Maʿānī al-ʾAkhbār

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - عن محمد بن الحسن الصفار، عن محمد بن عيسى، عن المشرقي، عن أبي الحسن الرضا عليه السلام قال: سمعته يقول: " بل يداه مبسوطتان ". فقلت له: يدان هكذا - وأشرت بيدي إلى يديه - فقال: لا، لو كان هكذا لكان مخلوقا.

16. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah be pleased with him, from Muhammed bin Hasan al-Saffar, from Muhammed bin ‘Isa, from al-Mushriqi, from Abu’l-Hasan al-Rida, peace be upon him, that he said: I heard him say: «Rather, His Hands are extended» (5:64) so I said: Does He have two hands, like this? And I pointed with my hand towards his hands. Then he said: No, if He was like this, He would have been (a) created (thing).

أبي - رحمه الله - قال: حدثنا أحمد بن إدريس، عن أحمد بن أبي عبد الله، عن محمد بن عيسى اليقطيني، عن المشرقي حمزة بن الربيع، عمن ذكره، قال: كنت في مجلس أبي جعفر عليه السلام إذ دخل عليه عمرو بن عبيد فقال له: جعلت فداك قول الله عز وجل: " ومن يحلل عليه غضبي فقد هوى " ما ذلك الغضب؟ فقال: أبو جعفر عليه السلام هو العقاب يا عمرو إنه من زعم أن الله عزو جل قد زال من شئ إلى شئ فقد وصفه صفة مخلوق. فإن الله عز وجل لا يتنفره شئ ولا يعزه شئ

1. My father, may Allah grant him mercy, said: We were told by Ahmad bin Idrees, from Ahmad bin Abdullah, from Muhammed bin ‘Isa al-Yaqteeni, from al-Mushriqi, from Hamza bin Rabee’, from those he mentioned, that he said: I was in the congregation of Abu Ja’far, peace be upon him, and then ‘Amru bin Ubayd entered into him, and he said to him: May I be sacrificed for you, the saying of Allah: «And he upon whom descends My wrath, has indeed fallen» (20:82). What is that wrath? Then Abu Ja’far, peace be upon him, said: It is the punishment, O Amru. Verily, he who claims that Allah, Exalted and Glorious is He, has moved from one thing to another thing, he has indeed described him with the characteristic of a created, for indeed, Allah, Exalted and Glorious is He, is not incited by anything nor changed by anything.

وبهذا الاسناد، عن أحمد بن أبي عبد الله، عن أبيه رفعه إلى أبي عبد الله عليه السلام في قول الله عز وجل: " فلما آسفونا انتقمنا منهم " قال: إن الله تبارك وتعالى لا يأسف كأسفنا ولكنه خلق أولياء لنفسه يأسفون ويرضون وهم مخلوقون مدبرون فجعل رضاهم لنفسه رضى وسخطهم لنفسه سخطا وذلك لأنه جعلهم الدعاة إليه والأدلاء عليه، و لذلك صاروا كذلك وليس أن ذلك يصل إلى الله عز وجل كما يصل إلى خلقه، ولكن هذا معنى ما قال من ذلك، وقد قال أيضا: من أهان لي وليا فقد بارزني بالمحاربة ودعاني إليها. وقال أيضا: " من يطع الرسول فقد أطاع الله " وقال: أيضا " إن الذين يبايعونك إنما يبايعون الله " وكل هذا وشبهه على ما ذكرت لك، وهكذا الرضا والغضبو غيرهما من الأشياء مما يشاكل ذلك. ولو كان يصل إلى المكون، الأسف والضجر وهو الذي أحدثهما وأنشأهما لجاز لقائل أن يقول: إن المكون يبيد يوما ما لأنه إذا دخله الضجر والغضب دخله التغيير وإذا دخله التغيير لم يؤمن عليه الإبادة ، ولو كان ذلك كذلك لم يعرف الخالق من المخلوق، وتعالى الله عن هذا القول علوا كبيرا. هو الخالق للأشياء لا لحاجة فإذا كان لا لحاجة استحال الحد والكيف فيه فافهم ذلك إن شاء الله.

2. With this chain, from Ahmad bin Abi Abdillah, from his father, that he ascribed it to Abu Abdillah, peace be upon him, with regards to the saying of Allah: «And when they grieved Us, We took retribution from them» (43:55), that he said: Indeed, Allah, Blessed and Exalted is He, does not grieve like our grieving, however, He created Allies for Himself who are to grieve and to be satisfied, and they are created, managed. So, He made their satisfaction a satisfaction for Himself, and their anger an anger for Himself, and that is because He made them those who call to him and guide to him, and for that they became as such. It is not that this reaches Allah, Exalted and Glorious is He, like how it reaches His creation, however, this is the meaning of what He said about that. He also said: He who humiliates an Ally to me, has indeed drawn a sword against Me in combat and invited Me to it. He also said: «He who obeys the Messenger, has indeed obeyed Allah.» (4:80) He also said: «Indeed, those who pledge allegiance to you, are only pledging allegiance to Allah.» (48:09) All this and its similar is upon that which I mentioned to you, and so is satisfaction, wrath and other things than them that are similar to that. If it would be that for the Creator, it reaches grief and weariness, when He is the One who made them and created them, it would be possible for a sayer to say: Indeed, the Creator is to be annihilated one day, because if weariness and anger enter him, (it implies that) change enters him, and if change enters him, He cannot be secured from annihilation, and if it was as such, the Creator would not have been recognized from the created. Exalted is Allah above this saying, a great exaltation. He is the Creator of things, not for any need, and if it was for no need, limit and condition would be impossible in Him. Hence, understand that, Allah willing.

حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن العباس بن عمرو الفقيمي، عن هشام بن الحكم أن رجلا سأل أبا عبد الله عليه السلام عن الله تبارك وتعالى له رضى وسخط؟ قال: نعم، وليس ذلك على ما يوجد من المخلوقين وذلك أن الرضا والغضب دخال يدخل عليه فينقله من حال إلى حال معتمل مركب للأشياء فيه مدخل، وخالقنا لا مدخل للأشياء فيه، واحد، واحدي الذات، واحدي المعنى، فرضاه ثوابه وسخطه عقابه من غير شئ يتداخله فيهيجه وينقله من حال إلى حال فإن ذلك صفة المخلوقين العاجزين المحتاجين ، وهو تبارك وتعالى القوي العزيز لا حاجة له إلى شئ مما خلق وخلقه جميعا محتاجون إليه، إنما خلق الأشياء لا من حاجة ولا سبب اختراعا وابتداعا.

3. We were told by Muhammed bin Musa bin Mutawakkil, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Abbas bin Amru al-Fuqaymi, from Hisham bin Hakam, that a man asked Abu Abdillah, peace be upon him, about Allah, Blessed and Exalted is He, if He has satisfaction and anger. He said: Yes, and that is not like what exists in creatures, and that is because satisfaction and anger are penetrators that enter into him and change him from one condition to another condition. He is disordered, composed, and things have an entrance to him. Our Creator has no entrance for things into Him; He is One, One in essence, One in meaning. Hence, His satisfaction is His reward, and His anger is His punishment, without anything that interlaces Him by which it agitates Him and moves Him from one condition to another condition, for that is indeed the characteristic of the created, incapable, the needy. Whereas He, Blessed and Exalted, is the Strong and Mighty. He has no need for anything from what He created, and all His creation are needy of Him. He only created things out of no need nor cause, of invention and innovation.

حدثنا علي بن عبد الله الوراق، ومحمد بن أحمد بن الشيباني، وعلي بن أحمد بن محمد - رضي الله عنهم - قالوا: حدثنا أبو العباس أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا تميم بن بهلول، عن أبيه، عن جعفر بن سليمان البصري، عن عبد الله بن الفضل الهاشمي، قال: سألت أبا عبد الله جعفر بن محمد عليهما السلام عن قول الله عز وجل: " من يهدي الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا " فقال: إن الله تبارك وتعالى يضل الظالمينيوم القيامة عن دار كرامته ويهدي أهل الايمان والعمل الصالح إلى جنته كما قال الله عز وجل: " ويضل الله الظالمين ويفعل الله ما يشاء " وقال الله عز وجل: " إن الذين آمنوا وعملوا الصالحات يهديهم ربهم بإيمانهم تجرى من تحتهم الأنهار في جنات النعيم "، قال: فقلت: فقوله عز وجل: " وما توفيقي إلا بالله " وقوله عز وجل: " إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده " فقال: إذا فعل العبد ما أمره الله عز وجل من الطاعة كان فعله وفقا لأمر الله عز وجل وسمي العبد به موفقا، وإذا أراد العبد أن يدخل في شئ من معاصي الله تبارك وتعالى بينه وبين المعصية فتركها كان تركه لها بتوفيق الله تعالى، ومتى خلى بينه وبين المعصية فلم يحل بينه وبينها حتى يرتكبها فقد خذله ولم ينصره ولم يوفقه.

1. We were told by Ali bin Abdullah al-Warraq, and Muhammed bin Ahmad bin Shaybani, and Ali bin Ahmad bin Muhammed, may Allah be pleased with them, that they said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattaan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Ja’far bin Sulayman al-Basri, from Abdullah bin Fadl al-Hashimi, that he said: I asked Abu Abdillah, Ja’far bin Muhammed, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «He whom Allah guides, he is certainly the guided, and he whom He leads astray, you will certainly not find for him a protecting guide.» (18:19) So he said: Indeed, Allah, Blessed and Exalted is He, makes the aberrant go astray, on the Day of Resurrection, from the Home of His Generosity and guides the people of faith and good deed to His Paradise, like how He, Exalted and Glorious is He, said: «And Allah leads the aberrant astray and does what He wishes.» (14:27) Also, Allah, Exalted and Glorious is He, said: «Indeed, those who believed and did righteous deeds, their Lord will guide them by their faith. Under them will rivers flow in the Gardens of Bliss.» (10:09) He said: Then I said: And His saying, Exalted and Glorious is He: «And my success is not but through Allah» (11:88) and His saying, Exalted and Glorious is He: «If Allah supports you, then none can overcome you, and if He abandons you, then who is there to support you after Him» (3:160)? So he said: If the servant does what Allah, Exalted and Glorious is He, commands him of obedience, his act will be in accordance to the commandment of Allah, Exalted and Glorious is He, and by it, a servant will be considered as being given success. And if the servant would want to enter into something of disobedience to Allah, Blessed and Exalted is He, between him and the act of disobedience and then abandons it, his abandonment of it would be by being given success from Allah, Exalted is He. And whenever He would apart from between him and the act of disobedience and not interfere between him and it until he performs it, then He has abandoned him, not supported him nor given him success.

حدثنا أحمد بن الحسن القطان قال: حدثنا الحسن بن علي السكري قال: حدثنا أبو عبد الله محمد بن زكريا البصري قال: حدثنا جعفر بن محمد بن عمارة، عن أبيه، عن جابر بن يزيد الجعفي، عن أبي جعفر محمد بن علي الباقر عليهما السلام، قال: سألته عن معنى " لا حول ومالا قوة إلا بالله " فقال: معناه: لا حول لنا عن معصية الله إلا بعون الله، ولا قوة لنا على طاعة الله إلا بتوفيق الله عز وجل.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Hasan bin Ali al-Sukri, that he said: We were told by Abu Abdillah, Muhammed bin Zakariya al-Basri, that he said: We were told by Ja’far bin Muhammed bin ‘Umara, from his father, from Jabir bin Yazid al-Ju’fi, from Abu Ja’far, Muhammed bin Ali al-Baqir, peace be upon them both, that he said: I asked him about the meaning of «There is no force nor strength except by Allah». So he said: It means: There is no force to us that prevents from disobedience to Allah, except by the assistance of Allah, and there is no strength to us that aids upon obedience to Allah, except by success from Allah, Glorious and Exalted is He.

أخبرنا أبو الحسن محمد بن هارون الزنجاني فيما كتب إلي على يدي علي بن أحمد البغدادي الوراق: قال: حدثنا معاذ بن المثنى العنبري، قال: حدثنا عبد الله بن أسماء، قال: حدثنا جويرية، عن سفيان بن السعيد الثوري، قال: قلت لجعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عليهم السلام: يا ابن رسول الله ما معنى قول الله عز وجل: " ألم " و " المص " و " الر " و " المر " و " كهيعص " و " طه " و " طس " و " طسم " " يس " و " ص " و " حم " و " حمعسق " و " ق " و " ن "؟ قال عليه السلام: أما " ألم " في أول البقرة فمعناه: أنا الله الملك، وأما " ألم " في أول آل عمران فمعناه: أنا الله المجيد، و " المص " فمعناه: أنا الله المقتدر الصادق، و " الر " فمعناه: أنا الله الرؤوف، و " المر " فمعناه: أنا الله المحيي المميت الرازق ، و " كهيعص " معناه: أنا الكافي الهادي الولي العالم الصادق الوعد، وأما " طه " فاسم من أسماء النبي صلى الله عليه وآله ومعناه: يا طالب الحق الهادي إليه " ما أنزلنا عليك القرآن لتشقى " بل لتسعد به، وأما " طس " فمعناه: أنا الطالب السميع، وأما " طسم " فمعناه: أنا الطالب السميع المبدئ المعيد، وأما " يس " فاسم من أسماء النبي صلى الله عليه وآله، ومعناه: يا أيها السامع للوحي " والقرآن الحكيم إنك لمن المرسلين على صراط مستقيم "، وأما " ص " فعين تنبع من تحت العرش وهي التي توضأ منها النبي صلى الله عليه وآله لما عرج به، ويدخلها جبرئيل عليه السلام كل يوم دخلة فيغتمس فيها ثم يخرج منها فينفض أجنحته فليس من قطرة تقطر من أجنحته إلا خلق الله تبارك وتعالى منها ملكا يسبح الله ويقدسه ويكبره ويحمده إلى يوم القيامة، وأما " حم " فمعناه: الحميد المجيد، وأما " حمعسق " فمعناه: الحليم المثيب العالم السميع القادر القوي، وأما " ق " فهو الجبل المحيط بالأرض وخضرة السماء منه وبه يمسك الله الأرض أن تميد بأهلها، وأما " ن " فهو نهر في الجنة قال الله عز وجل: " أجمد " فجمد فصار مدادا، ثم قال عز وجل للقلم: " اكتب " فسطر القلم في اللوح المحفوظ ما كان وما هو كائن إلى يوم القيامة. فالمداد من نور والقلم قلم من نور واللوح لوح من نور. وقال سفيان: فقلت له: يا ابن رسول الله بين لي أمر اللوح والقلم والمداد فضل بيان، وعلمني مما علمك الله، فقال: يا ابن سعيد لولا أنك أهل للجواب ما أجبتك فنون ملك يؤدي إلى القلم وهو ملك، والقلم يؤدي إلى اللوح وهو ملك، واللوح يؤدي إلى إسرافيل، وإسرافيل يؤدي إلى ميكائيل، وميكائيل يؤدي إلى جبرئيل، وجبرئيل يؤدي إلى الأنبياء والرسل صلوات الله عليهم. قال: ثم قال لي: قم يا سفيان فلا آمن عليك.

1. We were informed by Abu’l-Hasan, Muhammed bin Harun al-Zanjani, with regards to what he wrote to me at the hands from Ali bin Ahmad al-Baghdadi al-Warraq, that he said: We were told by Mu’adh bin Muthanna al-Anbari, that he said: We were told by Abdullah bin Asmaa’, that he said: We were told by Juwairya, from Sufyan bin Sa’eed al-Thawri, that he said: I said to Ja’far bin Muhammed bin Ali bin Hussain bin Ali bin Abi Talib, peace be upon them: O son of Allah’s Messenger, what is the meaning of the saying of Allah, Exalted and Glorious is He: «Alif Laam Meem» [1] (2:1), «Alif Laam Ssaad’» (7:1), «Alif Laam Raa’» (10:1), «Alif Laam Meem Raa’» (13:1), «Kaaf Haa’ Yaa’ ‘Ayn Ssaad» (19:1), «Taa’ Haa’» (20:1), «Taa’ Seen» (27:1), «Taa’ Seen Meem» (26:1), «Yaa’ Seen» (6:1), «Ssaad» (38:1), «Hhaa’ Meem» (40:1), «Hhaa’ Meem ‘Ayn Seen Qaaf» (42:1), «Qaaf» (50:1) and «Nun» (68:1)? He, peace be upon him, said: As for «Alif Laam Meem» at the beginning of al-Baqarah, it means: I am Allah, the King. As for «Alif Laam Meem» at the beginning of Aal Imran, it means: I am Allah, the Commendable. «Alif Laam Meem Ssaad» means: I am Allah, the Potent, the Truthful. «Alif Laam Raa’» means: I am Allah, the Compassionate. «Alif Laam Meem Raa’» means: I am Allah, the Giver of life, the Causer of death, the Sustainer. «Kaaf Haa’ Yaa’ ‘Ayn Ssaad» means: I am the Sufficient, the Guide, the Protector, the Knowledgeable, the Truthful in promise. As for «Taa’ Haa’», it is a name from the names of the Prophet, Allah’s blessings be upon him and his Family, and it means: O he who seeks the truth, he who guides to it. «The Qur’an was not sent down unto you for you to be distressed» (20:1), but rather: for you to be glad with it [2]. As for «Taa’ Seen» it means: I am the Seeker, the All-Hearing. As for «Taa’ Seen Meem» it means: I am the Seeker, the All-Hearing, the Initiator, the Returner. As for «Yaa’ Seen» it is a name from the names of the Prophet, Allah’s blessings be upon him and his Family, and it means: O he who hears the Revelation. «And by the Wise Qur’an. Indeed, you are certainly from the Messengers, upon the Straight Path.» (36:3-4) As for «Ssaad» it is a water source that springs from beneath the Throne, and it is from which the Prophet, Allah’s blessings be upon him and his Family, made Wudu when it was journeyed with him. Jibra’eel [3], peace be upon him, enters into it every day and immerses into and then exits from, and then he shakes his wings. At then, there is no drop that drops from his wings, except that Allah, Blessed and Exalted is He, has created from it an Angel who glorifies Allah and sanctifies, declares Him Greater and praises Him till the Day of Resurrection. As for «Hhaa’ Meem» it means: The Praiseworthy, the Commendable. As for «Hhaa’ Meem ‘Ayn Seen Qaaf» it means: The All-Forbearing, the Rewarding, the Knowledgeable, the All-Hearing, the Powerful, the Strong. As for «Qaaf» it is the mountain that surrounds the earth and of which is the greenness of the sky, and by which Allah holds the earth from swaying with its inhabitants. As for «Nun» it is a river [46] in Paradise about which Allah, Exalted and Glorious is He, said: «Freeze» and it froze and became ink. Then Allah, Exalted and Glorious is He, said to the pen: «Write» and the Pen wrote on the Preserved Tablet what was and what will be till the Day of Resurrection. The Ink is of light, the Pen is a pen is of light and the Tablet is a tablet of light. And Sufyan said: So I said to him: O son of Allah’s Messenger, clarify to me the matter of the Tablet, the Pen and the Ink in bountiful clarification and teach me from what Allah has taught you. So he said: O son of Sa’d, were it not that you are deserving the answer, I would not have answered you. The «Nun» is an Angel who delivers to the Pen, who is an Angel, and the Pen delivers to the Tablet, who is an Angel, and the Tablet delivers to Israfeel [4], and Israfeel delivers to Mika’eel [5], and Mika’eel delivers to Jibra’eel, and Jibra’eel delivers to the Prophets and Messengers, upon whom are the blessings of Allah. He said: Then he said to me: Stand up, O Sufyan, for I can not be assured of you.

حدثنا أحمد بن زياد بن جعفر الهمداني - رضي الله عنه - قال: حدثنا علي ابن إبراهيم، عن أبيه، عن يحيى بن أبي عمران، عن يونس بن عبد الرحمن، عن سعدان، عن أبي بصير، عن أبي عبد الله عليه السلام قال: " ألم " هو حرف من حروف اسم الله الأعظم، المقطع في القرآن، الذي يؤلفه النبي صلى الله عليه وآلهوالامام فإذا دعا به أجيب. " ذلك الكتاب لا ريب فيه هدى للمتقين " قال: بيان لشيعتنا " الذين يؤمنون بالغيب ويقيمون الصلاة ومما رزقناهم ينفقون " قال: مما علمنا هم ينبئون ومما علمناهم من القرآن يتلون.

2. We were told by Ahmad bin Ziyad bin Ja’far al-Hamdani, may Allah be pleased with him, that he said: We were told by Ali ibn Ibrahim, from his father, from Yahya bin Abi Imran, from Yunus bin Abdul-Rahman, from Sa’dan, from Abu Baseer, from Abu Abdillah, peace be upon him, that he said: «Alif Laam Meem» is a letter from the letters of the Great Name of Allah that is segmented in the Qur’an, which is known by the Prophet, Allah’s blessings be upon him and his Family, and the Imam by which if he supplicates, he will be answered. «That Book, in which there is no doubt, a guidance to the godfearing» (2:2). He said: It is a notice to our Shi’a. «Those who believe in the unseen, establish the prayer and from that which We sustained them, they spend.» (2:3) He said: From that which we know, they inform, and from that which we taught them of the Qur’an, they recite.

حدثنا محمد بن الحسن بن أحمد بن الوليد - رحمه الله - قال: حدثنا محمد بن الحسن الصفار، عن إبراهيم بن هاشم، عن الحسن بن محبوب، عن علي بن رئاب، عن محمد بن قيس قال: سمعت أبا جعفر عليه السلام يحدث أن حييا وأبا ياسر ابني أخطب ونفرا من يهود أهل نجران أتوا رسول الله صلى الله عليه وآلهفقالوا له: أليس فيما تذكر فيما أنزل الله عليك " ألم "؟ قال: بلى. قالوا: أتاك بها جبرئيل من عند الله تعالى؟ قال: نعم. قالوا: لقد بعثت أنبياء قبلك وما نعلم نبيا ومنهم أخبرنا مدة ملكه وما أجل أمته غيرك قال: فأقبل حيي بن أخطب على أصحابه فقال لهم: الألف واحد، واللام ثلاثون، والميم أربعون. فهذه إحدى وسبعون سنة، فعجب ممن يدخل في دين مدة ملكه وأجل أمته إحدى و سبعون سنة! قال: ثم أقبل على رسول الله صلى الله عليه وآله فقال له: يا محمد هل مع هذا غيره؟ قال: نعم. قال هاته، قال: " المص " قال: هذه أثقل وأطول، " الألف " واحد، و " اللام " ثلاثون، و " الميم " أربعون، و " الصاد " تسعون، فهذه مائة وإحدى وستون سنة. ثم قال لرسول الله صلى الله عليه وآله: فهل مع هذا غيره؟ قال: نعم. قال: هاته. قال صلى الله عليه وآله: " الر " قال: هذه أثقل وأطول. " الألف " واحد و " اللام " ثلاثون، والراء " مائتان: ثم قال لرسول الله صلى الله عليه وآله: فهل مع هذا غيره؟ قال: نعم. قال: هاته. قال: " المر " قال: هذه أثقل وأطول. " الألف " واحد، واللام " ثلاثون، و " الميم " أربعون، و " الراء " مائتان. ثم قال له: هل مع هذا غيره؟ قال: نعم. قالوا قد التبس علينا أمرك فما ندري ما أعطيت! ثم قاموا عنه، ثم قال أبو ياسر للحيي أخيه: ما يدريك. لعل محمدا قد جمع له هذا كله وأكثر منه. قال: فذكر أبو جعفر عليه السلام أن هذه الآيات أنزلت فيهم منه آيات محكمات هن أم الكتاب وأخر متشابهات. قال: وهي تجري في وجه آخر على غير تأويل حيي وأبي ياسر وأصحابهما.

3. We were told by Muhammed bin Hasan bin Ahmad bin Waleed, may Allah grant him mercy, that he said: We were told by Muhammed bin Hasan al-Saffar, from Ibrahim bin Hashim, from Hasan bin Mahbub, from Ali bin Ri’aab, from Muhammed bin Qais, that he said: I heard Abu Ja’far, peace be upon him, speak Hayee and Abu Yasir, the two sons of Akhtub, and some from the Jews of Najran came to the Messenger of Allah, Allah’s blessings be upon him and his Family, and said to him: Is not from what you mention that among what Allah sent down upon you, is «Alif Laam Meem»? He said: Sure. They said: Did Jibra’eel bring it to you from Allah, Exalted is He? He said: Yes. They said: There are Prophets who have been sent before you, and we do not know of a Prophet who informed us of the duration of his reign and the time of his nation, except for you. He said: Then Hayee bin Akhtub approached his companions and said to them: The «Alif» is one, the «Laam» is thirty and the «Meem» is forty, so these are seventy one years. How strange is it of someone who enters into a religion whose duration of its reign and time of its nation is seventy one years! He said: Then he approached the Messenger of Allah, Allah’s blessings be upon him and his Family, and said to him: O Muhammed, is there more to this? He said: Yes. He said: Bring it. He said: «Alif Laam Meem Ssaad». He said: This is heavier and longer; the «Alif» is one, the «Laam» is thirty, the «Meem» is forty and the «Ssaad» are ninety, so these are one hundred and sixty one years. Then he said to the Messenger of Allah, Allah’s blessings be upon him and his Family: Is there more to this? He said: Yes. He said: Bring it. He, Allah’s blessings be upon him and his Family, said: «Alif Laam Raa’». He said: This is heavier and longe; the «Alif» is one, the «Laam» is thirty and the «Raa’» is two hundred. Then he said to the Messenger of Allah, Allah’s blessings be upon him and his Family: Is there more to this? He said: Yes. He said: Bring it. He said: «Alif Laam Meem Raa’». He said: This is heavier and longer; «the «Alif» is one, the «Laam» is thirty, the «Meem» is forty and the «Raa’» is two hundred. Then he said to him: Is there more to this? He said: Yes. They said: Your matter has been of confusion to us, so we do not know what you have given! Then they stood up from him, and then Abu Yasir said to Hayee, his brother: What would you know? Perhaps for Muhammed, it has been gathered all of this and more than it. He said: Then Abu Ja’far, peace be upon him, mentioned that from these verses were sent down for their sake; among them are clear verses who are the Foundation of the Book, and others are not clear. He said: And they go in another direction, other than the interpretation of Hayee, Abu Yasir and their companions.

حدثنا محمد بن القاسم الاسترآبادي المعروف بأبي الحسن الجرجاني المفسر - رضي الله عنه - قال: حدثني أبو يعقوب يوسف بن محمد بن زياد، وأبو الحسن علي بن محمد بن سيار، عن أبويهما، عن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب صلوات الله عليهم أجمعين أنه قال: كذبت قريش واليهود بالقرآن وقالوا: سحر مبين تقوله، فقال الله: " ألم ذلك الكتاب " أي يا محمد هذا الكتاب الذي أنزلناه عليك هو الحروف المقطعة التي منها " الف، لام، ميم " وهو بلغتكم وحروف هجائكم فأتوا بمثله إن كنتم صادقين واستعينوا على ذلك بسائر شهدائكم، ثم بين أنهم لا يقدرون عليه بقوله: " قل لئن اجتمعت الإنس والجن على أن يأتوا بمثل هذا القرآنلا يأتون بمثله ولو كان بعضهم لبعض ظهيرا ثم قال الله: " ألم " هو القرآنالذي افتتح ب‍ " ألم " هو " ذلك الكتاب " الذي أخبرت به موسى فمن بعده الأنبياء فأخبروا بني إسرائيل أن سأنزل عليك يا محمد كتابا عزيزا " لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد " " لا ريب فيه " لا شك فيه لظهوره عندهم كما أخبرهم به أنبياؤهم أن محمدا ينزل عليه كتاب لا يمحوه الباطل، يقرؤه هو وأمته على سائر أحوالهم " هدى " بيان من الضلالة " للمتقين " الذين يتقون الموبقات ويتقون تسليط السفه على أنفسهم حتى إذا علموا ما يجب عليهم علمه عملوا بما يوجب لهم رضا ربهم. قال: وقال الصادق عليه السلام: ثم " الألف " حرف من حروف قول الله دل بالألف على قولك الله و دل باللام على قولك الملك العظيم القاهر للخلق أجمعين، ودل بالميم على أنه المجيد المحمود في كل أفعاله وجعل هذا القول حجة على اليهود وذلك أن الله لما بعث موسى بن عمران ثم من بعده من الأنبياء إلى بني إسرائيل لم يكن فيهم أحد إلا أخذوا عليهم العهود و المواثيق ليؤمنن بمحمد العربي الأمي المبعوث بمكة الذي يهاجر إلى المدينة، يأتي بكتاب من الحروف المقطعة افتتاح بعض سوره، يحفظه أمته فيقرؤنه قياما وقعودا و مشاة وعلى كل الأحوال يسهل الله عز وجل حفظه عليهم ويقرنون بمحمد صلى الله عليه وآله أخاه ووصيه علي بن أبي طالب عليه السلام الاخذ عنه علومه التي علمها، والمتقلد عنه لأمانة التي قدرها ، ومذلل كل من عاند محمد صلى الله عليه وآله بسيفه الباتر ويفحم كل من جادله وخاصمه بدليله الظاهر يقاتل عباد الله على تنزيل كتاب الله حتى يقودهم إلى قبوله طائعين وكارهين، ثم إذا صار محمد صلى الله عليه وآله إلى رضوان الله عز وجل وارتد كثير ممن كان أعطاه ظاهر الايمان وحرفوا تأويلاته وغيروا معانيه ووضعوها على خلاف وجوهها قاتلهم بعد [ذلك] على تأويله حتى يكون إبليس الغاوي لهم هو الخاسر الذليل المطرود المغلول . قال: فلما بعث الله محمدا وأظهره بمكة ثم سيره منها إلى المدينة وأظهره بها، ثم أنزل إليه الكتاب وجعل افتتاح سورته الكبرى ب‍ " ألم " يعني " ألم ذلك الكتاب " وهو ذلك الكتاب الذي أخبرت أنبيائي السالفين أني سأنزله عليك يا محمد، " لا ريب فيه " فقد ظهر كما أخبرهم به أنبياؤهم أن محمدا ينزل عليه كتاب مبارك لا يمحوه الباطل، يقرؤه هو وأمته على سائر أحوالهم، ثم اليهود يحرفونه عن جهته، ويتأولونه على غير وجهه، ويتعاطون التوصل إلى علم ما قد طواه الله عنهم من حال آجال هذه الأمة وكم مدة ملكهم، فجاء إلى رسول الله صلى الله عليه وآله منهم جماعة، فولى رسول الله صلى الله عليه وآله عليا عليه السلام فخاطبهم، فقال قائلهم: إن كان ما يقول محمد - صلى الله عليه وآله - حقا لقد علمناكم قدر ملك أمته، هو إحدى وسبعون سنة، " الألف " واحد، و " اللام " ثلاثون، و " الميم " أربعون، فقال علي عليه السلام: فما تصنعون ب‍ " المص " وقد انزل عليه؟ قالوا: هذه إحدى وستون ومائة سنة. قال: فما ذا تصنعون ب‍ " الر " وقد أنزلت عليه؟ فقالوا: هذه أكثر، هذه مائتان وإحدى وثلاثون سنة. فقال علي عليه السلام: فما تصنعون بما انزل عليه " المر "؟ قالوا: هذه مائتان وإحدى وسبعون سنة فقال علي عليه السلام: فواحدة من هذه له أو جميعها له؟ فاختلط كلامهم فبعضهم قال له: واحدة منها وبعضهم قال: بل يجمع له كلها وذلك سبعمائة وأربع وثلاثون سنة، ثم يرجع الملك إلينا يعني إلى اليهود. فقال علي عليه السلام: أكتاب من كتب الله نطق بها، أم آراؤكم دلتكم عليه؟ قال بعظهم: كتاب الله نطق به، وقال آخرون منهم: بل آراؤنا دلت عليه، فقال علي عليه السلام. فأتوا بالكتاب من عند الله ينطق بما تقولون. فعجزوا عن إيراد ذلك، وقال للآخرين: فدلونا على صواب هذا الرأي. فقال: صواب رأينا دليله أن هذا حساب الجمل. فقال علي عليه السلام: كيف دل على ما تقولون وليس في هذه الحروف إلا ما اقترحتم بلا بيان! أرأيتم إن قيل لكم: إن هذه الحروف ليست دالة على هذه المدة لملك أمة محمد ولكنها دالة على أن كل واحد منكم قد لعن بعدد هذا الحساب أو أن عدد ذلك لكل واحد منكم ومنا بعدد هذا الحساب دراهم أو دنانير أو أن لعلي على كل واحد منكم دين عدد ماله مثل عدد هذا الحساب قالوا: يا أبا الحسن ليس شئ مما ذكرته منصوصا عليه في " ألم " و " المص " و " الر " و " المر ". فقال علي عليه السلام: ولا شئ مما ذكرتموه منصوص عليه في " ألم " و " المص " و " الر " و " المر " فإن بطل قولنا لما قلنا بطل قولك لما قلت، فقال خطيبهم ومنطيقهم لا تفرح يا علي بأن عجزنا عن إقامة حجة فيما تقولهن على دعوانا فأي حجة لك في دعواك؟ إلا أن تجعل عجزنا حجتك، فإذا ما لنا حجة فيما نقول ولا لكم حجة فيما تقولون. قال علي عليه السلام لا سواء إن لنا حجة هي المعجزة الباهرة، ثم نادى جمال اليهود: يا أيتها الجمال أشهدي لمحمد ولوصيه. فتبادر الجمال: صدقت صدقت، يا وصي محمد وكذب هؤلاء اليهود فقال علي عليه السلام هؤلاء جنس من الشهود، يا ثياب اليهود التي عليهم: أشهدي لمحمد و لوصيه. فنطقت ثيابهم كلها: صدقت صدقت يا علي نشهد أن محمد رسول الله حقا، وأنك يا علي وصيه حقا، لم يثبت محمدا قدما في مكرمة إلا وطأت على موضع قدمه بمثل مكرمته وأنتما شقيقان من اشراق أنوار الله فميزتما اثنين وأنتما في الفضائل شريكان إلا أنه لا نبي بعد محمد صلى الله عليه وآله. فعند ذلك خرست اليهود وآمن بعض النظارة منهم برسول الله صلى الله عليه وآله فغلب الشقاء على اليهود وسائر النظارة الآخرين، فذلك ما قال الله: " لا ريب فيه " إنه كما قال محمد صلى الله عليه وآله ووصي محمد عن قول محمد صلى الله عليه وآله عن قول رب العالمين ثم قال: " هدى " بيان وشفاء " للمتقين " من شيعة محمد وعلي إنهم اتقوا أنواع الكفر فتركوها واتقوا الذنوب الموبقات فرفضوها واتقوا إظهار أسرار الله وأسرار أزكياء عباده الأوصياء بعد محمد صلى الله عليه وآله فكتموها واتقوا ستر العلوم عن أهلها المستحقين لها وفيهم نشروها.

4. We were told by Muhammed bin Qasim al-Esterabadi, known as Abu’l-Hasan al-Jarjani, the Exegetist, may Allah be pleased with him, that he said: I was told by Abu Ya’qub, Yusuf bin Muhammed bin Ziyad, and Abu’l-Hasan, Ali bin Muhammed bin Sayyar, from their fathers, from Hasan bin Ali bin Abi Talib, Allah’s blessings be upon them all, that he said: Quraish and the Jews rejected the Qur’an, and they said: A clear magic that he has uttered. Then Allah said: «Alif Laam Meem. That Book» meaning: O Muhammed, this book that We have sent down unto you is the segmented letters among which are «Alif Laam Meem», which is in your language and the letters of your alphabet, hence, bring an equal to it if you are truthful, and seek assistance for that from the rest of your witnesses. Then he clarified that they are not able to it, with His saying: «Say: Certainly, if the humans and the jinns were to gather to bring an equal to this Qur’an, they will not bring an equal to it, even if they were to each other, assistants.» (17:88) Then Allah said: «Alif Laam Meem». The Qur’an that was opened with «Alif Laam Meem», it is «That Book» which was informed of by Musa [1] and those after him of Prophets; they informed the sons of Isra’eel that I will send down unto you, O Muhammed, a Mighty Book «whom falsehood does not come from between its hands nor from behind it; a Revelation from an All-Wise, an All-Praiseworthy» (41:42). «In which there is no doubt», in which there is no doubt, due to its appearance among them, like how they were informed by their Prophets that upon Muhammed the Book shall be sent down. It will not be erased by falsehood; it will be read by him and his nation on the rest of their conditions. «A guidance» clear from aberration «to the godfearing» who guard against grave sins and guard against granting control of foolishness upon themselves, until they are knowledgeable of what is obligatory upon them to know, they act by what brings them the satisfaction of their Lord. He said: Al-Sadiq, peace be upon him, said: The «Alif» is a letter from the letters of the saying: Allah. With the «Alif» He denoted your saying: Allah. And with the «Laam» He denoted your saying: The Great King, the Vanquisher of the creation, all of them. With the «Meem» He denoted that He is the Commendable, the Praised, in all all His acts, and He made this saying a proof upon the Jews. That is because when Allah sent Musa bin Imran [2], and then after him the Prophets to the sons of Isra’eel, there was none among them except that they took upon them oaths and covenants that they will certainly believe in Muhammed, the Arab, the Ummi [3] who will be sent in Mecca, who will migrate to Medina, who will bring a Book consisting of segmented letters as an opening to some of its chapters. His nation will preserve it, and they will read it while standing, sitting, walking and in all conditions. Allah, Exalted and Glorious is He, will make its memorizing easy upon them. They will equal to Muhammed, Allah’s blessings be upon him and his Family, his brother and Successor, Ali bin Abi Talib, peace be upon him, the one who takes from him his knowledge that he knew, and who takes on his behalf the trust that he was entrusted, and the humiliator of everyone who was adamant towards Muhammed, Allah’s blessings be upon him and his Family, with his cutting sword, and who overwhelms everyone who argues against him and opposes him with his manifest proof. He will fight the servants of Allah over the revelation of the Book of Allah until he leads them to accept it, willingly or forcibly. Then, when Muhammed, Allah’s blessings be upon him and his Family, will move to the satisfaction of Allah, Exalted and Glorious is He, and it will apostatize many from those who granted him apparent faith, and they alter his interpretations, change its meanings and place them on the contrary of their indications, he will fight them after over its interpretation, until Iblees, their seducer, is the looser, the humiliated, the banished, the chained. He said: Then, when Allah sent Muhammed and made him appear in Mecca, then made him march from it to Medina and made him appear in it, then sent down the Book unto him and made the opening of its greatest chapter with «Alif Laam Meem», meaning «Alif Laam Meem. That Book» which is that Book whom My previous Prophets informed that I will send down unto you, O Muhammed «in which there is no doubt» it appeared like how they were informed by their Prophets that upon Muhammed there will be sent down a Blessed Book which falsehood will not erase, which will be read by him and his nation on the rest of their conditions. Then, the Jews attempted to alter it from its direction and interpret it differently than its indication, and they pursued to reach a knowledge that Allah has not folded from them with regards to the conditions of the time of this nation and the duration of their reign. So, a group of them came to the Messenger of Allah, Allah’s blessings be upon him and his Family, and the Messenger of Allah, Allah’s blessings be upon him and his Family, assigned Ali, peace be upon him, so he addressed them. Their speaker said: If what Muhammed, Allah’s blessings be upon him and his Family [4], says is true, then we will teach you the duration of his nation’s reign. It is seventy one years; the «Alif» is one, the «Laam» is thirty and the «Meem» is forty. Then Ali, peace be upon him, said: So what do you do with «Alif Laam Meem Ssaad» which has been sent down unto him? Then they said: These are more; they are two hundred and thirty one years. Then Ali, peace be upon him, said: So what do you do with what has been sent down unto him of «Alif Laam Meem Raa’»? They said: These are two hundred and seventy one years. Then Ali, peace be upon him, said: So, is one of these for him, or are they all for him? Their word differed, and so some of them said to him: One of them. And others said: Rather, all shall be calculated for him, and that will be seven hundred and thirty four years, and then the reign will return to us, meaning to the Jews. Then Ali, peace be upon him, said: Has a Book from the Books of Allah spoken this, or did your reasoning lead you to it? Some of them said: The Book of Allah spoke it. Others of them said: Rather, our reasoning lead to it. Then Ali, peace be upon him, said: Then bring the Book that is from Allah which speaks what you say. Then they were unable to bring that. And he said to the others: Then lead us to the validity of this reasoning. He said: The validity of our opinion, its proof is that this is the camel’s calculation. Then Ali, peace be upon him, said: How did it lead to what you say, when there is not in these letters except that which you suggested without evidence? Would you imagine if it was said to you: These letters do not denote the duration of the reign of Muhammed’s nation, but they denote that everyone of you has been cursed by the amount of this calculation, or for each one of you and us is as the mount of this calculation in dirhams and dinars, or that Ali has upon each one of you a debt whose amount of money is like the amount of this calculation? They said: O Aba’l-Hasan, none of what you mentioned is confirmed in «Alif Laam Meem», «Alif Laam Meem Ssaad», «Alif Laam Raa’» and «Alif Laam Meem Raa’». Then Ali, peace be upon him, said: And nothing from what you mentioned is confirmed in «Alif Laam Meem», «Alif Laam Meem Ssaad», «Alif Laam Raa’» and «Alif Laam Meem Raa’». Hence, if our saying is invalid due to what we said, then your saying is invalid due to what you said. Then their speaker and eloquent said: Do not rejoice, O Ali, that we were unable to establish a proof in what you said about our claim, for what proof do you have of your claim? Unless you make our inability your proof. Hence, we have no proof of what we say, and you have no proof of what you say. Ali, peace be upon him, said: They are not the same. Indeed, we have a proof, that is the dazzling miracle. Then he called to the camels of the Jews: O camels, testify for Muhammed and his Successor. Then the camels initiated: You spoke true, you spoke true, O Successor of Muhammed, and these Jews have lied. Then Ali, peace be upon him said: These are a part of the witnesses. O clothes of the Jews which are on them, testify for Muhammed and his Successor. Then all the clothes spoke: You spoke true, you spoke true, O Ali, we testify that Muhammed is truly the Messenger of Allah, and that you, O Ali, is truly his Successor; Muhammed stepped into no noble quality except that you stepped on his footstep with his same noble quality. You are two brothers from the radiance of the Lights of Allah, after which you were made distinct into two, and you are associates in virtues, except that there is no prophet after Muhammed, Allah’s blessings be upon him and his Family. Therein, the Jews were silent, and some of their attendants believed in the Messenger of Allah, Allah’s blessings be upon him and his Family. Then wretchedness dominated the Jews and the rest of the other attendants. That is about which Allah said: «in which there is no doubt». It is as was said by Muhammed, Allah’s blessings be upon him and his Family, and the Successor of Muhammed about the saying of Muhammed, Allah’s blessings be upon him and his Family, about the saying of the Lord of all the worlds. Then he said: «a guidance» is a clarification and a remedy «to the godfearing» from the Shi’a of Muhammed and Ali; they guarded against the various types of disbelief, and so they abandoned them, and they guarded against grieve sins, and so they rejected them, and they guarded against demonstrating the secrets of Allah and the secrets of his pure servants, the Successors after Muhammed, Allah’s blessings be upon him and his Family, and so they concealed them, and they guarded against veiling knowledge from its people who deserve it, and they spread it among them.