ʿUyūn akhbār al-Riḍā

حدثنا أبو محمد جعفر بن علي بن أحمد الفقيه رضي الله عنه قال :حدثنا أبو محمد الحسن بن محمد بن علي بن صدقه القمي قال : حدثنا أبو عمرو محمد بن عمرو بن عبد العزيز الأنصاري الكجي قال : حدثني من سمع الحسن بن محمد النوفلي يقول: قدم سليمان المروزي متكلم خراسان على المأمون فأكرمه ووصله، ثم قال له: إن ابن عمي علي بن موسى الرضا قدم علي من الحجاز - يحب الكلام - وأصحابه، فعليك أن تصير إلينا يوم التروية لمناظرته. فقال سليمان: يا أمير المؤمنين أني أكره أن أسأل مثله في مجلسك في جماعة من بني هاشم، فينتقص عند القوم إذا كلمني ولا يجوز الاستقصاء عليه. قال المأمون: إنما وجهت إليك لمعرفتي بقوتك، وليس مرادي إلا أن تقطعه عن حجة واحدة فقط. فقال سليمان: حسبك يا أمير المؤمنين! إجمع بيني وبينه، وخلني وإياه. فوجه المأمون إلى الرضا عليه السلام، فقال له: إنه قدم علينا رجل من أهل المرو، وهو واحد خراسان من أصحاب الكلام، فإن خف عليك أن تتجشم المصير إلينا فعلت. فنهض عليه السلام للوضوء ثم حضر مجلس المأمون، وجرى بينه وبين سليمان المروزي كلام في البداء بمعنى الظهور، لتغير المصلحة، واستشهد عليه السلام بآي كثيرة من القرآن على صحة ذلك، مثل قول الله: {يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ } [الروم: 11] و { يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ} [فاطر: 1] و {يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ} [الرعد: 39] و {وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ} [فاطر: 11] و {وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ } [التوبة: 106] وأمثال ذلك. فقال سليمان: يا أمير المؤمنين لا أنكر بعد يومي هذا البداء، ولا أكذب به إن شاء ال. فقال المأمون: يا سليمان اسأل أبا الحسن عما بدا لك وعليك بحسن الاستماع والإنصاف! قال سليمان: يا سيدي ما تقول فيمن جعل الإرادة اسما وصفة، مثل حي وسميع وبصير وقدير؟ قال الرضا عليه السلام: إنما قلتم حدثت الأشياء واختلفت لأنه شاء وأراد، ولم تقولوا: (حدثت واختلفت) لأنه سميع بصير، فهذا دليل على أنها ليست مثل سميع وبصير ولا قدير. قال سليمان: فإنه لم يزل مريدا؟ قال: يا سليمان فإرادته غيره؟ قال: نعم. قال: قد أثبت معه شيئا لم يزل! قال سليمان: ما أثبت؟ قال الرضا عليه السلام: أهي محدثة؟ قال سليمان: لا، ما هي محدثة! فأعاد عليه المسألة فقال: هي محدثة يا سليمان؟ فإن الشئ إذا لم يكن أزليا كان محدثا، وإذا لم يكن محدثا كان أزليا. قال سليمان: إرادته منه كما أن سمعه وبصره وعلمه منه. قال الرضا عليه السلام: فإرادته نفسه؟ قال: لا. قال: فليس المريد مثل السميع والبصير. قال سليمان: إنما إرادته كما سمع نفسه، وأبصر نفسه وعلم نفسه. قال الرضا عليه السلام: ما معنى أراد نفسه، أراد أن يكون شيئا، أو أراد أن يكون حيا، أو سميعا، أو بصيرا أو قديرا؟ قال: نعم. قال الرضا عليه السلام: أفبإرادته كان ذلك؟ قال سليمان: نعم. قال الرضا عليه السلام: فليس لقولك أراد أن يكون حيا سميعا بصيرا معنى، إذ لم يكن ذلك بإرادته. قال سليمان: بلى قد كان ذلك بإرادته، فضحك المأمون ومن حوله، وضحك الرضا عليه السلام، ثم قال لهم: ارفقوا بمتكلم خراسان! فقال يا سليمان: فقد حال عندكم عن حالة وتغير عنها، وهذا مما لا يوصف الله عز وجل به، فانقطع. ثم قال الرضا عليه السلام: يا سليمان أسألك عن مسألة؟. قال: سل جعلت فداك! قال: أخبرني عنك وعن أصحابك تكلمون الناس بما تفقهون وتعرفون، أو بما لا تفقهون وتعرفون؟ فقال: بل بما نفقهه ونعلم. قال الرضا عليه السلام: فالذي يعلم الناس أن المريد غير الإرادة، وأن المريد قبل الإرادة، وأن الفاعل قبل المفعول، وهذا يبطل قولكم: أن الإرادة والمريد شئ واحد. قال: جعلت فداك! ليس ذلك منه على ما يعرف الناس، ولا على ما يفقهون. قال: فأراكم ادعيتم على ذلك بلا معرفة، وقلتم: الإرادة كالسمع والبصر إذا كان ذلك عندكم على ما لا يعرف ولا يعقل. فلم يحر جوابا. ثم قال الرضا عليه السلام: هل يعلم الله تعالى جميع ما في الجنة والنار؟ قال سليمان: نعم. قال: فيكون ما علم الله عز وجل أنه يكون من ذلك؟ قال: نعم. قال: فإذا كان حتى لا يبقى منه شئ إلا كان أيزيدهم أو يطويه عنهم؟ قال سليمان: بل يزيدهم. قال: فأراه في قولك قد زادهم ما لم يكن في علمه أنه يكون. قال: جعلت فداك! فالمزيد لا غاية له. قال: فليس يحيط علمه عندكم بما يكون فيها إذا لم يعرف غاية ذلك، وإذا لم يحط علمه بما يكون فيهما لم يعلم ما يكون فيهما قبل أن يكون، تعالى الله عن ذلك علوا كبيرا. قال سليمان: إنما قلت لا يعلمه لأنه لا غاية لهذا لأن الله عز وجل وصفهما بالخلود، وكرهنا أن نجعل لهما انقطاعا. قال الرضا عليه السلام: ليس علمه بذلك بموجب لانقطاعه عنهم، لأنه قد يعلم ذلك ثم يزيدهم، ثم لا يقطعه عنهم، ولذلك قال عز وجل في كتابه: { كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ} [النساء: 56] وقال لأهل الجنة: {عَطَاءً غَيْرَ مَجْذُوذٍ} [هود: 108] وقال عز وجل: {وَفَاكِهَةٍ كَثِيرَةٍ * لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ} [الواقعة: 32، 33] فهو عز وجل يعلم ذلك ولا يقطع عنهم الزيادة، أرأيت ما أكل أهل الجنة وما شربوا أليس يخلف مكانه؟ قال: بلى. قال: أفيكون يقطع ذلك عنهم وقد أخلف مكانه؟ قال سليمان: لا. قال: فكذلك كلما يكون فيها إذا أخلف مكانه فليس بمقطوع عنهم. قال سليمان: بلى. يقطعه عنهم ولا يزيدهم. قال الرضا عليه السلام: إذا يبيد ما فيها، وهذا يا سليمان إبطال الخلود، وخلاف الكتاب، لأن الله عز وجل يقول: {لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ } [ق: 35] ويقول عز وجل: {عَطَاءً غَيْرَ مَجْذُوذٍ} [هود: 108] ويقول عز وجل: {وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ} [الحجر: 48] وبقول عز وجل: { خَالِدِينَ فِيهَا} [البقرة: 162] ويقول عز وجل: {وَفَاكِهَةٍ كَثِيرَةٍ * لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ } [الواقعة: 32، 33] فلم يحر جوابا. ثم قال الرضا عليه السلام: ألا تخبرني عن الإرادة فعل أم هي غير فعل؟ قال: بل هي فعل. قال: فهي محدثة لأن الفعل كله محدث! قال: ليست بفعل. قال: فمعه غيره لم يزل؟ قال سليمان: إن الإرادة هي الأشياء. قال: يا سليمان هذا الذي عبتموه على ضرار وأصحابه من قولهم: (أن كل ما خلق الله عز وجل في سماء أو أرض أو بحر أو بر من: كلب أو خنزير أو قرد أو إنسان أو دابة إرادة الله، وأن إرادة الله تحيى وتموت، وتذهب، وتأكل وتشرب، وتنكح، وتلد وتظلم، وتفعل الفواحش، وتكفر، وتشرك، فتبرأ منها وتعاديها وهذا حدها. قال سليمان: إنها كالسمع والبصر والعلم . قال الرضا عليه السلام: قد رجعت إلى هذا ثانية! فأخبرني عن السمع والعلم أمصنوع؟ قال سليمان. لا. قال الرضا عليه السلام: فكيف نفيتموه؟ فمرة قلتم لم يرد، ومرة قلتم أراد، وليس بمفعول له. قال سليمان: إنما ذلك كقولنا مرة علم ومرة لم يعلم. قال الرضا عليه السلام: ليس ذلك سواء لأن نفي المعلوم ليس ينفي العلم، ونفي المراد نفي الإرادة أن تكون، لأن الشئ إذا لم يرد لم تكون إرادة، وقد يكون العلم ثابتا وإن لم يكن المعلوم، بمنزلة البصر فقد يكون الإنسان بصيرا وإن لم يكن المبصر، ويكون العلم ثابتا وإن لم يكن المعلوم. فلا يزال سليمان يردد المسألة وينقطع فيها ويستأنف، وينكر ما كان أقر به، ويقر بما أنكر، وينتقل من شئ إلى شئ، والرضا صلوات الله عليه ينقض عليه ذلك، حتى طال الكلام بينهما، وظهر لكل أحد انقطاعه مرات كثيرة، تركنا إيراد ذلك مخافة التطويل، فآل الأمر إلى أن قال سليمان: إن الإرادة هي القدرة. قال الرضا عليه السلام: وهو عز وجل يقدر على ما لا يريد أبد الأبدين من ذلك لأنه قال تبارك وتعالى : {وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ} [الإسراء: 86] فلو كانت الإرادة هي القدرة كان قد أراد أن يذهب به لقدرته. فانقطع سليمان وترك الكلام عند هذا الانقطاع، ثم تفرق القوم.

13-1 Abu Ja’far Muhammad ibn Ali ibn Ahmad, the jurist, narrated that Abu Muhammad Al-Hassan ibn Muhammad ibn Ali ibn Sadaqat al-Qumi quoted on the authority of Abu Amr Muhammad ibn Abdul Aziz Al-Ansari al-Kajji, on the authority of Al-Hassan ibn Muhammad al-Nawfali, that Soleiman al-Marwazi, the most prominent religious scholar in Khorasan, went to see Al-Ma’mun. Al-Ma’mun honored him, granted him gifts and said, “My cousin Ali ibn Musa Al-Ridha (s) has come here from Hijaz. He likes theology and theologians. Thus it would not be any trouble if you came to hold adebate with him on the 8th of Dhul-Hajja (the Day of Tarwiyah) to have a debate with him.”Soleiman said, “O Commander of the Faithful! I dislike questioning him in your session and amongst a group of the Hashemites. The people will regard him as incapable when he debates with me on theology. Incapabilities are not permissible for him.”Al-Ma’mun said, “I have invited you because I know that you are learned (in theology). I have no intentions except for you to silence him in an argument.” Soleiman said, “O Commander of the Faithful! I will do it for you. Just bring us together. Just sit back and watch.”Then Al-Ma’mun sent someone after Al-Ridha (s) and said, “A man from Marwaz who is not equal to you in theology has come and asked for you to come to us. Come here if you do not mind.” The Imam (s) made ablutions and told us to go ahead. Imran As-Sa’ebee was with us. We went until we arrived at Al-Ma’mun’s court. Yasir and Khalid took my hands and led me in. When I got in and greeted (Al-Ma’mun), he asked, “Where is my brother Abul Hassan whom may the Sublime God maintain?” I said, “When we were coming he was putting on his clothes. He ordered us to go ahead.” Then I added, “O Commander of the Faithful! Your servant Imran is also with me. He is right outside.” He said, “Who is Imran?” I said, “He is the Sabian who became a Muslim because of you.” He said, “Let him in.” Then Imran came in. Al-Ma’mun welcomed him and then told him, “O Imran! You did not die and join the Hashemites!” Imran said, “O Commander of the Faithful! Praise be to God who honored me by you.” Al-Ma’mun said, “O Imran! This is Soleiman al-Marwazi who is the theologian from Khorasan.” Imran said, “O Commander of the Faithful! He thinks that he is the only one in Khorasan versed in theoretical principles and refutes origination (bida’). Al-Ma’mun said, “Why don’t you have a debate with him?” Imran said, “This depends on him.” Then Al-Ridha (s) came in and asked, “What were you discussing?” Imran said, “O son of the Prophet of God! This is Soleiman al-Marwazi.”Soleiman told Imran, “Will you be pleased with Abil Hassan (s) and what he says about origination. Imran said, “Yes, I will if he (s) presents arguments which I can present when I argue with other theologians like myself.”Al-Ma’mun said, “O Abul Hassan! What is your opinion regarding what they argue about?” The Imam (s) said, “O Soleiman! How could you not believe in origination while the Honorable the Exalted God said, ‘But does not man call to mind that We created him before out of nothing?’ And the Honorable the Exalted God said, ‘It is He Who begins (the process of) Creation; then repeats it…’ And says, ‘To Him is due the primal origin of the heavens and the earth…’ Moreover, the Honorable the Exalted God said, ‘He adds to Creation as He pleases…’ and says, ‘…He began the Creation of man with (nothing more than) clay.’ Also the Honorable the Exalted God says, ‘There are (yet) others, held in suspense for the command of God, whether He will punish them, or turn in mercy to them…’ And the Honorable the Exalted God says, ‘…Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained)…’ Soleiman asked, “Has anything been narrated to you on this issue from your forefather?” The Imam (s) said, “Yes. It has been narrated by my father on the authority of Abi Abdullah (s) who said, “The Honorable the Exalted God has two bodies of knowledge: a Treasured Knowledge, Hidden Knowledge which no one but Him is informed of. Origination is rooted in that knowledge. And He has a second knowledge which He has taught the angels and His Messengers which the knowledgeable Members of the Holy Household are also aware of.”Soleiman said, “I would like you to present this from the Book of the Honorable the Exalted God.” The Imam (s) said, “The Honorable the Exalted God said, ‘So turn away from them: not thine is the blame.’ At first God wanted to destroy them. But then the Sublime God changed His mind and said, ‘But teach (thy Message) for teaching benefits the Believers.’ Soleiman said, “May I be your ransom! Tell me more.” Then Al-Ridha (s) said, “My father (s) informed me on the authority of his forefathers (s), on the authority of God’s Prophet (s) that the Honorable the Exalted God revealed to one of His Prophets to let one of the Kings know that God will take away his life at such and such a time. The Prophet (s) went to see the King and told him that. Then the King pleaded to God while he was on his bed and fell off of it. He said, “O Lord! Postpone my demise until I see my son grow up to undertake my affairs.” Then the Honorablethe Exalted God revealed to that Prophet (s), “Go to that King and inform him that I have decided to postpone his death. I have added fifteen years to his life.”The Prophet (s) said, “O Lord! You well know that I have never lied.” Then the Honorable the Exalted God revealed to him, “You are just an agent. Announce this to him. God is never questioned about what He does.” Then the Imam (s) turned towards Soleiman and said, “I think you have the same opinion as the Jews in this regard.” Soleiman said, “From this I seek refuge in God.” The Imam (s) said, “The Jews say, ‘God’s hand is tied up...’ They mean that God is finished working and is sitting back and does not Create anything else. But the Honorable the Exalted God has given them the following answer, ‘…Be their hands tied up and be they accursed for the (blasphemy) they utter….’ I have also heard my father Musa ibn Ja’far (s) say the following when asked about Origination, ‘How could the people refute origination, and that God might procrastinate the affairs of some people for a decision regarding them?’”Soleiman asked, “Can you tell me for what has the following verse been revealed? ‘We have indeed revealed this (Message) in the Night of Power.’ The Imam (s) said, “O Soleiman! The Honorable the Exalted God will decide the destiny (of an individual) for one year including life or death, good or bad, and sustenance on the Night of Power. Whatever God destines on that night comes to be.” Soleiman said, “Now I understand. Please tell me more.”The Imam (s) said, “O Soleiman! Some of the affairs are up to the Honorable the Exalted God and what He wills. He can expedite what He wills and procrastinate what He wills. He can destroy what He wills. O Soleiman, Ali (s) said, “Knowledge is of two types: Knowledge which God has taught His angels and His Messengers - that which God has taught His angels and His Messengers will be done, and that which is hidden near Him and He has informed none of His creatures of it. It is by this knowledge which He expedites what He wills to expedite, procrastinates what He wills to procrastinate; destroys what He wills to destroy, and He stabilizes what He wills to stabilize.”Soleiman told Al-Ma’mun, “O Commander of the Faithful! From today on I will not refute Creation or deny it by God’s Will.” Al-Ma’mun said,“O Soleiman! Ask Abul Hassan whatever you wish. Just listen carefully and be fair.” Soleiman said, “O my Master! May I ask?” Al-Ridha (s) said, “Ask whatever you wish.”Soleiman said, “What is your view about someone who considers will to be a name - an attribute similar to ‘ living’, ‘hearing’, ‘seeing’, and ‘powerful’?”Al-Ridha (s) said, “You say that things were originated and became different because He so desired and willed. But you do not say that things were originated and became different because He is All-Hearing and All-Seeing. This is a proof that they (i.e. will and desire) are not similar to All-Hearing, All-Seeing, and All-Powerful.”Soleiman said, “He has always been willing.” The Imam answered him, “O Soleiman! Is His will something other than Him?”He replied, “Yes.” The Imam (s) said, “Then you have proved that there has always been something along with Him forever.” Soleiman said, “No, I have not.” Al-Ridha (s) said, “Is will originated?” Soleiman said, “No. It is not.” Then Al-Ma’mun shouted at him and said, “O Soleiman! Are you showing obstinacy and giving vague answers to such a person as him. You must be fair. Don’t you see that people of intellect are sitting around you?” Then Al-Ma’mun said, “O Abul Hassan! Continue your debate on theology with him since he is the theologian of Khorasan.”Then the Imam asked him, “O Soleiman! Is it (the will) originated? Whatever is not Eternal is certainly originated. And if it is not originated it is Eternal.”Soleiman said, “His (Allah’s) will is (part) of Him just as His Hearing, His Sight and His Knowledge are (parts) of Him.” Al-Ridha (s) said, “Did He will Himself?” Soleiman answered, “No.” The Imam (s) said, “Therefore, willing is not like the hearing and the seeing.” Soleiman said, “Surely, He willed Himself just as He heard Himself, saw Himself, and recognized Himself.”Al-Ridha (s) said, “What is the meaning of ‘He willed Himself’? Did He will to be a thing? Did He will to be All-Living, All-Hearing, All-Seeing or All-Powerful?”Soleiman said, “Yes.” Al-Ridha (s) said, “Did that occur through His will?” Soleiman answered, ‘Yes.’ Al-Ridha (s) said, “Then your statement, ‘Hewilled to be All-Living, All-Hearing, and All-Seeing,’ does not make any sense since they were not done through His Will.” Soleiman said, “Yes. That was through His Will.”Then Al-Ma’mun and the people around him burst into laughter. Al-Ridha (s) laughed too and said, “Do not be too hard on the theologian from Khorasan. O Soleiman! “Do you think that He (i.e. Allah, the Exalted) has altered from state to state and changed due to it? This is something by which the Honorable the Exalted God cannot be described.” Soleiman remained silent.Al-Ridha (s) said, “O Soleiman! May I ask you a question?”Soleiman said, “May I be your ransom! Ask.”The Imam (s) said, “Tell me about you and your companions: Do you debate with the people on theology according to what you understand and know or according to what you do not understand and do not know?” Soleiman said, “Yes! (We debate) according to what we understand and know.”Al-Ridha (s) said, “The thing which the people know is that the willing is different from the will. The willing exists before the will. The subject is before the object. This (statement) disproves your statement, ‘The willing and the willed are the same thing.’” Soleiman said, “May I be your ransom! This is not what the people know about and understand.” Al-Ridha (s) said, “I think that you have claimed to have the knowledge without having a true recognition of it and said, ’Willing is like hearing and seeing’ while this view is not based on knowledge or the intellect.” Soleiman could not answer.Then Al-Ridha (s) said, “O Soleiman! Does God have knowledge of all those who are in Paradise and the Fire?” Soleiman said, “Yes.”The Imam (s) said, “Will what the Sublime God knows would be created in the future, actually be created?” Soleiman answered, “Yes.”The Imam (s) said, “If it is done to the extent that nothing else remains, can God add more to them or will He stop doing so?”Soleiman said, “He will add to them.” The Imam (s) said, “Then based on what you have said, God adds to them what He did not know would be created.” Then he added, “May I be your ransom! There is no limit foradding.” The Imam (s) said, “Then in your opinion His Knowledge does not encompass what is therein (in Paradise), since He does not know the limit of that which will be in Paradise. If His Knowledge does not encompass what is therein, then He would not know what will be there before they existed. The Honorable the Exalted God is Exalted High above that!”Soleiman said, “When I said God does not know about them it was because they have no limit and the Honorable the Exalted God Himself has described them as eternal. Therefore we do not want to assume an end for them.”Al-Ridha (s) said, “God’s Knowledge of them will not limit them. There are many instances of which He has knowledge, then He adds to them and does not take away what He has added to them. These are supported by the Words of the Honorable the Exalted God in His Book, ‘…as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty…’ And He told the residents of Paradise, ‘…a gift without break.’ And the Honorable the Exalted said, ‘Whose season is not limited, nor (supply) forbidden?’ Therefore the Honorable the Exalted God knows about these and does not block them from accessing to what is added. Will He not replace what the residents of Paradise eat and drink?” Soleiman said, “Yes.”The Imam (s) said, “Has He stopped His Granting now that He has replaced the consumed foods and drinks?” Soleiman said, “No.”Then Al-Ridha (s) said, “O Soleiman! Tell me about Will: Is it an action or not?”Soleiman said, “It is an action.”The Imam (s) said, “Therefore it is originated, for all actions are originated.” Soleiman said, “It is not an action.”The Imam (s) said, “Has there then been something else with Him who is eternal?” Soleiman said, “The Will is the same as bringing forth.”The Imam (s) said, “O Soleiman! This is exactly what you criticized Dirar and his companions of, saying that everything that the Honorable the Exalted God has created in the heavens, the Earth, the oceans or on land such as dogs, pigs, monkeys, humans or animals are God’s Will, and that God’s Will lives, dies, goes away, eats, drinks, marries, feels pleasure, oppresses, commits immoral acts, disbelieves, becomes a polytheist. We denounce this and oppose it. This is its limit.”Soleiman said, “It (i.e. will) is like hearing, seeing and knowledge.”Al-Ridha (s) said, “You just returned to what you said before. Tell me: Are hearing, seeing and knowledge made?”Soleiman said, “No.” Al-Ridha (s) said, “How do you then refute Will? You sometimes say that He did not will and sometimes you say that He willed, and that it (i.e. will) was not one of His actions.”Soleiman said, “Surely, that is like saying, He sometimes knows and sometimes does not know!”Al-Ridha (s) said, “That is not the same, for negating the known is not like negating knowledge; negating what is willed is (not like) negating the will, for if the thing is not willed, there will be no will. However, sometimes there is knowledge, but there may be no known thing. This is like seeing. Man may be able to see, but there may be nothing there for him to see. Likewise, there may be knowledge, but there is no known thing.” Soleiman said, “It (i.e. will) is made.” The Imam (s) said, “Therefore, it (will) is originated and is not like hearing and seeing, for hearing and seeing are not made, and it (will) is made.”Soleiman said, “It (will) is one of His eternal attributes.” The Imam (s) answered, “Therefore, man must be eternal, for his quality is eternal.”Soleiman said, “No, because He did not do it (will)”. Al-Ridha (s) said, “O Khorasani! How often you make mistakes! Are things not made according to His Will and Words?” Soleiman said, “No.” The Imam (s) said, “If things are not made according to His Will or Volition, His Command or His Practice, then how are they made? God is High Exalted above that!” Soleiman could not respond.Then Al-Ridha (s) asked, “Will you not tell me about these Words of the Honorable the Exalted God: ‘When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress…’By ‘We decide’ does God mean that He creates His own Will?” Soleiman said, “Yes.”The Imam (s) answered him, “If He creates His own Will, then your statement that ‘Will is He Himself or is a part of him’ is futile, for it is not (possible) for Him to create Himself and God does not change His State. God is High Exalted above that.”Soleiman told him, “Yes.” The Imam (s) said, “Then if He originates the Will, what you said, “Will is the same as God Himself or a part thereof” is wrong since God does not originate Himself or change from His current state. God is High Exalted above that.”Soleiman asked, “By that He does not mean that He creates His own will?”The Imam (s) asked, “So what does He mean?”Soleiman said, “He means doing something.”Al-Ridha (s) said, “Woe unto you! How many times have you repeated this issue? I told you that will is originated, since the action and the Creation of a thing is originated.”Soleiman said, “Then this has no meaning.”Al-Ridha (s) said, “Do you then think that He describes Himself with will which has no meaning? If will has no eternal or originated meaning, then that will nullify your statement, “The Honorable the Exalted God has always been willing.” Soleiman said, “I mean to say that willing has been one of the eternal actions of the Sublime God.”The Imam (s) said, “Don’t you know that what is eternal cannot be made, originated and eternal at the same time?”Soleiman could not answer. Al-Ridha (s) said, “Never mind! Complete your questions.” Soleiman said, “Did you say that Will is one of His Attributes?”The Imam (s) said, “Why do you repeat this so many times? Are His Attributes originated or eternal?” Soleiman said, “Originated.”Al-Ridha (s) said, “God is the Greatest! You are telling me that the Will is originated, even though it is one of His Eternal Attributes. Therefore God has not willed anything!” The Imam (s) added, “Whatever is eternal is not created.”Soleiman said, “Things are not the same as the will, and He did not will anything.”Al-Ridha (s) said, “O Soleiman! You are whispering. Has God created what He has not willed to create? This is an attribute of someone who does not know what he is doing. God is High Exalted above that!”Soleiman said, “O my Master! I have already informed you that it is like hearing, seeing and knowing.”Al-Ma’mun said, “O Soleiman! Woe unto you! How often have you erred and how often have you have repeated yourself? Stop it and take up another issue since you seem to be unable to provide any better answer than that.”Al-Ridha (s) said, “O Commander of the Faithful! Leave him alone! Do not interrupt his questions, since then he will regard it as an argument (against me). O Soleiman! Speak.”Soleiman said, “I have already informed you that it is like hearing, seeing and knowing.”Al-Ridha (s) said, “Never mind! Tell me whether will has one meaning or several meanings.” Soleiman said, “One meaning.”Al-Ridha (s) said, “Is the meaning of all the wills then the same?” Soleiman said, “Yes.”Al-Ridha (s) said, “If its meanings are the same, then it must be that the will to stand up is the same as the will to sit down, or the will to live isthe same as the will to die. If His Will is all one thing, then none of God’s desires will take precedence over any others. None will be any different from any others. They will all be one thing.”Soleiman replied, “Surely, the meanings are different.”The Imam (s) said, “Then, tell me about the willed. Is it the same as the will or is it something else?” Soleiman said, “Yes. It is the same as the will.”Al-Ridha (s) said, “Then according to you the willed is something else since it is the same as the will.” Soleiman said, “O my Master! Will is not the same as the willed.”Al-Ridha (s) said, “Then will is originated. Otherwise it must be that something else existed along with God. Understand this well. Continue on with your questions.”Soleiman said, “It is one of His Names.”Al-Ridha (s) said, “Did He name Himself that?”Soleimam replied, “No. He did not name Himself that.”Al-Ridha (s) said, “Therefore, you have no right to name Him with what He did not name Himself.” Soleiman said, “But He described Himself to be willed.”Al-Ridha (s) said, “The fact that He has described Himself as willed does not mean that He wanted to inform us that He is the Will, or that Will is one of His Names.” Soleiman said, “That is because His Will is the same as His Knowledge.”Al-Ridha (s) said, “O Ignorant one! If He knows something, does that not mean that He has willed it.” Soleiman said, “Yes.” The Imam (s) asked, “But if He does not will something, does that mean that He does not know it?” Soleiman said, “Yes.”The Imam (s) said, “What is your source for that statement? What is the evidence that His Will is the same as His Knowledge? He may know something but never Will it. This is supported by what the Honorable the Exalted God said, ‘If it were Our Will, We could take away that which We have sent thee by inspiration…’ And God knows how to take it away, but He never will.” Soleiman said, “That is because He has finished running the affairs and will not add anything to what He has destined.”Al-Ridha (s) said, “This is what the Jews say. The Sublime God said, ‘…Call on Me; I will answer your (Prayer)…’ Soleiman said, “By this He means that He is able to do that.” The Imam (s) said, “Does He then make a promise which He will not fulfill?” Then how come He said, ‘…He adds to Creation as He pleases…’ And the Honorable the Exalted God said, ‘Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.’ Has He finished running the affairs?” Soleiman could not answer.Al-Ridha (s) said, “O Soleiman! Does He know that a human being would be created while He did not will to create a human being by no means? That a human being will die today while He has not willed to make him die today?” Soleiman said, “Yes.”Al-Ridha (s) asked, “Does He know that what He wills exists or does He know about what He has not willed does not exist?” Soleiman said, “He knows that both of them exist.” Al-Ridha (s) said, “Therefore, He knows that man is simultaneously alive and dead, is standing and sitting, is blind and seeing at the same time. This is impossible.” Soleiman said, “May I be your ransom! He knows that one of them will exist.”The Imam (s) said, “Do not worry. Which one will exist? The one which He willed, or the one which He did not will?” Soleiman said, “What He has willed to be!”Al-Ridha (s), Al-Ma’mun and the scholars started to laugh.Al-Ridha (s) said, “You have erred and departed from your initial statements, “He knows that some people will die today while He has not willed to make them die today, that He creates creatures while He does not will to create them.” If your hold that knowledge does not apply to what He has not willed, then He alone knows what He has willed.Soleiman said, “My statement is that Will is neither He nor something other than Him!”Al-Ridha (s) said, “O Ignorant one! If you say that will is not He, then you have regarded it as (something) other than him. If you say that willis not (something) other than Him, then you have regarded it as Him.” Soleiman asked, “Does God know how He creates things?”Al-Ridha (s) said, “Yes.” Soleiman said, “Surely, this establishes something.” Al-Ridha (s) said, “You have said something impossible. That is because man may know how to build a wall, even though he does not build one; may know how to sew, even though he does not sew anything; or may know how to make something well, even though he does not make it.”Then Al-Ridha (s) said, “O Soleiman! Does God know that He is One without anything with Him?” Soleiman replied, “Yes.”Al-Ridha (s) said, “Does this establish that there is something along with Him?” Soleiman said, “He does not know that He is One without anything with Him.”Al-Ridha (s) asked, “Do you know that?”Soleiman replied, “Yes.”“O Soleiman! Therefore you are more knowledgeable than Him!” Soleiman said, “This is impossible.”The Imam (s) said, “Is it impossible in your view that He is One without anything with Him, that He is All-Hearing, All-Seeing, All-Wise, and All-Powerful?” He replied, “Yes.” The Imam (s) said, “Then how did the Honorable the Exalted God say that He was One, All-Living, All-Hearing, All-Seeing, All-Wise, All-Powerful, All-Knowing, All-Aware, while He did not know that? This refutes what you say. God is High Exalted above that.”Then Al-Ridha (s) asked him, “How does He will to create that which He does not know how to create and what it is? If a creator does not know how to create something before he creates it, then he is perplexed. The Sublime God is Exalted High above that!”Soleiman said, “Will is the same as Power.” Al-Ridha (s) said, “He - the Honorable the Exalted always has power over what He wills. There is no escape from that, for He - the Blessed the Sublime said, ‘If it were Our Will, We could take away that which We have sent thee by inspiration…’ If will is the same as power, God had Willed to take it away because of His Power.” Then Soleiman remained silent.At this time Al-Ma’mun said, “O Soleiman! This is the most learned of the Hashemites!” Then the people dispersed.The author of this book (Sheikh Sadooq) - may God be pleased with him - said, “Al-Ma’mun was jealous of (the scholarly position of) Al-Ridha (s). Therefore, he invited the scholars of the various sects and religions who had deviated from the straight path and anyone he knew or had heard of around the globe to have debates with Al-Ridha (s) and defeat the Imam (s) in his (s) proofs, so that Al-Ma’mun’s feelings of jealousy be somewhat relieved and the Imam’s (s) scientific position be discredited. However, whoever held a debate with the Imam (s) acknowledged his (s) nobility and was convinced by the proofs presented by the Imam (s). This was because God - High be His Remembrance - did not like anyone to defeat Al-Ridha (s). God perfects His Light and assists His Proof. This is what the Blessed the Sublime God has promised in His Book, ‘We will, without doubt, help our apostles and those who believe, (both) in this world’s life…’ By ‘those who believe’, God means the Immaculate Imams, their knowledgeable followers and those who have adopted the Imams’ proof against their enemies for as long as they are in this world. God will treat them likewise in the Hereafter. The Honorable the Exalted God will never act against His Promise.

1 - حَدَّثَنا أَحْمَدِ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ وَالحُسَيْنِ بْنِ إِبْراهيمِ بْنِ أَحْمَدِ بْنِ هِشامِ المكتب وَعَلِىِّ بْنِ عَبْدِاللَّه الوَرَّاقُ رَضِيَ اللَّهُ عَنْهُمْ قالُوا حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِم حَدَّثَنا القاسِمِ بْنِ مُحَمَّد البرمكي قالَ: حَدَّثَنـا أَبُو الصَّلْتِ الهَرَوِيِّ قـالَلَمَّا جَمَعَ الْمَأْمُونُ لِعَلِيِّ بْنِ مُوسَى الرِّضَا عَلَيْهِ السَّلامُ أَهْلَ الْمَقَالاتِ مِنْ أَهْلِ الإِسْلامِ وَالدِّيَانَاتِ مِنَ الْيَهُودِ وَالنَّصَارَى وَالَْمجُوسِ وَالصَّابِئِينَ وَسَائِرِ أَهْلِ الْمَقَالاتِ فَلَمْ يَقُمْ أَحَدٌ إِلاّ وَقَدْ أُلْزِمَ حُجَّتَهُ كَأَنَّهُ قَدْ أُلْقِمَ حَجَراً.فَقَامَ إِلَيْهِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ الْجَهْمِ فَقَالَ لَهُ: يَا بْنَ رَسُولِ اللَّهِ، أَتَقُولُ بِعِصْمَةِ الأَنْبِيَاءِ؟قَالَ: بَلَى.قَالَ: فَمَا تَعْمَلُ فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ: (وَعَصى‏ آدَمُ رَبَّهُ فَغَوى‏)؟وَقَوْلِهِ عَزَّ وَجَلَّ: (وَذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ)؟وَقَوْلِهِ فِي يُوسُفَ: (وَلَقَدْ هَمَّتْ بِهِ، وَهَمَّ بِها)؟وَقَوْلِهِ عَزَّ وَجَلَّ فِي دَاوُدَ: (وَظَنَّ داوُدُ أَنَّما فَتَنَّاهُ)وَقَوْلِهِ فِي نَبِيِّهِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ)؟فَقَالَ مَوْلانَا الرِّضَا: وَيْحَكَ يَا عَلِيُّ! إتَّقِ اللَّهَ وَلا تَنْسُبْ إِلَى أَنْبِيَاءِ اللَّهِ الْفَوَاحِشَ، وَلا تَتَأَوَّلْ كِتَابَ اللَّهِ بِرَأْيِكَ. فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ (وَما يَعْلَمُ تَأْوِيلَهُ إِلا اللَّهُ وَالرَّاسِخُونَ).أَمَّا قَوْلُهُ عَزَّ وَجَلَّ فِي آدَمَ: (وَعَصى‏ آدَمُ رَبَّهُ فَغَوى‏) فَإِنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَ آدَمَ حُجَّةً فِي أَرْضِهِ وَخَلِيفَتَهُ فِي بِلادِهِ لَمْ يَخْلُقْهُ لِلْجَنَّةِ.وَكَانَتِ الْمَعْصِيَةُ مِنْ آدَمَ فِي الْجَنَّةِ لا فِي الأَرْضِ لِتَتِمَّ مَقَادِيرُ أَمْرِ اللَّهِ عَزَّ وَجَلَّ فَلَمَّا أُهْبِطَ إِلَى الأَرْضِ وَجُعِلَ حُجَّةً وَخَلِيفَةً عُصِمَ بِقَوْلِهِ عَزَّ وَجَلَّ (إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَنُوحاً وَآلَ إِبْراهِيمَ وَآلَ عِمْرانَ عَلَى الْعالَمِينَ).وَأَمَّـا قَوْلُهُ عَزَّ وَجَلَّ (وَذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ) إِنَّمـَا ظَنَّ أَنَّ اللَّهَ عَـزَّوَجَلَّ لا يُضَيِّقُ عَلَيْهِ رِزْقَهُ أَلا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَجَلَّ (وَأَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ) أَيْ ضَيَّقَ عَلَيْهِ وَلَوْ ظَنَّ أَنَّ اللَّهَ لا يَقْدِرُ عَلَيْهِ لَكَانَ قَدْ كَفَرَ.وَأَمَّا قَوْلُهُ عَزَّ وَجَلَّ فِي يُوسُفَ (وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِها) فَإِنَّهَا هَمَّتْ بِالْمَعْصِيَةِ وَهَمَّ يُوسُفُ بِقَتْلِهَا إِنْ أَجْبَرَتْهُ لِعِظَمِ مَا دَاخَلَهُ فَصَرَفَ اللَّهُ عَنْهُ قَتْلَهَا وَالْفَاحِشَةَ وَهُوَقَوْلُهُ (كَذلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ) يَعْنِي الْقَتْلَ وَالْفَحْشاءَ (وَالزِّنَا).وَأَمَّا دَاوُدُ فَمَا يَقُولُ مَنْ قِبَلَكُمْ فِيهِ؟فَقَالَ عَلِيُّ بْنُ الْجَهْمِ: يَقُولُونَ إِنَّ دَاوُدَ كَانَ فِي مِحْرَابِهِ يُصَلِّي إِذْ تَصَوَّرَ لَهُ إِبْلِيسُ عَلَى صُورَةِ طَيْرٍ أَحْسَنَ مَا يَكُونُ مِنَ الطُّيُورِ فَقَطَعَ صَلاتَهُ وَقَامَ لِيَأْخُذَ الطَّيْرَ فَخَرَجَ إِلَى الدَّارِ فَخَرَجَ فِي أَثَرِهِ فَطَارَ الطَّيْرُ إِلَى السَّطْحِ فَصَعِدَ فِي طَلَبِهِ فَسَقَطَ الطَّيْرُ فِي دَارِ أُورِيَا بْنِ حَنَانٍ فَأَطْلَعَ دَاوُدُ فِي أَثَرِ الطَّيْرِ فَإِذَا بِامْرَأَةِ أُورِيَا تَغْتَسِلُ فَلَمَّا نَظَرَ إِلَيْهَا هَوَاهَا وَكَانَ أُورِيَا قَدْ أَخْرَجَهُ فِي بَعْضِ غَزَوَاتِهِ فَكَتَبَ إِلَى صَاحِبِهِ أَنْ قَدِّمْ أُورِيَا أَمَامَ الْحَرْبِ فَقَدَّمَ فَظَفِرَ أُورِيَا بِالْمُشْرِكِينَ فَصَعُبَ ذَلِكَ عَلَى دَاوُدَ فَكَتَبَ الثَّانِيَةَ أَنْ قَدِّمْهُ أَمَامَ التَّابُوتِ فَقُتِلَ أُورِيَا رَحِمَهُ اللَّهُ وَتَزَوَّجَ دَاوُدُ بِامْرَأَتِهِ.قالَ: فَضَرَبَ الرِّضَا عَلَيْهِ السَّلامُ بِيَدِهِ عَلَى جَبْهَتِهِ وَقَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ راجِعُونَ. لَقَدْ نَسَبْتُمْ نَبِيّاً مِنْ أَنْبِيَاءِ اللَّهِ إِلَى التَّهَاوُنِ بِصَلاتِهِ حَتَّى خَرَجَ فِي أَثَرِ الطَّيْرِ ثُمَّ بِالْفَاحِشَةِ ثُمَّ بِالْقَتْلِ.فَقَالَ: يَا بْنَ رَسُولِ اللَّهِ، فَمَا كَانَتْ خَطِيئَتُهُ؟فَقَالَ: وَيْحَكَ! إِنَّ دَاوُدَ إِنَّمَا ظَنَّ أَنْ مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ خَلْقاً هُوَ أَعْلَمُ مِنْهُ. فَبَعَثَ اللَّهُعَزَّ وَجَلَّ إِلَيْهِ الْمَلَكَيْنِ فَتَسَوَّرَا الِْمحْرَابَ فَقَالا: (خَصْمانِ بَغى‏ بَعْضُنا عَلى‏ بَعْضٍ فَاحْكُمْ بَيْنَنا بِالْحَقِّ وَلا تُشْطِطْ وَاهْدِنا إِلى‏ سَواءِ الصِّراطِ. إِنَّ هذا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ واحِدَةٌ فَقالَ أَكْفِلْنِيها وَعَزَّنِي فِي الْخِطابِ). فَعَجَّلَ دَاوُدُ عَلَيْهِ السَّلامُ عَلَى الْمُدَّعَى عَلَيْهِ فَقَالَ: (لَقَدْ ظَلَمَكَ بِسُؤالِ نَعْجَتِكَ إِلى‏ نِعاجِهِ) فَلَمْ يَسْأَلِ الْمُدَّعِيَ الْبَيِّنَةَ عَلَى ذَلِكَ وَلَمْ يُقْبِلْ عَلَى الْمُدَّعَى عَلَيْهِ فَيَقُولَ مَا تَقُولُ فَكَانَ هَذَا خَطِيئَةَ حُكْمِهِ لا مَا ذَهَبْتُمْ إِلَيْهِ. أَلا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَجَلَّ يَقُولُ: (يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعْ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ.)فَقُلْتُ: يَا بْنَ رَسُولِ اللَّهِ، فَمَا قِصَّتُهُ مَعَ أُورِيَا.فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ الْمَرْأَةَ فِي أَيَّامِ دَاوُدَ كَانَتْ إِذَا مَاتَ بَعْلُهَا أَوْ قُتِلَ لا تَتَزَوَّجُ بَعْدَهُ أَبَداً، وَأَوَّلُ مَنْ أَبَاحَ اللَّهُ عَزَّ وَجَلَّ لَهُ أَنْ يَتَزَوَّجَ بِامْرَأَةٍ قُتِلَ بَعْلُهَا دَاوُدُ، فَذَلِكَ الَّذِي شَقَّ عَلَى أُورِيَا.وَأَمَّا مُحَمَّدٌ نَبِيُّهُ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقَوْلُ اللَّهِ عَزَّ وَجَلَّ لَهُ (وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ)، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ عَرَّفَ نَبِيَّهُ أَسْمَاءَ أَزْوَاجِهِ فِي دَارِ الدُّنْيَا وَأَسْمَاءَ أَزْوَاجِهِ فِي الآْخِرَةِ، وَأَنَّهُنَّ أُمَّهَاتُ الْمُؤْمِنِينَ، وَأَحَدُ مَنْ سَمَّى لَهُ زَيْنَبُ بِنْتُ جَحْشٍ، وَهِيَ يَوْمَئِذٍ تَحْتَ زَيْدِ بْنِ حَارِثَةَ، فَأَخْفَى‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ اسْمَهَا فِي نَفْسِهِ وَلَـمْ يُبْدِ لَـهُ، لِكَيْلا يَقُـولَ أَحَـدٌ مِنَ الْمُنَـافِقِينَ إِنَّهُ قَالَ فِي امْرَأَةٍ فِي بَيْتِ رَجُلٍ إِنَّهَا أَحَدُأَزْوَاجِهِ مِنْ أُمَّهَاتِ الْمُؤْمِنِينَ، وَخَشِيَ قَوْلَ الْمُنَافِقِينَ. قَالَ اللَّهُ عَزَّ وَجَلَّ: (وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ) فِي نَفْسِكَ.وَإِنَّ اللَّهَ عَزَّ وَجَلَّ مَا تَوَلَّى تَزْوِيجَ أَحَدٍ مِنْ خَلْقِهِ إِلا تَزْوِيجَ حَوَّاءَ مِنْ آدَمَ وَزَيْنَبَ مِنْ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَفَاطِمَةَ مِنْ عَلِيٍ‏ عَلَيْهِ السَّلامُ.قَالَ: فَبَكَى عَلِيُّ بْنُ الْجَهْمِ وَقَالَ: يَا بْنَ رَسُولِ اللَّهِ، أَنَا تَائِبٌ إِلَى اللَّهِ عَزَّ وَجَلَّ أَنْ أَنْطِقَ فِي أَنْبِيَاءِ اللَّهِ عَزَّ وَجَلَّ بَعْدَ يَوْمِي هَذَا إِلا بِمَا ذَكَرْتَهُ.

14-1 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him, Al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib and Ali ibn Abdullahb al-Warraq -may God be pleased with them- narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Al-Qasim ibn Muhammad al-Barmaki on the authority of Abul Salt al-Harawi, “When Al-Ma’mun gathered together the rhetoricians and men of religions from the Jews, the Christians, the Magi, the Sabians , and other scholars around Ali ibn Musa Al-Ridha (s), each person stood up to ask a question, got a firm answer, and received such an answer that he got quiet as if they had put a stone in his mouth. Then Ali ibn Muhammad ibn Al-Jahm stood up and asked, “O son of the Prophet of God! Do you believe in the Immaculateness of the Prophets?”“Yes,” replied the Imam (s). He said, “Then what do you have to say about the following verses? what do you have to say about what the Honorable the Exalted God said, ‘... Thus did Adam disobey his Lord, and allow himself to be seduced’ , and about what the Honorable the Exalted God said, ’And remember Thun-nun (Yunus-Jonah), when he departed in wrath: He imagined that We had no power over him!…’ , and about what the Honorable the Exalted God told Joseph (s), ‘And (with passion) did she desire him, and he would have desired her…’ , and about what the Honorable the Exalted God told David (s), ‘…and David gathered that We had tried him…’ , and about what the Sublime (God) told His Prophet Muhammad (s), ’…But thou didst hide in thy heart that which Allah was about to make manifest…’ Al-Ridha (s) said, “O Ali! Woe be to you! Fear God. Do not ascribe transgressions to the Prophets, and do not interpret God’s Book according to your own opinion. Indeed the Honorable the Exalted God said, ‘…but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge…’ And regarding His Words about Adam, ‘…Thus did Adam disobey his Lord, and allow himself to be seduced’ it must be noted that the Honorable the Exalted God created Adam as His Proof on Earth, and as His Successor in the towns. However, God had not created Adam for Paradise and Adam’s act of disobedience occurred in Paradise, not on the Earth. Adam’s being Immaculate was a must for him to fully implement the Decrees of God. Once he was sent down to the Earth as God’s Proof and Successor, he was Immaculate according to what the Honorable the Exalted God said, “God did choose Adam and Noah, the family of Abraham, and the family of Imran above all people.” And regarding the Honorable the Exalted God’s words, ‘And remember Thun-noon (Jonah), when he departed in wrath: He imagined that We had no power over him!…’ Here what is meant by ‘imagine’ is ‘to be sure.’ That means “We will not restrict his sustenance.” Have you not heard the Honorable the Exalted God’s words, ‘But when He trieth him, restricting his subsistence for him…’ This means God will restrict his sustenance. Had Yunus thought that God had no power over him, he would certainly have turned into an atheist.And regarding what the Honorable the Exalted God said about Joseph, ‘And (with passion) did she desire him, and he would have desired her…’ This means that he (s) got upset and decided that if she tries to force him to commit sin, he would try to kill her. Then God changed his mind and turned him away from killing her and all shameful deeds. This is what is meant by the Honorable the Exalted God’s words, ‘…thus (did We order) that We might turn away from him (all) evil and shameful deeds…’ meaning killing and adultery.The Imam (s) said, “And regarding David (s), what do the people on your side say about him? Ali ibn Muhammad ibn Al-Jahm said, “They say that David (s) was in his praying niche when Satan appeared in front of him in the form of a very beautiful bird. David (s) stopped praying and stood up to go catch the bird. The bird left the room and went into the courtyard. Then it flew up to the top of the house. David climbed up to the roof looking for it. Then the bird flew into the house of Uryah ibn Hannan. David followed the bird with his eyes, and suddenly saw Uryah’s wife who was making major ritual ablutions. Once he looked at her, he fell in love with her. As for Uryah, he had been sent to a battle. David wrote to his commander, “Place Uryah in front of the coffin.” Thus he was placed in front of it. Uryah defeated the pagans. That was hard on David, so he wrote to his commander again and ordered him to place Uryah ahead of the coffin. Then Uryah was placed ahead of it and was killed. Then David married his wife.”The narrator added, “Al-Ridha (s) hit himself on the forehead and said, ‘From God we are, and unto Him is our return! You have ascribed neglecting prayers and going out and looking for the bird’s tracks, fornication and killing to one of the Prophet’s of God.’” Ali ibn Al-Jahm said, “O son of the Prophet of God! Then what was his sin?”The Imam(s) said, “Woe be to you! David thought that the Honorable the Exalted God had not created anyone more learned than himself.Therefore, the Honorable the Exalted God sent two angels towards him who climbed up the walls of the prayer niche and said, ‘…Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path. This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, ’commit her to my care,’ and is (moreover) harsh to me in speech.’ Then David turned to the one against whom a claim was made and said, ‘He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes…’ He did not turn to the claimant to ask him for any evidence. Thus, this was just a fault in the way he judged, not a fault in the way you think about it. Have you ever heard that the Honorable the Exalted God said, ‘O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah. for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account.’ He said, “O son of the Prophet of God! What was behind the story of Uryah?”Al-Ridha (s) said, “When a woman’s husband died or got killed during the time of David (s), she never married again. The first man who was permitted to marry a widow whose husband was killed was David (s). He married Uryah’s wife when after Uryah’s wife got killed and after her waiting period was over. This was what was hard on the people regarding Uryah.”And regarding Muhammad (s) and the Honorable the Exalted God’s words, ‘But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah…’ The Honorable the Exalted God had already informed His Prophet (s) about the names of his wives in this world, and the names of his wives in the Hereafter, and that they will be the mothers of the believers. One of them was called Zaynab - the daughter of Jahsh who was married to Zayd ibn Haritha at that time. The Prophet (s) kept her name a secret to himself and did not say anything fearing that the hypocrites might say that Muhammad considers a married woman to be his own wife and oneof the mothers of the believers. He (s) feared what the hypocrites might say. The Honorable the Exalted God said, “But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah…” meaning in himself. And the Honorable the Exalted God has not taken charge of marrying off any of His creatures Himself except for the marriage of Eve with Adam, and Zaynab with God’s Prophet (s) as He said, ‘…Then when Zayd had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee.’ So did We join (the Blessed Lady) Fatima (s) in marriage to Ali (s). The narrator added, “Then Ali ibn Muhammad ibn Al-Jahm cried and said, ‘O son of the Prophet of God! I turn to the Honorable the Exalted God in repentance and from now on will never say anything about the Prophets of God (s) other that what you have mentioned.’”

1 - حَدَّثَنا تَمِيمُ بْنِ عَبْدِ اللَّه بْنِ تَمِيمُ القُرَشِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني أَبي عَنْ حَمْدانَ بْنِ سُلَيْمان النِيْسابُوريُّ، عَن عَلِىِّ بْنِ مُحَمَّدِ بْنِ الجَهْمِ قالَ حَضَرْتُ مَجْلِسَ الْمَأْمُونِ وَعِنْدَهُ الرِّضَا عَلِيُّ بْنُ مُوسَى‏ عَلَيْهِ السَّلامُ، فَقَالَ لَهُ الْمَأْمُونُ: يَا بْنَ رَسُولِ اللَّهِ، أَلَيْسَ مِنْ قَوْلِكَ أَنَّ الأَنْبِيَاءَ مَعْصُومُونَ؟قَالَ: بَلَى.قَالَ: فَمَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَعَصى‏ آدَمُ رَبَّهُ فَغَوى‏)؟فَقَالَ‏ عَلَيْهِ السَّلامُ: إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى قَالَ لآِدَمَ: (اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلا مِنْها رَغَداً حَيْثُ شِئْتُما وَلا تَقْرَبا هذِهِ الشَّجَرَةَ) وَأَشَارَ لَهُمَا إِلَى شَجَرَةِ الْحِنْطَةِ (فَتَكُونا مِنَ الظَّالِمِينَ) وَلَمْ يَقُلْ لَهُمَا: لا تَأْكُلا مِنْ هَذِهِ الشَّجَرَةِ وَلا مِمَّا كَانَ مِنْ جِنْسِهَا.فَلَمْ يَقْرَبَا تِلْكَ الشَّجَرَةَ، وَإِنَّمَا أَكَلا مِنْ غَيْرِهَا لَمَّا أَنْ وَسْوَسَ الشَّيْطَانُ إِلَيْهِمَا وَقالَ: ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ، وَإِنَّمَا نَهَاكُمَا أَنْ تَقْرَبَا غَيْرَهَا وَلَمْ يَنْهَكُمَا عَنِ الأَكْلِ مِنْهَا (إِلاّ أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ وَقاسَمَهُما إِنِّي لَكُما لَمِنَ النَّاصِحِينَ). وَلَمْ يَكُنْ آدَمُ وَحَوَّاءُ شَاهَدَا قَبْلَ ذَلِكَ مَنْ يَحْلِفُ بِاللَّهِ كَاذِباً، فَدَلاهُما بِغُرُورٍ فَأَكَلا مِنْهَا ثِقَةً بِيَمِينِهِ بِاللَّهِ وَكَانَ ذَلِكَ مِنْ آدَمَ قَبْلَ النُّبُوَّةِ وَلَمْ يَكُنْ ذَلِكَ بِذَنْبٍ كَبِيرٍ اسْتَحَقَّ بِهِ دُخُولَ النَّارِ، وَإِنَّمَا كَانَ مِنَ الصَّغَائِرِ الْمَوْهُوبَةِ الَّتِي تَجُوزُ عَلَى الأَنْبِيَاءِ قَبْلَ نُزُولِ الْوَحْيِ عَلَيْهِمْ. فَلَمَّا اجْتَبَاهُ اللَّهُ وَجَعَلَهُ نَبِيّاً كَانَ مَعْصُوماً لا يُذْنِبُ صَغِيرَةً وَلا كَبِيرَةً. قَالَ اللَّهُ عَزَّ وَجَلَّ: (وَعَصى‏ آدَمُ رَبَّهُ فَغَوى. ثُمَّ اجْتَباهُ رَبُّهُ فَتابَ عَلَيْهِ وَهَدى)‏ وَقَالَ عَزَّ وَجَلَّ (إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَنُوحاً وَآلَ إِبْراهِيمَ وَآلَ عِمْرانَ عَلَى الْعالَمِينَ).فَقَالَ لَهُ الْمَأْمُونُ: فَمَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ (فَلَمَّا آتاهُما صالِحاً جَعَلا لَهُ شُرَكاءَ فِيما آتاهُما)؟فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ حَوَّاءَ وَلَدَتْ لآِدَمَ خَمْسَمِائَةِ بَطْنٍ فِي كُلِّ بَطْنٍ ذَكَراً وَأُنْثَى وَإِنَّ آدَمَ وَحَوَّاءَ عَاهَدَا اللَّهَ عَزَّ وَجَلَّ وَدَعَوَاهُ وَقَالا (لَئِنْ آتَيْتَنا صالِحاً لَنَكُونَنَّ مِنَ الشَّاكِرِينَ فَلَمَّا آتَاهُمَا صَالِحاً) مِنَ النَّسْلِ خَلْقاً سَوِيّاً بَرِيئاً مِنَ الزَّمَانَةِ وَالْعَاهَةِ كَانَ مَا آتَاهُمَا صِنْفَيْنِ صِنْفاً ذُكْرَاناً وَصِنْفاً إِنَاثاً، فَجَعَلَ الصِّنْفَانِ لِلَّهِ تَعَالَى ذِكْرُهُ شُرَكَاءَ فِيَما آتَاهُمَا وَلَمْ يَشْكُرَاهُ كَشُكْرِ أَبَوَيْهِمَا لَهُ عَزَّ وَجَلَّ. قَالَ اللَّهُ عَزَّ وَجَلَّ: (فَتَعالَى اللَّهُ عَمَّا يُشْرِكُونَ)فَقَالَ الْمَأْمُونُ: أَشْهَدُ أَنَّكَ ابْنُ رَسُولِ اللَّهِ حَقّاً. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ فِي إِبْرَاهِيمَ‏ عَلَيْهِ السَّلامُ: (‏فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأى‏ كَوْكَباً قالَ هذا رَبِّي).فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ إِبْرَاهِيمَ‏ عَلَيْهِ السَّلامُ وَقَعَ إِلَى ثَلاثَةِ أَصْنَافٍ؛ صِنْفٍ يَعْبُدُ الزُّهْرَةَ وَصِنْفٍ يَعْبُدُ الْقَمَرَ وَصِنْفٍ يَعْبُدُ الشَّمْسَ، وَذَلِكَ حِينَ خَرَجَ مِنَ السَّرَبِ الَّذِي أُخْفِيَفِيهِ. فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ فَرَأَى الزُّهْرَةَ فَقَالَ: هَذَا رَبِّي، عَلَى الإِنْكَارِ وَالاسْتِخْبَارِ، فَلَمَّا أَفَلَ الْكَوْكَبُ قالَ: لا أُحِبُّ الآْفِلِينَ، لأنَّ الأُفُولَ مِنْ صِفَاتِ الْحَدَثِ لا مِنْ صِفَاتِ الْقِدَمِ.فَلَمَّا رَأَى الْقَمَرَ بازِغاً قالَ: هذا رَبِّي، عَلَى الإِنْكَارِ وَالاسْتِخْبَارِ، فَلَمَّا أَفَلَ قالَ: لَئِنْ لَمْ يَهْدِنِي رَبِّي لاكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ. يَقُولُ لَوْ لَمْ يَهْدِنِي رَبِّي لَكُنْتُ مِنَ الْقَوْمِ الضَّالِّينَ.فَلَمَّا أَصْبَحَ وَرَأَى الشَّمْسَ بازِغَةً قالَ: هذا رَبِّي، هذا أَكْبَرُ مِنَ الزُّهْرَةِ وَالْقَمَرِ، عَلَى الإِنْكَارِ وَالاسْتِخْبَارِ لا عَلَى الإِخْبَارِ وَالإِقْرَارِ، فَلَمَّا أَفَلَتْ قالَ لِلأَصْنَافِ الثَّلاثَةِ مِنْ عَبَدَةِ الزُّهْرَةِ وَالْقَمَرِ وَالشَّمْسِ: (يا قَوْمِ إِنِّي بَرِي‏ءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّماواتِ وَالأَرْضَ حَنِيفاً وَما أَنَا مِنَ الْمُشْرِكِينَ) وَإِنَّمَا أَرَادَ إِبْرَاهِيمُ بِمَا قَالَ أَنْ يُبَيِّنَ لَهُمْ بُطْلانَ دِينِهِمْ وَيُثْبِتَ عِنْدَهُمْ أَنَّ الْعِبَادَةَ لا تَحِقُّ لِمَا كَانَ بِصِفَةِ الزُّهْرَةِ وَالْقَمَرِ وَالشَّمْسِ وَإِنَّمَا تَحِقُّ الْعِبَادَةُ لِخَالِقِهَا وَخَالِقِ السَّمَاوَاتِ وَالأَرْضِ وَكَانَ مَا احْتَجَّ بِهِ عَلَى قَوْمِهِ بِمَا أَلْهَمَهُ اللَّهُ عَزَّ وَجَلَّ وَآتَاهُ كَمَا قَالَ عَزَّ وَجَلَّ: (وَتِلْكَ حُجَّتُنا آتَيْناها إِبْراهِيمَ عَلى‏ قَوْمِهِ).فَقَالَ الْمَأْمُونُ لِلَّهِ دَرُّكَ يَا بْنَ رَسُولِ اللَّهِ! فَأَخْبِرْنِي عَنْ قَوْلِ إِبْرَاهِيمَ (رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى‏ قالَ أَوَلَمْ تُؤْمِنْ قالَ بَلى‏ وَلكِنْ لِيَطْمَئِنَّ قَلْبِي).قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى كَانَ أَوْحَى إِلَى إِبْرَاهِيمَ‏ عَلَيْهِ السَّلامُ أَنِّي مُتَّخِذٌ مِنْ عِبَادِي خَلِيلاً إِنْ سَأَلَنِي إِحْيَاءَ الْمَوْتَى أَجَبْتُهُ، فَوَقَعَ فِي نَفْسِ إِبْرَاهِيمَ‏ عَلَيْهِ السَّلامُ أَنَّهُ ذَلِكَ الْخَلِيلُ، فَقَالَ: (رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى‏ قالَ أَوَلَمْ تُؤْمِنْ قالَ بَلى‏ وَلكِنْ لِيَطْمَئِنَّ قَلْبِي) عَلَى الْخَلَّةِ (قالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلى‏ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْياً وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ.)فَأَخَذَ إِبْرَاهِيمُ‏ عَلَيْهِ السَّلامُ نَسْراً وَبَطّاً وَطَاوُساً وَدِيكاً، فَقَطَّعَهُنَّ وَخَلَطَهُنَ ثُمَّ جَعَلَ عَلَى كُلِّ جَبَلٍ مِنَ الْجِبَالِ الَّتِي حَوْلَهُ، وَكَانَتْ عَشَرَةً مِنْهُنَّ جُزْءاً، وَجَعَلَ مَنَاقِيرَهُنَّ بَيْنَ أَصَابِعِهِ، ثُمَّ دَعَاهُنَّ بِأَسْمَائِهِنَّ، وَوَضَعَ عِنْدَهُ حَبّاً وَمَاءً، فَتَطَايَرَتْ تِلْكَ الأَجْزَاءُ بَعْضُهَا إِلَى بَعْضٍ حَتَّى اسْتَوَتِ الأَبْدَانُ، وَجَاءَ كُلُّ بَدَنٍ حَتَّى انْضَمَّ إِلَى رَقَبَتِهِ وَرَأْسِهِ، فَخَلَّى إِبْرَاهِيمُ‏ عَلَيْهِ السَّلامُ عَنْ مَنَاقِيرِهِنَّ، فَطِرْنَ ثُمَّ وَقَعْنَ، فَشَرِبْنَ مِنْ ذَلِكَ الْمَاءِ وَالْتَقَطْنَ مِنْ ذَلِكَ الْحَبِّ وَقُلْنَ: يَا نَبِيَّ اللَّهِ، أَحْيَيْتَنَا أَحْيَاكَ اللَّهُ.فَقَالَ إِبْرَاهِيمُ‏ عَلَيْهِ السَّلامُ: بَلِ اللَّهُ يُحْيِي وَيُمِيتُ وَهُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ.قَالَ الْمَأْمُونُ: بَارَكَ اللَّهُ فِيكَ يَا أَبَا الْحَسَنِ. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (فَوَكَزَهُ مُوسى‏ فَقَضى‏ عَلَيْهِ قالَ هذا مِنْ عَمَلِ الشَّيْطانِ).قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ مُوسَى‏ عَلَيْهِ السَّلامُ دَخَلَ مَدِينَةً مِنْ مَدَائِنِ فِرْعَوْنَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا وَذَلِكَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ (فَوَجَدَ فِيها رَجُلَيْنِ يَقْتَتِلانِ هذا مِنْ شِيعَتِهِ وَهذا مِنْ عَدُوِّهِ فَاسْتَغاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ) فَقَضَى مُوسَى‏ عَلَيْهِ السَّلامُ عَلَى الْعَدُوِّ بِحُكْمِ اللَّهِ تَعَالَى ذِكْرُهُ فَوَكَزَهُ فَمَاتَ (قالَ هذا مِنْ عَمَلِ الشَّيْطانِ) يَعْنِي الاقْتِتَالَ الَّذِي كَانَ وَقَعَ بَيْنَ الرَّجُلَيْنِ لا مَا فَعَلَهُ مُوسَى‏ عَلَيْهِ السَّلامُ مِنْ قَتْلِهِ (إِنَّهُ) يَعْنِي الشَّيْطَانَ (عَدُوٌّ مُضِلٌّ مُبِينٌ).قَالَ الْمَأْمُونُ: فَمَا مَعْنَى قَوْلِ مُوسَى (رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي)؟قَالَ: يَقُولُ إِنِّي وَضَعْتُ نَفْسِي غَيْرَ مَوْضِعِهَا بِدُخُولِي هَذِهِ الْمَدِينَةَ فَاغْفِرْ لِي أَيِ اسْتُرْنِي مِنْ أَعْدَائِكَ لِئَلا يَظْفَرُوا بِي فَقَتَلُونِي (فَغَفَرَ لَهُ إِنَّهُ هُوَالْغَفُورُ الرَّحِيمُ) قالَ مُوسَى (رَبِّ بِما أَنْعَمْتَ عَلَيَّ) مِـنَ الْقُوَّةِ حَتَّـى قَتَلْتُ رَجُـلاً بِوَكْزَةٍ (فَلَنْ أَكُونَ ظَهِيراً لِلْمُجْرِمِينَ) بَلْ أُجَاهِدُ فِي سَبِيلِكَبِهَذِهِ الْقُوَّةِ حَتَّى تَرْضَى. فَأَصْبَحَ مُوسَى فِي الْمَدِينَةِ (خائِفاً يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالأَمْسِ يَسْتَصْرِخُهُ) عَلَى آخَرَ قالَ لَهُ مُوسى‏ (إِنَّكَ لَغَوِيٌّ مُبِينٌ) قَاتَلْتَ رَجُلاً بِالأَمْسِ وَتُقَاتِلُ هَذَا الْيَوْمَ، لأؤَدِّبَنَّكَ. وَأَرَادَ أَنْ يَبْطِشَ بِهِ فَلَمَّا أَنْ أَرادَ أَنْ يَبْطِشَ بِالَّذِي هُوَعَدُوٌّ لَهُما وَهُوَمِنْ شِيعَتِهِ (قالَ يا مُوسى‏ أَتُرِيدُ أَنْ تَقْتُلَنِي كَما قَتَلْتَ نَفْساً بِالأَمْسِ إِنْ تُرِيدُ إِلا أَنْ تَكُونَ جَبَّاراً فِي الأَرْضِ وَما تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ).قَالَ الْمَأْمُونُ: جَزَاكَ اللَّهُ خَيْراً يَا أَبَا الْحَسَنِ. فَمَا مَعْنَى قَوْلِ مُوسَى لِفِرْعَوْنَ (فَعَلْتُها إِذاً وَأَنَا مِنَ الضَّالِّينَ)قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ فِرْعَوْنَ قَالَ لِمُوسَى لَمَّا أَتَاهُ (وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلتَ وَأَنتَ مِنَ الكافِرِينَ) بي قالَ مُوسَى (فَعَلْتُها إِذاً وَأَنَا مِنَ الضَّالِّينَ) عَنِ الطَّرِيقِ بِوُقُوعِي إِلَى مَدِينَةٍ مِنْ مَدَائِنِكَ (فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْماً وَجَعَلَنِي مِنَ الْمُرْسَلِينَ) وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ لِنَبِيِّهِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (أَلَمْ يَجِدْكَ يَتِيماً فَآوى‏) يَقُولُ أَلَمْ يَجِدْكَ وَحِيداً فَآوَى إِلَيْكَ النَّاسَ (وَوَجَدَكَ ضَالّاً) يَعْنِي عِنْدَ قَوْمِكَ فَهَدى‏ أَيْ هَدَاهُمْ إِلَى مَعْرِفَتِكَ (وَوَجَدَكَ عائِلاً فَأَغْنى‏) يَقُولُ أَغْنَاكَ بِأَنْ جَعَلَ دُعَاءَكَ مُسْتَجَاباً.قَالَ الْمَأْمُونُ: بَارَكَ اللَّهُ فِيكَ يَا بْنَ رَسُولِ اللَّهِ. فَمَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنْ انظُرْ إِلَى الْجَبَلِ فَإِنْ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ)، كَيْفَ يَجُوزُ أَنْ يَكُونَ كَلِيمُ اللَّهِ مُوسَى بْنُ عِمْرَانَ لا يَعْلَمُ أَنَّ اللَّهَ تَعَالَى ذِكْرُهُ لا تَجُوزُ عَلَيْهِ الرُّؤْيَةُ حَتَّى يَسْأَلَهُ هَذَا السُّؤَالَ؟فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ كَلِيمَ اللَّهِ مُوسَى بْنَ عِمْرَانَ‏ عَلَيْهِ السَّلامُ عَلِمَ أَنَّ اللَّهَ تَعَالَى أَعَزُّ مِنْ أَنْ يُرَى بِالأَبْصَارِ، وَلَكِنَّهُ لَمَّا كَلَّمَهُ اللَّهُ عَزَّ وَجَلَّ وَقَرَّبَهُ نَجِيّاً رَجَعَ إِلَى قَوْمِهِ فَأَخْبَرَهُمْ أَنَّ اللَّهَ عَزَّ وَجَلَّ كَلَّمَهُ وَقَرَّبَهُ وَنَاجَاهُ، فَقَالُوا (لَنْ نُؤْمِنَ لَكَ) حَتَّى نَسْمَعَ كَلامَهُ كَمَا سَمِعْتَ.وَكَانَ الْقَوْمُ سَبْعَمِائَةِ أَلْفِ رَجُلٍ فَاخْتَارَ مِنْهُمْ سَبْعِينَ أَلْفاً ثُمَّ اخْتَارَ مِنْهُمْ سَبْعَةَ آلافٍ ثُمَّ اخْتَارَ مِنْهُمْ سَبْعَمِائَةٍ ثُمَّ اخْتَارَ مِنْهُمْ سَبْعِينَ رَجُلاً لِمِيقَاتِ رَبِّهِ، فَخَرَجَ بِهِمْ إِلَى طُورِ سَيْنَاءَ فَأَقَامَهُمْ فِي سَفْحِ الْجَبَلِ. وَصَعِدَ مُوسَى‏ عَلَيْهِ السَّلامُ إِلَى الطُّورِ وَسَأَلَ اللَّهَ تَبَارَكَ وَتَعَالَى أَنْ يُكَلِّمَهُ وَيُسْمِعَهُمْ كَلامَهُ، فَكَلَّمَهُ اللَّهُ تَعَالَى ذِكْرُهُ وَسَمِعُوا كَلامَهُ مِنْ فَوْقٍ وَأَسْفَلٍ وَيَمِينٍ وَشِمَالٍ وَوَرَاءٍ وَأَمَامٍ، لأنَّ اللَّهَ عَزَّ وَجَلَّ أَحْدَثَهُ فِي الشَّجَرَةِ وَجَعَلَهُ مُنْبَعِثاً مِنْهَا حَتَّى سَمِعُوهُ مِنْ جَمِيعِ الْوُجُوهِ، فَقَالُوا (لَنْ نُؤْمِنَ لَكَ) بِأنَّ هذا الّذي سَمِعناهُ كَلامَ اللَّه (حَتَّى نَرَى اللَّهَ جَهْرَةً) فَلَمَّا قَالُوا هَذَا الْقَوْلَ الْعَظِيمَ وَاسْتَكْبَرُوا وَعَتَوْا، بَعَثَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِمْ صَاعِقَةً فَأَخَذَتْهُمْ بِظُلْمِهِمْ فَمَاتُوا.فَقَالَ مُوسَى: يَا رَبِّ مَا أَقُولُ لِبَنِي إِسْرَائِيلَ إِذَا رَجَعْتُ إِلَيْهِمْ وَقَالُوا إِنَّكَ ذَهَبْتَ بِهِمْ فَقَتَلْتَهُمْ لأنَّكَ لَمْ تَكُنْ صَادِقاً فِيَما ادَّعَيْتَ مِنْ مُنَاجَاةِ اللَّهِ إِيَّاكَ؟فَأَحْيَاهُمُ اللَّهُ وَبَعَثَهُمْ مَعَهُ، فَقَالُوا إِنَّكَ لَوْ سَأَلْتَ اللَّهَ أَنْ يُرِيَكَ تَنْظُرُ إِلَيْهِ لأجَابَكَ وَكُنْتَ تُخْبِرُنَا كَيْفَ هُوَ نَعْرِفُهُ حَقَّ مَعْرِفَتِهِ. فَقَالَ مُوسَى‏ عَلَيْهِ السَّلامُ: يَا قَوْمِ إِنَّ اللَّهَ لا يُرَى بِالأَبْصَارِ، وَلا كَيْفِيَّةَ لَهُ، وَإِنَّمَا يُعْرَفُ بِآيَاتِهِ وَيُعْلَمُ بِأَعْلامِهِ. فَقَالُوا (لَنْ نُؤْمِنَ لَكَ) حَتَّى تَسْأَلَهُ.فَقَـالَ مُـوسَى‏ عَـلَيْهِ السَّلامُ: يَـا رَبِّ، إِنَّـكَ قَدْ سَـمِعْتَ مَقَالَةَ بَنِي إِسْرَائِيلَ، وَأَنْتَ أَعْلَمُبِصَلاحِهِمْ. فَأَوْحَى اللَّهُ جَلَّ جَلالُهُ إِلَيْهِ: يَا مُوسَى سَلْنِي مَا سَأَلُوكَ، فَلَنْ أُؤَاخِذَكَ بِجَهْلِهِمْ. فَعِنْدَ ذَلِكَ قَالَ مُوسَى: (رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قالَ لَنْ تَرانِي وَلكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكانَهُ) وَهُوَ يَهْوِي (فَسَوْفَ تَرانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ) بِآيَةٍ مِنْ آيَاتِهِ (جَعَلَهُ دَكّاً وَخَرَّ مُوسى‏ صَعِقاً فَلَمَّا أَفاقَ قالَ سُبْحانَكَ تُبْتُ إِلَيْكَ)، يَقُولُ رَجَعْتُ إِلَى مَعْرِفَتِي بِكَ عَنْ جَهْلِ قَوْمِي (وَأَنَا أَوَّلُ الْمُؤْمِنِينَ) مِنْهُمْ بِأَنَّكَ لا تُرَى.فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّكَ يَا أَبَا الْحَسَنِ. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِها لَوْ لا أَنْ رَأى‏ بُرْهانَ رَبِّهِ).فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: لَقَدْ هَمَّتْ بِهِ وَلَوْ لا أَنْ رَأَى بُرْهَانَ رَبِّهِ لَهَمَّ بِهَا كَمَا هَمَّتْ، لَكِنَّهُ كَانَ مَعْصُوماً وَالْمَعْصُومُ لا يَهُمُّ بِذَنْبٍ وَلا يَأْتِيهِ.وَلَقَدْ حَدَّثَنِي أَبِي عَن أَبِيهِ الصَّادِقِ‏ عَلَيْهِ السَّلامُ أَنَّهُ قَالَ هَمَّتْ بِأَنْ تَفْعَلَ وَهَمَّ بِأَنْ لا يَفْعَلَ.فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّكَ يَا أَبَا الْحَسَنِ. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ)؟قَالَ الرِّضَا عَلَيْهِ السَّلامُ: ذَاكَ يُونُسُ بْنُ مَتَّى‏ عَلَيْهِ السَّلامُ؛ ذَهَبَ مُغاضِباً لِقَوْمِهِ فَظَنَّ بِمَعْنَى اسْتَيْقَنَ أَنْ لَنْ نَقْدِرَ عَلَيْهِ: أَنْ لَنْ نُضَيِّقَ عَلَيْهِ رِزْقَهُ. وَمِنْهُ قَوْلُ اللَّهِ عَزَّ وَجَلَّ (وَأَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ) أَيْ ضَيَّقَ وَقَتَرَ (فَنادى‏ فِي الظُّلُماتِ) ظُلْمَةِ اللَّيْلِ وَظُلْمَةِ الْبَحْرِ وَظُلْمَةِبَطْنِ الْحُوتِ (أَنْ لا إِلهَ إِلا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ) بِتَرْكِي مِثْلَ هَذِهِ الْعِبَادَةِ الَّتِي قَدْ فَرَّغْتَنِي لَهَا فِي بَطْنِ الْحُوتِ، فَاسْتَجَابَ اللَّهُ لَهُ وَقَالَ عَزَّ وَجَلَّ (فَلَوْ لا أَنَّهُ كانَ مِنَ الْمُسَبِّحِينَ لَلَبِثَ فِي بَطْنِهِ إِلى‏ يَوْمِ يُبْعَثُونَ).فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّكَ يَا أَبَا الْحَسَنِ. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جاءَهُمْ نَصْرُنا).قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَقُولُ عَزَّ وَجَلَّ (حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ) مِنْ قَوْمِهِمْ وَظَنَّ قَوْمُهُمْ أَنَّ الرُّسُلَ قَدْ كُذِبُوا جَاءَ الرُّسُلَ نَصْرُنَا.فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّكَ يَا أَبَا الْحَسَنِ. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (لِيَغْفِرَ لَكَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَما تَأَخَّرَ).قَالَ الرِّضَا عَلَيْهِ السَّلامُ: لَمْ يَكُنْ أَحَدٌ عِنْدَ مُشْرِكِي أَهْلِ مَكَّةَ أَعْظَمَ ذَنْباً مِنْ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، لأنَّهُمْ كَانُوا يَعْبُدُونَ مِنْ دُونِ اللَّهِ ثَلاثَمِِائَةٍ وَسِتِّينَ صَنَماً، فَلَمَّا جَاءَهُمْ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِالدَّعْوَةِ إِلَى كَلِمَةِ الإِخْلاصِ كَبُرَ ذَلِكَ عَلَيْهِمْ وَعَظُمَ، وَقَالُوا (أَجَعَلَ الآْلِهَةَ إِلهاً واحِداً إِنَّ هذا لَشَيْ‏ءٌ عُجابٌ وَانْطَلَقَ الْمَلأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلى‏ آلِهَتِكُمْ إِنَّ هذا لَشَيْ‏ءٌ يُرادُ ما سَمِعْنا بِهذا فِي الْمِلَّةِ الآْخِرَةِ إِنْ هذا إِلا اخْتِلاقٌ).فَلَمَّا فَتَحَ اللَّهُ عَزَّ وَجَلَّ عَلَى نَبِيِّهِ مَكَّةَ قَالَ لَهُ يَا مُحَمَّدُ (إِنَّا فَتَحْنا لَكَ) مَكَّةَ (فَتْحاً مُبِيناً لِيَغْفِرَلَكَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَما تَأَخَّرَ) عِنْدَ مُشْرِكِي أَهْلِ مَكَّةَ بِدُعَائِكَ إِلَى تَوْحِيدِ اللَّهِ فِيَما تَقَدَّمَ وَمَا تَأَخَّرَ لأنَّ مُشْرِكِي مَكَّةَ أَسْلَمَ بَعْضُهُمْ وَخَرَجَ بَعْضُهُمْ عَنْ مَكَّةَ، وَمَنْ بَقِيَ مِنْهُمْ لَمْ يَقْدِرْ عَلَى إِنْكَارِ التَّوْحِيدِ عَلَيْهِ إِذَا دَعَا النَّاسَ إِلَيْهِ، فَصَارَ ذَنْبُهُ عِنْدَهُمْ فِي ذَلِكَ مَغْفُوراً بِظُهُورِهِ عَلَيْهِمْ.فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّكَ يَا أَبَا الْحَسَنِ. فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ).قَالَ الرِّضَا عَلَيْهِ السَّلامُ: هَذَا مِمَّا نَزَلَ (إِيَّاكِ أَعْنِي وَاسْمَعِي يَا جَارَةِ) خَاطَبَ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ نَبِيَّهُ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَأَرَادَ بِهِ أُمَّتَهُ فَكَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ (لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخاسِرِينَ) وَقَوْلُهُ عَزَّ وَجَلَّ (وَلَوْ لا أَنْ ثَبَّتْناكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلاً).قَالَ: صَدَقْتَ يَا بْنَ رَسُولِ اللَّهِ، فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ).قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَصَدَ دَارَ زَيْدِ بْنِ حَارِثَةَ بْنِ شَرَاجِيلَ الْكَلْبِيِّ فِي أَمْرٍ أَرَادَهُ، فَرَأَى امْرَأَتَهُ تَغْتَسِلُ، فَقَالَ لَهَا: سُبْحَانَ الَّذِي خَلَقَكِ، وَإِنَّمَا أَرَادَ بِذَلِكَ تَنْزِيهَ اللَّهِ تَبَارَكَ وَتَعَالَى عَنْ قَوْلِ مَنْ زَعَمَ أَنَّ الْمَلائِكَةَ بَنَاتُ اللَّهِ. فَقَالَ اللَّهُ عَزَّ وَجَلَّ (أَفَأَصْفاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلائِكَةِ إِناثاً إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيماً). فَقَالَ النَّبِيُ‏ صَلَّىاللهُ عَلَيْهِ وَآلِهِ لَمَّا رَآهَا تَغْتَسِلُ: سُبْحَانَ الَّذِي خَلَقَكِ أَنْ يَتَّخِذْ وَلَداً يَحْتَاجُ إِلَى هَذَا التَّطْهِيرِ وَالاغْتِسَالِ.فَلَمَّا عَادَ زَيْدٌ إِلَى مَنْزِلِهِ أَخْبَرَتْهُ امْرَأَتُهُ بِمَجِي‏ءِ رَسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ وَقَوْلِهِ لَهَا (سُبْحَانَ الَّذِي خَلَقَكِ)، فَلَمْ يَعْلَمْ زَيْدٌ مَا أَرَادَ بِذَلِكَ وَظَنَّ أَنَّهُ قَالَ ذَلِكَ لِمَا أَعْجَبَهُ مِنْ حُسْنِهَا، فَجَاءَ إِلَى النَّبِيِ‏فَقَالَ لَهُ: يَا رَسُولَ اللَّهِ، إِنَّ امْرَأَتِي فِي خُلُقِهَا سُوءٌ وَإِنِّي أُرِيدُ طَلاقَهَا. فَقَالَ لَهُ النَّبِيُ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ) وَقَدْ كَانَ اللَّهُ عَزَّ وَجَلَّ عَرَّفَهُ عَدَدَ أَزْوَاجِهِ وَأَنَّ تِلْكَ الْمَرْأَةَ مِنْهُنَّ، فَأَخْفَى ذَلِكَ فِي نَفْسِهِ وَلَمْ يُبْدِهِ لِزَيْدٍ وَخَشِيَ النَّاسَ أَنْ يَقُولُوا إِنَّ مُحَمَّداً يَقُولُ لِمَوْلاهُ إِنَّ امْرَأَتَكَ سَتَكُونُ لِي زَوْجَةً فَيَعِيبُونَهُ بِذَلِكَ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ وَ(إِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ) يَعْنِي بِالإِسْلامِ (وَأَنْعَمْتَ عَلَيْهِ) يَعْنِي بِالْعِتْقِ (أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ).ثُمَّ إِنَّ زَيْدَ بْنَ حَارِثَةَ طَلَّقَهَا وَاعْتَدَّتْ مِنْهُ، فَزَوَّجَهَا اللَّهُ عَزَّ وَجَلَّ مِنْ نَبِيِّهِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَأَنْزَلَ بِذَلِكَ قُرْآناً فَقَالَ عَزَّ وَجَلَّ: (فَلَمَّا قَضى‏ زَيْدٌ مِنْها وَطَراً زَوَّجْناكَها لِكَيْ لا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْواجِ أَدْعِيائِهِمْ إِذا قَضَوْا مِنْهُنَّ وَطَراً وَكانَ أَمْرُ اللَّهِ مَفْعُولاً). ثُمَّ عَلِمَ عَزَّ وَجَلَّ أَنْ الْمُنَافِقِينَ سَيَعِيبُونَهُ بِتَزْوِيجِهَا فَأَنْزَلَ (ما كانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيما فَرَضَ اللَّهُ لَهُ).فَقَالَ الْمَأْمُونُ: لَقَدْ شَفَيْتَ صَدْرِي يَا بْنَ رَسُولِ اللَّهِ، وَأَوْضَحْتَ لِي مَا كَانَ مُلْتَبِساً عَلَيَّ، فَجَزَاكَ اللَّهُ عَنْ أَنْبِيَائِهِ وَعَنِ الإِسْلامِ خَيْراً.قَالَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ الْجَهْمِ: فَقَامَ الْمَأْمُونُ إِلَى الصَّلاةِ وَأَخَذَ بِيَدِ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ، وَكَانَ حَاضِرَ الَْمجْلِسِ، وَتَبِعْتُهُمَا. فَقَالَ لَهُ الْمَأْمُونُ: كَيْفَ رَأَيْتَ ابْنَ أَخِيكَ؟فَقَالَ: عَالِمٌ، وَلَمْ نَرَهُ يَخْتَلِفُ إِلَى أَحَدٍ مِنْ أَهْلِ الْعِلْمِ.فَقَالَ الْمَأْمُونُ: إِنَّ ابْنَ أَخِيكَ مِنْ أَهْلِ بَيْتِ النَّبِيِّ الَّذِينَ قَالَ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِيهِمْ: أَلاَ إِنَّ أَبْرَارَ عِتْرَتِي وَأَطَايِبَ أُرُومَتِي أَحْلَمُ النَّاسِ صِغَاراً وَأَعْلَمُ النَّاسِ كِبَاراً، لا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ، لا يُخْرِجُونَكُمْ مِنْ بَابِ هُدًى وَلا يُدْخِلُونَكُمْ فِي بَابِ ضَلالٍ.وَانْصَرَفَ الرِّضَا عَلَيْهِ السَّلامُ إِلَى مَنْزِلِهِ، فَلَمَّا كَانَ مِنَ الْغَدِ غَدَوْتُ عَلَيْهِ وَأَعْلَمْتُهُ مَا كَانَ مِنْ قَوْلِ الْمَأْمُونِ وَجَوَابِ عَمِّهِ مُحَمَّدِ بْنِ جَعْفَرٍ لَهُ. فَضَحِكَ‏ عَلَيْهِ السَّلامُ ثُمَّ قَالَ: يَا بْنَ الْجَهْمِ، لا يَغُرَّنَّكَ مَا سَمِعْتَهُ مِنْهُ فَإِنَّهُ سَيَغْتَالُنِي، وَاللَّهُ يَنْتَقِمُ لِي مِنْهُ.قالَ مُصَنِّفُ هذا الْكِتاب: هذا الْحَدِيثُ غَريبٌ مِن طَرِيق عَلِىِّ بْنِ مُحَمَّدِ بْنِ الجَهْمِ مَعَ نَصبِه وَبُغضِهِ وَعَداوَتِهِ لأهْلِ البِيْت‏ عَلَيْهِمُ السَّلاَمُ.

15-1 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Hamdan ibn Soleiman al-Neishaboori, on the authority of Ali ibn Muhammad ibn Al-Jahm that he entered a session held by Al-Ma’mun. Ali ibn Musa Al-Ridha (s) was also there. Al-Ma’mun asked him, “O Son of the Prophet! Don’t you say that the Prophets (s) are innocent?”Imam Al-Ridha (s) replied, “Yes.”Al-Ma’mun asked, “Then what is meant by the following Quranic verse, ‘... Thus did Adam disobey his Lord, and allow himself to be seduced.’ “Imam Al-Ridha (s) said, “The Almighty God told Adam, ‘Dwell thou and thy wife in the Garden. And eat of the beautiful things therein as (where and when) ye will, but approach not this tree.’ He pointed to the wheat tree. God added, ‘Or ye run into harm and transgression.’ God did not tell them, ‘Do not eat of this tree and other trees of the same type.’The two of them did not approach that tree, nor did they eat from it. However, after being tempted by Satan they ate from another tree. Satan told them, ‘... Your Lord only forbade you this tree, lest you should become angels or such beings as live forever.’ Satan swore to them that he was their sincere advisor. Adam and Eve had never seen anyone falsely swear to God before. ‘So by deceit he brought about their fall...’ Thus trusting his oath they ate from the tree. This happened before Adam’s Prophethood. It was not a major sin to make him deserve to enter the Fire. But it was a minor sin which God forgives. Such sins are also permitted for the Prophets before their appointment. Once God appointed Muhammad (s) to Prophethood, he became innocent and did not commit any minor or major sins. God says, ‘... Thus did Adam disobey his Lord, and allowed himself to be seduced. But his Lord chose him (for His Grace): He turned to him, and gave him guidance.’ God also says, ‘God did choose Adam and Noah, the family of Abraham, and the family of Imran above all people.’”Al-Ma’mun asked, “What is then meant by the saying of the Almighty God, ‘But when He giveth them a goodly child, they ascribe to others a share in the gift they have received...’”Then Imam Al-Ridha (s) said, “Then Eve delivered five hundred times for Adam - each time a boy and a girl. Adam (s) and Eve made a covenant with the Almighty God that they would be grateful if God gave them a healthy child. ‘... If Thou givest us a goodly child, we vow we shall (ever) be grateful.’ But when God granted them a healthy generation lacking any illnesses, that generation set up others that God had given them as partners to God. They did not thank God the Almighty as their parents had. The Almighty God said, ‘... But God is Exalted High above the partners they ascribe to Him.’” Then Al-Ma’mun said, “I testify that you are truly the son of God’s Prophet. Then tell me about the meaning of the Almighty God’s words about Abraham (s), ‘When the night covered him over, he saw a star. He said, ’This is my Lord’...’” Then Imam Al-Ridha (s) said, “In fact, Abraham (s) had to deal with three groups (of people). One group worshipped Venus (a planet). Another group worshipped the moon, and the third group worshipped the sun. This happened when he left his underground hiding - the place that‘When the night covered him over, he saw a star. He asked, ‘Is this my Lord?’ He saw Venus. He asked ‘Is this my Lord?’ in the form of questioning and denying. ‘But when it set, he said, ‘I love not those that set.’’ He said this since setting is one of the characteristics of the created, not one of the characteristics of the Eternal. ‘When he saw the moon rising in splendour, he said, ’This is my Lord.’’ He asked ‘Is this my Lord?’ in the form of questioning and denying. ‘But when the moon set, he said, ‘Unless my Lord guide me, I shall surely be among those who go astray.’’ He meant that he would have gone astray, if his Lord had not guided him. On the next morning, ‘When he saw the sun rising in splendour, he said (in a questioning and denying manner,) ‘This is my Lord. This is the greatest (of all). But when the sun set’ , he faced the three groups of people and said, ‘O my people! I am indeed free from your (guilt) of setting partners for God. For me I have set my face, firmly and truly, towards Him Who created the heavens and the Earth, and never shall I set partners for God.’ Abraham (s) said this to clarify for them the wrongness of their beliefs. He wanted to prove to them that it is not right to worship things like Venus, the moon or the sun, but their (Venus, the moon and the sun) Creator - the Creator of the heavens and the Earth deserves to be worshipped. The reasons which he presented to his people were God the Almighty’s revelations. God had revealed them to Abraham (s) as the Almighty God says, ‘That was the reasoning about us, which We gave to Abraham (to use) against his people.’’ Then Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what Abraham said, ‘... ‘My Lord! Show me how Thou givest life to the dead.’ He said, ‘Dost thou not then believe?’ He said, ‘Yea! But to satisfy my own understanding.’’”Imam Al-Ridha (s) replied, “The Almighty God revealed to Abraham, ‘I will choose a friend for Me from among My servants such that I will even revive the dead for him if he asks Me to do so.’ Then Abraham (s) thought that he was that friend. Thus he said, ‘My Lord! Show me how Thou givest life to the dead?’ He said, ‘Dost thou not then believe?’ He said, ’Yea! But to satisfy my own understanding.’ Here Abraham (s) meant that he wanted to satisfy himself as to his being God’s friend. Then God said, ‘Take four birds. Tame them to turn to thee. Put a portion of them on every hill and call out to them. They will come to thee (flying) with speed. Then know that God is Exalted in Power, Wise.’ Then Abraham (s) took an eagle, a peacock, a duck and a rooster. He chopped them into pieces and mixed them up. He then placed a part of their mixed flesh on top of (each of) the ten hills around there. He held each bird’s beak in his hand. He placed some seeds and water near himself and called out to them. The various parts of each bird started to fly towards each other and formed a perfect body. Each body went towards its own head and joined it to become a live bird. Then Abraham (s) let their beaks go. The birds flew and then landed. They drank the water and ate some seeds and said, ‘O Prophet of God! You have revived us. May God revive you.’ Abraham (s) said, ‘It is God who revives and takes away life. He has power over all things.’”Then Al-Ma’mun said, “Excellent! O Abul Hassan! Then tell me about the Almighty God’s saying, ‘... And Moses struck him with his fist and made an end of him. He said, This is a work of Evil (Satan).’“Imam Al-Ridha (s) said, “Moses entered one of the towns of Pharaoh without them knowing about his coming there. This happened between the evening and the night. ‘... And he found there two men fighting, one of his own religion appealed to him against his foe.’ Then according to the decree of God, Moses (s) ruled against the enemy and hit him with his fist causing the foe to die. Then Moses said, ‘This is the work of Satan.’ He was referring to the fighting between the two men. He was not referring to the killing of that man. That is, ‘... For he is an enemy that manifestly misleads!’ “ Then Al-Ma’mun asked, “Then what do the following words of Moses (s) mean?, ‘O My Lord! I have indeed wronged my soul!’” Then the Imam (s) said, “He meant by entering that town that he had placed himself in a condition which he should not have. Then when he said ‘Faghfirly he meant hide me from my enemies so that they do not find me and kill me. (‘Faghfirly’ in the Quranic verse (‘So (God) forgave him for He is the Oft-Forgiving, Most Merciful.’ ) has been translated by Yusuf Ali as “then forgive me.” The real meaning of ‘Ghufran in Arabic is hiding. It seems that it must have been that he said ‘Aqfirny.) Then Moses (s) said, ‘O My Lord! For that Thou hath bestowed Thy Grace on me ...’ with a power such that I can kill a man with a blow of my fist, ‘never shall I be a help to those who sin!’ But I will strive in your way with this power so as to please You. ‘So he saw themorning...’ and Moses (s) was in the town, ‘looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him, ‘Thou art truly, it is clear a quarrelsome fellow.’’ You were fighting with a man yesterday and you are fighting with someone else today. I will discipline you. He decided to hit him. ‘Then, when he decided to lay hold of the man who was an enemy to both of them, that man’ - the one who was his follower - said, ‘O Moses! Is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land, and not to be one who sets things right! ’”Al-Ma’mun said, “O Abul Hassan! May God grant you good through His Prophets. What is the meaning of what Moses told Pharaoh, ‘I did it then, when I was in error. ’” Imam Al-Ridha (s) said, “When Moses (s) returned to Pharaoh, Pharaoh told him, ‘And thou didst a deed of thine which (thou knowest) thou didst, and thou art an ungrateful (wretch)! ’ However, Moses (s) replied to Pharaoh, ‘That happened when I feared you and fled. However, my Lord granted me Wisdom and appointed me as one of His Messengers.’”Al-Ridha added, “(One can cite similar instances. For example) When the Honorable the Exalted God asked his Prophet Muhammad (s), ‘Did He not find thee an orphan and give thee shelter (and care)?’ it means, ‘Did not God find you alone and guide the people towards you?’ Moreover, ‘And He found thee wandering…’ means you were lost while being near your own tribe. Also ‘…and He gave thee guidance’ means He guided them towards recognizing you. ‘And He found thee in need, and made thee independent’ means He fulfilled your prayers, thus He made you independent.”Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘When Moses came to the place appointed by Us, and his Lord addressed him, he said, ‘O my Lord! show (Thyself) to me, that I may look upon thee.’’ How could it be the case that Moses, the son of Imran (s), who is the interlocutor of God did not know that the Blessed the Sublime God is not visible and ask such a question?”Al-Ridha (s) said, “The fact is that Moses, the son of Imran (s), who is the interlocutor of God knows that the Sublime God is more majestic than to be seen by the human eyes. The Honorable the Exalted God spoke to him (s), ‘and made him draw near to Himself for mystic (converse).’ However, when Moses (s) returned to his people and informed them that the Honorable the Exalted God had spoken to him, ‘and made him draw near to Himself for mystic (converse)’, they told him, ‘…We shall never believe in thee…’ until we hear His Words just as you did. There were seven-hundred thousand people in his nation. Moses (s) chose seventy-thousand of them. He then chose seven-thousand people from this seventy-thousand chosen ones. Finally, Moses (s) chose seventy of them to take along with him to meet His Lord. He went to Mount Sinai with them. He made them stay at the foot of the mountain. Moses climbed the mountain and asked the Sublime God to speak to him and make them hear His Words. Then the Sublime God spoke to him, and they heard His Words from the top, the bottom, the left, the right, from the back, and from the front. That was because the Honorable the Exalted God created His Words in the Tree and made the sound come out of the Tree to the extent that they heard it from all directions. ‘…We shall never believe in thee…’ that what we heard are God’s words ‘until we see Allah manifestly…’ When they said this haughty statement and became arrogant and tyrannical, God sent down upon them a thunderbolt which overtook them because of their transgression. They died. Then Moses (s) said, ‘O My Lord! How shall I answer the Children of Israel when I return to them and they say, ‘You took them along and killed them, for you were not truthful when you claimed that the Honorable the Exalted God had invited you to Himself for mystic (converse).’’ Then God brought them back to life and sent them along with Moses. They said, ‘If you ask God to let you see him, He will fulfill your request. Then you can tell us how He looks so that we get to know him well.’ Moses (s) said, ‘O my people! The Sublime God cannot be perceived by the eyes. He has no quality (of being). Rather, He is recognized through His signs and is known through symbols. ‘When Moses came to the place appointed by Us, and his Lord addressed him, He said, ‘O my Lord! show (Thyself) to me, that I may look upon thee.’ Allah said, ‘By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me.’’ However, they said, ‘…We shall never believe in thee…’ until you ask Him. Then Moses (s) said, ‘O Lord!You heard what the Children of Israel say. You know best what is good for them.’ Then God - the Exalted the Magnificent - revealed to him, ‘O Moses! Ask Me what they have asked you, for I will not hold you responsible for their ignorance. It was then that Moses (s) said, ‘…O my Lord! show (Thyself) to me, that I may look upon thee.’ Allah said, ‘By no means canst thou see Me (direct); But look upon the mount; if it abide in its place,’ (Moses (s) had by then climbed down the mountain), ‘then shalt thou see Me.’ Using one of His many Signs, ‘when his Lord manifested His Glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said, ‘Glory be to Thee! to Thee I turn in repentance…’ Moses (s) meant ‘I will return from my state of ignorance of my people to the state of Your recognition, and I am the first to believe’ that You cannot be seen.”Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord…’ “ Al-Ridha (s) said, “She tried to seduce Joseph (s). Were it not that he had seen the manifest evidence of his Lord, he would have done to her just as what she had done to him. However, Joseph (s) was Immaculate, and the Immaculate neither commit sins nor think of committing them. Indeed my father As-Sadiq (s) told me that she intended to do it, but he decided not to.”Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘And remember Thun-nun, when he departed in wrath: He imagined that We had no power over him!…’ Al-Ridha (s) said, “This refers to Yunus ibn Matta (Jonah). He departed from his nation in anger. “He imagined,” means “he was sure”, and ‘He imagined that We had no power over him!…’ means “We would not restrict his daily sustenance”. There is a similar meaning in what the Honorable the Exalted God said in the following verse, ‘But when He trieth him, restricting his subsistence for him…’ So he called out among the shadows, namely the shadows of the sea and of the stomach of the whale. There is no god but You! Glory belongs to You; I was indeed wrong in my leaving this worship by which You have given me free timein the stomach of the whale. So Allah answered him, and He, the Great and Almighty, said, ‘But had it not been that he was of those who glorify (Us), he would certainly have tarried in its stomach to the day when they are raised. 2’‘…But he cried through the depths of darkness’ . That is he called out among the shadows, namely the shadows of the sea and of the whale’s stomach, that There is no god but Thou: glory be to Thee: I was indeed wrong!’ for abandoning such acts of worship whose means of performing You have provided for me here in the stomach of the whale. Then God accepted his prayers and the Honorable the Exalted God said, ‘Had it not been that he (repented and) glorified Allah, he would certainly have remained inside the fish till the Day of Resurrection.’ Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘(Respite will be granted) until, when the apostles give up hope (of their people) and (come to) think that they were treated as liars, there reaches them Our help…’”Al-Ridha (s) said that the Honorable the Exalted God said, “Our help will come when the apostles give up hope (of their people)... and the people consider the Prophets to be liars...”Al-Ma’mun said, ‘O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘That Allah may forgive thee thy faults of the past and those to follow…’” Al-Ridha (s) said, “In the eyes of the Meccan atheists, no one was more sinful than God’s Prophet (s) , since they used to worship three-hundred and sixty idols before the Prophet’s appointment to the Prophethood when Muhammad (s) began to invite them to say, ‘There is no god but God.’ This was hard for them to bear and they said, ‘Has he made the gods (all) into one Allah? Truly this is a wonderful thing! And the leader among them went away (impatiently), (saying), ‘Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)! We never heard (the like) of this among the people of these latter days: this is nothing but a made-up tale!’” But when the Honorable the Exalted God conquered Mecca for His Prophet (s), God told him (s), ‘O Muhammad! Verily We have granted thee amanifest Victory that Allah may forgive thee thy faults of the past and those to follow; fulfill His favour to thee; and guide thee on the Straight Way.’ That was the same thing that was considered to be a sin (saying There is no god but God) by the Meccans before, and even then. Only some of the atheists in Mecca accepted Islam while others left Mecca. Those who remained in Mecca were not able to object to the Prophet of God (s) about the principle of Unity when he (s) invited the people to declare the Unity of God, since once the Prophet (s) overcame the atheists by conquering Mecca what they previously considered to be a sin (saying There is no god but God) was longer considered to be a sin.Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘Allah give thee grace! Why didst thou grant them until…’” Al-Ridha (s) said, ‘This is a case of addressing someone in speaking while actually intending to have someone else hear what you are saying. In this verse, God seems to be addressing His Prophet (s), but the real intention is for the nation of Islam to hear. That is similar to the following two verses in which the Sublime God says, ‘…If thou wert to join (gods with Allah, truly fruitless will be thy work (in life), and thou wilt surely be in the ranks of those who lose (all spiritual good).’ and what the Honorable the Exalted (God) said, ‘And had We not given thee strength, thou wouldst nearly have inclined to them a little.’” Al-Ma’mun said, “O son of the Prophet of God! You are right. Please tell me what is meant by what the Honorable the Exalted God said, ‘Behold! Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’ But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah…’” Al-Ridha (s) said, “God’s Prophet (s) went to the house of Zayd ibn Haritha ibn Sharahïl al-Kalbi for some reason. He saw his wife making ablutions and told her, ‘Glory belongs to Him who has created you!’ By that he meant to make it clear that the claim of those who think that the angels are the daughters of God does not apply to the Creator, the Honorable the Exalted. The Honorable the Exalted God said, ‘Has then your Lord (O Pagans!) preferred for you sons, and taken for Himselfdaughters among the angels? Truly ye utter a most dreadful saying!’ God’s Prophet (s) had seen her making ablutions and told her, ‘Glory belongs to Him who has created you!’ Muhammad (s) meant that God is not one to have children who are in need of purification as she was. When Zayd came home, she told him about the Prophet (s) coming there and saying to her ’Glory belongs to Him who created you.’” Zayd did not understand what the Prophet (s) meant by that. He thought that the Prophet (s) had said that because he (s) admired her beauty. So he went to the Prophet (s) and told him (s), ‘O Prophet of God! My wife has a bad temper, and I want to divorce her.’ Then the Prophet (s) told him, ‘…Retain thou (in wedlock) thy wife, and fear Allah…’ The Honorable the Exalted God had already informed Muhammad (s) about the number of his wives, and that this woman was to be one of them. The Prophet (s) kept this to himself and did not say anything to Zayd fearing that the people might say that Muhammad orders the slave which he himself has freed, ‘your wife will be mine!’, and thus blame the Prophet (s). Thus the Honorable the Exalted God revealed, ‘Behold! Thou didst say to one who had received the grace of Allah…’ that means by Islam, ‘and thy favour’ that means by freeing him, ‘…Retain thou (in wedlock) thy wife, and fear Allah.’ But thou (Muhammad) didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah...’ Then Zayd ibn Ha’ritha divorced her and she completed her waiting period. Then the Honorable the Exalted God married her off to His Prophet Muhammad (s), and revealed (the following verse in) the Qur’an in this regard. The Honorable the Exalted (God) said, ‘…Then when Zayd had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah’s command must be fulfilled.’ The Honorable the Exalted God knew that the hypocrites would criticize the Prophet for marrying her, so the Sublime God revealed, ‘There can be no difficulty to the Prophet in what Allah has indicated to him as a duty...’ Al-Ma’mun said, “O son of the Messenger of God! You have calmed me down and clarified what I had doubts about. May God reward you well on behalf of His Prophets and Islam.’Ali ibn Muhammad ibn Al-Jahm added, “Then Al-Ma’mun stood for the prayer. He took Muhammad ibn Ja’far ibn Muhammad’s hand who was also present in that meeting, and took him out along with him. Al-Ma’mun asked him, ‘How did you find your nephew?’ Muhammad (ibn Ja’far ibn Muhammad) said, ‘He is a scholar. I have never seen him associate with any of the men of knowledge before.’”Al-Ma’mun said, “Surely, your nephew is from among the Household of the Prophet (s) about whom the Prophet (s) has said, ‘Verily, the pious ones of my family and the good ones of my offspring are the most forbearing of the people when they are young and the most knowledgeable of the people when they are old; therefore, do not teach them, for they are more learned than you are. They do not bring you out of guidance; nor do they make you enter a door to loss.’”Then Al-Ridha (s) went home. The following morning I went to his house and told him (s) about what Al-Ma’mun had said and the answers of his uncle Muhammad ibn Ja’far. Then Al-Ridha (s) smiled and said, “O Obn Al-Jahm! Do not be fooled by what you heard. Al-Ma’mun will kill me, and the Sublime God will take my revenge against him.”The author of this book (Sheikh Sadooq) said, This is a strange tradition narrated on the authority of Ali ibn Muhammad ibn Al-Jahm due to his being one of the Nasibites , and his hatred and animosity with the Members of the Holy Household (s).

1 - حَدَّثَنا أَحْمَدِ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيّ قالَ: حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِم، عَن أَبيهِ قالَ: حَدَّثَنا أَبُو الصَّلْتِ عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ قـالَ: حَدَّثَنـا عَلِىِّ بْنِ مُوسَـىالرِّضا عَلَيْهِ السَّلامُ، عَن أَبِيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ عَنْ أَبيهِ جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ، عَن أَبيهِ مُحَمَّدِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ قالَ: أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ‏ عَلَيْهِ السَّلامُ قَبْلَ مَقْتَلِهِ بِثَلاثَةِ أَيَّامٍ رَجُلٌ مِنْ أَشْرَافِ تَمِيمٍ يُقَالُ لَهُ عَمْرٌو فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ أَصْحَابِ الرَّسِّ فِي أَيِّ عَصْرٍ كَانُوا وَأَيْنَ كَانَتْ مَنَازِلُهُمْ وَمَنْ كَانَ مَلِكَهُمْ وَهَلْ بَعَثَ اللَّهُ عَزَّ وَجَلَّ إِلَيْهِمْ رَسُولاً أَمْ لا وَبِمَا ذَا أُهْلِكُوا فَإِنِّي أَجِدُ فِي كِتَابِ اللَّهِ ذِكْرَهُمْ وَلا أَجِدُ خَبَرَهُمْ فَقَالَ لَهُ عَلِيٌ‏ عَلَيْهِ السَّلامُ لَقَدْ سَأَلْتَ عَنْ حَدِيثٍ مَا سَأَلَنِي عَنْهُ أَحَدٌ قَبْلَكَ وَلا يُحَدِّثُكَ بِهِ أَحَدٌ بَعْدِي إِلا عَنِّي وَمَا فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ آيَةٌ إِلا وَأَنَا أَعْرِفُ تَفْسِيرَهَا وَفِي أَيِّ مَكَانٍ نَزَلَتْ مِنْ سَهْلٍ أَوْ جَبَلٍ وَفِي أَيِّ وَقْتٍ نَزَلَتْ مِنْ لَيْلٍ أَوْ نَهَارٍ وَإِنَّ هَاهُنَا لَعِلْماً جَمّاً وَأَشَارَ إِلَى صَدْرِهِ وَلَكِنَّ طُلابَهُ يَسِيرٌ وَعَنْ قَلِيلٍ يَنْدَمُونَ لَوْ فَقَدُونِي قَالَ كَانَ مِنْ قِصَّتِهِمْ يَا أَخَا تَمِيمٍ أَنَّهُمْ كَانُوا قَوْماً يَعْبُدُونَ شَجَرَةَ صَنَوْبَرٍ يُقَالُ لَهَا شَاهْ دَرَخْتْ كَانَ يَافِثُ بْنُ نُوحٍ غَرَسَهَا عَلَى شَفِيرِ عَيْنٍ يُقَالُ لَهَا رُوشَابُ كَانَتْ أُنْبِطَتْ لِنُوحٍ‏ عَلَيْهِ السَّلامُ بَعْدَ الطُّوفَانِ وَإِنَّمَا سُمُّوا أَصْحَابَ الرَّسِّ لانَّهُمْ رَسُّوا نَبِيَّهُمْ فِي الأَرْضِ وَذَلِكَ بَعْدَ سُلَيَْمانَ بْنِ دَاوُدَ عَلَيْهِ السَّلامُ وَكَانَتْ لَهُمْ اثْنَتَا عَشْرَةَ قَرْيَةً عَلَى شَاطِئِ نَهَرٍ يُقَالُ لَهُ الرَّسُّ مِنْ بِلادِ الْمَشْرِقِ وَبِهِمْ سُمِّيَ ذَلِكَ النَّهَرُ وَلَمْ يَكُنْ يَوْمَئِذٍ فِي الأَرْضِ نَهَرٌ أَغْزَرُ مِنْهُ وَلا أَعْذَبُ مِنْهُ وَلا قُرًى أَكْثَرُ وَلا أَعْمَرُ مِنْهَا تُسَمَّى إِحْدَاهُنَّ أَبَانَ وَالثَّانِيَةُ آذَرَ وَالثَّالِثَةُ دَيْ وَالرَّابِعَةُ بَهْمَنَ وَالْخَامِسَةُ إِسْفَنْدَارَ وَالسَّادِسَةُ فَرْوَرْدِينَ وَالسَّابِعَةُ أُرْدِيبِهِشْتَ وَالثَّامِنَةُ خُرْدَادَ وَالتَّاسِعَةُ مُرْدَادَ وَالْعَاشِرَةُ تِيرَ وَالْحَادِي عَشْرَةَ مِهْرَ وَالثَّانِي عَشْرَةَ شَهْرِيوَرْدَ [شَهْرِيوَرَ] وَكَانَتْ أَعْظَمَ مَدَائِنِهِمْ إِسْفَنْدَارُ وَهِيَ الَّتِي يَنْزِلُهَا مَلِكُهُمْ وَكَانَ يُسَمَّى تركوذ بْنَ غابور بْنِ يارش بْنِ سازن بْنِ نُمْرُودَ بْنِ كَنْعَانَ فِرْعَوْنَ إِبْرَاهِيمَ وَبِهَا الْعَيْنُ وَالصَّنَوْبَرَةُ وَقَدْ غَرَسُوا فِي كُلِّ قَرْيَةٍ مِنْهَا حَبَّةً مِنْ طَلْعِ تِلْكَ الصَّنَوْبَرَةِ وَأَجْرَوْا إِلَيْهَا نَهَراً مِنَ الْعَيْنِ الَّتِي عِنْدَ الصَّنَوْبَرَةِ فَنَبَتَتِ الْحَبَّةُ وَصَارَتْ شَجَرَةً عَظِيمَةً وَحَرَّمُوا مَاءَ الْعَيْنِ وَالأَنْهَارِ فَلا يَشْرَبُونَ مِنْهَا وَلا أَنْعَـامُهُـمْوَمَنْ فَعَلَ ذَلِكَ قَتَلُوهُ وَيَقُولُونَ هُوَحَيَاةُ آلِهَتِنَا فَلا يَنْبَغِي لاحَدٍ أَنْ يَنْقُصَ مِنْ حَيَاتِهَا وَيَشْرَبُونَ هُمْ وَأَنْعَامُهُمْ مِنْ نَهَرِ الرَّسِّ الَّذِي عَلَيْه قُرَاهُمْ وَقَدْ جَعَلُوا فِي كُلِّ شَهْرٍ مِنَ السَّنَةِ فِي كُلِّ قَرْيَةٍ عِيداً يَجْتَمِعُ إِلَيْهِ أَهْلُهَا فَيَضْرِبُونَ عَلَى الشَّجَرَةِ الَّتِي بِهَا كِلَّهً مِنْ حَرِيرٍ فِيهَا مِنْ أَنْوَاعِ الصُّوَرِ ثُمَّ يَأْتُونَ بِشَاءٍ وَبَقَرٍ فَيَذْبَحُونَهَا قُرْبَاناً لِلشَّجَرَةِ وَيُشْعِلُونَ فِيهَا النِّيرَانَ بِالْحَطَبِ فَإِذَا سَطَحَ دُخَانُ تِلْكَ الذَّبَائِحِ وَقُتَارُهَا فِي الْهَوَاءِ وَحَالَ بَيْنَهُمْ وَبَيْنَ النَّظَرِ إِلَى السَّمَاءِ خَرُّوا لِلشَّجَرَةِ سُجَّداً يَبْكُونَ وَيَتَضَرَّعُونَ إِلَيْهَا أَنْ تَرْضَى عَنْهُمْ فَكَانَ الشَّيْطَانُ يَجِي‏ءُ فَيُحَرِّكُ أَغْصَانَهَا وَيَصِيحُ مِنْ سَاقِهَا صِيَاحَ الصَّبِيِّ إِنِّي قَدْ رَضِيتُ عَنْكُمْ عِبَادِي فَطِيبُوا نَفْساً وَقَرُّوا عَيْناً فَيَرْفَعُونَ رُءُوسَهُمْ عِنْدَ ذَلِكَ وَيَشْرَبُونَ الْخَمْرَ وَيَضْرِبُونَ بِالْمَعَازِفِ وَيَأْخُذُونَ الدَّسْتْبَنْدَ فَيَكُونُونَ عَلَى ذَلِكَ يَوْمَهُمْ وَلَيْلَتَهُمْ ثُمَّ يَنْصَرِفُونَ وَإِنَّمَا سَمَّتِ الْعَجَمُ شُهُورَهَا بِأَبَانْ مَاهَ وَآذَرْ مَاهَ وَغَيْرِهِمَا اشْتِقَاقاً مِنْ أَسْمَاءِ تِلْكَ الْقُرَى لِقَوْلِ أَهْلِهَا بَعْضُهُمْ لِبَعْضٍ هَذَا عِيدُ شَهْرِ كَذَا وَعِيدُ شَهْرِ كَذَا حَتَّى إِذَا كَانَ عِيدُ قَرْيَتِهِمُ الْعُظْمَى اجْتَمَعَ إِلَيْهَا صَغِيرُهُمْ وَكَبِيرُهُمْ فَضَرَبُوا عِنْدَ الصَّنَوْبَرَةِ وَالْعَيْنِ سُرَادِقاً مِنْ دِيبَاجٍ عَلَيْهِ مِنْ أَنْوَاعِ الصُّوَرِ وَجَعَلُوا لَهُ اثْنَيْ عَشَرَ بَاباً كُلُّ بَابٍ لاهْلِ قَرْيَةٍ مِنْهُمْ وَيَسْجُدُونَ لِلصَّنَوْبَرَةِ خَارِجاً مِنَ السُّرَادِقِ وَيُقَرِّبُونَ لَهَا الذَّبَائِحَ أَضْعَافَ مَا قَرَّبُوا لِلشَّجَرَةِ الَّتِي فِي قُرَاهُمْ فَيَجِي‏ءُ إِبْلِيسُ عِنْدَ ذَلِكَ فَيُحَرِّكُ الصَّنَوْبَرَةَ تَحْرِيكاً شَدِيداً وَيَتَكَلَّمُ مِنْ جَوْفِهَا كَلاماً جَهْوَرِيّاً وَيَعِدُهُمْ وَيُمَنِّيهِمْ بِأَكْثَرَ مِمَّا وَعَدَتْهُمْ وَمَنَّتْهُمُ الشَّيَاطِينُ كُلُّهَا فَيَرْفَعُونَ رُءُوسَهُمْ مِنَ السُّجُودِ وَبِهِمْ مِنَ الْفَرَحِ وَالنَّشَاطِ مَا لا يُفِيقُونَ وَلا يَتَكَلَّمُونَ مِنَ الشُّرْبِ وَالْعَزْفِ فَيَكُونُونَ عَلَى ذَلِكَ اثْنَيْ عَشَرَ يَوْماً وَلَيَالِيَهَا بِعَدَدِ أَعْيَادِهِمْ سَائِرَ السَّنَةِ ثُمَّ يَنْصَرِفُونَ فَلَمَّا طَالَ كُفْرُهُمْ بِاللَّهِ عَزَّ وَجَلَّ وَعِبَادَتُهُمْ غَيْرَهُ بَعَثَ اللَّهُ عَزَّ وَجَلَّ إِلَيْهِمْ نَبِيّـاً مِنْ بَنِي إِسْـرَائِيلَ مِنْ وُلْدِ يَهُـودَا بْنِيَعْقُوبَ فَلَبِثَ فِيهِمْ زَمَاناً طَوِيلاً يَدْعُوهُمْ إِلَى عِبَادَةِ اللَّهِ عَزَّ وَجَلَّ وَمَعْرِفَةِ رُبُوبِيَّتِهِ فَلا يَتَّبِعُونَهُ فَلَمَّا رَأَى شِدَّةَ تَمَادِيهِمْ فِي الْغَيِّ وَالضَّلالِ وَتَرْكَهُمْ قَبُولَ مَا دَعَاهُمْ إِلَيْهِ مِنَ الرُّشْدِ وَالنَّجَاحِ وَحَضَرَ عِيدُ قَرْيَتِهِمُ الْعُظْمَى قَالَ يَا رَبِّ إِنَّ عِبَادَكَ أَبَوْا إِلا تَكْذِيبِي وَالْكُفْرَ بِكَ وَغَدَوْا يَعْبُدُونَ شَجَرَةً لا تَنْفَعُ وَلا تَضُرُّ فَأَيْبِسْ شَجَرَهُمْ أَجْمَعَ وَأَرِهِمْ قُدْرَتَكَ وَسُلْطَانَكَ فَأَصْبَحَ الْقَوْمُ وَقَدْ يَبِسَ شَجَرُهُمْ كُلُّهَا فَهَالَهُمْ ذَلِكَ وَقُطِعَ بِهِمْ وَصَارُوا فِرْقَتَيْنِ فِرْقَةٌ قَالَتْ سَحَرَ آلِهَتَكُمْ هَذَا الرَّجُلُ الَّذِي زَعَمَ أَنَّهُ رَسُولُ رَبِّ السَّمَاءِ وَالأَرْضِ إِلَيْكُمْ لِيَصْرِفَ وُجُوهَكُمْ عَنْ آلِهَتِكُمْ إِلَى إِلَهِهِ وَفِرْقَةٌ قَالَتْ لا بَلْ غَضِبَتْ آلِهَتُكُمْ حِينَ رَأَتْ هَذَا الرَّجُلَ يَعِيبُهَا وَيَقَعُ فِيهَا وَيَدْعُوكُمْ إِلَى عِبَادَةِ غَيْرِهَا فَحَجَبَتْ حُسْنَهَا وَبَهَاءَهَا لِكَيْ تَغْضَبُوا لَهَا فَتَنْتَصِرُوا مِنْهُ فَأَجْمَعَ رَأْيُهُمْ عَلَى قَتْلِهِ فَاتَّخَذُوا أَنَابِيبَ طِوَالاً مِنْ رَصَاصٍ وَاسِعَةَ الأَفْوَاهِ ثُمَّ أَرْسَلُوهَا فِي قَرَارِ الْعَيْنِ إِلَى أَعْلَى الْمَاءِ وَاحِدَةً فَوْقَ الأُخْرَى مِثْلَ الْبَرَابِخِ وَنَزَحُوا مَا فِيهَا مِنَ الْمَاءِ ثُمَّ حَفَرُوا فِي قَرَارِهَا بِئْراً ضَيِّقَةَ الْمَدْخَلِ عَمِيقَةً وَأَرْسَلُوا فِيهَا نَبِيَّهُمْ وَأَلْقَمُوا فَاهَا صَخْرَةً عَظِيمَةً ثُمَّ أَخْرَجُوا الأَنَابِيبَ مِنَ الْمَاءِ وَقَالُوا نَرْجُو الآْنَ أَنْ تَرْضَى عَنَّا آلِهَتُنَا إِذَا رَأَتْ أَنَّا قَدْ قَتَلْنَا مَنْ كَانَ يَقَعُ فِيهَا وَيَصُدُّنَا عَنْ عِبَادَتِهَا وَدَفَنَّاهُ تَحْتَ كَبِيرِهَا يَتَشَفَّى مِنْهُ فَيَعُودَ لَنَا نُورُهَا وَنَضْرَتُهَا كَمَا كَانَ فَبَقُوا عَامَّةَ يَوْمِهِمْ يَسْمَعُونَ أَنِينَ نَبِيِّهِمْ وَهُوَيَقُولُ سَيِّدِي قَدْ تَرَى ضِيقَ مَكَانِي وَشِدَّةَ كَرْبِي فَارْحَمْ ضَعْفَ رُكْنِي وَقِلَّةَ حِيلَتِي وَعَجِّلْ بِقَبْضِ رُوحِي وَلا تُؤَخِّرْ إِجَابَةَ دَعْوَتِي حَتَّى مَاتَ فَقَالَ اللَّهُ جَلَّ جَلالُهُ لِجَبْرَئِيلَ يَا جَبْرَئِيلُ أَيَظُنُّ عِبَادِي هَؤُلاءِ الَّذِينَ غَرَّهُم حِلْمِي وَأَمِنُوا مَكْرِي وَعَبَدُوا غَيْرِي وَقَتَلُوا رَسُولِي أَنْ يَقُومُوا لِغَضَبِي أَوْ يَخْرُجُوا مِنْ سُلْطَانِي كَيْفَ وَأَنَا الْمُنْتَقِمُ مِمَّنْ عَصَانِي وَلَمْ يَخْشَ عِقَـابِيوَإِنِّي حَلَفْتُ بِعِزَّتِي لاجْعَلَنَّهُمْ عِبْرَةً وَنَكَالاً لِلْعَالَمِينَ فَلَمْ يَرُعْهُمْ وَهُمْ فِي عِيدِهِمْ ذَلِكَ إِلا بِرِيحٍ عَاصِفٍ شَدِيدَةِ الْحُمْرَةِ فَتَحَيَّرُوا فِيهَا وَذُعِرُوا مِنْهَا وَتَضَامَّ بَعْضُهُمْ إِلَى بَعْضٍ ثُمَّ صَارَتِ الأَرْضُ مِنْ تَحْتِهِمْ حَجَرَ كِبْرِيتٍ يَتَوَقَّدُ وَأَظَلَّتْهُمْ سَحَابَةٌ سَوْدَاءُ فَأَلْقَتْ عَلَيْهِمْ كَالْقُبَّةِ جَمْراً يَلْتَهِبُ فَذَابَتْ أَبْدَانُهُمْ كَمَا يَذُوبُ الرَّصَاصُ فِي النَّارِ فَنَعُوذُ بِاللَّهِ تَعَالَى ذِكْرُهُ مِنْ غَضَبِهِ وَنُزُولِ نَقِمَتِهِ وَلا حَوْلَ وَلا قُوَّةَ إِلا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.

16-1 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abul Salt Abdus-Salam ibn Salih al-Harawi, on the authority of Ali ibn Musa Al-Ridha (s), on the authority ofhis father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of his father Muhammad ibn Ali (s), on the authority of his father Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s) that a man called Amr, who was one of the noble men of Tamim clan went to see Ali ibn Abi Talib (s) three days before he was martyred and asked, “O Commander of the Faithful! Please inform me about the People of the Ditch. Which era did the People of the Ditch live in? Where were their homes? Who was their king? Did God the Almighty send a Prophet to them or not? How were they destroyed? Their name is mentioned in God’s Book but there is no news about them there.” Then Ali (s) said, “You have asked me about something that no one else had asked me about before. No one will tell you anything about it after me, unless they quote me. There are no verses in the Almighty God’s Book that I do not know. I also know the interpretation of all the verses. I know were they have been revealed - in the mountain or in the valley. I know at what time they have been revealed - at night or in the daytime.” At this point, Imam Ali (s) pointed at his chest and said, “Here there is a lot of knowledge. However, there are very few who seek it. Soon they will be sorry when they lose me.”The Imam continued, “O Brother from the Tamim clan! This is their account. They were a tribe that worshipped a pine tree which they called Shah Derakht . Yafith ibn Noah had planted it beside a spring called Dooshab. This spring had gushed out for Noah (s) after the Flood. They were called the People of the Ditch because they dug their homes out of the ground. They lived after Soleiman ibn Dawood (Prophet Solomon) (s). They had twelve towns next to a river from the Eastern lands called Ras. The river was named ‘Ras’ after them. At that time there were no other rivers on the Earth so overflowing with such delicious water. There were also no towns that were more developed than they were. The twelve towns were called Aban, Azar, Day, Bahman, Isfandar, Farvardin, Ordibehesht, Khordad, Mordad, Tir, Mehr, and Shahrivar, respectively. The largest of the towns was Isfandar in which their king lived. His name was Tarkoozabn Qaboorabn Yarashabn Sazanabn Nomroodabn Kan’an . Kan’an was the Pharaoh of (the era of) Abraham (s). The spring and the pine tree were located in this town. They had planted one of the seeds of that pine tree in each town. The seeds had grown into large trees. Theyhad made it forbidden to use the water from the spring and the rivers. Neither the animals nor the people were allowed to drink it. They would kill anyone who drank it. They said, ‘This water is the source of life of our gods. It is not right for anyone to reduce their life span.’ They themselves and their animals used to drink from the ‘Ras’ River along which the towns were built. They had set up celebrations in each town every month of the year. The people of town would gather around the town’s large pine, and set up a large silk tent that was full of colorful designs around the pine tree. Then they would bring sheep and cows and offer them for sacrifice to that tree. Then they would pile up wood on the animals that they had slaughtered, and set them on fire. Once the smoke from the fire filled up the air and blocked off the sky from their view, they would then fall in prostration to the tree. They would cry to please the tree. Satan would also come and shake the tree, and yell from the trunk of the tree like a child and say, ‘O my servants! I am pleased with you. Be happy and blessed.’ Then they would lift their heads from their prostration. They drank wine and played music with cymbals. They would spend the whole day and night this way and then leave.The Persians adopted the names of those towns for their months and called them Aban, Azar, etc., since the people of those towns used to say that this is the day of celebration for that month. On the day of celebration all the people in the largest village - whether young or old - gathered together in the town and set up a silver tent full of colorful designs near the spring and the pine tree. The tent had twelve entrances - each assigned to the people of one of the towns. They would make prostrations to the pine tree in front of the tent, and sacrificed many more animals than they sacrificed for the pine tree in the smaller villages. Satan would come to that tree and shake the pine really hard. He would talk loudly from within the tree, and promise them a lot of fake promises - much more than all the other Satans did. The people would raise their heads from making prostrations and would pass out due to extreme happiness and pleasure. They could not talk since they drank too much and listened to too much music. They would spend twelve days and nights - as many days as they had celebrations during the year - celebrating that way. Then they would leave.When disbelief in the Almighty God, and worship of others than God spread amongst them, the Almighty God sent them a Prophet from theChildren of Israel - one of the sons of Yahooda ibn Yaqoob (Jacob’s son). He was among them for a very long time and invited them to recognize the Almighty God and worship Him. However, they did not obey him. When he realized that they were at a great loss and rejected his invitation to development and progress, he attended the celebrations held in the biggest town and said, ‘O God! These servants of yours do nothing but deny me and reject you. They worship a tree that neither harms them nor has any benefits. Please dry up all the trees and show them your power and grandeur.’ The next morning all the trees had withered. This scared the people. They felt hopeless and powerless and got divided into two groups. Some said, ‘This man who claims to be the Messenger of the Lord of the Heavens and the Earth has bewitched your gods in order to redirect your attention from our gods to his God.’ The other group said, ‘No. Your gods have seen this man find their faults and he says irrelevant things about them. They have become angry since he invites you to his God. Thus the gods have covered up the beauty of the trees from you so that you get angry and take their revenge against this man.’Therefore, they all decided to kill him. They brought long, big, lead pipes and mounted them one on top of another from the depth of the spring up until the surface of the water. Then they emptied the water in them and dug a deep well in the bottom of the pipes with a narrow opening on top. They threw their Prophet in the well, put a big rock on top of the well and removed the pipes. They said, ‘Now our gods saw that we killed the person who talked bad about them and prevented us from worshipping them. They saw that we buried him under the greatest god so that he would be pleased. We hope our gods have become happy with us now, and the blossoms and the freshness return to us like before.’ The people could hear their Prophet moan all day and say, ‘O God! You see the tightness of this place and the extent of my discomfort. Have mercy on my weakness and my not having any way out. Please rush to take my life. Do not procrastinate the acceptance of my prayer.’ He (s) finally died. The Almighty God asked Gabriel, ‘O Gabriel! Can these servants who have been fooled by My Patience imagine that they are secure from My Wrath having killed My Prophet, and worshipped gods other than Me? How can they imagine that they can withstand My Wrath and depart from the Domain of My Reign? How? I take revenge against whoever disobeys Me and does not fear My Chastisement. I have swornby My Majesty and Honor that I will establish them as lessons for the people of the world to take heed of.’ God scared them with red winds and they were wandering about the storm. They were scared and sought refuge in each other. However, the ground turned into blazing sulphur under their feet, and a black cloud overshadowed them and dropped a molten dome - like fire over them. Their bodies melted in fire like lead. We take refuge in God the Almighty from His Wrath and Chastisement. And there is no power nor any strength but in God the Sublime the Great. .

1 - حَدَّثَنا عَبْد الواحِدِ بْنِ مُحَمَّدِ بْنِ عَبْدُوسٍ النِيْسابُوري العَطَّار بِنِيْسابُورَ فِي شَعْبانَ سِنَةِ اِثْنَتَيْنِ وَخَمْسِينَ وَثَلاثِمائَةٍ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ عَلِىِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ النِيْسابُوري عَنْ الفَضْلِ بْنِ شاذان قالَ: سَمِعتُ الرِّضا عَلَيْهِ السَّلامُ يَقُولُ لَمَّا أَمَرَ اللَّهُ عَزَّ وَجَلَّ إِبْرَاهِيمَ‏ عَلَيْهِ السَّلامُ أَنْ يَذْبَحَ مَكَانَ ابْنِهِ إِسْمَاعِيلَ الْكَبْشَ الَّذِي أَنْزَلَهُ عَلَيْهِ تَمَنَّى إِبْرَاهِيمُ أَنْ يَكُونَ قَدْ ذَبَحَ ابْنَهُ إِسْمَاعِيلَ بِيَدِهِ وَأَنَّهُ لَمْ يُؤْمَرْ بِذَبْحِ الْكَبْشِ مَكَانَهُ لِيَرْجِعَ إِلَى قَلْبِهِ مَا يَرْجِعُ إِلَى قَلْبِ الْوَالِدِ الَّذِي يَذْبَحُ أَعَزَّ وُلْدِهِ عَلَيْهِ بِيَدِهِ فَيَسْتَحِقَّ بِذَلِكَ أَرْفَعَ دَرَجَاتِ أَهْلِ الثَّوَابِ عَلَى الْمَصَائِبِ فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ يَا إِبْرَاهِيمُ مَنْ أَحَبُّ خَلْقِي إِلَيْكَ فَقَالَ يَا رَبِّ مَا خَلَقْتَ خَلْقاً هُوَأَحَبُّ إِلَيَّ مِنْ حَبِيبِكَ مُحَمَّدٍ فَأَوْحَى اللَّهُ إِلَيْهِ أَفَهُوَ أَحَبُّ إِلَيْكَ أَمْ نَفْسُكَ قَالَ بَلْ هُوَأَحَبُّ إِلَيَّ مِنْ نَفْسِي قَالَ فَوَلَدُهُ أَحَبُّ إِلَيْكَ أَمْ وَلَدُكَ قَالَ بَلْ وَلَدُهُ قَالَ فَذَبْحُ وَلَدِهِ ظُلْماً عَلَى أَيْدِي أَعْدَائِهِ أَوْجَعُ لِقَلْبِكَ أَوْ ذَبْحُ وَلَدِكَ بِيَدِكَ فِي طَاعَتِي قَالَ يَا رَبِّ بَلْ ذَبْحُهُ عَلَى أَيْدِي أَعْدَائِهِ أَوْجَعُ لِقَلْبِي قَالَ يَـا إِبْرَاهِيمُ فَإِنَّ طَـائِفَةًتَزْعُمُ أَنَّهَا مِنْ أُمَّةِ مُحَمَّدٍ سَتَقْتُلُ الْحُسَيْنَ ابْنَهُ مِنْ بَعْدِهِ ظُلْماً وَعُدْوَاناً كَمَا يُذْبَحُ الْكَبْشُ وَيَسْتَوْجِبُونَ بِذَلِكَ سَخَطِي فَجَزِعَ إِبْرَاهِيمُ لِذَلِكَ وَتَوَجَّعَ قَلْبُهُ وَأَقْبَلَ يَبْكِي فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ يَا إِبْرَاهِيمُ قَدْ فَدَيْتُ جَزَعَكَ عَلَى ابْنِكَ إِسْمَاعِيلَ لَوْ ذَبَحْتَهُ بِيَدِكَ بِجَزَعِكَ عَلَى الْحُسَيْنِ وَقَتْلِهِ وَأَوْجَبْتُ لَكَ أَرْفَعَ دَرَجَاتِ أَهْلِ الثَّوَابِ عَلَى الْمَصَائِبِ وَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَجَلَّ وَفَدَيْناهُ بِذِبْحٍ عَظِيمٍ.

17-1 Abdul Wahid ibn Muhammad ibn Ubdoos a-Neishaboori al-Attar narrated in the (Arabic) month of Sha’ban of the year 352 A.H. (964 A.D.) in Neishaboor that Fadhl ibn Shadan said, “I heard Imam Al-Ridha (s) say that Abraham (s) wished that he had sacrificed his own son Ishmael when God the Almighty the Sublime sent a sheep and ordered Abraham (s) to sacrifice it instead of his son. He wished that he had not been ordered to sacrifice a sheep instead of his son, so that he could have the feeling a father who sacrifices his dearest son with his own hands has, and could deserve the highest ranks of reward for suffering calamities. However, God the Almighty revealed to him, “O Abraham! Who is My dearest creature in your eyes?” Abraham (s) said, “O my Lord! You have not created anyone who is dearer to me than your friend Muhammad (s).” Then God the Almighty revealed to him, ‘O Abraham! Do you like him more or do you like yourself more?’ He said, “No, I like him more than I like myself.” God said, “Do you like his child or do you like your child more?” He said, “His child.” God said, “Will the oppressive beheading of his child by his enemies hurt you more, or your beheading your own child in My obedience?” He said, “O My Lord. Of course, the beheading of his child by his enemies will hurt me more” God said, “O Abraham! A group of people who consider themselves to be a part of Muhammad’s (s) nation out of animosity and oppression willslaughter his son Hussein just like a sheep. Thus they will deserve My wrath.” Then Abraham (s) became really sad hearing this, felt a pain in his heart and started to cry. Then the Almighty God revealed the following to him, ‘O Abraham! I accepted your sorrow and sadness due to the slaughtering of Hussein instead of the sorrow you would have experienced for the sacrifice of your son Ishmael. And I will grant you the highest rewards for suffering calamities.” And these are God the Almighty’s words, ‘And We ransomed him with a momentous sacrifice.’ And there is no power nor any strength but in God.

1 - حَدَّثَنا أَحْمَدِ بْنِ الحُسَيْن القَطَّانُ قالَ أَخْبَرنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ سَعِيدُ الكُوفِي قالَ‏عَلِيِّ بن الحُسَيْنِ بْنِ عَلِىِّ بْنِ الفَضّال، عَنْ أَبيهِ قالَ سَأَلْت أَبَاالحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن مَعْنى‏ قول النَّبِي صلي اللَّه وَآلِهِ أَنَا ابْنُ الذّبيحين قَالَ يَعْنِي إِسْمَاعِيلَ بْنَ إِبْرَاهِيمَ الْخَلِيلِ‏ عَلَيْهِ السَّلامُ وَعَبْدَ اللَّهِ بْنَ عَبْدِ الْمُطَّلِبِ أَمَّا إِسْمَاعِيلُ فَهُوَ الْغُلامُ الْحَلِيمُ الَّذِي بَشَّرَ اللَّهُ تَعَالَى بِهِ إِبْرَاهِيمَ‏ عَلَيْهِ السَّلامُ فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ وَهُوَ لَمَّا عَمِلَ مِثْلَ عَمَلِهِ قالَ يا بُنَيَّ إِنِّي أَرى‏ فِي الْمَنامِ أَنِّي أَذْبَحُكَ فَانْظُرْ ماذا تَرى.‏ قالَ يا أَبَتِ افْعَلْ ما تُؤْمَرُ وَلَمْ يَقُلْ لَهُ: يَا أَبَتِ افْعَلْ مَا رَأَيْتَ سَتَجِدُنِي إِنْ شاءَ اللَّهُ مِنَ الصَّابِرِينَ فَلَمَّا عَزَمَ عَلَى ذَبْحِهِ فَدَاهُ اللَّهُ تَعَالَى بِذِبْحٍ عَظِيمٍ بِكَبْشٍ أَمْلَحَ يَأْكُلُ فِي سَوَادٍ وَيَشْرَبُ فِي سَوَادٍ وَيَنْظُرُ فِي سَوَادٍ وَيَمْشِي فِي سَوَادٍ وَيَبُولُ وَيَبْعَرُ فِي سَوَادٍ وَكَانَ يَرْتَعُ قَبْلَ ذَلِكَ فِي رِيَاضِ الْجَنَّةِ أَرْبَعِينَ عَاماً وَمَا خَرَجَ مِنْ رَحِمِ أُنْثَى وَإِنَّمَا قَالَ اللَّهُ عَزَّ وَجَلَّ لَهُ كُنْ فَكَانَ لِيَفْدِيَ بِهِ إِسْمَاعِيلَ.فَكُلُّ مَا يُذْبَحُ بِمِنًى فَهُوَ فِدْيَةٌ لاسْمَاعِيلَ إِلَى يَوْمِ الْقِيَامَةِ فَهَذَا أَحَدُ الذَّبِيحَيْنِ وَأَمَّا الآْخَرُ فَإِنَّ عَبْدَ الْمُطَّلِبِ كَانَ تَعَلَّقَ بِحَلْقَةِ بَابِ الْكَعْبَةِ وَدَعَا اللَّهَ عَزَّ وَجَلَّ أَنْ يَرْزُقَهُ عَشَرَةَ بَنِينَ وَنَذَرَ لِلَّهِ عَزَّ وَجَلَّ أَنْ يَذْبَحَ وَاحِداً مِنْهُمْ مَتَى أَجَابَ اللَّهُ دَعْوَتَهُ فَلَمَّا بَلَغُوا عَشَرَةً قَالَ قَدْ وَفَى اللَّهُ تَعَالَى لِي فَلافِيَنَّ لِلَّهِ عَزَّ وَجَلَّ فَأَدْخَلَ وُلْدَهُ الْكَعْبَةَ وَأَسْهَمَ بَيْنَهُمْ فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ أَبِي رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَكَانَ أَحَبَّ وُلْدِهِ إِلَيْهِ ثُمَّ أَجَالَهَا ثَانِيَةً فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ ثُمَّ أَجَالَهَا ثَالِثَةً فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ فَأَخَذَهُ وَحَبَسَهُ وَعَزَمَ عَلَى ذَبْحِهِ فَاجْتَمَعَتْ قُرَيْشٌ وَمَنَعَتْهُ مِنْ ذَلِكَ وَاجْتَمَعَ نِسَاءُ عَبْدِ الْمُطَّلِبِ يَبْكِينَ وَيَصِحْنَ فَقَالَتْ لَهُ ابْنَتُهُ عَاتِكَةُ يَا أَبَتَاهْ أَعْذِرْ فِيَما بَيْنَكَ وَبَيْنَ اللَّهِ عَزَّ وَجَلَّ فِي قَتْلِ ابْنِكَ قَالَ وَكَيْفَ أُعْذِرُ يَا بُنَيَّةُ فَإِنَّكِ مُبَارَكَةٌ قَالَتْ اعْمِدْ عَلَى تِلْكَ السَّوَائِمِ الَّتِي لَكَ فِي الْحَرَمِ فَاضْرِبْ بِالْقِدَاحِ عَلَى ابْنِكَ وَعَلَى الإِبِلِ وَأَعْطِ رَبَّكَ حَتَّى يَرْضَى فَبَعَثَ عَبْدُ الْمُطَّلِبِ إِلَى إِبِلِهِ فَأَحْضَرَهَا وَعَزَلَ مِنْهَا عَشْراً وَضَرَبَ بِالسِّهَامِ فَخَرَجَ سَهْمُ عَبْدِ اللَّهِ فَمَا زَالَ يَزِيدُ عَشْراً عَشْراً حَتَّى بَلَغَتْ مِائَةً فَضَرَبَ فَخَرَجَ السَّهْمُ عَلَى الإِبِلِ فَكَبَّرَتْ قُرَيْشٌ تَكْبِيرَةً ارْتَجَّتْ لَهَا جِبَالُ تِهَامَةَ فَقَالَ عَبْدُ الْمُطَّلِبِ لا حَتَّى أَضْرِبَ بِالْقِدَاحِ ثَلاثَ مَرَّاتٍ فَضَرَبَ ثَلاثاً كُلَّ ذَلِكَ يَخْرُجُ السَّهْمُ عَلَى الإِبِلِ فَلَمَّا كَانَ فِي الثَّالِثَةِ اجْتَذَبَهُ الزُّبَيْرُ وَأَبُو طَالِبٍ وَأَخَوَاتُهُمَا مِنْ تَحْتِ رِجْلَيْهِ فَحَمَلُوهُ وَقَدِ انْسَلَخَتْ جَلْدَةُ خَدِّهِ الَّذِي كَانَ عَلَى الأَرْضِ وَأَقْبَلُوا يَرْفَعُونَهُ وَيُقَبِّلُونَهُ وَيَمْسَحُونَ عَنْهُ التُّرَابَ وَأَمَرَ عَبْدُ الْمُطَّلِبِ أَنْ تُنْحَرَ الإِبِلُ بِالْحَزْوَرَةِ وَلا يُمْنَعَ أَحَدٌ مِنْهَا وَكَانَتْ مِائَةً فَكَانَتْ لِعَبْدِ الْمُطَّلِبِ خَمْسٌ مِنَ السُّنَنِ أَجْرَاهَا اللَّهُ عَزَّ وَجَلَّ فِي الإِسْلامِ: (1) حَرَّمَ نِسَاءَ الآْبَاءِ عَلَى الأَبْنَاءِ، (2) وَسَنَّ الدِّيَةَ فِي الْقَتْـلِ مِـائَةً مِنَ الإِبِـلِ،(3) وَكَانَ يَطُوفُ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ، (4) وَوَجَدَ كَنْزاً فَأَخْرَجَ مِنْهُ الْخُمُسَ، (5) وَسَمَّى زَمْزَمَ حِينَ حَفَرَهَا سِقَايَةَ الْحَاجِّ. وَلَوْ لا أَنَّ عَبْدَ الْمُطَّلِبِ كَانَ حُجَّةً وَأَنَّ عَزْمَهُ عَلَى ذَبْحِ ابْنِهِ عَبْدِ اللَّهِ شَبِيهٌ بِعَزْمِ إِبْرَاهِيمَ‏ عَلَيْهِ السَّلامُ عَلَى ذَبْحِ ابْنِهِ إِسْمَاعِيلَ لَمَا افْتَخَرَ النَّبِيُّ صَلّى اللهُ عَلَيْهِ وَآلِهِ بِالانْتِسَابِ إِلَيْهِمَا لاجْل أَنَّهُمَا الذَّبِيحَانِ فِي قَوْلِهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَنَا ابْنُ الذَّبِيحَيْنِ وَالْعِلَّةُ الَّتِي مِنْ أَجْلِهَا دَفَعَ اللَّهُ عَزَّ وَجَلَّ الذَّبْحَ، عَن إِسْمَاعِيلَ هِيَ الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا دَفَعَ الذَّبْحَ عَنْ عَبْدِ اللَّهِ وَهِيَ كَوْنُ النَّبِيِّ وَالأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ فِي صُلْبَيْهِمَا فَبِبَرَكَةِ النَّبِيِّ وَالأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ دَفَعَ اللَّهُ الذَّبْحَ عَنْهُمَا فَلَمْ تَجْرِ السُّنَّةُ فِي النَّاسِ بِقَتْلِ أَوْلادِهِمْ وَلَوْ لا ذَلِكَ لَوَجَبَ عَلَى النَّاسِ كُلَّ أَضْحًى التَّقَرُّبُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ بِقَتْلِ أَوْلادِهِمْ كُلُّ مَا يَتَقَرَّبُ النَّاسُ بِهِ إِلَى اللَّهِ عَزَّ وَجَلَّ مِنْ أُضْحِيَّةٍ فَهُوَفِدَاءٌ لاسْمَاعِيلَ إِلَى يَوْمِ الْقِيَامَةِ.قالَ مُصَنِّفُ هذا الْكِتاب قَدْ اختَلنفتِ الرِّواياتِ فِي الذِّبحِ فَمِنها ما وَرَدَ بِأَنَّهُ إِسْحاق وَمِنْها ما وَرَد بِأَنَّهُ إِسْمَاعِيل‏ عَلَيْهِ السَّلامُ وَلا سَبِيلِ إِلى رَدَّ الأَخْبارِ مَتى‏ صَحَّ طُرُقِها، وَكانَ الذَّبيح إِسْمَاعِيل‏ عَلَيْهِ السَّلامُ، لكِن إسحاقُ لَمّا وُلِدَ بَعْد ذلِكَ تَمَنّى أَنْ يَكُونَ هُوَالَّذِي أَمَرَ أَبُوهُ بِذِبحِه فَكانَ يُصبِرُ لامرِ اللَّه عَزَّ وَجَلَّ وَيُسَلِّمُ لَهُ كَصَبر أَخِيهِ وَتَسلِيمِه فَيَنالُ بِذلِكَ دَرَجَه فِي الثَّواب، فَعَلِمَ اللَّه عَزَّ وَجَلَّ ذلِكَ مِن قَلبِه، فَسَمّاهُ بَيْنِ مَلائِكَتِهِ ذَبيحاً لَِتمَنِّيهِ لِذلِكَ قَد أَخرَجتُ الخَبَرَ فِي ذلِكَ مُسنَداً فِي كِتابِ النُّبُوَّة.

18-1 Ahmad ibn Al-Hassan al-Qattan narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn al-Fadhdhal, on the authority of his father, “I asked Abul Hassan Ali ibn Musa Al-Ridha (AS) about the meaning of the statement made by the Prophet (sw), ‘I am the son of the two offerings.’ Imam Al-Ridha (s) said, ‘That means that the Prophet (sw) was the descendant of both Ishmael, the son of Abraham - the friend of God (AS) and Abdullah - the son of Abdul Muttalib. <br>Ishmael was the patient son that God gave the glad tidings of his birth to Abraham (AS). Then when (the son) reached (the age of) (serious) work with him, he said, ‘O my son! I see in a vision that I offer thee in sacrifice. Now see what is thy view!’ (The son) said, ‘O my father! Do as thou art commanded. Thou will find me, God willing , one practicing Patience and Constancy!’ When he decided to offer him as sacrifice, God replaced him with a chubby black and white sheep. This sheep had been raised in a fresh green area, and had grazed in the Gardens of Heaven for forty years. It had no mother. Rather the Honorable the Exalted God said to it be and it was created so as to be substituted for Ishmael, ‘We but say the word, ‘Be’, and it is.’ Whatever is sacrificed in Mina until the Resurrection Day will be sacrificed on behalf of Ishmael. This is one of the offerings. <br>Now let us consider the second one. Abdul Muttalib grabbed the doorknob of the Kaaba and prayed to God to be granted ten sons. He bet with the Almighty God that he would offer one of them for sacrifice if his prayer was accepted. When the number of his sons became ten, he took them all inside the Kaaba and drew lots for their names. The lot fell to Abdillah’s name - the father of the Prophet Muhammad (sw) - whom he loved the most. He drew lots again, and it fell to Abdillah’s name. He drew lots for the third time. Again the lots fell to Abdillah’s name. Then he took him, imprisoned him and decided to offer him for sacrifice. All of the people of the Quraysh tribe got together and the other tribes also got together crying. <br>Abdul Muttalib’s daughter - Ateka - asid, ‘Ask the Almighty God to excuse you from offering your son , for sacrifice.’ Abdul Muttalib said, ‘My daughter! How can I ask for an excuse? You are mature and intelligent.’ Ateka said, ‘Draw lots concerning your son, and your camels that are around the Shrine (the Kaaba). Increase the number of camels so much that your Lord gets pleased and the lot falls to the name of the camels.’ Then Abdul Muttalib sent someone after his camels. They brought them all there. He chose ten of the camels and drew lots. The lot fell to the name of Abdillah. He chose an additional ten and drew lots again. The lot fell to the name of Abdillah again. He added to the number of camels and repeated drawing lots until the number of camels reached one hundred. Then the lot fell to the name of the camels. <br>The people of the Quraysh tribe became very happy and said ‘God is the Greatest’ so loud that the Tehamat mountains started to shake. Abdul Muttalib said, ‘No. I must draw lots three more times.’ He drew lots three more times. The lot fell to the name of the camels all three times. On the third time, Zubayr and Abu Talib dragged their brother Abdillah away from under Abdul Muttalib’s feet. The part of his face that was on the ground got hurt. They picked him up and kissed him. Abdul Muttalib ordered all the one hundred camels be taken to Hazvareh and slaughtered there. He stressed that no one should be deprived of the meat. There were five traditions practiced by Abdul Muttalib which the Almighty God continued their practice of in Islam as follows: <br>1- He forbade the (marriage of) the father’s wives with the sons. 2- He established one hundred camels as blood compensation for killing. 3- He circumambulated the Kaaba seven times. 4- He found a treasure and paid one fifth of it as levy. 5- When he dug up the ’Zam Zam’ spring, he established it as the supply of water for the pilgrims. <br>If Abdul Muttalib was not a proof (of the Divine God) and his decision to offer his son as sacrifice was not similar to that of Abraham (s) about his son Ishmael, the Noble Prophet (sw) would not have been proud of being related to them (Abraham and Abdul Muttalib) and would not have said, ‘I am the son of the two offerings.’ The reason God prevented Ishmael from being sacrificed was the same one that He prevented Abdullah from being sacrificed. The reason was that the Noble Prophet (sw) and the Immaculate Imams were in their loins. Thus God prevented their being sacrificed due to the Blessed Prophet (sw) and the Imams. Thus the tradition of offering one’s son as a sacrifice did not become popular among the people. Otherwise, it would have become obligatory for people to offer their sons for sacrifice on the day of celebrating the ‘Eid ul-Adha each year until the Resurrection Day so as to seek nearness to God. Everything sacrificed on the ‘Eid ul-Adha until the Resurrection Day will be a substitute for Ishmael. <br>The author of this book (Sheikh Sadooq) said, “There are many traditions on the offering. In some traditions we read that Isaac was the one offered for sacrifice. In others we read that Ishmael was the one offered for sacrifice. We can not reject a tradition that has an authentic documentation. Ishmael was offered for sacrifice. However, when Isaac was born later, he wished that it was he himself who was offered for sacrificed by his father. He would have been patient and would have submitted to the decree of the Almighty God just as his brother did. Then he would have earned the same rank and reward that his brother had earned. God was aware of his intentions. For this reason he called him ‘the offering’ among his angels. I have quoted the related tradition in the book An-Nubowwa.”

1 - حَدَّثَنا مُحَمَّدِ بْنِ إِبْراهيم إِسْحاق الطَّالِقانِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ سَعِيدُ بْنِ عقدة الكُوفِي قالَ: حَدَّثَنا عَلِىِّ بْنِ الحَسَنِ بْنِ عَلِىِّ بْنِ فضال، عَن أَبيهِ، عَن أَبي الحَسَن‏مُوسَى الرِّضا عَلَيْهِ السَّلامُ قالَ لِلإِمَامِ عَلامَاتٌ يَكُونُ أَعْلَمَ النَّاسِ وَأَحْكَمَ النَّاسِ وَأَتْقَى النَّاسِ وَأَحْلَمَ النَّاسِ وَأَشْجَعَ النَّاسِ وَأَسْخَى النَّاسِ وَأَعْبَدَ النَّاسِ وَيَلِدُ [يُولَدُ] مَخْتُوناً وَيَكُونُ مُطَهَّراً وَيَرَى مِنْ خَلْفِهِ كَمَا يَرَى مِنْ بَيْنِ يَدَيْهِ وَلا يَكُونُ لَهُ ظِلٌّ وَإِذَا وَقَعَ إِلَى الأَرْضِ مِنْ بَطْنِ أُمِّهِ وَقَعَ عَلَى رَاحَتَيْهِ رَافِعاً صَوْتَهُ بِالشَّهَادَتَيْنِ وَلا يَحْتَلِمُ وَتَنَامُ عَيْنُهُ وَلا يَنَامُ قَلْبُهُ وَيَكُونُ مُحَدَّثاً وَيَسْتَوِي عَلَيْهِ دِرْعُ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَلا يُرَى لَهُ بَوْلٌ وَلا غَائِطٌ لانَّ اللَّهَ عَزَّ وَجَلَّ قَدْ وَكَّلَ الأَرْضَ بِابْتِلاعِ مَا يَخْرُجُ مِنْهُ وَتَكُونُ رَائِحَتُهُ أَطْيَبَ مِنْ رَائِحَةِ الْمِسْكِ وَيَكُونُ أَوْلَى بِالنَّاسِ مِنْهُمْ بِأَنْفُسِهِمْ وَأَشْفَقَ عَلَيْهِمْ مِنْ آبَائِهِمْ وَأُمَّهَاتِهِمْ وَيَكُونُ أَشَدَّ النَّاسِ تَوَاضُعاً لِلَّهِ عَزَّ وَجَلَّ وَيَكُونُ آخَذَ النَّاسِ بِمَا يَأْمُرُ بِهِ وَأَكَفَّ النَّاسِ عَمَّا يَنْهَى عَنْهُ وَيَكُونُ دُعَاؤُهُ مُسْتَجَاباً حَتَّى إِنَّهُ لَوْ دَعَا عَلَى صَخْرَةٍ لانْشَقَّتْ بِنِصْفَيْنِ وَيَكُونُ عِنْدَهُ سِلاحُ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَيْفُهُ ذُو الْفَقَارِ وَتَكُونُ عِنْدَهُ صَحِيفَةٌ فِيهَا أَسْمَاءُ شِيعَتِهِمْ إِلَى يَوْمِ الْقِيَامَةِ وَصَحِيفَةٌ فِيهَا أَسْمَاءُ أَعْدَائِهِمْ إِلَى يَوْمِ الْقِيَامَةِ وَتَكُونُ عِنْدَهُ الْجَامِعَةُ وَهِيَ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً فِيهَا جَمِيعُ مَا يَحْتَاجُ إِلَيْهِ وُلْدُ آدَمَ وَيَكُونُ عِنْدَهُ الْجَفْرُ الأَكْبَرُ وَالأَصْفَرُ إِهَابُ مَاعِزٍ وَإِهَابُ كَبْشٍ فِيهِمَا جَمِيعُ الْعُلُومِ حَتَّى أَرْشُ الْخَدْشِ وَحَتَّى الْجَلْدَةُ وَنِصْفُ الْجَلْدَةِ وَثُلُثُ الْجَلْدَةِ وَيَكُونُ عِنْدَهُ مُصْحَفُ فَاطِمَةَ عَلَيْهَا السَّلاَمُ.

19-1 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - May God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed ibn Uqda al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Fadhdhal, on the authority of his father, on the authority of Ali ibn Musa Al-Ridha (as): “There are certain signs designating the Imam. He is the most knowledgeable, the wisest, the most pious, the most patient, the bravest, the most generous, and the person who worships the most among the people. He was born circumcised. He is pure and clean. He sees the back as well he sees the front. He has no shadow. When he falls out of his mother’s uterus onto the ground, he falls onto the palms of his hands and loudly declares the two testimonial declarations (that there is no god but God, and that Muhammad is God’s Messenger). He has no nocturnal pollution. His eyes go to sleep, but his heart will not go to sleep. He is inspired. The armour of God’s Prophet (sw) fits him. His urine and feces cannot be seen since the Almighty God has appointed the earth to swallow whatever he excretes. He smells better than they themselves do. He is kinder to the people than their parents are. He is the humblest of all people to the Almighty God. He acts upon what he advises the people to do more than anyone else. He abstains from what he admonishes the people against. His prayers are accepted such that if he wishes a rock to be divided into two parts, it will. He has the weapon of the Prophet of God (sw). He has his sword - the ’Thul-Faqar . He has a list of the names of his followers upon the Resurrection Day. He has a list of the names of his enemies until the Resurrection Day. He possesses Al-Jame’a - that is a nearly thirty-five meter long text which encompasses all of the needs of the human beings. He also possesses the al-Jafr al-Akbar and al-Jafr al-Asqar that are a goat-skin (book) and a ram-skin (book) which include all knowledge - even the punishments of a scratch, or one or a half or a third of a crack of a whip are recorded in it. He also possesses the Blessed Lady Fatima’s (as) Mushaf.

2 - وَفِي حَدِيث آخِرَ: إِنّ الإِمامَ مُؤَيِّد بِرُوحِ القُدُس وَبَيْنَهُ وَبَيْنِ اللَّه عَمُود مِن نُورٍ يَرى‏ فِيهِ أَعمال العِبادِ وَكُلَّما احتاجَ إِلَيْهِ، لِدِلالَةٍ اطلَعَ عَلَيْهِ وَيُبسِطَهُ فَيَعلَمُ وَيُقبَضُ عَنْهُ فَلا يَعْلَمُ. وَالإمام يُولَدُ وَيَلِدُ، وَيَصِحُّ وَيَمرَضُ، وَيَأْكُلُ وَيَشْرَبُ وَيَبُولُ وَيَتَغَوَّط، وَيَنكِحُ وَيَنامُ وَيَنسى‏ وَيَسهُو، وَيَفرَحُ وَيَحزُنُ، وَيَضحَكُ وَيَبْكي وَيَحْيَى وَيَمُوتُ وَيُقبَرُ وَيَزارُ، وَيُحشَرُ وَيُوقَفُ، وَيُعرَضُ وَيُسأَلُ، وَيُثابُ وَيُكرَمُ، وَيَشفَعُ، وَدَلالَتُه فِي خِصلَتَيْنِ فِي العِلْمُ اِسْتِجابَة الدَّعْوَة وَكُلِّ ما أَخْبَر بِهِ مِنَ الحَوادِث الَّتِي تُحدَثُ قَبْلُ كُونِها فَذلكَ بِعَهْدِ مَعهُود إِلَيْهِ مِن رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ تَوارَثَهُ وَعَنْ آبائِهِ عَنْهُ‏ عَلَيْهِمُ السَّلاَمُ وَيَكُونُ ذلِكَ مِمَّا عَهِدَ إِلَيْهِ جِبْرَئِيل‏ عَلَيْهِ السَّلامُ مِن عَلاّمِ الغُيُوبِ عَزَّ وَجَلَّ. وَجَمِيعَ الأَئِمَّةِ الأَحَدَ عَشَر بَعْد النَّبِي‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قُتِلُوا، مِنْهُمْ بِالسَّيْفِ وَهُوَ أَمِيرِ الْمُؤْمِنين وَالحُسَيْن‏ عَلَيْهِمَا السَّلاَمُ وَالباقُونَ قُتِلُوا بِالسَّمِّ قَتَلَ كُلِّ واحِدٍ مِنْهُمْ طاغِيَةُ زَمانِهِ وَجَرى‏ عَلَيْهِم عَلَى الحَقِيقَةِ وَالصِّحَّة، لا كَما تَقُولُهُ الغُلاةُ وَالمُفَوِّضَةِ لَعَنَهُمُ اللَّه، فَإِنَّهُم يَقُولُونَ: أَنَّهُمْ يُقتَلُوا عَلَى الحَقِيقَةِ وَأَنَّهُ شُبِّهَ لِلنَّاسِ أَمرُهُم. فَكَذَّبُوا عَلَيْهِمْ غَضَبُ اللَّه، فَإِنَّهُ ما شُبِّهِ أَمْرُ أَحَدٍ مِن أَنبياءِ اللَّه وَحُجَجِهِ لِلنَّاسِ إِلاّ أَمْرُ عِيسَى ابْنِ مَرْيَمَ‏ عَلَيْهِمَا السَّلاَمُ وَحْدَهُ، لانَّهُ رَفَعَ مِنَ الأَرْض حَيّاً و قَبَضَ رُوحُهُ بَيْنِ السَّماءِ وَالأَرْض، ثُمَّ رَفَعَ إِلى السَّماءِ وَرُدَّ عَلَيْهِ رُوحُهُ، وَذلِكَ قَوْلَ اللَّه تَعالى‏ (إِذْ قالَ اللَّهُ يا عِيسى إِنِّي مُتَوَفِّيكَ وَرافِعُكَ إِلَيَّ وَمُطَهِّرُكَ) وَقالَ عَزَّ وَجَلَّ حِكايَةً لِقَولِ عِيسَى‏ عَلَيْهِ السَّلامُ يَوْمَ القِيامَةِ: (وَكُنْتُ عَلَيْهِمْ شَهِيداً ما دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلى كُلِّ شَيْ‏ءٍ شَهِيدٌ). وَيَقُولُونَ المُتَجاوَزُونَ لِلحَدِّ فِي أَمْرِ الأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ: أَنَّهُ أَن جازَ أَن يُشَبَّهَ أَمْرُ عِيسَى‏ عَلَيْهِ السَّلامُ وَهُوَ مَولُودٌ مِن غَير أَبٍ لِلنَّاسِ، فَلَمْ لا يَجُوزُ أَن يُشَبَّهُ أَمْرُهُم أَيْضاً؟ وَالَّذِي يَجِبُ أَن يُقالُ لَهُم: أَنَّ عِيسَى هُوَ مَولُودٍ مِن غَيرِ أَبٍ فَلَمْ لا يَجُوزُ أَنْ يَكُونُوا مَولُودٍين مِن غَيرِ آباءِ؟ فَإِنَّهُم لا يَجسُرُونَ عَلَى إِظهارِ مَذْهَبِهم - لَعنَهُمُ اللَّه فِي ذلِكَ - وَمَتى‏ جازَ أَنْ يَكُونَ جَمِيعَ أَنبياءِ اللَّه وَرُسُلِهِ حُجَجِهِ بَعْدَ آدَمَ مَولُودينَ مِنَ الآباءِ وَالأُمَّهاتِ، وَكانَ عِيسَى مِنْ بَيْنِهِمُ‏ عَلَيْهِمُ السَّلاَمُ مَولُوداً مِن غَيرِ أَبٍ جازَ أَن يُشَبَّهُ أَمْرُهُ غَيْرِهِ مِنَ الأَنْبِياءِ وَالحُجَجِ‏ عَلَيْهِمُ السَّلاَمُ كَما جازَ أَن يُولَدَ مِن غَيرِ أَبٍ دُونَهُم و إِنَّما أَرادَ اللَّه عَزَّ وَجَلَّ أَن يَجعَلَ أَمْرَهُ آيَةً وَعَلامةً لِيَعلَمَ بِذلِكَ أَنَّهُ عَلَى كُلِّ شَي‏ءٍ قَديرٌ.

19-2 In another tradition we read, “The Imam is aided by the Holy Spirit. There is a column of light between him and God through which he sees the deeds of the servants. He is informed about what he needs by it. Sometimes that light is shined at him and he gets to know (what he must become aware of). And sometimes it is taken away and thus he will not know (what he needs not know). Sheikh Sadooq said, “The Imam is born. He also has children. He gets ill and he gets cured. He eats and drinks. He urinates and defecates. He gets married. He sleeps. He forgets and he makes mistakes. He gets happy and sad. He laughs and cries. He lives and then dies. He is buried and the people go to visit his shrine. He is resurrected and questioned. He is rewarded and honored. He intercedes. <br>There are two important signs for him: his knowledge and the fulfillment of his prayers. He has heard the news that he gives about the events in the future from his grandfathers from the Messenger of Allah (sw). He has heard them from Gabriel (a.s.). Gabriel has heard them from the Almighty God. All the eleven Imams after the Prophet (sw) were martyred. Some were martyred by the sword - that is the Commander of the Faithful (a.s.) and Al-Hussein (a.s.). The rest of them were poisoned by the disobedient rulers of their time. The martyrdom of the Imams has been a real issue - not the way the boasters and those who believe in turning over the authority believe - may God’s curse be on them. They say, ‘In fact, they were not killed. The people thought they were. However, Sheikh Sadooq says, ‘They are liars. May God’s wrath be upon them. <br>There are no cases of the prophets and His proofs in which the people just thought they were killed, but they were not; except for Jesus the son of Mary (a.s.) alone, since he was taken up alive from the Earth. His soul was taken away in between the heavens and the Earth. Then he was taken up to the heavens where his soul was returned to him. The followings words of the Almighty God refer to this, ‘Behold! God said, ’O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme.’ <br>The Almighty God also expressed what Jesus (a.s.) will say on the Resurrection Day as follows, ‘...And I was a witness over them whilst I dwelt amongst them. When Thou didst take me up, Thou was the Watcher over them, and Thou art a witness to all things.’ And the people who have transgressed beyond bounds regarding the Immaculate Imams (a.s.) say, “If it is allowed for the people to think Jesus (s) who was not killed was killed, why should a similar issue not hold true for the Imams?” Their reply is, “Jesus was created without a father. Why is it not allowed that them (the Imams) be also created without having a father?” They will not dare express their opinion on this issue. May God damn them! <br>When all the prophets, messengers and proofs (Imams) after Adam have been created from a father and a mother - with Jesus (a.s.) being the only exception having only a mother - it is allowed for the people to think he was killed while he was not. This does not hold true for other Prophets and Imams. The Almighty God wished to establish Jesus as a sign and a symbol for us to know that He is able to do anything.

1 - حَدَّثَنا أَبُو العَبَّاسِ مُحَمَّدِ بْنِ إِبْراهيمِ بْنِ إِسْحاق الطَّالِقانِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبُوالقاسِمِ بن مُحَمَّدِ بْنِ عَلِى الهارونِي قالَ: حَدَّثَني أَبُو حامد عِمْران بْنِ مُوسَى بْنِ إِبْراهيم عَنِ الحَسَن بْنِ القاسِمِ الرقام قالَ: حَدَّثَني القاسِم بْنِ مُسْلِم، عَن أَخِيهِ عَبْد العَزِيز بْنِ مُسْلِم قالَ كُنَّا فِي أَيَّامِ عَلِيِّ بْنِ مُوسَى الرِّضَا عَلَيْهِ السَّلامُ بِمَرْوَ فَاجْتَمَعْنَا فِي مَسْجِدِ جَامِعِهَا فِي يَوْمِ جُمُعَةٍ فِي بَدْءِ مَقْدَمِنَا فَأَدَارَ النَّاسُ أَمْرَ الإِمَامَةِ وَذَكَرُوا كَثْرَةَ اخْتِلافِ النَّاسِ فِيهَا فَدَخَلْتُ عَلَى سَيِّدِي وَمَوْلايَ الرِّضَافَأَعْلَمْتُهُ مَا خَاضَ النَّاسُ فِيهِ فَتَبَسَّمَ ثُمَّ قَالَ يَا عَبْدَ الْعَزِيزِ جَهِلَ الْقَوْمُ وَخُدِعُوا عَنْ أَدْيَانِهِمْ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَمْ يَقْبِضْ نَبِيَّهُ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حَتَّى أَكْمَلَ لَهُ الدِّينَ وَأَنْزَلَ عَلَيْهِ الْقُرْآنَ فِيهِ تَفْصِيلُ كُلِّ شَيْ‏ءٍ بَيَّنَ فِيهِ الْحَلالَ وَالْحَرَامَ وَالْحُدُودَ وَالأَحْكَامَ وَجَمِيعَ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ كَمَلاً فَقَالَ عَزَّ وَجَلَّ (ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ) .وَأَنْزَلَ فِي حَجَّةِ الْوَدَاعِ وَهِيَ آخِرُ عُمُرِهِ ( الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلامَ دِين) .وَأَمْرُ الإِمَامَةِ مِنْ تَمَامِ الدِّينِ وَلَمْ يَمْضِ‏ عَلَيْهِ السَّلامُ حَتَّى بَيَّنَ لامَّتِهِ مَعَالِمَ دِينِهِ وَأَوْضَحَ لَهُمْ سُبُلَهُ وَتَرَكَهُمْ عَلَى قَصْدِ الْحَقِّ وَأَقَامَ لَهُمْ عَلِيّاً عَلَيْهِ السَّلامُ عَلَماً وَإِمَاماً وَمَا تَرَكَ شَيْئاً تَحْتَاجُ إِلَيْهِ الأُمَّةُ إِلا بَيَّنَهُ فَمَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ يُكْمِلْ دِينَهُ فَقَدْ رَدَّ كِتَابَ اللَّهِ عَزَّ وَجَلَّ وَمَنْ رَدَّ كِتَابَ اللَّهِ فَهُوَكَافِرٌ هَلْ يَعْرِفُونَ قَدْرَ الإِمَامَةِ وَمَحَلَّهَا مِنَ الأُمَّةِ فَيَجُوزَ فِيهَا اخْتِيَارُهُمْ.إِنَّ الإِمَامَةَ أَجَلُّ قَدْراً وَأَعْظَمُ شَأْناً وَأَعْلَى مَكَاناً وَأَمْنَعُ جَانِباً وَأَبْعَدُ غَوْراً مِنْ أَنْ يَبْلُغَهَا النَّاسُ بِعُقُولِهِمْ أَوْ يَنَالُوهَا بِ‏آرَائِهِمْ أَوْ يُقِيمُوا إِمَاماً بِاخْتِيَارِهِمْ إِنَّ الإِمَامَةَ خَصَّ اللَّهُ عَزَّ وَجَلَّ بِهَا إِبْرَاهِيمَ الْخَلِيلَ‏ عَلَيْهِ السَّلامُ بَعْدَ النُّبُوَّةِ وَالْخُلَّةِ مَرْتَبَةً ثَالِثَةً وَفَضِيلَةً شَرَّفَهُ بِهَا وَأَشَادَ بِهَا ذِكْرَهُ فَقَالَ عَزَّ وَجَلَّ: ( إِنِّي جاعِلُكَ لِلنَّاس إِمام) فَقَالَ الْخَلِيلُ‏ عَلَيْهِ السَّلامُ سُرُوراً بِهَا ( وَمِنْ ذُرِّيَّتِي) قَالَ اللَّهُ عَزَّ وَجَلَّ ( لا يَنالُ عَهْدِي الظَّالِمِينَ) فَأَبْطَلَتْ هَذِهِ الآْيَةُ إِمَامَةَ كُلِّ ظَالِمٍ إِلَى يَوْمِ الْقِيَامَةِ وَصَارَتْ فِي الصَّفْوَةِ ثُمَّ أَكْرَمَهُ اللَّهُ بِأَنْ جَعَلَهَا فِي ذُرِّيَّتِهِ أَهْلِ الصَّفْوَةِ وَالطَّهَارَةِ فَقَالَ عَزَّ وَجَلَّ ( وَوَهَبْنا لَهُ إِسْحاقَ وَيَعْقُوبَ نافِلَةً وَكُلّاً جَعَلْنا صالِحِينَ وَجَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَأَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَإِقامَ الصَّلاةِ وَإِيتاءَ الزَّكاةِ وَكانُوا لَنا عابِدِينَ) .فَلَمْ تَزَلْ فِي ذُرِّيَّتِهِ يَرِثُهَا بَعْضٌ عَنْ بَعْضٍ قَرْناً فَقَرْناً حَتَّى وَرِثَهَا النَّبِيُ ‏فَقَالَ اللَّهُ جَلَّ جَلالُهُ: ( إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ) فَكَانَتْ لَهُخَاصَّةً فَقَلَّدَهَا صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيّاً عَلَيْهِ السَّلامُ بِأَمْرِ اللَّهِ عَزَّ وَجَلَّ عَلَى رَسْمِ مَا فَرَضَهَا اللَّهُ فَصَارَتْ فِي ذُرِّيَّتِهِ الأَصْفِيَاءِ الَّذِينَ آتَاهُمُ اللَّهُ الْعِلْمَ وَالإِيمَانَ بِقَوْلِهِ عَزَّ وَجَلَّ ( وَقالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالإِيمانَ لَقَدْ لَبِثْتُمْ فِي كِتابِ اللَّهِ إِلى‏ يَوْمِ الْبَعْثِ) فَهِيَ فِي وُلْدِ عَلِيٍ‏ عَلَيْهِ السَّلامُ خَاصَّةً إِلَى يَوْمِ الْقِيَامَةِ إِذْ لا نَبِيَّ بَعْدَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَمِنْ أَيْنَ يَخْتَارُ هَؤُلاءِ الْجُهَّالُ.إِنَّ الإِمَامَةَ هِيَ مَنْزِلَةُ الأَنْبِيَاءِ وَإِرْثُ الأَوْصِيَاءِ إِنَّ الإِمَامَةَ خِلافَةُ اللَّهِ عَزَّ وَجَلَّ وَخِلافَةُ الرَّسُولِ وَمَقَامُ أَمِيرِ الْمُؤْمِنِينَ وَمِيرَاثُ الْحَسَنِ وَالْحُسَيْنِ‏ عَلَيْهِمُ السَّلاَمُ.إِنَّ الإِمَامَةَ زِمَامُ الدِّينِ وَنِظَامُ الْمُسْلِمِينَ وَصَلاحُ الدُّنْيَا وَعِزُّ الْمُؤْمِنِينَ إِنَّ الإِمَامَةَ أُسُّ الإِسْلامِ النَّامِي وَفَرْعُهُ السَّامِي بِالإِمَامِ تَمَامُ الصَّلاةِ وَالزَّكَاةِ وَالصِّيَامِ وَالْحَجِّ وَالْجِهَادِ وَتَوْفِيرُ الْفَيْ‏ءِ وَالصَّدَقَاتِ وَإِمْضَاءُ الْحُدُودِ وَالأَحْكَامِ وَمَنْعُ الثُّغُورِ وَالأَطْرَافِ.وَالإِمَامُ يُحَلِّلُ حَلالَ اللَّهِ وَيُحَرِّمُ حَرَامَ اللَّهِ وَيُقِيمُ حُدُودَ اللَّهِ وَيَذُبُّ عَنْ دِينِ اللَّهِ وَيَدْعُو إِلَى سَبِيلِ رَبِّهِ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَالْحُجَّةِ الْبَالِغَةِ الإِمَامُ كَالشَّمْسِ الطَّالِعَةِ لِلْعَالَمِ وَهِيَ فِي الأُفُقِ بِحَيْثُ لا تَنَالُهُ الأَيْدِي وَالأَبْصَارُ الإِمَامُ الْبَدْرُ الْمُنِيرُ وَالسِّرَاجُ الزَّاهِرُ وَالنُّورُ السَّاطِعُ وَالنَّجْمُ الْهَادِي فِي غَيَاهِبِ الدُّجَى وَالْبَلَدِ الْقِفَارِ وَلُجَجِ الْبِحَارِ الإِمَامُ الْمَاءُ الْعَذْبُ عَلَى الظَّمَإِ وَالدَّالُّ عَلَى الْهُدَى وَالْمُنْجِي مِنَ الرَّدَى الإِمَامُ النَّارُ عَلَى الْيَفَاعِ الْحَارُّ لِمَنِ اصْطَلَى بِهِ وَالدَّلِيلُ فِي الْمَهَالِكِ مَنْ فَارَقَهُ فَهَالِكٌ.الإِمَامُ السَّحَابُ الْمَاطِرُ وَالْغَيْثُ الْهَاطِلُ وَالشَّمْسُ الْمُضِيئَةُ وَالسَّمَاءُ الظَّلِيلَةُ وَالأَرْضُ الْبَسِيطَةُ وَالْعَيْنُ الْغَزِيرَةُ وَالْغَدِيرُ وَالرَّوْضَةُ.الإِمَامُ الأَمِينُ الرَّفِيقُ وَالأَخُ الشَّقِيقُ [الشَّفِيقُ] وَمَفْزَعُ الْعِبَادِ فِي الدَّاهِيَةِ.الإِمَامُ أَمِينُ اللَّهِ فِي أَرْضِهِ وَحُجَّتُهُ عَلَى عِبَادِهِ وَخَلِيفَتُهُ فِي بِلادِهِ الدَّاعِي إِلَى اللَّهِ وَالذَّابُّ عَنْ حُرَمِ اللَّهِ.الإِمَامُ الْمُطَهَّرُ مِنَ الذُّنُوبِ الْمُبَرَّأُ مِنَ الْعُيُوبِ مَخْصُوصٌ بِالْعِلْمِ مَوْسُومٌ بِالْحِلْمِ نِظَامُ الدِّينِ وَعِزُّ الْمُسْلِمِينَ وَغَيْظُ الْمُنَافِقِينَ وَبَوَارُ الْكَافِرِينَ.الإِمَامُ وَاحِدُ دَهْرِهِ لا يُدَانِيهِ أَحَدٌ وَلا يُعَادِلُهُ عَالِمٌ وَلا يُوجَدُ مِنْهُ بَدَلٌ وَلا لَهُ مِثْلٌ وَلا نَظِيرٌ مَخْصُوصٌ بِالْفَضْلِ كُلِّهِ مِنْ غَيْرِ طَلَبٍ مِنْهُ لَهُ وَلا اكْتِسَابٍ بَلِ اخْتِصَاصٌ مِنَ الْمُفْضِلِ الْوَهَّابِ فَمَنْ ذَا الَّذِي يَبْلُغُ مَعْرِفَةَ الإِمَامِ وَيُمْكِنُهُ اخْتِيَارُهُ هَيْهَاتَ هَيْهَاتَ ضَلَّتِ الْعُقُولُ وَتَاهَتِ الْحُلُومُ وَحَارَتِ الأَلْبَابُ وَحَسَرَتِ الْعُيُونُ وَتَصَاغَرَتِ الْعُظَمَاءُ وَتَحَيَّرَتِ الْحُكَمَاءُ وَتَقَاصَرَتِ الْحُلَمَاءُ وَحَصِرَتِ الْخُطَبَاءُ وَجَهِلَتِ الأَلِبَّاءُ وَكَلَّتِ الشُّعَرَاءُ وَعَجَزَتِ الأُدَبَاءُ وَعَيِيَتِ الْبُلَغَاءُ عَنْ وَصْفِ شَأْنٍ مِنْ شَأْنِهِ أَوْ فَضِيلَةٍ مِنْ فَضَائِلِهِ فَأَقَرَّتْ بِالْعَجْزِ وَالتَّقْصِيرِ وَكَيْفَ يُوصَفُ أَوْ يُنْعَتُ بِكُنْهِهِ أَوْ يُفْهَمُ شَيْ‏ءٌ مِنْ أَمْرِهِ أَوْ يُوجَدُ مَنْ يَقُومُ مَقَامَهُ وَيُغْنِي غَنَاءَهُ لا كَيْفَ وَأَنَّى وَهُوَبِحَيْثُ النَّجْمِ مِنْ أَيْدِي الْمُتَنَاوِلِينَ وَوَصْفِ الْوَاصِفِينَ.فَأَيْنَ الاخْتِيَارُ مِنْ هَذَا وَأَيْنَ الْعُقُولُ عَنْ هَذَا أَوْ أَيْنَ يُوجَدُ مِثْلُ هَذَا ظَنُّوا أَنَّ ذَلِكَ يُوجَدُ فِي غَيْرِ آلِ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِمْ كَذَبَتْهُمْ وَاللَّهِ أَنْفُسُهُمْ وَمَنَّتْهُمُ الْبَاطِلَ فَارْتَقَوْا مُرْتَقًى صَعْباً دَحْضاً تَزِلُّ عَنْهُ إِلَى الْحَضِيضِ أَقْدَامُهُمْ رَامُوا إِقَـامَةَ الإِمَـامَةِ بِعُقُولٍ حَـائِرَةٍ بَـائِرَةٍنَاقِصَةٍ وَآرَاءٍ مُضِلَّةٍ فَلَمْ يَزْدَادُوا مِنْهُ إِلا بُعْداً: ( قاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ) .لَقَدْ رَامُوا صَعْباً وَقَالُوا إِفْكاً وَضَلُّوا ضَلالاً بَعِيداً وَوَقَعُوا فِي الْحَيْرَةِ إِذْ تَرَكُوا الإِمَامَ عَنْ بَصِيرَةٍ ( وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ) .رَغِبُوا عَنِ اخْتِيَارِ اللَّهِ وَاخْتِيَارِ رَسُولِهِ إِلَى اخْتِيَارِهِمْ وَالْقُرْآنُ يُنَادِيهِمْ: ( وَرَبُّكَ يَخْلُقُ ما يَشاءُ وَيَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ سُبْحانَ اللَّهِ وَتَعالى‏ عَمَّا يُشْرِكُونَ)وَقَالَ عَزَّ وَجَلَّ ( وَما كانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ)وَقَالَ عَزَّ وَجَلَّ ( ما لَكُمْ كَيْفَ تَحْكُمُونَ أَمْ لَكُمْ كِتابٌ فِيهِ تَدْرُسُونَ إِنَّ لَكُمْ فِيهِ لَما تَخَيَّرُونَ أَمْ لَكُمْ أَيْمانٌ عَلَيْنا بالِغَةٌ إِلى‏ يَوْمِ الْقِيامَةِ إِنَّ لَكُمْ لَما تَحْكُمُونَ سَلْهُمْ أَيُّهُمْ بِذلِكَ زَعِيمٌ أَمْ لَهُمْ شُرَكاءُ فَلْيَأْتُوا بِشُرَكائِهِمْ إِنْ كانُوا صادِقِينَ)وَقَالَ عَزَّ وَجَلَّ ( أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى‏ قُلُوبٍ أَقْفالُه) . ( أَمْ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ)أَمْ ( قَالُوا سَمِعْنَا وَهُمْ لا يَسْمَعُونَ إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لا يَعْقِلُونَ وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْراً لاسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ)وَ( قالُوا سَمِعْنا وَعَصَيْن)بَلْ هُوَ( فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ) .فَكَيْفَ لَهُمْ بِاخْتِيَارِ الإِمَامِ وَالإِمَامُ عَالِمٌ لا يَجْهَلُ داعي [دَاعٍ] لا يَنْكُلُ مَعْدِنُ الْقُدْسِ وَالطَّهَارَةِ وَالنُّسُكِ وَالزَّهَادَةِ وَالْعِلْمِ وَالْعِبَادَةِ مَخْصُوصٌ بِدَعْوَةِ الرَّسُولِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.وَهُوَ نَسْلُ الْمُطَهَّرَةِ الْبَتُولِ، لا مَغْمَزَ فِيهِ فِي نَسَبٍ وَلا يُدَانِيهِ ذُو حَسَبٍ فِي الْبَيْتِ مِنْ قُرَيْشٍ وَالذِّرْوَةِ مِنْ هَاشِمٍ وَالْعِتْرَةِ مِنْ آلِ الرَّسُولِ وَالرِّضَا مِنَ اللَّهِ شَرَفُ الأَشْرَافِ وَالْفَرْعُ مِنْ عَبْدِ مَنَافٍ نَامِي الْعِلْمِ كَامِلُ الْحِلْمِ مُضْطَلِعٌ بِالإِمَامَةِ عَالِمٌ بِالسِّيَاسَةِ مَفْرُوضُ الطَّاعَةِ قَائِمٌ بِأَمْرِ اللَّهِ نَاصِحٌ لِعِبَادِ اللَّهِ حَافِظٌ لِدِينِ اللَّهِ إِنَّ الأَنْبِيَاءَ وَالأَئِمَّةَ يُوَفِّقُهُمُ اللَّهُ وَيُؤْتِيهِمْ مِنْ مَخْزُونِ عِلْمِهِ وَحُكْمِهِ مَا لا يُؤْتِيهِ غَيْرَهُمْ فَيَكُونُ عِلْمُهُمْ فَوْقَ كُلِّ عِلْمِ أَهْلِ زَمَانِهِمْ فِي قَوْلِهِ تَبَارَكَ وَتَعَالَى ( أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلا أَنْ يُهْدى‏ فَما لَكُمْ كَيْفَ تَحْكُمُونَ) .وَقَوْلِهِ عَزَّ وَجَلَّ ( وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِير) .وَقَوْلِهِ عَزَّ وَجَلَّ فِي طَالُوتَ ( إِنَّ اللَّهَ اصْطَفاهُ عَلَيْكُمْ وَزادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشاءُ وَاللَّهُ واسِعٌ عَلِيمٌ) .وَقَالَ عَزَّ وَجَلَّ لِنَبِيِّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: ( وَكانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيم) .وَقَالَ عَزَّ وَجَلَّ فِي الأَئِمَّةِ مِنْ أَهْلِ بَيْتِهِ وَعِتْرَتِهِ وَذُرِّيَّتِهِ ( أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ وَكَفى‏ بِجَهَنَّمَ سَعِير) .وَإِنَّ الْعَبْـدَ إِذَا اخْتَـارَهُ اللَّهُ عَـزَّ وَجَلَّ لأمُورِ عِبَادِهِ شَرَحَ صَدْرَهُ لِذَلِكَ وَأَوْدَعَ قَلْبَهُ يَنَابِيعَالْحِكْمَةِ وَأَلْهَمَهُ الْعِلْمَ إِلْهَاماً فَلَمْ يَعْيَ بَعْدَهُ بِجَوَابٍ وَلا يُحَيَّرُ فِيهِ عَنِ الصَّوَابِ وَهُوَمَعْصُومٌ مُؤَيَّدٌ مُوَفَّقٌ مُسَدَّدٌ قَدْ أَمِنَ الْخَطَايَا وَالزَّلَلَ وَالْعِثَارَ يَخُصُّهُ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ لِيَكُونَ حُجَّتَهُ عَلَى عِبَادِهِ وَشَاهِدَهُ عَلَى خَلْقِهِ وَذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ فَهَلْ يَقْدِرُونَ عَلَى مِثْلِ هَذَا فَيَخْتَارُوهُ أَوْ يَكُونُ مُخْتَارُهُمْ بِهَذِهِ الصِّفَةِ فَيُقَدِّمُوهُ تَعَدَّوْا وَبَيْتِ اللَّهِ الْحَقَّ وَنَبَذُوا كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لا يَعْلَمُونَ وَفِي كِتَابِ اللَّهِ الْهُدَى وَالشِّفَاءُ فَنَبَذُوهُ وَاتَّبَعُوا أَهْوَاءَهُمْ فَذَمَّهُمُ اللَّهُ وَمَقَتَهُمْ وَأَتْعَسَهُمْ فَقَالَ عَزَّ وَجَلَّ ( وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ) .وَقَالَ عَزَّ وَجَلَّ ( فَتَعْساً لَهُمْ وَأَضَلَّ أَعْمالَهُمْ) .وَقَالَ عَزَّ وَجَلَّ ( كَبُرَ مَقْتاً عِنْدَ اللَّهِ وَعِنْدَ الَّذِينَ آمَنُوا كَذلِكَ يَطْبَعُ اللَّهُ عَلى‏ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ)

20-1 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Abu Ahmad Al-Qasim ibn Muhammad ibn Ali al-Haruni quoted on the authority of Sa’eed Al-Hussein ibn Ali al-Adawi quoted on the authority of Abu Hamid Imran ibn Musa ibn Ibrahim, on the authority of Al-Hassan ibn Al-Qasim Ar-Raqqam, on the authority of Al-Qasim ibn Muslim, on the authority of his brother Abdul Aziz ibn Muslim, “At the times of Ali ibn Musa Al-Ridha (s) we were in Marv. We had gathered together in the Jami’a mosque where the people were talking about the concept of Divine Leadership and the many differences which the people have with each other in that respect. I went to see my Master and my Friend Al-Ridha (s) and told him what the people said in that regard. He (s) smiled and said, ‘O Abdul Aziz! The people are ignorant and have been tricked regarding their religion. The Blessed the Sublime God did not take away the life of His Prophet (s) until after He perfected the religion for him and sent him the Quran in which everything including the allowed, the forbidden, the bounds, the decrees and everything which is needed is clarified. Then the Honorable the Exalted God said, ‘…Nothing have we omitted from the Book…’ During the Farewell Pilgrimage, which was made in the last days of the Prophet’s (s) lifetime, God revealed to him, ‘…This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…’ It is the issue of Divine Leadership which completes the religion. The Prophet (s) did not die until he (s) clarified the knowledge of their religion for them, showed them their way, put them on the straight path, established Ali (s) as their Guide and Divine Leader, and stated whatever the people needed. Whoever thinks that God has not completed His Religion has, in fact, denied God’s Book. Whoever denies God’s Book is an atheist. Are the people aware of the degree and worth of Divine Leadership and its rank amongst the nation so that their choosing a leader be acceptable? Divine Leadership is much more magnificent, nobler in status, higher in position and much more deep-rooted than to be understood by the intellect or views of the people so that they can elect a leader by themselves. Divine Leadership is what has been placed in the third rank by God after Prophethood and Friendship of God and granted to Abraham (s). God has given him great nobility by that and made him well-known.The Honorable the Exalted God said, ‘…I will make thee an Imam to the Nations…’ Then Abraham (s) got happy and said, ‘…And also (Imams) from my offspring!…’ Then the Honorable the Exalted God said, ‘But My Promise is not within the reach of evil-doers.’ Thus this verse will forever close any possibility of Divine Leadership for any oppressor up until the Resurrection Day. Therefore, Divine Leadership has been limited to the chosen ones. Then the Honorable the Exalted God honored him by establishing Divine Leadership for the chosen pure ones from Abraham’s (s) progeny. The Honorable the Exalted God said, ‘And We bestowed on him Isaac and, as an additional gift, (a grandson), Jacob, and We made righteous men of every one (of them). And We made them Divine Leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practice regular charity; and they constantly served Us (and Us only).’Thus Divine Leadership remained in his progeny from one generation to the next until the Prophet (s) inherited it. The Honorable the Exalted God said, ‘Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Messenger and those who believe: And Allah is the Protector of those who have faith.’ Therefore, thisDivine Leadership was especially for the Prophet (s) and by God’s orders he (s) handed it down to Ali (s). It then remained in the hands of those of his (Ali’s) progeny who were chosen and who were granted knowledge and faith by God as the Honorable the Exalted God says, ‘But those endued with knowledge and faith will say, ‘Indeed ye did tarry, within Allah’s Decree, to the Day of Resurrection, and this is the Day of Resurrection…’’ Therefore, Divine Leadership remains in the hands of the progeny of Ali (s) until the Resurrection Day since there will be no Prophets after Muhammad (s). Now how can these ignorant ones choose? Divine Leadership is the rank of the Prophets, and the Inheritance of the Trustees. Divine Leadership is the position of Vicegerency of the Honorable the Exalted God and vicegerency of the Prophet. It is the position of the Commander of the Faithful. It is the Inheritance of Al-Hassan (s) and Al-Hussein (s). Divine Leadership is the reign of religion, the order for the Muslims, the good of this world and the honor of the believers. Divine Leadership is the firm foundation of Islam and its greatest product.The perfection of the prayers, paying of the alms-tax, fasting, pilgrimage to Mecca (Hajj), engaging in holy wars is done by the Divine Leader. The booties gained without any bloodshed, and charities are blessed by the Divine Leader. The Divine Doctrinal Provisions and the Punishments are put into practice by the Divine Leader, and the borders are safeguarded by him.The Divine Leader legalizes whatever God deems legal, forbids whatever God deems illegal, and executes the doctrinal provisions that God has decreed, protects the religion of God, and calls to the path of his Lord using wisdom, good advice, and strong proofs. The Divine Leader is like a brilliant sun in the world which is way out in the horizon out of the reach of the hands and the eyes. The Divine Leader is like a luminous full moon shining as a bright lamp and incident light, a guiding star in dark gloom, arid deserts and awesome oceans. The Divine Leader is like delicious water for the thirsty and like a guide to lead away from destruction. The Divine Leader is like the guiding fire on the desert highlands whose heat will warm the seekers of his warmth. He directs us out of dangers. Whoever abandons him will surely perish.The Divine Leader is like the raining clouds and the torrential downpour. He is like the shining sun and the vast land. He is like a gushing spring, a garden and a creek. The Divine Leader is like a trustworthy companion, a kind father and a real brother. He is like the shelter for the servants.The Divine Leader is the Trustee of God on His land. He is His Proof for His servants and His Vicegerent in His towns. He is the Caller to God, and the protector of the sanctities of the Honorable the Exalted God.The Divine Leader is purified from sins and free from defects, is given exclusive knowledge, is characterized with forbearance, is the order of the religion, is the Stronghold of the believers, is the cause of anger of the hypocrites, and the perdition of the unbelievers.The Divine Leader is the unsurpassed one in his own time. No one can catch up with him and no scholar can equal him. There is no substitute for him and there is no like or match for him. Perfect virtue is dedicated to him without him seeking it or acquiring it. Rather, it is dedicated to him by the Favorer the Endower God.How is it then possible for anybody to attain the true recognition of the Divine Leader? How impossible this is! Minds are too astray, intellects are too lost, wits are too perplexed, speakers are too mute, poets are too unversed, authors are too impotent, eloquent ones are too wordless, and scholars are too weak to describe a single feature or a single virtue of the features and virtues of the Divine Leader. Consequently, they all confess their shortcomings and inadequacies to do so. How is it then possible to describe him as a whole or portray his manners? How it is possible to find anyone who can act out his role or represent him? How is this possible while the Divine Leader is as far away as the stars are from the reach of the debaters and the describers? Then where does the choice of the people stand and where does this rank stand? Where are the intellects and how can this rank be understood? Where can anyone find such a person? Do they think they can find Divine Leadership in anyone outside of the Household of the Prophet (s)?By God, they are deceived by themselves and their false claims have led them into indulging in false hopes. They are surely climbing a rugged ascent and a slippery mount that will surely cause them to stumble to the rock bottom with wandering, insufficient, and impoverished intellects and deviating opinions, because they have intended to choose a DivineLeader on their own. They will only get farther away from where they intend to go. ‘The Curse of God be on them! How are they deluded ( away from the Truth)!’ They have decided to go along a difficult road. They have said false things. They ‘…have verily strayed far, far away from the Path…’ and do not know what to do since they have knowingly abandoned the Divine Leader. Satan adorned their deeds in their own sight and hindered them from following the right path while they were able to see. They have abandoned the choice of God and His Prophet ( s) and have considered their own choice. The Quran calls them and says, ‘Thy Lord does create and choose as He pleases: no choice have they ( in the matter): Glory be to Allah. and far is He above the partners they ascribe ( to Him)!’ And the Honorable the Exalted God says, ‘It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.’The Honorable the Exalted God also says, ‘What is the matter with you? How judge ye? Or have ye a book through which ye learn that ye shall have, through it whatever ye choose? Or have ye Covenants with Us to oath, reaching to the Day of Judgment, ( providing) that ye shall have whatever ye shall demand? Ask thou of them, which of them will stand surety for that!’The Honorable the Exalted God also says, ‘Do they not then earnestly seek to understand the Qur’an, or are their hearts locked up by them?’ Or has God placed a seal on their hearts and they no longer understand. Or they say, ‘…We hear, but listen not.’ ‘For the worst of beasts in the sight of Allah are the deaf and the dumb - those who understand not. If Allah had found in them any good. He would indeed have made them listen: ( As it is), if He had made them listen, they would but have turned back and declined ( Faith).’ Then how could they nominate a Divine Leader while the true Divine Leader is one so versed in knowledge that ignorance never approaches him and is a custodian that never betrays? He is the mine of holiness, purity, worship, knowledge and servitude. In fact, the Prophet ( s) himself has especially called upon him to become the Divine Leader.The Divine Leader is from the progeny of the pure al-Batool (Fatima) (s). There are no flaws in this lineage. There are no honorable ones to equal him (i.e. the Divine Leader). He is from the Quraysh tribe. His clan is the Hashemites and his root is the Messenger of God (s). God is pleased with the Divine Leader. He is the master of the celebrities, and he is of the progeny of Abd Minaf. The Divine Leader’s knowledge is ever-increasing. His forbearance is perfect. He is cognizant of politics and is worthy of Divine Leadership. Obedience to him is obligatory. He is the executor of God’s commandments and an adviser for God’s servants. He is the protector of God’s religion. God will grant success to the Prophets (s) and the Divine Leaders (s). God will exclusively grant them a part of His stored knowledge and wisdom so that they become the most knowledgeable of people. The Sublime God says, ‘…is then He Who gives guidance to truth more worthy to be followed, or he who finds not guidance (himself) unless he is guided? What then is the matter with you? How judge ye?’ Also the Honorable the Exalted God said, ‘He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing…’ Relating the story of Saul, the Honorable the Exalted God says, ‘God hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: God Granteth His authority to whom He pleaseth. God careth for all, and He knoweth all things.’About the Prophet David (s), the Honorable the Exalted God says, ‘… and David slew Goliath; and God gave him power and wisdom and taught him whatever (else) He willed…’Addressing the Prophet Muhammad (s), the Honorable the Exalted God says, ‘…And great is the Grace of God unto thee.’ About the Divine Leaders from the Prophet’s family, progeny, and offspring, the Honorable the Exalted God says, ‘Or do they envy mankind for what God hath given them of his bounty? But We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom. Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire.’When God selects someone for managing the affairs of His servants, He grants him the will to do so, fills his heart with gushing springs ofwisdom, and bestows upon him full knowledge so that he will have the ability to answer any questions and say nothing but the truth. The Divine Leader is Immaculate and Approved of. God will grant him success. He will be immune from erring, slipping and destruction. God will make him especially this way to serve as His Proof for His servants (people), and His Witness over His creatures. ‘Such is the Bounty of God, which He bestows on whom He will: and God is the Lord of the highest bounty.’ Do they then have such powers or access to such powers to be able to chose the Divine Leader? Or does the one chosen by them have such characteristics to be preferred to others? I swear by God’s House that they have transgressed beyond what is right and have pushed aside God’s Book as if they know nothing. There is healing and guidance in God’s Book and they have put it aside and have followed their own selfish desires. That is why God admonishes them, hates them and destroys them. The Honorable the Exalted God says, ‘…and who is more astray than one who follow his own lusts, devoid of guidance from God? For God guides not people given to wrong-doing.’ The Honorable the Exalted God also said, ‘…and (Allah) will render their deeds astray (from their mark).’ The Honorable the Exalted God also said, ‘(Such) as dispute about the Signs of Allah, without any authority that hath reached them, grievous and odious (is such conduct) in the sight of Allah and of the Believers. Thus doth Allah, seal up every heart - of arrogant and obstinate Transgressors.’”

2 - وَحَدَّثَني بِهذَا الْحَدِيث مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عصام الكُلَيْنِيُّ وَعَلِىِّ بْنِ ِحْمَد بْنِ‏عِمْران الدقاق وَعَلِىِّ بْنِ عَبْدِ اللَّه الوَرَّاقُ وَالحَسَن بْنِ أحْمَد المُؤَدِّبُ وَالحُسَيْنِ بْنِ إِبْراهيمِ بْنِ هِشامِ المُؤَدِّبُ رَضِيَ اللَّهُ عَنْهُمْ قالُوا حَدَّثَنا مُحَمَّدِ بْنِ يَعْقُوبِ الكُلَيْنِيُّ قالَ: حَدَّثَنا مُحَمَّد القاسِم بْنِ العلا قالَ: حَدَّثَنا القاسِم بْنِ مُسْلِم، عَن أَخِيهِ عَبْد العَزِيز بْنِ مُسْلِم عَنِ الرِّضا عَلَيْهِ السَّلامُ.

20-2 The same tradition has been narrated by Muhammad ibn Isam al-Kolayni, Ali ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq, Ali ibn Abdullah al-Warraq, Al-Hassan ibn Ahmad al-Mu’addib, and Al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mu’addib - may God be pleased with them - who narrated it on the authority of Muhammad ibn Yaqoob al-Kolayni, on the authority of Abu Muhammad Al-Qasim ibn al-Ula, on the authority of Al-Qasim ibn Muslim, on the authority of his brother Abdul Aziz ibn Muslim, on the authority of Al-Ridha (s).