ʿUyūn akhbār al-Riḍā

1 - حَدَّثَنا أَبُو الحَسَن مُحَمَّدِ بْنِ عَلِىِّ بْنِ ِلشاه بِمَرْوَرُودَ قالَ: حَدَّثَنا أَبُوالْعَبّاس أَحْمَدِ بْنِ المُظَفَّرُ بْنِ الحُسَيْن قالَ: حَدَّثَنا أَبُوعَبْدِ اللَّه مُحَمَّدِ بْنِ زَكَرِيَّا البَصَرِيِّ قالَ: حَدَّثَني مُحَمَّدِ بْنِ سابِق قالَ: حَدَّثَنا عَلِىِّ بْنِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي، عَن أَبيهِ جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ عَنْ أَبيهِ، عَن جَدِّهِ‏ عَلَيْهِ السَّلامُ قالَ: قالَ عَلِىِّ بْنِ أِبي طالب‏ عَلَيْهِ السَّلامُ: لَقَدْ هَمَمْتُ بِتَزْوِيجِ فَاطِمَةَ ابْنَةِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَلَمْ أَتَجَرَّأْ أَنْ أَذْكُرَ ذَلِكَ لِلنَّبِيِّ وَإِنَّ ذَلِكَ لَيَخْتَلِجُ فِي صَدْرِي لَيْلِي وَنَهَارِي حَتَّى دَخَلْتُ عَلَى رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقَالَ: يَا عَلِيُّ. قُلْتُ: لَبَّيْكَ يَا رَسُولَ اللَّهِ. قَالَ: هَلْ لَكَ فِي التَّزْوِيجِ؟ قُلْتُ: رَسُولُ اللَّهِ أَعْلَمُ. وَإِذَا هُوَ يُرِيدُ أَنْ يُزَوِّجَنِي بَعْضَ نِسَاءِ قُرَيْشٍ، وَإِنِّي لَخَائِفٌ عَلَى فَوْتِ فَاطِمَةَ، فَمَا شَعَرْتُ بِشَيْ‏ءٍ إِذْ أَتَانِي رَسُولُ رَسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ فَقَالَ لِي: أَجِبِ النَّبِيَ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَأَسْرِعْ، فَمَا رَأَيْنَا رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَشَدَّ فَرَحاً مِنْهُ الْيَوْمَ. قَالَ: فَأَتَيْتُهُ مُسْرِعاً، فَإِذَا هُوَ فِي حُجْرَةِ أُمِّ سَلَمَةَ. فَلَمَّا نَظَرَ إِلَيَّ تَهَلَّلَ وَجْهُهُ فَرَحاً وَتَبَسَّمَ حَتَّى نَظَرْتُ إِلَى بَيَاضِ أَسْنَانِهِ يَبْرُقُ. فَقَالَ: أَبْشِرْ يَا عَلِيُّ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ كَفَانِي مَا قَدْ كَانَ أَهَمَّنِي مِنْ أَمْرِ تَزْوِيجِكَ. فَقُلْتُ: وَكَيْفَ ذَلِكَ يَا رَسُولَ اللَّهِ؟ قَالَ: أَتَانِي جَبْرَئِيلُ وَمَعَهُ مِنْ سُنْبُلِ الْجَنَّةِ وَقَرَنْفُلِهَا فَنَاوَلَنِيهِمَا فَأَخَذْتُهُمَا وَشَمِمْتُهُمَا فَقُلْتُ: مَا سَبَبُ هَذَا السُّنْبُلِ وَالْقَرَنْفُلِ؟ فَقَالَ: إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى أَمَرَ سُكَّانَ الْجِنَانِ مِنَ الْمَلائِكَةِ وَمَنْ فِيهَا أَنْ يُزَيِّنُوا الْجِنَانَ كُلَّهَا بِمَغَارِسِهَا وَأَشْجَارِهَا وَثِمَارِهَا وَقُصُورِهَا، وَأَمَرَ رِيحَهَا فَهَبَّتْ بِأَنْوَاعِ الْعِطْرِ وَالطِّيبِ، وَأَمَرَ حُورَ عِينِهَا بِالْقِرَاءَةِ فِيهَا بَسُورَةِ طه وَطَوَاسِينَ وَيس وَحمعسق. ثُمَّ نَادَى مُنَادٍ مِنْ تَحْتِ الْعَرْشِ أَلا إِنَّ الْيَوْمَ يَوْمُ وَلِيمَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ‏ عَلَيْهِ السَّلامُ. أَلا إِنِّي أُشْهِدُكُمْ أَنِّي قَدْ زَوَّجْتُ فَاطِمَةَ بِنْتَ مُحَمَّدٍ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رِضًى مِنِّي بَعْضُهُمَا لِبَعْضٍ.ثُمَّ بَعَثَ اللَّهُ تَبَارَكَ وَتَعَالَى سَحَابَةً بَيْضَاءَ فَقَطَرَتْ عَلَيْهِمْ مِنْ لُؤْلُئِهَا وَزَبَرْجَدِهَا وَيَوَاقِيتِهَا وَقَامَتِ الْمَلائِكَةُ فَنَثَرَتْ مِنْ سُنْبُلِ الْجَنَّةِ وَقَرَنْفُلِهَا هَذَا مِمَّا نَثَرَتِ الْمَلائِكَةُ ثُمَّ أَمَرَ اللَّهُ تَبَارَكَ وَتَعَالَى مَلَكاً مِنْ مَلائِكَةِ الْجَنَّةِ يُقَالُ لَهُ رَاحِيلُ وَلَيْسَ فِي الْمَلائِكَةِ أَبْلَغُ مِنْهُ فَقَالَ اخْطُبْ يَا رَاحِيلُ فَخَطَبَ بِخُطْبَةٍ لَمْ يَسْمَعْ بِمِثْلِهَا أَهْلُ السَّمَاءِ وَلا أَهْلُ الأَرْضِ ثُمَّ نَادَى مُنَادٍ أَلا يَا مَلائِكَتِي وَسُكَّانَ جَنَّتِي بَارِكُوا عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ حَبِيبِ مُحَمَّدٍ وَفَاطِمَةَ بِنْتِ مُحَمَّدٍ فَقَدْ بَارَكْتُ عَلَيْهِمَا أَلا إِنِّي قَدْ زَوَّجْتُ أَحَبَّ النِّسَاءِ إِلَيَّ مِنْ أَحَبِّ الرِّجَالِ إِلَيَّ بَعْدَ النَّبِيِّينَ وَالْمُرْسَلِينَ فَقَالَ رَاحِيلُ الْمَلَكُ يَا رَبِّ وَمَا بَرَكَتُكَ فِيهِمَا بِأَكْثَرَ مِمَّا رَأَيْنَا لَهُمَا فِي جِنَانِكَ وَدَارِكَ فَقَالَ عَزَّ وَجَلَّ يَا رَاحِيلُ إِنَّ مِنْ بَرَكَتِي عَلَيْهِمَا أَنْ أَجْمَعَهُمَا عَلَى مَحَبَّتِي وَأَجْعَلَهُمَا حُجَّةً عَلَى خَلْقِي وَعِزَّتِي وَجَلالِي لاخْلُقَنَّ مِنْهُمَا خَلْقاً وَلانْشِئَنَّ مِنْهُمَا ذُرِّيَّةً أَجْعَلُهُمْ خُزَّانِي فِي أَرْضِي وَمَعَادِنَ لِعِلْمِي وَدُعَاةً إِلَى دِينِي بِهِمْ أَحْتَجُّ عَلَى خَلْقِي بَعْدَ النَّبِيِّينَ وَالْمُرْسَلِينَ فَأَبْشِرْ يَا عَلِيُّ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ أَكْرَمَكَ كَرَامَةً لَمْ يُكْرِمْ بِمِثْلِهَا أَحَداً وَقَدْ زَوَّجْتُكَ ابْنَتِي فَاطِمَةَ عَلَى مَا زَوَّجَكَ الرَّحْمَنُ وَقَدْ رَضِيتُ لَهَا بِمَا رَضِيَ اللَّهُ لَهَا فَدُونَكَ أَهْلَكَ فَإِنَّكَ أَحَقُّ بِهَا مِنِّي وَلَقَدْ أَخْبَرَنِي جَبْرَئِيلُ‏ عَلَيْهِ السَّلامُ أَنَّ الْجَنَّةَ مُشْتَاقَةٌ إِلَيْكُمَا وَلَوْ لا أَنَّ اللَّهَ عَزَّ وَجَلَّ قَدَّرَ أَنْ يُخْرِجَ مِنْكُمَا مَا يَتَّخِذُهُ عَلَى الْخَلْقِ حُجَّةً لاجَابَ فِيكُمَا الْجَنَّةَ وَأَهْلَهَا فَنِعْمَ الأَخُ أَنْتَ وَنِعْمَ الْخَتَنُ أَنْتَ وَنِعْمَ الصَّاحِبُ أَنْتَ وَكَفَاكَ بِرِضَى اللَّهِ رِضًى قَالَ عَلِيٌ‏ عَلَيْهِ السَّلامُ فَقُلْتُ يَا رَسُولَ اللَّهِ بَلَغَ مِنْ قَدْرِي حَتَّى إِنِّي ذُكِرْتُ فِي الْجَنَّةِ وَزَوَّجَنِيَ اللَّهُ فِي مَلائِكَتِهِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ إِذَا أَكْرَمَ وَلِيَّهُ وَأَحَبَّهُ أَكْرَمَهُ بِمَا لا عَيْنٌ رَأَتْ وَلا أُذُنٌ سَمِعَتْ فَحَبَاهَا اللَّهُ لَكَ يَا عَلِيُّ فَقَالَ عَلِيٌ‏ عَلَيْهِ السَّلامُ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ فَقَالَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ آمِينَ.حَدَّثَني بِهذَا الْحَدِيث عَلِىِّ بْنِ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ يَحْيَى بن زَكَرِيَّا القَطَّانُ قالَ: حَدَّثَنا أَبُو مُحَمَّد بَكْرِ بْنِ عَبْدِاللَّه بْنِ حَبِيبٍ قالَ: حَدَّثَنا أَحْمَدِ بْنِ الحارِثِ قالَ: حَدَّثَنا أَبُو مُعاوِيَةَ، عَن الأَعْمَشِ، عَن جَعْفَرِ بْنِ مُحَمَّد، عَن أَبيهِ عَنْ جَدِّهِ، عَن أَبيهِ، عَن عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِ السَّلامُ قـالَ لَقَدْ همـمتهممت بتزويج فاطِمَة عَلَيْهَا السَّلاَمُ وَلامْ‏َجتر? أَن أذكر ذلِكَ لرسول اللَّه وَذكر الْحَدِيث مِثْلَهُ سَواء. وَلِهذَا الْحَدِيث طَرِيق آخِرَ قَدْ أَخْرَجْتُه فِي مَدِينَة العِلْمُ.

21-1 Abul Hassan Muhammad ibn Ali ibn al-Shah in Marvrood narrated that Abul Abbas Ahmad ibn Al-Mudhaffar ibn Al-Hussein quoted on the authority of Abu Abdullah Muhammad ibn Zakariya al-Basri, on the authority of Muhammad ibn Sabiq, on the authority of Ali ibn Musa ibn Ja’far (al-Ridha) (s) on the authority of his father (Imam Kadhim) (s), on the authority of his grandfather (s), on the authority of Ali ibn Abi Talib (s), “When I decided to get married, I did not dare to tell God’s Prophet (s). This issue was on my mind for many days and nights until one day I went to see God’s Prophet (s) and he (s) said, “O Ali!” I said, “Prophet of God! Yes.” He (s) said, “Are you interested in getting married?” I said, “God’s Prophet (s) knows best.” I thought that God’s Prophet (s) would marry off one of the women from the Quraysh tribe to me. I was worried that I might lose the chance to marry (the Blessed Lady) Fatima. I did not understand what happened and God’s Prophet (s) called me in. I went to see him in the house of Umm Salama. When he (s) saw me his face got bright and he smiled such that his white teeth were shining. He (s) told me, “O Ali! Here are the glad tidings. The Blessed the Sublime God took care of the issue of your marriage which was on my mind.” I asked, “O Prophet of God! What is the result?” He (s) said, “Gabriel descended to me and gave me some heavenly hyacinth and clove gillyflower. I took them and smelled them and said, O Gabriel! What is the occasion for bringing me this hyacinth and gillyflower? He (s) said, “The Blessed the Sublime God has ordered all the angels and others residing in Paradise to decorate all the trees, rivers, fruits and palaces in Heaven. He has ordered the winds to blow there with the scent of various perfumes. He has ordered the houri-eyed ones to recite the Chapters of Ta-Ha (No. 20) the three chapters beginning with Ta-Sin (al-Shu’ara, al-Naml, and al-Qasas -No. 26,27,28-) and the chapter of Ya-Sin (No. 36) and the chapter of Ha Mim Ayn Sin Qaf (al-Shura, No.42). The Honorable the Exalted God has ordered the callers to call out, ‘Verily, today is the banquet of Ali ibn Abi-Talib. Bear witness that I marry off (the Blessed Lady) Fatima, the daughter of Muhammad, to Ali ibn Abi Talib. I am pleased with this. These two are one from the other.’”Then, Almighty God sent a white cloud to pour down some of its pearls, aquamarine, and corundum. The angels then dispersed hyacinth and gillyflower of Paradise. Then, the Blessed the Sublime God ordered one of the angels of Paradise called Rahil -who has no other equal in eloquence among the angels- to read the marriage contract. Then Rahil recited such a marriage contract which no one from the heavens and the Earth had recited before. Then God ordered one of the angels to call out, ‘O My angels and the residents of My Paradise! Express congratulations to the beloved friend of Muhammad Ali ibn Abi Talib and the daughter of Muhammad - (the Blessed Lady) Fatima. I have established Blessings for them.’” Rahil said, “O Lord! Are not Your Blessings for them more than what we saw for them in Paradise and considering their rank?” The Honorable the Exalted God said, “O Rahil! Amongst My Blessings for them is My own Love with which I unite them, and establish them as My Proofs for My creatures. I swear by My Honor and Majesty that I will create from them descendants whom I will make My Treasures on My Earth, and as Mines of My Wisdom. By them I will provide My Proofs after My Prophets and Messengers.”“O Ali! Then give me glad tidings! I will marry off my daughter (the Blessed Lady) Fatima to you as the Merciful God did. For her I am pleased with what God is pleased with. Now take the hands of your spouse as you deserve her more than I do. Gabriel informed me that Paradise and its residents are eager to see you two. Had not the Blessed the Sublime God planned to create Proofs for His creatures from your generation, He would have fulfilled the request of the residents of Paradise regarding you. How good a brother, a groom and a companion you are. God’s Pleasure suffices for you. It is better than anyone else’s pleasure.” Then Ali (s) said, “O my Lord! Enable me to be grateful for Thy favours, which thou hast bestowed on me…” Then God’s Prophet (s) said, “Amin!”The same tradition was narrated by Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him, on the authority of Ahmad ibn Yahya al-Zakariya al-Qattan, on the authority of Abu Muhammad Bakr ibn Abdullah ibn Habeeb on the authority of Ahmad ibn al-Harith, on the authority of Abu Mo’awiya, on the authority of al-A’amesh, on the authority of Ja’far ibn Muhammad (as-Sadiq) (s), on the authority of his father (s), on the authority of his grandfather (s), on the authority of his father (s) that Ali ibn Abi Talib (s) said, “I had decidedto marry (the Blessed Lady) Fatima (s) but did not dare tell this to God’s Prophet (s).” The rest is as it was narrated before.This tradition has also been narrated in a different way which I have stated in my book Madinatul-Ilm.

2 - حَدَّثَنا أَبُو مُحَمَّد جَعْفَرِ بْنِ النعيم الشاذانِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ إِدْرِيس إِبْراهيمِ بْنِ هاشِمٍ، عَن عَلِىِّ بْنِ مَعبَد، عَن الحُسَيْنِ بْنِ خالِد، عَن أَبي الحَسَن عَلاىِّ بْنِ‏ِلرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ، عَن‏آبائِهِ، عَن عَلِيِ‏ عَلَيْهِ السَّلامُ قالَ‏قَالَ لِي رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَا عَلِيُّ لَقَدْ عَاتَبَنِي رِجَالٌ مِنْ قُرَيْشٍ فِي أَمْرِ فَاطِمَةَ وَقَالُوا خَطَبْنَاهَا إِلَيْكَ فَمَنَعْتَنَا وَزَوَّجْتَ عَلِيّاً فَقُلْتُ لَهُمْ وَاللَّهِ مَا أَنَا مَنَعْتُكُمْ وَزَوَّجْتُهُ بَلِ اللَّهُ مَنَعَكُمْ وَزَوَّجَهُ فَهَبَطَ عَلَيَّ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ جَلَّ جَلالُهُ يَقُولُ لَوْ لَمْ أَخْلُقْ عَلِيّاً لَمَا كَانَ لِفَاطِمَةَ ابْنَتِكَ كُفْوٌ عَلَى وَجْهِ الأَرْضِ آدَمُ فَمَنْ دُونَهُ.و حَدَّثَنا بِهذَا الْحَدِيث أَحْمَدِ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ‏عَنْ أَبِيهِ، عَن عَلِىِّ بْنِ معبد، عَن الحُسَيْنِ بْنِ خالِد عَنِ الرِّضا عَلَيْهِ السَّلامُ عَنْ آبائِهِ، عَن عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِ السَّلامُ، عَن رَسُولاللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. وَقَدْ أَخْرَجْتُ ما رويته فِي هذَا الْمَعْنى فِي كِتاب مولد فاطِمَة عَلَيْهَا السَّلاَمُ وَفضائلها.

21-2 Abu Muhammad Ja’far ibn al-Na’eem al-Shazani - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Ibrahim ibn Hashem, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, on the authority of Abil Hassan Ali ibn Musa Al-Ridha (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) told him, ‘O Ali! Some of the men of Quraysh tribe have blamed me regarding (the Blessed Lady) Fatima (s). They say that they asked me to marry off (the Blessed Lady) Fatima (s) to them, but I married her off to you. I told them, ‘By God, I was not the one who did that. It was the Sublime God who did not accept you and married her off to Ali. Gabriel descended upon me and said, O Muhammad! God - the Exalted the Magnificent - says, ‘Had I not created Ali (s), there would have been no equal for your daughter (the Blessed Lady) Fatima (s) on the Earth from Adam to the end.’”This tradition has also been narrated by Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him, on the authority of Ali ibn Ibrahim ibn Hashem, on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Hussein ibn Khalid, on the authority of Al-Ridha (s), on the authority of his forefathers (s), on the authority of Ali ibn Abi Talib (s), on the authority of God’s Prophet (s). I have compiled what has been narrated for me on this issue in my book MOWLID FATIMA WA FADHA’ELEHA.

1 - حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عَبْدُ الرَّحْمن القُرَشِي الْحاكِم قالَ: حَدَّثَنا أَبُوبكر مُحَمَّدِ بْنِ خالِد بن الحَسَن المطوعي البخاري قالَ: حَدَّثَنا أَبُو بَكْرِ بْنِ أَبي داوُدِ بِبَغْداد قالَ: حَدَّثَنا عَلِىِّ بْنِ حرب الملائي قالَ: حَدَّثَنا أَبُو الصَّلْتِ الهَرَوِيِّ قالَ: حَدَّثَنا عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ‏عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ، عَن أَبيهِ جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ، عَن أَبيهِ مُحَمَّد عَلِيِ‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ الإِيمَانُ إِقْرَارٌ بِاللِّسَانِ وَمَعْرِفَةٌ بِالْقَلْبِ وَعَمَلٌ بِالأَرْكَانِ.

22-1 Ahmad ibn Muhammad ibn Abdurrahman al-Qurashi al-Hakim narrated that Abu Bakr Muhammad ibn Khalid ibn Al-Hassan al-Motawwa’iy al-Bokhari quoted on the authority of Abu Bakr ibn Abi Dawood in Baghdad, on the authority of Ali ibn Harb al-Mulla’ee, on the authority of Abu Salt al-Harawi, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his 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 Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s) that God’s Prophet (s) said, “Faith is recognition by the heart, expression by the tongue and enacting by the body parts.”

2 - حَدَّثَنا أَبُو أحْمَد مُحَمَّدِ بْنِ جَعْفَرِ بْنِ مُحَمَّد البندار بِفُرغانَة قالَ: حَدَّثَنا أَبُو العَبَّاسِ‏ مُحَمَّدِ بْنِ جمهور الحمادي قالَ: حَدَّثَنا مُحَمَّدِ بْنِ عمر بْنِ مَنْصُورِ البلخي بِمَكَّةِ قالَ: حَدَّثَنايُونِس ‏بن مُحَمَّدِ بْنِ يَزِيد بْنِ عَبْدِ اللَّه الجمحي قالَ: حَدَّثَنا عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ، عَن عَلاىِّ بْنِ‏ِلرِّضا عَلَيْهِ السَّلامُ، عَن أَبِيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ، عَن 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، عَن عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ الإيمان مَعْرِفَةِ بِالقلب وَإِقْرار بِاللسان وَعَمَلِ بِالأَركان.

22-2 Abu Ahmad Muhammad ibn Ja’far ibn Muhammad al-Bondar at Forqanah narrated that Abul Abbas Muhammad ibn Muhammad ibn Jomhoor al-Hammadi quoted on the authority of Muhammad ibn Umar ibn Mansoor al-Balkhi at Mecca, on the authority of Abu Yunus Ahmad ibn Muhammad ibn Yazid ibn Abdullah al-Jomahy, on the authority of Abdul Salam ibn Salih al-Harawi, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his 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 Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s) that God’s Prophet (s) said, “Faith is recognition by the heart, expression by the tongue and enacting by the body parts.”

3 - حَدَّثَنا مُحَمَّدِ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ الحَسَن الصَفَّار عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَن بَكْرِ بْنِ صالِح الرَّازِيُّ، عَن أَبي الصَّلْتِالهَرَوِيِّ قالَ سَأَلْت الرِّضا عَلَيْهِ السَّلامُ، عَنِ الإِيمان فَقالَ‏ عَلَيْهِ السَّلامُ: الإِيمان عَقدٌ بِالقَلب وَلَفظٌ بِاللِّسانِ وَعَمَلٌ بِالجَوارِح لا يَكُونُ الإيمانُ إِلاّ هكَذا.

22-3 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on theauthority of Bakr ibn Salih al-Razi, on the authority of Abi Salt al-Harawi, “I asked Al-Ridha (s) about faith. He (s) said, ‘Faith is belief in the heart, expression by the tongue and enacting by the body parts. Anything else would not be faith.’”

4 - أَخْبَرنِي سُلَيْمان بْنِ أَحْمَدِ بْنِ أَيُّوب اللخمي فِيما كتب إِلى‏ من أصبهان قالَ: حَدَّثَناعَبْد العَزِيز وَمَعاذَ بْنِ المُثَنّى قالا حَدَّثَنا عَبْد السَّلامُ بْنِ صالِح الهَرَوِيِّ قالَ: حَدَّثَنا عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ، عَن أَبيهِ جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ، عَن أَبيهِ مُحَمَّدِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبِيهِ عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن عَلِيِ‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الإِيمان مَعرِفَةٌ بِالقَلبِ وَإِقْرارٌ بِاللِّسانِ وَعَمَلٌ بِالأَركانِ.

22-4 In what Soleiman ibn Ahmad ibn Ayyoub al-Lakhmi wrote to me from Isfahan, he narrated that Ali ibn Abdul Aziz and Ma’az ibn al-Muthanna quoted on the authority of Abdul Salam ibn Salih al-Harawi, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his 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 Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s) that God’s Prophet (s) said, “Faith is recognition by the heart, expression by the tongue and enacting by the body parts.”

5 - حَدَّثَنا حَمْزَة بْنِ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زِيْد بْنِ عَلِىِّ بْنِ الحُسَيْن بْنِ‏أَبي طالِب‏ عَلَيْهِ السَّلامُ بقم فِي رَجَب سِنَةَ تِسْعَ وَثَلاثِينَ وَثَلاثِمائَةٍ قالَ: حَدَّثَني أَبُو الحَسَن عَلِىِّ بْنِ مُحَمَّد البزاز قالَ: حَدَّثَنا أَبُو أحْمَد داوُدِ بْنِ سُلَيْمان الغازي قالَ: حَدَّثَناعَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ حَدَّثَنا أَبي مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي مُحَمَّدِ بْنِ عَلِى الباقِر عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي أَمِيرِ الْمُؤْمِنين عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الإِيمان إِقْرارٌ بِاللّسانِ وَمَعْرِفَةٌ بِالقَلبِ وَعَمَلٌ بِالأَركانَ.قالَ حَمْزَة بْن مُحَمَّد العَلَوِي رَضِىَ اللهُ عَنْهُ وَسَمِعْتُ عَبْدُ الرَّحْمن بْنِ أَبي حاتَمُ يَقُولُ: وَسَمِعْتُ أَبي يَقُولُ: وَقَدْ رَوى‏ هذا الْحَدِيث، عَن أَبي الصَّلْتِ الهَرَوِيِّ عَبْد السَّلامُ بن صالِحٍ، عَن عَلِىِّ بْنِ‏مُوسَى‏الرِّضاعَلَيْهِمَا السَّلاَمُ بِإِسْنادِهِ مِثْلَهُ قالَ أَبُو حاتَمُ: لَوْ قُرِىَ هذا الإِسنادُ عَلَى مَجنُونٍ لَبَرِئٍ.

22-5 In the (Arabic) month of Rajab of the year 339 A.H Hamza ibn Muhammad ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn Al-Hussein ibn Ali ibn Abi Talib (s) in Qum narrated that Abul Hassan Ali ibn Muhammad al-Bazzaz quoted on the authority of Abu Ahmad Dawood ibn Soleiman al-Qadhi, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his 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 Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s) that God’s Prophet (s) said, “Faith is recognition by the heart, expression by the tongue and enacting by the body parts.”The same tradition was narrated by Hamza ibn Muhammad al-Alawi - may God be pleased with him - who quoted it on the authority of Abdurrahman ibn Abi Hatam who quoted it on the authority of his father, on the authority of Abi Salt al-Harawi Abdul Salam ibn Salih, on the authority of Ali ibn Musa Al-Ridha (s), through a similar chain of narrations as before. Abu Hatam said, “Should the names in these chains of documentation of tradition be read to an insane man he would get healed.”

6 - حَدَّثَنا أَبي ‏رحمه الله قالَ: حَدَّثَنا مُحَمَّدِ بْنِ مَعْقِل القِرْميسِينيُّ، عَن مُحَمَّدِ بْنِ عَبْدِ اللَّهبْنِ طاهِرٍ قالَ: كُنْت واقِفاً عَلَى رَأْس أَبي وَعنْدَهُ أَبُوالصَّلْتِ الهَرَوِيِّ وَإِسْحاق بْنِ راهْوَيْه، وَأَحمَدِ بنِ مُحَمَّدِ بْنِ حَنبَلٍ فَقالَ أَبي: لِيُحَدِّثني كُلِّ رَجُلٍ مِنْكُمْ بِحَدِيثٍ، فَقالَ أَبُو الصَّلْتِ الهَرَوِيِّ: حَدَّثني عَلِيُّ بنُ موسَى الرِّضاعَلَيْهِمَا السَّلاَمُ - وَكانَ وَاللَّه رَضِىَ كَما سُمِّي- عَنْ أَبيهِ مُوسَى بْنِ جَعْفَرٍ، عَن أَبيهِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَن أبِيهِ مُحَمَّدِ بْنِ عَلِىّ، عَن أَبيهِ عَلِىِّ بْنِ الحُسَيْن، عَن أَبِيهِ عَلِيِّ، عَن أَبِيهِ عَلِىِّ بنِ أَبي طالِب‏ عَلَيْهِمُ السَّلاَمُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الإِيمَانُ قَوْلٌ وَعَمَلٌ؛ فَلَمَّا خَرَجْنَا، قَالَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَنْبَلٍ: مَا هَذَا الإِسْنَادُ؟ فَقَالَ لَهُ أَبِي: هَذَا سَعُوطُ الَْمجَانِينِ إِذَا سُعِطَ بِهِ الَْمجْنُونُ أَفَاقَ.

22-6 My father - May God Have Mercy upon Him - narrated that Muhammad ibn Ma’qil al-Qirmiseeni quoted on the authority of Muhammadibn Abdullah ibn Tahir, “I was standing with my father. Abu Salt al-Harawi, Ishaq ibn Rahawayh and Ahmad ibn Muhammad ibn Hanbal were also present there. My father said, “Each of you should narrate a tradition for me.” Abu Salt al-Harawi said, “Ali ibn Musa Al-Ridha (s), who I swear by God was really pleasant as his name indicates, quoted on the authority of his 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 Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein ibn Ali (s), on the authority of his father Ali ibn Abi Talib (s) that God’s Prophet (s) said, “Faith consists of talking and action.” When we left Ahmad ibn Muhammad ibn Hanbal said, “What form of chain of traditions was that?” My father said, “It is the healing medication for the insane. If they treat a mad man using it, he will be healed.”

1 - حَدَّثَنا عَلِىِّ بْنِ الحُسَيْن بْنِ شاذَوَيْه المُؤَدِّبُ وَجَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُور رَضِىَ اللهُ عَنْهُ ما قالا حَدَّثَنا مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ جَعْفَر الحِمْيَريُّ، عَن أَبيهِ، عَن الرَّيانِ بْنِ الصَّلْتِ قالَ حَضَرَ الرِّضَا عَلَيْهِ السَّلامُ مَجْلِسَ الْمَأْمُونِ بِمَرْوَوَقَدِ اجْتَمَعَ فِي مَجْلِسِهِ جَمَاعَةٌ مِنْ عُلَمَاءِ أَهْلِ الْعِرَاقِ وَخُرَاسَانَ فَقَالَ الْمَأْمُونُ: أَخْبِرُونِي عَن مَعْنَى هَذِهِ الآْيَةِ: (ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا).فَقَالَتِ الْعُلَمَاءُ: أَرَادَ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ الأُمَّةَ كُلَّهَا. فَقَالَ الْمَأْمُونُ: مَا تَقُولُ يَا أَبَا الْحَسَنِ؟فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: لا أَقُولُ كَمَا قَالُوا، وَلَكِنِّي أَقُولُ أَرَادَ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ الْعِتْرَةَ الطَّاهِرَةَ.فَقَالَ الْمَأْمُونُ: وَكَيْفَ عَنَى الْعِتْرَةَ مِنْ دُونِ الأُمَّةِ؟فَقَالَ لَهُ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّهُ لَوْ أَرَادَ الأُمَّةَ لَكَانَتْ بِأَجْمَعِهَا فِي الْجَنَّةِ، لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: (فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ ذلِكَ هُوَالْفَضْلُ الْكَبِيرُ). ثُمَّ جَمَعَهُمْ كُلَّهُمْ فِي الْجَنَّةِ فَقَالَ: (جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ) فَصَارَتِ الْوِرَاثَةُ لِلْعِتْرَةِ الطَّاهِرَةِ لا لِغَيْرِهِمْ.فَقَالَ الْمَأْمُونُ: مَنِ الْعِتْرَةُ الطَّاهِرَةُ؟فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: الَّذِينَ وَصَفَهُمُ اللَّهُ فِي كِتَابِهِ فَقَالَ جَلَّ وَعَزَّ: (إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً). وَهُمُ الَّذِينَ قَالَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ (إِنِّي مُخَلِّفٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَعِتْرَتِي أَهْلَ بَيْتِي، أَلا وَإِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ فَانْظُرُوا كَيْفَ تَخْلُفُونِّي فِيهِمَا. أَيُّهَا النَّاسُ لا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ).قَالَتِ الْعُلَمَاءُ: أَخْبِرْنَا يَا أَبَا الْحَسَنِ عَنِ الْعِتْرَةِ؛ أَهُمُ الآْلُ أَمْ غَيْرُ الآْلِ؟فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: هُمُ الآْلُ.فَقَالَتِ الْعُلَمَاءُ: فَهَذَا رَسُولُ اللَّهِ‏يُؤْثَرُ عَنْهُ أَنَّهُ قَالَ: (أُمَّتِي آلِي). وَهَؤُلاءِ أَصْحَابُهُ يَقُولُونَ بِالْخَبَرِ الْمُسْتَفَاضِ الَّذِي لا يُمْكِنُ دَفْعُهُ: (آلُ مُحَمَّدٍ أُمَّتُهُ).فَقَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: أَخْبِرُونِي؛ هَلْ تَحْرُمُ الصَّدَقَةُ عَلَى الآْلِ؟ قَالُوا: نَعَمْ.قَالَ: فَتَحْرُمُ عَلَى الأُمَّةِ؟قَالُوا: لا.قَالَ: هَذَا فَرْقُ مَا بَيْنَ الآْلِ وَالأُمَّةِ. وَيْحَكُمْ! أَيْنَ يُذْهَبُ بِكُمْ؟ أَضَرَبْتُمْ عَنِ الذِّكْرِ صَفْحاً أَمْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ؟ أَمَا عَلِمْتُمْ أَنَّهُ وَقَعَتِ الْوِرَاثَةُ وَالطَّهَارَةُ عَلَى الْمُصْطَفَيْنَ الْمُهْتَدِينَ دُونَ سَائِرِهِمْ؟قَالُوا: وَمِنْ أَيْنَ يَا أَبَا الْحَسَنِ؟قَالَ: مِنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَلَقَدْ أَرْسَلْنا نُوحاً وَإِبْراهِيمَ وَجَعَلْنا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتابَ فَمِنْهُمْ مُهْتَدٍ وَكَثِيرٌ مِنْهُمْ فاسِقُونَ). فَصَارَتْ وِرَاثَةُ النُّبُوَّةِ وَالْكِتَابِ لِلْمُهْتَدِينَ دُونَ الْفَاسِقِينَ. أَمَا عَلِمْتُمْ أَنَّ نُوحاً عَلَيْهِ السَّلامُ حِينَ سَأَلَ رَبَّهُ (فَقالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحاكِمِينَ) وَذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ وَعَدَهُ أَنْ يُنْجِيَهُ وَأَهْلَهُ، فَقَالَ لَهُ رَبُّهُ عَزَّ وَجَلَّ: (يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَلا تَسْئَلْنِ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجاهِلِينَ).فَقَالَ الْمَأْمُونُ: هَلْ فَضَّلَ اللَّهُ الْعِتْرَةَ عَلَى سَائِرِ النَّاسِ؟فَقَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: إِنَّ اللَّهَ عَزَّ وَجَلَّ أَبَانَ فَضْلَ الْعِتْرَةِ عَلَى سَائِرِ النَّاسِ فِي مُحْكَمِ كِتَابِهِ.فَقَالَ لَهُ الْمَأْمُونُ: أَيْنَ ذَلِكَ مِنْ كِتَابِ اللَّهِ؟قَالَ لَهُ الرِّضَا عَلَيْهِ السَّلامُ: فِي قَوْلِهِ عَزَّ وَجَلَّ (إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَنُوحاً وَآلَ إِبْراهِيمَ وَآلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ). وَقَالَ عَزَّ وَجَلَّ فِي مَوْضِعٍ آخَرَ: (أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً). ثُمَّ رَدَّ الُْمخَاطَبَةَ فِي أَثَرِ هَذَا إِلَى سَائِرِ الْمُؤْمِنِينَ فَقَالَ: (يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ)؛ يَعْنِي الَّذِينَ قَرَنَهُمْ بِالْكِتَابِ وَالْحِكْمَةِ وَحُسِدُوا عَلَيْهِمَا. فَقَوْلُهُ عَزَّ وَجَلَّ: (أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً)؛ يَعْنِي الطَّاعَةَ لِلْمُصْطَفَيْنَ الطَّاهِرِينَ. فَالْمُلْكُ هَا هُنَا هُوَ الطَّاعَةُ لَهُمْ.قَالَتِ الْعُلَمَاءُ: فَأَخْبِرْنَا هَلْ فَسَّرَ اللَّهُ تَعَالَى الإصْطِفَاءَ فِي الْكِتَابِ؟فَقَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَسَّرَ الإصْطِفَاءَ فِي الظَّاهِرِ سِوَى الْبَاطِنِ فِي اثْنَيْ عَشَرَ مَوْطِناً وَمَوْضِعاً. فَأَوَّلُ ذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ: (وَأَنْذِرِ عَشِيرَتَكَ الأَقْرَبِينَ) وَرَهْطَكَ مِنْهُمُ الُْمخْلَصِينَ، هَكَذَا فِي قِرَاءَةِ أُبَيِّ بْنِ كَعْبٍ، وَهِيَ ثَابِتَةٌ فِي مُصْحَفِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، وَهَذِهِ مَنْزِلَةٌ رَفِيعَةٌ وَفَضْلٌ عَظِيمٌ وَشَرَفٌ عَالٍ حِينَ عَنَى اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ الآْلَ فَذَكَرَهُ لِرَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَهَذِهِ وَاحِدَةٌ.وَالآْيَةُ الثَّانِيَةُ فِي الإصْطِفَاءِ قَوْلُهُ عَزَّ وَجَلَّ: (إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً)، وَهَذَا الْفَضْلُ الَّذِي لا يَجْحَدُهُ أَحَدٌ مُعَانِدٌ أَصْلاً لأنَّهُ فَضْلٌ بَعْدَ طَهَارَةٍ تُنْتَظَرُ، فَهَذِهِ الثَّانِيَةُ.وَأَمَّا الثَّالِثَةُ فَحِينَ مَيَّزَ اللَّهُ الطَّاهِرِينَ مِنْ خَلْقِهِ، فَأَمَرَ نَبِيَّهُ صَلّى اللهُ عَلَيْهِ وَآلِهِ بِالْمُبَاهَلَةِ بِهِمْ فِي آيَةِ الابْتِهَالِ، فَقَالَ عَزَّ وَجَلَّ: يَا مُحَمَّدُ (فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَأَبْناءَكُمْ وَنِساءَنا وَنِساءَكُمْ وَأَنْفُسَنا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ). فَأَبْرَزَ النَّبِيُ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيّاً وَالْحَسَنَ وَالْحُسَيْنَ وَفَاطِمَةَ عَلَيْهِمُ السَّلاَمُ وَقَرَنَ أَنْفُسَهُمْ بِنَفْسِهِ فَهَلْ تَدْرُونَ مَا مَعْنَى قَوْلِهِ (وَأَنْفُسَنا وَأَنْفُسَكُمْ)؟قَالَتِ الْعُلَمَاءُ: عَنَى بِهِ نَفْسَهُ.فَقَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: إِنَّمَا عَنَى بِهَا عَلِيَّ بْنَ أَبِي طَالِبٍ‏ عَلَيْهِ السَّلامُ. وَمِمَّا يَدُلُّ عَلَى ذَلِكَ قَوْلُ النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (لَيَنْتَهِيَنَّ بَنُو وَلِيعَةَ أَوْ لأبْعَثَنَّ إِلَيْهِمْ رَجُلاً كَنَفْسِي) يَعْنِي عَلِيَّ بْنَ أَبِي طَالِبٍ‏ عَلَيْهِ السَّلامُ، وَعَنَى بِالأَبْنَاءِ الْحَسَنَ وَالْحُسَيْنَ، وَعَنَى بِالنِّسَـاءِ فَاطِمَةَ. فَهَذِهِ خُصُوصِيَّةٌ لا يَتَقَدَّمُهُمْ فِيهَا أَحَدٌ وَفَضْلٌ لا يَلْحَقُهُمْ فِيهِ بَشَرٌ وَشَرَفٌلا يَسْبِقُهُمْ إِلَيْهِ خَلْقٌ، إِذْ جَعَلَ نَفْسَ عَلِيٍ‏ عَلَيْهِ السَّلامُ كَنَفْسِهِ. فَهَذِهِ الثَّالِثَةُ.وَأَمَّا الرَّابِعَةُ فَإِخْرَاجُهُ صَلّى اللهُ عَلَيْهِ وَآلِهِ النَّاسَ مِنْ مَسْجِدِهِ مَا خَلا الْعِتْرَةَ حَتَّى تَكَلَّمَ النَّاسُ فِي ذَلِكَ وَتَكَلَّمَ الْعَبَّاسُ فَقَالَ: يَا رَسُولَ اللَّهِ، تَرَكْتَ عَلِيّاً وَأَخْرَجْتَنَا؟ فَقَالَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَا أَنَا تَرَكْتُهُ وَأَخْرَجْتُكُمْ، وَلَكِنَّ اللَّهَ عَزَّ وَجَلَّ تَرَكَهُ وَأَخْرَجَكُمْ. وَفِي هَذَا تِبْيَانُ قَوْلِهِ لِعَلِيٍ‏ عَلَيْهِ السَّلامُ: أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى.قَالَتِ الْعُلَمَاءُ: وَأَيْنَ هَذَا مِنَ الْقُرْآنِ؟قَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: أُوجِدُكُمْ فِي ذَلِكَ قُرْآناً أَقْرَأُهُ عَلَيْكُمْ؟قَالُوا: هَاتِ.قَالَ: قَوْلُ اللَّهِ عَزَّ وَجَلَّ: (وَأَوْحَيْنا إِلى‏ مُوسى‏ وَأَخِيهِ أَنْ تَبَوَّءا لِقَوْمِكُما بِمِصْرَ بُيُوتاً وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً)، فَفِي هَذِهِ الآْيَةِ مَنْزِلَةُ هَارُونَ مِنْ مُوسَى، وَفِيهَا أَيْضاً مَنْزِلَةُ عَلِيٍ‏ عَلَيْهِ السَّلامُ مِنْ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. وَمَعَ هَذَا دَلِيلٌ ظَاهِرٌ فِي قَوْلِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ حِينَ قَالَ: أَلا إِنَّ هَذَا الْمَسْجِدَ لا يَحِلُّ لِجُنُبٍ إِلاّ لُِمحَمَّدٍ وَآلِهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.قَالَتِ الْعُلَمَاءُ: يَا أَبَا الْحَسَنِ، هَذَا الشَّرْحُ وَهَذَا الْبَيَانُ لا يُوجَدُ إِلا عِنْدَكُمْ مَعْشَرَ أَهْلِ بَيْتِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.فَقَالَ: وَمَنْ يُنْكِرُ لَنَا ذَلِكَ؟ وَرَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقُولُ: أَنَا مَدِينَةُ الْحِكْمَة وَعَلِيٌ‏ عَلَيْهِ السَّلامُ بَابُهَا؛ فَمَنْ أَرَادَ الْمَدِينَةَ فَلْيَأْتِهَا مِنْ بَابِهَا. فَفِي ما أَوْضَحْنَا وَشَرَحْنَا مِنَ الْفَضْلِ وَالشَّرَفِ وَالتَّقْدِمَةِ وَالاصْطِفَاءِ وَالطَّهَارَةِ مَا لا يُنْكِرُهُ مُعَانِدٌ. وَلِلَّهِ عَزَّ وَجَلَّ الْحَمْدُ عَلَى ذَلِكَ. فَهَذِهِ الرَّابِعَةُ.وَالآْيَةُ الْخَامِسَةُ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: (وَآتِ ذَا الْقُرْبى‏ حَقَّهُ)؛ خُصُوصِيَّةٌ خَصَّهُمُ اللَّهُ الْعَزِيزُ الْجَبَّارُ بِهَا وَاصْطَفَاهُمْ عَلَى الأُمَّةِ. فَلَمَّا نَزَلَتْ هَذِهِ الآْيَةُ عَلَى رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْــهِوَآلِهِ قَالَ: ادْعُوا لِي فَاطِمَةَ. فَدُعِيَتْ لَهُ، فَقَالَ: يَا فَاطِمَةُ. قَالَتْ: لَبَّيْكَ يَا رَسُولَ اللَّهِ. فَقَالَ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: هَذِهِ فَدَكُ هِيَ مِمَّا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَلا رِكَابٍ، وَهِيَ لِي خَاصَّةً دُونَ الْمُسْلِمِينَ، وَقَدْ جَعَلْتُهَا لَكِ لِمَا أَمَرَنِيَ اللَّهُ بِهِ، فَخُذِيْهَا لَكِ وَلِوُلْدِكِ. فَهَذِهِ الْخَامِسَةُ.وَالآْيَةُ السَّادِسَةُ قَوْلُ اللَّهِ عَزَّ وَجَلَّ: (قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى).‏ وَهَذِهِ خُصُوصِيَّةٌ لِلنَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إِلَى يَوْمِ الْقِيَامَةِ وَخُصُوصِيَّةٌ لِلآْلِ دُونَ غَيْرِهِمْ، وَذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ حَكَى فِي ذِكْرِ نُوحٍ‏ عَلَيْهِ السَّلامُ فِي كِتَابِهِ: (يا قَوْمِ لا أَسْئَلُكُمْ عَلَيْهِ مالاً إِنْ أَجرِيَ إِلا عَلَى اللَّهِ وَما أَنَا بِطارِدِ الَّذِينَ آمَنُوا إِنَّهُمْ مُلاقُو رَبِّهِمْ وَلكِنِّي أَراكُمْ قَوْماً تَجْهَلُونَ). وَحَكَى عَزَّ وَجَلَّ عَنْ هُودٍ عَلَيْهِ السَّلامُ أَنَّهُ قَالَ: (لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِنْ أَجْرِيَ إِلا عَلَى الَّذِي فَطَرَنِي أَفَلا تَعْقِلُونَ). وَقَالَ عَزَّ وَجَلَّ لِنَبِيِّهِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (قُلْ) يَا مُحَمَّدُ (لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى)،‏ وَلَمْ يَفْرِضِ اللَّهُ مَوَدَّتَهُمْ إِلاّ وَقَدْ عَلِمَ أَنَّهُمْ لا يَرْتَدُّونَ عَنِ الدِّينِ أَبَداً وَلا يَرْجِعُونَ إِلَى ضَلالٍ أَبَداً. وَأُخْرَى أَنْ يَكُونَ الرَّجُلُ وَادّاً لِلرَّجُلِ فَيَكُونُ بَعْضُ أَهْلِ بَيْتِهِ عَدُوّاً لَهُ، فَلا يَسْلَمُ لَهُ قَلْبُ الرَّجُلِ، فَأَحَبَّ اللَّهُ عَزَّ وَجَلَّ أَنْ لا يَكُونَ فِي قَلْبِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلَى الْمُؤْمِنِينَ شَيْ‏ءٌ، فَفَرَضَ اللَّهُ عَلَيْهِمْ مَوَدَّةَ ذَوِي الْقُرْبَى، فَمَنْ أَخَذَ بِهَا وَأَحَبَّ رَسُولَ اللَّهِ وَأَحَبَّ أَهْلَ بَيْتِهِ لَمْ يَسْتَطِعْ رَسُولُ اللَّهِ أَنْ يُبْغِضَهُ، وَمَنْ تَرَكَهَا وَلَمْ يَأْخُذْ بِهَا وَأَبْغَضَ أَهْلَ بَيْتِهِ فَعَلَى رَسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ أَنْ يُبْغِضَهُ، لأنَّهُ قَدْ تَرَكَ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ عَزَّ وَجَلَّ. فَأَيُّ فَضِيلَةٍ وَأَيُّ شَرَفٍ يَتَقَدَّمُ هَذَا أَوْ يُدَانِيهِ! فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ هَذِهِ الآْيَةَ عَلَى نَبِيِّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى)‏ فَقَامَ رَسُولُ اللَّهِ فِي أَصْحَابِهِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَقَالَ: أَيُّهَــاالنَّاسُ إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ فَرَضَ لِي عَلَيْكُمْ فَرْضاً فَهَلْ أَنْتُمْ مُؤَدُّوهُ؟ فَلَمْ يُجِبْهُ أَحَدٌ. فَقَالَ: أَيُّهَا النَّاسُ إِنَّهُ لَيْسَ بِذَهَبٍ وَلا فِضَّةٍ وَلا مَأْكُولٍ وَلا مَشْرُوبٍ. فَقَالُوا: هَاتِ إِذاً. فَتَلا عَلَيْهِمْ هَذِهِ الآْيَةَ. فَقَالُوا: أَمَّا هَذَا فَنَعَمْ. فَمَا وَفَى بِهَا أَكْثَرُهُمْ. وَمَا بَعَثَ اللَّهُ عَزَّ وَجَلَّ نَبِيّاً إِلاّ أَوْحَى إِلَيْهِ أَنْ لا يَسْأَلَ قَوْمَهُ أَجْراً، لأنَّ اللَّهَ عَزَّ وَجَلَّ يُوَفِّيهِ أَجْرَ الأَنْبِيَاءِ. وَمُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَرَضَ اللَّهُ عَزَّ وَجَلَّ مَوَدَّةَ قَرَابَتِهِ عَلَى أُمَّتِهِ وَأَمَرَهُ أَنْ يَجْعَلَ أَجْرَهُ فِيهِمْ لِيَوَدُّوهُ فِي قَرَابَتِهِ بِمَعْرِفَةِ فَضْلِهِمُ الَّذِي أَوْجَبَ اللَّهُ عَزَّ وَجَلَّ لَهُمْ، فَإِنَّ الْمَوَدَّةَ إِنَّمَا تَكُونُ عَلَى قَدْرِ مَعْرِفَةِ الْفَضْلِ. فَلَمَّا أَوْجَبَ اللَّهُ عَزَّ وَجَلَّ ذَلِكَ ثَقُلَ لِثِقَلِ وُجُوبِ الطَّاعَةِ، فَتَمَسَّكَ بِهَا قَوْمٌ أَخَذَ اللَّهُ مِيثَاقَهُمْ عَلَى الْوَفَاءِ، وَعَانَدَ أَهْلُ الشِّقَاقِ وَالنِّفَاقِ وَأَلْحَدُوا فِي ذَلِكَ، فَصَرَفُوهُ عَنْ حَدِّهِ الَّذِي حَدَّهُ اللَّهُ، فَقَالُوا: الْقَرَابَةُ هُمُ الْعَرَبُ كُلُّهَا وَأَهْلُ دَعْوَتِهِ! فَعَلَى أَيِّ الْحَالَتَيْنِ كَانَ فَقَدْ عَلِمْنَا أَنَّ الْمَوَدَّةَ هِيَ لِلْقَرَابَةِ، فَأَقْرَبُهُمْ مِنَ النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَوْلاهُمْ بِالْمَوَدَّةِ، وَكُلَّمَا قَرُبَتِ الْقَرَابَةُ كَانَتِ الْمَوَدَّةُ عَلَى قَدْرِهَا، وَمَا أَنْصَفُوا نَبِيَّ اللَّهِ فِي حِيطَتِهِ وَرَأْفَتِهِ وَمَا مَنَّ اللَّهُ بِهِ عَلَى أُمَّتِهِ مِمَّا تَعْجِزُ الأَلْسُنُ عَنْ وَصْفِ الشُّكْرِ عَلَيْهِ أَنْ لا يُؤَدُّوهُ فِي ذُرِّيَّتِهِ وَأَهْلِ بَيْتِهِ وَأَنْ لا يَجْعَلُوهُمْ فِيهِمْ بِمَنْزِلَةِ الْعَيْنِ مِنَ الرَّأْسِ حِفْظاً لِرَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِيهِمْ وَحُبّاً لَهُ. فَكَيْفَ وَالْقُرْآنُ يَنْطِقُ بِهِ وَيَدْعُو إِلَيْهِ، وَالأَخْبَارُ ثَابِتَةٌ بِأَنَّهُمْ أَهْلُ الْمَوَدَّةِ وَالَّذِينَ فَرَضَ اللَّهُ مَوَدَّتَهُمْ وَوَعَدَ الْجَزَاءَ عَلَيْهَا. فَمَا وَفَى أَحَدٌ بِهَا، فَهَذِهِ الْمَوَدَّةُ لا يَأْتِي بِهَا أَحَدٌ مُؤْمِناً مُخْلِصاً إِلاّ اسْتَوْجَبَ الْجَنَّةَ، لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ فِي هَذِهِ الآْيَةِ: (وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ فِي رَوْضاتِ الْجَنَّاتِ لَهُمْ ما يَشاؤُنَ عِنْدَ رَبِّهِمْ ذلِـكَهُوَ الْفَضْلُ الْكَبِيرُ ذلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى)‏ مُفَسَّراً وَمُبَيَّناً.ثُمَّ قَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: حَدَّثَنِي أَبِي عَنْ جَدِّي، عَن آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍ‏ عَلَيْهِ السَّلامُ قَالَ: إجْتَمَعَ الْمُهَاجِرُونَ وَالأَنْصَارُ إِلَى رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقَالُوا: إِنَّ لَكَ يَا رَسُولَ اللَّهِ مَئُونَةً فِي نَفَقَتِكَ وَفِي مَنْ يَأْتِيكَ مِنَ الْوُفُودِ، وَهَذِهِ أَمْوَالُنَا مَعَ دِمَائِنَا، فَاحْكُمْ فِيهَا بَارّاً مَأْجُوراً. أَعْطِ مَا شِئْتَ وَأَمْسِكْ مَا شِئْتَ مِنْ غَيْرِ حَرَجٍ.قَالَ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ الرُّوحَ الأَمِينَ فَقَالَ: يَا مُحَمَّدُ (قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى)‏ يَعْنِي أَنْ تَوَدُّوا قَرَابَتِي مِنْ بَعْدِي، فَخَرَجُوا. فَقَالَ الْمُنَافِقُونَ: مَا حَمَلَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلَى تَرْكِ مَا عَرَضْنَا عَلَيْهِ إِلاّ لِيَحُثَّنَا عَلَى قَرَابَتِهِ مِنْ بَعْدِهِ. إِنْ هُوَ إِلاّ شَيْ‏ءٌ افْتَرَاهُ فِي مَجْلِسِهِ! وَكَانَ ذَلِكَ مِنْ قَوْلِهِمْ عَظِيماً، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ هَذِهِ الآْيَةَ: (أَمْ يَقُولُونَ افْتَرَى عَلَى اللَّهِ كَذِبًا فَإِنْ يَشَأْ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ).وَأَنْزَلَ (أَمْ يَقُولُونَ افْتَراهُ قُلْ إِنِ افْتَرَيْتُهُ فَلا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئاً هُوَ أَعْلَمُ بِما تُفِيضُونَ فِيهِ كَفى‏ بِهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ وَهُوَ الْغَفُورُ الرَّحِيمُ). فَبَعَثَ إِلَيْهِمُ النَّبِيُ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقَالَ: هَلْ مِنْ حَدَثٍ؟ فَقَالُوا: إِي وَاللَّهِ يَا رَسُولَ اللَّهِ! لَقَدْ قَالَ بَعْضُنَا كَلاماً غَلِيظاً كَرِهْنَاهُ. فَتَلا عَلَيْهِمْ رَسُولُ اللَّهِ‏ الآْيَةَ، فَبَكَوْا وَاشْتَدَّ بُكَاؤُهُمْ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: (وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَيَعْفُوا عَنِ السَّيِّئاتِ وَيَعْلَمُ ما تَفْعَلُونَ). فَهَذِهِ السَّادِسَةُ.وَأَمَّا الآْيَةُ السَّابِعَةُ فَقَوْلُ اللَّهِ تَبَارَكَ وَتَعَالَى: (إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً).وَقَدْ عَلِمَ الْمُعَانِدُونَ مِنْهُمْ أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ الآْيَةُ قِيلَ: يَا رَسُولَ اللَّهِ، قَدْ عَرَفْنَا التَّسْلِيمَ عَلَيْكَ، فَكَيْفَ الصَّلاةُ عَلَيْكَ؟ فَقَالَ: تَقُولُونَ "اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ." فَهَلْ بَيْنَكُمْ مَعَاشِرَ النَّاسِ فِي هَذَا خِلافٌ؟قَالُوا: لا.قَالَ الْمَأْمُونُ: هَذَا مَا لا خِلافَ فِيهِ أَصْلاً، وَعَلَيْهِ إِجْمَاعُ الأُمَّةِ، فَهَلْ عِنْدَكَ فِي الآْلِ شَيْ‏ءٌ أَوْضَحُ مِنْ هَذَا فِي الْقُرْآنِ؟قَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: نَعَمْ. أَخْبِرُونِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: (يس وَالْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيمٍ). فَمَنْ عَنَى بِقَوْلِهِ يس؟قَالَتِ الْعُلَمَاءُ: يس مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. لَمْ يَشُكَّ فِيهِ أَحَدٌ.قَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: فَإِنَّ اللَّهَ عَزَّ وَجَلَّ أَعْطَى مُحَمَّداً وَآلَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنْ ذَلِكَ فَضْلاً لا يَبْلُغُ أَحَدٌ كُنْهَ وَصْفِهِ إِلاّ مَنْ عَقَلَهُ، وَذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ يُسَلِّمْ عَلَى أَحَدٍ إِلاّ عَلَى الأَنْبِيَاءِ عَلَيْهِم السَّلامُ، فَقَالَ تَبَارَكَ وَتَعَالَى: (سَلامٌ عَلى‏ نُوحٍ فِي الْعالَمِينَ) وَقَالَ: (سَلامٌ عَلى‏ إِبْراهِيمَ) وَقَالَ: (سَلامٌ عَلى‏ مُوسى‏ وَهارُونَ) وَلَمْ يَقُلْ سَلامٌ عَلَى آلِ نُوحٍ وَلَمْ يَقُلْ سَلامٌ عَلَى آلِ إِبْرَاهِيمَ وَلا قَالَ سَلامٌ عَلَى آلِ مُوسَى وَهَارُونَ. وَقَالَ عَزَّ وَجَلَّ: (سَلامٌ عَلَى آلِ يس) يَعْنِي آلَ مُحَمَّدٍ.فَقَالَ الْمَأْمُونُ: قَدْ عَلِمْتُ أَنَّ فِي مَعْدِنِ النُّبُوَّةِ شَرْحَ هَذَا وَبَيَانَهُ.قَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: فَهَذِهِ السَّابِعَةُ. وَأَمَّا الثَّامِنَةُ فَقَوْلُ اللَّهِ عَزَّ وَجَلَّ: (وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى)‏ فَقَرَنَ سَهْمَ ذِي الْقُرْبَى مَعَ سَهْمِهِ بِسَهْمِ رَسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ. فَهَذَا فَصْلٌ أَيْضاً بَيْنَ الآْلِ وَالأُمَّةِ، لأنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَهُمْ فِي حَيِّزٍ وَجَعَلَ النَّاسَ فِي حَيِّزٍ دُونَ ذَلِكَ، وَرَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ، وَاصْطَفَاهُمْفِيهِ فَبَدَأَ بِنَفْسِهِ ثُمَّ ثَنَّى بِرَسُولِهِ ثُمَّ بِذِي الْقُرْبَى فِي كُلِّ مَا كَانَ مِنَ الْفَيْ‏ءِ وَالْغَنِيمَةِ وَغَيْرِ ذَلِكَ مِمَّا رَضِيَهُ عَزَّ وَجَلَّ لِنَفْسِهِ فَرَضِيَهُ لَهُمْ، فَقَالَ وَقَوْلُهُ الْحَقُّ: (وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى)‏ فَهَذَا تَأْكِيدٌ مُؤَكَّدٌ وَأَثَرٌ قَائِمٌ لَهُمْ إِلَى يَوْمِ الْقِيَامَةِ فِي كِتَابِ اللَّهِ النَّاطِقِ الَّذِي (لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَلا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ).وَأَمَّا قَوْلُهُ عَزَّ وَجَلَّ: (وَالْيَتامى‏ وَالْمَساكِينِ) فَإِنَّ الْيَتِيمَ إِذَا انْقَطَعَ يُتْمُهُ خَرَجَ مِنَ الْغَنَائِمِ وَلَمْ يَكُنْ لَهُ فِيهَا نَصِيبٌ، وَكَذَلِكَ الْمِسْكِينُ إِذَا انْقَطَعَتْ مَسْكَنَتُهُ لَمْ يَكُنْ لَهُ نَصِيبٌ مِنَ الْمَغْنَمِ وَلا يَحِلُّ لَهُ أَخْذُهُ. وَسَهْمُ ذِي الْقُرْبَى إِلَى يَوْمِ الْقِيَامَةِ قَائِمٌ فِيهِمْ لِلْغَنِيِّ وَالْفَقِيرِ مِنْهُمْ لأنَّهُ لا أَحَدَ أَغْنَى مِنَ اللَّهِ عَزَّ وَجَلَّ وَلا مِنْ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَجَعَلَ لِنَفْسِهِ مِنْهَا سَهْماً وَلِرَسُولِهِ سَهْماً، فَمَا رَضِيَهُ لِنَفْسِهِ وَلِرَسُولِهِ ‏رَضِيَهُ لَهُمْ، وَكَذَلِكَ الْفَيْ‏ءُ مَا رَضِيَهُ مِنْهُ لِنَفْسِهِ وَلِنَبِيِّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ رَضِيَهُ لِذِي الْقُرْبَى كَمَا أَجْرَاهُمْ فِي الْغَنِيمَةِ فَبَدَأَ بِنَفْسِهِ جَلَّ جَلالُهُ ثُمَّ بِرَسُولِهِ ثُمَّ بِهِمْ، وَقَرَنَ سَهْمَهُمْ بِسَهْمِ اللَّهِ وَسَهْمِ رَسُولِهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَكَذَلِكَ فِي الطَّاعَةِ قَالَ: (يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ) فَبَدَأَ بِنَفْسِهِ ثُمَّ بِرَسُولِهِ ثُمَّ بِأَهْلِ بَيْتِهِ. وَكَذَلِكَ آيَةُ الْوَلايَةِ: (إِنَّما وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا) فَجَعَـلَ وَلايَتَهُمْ مَعَ طَـاعَةِ الرَّسُـولِ مَقْـرُونَةً بِطَـاعَتِهِ، كَمَا جَعَلَ سَهْمَهُمْ مَعَ سَهْمِ الرَّسُولِمَقْرُوناً بِسَهْمِهِ فِي الْغَنِيمَةِ وَالْفَيْ‏ءِ. فَتَبَارَكَ اللَّهُ وَتَعَالَى، مَا أَعْظَمَ نِعْمَتَهُ عَلَى أَهْلِ هَذَا الْبَيْتِ.فَلَمَّا جَاءَتْ قِصَّةُ الصَّدَقَةِ نَزَّهَ نَفْسَهُ وَنَزَّهَ رَسُولَهُ وَنَزَّهَ أَهْلَ بَيْتِهِ فَقَالَ: (إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَالْمَساكِينِ وَالْعامِلِينَ عَلَيْها وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقابِ وَالْغارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ) فَهَلْ تَجِدُ فِي شَيْ‏ءٍ مِنْ ذَلِكَ أَنَّهُ عَزَّ وَجَلَّ سَمَّى لِنَفْسِهِ أَوْ لِرَسُولِهِ أَوْ لِذِي الْقُرْبَى؟ لأنَّهُ لَمَّا نَزَّهَ نَفْسَهُ عَنِ الصَّدَقَةِ وَنَزَّهَ رَسُولَهُ نَزَّهَ أَهْلَ بَيْتِهِ، لا بَلْ حَرَّمَ عَلَيْهِمْ، لأنَّ الصَّدَقَةَ مُحَرَّمَةٌ عَلَى مُحَمَّدٍ وَآلِهِ، وَهِيَ أَوْسَاخُ أَيْدِي النَّاسِ، لا تَحِلُّ لَهُمْ لأنَّهُمْ طُهِّرُوا مِنْ كُلِّ دَنَسٍ وَوَسَخٍ، فَلَمَّا طَهَّرَهُمُ اللَّهُ عَزَّ وَجَلَّ وَاصْطَفَاهُمْ رَضِيَ لَهُمْ مَا رَضِيَ لِنَفْسِهِ وَكَرِهَ لَهُمْ مَا كَرِهَ لِنَفْسِهِ عَزَّ وَجَلَّ. فَهَذِهِ الثَّامِنَةُ.وَأَمَّا التَّاسِعَةُ، فَنَحْنُ أَهْلُ الذِّكْرِ الَّذِينَ قَالَ اللَّهُ عَزَّ وَجَلَّ: (فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ) فَنَحْنُ أَهْلُ الذِّكْرِ فَاسْأَلُونَا إِنْ كُنْتُمْ لا تَعْلَمُونَ.فَقَالَتِ الْعُلَمَاءُ: إِنَّمَا عَنَى بِذَلِكَ الْيَهُودَ وَالنَّصَارَى.فَقَالَ أَبُو الْحَسَنِ‏ عَلَيْهِ السَّلامُ: سُبْحَانَ اللَّهِ! وَهَلْ يَجُوزُ ذَلِكَ؟ إِذاً يَدْعُونَّا إِلَى دِينِهِمْ وَيَقُولُونَ إِنَّهُ أَفْضَلُ مِنْ دِينِ الإِسْلامِ!فَقَالَ الْمَأْمُونُ: فَهَلْ عِنْدَكَ فِي ذَلِكَ شَرْحٌ بِخِلافِ مَا قَالُوا يَا أَبَا الْحَسَنِ؟فَقَالَ‏ عَلَيْهِ السَّلامُ: نَعَمْ. الذِّكْرُ رَسُولُ اللَّهِ، وَنَحْنُ أَهْلُهُ، وَذَلِكَ بَيِّنٌ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ حَيْثُ يَقُولُ فِي سُورَةِ الطَّلاقِ: (فَاتَّقُوا اللَّهَ يا أُولِي الأَلْبابِ الَّذِينَ آمَنُوا قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولاً يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ) فَالذِّكْرُ رَسُولُ اللَّهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ، وَنَحْنُ أَهْلُهُ. فَهَذِهِ التَّاسِعَةُ.وَأَمَّا الْعَاشِرَةُ، فَقَوْلُ اللَّهِ عَزَّ وَجَلَّ فِي آيَةِ التَّحْرِيمِ: (حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَبَناتُكُمْ وَأَخَواتُكُمْ…) فَأَخْبِرُونِي هَلْ تَصْلُحُ ابْنَتِي أَوْ ابْنَةُ ابْنِي وَمَا تَنَاسَلَ مِنْ صُلْبِي لِرَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً؟قَالُوا: لا.قَالَ: فَأَخْبِرُونِي هَلْ كَانَتِ ابْنَةُ أَحَدِكُمْ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَهَا لَوْ كَانَ حَيّاً؟قَالُوا: نَعَمْ.قَالَ: فَفِي هَذَا بَيَانٌ، لأنِّي أَنَا مِنْ آلِهِ وَلَسْتُمْ مِنْ آلِهِ، وَلَوْ كُنْتُمْ مِنْ آلِهِ لَحَرُمَ عَلَيْهِ بَنَاتُكُمْ كَمَا حَرُمَ عَلَيْهِ بَنَاتِي، لأنَّا مِنْ آلِهِ وَأَنْتُمْ مِنْ أُمَّتِهِ. فَهَذَا فَرْقٌ بَيْنَ الآْلِ وَالأُمَّةِ لأنَّ الآْلَ مِنْهُ وَالأُمَّةَ إِذَا لَمْ تَكُنْ مِنَ الآْلِ لَيْسَتْ مِنْهُ. فَهَذِهِ الْعَاشِرَةُ.وَأَمَّا الْحَادِيَ عَشَرَ فَقَوْلُ اللَّهِ عَزَّ وَجَلَّ فِي سُورَةِ الْمُؤْمِنِ حِكَايَةً عَنْ رَجُلٍ مِنْ آلِ فِرْعَوْنَ: (وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّي اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِنْ يَكُ صَادِقًا يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ). فَكَانَ ابْنَ خَالِ فِرْعَوْنَ، فَنَسَبَهُ إِلَى فِرْعَوْنَ بِنَسَبِهِ وَلَمْ يُضِفْهُ إِلَيْهِ بِدِينِهِ، وَكَذَلِكَ خُصِّصْنَا نَحْنُ إِذْ كُنَّا مِنْ آلِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بِوِلادَتِنَا مِنْهُ، وَعَمَّمَنَا النَّاسُ بِالدِّينِ، فَهَذَا فَرْقُ مَا بَيْنَ الآْلِ وَالأُمَّةِ. فَهَذِهِ الْحَادِيَ عَشَرَ.وَأَمَّا الثَّانِيَ عَشَرَ، فَقَوْلُهُ عَزَّ وَجَلَّ: (وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْها) فَخَصَّنَا اللَّهُ عَزَّ وَجَلَّ بِهَذِهِ الْخُصُوصِيَّةِ إِذْ أَمَرَنَا مَعَ الأُمَّةِ بِإِقَامَةِ الصَّلاةِ، ثُمَّ خَصَّنَا مِنْ دُونِ الأُمَّةِ، فَكَانَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَجِي‏ءُ إِلَى بَابِ عَلِيٍّ وَفَاطِمَةَ عَلَيْهِمَا السَّلاَمُ بَعْدَ نُزُولِ هَذِهِ الآْيَةِ تِسْعَةَ أَشْهُرٍ كُلَّ يَوْمٍ عِنْدَ حُضُورِ كُلِّ صَلاةٍ خَمْسَ مَرَّاتٍ فَيَقُولُ: الصَّلاةَ رَحِمَكُمُ اللَّهُ. وَمَا أَكْرَمَ اللَّهُ عَزَّ وَجَلَّ أَحَداً مِنْ ذَرَارِيِّ الأَنْبِيَاءِ بِمِثْلِ هَذِهِ الْكَرَامَةِ الَّتِي أَكْرَمَنَا بِهَا وَخَصَّنَا مِنْدُونِ جَمِيعِ أَهْلِ بَيْتِهِ.فَقَالَ الْمَأْمُونُ وَالْعُلَمَاءُ: جَزَاكُمُ اللَّهُ أَهْلَ بَيْتِ نَبِيِّكُمْ عَنِ الأُمَّةِ خَيْراً، فَمَا نَجِدُ الشَّرْحَ وَالْبَيَانَ فِيَما اشْتَبَهَ عَلَيْنَا إِلاّ عِنْدَكُمْ.

23-1 Ali ibn Al-Hussein ibn Shazawayh al-Mo’addib and Ja’far ibn Muhammad ibn Masroor - May God Be Pleased with Them - narrated that Muhammad ibn Abdullah ibn Ja’far al-Himyari quoted on the authority of his father, on the authority of al-Ryan ibn al-Salt, “Al-Ridha (s) attended a session held by Al-Ma’mun in Marv in which some of the scholars of Iraq and Khorasan were present. Then Al-Ma’mun said, “Tell me about the meaning of the following verse, ‘Then We have given the Book for inheritance to such of Our Servants as We have chosen…’ They answered that the verse refers to all the nation. Then Al-Ma’mun said, “O Abul Hassan! What do you think?” Al-Ridha (s) answered, “I do not agree with them. I say that the Honorable the Exalted God exclusively refers to the immaculate progeny of the Prophet (s).”Al-Ma’mun asked, “How is it that God refers to the immaculate progeny of the Prophet (s) and not the nation?”Al-Ridha (s) told him, “If God referred to the nation, then they should all be in Paradise while the Honorable the Exalted God goes on and says, ‘...but there are among them some who wrong their own souls; some who follow a middle course; and some who are, by God’s leave, foremost in good deeds; that is the highest Grace.’ Then God informs that all of them will be in Paradise. The Honorable the Exalted God says, ‘Gardens of Eternity will they enter: therein will they be adorned with bracelets of gold and pearls; and their garments there will be of silk.’ Thus, the verse refers to the immaculate progeny of the Prophet (s) exclusively.Al-Ma’mun asked, “Who are the immaculate progeny?” Al-Ridha (s) said, “The immaculate progeny are those whom the Honorable the Exalted God describes in His Book by saying, ‘…And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.’ They are those about whom the Prophet (s) said the following, “I am leaving among you two weighty things - the Book of God and my progeny; my family. They will not separate from each other until they join me at the Divine Pool (Kawthar). Consider how will you regard me in treating them. O people! Do not teach them, because they are more knowledgeable than you are.” Then the scholars said, “O Abul Hassan! Let us know whether the progeny of the Prophet and the Prophet’s family are the same or not.” Al-Ridha (s) said, “They are the same.”Then the scholars claimed that the Prophet (s) is related to have said, “My nation is my family” and there is an authentic undeniable tradition according to which the Prophet’s companions agreed unanimously on the fact that Muhammad’s family is his nation.Abul Hassan (s) said, “Well, tell me whether it is lawful for Muhammad’s family to receive any alms-tax.” They answered, “No, it is unlawful.” Then the Imam (s) asked, “Is it lawful for the nation to receive alms-tax?” They answered, “Yes, it is lawful for them.” The Imam (s) said, “This is the difference between the family and the nation. Woe be to you! Where will they take you? Have you turned away from the Quran? Don’t you know that the issues of Inheritance and Purification are for the Chosen Guided ones and not anyone else?”They said, “O Abul Hassan! How can you prove this?” The Imam (s) answered, “This is clear from what the Honorable the Exalted God says, ‘And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors.’ Hence, the inheritance of the Book is dedicated to the guided ones, not the evil-doers. Don’t you know that Noah said the following in his supplications to his Lord - the Honorable the Exalted, ‘O my Lord! Surely my son is of my family! And Thy promise is true, and Thou art the justest of Judges!’ He said this because the Honorable the Exalted God had promised to save him and his family. But the Honorable the Exalted God said, ‘O Noah! He is not of thy family: For his conduct is unrighteous. So ask not of Me that of which thou hast no knowledge! I give thee counsel, lest thou act like the ignorant!’ Al-Ma’mun asked, “Did God give distinction to the Prophet’s progeny over other people?”Abul Hassan Al-Ridha (s) said, “The Honorable the Exalted God gave distinction to the Prophet’s progeny over other people in the Wise Book.” Al-Ma’mun asked him (s), “Where is that in God’s Book?” Al-Ridha (s) told him, “Indeed the Honorable the Exalted God says, ‘Allah did choose Adam and Noah, the family of Abraham, and the family of ’Imran above all people. Offspring, one of the other: And Allah heareth and knoweth all things.’ In another place 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.’ After saying this God addresses the believers and says, ‘O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you.’ This means those whom God has given them the Book and the Wisdom for which they are envied. Therefore, what is understood from the Honorable the Exalted God’s words, ‘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.’ This refers to obeying the Chosen Immaculate ones.”The scholars asked, “Let us know if the Honorable the Exalted God has interpreted this choice in the Book?”choice in twelve places in addition to many verses in which these meanings are hidden.First, it is explained in God’s saying, ‘And admonish thy nearest kinsmen…’ Ubay ibn Ka’b adds ‘and your chosen family,’ to the previous verse, and the addition is recorded in Abdullah bin Mas’ud’s copy of the Holy Quran. This is certainly a sublime standing, a great excellence, and a grand honor for the Prophet’s family whom are exclusively stated by the Honorable the Exalted God in this verse as ‘your chosen family.”The second verse regarding this choice is in the Honorable the Exalted God’s words, ‘…And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.’ This is a nobility which no one is unaware of or denies except for deviate lost ones since no nobility higher than that is even imaginable.”The third verse regarding this choice is that in which God gave distinction to the Immaculates over all others and ordered His Prophet (s) to take them along with him to participate in invoking God’s Curse of God in the “invoking verse” where the Honorable the Exalted God says, ‘O Muhammad! If anyone disputes in this matter with thee, now after (full) knowledge Hath come to thee, say, “Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!’” Then the Prophet (s) brought Ali, Al-Hassan (s), Al-Hussein (s), and (the Blessed Lady) Fatima (s) along with himself. Do you know what the meaning of God’s words “ourselves and yourselves” is?”The scholars said, “This refers to the Prophet himself.”Abul Hassan (s) said, “You are wrong. This refers to Ali ibn Abi Talib (s). This can be proved by the Prophet’s saying, “Let the Luhai’as keep on doing so and I will subjugate them to a man who is like myself” implying Ali ibn Abi Talib (s).What is meant by “our sons” is Al-Hassan (s) and Al-Hussein (s), and what is meant by “our women” is (the Blessed Lady) Fatima (s). This is a characteristic which no one can surpass, and a nobility which no humanbeing can attain. It is an honor which no person can achieve since the Prophet (s) established Ali (s) to be like himself. This was the third.The fourth verse regarding this choice is related to when the Prophet (s) ordered everybody to leave his Mosque except for his family. The people showed their dissatisfaction for such a procedure and Al-Abbas (the Prophet’s uncle) discussed this with the Prophet (s) and said, “O Prophet of God! You let Ali (s) remain but forced us out?” The Prophet (s) answered, “It was not I who dismissed you all except for Ali. It was the Honorable the Exalted God who did that.” This is a clear explanation of what the Prophet (s) said to Ali (s), “Your position relative to me is the same as Aaron’s position relative to Moses.”The scholars asked, “What is the relation between this and the Quran?” Abul Hassan (s) said, “I will present proof for this from the Quran and will recite it to you.” They said, “Present it.” The Imam (s) said, “The Honorable the Exalted God said, ‘We inspired Moses and his brother with this Message: ‘Provide dwellings for your people in Egypt, make your dwellings into places of worship…’’ This verse shows the relative position of Aaron (s) to Moses (s) and also the relative position of Ali (s) to the Prophet of God (s). Also the following saying of the Prophet of God (s) is another clear proof, “Anyone who is in a state of major ritual impurity is not allowed to enter this mosque, except for Muhammad (s) and the Members of his Holy Household.”The scholars said, “O Abul Hassan! This explanation and evidence cannot be found anywhere but with you - Members of the Holy Household of God’s Prophet (s).”The Imam (s) said, “Who can deny this fact? God’s Prophet (s) said, “I am the city of knowledge, and Ali is its portal. Whoever wishes to gain knowledge should go through that portal.” Our clear explanation of the virtue, honor, and preference, being chosen and immaculate (regarding the Household of the Prophet (s)) cannot be denied by anyone except those who are obstinate. We praise the Honorable the Exalted God for this. This was the fourth.The fifth verse regarding the choice is the Honorable the Exalted God’s words, ‘And render to the kindred their due rights…’ The Honorable the Omnipotent has made them especial by this characteristic and has chosen them over the nation. When this verse was revealed to theProphet (s), he summoned his daughter (the Blessed Lady) Fatima (s). Fatima (s) said, “O Prophet of God! Yes.” The Prophet (s) said, “Fadak is one of the territories that we did not exhaust our horses or camels to seize. Therefore, it is exclusively mine and not the Muslims. Now, I will donate it to you and your offspring as a gift according to God’s instructions.” This was the fifth.The sixth verse regarding the choice is the Honorable the Exalted God’s words, ‘No reward do I ask of you for this except the love of those near of kin.’ This is a special peculiarity of the Prophet (s) and his family up until the Resurrection Day, and that of no other family.That is because the Honorable the Exalted God said the following regarding Noah in His Book, ‘And O my people! I ask you for no wealth in return: my reward is from none but Allah. But I will not drive away (in contempt) those who believe: for verily they are to meet their Lord, and ye I see are the ignorant ones!’And the Honorable the Exalted God said that the Prophet Hud said, “O my people! I ask of you no reward for this (Message). My reward is from none but Him who created me: Will ye not then understand?”However, the Honorable the Exalted God told His Prophet Muhammad (s), “O Muhammad! ‘Say, No reward do I ask of you for this except the love of those near of kin.’” God made the love of the Prophet’s family incumbent upon others only because He knows that they will never turn back from the religion and they will never deviate.A man may bear some malice in his heart for even his most intimate friend if his friend is an opponent of a member of his family. On that account, God wants to make the Prophet’s heart completely free of malice against the believers. Therefore, He ordered them to love the Prophet’s family. The Prophet (s) will then not hate anybody who loves him and his family. In the same manner, the Prophet (s) will hate those who dislike his family, because they have ignored one of the duties made incumbent upon them by God. This is surely the most prominent honor.When the verse ’Say, No reward do I ask of you for this except the love of those near of kin’ was revealed, the Prophet (s) stood up, expressed praise and gratitude for God and glorified Him. The Prophet (s) then said, “O people! The Honorable the Exalted God has made an affairincumbent upon you. Will you carry it out?” No one answered him. He (s) said, “O people! That is not gold, silver, edible or drinkable!” Then they said, “Fine! What is it then?” The Prophet (s) recited this verse for them.” They said, “We accept this.” However, most of them did not act upon that promise.”The Honorable the Exalted God has revealed to all the Prophets that they should not ask the people for any wages. The Honorable the Exalted God has Himself fully paid the wages of the Prophets. However, in the case of Muhammad (s), the Honorable the Exalted God has made obeying him and loving his family incumbent upon his nation. God has ordered Muhammad to establish his wage as love for his family. This is only realized through recognizing their nobility which the Honorable the Exalted God has established for them, since loving them is only possible to the extent that we get to know their nobility. When the Sublime God made this love incumbent upon them it was difficult for the people. That is because it is difficult to have to obey. Some of the people who had made a covenant with God remained steadfast to their covenant. However, the hypocrites, the ones who breach and the obstinate ones were stubborn and resisted this. They disbelieved in this respect and went beyond the bounds set up by the Honorable the Exalted God and said, “What is meant by family is the whole of the Arabs and all of those who are invited by him (s). Anyways we know that the love for the family is a must. The closer we are to the Prophet (s) the love should be more.” They did not justly deal with God’s Prophet (s) regarding the love for his family with which God had honored his nation - an honor which cannot be sufficiently described in words. They did not adhere to that love for the Prophet’s children and his family. They did not consider their position among themselves to be like the position of the eye on the head. This would have been honoring the Prophet of God and a sign of love for him (s). How? The Quran speaks about this and calls us to it. The traditions about the fact that they are the ones to be loved and that they are the same people whose love has been made incumbent upon us by God the Highest are certainly undeniable. However, no one adhered to his promise. Whoever faithfully and sincerely expresses this love will deserve to go to Paradise since the Honorable the Exalted God has said the following, ‘…But those who believe and work righteous deeds will be in the luxuriant meadows of the Gardens: they shall have, before theirLord, all that they wish for. That will indeed be the magnificent Bounty (of Allah). That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say, ‘No reward do I ask of you for this except the love of those near of kin.’’ The top part and the latter parts of this verse clarify these points.Then Abul Hassan said, “My father related to me his fathers’ relation that Al-Hussein bin Ali (s) had narrated in the following:The Immigrants (Muhajireen) and the Helpers (Ansar) came to the Prophet (s) and said, “O Prophet of God! You may have difficulty regarding your expenses and the expenses related to the delegations which come to visit you. Please take possession of our wealth, estates and souls and keep them, bestow them on others or spend them as you please.” Then the Honorable the Exalted God sent the Faithful Spirit (i.e. the Angel Gabriel) to convey to the Prophet His saying, (O Muhammad!) ‘Say, No reward do I ask of you for this except the love of those near of kin.’ This means that you should not hurt my relatives after my death.As they left, the hypocrites said, “He rejected our offers only to urge us to accept (the leadership of) his relatives after his death. This was surely something he himself invented in that session. They also said horrible things that made God reveal this verse, ‘Or do they say, “He has forged it”? Say, “Had I forged it, then can ye obtain no single (blessing) for me from Allah. He knows best of that whereof ye talk (so glibly)! Enough is He for a witness between me and you! And he is Oft-Forgiving, Most Merciful.’ Accordingly, the Prophet (s) summoned them and wondered whether they had done something due to which the verse was revealed. They confessed that they had said horrible things. When the Prophet (s) recited the verse before them, they wept loudly.Hence, the Honorable the Exalted God revealed, ‘He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do.’ And that was the sixth.The seventh verse of the choice is the Honorable the Exalted God’s words, ‘Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.’Some of the people said, “O Prophet of God! We know how to greet you but how should we send blessings upon you.” The Prophet (s) said, “Say, O my God! Bless Muhammad and Muhammad’s family in the same way that You blessed Abraham and Abraham’s family. You are surely Praiseworthy and Glorious.”“Can anyone of you disagree with this?” The scholars answered, “No.” Al-Ma’mun said, “This is what no one disagrees with and the whole nation agrees upon unanimously. However, we need something more evident about the Prophet’s family excerpted from the Quran.”Abul Hassan (s) said, “Fine. Let me know about the meaning of ‘Ya Sin’ when the Honorable the Exalted God says, ‘Ya Sin. By the Qur’an, full of Wisdom. Thou art indeed one of the apostles on a Straight Way.’” The scholars said, “Undoubtedly ‘Ya Sin’ here refers to Muhammad (s).”Abul Hassan (s) said, “In fact, the Honorable the Exalted God granted Muhammad and his family a nobility that no one can understand its true meaning except for one who really ponders over it. The Honorable the Exalted God has not blessed anyone but the Prophets (s).The Blessed the Sublime God said, ‘Peace and salutation to Noah among the nations!’ He also said, ‘Peace and salutation to Abraham!’ God also said, ‘Peace and salutation to Moses and Aaron!’ However, God does not bless the family of Noah, Abraham or Moses. But He blesses Muhammad’s family.And the Honorable the Exalted God said, “Peace and salutation to such as Elias!” - that is the Household of Muhammad (s).”Al-Ma’mun said, “I have realized that the expression and clarification of this is with the Treasurer of the Prophethood.” And this is the seventh.And the eighth is that the Honorable the Exalted God said, ‘And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, and to the Messenger, and to near relatives…’In this verse, God has made the share of the Prophet’s family to be similar to His share as well as the share of His Messenger. This is the distinction between the Prophet’s family and the nation, whom God has situated in a place, and situated the Prophet’s family in another higher place. Besides, the Almighty God chose for the Prophet’s family what Hechose for Himself. He chose a share of the booty for them. He begins with mentioning Himself, His Messenger, and then the kindred. This is operative not only in the distribution of the spoils of war, but also in everything that God accepts for Himself and for them. In this regard God said - and what God said is right, ‘And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, and to the Messenger, and to near relatives…’ This holy saying is an affirmative declaration and an everlasting commandment for them all the way up until the Resurrection Day in the ever-speaking Book of God that says, ‘No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise.’ And regarding His words, ‘…orphans, the needy…’ it is natural that the share of the orphan should be stopped when their feature of orphanage ceases to exist. The same thing can be said about the share of the needy. While, on the other hand, the share of the Prophet’s kindred, whether they are needy or not, is incessant up until the Resurrection Day, because no one is wealthier than God or the Prophet. However, God has established a share for Himself and for His Prophet (s). Thus what He has liked for Himself, He has also liked for His Prophet (s).The same holds true for booties (obtained without any bloodshed). What He has liked for Himself, and His Prophet (s), he has also liked for the Prophet’s kindred as God has given them a share in booties. Then God has started out with Himself- the Exalted the Magnificent - then His Messenger (s), and then the kindred. God has equaled their share with that of God and God’s Prophet (s).The same thing can be said about the commandment of obedience. (God the Exalted says,) ‘O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you…’ In the previous verse, God begins with Himself, His Messenger, and then His Messenger’s Household. The same thing occurs in the verse of Leadership. God says, ‘Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship).’ Thus God has made the Leadership of the Prophet’s family and the obedience to the Prophet related to the obedience to Him. Likewise, He makes His shareas well as His Messenger’s share of spoils of war connected to the shares of the Prophet’s family. All praise is due to God Who has given the Prophet’s family the greatest grace.As God refers to the classes to whom the alms should be given, He deems Himself, His Messenger, and the Prophet’s family far above them. He the Exalted says, ‘Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of God; and for the wayfarer: (thus is it) ordained by God, and God is full of knowledge and wisdom.’ You cannot find any reference to God, His Messenger, and the Prophet’s family in the above-mentioned classes. This is because God has deemed Himself, His Messenger, and the Messenger’s family far above receiving alms. Moreover, He has deemed it unlawful for Muhammad and his family to receive any of the alms, because alms are only the impurities of the people, and it is unlawful for the Prophet and his family to enjoy the impurities of the people, because they are purified against any impurities or uncleanliness. Finally, because God has purified and selected the Prophet’s family exclusively, He accepts for them only what He accepts for Himself and dislikes for them what He dislikes for Himself. This was the eighth.The ninth verse of the choice is the Honorable the Exalted God’s words, ‘… if ye realize this not, ask of those who possess the Message.’ We - the Prophet’s family - are those who possess the Message.”The scholars said, “In this verse God refers to the Christians and the Jews.” Abul Hassan (s) said, “How is this acceptable? If it is so, then God is asking us to follow their religion, and they can claim that their religion is better than Islam!” Al-Ma’mun said, “O Abul Hassan! Do you have an explanation opposing what they say?”Abul Hassan (s) said, “Yes. The Message referred to in this verse is God’s Messenger. We are his family. This is clear in the Book of the Honorable the Exalted God in Chapter ‘At-Talaq, ‘…Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message. A Messenger, who rehearses to you the Signs of Allah containing clear explanations…’ Thus, the Message is God’s Messenger and we are his family. And that was the ninth.The tenth verse of the choice is the Honorable the Exalted God’s words in verse about prohibition (‘Al-Tahrim) from the Quranic Chapter ‘Al-Nisaa, ‘Prohibited to you (for marriage) are: your mothers, daughters, sisters…’ Then tell me, would my daughter, the daughter of my son, or other daughters from my progeny be permitted for marriage to the Prophet of God (s) had he been alive now?” They replied, “No.” Imam Al-Ridha (s) said, “Would your daughters be permitted for marriage to the Prophet of God had he been alive now?” They said, “Yes.” Then the Imam (s) said, “This itself is the proof that I am from his Household and you are not, since if you were of his Household, then your daughters would have been forbidden for marriage to the Prophet (s) just as mine are. This is because I am from his Household but you are from his nation. This is another difference between his family and his nation since the family is a part of the Prophet (s), while the nation’s members are not unless they are his family. And this was the tenth.The eleventh verse of the choice is the Honorable the Exalted God’s words in Chapter ‘Al-Mu’min from a believing person from the family of Pharaoh, ‘A believer, a man from among the people of Pharaoh, who had concealed his faith, said, “Will ye slay a man because he says, ’My Lord is Allah.?- when he has indeed come to you with Clear (Signs) from your Lord?…’ That man was the maternal cousin of Pharaoh. Therefore, due to this relationship God relates him to Pharaoh, not due to his religion. The same thing can be said about us. We are the Prophet’s Household because we are his family. We have the same religion as others do. This is another distinction between the Prophet’s family and the nation.The twelfth verse of the choice is the Honorable the Exalted God’s words, ‘Enjoin prayer on thy people, and be constant therein…’ Thus the Blessed the Sublime God has especially chosen us (the Members of the Prophets Household) and has ordered us to establish prayers along with the nation. Then God has granted to us (the Prophet’s Household) this especial characteristic. After this verse was revealed the Prophet of God (s) went to the house of Ali (s) and (the Blessed Lady) Fatima (s) five times each day at prayer times for a period of nine months and said, ‘(It is time for) prayer. God’s Mercy be upon you.’”Al-Ridha (s) continued, “God has not bestowed upon the progeny of any of the Prophets an honored virtue like that which He has exclusivelygiven to us. God has made us distinct among the members of the Households of all of the Prophets.”Al-Ma’mun and the scholars said, “May God reward you - Members of the Holy Household of the Prophet (s) on behalf of this nation. We have nothing else but what you present regarding that about which we have doubt.”

1 - حَدَّثَنا أَبُو الحَسَن مُحَمَّدِ بْنِ عمرو بْنِ عَلِىِّ بْنِ عَبْدِ اللَّه البَصَرِيِّ بإيلاق قالَ: حَدَّثَناعَبْدِ اللَّه مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ أَحْمَدِ بْنِ جَبَلَةَ الواعظ قالَ: حَدَّثَنا أَبُو القاسِم عَبْدِ اللَّه بْنِ أَحْمَدِ بْنِ عامِر الطَّائيّ قالحدثنا أَبي قالَ: حَدَّثَنا عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ قالَ: حَدَّثَنا أَبي جَعْفَر عَلَيْهِ السَّلامُ قالَ: حَدَّثَناأَبي جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ قالَ: حَدَّثَنا أَبي مُحَمَّدِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ قالَ: حَدَّثَنا أَبي‏الحُسَيْن‏ عَلَيْهِ السَّلامُ قالَ: حَدَّثَنا أَبي الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ قالَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ‏ عَلَيْهِ السَّلامُ بِالْكُوفَةِ فِي الْجَامِعِ إِذْ قَامَ إِلَيْهِ رَجُلٌ مِنْ أَهْلِ الشَّامِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَسْأَلُكَ عَنْ أَشْيَاءَ فَقَالَ سَلْ تَفَقُّهاً وَلا تَسْأَلْ تَعَنُّتاً فَأَحْدَقَ النَّاسُ بِأَبْصَارِهِمْ.فَقَالَ أَخْبِرْنِي عَنْ أَوَّلِ مَا خَلَقَ اللَّهُ تَبَارَكَ وَتَعَالَى. فَقَالَ: خَلَقَ النُّورَ. قَالَ: فَمِمَّ خَلَقَ السَّمَاوَاتِ؟ قَالَ: مِنْ بُخَارِ الْمَاءِ. قَالَ: فَمِمَّ خَلَقَ الأَرْضَ؟ قَالَ: مِنْ زَبَدِ الْمَاءِ. قَالَ: فَمِمَّ خُلِقَتِ الْجِبَالُ؟ قَالَ: مِنَ الأَمْوَاجِ. قَالَ: فَلِمَ سُمِّيَتْ مَكَّةُ أُمَّ الْقُرَى؟ قَالَ: لأنَّ الأَرْضَ دُحِيَتْ مِنْ تَحْتِهَا. وَسَأَلَهُ عَنْ سَمَاءِ الدُّنْيَا مِمَّا هِيَ.قَالَ: مِنْ مَوْجٍ مَكْفُوفٍ. وَسَأَلَهُ عَنْ طُولِ الشَّمْسِ وَالْقَمَرِ وَعَرْضِهِمَا.قَالَ: تِسْعُمِائَةِ فَرْسَخٍ فِي تِسْعِمِائَةِ فَرْسَخٍ.وَسَأَلَهُ: كَمْ طُولُ الْكَوَاكِبِ وَعَرْضُهُ؟ قَالَ: اثْنَا عَشَرَ فَرْسَخاً فِي اثْنَيْ عَشَرَ فَرْسَخاً.وَسَأَلَهُ عَنْ أَلْوَانِ السَّمَاوَاتِ السَّبْعِ وَأَسْمَائِهَا. فَقَالَ لَهُ: اسْمُ السَّمَاءِ الدُّنْيَا رَفِيعٌ، وَهِيَ مِنْ مَاءٍ وَدُخَانٍ. وَاسْمُ السَّمَاءِ الثَّانِيَةِ قَيْدَراً، وَهِيَ عَلَى لَوْنِ النُّحَاسِ. وَالسَّمَاءُ الثَّالِثَةُ اسْمُهَا الْمَارُومُ، وَهِيَ عَلَى لَوْنِ الشَّبَهِ. وَالسَّمَاءُ الرَّابِعَةُ اسْمُهَا أرفلون، وَهِيَ عَلَى لَوْنِ الْفِضَّةِ. وَالسَّمَاءُ الْخَامِسَةُ اسْمُهَا هيعون، وَهِيَ عَلَى لَوْنِ الذَّهَبِ. وَالسَّمَاءُ السَّادِسَةُ اسْمُهَا عَرُوسٌ، وَهِيَ يَاقُوتَةٌ خَضْرَاءُ. وَالسَّمَاءُ السَّابِعَةُ اسْمُهَا عَجْمَاءُ، وَهِيَ دُرَّةٌ بَيْضَاءُ.وَسَأَلَهُ عَنِ الثَّوْرِ مَا بَالُهُ غَاضٌّ طَرْفَهُ وَلا يَرْفَعُ رَأْسَهُ إِلَى السَّمَاءِ. قَالَ: حَيَاءً مِنَ اللَّهِ عَزَّ وَجَلَّ لَمَّا عَبَدَ قَوْمُ مُوسَى الْعِجْلَ نَكَسَ رَأْسَهُ.وَسَأَلَهُ عَنْ مَنْ جَمَعَ بَيْنَ الأُخْتَيْنِ. فَقَالَ عَلَيْهِ السَّلاَمُ: يَعْقُوبُ بْنُ إسْحَاقَ جَمَعَ بَيْنَ حَبَارَ وَرَاحِيلَ. فَحُرِّمَ بَعْدَ ذَلِكَ، فَأَنْزَلَ (وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ…)وَسَأَلَهُ عَنِ الْمَدِّ وَالْجَزْرِ مَا هُمَا. قَالَ: مَلَكٌ مُوَكَّلٌ بِالْبِحَارِ يُقَالُ لَهُ رُومَانُ، فَإِذَا وَضَعَ قَدَمَيْهِ فِي الْبَحْرِ فَاضَ، وَإِذَا أَخْرَجَهُمَا غَاضَ.وَسَأَلَهُ عَنِ اسْمِ أَبِي الْجِنِّ. فَقَالَ: شُومَانُ، وَهُوَ الَّذِي خُلِقَ مِنْ مَارِجٍ مِنْ نَارٍ.وَسَأَلَهُ هَلْ بَعَثَ اللَّهُ نَبِيّاً إِلَى الْجِنِّ؟ فَقَالَ: نَعَمْ، بَعَثَ إِلَيْهِمْ نَبِيّاً يُقَالُ لَهُ يُوسُفُ، فَدَعَاهُمْ إِلَى اللَّهِ فَقَتَلُوهُ.وَسَأَلَهُ عَنِ اسْمِ إِبْلِيسَ مَا كَانَ فِي السَّمَاءِ. فَقَالَ: كَانَ اسْمُهُ الْحَارِثَ.وَسَأَلَهُ لِمَ سُمِّيَ آدَمُ آدَمَ. قَالَ: لانَّهُ خُلِقَ مِنْ أَدِيمِ الأَرْضِ.وَسَأَلَهُ لِمَ صَارَ الْمِيرَاثُ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ. فَقَالَ: مِنْ قِبَلِ السُّنْبُلَةِ، كَانَ عَلَيْهَا ثَلاثُ حَبَّاتٍ فَبَادَرَتْ إِلَيْهَا حَوَّاءُ فَأَكَلَتْ مِنْهَا حَبَّةً، وَأَطْعَمَتْ آدَمَ حَبَّتَيْنِ؛ فَمِنْ أَجْلِ ذَلِكَ وَرِثَ الذَّكَرُ مِثْلَ حَظِّ الأُنْثَيَيْنِ.وَسَأَلَهُ عَمَّنْ خَلَقَ اللَّهُ مِنَ الأَنْبِيَاءِ مَخْتُوناً: فَقَالَ: خَلَقَ اللَّهُ آدَمَ مَخْتُوناً، وَوُلِدَ شَيْثٌ مَخْتُوناً، وَإِدْرِيسُ وَنُوحٌ وَإِبْرَاهِيمُ وَدَاوُدُ وَسُلَيَْمانُ وَلُوطٌ وَإِسْمَاعِيلُ وَمُوسَى وَعِيسَى وَمُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَعَلَيْهِمْ أَجْمَعِينَ.وَسَأَلَهُ كَمْ كَانَ عُمُرُ آدَمَ. فَقَالَ: تِسْعُمِائَةِ سَنَةٍ وَثَلاثِينَ سَنَةً.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ قَالَ الشِّعْرَ. فَقَالَ: آدَمُ.قَالَ: وَمَا كَانَ شِعْرُهُ؟ قَالَ: لَمَّا أُنْزِلَ إِلَى الأَرْضِ مِنَ السَّمَاءِ، فَرَأَى تُرْبَتَهَا وَسِعَتَهَا وَهَوَاهَا وَقَتَلَ قَابِيلُ هَابِيلَ، قَالَ آدَمُ‏ عَلَيْهِ السَّلامُ:فَوَجْهُ الأَرْضِ مُغْبَرٌّ قَبِيحٌ‏تَغَيَّرَتِ الْبِلادُ وَمَنْ عَلَيْهَاوَقَلَّ بَشَاشَةُ الْوَجْهِ الْمَلِيحِ‏تَغَيَّرَ كُلُّ ذِي لَوْنٍ وَطَعْمٍ‏وَهَلْ أَنَا مِنْ حَيَاتِي مُسْتَرِيحُ‏أَرَى طُولَ الْحَيَاةِ عَلَيَّ غَمّاًوَهَابِيلٌ تَضَمَّنَهُ الضَّرِيحُ‏وَمَا لِي لاَ أَجُودُ بِسَكْبِ دَمْعٍفَوَا حُزْنِي لَقَدْ فُقِدَ الْمَلِيحُقَتَلْ قَابِيلُ هَابِيلاً أَخَاهُفَأَجَابَهُ إِبْلِيسُ:فَفِي الْفِرْدَوْسِ ضَاقَ بِكَ الْفَسِيحُ‏تَنَحَّ عَنِ الْبِلادِ وَسَاكِنِيهَاوَقَلْبُكَ مِنْ أَذَى الدُّنْيَا مُرِيحٌ‏وَكُنْتَ بِهَا وَزَوْجُكَ فِي قَرَارٍإِلَى أَنْ فَاتَكَ الثَّمَنُ الرَّبِيحُ‏فَلَمْ تَنْفَكَّ مِنْ كَيْدِي وَمَكْرِي‏بِحَبَّاتٍ وَأبْوَابٍ مَنِيحُوَبُدِّلَ أهْلُهَا إثْلاً وَخَمْطاًبِكَفِّكَ مِنْ جِنَانِ الْخُلْدِ رِيح‏فَلَوْ لا رَحْمَةُ الْجَبَّارِ أَضْحى‏وَسَأَلَهُ عَنْ بُكَاءِ آدَمَ عَلَى الْجَنَّةِ وَكَمْ كَانَتْ دُمُوعُهُ الَّتِي جَرَتْ مِنْ عَيْنَيْهِ. فَقَالَ عَلَيْهِ السَّلاَمُ: بَكَى مِائَةَ سَنَةٍ. وَخَرَجَ مِنْ عَيْنِهِ اليُمْنَى مِثْلُ دِجْلَةَ وَالْعَيْنِ الأُخْرَى مِثْلُ الْفُرَاتِ.وَسَأَلَهُ كَمْ حَجَّ آدَمُ‏ عَلَيْهِ السَّلامُ مِنْ حَجَّةٍ. فَقَالَ لَهُ سَبْعِينَ حَجَّةً مَاشِياً عَلَى قَدَمَيْهِ، وَأَوَّلُ حَجَّةٍ كَانَ مَعَهُ الصُّرَدُ يَدُلُّهُ عَلَى مَوَاضِعِ الْمَاءِ، وَخَرَجَ مَعَهُ مِنَ الْجَنَّةِ، وَقَدْ نُهِيَ عَنْ أَكْلِ الصُّرَدِ وَالْخُطَّافِ.وَسَأَلَهُ مَا بَالُهُ لا يَمْشِي عَلَى الأَرْضِ. قَالَ: لأنَّهُ نَاحَ عَلَى بَيْتِ الْمَقْدِسِ، فَطَافَ حَوْلَهُ أَرْبَعِينَ عَاماً يَبْكِي عَلَيْهِ، وَلَمْ يَزَلْ يَبْكِي مَعَ آدَمَ‏ عَلَيْهِ السَّلامُ. فَمِنْ هُنَاكَ سَكَنَ الْبُيُوتَ وَمَعَهُ تِسْعُ آيَاتٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ مِمَّا كَانَ آدَمُ يَقْرَؤُهَا فِي الْجَنَّةِ وَهِيَ مَعَهُ إِلَى يَوْمِ الْقِيَامَةِ. ثَلاثُ آيَاتٍ مِنْ أَوَّلِ الْكَهْفِ، وَثَلاثُ آيَاتٍ مِنْ سُبْحَانَ الَّذِي أَسْرَى، وَهِيَ وَإِذا قَرَأْتَ الْقُرْآنَ…، وَثَلاثُ آيَاتٍ مِنْ يس: وَجَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدّاً وَمِنْ خَلْفِهِمْ سَدّاً…وَسَأَلَهُ عَنْ أَوَّلِ مَنْ كَفَرَ وَأَنْشَأَ الْكُفْرَ. فَقَالَ: إِبْلِيسُ لَعَنَهُ اللَّهُ.وَسَأَلَهُ عَنِ اسْمِ نُوحٍ مَا كَانَ. فَقَالَ: كَانَ اسْمُهُ السَّكَنَ، وَإِنَّمَا سُمِّيَ نُوحاً لأنَّهُ نَاحَ عَلَى قَوْمِهِ أَلْفَ سَنَةٍ إِلاّ خَمْسِينَ عاماً.وَسَأَلَهُ عَنْ سَفِينَةِ نُوحٍ‏ عَلَيْهِ السَّلامُ مَا كَانَ عَرْضُهَا وَطُولُهَا. فَقَالَ: كَانَ طُولُهَا ثَمَانَمِائَةِ ذِرَاعٍ وَعَرْضُهَا خَمْسَمِائَةِ ذِرَاعٍ وَارْتِفَاعُهَا فِي السَّمَاءِ ثَمَانُونَ ذِرَاعاً.ثُمَّ جَلَسَ الرَّجُلُ وَقَامَ إِلَيْهِ آخَرُ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنَا عَنْ أَوَّلِ شَجَرَةٍ غُرِسَتْ فِي الأَرْضِ. فَقَالَ: الْعَوْسَجَةُ، وَمِنْهَا عَصَا مُوسَى‏ عَلَيْهِ السَّلامُ.وَسَأَلَهُ عَنْ أَوَّلِ شَجَرَةٍ نَبَتَتْ فِي الأَرْضِ. فَقَالَ: هِيَ الدُّبَّاءُ، وَهُوَ الْقَرْعُ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ حَجَّ مِنْ أَهْلِ السَّمَاءِ. فَقَالَ لَهُ: جَبْرَئِيلُ‏ عَلَيْهِ السَّلامُ.وَسَأَلَهُ عَنْ أَوَّلِ بُقْعَةٍ بُسِطَتْ مِنَ الأَرْضِ أَيَّامَ الطُّوفَانِ. فَقَالَ لَهُ، مَوْضِعُ الْكَعْبَةِ، وَكَانَ زَبَرْجَدَةً خَضْرَاءَ.وَسَأَلَهُ عَنْ أَكْرَمِ وَادٍ عَلَى وَجْهِ الأَرْضِ. فَقَالَ لَهُ: وَادٍ يُقَالُ لَهُ سَرَنْدِيبُ، سَقَطَ فِيهِ آدَمُ‏ عَلَيْهِ السَّلامُ مِنَ السَّمَاءِ.وَسَأَلَهُ عَنْ شَرِّ وَادٍ عَلَى وَجْهِ الأَرْضِ. فَقَالَ: وَادٍ بِالَْيمَنِ يُقَالُ لَهُ بَرَهُوتُ، وَهُوَ مِنْ أَوْدِيَةِ جَهَنَّمَ.وَسَأَلَهُ عَنْ سِجْنٍ سَارَ بِصَاحِبِهِ. فَقَالَ: الْحُوتُ سَارَ بِيُونُسَ بْنِ مَتَّى عَلَيْهِ السَّلامُ.وَسَأَلَهُ عَنْ سِتَّةٍ لَمْ يَرْكُضُوا فِي رَحِمٍ. فَقَالَ: آدَمُ وَحَوَّاءُ وَكَبْشُ إِبْرَاهِيمَ وَعَصَا مُوسَى وَنَاقَةُ صَالِحٍ وَالْخُفَّاشُ الَّذِي عَمِلَهُ عِيسَى بْنُ مَرْيَمَ وَطَارَ بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ.وَسَأَلَهُ عَنْ شَيْ‏ءٍ مَكْذُوبٍ عَلَيْهِ لَيْسَ مِنَ الْجِنِّ وَلا مِنَ الإِنْسِ. فَقَالَ: الذِّئْبُ الَّذِي كَذَبَ عَلَيْهِ إِخْوَةُ يُوسُفَ‏ عَلَيْهِ السَّلامُ.وَسَأَلَهُ عَنْ شَيْ‏ءٍ أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ لَيْسَ مِنَ الْجِنِّ وَلا مِنَ الإِنْسِ. فَقَالَ: أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى النَّحْلِ.وَسَأَلَهُ عَنْ مَوْضِعٍ طَلَعَتْ عَلَيْهِ الشَّمْسُ سَاعَةً مِنَ النَّهَارِ وَلا تَطْلُعُ عَلَيْهِ أَبَداً. قَالَ: ذَلِكَ الْبَحْرُ حِينَ فَلَقَهُ اللَّهُ عَزَّ وَجَلَّ لِمُوسَى‏ عَلَيْهِ السَّلامُ، فَأَصَابَتْ أَرْضَهُ الشَّمْسُ وَأُطْبِقَ عَلَيْهِ الْمَاءُ فَلَنْ تُصِيبَهُ الشَّمْسُ.وَسَأَلَهُ عَنْ شَيْ‏ءٍ شَرِبَ وَهُوَ حَيٌّ وَأَكَلَ وَهُوَ مَيِّتٌ. فَقَالَ: تِلْكَ عَصَا مُوسَى.وَسَأَلَهُ عَنْ نَذِيرٍ أَنْذَرَ قَوْمَهُ لَيْسَ مِنَ الْجِنِّ وَلا مِنَ الإِنْسِ. فَقَالَ: هِيَ الَّنمْلَةُ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ أُمِرَ بِالْخِتَانِ. قَالَ: إِبْرَاهِيمُ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ خُفِضَ مِنَ النِّسَاءِ. فَقَالَ: هَاجَرُ أُمُّ إِسْمَاعِيلَ؛ خَفَضَتْهَا سَارَةُ لِتَخْرُجَ مِنْ يَمِينِهَا.وَسَأَلَهُ عَنْ أَوَّلِ امْرَأَةٍ جَرَّتْ ذَيْلَهَا. فَقَالَ: هَاجَرُ لَمَّا هَرَبَتْ مِنْ سَارَةَ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ جَرَّ ذَيْلَهُ مِنَ الرِّجَالِ. فَقَالَ: قَارُونُ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ لَبِسَ النَّعْلَيْنِ. فَقَالَ: إِبْرَاهِيمُ‏ عَلَيْهِ السَّلامُ.وَسَأَلَهُ عَنْ أَكْرَمِ النَّاسِ نَسَباً. فَقَالَ: صِدِّيقُ اللَّهِ يُوسُفُ بْنُ يَعْقُوبَ إِسْرَائِيلِ اللَّهِ بْنِ إِسْحَاقَ ذَبِيحِ اللَّهِ بْنِ إِبْرَاهِيمَ خَلِيلِ اللَّهِ.وَسَأَلَهُ عَنْ سِتَّةٍ مِنَ الأَنْبِيَاءِ لَهُمْ اسْمَانِ. فَقَالَ: يُوشَعُ بْنُ نُونٍ وَهُوَ ذُو الْكِفْلِ، وَيَعْقُوبُ وَهُوَ إِسْرَائِيلُ، وَالْخِضْرُ وَهُوَ تَالِيَا، وَيُونُسُ وَهُوَ ذُو النُّونِ، وَعِيسَى وَهُوَ الْمَسِيحُ، وَمُحَمَّدٌ وَهُوَ أَحْمَدُ، صَلَوَاتُ اللَّهِ عَلَيْهِمْ.وَسَأَلَهُ عَنْ شَيْ‏ءٍ تَنَفَّسَ لَيْسَ لَهُ لَحْمٌ وَلا دَمٌ. فَقَالَ: ذَاكَ الصُّبْحُ إِذَا تَنَفَّسَ.وَسَأَلَهُ عَنْ خَمْسَةٍ مِنَ الأَنْبِيَاءِ تَكَلَّمُوا بِالْعَرَبِيَّةِ: فَقَالَ: هُودٌ وَشُعَيْبٌ وَصَالِحٌ وَإِسْمَاعِيلُ وَمُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَعَلَيْهِمْ.ثُمَّ جَلَسَ وَقَامَ رَجُلٌ آخَرُ فَسَأَلَهُ وَتَعَنَّتَهُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنَا عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: (يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِ وَأَبِيهِ وَصاحِبَتِهِ وَبَنِيهِ) مَنْ هُمْ؟فَقَـالَ: قَـابِيلُ يَفِرُّ مِنْ هَـابِيلَ، وَالَّذِي يَفِرُّ مِنْ أُمِّـهِ مُوسَى، وَالَّذِي يَفِرُّ مِنْ أَبِيـهِ إِبْرَاهِيمُ،وَالَّذِي يَفِرُّ مِنْ صَاحِبَتِهِ لُوطٌ، وَالَّذِي يَفِرُّ مِنِ ابْنِهِ نُوحٌ، يَفِرُّ مِنِ ابْنِهِ كَنْعَانَ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ مَاتَ فَجْأَةً. فَقَالَ: دَاوُدُ عَلَيْهِ السَّلامُ؛ مَاتَ عَلَى مِنْبَرِهِ يَوْمَ الأَرْبِعَاءِ.وَسَأَلَهُ عَنْ أَرْبَعَةٍ لا يَشْبَعْنَ مِنْ أَرْبَعَةٍ. فَقَالَ: أَرْضٌ مِنْ مَطَرٍ، وَأُنْثَى مِنْ ذَكَرٍ، وَعَيْنٌ مِنْ نَظَرٍ، وَعَالِمٌ مِنْ عِلْمٍ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ وَضَعَ سِكَكَ الدَّنَانِيرِ وَالدَّرَاهِمِ. فَقَالَ: نُمْرُودُ بْنُ كَنْعَانَ بَعْدَ نُوحٍ.وَسَأَلَهُ عَنْ أَوَّلِ مَنْ عَمِلَ عَمَلَ قَوْمِ لُوطٍ. فَقَالَ: إِبْلِيسُ، فَإِنَّهُ أَمْكَنَ مِنْ نَفْسِهِ.وَسَأَلَهُ عَنْ مَعْنَى هَدِيرِ الْحَمَامِ الرَّاعِبِيَّةِ. فَقَالَ: تَدْعُو عَلَى أَهْلِ الْمَعَازِفِ وَالْقَيْنَاتِ وَالْمَزَامِيرِ وَالْعِيدَانِ.وَسَأَلَهُ عَنْ كُنْيَةِ الْبُرَاقِ. فَقَالَ: يُكَنَّى أَبَا هُزَالٍ.وَسَأَلَهُ لِمَ سُمِّيَ تُبَّعٌ تُبَّعاً. قَالَ: لأنَّهُ كَانَ غُلاماً كَاتِباً، فَكَانَ يَكْتُبُ لِمَلِكٍ كَانَ قَبْلَهُ، فَكَانَ إِذَا كَتَبَ كَتَبَ بِسْمِ اللَّهِ الَّذِي خَلَقَ صُبْحاً وَرِيحاً، فَقَالَ الْمَلِكُ: اكْتُبْ وَابْدَأْ بِاسْمِ مَلِكِ الرَّعْدِ. فَقَالَ: لا أَبْدَأُ إِلا بِاسْمِ إِلَهِي ثُمَّ أَعْطِفُ عَلَى حَاجَتِكَ. فَشَكَرَ اللَّهُ عَزَّ وَجَلَّ لَهُ ذَلِكَ وَأَعْطَاهُ مُلْكَ ذَلِكَ الْمَلِكِ، فَتَابَعَهُ النَّاسُ عَلَى ذَلِكَ، فَسُمِّيَ تُبَّعاً.وَسَأَلَهُ: مَا بَالُ الْمَاعِزِ مُفَرْقَعَةُ الذَّنَبِ بَادِيَةُ الْحَيَاءِ وَالْعَوْرَةِ؟ فَقَالَ: لأنَّ الْمَاعِزَ عَصَتْ نُوحاً لَمَّا أَدْخَلَهَا السَّفِينَةَ، فَدَفَعَهَا فَكَسَرَ ذَنَبَهَا. وَالنَّعْجَةُ مَسْتُورَةُ الْحَيَاءِ وَالْعَوْرَةِ لأنَّ النَّعْجَةَ بَادَرَتْ بِالدُّخُولِ إِلَى السَّفِينَةِ، فَمَسَحَ نُوحٌ‏ عَلَيْهِ السَّلامُ يَدَهُ عَلَى حَيَاهَا وَذَنَبِهَا فَاسْتَوَتِ الأَلْيَةُ.وَسَأَلَهُ عَنْ كَلامِ أَهْلِ الْجَنَّةِ: فَقَالَ: كَلامُ أَهْلِ الْجَنَّةِ بِالْعَرَبِيَّةِ.وَسَأَلَهُ عَنْ كَلامِ أَهْلِ النَّارِ: فَقَالَ: بِالَْمجُوسِيَّةِ.وَسَأَلَهُ عَنِ النَّوْمِ عَلَى كَمْ وَجْهٍ هُوَ. فقَالَ أَمِيرُ الْمُؤْمِنِينَ‏ عَلَيْهِ السَّلامُ: النَّوْمُ عَلَى أَرْبَعَةِ أَصْنَافٍ؛ الأَنْبِيَاءُ تَنَامُ عَلَى أَقْفِيَتِهَا مُسْتَلْقِيَةً وَأَعْيُنُهَا لا تَنَامُ، مُتَوَقِّعَةً لِوَحْيِ رَبِّهَا. وَالْمُؤْمِنُ يَنَامُ عَلَى يَمِينِهِ مُسْتَقْبِلَ الْقِبْلَةِ. وَالْمُلُوكُ وَأَبْنَاؤُهَا تَنَامُ عَلَى شِمَالِهَا لِيَسْتَمْرِءُوا مَا يَأْكُلُونَ. وَإِبْلِيسُ وَإِخْوَانُهُ وَكُلُّ مَجْنُونٍ وَذِي عَاهَةٍ تَنَامُ عَلَى وَجْهِهِ مُنْبَطِحاً.ثُمَّ قَامَ إِلَيْهِ رَجُلٌ آخَرُ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنِي عَنْ يَوْمِ الأَرْبِعَاءِ وَتَطَيُّرِنَا مِنْهُ وَثِقْلِهِ وَأَيُّ أَرْبِعَاءَ هُوَ. قَالَ: آخِرُ أَرْبِعَاءَ فِي الشَّهْرِ، وَهُوَ الُْمحَاقُ، وَفِيهِ قَتَلَ قَابِيلُ هَابِيلَ أَخَاهُ. وَيَوْمَ الأَرْبِعَاءِ أُلْقِيَ إِبْرَاهِيمُ فِي النَّارِ. وَيَوْمَ الأَرْبِعَاءِ وَضَعُوهُ فِي الْمَنْجَنِيقِ. وَيَوْمَ الأَرْبِعَاءِ أغْرَقَ اللَّهُ عَزَّ وَجَلَّ فِرْعَوْنَ. وَيَوْمَ الأَرْبِعَاءِ جَعَلَ اللَّهُ عالِيَها سافِلَها. وَيَوْمَ الأَرْبِعَاءِ أَرْسَلَ اللَّهُ عَزَّ وَجَلَّ الرِّيحَ عَلَى قَوْمِ عَادٍ. وَيَوْمَ الأَرْبِعَاءِ أَصْبَحَتْ كَالصَّرِيمِ. وَيَوْمَ الأَرْبِعَاءِ سَلَّطَ اللَّهُ عَلَى نُمْرُودَ الْبَقَّةَ. وَيَوْمَ الأَرْبِعَاءِ طَلَبَ فِرْعَوْنُ مُوسَى‏ عَلَيْهِ السَّلامُ لِيَقْتُلَهُ. وَيَوْمَ الأَرْبِعَاءِ خَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ. وَيَوْمَ الأَرْبِعَاءِ أَمَرَ فِرْعَوْنُ بِذَبْحِ الْغِلْمَانِ. وَيَوْمَ الأَرْبِعَاءِ خُرِّبَ بَيْتُ الْمَقْدِسِ. وَيَوْمَ الأَرْبِعَاءِ أُحْرِقَ مَسْجِدُ سُلَيَْمانَ بْنِ دَاوُدَ بِإِصْطَخْرَ مِنْ كُورَةِ فَارْسٍ. وَيَوْمَ الأَرْبِعَاءِ قُتِلَ يَحْيَى بْنُ زَكَرِيَّا. وَيَوْمَ الأَرْبِعَاءِ أَظَلَّ قَوْمَ فِرْعَوْنَ أَوَّلُ الْعَذَابِ. وَيَوْمَ الأَرْبِعَاءِ خَسَفَ اللَّهُ بِقَارُونَ. وَيَوْمَ الأَرْبِعَاءِ ابْتُلِيَ أَيُّوبُ بِذَهَابِ مَالِهِ وَوُلْدِهِ. وَيَوْمَ الأَرْبِعَاءِ أُدْخِلَ يُوسُفُ السِّجْنَ. وَيَوْمَ الأَرْبِعَاءِ قَالَ اللَّهُ عَزَّ وَجَلَّ: (أَنَّا دَمَّرْناهُمْ وَقَوْمَهُمْ أَجْمَعِينَ). وَيَوْمَ الأَرْبِعَاءِ أَخَذَتْهُمُ الصَّيْحَةُ. وَيَوْمَ الأَرْبِعَاءِ عُقِرَتِ النَّاقَةُ. وَيَوْمَ الأَرْبِعَاءِ أُمْطِرَ عَلَيْهِمْ حِجارَةً مِنْ سِجِّيلٍ. وَيَوْمَ الأَرْبِعَاءِ شُجَّ وَجْهُ النَّبِيِ ‏وَكُسِرَتْ رَبَاعِيَتُهُ. وَيَوْمَ الأَرْبِعَاءِ أَخَذَتِ الْعَمَالِيقُ التَّابُوتَ.وَسَأَلَهُ عَنِ الأَيَّامِ وَمَا يَجُوزُ فِيهَا مِنَ الْعَمَلِ. فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلاَمُ: يَوْمُ السَّبْتِ يَوْمُ مَكْرٍ وَخَدِيعَةٍ، وَيَوْمُ الأَحَدِ يَوْمُ غَرْسٍ وَبِنَاءٍ، وَيَوْمُ الإِثْنَيْنِ يَوْمُ سَفَرٍ وَطَلَبٍ، وَيَوْمُ الثَّلاثَاءِ يَوْمُ حَرْبٍ وَدَمٍ، وَيَوْمُ الأَرْبِعَاءِ يَوْمٌ شُؤْمٌ فِيهِ يَتَطَيَّرُ النَّاسُ، وَيَوْمُ الْخَمِيسِ يَوْمُ الدُّخُولِ عَلَى الأُمَرَاءِ وَقَضَاءِ الْحَوَائِجِ، وَيَوْمُ الْجُمُعَةِ يَوْمُ خِطْبَةٍ وَنِكَاحٍ.

24-1 Abul Hassan Muhammad ibn Amr ibn Ali ibn Abdullah al-Basri in Ilaq narrated that the preacher Abu Abdullah Muhammad ibn Abdullah ibn Ahmad ibn Jabala quoted on the authority of Abul Qasim Abdullah ibn Ahmad ibn Amer Al-Ta’ee, on the authority of his father, on the authority of Ali ibn Musa Al-Ridha (s), on the authority of his father Musa ibn Ja’far (al-Kadhim) (s), on the authority of his father Ja’far ibn Muhammad (as-Sadiq) (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), “Ali ibn Abi Talib (s) was in the Jami’a Mosque of Kufa. A man from Syria stood up and said, “O Commander of the Faithful! I have several questions.” <br>The Imam (s) said, “Ask in order to understand. Do not ask in order to bother us.” All the people were staring at them. <br> The man asked, “Let me know what was that which the Sublime God created first.” <br>The Imam (s) said, “It was light.” <br> The man asked, “What are the heavens made of? “ <br>The Imam (s) said, “From water vapour.” <br> The man asked, “What is the Earth made of? “ <br>The Imam said, “From the foam on top of the water.” The man asked, “What are the mountains made of?” <br>The Imam (s) said, “From the waves.” <br> The man asked, “Why have they called Mecca the mother of the towns?” <br>The Imam (s) said, “Because the Earth has expanded out from beneath it.” <br> The man asked, “What is the sky of this world made of?” <br>The Imam (s) said, “It is made of a restricted wave.” <br> The man asked, “What is the width and length of the sun and the moon?” <br>The Imam (s) said, “It is nine-hundred Farsakhs square.” <br> The man asked, “What is the width and length of the stars?” <br>The Imam (s) said, “Twelve Farsakhs times the same amount.” <br>The man asked, “What are the colors of the seven heavens and what are their names?” <br>The Imam (s) said, “The lowest heaven is called ‘Rafi’a’ made of smoke and water. The second heaven is called ‘Faydoom’ and it is the same color as copper. The third heaven is called ‘Maroom’ and it is the same color as brass. The fourth heaven is called ‘Arfoloon’ and it is the same color as silver. The fifth heaven is called ‘Hayoon’ and it is the same color as gold. The sixth heaven is called ‘Aroos’ and it is the same color as chrysolite green. The seventh heaven is called ‘Ajma’ and it is the same color as a while pearl.”And the man asked why cows stare at the ground and never raise their head up towards the sky. <br>The Imam (s) said, “They are ashamed of the Honorable the Exalted God. The cows keep their heads down from the time when the people of Moses (s) worshipped the calf.”And the man asked about marrying two sisters at once. <br>The Imam (s) said, “Yaqoob ibn Ishaq married Hibar and Rahil. However, this was forbidden from then on and the following verse was revealed, ‘…and two sisters in wedlock at one and the same time…’ And the man asked about what the high and the low tides are. <br>The Imam (s) said, “It is one of the angels of God who is appointed to be at the sea. Whenever it steps into the water, they rise and whenever it leaves the water it lowers.” <br>The man asked about the name of the father of the genies. <br>The Imam (s) said, “His name was Shooman. He is the one created from flames of the fire.”And the man asked if the Honorable the Exalted God has appointed any Prophets for the genies. <br>The Imam (s) said, “Yes. God had appointed a Prophet named Joseph for them, but they killed him.” <br>The man asked, “What was the name of Satan while he was in the heavens?” <br>The Imam (s) replied, “His name was al-Harith.” <br>The man asked, “Why was Adam named Adam?” <br>The Imam (s) replied, “Since he was created from the Earth’s expanse that is called “Adeem” in Arabic.” <br>The man asked, “Why does a man inherit twice that of a woman?” <br>The Imam (s) replied, “It is because of the wheat branch which had three seeds. Eve ate one and gave two to Adam. That is why men inherit double the amount that women do.” <br>The man asked, “Which of the Prophets (s) did the Honorable the Exalted God create circumcised at birth?” <br>The Imam (s) replied, “The Honorable the Exalted God create Adam, Seth, Idris, Noah, Shem the son of Noah, Abraham, David, Solomon, Lot, Ishmael, Moses, Jesus, and Muhammad (s) circumcised” <br>The man asked about the age of Adam (s). <br> The Imam (s) said, “He lived for 930 years.” <br>The man asked, “Who was the first poet? <br>The Imam (s) answered, “It was Adam.” <br>The man asked, “What was the poem about?” <br>The Imam (s) said, “When Adam was cast down to the earth he saw the extent of the earth and its air. When Abel killed Cane, then Adam said,The land and its residents have changed vastly; The appearance of the earth has turned black and ugly; Whatever had a taste and color has changed; And the freshness of those good looks has diminished; I see my life span filled with sorrow ; May I get rid of this life tomorrow? Why should I not cry while Cane is in the grave; Abel killed his brother Cane so brave; O sorry! I have lost that good-looking son! Then Satan - may God damn it - replied, Get away from this land and its residents As there is no more room for you anymore in this expanded ParadiseYou and your spouse were living in peace And from the troubles of the world was your heart at comfort. But you could not escape my tricks and plots Until you lost that valuable thing And God gave the people tamarisk and bitter ‘khamt Instead of Paradise and its open gates And had I not received the Mercy of the Omnipotent You would not have lost Paradise now.” <br>The man asked about Adam crying in Paradise and how much he (s) cried. <br>The Imam (s) said, “He cried one hundred years and tears flowed down his right eye like the Tigris River and from his right eye like the Euphrates River.” <br>The man asked, “How many times did Adam (s) perform the Hajj pilgrimage?” <br>The Imam (s) said, “He performed it seventy times on foot. On the first visit the Shrike accompanied him and showed him where there was water. It had come out of Paradise along with him. Adam (s) was admonished against eating shrikes and swallows.” <br>The man asked, “Why does a swallow not walk on the Earth?” <br>The Imam (s) replied, “Because it lamented over the Bayt al-Maqdis and cried over it for forty years. It always cried along with Adam (s) and stayed with him in several homes. It carried along nine of the verses of the Honorable the Exalted God’s Book which Adam (s) had recited in Paradise, still has them and will have them forever. The verses were the first three verses from the beginning of Al-Kahf, three verses from Bani Israel - that are verses [The Holy Quran: Bani Israel 17:45-47] , and three of the verses of Ya Sin starting with ‘And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.’” <br>The man asked about the first atheist and the initiator of atheism. <br>The Imam (s) answered, “It was the damned Satan.” <br>The man asked about Noah’s name. <br>The Imam (s) said, “His name was As-Sakan. He was called ‘Noah’ because he lamented for his people for 950 years.” <br>The man asked about the width and length of Noah’s Ark. <br>The Imam (s) said, “It was eight-hundred arm-lengths in length and five hundred arm-lengths in width and eighty arm-lengths in height.”‏Then the man sat down. Another man stood up and said, “O Commander of the Faithful! Let me know about the name of the first tree planted on the Earth.” <br>The Imam (s) replied, “It was called ‘Al-Osaje. The cane of Moses (s) was also made of the same tree.” <br>The man asked about the first plant that grew on the Earth?” <br>The Imam (s) said, “It was pumpkin that is a gourd.” <br>The man asked, “Who was the first of the people of the heavens and the Earth who performed the Hajj pilgrimage?” <br>The Imam (s) said, “It was Gabriel.” <br> The man asked about the first part of the Earth that was leveled during the flood?” <br>The Imam (s) said, “It was the location of the Kaaba that was fresh chrysolite green in color.” <br> The man asked about the noblest valley on the Earth. <br>The Imam (s) said, “It is a valley called “Sarandib” where Adam descended to from Paradise.” <br>The man asked about the worst valley on the Earth. The Imam (s) said, “It is a valley in Yemen called “Barahut” and it is one of the valleys of Hell.” <br>The man asked about the prison which carried its own prisoner. <br>The Imam (s) said, “It was the fish which carried Yunus ibn Matta (Jonah) with it.” <br>The man asked about the six creatures which were not born from the womb. <br>The Imam (s) answered, “Adam, Eve, the sheep of Abraham, the cane of Moses, the she-camel of Salih, and the bat which Jesus (s) - the son of (the Blessed Lady) Mary (s) - made and it flew with the permission of the Honorable the Exalted God.”And the man asked about the accused thing which is neither human nor of the genies. <br>The Imam (s) replied, “It is the wolf which Joseph’s brothers accused.” <br>The man asked about the thing to whom God had revealed something but is neither human nor of the genies. The Imam (s) replied, “It is the bee to which God had revealed something.” <br>The man asked about the purest spot on the Earth on which one cannot pray. <br>The Imam (s) replied, “It is the roof of the Kaaba.” <br>The man asked, “What part of the Earth felt the sunshine for a portion of one day but will never again feel it?” The Imam (s) said, “It is that part of the sea which God split apart for Moses (s) and the sun shined at its depth. Then the water covered it again and the sunshine will never reach there again.” <br>The man asked about the thing which drank while it was alive and ate while it was dead. <br>The Imam (s) replied, “It was the cane of Moses (s).” <br>The man asked about the one who advised but it was neither human nor of the genies. <br>The Imam (s) replied, “It was an ant.” <br>The man asked about the first one to prescribe circumcision. <br>The Imam (s) replied, “It was Abraham (s).” <br>The man asked about the first female to be circumcised. <br>The Imam (s) replied, “It was Hagar - the mother of Ishmael whom Sarah circumcised to have honored her oath.” <br>The man asked about the first woman to have dragged her skirt on the ground. <br>The Imam (s) replied, “It was Hagar who was running away from Sarah.”The man asked about the first man to have dragged his garment on the ground. <br>The Imam (s) replied, “It was Qarun.”The man asked about the first one to wear sandals. The Imam (s) replied, “It was Abraham (s).” <br>The man asked about the one with the noblest lineage. <br>The Imam (s) replied, “It was God’s friend Joseph - the son of Jacob Israel ul-lah ibn Ishaq Thabihullah ibn Abraham (s) - God’s close friend.” <br>The man asked about the six Prophets who had two names. The Imam (s) replied, “They are Yusha’ ibn Noon, also called Thul Kifl; Jacob also called Israel; Khazr also called Heliqa; Yunus also called Thul Noon; Jesus also called the Messiah; and Muhammad (s) also called Ahmad.” <br>The man asked about the thing which breezes but has no flesh and blood. <br>The Imam (s) replied, “It is the morning.” <br>The man asked about the five Prophets who spoke Arabic. <br>The Imam (s) replied, “They are Hud, Sho’aib, Salih, Ishmael and Muhammad.”Then the man sat down. Another man stood up and tried to make trouble with his questions. He said, “O Commander of the Faithful! Let me know who flees from whom in the following verse from the Honorable the Exalted God, ‘That Day shall a man flee from his own brother, And from his mother and his father, And from his wife and his children. Each one of them, that Day, will have enough concern (of his own) to make him indifferent to the others.’ <br>The Imam (s) said, “Cane flees from Abel. The one who flees from his mother is Moses (s). The one who flees fromhis father - that is the one who raised him not his real father - is Abraham (s). The one who flees from his wife is Lot (s). The one who flees from his son is Noah (s) fleeing from his son Kan’an.” <br>The man asked, “Who was the first one to undergo a sudden death?” <br>The Imam (s) said, “It was David (s) who died on the pulpit on a Wednesday.” <br>The man asked, “What are the four things that never get satiated with another four things?” <br>The Imam (s) said, “The Earth never gets satiated with rain. The female never gets satiated with the male. The eyes never get satiated with looking and the scientist never gets satiated with knowledge.” <br>The man asked, “Who was the first man to coin Dinar and Dirham?” <br>The Imam (s) said, “It was Nimrood, the son of Kan’an after Noah (s).” <br>The man asked, “Who was the first one to do the acts of the people of Lot (homosexuality)?” <br>The Imam (s) said, “It was Satan who offered himself.” <br>The man asked about the meaning of the sound of the dove called ‘Ra’ebia?” <br>The Imam (s) said, “It is cursing those who are people of musical instruments, singing maidens, clarinets and lutes.” <br>The man asked about the nickname of Al-Boraq. <br>The Imam (s) said, “Its nickname is Aba Hilal.” <br>The man asked, “Why was the king of Tobba called Tobba?” <br>The Imam (s) said, “He was a young writer who used to write for the king before himself. He used to start writing by writing, “In the Name of God who created the wind and the cry.” The king asked him to start by writing, “In the name of the king of lightning.” But he refused to do so and said, “I will only start writing in the Name of my Worshipped One. Then I will consider your needs.” Then the Honorable the Exalted God thanked him for that and granted him the kingdom of that king and the people obeyed him. That is why he was called “Tobba.” The man asked, “Why is a goat’s tail upwards and his private parts can be seen?” <br> The Imam (s) said, “When Noah (s) wanted to have it get on the Ark, it disobeyed Noah (s). Therefore, Noah (s) used force to push it into the Ark and its tail broke. The private parts of sheep are covered since it got on the Ark by itself. Then Noah (s) caressed it and the private parts got covered with fat.”The man asked him about the language of the people in Paradise. <br>The Imam (s) replied, “The people in Paradise speak in Arabic.” He asked him about the language of the people in the Fire. <br>The Imam replied, “They speak in Magi.” <br>The man asked him about the various ways to sleep. The Commander of the Faithful (s) said, “There are four ways to sleep. The Prophets (s) sleep on their back. Their eyes do not go to sleep and await revelations from their Lord - the Honorable the Exalted. The believers sleep on their right side and face the Qibla. The Kings and their children sleep on their left side so that they can enjoy what they eat. Satan, his followers, mad and ill persons sleep on their stomach.”Then the man sat down. Another man stood up and said, “O Commander of the Faithful! What is your opinion about Wednesdays having bad omen?” <br>The Imam (s) said, “It is the last Wednesday of the month on which the moon is wane. It was on that day that Abel killed his brother Cane. Abraham was thrown into the fire on Wednesday. He was put in a catapult on Wednesday. God drowned Pharaoh on Wednesday. The Honorable the Exalted God destroyed the people of Lot. God sent the ‘furious wind’ to the people of ‘Ad on Wednesday. The ‘(garden) became, by the morning, like a dark and desolate spot, (whose fruit had been gathered)’ on Wednesday. The Honorable the Exalted God had the bug overcome Nimrood on Wednesday. Pharaoh wanted to kill Moses on Wednesday. The roof fell down upon one of the pagan tribes in the past. Pharaoh issued the order to kill baby boys on Wednesday. The Bait ul-Moqaddas was ruined on Wednesday. The mosque of Solomon, the son of David, in Astakhar was burnt on Wednesday. John, the son of Zacharias, was killed on Wednesday. The punishment started to overtake the people of Pharaoh on Wednesday. Jacob (s) lost his family, wealth and children on Wednesday. Joseph was taken to prison on Wednesday. God said ‘..., that We destroyed them and their people, all (of them)’ on Wednesday. The heavenly cry overtook them on Wednesday. The people of Thamud slaughtered the she-camel on Wednesday. Stones fell down like rain on the people of Lot on Wednesday. The Prophet’s (s) head and tooth broke on Wednesday. The Amaliqa took the Ark of Covenant from the Children of Israel on Wednesday.” <br>The man asked the Imam (s) about the days of the week and what can be done on them. The Commander of the Faithful (s) said, “Saturdays are for deceit and trickery. Sundays are for planting and building. Mondays are for war and bloodshed. Tuesdays are for traveling and making requests. Wednesdays are for pessimism and bad omen. Thursdays are for visiting the chiefs and Fridays are for proposing to and getting married.”