S 57 Ayat 25
قوله تعالى:
لَقَدْ أَرْسَلْنٰا رُسُلَنٰا بِالْبَيِّنٰاتِ وَ أَنْزَلْنٰا مَعَهُمُ الْكِتٰابَ وَ الْمِيزٰانَ لِيَقُومَ النّٰاسُ بِالْقِسْطِ [25]
Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity.
99-/10531 _1- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ مُحَمَّدِ بْنِ الْحَسَنِ وَ غَيْرِهِ،عَنْ سَهْلِ بْنِ زِيَادٍ،عَنْ مُحَمَّدِ بْنِ عِيسَى، وَ مُحَمَّدِ بْنِ يَحْيَى،عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ،جَمِيعاً،عَنْ مُحَمَّدِ بْنِ سِنَانٍ،عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو،عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «أَوْصَى مُوسَى(عَلَيْهِ السَّلاَمُ)إِلَى يُوشَعَ بْنِ نُونٍ، وَ أَوْصَى يُوشَعُ بْنُ نُونٍ إِلَى وَلَدِ هَارُونَ،وَ لَمْ يُوصِ إِلَى وُلْدِهِ،وَ لاَ إِلَى وُلْدِ مُوسَى،إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَهُ الْخِيَرَةُ،يَخْتَارُ مَا يَشَاءُ مِمَّنْ يَشَاءُ،وَ بَشَّرَ مُوسَى وَ يُوشَعُ بِالْمَسِيحِ(عَلَيْهِمُ السَّلاَمُ)،
99-/10531 Muhammad ibn Ya‘qub, from Muhammad ibn al-Hasan and others, from Sahl ibn Ziyad, from Muhammad ibn ‘Isa, and Muhammad ibn Yahya, from Muhammad ibn al-Husayn, all from Muhammad ibn Sinan, from Isma‘il ibn Jabir and ‘Abd al-Karim ibn ‘Amr, from ‘Abd al-Hamid ibn Abi Daylam, from Abu ‘Abdillah (peace be upon him), who said: “Moses (peace be upon him) made a will to Joshua ibn Nun, and Joshua ibn Nun made a will to the children of Aaron, but he did not make a will to his own children, nor to the children of Moses. Indeed, Allah, the Mighty and Majestic, possesses the choice — He chooses as He wills from whom He wills — and both Moses and Joshua gave glad tidings of the Messiah (peace be upon them).”
فَلَمَّا أَنْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ الْمَسِيحَ(عَلَيْهِ السَّلاَمُ)،قَالَ الْمَسِيحُ(عَلَيْهِ السَّلاَمُ)لَهُمْ:إِنَّهُ سَوْفَ يَأْتِي مِنْ بَعْدِي نَبِيٌّ اسْمُهُ أَحْمَدُ مِنْ وُلْدِ إِسْمَاعِيلَ(عَلَيْهِ السَّلاَمُ)،يَجِيءُ بِتَصْدِيقِي وَ تَصْدِيقِكُمْ وَ عُذْرِي وَ عُذْرِكُمْ،وَ جَرَتْ مِنْ بَعْدِهِ فِي الْحَوَارِيِّينَ فِي الْمُسْتَحْفَظِينَ،وَ إِنَّمَا سَمَّاهُمُ اللَّهُ عَزَّ وَ جَلَّ الْمُسْتَحْفَظِينَ لِأَنَّهُمُ اسْتُحْفِظُوا الاِسْمَ الْأَكْبَرَ،وَ هُوَ الْكِتَابُ الَّذِي يُعْلَمُ بِهِ عِلْمُ كُلِّ شَيْءٍ،الَّذِي كَانَ مَعَ الْأَنْبِيَاءِ (صَلَوَاتُ اللَّهِ عَلَيْهِمْ)يَقُولُ اللَّهُ عَزَّ وَ جَلَّ:(وَ لَقَدْ أَرْسَلْنَا رُسُلاً مِنْ قَبْلِكَ وَ أَنْزَلْنَا مَعَهُمْ الْكِتَابَ وَ الْمِيزَانَ) [2]
99-/10531 So when Allah, the Mighty and Majestic, sent the Messiah (peace be upon him), the Messiah (peace be upon him) said to them: “Indeed, there will come after me a Prophet whose name is Ahmad, from the descendants of Isma‘il (peace be upon him). He will come confirming me and confirming you, justifying me and justifying you.” And the matter continued after him among the Disciples, among the ones entrusted (al-mustahfazīn). And indeed Allah, the Mighty and Majestic, named them al-mustahfazīn because they were entrusted with the Great Name (al-ism al-akbar), and that is the Book through which knowledge of everything is known — the Book that was with the Prophets (peace be upon them). Allah, the Mighty and Majestic, says: “And certainly We sent messengers before you and sent down with them the Book and the balance.”
الْكِتَابُ:اَلاِسْمُ الْأَكْبَرُ،وَ إِنَّمَا عُرِفَ مِمَّا يُدْعَى الْكِتَابَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الْفُرْقَانُ،فِيهَا كِتَابُ نُوحٍ(عَلَيْهِ السَّلاَمُ)،وَ فِيهَا كِتَابُ صَالِحٍ وَ شُعَيْبٍ وَ إِبْرَاهِيمَ(عَلَيْهِمْ السَّلاَمُ)فَأَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ: إِنَّ هٰذٰا لَفِي الصُّحُفِ الْأُولىٰ* صُحُفِ إِبْرٰاهِيمَ وَ مُوسىٰ [3]وَ أَيْنَ صُحُفُ إِبْرَاهِيمَ؟إِنَّمَا صُحُفُ إِبْرَاهِيمَ الاِسْمُ الْأَكْبَرُ،وَ صُحُفُ مُوسَى الاِسْمُ الْأَكْبَرُ.
99-/10531 The Book is the Greatest Name (al-ism al-akbar). What is referred to as “the Book” — the Torah, the Gospel, and the Furqan — is only known through it. Within them are the Book of Nuh (peace be upon him), the Book of Salih, Shu‘ayb, and Ibrahim (peace be upon them). So Allah, the Mighty and Majestic, informed: “Most surely this is in the earlier scriptures, the scriptures of Ibrahim and Musa.” And where are the scriptures of Ibrahim? The scriptures of Ibrahim are none other than the Greatest Name, and the scriptures of Musa are the Greatest Name.
فَلَمْ تَزَلِ الْوَصِيَّةُ فِي عَالِمٍ بَعْدَ عَالِمٍ،حَتَّى دَفَعُوهَا إِلَى مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)أَسْلَمَ لَهُ الْعَقِبُ مِنَ الْمُسْتَحْفَظِينَ،وَ كَذَّبَهُ بَنُو إِسْرَائِيلَ،وَ دَعَا إِلَى اللَّهِ عَزَّ وَ جَلَّ،وَ جَاهَدَ فِي سَبِيلِهِ،ثُمَّ أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ عَلَيْهِ:أَنْ أَعْلِنْ فَضْلَ وَصِيِّكَ.فَقَالَ[رَبِّ]إِنَّ الْعَرَبَ قَوْمٌ جُفَاةٌ،لَمْ يَكُنْ فِيهِمْ كِتَابٌ، وَ لَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ،وَ لاَ يَعْرِفُونَ نُبُوَّةَ [4]الْأَنْبِيَاءِ وَ لاَ شَرَفَهُمْ،وَ لاَ يُؤْمِنُونَ بِي إِنْ أَنَا أَخْبَرْتُهُمْ بِفَضْلِ أَهْلِ بَيْتِي،
99-/10531 So the legacy (wasiyyah) remained passed down from one learned man (‘ālim) to another until it was handed to Muhammad (peace and blessings be upon him and his family). When Allah, the Mighty and Majestic, sent Muhammad (peace be upon him and his family), the remnant of the safeguarded ones (al-mustahfaẓīn) submitted to him, while the children of Israel rejected him. He called towards Allah, the Mighty and Majestic, and strove in His path. Then Allah, Glorified be His remembrance, revealed to him: "Proclaim the virtue of your successor (waṣī)." He said: "My Lord! Indeed the Arabs are a harsh people; they have never had a book, nor was a prophet sent to them. They do not recognize the prophethood of prophets, nor their honor. They will not believe in me if I inform them of the virtue of my family (Ahl al-Bayt)."
_1) -الكافي 1:3/232.
[1] يأتي في الحديث(2)من تفسير سورة القدر.
[2] لم ترد هذه الآية بهذا الوجه في القرآن.
[3] الأعلى 87:18،19.
[4] في المصدر:و لا يعرفون فضل نبوّات.
[1] – This phrase is mentioned in Hadith (2) from the Tafsir of Surah al-Qadr.
[2] – This specific verse does not appear in the Qur’an in this exact form.
[3] – al-Aʿlā 87:18–19 [4] – In the original source, the phrase appears as: "ولا يعرفون فضل نبوّات" instead of "ولا يعرفون نبوة الأنبياء" as cited.
Page 300 in Arabic
فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ: وَ لاٰ تَحْزَنْ عَلَيْهِمْ [1]وَ قُلْ سَلاٰمٌ فَسَوْفَ يَعْلَمُونَ [2]فَذَكَرَ مِنْ فَضْلِ وَصِيِّهِ ذِكْراً،فَوَقَعَ النِّفَاقُ فِي قُلُوبِهِمْ،فَعَلِمَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)ذَلِكَ وَ مَا يَقُولُونَ،فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ:«وَ لَقَدْ نَعْلَمُ أَنَّهُ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَ لَكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ» [3]لَكِنَّهُمْ يَجْحَدُونَ بِغَيْرِ حُجَّةٍ لَهُمْ.
99-/10531 So Allah, Glorified be His remembrance, said: “And do not grieve over them” [Qur'an 43:89], and “And say: Peace! For they shall soon know” [Qur'an 43:89]. Then he mentioned the merit of his successor, so hypocrisy fell into their hearts. The Messenger of Allah (peace be upon him and his family) became aware of that and what they were saying. Then Allah, Glorified be His remembrance, said: “And certainly We know that your breast becomes straitened by what they say. Surely they do not call you a liar, but the unjust deny the communications of Allah” [Qur'an 6:33]. But they reject without having any proof for themselves.
وَ كَانَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)يَتَأَلَّفُهُمْ وَ يَسْتَعِينُ بِبَعْضِهِمْ عَلَى بَعْضٍ،وَ لاَ يَزَالُ يُخْرِجُ لَهُمْ شَيْئاً فِي فَضْلِ وَصِيِّهِ حَتَّى[نَزَلَتْ]هَذِهِ السُّورَةُ،فَاحْتَجَّ عَلَيْهِمْ حِينَ أَعْلَمُ بِمَوْتِهِ وَ نُعِيَتْ إِلَيْهِ نَفْسُهُ،فَقَالَ اللَّهُ عَزَّ ذِكْرُهُ: فَإِذٰا فَرَغْتَ فَانْصَبْ* وَ إِلىٰ رَبِّكَ فَارْغَبْ [4]يَقُولُ:إِذَا فَرَغْتَ فَانْصَبْ عَلَمَكَ وَ أَعْلِنْ وَصِيَّكَ،فَأَعْلِمْهُمْ فَضْلَهُ عَلاَنِيَةً،
99-/10531 And the Messenger of Allah (peace be upon him and his family) would win them over and seek the help of some of them against others, and he would continue to reveal to them something about the merit of his successor until this surah was revealed. So he argued against them when he was made aware of his approaching death and his soul was announced to him. Then Allah, Mighty is His remembrance, said: “So when you are free, strive hard, and to your Lord turn (all) your attention” [Qur'an 94:7–8]. He said: When you are free, then raise your banner and announce your successor. So he informed them of his merit openly.
فَقَالَ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):مَنْ كُنْتُ مَوْلاَهُ فَعَلِيٌّ مَوْلاَهُ،اللَّهُمَّ وَالِ مَنْ وَالاَهُ وَ عَادِ مَنْ عَادَاهُ-ثَلاَثَ مَرَّاتٍ-ثُمَّ قَالَ:لَأَبْعَثَنَّ رَجُلاً يُحِبُّ اللَّهَ وَ رَسُولُهُ،وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ،لَيْسَ بِفَرَّارٍ-يُعَرِّضُ بِمَنْ رَجَعَ يُجَبِّنُ أَصْحَابَهُ وَ يُجَبِّنُونَهُ- وَ قَالَ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):عَلِيٌّ سَيِّدُ الْمُؤْمِنِينَ.وَ قَالَ:عَلِيٌّ عَمُودُ الدِّينِ،وَ قَالَ:هَذَا هُوَ الَّذِي يَضْرِبُ النَّاسَ بِالسَّيْفِ عَلَى الْحَقِّ بَعْدِي.
99-/10531 Then he (peace be upon him and his family) said: "Whoever I am his master, then Ali is his master. O Allah, befriend whoever befriends him, and be the enemy of whoever opposes him" — three times. Then he said: "Surely I shall send a man who loves Allah and His Messenger, and whom Allah and His Messenger love. He is not one who flees" — alluding to the one who turned back and made his companions flee and fled with them. And he (peace be upon him and his family) said: "Ali is the master of the believers." And he said: "Ali is the pillar of the religion." And he said: "This is the one who will strike the people with the sword upon the truth after me."
وَ قَالَ:اَلْحَقُّ مَعَ عَلِيٍّ أَيْنَمَا مَالَ.وَ قَالَ إِنِّي تَارِكٌ فِيكُمْ أَمْرَيْنِ،إِنْ أَخَذْتُمْ بِهِمَا لَنْ تَضِلُّوا:كِتَابَ اللَّهِ عَزَّ وَ جَلَّ،وَ أَهْلَ بَيْتِي عِتْرَتِي.أَيُّهَا النَّاسُ:اِسْمَعُوا وَ قَدْ بَلَّغْتُ،إِنَّكُمْ سَتَرِدُونَ عَلَيَّ الْحَوْضَ،فَأَسْأَلُكُمْ عَمَّا فَعَلْتُمْ فِي الثَّقَلَيْنِ،[وَ]الثَّقَلاَنِ:كِتَابُ اللَّهِ جَلَّ ذِكْرُهُ وَ أَهْلُ بَيْتِي،فَلاَ تَسْبِقُوهُمْ فَتَهْلِكُوا،وَ لاَ تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ.
99-/10531 And he said: "The truth is with Ali wherever he turns." And he said: "Indeed, I am leaving among you two weighty things; if you hold fast to them, you shall never go astray: the Book of Allah, the Mighty and Majestic, and my family — my Ahlul Bayt." "O people, listen! I have indeed conveyed. You shall come to me at the Pond, and I will ask you about what you did with the two weighty trusts. And the two trusts are: the Book of Allah, exalted be His mention, and my family. So do not go ahead of them, lest you perish, and do not try to teach them, for indeed they are more knowledgeable than you."
فَوَقَعَتِ الْحُجَّةُ بِقَوْلِ النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ بِالْكِتَابِ الَّذِي يَقْرَأُهُ النَّاسُ.
فَلَمْ يَزَلْ يُلْقِي فَضْلَ أَهْلِ بَيْتِهِ بِالْكَلاَمِ وَ يُبَيِّنُ لَهُمْ بِالْقُرْآنِ: إِنَّمٰا يُرِيدُ اللّٰهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً [5]،وَ قَالَ عَزَّ ذِكْرُهُ وَ اعْلَمُوا أَنَّمٰا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلّٰهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبىٰ [6]،ثُمَّ قَالَ جَلَّ ذِكْرُهُ وَ آتِ ذَا الْقُرْبىٰ حَقَّهُ [7]،وَ كَانَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ)وَ كَانَ حَقُّهُ الْوَصِيَّةَ الَّتِي جُعِلَتْ لَهُ،وَ الاِسْمَ الْأَكْبَرَ،وَ مِيرَاثَ الْعِلْمِ،وَ آثَارَ عِلْمِ النُّبُوَّةِ،فَقَالَ: قُلْ لاٰ أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِي الْقُرْبىٰ [8]، ثُمَّ قَالَ: (وَ إِذَا الْمَوَدَّةُ سُئِلَتْ* بِأَيِّ ذَنْبٍ قُتِلَتْ) [9]،يَقُولُ:أَسْأَلُكُمْ عَنِ الْمَوَدَّةِ الَّتِي أَنْزَلْتُ عَلَيْكُمْ فَضْلَهَا،مَوَدَّةَ الْقُرْبَى،بِأَيِّ ذَنْبٍ قَتَلْتُمُوهُمْ؟
99-/10531 So the proof was established through the word of the Prophet (صلى الله عليه وآله) and by the Book that the people recite. And he continued to present the excellence of his Ahlul Bayt through speech and clarified for them by the Qur'an: "Indeed Allah desires to remove uncleanness from you, O people of the House, and to purify you a (thorough) purifying." And He said, exalted be His mention: "And know that whatever thing you gain, a fifth of it is for Allah and for the Apostle and for the near of kin…" Then He said, exalted be His mention: "And give to the near of kin his due…" And Ali (عليه السلام) was the one for whom the right of succession was designated, along with the Greatest Name (الاسم الأكبر), the inheritance of knowledge, and the traces of prophetic knowledge. Then He said: "Say: I do not ask of you any reward for it but love for my near relatives." Then He said: "And when the female infant buried alive is asked For what sin she was killed."* He says: I will ask you about the affection whose excellence I made known to you—the affection for the near of kin—for what sin did you kill them?
[1] النحل 16:127.
[2] الزخرف 43:89.
[3] لم ترد هذه الآية بهذا الوجه في القرآن،بل الذي في سورة الآية 97 و 98: وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمٰا يَقُولُونَ* فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السّٰاجِدِينَ ،و في سورة الأنعام الآية 33: قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لاٰ يُكَذِّبُونَكَ وَ لٰكِنَّ الظّٰالِمِينَ بِآيٰاتِ اللّٰهِ يَجْحَدُونَ .
[4] الانشراح 97:7،8.
[5] الأحزاب 33:33.
[6] الأنفال 8:41.
[7] الإسراء 17:26.
[8] الشورى 42:23.
[9] التكوير 81:8،9.قال المجلسي:قوله«و إذا المودّة سئلت»،أقول:القراءة المشهورة:الموؤدة بالهمزة،قال الطّبرسي:الموؤدة: هي الجارية المدفونة حيّة،و كانت المرأة إذا حان وقت ولادتها حفرت حفرة و قعدت على رأسها،فان ولدت بنتا رمتها في الحفرة،و إن-
[1] – النحل 16:127 [2] – الزخرف 43:89 [3] – This exact phrase "وَلَقَدْ نَعْلَمُ أَنَّهُ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ" does not appear as a single verse in the Qur'an. However, it appears in two separate places:
· al-Ḥijr 15:97–98:
· al-Anʿām 6:33:
[4] – al-Inshirāḥ 94:7–8 [5] – al-Aḥzāb 33:33 [6] – al-Anfāl 8:41 [7] – al-Isrāʾ 17:26 [8] – al-Shūrā 42:23 [9] – al-Takwīr 81:8–9 Comment on [9] – Al-Majlisī stated that the famous qirāʾah (recitation) is al-mawʾūdah (الموءودة) with hamzah. Al-Ṭabrisī explained it refers to the girl buried alive. The mother would dig a pit and sit near it; if a girl was born, she would throw her into the pit; if a boy, she would keep him… (Footnote continued on next page)
Page 301 in Arabic
وَ قَالَ جَلَّ ذِكْرُهُ: فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لاٰ تَعْلَمُونَ [1]،قَالَ:اَلْكِتَابُ[هُوَ]الذِّكْرُ،وَ أَهْلُهُ آلُ مُحَمَّدٍ(عَلَيْهِمُ السَّلاَمُ)،أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِسُؤَالِهِمْ،وَ لَمْ يَأْمُرْ بِسُؤَالِ الْجُهَّالِ،وَ سَمَّى اللَّهُ عَزَّ وَ جَلَّ الْقُرْآنَ ذِكْراً،فَقَالَ تَبَارَكَ وَ تَعَالَى: وَ أَنْزَلْنٰا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنّٰاسِ مٰا نُزِّلَ إِلَيْهِمْ وَ لَعَلَّهُمْ يَتَفَكَّرُونَ [2]،
وَ قَالَ عَزَّ وَ جَلَّ: وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ وَ سَوْفَ تُسْئَلُونَ [3].وَ قَالَ عَزَّ وَ جَلَّ: أَطِيعُوا اللّٰهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ [4]،وَ قَالَ عَزَّ وَ جَلَّ: وَ لَوْ رَدُّوهُ إِلَى اللَّهِ وَ إِلَى اَلرَّسُولِ وَ إِلىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ [5]فَرَدَّ اللَّهُ أَمْرَ النَّاسِ إِلَى أُولِي الْأَمْرِ مِنْهُمْ،الَّذِينَ أَمَرَ بِطَاعَتِهِمْ وَ بِالرَّدِّ إِلَيْهِمْ.
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And He, Exalted be His Mention, said: "So ask the followers of the Reminder if you do not know." He said: The Book is the Reminder, and its people are the family of Muhammad (peace be upon them). Allah, the Mighty and Majestic, commanded to ask them, and He did not command to ask the ignorant.
And Allah, the Mighty and Majestic, named the Qur'an as "the Reminder", as He, Blessed and Exalted, said: "And We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect."
And He, the Mighty and Majestic, said: "And most surely it is a reminder for you and your people, and you shall soon be questioned."
And He, the Mighty and Majestic, said: "Obey Allah and obey the Apostle and those in authority from among you."
And He, the Mighty and Majestic, said: "And if they had referred it to Allah and the Apostle, and to those in authority among them, those among them who can search out the knowledge of it would have known it."
So Allah referred the affair of the people to "those in authority among them", those whom He commanded obedience to, and commanded the people to return [matters] to them.
فَلَمَّا رَجَعَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)مِنْ حِجَّةِ الْوَدَاعِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ(عَلَيْهِ السَّلاَمُ)وَ قَالَ: يٰا أَيُّهَا الرَّسُولُ بَلِّغْ مٰا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَمٰا بَلَّغْتَ رِسٰالَتَهُ وَ اللّٰهُ يَعْصِمُكَ مِنَ النّٰاسِ إِنَّ اللّٰهَ لاٰ يَهْدِي الْقَوْمَ الْكٰافِرِينَ [6]،فَنَادَى النَّاسَ فَاجْتَمَعُوا،وَ أَمَرَ بِسَمُرَاتٍ فَقُمَّ [7]،شَوْكُهُنَّ،
ثُمَّ قَالَ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):يَا أَيُّهَا النَّاسُ،مَنْ وَلِيُّكُمْ وَ أَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ؟فَقَالُوا:اَللَّهُ وَ رَسُولُهُ.فَقَالَ:مَنْ كُنْتُ مَوْلاَهُ فَعَلِيٌّ مَوْلاَهُ،اللَّهُمَّ وَالِ مَنْ وَالاَهُ وَ عَادِ مَنْ عَادَاهُ-ثَلاَثَ مَرَّاتٍ-فَوَقَعَتْ حَسَكَةُ النِّفَاقِ فِي قُلُوبِ الْقَوْمِ،وَ قَالُوا:مَا أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ هَذَا عَلَى مُحَمَّدٍ قَطُّ، وَ مَا يُرِيدُ إِلاَّ أَنْ يَرْفَعَ بِضَبْعِ [8]ابْنِ عَمِّهِ.
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When the Messenger of Allah (peace be upon him and his family) returned from the Farewell Pilgrimage, Jibra'il (peace be upon him) descended upon him and said: "O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message. And Allah will protect you from the people; surely Allah does not guide the unbelieving people."
So he called the people and they gathered. He ordered that the thorny trees (samurāt) be cleared of their thorns. Then he (peace be upon him and his family) said: “O people, who is your guardian and more entitled to you than your own selves?” They replied, “Allah and His Messenger.” So he said: “Whoever I am his master (mawla), then Ali is his master. O Allah, befriend whoever befriends him, and be the enemy of whoever opposes him” – he repeated this three times.
Then the thorn of hypocrisy pierced the hearts of the people, and they said: “Allah has never revealed this upon Muhammad. He only wants to elevate the status of his cousin.”
[9] -وَلَدَتْ غُلاَماً حَبَسَتْهُ،أَيْ تُسْئَلُ فَيُقَالُ لَهَا:بِأَيِّ ذَنْبٍ قُتِلَتْ؟وَ مَعْنَى سُؤَالِهَا تَوْبِيخُ قَاتِلِهَا،وَ قِيلَ:اَلْمَعْنَى:يُسْئَلُ قَاتِلُهَا،بِأَيِّ ذَنْبٍ قُتِلَتْ؟ وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ(عَلَيْهِمَا السَّلاَمُ): «وَ إِذَا الْمَوَدَّةِ سُئِلْتَ»بِفَتْحِ الْمِيمِ وَ الْوَاوِ. و رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: هُوَ مَنْ قُتِلَ فِي مَوَدَّتِنَا أَهْلَ الْبَيْتِ. و عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)قَالَ: «يَعْنِي قَرَابَةَ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ مَنْ قُتِلَ فِي جِهَادٍ» و فِي رِوَايَةٍ أُخْرَى،قَالَ: «هُوَ مَنْ قُتِلَ فِي مَوَدَّتِنَا وَ وَلاَيَتِنَا» انتهى. و أقول:الظاهر أنّ أكثر تلك الأخبار مبنيّة على تلك الأخبار مبنيّة على تلك القراءة الثانية،إمّا بحذف المضاف،أي أهل المودّة يسئلون بأي ذنب قتلوا،أو بإسناد القتل إلى المودّة مجازا،و المراد قتل أهلها،أو بالتجوّز في القتل،و المراد تضييع مودّة أهل البيت(عليهم السلام)و إبطالها و عدم القيام بها و بحقوقها،و بعضها على القراءة الأولى المشهورة بأن يكون المراد بالمؤودة النفس المدفونة في التّراب مطلقا أو حيّة،إشارة إلى أنّهم لكونهم مقتولين في سبيل اللّه تعالى،ليسوا بأموات،بل أحياء عند ربّهم يرزقون،فكأنهم دفنوا أحياء،و فيه من اللطف مالا يخفى،و هذا الخبر يؤيّد الوجه الأوّل لقوله:«قتلتموهم».«مرآة العقول 3:281».
[1] النحل 16:43،الأنبياء 21:7.
[2] النحل 16:44.
[3] الزخرف 43:44.
[4] النساء 4:59.
[5] النساء 4:83.
[6] المائدة 5:67.
[7] السّمر:نوع من الشجر،و قمّ:كنس.
[8] الضّبع:ما بين الإبط إلى نصف العضد من أعلاها.«المعجم الوسيط-ضبع-1:533».
[9] – “وَإِذَا الْمَوْءُودَةُ سُئِلَتْ” is interpreted here as: “When the buried-alive girl will be questioned”, i.e., she will be asked: “For what sin were you killed?” The purpose of this questioning is to rebuke her killer. Another interpretation is that the killer himself will be asked what sin justified her killing.
According to narrations from Abū Jaʿfar and Abū ʿAbd Allāh (عليهما السلام), the verse was read as “وَإِذَا الْمَوَدَّةِ سُئِلْتَ” (with fatḥah on both mīm and wāw), meaning “When the affection is asked about.”
Ibn ʿAbbās reportedly said: it refers to those who were killed for showing affection toward Ahl al-Bayt. Abū Jaʿfar (عليه السلام) said it means “the relatives of the Messenger of Allāh (صلى الله عليه وآله) and those killed in jihad.” Another narration says: “It is those killed for our love and our wilāyah.”
The author then notes: most of these reports are based on the second qirāʾah (recitation), either by ellipsis (e.g., the people of affection are being asked), or metaphorically attributing the act of being killed to the affection itself—meaning the people of affection—or indicating the loss and denial of affection and its due rights.
Some are based on the first, famous qirāʾah, where "al-mawʾūdah" means the buried girl, literally or metaphorically, implying that those slain in the way of Allah are not dead but living with their Lord—thus, metaphorically buried alive. This adds subtle elegance to the meaning. The hadith supports the first view by stating: “You killed them.”
(Reference: Mirʾāt al-ʿUqūl 3:281)
[1] – al-Naḥl (16:43), al-Anbiyāʾ (21:7) [2] – al-Naḥl (16:44) [3] – al-Zukhruf (43:44) [4] – al-Nisāʾ (4:59) [5] – al-Nisāʾ (4:83) [6] – al-Māʾidah (5:67) [7] – As-samar is a type of tree; qamm means sweeping or clearing. [8] – Aḍ-ḍubʿ refers to the area between the armpit and the middle of the upper arm. (al-Muʿjam al-Wasīṭ, 1:533).
Page 302 in Arabic
فلما قدم المدينة أتته الأنصار،فقالوا:يا رسول اللّه،إن اللّه جل ذكره قد أحسن إلينا و شرفنا بك و بنزولك بين ظهرانينا،فقد فرح اللّه صديقنا و كبت عدونا،و قد يأتيك وفود فلا تجد ما تعطيهم،فيشمت بك العدو،فنحب أن تأخذ ثلث أموالنا حتّى إذا قدم عليك وفد مكّة وجدت ما تعطيهم.فلم يرد رسول اللّه(صلّى اللّه عليه و آله)عليهم شيئا،
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So when he entered Madinah, the Ansar came to him and said: “O Messenger of Allah, indeed Allah—majestic is His remembrance—has been good to us and honored us through you and your coming to reside among us. Our friend has rejoiced and our enemy has been humiliated. Now it happens that delegations come to you and you do not have anything to give them, and the enemy finds joy in this. So we would like to give you one-third of our wealth, so that when the delegation from Mecca arrives, you will have something to give them.”
The Messenger of Allah (peace be upon him and his family) did not respond to them with anything.
و كان ينتظر ما يأتيه من ربّه،فنزل عليه جبرئيل(عليه السلام)و قال: قُلْ لاٰ أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِي الْقُرْبىٰ ،و لم يقبل أموالهم،فقال المنافقون:ما أنزل هذا على محمد،و ما يريد إلاّ أن يرفع بضبع ابن عمه، و يحمل علينا أهل بيته،يقول أمس:من كنت مولاه فعلي مولاه،و اليوم: قُلْ لاٰ أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِي الْقُرْبىٰ ،ثمّ نزل عليه آية الخمس،فقالوا:يريد أن يعطيهم أموالنا و فيئنا.
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And he (the Prophet) was awaiting what would come to him from his Lord. Then Jibra’il (peace be upon him) descended to him and said: “Say: I do not ask of you any reward for it but love for my near relatives” (Qur’an 42:23). So he did not accept their wealth.
Then the hypocrites said: “This was not revealed to Muhammad! He only wants to lift up the arm of his cousin and burden us with his household. Yesterday he said: ‘Whoever I am his master, then ‘Ali is his master’, and today he says: ‘I do not ask of you any reward except love for my near relatives.’”
Then the verse of khums (one-fifth) was revealed to him, so they said: “He wants to give them our wealth and our spoils!”
ثم أتاه جبرئيل(عليه السلام)فقال:يا محمد، إنك قد قضيت نبوتك،و استكملت أيامك،فاجعل الاسم الأكبر و ميراث العلم و آثار علم النبوّة عند علي،فإني لم أترك الأرض إلاّ و فيها عالم،تعرف به طاعتي،و تعرف به ولايتي،و يكون حجة لمن يولد بين قبض النبيّ إلى خروج النبيّ الآخر.قال:فأوصى إليه بالاسم الأكبر و ميراث العلم و آثار علم النبوّة،و أوصى إليه بألف كلمة و ألف باب،تفتح كل كلمة و كل باب ألف كلمة و ألف باب».
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Then Jibra’il (peace be upon him) came to him and said: “O Muhammad, you have completed your Prophethood and fulfilled your appointed days. Now place the Greatest Name (الاسم الأكبر), the inheritance of knowledge, and the relics of the prophetic knowledge with ‘Ali. For I have never left the earth without placing in it a scholar by whom My obedience is known, and through whom My wilayah is recognized. He shall be a proof for those born between the passing of one prophet and the emergence of another.”
So he (the Prophet) bequeathed to him (i.e., ‘Ali) the Greatest Name, the inheritance of knowledge, and the remnants of prophetic knowledge. He also entrusted him with a thousand words and a thousand gates, each word and each gate opening a thousand words and a thousand gates.
99-/10532 _2- سَعْدُ بْنُ عَبْدِ اللَّهِ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ،عَنْ هِشَامِ بْنِ سَالِمٍ،عَنْ سَعْدِ بْنِ طَرِيفٍ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)،قَالَ: كُنَّا عِنْدَهُ ثَمَانِيَةَ رِجَالٍ،فَذَكَرْنَا رَمَضَانَ،فَقَالَ:
«لاَ تَقُولُوا هَذَا رَمَضَانُ،[وَ لاَ ذَهَبَ رَمَضَانُ]وَ لاَ جَاءَ رَمَضَانُ،[فَإِنَّ رَمَضَانَ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ لاَ يَجِيءُ وَ لاَ يَذْهَبُ.
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Sa‘d ibn ‘Abdillāh reported: Aḥmad ibn Muḥammad ibn ‘Īsā narrated to us from Aḥmad ibn Muḥammad ibn Abī Naṣr from Hishām ibn Sālim from Sa‘d ibn Ṭarīf from Abū Ja‘far (peace be upon him), who said:
“We were eight men sitting with him, and we mentioned Ramaḍān. He said: ‘Do not say: This is Ramaḍān, or Ramaḍān has come, or Ramaḍān has gone, for Ramaḍān is one of the Names of Allah; it does not come and it does not go.’”
وَ إِنَّمَا يَجِيءُ وَ يَذْهَبُ الزَّائِلُ وَ لَكِنْ قُولُوا:شَهْرُ رَمَضَانَ]،فَالشَّهْرُ الْمُضَافُ إِلَى الاِسْمِ[وَ الاِسْمُ]اسْمُ اللَّهِ،وَ هُوَ الشَّهْرُ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ،جَعَلَهُ اللَّهُ-سَقَطَ فِي هَذَا الْمَكَانِ فِي الْأَصْلِ- [1]لاَ يُفْعَلُ الْخُرُوجُ فِي شَهْرِ رَمَضَانَ لِزِيَارَةِ الْأَئِمَّةِ(عَلَيْهِمُ السَّلاَمُ)وَ عِيداً،أَلاَ وَ مَنْ [2]خَرَجَ فِي شَهْرِ رَمَضَانَ مِنْ بَيْتِهِ فِي سَبِيلِ اللَّهِ،وَ نَحْنُ سَبِيلُ اللَّهِ الَّذِي مَنْ دَخَلَ فِيهِ يُطَافُ بِالْحِصْنِ،وَ الْحِصْنُ هُوَ الْإِمَامُ،فَيُكَبِّرُ عِنْدَ رُؤْيَتِهِ كَانَتْ لَهُ يَوْمَ الْقِيَامَةِ صَخْرَةٌ فِي مِيزَانِهِ أَثْقَلُ مِنَ السَّمَاوَاتِ السَّبْعِ وَ الْأَرَضِينَ السَّبْعِ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ مَا تَحْتَهُنَّ».
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“Only the perishable (zā’il) comes and goes; rather say: Shahr Ramadhan (the month of Ramadhan), for the word shahr is annexed to the Name, and the Name is a Name from among the Names of Allah. It is the month in which the Qur'an was revealed. Allah has made it—[this part is missing in the original text]—it is not to be used as a time for setting out to visit the Imams (peace be upon them) as an Eid.
Indeed, whoever goes out from his house in the month of Ramadhan in the way of Allah—and we are the way of Allah: whoever enters it is surrounded by the fortress, and the fortress is the Imam—then upon seeing him, he glorifies [Allah] (yukabbir), it will be for him on the Day of Resurrection a stone in his scale heavier than the seven heavens, and the seven earths, and all that is in them, and all that is between them, and all that is beneath them.”
قُلْتُ:يَا أَبَا جَعْفَرٍ،وَ مَا الْمِيزَانُ؟فَقَالَ:«إِنَّكَ قَدِ ازْدَدْتَ قُوَّةً وَ نَظَراً يَا سَعْدُ،رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)الصَّخْرَةُ، وَ نَحْنُ الْمِيزَانُ،وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي الْإِمَامِ: لِيَقُومَ النّٰاسُ بِالْقِسْطِ ،وَ مَنْ كَبَّرَ بَيْنَ يَدَيِ الْإِمَامِ وَ قَالَ:لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ.كَتَبَ اللَّهُ لَهُ رِضْوَانَهُ الْأَكْبَرَ،وَ مَنْ كَتَبَ لَهُ رِضْوَانَهُ الْأَكْبَرَ يَجْمَعْ بَيْنَهُ وَ بَيْنَ إِبْرَاهِيمَ وَ مُحَمَّدٍ(عَلَيْهِمُ السَّلاَمُ)وَ الْمُرْسَلِينَ فِي دَارِ الْجَلاَلِ».
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I said: O Abu Ja‘far, what is the Mizān (the Balance)? He said: “You have increased in strength and insight, O Sa‘d! The Messenger of Allah (peace be upon him and his family) is the rock, and we are the Balance. And that is the saying of Allah, the Mighty and Majestic, regarding the Imam: ‘That mankind may establish justice’ [Qur'an 57:25].
And whoever glorifies (does takbīr) before the Imam and says: There is no god but Allah, He is One, there is no partner for Him—Allah writes for him His Greatest Pleasure (riḍwānuhu al-akbar). And whoever has His Greatest Pleasure written for him, he will be gathered with Ibrāhīm and Muhammad (peace be upon them) and the Messengers in the abode of glory.”
فَقُلْتُ:وَ مَا دَارُ الْجَلاَلِ؟فَقَالَ:«نَحْنُ الدَّارُ،وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: تِلْكَ الدّٰارُ الْآخِرَةُ نَجْعَلُهٰا لِلَّذِينَ لاٰ يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَ لاٰ فَسٰاداً وَ الْعٰاقِبَةُ لِلْمُتَّقِينَ [3][فَنَحْنُ الْعَاقِبَةُ يَا سَعْدُ،وَ أَمَّا مَوَدَّتُنَا لِلْمُتَّقِينَ]فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: تَبٰارَكَ اسْمُ رَبِّكَ ذِي الْجَلاٰلِ وَ الْإِكْرٰامِ [1]فَنَحْنُ جَلاَلُ اللَّهِ وَ كَرَامَتُهُ الَّتِي أَكْرَمَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْعِبَادَ بِطَاعَتِنَا [2]».
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So I said: And what is Dār al-Jalāl (the Abode of Majesty)? He said: “We are that Abode. And that is the saying of Allah, the Mighty and Majestic: ‘This is the abode of the hereafter which We assign to those who do not desire exaltation in the earth nor corruption, and the end is for those who guard (against evil)’ [Qur'an 28:83]. We are that end (al-ʿāqibah), O Sa‘d. And as for our affection (mawaddah)—it is for the God-conscious.
Then Allah, the Mighty and Majestic, says: ‘Blessed is the name of your Lord, the Possessor of Glory and Honor’ [Qur'an 55:78]. So we are the Glory (jalāl) of Allah and His Honor (karāmah) with which He honored His servants through obedience to us.”
_2) -مختصر بصائر الدرجات:56،بحار الأنوار 24:116/396.
[1] هذه العبارة مثبتة في جميع النسخ،و في هذا الموضع من المصدر سقط أيضا.
[2] كذا،و في البحار:جعله اللّه مثلا وعيدا،ألا و من.
[3] القصص 28:83.
[1] This phrase is present in all the manuscripts, but it is also omitted in this place from the source. [2] So it is; and in al-Bihār: Allah made it a warning example — behold! And whoever... [3] Al-Qasas 28:83.
Page 303 in Arabic
/10533 _3-علي بن إبراهيم،قال:الميزان الإمام.
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Ali ibn Ibrahim said: The Mīzān (scale) is the Imām.
قوله تعالى:
وَ أَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَ مَنٰافِعُ لِلنّٰاسِ -إلى قوله تعالى- إِنَّ اللّٰهَ قَوِيٌّ عَزِيزٌ [25]
…and We sent down iron, wherein is great violence and advantages to men, and that Allah may know who helps Him and His messengers in the unseen; surely Allah is Strong, Mighty.
99-/10534 _1- الطَّبْرِسِيُّ فِي(الْإِحْتِجَاجِ):عَنْ أَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)-فِي حَدِيثٍ-وَ قَالَ: « وَ أَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ فَإِنْزَالُهُ ذَلِكَ:خَلْقُهُ[إِيَّاهُ]».
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Al-Ṭabrisī in Al-Iḥtijāj, from Amīr al-Muʾminīn (peace be upon him) – in a hadith – said: “And We sent down iron, wherein is great strength” — its “sending down” means: its creation [itself].
/10535 _2-ابن شهر آشوب:عن تفسير السدي،عن أبي صالح،عن ابن عبّاس،في قوله تعالى: وَ أَنْزَلْنَا الْحَدِيدَ قال:أنزل اللّه آدم معه من الجنة سيف ذي الفقار،خلق من ورق آس الجنة،ثمّ قال: فِيهِ بَأْسٌ شَدِيدٌ ،فكان به يحارب آدم أعداءه من الجن و الشياطين،و كان عليه مكتوبا:لا يزال أنبيائي يحاربون به،نبي بعد نبي،و صديق بعد صديق،حتى يرثه أمير المؤمنين فيحارب به مع [3]النبيّ الأمي، وَ مَنٰافِعُ لِلنّٰاسِ لمحمد و علي إِنَّ اللّٰهَ قَوِيٌّ عَزِيزٌ منيع بالنقمة من الكفّار [4]بعلي بن أبي طالب(عليه السلام).
قال:و قد روى كافة أصحابنا أن المراد بهذه الآية ذو الفقار،أنزل من السماء على النبيّ(صلّى اللّه عليه و آله)فأعطاه عليا(عليه السلام).
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Ibn Shahr Āshūb: from the Tafsīr of al-Suddī, from Abū Ṣāliḥ, from Ibn ʿAbbās, on the saying of Allah the Exalted: "And We sent down iron" — he said: Allah sent Adam down from Paradise with the sword Dhū al-Fiqār, created from the myrtle leaves of Paradise. Then He said: "Therein is great strength" — and with it, Adam would fight his enemies from among the jinn and devils. And written upon it was: “My prophets shall continue to fight with it — a prophet after a prophet, and a truthful one (ṣiddīq) after a truthful one — until it is inherited by the Commander of the Faithful, who shall fight with it alongside the unlettered Prophet.”
"And [in it are] benefits for mankind" — for Muhammad and ʿAlī. "Surely Allah is Strong, Mighty" — invincible in vengeance upon the disbelievers [by means of] ʿAlī ibn Abī Ṭālib (peace be upon him).
He said: And all of our companions have narrated that what is meant by this verse is Dhū al-Fiqār, which was sent down from the heavens upon the Prophet (peace be upon him and his family), and he gave it to ʿAlī (peace be upon him).