S 3 A 159-160

قوله تعالى:

فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ [آل عمران 159-160]

99-/1966 - “So it is by Allah’s mercy that you are gentle with them; and had you been rough, hard-hearted, they would certainly have dispersed from around you; therefore pardon them and ask pardon for them and take counsel with them in the matter; so when you have decided, then place your trust in Allah; surely Allah loves those who trust. If Allah assists you, then there is none that can overcome you; and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely.” [Qur’an 3:159-160, M. H. Shakir]

قال عليّ بن إبراهيم: ثم قال لنبيه: فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ أي انهزموا ولم يقيموا معك، ثمّ قال تأديباً لرسوله: فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ.

99-/1966 - Ali ibn Ibrahim said: Then He said to His Prophet: “So it is by Allah’s mercy that you are gentle with them; and had you been rough, hard-hearted, they would certainly have dispersed from around you,” meaning they would flee and not remain with you. Then, as a teaching for His Messenger, He said: “Therefore pardon them and ask pardon for them and take counsel with them in the matter; so when you have decided, then place your trust in Allah; surely Allah loves those who trust. If Allah assists you, then there is none that can overcome you; and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely.” [Qur’an 3:159-160, M. H. Shakir]

99-/1967 _2- ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ الوَرَّاقُ، وَمُحَمَّدُ بْنُ أَحْمَدَ السِّنَانِيُّ، وَعَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ (رَضِيَ اللَّهُ عَنْهُ)، قَالُوا: حَدَّثَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ يَحْيَى بْنِ زَكَرِيَّا الْقَطَّانُ، قَالَ: حَدَّثَنَا بَكْرُ بْنُ عَبْدِ اللَّهِ بْنِ حَبِيبٍ، قَالَ: حَدَّثَنَا تَمِيمُ بْنُ بُهْلُولٍ، عَنْ أَبِيهِ، عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ الْبَصْرِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهِ السَّلَامُ)، قَالَ: قُلْتُ: قَوْلُهُ عَزَّ وَجَلَّ: وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ [1] وَقَوْلُهُ عَزَّ وَجَلَّ: إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ.

فَقَالَ: «إِذْ فَعَلَ الْعَبْدُ مَا أَمَرَهُ اللَّهُ عَزَّ وَجَلَّ بِهِ مِنَ الطَّاعَةِ كَانَ فِعْلُهُ وِفْقاً لِأَمْرِ اللَّهِ عَزَّ وَجَلَّ وَسُمِّيَ الْعَبْدُ مُوَفَّقاً، وَإِذَا أَرَادَ الْعَبْدُ أَنْ يَدْخُلَ فِي شَيْءٍ مِنْ مَعَاصِي اللَّهِ فَحَالَ اللَّهُ تَبَارَكَ وَتَعَالَى بَيْنَهُ وَبَيْنَ تِلْكَ الْمَعْصِيَةِ فَتَرَكَهَا كَانَ تَرْكُهُ لَهَا بِتَوْفِيقِ اللَّهِ تَعَالَى ذِكْرُهُ، وَمَتَى خَلَّى بَيْنَهُ وَبَيْنَ الْمَعْصِيَةِ، فَلَمْ يَحُلْ بَيْنَهُ وَبَيْنَهَا حَتَّى يَرْكَبَهَا، فَقَدْ خَذَلَهُ وَلَمْ يَنْصُرْهُ [2] وَلَمْ يُوَفِّقْهُ».

99-/1967 - Ibn Bābawayh said: Ali ibn ‘Abd Allah al-Warrāq, Muhammad ibn Ahmad al-Sinānī, and ‘Ali ibn Ahmad ibn Muhammad (may Allah be pleased with him) narrated to us, saying: Abu al-‘Abbās Ahmad ibn Yahyā ibn Zakariyyā al-Qattān narrated to us, who said: Bakr ibn ‘Abd Allah ibn Habīb narrated to us, who said: Tamīm ibn Buhlūl narrated to us, from his father, from Ja‘far ibn Sulaymān al-Baṣrī, from ‘Abd Allah ibn al-Faḍl al-Hāshimī, who said: I asked Abu ‘Abd Allah Ja‘far ibn Muhammad (peace be upon him). I said: His Mighty and Majestic saying: “And my success is not but with Allah” [Hud 11:88; Qur’an, M. H. Shakir: “and my success is only with Allah; on Him do I rely and to Him I turn”] and His Mighty and Majestic saying: “If Allah assists you, then there is none that can overcome you; and if He forsakes you, who is there then that can assist you after Him?” [Qur’an 3:160, M. H. Shakir].

He said: “When a servant does what Allah, Mighty and Majestic, has commanded of obedience, his action accords with Allah’s command, and the servant is called one who is granted success (muwafaq). And when the servant intends to enter into something of Allah’s disobedience, and Allah, Blessed and Exalted, comes between him and that sin so he leaves it, then his leaving it is by the success granted by Allah—exalted is His remembrance. But whenever He leaves him to the sin and does not come between him and it until he commits it, then He has forsaken him, not supported him [2], and not granted him success.”

99-/1968 _3- الْعَيَّاشِيُّ: عَنْ صَفْوَانَ، قَالَ: اسْتَأْذَنْتُ لِمُحَمَّدِ بْنِ خَالِدٍ عَلَى الرِّضَا أَبِي الْحَسَنِ (عَلَيْهِ السَّلَامُ)، وَأَخْبَرْتُهُ أَنَّهُ لَيْسَ يَقُولُ بِهَذَا الْقَوْلِ، وَأَنَّهُ قَالَ: وَاللَّهِ لَا أُرِيدُ بِلِقَائِهِ إِلَّا لِأَنْتَهِيَ إِلَى قَوْلِهِ، فَقَالَ: «أَدْخِلْهُ» فَدَخَلَ، فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ، إِنَّهُ كَانَ فَرَطَ مِنِّي شَيْءٌ، وَأَسْرَفْتُ عَلَى نَفْسِي، وَكَانَ فِيمَا يَزْعُمُونَ أَنَّهُ كَانَ يَعِيبُهُ، فَقَالَ: وَأَنَا أَسْتَغْفِرُ اللَّهَ مِمَّا كَانَ مِنِّي فَأُحِبُّ أَنْ تَقْبَلَ عُذْرِي وَتَغْفِرَ لِي مَا كَانَ مِنِّي.

فَقَالَ: «نَعَمْ، أَقْبَلُ، إِنْ لَمْ أَقْبَلْ كَانَ إِبْطَالَ مَا يَقُولُ هَذَا وَأَصْحَابُهُ -وَأَشَارَ إِلَيَّ بِيَدِهِ- وَمِصْدَاقَ مَا يَقُولُ الْآخَرُونَ -يَعْنِي الْمُخَالِفِينَ- قَالَ اللَّهُ لِنَبِيِّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ): فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا

99-/1968 - Al-‘Ayyāshī: From Ṣafwān, who said: I asked permission for Muhammad ibn Khālid to enter upon al-Riḍā, Abū al-Ḥasan (peace be upon him), and I informed him that he does not hold to this view, and that he said: “By Allah, I only want to meet him so that I may arrive at his statement.” He said: “Adkhilhu (admit him).” So he entered and said to him: “May I be your ransom, something went forth from me and I went to excess against myself, and—as they allege—he used to criticize him. So he said: ‘And I seek Allah’s forgiveness for what was from me; I would like you to accept my excuse and forgive me for what was from me.’”

He said: “Yes, I accept. If I did not accept, that would invalidate what this one and his companions say”—and he gestured toward me with his hand—“and confirm what the others say—meaning the opponents. Allah said to His Prophet (blessings and peace be upon him and his family): ‘So it is by Allah’s mercy that you are gentle with them; and had you been rough, hard-hearted, they would certainly have dispersed…’” [Qur’an 3:159, M. H. Shakir]

مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ». ثُمَّ سَأَلَهُ عَنْ أَبِيهِ، فَأَخْبَرَهُ أَنَّهُ قَدْ مَضَى، وَاسْتَغْفَرَ لَهُ.

99-/1968 - “…from around you; therefore pardon them and ask pardon for them and take counsel with them in the matter.” [Qur’an 3:159, M. H. Shakir] Then he asked him about his father; he informed him that he had passed away, and he (the Imam) sought forgiveness for him.

_1) - تفسير القمّيّ 1:121.

- Tafsīr al-Qummī 1:121.

_2) - التوحيد:1/242.

- al-Tawḥīd 1:242.

_3) - تفسير العيّاشيّ 1:163/203.

- Tafsīr al-‘Ayyāshī 1:163/203.

[1] هود 11:88.

- Hūd 11:88.

[2] في المصدر زيادة: و لم يوفقه.

- fī al-maṣdar ziyādah: wa lam yuwafiqqhu.

99-/1969 _4- عَنْ صَفْوَانَ الْجَمَّالِ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ)، وَعَنْ سَعْدٍ الْإِسْكَافِ، عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلَامُ)، قَالَ: «جَاءَ أَعْرَابِيٌّ -أَحَدُ بَنِي عَامِرٍ- فَسَأَلَ عَنِ النَّبِيِّ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) فَلَمْ يَجِدْهُ، قَالُوا: هُوَ يُفَرِّجُ [1]. فَطَلَبَهُ فَلَمْ يَجِدْهُ، قَالُوا: هُوَ بِمِنًى -قَالَ-: فَطَلَبَهُ فَلَمْ يَجِدْهُ، فَقَالُوا: هُوَ بِعَرَفَةَ. فَطَلَبَهُ فَلَمْ يَجِدْهُ، قَالُوا: هُوَ بِالْمَشْعَرِ -قَالَ-: فَوَجَدَهُ فِي الْمَوْقِفِ، قَالَ: حَلُّوا [2] لِيَ النَّبِيَّ. فَقَالَ النَّاسُ: يَا أَعْرَابِيُّ، مَا أَنْكَرَكَ، إِذَا وَجَدْتَ النَّبِيَّ وَسْطَ الْقَوْمِ وَجَدْتَهُ مُفَخَّماً [3].

قَالَ: بَلْ حَلُّوهُ لِي حَتَّى لَا أَسْأَلَ عَنْهُ أَحَداً.

قَالُوا: فَإِنَّ نَبِيَّ اللَّهِ أَطْوَلُ مِنَ الرَّبْعَةِ [4]، وَأَقْصَرُ مِنَ الطَّوِيلِ الْفَاحِشِ، كَأَنَّ لَوْنَهُ فِضَّةٌ وَذَهَبٌ، أَرْجَلُ [5] النَّاسِ جُمَّةً [6]، وَأَوْسَعُ النَّاسِ جَبْهَةً، بَيْنَ عَيْنَيْهِ غُرَّةٌ، أَقْنَى الْأَنْفِ [7]، وَاسِعُ الْجَبِينِ، كَثُّ اللِّحْيَةِ، مُفَلَّحُ الْأَسْنَانِ، عَلَى شَفَتِهِ السُّفْلَى خَالٌ، كَأَنَّ رَقَبَتَهُ إِبْرِيقُ فِضَّةٍ، بَعِيدُ مَا بَيْنَ مُشَاشَةِ [8] الْمَنْكِبَيْنِ، كَأَنَّ بَطْنَهُ وَصَدْرَهُ سَوَاءٌ، سَبْطُ الْبَنَانِ، عَظِيمُ الْبَرَاثِنِ [9]، إِذَا مَشَى مَشَى مُتَكَفِّئاً، وَإِذَا الْتَفَتَ الْتَفَتَ بِأَجْمَعِهِ، كَأَنَّ يَدَهُ مِنْ لِينِهَا مَتْنُ أَرْنَبٍ، إِذَا قَامَ مَعَ إِنْسَانٍ لَمْ يَنْفَتِلْ [10] حَتَّى يَنْفَتِلَ صَاحِبُهُ، وَإِذَا جَلَسَ لَمْ يَحُلَّ حُبْوَتَهُ [11] حَتَّى يَقُومَ جَلِيسُهُ.

فَجَاءَ الْأَعْرَابِيُّ، فَلَمَّا نَظَرَ إِلَى النَّبِيِّ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) عَرَفَهُ، قَالَ بِمِحْجَنِهِ [12] عَلَى رَأْسِ نَاقَةِ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) عِنْدَ ذَنَبِ نَاقَتِهِ، فَأَقْبَلَتِ النَّاسُ تَقُولُ: مَا أَجْرَأَكَ، يَا أَعْرَابِيُّ! قَالَ النَّبِيُّ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ): دَعُوهُ فَإِنَّهُ أَرِبٌ [13]. ثُمَّ قَالَ: مَا حَاجَتُكَ؟

99-/1969 - From Ṣafwān al-Jammāl, from Abū ‘Abd Allāh (peace be upon him), and from Sa‘d al-Iskāf, from Abū Ja‘far (peace be upon him), who said: “A Bedouin—one of Banū ‘Āmir—came asking about the Prophet (blessings and peace be upon him and his family), but did not find him. They said: ‘He is at the place of relief [1].’ He sought him but did not find him. They said: ‘He is at Minā.’ He sought him but did not find him. They said: ‘He is at ‘Arafah.’ He sought him but did not find him. They said: ‘He is at al-Mash‘ar.’ He said: So he found him at the standing place. He said: ‘Describe [2] the Prophet for me.’ The people said: ‘O Bedouin, how strange you are; when you find the Prophet in the midst of the people, you find him greatly honored [3].’

He said: ‘Rather, describe him to me so that I need not ask anyone else about him.’

They said: ‘Surely the Prophet of Allah is taller than medium height [4], and shorter than extreme tallness; it is as if his complexion is silver and gold; the most well-groomed [5] of people in hair, with a full forelock [6]; the broadest of people in forehead; between his eyes is a bright mark; aquiline of nose [7]; broad of brow; full-bearded; with teeth slightly spaced; on his lower lip is a mole; his neck is as a silver ewer; far apart are the tips [8] of his shoulders; it is as if his belly and chest are level; with supple fingers; large palms [9]; when he walks, he inclines forward; and when he turns, he turns altogether; his hand, for its softness, is like the back of a rabbit; when he stands with a person, he does not turn away [10] until the other turns away; and when he sits, he does not undo his knee-clasp [11] until his companion rises.’

The Bedouin came; when he looked at the Prophet (blessings and peace be upon him and his family), he recognized him. He touched with his crook [12] the head of the Messenger of Allah’s she-camel at the root of her tail. The people began to say: ‘How daring you are, O Bedouin!’ The Prophet (blessings and peace be upon him and his family) said: ‘Leave him; he is purposeful [13].’ Then he said: ‘What is your need?’”

قَالَ: جَاءَتْنَا رُسُلُكَ أَنْ تُقِيمُوا الصَّلَاةَ، وَتُؤْتُوا الزَّكَاةَ، وَتَحُجُّوا الْبَيْتَ، وَتَغْتَسِلُوا مِنَ الْجَنَابَةِ، وَبَعَثَنِي قَوْمِي إِلَيْكَ [رَائِداً] أَبْغِي أَنْ أَسْتَحْلِفَكَ، وَأَخْشَى أَنْ تَغْضَبَ.

قَالَ: لَا أَغْضَبُ، إِنِّي أَنَا الَّذِي سَمَّانِيَ اللَّهُ فِي التَّوْرَاةِ وَالْإِنْجِيلِ مُحَمَّدٌ رَسُولُ اللَّهِ، الْمُجْتَبَى الْمُصْطَفَى، لَيْسَ بِفَحَّاشٍ وَلَا سَخَّابٍ [1] فِي الْأَسْوَاقِ، وَلَا يُتْبِعُ السَّيِّئَةَ السَّيِّئَةَ، وَلَكِنْ يُتْبِعُ السَّيِّئَةَ الْحَسَنَةَ، فَسَلْنِي عَمَّا شِئْتَ، وَأَنَا الَّذِي سَمَّانِيَ اللَّهُ فِي الْقُرْآنِ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ فَاسْأَلْ عَمَّا شِئْتَ.

قَالَ: إِنَّ اللَّهَ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ هُوَ أَرْسَلَكَ؟ قَالَ: نَعَمْ، هُوَ أَرْسَلَنِي.

قَالَ: بِاللَّهِ الَّذِي قَامَتِ السَّمَاوَاتُ بِأَمْرِهِ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ، وَأَرْسَلَكَ بِالصَّلَاةِ الْمَفْرُوضَةِ وَالزَّكَاةِ الْمَعْقُولَةِ؟ قَالَ: نَعَمْ.

قَالَ: وَهُوَ أَمَرَكَ بِالِاغْتِسَالِ مِنَ الْجَنَابَةِ، وَبِالْحُدُودِ كُلِّهَا؟ قَالَ: نَعَمْ.

قَالَ: فَإِنَّا آمَنَّا بِاللَّهِ، وَرُسُلِهِ، وَكِتَابِهِ، وَالْيَوْمِ الْآخِرِ، وَالْبَعْثِ، وَالْمِيزَانِ، وَالْمَوْقِفِ، وَالْحَلَالِ، وَالْحَرَامِ، صَغِيرِهِ وَكَبِيرِهِ. قَالَ: فَاسْتَغْفَرَ لَهُ النَّبِيُّ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) وَدَعَا لَهُ».

99-/1969 - He said: “Your messengers came to us that you establish the prayer, give the zakat, perform the pilgrimage to the House, and perform the ghusl from major ritual impurity. My people sent me to you [as a scout], seeking to place you under oath, and I fear that you might become angry.”

He said: “I will not become angry. I am the one whom Allah named in the Torah and the Gospel as ‘Muhammad, the Messenger of Allah,’ the chosen, the elect; not given to obscene speech nor raising his voice [1] in the marketplaces; he does not repay an evil with an evil, but rather follows an evil with a good. So ask me what you wish. And I am the one whom Allah named in the Qur’an: ‘…and had you been rough, hard-hearted, they would certainly have dispersed from around you…’ [Qur’an 3:159, M. H. Shakir]. Ask what you wish.”

He said: “Is it Allah who raised the heavens without pillars who sent you?” He said: “Yes, He sent me.”

He said: “By Allah, the One by whose command the heavens stand—was it He who sent down the Book upon you and sent you with the obligatory prayer and the reasonable zakat?” He said: “Yes.”

He said: “And did He command you with the ghusl from major ritual impurity and with all the prescribed penalties?” He said: “Yes.”

He said: “Then we have believed in Allah, His messengers, His Book, the Last Day, the resurrection, the balance, the standing-place, and the lawful and the unlawful, its small and its great.” He said: Then the Prophet (blessings and peace be upon him and his family) sought forgiveness for him and supplicated for him.”

_4) - تفسير العيّاشي 1:164/203.

- Tafsīr al-‘Ayyāshī 1:164/203.

[1] كذا، والظّاهر أنّ الصواب «هو بقُزَح». قال ياقوت: هو القرن الذي يقف الإمام عنده بالمزدلفة، وفي مجمع البحرين: قُزَح: اسم جبل بالمزدلفة.

- kadha, wa-ẓ-ẓāhir anna al-ṣawāb “huwa bi-Quzāḥ.” Qāla Yāqūt: huwa al-qarn alladhī yaqifu al-imām ‘indahu bi-l-Muzdalifah, wa fī Majma‘ al-Baḥrayn: Quzāḥ: ism jabal bi-l-Muzdalifah.

[2] أي اذكروا أوصافه.

- ay uḏkurū awṣāfahu.

[3] مُفَخَّماً: مُعَظَّماً.

- mufakhkhaman: mu‘aẓẓaman.

[4] أي الوسيط القامة.

- ay al-wasīṭ al-qāmah.

[5] الشَّعْر الرَّجِل: الذي بين السبوطة والجعودة.

- al-sha‘r al-rajil: alladhī bayna al-sabūṭah wa-l-ja‘dah.

[6] الجُمَّة: مجتمع شعر الناصية.

- al-jummah: mujtama‘ sha‘r al-nāṣiyah.

[7] القَنا في الأنف: طوله ورِقَّة أَرْتِبَتِه مع حدب في وسطه.

- al-qanā fī al-anf: ṭūluhu wa riqqat artibatihi ma‘a ḥadab fī wasaṭihi.

[8] المُشَاشَة: واحدة المشاش، وهي رؤوس العظام اللينة.

- al-mushāshah: wāḥidat al-mushāsh, wa hiya ru’ūsu al-‘iẓām al-līnah.

[9] البَرَاثِن: جمع بَرْثَن: الكفّ مع الأصابع.

- al-barāthin: jam‘ barthan: al-kaff ma‘a al-aṣābi‘.

[10] انْفَتَل: انصرف.

- infatal: inṣaraf.

[11] الحُبْوَة: ما يُحْتَبَى به من ثوب أو عمامة.

- al-ḥubwah: mā yuḥtabā bihi min thawb aw ‘imāmah.

[12] المِحْجَن: عصاً معقوفة الرأس كالصولجان.

- al-miḥjan: ‘aṣā ma‘qūfat al-ra’s ka-l-ṣawljān.

[13] في «ط»: أديب. والأرِب: المحتاج، أو الحاذق الكامل.

- fī “Ṭ”: adīb. wa-l-arib: al-muḥtāj, aw al-ḥāḏiq al-kāmil.

99-/1970 _5- أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، قَالَ: كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلَامُ) أَنْ «سَلْ فُلَاناً أَنْ يُشِيرَ عَلَيَّ وَيَتَخَيَّرَ لِنَفْسِهِ [2]، فَهُوَ يَعْلَمُ مَا يَجُوزُ فِي بَلَدِهِ، وَكَيْفَ يُعَامِلُ السَّلَاطِينَ، فَإِنَّ الْمَشُورَةَ مُبَارَكَةٌ، قَالَ اللَّهُ لِنَبِيِّهِ فِي مُحْكَمِ كِتَابِهِ: فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ فَإِنْ كَانَ مَا يَقُولُ مِمَّا يَجُوزُ كُنْتُ أُصَوِّبُ رَأْيَهُ، وَإِنْ كَانَ غَيْرَ ذَلِكَ رَجَوْتُ أَنْ أَضَعَهُ عَلَى الطَّرِيقِ الْوَاضِحِ إِنْ شَاءَ اللَّهُ وَشَاوِرْهُمْ فِي الْأَمْرِ يَعْنِي الِاسْتِخَارَةَ».

99-/1970 - Ahmad ibn Muhammad, from ‘Ali ibn Mahzyār, said: Abū Ja‘far (peace be upon him) wrote to me: “Ask so-and-so to advise me and to choose as he would choose for himself [2]. He knows what is permissible in his land and how to deal with the rulers. Consultation is blessed. Allah said to His Prophet in the decisive part of His Book: ‘…therefore pardon them and ask pardon for them and take counsel with them in the matter; so when you have decided, then place your trust in Allah; surely Allah loves those who trust.’ [Qur’an 3:159, M. H. Shakir] If what he says is permissible, I will approve his opinion; and if it is otherwise, I hope to set him upon the clear path, if Allah wills. ‘And consult them in the matter’—that is, seeking the best (istikharah).”

قوله تعالى:

وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ [آل عمران 161]

99-/— - “And it is not attributable to a prophet that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt with unjustly.” [Qur’an 3:161, M. H. Shakir]

99-/1971 _1- ابْنُ بَابَوَيْهِ: عَنْ أَبِيهِ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ، عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ، عَنْ نُوحِ بْنِ شُعَيْبٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ صَالِحِ بْنِ عُقْبَةَ، عَنْ عَلْقَمَةَ، عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ (عَلَيْهِ السَّلَامُ)، فِي حَدِيثٍ طَوِيلٍ قَالَ (عَلَيْهِ السَّلَامُ) فِيهِ: «أَلَمْ يَنْسُبُوا نَبِيَّنَا مُحَمَّداً (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) إِلَى أَنَّهُ يَوْمَ بَدْرٍ أَخَذَ [لِنَفْسِهِ] مِنَ الْمَغْنَمِ

99-/1971 - Ibn Bābawayh: From his father, who said: ‘Ali ibn Muhammad ibn Qutaybah narrated to us, from Ḥamdān ibn Sulaymān, from Nūḥ ibn Shu‘ayb, from Muhammad ibn Ismā‘īl ibn Bazī‘, from Ṣāliḥ ibn ‘Uqbah, from ‘Alqamah, from al-Ṣādiq Ja‘far ibn Muhammad (peace be upon him). In a long hadith, he (peace be upon him) said in it: “Did they not attribute to our Prophet Muhammad (blessings and peace be upon him and his family) that on the Day of Badr he took [for himself] from the spoils…?”

_5) - تفسير العيّاشي 1:165/204.

- Tafsīr al-‘Ayyāshī 1:165/204.

_1) - الأمالي 3/92، سنن أبي داود 4:3971/31، سنن الترمذي 5:3009/230، تفسير الطبريّ 4:102.

- al-Amālī 3/92; Sunan Abī Dāwūd 4:3971/31; Sunan al-Tirmidhī 5:3009/230; Tafsīr al-Ṭabarī 4:102.

[1] السَّخَب: الصِّياح.

- al-sakhab: al-ṣiyāḥ.

[2] لعلّ المراد من قوله (عليه السّلام) (يشير عليّ) أي سَلْهُ يُظْهِرْ لي ما عنده من مصلحتي في أمر كذا (ويتخيّر لنفسه) أي يتخيّر لي تخيّراً كتخيّره لنفسه، كما هو شأن الأخ المحبّ المحبوب الذي يخشى الله (تعالى).

- la‘alla al-murād min qawlihi (‘alayhi al-salām) (yushīru ‘alayya) ay salhu yuẓhir lī mā ‘indahu min maṣlaḥatī fī amr kadha (wa-yatakhayyar li-nafsih) ay yatakhayyar lī takhayyuran ka-takhayyurihi li-nafsih, kamā huwa sha’n al-akh al-muḥibb al-maḥbūb alladhī yakhshā Allāh (ta‘ālā).