S 2 A 97-98

مُخَالِفِيكُمْ.

فَإِنَّ مُحَمَّداً وَ عَلِيّاً وَ ذُرِّيَّتَهُمَا [1] يَقُولُونَ:إِنَّهُمْ هُمْ أَوْلِيَاءُ اللَّهِ عَزَّ وَ جَلَّ مِنْ دُونِ النَّاسِ الَّذِينَ يُخَالِفُونَهُمْ فِي دِينِهِمْ،وَ هُمُ الْمُجَابُ دُعَاؤُهُمْ؛فَإِنْ كُنْتُمْ-يَا مَعْشَرَ الْيَهُودِ-كَمَا تَزْعُمُونَ [2]،فَتَمَنَّوُا الْمَوْتَ لِلْكَاذِبِينَ مِنْكُمْ وَ مِنْ مُخَالِفِيكُمْ إِنْ كُنْتُمْ صٰادِقِينَ بِأَنَّكُمْ أَنْتُمُ الْمُحِقُّونَ الْمُجَابُ دُعَاؤُكُمْ عَلَى مُخَالِفِيكُمْ،فَقُولُوا:اَللَّهُمَّ أَمِتِ الْكَاذِبَ مِنَّا وَ مِنْ مُخَالِفِينَا؛لِيَسْتَرِيحَ مِنْهُ الصَّادِقُونَ،وَ لِتَزْدَادَ حُجَّتُكُمْ وُضُوحاً بَعْدَ أَنْ [3] صَحَّتْ وَ وَجَبَتْ.

ثُمَّ قَالَ لَهُمْ رَسُولُ اللَّهِ مُحَمَّدٌ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)بَعْدَ مَا عَرَضَ هَذَا عَلَيْهِمْ:لاَ يَقُولُهَا أَحَدٌ مِنْكُمْ إِلاَّ غَصَّ بِرِيقِهِ فَمَاتَ مَكَانَهُ؛وَ كَانَتِ الْيَهُودُ عُلَمَاءَ بِأَنَّهُمْ هُمُ الْكَاذِبُونَ،وَ أَنَّ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ عَلِيّاً(عَلَيْهِ السَّلاَمُ)وَ مُصَدِّقِيهِمَا هُمُ الصَّادِقُونَ،فَلَمْ يَجْسُرُوا [4] أَنْ يَدْعُوا بِذَلِكَ،لِعِلْمِهِمْ بِأَنَّهُمْ إِنْ دَعَوْا فَهُمُ الْمَيِّتُونَ.

فَقَالَ اللَّهُ تَعَالَى: وَ لَنْ يَتَمَنَّوْهُ أَبَداً بِمٰا قَدَّمَتْ أَيْدِيهِمْ يَعْنِي الْيَهُودَ،لَنْ يَتَمَنَّوُا الْمَوْتَ بِمَا قَدَّمَتْ أَيْدِيهِمْ مِنَ الْكُفْرِ [5]بِاللَّهِ،وَ بِمُحَمَّدٍ رَسُولِهِ وَ نَبِيِّهِ وَ صَفِيِّهِ،وَ بِعَلِيٍّ أَخِي نَبِيِّهُ وَ وَصِيِّهِ،وَ بِالطَّاهِرِينَ مِنَ الْأَئِمَّةِ الْمُنْتَجَبِينَ.

قَالَ اللَّهُ تَعَالَى: وَ اللّٰهُ عَلِيمٌ بِالظّٰالِمِينَ الْيَهُودِ،أَنَّهُمْ لاَ يَجْسُرُونَ أَنْ يَتَمَنَّوْا الْمَوْتَ لِلْكَاذِبِ،لِعِلْمِهِمْ أَنَّهُمْ هُمُ الْكَاذِبُونَ،وَ لِذَلِكَ آمُرُكَ أَنْ تَبْهَرَهُمْ بِحُجَّتِكَ،وَ تَأْمُرَهُمْ أَنْ يَدْعُوا عَلَى الْكَاذِبِ،لِيَمْتَنِعُوا مِنَ الدُّعَاءِ، وَ يُبَيِّنَ [6] لِلضُّعَفَاءِ أَنَّهُمْ هُمُ الْكَاذِبُونَ.

ثُمَّ قَالَ:يَا مُحَمَّدُ وَ لَتَجِدَنَّهُمْ يَعْنِي تَجِدُ هَؤُلاَءِ الْيَهُودَ أَحْرَصَ النّٰاسِ عَلىٰ حَيٰاةٍ وَ ذَلِكَ لِيَأْسِهِمْ مِنْ نَعِيمِ الْآخِرَةِ،لاِنْهِمَاكِهِمْ فِي كُفْرِهِمْ،الَّذِينَ يَعْلَمُونَ أَنَّهُمْ لاَ حَظَّ لَهُمْ مَعَهُ فِي شَيْءٍ مِنْ خَيْرَاتِ الْجَنَّةِ.

وَ مِنَ الَّذِينَ أَشْرَكُوا قَالَ تَعَالَى:هَؤُلاَءِ الْيَهُودَ أَحْرَصَ النّٰاسِ عَلىٰ حَيٰاةٍ وَ أَحْرَصَ مِنَ الَّذِينَ أَشْرَكُوا عَلَى حَيَاةٍ-يَعْنِي الْمَجُوسَ-لِأَنَّهُمْ لاَ يَرَوْنَ النَّعِيمَ إِلاَّ فِي الدُّنْيَا،وَ لاَ يَأْمُلُونَ خَيْراً فِي الْآخِرَةِ،فَلِذَلِكَ هُمْ أَشَدُّ النَّاسِ حِرْصاً عَلَى حَيَاةٍ.

ثُمَّ وَصَفَ الْيَهُودَ فَقَالَ: يَوَدُّ يَتَمَنَّى أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَ مٰا هُوَ التَّعْمِيرُ أَلْفَ سَنَةٍ بِمُزَحْزِحِهِ بِمُبَاعِدِهِ مِنَ الْعَذٰابِ أَنْ يُعَمَّرَ تَعْمِيرَهُ.

وَ إِنَّمَا قَالَ: وَ مٰا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذٰابِ أَنْ يُعَمَّرَ وَ لَمْ يَقُلْ: وَ مٰا هُوَ بِمُزَحْزِحِهِ فَقَطْ،لِأَنَّهُ لَوْ قَالَ:وَ مَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ وَ اللَّهُ بَصِيرٌ،لَكَانَ يَحْتَمِلُ أَنْ يَكُونَ وَ مٰا هُوَ يَعْنِي وُدَّهُ وَ تَمَنِّيَهُ

[1] في «ط» و المصدر: و ذويهما

(wa dhawayhimā).

[2] في المصدر: تدّعون

(taddaʿūn).

[3] في المصدر زيادة: قد

(qad).

[4] في «ط» نسخة بدل: لا يجرءون

(lā yajruʾūn).

[5] في المصدر: كفرهم

(kufrihim).

[6] في المصدر: يتبيّن

(yatabayyan).

English translation:

Your opponents. For indeed Muhammad and Ali and their descendants [1] say that they, apart from those people who oppose them in their religion, are the friends of God, Mighty and Majestic, and that their supplications are answered. So if you—O assembly of the Jews—as you claim [2], then wish for death upon the liars among you and among your opponents, if you are truthful in your claim that you are the ones upon the truth whose supplication against their opponents is answered. Say: O Allah, make the liar among us and among our opponents die, so that the truthful may be relieved of him and so that your proof may become even clearer after it has already [3] been established and made binding. Then the Messenger of Allah Muhammad (may Allah bless him and his family), after proposing this to them, said: None of you will utter it but that he will choke on his saliva and die on the spot. The Jews knew well that they were the liars and that Muhammad (may Allah bless him and his family) and Ali (peace be upon him) and those who believed them were the truthful, so they did not dare [4] to supplicate with that, knowing that if they invoked it, they would be the ones to die. So Allah, Exalted, said: And they will never wish for it ever because of what their hands have sent ahead—meaning the Jews will never wish for death because of what their hands have sent ahead of unbelief [5] in Allah, and in Muhammad, His Messenger, Prophet, and Chosen one, and in Ali, the Prophet’s brother and successor, and in the pure, elect Imams. Allah, Exalted, said: And Allah is Knowing of the wrongdoers—the Jews—knowing that they will not dare to wish for death upon the liar, since they know they are the liars. Therefore I command you to confound them with your proof, and command them to supplicate against the liar so that they refrain from supplication and it becomes clear [6] to the weak-minded that they are the liars. Then He said: O Muhammad, you shall surely find them—these Jews—the most covetous of people for life, and that is because they despair of the bliss of the Hereafter due to their immersion in unbelief; they know they have no share of the good things of Paradise. And from among those who associate others [with Allah], He, Exalted, said: These Jews are the most covetous of people for life, even more covetous than those who associate [meaning the Magians], because they see bliss only in this world and hope for no good in the Hereafter; thus they are the most eager of people for life. Then He described the Jews, saying: Each of them wishes he could be granted a thousand years of life, yet his being granted a thousand years would not remove him, would not distance him, from the punishment, simply because he is granted that span. He said: and it is only because He said: “and his being granted long life will not remove him from the punishment,” and did not say “will not remove him” alone—because had He said: “and it will not remove him from the punishment, and Allah is Seeing,” it might have allowed the possibility that “it” referred to his wish and desire [1]. Therefore, when He intended “and his being granted long life,” He said: “and his being granted long life will not remove him from the punishment.” Then He said: “And Allah is Seeing of what they do,” and He will requite them accordingly, dealing justly with them and not wronging them.

وَلَنْ يَتَمَنَّوْهُ أَبَداً بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ

(Qur’an 2:95)

M. H. Shakir: And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust.

وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا۟ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

(Qur’an 2:96)

M. H. Shakir: And you will most certainly find them the greediest of men for life (greedier) than even those who set up equals (with Allah); every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the punishment, and Allah sees what they do.

[1] هو: كناية عن أحدهم الذي جرى ذكره. أن يعمّر: في موضع رفع بأنّه فاعل تقديره: و ما أحدهم بمزحزحه من العذاب تعميره. كما يقال: مررت برجل معجب قيامه. أنظر «مجمع البيان للطبرسيّ 1:322». 

هو, أن يعمّر

[2] كعت عن الشّيء: لغة في كععت عنه، إذا عبته و جبنت عنه. «لسان العرب-كوع-8:317». 

كعت, كععت

[3] في المصدر زيادة: اللّه

(Allāh).

[4] القسام: الحسن، و فلان قسيم الوجه، و مقسّم الوجه. «الصحاح-قسم-5:2011». 

القسام, قسيم, مقسّم

[5] يقال: هذا الشيء حمى: أي محظور لا يقرب. «الصحاح-حمى-6:2319». 

حمى

(ḥimā)

[6] سمج: قبح. «الصحاح-سمج-1:322». 

سمج

(samuj/samij)

[7] في المصدر: بعد

(baʿd).

[8] في المصدر: إذ

(idh).

99-/564 _2- قَالَ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ): «لَمَّا كَاعَتِ [2] الْيَهُودُ عَنْ هَذَا التَّمَنِّي،وَ قَطَعَ اللَّهُ مَعَاذِيرَهُمْ،قَالَتْ طَائِفَةٌ مِنْهُمْ،وَ هُمْ بِحَضْرَةِ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ قَدْ كَاعُوا وَ عَجَزُوا:يَا مُحَمَّدُ،فَأَنْتَ وَ الْمُؤْمِنُونَ الْمُخْلِصُونَ لَكَ مُجَابٌ دُعَاؤُكُمْ،وَ عَلِيٌّ أَخُوكَ وَ وَصِيُّكَ أَفْضَلُهُمْ وَ سَيِّدُهُمْ؟قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):بَلَى.

قَالُوا:يَا مُحَمَّدُ،فَإِنْ كَانَ هَذَا كَمَا زَعَمْتَ،فَقُلْ لِعَلِيٍّ يَدْعُو [3] لاِبْنِ رَئِيسِنَا هَذَا،فَقَدْ كَانَ مِنَ الشَّبَابِ جَمِيلاً نَبِيلاً وَسِيماً قَسِيماً [4]،لَحِقَهُ بَرَصٌ وَ جُذَامٌ،وَ قَدْ صَارَ حِمًى [5] لاَ يُقْرَبُ،وَ مَهْجُوراً لاَ يُعَاشَرُ،يَتَنَاوَلُ الْخُبْزَ عَلَى أَسِنَّةِ الرِّمَاحِ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):اِئْتُونِي بِهِ.فَأُتِيَ بِهِ،فَنَظَرَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ أَصْحَابُهُ مِنْهُ إِلَى مَنْظَرٍ فَظِيعٍ،سَمِجٍ [6]،قَبِيحٍ،كَرِيهٍ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):يَا أَبَا حَسَنٍ،ادْعُ اللَّهَ لَهُ بِالْعَافِيَةِ،فَإِنَّ اللَّهَ تَعَالَى يُجِيبُكَ فِيهِ.فَدَعَا لَهُ.فَلَمَّا كَانَ عِنْدَ [7] فَرَاغِهِ مِنْ دُعَائِهِ إِذَا [8] الْفَتَى قَدْ زَالَ عَنْهُ كُلُّ مَكْرُوهٍ،وَ عَادَ إِلَى أَفْضَلِ مَا كَانَ عَلَيْهِ مِنَ النَّبْلِ وَ الْجَمَالِ وَ الْوِسَامَةِ وَ الْحُسْنِ فِي الْمَنْظَرِ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)لِلْفَتَى:يَا فَتَى آمِنْ بِالَّذِي أَغَاثَكَ مِنْ بَلاَئِكَ.قَالَ الْفَتَى:قَدْ آمَنْتُ،وَ حَسُنَ إِيمَانُهُ.

فَقَالَ أَبُوهُ:يَا مُحَمَّدُ،ظَلَمْتَنِي وَ ذَهَبْتَ مِنِّي بِابْنِي،لَيْتَهُ كَانَ أَجْذَمَ وَ أَبْرَصَ كَمَا كَانَ وَ لَمْ يَدْخُلْ فِي دِينِكَ،فَإِنَّ ذَلِكَ كَانَ أَحَبَّ إِلَيَّ.

قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ وَ آلِهِ):لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ خَلَّصَهُ مِنْ هَذِهِ الْآفَةِ،وَ أَوْجَبَ لَهُ نَعِيمَ الْجَنَّةِ.

قَالَ أَبُوهُ:يَا مُحَمَّدُ،مَا كَانَ هَذَا لَكَ وَ لاَ لِصَاحِبِكَ،إِنَّمَا جَاءَ وَقْتُ عَافَيْتِهِ فَعُوفِيَ،وَ إِنْ كَانَ صَاحِبُكَ هَذَا -يَعْنِي عَلِيّاً(عَلَيْهِ السَّلاَمُ)-مُجَاباً فِي الْخَيْرِ،فَهُوَ أَيْضاً مُجَابٌ فِي الشَّرِّ،فَقُلْ لَهُ يَدْعُو عَلَيَّ بِالْجُذَامِ وَ الْبَرَصِ،فَإِنِّي أَعْلَمُ أَنَّهُ لاَ يُصِيبُنِي،لِيَتَبَيَّنَ لِهَؤُلاَءِ الضُّعَفَاءِ الَّذِينَ قَدِ اغْتَرُّوا بِكَ أَنَّ زَوَالَهُ عَنِ ابْنِي لَمْ يَكُنْ بِدُعَائِهِ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):يَا يَهُودِيُّ،اتَّقِ اللَّهَ،وَ تَهَنَّأْ بِعَافِيَةِ اللَّهِ إِيَّاكَ،وَ لاَ تَتَعَرَّضْ لِلْبَلاَءِ وَ لِمَا لاَ تُطِيقُهُ، وَ قَابِلِ النِّعْمَةَ بِالشُّكْرِ،فَإِنَّ مَنْ كَفَرَهَا سُلِبَهَا،وَ مَنْ شَكَرَهَا امْتَرَى [1] مَزِيدَهَا.

فَقَالَ الْيَهُودِيُّ:مِنْ شُكْرِ نِعَمِ اللَّهِ تَكْذِيبُ عَدُوِّ اللَّهِ الْمُفْتَرِي عَلَيْهِ،وَ إِنَّمَا أُرِيدُ بِهَذَا أَنْ أُعَرِّفَ وَلَدِي أَنَّهُ لَيْسَ مِمَّا قُلْتَ لَهُ وَ ادَّعَيْتَهُ قَلِيلٌ وَ لاَ كَثِيرٌ،وَ أَنَّ الَّذِي أَصَابَهُ مِنْ خَيْرٍ لَمْ يَكُنْ بِدُعَاءِ عَلِيٍّ صَاحِبِكَ.فَتَبَسَّمَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،وَ قَالَ:يَا يَهُودِيُّ،هَبْكَ قُلْتَ إِنَّ عَافِيَةَ ابْنِكَ لَمْ تَكُنْ بِدُعَاءِ عَلِيٍّ،وَ إِنَّمَا صَادَفَ دُعَاؤُهُ وَقْتَ مَجِيءِ عَافِيَتِهِ،أَ رَأَيْتَ لَوْ دَعَا عَلَيْكَ عَلِيُّ بِهَذَا الْبَلاَءِ الَّذِي اقْتَرَحْتَهُ فَأَصَابَكَ،أَ تَقُولُ:إِنَّ مَا أَصَابَنِي لَمْ يَكُنْ بِدُعَائِهِ،وَ لَكِنْ لِأَنَّهُ صَادَفَ دُعَاؤُهُ وَقْتَ بَلاَئِي؟ فَقَالَ:لاَ أَقُولُ هَذَا،لِأَنَّ هَذَا احْتِجَاجٌ مِنِّي عَلَى عَدُوِّ اللَّهِ فِي دِينِ اللَّهِ،وَ احْتِجَاجٌ مِنْهُ عَلَيَّ،وَ اللَّهُ أَحْكَمُ مِنْ أَنْ يُجِيبَ إِلَى مِثْلِ هَذَا؛فَيَكُونَ قَدْ فَتَنَ عِبَادَهُ،وَ دَعَاهُمْ إِلَى تَصْدِيقِ الْكَاذِبِينَ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):فَهَذَا فِي دُعَاءِ عَلِيٍّ لاِبْنِكَ كَهُوَ فِي دُعَائِهِ عَلَيْكَ،لاَ يَفْعَلُ اللَّهُ تَعَالَى مَا يَلْبَسُ بِهِ عَلَى عِبَادِهِ دِينَهُ،وَ يُصَدِّقُ بِهِ الْكَاذِبَ عَلَيْهِ.

فَتَحَيَّرَ الْيَهُودِيُّ لَمَّا أُبْطِلَتْ عَلَيْهِ [2] شُبْهَتُهُ،وَ قَالَ:يَا مُحَمَّدُ،لِيَفْعَلْ عَلِيٌّ هَذَا بِي إِنْ كُنْتَ صَادِقاً.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)لِعَلِيٍّ(عَلَيْهِ السَّلاَمُ):يَا أَبَا الْحَسَنِ،قَدْ أَبَى الْكَافِرُ إِلاَّ عُتُوّاً وَ طُغْيَاناً وَ تَمَرُّداً،فَادْعُ عَلَيْهِ بِمَا اقْتَرَحَ،وَ قُلْ:اَللَّهُمَّ ابْتَلِهِ بِبَلاَءِ ابْنِهِ مِنْ قَبْلُ.فَقَالَهَا،فَأَصَابَ الْيَهُودِيَّ دَاءُ ذَلِكَ الْغُلاَمِ،مِثْلُ مَا كَانَ فِيهِ الْغُلاَمُ مِنَ الْجُذَامِ وَ الْبَرَصِ،وَ اسْتَوْلَى عَلَيْهِ الْأَلَمُ وَ الْبَلاَءُ،وَ جَعَلَ يَصْرَخُ وَ يَسْتَغِيثُ،وَ يَقُولُ:يَا مُحَمَّدُ،قَدْ عَرَفْتُ صِدْقَكَ فَأَقِلْنِي [3].

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):لَوْ عَلِمَ اللَّهُ تَعَالَى صِدْقَكَ لَنَجَّاكَ،وَ لَكِنَّهُ عَالِمٌ بِأَنَّكَ لاَ تَخْرُجُ عَنْ هَذَا الْحَالِ إِلاَّ ازْدَدْتَ كُفْراً،وَ لَوْ عَلِمَ أَنَّهُ إِنْ نَجَّاكَ آمَنْتَ بِهِ لَجَادَ عَلَيْكَ بِالنَّجَاةِ،فَإِنَّهُ الْجَوَادُ الْكَرِيمُ».

ثُمَّ قَالَ:«فَبَقِيَ الْيَهُودِيُّ فِي ذَلِكَ الدَّاءِ وَ الْبَرَصِ أَرْبَعِينَ سَنَةً آيَةً لِلنَّاظِرِينَ،وَ عِبْرَةً لِلْمُعْتَبِرِينَ [4]،وَ عَلاَمَةً وَ حُجَّةً بَيِّنَةً لِمُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)بَاقِيَةً فِي الْغَابِرِينَ،وَ بَقِيَ ابْنُهُ كَذَلِكَ مُعَافًى صَحِيحَ الْأَعْضَاءِ وَ الْجَوَارِحِ ثَمَانِينَ سَنَةً عِبْرَةً لِلْمُعْتَبِرِينَ،وَ تَرْغِيباً لِلْكَافِرِينَ فِي الْإِيمَانِ،وَ تَزْهِيداً لَهُمْ فِي الْكُفْرِ وَ الْعِصْيَانِ.

وَ قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)حِينَ حَلَّ ذَلِكَ الْبَلاَءُ بِالْيَهُودِيِّ بَعْدَ زَوَالِ الْبَلاَءِ عَنِ ابْنِهِ:عِبَادَ اللَّهِ،إِيَّاكُمْ وَ الْكُفْرَ بِنِعَمِ اللَّهِ،فَإِنَّهُ مَشْئُومٌ عَلَى صَاحِبِهِ،أَلاَ وَ تَقَرَّبُوا إِلَى اللَّهِ بِالطَّاعَاتِ يُجْزِلْ لَكُمُ الْمَثُوبَاتِ،وَ قَصِّرُوا أَعْمَارَكُمْ فِي الدُّنْيَا بِالتَّعَرُّضِ لِأَعْدَاءِ اللَّهِ فِي الْجِهَادِ،لِتَنَالُوا طُولَ الْأَعْمَارِ فِي [1] الْآخِرَةِ،فِي النَّعِيمِ الدَّائِمِ الْخَالِدِ،وَ ابْذُلُوا أَمْوَالَكُمْ فِي الْحُقُوقِ اللاَّزِمَةِ لِيَطُولَ غِنَاكُمْ فِي الْجَنَّةِ.

فَقَامَ أُنَاسٌ،فَقَالُوا:يَا رَسُولَ اللَّهِ،نَحْنُ ضُعَفَاءُ الْأَبْدَانِ،قَلِيلُو الْأَمْوَالِ،لاَ نَفِي بِمُجَاهَدَةِ الْأَعْدَاءِ،وَ لاَ تَفْضُلُ أَمْوَالُنَا عَنْ نَفَقَاتِ الْعِيَالاَتِ،فَمَا ذَا نَصْنَعُ؟قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):أَلاَ فَلْتَكُنْ صَدَقَاتُكُمْ مِنْ قُلُوبِكُمْ وَ أَلْسِنَتِكُمْ.

قَالُوا:كَيْفَ يَكُونُ ذَلِكَ،يَا رَسُولَ اللَّهِ؟ قَالَ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):أَمَّا الْقُلُوبُ فَتَقْطَعُونَهَا عَلَى حُبِّ اللَّهِ،وَ حُبِّ مُحَمَّدٍ رَسُولِ اللَّهِ،وَ حُبِّ عَلِيٍّ وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِ اللَّهِ،وَ حُبِّ الْمُنْتَجَبِينَ لِلْقِيَامِ بِدِينِ اللَّهِ،وَ حُبِّ شِيعَتِهِمْ وَ مُحِبِّيهِمْ،وَ حُبِّ إِخْوَانِكُمُ الْمُؤْمِنِينَ،وَ الْكَفِّ عَنِ اعْتِقَادَاتِ الْعَدَاوَةِ وَ الشَّحْنَاءِ وَ الْبَغْضَاءِ،وَ أَمَّا الْأَلْسِنَةُ فَتُطْلِقُونَهَا بِذِكْرِ اللَّهِ تَعَالَى بِمَا هُوَ أَهْلُهُ،وَ الصَّلاَةِ عَلَى نَبِيِّهِ مُحَمَّدٍ وَ عَلَى آلِهِ الطَّيِّبِينَ،فَإِنَّ اللَّهَ تَعَالَى بِذَلِكَ يُبْلِغُكُمْ أَفْضَلَ الدَّرَجَاتِ،وَ يُنِيلُكُمْ بِهِ الْمَرَاتِبَ الْعَالِيَاتِ».

99-/564 _2- English translation:

Al-Hasan son of Ali son of Abi Talib (peace be upon him) said: When the Jews shrank back [2] from making this wish and Allah cut off their excuses, a group of them, in the presence of the Messenger of Allah (may Allah bless him and his family), having quailed and failed, said: O Muhammad, you and the sincere believers with you—your supplications are answered, and Ali your brother and your successor is the best of them and their chief? The Messenger of Allah (may Allah bless him and his family) said: Yes. They said: O Muhammad, if this is as you claimed, then tell Ali to supplicate [3] for the son of this, our leader. He had been a handsome, noble youth, well-favored and of fine features [4], but leprosy and vitiligo struck him; he has become taboo [5], not approached, shunned and not associated with; he takes bread with the tips of spears. The Messenger of Allah (may Allah bless him and his family) said: Bring him to me. He was brought, and the Messenger of Allah (may Allah bless him and his family) and his companions saw a dreadful, repulsive [6], ugly, loathsome sight. The Messenger of Allah (may Allah bless him and his family) said: O Abu al-Hasan, pray to Allah for his well-being, for Allah, Exalted, will answer you concerning him. So he prayed for him. When he had nearly [7] finished his supplication, suddenly [8] the youth was freed of every affliction and returned to the best state he had had of nobility, beauty, comeliness, and pleasant appearance. The Messenger of Allah (may Allah bless him and his family) said to the youth: O young man, believe in the One who delivered you from your affliction. The youth said: I have believed, and his faith was good. His father said: O Muhammad, you have wronged me and taken my son from me; would that he were as leprous and vitiliginous as he had been and had not entered your religion—that would have been more beloved to me. The Messenger of Allah (may Allah bless him and his family) said: But Allah, Mighty and Majestic, has delivered him from this affliction and made Paradise’s bliss obligatory for him. His father said: O Muhammad, this was not by you or your companion; the time for his recovery came and he recovered. And if your companion here—meaning Ali (peace be upon him)—is answered in good, he is also answered in evil; so tell him to supplicate against me for leprosy and vitiligo, for I know it will not befall me, so it will be clear to these weak ones who have been beguiled by you that its removal from my son was not by his supplication. The Messenger of Allah (may Allah bless him and his family) said: O Jew, fear Allah; enjoy Allah’s well-being upon you; do not expose yourself to affliction and to what you cannot bear. Receive the blessing with gratitude, for whoever is ungrateful for it is stripped of it, and whoever is grateful for it will draw forth [1] more of it. The Jew said: Part of gratitude for Allah’s blessings is belieding the enemy of Allah who fabricates against Him; my only intent is to make my son know that nothing—little or great—of what you said to him and claimed for him is true, and that what befell him of good was not by the supplication of your companion Ali. The Messenger of Allah (may Allah bless him and his family) smiled and said: O Jew, suppose you said your son’s recovery was not by Ali’s prayer, and that his prayer merely coincided with the time of his recovery; what say you if Ali were to supplicate against you with this affliction you proposed and it befell you—would you then say, “What befell me was not by his prayer, but because his prayer coincided with the time of my affliction”? He said: I would not say that, for that would be me arguing against the enemy of Allah in Allah’s religion, and him arguing against me; and Allah is too wise to answer to such a thing, for then He would tempt His servants and invite them to believe liars. The Messenger of Allah (may Allah bless him and his family) said: So it is with Ali’s supplication for your son as it would be with his supplication against you: Allah, Exalted, does not do what would confound His servants in their religion and thereby validate a liar against Him. The Jew was confounded when his sophistry was nullified [2], and he said: O Muhammad, let Ali do this to me if you are truthful. The Messenger of Allah (may Allah bless him and his family) said to Ali (peace be upon him): O Abu al-Hasan, the unbeliever refuses nothing but arrogance, transgression, and rebellion—so supplicate against him with what he proposed and say: O Allah, afflict him with the affliction of his son from before. He said it, and the Jew was struck with that youth’s disease, with the same leprosy and vitiligo that the youth had had; pain and affliction took hold of him, and he began to cry out and seek relief, saying: O Muhammad, I have recognized your truthfulness, so pardon me [3]. The Messenger of Allah (may Allah bless him and his family) said: If Allah, Exalted, knew your truthfulness, He would have delivered you; but He knows that you would not come out of this state except having increased in unbelief. And if He knew that, were He to deliver you, you would believe in Him, He would surely have granted you deliverance, for He is the Most Generous, Most Noble. Then he said: The Jew remained in that disease and vitiligo for forty years—a sign for onlookers and a lesson for those who take heed [4], and a clear token and proof for Muhammad (may Allah bless him and his family) remaining among later generations; and his son remained healthy in limbs and organs for eighty years—a lesson for those who take heed, a prompting for unbelievers to believe, and a dissuasion for them from unbelief and disobedience. And the Messenger of Allah (may Allah bless him and his family), when that affliction befell the Jew after it had been removed from his son, said: Servants of Allah, beware of ingratitude for Allah’s blessings, for it is ill-omened for its possessor. Instead, draw near to Allah through obedience, and He will grant you abundant rewards; shorten your worldly lifetimes by exposing yourselves to the enemies of Allah in jihad, so that you may attain long lifetimes [1] in the Hereafter in everlasting and abiding bliss; and expend your wealth upon obligatory rights so that your riches may be long-lasting in Paradise. Some people stood and said: O Messenger of Allah, we are weak of body and have little wealth; we cannot fulfill the struggle against enemies, and our wealth does not exceed the expenditures of our dependents—what should we do? The Messenger of Allah (may Allah bless him and his family) said: Let your alms be from your hearts and your tongues. They said: How is that, O Messenger of Allah? He said (may Allah bless him and his family): As for the hearts, bind them upon the love of Allah, the love of Muhammad, the Messenger of Allah, the love of Ali, the friend of Allah and the Messenger’s successor, the love of those chosen to uphold Allah’s religion, the love of their Shia and lovers, and the love of your believing brethren, while refraining from beliefs of enmity, rancor, and hatred. And as for the tongues, loose them with the remembrance of Allah, Exalted, as He deserves, and with blessings upon His Prophet Muhammad and upon his pure family. For by that Allah, Exalted, brings you to the best degrees and grants you the highest ranks.

_2) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام): 295/444.

[1] الريح تمري السّحاب: أي تستدرّه. «الصحاح-مرا-6:2491». 

تمري

(tumrī)

[2] في المصدر: لما أبطل(صلّى اللّه عليه و آله)

(lamā abṭala).

[3] أقال اللّه فلانا عثرته: بمعنى الصفح عنه. «لسان العرب-قيل-11:580»، و في «ط» نسخة بدل: فاقبلني

(faqbalnī). 

أقال

(aqāla)

[4] في المصدر: للمتفكّرين

(lil-mutafakkirīn).

[1] في المصدر: طول أعمار

(ṭūl aʿmār).

قوله تعالى:

قُلْ مَنْ كٰانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلىٰ قَلْبِكَ بِإِذْنِ اللّٰهِ مُصَدِّقاً لِمٰا بَيْنَ يَدَيْهِ وَ هُدىً وَ بُشْرىٰ لِلْمُؤْمِنِينَ[97]

مَنْ كٰانَ عَدُوًّا لِلّٰهِ وَ مَلاٰئِكَتِهِ وَ رُسُلِهِ وَ جِبْرِيلَ وَ مِيكٰالَ فَإِنَّ اللّٰهَ عَدُوٌّ لِلْكٰافِرِينَ[98]

(Qur’an 2:97-98) M. H. Shakir:

Say: Whoever is the enemy of Jibreel—for surely he revealed it to your heart by Allah’s command, verifying that which is before it and guidance and good news for the believers.

Whoever is the enemy of Allah and His angels and His apostles and Jibreel and Mikaeel, so surely Allah is the enemy of the unbelievers.

99-/565 _1- قَالَ الْإِمَامُ الْعَسْكَرِيُّ(عَلَيْهِ السَّلاَمُ):«قَالَ الْحَسَنُ بْنُ عَلِيٍّ [2](عَلَيْهِمَا السَّلاَمُ): إِنَّ اللَّهَ تَعَالَى ذَمَّ الْيَهُودَ فِي بُغْضِهِمْ لِجَبْرَئِيلَ(عَلَيْهِ السَّلاَمُ)الَّذِي كَانَ يُنَفِّذُ قَضَاءَ اللَّهِ تَعَالَى فِيهِمْ بِمَا يَكْرَهُونَ،وَ ذَمَّهُمْ أَيْضاً وَ ذَمَّ النَّوَاصِبَ فِي بُغْضِهِمْ لِجَبْرَئِيلَ وَ مِيكَائِيلَ وَ مَلاَئِكَةِ اللَّهِ النَّازِلِينَ لِتَأْيِيدِ عَلِيِّ بْنِ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)عَلَى الْكَافِرِينَ حَتَّى أَذَلَّهُمْ بِسَيْفِهِ الصَّارِمِ.

فَقَالَ:قُلْ:يَا مُحَمَّدُ مَنْ كٰانَ عَدُوًّا لِجِبْرِيلَ مِنَ الْيَهُودِ،لِدَفْعِهِ عَنْ بُخْتَ‌نَصَّرَ أَنْ يَقْتُلَهُ دَانِيَالُ،مِنْ غَيْرِ ذَنْبٍ كَانَ جَنَاهُ بُخْتَ‌نَصَّرُ،حَتَّى بَلَغَ كِتَابُ اللَّهِ فِي الْيَهُودِ أَجَلَهُ،وَ حَلَّ بِهِمْ مَا جَرَى فِي سَابِقِ عِلْمِهِ.وَ مَنْ كَانَ أَيْضاً عَدُوّاً لِجَبْرَئِيلَ مِنْ سَائِرِ الْكَافِرِينَ وَ أَعْدَاءِ مُحَمَّدٍ وَ عَلِيٍّ النَّاصِبِينَ [3]،لِأَنَّ اللَّهَ تَعَالَى بَعَثَ جَبْرَئِيلَ لِعَلِيٍّ(عَلَيْهِ السَّلاَمُ) مُؤَيِّداً،وَ لَهُ عَلَى أَعْدَائِهِ نَاصِراً،وَ مَنْ كَانَ عَدُوّاً لِجَبْرَئِيلَ لِمُظَاهَرَتِهِ مُحَمَّداً وَ عَلِيّاً(عَلَيْهِمَا السَّلاَمُ)،وَ مُعَاوَنَتِهِ لَهُمَا،وَ انْقِيَادِهِ [1] لِقَضَاءِ رَبِّهِ عَزَّ وَ جَلَّ فِي إِهْلاَكِ أَعْدَائِهِ عَلَى يَدِ مَنْ يَشَاءُ مِنْ عِبَادِهِ. فَإِنَّهُ يَعْنِي جَبْرَئِيلَ نَزَّلَهُ يَعْنِي نَزَّلَ هَذَا الْقُرْآنَ عَلىٰ قَلْبِكَ يَا مُحَمَّدُ بِإِذْنِ اللّٰهِ بِأَمْرِ اللَّهِ،وَ هُوَ كَقَوْلِهِ: نَزَلَ بِهِ الرُّوحُ الْأَمِينُ* عَلىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ* بِلِسٰانٍ عَرَبِيٍّ مُبِينٍ [2].

مُصَدِّقاً لِمٰا بَيْنَ يَدَيْهِ مُوَافِقاً لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ،وَ صُحُفِ إِبْرَاهِيمَ،وَ كُتُبِ شَيْثٍ وَ غَيْرِهِمْ مِنَ الْأَنْبِيَاءِ.

قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):إِنَّ هَذَا الْقُرْآنَ هُوَ النُّورُ الْمُبِينُ،وَ الْحَبْلُ الْمَتِينُ،وَ الْعُرْوَةُ الْوُثْقَى،وَ الدَّرَجَةُ الْعُلْيَا، وَ الشِّفَاءُ الْأَشْفَى،وَ الْفَضِيلَةُ الْكُبْرَى،وَ السَّعَادَةُ الْعُظْمَى،مَنِ اسْتَضَاءَ بِهِ نَوَّرَهُ اللَّهُ،وَ مَنْ عَقَدَ بِهِ أُمُورَهُ [3] عَصَمَهُ اللَّهُ، وَ مَنْ تَمَسَّكَ بِهِ أَنْقَذَهُ اللَّهُ،وَ مَنْ لَمْ يُفَارِقْ أَحْكَامَهُ رَفَعَهُ اللَّهُ،وَ مَنِ اسْتَشْفَى بِهِ شَفَاهُ اللَّهُ،وَ مَنْ آثَرَهُ عَلَى مَا سِوَاهُ هَدَاهُ اللَّهُ،وَ مَنْ طَلَبَ الْهُدَى فِي غَيْرِهِ أَضَلَّهُ اللَّهُ،وَ مَنْ جَعَلَهُ شِعَارَهُ وَ دِثَارَهُ [4] أَسْعَدَهُ اللَّهُ،وَ مَنْ جَعَلَهُ إِمَامَهُ الَّذِي يَقْتَدِي بِهِ، وَ مُعَوَّلَهُ الَّذِي يَنْتَهِي إِلَيْهِ،آوَاهُ [5] اللَّهُ إِلَى جَنَّاتِ النَّعِيمِ،وَ الْعَيْشِ السَّلِيمِ.

فَلِذَلِكَ قَالَ: وَ هُدىً يَعْنِي هَذَا الْقُرْآنُ هُدًى وَ بُشْرىٰ لِلْمُؤْمِنِينَ يَعْنِي بِشَارَةً لَهُمْ فِي الْآخِرَةِ،وَ ذَلِكَ أَنَّ الْقُرْآنَ يَأْتِي يَوْمَ الْقِيَامَةِ بِالرَّجُلِ الشَّاحِبِ،يَقُولُ لِرَبِّهِ عَزَّ وَ جَلَّ:يَا رَبِّ،هَذَا أَظْمَأْتُ نَهَارَهُ،وَ أَسْهَرْتُ لَيْلَهُ،وَ قَوَّيْتُ فِي رَحْمَتِكَ طَمَعَهُ،وَ فَسَحْتُ فِي مَغْفِرَتِكَ أَمَلَهُ،فَكُنْ عِنْدَ ظَنِّي فِيكَ وَ ظَنِّهِ.

يَقُولُ اللَّهُ تَعَالَى:أَعْطُوهُ الْمُلْكَ بِيَمِينِهِ،وَ الْخُلْدَ بِشِمَالِهِ،وَ اقْرِنُوهُ بِأَزْوَاجِهِ مِنَ الْحُورِ الْعِينِ،وَ اكْسُوا وَالِدَيْهِ حُلَّةً لاَ تَقُومُ لَهَا الدُّنْيَا بِمَا فِيهَا.فَتَنْظُرُ إِلَيْهِمَا الْخَلاَئِقُ فَيْغِبُطونَهُمَا [6]،وَ يَنْظُرَانِ إِلَى أَنْفُسِهِمَا فَيَعْجَبَانِ مِنْهَا،وَ يَقُولاَنِ:يَا رَبَّنَا،أَنَّى لَنَا هَذِهِ وَ لَمْ تَبْلُغْهُمَا أَعْمَالُنَا؟! فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ:وَ مَعَ هَذَا تَاجُ الْكَرَامَةِ،لَمْ يَرَ مِثْلَهُ الرَّاءُونَ،وَ لاَ يَسْمَعُ بِمِثْلِهِ السَّامِعُونَ،وَ لاَ يَتَفَكَّرُ فِي مِثْلِهِ الْمُتَفَكِّرُونَ.

فَيُقَالُ:هَذَا بِتَعْلِيمِكُمَا وَلَدَكُمَا الْقُرْآنَ،وَ تَبْصِيرِكُمَا إِيَّاهُ بِدِينِ الْإِسْلاَمِ،وَ رِيَاضَتِكُمَا [7] إِيَّاهُ عَلَى حُبِّ رَسُولِ اللَّهِ،وَ عَلِيٍّ وَلِيِّ اللَّهِ،وَ تَفْقِيهِكُمَا إِيَّاهُ بِفِقْهِهِمَا.لِأَنَّهُمَا اللَّذَانِ لاَ يَقْبَلُ اللَّهُ لِأَحَدٍ عَمَلاً إِلاَّ بِوَلاَيَتِهِمَا،وَ مُعَادَاةِ أَعْدَائِهِمَا، وَ إِنْ كَانَ مِلْءَ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ ذَهَباً يُتَصَدَّقُ [8] بِهِ فِي سَبِيلِ اللَّهِ،فَتِلْكَ مِنَ الْبِشَارَاتِ الَّتِي يُبَشَّرُونَ بِهَا،وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ: وَ بُشْرىٰ لِلْمُؤْمِنِينَ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ وَ مَنْ تَبِعَهُمْ مِنْ أَخْلاَفِهِمُ وَ ذَرَارِيِّهِمْ.

ثُمَّ قَالَ: مَنْ كٰانَ عَدُوًّا لِلّٰهِ لِإِنْعَامِهِ عَلَى مُحَمَّدٍ وَ عَلِيٍّ،وَ عَلَى آلِهِمَا الطَّيِّبِينَ،وَ هَؤُلاَءِ الَّذِينَ بَلَغَ مِنْ جَهْلِهِمْ أَنْ قَالُوا:نَحْنُ نُبْغِضُ اللَّهَ الَّذِي أَكْرَمَ مُحَمَّداً وَ عَلِيّاً بِمَا يَدَّعِيَانِ.

وَ جِبْرِيلَ وَ مَنْ كَانَ عَدُوّاً لِجَبْرَئِيلَ،لِأَنَّ اللَّهَ تَعَالَى جَعَلَهُ ظَهِيراً لِمُحَمَّدٍ وَ عَلِيٍّ(عَلَيْهِمَا السَّلاَمُ)عَلَى أَعْدَاءِ اللَّهِ، وَ ظَهِيراً لِسَائِرِ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ كَذَلِكَ.

وَ مَلاٰئِكَتِهِ يَعْنِي وَ مَنْ كَانَ عَدُوّاً لِمَلاَئِكَةِ اللَّهِ الْمَبْعُوثِينَ لِنُصْرَةِ دِينِ اللَّهِ،وَ تَأْيِيدِ أَوْلِيَاءِ اللَّهِ،وَ ذَلِكَ قَوْلُ بَعْضِ النُّصَّابِ الْمُعَانِدِينَ:بَرِئْتُ مِنْ جَبْرَئِيلَ النَّاصِرِ لِعَلِيٍّ.

وَ قَوْلُهُ تَعَالَى: وَ رُسُلِهِ وَ مَنْ كَانَ عَدُوّاً لِرُسُلِ اللَّهِ مُوسَى وَ عِيسَى،وَ سَائِرِ الْأَنْبِيَاءِ الَّذِينَ دُعُوا إِلَى نُبُوَّةِ مُحَمَّدٍ وَ إِمَامَةِ عَلِيٍّ،وَ ذَلِكَ قَوْلُ النَّوَاصِبِ:بَرِئْنَا مِنْ هَؤُلاَءِ الرُّسُلِ الَّذِينَ دَعَوْا إِلَى إِمَامَةِ عَلِيٍّ.

ثُمَّ قَالَ: وَ جِبْرِيلَ وَ مِيكٰالَ أَيْ وَ مَنْ كَانَ عَدُوّاً لِجَبْرَئِيلَ وَ مِيكَائِيلَ،وَ ذَلِكَ كَقَوْلِ مَنْ قَالَ مِنَ النُّصَّابِ،لَمَّا قَالَ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)فِي عَلِيٍّ(عَلَيْهِ السَّلاَمُ):جَبْرَئِيلُ عَنْ يَمِينِهِ،وَ مِيكَائِيلُ عَنْ يَسَارِهِ،وَ إِسْرَافِيلُ مِنْ خَلْفِهِ،وَ مَلَكُ الْمَوْتِ أَمَامَهُ،وَ اللَّهُ تَعَالَى مِنْ فَوْقِ عَرْشِهِ نَاظِرٌ بِالرِّضْوَانِ إِلَيْهِ وَ نَاصِرُهُ.

قَالَ بَعْضُ النَّوَاصِبِ:فَأَنَا أَبْرَأُ مِنَ اللَّهِ وَ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ الْمَلاَئِكَةِ الَّذِينَ حَالُهُمْ مَعَ عَلِيٍّ عَلَى مَا قَالَهُ مُحَمَّدٌ.

فَقَالَ:مَنْ كَانَ عَدُوّاً لِهَؤُلاَءِ تَعَصُّباً عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ) فَإِنَّ اللّٰهَ عَدُوٌّ لِلْكٰافِرِينَ فَاعِلٌ بِهِمْ مَا يَفْعَلُ الْعَدُوُّ بِالْعَدُوِّ مِنْ إِحْلاَلِ النَّقِمَاتِ،وَ تَشْدِيدِ الْعُقُوبَاتِ.

وَ كَانَ سَبَبُ نُزُولِ هَاتَيْنِ الْآيَتَيْنِ مَا كَانَ مِنَ الْيَهُودِ أَعْدَاءِ اللَّهِ مِنْ قَوْلٍ سَيِّءٍ فِي اللَّهِ تَبَارَكَ وَ تَعَالَى وَ فِي جَبْرَئِيلَ وَ مِيكَائِيلَ وَ سَائِرِ مَلاَئِكَةِ اللَّهِ،وَ مَا كَانَ مِنْ أَعْدَاءِ اللَّهِ النُّصَّابِ مِنْ قَوْلٍ أَسْوَءَ مِنْهُ فِي اللَّهِ تَبَارَكَ وَ تَعَالَى وَ فِي جَبْرَئِيلَ وَ مِيكَائِيلَ وَ سَائِرِ مَلاَئِكَةِ اللَّهِ.

أَمَّا مَا كَانَ مِنَ النُّصَّابِ،فَهُوَ أَنَّ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)لَمَّا كَانَ لاَ يَزَالُ يَقُولُ فِي عَلِيٍّ(عَلَيْهِ السَّلاَمُ)الْفَضَائِلَ الَّتِي خَصَّهُ اللَّهُ عَزَّ وَ جَلَّ بِهَا،وَ الشَّرَفَ الَّذِي أَهَّلَهُ اللَّهُ تَعَالَى لَهُ،وَ كَانَ فِي كُلِّ ذَلِكَ يَقُولُ:أَخْبَرَنِي بِهِ جَبْرَئِيلُ عَنِ اللَّهِ.

وَ يَقُولُ فِي بَعْضِ ذَلِكَ:جَبْرَئِيلُ عَنْ يَمِينِهِ،وَ مِيكَائِيلُ عَنْ يَسَارِهِ؛وَ يَفْتَخِرُ جَبْرَئِيلُ عَلَى مِيكَائِيلَ فِي أَنَّهُ عَنْ يَمِينِ عَلِيٍّ(عَلَيْهِ السَّلاَمُ)الَّذِي هُوَ أَفْضَلُ مِنَ الْيَسَارِ،كَمَا يَفْتَخِرُ نَدِيمُ مَلِكٍ عَظِيمٍ فِي الدُّنْيَا يُجْلِسُهُ الْمَلِكُ عَنْ يَمِينِهِ عَلَى النَّدِيمِ الْآخَرِ الَّذِي يُجْلِسُهُ عَلَى يَسَارِهِ،وَ يَفْتَخِرَانِ عَلَى إِسْرَافِيلَ الَّذِي خَلْفَهُ بِالْخِدْمَةِ،وَ مَلَكُ الْمَوْتِ الَّذِي أَمَامَهُ بِالْخِدْمَةِ،وَ أَنَّ الْيَمِينَ وَ الشِّمَالَ أَشْرَفُ مِنْ ذَلِكَ،كَافْتِخَارِ حَاشِيَةِ الْمَلِكِ عَلَى زِيَادَةِ قُرْبِ مَحَلِّهِمْ مِنْ مَلِكِهِمْ.

وَ كَانَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)يَقُولُ فِي بَعْضِ أَحَادِيثِهِ:إِنَّ الْمَلاَئِكَةَ أَشْرَفُهَا عِنْدَ اللَّهِ أَشَدُّهَا لِعَلِيِّ بْنِ أَبِي طَالِبٍ حُبّاً،وَ إِنَّ قَسَمَ الْمَلاَئِكَةِ فِيمَا بَيْنَهُمْ:وَ الَّذِي شَرَّفَ عَلِيّاً عَلَى جَمِيعِ الْوَرَى بَعْدَ مُحَمَّدٍ الْمُصْطَفَى.

وَ يَقُولُ مَرَّةً[أُخْرَى]:إِنَّ مَلاَئِكَةَ السَّمَاوَاتِ وَ الْحُجُبِ لَيَشْتَاقُونَ إِلَى رُؤْيَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ كَمَا تَشْتَاقُ الْوَالِدَةُ الشَّفِيقَةُ إِلَى وَلَدِهَا الْبَارِّ الشَّفِيقِ،آخِرِ مَنْ بَقِيَ عَلَيْهَا بَعْدَ عَشَرَةٍ دَفَنَتْهُمْ.

فَكَانَ هَؤُلاَءِ النُّصَّابُ يَقُولُونَ:إِلَى مَتَى يَقُولُ مُحَمَّدٌ:جَبْرَئِيلُ وَ مِيكَائِيلُ وَ الْمَلاَئِكَةُ؛كُلُّ ذَلِكَ تَفْخِيمٌ لِعَلِيٍّ وَ تَعْظِيمٌ لِشَأْنِهِ؟وَ يَقُولُ اللَّهُ تَعَالَى لِعَلِيٍّ خَاصٌّ مِنْ دُونِ سَائِرِ الْخَلْقِ؟بَرِئْنَا مِنْ رَبٍّ وَ مِنْ مَلاَئِكَةٍ [1] وَ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ هُمْ لِعَلِيٍّ بَعْدَ مُحَمَّدٍ مُفَضِّلُونَ،وَ بَرِئْنَا مِنْ رُسُلِ اللَّهِ الَّذِينَ هُمْ لِعَلِيِّ بْنِ أَبِي طَالِبٍ بَعْدَ مُحَمَّدٍ مُفَضِّلُونَ.

وَ أَمَّا مَا قَالَهُ الْيَهُودُ،فَهُوَ أَنَّ الْيَهُودَ أَعْدَاءُ اللَّهِ لَمَّا قَدِمَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)الْمَدِينَةَ أَتَوْهُ بِعَبْدِ اللَّهِ بْنِ صُورِيَا [2]،فَقَالَ:يَا مُحَمَّدُ،كَيْفَ نَوْمُكَ،فَإِنَّا قَدْ أُخْبِرْنَا عَنْ نَوْمِ النَّبِيِّ الَّذِي يَأْتِي فِي آخِرِ الزَّمَانِ؟فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):تَنَامُ عَيْنِي وَ قَلْبِي يَقْظَانُ.

قَالَ:صَدَقْتَ،يَا مُحَمَّدُ.قَالَ:فَأَخْبِرْنِي-يَا مُحَمَّدُ-اَلْوَلَدُ يَكُونُ مِنَ الرَّجُلِ،أَوْ مِنَ الْمَرْأَةِ؟فَقَالَ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):أَمَّا الْعِظَامُ وَ الْعَصَبُ وَ الْعُرُوقُ فَمِنَ الرَّجُلِ،وَ أَمَّا اللَّحْمُ وَ الدَّمُ وَ الشَّعْرُ فَمِنَ الْمَرْأَةِ.

قَالَ:صَدَقْتَ،يَا مُحَمَّدُ.ثُمَّ قَالَ:فَمَا بَالُ الْوَلَدِ يُشْبِهُ أَعْمَامَهُ لَيْسَ فِيهِ مِنْ شَبَهِ أَخْوَالِهِ شَيْءٌ،وَ يُشْبِهُ أَخْوَالَهُ لَيْسَ فِيهِ مِنْ شَبَهِ أَعْمَامِهِ شَيْءٌ؟!فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):أَيُّهُمَا عَلاَ مَاؤُهُ مَاءَ صَاحِبِهِ كَانَ الشَّبَهُ لَهُ.

قَالَ:صَدَقْتَ-يَا مُحَمَّدُ-فَأَخْبِرْنِي عَمَّنْ لاَ يُولَدُ لَهُ،وَ مَنْ يُولَدُ لَهُ؟فَقَالَ:إِذَا مَغَرَتِ النُّطْفَةُ لَمْ يُولَدْ لَهُ-أَيْ إِذَا احْمَرَّتْ وَ كَدِرَتْ-فَإِذَا كَانَتْ صَافِيَةً وُلِدَ لَهُ.

قَالَ:فَأَخْبِرْنِي عَنْ رَبِّكَ،مَا هُوَ؟فَنَزَلَتْ [3]: قُلْ هُوَ اللّٰهُ أَحَدٌ [4]إِلَى آخِرِهَا.

قَالَ ابْنُ صُورِيَا:صَدَقْتَ-يَا مُحَمَّدُ-وَ بَقِيَتْ وَاحِدَةٌ إِنْ [5] قُلْتَهَا آمَنْتُ بِكَ وَ اتَّبَعْتُكَ [6]،أَيُّ مَلَكٍ يَأْتِيَكَ بِمَا تَقُولُهُ عَنِ اللَّهِ؟قَالَ:جَبْرَئِيلُ.

قَالَ ابْنُ صُورِيَا:ذَلِكَ عَدُوُّنَا مِنْ بَيْنِ الْمَلاَئِكَةِ،يَنْزِلُ بِالْقِتَالِ وَ الشِدَّةِ وَ الْحَرْبِ،وَ رَسُولُنَا مِيكَائِيلُ يَأْتِي بِالسُّرُورِ وَ الرَّخَاءِ،فَلَوْ كَانَ مِيكَائِيلُ هُوَ الَّذِي يَأْتِيكَ آمَنَّا بِكَ،لِأَنَّ مِيكَائِيلَ كَانَ يُشَدِّدُ مُلْكَنَا،وَ جَبْرَئِيلُ كَانَ يَهْلِكُ مُلْكَنَا،فَهُوَ عَدُوُّنَا لِذَلِكَ».

ثُمَّ ذَكَرَ احْتِجَاجَ سَلْمَانَ عَلَى ابْنِ صُورِيَا:«ثُمَّ قَالَ سَلْمَانُ:فَإِنِّي أَشْهَدُ أَنَّ مَنْ كَانَ عَدُوّاً لِجَبْرَئِيلَ،فَإِنَّهُ عَدُوٌّ لِمِيكَائِيلَ،وَ إِنَّهُمَا جَمِيعاً عَدُوَّانِ لِمَنْ عَادَاهُمَا،سِلْمَانِ لِمَنْ سَالَمَهُمَا،فَأَنْزَلَ اللَّهُ تَعَالَى عِنْدَ ذَلِكَ مُوَافِقاً لِقَوْلِ سَلْمَانَ(رَحِمَهُ اللَّهُ): قُلْ مَنْ كٰانَ عَدُوًّا لِجِبْرِيلَ فِي مُظَاهَرَتِهِ لِأَوْلِيَاءِ اللَّهِ عَلَى أَعْدَاءِ اللَّهِ،وَ نُزُولِهِ بِفَضَائِلِ عَلِيٍّ وَلِيِّ اللَّهِ مِنْ عِنْدِ اللَّهِ فَإِنَّهُ نَزَّلَهُ فَإِنَّ جَبْرَئِيلَ نَزَّلَ هَذَا الْقُرْآنَ مِنْ عِنْدِ اللَّهِ عَلىٰ قَلْبِكَ بِإِذْنِ اللّٰهِ بِأَمْرِهِ مُصَدِّقاً لِمٰا بَيْنَ يَدَيْهِ مِنْ سَائِرِ كُتُبِ اللَّهِ وَ هُدىً مِنَ الضَّلاَلَةِ وَ بُشْرىٰ لِلْمُؤْمِنِينَ بِنُبُوَّةِ مُحَمَّدٍ وَ وَلاَيَةِ عَلِيٍّ وَ مِنْ بَعْدِهِ الْأَئِمَّةُ بِأَنَّهُمْ أَوْلِيَاءُ اللَّهِ حَقّاً،إِذَا مَاتُوا عَلَى مُوَالاَتِهِمْ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ.ثُمَّ قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):يَا سَلْمَانُ،إِنَّ اللَّهَ صَدَّقَ قِيلَكَ وَ وَثَّقَ رَأْيَكَ».

ثمّ ذكر حديثا طويلا يؤخذ من تفسير مولانا الإمام العسكريّ(عليه السلام).

99-/565 _1- English translation:

Imam al-‘Askari (peace be upon him) said: Al-Hasan son of Ali [2] (peace be upon them) said: Allah, Exalted, reproached the Jews for their hatred of Jibreel (peace be upon him), who executed Allah’s decree among them in ways they disliked; and He also reproached them and the Nawasib for their hatred of Jibreel, Mika’il, and the angels of Allah who descend to support Ali son of Abi Talib (peace be upon him) against the unbelievers until he abased them with his decisive sword. So He said: Say, O Muhammad: whoever among the Jews is an enemy to Jibreel for warding off from Bukht-Nassar (Nebuchadnezzar) that Daniel should kill him—though Bukht-Nassar had committed no crime—until the Book of Allah concerning the Jews reached its term and what was in His prior knowledge befell them; and whoever among the rest of the unbelievers and enemies of Muhammad and Ali, the spiteful opponents [3], is an enemy to Jibreel because Allah, Exalted, sent Jibreel as a supporter to Ali (peace be upon him) and as a helper for him against his enemies; and whoever is an enemy to Jibreel for aiding Muhammad and Ali (peace be upon them) and assisting them, and for his submission [1] to the decree of his Lord, Mighty and Majestic, in destroying His enemies by the hands of whom He wills among His servants—then indeed he (i.e., Jibreel) is the one who brought it down, that is, he brought this Qur’an down upon your heart, O Muhammad, by Allah’s permission, by Allah’s command—just as He says: “The Faithful Spirit has descended with it upon your heart, that you may be of the warners, in plain Arabic speech” [2]. “Verifying what is before it”—conforming to what is before it in the Torah, the Gospel, the Psalms, the Scrolls of Abraham, and the books of Seth and other prophets. The Messenger of Allah (may Allah bless him and his family) said: This Qur’an is the manifest light, the firm rope, the most secure handle, the highest degree, the most complete healing, the greatest virtue, and the supreme felicity. Whoever seeks illumination by it, Allah enlightens him; whoever fastens his affairs to it [3], Allah protects him; whoever holds fast to it, Allah saves him; whoever does not part from its rulings, Allah raises him; whoever seeks healing by it, Allah heals him; whoever prefers it over other than it, Allah guides him; whoever seeks guidance elsewhere, Allah leads him astray; whoever makes it his inner and outer garment [4], Allah makes him felicitous; and whoever makes it his Imam to follow and his reliance to return to, Allah lodges him [5] in Gardens of bliss and wholesome life. Thus He said: “and guidance”—meaning this Qur’an is guidance and “good tidings for the believers,” meaning a promise for them in the Hereafter. For the Qur’an will come on the Day of Resurrection with a pallid man and say to his Lord, Mighty and Majestic: My Lord, I made him thirst by day and kept him awake by night; I strengthened his hope in Your mercy and broadened his expectation of Your forgiveness; so be to me and to him as we have thought of You. Allah, Exalted, will say: Give him the kingdom in his right hand and eternity in his left, join him to his spouses from among the wide-eyed houris, and clothe his parents with a garment that the world and all in it could not suffice for. People look at them and envy them [6]; they look at themselves and marvel and say: Our Lord, how is this for us when our deeds did not attain it? Allah, Mighty and Majestic, says: Along with this, the crown of honor—its like has not been seen by seers, nor heard by hearers, nor imagined by thinkers. It is said: This is because you taught your child the Qur’an, made him perceive the religion of Islam, disciplined [7] him upon the love of the Messenger of Allah and Ali, the friend of Allah, and instructed him in their jurisprudence. For these two are those for whom Allah accepts no one’s deed except by loyalty to them and enmity to their enemies—even if it were as much as that between the dust to the Throne in gold given in charity [8] in the way of Allah. These are among the good tidings with which they are given good news; that is His saying, “and good news for the believers”—the Shia of Muhammad and Ali and whoever follows them from among their successors and progeny. Then He said: “Whoever is an enemy to Allah”—for His bestowal upon Muhammad and Ali and their pure family—and these are those whose ignorance reached such that they said: We hate the God who honored Muhammad and Ali with what they claim. “And to Jibreel”—and whoever is an enemy to Jibreel because Allah, Exalted, made him a supporter for Muhammad and Ali (peace be upon them) against Allah’s enemies, and likewise a supporter of the rest of the prophets and messengers. “And to His angels”—meaning whoever is an enemy to Allah’s angels who are sent to support Allah’s religion and aid Allah’s friends—as in the statement of some stubborn Nawasib: I disavow Jibreel, who aided Ali. “And to His messengers”—whoever is an enemy to Allah’s messengers—Moses, Jesus, and the rest of the prophets who called to Muhammad’s prophethood and Ali’s Imamate—as in the Nawasib’s statement: We disavow those messengers who called to Ali’s Imamate. Then He said: “and Jibreel and Mika’il”—that is, whoever is an enemy to Jibreel and Mika’il—as in what some Nawasib said when the Prophet (may Allah bless him and his family) said about Ali (peace be upon him): Jibreel is at his right, Mika’il at his left, Israfil behind him, the Angel of Death before him, and Allah, Exalted, above His Throne looks upon him with good pleasure and helps him. Some Nawasib said: Then I disavow Allah and Jibreel and Mika’il and the angels whose station with Ali is as Muhammad has said. So He said: Whoever is an enemy to these out of bigotry against Ali son of Abi Talib (peace be upon him), then indeed Allah is an enemy to the unbelievers, doing to them what an enemy does to an enemy—bringing down vengeance and intensifying punishments. The cause of the revelation of these two verses was what the Jews, enemies of Allah, had said—bad words about Allah, Blessed and Exalted, and about Jibreel, Mika’il, and the rest of Allah’s angels—and what the enemies of Allah among the Nawasib said—worse words than theirs—about Allah, Blessed and Exalted, Jibreel, Mika’il, and all of Allah’s angels. As for what came from the Nawasib: it was that the Messenger of Allah (may Allah bless him and his family) would constantly mention the virtues of Ali (peace be upon him) with which Allah, Mighty and Majestic, distinguished him, and the honor for which Allah, Exalted, qualified him; and he would say in all that: Jibreel informed me from Allah. And he would say in some of that: Jibreel is at his right and Mika’il at his left; and Jibreel would boast over Mika’il for being at the right of Ali (peace be upon him), which is better than the left—like the boast of a king’s boon companion whom the king seats on his right over the boon companion whom he seats on his left; and they both boast over Israfil who is behind him in service and the Angel of Death who is before him in service, and that the right and left are more noble than that—like the boast of the king’s courtiers over their greater nearness to their king. The Messenger of Allah (may Allah bless him and his family) used to say in some of his reports: The angels most noble with Allah are those who most love Ali son of Abi Talib; and their oath among themselves is: By Him who honored Ali over all creation after Muhammad, the chosen. And he would say at another time: The angels of the heavens and veils yearn to see Ali son of Abi Talib as a compassionate mother yearns for her dutiful, tender child, the last one remaining to her after she has buried ten. These Nawasib would say: How long will Muhammad say: Jibreel, Mika’il, and the angels—this is all magnifying Ali and exalting his rank? And will Allah speak to Ali in particular, apart from the rest of creation? We disavow a Lord and angels [1] and Jibreel and Mika’il who give preference to Ali after Muhammad; and we disavow the messengers of Allah who prefer Ali son of Abi Talib after Muhammad. As for what the Jews said: when the Messenger of Allah (may Allah bless him and his family) came to Medina, the Jews, enemies of Allah, brought to him ‘Abd Allah b. Suriyya [2] and he said: O Muhammad, how do you sleep? For we have been informed of the sleep of the prophet who comes at the end of time. The Messenger of Allah (may Allah bless him and his family) said: My eyes sleep while my heart is awake. He said: You have spoken the truth, O Muhammad. He said: Tell me, O Muhammad: Is the child from the man or from the woman? The Prophet (may Allah bless him and his family) said: The bones, nerves, and veins are from the man; the flesh, blood, and hair are from the woman. He said: You have spoken the truth, O Muhammad. Then he said: Why is it that a child resembles his paternal uncles and has nothing of the resemblance of his maternal uncles, and resembles his maternal uncles and has nothing of the resemblance of his paternal uncles? The Messenger of Allah (may Allah bless him and his family) said: Whichever of the two waters dominates the water of its partner, the resemblance is to that side. He said: You have spoken the truth, O Muhammad. Tell me, who is it that has no offspring and who is it that has offspring? He said: When the semen is “mugharra” (reddened and turbid), he will have no child; but if it is clear, a child will be born. He said: Tell me about your Lord—what is He? So there was revealed [3]: “Say: He, Allah, is One” [4] to the end of it. Ibn Suriyya said: You have spoken the truth, O Muhammad—but one thing remains: if [5] you say it, I will believe in you and follow you [6]. Which angel comes to you with what you say from Allah? He said: Jibreel. Ibn Suriyya said: That is our enemy among the angels; he descends with fighting, severity, and war, while our envoy is Mika’il—he brings joy and ease. If Mika’il were the one who comes to you, we would have believed in you, because Mika’il used to strengthen our kingdom while Jibreel used to destroy our kingdom; thus he is our enemy. Then he mentioned Salman’s argument against Ibn Suriyya: Salman said: I bear witness that whoever is an enemy to Jibreel is an enemy to Mika’il, and that both of them are enemies to whoever is hostile to them and at peace with whoever is at peace with them. So Allah, Exalted, then revealed in agreement with Salman’s word (may Allah have mercy on him): “Say: Whoever is an enemy to Jibreel”—for his supporting Allah’s friends against Allah’s enemies and his bringing down the virtues of Ali, the friend of Allah, from Allah—“then indeed he brought it down,” that is, Jibreel brought this Qur’an down from Allah upon your heart by Allah’s permission, by His command, “verifying what is before it of the rest of Allah’s books, and as guidance from error and good news for the believers in Muhammad’s prophethood and Ali’s guardianship and, after him, the Imams—that they are truly Allah’s friends—if they die upon their loyalty to Muhammad and Ali and their pure family.” Then the Messenger of Allah (may Allah bless him and his family) said: O Salman, Allah has affirmed your statement and ratified your view.

_1) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام): 296/448-298.

[1] في المصدر: و إنفاذه

(wa inthādhih/inhādhih; likely inqiyādihi intended).

[2] الشّعراء 26:193-195.

[3] في المصدر و«ط»نسخة بدل: و من اعتقد به في أموره

(wa man iʿtaqada bihi fī umūrih).

[4] الشّعار: الثوب الذي يلي الجسد، و الدّثار: الثياب التي فوق الشّعار... 

الشعار

(al-shiʿār), الدثار

(al-dithār)

[5] يقال: أنت معوّلي... «مجمع البحرين-عول-5:432»، و في «ط»: و معاده... 

معوّلي

(maʿawwulī),

معاده

(maʿādahu)

[6] الغبطة... «الصحاح-غبط-3:1146»، و في المصدر و«ط»: فيعظمونهما. 

الغبطة

(al-ghibṭah)

[7] في «ط»نسخة بدل: رياضاتكما

(riyāḍātikumā).

[8] في المصدر: تصدق

(taṣaddaqa).

قوله تعالى:

وَ لَقَدْ أَنْزَلْنٰا إِلَيْكَ آيٰاتٍ بَيِّنٰاتٍ وَ مٰا يَكْفُرُ بِهٰا إِلاَّ الْفٰاسِقُونَ[99]

(Qur’an 2:99)

M. H. Shakir: And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors.

99-/566 _1- قَالَ الْإِمَامُ الْعَسْكَرِيُّ(عَلَيْهِ السَّلاَمُ): «قَالَ اللَّهُ تَعَالَى: وَ لَقَدْ أَنْزَلْنٰا إِلَيْكَ يَا مُحَمَّدُ آيٰاتٍ دَالاَّتٍ عَلَى صِدْقِكَ فِي نُبُوَّتِكَ بَيِّنٰاتٍ عَنْ إِمَامَةِ عَلِيٍّ أَخِيكَ وَ وَصِيِّكَ وَ صَفِيِّكَ،مُوضِحَاتٍ عَنْ كُفْرِ مَنْ يَشُكُّ فِيكَ أَوْ فِي أَخِيكَ،أَوْ قَابَلَ أَمْرَ كُلِّ وَاحِدٍ مِنْكُمَا بِخِلاَفِ الْقَبُولِ وَ التَّسْلِيمِ،ثُمَّ قَالَ: وَ مٰا يَكْفُرُ بِهٰا بِهَذِهِ الْآيَاتِ الدَّالاَّتِ عَلَى تَفْضِيلِكَ،وَ تَفْضِيلِ عَلِيٍّ بَعْدَكَ عَلَى جَمِيعِ الْوَرَى إِلاَّ الْفٰاسِقُونَ عَنْ دِينِ اللَّهِ وَ طَاعَتِهِ،مِنَ الْيَهُودِ الْكَاذِبِينَ،وَ النَّوَاصِبِ الْمُتَشَبِّهِينَ [1] بِالْمُسْلِمِينَ».

99-/566 _1- English translation:

Imam al-‘Askari (peace be upon him) said: Allah, Exalted, said: We have indeed sent down to you, O Muhammad, verses indicating your truthfulness in your prophethood, clear regarding the Imamate of Ali, your brother, your successor, your chosen one; clarifying the unbelief of whoever doubts you or your brother, or meets the command of each of you with other than acceptance and submission. Then He said: None disbelieves in these verses indicating your superiority and, after you, Ali’s superiority over all creation, except those who have departed from Allah’s religion and obedience—lying Jews and Nawasib who feign [1] being Muslims.

_1) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام): 300/459.

[1] في المصدر: المتسمّين

(al-mutasammīn).

قوله تعالى:

أَ وَ كُلَّمٰا عٰاهَدُوا عَهْداً نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لاٰ يُؤْمِنُونَ[100]

(Qur’an 2:100)

M. H. Shakir: And is it that whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe.

99-/567 _2- قَالَ الْإِمَامُ الْعَسْكَرِيُّ(عَلَيْهِ السَّلاَمُ):«قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): قَالَ اللَّهُ عَزَّ وَ جَلَّ،وَ هُوَ يُوَبِّخُ هَؤُلاَءِ الْيَهُودَ الَّذِينَ تَقَدَّمَ ذِكْرُ عِنَادِهِمْ،وَ هَؤُلاَءِ النُّصَّابُ الَّذِينَ نَكَثُوا مَا أَخَذَ مِنَ الْعَهْدِ عَلَيْهِمْ،فَقَالَ: أَ وَ كُلَّمٰا عٰاهَدُوا عَهْداً وَاثَقُوا وَ عَاقَدُوا لِيَكُونُوا لِمُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)طَائِعِينَ،وَ لِعَلِيٍّ(عَلَيْهِ السَّلاَمُ)بَعْدَهُ مُؤْتَمِرِينَ،وَ إِلَى أَمْرِهِ صَائِرِينَ نَبَذَهُ نَبَذَ الْعَهْدَ فَرِيقٌ مِنْهُمْ وَ خَالَفَهُ.

قَالَ اللَّهُ: بَلْ أَكْثَرُهُمْ أَكْثَرُ هَؤُلاَءِ الْيَهُودِ وَ النَّوَاصِبِ لاٰ يُؤْمِنُونَ أَيْ فِي مُسْتَقْبَلِ أَعْمَارِهِمْ لاَ يُرَاعُونَ [2]،وَ لاَ يَتُوبُونَ مَعَ مُشَاهَدَتِهِمْ لِلْآيَاتِ،وَ مُعَايَنَتِهِمْ لِلدِّلاَلاَتِ».

99-/567 _2- English translation:

Imam al-‘Askari (peace be upon him) said: Al-Baqir (peace be upon him) said: Allah, Mighty and Majestic, said—rebuking these Jews whose obstinacy has been mentioned and these Nawasib who broke the covenant taken upon them: Is it that whenever they made a covenant, pledged, and contracted to be obedient to Muhammad (may Allah bless him and his family) and, after him, compliant with Ali (peace be upon him), submitting to his command—“a party of them cast it aside,” cast aside the covenant and opposed it? Allah said: Rather, most of them—most of these Jews and Nawasib—do not believe, that is, in the remainder of their lifetimes they do not consider [2] nor do they repent, despite witnessing the signs and beholding the evidences.

_2) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام): 302/464.

[2] راعيت الأمر: نظرت إلى أين يصير. «الصحاح-رعى-6:2358». 

راعيت

(rāʿaytu)