S 57 Ayat 3

قوله تعالى:

هُوَ الْأَوَّلُ وَ الْآخِرُ وَ الظّٰاهِرُ وَ الْبٰاطِنُ وَ هُوَ بِكُلِّ شَيْءٍ عَلِيمٌ [3]

"He is the First and the Last, and the Ascendant (over all) and the Intimate, and He is the Knower of all things."

99-/10463 _2- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ أَحْمَدَ بْنِ إِدْرِيسَ،عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ،عَنْ صَفْوَانَ بْنِ يَحْيَى،عَنْ فُضَيْلِ بْنِ عُثْمَانَ،عَنِ ابْنِ أَبِي يَعْفُورٍ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: هُوَ الْأَوَّلُ وَ الْآخِرُ وَ قُلْتُ:أَمَّا الْأَوَّلُ فَقَدْ عَرَفْنَاهُ،وَ أَمَّا الْآخِرُ فَبَيِّنْ لَنَا تَفْسِيرَهُ.

99-/10463

Muhammad ibn Ya‘qub, from Ahmad ibn Idris, from Muhammad ibn ‘Abd al-Jabbar, from Safwan ibn Yahya, from Fudayl ibn ‘Uthman, from Ibn Abi Ya‘fur, who said:

I asked Abu ‘Abdillah (peace be upon him) about the saying of Allah, the Mighty and Majestic: “He is the First and the Last.” I said: As for the First, we have understood it, but as for the Last, explain its interpretation to us.

_1) -تفسير القمّيّ 2:350.

_2) -الكافي 1:5/89.

Page 278 in Arabic

فَقَالَ:«إِنَّهُ لَيْسَ شَيْءٌ إِلاَّ يَبِيدُ أَوْ يَتَغَيَّرُ،أَوْ يَدْخُلُهُ التَّغْيِيرُ وَ الزَّوَالُ،أَوْ يَنْتَقِلُ مِنْ لَوْنٍ إِلَى لَوْنٍ،وَ مِنْ هَيْئَةٍ إِلَى هَيْئَةٍ،وَ مِنْ صِفَةٍ إِلَى صِفَةٍ،وَ مِنْ زِيَادَةٍ إِلَى نُقْصَانٍ،وَ مِنْ نُقْصَانٍ إِلَى زِيَادَةٍ،إِلاَّ رَبُّ الْعَالَمِينَ،فَإِنَّهُ لَمْ يَزَلْ وَ لاَ يَزَالُ بِحَالَةٍ وَاحِدَةٍ،هُوَ الْأَوَّلُ قَبْلَ كُلِّ شَيْءٍ،وَ هُوَ الْآخِرُ عَلَى مَا لَمْ يَزَلْ،

99-/10463 (continued)

He (peace be upon him) said:

"Indeed, there is nothing except that it perishes or changes, or is subject to change and disappearance, or shifts from one color to another, from one form to another, from one attribute to another, from increase to decrease, and from decrease to increase — except for the Lord of the Worlds. For He has never ceased and will never cease to be in one and the same state.

He is the First before everything, and He is the Last as He has always been.”

وَ لاَ تَخْتَلِفُ عَلَيْهِ الصِّفَاتُ وَ الْأَسْمَاءُ كَمَا تَخْتَلِفُ عَلَى غَيْرِهِ،مِثْلُ الْإِنْسَانِ الَّذِي يَكُونُ تُرَاباً مَرَّةً،وَ مَرَّةً لَحْماً وَ دَماً،وَ مَرَّةً رُفَاتاً رَمِيماً،وَ كَالْبُسْرِ الَّذِي يَكُونُ مَرَّةً بَلَحاً، وَ مَرَّةً بُسْراً،وَ مَرَّةً رُطَباً،وَ مَرَّةً تَمْراً،فَتَتَبَدَّلُ عَلَيْهِ الْأَسْمَاءُ وَ الصِّفَاتُ،وَ اللَّهُ جَلَّ وَ عَزَّ بِخِلاَفِ ذَلِكَ».

وَ رَوَاهُ ابْنُ بَابَوَيْهِ فِي(التَّوْحِيدِ)،قَالَ:حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ،عَنْ أَبِيهِ،عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ،وَ سَاقَ الْحَدِيثَ إِلَى آخِرِهِ سَنَداً وَ مَتْناً [1].

99-/10463 (continued)

“And the attributes and names do not vary upon Him as they vary upon others — such as man, who is at one time dust, then at another time flesh and blood, and then again decayed, crumbled bones.

Or like the date fruit, which is at one time a fresh bud, then an unripe date, then ripened, and then dried — so its names and attributes change over time.

But Allah, Glorious and Mighty, is contrary to that.”

And Ibn Bābawayh also narrated it in at-Tawḥīd, saying: al-Ḥusayn ibn Aḥmad ibn Idrīs narrated to us, from his father, from Muḥammad ibn ʿAbd al-Jabbār — and he transmitted the hadith completely, with its full chain and content.

99-/10464 _2- وَ عَنْهُ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،عَنِ ابْنِ أَبِي عُمَيْرٍ،عَنِ ابْنِ أُذَيْنَةَ،عَنْ مُحَمَّدِ بْنِ حُكَيْمٍ، عَنْ مَيْمُونٍ الْبَانِ،قَالَ:سَمِعْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،وَ قَدْ سُئِلَ عَنِ الْأَوَّلِ وَ الْآخِرِ.فَقَالَ:«الْأَوَّلُ لاَ عَنْ أَوَّلٍ قَبْلَهُ،وَ لاَ عَنْ بَدْءٍ سَبَقَهُ،وَ الْآخِرُ لاَ عَنْ نِهَايَةٍ كَمَا يُعْقَلُ مِنْ صِفَةِ الْمَخْلُوقِينَ،وَ لَكِنْ قَدِيمٌ،أَوَّلٌ آخِرٌ،لَمْ يَزَلْ وَ لاَ يَزَالُ [2]بِلاَ بَدْءٍ وَ لاَ نِهَايَةٍ،وَ لاَ يَقَعُ عَلَيْهِ الْحُدُوثُ،وَ لاَ يُحَوَّلُ مِنْ حَالٍ إِلَى حَالٍ،خَالِقُ كُلِّ شَيْءٍ».

99-/10464 _2-

Muḥammad ibn Yaʿqūb narrated: from ʿAlī ibn Ibrāhīm, from his father, from Ibn Abī ʿUmayr, from Ibn Udhayna, from Muḥammad ibn Ḥukaym, from Maymūn al-Bānī, who said:

I heard Abū ʿAbdillāh (peace be upon him), when he was asked about "the First and the Last", and he said:

“The First — not in the sense of something before Him, nor preceded by any beginning. The Last — not in the sense of an end, as is understood from the attributes of created beings. Rather, He is Eternal (Qadīm), the First and the Last, having always existed and continuing to exist, without beginning and without end. Change does not apply to Him, nor is He transformed from one state to another. He is the Creator of everything.”

وَ رَوَاهُ ابْنُ بَابَوَيْهِ فِي(التَّوْحِيدِ)قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ،قَالَ:حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ، وَ سَاقَ الْحَدِيثَ إِلَى آخِرِهِ سَنَداً وَ مَتْناً [3].

Continuation of 99-/10464 _2-

And Ibn Bābawayh also narrated it in (al-Tawḥīd). He said:

Muḥammad ibn Mūsā ibn al-Mutawakkil narrated to us, who said: ʿAlī ibn Ibrāhīm narrated to us — and he transmitted the ḥadīth completely with both chain (sanad) and text (matn).

99-/10465 _3- وَ عَنْهُ:عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مُرْسَلاً،عَنْ أَبِي الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلاَمُ)-فِي حَدِيثٍ يُفَسِّرُ فِيهِ أَسْمَاءُ اللَّهِ تَعَالَى-قَالَ: «وَ أَمَّا الظَّاهِرُ فَلَيْسَ مِنْ أَجْلِ أَنَّهُ عَلاَ الْأَشْيَاءَ بِرُكُوبِ فَوْقِهَا،وَ قُعُودٍ عَلَيْهَا،وَ تَسَنُّمٍ لِذُرَاهَا،وَ لَكِنْ ذَلِكَ لِقَهْرِهِ وَ لِغَلَبَتِهِ الْأَشْيَاءَ وَ قُدْرَتِهِ عَلَيْهَا،كَقَوْلِ الرَّجُلِ:ظَهَرْتُ عَلَى أَعْدَائِي،وَ أَظْهَرَنِي اللَّهُ عَلَى خَصْمِي،يُخْبِرُ عَنِ الْفَلْجِ وَ الْغَلَبَةِ،فَهَكَذَا ظُهُورُ اللَّهِ عَلَى الْأَشْيَاءِ.

99-/10465 _3-

ʿAlī ibn Muḥammad narrated mursal (with an interrupted chain), from Abū al-Ḥasan al-Riḍā (عليه السلام) — in a hadith in which he explains the Names of Allah (the Exalted) — he said:

"As for al-Ẓāhir (the Manifest), it is not because He is above things by riding upon them, sitting upon them, or mounting their peaks; rather, it is due to His dominance (qahr) and overpowering of all things, and His power over them.

Like when a man says: ẓahartu ʿalā aʿdāʾī (I overcame my enemies), or aẓharanī Allāh ʿalā khaṣmī (Allah gave me victory over my opponent), he is speaking of triumph and overpowering. So likewise is the manifestation (ẓuhūr) of Allah over things."*

وَ وَجْهٌ آخَرُ أَنَّهُ الظَّاهِرُ لِمَنْ أَرَادَهُ،وَ لاَ يَخْفَى عَلَيْهِ شَيْءٌ،وَ أَنَّهُ مُدَبِّرٌ لِكُلِّ مَا بَرَأَ،فَأَيُّ ظَاهِرٍ أَظْهَرُ وَ أَوْضَحُ مِنْ اللَّهِ تَبَارَكَ وَ تَعَالَى؟لِأَنَّكَ لاَ تَعْدَمُ صَنْعَتَهُ حَيْثُمَا تَوَجَّهْتَ،وَ فِيكَ مِنْ آثَارِهِ مَا يُغْنِيكَ،وَ الظَّاهِرُ مِنَّا الْبَارِزُ بِنَفْسِهِ وَ الْمَعْلُومُ بِحَدِّهِ،فَقَدْ جَمَعَنَا الاِسْمُ وَ لَمْ يَجْمَعْنَا الْمَعْنَى.

وَ أَمَّا الْبَاطِنُ فَلَيْسَ عَلَى مَعْنَى الاِسْتِبْطَانِ لِلْأَشْيَاءِ،بِأَنْ يَغُورَ فِيهَا،وَ لَكِنْ ذَلِكَ مِنْهُ عَلَى اسْتِبْطَانِهِ لِلْأَشْيَاءِ عِلْماً وَ حِفْظاً وَ تَدْبِيراً،كَقَوْلِ الْقَائِلِ:أَبْطَنْتُهُ؛يَعْنِي خَبَّرْتُهُ وَ عَلِمْتُ مَكْتُومَ سِرِّهِ،الْبَاطِنُ مِنَّا الْغَائِبُ فِي الشَّيْءِ الْمُسْتَتِرُ، وَ قَدْ جَمَعَنَا الاِسْمُ وَ اخْتَلَفَ الْمَعْنَى».

Continuation of 99-/10465 _3-

"And there is another explanation: that He is al-Ẓāhir (the Manifest) for whomever seeks Him — and nothing is hidden from Him — and He is the One who manages all that He has created. So what manifestation is clearer and more evident than Allah, Blessed and Exalted?

For you never lack signs of His workmanship wherever you turn, and within yourself are evidences of Him that suffice you. The ‘ẓāhir’ among us is the one outwardly apparent in form and known by his definition, but though the name is shared between us and Him, the meaning is not.

As for al-Bāṭin (the Hidden), it is not in the sense of being physically inside things, by penetrating them; rather, it is His hiddenness in relation to things through His knowledge, preservation, and governance.

Like when one says, abṭantuhu (I have come to know his innermost), meaning: I was informed of him and I learned his hidden secrets. The bāṭin among us is one who is physically concealed and absent within a thing — but while we share the name, the meanings diverge."*

وَ رَوَاهُ ابْنُ بَابَوَيْهِ فِي(التَّوْحِيدِ)،قَالَ:حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ الدَّقَّاقُ(رَحِمَهُ اللَّهُ)،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ،قَالَ:حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ،عَنْ مُحَمَّدِ بْنِ عِيسَى،عَنِ الْحُسَيْنِ بْنِ خَالِدٍ،عَنْ أَبِي الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلاَمُ)،وَ ذَكَرَ الْحَدِيثَ بِعَيْنِهِ [4].

99-/10465 _3 (continued) And Ibn Bābawayh narrated it in at-Tawḥīd, where he said:

‘Alī ibn Aḥmad ibn Muḥammad ibn ʿImrān ad-Daqqāq (may Allah have mercy on him) narrated to us, saying: Muḥammad ibn Yaʿqūb al-Kulaynī narrated to us, saying: ʿAlī ibn Muḥammad narrated to us, from Muḥammad ibn ʿĪsā, from al-Ḥusayn ibn Khālid, from Abū l-Ḥasan ar-Riḍā (peace be upon him) — and he mentioned the very same ḥadīth in full.

_2) -الكافي 1:6/90.

_3) -الكافي 1:2/95.

_4) -تأويل الآيات 2:1/654.

[1] التوحيد:2/314.

[2] في«ج،ي»و المصدر:و لا يزول.

[3] التوحيد:1/313.

[4] التوحيد:2/186،و قد نقل المصنّف سند الحديث الأول من المصدر سهوا،و الصواب ما أثبتناه.

[1] at-Tawḥīd, vol. 2, p. 314. [2] In manuscripts “J” and “Y” as well as the source: wa lā yazūl (and He does not cease). [3] at-Tawḥīd, vol. 1, p. 313. [4] at-Tawḥīd, vol. 2, p. 186. The author mistakenly carried over the chain of the first narration from the source; the correct version is as we have recorded above.

Page 279 in Arabic

99-/10466 _4- مُحَمَّدُ بْنُ الْعَبَّاسِ،عَنْ مُحَمَّدِ بْنِ سَهْلٍ الْعَطَّارِ،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ أَبِي زُرْعَةَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ الْكَرِيمِ،عَنْ قَبِيصَةَ بْنِ عُقْبَةَ،عَنْ سُفْيَانَ بْنِ يَحْيَى،عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ،قَالَ: لَقِيتُ عَمَّاراً فِي بَعْضِ سِكَكِ الْمَدِينَةِ،فَسَأَلْتُهُ عَنِ النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فَأَخْبَرَ أَنَّهُ فِي مَسْجِدِهِ فِي مَلَأٍ مِنَ قَوْمِهِ،وَ أَنَّهُ لَمَّا صَلَّى الْغَدَاةَ أَقْبَلَ عَلَيْنَا، فَبَيْنَمَا نَحْنُ كَذَلِكَ وَ قَدْ بَزَغَتِ الشَّمْسُ،إِذَا أَقْبَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)،فَقَامَ إِلَيْهِ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،وَ قَبَّلَ بَيْنَ عَيْنَيْهِ،وَ أَجْلَسَهُ إِلَى جَنْبِهِ حَتَّى مُسَّتْ رُكْبَتَاهُ رُكْبَتَيْهِ،ثُمَّ قَالَ:«يَا عَلِيُّ،قُمْ لِلشَّمْسِ فَكَلِّمْهَا،فَإِنَّهَا تُكَلِّمُكَ».

99-/10466

4- Muḥammad ibn al-ʿAbbās, from Muḥammad ibn Sahl al-ʿAṭṭār, from Aḥmad ibn Muḥammad, from Abū Zurʿah ʿUbayd Allāh ibn ʿAbd al-Karīm, from Qabīṣah ibn ʿUqbah, from Sufyān ibn Yaḥyā, from Jābir ibn ʿAbd Allāh, who said:

I met ʿAmmār in one of the alleys of Madinah and asked him about the Prophet (ṣallā Allāhu ʿalayhi wa ālihi). He informed me that he was in his mosque with a group from his people, and when he had prayed the morning prayer, he turned to us. While we were in that state and the sun had just risen, ʿAlī ibn Abī Ṭālib (ʿalayhis-salām) approached. The Prophet (ṣallā Allāhu ʿalayhi wa ālihi) stood for him, kissed him between his eyes, and sat him beside him such that their knees touched.

Then he said: “O ʿAlī, stand up and speak to the sun, for it will speak to you.”

فَقَامَ أَهْلُ الْمَسْجِدِ،فَقَالُوا:أَ تَرَى [1]الشَّمْسَ تُكَلِّمُ عَلِيّاً؟وَ قَالَ بَعْضٌ:لاَ يَزَالُ يَرْفَعُ خَسِيسَةَ ابْنِ عَمِّهِ وَ يُنَوِّهُ بِاسْمِهِ؛إِذْ خَرَجَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ)فَقَالَ لِلشَّمْسِ:«كَيْفَ أَصْبَحْتَ،يَا خَلْقَ اللَّهِ؟»فَقَالَتْ:بِخَيْرٍ يَا أَخَا رَسُولِ اللَّهِ،يَا أَوَّلُ يَا آخِرُ،يَا ظَاهِرُ يَا بَاطِنُ،يَا مَنْ هُوَ بِكُلِّ شَيْءٍ عَلِيمٌ.

99-/10466

…So the people of the mosque stood up and said, “Do you think the sun will speak to ʿAlī?” And some said, “He does not cease to raise the status of his cousin and glorify his name.”

Then ʿAlī (ʿalayhis-salām) went out and said to the sun: “How did you begin the morning, O creation of Allah?”

The sun replied: “In goodness, O brother of the Messenger of Allah, O First, O Last, O Manifest, O Hidden, O One Who is Knowing of all things.”

فَرَجَعَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ)إِلَى النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)[فَتَبَسَّمَ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)]فَقَالَ:«يَا عَلِيُّ،تُخْبِرُنِي أَوْ أُخْبِرُكَ؟»فَقَالَ:«مِنْكَ أَحْسَنُ،يَا رَسُولَ اللَّهِ».فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):«أَمَّا قَوْلُهَا لَكَ:يَا أَوَّلُ،فَأَنْتَ أَوَّلُ مَنْ آمَنَ بِاللَّهِ،وَ قَوْلُهَا:يَا آخِرُ،فَأَنْتَ آخِرُ مَنْ تُعَايِنُنِي عَلَى مَغْسَلِي،وَ قَوْلُهَا:يَا ظَاهِرُ،فَأَنْتَ أَوَّلُ مَنْ يَظْهَرُ عَلَى مَخْزُونِ سِرِّي،

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So ʿAlī (ʿalayhis-salām) returned to the Prophet (ṣallallāhu ʿalayhi wa ālih), and the Prophet smiled and said, “O ʿAlī, will you inform me, or shall I inform you?” He replied, “From you is better, O Messenger of Allah.”

Then the Messenger of Allah (ṣallallāhu ʿalayhi wa ālih) said: “As for her (the sun's) saying to you ‘O First,’ it is because you are the first to believe in Allah. And her saying to you ‘O Last,’ it is because you will be the last to witness me upon the washing bench (at my funeral). And her saying to you ‘O Manifest,’ it is because you are the first to manifest what is hidden from my secrets…”

وَ قَوْلُهَا:يَا بَاطِنُ،فَأَنْتَ الْمُسْتَبْطِنُ لِعِلْمِي،وَ أَمَّا الْعَلِيمُ بِكُلِّ شَيْءٍ،فَمَا أَنْزَلَ اللَّهُ تَعَالَى عِلْماً مِنَ الْحَلاَلِ وَ الْحَرَامِ وَ الْفَرَائِضِ وَ الْأَحْكَامِ وَ التَّنْزِيلِ وَ التَّأْوِيلِ وَ النَّاسِخِ وَ الْمَنْسُوخِ وَ الْمُحْكَمِ وَ الْمُتَشَابِهِ وَ الْمُشْكِلِ إِلاَّ وَ أَنْتَ بِهِ عَلِيمٌ، وَ لَوْ لاَ أَنْ تَقُولَ فِيكَ طَائِفَةٌ مِنْ أُمَّتِي مَا قَالَتِ النَّصَارَى فِي عِيسَى،لَقُلْتُ فِيكَ مَقَالاً لاَ تَمُرُّ بِمَلَإٍ إِلاَّ أَخَذُوا التُّرَابَ مِنْ تَحْتِ قَدَمَيْكَ يَسْتَشْفُونَ بِهِ [2]».

99-/10466 (continued)

“…and as for her saying ‘O Bāṭin (Hidden),’ it is because you are the one who is most inwardly acquainted with my knowledge.

And as for her saying ‘The All-Knowing of everything’—there is not a single knowledge revealed by Allah, Exalted is He, whether of ḥalāl and ḥarām, obligations and rulings, the revealed and its interpretation, the abrogating and the abrogated, the clear and the ambiguous, or the complex—except that you are knowledgeable of it.

And were it not that a group from my nation might say about you what the Christians said about ʿĪsā, I would have spoken concerning you a statement such that no gathering you passed by would fail to take the dust beneath your feet to seek healing by it.”

قَالَ جَابِرٌ:فَلَمَّا فَرَغَ عَمَّارٌ مِنْ حَدِيثِهِ،أَقْبَلَ سَلْمَانُ،فَقَالَ عَمَّارٌ:وَ هَذَا سَلْمَانُ كَانَ مَعَنَا،فَحَدَّثَنِي سَلْمَانُ كَمَا حَدَّثَنِي عَمَّارٌ.

99-/10466 (continued)

Jābir said: When ʿAmmār finished his narration, Salmān approached. Then ʿAmmār said, “And this is Salmān—he was with us, and he narrated to me exactly as I have narrated to you.”

99-/10467 _5- وَ عَنْهُ:عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى،عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا،عَنْ عَلِيِّ بْنِ حُكَيْمٍ،عَنِ الرَّبِيعِ بْنِ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ حَسَنٍ،عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ(عَلَيْهِ السَّلاَمُ)،قَالَ: «بَيْنَمَا النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)ذَاتَ يَوْمٍ رَأْسُهُ فِي حَجْرِ عَلِيٍّ(عَلَيْهِ السَّلاَمُ)،إِذْ نَامَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،وَ لَمْ يَكُنْ عَلِيٌّ(عَلَيْهِ السَّلاَمُ)صَلَّى الْعَصْرَ،فَقَامَتِ الشَّمْسُ تَغْرُبُ، فَانْتَبَهَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فَذَكَرَ لَهُ عَلِيٌّ(عَلَيْهِ السَّلاَمُ)شَأْنَ صَلاَتِهِ،فَدَعَا اللَّهَ فَرَدَّ اللَّهُ الشَّمْسَ كَهَيْئَتِهَا-

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From him: from ʿAbd al-ʿAzīz ibn Yaḥyā, from Muḥammad ibn Zakariyyā, from ʿAlī ibn Ḥakīm, from al-Rabīʿ ibn ʿAbdillāh, from ʿAbd Allāh ibn Ḥasan, from Abū Jaʿfar Muḥammad ibn ʿAlī(ʿalayhis-salām), who said:

“One day, while the Prophet (ṣallallāhu ʿalayhi wa ālih) had his head in the lap of ʿAlī(ʿalayhis-salām), the Messenger of Allāh fell asleep, and ʿAlī(ʿalayhis-salām) had not yet prayed ʿAṣr. Meanwhile, the sun had begun to set. When the Messenger of Allāh woke up, ʿAlī(ʿalayhis-salām) mentioned his missed prayer to him. So the Prophet (ṣallallāhu ʿalayhi wa ālih) supplicated to Allāh, and Allāh returned the sun to its earlier state—”

[فِي وَقْتِ الْعَصْرِ]وَ ذَكَرَ حَدِيثَ رَدِّ الشَّمْسِ-فَقَالَ لَهُ:يَا عَلِيُّ،قُمْ فَسَلِّمْ عَلَى الشَّمْسِ،وَ كَلِّمْهَا فَإِنَّهَا تُكَلِّمُكَ،فَقَالَ لَهُ:يَا رَسُولَ اللَّهِ،كَيْفَ أُسَلِّمُ عَلَيْهَا؟قَالَ:قُلِ:اَلسَّلاَمُ عَلَيْكَ يَا خَلْقَ اللَّهِ،فَقَامَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ)وَ قَالَ:اَلسَّلاَمُ عَلَيْكَ يَا خَلْقَ اللَّهِ.

فَقَالَتْ:وَ عَلَيْكَ السَّلاَمُ يَا أَوَّلُ يَا آخِرُ،يَا ظَاهِرُ يَا بَاطِنُ،يَا مَنْ يُنْجِي مُحِبِّيهِ،وَ يُوثِقُ مُبْغِضِيهِ،فَقَالَ لَهُ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):مَا رَدَّتْ عَلَيْكَ الشَّمْسُ؟فَكَانَ عَلِيٌّ كَاتِماً عَنْهُ[فَقَالَ لَهُ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ):قُلْ مَا قَالَتْ لَكَ الشَّمْسُ؟فَقَالَ لَهُ مَا قَالَتْ].

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"[...at the time of ʿAṣr], and he narrated the ḥadīth regarding the return of the sun. Then the Prophet (ṣallallāhu ʿalayhi wa ālih) said to him: 'O ʿAlī, rise and greet the sun and speak to it—for indeed it will speak to you.'

ʿAlī(ʿalayhis-salām) replied: 'O Messenger of Allāh, how shall I greet it?'

He said: 'Say: Peace be upon you, O creation of Allāh.'

So ʿAlī(ʿalayhis-salām) stood and said: Peace be upon you, O creation of Allāh.

The sun replied: And peace be upon you, O First, O Last, O Manifest, O Hidden, O you who delivers his lovers and binds his enemies.

Then the Prophet (ṣallallāhu ʿalayhi wa ālih) asked him: 'What did the sun say in reply to you?' But ʿAlī kept it concealed.

So the Prophet (ṣallallāhu ʿalayhi wa ālih) said to him: 'Tell me, what did the sun say to you?'

He (ʿAlī) then told him what it had said."

فَقَالَ[النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)]:إِنَّ الشَّمْسَ قَدْ صَدَقَتْ،وَ عَنْ أَمْرِ اللَّهِ نَطَقَتْ،أَنْتَ أَوَّلُ الْمُؤْمِنِينَ إِيمَاناً،وَ أَنْتَ آخِرُ الْوَصِيِّينَ،لَيْسَ بَعْدِي نَبِيٌّ،وَ لاَ بَعْدَكَ وَصِيٌّ وَ أَنْتَ الظَّاهِرُ عَلَى أَعْدَائِكَ،وَ أَنْتَ الْبَاطِنُ فِي الْعِلْمِ الظَّاهِرُ عَلَيْهِ، وَ لاَ فَوْقَكَ فِيهِ أَحَدٌ،أَنْتَ عَيْبَةُ عِلْمِي وَ خِزَانَةُ وَحْيِ رَبِّي،وَ أَوْلاَدُكَ خَيْرُ الْأَوْلاَدِ،وَ شِيعَتُكَ هُمُ النُّجَبَاءُ يَوْمَ الْقِيَامَةِ».

99-/10467 (continued)

Then the Prophet (صلى الله عليه وآله) said: "Indeed, the sun has spoken the truth, and it has spoken by the command of Allah. You are the first of the believers in faith, and you are the last of the successors (waṣiyyīn). There is no prophet after me, and there is no successor after you. You are the Manifest (ẓāhir) over your enemies, and you are the Hidden (bāṭin) in knowledge, clearly manifest in it—and none surpasses you in it. You are the repository of my knowledge and the treasure of my Lord’s revelation. Your children are the best of children, and your Shīʿa are the nobles (nujabāʾ) on the Day of Judgment."

_5) -تأويل الآيات 2:2/655.

[1] في المصدر زيادة:عين.

[2] في«ي»:يستشفعون.

[1] The source includes the additional word: عين (eye).

[2] In manuscript "Y", the phrase reads: "يستشفعون" (they seek intercession).

Page 280  in Arabic

/10468 _6-علي بن إبراهيم،قوله تعالى: هُوَ الْأَوَّلُ قال:قبل كل شيء وَ الْآخِرُ ،قال:يبقى بعد كل شيء وَ هُوَ عَلِيمٌ بِذٰاتِ الصُّدُورِ [1]،قال:بالضمائر.

99-/10468 _6 ʿAlī ibn Ibrāhīm, regarding His saying, the Most High: "He is the First," said: before everything; "and the Last," said: He remains after everything; "and He is Knower of what is in the hearts" [Al-Ḥadīd 57:3], said: of the inner thoughts (intentions and secrets).