S 2 A 74

99-/510 _4- الْعَيَّاشِيُّ: عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ [1]، قَالَ: سَمِعْتُ أَبَا الْحَسَنِ(عَلَيْهِ السَّلاَمُ) يَقُولُ: «إِنَّ اللَّهَ أَمَرَ بَنِي إِسْرَائِيلَ أَنْ يَذْبَحُوا بَقَرَةً، وَإِنَّمَا كَانُوا يَحْتَاجُونَ إِلَى ذَنَبِهَا، فَشَدَّدُوا [2]، فَشَدَّدَ اللَّهُ عَلَيْهِمْ».

99-/510 _4- Al-‘Ayyāshī: from al-Hasan ibn ‘Alī ibn Faḍḍāl [1], who said: I heard Abā al-Ḥasan (peace be upon him) say: “Allah commanded the Children of Israel to slaughter a cow, and they only needed its tail. But they were stringent [2], so Allah made it stringent upon them.”

_4) -تفسير العيّاشي 1:58/47.

_tafsīr al-‘Ayyāshī 1:58/47.

[1] في المصدر: الحسن بن عليّ بن محبوب، عن عليّ بن يقطين، و ما في المتن هو الصحيح، راجع معجم رجال الحديث 5:50.

_fī al-maṣdar: al-Ḥasan ibn ‘Alī ibn Maḥbūb, ‘an ‘Alī ibn Yaqṭīn, wa mā fī al-matn huwa al-ṣaḥīḥ, rāji‘ Mu‘jam Rijāl al-Ḥadīth 5:50.

[2] (فشدّدوا) ليس في «ط».

_(fa-shaddadū) laysa fī “Ṭ”.

99-/511 _5-

عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ بَعْضِ أَصْحَابِنَا، رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، أَنَّهُ قَالَ: «مَنْ لَبِسَ نَعْلًا صَفْرَاءَ لَمْ يَزَلْ مَسْرُوراً حَتَّى يُبْلِيَهَا، كَمَا قَالَ اللَّهُ: صَفْرٰاءُ فٰاقِعٌ لَوْنُهٰا تَسُرُّ النّٰاظِرِينَ». وَقَالَ: «مَنْ لَبِسَ نَعْلًا صَفْرَاءَ لَمْ يُبْلِهَا حَتَّى يَسْتَفِيدَ عِلْمًا أَوْ مَالًا».

99-/511 _5- From al-Faḍl ibn Shādhān, from some of our companions, who raised it to Abū ‘Abdillāh (peace be upon him), that he said: “Whoever wears yellow sandals will remain cheerful until he wears them out, as Allah said: ‘Yellow, bright in color, it delights the onlookers.’ And he said: ‘Whoever wears yellow sandals will not wear them out before he gains knowledge or wealth.’”

Quranic verse reference and translation:

- البقرة 2:69 — صفراء فاقع لونها تسر الناظرين

- Al-Baqarah 2:69 — Yellow, of a bright color, pleasing to the beholders. (M. H. Shakir)

_5) -تفسير العيّاشي 1:59/47 و 60.

_tafsīr al-‘Ayyāshī 1:59/47 wa 60.

99-/512 _6-

عَنْ يُونُسَ بْنِ يَعْقُوبَ [3]، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): إِنَّ أَهْلَ مَكَّةَ يَذْبَحُونَ الْبَقَرَةَ فِي اللَّبَبِ [4]، فَمَا تَرَى فِي أَكْلِ لُحُومِهَا؟ قَالَ: فَسَكَتَ هُنَيْئَةً، ثُمَّ قَالَ: «قَالَ اللَّهُ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ لاَ تَأْكُلْ إِلاَّ مَا ذُبِحَ مِنْ مَذْبَحِهِ».

99-/512 _6- From Yūnus ibn Ya‘qūb [3], who said: I said to Abū ‘Abdillāh (peace be upon him): The people of Mecca slaughter the cow at the la-bab (the pit at the base of the throat) [4]. What is your view about eating its meat? He fell silent for a short while, then said: “Allah said: ‘So they slaughtered her, though they had almost not done it. Do not eat except that which is slaughtered at its proper place.’”

Quranic verse reference and translation:

- البقرة 2:71 — فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ

- Al-Baqarah 2:71 — So they slaughtered her though they had not the mind to do (it). (M. H. Shakir)

_6) -تفسير العيّاشي 1:61/47.

_tafsīr al-‘Ayyāshī 1:61/47.

[3] في «س»، «ط»: يونس بن عبد الرّحمن، و ما في المتن هو الأصح لأنّه روى عن أبي عبد اللّه(عليه السّلام) و اختصّ به، أمّا يونس بن عبد الرّحمن فقد قال النجاشيّ: إنّه رأى جعفر بن محمّد(عليه السّلام) بين الصّفا و المروة، و لم يرو عنه. راجع رجال النجاشيّ: 1207/446 و 1208.

_fī “S”, “Ṭ”: Yūnus ibn ‘Abd al-Raḥmān, wa mā fī al-matn huwa al-aṣaḥ li-annahu rawā ‘an Abī ‘Abdillāh (‘alayhi al-salām) wa ikhtaṣṣa bih, ammā Yūnus ibn ‘Abd al-Raḥmān faqad qāla al-Najāshī: innahu ra’ā Ja‘far ibn Muḥammad (‘alayhi al-salām) bayn al-Ṣafā wa al-Marwa, wa lam yarwi ‘anhu. rāji‘ Rijāl al-Najāshī: 1207/446 wa 1208.

[4] اللّبب: المنحر من كل شيء. «النهاية 4:223».

_al-labbab: al-manḥar min kull shay’. “al-Nihāya 4:223”.

Quranic verse:

ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذٰلِكَ فَهِيَ كَالْحِجٰارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجٰارَةِ لَمٰا يَتَفَجَّرُ مِنْهُ الْأَنْهٰارُ وَإِنَّ مِنْهٰا لَمٰا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمٰاءُ وَإِنَّ مِنْهٰا لَمٰا يَهْبِطُ مِنْ خَشْيَةِ اللّٰهِ وَمَا اللّٰهُ بِغٰافِلٍ عَمّٰا تَعْمَلُونَ [البقرة 2:74]

Then your hearts hardened after that, so that they were like stones, or even worse in hardness; for surely there are some stones from which rivers burst forth, and surely there are some of them which split asunder so that water flows from them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do. (M. H. Shakir)

99-/513 _1-

قَالَ الْإِمَامُ الْعَسْكَرِيُّ(عَلَيْهِ السَّلاَمُ): «قَالَ اللَّهُ تَعَالَى: ثُمَّ قَسَتْ قُلُوبُكُمْ عَسَتْ [5] وَجَفَّتْ وَيَبِسَتْ مِنَ الْخَيْرِ وَالرَّحْمَةِ قُلُوبُكُمْ، مَعَاشِرَ الْيَهُودِ مِنْ بَعْدِ ذٰلِكَ مِنْ بَعْدِ مَا بَيَّنْتُ مِنَ الْآيَاتِ الْبَاهِرَاتِ فِي زَمَانِ مُوسَى(عَلَيْهِ السَّلاَمُ)، وَمِنَ الْآيَاتِ الْمُعْجِزَاتِ الَّتِي شَاهَدْتُمُوهَا مِنْ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ).

فَهِيَ كَالْحِجٰارَةِ الْيَابِسَةِ لاَ تَرْشَحُ بِرُطُوبَةٍ، وَلاَ يَنْتَفِضُ مِنْهَا مَا يُنْتَفَعُ بِهِ، أَيْ إِنَّكُمْ لاَ حَقَّ لِلَّهِ تَرُدُّونَ [1]، وَلاَ مِنْ أَمْوَالِكُمْ، وَلاَ مِنْ حَوَاشِيهَا [2] تَتَصَدَّقُونَ، وَلاَ بِالْمَعْرُوفِ تَتَكَرَّمُونَ وَتَجُودُونَ، وَلاَ الضَّيْفَ تُقْرُونَ [3] وَلاَ مَكْرُوباً تُغِيثُونَ، وَلاَ بِشَيْءٍ مِنَ الْإِنْسَانِيَّةِ تُعَاشِرُونَ، وَتُعَامِلُونَ.

أَوْ أَشَدُّ قَسْوَةً إِنَّمَا هِيَ فِي قَسَاوَةِ الْأَحْجَارِ، أَوْ أَشَدَّ قَسْوَةً، أَبْهَمَ عَلَى السَّامِعِينَ، وَلَمْ يُبَيِّنْ لَهُمْ، كَمَا قَالَ الْقَائِلُ: أَكَلْتُ خُبْزاً أَوْ لَحْماً، وَهُوَ لاَ يُرِيدُ بِهِ: أَنِّي لاَ أَدْرِي مَا أَكَلْتُ، بَلْ يُرِيدُ أَنْ يُبْهِمَ عَلَى السَّامِعِ حَتَّى لاَ يَعْلَمَ مَا أَكَلَ، وَإِنْ كَانَ يَعْلَمُ أَنَّهُ قَدْ أَكَلَ.

وَلَيْسَ مَعْنَاهُ بَلْ أَشَدُّ قَسْوَةً، لِأَنَّ هَذَا اسْتِدْرَاكٌ غَلَطٌ، وَهُوَ عَزَّ وَجَلَّ يَرْتَفِعُ عَنْ أَنْ يَغْلَطَ فِي خَبَرٍ، ثُمَّ يَسْتَدْرِكَ عَلَى نَفْسِهِ الْغَلَطَ، لِأَنَّهُ الْعَالِمُ بِمَا كَانَ وَمَا يَكُونُ وَمَا لاَ يَكُونُ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ، وَإِنَّمَا يَسْتَدْرِكُ الْغَلَطَ عَلَى نَفْسِهِ الْمَخْلُوقُ الْمَنْقُوصُ.

وَلاَ يُرِيدُ بِهِ أَيْضاً فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ، أَيْ وَأَشَدُّ قَسْوَةً، لِأَنَّ هَذَا تَكْذِيبُ الْأَوَّلِ بِالثَّانِي، لِأَنَّهُ قَالَ: فَهِيَ كَالْحِجٰارَةِ فِي الشِّدَّةِ لاَ أَشَدُّ مِنْهَا وَلاَ أَلْيَنُ، فَإِذَا قَالَ بَعْدَ ذَلِكَ: أَوْ أَشَدُّ فَقَدْ رَجَعَ عَنْ قَوْلِهِ الْأَوَّلِ: أَنَّهَا لَيْسَتْ بِأَشَدَّ.

وَهُوَ مِثْلُ أَنْ يَقُولَ: لاَ يَجِيءُ مِنْ قُلُوبِكُمْ خَيْرٌ، لاَ قَلِيلٌ وَلاَ كَثِيرٌ، فَأَبْهَمَ عَزَّ وَجَلَّ فِي الْأَوَّلِ حَيْثُ قَالَ: أَوْ أَشَدُّ وَبَيَّنَ فِي الثَّانِي أَنَّ قُلُوبَهُمْ أَشَدُّ قَسْوَةً مِنَ الْحِجَارَةِ، لاَ بِقَوْلِهِ: أَوْ أَشَدُّ قَسْوَةً وَلَكِنْ بِقَوْلِهِ: وَإِنَّ مِنَ الْحِجٰارَةِ لَمٰا يَتَفَجَّرُ مِنْهُ الْأَنْهٰارُ أَيْ فَهِيَ فِي الْقَسَاوَةِ بِحَيْثُ لاَ يَجِيءُ مِنْهَا الْخَيْرُ، يَا يَهُودُ، وَفِي الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ، فَيَجِيءُ بِالْخَيْرِ وَالْغِيَاثِ لِبَنِي آدَمَ. وَإِنَّ مِنْهَا مِنَ الْحِجَارَةِ لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ وَهُوَ مَا يَقْطُرُ مِنْهُ الْمَاءُ، فَهُوَ خَيْرٌ مِنْهَا، دُونَ الْأَنْهَارِ الَّتِي تَتَفَجَّرُ مِنْ بَعْضِهَا، وَقُلُوبُهُمْ لاَ يَتَفَجَّرُ مِنْهَا الْخَيْرَاتُ، وَلاَ تَشَقَّقُ [4] فَيَخْرُجُ مِنْهَا قَلِيلٌ مِنَ الْخَيْرَاتِ، وَإِنْ لَمْ يَكُنْ كَثِيراً.

ثُمَّ قَالَ اللَّهُ عَزَّ وَجَلَّ: وَإِنَّ مِنْهَا يَعْنِي مِنَ الْحِجَارَةِ لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللّٰهِ إِذَا أَقْسَمَ عَلَيْهَا بِاسْمِ اللَّهِ وَبِأَسْمَاءِ أَوْلِيَائِهِ مُحَمَّدٍ وَعَلِيٍّ وَفَاطِمَةَ وَالْحَسَنِ وَالْحُسَيْنِ وَالطَّيِّبِينَ مِنْ آلِهِمْ(صَلَّى اللَّهُ عَلَيْهِمْ)، وَلَيْسَ فِي قُلُوبِكُمْ شَيْءٌ مِنْ هَذِهِ الْخَيْرَاتِ وَمَا اللّٰهُ بِغٰافِلٍ عَمَّا تَعْمَلُونَ بَلْ عَالِمٌ بِهِ، يُجَازِيكُمْ عَنْهُ بِمَا هُوَ بِهِ عَادِلٌ عَلَيْكُمْ، وَلَيْسَ بِظَالِمٍ لَكُمْ، يُشَدِّدُ حِسَابَكُمْ، وَيُؤْلِمُ عِقَابَكُمْ.

وَهَذَا الَّذِي وَصَفَ اللَّهُ تَعَالَى بِهِ قُلُوبَهُمْ هَاهُنَا نَحْوُ مَا قَالَ فِي سُورَةِ النِّسَاءِ: أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذاً لاٰ يُؤْتُونَ النّٰاسَ نَقِيراً [5] وَمَا وَصَفَ بِهِ الْأَحْجَارَ هَاهُنَا نَحْوُ مَا وَصَفَ فِي قَوْلِهِ: لَوْ أَنْزَلْنٰا هٰذَا الْقُرْآنَ عَلىٰ جَبَلٍ لَرَأَيْتَهُ خٰاشِعاً مُتَصَدِّعاً مِنْ خَشْيَةِ اللّٰهِ [1] وَهَذَا التَّقْرِيعُ مِنَ اللَّهِ تَعَالَى لِلْيَهُودِ وَالنَّوَاصِبِ، وَالْيَهُودُ جَمَعُوا الْأَمْرَيْنِ وَاقْتَرَفُوا الْخَطِيئَتَيْنِ، فَعَظُمَ [2] عَلَى الْيَهُودِ مَا وَبَّخَهُمْ بِهِ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ).

فَقَالَ جَمَاعَةٌ مِنْ رُؤَسَائِهِمْ وَذَوِي اللَّسْنِ [اَلْأَلْسُنِ] وَالْبَيَانِ مِنْهُمْ: يَا مُحَمَّدُ، إِنَّكَ تَهْجُونَا وَتَدَّعِي عَلَى قُلُوبِنَا مَا اللَّهُ يَعْلَمُ مِنْهَا خِلاَفَهُ، إِنَّ فِيهَا [3] خَيْراً كَثِيراً، نَصُومُ وَنَتَصَدَّقُ وَنُوَاسِي الْفُقَرَاءَ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): إِنَّمَا الْخَيْرُ مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ تَعَالَى، وَعُمِلَ عَلَى مَا أَمَرَ اللَّهُ تَعَالَى، فَأَمَّا مَا أُرِيدَ بِهِ الرِّيَاءُ وَالسُّمْعَةُ وَمُعَانَدَةُ [4] رَسُولِ اللَّهِ، وَإِظْهَارُ الْغِنَى لَهُ، وَالتَّمَالُكُ وَالتَّشَرُّفُ عَلَيْهِ، فَلَيْسَ بِخَيْرٍ، بَلْ هُوَ الشَّرُّ الْخَالِصُ، وَوَبَالٌ عَلَى صَاحِبِهِ، يُعَذِّبُهُ اللَّهُ بِهِ أَشَدَّ الْعَذَابِ.

فَقَالُوا لَهُ: يَا مُحَمَّدُ، أَنْتَ تَقُولُ هَذَا، وَنَحْنُ نَقُولُ: بَلْ مَا نُنْفِقُهُ إِلاَّ لِإِبْطَالِ أَمْرِكَ، وَدَفْعِ رِسَالَتِكَ [5]، وَلِتَفْرِيقِ أَصْحَابِكَ عَنْكَ [6]، وَهُوَ الْجِهَادُ الْأَعْظَمُ، نَأْمُلُ بِهِ مِنَ اللَّهِ تَعَالَى الثَّوَابَ الْأَجَلَّ الْأَجْسَمَ، فَأَقَلُّ أَحْوَالِنَا أَنَّا تَسَاوَيْنَا فِي الدَّعَاوِي، فَأَيُّ فَضْلٍ لَكَ عَلَيْنَا؟

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): يَا إِخْوَةَ الْيَهُودِ، إِنَّ الدَّعَاوِيَ يَتَسَاوَى فِيهَا الْمُحِقُّونَ وَالْمُبْطِلُونَ، وَلَكِنْ حُجَجُ اللَّهِ وَدَلاَئِلُهُ تُفَرِّقُ بَيْنَهُمْ فَتَكْشِفُ عَنْ تَمْوِيهِ الْمُبْطِلِينَ، وَتُبَيِّنُ عَنْ حَقَائِقِ الْمُحِقِّينَ، وَرَسُولُ اللَّهِ مُحَمَّدٌ لاَ يَغْتَنِمُ جَهْلَكُمْ، وَلاَ يُكَلِّفُكُمُ التَّسْلِيمَ لَهُ بِغَيْرِ حُجَّةٍ، وَلَكِنْ يُقِيمُ عَلَيْكُمْ حُجَّةَ اللَّهِ تَعَالَى الَّتِي لاَ يُمْكِنُكُمْ دَفْعُهَا، وَلاَ تُطِيقُونَ الاِمْتِنَاعَ مِنْ مُوجِبِهَا، وَلَوْ ذَهَبَ مُحَمَّدٌ يُرِيكُمْ آيَةً مِنْ عِنْدِهِ لَشَكَكْتُمْ، وَقُلْتُمْ: إِنَّهُ مُتَكَلِّفٌ مَصْنُوعٌ مُحْتَالٌ فِيهِ، مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ، فَإِذَا اقْتَرَحْتُمْ أَنْتُمْ فَأَرَاكُمْ مَا تَقْتَرِحُونَ، لَمْ يَكُنْ لَكُمْ أَنْ تَقُولُوا: مَعْمُولٌ أَوْ مُتَوَاطَأٌ عَلَيْهِ أَوْ مُتَأَتٍّ بِحِيلَةٍ وَمُقَدِّمَاتٍ، فَمَا الَّذِي تَقْتَرِحُونَ؟ فَهَذَا رَبُّ الْعَالَمِينَ قَدْ وَعَدَنِي أَنْ يُظْهِرَ لَكُمْ مَا تَقْتَرِحُونَ لِيَقْطَعَ مَعَاذِيرَ الْكَافِرِينَ مِنْكُمْ، وَيَزِيدَ فِي بَصَائِرِ الْمُؤْمِنِينَ.

قَالُوا: قَدْ أَنْصَفْتَنَا -يَا مُحَمَّدُ- فَإِنْ وَفَيْتَ بِمَا وَعَدْتَ مِنْ نَفْسِكَ مِنَ الْإِنْصَافِ، وَإِلاَّ فَأَنْتَ أَوَّلُ رَاجِعٍ عَنْ دَعْوَاكَ لِلنُّبُوَّةِ، وَدَاخِلٌ فِي غُمَارِ [7] الْأُمَّةِ، وَمُسَلِّمٌ لِحُكْمِ التَّوْرَاةِ لِعَجْزِكَ عَمَّا نَقْتَرِحُهُ عَلَيْكَ، وَظُهُورِ الْبَاطِلِ فِي دَعْوَاكَ [8] فِيمَا تَرُومُهُ مِنْ جِهَتِكَ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): اَلصِّدْقُ يُنْبِئُ عَنْكُمْ لاَ الْوَعِيدُ [9]، اقْتَرِحُوا مَا تَقْتَرِحُونَ لِيَقْطَعَ مَعَاذِيرَكُمْ فِيمَا تَسْأَلُونَ.

فَقَالُوا لَهُ: يَا مُحَمَّدُ، زَعَمْتَ أَنَّهُ مَا فِي قُلُوبِنَا شَيْءٌ مِنْ مُوَاسَاةِ الْفُقَرَاءِ، وَمُعَاوَنَةِ الضُّعَفَاءِ، وَالنَّفَقَةِ فِي إِبْطَالِ الْبَاطِلِ، وَإِظْهَارِ الْحَقِّ، وَأَنَّ الْأَحْجَارَ أَلْيَنُ مِنْ قُلُوبِنَا، وَأَطْوَعُ لِلَّهِ مِنَّا، وَهَذِهِ الْجِبَالُ بِحَضْرَتِنَا، فَهَلُمَّ بِنَا إِلَى بَعْضِهَا، فَاسْتَشْهِدْهَا عَلَى تَصْدِيقِكَ وَتَكْذِيبِنَا، فَإِنْ نَطَقَ بِتَصْدِيقِكَ فَأَنْتَ الْمُحِقُّ، يَلْزَمُنَا اتِّبَاعُكَ، وَإِنْ نَطَقَ بِتَكْذِيبِكَ أَوْ صَمَتَ فَلَمْ يَرُدَّ جَوَابَكَ [1]، فَاعْلَمْ بِأَنَّكَ الْمُبْطِلُ فِي دَعْوَاكَ، الْمُعَانِدُ لِهَوَاكَ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): نَعَمْ، هَلُمُّوا بِنَا إِلَى أَيِّهَا شِئْتُمْ أَسْتَشْهِدْهُ لِيَشْهَدَ لِي عَلَيْكُمْ؛ فَخَرَجُوا إِلَى أَوْعَرِ جَبَلٍ رَأَوْهُ [2]، فَقَالُوا: يَا مُحَمَّدُ، هَذَا الْجَبَلُ فَاسْتَشْهِدْهُ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) لِلْجَبَلِ: إِنِّي أَسْأَلُكَ بِجَاهِ مُحَمَّدٍ وَآلِهِ الطَّيِّبِينَ الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ خَفَّفَ اللَّهُ الْعَرْشَ عَلَى كَوَاهِلِ ثَمَانِيَةٍ مِنَ الْمَلَائِكَةِ، بَعْدَ أَنْ لَمْ يَقْدِرُوا عَلَى تَحْرِيكِهِ وَهُمْ خَلْقٌ كَثِيرٌ، لاَ يَعْرِفُ عَدَدَهُمْ غَيْرُ اللَّهِ عَزَّ وَجَلَّ، وَبِحَقِّ مُحَمَّدٍ وَآلِهِ الطَّيِّبِينَ الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ تَابَ اللَّهُ عَلَى آدَمَ، وَغَفَرَ خَطِيئَتَهُ، وَأَعَادَهُ إِلَى مَرْتَبَتِهِ، وَبِحَقِّ مُحَمَّدٍ وَآلِهِ الطَّيِّبِينَ الَّذِينَ بِذِكْرِ أَسْمَائِهِمْ وَسُؤَالِ اللَّهِ بِهِمْ رَفَعَ إِدْرِيسَ فِي الْجَنَّةِ مَكَانًا عَلِيًّا، لَمَّا شَهِدْتَ لِمُحَمَّدٍ بِمَا أَوْدَعَكَ اللَّهُ بِتَصْدِيقِهِ عَلَى هَؤُلاَءِ الْيَهُودِ فِي ذِكْرِ قَسَاوَةِ قُلُوبِهِمْ وَتَكْذِيبِهِمْ، وَفِي [3] جَحْدِهِمْ لِقَوْلِ مُحَمَّدٍ رَسُولِ اللَّهِ.

فَتَحَرَّكَ الْجَبَلُ وَتَزَلْزَلَ، وَفَاضَ مِنْهُ الْمَاءُ، وَنَادَى: يَا مُحَمَّدُ، أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ رَبِّ الْعَالَمِينَ، وَسَيِّدُ الْخَلْقِ أَجْمَعِينَ، وَأَشْهَدُ أَنَّ قُلُوبَ هَؤُلاَءِ الْيَهُودِ كَمَا وَصَفْتَ: أَقْسَى مِنَ الْحِجَارَةِ، لاَ يَخْرُجُ مِنْهَا خَيْرٌ، كَمَا قَدْ يَخْرُجُ مِنَ الْحِجَارَةِ الْمَاءُ سَيْلًا [4] أَوْ تَفَجُّرًا [5]، وَأَشْهَدُ أَنَّ هَؤُلاَءِ كَاذِبُونَ عَلَيْكَ فِيمَا بِهِ يَقْذِفُونَكَ [6] مِنَ الْفِرْيَةِ عَلَى رَبِّ الْعَالَمِينَ.

ثُمَّ قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): وَأَسْأَلُكَ- أَيُّهَا الْجَبَلُ- أَمَرَكَ اللَّهُ بِطَاعَتِي فِيمَا أَلْتَمِسُهُ مِنْكَ بِجَاهِ مُحَمَّدٍ وَآلِهِ الطَّيِّبِينَ الَّذِينَ بِهِمْ نَجَّى اللَّهُ نُوحًا مِنَ الْكَرْبِ الْعَظِيمِ، وَبَرَّدَ النَّارَ عَلَى إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ) وَجَعَلَهَا عَلَيْهِ بَرْدًا وَسَلاَمًا، وَمَكَّنَهُ فِي جَوْفِ النَّارِ عَلَى سَرِيرٍ وَفِرَاشٍ وَثِيرٍ، لَمْ يَرَ ذَلِكَ [7] الطَّاغِيَةُ مِثْلَهُ لِأَحَدٍ مِنْ مُلُوكِ الْأَرْضِ أَجْمَعِينَ، وَأَنْبَتَ حَوَالَيْهِ مِنَ الْأَشْجَارِ الْخَضِرَةِ النَّضِرَةِ النَّزِهَةِ، وَغَمَرَ [1] مَا حَوْلَهُ مِنْ أَنْوَاعِ الْمَنْثُورِ [2]، بِمَا لاَ يُوجَدُ إِلاَّ فِي فُصُولٍ أَرْبَعَةٍ مِنْ جَمِيعِ السَّنَةِ؟

قَالَ الْجَبَلُ: بَلَى، أَشْهَدُ لَكَ -يَا مُحَمَّدُ- بِذَلِكَ، وَأَشْهَدُ أَنَّكَ لَوِ اقْتَرَحْتَ عَلَى رَبِّكَ أَنْ يَجْعَلَ رِجَالَ الدُّنْيَا قُرُودًا وَخَنَازِيرَ لَفَعَلَ، أَوْ يَجْعَلَهُمْ مَلَائِكَةً لَفَعَلَ، وَأَنْ يَقْلِبَ النِّيرَانَ جَلِيدًا، وَالْجَلِيدَ نِيرَانًا [3] لَفَعَلَ، أَوْ يَهْبِطَ السَّمَاءَ إِلَى الْأَرْضِ، أَوْ يَرْفَعَ الْأَرْضَ إِلَى السَّمَاءِ لَفَعَلَ، أَوْ يُصَيِّرَ [4] أَطْرَافَ الْمَشَارِقِ وَالْمَغَارِبِ وَالْوِهَادَ كُلَّهَا صُرَّةً كَصُرَّةِ الْكِيسِ لَفَعَلَ، وَأَنَّهُ قَدْ جَعَلَ الْأَرْضَ وَالسَّمَاءَ طَوْعَكَ، وَالْجِبَالَ وَالْبِحَارَ تَنْصَرِفُ بِأَمْرِكَ، وَسَائِرَ مَا خَلَقَ اللَّهُ مِنَ الرِّيَاحِ وَالصَّوَاعِقِ، وَجَوَارِحِ الْإِنْسَانِ وَأَعْضَاءِ الْحَيَوَانِ لَكَ مُطِيعَةً، وَمَا أَمَرْتَهَا بِهِ مِنْ شَيْءٍ ائْتَمَرَتْ.

فَقَالَ الْيَهُودُ: يَا مُحَمَّدُ: عَلَيْنَا [5] تُلَبِّسُ وَتُشَبِّهُ؟ قَدْ أَجْلَسْتَ مَرَدَةً مِنْ أَصْحَابِكَ خَلْفَ صُخُورٍ عَلَى هَذَا الْجَبَلِ، فَهُمْ يَنْطِقُونَ بِهَذَا الْكَلَامِ، وَنَحْنُ لاَ نَدْرِي أَنَسْمَعُ مِنَ الرَّجُلِ أَمْ مِنَ الْجَبَلِ؟ لاَ يَغْتَرُّ بِمِثْلِ هَذَا إِلاَّ ضُعَفَاؤُكَ الَّذِينَ تَبَحْبَحُ [6] فِي عُقُولِهِمْ، فَإِنْ كُنْتَ صَادِقًا فَتَنَحَّ عَنْ مَوْضِعِكَ هَذَا إِلَى ذَلِكَ الْقَرَارِ، وَمُرْ هَذَا الْجَبَلَ أَنْ يَنْقَلِعَ [7] مِنْ أَصْلِهِ، فَيَسِيرَ إِلَيْكَ إِلَى هُنَاكَ، فَإِذَا حَضَرَكَ -وَنَحْنُ نُشَاهِدُهُ- فَمُرْهُ أَنْ يَنْقَطِعَ نِصْفَيْنِ مِنِ ارْتِفَاعِ سَمْكِهِ، ثُمَّ تَرْتَفِعَ السُّفْلَى مِنْ قِطْعَتَيْهِ فَوْقَ الْعُلْيَا، وَتَنْخَفِضَ الْعُلْيَا تَحْتَ السُّفْلَى، فَإِذَا أَصْلُ الْجَبَلِ قُلَّتُهُ [8]، وَقُلَّتُهُ أَصْلُهُ، لِنَعْلَمَ أَنَّهُ مِنَ اللَّهِ، لاَ يَتَّفِقُ بِمُوَاطَأَةٍ وَلاَ بِمُعَاوَنَةِ مُمَوِّهِينَ مُتَمَرِّدِينَ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) -وَأَشَارَ إِلَى حَجَرٍ فِيهِ قَدْرُ خَمْسَةِ أَرْطَالٍ-: يَا أَيُّهَا الْحَجَرُ، تَدَحْرَجْ؛ فَتَدَحْرَجَ.

ثُمَّ قَالَ لِمُخَاطَبِهِ: خُذْهُ وَقَرِّبْهُ مِنْ أُذُنِكَ، فَسَيُعِيدُ عَلَيْكَ مَا سَمِعْتَهُ، فَإِنَّهُ جُزْءٌ مِنْ ذَلِكَ الْجَبَلِ؛ فَأَخَذَهُ الرَّجُلُ، فَأَدْنَاهُ إِلَى أُذُنِهِ، فَنَطَقَ [9] الْحَجَرُ بِمِثْلِ مَا نَطَقَ بِهِ الْجَبَلُ أَوَّلًا مِنْ تَصْدِيقِ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فِيمَا ذَكَرَ عَنْ قُلُوبِ الْيَهُودِ، وَفِيمَا أَخْبَرَ بِهِ مِنْ أَنَّ نِفَاقَهُمْ فِي دَفْعِ أَمْرِ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) بَاطِلٌ، وَوَبَالٌ عَلَيْهِمْ.

فَقَالَ لَهُ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): أَسَمِعْتَ هَذَا؟ أَخَلْفَ هَذَا الْحَجَرِ أَحَدٌ يُكَلِّمُكَ، وَيُوهِمُكَ أَنَّهُ يُكَلِّمُكَ، قَالَ: لاَ، فَآتِنِي بِمَا اقْتَرَحْتُ فِي الْجَبَلِ.

فَتَبَاعَدَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) إِلَى فَضَاءٍ وَاسِعٍ، ثُمَّ نَادَى الْجَبَلَ: يَا أَيُّهَا الْجَبَلُ، بِحَقِّ مُحَمَّدٍ وَآلِهِ الطَّيِّبِينَ، الَّذِينَ بِجَاهِهِمْ وَمَسْأَلَةِ عِبَادِ اللَّهِ بِهِمْ أَرْسَلَ اللَّهُ عَلَى قَوْمِ عَادٍ رِيحًا صَرْصَرًا عَاتِيَةً، تَنْزِعُ النَّاسُ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٌ، وَأَمَرَ جَبْرَئِيلَ أَنْ يَصِيحَ صَيْحَةً هَائِلَةً فِي قَوْمِ صَالِحٍ حَتَّى صَارُوا كَهَشِيمِ الْمُحْتَظَرِ [1]، لَمَّا انْقَلَعْتَ مِنْ مَكَانِكَ بِإِذْنِ اللَّهِ، وَجِئْتَ إِلَى حَضْرَتِي هَذِهِ؛ وَوَضَعَ يَدَهُ عَلَى الْأَرْضِ بَيْنَ يَدَيْهِ، فَتَزَلْزَلَ الْجَبَلُ، وَسَارَ كَالْقَارِحِ [2] الْهَمْلَاجِ [3] حَتَّى صَارَ بَيْنَ يَدَيْهِ، وَدَنَا مِنْ إِصْبَعِهِ أَصْلِهِ فَلَزِقَ بِهَا، وَوَقَفَ وَنَادَاهَا: أَنَا لَكَ سَامِعٌ طَائِعٌ -يَا رَسُولَ رَبِّ الْعَالَمِينَ- وَإِنْ رَغِمَتْ أُنُوفُ هَؤُلاَءِ الْمُعَانِدِينَ، مُرْنِي بِأَمْرِكَ.

فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): إِنَّ هَؤُلاَءِ الْمُعَانِدِينَ اقْتَرَحُوا عَلَيَّ أَنْ آمُرَكَ أَنْ تَنْقَلِعَ مِنْ أَصْلِكَ، فَتَصِيرَ نِصْفَيْنِ، ثُمَّ يَنْحَطَّ أَعْلاَكَ، وَيَرْتَفِعَ أَسْفَلُكَ، فَتَصِيرَ ذِرْوَتُكَ أَصْلَكَ، وَأَصْلُكَ ذِرْوَتَكَ.

فَقَالَ الْجَبَلُ: أَتَأْمُرُنِي بِذَلِكَ، يَا رَسُولَ اللَّهِ؟ قَالَ: بَلَى؛ فَانْقَطَعَ الْجَبَلُ نِصْفَيْنِ، وَانْحَطَّ أَعْلاَهُ إِلَى الْأَرْضِ، وَارْتَفَعَ أَصْلُهُ [4] فَوْقَ أَعْلاَهُ، فَصَارَ فَرْعُهُ أَصْلَهُ، وَأَصْلُهُ فَرْعَهُ.

ثُمَّ نَادَى الْجَبَلُ: مَعَاشِرَ الْيَهُودِ، هَذَا الَّذِي تَرَوْنَ دُونَ مُعْجِزَاتِ مُوسَى(عَلَيْهِ السَّلاَمُ) الَّذِي تَزْعُمُونَ أَنَّكُمْ بِهِ مُؤْمِنُونَ. فَنَظَرَ الْيَهُودُ بَعْضُهُمْ إِلَى بَعْضٍ، فَقَالَ بَعْضُهُمْ: مَا عَنْ [5] هَذَا مَحِيصٌ؛ وَقَالَ آخَرُونَ مِنْهُمْ: هَذَا رَجُلٌ مَبْخُوتٌ يُؤْتَى [6] لَهُ، وَالْمَبْخُوتُ تَتَأَتَّى [7] لَهُ الْعَجَائِبُ، فَلاَ يَغُرَّنَّكُمْ مَا تُشَاهِدُونَ.

فَنَادَاهُمْ الْجَبَلُ: يَا أَعْدَاءَ اللَّهِ، قَدْ أَبْطَلْتُمْ بِمَا تَقُولُونَ نُبُوَّةَ مُوسَى، هَلاَّ قُلْتُمْ لِمُوسَى: إِنَّ قَلْبَ الْعَصَا ثُعْبَانًا، وَانْفِلاَقَ الْبَحْرِ طُرُقًا، وَوُقُوفَ الْجَبَلِ كَالظُّلَّةِ فَوْقَكُمْ؛ إِنَّكَ يُؤْتَى لَكَ، يَأْتِيكَ جَدُّكَ [8] بِالْعَجَائِبِ، فَلاَ يَغُرُّنَا مَا نُشَاهِدُهُ [9]؛ فَأَلْقَمَتْهُمُ الْجِبَالُ -بِمَقَالَتِهَا- اَلصُّخُورَ، وَلَزِمَتْهُمْ حُجَّةُ رَبِّ الْعَالَمِينَ».

99-/513 _1- Imām al-‘Askarī (peace be upon him) said: “Allah, the Exalted, said: Then your hearts hardened—turned tough [5], dried up, and became arid of goodness and mercy—O company of the Jews, after that, after I manifested the dazzling signs in the time of Moses (peace be upon him), and the miraculous signs you witnessed from Muḥammad (may Allah bless him and his family).

They are like dry stones that seep no moisture and from which nothing beneficial shakes loose; that is, you return no right to Allah [1], give nothing in charity from your wealth nor from its lesser parts [2]; you show no generosity by any recognized good; you do not host the guest [3], nor relieve the distressed; you do not live or deal with others by any measure of humanity.

Or even harder. The intent is: in the hardness of stones—or harder—He left it indeterminate to the hearers without explicitly specifying, like one who says: ‘I ate bread or meat,’ not meaning he does not know what he ate, but to leave it vague to the hearer, though he himself knows he ate.

Nor does it mean ‘rather, harder,’ for that would be a mistaken correction; and He, Mighty and Majestic, is exalted above erring in a report and then correcting Himself, since He knows what was, what will be, and what would not be—were it to be—how it would be. Only a deficient creature corrects his own mistake.

Nor does it mean: ‘they are like stones, or harder,’ i.e., ‘and harder,’ because that would contradict the first statement. He said: they are like stones in severity—neither harder nor softer. If He then said ‘or harder,’ that would retract the earlier statement that they are not harder.

It is like saying: ‘No good comes from your hearts, neither little nor much.’ The Exalted left it ambiguous first by saying ‘or harder,’ then clarified in the second by stating their hearts are harder than stones—not by saying ‘or harder,’ but by His saying: ‘And surely among the stones are those from which rivers burst forth,’ meaning: their hardness is such that no good comes from them, O Jews; while among stones there are those from which rivers burst and thus bring good and relief to the children of Adam. And among the stones are those that split and water flows from them—dripping water—so they are better than your hearts, short of those from which rivers burst; yet from their hearts no good gushes, nor do they split [4] such that a little good emerges therefrom, even if not abundant.

Then Allah, Mighty and Majestic, said: ‘And surely among them’—meaning among the stones—‘are those that fall down for fear of Allah’ when adjured by the Name of Allah and the names of His friends—Muḥammad, ‘Alī, Fāṭimah, al-Ḥasan, al-Ḥusayn, and the pure ones from their household (peace be upon them). Yet in your hearts there is nothing of these virtues. And Allah is not heedless of what you do; rather He knows it and will recompense you with what is just upon you—He is not unjust to you—He will make your reckoning severe and your punishment painful.

What Allah, Exalted, described of their hearts here is like what He said in Sūrat al-Nisā’: ‘Or have they a share in the kingdom? Then in that case they would not give to the people even the speck on a date-stone’ [5]. And what He described of stones here is like what He said: ‘Had We sent down this Qur’an upon a mountain, you would certainly have seen it humbled and rent asunder for fear of Allah’ [1]. This reproach from Allah, Exalted, is for the Jews and the Nāṣibīs, and the Jews combined the two and committed the two offences; so it was weighty [2] upon the Jews what the Messenger of Allah (may Allah bless him and his family) rebuked them with.

A group of their leaders and eloquent spokesmen said: O Muḥammad, you satirize us and claim about our hearts what Allah knows is otherwise; there is much good in them—we fast, give charity, and support the poor.

The Messenger of Allah (may Allah bless him and his family) said: True good is only that which is intended for the Face of Allah, Exalted, and is done according to what Allah has commanded. As for that intended for showing off and seeking fame, for opposing [4] the Messenger of Allah, for displaying wealth to him, and for asserting dominance and superiority over him—this is not good, but pure evil, and a burden upon its doer; Allah will punish him for it with the severest punishment.

They said to him: O Muḥammad, you say this, while we say: rather, what we spend is only to nullify your cause, to repel your message [5], and to scatter your companions from you [6]; and this is the greatest jihad by which we hope from Allah, Exalted, the grandest, weightiest reward. At the very least, our claims are equal—so what superiority have you over us?

The Messenger of Allah (may Allah bless him and his family) said: O brothers of the Jews, in claims the truthful and the false are equal; but the proofs and evidences of Allah distinguish between them—exposing the pretenses of the false and clarifying the realities of the truthful. And the Messenger of Allah, Muḥammad, does not exploit your ignorance, nor does he demand your submission to him without proof; rather, he establishes against you the proof of Allah, Exalted—one you cannot repel nor can you refrain from its entailment. If Muḥammad were to show you a sign from himself, you would doubt and say: it is contrived, fabricated, a trick, manufactured or colluded upon. But if you propose it and he shows you what you propose, then you would have no grounds to say: it is manufactured, colluded upon, or achieved by ruse and preliminaries. So what do you propose? The Lord of the worlds has promised me to manifest to you what you propose, to cut off the excuses of the disbelievers among you and to increase the insights of the believers.

They said: You have been fair with us, O Muḥammad—if you fulfill from yourself what you promised of fairness; otherwise, you are the first to withdraw from your claim to prophethood, joining the common mass [7] of the community, submitting to the judgment of the Torah due to your inability regarding what we propose to you, and the emergence of falsehood in your claim [8] about what you seek on your own.

The Messenger of Allah (may Allah bless him and his family) said: Truth tells on you, not threats [9]. Propose what you propose, that your excuses may be cut off in what you ask.

They said to him: O Muḥammad, you alleged that there is nothing in our hearts of supporting the poor, aiding the weak, spending to nullify falsehood and manifest truth; and that stones are softer than our hearts and more obedient to Allah than we are. Here are mountains by us—come with us to one of them and call it to witness to your truthfulness and our falsehood. If it speaks affirming you, then you are in the right and it is incumbent upon us to follow you; and if it speaks denying you or remains silent and does not return your answer [1], then know that you are false in your claim, opposing out of your own desire.

The Messenger of Allah (may Allah bless him and his family) said: Yes, come with me to whichever you wish—I will call it to witness and it will testify for me against you. They went out to the roughest mountain they saw [2] and said: O Muḥammad, this mountain—call it to witness.

The Messenger of Allah (may Allah bless him and his family) said to the mountain: I ask you by the rank of Muḥammad and his pure family—those by remembrance of whose names Allah lightened the Throne upon the shoulders of eight angels after they had been unable to move it, though they are a multitude whose number none knows but Allah, Mighty and Majestic; and by the right of Muḥammad and his pure family—those by remembrance of whose names Allah accepted Adam’s repentance, forgave his sin, and restored him to his rank; and by the right of Muḥammad and his pure family—those by remembrance of whose names and by beseeching Allah through them He raised Idrīs in Paradise to a high place—bear witness for Muḥammad to what Allah has placed in you of affirming him against these Jews, regarding mention of the hardness of their hearts and their denial of the statement of Muḥammad, the Messenger of Allah.

The mountain moved and trembled, water poured from it, and it called out: O Muḥammad, I bear witness that you are the Messenger of Allah, Lord of the worlds, and the master of all creation; and I bear witness that the hearts of these Jews are as you described—harder than stone; no good issues from them, even as water may issue from stones in torrents [4] or by gushing forth [5]. And I bear witness that these people are lying against you in the accusations [6] with which they revile you, a slander against the Lord of the worlds.

Then the Messenger of Allah (may Allah bless him and his family) said: And I ask you, O mountain—has Allah commanded you to obey me in what I seek from you—by the rank of Muḥammad and his pure family, by whom Allah delivered Nūḥ from the great distress, cooled the fire for Ibrāhīm (peace be upon him) and made it coolness and peace upon him, and settled him in the midst of the fire upon a couch and a soft bed, such that the tyrant did not see the like of it for any king of the earth; and He caused green, fresh, delightful trees to grow around him, and He covered [1] what was around him with kinds of scattered blossoms [2], of the sort not found except in the four seasons of the whole year?

The mountain said: Indeed, I bear witness for you to that, O Muḥammad. And I bear witness that were you to ask your Lord to make the men of the world apes and swine, He would do so; or to make them angels, He would do so; or to turn fires into ice and ice into fires [3], He would do so; or to bring down the sky to the earth, or raise the earth to the sky, He would do so; or to make the ends of the Easts and Wests and all the valleys into one bundle like a tied purse [4], He would do so. He has made the earth and the heaven subject to you; mountains and seas turn by your command; and everything else Allah created—winds and thunderbolts, the limbs of man and the members of animals—are obedient to you: whatever you command them, they obey.

The Jews said: O Muḥammad, do you impose upon us [5] and confuse matters? You have seated some rebellious men of your companions behind rocks on this mountain, and they are speaking these words; we do not know whether we hear from a man or from the mountain! None is deceived by this but your weak ones, whose minds you have seated comfortably [6]. If you are truthful, then move from your place to that level ground and command this mountain to be uprooted [7] from its base and come to you there; then when it is present—while we are observing it—command it to split into two halves across its height, then let the lower half rise over the upper and the upper descend beneath the lower, so that its base becomes its summit and its summit its base, so we may know this is from Allah and not the outcome of collusion or the help of tricksters.

The Messenger of Allah (may Allah bless him and his family) pointed to a stone of about five arṭāl in weight and said: O stone, roll! And it rolled.

He then said to the one he addressed: Take it and bring it close to your ear; it will repeat to you what you heard, for it is part of that mountain. The man took it and held it to his ear, and the stone spoke [9] with what the mountain had first spoken—affirming the Messenger of Allah (may Allah bless him and his family) in what he stated about the hearts of the Jews and informing that their hypocrisy in resisting the cause of Muḥammad (may Allah bless him and his family) is false and a burden upon them.

The Messenger of Allah (may Allah bless him and his family) said to him: Did you hear this? Is there anyone behind this stone speaking to you, making it seem to you that he is speaking? He said: No. So bring about what I proposed regarding the mountain.

The Messenger of Allah (may Allah bless him and his family) withdrew to a wide open space, then called the mountain: O mountain, by the right of Muḥammad and his pure family—by whose rank and by the servants of Allah beseeching Him through them, Allah sent upon the people of ‘Ād a roaring, violent wind that tore people away as if they were hollow trunks of palm, and He commanded Jibrīl to cry a terrifying cry against the people of Ṣāliḥ until they became like the dry sticks of a fenced fold [1]—be uprooted from your place, by Allah’s permission, and come to this presence of mine. He placed his hand on the ground before him, and the mountain quaked and moved like a young she-camel [2] with a smooth, swift gait [3] until it stood before him and the base of the mountain drew near to his finger and adhered to it. It stopped and called: I hear and obey you, O Messenger of the Lord of the worlds, though the noses of these obstinate ones be rubbed in the dust. Command me with your command.

The Messenger of Allah (may Allah bless him and his family) said: These obstinate ones have proposed that I command you to be uprooted from your base and become two halves, then that your top descend and your bottom rise so that your summit becomes your base and your base your summit.

The mountain said: Do you command me with that, O Messenger of Allah? He said: Yes. So the mountain split into two halves; its top descended to the ground, and its base rose [4] above its top, so that its branch became its root and its root its branch.

Then the mountain called: O company of Jews, what you now see is beneath the miracles of Moses (peace be upon him) in whom you claim to believe. The Jews looked at one another. Some said: There is no escape [5] from this. Others said: This is a man of uncanny fortune to whom wonders are granted [6]; to the uncanny, marvels become attainable [7]. Let not what you witness deceive you.

The mountain called out to them: O enemies of Allah, by what you say you nullify the prophethood of Moses. Why did you not say to Moses regarding the staff becoming a serpent, the sea splitting into paths, and the mountain overshadowing you like a canopy: “You are being favored; your luck [8] brings you wonders—let not what we see deceive us [9]”? Thus the mountains, by their speech, filled their mouths with stones, and the proof of the Lord of the worlds clung to them.”

_1) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):141/283.

_al-tafsīr al-mansūb ilā al-Imām al-‘Askarī (‘alayhi al-salām): 141/283.

[5] عسا الشّيء: يبس و اشتدّ و صلب. «الصحاح-عسا-6:2425». و في «ط»: غشت.

_‘asā al-shay’: yabis wa ishtadda wa ṣulb. “al-Ṣiḥāḥ - ‘asā - 6:2425”. wa fī “Ṭ”: ghashat.

[1] في المصدر: تؤدون.

_fī al-maṣdar: tu’addūn.

[2] حواشي الأموال: صغار الإبل، كابن المخاض و ابن اللبون. و في المصدر: مواشيها.

_ḥawāshī al-amwāl: ṣighār al-ibil, ka-ibn al-mikhāḍ wa ibn al-labūn. wa fī al-maṣdar: mawāshīhā.

[3] قريت الضيف: أحسنت إليه.

_qarayta al-ḍayf: aḥsanta ilayh.

[4] في «س»: تنشق.

_fī “S”: tanshaqq.

[5] النساء 4:53.

_al-Nisā’ 4:53.

[1] الحشر 59:21.

_al-Ḥashr 59:21.

[2] في المصدر: فغلّظ.

_fī al-maṣdar: fa-ghallaẓ.

[3] في «ط» نسخة بدل: فينا.

_fī “Ṭ” nuskha badal: fīnā.

[4] في المصدر: أو معاندة.

_fī al-maṣdar: aw mu‘ānada.

[5] في «ط» نسخة بدل: و رفع رئاستك.

_fī “Ṭ” nuskha badal: wa raf‘ ri’āsatik.

[6] في «ط» نسخة بدل: منك.

_fī “Ṭ” nuskha badal: minka.

[7] دخلت في غمار الناس-يضمّ و يفتح-أي في زحمتهم و كثرتهم.

_dakhaltu fī ghamār al-nās—yuḍammu wa yuftaḥ—ay fī zaḥmatihim wa kathratihim.

[8] في «س»: و ظهور باطل دعواك.

_fī “S”: wa ẓuhūr bāṭil da‘wāk.

[9] مثل لفظه: (الصدق ينبئ عنك لا الوعيد).

_mithlu lafẓihi: (al-ṣidqu yunbi’u ‘anka lā al-wa‘īd).

[1] في «س»: جوابا.

_fī “S”: jawāban.

[2] في «س»، «ط»: رآه.

_fī “S”, “Ṭ”: ra’āh.

[3] (في) ليس في المصدر.

_(fī) laysa fī al-maṣdar.

[4] في «ط» نسخة بدل: سبيلا.

_fī “Ṭ” nuskha badal: sabīlan.

[5] في المصدر: أو تفجيرا.

_fī al-maṣdar: aw tafjīran.

[6] في المصدر: يقرفونك. يقال: هو يقرف بكذا: يرمى به و يتّهم.

_fī al-maṣdar: yaqrifūnaka. yuqālu: huwa yuqrafu bi-kadhā: yurma bihi wa yuttaham.

[7] في «س»: تلك.

_fī “S”: tilka.

[1] في «س»: و عمّ.

_fī “S”: wa ‘amma.

[2] في «ط» نسخة بدل: الميثور.

_fī “Ṭ” nuskha badal: al-maythūr.

[3] في «س»: النار.

_fī “S”: al-nār.

[4] في «س»: تصير.

_fī “S”: taṣīr.

[5] في المصدر: أعلينا.

_fī al-maṣdar: a‘alaynā.

[6] تبحبحت في الدار: إذا توسطتها و تمكّنت منها، و التّبحبح: التمكن في الحلول و المقام.

_tabaḥbaḥta fī al-dār: idhā tawassaṭtahā wa tamakkannta minhā, wa al-tabaḥbuḥ: al-tamakkun fī al-ḥulūl wa al-maqām.

[7] في «س»: ينقطع.

_fī “S”: yanqaṭi‘.

[8] القلّة: أعلى الجبل.

_al-qullah: a‘lā al-jabal.

[9] في المصدر زيادة: به.

_fī al-maṣdar ziyāda: bihi.

[1] الهشيم: اليابس من النبت، و المحتظر: هو الذي يعمل للحظيرة.

_al-hashīm: al-yābis min al-nabat, wa al-muḥtaẓar: huwa alladhī ya‘mal li-l-ḥaẓīra.

[2] القارح: الناقة أوّل ما تحمل.

_al-qāriḥ: al-nāqah awwal mā taḥmil.

[3] الهملاج: الحسن السير في سرعة و بخترة.

_al-hamlaaj: al-ḥasan al-sayr fī sur‘a wa bakhtara.

[4] في المصدر: أسفله.

_fī al-maṣdar: asfaluhu.

[5] في «س»: من.

_fī “S”: min.

[6] في «س»: به مؤتى.

_fī “S”: bihi mu’tā.

[7] تأتّى له الأمر: تسهّل و تهيّأ.

_ta’attā lahu al-amr: tasahhala wa tahi’ā.

[8] الجدّ: الحظّ.

_al-jadd: al-ḥaẓẓ.

[9] في المصدر زيادة: منك.

_fī al-maṣdar ziyāda: minka.

Quranic verse references and translations mentioned within the above:

- النساء 4:53 — أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذاً لا يُؤْتُونَ النَّاسَ نَقِيرًا

- Al-Nisā’ 4:53 — Or have they a share in the kingdom? But then they would not give to people even the speck in the date-stone. (M. H. Shakir)

- الحشر 59:21 — لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللّٰهِ

- Al-Ḥashr 59:21 — Had We sent down this Quran on a mountain you would certainly have seen it falling down, splitting asunder because of the fear of Allah. (M. H. Shakir)

Quranic verse:

أَفَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلاَمَ اللّٰهِ ثُمَّ يُحَرِّفُونَهُ مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ [البقرة 2:75]

Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah, then altered it after they had understood it, and they know (this). (M. H. Shakir)