Alhassanain(p) Network for Heritage and Islamic Thought

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كِتَابُ فَضْلِ الْقُرْآنِ‌

THE BOOK OF MERITS OF THE QURAN

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

Chapter 1 – A Chapter

This is added by the translator [www. alhassanain. org/english]

1. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْعَبَّاسِ، عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمنِ، عَنْ سُفْيَانَ الْحَرِيرِيِّ، عَنْ أَبِيهِ، عَنْ سَعْدٍ الْخَفَّافِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « يَا سَعْدُ، تَعَلَّمُوا الْقُرْآنَ ؛ فَإِنَّ الْقُرْآنَ يَأْتِي يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ نَظَرَ إِلَيْهَا الْخَلْقُ، وَالنَّاسُ صُفُوفٌ عِشْرُونَ وَمِائَةُ أَلْفِ صَفٍّ، ثَمَانُونَ أَلْفَ صَفٍّ أُمَّةُ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ، وَأَرْبَعُونَ أَلْفَ صَفٍّ مِنْ سَائِرِ الْأُمَمِ، فَيَأْتِي عَلى صَفِّ الْمُسْلِمِينَ فِي صُورَةِ رَجُلٍ، فَيُسَلِّمُ، فَيَنْظُرُونَ إِلَيْهِ، ثُمَّ يَقُولُونَ: لَاإِلهَ إِلاَّ اللهُ الْحَلِيمُ الْكَرِيمُ، إِنَّ هذَا الرَّجُلَ مِنَ الْمُسْلِمِينَ نَعْرِفُهُ بِنَعْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ كَانَ أَشَدَّ اجْتِهَاداً مِنَّا فِي الْقُرْآنِ ؛ فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَالْجَمَالِ وَالنُّورِ مَا لَمْ نُعْطَهُ. ثُمَّ يُجَاوِزُ حَتّى يَأْتِيَ عَلى صَفِّ الشُّهَدَاءِ، فَيَنْظُرُ إِلَيْهِ الشُّهَدَاءُ، ثُمَّ يَقُولُونَ: لَاإِلهَ إِلاَّ اللهُ الرَّبُّ الرَّحِيمُ، إِنَّ هذَا الرَّجُلَ مِنَ الشُّهَدَاءِ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ مِنْ شُهَدَاءِ الْبَحْرِ ؛ فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَالْفَضْلِ مَا لَمْ نُعْطَهُ ». قَالَ: « فَيَتَجَاوَزُ حَتّى يَأْتِيَ عَلى صَفِّ شُهَدَاءِ الْبَحْرِ فِي صُورَةِ شَهِيدٍ، فَيَنْظُرُ إِلَيْهِ شُهَدَاءُ الْبَحْرِ، فَيَكْثُرُ تَعَجُّبُهُمْ، وَيَقُولُونَ: إِنَّ هذَا مِنْ شُهَدَاءِ الْبَحْرِ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّ الْجَزِيرَةَ الَّتِي أُصِيبَ فِيهَا كَانَتْ أَعْظَمَ هَوْلاً مِنَ الْجَزِيرَةِ الَّتِي أُصِبْنَا فِيهَا ؛ فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَالْجَمَالِ وَالنُّورِ مَا لَمْ نُعْطَهُ. ثُمَّ يُجَاوِزُ حَتّى يَأْتِيَ صَفَّ النَّبِيِّينَ وَالْمُرْسَلِينَ فِي صُورَةِ نَبِيٍّ مُرْسَلٍ، فَيَنْظُرُ النَّبِيُّونَ وَالْمُرْسَلُونَ إِلَيْهِ، فَيَشْتَدُّ لِذلِكَ تَعَجُّبُهُمْ، وَيَقُولُونَ: لَاإِلهَ إِلاَّ اللهُ الْحَلِيمُ الْكَرِيمُ، إِنَّ هذَا النَّبِيَّ مُرْسَلٌ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ أُعْطِيَ فَضْلاً كَثِيراً ». قَالَ: « فَيَجْتَمِعُونَ فَيَأْتُونَ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَيَسْأَلُونَهُ، وَيَقُولُونَ: يَا مُحَمَّدُ، مَنْ‌ هذَا؟ فَيَقُولُ لَهُمْ: أَوَمَا تَعْرِفُونَهُ؟ فَيَقُولُونَ: مَا نَعْرِفُهُ، هذَا مِمَّنْ لَمْ يَغْضَبِ اللهُ عَلَيْهِ، فَيَقُولُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : هذَا حُجَّةُ اللهِ عَلى خَلْقِهِ، فَيُسَلِّمُ. ثُمَّ يُجَاوِزُ حَتّى يَأْتِيَ عَلى صَفِّ الْمَلَائِكَةِ فِي صُورَةِ مَلَكٍ مُقَرَّبٍ، فَتَنْظُرُ إِلَيْهِ الْمَلَائِكَةُ، فَيَشْتَدُّ تَعَجُّبُهُمْ، وَيَكْبُرُ ذلِكَ عَلَيْهِمْ ؛ لِمَا رَأَوْا مِنْ فَضْلِهِ، وَيَقُولُونَ: تَعَالى رَبُّنَا وَتَقَدَّسَ، إِنَّ هذَا الْعَبْدَ مِنَ الْمَلَائِكَةِ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ كَانَ أَقْرَبَ الْمَلَائِكَةِ إِلَى اللهِ ـ عَزَّ وَجَلَّ ـ مَقَاماً ؛ فَمِنْ هُنَاكَ أُلْبِسَ مِنَ النُّورِ وَالْجَمَالِ مَا لَمْ نُلْبَسْ. ثُمَّ يُجَاوِزُ حَتّى يَنْتَهِيَ إِلى رَبِّ الْعِزَّةِ ـ تَبَارَكَ وَتَعَالى ـ فَيَخِرُّ تَحْتَ الْعَرْشِ، فَيُنَادِيهِ تَبَارَكَ وَتَعَالى: يَا حُجَّتِي فِي الْأَرْضِ وَكَلَامِيَ الصَّادِقَ النَّاطِقَ، ارْفَعْ رَأْسَكَ، وَسَلْ تُعْطَ، وَاشْفَعْ تُشَفَّعْ، فَيَرْفَعُ رَأْسَهُ، فَيَقُولُ اللهُ تَبَارَكَ وَتَعَالى: كَيْفَ رَأَيْتَ عِبَادِي؟ فَيَقُولُ: يَا رَبِّ، مِنْهُمْ مَنْ صَانَنِي وَحَافَظَ عَلَيَّ وَلَمْ يُضَيِّعْ شَيْئاً، وَمِنْهُمْ مَنْ ضَيَّعَنِي وَاسْتَخَفَّ بِحَقِّي وَكَذَّبَ بِي، وَأَنَا حُجَّتُكَ عَلى جَمِيعِ خَلْقِكَ، فَيَقُولُ‌ اللهُ تَبَارَكَ وَتَعَالى: وَعِزَّتِي وَجَلَالِي وَارْتِفَاعِ مَكَانِي، لَأُثِيبَنَّ عَلَيْكَ الْيَوْمَ أَحْسَنَ الثَّوَابِ، وَلَأُعَاقِبَنَّ عَلَيْكَ الْيَوْمَ أَلِيمَ الْعِقَابِ ». قَالَ: « فَيَرْجِعُ الْقُرْآنُ رَأْسَهُ فِي صُورَةٍ أُخْرى ». قَالَ: فَقُلْتُ لَهُ: يَا أَبَا جَعْفَرٍ، فِي أَيِّ صُورَةٍ يَرْجِعُ؟ قَالَ: « فِي صُورَةِ رَجُلٍ شَاحِبٍ مُتَغَيِّرٍ يُبْصِرُهُ أَهْلُ الْجَمْعِ، فَيَأْتِي الرَّجُلَ مِنْ شِيعَتِنَا ـ الَّذِي كَانَ يَعْرِفُهُ وَيُجَادِلُ بِهِ أَهْلَ الْخِلَافِ ـ فَيَقُومُ بَيْنَ يَدَيْهِ، فَيَقُولُ: مَا تَعْرِفُنِي؟ فَيَنْظُرُ إِلَيْهِ الرَّجُلُ، فَيَقُولُ: مَا أَعْرِفُكَ يَا عَبْدَ اللهِ ». قَالَ: « فَيَرْجِعُ فِي صُورَتِهِ الَّتِي كَانَتْ فِي الْخَلْقِ الْأَوَّلِ، وَيَقُولُ: مَا تَعْرِفُنِي؟ فَيَقُولُ: نَعَمْ، فَيَقُولُ الْقُرْآنُ: أَنَا الَّذِي أَسْهَرْتُ لَيْلَكَ، وَأَنْصَبْتُ عَيْشَكَ، سَمِعْتَ الْأَذى، وَرُجِمْتَ بِالْقَوْلِ فِيَّ، أَلَا وَإِنَّ كُلَّ تَاجِرٍ قَدِ اسْتَوْفى تِجَارَتَهُ، وَأَنَا وَرَاءَكَ الْيَوْمَ ». قَالَ: « فَيَنْطَلِقُ بِهِ إِلى رَبِّ الْعِزَّةِ ـ تَبَارَكَ وَتَعَالى ـ فَيَقُولُ: يَا رَبِّ، عَبْدُكَ، وَأَنْتَ أَعْلَمُ بِهِ قَدْ كَانَ نَصِباً بِي، مُوَاظِباً عَلَيَّ، يُعَادى بِسَبَبِي، وَيُحِبُّ فِيَّ وَيُبْغِضُ، فَيَقُولُ اللهُ عَزَّ وَجَلَّ: أَدْخِلُوا عَبْدِي جَنَّتِي، وَاكْسُوهُ حُلَّةً مِنْ حُلَلِ الْجَنَّةَ، وَتَوِّجُوهُ بِتَاجٍ، فَإِذَا فُعِلَ بِهِ ذلِكَ، عُرِضَ عَلَى الْقُرْآنِ، فَيُقَالُ لَهُ: هَلْ رَضِيتَ بِمَا صُنِعَ بِوَلِيِّكَ؟ فَيَقُولُ: يَا رَبِّ، إِنِّي أَسْتَقِلُّ هذَا لَهُ، فَزِدْهُ مَزِيدَ الْخَيْرِ كُلِّهِ، فَيَقُولُ: وَعِزَّتِي وَجَلَالِي وَعُلُوِّي وَارْتِفَاعِ مَكَانِي، لَأَنْحَلَنَّ لَهُ الْيَوْمَ خَمْسَةَ أَشْيَاءَ مَعَ الْمَزِيدِ لَهُ وَلِمَنْ كَانَ بِمَنْزِلَتِهِ، أَلَا إِنَّهُمْ شَبَابٌ لَايَهْرَمُونَ، وَأَصِحَّاءُ لَايَسْقُمُونَ، وَأَغْنِيَاءُ لَايَفْتَقِرُونَ، وَفَرِحُونَ لَايَحْزَنُونَ، وَأَحْيَاءٌ لَايَمُوتُونَ » ثُمَّ تَلَا هذِهِ الْآيَةَ:( لا يَذُوقُونَ فِيهَا الْمَوْتَ إِلاَّ الْمَوْتَةَ الْأُولى ) . قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ يَا أَبَا جَعْفَرٍ، وَهَلْ يَتَكَلَّمُ الْقُرْآنُ؟ فَتَبَسَّمَ، ثُمَّ قَالَ: « رَحِمَ اللهُ الضُّعَفَاءَ مِنْ شِيعَتِنَا ؛ إِنَّهُمْ أَهْلُ تَسْلِيمٍ » ثُمَّ قَالَ: « نَعَمْ، يَا سَعْدُ، وَالصَّلَاةُ تَتَكَلَّمُ، وَلَهَا صُورَةٌ وَخَلْقٌ، تَأْمُرُ وَتَنْهى ». قَالَ سَعْدٌ: فَتَغَيَّرَ لِذلِكَ لَوْنِي، وَقُلْتُ: هذَا شَيْ‌ءٌ لَاأَسْتَطِيعُ أَنَا أَتَكَلَّمُ بِهِ فِي النَّاسِ، فَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « وَهَلِ النَّاسُ إِلاَّ شِيعَتُنَا، فَمَنْ لَمْ يَعْرِفِ الصَّلَاةَ فَقَدْ أَنْكَرَ حَقَّنَا ». ثُمَّ قَالَ: « يَا سَعْدُ، أُسْمِعُكَ كَلَامَ الْقُرْآنِ؟ » قَالَ سَعْدٌ: فَقُلْتُ: بَلى صَلَّى اللهُ عَلَيْكَ، فَقَالَ: «( إِنَّ الصَّلاةَ تَنْهى عَنِ الْفَحْشاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللهِ أَكْبَرُ ) فَالنَّهْيُ كَلَامٌ، وَالْفَحْشَاءُ وَالْمُنْكَرُ رِجَالٌ، وَنَحْنُ ذِكْرُ اللهِ، وَنَحْنُ أَكْبَرُ ».

Ali Bin Muhammad, from Ali Bin Al Abbas, from Al Husayn Bin Abdul Rahman, from Sufyan Al Hareyri, from his father, from Sa’ad Al Khaffaf,

(It has been narrated) from Abu Ja’farasws having said: ‘O Sa’ad! Learn the Quran, for the Quran would come on the Day of Judgment in an excellent image. The creatures would look at it, and the people would be in one hundred and twenty thousand rows – eighty thousand rows being the community of Muhammadsaww , and forty thousand rows from the rest of the communities.

So it would come to the rows of the Muslims in an image of a man, and it would greet. So they would be looking at him, then they would be saying, ‘There is no god except Allahazwj , the Forbearing, the Benevolent. This man is from the Muslims. We recognise him by his appearance and his description, apart from that he was of a more intense striving than us in the Quran, so from over there he has been Given from the splendour, and the beauty, and the radiance what we have not been Given’.

Then he would cross over until he comes to the rows of the martyrs. So the martyrs would be looking at him, then they would be saying, ‘There is no god except Allahazwj , the Lordazwj , the Merciful. This man is from the martyrs. We recognise him by his appearance and his qualities, apart from that he is from the martyrs of the sea, for from over there he has been Given from the splendour and the superiority what he was not been Given’.

Heasws said: ‘So he would cross over until he comes to the rows of the martyrs of the sea in an image of a martyr. So the martyrs of the sea would look at him and would frequent in wonderment, and they would be saying, ‘This one is from the martyrs of the sea. We recognise him by his appearance and his qualities, apart from that the island in which he was hit would have been of a more grievous terror than the island in which we were hit. So from over there, he was Given from the splendour, and the beauty, and the radiance what we have not been Given’.

Then he would cross over until he comes to the rows of the Prophetsas and the Mursil Prophetsas in an image of a Mursil Prophetas . So the Prophetsas and the Mursil Prophetsas would be looking at him, and theiras wonderment would intensify due to that, and they would be saying: ‘There is no god except Allahazwj , the Forbearing, the Benevolent. This is a Mursil Prophet. We recognise him by his appearance and his qualities, apart from that he has been Given a lot of merits’.

So theyas would be gathering together, and theyas would be coming to Rasool-Allahsaww , and theyas would be asking himsaww : ‘O Muhammadsaww ! Who is this?’ So hesaww would be saying to them: ‘Or are youas all not recognising him?’ So theyas would be saying: ‘Weas do not recognise him. This is from the one whom Allahazwj is not Angered upon’. So Rasool-Allahsaww would be saying: ‘This is a Proof of Allahazwj upon Hisazwj creatures, so greet him’.

Then he would cross over until he comes to the rows of the Angels in an image of an Angel of Proximity. So the Angels would look at him and their wonderment would intensify, and that would be a great thing upon them due to what they see from his merits, and they would be saying: ‘Exalted is our Lordazwj and Holy! This is the servant from the Angels. We recognise him by his appearance and his qualities, apart from that he was the closest of the Angels to Allahazwj Mighty and Majestic in status, so from over there he was Clothed from the radiance and the beauty what we have not been Clothed in’.

Then he would cross over until he ends up to the Lordazwj of the Might, the Blessed and Exalted. So he would prostrate beneath the Throne. So the Blessed and High would Call out to him: “O Myazwj Proof in the earth, and Myazwj Truthful Speech, the Speaker! Raise your head and ask, you will be Given, and interceded, your intercession will be Accepted!”

So he would raise his head, and Allahazwj Blessed and High would be saying: “How did you see Myazwj servants to be?” So he would be saying: ‘O Lordazwj ! From them were the ones who safeguarded me and memorised me, and did not waste anything; and from them were the one who wasted me and took lightly with my rights, and belief with me, and I am Yourazwj Proof upon the entirety of Yourazwj creatures’.

الْعِقَا So Allahazwj Blessed and High would be Saying: “By Myazwj Might and the Loftiness of Myazwj Position! Today Iazwj shall be Rewarding with the most excellent of Rewards based upon you, and today Iazwj shall be Punishing with the most painful of the Punishments based upon you”.

Heasws said: ‘So the Quran would be returning its head to be in another image’. I said to himasws , ‘O Abu Ja’farasws ! In which image would it return to be?’ Heasws said: ‘In a changed image of a pale man. The people gathered would look at him, and he would go over to a man from our Shias whom he would recognise the one who used to argue by him against the adversaries. So he would pause in front of him and he would be saying: ‘Do you not recognise me?’ So the man would look at him and he would be saying, ‘I do not recognise you, O servant of Allahazwj !’

Heasws said: ‘So it would return to be in its image which it used to be among the former creatures, and it would be saying: ‘Do you not recognise me (even now)?’ So he would be saying, ‘Yes (I do now)’. So the Quran would be saying: ‘I am that which you held a vigil with for your nights, and your life was concentrated upon listening to the hurtful things and you were pelted with the words regarding me. Indeed! And every trader would be fulfilled his trade, and I would be your backer today’.

Heasws said: ‘So it would go with him to the Lordazwj of Might, the Blessed and Exalted, and it would be saying: ‘O Lordazwj ! O Lordazwj ! Yourazwj servant, and Youazwj are more Knowing with him, he was hard-working regarding me, and had established animosity due to my reason, and he was loving and hating regarding me. So Allahazwj Mighty and Majestic would be Saying: “Enter Myazwj servant into Myazwj Paradise, and Clothe him with garments and ornaments of the Paradise, and crown him with a crown’.

So when that would be done with him, he would be displayed to the Quran, so Heazwj would be Saying to it: ‘Are you pleased with what Iazwj have done with your friend?’ So it would be saying: ‘O Lordazwj ! I consider this to be little for him, therefore Increase it more with the goodness, all of it’. So Heazwj would be Saying: “By Myazwj Might and Myazwj Majesty and Myazwj Exaltedness and the Loftiness of Myazwj Position! Iazwj shall Permit five things to be for him, along with the increase for him and for the ones who were at his status. Indeed! He shall be a youth and would not be growing old, and he shall be healthy and would not be getting any sickness, and he shall be rich and would not be impoverished, and he shall be happy and would not be grieving, and he shall live and would not be dying”.

Then the Imamasws recited this Verse [44: 56] They shall not taste therein death except for the first death. I said, ‘May I be sacrificed for youasws , O Abu Ja’farasws ! And would the Quran be speaking?’ So heasws smiled, then said: ‘May Allahazwj be Merciful upon the weak ones (of understanding) from ourasws Shias. They are people of the submission’. Then heasws said: ‘Yes, O Sa’ad! And the Salāt would (also) be speaking, and for it there would be an image, and a shape. It would enjoin and forbid’.

Sa’ad said, ‘So my colour changed due to that, and I said, ‘This is something I do not have the capacity to speak with among the people’. So Abu Ja’farasws said: ‘And are the people except for ourasws Shias? So the one who does not recognise the Salāt, so he has denied ourasws rights’.

Then heasws said: ‘O Sa’ad! Shall Iasws make you hear the speech of the Quran?’ So I said, ‘Yes, O sonasws of Rasool-Allahsaww !’ So heasws said:

‘[29: 45] surely, Salāt prevents from the immoralities and evil, and the Remembrance of Allah is the greatest.

So the prevention is a speech, and the immoralities and the evil are (two) men, and weasws are the Remembrance of Allahazwj , and weasws are the greatest’.1

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِ، عَنْ آبَائِهِعليهم‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَيُّهَا النَّاسُ، إِنَّكُمْ فِي دَارِ هُدْنَةٍ، وَأَنْتُمْ عَلى ظَهْرِ سَفَرٍ، وَالسَّيْرُ بِكُمْ سَرِيعٌ، وَقَدْ رَأَيْتُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ يُبْلِيَانِ كُلَّ جَدِيدٍ، وَيُقَرِّبَانِ كُلَّ بَعِيدٍ، وَيَأْتِيَانِ بِكُلِّ مَوْعُودٍ ؛ فَأَعِدُّوا الْجَهَازَ لِبُعْدِ الْمَجَازِ ». قَالَ: « فَقَامَ الْمِقْدَادُ بْنُ الْأَسْوَدِ، فَقَالَ: يَا رَسُولَ اللهِ، وَمَا دَارُ الْهُدْنَةِ؟ قَالَ: دَارُ بَلَاغٍ وَانْقِطَاعٍ ؛ فَإِذَا الْتَبَسَتْ عَلَيْكُمُ الْفِتَنُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ، فَعَلَيْكُمْ بِالْقُرْآنِ ؛ فَإِنَّهُ شَافِعٌ مُشَفَّعٌ، وَمَاحِلٌ مُصَدَّقٌ ؛ وَمَنْ جَعَلَهُ أَمَامَهُ قَادَهُ إِلَى الْجَنَّةِ، وَمَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلَى النَّارِ، وَهُوَ الدَّلِيلُ يَدُلُّ عَلى خَيْرِ سَبِيلٍ، وَهُوَ كِتَابٌ فِيهِ تَفْصِيلٌ وَبَيَانٌ وَتَحْصِيلٌ، وَهُوَ الْفَصْلُ لَيْسَ‌ بِالْهَزْلِ، وَلَهُ ظَهْرٌ وَبَطْنٌ، فَظَاهِرُهُ حُكْمٌ، وَبَاطِنُهُ عِلْمٌ، ظَاهِرُهُ أَنِيقٌ، وَبَاطِنُهُ عَمِيقٌ، لَهُ نُجُومٌ، وَعَلى نُجُومِهِ نُجُومٌ، لَاتُحْصى عَجَائِبُهُ، وَلَاتُبْلى غَرَائِبُهُ، فِيهِ مَصَابِيحُ الْهُدى، وَمَنَارُ الْحِكْمَةِ، وَدَلِيلٌ عَلَى الْمَعْرِفَةِ لِمَنْ عَرَفَ الصِّفَةَ، فَلْيَجْلُ جَالٍ بَصَرَهُ، وَلْيُبْلِغِ الصِّفَةَ نَظَرَهُ ؛ يَنْجُ مِنْ عَطَبٍ، وَيَتَخَلَّصْ مِنْ نَشَبٍ ؛ فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ، كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ، فَعَلَيْكُمْ بِحُسْنِ التَّخَلُّصِ وَقِلَّةِ‌ التَّرَبُّصِ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws , from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘O you people! You are in a house of truce, and you are upon the back of a journey and the travel is quick with you, and you have seen the night and the day, and the sun and the moon turning every new (thing) into old, and every remote (thing) to be close by, and every promised (thing) has come up, therefore prepare the ship (of life) for the long passageway’.

So Al-Miqdad Bin al-Aswadra arose and said, ‘O Rasool-Allahsaww ! And what is the house of truce?’ Hesaww said: ‘A house of communication and interruption. So when the strife confuses upon you like the interruption of the dark night, so upon you is to be with the Quran, for it is an interceder who would be interceded with, and an inviter who would be ratified; and the one who makes it to be in front of him, it would Guide him to the Paradise, and the one who makes it to be behind him, it would usher him into the Fire, and it is a pointer upon the best way.

And it is a Book wherein is detail, and explanation, and achievement, and it is the detail not being with the amusement; and for it there is an apparent and a hidden (meaning). So it’s apparent is wisdom, and its hidden is knowledge. Its apparent is profound, and its hidden is bottomless. There are luminaries for it, and upon its luminaries, are (more) luminaries. Neither can its wonderments be counted nor do its marvels wear out.

Therein are lanterns of guidance, and minarets of wisdom, and it evidences upon the recognition to the oneasws who understands the capacity, so it brightens the brightness of his insight and lets his look reach the capacity. It rescues from the corruption and finishes off from the entanglements, for the pondering is a revival of the heart of insight just as the enlightened one walks in the darkness with the light. Therefore, it is upon you with the excellent sincerity and without having second thoughts’.2

3. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الْعَزِيزَ الْجَبَّارَ أَنْزَلَ عَلَيْكُمْ كِتَابَهُ، وَهُوَ الصَّادِقُ الْبَارُّ، فِيهِ خَبَرُكُمْ، وَخَبَرُ مَنْ قَبْلَكُمْ، وَخَبَرُ مَنْ بَعْدَكُمْ، وَخَبَرُ السَّمَاءِ وَالْأَرْضِ، وَلَوْ أَتَاكُمْ مَنْ يُخْبِرُكُمْ عَنْ ذلِكَ لَتَعَجَّبْتُمْ ».

Ali, from his father, from Abdullah Bin Al Mugheira, from Sama’at Bin Mihran who said,

‘Abu Abdullahasws said: ‘The Mighty, the Compeller Sent down Hisazwj Book upon you all, and it is the truthful and righteous. Therein is your news, and the news of the ones before you, and news of the ones (to come) after you, and news of the sky and the earth. And if someone were to come to you informing you all about that, it would have astonished you all’.3

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ أَبِي الْجَارُودِ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَنَا أَوَّلُ وَافِدٍ عَلَى الْعَزِيزِ الْجَبَّارِ يَوْمَ الْقِيَامَةِ، وَكِتَابُهُ وَأَهْلُ بَيْتِي، ثُمَّ أُمَّتِي، ثُمَّ أَسْأَ لُهُمْ: مَا فَعَلْتُمْ بِكِتَابِ اللهِ وَبِأَهْلِ بَيْتِي؟ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘Abu Ja’farasws said: ‘Rasool-Allahsaww said: ‘Isaww would be the first delegate to the Mighty, the Compeller, on the Day of Judgment, and (and so would be) Hisazwj Book, and the Peopleasws of mysaww Household. Then it would be mysaww community, then Isaww would ask them what they did with the Book of Allahazwj and with the Peopleasws of mysaww Household’.4

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيى، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ هذَا الْقُرْآنَ فِيهِ مَنَارُ الْهُدى، وَمَصَابِيحُ الدُّجى، فَلْيَجْلُ جَالٍ بَصَرَهُ، وَ يَفْتَحْ لِلضِّيَاءِ نَظَرَهُ، فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ، كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ahmad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘This Quran, in it are minarets of guidance, and lanterns for the darkness. So let him brighten the brightness of his vision and open his vision for the illumination, for the pondering is a revival for the insight of’ قَلْ ’ (wisdom sometimes also translated as the heart) just as the enlightened one would walk in’ فِي الظُّلُمَاتِ بِالنُّورِ ’ the darkness with the light’.5

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي جَمِيلَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « كَانَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَعليه‌السلام أَصْحَابَهُ: اعْلَمُوا أَنَّ الْقُرْآنَ هُدَى النَّهَارِ، وَنُورُ اللَّيْلِ الْمُظْلِمِ عَلى مَا كَانَ مِنْ جَهْدٍ وَفَاقَةٍ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Jameela who said,

‘Abu Abdullahasws said: ‘It was in the bequest of Amir Al-Momineenasws to hisasws companions: ‘Know that the Quran is a Guidance for the day, and light for the dark night, upon the one who was from a striving one and destitution’.6

7. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِ، عَنْ آبَائِهِعليهم‌السلام ، قَالَ: « شَكَا رَجُلٌ إِلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم وَجَعاً فِي صَدْرِهِ، فَقَالَصلى‌الله‌عليه‌وآله‌وسلم : اسْتَشْفِ بِالْقُرْآنِ ؛ فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( وَشِفاءٌ لِما فِي الصُّدُورِ ) ».

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws , from hisasws forefathersasws having said: ‘A man complained to the Prophetsaww of pain in his chest, so hesaww said: ‘Seek healing with the Quran, for Allahazwj Mighty and Majestic is Saying [10: 57] and a Healing for what is in the chests’.7

8. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ بَعْضِ أَصْحَابِهِ، عَنِ الْخَشَّابِ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَا وَاللهِ، لَايَرْجِعُ الْأَمْرُ وَالْخِلَافَةُ إِلى آلِ أَبِي بَكْرٍ وَعُمَرَ أَبَداً، وَلَاإِلى بَنِي أُمَيَّةَ أَبَداً، وَلَافِي وُلْدِ طَلْحَةَ وَالزُّبَيْرِ أَبَداً ؛ وَذلِكَ أَنَّهُمْ نَبَذُوا الْقُرْآنَ، وَأَبْطَلُوا السُّنَنَ، وَعَطَّلُوا الْأَحْكَامَ، وَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْقُرْآنُ هُدًى مِنَ الضَّلَالَةِ، وَتِبْيَانٌ مِنَ الْعَمى، وَاسْتِقَالَةٌ مِنَ الْعَثْرَةِ، وَنُورٌ مِنَ الظُّلْمَةِ، وَضِيَاءٌ مِنَ الْأَحْدَاثِ، وَعِصْمَةٌ مِنَ الْهَلَكَةِ، وَرُشْدٌ مِنَ الْغَوَايَةِ، وَبَيَانٌ مِنَ الْفِتَنِ، وَبَلَاغٌ مِنَ الدُّنْيَا إِلَى الْآخِرَةِ، وَفِيهِ كَمَالُ دِينِكُمْ، وَمَا عَدَلَ أَحَدٌ عَنِ الْقُرْآنِ إِلاَّ إِلَى النَّارِ ».

Abu Ali Al Ashary, from one of his companions, from Al Khashhab, raising it, said,

‘Abu Abdullahasws said: ‘No, by Allahazwj ! Neither will the command nor the Caliphate return to Abu Bakr, and Umar, ever, nor to the Clan of Umayya, ever, nor to be among the children of Talha and Al-Zubeyr, ever, and that is because they discarded the Quran, and invalidated the Sunnah, and disrupted the judgments.

And Rasool-Allahsaww said: ‘The Quran is a Guidance from the straying, and is a clarity from the blindness, and a stability from the stumbling, and a light from the darkness, and an illumination from the newly-occurring events, and an infallibility from the destruction, and a reasoning from the temptation, and an explanation from the strife, and an achievement from the world to the Hereafter; and therein is perfection of your Religion, and no one would deviate from the Quran except to the Fire’’.8

9. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ، عَنْ وُهَيْبِ بْنِ حَفْصٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الْقُرْآنَ زَاجِرٌ وَ آمِرٌ، يَأْمُرُ بِالْجَنَّةِ، وَيَزْجُرُ عَنِ النَّارِ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I heard Abu Abdullahasws saying: ‘The Quran Prohibits and is a Commander. It Commands with (going to) the Paradise and Prohibits from (going to) the Fire’.9

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ سَعْدٍ الْإِسْكَافِ، قَالَ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : « أُعْطِيتُ السُّوَرَ الطِّوَالَ مَكَانَ التَّوْرَاةِ، وَأُعْطِيتُ الْمِئِينَ مَكَانَ الْإِنْجِيلِ، وَأُعْطِيتُ الْمَثَانِيَ مَكَانَ الزَّبُورِ، وَفُضِّلْتُ بِالْمُفَصَّلِ ثَمَانٌ وَسِتُّونَ سُورَةً، وَهُوَ مُهَيْمِنٌ عَلى سَائِرِ الْكُتُبِ، فالتَّوْرَاةُ لِمُوسى، وَالْإِنْجِيلُ لِعِيسى، وَالزَّبُورُ لِدَاوُدَعليهم‌السلام ».

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Sa’ad Al Askaf who said,

‘Rasool-Allahsaww said: ‘Isaww have been Given the lengthy Chapters in place of the Torah, and Isaww have been Given the (Chapter of) one hundred (Verses) in place of the Evangel, and Isaww have been Given the Double (Surah Al-Fatiha) in place of the Psalms, and Isaww have been Preferred with the detail of sixty eight Chapters, and these are the pre-dominant upon the rest of the Book; and the Torah is for Musaas and the Evangel is for Isaas , and the Psalms is for Dawoodas ’’.10

11. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « يَجِي‌ءُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ مَنْظُورٍ إِلَيْهِ صُورَةً، فَيَمُرُّ بِالْمُسْلِمِينَ، فَيَقُولُونَ: هذَا رَجُلٌ مِنَّا، فَيُجَاوِزُهُمْ إِلَى النَّبِيِّينَ، فَيَقُولُونَ: هُوَ مِنَّا، فَيُجَاوِزُهُمْ إِلَى الْمَلَائِكَةِ الْمُقَرَّبِينَ، فَيَقُولُونَ: هُوَ مِنَّا، حَتّى يَنْتَهِيَ إِلى رَبِّ الْعِزَّةِ ـ عَزَّ وَجَلَّ ـ فَيَقُولُ: يَا رَبِّ، فُلَانُ بْنُ فُلَانٍ أَظْمَأْتُ هَوَاجِرَهُ، وَأَسْهَرْتُ لَيْلَهُ فِي دَارِ الدُّنْيَا، وَفُلَانُ بْنُ فُلَانٍ لَمْ أُظْمِئْ هَوَاجِرَهُ، وَلَمْ أُسْهِرْ لَيْلَهُ، فَيَقُولُ تَبَارَكَ وَتَعَالى: أَدْخِلْهُمُ الْجَنَّةَ عَلى مَنَازِلِهِمْ، فَيَقُومُ فَيَتَّبِعُونَهُ، فَيَقُولُ لِلْمُؤْمِنِ: اقْرَأْ وَارْقَهْ » قَالَ: « فَيَقْرَأُ وَيَرْقى حَتّى يَبْلُغَ كُلُّ رَجُلٍ مِنْهُمْ مَنْزِلَتَهُ الَّتِي هِيَ لَهُ، فَيَنْزِلُهَا ».

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Quran will come on the Day of Judgment in the best perspective of the image. So it would pass by the Muslims, and they would be saying, ‘This is the man from us’. So it would go past them to the Prophetsas , and theyas would be saying: ‘He is from us’. So it would go past them to the Angels of Proximity, and they would be saying: ‘He is from us’; to the extent that it would end up to the Lordazwj of the Honour, Mighty and Majestic and it would be saying: ‘O Lordazwj ! So and so, son of so and so, his mouth was thirsty, and he observed vigils during his nights in the house of the world; and so and so, son of so and so, his mouth was not thirsty and he did not observe vigils during his night’.

So the Blessed and High would be Saying: “Enter them into the Paradise upon their (relevant) status. So they would be arising and following it. So it would be Saying to the Momin: ‘Recite and ascend’. Heasws said: ‘So he (the Momin) would recite and ascend until each man from them would reach his dwelling which is for him, so it would lodge him (therein)’.11

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ يُونُسَ بْنِ عَمَّارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الدَّوَاوِينَ يَوْمَ الْقِيَامَةِ ثَلَاثَةٌ: دِيوَانٌ فِيهِ النِّعَمُ، وَدِيوَانٌ فِيهِ الْحَسَنَاتُ، وَدِيوَانٌ فِيهِ السَّيِّئَاتُ، فَيُقَابَلُ بَيْنَ دِيوَانِ النِّعَمِ وَدِيوَانِ الْحَسَنَاتِ، فَتَسْتَغْرِقُ النِّعَمُ عَامَّةَ الْحَسَنَاتِ، وَيَبْقى دِيوَانُ السَّيِّئَاتِ، فَيُدْعى بِابْنِ آدَمَ الْمُؤْمِنِ لِلْحِسَابِ، فَيَتَقَدَّمُ الْقُرْآنُ أَمَامَهُ فِي أَحْسَنِ صُورَةٍ، فَيَقُولُ: يَا رَبِّ، أَنَا الْقُرْآنُ، وَهذَا عَبْدُكَ الْمُؤْمِنُ قَدْ كَانَ يُتْعِبُ نَفْسَهُ بِتِلَاوَتِي، وَيُطِيلُ لَيْلَهُ بِتَرْتِيلِي، وَتَفِيضُ عَيْنَاهُ إِذَا تَهَجَّدَ ؛ فَأَرْضِهِ كَمَا أَرْضَانِي ».

قَالَ: « فَيَقُولُ الْعَزِيزُ الْجَبَّارُ: عَبْدِيَ، ابْسُطْ يَمِينَكَ، فَيَمْلَؤُهَا مِنْ رِضْوَانِ اللهِ الْعَزِيزِ الْجَبَّارِ، وَيَمْلَأُ شِمَالَهُ مِنْ رَحْمَةِ اللهِ، ثُمَّ يُقَالُ: هذِهِ الْجَنَّةُ مُبَاحَةٌ لَكَ، فَاقْرَأْ وَاصْعَدْ، فَإِذَا قَرَأَ آيَةً صَعِدَ دَرَجَةً ».

Ali Bin Ibrahim, from his father, and a number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Malik Bin Atiyya, from Yunus Bin Ammar who said,

‘Abu Abdullahasws said: ‘The registers on the Day of Judgment would be three registers – a register in which are (recorded) the Bounties, and a register in which are (recorded) the good deeds, and a register in which are (recorded) the evil deeds.

So the Bounties would generally cover the good deeds, and there would remain the evil deeds. So the son of Adamas would be called for the Reckoning, and the Quran would walk in front of him in an excellent image, and it would be saying: ‘O Lordazwj ! I am the Quran, and this is Yourazwj servant who used to exhaust himself by my recitation, and prolong his nights by my slow recitation, and flooded his eyes (with tears) when he (prayed the) Tahajjud Salāt, therefore Please him just as Youazwj have Pleased me’.

Heasws said: ‘So the Mighty, the Compeller would be Saying: “Myazwj servant! Extend your right hand”. So it would be Filled with the Pleasure of Allahazwj , the Mighty, the Compeller, and his left hand would be Filled from the Mercy of Allahazwj . Then it would be said to him: ‘This is the Paradise, Gifted for you. Therefore recite and ascend. So whenever he recites a Verse, he would ascend a level’.12

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، قَالَ: قَالَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : « لَوْ مَاتَ مَنْ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، لَمَا اسْتَوْحَشْتُ بَعْدَ أَنْ يَكُونَ الْقُرْآنُ مَعِي » وَكَانَعليه‌السلام إِذَا قَرَأَ( مالِكِ يَوْمِ الدِّينِ ) يُكَرِّرُهَا حَتّى كَادَ أَنْ يَمُوتَ.

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Sufyan Bin Uyayna, from Al Zuhry who said,

‘Aliasws Bin Al-Husaynasws said: ‘(Even) if (all) the ones in the east and the west were to die, Iasws would not be lonely if the Quran happens to be with measws ’. And it was so that whenever heasws recited [1: 4] Master of the Day of Judgment heasws would keep on repeating it until heasws would almost be dying’.13

14. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ إِسْحَاقَ بْنِ غَالِبٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا جَمَعَ اللهُ ـ عَزَّ وَجَلَّ ـ الْأَوَّلِينَ وَالْآخِرِينَ إِذَا هُمْ بِشَخْصٍ قَدْ أَقْبَلَ، لَمْ يُرَ قَطُّ أَحْسَنُ صُورَةً مِنْهُ، فَإِذَا نَظَرَ إِلَيْهِ الْمُؤْمِنُونَ ـ وَهُوَ الْقُرْآنُ ـ قَالُوا: هذَا مِنَّا، هذَا أَحْسَنُ شَيْ‌ءٍ رَأَيْنَا، فَإِذَا انْتَهى إِلَيْهِمْ جَازَهُمْ.

ثُمَّ يَنْظُرُ إِلَيْهِ الشُّهَدَاءُ، حَتّى إِذَا انْتَهى إِلى آخِرِهِمْ جَازَهُمْ، فَيَقُولُونَ: هذَا الْقُرْآنُ، فَيَجُوزُهُمْ كُلَّهُمْ حَتّى‌ إِذَا انْتَهى إِلَى الْمُرْسَلِينَ، فَيَقُولُونَ: هذَا الْقُرْآنُ، فَيَجُوزُهُمْ حَتّى يَنْتَهِيَ إِلَى الْمَلَائِكَةِ، فَيَقُولُونَ: هذَا الْقُرْآنُ، فَيَجُوزُهُمْ، ثُمَّ يَنْتَهِي حَتّى يَقِفَ عَنْ يَمِينِ الْعَرْشِ، فَيَقُولُ الْجَبَّارُ: وَعِزَّتِي وَجَلَالِي وَارْتِفَاعِ مَكَانِي، لَأُكْرِمَنَّ الْيَوْمَ مَنْ أَكْرَمَكَ، وَلَأُهِينَنَّ مَنْ أَهَانَكَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Is’haq Bin Ghalib who said,

‘Abu Abdullahasws said: ‘When Allahazwj will Gather the formers ones and the latter ones, they would be with a person who would in front of them. They would not have seen an image better than it, at all. So when the Momineen will look at him, and he would be the Quran, they would be saying, ‘This one is from us. This is the best thing we have seen’.

So when he ends up to them, he would go past them. Then the martyrs would look at him, until when he ends up to the last of them, and goes past them. So they would be saying: ‘This is the Quran’. So he would go past them until when he ends up to the Mursil Prophetsas , and theyas would be saying: ‘This is the Quran’. So he would go past them until he ends up to the Angels, and they would be saying: ‘This is the Quran’.

So he would be going past them. Then he would end up until he pauses on the right of the Throne. So the Compeller would be Saying: “By Myazwj Mighty and Myazwj Majesty, and the Loftiness of Myazwj Position! Today Iazwj shall Honour the one whom honoured you, and Iazwj shall Dishonour the one who dishonoured you”‘. 14

1- بَابُ فَضْلِ حَامِلِ الْقُرْآنِ‌

Chapter 2 – Merits of the bearers (memorisers) of the Quran

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ، عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ أَهْلَ الْقُرْآنِ فِي أَعْلى دَرَجَةٍ مِنَ الْآدَمِيِّينَ مَا خَلَا النَّبِيِّينَ وَالْمُرْسَلِينَ ؛ فَلَا تَسْتَضْعِفُوا أَهْلَ الْقُرْآنِ حُقُوقَهُمْ ؛ فَإِنَّ لَهُمْ مِنَ اللهِ الْعَزِيزِ الْجَبَّارِ لَمَكَاناً عَلِيّاً ».

Ali Bin Ibrahim, from his father, from Al Hassan Bin Abu Al Husayn Al Farsy, from Suleyman Bin Ja’far Al Ja’fary, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The people of the Quran would be in the highest Levels from the human beings except for the Prophetsas and the Mursils Prophetsas . Therefore, you should not consider them weaken in the matter of their rights, for there is for them, from Allahazwj the Mighty, the Compeller, a lofty position’’.15

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْحَافِظُ لِلْقُرْآنِ الْعَامِلُ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ‌ الْبَرَرَةِ ».

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, altogether from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘The memoriser of the Quran, the one acting by it, would be with the Ambassadors (Mursil Prophetsas ), the honourable, the righteous’.16

3. وَبِإِسْنَادِهِ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : تَعَلَّمُوا الْقُرْآنَ ؛ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ صَاحِبَهُ فِي صُورَةِ شَابٍّ جَمِيلٍ شَاحِبِ اللَّوْنِ، فَيَقُولُ لَهُ: أَنَا الْقُرآنُ الَّذِي كُنْتُ أَسْهَرْتُ لَيْلَكَ، وَأَظْمَأْتُ هَوَاجِرَكَ، وَأَجْفَفْتُ رِيقَكَ، وَأَسَلْتُ دَمْعَتَكَ، أَؤُولُ مَعَكَ حَيْثُمَا أُلْتَ، وَكُلُّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ، وَأَنَا الْيَوْمَ لَكَ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ، وَسَيَأْتِيكَ كَرَامَةٌ مِنَ اللهِ عَزَّ وجلَّ، فَأَبْشِرْ، فَيُؤْتى بِتَاجٍ، فَيُوضَعُ عَلى رَأْسِهِ، وَيُعْطَى الْأَمَانَ بِيَمِينِهِ، وَالْخُلْدَ فِي الْجِنَانِ بِيَسَارِهِ، وَيُكْسى حُلَّتَيْنِ، ثُمَّ يُقَالُ لَهُ: اقْرَأْ‌ وَارْقَهْ، فَكُلَّمَا قَرَأَ آيَةً صَعِدَ دَرَجَةً، وَيُكْسى أَبَوَاهُ حُلَّتَيْنِ إِنْ كَانَا مُؤْمِنَيْنِ، ثُمَّ يُقَالُ لَهُمَا: هذَا لِمَا عَلَّمْتُمَاهُ الْقُرْآنَ ».

And by his chain, from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Learn the Quran, for it would be coming on the Day of Judgment to its companion in an image of a beautiful youth, radiant, and the Quran would be saying to him: ‘I am the one whom you held a vigil during your night, and your mouth was thirsty, and dried your throat, and your tears flowed. I shall be with you wherever you go to; and every trader is behind his trade, and I am for you today, from behind a trade with every trader, and there shall be coming to you, a Prestige from Allahazwj Mighty and Majestic. Therefore, receive glad tidings, for you would be Given a crown upon your head’.

And he would be Given the (deed of) security in his right hand, and the (deed of) eternal life in the Gardens in his left hand, and he would be Clothed in two garments. Then it would be said to him: ‘Recite and ascend. So every time he recites a Verse, he would ascend a level. And his parents would be Clothed by two Garments, if he was a Momin. Then it would be said to both of them: ‘This is due to both of you teaching him (your son) the Quran’’.17

4. ابْنُ مَحْبُوبٍ، عَنْ مَالِكِ بْنِ عَطِيَّةَ، عَنْ مِنْهَالٍ الْقَصَّابِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ قَرَأَ الْقُرْآنَ ـ وَهُوَ شَابٌّ مُؤْمِنٌ ـ اخْتَلَطَ الْقُرْآنُ بِلَحْمِهِ وَدَمِهِ، وَجَعَلَهُ اللهُ ـ عَزَّ وَجَلَّ ـ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَكَانَ الْقُرْآنُ حَجِيزاً عَنْهُ يَوْمَ الْقِيَامَةِ، يَقُولُ: يَا رَبِّ، إِنَّ كُلَّ عَامِلٍ قَدْ أَصَابَ أَجْرَ عَمَلِهِ غَيْرَ عَامِلِي، فَبَلِّغْ بِهِ أَكْرَمَ عَطَايَاكَ ».

قَالَ: « فَيَكْسُوهُ اللهُ الْعَزِيزُ الْجَبَّارُ حُلَّتَيْنِ مِنْ حُلَلِ الْجَنَّةِ، وَيُوضَعُ عَلى رَأْسِهِ تَاجُ الْكَرَامَةِ، ثُمَّ يُقَالُ لَهُ: هَلْ أَرْضَيْنَاكَ فِيهِ؟ فَيَقُولُ الْقُرْآنُ: يَا رَبِّ، قَدْ كُنْتُ أَرْغَبُ لَهُ فِيمَا هُوَ أَفْضَلُ مِنْ هذَا، فَيُعْطَى الْأَمْنَ بِيَمِينِهِ، وَالْخُلْدَ بِيَسَارِهِ، ثُمَّ يَدْخُلُ الْجَنَّةَ، فَيُقَالُ لَهُ: اقْرَأْ وَاصْعَدْ دَرَجَةً، ثُمَّ يُقَالُ لَهُ: هَلْ بَلَغْنَا بِهِ وَأَرْضَيْنَاكَ؟ فَيَقُولُ: نَعَمْ ».

قَالَ: « وَمَنْ قَرَأَهُ كَثِيراً، وَ تَعَاهَدَهُ بِمَشَقَّةٍ مِنْ شِدَّةِ حِفْظِهِ، أَعْطَاهُ اللهُ ـ عَزَّ وَجَلَّ ـ أَجْرَ هذَا مَرَّتَيْنِ ».

Ibn Mahboub, from Malik Bin Atiyya, from Minhal Al Qassab,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recites the Quran and he is a Momin youth, the Quran would blend with his flesh and his blood, and Allahazwj Mighty and Majestic would Make him to be with the Ambassadors (Mursil Prophetsas ), the honourable, the righteous; and it would be so that the Quran would be concerned about him on the Day of Judgment, saying: ‘O Lordazwj ! Every worker has attained a Recompense apart from my worker, therefore let him reach the most prestigious of Yourazwj Gifts’.

Heasws said: ‘So Allahazwj the Mighty, the Compeller would Clothe him with two garments of the Paradise and Place a crown of honour upon his head. The Heazwj would Say to him (The Quran): “Have I please you with regards to him?” So the Quran would be saying: ‘O Lordazwj ! I used to wish for him regarding what is superior than this, therefore Grant the (deed of) security in his right hand, and the (deed of) eternal life in his left hand’.

Then he would enter the Paradise, so it would be said to him: ‘Recite and ascend a level’. The Heazwj would Say to him: “Have Weazwj Made him reach it and Please you?” So he (the Quran) would be saying: ‘Yes’.

Heasws said: ‘And the one who recites it a lot and approaches it with laboriousness (difficulty) from the difficulties of memorising it, Allahazwj Mighty and Majestic would Give him the Recompense of this, twice’.18

5. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللهِ ؛ وَحُمَيْدُ بْنُ زِيَادٍ، عَنِ الْخَشَّابِ جَمِيعاً، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ، عَنْ مُعَاذِ بْنِ ثَابِتٍ، عَنْ عَمْرِو بْنِ جُمَيْعٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ أَحَقَّ النَّاسِ بِالتَّخَشُّعِ فِي السِّرِّ وَالْعَلَانِيَةِ لَحَامِلُ الْقُرْآنِ، وَإِنَّ أَحَقَّ النَّاسِ فِي السِّرِّ وَالْعَلَانِيَةِ بِالصَّلَاةِ وَالصَّوْمِ لَحَامِلُ الْقُرْآنِ، ثُمَّ نَادى بِأَعْلى صَوْتِهِ: يَا حَامِلَ الْقُرْآنِ، تَوَاضَعْ بِهِ ؛ يَرْفَعْكَ اللهُ، وَلَاتَعَزَّزْ بِهِ ؛ فَيُذِلَّكَ اللهُ، يَا حَامِلَ الْقُرْآنِ، تَزَيَّنْ بِهِ لِلّهِ ؛ يُزَيِّنْكَ اللهُ بِهِ، وَلَاتَزَيَّنْ بِهِ لِلنَّاسِ ؛ فَيَشِينَكَ اللهُ بِهِ، مَنْ خَتَمَ الْقُرْآنَ فَكَأَنَّمَا أُدْرِجَتِ النُّبُوَّةُ بَيْنَ جَنْبَيْهِ، وَلكِنَّهُ لَايُوحى إِلَيْهِ، وَمَنْ جَمَعَ الْقُرْآنَ فَنَوْلُهُ لَايَجْهَلُ مَعَ مَنْ يَجْهَلُ عَلَيْهِ، وَلَايَغْضَبُ فِيمَنْ يَغْضَبُ عَلَيْهِ، وَلَايَحِدُّ فِيمَنْ يَحِدُّ، وَلكِنَّهُ يَعْفُو وَيَصْفَحُ وَيَغْفِرُ وَيَحْلُمُ لِتَعْظِيمِ الْقُرْآنِ، وَمَنْ أُوتِيَ الْقُرْآنَ فَظَنَّ أَنَّ أَحَداً مِنَ النَّاسِ أُوتِيَ أَفْضَلَ مِمَّا أُوتِيَ، فَقَدْ عَظَّمَ مَا حَقَّرَ اللهُ، وَحَقَّرَ مَا عَظَّمَ اللهُ ».

Abu Ali Al-Ashary, from Al Hassan Bin Ali Bin Abdullah, and Humeyd Bin Ziyad, from Al Khashaab, altogether from Al Hassan Bin Ali Bin Yusuf, from Muaz Bin Sabit, from Amro Bin Jumie,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The most rightful of the people with the humbleness in the private and public, is for the bearer (memoriser) of the Quran; and the mort rightful of the people in the private and public with the Salāt and the Fasting, is for the bearer (memoriser) of the Quran’.

Then hesaww called out in a raised voice: ‘O bearer of the Quran! Be humble with it, Allahazwj would Raise you, and do not be bold with it for Allahazwj would Disgrace you. If you adorn with it for the Sake of Allahazwj , Allahazwj would Adorn you with it, and do not adorn with it for the people, for Allahazwj would Discredit you with it.

The one who completes the Quran, so it is as if he has inserted the Prophet-hood between his two sides, but there is no Revelation (coming) to him; and the one who collects the Quran, so his Conferment is that he would not be ignorant along with the ones who are ignorant upon it, nor would he be angered regarding the one who would be angered upon him, nor would he be irritable regarding the one who irritates him, but he would be pardoning, and excusing, and forgiving, and forbearing due to the reverence of the Quran.

And the one who has been Given the Quran, if he thinks that anyone else from the people has been Given (anything) more superior than what he has been Given, so he has magnified what Allahazwj has Belittled, and belittled what Allahazwj has Magnified’.19

6. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللهِ، عَنْ عُبَيْسِ بْنِ هِشَامٍ، قَالَ: حَدَّثَنَا صَالِحٌ الْقَمَّاطُ، عَنْ أَبَانِ بْنِ تَغْلِبَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « النَّاسُ أَرْبَعَةٌ » فَقُلْتُ: جُعِلْتُ فِدَاكَ، وَمَا هُمْ؟ فَقَالَ: « رَجُلٌ أُوتِيَ الْإِيمَانَ وَلَمْ يُؤْتَ الْقُرْآنَ، وَرَجُلٌ أُوتِيَ الْقُرْآنَ وَلَمْ يُؤْتَ الْإِيمَانَ، وَرَجُلٌ أُوتِيَ الْقُرْآنَ وَأُوتِيَ الْإِيمَانَ، وَرَجُلٌ لَمْ يُؤْتَ الْقُرْآنَ وَلَا الْإِيمَانَ ».

قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، فَسِّرْ لِي حَالَهُمْ.

فَقَالَ: « أَمَّا الَّذِي أُوتِيَ الْإِيمَانَ وَلَمْ يُؤْتَ الْقُرْآنَ، فَمَثَلُهُ كَمَثَلِ التَّمْرَةِ، طَعْمُهَا حُلْوٌ وَلَارِيحَ لَهَا. وَأَمَّا الَّذِي أُوتِيَ الْقُرْآنَ وَلَمْ يُؤْتَ الْإِيمَانَ، فَمَثَلُهُ كَمَثَلِ الْآس، رِيحُهَا طَيِّبٌ، وَطَعْمُهَا مُرٌّ. وَأَمَّا مَنْ أُوتِيَ الْقُرْآنَ وَالْإِيمَانَ، فَمَثَلُهُ كَمَثَلِ الْأُتْرُجَّةِ، رِيحُهَا طَيِّبٌ، وَطَعْمُهَا طَيِّبٌ. وَأَمَّا الَّذِي لَمْ يُؤْتَ الْإِيمَانَ وَلَاالْقُرْآنَ، فَمَثَلُهُ كَمَثَلِ الْحَنْظَلَةِ، طَعْمُهَا مُرٌّ، وَلَارِيحَ لَهَا ».

Abu Ali Al Asjary, from Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham who said, ‘Salih Al Qammat narrated to us, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘The people are four (types)’. So I said, ‘May I be sacrificed for youasws ! And what (types) are they?’ So heasws said: ‘A man Given the Eman and not been Given the Quran; and a man Given the Quran and not been Given the Eman; and a man Given the Quran and Given the Eman; and a man not Given the Quran nor the Eman’.

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws ! Explain their states to me’. So heasws said: ‘As for the one Given the Eman and not been Given the Quran, so his example it like an example of the date. Its taste is sweet, but there is no aroma for it. And as for the one Given the Quran and not Given the Eman, so his example is like an example of the myrtle. Its smell is aromatic and its taste is bitter. And as for the one Given the Quran and the Eman, so his example it like an example of the citrus. Its smell is aromatic and its taste is good. And as for the one neither Given the Eman nor the Quran, so his example is like an example of the colocynth, its taste is bitter and there is no (aromatic) smell to it’.20

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، قَالَ: قُلْتُ لِعَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام : أَيُّ الْأَعْمَالِ أَفْضَلُ؟ قَالَ: « الْحَالُّ الْمُرْتَحِلُ » قُلْتُ: وَمَا الْحَالُّ الْمُرْتَحِلُ؟ قَالَ: « فَتْحُ الْقُرْآنِ وَخَتْمُهُ، كُلَّمَا جَاءَ بِأَوَّلِهِ ارْتَحَلَ فِي آخِرِهِ ».

وَقَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ أَعْطَاهُ اللهُ الْقُرْآنَ، فَرَأى أَنَّ رَجُلاً أُعْطِيَ أَفْضَلَ مِمَّا أُعْطِيَ، فَقَدْ صَغَّرَ عَظِيماً، وَعَظَّمَ صَغِيراً ».

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Sufyan Bin Uyayna, from Al Zuhry who said,

‘I said to Aliasws Bin Al-Husaynasws , ‘Which of the deeds is the most superior?’ Heasws said: ‘The state of travelling’. I said, ‘And what is the state of travelling?’ Heasws said: ‘Opening the Quran and ending it. Every time one comes to the beginning of it, travels to the end of it’.

And heasws said: ‘Rasool-Allahsaww said: ‘The one whom Allahazwj has Given the Quran, so he views that (another) man has been Given superior than what he has been Given, so he has belittled a great (thing), and magnified a little one’.21

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ، عَنْ أَبِيهِ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ قَرَأَ الْقُرْآنَ فَهُوَ غَنِيٌّ وَلَا فَقْرَ بَعْدَهُ، وَإِلاَّ مَا بِهِ غِنًى ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Suleyman Bin Rusheyd, from his father, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said to me: ‘The one who recites the Quran so he is rich, and there is no poverty after it, or else he is not with riches’.22

9. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ أَبِي جَمِيلَةَ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا مَعَاشِرَ قُرَّاءِ الْقُرْآنِ، اتَّقُوا اللهَ ـ عَزَّ وَجَلَّ ـ فِيمَا حَمَّلَكُمْ مِنْ كِتَابِهِ، فَإِنِّي مَسْؤُولٌ، وَإِنَّكُمْ مَسْؤُولُونَ، إِنِّي مَسْؤُولٌ عَنْ تَبْلِيغِ الرِّسَالَةِ، وَأَمَّا أَنْتُمْ، فَتُسْأَلُونَ عَمَّا حُمِّلْتُمْ مِنْ كِتَابِ اللهِ وَسُنَّتِي ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Abu Najran, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘O group of reciters of the Quran! Fear Allahazwj Mighty and Majestic regarding what you are bearing from Hisazwj Book, for Isaww would be Questioned and you all would be Questioned. Isaww would be Questioned about the delivery of the Message, and as for you, so you would be Questioned about what you bore from the Book of Allahazwj and mysaww Sunnah’’.23

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ حَفْصٍ، قَالَ: سَمِعْتُ مُوسَى بْنَ جَعْفَرٍعليهما‌السلام يَقُولُ لِرَجُلٍ: « أَتُحِبُّ الْبَقَاءَ فِي الدُّنْيَا؟ » فَقَالَ: نَعَمْ، فَقَالَ: « وَلِمَ؟ » قَالَ: لِقِرَاءَةِ( قُلْ هُوَ اللهُ أَحَدٌ ) ، فَسَكَتَ عَنْهُ، فَقَالَ لَي بَعْدَ سَاعَةٍ: « يَا حَفْصُ، مَنْ مَاتَ مِنْ أَوْلِيَائِنَا وَشِيعَتِنَا وَلَمْ يُحْسِنِ الْقُرْآنَ، عُلِّمَ فِي قَبْرِهِ لِيَرْفَعَ اللهُ بِهِ مِنْ دَرَجَتِهِ ؛ فَإِنَّ دَرَجَاتِ الْجَنَّةِ عَلى قَدْرِ آيَاتِ الْقُرْآنِ، يُقَالُ لَهُ: اقْرَأْ وَارْقَ، فَيَقْرَأُ، ثُمَّ يَرْقى ».

قَالَ حَفْصٌ: فَمَا رَأَيْتُ أَحَداً أَشَدَّ خَوْفاً عَلى نَفْسِهِ مِنْ مُوسَى بْنِ جَعْفَرٍعليهما‌السلام وَلَا أَرْجَى النَّاسِ مِنْهُ، وَكَانَتْ قِرَاءَتُهُ حُزْناً، فَإِذَا قَرَأَ فَكَأَنَّهُ يُخَاطِبُ إِنْسَاناً.

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs who said,

‘I heard Musaasws Bin Ja’farasws saying to a man: ‘Would you love to remain in the world?’ So he said, ‘Yes’. So heasws said: ‘And why?’ He said, ‘In order to recite [112: 1] Say He Allah is One (Chapter 112)’. So heasws was silent from him, and said to him after a while: ‘O Hafs! The one from ourasws friends and ourasws Shias who dies and is not good (at reciting) the Quran, would be taught in his grave, in order for Allahazwj to Raise his status by it, from his (current) level, for the Levels of the Paradise are upon a measurement of the Verses of the Quran. It would be said to him: ‘Recite and ascend’. So he would recite, then he would ascend’.

Hafs said, ‘So I did not see anyone more intensely fearful upon himself than Musaasws Bin Ja’farasws , nor anyone more hopeful of the people than himasws , and it was so that hisasws recitation was (full of) grief. So whenever heasws recited, it was as if heasws was addressing the people’.24

11. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : حَمَلَةُ الْقُرْآنِ عُرَفَاءُ أَهْلِ الْجَنَّةِ، وَالْمُجْتَهِدُونَ قُوَّادُ أَهْلِ الْجَنَّةَ، وَالرُّسُلُ سَادَةُ أَهْلِ الْجَنَّةَ ».

Ali, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The bearers of the Quran are the understanding ones of the Paradise, and the strivers are the guides of the people of the Paradise, and the Rasoolsas would be the chiefs of the people of the Paradise’. 25

2- بَابُ مَنْ يَتَعَلَّمُ الْقُرْآنَ بِمَشَقَّةٍ‌

Chapter 3 – The one who learns the Quran with difficulty

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ الَّذِي يُعَالِجُ الْقُرْآنَ، وَيَحْفَظُهُ بِمَشَقَّةٍ مِنْهُ وَقِلَّةِ حِفْظٍ، لَهُ أَجْرَانِ ».

A number of our companions, from Ahmad Bin Muhammad and Sahl Bin Ziyad, altogether, from Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The one who addresses the Quran and memorises it with difficulty from him, and has scarce memorisation, for him would be two Recompenses (double)’.26

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ شُدِّدَ عَلَيْهِ فِي الْقُرْآنِ، كَانَ لَهُ أَجْرَانِ ؛ وَمَنْ يُسِّرَ عَلَيْهِ، كَانَ مَعَ الْأَوَّلِينَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sabbah Bin Sayaba who said,

‘I heard Abu Abdullahasws saying: ‘The one who has difficulty upon him regarding the Quran would have two Recompenses for him, and the one who has ease upon him, would be with the former ones’.27

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمٍ الْفَرَّاءِ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَنْبَغِي لِلْمُؤْمِنِ أَنْ لَايَمُوتَ حَتّى يَتَعَلَّمَ الْقُرْآنَ، أَوْ يَكُونَ فِي تَعْلِيمِهِ ».

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad, from Suleym Al Fara’a, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the Momin that he does not die until he learns the Quran, or happens to be in its learning (process)’. 28

3- بَابُ مَنْ حَفِظَ الْقُرْآنَ ثُمَّ نَسِيَهُ‌

Chapter 4 – The one who memorises the Quran, then forgets it

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ ؛ وَأَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً، عَنِ ابْنِ فَضَّالٍ، عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ يَعْقُوبَ الْأَحْمَرِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : جُعِلْتُ فِدَاكَ، إِنِّي كُنْتُ قَرَأْتُ الْقُرْآنَ فَتَفَلَّتَ مِنِّي، فَادْعُ اللهَ ـ عَزَّ وَجَلَّ ـ أَنْ يُعَلِّمَنِيهِ، قَالَ: فَكَأَنَّهُ فَزِعَ لِذلِكَ، فَقَالَ: « عَلَّمَكَ اللهُ هُوَ وَإِيَّانَا جَمِيعاً » قَالَ: وَنَحْنُ نَحْوٌ مِنْ عَشَرَةٍ.

ثُمَّ قَالَ: « السُّورَةُ تَكُونُ مَعَ الرَّجُلِ قَدْ قَرَأَهَا، ثُمَّ تَرَكَهَا، فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ، وَتُسَلِّمُ عَلَيْهِ، فَيَقُولُ: مَنْ أَنْتِ؟ فَتَقُولُ: أَنَا سُورَةُ كَذَا وَكَذَا، فَلَوْ أَنَّكَ تَمَسَّكْتَ بِي، وَأَخَذْتَ بِي، لَأَنْزَلْتُكَ هذِهِ الدَّرَجَةَ ؛ فَعَلَيْكُمْ بِالْقُرْآنِ ».

ثُمَّ قَالَ: « إِنَّ مِنَ النَّاسِ مَنْ يَقْرَأُ الْقُرْآنَ لِيُقَالَ: فُلَانٌ قَارِئٌ، وَمِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَطْلُبَ بِهِ الدُّنْيَا، وَلَاخَيْرَ فِي ذلِكَ، وَمِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَنْتَفِعَ بِهِ فِي صَلَاتِهِ وَلَيْلِهِ وَنَهَارِهِ ».

A number of our companbions, from Ahmad Bin Muhammad, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether, from Ibn Fazzal, from Abu Is’haq Sa’alba Bin Maymoun, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullahasws , ‘May I be sacrificed for youasws ! I used to recite the Quran, but it has escaped from me, therefore supplicate to Allahazwj Mighty and Majestic that Heazwj Teaches it (to me)’. He (the narrator) said, ‘So it was as if heasws was shocked due to that, and heasws said: ‘May Allahazwj Teach you it, and us altogether’. He (the narrator) said, ‘And we were approximately ten (people)’.

Then heasws said: ‘The Chapter (of the Holy Quran) which happens to be with the man, having had recited it, then he neglected it, so it would be coming to him on the Day of Judgment in an excellent image and greet upon him. So he would be saying, ‘Who are you?’ So it would be saying: ‘I am Chapter such and such, so had you attached yourself with me, and taken (to the recitation) with me, I would have catapulted you to this level’. Therefore, it is upon you with the (recitation of the) Quran’.

Then heasws said: ‘From the people is one who recites the Quran in order for it to be said, ‘So and so is a reciter’; and from them is one who recites the Quran in order to seek the world with it, and there is no goodness in that; and from them is one who recites the Quran in order to benefit with it during his Salāt, and his night, and his day’.29

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي الْمَغْرَاءِ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ نَسِيَ سُورَةً مِنَ الْقُرْآنِ، مُثِّلَتْ لَهُ فِي صُورَةٍ حَسَنَةٍ، وَدَرَجَةٍ رَفِيعَةٍ فِي الْجَنَّةِ، فَإِذَا رَآهَا، قَالَ: مَا أَنْتِ؟ مَا أَحْسَنَكِ! لَيْتَكِ لِي! فَتَقُولُ: أَمَا تَعْرِفُنِي؟ أَنَا سُورَةُ كَذَا وَكَذَا، وَلَوْ لَمْ تَنْسَنِي لَرَفَعْتُكَ إِلى هذَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu baser who said,

‘Abu Abdullahasws said: ‘The one who forgets a Chapter from the Quran, it would be resembled for him in a beautiful image, and be in a lofty level in the Paradise. So when he sees it, he would say, ‘What are you? How beautiful! If only you were for me’. So it would be saying: ‘But, do you not recognise me? I am Chapter such and such, and had you not forgotten me, I would have raised you to this (level)’.30

3. ابْنُ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ يَعْقُوبَ الْأَحْمَرِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ عَلَيَّ دَيْناً كَثِيراً، وَقَدْ دَخَلَنِي مَا كَانَ الْقُرْآنُ يَتَفَلَّتُ مِنِّي. فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « الْقُرْآنَ الْقُرْآنَ ؛ إِنَّ الْآيَةَ مِنَ الْقُرْآنِ وَالسُّورَةَ لَتَجِي‌ءُ يَوْمَ الْقِيَامَةِ حَتّى تَصْعَدَ أَلْفَ دَرَجَةٍ ـ يَعْنِي فِي الْجَنَّةِ ـ فَتَقُولُ: لَوْ حَفِظْتَنِي لَبَلَغْتُ بِكَ هَاهُنَا ».

Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullahasws , ‘There are a lot of debts upon me, and what entered me (from the worries). Whatever was of the Quran has escaped from me’. So Abu Abdullahasws said: ‘The Quran! The Quran! The Verse from the Quran and the Chapter would be coming on the Day of Judgment until it ascends a thousand Levels, meaning in the Paradise, so it would be saying: ‘Had you memorised me, I would have reached with you to be over here’’.31

4. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنْ مُحَسِّنِ بْنِ أَحْمَدَ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الرَّجُلَ إِذَا كَانَ يَعْلَمُ السُّورَةَ، ثُمَّ نَسِيَهَا، أَوْ‌ تَرَكَهَا وَدَخَلَ الْجَنَّةَ، أَشْرَفَتْ عَلَيْهِ مِنْ فَوْقٍ فِي أَحْسَنِ صُورَةٍ، فَتَقُولُ: تَعْرِفُنِي؟ فَيَقُولُ: لَا، فَتَقُولُ: أَنَا سُورَةُ كَذَا وَكَذَا لَمْ تَعْمَلْ بِي وَتَرَكْتَنِي، أَمَا ـ وَاللهِ ـ لَوْ عَمِلْتَ بِي لَبَلَغْتُ بِكَ هذِهِ الدَّرَجَةَ، وَأَشَارَتْ بِيَدِهَا إِلى فَوْقِهَا ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at and a number of our companions, from Ahmad Bin Muhammad, altogether from Muhassin Bin Ahmad, from Aban Bin Usman, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘When the man learns the Chapter (of the Holy Quran), then forgets it or neglects it, and enters the Paradise, it would display itself upon him from above in a beautiful image, and it would be saying: ‘Do you recognise me?’ So he would be saying, ‘No’. So it would be saying: ‘I am Chapter such and such. You did not act by me and neglected me. But, by Allahazwj , had you acted with me, I would have made you reach to this Level’, and it would gesture by its hand to above it’.32

5. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللهِ، عَنِ الْعَبَّاسِ بْنِ عَامِرٍ، عَنِ الْحَجَّاجِ الْخَشَّابِ، عَنْ أَبِي كَهْمَسٍ الْهَيْثَمِ بْنِ عُبَيْدٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ قَرَأَ الْقُرْآنَ، ثُمَّ نَسِيَهُ، فَرَدَدْتُ عَلَيْهِ ثَلَاثاً، أَعَلَيْهِ فِيهِ حَرَجٌ؟ قَالَ: « لَا »

Abu Ali Al Ashary, from Al Hassan Bin Ali Bin Abdullah, from Al Abbas Bin Aamir, from Al Hajjaj Al Khashhab, from Abu Kahmasy Al Haysam Bin Ubeyd who said,

‘I asked Abu Abdullahasws about a man who recites the Quran, then forgets it’, and I reiterated it to himasws three (times), ‘Is there any blame upon him?’ Heasws said: ‘No’.33

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى الْحَلَبِيِّ، عَنْ عَبْدِاللهِ بْنِ مُسْكَانَ، عَنْ يَعْقُوبَ الْأَحْمَرِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : جُعِلْتُ فِدَاكَ، إِنَّهُ أَصَابَتْنِي هُمُومٌ وَأَشْيَاءُ لَمْ يَبْقَ شَيْ‌ءٌ‌ مِنَ الْخَيْرِ إِلاَّ وَقَدْ تَفَلَّتَ مِنِّي مِنْهُ طَائِفَةٌ حَتَّى الْقُرْآنِ، لَقَدْ تَفَلَّتَ مِنِّي طَائِفَةٌ مِنْهُ، قَالَ: فَفَزِعَ عِنْدَ ذلِكَ حِينَ ذَكَرْتُ الْقُرْآنَ، ثُمَّ قَالَ: « إِنَّ الرَّجُلَ لَيَنْسَى السُّورَةَ مِنَ الْقُرْآنِ، فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ حَتّى تُشْرِفَ عَلَيْهِ مِنْ دَرَجَةٍ مِنْ بَعْضِ الدَّرَجَاتِ، فَتَقُولُ: السَّلَامُ عَلَيْكَ، فَيَقُولُ: وَعَلَيْكِ السَّلَامُ، مَنْ أَنْتِ؟ فَتَقُولُ: أَنَا سُورَةُ كَذَا وَكَذَا، ضَيَّعْتَنِي وَتَرَكْتَنِي، أَمَا لَوْ تَمَسَّكْتَ بِي بَلَغْتُ بِكَ هذِهِ الدَّرَجَةَ ». ثُمَّ أَشَارَ بِإِصْبَعِهِ، ثُمَّ قَالَ: « عَلَيْكُمْ بِالْقُرْآنِ، فَتَعَلَّمُوهُ ؛ فَإِنَّ مِنَ النَّاسِ مَنْ يَتَعَلَّمُ الْقُرْآنَ لِيُقَالَ: فُلَانٌ قَارِئٌ ؛ وَمِنْهُمْ مَنْ يَتَعَلَّمُهُ، فَيَطْلُبُ بِهِ الصَّوْتَ، فَيُقَالُ: فُلَانٌ حَسَنُ الصَّوْتِ، وَلَيْسَ فِي ذلِكَ خَيْرٌ ؛ وَمِنْهُمْ مَنْ يَتَعَلَّمُهُ، فَيَقُومُ بِهِ فِي لَيْلِهِ وَنَهَارِهِ لَايُبَالِي مَنْ عَلِمَ ذلِكَ وَمَنْ لَمْ يَعْلَمْهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdullah Bin Muskan, from Yaqoub Al Ahmar who said,

‘I said to Abu Abdullahasws , ‘May I be sacrificed for youasws ! Worries and other things hit me, and there does not remain anything from the goodness except a section from it has escaped from me, even the Quran, a section from it has escaped from me (as well)’.

He (the narrator) said, ‘So heasws was shocked at that when I mentioned the Quran. Then heasws said: ‘The man forgets the Chapter from the Quran, so it would come to him on the Day of Judgment until it displays itself upon him from a Level from some of the Levels, and it would be saying: ‘The greetings be upon you’. So he would be saying, ‘And upon you be the greetings. Who are you?’ So it would be saying: ‘I am Chapter such and such. You wasted me and neglected me. But, had you attached yourself with me, I would have caused you to reach to this Level’. Then it would gesture by its fingers.

Then heasws said: ‘(It is) upon you with the Quran. From the people is one who learns the Quran in order for it to be said, ‘So and so is a reciter’; and from them is the one who learns it, and he seeks the voice by it, so it is said to him, ‘So and so and an excellent voice’, and there is no goodness in that; and from them is the one who learns it, so he stands by it during his night and his day, not caring who knows of that and who does not know of that’. 34

4- بَابٌ فِي قِرَاءَتِهِ‌

Chapter 5 – Regarding its recitation

1. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْقُرْآنُ عَهْدُ اللهِ إِلى خَلْقِهِ، فَقَدْ يَنْبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يَنْظُرَ فِي عَهْدِهِ، وَأَنْ يَقْرَأَ مِنْهُ فِي كُلِّ يَوْمٍ خَمْسِينَ آيَةً ».

Ali, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran is a Covenant of Allahazwj to Hisazwj creatures. Thus, it is befitting for the Muslim person that he looks into his covenant, and that he recites from it, during every day, fifty Verses’.35

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ، عَنْ حَفْصِ بْنِ غِيَاثٍ، عَنِ الزُّهْرِيِّ، قَالَ: سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِعليهما‌السلام يَقُولُ: « آيَاتُ الْقُرْآنِ خَزَائِنُ، فَكُلَّمَا فُتِحَتْ خِزَانَةٌ، يَنْبَغِي لَكَ أَنْ تَنْظُرَ مَا فِيهَا ».

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs Bin Giyas, from Al Zuhry who said,

‘I heard Aliasws Bin Al-Husaynasws saying: ‘The Verse of the Quran are a treasure, so every time you open the vault, it is befitting for you that you look at what is in it’. 36

5- بَابُ الْبُيُوتِ الَّتِي يُقْرَأُ فِيهَا الْقُرْآنُ‌

Chapter 6 – The houses in which the Quran is recited

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْفُضَيْلِ بْنِ عُثْمَانَ، عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ رَفَعَهُ، قَالَ: قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : « نَوِّرُوا بُيُوتَكُمْ بِتِلَاوَةِ الْقُرْآنِ، وَلَاتَتَّخِذُوهَا قُبُوراً ـ كَمَا فَعَلَتِ الْيَهُودُ وَالنَّصَارى: صَلَّوْا فِي الْكَنَائِسِ وَالْبِيَعِ، وَعَطَّلُوا بُيُوتَهُمْ ـ فَإِنَّ الْبَيْتَ إِذَا كَثُرَ‌ فِيهِ تِلَاوَةُ الْقُرْآنِ كَثُرَ خَيْرُهُ، وَاتَّسَعَ أَهْلُهُ، وَأَضَاءَ لِأَهْلِ السَّمَاءِ، كَمَا تُضِي‌ءُ نُجُومُ السَّمَاءِ لِأَهْلِ الدُّنْيَا ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Fuzayl Bin Usman, from Lays Bin Abu Suleym, raising it,

‘Heasws said: ‘The Prophetsaww said: ‘Illuminate your houses by the recitation of the Quran and do not be taking it as graves just as the Jews and the Christians did. They pray in their churches and the synagogues, and they left their houses as inactive, for the house, when the recitation of the Quran is frequented in it, would be of abundant goodness, and (sustenance of) its inhabitants would be Expanded, and it would shine for the inhabitants of the sky just as the stars shine for the inhabitants of the earth’.37

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ، عَنْ عَبْدِ الْأَعْلى مَوْلى آلِ سَامٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْبَيْتَ إِذَا كَانَ فِيهِ الْمَرْءُ الْمُسْلِمُ يَتْلُو الْقُرْآنَ، يَتَرَاءَاهُ أَهْلُ السَّمَاءِ، كَمَا يَتَرَاءَى أَهْلُ الدُّنْيَا الْكَوْكَبَ الدُّرِّيَّ فِي السَّمَاءِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al Husayn Bin Saeed, altogether from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abd Al A’ala, a slave of the family of Saam,

(It has been narrated) from Abu Abdullahasws having said: ‘The house in which there was a Muslim person reciting the Quran, the inhabitants of the sky would see it just as the inhabitants of the world seen the shining star in the sky’.38

3. مُحَمَّدٌ، عَنْ أَحْمَدَ ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللهِ، عَنِ ابْنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : الْبَيْتُ الَّذِي يُقْرَأُ فِيهِ الْقُرْآنُ وَيُذْكَرُ اللهُ ـ عَزَّ وَجَلَّ ـ فِيهِ تَكْثُرُ بَرَكَتُهُ، وَتَحْضُرُهُ الْمَلَائِكَةُ، وَتَهْجُرُهُ الشَّيَاطِينُ، وَيُضِي‌ءُ لِأَهْلِ السَّمَاءِ، كَمَا تُضِي‌ءُ الْكَوَاكِبُ لِأَهْلِ الْأَرْضِ ؛ وَإِنَّ الْبَيْتَ الَّذِي لَايُقْرَأُ فِيهِ الْقُرْآنُ وَلَايُذْكَرُ اللهُ ـ عَزَّ وَجَلَّ ـ فِيهِ تَقِلُّ بَرَكَتُهُ، وَتَهْجُرُهُ الْمَلَائِكَةُ، وَتَحْضُرُهُ الشَّيَاطِينُ ».

Muhammad Bin Ahmad and a number of our companions, from Sahl Bin Ziyad, altogether, from Ja’far Bin Muhammad Bin Ubeydullah, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Amir Al-Momineenasws said: ‘The house in which the Quran is recited, and wherein Allahazwj Mighty and Majestic is Mentioned, would be of abundant Blessings; and the Angels would attend it and the Satansla would forsake it, and it would shine for the inhabitants of the sky just as the stars shine for the inhabitants of the earth; and that the house in which neither the Quran is being recited, nor is Allahazwj Mighty and Majestic being Mentioned, would be of scarce Blessings, and the Angels would forsake (abandon) it and the Satansla would attend it’. 39

6- بَابُ ثَوَابِ قِرَاءَةِ الْقُرْآنِ‌

Chapter 7 – Rewards for the recitation of the Quran

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ مُعَاذِ بْنِ مُسْلِمٍ، عَنْ عَبْدِ اللهِ بْنِ سُلَيْمَانَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ قَرَأَ الْقُرْآنَ قَائِماً فِي صَلَاتِهِ، كَتَبَ اللهُ لَهُ بِكُلِّ حَرْفٍ مِائَةَ حَسَنَةٍ ؛ وَمَنْ قَرَأَهُ فِي صَلَاتِهِ جَالِساً، كَتَبَ اللهُ لَهُ بِكُلِّ حَرْفٍ‌ خَمْسِينَ حَسَنَةً ؛ وَمَنْ قَرَأَهُ فِي غَيْرِ صَلَاتِهِ، كَتَبَ اللهُ لَهُ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ ». قَالَ ابْنُ مَحْبُوبٍ: وَقَدْ سَمِعْتُهُ مِنْ مُعَاذٍ عَلى نَحْوٍ مِمَّا رَوَاهُ ابْنُ سِنَانٍ.

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abdullah Bin Sinan, from Muaz Bin Muslim, from Abdullah Ibn Suleyman,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who recites the Quran standing during his Salāt, Allahazwj would Write for him, with every letter, one hundred good deeds; and the one who recites during his Salāt, seated, Allahazwj would Write for him with every letter, fifty good deeds; and the one who recites during other than his Salāt, Allahazwj would Write for him, with every letter, ten good deeds’.

Ibn Mahboub (the fourth narrator) said, ‘And I had heard it from Muaz (the second reporter) upon an approximation from what Ibn Sinan (the third reporter) had reported it’.40

2. ابْنُ مَحْبُوبٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا يَمْنَعُ التَّاجِرَ مِنْكُمُ الْمَشْغُولَ فِي سُوقِهِ إِذَا رَجَعَ إِلى مَنْزِلِهِ أَنْ لَايَنَامَ حَتّى يَقْرَأَ سُورَةً مِنَ الْقُرْآنِ، فَتُكْتَبَ لَهُ مَكَانَ كُلِّ آيَةٍ يَقْرَؤُهَا عَشْرُ حَسَنَاتٍ، وَيُمْحى عَنْهُ عَشْرُ سَيِّئَاتٍ؟ ».

Ibn Mahboub, from Jameel Bin Salih, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘What prevents the trader from you, the one busy in his market, when he returns to his house that he does not sleep until he recites a Chapter from the Quran, so that it would be Written for him for every Verse he recites, ten good deeds, and ten evil deeds would be Deleted from him?’41

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ أَوْ غَيْرِهِ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ رَجُلٍ، عَنْ جَابِرٍ، عَنْ مُسَافِرٍ، عَنْ بِشْرِ بْنِ غَالِبٍ الْأَسَدِيِّ: عَنِ الْحُسَيْنِ بْنِ عَلِيٍّعليهما‌السلام ، قَالَ: « مَنْ قَرَأَ آيَةً مِنْ كِتَابِ اللهِ ـ عَزَّ وَجَلَّ ـ فِي صَلَاتِهِ قَائِماً، يُكْتَبُ لَهُ بِكُلِّ حَرْفٍ مِائَةُ حَسَنَةٍ، فَإِذَا قَرَأَهَا فِي غَيْرِ صَلَاةٍ، كَتَبَ اللهُ لَهُ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ، وَإِنِ اسْتَمَعَ الْقُرْآنَ، كَتَبَ اللهُ لَهُ بِكُلِّ حَرْفٍ حَسَنَةً، وَإِنْ خَتَمَ الْقُرْآنَ لَيْلاً، صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ حَتّى يُصْبِحَ، وَإِنْ خَتَمَهُ نَهَاراً، صَلَّتْ عَلَيْهِ الْحَفَظَةُ حَتّى يُمْسِيَ، وَكَانَتْ لَهُ دَعْوَةٌ مُجَابَةٌ، وَكَانَ خَيْراً لَهُ مِمَّا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ ». قُلْتُ: هذَا لِمَنْ قَرَأَ الْقُرْآنَ، فَمَنْ لَمْ يَقْرَأْ ؟ قَالَ: « يَا أَخَا بَنِي أَسَدٍ، إِنَّ اللهَ جَوَادٌ مَاجِدٌ كَرِيمٌ، إِذَا قَرَأَ مَا مَعَهُ، أَعْطَاهُ اللهُ ذلِكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, or someone else, from Sayf Bin Ameyra, from a man, from Jabir, from Musafir, from Bishr Bin Ghalib Al Asady,

(It has been narrated) from Al-Husaynasws Bin Aliasws having said: ‘The one who recites a Verse from the Book of Allahazwj Mighty and Majestic during his Salāt, standing, there would be Written for him, for every letter, one hundred good deeds. So when he recites it during other than his Salāt, Allahazwj would Write for him, with every letter, ten good deeds; and that the intent listener of the Quran, Allahazwj would Write for him, with every letter, one good deed; and that the completer of the Quran at night, the Angels would arrive upon him until the morning; and that the one who completes it at daytime, the recorders (Angels) would arrive upon him until evening; and there would be an Answered supplication for him, and it would be better for him than what is between the sky to the earth’.

I said, ‘This is for the one who recites the Quran. So (what about) the one who does not recite?’ Heasws said: ‘O brother of the Clan of Asad! Allahazwj is Generous, Glorious, Benevolent. When he reads whatever is with him (from the Holy Quran), Allahazwj would Give him that’.42

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنِ النَّضْرِ بْنِ سَعِيْدٍ، عَنْ خَالِدِ بْنِ مَادٍّ الْقَلَانِسِيِّ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ خَتَمَ الْقُرْآنَ بِمَكَّةَ مِنْ جُمُعَةٍ إِلى جُمُعَةٍ، أَوْ أَقَلَّ مِنْ ذلِكَ، أَوْ أَكْثَرَ، وَخَتَمَهُ فِي يَوْمِ جُمُعَةٍ، كُتِبَ لَهُ مِنَ الْأَجْرِ وَالْحَسَنَاتِ مِنْ أَوَّلِ جُمُعَةٍ كَانَتْ فِي الدُّنْيَا إِلى آخِرِ جُمُعَةٍ تَكُونُ فِيهَا، وَإِنْ خَتَمَهُ فِي سَائِرِ الْأَيَّامِ، فَكَذَلِكَ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Nazar Bin Suweyd, from Khalid Bin Maad Al Qalanasy, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who completes the Quran at Makkah from a Friday to a Friday, or less than that, or more, and completes it during the day of Friday, Allahazwj would Write for him the Recompense and the Rewards from the first Friday he was in the world to the last Friday which he would happen to be in it; and if he were to complete it during the rest of the days, so it would be like that’.43

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى الْحَلَبِيِّ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ، عَنْ سَعْدِ بْنِ طَرِيفٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ قَرَأَ عَشْرَ آيَاتٍ فِي لَيْلَةٍ، لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ ؛ وَمَنْ قَرَأَ خَمْسِينَ آيَةً، كُتِبَ مِنَ الذَّاكِرِينَ ؛ وَمَنْ قَرَأَ مِائَةَ آيَةٍ، كُتِبَ مِنَ الْقَانِتِينَ ؛ وَمَنْ قَرَأَ مِائَتَيْ آيَةٍ، كُتِبَ مِنَ الْخَاشِعِينَ ؛ وَمَنْ قَرَأَ ثَلَاثَمِائَةِ آيَةٍ، كُتِبَ مِنَ الْفَائِزِينَ ؛ وَمَنْ قَرَأَ خَمْسَمِائَةِ آيَةٍ، كُتِبَ مِنَ الْمُجْتَهِدِينَ ؛ وَمَنْ قَرَأَ أَلْفَ آيَةٍ، كُتِبَ لَهُ قِنْطَارٌ مِنْ بِرٍّ ـ الْقِنْطَارُ خَمْسَةَ عَشَرَ أَلْفَ مِثْقَالٍ مِنْ ذَهَبٍ، وَالْمِثْقَالُ أَرْبَعَةٌ وَعِشْرُونَ قِيرَاطاً ـ أَصْغَرُهَا مِثْلُ جَبَلِ أُحُدٍ، وَأَكْبَرُهَا مَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Muhammad Bin Marwan, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who recites ten Verse during a night would not be Written as being from the neglectful ones; and the one who recites fifty Verses would be Written as being from the Zakireen (Oft-Mentioners of Allahazwj ); and the one who recites one hundred Verses would be Written as being from the contented ones; and the one who recites two hundred Verse would be Written as being from the fearful ones; and the one who recites three hundred Verses would be Written as being from the successful ones; and the one who recites five hundred Verses would be Written as being from the strivers.

And the one who recites a thousand Verses, there would be Written for him a Qintar of gold nuggets. The Qintar is fifteen thousand Misqaal of gold, and the Misqaal is twenty four Qiraat, the smallest of it being like the mountain of Ohad, and the largest of it being what is between the sky to the earth’.44

6. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ مَنْصُورٍ، عَنْ مُحَمَّدِ بْنِ بَشِيرٍ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: وَقَدْ رُوِيَ هذَا الْحَدِيثُ عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنِ اسْتَمَعَ حَرْفاً مِنْ كِتَابِ اللهِ ـ عَزَّ وَجَلَّ ـ مِنْ غَيْرِ قِرَاءَةٍ، كَتَبَ اللهُ ـ عزّوجلّ ـ لَهُ حَسَنَةً، وَمَحَا عَنْهُ سَيِّئَةً، وَرَفَعَ لَهُ دَرَجَةً ؛ وَمَنْ قَرَأَ نَظَراً مِنْ غَيْرِ صَوْتٍ، كَتَبَ اللهُ لَهُ بِكُلِّ حَرْفٍ حَسَنَةً، وَمَحَا عَنْهُ سَيِّئَةً، وَرَفَعَ لَهُ دَرَجَةً ؛ وَمَنْ تَعَلَّمَ مِنْهُ حَرْفاً ظَاهِراً، كَتَبَ اللهُ لَهُ عَشْرَ حَسَنَاتٍ، وَمَحَا عَنْهُ عَشْرَ سَيِّئَاتٍ، وَرَفَعَ لَهُ عَشْرَ دَرَجَاتٍ » قَالَ: « لَا أَقُولُ: بِكُلِّ آيَةٍ، وَلكِنْ بِكُلِّ حَرْفٍ: بَاءٍ، أَوْ تَاءٍ، أَوْ شِبْهِهِمَا ». قَالَ: « وَمَنْ قَرَأَ حَرْفاً وَهُوَ جَالِسٌ فِي صَلَاتِهِ، كَتَبَ اللهُ لَهُ بِهِ خَمْسِينَ حَسَنَةً، وَمَحَا عَنْهُ خَمْسِينَ سَيِّئَةً، وَرَفَعَ لَهُ خَمْسِينَ دَرَجَةً ؛ وَمَنْ قَرَأَ حَرْفاً وَهُوَ قَائِمٌ فِي صَلَاتِهِ، كَتَبَ اللهُ لَهُ بِكُلِّ حَرْفٍ مِائَةَ حَسَنَةٍ، وَمَحَا عَنْهُ مِائَةَ سَيِّئَةٍ، وَرَفَعَ لَهُ مِائَةَ دَرَجَةٍ ؛ وَمَنْ خَتَمَهُ، كَانَتْ لَهُ دَعْوَةٌ مُسْتَجَابَةٌ مُؤَخَّرَةً، أَوْ مُعَجَّلَةً ». قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، خَتَمَهُ كُلَّهُ؟ قَالَ: « خَتَمَهُ كُلَّهُ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Hadeed, from Mansour, from Muhammad Bin Bashir,

(It has been narrated) from Aliasws Bin Al-Husaynasws , said, ‘And this Hadeeth has been reported from Abu Abdullahasws having said: ‘The one who listens intently to a letter from the Book of Allahazwj Mighty and Majestic from without a recitation, Allahazwj would Write for him a good deed and Delete an evil deed from him, and Raise a Level for him.

And the one who recites looking from without a voice, Allahazwj would Write for him, for every letter, a good deed and Delete from him an evil deed, and Raise a Level for him; and the one who learns a letter from it apparently, Allahazwj would Write for him ten good deeds and Deleted ten evil deeds from him, and Raise ten Levels for him’.

Heasws said: ‘I am not saying, for every Verse, but I am saying, for every letter, ‘B’, or’T’, or the likes of these two’.

Heasws said: ‘And the one who recites a Letter apparently while he is seated during his Salāt, Allahazwj would Write for him, due to it, fifty good deeds, and Delete fifty evil deeds from him, and Raise fifty Levels for him; and the one who recites a letter while he is standing during his Salāt, Allahazwj would Write for him, for every letter, one hundred good deeds, and Delete one hundred evil deeds from him, and Rasie one hundred Levels for him.

And the one who completes it, would be an Answered supplication for him, whether delared or hastened’. I said, ‘May I be sacrificed for youasws ! Completing all of it?’ Heasws said: ‘Completing all of it’.45

7. مَنْصُورٌ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « سَمِعْتُ أَبِيعليه‌السلام يَقُولُ: قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : خَتْمُ الْقُرْآنِ إِلى حَيْثُ يَعْلَمُ ».

Mansour,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws heard myasws fatherasws saying: ‘Rasool-Allahsaww said: ‘Completion of the Quran is up to where you know’’. 46

7- بَابُ قِرَاءَةِ الْقُرْآنِ فِي الْمُصْحَفِ‌

Chapter 8 – Recitation of the Quran in the Parchment (Book form)

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ: رَفَعَهُ إِلى أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ قَرَأَ الْقُرْآنَ فِي الْمُصْحَفِ، مُتِّعَ بِبَصَرِهِ، وَخُفِّفَ عَنْ وَالِدَيْهِ وَإِنْ كَانَا كَافِرَيْنِ ».

A number of our companions, from Ahmad Bin Muhammad, from Yaqoub Bin Yazeed,

(It has been narrated) raising it to Abu Abdullahasws having said: ‘The one who recites the Quran in the Parchment would have pleasure in his eyes, and (Punishment) would be lightened from his parents and even if they were disbelievers’.47

2. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْحَسَنِ الضَّرِيرِ، عَنْ حَمَّادِ بْنِ عِيسى: عَنْ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِعليه‌السلام ، قَالَ: « إِنَّهُ لَيُعْجِبُنِي أَنْ يَكُونَ فِي الْبَيْتِ مُصْحَفٌ يَطْرُدُ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ الشَّيَاطِينَ ».

From him, from Ali Bin Al Husayn Bin Al Hassan Al Zareyr, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws would love it if there happens to be a Parchment in the House by which Allahazwj Mighty and Majestic Repels the Satansla ’.48

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ فَضَّالٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « ثَلَاثَةٌ يَشْكُونَ إِلَى اللهِ عَزَّ وَجَلَّ: مَسْجِدٌ خَرَابٌ لَا يُصَلِّي فِيهِ أَهْلُهُ، وَعَالِمٌ بَيْنَ جُهَّالٍ، وَمُصْحَفٌ مُعَلَّقٌ قَدْ وَقَعَ عَلَيْهِ الْغُبَارُ لَايُقْرَأُ فِيهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Three (things) would complain to Allahazwj Mighty and Majestic – a ruined Masjid, it people not praying Salāt in it, and a scholar among the ignorant ones, and a Parchment hanging (somewhere), the dust having occurred upon it, not been recited’.49

4. عَلِيُّ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُمْهُورٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ مَسْعَدَةَ، عَنِ الْحَسَنِ بْنِ رَاشِدٍ، عَنْ جَدِّهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قِرَاءَةُ الْقُرْآنِ فِي الْمُصْحَفِ تُخَفِّفُ الْعَذَابَ عَنِ الْوَالِدَيْنِ وَلَوْ كَانَا كَافِرَيْنِ ».

Ali Bin Muhammad, from Ibn Jamhour, from Muhammad Bin Umar Bin Mas’ada, from Al Hassan Bin Rashid, from his grandfather,

(It has been narrated) from Abu Abdullahasws having said: ‘Recitation of the Quran in the Parchment would lighten the Punishment from the parents, and even if they were both disbelievers’.50

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ يَحْيَى بْنِ الْمُبَارَكِ، عَنْ عَبْدِ اللهِ بْنِ جَبَلَةَ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، إِنِّي أَحْفَظُ الْقُرْآنَ عَلى ظَهْرِ قَلْبِي، فَأَقْرَؤُهُ عَلى ظَهْرِ قَلْبِي أَفْضَلُ، أَوْ أَنْظُرُ فِي الْمُصْحَفِ؟ قَالَ: فَقَالَ لِي: « بَلِ اقْرَأْهُ وَانْظُرْ فِي الْمُصْحَفِ، فَهُوَ أَفْضَلُ، أَمَا عَلِمْتَ أَنَّ النَّظَرَ فِي الْمُصْحَفِ عِبَادَةٌ؟ ».

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Muawiya Bin Wahab, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘May I be sacrificed for youasws ! I have memorised the Quran by heart, reading it from memory so is it superior or looking into the Parchment (while reciting)?’ So heasws said to me: ‘But, recite and while looking into the Parchment, for it is superior. Do you not know that the looking into the Parchment is an act of worship?’ 51

8- بَابُ تَرْتِيلِ الْقُرْآنِ بِالصَّوْتِ الْحَسَنِ‌

Chapter 9 – Slow clear recitation of the Quran in the beautiful voice

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ وَاصِلِ بْنِ سُلَيْمَانَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَرَتِّلِ الْقُرْآنَ تَرْتِيلاً ) قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: بَيِّنْهُ تِبْيَاناً، وَلَاتَهُذَّهُ هَذَّ الشِّعْرِ، وَلَاتَنْثُرْهُ نَثْرَ الرَّمْلِ، وَلكِنْ أَفْزِعُوا قُلُوبَكُمُ الْقَاسِيَةَ، وَلَايَكُنْ هَمُّ أَحَدِكُمْ آخِرَ السُّورَةِ ».

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Wasil Bin Suleyman, from Abdullah Bin Suleyman who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [73: 4] and recite the Quran as it ought to be recited. Heasws said: ‘Amir Al-Momineenasws said: ‘Pronounce it with clarity and do not bunch it like the bunching of the poem, nor scatter it like the scattering of the grains of sand, but shake-up your hard hearts. Not one of you should be concerned of (reaching to) the end of the Chapter (rushing it)’.52

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْقُرْآنَ نَزَلَ بِالْحُزْنِ، فَاقْرَؤُوهُ بِالْحُزْنِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran came down with the grief, therefore recite it with the grief’.53

3. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ إِبْرَاهِيمَ الْأَحْمَرِ، عَنْ عَبْدِ اللهِ بْنِ حَمَّادٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : اقْرَؤُوا الْقُرْآنَ بِأَلْحَانِ الْعَرَبِ وَأَصْوَاتِهَا، وَإِيَّاكُمْ وَلُحُونَ أَهْلِ الْفِسْقِ وَأَهْلِ الْكَبَائِرِ ؛ فَإِنَّهُ سَيَجِي‌ءُ مِنْ بَعْدِي أَقْوَامٌ يُرَجِّعُونَ الْقُرْآنَ تَرْجِيعَ الْغِنَاءِ وَالنَّوْحِ وَالرَّهْبَانِيَّةِ، لَا يَجُوزُ تَرَاقِيَهُمْ، قُلُوبُهُمْ‌ مَقْلُوبَةٌ، وَقُلُوبُ مَنْ يُعْجِبُهُ شَأْنُهُمْ ».

Ali Bin Muhammad, from Ibrahim Al Ahmad, from Abdullah Bin Hammad, from Abdulla Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Recite the Quran with the tone of the Arabs and their voices; and beware of the immoral people and the people (committing) major sins, for there would be coming a group of people after mesaww , they would be repeating (Verses) of the Quran like the repetition of the songs, and the lamentations, and the monks, not exceeding their throats. Their hearts would be inverted along with the hearts of the ones amazed by their affair’.54

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ حَسَنِ بْنِ شَمُّونٍ، قَالَ: حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: ذَكَرْتُ الصَّوْتَ عِنْدَهُ، فَقَالَ: « إِنَّ عَلِيَّ بْنَ الْحُسَيْنِعليهما‌السلام كَانَ يَقْرَأُ، فَرُبَّمَا مَرَّ بِهِ الْمَارُّ، فَصَعِقَ مِنْ حُسْنِ صَوْتِهِ، وَإِنَّ الْإِمَامَ لَوْ أَظْهَرَ مِنْ ذلِكَ شَيْئاً، لَمَا احْتَمَلَهُ النَّاسُ مِنْ حُسْنِهِ ». قُلْتُ: وَ لَمْ يَكُنْ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم يُصَلِّي بِالنَّاسِ وَيَرْفَعُ صَوْتَهُ بِالْقُرْآنِ؟ فَقَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم كَانَ يَحْمِلُ النَّاسُ مِنْ خُلْقِهِ مَا يُطِيقُونَ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Hasan Bin Shamoun who said, ‘Ali Bin Muhammad Al Nowfaly narrated to me,

(It has been narrated) from Abu Al-Hassanasws , said: ‘The (good) voice was mentioned in hisasws presence. So heasws said: ‘Aliasws Bin Al-Husaynasws used to recite. So sometimes a passer-by would pause (in order to listen), and he would shriek from the beauty of hisasws voice, and that the Imamasws , if heas were to manifest anything from that, the people would not be able to bear the beauty of hisasws voice’.

I said, ‘And why didn’t Rasool-Allahsaww raise hissaww voice with the Quran (recitation) when hesaww prayed Salāt with (leading) the people?’ So heasws said: ‘Rasool-Allahsaww used to only load upon the people – following himsaww what they could endure’.55

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سُلَيْمٍ الْفَرَّاءِ، عَمَّنْ أَخْبَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَعْرِبِ الْقُرْآنَ ؛ فَإِنَّهُ عَرَبِيٌّ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Suleym Al Fara’a, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘Arabise (articulate in Arabic) the Quran, for it is in Arabic’.56

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ أَوْحى إِلى مُوسَى بْنِ عِمْرَانَعليه‌السلام : إِذَا وَقَفْتَ بَيْنَ يَدَيَّ، فَقِفْ مَوْقِفَ الذَّلِيلِ الْفَقِيرِ، وَإِذَا قَرَأْتَ التَّوْرَاةَ، فَأَسْمِعْنِيهَا بِصَوْتٍ حَزِينٍ ».

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Revealed unto Musaas Bin Imranas : “Whenever youas stand in front of Meazwj , so stand the standing of the disgraced one, the poor; and whenever youas recite the Torah, so make it to be heard in a grief-laden voice’.57

7. عَنْهُ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَمْ يُعْطَ أُمَّتِي أَقَلَّ مِنْ ثَلَاثٍ: الْجَمَالِ، وَالصَّوْتِ الْحَسَنِ، وَالْحِفْظِ ».

From him, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Mysaww community has not been Given anything more scarcely than three (things) – the beauty, and the beautiful voice, and the memorisation (of the Holy Quran)’.58

8. عَنْهُ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ مِنْ أَجْمَلِ الْجَمَالِ الشَّعْرَ الْحَسَنَ، وَنَغْمَةَ الصَّوْتِ الْحَسَنِ ».

From him, from his father, from Ali Bin Ma’bad, from Yunus, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The most beautiful of the beauties is the beautiful hair and the tone of the beautiful voice’.59

9. عَنْهُ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ عَبْدِ اللهِ بْنِ‌ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : لِكُلِّ شَيْ‌ءٍ حِلْيَةٌ، وَحِلْيَةُ الْقُرْآنِ الصَّوْتُ الْحَسَنُ ».

From him, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘For everything is an ornament, and an ornament of the Quran is the beautiful voice’.60

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُوسَى بْنِ عُمَرَ الصَّيْقَلِ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنِ السَّكُونِيِّ، عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا بَعَثَ اللهُ ـ عَزَّ وَجَلَّ ـ نَبِيّاً إِلاَّ حَسَنَ الصَّوْتِ ».

A number of our companions, from Sahl Bin Ziyad, from Musa Bin Umar Al Sayqal, from Muhammad Bin Isa, from Al Sakuny, from Ali Bin Ismail Al Maysami, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic did not Send a Prophetsaww except with the beautiful voice’.61

11. سَهْلٌ، عَنِ الْحَجَّالِ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ أَحْسَنَ النَّاسِ صَوْتاً بِالْقُرْآنِ، وَكَانَ السَّقَّاؤُونَ يَمُرُّونَ، فَيَقِفُونَ بِبَابِهِ يَسْمَعُونَ قِرَاءَتَهُ، وَكَانَ أَبُو جَعْفَرٍعليه‌السلام أَحْسَنَ النَّاسِ صَوْتاً ».

Sahl Bin Ziyad, from Al Hajjal, from Ali Bin Uqba, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Aliasws Bin Al-Husaynasws was of the most beautiful of voices of the people with the (recitation of the) Quran, and the water carriers used to pass by hisasws door, and they would be pausing at hisasws door listening to hisasws recitation, and it was so that Abu Ja’farasws was of the most beautiful of voices of the people’.62

12. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ‌ الْمِيثَمِيِّ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يُكْرَهُ أَنْ يُقْرَأَ( قُلْ هُوَ اللهُ أَحَدٌ ) بِنَفَسٍ وَاحِدٍ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Asady, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Muhammad Bin Al Fuzayl who said,

‘Abu Abdullahasws said: ‘It is disliked to recite [112: 1] Say He Allah is One (Chapter 112), in one breath’.63

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : إِذَا قَرَأْتُ الْقُرْآنَ فَرَفَعْتُ بِهِ صَوْتِي، جَاءَنِي الشَّيْطَانُ، فَقَالَ: إِنَّمَا تُرَائِي بِهذَا أَهْلَكَ وَالنَّاسَ؟ قَالَ: « يَا أَبَا مُحَمَّدٍ، اقْرَأْ قِرَاءَةً مَا بَيْنَ الْقِرَاءَتَيْنِ: تُسْمِعُ أَهْلَكَ، وَرَجِّعْ بِالْقُرْآنِ‌ صَوْتَكَ ؛ فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يُحِبُّ الصَّوْتَ الْحَسَنَ يُرَجَّعُ فِيهِ تَرْجِيعاً ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Ja’farasws , ‘Whenever I recite the Quran, so I raise my voice with it, the Satanla come to me and says, ‘But rather, you are showing-off with this to your family and the people’. Heasws said: ‘O Abu Muhammad! Recite a recitation what is in-between the two recitations, to cause your family to hear, and repeat with the (Verses of the) Quran in your voice, for Allahazwj Mighty and Majestic Loves the beautiful voice repeating in it (with a) repeating’. 64

9- بَابٌ فِيمَنْ يُظْهِرُ الْغَشْيَةَ عِنْدَ الْقُرْآنِ‌

Chapter 10 – Regarding the one who manifests the fainting during recitation of the Quran

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ الضَّبِّيِّ، عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ، عَنْ عَبْدِ اللهِ بْنِ الْحَكَمِ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قُلْتُ: إِنَّ قَوْماً إِذَا ذَكَرُوا شَيْئاً مِنَ الْقُرْآنِ أَوْ حُدِّثُوا بِهِ، صَعِقَ أَحَدُهُمْ، حَتّى يُرى أَنَّ أَحَدَهُمْ لَوْ قُطِعَتْ يَدَاهُ أَوْ رِجْلَاهُ، لَمْ يَشْعُرْ بِذلِكَ؟ فَقَالَ: « سُبْحَانَ اللهِ! ذَاكَ مِنَ الشَّيْطَانِ، مَا بِهذَا نُعِتُوا، إِنَّمَا‌ هُوَ اللِّينُ وَالرِّقَّةُ وَالدَّمْعَةُ وَالْوَجَلُ ».

أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ حَسَّانَ، عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ، عَنْ عَبْدِ اللهِ بْنِ الْحَكَمِ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍعليه‌السلام ، مِثْلَهُ.

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Is’haq Al Sabiy, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Jabir,

(It has been narrated) from Abu Ja’farasws , said, ‘I said, ‘There is a group of people, when something is mentioned from the Quran or narrated with it, one of them would shriek (scream) to the extent that one of them would view that if his hand or his leg were to be cut off, he would not be aware of that’. So heasws said: ‘Glory be to Allahazwj ! That is from the Satanla , what is attributed with this. But rather, it is the softness and the tenderness, and the tears, and the scruples’.

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Jabir,

(It has been narrated) from Abu Ja’farasws – similar to it. 65

10- بَابٌ فِي كَمْ يُقْرَأُ الْقُرْآنُ وَيُخْتَمُ‌

Chapter 11 – In how much (time) should the Quran be recited and completed

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَقْرَأُ الْقُرْآنَ فِي لَيْلَةٍ؟ قَالَ: « لَا يُعْجِبُنِي أَنْ تَقْرَأَهُ فِي أَقَلَّ مِنْ شَهْرٍ ».

Ali Bin Ibrahim, from his father, from Hammad, from Al Husayn Bin Al Mukhtar, from Muhammad Bin Abdullah who said,

‘I said to Abu Abdullahasws , ‘Can I recite the (whole) Quran in a night?’ Heasws said: ‘Iasws do not like it if you were to recite it in less than a month’.66

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَقَالَ لَهُ أَبُو بَصِيرٍ: جُعِلْتُ فِدَاكَ، أَقْرَأُ الْقُرْآنَ فِي شَهْرِ رَمَضَانَ فِي لَيْلَةٍ؟ فَقَالَ: « لَا » قَالَ: فَفِي لَيْلَتَيْنِ؟ قَالَ: « لَا » قَالَ: فَفِي ثَلَاثٍ؟ قَالَ: « هَا » وَأَشَارَ بِيَدِهِ. ثُمَّ قَالَ: « يَا أَبَا مُحَمَّدٍ، إِنَّ لِرَمَضَانَ حَقّاً وَحُرْمَةً، لَا يُشْبِهُهُ شَيْ‌ءٌ مِنَ الشُّهُورِ، وَسكَانَ أَصْحَابُ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم يَقْرَأُ أَحَدُهُمُ الْقُرْآنَ فِي شَهْرٍ، أَوْ أَقَلَّ ؛ إِنَّ الْقُرْآنَ لَايُقْرَأُ هَذْرَمَةً، وَلكِنْ يُرَتَّلُ تَرْتِيلاً، فَإِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ الْجَنَّةِ، فَقِفْ عِنْدَهَا، وَسَلِ اللهَ ـ عَزَّ وَجَلَّ ـ الْجَنَّةَ، وَإِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ النَّارِ، فَقِفْ عِنْدَهَا، وَتَعَوَّذْ بِاللهِ مِنَ النَّارِ ».

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Ali Bin Abu Hamza who said,

‘I went over to Abu Abdullahasws , and Abu Baseer said to himasws , ‘May I be sacrificed for youasws ! Should I recite the (whole) Quran in a Month of Ramazan in a night?’ So heasws said: ‘No’. He said, ‘So in two nights?’ Heasws said: ‘No’. He said, ‘So in three?’ Heasws said: ‘Ha!’, and gestured by hisasws hand.

Then heasws said: ‘O Abu Muhammad! For (the Month of) Ramazan there is a right and a sanctity. Nothing resembles it from the (other) months; and it was so that the companions of Muhammadsaww , one of them would recite the (whole) Quran during a month, or less. The Quran is not to be recited jabbering, but it is to be recited slowly and with clarity (as it ought to be recited).

So whenever you pass by a Verse wherein is a Mention of the Paradise, so pause at it and ask Allahazwj Mighty and Majestic for the Paradise; and whenever you pass by a Verse wherein is Mention of the Fire, so pause at it and seek Refuge with Allahazwj from the Fire’.67

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ، عَنْ حُسَيْنِ بْنِ خَالِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: فِي كَمْ أَقْرَأُ الْقُرْآنَ؟ فَقَالَ: « اقْرَأْهُ أَخْمَاساً، اقْرَأْهُ أَسْبَاعاً، أَمَا إِنَّ عِنْدِي مُصْحَفاً مُجَزًّى أَرْبَعَةَ عَشَرَ جُزْءاً ».

Muhammad Bin Yahya, from Muhamad Bin Al Husayn, from Ali Bin Al Nu’man, from Yaqoub Bin Shuayb, from Husayn Bin Khalid,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘In how much (time) should I recite the (whole) Quran?’ So heasws said: ‘Recite it in fifths or sevenths. But, with measws there is a Parchment sectioned upon fourteen parts’.68

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنَّ أَبِي سَأَلَ جَدَّكَ عَنْ خَتْمِ الْقُرْآنِ فِي كُلِّ لَيْلَةٍ، فَقَالَ لَهُ جَدُّكَ: « فِي كُلِّ لَيْلَةٍ؟ » فَقَالَ لَهُ: فِي شَهْرِ رَمَضَانَ، فَقَالَ لَهُ جَدُّكَ: « فِي‌ شَهْرِ رَمَضَانَ؟ » فَقَالَ لَهُ أَبِي: نَعَمْ، مَا اسْتَطَعْتُ، فَكَانَ أَبِي يَخْتِمُهُ أَرْبَعِينَ خَتْمَةً فِي شَهْرِ رَمَضَانَ، ثُمَّ خَتَمْتُهُ بَعْدَ أَبِي، فَرُبَّمَا زِدْتُ، وَرُبَّمَا نَقَصْتُ عَلى قَدْرِ فَرَاغِي وَشُغُلِي وَنَشَاطِي وَكَسَلِي ؛ فَإِذَا كَانَ فِي يَوْمِ الْفِطْرِ جَعَلْتُ لِرَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم خَتْمَةً، وَلِعَلِيٍّعليه‌السلام أُخْرى، وَلِفَاطِمَةَعليها‌السلام أُخْرى، ثُمَّ لِلْأَئِمَّةِعليهم‌السلام حَتَّى انْتَهَيْتُ إِلَيْكَ، فَصَيَّرْتُ لَكَ وَاحِدَةً مُنْذُ صِرْتُ فِي هذَا الْحَالِ، فَأَيُّ شَيْ‌ءٍ لِي بِذلِكَ؟ قَالَ: « لَكَ بِذلِكَ أَنْ تَكُونَ مَعَهُمْ يَوْمَ الْقِيَامَةِ » قُلْتُ: اللهُ أَكْبَرُ، فَلِي بِذلِكَ؟! قَالَ: « نَعَمْ » ثَلَاثَ مَرَّاتٍ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Ibrahim Bin Abu Al Balad, from his father, from Ali Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassanasws , said, ‘I said to himasws , ‘My father asked yourasws grandfatherasws about completing the (whole) Quran during every night. So yourasws grandfatherasws said to him: ‘Every night?’ So he said to himasws , ‘In a Month of Ramazan’. So yourasws grandfatherasws said to him: ‘In a Month of Ramazan?’ So my father said to himasws , ‘Yes, whatever capacity (I have)’.

It was so that my father used to complete it, forty completions in a Month of Ramazan. Then I was completing it after my father. So sometimes I would exceed and sometimes I would be deficient, based upon a measurement of my free time, and my occupation, and my activity and my laziness. So whenever it was the day of (Eid) Al-Fitr, I would make one completion to be for Rasool-Allahsaww , and another one for Aliasws , and another for Syeda Fatimaasws , then another for the Imamsasws until I would end up with youasws . Thus, I have rendered one (completion) to be for youasws since I came to be in this state. So which thing would be for me due to that?’

Heasws said: ‘For you, due to that, is that you would happen to be with themasws on the Day of Judgment’. I said, ‘Allahazwj is the Greatest! So, for me would be that?’ Heasws said: ‘Yes’, three times’.69

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، قَالَ: سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللهِعليه‌السلام ـ وَأَنَا حَاضِرٌ ـ فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ، أَقْرَأُ الْقُرْآنَ فِي لَيْلَةٍ؟ فَقَالَ: « لَا » فَقَالَ: فِي لَيْلَتَيْنِ؟ فَقَالَ: « لَا » حَتّى بَلَغَ سِتَّ لَيَالٍ، فَأَشَارَ بِيَدِهِ، فَقَالَ: « هَا ».

ثُمَّ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يَا أَبَا مُحَمَّدٍ، إِنَّ مَنْ كَانَ قَبْلَكُمْ مِنْ أَصْحَابِ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم كَانَ يَقْرَأُ الْقُرْآنَ فِي شَهْرٍ وَأَقَلَّ ؛ إِنَّ الْقُرْآنَ لَايُقْرَأُ هَذْرَمَةً، وَلكِنْ يُرَتَّلُ تَرْتِيلاً، إِذَا مَرَرْتَ بِآيَةٍ فِيهَا ذِكْرُ النَّارِ، وَقَفْتَ عِنْدَهَا، وَتَعَوَّذْتَ بِاللهِ مِنَ النَّارِ ».

فَقَالَ أَبُو بَصِيرٍ: أَقْرَأُ الْقُرْآنَ فِي رَمَضَانَ فِي لَيْلَةٍ؟ فَقَالَ: « لَا » فَقَالَ: فِي لَيْلَتَيْنِ؟ فَقَالَ: « لَا » فَقَالَ: فِي ثَلَاثٍ؟ فَقَالَ: « هَا » وَأَوْمَأَ بِيَدِهِ فَقَالَ: « نَعَمْ، شَهْرُ رَمَضَانَ لَا يُشْبِهُهُ شَيْ‌ءٌ مِنَ الشُّهُورِ، لَهُ حَقٌّ وَحُرْمَةٌ، أَكْثِرْ مِنَ الصَّلَاةِ مَا اسْتَطَعْتَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza who said,

‘Abu Baseer asked Abu Abdullahasws , and I was present. So he said to himasws , ‘May I be sacrificed for youasws ! Should I recite (the whole) Quran in a night?’ so heasws said: ‘No’. So he said, ‘In two nights?’ So heasws said: ‘No’. Until it reached six nights. So heasws gestured by hisasws hand, and heasws said: ‘Ha!’

Then Abu Abdullahasws said: ‘O Abu Muhammad! The ones who were before you from the companions of Muhammadsaww used to recite the (whole) Quran in a month, and less. The Quran is such that it should not be recited by jabbering, but slowly and with clarity (as it ought to be recited). Whenever you pass by a Verse wherein is a Mention of the Fire, pause at it and seek Refuge with Allahazwj from the Fire’.

So Abu Baseer said, ‘Should I recite (the whole) Quran in one night of the Month of Ramazan?’ So heasws said: ‘No’. So he said, ‘In two nights?’ So heasws said: ‘No’. So he said, ‘In three?’ So heasws said: ‘Ha!’, and gestured by hisasws hand, ‘Yes, the Month of Ramazan is such that nothing resembles it from the (other) months. For it is a right and a sanctity. Frequent from the Salāt, whatever your capacity may be’. 70

11- بَابُ أَنَّ الْقُرْآنَ يُرْفَعُ كَمَا أُنْزِلَ‌

Chapter 12 – The Quran would be Raised just as it was Sent down

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ الرَّجُلَ الْأَعْجَمِيَّ مِنْ أُمَّتِي لَيَقْرَأُ الْقُرْآنَ بِعَجَمِيَّةٍ، فَتَرْفَعُهُ الْمَلَائِكَةُ عَلى عَرَبِيَّةٍ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The non-Arab man from mysaww community, let him recite the Quran in non-Arab (recitation), and the Angels would Raise it upon Arabic’.71

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، إِنَّا نَسْمَعُ الْآيَاتِ فِي الْقُرْآنِ لَيْسَ هِيَ عِنْدَنَا كَمَا نَسْمَعُهَا، وَلَانُحْسِنُ أَنْ نَقْرَأَهَا كَمَا بَلَغَنَا عَنْكُمْ، فَهَلْ نَأْثَمُ؟

فَقَالَ: « لَا، اقْرَؤُوا كَمَا تَعَلَّمْتُمْ، فَسَيَجِيئُكُمْ مَنْ يُعَلِّمُكُمْ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from one of his companions,

(It has been narrated) from Abu Al-Hassanasws , said, ‘I said to himasws , ‘May I be sacrificed for youasws ! We tend to hear the Verses in the Quran which are not with us just as we are hearing these to be, nor are we good in reciting it just as it reached us from youasws . So are we sinning?’ So heasws said: ‘No. Recite it just as you have learned it, so there would be coming, one (Al-Qaimasws ) who would be teaching you all’. 72

12- بَابُ فَضْلِ الْقُرْآنِ‌

Chapter 13 – Merits of the Quran

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ بَدْرٍ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ قَرَأَ( قُلْ هُوَ اللهُ أَحَدٌ ) مَرَّةً، بُورِكَ عَلَيْهِ ؛ وَمَنْ قَرَأَهَا مَرَّتَيْنِ، بُورِكَ عَلَيْهِ وَعَلى أَهْلِهِ ؛ وَمَنْ قَرَأَهَا ثَلَاثَ مَرَّاتٍ، بُورِكَ عَلَيْهِ وَعَلى أَهْلِهِ وَعَلى جِيرَانِهِ ؛ وَمَنْ قَرَأَهَا اثْنَتَيْ عَشْرَةَ مَرَّةً، بَنَى اللهُ لَهُ اثْنَيْ عَشَرَ قَصْراً فِي الْجَنَّةِ، فَيَقُولُ الْحَفَظَةُ: اذْهَبُوا بِنَا إِلى قُصُورِ أَخِينَا فُلَانٍ، فَنَنْظُرَ إِلَيْهَا ؛ وَمَنْ قَرَأَهَا مِائَةَ مَرَّةٍ، غُفِرَتْ لَهُ ذُنُوبُ خَمْسٍ وَعِشْرِينَ سَنَةً مَا خَلَا الدِّمَاءَ وَالْأَمْوَالَ ؛ وَمَنْ قَرَأَهَا أَرْبَعَمِائَةِ مَرَّةٍ، كَانَ لَهُ أَجْرُ أَرْبَعِمِائَةِ شَهِيدٍ كُلُّهُمْ قَدْ عُقِرَ جَوَادُهُ وَأُرِيقَ دَمُهُ ؛ وَمَنْ قَرَأَهَا أَلْفَ مَرَّةٍ فِي يَوْمٍ وَلَيْلَةٍ، لَمْ يَمُتْ حَتّى يَرى مَقْعَدَهُ فِي الْجَنَّةِ، أَوْ يُرى لَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Badr, from Muhammad Bin Marwan,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who recites [112: 1] Say He Allah is One (Chapter 112) once, would have Blessings upon him; and the one who recites it twice would have Blessings upon him and upon his family. And the one who recites it three times would have Blessings upon him, and upon his family, and upon his neighbours.

And the one who recites it twelve times, Allah would Build for him twelve castles in the Paradise. So the preservers (Angels) would be saying: ‘Come with us to the castle of our brother so and so, to look at it’.

And the one who recites it one hundred times, his sins of twenty five years would be Forgiven for him, apart from the (shedding of unlawful) blood, and the wealth. And the one who recites it four hundred times, would have for him the Recompense of four hundred martyrs having had hamstrung their horses (not to let it fall into enemy hands) and shed its blood. And the one who recites it a thousand times in a day and night, would not die until he sees his seat in the Paradise, or it is shown to him’.73

2. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَمَّا أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ هذِهِ الْآيَاتِ أَنْ يَهْبِطْنَ إِلَى الْأَرْضِ، تَعَلَّقْنَ بِالْعَرْشِ، وَقُلْنَ: أَيْ رَبِّ، إِلى أَيْنَ تُهْبِطُنَا؟ إِلى أَهْلِ الْخَطَايَا وَالذُّنُوبِ؟

فَأَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِنَّ: أَنِ اهْبِطْنَ، فَوَعِزَّتِي وَجَلَالِي، لَايَتْلُوكُنَّ أَحَدٌ مِنْ آلِ مُحَمَّدٍ وَشِيعَتِهِمْ فِي دُبُرِ مَا افْتَرَضْتُ عَلَيْهِ مِنَ الْمَكْتُوبَةِ فِي كُلِّ يَوْمٍ، إِلاَّ نَظَرْتُ‌ إِلَيْهِ بِعَيْنِيَ الْمَكْنُونَةِ فِي كُلِّ يَوْمٍ سَبْعِينَ نَظْرَةً، أَقْضِي لَهُ فِي كُلِّ نَظْرَةٍ سَبْعِينَ حَاجَةً، وَقَبِلْتُهُ عَلى مَا فِيهِ مِنَ الْمَعَاصِي، وَهِيَ: أُمُّ الْكِتَابِ، وَ( شَهِدَ اللهُ أَنَّهُ لا إِلهَ إِلاّ هُوَ وَالْمَلائِكَةُ وَأُولُوا الْعِلْمِ ) ، وَآيَةُ الْكُرْسِيِّ، وَآيَةُ الْمُلْكِ ».

الْخَطَايَا وَ الذُّنُو Humeyd Bin Ziyad, from Al Husayn Bin Muhammad, from Ahmad Bin Al Hassan Al Maysami, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘When Allahazwj Mighty and Majestic Commanded these Verses that they should descend to the earth, they attached themselves to the Throne and they said: ‘Yes Lordazwj ! To where are Youazwj Causing us to descend to? The people of the errors and sins?’

So Allahazwj Mighty and Majestic Revealed unto them to descend: “By Myazwj Might and Myazwj Majesty! You will not be recited by anyone from the Progenyasws of Muhammadsaww and theirasws Shias at the end of what Iazwj have Imposed upon him from the Prescribed (Salāt) during every day, except that Iazwj would Look at him with Myazwj Hidden Eyes during every day with seventy Glances, Fulfilling for him during every Glance, seventy needs, and Accept him upon whatever he would be in, from disobeying Meazwj .

And these are – the Mother of the Book (Surah Al-Fatiha – Chapter 1), [3: 18] Allah bears witness that there is no god but He, and (so do) the Angels and those possessed of knowledge, and the Ayat Al-Kursy (2: 255)’.74

3. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ حَسَّانَ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « مَنْ قَرَأَ الْمُسَبِّحَاتِ كُلَّهَا قَبْلَ أَنْ يَنَامَ، لَمْ يَمُتْ حَتّى يُدْرِكَ الْقَائِمَ، وَإِنْ مَاتَ كَانَ فِي جِوَارِ مُحَمَّدٍ النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ».

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from Muhammad Bin Sukeyn, from Amro Bin Shimr, from Jabir who said,

‘I heard Abu Ja’farasws saying: ‘The one who recites the Musabbihaat (Chapters 17, 57, 59, 61, 62, 64 & 87), all of them, before he sleeps, would not die until he sees Al-Qaimasws ; and when he does die, he would be in the vicinity of Muhammadas , the Prophetsaww ’.75

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ عَبْدِ اللهِ بْنِ طَلْحَةَ: عَنْ جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ قَرَأَ( قُلْ هُوَ اللهُ أَحَدٌ ) مِائَةَ مَرَّةٍ حِينَ‌ يَأْخُذُ مَضْجَعَهُ، غَفَرَ اللهُ لَهُ ذُنُوبَ خَمْسِينَ سَنَةً ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Nu’man, from Abdullah Bin Talha,

(It has been narrated) from Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The one who recites [112: 1] Say He Allah is One (Chapter 112) one hundred times when he takes to his bed, Allahazwj would Forgive his sins of fifty years’.76

5. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْخَشَّابِ، عَنِ ابْنِ بَقَّاحٍ، عَنْ مُعَاذٍ، عَنْ عَمْرِو بْنِ جُمَيْعٍ: رَفَعَهُ إِلى عَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ قَرَأَ أَرْبَعَ آيَاتٍ مِنْ أَوَّلِ الْبَقَرَةِ، وَآيَةَ الْكُرْسِيِّ، وَآيَتَيْنِ بَعْدَهَا، وَثَلَاثَ آيَاتٍ مِنْ آخِرِهَا، لَمْ يَرَ فِي نَفْسِهِ وَمَالِهِ شَيْئاً يَكْرَهُهُ، وَلَايَقْرَبُهُ شَيْطَانٌ، وَلَايَنْسَى الْقُرْآنَ ».

Humeyd Bin Ziyad, from Al Khashhab, from Ibn Baqah, from Muaz, from Amro Bin Humeyd,

(It has been narrated) raising it to Aliasws Bin Al-Husaynasws having said: ‘Rasool-Allahsaww said: ‘The one who recites four Verses from the beginning of (Surah) Al-Baqarah, and Ayat Al-Kursy (2: 255), and two Verses after it, and three Verses from its end, would not see anything in himself and his wealth, anything which he dislikes, nor will Satanla come near him, nor would he forget the Quran’.77

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ رَجُلٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ قَرَأَ( إِنّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ ) يَجْهَرُ بِهَا صَوْتَهُ، كَانَ كَالشَّاهِرِ سَيْفَهُ فِي سَبِيلِ اللهِ ؛ وَمَنْ قَرَأَهَا سِرّاً، كَانَ كَالْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللهِ ؛ وَمَنْ قَرَأَهَا عَشْرَ مَرَّاتٍ، مَرَّتْ لَهُ عَلى نَحْوِ أَلْفِ ذَنْبٍ مِنْ ذُنُوبِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Sayf Bin Ameyra, from a man,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who recites [97: 1] We have indeed revealed this in the Night of Predestination, being loud with it by his voice, would be like the brandisher of his sword in the Way of Allahazwj ; and the one who recites it privately would be like the one rolling in his blood in the Way of Allahazwj ; and the one who recites it ten times, Allahazwj would Forgive (his sins) for him upon an approximation of a thousand sins from his sins’.78

7. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَبِي ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ يَقُولُ:( قُلْ هُوَ اللهُ أَحَدٌ ) ثُلُثُ الْقُرْآنِ، وَ( قُلْ يا أَيُّهَا الْكافِرُونَ ) رُبُعُ الْقُرْآنِ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Yaqoub Bin Shuayb,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws was saying [112: 1] Say He Allah is One Chapter 112) is a third of the Quran, and [109: 1] (Say: O unbelievers) Chapter 109) is a quarter of the Quran’.79

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنِ الْحَسَنِ بْنِ الْجَهْمِ، عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ: عَنْ رَجُلٍ سَمِعَ أَبَا الْحَسَنِعليه‌السلام يَقُولُ: « مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ عِنْدَ مَنَامِهِ، لَمْ يَخَفِ الْفَالِجَ إِنْ شَاءَ اللهُ ؛ وَمَنْ قَرَأَهَا فِي دُبُرِ كُلِّ فَرِيضَةٍ، لَمْ يَضُرَّهُ ذُو حُمَةٍ ».

وَقَالَ: « مَنْ قَدَّمَ( قُلْ هُوَ اللهُ أَحَدٌ ) بَيْنَهُ وَبَيْنَ جَبَّارٍ، مَنَعَهُ اللهُ ـ عَزَّ وَجَلَّ ـ مِنْهُ ؛ يَقْرَؤُهَا مِنْ بَيْنِ يَدَيْهِ، وَمِنْ خَلْفِهِ، وَعَنْ يَمِينِهِ، وَعَنْ شِمَالِهِ ؛ فَإِذَا فَعَلَ ذلِكَ رَزَقَهُ اللهُ ـ عَزَّ وَجَلَّ ـ خَيْرَهُ، وَمَنَعَهُ مِنْ شَرِّهِ ».

وَقَالَ: « إِذَا خِفْتَ أَمْراً فَاقْرَأْ مِائَةَ آيَةٍ مِنَ الْقُرْآنِ مِنْ حَيْثُ شِئْتَ، ثُمَّ قُلِ: “اللهُمَّ اكْشِفْ عَنِّي الْبَلَاءَ” ؛ ثَلَاثَ مَرَّاتٍ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Al Hassan Bin Al Jahm, from Ibrahim Bin Mihzam,

(It has been narrated) from a man who heard Abu Al-Hassanasws saying: ‘The one who recites Ayat Al-Kursy (2: 255) at his sleep time would not be fearful of the paralysis, Allahazwj Willing; and the one who recites I at the end of every Obligatory (Salāt) who will not be harmed by (a creature with) the sting (e. g. scorpion etc.)’.

And heasws said: ‘The one precedes (by the recitation of) [112: 1] Say He Allah is One (Chapter 112) between him and a tyrant, Allahazwj Mighty and Majestic would Defend him due to his recitation of it, from in front of him, and from behind him, and from his right, and from his left. So when he does that, Allahazwj Mighty and Majestic would Grace him his goodness and Defend him from his (tyrant’s) evil’.

And heasws said: ‘Whenever you fear a matter, so recite one hundred Verses from the Quran from wherever you so desire to, then say,

‘O Allahazwj ! Remove the affliction from me’ – three times’.80

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ قَرَأَ مِائَةَ آيَةٍ يُصَلِّي بِهَا فِي لَيْلَةٍ، كَتَبَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ بِهَا قُنُوتَ لَيْلَةٍ ؛ وَمَنْ قَرَأَ مِائَتَيْ آيَةٍ فِي غَيْرِ صَلَاةٍ، لَمْ يُحَاجَّهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ ؛ وَمَنْ قَرَأَ خَمْسَمِائَةِ آيَةٍ فِي يَوْمٍ وَ لَيْلَةٍ فِي صَلَاةِ النَّهَارِ وَاللَّيْلِ، كَتَبَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ فِي اللَّوْحِ الْمَحْفُوظِ قِنْطَاراً مِنْ حَسَنَاتٍ، وَالْقِنْطَارُ أَلْفٌ وَمِائَتَا أُوقِيَّةٍ، وَالْأُوقِيَّةُ أَعْظَمُ مِنْ جَبَلِ أُحُدٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recites one hundred Verses, praying Salāt with these during a night, Allahazwj Mighty and Majestic would Write for him, due to it, the Qunoot (supplication during Salāt) for a night; and the one who recites two hundred Verses during other than a Salāt, the Quran would not argue against him on the Day of Judgment; and the one who recites five hundred Verses during a day and a night during a Salāt of a day and a night, Allahazwj Mighty and Majestic would Write for him in the Guarded Tablet, a Qintar of good deeds, and the Qintar is one thousand two hundred Owqiya, and the Owqiya is greater than the mountain of Ohad’.81

10. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ حَسَّانَ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ مَنْصُورِ بْنِ حَازِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ مَضى بِهِ يَوْمٌ وَاحِدٌ، فَصَلّى فِيهِ بِخَمْسِ صَلَوَاتٍ، وَلَمْ يَقْرَأْ فِيهَا بِـ( قُلْ هُوَ اللهُ أَحَدٌ ) ، قِيلَ لَهُ: يَا عَبْدَ اللهِ، لَسْتَ مِنَ الْمُصَلِّينَ ».

Abu Ali Al Ashary, from Muhammad Bin Hasan, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The one for whom a day passes by and he prays five Salāt during it and does not recite in these [112: 1] Say He Allah is One (Chapter 112), it would be said to him: ‘O servant of Allahazwj ! You are not from the praying ones’.82

11. وَبِهذَا الْإِسْنَادِ، عَنِ الْحَسَنِ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ، فَلَا يَدَعْ أَنْ يَقْرَأَ فِي دُبُرِ الْفَرِيضَةِ بِـ( قُلْ هُوَ اللهُ أَحَدٌ ) ؛ فَإِنَّهُ مَنْ قَرَأَهَا جَمَعَ اللهُ لَهُ خَيْرَ الدُّنْيَا وَالْآخِرَةِ، وَغَفَرَ لَهُ وَلِوَالِدَيْهِ وَمَا وَلَدَا ».

And by this chain, from Al Hassan Bin Sayf Bin Ameyra, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who was a believer in Allahazwj and the Last Day, so he should not leave the recitation at the end of the Obligatory (Salāt) with [112: 1] Say He Allah is One (Chapter 112), for the one who recites it, Allahazwj would Gather for him the goodness of the world and the Hereafter, and would Forgive (his sins) for him, and for his parents, and whatever he begets’.83

12. عَنْهُ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ سُورَةَ الْأَنْعَامِ نَزَلَتْ جُمْلَةً، شَيَّعَهَا سَبْعُونَ أَلْفَ مَلَكٍ حَتّى أُنْزِلَتْ عَلى مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ، فَعَظَّمُوهَا وَبَجَّلُوهَا ؛ فَإِنَّ اسْمَ اللهِ ـ عَزَّ وَجَلَّ ـ فِيهَا فِي سَبْعِينَ مَوْضِعاً، وَلَوْ يَعْلَمُ النَّاسُ مَا فِي قِرَاءَتِهَا مَا تَرَكُوهَا ».

From him, from Al Hassan Bin Ali Bin Abu Hamza, raising it, said,

‘Abu Abdullahasws said: ‘Surah Al-Anam (Chapter 6) was Revealed in its totality. Seventy thousand Angels escorted it until it was Revealed unto Muhammadsaww . Therefore, you should magnify it and revere it, for the Name of Allahazwj Mighty and Majestic is in it in seventy places, and had the people known what is in its recitation, they would not be neglecting it’.84

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : « أَنَّ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم صَلّى عَلى سَعْدِ بْنِ مُعَاذٍ، فَقَالَ: لَقَدْ وَافى مِنَ الْمَلَائِكَةِ سَبْعُونَ أَلْفاً، وَفِيهِمْ جَبْرَئِيلُعليه‌السلام يُصَلُّونَ عَلَيْهِ، فَقُلْتُ لَهُ: يَا جَبْرَئِيلُ، بِمَا يَسْتَحِقُّ صَلَاتَكُمْ عَلَيْهِ؟ فَقَالَ: بِقِرَاءَتِهِ( قُلْ هُوَ اللهُ أَحَدٌ ) قَائِماً وَقَاعِداً، وَرَاكِباً وَمَاشِياً، وَذَاهِباً وَجَائِياً ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws , that the Prophetsaww prayed (the funeral) Salāt upon Sa’ad Bin Mu’az and hesaww said: ‘There has been a delegation of seventy thousand from the Angels, and among them was Jibraeelas , praying (the funeral Salāt) upon him. So Isaww said to himas : ‘O Jibraeelas ! Due to what is he deserving of youras Salāt upon him?’ So heas said: ‘Due to his recitation of [112: 1] Say He Allah is One (Chapter 112), standing, and sitting, and riding, and walking, and going and coming’.85

14. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ بَشِيرٍ، عَنْ عُبَيْدِ اللهِ بْنِ الدِّهْقَانِ، عَنْ دُرُسْتَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ قَرَأَ( أَلْهاكُمُ التَّكاثُرُ ) عِنْدَ النَّوْمِ، وُقِيَ فِتْنَةَ الْقَبْرِ ».

A number of our companions, from Sahl Bin Ziyad, from Ja. far Bin Muhammad Bin Bashir, from Ubeydullah Bin Al Dihqan, from Dorost,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who recites [102: 1] (Abundance diverts you) at sleep-time would be saved from the strife of the grave’.86

15. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ عَبْدِ اللهِ بْنِ الْفَضْلِ النَّوْفَلِيِّ رَفَعَهُ، قَالَ: مَا قُرِئَتِ الْحَمْدُ عَلى وَجَعٍ سَبْعِينَ مَرَّةً إِلاَّ سَكَنَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazi’e, from Abdullah Bin Al Fazl Al Nowfaly, raising it,

‘Heasws said: ‘(Surah) Al-Hamd (Chapter 1) would not be recited upon a pain seventy times, except that it would settle’.87

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَوْ قُرِئَتِ الْحَمْدُ عَلى مَيِّتٍ سَبْعِينَ مَرَّةً، ثُمَّ رُدَّتْ فِيهِ الرُّوحُ، مَا كَانَ ذلِكَ عَجَباً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘If (Surah) Al-Hamd (Chapter 1) was to be recited upon a deceased seventy times, then the soul were to return back in him, that would not be a cause for astonishment’.88

17. عَنْهُ، عَنْ أَحْمَدَ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « مَا مِنْ أَحَدٍ فِي حَدِّ الصِّبَا يَتَعَهَّدُ فِي كُلِّ لَيْلَةٍ قِرَاءَةَ( قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ) ، وَ( قُلْ أَعُوذُ بِرَبِّ النّاسِ ) كُلَّ وَاحِدَةٍ ثَلَاثَ مَرَّاتٍ، وَ( قُلْ هُوَ اللهُ أَحَدٌ ) مِائَةَ مَرَّةٍ، فَإِنْ لَمْ يَقْدِرْ فَخَمْسِينَ، إِلاَّ صَرَفَ اللهُ ـ عَزَّ وَجَلَّ ـ عَنْهُ كُلَّ لَمَمٍ، أَوْ عَرَضٍ مِنْ أَعْرَاضِ الصِّبْيَانِ، وَالْعُطَاشَ، وَفَسَادَ الْمَعِدَةِ، وَبُدُورَ الدَّمِ أَبَداً، مَا تُعُوهِدَ بِهذَا حَتّى يَبْلُغَهُ الشَّيْبُ، فَإِنْ تَعَهَّدَ نَفْسَهُ بِذلِكَ أَوْ تُعُوهِدَ، كَانَ‌ مَحْفُوظاً إِلى يَوْمِ يَقْبِضُ اللهُ ـ عَزَّ وَجَلَّ ـ نَفْسَهُ ».

From him, from Ahmad Bin Bakr, from Salih, from Suleyman Al Ja’fary,

(It has been narrated) from Abu Al-Hassanasws , said, ‘I heard himasws saying: ‘There is no one (still) in the limit of childhood who vows for the recitation during every night with [113: 1] Say: I seek Refuge with the Lord of Al Falaq (Chapter 113) and [114: 1] Say: I seek Refuge with the Lord of the people (Chapter 114), each one three times, and [112: 1] Say: He Allah is One one-hundred times, but if he is not able, then fifty times, except that Allahazwj Mighty and Majestic would Exchange from him, every mental problem, or an illness from the illnesses of the children, and the dangerous thirst (dehydration), and the spoiling of the stomach, and the blood circulation (disorder), ever, for as long as he vows by this until he reaches the old age. So if he were to vow himself with that, or keeps on vowing, would be protected up to the Day Allahazwj Mighty and Majestic Captures his soul’.89

18. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ، قَالَ: سَمِعْتُ أَبَا إِبْرَاهِيمَعليه‌السلام يَقُولُ: « مَنِ اسْتَكْفى بِآيَةٍ مِنَ الْقُرْآنِ مِنَ الشَّرْقِ إِلَى الْغَرْبِ، كُفِيَ إِذَا كَانَ بِيَقِينٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Ahmad Al Minqary who said,

‘I heard Abu Ibrahimasws (7th Imamasws ) saying: ‘The one who suffices with one Verse from the Quran from the east to the west, that would suffice him, when that was with conviction’.90

19. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الْعُوذَةِ، قَالَ: « تَأْخُذُ قُلَّةً جَدِيدَةً، فَتَجْعَلُ فِيهَا مَاءً، ثُمَّ تَقْرَأُ عَلَيْهَا( إِنّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ ) ثَلَاثِينَ مَرَّةً، ثُمَّ تُعَلَّقُ، وَتَشْرَبُ مِنْهَا وَتَتَوَضَّأُ، وَيُزَادُ فِيهَا مَاءٌ إِنْ شَاءَ اللهُ ».

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq and Ali Bin Ibrahim, from his father, Altogether from Bakr Bin Muhammad Al Azdy, from a man,

(It has been narrated) from Abu Abdullahasws regarding the amulet. Heasws said: ‘Take a new jar and make water to be in it. Then recite upon it [97: 1] We have indeed revealed this in the Night of Predestination (Chapter 97), thirty times, then hang it (somewhere), and drink from it, and perform ablution (from it), and increase the water in it, Allahazwj Willing’.91

20. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ إِدْرِيسَ الْحَارِثِيِّ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ مُفَضَّلِ بْنِ عُمَرَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يَا مُفَضَّلُ، احْتَجِزْ مِنَ النَّاسِ كُلِّهِمْ بِـ( بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ ) ، وَبِـ( قُلْ هُوَ اللهُ أَحَدٌ ) ، اقْرَأْهَا عَنْ يَمِينِكَ وَعَنْ شِمَالِكَ، وَمِنْ بَيْنِ يَدَيْكَ وَمِنْ خَلْفِكَ، وَمِنْ فَوْقِكَ وَمِنْ تَحْتِكَ، فَإِذَا دَخَلْتَ عَلى سُلْطَانٍ جَائِرٍ، فَاقْرَأْهَا حِينَ تَنْظُرُ إِلَيْهِ ثَلَاثَ مَرَّاتٍ، وَاعْقِدْ بِيَدِكَ الْيُسْرى، ثُمَّ لَاتُفَارِقْهَا حَتّى تَخْرُجَ مِنْ عِنْدِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Idrees Al Harsy, from Muhammad Bin Sinan, from Mufazzal Bin Umra who said,

‘Abu Abdullahasws said: ‘O Mufazzal! Protect yourself from the people, all of them by [1: 1] In the Name of Allah the Beneficent, the Merciful, and by [112: 1] Say: He Allah is One (Chapter 112), reciting it on your right, and on your left, and in front of you, and from behind you, and from above you, and from beneath you. So whenever you go over to a tyrannous ruling authority, then recite it when you look at him, three times, and close your left hand, nor releasing it until you come out from his presence’.92

21. مُحَمَّدُ بْنُ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ جَعْفَرٍ، عَنِ السَّيَّارِيِّ، عَنْ مُحَمَّدِ بْنِ بَكْرٍ، عَنْ أَبِي الْجَارُودِ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ: عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ أَنَّهُ قَالَ: « وَالَّذِي بَعَثَ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم بِالْحَقِّ وَأَكْرَمَ أَهْلَ بَيْتِهِ، مَا مِنْ شَيْ‌ءٍ تَطْلُبُونَهُ مِنْ حِرْزٍ ـ مِنْ حَرَقٍ، أَوْ غَرَقٍ، أَوْ سَرَقٍ، أَوْ إِفْلَاتِ دَابَّةٍ مِنْ صَاحِبِهَا، أَوْ ضَالَّةٍ، أَوْ آبِقٍ ـ إِلاَّ وَهُوَ فِي الْقُرْآنِ ؛ فَمَنْ أَرَادَ ذلِكَ فَلْيَسْأَلْنِي عَنْهُ ».

قَالَ: فَقَامَ إِلَيْهِ رَجُلٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنِي عَمَّا يُؤَمِّنُ مِنَ الْحَرَقِ، وَالْغَرَقِ.

فَقَالَ: « اقْرَأْ هذِهِ الْآيَاتِ:( اللهُ الَّذِي نَزَّلَ الْكِتابَ وَهُوَ يَتَوَلَّى الصّالِحِينَ ) وَ( ما قَدَرُوا اللهَ حَقَّ قَدْرِهِ ) إِلى قَوْلِهِ:( سُبْحانَهُ وَتَعالى عَمّا يُشْرِكُونَ ) فَمَنْ قَرَأَهَا فَقَدْ أَمِنَ الْحَرَقَ وَالْغَرَقَ ». قَالَ: فَقَرَأَهَا رَجُلٌ وَاضْطَرَمَتِ النَّارُ فِي بُيُوتِ جِيرَانِهِ وَبَيْتُهُ وَسَطَهَا، فَلَمْ يُصِبْهُ شَيْ‌ءٌ.

ثُمَّ قَامَ إِلَيْهِ رَجُلٌ آخَرُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ دَابَّتِيَ اسْتَصْعَبَتْ عَلَيَّ وَأَنَا‌ مِنْهَا عَلى وَجَلٍ

فَقَالَ: « اقْرَأْ فِي أُذُنِهَا الْيُمْنى:( وَلَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَالْأَرْضِ طَوْعاً وَكَرْهاً وَإِلَيْهِ يُرْجَعُونَ ) » فَقَرَأَهَا، فَذَلَّتْ لَهُ دَابَّتُهُ.

وَقَامَ إِلَيْهِ رَجُلٌ آخَرُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ أَرْضِي أَرْضٌ مَسْبَعَةٌ، وَإِنَّ السِّبَاعَ تَغْشى مَنْزِلِي وَلَاتَجُوزُ حَتّى تَأْخُذَ فَرِيسَتَهَا.

فَقَالَ: « اقْرَأْ:( لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللهُ لا إِلهَ إِلاّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ ) » فَقَرَأَهُمَا الرَّجُلُ، فَاجْتَنَبَتْهُ السِّبَاعُ.

ثُمَّ قَامَ إِلَيْهِ آخَرُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ فِي بَطْنِي مَاءً أَصْفَرَ، فَهَلْ مِنْ شِفَاءٍ؟

فَقَالَ: « نَعَمْ، بِلَا دِرْهَمٍ وَلَا دِينَارٍ، وَلكِنِ اكْتُبْ عَلى بَطْنِكَ آيَةَ الْكُرْسِيِّ، وَتَغْسِلُهَا، وَتَشْرَبُهَا، وَتَجْعَلُهَا ذَخِيرَةً فِي بَطْنِكَ، فَتَبْرَأُ بِإِذْنِ اللهِ عَزَّ وَجَلَّ » فَفَعَلَ الرَّجُلُ، فَبَرَأَ بِإِذْنِ اللهِ.

ثُمَّ قَامَ إِلَيْهِ آخَرُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنِي عَنِ الضَّالَّةِ.

فَقَالَ: « اقْرَأْ « يس » فِي رَكْعَتَيْنِ، وَقُلْ: يَا هَادِيَ الضَّالَّةِ، رُدَّ عَلَيَّ ضَالَّتِي » فَفَعَلَ، فَرَدَّ اللهُ عَلَيْهِ ضَالَّتَهُ ثُمَّ قَامَ إِلَيْهِ آخَرُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنِي عَنِ الْآبِقِ.

فَقَالَ: « اقْرَأْ:( أَوْ كَظُلُماتٍ فِي بَحْرٍ لُجِّيٍّ يَغْشاهُ مَوْجٌ مِنْ فَوْقِهِ مَوْجٌ ) إِلى قَوْلِهِ:( وَمَنْ لَمْ يَجْعَلِ اللهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ ) » فَقَالَهَا الرَّجُلُ، فَرَجَعَ إِلَيْهِ الْآبِقُ.

ثُمَّ قَامَ إِلَيْهِ آخَرُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنِي عَنِ السَّرَقِ ؛ فَإِنَّهُ لَايَزَالُ قَدْ يُسْرَقُ لِيَ الشَّيْ‌ءُ بَعْدَ الشَّيْ‌ءِ لَيْلاً.

فَقَالَ: « اقْرَأْ إِذَا أَوَيْتَ إِلى فِرَاشِكَ:( قُلِ ادْعُوا اللهَ أَوِ ادْعُوا الرَّحْمنَ ) إِلى قَوْلِهِ:( وَكَبِّرْهُ تَكْبِيراً ) ».

ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « مَنْ بَاتَ بِأَرْضٍ قَفْرٍ، فَقَرَأَ هذِهِ الْآيَةَ:( إِنَّ رَبَّكُمُ اللهُ الَّذِي خَلَقَ السَّماواتِ وَالْأَرْضَ فِي سِتَّةِ أَيّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ ) إِلى قَوْلِهِ:( تَبارَكَ اللهُ رَبُّ الْعالَمِينَ ) حَرَسَتْهُ الْمَلَائِكَةُ، وَتَبَاعَدَتْ عَنْهُ الشَّيَاطِينُ ».

قَالَ: فَمَضَى الرَّجُلُ، فَإِذَا هُوَ بِقَرْيَةٍ خَرَابٍ، فَبَاتَ فِيهَا، وَلَمْ يَقْرَأْ هذِهِ الْآيَةَ، فَتَغَشَّاهُ الشَّيْطَانُ، وَإِذَا هُوَ آخِذٌ بِخَطْمِهِ، فَقَالَ لَهُ صَاحِبُهُ: أَنْظِرْهُ، وَاسْتَيْقَظَ الرَّجُلُ، فَقَرَأَ الْآيَةَ، فَقَالَ الشَّيْطَانُ لِصَاحِبِهِ: أَرْغَمَ اللهُ أَنْفَكَ، احْرُسْهُ الْآنَ حَتّى يُصْبِحَ، فَلَمَّا أَصْبَحَ رَجَعَ إِلى أَمِيرِ الْمُؤْمِنِينَعليه‌السلام ، فَأَخْبَرَهُ، وَقَالَ لَهُ: رَأَيْتُ فِي كَلَامِكَ الشِّفَاءَ وَالصِّدْقَ، وَمَضى بَعْدَ طُلُوعِ الشَّمْسِ، فَإِذَا هُوَ بِأَثَرِ شَعْرِ الشَّيْطَانِ مُجْتَمِعاً فِي الْأَرْضِ.

Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Sayyari, from Muhammad Bin Bakr, from Abu Al Jaroud, from Al Asbagh Bin Nubata,

(It has been narrated) from Amir Al-Momineenasws having said: ‘By the Oneazwj Who Sent Muhammadsaww with the Truth, and Honoured the Peopleasws of hissaww Household, there is nothing you would be seeking from a protective charm (amulet), from burning, or drowning, or theft, or fleeing of an animal from its owner, or straying, or an absconding one (slave), except that it is in the Quran. Therefore, the one who wants that, so let him ask measws about it’.

He (the narrator) said, ‘So a man stood up to himasws and said, ‘O Amir Al-Momineenasws ! Inform me about what can secure from the burning, and the drowning?’ So heasws said: ‘Recite these Verses - [7: 196] Surely, my guardian is Allah, Who Revealed the Book, and He Befriends the righteous; [39: 67] And they did not appreciate Allah with the appreciation that is due to Him - up to Hisazwj Words Glory be to Him, and Exalted is He, above what they are associating. So the one who recites these, so he would be safe from the burning and the drowning.

He (the narrator) said, ‘So the man recited these, and fire erupted in the houses of his neighbourhood, and his house was in the middle of it, but nothing affected him’.

Then another man stood up to himasws and he said, ‘O Amir Al-Momineenasws ! My animal has become difficult upon me and I am apprehensive from it’. So heasws said:

‘Recite in its right ear [3: 83] and to Him submits whoever is in the skies and the earth, willingly or unwillingly, and to Him shall they be returning’. So he recited it, and his animal became submissive to him.

And another man stood up to himasws and he said, ‘O Amir Al-Momineenasws ! My land is a land (full of) wild animals, and the animals tend to overwhelm my house and they do not go away until they seize their prey’. So heasws said: ‘Recite [9: 128] Certainly a Rasool has come to you from among yourselves; It is grievous to him that you should be overburdened, being full of concern for you; to the believers (he is) kind, merciful [9: 129] But if they turn back, say: Allah is Sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of the Magnificent Throne’. So the man recited them both, and the predatory wild animals kept away from him’.

Then another man stood up to himasws and he said, ‘O Amir Al-Momineenasws ! In my belly there is yellow water, so is there a cure from it?’ So heasws said: ‘Yes, without a Dirham nor a Dinar. But write upon your belly Ayat Al-Kursy (2: 255), and wash it, and drink it, and make it to be a hoard inside your belly, and you would be cured by the Permission of Allahazwj Mighty and Majestic’. So the man did so and he was cured by the Permission of Allahazwj ’.

Then another one stood up to himasws and he said, ‘O Amir Al-Momineenasws ! Inform me about the strayed (animal)’. So heasws said: ‘Recite Ya Seen (Chapter 36) during the two Rukous (in the Salāt), and say, ‘O Guide of the straying one! Return my straying (animal)’. So he did so and Allahazwj Mighty and Majestic Returned his straying (animal) back to him.

Then another one stood up to himasws and he said, ‘O Amir Al-Momineenasws ! Inform me about the absconding one (slave)’. So heasws said: ‘Recite [24: 40] Or like utter darkness in the sea – up to Hisazwj Words and to whomsoever Allah does not give Light, he has no Light. So the man said these, and he absconding (slave) returned to him’.

Then another stood up to himasws and he said, ‘O Amir Al-Momineenasws ! Inform me about the theft, for I have not ceased to be stolen from, something after something, at nights’. So heasws said to him: ‘Recite whenever you go to your bed [17: 110] Say: Call upon Allah or call upon the Beneficent; whichever (Name) you call upon – up to Hisazwj Words [17: 111] and exclaim His Greateness with Exclamations’.

Then Amir Al-Momineenasws said: ‘The one who spends the night in a land of wilderness, so he should recite these Verses [7: 54] Surely, your Lord is Allah, Who Created the skies and the earth in six days, then Established upon the Throne – up to Hisazwj Words Blessed is Allah, the Lord of the Worlds, the Angels would fortify him and the Satansla would distance themselves from him’.

Then (the narrator) said, ‘The man went, and he was in a ruined town, So he spent the night in it and did not recite these Verses. So the Satanla overcame him and seized him by his face. So hisla companion said to himla , ‘Look at this’, and the man woke up. So he recited the Verse. So the Satanla said to hisla companion, ‘May Allahazwj Rub your nose (Humiliate you). Protect him now, until the morning’. So when it was morning, he returned to Amir Al-Momineenasws and informed himasws , and said, to himasws , ‘I saw the healing and the truthfulness in yourasws speech’. And he went after the emergence of the sun, and there were traces of the hair of the Satanla , gathered in the ground’.93

22. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ سَلَمَةَ بْنِ مُحْرِزٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « مَنْ لَمْ يُبْرِئْهُ الْحَمْدُ، لَمْ يُبْرِئْهُ شَيْ‌ءٌ ».

Muhammad Bin Yahya, from Ahmad Bn Muhammad, from Muhammad Bin Sinan, from Salma Bin Muhriz who said,

‘I heard Abu Ja’farasws saying: ‘The one whom (Surah) Al-Hamd (Chapter 1) does not cure, nothing would cure him’.94

23. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ قَالَ: « مَنْ قَرَأَ إِذَا أَوى إِلى فِرَاشِهِ:( قُلْ يا أَيُّهَا الْكافِرُونَ ) ‌ وَ( قُلْ هُوَ اللهُ أَحَدٌ ) ، كَتَبَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ بَرَاءَةً مِنَ الشِّرْكِ ».

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Safwan Bin Yahya, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recites when he retires to his bed [109: 1] (Say: O unbelievers) Chapter 109) and [112: 1] Say He Allah is One (Chapter 112), Allahazwj Mighty and Majestic would Write for him an immunity from the Shirk (association with Allahazwj )’.95

24. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ مَعْبَدٍ، عَنْ أَبِيهِ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ قَالَ: « لَا تَمَلُّوا مِنْ قِرَاءَةِ( إِذا زُلْزِلَتِ الْأَرْضُ زِلْزالَها ) ؛ فَإِنَّهُ مَنْ كَانَتْ قِرَاءَتُهُ بِهَا فِي نَوَافِلِهِ، لَمْ يُصِبْهُ اللهُ ـ عَزَّ وَجَلَّ ـ بِزَلْزَلَةٍ أَبَداً، وَلَمْ يَمُتْ بِهَا، وَلَابِصَاعِقَةٍ، وَلَابِآفَةٍ مِنْ آفَاتِ الدُّنْيَا حَتّى يَمُوتَ ؛ وَإِذَا مَاتَ نَزَلَ عَلَيْهِ مَلَكٌ كَرِيمٌ مِنْ عِنْدِ رَبِّهِ، فَيَقْعُدُ عِنْدَ رَأْسِهِ، فَيَقُولُ: يَا مَلَكَ الْمَوْتِ، ارْفُقْ بِوَلِيِّ اللهِ، فَإِنَّهُ كَانَ كَثِيراً مَا يَذْكُرُنِي، وَيَذْكُرُ تِلَاوَةَ هذِهِ السُّورَةِ، وَتَقُولُ لَهُ السُّورَةُ مِثْلَ ذلِكَ، وَيَقُولُ مَلَكُ الْمَوْتِ: قَدْ أَمَرَنِي رَبِّي أَنْ أَسْمَعَ لَهُ وَأُطِيعَ، وَلَاأُخْرِجَ رُوحَهُ حَتّى يَأْمُرَنِي بِذلِكَ، فَإِذَا أَمَرَنِي أَخْرَجْتُ رُوحَهُ، وَلَايَزَالُ مَلَكُ الْمَوْتِ عِنْدَهُ حَتّى يَأْمُرَهُ بِقَبْضِ رُوحِهِ إِذَا كُشِفَ لَهُ الْغِطَاءُ، فَيَرى مَنَازِلَهُ فِي الْجَنَّةِ، فَيُخْرِجُ رُوحَهُ مِنْ أَلْيَنِ مَا يَكُونُ مِنَ الْعِلَاجِ، ثُمَّ يُشَيِّعُ رُوحَهُ إِلَى الْجَنَّةِ سَبْعُونَ أَلْفَ مَلَكٍ يَبْتَدِرُونَ بِهَا إِلَى الْجَنَّةِ ».

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from his father, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not be frustrated from the recitation of [99: 1] When the earth is shaken with its (violent) shaking Chapter 99), for the one who was reciting with it in his Optional (Salāt), Allahazwj Mighty and Majestic would not Hit him by an earthquake, ever, and he would not die due to it, nor by a thunderbolt, nor by a calamity from the calamities of the world until he dies. And when he does die, a benevolent Angel would descend upon him from the Presence of his Lordazwj and sit by his head, and he would be saying: ‘O Angel of death! Be kind with a friend of Allahazwj , for it was frequent what he used to mentioned me and mention the recitation of this Chapter.

And the Chapter (99) would say to him similar to that, and the Angel of death would be saying: ‘My Lordazwj has already Commanded me that I should listen to him and obey, and not extract his soul until he instructs me with that. So when he does instruct me, I shall extract his soul’.

And the Angel of death would not cease to be in his presence until he instruct him with the extraction of his own soul; and when the covers are removed for him, so he sees his house in the Paradise, so he (the Angel of death) would extract his soul from the gentlest of what can happen to be from the treatment. Then his soul would be escorted to the Paradise by seventy thousand Angels, encircling him to the Paradise’. 96

13- بَابُ النَّوَادِرِ‌

Chapter 14 – The Miscellaneous

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ عُبَيْسِ بْنِ هِشَامٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قُرَّاءُ الْقُرْآنِ ثَلَاثَةٌ: رَجُلٌ قَرَأَ الْقُرْآنَ، فَاتَّخَذَهُ بِضَاعَةً، وَاسْتَدَرَّ بِهِ الْمُلُوكَ، وَاسْتَطَالَ بِهِ عَلَى النَّاسِ ؛ وَرَجُلٌ قَرَأَ الْقُرْآنَ، فَحَفِظَ حُرُوفَهُ، وَضَيَّعَ حُدُودَهُ، وَأَقَامَهُ إِقَامَةَ الْقِدْحِ، فَلَا كَثَّرَ اللهُ هؤُلَاءِ مِنْ حَمَلَةِ الْقُرْآنِ ؛ وَرَجُلٌ قَرَأَ الْقُرْآنَ، فَوَضَعَ دَوَاءَ الْقُرْآنِ عَلى دَاءِ قَلْبِهِ، فَأَسْهَرَ بِهِ لَيْلَهُ، وَأَظْمَأَ بِهِ نَهَارَهُ، وَقَامَ بِهِ فِي مَسَاجِدِهِ، وَتَجَافى بِهِ عَنْ فِرَاشِهِ، فَبِأُولئِكَ يَدْفَعُ اللهُ الْعَزِيزُ الْجَبَّارُ الْبَلَاءَ، وَبِأُولئِكَ يُدِيلُ اللهُ ـ عَزَّ وَجَلَّ ـ مِنَ الْأَعْدَاءِ، وَبِأُولئِكَ يُنَزِّلُ اللهُ ـ عَزَّ وَجَلَّ ـ الْغَيْثَ مِنَ السَّمَاءِ، فَوَ اللهِ لَهؤُلَاءِ فِي قُرَّاءِ الْقُرْآنِ أَعَزُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Ubeys Bin Hisham, from the one who mentioned it,

(It has been narrated) from Abu Ja’farasws having said: ‘The reciters of the Quran are three (types) – A man who recites the Quran, so he takes it as a commodity and attracts the attention of the kings with it, and extend (his control) by it upon the people. And a man who recites the Quran, so he memorises its letters and wastes its limits, and his standing is (like) the standing of the arrow. May Allahazwj not Cause a lot of these ones to be from the bearers of the Quran.

And a man who recites the Quran, so he places the medicine of the Quran upon the illness of his heart. So he holds a vigil with it during his nights and remains thirsty due to it by his day, and he stands by it in his Masjid, and ignores his bed due to it. So it is due to them that Allahazwj the Mighty, the Compeller Repels the affliction, and it is due to them Allahazwj Defends from the enemies, and it is due to them that Allahazwj Mighty and Majestic Sends down the rain from the sky. Thus, by Allahazwj , these ones among the reciters of the Quran, they are more rarer than the red ruby’.97

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي حَمْزَةَ، عَنْ أَبِي يَحْيى، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَعليه‌السلام يَقُولُ: « نَزَلَ الْقُرْآنُ أَثْلَاثاً: ثُلُثٌ فِينَا وَفِي عَدُوِّنَا ؛ وَثُلُثٌ سُنَنٌ وَأَمْثَالٌ ؛ وَثُلُثٌ فَرَائِضُ وَأَحْكَامٌ ».

A number of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Abu Hamza, from Abu Yahya,

(It has been narrated) from Al-Asbagh Bin Nubata who said, ‘I heard Amir Al-Momineenasws saying: ‘The Quran was Revealed in three (parts) – one-third is regarding usasws and ourasws enemies, and one-third is about the Sunnah and examples, and one-third is about Impositions and the regulations’.98

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَجَّالِ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْقُرْآنَ نَزَلَ أَرْبَعَةَ أَرْبَاعٍ: رُبُعٌ حَلَالٌ، وَرُبُعٌ حَرَامٌ، وَرُبُعٌ سُنَنٌ وَأَحْكَامٌ، وَرُبُعٌ خَبَرُ مَا كَانَ قَبْلَكُمْ، وَنَبَأُ مَا يَكُونُ بَعْدَكُمْ، وَفَصْلُ مَا بَيْنَكُمْ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Hajjal, from Ali Bin Uqba, from Dawood Bin Farqad, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran is Revealed in four (parts) – a quarter is Permissible, and a quarter is Prohibitions, and a quarter is Sunnah and regulations, and a quarter is information of what was before you and a news (foretelling) of what is to happen after you, and decisions of what (disputes there are) between you’.99

4. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « نَزَلَ الْقُرْآنُ أَرْبَعَةَ أَرْبَاعٍ: رُبُعٌ فِينَا، وَرُبُعٌ فِي عَدُوِّنَا، وَرُبُعٌ سُنَنٌ وَأَمْثَالٌ، وَرُبُعٌ فَرَائِضُ وَأَحْكَامٌ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws having said: ‘The Quran is Revealed in four (parts) – a quarter is regarding usasws , and a quarter is regarding ourasws enemies, and a quarter is a Sunnah and examples, and a quarter is Obligations and regulations’.100

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ، عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ السَّرِيِّ، عَنْ عَمِّهِ عَلِيِّ بْنِ السَّرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَوَّلُ مَا نَزَلَ عَلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم :( بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ اقْرَأْ بِاسْمِ رَبِّكَ ) وَآخِرُهُ:( إِذا جاءَ نَصْرُ اللهِ ) ».

A number of our companions, from Ahmad Bin Muhammad, and Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Muhammad Bin Al Hassan Al Sarriy, from his uncle Ali Bin Al Sariy,

(It has been narrated) from Abu Abdullahasws having said: ‘The first of what was Revealed upon Rasool-Allahsaww was In the Name of Allahazwj the Beneficent, the Merciful, [96: 1] Read in the name of your Lord Who Created and the last of it (Chapter Revealed) was [110: 1] When there comes the help of Allah and the victory’.101

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ، عَنْ حَفْصِ بْنِ غِيَاثٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ ) وَإِنَّمَا أُنْزِلَ فِي عِشْرِينَ سَنَةً بَيْنَ أَوَّلِهِ وَآخِرِهِ؟

فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « نَزَلَ الْقُرْآنُ جُمْلَةً وَاحِدَةً فِي شَهْرِ رَمَضَانَ إِلَى الْبَيْتِ الْمَعْمُورِ، ثُمَّ نَزَلَ فِي طُولِ عِشْرِينَ سَنَةً ».

ثُمَّ قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : نَزَلَتْ صُحُفُ إِبْرَاهِيمَ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ، وَأُنْزِلَتِ التَّوْرَاةُ لِسِتٍّ مَضَيْنَ مِنْ شَهْرِ رَمَضَانَ، وَأُنْزِلَ الْإِنْجِيلُ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ، وَأُنْزِلَ الزَّبُورُ لِثَمَانَ عَشْرَةَ خَلَوْنَ مِنْ شَهْرِ رَمَضَانَ، وَأُنْزِلَ الْقُرْآنُ فِي ثَلَاثٍ وَعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Al Qasim, from Muhammad Bin Suleyman, from Dawood, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [2: 185] The Month of Ramazan is that in which the Quran was Revealed, but rather it was Revealed during twenty years between its first and its last’.

So Abu Abdullahasws said: ‘The Quran was Revealed as a whole in one go during the Month of Ramazan to the Frequented House (البيت المعمور ), and then it was Revealed in length over twenty years’.

Then heasws said: ‘The Prophetsaww said: ‘The Parchment of Ibrahimas was Revealed during the first night from the Month of Ramazan, and the Torah was Revealed when two (days) had not lapsed from the Month of Ramazan, and the Evangel, when thirteen nights from the Month of Ramazan, and the Psalms was Revealed on the eighteenth from the Month of Ramazan, and the Quran was Revealed during the twenty-third from the Month of Ramazan’.102

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ بَعْضِ رِجَالِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَتَفَأَّلْ بِالْقُرْآنِ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Isa, from one of his men,

(It has been narrated) from Abu Abdullahasws having said: ‘You must not (derive) omens (prophecies) from the Quran (Fa’al)’.103

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَفْوَانَ، عَنِ ابْنِ مُسْكَانَ، عَنْ مُحَمَّدِ بْنِ الْوَرَّاقِ، قَالَ: عَرَضْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام كِتَاباً فِيهِ قُرْآنٌ مُخَتَّمٌ، مُعَشَّرٌ بِالذَّهَبِ، وَكُتِبَ فِي آخِرِهِ سُورَةٌ بِالذَّهَبِ، فَأَرَيْتُهُ إِيَّاهُ، فَلَمْ يَعِبْ فِيهِ شَيْئاً إِلاَّ كِتَابَةَ الْقُرْآنِ بِالذَّهَبِ، وَ قَالَ: « لَا يُعْجِبُنِي أَنْ يُكْتَبَ الْقُرْآنُ إِلاَّ بِالسَّوَادِ، كَمَا كُتِبَ أَوَّلَ مَرَّةٍ ».

Ali Bin Ibrahim, from his father, from Safwan, from Ibn Muskan, from Muhammad Bin Al Warraq who said,

‘There was displayed to Abu Abdullahasws a Book in wherein was Quran (Verses) sealed by decorations with the gold, and at the end of it was a Chapter written in gold. So heasws saw it but did not fault anything in it except for the writing of the Quran with gold, and said: ‘Iasws do not like it if the Quran is written except with the black (ink) just as it was written the first time’.104

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يَاسِينَ الضَّرِيرِ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قَالَ: « تَأْخُذُ الْمُصْحَفَ فِي الثُّلُثِ الثَّانِي مِنْ شَهْرِ رَمَضَانَ، فَتَنْشُرُهُ، وَتَضَعُهُ بَيْنَ يَدَيْكَ، وَتَقُولُ: « اللهُمَّ إِنِّي أَسْأَلُكَ بِكِتَابِكَ الْمُنْزَلِ وَمَا فِيهِ، وَفِيهِ اسْمُكَ الْأَعْظَمُ الْأَكْبَرُ، وَأَسْمَاؤُكَ الْحُسْنى وَمَا يُخَافُ وَيُرْجى أَنْ تَجْعَلَنِي مِنْ عُتَقَائِكَ مِنَ النَّارِ » وَتَدْعُو بِمَا بَدَا لَكَ مِنْ حَاجَةٍ ».

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Yaseen Al Zareyr, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘Take the Parchment (Quran) during the second third (11th to 20th) from a Month of Ramazan, so display it and place it in front of you and you should be saying, ‘O Allahazwj ! I ask Youazwj by Yourazwj Revealed Book and what is in it, and in it is Yourazwj Magnificent Name, the Greatest, and Yourazwj Good Names, and what one would fear and hope for, that Youazwj should Make me to be from the ones Emancipated from the Fire’, and you can supplicate with whatever comes to you’.105

10. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لِكُلِّ شَيْ‌ءٍ رَبِيعٌ، وَرَبِيعُ الْقُرْآنِ شَهْرُ رَمَضَانَ ».

Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘For everything there is a spring, and the spring of the Quran is a Month of Ramazan’.106

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ سِنَانٍ أَوْ عَنْ غَيْرِهِ، عَمَّنْ ذَكَرَهُ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْقُرْآنِ وَالْفُرْقَانِ: أَهُمَا شَيْئَانِ، أَوْ شَيْ‌ءٌ وَاحِدٌ؟

فَقَالَعليه‌السلام : « الْقُرْآنُ جُمْلَةُ الْكِتَابِ، وَالْفُرْقَانُ الْمُحْكَمُ الْوَاجِبُ الْعَمَلِ بِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Sinan, or from someone else, from the one who mentioned it who said,

‘I asked Abu Abdullahasws about the Quran and the Furqan, are these two different things or one thing?’ So heasws said: ‘The Quran is the total Book, and the Furqan is the Decisive, the Obligatory to be acted with’.107

12. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ الْقُرْآنَ وَاحِدٌ، نَزَلَ مِنْ عِنْدِ وَاحِدٍ، وَلكِنَّ الِاخْتِلَافَ‌ يَجِي‌ءُ مِنْ قِبَلِ الرُّوَاةِ ».

Al Husayn Bin Muhammad, from Ali Bin Muhammad, from Al Washa, from Jameel Bin Darraj, from Muhammad Bin Muslim, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Quran is one, Revealed from the Presence of Oneazwj , but the differing come from the direction of the reporters’.108

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنَّ النَّاسَ يَقُولُونَ: إِنَّ الْقُرْآنَ نَزَلَ عَلى سَبْعَةِ أَحْرُفٍ ؟

فَقَالَ: « كَذَبُوا أَعْدَاءُ اللهِ، وَلكِنَّهُ نَزَلَ عَلى حَرْفٍ وَاحِدٍ مِنْ عِنْدِ الْوَاحِدِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl Bin Yasar who said,

‘I said to Abu Abdullahasws , ‘The people are saying that the Quran was Revealed upon seven Letters (Phrases)’. So heasws said: ‘They are lying, enemies of Allahazwj ! But, it was Revealed upon one Letter (Phrase) from the Presence of the Oneazwj ’.109

14. مُحَمَّدُ بْنُ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « نَزَلَ الْقُرْآنُ بِإِيَّاكِ أَعْنِي وَاسْمَعِي يَا جَارَةُ ».

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran was Revealed Meaning you (as the second person) and Making the neighbours (third person) hear it’.

15. وَفِي رِوَايَةٍ أُخْرى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ مَا مَعْنَاهُ: « مَا عَاتَبَ اللهُ عَزَّ وَجَلَّ بِهِ عَلى نَبِيِّهِصلى‌الله‌عليه‌وآله‌وسلم ـ فَهُوَ يَعْنِي بِهِ مَا قَدْ مَضى فِي الْقُرْآنِ، مِثْلُ قَوْلِهِ:( وَلَوْ لا أَنْ ثَبَّتْناكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلاً ) ـ عَنى بِذلِكَ غَيْرَهُ ».

And in another report,

(It has been narrated) from Abu Abdullahasws having said: ‘Its Meaning what Allahazwj Mighty and Majestic Reproached with upon Hisazwj Prophetas , so its Meaning is what has continued in the Quran, for example Hisazwj Words [17: 74] And had We not Affirmed you, you would have almost inclined towards them a little, Meaning by that others than himsaww ’. (i. e. , the word’you’ is not addressed to Rasool-Allahsaww , but to the general Muslims).110

16. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ اللهِ بْنِ جُنْدَبٍ، عَنْ سُفْيَانَ بْنِ السِّمْطِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ تَنْزِيلِ الْقُرْآنِ، قَالَ: « اقْرَؤُوا كَمَا عُلِّمْتُمْ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,

‘I asked Abu Abdullahasws about the Revelation of the Quran. Heasws said: ‘Recite it just as you learnt it’. (i. e. – ignore the alterations in the meantime before the rising of Al-Qaimasws ).111

17. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، قَالَ: دَفَعَ إِلَيَّ أَبُو الْحَسَنِعليه‌السلام مُصْحَفاً، وَقَالَ: « لَا تَنْظُرْ فِيهِ » فَفَتَحْتُهُ، وَقَرَأْتُ فِيهِ:( لَمْ يَكُنِ الَّذِينَ كَفَرُوا ) فَوَجَدْتُ فِيهَا اسْمَ سَبْعِينَ رَجُلاً مِنْ قُرَيْشٍ بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ، قَالَ: فَبَعَثَ إِلَيَّ: « ابْعَثْ إِلَيَّ بِالْمُصْحَفِ ».

Ali Bin Muhammad, from one of his companions, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassanasws handed over a Parchment to me and said: ‘Do not look into it’. But I opened it and read in it [98: 1] Those who disbelieved, so I found therein names of seventy men from Qureysh, by their names and the names of their fathers. So heasws sent a message to me: ‘Send someone to (return to) me with the Parchment’.112

18. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ حُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ‌ سُوَيْدٍ، عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَبِيعليه‌السلام : مَا ضَرَبَ رَجُلٌ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ إِلاَّ كَفَرَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bi Suleyman,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws said: ‘No man would strike the Quranic parts with each other (explain one Verse with another), except that he would disbelieve’.113

19. عَنْهُ، عَنِ الْحُسَيْنِ، عَنِ النَّضْرِ، عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ، عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « وَقَعَ مُصْحَفٌ فِي الْبَحْرِ، فَوَجَدُوهُ وَقَدْ ذَهَبَ مَا فِيهِ إِلاَّ هذِهِ الْآيَةَ:( أَلا إِلَى اللهِ تَصِيرُ الْأُمُورُ ) ».

From him, from Al Husayn Bin Al Nazar, from Al Qasim Bin Suleyman, from Abu Maryam Al Ansary, from Jabir,

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying: ‘A Parchment had fallen into the sea, so Iasws found it, and there had gone (obliterated) whatever was (written) in it except for this Verse [42: 53] Indeed, to Allah do all affairs eventually come’.114

20. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ مَيْمُونٍ‌ الْقَدَّاحِ، قَالَ: قَالَ لِي أَبُو جَعْفَرٍعليه‌السلام : « اقْرَأْ » قُلْتُ: مِنْ أَيِّ شَيْ‌ءٍ أَقْرَأُ؟ قَالَ: « مِنَ السُّورَةِ التَّاسِعَةِ » قَالَ: فَجَعَلْتُ أَلْتَمِسُهَا، فَقَالَ: « اقْرَأْ مِنْ سُورَةِ يُونُسَ » قَالَ: فَقَرَأْتُ:( لِلَّذِينَ أَحْسَنُوا الْحُسْنى وَزِيادَةٌ وَلا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلا ذِلَّةٌ ) قَالَ: « حَسْبُكَ » قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنِّي لَأَعْجَبُ كَيْفَ لَاأَشِيبُ إِذَا قَرَأْتُ الْقُرْآنَ؟! ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, from Maymoun Al Qaddah who said,

‘Abu Ja’farasws said to me: ‘Read!’. I said, ‘From which thing?’ Heasws said: ‘From the ninth Chapter’. So I went on to seek it. So heasws said: ‘Read from Surah Yunus (Chapter 10). So I recited [10: 26] For those who do good is good and more; neither darkness nor disgrace shall cover their faces. Heasws said: ‘Rasool-Allahsaww said: ‘Isaww am astonished how Isaww do not age when Isaww recite the Quran’.115

21. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ، عَنِ الْحَجَّالِ، عَمَّنْ ذَكَرَهُ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( بِلِسانٍ عَرَبِيٍّ مُبِينٍ ) قَالَ: « يُبِينُ الْأَلْسُنَ، وَلَاتُبِينُهُ الْأَلْسُنُ ».

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hajjal, from the one who mentioned it,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [26: 195] In clear Arabic language. Heasws said: ‘It (Quran) explains the languages, and the languages do not explain it’.116

22. أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ، عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ، عَنْ أَبَانٍ، عَنْ عَامِرِ بْنِ عَبْدِ اللهِ بْنِ جُذَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ عَبْدٍ يَقْرَأُ آخِرَ الْكَهْفِ، إِلاَّ تَيَقَّظَ فِي السَّاعَةِ الَّتِي يُرِيدُ ».

Ahmad Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Al Waleed, from Aban, from Aamir Bin Abdullah Bin Juza’at,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a servant who recites the end of (Surah) Al-Kahf except he will wake up in the time which he intended to’.117

23. أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَغَيْرُهُ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَعِيدِ بْنِ يَسَارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : سُلَيْمٌ مَوْلَاكَ ذَكَرَ أَنَّهُ لَيْسَ مَعَهُ مِنَ الْقُرْآنِ إِلاَّ سُورَةُ يس فَيَقُومُ مِنَ اللَّيْلِ، فَيَنْفَدُ مَا مَعَهُ مِنَ الْقُرْآنِ، أَيُعِيدُ مَا قَرَأَ؟ قَالَ: « نَعَمْ، لَابَأْسَ ».

Abu Ali Al Ashary and someone else, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar who said,

‘I said to Abu Abdullahasws , ‘Suleym, yourasws slave mentioned that there is nothing with him from the Quran except for Surah Yaseen (Chapter 36). So he arises during the night and he runs out of what is with him from the Quran. Should he repeat what he recited?’ Heasws said: ‘Yes, there is no problem’.118

24. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي هَاشِمٍ، عَنْ سَالِمٍ أَبِي سَلَمَةَ، قَالَ: قَرَأَ رَجُلٌ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ـ وَأَنَا أَسْتَمِعُ ـ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلى‌ مَا يَقْرَؤُهَا النَّاسُ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَهْ، كُفَّ عَنْ هذِهِ الْقِرَاءَةِ، اقْرَأْ كَمَا يَقْرَأُ النَّاسُ حَتّى يَقُومَ الْقَائِمُعليه‌السلام ، فَإِذَا قَامَ الْقَائِمُعليه‌السلام ، قَرَأَ كِتَابَ اللهِ ـ عَزَّ وَجَلَّ ـ عَلى حَدِّهِ ».

وَأَخْرَجَ الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّعليه‌السلام ، وَقَالَ: « أَخْرَجَهُ عَلِيٌّعليه‌السلام إِلَى النَّاسِ حِينَ فَرَغَ مِنْهُ وَكَتَبَهُ، فَقَالَ لَهُمْ: هذَا كِتَابُ اللهِ ـ عَزَّ وَجَلَّ ـ كَمَا أَنْزَلَهُ اللهُ عَلى مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ، وَ قَدْ جَمَعْتُهُ بَيْنَ اللَّوْحَيْنِ، فَقَالُوا: هُوَ ذَا عِنْدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ، لَاحَاجَةَ لَنَا فِيهِ، فَقَالَ: أَمَا وَاللهِ مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هذَا أَبَداً، إِنَّمَا كَانَ عَلَيَّ أَنْ أُخْبِرَكُمْ حِينَ جَمَعْتُهُ لِتَقْرَؤُوهُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Salama who said,

‘A man recited to Abu Abdullahasws and I was listening, certain phrases from the Quran, not being upon what the people are reading it. So Abu Abdullahasws said: ‘Stop from this recitation! Recite it just as the people are reciting it as until the rising of Al-Qaimasws . So when the Qaimasws does arise, heasws would recite the Book of Allahazwj Mighty and Majestic upon its limits, and heasws would bring out the Parchment which Aliasws had written’.

And heasws said: ‘Aliasws had brought it out when heasws was free from (compiling) it, and writing it. So heasws had said: ‘This is the Book of Allahazwj Mighty and Majesty just as Allahazwj had Revealed it upon Muhammadsaww ’; and heasws had gathered it from two Tablets. So they said, ‘It is that which is with us, a comprehensive Parchment, in which is the Quran. There is no need for us with regards to it’. So heasws said: ‘But, by Allahazwj ! You will not be seeing it after this day of yours, ever! But rather, it was upon measws that I should inform you all when Iasws had gathered it, in order for you to be reciting it’.119

25. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَفْوَانَ، عَنْ سَعِيدِ بْنِ عَبْدِ اللهِ الْأَعْرَجِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَقْرَأُ الْقُرْآنَ، ثُمَّ يَنْسَاهُ، ثُمَّ يَقْرَؤُهُ، ثُمَّ يَنْسَاهُ، أَعَلَيْهِ فِيهِ حَرَجٌ؟ فَقَالَ: « لَا ».

Ali Bin Ibrahim, from his father, from Safwan, from Saeed Bin Abdullah Al A’araj who said,

‘I asked Abu Abdullahasws about the man who recites the Quran, then forgets it. Then he recites it, then he forgets it. Would there be a blame upon him?’ Heasws said: ‘No’.120

26. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَبِيعليه‌السلام : مَا ضَرَبَ رَجُلٌ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ إِلاَّ كَفَرَ ».

Ali, from his father, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws said: ‘No man would strike the Quran, part of it with the other (explain one Verse with the other), except that he would disbelieve’.121

27. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ جَمِيلٍ، عَنْ سَدِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « سُورَةُ الْمُلْكِ هِيَ الْمَانِعَةُ تَمْنَعُ مِنْ عَذَابِ الْقَبْرِ، وَهِيَ مَكْتُوبَةٌ فِي التَّوْرَاةِ: سُورَةَ الْمُلْكِ، وَ مَنْ قَرَأَهَا فِي لَيْلَتِهِ فَقَدْ أَكْثَرَ وَأَطَابَ، وَلَمْ يُكْتَبْ مِنَ الْغَافِلِينَ. وَإِنِّي لَأَرْكَعُ بِهَا بَعْدَ عِشَاءِ الْآخِرَةِ وَأَنَا جَالِسٌ، وَإِنَّ وَالِدِيعليه‌السلام كَانَ يَقْرَؤُهَا فِي يَوْمِهِ وَلَيْلَتِهِ، وَمَنْ قَرَأَهَا إِذَا دَخَلَ عَلَيْهِ فِي قَبْرِهِ نَاكِرٌ وَنَكِيرٌ مِنْ قِبَلِ رِجْلَيْهِ، قَالَتْ رِجْلَاهُ لَهُمَا: لَيْسَ لَكُمَا إِلى مَا قِبَلِي سَبِيلٌ، قَدْ كَانَ هذَا الْعَبْدُ يَقُومُ عَلَيَّ، فَيَقْرَأُ سُورَةَ الْمُلْكِ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، وَإِذَا أَتَيَاهُ مِنْ قِبَلِ جَوْفِهِ، قَالَ لَهُمَا: لَيْسَ لَكُمَا إِلى مَا قِبَلِي سَبِيلٌ، قَدْ كَانَ هذَا الْعَبْدُ أَوْعَانِي سُورَةَ الْمُلْكِ، وَإِذَا أَتَيَاهُ مِنْ قِبَلِ لِسَانِهِ، قَالَ لَهُمَا: لَيْسَ لَكُمَا إِلى مَا قِبَلِي سَبِيلٌ، قَدْ كَانَ هذَا الْعَبْدُ يَقْرَأُ بِي فِي كُلِّ يَوْمٍ وَلَيْلَةٍ سُورَةَ‌ الْمُلْكِ ».

A number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Mahboub, from Jameel, from Sadeyr,

(It has been narrated) from Abu Ja’farasws having said: ‘Surah Al-Mulk (Chapter 67), it is the defender. It defends from the Punishment of the grave. Surah Al-Mulk is Written in the Torah (as well), and the one who recites it during his night, so he would have the abundance, and pleasance, and he would not be Written as being from the neglectful ones due to it.

And Iasws tend to bow with it after the last Isha (Salāt) while Iasws am seated, and myasws fatherasws used to recite it during hisasws day and hisasws night; and the one who recites it, when the Nakir and Nakeer (two Questioning Angels) come over to him in his grave from the direction of his left, his leg would say to both of them, ‘There is no way for the two of you from my direction, for it was so that this servant used to stand upon me and he was reciting Surah Al-Mulk during every day and night of his.

And when they come over to him from the direction of his middle, it would say to the to both of them, ‘There is no way for the two of you from my direction, as it was so that this servant had sheltered Surah Al-Mulk inside me’. And when they come over from the direction of his tongue, it would say to them both, ‘There is no way for the two of you from my direction, as it was so that this servant used to recite by me, during every day and night, Surah Al-Mulk’.122

28. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ اللهِ بْنِ فَرْقَدٍ وَالْمُعَلَّى بْنِ خُنَيْسٍ، قَالَا: كُنَّا عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام وَمَعَنَا رَبِيعَةُ الرَّأْيِ، فَذَكَرْنَا فَضْلَ الْقُرْآنِ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنْ كَانَ ابْنُ مَسْعُودٍ لَايَقْرَأُ عَلى قِرَاءَتِنَا، فَهُوَ ضَالٌّ » فَقَالَ رَبِيعَةُ: ضَالٌّ؟! فَقَالَ: « نَعَمْ، ضَالٌّ ». ثُمَّ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « أَمَّا نَحْنُ، فَنَقْرَأُ عَلى قِرَاءَةِ أُبَيٍّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Farqad and Al Moalla Bin Khunays who both said,

‘We were both in the presence of Abu Abdullahasws and with us was Rabi’e Al-Ra’iy, and we mentioned the merits of the Quran. So Abu Abdullahasws said: ‘If it was so that Ibn Masoud is not reciting upon ourasws recitation, so he has strayed’. So Rabi’e said, ‘Strayed?’ So heasws said: ‘Yes, strayed’.

Then Abu Abdullahasws said: ‘As for usasws , so weasws are reciting it upon the recitation of myasws fatherasws ’.123

29. عَلِيُّ بْنُ الْحَكَمِ، عَنْ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْقُرْآنَ الَّذِي جَاءَ بِهِ جَبْرَئِيلُعليه‌السلام إِلى مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ‌ سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ ».

Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘The Quran which Jibraeelas came with unto Muhammadsaww was of seventeen thousand Verses’.124

Please notice this notice for the severel versions of total number of Verses:

هكذا في « بر ، جس » والوافي. وفي سائر النسخ والمطبوع: « سبعة عشر ألف ». وقال المحقّق الشعراني: « أقول: أمّا كلمة سبعة عشر ألف آية في هذا الخبر ، فكلمة « عشر » زيدت قطعاً من بعض النسّاخ أو الرواة. وسبعة آلاف تقريب ، كما هو معروف في إحصاءالامور لغرض آخر غير بيان العدد ، كما يقال: أحاديث الكافي ستّة عشر ألف ، والمقصود بيان الكثرة والتقريب ، لاتحقيق العدد ؛ فإنّ عدد آي القرآن بين الستّة والسبعة آلاف ». وللمزيد راجع: شرح المازندراني ، ج 11 ، ص 76.

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تَمَّ كِتَابُ فَضْلِ الْقُرْآنِ بِمَنِّهِ وَجُودِهِ، وَيَتْلُوهُ كِتَابُ الْعِشْرَةِ

The Book of the Merits of the Quran is completed by Hisazwj Favour, and Hisazwj Generosity, and it would be followed by the Book of the social relationships.

Conquest of Khyber and Ja’far’s return from Habasha

Shaykh Mufeed, Shaykh Tabarsi, Qutub Rawandi, Ibn Shahr Ashob and all tradition scholars of Shia and Sunni have narrated through different chains that the Messenger of Allah (S) returned from Hudaibiyah and stayed for 20 days in Medina.

Then he set out to conquer the forts of Khyber, a strong and celebrated Jew town. On approaching it, he ordered a halt and offered the following prayer: O Lord, O supporter of the seven heaven and all they overshadow and who supported the seven earths, and Lord of the devils, and everything that casts a shade; we entreat You to deliver us this town and its people and shield us from all harm it may offer us He then ordered his men to advance in the name of Allah, the Compassionate, the Merciful and besiege the town.

When they reached over there the Holy Prophet (S) sat down under a tree and a day and a half passed at that place. Then he called the people and when they came, they saw a man seated with the Holy Prophet (S). The Messenger of Allah (S) said: “I was sleeping when this man came and took my sword. When I awoke, I saw him standing over my head and saying: “Who can save you from me?” I said: “The Almighty Allah can.”

So he threw away the sword and is sitting here like this and he cannot move by the power of God. After that the Holy Prophet (S) forgave and released him. The siege lasted more than twenty days. In this period Ali suffered a violent attack of ophthalmia (sore eyes), which deprived him of sight. The Jews defended themselves with vigor being protected by walls and dry ditch.

One day they threw open a gate. and a distinguished champion, named Marhab at the head of a heavy column made a furious sortie on Muslims. The Prophet sent a detachment of Muhajireen and Ansaris under Abu Bakr to attack the Jews, but the Muslims were repulsed. The next day another sortie was made and Umar was defeated in an attempt to drive back the enemy. The Prophet now said, “Tomorrow I will give the banner to one who loves Allah and the Prophet, and whom Allah and the Prophet love.

He will not flee nor return till Allah by him conquers the foe. This declaration led every Muslim to hope that he should be honored with command the next day. However when they waited on the Prophet the next morning he inquired where Ali was. They replied that he could not attend because he was suffering so severely from sore eyes.

The Prophet ordered him to be brought and when he was led to the place, he said, “O Messenger of Allah (S), my eyes are so inflamed that I cannot see, and the pain in my head is extreme.” The Prophet caused him to lie down and put his head in his lap when he rubbed saliva from his blessed mouth on Ali’s eyes and head, saying, “O Lord protect him from the harm of heat and cold.”

Ali was then instantly cured, and the Prophet gave him the white standard assuring him that “Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. Victory advances before you and fear already fills the hearts of your enemies whose books forewarn them that their destroyer will be Ilyas, and when you announce yourself Ali they will be overcome Insha Allah! Advance deliberately and before joining battle summon them to embrace Islam.

Verify if Allah should give religious guidance to a single individual of them through your instrumentally, it will be a more glorious conquest than if you should capture all the red camels.” Ali, at the head of the Muslims then made an attack on the town, which Marhab came out to defend. He wore a coat of mail and a helmet upon which was a large stone ring.

Marhab recited the following Rajaz: “The Jews of Khyber know that I am Marhab. I dive into my weapons and I attack in a daring way.” Imam Ali (a.s.) said in reply: “I am one whose mother has named him Haider. I step into the battlefield like a ferocious lion, I will throw you away like a grain.” The two champions each chanting a boastful ode, engaged furiously, their first blows being mutually parried.

Ali’s second blow cleft the stone ring helmet and head of his adversary, who reeled and fell from his horse. In another report it is mentioned in that he said: I am Ali Ibn Abi Talib (a.s.). Upon this, a Rabbi said: “Now you Jews are defeated by the Book that the Almighty Allah sent for Prophet Musa (a.s.).

Then awe appeared in their hearts. When Imam Ali (a.s.) killed Marhab, the surviving Jews immediately sought shelter behind their walls barring after them the gate, which was so massive as to require twenty men, or according to another tradition forty men to open and shut it. Aided by divine power, Ali seized the outer ring of the gate and shook it so violently that the whole fortress trembled The gate broke away and Ali using it as a shield rushed into the town which he soon overcome.

He then hurled the gate forty cubits distance which seventy men to satisfy their curiosity tried in vain to lift. Abu Rafe says: I went with six men to move the gate, but we could not do so. Ahle Sunnat scholars have narrated from Imam Muhammad Baqir (a.s.) that Jabir bin Abdullah Ansari says: On the day of the Battle of Khyber Amirul Momineen (a.s.) held the gate and made it a bridge on the moat which all Muslims crossed and after that when he threw it away forty persons and according to another report, 70 persons could not lift it.

Abdullah Abu Abdul Jadli says that Amirul Momineen (a.s.) said to me: I broke the gate of Khyber and using it as a shield fought and drove them away by the grace of Almighty. After that I made it into a bridge which Muslims crossed. Then I threw it forty cubits away. A man said: “O Amirul Momineen (a.s.), what a tremendous load you had lifted!” He replied: “It was like the weight of this shield of mine.” Marhab had a nurse who was a soothsayer and who liked and admired Marhab and often used to say that he should fight whoever he likes but one whose name is Haider would be victorious on him. Marhab would be killed if he confronts him.

He fought and defeated many Muslims; at last people complained to the Prophet to sent Amirul Momineen (a.s.) to confront him. So the Holy Prophet (S) summoned Imam Ali (a.s.) and asked him to get rid of Marhab. Amirul Momineen (a.s.) turned to the fort of Jews, recited the name of God and came out to confront Marhab. Marhab returned frightened and then came again and said: “I am one whose mother has named him Marhab.”

Imam Ali (a.s.) rushed upon him saying: “I am the one whose mother has named him Haider.” As soon as Marhab heard this name, he recalled the advice of the nurse and he fled from there. At that moment Shaitan appeared in the form of a Rabbi, who came in his way and asked: “Where are you running away?” He said: “This youth says that he is Haider.” Shaitan said: “So what?” He said: “I have head from my nurse many times that one who is named thus would kill me.”

Shaitan said: “May you be disgraced, is there only one person by the name of Haider? In spite of such a huge body you are running away from this youth on the words of a woman, while most of what women say is wrong. Even if she was right, there are many Haiders in the world.

Go back, perhaps you will be able to slay him and earn prestige among your people, and I will support the Jews to encourage you.” Thus Marhab was deceived by this and he returned to fight. Imam Ali (a.s.) attacked him on his head and he fell down on his face. Other Jews started to run, screaming that Marhab has been killed.

Shaykh Tusi has narrated that on the day of the Battle of Khyber, a tall man with a large head came out of the front. He was named Marhab and the Jews considered him as their leader due to his physical prowess and material wealth. Whoever from the companions confronted him was told that he was Marhab and then he attacked, which used to make him run away from there.

Sunni scholars have narrated through many channels from Saad bin Waqqas that Ali is having three such merits, that if I had even one of them, I would have preferred to owning red camels. First: the Holy Prophet (S) left him as his representative in Medina during the Battle of Tabuk and he said: “O Messenger of Allah (S) you are leaving me with women and children?”

The Messenger of Allah (S) said: “O Ali, are you not satisfied that you are to me as Harun was to Musa? Except that there will be no prophet after me.” Second: I heard that on the day of the Battle of Khyber, the Holy Prophet (S) said: I will give the standard to one who loves Allah and His messenger and they love him. So we craned our necks that perhaps we will be honored by this. But he called for Imam Ali (a.s.). At that time he was having sore eyes.

The Holy Prophet (S) applied his saliva and gave him the standard and the Almighty Allah conquered Khyber at his hands. Thirdly: The verse of Mubahila was revealed and the Holy Prophet (S) called from Ali, Fatima, Hasan and Husain (a.s.) and said: “O Lord these are my Ahlul Bayt (a.s.).”

It is narrated from Imam Muhammad Baqir (a.s.) in Ihtijaj that the Holy Prophet (S) on the day of Khyber, gave the flag of Ansar to Saad bin Ubadah who went to confront the Jews, but returned defeated and injured. Then he gave the flag of Muhajireen to Umar, who did not engage in fighting. He ran along with his companions.

The Holy Prophet (S) said thrice: “Do Muhajireen and Ansar act like this?” At last he said: “Now I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.”

Ibn Shahr Ashob has narrated that on the day of the Battle of Khyber, the Holy Prophet (S) tied the turban to Ali (a.s.), dressed him up in his garments and mounted him on his pony. And said: “O Ali, go Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. And my prayers are with you.” So Amirul Momineen (a.s.) conquered the fort, broke its gate and threw it forty cubits away.

Sunni and Shia scholars have narrated through many channels that Amirul Momineen (a.s.) presented many arguments to prove his superiority and also mentioned: Who among you is such that when on the day of Khyber, Umar returned unsuccessful with the flag of the Prophet blaming his companions of cowardice and the companions accused him similarly. He came running to the Prophet.

At that time the Messenger of Allah (S) said: “Tomorrow I will gave the standard to one who is He-man and who does not flee. Allah and His Messenger love him. He will not return till the Almighty Allah gives him victory. In the morning the Holy Prophet (S) called me and people said that Ali is having sore eyes. The Holy Prophet (S) said: “Bring him here.”

When I came to him, he applied his saliva to my eyes and said: “O Allah, protect him from heat and cold. And till date heat and cold have not bothered me. So I took the standard and drove the infidels away. Which of you is having this excellence?” “No one,” they said. Then he said: “I adjure you, except me which of you went to confront Marhab reciting the Rajaz.

Marhab was having such a huge head that instead of a helmet, he had kept a huge stone on his head. I landed a blow on his head which cut through the stone and put him to death. Who else from you has performed such a feat? “No one,” they said. Then he said: “I adjure you, except me which of you is such that has uprooted the gate of Khyber and carried it a hundred steps? After that forty men failed to move it. “No one,” they said.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that in the letter Amirul Momineen (a.s.) sent to Sahal bin Hunaif Ansari, he mentioned: “By Allah, when I uprooted the gate of Khyber and threw it behind me to a distance of forty cubits; it was not my physical strength.

I was supported by heavenly power and my self was illuminated by the light of my Lord. I was like a lamp lit from another. By Allah, if all the Arabs had joined together to fight me, I would have neither turned back nor fled. If I get an opportunity I will strike off the heads of hypocrites and one who is careless of death is ever desirous of death. How can he be scared of fighting?”

Also, it is narrated from authentic chains that in reply to a Jew who asked about the tests Allah has taken from successors of the prophets, Amirul Momineen (a.s.) said: “In the sixth year of Hijra, we confronted your co-religionists at Khyber. When we reached there they came with their huge horses and innumerable weapons and they were lodged in heavily equipped fortresses and their numbers were uncountable.

They issued challenges and routed anyone who came to face them. All the companions became helpless and no one was prepared to confront them. They all clamored that Abul Hasan should be sent. At last the Holy Prophet (S) sent me to them. When I stepped into the battlefield, whoever came to confront me was dispatched to Hell with humiliation.

Till no one could dare to come before me. Then I attacked them like a hungry lion and drove them away. They hid in the fort, closing the door behind. I uprooted the gate and entered the fort alone and killed each of their men and I took their women as prisoners. Thus I conquered the fort alone and except for Allah, no one helped me.

Qutub Rawandi and Shaykh Tabarsi have narrated that the conquest of Khyber was in the month of Zilhajj, the sixth year of the Hijrat, others maintain that it was in the beginning of the seventh year. The Holy Prophet (S) besieged them for more than twenty days. There were fourteen thousand Jews in Khyber when it was taken. All their forts were captured.

Their strongest fort was called Qamus. The Holy Prophet (S) gave the standard to Abu Bakr to take it over but he came back running. Then he gave it to Umar and he also came back running. The Holy Prophet (S) said: “Tomorrow I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.

He does not flee. He is an attacker.” Hypocritical companions said: “We are sure of that the Prophet cannot imply Ali, because due to his sore eyes he cannot see his own feet.” When Amirul Momineen (a.s.) heard this, he said: “O Lord, no one can bestow that which You stop. And when You give to anyone no one can stop it.”

The next morning the Holy Prophet (S) came out of the tent and placed the standard in the front. All the people were vying for it. So much so Umar, in spite of the fact that he has tried himself, used to say: I never wished for it, except on that day. But the Holy Prophet (S) called for Ali (a.s.). People began to clamor: “His eyes are so sore that he cannot see what is before him.” The Messenger of Allah (S) said: “Call him here.”

When Amirul Momineen (a.s.) arrived, his eyes were cured by the saliva of the Prophet and the Prophet gave the standard to him saying: Put three options before them. Firstly: that they accept Islam and Islamic laws. They will retain their property. Second: that they agree to pay Jizya. In that case also their life and property will be assured.

Thirdly: That they fight with us. When Imam Ali (a.s.) came to them, they did not accept any of the options other than fighting. Marhab came to confront him. He slashed at him severing his legs. He fell down and the remaining fighters ran into the safety of the fort closing the gate behind them.

According to Qutub Rawandi there was a huge stone in which they had made a cavity. Amirul Momineen (a.s.) threw the bow from his left hand as he was holding the sword in his right hand. Then he pulled the stone with his left hand and pulled out the gate. Then he entered the fort carrying it like a shield.

When he chased the Jews away he threw the gate behind him with such a force that it fell at the end of the army. When the distance was measured it was found to be forty cubits. Then forty men together failed to move it.1

Shaykh Tabarsi has through trustworthy chains narrated from Imam Muhammad Baqir (a.s.) that when Imam Ali (a.s.) reached the Jewish fort, they closed the gates of the fortress. Amirul Momineen (a.s.) uprooted it and used it as a shield.

Then he placed it on his back and made it to serve as a bridge over the moat and all the people crossed over it, but he did not feel any weight. Then he threw the gate away. When the Holy Prophet (S) was given the glad tidings that Amirul Momineen (a.s.) has conquered the fort, he came to the fort.

Amirul Momineen (a.s.) came out to welcome the Prophet, who said: “I was informed about your appreciable efforts and bravery. Allah is pleased with you and I am satisfied.” Tears appeared in the eyes of Imam Ali (a.s.). “Why do you weep?” asked the Prophet. “These are tears of joy, because you gave the glad tidings that Allah and His Messenger are pleased with me.”

Among the captives was Safiya, the daughter of Huyy. Ali sent her to the Prophet but Bilal led her past her slaughtered kindred which awful sight so overpowered her as almost to deprive her of life and the Prophet reproached him saying, “Perhaps mercy is eradicated from your heart that you drag a woman by her slain relatives!”

The Prophet emancipated and married Safiya. A few days before she had been married to a Jew, named Kinanah bin Rabi Abil Haqiq and subsequently she dreamed that the moon fell into her lap. On relating this dream to her husband he slapped her on face saying. “Do you want Muhammad, king of Hijaz to take you!” And it is narrated in Mashriqul Anwar that when Safiya was brought to the Prophet, she was a beautiful woman.

The Prophet noticed the mark on her face and inquired the cause of it, when she told him that it was caused by her falling from her seat when Ali shook the castle, the Holy Prophet (S) said: “Safiya, Ali is having a great position with Allah. When he shook the gate of the fort not only was there a quake in the fort, there was a quake in the heavens and the earth; till the High Arsh also shook by the fury of that chosen one of Allah.” And when that lion hearted hero slashed Marhab into two, Jibraeel appeared before the Prophet in great amazement.

The Prophet inquired the cause. He replied, “The angels of heaven shout, there is no hero but Ali and no sword but Zulfiqar; but my wonder is this: I was once ordered to destroy the people of Lut and shook up seven of their cities from the foundation in the seventh earth, and carried them on one of my wings so high that the inhabitants of heaven heard their cocks crowing and their children crying.

I held them there till morning, awaiting the next order of the Almighty Allah and the weight of the seven cities was not even perceptible to me. But today when Ali shouted Allah Akbar! and gave Marhab that Hashemite blow. I was commanded by Allah to sustain the excess of it lest it should split the earth, the ox, and the fish into two. The blow fell vastly heavier on my wing than the weight of the seven cities, notwithstanding Mikaeel and Israfeel both caught Ali’s arm in the air to check its force.

Shaykh Tabarsi has narrated that Ibn Abil Haqiq sent a proposal of peace to the Holy Prophet (S), which was accepted. He came, met the Prophet and sued for peace on condition that they take all their belongings except the clothes on their bodies. This was accepted by the Prophet. When people of Fadak learnt about it, they also sent a similar proposal, which was also approved.

The captives of Khyber represented to the Prophet that they understood the cultivation of their fields better than any other people and begged to remain promising to give half the produce of their lands to the Prophet. He granted their petition with the proviso that he should dispossess them whenever he thought proper.

The same terms were bestowed on the people of Fadak. Thus Khyber became general booty since it was obtained through fighting and Fadak became the exclusive property of the Prophet, since it was gained without battle. It is narrated from Imam Muhammad Baqir (a.s.) that when the Holy Prophet (S) became free from the conquest of Khyber, he wanted to send someone on the forts of Khyber. So he took the standard of victory and said: “Who is it that can carry this as it deserves. Zubair came forward to accept it, but the Prophet told him to keep away.

Then Saad came forward and was similarly told by the Prophet to go away. Then he called Ali (a.s.) saying: O Ali, this is your right.” Imam Ali (a.s.) took the standard and set out to Fadak with the condition that their lives will be secure and their properties will belong to the Prophet. That is why all the forts, orchards and properties became the exclusive properties of the Prophet in which Muslims did not have any share.

Jibraeel came down and said: “The Almighty Allah commands you to give the rights of your close relatives. The Holy Prophet (S) asked: “Who are they and what are the rights?’ Jibraeel said: “Your relative is Fatima and Fadak is her right.” The Holy Prophet (S) called Fatima and wrote a document transferring the ownership of Fadak to Fatima. When the Holy Prophet (S) passed away, Abu Bakr and Umar seized Fadak from her.

Ibn Shahr Ashob has narrated that the Holy Prophet (S) turned to Fadak and the people of Fadak took shelter in a strong fortress. The Prophet called them and said: “If I leave this fort and seize all the other forts and other properties, what will you do?” We have appointed guards on those forts and we have the keys in our possession. The Holy Prophet (S) said: “The Almighty Allah has given the keys to us.” Then he showed the keys to them.

They scolded the one they had entrusted the keys to. He swore that he was having the keys. “I placed them in a bag and closed them in a box and hid the box in a strong house and locked the door.” Then the man went to that house and saw that the locks were in place but the keys were missing. He returned from there and said: “Now I have understood that he is a Prophet because I had kept the keys so secure. And since I used to think that he is a magician. I had recited some verses of Taurat to remove the effect of sorcery.

Now I saw that all the locks are intact but the keys are missing so I understood that he is not a magician.” The Jews came to the Prophet and asked: “Who has given you the keys?” The Holy Prophet (S) said: “The one who gave the tablets to Prophet Musa (a.s.), and Jibraeel has brought them to me. So they opened the gates of the fortress and came to the Prophet. Some embraced Islam. The Holy Prophet (S) took one fifth of their wealth and gave the remaining to them and all the property was seized of one who did not embrace Islam. At that time the following verse was revealed:

وَآتِ ذَا الْقُرْبَى حَقَّه

“And give to the near of kin his due…”2

The Holy Prophet (S) asked: “Who are close relatives and what is their right?” He replied: “Give Fadak to Fatima, which is an inheritance from her mother, Lady Khadija (s.a.) and her sister, Hind Abi Hala.” When the Holy Prophet (S) returned to Medina, he called for Lady Fatima (s.a.) and handed Fadak to her reciting the mentioned verses. Lady Fatima (s.a.) said: “O Messenger of Allah (S), I leave all my property to you.”

He said: “After me, people will dispute with you.” Then he summoned the companions and in their presence transferred the Fadak property to Fatima. Lady Fatima (s.a.) distributed all the wealth among Muslims with its income; she retained rations for herself and gave the rest to Muslims. After the passing away of the Prophet, Abu Bakr and Umar seized Fadak from Fatima.3

It is mentioned in Ikhtisas through authentic traditions from Imam Ja’far Sadiq (a.s.) that Umm Ayman testified before Abu Bakr and Umar that one day she was at Lady Fatima’s (s.a.) house when Jibraeel came down and said: “O Muhammad, the Almighty Allah has ordered me to draw a line on the sketch of Fadak.

The Holy Prophet (S) went along with Jibraeel and returned after some time. Fatima asked where he had been, to which he replied that Jibraeel has drawn lines with his wings on the boundaries of Fadak “and ordered me to give Fadak to you.” After that the Prophet gave Fadak to her making me and Ali as witnesses.4

Kulaini and Shaykh Mufeed have narrated through good and trustworthy chains of narrators from Imam Ja’far Sadiq (a.s.) that when the Holy Prophet (S) conquered Khyber, he returned it to the Jews on the condition that they will surrender half the agricultural produce to him. When the time of harvest arrived, the Holy Prophet (S) sent Abdullah bin Rawaha and he divided the fruits and crop into two equal estimates and then told them to make their own estimations if they did not consider it right. They accepted it observing that this was true justice.

Qutub Rawandi has narrated that when the Holy Prophet (S) besieged the Jews of Khyber, they called 1400 riders from Bani Ghitfan who were in alliance with them for help. Someone announced among them that they should go back as enemies have attacked their people, but when they returned they found no one there; so they understood that it was a warning from heavens.

The Holy Prophet (S) gained victory on the Jews and Imam Ali (a.s.) conquered their strongest fortress. Only one fortress remained, in which they had stored their wealth and rations. There was no way through which it could be attacked. The Holy Prophet (S) besieged it. After some days, a Jew approached the Prophet and on condition of safety to his life and wealth offered to inform him about the point through which that fort can be attacked.

The Holy Prophet (S) agreed and the Jew marked a spot where a hole can be made in the wall to penetrate into the fort into the passage which led to the source of their water supply. If their water supply was taken, they would soon surrender the fort. The Holy Prophet (S) said: “It is possible that the Almighty Allah may open up a better way. But the security I guaranteed you is as it is.

The following day, the Prophet mounted his beast and asked the Muslims to follow him to the fort. The disbelievers were throwing stones and arrows which fell to the left and right of the Muslim group without hurting anyone till he signed to the walls and they instantly sunk till the top was level with the earth and the Muslims marched over and took the place.

Qutub Rawandi has narrated from Amirul Momineen (a.s.) that: On our return from Khyber we reached to a river which was 14 fathoms deep and the enemies were in our pursuit. The Prophet whipped the water and prayed to Allah. Then all crossed the water body following the Holy Prophet (S) and even the hooves of our beast did not become wet.

Shaykh Tabarsi has narrated that the Holy Prophet (S), soon after the conquest of Khyber when the Prophet was quietly seated in the enjoyment of victory, Zainab binte Harith bin Salam, a niece of Marhab, the champion brought a roasted mutton shoulder strongly imbued with poison to the Prophet as a friendly offering.

The Prophet ate a morsel of it and Bashar bin Baraa bin Marur did the same. The Prophet withdrew his hand saying, “Touch it not for the shoulder tells me it has been imbued with poison.” The woman was summoned and she acknowledged the fact but excused herself by saying that she concluded if Muhammad were a Prophet he would know the mutton was poisoned but if he were only a king, they should get rid of him in that way. Such was the benevolence of the Prophet that he forgave her, although Bashar presently died of the poison.

When the Prophet was in his terminal sickness and the mother of Bashar visited him, he said to her: “Every year I feel more the effects of the morsel I ate with your son at Khyber.” And at length the Prophet died a martyr by that poison.

Through trustworthy chains, Shaykh Tabarsi has narrated from Imam Muhammad Baqir (a.s.) that before proceeding to Khyber, the Prophet sent Amr bin Umayyah Zumri with a letter to Najjashi king of Habasha, inviting him to Islam and summoned Ja’far and his companions. When he received the letter, he embraced Islam and dressed Ja’far and his companions in robes of honor and prepared their provisions of the journey in the best way and sent them to Medina.

Ja’far returned to the Prophet on the day Khyber was taken. Kulaini, Shaykh Tabarsi and Ibn Babawayh have narrated through good, true and reliable chains from Imam Ja’far Sadiq (a.s.) and some traditional reports are mentioned in Tafsir Imam Hasan Askari (a.s.), that on the day of the conquest of Khyber, the Holy Prophet (S) was informed of Ja’far’s return and he remarked: “I don’t know on which blessing I should rejoice; the conquest of Khyber or the return of Ja’far?” Meanwhile Ja’far arrived.

According to the report of Imam Hasan Askari (a.s.) the Holy Prophet (S) advanced twelve paces to meet Ja’far, embraced him wept and kissed him and asked: O Ja’far, do you want me to give you something? Curiosity of the people was aroused. The Holy Prophet (S) said: “I will teach you a prayer entitled the prayer of Ja’far Tayyar a repetition of which ensured full forgiveness of sin. If you recite it everyday it would be better for you than the world and all that there is in it. You will also have a share in the reward of one all those who performs it.”

Shaykh Tusi has narrated from Huzaifa bin Yaman in his Amali that when Ja’far came to Medina, the Prophet was camping at Khyber. Ja’far had brought gifts, including perfumes and garments for the Prophet; from which he picked a cover and said that I will give this to one who loves Allah and His Messenger and Allah and His Messenger love him. Companions craned their necks in curiosity.

The Messenger of Allah (S) asked: “Where is Ali?” and he was soon summoned by Ammar Yasir and the Prophet gave that sheet to him. Since it was made of gold threads, Imam Ali (a.s.) gave it to a goldsmith in Baqi market to remove the threads and it yielded 1000 mithqal gold, which was sold and the proceeds distributed to beggars and poor people from Muhajireen and Ansar and then he came home without a particle of that gold.

The following day the Holy Prophet (S) met him when companions, including Ammar and Huzaifa had accompanied the Prophet. The Holy Prophet (S) said: “You have received 1000 mithqal gold; this group of companions will dine at your place today.” That day, there was nothing to eat in the house of Ali (a.s.) but he felt ashamed to refuse to the Prophet.

Huzaifa says: We were five persons including Ammar, Salman, Abu Dharr and Miqdad. Imam Ali (a.s.) asked Fatima to provide something. When we entered, we saw a bowl of steaming Tharid5 placed in the center and it smelt of musk. Ali (a.s.) brought it to the Holy Prophet (S) and we all ate to satiation but there was no decrease in it.

The Prophet asked Lady Fatima (s.a.) from where she got it, to which she replied that it was from the Almighty Allah and He gives unlimited sustenance to whoever He likes. The Messenger of Allah (S) returned to us with tearful eyes he said: “Thanks be to Allah, I witnessed the honor for my daughter that Prophet Zakariya had seen about his daughter, Maryam.”

Shaykh Tabarsi has narrated from Abdur Rahman bin Abi Laila that sometimes Amirul Momineen (a.s.) wore two pieces of woolen garments in summer and light clothes during winter without caring for it. My friends asked me about it and I expressed ignorance. So they asked me to tell my father to inquire from Amirul Momineen (a.s.) as he often visited the Imam.

When my father asked Imam Ali (a.s.) about it, the Imam asked: “Were you not present at Khyber with us? Did you not hear when Abu Bakr and Umar brought the Prophet’s standard back from the battlefield the Prophet said: Tomorrow I will give the flag to one who loves the Almighty Allah and His Messenger and the Almighty Allah and His Messenger love him and the Almighty Allah will grant victory over the fort at his hands.

He is a ferocious attacker and he does not flee from the battlefield. Then he called me and handed the standard to me saying: O Lord, protect it from heat and cold. After that I never felt heat or cold.” This tradition is mentioned by Baihaqi, a well known Sunni scholar in Dalailun Nubuwwah.

Notes

1. The author says: The flight of Abu Bakr and Umar and the statement of the Prophet that he would give the standard to one who loved Allah and His Messenger and Allah and His Messenger love him are from the continuously related traditions, which is recorded in Sahih Bukhari and Sahih Muslim and all Sunni tradition scholars have narrated in their books. Most merits of Imam Ali (a.s.) are mentioned in Sunni books. And this much is sufficient for one that has sense to prove the rightfulness of his Caliphate and the absence of such a right for Abu Bakr and Umar because every sensible person knows that after their flight, when the Holy Prophet (S) said: “Tomorrow, I will give the standard to one who is having those qualities,” it became clear that those who have run away lack these qualities. And one who does not love Allah and His Messenger and Allah and His Messenger do not love him, how can they have the right to become the Caliph of Allah and leader of religion and the world?

2. Surah Bani Israel 17:26

3. The author says: Other reports are mentioned in the chapters of miracles to support this verse regarding the conquest of Fadak.

4. The author says: The incident of Fadak and its usurpation will be described shortly.

5. A dish of sopped bread, meat and broth.

Conquest of Khyber and Ja’far’s return from Habasha

Shaykh Mufeed, Shaykh Tabarsi, Qutub Rawandi, Ibn Shahr Ashob and all tradition scholars of Shia and Sunni have narrated through different chains that the Messenger of Allah (S) returned from Hudaibiyah and stayed for 20 days in Medina.

Then he set out to conquer the forts of Khyber, a strong and celebrated Jew town. On approaching it, he ordered a halt and offered the following prayer: O Lord, O supporter of the seven heaven and all they overshadow and who supported the seven earths, and Lord of the devils, and everything that casts a shade; we entreat You to deliver us this town and its people and shield us from all harm it may offer us He then ordered his men to advance in the name of Allah, the Compassionate, the Merciful and besiege the town.

When they reached over there the Holy Prophet (S) sat down under a tree and a day and a half passed at that place. Then he called the people and when they came, they saw a man seated with the Holy Prophet (S). The Messenger of Allah (S) said: “I was sleeping when this man came and took my sword. When I awoke, I saw him standing over my head and saying: “Who can save you from me?” I said: “The Almighty Allah can.”

So he threw away the sword and is sitting here like this and he cannot move by the power of God. After that the Holy Prophet (S) forgave and released him. The siege lasted more than twenty days. In this period Ali suffered a violent attack of ophthalmia (sore eyes), which deprived him of sight. The Jews defended themselves with vigor being protected by walls and dry ditch.

One day they threw open a gate. and a distinguished champion, named Marhab at the head of a heavy column made a furious sortie on Muslims. The Prophet sent a detachment of Muhajireen and Ansaris under Abu Bakr to attack the Jews, but the Muslims were repulsed. The next day another sortie was made and Umar was defeated in an attempt to drive back the enemy. The Prophet now said, “Tomorrow I will give the banner to one who loves Allah and the Prophet, and whom Allah and the Prophet love.

He will not flee nor return till Allah by him conquers the foe. This declaration led every Muslim to hope that he should be honored with command the next day. However when they waited on the Prophet the next morning he inquired where Ali was. They replied that he could not attend because he was suffering so severely from sore eyes.

The Prophet ordered him to be brought and when he was led to the place, he said, “O Messenger of Allah (S), my eyes are so inflamed that I cannot see, and the pain in my head is extreme.” The Prophet caused him to lie down and put his head in his lap when he rubbed saliva from his blessed mouth on Ali’s eyes and head, saying, “O Lord protect him from the harm of heat and cold.”

Ali was then instantly cured, and the Prophet gave him the white standard assuring him that “Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. Victory advances before you and fear already fills the hearts of your enemies whose books forewarn them that their destroyer will be Ilyas, and when you announce yourself Ali they will be overcome Insha Allah! Advance deliberately and before joining battle summon them to embrace Islam.

Verify if Allah should give religious guidance to a single individual of them through your instrumentally, it will be a more glorious conquest than if you should capture all the red camels.” Ali, at the head of the Muslims then made an attack on the town, which Marhab came out to defend. He wore a coat of mail and a helmet upon which was a large stone ring.

Marhab recited the following Rajaz: “The Jews of Khyber know that I am Marhab. I dive into my weapons and I attack in a daring way.” Imam Ali (a.s.) said in reply: “I am one whose mother has named him Haider. I step into the battlefield like a ferocious lion, I will throw you away like a grain.” The two champions each chanting a boastful ode, engaged furiously, their first blows being mutually parried.

Ali’s second blow cleft the stone ring helmet and head of his adversary, who reeled and fell from his horse. In another report it is mentioned in that he said: I am Ali Ibn Abi Talib (a.s.). Upon this, a Rabbi said: “Now you Jews are defeated by the Book that the Almighty Allah sent for Prophet Musa (a.s.).

Then awe appeared in their hearts. When Imam Ali (a.s.) killed Marhab, the surviving Jews immediately sought shelter behind their walls barring after them the gate, which was so massive as to require twenty men, or according to another tradition forty men to open and shut it. Aided by divine power, Ali seized the outer ring of the gate and shook it so violently that the whole fortress trembled The gate broke away and Ali using it as a shield rushed into the town which he soon overcome.

He then hurled the gate forty cubits distance which seventy men to satisfy their curiosity tried in vain to lift. Abu Rafe says: I went with six men to move the gate, but we could not do so. Ahle Sunnat scholars have narrated from Imam Muhammad Baqir (a.s.) that Jabir bin Abdullah Ansari says: On the day of the Battle of Khyber Amirul Momineen (a.s.) held the gate and made it a bridge on the moat which all Muslims crossed and after that when he threw it away forty persons and according to another report, 70 persons could not lift it.

Abdullah Abu Abdul Jadli says that Amirul Momineen (a.s.) said to me: I broke the gate of Khyber and using it as a shield fought and drove them away by the grace of Almighty. After that I made it into a bridge which Muslims crossed. Then I threw it forty cubits away. A man said: “O Amirul Momineen (a.s.), what a tremendous load you had lifted!” He replied: “It was like the weight of this shield of mine.” Marhab had a nurse who was a soothsayer and who liked and admired Marhab and often used to say that he should fight whoever he likes but one whose name is Haider would be victorious on him. Marhab would be killed if he confronts him.

He fought and defeated many Muslims; at last people complained to the Prophet to sent Amirul Momineen (a.s.) to confront him. So the Holy Prophet (S) summoned Imam Ali (a.s.) and asked him to get rid of Marhab. Amirul Momineen (a.s.) turned to the fort of Jews, recited the name of God and came out to confront Marhab. Marhab returned frightened and then came again and said: “I am one whose mother has named him Marhab.”

Imam Ali (a.s.) rushed upon him saying: “I am the one whose mother has named him Haider.” As soon as Marhab heard this name, he recalled the advice of the nurse and he fled from there. At that moment Shaitan appeared in the form of a Rabbi, who came in his way and asked: “Where are you running away?” He said: “This youth says that he is Haider.” Shaitan said: “So what?” He said: “I have head from my nurse many times that one who is named thus would kill me.”

Shaitan said: “May you be disgraced, is there only one person by the name of Haider? In spite of such a huge body you are running away from this youth on the words of a woman, while most of what women say is wrong. Even if she was right, there are many Haiders in the world.

Go back, perhaps you will be able to slay him and earn prestige among your people, and I will support the Jews to encourage you.” Thus Marhab was deceived by this and he returned to fight. Imam Ali (a.s.) attacked him on his head and he fell down on his face. Other Jews started to run, screaming that Marhab has been killed.

Shaykh Tusi has narrated that on the day of the Battle of Khyber, a tall man with a large head came out of the front. He was named Marhab and the Jews considered him as their leader due to his physical prowess and material wealth. Whoever from the companions confronted him was told that he was Marhab and then he attacked, which used to make him run away from there.

Sunni scholars have narrated through many channels from Saad bin Waqqas that Ali is having three such merits, that if I had even one of them, I would have preferred to owning red camels. First: the Holy Prophet (S) left him as his representative in Medina during the Battle of Tabuk and he said: “O Messenger of Allah (S) you are leaving me with women and children?”

The Messenger of Allah (S) said: “O Ali, are you not satisfied that you are to me as Harun was to Musa? Except that there will be no prophet after me.” Second: I heard that on the day of the Battle of Khyber, the Holy Prophet (S) said: I will give the standard to one who loves Allah and His messenger and they love him. So we craned our necks that perhaps we will be honored by this. But he called for Imam Ali (a.s.). At that time he was having sore eyes.

The Holy Prophet (S) applied his saliva and gave him the standard and the Almighty Allah conquered Khyber at his hands. Thirdly: The verse of Mubahila was revealed and the Holy Prophet (S) called from Ali, Fatima, Hasan and Husain (a.s.) and said: “O Lord these are my Ahlul Bayt (a.s.).”

It is narrated from Imam Muhammad Baqir (a.s.) in Ihtijaj that the Holy Prophet (S) on the day of Khyber, gave the flag of Ansar to Saad bin Ubadah who went to confront the Jews, but returned defeated and injured. Then he gave the flag of Muhajireen to Umar, who did not engage in fighting. He ran along with his companions.

The Holy Prophet (S) said thrice: “Do Muhajireen and Ansar act like this?” At last he said: “Now I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.”

Ibn Shahr Ashob has narrated that on the day of the Battle of Khyber, the Holy Prophet (S) tied the turban to Ali (a.s.), dressed him up in his garments and mounted him on his pony. And said: “O Ali, go Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. And my prayers are with you.” So Amirul Momineen (a.s.) conquered the fort, broke its gate and threw it forty cubits away.

Sunni and Shia scholars have narrated through many channels that Amirul Momineen (a.s.) presented many arguments to prove his superiority and also mentioned: Who among you is such that when on the day of Khyber, Umar returned unsuccessful with the flag of the Prophet blaming his companions of cowardice and the companions accused him similarly. He came running to the Prophet.

At that time the Messenger of Allah (S) said: “Tomorrow I will gave the standard to one who is He-man and who does not flee. Allah and His Messenger love him. He will not return till the Almighty Allah gives him victory. In the morning the Holy Prophet (S) called me and people said that Ali is having sore eyes. The Holy Prophet (S) said: “Bring him here.”

When I came to him, he applied his saliva to my eyes and said: “O Allah, protect him from heat and cold. And till date heat and cold have not bothered me. So I took the standard and drove the infidels away. Which of you is having this excellence?” “No one,” they said. Then he said: “I adjure you, except me which of you went to confront Marhab reciting the Rajaz.

Marhab was having such a huge head that instead of a helmet, he had kept a huge stone on his head. I landed a blow on his head which cut through the stone and put him to death. Who else from you has performed such a feat? “No one,” they said. Then he said: “I adjure you, except me which of you is such that has uprooted the gate of Khyber and carried it a hundred steps? After that forty men failed to move it. “No one,” they said.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that in the letter Amirul Momineen (a.s.) sent to Sahal bin Hunaif Ansari, he mentioned: “By Allah, when I uprooted the gate of Khyber and threw it behind me to a distance of forty cubits; it was not my physical strength.

I was supported by heavenly power and my self was illuminated by the light of my Lord. I was like a lamp lit from another. By Allah, if all the Arabs had joined together to fight me, I would have neither turned back nor fled. If I get an opportunity I will strike off the heads of hypocrites and one who is careless of death is ever desirous of death. How can he be scared of fighting?”

Also, it is narrated from authentic chains that in reply to a Jew who asked about the tests Allah has taken from successors of the prophets, Amirul Momineen (a.s.) said: “In the sixth year of Hijra, we confronted your co-religionists at Khyber. When we reached there they came with their huge horses and innumerable weapons and they were lodged in heavily equipped fortresses and their numbers were uncountable.

They issued challenges and routed anyone who came to face them. All the companions became helpless and no one was prepared to confront them. They all clamored that Abul Hasan should be sent. At last the Holy Prophet (S) sent me to them. When I stepped into the battlefield, whoever came to confront me was dispatched to Hell with humiliation.

Till no one could dare to come before me. Then I attacked them like a hungry lion and drove them away. They hid in the fort, closing the door behind. I uprooted the gate and entered the fort alone and killed each of their men and I took their women as prisoners. Thus I conquered the fort alone and except for Allah, no one helped me.

Qutub Rawandi and Shaykh Tabarsi have narrated that the conquest of Khyber was in the month of Zilhajj, the sixth year of the Hijrat, others maintain that it was in the beginning of the seventh year. The Holy Prophet (S) besieged them for more than twenty days. There were fourteen thousand Jews in Khyber when it was taken. All their forts were captured.

Their strongest fort was called Qamus. The Holy Prophet (S) gave the standard to Abu Bakr to take it over but he came back running. Then he gave it to Umar and he also came back running. The Holy Prophet (S) said: “Tomorrow I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.

He does not flee. He is an attacker.” Hypocritical companions said: “We are sure of that the Prophet cannot imply Ali, because due to his sore eyes he cannot see his own feet.” When Amirul Momineen (a.s.) heard this, he said: “O Lord, no one can bestow that which You stop. And when You give to anyone no one can stop it.”

The next morning the Holy Prophet (S) came out of the tent and placed the standard in the front. All the people were vying for it. So much so Umar, in spite of the fact that he has tried himself, used to say: I never wished for it, except on that day. But the Holy Prophet (S) called for Ali (a.s.). People began to clamor: “His eyes are so sore that he cannot see what is before him.” The Messenger of Allah (S) said: “Call him here.”

When Amirul Momineen (a.s.) arrived, his eyes were cured by the saliva of the Prophet and the Prophet gave the standard to him saying: Put three options before them. Firstly: that they accept Islam and Islamic laws. They will retain their property. Second: that they agree to pay Jizya. In that case also their life and property will be assured.

Thirdly: That they fight with us. When Imam Ali (a.s.) came to them, they did not accept any of the options other than fighting. Marhab came to confront him. He slashed at him severing his legs. He fell down and the remaining fighters ran into the safety of the fort closing the gate behind them.

According to Qutub Rawandi there was a huge stone in which they had made a cavity. Amirul Momineen (a.s.) threw the bow from his left hand as he was holding the sword in his right hand. Then he pulled the stone with his left hand and pulled out the gate. Then he entered the fort carrying it like a shield.

When he chased the Jews away he threw the gate behind him with such a force that it fell at the end of the army. When the distance was measured it was found to be forty cubits. Then forty men together failed to move it.1

Shaykh Tabarsi has through trustworthy chains narrated from Imam Muhammad Baqir (a.s.) that when Imam Ali (a.s.) reached the Jewish fort, they closed the gates of the fortress. Amirul Momineen (a.s.) uprooted it and used it as a shield.

Then he placed it on his back and made it to serve as a bridge over the moat and all the people crossed over it, but he did not feel any weight. Then he threw the gate away. When the Holy Prophet (S) was given the glad tidings that Amirul Momineen (a.s.) has conquered the fort, he came to the fort.

Amirul Momineen (a.s.) came out to welcome the Prophet, who said: “I was informed about your appreciable efforts and bravery. Allah is pleased with you and I am satisfied.” Tears appeared in the eyes of Imam Ali (a.s.). “Why do you weep?” asked the Prophet. “These are tears of joy, because you gave the glad tidings that Allah and His Messenger are pleased with me.”

Among the captives was Safiya, the daughter of Huyy. Ali sent her to the Prophet but Bilal led her past her slaughtered kindred which awful sight so overpowered her as almost to deprive her of life and the Prophet reproached him saying, “Perhaps mercy is eradicated from your heart that you drag a woman by her slain relatives!”

The Prophet emancipated and married Safiya. A few days before she had been married to a Jew, named Kinanah bin Rabi Abil Haqiq and subsequently she dreamed that the moon fell into her lap. On relating this dream to her husband he slapped her on face saying. “Do you want Muhammad, king of Hijaz to take you!” And it is narrated in Mashriqul Anwar that when Safiya was brought to the Prophet, she was a beautiful woman.

The Prophet noticed the mark on her face and inquired the cause of it, when she told him that it was caused by her falling from her seat when Ali shook the castle, the Holy Prophet (S) said: “Safiya, Ali is having a great position with Allah. When he shook the gate of the fort not only was there a quake in the fort, there was a quake in the heavens and the earth; till the High Arsh also shook by the fury of that chosen one of Allah.” And when that lion hearted hero slashed Marhab into two, Jibraeel appeared before the Prophet in great amazement.

The Prophet inquired the cause. He replied, “The angels of heaven shout, there is no hero but Ali and no sword but Zulfiqar; but my wonder is this: I was once ordered to destroy the people of Lut and shook up seven of their cities from the foundation in the seventh earth, and carried them on one of my wings so high that the inhabitants of heaven heard their cocks crowing and their children crying.

I held them there till morning, awaiting the next order of the Almighty Allah and the weight of the seven cities was not even perceptible to me. But today when Ali shouted Allah Akbar! and gave Marhab that Hashemite blow. I was commanded by Allah to sustain the excess of it lest it should split the earth, the ox, and the fish into two. The blow fell vastly heavier on my wing than the weight of the seven cities, notwithstanding Mikaeel and Israfeel both caught Ali’s arm in the air to check its force.

Shaykh Tabarsi has narrated that Ibn Abil Haqiq sent a proposal of peace to the Holy Prophet (S), which was accepted. He came, met the Prophet and sued for peace on condition that they take all their belongings except the clothes on their bodies. This was accepted by the Prophet. When people of Fadak learnt about it, they also sent a similar proposal, which was also approved.

The captives of Khyber represented to the Prophet that they understood the cultivation of their fields better than any other people and begged to remain promising to give half the produce of their lands to the Prophet. He granted their petition with the proviso that he should dispossess them whenever he thought proper.

The same terms were bestowed on the people of Fadak. Thus Khyber became general booty since it was obtained through fighting and Fadak became the exclusive property of the Prophet, since it was gained without battle. It is narrated from Imam Muhammad Baqir (a.s.) that when the Holy Prophet (S) became free from the conquest of Khyber, he wanted to send someone on the forts of Khyber. So he took the standard of victory and said: “Who is it that can carry this as it deserves. Zubair came forward to accept it, but the Prophet told him to keep away.

Then Saad came forward and was similarly told by the Prophet to go away. Then he called Ali (a.s.) saying: O Ali, this is your right.” Imam Ali (a.s.) took the standard and set out to Fadak with the condition that their lives will be secure and their properties will belong to the Prophet. That is why all the forts, orchards and properties became the exclusive properties of the Prophet in which Muslims did not have any share.

Jibraeel came down and said: “The Almighty Allah commands you to give the rights of your close relatives. The Holy Prophet (S) asked: “Who are they and what are the rights?’ Jibraeel said: “Your relative is Fatima and Fadak is her right.” The Holy Prophet (S) called Fatima and wrote a document transferring the ownership of Fadak to Fatima. When the Holy Prophet (S) passed away, Abu Bakr and Umar seized Fadak from her.

Ibn Shahr Ashob has narrated that the Holy Prophet (S) turned to Fadak and the people of Fadak took shelter in a strong fortress. The Prophet called them and said: “If I leave this fort and seize all the other forts and other properties, what will you do?” We have appointed guards on those forts and we have the keys in our possession. The Holy Prophet (S) said: “The Almighty Allah has given the keys to us.” Then he showed the keys to them.

They scolded the one they had entrusted the keys to. He swore that he was having the keys. “I placed them in a bag and closed them in a box and hid the box in a strong house and locked the door.” Then the man went to that house and saw that the locks were in place but the keys were missing. He returned from there and said: “Now I have understood that he is a Prophet because I had kept the keys so secure. And since I used to think that he is a magician. I had recited some verses of Taurat to remove the effect of sorcery.

Now I saw that all the locks are intact but the keys are missing so I understood that he is not a magician.” The Jews came to the Prophet and asked: “Who has given you the keys?” The Holy Prophet (S) said: “The one who gave the tablets to Prophet Musa (a.s.), and Jibraeel has brought them to me. So they opened the gates of the fortress and came to the Prophet. Some embraced Islam. The Holy Prophet (S) took one fifth of their wealth and gave the remaining to them and all the property was seized of one who did not embrace Islam. At that time the following verse was revealed:

وَآتِ ذَا الْقُرْبَى حَقَّه

“And give to the near of kin his due…”2

The Holy Prophet (S) asked: “Who are close relatives and what is their right?” He replied: “Give Fadak to Fatima, which is an inheritance from her mother, Lady Khadija (s.a.) and her sister, Hind Abi Hala.” When the Holy Prophet (S) returned to Medina, he called for Lady Fatima (s.a.) and handed Fadak to her reciting the mentioned verses. Lady Fatima (s.a.) said: “O Messenger of Allah (S), I leave all my property to you.”

He said: “After me, people will dispute with you.” Then he summoned the companions and in their presence transferred the Fadak property to Fatima. Lady Fatima (s.a.) distributed all the wealth among Muslims with its income; she retained rations for herself and gave the rest to Muslims. After the passing away of the Prophet, Abu Bakr and Umar seized Fadak from Fatima.3

It is mentioned in Ikhtisas through authentic traditions from Imam Ja’far Sadiq (a.s.) that Umm Ayman testified before Abu Bakr and Umar that one day she was at Lady Fatima’s (s.a.) house when Jibraeel came down and said: “O Muhammad, the Almighty Allah has ordered me to draw a line on the sketch of Fadak.

The Holy Prophet (S) went along with Jibraeel and returned after some time. Fatima asked where he had been, to which he replied that Jibraeel has drawn lines with his wings on the boundaries of Fadak “and ordered me to give Fadak to you.” After that the Prophet gave Fadak to her making me and Ali as witnesses.4

Kulaini and Shaykh Mufeed have narrated through good and trustworthy chains of narrators from Imam Ja’far Sadiq (a.s.) that when the Holy Prophet (S) conquered Khyber, he returned it to the Jews on the condition that they will surrender half the agricultural produce to him. When the time of harvest arrived, the Holy Prophet (S) sent Abdullah bin Rawaha and he divided the fruits and crop into two equal estimates and then told them to make their own estimations if they did not consider it right. They accepted it observing that this was true justice.

Qutub Rawandi has narrated that when the Holy Prophet (S) besieged the Jews of Khyber, they called 1400 riders from Bani Ghitfan who were in alliance with them for help. Someone announced among them that they should go back as enemies have attacked their people, but when they returned they found no one there; so they understood that it was a warning from heavens.

The Holy Prophet (S) gained victory on the Jews and Imam Ali (a.s.) conquered their strongest fortress. Only one fortress remained, in which they had stored their wealth and rations. There was no way through which it could be attacked. The Holy Prophet (S) besieged it. After some days, a Jew approached the Prophet and on condition of safety to his life and wealth offered to inform him about the point through which that fort can be attacked.

The Holy Prophet (S) agreed and the Jew marked a spot where a hole can be made in the wall to penetrate into the fort into the passage which led to the source of their water supply. If their water supply was taken, they would soon surrender the fort. The Holy Prophet (S) said: “It is possible that the Almighty Allah may open up a better way. But the security I guaranteed you is as it is.

The following day, the Prophet mounted his beast and asked the Muslims to follow him to the fort. The disbelievers were throwing stones and arrows which fell to the left and right of the Muslim group without hurting anyone till he signed to the walls and they instantly sunk till the top was level with the earth and the Muslims marched over and took the place.

Qutub Rawandi has narrated from Amirul Momineen (a.s.) that: On our return from Khyber we reached to a river which was 14 fathoms deep and the enemies were in our pursuit. The Prophet whipped the water and prayed to Allah. Then all crossed the water body following the Holy Prophet (S) and even the hooves of our beast did not become wet.

Shaykh Tabarsi has narrated that the Holy Prophet (S), soon after the conquest of Khyber when the Prophet was quietly seated in the enjoyment of victory, Zainab binte Harith bin Salam, a niece of Marhab, the champion brought a roasted mutton shoulder strongly imbued with poison to the Prophet as a friendly offering.

The Prophet ate a morsel of it and Bashar bin Baraa bin Marur did the same. The Prophet withdrew his hand saying, “Touch it not for the shoulder tells me it has been imbued with poison.” The woman was summoned and she acknowledged the fact but excused herself by saying that she concluded if Muhammad were a Prophet he would know the mutton was poisoned but if he were only a king, they should get rid of him in that way. Such was the benevolence of the Prophet that he forgave her, although Bashar presently died of the poison.

When the Prophet was in his terminal sickness and the mother of Bashar visited him, he said to her: “Every year I feel more the effects of the morsel I ate with your son at Khyber.” And at length the Prophet died a martyr by that poison.

Through trustworthy chains, Shaykh Tabarsi has narrated from Imam Muhammad Baqir (a.s.) that before proceeding to Khyber, the Prophet sent Amr bin Umayyah Zumri with a letter to Najjashi king of Habasha, inviting him to Islam and summoned Ja’far and his companions. When he received the letter, he embraced Islam and dressed Ja’far and his companions in robes of honor and prepared their provisions of the journey in the best way and sent them to Medina.

Ja’far returned to the Prophet on the day Khyber was taken. Kulaini, Shaykh Tabarsi and Ibn Babawayh have narrated through good, true and reliable chains from Imam Ja’far Sadiq (a.s.) and some traditional reports are mentioned in Tafsir Imam Hasan Askari (a.s.), that on the day of the conquest of Khyber, the Holy Prophet (S) was informed of Ja’far’s return and he remarked: “I don’t know on which blessing I should rejoice; the conquest of Khyber or the return of Ja’far?” Meanwhile Ja’far arrived.

According to the report of Imam Hasan Askari (a.s.) the Holy Prophet (S) advanced twelve paces to meet Ja’far, embraced him wept and kissed him and asked: O Ja’far, do you want me to give you something? Curiosity of the people was aroused. The Holy Prophet (S) said: “I will teach you a prayer entitled the prayer of Ja’far Tayyar a repetition of which ensured full forgiveness of sin. If you recite it everyday it would be better for you than the world and all that there is in it. You will also have a share in the reward of one all those who performs it.”

Shaykh Tusi has narrated from Huzaifa bin Yaman in his Amali that when Ja’far came to Medina, the Prophet was camping at Khyber. Ja’far had brought gifts, including perfumes and garments for the Prophet; from which he picked a cover and said that I will give this to one who loves Allah and His Messenger and Allah and His Messenger love him. Companions craned their necks in curiosity.

The Messenger of Allah (S) asked: “Where is Ali?” and he was soon summoned by Ammar Yasir and the Prophet gave that sheet to him. Since it was made of gold threads, Imam Ali (a.s.) gave it to a goldsmith in Baqi market to remove the threads and it yielded 1000 mithqal gold, which was sold and the proceeds distributed to beggars and poor people from Muhajireen and Ansar and then he came home without a particle of that gold.

The following day the Holy Prophet (S) met him when companions, including Ammar and Huzaifa had accompanied the Prophet. The Holy Prophet (S) said: “You have received 1000 mithqal gold; this group of companions will dine at your place today.” That day, there was nothing to eat in the house of Ali (a.s.) but he felt ashamed to refuse to the Prophet.

Huzaifa says: We were five persons including Ammar, Salman, Abu Dharr and Miqdad. Imam Ali (a.s.) asked Fatima to provide something. When we entered, we saw a bowl of steaming Tharid5 placed in the center and it smelt of musk. Ali (a.s.) brought it to the Holy Prophet (S) and we all ate to satiation but there was no decrease in it.

The Prophet asked Lady Fatima (s.a.) from where she got it, to which she replied that it was from the Almighty Allah and He gives unlimited sustenance to whoever He likes. The Messenger of Allah (S) returned to us with tearful eyes he said: “Thanks be to Allah, I witnessed the honor for my daughter that Prophet Zakariya had seen about his daughter, Maryam.”

Shaykh Tabarsi has narrated from Abdur Rahman bin Abi Laila that sometimes Amirul Momineen (a.s.) wore two pieces of woolen garments in summer and light clothes during winter without caring for it. My friends asked me about it and I expressed ignorance. So they asked me to tell my father to inquire from Amirul Momineen (a.s.) as he often visited the Imam.

When my father asked Imam Ali (a.s.) about it, the Imam asked: “Were you not present at Khyber with us? Did you not hear when Abu Bakr and Umar brought the Prophet’s standard back from the battlefield the Prophet said: Tomorrow I will give the flag to one who loves the Almighty Allah and His Messenger and the Almighty Allah and His Messenger love him and the Almighty Allah will grant victory over the fort at his hands.

He is a ferocious attacker and he does not flee from the battlefield. Then he called me and handed the standard to me saying: O Lord, protect it from heat and cold. After that I never felt heat or cold.” This tradition is mentioned by Baihaqi, a well known Sunni scholar in Dalailun Nubuwwah.

Notes

1. The author says: The flight of Abu Bakr and Umar and the statement of the Prophet that he would give the standard to one who loved Allah and His Messenger and Allah and His Messenger love him are from the continuously related traditions, which is recorded in Sahih Bukhari and Sahih Muslim and all Sunni tradition scholars have narrated in their books. Most merits of Imam Ali (a.s.) are mentioned in Sunni books. And this much is sufficient for one that has sense to prove the rightfulness of his Caliphate and the absence of such a right for Abu Bakr and Umar because every sensible person knows that after their flight, when the Holy Prophet (S) said: “Tomorrow, I will give the standard to one who is having those qualities,” it became clear that those who have run away lack these qualities. And one who does not love Allah and His Messenger and Allah and His Messenger do not love him, how can they have the right to become the Caliph of Allah and leader of religion and the world?

2. Surah Bani Israel 17:26

3. The author says: Other reports are mentioned in the chapters of miracles to support this verse regarding the conquest of Fadak.

4. The author says: The incident of Fadak and its usurpation will be described shortly.

5. A dish of sopped bread, meat and broth.