Book Chapters
Jesus (Peace be with him) through the Quran and Shi'ite Narrations
Overview
What is offered here is a fairly comprehensive selection of the Àyàt (signs) of Holly Quràn and narrations pertaining to Jesusu said to have been reported by the Shíí Imams, peace be with them. It is generally admitted that not everything reported in this literature is correct, and the science of hadith has been developed by Muslim scholars precisely for the purpose of sorting through the narrations and evaluating their strength. No attempt has been made in what follows to select only hadiths considered reliable. The narrations selected provide an overview of what various reporters of hadiths have claimed that the Imams have said about Jesusu. At the same time, we cannot claim that our selection exhausts all such narrations. Sometimes we have found several reports that differ only in some insignificant details, in which case we have generally selected the most complete form of the report. Also omitted are reports in which Jesus is mentioned only incidentally, although where such incidental mention seemed interesting to us, we have provided the excerpt from the hadith. The isnàd, or chains of transmission that accompany the reports, have been omitted from the English translations since they would only be of use to those who have fluency in Arabic.
It is rather disheartening to find that so much misunderstanding remains between Christians and Muslims in the world today. Hopefully the collection presented here will be seen by Christians as a gift from the Shíah to show the reverence they have for Jesusu. The vision of Jesusu to be found here is different from that of Christianity, and the difference is bound to lead some to respond negatively, “No. The Christ we know is not like that.” We are not concerned to argue here for the veracity of the vision of Christ presented. Of course Christians will deny what conflicts with their
beliefs. However, it is hoped that the reader will be able to bracket the question of what reports about Jesusu are best considered factual, because this question depends on the standards used for such evaluations, whether doctrinal, historical or otherwise. According to our faith, as Shíah, the overall picture of Christ presented below is true, although questions may be raised about particular narrations or details thereof. This is how we think of Christu. It is a different way of thinking about him from what is familiar to Christians. However, it is by no means disrespectful, and it offers a way to understand the more general religious vision of Islam, particularly Shíí Islam. It is up to our readers to chose to respond by focusing on differences and rejecting what is contrary to their beliefs, or to find how much we have in common and on this basis to search for what is of value in the Muslims view, even where it differs from what one is prepared to accept.
We expect that our readers will include English speaking Muslims, both Sunni and Shíí, as well as Christians. To them we offer this collection as an opportunity to reacquaint themselves with Islamic teachings about Jesus, and hope that it will inspire better relations between Muslims and Christians. Even as we stand fast in our own faith, we should be prepared to deepen our appreciation of the commitment of Christians to follow the teachings of one held in such high esteem in the Quràn and hadith.
In the glorious Quràn, in a passage describing the annunciation to the Blessed Virgin Mary, Jesusu is described as a Word from God: (O Mary! Verily Allah gives you the glad tidings of a Word from Him; his name is the Messiah, Jesus son of Mary, prominent in this world and in the Hereafter of those near [to God].) (3:44)
The context in which this àyah was revealed was one of interreligious encounter. It is said that the Christians of Najran sent a delegation to the Prophet of Islam1 at Mecca to question him about the teachings of Islam concerning Jesusu, and that God revealed the above and other àyàt of Sêrah Àl-i Imràn in response. The response is not merely a denial of Christian teachings, although the divinity of Christ is clearly rejected, but an affirmation of much believed by Christians, as well, even the designation of Christ as logos: (O People of the Book! Do not transgress in your religion, and do not say of Allah but the Truth. Verily, the Messiah, Jesus the son of Mary, is only an apostle of Allah and His Word which He conveyed unto Mary, and a Spirit from Him.) (4:171) So, in addition to being called the Word of God, Jesusu is also called the Spirit of God, and in some of the narrations reported in the Shíí tradition, this title is used.
Of course, the interpretation of the logos in Christian theology differs markedly from the interpretation of the kalimah by Muslim scholars. For the Christian, according to the Gospel of John, the Word was God and the Word became flesh. For the Muslim, on the other hand, the Word is creature, even while it is the creative principle, for it is in Gods utterance of the word “Be!” that creation takes place. To call Christ the Word of Allah is not to deify him, but to verify his status as prophet. Because of his high status as prophet, Jesusu becomes a complete manifestation of God, one who conveys the message of God, one who can speak on behalf of God, and thus, the Word of God. Jesusu becomes the Word of God not because of an incarnation whereby his flesh becomes divine, but because his spirit is refined to such an extent that it becomes a mirror whereby divinity comes to be known. The temple is holy not because of any inherent sanctity in the structure, but because it is the place of the worship of God.
The differences between Islamic and Christian thinking about Jesusu are as important as they are subtle. Both accept the virgin birth, although it is ironic that a growing number of liberal Christians have come to have doubts about this miracle while Muslims remain steadfast! Among the other miracles attributed to Jesusu in the Glorious Quràn are the revival of the dead and the creation of a bird from clay, but all of the miracles performed by Jesusu are expressly by the permission of Allah. Just as in the miracle of his birth, Jesusu came into the world by a human mother and divine spirit, so too, his miracles are performed as human actions with divine permission. In this regard the error of the Christians is explained by the great Sêfí theoretician, Ibn al-Arabí, as follows:
This matter has led certain people to speak of incarnation and to say that, in reviving the dead, he is God. Therefore, since they conceal God, Who in reality revives the dead, in the human form of Jesus, He has said, (They are concealers [unbelievers] who say that God is the Messiah, son of Mary.) (5:72)
The point is that Muslims can find God in Jesusu without deifying him, and furthermore that deifying Jesusu is really an obstacle to their finding God in Jesusu, for deification is an obstacle to searching in Jesusu for anything beyond him.
One of the central questions of Christian theology is: “Who was Jesus Christ?” The formulation of answers to this question is called Christology. In this area of theology, Christians have debated the significance of the historical Jesus as opposed to the picture of Jesus presented in the traditions of the Christian Churches and the Biblical understanding of Jesus. The time has come for Muslims to begin work in this area, as well. Through the development of an Islamic Christology we can come to a better understanding of Islam as contrasted with Christianity, and Islam in consonance with Christianity, too. Indeed, the first steps in this direction are laid out for us in the Quràn itself, in the verses mentioned above and others.
Contemporary work toward an Islamic Christology is scarce. Christian authors have tended to stress the salvific function of Jesusu which seems to have no place in Islam, which leads to questions of religious pluralism when Christians ask one another whether Christu can be the savior of Muslims and others who are not Christians. Christians should be reminded that Muslims accept Jesusu as savior, along with all the other prophets, for the prophetic function is to save humanity from the scourge of sin by conveying the message of guidance revealed by God. The important difference between Islam and Christianity here is not over the issue of whether Jesusu saves, but how he saves. Islam denies that salvation is through redemption resulting from the crucifixion, and instead turns its attention to the instruction provided in the life of the prophetsu. Christian scholarship on Jesus as presented in Islam tends to ignore åadíth and focus on the Quràn. Often the research is polemical as authors attempt to support an interpretation of the Quràn that is more in keeping with Christian than Islamic doctrine. A general review and introduction to this work may be found in Neal Robinsons Christ in Islam and Christianity.
Muslims, on the other hand, have tended to produce their own polemical works showing how much of what is in the Bible is consistent with the Islamic view of Christu as prophet rather than as a person of the Trinity. Aåmad Deedats work along these lines has attracted much attention. More profound insights into the differences between Islam and other faiths, including Christianity, may be found in the writings of Frithjof Schuon, Shaykh Ísà Nêr al-Dín Aåmad, who presents the beginnings of a genuine Christology from a Sufi perspective in his Islam and the Perennial Philosophy. In his The Muslim Jesus : Sayings and Stories in Islamic Literature, Tarif Khalidi has collected Islamic references to Jesus from the eighth to the 18th centuries, including mystical works, historical texts about prophets and saints and selections from the åadíth and Quràn. As Khalidi notes, these writings, form the largest body of texts relating to Jesus in any non-Christian literature.
These days there is much discussion of dialogue between different faith communities. Conferences have been held for this purpose in the Islamic Republic of Iran as well as in Africa, Europe and the United States. Perhaps one of the best ways Christians can find common ground for discussion with Muslims is to become familiar with the portrait of Jesusu presented in Islamic sources, the most important of which are the Quràn and aåàdíth, and for the latter, no matter what ones religious orientation, it must be admitted that the narrations handed down through the Household of the Prophet1 deserve careful attention. For those of us who have the honor of being counted among the Shíah, the importance of what has been related by the Ahl al-Bayt weighs especially heavily, as it should, according to the famous åadíth al-thaqalayn, in which the Prophet1, in the last year of his life, is reported to have said:
Verily, I am leaving with you two weighty things (thaqalayn): the Book of Allah and my kindred, my household, for indeed, the two of them will never separate until they return to me by the Pond [of Kauthar on the Last Day].
Perhaps some Christians will be dismissive of what is said of Jesusu in the Islamic narrations because the main debate about contemporary Christology among Christians is whether research about the historical Jesusu is relevant to religion, or whether knowledge of Jesusu requires attention to the role he plays in the Church and in theology. The Islamic narrations, coming centuries after the life of Christu (and in some cases more than a century after the life of Muåammad1) will likely be dismissed by liberal Christians in pursuit of a portrait of Jesusu based on the standards of historical research currently accepted in the West. The neo-orthodox Christian claims that the Savior is not to be found in history, but in the Church, so it will not be surprising if he displays no interest in what Islam has to say about Christu. However, the Christian may find that the Islamic perspective illuminates a middle ground between the historians emphasis on the natural and the ecclesiastical emphasis on the supernatural. The humanity of Jesusu is evident in the narrations of the Shíah, but it is a humanity transformed, a perfected humanity, and as such there is no denying its supernatural dimension.
The Muslim always seems to appear as a stranger to the Christian, but perhaps it is from the stranger that the Christian can best come to know his savior. The crucifix has hung in the Church for so long that it becomes difficult for the Christian to find significance there. The attraction of the quest for the historical Jesus is that it provides a fresh look at the subject, even if that quest is marred by naturalistic presumptions inimical to the religious outlook. By trying to see Jesusu as the Muslim sees him, the Christian may find his savior come to life, lifted up to God in his own inner life rather than crucified.
If we have given reason for Christians to study the narrations of the Shíah about Jesusu, the question of the value of such study for Muslims remains. Some might wonder why, when we have the Quràn and sunnah, we should be especially interested in Jesusu. To begin with, Jesusu, along with the prophets Noah, Abraham, Moses, Peace be with them, and Muåammad1 has a special status in Islam as one of the greatest prophets, the êlê al-azm, the prophets who brought the divine law. What was revealed to the last of them is a confirmation of what was revealed to the others. The truth of the revelation is not to be found in its particularity but in its universality, and we come to understand this best when we understand the teachings of all the prophetsu. Is this not why so much attention is given to the previous prophets in the Quràn?
All of the prophetsu have brought a gospel of love, love of God and love of neighbor and love even for the meanest of His creatures. So, in the reports narrated below we find Jesusu giving some of his food to the creatures of the sea. At the same time, however, this love is not to be confused with a sentimentalism which would prevent the execution of the divine law. Jesusu found fault with the Pharisees not because of their regard for the exterior forms of religion, but because of their disregard for its interior forms, that is, because of their hypocrisy.
The Words of the Spirit of Allah reported in the selections that follow are primarily concerned with morals. These are Christian morals and at the same time Islamic morals. Today Christendom is in a state of moral upheaval. Peculiarly modern ideas of what is right and wrong have found their way into the theologians understandings of ethics. Significant areas of agreement are difficult to find. The simple morality taught by Jesusu and which continues to be emphasized in Islam resonates in the narrations of the Shíah. While excessive asceticism is forbidden, we are to turn, like Jesusu, away from the world to find refuge in God.
From the following narrations we not only become reacquainted with the moral teachings of Jesusu and with his character, but we also discover what the dear friends of Allah, the Household of the Prophet1 found it important to transmit about him, and thereby we get a glimpse into their moral teachings and characters, too.
Biåàr al-Anwàr is a collection of hadiths in Arabic written by Mawlà Muåammad Bàqir ibn Muåammad Taqí, known as Majlísí the Second, or simply Allàmah Majlísí (A.H. 1037_1110). He is one of the most prolific Shíí writers, and was Shaykh al-Islàm during the Safavid period. He authored thirteen books in Arabic and fifty-three in Farsi. His largest and most important work is Biåàr al-Anwàr al-Jàmiah li-Durar Akhbàr al-Aimmah al-Aìhàr. This is the most comprehensive of all collections of Shíí hadiths, and it includes almost all hadiths attributed to the Prophet1 through Shíí chains of transmission, almost all of the aåàdíth qudsí (narrations of the words of God revealed to the Prophet1 not included in the Quràn) and other narrations attributed to the Imamsu. One of the features of this work is that Allàmah Majlísí went to great pains to separate his own views from the transmission of the aåàdith. It took him thirty-six years to compile the work, from A.H. 1070 to A.H. 1106, with the cooperation of other scholars of the day and students. In the first volume, he identifies his sources, and later in the same volume he evaluates their reliability. His sources include close to four hundred titles, among which are sixteen works of Shaykh Æadêq, sixteen works of Shaykh Ìêsí, eighteen works of Shaykh Mufíd, twelve works of Sayyid Murtaèà, twelve works of Shaåíd Awwal, twenty-one works of Sayyid ibn Ìàwês, twenty-three works of Allàmah Åillí and twelve works of Shahíd Thàní. He also made use of ninety works by Sunní authors for correcting the words of the narrations or determining their meanings, and he mentions each of these sources by name in his introduction. There are three extant editions that have been published of Biåàr, one is a lithograph print in twenty-five volumes, known as the old edition. The second is that of Dar al-Kutub al-Islàmiyyah, Tehran, Bazàr Sulìàní, in one hundred ten volumes (no date), known as the new edition. In the Terhan edition, volumes 54, 55 and 56 contain a table of contents. The third edition is really just a reprint of the Tehran edition published by Muassasah al-Wafà of Beirut. In the Beirut edition, the contents have been moved to volumes 108, 109 and 110, and a volume 0 was added in which there is an introduction to the author and the authors of his sources. We have used the new edition published in Tehran.
Tuåaf al-Uqêl fí Mà Jàa min al-Åikam wa al-Mawàiî an Àl al-Rasêl by Abê Muåammad Åasan ibn Alí ibn Åusayn ibn Shubah Åarràní Åalabí is one of the most well known collections of Shíí narrations. The author was a contemporary of Shaykh Æadêq and died in A.H. 381. Shaykh Mufíd reports narrations from him, and he, in turn, reports traditions from Shaykh Abê Alí Muåammad ibn Hammàm, who died in A.H. 336. The book contains narrations from the Prophet1 followed by narrations of the first eleven Imamsu in order. After this, there are four more parts to the book: (1) the whispered counsel (munàjàt) of God to Mosesu; (2) the whispered counsel of God to Jesusu; (3) the advice of the Messiahu in the gospel and other places; and (4) advice of Mufaèèal ibn Umar, one of the companions of Imam Æàdiqu to the Shíah. In the introduction to this work, Ibn Shubah writes:
I did not mention the chains of transmission in order to reduce the volume of the book and keep it short. Most of the narrations in this book are ones I have heard. Most of them pertain to manners and wisdom which testify to their own validity and the correctness of their attribution.
Scholars in this field consider the work to be reliable and refer to it in support of their opinions about hadiths and fiqh. The book was first published in A.H. 1303 in Iran, and later in Iraq, Lebanon and Iran. The edition we have used is that of Qom: Muassasah al-Nashr al-Islàmí, A.H. 1416.
The narrations we have translated from Tuåaf al-Uqêl are given without mention of a chain of transmission, although there is an indication in this work that they are reported by Imam Mêsà ibn Jafar al-Kàîimu. Part of the narration may also be found in al-Kàfí, Vol. 2, p. 319, attributed to Imam Æadiqu.
Al-Kàfí is one of the four most authoritative sources of Shíí narrations. It was written by Muåammad ibn Yaqêb ibn Isåàq al-Kulayní al-Ràzí (d. A.H. 328) and contains six thousand narrations divided into thirty-four sections. It took twenty years to write during the minor occultation of the twelfth Imamu. It has been published in eight volumes in Tehran by Dàr al-Kutub al-Islàmiyyah. We have used the 1362/1983 edition. The whispered counsel of God to Jesusu translated below from al-Kàfí, Vol. 8, 131_141, may also be found in Tuåaf al-Uqêl, p. 496, without mention of the name of the Imam from whom it was narrated, and in Al-Amàlí of Shaykh Æadêq it is narrated from Imam Æàdiqu.
Another of the “four books” of Shíí narrations containing reports about Jesusu is Tahdhíb al-Aåkàm by Shaykh al-Ìàifah Abê Jafar Muåammad ibn al-Åasan ibn Alí al-Ìêsí (b. A.H. 385, d. A.H. 460). There are said to have been four hundred small books of Shíí narrations extant during the authors lifetime, known as Uæêl al-Arbaah Miah, and the author claims to have compiled this collection from these. This book is a commentary on Al-Muqniah of Shaykh Mufíd, a work of jurisprudence containing references to hadiths. The edition of the Tahdhíb al-Aåkàm we have used is that of Tehran: Dàr al-Kutub al-Islàmiyyah, no date.
Mustadrak al-Wasàil wa Mustanbaì al-Masàil by Hàjj Mírzà Åusayn Nêrí al-Ìabarsí ibn Muåammad Taqí (A.H. 1254_1320) contains more than twenty-three thousand narrations and has been published in Qom by Muassasah Àl al-Baytu li Iåyà al-Turàth, first edition published in A.H. 1408. This is considered one of the four most important collections of Shíí hadiths of the modern period, that is, after the eleventh/seventeenth century, the others being Al-Wàfí by Fayè Kàshàní, Biåàr al-Anwàr by Allàmah Majlísí and Wasàil al-Shíah by Shaykh Åurr al-Àmilí. It was written in order to complete the narrations not included in the Wasàil al-Shíah.
Muåammad Legenhausen
The Imam Khomeini Education and Research Institute, Qom
Rajab 1426/August 2005
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What is offered here is a fairly comprehensive selection of the Àyàt (signs) of Holly Quràn and narrations pertaining to Jesusu said to have been reported by the Shíí Imams, peace be with them. It is generally admitted that not everything reported in this literature is correct, and the science of hadith has been developed by Muslim scholars precisely for the purpose of sorting through the narrations and evaluating their strength. No attempt has been made in what follows to select only hadiths considered reliable. The narrations selected provide an overview of what various reporters of hadiths have claimed that the Imams have said about Jesusu. At the same time, we cannot claim that our selection exhausts all such narrations. Sometimes we have found several reports that differ only in some insignificant details, in which case we have generally selected the most complete form of the report. Also omitted are reports in which Jesus is mentioned only incidentally, although where such incidental mention seemed interesting to us, we have provided the excerpt from the hadith. The isnàd, or chains of transmission that accompany the reports, have been omitted from the English translations since they would only be of use to those who have fluency in Arabic.
It is rather disheartening to find that so much misunderstanding remains between Christians and Muslims in the world today. Hopefully the collection presented here will be seen by Christians as a gift from the Shíah to show the reverence they have for Jesusu. The vision of Jesusu to be found here is different from that of Christianity, and the difference is bound to lead some to respond negatively, “No. The Christ we know is not like that.” We are not concerned to argue here for the veracity of the vision of Christ presented. Of course Christians will deny what conflicts with their
beliefs. However, it is hoped that the reader will be able to bracket the question of what reports about Jesusu are best considered factual, because this question depends on the standards used for such evaluations, whether doctrinal, historical or otherwise. According to our faith, as Shíah, the overall picture of Christ presented below is true, although questions may be raised about particular narrations or details thereof. This is how we think of Christu. It is a different way of thinking about him from what is familiar to Christians. However, it is by no means disrespectful, and it offers a way to understand the more general religious vision of Islam, particularly Shíí Islam. It is up to our readers to chose to respond by focusing on differences and rejecting what is contrary to their beliefs, or to find how much we have in common and on this basis to search for what is of value in the Muslims view, even where it differs from what one is prepared to accept.
We expect that our readers will include English speaking Muslims, both Sunni and Shíí, as well as Christians. To them we offer this collection as an opportunity to reacquaint themselves with Islamic teachings about Jesus, and hope that it will inspire better relations between Muslims and Christians. Even as we stand fast in our own faith, we should be prepared to deepen our appreciation of the commitment of Christians to follow the teachings of one held in such high esteem in the Quràn and hadith.
In the glorious Quràn, in a passage describing the annunciation to the Blessed Virgin Mary, Jesusu is described as a Word from God: (O Mary! Verily Allah gives you the glad tidings of a Word from Him; his name is the Messiah, Jesus son of Mary, prominent in this world and in the Hereafter of those near [to God].) (3:44)
The context in which this àyah was revealed was one of interreligious encounter. It is said that the Christians of Najran sent a delegation to the Prophet of Islam1 at Mecca to question him about the teachings of Islam concerning Jesusu, and that God revealed the above and other àyàt of Sêrah Àl-i Imràn in response. The response is not merely a denial of Christian teachings, although the divinity of Christ is clearly rejected, but an affirmation of much believed by Christians, as well, even the designation of Christ as logos: (O People of the Book! Do not transgress in your religion, and do not say of Allah but the Truth. Verily, the Messiah, Jesus the son of Mary, is only an apostle of Allah and His Word which He conveyed unto Mary, and a Spirit from Him.) (4:171) So, in addition to being called the Word of God, Jesusu is also called the Spirit of God, and in some of the narrations reported in the Shíí tradition, this title is used.
Of course, the interpretation of the logos in Christian theology differs markedly from the interpretation of the kalimah by Muslim scholars. For the Christian, according to the Gospel of John, the Word was God and the Word became flesh. For the Muslim, on the other hand, the Word is creature, even while it is the creative principle, for it is in Gods utterance of the word “Be!” that creation takes place. To call Christ the Word of Allah is not to deify him, but to verify his status as prophet. Because of his high status as prophet, Jesusu becomes a complete manifestation of God, one who conveys the message of God, one who can speak on behalf of God, and thus, the Word of God. Jesusu becomes the Word of God not because of an incarnation whereby his flesh becomes divine, but because his spirit is refined to such an extent that it becomes a mirror whereby divinity comes to be known. The temple is holy not because of any inherent sanctity in the structure, but because it is the place of the worship of God.
The differences between Islamic and Christian thinking about Jesusu are as important as they are subtle. Both accept the virgin birth, although it is ironic that a growing number of liberal Christians have come to have doubts about this miracle while Muslims remain steadfast! Among the other miracles attributed to Jesusu in the Glorious Quràn are the revival of the dead and the creation of a bird from clay, but all of the miracles performed by Jesusu are expressly by the permission of Allah. Just as in the miracle of his birth, Jesusu came into the world by a human mother and divine spirit, so too, his miracles are performed as human actions with divine permission. In this regard the error of the Christians is explained by the great Sêfí theoretician, Ibn al-Arabí, as follows:
This matter has led certain people to speak of incarnation and to say that, in reviving the dead, he is God. Therefore, since they conceal God, Who in reality revives the dead, in the human form of Jesus, He has said, (They are concealers [unbelievers] who say that God is the Messiah, son of Mary.) (5:72)
The point is that Muslims can find God in Jesusu without deifying him, and furthermore that deifying Jesusu is really an obstacle to their finding God in Jesusu, for deification is an obstacle to searching in Jesusu for anything beyond him.
One of the central questions of Christian theology is: “Who was Jesus Christ?” The formulation of answers to this question is called Christology. In this area of theology, Christians have debated the significance of the historical Jesus as opposed to the picture of Jesus presented in the traditions of the Christian Churches and the Biblical understanding of Jesus. The time has come for Muslims to begin work in this area, as well. Through the development of an Islamic Christology we can come to a better understanding of Islam as contrasted with Christianity, and Islam in consonance with Christianity, too. Indeed, the first steps in this direction are laid out for us in the Quràn itself, in the verses mentioned above and others.
Contemporary work toward an Islamic Christology is scarce. Christian authors have tended to stress the salvific function of Jesusu which seems to have no place in Islam, which leads to questions of religious pluralism when Christians ask one another whether Christu can be the savior of Muslims and others who are not Christians. Christians should be reminded that Muslims accept Jesusu as savior, along with all the other prophets, for the prophetic function is to save humanity from the scourge of sin by conveying the message of guidance revealed by God. The important difference between Islam and Christianity here is not over the issue of whether Jesusu saves, but how he saves. Islam denies that salvation is through redemption resulting from the crucifixion, and instead turns its attention to the instruction provided in the life of the prophetsu. Christian scholarship on Jesus as presented in Islam tends to ignore åadíth and focus on the Quràn. Often the research is polemical as authors attempt to support an interpretation of the Quràn that is more in keeping with Christian than Islamic doctrine. A general review and introduction to this work may be found in Neal Robinsons Christ in Islam and Christianity.
Muslims, on the other hand, have tended to produce their own polemical works showing how much of what is in the Bible is consistent with the Islamic view of Christu as prophet rather than as a person of the Trinity. Aåmad Deedats work along these lines has attracted much attention. More profound insights into the differences between Islam and other faiths, including Christianity, may be found in the writings of Frithjof Schuon, Shaykh Ísà Nêr al-Dín Aåmad, who presents the beginnings of a genuine Christology from a Sufi perspective in his Islam and the Perennial Philosophy. In his The Muslim Jesus : Sayings and Stories in Islamic Literature, Tarif Khalidi has collected Islamic references to Jesus from the eighth to the 18th centuries, including mystical works, historical texts about prophets and saints and selections from the åadíth and Quràn. As Khalidi notes, these writings, form the largest body of texts relating to Jesus in any non-Christian literature.
These days there is much discussion of dialogue between different faith communities. Conferences have been held for this purpose in the Islamic Republic of Iran as well as in Africa, Europe and the United States. Perhaps one of the best ways Christians can find common ground for discussion with Muslims is to become familiar with the portrait of Jesusu presented in Islamic sources, the most important of which are the Quràn and aåàdíth, and for the latter, no matter what ones religious orientation, it must be admitted that the narrations handed down through the Household of the Prophet1 deserve careful attention. For those of us who have the honor of being counted among the Shíah, the importance of what has been related by the Ahl al-Bayt weighs especially heavily, as it should, according to the famous åadíth al-thaqalayn, in which the Prophet1, in the last year of his life, is reported to have said:
Verily, I am leaving with you two weighty things (thaqalayn): the Book of Allah and my kindred, my household, for indeed, the two of them will never separate until they return to me by the Pond [of Kauthar on the Last Day].
Perhaps some Christians will be dismissive of what is said of Jesusu in the Islamic narrations because the main debate about contemporary Christology among Christians is whether research about the historical Jesusu is relevant to religion, or whether knowledge of Jesusu requires attention to the role he plays in the Church and in theology. The Islamic narrations, coming centuries after the life of Christu (and in some cases more than a century after the life of Muåammad1) will likely be dismissed by liberal Christians in pursuit of a portrait of Jesusu based on the standards of historical research currently accepted in the West. The neo-orthodox Christian claims that the Savior is not to be found in history, but in the Church, so it will not be surprising if he displays no interest in what Islam has to say about Christu. However, the Christian may find that the Islamic perspective illuminates a middle ground between the historians emphasis on the natural and the ecclesiastical emphasis on the supernatural. The humanity of Jesusu is evident in the narrations of the Shíah, but it is a humanity transformed, a perfected humanity, and as such there is no denying its supernatural dimension.
The Muslim always seems to appear as a stranger to the Christian, but perhaps it is from the stranger that the Christian can best come to know his savior. The crucifix has hung in the Church for so long that it becomes difficult for the Christian to find significance there. The attraction of the quest for the historical Jesus is that it provides a fresh look at the subject, even if that quest is marred by naturalistic presumptions inimical to the religious outlook. By trying to see Jesusu as the Muslim sees him, the Christian may find his savior come to life, lifted up to God in his own inner life rather than crucified.
If we have given reason for Christians to study the narrations of the Shíah about Jesusu, the question of the value of such study for Muslims remains. Some might wonder why, when we have the Quràn and sunnah, we should be especially interested in Jesusu. To begin with, Jesusu, along with the prophets Noah, Abraham, Moses, Peace be with them, and Muåammad1 has a special status in Islam as one of the greatest prophets, the êlê al-azm, the prophets who brought the divine law. What was revealed to the last of them is a confirmation of what was revealed to the others. The truth of the revelation is not to be found in its particularity but in its universality, and we come to understand this best when we understand the teachings of all the prophetsu. Is this not why so much attention is given to the previous prophets in the Quràn?
All of the prophetsu have brought a gospel of love, love of God and love of neighbor and love even for the meanest of His creatures. So, in the reports narrated below we find Jesusu giving some of his food to the creatures of the sea. At the same time, however, this love is not to be confused with a sentimentalism which would prevent the execution of the divine law. Jesusu found fault with the Pharisees not because of their regard for the exterior forms of religion, but because of their disregard for its interior forms, that is, because of their hypocrisy.
The Words of the Spirit of Allah reported in the selections that follow are primarily concerned with morals. These are Christian morals and at the same time Islamic morals. Today Christendom is in a state of moral upheaval. Peculiarly modern ideas of what is right and wrong have found their way into the theologians understandings of ethics. Significant areas of agreement are difficult to find. The simple morality taught by Jesusu and which continues to be emphasized in Islam resonates in the narrations of the Shíah. While excessive asceticism is forbidden, we are to turn, like Jesusu, away from the world to find refuge in God.
From the following narrations we not only become reacquainted with the moral teachings of Jesusu and with his character, but we also discover what the dear friends of Allah, the Household of the Prophet1 found it important to transmit about him, and thereby we get a glimpse into their moral teachings and characters, too.
Biåàr al-Anwàr is a collection of hadiths in Arabic written by Mawlà Muåammad Bàqir ibn Muåammad Taqí, known as Majlísí the Second, or simply Allàmah Majlísí (A.H. 1037_1110). He is one of the most prolific Shíí writers, and was Shaykh al-Islàm during the Safavid period. He authored thirteen books in Arabic and fifty-three in Farsi. His largest and most important work is Biåàr al-Anwàr al-Jàmiah li-Durar Akhbàr al-Aimmah al-Aìhàr. This is the most comprehensive of all collections of Shíí hadiths, and it includes almost all hadiths attributed to the Prophet1 through Shíí chains of transmission, almost all of the aåàdíth qudsí (narrations of the words of God revealed to the Prophet1 not included in the Quràn) and other narrations attributed to the Imamsu. One of the features of this work is that Allàmah Majlísí went to great pains to separate his own views from the transmission of the aåàdith. It took him thirty-six years to compile the work, from A.H. 1070 to A.H. 1106, with the cooperation of other scholars of the day and students. In the first volume, he identifies his sources, and later in the same volume he evaluates their reliability. His sources include close to four hundred titles, among which are sixteen works of Shaykh Æadêq, sixteen works of Shaykh Ìêsí, eighteen works of Shaykh Mufíd, twelve works of Sayyid Murtaèà, twelve works of Shaåíd Awwal, twenty-one works of Sayyid ibn Ìàwês, twenty-three works of Allàmah Åillí and twelve works of Shahíd Thàní. He also made use of ninety works by Sunní authors for correcting the words of the narrations or determining their meanings, and he mentions each of these sources by name in his introduction. There are three extant editions that have been published of Biåàr, one is a lithograph print in twenty-five volumes, known as the old edition. The second is that of Dar al-Kutub al-Islàmiyyah, Tehran, Bazàr Sulìàní, in one hundred ten volumes (no date), known as the new edition. In the Terhan edition, volumes 54, 55 and 56 contain a table of contents. The third edition is really just a reprint of the Tehran edition published by Muassasah al-Wafà of Beirut. In the Beirut edition, the contents have been moved to volumes 108, 109 and 110, and a volume 0 was added in which there is an introduction to the author and the authors of his sources. We have used the new edition published in Tehran.
Tuåaf al-Uqêl fí Mà Jàa min al-Åikam wa al-Mawàiî an Àl al-Rasêl by Abê Muåammad Åasan ibn Alí ibn Åusayn ibn Shubah Åarràní Åalabí is one of the most well known collections of Shíí narrations. The author was a contemporary of Shaykh Æadêq and died in A.H. 381. Shaykh Mufíd reports narrations from him, and he, in turn, reports traditions from Shaykh Abê Alí Muåammad ibn Hammàm, who died in A.H. 336. The book contains narrations from the Prophet1 followed by narrations of the first eleven Imamsu in order. After this, there are four more parts to the book: (1) the whispered counsel (munàjàt) of God to Mosesu; (2) the whispered counsel of God to Jesusu; (3) the advice of the Messiahu in the gospel and other places; and (4) advice of Mufaèèal ibn Umar, one of the companions of Imam Æàdiqu to the Shíah. In the introduction to this work, Ibn Shubah writes:
I did not mention the chains of transmission in order to reduce the volume of the book and keep it short. Most of the narrations in this book are ones I have heard. Most of them pertain to manners and wisdom which testify to their own validity and the correctness of their attribution.
Scholars in this field consider the work to be reliable and refer to it in support of their opinions about hadiths and fiqh. The book was first published in A.H. 1303 in Iran, and later in Iraq, Lebanon and Iran. The edition we have used is that of Qom: Muassasah al-Nashr al-Islàmí, A.H. 1416.
The narrations we have translated from Tuåaf al-Uqêl are given without mention of a chain of transmission, although there is an indication in this work that they are reported by Imam Mêsà ibn Jafar al-Kàîimu. Part of the narration may also be found in al-Kàfí, Vol. 2, p. 319, attributed to Imam Æadiqu.
Al-Kàfí is one of the four most authoritative sources of Shíí narrations. It was written by Muåammad ibn Yaqêb ibn Isåàq al-Kulayní al-Ràzí (d. A.H. 328) and contains six thousand narrations divided into thirty-four sections. It took twenty years to write during the minor occultation of the twelfth Imamu. It has been published in eight volumes in Tehran by Dàr al-Kutub al-Islàmiyyah. We have used the 1362/1983 edition. The whispered counsel of God to Jesusu translated below from al-Kàfí, Vol. 8, 131_141, may also be found in Tuåaf al-Uqêl, p. 496, without mention of the name of the Imam from whom it was narrated, and in Al-Amàlí of Shaykh Æadêq it is narrated from Imam Æàdiqu.
Another of the “four books” of Shíí narrations containing reports about Jesusu is Tahdhíb al-Aåkàm by Shaykh al-Ìàifah Abê Jafar Muåammad ibn al-Åasan ibn Alí al-Ìêsí (b. A.H. 385, d. A.H. 460). There are said to have been four hundred small books of Shíí narrations extant during the authors lifetime, known as Uæêl al-Arbaah Miah, and the author claims to have compiled this collection from these. This book is a commentary on Al-Muqniah of Shaykh Mufíd, a work of jurisprudence containing references to hadiths. The edition of the Tahdhíb al-Aåkàm we have used is that of Tehran: Dàr al-Kutub al-Islàmiyyah, no date.
Mustadrak al-Wasàil wa Mustanbaì al-Masàil by Hàjj Mírzà Åusayn Nêrí al-Ìabarsí ibn Muåammad Taqí (A.H. 1254_1320) contains more than twenty-three thousand narrations and has been published in Qom by Muassasah Àl al-Baytu li Iåyà al-Turàth, first edition published in A.H. 1408. This is considered one of the four most important collections of Shíí hadiths of the modern period, that is, after the eleventh/seventeenth century, the others being Al-Wàfí by Fayè Kàshàní, Biåàr al-Anwàr by Allàmah Majlísí and Wasàil al-Shíah by Shaykh Åurr al-Àmilí. It was written in order to complete the narrations not included in the Wasàil al-Shíah.
Muåammad Legenhausen
The Imam Khomeini Education and Research Institute, Qom
Rajab 1426/August 2005
Jesus (Peace be with him) through the Quran and Shi'ite Narrations
What is offered here is a fairly comprehensive selection of the Àyàt (signs) of Holly Quràn and narrations pertaining to Jesusu said to have been reported by the Shíí Imams, peace be with them. It is generally admitted that not everything reported in this literature is correct, and the science of hadith has been developed by Muslim scholars precisely for the purpose of sorting through the narrations and evaluating their strength. No attempt has been made in what follows to select only hadiths considered reliable. The narrations selected provide an overview of what various reporters of hadiths have claimed that the Imams have said about Jesusu. At the same time, we cannot claim that our selection exhausts all such narrations. Sometimes we have found several reports that differ only in some insignificant details, in which case we have generally selected the most complete form of the report. Also omitted are reports in which Jesus is mentioned only incidentally, although where such incidental mention seemed interesting to us, we have provided the excerpt from the hadith. The isnàd, or chains of transmission that accompany the reports, have been omitted from the English translations since they would only be of use to those who have fluency in Arabic.
It is rather disheartening to find that so much misunderstanding remains between Christians and Muslims in the world today. Hopefully the collection presented here will be seen by Christians as a gift from the Shíah to show the reverence they have for Jesusu. The vision of Jesusu to be found here is different from that of Christianity, and the difference is bound to lead some to respond negatively, “No. The Christ we know is not like that.” We are not concerned to argue here for the veracity of the vision of Christ presented. Of course Christians will deny what conflicts with their
beliefs. However, it is hoped that the reader will be able to bracket the question of what reports about Jesusu are best considered factual, because this question depends on the standards used for such evaluations, whether doctrinal, historical or otherwise. According to our faith, as Shíah, the overall picture of Christ presented below is true, although questions may be raised about particular narrations or details thereof. This is how we think of Christu. It is a different way of thinking about him from what is familiar to Christians. However, it is by no means disrespectful, and it offers a way to understand the more general religious vision of Islam, particularly Shíí Islam. It is up to our readers to chose to respond by focusing on differences and rejecting what is contrary to their beliefs, or to find how much we have in common and on this basis to search for what is of value in the Muslims view, even where it differs from what one is prepared to accept.
We expect that our readers will include English speaking Muslims, both Sunni and Shíí, as well as Christians. To them we offer this collection as an opportunity to reacquaint themselves with Islamic teachings about Jesus, and hope that it will inspire better relations between Muslims and Christians. Even as we stand fast in our own faith, we should be prepared to deepen our appreciation of the commitment of Christians to follow the teachings of one held in such high esteem in the Quràn and hadith.
In the glorious Quràn, in a passage describing the annunciation to the Blessed Virgin Mary, Jesusu is described as a Word from God: (O Mary! Verily Allah gives you the glad tidings of a Word from Him; his name is the Messiah, Jesus son of Mary, prominent in this world and in the Hereafter of those near [to God].) (3:44)
The context in which this àyah was revealed was one of interreligious encounter. It is said that the Christians of Najran sent a delegation to the Prophet of Islam1 at Mecca to question him about the teachings of Islam concerning Jesusu, and that God revealed the above and other àyàt of Sêrah Àl-i Imràn in response. The response is not merely a denial of Christian teachings, although the divinity of Christ is clearly rejected, but an affirmation of much believed by Christians, as well, even the designation of Christ as logos: (O People of the Book! Do not transgress in your religion, and do not say of Allah but the Truth. Verily, the Messiah, Jesus the son of Mary, is only an apostle of Allah and His Word which He conveyed unto Mary, and a Spirit from Him.) (4:171) So, in addition to being called the Word of God, Jesusu is also called the Spirit of God, and in some of the narrations reported in the Shíí tradition, this title is used.
Of course, the interpretation of the logos in Christian theology differs markedly from the interpretation of the kalimah by Muslim scholars. For the Christian, according to the Gospel of John, the Word was God and the Word became flesh. For the Muslim, on the other hand, the Word is creature, even while it is the creative principle, for it is in Gods utterance of the word “Be!” that creation takes place. To call Christ the Word of Allah is not to deify him, but to verify his status as prophet. Because of his high status as prophet, Jesusu becomes a complete manifestation of God, one who conveys the message of God, one who can speak on behalf of God, and thus, the Word of God. Jesusu becomes the Word of God not because of an incarnation whereby his flesh becomes divine, but because his spirit is refined to such an extent that it becomes a mirror whereby divinity comes to be known. The temple is holy not because of any inherent sanctity in the structure, but because it is the place of the worship of God.
The differences between Islamic and Christian thinking about Jesusu are as important as they are subtle. Both accept the virgin birth, although it is ironic that a growing number of liberal Christians have come to have doubts about this miracle while Muslims remain steadfast! Among the other miracles attributed to Jesusu in the Glorious Quràn are the revival of the dead and the creation of a bird from clay, but all of the miracles performed by Jesusu are expressly by the permission of Allah. Just as in the miracle of his birth, Jesusu came into the world by a human mother and divine spirit, so too, his miracles are performed as human actions with divine permission. In this regard the error of the Christians is explained by the great Sêfí theoretician, Ibn al-Arabí, as follows:
This matter has led certain people to speak of incarnation and to say that, in reviving the dead, he is God. Therefore, since they conceal God, Who in reality revives the dead, in the human form of Jesus, He has said, (They are concealers [unbelievers] who say that God is the Messiah, son of Mary.) (5:72)
The point is that Muslims can find God in Jesusu without deifying him, and furthermore that deifying Jesusu is really an obstacle to their finding God in Jesusu, for deification is an obstacle to searching in Jesusu for anything beyond him.
One of the central questions of Christian theology is: “Who was Jesus Christ?” The formulation of answers to this question is called Christology. In this area of theology, Christians have debated the significance of the historical Jesus as opposed to the picture of Jesus presented in the traditions of the Christian Churches and the Biblical understanding of Jesus. The time has come for Muslims to begin work in this area, as well. Through the development of an Islamic Christology we can come to a better understanding of Islam as contrasted with Christianity, and Islam in consonance with Christianity, too. Indeed, the first steps in this direction are laid out for us in the Quràn itself, in the verses mentioned above and others.
Contemporary work toward an Islamic Christology is scarce. Christian authors have tended to stress the salvific function of Jesusu which seems to have no place in Islam, which leads to questions of religious pluralism when Christians ask one another whether Christu can be the savior of Muslims and others who are not Christians. Christians should be reminded that Muslims accept Jesusu as savior, along with all the other prophets, for the prophetic function is to save humanity from the scourge of sin by conveying the message of guidance revealed by God. The important difference between Islam and Christianity here is not over the issue of whether Jesusu saves, but how he saves. Islam denies that salvation is through redemption resulting from the crucifixion, and instead turns its attention to the instruction provided in the life of the prophetsu. Christian scholarship on Jesus as presented in Islam tends to ignore åadíth and focus on the Quràn. Often the research is polemical as authors attempt to support an interpretation of the Quràn that is more in keeping with Christian than Islamic doctrine. A general review and introduction to this work may be found in Neal Robinsons Christ in Islam and Christianity.
Muslims, on the other hand, have tended to produce their own polemical works showing how much of what is in the Bible is consistent with the Islamic view of Christu as prophet rather than as a person of the Trinity. Aåmad Deedats work along these lines has attracted much attention. More profound insights into the differences between Islam and other faiths, including Christianity, may be found in the writings of Frithjof Schuon, Shaykh Ísà Nêr al-Dín Aåmad, who presents the beginnings of a genuine Christology from a Sufi perspective in his Islam and the Perennial Philosophy. In his The Muslim Jesus : Sayings and Stories in Islamic Literature, Tarif Khalidi has collected Islamic references to Jesus from the eighth to the 18th centuries, including mystical works, historical texts about prophets and saints and selections from the åadíth and Quràn. As Khalidi notes, these writings, form the largest body of texts relating to Jesus in any non-Christian literature.
These days there is much discussion of dialogue between different faith communities. Conferences have been held for this purpose in the Islamic Republic of Iran as well as in Africa, Europe and the United States. Perhaps one of the best ways Christians can find common ground for discussion with Muslims is to become familiar with the portrait of Jesusu presented in Islamic sources, the most important of which are the Quràn and aåàdíth, and for the latter, no matter what ones religious orientation, it must be admitted that the narrations handed down through the Household of the Prophet1 deserve careful attention. For those of us who have the honor of being counted among the Shíah, the importance of what has been related by the Ahl al-Bayt weighs especially heavily, as it should, according to the famous åadíth al-thaqalayn, in which the Prophet1, in the last year of his life, is reported to have said:
Verily, I am leaving with you two weighty things (thaqalayn): the Book of Allah and my kindred, my household, for indeed, the two of them will never separate until they return to me by the Pond [of Kauthar on the Last Day].
Perhaps some Christians will be dismissive of what is said of Jesusu in the Islamic narrations because the main debate about contemporary Christology among Christians is whether research about the historical Jesusu is relevant to religion, or whether knowledge of Jesusu requires attention to the role he plays in the Church and in theology. The Islamic narrations, coming centuries after the life of Christu (and in some cases more than a century after the life of Muåammad1) will likely be dismissed by liberal Christians in pursuit of a portrait of Jesusu based on the standards of historical research currently accepted in the West. The neo-orthodox Christian claims that the Savior is not to be found in history, but in the Church, so it will not be surprising if he displays no interest in what Islam has to say about Christu. However, the Christian may find that the Islamic perspective illuminates a middle ground between the historians emphasis on the natural and the ecclesiastical emphasis on the supernatural. The humanity of Jesusu is evident in the narrations of the Shíah, but it is a humanity transformed, a perfected humanity, and as such there is no denying its supernatural dimension.
The Muslim always seems to appear as a stranger to the Christian, but perhaps it is from the stranger that the Christian can best come to know his savior. The crucifix has hung in the Church for so long that it becomes difficult for the Christian to find significance there. The attraction of the quest for the historical Jesus is that it provides a fresh look at the subject, even if that quest is marred by naturalistic presumptions inimical to the religious outlook. By trying to see Jesusu as the Muslim sees him, the Christian may find his savior come to life, lifted up to God in his own inner life rather than crucified.
If we have given reason for Christians to study the narrations of the Shíah about Jesusu, the question of the value of such study for Muslims remains. Some might wonder why, when we have the Quràn and sunnah, we should be especially interested in Jesusu. To begin with, Jesusu, along with the prophets Noah, Abraham, Moses, Peace be with them, and Muåammad1 has a special status in Islam as one of the greatest prophets, the êlê al-azm, the prophets who brought the divine law. What was revealed to the last of them is a confirmation of what was revealed to the others. The truth of the revelation is not to be found in its particularity but in its universality, and we come to understand this best when we understand the teachings of all the prophetsu. Is this not why so much attention is given to the previous prophets in the Quràn?
All of the prophetsu have brought a gospel of love, love of God and love of neighbor and love even for the meanest of His creatures. So, in the reports narrated below we find Jesusu giving some of his food to the creatures of the sea. At the same time, however, this love is not to be confused with a sentimentalism which would prevent the execution of the divine law. Jesusu found fault with the Pharisees not because of their regard for the exterior forms of religion, but because of their disregard for its interior forms, that is, because of their hypocrisy.
The Words of the Spirit of Allah reported in the selections that follow are primarily concerned with morals. These are Christian morals and at the same time Islamic morals. Today Christendom is in a state of moral upheaval. Peculiarly modern ideas of what is right and wrong have found their way into the theologians understandings of ethics. Significant areas of agreement are difficult to find. The simple morality taught by Jesusu and which continues to be emphasized in Islam resonates in the narrations of the Shíah. While excessive asceticism is forbidden, we are to turn, like Jesusu, away from the world to find refuge in God.
From the following narrations we not only become reacquainted with the moral teachings of Jesusu and with his character, but we also discover what the dear friends of Allah, the Household of the Prophet1 found it important to transmit about him, and thereby we get a glimpse into their moral teachings and characters, too.
Biåàr al-Anwàr is a collection of hadiths in Arabic written by Mawlà Muåammad Bàqir ibn Muåammad Taqí, known as Majlísí the Second, or simply Allàmah Majlísí (A.H. 1037_1110). He is one of the most prolific Shíí writers, and was Shaykh al-Islàm during the Safavid period. He authored thirteen books in Arabic and fifty-three in Farsi. His largest and most important work is Biåàr al-Anwàr al-Jàmiah li-Durar Akhbàr al-Aimmah al-Aìhàr. This is the most comprehensive of all collections of Shíí hadiths, and it includes almost all hadiths attributed to the Prophet1 through Shíí chains of transmission, almost all of the aåàdíth qudsí (narrations of the words of God revealed to the Prophet1 not included in the Quràn) and other narrations attributed to the Imamsu. One of the features of this work is that Allàmah Majlísí went to great pains to separate his own views from the transmission of the aåàdith. It took him thirty-six years to compile the work, from A.H. 1070 to A.H. 1106, with the cooperation of other scholars of the day and students. In the first volume, he identifies his sources, and later in the same volume he evaluates their reliability. His sources include close to four hundred titles, among which are sixteen works of Shaykh Æadêq, sixteen works of Shaykh Ìêsí, eighteen works of Shaykh Mufíd, twelve works of Sayyid Murtaèà, twelve works of Shaåíd Awwal, twenty-one works of Sayyid ibn Ìàwês, twenty-three works of Allàmah Åillí and twelve works of Shahíd Thàní. He also made use of ninety works by Sunní authors for correcting the words of the narrations or determining their meanings, and he mentions each of these sources by name in his introduction. There are three extant editions that have been published of Biåàr, one is a lithograph print in twenty-five volumes, known as the old edition. The second is that of Dar al-Kutub al-Islàmiyyah, Tehran, Bazàr Sulìàní, in one hundred ten volumes (no date), known as the new edition. In the Terhan edition, volumes 54, 55 and 56 contain a table of contents. The third edition is really just a reprint of the Tehran edition published by Muassasah al-Wafà of Beirut. In the Beirut edition, the contents have been moved to volumes 108, 109 and 110, and a volume 0 was added in which there is an introduction to the author and the authors of his sources. We have used the new edition published in Tehran.
Tuåaf al-Uqêl fí Mà Jàa min al-Åikam wa al-Mawàiî an Àl al-Rasêl by Abê Muåammad Åasan ibn Alí ibn Åusayn ibn Shubah Åarràní Åalabí is one of the most well known collections of Shíí narrations. The author was a contemporary of Shaykh Æadêq and died in A.H. 381. Shaykh Mufíd reports narrations from him, and he, in turn, reports traditions from Shaykh Abê Alí Muåammad ibn Hammàm, who died in A.H. 336. The book contains narrations from the Prophet1 followed by narrations of the first eleven Imamsu in order. After this, there are four more parts to the book: (1) the whispered counsel (munàjàt) of God to Mosesu; (2) the whispered counsel of God to Jesusu; (3) the advice of the Messiahu in the gospel and other places; and (4) advice of Mufaèèal ibn Umar, one of the companions of Imam Æàdiqu to the Shíah. In the introduction to this work, Ibn Shubah writes:
I did not mention the chains of transmission in order to reduce the volume of the book and keep it short. Most of the narrations in this book are ones I have heard. Most of them pertain to manners and wisdom which testify to their own validity and the correctness of their attribution.
Scholars in this field consider the work to be reliable and refer to it in support of their opinions about hadiths and fiqh. The book was first published in A.H. 1303 in Iran, and later in Iraq, Lebanon and Iran. The edition we have used is that of Qom: Muassasah al-Nashr al-Islàmí, A.H. 1416.
The narrations we have translated from Tuåaf al-Uqêl are given without mention of a chain of transmission, although there is an indication in this work that they are reported by Imam Mêsà ibn Jafar al-Kàîimu. Part of the narration may also be found in al-Kàfí, Vol. 2, p. 319, attributed to Imam Æadiqu.
Al-Kàfí is one of the four most authoritative sources of Shíí narrations. It was written by Muåammad ibn Yaqêb ibn Isåàq al-Kulayní al-Ràzí (d. A.H. 328) and contains six thousand narrations divided into thirty-four sections. It took twenty years to write during the minor occultation of the twelfth Imamu. It has been published in eight volumes in Tehran by Dàr al-Kutub al-Islàmiyyah. We have used the 1362/1983 edition. The whispered counsel of God to Jesusu translated below from al-Kàfí, Vol. 8, 131_141, may also be found in Tuåaf al-Uqêl, p. 496, without mention of the name of the Imam from whom it was narrated, and in Al-Amàlí of Shaykh Æadêq it is narrated from Imam Æàdiqu.
Another of the “four books” of Shíí narrations containing reports about Jesusu is Tahdhíb al-Aåkàm by Shaykh al-Ìàifah Abê Jafar Muåammad ibn al-Åasan ibn Alí al-Ìêsí (b. A.H. 385, d. A.H. 460). There are said to have been four hundred small books of Shíí narrations extant during the authors lifetime, known as Uæêl al-Arbaah Miah, and the author claims to have compiled this collection from these. This book is a commentary on Al-Muqniah of Shaykh Mufíd, a work of jurisprudence containing references to hadiths. The edition of the Tahdhíb al-Aåkàm we have used is that of Tehran: Dàr al-Kutub al-Islàmiyyah, no date.
Mustadrak al-Wasàil wa Mustanbaì al-Masàil by Hàjj Mírzà Åusayn Nêrí al-Ìabarsí ibn Muåammad Taqí (A.H. 1254_1320) contains more than twenty-three thousand narrations and has been published in Qom by Muassasah Àl al-Baytu li Iåyà al-Turàth, first edition published in A.H. 1408. This is considered one of the four most important collections of Shíí hadiths of the modern period, that is, after the eleventh/seventeenth century, the others being Al-Wàfí by Fayè Kàshàní, Biåàr al-Anwàr by Allàmah Majlísí and Wasàil al-Shíah by Shaykh Åurr al-Àmilí. It was written in order to complete the narrations not included in the Wasàil al-Shíah.
Muåammad Legenhausen
The Imam Khomeini Education and Research Institute, Qom
Rajab 1426/August 2005
INTRODUCTION
INTRODUCTION
Jesus the son of Maryu has always been revered and held in high esteem among Christians and Muslims, but there are differences as well as common points. Those who are familiar with the character of Christ, whether Muslim or Christian, will find many such points by reading this book.
Prior to the publication of this collection, the valuable book of Tarif Khalidi, The Muslim Jesus, Sayings and Stories in Islamic Literature, has introduced Jesus as understood mostly through narrations found in the collections of Sunni Muslims. Today, the present book, Jesus through The Quràn and Shiite Narrations, introduces Jesus from the perspective of The Quràn and the Imams of the Household of the Prophet, peace be with them.
According to Shiite narrations, Imràn and Åannah were the parents of Mary; and Allah revealed to Imràn: “I will grant you a boy, blessed, who will cure the blind and the leper and who will raise the dead by My permission.” When Mary was born Åannah said: “O my Lord! Verily I have delivered a female,” and when Mary grew up, the angels said to her, (O Mary! Verily Allah has chosen you and purified you and chosen you above the women of the worlds.) (3:42)
Then the Sure Spirit (al-Rêå al-Amín) came down at noon on a Friday and said to her: (I am but a messenger come from your Lord, to give you a boy most pure.) (19:19) Then he blew into her breast and she became pregnant with Jesus. When Jesus, the spirit of Allah and His word, was born, on the night of the twenty-fifth of the twelfth lunar month, Dhê al-Qadah, Mary said: (Oh! Would that I had died before this, and had been forgotten in oblivion) (19:23).
المقدّمة
مازال عيسَی بن مريمD يحظی باحترام النصاری والمسلمين وتقديرهما، رغم بينهما فيه من نقاط التقاء وافتراق. وسيقف المطّلعون علی ملامح السيد المسيحD، مسيحيّين كانوا أم مسلمين، بقراءتهم لهذا الكتاب، علی كثير من تلك الوجوه المختلفة.
ومن قبل کانت ثمة محاولة قام بها السيد طريف الخالدي في کتابه القيّم "عيسَی لدی المسلمين" في نطاق تعريف عيسَیD؛ انطلاقاً من أحاديث أهل السنّة بالخصوص، وقد جاء هذا الكتاب اليوم: "عيسى في القرآن وروايات الشيعة" محاولاً استجلاء صورته من خلال القرآن وما ورد عن أئمّة أهل البيت'.
إنّ والدَيّ مريم - وفق النصوص الشيعيّة- هما عمران وحنّة؛ وإنّ الله أوحى إلى عمران: )إنّي واهِبٌ لكَ ذَكَراً مبارَكاً يُبرِئُ الأكمهَ والأبرَصَ ويُحيِى الموتَى بِإذْنِي( ولمّا وُلِدَت مريم، قالت حنّة: )رَبِّ إنّي وَضَعْتُها اُنْثَى( ولمّا كبرت مريم، قالت الملائكة:)يا مَرْيَمُ إنّ اللهَ اصطفاكِ وطَهّرَكِ واصطفاكِ عَلَى نِساءِ العالَمينَ(.
ثمّ هبط الروح الأمين في ظهر جمعة قائلاً لها: )إنَّما أنا رَسُولُ رَبِّكِ لأهَبَ لَكِ غُلاماً زَكِيّاً( فتفل في جيبها فحملت بعيسىD, فوُلِد عيسى روح الله وكلمته سحر ليلة الخامس والعشرين من ذي القعدة، وقالت مريم حين ولدته: )يا لَيْتَنِي مِتُّ قَبْلَ هَذا وَكُنْتُ نَسْياً مَنْسِيّاً.
Then Allah opened the tongue of Jesus and he said: (Verily, I am a servant of Allah. He has given me the Book, and has made me a prophet, and has made me blessed wherever I may be. And He has enjoined on me prayer and charity (zakàh) as long as I live.) (19:30-31) Allah made his speech as an exoneration of his mother.
That night Iblís (the devil) went to the East and West in search of him. Then he found him in a room of a convent, with the angels surrounding him. He tried to get close to him. The angels shouted, “Get away!” He said to them, “Who is his father?” They answered, “His case is like that of Adam.” Iblís said, “Verily, I will mislead four fifths of the people by him.” Allah, the mighty and magnificent, only wanted to make his affair as a sign and mark for it to be known by this that He has power over all things.
Jesus stood as an authority (åujjah) when he was three years old. When he reached seven years he spoke as a prophet and messenger, while he received revelation from Allah, the Exalted. When Allah commissioned him, He bestowed upon him light, knowledge and wisdom, and the knowledge of all the prophets before him, and He added to this the Gospel. He commissioned him to Jerusalem (Bayt al-Maqdis) for the children of Israel to invite them to His book and wisdom and to faith in Allah and His prophet. According to Shiite belief, if one denies Jesus the son of Maryu, but confesses to all the other prophets, he is still not considered a believer.
Jesus was noble, a worshipper, an ascetic, an itinerant, possessor of splendor, was loving to all the believers and excellent in his conduct with others. His ring was engraved with two sayings he took from the Gospel, “Blessed is the servant because of whom Allah is remembered, and woe unto the servant because of whom Allah is forgotten.”
His shariah (law) included tawåíd (divine unity), ikhlàæ (purity), the dismissal of peers [for Allah], and the liberal uprightness of human nature. He made lawful what is pure in it, and prohibited what is filthy, and He removes from them their burdens and the shackles that
فأطلق الله لسان عيسىD حين واجهت قومها، فقال: )إنِّي عَبْدُ اللهِ آتانِيَ الكِتابَ وَجَعَلَنِي نَبِيّاً وَجَعَلَنِي مُبارَكاً أيْنَ ما كُنْتُ وأوْصانِي بالصلاةِ والزَّكاةِ مادُمتُ حَيّاً( فجعل الله منطقه عذراً لأمّه.
وجال إبليس تلك الليلة المشرق والمغرب يطلبه، فوجده في بيت دير قد حفّت به الملائكة, فذهب يدنو, فصاحت الملائكة: <تَنَحَّ> فقال لهم: مَنْ أبُوهُ؟ فأجابت الملائكة: <مَثَلُهُ كَمَثَلِ آدَمَ> فقال إبليس: لأضِلَّنَّ بِهِ أرْبَعَةَ أخْماسِ الناسِ. وإنّما أراد الله عزّ وجلّ أن يجعل أمرهD آيةً وعلامة, ليُعلم بذلك أنّه على كلّ شيء قدير.
لذا فقد قام عيسىD بالحجّة وهو ابن ثلاث سنين, ولمّا بلغ سبع سنين تكلّم بالنبوة والرسالة حين أوحى الله تعالى إليه. ولمّا بعثه الله استودعه النور والعلم والحكمة وعلوم الأنبياء قبله جميعها، وزاده الإنجيل، فبعثه إلى بيت المقدس إلى بني إسرائيل، يدعوهم إلى كتابه وحكمته وإلى الإيمان بالله وبرسوله.
واعتقاد الشيعة هو أنّ من أنكر عيسى بن مريمD, وأقرّ بمن سواه من الرسل, لم يؤمن.
كان عيسىD رجلاً كريماً، عابداً زاهداً, سائحاً ذا بهاء, محبّاً لكل مؤمن, حسن المعاشرة. وكان نقش خاتمه حرفين اشتقّهما من الإنجيل: <طُوبَى لِعَبْدٍ ذُكِرَ اللهُ مِنْ أجْلِهِ، وَوَيْلٌ لِعَبْدٍ نُسِيَ اللهُ مِنْ أجْلِهِ>.
وكان من شريعته التوحيد والإخلاص وخلع الأنداد, والفطرة الحنيفيّة السّمحة. أحلّ فيها الطيّبات وحرّم فيها الخبائث، ووضع عنهم إصرهم والأغلال التي كانت عليهم.
were upon them. His law included the prayer, alms, and also restricting marriage to one woman, for the sake of womens affairs.
Admonitions and parables were sent down to him in the Injíl, but there was no law of retaliation (qiæàæ) in it nor precepts of retribution (aåkàm al-åudêd), and no obligations for inheritance. What was sent down to him was a mitigation of what was sent down to Moses in the Torah. Jesus commanded those with him who were believers and followed him that they believe in the law of the Torah, the laws of all prophets and the Injíl.”
The Christians differed among themselves about Jesusu. Some of them said, the Eternal, the Mighty and Magnificent, is united with Christ, His son. But the Eternal does not become non-eternal by this creature who is Jesus, and Jesus does not become eternal by the Eternal who is Allah.
His people split into three sects: a sect of believers, and they were the disciples, a sect of his enemies, and they were the Jews, and a sect that exaggerated about him, and they left the faith.
The apostles were twelve men and they were his followers and helpers. When Jesusu asked, “Who are my helpers for Allah?” The disciples said, “We will be the helpers of Allah.” So, they were called Naæàrà because of their help to the religion of Allah.
Jesus lived for thirty-three years; he was not killed nor crucified, but it was made to appear so to the Christians. On the night of the twenty-first of Ramaèàn he was raised while there were nine thousands three hundred thirteen angles with him. He was raised from the earth alive and his soul was taken between heaven and earth, then he was raised to heaven and his soul was returned to him. He will come down to the world before the Resurrection day with the twelfth Imam of the Household of the Prophet, and invite the people to Allah. In the resurrection will come a man in a group and the angels will be around him with wings outspread and the light will be in front of them. Then the people of the Garden will crane their
وكان من شريعته أيضاً الصلاة والزكاة والدية، وعدم جواز تزويج الرجال إلاّ بواحدة؛ مراعاةً لمصلحة النساء.
وأُنزل عليه في الإنجيل مواعظ وأمثال، وليس فيه قصاص ولا أحكام حدود، ولا فرض مواريث. كما أُنزل عليه تخفيف ما كان قد نزل على موسىD في التوراة. ولقد أمر عيسىD أتباعه من المؤمنين أن يؤمنوا بشريعة التوراة, وشرائع النبيّين جميعاً, والإنجيل أيضاً.
وقد اختلفت النصاری فيهD, والأکثر قال: إنَّ القَدِيمَ عَزَّ وَجَلَّ اتَّحَدَ بِالمَسِيحِ ابنهِ, ولكنّ القديم لا يصير محدثاً لوجود هذا المحدث الذي هو عيسى، كما أنّ عيسى لا يصير قديماً لوجود القديم الذي هو الله.
وقد افترق قوم عيسىD فيه علی ثلاث فرق: فرقة مؤمنون وهم الحواريون، وفرقة عادوه وهم اليهود، وفرقة غلوا فيه فخرجوا عن الإيمان.
وكان تعداد الحواريين اثني عشر شخصاً، وكانوا شيعته وأنصاره، وإذ سأل عيسى: )مَنْ أنْصارِي إلى الله( قالوا: )نَحْنُ أنْصارُ اللهِ( فسمّوا النصارى؛ لنصرتهم دين الله.
وقد عمّر عيسىD في الدنيا ثلاثة وثلاثين سنة، وما قُتل وما صُلب, ولكن شُبّه للنصارى, بل رُفع ليلة إحدى وعشرين من رمضان ومعه تسعة آلاف وثلاثمائة وثلاث عشر ملَكاً، رُفع من الأرض حيّاً، وقُبضت روحه بين السماء والأرض، ثمّ رُفع إلى السماء وردّت عليه روحه، وأنّه سوف ينزل قبل حلول يوم القيامة إلى الدنيا, مع الإمام الثاني عشر من أئمّة أهل البيت', ويدعو الناس إلى الله، وفي القيامة يخرج في موكب حوله الملائكة قد صفّت أجنحتها، والنور أمامهم،
necks toward him and say, Who is this who is thus allowed by Allah? The angels will say, This is the spirit of Allah and His word! This is Jesus the son of Mary!
Jesus once said about himself, “I sleep while I have nothing and I rise while I have nothing, and yet there is no one on earth more wealthy than I,” and he said another time, “I began the morning with my Lord, the Blessed and Supreme, above me and the fire (of hell) before me and death in pursuit of me. I have not obtained that for which I wished and I cannot keep away the things I hate. So who of the poor is poorer than I?”
Jesusu passed by a man who was blind, leprous and paralytic, and Jesus heard him giving thanks and saying, “Praise be to Allah Who has protected me from the trials with which He afflicts the majority of men.” Jesusu said, “What trial remains which has not been visited upon you?” He said, “He protected me from a trial which is the greatest of trials, and that is disbelief.” Then Jesusu touched him, and Allah cured him from his illnesses and beautified his face. Then he became a companion of Jesusu and worshipped with him.
These two stories about him suffice to show his humility. He served a meal to the Apostles, and when they had eaten it, he himself washed them, and another time he stood up and washed their feet. They said, “It would have been more proper for us to have done this, O Spirit of Allah.” He said, “Verily, it is more fitting for one with knowledge to serve the people. Indeed, I humbled myself only so that you may humble yourselves among the people after me even as I have humbled myself among you.”
The conversations of Jesusu with the Disciples are very interesting. They asked him, “O spirit of Allah, so with whom should we keep company?” He said, “He the sight of whom reminds you of Allah, his speech increases your knowledge and his action makes you desirous of the other world.” And a man asked Jesus the son of Maryu, “Which people is the best?” He took two handfuls of earth and said, “Which of these is the best? The people are created from earth, so the most honorable of them is the most God-wary.”
فيمدّ إليه أهل الجنّة أعناقهم، فيقولون: مَنْ هَذا الذي قَدْ أُذِنَ لَهُ عَلَى اللهِ؟ فتقول الملائكة: <هَذا رُوحُ اللهِ وَكَلِمَتُهُ، هَذا عيسى بنُ مَريَمَ>.
لقد قال عيسىD مرّة في وصف نفسه: <أبِيتُ وَلَيْسَ لِي شَيْء، وأصْبِحُ وَلَيْسَ لِي شَيْء، وَلَيْسَ عَلَى وَجْهِ الأرْضِ أحَدٌ أغْنَى مِنِّي>. وقال مرّةً أخرى: <أصْبَحْتُ وَرَبِّي تَبارَكَ وَتَعالَى مِنْ فَوْقِي، والنارُ أمامي، والمَوْتُ في طَلَبيِ، لا أمْلِكُ ما أرْجُو، وَلا أُطِيقُ دَفْعَ ما أكْرَهُ، فأيُّ فَقِيرٍ أفْقَرُ مِنِّي؟!>
وفي الموروث الديني: أنّ عيسىD مرّ على رجل أعمى مجذوم مبروص مفلوج، فسمعه يشكر ويقول: الحَمْدُ ِللهِ الذي عافانِي مِن بَلاءٍ ابْتَلَى بِهِ أكْثَر الخَلْقِ, فقال لهD: <ما بَقِيَ مِنْ بَلاءٍ لَمْ يُصِبْكَ؟!> قال: عافاني مِنْ بَلاءٍ هُوَ أعْظَمُ البَلايا، وَهُوَ الكُفْرُ، فمسّه، فشفاه الله من تلك الأمراض وحسن وجهه، فصاحبه وهو يعبد معه.
ويكفي في تواضعهD ذكر هاتين الواقعتين: إنّه صنع مرّةً للحواريين طعاماً، فلمّا أكلوا، وضّأهم بنفسه. ومرّةً أخرى قام فغسل أقدامهم، فقالوا: <كُنّا نَحْنُ أحَقَّ بِهذا يا رُوحَ اللهِ!> فَقالَ: <إنَّ أحَقَّ الناسِ بِالخِدْمَةِ العالِمُ, إنَّما تَواضَعْتُ هَكَذا لِكَيْما تَتَواضَعُوا بَعْدِي في الناسِ كَتَواضُعِي لَكُمْ>.
أمّا محادثة عيسىD للحواريين فجذّابة جدّاً، لقد سألوه: <مَنْ نُجالِسُ يا رُوحَ اللهِ؟> فَقالَ: <مَنْ يُذَكِّرُكُم اللهَ رُؤْيَتُهُ، وَيَزِيدُ في عِلْمِكُمْ مَنْطِقُهُ، وَيُرَغِّبُكُمْ في الآخِرَةِ عَمَلُهُ>. ورجل سأله: أيُّ الناسِ أفْضَلُ؟ فأخذ قبضتين من تراب، فقال: <أيّ هاتَيْنِ أفْضَلُ؟ الناسُ خُلِقُوا مِن تُرابٍ، فأكْرَمُهُمْ أتْقاهُمْ>.
God also introduced Himself to Jesus, He described His endless mercy to him, and He gave him necessary instructions. Once He said to him, “O Jesus! I do not forget those who forget Me, so how could I forget those who remember Me! I am not stingy with those who disobey Me, so how could I be stingy with those who obey Me.” And he said another time, “Be to the people like the earth below in meekness, like the flowing water in generosity, and like the sun and the moon in mercy, which shine on the good and sinner alike.”
The advice attributed to Jesus in Shiite narrations is full of wisdom, guidance and direction. Among the advice he gives in order to improve relations among people is: “That which is not loved by you for someone to do to you, do not do that to others, and if someone strikes you on the right cheek, turn to him your left cheek also.”
The Shiah believe that the Bible as it exists today has been distorted, but that despite this, much of what it contains is consistent with the spirit of the teachings of Jesusu, and this is confirmed by many of the narrations attributed to the Imams, peace be with them. An example of this is that Jesusu said: “In truth I say to you, whoever looks at a snake that intends to strike his brother and does not warn him until it kills him, he will not be secure from partnership in his murder. Likewise, whoever looks at his brother doing something wrong, and does not warn him of its consequences until it encompasses him, he will not be secure from partnership in his sin.”
The narrations presented here have been selected from some of the most important books of Shi‘ite narrations. It has been arranged into nine parts. In the first part, about the life of Jesusu, we find a few narrations that conflict with each other. Some of the chains of narration through which the narrations are reported are weak. At the end of the eighth part there are four narrations reported to be from the Gospel, but we do not know from which Gospel they have been reported. The last narration in this book is about the respect given to Jesus by the Christians of one thousand three hundred sixty-four years ago. This narration has several ambiguities.
وقد عرّف الله نفسه لعيسى، ووصف له رحمته الواسعة, وبلّغه أوامره, وقال له ذات مرّة: <يا عيسى، إنِّي لا أنْسَى مَنْ يَنْسانِي، فَكَيْفَ أنْسَى مَنْ يَذْكُرُنِي! أنا لا أبْخَلُ عَلَى مَنْ عَصانِي، فَكَيْفَ أبْخَلُ عَلَى مَنْ يُطِيعُنِي!>. ومرّة أخرى قال له: <كُنْ لِلنّاسِ في الحِلْمِ كالأرْضِ تَحْتَهُمْ, وفي السَخاءِ كالماءِ الجارِي, وفي الرحْمَةِ كالشمْسِ والقَمَرِ, فإنَّهُما يَطْلُعانِ عَلَى البَرِّ والفاجِرِ>.
إنّ وصايا عيسىD التي جاءت في روايات الشيعة حكيمة وهادية ومرشدة. فمن وصاياه لحسن معاشرة الناس قولُه: <ما لا تُحِبُّ أنْ يُفْعَلَ بِكَ فَلا تَفْعَلْهُ بِأحَدٍ، وإنْ لَطَمَ أحَدٌ خَدَّكَ الأيْمَنَ فأعْطِ الأيْسَر>.
ومع اعتقاد الشيعة بتحريف الكتاب المقدّس الموجود حالياً, إلاّ أنّهم يرون الكثير من مفاهيمه منسجماً مع روح تعاليم عيسىD, ويؤيّدها العديد من أحاديث أئمّة أهل البيت'. فمن ذلك قول عيسىD: <بِحَقٍّ أقُولُ لَكُمْ: مَنْ نَظَرَ إلى الحَيَّةِ تَؤُمُّ أخاهُ لِتَلْدِغَهُ, وَلَمْ يُحَذِّرْهُ حَتَّى قَتَلَتْهُ, فَلا يأمَنُ أنْ يَكُونَ قَدْ شَرَكَ في دَمِهِ. وَكَذَلِكَ مَنْ نَظَرَ إلى أخِيهِ يَعْمَلُ الخَطِيئَةَ, وَلَمْ يُحَذِّرْهُ عاقِبَتَها حَتَّى أحاطَتْ بِهِ, فَلا يأمَنُ أنْ يَكُونَ قَدْ شَرَكَ في إثـمِهِ> .
وأمّا الأخبار الواردة في هذا الکتاب فقد اختيرت والتقطت من أهمّ كتب أحاديث الشيعة الکثيرة, ودوّنت في تسعة فصول: ففي الفصل الأوّل سُردت الروايات الحاكية عن حياة عيسىD، حيث لا نواجه أخباراً متعارضة إلاّ نادراً, وإن کانت أسانيد بعضها ضعيفة. وفي آخر الفصل الثامن نرى أربعة أخبار منقولة عن الإنجيل لكن لا ندري عن أيّ الأناجيل. وفي الخبر الأخير، في قصّة علاقة النصارى منذ أكثر من ألف وثلاثمائة وأربعة وستين عاماً, نواجه نقاطاً مبهمة.
On the other hand, the contents of parts two through eight are considered firm and are beautiful. Mostly, the Muslim and Christian beliefs are consistent with each other here.
We do not believe in the divinity of Jesusu, but we do believe that he was inseparable from God. They have an attraction in such a way that they have an effect on the hearts of those ready to receive them, and increase love for Jesusu.
This collection of hadiths was first published as "Jesus (peace be with him) through shi‘ithe narrations". The verses of the Quran pertaining to Jesus, peace be with him, are now being added, with the translation of Ali Quli Qarai, from his recently published exquisite translation of the entire Quran. The Quran: With a Phrase-by-Phrase English Translation, (London: Islamic College for Advanced Studies Press, 2004).
It has been completed with the help of some of my teachers and friends. Prof. Muåammad Hàdí Yêsufí Gharaví reviewed the Arabic text of the narrations. Åàjj Muåammad Legenhausen was the main translator of the narrations into English. Sayyid Muåammad Naæíåatkon helped with the Arabic vocalization marks and Shawqí Shàlbàf with the new edition of the Arabic text. Likewise, my wife also showed much patience with this work. I thank all of them. I would especially like to thank the Center for Shi‘ite Studies, in whose library a portion of this work was carried out. I hope it may be accepted by Allah, and I offer the blessings for it to those who have a right over us, especially my parents and brothers.
We would like to thank our readers and solicit their assistance if they find any errors in the text or its translation.
Mahdí Muntaîir Qàim
Rajab 1428/August 2007
أمّا مضمون الأخبار في الفصل الثاني حتّى الثامن فهو متقن وجميل جدّاً، وغالباً مايشكّل أحد محاور الالتقاء بين النصارى والمسلمين.
نحن لانعتقد بألوهيّة عيسى, ولكنّه ليس منفكّاً عن الله، ونرى أقواله وأفعاله إلهيّة، وفيها جاذبيّة خاصّة, بحيث تؤثّر كثيراً في القلوب المستعدّة, وتزيد في ودّهم وحبّهم لعيسى.
وهذه المجموعة الحديثية طبعت للمرّة الأولى بعنوان "عيسَیD فی أحاديث الشيعة" وقد تمت في هذه الطبعة, مع تقويم جديد للنصّ العربي, إضافة الآيات القرآنية المتعلّقة بعيسىD مع ترجمتها، المأخوذة من الترجمة الرائعة للسيد علي قلي قرائي للقرآن (المطبوعة في لندن, مطبعة الكلية الإسلامية للدراسات العليا, 2004).
أشکر بعض أساتذتي وأصدقائي لمساعدتهم إيّای في إعداد هذا الکتاب و ترجمته. فالأستاذ محمّد هادي اليوسفيّ الغرويّ تعهّد بمراجعة نصوص الأحاديث وكان للأستاذ محمّد لِكِنهاوسِن الدور الأساس في ترجمتها إلى الإنجليزيّة. كما ساعدني في إعرابها السيد محمّد نصيحت كن, وفي تقويم النصّ شوقي شالباف. وكان لمثابرة زوجتي معي دور في هذا العمل. فأنا أشكرهم جميعاً، وأخصّ مؤسّسة شيعة شناسي (وهي مؤسّسةٌ تُعنَى بِرَصد أحوال الشيعة وأوضاعهم في العالم) حيث كتبتُ شطراً من هذا الكتاب في مكتبتها. أرجو من الله القبول, وأهدي ثوابه إلى ذوي الحقوق علَيَّ، لاسيّما والدَيَّ و إخواني.
فإنّنا نتقدّم من الإخوة القرّاء الأعزّاء بالشكر على تتبّعهم للنصوص وترجمتها في هذا الكتاب، متمنّين عليهم إتحافنا بملاحظاتهم عليها.
مهدى منتظرالقائم
مرداد 1386هـ. ش/ رجب 1428هـ. ق
CHAPTER ONE JESUS THROUGH THE QURÀN
1. THE ANNUNCIATION
When the angels said, ‘O Mary, Allah gives you the good news of a Word from Him whose name is Messiah, Jesus, son of Mary, distinguished in the world and the Hereafter, and one of those brought near [to Allah]. (3:45)
2. THE BIRTH OF JESUS
And mention in the Book Mary, when she withdrew from her family to an easterly place. (19:16)
Thus did she seclude herself from them, whereupon We sent to her Our Spirit and he became incarnate for her as a well-proportioned human. (19:17)
She said, ‘I seek the protection of the All-beneficent from you, should you be Godwary!’ (19:18)
He Said, ‘I am only a messenger of your Lord that I may give you a pure son.’ (19:19)
She said, ‘How shall I have a child seeing that no man has ever touched me, nor have I been unchaste?, (19:20)
He said, ‘So shall it be. Your Lord says. “It is simple for Me.” And so that We may make him a sign for mankind and a mercy from Us, and it is a matter [already] decided.’ (19:21)
Thus she conceived him, then withdrew with him to a distant place. (19:22)
The birth pangs brought her to the trunk of a date palm. She said, ‘I wish I had died before this and become a forgotten thing, beyond recall.’ (19:23)
Thereupon he called her from below her [saying,] ‘Do not grieve! Your Lord has made a spring to flow at your feet. (19:24)
Shake the trunk of the palm tree, freshly picked dates will drop upon you. (19:25)
Eat, drink, and be comforted. Then if you see any man, say, “Indeed I have vowed a fast to the All-beneficent, so I will not speak to any human today.” ’ (19:26)
3. THE SPEECH OF JESUS FROM THE CRADLE
Then carrying him she brought him to her people. They said, ‘O Mary, you have certainly come up with an odd thing! (19:27)
O sister of Aaron [’s lineage]! Your father was not an evil man, nor was your mother unchaste.’ (19:28)
Thereat she pointed to him. They said, ‘How can we speak to one who is yet a baby in the cradle?’ (19:29)
He said, ‘Indeed I am a servant of Allah! He has given me the Book and made me a prophet. (19:30)
He has made me blessed, wherever I may be, and He has enjoined me to [maintain] the prayer and to [pay] the zakàt as long as I live, (19:31)
And to be good to my mother, and He has not made me self-willed and wretched. (19:32)
Peace to me the day I was born, and the day I die, and the day I am raised alive.’ (19:33)
That is Jesus, son of Mary, a word of the Real concerning whom they are in doubt. (19:34)
Then because of their breaking their covenant, their defiance of Allah’s signs, their killing of the prophets unjustly and for their saying, ‘Our hearts are uncircumcised.’ Rather Allah has set a seal on them for their unfaith, so they do not have faith except a few. (4:155)
And for their faithlessness, and their uttering a monstrous calumny against Mary, (4:156)
And We made the son of Mary and his mother a sign, and sheltered them in a highland, level and watered by a stream. (23:50)
4. THE CREATION OF JESUS
Indeed the case of Jesus with Allah is like the case of Adam: He created him from dust, then said to him, ‘Be,’ and he was. (3:59)
5. THE PROPHETHOOD OF JESUS
Say, We have faith in Allah, and that which has been sent down to us, and that which was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and that which the prophets were given from their Lord; we make no distinction between any of them, and to Him do we submit, (2:136)
Say, ‘We have faith in Allah, and in what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and the prophets, from their Lord. We make no distinction between any of them, and to Him do we submit.’ (3:84)
[Recall] when We took a pledge from the prophets, and from you and from Noah and Abraham and Moses and Jesus son of Mary, and We took from them a solemn pledge, (33:7)
So that He may question the truthful concerning their truthfulness. And He has prepared for the faithless a painful punishment. (33:8)
We have indeed revealed to you as We revealed to Noah and the prophets after him, and [as] We revealed to Abraham and Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah, Aaron, and Solomon, and We gave David the Psalms. (4:163)
O People of the Book! Do not exceed the bounds in your religion, and do not attribute anything to Allah except the truth. The Messiah, Jesus son of Mary, was only an apostle of Allah, and His Word that He cast toward Mary and a spirit from Him. So have faith in Allah and His apostles, and do not say, ‘[God is] a trinity.’ Relinquish [such a creed]! That is better for you. Allah is but the One God. He is far too immaculate to have any son. To Him belongs whatever is in the heavens and whatever is on the earth, and Allah suffices as trustee. (4:171)
And Zechariah, John, Jesus and Ilyàs – each of them among the righteous – (6:85)
These are the apostles, some of whom We gave an advantage over
others: of them are those to whom Allah spoke, and some of them He raised in rank, and We gave Jesus, son of Mary, manifest proofs and strengthened him with the Holy Spirit. Had Allah wished, those who succeeded them would not have fought each other after the manifest proofs had come to them. But they differed. So there were among them those who had faith and there were among them those who were faithless, and had Allah wished, they would not have fought one another; but Allah does whatever He desires. (2:253)
Certainly We gave Moses the Book, and followed him with the apostles, and We gave Jesus, the son of Mary, manifest proofs, and confirmed him with the Holy Spirit. Is it not that whenever an apostle brought you that which was not to your liking, you would act arrogantly; so you would impugn a part [of them], and slay a[nother] part? (2:87)
When Allah will say, "O Jesus son of Mary, remember My blessing upon you and upon your mother, when I strengthened you with the Holy Spirit, so you would speak to the people in the cradle and in adulthood, and when I taught you the Book and wisdom, the Torah and the Evangel, and when you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave; and you would heal the blind and the leper, with My leave, and you would raise the dead, with My leave; and when I held off [the evil of] the Children of Israel from you when you brought them manifest proofs, whereat the faithless among them said, ‘This is nothing but plain magic.’" (5:110)
6. THE SHARÍ‘AH OF JESUS
And We followed them with Jesus son of Mary, to confirm that which was before him of the Torah, and We gave him the Evangel containing guidance and light, confirming what was before it of the Torah, and as guidance and advice for the Godwary. (5:46)
Let the people of the Evangel judge by what Allah has sent down in it. Those who do not judge by what Allah has sent down, it is they who are the transgressors. (5:47)
Then We followed them up with Our apostles and We followed [them] with Jesus son of Mary, and We gave him the Evangel, and We put in the hearts of those who followed him kindness and mercy. But as for monasticism, they innovated it – We had not prescribed it for them – only for seeking Allah’s pleasure. Yet they did not observe it with due observance. So We gave to the faithful among them their [due] reward, but many of them are transgressors. (57:27)
When Jesus brought the manifest proofs, he said, ‘I have certainly brought you wisdom, and [I have come] to make clear to you some of the things that you differ about. So be wary of Allah and obey me.’ (43:63)
Indeed Allah is my Lord and your Lord; so worship him. This is a straight path.’ (43:64)
7. THE NON-DIVINITY OF JESUS
They are certainly faithless who say, ‘Allah is the Messiah, son of Mary.’ Say, ‘Who can avail anything against Allah should He wish to destroy the Messiah, son of Mary, and his mother, and everyone upon the earth?’ To Allah belongs the kingdom of the heavens and the earth, and whatever is between them. He creates whatever He wishes, and Allah has power over all things. (5:17)
The Jews and the Christians say, ‘We are Allah’s children and His beloved ones.’ Say. ‘Then why does He punish you for your sins?’ Rather you are humans from among His creatures. He forgives whomever He wishes, and punishes whomever He wishes, and to Allah belongs the kingdom of the heavens and the earth, and whatever is between them, and toward Him is the return. (5:18)
The Messiah would never disdain being a servant of Allah, nor would the angels brought near [to Him]. And whoever disdains His worship and is arrogant, He will gather them all toward Him. (4:172)
They are certainly faithless who say, ‘Allah is the Messiah, son of Mary.’ But the Messiah had said, ‘O Children of Israel! Worship Allah, my Lord and your Lord. Indeed whoever ascribes partners to Allah, Allah shall forbid him [entry into] paradise, and his refuge shall be the Fire, and the wrongdoers will not have any helpers.’ (5:72)
They are certainly faithless who say, ‘Allah is the third [person] of a trinity,’ While there is no god except the One God. If they do not relinquish what they say, there shall befall the faithless among them a painful punishment. (5:73)
Will they not repent to Allah and plead with Him for forgiveness? Yet Allah is all-forgiving, all-merciful. (5:74)
The Messiah, son of Mary, is but an apostle. Certainly [other] apostles have passed before him, and his mother was a truthful one. Both of them would eat food. Look how We clarify the signs for them, and yet, look, how they go astray! (5:75)
Say, ‘Do you worship, besides Allah, what has no power to bring you any benefit or harm, while Allah----He is the All-hearing, the All-knowing?!’ (5:76)
Say, ‘O people of the Book! Do not unduly exceed the bounds in your religion and do not follow the fancies of a people who went astray in the past, and led many astray, and [themselves] strayed from the right path.’ (5:77)
The faithless among the Children of Israel were cursed on the tongue of David and Jesus son of Mary. That, because they would disobey and used to commit transgression. (5:78)
They would not forbid one another from the wrongs that they committed. Surely, evil is what they had been doing. (5:79)
When the Son of Mary was cited as an example, behold, your people raise an outcry. (43:57)
They say. ‘Are our gods better or he?’ They only cite him to you for the sake of contention. Rather they are a contentious lot. (43:58)
He was just a servant whom We had blessed and made an exemplar for the Children of Israel. (43:59)
The Jews say, ‘Ezra is the son of Allah,’ and the Christians say, ‘Christ is the son of Allah.’ That is an opinion that they mouth, imitating the opinions of the faithless of former times. May Allah assail them, where do they stray?! (9:30)
They have taken their scribes and their monks as Lords besides Allah, and also Christ, Mary’s son; though they were commanded to worship only the One God, there is no god except Him; He is far too immaculate to have any partners that they ascribe [to Him]. (9:31)
They desire to put out the light of Allah with their mouths, but Allah is intent on perfecting His light though the faithless should be averse. (9:32)
8. DIFFERENCES AMONG PEOPLE ABOUT JESUS
And when Allah will say, ‘O Jesus son of Mary! Was it you who said to the people, “Take me and my mother for gods besides Allah”?’ He will say, ‘Immaculate are You! It does not behoove me to say what I have no right to [say]. Had I said it, You would certainly have known it: You know whatever is in my self, and I do not know what is in Your Self, Indeed You are knower of al that is Unseen. (5:116)
I did not say to them [anything] except what You had commanded me [to say]: “Worship Allah, my Lord and your Lord,” And I was a witness to them so long as I was among them. But when You had taken me away, You Yourself were watchful over them, and You are witness to al things. (5:117)
If You punish them, they are indeed Your creatures; but if You forgive them, you are indeed the All-mighty, the All-wise.’ (5:118)
Allah will say, ‘This day truthfulness shall benefit the truthful. For them there will be gardens with streams running in them, to remain in them forever. Allah is pleased with them and they are pleased with Him. That is the great success.’ (5:119)
To Allah belongs the kingdom of the heavens and the earth and whatever there is in them, and He has power over all things. (5:120)
He has prescribed for you the religion which He had enjoined upon Noah and which We have [also] revealed to you, and which We had enjoined upon Abraham, Moses and Jesus, declaring, ‘Maintain the religion, and do not be divided in it.’ Hard on the polytheists is that to which you summon them. Allah chooses for it whomever He wishes and He guides to it whomever returns penitently. (42:13)
They did not divide [into sects] except after the knowledge had come to them, out of envy among themselves; and were it not for a prior decree of your Lord [granting them reprieve] until a specified time, decision would have been made between them. Indeed those who were made heirs to the Book after them are surely in grave doubt concerning it. (42:14)
So summon to this [unity of religion], and be steadfast, just as you have been commanded, and do not follow their desires, and say, ‘I believe in whatever Book Allah has sent down. I have been commanded to be do justice among you. Allah is our Lord and your Lord. Our deeds belong to us and your deeds belong to you. There is no argument between us and you. Allah will bring us together and toward Him is the destination.’ (42:15)
It is not for Allah to take a son. Immaculate is He! When He decides on a matter, He just says to it, ‘Be!’ and it is. (19:35)
‘Indeed Allah is my Lord and your Lord. So worship Him. This is a straight path.’ (19:36)
But the factions differed among themselves. So woe to the faithless at the scene of a tremendous day. (19:37)
How well they will hear and how well they will see on the day when they come to Us! But today the wrongdoers are in manifest error. (19:38)
Warn them of the Day of Regret, when the matter will be decided, while they are [yet] heedless and do not have faith. (19:39)
Indeed We shall inherit the earth and whoever there is on it, and to Us they shall be brought back. (19:40)
9. DISCIPLES
And when Jesus sensed their faithlessness, he said, ‘Who will be my helpers toward Allah?’ The disciples said, ‘We will be helpers of Allah. We have faith in Allah, and bear witness that we are muslims. (3:52)
And When I inspired the disciples, [saying], ‘Have faith in Me and My apostle,’ they said, ‘We have faith. Bear witness that we are muslims.’ (5:111)
O you who have faith! Be Allah’s helpers, just as Jesus son of Mary said to the disciples, ‘Who will be my helpers for Allah’s sake?’ The disciples said, ‘We will be Allah’s helpers!’ So a group of the Children of Israel believed, and a group disbelieved. Then We strengthened the faithful against their enemies, and they became the dominant ones. (61:14
10. SENDING DOWN THE FOOD
When the disciples said, ‘O Jesus son of Mary! Can your Lord send down to us a table from the sky?’ Said he, ‘Be wary of Allah, should you be faithful.’ (5:112)
They said, ‘We desire to eat from it, and our hearts will be at rest: we shall know that you have told us the truth, and we shall be among the witnesses to it.’ (5:113)
Said Jesus son of Mary, ‘O Allah! Our Lord! Send down to us a table from the sky, to be a festival for us, for the first ones and the last ones among us and as a sign from You, and provide for us; for You are the best of providers.’ (5:114)
Allah said, ‘I will indeed send it down to you. But should any of you disbelieves after this, I will indeed punish him with a punishment such as I do not punish anyone in all creation.’ (5:115)
11. THE GOOD NEWS OF AHMAD FROM JESUS
And when Jesus son of Mary said, ‘O Children of Israel! Indeed I am the apostle of Allah to you, to confirm what is before me of the Torah, and to give the good news of an apostle who will come after me, whose name is Ahmad.’ Yet when he brought them manifest proofs, they said, ‘This is plain magic.’ (61:6)
And who is a greater wrongdoer than him who fabricates falsehoods against Allah, while he is being summoned to Islam? And Allah does not guide the wrongdoing lot. (61:7)
They desire to put out the light of Allah with their mouths, but Allah shall perfect His light though the faithless should be averse. (61:8)
It is He who has sent His Apostle with the guidance and the religion of truth that He may made it prevail over all religions though the polytheists should be averse. (61:9)
12. THE RAISING JESUS TO ALLAH
When Allah said, ‘O Jesus, I shall take your [soul], and I shall raise you up toward Myself, and I shall clear you of [the calumnies of] the faithless, and I shall set those who follow you above the faithless until the Day of Resurrection. Then to Me will be your return, whereat I will judge between you concerning that about which you used to differ. (3:55)
And for their saying, ‘We killed the Messiah, Jesus son of Mary, the apostle of Allah’ though they did not kill him, but so it was made to appear to them. Indeed those who differ concerning him are surely in doubt about him: they do not have any knowledge of that beyond following conjectures, and certainly they did not kill him. (4:157)
Rather Allah raised him up toward Himself, and Allah is all-mighty, all-wise. (4:158)
There is none among the People of the Book but will surely believe in him before his death; and on the day of Resurrection he will be a witness against them. (4:159)
CHAPTER TWO JESUS THROUGH SHIITE NARRATIONS
1. THE LIFE OF JESUS
1.1. His Birth
1.1.1. It is reported that Abê Baæír said, “I asked Abê Jafaru about Imràn, whether he was a prophet. He said, Yes. He was a prophet and an apostle to his people. And Åannah, the wife of Imràn and Åanànah, the wife of Zachariah were sisters. Mary was born to Imràn from Åannah, and Johnu was born to Zachariah from Åananah. Mary gave birth to Jesusu and Jesusu was the son of the daughter of Johns aunt. Johnu was the son of the aunt of Mary. And the aunt of ones mother is like ones aunt.”
(Biåàr, 14, 202, 14)
1.1.2. It is reported that Yaqêb ibn Jafar ibn Ibràhím said, “I was close to Abê al-Åasan Mêsàu when a Christian came to him. We were at Uraiè. The Christian said to him, I came to you from a far land and have had a difficult journey. I have been asking my Lord for thirty years to guide me to the best religion and the best servants and the most knowledgeable of them. In a dream someone came to me and described a man for me who was in the upper regions of Damascus. I went until I reached him. Then I spoke with him. He said, “I am the most knowledgeable among the people of my religion, but there is one who is more knowledgeable than I.” I said, “Guide me to the one who is more knowledgeable than you. I do not care how long the journey; a long distance is not too far for me. I
1_1_ ولادته
1_1_1_ ابنُ المُتَوَكِّلِ, عَنْ الحِمْيَرِي, عَنْ ابن عيسى, عَنْ ابن مَحْبُوبٍ, عَنْ ابن رِئابٍ, عَنْ أبِي بَصِيرٍ، قالَ: سألْتُ أبا جَعْفَرٍD عَنْ عِمْرانَ, أكانَ نَبِيّاً؟ فَقالَ: <نَعَم كانَ نَبِيّاً مُرْسَلاً إلى قَوْمِهِ، وَكانَتْ حَنّةُ امْرأةُ عِمْرانَ وحَنّانَةُ امْرأةُ زَكَرِيّا أخْتَيْنِ. فَوُلِدَ لِعِمْرانَ مِنْ حَنّةَ مَرْيَمُ، ووُلِدَ لِزَكَرِيّا مِن حَنّانَةَ يَحْيَىD، وَوَلََدَتْ مَرْيَمُ عيسىD، وَكانَ عيسىD ابن بِنْتِ خالَتِهِ، وَكانَ يَحْيَىD ابن خالةِ مَرْيَمَ، وَخالَةُ الاُمِّ بِمَنْزِلَةِ الخالَةِ>.
(بحار الأنوار، 14، 202، 14)
1_1_2_ أحْمَدُ بْنُ مِهْرانَ وَعَليُّ بْنُ إبْراهِيمَ جَمِيعاً، عَنْ مُحَمَّدِ بْنِ عَليٍّ، عَنْ الحَسَنِ بْنِ راشِدٍ، عَنْ يَعْقُوبَ بْنِ جَعْفَرِ بْنِ إبْراهِيمَ، قالَ: كُنْتُ عَنْدَ أبِي الحَسَن موسىD إذْ أتاهُ رَجُلٌ نَصْرانِيٌّ وَنَحْنُ مَعَهُ بالعُرَيْضِ، فَقال لَهُ النَصْرانِيُّ: أتَيْتُكَ مِنْ بَلَدٍ بَعِيدٍ وَسَفَرٍ شاقٍّ، وَسألْتُ رَبِّي مُنْذُ ثَلاثِينَ سَنَةً أنْ يُرْشِدَنِي إلى خَيْرِ الأدْيانِ، وإلَی خَيْرِ العِبادِ وأعْلَمِهِمْ، وأتانِي آتٍ في النَوْمِ فَوَصَفَ لِي رَجُلاً بِعُليا دِمَشْقَ، فانْطَلَقْتُ حَتَّى أتَيْتُهُ فَكَلَّمْتُهُ، فَقالَ: أنا أعْلَمُ أهْلِ دِينِي، وَغَيْرِي أعْلَمُ مِنِّي، فَقُلْتُ: أرْشِدْنِي إلى مَنْ هُوَ أعْلَمُ مِنْكَ، فإنِّي لا أسْتَعْظِمُ
have read the Gospels, all of them, the Psalms of David, and I have read four books of the Torah, and I have read the Quran outwardly, until I learned all of it.”
Then the scholar said to me, “If you want to study about Christianity, I am the most knowledgeable person among the Arabs and non-Arabs. If you want to study about Judaism, Bàìí ibn Shuraåbíl al-Sàmirí is the most knowledgable of men today. If you want knowledge of Islam, knowledge of the Torah and knowledge of the Gospel and the Psalms, and the book of Hêd, and all of what has been sent down to every prophet in your time and the times of others… I will guide you to him, so go to him, even if you have to walk...”
Abê Ibràhím [Imam Mêsà Kàîim]u said to him, “I will inform you of something that only a few people know who have read the books. Tell me what is the name of the mother of Mary, and the day on which Mary was breathed into, and what hour of the day, and on what day Mary gave birth to Jesusu and what hour of the day?” The Christian said, “I do not know.”
Abê Ibràhím said, “As for the mother of Mary, her name was Mirtha, in Arabic, Wahibah (gift). As for the day on which Mary conceived, it was Friday at noon, and that was the day that the Rêå al-Amín (the trustworthy spirit) came down, and there is no festival better than this for Muslims. Allah, the Blessed and Almighty, magnified it, and Muåammad1 magnified it and He ordered that it should be a holiday, and it was Friday. As for the day on which Mary was born, it was Tuesday, at four thirty in the afternoon. And do you know what was the river beside which Mary gave birth to Jesusu?” He said, “No.” He said, “It was the Euphrates, and beside it were date palms and grape vines. There is nothing like the grapes and date palms near the Euphrates…”
(Kàfí, 1, 478, 4)
1.1.3. It is reported that Abê Abd Allahu said, “If we tell you something about one of us, but you do not find it so, but it is so of his child or grandchild, then do not deny what we said. Verily, Allah revealed to Imràn, I will grant you a boy, blessed, who will cure the blind and the leper and who will raise the dead by My permission. And I will set him as an Apostle to the Children of Israel.
السَفَرَ وَلا تَبْعُدُ عَلَيَّ الشُقَّةُ، وَلَقَدْ قَراْتُ الإنجيلَ كُلَّها وَمَزامِيرَ داوُدَ، وَقَراْتُ أرْبَعَةَ أسْفارٍ مِنَ التوْراةِ، وَقَراْتُ ظاهِرَ القُرْآنِ حَتَّى اسْتَوْعَبْتُهُ كُلَّهُ.
فَقالَ لِي العالِمُ: إنْ كُنْتَ تُرِيدُ عِلْمَ النصْرانِيَّةِ، فأنا أعْلَمُ العَرَبِ والعَجَمِ بِها، وإنْ كُنْتَ تُرِيدُ عِلْمَ اليَهُودِ، فَباطِي بْنُ شُرَحْبِيلَ السامِرِيُّ أعْلَمُ الناسِ بِها اليَوْم، وإنْ كُنْتَ تُرِيدُ عِلْمَ الإسْلامِ وَعِلْمَ التَوْراةِ وَعِلْمَ الإنجيلِ وَعِلْمَ الزبُورِ وَكِتابَ هُودٍ وَكُلَّ ما أُنْزِلَ عَلَى نَبِيٍّ مِنَ الأنبِياءِ في دَهْرِكَ وَدَهْرِ غَيْرِكَ...، فأرْشِدُكَ إلَيهِ فَأتهِ وَلَوْ مَشْياً عَلَى رِجْلَيْكَ...
فَقالَ لَهُ أبُو إبْراهِيمَD: <أُعَجِّلُكَ أيْضاً خَبَراً لا يَعْرِفُهُ إلاّ قَلِيلٌ مِمَّنْ قَرأ الكُتُبَ. أخْبِرْنِي ما اسْمُ أُمِّ مَرْيَمَ؟ وأيُّ يَوْمٍ نُفِخَتْ فِيهِ مَرْيَمُ؟ وَلِكَمْ مِنْ ساعَةٍ مِنَ النَهارِ؟ وأيُّ يَوْمٍ وَضَعَتْ مَرْيَمُ فِيهِ عيسىD وَلِكَمْ مِنْ ساعَةٍ مِنَ النَهارِ؟> فَقالَ النَصْرانِىُّ: لا أدْرِي.
فَقالَ أبُو إبْراهِيمَD: <أمّا اُمُّ مَرْيَمَ فاسْمُها مَرْثا، وَهِيَ وَهِيبَةٌ بالعَرَبِيَّةِ، وأمّا اليَوْمُ الذي حَمَلَتْ فِيهِ مَرْيَمُ فَهُوَ يَوْمُ الجُمُعَةِ لِلزَّوالِ، وَهُوَ اليَوْمُ الذي هَبَطَ فِيهِ الروحُ الأمِينُ، وَلَيْسَ لِلْمُسْلِمِينَ عِيدٌ كانَ أوْلَى مِنْهُ، عَظَّمَهُ الله تَبارَكَ وَتَعالَى وَعَظَّمَهُ مُحَمَّدٌ4، فأمَرَ أنْ يَجْعَلَهُ عِيداً، فَهُوَ يَوْمُ الجُمُعَةِ. وأمّا اليَوْمُ الذي وَلَدَتْ فِيهِ مَرْيَمُ فَهُوَ يَوْمُ الثَّلاثاءِ لأرْبَعِ ساعاتٍ وَنِصْفٍ مِنَ النَهارِ، والنَهَرُ الذي وَلَدَتْ عَلَيْهِ مَرْيَمُ عيسىD هَلْ تَعْرِفُهُ؟> قالَ: لا، قالَ: <هُوَ الفُراتُ، وَعَلَيْهِ شَجَرُ النَخْلِ والكَرْمِ، وَلَيْسَ يُساوِى بالفُراتِ شَيْءٌ لِلْكُرُومِ والنَخِيلِ...>.
(الكافي، 1، 478، 4)
1_1_3_ الحَسَنُ بنُ مَحْبُوبٍ, عَنْ علي بنِ رِئابٍ, عَنْ أبي بَصِيرٍ, عَنْ أبي عبدِ اللهِD، قالَ: <إن قُلنا لَكُمْ في الرجُلِ مِنّا قَولاً، فَلَمْ يَكُنْ فِيهِ وَكانَ في وَلَدِهِ أو وَلَدِ وَلَدِهِ، فَلا تُنكِرُوا ذَلِكَ. إنّ الله أوحى إلى عِمرانَ: إنّي واهِبٌ لكَ ذَكَراً مُبارَكاً يُبرِئُ الأكْمَهَ والأبرصَ، وَيُحيِي الموتَى بِإذْنِي، وجاعِلُهُ رَسُولاً إلى
Then he related this to his wife Åannah, the mother of Mary. When she became pregnant with Mary, she thought that her burden was a boy. When she delivered a female, she said, O my Lord! Verily I have delivered a female, and the male is not like the female, for a girl will not be a prophet. Allah said, (And Allah knows better what has been delivered.) (3:36) When Allah granted Jesusu to Mary, it was he of whom Allah had given glad tidings to Imràn and had promised him.
So, if we tell you something about one of us, but it is in his child or grandchild, do not deny it. When Mary became grown, she went into the cloister (miåràb) and put a covering over herself so no one saw her. Zachariah came to her in the cloister, and found that she had summer fruit in the winter and winter fruit in the summer. He said to her, Whence to you is this? She said, It is from Allah. Verily Allah provides for whomsoever He wants without measure. When the angels said, (O Mary! Verily Allah has chosen you and purified you and chosen you above the women of the worlds.) (3:42) He said that Mary was twice chosen. The first choosing was her selection [with glad tidings given to Imràn], but the second was that she became pregnant without a man. So, she was chosen over all the women of the world.”
(Biåàr, 14, 199, 8)
1.1.4. It is reported that Ismàíl al-Jufí said that Abê Jafar said, “When the wife of Imràn vowed that what was in her womb would be dedicated, [and what was meant was that he would be]) dedicated to the mosque, when he was delivered he would enter the mosque and never leave,( then when Mary was born, [her mother] said, (My Lord! I have delivered a female. And Allah knows best what she delivered. And the male is not like the female, and I have name her Mary, and I commend her to Your protection from the cast off Satan and also her offspring.) (3:36)
Then the prophets cast lots and the lot fell to Zachariah, and he was the husband of her sister and her custodian, and she was brought to the mosque. When she matured to when a woman menstruates, she was the most beautiful of women, and when she prayed, the cloister became bright by her light. Then Zachariah entered and found that before her there was winter fruit in the summer and summer fruit in the winter. Then he said, (From whence is this? She said, It is from Allah.) (3:37)
بَني إسرائيلَ. فَحدَّثَ امرأتَهُ حنّةَ بذَلِكَ، وَهِيَ أُمُّ مَرْيَمَ، فَلَمّا حَمَلَتْ بِها كانَ حَمْلُها عِنْدَ نَفْسِها غُلاماً، فَلَمّا وَضَعَتْها أُنثَي ]قالَتْ: رَبِّ إنّى وَضَعْتُها أُنْثَي[، ]وَلَيْسَ الذّكَرُ كالاُنْثَی[ لأنّ البِنْتَ لا تَكُونُ رَسُولاً، يَقُولُ اللهُ: ]واللهُ أعْلَمُ بِما وَضَعَتْ[ فَلَمّا وَهَبَ اللهُ لِمَرْيَمَ عيسىD كانَ هُوَ الذي بَشّرَ اللهُ بِهِ عِمرانَ وَوَعَدَهُ إيّاهُ، فإذا قُلنا لَكُم في الرجلِ مِنّا شَيئاً، وكانَ في وَلَدِه أو وَلَدِ وَلَدِهِ، فَلا تُنكِروا ذَلِكَ.
فَلَمّا بَلغَت مَرْيَمُ صارَت في المِحرابِ وأرْخَت عَلَى نَفْسِها سِتراً، وكانَ لا يَراها أحدٌ، وكانَ يَدخلُ عَلَيْها زَكَرِيّا المحرابَ، فَيَجِدُ عِنْدَها فاكهةَ الصَيف في الشِتاءِ وفاكهةَ الشِتاءِ في الصَيفِ، فَكانَ يَقُولُ لها: ]أنَّى لكِ هذا[ فَتَقُولُ: ]هُوَ مِنْ عِنْدِ اللهِ إنّ اللهَ يَرْزُقُ مَنْ يَشاءُ بِغَيرِ حِسابٍ[ ]وإذْ قالَتْ الملائكَةُ يا مَرْيَمُ إنّ اللهَ اصْطَفاكِ وَطَهَّرَكِ واصْطَفاكِ عَلَى نِساءِ العالمَينَ[ قالَ: اصْطَفاها مَرّتَينِ: أمّا الاُولَى فاصْطَفاها أي اخْتارَها، وأمّا الثانيةُ فإنّها حَمَلَتْ مِنْ غَيِر فَحْلٍ، فاصْطَفاها بِذَلِكَ عَلَى نِساءِ العالمَينَ>.
(بحار الأنوار، 14، 199، 8)
1_1_٤_ أبُو خالِدٍ القَمّاطُ, عَنْ إسْماعِيلَ الجُعْفِيِّ, عَنْ أبِي جَعْفَرٍD، قالَ: <إنَّ امْراةَ عِمْرانَ لَمّا نَذَرَتْ ما في بَطْنِها مُحَرَّراً، قالَ: والمُحَرَّرُ لِلْمَسْجِدِ إذا وَضَعَتْهُ دَخَلَ المَسْجِدَ فَلَمْ يَخْرُجْ مِنَ المَسْجِدِ أبَداً، فَلَمّا وُلِدَتْ مَرْيَمُ، قالَتْ:]رَبِّ إنِّي وَضَعْتُها أُنْثَى واللهُ أعْلَمُ بِما وَضَعَتْ وَلَيْسَ الذَّكَرُ كالاُنْثَى وإنِّي سَمَّيْتُها مَرْيَمَ وانِّي أُعِيذُها بِكَ وَذُرِّيَّتَها مِنَ الشيْطانِ الرجِيمِ[.
فَساهَمَ عَلَيْها النَبِيُّونَ فأصابَ القُرْعَةُ زَكَرِيّا، وَهُوَ زَوْجُ أُخْتِها، وَكَفَّلَها وأدْخَلَها المَسْجِدَ. فَلَمّا بَلَغَتْ ما تَبْلُغُ النساءَ مِنَ الطَّمْثِ، وَكانَتْ أجْمَلَ النساءِ، وَكانَتْ تُصَلِّى فَتُضِيءُ المِحْرابَ لِنُورِها، فَدَخَلَ عَلَيْها زَكَرِيّا، فإذا عَنْدَها فاكِهَةُ الشِتاءِ في الصَيْفِ وَفاكِهَةُ الصَيْفِ في الشِتاءِ،
Because of this, Zachariah prayed to his Lord, (And verily I fear my kindred after me, and my wife is barren.) (19:5), and so on with what Allah mentioned of the story of Zachariah and John.”
(Biåàr, 14, 204, 18)
1.1.5. Layth ibn Sad said, “I said to Kab, who was with Muawíyah, How would you describe the birth of the Prophet? Do you see any excellence in his progeny? Then Kab turned to Muawíyah, to see what he wanted. Allah, the Mighty and Magnificent, put [these words] on his tongue, O Abê Isåàq, may Allah have mercy on you, say whatever you know! Kab said, I have read seventy-two books all of which were sent from heaven, and I have read the entire scripture of Daniel. In all of them I have found mention of the birth of the Prophet and his progeny. The name of the Prophet is also known there. No prophet was born with angels being sent down, except Jesus and Aåmad, may the blessings of Allah be with them both. The covering of heaven was not drawn for any woman except Mary and Àminah, the mother of Aåmad1. Angels guarded no pregnant women except Mary, the mother of the Messiah, and Àminah, the mother of Aåmad….”
(Biåàr, 15, 261, 12)
1.1.6. It is reported that Imàm Rièàu said to al-Mukàrí, “…Do you not know that, verily, Allah, the Blessed and Exalted, revealed to Imràn, I will grant you a boy, but He granted him Mary and He granted Jesus to Mary. So, Jesus is from Mary and Mary is from Jesus. Jesus and Mary are a single thing. I am from my father and my father from me. I and my father are a single thing.”
(Faqíh, 3, 155, 3564)
1.1.7. It is reported that Abê Abdullahu said, “By Allah! In the Quràn Allah related Jesus the son of Mary to Abrahamu from his mothers side.” Then he recited this verse, (and of his [Abrahams] descendants David and Solomon and Job and Joseph and Aaron, and thus do We reward those who do good./ And Zachariah and John and Jesus and Elias, every one was of the good.) (6:84_85)
(Biåàr, 93, 243, 8)
فَهُنالِكَ دَعا زَكَرِيّا رَبَّهُ،قالَ:]إنِّي خِفْتُ المَوالِيَ مِنْ وَرائِي[ إلى ما ذَكَرَ اللهُ مِنْ قِصَّةِ زَكَرِيّا وَيَحْيَى>.
(بحار الأنوار، 14، 204، 18)
1_1_5_ ابنُ المُتَوَكِّلِ، عَنْ عَلِيٍّ، عَنْ أبِيهِ، عَنْ مُحَمَّدِ بْنِ سَنانَ، عَنْ زِيادِ بْنِ المُنْذِرِ، عَنْ لَيْثِ بْنِ سَعْدٍ، قالَ: قُلْتُ لِكَعْبٍ وَهُوَ عِنْدَ مُعاوِيَةَ: كَيْفَ تَجِدُونَ صِفَةَ مَوْلِدِ النَبِيِّ4؟ وَهَلْ تَجِدُونَ لِعِتْرَتِهِ فَضْلاً؟ فالتَفَتَ كَعْبٌ إلى مُعاوِيَةَ لِيَنْظُرَ كَيْفَ هَواهُ، فأجْرَى اللهُ عَزَّ وَجَلَّ عَلَى لِسانِهِ، فَقالَ: هاتِ يا أبا إسْحاقَ ـ رَحِمَكَ اللهُ ـ ما عِنْدَكَ، فَقال َكعْبٌ: إنِّي قَدْ قَراْتُ اثْنَيْنِ وَسَبْعِينَ كِتاباً, كُلََّها أُنْزِلَتْ مِنَ السَماءِ, وَقَراْتُ صُحُفَ دانْيالَ كُلَّها، وَوَجَدَتُ في كُلّها ذِكْرَ مَوْلِدِهِ وَمَوْلِدِ عِتْرَتِهِ، وإنَّ اسْمَهُ لَمَعْرُوفٌ، وإنَّهُ لَمْ يُولَدْ نَبِيٌ قَطُّ فَنَزَلَتْ عَلَيْهِ المَلائِكَةُ ما خَلا عيسى وأحْمَدُ4، وَما ضَرَبَ عَلَى آدَمِيَّةٍ حُجُبَ الجَنَّةِ غَيْرَ مَرْيَمَ وآمِنَةَ اُمِّ أحْمَدَ4، وَما وُكِّلَتِ المَلائِكَةُ بِاُنْثَیً حَمَلَتْ غَيْرَ مَرْيَمَ اُمِّ المَسِيحD وآمِنَةَ اُمِّ أحْمَدَ4...
(بحار الأنوار، 15، 261، 12)
1_1_6_ ابنُ أبِي سَعِيدٍ المُكارِي عن الرضاD أنّه قالَ لَه: <...أما عَلِمْتَ أنَّ اللهَ، تَبارَكَ وَتَعالَى أوحى إلى عِمْرانَ: إنِّي واهِبٌ لَكَ ذَكَرا، فَوَهَبَ لَهُ مَرْيَمَ، وَوَهَبَ لِمَرْيَمَ عيسى؟ فَعِيسَى مِنْ مَرْيَمَ، وَمَرْيَمُ مِنْ عيسى، وَعِيسَى وَمَرْيَمُ شَيْء واحِدٌ وأنا مِنْ أبِي، وأبِي مِنِّي، وأنا وأبِي شَيْءٌ واحِدٌ>.
(كتاب من لا يحضره الفقيه، 3، 155، 3567)
1_1_7_ بَشِير الدهان، عَنْ أبِي عَبْدِ اللهِD، قالَ: <واللهِ لَقَدْ نَسَبَ اللهُ عيسى بنَ مَريَمَ في القُرْآنِ إلى إبْراهِيمَD مِنْ قِبَلِ النِساءِ>. ثُمَّ تَلا: ]وَمِنْ ذُرِّيَّتِهِ داوُدَ وَسُلَيْمانَ[ إلى آخِرِ الآيَتَيْنِ، وَذَكَرَ عيسى.
(بحار الأنوار، 93، 243، 8)
1.1.8. Abê Bàæír said, “I said to Abê Abd Allahu, Why did Allah create Jesus without any father and created the other people by fathers and mothers? He said, So that the people would know all of His power and its perfection, and so that they would know that He has power to create a creature without a male. Likewise, He has power to create one without a male or female, and He, the Mighty and Magnificent, did that so it would be known that He has power over all things.”
(Biåàr, 14, 218, 23)
1.1.9. Salmàn al-Fàrsí reported that when the Prophet died, the catholicos came… He said to Alí the son of Abê Ìàlib, “This is true. Inform me about what your prophet said about the Christ and his being a creature. How did he confirm the creation for him and reject the divinity from him and made necessary imperfection for him?” The Commander of the Faithful said, “He confirmed the creation for him by his destiny and shape, that is necessary for him, chainging from one state to another, increase and decrease that are not separated from him. He did not reject his prophethood, infallibility, perfection and confirmation. It is revealed from Allah that Jesus is like Adam whom Allah created him from clay, then said to him, Be. So he was.…”
(Kharàij Wa al-Jaràiå, 2, 554)
1.1.10. Al-Aåwal said, “I asked Abu Abd Allahu about the spirit that was in Adamu [mentioned in the àyah] in which Allah says, (When I straightened him and blew in him from My sprit. Quràn (15:29 and 38:72)) He answered, This is a created sprit and the sprit that was in Jesus was created.”
(Kàfí, 1, 133, 1)
1_1_8_ الدقّاقُ, عَنْ الأسدِيِّ, عَنْ النَخَعِي, عَنْ النَوْفِلِي, عَنْ عَلِيِّ بْنِ سالِمٍ, عَنْ أبِيهِ, عَنْ أبِي بَصِيرٍ، قالَ: قُلْتُ لأبِي عَبْدِ اللهِD: لِمَ خَلَقَ اللهُ عيسى مِنْ غَيْرِ أبٍ، وَخَلَقَ سائِرَ الناسِ مِنَ الآباءِ والاُمَّهاتِ؟ فَقالَ: <لِيَعْلَمَ الناسُ تَمامَ قُدْرَتِهِ وَكَمالَها، وَيَعْلَمُوا أنَّهُ قادِرٌ عَلَى أنْ يَخْلُقَ خَلْقاً مِنْ أُنْثَى مِنْ غَيْرِ ذَكَرٍ، كَما هُوَ قادِرٌ عَلَى أنْ يَخْلُقَهُ مِنْ غَيْرِ ذَكَرٍ وَلا اُنْثَى؛ وانَّهُ عَزَّ وَجَلَّ فَعَلَ ذَلِكَ لِيُعْلَمَ أنَّهُ عَلَى كُلِّ شَيءٍ قَدِيرٌ>.
(بحار الأنوار، 14، 218، 23)
1_1_9_ سَلْمانُ الفارْسِيّ قَالَ: لَمّا قُبِضَ النَبِيُّ4، قَدِمَ جاثَليقُ... قال الجاثَليقُ لِعَلِيّ أمِيرِ المُؤْمِنِينَD: هَذا هُوَ الحَقُّ. خَبِّرَنِي ما قالَهُ نَبِيُّكّمْ في المَسِيحِ، وأنَّهُ مَخْلُوقٌ؛ مِنْ أيْنَ أثْبَتَ لَهُ الخَلْقَ، وَنَفَى عَنْهُ الإلهِيَّةَ، وأوْجَبَ فِيهِ النَقْصَ؟ فَقالَ أمِيرُ المُؤْمِنِينَD: <أثْبَتَ لَهُ الخَلْقَ، بِالتقْدِيرِ الذي لَزِمَهُ والتصْوِيرِ والتغْيِيرِ مِنْ حالٍ إلى حالٍ، والزِّيادَةِ التي لَمْ يَنْفَكَّ مِنْها والنقْصانِ. وَلَمْ أنْفِ عَنْهُ النبُوَّةَ، وَلا أخْرَجْتُهُ عَنِ العِصْمَةِ والكَمالِ والتاْيِيد، وَقَدْ جاءَنا عَن اللهِ بِأنَّهُ مِثْلُ آدَمَ، خَلَقَهُ اللهُ مِنْ تُرابٍ، ثُمَّ قالَ لَهُ: كُنْ، فَيَكُونُ...>.
(الخرائج والجرائح، 2، 554)
1_1_10_ عِِِدَّةٌ مِنْ أصْحابِنا، عَنْ أحْمَدَ بْنِ مُحَمَّدِ بْنِ عيسى، عَنْ ابن أبِي عُمَيْرٍ، عَنْ ابن أُذَيْنَة، عَنْ الأحْوَلِ، قالَ: سألتُ أبا عَبْدِ اللهِD عَنْ الروحِ التي في آدَمD في قَوْلَهُ: ]فإذا سَوَّيْتُهُ وَنَفَخْتُ فِِيْهِِ مِِنْ رُوحِِى[ قالَ: <هَذِهِ رُوحٌ مَخْلُوقَةٌ، والروحُ التي في عيسى مَخْلُوقَةٌ>.
(الكافي، 1، 133، 1)
1_1_11_ حَمْرانُ بْنُ أعْيَنَ قالَ: سألْتُ أبا جَعْفَرٍD عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ ]وَرُوحٌ مِنْهُ[ قالَ: <هِيََ مَخْلُوقَةٌ، خَلَقَها اللهُ بِحِكْمَتِهِ في آدَمَ وفي عيسىD>.
(بحار الأنوار، 4، 12، 4)
1.1.11. Hamràn ibn Ayan said, “I asked Abê Jafar about what Allah, the Mighty and Magnificent, said, and about the spirit from Him. He said: It is something created that Allah created with His wisdom in Adam and Jesus.”
(Biåàr, 4, 12, 4)
1.1.12. It is reported that Abê Abd Allahu said, “Verily, Mary bore Jesus for nine hours, each hour of which was a month.”
(Kàfí 8, 332, 516).
1_1_12_ أبانٌ، عَنْ رَجُلٍ، عَنْ أبِي عَبْدِ اللهِD قالَ: <إنَّ مَرْيَمَD حَمَلَتْ بعيسىD تِسْعَ ساعاتٍ، كُلُُّ ساعَةٍ شَهْراً>.
(الكافي، 8، 332، 516)
1.1.13. Abê Muåammad al-Åasan ibn-Alí al-Thàní (the second) said, “Al-Åusayn was born in al-Madinah Tuesday, five days before Jamàdí al-Êlà, three years after al-Hijrah. His mother became pregnant with al-Åusayn fifteen nights after his birthday and she was pregnant during six monthes and then she bore him. And no baby was born in six months exept him and Jesus the son of Mary.
(Dalàil al-Imàma, 71)
1.1.14. It is reported that al-Æàdiqu said, “When Christ was born, Allah kept his birth secret, and hid him, for Mary, when she bore him, she withdrew to a remote place. (19:22) Then Zachariah and her aunt came searching for her, until they came upon her when she put down what was in her belly and said, (Oh! Would that I had died before this, and had been forgotten in oblivion) (19:23). Then Allah, may his remembrance be exalted, opened the tongue of Jesus to excuse his mother and to manifest her authority. When he appeared calamities and persecution had become intense against the children of Israel, and the tyrants and oppressors fell upon them, until the affair of Christ as reported by Allah took place...”
(Biåàr, 14, 213, 10)
1.1.15. It is reported that Wahab al-Yamàní said: “A Jew asked the Prophet this question: O Muåammad! Were you, according to the Mother of the Book, a prophet before you were created? He answered, Yes. He said, And were these, your faithful companions,
1_1_13_ أبُو مُحَمَّدٍ الحَسَنُ بْنُ عَلِيٍّ العَسکَرِيّ D: <وُلِدَ الحُسَيْنُ بِالمَدِينَةِ يَوْمَ الثَّلاثاءِ لِخَمْسٍ خَلَوْنَ مِنْ جُمادَى الأولَى، سَنَةَ ثَلاثٍ مِنَ الهِجْرَةِ. وَعَلَقَتْ بِالحُسَيْنِ أُمُّهُ بَعْدَ وِلادَةِ الحَسَنِ بِخَمْسِينَ لَيْلَةٍ، سَنَةَ ثَلاثٍ مِنَ الهِجْرَةِ، وَحَمَلَتْ بِهِ سِتَّةَ أشْهُرٍ، فَوَلَدَتْهُ. وَلَمْ يُولَدْ مَوْلوُدٌ سِواهُ لِسِتَّةِ أشْهُرٍ سِوَى عيسَى بنِ مَريَمَ>.
(دلائل الإمامة، 71)
1_1_14_ القَطّانُ، عَنْ السُكَّرِيِّ, عَنْ الجوهَرِيِّ, عَنْ ابن عُمارَة, عَنْ أبِيهِ, عَنْ الصادِقِD قالَ: <لَمّا وُلِدَ المَسِيحُ أخْفَى اللهُ وِلادَتَهُ وَغَيَّبَ شَخْصَهُ؛ لأنَّ مَرْيَمَ لَمّا حَمَلَتْهُ انْتَبَذَتْ بِهِ مَكاناً قَصِيّاً. ثُمَّ إنَّ زَكَرِيّا وَخالَتها أقْبَلا يَقُصّانِ أثَرَها, حَتَّى هَجَما عَلَيْها وَقَدْ وَضَعَتْ ما في بَطْنِها, وَهِيَ تََقُولُ:]يا لَيْتَنِى مِتُّ قَبْلَ هَذا وَكُنْتُ نَسْياً مَنْسِيّاً[ فأطْلَقَ اللهُ تعالَى ذِكرُهُ لِسانَهُ بِعُذْرِها، وإظْهارِ حُجَّتِها. فَلَمّا ظَهَرَ، اشْتَدَّتِ البَلْوَى والطَّلَبُ عَلَى بَنِي إسْرائِيلَ، وأكَبَّ الجَبابِرَةُ والطَّواغِيتُ عَلَيْهِم, حَتَّى كانَ مِنَ أمْرِ المَسِيحِD ما قَدْ أخْبَرَ اللهُ بِهِ... > .
(بحار الأنوار، 14، 213، 10)
1_1_15_ وَهْبُ اليَمانِيّ, قالَ: إنَّ يَهُودِياً سألَ النَبِيَ فَقالَ: يا مُحَمَّدُ، أكُنْتَ في أُمِّ الكِتابِ نَبِيّاً قَبْلَ أنْ تُخْلَقَ؟ قالَ: <نَعَمُ> قالَ: وَهَؤُلاءِ
with you before they were created? He answered, Yes. He said, What was the matter with you that you did not speak wisdom when you came out of your mothers belly, like Jesus the son of Mary spoke, as you claim, while you were a prophet before that?
The Prophet1 answered, Verily, my affair was not like the affair of Jesusu. Allah, the Mighty and Magnificent, created Jesus the son of Mary of a mother without any father, just as He created Adam without a father or mother. And if Jesusu did not speak wisdom when he came out of his mothers belly, there would not have been any excuse for his mother before the people, because she had brought him without a father, and the people would take her as they do those women who had married [outside the law]. So, Allah, the Mighty and Magnificent, made his speech as an excuse for his mother.”
(Biåàr, 14, 215, 16)
1.1.16. Al-Shàmí asked the Commander of the Faithfulu, “Which of the prophets were created by Allah circumcised?” He said, “Allah created Adamu circumcised, and Sethu was born circumcised, and Idrís, Noah, Sàm ibn Nêå, Abraham, David, Solomon, Lot, Ismael, Moses, Jesus and Muåammad, may the blessings of Allah be with all of them.”
(Biåàr, 15, 296, 32)
1.1.17. It is reported that Åasan ibn Alí al-Washshà said, “I was with my father and I was a youth, and we spent the night with Imam Rièàu. It was the night of the twenty-fifth of Dhê al-Qadah and heu said to my father, On the night of the twenty-fifth of Dhê al-Qadah Abraham was born and on it Jesus the son of Mary was born, and on it the earth beneath the Kabah became broadened. Whoever fasts of that day, it is as if he were to fast for sixty months.”
(Faqíh, 2, 89, 1814)
أصْحابُكَ المُؤمِنُونَ مُثْبِتُونَ مَعَكَ قَبْلَ أنْ يَخْلُقُوا؟ قالَ: <نَعَمُ> قالَ: فَما شأنُكَ لَمْ تَتَكَلَّمْ بِالحِكْمَةِ حِينَ خَرَجْتَ مِنْ بَطْنِ أُمِّكَ كَما تَكَلَّمَ عيسَى بنُ مَريَمَ عَلَى زَعْمِكَ, وَقَدْ كُنْتَ قَبْلَ ذَلِكَ نَبِيّاً؟!
فَقالَ النَبِيُّ4: <إنَّهُ لَيْسَ أمْرِي كأمْرِ عيسى بنِ مَريَمَ، إنَّ عيسَى بْنَ مَرْيَمَ خَلَقَهُ اللهُ عَزَّ وَجَلََّ مِنْ أُمٍّ لَيْسَ لَهُ أبٌ، كَما خَلَقَ آدَمَ مِنْ غَيْرِ أبٍ وَلا أُمٍّ، وَلَوْ أنَّ عيسَى حِينَ خَرَجَ مِنْ بَطْنِ أُمِّهِ لَمْ يَنْطِقْ بِالحِكْمَةِ لَمْ يَكُنْ لأُمِّهِ عُذْرٌ عِنْدَ الناسِ, وَقَدْ أتَتْ بِهِ مِنْ غَيْرِ أبٍ, وَكانُوا يأخُذُونَها كَما يأخُذُونَ بِهِ مِنَ المُحْصِناتِ، فَجَعَلَ اللهُ، عَزَّ وَجَلَّ، مَنْطِقَهُ عُذْراً لأُمِّه>.
(بحار الأنوار،14، 215، 16)
1_1_16_ عَلِيٌّ أمِيرُ المُؤْمِنِينَD فِي جَوابِهِ لِلشامِيِّ السائِلِ: مَنْ خَلَقَ اللهُ مِنَ الأنبياءِ مَخْتُوناً؟ قالَ: <خَلَقَ اللهُ عَزَّ وَجَلَّ آدَمَD مَخْتُوناً, وَوُلِدَ شِيْثُD مَخْتُوناً, وإدْرِيسُ وَنُوحٌ وَسامُ بْنُ نُوحٍ وإبْراهِيمُ وَداوُدُ وَسُلَيْمانُ وَلُوطُ وإسْماعِيلُ وَمُوسَى وعِيسَى ومُحَمَّدٌ4>.
(بحار الأنوار، 15، 296، 32)
1_1_17_ الحَسَنُ بْنُ عَليٍّ الوَشّاءِ، قالَ: كُنْتُ مَعَ أبِي وأنا غُلامٌ، فَتَعَشَّيْنا عِنْدَ الرضاD لَيْلَةَ خَمْسَةٍ وَعِشْرِينَ مِنْ ذِي القَعْدَةِ، فَقالَ لَه: <لَيْلَةُ خَمْسَةٍ وَعِشْرِينَ مِنْ ذِي القَعْدَةِ وُلِدَ فِيها إبْراهِيمُD، وَوُلِدَ فِيها عيسَى بنُ مَريَمَD، وَفِيها دُحِيَتِ الأرض مِنْ تَحْتِ الكَعْبَةِ، فَمَنْ صامَ ذَلِكَ اليَوْمَ كانَ كَمَنْ صامَ سِتِّينَ شَهْراً>.
(كتاب من لا يحضره الفقيه، 2، 89، 1814)
1.1.18. It is reported that Imam Bàqiru said, “When the Commander of the Faithful was returning from battle with the Kharajites he came upon a monk in a monestary. He said, O monk! May I come down? The monk said to him, Do not come down here with your troops. He said, Why not? He said, Because no one should come down here except a prophet or the successor of a prophet along with his troops who fight in the way of Allah. We have read this in our books...
He continued, I have found your characteristics in the Gospel, and that you will come down in the land of Buràthà, the house of Mary, the place of Jesus. The Commander of the Faithful said, Stop! Do not say anything to us. Then he went to a spot and he said, Stamp your feet here. And he himself did this. A spring gushed up from there. He said, This is the fountain of Mary, to where she was led. Dig here seventeen cubits. A white rock was discovered. Heu said, Mary put Jesus down from her shoulder onto this rock, and there she prayed. Then the Commander of the Faithful placed the rock somewhere and prayed beside it. He stayed there for four days and said his prayers there in their complete form. The tents of the troops were placed around it within earshot. Then he said, The land of Buràthà is here, the house of Mary. This is a holy place at which the prophets prayed.”
(Biåàr, 33, 438, 645)
1.1.19. Mufaèèal reported in a lengthy narration from al-Æàdiqu, “Then Abê Abd Allahu took a breath and said, O Mufaèèal! The places on the earth boasted among themselves,…
1_1_18_ عَلِيّ بْنُ بَلالٍ, عَنْ إسْماعِيلِ بْنِ عَلِيٍّ الخَزاعِي, عَنْ أبِيهِ, عَنْ عيسى بْنِ حَمِيدٍ الطّائِيِّ, عَنْ أبِيهِ, عَنْ عَلِيِّ بْنِ الحُسَيْنِ بْنِ عَلِيِّ بْنِ الحُسَيْنِ, عَنْ أبِيهِ قالَ: سَمِعْتُ أبا جَعْفَرٍ يَقُولُ: <إنَّ أمِيرَ المُؤْمِنِينَ لَمّا رَجَعَ مِنْ وَقَعَةِ الخَوارِجِ ...، إذا هُوَ بِراهِبٍ في صَومَعَةٍ، فَقالَ لَهُ: يا راهِبُ أنْزِلُ هاهُنا؟ فَقالَ لَهُ الراهِبُ: لا تَنْزِلْ هَذِهِ الأرضَ بِجَيْشِكَ قالَ: وَلِمَ؟ قالَ: لأنَّهُ لا يَنْزِلُها إلاّ نَبِيٌّ أوْ وَصِيُّ نَبِيٍّ بِجَيْشِهِ, يُقاتِلُ في سَبِيلِ اللهِ, عَزَّ وَجَلَّ، هَكَذا نَجِدُ في كُتُبِنا...
إنِّي وَجَدْتُ في الإنجيلِ نَعْتَكَ وأنَّكَ تَنْزِلُ أرْضَ بُراثا, بَيْتَ مَرْيَمَ وأرْضَ عيسى فَقالَ أمِيرُ المُؤْمِنِينَ: قِفْ وَلا تُخْبِرْنا بِشَيءٍ، ثُمَّ أتَى مَوْضِعاً فَقالَ: الكِزُوا هَذا فَلَكَزَهُ بِرِجْلِهِD، فانْبَجَسَتْ عَيْنُ خَرّارَةٍ، فَقالَ: هَذِهِ عَيْنُ مَرْيَمَ التي انْبَعَثَ لَها، ثُمَّ قالَ: إكْشِفُوا هاهُنا عَلَى سَبْعَةَ عَشَرَ ذِراعاً فَكَشَفَ فإذا بِصَخْرَةٍ بَيْضاءَ، فَقالَ: عَلَى هَذِهِ وَضَعَتْ مَرْيَمُ عيسى مِنْ عاتِقِها وَصَلَّتْ هاهُنا فَنَصَبَ أمِيرُ المُؤْمِنِينD الصَخْرَةَ وَصَلَّى إلَيها, وأقَامَ هُناكَ أرْبَعَةَ أيّامٍ يَتِمُّ الصَلاةَ, وَجَعَلَ الحَرَم في خَيْمَةٍ مِنَ المَوْضِعِ عَلَى دَعْوَةٍ، ثُمّ َقالَ: أرْضُ بُراثا, هذا بَيْتُ مَرْيَمَD هَذا المَوْضِعُ المُقَدَّسُ صَلَّى فِيهِ الأنبِياء...>.
(بحار الأنوار، 33، 438، 645)
1_1_19_ الحُسَيْنُ بْنُ حَمْدانَ, عَنْ مُحَمَّدِ بْنِ إسْماعِيلَ وَعَلِيِّ بْنِ عَبْدِ اللهِ الحَسَنِيِّ, عَنْ أبِي شُعَيبٍ وَمُحَمَّدِ بْنِ نَصيِرٍ, عَنْ عَمْرِو بْنِ الفُراتِ, عَنْ مُحَمَّدِ بْنِ المُفَضَّلِ، عَنْ المُفَضَّلِ بْنِ عٌمَرَ قالَ: …ثُمَّ تَنَفَسَّ أبُو عَبْدِ اللهِD وَقالَ: <يا مُفَضَّلُ، إنَّ بُقاعَ الأرضِ تَفاخَرَتْ... فَأوْحَى اللهُ:
Allah revealed, “… It [Karbala] is a blessed place from which Moses was called from a bush, it is a hill where Mary and Christ found refuge, at which there is a river where the head of Åusayn was washed and where Mary washed Jesusu, and where Mary washed herself after giving birth to Jesus. It is the best place from which the Apostle of Allah1 ascended when he was absent, and for our Shíah there are blessings until the appearance of the Qàimu.”
(Biåàr, 53, 1_11)
1.1.20. The Prophet1 said, “When a woman gives birth, the first thing she should eat is a sweet fresh half-ripe date (ruìab) or a ripe date (tamr). If there were anything better than this, Allah, the Exalted, would have given it to Mary when Jesusu was born.”
(Biåàr, 59, 295)
1.1.21. It is reported that (for hardship with labor) al-Sàdiqu said, “After the bismillàh it should be written, Mary bore Jesus. (He it is Who created you from dust, then from a life-germ, then from a clot, then He brings you forth as a babe, then that you may reach your full strenght, then that you may be old) (40:67); (Verily, with difficulty is ease/ Verily with difficulty is ease) (94:5_6); and may the blessings of Allah be with Muhammad and his progeny and may He offer him greetings of peace.
(Miæbàå, 159)
1.1.22. Al-Bàqiru said, “Verily, it was announced to Mary [that she would bear] Jesus. She was in the sanctuary when the Sure Spirit (al-Rêå al-Amín) became like a sound human. She said, I take refuge in the Merciful from you, if you are God-wary. He said, I am but a messenger come from your Lord, to give you a boy most pure. Then he blew into her breast and she became pregnant with Jesus. But he did not stay until she bore [the child]…
... فإنَّها [كَرْبَلاﺀ] البُقْعَةُ المُبارَكَةُ التي نُودِي موسى مِنْها مِنَ الشجَرَةِ، وإنَّها الربْوَةُ التي أوَتْ إلَيْها مَرْيَمُ والمَسِيحُ، وإنَّها الدالِيَةُ التي غُسِلَ فِيها رأسُ الحُسَيْنِD، وَفِيها غَسَلَتْ مَرْيَمُ عيسىD، واغْتَسَلَتْ مِنْ وِلادَتِها، وإنَّها خَيْرُ بُقْعَةٍ عَرَجَ رَسُولُ اللهِ4 مِنْها وَقْتَ غَيْبَتِهِ، وَلِيَكُونَنَّ لِشِيعَتِنا فِيْها خِيَرَةٌ إلى ظُهُورِ قائِمِناD>.
(بحار الأنوار، 53، 1_ 11)
1_1_20_ النَبِيُ4: <إذا وَلَدَتْ امْرأةٌ فَلْيَكُنْ أوَّلُ ما تأكُلُ الرطَبَ الحُلْوَ أوِ التَمْرَ، فانَّهُ لَوْ كانَ شَيءٌ أفْضَلَ مِنْهُ أطْعَمَهُ اللهُ تَعالَى مَرْيَمَ حِينَ وَلَدَتْ عيسى>.
(بحار الأنوار، 59، 295)
1_1_21_ أبو عَبدِ اللهِ الصادِقِ: أنّه قالَ لِتَعَسُّرِ الوِلادَةِ: <تُكْتَبُ بَعْدَ البَسْمَلَةِ: مَرْيَمُ وَلَدَتْ عيسى ]هُوَ الذي خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلاً ثُمَّ لِتَبْلُغُوا أشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخاً[ )فإنَّ مَعَ العُسْرِ يُسْراً إنَّ مَعَ العُسْرِ يُسْراً[ وَصَلَّى اللهُ عَلَى مُحَمَّدٍ وآلِ مُحَمَّدٍ وَسَلَّمَ تَسْلِيماً>.
(المصباح، 159)
1_1_22_ قالَ الباقِرُD: <إنَّ مَرْيَمَ بُشِّرَتْ بعيسى، فَبَيْنا هِيَ في المِحْرابِ إذْ تَمَثَّلَ لَها الروحُ الأمِينُ بَشَراً سَوِيّاً )قالَتْ: إنِّي أعُوذُ بِالرحْمَنِ مِنْكَ إنْ كُنُتَ تَقِيّاً قالَ إنَّما أنا رَسُولُ رَبِّكِ لأهَبَ لَكِ غُلاماً زَكِيّاً[ فَتَفَلَ في جَيْبِها فَحَمَلَتْ بعيسى, فَلَمْ يَلْبَثْ أنْ وَلَدَتْ...
Iblís came that night and it was said to him that a child had been born that night, and that there was no idol on the earth that did not fall on its face. Iblís went to the East and West in search of him. Then he found him in a room of a convent. The angels surrounded him. He tried to get close to him. The angels shouted, “Get away!” He said to them, “Who is his father?” They said, “His case is like that of Adam.” Iblís said, “Verily, I will mislead four fifths of the people by him.”
(Biåàr, 14, 215, 14)
1.1.23. It is reported that Abê Abd Allah al-Æàdiqu said, “The devil, may Allah curse him, used to pass through the seven heavens. When Jesus was born, he was barred from three heavens....”
(Biåàr, 15, 257, 9)
1.1.24. It is reported that Abê Abd Allahu said, “The Prophet1 prohibited Muslims from having four names: Abê Ísà (father of Jesus), Abê al-Åakam (father of the Governor), Abê Màlik (father of the King), and Abê al-Qàsim (father of Qàsim) if his first name is Muåammad.”
(Biåàr, 16, 401)
1.1.25. It is reported that the Prophet1 said, “Between Moses and David there were five hundred years, and between David and Jesus, one thousand one hundred years.”
(Biåàr, 13, 363, 1)
1.1.26. Abê al-Rabí reported that Nàfi said, “O Muåammad ibn Alí! I have read the Torah, the Gospel and the Pslams and the Furqàn, and I have learned what is permitted and forbidden in them. I have come to ask you a question that none can answer but a prophet, the successor of a prophet or the progeny of a prophet.”
وأتَى إبْلِيسُ تِلْكَ الليْلَةَ، فَقِيلَ لَهُ: وُلِدَ الليْلَةَ وَلَدٌ لَمْ يَبْقَ عَلَى وَجْهِ الأرضِ صَنَمٌ إلاّ خَرَّ لِوَجْهِهِ، وأتَى المَشْرِقَ والمَغْرِبَ يَطْلُبُهُ، فَوَجَدَهُ في بَيْتِ دَيْرٍ قَدْ حَفَّتْ بِهِ المَلائِكَةُ، فَذَهَبَ يَدْنُو فَصاحَتِ المَلائِكَةُ: تَنَحَّ، فَقالَ لَهُمْ: مَنْ أبُوهُ؟ فَقالَتْ: فَمَثَلُهُ كَمَثَلِ آدَمَ، فَقالَ إبْلِيسُ: لاُضِلََّنَّ بِهِ أرْبَعَةَ أخْماسِ الناسِ>.
(بحار الأنوار، 14، 215، 14)
1_1_23_ ابنُ البَرْقِيِّ, عَنْ أبِيهِ, عَنْ جَدِّهِ, عَنْ البَزَنْطِيّ, عَنْ أبانِ بْنِ عُثْمانَ, عَنْ أبِي عَبْدِ اللهِ الصادِقِD قالَ: <كانَ إبْلِيسُ لَعَنَهُ اللهُ يَخْتَرِقُ السَماواتِ السَبْعَ، فَلَمّا وُلِدَ عيسىD حُجِبَ عَنْ ثَلاثِ سَماواتٍ... >.
(بحار الأنوار 15، 257، 9)
1_1_24_ عَلِيّ بْنُ إبْراهِيمَ, عَنْ أبِيهِ, عَنْ النَوْفِلِيّ, عَنْ السَكُونِيِّ, عَنْ أبِي عَبْدِ اللهِD: <أنَّ النَبِيَّ4 نَهَى عَنْ أرْبَعِ كُنىً: عَنْ أبِي عيسى، وَعَنْ أبِي الحَكَمِ وَعَنْ أبِي مالِكٍ وَعَنْ أبِي القاسِمِ إذا كانَ الاِسْمُ مُحَمَّداً>.
(بحار الأنوار، 16، 401)
1_1_25_ النَبِيُّ4: أنّه قالَ: <وَكانَ بَيْنَ موسى وَبَيْنَ داوُدَ خَمْسُمِائة سَنَةٍٍ, وَبَيْنَ داوُدَ وَعِيسَى الفُ سَنَةً وَمِائة سَنَةٍٍ>.
(بحار الأنوار، 13، 363، 1)
1_1_26_ عِدَّةٌ مِنْ أصْحابِنا، عَنْ أحْمَدَ بْنِ مُحَمَّدِ بْنِ خالِدٍ، عَنْ الحَسَنِ ابْنِ مَحْبُوبٍ، عَنْ أبِي حَمْزَةَ ثابِتِ بْنِ دِينارٍ الثُّمالِيِّ وأبِي مَنْصُورٍ، عَنْ أبِي الربِيعِ، قالَ فی حَدِيثٍ: <...فَقالَ نافِعٌ: ... يا مُحَمَّدُ بْنُ عَليٍّ، إنِّي قَراْتُ التَوْراةَ والإنجيلَ والزَّبُورَ والفُرْقانَ، وَقَدْ عَرَفْتُ حَلالَها وَحَرامَها، وَقَدْ جِئْتُ أسألُكَ عَنْ مَسائِلَ لا يُجِيبُ فِيها إلاّ نَبِيٌّ أوْ وَصِيُ نَبِيٍّ أو ابنُ
Then Abê Jafar raised his head and said, “Ask whatever is on your mind.” He said, “Inform me how many years were between Jesus and Muåammad?” He said, “Should I inform you according to what I say, or according to what you say?” He said, “Inform me of both.” He said, “According to what I say, there were five hundred years, but according to what you say, there were six hundred....”
(Kàfí, 8, 120, 93)
1.1.27. It is reported that Abê Abd Allahu said, “Between Jesus and Muåammad there were five hundred years, of which two hundred fifty were without any prophet or any manifest teacher (àlim îàhir).” [The narrator said,] I said, “What were they?” He said, “They clung to the religion of Jesusu.” I said, “What were they?” He said, “Believers.” Then he said, “The earth is never without a teacher (àlim) in it.”
(Biåàr, 23, 33, 54)
1.1.28. Yaqêb ibn Shuayb said “I said to Abê-Abd-Allahu, What do you say about a group whose leader has died?” He said to me, “Do not you read the Book of Allah (Quràn) (Why should not a company from every party of them go forth that they may acquire understanding in religion, and that they may warn their people when they return unto them so that they may be cautious?)” (9:122) I said “May I be your sacrifice! Then what should those who are waiting do until the scholars come back?” He said to me, “Did you not know that there were two hundred fifty years beetween Muåammad and Jesus (may Allah bless both of them)? During this time som groups died bleaving the religion of Jesus expecting the religion of Muåammad, and Allah gave them their wages twice.”
(Biåàr, 27, 298, 10)
1.1.29. It is reported that Abê al-Åasan al-Rièàu said: “…And all of the eleven Imams after the prophet were killed, some by the sword, the Commander of the Faithful and Åusayn, peace be with
نَبِيٍّ، قالَ: فَرَفَعَ أبُو جَعْفَرٍD راْسَهُ، فَقالَ: <سَلْ عَمّا بَدا لَكَ> فَقالَ: أخْبِرْنِي كَمْ بَيْنَ عيسى وَبَيْنَ مُحَمَّدٍ4 مِنْ سَنَةٍ؟ قالَ: <أُخْبِرُكَ بِقَوْلِي أوْ بِقَوْلِكَ؟> قالَ: أخْبِرْنِي بالقَوْلَيْنِ جَمِيعاً قالَ: <أمّا في قَوْلِي فَخَمْسُمِائة سَنَةٍ، وأمّا في قَوْلِكَ فَسِتُّمِائة سَنَةٍ...>.
(الكافي، 8، 120، 93)
1_1_27_ مُحَمَّد العَطّارُ, عَنْ ابن يَزِيْدٍ, عَنْ ابن أبِي عُمَيْرٍ, عَنْ سَعْدِ بْنِ أبِي خَلَفٍ, عَنْ يَعْقُوب بْنِ شُعَيْب, عَنْ أبِي عَبْدِ اللهِD قالَ: <كانَ بَيْنَ عيسى وَبَيْنَ مُحَمَّدٍ4 خَمْسُمِائة عامٍ، مِنْها مِئَتانِ وَخَمْسُونَ عاماً لَيْسَ فِيها نَبِيٌ وَلا عالِمٌ ظاهِرٌ> قُلْتُ: فَما كانُوا؟ قالَ: <كانُوا مُسْتَمْسِكِينَ بِدِينِ عيسىD> قُلْتُ: فَما كانُوا؟ قالَ: <مُؤْمِنِينَ> ثُمَّ قالَD: <وَلا تَكُونُ الأرضُ إلاّ وَفِيها عالِمٌ>
(بحار الأنوار، 23، 33، 54)
1_1_28_ يَعْقُوبُ بْنُ شُعَيْبَ, عَنْ أبِي عَبْدِ اللهِD، قالَ: قُلْتُ لَهُ: ما تَقُولُ في قَوْمٍ هَلَكَ إمامُهُمْ كَيْفَ يَصْنَعُونَ؟ قالَ: فَقالَ لِي: <أما تَقْرَأُ كِتابَ اللهِ: ]فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ[ إلى قَوْلِهِ: ]يَحْذَرُونَ[؟> قُلْتُ: جُعِلْتُ فِداكَ، فَما حالُ المُنْتَظِرِينَ حَتَّى يَرْجِعَ المُتَفَقِّهُونَ؟ قالَ: فَقالَ لِي: <يَرْحَمُكَ اللهُ، أما عَلِمْتَ أنَّهُ كانَ بَيْنَ مُحَمَّدٍ وَعِيسَى صَلَّى اللهُ عَلَيْهِما خَمْسُونَ وَمِئَتا سَنَةٍ, فَماتَ قَوْمٌ عَلَى دِينِ عيسى؛ انْتِظاراً لِدِينِ مُحَمَّدٍ، فأتاهُمُ اللهُ أجْرَهُمْ مَرَّتَيْنِ؟>.
(بحار الأنوار، 27، 298، 10)
1_1_29_ أبُوالحَسَنِ الرضاD: أنّه قالَ فِی حَدِيثٍ: <...وَجَمِيعُ الأئمَّةِ الأحَدَ عَشَرَ بَعَدَ النَبِيِّ4 قُتِلُوا، مِنْهُمْ بِالسَيْفِ وَهُوَ أمِيرُ المُؤْمِنِينَ بَعَدَ النَبِيِّ4
them, and the rest by poison. The tyrants of their times killed every one of them, and indeed this was done to them, truly, not like anything the extremists (ghulàh) or the delegators (mufawièah), may Allah curse them. They say, They (the Imams) were not really killed, and it was only a likeness of their affair that appeared to them. So, they lied, may the wrath of Allah be upon them. Indeed, the affair of none of the prophets of Allah and His authorities, peace be with them, appeared doubtful to the people, except the affair of Jesus the son of Maryu alone, for he was raised from the earth alive and his soul was taken between heaven and earth, then he was raised to heaven and his soul was returned to him, and that is what the saying of Allah, the Mighty and Magnificent, is about: {When Allah said: “O Jesus! I will take you to Me, and I will raise you to Me} (3:55).
And Allah, the Mighty and Magnificent, said, narrating the speech of Jesus on the Resurrection Day, {And I was a witness over them, so long as I was among them, but when You took me to Yourself, You were Yourself the watcher over them. You Yourself are witness over everything.} (5:117)…
And since it is permitted that all of the prophets and His messengers and authorities after Adamu were born of fathers and mothers, but among them Jesus was born without any father, it will be permitted that his affair appeared doubtful to the people, but not the affairs of the other prophets and authorities, peace be with them. Likewise, it was permitted for him to be born without a father, but not the others. Allah, the mighty and magnificent, only wanted to make his affair as a sign and mark for it to be known by this that He has power over all things.”
(Biåàr, 25, 117)
والحُسَيْنُD, والباقُونَ قُتِلُوا بِالسَمِّ، قَتَلَ كُلَّ واحِدٍ مِنْهُمُ طاغُوتُ زَمانِهِ، وَجَرَى ذَلِكَ عَلَيْهِمْ عَلَى الحَقِيقَةِ والصحَّةِ, لا كَما تَقُولُهُ الغُلاةُ والمُفَوِّضَةُ لَعَنَهُمُ اللهُ, فإنَّهُمْ يَقُولُونَ: إنَّهُمْD لَمْ يُقْتَلُوا عَلَى الحَقِيقَةِ، وإنَّهُ شُبِّهَ لِلنّاسِ أمْرُهُمْ، وَكَذِبُوا، عَلَيْهِمْ غَضَبُ اللهِ, فإنَّهُ ما شُبِّهَ أمْرُ أحَدٍ مِنَ أنْبِياءِ اللهِ وَحُجَجِهِ عَلَيْهِمُ السَلامُ لِلنّاسِ إلاّ أمْرُ عيسَى بنِ مَريَمَD وَحْدَهُ، لأنَّهُ رُفِعَ مِنَ الأرضِ حَيّاً, وَقُبِضَ رُوحُهُ بَيْنَ السَماءِ والأرضِ, ثُمَّ رُفِعَ إلى السَماءِ وَرُدَّ عَلَيْهِ رُوحُهُ، وَذَلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ: ]ِإْذ قالَ اللهُ يا عيسى إنِّي مُتَوَفِّيْكَ وَرافِعُكَ إلَيّ[.
وَقالَ اللهُ عَزَّ وَجَلَّ حِكايَةً لِقَوْلِ عيسَى يَوْمَ القِيامَةِ: ]وَكُنْتُ عَلَيْهِمْ شَهِيداً مادُمتُ فِيهِمْ فَلَمّا تَوَفَّيْتَنِي كُنْتَ أنتَ الرقِيبَ عَلَيْهِمْ وأنْتَ عَلَى كُلِّ شَيءٍ شَهِيدٍ[.
وَيَقُولُ المُتَجاوِزُونَ لِلْحَدِّ في أمْرِ الأئمَّةِ': إنَّهُ إنْ جازَ أنْ يُشَبَّهَ أمْرُ عيسى لِلنّاسِ فَلِمَ لا يَجُوزُ أنْ يُشَبَّهَ أمْرُهُمْ أيْضاً؟ والَّذِي يَجِبُ أنْ يُقالَ لَهُمْ: إنَّ عيسى D هُوَ مُوْلُودٌ مِنْ غَيْرِ أبٍ، فَلِمَ لا يَجُوزُ أنْ يَكُونُوا مَوْلُودِينَ مِنْ غَيْرِ آباءٍ؟ فإنَّهُمْ لا يَجْسُرُونَ عَلَى إظْهارِ مَذْهَبِهِمْ، لَعَنَهُمُ اللهُ في ذَلِكَ، وَمَتَى جازَ أنْ يَكُونَ جَمِيعُ أنْبِياءِ اللهِِ وَرُسُلِهِ وَحُجَجِهِ بَعْدَ آدَمَD مَوْلُودِينَ مِنَ الآباءِ والاُمَّهاتِ, وَكانَ عيسى مِنْ بَيْنِهِمْ مَوْلُوداً مِنْ غَيْرِ أبٍ, جازَ أنْ يُشَبَّهَ لِلنّاسِ أمْرُهُ دُونَ أمْرِ غَيْرِهِ مِنَ الأنبِياءِ والحُجَجِ', كَما جازَ أنْ يُولَدَ مِنْ غَيْرِ أبٍ دُونَهُمْ، وإنَّما أرادَ اللهُ عَزَّ وَجَلَّ أنْ يَجْعَلَ أمْرَهُD آيَةً وَعَلامَةً، لِيُعْلَمَ بِذَلِكَ أنَّهُ عَلَى كُلِّ شَيءٍ قَدِيرٌ>.
(بحار الأنوار، 25، 117)
1.1.30. It is narrated that Yàsir al-Khàdim said: “I heard [Imam] Rièàu say, The most terrifying events for creatures are three: the day one is born and comes out of his mothers belly and sees the world, the day he dies and sees the afterlife and its people, and the day he is raised and sees laws he did not see in this world, and Allah made John secure in these three events and protected him from fear, and He said, (Peace be with him the day he was born and the day he dies and the day he is raised to life) (19:15).
And Jesus the son of Mary made himself secure in these three events, and he said, (Peace be with me the day I was born and the day I die and the day I am raised to life) (19:33).”
(Biåàr, 14, 246, 26)
1.2. His Childhood
1.2.1. It is reported that Abê Jafar [Imam Baqiru] said: “When Jesus the son of Mary was born, when he was one day old he was like a two month old boy. When he was seven months old, his mother took his hand and brought him to a school and sat him before a teacher. The teacher said to him, “Say: In the Name of Allah, the Merciful, the Compassionate.” Jesus said, “In the Name of Allah, the Merciful, the Compassionate.” The teacher said to him, “Say abjad.” Jesus raised his head and said, “Do you know what is abjad?” The teacher raised the lash to hit him. Jesus said, “O my teacher! Do not hit me if you know it, and if not, ask me so that I may explain it.” He said, “Explain it to me.” Jesus said, “As for the alif, it is a blessing (àlà) of Allah, and the bà is the bliss (bahjah)
1_1_30_ ابنُ الوَلِيدِ, عَنْ سَعْدٍ, عَنْ أحْمَدَ بْنِ حَمْزَةَ الأشعَرِي, عَنْ ياسِر الخادِم قالَ: سَمِعْتُ الرضاD يَقُولُ: <إنَّ أوْحَشَ ما يَكُونُ هَذا الخَلْقُ في ثَلاثَةِ مَواطِنَ: يَوْمَ يَلِدُ فَيَخْرُجُ مِنْ بَطْنِ أُمِّهِ فَيَرَى الدنْيا, وَيَوْمَ يَمُوتُ فَيُعايِنُ الآخِرَةَ وأهْلَها, وَيَوْمَ يُبْعَثُ فَيَرَى أحْكاماً لَمْ يَرَها في دارِ الدنْيا. وَقَدْ سَلَّمَ اللهُ عَلَى يَحْيَىD في هَذِهِ الثَّلاثَةِ المَواطِنَ وآمَنَ رَوْعَتَهُ، فَقالَ: ]وَسَلامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيّاً[ وَقَدْ سَلَّمَ عيسَى بنُ مَريَمَ عَلَى نَفْسِهِ في هَذِهِ الثَّلاثَةِ المَواطِنِ، فَقالَ: ]والسَلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أمُوتُ وَيَوْمَ أُبْعَثُ حَيّاً[>.
(بحار الأنوار، 14، 246، 26)
1_2_ طفولته
1_2_1_ الطالِقانِيُّ, عَنْ أحْمَدَ الهَمْدانِيِ, عَنْ جَعْفَرِ بْنِ عَبْدِ اللهِ بْنِ جَعْفَرٍ العَلَوِيِّ, عَنْ كَثِيرِ بْنِ عَيّاشِ القَطّانِ, عَنْ أبِي الجارُود, عَنْ أبِي جَعْفَرٍD قالَ: <لَمّا وُلِدَ عيسَى بنُ مَريَمَD كانَ ابن يَوْمٍ كأنَّهُ ابن شَهْرَيْنِ، فَلَمّا كانَ ابن سَبْعَةِ أشْهُرٍ أخَذَتْ والِدَتُهُ بِيَدِهِ وَجاءَتْ بِهِ إلى الكُتّابِ وأقْعَدَتْهُ بَيْنَ يَدَيِ المُؤَدِّبْ، فَقالَ لَهُ المُؤَدِّبُ: قلْ: بِسْمِ اللهِ الرحْمَنِ الرحِيمِ، فَقالَ عيسىD: بِسْمِ اللهِ الرحْمَنِ الرحِيمِ, فَقال لَهُ المُؤَدِّبُ: قلْ: أبْجَدْ، فَرَفَعَ عيسى راْسَهُ فَقالَ: وَهَلْ تَدْرِي ما أبْجَدْ؟ فَعَلاهُ بِالدرَّةِ لِيَضْرِبَهُ، فَقالَ: يا مُؤَدِّبُ، لا تَضْرِبْنِي إنْ كُنْتَ تَدْرِي، وإلاّ فاسْألْنِي حَتَّى أُفَسِّرَ لَكَ, فَقالَ: فَسِّرْ لِي, فَقالَ عيسى: أمّا الألِفُ آلاءُ اللهِ, والباءُ بَهْجَةُ اللهِ, والجِيمُ جَمالُ اللهُ, والدالُ دِينُ اللهِ. هَوَّزْ: الهاءُ هَوْلُ
of Allah, and the jím is the beauty (jamàl) of Allah, and the dal is the religion (dín) of Allah. Hawwaz: the hà is the terror (hawl) of hell, and the wàw is Woe (wayl) to the people of the fire, and the zà is the moaning (zafír) of hell. Åuììí: The sins are forgiven (åuììat) of those who ask the forgiveness of Allah. Kaliman: The speech (kalàm) of Allah, there is no one who can change His words. Saafiæ: Measure for measure (æà) and wages for wages. Qarashat: He will gather them (qarashahum) and resurrect them.” Then the teacher said, “O woman! Take your sons hand, indeed he already knows, and he has no need of a teacher.”
(Biåàr, 14, 286, 8)
1.2.2. Abê Abd Allahu said, “Verily, Jesus the son of Mary, used to cry intensely, so that Mary was at wits end regarding his profuse crying. He said to her, Get some of the bark of that tree, make a tonic from it and feed me with it. When he drank it, he cried intensely. Mary said, What sort of prescription did you give me? He said, O my mother! Knowledge of prophethood and weakness of childhood.”
(Biåàr 14, 254, 47)
جَهَنَّمَ, والواوُ وَيْلٌ لأهْلِ النارِ, والزّاءُ زَفِيرُ جَهَنَّمَ. حُطِّي: حُطَّتِ الخَطايا عَنِ المُسْتَغْفِرِينَ. كَلِمَنْ: كَلامُ اللهِ لا مُبَدِّلَ لِكَلِماتِهِ. سَعَفَصْ: صاعٌ بِصاعٍ، والجَزاءُ بِالجَزاءِ. قَرَشَتْ: قَرَشَهُمْ فَحَشَرَهُمْ. فَقالَ المُؤَدِّبُ: أيَّتُها المَرْأةُ، خُذِي بِيَدِ ابنكِ, فَقَدْ عَلِمَ وَلا حاجَةَ لَهُ في المُؤَدِّبِ>.
(بحار الأنوار، 14، 286، 8)
1_2_2_ إسْماعِيلُ بْنُ جابِرٍ, قالَ أبُو عَبْدِ اللهِ: <إنَّ عيسَى بنَ مَريَمَD كانَ يَبْكِي بُكاءً شَدِيداً، فَلَمّا أعْيَتْ مَرْيَمَ كَثْرَةُ بُكائِهِ قالَ لَها: خُذِي مِنْ لِحا هَذِهِ الشجَرَةِ, فاجْعَلِي وُجُوراً, ثُمَّ اسْقِينِيهِ. فإذا سُقِيَ بَكَى بُكاءً شَدِيداً، فَتَقُولُ مَرْيَمُ: ما ذا أمَرْتَنِي؟ فَيَقُولُ: يا اُمّاه، عِلْمَ النبُوَةِ وَضَعْفَ الصَبا>.
(بحار الأنوار، 14، 254، 47)
1,3. His Ascension
1,3,1. Jàbir al-Anæàri reported that the Prophet1 taught Alí and Fàìimah this prayer, and said to them, “When a misfortune descends upon you or you are afraid of a kings injustice or something is lost, you should perform a good ablution, say a prayer with two rakat, raise your hands to heaven and say,
1_3_ رفعه إلی السماء
1_3_1_ جابِرُ الأنْصارِيُّ: أنَّ النَبِيَّ4 عَلَّمَ عَليّاً وَفاطِمَةَD هَذا الدعاءَ، وَقالَ لَهما: <إنْ نَزَلَتْ بِكُما مُصِيبَةٌ، أوْ خِفْتُما جَوْرَ السُّلْطانِ، أوْ ضَلَّتْ لَكُما ضالَّةٌ، فأحْسِنا الوُضُوءَ وَصَلِّيا رَكْعَتَيْنِ، وارْفَعا أيْدِيَكُما إلى السَماءِ وَقُولا:
O Knower of the hidden and the secrets! O Obeyed One! O Most Knowing! O Allah! O Allah! O Allah! O Vanquisher of the parties against Muåammad1 ! O Outwitter of Pharaoh for Moses! O Savior of Jesus from the hands of the unjust! O, Deliverer of the people of Noah from drowning! O, Compassionate for the tears of Yaqêb! O Remover of the Difficulties of Job! O Savior of Jonah from the darkness! O Doer of every good! O Guider to every good! O Shower of every good! O Commander to every good! O Creator of the good! O Good-doer! You are Allah. I want from You what you know I want, and You are Omniscient of all that is hidden. I ask you to bless Muåammad and his descendants. Then ask your need, both of you. It will be answered, God willing.”
(Mustadrak al-Wasàil, 8, 214, 9286)
1,3,2. (A part of the psalm “Mashlêl” narrated from al-Åusaynu from his father ‘Alíu, is:) “O He who returned Joseph to Yaqêb! O He who removed the harm from Job! O He who forgave the sin of David! O He who raised Jesus the son of Mary and saved him from the hands of the Jews! O He who answered the calling of Yênus in the darkness! O He who chose Moses by the Words! …”
(Al-Miæbàå, 262)
1,3,3. It is reported that Abê Abd Allahu said, “… as for the occultation of Jesus, the Jews and the Christians are agreed that he was killed, so Allah, the Mighty and Magnificent, belied them by His saying, {They did not kill nor crucify him, but it appeared to them so} (4:157). Likewise, the occultation of al-Qàimu, then the community will deny it.”(Biåàr, 51, 220, 9)
1,3,4. I asked him [Imam] about the nights of the month of Ramaèàn in which ghusl [major ritual ablution] is recommended. Then he said, “The nineteenth, the twenty-first and the twenty-third.” And he continued, “On the night of the nineteenth, it is written who
يا عالِمَ الغَيْبِ والسَرائِرِ، يا مُطاعُ، يا عَليمُ، يا اللهُ يا اللهُ يا اللهُ، يا هازِمَ الأحْزابِ لِمُحَمَّدٍ4، يا كائِدَ فِرْعَوْنَ لِمُوسَى، يا مُنَجِّيَ عيسَى مِنْ أيْدِي الظَّلَمَةِ، يا مُخَلِّصَ قَوْمِ نُوحٍ مِنَ الغَرَقِ، يا راحِمَ عَبْدِهِ يَعْقُوبَ، يا كاشِفَ ضُرِّ أيُّوبَ، يا مُنَجِّيَ ذِي النونِ مِنَ الظُّلُماتِ، يا فاعِلَ كُلِّ خَيْرٍ، يا هادِياً إلى كُلِّ خَيْرٍ، يا دالاً عَلَى كُلِّ خَيْرٍ، يا آمِراً بِكُلِّ خَيْرٍ، يا خالِقَ الخَيْرِ، وَيا أهْلَ الخَيْرِ، أنتَ اللهُ، رَغِبْتُ إلَيكَ في ما قَدْ عَلِمْتَ وأنْتَ عَلاَّمُ الغُيُوبِ، أسألُكَ أنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وآلِ مُحَمَّدٍ. ثُمَّ اسْألا الحاجَةَ، تُجابا إنْ شاءَ اللهُ>.
(مستدرك الوسائل، 8، 214، 9286)
1_3_2_ الحُسَين بنُ عَلِیٍّD عَن أبِيهِ: مِن أدعِيَتِهِ <...يا رادَّ يُوسُفَ عَلَى يَعْقُوبَ، يا كاشِفَ ضُرِّ أيُّوبَ، يا غافِرَ ذَنْبِ داوُدَ، يا رافِعَ عيسَى بْنِ مَرْيَمَ وَمُنَجِّيهِ مِنْ أيْدِي اليَهُودِ، يا مُجِيبَ نِداءِ يُونُسَ في الظُّلُماتِ، يا مُصْطَفِي موسى بِالكَلِماتِ...>.
(المصباح، 262)
1_3_3_ أبُو عَبْدِ اللهِD قالَ في حَدِيثٍ: <...وأمّا غَيْبَةُ عيسَىD، فإنَّ اليَهُودَ والنَصارَى اتَّفَقَتْ عَلَى أنَّهُ قُتِلَ، وَكَذَّبَهُمُ اللهُ عَزَّ وَجَلَّ بِقَوْلِهِ: ]وَما قَتَلُوهُ وَما صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ[ كَذَلِكَ غَيْبَةُ القائِمِD، فإنَّ الاُمَّةَ تُنْكِرُها لِطُولِها>.
(بحار الأنوار، 51، 220، 9)
1_3_4_ الحُسَيْنُ بْنُ سَعِيدٍ, عَنِ القاسِمِ بْنِ عُرْوَةٍ, عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ, عَنْ زُرارَةٍ, عَنْ أحَدِهِماD، قالَ: سألْتُهُ عَنِ الليالِيَ التي يُسْتَحَبُّ فِيها الغُسْلُ في شَهْرِ رَمْضانَ، فَقالَ: <لَيْلَةُ تِسْعَ عَشْرَةَ وَلَيْلَةُ إحْدَى وَعِشْرِينَ وَلَيْلَةُ ثَلاثٍ وَعِشْرِينَ> وَقالَ: <في لَيْلَةِ تِسْعَ عَشْرَةَ يُكْتَبُ فِيها وَفْدُ الحاجِّ، وَفِيها يُفْرَقُ كُلُّ أمْرٍ حَكِيمٍ.
will go on the åajj, and every wise affair will be distributed in it. On the night of the twenty-first, Jesusu was raised and the executor of Moses was taken in it, and the Commander of the Faithful was taken in it….”
(Tahdhíb al-Aåkàm, 4, 196)
1,3,5. It is reported that Åabíb ibn Amr said, “When the Commander of the Faithfulu passed away, Åasanu stood and spoke. He said, O you people! On this night Jesus the son of Mary was raised.”
(Biåàr, 14, 335, 1)
1,3,6. It is reported that Abê Jafaru said, “On the night when Alíu was murdered no stone was lifted from the face of the earth unless beneath it was found pure fresh blood, until the first break of dawn. It was the same on the night Yêsha ibn Nênu, and it was the same on the night when Jesus the son of Maryu was raised, and it was the same on the night when Åusaynu was murdered.”
(Biåàr, 14, 336, 4)
1,3,7. Amr ibn Saíd said, “A man who was from al-Madínah came on the night of al-Furqàn, [the night in which right and wrong were distinguished] when Muslims and polytheists were ready to fight each [at Badr] and said, This night is the night of the seventeenth of Ramaèàn. Then I came to Abê Abd Allahu and said to him what he had said. He said, He who was from al-Madínah denied it. You want the night that the Commander of the Faithful received a blow. He received a blow on the night of the nineteenth of Ramaèàn nineteen, and it is the night in which Jesus the son of Maryu was raised.”
(Tafsír al-Ayyàshí, 2, 64, 68)
1,3,8. It is reported that in response to questions put to him by his son, Zayd, Imam Æajjàdu said, “O my boy! Certainly the Kaabah is the house of Allah, and whoever makes the pilgrimage to the house of Allah, intends to come before Allah, and the mosques are the houses of Allah, and whoever tries to get to them, tries to get to and
وَلَيْلَةُ إحْدَى وَعِشْرِينَ رُفِعَ فِيها عيسَى، وَفِيها قُبِضَ وَصِيُّ موسىD، وَفِيها قُبِضَ أمِيرُ المُؤْمِنِينَ...>.
(تهذيب الاَحكام، 4، 196)
1_3_5_ حَبِيبُ بْنُ عَمْرٍو قالَ: لَمّا تُوُفِّيَ أمِيرُ المُؤْمِنِينَD قام الحَسَنُD خَطِيباً، فَقالَ: <أيُّها الناسُ، في هِذِهِ الليْلَةِ رُفِعَ عيسَى بْنُ مَرْيَمَ...>.
(بحار الأنوار، 14، 335، 1)
1_3_6_ أبِو بَصِيرٍ, عَنْ أبِي عَبْدِ اللهِD، قالَ: قالَ أبُو جَعْفَرٍD: <لَمّا كانَتْ الليْلَةُ التي قُتِلَ فِيها عَلِيٌّD، لَمْ يُرْفَعْ عَنْ وَجْهِ الأرضِ حَجَرٌ إلاّ وُجِدَ تَحْتَهُ دَمٌ عَبِيطٌ حَتَّى طَلَعَ الفَجْرُ؛ وَكَذَلِكَ كانَتْ الليْلَةُ التي قُتِلَ فِيها يُوشَعُ بْنُ نُونٍD؛ وَكَذَلِكَ كانَتْ الليْلَةُ التي رُفِعَ فِيها عيسَى بْنُ مَرْيَمَD؛ وَكَذَلِكَ الليْلَةُ التي قُتِلَ فِيها الحُسَيْنُ>.
(بحار الأنوار، 14، 336, 4)
1_3_7_ عَمْرُو بْنُ سَعِيدٍ قالَ: جاءَ رَجُلٌ مِنْ أهْلِ المَدِينَةِ في لَيْلَةِ الفُرْقانِ، حِينَ التَقَى الجَمْعانِ، فَقالَ المَدَنِيُّ: هِيَ لَيْلَةُ سَبْعَ عَشَرَةَ مِنْ رَمْضانَ، قالَ: فَدَخَلْتُ عَلَى أبِي عَبْدِ اللهِ، فقُلْتُ لَهُ وأخْبَرْتُهُ، فَقالَ لِي: <جَحَدَ المَدَنِيُّ، أنتَ تُرِيدُ مُصابَ أمِير المُؤْمِنِينَ. إنَّهُ أُصِيبَ لَيْلَةُ تِسْعَةَ عَشَرَ مِنْ رَمْضانَ، وَهِيَ الليْلَةُ التي رُفِعَ فِيها عيسَى بْنُ مَرْيَمَ>.
(تفسير العيّاشيّ، 2، 64، 68)
1_3_8_ زَيْدُ بْنُ عليِّ بْنِ الحُسَيْنD: أنّه قالَ: سألْتُ أبِي سَيِّدَ العابِدِينَD... فَقالَ: <...يا بُنَيَّ، إنَّ الكَعْبَةَ بَيْتُ اللهِ، فَمَنْ حَجَّ بَيْتَ اللهِ
intends to come before Allah, and one who prays, as long as he is praying, stands before Allah, the mighty and magnificent. Verily, Allah, the blessed and exalted, has spots in the heavens, so whoever is elevated to one of these spots is elevated to Him. Have you not heard that Allah, the mighty and magnificent, says that the angels and the spirit are elevated to Him. And Allah, the mighty and magnificent, says, in the story of Jesus the son of Maryu, [Nay, Allah took him up to Himself.] (4:158), and Allah, the mighty and magnificent, says, [To Him the good words ascend, and He elevates the good deeds to Himself.] (35:10).
(Faqíh, 1, 198, 603)
1,3,9. Abê Baæír said, “I heard from Abê Jafar al-Bàqiru, The Sàåib hadha al-amr [the twelfth Imam] is similar to four prophets. He is similar to Moses, Jesus, Joseph and Muåammad1. I said, What is his similarity to Moses? He said, Fearing and waiting. I said, What is his similarity to Jesus? He said, It was said of him what was said of Jesus. I said, What is his similarity to Joseph? He said, Prison and absence. I said, What is his similarity to Muåammad? He said, When he takes his stand, he will follow the way of the Apostle of Allah, except that he will explain the legacy of Muåammad, and for eight months his sword will flash while there is disorder until he satisfies Allah. I said, How will he know when Allah is satisfied? He said, Allah will cast mercy into his heart.”
(Biåàr, 52, 347, 97)
1,3,10. It is reported that Abê Abdullahu said, “Nine thousand three hundred thirteen angels will descend to the Qàim, and they are the ones who were with Jesus when Allah raised him to Himself.”
(Biåàr, 14, 339, 15)
فَقَدْ قَصَدَ إلى اللهِ؛ والمَساجِدُ بُيُوتُ اللهِ، فَمَنْ سَعَى إلَيها فَقَدْ سَعَى إلى اللهِ وَقَصَدَ إلَيهِ، والمُصَلِّي مادامَ في صَلاتِهِ فَهُوَ واقِفٌ بَيْنَ يَدَيِ اللهِ عَزَّ وَجَلَّ، فإنَّ لِلَّهِ تَبارَكَ وَتَعالَى بُقاعاً في سَماواتِهِ، فَمَنْ عُرِجَ بِهِ إلى بُقْعَةٍ مِنْها فَقَدْ عُرِجَ بِهِ إلَيهِ إلاّ تَسْمَعُ اللهَ عَزَّ وَجَلَّ يَقُولُ: ]تَعْرُجُ المَلائِكَةُ والروحُ إلَيهِ[ وَيَقُولُ اللهُ عَزَّ وَجَلَّ، في قِصَّةِ عيسَى بنِ مَريَمَD: ]بَلْ رَفَعَهُ اللهُ إلَيهِ[ وَيَقُولُ اللهُ عَزَّ وَجَلَّ: ]إلَيهِ يَصْعَدُ الكَلِمُ الطيِّبُ والعَمَلُ الصالِحُ يَرْفَعُهُ[>.
(كتاب من لايحضره الفقيه، 1، 198، 603)
1_3_9_ عَلِيُّ بْنُ أحْمَدَ, عَنْ عُبَيْدِ اللهِ بْنِ موسى, عَنْ عَبْدِ اللهِ بْنِ جَبَلَةٍ, عَنْ ابن البَطائِنِيّ, عَنْ أبِيهِ, عَنْ أبِي بَصِيرٍ قالَ: سَمِعْتُ أبا جَعْفَرٍ الباقِرَD يَقُولُ: <في صاحِبِ هَذا الأمْرِ شَبَهٌ مِنْ أرْبَعَةِ أنْبِياءٍ: شَبَهٌ مِنْ موسى، وَشَبَهٌ مِنْ عيسَى، وَشَبَهٌ مَنْ يُوسُفَ، وَشَبَهٌ مِنْ مُحَمَّدٍ4> فقُلْتُ: وَما شَبَهُ موسى؟ قالَ: <خائِفٌ يَتَرَقَّبُ> قُلْتُ: وَما شَبَهُ عيسَى؟ فَقالَ: <قِيلَ فِيهِ ما قِيلَ في عيسَى> قُلْتُ: فما شَبَهُ يُوسُفَ؟ قالَ: <السِّجْنُ والغِيبَةُ> قُلْتُ: وَما شَبَهُ مُحَمَّدٍ4؟ قالَ: <إذا قامَ سارَ بِسِيرَةِ رَسُولِ اللهِ4، إلاّ أنَّهُ يُبَيِّنُ آثارَ مُحَمَّدٍ، وَيَضَعُ السَيْفَ ثَمانِيَةَ أشْهُرٍ هَرْجاً هَرْجاً، حَتَّى يُرْضِي اللهَ> قُلْتُ: فَكَيْفَ يَعْلَمُ رَضا اللهِ؟ قالَ: <يُلْقِي اللهُ في قَلْبِهِ الرحْمَةَ>.
(بحار الأنوار، 52، 347، 97)
1_3_10_ أبو عَبْدِ اللهِ: أنّه قالَ: <يَنْزِلُ عَلَى القائِمِ تِسْعَةُ آلافِ مَلَكٍ، وَثَلاثُمِائة وَثَلاثَ عَشَرَ مَلَكاً، وَهُمُ الذينَ كانُوا مَعَ عيسَى لَمّا رَفَعَهُ اللهُ إلَيْهِ>.
(بحار الأنوار، 14، 339، 15)
1,3,11. It is reported that al-Rièàu said, “When the Jews wanted to kill Jesus, he called upon Allah by our truth, then He saved him from being murdered and raised him.”
(Biåàr, 14, 339, 14)
1,3,12. It is related in the tafsír attributed to Imam Åasan Askarí that regarding the verse, (and We strengthened him with the holy spirit) (2:87) heu said, “He is Gabriel, and this was when Allah raised him through a hole in his house to heaven, and He cast his likeness on the one who had desired to kill him, so he was killed instead of him.”
(Biåàr, 14, 338, 10)
1,3,13. It is reported that Abê Abdullahu said, “It is as though I were looking at the Qàim outside Najaf. He is mounted on a black and white horse with a white forehead. Then he hastens his horse, so there will be no one in any city who will not think that he is with them in their city. When he unfurls the standard of the Apostle of Allah1 thirteen thousand thirteen angels will descend, all waiting for the Qàimu, and they are the angels who were with Noahu in the ark, and they were with Abrahamu, the friend of God, when he was cast into the fire, and they were with Jesusu when he was raised, and four thousand three hundred thirteen distinguished of these angels in ranks were present on the day of the battle of Badr, and four thousand came down wanting to fight with Åusayn ibn
1_3_11_ أبُو الحَسَنِ الرضاD قالَ: <إنَّ عيسَى لَمّا أرادَ اليَهُودُ قَتْلَهُ، دَعا اللهَ بِحَقِّنا، فَنَجّاهُ مِنَ القَتْلِ وَرَفَعَهُ إلَيْهِ>.
(بحار الأنوار، 14، 339، 14)
1_3_12_ قالَ الإمامُ العَسکَريّ D: قَوْلُهُ عَزَّ وَجَلَّ: ]وأيَّّدْناهُ بِرُوحِ القُدُسِ،[ هُوَ جَبْرَئِيلُ، وَذَلِكَ حِينَ رَفَعَهُ مِنْ رَوْزَنَةِ بَيْتِهِ إلى السَماءِ، وألْقَى شَبَهَهُ عَلَى مَنْ رامَ قَتْلَهُ، فَقُتِلَ بَدَلاً مِنْهُ>.
(بحار الأنوار، 14، 338، 10)
1_3_13_ ابنُ تَغْلِبٍ قالَ: قالَ أبُو عَبْدِ اللهِD: <كأنِّي أنْظُرُ إلى القائِمِ عَلَى ظَهْرِ نَجَفٍ، فإذا اسْتَوَى عَلَى ظَهْرِ النَجَفِ، رَكِبَ فَرَساً أدْهَمَ، أبْلَقَ، بَيْنَ عَيْنَيْهِ شِمْراخٌ. ثُمَّ يَنْتَفِضُ بِهِ فَرَسُهُ، فَلا يَبْقَى أهْلُ بَلْدَةٍ إلاّ وَهُمْ يَظُنُّونَ أنَّهُ مَعَهُمْ في بِلادِهِمْ، فإذا نَشَرَ رايَةَ رَسُولِ اللهِ4، انْحَطَّ عَلَيْهِ ثَلاثَةُ عَشَرَ الفَ مَلَكٍ وَثَلاثَةُ عَشَرَ مَلَكاً، كُلُّهُمْ يَنْتَظِرُونَ القائِمَD، وَهُمُ الذينَ كانُوا مَعَ نُوحٍD في السَفِِينَةِ، والَّذِينَ كانُوا مَعَ إبْراهِيمَ الخَلِيلِD حَيْثُ اُلقِيَ في النارِ، وَكانُوا مَعَ عيسَىD حِينَ رُفِعَ؛ وأرْبَعَةُ آلافٍ مُسَوِّمِينَ وَمُرْدِفِينَ وَثَلاثُمِائة وَثَلاثَةُ عَشَرَ مَلَكاً يَوْمَ بَدْرٍ، وأرْبَعَةُ آلافِ مَلَكٍ الذينَ هَبَطُوا يُرِيدُونَ
Alíu, but he did not allow them, so they ascended to ask permission, after receiving which they came back down, but Åusayn had been killed. So they remain seperated, dust covered and weeping by the grave of Åusayn until the Ressurection Day. Between the grave of Åusayn and heaven is a passage of angels.”
(Biåàr, 52, 325, 40)
1,3,14. It is reported that Abê al-Åasan al-Rièàu said: “…And all of the [eleven] Imams after the prophet were killed, some by the sword, the Commander of the Faithful and Åusayn, peace be with them, and the rest by poison. The tyrants of their times killed every one of them, and indeed this was done to them, truly, not like anything the extremists (ghulàh) or the delegators (mufawièah), may Allah curse them. They say, They (the Imams) were not really killed, and it was only a likeness of their affair that appeared to them. So, they lied, may the wrath of Allah be upon them. Indeed, the affair of none of the prophets of Allah and His authorities, peace be with them, appeared doubtful to the people, except the affair of Jesus the son of Maryu alone, for he was raised from the earth alive and his soul was taken between heaven and earth, then he was raised to heaven and his soul was returned to him, and that is what the saying of Allah, the Mighty and Magnificent, is about: {When Allah said: “O Jesus! I will take you to Me, and I will raise you to Me} (3:55), and Allah, the Mighty and Magnificent, said, narrating the speech of Jesus on the Resurrection Day, {And I was a witness over them, so long as I was among them, but when You took me to Yourself, You were Yourself the watcher over them. You Yourself are witness over everything.} (5:117)… And since it is permitted that all of the prophets and His messengers and authorities after Adamu were born of fathers and mothers, but among them Jesus was born without any father, it will be permitted that his affair appeared doubtful to the people, but not the affairs of the other prophets and authorities, peace be with them. Likewise, it was permitted for him
القِتالَ مَعَ الحُسَيْنِ بْنِ عَلِيٍّ فَلَمْ يُؤْذَنْ لَهُمْ، فَصَعَدُوا في الاسْتِئذانِ وَهَبَطُوا وَقَدْ قُتِلَ الحُسَيْنُ، فَهُمْ شُعْثٌ، غُبْرٌ، يَبْكُونَ عِنْدَ قَبْرِ الحُسَيْنِ إلى يَوْمِ القِيامَةِ، وَما بَيْنَ قَبْرِ الحُسَيْنِ إلى السَماءِ مُخْتَلَفُ المَلائِكَةِ>.
(بحار الأنوار، 52، 325، 40)
1_3_14_ أبُوالحَسَنِ الرضا قالَ في حَدِيثٍ: <...وَجَمِيعُ الأئمَّةِ [الأحَدَ عَشَرَ] بَعْدَ النَبِيِّ4 قُتِلُوا، مِنْهُمْ بِالسَيْفِ وَهُوَ أمِيرُ المُؤْمِنِينَ بَعْدَ النَبِيِّ4 والحُسَيْنُ, والباقُونَ قُتِلُوا بِالسَمِّ، قَتَلَ كُلُّ واحِدٍ مِنْهُمْ طاغُوتَ زَمانِهِ وَجَرَى ذَلِكَ عَلَيْهِمْ عَلَى الحَقِيقَةِ والصحَّةِ, لا كَما تَقُولُهُ الغُلاةُ والمُفَوِّضَةُ لَعَنَهُمُ اللهُ، فإنَّهُمْ يَقُولُونَ: إنَّهُمْD لَمْ يُقْتَلُوا عَلَى الحَقِيقَةِ، وإنَّهُ شُبِّهَ لِلنّاسِ أمْرُهُمْ، وَكَذَبُوا عَلَيْهِمْ غَضَبُ اللهِ, فإنَّهُ ما شُبِّهَ أمْرُ أحَدٍ مِنْ أنْبِياءِ اللهِ وحُجَجِهِ ' لِلنّاسِ إلاّ أمْرُ عيسَى بْنِ مَرْيَمَ وَحْدَهُ، لأنَّهُ رُفِعَ مِنَ الأرضِ حَيّاً, وَقُبِضَ رُوحُهُ بَيْنَ السَماءِ والأرضِ, ثُمَّ رُفِعَ إلى السَماءِ وَرُدَّ عَلَيْهِ رُوحُهُ، وَذَلِكَ قُوْلُ اللهِ, عَزَّ وَجَلَّ: ]إذْ قالَ اللهُ يا عيسَى إنِّي مُتُوفِّيكَ وَرافِعُكَ إلَيَّ[ وَقال اللهُ عَزَّ وَجَلَّ حِكايَةً لِقَوْلِ عيسَى يَوْمَ القِيامَةِ: ]وَكُنْتُ عَلَيْهِم شَهِيداً مادُمتُ فِيهِمْ فَلَمّا تَوَفَّيْتَنِي كُنْتَ أنتَ الرقِيبَ عَلَيْهِمْ وأنْتَ عَلَى كُلِّ شَيْء شَهِيدٌ.
وَيَقُولُ المُتَجاوِزُونَ لِلْحَدِّ في أمْرِ الأئمَّةِ': إنَّهُ إنْ جازَ أنْ يُشَبَّهَ أمْرُ عيسَى لِلنّاسِ، فَلِمَ لا يَجُوزُ أنْ يُشَبَّهَ أمْرُهُمْ أيْضاً؟ والَّذِي يَجِبُ أنْ يُقالَ لَهُمْ: إنَّ عيسَى, هُوَ مَوْلُودٌ مِنْ غَيْرِ أبٍ، فَلِمَ لا يَجُوزُ أنْ يَكُونُوا مَوْلُودِينَ مِنْ غَيْرِ آباءٍ؟ فإنَّهُمْ لا يَجْسَرُونَ عَلَى إظْهارِ مَذْهَبِهِمْ لَعَنَهُمُ اللهُ في ذَلِكَ وَمَتَى جازَ أنْ يَكُونَ جَمِيعُ أنْبِياءِ اللهِ وَرُسُلِهِ وَحُجَجِهِ بَعْدَ آدَمَ مَوْلُودِينَ مِنَ الآباءَ والاُمَّهاتِ, وَكانَ عيسَى مِنْ بَيْنِهِمْ مَوْلُوداً مِنْ غَيْرِ أبٍ, جازَ أنْ يُشَبَّهَ لِلنّاسِ أمْرُهُ دُونَ أمْرِ غَيْرِهِ مِنَ الأنبِياءِ والحُجَجِ' ،
to be born without a father, but not the others. Allah, the mighty and magnificent, only wanted to make his affair as a sign and mark for it to be known by this that He has power over all things.”
(Biåàr, 25, 117)
1,3,15. It is reported that during his final pilgrimage, the Apostle of Allah said, “…And Jesus the son of Mary remained among his people for forty years.”
(Biåàr, 37, 184, 69)
1,3,16. It is reported, “Åujjat ibn al-Åasanu in his qunêt prayed, …And I supplicate You with the supplication of Jesus Your spirit when he supplicated You and You saved him from his enemies and You raised him to Yourself....”
(Biåàr, 82, 233)
1,3,17. Abê Jafaru said, “Verily, Jesusu invited his companions [to come] the night when Allah would raise him to Himself. So, they were gathered before him at evening, and they were twelve men. He brought them into a house, then he came out to them from a fountain in a corner of the house while the water was flowing from his head, and he said, Verily, Allah revealed to me that He will raise me to Him now, and He will free me from the Jews. Which of you will bear my semblance, then be killed and crucified and be with me at my level? A youth among them said, I, O Spirit of Allah! He said, So, you are he. Then Jesus said to them, Beware! Among you there is one who will disbelieve in me before twelve men become disbelievers. A man among them said, I am he. O prophet of Allah! Jesus said to him, If you feel it in yourself, you are he. Then Jesusu said to them, Beware! After me you will divide into three sects. Two sects will blaspheme Allah and they will be in the Fire, and one sect will follow Shamên, be true to Allah, and they will be in the Garden. Then Allah raised Jesus from the corner of the house, while they were looking at him.” Then Abê Jafar u
كَما جازَ أنْ يُولَدَ مِنْ غَيْرِ أبٍ دُونَهُمْ، وإنَّما أرادَ اللهُ عَزَّ وَجَلَّ أنْ يَجْعَلَ أمْرَهُ آيَةً وَعَلامَةً، لِيُعْلَمَ بِذَلِكَ أنَّهُ عَلَى كُلِّ شَيْء قَدِيرٌ>.(بحار الأنوار، 25، 117)
1_3_15_ ابنُ امرأةِ زَيْدِ بْنِ أرْقَمَ قالَ: <أقْبَلَ نَبِيُّ اللهِ مِنْ مَكَّةَ في حَجَّةِ الوِداعِ حَتَّى نَزَلَ بِغَدِيرِ الجُحْفَةِ ... فَقالَ: <...وإنَّ عيسَى بْنَ مَرْيَمَ لَبِثَ في قَوْمِهِ أرْبَعِينَ سَنَةً>.
(بحار الأنوار، 37، 184، 69)
1_3_16_ الحُجَّةُ بْنُ الحَسَنِD: رُوِيَ أنَّ مِن قُنُوتِهِ <...وأدْعُوكَ بِما دَعاكَ بِهِ عيسَىD رُوحُكَ، حِينَ ناداكَ فَنَجَّيْتَهُ مِنْ أعْدائِهِ، وإلَيْكَ رَفَعْتَهُ...>.
(بحار الأنوار، 82، 233)
1_3_17_ ابنُ أبِي عُمَيْرٍ, عَنْ جَمِيلِ بْنِ صالِحٍ, عَنْ حَمْرانَ بْنِ أعْيَنَ, عَنْ أبِي جَعْفَرٍD، قالَ: <إنَّ عيسَىD وَعَدَ أصْحابَهُ لَيْلَةً رَفَعَهُ اللهُ إلَيْهِ، فاجْتَمَعُوا إلَيْهِ عِنْدَ المَساءِ، وَهُمْ اثْنا عَشَرَ رَجُلاً؛ فأدْخَلَهُمْ بَيْتاً ثُمَّ خَرَجَ عَلَيْهِمْ مَنْ عَيْنٍ في زاوِيَةِ البَيْتِ وَيَنْفُضُ رأسَهُ مِنَ الماءِ، فَقالَ: إنَّ الله أوحى إليََّ، أنَّهُ رافِعِي إلَيْهِ السّاعَةَ، وَمُطَهِّرِي مِنَ اليَهُودِ، فأيُّكُمْ يُلْقَي عَلَيْهِ شَبَحِي فَيُقْتَلُ وَيُصْلَبُ وَيَكُونُ مَعِيَ في دَرَجَتِي؟ فَقالَ شابٌّ مِنْهُمْ: أنا يا رُوحَ اللهِ، قالَ: فأنْتَ هُوَ ذا، فَقالَ لَهُمْ عيسَى: أما إنَّ مِنْكُمْ لَمَنْ يَكْفُرُ بِي قَبْلَ أنْ يُصْبِحَ اثْنَتَي عَشْرَةَ كَفَرَةً، فَقالَ لَهُ رَجُلٌ منهم: أنا هُوَ يا نَبِيَّ اللهِ، فَقالَ لَهُ عيسَى: أتُحِسُّ بذَلِكَ في نَفْسِكَ؟ فَلْتَكُنْ هُوَ، ثُمَّ قالَ لَهُمْ عيسَىD: أما إنَّكُمْ سَتَفْتَرِقُونَ بَعْدِي عَلَى ثَلاثِ فِرَقٍ: فِرْقَتَيْنِ مُفْتَرِيَتَيْنِ عَلَى اللهِ في النارِ، وَفِرْقَةٌ تَتْبَعُ شَمْعُونَ صادِقَةً عَلَى اللهِ في الجَنَّةِ، ثُمَّ رَفَعَ اللهُ عيسَى إلَيْهِ مِنْ زاوِيَةِ البَيْتِ وَهُمْ يَنْظُرُونَ إلَيهِ>.
continued, “Verily, the Jews came seeking Jesus that night, and took the man about whom Jesusu had said that he would disbelieve in him before twelve men became disbelievers. And they took the youth upon whom the semblance of Jesus had been cast. Then he was killed and crucified. And the one about whom Jesusu had said that he would disbelieve in him before twelve men became disbelievers disbelieved.”
(Biåàr 14, 336, 6)
1,3,18. Abê Jafar al-Bàqiru said, “When the Apostle of Allah1 ascended to heaven, he ascended on a ruby red couch crowned by green emeralds borne by angels... When he ascended to the seventh heaven Jesusu met him, offered him greetings of peace, and asked him about Alíu. He said to him, I appointed him as a successor in my community (ummah). He said, “You appointed a good successor. Know that verily Allah made the angels obey him.” Then Mosesu and the prophets, one by one, met him and he spoke with them. They told him the same thing that Jesusu said....”
(Biåàr, 18, 303, 7)
1,3,19. Hishàm ibn Sàlim reported that Abê Abd Allahu said, “Gabriel, Míkàíl and Isràfíl brought al-Buràq to the Apostle of Allah. The Apostle of Allah [about his ascension to the Heaven] said, … Gabriel brought me down [from al-Buràq] and said, Recite the prayer. I prayed. He said, Do you know where you prayed? I said, No. He said, You prayed at a pure [town] and your pilgrimage will be to it. Then I rode [on al-Buràq] and we went [to] where Allah willed. Then he said to me, Come down and recite the prayer. I came down and prayed. He said, Do you know where you prayed? I said, No. He said, You prayed at Ìêr Saynà, where Moses spoke with Allah. Then I rode and we went where Allah willed. Then he said to me, Come down and recite the prayer. I came down and prayed. He said, Do you know where you prayed? I
ثُمَّ قالَ أبُو جَعْفَرٍD: <إنَّ اليَهُودَ جاءَتْ في طَلَبِ عيسَى مِنْ لَيْلَتِهِمْ، فأخَذُوا الرجُلَ الذي قالَ لَهُ عيسَىD: إنْ مِنْكُمْ لَمَنْ يَكْفُرُ بِي قَبْلَ أنْ يُصْبِحَ اثْنَتَي عَشْرَةَ كَفَرَةً، وأخَذُوا الشابَّ الذي اُلقِيَ عَلَيْهِ شَبَحُ عيسَى، فَقُتِلَ وَصُلِبَ، وَكَفَرَ الذي قالَ لَهُ عيسَى: تَكْفُرُ قَبْلَ أنْ تُصْبِحَ اثْنَتَي عَشْرَةَ كَفَرَةً>.
(بحار الأنوار، 14، 336، 6)
1_3_18_ مُحَمَّدُ بْنُ أبِي القاسِمِ, عَنْ مُحَمَّدِ بْنِ عَلِيٍّ, عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ مِهْرانَ, عَنْ صالِحِ بْنِ عُقْبَةَ, عَنْ يَزِيدِ بْنِ عَبْدِ المَلِكِ, عَنْ أبِي جَعْفَرٍ الباقِرِD، قالَ: <لَمّا صَعَدَ رَسُولُ اللهِ4 إلى السَماءِ، صَعَدَ عَلَى سَرِيرٍ مِنْ ياقُوتَةٍ حَمْراءَ، مُكَلَّلَةٍ مِنْ زِبَرْجَدَةٍ خَضْراءَ، تَحْمِلُهُ المَلائِكَةُ... فَلَمّا صُعِدَ بِهِ إلى السَماءِ السّابِعَةِ لَقِيَهُ عيسَىD، فَسَلَّمَ عَلَيْهِ، وَسألهُ عَنْ عليٍّ، فَقالَ لَهُ: خَلَّفْتُهُ في أُمَّتِي، قالَ: نِعْمَ الخَلِيفَةُ خَلَّفْتَ، أما إنَّ اللهَ فَرَضَ عَلَى المَلائِكَةِ طاعَتَهُ، ثُمَّ لَقِيَهُ موسىD والنَبِيُّونَ، نَبِيٌّ، نَبِيٌّ، فَكُلُّهُمْ يَقُولُ لَهُ مَقالَةَ عيسَىD...>.
(بحار الأنوار، 18، 303، 7)
1_3_19_ مُحَمَّدُ بْنُ أبِي عُمَيْرٍ, عَنْ هِشامِ بْنِ سالِمٍ, عَنْ أبِي عَبْدِ اللهِD قالَ: <جاءَ جَبْرَئِيلُ ومِيكائِيلُ وإسْرافِيلُ بِالبُراقِ إلى رَسُولُ اللهِ4 [قالَ4: ] … فَنَزَلَ بِي جَبْرَئِيلُ، فَقالَ: صَلِّ، فَصَلَّيْتُ، فَقالَ: أتَدْرِي أيْنَ صَلَّيْتَ؟ فقُلْتُ: لا، فَقالَ: صَلَّيْتَ بِطَيِّبَةٍ، وإلَيها مُهاجَرَتُكَ، ثُمَّ رَكِبْتُ، فَمَضَيْنا ما شاءَ اللهُ، ثُمَّ قالَ لِي: انْزِلْ وَصَلِّ، فَنَزَلْتُ وَصَلَّيْتُ، فَقالَ لِي: أتَدْرِي أيْنَ صَلَّيْتَ؟
said, No. He said, You prayed at Bethlehem, in the district of Jerusalem (Bayt al-Muqaddas), where Jesus the son of Maryu was born. Then I rode and we went until we arrived at Jerusalem (Bayt al-Muqaddas.) Then I tied al-Buràq by the link by which the prophets tied it, and entered the Mosque while Gabiel was with me. We found Abraham, Moses and Jesus, among the prophets gathered by the permission of Allah… Then I was raised to the second heaven. There were two men, like each other in it. I said, O Gabriel! Who are these? He said to me, The cousins John and Jesus the son of Mary. Then I greeted them and they greeted me. I asked Gods forgiveness for them. They asked Gods forgiveness for me too, and said, Welcome righteous brother and righteous prophet! The angels in that heaven were similar to the angels in the first heaven and they were humble. Allah created their faces as He wanted. All of them glorified and praised Him with different voices.”
(Tafsír al-Qumí, 2, 3_8)
1,4. His second Coming
1,4,1. Shahr ibn Åawshab said, “Al-Åajjàj said to me, There is a verse in the Book of Allah that has wearied me. I said, O Commander! Which verse is it? He said, His saying, [And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Jesus) shall be a witness against them.] (4:159) By Allah! I command a Jew and a Christian to be beheaded, then I look at them with my own eyes, but I do not see them moving their lips when they die. I said, May Allah reform the Commander! It is not as you have interpreted it. He said, How is it? I said, Verily, Jesus will descend to the world
فَقُلْتُ: لا، فَقالَ: صَلَّيْتَ بِطُورِ سَيْناءَ، حَيْثُ كَلَّمَ اللهُ موسى تَكْلِيماً، ثُمَّ رَكِبْتُ، فَمَضَيْنا ما شاءَ اللهُ، ثُمَّ قالَ لِي: انْزِلْ فَصَلِّ، فَنَزَلْتُ وَصَلَّيْتُ، فَقالَ لِي: أتَدْرِي أيْنَ صَلَّيْتَ؟ فَقُلْتُ: لا، قالَ: صَلَّيْتَ في بَيْتِ لَحْمٍ بِناحِيَةِ بَيْتِ المَقْدِسِ، حَيْثُ وُلِدَ عيسَى بْنُ مَرْيَمَD، ثُمَّ رَكِبْتُ، فَمَضَيْنا حَتَّى انْتَهَيْنا إلى بَيْتِ المَقْدِسِ، فَرَبَطْتُ البُراقَ بِالحَلْقَةِ التي كانَتْ الأنبِياءُ تَرْبِطُ بِها، فَدَخَلْتُ المَسْجِدَ، وَمَعِيَ جَبْرَئِيلُ إلى جَنْبِي، فَوَجَدْنا إبْراهِيمَ وَمُوسَى وَعِيسَى في مَنْ شاءَ اللهُ مِنْ أنْبِياءِ اللهِ، قَدْ جُمِعُوا... قالَ: ثُمَّ صَعَدَ بي إلى السَماءِ الثّانِيَةِ، فإذا فِيها رَجُلانِ مُتَشابِهانِ، فَقُلْتُ: مَنْ هَذانِ يا جَبْرَئِيلُ؟ فَقالَ لِي: أبْناءُ الخالَةِ، يَحْيَى وَعِيسَى بْنُ مَرْيَمَ، فَسَلَّمْتُ عَلَيْهِما وَسَلَّما عَلَيَّ، واسْتَغْفَرْتُ لَهُما واسْتَغْفَرا لِي، وَقالا: مَرْحَباً بِالأخِ الصالِحِ والنَبِيِّ الصالِحِ، وإذا فِيها مِنَ المَلائِكَةِ مِثْلُ ما في السَماءِ الأولَى، وَعَلَيْهِمُ الخُشُوعُ، قَدْ وَضَعَ اللهُ وُجُوهَهُمْ كَيْفَ شاءَ، لَيْسَ مِنْهُمْ مَلَكٌ إلاّ يُسَبِّحُ ِللهِ وَيَحْمَدُهُ بِأصْواتٍ مُخْتَلِفَةٍ>.
(تفسير القميّ، 2، 3_8)
1_4_ نُزُولُهُ إلى الأرض
1_4_1_ القاسِمُ بْنُ مُحَمَّدٍ, عَنْ سُلَيْمانِ بْنِ داوُدِ المِنْقَرِيِّ, عَنْ أبِي حَمْزَةٍ, عَنْ شَهْرِ بْنِ حَوشَبٍ قالَ: قالَ لِي الحَجّاجُ بِأَنَّ آيةً في كِتابِ اللهِ قَدْ أعْيَتْنِي، فَقُلْتُ: أيُّها الأمِيرُ، أيَّةُ آيَةٍ هِيَ؟ فَقالَ: قَوْلُهُ: ]وإنْ مِنْ أهْلِ الكِتابِ إلاّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ[ واللهِ إنِّي لآمُرُ بِاليَهُودِيِّ والنَصْرانِيّ فَيُضْرَبُ عُنُقُهُ، ثُمَّ أرْمَقُهُ بِعَيْنِي، فَما أراهُ يُحَرِّكُ شَفَتَيْهِ حَتَّى يَخْمُدَ، فَقُلْتُ: أصْلَحَ اللهُ الأمِيرَ، لَيْسَ عَلَى ما تأوَّلْتَ، قالَ: كَيْفَ هُوَ؟ قُلْتُ: إنَّ عيسَى يَنْزِلُ قَبْلَ يَوْمِ القِيامَةِ إلى الدنْيا،
before the Resurrection Day, then the people of the Jewish nation or Christian nation will not remain [on the earth] unless they believe in him before their death and will pray behind al-Mahdí. He said, Woe unto you! Where did you bring it from? I said, Muåammad ibn Alí ibn al-Åusayn ibn Alí ibn Abê Ìàlibu narrated it to me. He said, By Allah! You brought it from a pure spring.”
(Tafsír al-Qumí, 1, 158)
1,4,2. The Apostle of Allah1 said, “Good news for you. [He repeated it three times.] … How can the community of which I am the first perish? There are twelve persons after me who are felicitous and possess understanding and Christ Jesus the son of Mary is at the end of them. But between them, the children of confusion will perish. They are not from me and I am not from them.”
(Khiæàl, 2, 476)
1,4,3. The Apostle of Allah said, “How can a community perish when I am at the beginning of it, Jesus the son of Mary will be at the end of it and al-Mahdí will be in the middle of it.”
(Dalàil al-Imàmah, 234)
1,4,4. Åudhayfah ibn Usayd al-Ghifàrí said, “We sat in the shadow of a wall in al-Madínah and the Apostle of Allah1 was in a room. Then he appeared over us and said, What are you doing? We said, We are talking. He said, About what? We said, About the Resurrection Day (al-Sàah). He said, You will not see the Resurrection Day
فَلا يَبْقَى أهْلُ مِلَّةٍ يَهُودِيٍّ وَلا نَصْرانِيٍ إلاّ آمَنَ بِهِ قَبْلَ مَوْتِهِ، وَيُصَلِّي خَلْفَ المَهْدِيِّ، قالَ: وَيْحَكَ، أنَّى لَكَ هَذا وَمِنْ أيْنَ جِئْتَ بِهِ؟ فَقُلْتُ: حَدَّثَنِي بِهِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الحُسَيْنِ بْنِ عَلِيِّ بْنِ أبِي طالِبٍ، فَقالَ: جِئْتَ بِها واللهِ مِنْ عَيْنٍ صافِيَةٍ.
(تفسير القميّ، 1، 158)
1_4_2_ حُسَينُ بنُ زَيدِ بنِ عليٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ, عَنْ أبِيهِ, عَنْ آبائِهِ, عَنْ عَلِيٍّD قالَ: قالَ رَسُولُ اللهِ4: <أبْشِرُوا، ثُمَّ أبْشِرُوا، ثَلاثَ مَرّاتٍ ... كَيْفَ تَهْلِكُ اُمَّةٌ أنا أوَّلُها واثْنا عَشَرَ مِنْ بَعْدِي مِنَ السُّعَداءِ واُولِي الألبابِ، والمَسِيحُ عيسَى بْنُ مَرْيَمَ آخِرُها! وَلَكِنْ يَهْلِكَ بَيْنَ ذَلِكَ نَتْجُ الهَرْجِ، لَيْسُوا مِنِّي وَلَسْتُ مِنْهُمْ>.
(الخصال، 2، 476)
1_4_3_ مُحَمَّدُ بْنُ إبْراهِيمَ الهاشِمِيُّ, عَنْ أبِي جَعْفَرٍ أمِيرِ المُؤْمِنِينَ عَبْدِ اللهِ بْنِ مُحَمَّدٍ, عَنْ أبِيهِ, عَنْ ابن عَبّاسٍ، قالَ: قالَ رَسُولُ اللهِ: <كَيْفَ تَهْلِكُ اُمَّةٌ أنا أوَّلُها، وَعِيسَى بْنُ مَرْيَمَ في آخِرِها، والمَهْدِيُّ في وَسَطِها؟!>.
(دلائل الإمامة، 234)
1_4_4_ فُراتُ القَزّازُ, عَنْ أبِي الطُفَيْلِ عامِرِ بْنِ واثِلَةٍ, عَنْ حُذَيْفَةِ بْنِ اُسَيْدِ الغِفارِيِّ، قالَ: كُنّا جُلُوساً في المَدِينَةِ في ظِلِّ حائِطٍ، قالَ: وَكانَ رَسُولُ اللهِ4 في غُرْفَةٍ، فاطَّلَعَ عَلَيْنا، فَقالَ: <فِيمَ أنْتُمْ؟> فَقُلْنا: نَتَحَدَّثُ، قالَ: <عَن
until you see ten signs before it, sunrise from the West, al-Dajjàl and the beast of the earth, three lunar eclipses on the earth, one in the East, one in the West and one in the Arabian Peninsula and the emergence of Jesus the son of Maryu …”
(Biåàr, 6, 304, 3)
1,4,5. Abê al-Qàsim al-Ìàí said, “I asked Alí ibn Mêsà al-Rièà about he who will fight with us. He said, “He who will fight with the companian of Jesus the son of Mary.”
(Æaåífah al-Rièà, 89)
1,4,6. It is reported that Abê Abd Allahu said, “Jesus the son of Mary is the Spirit of Allah and His Word. He was thirty-three years old in the world. Then Allah raised him to heaven. He will descend to the earth and it is he who will kill the Antichrist (Dajjàl.)”
(Tafsír al-Qumí, 2, 271)
1,4,7. Abê Jafaru about the verse [O you who believe! Be helpers of Allah, as Jesus the son of Mary said to his disciples, Who will be my helpers in the cause of Allah? The disciples said, We are the helpers of Allah. So, a party of the children of Israel believed and another party disbelieved. Then We aided those who believed against their enemy, and they became uppermost] (61:14) said, “The group that became disbelievers was the group that killed and crucified one who was similar to Jesusu. The group that became believers was the group [one of whose members] accepted the one who was like Jesus so that he would not be killed. Then the group that killed and crucified him was killed. This is [the explanation of] His saying, [Then We aided those who believed against their enemy, and they became uppermost].”(61:14)
(Tafsír al-Qumí, 2, 365)
ماذا؟> قُلْنا: عَنِ السّاعَةِ؟ فَقالَ: <إنَّكُمْ لا تَرَوْنَ السّاعَةَ حَتَّى تَرَوْنَ قَبْلَها عَشْرَ آياتٍ: طُلُوعَ الشمْسِ مِنْ مَغْرِبِها، والدجّالَ، وَدابَّةَ الأرضِ، وثَلاثَةَ خُسَوفٍ في الأرضِ، خَسَفٌ بِالمَشْرِقِ وَخَسَفٌ بِالمَغْرِبِ وَخَسَفٌ بِجَزِيرَةِ العَرَبِ، وَخُرُوجَ عيسَى بْنِ مَرْيَمَD...>.
(بحار الأنوار، 6، 304، 3)
1_4_5_ أبُو القاسِمِ الطائِيُّ قالَ: سألتُ عَلِيَّ بْنَ موسى الرضاD عَنْ مَنْ قاتَلَنا في آخِرِ الزَّمانِ، قالَ: <مَنْ قاتَلَ صاحِبَ عيسَى بْنِ مَرْيَمَ>.
(صحيفة الرضاD، 89)
1_4_6_ أبُو عَبْدِ اللهِD قالَ في حَدِيثٍ: <...عيسى بْنُ مَرْيَمَ، رُوحُ اللهِ وَكَلِمَتُهُ؛ وَكانَ عُمْرُهُ في الدنْيا ثَلاثَةً وَثَلاثِينَ سَنَةً، ثُمَّ رَفَعَهُ اللهُ إلى السَماءِ، وَيَهْبِطُ إلى الأرضِ، بِدِمَشْقٍ، وَهُوَ الذي يَقْتُلُ الدجّالَ>.
(تفسير القميّ، 2، 271)
1_4_7_ أبُو جَعْفَرٍ الباقِرD في قَوْلِهِ: ]يا أيُّها الذينَ آمَنُوا كُونُوا أنْصارَ اللهِ[ إلى قَوْلِهِ: ]فآمَنَتْ طائِفَةٌ مِنْ بَنِي إسْرائِيلَ وَكَفَرَتْ طائِفَةٌ[ قالَ: <التي كَفَرَتْ هِيَ التي قَتَلَتْ شَبِيهَ عيسَىD وَصَلَبَتْهُ؛ والَّتِي آمَنَتْ هِيَ التي قَبِلَتْ شَبِيهَ عيسَى حَتَّى لا يُقْتَلُ، فَقَتَلَتْ الطائِفَةَ التي قَتَلَتْهُ وَصَلَبَتْهُ، وَهُوَ قَوْلُهُ: ]فأيَّدْنا الذينَ آمَنُوا عَلَى عَدُوِّهِمْ فأصْبَحُوا ظاهِريِنَ[>.
(تفسير القميّ، 2، 365)
1,4,8. Åudhayfah reported that the Prophet1 said, “Al-Mahdí will turn his face to Jesus when he descends as if water were dropping from his hair, and will say to him, Go ahead and say the prayer. Jesus will say, The prayer has been set up only for you. So, Jesus will pray behind a man who is among my sons.”
(Æiràì al-Mustaqím, 2, 257)
1,4,9. It is reported that the Prophet1 said, “Among my progeny is the Mahdi. When he emerges, Jesus the son of Mary will descend to help him, then Jesus will send him ahead and pray behind him.”
(Biåàr, 14, 349)
1,4,10. It is reported from Abê Abd Allah from his fathers that Åasan the son of Alíu said when disputing with the king of Byzantium, “The life of Jesus in the world was thirty-three years. Then Allah raised him to heaven and he will descend to the earth in Damascus, and it is he who will kill the Antichrist (Dajjàl).”
(Biåàr, 14, 247, 27)
1,4,11. Khaythama reported that Abê Jafar said, “…O Khaythama! There will come a time for the people when they will not know who is Allah and His unity until Dajjàl appears and Jesus the son of Mary, may peace and blessings be with both of them, descends from the sky, and Allah will kill Dajjàl by his hands and a man that is from our House will pray with the people. Do you not know that Jesus will pray behind us, although he is a prophet? Beware that we are better than him.”
(Biåàr, 24, 328, 46)
1_4_8_ حُذَيْفَةٌ قالَ: قالَ النَبِيُّ4: <يَلْتَفِتُ المَهْدِيُّ، وَقَدْ نَزَلَ عيسَى بْنُ مَرْيَمَ كأنَّما يَقْطُرُ مِنْ شَعْرِهِ الماءُ، يَقُولُ لَهُ المَهْدِيُّ: تَقَدَّمْ، فَصَلِّ، فَيَقُولُ: إنَمّا أُقِيمَتْ الصَلاةُ لَكَ، فَيُصَلِّي عيسَى خَلْفَ رَجُلٍ مِنْ وُلْدِي>.
(الصراط المستقيم، 2، 257)
1_4_9_ ماجِيلَوَيْهِ, عَنْ عَمِّهِ, عَنْ أحْمَدَ بْنِ هِلالٍ, عَنْ الفَضْلِ بْنِ دَكِينٍ, عَنْ مُعَمَّرِ بْنِ راشِدٍ, عَنْ النَبِيِّ4 قالَ: <مِنْ ذُرِّيَّتِي المَهْدِيُّ، إذا خَرَجَ نَزَلَ عيسَى بْنُ مَرْيَمَ لِنُصْرَتِهِ، فَقَدَّمَهُ وَصَلَّى خَلْفَهُ>.
(بحار الأنوار، 14، 349)
1_4_10_ الحُسَيْنُ بْنُ عَبْدِ اللهِ السِكِّينِيّ, عَنْ أبِي سَعِيدِ البَجَلِيِّ, عَنْ عَبْدِ المَلِكِ بْنِ هارُونٍ, عَنْ أبِي عَبْدِ اللهِ, عَنْ آبائِهِ'، قالَ: قالَ الحَسَنُ بْنُ عَلِيٍّD، في ما ناظَرَ بِهِ مَلِكَ الرومِ: <كانَ عُمْرُ عيسَىD في الدنْيا ثَلاثَةَ وَثَلاثِينَ سَنَةً، ثُمَّ رَفَعَهُ اللهُ إلى السَماءِ؛ وَيَهْبِطُ إلى الأرضِ بِدِمَشْقٍ، وَهُوَ الذي يَقْتُلُ الدجّالَ>.
(بحار الأنوار، 14، 247، 27)
1_4_11_ جَعْفَرُ بْنُ مُحَمَّدٍ الفَزارِيّ بِإسْنادِهِ, عَنْ خَيْثَمَةٍ, عَنْ أبِي جَعْفَرٍD: <...يا خَيْثَمَةُ، سَيأتِي عَلَى الناسِ زَمانٌ لا يَعْرِفُونَ اللهَ ما هُوَ والتوْحِيدَ، حَتَّى يَكُونَ خُرُوجُ الدجّالِ، وَحَتَّى يَنْزِلَ عيسَى بْنُ مَرْيَمَ عَلَيْهِما الصَلاةُ والسَلامُ مِنَ السَماءِ، وَيَقْتُلَ اللهُ الدجّالَ عَلَى يَدَيْهِ، وَيُصَلِّي بِهِمْ رَجُلٌ مِنّا أهْلَ البَيْتِ، إلاّ تَرَى أنَّ عيسَى يُصَلِّي خَلْفَنا وَهُوَ نَبِيٌّ؟ إلاّ وَنَحْنُ أفْضَلُ مِنْهُ>.
(بحار الأنوار، 24، 328، 46)
1.5. HIS POSITION On the Resurrection
1.5.1. Regarding the Garden, the Prophet1 said, “…then a man will come out with a group and the angels will be around him with wings outspread and the light will be in front of them. Then the people of the Garden will crane their necks toward him and say, Who is this who is thus allowed by Allah? The angels will say, This is the spirit of Allah and His word! This is Jesus the son of Mary!”
(Ikhtiæàæ, 1, 355)
1.5.2. It is reported that Samàah asked Abê Abd Allahu about the intercession of the Prophet1 on the Resurrection Day. He answered, “The people will be [as it were] bridled by perspiration on the Resurrection Day and say, Bring us to Adam, he will intercede for us before our Lord. Then they will come to Adam and say, O Adam! Intercede for us before your Lord. He will say, I have done a sin and a mistake. So Noah is the one you must have. They will come to Noah, but he will send them to the next prophet, and every prophet will send them to the next until they will terminate at Jesus. He will say, Muåammad the Apostle of Allah is the one you must have. They will present themselves to him and will ask him. He will say, Be free. Then he will bring them to the door of heaven and will go to meet them from the Door of Mercy and he will fall to the ground in prostration and remain as long as Allah wills. Then Allah will say, Raise your head and intercede, you will be answered and ask, you will be given. It is His saying, [Maybe your Lord will raise you to a position of glory]. (17:79)
(Tafsír al-Qumí, 2, 25)
1_5_أحواله في القيامة
1_5_1_ النَبِيُّ4 قالَ في حَدِيثٍ: <...ثُمَّ يَخْرُجُ رَجُلٌ، في مَوْكَبٍ حَوْلَهُ المَلائِكَةُ قَدْ صَفَّتْ أجْنِحَتَها، والنورُ أمامَهُمْ، فَيَمُدُّ إلَيْهِ أهْلُ الجَنَّةِ أعْناقَهُمْ، فَيَقُولُونَ: مَنْ هَذا الذي قَدْ أُذِنَ لَهُ عَلَى اللهِ؟ فَتَقُولُ المَلائِكَةُ: هَذا رُوحُ اللهِ وَكَلِمَتُهُ، هَذا عيسَى بْنُ مَرْيَمَ>.
(الاختصاص، 1، 355)
1_5_2_ الحَسَنُ بْنُ مَحْبُوبٍ, عَنْ زَراعَةٍ [زَرْعَةٍ] عَنْ سَماعَةٍ, عَنْ أبِي عَبْدِ اللهِD، قالَ: سألتُهُ عَنْ شَفاعَةِ النَبِيِّ4 يَوْمَ القِيامَةِ، فَقالَ: <يُلْجِمُ الناسَ يَوْمَ القِيامَةِ العَرَقُ، فَيَقُولُونَ: انْطَلِقُوا بِنا إلى آدَمَ يَشْفَعْ لَنا عِنْدَ رَبِّنا، فَيأتُونَ آدَمَ، فَيَقُولُونَ: يا آدَمُ اشْفَعْ لَنا عِنْدَ رَبِّكَ. فَيَقُولُ: إنَّ لِي ذَنْباً وَخَطِيئَةً، فَعَلَيْكُمْ بِنُوحٍ، فَيأتُونَ نُوحاً، فَيَرُدُّهُمْ إلى مَنْ يَلِيهِ، وَيَرُدُّهُمْ كُلُّ نَبِيٍّ إلى مَنْ يَلِيهِ، حَتَّى يَنْتَهُوا إلى عيسَى، فَيَقُولُ: عَلَيْكُمْ بِمُحَمَّدٍ رَسُولِ اللهِ، فَيَعْرِضُونَ أنْفُسَهُمْ عَلَيْهِ وَيَسْألُونَهُ، فَيَقُولُ: انْطَلِقُوا. فَيَنْطَلِقُ بِهِمْ إلى بابِ الجَنَّةِ، وَيَسْتَقْبِلُ بابَ الرحْمَةِ، وَيَخِرُّ ساجِداً، فَيَمْكُثُ ما شاءَ اللهُ، فَيَقُولُ اللهُ: ارْفَعْ رأسَكَ واشْفَعْ تُشْفَعْ واسْألْ تُعْطَ، وَذَلِكَ هُوَ قَوْلُهُ: ] عَسَی أنْ يَبْعَثَكَ رَبُّكَ مَقاماً مَحْمُوداً[>.
(تفسير القميّ، 2، 25)
1.5.3. It is reported that Abê al-Åasan Mêsàu said, “…On the Resurrection Day there will be four of the first and four of the last on the throne of the Merciful. As for the four of the first, they will be Noah, Abraham, Moses and Jesus. As for the four of the last, they will be Muåammad, Alí, Åasan and Åusayn, may Allah bless them.”
(Kàfí, 4, 585, 4)
1.5.4. It is reported that al-Æàdiqu said, “Whoever reads Sêrah Maryam frequently will receive something that helps him in his soul, property and children before his death. He will be from the people of Jesusu and will be given the kingdom of Solomon the son of David on the Last Day.”
(Miæbàå, 1, 441)
1.5.5. Abê Jafaru said, “Whoever reads Sêrah Maryam, he will receive something that helps him in his soul, his property and children before his death. He will be from the people of Jesus the son of Maryu and will be given the like of the kingdom of Solomon the son of David in this world on the Last Day.”
(Alàm al-Dín, 371)
1_5_3_ مُحَمَّدُ بْنُ يَحْيَى، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ النَّيْسَابُورِيِّ, عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ, عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ الْمَكِّيِّ, عَنْ يَحْيَى بْنِ سُلَيْمَانَ الْمَازِنِيِّ, عَنْ أَبِي الْحَسَنِ مُوسَىD، قالَ: <...إذا كانَ يَوْمُ القِيامَةِ، كانَ عَلَى عَرْشِ الرحْمَنِ أرْبَعَةٌ مِنَ الأوَّلِينَ وأرْبَعَةٌ مِنَ الآخِِرينَ. فأمّا الأربَعَةُ الذينَ هُمْ مِنَ الأوَّلِينَ، فَنُوحٌ وإبْراهِيمُ وَمُوسَى وَعِيسَىD، وأمّا الأربَعَةُ مِنَ الآخِِرينَ، فَمُحَمَّدٌ وَعَلِيٌّ والحَسَنُ والحُسَيْنُ، صَلَواتُ اللهِ عَلَيْهِم...>.
(الكافي، 4، 585، 4)
1_5_4_ أبُو عَبدِ اللّهِ الصادِقُD: <مَنْ أدْمَنَ قِرائتَها [سُورَةَ مَرْيَمَ]، لَمْ يَمُتْ مِنَ الدنْيا حَتَّى يُصِيبَهُ مِنْها ما يُعِينُهُ في نَفْسِهِ وَمالِهِ وَوَلَدِهِ، وَكانَ في الآخِرَةِ مِنْ أصْحابِ عيسَىD، واُعْطِيَ مُلْكُ سُلَيْمانَ بْنِ داوُدَ في الآخِرَةِ>.
(المصباح، 1، 441)
1_5_5_ أبُو جَعْفَرٍ الباقِرD: <مَنْ قَرأَ سُورَةَ مَرْيَمَ، لَمْ يَمُتْ حَتَّى يُصِيبَ ما يُعِينُهُ في نَفْسِهِ وَمالِهِ وَوَلَدِهِ، وَكانَ في الآخِرَةِ مِنْ أصْحابِ عيسَى بْنِ مَرْيَمَ، وأُعْطِيَ فِيها مِثْلَ مُلْكِ سُلَيْمانَ بْنِ داوُدَ في الدنْيا>.
(أعلام الدين، 37
2. CHARACTERISTICS OF JESUS
2.1. HIS CHARACTERISTICS IN THE WORDS OF OTHERS
2.1.1. The Apostle of Allah1 said, “I saw Abraham, Moses and Jesus. Moses was a tall man, and his hair was hanging down, like the men of the Zuì, and like the men of the Shanêah. Jesus was a ruddy faced man with curly hair and medium height.” Then he was silent. They said to him, “O Apostle of Allah! What about Abraham?” He said, “Look at your companion [me].” (Biåàr 12, 10, 24)
2.1.2. Àminah [the mother of the Prophet] said, “When the birth of the Apostle of Allah became near I would hear a sound, Bring Muåammad1 around the East and West and show him to the jinn, people, birds and wild animals and give him the clarity of Adam, the tenderness of Noah, the loveliness of Abraham, the tongue of Ismàíl, the perfection of Joseph, the good news of Yaqêb, the voice of David, the asceticism of John and the nobility of Jesus. Then he appeared [i.e., the Prophet1 was born]. So, I faced him....” (Biåàr, 15, 272, 17)
2_1_ أوصافه بلسان غيره
2_1_1_ أبُو عَبدِ اللّهِ الصادِقِ، قالَ: قالَ رَسُولُ اللهِ4: <رأيْتُ إبْراهِيمَ وَمُوسَى وَعِيسَىD. فأمّا موسى فَرَجُلٌ طُوالٌ سَبْطٌ، يُشْبِهُ رِجالَ الزُّطِّ وَرِجالَ أهْلِ شَنُوءَةِ، وأمّا عيسى فَرَجُلٌ أحْمَرُ جَعِدٌ رَبِعَةٌ> قالَ: <ثُمَّ سَكَتَ, فَقِيلَ لَهُ: يا رَسُولَ اللهِ، فإبْراهِيمُ؟ قالَ: اُنْظُرُوا إلى صاحِبِكُم, يعَنِْي نَفْسَهُ>.(بحار الأنوار، 12، 10، 24)
2_1_2_ أبانُ بْنُ عُثْمانَ رَفَعَهُ, قالَتْ آمِنَةُ رَضِيَ اللهُ عَنْها: لَمّا قَرُبَتْ وِلادَةُ رَسُولِ اللهِ4 … سَمِعْتُ نِداءًَ: طُوفُوا بِمُحَمَّدٍ الشرْقَ والغَرْبَ، واعْرِضُوُه عَلَى رُوْحانِيِّ الجِنِّ والإنْسِ والطَّيرِ والسِّباعِ، وأعْطُوهُ صَفاءَ آدَمَ، وَرِقَّةَ نُوحٍ، وَخُلَّةَ إبْراهِيمَ، وَلِسانَ إسْماعِيلَ، وَكمالَ يُوسُفَ، وَبُشْرىَ يَعْقُوبَ، وَصَوْتَ داوُدَ، وَزُهْدَ يَحْيَى، وَكَرَمَ عيسى, ثُمَّ انْكَشَفَ عَنْهُ فإذا أنا بِهِ...
(بحار الأنوار، 15، 272، 17)
2.1.3. It is reported that Abê Dhàrr al-Ghifàrí said, “One day we were before the Apostle of Allah1 when he stood, bowed, and prostrated in thanks to Allah, the Exalted. Then he said, O Jundab! Whoever wants to look at Adam in his knowledge, Noah in his understanding, Abraham in his friendship, Moses in his intimate prayers, and Jesus in his journeying, Job in his patience and calamity, look at the man coming who is like the sun and the moon in radiance, and stars shining bright, whose heart is bravest of all people, and whose hand is more generous, so that may the curse of Allah, the angels and the people be upon those who hate him. He said, The people turned to see who was coming when Alí ibn Abí Ìàlibu came.”
(Biåàr, 39, 38, 9)
2.1.4. Ibn Abbàs said, “Gabriel was near the Prophet at the right side of him, then the Commander of the Faithful came. Gabriel laughed and said, … O Muhammad! If you yearn for the face of Jesus and his worship, the asceticism of John and his obedience, the inheritence of Solomon and his generosity, look at the face of Alí ibn Abê Ìàlib. Then Allah the Exalted sent: (And when the example of the son of Mary is given, they laughed and exclaimed their surprise) (43:57), that is, the son of Mary is like Alí ibn Abê Ìàlib and Alí is like Jesus.
(Biåàr, 35, 47)
2_1_3_ أحْمَدُ بْنُ عَبْدِ الجَبّارِ, عَنْ زَيْدِ بْنِ الحارِثِ, عَنْ الأعْمَشِ, عَنْ إبْراهِيمَ التَمِيمِيِّ, عَنْ أبِيهِ, عَنْ أبِي ذَرِ الغِفارِيِّ, قالَ: بَيْنَما ذاتَ يَوْمٍ مِنَ الأيّامِ بَيْنَ يَدَيْ رَسُولِ اللهِ4، إذْ قامَ وَرَكَعَ وَسَجَدَ شُكْراً للهِ تعالَى, ثُمَّ قالَ: <يا جُنْدَبُ، مَنْ أرادَ أنْ يَنْظُرَ إلى آدَمَ في عِلْمِهِ، وإلَى نُوحٍ في فَهْمِهِ، وإلَى إبْراهِيمَ في خُلَّتِهِ، وإلَى موسى في مُناجاتِهِ، وإلَى عيسى في سِياحَتِهِ، وإلَى أيُّوبَ في صَبْرِهِ وَبلائِهِ، فَلْيَنْظُرْ إلى هذا الرجُلِ المُقابِلِ الذي هُوَ كالشمْسِ والقَمَرِ السّارِيِّ والكَوْكَبِ الدرِّيِّ، أشْجَعُ الناسِ قَلْباً، وأسْخَى الناسِ كَفّاً، فَعَلَى مُبْغِضِهِ لَعْنَةُ اللهِ والمَلائِكَةِ والناسِ أجْمَعِينَ>. قالَ: فالتَفَتَ الناسُ يَنْظُرُونَ مَنْ هَذا المُقْبِلُ، فإذا هُوَ عَلِيٌّ بْنُ أبِي طالِبٍ عَلَيْهِ الصَلاةُ والسَلامُ.
(بحار الأنوار، 39، 38، 9)
2_1_4_ الأَعْمَشُ، عَنْ أبِي صالِحٍ, عَنِ ابن عَبّاسٍ قالَ: كانَ جَبْرَئِيلُD جالِساً عِنْدَ النَبِيِّ4 عَنْ يَمِينِهِ، إذْ أقْبَلَ أمِيرُ المُؤْمِنِينَD فَضَحِكَ جَبْرَئِيلُ فَقالَ: <...يا مُحَمَّدُ، إنْ اشْتَقْتَ إلى وَجْهِ عيسى وَعِبادَتِهِ، وَزُهْدِ يَحْيَى وَطاعَتِهِ، وَمِيراثِ سُلَيْمانَ وَسَخاوَتِهِ، فانْظُرْ إلى وَجْهِ عَلِيِّ بْنِ أبِي طالِبٍ> وأنْزَلَ اللهُ، تعالَى: ]وَلَمّا ضُرِبَ ابنُ مَريَمَ مَثَلاً[ يَعْنِي شِبْهاً لِعَلِيِّ بْنِ أبِي طالِبٍ، وَعَلِيُّ بْنُ أبِي طالِبٍ شِبْهاً لعيسَى بنِ مَريَمَ.
(بحار الأنوار، 35، 47)
2.1.5. When a comparison was made before the Apostle of Allah, in his loudest voice he said, “O servants of Allah! Whoever wants to look at Adam in his majesty, to look at Seth in his wisdom, to look at Idrís in his nobility and dignity, to look at Noah in his thanks to his Lord and his worship, to look at Abraham in his frendship and loyalty, to look at Moses in his hatred to every enemy of Allah and his opposing them, and to look at Jesus in his love of every believer and his good relations, look at Alí ibn Abê Ìàlíb, here.”
(Tafsír al-Imàm al-Askarí, 497)
2.1.6. The Apostle of Allah1 said, “He who wants to look at the asceticism of Jesus the son of Mary, look at Abê Dhar.”
(Biåàr, 22, 343)
2.1.7. It is reported that the Apostle of Allah said, “The imams after me are twelve, the number of the months of the year, and from us is the Mahdí of this community who will have the awesomeness of Moses, the magnificence of Jesus, the judgment of David and the patience of Job.”
(Biåàr, 36, 303, 141)
2.1.8. Zayd al-Kunàsí said, “I heard that Abê Jafar would say, In the Sàåib hàdhà al-amr [the twelfth Imàm] there is an attribute (sunnah) of Joseph, an attribute of Moses, an attribute of Jesus and an attribute of Muåammad. As though his likeness to Joseph is that his brothers acknowledge him as a leader and address him while they do not know him. His likeness to Moses is that he is fearful. His likeness to Jesus is journeying and his likeness to Muåammad is the sword.”(Dalàil al-Imàmah, 291)
2_1_5_ أبُو مُحَمّد الحَسَن العَسکَريّ قالَ في حَدِيثٍ: <...فَلَمّا مُثِّلَ بَيْنَ يَدَيْ رَسُولِ اللهِ4، قالَ رَسُولُ اللهِ4 بِأعْلَى صَوْتِهِ: <يا عِبادَ اللهِ، مَنْ أرادَ أنْ يَنْظُرَ إلى آدَمَ في جَلالَتِهِ ، وإلَى شِيْثَ في حِكْمَتِهِ، وإلَى إدْرِيسَ في نَباهَتِهِ وَمَهابَتِهِ، وإلَى نُوحٍ في شُكْرِهِ لِرَبِّهِ وَعِبادَتِهِ، وإلَى إبْراهِيمَ في خُلَّتِهِ وَوَفائِهِ، وإلَى موسى في بُغْضِ كُلِّ عَدُوٍّ للهِ وَمُنابَذَتِهِ، وإلَى عيسى في حُبِّ كُلِّ مُؤْمِنٍ وَحُسْنِ مُعاشَرَتِهِ، فَلْيَنْظُرْ إلى عَلِيِّ بْنِ أبِي طالِبٍ هَذا>.
(تفسير الإمام العسكريّ، 497)
2_1_6_ رَسُولُ اللهِ4: أنّه قالَ: <مَنْ أرادَ أنْ يَنْظُرَ إلى زُهْدِ عيسى بنِ مَريَمَ، فَلْيَنْظُرْ إلى أبِي ذَرٍ>.
(بحار الأنوار، 22، 343)
2_1_7_ أبُو عَبْدِ اللهِ الحُسَيْنُ بْنُ مُحَمَّدِ بْنِ سَعِيدِ بْنِ عَلِيٍّ الخُزاعِيِّ,... عَنْ سَلْمانَ قالَ: قالَ رَسُولُ اللهِ4: <الأئمَّةُ بَعْدِي اثْنا عَشَرَ، عَدَدَ شُهُورِ الحَوْلِ. وَمِنّا مَهْدِيُّ هَذِهِ الاُمَّةِ، لَهُ هَيْبَةُ موسى وَبَهاءُ عيسى، وَحُكْمُ داوُدَ، وَصَبْرُ أيُّوبَ>.
(بحار الأنوار، 36، 303، 141)
2_1_8_ أبُو المُفَضَّلِ مُحَمَّدُ بْنُ عَبْدِ اللهِ قالَ: حَدَّثَنا أبُو العَبّاسِ أحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدِ بْنِ عُقْدَةٍ، قالَ: حَدَّثَنا يَحْيَى بْنُ زَكَرِيّا, عَنِ الحَسَنِ بْنِ مَحْبُوبٍ, عَنْ هِشامِ بْنِ سالِمٍ, عَنْ زَيْدٍ الكُناسِي قالَ: سَمِعْتُ أبا جَعْفَرٍ يَقُولُ: <صاحِبُ هَذا الأمْرِ فِيهِ سُنَّةٌ مِنْ يُوسُفَ، وَسُنَّةٌ مِنْ موسى، وَسُنَّةٌ مِنْ عيسى، وَسُنَّةٌ مِنْ مُحَمَّدٍ. وأمّا شِبْهُهُ مِنْ يُوسُفَ فإنَّ إخْوَتَهُ يُبايِعُونَهُ وَيُخاطِبُونَهُ وَهُمْ لا يَعْرِفُونَهُ، وأمّا شِبْهُهُ مِنْ موسى فَخائِفٌ، وأمّا شِبْهُهُ مِنْ عيسى فالسِّياحَةُ، وأمّا شِبْهُهُ مِنْ مُحَمَّدٍ فالسَيْفُ>.
(دلائل الإمامة، 291)
2,1.9. Sa‘íd ibn Jubayr reported, “Zayn al-‘àbidínu said, ‘In the Qà’im there is a characteristic (sunnah) of Noah, which is long life; from Abraham, having a hidden birth and being separated from the people; from Moses, fear and absence; from Jesus, the disagreement of people about him; from Job, release after suffering; and from Muåammad1 going out with the sword. ”
(Al-Æiràì al-Mustaqím, 2, 238)
2,1.10. Jàbir reported that Abê Jafaru said, “Verily the Lord, the blessed and almighty, says, Enter into heaven by my mercy, save yourselves from the Fire by my pardon and devide the heaven according to your deeds. By My glory! I will send you down in the everlasting and noble dwelling. When they enter it they will become like Adam with his height…, like Jesus, with the youth of thirty- three years, like Muåammad with the Arabic language, like Joseph, with a beautiful figure shining with light, and like Job, with a heart of purity from hatred.”
(Biåàr, 8, 218, 207)
2,1.11. Among the intimate conversations between Allah and Moses ibn Imràn is, “O Moses! I recommend to you as One Who is kind and compassionate to you Ibn Baìêl, Jesus the son of Mary, who has a donkey and a burnoose, olive oil and olives and a prayer niche.”
(Biåàr 13, 332, 13)
2_1_9_ سعيدُ بنُ جبيرٍ: قالَ زَينُ العَابِدِينD: <في القائِمِ سُنّةٌ مِن نوحٍ هِيَ طُولُ العُمرِ وَمِن إبراهيمَ الخِفاءُ لِلوِلادَةِ وَاعتِزالُ الناسِ إيّاهُ وَمِن مُوسَى الخَوفُ وَالغَيبَةُ وَمِن عِيسَى اختِلافُ الناسِ فِيهِ وَمِن أيّوبَ الفَرَجُ بَعدَ البَلوَى وَمِن مُحَمّدٍ4 الخُرُوجُ بِالسَّيفِ>.
(الصراط المستقيم، 2، 238)
2_1_10_ عَنْ عَوْفِ بْنِ عَبْدِ اللهِ, عَنْ جابِرٍ, عَنْ أبِي جَعْفَرٍD قالَ: <إنَّ الربَّ تَبارَكَ وَتَعالَى يَقُولُ: اُدْخُلُوا الجَنَّةَ بِرَحْمَتِي، وانْجُوا مِنَ النارِ بِعَفْوِي، وَتُقَسِّمُوا الجَنَّةَ بِأعْمالِكُم، فَوَعِزَّتِي لاَنْزِلَنَّكُمْ دارَ الخُلُودِ وَدارَ الكَرامَةِ فإذا دَخَلُوها صارُوا عَلَى طُولِ آدَمَ... وَعَلَى مَلَدِ عيسى، ثَلاثاً وَثَلاثِينَ سَنَةٍ، وَعَلَى لِسانِ مُحَمَّدٍ، العَرَبِيَّةِ؛ وَعَلَى صُورَةِ يُوسُفَ في الحُسْنِ، ثُمَّ يَعْلُو وُجُوهَهُمُ النورُ؛ وَعَلَى قَلْبِ أيُّوبَ في السَلامَةِ مِنَ الغِلِّ>.
(بحار الأنوار، 8، 218، 207)
2_1_11_ اللهُ عَزَّ وَجَلَّ قالَ لِمُوسَى بْنِ عِمْرانَ: <...يا موسى، أُوصِيكَ وَصِيَّةَ الشفِيقِ المُشْفِقِ، بِابْنِ البَتُولِ، عيسى بنِ مَريَمَ، صاحِبِ الأتانِ والبُرْنُسِ، والزيْتِ والزيْتُونِ والمِحْرابِ>.
(بحارالأنوار، 13، 332، 13)
2,1.12. Abê Abdullahu said, “…Then Noah took the Ark (of the covenant) and buried it in al-Gharí, the part of the mountain on which Allah talked with Moses, on which He sanctified Jesus, on which He took Abraham as a friend, took Muåammad as a beloved, and made it a dwelling for the prophets….”
(Jàmi al-Akhbàr, 21)
2,1.13. The Prophet1 said, “Whoever says the prayer of Tuesday night with thirty raka and in each raka he reads Sêra Åamd and the verse al-Kursí one time and Sêra Tawåíd seven times, Allah will give him the reward of Job, the patient, John the son of Zachariah and Jesus the son of Mary….”
(Mustadrak al-Wasàil, 6, 370, 7014)
2.2. His Characteristics In his own words
2,2,1. Yazíd al-Kunàsí said, “I asked Abê Jafar [Imam Bàqir]u, Was Jesus the son of Mary the authority from Allah for the people of his time when he spoke from the cradle? He said, He was on that day a prophet, an authority from Allah, but not a messenger. Did you not hear his saying when he said, (Verily, I am a servant of Allah. He has given me the Book, and has made me a prophet, and has made me blessed wherever I may be. And He has enjoined on me prayer and charity (zakàh) as long as I live.)“ (19:30-31) I said, “Then was he an authority of Allah for Zachariahu on that day in those circumstances while he was in the cradle?” He said, “Jesus was a sign for the people in those circumstances and mercy from Allah for Mary when he spoke, and he spoke up for her, and he was a prophet and an authority from Allah for those who heard his speech in those circumstances. Then he was quiet, and he did not speak until two years had passed. And Zachariahu was the authority from Allah after the silence of Jesus for two years.
2_1_12_ أبُو عَبْدِ اللهِ الصَادِق قالَ في حَدِيثٍ: <...فأخَذَ نُوحٌ التَابُوتَ، فَدَفَنَهُ في الغَرِيِّ، وَهُوَ قِطْعَةٌ مِنَ الجَبَلِ الذي كَلَّمَ اللهُ موسى [عليه] تَكْلِيماً، وَقَدَّسَ عَلَيْهِ عيسى تَقْدِيساً، واتَّخَذَ إبْراهِيمَ خَلِيلاً، واتَّخَذَ مُحَمَّداً حَبِيباً، وَجَعَلَهُ لِلنَّبِيِّينَ مَسْكَناً...>.
(جامع الأخبار، 21)
2_1_13_ النَبيّ4: أنّه قالَ: <مَنْ صَلَّى لَيْلَةَ الأربَعاءِ ثَلاثِينَ رَكْعَةً، يَقْراُ في كُلِّ رَكْعَةٍ الحَمْدَ مَرَّةً، وآيَةَ الكُرْسِيِّ مَرَّةً، وَسَبْعَ مَرّاتٍ قُلْ هُوَ الله أحَدٌ، أعْطاهُ الله تَعالَى يَوْمَ القِيامَةِ ثَوابَ أيُّوبَ الصابِرِ، وَثَوابَ يَحْيَى بْنِ زَكَرِيّا، وَثَوابَ عيسَى بنِ مَريَمَ...>.
(مستدرك الوسائل، 6، 370، 7014)
2_2_ أوصافه بلسانه
2_2_1_ عِدّةٌ مِن أصحابِنا, عَن أحمدَ بنِ محمّدٍ بنِ عيسى, عَن ابن مَحبوبٍ, عَن هشامِ بنِ سالِمٍ, عَن يَزيدٍ الكُناسِي قالَ: سألتُ أبا جَعْفَرٍD: أكانَ عيسَى بنُ مَريَمَD حِينَ تَكَلَّمَ في المَهْدِ حُجَّةَ اللهِ عَلَى أهْلِ زَمانِهِ؟ فَقالَ: <كانَ يَوْمَئِذٍ نَبِيّاً، حُجَّةَ اللهِ، غَيْرَ مُرْسَلٍ، أما تَسْمَعُ لِقَوْلِهِ حِينَ قالَ: ]إنِّي عَبْدُ اللهِ آتانِيَ الكِتابَ وَجَعَلَنِي نَبِيّاً وَجَعَلَنِي مُبارَكاً أيْنَ ما كُنْتُ وأوْصانِي بالصلاةِ والزَّكاةِ مادُمْتُ حَيّاً[>.
قُلْتُ: فَكانَ يَوْمَئِذٍ حُجَّةً لِلَّهِ عَلَى زَكَرِيّا في تِلْكَ الحالِ وَهُوَ في المَهْدِ؟ فَقالَ: <كانَ عيسَى في تِلْكَ الحالِ آيَةً لِلنّاسِ، وَرَحْمَةً مِنَ اللهِ لِمَرْيَمَ حِينَ تَكَلَّمَ، فَعَبَّرَ عَنْها، وَكانَ نَبِيّاً، حُجَّةً عَلَى مَنْ سَمِعَ كَلامَهُ في تِلْكَ الحالِ، ثُمَّ صَمَتَ، فَلَمْ يَتَكَلَّمْ حَتَّى مَضَتْ لَهُ سَنَتانِ، وَكانَ زَكَرِيّا الحُجَّةَ لِلَّهِ عَزَّ وَجَلَّ عَلَى الناسِ بَعْدَ صَمْتِ
Then Zachariah died. John, his son, inherited the Book and wisdom from him, while he was a small child. Have you not heard what He, the Mighty and Majestic, has said, (O John! Hold the Book fast, and We granted him wisdom while yet a child.) (19:12)? When Jesus reached seven years he spoke as a prophet and messenger, while he received revelation from Allah, the Exalted. So, Jesus was the authority for John and all the people. O Abê Khàlid [Yazíd]! The earth cannot endure even for a single day without an authority from Allah for all people, from the day that Allah created Adamu and settled him on earth.”
(Kàfí, 1, 382, 1)
2,2.2. Jesusu said, “O group of apostles! I have thrown the world down on its face for you. So, after me, do not pick it up again, for among the vile things of this world is that Allah is rebelled against in it, and among the vile things of this world is that the roots of all evil are in the love of this world.”
(Majmêah Warràm, 1, 129)
2,2,3. Jesusu said, “Verily, I threw this world on its face for you and you sat on its back. Then none contend with you but kings and women. As for kings, do not contend with them for this world, then they will not bother you when you abandon their world. As for women, then beware of them by fasting and praying.”
(Biåàr, 14, 327)
2,2,4. Jesusu said, “I am the one who threw the world on its face and sat on its back. There is no child for me to die, and no house to be destroyed.”
(Majmêah Warràm, 2, 16)
2,2,5. Regarding [the ayah of the Quràn]: (And I inform you of what you eat and of what you store in your houses) (3:49), Imam Bàqir said, “Surely, Jesusu used to say to the children of Israel, Indeed I am the Apostle of Allah to you, and I create something like the form of a bird for you out of clay, and I blow into it, then it becomes a bird by the permission of Allah, and I cure the born blind and the leper. They said, We see what you do as nothing but sorcery. So, show us a sign that we may know that you are true. He said, Tell me, if I inform you of what you eat and of what you store in your houses, of what you have eaten in your houses before you left them and of what you stored for night, will you know that I am true? They said, Yes. Then he said to some of the men, You ate this and that, and you drank this and that, and you put up this and that. Then
عيسَى بِسَنَتَيْنِ، ثُمَّ ماتَ زَكَرِيّا، فَوَرِثَهُ ابنهُ يَحْيَى الكِتابَ والحِكْمَةَ، وَهُوَ صَبِيٌّ صَغِيرٌ، أما تَسْمَعُ لِقَوْلِهِ عَزَّ وَجَلَّ: ]يا يَحْيَى خُذْ الكِتابَ بِقُوَّةٍ وَآتَيْناهُ الحُكْمَ صَبِيّاً[ فَلَمّا بَلَغَ عيسَىD سَبْعَ سِنِينَ تَكَلَّمَ بالنبُوَّةِ والرسالَةِ حِينَ أوحى اللهُ تَعالَى إلَيْهِ، فَكانَ عيسَى الحُجَّةَ عَلَى يَحْيَى وَعَلَى الناسِ أجْمَعِينَ، وَلَيْسَ تَبْقَى الأرضُ يا أبا خالِدٍ يَوْماً واحِداً بِغَيْرِ حُجَّةٍ لِلَّهِ عَلَى الناسِ، مُنْذُ يَوْمَ خَلَقَ اللهُ آدَمَD وأسْكَنَهُ الأرضَ>.
(الكافي، 1، 382، 1)
2_2_2_ عيسىD قالَ: <يا مَعْشَرَ الحَوارِيِّينَ، إنّي قَدْ أكْبَبْتُ لَكُمُ الدنْيا عَلَى وَجْهِها، فَلا تَنْعَشُوها بَعْدِي، فإنَّ مِنْ خُبْثِ الدنيا أنْ عُصِي اللهُ فِيها، وإنَّ مِنْ خُبْثِ الدنْيا أنَّ الآخِرَةَ لا تُنالُ وَلا تُدْرَكُ إلاّ بِتَرْكِها. فاعْبُرُوا الدنيا وَلا تَعْمُرُوها، واعْلَمُوا أنَّ أصْلَ كُلِّ خَطِيئَةٍ حُبُّ الدنْيا، وَرُبَّ شَهْوَةٍ أوْرَثَتْ أهْلَها حُزْناً طَوِيلاً>.
(مجموعة ورّام، 1، 129)
2_2_3_ عيسىD قالَ: <إنّي بَطَحْتُ لَكُمُ الدنْيا وَجَلَسْتُمْ عَلَى ظَهْرِها. فَلا يُنازِعَنَّكُمْ فيِها إلاّ المُلُوكُ والنساءُ. فأمّا المُلُوكُ فَلا تُنازِعُوهُمُ الدنيا، فإنَّهُمْ لَمْ يَتَعَرَّضُوا لَكُم ما تَرَكْتُمْ دُنْياهُمْ؛ وأمّا النساءُ فاتَّقُوهُنَّ بِالصوْمِ والصلاةِ>.
(بحار الأنوار، 14، 327)
2_2_4_ عيسىD قالَ: <أنا الذي أكْبَبْتُ الدنْيا لِوَجْهِها، وَجَلَسْتُ عَلَى ظَهْرِها، لَيْسَ لِي وَلَدٌ يَمُوتُ، وَلا بَيْتٌ يَخْرَبُ>.
(مجموعة ورّام، 2، 16)
2_2_5_ أحْمَدُ بْنُ مُحَمَّدٍ الهَمَدانِيُّ, عَنْ جَعْفَرِ بْنِ عَبْدِ اللهِ, عَنْ كَثِيرِ بْنِ عَيّاشٍ, عَنْ أبِي الجارُودِ, عَنْ أبِي جَعْفَرٍD في قَوْلِهِ:]وأنَبِّئُكُمْ بِما تأكُلُونَ وَما
some accepted him and believed, and some disbelieved. That was a sign for them if they were believers.”
(Biåàr 14, 246, 25)
2,2,6. Jesusu said, “My servant is my hands and my mount is my feet; my bed is the earth and my pillow, a stone; my blanket in the winter is the east of the earth and my lamp in the night is the moon; my stew is hunger and my motto is fear; my clothing is wool and my fruit and my basil is what grows from the earth for the wild beasts and cattle. I sleep while I have nothing and I rise while I have nothing, and yet there is no one on earth more wealthy than I.”
(Biåàr, 14, 239, 17)
2,2,7. It is reported that Abê Abd Allahu said, “Jesus the son of Maryu among his sayings to the children of Israel said, I entered into the morning among you while my stew has been hunger, my food has been something that grows from the earth for the wild animals and beasts, my lamp has been the moon, my carpet has been the earth and my pillow has been stone. There is no house for me that may be ruined, no property which may be destroyed, no child who may die and no wife who may become sad. I enter into the morning while there is nothing for me and enter into the night while there is nothing for me, and I am the most wealthy person among the children of Adam.”
(Biåàr, 14, 321, 30)
تَدَّخِرُونَ في بُيُوتِكُمْ[ قالَ: <فإنَّ عيسى كانَ يَقُولُ لِبَنِي إسْرائِيِلَ: <إنّي رَسُولُ اللهِ إلَيْكُمْ، وإنِّي أخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْأةِ الطَّيْرِ، فأنْفُخُ فِيهِ فَيَكُونُ طَيْراً بِإذْنِ اللهِ؛ وأبْرِئُ الأكْمَهَ والأبرصَ> الأكْمَهُ هُوَ الأعمَى>ُقالوا: ما نَرَى الذي تَصْنَعُ إلاّ سِحْراً، فأرِنا آيَةً نَعْلَمُ أنَّكَ صادِقٌ> قالَ: أرايْتُمْ إنْ أخْبَرْتُكُمْ بِما تأكُلُونَ وَما تَدَّخِرُونَ في بُيُوتِكُمْ، يَقُولُ ما أكَلْتُمْ في بُيُوتِكُمْ قَبْلَ أنْ تَخْرُجُوا، وَما ادَّخَرْتُمْ إلى الليْلِ، تَعْلَمُونَ إنِّي صادِقٌ؟ قالُوا: نَعَمْ، فَكانَ يَقُولُ لِلرَّجُلِ: أكَلْتَ كَذا وَكَذا، وَشَرِبْتَ كَذا وَكَذا، وَرَفَعْتَ كَذا وَكَذا، فَمِنْهُمْ مَنْ يَقْبَلُ مِنْهُ فَيُؤْمِنُ، وَمِنْهُمْ مَنْ يَكْفُرُ، وَكانَ لَهُمْ في ذَلِكَ آيَةٌ إنْ كانُوا مُؤْمِنِينَ>.
(بحار الأنوار، 14، 246، 25)
2_2_6_ عيسىD قالَ: <خادِمِي يَدايَ، وَدابَّتِي رِجْلايَ، وَفَراشِي الأرضُ، وَوِسادِي الحَجَرُ، وَدِفْئِي في الشِتاءِ مَشارِقُ الأرضِ، وَسِراجِي بِالليْلِ القَمَرُ، وإدامِي الجُوعُ، وَشِعارِي الخَوْفُ، وَلِباسِي الصوفُ، وَفاكِهَتِي وَرِيْحانَتِي ما أنْبَتَتِ الأرضُ لِلْوُحُوشِ والأنْعامِ، أبِيتُ وَلَيْسَ لِي شَيْء، واُصْبِحُ وَلَيْسَ لِي شَيْء، وَلَيْسَ عَلَى وَجْهِ الأرضِ أحَدٌ أغْنَى مِنِّي>.
(بحار الأنوار، 14، 239، 17)
2_2_7_ سَعْدٌ, عَنِ البَرْقِي, عَنْ عَلِيِّ بْنِ حَدِيدٍ عَمَّنْ ذَكَرَهُ, عَنْ أبِي عَبْدِ اللهِD قالَ: <قالَ عيسَى بنُ مَريَمَD في خُطْبَتِهِ، قامَ بها في بَنِي إسْرائِيِلَ: أصْبَحْتُ فِيكُمْ وإدامِي الجُوعُ، وَطَعامِي ما تُنْبِتُ الأرضُ لِلْوُحُوشِ والأنْعامِ، وَسِراجِي القَمَرُ، وَفَراشِي التَرابُ، وَوِسادَتِي الحَجَرُ، لَيْسَ لِي بَيْتٌ يَخْرَبُ، وَلا مالٌ يَتْلَفُ، وَلا وَلَدٌ يَمُوتُ، وَلا امْرأةٌ تَحْزَنُ. أصْبَحْتُ وَلَيْسَ لِي شَيْء، وأمْسَيْتُ وَلَيْسَ لِي شَيْء. وأنا أغْنَى وُلْدِ آدَمَ>.
(بحار الأنوار، 14، 321، 30)
2,2,8. One of the Imams is reported to have said, “It was said to Jesus the son of Maryu, How did you begin the morning, O Spirit of Allah? He said, I began the morning with my Lord, the Blessed and Supreme, above me and the fire (of hell) before me and death in pursuit of me. I have not obtained that for which I wished and I cannot keep away the things I hate. So who of the poor is more poor than I?”
(Biåàr, 14, 322, 31)
2_2_8_ جَماعَةٌ, عَنْ أبِي المُفَضَّلِ بِإسْنادِهِ, عَنْ شَقِيقِ البَلْخِيِّ، عَمَّنْ أخْبَرَهُ مِنْ أهْلِ العِلْمِ، قالَ: قِيلَ لعيسَى بنِ مَريَمَD: كَيْفَ أصْبَحْتَ يا رُوحَ اللهِ؟ قالَ: <أصْبَحْتُ وَرَبِّي تَبارَكَ وَتَعالى مِنْ فَوْقِي، والنارُ أمامِي، والمَوْتُ في طَلَبِي، لا أمْلِكُ ما أرْجُو، وَلا أُطِيقُ دَفْعَ ما أكْرَهُ، فأيُّ فَقِيرٍ أفْقَرُ مِنِّي؟>.
(بحار الأنوار، 14، 322، 31)
3. THE MISSION OF JESUS
3.1. HIS PROPHETHOOD
3,1.1. It is reported that Imam Æàdiqu said, “…Follow the Apostle of Allah, and confess to what has been sent down from Allah, and follow the signs of guidance, for they are the signs of trustworthiness and God-wariness; and know that if one denies Jesus the son of Maryu, but confesses to all the prophets but him, he does not believe...”
(Biåàr, 23, 96, 3)
3_1_ نبوّته
3_1_1_ سَعْدٌ, عَنْ البَرْقِيِّ, عَنْ أبِيهِ، عَنْ ابن أبِي عُمَيْرٍ, عَنْ مُحَمَّدِ بْنِ عَبْدِ الرحْمَانِ بْنِ أبِي لِيْلَى, عَنْ أبِي عَبْدِ اللهِ الصادِقِD في حَدِيثٍ طَوِيلٍ يَقُولُ في آخِرِهِ: <...إتَّبِعُوا قَوْلَ رَسُولِ اللهِ4، وأقِرُّوا بِما نُزِّلَ مِنْ عِنْدِ اللهِ عَزَّ وَجَلَّ، إتَّبِعُوا آثارَ الهُدَى فإنَّها عَلاماتُ الأمانَةِ والتُقَى، واعْلَمُوا أنَّهُ لَوْ أنْكَرَ رَجُلٌ عيسَى بنَ مَريَمَ وأقَرَّ بِمَنْ سِواهُ مِنَ الرسُلِ لَمْ يُؤْمِنْ...>.
(بحار الأنوار، 23، 96، 3)
3,1.2. The Apostle of Allah said, “Verily, Gabriel brought down a book to me in which there was information about the kings before me, and information about the prophets and apostles who were commissioned before I was:… Ashbakh ibn Ashjàn was a king called al-Kays who ruled for two hundred sixty-six years. In the fifty-first year of his rule Allah commissioned Jesus the son of Maryu and bestowed upon him light, knowledge and wisdom, and the knowledge of all the prophets before him, and He added to this the Gospel. He commissioned him to Jerusalem (Bayt al-Maqdis) for the children of Israel to invite them to the divine book and wisdom and to faith in Allah and the prophet. Most of them turned away from him rebelliously and disbelieving.
When they failed to believe, Jesus called his Lord and was adamant, and some of them were transformed into devils to show them a sign from which they could take a lesson; but this did not increase in them anything but rebellion and disbelief. So, Jesus came to Jerusalem, invited them and encouraged them to what is near to Allah for thirty-three years, until the Jews sought him and (afterward) claimed to have punished him and buried him alive. Some of them claimed to have killed him and to have crucified him. Allah did not let them gain sovereignty over him, but it was a mistake they made.
They were not able to chastise him or bury him, and they could not kill him or crucify him, because of the saying of Allah, the mighty and magnificent, (I am going to take you away and lift you up unto Me and purify you of those who disbelieve) (3:55). So, they were not able to kill him or crucify him, for if they had been able to do so, this would belie His saying, (Allah raised him up unto Himself) (4:158), after Allah took him. When Allah wanted to raise him, He revealed to him to entrust the light of Allah, His wisdom and the knowledge of His book to Simon ibn Åamên al-Æafà, his successor among the believers. So, he did this....”
(Biåàr, 14, 515, 4)
3_1_2_ سَعْدٌ, عَنْ ابن عيسى, عَنْ ابن مَعْرُوفٍ, عَنْ ابن مَهْزِيارٍ, عَنْ الحَسَنِ بْنِ سَعِيدٍ, عَنْ مُحَمَّدِ بْنِ إسْماعِيلَ القُرَشِيِّ عَمَّنْ حَدَّثَهُ, عَنْ إسْماعِيلَ بْنِ أبِي رافِعٍ, عَنْ أبِيهِ قالَ: قالَ رَسُولُ اللهِ4: <إنَّ جَبْرَئِيلَ نَزَلَ عَلَيَّ بِكِتابٍ فِيهِ خَبَرُ المُلُوكِ, مُلُوكِ الأرضِ قَبْلِي, وَخَبَرُ مَنْ بُعِثَ قَبْلِي مِنَ الأنبِياءِ والرسُلِ... لَمّا مَلِكَ أشْبَخُ بْنُ أشْجانَ, وَكانَ يُسَمَّى الكَيْسُ, وَمَلِكَ مِائَتَيْنِ وَسِتاً وَسِتِّينَ سَنَةٍ, فَفِي سَنَةِ إحْدَى وَخَمْسِينَ مِنْ مُلْكِهِ بَعَثَ اللهُ عيسَى بنَ مَريَمَD واسْتَوْدَعَهُ النورَ والعِلْمَ والحِكْمَةَ وَجَمِيعَ عُلُومِ الأنبِياءِ قَبْلَهُ, وَزادَهُ الإنجيلَ، وَبَعَثَهُ إلى بَيتِ المَقْدِسِ إلى بَنِي إسْرائِيلَ, يَدْعُوهُمْ إلى كِتابِهِ وَحِكْمَتِهِ، وإلَى الإيمانِ بِاللهِ وَبِرَسُولِهِ. فأبَى أكْثَرُهُمْ إلاّ طُغْياناً وَكُفْراً.
فَلَمّا لَمْ يُؤْمِنُوا بِهِ دَعا رَبَّهُ وَعَزَمَ عَلَيْهِ, فَمَسَخَ مِنْهُمْ شَياطِينَ لِيُرِيَهُمْ آيَةً فَيَعْتَبِرُوا، فَلَمْ يَزِدْهُمْ ذَلِكَ إلاّ طُغْياناً وَكُفْراً، فأتَى بَيْتَ المَقْدِسِ يَدْعُوهُمْ وَيَرْغَبُهُمْ في ما عِنْدَ اللهِ ثَلاثاً وَثَلاثِينَ سَنَةٍ, حَتَّى طَلِبَتْهُ اليَهُودُ, وادَّعَتْ أنَّها عَذَّبَتْهُ وَدَفَنَتْهُ في الأرضِ حَيّاً, وادَّعَى بَعْضُهُمْ أنَّهُمْ قَتَلُوهُ وَصَلَبُوهُ، وَما كانَ اللهُ لِيَجْعَلَ لَهُمْ عَلَيْهِ سُلْطاناً, وإنَّما شُبِّهَ لَهُمْ.
وَما قَدَرُوا عَلَى عَذابِهِ وَدَفْنِهِ، وَلا عَلَى قَتْلِهِ وَصَلْبِهِ، قَوْلُهُ عَزَّ وَجَلَّ: ]إنِّي مُتَوَفِّيكَ وَرافِعُكَ إليَّ وَمُطَهِّرُكَ مِنَ الذينَ كَفَرُوا[ فَلَمْ يَقْتَدِرُوا عَلَى قَتْلِهِ وَصَلْبِهِ، ِلأنَّهُمْ لَوْ قَدَرُوا عَلَى ذَلِكَ كانَ تَكْذِيباً لِقَوْلِهِ، بَلْ رَفَعَهُ اللهُ إلَيهِ بَعْدَ أنْ تَوَفّاهُD. فَلَمّا أرادَ اللهُ أنْ يَرْفَعَهُ أوحى إلَيهِ أنْ يَسْتَوْدِعَ نُورَ اللهِ وَحِكْمَتَهُ وَعِلْمَ كِتابِهِ شَمْعُونَ بْنَ حَمُّونَ الصَفا, خَلِيفَتَهُ عَلَى المُؤْمِنِينَ، فَفَعَلَ ذَلِكَ...>.
(بحار الأنوار، 14، 515، 4)
3,1.3. Æafwàn ibn Yaåyà said, “I said to Imam Rièàu, We used to ask you [about the Imam after you], before Allah had granted you Abê Jafar, and you used to say, “Allah will grant me a son.” Now, Allah has given him to you. Our eyes have been brightened! May Allah never show us the day [of your sorrow]! But if it should happen, whom should we follow? He pointed with his hand toward Abê Jafar, who was standing before him. Then I said, May I be your sacrifice! This boy is only three years old. He said, That does not matter. Jesus stood as an authority (åujjah) when he was three years old.”
(Kàfí, 1, 321, 10)
3,1.4. Before his son (Muåammad al-Taqí) was born, al-Rièàu said, “By Allah, He will make from me something by which the truth and its followers are proven, and He will destroy by it what is wrong and its followers,” then al-Taqiu was born after a year. Then he said, “This is Abê Jafar. I put him in my seat, and I set him in my place. We are the Folk of the Household whose children inherit from their elders exactly.” It was said to him, “This son is only three years old.” He said, “It does not harm him. Jesus stood as an authority (åujjah) when he was less than three years old.”
(Kharàij Wa al-Jaràiå, 2, 899)
3,1.5. It is reported that [Imam] Rièàu said, “Verily Allah, the Exalted, authorized Jesusu when he was two years old.”
(Biåàr, 14, 257, 54)
3,1.6. Abê al-Åasanu said, “…On the Resurrection day there will be four people from among the first ones and four people from among the last ones on the Throne of Allah, the Mighty and Magnificent. As for the four of the first, they are Noah, Abraham, Moses and Jesus and the last are Muåammad, Alí, al-Åasan and al-Åusayn, peace be with them.”
(Tahdhíb, 6, 84, 3)
3_1_3_ مُحَمَّدُ بْنُ يَحْيَى، عَنْ أحْمَدَ بْنِ مُحَمَّدٍ، عَنْ صَفْوانَ بْنِ يَحْيَى قالَ: قُلْتُ لِلرِّضا: قَدْ كُنّا نَسْألُكَ قَبْلَ أنْ يَهَبَ الله لَكَ أبا جَعْفَرٍ، فَكُنْتَ تَقُولُ: يَهَبُ اللهُ لِي غُلاماً، فَقَدْ وَهَبَهُ الله لَكَ فأقَرَّ عُيُونَنا، فَلا أرانا اللهُ يَوْمَكَ، فَإنْ كانَ كَوْنٌ، فَإلَى مَنْ؟ فأشارَ بِيَدِهِ إلى أبِي جَعْفَرٍ وَهُوَ قائِمٌ بَيْنَ يَدَيْهِ، فَقُلْتُ: جُعِلْتُ فِداكَ، هَذا ابن ثَلاثِ سِنِينَ! فَقالَ: <وَما يَضُرُّهُ مِنْ ذَلِكَ، فَقَدْ قامَ عيسى بالحُجَّةِ وَهُوَ ابن ثَلاثِ سِنِينَ>.
(الكافي، 1، 321، 10)
3_1_4_ أبوالحَسَنِ الرضاD قالَ قَبْلَ وِلادَةِ وَلَدِهِ مُحَمَّدِ بْنِ عَلِيٍّ التَقِيّ: <واللهِ لَيَجْعَلَنَّ اللهُ مِنِّي ما يَثْبُتُ بِهِ الحَقَّ وأهْلَهُ، وَيَمْحَقُ بِهِ الباطِلَ وأهْلَهُ>. فَوُلِدَ التَقِيُّD بَعْدَ سَنَةٍ، فَقالَ: <هَذا أبُو جَعْفَرٍ، قَدْ أجْلَسْتُهُ مَجْلِسِي وَصَيَّرْتُهُ مَكانِي. إنّا أهْلُ بَيْتٍ يَتَوارَثُ أصاغِرُنا أكابِرَنا, القُذَّةُ بِالقُذَّةِ>. قِيلَ: هَذا ابن ثَلاثِ سِنِينَ! فَقالَ: <ما يَضُرُّ مِنْ ذَلِكَ, وَقَدْ قامَ عيسى بِالحُجَّةِ وَهُوَ ابن أقَلَّ مِنْ ثَلاثِ سِنِينَ>.
(الخرائج والجرائح، 2، 899)
3_1_5_ عَلِيُّ بْنُ مُحَمَّدٍ, عَنْ مُحَمَّدٍ بْنِ الحَسَنِ, عَنْ عَبْدِ اللهِ بْنِ جَعْفَرٍ الحِمْيَرِيّ, عَنْ الرضا قالَ: <إنَّ اللهَ تَعالَى احْتَجَّ بعيسى وَهُوَ ابن سَنَتَيْنِ>.
(بحار الأنوار، 14، 257، 54)
3_1_6_ أبُو الحَسَنِ موسى: أنّهُ قالَ في حَدِيثٍ: <...إذا كانَ يَوْمُ القِيامَةِ كانَ عَلَى عَرْشِ اللهِ عَزَّ وَجَلَّ أرْبَعَةٌ مِنَ الأوَّلِينَ وأربَعَةٌ مِنَ الآخِرِينَ، فأمّا الأربَعَةُ الذينَ هُمْ مِنَ الأوَّلِينَ فَنُوحٌ وإبْراهِيمُ وَمُوسَى وَعِيسَى'، وأمّا الآخِرُونَ فَمُحَمَّدٌ وَعَليٌ والحَسَنُ والحُسَيْنُ'>.
(التهذيب، 6، 84، 3)
3,1.7. Abê Dhar, may Allah have mercy upon him, said, “The Apostle of Allah was sitting in the mosque alone when I entered it. So I took advantage of his solitude and said, “… O Apostle of Allah! How many prophets were there?” He said, “One hundred twenty-four thousand.” I said, “How many apostles were there?” “Three hundred and thirteen all together.” I said, “Who was the first prophet?” He said, “Adam.” I said, “Was he an apostle among the prophets?” He replied, “Yes, Allah created him by His hand and blew into him from His spirit.” Then he1 continued, “O Abê Dhar these four prophets among the prophets are Siryàní: Adam, Seth, Ukhnêkh, that is, Idrís, who was the first person to write with a pen, and Noah, peace be with them. And four of them are Arab: Hêd, Æàliå, Shuayb and your prophet Muåammad. The first prophet from the children of Isreal was Moses and the last of them was Jesus, and six hundred prophets were between them.” I said, “O the Apostle of Allah! How many books did Allah send?” He replied “One hundred and four books. He sent fifty scrolls to Seth, thirty scrolls to Idrís, and twenty scrolls to Abraham. And He sent the Torah, Bible, Psalms and Furqàn.”
(Khiæàl, 2, 524)
3,1.8. Jafar ibn Muåammadu said, “Gabriel remained forty days and did not descend to the Prophet. He said, “O my Lord my yearning for your Prophet has become intense, alow me.” Allah the Exalted revealed to him, “O Gabriel descend to My friend and My Prophet, then give him My greetings of peace, and inform him that I have distinguished him with prophethood and made him surpass all the prophets, and give my greetings of peace to his successor and inform him that I have distinguished him with succession and made him surpass all the successors.” Gabriel descended to the Prophet and said, “…O Muåammad! Whoever followed Seth would be saved by Seth, Seth was saved by Adam and Adam was saved by Allah.
3_1_7_ أبو ذَر رَحْمَةُ اللهِ عَلَيْهِ قالَ: <دَخَلْتُ عَلَى رَسُولِ اللهِ4, وَهُوَ جالِسٌ في المَسْجِدِ وَحْدَهُ, فاغْتَنَمْتُ خَلْوَتَهُ ... قُلْتُ: يا رَسُولَ اللهِ، كَمِ النَبِيُّونَ؟ قالَ: <مِائةُ ألفٍ وأربَعَةٌ وَعِشْرُونَ ألفَ نَبِيٍّ>. قُلْتُ: كَمِ المُرْسَلُونَ مِنْهُمْ؟ قالَ: <ثَلاثُمِائة وَثَلاثَةَ عَشَرَ جَمّاءَ غَفِيراءَ>. قُلْتُ: مَنْ كانَ أوَّلُ الأنبِياءِ؟ قالَ: <آدَمُ> قُلْتُ: وَكانَ مِن الأنبِياءِ مُرْسَلاً؟ قالَ: <نَعَم، خَلَقَهُ اللهُ بِيَدِهِ وَنَفَخَ فِيهِ مِنْ رُوحِهِ> ثُمَّ قالَ4: <يا أبا ذَر، أربَعَةٌ مِنَ الأنبِياءِ سِرْيانِيُّونَ: آدَمُ، وَشِيْثُ، وأخْنُوخُ وَهُوَ إدْرِيسُ وَهُوَ أوَّلُ مَنْ خَطَّ بِالقَلَمِ وَنُوحٌ. وأربَعَةٌ مِنَ الأنبِياءِ مِنَ العَرَبِ: هُودٌ، وَصالِحٌ، وَشُعَيْبٌ، وَنَبِيُّكَ مُحَمَّدٌ. وأوَّلُ نَبِيٍّ مِنْ بَنِى إسْرائِيلَ موسى وآخِرُهُمْ عيسى وَ[بَيْنَهُما] سِتُّمِائة نَبِيٍّ> قُلْتُ: يا رَسُولَ اللهِ، كَمْ أنْزَلَ اللهُ مِنْ كِتابٍ؟ قالَ: <مِائةَ كِتابٍ وأربَعَةَ كُتُبٍ، أنْزَلَ اللهُ عَلَى شِيْثَ خَمْسِينَ صَحِيفَةً, وَعَلَى إدْرِيسَ ثَلاثِينَ صَحِيفَةً، وَعَلَى إبْراهِيمَ عِشْرِينَ صَحِيفَةً, وأنْزَلَ التَوْراةَ والإنجيلَ والزبُورَ والفُرْقانَ>.
(الخصال،2، 524)
3_1_8_ عَلِيُّ بْنُ الحُسَيْنِ مُعَنْعَناً, عَنْ جَعْفَرِ بْنِ مُحَمَّدٍD قالَ: <مَكَثَ جَبْرَئِيلُ أربَعِينَ يَوْماً لَمْ يَنْزِلْ عَلَى النَبِيِّ4، فَقالَ: يا رَبِّ، قَدِ اشْتَدَّ شَوْقِي إلى نَبِيِّكَ, فاذَنْ لِي، فأوْحَى اللهُ تَعالَى إلَيْهِ: يا جَبْرَئِيلُ، اهْبِطْ إلى حَبِيبِي وَنَبِيِّي فأقْرئْهُ منِّي السَلامَ, وأخْبِرْهُ أنّي [قَدْ] خَصَصْتُهُ بِالنبُوَّةِ وَفَضَّلْتُهُ عَلَى جَمِيعِ الأنبِياءِ, واقْرئْ وَصِيَّهُ مِنِّي [مِنّا] السَلامَ, وأخْبِرْهُ أنِّي خَصَصْتُهُ بِالوَصِيَّةِ وَفَضَّلْتُهُ عَلَى جَمِيعِ الأوْصِياءِ>.
قالَ: <فَهَبَطَ جَبْرَئِيلُD عَلَى النَبِيِّ4 ... فَقالَ جَبْرَئِيلُ: يا مُحَمَّدُ، نَجا مَنْ تَوَلّى شِيْثاً بِشِيْثٍ، وَنَجا شِيْثٌ بِآدَمَ، وَنَجا آدَمُ بِاللهِ.
Whoever followed Shem would been saved by Shem, Shem was saved by Noah and Noah wad saved by Allah. Whoever followed Àæif would be saved by Àæif, and Àæif was saved by Solomon. Whoever followed Yêsha would be saved by Yêsha, and Yêsha would be saved by Moses, and Moses was saved by Allah. Whoever followed Simon would be saved by Simon, and Simon would be saved by Jesus, and Jesus was saved by Allah. Whoever followed Alí would be saved by Alí and Alí would be saved by you, and you are saved by Allah. Verily, all things are by Allah. Verily, the angels and guardians are honored among all the angels for being in the company of Alí.” He said, “Then Alíu sat down while hearing the speech of Gabrielu, although he did not see him.
(Tafsír Furàt al-Kêfí, 378).
3,1.9. It is reported that Ibn Abê Yafêr said, “I heard Abu Abd Allahu say, The chiefs of the prophets and apostles are five and they are the possessors of constancy among the apostles, and they are the axis about which [the other prophets] turn: Noah, Abraham, Moses, Jesus and Muåammad, peace be with him and his descendants and all of the prophets.
(Kàfí, 1, 175, 3)
3,1.10. Among the questions of Shàmí is that he asked the Commander of the Faithfulu about the six prophets who had [special] names. He said, “Yêsha ibn Nên was Dhê al-Kifl, Yaqêb ibn Isåàq was Isràíl, Khièr was Åilqiyà, Yênus was Dhê al-Nên, Jesus was the Messiah and Muåammad was Aåmad, may the blessings of Allah be with all of them.”
(Biåàr, 16, 90, 22)
3,1.11. It is reported that [Imam] Bàqiru said, “Allah sent Jesus especially to the children of Israel, and his prophecy was in Jerusalem, and after him there were twelve apostles.”
(Biåàr, 14, 250)
وَنَجا مَنْ تَوَلَّى ساماً بِسامٍ، وَنَجا سامٌ بِنُوحٍ، وَنَجا نُوحٌ بِاللهِ. وَنَجا مَنْ تَوَلَّى آصِفَ بِآصِفَ، وَنَجا آصِفُ بِسُلَيْمانَ، وَنَجا سُلَيْمانُ بِاللهِ. وَنَجا مَنْ تَوَلَّى يُوشَعَ بِيُوشَعَ، وَنَجا يُوشَعُ بِمُوسَى، وَنَجا موسى بِاللهِ. وَنَجا مَنْ تَوَلَّى شَمْعُونَ بِشَمْعُونَ وَنَجا شَمْعُونُ بعيسى وَنَجا عيسى بِاللهِ, وَنَجا مَنْ تَوَلَّي عَلِيّاً بِعَلِيٍّ، وَنَجا عَلِيٌّ بِكَ، وَنَجَوْتَ أنتَ بِاللهِ. وإنَّما كُلُّ شَيءٍ بِاللهِ، وإنَّ المَلائِكَةَ والحَفَظَةَ لَيَفْخَرُونَ عَلَى جَمِيعِ المَلائِكَةِ لِصُحْبَِتها إيّاهُ>.
قالَ: <فَجَلَسَ عَلِيٌّ يَسْمَعُ كَلامَ جَبْرَئِيلَ وَلا يَرَى شَخْصَهُ>.
(تفسير فُرات الكوفيّ، 378)
3_1_9_ عِدَّةٌ مِنْ أصْحابِنا، عَنْ أحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدٍ بْنِ يَحْيَى الخَثْعَمِيِّ، عَنْ هِشامٍ، عَنْ ابن أبِي يَعْفُورٍ قالَ: سَمِعْتُ أبا عَبْدِ اللهِ يَقُولُ: <سادَةُ النَبِيينَ والمُرْسَلِينَ خَمْسَةٌ، وَهُمْ أُولُو العَزْمِ مِنَ الرسُلِ، وَعَلَيْهِمْ دارَتِ الرحَى: نُوحٌ وإبْراهِيمُ وَمُوسَى وَعِيسَى وَمُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وآلِهِ وَعَلَى جَمِيعِ الأنبِياءِ>.
(الكافي، 1، 175، 3)
3_1_10_ عَلِيٌّ أمِيرُ المُؤْمِنِينَD في جَوابِهِ لِلشامِيِّ السائِلِ عَنْ سِتَّةٍ مِنَ الأنبِياءِ لَهُمْ اسْمانِ، فَقالَ: <يُوشَعُ بْنُ نُونَ وَهُوَ ذُو الكِفْلِ, وَيَعْقُوبُ بْنُ إسْحاقَD وَهُوَ إسْرائِيلُ, والخِضْرُD وَهُوَ حِلْقِيا, وَيُونُسُD وَهُوَ ذُو النونِ وَعِيسَىD وَهُوَ المَسِيحُ, وَمُحَمَّدٌ4 وَهُوَ أحْمَدُ, صَلَواتُ اللهِ عَلَيْهِمْ>.
(بحار الأنوار، 16، 90، 22)
3_1_11_ الطالِقانِيُّ، عَنِ ابن عُقْدَةٍ, عَنْ عَلِيِّ بْنِ الحَسَنِ بْنِ فَضّالٍ, عَنْ أبِيهِ, عَنْ مُحَمَّدِ بْنِ الفُضَيْلِ, عَنْ الثُّمالِيِّ, عَنْ الباقِرِD قالَ: <إنَّ اللهَ أرْسَلَ عيسى إلى بَني إسْرَائِيلَ خاصَّةً, وَكانَتْ نُبُوَّتُهُ بِبَيْتِ المَقْدِسِ, وَكانَ مِنْ بَعْدِهِ مِنَ الحَوارِيِّين اثْنَا عَشَرَ>.
(بحار الأنوار، 14، 250)
3,1.12. Al-Åusayn ibn Khàlid narated that Abê al-Åasan al-Rièà said, “It was engraved on the ring of Adam, There is no god but Allah. Muhammad is the Apostle of Allah.” He continued until he said, “Then Noah engraved on his ring, There is no god but Allah, one thousand times. O my Lord! Reform me.”
He continued until he said, “And Allah sent a ring to Abraham on which there were these six letters, There is no god but Allah. Muhammad is the Apostle of Allah. There is no power and no strength save in God. I entrust my work to Allah. I lean on Allah.
Allah is sufficient for me. Then Allah, may His Magnificence be magnified, revealed to him Wear this ring. I will change the fire into coldness and peace. And the ring of Moses was engraved with these two letters, that he took them from Torah, Have patience, you will be given wages. Tell the truth, you will be saved. The ring of Solomon was engraved with two letters he took, Glory is to Him Who put the bridle on the Jinn by His words. The ring of Jesus was engraved with two letters he took from the Gospel, Blessed is the servant because of whom Allah is remembered, and woe unto the servant because of whom Allah is forgotten. The ring of Muhammad was engraved with There is no god but Allah. Muhammad is the Apostle of Allah.”
(Wasàil al-Shíah, 5, 101, 6041.)
3_1_12_ سَعْدٌ بْنُ عَبْدِ الله، عَنْ أحْمَدَ بْنِ مُحَمَّدِ بْنِ خالِدٍ، عَنْ مُحَمَّدِ بْنِ علىّ الكُوفِيِّ، عَنْ الحَسَنِ بْنِ أبِي العُقْبِ الصَيْرَفِيِّ، عَنْ الحُسَيْن بْنِ خالِدٍ، عَنْ أبِي الحَسَنِ الرضاD، في حَدِيثٍ قالَ: <كانَ نَقْشُ خاتَمِ آدَمَ: لا إلَهَ إلاّ اللهُ، مُحَمَّدٌ رَسُولُ اللهِ> إلى أنْ قالَ: <فَنَقَشَ نُوحٌ في خاتَمِهِ: لا إلَهَ إلاّ اللهُ ألفَ مَرَّةٍ، يا رَبِّ أصْلِحْنِي> إلى أنْ قالَ: <وأهْبَطَ اللهُ عَلَى إبْراهِيمَ خاتَماً فِيهِ سِتَّةُ أحْرُفٍ: لا إلَهَ إلاّ اللهُ، مُحَمَّدٌ رَسُولُ اللهِ، لا حَوْلَ وَلا قُوَّةَ إلاّ باللهِ، فَوَّضْتُ أمْرِي إلى اللهِ، أسْنَدْتُ ظَهْرِي إلى اللهِ، حَسْبِيَ اللهُ. فأوْحَى اللهُ جَلَّ جَلالُهُ إلَيهِ: تَخَتَّمْ بِهَذا الخاتَمِ، فإنِّي أجْعَلُ النارَ عَليكَ بَرْداً وَسَلاماً>
قالَ: <وَكانَ نَقْشُ خاتَمِ موسى حَرْفِينِ اشْتَقَّهُما مِنَ التَوْراةِ: إصْبِرْ تُؤْجَرْ، اُصْدُقْ تَنْجُ>
قالَ: <وَكانَ نَقْشُ خاتَمِ سُلَيْمانَ حَرْفَينِ اشْتَقَّهُما: سُبْحانَ مَنْ ألجَمَ الجِنَّ بِكَلِماتِهِ وَكانَ نَقْشُ خاتَمِ عيسىD حَرْفَينِ اشْتَقَّهُما مِنَ الإنجيلِ: طُوبَى لِعَبْدٍ ذُكِرَ اللهُ مِنْ أجْلِهِ، وَوَيْلٌ لِعَبْدٍ نُسِيَ اللهُ مِنْ أجْلِهِ وَكانَ نَقْشُ خاتَمِ مُحَمَّدٍ: لا إلَهَ إلاّ اللهُ، مُحَمَّدٌ رَسُولُ اللهِ...>.
(وسائل الشيعة، 5، 101، 6041)
3.2. His SHARÍ‘AH (LAW)
3.2.1. Al-Æàdiqu said about (…He has enjoined on me prayer and the poor-rate so long as I live.) (19:31) that by the “poor-rate” what is meant is zakah al-ruês, because not all people have wealth, but the fiìrah is [to be paid] by the poor and the rich, the little and the big.
(Tafsír al-Qumí, 2, 50)
3,2,2. It is reported that there was retaliation in the revealed law of Moses and blood money was necessary in the revealed law of Jesus. So the true and tolerant religion [Islam] came down permitting both of them.
(Awàlí al-Laàlí, 1, 387)
3 ـ 2 ـ شَريعَتُه
3_2_1_ قالَ الصادِقُ في قَوْلِ عيسى: ]وأوْصانِي بِالصلاةِ والزَّكاةِ[: <زَكاةُ الرؤوسِ، لأنَّ كُلَّ الناسِ لَيْسَ لَهُمْ أمْوالٌ، وإنَّما الفِطْرَةُ عَلَى الفَقِيرِ والغَنِيِّ، والصغِيرِ والكَبِيرِ>.
(تفسيرالقميّ، 2، 50)
3_2_2_ رُوِيَ: أنَّ القِصاصَ كانَ في شَرْعِ موسى، والدِيَةَ حَتْماً كانَ في شَرْعِ عيسى، فَجاءَتِ الحَنِيفِيَّةُ السَمْحَةُ بِتَسْوِيغِ الأمْرَيْنِ.
(عوالي اللئالي، 1، 387)
3,2.3. It is reported in true narrations that getting married without limit [to the number of wives] was permitted in the revealed law of Moses for the sake of mens affairs; and in the revealed law of Jesus only one was permitted for the sake of womens affairs. So this revealed law [of Islam] came for the sake of both.
(Awàlí al-Laàlí, 1, 446)
3,2.4. It is reported that Abê al-Åasan al-Rièà u said, “Every prophet who was in the time of Moses u and after him had the revealed law of Moses and his rites and followed his Book until the time of Jesus u. And every prophet who was in the time of Jesus and after him had the rites of Jesus and his revealed law and followed his Book until the time of our Prophet Muåammad1. Then these five prophets who possessed resolution (ulê al-azm) are the most noble prophets and apostles, peace be upon them. And the revealed law of Muåammad will not be abrogated until the Resurrection Day and there will be no prophet after him until the Resurrection Day.
(Ilal al-SharàI, 1, 122)
3,2.5. It is reported that Abê Abd-Allah narrated from his fathers, in order, until the Commander of the Faithful peace be upon all of them, that one day the people of five religions, the Jews, the Christians, the Naturalists (dahriyah), the Dualists and the Arab Idolaters gathered before the Apostle of Allah. The Jews said, “We say, Ezra is the son of Allah. O Muåammad! We came to you to see what you say. If you follow us, we were right prior to you and better than you, and if you oppose us, we will argue with you.”
3_2_3_ رُوِيَ: أنَّ التَزْوِيجَ كانَ في شَرْعِ موسى جائِزاً بِغَيْرِ حَصْرٍ مُراعاةً لِمَصالِحِ الرجالِ، وفي شَرْعِ عيسى لا يَحِلُّ سِوَى الواحِدَةَ مُراعاةً لِمَصْلِحَةِ النساءِ، فَجاءَتْ هَذِهِ الشرِيعَةُ بِرِعايَةِ المَصْلَحَتَيْنِ.
(عوالي اللئالي، 1، 446)
3_2_4_ أبُو الحَسَنِ الرضا: أنّه قالَ: <كُلُّ نَبِيٍّ كانَ في زَمَنِ موسى وَبَعْدَهُ كانَ عَلَى شَرِيعَةِ موسى وَمِنْهاجِهِ، وَتابِعاً لِكِتابِهِ إلى أيّامِ عيسى، وَكُلُّ نَبِيٍّ كانَ في أيّامِ عيسى وَبَعْدَه كانَ عَلَى مِنْهاجِ عيسى وَشَرِيعَتِهِ، وَتابِعاً لِكِتابِهِ إلى زَمَنِ نَبِيِّنا مُحَمَّدٍ4، فَهَؤُلاءِ الخَمْسَةُ هُمْ أُولُو العَزْمِ، وَهُمْ أفْضَلُ الأنبِياءِ والرسُلِ, وَشَرِيعَةُ مُحَمَّدٍ4 لا تُنْسَخُ إلى يَوْمِ القِيامَةِ، وَلا نَبِيَّ بَعْدَهُ إلى يَوْمِ القِيامَةِ>.
(علل الشرائع، 1، 122)
3_2_5_ أبُو عَبدِ اللّهِ الصادِقُ قَالَ: <لَقَدْ حَدَّثَنِي أبِي الباقِرُ, عَنْ جَدِّي عَلِيِّ بْنِ الحُسَيْنِ زَيْنِ العابِدِينَ, عَنْ أبِيهِ الحُسَيْنِ بْنِ عَلِيٍّ سَيِّدِ الشهَداءِ, عَنْ أمِيرِ المُؤْمِنِينَ عَلِيِّ بْنِ أبِي طالِبٍ صَلَواتُ اللهِ عَلَيْهِم أجْمَعِينَ: أنَّهُ اجْتَمَعَ يَوْماً عِنْدَ رَسُولِ اللهِ4 أهْلُ خَمْسَةِ أدْيانٍ: اليَهُودُ والنَصارَى والدهْرِيَّةُ والثَّنَوِيَّةُ وَمُشْرِكُو العَرَبِ. فَقالَتِ اليَهُودُ: نَحْنُ نَقُولُ: عُزَيْرٌ ابن اللهِ، وَقَدْ جِئْنَاكَ يا مُحَمَّدُ لِنَنْظُرَ ما تَقُولُ، فإنْ تَبِعْتَنا فَنَحْنُ أسْبَقُ إلى الصَوابِ مِنْكَ وأفْضَلُ، وإنْ خالَفْتَنا خَصَمْناكَ.
The Christians said, “We say, Verily Jesus is the son of Allah who united with Him. We came to you to see what you say. If you follow us, we were right prior to you and better than you, and if you oppose us we will argue with you.” The Naturalists said, “We say, There is no begining of things and they are everlasting. We came to you to see what you say. If you follow us, we were right prior to you and better than you, and if you oppose us we will argue with you.” The Dualists said, “We say, Verily the light and the darkness are the administrators. We came to you to see what you say. If you follow us, we were right prior to you and better than you, and if you oppose us we will argue with you.” The Arab Idolaters said, “We say, Verily our idols are gods. We came to you to see what you say. If you follow us, we were right prior to you and better than you, and if you oppose us we will argue with you.”
The Apostle of Allah1 said, “I believe in God alone. There is no partner for Him, and I deny every god but Him.” Then he said to them, “Verily Allah the Exalted raised me for all of the people as a bearer of good news, a warner and as an athority for the inhabitants of the world, and Allah will turn the deceptions of those who deceive in His religion back on them.”…
Then he faced the Christians and said to them, “You said that the Eternal is united with Christ, His son. What do you mean by this saying? Do you want to say that the Eternal became non-eternal by this creature who is Jesus, or that the non-eternal, who is Jesus, became eternal by the Eternal who is Allah, or your saying, He united with him means that He distinguished him by nobility while He did not ennoble anyone but him. If you mean that the Eternal, the Exalted, became non-eternal, you are wrong. For it is impossible for the eternal to change and become non-eternal, and if you mean
وَقالَتِ النصارى: نَحْنُ نَقُولُ: إنَّ المَسِيحَ ابن اللهِ، اتَّحَدَ بِهِ وَقَدْ جِئْناكَ لَنَنْظُرَ ما تَقُولُ، فإنْ تَبِعْتَنا فَنَحْنُ أسْبَقُ إلى الصَوابِ مِنْكَ وأفْضَلُ، وإنْ خالَفْتَنا خَصَمْناكَ.
وَقالَتِ الدهْرِيَّةُ: نَحْنُ نَقُولُ: الأشياءُ لا بَدْءَ لَها وَهِيَ دائِمَةٌ، وَقَدْ جِئْناكَ لَنَنْظُرَ ما تَقُولُ، فإنْ تَبِعْتَنا فَنَحْنُ أسْبَقُ إلى الصَوابِ مِنْكَ وأفْضَلُ، وإنْ خالَفْتَنا خَصَمْناكَ. وَقالَتِ الثنَوِيَّةُ: نَحْنُ نَقُولُ: إنَّ النورَ والظُّلْمَةَ هُما المُدَبِّرانِ, وَقَدْ جِئْناكَ لَنَنْظُرَ ما تَقُولُ، فإنْ تَبِعْتَنا فَنَحْنُ أسْبَقُ إلى الصَوابِ مِنْكَ وأفْضَلُ، وإنْ خالَفْتَنا خَصَمْناكَ. وَقالَ مُشْرِكُو العَرَبِ: نَحْنُ نَقُولُ: إنَّ أوْثانَنا آلِهَةٌ، وَقَدْ جِئْناكَ لَنَنْظُرَ ما تَقُولُ، فإنْ تَبِعْتَنا فَنَحْنُ أسْبَقُ إلى الصَوابِ مِنْكَ وأفْضَلُ، وإنْ خالَفْتَنا خَصَمْناكَ.
فَقالَ رَسُولُ اللهِ4: آمَنْتُ بِاللهِ وَحْدَهُ لا شَرِيكَ لَهُ، وَكَفَرْتُ بِكُلِّ مَعْبُودٍ سِواهُ, ثُمَّ قالَ لَهُم: إنَّ اللهَ تَعالَى بَعَثَنِي كافَّةً لِلنّاسِ بَشِيراً وَنَذِيراً، حُجَّةً عَلَى العالَمِينَ وَسَيَرُدُّ اللهُ كَيْدَ مَنْ يَكِيدُ دِينَهُ...
ثُمَّ أقْبَلَ4 عَلَى النصارى فَقالَ لَهُم: وأنتُم قُلْتُم: إنَّ القَدِيمَ عَزَّ وَجَلَّ اتَّحَدَ بِالمَسِيحِ ابنهِ ما الذي أرَدْتُمُوهُ بِهَذا القَوْلِ؟ أرَدْتُم أنَّ القَدِيمَ صارَ مُحْدَثاً لِوُجُودِ هَذا المُحْدَثِ الذي هُوَ عيسى؟ أوِ المُحْدَثُ الذي هُوَ عيسى صارَ قَدِيماً لِوُجُودِ القَدِيمِ الذي هُوَ اللهُ؟ أوْ مَعْنَى قَوْلِكُم: إنَّهُ اتَّحَدَ بِهِ أنَّهُ اخْتَصَّهُ بِكَرامَةٍ لَمْ يُكْرِمْ بِها أحَداً سِواهُ؟ فإنْ أرَدْتُمْ أنَّ القَدِيمَ تَعالَى صارَ مُحْدَثاً، فَقَدْ أبْطَلْتُم؛ لأنَّ القَدِيمَ مُحالٌ أنْ يَنْقَلِبَ فَيَصِيرَ مُحْدَثاً، وإنْ أرَدْتُمْ أنَّ المُحْدَثَ صارَ قَدِيماً، فَقَدْ أحَلْتُمْ؛
that the non-eternal became eternal you are wrong for it is impossible too for the non-eternal to change to the eternal, and if you mean that He united with him whereby He distinguished him and chose him among His other servants, you confess to the originality of Jesus and everything that is united with him for his own sake. Because if Jesus is non-created and Allah is united with him and changed him to the best creature before Him, Jesus and Him would have been non-eternal, and this is opposite to what you said in the begining.”
The Cristians said, “O Muåammad! Allah the Exalted manifested some strange things by the hand of Jesus, so He took him as His son for the sake of nobility.” The Apostle of Allah said, “You heared what I said to the Jews about what you said.” Then he repeated all of that. They said nothing except one of them who said, “O Muhammad! Do not you say, Abraham is khalíl Allah (the friend of Allah)? So when you say this why do you reject our saying, Jesus is the son of Allah.”
The Apostle of Allah said, “These are not alike for khalíl Allah is taken from khallah or khullah and the meaning of khallah is poverty and neediness. He was a friend of his Lord and needy of Him, chastely, abstemiously and independently separated from all but Him. Because when they wanted to throw him into the fire and to cast him with a catapult, Allah, the Exalted, raised Gabriel and said to him, Catch My servant! Gabriel came to him, met him in the air, and said, Commission me for what happened to you, for Allah the Exalted rised me to help you. He said, But Allah is sufficient for me and He is the best Trustee (wakíl). I ask no one but Him and there is no need for me unless of Him.
لأنَّ المُحْدَثَ أيْضاً مُحالٌ أنْ يَصِيرَ قَدِيماً، وإنْ أرَدْتُمْ أنَّهْ اتَّحَدَ بِهِ بِأنِ اخْتَصَّهُ واصْطَفاهُ عَلَى سائِرِ عِبادِهِ، فَقَدْ أقْرَرْتُمْ بِحُدُوثِ عيسى، وَبِحُدُوثِ المَعْنَى الذي اتَّحَدَ بِهِ مِنْ أجْلِهِ ِلأنَّهُ إذا كانَ عيسى مُحْدَثاً وَكانَ اللهُ اتَّحَدَ بِهِ، بِأنْ أحْدَثَ بِهِ مَعْنىً صارَ بِهِ أكْرَمَ الخَلْقِ عِنْدَهُ، فَقَدْ صارَ عيسى وَذَلِكَ المَعْنَى مُحْدَثَينِ. وَهَذا خِلافُ ما بَداْتُم تَقُولُونَهُ>.
قالَ: فَقالَتِ النصارى: يا مُحَمَّدُ، إنَّ اللهَ تَعالَى لَمّا أظْهَرَ عَلَى يَدِ عيسى مِنَ الأشياءِ العَجِيبَةِ ما أظْهَرَ، فَقَدْ اتَّخَذَهُ وَلَداً عَلَى جَهَةِ الكَرامَةِ، فَقالَ لَهُم رَسُولُ اللهِ4: فَقَدْ سَمِعْتُمْ ما قُلْتُهُ لِلْيَهُودِ في هَذا المَعْنَى الذيِ ذَكَرْتُمُوهُ، ثُمَّ أعادَ4 ذَلِكَ كُلَّهُ، فَسَكَتُوا إلاّ رَجُلاً واحِداً مِنْهُم، فَقالَ لَهُ: يا مُحَمَّدُ، أوَلَسْتُمْ تَقُولُونَ: إنَّ إبْراهِيمَ خَلِيلُ اللهِ؟ [قالَ: قَدْ قُلْنا ذَلِكَ، فَقالَ:] فإذا قُلْتُمْ ذَلِكَ فَلِمَ مَنَعْتُمُونا مِنْ أنْ نَقُولَ: إنَّ عيسى ابن اللهِ.
فَقالَ رَسُولُ اللهِ4: إنَّهُما لَمْ يَشْتَبِها؛ ِلأنَّ قَوْلَنا: إنَّ إبْراهِيمَ خَلِيلُ اللهِ، فإنَّما هُوَ مُشْتَقٌّ مِنَ الخَلَّةِ والخُلَّةِ. فأمّا الخَلَّةُ فإنَّما مَعْناها الفَقْرُ والفَاقَةُ، فَقَدْ كانَ خَلِيلاً إلى رَبِّهِ فَقِيراً، وإلَيْهِ مُنْقَطِعاً، وَعَنْ غَيْرِهِ مُتَعَفِّفاً، مُعْرِضاً، مُسْتَغْنِياً. وَذَلِكَ لِما أُرِيدَ قَذْفُهُ في النارِ، فَرُمِيَ بِهِ في المَنْجَنِيقِ. فَبَعَثَ اللهُ تعالَى جَبْرَئِيلَD وَقالَ لَهُ: أدْرِكْ عَبْدِي فَجاءَهُ فَلَقِيَهُ في الهَواءِ، فَقالَ: كَلِّفْنِي ما بَدا لَكَ، فَقَدْ بَعَثَنِي اللهُ لِنُصْرَتِكَ فَقالَ: بَلْ حَسْبِيَ اللهُ وَنِعْمَ الوَكِيلُ، إنِّي لا أسْألُ غَيْرَهُ، وَلا حاجَةَ لِي إلاّ إلَيهِ.
Then He named him His friend (khalíl), that means His poor and needy, and who is separated from all but Him. When the meaning of khalíl is taken from need (khullah) and he is needy (takhalal) of Him and knows His secrets that no one else knows, it means that he knows Him and His affairs. And it does not cause the likeness of Allah to him. Do not you see that if he did not separate from all but Him, he would not have been His friend, and if he did not know His secrets he would not have been His friend. Ones father is he of whom one is born, even if his father slanders him and sends him far away, for the meaning of being born of him remains. Then if it is necessary for you to compare Jesus with Abraham and say Jesus is His son for He said, Abraham is My friend, it is necessary for you to say, Moses is His son, For his miracles were no less than the miracles of Jesus. So you should say Moses is His son too. And it is permitted for you to say, He is his shaykh, master, uncle, chief and commander, in the meaning that I said it to the Jews.” Then some of the Christians said, “According to the revealed books Jesus said, I go to my father.” The Apostle of Allah said, “If you do according to that book, you should say, All of the people that He addressed were His sons as Jesus was his son. For according to that book, Jesus said, I go to Him who is my father and yours. Then something that is in that book makes invalid what you think, that only Jesus is His son because he was so distinguished. For you said, Jesus is His son because He, the Exalted, distinguished him by that which He did not distinguish the others. But you know that Jesus was chosen for something that this group was not chosen for, and Jesus said to this group, I go to Him who is my father and yours. So it is wrong that only Jesus is chosen. For this is proven for you [that Jesus is not distinguished as His son] by the saying of Jesus to those who were not so distinguished. You narrated the words of Jesus but you interpreted it wrongly. For when he said, my father and yours he wanted to say something you do not say and impute. What do you know? Perhaps it was in his mind, I go to Adam and
فَسَمّاهُ خَلِيلَهُ، أيْ فَقِيرَهُ وَمُحْتَاجَهُ، والمُنْقَطَعَ إلَيهِ عَمَّنْ سِواهُ. وإذا جُعِلَ مَعْنَى ذَلكَ مِنَ الخُلَّةِ، وَهُوَ أنَّهُ قَدْ تَخَلَّلَ [بِهِ] مَعانِيهِ، وَوَقَفَ عَلَى أسْرارٍ لَمْ يَقِفْ عَلَيْها غَيْرُهُ، كانَ مَعْناهُ العالِمُ بِهِ وَبِاُمُورِهِ، وَلا يُوجِبُ ذَلِكَ تَشْبِيهَ اللهِ بِخَلْقِهِ. إلاّ تَرَوْنَ أنَّهُ إذا لَمْ يَنْقَطِعْ إلَيْهِ لَمْ يَكُنْ خَلِيلَهُ، وإذا لَمْ يَعْلَمْ بِأسْرارِهِ لَمْ يَكُنْ خَلِيلَهُ، وأنَّ مَنْ يَلِدُهُ الرجُلُ ـ وإنْ أهانَهُ وأقْصاهُ ـ لَمْ يَخْرُجْ عَنْ أنْ يَكُونَ وَلَدَهُ، ِلأنَّ مَعْنَى الوِلادَةِ قائِمٌ.
ثُمَّ إنْ وَجَبَ ِلأنَّهُ قالَ اللهُ: إبْراهِيمُ خَلِيلِي، أنْ تَقِيسُوا أنتُم فَتَقُولُوا: إنَّ عيسى ابنهُ، وَجَبَ أيْضاً كَذَلِكَ أنْ تَقُولُوا لِمُوسَى: إنَّهُ ابنهُ، فإنَّ الذي مَعَهُ مِنَ المُعْجِزاتِ لَمْ يَكُنْ بِدُونِ ما كانَ مَعَ عيسى، فَقُولُوا: إنَّ موسى أيْضاً ابنهُ، وأنَّهُ يَجُوزُ أنْ تَقُولُوا عَلَى هَذا المَعْنَى: شَيْخُهُ وَسَيّدُهُ وَعَمُّهُ وَرِئِيسُهُ وأمِيرُهُ، كَما قَدْ ذَكَرْتُهُ لِلْيَهُودِ. فَقالَ بَعْضُهُم: وفي الكُتُبِ المُنْزَلَةِ أنَّ عيسى قالَ: أذْهَبُ إلى أبِي فَقالَ رَسُولُ اللهِ4: فإنْ كُنْتُمْ بِذَلِكَ الكتابِ تَعْمَلُونَ، فإنَّ فِيهِ: أذَهَبُ إلى أبِي وأبِيكُم، فَقُولُوا: إنَّ جَمِيعَ الذينَ خاطَبَهُم كانُوا أبناءَ اللهِ، كَما كانَ عيسى ابنهُ مِنَ الوَجْهِ الذي كانَ عيسى ابنهُ.
ثُمَّ إنَّ ما في هَذا الكِتابِ يُبْطِلُ عَلَيْكُم هَذا [المَعْنَى] الذي زَعَمْتُم أنَّ عيسى مِنْ جَهَةِ الاِخْتِصاصِ كانَ ابناً لَهُ، ِلأنَّكُم قُلْتُم: إنَّما قُلْنا: إنَّهُ ابنهُ؛ ِلأنَّهُ تَعالَى، إخْتَصَّهُ بِما لَمْ يَخْتَصَّ بِهِ غَيْرَهُ وأنتُم تَعْلَمُونَ أنَّ الذي خُصَّ بِهِ عيسى لَمْ يُخَصَّ بِهِ هَؤُلاءِ القَوْمِ الذينَ قالَ لَهُمْ عيسى: أذْهَبُ إلى أبِي وأبِيكُم فَبَطَلَ أنْ يَكُونَ الاخْتِصاصُ لعيسى، ِلأنَّهُ قَدْ ثَبَتَ عِنْدَكُمْ بِقَوْلِ عيسى لِمَنْ لَمْ يَكُنْ لَهُ مِثْلُ اخْتِصاصِ عيسى. وأنتُم إنَّما حَكَيْتُمْ لَفْظَةَ عيسى وَتأوَّلْتُمُوها عَلَى غَيْرِ وَجْهِها، ِلأنَّه إذا قالَ: أبِي وأبِيكُم فَقَدْ أرادَ غَيْرَ ما ذَهَبْتُمْ إلَيهِ وَنَحَّلْتُمُوهُ. وَما يُدْرِيكُمْ لَعَلَّهُ عَنَى: أذْهَبُ إلى آدَمَ وإلى نُوحٍ إنَّ اللهَ يَرْفَعُنِي
Noah. Allah raises me to them and gathers me with them. Adam is my father and your father, and Noah is likewise. But he did not mean anything but this meaning.” The Christians became silent; then they said, “We did not see a disputant or an opponent like what we saw today, and we will think about our affairs….”
(Tafsír al-Imàm al-Askarí, 530-535, 323)
3,2.6. Imam al-Askarí reported that about the verse, “It is not righteousness that you turn your faces toward the East and the West, but righteousness is this, that one should believe in Allah, the Last Day, the angels, the Book and the prophets, give away wealth out of love for him to the near of kin, the orphans, the needy, the wayfarer, beggars and for the emancipation of captives, keep up the prayers and pay the poor-rate…” (2:177) Ali Ibn al-Åusayn u said, “The Apostle of Allah favored Alí u and informed [his people] about his majesty before his Lord, the Mighty and Magnificent, and revealed the favor for his followers and the helpers of his calling and rebuked the Jews and Christians for their disblief and their concealing the mention of Muåammad, Alí and their descendents, peace be with them, about their being favored and good deeds. Then the Jews and Christians became proud [thinking themselves better]. The Jews said, “We prayed to this our qiblah many prayers. There are some people among us who stay awake nights with praying to this qiblah which is the qiblah of Moses; and Allah commanded us about it.” The Christians said, “We prayed to this our qiblah many prayers. There are some people among us who stay awake nights with praying to this qiblah which is the qiblah of Jesus; and Allah commanded us about it.” Each of these two sects said, “Do you think that our Lord makes invalid our numerous works and our prayers to our qiblah, because we do not follow the desire of Muåammad for himself and his brother?” Then Allah the Exalted, sent, “O Muåammad! Say, Righteousness is not the obedience by which you reach heaven and merit forgiveness and sanctity. In your prayers you turn your faces to the East, O Christians! And to the West, O Jews! But you oppose the command of Allah and you are angry with the friend (walí) of Allah. But righteous is he who believes in Allah, in His being one, alone and unique, impermeable (æamad); Who makes whom He wants
إلَيْهِمْ وَيَجْمَعُنِي مَعَهُمْ، وآدَمُ أبِي وأبُوكُمْ، وَكَذَلِكَ نُوحٌ، بَلْ ما أرادَ غَيْرَ هَذا. قالَ: فَسَكَتَتْ النصارى، وَقالُوا: ما رأيْنا كاليَوْمِ مُجادِلاً وَلا مُخاصِماً، وَسَنَنْظُرُ في أمُورِنا...>.
(تفسير الإمام العسكريّ، 530_ 535، 323)
3_2_6_ أبُو مُحَمّد الحَسَن العَسْكَرِيّ قَالَ: قالَ عَلِيُّ بْنُ الحُسَيْنِ: ]لَيْسَ البِرَّ أنْ تُوَلُّوا[ الآية، قالَ: <إنَّ رَسُولَ اللهِ4 لَمّا فَضَّلَ عَلِيّاً وأخْبَرَ عَنْ جَلاَلَتِهِ عِنْدَ رَبِّهِ عَزَّ وَجَلَّ أبانَ عَنْ فَضائِلِ شِيعَتِهِ وأنْصارِ دَعْوَتِهِ، وَوَبَّخَ اليَهُودَ والنَصارَى عَلَى كُفْرِهِمْ، وَكِتْمانِهِمْ لِذِكْرِ مُحَمَّدٍ وَعَلِيٍّ وآلِهِما' في كُتُبِهِمْ بِفَضائِلِهِمْ وَمَحاسِنِهِمْ، فَخَرَّتِ اليَهُودُ والنَصارَى عَلَيْهِمْ، فَقالَتْ اليَهُوُد: قَدْ صَلَّيْنا إلى قِبْلَتِنا هَذِهِ الصَلاةَ الكَثِيرَةَ، وَفِينا مَنْ يُحيِي الليْلَ صَلاةً إلَيْها، وَهِيَ قِبْلَةُ موسى التي أمَرَنا بِها. وَقالَتْ النصارى: قَدْ صَلَّيْنا إلى قِبْلَتِنا هَذِهِ الصَلاةَ الكَثِيرَةَ، وَفِِينا مَنْ يُحيِي الليْلَ صَلاةً إلَيْها، وَهِيَ قِبْلَةُ عيسى التي أمَرْنا بِها. وَقالَ كُلُّ واحِدٍ مِنَ الفَرِيقَيْنِ: أتَرَى رَبَّنا يُبْطِلُ أعْمالَنا هَذِهِ الكَثِيرَةَ، وَصَلَواتَنا إلى قِبْلَتِنا؛ لأنّا لا نَتَّبِعُ مُحَمَّداً عَلَى هَواهُ في نَفْسِهِ وأخِيهِ؟ فأنْزَلَ اللهُ، تَعالَى: قُلْ يا مُحَمَّدُ4:]لَيْسَ البِرَّ[ الطّاعَةَ التي تَنالُونَ بِها الجِنانَ، وَتَسْتَحَِقُّونَ بِها الغُفْرانَ والرضْوانَ ]أنْ تُوَلُّوا وُجُوهَكُمْ[ بِصَلاتِكُمْ ]قِِِبَلَ المَشْرِقِ[ أيُّها النصارى، ]وَ[ قِِبَلَ ]المَغْرِبِ[ أيُّها اليَهُودُ، وأنتُم لأمْرِ اللهِ مُخالِفُونَ، وَعَلَى وَليِّ اللهِ مُغْتاظُونَ ]وَلَكِنَّ البِرَّ مَنْ آمَنَ بِاللهِ[ بِأنَّهُ الواحِدُ الأحَدُ، الفَرْدُ الصَمَدُ، يُعَظِّمُ مَنْ يَشاءُ وَيُكْرِمُ مَنْ يَشاءُ،
great, makes honor for whom He wants, makes despicable and humble whom He wants—no one can refute His order and none can reprove His judgement. Also righteous is he who believes in the Last Day, the Resurrection Day.” (Tafsír al-Imàm al- Askarí, 589)
3,2.7. It is reported that Abê Abd Allahu said, “Verily, Allah, the blessed and exalted, gave to Muåammad the laws of Noah, Abraham, Moses and Jesus: tawåíd (divine unity), ikhlàæ (purity), the dismissal of peers [for Allah], the liberal uprightness of human nature, there is no monasticism and no mendicancy, what is pure is made lawful and what is filthy is prohibited, and He removes from them their burdens and the shackles that were upon them. So, He made known his excellence with this. Then He made obligatory for him the prayer, alms, fasting, the pilgrimage, enjoining the good, prohibiting evil, the allowable (åalàl) and the forbidden (åaràm), the laws of inheritance, the penal laws, the obligations, jihad in the way of Allah, and He added the minor ablution, He made him excellent by the opening of the Book, the closing part of sêrah Baqarah, and the detailed suwar, He made lawful for him the spoils of war and booty, He aided him with fear [in the hearts of his enemies], He made the earth for prostration and made it purifying, He sent him universally, to the white and the black, the jinn and the humans, and He gave him the jizyah (poll tax for non-Muslims), and taking the pagans as captives and releasing them. Then He made it his duty what was not the duty of any of the other prophets, He sent him a sword from heaven without a scabbord, and it was said to him, (Fight in the way of Allah, and you are not obliged for anyone but yourself.).” (4:84)
(Biåàr, 16, 330, 26)
وَيُهِينُ مَنْ يَشاءُ وَيُذِلُّهُ، لا رادَّ ِلأمْرِهِ، وَلامُعَقِّبَ لِحُكْمِهِ. وآمَنَ بِـ ]الْيَوْمِ الآخِرِ[ يَوْمِ القِيامَةِ...>.
(تفسير الإمام العسكريّ، 589)
3_2_7_ أبُو إسْحاقِ الثَّقَفِيّ, عَنْ مُحَمَّدِ بْنِ مَرْوانَ, عَنْ أبانِ بْنِ عُثْمانَ، عَمَّنْ ذَكَرَهُ, عَنْ أبِي عَبْدِ اللهِD قالَ: <إنَّ اللهَ تَبارَكَ وَتَعالَى أعْطَى مُحَمَّداً شَرائِعَ نُوحٍ وإبْراهِيمَ وَمُوسَى وَعِيسَى': التَوحِيدَ والإِخْلاصَ وَخَلْعَ الأنْدادِ، والفِطْرَةَ الحَنِيفِيَّةَ السَمْحَةَ، لا رَهْبانِيَّةَ وَلا سِياحَةَ، أحَلَّ فِيها الطَّيِّباتِ, وَحَرَّمَ فِيها الخَبِيثاتِ, وَوَضَعَ عَنْهُمْ إصْرَهُمْ والأغْلالَ التي كانَتْ عَلَيْهِم، فَعُرِفَ فَضْلُهُ بذَلِكَ، ثُمَّ افْتَرَضَ عَلَيْهِ فِيها الصَلاةَ والزَّكاةَ، والصيامَ والحَجَّ، والأمْرَ بِالمَعْرُوفِ والنَهْيَ عَنِ المُنْكَرِ, والحَلالَ والحَرامَ, والمَوارِيثَ والحُدُودَ والفَرائِضَ، والجِهادَ في سَبِيلِ اللهِ, وَزادَهُ الوُضُوءَ, وَفَضَّلَهُ بِفاتِحَةِ الكِتابِ وَبِخَواتِيمِ سُورَةِ البَقَرَةِ والمُفَصَّلِ, وأحَلَّ لَهُ المَغْنَمَ والفَيْءَ, وَنَصَرَهُ بِالرعْبِ, وَجَعَلَ لَهُ الأرضَ مَسْجِداً وَطَهُوراً, وأرْسَلَهُ كافَّةً إلى الأَبيَضِ والأسوَدِ، والجِنِّ والإنْسِ, وأعْطاهُ الجِزْيَةَ، وأسْرَ المُشْرِكِينَ وَفِداهُمْ، ثُمَّ كُلِّفَ ما لَمْ يُكَلَّفْ أحَدٌ مِنَ الأنبِياءِ، أنْزَلَ عَلَيْهِ سَيْفاً مِنَ السَماءِ في غَيْرِ غَمَدٍ، وَقِيلَ لَهُ: ]فَقاتِلْ في سَبِيلِ اللهِ لا تُكَلَّفُ إلاّ نَفْسَكَ[>.
(بحار الأنوار، 16، 330، 26)
3,2.8. It is reported that Samaah ibn Mahran said that he asked Abê Abd Allahu about the saying of Allah, the mighty and magnificent, So, bear with patience as did those who had resolution (Ulu al-azm) (46:35). He said, “Noah, Abraham, Moses, Jesus and Muåammad1.” I said, “How did they become those who had resolution?” He said, “Because Noah was raised as a prophet with a book and a divine law, and all who came after Noah held to his book, law and his way until Abrahamu came with a scripture and resolution, and he was obliged to leave the book of Noah without disbelieving in it.
Then each of the prophets who came after Abraham held to the law of Abraham and his way and his scripture, until Moses came with the Torah and his law and way and resolution and he was obliged to leave the [previous] scripture. Then each of the prophets who came after Mosesu held to the Torah and his law and way, until the Messiahu came with the Gospel and resolution, and he had to leave the law of Moses and his way. Then each of the prophets who came after the Messiah held to his law and way, until Muhammad1 came and brought the Quràn and his law and way, and his permissions (åalàl) are permitted until the Resurrection Day and his prohibitions (åaràm) are prohibited until the Resurrection Day. So, it is they who are those who had resolution.”
(Kàfí, 2, 17, 2)
3,2.9. It is reported that Abê Abd Allah said that when Christians of Najràn came to the Apostle of Allah, they arrived at the time of their prayer, so they started to sing with a bell and prayed. Their chiefs were al-Ahtam, al-Aqib and al-Sayyid. The companions of the Apostle of Allah said, “O Apostle of Allah! This? In your mosque!?”
3_2_8_ عِدَّةٌ مِنْ أصْحابِنا، عَنْ أحْمَدَ بْنِ مُحَمَّدِ بْنِ خالِدٍ، عَنْ عُثْمانَ بْنِ عيسى، عَنْ سَماعَةَ بْنِ مِهْرانَ قالَ: قُلْتُ لأبي عَبْدِ اللهD: قَوْلَ الله عَزَّ وَجَلَّ: ]فاصْبِرْ كَما صَبَرَ أُولُوا العَزْمِ مِنَ الرسُلِ[ فَقالَ: <نوحٌ وابْراهِيمُ وَمُوسَى وَعِيسَى وَمُحَمَّدٌ4> قُلْتُ: كَيْفَ صارُوا أُولِي العَزْمِ؟ قالَ: <لأنَّ نُوحاً بُعِثَ بِكِتابٍ وَشَرِيعَةٍ، وَكُلُّ مَنْ جاءَ بَعْدَ نُوحٍ أخَذَ بِكِتابِ نُوحٍ وَشَرِيعَتِهِ وَمِنْهاجِهِ، حَتَّى جاءَ إبْراهِيمُD بالصحُفِ، وَبِعَزِيمَةِ تَرْكِ كِتابِ نُوحٍ لا كُفْراً بِهِ.
فَكُلُّ نَبِيٍّ جاءَ بَعْدَ إبْراهِيمَD أخَذَ بِشَرِيعَةِ إبْراهِيمَ وَمِنْهاجِهِ وَبالصحُفِ، حَتَّى جاءَ موسى بالتوْراةِ وَشَرِيعَتِهِ وَمِنْهاجِهِ وَبِعَزِيمَةِ تَرْكِ الصحُفِ، وَكُلُّ نَبِيٍّ جاءَ بَعْدَ موسىD أخَذَ بالتوْراةِ وَشَرِيعَتِهِ وَمِنْهاجِهِ، حَتَّى جاءَ المَسِيحُD بالإنجيلِ وَبِعَزِيمَةِ تَرْكِ شَرِيعَةِ موسى وَمِنْهاجِهِ، فَكُلُّ نَبِيٍّ جاءَ بَعْدَ المَسِيحِ أخَذَ بِشَرِيعَتِهِ وَمِنْهاجِهِ، حَتَّى جاءَ مُحَمَّدٌ4 فَجاءَ بالقرآن وَبِشَرِيعَتِهِ وَمِنْهاجِهِ، فَحَلالُهُ حَلالٌ إلى يَوْمِ القِيامَةِ، وَحَرامُهُ حَرامٌ إلى يَوْمِ القِيامَةِ، فَهَؤُلاءِ أُولُو العَزْمِ مِنَ الرسُلِ'>.
(الكافي، 2، 17، 2)
3_2_9_ النَضْرُ, عَنِ ابن سَنانَ, عَنْ أبِي عَبْدِ اللهِD: <إنَّ نَصارَى نَجْرانَ لَمّا وَفَدُوا عَلَى رَسُولِ اللهِ, وَكانَ سَيِّدُهُمْ الأهْتَمَ والعاقِبَ والسَيِّدَ، وَحَضَرَتْ صَلَواتُهُم, فأقْبَلُوا يَضْرِبُونَ بِالناقُوسِ وَصَلُّوا، فَقالَ أصْحابُ رَسُولِ اللهِ: يا رَسُولَ اللهِ, هَذا في مَسْجِدِكَ!
He said, “Leave them alone.” When they finished they approached the Apostle of Allah and said, “To what do you invite us?” He said, “To bear witness that there is no god except Allah and that I am the Apostle of Allah and that Jesus is a created servant. He eats, drinks and deficates.” They said, “So who is his father?” Then a revelation descended to the Apostle of Allah, and it said, “Ask them what they say about Adam. Was he a created servant who ate, drank, spoke and married.” Then the Prophet asked them this. They answered, “Yes.” He asked, “Then who is his father?” They were silent. Then Allah sent down, [Truly the likeness of Jesus in the sight of Allah is as Adams likeness; He created him of dust, then He said to him, Be, and he was. The Truth is from Your Lord, so do not be of the doubters. And whoever disputes with you after the knowledge that has come to you, say: Come now. Let us call our sons and your sons, our wives and your wives, our selves and your selves; then let us humbly pray and place the curse of Allah upon the liers.] (3:59_61) Then the Prophet said, “So let us curse one another. If I am truthful the curse will be sent down upon you and if I am lying the curse will be sent down upon me.” They said, “You are fair.”
Then they agreed upon the mutual cursing. When they returned to their homes, their chiefs, al-Sayyid, al-Aqib and al-Ahtam, said, “If he would curse us with his people, then we will curse him, for he is not a prophet; but if he would curse us specifically with his household, then we will not curse him, for surely he would not stand up against his household unless he were sincere.” When morning came, they came to the Apostle of Allah, and with him was the Commander of the Faithful, Fàìimah, Åasan and Åusayn, peace be with them. The Christians said, “Who are they?” It was said to them, “That is his uncles son, and his trustee, his son-in-law, Alí ibn Abí Ìàlib, and that is his daughter, Fàìimah, and those are his grandsons, Åasan and Åusayn.” Then they parted, and they said to the Apostle of Allah1 “We are satisfied with you, so pardon us from the mutual cursing.” Then the Apostle of Allah compromised with them for the jizyah and they left.
(Biåàr, 21, 340, 5)
فَقالَ: دَعُوهُم فَلَمّا فَرَغُوا دَنَوا ِمنْ رَسُولِ اللهِ فَقالُوا: إلى ما تَدْعُو؟ فَقالَ: إلى شَهادَةِ أنْ لا إلَهَ إلاّ اللهُ، وأنِّي رَسُولُ اللهِ4, وأنَّ عيسى عَبْدٌ مَخْلُوقٌ يأكُلُ وَيَشْرَبُ وَيُحْدِثُ قالُوا: فَمَنْ أبُوهُ؟ فَنُزِّلَ الوَحْيُ عَلَى رَسُولِ اللهِ4، فَقالَ: قُلْ لَهُمْ: ما يَقُولُونَ في آدَمَ؟ أكانَ عَبْداً مَخْلُوقاً يأكُلُ وَيَشْرِبُ وَيُحْدِثُ ويَنْكَحُ؟ فَسألَهُمُ النَبِيُّ4 فَقالَوا: نَعَم، فَقالَ: فَمَنْ أبُوهُ؟ فَبَقَوْا ساكِتِينَ، فأنْزَلَ اللهُ: ]إنَّ مَثَلَ عيسى عِنْدَ اللهِ كَمَثَلِ آدَمَ[ الآية إلى قَوْلِهِ: ]فَنَجْعَلْ لَعْنَتَ اللهِ عَلَى الكاذِبِينَ[ فَقالَ رَسُولُ اللهِ4: فَباهِلُونِي، إنْ كُنْتُ صادِقاً أُنْزِلَتْ اللعْنَةُ عَلَيْكُمْ، وإنْ كُنْتُ كاذِباً أُنْزِلَتْ عَلَيَّ فَقالُوا: أنْصَفْتَ.
فَتَواعَدُوا لِلْمُباهَلَةِ، فَلَمّا رَجَعُوا إلى مَنازِلِهِمْ قالَ رُؤَساؤُهُمْ السَيِّدُ والعاقِبُ والأهْتَمُ: إنْ باهَلَنا بِقَومِهِ باهَلْناهُ، فإنَّهُ لَيْسَ بِنَبِيٍّ، وإنْ باهَلَنا بِأهْلِ بَيْتِهِ خاصَّةً فَلا نُباهِلُهُ، فإنَّهُ لا يَقْدِمُ عَلَى أهْلِ بَيْتِهِ إلاّ وَهُوَ صادِقٌ. فَلَمّا أصْبَحُوا جاءوا إلى رَسُولِ اللهِ4، وَمَعَهُ أمِيرُ المُؤْمِنِينَ وَفاطِمَةُ والحَسَنُ والحُسَيْنُ، فَقالَ النصارى: مَنْ هَؤُلاءِ؟ فَقِيلَ لَهُمْ: هَذا ِابْنُ عَمِّهِ وَوَصِيُّهُ وَخَتَنُهُ عَلِيٌّ بْنُ أبِي طالِبٍ، وَهَذِهِ ابنتُهُ فاطِمَةُ، وَهَذانِ أبناهُ الحَسَنُ والحُسَيْنُ، فَفَرقُوا وَقالُوا لِرَسوُلِ اللهِ4: نعْطِيكَ الرضا، فاعْفُنا عَنِ المُباهَلَةِ، فَصالَحَهُم رَسُولُ اللهِ4 عَلَى الجِزْيَةِ, وانْصَرَفُوا>.
(بحار الأنوار،21، 340، 5)
3,2.10. It is reported that when a delegation from Najràn came, the Prophet1 invited their chiefs, al-Àqib and al-Ìayyib, to Islàm. They said, “We became Muslims before you.” He said, “You lie. Love of the cross and drinking wine prevent you from it.” Then he called them to curse one another. They promised him that they would come tomorrow morning. The Prophet1 came the next morning while he took the hand of Alí, al-Åasan, al-Åusayn and Fàìima. They said, “He came with his immediate family. They trust in their religion.” So they refrained from cursing each other. The Prophet1 said, “If they had done it, fire would have been showered on them in the desert.”
(Biåàr, 21, 341, 6)
3,2.11. It is reported that Abê Abd Allahu said, “Between David and Jesus the son of Mary there were four hundred years. The religion of Jesus was tawåíd (divine unity), ikhlàæ (purity) and what Noah, Abraham and Moses, peace be with them, had bidden. The Injíl (gospel) was sent down to him. The pledge that was taken from the other prophets was also taken from Jesus, and it was made law for him in the book to establish prayer with religion, enjoining the good and prohibiting evil, forbidding what was forbidden, and allowing what was allowed. Admonitions and parables were sent down to him in the Injíl, but there was no law of retribution in it nor precepts of retribution (aåkàm al-åudêd), and no obligations for inheritance. What was sent down to him was an alleviation of what was sent down to Moses in the Torah. This is in the saying of Allah in which Jesus the son of Mary said to the Children of Israel, [and to make lawful to you certain things that before were forbidden to you] (3:50). Jesus commanded those with him who were believers and followed him that they believe in the law of the Torah and Injíl.”
(Biåàr, 14, 234, 4)
3_2_10_ رُوِيَ أنَّهُ لَمّا قَدِمَ وَفْدُ نَجْرانَ، دَعا النَبِيُّ4 العاقِبَ والطيّبَ رِئِيسَيْهِمْ إلى الإسْلامِ، فَقالا: أسْلَمْنا قَبْلَكَ، فَقالَ: <كَذِبْتُما، يَمْنَعُكُما مِنْ ذَلِكَ حُبُّ الصَلِيبِ وَشُرْبُ الخَمْرِ> فَدَعاهُما إلى المُلاعَنَةِ، فَواعَداهُ عَلَى أنْ يُغادِياهُ، فَغَدا رَسُولُ اللهِ4، وَلَقَدْ أخَذَ بِيَدِ عَلِيٍّ والحَسَنِ والحُسَيْنِ وَفاطِمَةَ، فَقالا: أتَى بِخَواصِّهِ، واثِقاً بِدِيانَتِهِمْ، فأبَوْا المُلاعَنَةَ، فَقالَ 4: <لَوْ فَعَلا لأمْطَرَ الوادِي عَلَيْهِمْ ناراً>.
(بحار الأنوار، 21، 341، 6)
3_2_11_ مُحَمَّدُ الحَلَبِيُّ, عَنْ أبِي عَبْدِ اللهِ قالَ: <كانَ بَيْنَ داوُدَ وَعِيسَى بنِ مَريَمَ أرْبَعُمِائة سَنَةٍ، وَكانَ شَرِيعَةُ عيسَى أنَّهُ بُعِثَ بِالتوْحِيدِ والإخْلاصِ، وَبِما أوْصَى بِهِ نُوحٌ وإبْراهِيمُ وَمُوسَى ' وأنْزِلَ عَلَيْهِ الإنجيلُ, وأخِذَ عَلَيْهِ المِيثاقُ الذي أُخِذَ عَلَى النَبِيِّينَ, وَشُرِّعَ لَهُ في الكِتابِ: إقامُ الصَلاةِ مَعَ الدينِ، والأمْرُ بِالمَعْرُوفِ والنَهْيُ عَنِ المُنْكَرِ, وَتَحْرِيمُ الحَرامِ وَتَحْلِيلُ الحَلالِ, وأنْزِلَ عَلَيْهِ في الإنجيلِ مَواعِظُ وأمْثالٌ، وَلَيْسَ فِيها قِصاصٌ وَلا أحْكامُ حُدُودٍ، وَلا فَرْضُ مَوارِيثَ, وأنْزِلَ عَلَيْهِ تَخْفِيفُ ما كانَ نُزِّلَ عَلَى موسَى في التَوْراةِ, وَهُوَ قُوْلُ اللهِ في الذي قالَ عيسَى بنُ مَريَمَ لِبَنِي إسْرائِيلَ: ]وَلأُحِلَّ لَكُمْ بَعْضَ الذي حُرِّمَ عَلَيْكُمْ[ وأمَرَ عيسَى مَنْ مَعَهُ مِمَّنِ اتَّبَعَهُ مِنَ المُؤْمِنِينَ أنْ يُؤْمِنُوا بِشَرِيعَةِ التَوْراةِ والإنجيلِ>.
(بحار الأنوار، 14، 234، 4)
3,2.12. It is reported that Abê Jafaru said, “…then Allah commissioned Jesus to witness that there is no god but Allah and to recite what was brought to him from Allah, and He made for him a law and a method. Then the Saturday, which they previously had been commanded to strictly observe, was abrogated, and generally the path and customs that had been practiced that were brought by Moses. Then, one who does not follow the path of Jesus, Allah will cast him into the fire, although what all the prophets brought is not to associate anything with Allah.”
(Kàfí, 2, 29)
3,2.13. Ibn Abbàs said, “A group of the scholars of Jews came to Umar when he was Caliph of the Muslims… Then Alí said to [the chief of them], Ask. He said, Inform me about a group from early times who died and after three hundred-nine years Allah revived them. What was their story? Alíu started and wanted to read Sêra al-Kahf. The scholar said, How much we have heared of your Quràn! If you know them, inform us about their story, names, number, the name of their dog, cave, king and the name of their city.
Alíu said, There is no power and no strength save in Allah, the High, the Great. O Jewish brother! Muåammad reported to me that there was a city, named Aqsês, on the territory of Rêm and it had a pure king. Their king died. So they differed in their words [among each other]. A king, from the kings of Persia, named Daqyànês, heard of their differences and turned with one hundred thausand persons and entered the city of Aqsês. Then he took it as a part of the realm of his country and made a palace in it, one parasang by one parasang. In the palace there was a hall that was a thousand cubits in length by a thousand in width in polished marble.
3_2_12_ أبُو جَعْفَرٍ: أنّه قالَ: <...ثُمَّ بَعَثَ الله عيسى بِشَهادَةِ أنْ لا إلَهَ إلاّ اللهُ، والإقْرارِ بِما جاءَ بِهِ مِنْ عِنْدِ الله، وَجَعَلَ لَهُمْ شِرْعَةً وَمِنْهاجاً، فَهَدَمَتِ السَبْتَ الذي أُمِرُوا بِهِ أنْ يُعَظِّمُوهُ قَبْلَ ذَلِكَ، وَعامَّةَ ما كانُوا عَلَيْهِ مِنَ السَبِيلِ، والسُّنَّةِ التي جاءَ بِها موسى، فَمَنْ لَمْ يَتَّبِعْ سَبِيلَ عيسى أدْخَلَهُ اللهُ النارَ وإنْ كانَ الذي جاءَ بِهِ النَبِيونَ جَمِيعاً أنْ لا يُشْرِكُوا باللهِ شَيْئاً>.
(الكافي، 2، 29)
3_2_13_ ابنُ عَبّاسٍ قالَ: لَمّا كانَ في عَهْدِ خِلاَفَةِ عُمَرَ أتاهُ قَوْمٌ مِنْ أحْبارِ اليَهُودِ... فَقالَ عَلِيٌّ: <سَلْ> قالَ: أخْبِرْنِي عَنْ قَوْمٍ كانُوا في أوَّلِ الزَّمانِ، فَماتُوا ثَلاَثَمِائة وَتِسْعَ سِنِينَ، ثُمَّ أحْياهُمُ اللهُ، ما كانَ قِصَّتُهُمْ؟ فابْتَدأ عَلِيٌّ وأرادَ أنْ يَقْرأ سُورَةَ الكَهْفِ، فَقالَ الحِبْرُ: ما أكْثَرَ ما سَمِعْنا قُرْآنَكُم! فإنْ كُنْتَ عالِماً بِهِمْ أخْبِرْنا بِقِصَّةِ هَؤُلاَءِ، وَبِأسْمائِهِمْ وَعَدَدِهِمْ، واسْمِ كَلْبِهِمْ، واسْمِ كَهْفِهِمْ، واسْمِ مَلِكِهِمْ، واسْمِ مَدِينَتِهِمْ.
فَقالَ عَلِيٌ: <لاَ حَوْلَ وَلاَ قُوَّةَ إلاّ بِاللهِ العَلِيِّ العَظِيمِ، يا أخا اليَهُودِ، حَدَّثَنِي مُحَمَّدٌ4 أنَّهُ كانَ بِأرْضِ الرومِ مَدِينَةٌ، يقالَ لَها: أقْسُوسُ، وَكانَ لَها مَلِكٌ صالِحٌ، فَماتَ مَلِكُهُمْ، فاخْتَلَفَتْ كَلِمَتُهُمْ. فَسَمِعَ بِهِمْ مَلِكٌ مِنْ مُلُوكِ فارْسَ، يُقالُ لَهُ: دَقْيانُوسُ، فأقْبَلَ في مِائة الفٍ حَتَّى دَخَلَ مَدِينَةَ أقْسُوسَ، فاتَّخَذَها دارَ مَمْلَكَتِهِ, واتَّخَذَ فِيها قَصْراً طُولُهُ فَرْسَخٌ في عَرْضِ فَرْسَخٍ, واتَّخَذَ في ذَلِكَ القَصْرِ مَجْلِساً طُولُهُ ألفُ ذِراعٍ في عَرْضِ مِثْلِ ذَلِكَ، مِنَ الرخامِ المُمَرَّدِ.
In that hall there were four thousand golden columns, one thousand golden chandeliers, for each of which was a chain of silver, and lit with scented oil. There were eighty windows in the Eastern wall, and in the Western wall it was the same. When the sun rose, in lit the hall, and there was sunlight in the hall wherever the sun went. In the hall was a golden throne that was forty by eighty cubits whose legs were silver studded with jewels, and on it were small cushions.
On the right of the throne there were eighty chairs of gold decorated with green chrysolite. There the Baìàriqah sat. At the left there were eighty silver chairs decorated with red rubies, on which sat the Haràqilah. Then the king ascended the throne and placed the throne on his head. The Jew started and said, What was his crown made of? Imam Alíu said, Golden mesh with seven pillars on each of which was a white pearl that shone like a light shining in a dark night. There were fifty youths of the Haràqilah with shirts of red brocade and skirts of green brocade. They wore crowns, bangles and anklets. They had golden scepters and stood at the head of the king. He took six young man as ministers and stood three of them at his right and three of them at his left. The Jew said, What were their names?
Alíu said, The names of those who were at his right were Tamlíkhà, Maksalmínà and Míshílínà, and the names of those who were at his left were Mirnês, Dírnês and Shàdharíês. He consulted them about all his affairs. Every day he held court in the yard of his house with the Baìàriqah at his right and the Haràqilah at his left. Three boys were at the hand of one of them serving a golden goblet with powdered musk, and at the hand of another was a silver goblet full of rose water.
واتَّخَذَ في ذَلِكَ المَجْلِسِ أرْبَعَةَ آلاَفِ أُسْطُوانَةٍ مِنْ ذَهَبٍ، واتَّخَذَ ألفَ قَنْدِيلٍ مِنْ ذَهَبٍ لَها سَلاَسِلَ مِنَ اللجَيْنِ تُسْرَجُ بِأطْيَبِ الأدْهانِ، واتَّخَذَ في شَرْقِيِّ المَجْلِسِ ثَمانِينَ كُوَّةً وَلِغَرْبِيِّهِ كَذَلِكَ وَكانَتْ الشمْسُ إذا طَلَعَتْ طَلَعَتْ في المَجْلِسِ كَيْفَما دارَتْ. واتَّخَذَ فِيهِ سَرِيراً مِنْ ذَهَبٍ, طُولُهُ ثَمانُونَ ذِراعاً في عَرْضِ أرْبَعِينَ ذِراعاً, لَهُ قَوائِمُ مِنْ فِضَّةٍ مُرَصَّعَةٍ بِالجَواهِرِ، وَعَلاَهُ بِالنَمارِقِ.
واتَّخَذَ مِنْ يَمِينِ السَرِيرِ ثَمانِينَ كُرْسِيّاً مِنَ الذَّهَبِ مُرَصَّعَةً بِالزَّبَرْجَدِ الأخْضَرِ, فأجْلَسَ عَلَيْها بَطارِقَتَهُ، واتَّخَذَ مِنْ يَسارِ السَرِيرِ ثَمانِينَ كُرْسِيّاً مِنَ الفِضَّةِ مُرَصَّعَةً بِالياقُوتِ الأحْمَرِ, فأجْلَسَ عَلَيْها هِراقِلَتَهُ، ثُمَّ عَلاَ السَرِيرَ فَوَضَعَ التَاجَ عَلَى رأسِهِ، فَوَثَبَ اليَهُودِيُّ فَقالَ: مِمَّ كانَ تاجُهُ؟ قالَ: <مِنَ الذَّهَبِ المُشَبَّكِ، لَهُ سَبْعَةُ أرْكانٍ، عَلَى كُلِّ رُكْنٍ لُؤْلُؤَةٌ بَيْضاءُ تُضِيءُ كَضَوْءِ المِصْباحِ في الليْلَةِ الظَّلْماءِ>.
واتَّخَذَ خَمْسِينَ غُلاَماً مِنْ أوْلاَدِ الهَراقِلَةِ، فَقَرْطَقَهُمْ بِقَراطِقِ الديْباجِ الأحْمَرِ، وَسَرْوَلَهُمْ بِسَراوِيلاَتِ الحَرِيرِ الأخْضَرِ، وَتَوَّجَهُمْ ودَمْلَجَهُمْ وَخَلْخَلَهُمْ، وأعْطاهُمْ أعْمِدَةً مِنَ الذَّهَبِ وَوَقَّفَهُمْ عَلَى رأسِهِ. واتَّخَذَ سِتَّةَ غِلْمَةٍ وُزَراءَهُ، فأقامَ ثَلاَثَةً عَنْ يَمِينِهِ وَثَلاَثَةً عَنْ يَسارِهِ، فَقالَ اليَهُودِيُّ: ما كانَ أسْماءُ الثََّلاثَةِ والثَّلاثَةِ؟
فَقالَ عَلِيٌّD: الَّذِينَ عَنْ يَمِينِهِ أسْماؤُهُمْ: تَمْلِيخا وَمَكْسَلْمِينا وَمِيشِيلِينا، وأمّا الذينَ عَنْ يَسارِهِ فأسْماؤُهُمْ مِرْنُوسْ وَدِيْرْنُوسْ وَشاذَرِيُوسْ، وَكانَ يَسْتَشِيرُهُمْ في جَمِيعِ أُمُورِهِ، وَكانَ يَجْلِسُ في كُلِّ يَوْمٍ في صَحْنِ دارِهِ والبَطارِقَةُ عَنْ يَمِينِه والهَراقِلَةُ عَنْ يَسارِهِ، وَيَدْخُلُ ثَلاثَةُ غِلْمَةٌ في يَدِ أحَدِهِمْ جامٌ مِنْ ذَهَبٍ مَمْلُوءٌ مِنَ المِسْكِ المَسْحُوقِ, وفي يَدِ الآخَرِ جامٌ مِنْ فِضَّةٍ مَمْلُوءٌ مِنْ ماءِ الوَرْدِ.
On the hand of another was a white bird with a red beak. Whenever the king looked at the bird, he would call it, and it would fly until it fell into the goblet of rose water, in which it drenched itself. Then it would fall into the goblet of musk, which would stick to its feathers and wings. Then the king would call it again, and it would fly onto the crown of the king, and what was on its feathers and wings would fall onto the head of the king. When the king saw this, he would exult and pride himself. Then he would claim Lordship for himself to the exclusion of Allah and call his people to it. So he gave, granted and clothed everyone who obeyed him in this. He killed everyone who did not swear allegiance to him.
So all of them answered him. He held a celebration for them every year. One day, at a feast, the people of Baìàriqah were at his right and the people of Åaràqilah were at his left. Suddenly, a Biìríq came to him and informed him that an army from Persia had overcome him. So he became sad for it as his crown fell from his head. One of those three who were at his right was called Tamlíkhà and was a young man. He said to himself, If Daqyànês is God, as he thinks, he should not become sad, should not fear, urinate, deficate or sleep.
These deeds are not the deeds of God. Those six young people were in the house of one of them every day and that day were in the house of Tamlíkhà. He prepared pure food for them. Then he said to them, O brothers! There is something in my heart that has kept me from eating, drinking and sleeping. They said, What is that? O Tamlíkhà! He said, I thought about this sky for a long time and said to myself, “Who raised its ceiling without any support and without any bond above it? Who placed the sun and the moon in it as two luminous signs? Who adorned it with stars?” Then I thought about the earth for a long timeand I said, “Who spread it over the back of the brimming sea? Who has kept down the earth with mountains so that it does not move all over?” Then I thought about myself for a long time: “Who brought me out as a fetus from the belly of my mother? Who fed me and who raised me? Verily, there is a creator and a director other than the king Daqyês. He is not anyone but the King of kings and the Almighty of the heavens.”
وفي يَدِ الآخَرِ طائِرٌ أبْيَضُ لَهُ مِنْقارٌ أحْمَرُ، فإذا نَظَرَ المَلِكُ إلى ذَلِكَ الطّائِرِ صَفَّرَ بِهِ، فَيَطِيرُ الطّائِرُ حَتَّى يَقَعَ في جامِ ماءِ الوَرْدِ، فَيَتَمَرَّغُ فِيهِ, ثُمَّ يَقَعُ عَلَى جامِ المِسْكِ, فَيَحْمِلُ ما في الجامِ بِرِيشِهِ وَجِناحِهِ، ثَمَّ يُصَفِّرُ بِهِ الثّانِيَةَ فَيَطِيرُ الطّائِرُ عَلَى تاجِ المَلِكِ فَيَنْفَذُّ ما في رِيشِهِ وَجِناحِهِ عَلَى رأسِ المَلِكِ.
فَلَمّا نَظَرَ المَلِكُ إلى ذَلِكَ عَتا وَتَجَبَّرَ، فادَّعَي الربُوبِيَّةَ مِنْ دُونِ اللهِ، وَدَعا إلى ذَلِكَ وُجُوهَ قَوْمِهِ، فَكُلُّ مَنْ أطاعَهُ عَلَى ذَلِكَ أعْطاهُ وَحَبّاهُ وَكَساهُ، وَكُلُّ مَنْ لَمْ يُبايِعْهُ قَتَلَهُ، فاسْتَجابُوا لَهُ رأساً، واتَّخَذَ لَهُمْ عِيداً في كُلِّ سَنَةٍ مَرَّةً. فَبَيْنا هُمْ ذاتَ يَوْمٍ في عِيدٍ والبَطارِقَةُ عَنْ يَمِينِهِ والهَراقَلَةُ عَنْ يَسارِهِ, إذْ أتاهُ بِطْرِيقٌ فأخْبَرَهُ أنَّ عَساكِرَ الفُرْسِ قَدْ غَشِيَهُ، فاغْتَمَّ لِذَلِكَ حَتَّى سَقَطَ التَاجُ عَنْ رأسِهِ، فَنَظَرَ إلَيْهِ أحَدُ الثَّلاثَةِ الذينَ كانُوا عَنْ يَمِينِهِ، يُقالُ لَهُ: تَمْلِيخا, وَكانَ غُلاماً، فَقالَ في نَفْسِهِ: لَوْ كانَ دَقْيانُوسُ إلَهاً كَما يَزْعَمُ، إذاً ما كانَ يَغْتَمُّ وَلا يَفْزَعُ، وَما كانَ يَبُولُ وَلا يَتَغَوَّطُ، وَما كانَ يَنامُ، وَلَيْسَ هَذِهِ مِنْ فِعْلِ الإلَهِ.
قالَ: <وَكانَ الفِتْيَةُ السِّتَّةُ كُلَّ يَوْمٍ عِنْدَ أحَدِهِمْ، وَكانُوا ذَلِكَ اليَوْمَ عَنْد تَمْلِيخا، فاتَّخَذَ لَهُمْ مِنْ طَيِّبِ الطعامِ، ثُمَّ قالَ لَهُمْ: يا إخْوَتاهُ، قَدْ وَقَعَ في قَلْبِي شَيْءٌ مَنَعَنِي الطَّعامَ والشرابَ والمَنامَ قالُوا: وَما ذاكَ يا تَمْلِيخا؟ قالَ: أطَلْتُ فِكْرِي في هَذِهِ السَماءِ، فَقُلْتُ: مَنْ رَفَعَ سَقْفَها مَحْفُوظَةً بِلا عَمَدٍ وَلا عَلاقَةَ مِنْ فَوْقِها؟ وَمَنْ أجْرَى فِيها شَمْساً وَقَمَراً آيَتانِ مُبْصِرَتانِ؟ وَمَنْ زَيَّنَها بِالنجُومِ؟ ثُمَّ أطَلْتُ الفِكْرَ في الأرضِ فَقُلْتُ: مَنْ سَطَّحَها عَلَى ظَهْرِ اليَمِّ الزّاخِرِ؟ وَمَنْ حَبَسَها بِالجِبالِ أنْ تَمِيدَ عَلَى كُلِّ شَيْءٌ؟ وأطَلْتُ فِكْرِي في نَفْسِي: مَنْ أخْرَجَنِي جَنِيناً مِنْ بَطْنِ أُمِّي؟ وَمَنْ غَذّانِي؟ وَمَنْ رَبّانِي؟ إنَّ لَها صانِعاً وَمُدَبِّراً غَيْرَ دَقْيُوسَ المَلِكِ، وَما هُوَ إلاّ مَلِكُ المُلُوكِ وَجَبّارُ السَماواتِ .
Then that group fell at his feet, kissed them and said, Allah guided us from going astray by your guidance, so show us the way. Tamlíkhà jumped, sold some dates from his garden for three thousand dirhams and put them in his bag. They rode their horses and went out of the city. When they went three miles, Tamlíkhà said to them, O brothers! The dwelling of the other world came and the kingdom of this world went. Go down from your horses and walk by foot. Allah may put relief and escape for you.
They went down from their horses and walked for seven farsangs that day, until their feet bled. A shepherd met them. They said, “O shepherd! Do you have any milk or water?” The shepherd said, “I have whatever you want, but I see that your faces are those of princes. I suspect that you have fled from King Daqyês.” They said, “O shepherd! It is not permitted for us to lie. If we tell you the truth, will we be safe from you?” Then they told him their story. The shepherd fell at their feet and kissed them, and he said, “O people! In my heart I realized what you realized in your hearts. Give me time to return these beasts to their owners and join you. They waited for him. He returned the beasts and hurried back. The dog followed. The Jew stood and said, O Alí! What was the name of the dog, and what was its color? Alíu said, There is no power and no strength save in Allah, the High, the Great. The color of the dog was between white and black, more toward black. The name of the dog was Qiìmír. When the youths looked at the dog, some of them said, “We are afraid that the barking will reveal us.” So they threw stones at it. Allah, the Exalted, magnificent is His remembrance, made the dog speak: Let me be, so I can protect you from your enemies.
The shepherd constantly guided them until he brought them up a mountain. Then he brought them down to a cave called al-Waæíd. At the entrance to the cave there were springs and fruit trees. They ate the fruit and drank the water, and the night covered them. They took refuge in the cave, and the dog lied down to sleep at the entrance of
فانْكَبَّتْ الفِتْيَةُ عَلَى رِجْلَيْهِ يُقَبِّلُونَها وَقالُوا: بِكَ هَدانا اللهُ مِنَ الضَّلالَةِ إلى الهُدَى، فأشِرْ عَلَيْنا، قالَ: فَوَثَبَ تَمْلِيخا، فَباعَ تَمْراً مِنْ حائِطٍ لَهُ بِثَلاثَةِ آلافِ دِرْهَمٍ, وَصَرَّها في رِدْنِهِ، وَرَكِبُوا خُيُولَهُمْ وَخَرَجُوا مِنَ المَدِينَةِ، فَلَمّا سارُوا ثَلاثَةَ أمْيالٍ، قالَ لَهُم تَمْلِيخا: يا إخْوَتاهُ، جاءَتْ مَسْكَنَةُ الآخِرَةِ وَذَهَبَ مُلْكُ الدنْيا انزِلُوا عَنْ خُيُولِكُمْ وامْشُوا عَلَى أرْجُلِكُمْ، لَعَلَّ اللهَ أنْ يَجْعَلَ لَكُمْ مِنْ أمْرِكُمْ فَرَجاً وَمَخْرَجاً.
فَنَزَلُوا عَنْ خُيُولِهِمْ وَمَشَوْا عَلَى أرْجُلِهِمْ سَبْعَةَ فَراسِخَ في ذَلِكَ اليَوْمِ، فَجَعَلَتْ أرْجُلُهُمْ تَقْطُرُ دَماً> قالَ: <فاسْتَقْبَلَهُمْ راعٍ فَقالَوا: يا أيُّها الراعِيَ، هَلْ مِنْ شَرْبَةِ لَبَنٍ أوْ ماءٍ؟ فَقالَ الراعِيَ: عِنْدِي ما تُحِبُّونَ، وَلَكِنْ أرَى وُجَوهُكُمْ وُجُوهَ المُلُوكِ، وَما أظُنُّكُمْ إلاّ هُرّاباً مِنْ دَقْيُوسِ المَلِكِ قالَوا: يا أيُّها الراعِيَ، لا يَحِلُّ لَنا الكِذْبُ، أفَيُنَجِّيْنا مِنْكَ الصدْقُ؟ فأخْبَرُوُه بِقِصَّتِهِمْ، فانْكَبَّ الراعِي عَلَى أرْجُلِهِمْ يُقَبِّلُها وَيَقُولُ: يا قَوْمُ، لَقَدْ وَقَعَ في قَلْبِي ما وَقَعَ في قُلُوبِكُمْ, وَلَكِنْ أمْهِلُونِي حَتَّى أرُدَّ الأغنامَ عَلَى أرْبابِها وألحَقَ بِكُمْ، فَتَوَقَّفُوا لَهُ، فَرَدَّ الأغنامَ واقْبَلَ يَسْعَى يَتْبَعُهُ الكَلْبُ لَهُ>. قالَ: فَوَثَبَ اليَهُوِديُّ فَقالَ: يا عَلِيُّ ما كانَ اسْمُ الكَلْبِ وَما لَوْنُهُ؟ فَقالَ عَلِيٌّD: <لا حَوْلَ وَلا قُوَّةَ إلاّ بِاللهِ العَلِيِّ العَظِيمِ، أمّا لَوْنُ الكَلْبِ فَكانَ أبْلَقَ بِسَوادٍ، وامّا اسْمُ الكَلْبِ فَقِطْمِيرٌ. فَلَمّا نَظَرَ الفِتْيَةُ إلى الكَلْبِ قالَ بَعْضُهُمْ: إنّا نَخافُ أنْ يَفْضَحَنا بِنِباحِهِ، فالَحُّوا عَلَيْهِ بِالحِجارَةِ، فانْطَقَ اللهُ تَعالَى وجَلَّ ذِكْرُهُ الكَلْبَ: ذَرُونِي حَتَّى أحْرُسَكُمْ مِنْ عَدُوِّكُمْ.
فَلَمْ يَزَلْ الراعِي يَسِيرُ بِهِمْ حَتَّى عَلاهُمْ جَبَلاً, فانْحَطَّ بِهِمْ عَلَى كَهْفٍ يُقالُ لَهُ: الوَصِيدُ، فإذا بِفِناءِ الكَهْفِ عُيُونٌ وأشْجارٌ مُثْمِرَةٌ، فأكَلُوا مِنَ الثَّمَرِ وَشَرِبُوا مِنَ الماءِ، وَجَنَّهُمُ الليْلُ فأوَوْا إلى الكَهْفِ، وَرَبَضَ الكَلْبُ عَلَى بابِ الكَهْفِ وَمَدَّ يَدَيْهِ
the cave, and stretched out its paws. Then Allah, the Exalted, revealed to the angel of death to take their spirits, and for each of the men Allah appointed two angels to turn them from right to left and from left to right. The Allah, the Mighty and Exalted, revealed to the keepers of the sun so it inclined from their cave toward the right and passed them by on the left. [See Quràn (18:17)]
When Daqyês, the king, came back from his celebration, he asked about them. He was informed that they had left the city out of fear. He mounted a horse with eighty thousand others, and they constantly searched for any trace of them, until they ascended and arrived at their cave. When they looked at them, they saw that they were asleep. The king said, If I had wanted to chastise them, I would not have chastised them more than they have chastised themselves. Bring the builders. They dammed the entrance of the cave with lime and stone. The king said to his companions, Tell them to ask their God Who is in heaven to save them and to get them out of here.
Alíu continued, “O Jewish brothers! They stayed there for three hundred nine years. When Allah wanted to revive them, he commanded the angel Isràfíl to breathe the spirit into them. He breathed. Then they stood up from their sleep. When the sun rose, some of them said, we neglected our worship the God of heaven during the night. They stood and the water of the spring had sunken, and the trees had withered. Some of them said, How strange is our affair! Like this sunken spring that had been full, and these trees that have withered in a single night. They were hungry. They said, (Now send one of you with this coin of yours to the city. Then let him see which of them has purest food; so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to anyone.) (18:19)
عَلَيْهِ، فأوْحَى اللهُ، تَعالَى وعَزَّ وَعَلا إلى مَلَكِ المَوْتِ بِقَبْضِ أرْواحِهِمْ، وَوَكَّلَ اللهُ بِكُلِّ رَجُلٍ مَلَكَيْنَ يُقَلِّبانِهِ مِنْ ذاتِ اليَمِينِ إلى ذاتِ الشِمالِ، وَمِنْ ذاتِ الشِمالِ إلى اليَمِينِ، فأوْحَى اللهُ تَعالَى وعَزَّ وَعَلا إلى خُزّانِ الشمْسِ ]فَكانَتْ تَزاوَرُ عَنْ كَهْفِهِمْ ذاتَ اليَمِينِ وَتَقْرِضُهُمْ ذاتَ الشمالِ[.
فَلَمّا رَجَعَ دَقْيُوسُ مِنْ عِيدِهِ سألَ عَنِ الفِتْيَةِ فأُخْبِرَ أنَّهُمْ خَرَجُوا هُرّاباً فَرَكِبَ في ثَمانِينَ ألفَ حِصانٍ فَلَمْ يَزَلْ يَقْفُو أثَرَهُمْ حَتَّى عَلا فانْحَطَّ إلى كَهْفِهِمْ، فَلَمّا نَظَرَ إلَيْهِمْ إذا هُمْ نِيامٌ، فَقالَ المَلِكُ: لَوْ أرَدْتُ أنْ أُعاقِبَهُمْ بِشَيْء لَما عاقَبْتُهُمْ بِأكْثَرَ مِمّا عاقَبُوا بِهِ أنْفُسَهُمْ، وَلَكِنْ إيتُونِي بِالبَنّاءِيْنَ فَسَدَّ بابَ الكَهْفِ بِالكِلْسِ والحِجارَةِ، وَقالَ ِلأصحابِهِ: قُولُوا لَهُمْ: يَقُولُوا ِلإلَهِهِمُ الذي في السَماءِ لَيُنَجِّيهِمْ، وأنْ يُخْرِجَهُمْ مِنْ هَذا المَوْضِعِ>.
قالَ عَلِيٌّD: <يا أخا اليَهُودِ، فَمَكَثُوا ثَلاثَمِائة سَنَةٍ وَتِسْعَ سِنِينَ فَلَمّا أرادَ اللهُ أنْ يُحْيِيَهُمْ أمَرَ إسْرافِيلَ المَلَكَ أنْ يَنْفَخَ فِيهِمُ الروحَ، فَنَفَخَ، فَقامُوا مِنْ رَقْدَتِهِمْ، فَلَمّا أنْ بَزَغَت الشمْسُ قالَ بَعْضُهُم: قَدْ غَفَلْنا في هَذِهِ الليْلَةِ عَنْ عِبادَةِ إلَهِ السَماءِ، فَقامُوا، فإذا العَيْنُ قَدْ غارَتْ، وإذا الأشجارُ قَدْ يَبِسَتْ، فَقالَ بَعْضُهُمْ: إنَّ أُمُورَنا لَعَجَبٌ مِثْلُ تِلْكَ العَيْنِ الغَزِيرَةِ قَدْ غارَتَ, والأشجارُ قَدْ يَبِسَتْ في لَيْلَةٍ واحِدَةٍ وَمَسَّهُمُ الجُوعُ، فَقالُوا: ]ابْعَثُوا بِوَرِقِكُمْ هَذِهِ إلى المَدِينَةِ فَلْيَنْظُرْ أيُّها أزْكَى طَعاماً فَلْيأتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلا يُشْعِرَنَّ بِكُمْ أحَداً[.
Tamlíkhà said, No one but I will go for your needs. O shepherd! Give me your clothes. So the shepherd gave his clothes to him and he set out for the city. He saw places that he did not know and roads with which he was unfamiliar, until he reached the gate of the city, where there was a green flag on which was written, “There is no god but Allah, and Jesus is the Apostle of Allah.” He looked at the flag and rubbed his eyes and said, “Am I dreaming?” Then he entered the city until he came to the market. He came to a baker and said, “O baker! What is the name of this city of yours?” He said, “Aqsês.” He said, “And what is the name of your king?” He said, “Abd al-Raåmàn.”
He said, “Give me food for this money.” The baker started in surprise at the weight and size of the dirham. The Jew stood up and said, O Alíu! What was the weight of a dirham. Heu said, The weight of every dirham was that of ten and two thirds dirhams. Alíu continued, “Then the baker said, O you! Have you found a treasure? Tamlíkhà said, This is the money I made selling dates three days ago, and then I left this city to escape worshipping King Daqyês.
The baker took his hand and brought him to the king. The king said, What is the story of this youth? The baker said, He is a man who found a treasure. The king said, O youth! Do not be afraid, for our prophet, Jesusu, commanded us only to take a fifth of what is found of treasure. So, give us a fifth of it and go in peace. Tamlíkhà said, O king! Look at my affair. I did not find a treasure. I am a man of this city. The king said, You are of its people? He said, Yes. He said, Does anyone here know you? He said, Yes. He said, What is your name? He said, My name is Tamlíkhà. He said, There is no such name among the names of our times. The king said, Do you have a house in this city? He said, Yes. O king! Mount and come with me. The king mounted and so did his people with him. Tamlíkhà brought them to the highest building in the city. He said, This is my house.
قالَ تَمْلِيخا: لا يَذْهَبُ في حَوائِجِكُمْ غَيْرِي، وَلَكِنْ ادْفَعْ أيُّها الراعِي ثِيابَكَ إليَّ، قالَ: فَدَفَعَ الراعِي ثِيابَهُ وَمَضَى يَؤُمُّ المَدِينَةَ، َفجَعَلَ يَرَى مَواضِعَ لا يَعْرِفُها، وَطَرِيقاً هُوَ يُنْكِرُها، حَتَّى أتَى بابَ المَدِينَةِ، وإذا عَلَيْهِ عَلَمٌ أخْضَرُ مَكْتُوبٌ عَلَيْهِ: لا إلَهَ إلاّ اللهُ، عيسى رَسُولُ اللهِ، قالَ: فَجَعَلَ يَنْظُرُ إلى العَلَمَ، وَجَعَلَ يَمْسَحُ عَيْنَيْهِ وَيَقُولُ: أرانِي نائِماً. ثُمَّ دَخَلَ المَدِينَةَ حَتَّى أتَى السُّوقَ فأتَى رَجُلاً خَبّازاً، فَقالَ: أيُّها الخَبّازُ! ما اسْمُ مَدِينَتِكُمْ هَذِهِ؟ قالَ: أقْسُوسُ، قالَ: وَما اسْمُ مَلِكِكُمْ؟ قالَ: عَبْدُ الرحْمَنِ.
قالَ: ادْفَعْ إليَّ بِهَذِهِ الوَرَقِ طَعاماً، فَجَعَلَ الخَبّازُ يَتَعَجَّبُ مِنْ ثِقْلِ الدراهِمِ وَمِنْ كِبَرِها> قالَ: فَوَثَبَ اليَهُودِيُّ وَقالَ: يا عَلِيُّ، وَما كانَ وَزْنُ كُلِّ دِرْهَمٍ مِنْها؟ قالَ: <وَزْنُ كُلِّ دِرْهَمٍ عَشْرَةُ دَراهِمَ وَثُلُثَيْ دِرْهَمٍ، فَقالَ الخَبّازُ: يا هَذا أنتَ أصَبْتَ كَنْزاً! فَقالَ تَمْلِيخا: ما هَذا إلاّ ثَمَنُ تَمْرٍ بِعْتُها مُنْذُ ثَلاثٍ، وَخَرَجْتُ مِنْ هَذِهِ المَدِينَةِ وَتَرَكْتُ الناسَ يَعْبُدُونَ دَقْيُوسَ المَلِكَ.
قالَ: فأخَذَ الخَبّازُ بِيَدِ تَمْلِيخا وأدْخَلَهُ عَلَى المَلِكِ، فَقالَ: ما شانُ هَذا الفَتَى؟ قالَ الخَبّازُ: هَذا رَجُلٌ أصابَ كَنْزاً، فَقالَ المَلِكُ: يا فَتَى، لا تَخَفْ، فانَّ نَبِيَّنا عيسى أمَرَنا أنْ لا نأخُذَ مِنَ الكَنْزِ إلاّ خُمْسَها، فأعْطِنِي خُمْسَها وامْضِ سالِماً، فَقالَ تَمْلِيخا: اُنْظُرْ أيُّها المَلِكَ في أمْرِي، ما أصَبْتُ كَنْزاً، أنا رَجُلٌ مِنْ أهْلِ هَذِهِ المَدِينَةِ، فَقالَ المَلِكُ: أنْتَ مِنْ أهْلِها؟ قالَ: نَعَم، قالَ: فَهَلْ تَعْرِفُ بِها أحَداً؟ قالَ: نَعَم، قالَ: ما اسْمُكَ؟ قالَ: اسْمِي تَمْلِيخا، قالَ: وَما هَذِهِ الأسماءُ أسْماءُ أهْلِ زَمانِنا، فَقالَ المَلِكُ: فَهَلْ لَكَ في هَذِهِ المَدِينَةِ دارٌ؟ قالَ: نَعَم، ارْكَبْ أيُّها المَلِكُ مَعِي. قالَ: فَرَكِبَ المَلِكُ والناسُ مَعَهُ فأتَى بِهِمْ أرْفَعَ دارٍ في المَدِينَةِ، قالَ تَمْلِيخا: هَذِهِ الدارُ لِي.
He knocked on the door. An elderly man came out, whose eyebrows covered his eyes because of his age, and said, What do you want? The king said, “This young man brought us something strange. He thinks that this is his house.” The old man said to him, “Who are you?” He said, “I am Tamlíkhà son of Qusìíkín.” The old man fell at his feet and kissed them, and said, “He is my grandfather, by the Lord of the Kabah. O king! These six are those who escaped out of fear of King Daqyês.”
The king came down from his horse and carried Tamlíkhà on his shoulders, and the people started kissing his hands and feet. He said, “O Tamlíkhà! What have your companions done?” He informed him of the cave. In those days there was in the city a muslim king and a Jewish king. Both mounted with their companions. When they got close to the cave, Tamlíkhà said, “I am afraid that my companions will hear the sound of the hooves of the horses and suspect that King Daqyês is coming after them. Give me time to go ahead and inform them.” The people waited and Tamlíkhà went ahead until he entered the cave. When they looked at him and gathered around him and said, “Praise Allah Who delivered you from Daqyês.” Tamlíkhà said, “Leave off this talk of Daqyês.”
He said, (How long have you tarried? They said, We have tarried for a day or a part of a day.) (18:19). Tamlíkhà said, “You have tarried three hundred nine years, and Daqyês has died, and centuries have passed. Allah raised a prophet called the Messiah, Jesus the son of Maryu. Allah made him ascend. The king came to our side and the people with him.” They said, “O Tamlíkhà! Do you want to make a trial by us for the people?” Tamlíkhà said, “So, what do you want?” They said, “Pray to Allah, Whose remembrance is glorious, and we will pray with you that our souls will be taken.”
They raised their hands. Then Allah commanded that their souls be taken. Then Allah covered the door of the cave from the people. The two kings came and circled about the door of the cave for seven days
فَقَرَعَ البابَ، فَخَرَجَ إلَيْهِمْ شَيْخٌ، وَقَدْ وَقَعَ حاجِباهُ عَلَى عَيْنَيْهِ مِنَ الكِبَرِ، فَقالَ: ما شأنُكُمْ؟ فَقالَ المَلِكُ: أتانا هَذا الغُلامُ بِالعَجائِبِ، يَزْعَمُ أنَّ هَذِهِ الدارَ دارُهُ، فَقالَ لَهُ الشيْخُ: مَنْ أنْتَ؟ قالَ: أنا تَمْلِيخا بْنُ قُسْطِيكِينَ، قالَ: فانْكَبَّ الشيْخُ عَلَى رِجْلَيْهِ يُقَبِّلُهُما وَيَقُولُ: هُوَ جَدِّى وَرَبِّ الكَعْبَةِ، فَقالَ: أيُّها المَِلكُ، هَؤُلاءِ السِّتَّةُ الذينَ خَرَجُوا هُرّاباً مِنْ دَقْيُوسَ المَلِكِ.
قالَ: فَنَزَلَ المَلِكُ عَنْ فَرَسِهِ وَحَمَلَهُ عَلَى عاتِقِهِ وَجَعَلَ الناسُ يُقَبِّلُونَ يَدَيْهِ وَرِجْلَيْهِ، فَقالَ: يا تَمْلِيخا، ما فَعَلَ أصْحابُكَ؟ فأخْبَرَ أنَّهُمْ في الكَهْفِ، وَكانَ يَوْمَئِذٍ بِالمَدِينَةِ مَلِكٌ مُسْلِمٌ وَمَلِكٌ يَهُودِيٌّ، فَرَكِبُوا في أصْحابِهِمْ، فَلَمّا صارُوا قَرِيباً مِنَ الكَهْفِ، قالَ لَهُمْ تَمْلِيخا: إنِّي أخافُ أنْ تَسْمَعَ أصْحابِي أصْواتَ حَوافِرِ الخُيُولِ، فَيَظُنُّونَ أنَّ دَقْيُوسَ المَلِكَ قَدْ جاءَ في طَلَبِهِمْ، وَلَكِنْ أمْهِلُونِي حَتَّى أتَقَدَّمَ فأخْبَرَهُمْ، فَوَقَفَ الناسُ، فَأقْبَلَ تَمْلِيخا حَتَّى دَخَلَ الكَهْفَ، فَلَمّا نَظَرُوا إلَيْهِ، إعْتَنَقُوهُ وَقالُوا: الحَمْدُ للهِ الذي نَجّاكَ مِنْ دَقْيُوسَ، قالَ تَمْلِيخا: دَعُونِي عَنْكُمْ وَعَنْ دَقْيُوسِكُمْ.
]قالَ: كَمْ لَبِثْتُمْ؟ قالُوا: لَبِثْنا يَوْماً أوْ بَعْضَ يَوْمٍ[ قالَ تَمْلِيخا: بَلْ لَبِثْتُم ثَلاثَمِائة وَتِسْعَ سِنِينَ، وَقَدْ ماتَ دَقْيُوسُ، وانْقَرَضَ قَرْنٌ بَعْدَ قَرْنٍ، وَبَعَثَ اللهُ نَبِيّاً، يُقالُ لَهُ: المَسِيحُ عيسَى بنُ مَريَمَD، وَرَفَعَهُ اللهُ إلَيْهِ، وَقَدْ أقْبَلَ إلَيْنا المَلِكُ والناسُ مَعَهُ، قالُوا: يا تَمْلِيخا، أتُرِيدُ أنْ تَجْعَلَنا فِتْنَةً لِلْعالَمِينَ؟ قالَ تَمْلِيخا: فَما تُرِيدُونَ؟ قالُوا: اُدْعُ اللهَ جَلَّ ذِكْرُهُ، وَنَدْعُوهُ مَعَكَ، حَتَّى يَقْبِضَ أرْواحَنا.
فَرَفَعُوا أيْدِيَهُمْ، فأمَرَ الله تَعالَى بِقَبْضِ أرْواحِهِمْ، وَطَمَسَ اللهُ بابَ الكَهْفِ عَلَى الناسِ، فأقْبَلَ المَلِكانِ يَطُوفانِ عَلَى بابِ الكَهْفِ سَبْعَةَ أيّامٍ، لا يَجِدانِ لِلْكَهْفِ باباً، فَقالَ
without finding it. The muslim King said, “They died with our religion. I will build a mosque over the door of the cave.” The Jew said, “No! Rather they died with my religion. I will build a synagogue over the door of the cave.” Then they fought. The muslim won, and built a mosque over it. O Jew! Does this agree with what is in your Torah?” The Jew said, “You have not added or subtracted a letter, and I bear witness that there is no god but Allah and that Muåammad is His servant and His apostle.”
(Biåàr, 14, 411_ 419, 1)
3,2.14. It is reported that Æafwàn the son of Yaåyà, the companion of al-Sàbirí said: “Abê Qurrah, the companion of al-Jàthilíq, asked me to bring him to al-Rièàu. Then I asked him for permission. He said, Bring him to me. Then, when he came to him, Abê Qarah kissed the carpet and said, This is our duty, according to our religion, that we must do for the nobles of our time.
Then Abê Qarah said to him, May Allah help you. What would you say about a sect that claimed something, and another sect bore witness that it was right? He answered, The claim is in their favor. He said, [What about] another sect that claims something but finds no witnesses for it but themselves? He answered, There is nothing in their favor. He said, So we, ourselves, claim that Jesus is the spirit of Allah and His word, and the Muslims agree with us about this. But the Muslims claim that Muåammad is the prophet, while we do not follow them in this. That on which we agree is better than that about which we differ. Al-Rièàu said to him, What is your name? He answered, Yêåannà. He said, O Yêåannà! We believe in Jesus, the spirit of Allah and His word, who believed in Muåammad and gave tidings of him and acknowledged that he was His servant and subject. So, if Jesus, the spirit of Allah and His word, as you hold, is not one who believed in Muåammad, and gave tiding
المَلِكُ المُسْلِمُ: ماتُوا عَلَى دِينِنا، أبني عَلَى بابِ الكَهْفِ مَسْجِداً، وَقالَ اليَهُودِيُّ: لا، بَلْ ماتُوا عَلَى دِينِي أبني عَلَى بابِ الكَهْفِ كَنِيسَةً، فاقْتَتَلا، فَغَلَبَ المُسْلِمُ وَبَنَى مَسْجِداً عَلَيْهِ. يا يَهُودِيُّ، أيُوافِقُ هَذا ما في تَوْراتِكُمْ؟> قالَ: ما زِدْتَ حَرْفاً وَلا نَقَصْتَ. وأنَا أشْهَدُ أنْ لا إلَهَ إلاّ اللهُ، وأنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ.
(بحار الأنوار، 14، 411_419، 1)
3_2_14_ الهَمْدانِيُ والمُكَتِّبُ والوَرّاقُ, عَنْ أبِيهِ, عَنْ عَلِيٍّ, عَنْ صَفْوانَ بْنِ يَحْيَى صاحِبِ السّابُرِيِّ, قالَ: سألَنِي أبُو قُرَّة ـ صاحِبُ الجاثَليق ـ أنْ أُوصِلَهُ إلى الرضاD فاسْتأذَنْتُهُ في ذَلِكَ، فَقالَ: <أدْخِلْهُ عَلَيَّ>. فَلَمّا دَخَلَ عَلَيْهِ قَبَّلَ بِساطَهُ وَقالَ: هَكَذا عَلَيْنا في دِيْنِنا أنْ نَفَعَلَ بِأشْرافِ أهْلِ زَمانِنا.
ثُمَّ قالَ لَهُ: أصْلَحَكَ اللهُ، ما تَقُولُ في فِرْقَةٍ ادَّعَتْ دَعْوىً فَشَهِدَتْ لَهُمْ فِرْقَةٌ أخرى مُعَدَّلُونَ؟ قالَ: <الدعْوَى لَهُمْ> قالَ: فادَّعَتْ فِرْقَةٌ أخرى دَعْوىً فَلَمْ يَجِدُوا شُهُوداً مِنْ غَيْرِهِمْ؟ قالَ: <لا شَيْء لَهُمْ> قالَ: فإنّا نَحْنُ ادَّعَيْنا أنَّ عيسى رُوحُ اللهِ وَكَلِمَتُهُ، فَوافَقَنا عَلَى ذَلِكَ المُسْلِمُونَ، وادَّعَى المُسْلِمُونَ أنَّ مُحَمَّداً نَبِيٌّ، فَلَمْ نُتابعْهُمْ عَلَيْهِ، وَما أجْمَعْنا عَلَيْهِ خَيْرٌ مِمّا افْتَرَقْنا فِيهِ، فَقالَ لَهُ الرضاD: <ما اسْمُكَ؟> قالَ: يُوحَنّا، قالَ: <يا يُوحَنّا، إنّا آمَنّا بعيسى, رُوحِ اللهِ وَكَلِمَتِهِ الذي كانَ يُؤْمِنُ بِمُحَمَّدٍ وَيُبَشِّرُ بِهِ، وَيُقِرُّ عَلَى نَفْسِهِ أنَّهُ عَبْدٌ مَرْبُوبٌ، فإنْ كانَ عيسى الذي هُوَ عِنْدَكَ، رُوحَ اللهِ وَكَلِمَتَهُ، لَيْسَ هُوَ الذي آمَنَ بِمُحَمَّدٍ وَبَشَّرَ بِهِ, وَلا هُوَ
of him, and who acknowledged that he is the servant of Allah and that He is the Lord, then we are acquitted of him. So, on what do we agree? Then he stood up and said to Safwàn the son of Yaåyà, Stand up! We did not get anything out of this meeting.”
(Biåàr, 10, 30, 341)
3,2.15. Isåàq ibn Ammàr said: “I asked Abê Abd Allahu about what Allah, the blessed and exalted, said, [and aforetime they used to pray for victory against those who disbelieved, but when there came to them (the Prophet) that which they did not recognize, they disbelieved in him,] (2:89). He answered, There was a group between Muåammad1 and Jesusu that used to threaten disbelievers with a prophet and they used to say, “Verily a prophet will appear and will break your idols and will do with you this and that,” but when the Prophet of Allah appeared, they disbelieved him.” (Kàfí, 8, 310, 482)
3,2.16. Åasan ibn Muåammad al-Nêfalí said, “When Alí ibn Mêsà al-Rièau came before Mamên the later commanded Faèl ibn Sahl to gather the scholars (aæåàb al-maqàlàt) such as the Catholicos (Jàthalíq), the Exilarch (Ras al-Jalêt), the chiefs of the Sabeans, Hirbidh al-Akbar, the Zoroastrians, Nasìàs al-Rêmí and the theologians so as to hear his words and their words. Faèl ibn Sahl gathered them and informed Mamên of their gathering.
Mamên said, Bring them before me. He did it. Mamên welcomed them; then he said to them, I gathered you here for the good, and I would like you to debate with my cousin from Madínah who has come before me. Come here early tomorrow morning, and let not one of you be remiss. They said, We hear and we obey, O Commander of the Faithful! We will be here early tomorrow morning, God willing.…
الذي أقَرَّ ِللهِ بِالعُبُودِيَّةِ والربُوبِيَّةِ، فَنَحْنُ مِنْهُ بُرَآءٌ، فأيْنَ اجْتَمَعْنا؟> فَقامَ، فَقالَ لِصَفْوانَ بْنِ يَحْيَى: قمْ. فَما كانَ أغْنانا عَنْ هَذا المَجْلِسِ.(بحار الأنوار، 10، 341،30)
3_2_15_ عَليُّ بْنُ إبْراهِيمَ، عَنْ أبِيهِ، عَنْ صَفْوانَ بْنِ يَحْيَى، عَنْ إسْحاقَ بْنِ عَمّارٍ قالَ: سألْتُ أبا عَبْدِ اللهD عَنْ قَوْلِ اللهِ تَبارَكَ وَتَعالَى: ]وَكانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الذينَ كَفَرُوا فَلَمّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ[ قالَ: <كانَ قَوْمٌ في ما بَيْنَ مُحَمَّدٍ وَعِيسَى، صَلَّى الله عَلَيْهِما، وَكانُوا يَتَوَعَّدُونَ أهْلَ الأصْنامِ بالنَبِى4 وَيَقُولُونَ: لَيَخْرُجَنَّ نَبِيٌّ فَلَيُكَسِّرَنَّ أصْنامَكُمْ، وَلَيَفْعَلَنَّ بِكُمْ [وَلَيَفْعَلَنَّ]، فَلَمّا خَرَجَ رَسُولُ اللهِ4 كَفَرُوا بِه>. (الكافي، 8، 310، 482)
3_2_16_ حَدَثَّنا أبُو مُحَمَّدٍ جَعْفَرُ بْنُ عَلِيِّ بْنِ أحْمَدَ الفَقِيهِ القُمِيِّ ثُمَّ الإيلاقِيِّ، رَضِيَ اللهُ عَنْهُ، قالَ: أخْبَرَنا أبُو مُحَمَّدٍ الحَسَنُ بُنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ صَدَقَةٍ القُمِيِّ، قالَ: حَدَّثَنِي أبُو عَمْرٍو مُحَمَّدُ بْنُ عُمَرَ بْنِ عَبْدِ العَزِيزِ الأنْصارِيِّ الكَجِيِّ، قالَ: حَدَّثَنِي مَنْ سَمِعَ الحَسَنَ بْنَ مُحَمَّدٍ النَوْفِلِيِّ ثُمَّ الهاشِمِيِّ قَالَ: لَمّا قَدِمَ عَلِيٌّ بْنُ موسى الرضاD عَلَى المأمُونِ أمَرَ الفَضْلَ بْنَ سَهْلٍ أنْ يَجْمَعَ لَهُ أصْحابَ المَقالاتِ، مِثْلَ الجاثَليقِ وَرأسِ الجالُوتِ وَرُؤَساءِ الصابِئِينَ والهِربَذِ الأكبَرِ وأصْحابِ ذَرْدَهَشْتِ وَنَسْطاسِ الرومِي والمُتَكِلِّمِينَ لِيَسْمَعَ كَلامَهُ وَكَلامَهُمْ، فَجَمَعَهُمُ الفَضْلُ بْنُ سَهْلٍ، ثُمَّ أعْلَمَ المأمُونَ بِاجْتِماعِهِمْ.
فَقالَ المأمُونُ: أدْخِلْهُمْ عَلَيَّ، فَفَعَلَ، فَرَحَّبَ بِهِمُ المأمُونُ، ثُمَّ قالَ لَهُمْ: إنِّي إنَّما جَمَعْتُكُمْ لِخَيْرٍ، وأحْبَبْتُ أنْ تُناظِرُوا ابن عَمِّي، هَذا المَدَنيَ القادِمَ عَلَيَّ، فإذا كانَ بُكْرةً فاغْدُوا عَلَيَّ وَلا يَتَخَلَّفْ مِنْكُمْ أحَدٌ، فَقالُوا: السَمْعَ والطّاعَةَ يا أمِيرَ المُؤْمِنِينَ، نَحْنُ مُبْكِرُونَ إنْ شاءَ اللهُ...
The next morning, Faèl ibn Sahl came and said to Rièàu, May I be your sacrifice. Your cousin is waiting for you. The people have gathered. What is your view about coming before him? Rièàu said to him, You precede me, and I will come to you, God willing. Then he made ablutions (wuèê) as though for prayer, and he drank some barley water (sharbah sawíq) and we also drank some. Then he left, and we left with him, until we entered before Mamên. All at once it was crowded, and Muåammad ibn Jafar was among the Ìàlibiyyin, the Hàshimiyyin and the Quwwàd. When Rièàu entered, Mamên stood up, and Muåammad ibn Jafar and all the Hàshimiyyin. They waited until Rièàu sat with Mamên and ordered them to sit. Then they sat, and Mamên faced him and spoke with him for an hour.
Then Mamên turned toward the Catholicos and said, O Catholicos! This is my cousin, Alí ibn Mêsà ibn Jafar, who is a descendent of Fàìimah the daughter of our Prophet and Alí ibn Abí Ìàlib, may they both be blessed. So, I would like you to speak with him and debate fairly. The Catholicos said, O Commander of the Faithful! How can I debate with someone who relies upon a book that I deny and a prophet in whom I have no faith? Rièàu said to him, O Christian! If I debate against you by your Gospel, will you concede? The Catholicos said, Can I reject what is spoken in the Gospel? Yes, by God, I will concede even if I do not like it.Rièàu said to him, Ask whatever comes to your mind, and understand the answer. The Catholicos said, What do you say about the prophethood of Jesus and his book? Do you deny them?
Rièàu said, I confess the prophethood of Jesus and his book, and the glad tidings to his community to which the Apostles also confessed. And I disbelieve in the prophethood of any Jesus who did not confess the prophethood of Muåammad1 and in his book and who did not give glad tidings of him to his community. The Catholicos said, Is it not the case that you consider the judgment of
فَلَمّا أصْبَحْنا أتانا الفَضْلُ بْنُ سَهْلٍ، فَقالَ لَهُ: جُعِلْتُ فِداكَ، ابن عَمِّكَ يَنْتَظِرُكَ، وَقَدِ اجْتَمَعَ القَوْمُ، فَما راْيُكَ في إتْيانِهِ؟ فَقالَ لَهُ الرضا: <تَقَدَّمْنِي، فإنِّي سائِرٌ إلى ناحِيَتِكُمْ إنْ شاءَ الله> ثُمَّ تَوَضّأ وُضُوءَهُ لِلصَّلاةِ، وَشَرِبَ شَرْبَةَ سَوِيقٍ وَسَقانا مِنْهُ، ثُمَّ خَرَجَ وَخَرَجْنا مَعَهُ حَتَّى دَخَلْنا عَلَى المامُونِ، فإذا المَجْلِسُ غاصَ بِأهْلِهِ، وَمُحَمَّدٌ بْنُ جَعْفَرٍ في جَماعَةِ الطّالِبِيِّينَ والهاشِمِيِّينَ، والقُوّادُ حُضُورٌ. فَلَمّا دَخَلَ الرضا قامَ المأمُونُ وَقامَ مُحَمَّدٌ بْنُ جَعْفَرٍ وَجَمِيعُ بَنِي هاشِمٍ، فَما زالُوا وُقُوفاً، والرضا جالِسٌ مَعَ المامُونِ حَتَّى أمَرَهُمْ بِالجُلُوسِ، فَجَلَسُوا، فَلَمْ يَزَلْ المأمُونُ مُقْبِلاً عَلَيْهِ يُحَدِّثُهُ ساعَةً.
ثُمَّ التَفَتَ إلى الجاثَليق، فَقالَ: يا جاثَليقُ، هَذا ابن عَمِّي عَلِيٌّ بْنُ موسى بْنُ جَعْفَرٍ، وَهُوَ مِنْ وُلْدِ فاطِمَةَ بِنْتِ نَبِيِّنا، وابْنُ عَلِيٍّ بْنِ أبِي طالِبٍ، صَلَواتُ اللهِ عَلَيْهِما، فأحِبُّ أنْ تُكَلِّمَهُ وَتُحاجَّهُ وَتُنْصِفَهُ، فَقالَ الجاثَليقُ: يا أمِيرَ المُؤْمِنِينَ، كَيْفَ أُحاجُّ رَجُلاً يَحْتَجُّ عَلَي بِكِتابٍ أنا مُنْكِرُهُ، وَنَبِيٍّ لا أُومِنُ بِهِ؟ فَقالَ لَهُ الرضا: <يا نَصْرانِيُ، فإنْ احْتَجَجْتُ عَلَيْكَ بِإنْجِيلِكَ، أتُقِرُّ بِهِ؟> قالَ الجاثَليق: وَهَلْ أقْدِرُ عَلَى دَفْعِ ما نَطَقَ بِهِ الإنجيلُ! نَعَم واللهِ أُقِرُّ بِهِ عَلَى رَغْمِ أنْفِي، فَقالَ لَهُ الرضا: <سَلْ عَمّا بَدا لَكَ وافْهَمْ الجَوابَ> قالَ الجاثَليقُ: ما تَقُولُ في نُبُوَّةِ عيسى وَكِتابِهِ؟ هَلْ تُنْكِرُ مِنْهُما شَيْئًا؟
قالَ الرضا: <أنا مُقِرٌّ بِنُبُوَّةِ عيسى وَكِتابِهِ، وَما بَشَّرَ بِهِ أُمَّتَهُ، وأقَرَّتْ بِهِ الحَوارِيُّونَ، وَكافِرٌ بِنُبُوَّةِ كُلِّ عيسى لَمْ يُقِرَّ بِنُبُوَّةِ مُحَمَّدٍ4 وَبِكِتابِهِ، وَلَمْ يُبَشِّرْ بِهِ أُمَّتَهُ> قالَ الجاثَليقُ: ألَيْسَ إنَّما تَقْطَعُ الأحْكامُ بِشاهِدَيْ عَدْلٍ؟
two just witnesses decisive? He said, Yes. The Catholicos said, Then bring two witnesses for the prophethood of Muåammad from a nation other than yours who are not denied by the Christians, and ask us for the like from other than our nation. Rièàu said, Now you are being fair, O Christian! Do you not accept from me the earlier just ones who were with the Messiah, Jesus the son of Mary?
The Catholicos said, Who is that just one? Tell me his name? He said, What do you say about John Daylamí? He said, Very well! You have mentioned the most beloved person to the Messiah. Heu said, I swear to you, does the Gospel not say that John said, “The Messiah informed me of the religion of Muåammad the Arab, and he gave me glad tidings of him, that he would come after him; then I gave glad tidings of him to the Apostles, so believe in him.”? The Catholicos said, John mentioned this from the Messiah and he gave glad tidings about the prophethood of a man and about his folk and his trustee. But he did not specify when this would be, and he did not name these people for us so that we could recognize them.
Rièàu said, If we bring someone who reads the Gospel and he recites for you the mention of Muåammad and his folk and his community, will you believe in him? He said, Surely. Rièàu said to Nasìàs al-Rêmí, How is your memory of the third scripture of the Gospel? He said, I do not remember it.Then he turned to the chief of al-Jàlêt and said, Do you not read the Gospel? He said, Yes, by my soul. He said, Start the third scripture for me. If the mention of Muåammad and his folk and his community is in it, bear witness to it for me, and if it is not there, then do not bear witness for me. Then he recited the scripture until when he arrived at the mention of the Prophet1 he stopped.
Then he said, O Christian! I ask you by the right of the Messiah and his mother, did you know that I know the Gospel? He said, Yes. Then he recited for us the mention of Muåammad, his folk and his community. Then he said, What do you say, O Christian? This is the speech of Jesus the son of Mary. If you belie what is said in the Gospel then you belie Moses and Jesus, peace be with them, and when you deny this mention, it is obligatory for you to be killed, because you would be a disbeliever in your Lord, your prophet and your book.
قالَ: <بلى> قالَ: أقِمْ شاهِدَيْنِ مِنْ غَيْرِ أهْلِ مِلَّتِكَ عَلَى نُبُوَّةِ مُحَمَّدٍ، مِمَّنْ لا تُنْكِرُهُ النَصْرانِيَّةُ. وَسَلْنا مِثْلَ ذَلِكَ مِنْ غَيْرِ أهْلِ مِلَّتِنا، قالَ الرضا: <الآنَ جِئْتَ بِالنَصَفَةِ، يا نَصْرانِيُّ، إلاّ تَقْبَلُ مِنِّي العَدْلَ المُقَدَّمَ عِنْدَ المَسِيحِ عيسَى بنِ مَريَمَ؟> قالَ الجاثَليقُ: مَنْ هَذا العَدْلُ؟ سَمِّهْ لِي، قالَ: <ما تَقُولُ في يُوحَنّا الديْلَمِيِّ؟> قالَ: بَخٍّ بَخٍّ! ذَكَرْتَ أحَبَّ الناسِ إلى المَسِيحِ، قالَ: <فأقْسمْتُ عَلَيْكَ، هَلْ نَطَقَ الإنجيلُ أنَّ يُوحَنّا قالَ: إنَّ المَسِيحَ أخْبَرَنِي بِدِينِ مُحَمَّدٍ العَرَبِيِّ، وَبَشَّرَنِي بِهِ أنَّهُ يَكُونُ مِنْ بَعْدِهِ، فَبَشَّرْتُ ِبهِ الحَوارِيِّينَ، فآمَنُوا بِهِ؟> قالَ الجاثَليقُ: قَدْ ذَكَرَ ذَلِكَ يُوحَنّا عَنْ المَسِيحِ، وَبَشَّرَ بِنُبُوَّةِ رَجُلٍ وَبِأهْلِ بَيْتِهِ وَوَصِيِّهِ، وَلَمْ يُلَخِّصْ مَتَى يَكُونُ ذَلِكَ، وَلَمْ يُسَمِّ لَنا القَوْمَ فَنَعْرِفَهُمْ.
قالَ الرضا: <فإنْ جِئْناكَ بِمَنْ يُقِرُّ الإنجيلَ، فَتَلا عَلَيْكَ ذِكْرَ مُحَمَّدٍ وأهْلِ بَيْتِهِ وأمَّتِهِ أتُؤْمِنَ بِهِ؟> قالَ: شَدِيداً، قالَ الرضا لِنَسْطاسِ الرومِيِّ: <كَيْفَ حِفْظُكُ لِلسِّفْرِ الثّالِثِ مِنَ الإنجيلِ؟> قالَ: ما أحْفَظَنِي لَهُ! ثُمَّ التَفَتَ إلى رأسِ الجالُوتِ، فَقالَ: <ألَسْتَ تَقْرأُ الإنجيلَ؟> قالَ: بَلَى، لَعَمْرِي! قالَ: <فَخُذْ عَلَى السِّفْرِ الثّالِثِ، فإنْ كانَ فِيهِ ذِكْرُ مُحَمَّدٍ وأهْلِ بَيْتِهِ وأُمَّتِهِ فاشْهَدُوا لِي، وإنْ لَمْ يَكُنْ فِيهِ ذِكْرُهُ فَلا تَشْهَدُوا لِي> ثُمَّ قَرأَ السِّفْرَ الثّالِثَ، حَتَّى إذا بَلَغَ ذِكْرَ النَبِيِّ4 وَقَفَ.
ثُمَّ قالَ: <يا نَصْرانِيُّ، إنِّي أّسْألُكَ بِحَقِّ المَسِيحِ وأُمِّهِ، أتَعْلَمُ إنِّي عالِمٌ بِالإنجيلِ؟> قالَ: نَعَم، ثُمَّ تَلا عَلَيْنا ذِكْرَ مُحَمَّدٍ وأهْلِ بَيْتِهِ وأُمَّتِهِ، ثُمَّ قالَ: <ما تَقُولُ يا نَصْرانِيُّ؟ هَذا قَوْلُ عيسَى بنِ مَريَمَ، فإنْ كَذَّبْتَ ما يَنْطِقُ بِهِ الإنجيلُ فَقَدْ كَذَّبْتَ موسى وَعِيسَى $؛ وَمَتَى أنْكَرْتَ هَذا الذِّكْرَ وَجَبَ عَلَيْكَ القَتْلُ؛ ِلأنَّكَ تَكُونُ قَدْ كَفَرْتَ بِرَبِّكَ وَبِنَبِيِّكَ وَبِكِتابِكَ>.
The Catholicos said, I will not deny what is clear for me in the Gospel. I will confess to it. Rièàu said, Bear witness to what he has confessed. Then he said, O Catholicos! Ask whatever comes to your mind.
The Catholicos said, Inform me about the Apostles of Jesus the son of Mary. How many were they? And how many were the scholars of the Gospel? Rièàu said, You have come to one who is well informed. As for the Apostles, they were twelve men, and the most noble and knowledgeable of them was Luke. As for the Christian scholars, they were three men: John the Great of Ajj, John of Qirqísà and John Daylamí of Zijàr, and it is he who mentions the Prophet1, and mentions his folk and his community, and it is he who brought the glad tidings of him to the community of Jesus and to the Children of Israel.
Then he said to him, O Christian! Verily, we do indeed, by Allah, believe in Jesus who believed in Muåammad1 and we do not resent anything about your Jesus except his weakness and the small amount that he fasted and prayed. The Catholicos said, By Allah! You spoiled your knowledge and weakened your affair. I imagined nothing less than that you were the most knowledgeable of the folk of Islam. Rièàu said, How is that? The Catholicos said, Because of what you said about Jesus being weak and having little fasting and prayer, while Jesus never broke his fast and slept through not a single night; he was constantly fasting and holding vigals. Rièàu said, So, for whom did he fast and pray?
Then the Catholicos was dumbfounded and stopped speaking. Rièàu said, O Christian! I want to ask you about a problem. He said, Ask. If I know anything about it, I will answer you. Rièàu said, Why did you deny that Jesus raised the dead by the permission of Allah, the Mighty and Magnificent? The Catholicos said, I denied it because whoever raises the dead and cures the blind and the leper is the lord deserving to be worshipped.
قالَ الجاثَليقُ: لا أُنْكِرُ ما قَدْ بانَ لِي في الإنجيلِ، وانِّي لَمُقِرٌّ بِهِ، قالَ الرضا: <اشْهَدُوا عَلَى إقْرارِهِ> ثُمَّ قالَ: <يا جاثَليقُ، سَلْ عَمّا بَدا لَكَ> قالَ الجاثَليقُ: أخْبِرْنِي, حَوارِيُّ عيسَى بنِ مَريَمَ كَمْ كانَ عِدَّتُهُمْ؟ وَعَنْ عُلَماءِ الإنجيلِ كَمْ كانُوا؟ قالَ الرضا: <عَلَى الخَبِيرِ سَقَطْتَ. أمّا الحَوارِيُّونَ فَكانُوا اثْنَي عَشَرَ رَجُلاً، وَكانَ أفْضَلُهُمْ وأعْلَمُهُمْ: ألُوقا، وأمّا عُلَماءُ النصارى فَكانُوا ثَلاثَةَ رِجالٍ: يُوحَنّا الأكْبَرُ بِأجٍ، وَيُوحَنّا بِقِرْقِيسا، وَيُوحَنّا الديْلَمِيّ بِزِجارٍ، وَعِنْدَهُ كانَ ذِكْرُ النَبِيِّ4 وَذِكْرُ أهْلِ بَيْتِهِ وأُمَّتِهِ، وَهُوَ الذي بَشَّرَ أُمَّةَ عيسَى وَبَنِي إسْرائِيلَ بِهِ>.
ثُمَّ قال لَهُ: <يا نَصْرانِيُّ، واللهِ إنّا لَنُؤْمِنُ بعيسَى الذي آمَنَ بِمُحَمَّدٍ4، وَما نَنْقِمُ عَلَى عِيساكُمْ شَيْئًا إلاّ ضَعْفَهُ وَقِلَّةَ صِيامِهِ وَصَلاتِهِ> قالَ الجاثَليقُ: أفْسَدْتَ واللهِ عِلْمَكَ وَضَعَّفْتَ أمْرَكَ، وَما كُنْتُ ظَنَنْتُ إلاّ أنَّكَ أعْلَمُ أهْلِ الإسْلامِ، قالَ الرضا: <وَكَيْفَ ذاكَ؟> قالَ الجاثَليقُ: مِنْ قَوْلِكَ: إنَّ عيسَى كانَ ضَعِيفاً، قَلِيلَ الصيامِ، قَلِيلَ الصَلاةِ، وَما أفْطَرَ عيسى يَوْماً قَطُّ، وَلا نامَ بِلَيْلٍ قَطُّ، وَما زالَ صائِمَ الدهْرِ قائِمَ الليْلِ، قالَ الرضا: <فَلِمَنْ كانَ يَصُومُ وَيُصَلِّى؟>
قالَ: فَخَرَسَ الجاثَليقُ وانْقَطَعَ، قالَ الرضا: <يا نَصْرانِيُّ، أسألُكَ عَنْ مَسْألَةٍ>. قالَ: سَلْ، فانْ كانَ عِنْدي عِلْمُها أجَبْتُكَ، قالَ الرضا: <ما أنْكَرْتَ أنَّ عيسَى كانَ يُحيِي المَوْتَى بِإذْنِ اللهِ عَزَّ وَجَلَّ، قالَ الجاثَليقُ: أنْكَرْتُ ذَلِكَ، مِن قبلِ أنَّ مَنْ أحْيا المَوْتَى وأبْرأ الأكْمَهَ والأبرصَ فَهُوَ رَبٌّ مُسْتَحَقٌّ ِلأنْ يُعْبَدَ.
Rièàu said, Elisha also did things like Jesus did: walked on the water, raised the dead and cured the blind and the leper, but his community did not take him to be the Lord, and not one of them worshipped him instead of Allah, the Mighty and Magnificent. And the prophet Ezekiel also did things like what Jesus the son of Mary did, for he raised thirty-five thousand men after they had been dead for sixty years. Then he turned to the Exilarch and said to him, O Exilarch! Do you find in the Torah what there is about the youths of the Children of Israel who were exiled by Nebuchadnezzar when they revolted in Jerusalem and then he sent them to Babylon? Then Allah, the Exalted, sent one to them and Allah revived them. This is in the Torah. None of you deny this unless he is a disbeliever.
The Exilarch said, We heard this and know about it. He said, You spoke the truth.Then he said, O Jew! Consider the scripture of the Torah. Then heu recited some verses of the Torah. The Jew started at his recitation and was surprised. Then he faced the Christian and said, O Christian! Did this take place before Jesus or was Jesus before that? He said, No. They were before him.
Rièàu said, Once the Quraysh gathered before the Apostle of Allah1 and asked him to raise their dead for them. He had Alí ibn Abí Ìàlibu accompany them, then he said to him, Go to al-Jubbànah and call that clan by their names, those about whom they had asked, with your loudest voice: O so-and-so! O so-and-so! And O so-and-so! Muåammad the Apostle of Allah says to you, “Rise, by the permission of Allah, the Mighty and Magnificent.”Then they rose and wiped the dust from their heads.
The Quraysh received them and asked how they were. Then they told them that Muåammad1 had been raised as a prophet. They said, We would love to see him and to believe in him. He cured the blind, the leper and the insane. The beasts, birds, genies and devils spoke to him, but we did not take him as a Lord instead of Allah, the Mighty and Magnificent. We do not deny the virtues of any of them.
قالَ الرضا: <فإنَّ اليَسَعَ قَدْ صَنَعَ مِثْلَ ما صَنَعَ عيسَى: مَشَى عَلَى الماءِ، وأحْيا المَوْتَى وأبْرأ الأكْمَهَ والأبرصَ؛ فَلَمْ تَتَّخِذْهُ أُمَّتُهُ رَبّاً وَلَمْ يَعْبُدْهُ أحَدٌ مِنْ دُونِ الله عَزَّ وَجَلَّ. وَلَقَدْ صَنَعَ حِزْقِيلُ النَبِيُّ مِثْلَ ما صَنَعَ عيسَى بْنُ مَرْيَمَ: فأحْيا خَمْسَةَ وَثَلاثِينَ ألفَ رَجُلٍ مَنْ بَعْدِ مَوْتِهِمْ بِسِتِّينِ سَنَةٍ> ثُمَّ التَفَتَ إلى رأسِ الجالُوتِ، فَقالَ لَهُ: <يا رأسَ الجالُوتِ، أتَجِدُ هَؤُلاءِ في شَبابِ بَنِي إسْرائِيلَ في التَوْراةِ؟ اخْتارَهُمْ بُخْتُ نَصَّر مِنْ سَبْيِ بَنِي إسْرائِيلَ حِينَ غَزا بَيْتَ المَقْدِسَ، ثُمَّ انْصَرَفَ بِهِمْ إلى بابِلَ؛ فأرْسَلَهُ اللهُ، تَعالَى عَزَّ وَجَلَّ إلَيْهِمْ، فأحْياهُمُ اللهُ. هَذا في التَوْراةِ، لا يَدْفَعُهُ إلاّ كافِرٌ مِنْكُمْ>.
قالَ رأسُ الجالُوتِ: قَدْ سَمِعْنا بِهِ وَعَرَفْناهُ، قالَ: <صَدَقْتَ> ثُمَّ قالَ: <يا يَهُودِيُّ، خُذْ عَلَى هَذا السِّفْرِ مِنَ التَوْراةِ> فَتَلا عَلَيْنا مِنَ التَوْراةِ آياتٍ فأقْبَلَ اليَهُودِيُّ يَتَرَجَّحُ لِقِراءَتِهِ وَيَتَعَجَّبُ. ثُمَّ أقْبَلَ عَلَى النَصْرانِيِّ، فَقالَ: <يا نَصْرانِيُّ، أفَهَؤُلاءِ كانُوا قَبْلَ عيسَى أمْ عيسَى كانَ قَبْلَهُمْ؟> قالَ: بَلْ كانُوا قَبْلَهُ.
قالَ الرضا: <لَقَدْ اجْتَمَعَتْ قُرَيْشُ إلى رَسُولِ اللهِ4، فَسألُوُهُ أنْ يُحيِيَ لَهُمْ مَوْتاهُمْ، فَوَجَّهَ مَعَهُمْ عَلِيَّ بْنَ أبِي طالِبٍ، فَقالَ لَهُ: اذْهَبْ إلى الجَبّانَةِ، فَنادِ بأسْماءِ هَؤُلاءِ الرهْطِ الذيْنَ يَسْألُونَ عَنْهُمْ بِأعْلَى صَوْتِكَ: يا فُلانٌ وَيا فُلانٌ وَيا فُلانٌ، يَقُولُ لَكُمْ مُحَمَّدٌ رَسُولُ اللهِ: قُومُوا بِإذْنِ اللهِ عَزَّ وَجَلَّ، فَقامُوا يَنْفُضُونَ التُرابَ عَنْ رُؤوسِهِمْ.
فأقْبَلَتْ قُرَيْشٌ تَسْألُهُمْ عَنْ أُمُورِهِمْ، ثُمَّ أخْبَرُوُهُمْ أنَّ مُحَمَّداً4 قَدْ بُعِثَ نَبِيّاً، وَقالُوا: وَدَدْنا أنّا أدْرَكْناهُ فَنُؤْمِنُ بِهِ. وَلَقَدْ أبْرأ الأكْمَهَ والأبرصَ والمَجانِينَ، وَكَلَّمَهُ البَهائِمُ والطِّيْرُ والجِنُّ والشياطِينُ، وَلَمْ نَتَّخِذْهُ رَبّاً مِنْ دُونِ اللهِ عَزَّ وَجَلَّ، وَلَمْ نُنْكِرْ ِلأحَدٍ مِنْ هَؤُلاءِ فَضْلَهُمْ.
So, when you take Jesus as Lord, it becomes allowable to take Elijah and Ezekiel as Lords, because both of them did things like what Jesus did, such as raising the dead, etc... Verily, there was a tribe of the Children of Israel who fled their town because of plague and fear of death, and they were thousands, but in a single hour Allah made them die. The people from that town set up an enclosure for them, and they [the dead] were always in it, until their bones rotted and decayed. Then one of the prophets of the Children of Israel passed them, and wondered about them and the great quantity of their rotted bones. So, Allah, the Mighty and Magnificent, revealed to him, Would you like Me to revive them for you and warn them? He said, Yes, O my Lord! Allah, the Mighty and Magnificent, revealed to him that he should call them. He said, O you rotted bones! Rise, by the permission of Allah, the Mighty and Magnificent! Then they rose living, all of them. They wiped the dust from their heads.
Then, Abraham, the friend of the Merciful, when he took the birds and cut them up, then put a portion of them on each mountain, then called them and they went toward him with effort. Then there was Moses of Imràn and seventy of his chosen companions who went with him toward a mountain, and said to him, You have seen Allah, glory be to Him, so show Him to us as you saw Him.
He said to them, Verily, I did not see Him. They said, We will not believe in you until we see Allah openly. Then they were struck by lightning. They burned, to the last of them, and Moses remained alone. He said, O my Lord! Verily, I chose seventy men of the Children of Israel. I brought them here, but return alone. So, how is my people to affirm what I report to them? If you wanted, you could have destroyed them before and me. Would You destroy us because of what the fools among us did? Then Allah revived them after their
فَمَتَى اتَّخَذْتُمْ عيسَى رَبّاً جازَ لَكُمْ أنْ تَتَّخِذُوا اليَسَعَ والحِزْقِيلَ؛ ِلأَنَّهُما قَدْ صَنَعا مِثْلَ ما صَنَعَ عيسَى مِنْ إحْياءِ المَوْتَى وَغَيْرِهِ. وإنَّ قَوْماً مِنْ بَنِي إسْرائِيلَ هَرَبُوا مِنْ بِلادِهِمْ مِنَ الطّاعُونِ، وَهُمْ أُلُوفٌ، حَذَرَ المَوْتِ، فأماتَهُمُ اللهُ في ساعَةٍ واحِدَةٍ، فَعَمَدَ أهْلُ تِلْكَ القَرْيَةِ، فَحَظَرُوا عَلَيْهِمْ حَظِيرَةً، فَلَمْ يَزالُوا فِيها حَتَّى نَخِرَتْ عِظامُهُمْ وَصارُوا رَمِيماً، فَمَرَّ بِهِمْ نَبِيٌّ مِنْ أنْبِياءِ بَنِي إسْرائِيلَ فَتَعَجَّبَ مِنْهُمْ وَمِنْ كِثْرَةِ العِظامِ البالِيَةِ، فأوْحَى الله عَزَّ وَجَلَّ إلَيْهِ: أتُحِبُّ أنْ أُحْيِيَهُمْ لَكَ، فَتُنْذِرَهُمْ؟ قالَ: نَعَم، يا رَبِّ، فأوْحَى اللهُ عَزَّ وَجَلَّ إلَيْهِ أنْ نادِهِمْ، فَقالَ: أيَّتُها العِظامُ البالِيَةُ قُومِي بِإذْنِ اللهِ عَزَّ وَجَلَّ، فَقامُوا أحْياءً أجْمَعُونَ، يَنْفُضُونَ التُرابَ عَنْ رُؤُوسِهِمْ.
ثُمَّ إبْراهِيمُ خَلِيلُ الرحْمَنِ، حِينَ أخَذَ الطَّيْرَ فَقَطَّعَهُنَّ قِطَعاً، ثُمَّ وَضَعَ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءً، ثُمَّ ناداهُنَّ، فأقْبَلْنَ سَعْياً إلَيْهِ. ثُمَّ موسى بْنُ عِمْرانَ وأصحابُهُ السَبْعُونَ الذينَ اخْتارَهُمْ، صارُوا مَعَهُ إلى الجَبَلِ، فَقالُوا لَهُ: إنَّكَ قَدْ رأيْتَ اللهَ سُبْحانَهُ، فأرِناهُ كَما رأيْتَهُ!
فَقالَ لَهُمْ: إنِّي لَمْ أرَهُ، فَقالُوا: ]لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللهَ جَهْرَةً[ فأخَذَتْهُمُ الصاعِقَةُ، فاحْتَرَقُوا عَنْ آخِرِهِمْ، وَبَقِيَ موسى وَحِيداً، فَقالَ: يا رَبِّ، إنِّي اخْتَرْتُ سَبْعِينَ رَجُلاً مِنْ بَنِي إسْرائِيلَ، فَجِئْتُ بِهِمْ، وأرْجِعُ وَحْدِي، فَكَيْفَ يُصَدِّقُنِي قَوْمِي بِما أُخْبِرُهُمْ بِهِ؟! فَلَوْ شِئْتَ أهْلَكْتَهُمْ مِنْ قَبْلُ وإيّايَ، أتُهْلِكُنا بِما فَعَلَ السُّفَهاءُ مِنّا؟! فأحْياهُمُ اللهُ عَزَّ وَجَلَّ مِنْ بَعْدِ مَوْتِهِمْ. وَكُلُّ شَيْء ذَكَرْتُهُ لَكَ مِنْ هَذا لا تَقْدِرُ عَلَى دَفْعِهِ؛
death. Everything I have mentioned to you, you cannot deny, for the Torah, the Gospel, the Psalms, the Quràn have spoken of it. If everyone who raises the dead, cures the blind, the leper and the insane is to be taken as a Lord, instead of Allah, then take all of these as Lords. What do say, O Christian? The Catholicos said, It is as you say, and there is no god but Allah.
Then heu turned to the Exilarch and said, “O Jew! Listen to me, for I want to ask you about ten verses which descended to Moses ibn Imràn. Do you find this written in the Torah about Muåammad and his community: When the last community comes following the rider of the camel, and they glorify the Lord very earnestly with a new glorification in new synagogues. Then let the Children of Israel seek refuge with them and their king so that their hearts may be assured. Verily, there are swords in their hands by which they obtain revenge against the disbelieving communities in the regions of the earth.?” Do you find anything like this written in the Torah?”
The Exilarch said, “Yes. We find the like of this.” Then he said to the Catholicos, “O Christian! How is your knowledge of the book Shayà?” He said, “I know it word for word.” Then he said to him, “Are you familiar with these words from it: O people! Verily I saw a figure riding a donkey clothed in a garb of light, and I saw the rider of a camel whose radiance is like the radiance of the moon.?” They both said, “Certainly Shayà said this.”
Rièàu said, “O Christian! Do you know the saying of Jesus in the Gospel: Verily, I am going to your Lord and my Lord, and the paraclete (bàrqalíìà) is coming, he who will testify for me truly, even as I testify for him. And he will interpret all things for you, and he is the one who will reveal the sins of the nations, and he will break the pillar of disbelief.?” The Catholicos said, “You have not mentioned anything from the Gospel that we do not confess.” He said, “Do you find this set in the Gospel, O Catholicos?” He said, “Yes.” Rièàu said, “O Catholicos! Will you not inform me about
ِلأنَّ التوْراةَ والإنجيلَ والزَّبُورَ والفُرْقانَ قَدْ نَطَقَتْ بِهِ. فإنْ كانَ كُلُّ مَنْ أحْيا المَوْتَى وأبْرأ الأكْمَهَ والأبرصَ والمَجانِينَ يَُتَّخَذُ رَبّاً مِنْ دُونِ اللهِ، فاتَّخِذَْ هَؤُلاءِ كُلُّهُمْ أرْباباً! ما تَقُولُ يا نَصْرانِيُّ؟> قالَ الجاثَليقُ: القَوْلُ قَوْلُكَ، وَلا إلَهَ إلاّ اللهُ.
ثُمَّ التَفَتَD إلى رأسِ الجالُوتِ، فَقالَ: يا يَهُودِيُّ، أقْبِلْ عَلَيَّ، أسْألُكَ بِالعَشْرِ الآياتِ التي أُنْزِلَتْ عَلَى موسى بْنِ عِمْرانَ، هَلْ تَجِدُ في التَوْراةِ مَكْتُوباً نَبأ مُحَمَّدٍ وأُمَّتِهِ؟ إذا جاءَتِ الاُمَّةُ الاَخِيرَةُ، أتْباعُ راكِبِ البَعِيرِ، يُسَبِّحُونَ الربَّ جِداً، جِداً تَسْبِيحاً جَدِيداً في الكَنائِسِ الجُدَدِ، فَلْيَفْزَعْ بَنُو إسْرائِيلَ إلَيهِمْ وإلَى مَلِكِهِمْ، لِتَطْمَئِنَّ قُلُوبُهُمْ، فإنَّ بِأيْدِيهِمْ سُيُوفاً يَنْتَقِمُونَ بِها مِنَ الاُمَمِ الكافِرَةِ في أقْطارِ الأرضِ. أهَكَذا هُوَ في التَوْراةِ مَكْتُوبٌ؟>.
قالَ رأسُ الجالُوتِ: نَعَم، إنّا لَنَجِدُهُ كَذَلِكَ، ثُمَّ قالَ لِلْجاثَليقَ: <يا نَصْرانِيُّ، كَيْفَ عِلْمُكَ بِكِتابِ شَعْيا؟> قالَ: أعْرِفُهُ، حَرْفاً حَرْفاً، قالَ لَهُما: <أتَعْرِفانِ هَذا مِنْ كَلامِهِ: يا قَوْمُ إنِّي رأيْتُ صُورَةَ راكِبِ الحِمارِ، لابِساً جَلابِيبَ النورِ؛ وَرأيْتُ راكِبَ البَعِيرِ ضَوْؤُهُ مِثْلُ ضَوْءِ القَمَرِ؟> فَقالا: قَدْ قالَ ذَلِكَ شَعْيا.
قالَ الرضا: <يا نَصْرانِيُّ، هَلْ تَعْرِفُ في الإنجيلِ قَوْلَ عيسَى: إنِّي ذاهِبٌ إلى رَبِّكُمْ وَرَبّي، والبارْقِلِيطا جاءَ، هُوَ الذي يَشْهَدُ لي بِالحَقِّ، كَما شَهِدْتُ لَهُ، وَهُوَ الذي يُفَسِّرُ لَكُمْ كُلَّ شَيْء، وَهُوَ الذي يُبْدِئُ فَضائِحَ الأُمَمِ، وَهُوَ الذي يَكْسِرُ عَمُودَ الكُفْرِ؟> فَقالَ الجاثَليقُ: ما ذَكَرْتُ شَيْئًا في الإنجيلِ إلاّ وَنَحْنُ مُقِرُّونَ بِهِ، قالَ: <أتَجِدُ هَذا في الإنجيلِ ثابِتاً يا جاثَليقُ؟> قالَ: نَعَم، قالَ الرضا: <يا جاثَليقُ، إلاّ تُخْبِرُنِي عَنْ الإنجيلِ الأوَّلِ حِينَ افْتَقَدْتُمُوهُ عِنْدَ مَنْ وَجَدْتُمُوهُ، وَمَنْ وَضَعَ لَكُمْ
the first Gospel,when it was lost, with whom was it found? And who compiled this Gospel for you?” He said, “We did not lose it, except for one day, and when we found it, it was like new, and it was brought out by John and Matthew.” Then Rièàu said to him, “How little is your knowledge of the mystery of the Gospel and its scholars! If it is as you imagine, then why are there differences about the Gospel? And verily, there are differences about the Gospel that is in your hands today. If it were the original testament, you would not differ about it. But I will offer you knowledge about it. Know that when the original Gospel was lost, the Christians gathered around their scholars and said to them, Jesus the son of Mary was killed, the Gospel has been lost, and you are scholars, so what is in your possession? Luke and Mark said to them, Verily, the Gospel is within our breasts, and we will bring it out scripture by scripture for everyone, so do not worry about it. Do not empty the synagogues. So, we will soon recite for every one of you scripture by scripture until it is all collected. Luke, Mark, John and Matthew sat down and compiled this Gospel for you after you had lost the original Gospel. These four persons were students of the first students. Did you know this?”
The Catholicos said, “I did not know this, but now I know it. The extent of your knowledge of the Gospel has become clear to me. I heard something to the truth of which my heart testifies, so I want to increase my understanding.”
Rièàu said to him, “What do you think about that to which they all testify?” He said, “It is allowed; they are the scholars of the Gospel. Everything to which they testify is true.” Rièàu said to Mamên and to his folk and others with him present, “Bear witness to this.” They said, “We bear witness.” Then he said to the Catholicos, “By the truth of the son and his mother, do you know that Matthew says, Verily the Messiah is the son of David son of Abraham son of Isaac son of Jacob son of Yahêdà son of Åaèrên, and that Mark, regarding
هَذا الإنجيلَ؟> قالَ لَهُ: ما افْتَقَدْنا الإنجيلَ، إلاّ يَوْماً واحِداً، حَتَّى وَجَدْناهُ غَضّاً طَرِيّاً، فأخْرَجَهُ إلَينا يُوحَنّا وَمَتَّى، فَقالَ لَهُ الرضا: <ما أقَلَّ مَعْرِفَتَكَ بِسِرِّ الإنجيلِ وَعُلَمائِهِ! فإنْ كانَ هَذا كَما تَزْعَمُ، فَلِمَ اخْتَلَفْتُمْ في الإنجيلِ؟ وإنَّما وَقَعَ الاِخْتِلافُ في هَذا الإنجيلِ الذي في أيْدِيكُمْ اليَوْمَ، فَلَوْ كانَ عَلَى العَهْدِ الأوَّلِ لَمْ تَخْتَلِفُوا فِيهِ، وَلَكِنِّي مُفِيدُكَ عِلْمَ ذَلِكَ. إعْلَمْ أنَّهُ لَمّا اُفْتُقِدَ الإنجيلُ الأوَّلُ، اجْتَمِعَتِ النصارى إلى عُلَمائِهِمْ، فَقالُوا لَهُمْ: قُتِلَ عيسَى بْنُ مَرْيَمَ وافْتَقَدْنا الإنجيلَ، وأنتُم العُلَماءُ. فَما عِنْدَكُمْ؟ فَقالَ لَهُمْ ألُوقا وَمِرْقابُوسُ: إنَّ الإنجيلَ في صُدُورِنا، وَنَحْنُ نُخْرِجُهُ إلَيْكُمْ سِفْراً سِفْراً في كُلِّ أحَدٍ، فَلا تَحْزَنُوا عَلَيْهِ وَلا تَخْلُوا الكَنائِسَ، فإنّا سَنَتْلُوهُ عَلَيْكُمْ في كُلِّ أحَدٍ سِفْراً سِفْراً، حَتَّى نَجْمَعَهُ كُلَّهُ، فَقَعَدَ ألُوقا وَمِرْقابُوسُ وَيُوحَنّا وَمَتَّى، فَوَضَعُوا لَكُمْ هَذا الإنجيلَ بَعْدَ ما افْتَقَدْتُمُ الإنجيلَ الأوَّلَ، وإنَّما كانَ هَؤُلاءُ الأربَعَةُ تَلامِيذَ التَلامِيذِ الأوَّلِينَ، أعَلِمْتَ ذَلِكَ؟>
قالَ الجاثَليقُ: أمّا هَذا فَلَمْ أعْلَمْهُ، وَقَدْ عَلِمْتُهُ الآنَ، وَقَدْ بانَ لِي مِنْ فَضْلِ عِلْمِكَ بِالإنجيلِ، وَسَمِعْتُ أشْياءَ مِمّا عَلِمْتَهُ، شَهِدَ قَلْبِي أنَّها حَقٌّ، فاسْتَزَدْتُ كَثِيراً مِنَ الفَهْمِ.
فَقالَ لَهُ الرضا: <فَكَيْفَ شَهادَةُ هَؤُلاءِ عِنْدَكَ؟> قالَ: جائِزَةٌ، هَؤُلاءِ عُلَماءُ الإنجيلِ، وَكُلُّ ما شَهِدُوا بِهِ فَهُوَ حَقٌّ. فَقالَ الرضا لِلْمأمُونِ وَمَنْ حَضَرَهُ مِنْ أهْلِ بَيْتِهِ وَمِنْ غَيْرِهِمْ: <اشْهَدُوا عَلَيْهِ> قالُوا: قَدْ شَهِدْنا. ثُمَّ قالَ لِلْجاثَليقَ: <بِحَقِّ الاِبْنِ وأُمِّهِ، هَلْ تَعْلَمُ أنَّ مَتَّى قالَ: إنَّ المَسِيحَ هُوَ ابن داوُدَ بْنِ إبْراهِيمَ بْنِ إسْحاقَ بْنِ يَعْقُوبَ بْنِ يَهُودا بْنِ حَضْرُونَ؟ وَقالَ مِرْقابُوسُ في نِسْبَةِ عيسَى بْنِ مَرْيَمَ: أنَّهُ كَلِمَةُ اللهِ،
the lineage of Jesus the son of Mary says, Verily, he is the word of Allah, He made it incarnate in the body of a man; so it became man, and that Luke says, Verily, Jesus the son of Mary and his mother were two persons of flesh and blood, and the holy spirit entered into them, and then you say that Jesus testifies about himself, In truth I say to you, O company of disciples, verily, no one ascends to heaven unless he descends from it, except the rider of the camel, the seal of the prophets. Verily, he ascends to heaven and then descends from it.? What do you say about this saying?”
The Catholicos said, “That is the saying of Jesus; we do not deny it.” Rièàu said, “So, what do you say about the testimony of Luke, Mark and Matthew about Jesus and what they have attributed to him?” The Catholicos said, “They lied about Jesus.” Rièàu said, “O people! Did he not just say that they were pure and testify that they were scholars of the Gospel, and that their word is the truth?” The Catholicos said, “O scholar of the Muslims! I would like you to pardon me for this about them.” Rièàu said, “We have done it. Ask, O Christian, whatever comes to your mind!”
The Catholicos said, “Let someone other than me ask you. Nay! By the truth of the Messiah! I never imagined that a scholar like you was among the Muslims.” Then Rièàu turned to the Exilarch and said to him, “Will you question me or shall I question you?” He said, “I would question you, and I will not accept any argument from you unless it is from the Torah, the Gospel, the Psalms of David or from what is in the scriptures of Abraham and Moses.”
Rièàu said, “Do not accept any argument from me unless it is spoken of in the Torah by the tongue of Moses ibn Imràn, the Gospel by the tongue of Jesus the son of Mary or the Psalms by the tongue of David.” the Exilarch said, “How do you prove that Muåammad was a prophet?” Rièàu said, “Moses ibn Imràn, Jesus the son of Mary and David the Steward of Allah, the mighty and magnificent, on earth bore witness to it.” So he said to him, “Prove the saying of Moses ibn Imràn.”
أحَلَّها في الجَسَدِ الآدَمِيِّ فَصارَتْ إنْساناً، وَقالَ ألُوقا: إنَّ عيسَى بْنَ مَرْيَمَ وأمَّهُ كانا إنْسانَيْنِ مِنْ لَحْمٍ وَدَمٍ؛ فَدَخَلَ فِيهِما رُوحُ القُدُسِ، ثُمَّ إنَّكَ تَقُولُ مِنْ شَهادَةِ عيسَى عَلَى نَفْسِهِ: حَقاً أقُولُ لَكُمْ يا مَعْشَرَ الحَوارِيِّينَ، إنَّهُ لا يَصْعَدُ إلى السَماءِ إلاّ مَنْ نَزَلَ مِنْها، إلاّ راكِبَ البَعِيرِ، خاتَمَ الأنبِياءِ؛ فإنَّهُ يَصْعَدُ إلى السَماءِ وَيَنْزِلُ، فَما تَقُولُ في هَذا القَوْلِ؟> قالَ الجاثَليقُ: هَذا قَوْلُ عيسَى؛ لا نُنْكِرُهُ، قالَ الرضا: <فَما تَقُولُ في شَهادَةِ ألُوقا وَمِرْقابُوسَ وَمَتَّى عَلَى عيسَى وَما نَسَبُوهُ إلَيْهِ؟> قالَ الجاثَليقُ: كَذبُوا عَلَى عيسَى، قالَ الرضا: يا قَوْمُ، ألَيْسَ قَدْ زَكّاهُمْ، وَشَهِدَ أنَّهُمْ عُلَماءُ الإنجيلِ، وَقَوْلُهُمْ حَقٌّ؟> فَقالَ الجاثَليقُ: يا عالِمَ المُسْلِمِينَ، أُحِبُّ أنْ تُعْفِيَنِي مِنْ أمْرِ هَؤُلاءِ، قالَ الرضاD: <فإنّا قَدْ فَعَلْنا؛ سَلْ يا نَصْرانِيُّ، عَمّا بَدا لَكَ>.
قالَ الجاثَليقُ: لِيَسْألْكَ غَيْرِي. فَلا وَحَقِّ المَسِيحَ، ما ظَنَنْتُ أنَّ في عُلَماءِ المُسْلِمِينَ مِثْلَكَ، فالتَفَتَ الرضا إلى رأسِ الجالُوتِ، فَقالَ لَهُ: <تَسألُنِي أوْ أسْألُكَ؟> فَقالَ: بَلْ أسْألُكَ، وَلَسْتُ أقْبَلُ مِنْكَ حُجَّةً إلاّ مِنَ التَوْراةِ أوْ مِنَ الإنجيلِ أوْ مِنْ زَبُورِ داوُدَ أوْ بِما في صُحُفِ إبْراهِيمَ وَمُوسَى.
قالَ الرضا: <لا تَقْبَلْ مِنِّي حُجَّةً، إلاّ بِما تَنْطِقُ بِهِ التَوْراةُ عَلَى لِسانِ موسى بْنِ عِمْرانَ، والإنجيلُ عَلَى لِسانِ عيسَى بْنِ مَرْيَمَ، والزَّبُورُ عَلَى لِسانِ داوُدَ> فَقالَ رأسُ الجالُوتِ: مِنْ أيْنَ تَثْبُتُ نُبُوَّةَ مُحَمَّدٍ؟ قالَ الرضاD: <شَهِدَ بِنُبُوَّتِهِ موسى بْنُ عِمْرانَ وَعِيسَى بْنُ مَرْيَمَ وَداوُدُ خَلِيفَةُ اللهِ عَزَّ وَجَلَّ في الأرضِ> فَقالَ لَهُ: ثَبِّتْ قَوْلَ موسى بْنَ عِمْرانَ.
Rièàu said, “Do you know, O Jew, that Moses ibn Imràn left a will for the Children of Israel in which he said to them, Verily, there will soon come to you a prophet from among your brethren, so affirm him and listen to him. Do you know any brethren of the Children of Israel other than the offspring of Ismàíl, if you know of the kinship of Israel and Ismàíl, and the relation between them from Abraham?” The Exilarch said, “That is the saying of Moses; we do not deny it.” Rièàu said to him, “Has there come to you from the brethren of the Children of Israel any prophet other than Muåammad?” He said, “No.” Rièàu said, “Is this not correct according to you?”
He said, “Yes, but I would like you to show the correctness of this matter from the Torah.” Rièàu said to him, “Do you deny that the Torah says to you, Light came from Mount Sinai, and that it radiates to us from Mount Sàír, and it has appeared to us from Mount Fàràn.?” The Exilarch said, “I know these words, but I do not know the interpretation of them.”
Rièàu said, “I will inform you of it. As for its saying, Light came from Mount Sinai, that is the revelation of Allah, the blessed and exalted, which He sent down to Moses at Mount Sinai; as for His saying, and that it radiates to us from Mount Sàír, it is the mountain at which Allah, the mighty and magnificent, sent revelation to Jesus the son of Mary when he was on it; and as for His saying, and it has appeared to us from Mount Fàràn, this is one of the mountains of Mecca which is one days journey from Mecca. The prophet Shayà says in the Torah, what your and your companions also say, I saw two riders for whom the earth became illuminated, one of them on a donkey and the other on a camel. Who is the rider on the donkey and who is the rider of the camel?” The Exilarch said, “I do not know those two, so inform me of them.” Heu said, “The rider of the donkey is Jesus, and the rider of the camel is Muåammad. Do you deny that this is from the Torah?” He said, “No, I do not deny it.”
قالَ الرضا: <هَلْ تَعْلَمُ يا يَهُودِيُّ، أنَّ موسى بْنَ عِمْرانَ أوْصَى بَنِي إسْرائِيلَ، فَقالَ لَهُمْ: إنَّهُ سَيأتِيكُم نَبِيٌّ مِنْ إخْوانِكُمْ، فَبِهِ فَصَدِّقُوا، وَمِنْهُ فاسْمَعُوا. فَهَلْ تَعْلَمُ أنَّ لِبَنِي إسْرائِيلَ إخْوَةٌ غَيْرُ وُلْدِ إسْماعِيلَ إنْ كُنْتَ تَعْرِفُ قِرابَةَ إسْرائِيلَ مِنْ إسْماعِيلَ والنَسَبَ الذي بَيْنَهُما مِنْ قِبَلِ إبْراهِيمَ؟> فَقالَ رأسُ الجالُوتُ: هَذا قَوْلُ موسى، لا نَدْفَعُهُ.
فَقالَ لَهُ الرضا: <هَلْ جاءَكُمْ مِنْ إخْوَةِ بَنِي إسْرائِيلَ نَبِيٌّ غَيْرُ مُحَمَّدٍ؟> قالَ: لا، قالَ الرضا: <أفَلَيْسَ قَدْ صَحَّ هَذا عِنْدَكُمْ؟> قالَ: نَعَم، وَلَكِنِّي أُحِبُّ أنْ تُصَحِّحَهُ لِي مِنَ التَوْراةِ، فَقالَ لَهُ الرضا: هَلْ تُنْكِرُ أنَّ التَوْراةَ تَقُولُ لَكُمْ: قَدْ جاءَ النورُ مِنْ جَبَلِ طُورِ سَيْناءَ، وأضاءَ لَنا مِنْ جَبَلِ ساعِيرَ، واسْتَعْلَنَ عَلينا مِنْ جَبَلِ فارانِ؟> قالَ رأسُ الجالُوتِ: أعْرِفُ هَذِهِ الكَلِماتِ، وَما أعْرِفُ تَفْسِيرَها.
قالَ الرضا: <أنا أُخْبِرُكَ بِهِ، أمّا قَوْلُهُ: جاءَ النورُ مِنْ قِبَلِ طُورِ سَيْناءِ، فَذَلِكَ وَحْيُ اللهِ تَبارَكَ وَتَعالَى الذي أنْزَلَهُ عَلَى موسى، عَلَى جَبَلِ طُورِ سَيْناءَ، وأمّا قَوْلُهُ: وأضاءَ الناسَ مِنْ جَبَلِ ساعِيرَ، فَهُوَ الجَبَلُ الذي أوحى الله عَزَّ وَجَلَّ إلى عيسَى بْنِ مَرْيَمَ، وَهُوَ عَلَيْهِ، وأمّا قَوْلُهُ: واسْتَعْلَنَ عَلَيْنا مِنْ جَبَلِ فارانَ، فذَلِكَ جَبَلٌ مِنْ جِبالِ مَكَّةَ، بَيْنَهُ وَبَيْنَها يَوْمٌ. وَقالَ شَعْيا النَبِيُّ، في ما تَقُولُ أنتَ وأصحابُكَ في التَوْراةِ: رأيْتُ راكِبَينِ أضاءَ لَهُما الأرضُ: أحَدُهُما عَلَى حِمارٍ، والآخَرُ عَلَى جَمَلٍ. فَمَنْ راكِبُ الحِمارِ وَمَنْ راكِبُ الجَمَلِ؟ قالَ رأسُ الجالُوتِ: لا أعْرِفُهُما، فَخَبَّرْنِي بِهِما. قالَ: <أمّا راكِبُ الحِمارِ فَعِيسَى، وأمّا راكِبُ الجَمَلِ فَمُحَمَّدٌ. أتُنْكِرُ هَذا مِنَ التَوْراةِ؟> قالَ: لا، ما أُنْكِرُهُ.
Then Rièàu said, “Do you know the prophet Habakkuk?” He said, “Yes. I know of him.” Heu said, “He said, and this is narrated in your book, Allah brought down speech on Mount Fàràn, and the heavens were filled with the glorification of Muåammad and his community. His horse carries him over water as it carries him over land. He will bring a new book to us after the ruin of the holy house [the temple in Jerusalem]. What is meant by this book is the Quràn. Do you know this and believe in it?” The Exilarch said, “Habakkuk the prophet has said this and we do not deny what he said.” Rièàu said, “In his Psalms, David said, and you recite it, “O God! Send one to revive the tradition after it has languished. Do you know a prophet other than Muåammad who has revived the tradition after it languished?”
The Exilarch said, “This is the saying of David. We know it and do not deny it, however, what is meant by this is Jesus, and his day was the period of languishing.” Rièàu said to him, “You are ignorant. Verily, Jesus did not oppose the tradition, but he was in agreement with the tradition of the Torah, until Allah raised him to Himself. It is written in the Gospel, Verily, the son of the good woman will leave, and the paraclete will come after him, and he will lighten the burden, and he will interpret everything for you, and he will bear witness for me as I bear witness for him. I have brought parables for you, and he will bring for you exegesis. Do you believe in this from the Gospel?” He said, “Yes. I do not deny it.”
Rièàu said to him, “O Exilarch (Ras al-Jàlêt)! I ask you about your prophet Moses ibn Imràn.” He said, “Ask!” Heu said, “What proof do you have that Moses was a prophet?” The Jew said, “Verily, he brought that which had not been brought by any prophet before him.” He said to him, “Like what?” He said, “Like the splitting of the sea, changing his staff into [a serpent] running, hitting the rock so that fountains sprung from the cleft, bringing out his hand white for the observers, and signs for the like of which people have no power.”
ثُمَّ قالَ الرضا: هَلْ تَعْرِفُ حَيْقُوقَ النَبِيِّ؟ قالَ: نَعَم، إنِّي بِهِ لَعارِفٌ، قالَ: <فانَِّهُ قالَ، وَكِتابُكُمْ يَنْطِقُ بِهِ: جاءَ اللهُ بِالبَيانِ مِنْ جَبَلِ فارانِ، وامْتَلأتِ السَماواتُ مِنْ تَسْبِيحِ أحْمَدَ وأمَّتِهِ، يُحْمَلُ خَيْلُهُ في البَحْرِ كَما يُحْمَلُ في البَرِّ، يأتِينا بِكِتابٍ جَدِيدٍ بَعْدَ خَرابِ بَيْتِ المَقْدِسِ. يَعْنِي بِالكِتابِ: القرآن، أتَعْرِفُ هَذا وَتُؤْمِنُ بِهِ؟> قالَ رأسُ الجالُوتِ: قدْ قالَ ذَلِكَ حِيْقُوقُ النَبِيِّ، وَلا نُنْكِرُ قَوْلَهُ، قالَ الرضا: <فَقَدْ قالَ داوُد في زَبُورِهِ، وأنْتَ تَقْرَؤُهُ: اللهُمَّ ابْعَثْ مُقِيمَ السُّنَّةِ بَعْدَ الفَتْرَةِ، فَهَلْ تَعِرفُ نَبِيّاً أقامَ السُّنَّةَ بَعْدَ الفَتْرَةِ غَيْرَ مُحَمَّدٍ؟>
قالَ رأسُ الجالُوتِ: هَذا قَوْلُ داوُدَ، نَعْرِفُهُ وَلا نُنْكِرُهُ، وَلَكِنْ عَنَى بِذَلِكَ عيسَى، وأيّامُهُ هِيَ الفَتْرَةُ. قالَ لَهُ الرضا: <جَهِلْتَ، إنَّ عيسَى لَمْ يُخالِفْ السُّنَّةَ، وَكانَ مُوافِقاً لِسُنَّةِ التَوْراةِ حَتَّى رَفَعَهُ اللهُ إلَيهِ. وفي الإنجيلِ مَكْتُوبٌ: إنَّ ابن البِرَّةِ ذاهِبٌ، والبارْقِلِيطا جاءَ مِنْ بَعْدِهِ، وَهُوَ يُخَفِّفُ الآصارَ، وَيُفَسِّرُ لَكُمْ كُلَّ شَيْء، وَيَشْهَدُ لِي كَما شَهِدَتُ لَهُ. أنا جِئْتُكُمْ بِالأمْثالِ وَهُوَ يأتِيكُمْ بِالتأوِيلِ، أتُؤْمِنُ بِهَذا في الإنجيلِ؟> قالَ: نَعَم، لا أُنْكِرُهُ.
فَقالَ لَهُ الرضا: <يا رأسَ الجالُوتِ، أسألُكَ عَنْ نَبِيِّكَ موسى بْنِ عِمْرانَ> فَقالَ: سَلْ، قالَ: <ما الحُجَّةُ عَلَى أنَّ موسى ثَبَتَتْ نُبُوَّتُهُ؟> قالَ اليَهُودِيُّ: إنَّهُ جاءَ بِما لَمْ يَجِئْ بِهِ أحَدٌ مِنَ الأنبِياءِ قَبْلَهَ، قالَ لَهُ: <مِثْلُ ماذا؟> قالَ: مِثْلُ فَلْقِ البَحْرِ، وَقَلْبِهِ العَصا حَيَّةً تَسْعَى، وَضَرْبِهِ الحَجَرَ فانْفَجَرَتْ مِنْهُ العُيُونُ، وإخْراجِهِ يَدَهُ بَيْضاءَ لِلنّاظِرِينَ، وَعَلاماتٍ لا يَقْدِرُ الخَلْقُ عَلَى مِثْلِها.
Rièàu said to him, “You spoke truly that the proof of his being a prophet was that he brought that for the like of which people have no power. Is it not the case that it becomes obligatory for you to affirm whoever claims to be a prophet then brings the like of that for which people have no power?” He said, “No. Because there was no one like Moses in station before his Lord, and nearness to Him; and it is not obligatory for us to admit the prophethood of one who claims it unless he bring signs like what he brought.”
Rièàu said, “So, how do you admit that there were prophets prior to Moses, while they did not split the sea, and did not cleft the rock so that twelve fountains sprung from it, and they did not bring out their hands as Moses brought his hand out white, and they did not change staves into running serpants.” The Jew said to him, “I will indeed inform you that when one brings a sign the like of which people have no power to bring, even if they are not what Moses brought or are other than what he brought, it becomes obligatory to affirm him.”
Rièàu said, “O Exilarch (Ras al-Jàlêt)! So, what prevents you from admitting [to the prophethood of] Jesus the son of Mary, while he revived the dead, cured the blind and the leper, and created of clay what had the form of birds, then blew into them and they became birds by the permission of Allah?” The Exilarch said, “It is said that he did this, but we did not witness it.”
Rièàu said, “Tell me, did you witness the signs that Moses brought? Is it not the case that narrations from the trusted companions of Moses conveyed that he did these things?” He said, “Yes.” He said, “Then likewise, successively confirmed reports (akhbàr mutawàttir) have come to you about what Jesus the son of Mary did. So how is it that you affirm Moses but you do not affirm Jesus?” He gave no answer.
قالَ لَهُ الرضا: <صَدَقْتَ في أنَّهُ كانََتْ حُجَّةً عَلَى نُبُوَّتِهِ، إنَّهُ جاءَ بِما لا يَقْدِرُ الخَلْقُ عَلَى مِثْلِهِ، أفَلَيْسَ كُلُّ مَنْ ادَّعَى أنَّهُ نَبِيٌّ، ثُمَّ جاءَ بِما لا يَقْدِرُ الخَلْقُ عَلَى مِثْلِهِ، وَجَبَ عَلَيْكُمْ تَصْدِيقُهُ؟> قالَ: لا، لأنَّ موسى لَمْ يَكُنْ لَهُ نَظِيرٌ، لِمَكانِهِ مِنْ رَبِّهِ وَقُرْبِهِ مِنْهُ، وَلا يَجِبُ عَلَيْنا الإقْرارُ بِنُبُوَّةِ مَنْ ادَّعاها، حَتَّى يّاْتِيَ مِنَ الأعلامِ بِمِثْلِ ما جاءَ بِهِ.
قالَ الرضا: فَكَيْفَ أقْرَرْتُمْ بِالأنبِياءِ الذينَ كانُوا قَبْلَ موسى، وَلَمْ يَفْلِقُوا البَحْرَ، وَلَمْ يَفْجُروا مِنَ الحَجَرِ اثْنَتَيْ عَشْرَةَ عَيْناً، وَلَمْ يَخْرُجُوا بِأيْدِيهِمْ مِثْلَ إخْراجِ موسى يَدَهُ بَيْضاءَ، وَلَمْ يَقْلِبُوا العَصا حَيَّةً تَسْعَى؟ قالَ لَهُ اليَهُودِيُّ: قَدْ خَبَرْتُكَ أنَّهُ مَتَى ما جاءوا عَلَى نُبُوَّتِهِمْ مِنَ الآياتِ بِما لا يَقْدِرُ الخَلْقُ عَلَى مِثْلِهِ، وَلَوْ جاءُوا بِما لَمْ يَجِئْ بِهِ موسى، أوْ كانَ عَلَى غَيْرِ ما جاءَ بِهِ موسى، وَجَبَ تَصْدِيقُهُمْ.
قالَ: قالَ الرضا: <يا رأسَ الجالُوتِ، فَما يَمْنَعُكَ مِنَ الاِقْرارَ بعيسى بْنِ مَرْيَمَ وَقَدْ كانَ يُحيِي المَوْتَى، وَيُبْرِئُ الأكْمَهَ والأبرصَ، وَيَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ ثُمَّ يَنْفُخُ فِيهِ فَيَكُونُ طَيْراً بِإذْنِ اللهِ؟> قالَ رأسُ الجالُوتِ: يُقالُ: إنَّهُ فَعَلَ ذَلِكَ، وَلَمْ نَشْهَدْهُ.
قالَ الرضا: <أرأيْتَ ما جاءَ بِهِ موسى مِنَ الآياتِ شاهَدْتَهُ، ألَيْسَ إنَّما جاءَتْ الأخْبارُ مِنَ ثِقاتِ أصْحابِ موسى، أنَّهُ فَعَلَ ذَلِكَ؟> قالَ: بَلَى.
قالَ: <فَكَذَلِكَ أيْضاً، أتَتْكُمْ الأخْبارُ المُتَواتِرَةُ بِما فَعَلَ عيسَى بْنُ مَرْيَمَ، فَكَيْفَ صَدَّقْتُمْ ِبمُوسَى وَلَمْ تُصَدِّقُوا بعيسى؟> فَلَمْ يَحِرْ جَواباً.
Rièàu said, “And likewise the affair of Muåammad1 and what he brought, and the affair of every prophet commissioned by Allah. Among the signs Muåammad1 had was that he was an orphan, poor, a shepherd and a wage laborer who did not study any book and who was not taught by any teacher, yet brought the Quràn in which there are the stories of the prophets and reports of them letter by letter, and reports of those who have gone before, and the peoples who will remain until the day of resurrection. He reported about their secrets and what they had done in their houses, and he brought unaccountably many signs.” The Exilarch said, “According to us, neither the reports about Jesus nor the reports about Muåammad are correct, and it is not permitted for us to affirm these two by what is incorrect.”
Rièàu said, “So, the witnesses who testified for Jesus and Muåammad, may the peace and blessings of Allah be with them both, are not valid?” He gave no answer.
(Biåàr, 10, 299_310, 1)
3 3.His Successor
3,3,1. One of the companians of the Commander of the Faithfulu said that some of his companians said, “O Commander of the Faithful! The executor of Moses showed the signs to his companians after Moses and the executor of Jesus showed the signs to his companians after Jesus. So, will you not show us?” He said, You do not remain [in your belief.] They insisted on it and said, O Commander of the Faithful! Then he took the hands of nine persons among them and took them out toward the houses of Hajars until he overlooked a salt marsh. Then he spoke slowly and said to his hand, Disclose what you have covered. Then every thing in the Heaven that has been described by Allah, was before their eyes with its gladness and beauty. Then four of them came back and said, Magic!
قالَ الرضا: <وَكَذَلِكَ أمُرُ مُحَمَّدٍ4 وَما جاءَ بِهِ، وأمْرُ كُلِّ نَبِيٍّ بَعَثَهُ اللهُ. وَمِنْ آياتِهِ أنَّهُ كانَ يَتِيماً، فَقِيراً، راعِياً، أجِيراً، لَمْ يَتَعَلَّمْ كِتاباً وَلَمْ يَخْتَلِفْ إلى مُعَلِّمٍ؛ ثُمَّ جاءَ بِالقرآن الذي فِيهِ قِصَصُ الأنبِياءِ وأخْبارُهُمْ، حَرْفاً حَرْفاً وأخْبارُ مَنْ مَضَى وَمَنْ بَقِيَ إلى يَوْمِ القِيامَةِ، ثُمَّ كانَ يُخْبِرُهُمْ بِأسْرارِهِمْ وَما يَعْمَلُونَ في بُيُوتِهِمْ، وَجاءَ بِآياتٍ كَثِيرَةٍ لا تُحْصَى> قالَ: قالَ رأسُ الجالُوتِ: لَمْ يَصِحَّ عِنْدَنا خَبَرُ عيسَى وَلا خَبَرُ مُحَمَّدٍ، وَلا يَجُوزُ لَنا أنْ نُقِرَّ لَهُما بِما لَمْ يَصِحَّ.
قالَ الرضا: <فالشاهِدُ الذي شَهِدَ لعيسى وَلِمُحَمَّدٍ صَلَّى اللهُ عَلَيْهِما، شاهِدُ زُورٍ> فَلَمْ يَحِرْ جَواباً.
(بحار الأنوار، 10، 299_310، 1)
3_3_ وَصِيُّه
3_3_1_ الحُسَيْنُ بْنُ الحَسَنِ بْنِ أبانٍ, قالَ: حَدَّثَني الحُسَيْنُ بْنُ سَعِيدٍ وَكَتَبَهُ لِي بِخَطِّهِ بِحَضْرَةِ أبِي الحَسَنِ بْنِ أبانٍ, قالَ: حَدَّثَنِي مُحَمَّدٌ بْنُ سَنانٍ, عَنْ حَمّادٍ البَطْحِيّ, عَنْ زَمِيلِهِ وَكانَ مِنْ أصْحابِ أمِيرِ المُؤْمِنِينَ قالَ: إنَّ نَفَراً مِنْ أصْحابِهِ قالُوا: يا أمِيرَ المُؤْمِنِينَ، إنَّ وَصِيَّ موسى كانَ يُرِيهِمُ العَلاماتِ بَعْدَ موسى، وإنَّ وَصِيَّ عيسَى كانَ يُرِيهِمُ العَلاماتِ بَعْدَ عيسَى، فَلَوْ أرَيْتَنا! فَقالَ: <لا تَقِرُّونَ> فألَحُّوا عَلَيْهِ وَقالُوا: يا أمِيرَ المُؤْمِنِينَ! فأخَذَ بِيَدِ تِسْعَةٍ مِنْهُمْ وَخَرَجَ بِهِمْ قِبَلَ أبْياتِ الهَجَرِيّينَ، حَتَّى أشْرَفَ عَلَى السَبْخَةِ، فَتَكَلَّمَ بِكَلامٍ خَفِيٍ، ثُمَّ قالَ بِيَدِهِ: اكْشِفِي غِطاءَكَ، فإذا كُلُّ ما وَصَفَ اللهُ في الجَنَّةِ نَصْبُ أعْيُنِهِمْ مَعَ
Magic! One of them remained [in his belief], as Allah wills, and sat somewhere (in an assembly) and reported some of it. So the people gathered around him and brought him to the Commander of the Faithful.”
(Al-Ikhtiæàæ, 326)
3,3,2. Al-Mufaèèal ibn Umar said, “Abê Abd Allahu said to me, On the Resurrection Day four days hurry to Allah, the Mighty and Magnificent, like the bride who hurries to her quarters of the tent, al-Fiìr, al-Aèåà, al-Jumah (Friday) and Ghadír Khum. Ghadír Khum is between al-Fiìr and al-Aèåà. Friday is like the moon among the stars. Allah puts the cherubim, the prophets of Allah who are apostles, the chosen executors and the friends of Allah on Ghadír Khum. On that day, the master of the angels is Gabrielu, the master of the prophets is Muåammad, the master of the executors is the Commander of the Faithful and the masters of the friends of Allah are Salmàn, Abêdhar, al-Miqdàd and Ammàr. These days bring them into heaven just as the shepherd brings his sheep to the water and grassland. I said to him, O my master! Do you order me to fast on it? He answered, Yes, By Allah. Yes, By Allah. Yes, By Allah. Verily it is the day on which Allah accepted the repentance of Adamu and he abstained on it to thank Allah. It is the day on which Allah, the Exalted, saved Abrahamu from the fire and he abstained on it to thank Allah, the Exalted. It is the day on which Moses established Hàrênu like a flag, and he abstained on it to thank Allah, the Exalted. It is the day on which Jesusu revealed his executor Simon al-Æafà and he abstained on it to thank Allah, the Mighty and Magnificent.
It is the day on which the Apostle of Allah established Alí like a flag for the people and revealed his favor and his being the executor, and he abstained on it to thank Allah, the Blessed and Exalted. It is the day of fasting, vigil, feeding [the poor], and visiting with the brothers, and in it there are the satisfaction of al-Raåmàn and the dislike of Satan.” (Al-Iqbàl, 466)
رَوْحِها وَزَهْرَتِها، فَرَجَعَ مِنْهُمْ أرْبَعَةٌ يَقُولُونَ: سِحْراً سِحْراً، وَثَبَتَ رَجُلٌ مِنْهُمْ بِذَلِكَ ما شاءَ اللهُ. ثُمَّ جَلَسَ مَجْلِساً فَنَقَلَ مِنْهُ شَيْئًا مِنَ الكَلامِ في ذَلِكَ، فَتَعَلَّقُوا بِهِ، فَجاءوا بِهِ إلى أمِيرِ المُؤْمِنِينَ.
(الاختصاص، 326)
3_3_2_ رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ الطَّرازِيّ في كِتابِهِ بِإسْنادِهِ المُتَّصِلِ إلى المُفَضَّلِ بْنِ عُمَرَ، قالَ: قالَ لِي أبُو عَبْدِ اللهِ: <إذا كانَ يَوْمَ القِيامَةِ زُفَّتْ أرْبَعَةُ أيّامٍ إلى اللهِ عَزَّ وَجَلَّ كَما تُزَفُّ العَرُوسُ إلى خِدْرِها: يَوْمُ الفِطْرِ وَيَوْمُ الأضْحَى، وَيَوْمُ الجُمُعَةِ وَيَوْمُ غَدِيرِ خُمٍّ. َويَوْمُ غَدِيرِ خُمٍّ بَيْنَ الفِطْرِ والأضْحَى وَيَوْمُ الجُمُعَةِ كالقَمَرِ بَيْنَ الكَواكِبِ. وإنَّ اللهَ لَيُوَكِّلُ بِغَدِيرِ خُمٍّ مَلائِكَتَهُ المُقَرَّبِينَ، وَسَيِّدُهُمْ يَوْمَئِذٍ جَبْرَئِيلُ؛ وأنْبِياءُ اللهِ المُرْسَلِينَ، وَسِيِّدُهُمْ يَوْمَئِذٍ مُحَمَّدٌ4؛ وأوْصِياءُ اللهِ المُنْتَجَبِينَ، وَسَيِّدُهُمْ يَوْمَئِذٍ أمِيرُ المُؤْمِنِينَ، وأوْلِياءُ اللهِ، وَساداتُهُمْ يَوْمَئِذٍ سَلْمانُ وأبو ذَرُ والمِقْدادُ وَعَمّارُ، حَتَّى يُورِدَهُ الجِنانَ كَما يُورِدُ الراعِي بِغَنَمِهِ الماءَ والكِلاءَ> قالَ المُفَضَّلُ: سَيِّدِي تاْمُرُنِي بِصِيامِهِ؟ قالَ لِي: <إيْ واللهِ، إيْ واللهِ، إيْ واللهِ. إنَّهُ اليَوْمُ الذي تابَ اللهُ فِيهِ عَلَى آدَمَ، فَصامَهُ [فَصامَ] شُكْراً ِللهِ؛ وإنَّهُ اليَوْمُ الذي نَجَّى اللهُ تَعالَى فِيهِ إبْراهِيمَ مِنَ النارِ، فَصامَ شُكْراً ِللهِ تَعالَى، عَلَى ذَلِكَ اليَوْمِ، وإنَّهُ اليَوْمُ الذي أقامَ موسى هارُونَ عَلَماً، فَصامَ شُكْراً ِللهِ تعالَى ذَلِكَ اليَوْمَ، وإنَّهُ اليَوْمُ الذي أظْهَرَ عيسَى وَصِيَّهُ شَمْعُونَ الصَفا، فَصامَ شُكْراً ِللهِ عَزَّ وَجَلَّ [عَلَى] ذَلِكَ اليَوْمِ، وإنَّهُ اليَوْمُ الذي أقامَ رَسُولُ اللهِ4 عَلِيّاً لِلنّاسِ عَلَماً، وأبانَ فِيهِ فَضْلَهُ وَوَصِيَّهُ، فَصامَ شُكْراً ِللهِ تَبارَكَ وَتَعالَى ذَلِكَ اليَوْمَ، وإنَّهُ لَيَوْمُ صِيامٍ وَقِيامٍ وإطْعامٍ وَصِلَةِ الإخْوانِ، وَفِيهِ مَرْضاتُ الرحْمَنِ وَمَرْغَمَةُ الشيْطانِ>.
(الإقبال، 466)
3,3,3. Ibn Abbàs said, “When Allah, the Blessed and Exalted, sent the verse, […And fullfill My covenant, so I will fullfill your covenant.] (2, 40) the Apostle of Allah said, By Allah, Adam made a covenant with his people concerning his son, Seth and went out from this world, but his people did not fulfill it. Noaå made a covenant with his people concerning his executor, Sàm and went out from this world, but his people did not fulfill it. Abraham made a covenant with his people concerning his executor, Ismàíl and went out from this world, but his people did not fulfill it.
Moses made a covenant with his people concerning his executor, Yêsha ibn Nên and went out from this world, but his people did not fulfill it. Jesus the son of Mary made a covenant with his people concerning his executor Simon ibn Åamên al-Æafà and was raised to heaven, but his people did not fulfill it.
Also I will separate from you soon and will leave you. I have made a covenant with my community concerning Alí ibn Abê Ìàlib, but they will continue with the rites of the previous communities in opposing my executor and disobeying him….”
(Maàní al-Akhbàr, 373)
3,3,4. It is reported that Qays, the servant of Alí ibn Abí Ìàlibu said, “Once when Alí, the Commander of the Faithful, was near the mountain at Siffín, the time for the evening prayers came. So, he went farther away and called for the prayers. When he finished the call to prayer, a man appeared from near the mountain with grey hair and beard, and a bright white face. He said, Peace be with you, O Commander of the Faithful, and mercy and blessings from Allah! Welcome to the successor of the last of the prophets, leader of the ones with bright, brilliant faces, magnanimous and protected, excellent and one who has the reward of the truthful, master of all the successors!
So, the Commander of the Faithfulu said, And peace be with you. How are you?
3_3_3_ مُحَمَّدُ بْنُ أبِي القاسِمِ, عَنْ مُحَمَّدِ بْنِ عَلِيٍّ القُرَشِيِّ، قالَ: حَدَّثَنا أبُو الربِيعِ الزَّهْرانِيِ، قالَ: حَدَّثَنا حَرِيزٌ, عَنْ لَيْثِ بْنِ أبِي سَلِيمٍ, عَنْ مُجاهِدٍ, عَنْ ابن عَبّاسٍ، قالَ: قالَ رَسُولُ اللهِ4 لَمّا أنْزَلَ الله تَبارَكَ وَتعالَى ]وأوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ[: <واللهِ لَقَدْ خَرَجَ آدَمُ مِنَ الدنْيا، وَقَدْ عاهَدَ قَوْمَهُ عَلَى الوَفاءِ لِوَلَدِهِ شِيْثَ، فَما وَفَى [قومه] لَهُ وَلَقَدْ خَرَجَ نُوحٌ مِنَ الدنْيا، وَعاهَدَ قَوْمَهُ عَلَى الوَفاءِ لِوَصِيِّهِ سامَ، فَما وَفَتْ أُمَّتُهُ، وَلَقَدْ خَرَجَ إبْراهِيمُ مِنَ الدنْيا، وَعاهَدَ قَوْمَهُ عَلَى الوَفاءِ لِوَصِيِّهِ إسْماعِيلَ، فَما وَفَتْ أُمَّتُهُ، وَلَقَدْ خَرَجَ موسى مِنَ الدنْيا، وَعاهَدَ قَوْمَهُ عَلَى الوَفاءِ لِوَصِيِّهِ يُوشَعِ بْنِ نُونَ، فَما وَفَتْ أُمَّتُهُ، وَلَقَدْ رُفِعَ عيسَى بْنُ مَرْيَمَ إلى السَماءِ، وَقَدْ عاهَدَ قَوْمَهُ عَلَى الوَفاءِ لِوَصِيِّهِ شَمْعُونَ بْنِ حَمُّونَ الصَفا، فَما وَفَتْ أُمَّتُهُ، وإنِّي مُفارِقُكُمْ عَنْ قَرِيبٍ، وَخارِجٌ مِنْ بَيْنِ أظْهُرِكُمْ، وَقَدْ عَهَدْتُ إلى أُمَّتِي في عَلِيِّ بْنِ أبِي طالِبٍ، وإنَّها الراكِبَةُ سُنَنَ مَنْ قَبْلَها مِنَ الاُمَمِ في مُخالَفَةِ وَصِيِّي وَعِصْيانِهِ...>.
(معاني الأخبار، 373)
3_3_4_ قَيْسٌ مَوْلَى عَلِيِّ بْنِ أبِي طالِبٍ قالَ: <إنَّ عَلِيّاً أمِيرَ المُؤْمِنِينَ كانَ قَرِيباً مِنَ الجَبَلِ بِصِفِّينٍ, فَحَضَرَتْ صَلاةُ المَغْرِبِ, فأمْعَنَ بَعِيداً, ثُمَّ أذَّنَ، فَلَمّا فَرَغَ مِنْ أذانِهِ إذا رَجُلٌ مُقْبِلٌ نَحْوَ الجَبَلِ, أبْيَضُ الرأسِ واللحْيَةِ والوَجْهِ، فَقالَ: السَلامُ عَلَيْكَ يا أمِيرَ المُؤْمِنِينَ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ، مَرْحَباً بِوَصِيِّ خاتَمِ النَبِيِّينَ، وَقائِدِ الغُرِّ المُحَجَّلِينَ، والأغَرِّ المأمُونِ والفاضِلِ الفائِزِ بِثَوابِ الصدِّيقِينَ، وَسَيِّدِ الوَصِيِّينَ.
فَقالَ لَهُ أمِير المُؤْمِنِينَ: <وَعَلَيْكَ السَلامُ، كَيْفَ حالُكَ؟>
He replied, I am well, waiting for the holy spirit. I do not know of any name that is greater in the estimation of Allah, His Name is Mighy and Magnificent, at the time of an ordeal than yours, nor of any who has earned more rewards than you, nor of anyone who has an eleveated place higherthan yours. Put up with all that your face, O my brother, until you meet the beloved. Verily, I have witnessed whatever happened to our companions in the past at the hands of the children of Israel. They cut them apart with the saw and carried them over the bier. And then pointing towards the people of Syria, he said, And if these poor, ugly faces knew what chastisement and exemplary punishment awaited them for fighting against you, they would withdraw.; And then pointing to the people of Iraq, he said, And if these bright faces knew that award awaited them for having obeyed you, they would love to be cut by scissors. And peace and His mercy and blessings be with you. Then he disappeared. At that time, Ammàr ibn Yàsir, Abdul Haytham ibn al-Tíhan, Abê Ayyêb al-Anæàrí, Ubaydah ibn al-Æàmit, Khuzayma ibn Thàbit and Hàshim al-Marqal, among a group of his followers, having heard what the man had said, stood up and said, O Commander of the Faithful! Who was that man? The Commander of the Faithful said, He is Simon, the successor of Jesusu. Allah sent him to me to give me solace for this confrontation with His enemies. They said, May our parents be your ransom! By Allah! We will help you the way we helped the Apostle of Allah1, and none from the Muåàjirín nor Anæàr shall desert you, except the unfortunate one. Then the Commander of the Faithful said some kind words to them.”
(Amàlí, 1, 104_106, 5)
3,3,5. Imam Bàqiru said, “Verily, Allah sent Muåammad to the genies and the people, and after him He put twelve exectutors (waæíy). Some of them have gone and some remain. Each executor put a way (sunnah) into practice, and the executors after Muåammad1 followed the way of the executors of Jesus, who were also twelve, and the Commander of the Faithfulu followed the way of the Messiahu.”
(Kàfí, 1, 532, 10)
فَقالَ: <بِخَيْرٍ، أنا مُنْتَظِرُ رُوحِ القُدُسِ, وَلاَ أعْلَمُ أحَداً أعْظَمُ في اللهِ عَزَّ وَجَلَّ اسْمُهُ بَلاءً، وَلا أحْسَنُ ثَواباً مِنْكَ, وَلا أرْفَعُ عِنْدَ اللهِ مَكاناً. إصْبِرْ يا أخِي عَلَى ما أنتَ فِيهِ حَتَّى تَلْقَى الحَبِيبَ، فَقَدْ رأيْتُ أصْحابَنا ما لَقَوْا بِالأمْسِ مِنْ بَنِي إسْرائِيلَ, نَشَرُوهُمْ بِالمَناشِيرِ، وَحَمَلُوهُمْ عَلَى الخَشَبِ. وَلَوْ يَعْلَمُ هَذِهِ الوُجُوهُ التَرِبَةُ الشائِهَةُ_ وأوْمأ بِيَدِهِ إلى أهْلِ الشامِ_ ما أُعِدَّ لَهُمْ في قِتالِكَ, مِنْ عَذابٍ وَسُوءِ نَكالٍ, َلأقْصَرُوا. وَلَوْ تَعْلَمُ هَذِهِ الوُجُوهُ المُبْيَضَّةُ_ وأوْمأ بِيَدِهِ إلى أهْلِ العِراقِ_ مإذا لَهُمْ مِنَ الثَّوابِ في طاعَتِكَ لَوَدَّتْ أنَّها قُرِّضَتْ بِالمَقارِيضَ, والسَلامُ عَلَيْكَ وَرَحْمَةُ اللهِ وَبَرَكاتُهُ>. ثُمَّ غابَ مِنْ مَوْضِعِهِ.
فَقامَ عَمّارٌ بْنُ ياسِرٍ وأبُو الهَيْثَمِ بْنُ التَيْهانِ وأبُو أُيُّوبٍ الأنْصارِيِّ وَعُبادَةُ بْنُ الصامِتِ وَخُزَيْمَةُ بْنُ ثابِتٍ وَهاشِمُ المِرْقالَ في جَماعَةٍ مِنْ شِيعَةِ أمِيرِ المُؤْمِنِينَ, وَقَدْ كانُوا سَمِعُوا كَلامَ الرجُلِ, فَقالُوا: يا أمِيرَ المُؤْمِنِينَ، مَنْ هَذا الرجُلُ؟ فَقالَ لَهُمْ أمِيرُ المُؤْمِنِينَ: <هَذا شَمْعُونُ وَصِيُّ عيسَى، بَعَثَهُ اللهُ يُصَبِّرُنِي عَلَى قِتالِ أعْدائِهِ> فَقالُوا لَهُ: فِداكَ آباؤُنا وأمَّهاتُنا، واللهِ لَنَنْصُرَنَّكَ نَصْرَنا لِرَسُولِ اللهِ4, وَلا يَتَخَلَّفُ عَنْكَ مِنَ المُهاجِرِينَ والأنْصارِ إلاّ شَقِيٌّ، فَقال لَهُمْ أمِيرُ المُؤْمِنِينَ مَعْرُوفاً.
(الأمالي، 1، 104 _ 106، 5)
3_3_5_ عَليُّ بْنُ إبْراهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ مُحَمَّدِ بْنِ الفُضَيْلِ، عَنْ أبِي حَمْزَةَ، عَنْ أبِي جَعْفَرٍ، قالَ: <إنَّ الله أرْسَلَ مُحَمَّداً4 إلى الجِنِّ والاِنْسِ، وَجَعَلَ مِنْ بَعْدِهِ اثْنَيْ عَشَرَ وَصِيّاً، مِنْهُمْ مَنْ سَبَقَ وَمِنْهُمْ مَنْ بَقِيَ، وَكُلُّ وَصِيٍّ جَرَتْ بِهِ سُنَّةٌ، والأوْصِياءُ الذينَ مِنْ بَعْدِ مُحَمَّدٍ4، عَلَى سُنَّةِ أوْصِياءِ عيسَى؛ وَكانُوا اثْنَيْ عَشَرَ، وَكانَ أمِيرُ المُؤْمِنِينَ عَلَى سُنَّةِ المَسِيحِ>. (الكافي، 1، 532، 10)
3,3,6. Mêsà ibn Jafar narrated from his fathers, peace be with them, that Alíu said to Salmàn, “Will you not inform us about the beginning of your matter?” He said, “I am from Shíràz and I was a dear boy to my father. I was with him in a cloister on one of their festival days. Then one in it called, I testify that there is no god but Allah, Jesus is the Spirit of Allah and Muåammad is the beloved of Allah. Then the loveliness of him entered into my flesh and blood. My father said, Why do not you prostrate for the rise of the sun? I argued with him until he became silent. When I came back to my house I saw a book hung below the ceiling. I said to my mother, What is this book? She said, O Rêzbih! When we returned from our festival, we saw this book that was hung. So do not approach that place. If not, your father will kill you. I implored her until the darkness of night came and my father and mother went to sleep. Then I stood and took the book. Written in it was, In the name of Allah, the Compassionate, the Merciful. This is a covenant from Allah to Adam that He will create from his loins a prophet, who will be named Muåammad. He will command noble virtue and prohibit the worship of idols. O Rêzbih! Go to the executor of the executor of Jesus and be at his service. He will guide you to your aim.Then I lost my consciousness. My parents understood and put me in a well and said, Do not come back, otherwise we will kill you. I said, Do to me what you want. The love of Muåammad will not go from my breast.
I did not know Arabic, but Allah taught me on that day. They sent small loaves of bread to me. I spent a long time in the wll, and I raised my hands to the sky and said, O My Lord! You evoked the love of Muåammad and his executor in me. By the right of his means, may You hasten my emergence.
Then one who wore white clothes came to me and said, O Rêzbih! Stand up. Then he took my hand and brought me to the cloister. I went up to it. The monk said, Are you Rêzbih? I answered, Yes. I
3_3_6_ موسى بْنُ جَعْفَرٍ, عَنْ آبائِهِ' قالَ: <إنَّ عَلِيّاً قالَ لِسَلْمانَ: إلاّ تُخْبِرُنا بِبَدْءِ أمْرِكَ؟ قالَ: أنا كُنْتُ مِنْ أهْلِ شِيرازٍ، وَكُنْتُ عَزِيزاً عَلَى والِدِي. بَيْنا أنا سائِرٌ مَعَهُ في عِيْدٍ لَهُمْ، إذا أنا بِصَوْمَعَةٍ، فإذا رَجُلٌ مِنْها يُنادِي: أشْهَدُ أنْ لا إلَهَ إلاّ اللهُ، وأنَّ عيسَى رُوحُ اللهِ، وأنَّ مُحَمَّداً حَبِيبُ اللهِ. فَوَقَعَ حُبُّ مُحَمَّدٍ في لَحْمِي وَدَمِي.
فَقالَ لِي أبِي: ما لَكَ لا تَسْجُدُ لِمَطْلَعِ الشمْسِ؟ فَكابَرْتُهُ حَتَّى سَكَتَ، فَلَمّا انْصَرَفْتُ إلى مَنْزِلِي، إذا أنا بِكِتابٍ مُعَلَّقٍ في السَقْفِ، فَقُلْتُ لأمّي: ما هَذا الكِتابُ؟ فَقالَتْ: يا رُوزْبِهُ! إنَّ هَذا الكِتابُ لَمّا رَجَعْنا مِنْ عِيدِنا رأيْناهُ مُعَلَّقاً، فَلا تَقْرَبْ ذَلِكَ المَكانَ، فإنَّكَ إنْ قَرَّبْتَهُ قَتَلَكَ أبُوكَ. قالَ: فَجاهَدْتُها، حَتَّى جُنَّ الليْلُ وَنامَ أبِي وأمِّي، فَقُمْتُ وأخَذْتُ الكِتابَ، فإذا فِيهِ مَكْتُوبٌ: بِسْمِ اللهِ الرحْمَنِ الرحيِمِ، هَذا عَهْدٌ مِنَ اللهِ إلى آدَمَ، أنَّهُ خالِقٌ مِنْ صُلْبِهِ نَبِيّاً، يُقالُ لَهُ: مُحَمَّدٌ، يأمُرُ بِمَكارِمِ الأخْلاقِ، وَيَنْهَى عَنْ عِبادَةِ الأوْثانِ. يا رُوزْبِهُ! إئْتِ وَصِيَّ وَصِيِّ عيسَى فاخْدِمْهُ، فَهُوَ يُرْشِدُكَ إلى مُرادِكَ، فَصَعِقْتُ صَعْقَةً، فَعَلِمَ أبَوايَ بِذَلِكَ، فَجَعَلُونِي في بِئْرٍ وَقالُوا: إنْ رَجَعْتَ، وإلاّ قَتَلْناكَ، فَقُلْتُ: افْعَلُوا بِي ما شِئْتُمْ، حُبُّ مُحَمَّدٍ لا يَذْهَبُ مِنْ صَدْرِي.
قالَ: وَكُنْتُ لا أعْرِفُ العَرَبِيَّةَ، وَلَقَدْ فَهَّمَنِي اللهُ العَرَبِيَّةَ في ذَلِكَ اليَوْمِ، وَكانُوا يَنْزِلُونَ عَلَيَّ قُرْصاً صِغاراً، فَلَمّا طالَ أمْرِي في البِئْرِ رَفَعْتُ يَدِي إلى السَماءِ، وَقُلْتُ: يا رَبِّ! إنَّكَ حَبَّبْتَ مُحَمَّداً وَوَصِيَّهُ إلَيَّ، فَبِحَقِّ وَسِيلَتِهِ عَجِّلْ فَرَجِي.
فأتاني آتٍ، عَلَيْهِ ثِيابٌ بِيْضٌ، فَقالَ: قُمْ يا رُوزْبِهُ، فأخَذَ بِيَدِي وأتَى بِي إلى الصَوْمَعَةِ؛ وَصَعَدْتُها، فَقالَ الديْرانِيُّ: أنْتَ رُوزْبِهٌ؟ قُلْتُ: نَعَم.
stayed near him two years and served him. When he was in the throes of death, he directed me to a monk in Antioch and gave me a tablet on which the attributes of Muåammad were written.When I came to the monk of Antioch and went up to his cloister, he said, Are you Rêzbih? I answered, Yes. He welcomed to me and I served him for two years, too. He informed me of the attributes of Muåammad and his executor.
When he was in the throes of death, he said to me, O Rêzbih! The raising of Muåammad is near. After his death, I went out with a group to Åijàz and served them. Once they killed a sheep with a blow, roasted it, prepared wine and said to me, Eat and drink. I refused. They wanted to kill me. I said, Do not kill me. I confess that I will be a servant to you.
Then they bought me to a Jew. He asked me about my story. I told him the matter from the beginning to the end. He said, I hate you and Muåammad. and brought me out of his house. There was much sand near the door of his house. He said, If you do not transfer all of this sand from here to there, I will kill you. I began to carry it during the night. When I became tired, although I had moved but a little of it, I would say, O My Lord! You evoked the love of Muåammad and his executor in me. By the right of his means, give me rest from this. So Allah raised a wind by which the sand moved from its place to the place that the Jew had said. In the morning the Jew said to me, You are a witch. I will bring you out of this village for you cannot destroy us. He brought me out and sold me to a good woman. She loved me. She put me in a garden for her and said, Eat, grant and give alms from it. One day when I was in the garden, I saw that seven groups were coming and a cloud was shading them and went with them. I said, Verily there is a prophet among them.”
(Al-Kharàij wa al-Jaràiå, 3, 1078, 1081)
وأقَمْتُ عِنْدَهُ وَخَدَمْتُهُ حَوْلَيْنِ، فَلَمّا حَضَرَتْهُ الوَفاةُ، دَلَّنِي عَلَى راهِبٍ بِأنْطاكِيَّةَ، وَناوَلَنِي لَوْحاً فِيهِ صِفاتُ مُحَمَّدٍ4، فَلَمّا أتَيْتُ راهِبَ أنْطاكِيَّةَ وَصَعَدْتُ صَوْمَعَتَهُ، قالَ: أنْتَ رُوزْبِهٌ؟ قُلْتُ: نَعَم، فَرَحَّبَ بِي؛ وَخَدِمْتُهُ حَوْلَيْنَ أيْضاً، وَعَرَّفَنِي بِصِفاتِ مُحَمَّدٍ وَوَصِيِّهِ.
فَلَمّا حَضَرَتْهُ الوَفاةُ، قالَ لِي: يا رُوزْبِهُ! إنَّ مُحَمَّدَ بْنَ عَبْدِ اللهِ قَدْ حانَ خُرُوجُهُ، فَخَرَجْتُ بَعْدَ مَوْتِهِ مَعَ قَوْمٍ يَخْرُجُونَ إلى الحِجازِ، فَصِرْتُ أخْدِمُهُمْ، فَقَتَلُوا شاةً بِالضَّرْبِ وَشَوَوْا واحْضَرُوا الخَمْرَ، وَقالُوا لِي: كُلْ واشْرِبْ، فامْتَنَعْتُ، فأرادُوا قَتْلي، فَقُلْتُ: لا تَقْتُلُوني، أُقِرُّ لَكُمْ بِالعُبُودِيَّةِ.
فَباعُونِي مِنْ يَهُودِيٍّ، فَسألنِي, عَنْ قِصَّتِي، فأخْبَرْتُهُ بِخَبَرِي مِنْ أوَّلِهِ إلى آخِرِهِ، فَقالَ: إنِّي أُبْغِضُكَ وأبْغِضُ مُحَمَّداً، فأخْرَجَنِي إلى خارِجِ دارِهِ، وإذا رَمْلٌ كَثِيرٌ عَلَى بابِهِ. فَقالَ: إنْ أصْبَحْتُ وَلَمْ تَنْقُلْ هَذا الرمْلَ كُلَّهُ، مِنْ هَذا المَوْضِعِ إلى هَذا المَوْضِعِ، َلأقْتُلَنَّكَ! فَجَعَلْتُ أحْمِلُ طُولَ لَيْلَتِي، فَلَمّا تَعِبْتُ، وَلَمْ أنْقُلْ مِنْهُ إلاّ القَلِيلَ، فَقُلْتُ: يا رَبِّ، إنَّكَ حَبَّبْتَ مُحَمَّداً وَوَصِيَّهُ إليَّ، فَبِحَقِّ وَسِيلَتِهِ أرِحْنِي مِمّا أنا فِيهِ، فَبَعَثَ اللهُ رِيحاً قَلَعَتْ ذَلِكَ الرمْلَ مِنْ مَكانِهِ إلى المَكانِ الذي قالَ اليَهُودِيُ. فَلَمّا أصْبَحَ قالَ لِي: إنَّكَ ساحِرٌ! َلاُخْرِجَنَّكَ مِنْ هَذِهِ القَرْيَةِ لِئَلاّ تُهْلِكَنا، فأخْرَجَنِي، فَباعَنِي مِنْ امْرأةٍ سَلِيمَةٍ، فأحَبَّتْنِي؛ وَكانَ لَها حائِطٌ، فَجَعَلَتْنِي فِيهِ، فَقالَتْ: كُلْ مِنْهُ وَهَبْ وَتَصَدَّقْ. فَبَيْنا أنا في الحائِطِ يَوْماً إذا أنا بِسَبْعَةِ رَهْطٍ قَدْ أقْبَلُوا، تُظِلُّهُمْ غَمامَةٌ تَسِيرُ مَعَهُمْ، قُلْتُ: إنَّ فِيهِمْ نَبِيّاً...>.
(الخرائج والجرائح، 3، 1078_1081)
3.4. Disciples
3,4,1. It is reported that al-Bàqiru said, “Verily, Allah sent Jesus only to the Children of Israel and his prophecy was at the Sacred House [Jerusalem], and after him there were twelve apostles.”
(Biåàr, 14, 250, 40)
3,4,2. It is reported that Ibn Abbàs said, “I said, O Apostle of Allah! How many imams will there be after you? He said, The number of the disciples of Jesus, the number of tribes of Moses, the number of the chieftans of the children of Israel. I said, O Apostle of Allah! How many were they? He said, They were twelve, and the imams after me will be twelve....”
(Biåàr, 36, 285, 107)
3,4,3. It is reported that Alí ibn al-Åasan ibn Faèàl reported that his father said, “I said to Rièàu, Why were the disciples (åawàriyín) called åawàriyín? He said, According to the people, they were called åawàriyín because they were bleachers who used to clean clothes from filth by washing, and this name is derived from åawàrí (bleached) bread, but according to us they are called åawàriyín because they were pure in themselves and purified others from the filth of sin by sermons and remembrance. Then it was asked, Why were the Christians (Naæàrà) called Naæàrà? He said, Because they were from a village named Nàæirah among the towns of Syria. Mary and Jesus settled in it after they returned from Egypt.”
(Biåàr, 14, 273, 2)
3_4_ الحَوارِيُّون
3_4_1_ الطالِقانِيُّ, عَنِ ابن عُقْدَةٍ, عَنْ عَلِيِّ بْنِ الحَسَنِ بْنِ فَضّالِ, عَنْ أبِيهِ, عَنْ مُحَمَّدِ بْنِ الفُضَيْلِ, عَنْ الثُّمالِيِّ, عَنِ الباقِرِ قالَ: <إنَّ اللهَ أرْسَلَ عيسَى إلى بَنِي إسْرائِيلَ خاصَّةً، وَكانَتْ نُبُوَّتُهُ بِبَيْتِ المَقْدِسِ، وَكانَ مِنْ بَعْدِهِ مِنَ الحَوارِيِّينَ اثْنَا عَشَرَ>.
(بحار الأنوار، 14، 250، 40)
3_4_2_ عَلِيُّ بْنُ الحُسَيْنِ, ... عَنْ طاووسِ اليَمانِيّ, عَنْ عَبْدِ اللهِ بْنِ العَبّاسِ قالَ: ... قُلْتُ: يا رَسُولَ اللهِ، فَكَمْ الأئِمَةُ بَعْدَكَ؟ قالَ: <بِعَدَدِ حَوارِيِّ عيسَى، وأسْباطِ موسى، وَنُقَباءِ بَنِي إسْرائِيلَ> قُلْتُ: يا رَسُولَ اللهِ، فَكَمْ كانُوا؟ قالَ: <كانُوا اثْنَي عَشَرَ، والأئِمَةُ بَعْدِي اثْنا عَشَرَ>.
(بحار الأنوار، 36، 285، 107)
3_4_3_ الطالِقانِيُّ, عَنْ أحْمَدَ الهَمْدانِيِّ, عَنْ عَلِيِّ بْنِ الحَسَنِ بْنِ فَضّالِ, عَنْ أبِيهِ قالَ: قُلْتُ لِلرِّضاD: لِمَ سُمِّيَ الحَوارِيُّونَ، الحَوارِيِّينَ؟ قالَ: <أمّا عِنْدَ الناسِ فإنَّهُمْ سُمُّوا حَوارِيِّينَ، ِلأنَّهُمْ كانُوا قَصّارِينَ، يُخَلِّصُونَ الثِّيابَ مِنَ الوَسَخِ بِالغَسْلِ، وَهُوَ اسْمٌ مُشْتَقٌّ مِنَ الخُبْزِ الحَوارِيِّ، وأمّا عِنْدَنا فَسُمِّيَ الحَوارِيُّونَ حَوارِيِّينَ، ِلأنَّهُمْ كانُوا مُخْلَصِينَ في أنْفُسِهِمْ، وَمُخَلِّّصِينَ لِغَيْرِهِمْ مِنَ أوْساخِ الذُّنُوبِ بِالوَعْظِ والتذْكِيرِ> قالَ: فَقُلْتُ لَهُ: فَلِمَ سُمِّيَ النصارى نَصارَى؟ قالَ: <لأَنَّهُمْ مِنْ قَرْيَةٍ اسْمُها ناصِرَةٌ، مِنْ بِلادِ الشامِ، نَزَلَتْها مَرْيَمُ وَعِيسَى بَعْدَ رُجُوعِهِما مِنْ مِصْرَ>.
(بحار الأنوار، 14، 273، 2)
3,4,4. Abê Abd Allahu said, “Verily the disciples of Jesusu were his followers, and our followers are our disciples. The disciples of Jesus were not more obedient than our disciples are to us. Jesusu said to the disciples, Who are my helpers for Allah? The disciples said, We will be the helpers of Allah. By Allah, they did not help him from the Jews and they did not fight with them for him, but our followers, by Allah, always have helped us since Allah, may His remembrance be magnified, took [the soul of] the Apostle of Allah, and they have fought for us, have been burned and tormented and frightened away in the cities. May Allah give them the best reward for us.”
(Kàfí, 8, 268, 396)
3,4,5. Anas ibn Màlik said, “I asked the Apostle of Allah1 about the disciples of Jesus. He said, They were those chosen by him as best, and they were twelve who were unmarried and quick to help Allah and His Apostle. There was neither pride in them nor weakness nor doubt. They helped him with vision, influence, seriousness and suffering. I said, So, who are your disciples, O Apostle of Allah? He said, The leaders (imàms) after me who are twelve from the loins of Alí and Fàìimah. They are my disciples and the helpers of my religion, may peace be granted to them from Allah.”
(Biåàr, 36, 310, 149)
3,4,6. Mufaèèal reported in a lengthy narration that he said to al-Æàdiqu, “O my guardian and master! Why are the people of Moses called Yahêd (Jews)?” He said, “Because of the saying of Allah, the mighty and magnificent, (Verily, we turn (hudnà) unto You) (7:156), that is, we seek Your guidance.” He said, “What about the Naæàrà (Christians)?” He said, “Because of the saying of Jesusu, (Who will be my helpers in the way of Allah? The disciples said, We are the helpers (anæàr) of Allah. We believe in Allah and bear
3_4_4_ ابنُ مَحْبُوبٍ، عَنْ أبِي يَحْيَى كَوْكَبِ الدمِ، عَنْ أبِي عَبْدِ الله قالَ: <إنَّ حَوارِيَّ عيسَى كانُوا شِيعَتَهُ، وإنَّ شِيعَتَنا حَوارِيُّونا، وَما كانَ حَوارِيُّ عيسَى بِأطْوَعَ لَهُ مِنْ حَوارِيِّنا لَنا، وإنَّما قالَ عيسَى لِلْحَوارِيِّينَ: مَنْ أنْصارِي إلى الله؟ قال الحَوارِيُّونَ: نَحْنُ أنْصارُ الله، فَلا واللهِ ما نَصَرُوهُ مِنَ اليَهُودِ، وَلا قاتَلُوهُمْ دُونَهُ، وَشِيعَتُنا واللهِ لَمْ يَزالُوا مُنْذُ قَبَضَ اللهُ عَزَّ ذِكْرُهُ رَسُولَهُ4، يَنْصُرُونا وَيُقاتِلُونَ دُونَنا، وَيُحْرَقُونَ وَيُعَذَّبُونَ وَيُشَرَّدُونَ في البُلْدانِ، جَزاهُمُ الله عَنّا خَيْراً>.
(الكافي، 8، 268، 396)
3_4_5_ أبُو المُفَضَّلِ, عَنْ رَجاءِ بْنِ يَحْيَى العَبَرتائِيِّ الكاتِبِ, عَنْ مُحَمَّدِ بْنِ خَلاَّدٍ الباهِلِي, عَنْ مَعاذِ بْنِ مَعاذٍ, عَنِ ابن عَوْنٍ, عَنْ هِشامِ بْنِ زَيْدٍ, عَنْ أنَسِ بْنِ مالِكٍ، قالَ: سألْتُ رَسُولَ اللهِ4 عَنْ حَوارِيِّ عيسَى، فَقالَ: <كانُوا مِنْ صَفْوَتِهِ وَخِيَرَتِهِ، وَكانُوا اثْنَي عَشَرَ، مُجَرَّدِينَ مُكْمِشِينَ في نُصْرَةِ اللهِ وَرَسُولِهِ، لا زَهْوَ فِيهِمْ وَلا ضَعْفَ وَلا شَكَّ، كانُوا يَنْصُرُونَهُ عَلَى بَصِيرَةٍ وَنَفاذٍ، وَجِدٍّ وَعَناءٍ> قُلْتُ: فَمَنْ حَوارِيُّكَ يا رَسُولَ اللهِ؟ فَقالَ: <الأئِمَةُ بَعْدِي اثْنا عَشَرَ، مِنْ صُلْبِ عَلِيٍّ وَفاطِمَةَ، هُمْ حَوارِيِّي وأنْصارُ دِينِي، عَلَيْهِم مِنَ اللهِ التَحِيَّةُ والسَلامُ>.
(بحار الأنوار، 36، 310، 149)
3_4_6_ المُفَضُّلُ بنُ عُمَر قَالَ: قُلتُ لِلصادِقِ: ... يا مَوْلايَ وَسَيِّدِي، لِمَ سُمِّيَ قَوْمُ موسى اليَهُودُ؟ قالَ: <لِقَوْلِ اللهِ عَزَّ وَجَلَّ:]إنّا هُدْنا إلَيْكَ[ أيْ: اهْتَدَيْنا إلَيْكَ> قالَ: فالنَصارَى؟ قالَ: <لِقَوْلِ عيسَى:]مَنْ أنْصارِي إلى اللهِ[ وَتَلا الآية
witness that we are ones who submit.) (3:52) So, they were called Naæàrà because of their help to the religion of Allah.”
(Biåàr, 53, 5)
3,4,7. It was said to Abê Abd Allahu, “Why is it that the companions of Jesusu walked on water, while it was not this way with the companions of Muåammad1?” He said, “Verily, the companions of Jesus were saved the trouble of livelihood, but the latter were tested by livelihood.”
(Kàfí, 5, 71, 3)
3,4,8. It is reported that Imam Æàdiqu said, “When Jesusu wanted to wish farewell to his disciples, he called them together and order them to be for weak creatures and he prohibited them from despots. Then he sent two of them to Antioch. They arrived on the day of a festival. They found the people there had uncovered idols and were worshipping them. They hurried toward them violently. They were put in irons and thrown into prison. When Simon found out about this, he went to Antioch and visited them in the prison. He said, Did I not prohibit you from despots?
Then he left them, and sat with the weak people. He began gradually to discuss matters with them. Then the weak spoke of these things with those who were stronger, while they kept it a most confidential secret. Their words kept ascending until they finally reached the king. He asked, Since when has this man been in my kingdom? They said, For two months. He said, Bring him to me. They brought him.
When the king saw Simon, he felt love for him. He said, I will not sit, unless he is beside me. Later after having had a frightening dream, he asked Simon about it. Simon gave a good answer that gladdened the king. Later he had another terrifying dream. Simon
إلى آخِرِها، َسُمُّوا النصارى، لِنُصْرَةِ دِينِ اللهِ>.
(بحار الأنوار، 53، 5)
3_4_7_ عَليُّ بْنُ مُحَمَّدِ بْنِ بُنْدارَ، عَنْ أحْمَدَ بْنِ أبِي عَبْدِ الله، عَنْ إبْراهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ، عَنْ عَليِّ بْنِ المُعَلَّى، عَنْ القاسِمِ بْنِ مُحَمَّدٍ، رَفَعَهُ إلى أبِي عَبْدِ اللهِ قالَ: قِيلَ لَهُ: ما بالُ أصْحابِ عيسَى، كانُوا يَمْشُونَ عَلَى الماءِ وَلَيْسَ ذَلِكَ في أصْحابِ مُحَمَّدٍ4؟ قالَ: <إنَّ أصْحابَ عيسَى كُفُوا المَعاشَ، وإنَّ هَؤُلاءِ ابْتَلُوا بالمَعاشِ>.
(الكافي، 5، 71، 3)
3_4_8_ سَعْدٌ, عَنْ مُحَمَّدِ بْنِ الحُسَيْنِ, عَنْ مُحَمَّدِ بْنِ سَنانٍ, عَنْ إسْماعِيلَ بْنِ جابِرٍ, عَنِ الصادِقِ: <أنَّ عيسَىD لَمّا أرادَ وِداعَ أصْحابِهِ، جَمَعَهُمْ وأمَرَهُمْ بِضُعَفاءِ الخَلْقِ، وَنَهاهُمْ عَنِ الجَبابِرَةِ. فَوَجَّهَ اثْنَيْنِ إلى أنْطاكِيَّةَ، فَدَخَلا في يَوْمِ عِيدٍ لَهُمْ، فَوَجَداهُمْ قَدْ كَشَفُوا عَنِ الأصْنامِ وَهُمْ يَعْبُدُونَها، فَعَجَّلا عَلَيْهِمْ بِالتعْنِيفِ فَشُدّا بِالحَدِيدِ وَطُرِحا في السِّجْنِ. فَلَمّا عَلِمَ شَمْعُونُ بِذَلِكَ أتَى أنْطاكِيَّةَ حَتَّى دَخَلَ عَلَيْهِما في السِّجْنِ، وَقالَ: ألَمْ أنْهَكُما عَنِ الجَبابِرَةِ؟
ثُمَّ خَرَجَ مِنْ عِنْدِهِما وَجَلَسَ مَعَ الناسِ، مَعَ الضُّعَفاءِ، فأقْبَلَ يَطْرَحُ كَلامَهُ الشيْءَ بَعْدَ الشَيْءِ، فأقْبَلَ الضَّعِيفُ يَدْفَعُ كَلامَهُ إلى مَنْ هُوَ أقْوَى مِنْهُ، وأخْفَوْا كَلامَهُ إخْفاءً شَدِيداً، فَلَمْ يَزَلْ يَتَراقِي الكَلامَ، حَتَّى انْتَهَى إلى المَلِكِِ، فَقالَ: مُنْذُ مَتَى هَذا الرجُلُ في مَمْلِكَتِي؟ قالُوا: مُنْذُ شَهْرَيْنِ، فَقالَ: عَلَيَّ بِهِ، فأتَوْهُ.
فَلَمّا نَظَرَ إلَيْهِ وَقَعَتْ عَلَيْهِ مَحَبَّتُهُ، فَقالَ: لا أجْلِسُ إلاّ وَهُوَ مَعِيَ، فَرأى في مَنامِهِ شَيْئًا أفْزَعُهُ، فَسألَ شَمْعُونَ عَنْهُ، فأجابَ بِجَوابٍ حَسَنٍ فَرِحَ بِهِ،
interpreted it in such manner that the kings happiness increased. They conversed thus until Simon came to have influence over the king. Then he said, Verily, there are two men in your jail who insulted you. The king said, Yes. Simon said, Bring them to me. When they were brought to Simon, he asked, What is the god you worship? They said, Allah. He said, When you ask Him for something, does He hear you, and does He answer you when you pray to Him? They said, Yes. Simon said, I want to ask you something to gain assurance from you about this.
They said, Ask. He said, Does He cure the leper? They said, Yes. He said, Bring a leper. He said, Ask Him to cure this leper. They laid hands upon him and he was cured. Simon said, I, also, can do the like of what you have done. Then he said, Bring another. Simon laid hands on the leper and he was cured. Another mark remains; if you answer this I will believe in your God. They said, What is it? He said, Can you revive the dead? They said, Yes. Then Simon faced the king and asked, Do you have a dead person whos passing has been hard for you? He said, Yes. My son.Simon said, Bring us to his grave. Then he said, They have put themselves at risk for you.
Then they turned to the grave and raised their hands [in prayer], as did Simon, then suddenly the grave cracked open and the youth stood up. He faced his father who said to him, How are you? He said, I was dead, and terrified, when I understood there to be three persons standing before Allah with their hands raised in prayer to Him. They prayed that He revive me. They were those two and he. Simon said, I am a believer in your God. The king said, O Simon, I believe in Him in Whom you have come to believe. The viziers of the king said, And we believe in Him in Whom our master has come to believe. The weak always followed the strong. In Antioch none remained who did not believe.”
(Biåàr, 14, 252)
ثُمَّ أُلقَي عَلَيْهِ في المَنامِ ما أهالَهُ، فأوَّلَها لَهُ بِما ازْدادَ بِهِ سُرُوراً، فَلَمْ يَزَلْ يُحادِثُهُ حَتَّى اسْتَوْلَى عَلَيْهِ، ثُمَّ قالَ: إنَّ في حَبْسِكَ رَجُلَيْنِ عابا عَلَيْكَ، قالَ: نَعَم، قالَ: فَعَلَيَّ بِهِما، فَلَمّا أُتي بِهِما، قالَ: ما إلَهُكُما الذي تَعْبُدانِ؟ قالا: اللهُ. قالَ: يَسْمَعُكُما إذا سألْتُماهُ، وَيُجِيبُكُما إذا دَعَوْتُماهُ؟ قالا: نَعَم، قالَ شَمْعُونُ: فأنا أُرِيدُ أنْ أسْتَبْرِئَ ذَلِكَ مِنْكُما، قالا: قُلْ، قالَ: هَلْ يَشْفِي لَكُما الأبرصَ؟ قالا: نَعَم، قالَ، فأتَى بِأبْرَصَ، فَقالَ: سَلاهُ أنْ يَشْفِي هَذا قالَ: فَمَسَحاهْ، فَبَرأَ. قالَ: وأنا أفْعَلُ مِثْلَ ما فَعَلْتُما، قالَ، فأتَي بِآخَرَ، فَمَسَحَهُ شَمْعُونُ، فَبَرأ، قالَ: بَقِيَتْ خِصْلَةٌ، إنْ أجَبْتُمانِي إلَيْها آمَنْتُ بِإلَهِكُما، قالا: وَما هِيَ؟ قالَ: مَيِّتٌ تُحْيِيانِهِ، قالا: نَعَم، فأقْبَلَ عَلَى المَلِكَ، وَقالَ: مَيِّتٌ يَعنِيكَ أمْرُهُ؟ قالَ: نَعَم، ابني، قالَ: اذْهَبْ بِنا إلى قَبْرِهِ، فإنَّهُما قَدْ أمْكَناكَ مِنْ أنْفُسِهِما.
فَتَوَجَّهُوا إلى قَبْرِهِ، فَبَسَطا أيْدِيَهُما، فَبَسَطَ شَمْعُونُ يَدَيْهِ، فَما كانَ بِأسْرَعَ مِنْ أنْ صُدِعَ القَبْرُ، وَقامَ الفَتَى فأقْبَلَ عَلَى أبِيهِ، فَقالَ أبُوهُ: ما حالُكَ؟ قالَ: كُنْتُ مَيِّتاً، فَفَزِعْتُ فَزْعَةً، فإذا ثَلاثَةٌ قِيامٌ بَيْنَ يَدَيِ اللهِ، باسِطُو أيْدِيْهِمْ يَدْعُونَ اللهَ أنْ يُحْيِيَنِي، وَهُما هَذانِ وَهَذا، فَقالَ شَمْعُونُ: أنا ِلإلَهِكُما مِنَ المُؤْمِنِينَ، فَقالَ المَلِكُ: أنا بِالَّذِي آمَنْتَ بِهِ يا شَمْعُونُ مِنَ المُؤْمِنِينَ، وَقالَ وُزَراءُ المَلِكِ: وَنَحْنُ بِالَّذِي آمَنَ بِهِ سَيِّدُنا مِنَ المُؤْمِنِينَ، فَلَمْ يَزَلْ الضَّعِيفُ يَتْبَعُ القَوِيَّ، فَلَمْ يَبْقَ بِالأنطاكِيَّةِ أحَدٌ إلاّ آمَنَ بِهِ>.
(بحار الأنوار، 14، 252)
3,4,9. Abê Åamzah al-Thumàlí said that he asked Imam Bàqiru about the exegesis of the ayah, [And set out to them an example of the people of the town, when the messengers came to it./ When We sent to them two, the rejected both of them, then We strengthened them with a third, so they said: Surely we are messengers to you.] (36:13_14).
He said, “Allah commissioned two men to go to the people of Antioch. They brought things that were unfamiliar to those people, so the people were coarse with them, arrested them and imprisoned them in the house of idols. So, Allah commissioned a third. He entered the town, and said, Lead me to the gate of the king. When he stood before the gate of the king, he said, I am a man who has worshiped in the deserts of the earth, and I would like to worship the God of the king.
His speech reached the king, who said, Bring him into the house of the gods. They brought him in it, and he remained there a year, with his two companions, to whom he said, In this way we transfer a people from one religion to another, not by bungling. Why were you not friendly? Then he said to them, Do not admit to knowing me.
Then he was brought before the king. The king said to him, It has reached me that you have been worshipping my god. You will always be my brother, so ask me for what you need. He said, I need nothing, O king! But I saw two men there in the house of the gods, so, how is it with them? The king said, Those two are men who came here, misled people from my religion, and invited them to a heavenly God.
He said, O king! What a beautiful debate! If they prove right, we will follow them, and if we prove right, they will enter our religion with us. So, whatever is for us is for them, and whatever is against us is against them. The king sent for those two. When they came before him, their companion said to them, What do you have for us? They said, We came to invite to the worship of Allah, Who created the heavens and earth, Who creates what He wills in the wombs, Who forms as He wills, Who grows the trees and fruits and Who sends rain from the sky.
3_4_9_ الحَسَنُ بْنُ مَحْبُوبٍ, عَنْ مالِكِ بْنِ عَطِيَّةٍ, عَنْ أبِي حَمْزَةِ الثُّمالِيِّ, عَنْ أبِي جَعْفَرٍ، قالَ: سألْتُهُ عَنْ تَفْسِيرِ هَذِهِ الآيةِ: ]واضْرِبْ لَهُمْ مَثَلاً أصْحابَ القَرْيَةِ إذْ جاءَها المُرْسَلُونَ[ إلى قَوْلِهِ: ]إنّا إلَيْكُمْ مُرْسَلُونَ[.
فَقالَ: <بَعَثَ اللهُ رَجُلَيْنِ إلى أهْلِ مَدِينَةِ أنْطاكِيَّةَ، فَجاءاهُمْ بِما لا يَعْرِفُونَهُ، فَغَلَّظُوا عَلَيْهِما، فأخَذُوهُما وَحَبَسُوهُما في بَيْتِ الأصْنامِ، فَبَعَثَ اللهُ الثّالِثَ فَدَخَلَ المَدِينَةَ، فَقالَ: أرْشِدُوني إلى بابِ المَلِكِ قالَ: فَلَمّا وَقَفَ عَلَى بابِ المَلِكِ، قالَ: أنا رَجُلٌ كُنْتُ أتَعَبَّدُ في فَلاةٍ مِنَ الأرضِ، وَقَدْ أحْبَبْتُ أنْ أعْبُدَ إلَهَ المَلِكِ.
فأبْلَغُوا كَلامَهُ المَلِكَ، فَقالَ: أدْخِلُوهُ إلى بَيْتِ الآلِهَةِ، فأدْخَلُوهُ، فَمَكَثَ سَنَةً مَعَ صاحِبَيْهِ، فَقالَ لَهُما: بِهَذا نَنْقُلُ قَوْماً مِنْ دِينٍ إلى دِينٍ، لا بِالخُرْقِ، أفَلا رَفَقْتُما؟ ثُمَّ قالَ لَهُما: لا تُقِرّانِ بِمَعْرِفَتِي.
ثُمَّ أُدْخِلَ عَلَى المَلِكِ، فَقالَ لَهُ المَلِكَ: بَلَغَنِي أنَّكَ كُنْتَ تَعْبُدُ إلَهِي، فَلَمْ أزَلْ وأنْتَ أخِي، فَسَلْنِي حاجَتَكَ، قالَ: ما لِي حاجةٌ أيُّها المَلِكُ، وَلَكِنْ رَجُلَيْنِ رأيْتُهُما في بَيْتِ الآلِهَةِ فَما حالُهُما؟ قالَ المَلِكُ: هَذانِ رَجُلانِ أتَيانِي، يُضِلانِي عَنْ دِينِي، وَيَدْعُوانِي إلى إلَهٍ سَماوِيٍّ.
فَقالَ: أيُّها المَلِكُ، فَمُناظَرَةٌ جَمِيلَةٌ، فإنْ يَكُنِ الحَقُّ لَهُما اتَّبَعْناهُما، وإنْ يَكُنِ الحََقُّ لَنا دَخَلا مَعَنا في دِيْنِنا؛ فَكانَ لَهُما ما لَنا وَعَلَيْهِما ما عَلَيْنا. قالَ: فَبَعَثَ المَلِكُ إلَيْهِما، فَلَمّا دَخَلا إلَيْهِ، قالَ لَهُما صاحِبُهُما: ما الذي جِئْتُمانِي بِهِ؟ قالا: جِئْنا نَدْعُو إلى عِبادَةِ اللهِ الذي خَلَقَ السَماواتِ والأرضَ، وَيَخْلُقُ في الأرحامِ ما يَشاءُ وَيُصَوِّرُ كَيْفَ يَشاءُ، وأنْبَتَ الأشجارَ والثِّمارَ، وأنَْزَلَ القَطْرَ مِنَ السَماءِ>.
He said to them, This God of yours, to Whom and to Whose worship you invite, if we bring to you a blind person, can He restore him to health? They said, If we ask Him to do it, He will do it, if He wants. He said, O king! Bring a blind person who has never seen. One such person was brought. He said to them, Supplicate your God to restore his sight. They stood up and prayed two prostrations (raqatayn). All at once, the eyes of the blind man opened, and he looked to the sky. Simon said, O king! Bring another blind person to me. One was brought. Simon prayed one prostration (sajdah), then he lifted his head and all at once the blind person was seeing. He said, O king! A proof for a proof! Bring a cripple. One was brought. He said the same [sort of thing as was previously mentioned to them about the blind person]. They prayed and supplicated Allah. All at once the cripple straightened his legs, stood and walked. He said, O king! Bring another cripple to me. One was brought. He did the same [thing that he did in the case of the blind person]. The cripple got up. He said, O king! They brought two proofs, and we have brought the like of both of them. One thing remains. If they do this, I will enter their religion with them.
Then he said, O king! Word has reached me that the king had an only son, and that he died. If their God revives him, I will enter their religion with them. The king said to him, And I with you, too. Then Simon said to them, One thing remains. The son of the king has died, so, supplicate your God to revive him. They fell to prostrate themselves to Allah. They lengthened their prostration (sajdah). Then they raised their heads and said to the kind, Send someone to the grave of your son, and you will find that he has been raised from his grave, God willing.
The people went out to look. They found him to have come out of his grave, wiping the dust from his head. They brought him to the king. He recognized his son and said to him, How are you, my son? He said, I was dead. Then I saw two men before my Lord, in prostration, supplicating Him that I be revived. Then He revived me. He said, O my son! Would you recognize them if you saw them? He said, Yes.
قالَ: <فَقالَ لَهُما: إلَهُكُما هَذا الذي تَدْعُوانِ إلَيه وإلى عِبادَتِهِ، إنْ جِئْناكُما بِأعْمَى يَقْدِرُ أنْ يَرُدَّهُ صَحِيحاً؟ قالا: إنْ سألْناهُ أنْ يَفْعَلَ، فَعَلَ إنْ شاءَ. قالَ: أيُّها المَلِكُ! عَلَيَّ بِأعْمَى لا يَبْصُرُ قَطُّ، قالَ: فأتِيَ بِهِ، فَقالَ لَهُما: اُدْعُوا إلَهَكُما أنْ يَرُدَّ بَصَرَ هَذا، فَقاما وَصَلَّيا رَكْعَتَيْنِ، فإذا عَيْناهُ مَفْتُوحَتانِ، وَهُوَ يَنْظُرُ إلى السَماءِ، فَقالَ: أيُّها المَلِكُ! عَلَيَّ بِأعْمَى آخَرَ، فأتِيَ بِهِ، قالَ: فَسَجَدَ سَجْدَةً، ثُمَّ رَفَعَ راْسَهُ؛ فإذا الأعمَى بَصِيرٌ، فَقالَ: أيُّها المَلِكُ! حُجَّةٌ بِحُجَّةٍ، عَلَيَّ بِمُقْعِدٍ، فأُتِيَ بِهِ، فَقالَ لَهُما مِثْلَ ذَلِكَ، فَصَلَّيا وَدَعَوا اللهَ، فإذا المُقْعِدُ قَدْ أطْلَقَتْ رِجْلاهُ، وَقامَ يَمْشِي، فَقالَ: أيُّها المَلِكُ عَلَيَّ بِمُقْعِدٍ آخَرَ، فأُتِيَ بِهِ، فَصَنَعَ بِهِ كَما صَنَعَ أوَّلَ مَرَّةٍ، فانْطَلَقَ المُقْعِدُ، فَقالَ: أيُّها المَلِكُ! قَدْ أتَيا بِحُجَّتَيْنِ وأتَيْنا بِمِثْلِهِما، وَلَكِنْ بَقِيَ شَيْء واحِدٌ، فإنْ كانَ هُما فَعَلاهُ، دَخَلَتُ مَعَهُما في دِينِهِما.
ثُمَّ قالَ: أيُّها المَلِكُ! بَلَغَنِي أنَّهُ كانَ لِلْمَلِكِ ابن واحِدٌ وَماتَ، فإنْ أحْياهُ إلَهُهُما دَخَلْتُ مَعَهُما في دِينِهِما، فَقالَ لَهُ المَلِكُ: وأنا أيْضاً مَعَكَ، ثُمَّ قالَ لَهُما: قَدْ بَقِيَتْ هَذِهِ الخِصْلَةُ الواحِدَةُ، قَدْ ماتَ ابن المَلِكِ، فادْعُوا إلَهَكُما أنْ يُحْيِيَهُ، قالَ: فَخَرّا ساجِدَيْنِ ِللهِ, وأطالا السُّجُودَ, ثُمَّ رَفَعا رأسَيْهِما وَقالا لِلْمَلِكِ: ابْعَثْ إلى قَبْرِ ابنكَ تَجِدْهُ قَدْ قامَ مِنْ قَبْرِهِ إنْ شاءَ اللهُ.
قالَ: فَخَرَجَ الناسُ يَنْظُرُونَ, فَوَجَدُوهُ قَدْ خَرَجَ مِنْ قَبْرِهِ, يَنْفُضُ رأسَهُ مِنَ التَرابِ> قالَ: <فأُتَي بِهِ إلى المَلِكِ, فَعَرَفَ أنَّهُ ابنهُ، فَقالَ لَهُ: ما حالُكَ يا بُنَىَّ؟ قالَ: كُنْتُ مَيِّتاً فَرأيْتُ رَجُلَيْنِ بَيْنَ يَدَيْ رَبِّي السّاعَةَ ساجِدَيْنِ, يَسْألانِهِ أنْ يُحْيِيَنِي, فأحْيانِي، قالَ: يا بُنَيَّ فَتَعْرِفُهُما إذا رأيْتَهُما؟ قالَ: نَعَم>.
He brought the people out to a field. One by one they passed him, and the father told his son, Look. The son said, No. No. Then, after many had passed, the king had one of them pass, and the son said, This is one of them, and he pointed to him. Then many passed by, until he saw the companion of the other. The son said, This is the other one.
The prophet who was the companion of those two men said, As for me, I believe in your God. I know that what you have brought is the truth. The king said, I, also, believe in your God. Then all the people of his kingdom believed.
(Biåàr 14, 240-242, 20)
3,4,10. It is reported that Abê Abd Allahu said, “Between David and Jesusu there were four hundred eighty years. There descended to Jesus admonitions, parables and sanctions in the Gospel. There was no retaliation nor commands for punishments, nor obligatory inheritance.
There descended upon him a lightening of what was descended upon Mosesu in the Torah, and this is what He said, reporting the words of Jesus to the Children of Israel, (Likewise confirming the truth of the Torah that is before me, and to make lawful to you certain things that were forbidden unto you.) (3:50).
And Jesus ordered those who were with him, who followed him and who were believers to believe in the law of the Torah and the laws of all the prophets and the Gospel.” And he [Abê Abd Allahu] said, “Jesusu waited for seven or eight years, then he informed them [the people] of what they ate and what they stored in their houses. And he stood up among them, and made the dead to live, and cured the born blind and the leper, and he taught them the Torah. Then Allah descended the Gospel upon him when He wanted to bring an authority for them.
And he [Jesusu] sent a man to Rome. All he treated were cured of their illnesses, and he cured the born blind and the leper, until it was mentioned to the king there. So, he was brought to him. He [the king] said, Do you make well the born blind and the leper? He said,
قالَ: <فأخْرَجَ الناسَ جُمْلَةً إلى الصَحْراءِ, فَكانَ يَمُرُّ عَلَيْهِ رَجُلٌ رَجُلٌ, فَِيقُولُ لَهُ أبُوهُ: اُنْظُرْ، فَيَقُولُ: لا, لا، ثُمَّ مَرَّ عَلَيْهِ بِأحَدِهِما بَعْدَ جَمْعٍ كَثِيرٍ, فَقالَ: هَذا أحَدُهُما، وأشارَ بِيَدِهِ إلَيْهِ، ثُمَّ مَرَّ أيْضاً بِقَوْمٍ كَثِيرِينَ, حَتَّى رأى صاحِبَهُ الآخَرَ, فَقالَ: وَهَذا الآخَرُ>.
قالَ: <فَقالَ النَبِيُّ صاحِبُ الرجُلَيْنِ: أمّا أنا فَقَدْ آمَنْتُ بِإلَهِكُما، وَعَلِمْتُ أنَّ ما جِئْتُما بِهِ هُوَ الحَقُّ، فَقالَ المَلِكُ: وأنا أيْضاً آمَنْتُ بِإلَهِكُما، وآمَنَ أهْلُ مَمْلَكَتِهِِِ كُلُّهُمْ>.
(بحار الأنوار، 14، 240-242، 20)
3_4_10_ ابنُ عيسَى, عَنِ البَزَنْطِي, عَنْ أبانِ بْنِ عُثْمانَ, عَنْ مُحَمَّدِ الحَلَبِيِّ, عَنْ أبِي عَبْدِ اللهِ قالَ: <كانَ بَيْنَ داوُدَ وَعِيسَى أرْبَعُمِائة سَنَةٍ وَثَمانُونَ سَنَةً, وأُنْزِلَ عَلَى عيسَى في الإنجيلِ مَواعِظُ وأمْثالٌ وَحُدُودٌ، لَيْسَ فِيها قِصاصٌ, وَلا أحْكامُ حُدُودٍ، وَلا فَرْضُ مَوارِيثَ، وأنْزِلَ عَلَيْهِ تَخْفِيفُ ما كان نُزِّلَ عَلَى موسى في التَوْراةِ, وَهُوَ قَوْلُهُ تَعالَى حِكايَةً عَنْ عيسَى أنَّهُ قالَ لِبَني إسْرائِيلَ: ]وَلاُحِلَّ لَكُمْ بَعْضَ الذي حُرِّمَ عَلَيْكُم[.
وأمَرَ عيسَى مَنْ مَعَهُ مِمَّنْ تَبِعَهُ مِنَ المُؤْمِنِينَ أنْ يُؤْمِنُوا بِشَريِعَةِ التَوْراةِ وَشَرائِعِ جَمِيعِ النَبِيِّينَ والإنجيلِ> قالَ: <وَمَكَثَ عيسَى حَتَّى بَلَغَ سَبْعَ سِنِينَ أوْ ثَمانِياً, فَجَعَلَ يُخْبِرُهُمْ بِما يأكُلُونَ وَما يَدَّخِّرُونَ في بُيُوتِهِم، فأقامَ بَيْنَ أظْهُرِهِمْ, يُحيِي المَوْتَى وَيُبْرِئُ الأكْمَهَ والأبرصَ, وَيُعَلِّمُهُمُ التَوْراةَ، وأنْزَلَ اللهُ عَلَيْهِ الإنجيلَ, لَمّا أرادَ أنْ يَتَّخِذَ عَلَيْهِمْ حُجَّةً.
وَكانَ يَبْعَثُ إلى الرومِ رَجُلاً لا يُداوِي أحداً إلاّ بُرِئَ مِنْ مَرَضَهِ, وَيُبْرِئُ الاَكْمَهَ والأبرصَ، حَتَّى ذُكِرَ ذَلِكَ لِمَلِكِهِمْ، فأُدْخَلَ عَلَيْهِ, فَقالَ: أتُبْرِئُ الأكْمَهَ والأبرصَ؟ قالَ: نَعَم، قالَ: أُتِيَ بِغُلامٍ مُنْخَسِفِ الحَدَقَةِ لَمْ يَرَ شَيْئاً قَطُّ فأخَذَ بُنْدُقَتَيْنِ
Yes. He said, Bring a youth who has no eyes and has never seen anything. He took two hazelnuts and looked at them sharply, then he put them in his eye sockets, and prayed. At once he became seeing. The king sat him next to himself, and said, Be with me, and do not leave my city. He conferred upon him the best positions.
Then the Messiahu sent another, and taught him something for reviving the dead. He entered Rome, and said, I am more knowledgeable than the physician of the king. This was mentioned to the king. He said, Kill him. The [first] physician said, Do not do it. Bring him. If you find him to be in error, you will kill him. In that case, you would have authority to do so.
He was brought to him. He said, I revive the dead. The king mounted and so did the people and they went to the grave of the son of the king who had recently died. The apostle of the Messiah prayed, and the first apostle who was the physician of the king said, Amen. The grave split open and the son of the king emerged. Then he came walking until he sat in the lap of his father.
Then he said, O my son! Who revived you? Then he looked and said, This one and that one. Then they stood and said, We are messengers to you from the Messiah. You had not listened to his messengers. You even ordered them to be killed when they came to you. Then he obeyed and glorified the affair of the Messiahu until the enemies of Allah said what they said about him and the Jews belied him and wanted to kill him.
(Biåàr, 14, 251, 43)
3,4,11. It is reported that Jesus the son of Maryu raised John the son of Zachariah among twelve apostles to teach the people and to prohibit them from marrying their sisters daughters. The king of those people was attracted to the daughter of his sister and he wanted to marry her. When her mother was informed that Johnu had prohibited this kind of marriage, she brought her daughter adorned to
فَبَنَدَقَهُما, ثُمَّ جَعَلَهُما في عَيْنَيْهِ وَدَعا, فإذا هُوَ بَصِيرٌ. فأقْعَدَهُ المَلِكُ مَعَهُ وَقالَ: كُنْ مَعِيَ وَلا تَخْرُجْ مِنْ مِصْرِي، فأنْزَلَهُ مَعَهُ بِأفْضَلِ المَنازِلِ.
ثُمَّ إنَّ المَسِيحَ بَعَثَ آخَرَ وَعَلَّمَهُ ما بِهِ يُحيِي المَوْتَى، فَدَخَلَ الرومَ وَقالَ: أنا أعْلَمُ مِنْ طَبِيبِ المَلِكِ، فَقالُوا لِلْمَلِكِ ذَلِكَ، قالَ: اُقْتُلُوهُ، فَقالَ الطَّبِيبُ: لا تَفْعَلْهُ، أدْخِلْهُ, فإنْ عَرَفْتَ خَطأهُ قَتَلْتَهُ, وَلَكَ الحُجَّةُ، فأُدْخِلَ عَلَيْهِ, فَقالَ: أنا أُحْيِي المَوْتَى، فَرَكِبَ المَلِكُ والناسُ إلى قَبْرِ ابن المَلِكِ, وَكانَ قَدْ ماتَ في تِلْكَ الأيّامِ، فَدَعا رَسُولُ المَسِيحِ, وأمَّنَ طَبِيبُ المَلِكِ الذي هُوَ رَسُولُ المَسِيحِ أيْضاً الأوَّلُ، فانْشَقَّ القَبْرُ, فَخَرَجَ ابن المَلِكِ, ثُمَّ جاءَ يَمْشِي حَتَّى جَلَسَ في حِجْرِ أبِيهِ, فَقالَ: يا بُنَيَّ مَنْ أحْياكَ؟ قالَ: فَنَظَرَ, فَقالَ: هَذا وَهَذا، فَقاما, فَقالا: أنا رَسُولُ المَسِيحِ إلَيكَ، وإنَّكَ كُنْتَ لا تَسْمَعُ مِنْ رُسُلِهِ, إنَّما تأمُرُ بِِقَتْلِهِمْ إذا أتَوْكَ، فَتابَعَ وأعْظَمُوا أمْرَ المَسِيحِ, حَتَّى قالَ فِيهِ أعْداءُ اللهِ ما قالُوا, واليَهُودُ يُكَذِّبُونَهُ وَيُرِيدُونَ قَتْلَهُ>.
(بحار الأنوار، 14، 251، 43)
3_4_11_ عيسَى بْنَ مَرْيَمَ: أنّهُ بَعَثَ يَحْيَى بْنَ زَكَرِيّا في اثْنَي عَشَرَ مِنَ الحَوارِيِّينَ, يُعَلِّمُونَ الناسَ وَيَنْهاهُمْ, عَنْ نِكاحِ ابنةِ الاُخْتِ. قالَ: وَكانَ لِمَلِكِهِمْ بِنْتُ أُخْتٍ تُعْجِبُهُ, وَكانَ يُرِيدُ أنْ يَتَزَوَّجَها، فَلَمّا بَلَغَ أُمَّها أنَّ يَحْيَى نَهَى عَنْ مِثْلِ هَذا النكاحِ, أدْخَلَتْ بِنْتَها عَلَى المَلِكِ مُزَيَّنَةً.
the king. When the king saw her, he asked her what she desired. She said, “I want you to slaughter John the son of Zachariah.” He said, “Ask me for something else.” She said, “I will not ask you for anything but this.”
When she refused him, he sent for a basin and sent for Johanu. Then he slaughtered him. A drop of his blood fell at once to the earth and the stain of it remained until Bukht Naææar reigned over them. Then an old man of the children of Israel came to him and guided him to that blood. Bukht Naææar decided to kill the children of Israel because of that blood until the stain would be obliterated. So he killed seventy thousand for this in one year until it was obliterated.
(Biåàr, 14, 182, 24)
3,4,12. Abê Jafaru said, “The foremost are four: the murdered son of Adam, the foremost of the community of Moses, who was a believer among the Pharaohs people, the foremost of the community of Jesus, who was Åabíb the carpenter, and the foremost of the community of Muåammad, who was Alí ibn Abí Ìàlibu.”
(Biåàr, 66, 156)
3.5. Bell
3,5,1. It is reported that al-Åàrith al-Awar said, “I was travelling with the Commander of the Faithful, Alí ibn Abê Ìàlibu in Åírah when we came upon a monk who was ringing a church bell.
Alí ibn Abê Ìàlibu said, O Åàrith! Do you know what this church bell is saying? I said, Allah, His Apostle and the son of the uncle of His Apostle know better. He said, It strikes the metaphore of this world and its destruction and it says, “There is no god but Allah, really, really, truly, truly. Surly this world has beguiled us, has occupied us, has made itself alluring to us. O son of this world! Take your time! Take your time! Ring, ring. O son of this world! Gather,
فَلَمّا رَآها سألَها, عَنْ حاجَتِها، قالَتْ: حاجَتِي أنْ تَذْبَحَ يَحْيَى بْنَ زَكَرِيّا، فَقالَ: سَلِي غَيْرَ هَذا، فَقالَتْ: لا أسألُكَ غَيْرَ هَذا.
فَلَمّا أبَتْ عَلَيْهِ دَعا بِطَشْتٍ وَدَعا بِيَحْيَ, فَذَبَحَهُ، فَبَدَرَتْ قَطْرَةٌ مِنْ دَمِهِ فَوَقَعَتْ عَلَى الأرضِ, فَلَمْ تَزَلْ تَعْلُو حَتَّى بَعَثَ اللهُ بُخْتَ نَصَّرَ عَلَيْهِم، فَجاءَتْهُ عَجُوزٌ مِنْ بَنِي إسْرائِيلَ فَدَلَّتْهُ عَلَى ذَلِكَ الدمِ، فألْقَي في نَفْسِهِ أنْ يَقْتُلَ عَلَى ذَلِكَ الدمِ مِنْهُمُ حَتَّى يَسْكُنَ، فَقَتَلَ عَلَيْها سَبْعِينَ ألفاً في سَنَةٍ واحِدَةٍ, حَتَّى سَكَنَ.
(بحار الأنوار، 14، 182، 24)
3_4_12_ أبُو جَعْفَرٍ قالَ: <السّابِقُونَ أرْبَعَةٌ: ابن آدَمِ المَقْتُولِ، والسّابقُ في أُمَّةِ موسى وَهُوَ مُؤْمِنُ آلِ فِرْعَوْنَ, والسّابِقُ في أُمَّةِ عيسَى وَهُوَ حَبِيبُ النَجّارُ, والسّابِقُ في أُمَّةِ مُحَمَّدٍ4 وَهُوَ عَلِيُّ بْنُ أبِي طالِبٍ>.
(بحار الأنوار، 66، 156)
3_5_ الناقُوس
3_5_1_ صالِحُ بْنُ عيسَى العِجْلِي, عَنْ مُحَمَّدِ بْنِ عَلِىٍّ الفَقِيهِ, عَنْ أبِي نَصْرِ الشعْرانِيِّ, عَنْ سَلَمَةِ بْنِ الوَضّاحِ, عَنْ أبِيهِ, عَنْ أبِي إسْرائِيلَ, عَنْ أبِي إسْحاقَ, عَنْ عاصِمِ بْنِ ضَمْرَةٍ, عَنْ الحارِثِ الأعْوَرِ قالَ: بَيْنا أنا أسِيرُ مَعَ أمِيرِ المُؤْمِنِينَ عَلِيِّ بْنِ أبِي طالِبٍ في الحِيْرَةِ؛ إذا نَحْنُ بِدَيْرانِيٍّ يَضْرِبُ بِالناقُوسِ.
قالَ: فَقالَ عَلِيُّ بْنُ أبِي طالِبٍ: <يا حارِثُ, أتَدْرِي ما يَقُولُ هذا الناقُوسُ؟> قُلْتُ: اللهُ وَرَسُولُهُ وابنُ عَمِّ رَسُولِهِ أعْلَمُ، قالَ: <إنَّهُ يَضْرِبُ مَثَلَ الدنْيا وَخَرابِها, وَيَقُولُ: لا إلَهَ إلاّ اللهُ, حَقاً حَقاً، صِدْقاً صِدْقاً. إنَّ
gather. The world is annihilated moment by moment. No day passes us without a pillar falling. We have ruined the everlasting house and we made our homes in a transitory realm. We do not know how much we have fallen short in it until we die.
Åàrith said, O Commander of the Faithful! Do the Christians know this? He said, If they knew it, they would not have taken Christ as a god other than Allah, the Mighty and Magnificent.
Åàrith said, Then I went to the monk and said to him, “By the right of Christ over you! Ring the church bell in the way that you do.”
Then he started ringing it, and I said word for word [what Imam Alí had told him] to until we die. Then the monk said, By the right of your Prophet over you! Who informed you of this? I said, That man who was with me yesterday. He said, Is that man kin to the Prophet? I said, He is the son of his uncle. He said, By the right of your Prophet! Did he hear this from your prophet? I said, Yes. Then he became a Muslim. Then he said to me, By Allah! I found in the Torah that at the end of the prophets there is a prophet who interprets what the church bell says.”
(Biåàr, 14, 334, 1)
الدنْيا قَدْ غَرَّتْنا, وَشَغَلَتْنا واسْتَهْوَتْنا. يابن الدنْيا مَهْلاً مَهْلاً, يابن الدنْيا دَقّاً دَقّاً. يابن الدنْيا جَمْعاً جَمْعاً, تَفْنَى الدنْيا قَرْناً قَرْناً، ما مِنْ يَوْمٍ يَمْضِي عَنّا إلاّ أوْهَى مِنّا رُكْناً، قَدْ ضَيَّعْنا داراً تَبْقَى, واسْتَوْطَنّا داراً تَفْنَى، لَسْنا نَدْرِي ما فَرَّطْنا فِيها، إلاّ لَوْ قَدْ مِتْنا>.
قالَ الحارِثُ: يا أمِيرَ المُؤْمِنِينَ، النصارى يَعْلَمُونَ ذَلِكَ؟ قالَ: <لَوْ عَلِمُوا ذَلِكَ لَما اتَّخَذُوا المَسِيحَ إلَهاً مِنْ دُونِ اللهِ عَزَّ وَجَلَّ>.
قالَ: فَذَهَبْتُ إلى الدَيْرانِيّ, فَقُلْتُ لَهُ: بِحَقِّ المَسِيحِ عَلَيْكَ لَمّا ضَرَبْتَ بِالناقُوسِ عَلَى الجَهَةِ التي تَضْرِبُها. قالَ: فأخَذَ يَضْرِبُ, وأنا أقُولُ حَرْفاً حَرْفاً, حَتَّى بَلَغَ إلى قَوْلِهِ: إلاّ لَوْ قَدْ مِتْنا، فَقالَ: بِحَقِّ نَبِيِّكُمْ, مَنْ أخْبَرَكَ بِهَذا؟ قُلْتُ: هَذا الرجُلُ الذي كانَ مَعِيَ أمْسِ، قالَ: وَهَلْ بَيْنَهُ وَبَيْنَ النَبِيِّ مِنْ قَرابَةٍ؟ قُلْتُ: هُوَ ابن عَمِّهِ، قالَ: بِحَقِّ نَبِيِّكُمْ, أسَمِعَ هذا مِنْ نَبِيِّكُمْ؟ قالَ: قُلْتُ: نَعَم، فأسْلَمَ. ثُمَّ قالَ لِيD: <واللهِ, إنِّي وَجَدْتُ في التَوْراةِ أنَّهُ يَكُونُ في آخِرِ الأنبِياءِ نَبِيٌّ, وَهُوَ يُفَسِّرُ ما يَقُولُ الناقُوسُ>.
(بحار الأنوار، 14، 334، 1)
4. THE CHILDREN OF ISRAEL
4,1. Their Food
4,1,1. The Prophet1 said, “Verily, Allah sent down a spread to Jesusu and blessed him with a flat loaf of bread and fishes, so four thousand seven hundred people ate of it and were sated.”
(Biåàr, 14, 249, 37).
4_1_ مائِدَتُهُم
4_1_1_ النَبِيُّ4: أنّه قالَ: <إنَّ اللهَ أنْزَلَ مائِدَةً عَلَى عيسَى، وَبارَكَ لَهُ في أرْغِفَةٍ وَسَمِيكاتٍ، حَتَّى أكَلَ وَشَبِعَ مِنْها أرْبَعَةُ آلافٍ وَسَبْعُمِائة>.
(بحار الأنوار، 14، 249، 37)
4,1,2. The Messenger of Allah1 said, “O servants of Allah! Verily, when the people of Jesus asked him to have Allah bring down a spread from heaven, Allah said, (I will send it down to you, then whoever of you disbelieves after that, I will punish as I will not punish any other being.) (5:115) Then He sent it down to them, and all of them who disbelieved after that, Allah transformed into a pig, monkey, bear, cat, or in the form of some birds, animals of the land or sea. So, they were transformed into four hundred forms.”
(Biåàr, 14, 235, 8)
4,1,3. It is reported that Abê al-Åasan said, “Verily, the swine among the people of Jesusu asked for a table spread to come down. Then they did not believe. So, Allah transformed them into swine.”
(Biåàr, 14, 236, 10)
4,2. Their Denial
4,2,1. Anas ibn Màlik said, “The Apostle1 of Allah said, Verily the children of Israel split into seventy-one sects after Jesus. Seventy sects perished and one sect was saved. My community will split into seventy-two sects. Seventy-one sects will perish and one of them will be saved. They said, O Apostle of Allah! What is that sect? He said, The community, the community, the community.”
(Al-Khiæàl, 2, 584)
4,2,2 Muåammad ibn Jafar said, “Abê Abd Allahu narrated to us from his fathers, peace be with them, I heard from Alí that he said to the cfief of the Jews, How many sects did you split into? He said, So and so many sects. Alíu said, You lie.
4_1_2_ النَبِيّ4 قالَ: <يا عِبادَ اللهِ، إنَّ قَوْمَ عيسَى لَمّا سألوهُ أنْ يُنَزِّلَ عَلَيْهِم مائِدَةً مِنَ السَماءِ، قالَ اللهُ: ]إنِّي مُنَزِّلُها عَلَيْكُمْ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فإنِّي أُعَذِّبُهُ عَذاباً لا أُعَذِّبُهُ أحَداً مِنَ العالَمِينَ[ فأنْزَلَها عَلَيْهِم، فَمَنْ كَفَرَ مِنْهُمْ بَعْدُ مَسَخَهُ اللهُ إمّا خِنْزِيراً وإمّا قِرَداً، وإمّا دُبّاً وإمّا هِرّاً، وإمّا عَلَى صُورَةِ بَعْضِ الطُّيُورِ والدوابِّ التي في البَرِّ والبَحْرِ، حَتَّى مسخُوا عَلَى أرْبَعِمِائة نَوْعٍ مِنَ المَسْخِ>. (بحار الأنوار، 14، 235، 8)
4_1_3_ الفُضَيْلُ بْنُ يَسارٍ, عَنْ أبِي الحَسَنِ قالَ: <إنَّ الخَنازِيرَ مِنْ قَوْمِ عيسَىD، سألُوا نُزُولَ المائِدَةِ، فَلَمْ يُؤْمِنُوا، فَمَسَخَهُمُ اللهُ خَنازِيرَ>.(بحار الأنوار، 14، 236، 10)
4_2_ إنْكارُهُم
4_2_1_ أنَسُ بْنُ مالِكٍ قالَ: قالَ رَسُولُ اللهِ4: <إنَّ بَنِي إسْرائِيلَ تَفَرَّقَتْ عَلَى عيسَى إحْدَى وَسَبْعِينَ فِرْقَةً؛ فَهَلَكَ سَبْعُونَ فِرْقَةٌ وَتَخَلَّصَ فِرْقَةٌ. وإنَّ أُمَّتِي سَتَفْتَرِقَ عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً, يَهْلِكُ إحْدَى وَسَبْعُونَ وَيَتَخَلَّصُ فِرْقَةٌ> قالُوا: يا رَسُولَ اللهِ4 مَنْ تِلْكَ الفِرْقَةُ؟ قالَ: <الجَماعَةُ, الجَماعَةُ, الجَماعَةُ>.
(الخصال، 2، 584)
4_2_2_ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ قالَ: حَدَّثَنا أبُو عَبْدِ اللهِ. قالَ المَجاشِعِي: وَحَدَّثَنا الرضا, عَنْ أبِيهِ موسى, عَنْ أبِيهِ أبِي عَبْدِ اللهِ جَعْفَرٍ, عَنْ آبائِهِ'، قالَ: <سَمِعْتُ عَلِيّاً يَقُولُ لِرأسِ اليَهُودِ: عَلَى كَمْ افْتَرَقْتُمْ؟ فَقالَ: عَلَى كَذا وَكَذا فِرقَةً، فَقالَ عَلِيٌّ:
Then he faced the people and said, By Allah! If the seat [of government] is returned to me, I will judge among the people of the Torah by their Torah, among the people of the Gosple by their Gosple and between the people of the Quràn by their Quràn.
The Jews split into seventy-one sects, seventy of them will be in the Fire. One of them will be saved and will be in heaven and it is the sect that followed Yêsha ibn Nên, the executor of Moses. The Christians split into seventy-two sects. Seventy-one of them will be in the Fire and one of them will be in heaven, and it is the sect that followed Simon, the executor of Jesus. And this community will split into seventy-three sects. Seventy-two of them will be in the Fire. One of them will be in heaven, and it is the sect that follows the executor of Muåammad.
Then he beat his breast with his hand and said, Thirteen sects, among the seventy-three sects, will accept my kindness and love, but one of them will be in heaven. It is the middle rite, and the twelve sects will be in the Fire.”
(Biåàr, 28, 4, 5)
4,2,3. Alíu said, “O Kumayl! Nither the Christians denied Allah, the Exalted, nor the Jews, and they did not refuse Moses or Jesus, but they increased, decreased, perverted and misled. So they were cursed and hated, and did not repent or accept. O Kumayl! Our father Adamu was born nither as a Jew nor a Christian, and he was not His son, but he was åaníf (upright) and Muslim. He did not do something that was obligatory, so what happened happened, until Allah accepted a sacrifice for him.”
(Bishàrah al-Muæìafà li Shíah al-Murtaèà, 29)
4,2,4. Mughayrah narrated from Abê Abd Allah, and he from his father, and he from his grandfather, peace be with them, that he said, “The transformed among the children of Adam are thirteen kinds: monkey, swine and… As for the monkeys, they were a group that came down to a town near the beach of the sea, acted unlawfully on
كَذِبْتَ. ثُمَّ أقْبَلَ عَلِيٌّ عَلَى الناسِ، فَقالَ: واللهِ لَوْ ثُنِّيَتْ لِي الوَسادَةُ، لَقَضَيْتُ بَيْنَ أهْلِ التَوْراةِ بِتَوْراتِهِمْ، وَبَيْنَ أهْلِ الإنجيلِ بِإنْجِيلِهِمْ، وَبَيْنَ أهْلِ القرآن بِقُرْآنِهِمْ.
افْتَرَقَتِ اليَهُودُ عَلَى إحْدَى وَسَبْعِينَ فِرْقَةً، سَبْعُونَ مِنْها في النارِ وَواحِدَةٌ ناجِيَةٌ في الجَنَّةِ، وَهِيَ التي اتَّبَعَتْ يُوشَعَ بْنَ نُونَ وَصِيَّ موسى. وافْتَرَقَتِ النصارى عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً، إحْدَى وَسَبْعُونَ فِرْقَةً في النارِ وَواحِدَةٌ في الجَنَّةِ، وَهِيَ التي اتَّبَعَتْ شَمْعُونَ وَصِيَّ عيسَى. وَتَفْتَرِقُ هَذِهِ الأُمَّةُ عَلَى ثَلاثٍ وَسَبْعِينَ فِرْقَةً، اثْنَتانِ وَسَبْعُونَ في النارِ وَواحِدَةٌ في الجَنَّةِ، وَهِيَ التي إتَّبَعَتْ وَصِيَّ مُحَمَّدٍ.
وَضَرَبَ بِيَدِهِ عَلَى صَدْرِهِ، ثُمَّ قالَ: ثَلاثَةَ عَشَرَ فِرْقَةً مِنَ الثَلاثِ والسَبْعِينَ فِرْقَةً، كُلُّها تَنْتَحِلُ مَوَدَّتِي وَحُبّي، واحِدَةٌ مِنْها في الجَنَّةِ، وَهُمُ النَمَطُ الأوْسَطُ، واثْنَتا عَشْرَةَ في النارِ>.
(بحار الأنوار، 28، 4، 5)
4_2_3_ عَلِيٌّ قالَ: <يا كُمَيْلُ، إنَّ النصارى لَمْ تُعَطِّلِ اللهَ تعالَى، وَلا اليَهُودَ، وَلا جَحَدَتْ موسى وَلا عيسَى؛ وَلَكِنَّهُم زادُوا وَنَقَصُوا وَحَرَّفُوا وألْحَدُوا، فَلُعِنُوا وَمُقِتُوا وَلَمْ يَتُوبُوا وَلَمْ يَقْبَلُوا. يا كُمَيلُ، إنَّ أبانا آدَمَ لَمْ يَلِدْ يَهُودِيّاً وَلا نَصْرانِيّاً، وَلا كانَ ابنهُ إلاّ حَنِيفاً مُسْلِماً؛ فَلَمْ يَقُمْ بِالواجِبِ عَلَيْهِ، فأدّاهُ ذَلِكَ إلى أنْ يَقْبَلَ اللهُ لَهُ قُرْباناً>.
(بشارة المصطفَى لِشيعة المرتضَى، 29)
4_2_4_ مُحَمّدُ بنُ الحسَينِ بنِ أبي الخَطّابِ عن عَليّ بنِ أسباطٍ عن عَليّ بنِ جَعفَرٍ عن مُغيرة عَنْ أبِي عَبْدِ اللهِ, عَنْ أبِيهِ, عَنْ جَدِّهِ، قالَ: <المُسُوخُ مِنْ بَنِي آدَمَ ثَلاثَةَ عَشَرَ صِنْفاً، مِنْهُم القِرَدَةُ والخَنازِيرُ... فأمّا القِرَدَةُ، فَكانُوا قَوْماً يَنْزِلُونَ بَلْدَةً عَلَى شاطِئِ البَحْرِ، اعْتَدُّوا في السَبْتِِ فَصادُوا الحِيْتانِ،
Saturday and fished. So Allah, the Exalted, transformed them into monkeys. As for the swine, they were a group among the children of Israel that Jesus the son of Maryu cursed. So Allah, the Exalted, transformed them into swine.”
(Ilal al-Sharài, 2, 487)
4,2,5. It is reported that Abê Abd Allahu said, “Moses told his people something that they could not bear, so they exiled him to Egypt. They fought with Moses, and he with them, and he killed them. Jesus told his people something that they could not bear, so they exiled him to Takrít. They fought with Jesus, and he with them, and he killed them. This is the saying of Allah, the mighty and magnificent, [So a party of the children of Israel believed and another party disbelieved; then We aided those who believed against their enemy, and they triumphed over them.]” (61:14).
(Biåàr 14, 279, 11)
4,2,6. It is reported that when this verse decended, [And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Jesus) shall be a witness against them.] (4:159), Abê Abd Allah al-Æàdiqu said, “There are none who remain in rejection of what has descended about Jesus the son of Maryu but disbelievers.”
(Tafsír Furàt al-Kêfí, 115)
4,2,7. Jafar ibn Muåammad reported from his fatheru that the Apostle of Allah1 said, “O Alí! There is a likeness between Jesus the son of Mary and you. Allah [the Exalted] said, [And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Jesus) shall be a witness against them.] (4:159). O, Alí! Nobody who slanders Jesus dies unless he believes in him before his death and tells the truth about him, when it is no use for him at all. And you are like him. Your enemy does not die until he sees you near his death. When he
فَمَسَخَهُمُ اللهُ تعالى قِرَدَةً، وأمّا الخَنازِيرُ فَكانُوا قَوْماً مِنْ بَنِي إسْرائِيلَ، دَعا عَلَيْهِمْ عيسَى بْنُ مَرْيَمَ فَمَسَخَهُمُ اللهُ تعالى خَنازِيرَ>.
(علل الشرائع، 2، 487)
4_2_5_ أبُو الحَسَنِ بْنُ عَبْدِ اللهِ, عَنْ ابن أبِي يَعْفُورٍ, عَنْ أبِي عَبْدِ اللهِ قالَ: <إنَّ موسى حَدَّثَ قَوْمَهُ بِحَدِيثٍ لَمْ يَحْتَمِلُوهُ عَنْهُ، فَخَرَجُوا عَلَيْهِ بِمِصْرَ، فَقاتَلُوهُ فَقاتَلَهُمْ، فَقَتَلَهُمْ. وإنَّ عيسَى حَدَّثَ قَوْمَهُ بِحَدِيثٍ فَلَمْ يَحْتَمِلُوهُ عَنْهُ، فَخَرَجُوا عَلَيْهِ بِتَكْرِيتٍ، فَقاتَلُوهُ فَقاتَلَهُمْ، فَقَتَلَهُمْ؛ وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ: ]فآمَنَتْ طائِفَةٌ مِنْ بَنِي إسْرائِيلَ وَكَفَرَتْ طائِفَةٌ فأيَّدْنا الذينَ آمَنُوا عَلَى عَدُوِّهِمْ فأصْبَحُوا ظاهِرِينَ[.
(بحار الأنوار، 14، 279، 11)
4_2_6_ أبُو عَبْدِ اللهِ الصادِقُ قالَ: <لَمّا نُزِّلَتْ هَذِهِ الآيةُ: ]وإنْ مِنْ أهْلِ الكِتابِ إلاّ لَيُؤْمِنَنَّ بِه قَبْلَ مَوْتِهِ وَيَوْمَ القِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً[> قالَ: <لا يَبْقَى أحَدٌ يَرُدُّ عَلَى عيسَى بْنِ مَرْيَمَ ما جاءَ بِهِ فِيْهِ، إلاّ كانَ كافِراً>.
(تفسير فرات الكوفي، 115)
4_2_7_ عُبَيْدُ بْنُ كَثِيرٍ مُعَنْعَناً, عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ, عَنْ أبِيهِ قالَ: قالَ رَسُولُ اللهِ4 <يا عَلِيُّ، إنَّ فِيكَ مَثَلٌ مِنْ عيسَى بْنِ مَرْيَمَ؛ قالَ اللهُ: ]وإنْ مِنْ أهْلِ الكِتابِ إلاّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ القِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً[ يا عَلِيُّ، إنَّهُ لا يَمُوتُ رَجُلٌ يَفْتَرِي عَلَى عيسَى [بْنِ مَرْيَمَ] حَتَّى يُؤْمِنَ بِهِ قَبْلَ مَوْتِهِ، وَيَقُولُ فِيْهِ الحَقَّ حَيْثُ لا يَنْفَعُهُ ذَلِكَ شَيْئًا. وإنَّكَ عَلَى مِثْلِهِ، لا يَمُوتُ عَدُوُّكَ حَتَّى يَراكَ عِنْدَ المَوْتِ، فَتَكُونُ عَلَيْهِ غَيْظاً وَحُزْناً، حَتَّى يُقِرَّ
sees you, you will be angry and sad for him. Then he will confess the truth about you, will say the truth about you and will confess your walàyah, while it is no use for him at all.”
(Tafsír Furàt al-Kêfí, 116)
4,2,8. Al-Imàm al-Askaríu said, “Allah, the Exalted, blamed the Jews and faulted their disbelieveing in Muhammad… He said, [Evil is that for which they have sold their souls—that they should deny what Allah has revealed, and there is a disgraceful punishment for the unbelievers, so they have made themselves deserving of wrath upon wrath.] (2:90) That is, they came back while the wrath of Allah was upon them after another wrath. The first wrath, when they falsified Jesus the son of Mary and the second, when they falsified Muåammad...”
(Tafsír al-Imàm al-Askarí, 402)
4,3. Their Extremism
4,3,1. Alíu said, “Verily Jesus the son of Mary is a servant and a creature. They took him as a Lord, [but they forgot a portion of what they were reminded of]” (5:14).
(Tafsír al-Qumí, 1 164)
4,3,2. Some of our companions have reported that Jafar ibn Wàqid and some of the companions of Abê al-Khaììàb were mentioned, and someone that he had often seen ibn Wàqid, who said, “[He it is who is God in the heavens and the earth] (43:84), He is the Imam.” Abê Abd Allahu said, “No, by Allah! May I never be under one roof with him. They are worse than the Jews, the Christians, the Magians, and the pagans! By Allah! Their belittling Allah never belittles His greatness a bit. What the Jews said about him was on Ezras mind,
بِالحَقِّ مِنْ أمْرِكَ، وَيَقُولَ فِيكَ الحَقَّ وَيُقِرَّ بِوِلايَتِكَ حَيْثُ لايَنْفَعُهُ ذَلِكَ شَيْئاً>.
(تفسير فرات الكوفي، 116)
4_2_8_ الإمامُ العسكري قالَ: <ذَمَّ اللهُ، تَعالَى اليَهُودَ، وَعابَ فِعْلَهُمْ في كُفْرِهِمْ بِمُحَمَّدٍ4، فَقالَ: ]بِئْسَما اشْتَرَوْا بِهِ أنْفُسَهُمْ[ ثُمَّ قالَ: ]فَباؤوا بِغَضَبٍ عَلَى غَضَبٍ[ يَعنِي رَجَعُوا وَعَلَيْهِمُ الغَضَبُ مِنَ اللهِ عَلَى غَضَبٍ، في إثْرِ غَضَبٍ. والغَضَبُ الأوَّلُ حِينَ كَذَّبُوا بعيسى بْنِ مَرْيَمَ، والغَضَبُ الثاني حيِنَ كَذَّبُوا بِمُحَمَّدٍ4>.
(تفسيرالإمام العسكريّ، 402)
4_3_ غُلُوُّهُم
4_3_1_ عَلِيٌّ قالَ: <إنَّ عيسَى بْنَ مَرْيَمَ عَبْدٌ مَخْلُوقٌ، فَجَعَلُوهُ رَبّاً ]فَنَسُوا حَظّاً مِمّا ذُكِّرُوا بِهِ[>.
(تفسير القميّ، 1، 164)
4_3_2_ مُحَمَّدُ بْنُ مَسْعُودٍ, عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ خالِدٍ, عَنْ عَلِيِّ بْنِ حِسانٍ, عَنْ بَعْضِ أصْحابِنا رَفَعَهُ إلى أبِي عَبْدِ اللهِ، قالَ: ذُكِرَ جَعْفَرُ بْنُ واقِدٍ وَنَفَرٌ مِنْ أصْحابِ أبِي الخَطّابِ، فَقِيلَ: إنَّهُ صارَ إلَيَّ يَتَرَدَّدُ، وقالَ فِيهِمْ: ]وَهُوَ الذي في السَماءِ إلَهٌ وفي الأرضِ إلَهٌ[ قالَ: هُوَ الإمامُ، فَقالَ أبُو عَبْدِ اللهِ: <لا واللهِ، لا يُؤْوِينِي وإيّاهُ سَقْفُ بَيْتٍ أبداً، هُمْ شَرٌ مِنَ اليَهُودِ والنَصارَى والمَجُوسِ والَّذِينَ أشْرَكُوا. واللهِ، ما صَغَّرَ عَظَمَةَ اللهِ تَصْغِيرُهُمْ شَيْء قَطُّ، وإنَّ عُزَيْراً جالَ في صَدْرِهِ ما قالَتِ اليَهُودُ فَمُحِيَ اسْمُهُ مِنَ النبُوَّةِ. واللهِِ، لَوْ
and for this his name was erased from prophethood. By Allah! If Jesus had confessed to what the Christians said about him, Allah would have left deafness to him until the Ressurection Day. By Allah! If I were to confess to what the people of Kufa say about me, the earth would swallow me. I am nothing but a servant, a slave, who has no power to harm or benefit.”
(Biåàr, 25, 295, 53)
4,3,3. It is reported that Alíu said, “The Apostle of Allah said, The example of you in my community is as the example of Christ Jesus the son of Mary. His people split into three sects: a sect of believers, and they were the disciples, a sect of his enemies, and they were the Jews, and a sect that exaggerated about him, and they left the faith. And verily, my community will split into three sects on account of you. One sect is your Shíah, and they are the believers; one sect is your enemy, they are the doubters; and one sect are those who exaggerate about you, and they are the deniers. O Alí! You are in heaven, and your Shíah, and the lovers of your Shíah. And your enemy and the exaggerator are in the fire.”
(Biåàr, 25, 264, 4)
4,3,4. It is reported that Åasan ibn al-Juhm said, “One day, I was present at a session with Mamên, and Alí ibn Mêsà al-Rièàu was beside him. Jurists and theologians of various sects were gathered, and some of them questioned himu...
Mamên said to him, O Abê al-Åasan! I have heard that there is a group that exaggerates and goes beyond the bounds about you. Rièàu said to him, My father, Mêsà ibn Jafar reported from his father Jafar ibn Muåammad, from his father Muåammad ibn Alí, from his father, Alí ibn al-Åusayn, from his father, al-Åusayn ibn Alí, from his father, Alí ibn Abê Ìàlib, that the Apostle of Allah1
أنَّ عيسَى أقَرَّ بِما قالَتِ النصارى َلأوْرَثَهُ اللهُ صَمَماً إلى يَوْمِ القِيامَةِ. واللهِ، لَوْ أقْرَرْتُ بِما يَقُولُ فِيَّ أهْلُ الكُوفَةِ َلأخَذَتْنِي الأرضُ، وَما أنا إلاّ عَبْدٌ مَمْلُوكٌ، لا أقْدِرُ عَلَى ضَرِّ شَيْء وَلا نَفْعٍ>.
(بحار الأنوار، 25، 295، 53)
4_3_3_ أبُو عَبدِ اللّه الصادِقِ, عَنْ آبائِهِ', عَنْ عَلِيٍّ قالَ: قالَ رَسُولُ اللهِ4: <يا عَلِيُّ، مَثَلُكَ في أُمَّتِي مَثَلُ المَسِيحِ عيسَى بْنِ مَرْيَمَ، إفْتَرَقَ قَوْمُهُ ثَلاثَ فِرَقٍ: فِرْقَةٌ مُؤْمِنُونَ وَهُمُ الحَوارِيُّونَ؛ وَفِرْقَةٌ عادُوهُ وَهُمْ اليَهُودُ؛ وَفِرْقَةٌ غَلَوْا فِيهِ فَخَرَجُوا عَنِ الإيمانِ. وانَّ اُمَّتِي سَتَفْتَرِقُ فِيكَ ثَلاثَ فِرَقٍ: فَفِرْقَةٌ شِيعَتُكَ وَهُمُ المُؤْمِنُونَ؛ وَفِرْقَةٌ عَدُوُّكَ وَهُمُ الشاكُّونَ؛ وَفِرْقَةٌ تَغْلُو فِيكَ وَهُمُ الجاحِدُونَ. وأنْتَ في الجَنَّةِ يا عَلِيُّ وَشِيعَتُكَ وَمُحِبُّ شِيعَتِكَ؛ وَعَدُوُّكَ والغالِي في النارِ>.
(بحار الأنوار، 25، 264، 4)
4_3_4_ تَمِيمُ القُرَشِي, عَنْ أبِيهِ, عَنْ أحْمَدَ بْنِ عَلِيٍّ الأنْصارِيِّ, عَنِ الحَسَنِ بْنِ الجُهْمِ، قالَ: حَضَرْتُ مَجْلِسَ المأمُونِ يَوْماً وَعِنْدَهُ عَلِيُّ بْنُ موسى الرضا، وَقَدِ اجْتَمَعَ الفُقَهاءُ وأهْلُ الكَلامِ مِنَ الفِرَقِ المَخْتَلِفَةِ، فَسألَهُ بَعْضُهُمْ...
قالَ لَهُ المأمُونُ: يا أبا الحَسَنِ، بَلَغَنِي أنَّ قَوْماً يَغْلُونَ فِيكُمْ وَيَتَجاوَزُونَ فِيكُمُ الحَدَّ، فَقالَ لَهُ الرضا: <حَدَّثَنِي أبِي موسى بْنُ جَعْفَرٍ, عَنْ أبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ, عَنْ أبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ, عَنْ أبِيهِ عَلِيِّ بْنِ الحُسَيْنِ, عَنْ أبِيهِ الحُسَيْنِ بْنِ عَلِيٍّ, عَنْ أبِيهِ عَلِيِّ بْنِ أبِي طالِبٍ قالَ: قالَ رَسُولُ اللهِ4: لا تَرْفَعُونِي فَوْقَ حَقِّي.
said, “Do not exalt me above what is my right, Allah, the blessed and exalted, took me as a servant before He took me as a prophet. Allah, the blessed and exalted, says, (It is not for a man that Allah should give him the Book and Judgment and apostleship and yet he should say to people, “Be worshippers of me besides God;” but rather, “Be lordly that you teach the Book and what you read”/ And nor would he enjoin you that your should take the Angels nad the Apostles for lords. What! Would he enjoin you with disbelief after you submitted?). (3:79_80)”
And Alíu said, “Two will be destroyed because of me, although it is not my fault: The exorbitant lovers and the extreme haters.” We absolve ourselves from those who exaggerate about us, so that they exalt us above what is our position, just as Jesus the son of Mary absolved himself from the Christians. Allah, the mighty and magnificent, said, [And when Allah will say, O Jesus son of Mary! Did you say to men, “Take me and my mother for two gods besides Allah?” He will say, “Glory be to You! It did not befit me that I should say what I had no right to say; if I had said it, You would indeed have known it; You know what is in my soul, and I do not know what is in your soul. Surely, You are the great Knower of the occult./ I did not say to them aught save what You did enjoin me with: to serve Allah, my Lord and your Lord, and I was a witness of them so long as I was among them, but when You caused me to die, You were the watcher over them, and You are the witness of all things.] (5:116_117).
And He, the mighty and magnificent, said, [The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself.] (4:172).
And He, the mighty and magnificent, said, [The Messiah, son of Mary, is only an apostle; apostles before him have indeed passed away; and his mother was a truthful woman. They both used to eat food. See how We make the communications clear to them, then behold, how they are turned away.] (5:75).
فإنَّ اللهَ تَبارَكَ وَتعالَى اتَّخَََذَنِي عَبْداً قَبْلَ أنْ يَتَّخِذَنِي نَبِيّاً، قالَ اللهُ تَبارَكَ وَتعالَى: ]ما كانَ لِبَشَرٍ أنْ يُؤْتِيَهُ اللهُ الكِتابَ والحُكْمَ والنبُوَّةَ ثُمَّ يَقُولُ لِلنّاسِ كُونُوا عِباداً لِي مِنْ دُونِ اللهِ، وَلَكِنْ كُونُوا رَبّانِيِّينَ بِما كُنْتُمْ تُعَلِّمُونَ الكِتابَ وَبِما كُنْتُمْ تَدْرُسُونَ، وَلا يأمُرُكُمْ أنْ تَتَّخِذُوا المَلائِكَةَ والنَبِيِّينَ أرْباباً أيأمُرُكُمْ بِالكُفْرِ بَعْدَ إذْ أنتُم مُسْلِمُونَ[.
وَقالَ عَلِيٌّ: يَهْلِكُ فِيَّ اثْنانِ وَلا ذَنْبَ لِي: مُحِبٌّ مُفْرِطٌ، وَمُبْغِضٌ مُفْرِطٌ. وإنّا لَنَبْرَأُ إلى اللهِ عَزَّ وَجَلَّ مِمَّنْ يَغْلُو فِينا فَيَرْفَعُنا فَوْقَ حَدِّنا، كَبَراءَةِ عيسَى بْنِ مَرْيَمَ مِنَ النصارى. قالَ اللهُ عَزَّ وَجَلَّ: ]وإذْ قالَ اللهُ يا عيسَى بْنَ مَرْيَمَ أأنْتَ قُلْتَ لِلنّاسِ اتَّخِذُونِي واُمّيَ إلَهَيْنِ مِنْ دُونِ اللهِ قالَ: سُبْحانَكَ ما يَكُونُ لِي أنْ أقُولَ ما لَيْسَ لِي بِحَقٍّ إنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ ما في نَفْسِي وَلا أعْلَمُ ما في نَفْسِكَ إنَّكَ أنتَ عَلاَّمُ الغُيُوبِ ما قُلْتُ لَهُمْ إلاّ ما أمَرْتَنِي بِهِ أنْ اعْبُدُوا اللهَ ربّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيداً مادُمتُ فِيهِمْ فَلَمّا تَوَفَّيْتَنِي كُنْتَ أنتَ الرقِيبَ عَلَيْهِمْ وأنْتَ عَلَى كُلِّ شَيْء شَهِيدٌ[.
وَقالَ عَزَّ وَجَلَّ: ]لَنْ يَسْتَنْكِفَ المَسِيحُ أنْ يَكُونَ عَبْداً لِلّهِ وَلا المَلائِكَةُ المُقَرَّبُونَ[.
وَقالَ عَزَّ وَجَلَّ: ]ما المَسِيحُ ابن مَرْيَمَ إلاّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرسُلُ واُمُّهُ صِدِّيقَةٌ كانا يأكُلانِ الطَّعامَ[.
The meaning of this is that these two persons defecated, so whoever claims that the prophets were Lords, or who claims that the Imams are Lords or prophets, or who claims that those who are not Imams are Imams, we absolve ourselves from them in this world and in the other world....”
(Biåàr, 25, 134, 6)
4,3,5. The Commander of the Faithfulu said, “O Allah! I absolve myself of the exaggerators, just as Jesus the son of Mary absolved himself from the Christians. O Allah! Abandon them forever and do not help any of them.”
(Biåàr, 25, 266, 7)
4,3,6. It is reported that [Imam] Alíu said, “The Messenger of Allah called me and said, O Alí! Verily, there is a similarity between you and Jesus the son of Mary. The Christians love him so much that they put him in a position that was not for him; and the Jews hate him so much that they even slandered his mother. And [Imam] Alíu said, Two [groups of] men will be ruined because of me, he who goes to extremes in love of me for what I do not have and he who hates me with a hatred that makes him slander me.”
(Biåàr, 35, 319, 13)
4,3,7. It is reported that Abê Baæír said, “One day the Apostle of Allah1 was sitting among us when the Commander of the Faithfulu came. The Apostle of Allah1 said to him, Indeed, you are similar to Jesus the son of Mary. If it were not the case that some groups from my community would say about you what the Christians have said about Jesus the son of Mary, I would speak about you in a way that you would not pass by any group without them taking the dust from your footprints in hopes of a blessing.
وَمَعْناهُ: أنَّهُما كانا يَتَغَوَّطانِ، فَمَنِ ادَّعَى لِلأنْبِياءِ رُبُوبِيَّةً، أوِ ادَّعَى لِلأئِمَّةِ رُبُوبِيَّةً أوْ نُبُوَّةً، أوْ لِغَيْرِ الأئِمَةِ إمامَةً، فَنَحْنُ مِنْهُ بُرَآءٌ في الدنْيا والآخِرَةِ...>.
(بحار الأنوار، 25، 134، 6)
4_3_5_ الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ, عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَلَوِيِّ, عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ, عَنْ أَبِيهِ, عَنْ جَدِّهِ إِبْرَاهِيمَ بْنِ هَاشِمٍ, عَنْ أَحْمَدَ الْأَزْدِيِّ, عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ, عَنِ ابْنِ طَرِيفٍ, عَنِ ابن نُباتَةٍ قالَ: قالَ أمِيرُ المُؤْمِنِينَ: <اللهُمَّ إنِّي بَرِيءٌ مِنَ الغُلاةِ، كَبَراءَةِ عيسَى بْنِ مَرْيَمَ مِنَ النصارى. اللهُمَّ اخْذُلْهُمْ أبَداً، وَلا تَنْصُرْ مِنْهُمْ أحَداً>.
(بحار الأنوار، 25، 266، 7)
4_3_6_ أبُو عَمْروٍ, عَنِ ابن عُقْدَةٍ, عَنِ الحُسَيْنِ بْنِ عَبْدِ الرحْمَانِ, عَنْ أبِيهِ وَعُثْمانِ بْنِ سَعِيدٍ مَعاً, عَنْ عَمْرِو بْنِ ثابِتٍ, عَنْ صَباحِ المُزَنِي, عَنِ الحارِثِ بْنِ حَصِيرَةٍ, عَنْ أبِي صادِقٍ, عَنْ رَبِيعَةِ بْنِ ناجِدٍ, عَنْ عَلِيٍّ قالَ: <دَعانِي رَسُولُ اللهِ4، فَقالَ: يا عَلِيُّ، إنَّ فِيكَ شَبَهاً مِنْ عيسَى بْنِ مَرْيَمَ، أحَبَّتْهُ النصارى حَتَّى أنْزَلُوهُ بِمَنْزِلَةٍ لَيْسَ بِها؛ وأبْغَضَهُ اليَهُودُ حَتَّى بَهَتُوا اُمَّهُ>. قالَ: وَقالَ عَلِيٌّ: <يَهْلِكُ فِيَّ رَجُلانِ: مُحِبٌّ مُفْرِطٌ بِما لَيْسَ فِيَّ، وَمُبْغِضٌ يَحْمِلُهُ شَنَآنِي عَلَى أنْ يَبْهَتَنِي>.
(بحار الأنوار، 35، 319، 13)
4_3_7_ عِدَّةٌ مِنْ أصْحابِنا، عَنْ سَهْلِ بْنِ زِيادٍ، عَنْ مُحَمَّدِ بْنِ سُلَيْمانَ، عَنْ أبِيهِ، عَنْ أبِي بَصِيرٍ، قالَ: بَيْنا رَسُولُ الله4 ذاتَ يَوْمٍ جالِساً، إذْ أقْبَلَ أمِيرُ المُؤْمِنِين، فَقالَ لَه رَسُولُ الله4: <إنَّ فِيكَ شَبَهاً مِنْ عيسَى بن مَريَمَ، وَلَوْلا أنْ تَقُولَ فِيكَ طَوائِفُ مِنْ أُمَّتِي ما قالَتِ النصارى في عيسَى بن مَريَمَ، لَقُلْتُ فِيكَ قَوْلاً لا تَمُرُّ بِمَلأٍ مِنَ الناسِ إلاّ أخَذُوا التُرابَ مِنْ تَحْتِ قَدَمَيْكَ، يَلْتَمِسُونَ بِذَلِكَ البَرَكَةَ>.
Two Arabs, al-Mughírah ibn Shubah and a group from the Quraysh that was with them became angry. They said, He was not satisfied to make a comparison for his cousin with anyone but Jesus the son of Mary. Then Allah sent down to His prophet, [And when a comparison is made with the son of Mary, your people raise a clamor at it/ And they say, Are our gods better or is he? They do not set it forth to you save by way of disputations; nay, they are a contentious people./ He was naught but a servant on whom We bestowed favor, and We made him an example for the children of Israel./ And if We please, We could make among you angels to be successors in the land.] (43:57_60)
Then Åàrith ibn Amr al-Fahrí became angry and said, O Allah! If this is the truth from You, that the Baní Hàshim will be successors like one Caesar after another, then rain stones down upon us or chastise us with a painful torment. Then Allah sent down to the Prophet what they had said (8:32), and this verse was sent down, [But Allah was not going to chastise them while you were among them, nor is Allah going to chastise them while yet they ask for forgiveness.] (8:33).
Then the Prophet said to him, O son of Amr! Either repent or get out of here! He said, O Muåammad! Give something from what you have for those who are not of the Quraysh. The Banê Hàshim have taken the nobility of the Arabs and non-Arabs. The Prophet said to him, It is not up to me. It is up to Allah, the blessed and exalted....”
(Kàfí 8, 57, 18)
4,4. Their Monasticism
4,4,1. It is reported that the Apostle of Allah1 said, “…O Abê Dhar! Allah sent Jesus with monasticism but I was sent with simple uprightness, and women and perfume are beloved by me, and prayer was made the delight of my eyes....”
(Biåar, 79, 233, 58)
قالَ: فَغَضِبَ الأعْرابِيّانِ والمُغِيرَةُ بْنُ شُعْبَةَ وَعِدَّةٌ مِنْ قُرَيْشٍ مَعَهُمْ، فَقالُوا: ما رَضِيَ أنْ يَضْرِبَ لابْنِ عَمِّهِ مَثَلاً إلاّ عيسَى بن مَريَمَ، فأنْزَلَ الله عَلَى نَبِيِّهِ4 فَقالَ: ]وَلَمّا ضُرِبَ ابن مَرْيَمَ مَثَلاً إذا قَوْمُكَ مِنْهُ يَصُدُّونَ وَقالُوا: أآلِهَتُنا خَيْرٌ أمْ هُوَ ما ضَرَبُوهُ لَكَ إلاّ جَدَلاً بَلْ هُمْ قَوْمٌ خَصِمُونَ إنْ هُوَ إلاّ عَبْدٌ أنْعَمْنا عَلَيْهِ وَجَعَلْناهُ مَثَلاً لِبَنِي إسْرائِيلَ وَلَوْ نَشاءُ لَجَعَلْنا مِنْكُمْ [يَعَنْي مِنْ بَنِي هاشِمٍ] مَلائِكَةً في الأرضِ يَخْلُفُونَ[>.
قالَ: فَغَضِبَ الحارِثُ بْنُ عَمْرٍو الفِهْرِيُّ، فَقالَ: اللهُمَّ إنْ كانَ هذا هُوَ الحَقَّ مِنْ عَنْدِكَ، أنَّ بَنِي هاشِمٍ يَتَوارَثُونَ هِرْقِلاً بَعْدَ هِرْقِلٍ، فأمْطِرْ عَلينا حِجارَةً منَ السَماءِ أوِ ائْتِنا بِعَذابٍ ألَيمٍ، فأنْزَلَ الله عَلَيْهِ مَقالَةَ الحارِثِ، وَنَزَلَتْ هَذِهِ الآيةُ: ]وَما كانَ الله لِيُعَذِّبَهُمْ وأنْتَ فِيهِمْ وَما كانَ اللهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ[.
ثُمَّ قالَ لَه: <يا بن عَمْرٍو، إمّا تُبْتَ وإمّا رَحَلْتَ> فَقالَ: يا مُحَمَّدُ، بَلْ تَجْعَلُ لِسائِرِ قُرَيْشٍ شَيْئًا مِمّا في يَدَيْكَ! فَقَدْ ذَهَبَتْ بَنُو هاشِمٍ بِمَكْرُمَةِ العَرَبِ والعَجَمِ، فَقالَ لَه النَبِيُّ4: <لَيْسَ ذَلِكَ إلَيَّ، ذَلِكَ إلى اللهِ تَبارَكَ وَتَعالَى...>.
(الكافي، 8، 57، 18)
4_4_ رَهْبانِيَّتُهُم
4_4_1_ أبو حَرْبِ بْنِ أبِي الأسوَدِ الدؤِلِيِّ, عَنْ أبِيهِ, عَنْ أبِي ذَرٍ, قالَ: قالَ رَسُولُ اللهِ4 في ما أوْصَی إلَيهِ: <… يا أبا ذَرٍ، إنَّ اللهَ بَعَثَ عيسَى بْنَ مَرْيَمَD بِالرهْبانِيَّةِ، وَبُعِثْتُ بِالحَنِيفِيَّةِ السَمْحَةِ، وَحَبَّبَ إليَّ النساءَ والطيْبَ؛ جُعِلَتْ في الصَلاةِ قُرَّةُ عَيْنِي>.
(بحار الأنوار، 79، 233، 58)
4.4.2. Ibn Masêd said, “I was behind the Apostle of Allah on a donkey when he said, O son of Umm Abd! Do you know how the Children of Israel established monasticism? I said, Allah and His Apostle know better. He said, Tyrants dominated them after Jesusu who rebelled against Allah. Then they became enraged at the people of faith and fought with them.They defeated the people of faith three times. Only a few of them remained.
They said, “If we appear, they will annihilate us, and no one will remain for the religion to invite people to it. So, come. Let us scatter over the earth until Allah commissions the prophet promised by Jesusu (that is, Muåammad1).”
So they scattered into the mountains and initiated monasticism. Some of them clung to their religion and some disbelieved. Then he recited this verse, [As for monasticism, they invented it themselves; We did not prescribe for them anything but seeking the pleasure of Allah, and this they observed not as they ought to have observed it. And we gave to those of them who believed their due recompense; but many of them are transgressors.] (57:27).
Then he said, O son of Ummabd! Do you know what the monasticism of my community is? I said, Allah and His Apostle know better. He said, Hijrah (migration), jihad, prayer, fasting, hajj and umrah (the major and minor pilgrimages).”
(Biåàr, 65, 320)
4_4_2_ ابنُ مَسْعُودٍ قالَ: كُنْتُ رَدِيفَ رَسُولِ اللهِ4 عَلَى حِمارٍ، فَقالَ: <يا بن اُمِّ عَبْدٍ، هَلْ تَدْرِي مِنْ أيْنَ أحْدَثَتْ بَنُو إسْرائِيلَ الرهْبانِيَّةَ؟> فقُلْتُ: اللهُ وَرَسُولُهُ أعْلَمُ، فَقالَ: <ظَهَرَتْ عَلَيْهِمُ الجَبابِرَةُ بَعْدَ عيسَى، يَعْمَلُونَ بِمَعاصِي اللهِ؛ فَغَضِبَ أهْلُ الإيمانِ، فَقاتَلُوهُمْ، فَهُزِمَ أهْلُ الإيْمانِ ثَلاثَ مَرّاتٍ، فَلَمْ يَبْقَ مِنْهُمْ إلاّ القَلِيلُ.
فَقالُوا: إنْ ظَهَرْنا هَؤُلاءِ أفْنُونا، وَلَمْ يَبْقَ لِلدِّينِ أحَدٌ يَدْعُو إلَيْهِ، فَتَعالَوْا نَتَفَرَّقْ في الأرضِ إلى أنْ يَبْعَثَ اللهُ النَبِيَّ الذي وَعَدَنا بِهِ عيسَى> يَعْنُونَ مُحَمَّداً4. <فَتَفَرَّقُوا في غِيْرانِ الجِبالِ، وأحْدَثُوا رَهْبانِيَّةً، فَمِنْهُمْ مَنْ تَمَسَّكَ بِدِينِهِ، وَمِنْهُمْ مَنْ كَفَرَ> ثُمَّ تَلا هَذِهِ الآيةَ: ]وَرَهْبانِيَّةً ابْتَدَعُوها ما كَتَبْناها عَلَيْهِمْ[ إلى آخِرِها. ثُمَّ قالَ: <يا بن اُمِّ عَبْدٍ، أتَدْرِي ما رَهْبانِيَّةُ اُمَّتِي؟> قُلْتُ: اللهُ وَرَسُولُهُ أعْلَمُ، قالَ: <الهِجْرَةُ والجِهادُ والصلاةُ والصومُ والحَجُّ والعُمْرَةُ>.
(بحار الأنوار، 65، 320)
5. THE SUPPLICATIONS OF JESUS
5.1. It is reported that one was imprisoned by the Banê Umayya. He saw Jesusu in a dream. Jesus taught him some words. So Allah, the Exalted, released him from it the rest of his day. Here are those words: “There is no god but Allah, the King, the Plain Truth.” (Miæbàå, 179)
5.2. Abd Allah ibn al-Mughíra said, “The righteous servant Ibràhím Mêsà ibn Jafar al-Kàîimu passed by a crying woman at Minà and her children were around her crying. A cow of theirs died before. Al-Kàîim came near to her and said, O servant woman of Allah! What makes you cry? She said, O servant of Allah! I have a young girl, [and] orphans. We had a cow that was my livelihood and that of my household. It died and I remaind with my children and we have no remedy. He said, O servant woman of Allah! Do you want me to make it alive? She was inspired, then she said, Yes. Al-Kàîimu went aside and prayed two raka, then he raised his hands, turned his right hand and moved his two lips. Then he stood, passed by the cow and kicked the cow or hit it with his foot. Then it stood up on the ground. When the woman looked at the cow and saw that it stood, she shouted and said, Jesus the son of Mary! By the Lord of al-Kaba! Then heu mixed with the people and left.” (Daavàt, 70)
5.3. It is reported that (for hardship with labor,) it should be written for her what is reported from Jesusu, “O Creater of the soul from the soul, Director of the soul from the soul and Savior of the soul from the soul! Save her.” (Miæbàå, 159)
5_1_ قِيلَ: إنَّ شَخْصاً حَبَسَهُ بَنُو أُمَيَّة، فَرَأى عيسَى في مَنامِهِ، فَعَلَّمَهُ هَذِهِ الكَلَماتِ، فَفَرَّجَ اللهُ تَعالَى، عَنْهُ باقِيَ يَوْمِهِ، وَهِيَ: <لا إلَهَ إلاّ اللهُ المَلِكُ الحَقُّ المُبِينُ>.
(المصباح، 179)
5_2_ عَبْدُ اللهِ بْنُ المُغِيْرَةِ قالَ: مَرَّ العَبْدُ الصالِحُ أبُو إبْراهِيمَ موسى بْنُ جَعْفَرٍ الكاظِمُ بِامْرأةٍ بِمِنَى وَهِيَ تَبْكِي، وَصِبْيانُها حَوْلَها يَبْكُونُ، قَدْ ماتَتْ بَقَرَةٌ لَها، فَدَنا مِنْها، فَقالَ لَها: <ما يُبْكِيكَ يا أمَةَ اللهِ؟> قالَتْ: يا عَبْدَ اللهِ، إنَّ لِي صَبِيَّةً أيْتاماً، وَكانَتْ لَنا بَقَرَةٌ، وَكانَتْ مَعِيشَتِي وَمَعِيشَةَ عِيالي، قَدْ ماتَتْ، وَبَقِيْتُ مُنْقَطِعاً بِي وَبِوُلْدِي، وَلا حِيلَةَ لَنا، فَقالَ لَها: <يا أمَةَ اللهِ، فَهَلْ لَكَ أنْ اُحْيِيَها لَكَ؟> فَاُلْهِمَتْ أنْ قالَتْ: نَعَمْ، فَتَنَحَّى وَصَلَّى رَكْعَتَيْنِ، ثُمَّ رَفَعَ يَدَيْهِ وَقَلَّبَ بِيَمِينِهِ وَحَرَّكَ شَفَتَيْهِ، ثُمَّ قامَ فَمَرَّ بِالبَقَرَةِ، فَنَخَسَها أوْ ضَرَبَها بِرِجْلِهِ، فاسْتَوَتْ عَلَى الأرضِ قائِمَةً، فَلَمّا نَظَرَتْ المَرْأةُ إلى البَقَرَةِ قَدْ قامَتْ، صاحَتْ وَقالَتْ: عيسَى بْنُ مَرْيَمَ وَرَبِّ الكَعْبَةِ! فَخالَطَ الناسَ وَمَضَى.
(الدعوات، 70)
5_3_ عيسَى: أنّهُ لِتَعَسُّرِ الوِلادَةِ يُكْتَبُ لَها: <يا خالِقَ النَفْسِ مِنَ النَفْسِ، وَمُخْرِجَ النَفْسِ مِنَ النَفْسِ، وَمُخَلِّصَ النَفْسِ مِنَ النَفْسِ، خَلِّصْها>.(المصباح، 159)
5.4. It is reported that the Prophet said, “Whoever reads Sêra Æaff, Jesusu will pray for him and ask Gods forgiveness for him in the world and he will be his companion on the Resurrection Day.” (Miæbàå, 447)
5.5. It is reported that when Jesusu called Him by this psalm, Allah, the Exalted, raised him to Him and saved him from the Jews. It is: “O Allah! I call You by Your name, the Majestic (al-Aîím), the One (al-Wàåid) and Most Mighty (al-Aazz). I call you by Your name, the Everlasting Refuge (al-Æamad). I call You, O Allah! By Your name, the Majestic (al-Aîím) and single (al-Watr). I call You, O Allah! By Your name, the Great (al-Kabír) and Exalted (al-Mutaàl), by which all Your pillars were firmly set, may peace be with Muåammad and his progeny and remove the troubles I have morning and night.” (Miæbàå, 299)
5.6. Among the supplications narrated from Jesus the son of Maryu is: “O Allah! You are the deity of all who are in heaven and the deity of all on the earth. There is no deity in them other than You, and You are the All-wise for all in heaven and the All-wise for all on the earth. There is no All-wise in them other than You. And you are the King of all in heaven and all on the earth. There is no King in them other than You. Your power in heaven is like Your power on the earth. And Your sovereignty in heaven is like Your sovereignty on the earth. I ask you by Your All-generous Name and Your radiant face and Your eternal kingdom, do such and such for me.” (Sharå Nahj al-Balàghah, 6, 187)
5.7. Imam Æàdiqu said, “In the Gospel Jesusu says, O Allah! Bestow upon me a flat loaf of barley bread in the morning and a flat loaf of barley bread in the evening, and do not bestow more than this upon me that I become rebellious.” (Biåàr, 14, 326, 39)
5_4_ النَبيّ4 قالَ: <مَنْ قَرأها [سُورَةَ الصَفِّ] كانَ عيسَى مُصَلِّياً مُسْتَغْفِراً لَهُ مادامَ في الدنْيا، وَهُوَ يَوْمَ القِيامَةِ رَفِيقُهُ>.
(المصباح، 447)
5_5_ رُوِيَ: أنَّ عيسَى لَمّا دَعا بِهَذا الدعاءِ رَفَعَهُ اللهُ تَعالَى إلَيْهِ، وَنَجّاهُ اللهُ سُبْحانَهُ مِنَ اليَهُودِ، وَهُوَ: <اللهُمَّ إنِّي أدْعُوكَ بِاسْمِكَ العَظِيمِ الواحِدِ الأعَزِّ، وأدْعُوكَ اللهُمَّ، بِاسْمِكَ الصَمَدِ، وأدْعُوكَ اللهُمَّ بِاسْمِكَ العَظِيمِ الوَتْرِ، وادْعُوكَ اللهُمَّ، بِاسْمِكَ الكَبِيرِ المُتَعالِ الذي هُوَ أثْبَتَ أرْكانَكَ كُلَّها، أنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَآلِهِ، وأنْ تَكْشِفَ عَنِّي ما أصْبَحْتُ فِيهِ وأمْسَيْتُ>.
(المصباح، 299)
5_6_ عيسَى بْنُ مَرْيَمَ قالَ: <اللهُمَّ أنتَ إلَهُ مَنْ في السَماءِ وإلَهُ مَنْ في الأرضِ، لا إلَهَ فِيهِما غَيْرُكَ، وأنْتَ حَكِيمُ مَنْ في السَماءِ وَحَكِيمُ مَنْ في الأرضِ، لا حَكِيمَ فِيهِما غَيْرُكَ، وأنْتَ مَلِكُ مَنْ في السَماءِ وَمَلِكُ مَنْ في الأرضِ، لا مَلِكَ فِيهِما غَيْرُكَ؛ قُدْرَتُكَ في السَماءِ كَقُدْرَتِكَ في الأرضِ، وَسُلْطانُكَ في السَماءِ كَسُلْطانِكَ في الأرضِ، أسْألُكَ بِاسْمِكَ الكَرِيمِ، وَوَجْهِكَ المُنِيرِ، وَمُلْكِكَ القَدِيمِ، أنْ تَفْعَلَ بِي كَذا وَكَذا>.
(شرح نهج البلاغة، 6، 187)
5_7_ أبُو عَبدِ اللهِ الصادِق قالَ: <في الإنجيلِ: أنَّ عيسَى قالَ: اللهُمَّ ارْزُقْنِي غُدْوَةً رَغِيفاً مِنْ شَعِيرٍ، وَعَشِيَّةً رَغِيفاً مِنْ شَعِيرٍ، وَلا تَرْزُقْنِي فَوْقَ ذَلِكَ فأطْغَى>.
(بحار الأنوار، 14، 326، 39)
5.8. Among the supplications mentioned are those of Jesus that we reported with our chain of narrators to Saíd ibn Hibah Allah al-Ràwandí, may Allah have mercy on him, from the book, Qiæaæ al-Anbiya (Stories of the Prophets), with a chain of narrators to al-Æàdiqu from his fathers, peace be with them, that the Prophet1 said, “When the Jews gathered before Jesusu to kill him, as they imagined, Gabrielu came to him and covered him with his wing. Then Jesus looked at him carefully. There was writing within Gabriel and it was: O Allah! I call You by Your most mighty name, al-Wàåid (the One), and I call You, O Allah, by Your name, al-Æamad (the Everlasting Refuge), and I call You, O Allah, by Your single name, al-Aîím (the Majestic), and I call You, O Allah, by Your exalted name, al-Kabír (the Great), by which all Your pillars stand firm, remove the troubles I have morning and night.
When Jesusu called him by this, Allah revealed to Gabriel, Raise him to me.” Then the Messenger of Allah, may the blessing of Allah be with him, said, “O Children of Abd al-Muììalib! Beseech your Lord by these words. By Allah, in Whose hand is my soul! No servant has called upon Him by them without the throne being moved, and without Allah saying to the angels, Bear witness that I, verily, answered him by these words and gave him what he asked in the transient world and in the term of the hereafter.” Then he said to his companions, “Beseech by it and do not postpone the answering.” (Biåàr 92, 175)
5.9. This is the psalm of Jesus by another narration, “The prophet saw this psalm within Gabriel, then he taught it to Alí and al-Abbàs and said, O Alí! O the best one among Banê Hàshim! O the children of Abd al-Muììalib! Ask your Lord by these words. By One, that my soul is in His hand, every believer calls [Him] by these words sincerely, the Throne, the seven heavens and the earths will tremble for it and Allah, the Exalted, says to His angels, Testify. I answered the caller by these words and gave him his request in this world and the other world.” Some [of the narrators] thought that this psalm is the psalm by which Jesus the son of Mary calld Him.
5_8_ أبَو عَبدِ اللهِ الصادِقُ، عَنْ آبائِهِ'، عَنِ النَبِي4 قالَ: <لَمّا اجْتَمَعَتْ اليَهُودُ إلى عيسَى لِيَقْتُلُوهُ بِزَعْمِهِمْ، أتاهُ جَبْرَئِيلُD، فَغَشّاهُ بِجِناحِهِ، فَطَمَحَ عيسَى بِبَصَرِهِ، فإذا هُوَ بِكِتابٍ في باطِنِ جَناحِ جَبْرَئِيلَ، وَهُوَ: اللهُمَّ إنِّي أدْعُوكَ بِاسْمِكَ الواحِدِ الأعَزِّ، وأدْعُوكَ اللهُمَّ بِاسْمِكَ الصَمَدِ، وأدْعُوكَ اللهُمَّ بِاسْمِكَ العَظِيمِ الوَتْرِ، وأدْعُوكَ اللهُمَّ بِاسْمِكَ الكَبِيرِ المَتَعالِ الذي ثَبَتَتْ بِهِ أرْكانُكَ كُلُّها، أنْ تَكْشِفَ عَنِّي ما أصْبَحْتُ وأمْسَيْتُ فِيهِ. فَلَمّا دَعا بِهِD أوحى اللهُ تَعالَى إلى جَبْرَئِيلَ أنْ ارْفَعْهُ إلى عِنْدِي>. ثُمَّ قالَ رَسُولُ اللهِ4: <يا بَنِي عَبْدِ المُطَّلِبِ، سَلُوا رَبَّكُمْ بِهَذِهِ الكَلِماتِ، فَواللهِ الذي نَفْسِي بِيَدِهِ، ما دَعا بِهِنَّ عَبْدٌ بِإخْلاصِ نِيَّةٍ إلاّ اهْتَزَّ لَهُنَّ العَرْشُ، وَقالَ اللهُ لِلْمَلائِكَةِ: اشْهَدُوا إنِّي قَدْ اسْتَجَبْتُ لَهُ بِهِنَّ، وأعْطَيْتُهُ سُؤْلَهُ في عاجِلِ دُنْياهُ وآجِلِ آخِرَتِهِ>. ثُمَّ قالَ لأصحابِهِ: <سَلُوها، وَلا تَسْتَبْطِئُوا الإجابةَ>.
(بحار الأنوار، 92، 175)
5_9_ رُوِيَ: إنَّ النَبِيَّ4 رأى في باطِنِ جَبْرَئِيلَ الدعاءَ، فَعَلَّمَهُ عَلِيّاً والعَبّاسَ، وَقالَ: <يا عليُّ، يا خَيْرَ بَنِي هاشِمَ، يا بَنِي عَبْدِ المُطَّلِبْ، سَلُوا رَبَّكُمْ بِهَؤُلاءِ الكَلِماتِ، فَوالَّذِي نَفْسِي بِيَدِهِ، ما دَعا بِهِنَّ مُؤْمِنٌ بِإخْلاصٍ إلاّ اهْتَزَّ لَهُنَّ العَرْشُ والسَماواتُ السَبْعُ والأرضُونَ؛ وَقالَ اللهُ تَعالَى لِمَلائِكَتِهِ: إشْهَدُوا إنِّي قَدْ اسْتَجَبْتُ لِلدّاعِي بِهِنَّ، وأعْطَيْتُهُ سُؤْلَهُ في عاجِلِ دُنْياهُ وآجِلِ آخِرَتِهِ>.
وَزَعَمُوا أنَّهُ الدعاءُ الذي دَعا بِهِ عيسَى بْنُ مَرْيَمَ فَرَفَعُهُ اللهُ،
It is this psalm: O Allah! I take refuge in your name, the Unique (al-Wàåid), the One (al-Aåad) and Most Mighty (al-Aazz). I take refuge in your name, the One (al-Aåad), the Everlasting Refuge (al-Æamad). I take refuge in Your name, O Allah, the Majestic (al-Aîím) and Single (al-Watr). I take refuge, O Allah, in Your name, the Great (al-Kabír) and Exalted (al-Mutaàl), by which all Your pillars have been set firm, remove the troubles I have morning and night.”
(Biåàr, 92, 176)
5.10. This is one of the psalms of Jesus the son of Maryu by another narration: “O Creater of the soul from the soul, Director of the soul from the soul and Deliverer of the soul from the soul! Release us and deliver us from our trouble.”
(Biåàr, 92, 176)
5.11. Among these supplications is the supplication of Aæif, the minister of Solomon son of Davidu, about which it is narrated that by it he brought the throne of Bilqís, and that by it Jesusu revived the dead. It is, “O Allah! I beseech You by this that You are Allah; there is no god but You, the Alive, the Self-subsisting, the Pure, the Purifying, the Light of the heavens and the earths (and according to some narrations, this last phrase is the Lord of the heavens and the earths), Knower of the invisible and visible, the Great and Exalted, the Compassionate, the Beneficent, Lord of Majesty and Honor, I beseech You [by these words] to do (this or that) for me.”
(Biåàr, 92, 175)
5.12. The Commander of the Faithfulu sought refuge in Allah every day through this prayer, known as khiælah, “I seek refuge in Allah, the Hearing and Knowing from Satan the cursed… O Allah! Verily I beseech You by the ayah by which You commanded your servant Jesus the son of Mary to call You, then you answered him, and he revived the dead, cured the blind and the leper with Your permission,
وَهُوَ هَذا الدعاءُ: <اللهُمَّ، إنِّي أعُوذُ بِاسْمِكَ الواحِدِ الأحَدِ، وأعُوذُ بِاسْمِكَ الأحَدِ الصَمَدِ، وأعُوذُ بِكَ بِاسْمِكَ اللهُمَّ العَظِيمِ الوَتْرِ، وأعُوذُ اللهُمَّ بِاسْمِكَ الكَبِيرِ المُتَعالِ الذي مَلأ الأركانَ كُلَّها، أنْ تَكْشِفَ عَنِّي غَمَّ ما أصْبَحْتُ فِيهِ وأمْسَيْتُ>.
(بحار الأنوار، 92، 176)
5_10_ عيسَى بْنُ مَرْيَمَ: <اللهُمَّ خالِقَ النَفْسِ مِنَ النَفْسِ، وَمُخْرِجَ النَفْسِ مِنَ النَفْسِ، وَمُخَلِّصَ النَفْسِ مِنَ النَفْسِ، فَرِّجْ عَنّا وَخَلِّصْنا مِنْ شِدَّتِنا>.
(بحارالانوار، 92، 176)
5_11_ آصِفُ وَزِيرُ سُلَيْمانَ بْنِ داوُدَ: أنّهُ أتَى بِهَذا الدُعاء عَرْشَ بِلْقِيْسَ، وأنَّهُ الدعاءُ الذي كانَ عيسَى يُحيِي بِهِ المَوْتَى، وَهُوَ: <اللهُمَّ إنِّي أسْألُكَ بِأنَّكَ أنتَ اللهُ لا إلَهَ إلاّ أنتَ الحَيُّ القَيُّومُ، الطّاهِرُ المُطَهَّرُ، نُورُ السَماواتِ والأرضِينَ ـ وفي رِوايَةٍ أخرى: رَبُّ السَماواتِ والأرضِينَ ـ عالِمُ الغَيْبِ والشهادَةِ، الكَبِيرُ المُتَعالُ الحَنّانُ المَنّانُ، ذُو الجَلالِ والإكْرامِ (أنْ تَفْعَلَ بِي كَذا وَكَذا)>.
(بحارالأنوار، 92، 175)
5_12_ أمِيرُ المُؤْمِنِينَ: أنّهُ کانَ إذا فَرَغَ مِنَ الاِسْتِغْفارِ تَعَوَّذَ بِهَذا الدُعاءِ في كُلِّ يَوْمٍ، وَتُعْرَفُ بِالخَصْلَةِ: <أعُوذُ بِاللهِ السَمِيعِ العَلِيمِ مِنَ الشيْطانِ الرجِيمِ ... اللهُمَّ إنِّي أسْألُكَ بِالآية التي أمَرْتَ عَبْدَكَ عيسَى بْنَ مَرْيَمَ أنْ يَدْعُوَ بِها فاسْتَجَبْتَ لَهُ، وأحْيَى المَوْتَى وأبْرءَ الأكْمَهَ والأبرصَ بِإذْنِكَ، وَنَبّأ بِالغَيْبِ مِنْ إلهامِكَ، وَبِفَضْلِكَ
and by Your revelation he told of mysteries with Your grace, kindness and mercy. Praise be to You, Lord of the heavens and the earth, Lord of the worlds. His is the dominion in the heavens and the earth. He is the Magnificent, the Wise. Come between us and our enemies and help us against them, O our Master and Lord.”
(Biåàr, 84, 17)
5.13. It is reported that a man complained to Jesusu about his debts. Jesusu said to him, “Say: O God, Who takes away grief, removes sadness, disposes of sorrow, answers the prayers of the needy! O Merciful of this world and the other world and the Compassionate of them! You are Merciful to me and Merciful to all things! So, be Merciful to me, with a mercy that will make me needless of the mercy of others than You, and by that mercy let my debts be paid.”
(Mustadrak al-Wasàil, 13, 289, 15379)
5.14. It is reported that Gabriel brought these five psalms to Jesus the son of Maryu as a gift of Allah, the Exalted, to supplicate by them during the first ten days of Dhu al-Åajja: “[1] I witness that there is no god but Allah alone, there is no partner for Him, the kingdom is for Him, praise be to Him, the good is in His hand and He is Almighty over everything. [2] I witness that there is no god but Allah Alone and Everlasting; there is no partner for Him. He did not take any wife or child. [3] I witness that there is no god but Allah Alone and Everlasting, there is no partner for Him, who did not beget and was not begotten and no one is equal to Him.[4] I witness that there is no god but Allah alone, there is no partner for Him, the kingdom is for Him, praise be to Him, He makes alive and makes dead, He is alive and does not die, the good is in His hand and He is Almighty over everything. [5] Allah is sufficient and enough for me. Allah hears whoever calls him. After Allah there is no end. I bear witness to Allah by what He claimed for Himself. He is exempt from those who disassociate from Him. The Last and the First is for Him.” (Mafàtíå al-Jinàn, 251)
وَرأفَتِكَ وَرَحْمَتِكَ، فَلَكَ الحَمْدُ، رَبُّ السَماواتِ والأرضِ، رَبُّ العالَمِينَ، وَلَهُ الكِبْرِياءُ في السَماواتِ والأرضِ، وَهُوَ العَزِيزُ الحَكِيمُ، حُلَّ بَيْنَنا وَبَيْنَ أعْدائِنا، وانْصُرْنا عَلَيْهِمْ، يا سَيِّدَنا وَمَوْلانا>.
(بحارالأنوار، 84، 17)
5_13_ عيسَی: أنَّ رَجُلاً شَكا إلَيهِ دَيْناً عَلَيْهِ، فَقالَ لَهُ: <قُلِ: اللهُمَّ يا فارِجَ الهَمِّ، وَمُنَفِّسَ الغَمِّ، وَمُذْهِبَ الأحْزانِ، وَمُجِيبَ دَعْوَةِ المُضْطَرِّينَ، وَرَحْمانَ الدنْيا والآخِرَةِ وَرَحِيمَهُما، أنتَ رَحْمانِي وَرَحْمانُ كُلِّ شَيْء، فارْحَمْنِي رَحْمَةً تُغْنِينِي بِها عَنْ رَحْمَةِ مَنْ سِواكَ، وَتَقْضِي بِها عَنِّي الدَيْنَ. فَلَوْ كانَ عَلَيْكَ مِلْءُ الأرضِ ذَهَباً لأدّاهُ اللهُ عَنْكَ بِمَنِّهِ>.
(مستدرك الوسائل، 13، 289، 15379)
5_14_ عيسَی: أنَّ جَبْرَئِيلُ جاءَ بِهَذِهِ الدعَواتِ الخَمْسِ إلَيهِ هَدِيَّةً مِنَ اللهِ تَعالَى، لِيَدْعُوَ بِها في أيّامِ العَشْرِ الأوَّلِ مِنْ ذِي الحِجَّةِ: <[1] أشْهَدُ أنْ لا إلَهَ إلاّ اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، لَهُ المُلْكُ وَلَهُ الحَمْدُ، بِيَدِهِ الخَيْرُ وَهُوَ عَلَى كُلِّ شَيْء قَدِيرٌ. [2] أشْهَدُ أنْ لا إلَهَ إلاّ اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، أحَداً صَمَداً، لَمْ يَتَّخِذْ صاحِبَةً وَلا وَلَداً. [3] أشْهَدُ أنْ لا إلَهَ إلاّ اللهُ وَحْدَهُ لا شَرِيكَ لَه، أحَداً صَمَداً, لَمْ يَلِدْ وَلَمْ يُولَدْ، وَلَمْ يَكُنْ لَهُ كُفُواً أحَدٌ. [4] أشْهَدُ أنْ لا إلَهَ إلاّ اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، لَهُ المُلْكُ وَلَهُ الحَمْدُ، يُحيِي وَيُمِيتُ وَهُوَ حَيٌّ لا يَمُوتُ، بِيَدِهِ الخَيْرُ وَهُوَ عَلَى كُلِّ شَيْء قَدِيرٌ. [5] حَسْبِي اللهُ وَكَفَى، سَمِعَ اللهُ لِمَنْ دَعا، لَيْسَ وَراءَ اللهِ مُنْتَهَى، أشْهَدُ ِللهِ بِما دَعا، وأنَّهُ بَرِيﺀٌ مِمَّنْ تَبَرّأَ، وأنَّ ِللهِ الآخِرَةَ والأولَى>.
(مفاتيح الجنان، 251
6. THE CONDUCT OF JESUSu
6.1. Imam Alíu said, “John the son of Zachariahu cried and did not laugh, and Jesus the son of Maryu laughed and cried; and what Jesus did was more excellent than what John did.” (Kàfí, 2 665 20)
6.2. Abê Jafaru said, “Jesus the son of Mary and John the son of Zakaríyyà, peace be with our prophet, his progeny and them, went out to the desert. They heared the sound of a wild animal. Jesus the son of Maryu said, O how wonderful! What is this sound? John said, This is the sound of a wild animal who is giving birth. Jesus the son of Maryu said, Come down easily, easily, by the permission of Allah, the Exalted.”
(Ìibb al-Aimma, 98)
6.3. It is said that a man accompanied Jesus the son of Mary and said that he would go with him. They continued along until they came to a river. They sat and started to eat. They had three loaves of bread. They ate two of them and one remained. Jesus went to the river, drank some water and returned. He did not find the third loaf. He asked the man who had taken that loaf. He said that he did not know. They continued until they came to a doe followed by two fawns. Jesus beckoned one of the fawns, killed it, roasted it and they ate it. Then Jesus addressed the fawn [that had been eaten,] saying, “Live!” It came to life and went. Then Jesus said to the other man, “By the God Who has shown you this miracle, who took that loaf of bread?” He said that he did not know. They continued until they reached a lake. Jesus took the hand of the man and led him over the water. When they reached the other side, Jesus said, “By the One Who has shown you this miracle, who took that loaf of bread?” He said that he did not know. They continued until they reached a desert. They sat down.
6_1_ ابنُ فَضّالٍ، عَنِ الحَسَنِ بْنِ الجَهْمِ، عَنْ إبْراهِيمَ بْنِ مِهْزَمٍ، عَمَّنْ ذَكَرَهُ، عَنْ أبِي الحَسَنِ الأوَّلِ قالَ: <كانَ يَحْيَى بْنُ زَكَرِيّا يَبْكِي وَلا يَضْحَكُ، وَكانَ عيسَى بن مَريَمَ يَضْحَكُ وَيَبْكِي، وَكانَ الذي يَصْنَعُ عيسَى أفْضَلَ مِنَ الذي كانَ يَصْنَعُ يَحْيى>.
(الكافي، 2، 665، 20)
6_2_ أبُو جَعْفَرٍ قالَ: <خَرَجَ عيسَى بْنُ مَرْيَمَ وَيَحْيَى بْنُ زَكَرِيّا عَلَى نَبِيِّنا وآلِهِ وَعَلَيْهِمُ السَلامُ إلى البَرِيَّةِ، فَسَمِعا صَوْتَ وَحْشِيَّةٍ، فَقالَ المَسِيحُ عيسَى بْنُ مَرْيَمَ: <يا عَجَباً! ما هَذا الصَوْتُ؟> قالَ يَحْيَى: <هَذا صَوْتُ وَحْشِيَّةٍ تَلِدُ> فَقالَ عيسَى بْنُ مَرْيَمَ: <انْزِلْ سَرْحاً سَرْحاً بِإذْنِ اللهِ تَعالَى>.
(طبّ الأئمة'، 98)
6_3_ عيسَى بْنُ مَرْيَمَ: أنّهُ صَحِِبَهُ رَجُلٌ، فَقالَ: أكُونُ مَعَكَ وأصْحَبُكَ؟ فانْطَلَقا، فانْتَهَيا إلى شَطِّ نَهْرٍ، فَجَلَسا يَتَغَدِّيانِ، وَمَعَهُما ثَلاثَةُ أرْغِفَةٍ، فأكَلا رَغِيفَيْنِ وَبَقِيَ رَغِيفٌ، فَقامَ عيسَى إلى النَهْرِ فَشَرِبَ ماءً، ثُمَّ رَجَعَ فَلَمْ يَجِدْ الرغِيفَ، فَقالَ لِلرَّجُلِ: <مَنْ أخَذَ الرغِيفَ؟> قالَ: لا أدْرِي، قالَ: فانْطَلَقَ وَمَعَهُ صاحِبُهُ، فَرأى ظَبْيَةً مَعَها خَشْفانِ لَها، فَدَعا أحَدَهُما فأتاهُ، فَذَبَحَهُ فأشْوَى مِنْهُ، فأكَلَ هُوَ وَذَلِكَ الرجُلُ، ثُمَّ قالَ لِلْخَشْفِ: قُمْ بِإذْنِ اللهِ، فَقامَ، فَذَهَبَ. فَقالَ لِلرَّجُلِ: <أسْألُكَ بِالَّذِي أراكَ هَذِهِ الآية، مَنْ أخَذَ الرغِيفَ؟> قالَ: لا أدْرِي، ثُمَّ انْتَهَيا إلى
Jesus gathered some sand or dust and said, “By the permission of Allah, be gold!” It became gold. He divided it into three portions. He said, “One third is for me, one third for you, and one third for whoever took that loaf of bread.” The man said, “Alright, I took that loaf of bread.” Jesus said, “Then all of this gold is yours.” Then he left him. The man encountered two other men in the desert. They wanted to take his gold and kill him. He said, “Let us divide the gold into three portions.” They sent one of them to the village to buy food. The one who went said to himself, “Why should I let them have portions of this wealth? I shall put some poison into the food, and kill them.” So, he poisoned the food. The other two said, “Why should we give a third of this wealth to him. When he comes back, let us kill him, and divide the rest of the wealth between us.” When he returned, they attacked him and killed him. Then they ate the food and died. The wealth remained in the desert with the three dead men beside it. Jesus passed them and saw the situation. He said to his disciples, “This is the world, so beware of it!”
(Majmêah Warràm, 1, 179)
6.4. It is reported that Æàdiq Jafar ibn Muåammad u reported that Jesus the son of Mary u turned to some needs, and three of his companions were with him. He passed by three golden bricks on the road. Jesus u said to his companions, “Verily, these kill people.” Then he went. One of them said, “I have a need.” So, he returned. Then another of them said, “I have a need.” So, he returned. Then the other one said, “I have a need.” So, he returned. All three persons gathered around the gold. Two of them said to the other, “Buy some food for us.” He went to buy food for them; then he put some poison in it to kill them, so that he would not have to share the gold with them. And the other two said,
وادِي ماءٍ، فأخَذَ عيسَى بِيَدِ الرجُلِ فَمَشَيا عَلَى الماءِ، فَلَمّا جاوَزاهُ، قالَ: <أسْألُكَ بِالَّذِي أراكَ هَذِهِ الآية، مَنْ أخَذَ الرغِيفَ؟> قالَ: لا أدْرِي، قالَ: فانْتَهَيا إلى مَفازَةٍ، فَجَلَسا. فَجَمَعَ عيسَى4 تُراباً أوْ كَثِيباً، فَقالَ: <كُنْ ذَهباً بِإذْنِ اللهِ> فَصارَ ذَهَباً، فَقَسَّمَهُ ثَلاثَةَ أثْلاثٍ، فَقالَ: <ثُلْثٌ لِي، وَثُلْثٌ لَكَ، وَثُلْثٌ لِمَنْ أخَذَ الرغيِفَ> قالَ: فأنا أخَذْتُ الرغِيفَ، فَقالَ: <فَكُلُّهُ لَكَ>
قالَ: وَفارَقَهُ عيسَى، فانْتَهَى إلَيْهِ رَجُلانِ في المَفازَةِ، وَمَعَهُ المالُ، فأرادا أنْ يأخُذاهُ مِنْهُ وَيَقْتُلاهُ، فَقالَ: هُوَ بَيْنَنا أثْلاثٌ، قالَ: فابْعَثُوا أحَدَكُم إلى القَرْيَةِ حَتَّى يَشْتَرِيَ طَعاماً، فَبَعَثُوا أحَدَهُمْ، فَقالَ الذي بُعِثَ: لأَيِّ شَيْء أُقاسِمُ هَؤُلاءِ هَذا المالَ؟ لَكِنِّي أضَعُ في هَذا الطعامِ سَمّاً فأقْتُلُهُما، فَفَعَلَ. وَقالَ أُولَئِكَ: لأيِّ شَيْء نَجْعَلُ لِهَذا ثُلْثَ المالِ، وَلَكِنْ إذا رَجَعَ قَتَلْناهُ واقْتَسَمْنا المالَ بَيْنَنا. قالَ: فَلَمّا رَجَعَ إلَيْهِما قَتَلاهُ وأكَلا الطَّعامَ فَماتا. فَبَقِيَ ذَلِكَ المالُ في المَفازَةِ، واُولَئِكَ الثَّلاثَةُ قَتْلَى عِنْدَهُ. فَمَرَّ بِهِمْ عيسَى، وَهُمْ عَلَى تِلْكَ الحالِ، فَقالَ ِلأصحابِهِ: <هَذِهِ الدنْيا فاحْذَرُوها>.
(مجموعة ورّام، 1، 179)
6_4_ ابنُ البَرْقِي، عَنْ أبِيهِ، عَنْ جَدِّهِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ القُرَشِيِّ، عَنْ مُحَمَّدِ بْنِ سَنانٍ، عَنْ عَبْدِ اللهِ بْنِ طَلْحَةٍ وإسْماعِيلَ بْنِ جابِرٍ وَعَمّارِ بْنِ مَرْوانٍ، عَنِ الصادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ: <أنَّ عيسَى بْنَ مَرْيَمَ تَوَجَّهَ في بَعْضِ حَوائِجِهِ، وَمَعَهُ ثَلاثَةُ نَفَرٍ مِنْ أصْحابِهِ، فَمَرَّ بِلَبِناتٍ ثَلاثٍ مِنْ ذَهَبٍ عَلَى ظَهْرِ الطَّرِيقِ، فَقالَ عيسَى ِلأصحابِهِ: إنَّ هَذا يَقْتُلُ الناسَ، ثُمَّ مَضَى، فَقالَ أحَدُهُمْ: إنَّ لِي حاجَةً، قالَ: فانْصَرَفَ، ثُمَّ قالَ الآخَرُ: إنَّ لِي حاجَةً فانْصَرَفَ، ثُمَّ قالَ الآخَرُ: لِي حاجَةٌ، فانْصَرَفَ، فَوافَوْا عِنْدَ الذَّهَبِ ثَلاثَتُهُمْ، فَقالَ اثْنانِ لِواحِدٍ: اشْتَرْ لَنا طَعاماً، فَذَهَبَ يَشْتَرِي لَهُما طَعاماً، فَجَعَلَ فِيهِ سَمّاً، لِيَقْتُلَهُما، كَيْلا
“When he comes we will kill him so that we do not have to share the gold with him.” So, when he came, they stood up to him and killed him. Then they ate the food. So, they died. Then Jesus u returned to them while they were lifeless around [the gold]. He lent life to them by the permission of Allah, may His remembrance be exalted, and said, “Did I not tell you that this kills people?!”
(Biåàr 14, 284, 5)
6.5. Jàbir ibn Abdullah al-Anæàrí said, “Alíu prayed with us as a leader at Buràthà after his coming from faighting with Shuràt [al-Khawarij] and we were about one hundred thousand men. Then a Christian came down from his monestary and said, Who is the chief of this army? We said, He is. He came to him, greeted to him and said, O my master, you are a prophet? He said, No, my master, the Prophet died. He said, Are you the executor of the prophet? He said, Yes. Why did you ask about this? He said, I established this monastery here for the sake of this place, Baràthà. I read the revealed books and found that no one prays at this place with this community but a prophet or the executer of a prophet. I came to become a Muslim. Then he accepted Islam, and with us he left for Kêfa. Alíu asked him, So, who prayed there? He said, Jesus the son of Maryu and his mother prayed there. Alíu said to him, Should I tell you who prayed there? He said, Yes. He said, Al-Khalíl [Abraham].”
(Faqíh, 1, 232, 698)
6.6. Jesusu said, “I saw a stone upon which was written, Turn me over, then I turned it over, then I saw written on it, He who does not act according to what he knows will not be blessed in his search for what he does not know and what he knows will come back against him.”
(Biåàr, 2, 32, 24)
يُشارِكاهُ في الذَّهَبِ، وَقالَ الاثْنانِ: إذا جاءَ قَتَلْناهُ، كَيْلا يُشارِكَنا، فَلَمّا جاءَ، قاما إلَيْهِ فَقَتَلاهُ، ثُمَّ تَغَذَّيا فَماتا. فَرَجَعَ إلَيْهِمْ عيسَى، وَهُمْ مَوْتَى، حَوْلَهُ، فأحْياهُمْ بِإذْنِ اللهِ تَعالَى ذِكْرُهُ، ثُمَّ قالَ: <ألَمْ أقُلْ لَكُمْ: إنَّ هَذا يَقْتُلُ الناسَ>.
(بحارالأنوار، 14، 284، 5)
6_5_ جابِرُ بْنُ عَبْدِ اللهِ الأنْصارِيِّ: أنّه قالَ: صَلَّى بِنا عَلِيٌّ بِبُراثا بَعْدَ رُجُوعِهِ مِنْ قِتالِ الشُراةِ، وَنَحْنُ زُهاءُ مِائة ألفِ رَجُلٍ، فَنَزَلَ نَصْرانِيٌّ مِنْ صَوْمَعَتِهِ فَقالَ: مَنْ عَمِيدُ هَذا الجَيْشِ؟ فَقُلْنا: هَذا فأقْبَلَ إلَيْهِ، فَسَلَّمَ عَلَيْهِ، فَقالَ: يا سَيِّدِي، أنتَ نَبِيٌّ؟ فَقالَ: <لا، النَبِيُّ سَيِّدِي قَدْ ماتَ> قالَ: فأنْتَ وَصِيُّ نَبِيٍّ؟ قالَ: <نَعَمْ> ثُمَّ قالَ لَهُ: <اجْلِسْ، كَيْفَ سألتَ عَنْ هَذا؟> قالَ: أنا بَنَيْتُ هَذِهِ الصَوْمَعَةَ مِنْ أجْلِ هَذا المَوْضِعِ، وَهُوَ بُراثا؛ وَقَراْتُ في الكُتُبِ المُنْزَلَةِ، أنَّهُ لا يُصَلِّي في هَذا المَوْضِعِ بِهَذا الجَمْعِ إلاّ نَبِيٌّ أوْ وَصِيُّ نَبِيٍّ، وَقَدْ جِئْتُ اُسْلِمُ، فأسْلَمَ وَخَرَجَ مَعَنا إلى الكُوفَةِ، فَقالَ لَهُ عَلِيٌّ: <فَمَنْ صَلَّى هاهُنا؟> قالَ: صَلَّى عيسَى بن مَريَمَ وأُمُّهُ فَقالَ لَهُ عَلِيٌّ: أفأخْبِرُكَ مَنْ صَلَّى هاهُنا؟> قالَ: نَعَمْ، قالَ: <الخَلِيلُ>.
(كتاب من لايحضره الفقيه، 1، 232، 698)
6_6_ عيسَى قالَ: <رأيْتُ حَجَراً مَكْتُوباً عَلَيْهِ: قَلِّبْنِي، فَقَلَّبْتُهُ، فإذا عَلَى باطِنِهِ: مَنْ لا يَعْمَلُ بِما يَعْلَمُ، مَشْؤُومٌ عَلَيْهِ طَلَبُ ما لا يَعْلَمُ، وَمَرْدُودٌ عَلَيْهِ ما عَلِمَ>.
(بحارالانوار، 2، 32، 24)
6.7. I heard Imam Æàdiq say, “Fear Allah and do not envy each other. Roving through the countries was a sacred law prescribed for Jesus the son of Mary u. So, he went out to do some roving and with him among his companions was a short man and he was very much attached to Jesus u. So, when Jesus wound up at the sea, he said, “In the Name of Allah”, with a level of certainty in him to walk on the surface of the water. Then, when he looked at Jesus u, the short man said, “In the Name of Allah”, with a level of certainty in him to walk on the water. And he caught up with Jesus u. Then he became conceited and said, This is Jesus, the Spirit of Allah who goes on the water and I go on the water, too, so what is his excellence over me?”
Imam Æàdiq u said, “Then he was immersed in the water and he called for help. Then he [Jesus] brought him out and said to him, What did you say, O short man? He said, I said, “This is the Spirit of Allah who goes on the water and I go on the water, and a pride with this entered into me.” Jesus u said to him, “Verily you placed yourself in the position in which Allah should be placed, so Allah became angry with you for what you said. So turn to Allah, the Almighty and Glorious, in repentance for what you said.” Imam Æàdiq u said, “The man returned and came back to the position in which Allah had placed him. So fear Allah and do not envy others.”
(Kàfí, 2, 306, 3)
6.8. Ibn al-Sikkít said to Abê al-Åasan u, “Why did Allah raise Moses ibn Imràn u as a prophet by his staff and his white hand and the magicians, and He raised Jesus u by healing, and He raised Muåammad (peace and blessings be with him and his progeny and all the prophets) by speech and the sermon?” Abê al-Åasan said, “Verily, when Allah raised Moses u sorcery dominated the people of that time, so he brought to them from Allah the like of which they could not bring, and that by which he invalidated their sorcery, and by this he proved his authority over them. And verily, Allah raised Jesus u in a time when chronic illness appeared and the people
6_7_ عِدَّةٌ مِنْ أصْحابِنا، عَنْ أحْمَدَ بْنِ مُحَمَّدِ بْنِ خالِدٍ، عَنِ ابن مَحْبُوبٍ، عَنْ داوُدَ الرقّيِّ قالَ: سَمِعْتُ أبا عَبْدِ اللهِD يَقُولُ: <اتَّقُوا اللهَ وَلا يَحْسُدْ بَعْضُكُمْ بَعْضاً، إنَّ عيسَى بنَ مَريَمَ كانَ مِنْ شَرائِعِهِ السَيْحُ في البِلادِ؛ فَخَرَجَ في بَعْضِ سَيْحِهِ، وَمَعَهُ رَجُلٌ مِنْ أصْحابِهِ قَصِيرٌ، وَكانَ كَثِيرَ اللزُومِ لعيسى. فَلَمّا انْتَهَى عيسَى إلى البَحْرِ قالَ: بِسْمِ اللهِ بِصِحَّةِ يَقِينٍ مِنْهُ، فَمَشَى عَلَى ظَهْرِ الماءِ، فَقالَ الرجُلُ القَصِيرُ حِينَ نَظَرَ إلى عيسَى جازَهُ: بِسْمِ اللهِ بِصِحَّةِ يَقِينٍ مِنْهُ، فَمَشَى عَلَى الماءِ وَلَحِقَ بعيسى؛ فَدَخَلَهُ العُجْبُ بِنَفْسِهِ، فَقالَ: هَذا عِيسَى رُوحُ اللهِ يَمْشِى عَلَى الماءِ، وأنا أمْشِي عَلَى الماءِ! فَما فَضْلُهُ عَلَيَّ؟ قالَ: فَرُمِسَ في الماءِ، فاسْتَغاثَ بعيسى، فَتَناوَلَهُ مِنَ الماءِ، فأخْرَجَهُ. ثُمَّ قالَ لَهُ: ما قُلْتَ يا قَصِيرُ؟ قالَ: قُلْتُ: هَذا رُوحُ اللهِ يَمْشِي عَلَى الماءِ، وأنا أمْشِي عَلَى الماءِ! فَدَخَلَنِي مِنْ ذَلِكَ عُجْبٌ، فَقالَ لَهُ عيسَى: لَقَدْ وَضَعْتَ نَفْسَكَ في غَيْرِ المَوْضِعِ الذي وَضَعَكَ اللهُ فِيهِ؛ فَمَقَتَكَ اللهُ عَلَى ما قُلْتَ، فَتُبْ إلى اللهِ، عَزَّ وَجَلَّ مِمّا قُلْتَ، قالَ: فَتابَ الرجُلُ وَعادَ إلى مَرْتَبَتِهِ التي وَضَعَهُ اللهُ فِيها، فاتَّقُوا اللهَ وَلا يَحْسُدَنَّ بَعْضُكُمْ بَعْضاً>.
(الكافي، 2، 306، 3)
6_8_ الحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ أحْمَدَ بْنِ مُحَمَّدٍ السَيّارِيِّ، عَنْ أبِي يَعْقُوبَ البَغْدادِيِّ قالَ: قالَ ابن السكِّيتِ لأبِي الحَسَنِ: لِماذا بَعَثَ اللهُ موسى بْنَ عِمْرانَ بِالعَصا وَيَدِهِ البَيْضاءِ وآلَةِ السِّحْرِ، وَبَعَثَ عيسَى بِآلَةِ الطِّبِّ، وَبَعَثَ مُحَمَّداً، صَلَّى اللهُ عَلَيْهِ وآلِهِ وَعَلَى جَمِيعِ الأنبِياءِ بالكَلامِ والخُطَبِ؟ فَقالَ أبُو الحَسَنِ: <إنَّ اللهَ لَمّا بَعَثَ موسى، كانَ الغالِبُ عَلَى أهْلِ عَصْرِهِ السِّحْرَ؛ فأتاهُمْ مِنْ عِنْدِ اللهِ بِما لَمْ يَكُنْ في وُسْعِهِمْ مِثْلُهُ، وَما أبْطَلَ بِهِ سِحْرَهُمْ، وأثْبَتَ بِهِ
were in need of medicine, so he brought from Allah the like of which they did not have, and that by which he lent life to the dead, and he cured the born blind and the leper by the permission of Allah, and by this he proved his authority over them. And verily Allah raised Muåammad1 during a time when the sermon and the word dominated among the people of that time so he brought them from Allah advice and precepts which refuted their sayings, and by this he proved his authority over them.” Then Ibn Sikkít said, “By Allah, I have never seen anyone like you!”
(Kàfí, 1, 24, 20)
6.9. It is said that Jesusu was sitting with his companions when a man passed him. He said either, “He is dead,” or “He will die.” They lingered until he returned carrying a bundle of firewood. One of the companions said, “O Spirit of Allah! You told us that he was dead! We see him alive.” Jesusu said, “Put down your bundle.” He put it down and opened it. All of a sudden [they saw that] there was a large black snake with a rock in its mouth. Jesusu said to him, “What did you do today?” He said, “O Spirit of Allah and His Word! I had two loaves of bread, when a beggar passed me, so, I gave him one.”
(Biåàr, 93, 135)
6.10. Abê Baæír said, “I heard from Imam Æàdiq u, Jesus, the Spirit of Allah u, passed by a noisy group. He said, “What is the matter with them?” It was said, “O Spirit of Allah! This is the night for so-and-so daughter of so-and-so to go to so-and-so son of so-and-so [for the wedding night].” He said, “Today they make noise, but tomorrow they will cry.” A speaker from among them said, “Why, O Apostle of Allah?” He said, “This is the night for [her] their friend to die.” Then said those who accepted what he said, “Allah is true and
الحُجَّةَ عَلَيْهِمْ. وإنَّ اللهَ بَعَثَ عيسَى في وَقْتٍ قَدْ ظَهَرَتْ فِيهِ الزَّماناتُ واحْتاجَ الناسُ إلى الطبِّ، فأتاهُمْ مِنْ عِنْدِ اللهِ بِما لَمْ يَكُنْ عِنْدَهُمْ مِثْلُهُ، وَبِما أحْيا لَهُمُ المَوْتَى وأبْرأَ الأكْمَهَ والأبرصَ بِإذْنِ اللهِ، وأثْبَتَ بِهِ الحُجَّةَ عَلَيْهِمْ. وأنَّ اللهَ بَعَثَ مُحَمَّداً4 في وَقْتٍ كانَ الغالِبُ عَلَى أهْلِ عَصْرِهِ الخُطَبَ والكَلامَ ـ وأظُنُّهُ قالَ: الشِعْرَ ـ فأتاهُمْ مِنْ عِنْدِ اللهِ مِنْ مَواعِظِهِ وَحِكَمِهِ ما أبْطَلَ بِهِ قَوْلَهُمْ، وأثْبَتَ بِهِ الحُجَّةَ عَلَيْهِمْ>. قالَ: فَقالَ ابن السِکّيتِ: تاللهِ ما رأيْتُ مِثْلَكَ قَطُّ...
(الكافي، 1، 24، 20)
6_9_ عيسَىD: أنّهُ بَيْنَما مَعَ أصْحابِهِ جالِساً إذْ مَرَّ بِهِ رَجُلٌ، فَقالَ: <هَذا مَيِّتٌ، أوْ يَمُوتُ> لَمْ يَلْبِثُوا أنْ رَجَعَ إلَيْهِمْ، وَهُوَ يَحْمِلُ حَزْمَةَ حَطَبٍ، فَقالُوا يا رُوحَ اللهِ! أخْبَرْتَنا أنَّهُ مَيِّتٌ، وَهُوَ ذا، نَراهُ حَيّاً، فَقالَD: <ضَعْ حَزْمَتَكَ> فَوَضَعَها، فَفَتَحَها، فإذا فِيهِ أسْوَدُ، قَدْ اُلقِمَ حَجَراً، فَقالَ لَهُ عيسَىD: <أيُّ شَيْء صَنَعْتَ اليَوْمَ؟> فَقالَ: يا رُوحَ اللهِ وَكَلِمَتَهُ، كانَ مَعِي رَغِيفانِ، فَمَرَّ بِي سائِلٌ فأعْطَيْتُهُ واحِداً.
(بحار الأنوار، 93، 135)
6_10_ عَلِيُّ بْنُ عيسَى، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ ماجِيلَوَيْهِ، عَنِ البَرْقِيِّ، عَنْ أبِيهِ، عَنْ مُحَمَّدِ بْنِ سَنانٍ، عَنْ أحْمَدَ بْنِ النَصْرِ الطحّانِ، عَنْ أبِي بَصِيرٍ، قالَ: سَمِعْتُ أبا عَبْدِ اللهِ الصادِقَ جَعْفَرَ بْنَ مُحَمَّدٍD: <إنَّ عيسَى رُوحَ اللهِ مَرَّ بِقَوْمٍ مُجْلِبِينَ، فَقالَ: ما لِهَؤُلاءِ؟ قِيلَ: يا رُوحَ اللهِ، إنَّ فُلانَةَ بِنْتَ فُلانٍ، تُهْدَى إلى فُلانِ بْنِ فُلانٍ في لَيْلَتِها هَذِهِ، قالَ: يَجْلِبُونَ اليَوْمَ، وَيَبْكُونَ غَدا، فَقالَ قائِلٌ مِنْهُمْ: وَلِمَ يا رَسُولَ اللهِ؟ قالَ: لأنَّ صاحِبَتَهُمْ مَيِّتَةٌ في لَيْلَتِها هَذِهِ.
His Apostle is true.” The hypocrites said, “How much closer tomorrow is!” Then when they entered into the morning, they came and they found her in her condition that nothing had happened to her. Then they said, “O Spirit of Allah! She about whom you informed us yesterday that she would die has not died.” Then Jesus, peace be with our Prophet and with his folk and with him [i.e. Jesus], said, “Allah does what He wants, so bring us to her.” They went racing each other until they knocked on the door. Then her husband came out. Then Jesus u said to him, “Ask permission for me to enter before your wife.” Then he [her husband] entered before her and informed her that the Spirit of Allah and His Word was at the door and a group with him. He [her husband] said [to Jesus u], “She is stupefied.” Then he [Jesus] entered before her and said to her, “What did you do on this night of yours?” She said, “I did not do anything, except what I was doing in the past. There was a beggar who came to us every Thursday night and we were giving him what supported him until the next Thursday night, and he came to me last night and I was busy with something and my family was busy. Then he called out and no one answered him. Then he called out but no one answered until he called out repeatedly. Then when I heard what he said I stood concealed to give to him what we had been giving to him.” He [Jesus u] said to her, “Step aside from your seat.” All at once there was a viper like the trunk of a tree beneath her dress which had clenched its tail in its teeth. He [Jesus u] said, “Because of what you did, this turned away from you.””
(Biåàr, 14, 245, 22)
فَقالَ القائِلُونَ بِمَقالَتِهِ: صَدَقَ اللهُ وَصَدَقَ رَسُولُهُ، وَقالَ أهْلُ النفاقِ: ما أقْرَبَ غَداً! فَلَمّا أصْبَحُوا جاءوا، فَوَجَدُوها عَلَى حالِها، لَمْ يَحْدُثْ بِها شَيْء، فَقالُوا: يا رُوحَ اللهِ! إنَّ التي أخْبَرْتَنا أمْسِ أنَّها مَيِّتَةٌ، لَمْ تَمُتْ، فَقالَ عيسَى: يَفْعَلُ اللهُ ما يَشاءُ، فاذْهَبُوا بِنا إلَيْها، فَذَهَبُوا يَتَسابَقُونَ حَتَّى قَرَعُوا البابَ، فَخَرَجَ زَوْجُها، فَقالَ لَهُ عيسَى: اسْتاذِنْ لِي عَلَى صاحِبَتِكَ، قالَ: فَدَخَلَ عَلَيْها، فأخْبَرَها أنَّ رُوحَ اللهِ وَكَلِمَتَهُ بِالبابِ مَعَ عِدَّةٍ، قالَ: فَتَخَدَّرَتْ؛ فَدَخَلَ عَلَيْها، فَقالَ لَها: ما صَنَعْتِ لَيْلَتَكِ هَذِهِ؟ قالَتْ: لَمْ أصْنَعْ شَيْئاً إلاّ وَقَدْ كُنْتُ أصْنَعُهُ في ما مَضَى، إنَّهُ كانَ يَعْتَرِينا سائِلٌ في كُلِّ لَيْلَةِ جُمُعَةٍ، فَنُنِيلُهُ ما يَقُوتُهُ إلى مِثْلِها، وأنَّهُ جاءَنِي في لَيْلَتِي هَذِهِ، وأنا مَشْغُولَةٌ بِأمْرِي وأهْلِي في مَشاغِيلَ، فَهَتَفَ فَلَمْ يُجِبْهُ أحَدٌ، ثُمَّ هَتَفَ فَلَمْ يُجَبْ، حَتَّى هَتَفَ مِراراً، فَلَمّا سَمِعْتُ مَقالَتَهُ، قُمْتُ مُتَنَكِّرَةً حَتَّى أنَلْتُهُ كَما كُنّا نُنِيلُهُ، فَقالَ لها: تَنَحِّي عَنْ مَجْلِسِكِ، فإذا تَحْتَ ثِيابِها أفْعَى مِثْلَ جَذْعَةٍ، عاضٌّ عَلَى ذَنَبِهِ. فَقالَD: بِما صَنَعْتِ صُرِفَ عَنْكِ هَذا>.
(بحارالأنوار، 14، 245، 22)
6.11. Imam Æàdiqu was asked, “Did Jesus the son of Mary enliven someone after his death, so that he was eating and had a daily living, continued his life for a term and had a child?” He said, “Yes, he had a friend who was a brother in Allah to him. And when Jesus passed by he would go down to him. And Jesusu would spend a while with him. Then he would leave with salutations of Peace unto him. Then his mother came out to him [Jesus]. Then she said to him, He died, O Apostle of Allah! He said to her, Would you like to see him? She said, Yes. He said to her, I will come to you tomorrow to enliven him, with the permission of Allah. When the morrow arrived he came and said to her, Accompany me to his grave. So they went to his grave. Jesusu stopped, then called on Allah. Then the grave opened and her son came out alive. Then when his mother saw him and he saw her, they cried. Jesusu had mercy on them and said to him, Would you like to remain with your mother in the world?
He said, O Apostle of Allah! With eating and a daily living and a term, or without a term and no daily living and no eating? Then Jesusu said to him, But with a daily living and eating and a term you will ive for twenty years, marry and father a child. He said, Yes, in that case.” [Imam Sàdiq]said, “Then Jesusu returned him to his mother and he lived for twenty years, married and fathered a child.”
(Biåàr, 14, 233, 3)
6.12. It is reported that Jesusu passed by a man who was blind, leprous and paralytic, and Jesus heard him giving thanks and saying, “Praise be to Allah Who has protected me from the trials with which He afflicts the majority of men.” Jesusu said, “What trial remains which has not been visited upon you?” He said, “He protected me from a trial which is the greatest of trials, and that is disbelief.” Then Jesusu touched him, and Allah cured him from his illnesses and beautified his face. Then he became a companion of Jesusu andworshipped with him.
(Biåàr, 68, 33)
6_11_ أبانُ بْنُ تَغْلِبٍ قالَ: سُئِلَ أبُو عَبْدِ اللهِ: هَلْ كانَ عيسَى بْنُ مَرْيَمَ أحْيا أحَداً بَعْدَ مَوْتِهِ، حَتَّى كانَ لَهُ أكْلٌ وَرِزْقٌ وَمُدَّةٌ وَوَلَدٌ؟ قالَ: فَقالَ: <نَعَمْ، إنَّهُ كانَ لَهُ صَدِيقٌ مُؤاخٍ لَهُ في اللهِ، وَكانَ عيسَى يَمُرُّ بِهِ فَيَنْزِلُ عَلَيْهِ، وإنَّ عيسَى غابَ عَنْهُ حِيناً، ثُمَّ مَرَّ بِهِ لِيُسَلِّمَ عَلَيْهِ؛ فَخَرَجَتْ إلَيْهِ اُمُّهُ، فَسألها عَنْهُ، فَقالَتْ اُمُّهُ: ماتَ، يا رَسُولَ اللهِ! فَقالَ لَها: أتُحِبِّينَ أنْ تَرَيْهِِ؟ قالَتْ: نَعَمْ، قالَ لَها: إذا كانَ غَداً أتَيْتُكِ حَتَّى اُحْيِيَهِ لَكِ بِإذْنِ اللهِ، فَلَمّا كانَ مِنَ الغَدِ أتاها، فَقالَ لَها: انْطَلِقِي مَعِي إلى قَبْرِهِ، فانْطَلَقا حَتَّى أتَيا قَبْرَهُ، فَوَقَفَ عيسَى، ثُمَّ دَعا اللهَ، فانْفَرَجَ القَبْرُ وَخَرَجَ ابنها حَيّاً، فَلَمّا رأتْهُ اُمُّهُ وَرَءاها بَكَيا، فَرَحِمَهُما عيسَى، فَقالَ لَهُ: أتُحِبُّ أنْ تَبْقَى مَعَ اُمِّكَ في الدنْيا؟ قالَ: يا رَسُولَ اللهِ! بِأكْلٍ وَبِرِزْقٍ وَمُدَّةٍ أوْ بِغَيْرِ مُدَّةٍ وَلا رِزْقٍ وَلا أكْلٍ؟ فَقالَ لَهُ عيسَى: بَلْ بِرِزْقٍ وأكْلٍ وَمُدَّةٍ؛ تَعْمُرُ عِشْرِينَ سَنَةً وَتَزَوَّجُ وَيُولَدُ لَكَ، قالَ: فَنَعَمْ إذاً قالَ: فَدَفَعَهُ عيسَى إلى اُمِّهِ، فَعاشَ عِشْرِينَ سَنَةً وَتَزَوَّجَ وَوُلِدَ لَهُ>.
(بحارالأنوار، 14، 233، 3)
6_12_ عيسَى: أنّهُ مَرَّ عَلَى رَجُلٍ أعمى مَجْذُومٍ مَبْرُوصٍ مَفْلُوجٍ، فَسَمِعَ مِنْهُ يَشْكُرُ وَيَقُولُ: الحَمْدُ ِللهِ الذي عافانِي مِن بَلاءٍ ابْتَلَى بِهِ أكْثَرَ الخَلْقِ، فَقالَ: <ما بَقِيَ مِنْ بَلاءٍ لَمْ يُصِبْكَ؟> قالَ: عافاني مِنْ بَلاءٍ هُوَ أعْظَمُ البَلايا، وَهُوَ الكُفْرُ، فَمَسَّهُ، فَشَفاهُ اللهُ مِنْ تِلْكَ الأمْراضِ وَحَسُنَ وَجْهُهُ، فَصاحَبَهُ، وَهُوَ يَعْبُدُ مَعَهُ.
(بحارالأنوار، 68، 33)
6.13. It is reported that Jesusu passed by a man who was blind, a leper, paralytic, both of whose sides were paralyzed, and whose flesh had fallen off from leprosy, and he was saying, “Praise be to Allah Who has preserved me from that with which He has tried many of His creatures.” Jesusu said to him, “O you! From what calamity have you been preserved?” He said, “O Spirit of Allah! I am better than one who has not been given what Allah has placed in my heart of His knowledge.” Jesusu said to him, “You speak truly. Reach out your hand.” Then, when he took his hand, he came to have the most beautiful face of any of the people, and his form became better than the others. Allah took away all that had been [wrong] with him. Then he became the companion of Jesusu and he worshipped with him.
(Biåàr, 79, 153)
6.14. It is reported that Abê Abdu-Allah [Imam Æàdiq] u said, “Jesus the son of Mary u passed by a village whose inhabitants, birds and animals had died. Then he said, They died not but by His wrath, and had they died individually, they would have buried each other. The disciples sa