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1. Muhammad ibn Yahya al-‘Attar has narrated from Ahmad ibn Muhammad ibn ‘Isa al-Ash‘ari from al-Husayn ibn Sa‘id al-Ahwazi from an-Nadr ibn Suwayd from ‘Asim ibn Hamiyd who has said the following. “I asked abu ‘Abdallah (a.s.), ‘Is Allah’s will eternal?’” He replied, Will is always with what is willed. Allah is eternally All-knowing and All-powerful and then He wills.”
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1. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Idris af-Qummiy who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘Allah, the Majestic, the Glorious, commands the angel of death to return the soul of a believing person, make it easy for him, and then take it out in the most comfortable way. People then say, “It (dying) was very difficult for so and so.” In fact it is the way Allah, the Majestic, the Glorious, provides him comfort.’ He then said, ‘It (comfort) is denied him if he is of those with whom Allah is angry, or Allah dislikes him. He commands him (the angel) to pull out his soul just as frying-bar is pulled out of wool soaked in water and people say, “Allah has made dying very easy for him.’””
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘ Abd Allah (a.s.), came in the Masjid and it was said to him that a bird of prey is on al-Ka‘bah and it hits every pigeon that passes. He (the Imam) said, ‘Catch and kill it because it has committed deviation.’”
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1. A number of our people have narrated from Ahmad ibn Muhammad from and Sahl ibn Ziyad all from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Once a man came to the Messenger of Allah and said, “O the Holy Prophet of Allah, I have the daughter of an uncle whose beauty, goodness and religion I like; but she is barren.’” He (the Messenger of Allah) said, ‘You must not marry her; Yusuf after meeting his brother asked him, “How did you manage to get married after me.” He replied, “Because my father said, ‘If you can have such a great number of children whose Tasbih (Allah is free of all defects) can become a heavy load for the earth then do it.”” He (the Imam) has said, that the next day another man came who said a similar thing and he (the Messenger of Allah) said, ‘Marry al-Su’a and child bearing because I will express pride for the greater number of my followers among the nations on the Day of Judgment.’ I (the narrator) then asked abu ‘Abd Allah (a.s.), ‘What is al- Su’a? ’ He (the Imam) said, ‘It means an ugly looking woman.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “I once asked al-Rida 5 (a.s.), about the case of a man who hunts a bird which is worth a large amount of dirham and it has leveled wings. He knows the owner of the bird or that he comes to ask about the bird but does not accuse him. He (the Imam) said, ‘It is not lawful for him to keep. He must return it to him.’ I then asked, ‘What happens if he hunts that which has control over its wings and no one asking for it is known ? 5 He (the Imam) said, ‘It becomes his property. 5 ”
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2. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from Ali ibn Asbat from al-Hassan ibn al-Jahm from Bukayr ibn A‘yan who has said the following. “I asked abu ‘Abdallah (a.s.), ‘Are the knowledge and the will of Allah different or the same?’” He replied, “His knowledge is not the same as His will. Consider when you say, ‘If Allah wills, I will do this,’ and you do not say, “If Allah knows I will do this.” Your own words, if Allah wills are proof that Allah has not yet willed it. If He would will what He would do, it happens exactly as He wills. His knowledge is before His will.”
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2. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Hamza from abu Yahya from al-Asbagh ibn Nubatah who has said the following: “I heard Amir al-Mu’minin, Ali ibn abu Talib (a.s.) saying, ‘The Holy Quran came in three parts: One third about us ( Ahl al-Bayt) and about our enemies, one third about traditions and axioms and one third about obligations and laws.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
2. It is narrated from him (narrator of the above Hadith) from Yunus from al-Haytham ibn Waqid from a man who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah once visited a man of his companions in dying condition. He then said, ‘O angel of death, make it easy for my companion; he is a believing person.’ He then said, ‘O Muhammad, I am a friend of every believing person. O Muhammad, please note that when I take away the soul of the sons of Adam, his family then cries and mourns. I stand on the side of their room and say, “What is this crying and mourning! By Allah, we have not done it before the due time and we have not done anything wrong. If you consider and bear patience, you will be rewarded but if you cry and howl, you sin and transgress. You should know that we come to you repeatedly; you should be on your guard and beware! There is no household in the East, West, urban, or countryside whose faces I do not study five times every day. I know their grownups and the young ones better than they themselves do. Even if I decide to take away the soul of a bug, I cannot do so without permission from its Lord.’” The Messenger of Allah has said, ‘He studies their faces at the times of Salah (prayer). If they observe proper times of performing their prayers, he dictates them the testimony of belief: “No one deserves to be worshipped except Allah and that Muhammad is the Messenger of Allah” and the angel of death drives Satan away from him.’”
[4]الاحتساب توقع الاجر من اللّه سبحانه و الضمير في شرقها و غربها للأرض.ص 136
[5]اهل بيت مدر: اهل القرى. و أهل بيت وبر: أهل البوادي لان هؤلاء بيوتهم من الطين و هؤلاء من الشعر.( فى) و قال الشيخ البهائى- رحمه اللّه-: لعل المراد بتصفح ملك الموت أنّه ينظر إلى صفحات وجوههم نظر الترقب لحلول آجالهم و المنتظر لامر اللّه سبحانه فيهم.ص 136
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2. Ibn abu ‘Umayr has narrated from Mu‘awiyah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, ‘One who is found therein in deviation and injustice. . . .’ (22:24) He (the Imam) said, ‘All forms of injustice is deviation, causing harms to a servant without sin is of such deviation.”’
[1]الحجّ: 24. و قوله:« بالحاد» أي عدول عن القصد و في القاموس ألحد أي مال و عدل و مارى و جادل. و قوله:« بظلم» أي بغير حقّ و قالوا: و من الالحاد بالحرم احتكار الطعام.ص 227
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2. Al-Hassan ibn Mahbub has narrated from al-‘ Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You must marry virgin and child bearing women, but you must not marry good a looking but barren woman because I will express pride because of you among nations on the Day of Judgment.’”
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2. It is narrated from the narrator of the previous Hadith from ibn Faddal from ibn Bukayr from those who narrated to him who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a bird has full control over its wings (is able to fly) it then belongs to whoever catches it . 555
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3. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya who has said the following. “I asked abu al-Hassan (a.s.), ‘Enlighten me about the will of Allah and the will of His creatures.’” He said, “The will of His creatures comes from what goes in their minds and leads to action. Will of Allah, the Most High, is His inventing and nothing else because Allah does not need to reflect, deliberate or think. Such qualities do not exist with Him. They are the attributes of His creation. Allah’s will is His acts and nothing else. He says to it: Be, and it comes into existence, without any words or utterance of the tongue, any inclination and reflection. His will has no conditions just as His self has no conditions.”
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3. A number of our people have narrated from Ahmad ibn Muhammad ibn Muhammad from al-Hajjal from Ali ibn ‘Aqabah from Dawud ibn Farqad from those whom he has mentioned (in his book) from Abu ‘Abdillah (a.s.) who has said the following: ‘‘The Holy Quran came in four parts: One fourth is about lawful matters, one fourth about unlawful matters, one fourth about traditions and laws and one fourth about the news of what was before you and what will be after you and ways to settle your disputes.”
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3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from al-Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja’far (a.s.), has said, ‘The Messenger of Allah once visited a man from Ansar (people of Madinah) and he was of a good status before the Messenger of Allah. He visited him in his dying condition and looked at the angel of death near his head. The Messenger of Allah said, ‘Be kind to my companion; he is a believing person.’ The angel of death then said, ‘O Muhammad, be pleased and delighted; I am a very kind friend of every believer. O Muhammad, please consider that I visit the sons of Adam in their dying conditions and when I take their souls away, their families cry at that time. I then move away to the side of the room, with his spirit with me, and say to them, “By Allah, we have not done any injustice to him or come before the due time or rushed his measures. It is not our fault. If you agree with what Allah has done to him and bear patience, you will be rewarded and admired. If you howl and become angry, you sin and transgress; and you will not have any credit with us. Our work about you is not yet finished. So be on your guard, and beware! There is no household in urban or countryside, on land or water whose faces I do not study five times every day at the time of Salah (prayer), so much so that I know them better than they themselves do. If I, O Muhammad, decide to take away the soul of a bug, I cannot do so without the command of Allah, the Majestic, the Glorious, to do so. I dictate to a believer the testimony of belief at the time of his death: “No one deserves to be worshipped except Allah and Muhammad is the Messenger of Allah.’””
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3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il from Muhammad ibn al-Fudayl from abu al-Sabbah al-Kinaniy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the words of Allah, most Majestic, most Glorious, ‘We will make one who is found there with deviation with injustice to taste painful punishment.’ (22:24) He (the Imam) said, ‘Every injustice that a man does to himself in Makkah, like stealing, injustice to others or any form of injustice is deviation and for this reason residing inside al- Haram (the sacred area) was avoided.”
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3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ahmad ibn ‘Abd al-Rahman from ‘Isma’il ibn ‘Abd al-Khaliq from those whom he has mentioned who has said the following: “I once complained before abu ‘Abd Allah (a.s.), for not having enough children and that I have no child. He (the Imam) said to me, ‘When you arrive in Iraq, marry a woman and do not mind if she is al-Su’a’.’ I then asked, ’I pray to Allah to keep my soul in service for your cause, what is al- Su’a’?’ He (the Imam) said, ‘It is a woman who has certain degrees of ugliness because such woman bears more children.’”
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3. It is narrated from the narrator of the previous Hadith from ibn Faddal from Muhammad ibn al-Fudayl who has said the following: “I once asked abu al-Hassan (a.s.), about hunting pigeons worth one-half of a dirham or one dirham. He (the Imam) said, ‘If you know its owner return it to him; but if you do not know its owner and its wings are complete with both of which it can fly then it is yours . 555
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4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah from Abu ‘Abdillah (a.s.) who said: “Allah created the Will by itself, then He created all things by the Will.”
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4. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Ishaq ibn ‘Ammar from abu Basir from abu Ja’far (a.s.) who has said the following: “The Holy Quran came in four parts: One fourth is about us (Ahl al-Bayt) one fourth about our enemies, one about traditions and axioms and one fourth about obligations and laws.”
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4. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from all from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who has killed another man in non- sacred area but then entered the sacred area. He (the Imam) said, ‘He must not be killed, fed, given drink, dealt with for buying and selling or given protection and lodging until he comes out of the sacred area, so that he is brought to justice.’ I then asked, ‘What do you say about one who kills someone in the sacred area or steals?’ He (the Imam) said, ‘Al-Hadd (justice) is applied to him inside the sacred area to bring him low; he has not paid any respect to the sacred area and Allah, most High, has said, “Whoever subjects you to their transgression, you can also do of the same degree as they have done against you.” (2:190) He (the Imam) then said, ‘This is the sacred area.’ ‘There is no animosity except the unjust ones, he added.’” (2:193)
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4. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Sa‘id al-Riqqiy to whom narrated Sulayman ibn Ja’far al- Ja’fariy who has said the following: “Abu al-Hassan, al-Rida’ (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, once said to a man, ‘Marry al-Su’a’ and child bearing woman but do not marry a good looking barren woman. I will express pride because of you among nations on the Day of Judgment. Have you taken notice that children under the Throne ask forgiveness for their parents? Ibrahim and Sara are the custodians of these children in a mountain of musk, ambergris and saffron.’”
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4. It is narrated from the narrator of the previous Hadith from ibn Faddal from ‘Ubayd ibn Fiafs ibn al-Qurt from ’Isma‘il ibn Jabir who has said the following: “I once said to abu ‘Abd Allah (a.s.), I pray to Allah to keep my soul in service for your cause, if a bird is trapped in the house and it is taken, is taking it lawful or unlawful. He (the Imam) asked, ‘O ’Isma‘il is it healthy or it is not healthy and free ? 5 I then asked, ‘I pray to Allah to keep my soul in service for your cause, what is healthy ? 5 He (the Imam) said, ‘It is one with complete wings with full control on them and is able to fly wherever it wants . 5 He (the Imam) said, ‘Such ones belong to whoever catches them . 555
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5. A group of our people has narrated from Ahmad ibn Muhammad al-Barqi from Muhammad ibn ‘Isa from al-Mashriqi Hamzah ibn al-Murtafi‘ from some of our people who has said the following. “I was in the presence of abu Ja‘far (a.s.) when ‘Amr ibn ‘Ubayd said, ‘May Allah take my soul in your service, what is the meaning of Allah’s words, “Whoever becomes subject to my anger he is destroyed.” 20:84 What is this anger?’ Abu Ja‘far (a.s.) replied, “O ‘Amr, His anger is His punishment. O ‘Amr, whoever thinks Allah changes from one state to another, has ascribed to Allah the attributes of His creatures. Nothing can provoke Allah, the Sublime, to change Him.”
[1]المشرقى بضم الميم و شد الراء المفتوحة أو بفتح المهملة و كسر الراء المخففة.ص 110
[2]طه: 84. و قوله فقد هوى أي: هلكص 110
[3]أي ليس فيه سبحانه قوة تغير عن حالة إلى حالة تكون إحداهما رضاءه و الأخرى غضبه انما اطلق عليه الغضب باعتبار صدور العقاب عنه فليس التغير الا في فعله و« صفة مخلوق» من إضافة المصدر الى المفعول.( آت)ص 110
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5. A number of our people have narrated from Ahmad ibn Muhammad and Sahl ibn Ziyad from Mansur ibn al- ‘Abbas from Muhammad ibn al-Hassan al-Sarriy from Abu ‘Abdillah (a.s.) who has said the following: “The first thing that was revealed to the Messenger of Allah was, ‘(I begin) in the name of Allah, the Beneficent, the Merciful. Read in the name of your Lord . . .’ (Chapter 96) and the last thing was, ‘When support comes from Allah. . . (Chapter 110)
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5. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu 5 minin has said, ‘The birds which have full control over their wings, belong to whoever catches them and they are lawful for them . 555
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6. Ali ibn Ibrahim has narrated from his father from al-‘Abbass ibn ‘Amr from Hisham ibn al-Hakam who has narrated the following in the debate with the atheist who asked abu ‘Abdallah (a.s.) (See Hadith Nos.225 - 6 and 297 -2). “Does Allah become pleased and displeased?” Abu ‘Abdallah (a.s.) replied, “Yes, but not like that which is found in His creatures. In His creatures the pleasure is a state (hal), which enters into him and changes him from one state to another. The creatures are hollow, active and compound with entrance in them. Nothing can enter into our Creator. Because He is One, a single self, a single meaning. His pleasure is His reward and His anger is His punishment without anything entering in Him to motivate and change Him from one state to another because these are of the attributes of His creatures who are weak and needy.”
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6. Through the same chain of narrators as that of the previous Hadith the following is narrated: “About a man who sees a bird and follows it until it sits on a tree and another man comes and takes it, ’Amir al-Mu 5 minin (a.s.), has said, ‘For an eye is what it has seen and for hands is what they catch 5 ”
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7. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from certain individuals of his people from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘The Holy Quran is not to be used for omens or prophecy.’”
[1]كان المراد النهى عن استفسار وقوع الأشياء في المستقبل و بيان الأمور الخفية من القرآن لا الاستخارة لانه قد ورد الخبر بجوازه- كذا افيد- و لعلّ الأظهر عدم التفؤل عند سماع آية أو رؤيتها كما هو داب العرب في التفؤل و التطير و لا يبعد أن يكون السر فيه أنّه يصير سببا لسوء عقيدتهم في القرآن إن لم يظهر أثره( آت).ص 629
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8. Ali ibn Ibrahim has narrated from his father from Safwan from Muskan from Muhammad ibn al-Warraq who has said the following: “Once I showed to Abu ‘Abdillah (a.s.) a copy of the Holy Quran decorated with writings of gold in a stamp form and at the end of chapters there were writings with gold. He did not criticize anything in it except the writing of the Holy Quran with gold saying, ‘I do not like the writing of the Holy Quran in anything except black ink, just as it was written the first time.’”
[2]قيل: المختم ما كان من علامة ختم الآيات فيه بالذهب و يمكن أن يراد به النقش الذي يكون في وسط الجلد أو في الافتتاح و الاختتام أو في الحواشى للزينة( ت)ص 629
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9. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from Yasin al-Darir from Hariz from Zurara from abu Ja’far (a.s.) who has said the following: “In the last third of the month of Ramadan, you may take a copy of the Holy Quran, open it, place before you and say, ‘O Lord, I plead before You through Your revealed book and through what is in it and in it there is Your greatest, the magnificent name and Your beautiful names, what is feared and what is hoped for, to make me of those whom You have freed from the fire’ and then ask for help for whatever you like or need help.”
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10. Abu Ali al-Ash’ari has narrated from Muhammad ibn Salim from Ahmad ibn al- Nadr from ‘Amr ibn Shimr from Jabir from abu Ja’far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘For everything there is a spring. The spring for the Holy Quran is the month of Ramadan.’”
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11. Ali ibn Ibrahim has narrated from his father from ibn Sinan or others from those whom he has mentioned (in his book) who has said the following: “Once I asked Abu ‘Abdillah (a.s.) whether al-Quran and al-Furqan are two different things or one thing? The Imam said, ‘Al-Quran is the name of the whole book and al-Furqan is that much that is clearly understood and is necessary to act accordingly thereby.’”
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12. Al-Husayn ibn Muhammad has narrated from Ali ibn Muhammad from al- Washsha’ from Jamil ibn Darraj from Muhammad ibn Muslim from Zurara from abu Ja’far (a.s.) who has said the following: “The Holy Quran is one. It has come from One, however, the differences come from the narrators.”
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13. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from al-Fudayl ibn Yasar who has said the following: “Once, I said to Abu ‘Abdillah (a.s.) ‘People say that the Holy Quran was revealed upon seven letters.’ The Imam said, ‘They, the enemies of Allah, lie. It was revealed upon one letter from One source.’”
[1]في النهاية:« فيه انزل القرآن على سبعة أحرف كلها كاف شاف» أراد بالحروف اللغة يعنى على سبع لغات من لغات العرب أي انها متفرقة في القرآن فبعضه بلغة قريش و بعضه بلغة هذيل و بعضه بلغة هوازن و بعضه بلغة اليمن و ليس معناه أن يكون في الحرف الواحد سبعة أوجه. على أنه قد جاء في القرآن ما قد قرء بسبعة و عشرة كقوله:« مالِكِ يَوْمِ الدِّينِ» و« عَبَدَ الطَّاغُوتَ» و ممّا يبين ذلك قول ابن مسعود: انى سمعت القراء فوجدتهم متقاربين فاقرءوا كما علمتم انما هو كقول أحدكم: هلم و تعال و أقبل و فيه أقوال غير ذلك هذا أحسنها. انتهى. و مثله في القاموس و انت خبير بأن قوله عليه السلام:« نزل على حرف واحد من عند الواحد» لا يلائم هذا التفسير بل إنّما يناسب اختلاف القراءة فلعله عليه السلام انما كذب ما فهموه من هذا الكلام من اختلاف القراءة لا ما تفوهوا به منه كما حقق في نظائره فلا ينافى تكذيبه نقله الحديث بهذا المعنى في صحته بمعنى اختلاف اللغات أو غير ذلك( فى).ص 630
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14. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Bukayr from Abu ‘Abdillah (a.s.) who has said the following: “The Holy Quran was revealed in a manner like, ‘I speak to you, but it is the neighbor who must listen.’” It is narrated, in another Hadith, from Abu ‘Abdillah (a.s.) who has said the following: “The meaning of ‘I speak to you, but it is the neighbor who must listen’, is that whenever Allah, the Most Majestic, the Most Holy, has addressed His prophet in critical expressions they, in fact, are addressed to others and not the Holy Prophet such as: ‘Had We not strengthened your faith you might have relied on them some how,’ (17:74) is addressed to others (not the Holy Prophet).”’
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15. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn al- Hakam from ‘Abd Allah ibn Jundab from Sufyan ibn al-Samt who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘How was the Holy Quran revealed?’ The Imam said, ‘Recite as you have been taught.’’’
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
16. Ali ibn Muhammad has narrated from certain individuals of his people from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “Once, abu al-Hassan (a.s.) gave me a copy of the Holy Quran saying, ‘Do not look at it.’ I opened and read in it (Chapter 98) ‘The unbelievers were not . . .’ and I found therein the names of seventy people from Quraysh with their names and the names of their fathers.’ The narrator has said that the Imam (a.s.) sent a message to me, ‘Send the copy back to me.’”
[3]لعل المراد أنّه وجد تلك الأسماء مكتوبة في ذلك المصحف تفسيرا لقوله تعالى لم يكن الذين كفروا مأخوذة من الوحى لا أنّها كانت من أجزاء القرآن و عليه يحمل ما في الخبر السابق ص 621 و الآتي ص 633 أيضا من استماع الحروف من القرآن على خلاف ما يقرأه الناس يعنى استماع حروف تفسر ألفاظ القرآن و تبين المراد منها علمت بالوحى و كذلك كل ما ورد من هذا القبيل عنهم عليهم السلام و قد مضى في كتاب الحجة نبذ منه فانه كله محمول على ما قلناه و ذلك لانه لو كان تطرق التحريف و التغيير في ألفاظ القرآن لم يبق لنا اعتماد على شيء منه اذ على هذا يحتمل كل آية منه أن تكون محرفة و مغيرة و تكون على خلاف ما أنزله اللّه فلا يكون القرآن حجة لنا و تنتفى فائدته و فائدة الامر باتباعه و الوصية به و عرض الاخبار المتعارضة عليه الى غير ذلك و أيضا قال اللّه عزّ و جلّ« وَ إِنَّهُ لَكِتابٌ عَزِيزٌ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ» فكيف تطرق إليه التحريف و النقصان و التغيير و أيضا قال اللّه عزّ و جلّ،« إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَ إِنَّا لَهُ لَحافِظُونَ» و قد استفاض عن النبيّ صلّى اللّه عليه و آله و الأئمّة عليهم السلام حديث عرض الخبر المروى عنهم عليهم السلام على كتاب اللّه ليعلم صحته بموافقته له و فساده بمخالفته فإذا كان القرآن الذي بأيدينا محرفا مغيرا فما فائدة العرض مع أن خبر التحريف مخالف لكتاب اللّه مكذب له فيجب رده و الحكم بفساده أو تأويله و أحسن الوجوه في التأويل أن مرادهم عليهم السلام بالتحريف و التغيير و الحذف انما هو من حيث المعنى دون اللفظ و ممّا يدلّ على ذلك ما يأتي في كتاب الروضة ما رواه الكليني بإسناده إلى الباقر عليه السلام أنّه كتب إلى سعد الخير كتابا أوصاه بتقوى اللّه- الى أن قال:-« و كان من نبذهم الكتاب أن أقاموا حروفه و حرفوا حدوده فهم يروونه و لا يرعونه- الحديث-.ص 631
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Husayn ibn Sa’id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Abu ‘Abdillah (a.s.) who said: "My father (a.s) said, “Whoever mixes up the Holy Quran becomes an unbeliever.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
18. It is narrated from him (narrator of the Hadith above) from al-Husayn ibn al- Nadr from al-Qasim ibn Sulayman from abu Maryam al-Ansari from Jabir who has said the following: “I heard abu Ja’far (a.s.) saying, ‘A copy of the Holy Quran had fallen in the sea, when they found it all the writing was gone except: ‘ ... is it not the case that all things end up in the presence of Allah. . . .’” (42:53)
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
19. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ from Aban from Maymun al-Qaddah who has said the following: “Once abu Ja’far (a.s.) said to me, ‘Read.’ I then asked, ‘What should I read?’ The Imam said, ‘Read from Chapter 9.’ I (the narrator) tried to find it but he said, ‘Read from Yunus (which is Chapter 10).’ I (the narrator) then read: ‘The righteous will receive good rewards for their deeds and more. Their faces will suffer no disgrace or ignominy. . . .’ (10:26) The Imam said, ‘The Messenger of Allah has said, “It is astonishing to me, why should I not grow old much quicker when I read the Holy Quran.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
20. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from al-Hajjal from those whom he has mentioned (in his book) who has said the following: “Once I asked one of the two Imam (a.s.) about the words of Allah, the Most Majestic, the Most Holy: ‘It has been revealed in plain Arabic.’ (26:195) The Imam said, ‘It (the Holy Quran) explains the languages but the languages do not explain it.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
21. Ahmad ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdi from Muhammad ibn al-Walid from Aban from ‘Amir ibn ‘Abd Allah ibn Jadha’h from Abu ‘Abdillah (a.s.) who has said the following: “Whoever reads the last verse of al-Kahf (Chapter 18) can wake up at night at the hour that he intends to wake up.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
22. Abu Ali al-Ash’ari and others have narrated from al-Hassan ibn Ali al-Kufi from ‘Uthman ibn ‘Isa from Sa’id ibn Yasar who has said the following: “Once, I said to Abu ‘Abdillah (a.s.) ‘Your Mawla, Sulaym says that of the Holy Quran with him there is only Yasin, Chapter 36. At night he wakes up and completes reading of the Holy Quran whatever is available with him, can he repeat it reading?’ The Imam said, ‘Yes, he can do so.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
23. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn abu Hashim from Salim ibn Salamah who has said the following: “Once, a man read before Abu ‘Abdillah (a.s.) certain letters from the Holy Quran, while I was present, which were not like those that people read. Abu ‘Abd Allah (a.s.) said, ‘Stop this reading. Read as people read until the one who will establish Divine Authority on earth will come. When he will come, the book of Allah, the Most Majestic, the Most Holy, will be read upon its limits. He then brought the copy of the Holy Quran that Ali (a.s.) had written and said, ‘Ali (a.s.) brought this to people when he completed writing down the Holy Quran in one copy and said to them, “This is the book of Allah, the Most Majestic, the Most Holy, as Allah had revealed upon Muhammad (a.s.) and I have written it in one copy from two tablets.” They said, ‘With us there is the comprehensive copy of the Holy Quran. We do not need it.’ He then said, ‘By Allah you will never see this from today on. It was necessary for me to tell you after I completed writing it down so you can read.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
24. Ali ibn Ibrahim has narrated from his father from Safwan from Sa’id ibn ‘Abd Allah al-A’Raj who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about a man who reads the Holy Quran but then he forgets, he reads again and forgets. Is it an offense? The Imam said, ‘No, it is not an offense.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
25. Ali has narrated from his father from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Abu ‘Abdillah (a.s.) who has said the following: “My father has said, ‘Whoever mixes one part of the Holy Quran with the other part he turns into an unbeliever.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
26. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Mahbub from Jamil from Sadir from abu Ja’far (a.s.) who has said the following: “ Surah al-Mulk (Chapter 67) is a protector. It protects against the torment of the grave. It ( Surah al-Mulk) is written in the Torah. Whoever reads it at night has done a great good deed and with it he will not be written of the neglectful ones. I read it in Ruku’ position while, sitting after ‘Isha’ prayer. My father would read it everyday and night. When the person who reads it will be placed in the grave the interrogating angels (Na’kir and Nakir) will enter his grave from the direction of his feet. His feet will say, ‘You cannot enter from our side. This servant (of Allah) would stand on us and read Surah al-Mulk everyday and night. ’ When they try to enter his grave from the middle section his middle section will say, ‘You cannot enter from my side of the grave. This servant (of Allah) had placed Surah al-Mulk inside of me.’ When they try to enter from the side of his face his tongue will say, ‘You cannot enter from my side. This servant (of Allah) would read with me Surah al-Mulk every day and night.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Farqad and al-Mu’alla ibn Khunays, both of whom said the following: “We were with Abu Abdullah (AS), and with us was Rabi'ah al-Ra'y, and we mentioned the virtue of the Quran. So Abu Abdillah (AS) said, 'If Ibn Mas'ood does not recite according to our recitation, then he is misguided.' Rabi'ah said, 'Misguided?' He (AS) replied, 'Yes, misguided.' Then Abu Abdillah (AS) said, 'As for us, we recite according to the recitation of Ubayy.'’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
6. Ali ibn Ibrahim has narrated from his father and Muhammad ibn al-Qasim from Muhammad ibn Sulayman from Dawud from Hafs ibn Ghiyath who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The month of Ramadan is the month in which the Quran was revealed, . . .’ (2:185) but there were twenty years between its first and last (words).’ Abu ‘Abd Allah (a.s.) said, ‘The Holy Quran was revealed in one piece in the month of Ramadan to Bayt al-Ma ’mur, then it was revealed in twenty years.’ The Imam said, ‘The Holy Prophet has said, “The books of Ibrahim were revealed in the first night of Ramadan, Torah was revealed on the sixth day of Ramadan, lnjil was revealed after thirteen nights of the month of Ramadan had passed, al-Zabur was revealed after twenty six days were passed from the month of Ramadan and the Holy Quran was revealed after twenty-three days had passed from the month of Ramadan.’”