سورة الحشر

Ibn Abbas (may Allah have mercy on him): The saying of Allah ما أَفاءَ اللهُ عَلی رَسُولِهِ مِنْ أَهْلِ الْقُری [Whatever Allah has restored to His Apostle from the people of the towns] ... was revealed concerning the wealth of the disbelievers who were people of the towns, and they are [the tribes of] Qurayzah and al-Nadir. These two are in Medina, and Fadak — Fadak is three miles from Medina — and Allah appointed Khaybar, the villages of Urayna, and Yanbu for His Messenger, to do with them whatever he wished, and He informed that all of them belonged to him. A group of people said: "If only he had divided them." As a result, this verse was revealed.

Imam Sadiq (peace be upon him): Everything between the heaven and the earth belongs to Allah the Mighty and Majestic, to His Messenger, and to the followers of the two of them — [those followers] who are believers and possess these qualities. So whatever of this world is in the hands of the polytheists, the disbelievers, the oppressors and the sinners — those who oppose the Messenger of Allah (peace be upon him and his family) and turn away from obeying them — regarding those things that are in their hands, they have wronged the believers who possess these qualities and have overpowered them in it. And what Allah has restored to His Messenger is the right of those [believers], which Allah has granted to them and returned to them. And "fay'" is that which passes to the polytheists and then [those same] things which had been taken by force return [to the believers]. So whatever of a word or a deed returns to its place, [it is said of it "fā'a"; that is,] it has returned. Like the saying of Allah the Mighty and Majestic: "If [within this period] they return, [there is nothing upon them, for] Allah is Forgiving, Merciful." (Baqarah/226) — meaning that they return. Then [Allah, continuing the verse,] said: "And if they resolve on divorce, [that too, with its conditions, is not forbidden,] indeed Allah is Hearing, Knowing." And [Allah also] said: "And if two groups of the believers fall into fighting, then make peace between them; and if one of them transgresses against the other, then fight the transgressing group until it returns to Allah's command." (Hujurat/9) — whenever it returns [and the ground for reconciliation is prepared], then establish a just peace between the two, and act with justice — indeed Allah loves those who act justly. By His saying "tafī'a" He intends "return"; this is therefore the evidence that "fay'" is anything that returns to a place it had been in or upon. And of the sun, when it has passed from the middle of the sky downward and inclined, it is said: "qad fā'at al-shams" — when the shade returns at the time the sun returns towards its decline. Likewise, whatever Allah has returned to the believers from the disbelievers, that is the rights of the believers which, after the disbelievers' oppression of them, have returned to them.

The Prophet (peace be upon him and his family): Any town that Allah and His Messenger conquer without fighting belongs to Allah and His Messenger, and any town that the Muslims conquer by force and overpowering, its khums belongs to Allah, to the Prophet (peace be upon him and his family), and to his kin, and whatever remains as spoils for the one who fought — if its transfer to the land of security [of the Muslims] is possible [the same ruling applies], and if its transfer is not possible, it belongs to the Bayt al-Mal (public treasury). Then he said: فَما أَوْجَفْتُمْ عَلَیْهِ مِنْ خَیْلٍ وَ لا رِکابٍ [You spurred no horse or camel upon it]; rather they abandoned their homeland out of fear and there was no fighting. Then he explained who is entitled to it and said: ما أَفاءَ اللهُ عَلی رَسُولِهِ مِنْ أَهْلِ الْقُری [Whatever Allah restored to His Messenger from the people of the towns], meaning the towns of Banu Nadir. فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبی [It is for Allah, and for the Messenger, and for the near of kin], meaning from his Ahl al-Bayt, and its outward sense requires that whether they were wealthy or poor, that [fay'] belongs to them. Then he explained why he did this and said: کَیْ لا یَکُونَ دُولَةً بَیْنَ الْأَغْنِیاءِ مِنْکُمْ [so that it may not be a thing taken by turns among the rich of you]. Dulah is the transfer of a blessing from one group to another group. Then he said: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ [Whatever the Messenger gives you, take it], meaning whatever the Prophet (peace be upon him and his family) gave you from the fay', take it and be content with it, for the property of Banu Nadir belongs to the Prophet (peace be upon him and his family), because it is fay', not spoils of war. And the Prophet (peace be upon him and his family) assigned it to the Muhajirun because they were needy, and he gave nothing to the Ansar except Abu Dujanah and Sahl ibn Hunayf on account of their poverty, and he assigned it to those mentioned on account of their poverty, not because they had a share in it, and it [after the Prophet (peace be upon him and his family)] belongs to the Imams who are his successors.

Imam Sadiq (peace be upon him): From the properties of Banu Qurayzah and Banu Nadir that were obtained without fighting, he kept seven orchards for himself, because upon the lands of Fadak too no horse or camel had been spurred [and it had been taken without war]. As for Khaybar, its route was three days' distance from Medina, and it was among the properties of the Jews, but because horses and camels were spurred against that region and they gained control over it through battle, the Prophet (peace be upon him and his family) divided it like the spoils of Badr [by the law of khums]. Allah has said: ما أَفاءَ اللهُ عَلی رَسُولِهِ مِنْ أَهْلِ الْقُری فَلِلهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبی وَ الْیَتامی وَ الْمَساکِینِ وَ ابْنِ السَّبِیلِ کَیْ لا یَکُونَ دُولَةً بَیْنَ الْأَغْنِیاءِ مِنْکُمْ وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever Allah restored to His Messenger from the people of the towns is for Allah, and for the Messenger, and for the near of kin, and the orphans, and the needy, and the wayfarer, so that it may not be a thing taken by turns among the rich of you; and whatever the Messenger gives you, take it, and whatever he forbids you from, refrain from it]. This was the disposal of the properties that Allah handed over to His Messenger which had been obtained through the spurring of horses and camels.

Imam Ali (peace be upon him): After discussing the khums (one-fifth) and that half of it is for the Imam, he said: "Now then! For the one who undertakes the affairs of the Muslims are the anfal, which [previously] belonged to the Messenger of Allah (peace be upon him and his family). Allah the Mighty and Majestic said: يَسْئَلُونَکَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَ الرَّسُولِ [They ask you about the anfal (spoils, and ownerless properties); say: 'The anfal belong exclusively to Allah and the Messenger.'] (al-Anfal/1). They asked about the anfal in order to take it for themselves, so Allah answered them with what has been mentioned. The evidence for this is the statement of Allah the Exalted: فَاتَّقُوا اللهَ وَ أَصْلِحُوا ذاتَ بَیْنِکُمْ وَ أَطِیعُوا اللهَ وَ رَسُولَهُ إِنْ کُنْتُمْ مُؤْمِنِینَ [So, fear [disobeying the command of] Allah; and set right the disputes that are among you; and if you are believers, obey Allah and His Messenger.] (al-Anfal/1), meaning: adhere to the obedience of Allah by not seeking that which you do not deserve. So whatever was for Allah and for His Messenger is for the Imam, and he has another share of the fay'. The fay' is divided into two parts: one part of it is exclusive to the Imam, and that is the statement of Allah the Mighty and Majestic in Surah al-Hashr: ما أَفاءَ الله عَلی رَسُولِهِ مِنْ أَهْلِ الْقُری فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبی وَ الْیَتامی وَ الْمَساکِینِ وَ ابْنِ السَّبِیلِ [Whatever Allah has restored to His Messenger from the people of the towns is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer], and it is those lands upon which neither horse nor camel was made to run. The other type is what returned to them from the things that were originally usurped from them. Allah the Exalted said: إِنِّی جاعِلٌ فِی الْأَرْضِ خَلِیفَهًًْ [Indeed, I am placing on the earth a successor (vicegerent).] (al-Baqarah/30). So the entire earth belonged to Adam (peace be upon him). Then it belongs to the chosen ones whom Allah has chosen and made infallible; they are the successors on the earth. The oppressors usurped from them the right that Allah and His Messenger had established for them (the Imams), and it fell into the hands of the disbelievers and was transferred to them by way of usurpation, until Allah sent His Messenger Muhammad (peace be upon him and his family), and [that right] returned to him and to his successors, and what had been usurped from them they took back from the usurpers by the sword. That became among the things of which أَفَاءَ الله بِهِ [Allah restored], meaning: among the things that Allah returned to them."

Imam Sadiq (peace be upon him): The anfal means every land which horses and riders did not conquer through war, or [the land of] a people who made peace, or a people who surrendered themselves. All the uncultivated lands and the interiors of the valleys belong to the Messenger of Allah (peace be upon him and his family) and to the Imam after him, who places them wherever he wishes.

Imam Baqir (peace be upon him): Muhammad ibn Muslim said: I heard Imam Baqir (peace be upon him) say: "Fay' and anfal are lands for which no blood has been shed, and a people made peace and handed over those lands with their own hands. Barren lands and what lies in the heart of the valleys are all fay', and they belong to Allah and His Messenger. Whatever belongs to Allah belongs to His Messenger, and he disposes of it however he wishes. And whatever belongs to the Messenger, after him, belongs to the Imam (peace be upon him). And this is the very word of Allah who said: وَ مَا أَفَاءَ اللهُ عَلَی رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَیْهِ مِنْ خَیْلٍ وَ لَا رِکَابٍ [And whatever Allah has restored to His Messenger from them — you did not spur any horse or camel for it]. He said: Do you not see that it is this. And the word of Allah: مَا أَفَاءَ اللهُ عَلَی رَسُولِهِ مِنْ أَهْلِ الْقُرَی [Whatever Allah has restored to His Messenger from the people of the towns] is like the spoils of war. My father used to say about it: 'In these properties, we have only two shares: the share of the Messenger of Allah (peace be upon him and his family) and the share of dhu al-qurba (the near of kin). And in what remains of it, we are partners with the people.'"

Imam Baqir (peace be upon him): Muhammad ibn Muslim narrates from Imam Baqir (peace be upon him) who says: "My father said: The share of the Prophet (peace be upon him and his family) and the share of his near of kin belong to us, and in what remains we are partners with the people. And it has been said: the property of 'fay'' is for the poor from the near of kin of the Messenger (peace be upon him and his family), and they are the sons of Hashim and the sons of Muttalib."

Imam Baqir (peace be upon him): Amr ibn Abi al-Miqdam narrates from his father who said: "I asked Imam Baqir (peace be upon him) about the word of Allah the Mighty and Majestic: مَا أَفَاءَ اللهُ عَلَی رَسُولِهِ مِنْ أَهْلِ الْقُرَی فَلِلهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبَی وَ الْیَتَامَی وَ الْمَسَاکِینِ وَ ابْنِ السَّبِیلِ [Whatever Allah has restored to His Messenger from the people of the towns — it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer]." He said: "This verse was revealed specifically about us. Whatever belongs to Allah and the Messenger belongs to us as well. And we are dhu al-qurba (the near of kin) and we are the needy, and our neediness in relation to the Messenger of Allah (peace be upon him and his family) never departs. We are the sons of the way (abna' al-sabil), for the way of Allah is not known except through us; this entire matter belongs to us."

Imam Sajjad (peace be upon him): Minhal ibn Amr narrates from Imam Sajjad (peace be upon him) and says: "I said to the Imam (peace be upon him): 'Who are meant by وَ لِذِی الْقُرْبَی وَ الْیَتَامَی وَ الْمَسَاکِینِ وَ ابْنِ السَّبِیلِ [and the near of kin and the orphans and the needy and the wayfarer] mentioned in this verse?'" He said: "They are our near of kin, our needy and our wayfarers."

Imam Ali (peace be upon him): Whatever [of the anfal] belonged to Allah and to His Messenger belongs to the Imam, and there is another portion of "fay'" for him. And "fay'" is divided into two parts: one part of it is specific to the Imam, and that is the word of Allah the Mighty and Majestic in Surah al-Hashr: ما أَفاءَ اللهُ عَلی رَسُولِهِ مِنْ أَهْلِ الْقُری فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبی وَ الْیَتامی وَ الْمَساکِینِ وَ ابْنِ السَّبِیلِ [Whatever Allah has restored to His Messenger from the people of the towns — it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer], and that is the lands over which the Muslims have driven neither horse nor camel. And the other kind is what has been returned to them from things which were originally usurped from them.

Imam Ali (peace be upon him): By Allah, the intended meaning of dhawi al-qurba (the near of kin) is us, whom Allah has joined with Himself and with His Messenger, saying: فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبی وَ الْیَتامی وَ الْمَساکِینِ وَ ابْنِ السَّبِیلِ [It is for Allah and for the Messenger and for the near of kin, and the orphans, and the needy, and the wayfarer], so that it may not circulate among the wealthy of you. کَیْ لا یَکُونَ دُولَةً بَیْنَ الْأَغْنِیاءِ مِنْکُمْ وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا وَ اتَّقُوا اللهَ إِنَّ اللهَ شَدیدُ الْعِقاب [So that it may not be a thing taken by turns among the rich of you; and whatever the Messenger gives you, take it, and whatever he forbids you, refrain from, and fear Allah; indeed Allah is severe in retribution] — [fear Allah] in wronging the family of Muhammad (peace be upon him and his family). This is a favour Allah has given to us and by which He has made us free from need, and He instructed His Prophet concerning it.

Imam Sadiq (peace be upon him): O Abu al-Sabbah! We are a people whose obedience Allah has made obligatory, and the khums belongs to us, and the pure portion of wealth is ours.

Imam Baqir (peace be upon him): Abu Hamza al-Thumali narrates from Imam Baqir (peace be upon him): ما أَفاءَ الله عَلی رَسُولِهِ مِنْ أَهْلِ الْقُری فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبی [Whatever Allah has restored to His Messenger from the people of the towns is for Allah and for the Messenger and for the near of kin]; so whatever belonged to the Prophet (peace be upon him and his family) is for us and for our Shia; we have made it lawful for them and made it pure for them. O Abu Hamza! By Allah, nothing in the east or west of the earth is touched [by anyone] but that it is unlawful for the one who takes anything of it, except us and our Shia. And we have made it pure for you and appointed it for you. By Allah, O Abu Hamza! They usurped our right from us and withheld it from us.

The Prophet (peace be upon him and his family): When the word of Allah the Exalted: ما أَفاءَ اللهُ عَلی رَسُولِهِ مِنْ أَهْلِ الْقُری فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبی وَ الْیَتامی وَ الْمَساکِینِ وَ ابْنِ السَّبِیلِ [Whatever Allah has restored to His Messenger from the people of the towns is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer]... was revealed, the Messenger of Allah (peace be upon him and his family) said to Jibra'il: "For whom is this fay'?" So Allah revealed this word of His: وَ آتِ ذَا الْقُرْبی حَقَّهُ [And give the near of kin his right] (al-Isra' 26). As a result, the Prophet (peace be upon him and his family) summoned Fatimah (peace be upon her) and granted her Fadak and handed it over to her, and throughout the life of the Prophet (peace be upon him and his family), from the time of the revelation of the verse, Fatimah's (peace be upon her) agents were in Fadak [working for her].

The Prophet (peace be upon him and his family): It is narrated that: one day hunger befell him (the Prophet (peace be upon him and his family)); he took a piece of stone and placed it on his stomach and said: "How many are those who honour their own selves but in reality have humiliated them, and how many are those who humiliate their selves but in reality have honoured them. How many are those who in this world are hungry and naked but in the hereafter are enjoying blessings, and how many are those who in this world are enjoying blessings but in the hereafter are hungry and naked. How many are those who are drowned in what Allah has given to His Messenger, but in the hereafter they have no share."

Imam Rida (peace be upon him): Rayyan ibn Salt said: ... The scholars said: "Inform us, so that we may know, has Allah explained istifa (selection) in the Qur'an itself?" The Imam (peace be upon him) said: "He has explained istifa outwardly, apart from its inward and true meaning, in twelve places of the Qur'an: ... The fifth is the saying of Allah the Mighty and Majestic: وَ آتِ ذَا الْقُرْبی حَقَّهُ [And give the near of kin his right] (Al-Isra/26). This is a special distinction by which Allah has singled them out and chosen them from among the ummah. When this verse was revealed to the Messenger of Allah (peace be upon him and his family), he said: 'Call Fatimah (peace be upon her) to me.' They called Fatimah (peace be upon her). He said: 'O Fatimah (peace be upon her).' She replied: 'At your service, O Messenger of Allah (peace be upon him and his family).' He said: 'This is Fadak, which was not conquered by the force of horsemen and camel riders; it belongs to me exclusively and has no connection to the Muslims. By the command of Allah I have given it to you; take it for yourself and your children.'"

The Imams (peace be upon them): The orphans are the orphans of all people, and likewise the needy and the wayfarers [include all people].

Imam Rida (peace be upon him): [Fadl ibn Shadhan said: "Ma'mun requested from Imam Rida (peace be upon him) that he write for him a brief summary of true Islam."] The Imam (peace be upon him) wrote these matters: ... And likewise, it is necessary to dissociate from those who exiled the eminent religious personalities but sheltered the outcasts and the accursed, and made the public treasury (Bayt al-Mal) a means of hoarding wealth, and appointed foolish and ignorant people to office — such as Mu'awiyah and Amr ibn al-As, both of whom were cursed by the noble Prophet (peace be upon him and his family) ... and dissociation is required from their followers who waged war against Amir al-Mu'minin (peace be upon him) and killed the Ansar and the Muhajirun and the religious and righteous ones.

The Prophet (peace be upon him and his family): When the family of Abu al-As reaches thirty men, they will regard the wealth of Allah as their own property and pass it from hand to hand, and will make the Book of Allah a means of their deceit and trickery, and will make the transgressors their party, and will wage war against the good and the righteous.

Imam Baqir (peace be upon him): Zurarah narrates from Imam Baqir (peace be upon him) and says: I heard the Imam (peace be upon him) say: "Indeed Allah the Mighty and Majestic cannot be described — and how can He be described when in His Qur'an He has said: وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ [They did not recognize Allah as He deserves to be recognized] (Al-Hajj/74). Whatever measure He is described by, He is greater than that. And the Prophet (peace be upon him and his family) cannot be described — and how can a servant be described whom Allah the Mighty and Majestic has veiled behind seven [heavens], and whose obedience on earth He has made obligatory like His obedience in heaven, and has said: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]. Whoever obeys him has obeyed me, and whoever disobeys him has disobeyed me — and He has entrusted the matter to him. And we too cannot be described."

Imam Sadiq (peace be upon him): Do not say of every verse, "this is one man, and this is one man" [and do not attribute any verse to anyone on your own account]. A part of the Quran is [about] the lawful and a part is [about] the unlawful, and in it is the news of those who were before you, and the news of those who come after you, and the ruling of what is between you, and it is exactly so. [Before the revelation of the Quran] the Messenger of Allah (peace be upon him and his family) had been given discretion regarding it (the lawful and the unlawful); if he wished, he did that thing, and if he wished, he mentioned it, until its obligations were made obligatory and its khumses were taken. It is incumbent upon the people to accept it [and act upon it], because Allah said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it].

Imam Sadiq (peace be upon him): The noble Messenger (peace be upon him and his family) said: "Allah the Exalted has commanded him to maintain ties with those who have severed relations with him, and to pardon those who have wronged him, and to be gracious to those who have deprived him, and to be kind to those who have done evil to him; and Allah has commanded us to follow His Messenger: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]."

Imam Sadiq (peace be upon him): Muhammad al-Halabi said: Imam Sadiq (peace be upon him) said to me: "Whoever takes his religion from the Book of Allah is more firmly established than the steadfast mountains, and whoever enters into a matter with ignorance leaves it with ignorance." I said: "In which verse of the Quran is this matter?" He said: "This verse: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]."

Imam Baqir (peace be upon him): Allah, the Blessed and Exalted, granted the Prophet (peace be upon him and his family) discretion in the matter of His creation, so that He might see how His creation would obey him. Then he recited this verse: و مَا آتَاکُمُ الرَّسُول فَخُذُوهُ ومَا نَهَاکُمْ عَنْهُ فَانتَهُوا [whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it].

Imam Sadiq (peace be upon him): Allah disciplined His Prophet until He brought him to the point He desired; then He entrusted [matters] to him and said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [whatever the Messenger brings you, obey, and whatever he forbids you, refrain from]. Whatever Allah has entrusted to His Messenger, that noble one has placed at our disposal.

Imam Sadiq (peace be upon him): Allah, Blessed and Exalted, trained His Prophet (peace be upon him and his family), and when He had brought him to where He wished, He said concerning him: "And indeed you possess a magnificent and outstanding character!" (Qalam/4). Then He entrusted the affair of His religion to him and said: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [And whatever the Messenger gives you, take it, and from whatever he forbids you, refrain]. Allah the Mighty and Majestic fixed the shares of inheritance and appointed nothing for the grandfather of the deceased; the Messenger of Allah (peace be upon him and his family) allotted him one-sixth of the estate as his portion. Allah the Mighty and Majestic permitted this for him, and it is for this reason that Allah the Mighty and Majestic says: [and We said to him:] "This is Our gift, so bestow on whomever you wish [and see fit], and withhold from whomever you wish; there is no reckoning upon you [you are trustworthy]!" (Sad/39).

Imam Rida (peace be upon him): Muhammad ibn Abdullah al-Masma'i said: Ahmad ibn Hasan al-Maythami said: One day Imam Rida (peace be upon him) was asked a question while the companions of Imam Rida (peace be upon him) had gathered around him, and they were disputing about two differing hadiths that had come from the Prophet (peace be upon him and his family) concerning one and the same matter. Imam Rida (peace be upon him) said: Allah the Mighty and Majestic has made the lawful lawful and made the unlawful unlawful and made the obligatory obligatory. So whatever comes making lawful what Allah has made unlawful, or making unlawful what Allah has made lawful, or setting aside and removing an obligation that is in the Book of Allah — which someone has recorded, and that person is one who upholds the command of Allah and expounds it, and no abrogator from the Truth has come for that lawful, unlawful or obligation which this man has changed — then these are matters which it is not permissible to take up in the religion of Allah, because the Messenger of Allah (peace be upon him and his family) does not make unlawful what Allah has made lawful, and does not make lawful what Allah has made unlawful, and does not change the obligations and rulings of Allah. In all of this, the Messenger of Allah is a follower of Allah, and delivers the rulings and obligations from Allah to His creation in submission, and whatever he says he says from Allah. And this is the saying of the Truth Exalted: "I follow only what is revealed to me." (al-Ahqaf/9) So the Prophet of Allah (peace be upon him and his family) is a follower of Allah, and delivers from Allah what he is commanded with of the conveying of the message. I said: It happens sometimes that a hadith comes to us from you which you have narrated from the Messenger of Allah (peace be upon him and his family) about matters that are not in the Book of Allah but are in the Sunnah, and then something contrary to it comes from you. He said: It sometimes happens that he commanded certain things, so that command is obligatory and binding and obedience to it is definite, like the obligations of Allah, and his eminence in that command was following and conforming to the command of Allah. So whatever prohibition of unlawfulness comes from the Messenger of Allah (peace be upon him and his family) in any matter, and after it the opposite of that prohibition comes, it is not permissible to act on it; and likewise concerning what his eminence has commanded — for we do not permit what the Messenger of Allah (peace be upon him and his family) has not permitted, and we do not command contrary to what the Messenger of Allah (peace be upon him and his family) commanded, unless a necessity arises, such as fear. But as for making lawful what the Messenger of Allah has made unlawful, or making unlawful what the Messenger of Allah has made lawful — such a thing will never come to pass, because we are followers of the Messenger of Allah, and we submit to his command, just as the Messenger of Allah was a follower of the command of his Lord and submitted to His command. And the Truth Exalted has said: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it; and whatever he forbids you from, refrain from it]. Whatever the Messenger of Allah brings, take it, and whatever his eminence forbids, accept it. And there are things which the Messenger of Allah forbids as a prohibition of dislike, not a prohibition of unlawfulness — meaning his eminence's intent in the prohibition is to express dislike — and things which he commands not by way of obligation and duty but by way of recommendation and preference in the religion. Then he grants dispensation in that command or prohibition to one who has an impediment and to one who has no impediment. So whatever from the Messenger of Allah is a prohibition of dislike or a recommendatory command, his eminence has granted dispensation in doing or leaving it. And when two reports come to you from us, one of the two reports commanding something and the other forbidding it, and one person has narrated both and has denied neither, and both this command and prohibition are of the dislike kind, and neither has been denied, and both these reports are sound and well known and their transmitters are all in agreement — in this case, taking up one of these two reports, or both, is obligatory. That is, you may hold to both together, or to whichever of them you wish. It is broad for you, from the standpoint of submitting to the word of the Messenger of Allah and referring the matter back to the Prophet and to us — meaning, not acting on either of the two reports, since it has been assumed that the command and prohibition are of the dislike kind, not of unlawfulness. But if someone leaves it out of obstinacy and denial, and refuses to submit to the command of the Messenger of Allah, he has associated a partner with Allah the Great. And any two reports that differ — meaning any two reports that are about obligation and unlawfulness, not about dislike — present those two reports to the Book of Allah; and whatever the lawful or unlawful of it is present in the Book of Allah, follow the report that agrees with the Book of Allah. And if it is not in the Book of Allah, present it to the reports and Sunnahs of the Messenger of Allah. So whatever in the Sunnahs of the Messenger of Allah is present as a prohibition of unlawfulness or as a binding command, follow what agrees with the prohibition or command; and whatever in the Sunnahs of the Messenger of Allah is present as a prohibition of dislike and the other report is contrary to it — this is a dispensation in doing what the Messenger of Allah found disliked and did not make unlawful. And this is what is broad for you: you may take up both together, or take up whichever you wish. You have the choice in accepting and submitting and referring back to the Messenger of Allah, or in not acting. And any report from us which you do not find in the Quran nor in the Sunnahs of the Prophet, refer its knowledge back to us — we are more worthy of it. Do not speak of it by your own opinions. It is incumbent upon you to hold yourselves back from being certain on your own, and from seeking and endeavouring to attain information; rather you must seek the exposition of it from us, and inquire.

The Prophet (peace be upon him and his family) — Ibn Nubata said: I asked Amir al-Mu'minin (peace be upon him) about Salman al-Farisi (may Allah have mercy on him) and said, "What do you say concerning him?" He said: "What shall I say about a man who was created from our clay and whose spirit is joined to our spirit. Allah the Blessed and Exalted singled him out, from among the sciences, with their first and their last, their outward and their inward, their secret and their open. I was present with the Messenger of Allah (peace be upon him and his family) while Salman (may Allah have mercy on him) was seated before him. Then a bedouin entered, pushed him away from his place, and sat in it. The Messenger of Allah (peace be upon him and his family) became so angry that sweat poured from his forehead and his eyes turned red. Then he said: 'O bedouin! Do you push aside a man whom Allah the Blessed and Exalted loves in the heaven and whom His Messenger loves on the earth? O bedouin! Do you push aside from his place a man whom Jibra'il never came to me but that he commanded me on behalf of my Lord the Mighty and Majestic to convey the greeting of peace to him? O bedouin! Salman (may Allah have mercy on him) is of me; whoever wrongs him has wronged me, whoever hurts him has hurt me, whoever distances him has distanced me, and whoever draws him near has drawn me near. O bedouin! Do not err concerning Salman (may Allah have mercy on him), for Allah the Blessed and Exalted has commanded me to acquaint him with the knowledge of deaths, calamities, lineages, and decisive judgement (fasl al-khitab).'" He said: Then the bedouin said, "O Messenger of Allah! I did not think that Salman's (may Allah have mercy on him) rank had reached what you have mentioned. Was he not a Magian, and then he became a Muslim?" The Prophet (peace be upon him and his family) said: "O bedouin! I am addressing you on behalf of my Lord and you are disputing with me — [asking whether] Salman (may Allah have mercy on him) was not a Magian? Rather, he outwardly displayed polytheism while inwardly concealing faith. O bedouin! Have you not heard Allah the Mighty and Majestic saying: 'By your Lord, they will not believe until they make you the judge in what is in dispute between them, and then find within themselves no discomfort at what you have decided, and submit in full submission.' (al-Nisa'/65) Have you not heard Allah the Mighty and Majestic saying: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it; and whatever he forbids you from, refrain]. O bedouin! Take what I have given you, and be of the grateful. Do not deny, or you will be of those punished. Submit to the word of the Messenger of Allah, and you will be of those granted security."

Imam Ali (peace be upon him): The command of the Prophet (peace be upon him and his family) is like the Quran — it has abrogating and abrogated [and specific and general] and clear and ambiguous parts. Sometimes the Messenger of Allah (peace be upon him and his family) would speak in two ways: a general speech and a specific speech, like the Quran. And Allah the Mighty and Majestic has said in His Book: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [And whatever the Messenger gives you, take it, and whatever he forbids you from, refrain from it]. So it becomes confusing for one who does not understand and does not grasp what Allah and His Messenger (peace be upon him and his family) meant. Not all of the companions of the Messenger of Allah (peace be upon him and his family) who asked him about something would comprehend it. Some of them would ask the Prophet but (out of shyness or respect or indifference) would not seek clarification, and they would wish that a Bedouin or a passer-by would come and ask the Prophet so that they might hear.

Imam Baqir (peace be upon him): It is narrated from Jabir al-Ju'fi that he said: I recited this verse لَیْسَ لَکَ مِنَ الْأَمْرِ شَیْءٌ [You have no concern in the affair] in the presence of Imam Baqir (peace be upon him). He said: "Yes, by Allah! He does have something and something and something of the affair — it is not as you have supposed. But let me explain to you: when Allah the Great commanded the Prophet (peace be upon him and his family) to declare the caliphate and wilayah of Ali (peace be upon him), the Noble Prophet (peace be upon him and his family) fell to thinking about the enmity of his kinsmen towards Ali and the past record he had of them. That was because Allah had given Ali (peace be upon him) superiority over all of them in every quality: he was the first of all people to believe in the Prophet and his mission; he assisted Allah and His Messenger more than anyone; he fought the enemies more than anyone; he held more hatred than anyone towards the enemies of Allah and the Prophet; and his rank in knowledge — none had the power to match him — and his other virtues that are beyond counting. When the Prophet fell to thinking about their enmity towards Ali, that they envied him, he became distressed. Allah informed him that this matter did not belong to him — it depends on Allah that Ali be the wasi (successor) and wali al-amr (holder of authority) after him. This is what the verse means. How could it be that he has no discretion, when Allah has delegated to him that whatever he makes lawful is lawful and whatever he makes unlawful is unlawful, on the evidence of this verse: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [And whatever the Messenger gives you, take it, and whatever he forbids you from, refrain from it]."

The Prophet (peace be upon him and his family): Salim ibn Abdullah ibn Umar narrates from his father, who said: I heard the Messenger of Allah (peace be upon him and his family) say: "O people! Ali (peace be upon him) is like the edge of a sword, and the patient one is he whom Allah makes patient — meaning he enters Paradise on account of the love of Ali (peace be upon him). O people! Know that Ali ibn Abi Talib (peace be upon him) among you is like the shining star in the sky which, when it rises, illuminates whatever is around it. O people! Know that I said this so that I may precede you on the Day of the Threat. O people! When the Day of Resurrection comes, people will be gathered in one place, and Ali ibn Abi Talib (peace be upon him) will be gathered in the middle of the throng, and I will be at its front, and the sons of Ali ibn Abi Talib will be at the rear of the throng. O people! Have you ever seen a servant who precedes his master? O people, know that the wilayah (guardianship) of Ali (peace be upon him) is obligatory upon you. Allah has preserved it upon you, and it is the word of Jibra'il (peace be upon him) which he brought down to me from the Lord of the worlds. O people! Know that it is the word of Allah the Exalted in His book: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back]."

Imam Ali (peace be upon him): After the passing of the Messenger of Allah (peace be upon him and his family), Amir al-Mu'minin (peace be upon him) said in the mosque, while the people were gathered, in a loud voice: "Those who disbelieved and turned [people] away from the path of Allah — [Allah] will render their deeds vain." (Muhammad/1) Ibn Abbas said to him: "O Abu al-Hasan! For what reason did you say this?" He said: "I recited a portion of the Qur'an." He said: "You said it because of some matter." He said: "Yes. Allah says in His book: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back]. Do you bear witness concerning the Messenger of Allah (peace be upon him and his family) that he appointed so-and-so as his successor?" Ibn Abbas said: "I did not hear the Messenger of Allah (peace be upon him and his family) make a bequest to anyone except you." He said: "Then why did you not pledge allegiance to me?!" He said: "The people gathered around him and I was among them." Amir al-Mu'minin (peace be upon him) said: "Just as [in the time of Musa (peace be upon him)] the people of the calf gathered around the calf — [you too] were tried here, and your likeness is that of one who kindled a fire [to find his way in a dark wilderness], but when the fire illuminated what was around him, Allah [sent a storm and] extinguished it, and left them in terrifying darknesses in which the eye cannot see. They are deaf, dumb and blind, and so they do not return [from the path of error]!" (Baqarah/17-18)

Imam Sadiq (peace be upon him): Allah the Mighty and Majestic created the creation and knew that to which they would return, and He commanded them and forbade them. So whatever He commanded them with — of anything — He has indeed placed for them the way to take hold of it and act upon it; and whatever He forbade them from, He has placed for them the way to leave it. And they are not those who act upon [it] nor those who leave [it] except by the permission of Allah the Mighty and Majestic.

Imam Baqir (peace be upon him): Allah entrusted the affairs of people to His Prophet (peace be upon him and his family) so that He might see how they obey. Then he recited this very verse: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you from, abstain].

Imam Sadiq (peace be upon him): Allah the Mighty and Majestic disciplined His Prophet (peace be upon him and his family) in the best manner, and when his discipline was complete, He said: "And indeed you possess a great and outstanding character." (Al-Qalam/4) Then He entrusted to him the affair of the religion and the community, so that he might govern the affairs of His servants. And Allah the Mighty and Majestic said: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [And whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]. The Messenger of Allah (peace be upon him and his family) was guided to the straight path by means of the Holy Spirit (Ruh al-Qudus) and was successful and supported. He did not slip nor err in anything concerning his governance of the affairs of Allah's servants, and thus he was disciplined in the manners of Allah. Then Allah the Mighty and Majestic made the prayer obligatory as two rak'ahs at a time, totalling ten rak'ahs. The noble Prophet (peace be upon him and his family) added to each pair of rak'ahs two more rak'ahs, and added one rak'ah to the Maghrib prayer, and this became obligatory. Only during travel may they be shortened, while the Maghrib prayer cannot be shortened whether in travel or otherwise. Allah the Mighty and Majestic approved all of that, and thus the obligatory prayers became seventeen rak'ahs. Then the Messenger of Allah (peace be upon him and his family) established the supererogatory prayers (nawafil) as thirty-four rak'ahs, twice the amount of the obligatory. And Allah the Mighty and Majestic approved that, and the obligatory and supererogatory prayers together amount to fifty-one rak'ahs. Among them are two rak'ahs of shortened prayer that are performed after 'atamah (the first third of the night) and are counted in place of the Witr prayer. Allah the Mighty and Majestic made fasting the month of Ramadan obligatory each year, and the Messenger of Allah (peace be upon him and his family) established the sunnah of fasting the month of Sha'ban and three days of every month, which is twice the amount of the obligatory, and Allah the Mighty and Majestic approved that and permitted it. Allah Himself made wine (khamr) forbidden, and the Messenger of Allah (peace be upon him and his family) forbade every kind of intoxicating drink, and Allah approved that. The Messenger of Allah (peace be upon him and his family) deemed certain matters that he considered bad to be disliked (makruh), rather than making them forbidden. Therefore, the prohibition regarding these matters is not a prohibition of forbiddance, but a prohibition of dislike. Then he provided a dispensation in those matters, such that they must be undertaken with permission, and seeking that permission became obligatory upon the servants, just as obeying his prohibitions and firm commands is obligatory upon them. But regarding matters which he had made forbidden, he did not issue any dispensation. It was likewise with the obligations. He forbade many intoxicating drinks with a prohibition of forbiddance, without any dispensation in it, and he did not issue permission to shorten the two rak'ahs which he himself had added to what Allah the Mighty and Majestic made obligatory; rather, he made this binding as an obligatory duty, and did not grant anyone a dispensation in any of it except for the traveller. And no one has the right to grant a dispensation in that which the Prophet (peace be upon him and his family) did not grant a dispensation for — neither shortening nor reducing. So the command of the Messenger of Allah (peace be upon him and his family) accords with the command of Allah the Mighty and Majestic, and his prohibition is the prohibition of Allah the Mighty and Majestic. It is obligatory upon the servants to submit to him just as they submit to Allah, Blessed and Exalted, and to be submissive to his command as well.

Imam Sadiq (peace be upon him): Allah, the Mighty and Majestic, educated His Prophet in His love, then said: وَ إِنَّکَ لَعَلی خُلُقٍ عَظِیمٍ [And indeed you possess a great and noble character]. (Qalam/4) Then He entrusted [the affair] to him, and said: مَنْ یُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللهَ [Whoever obeys the Messenger has obeyed Allah]. (Nisa/80) Then the Imam said: The Prophet of Allah entrusted the affair to Ali and considered him trustworthy. You (Shia) submitted and those people denied. By Allah, we love that you speak when we speak, and be silent when we are silent, and we are the intermediary between you and Allah, the Mighty and Majestic. Allah has not placed any good for anyone in opposing our command.

Imam Ali (peace be upon him): Allah the Glorified educated His Prophet (peace be upon him and his family) with this saying of His: خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِینَ [[In any case] be forbearing with them and accept their excuse, and invite to good deeds, and turn away from the ignorant [and do not quarrel with them]!]. (A'raf/199) When He knew that he had received the education, He said to him: وَ إِنَّکَ لَعَلی خُلُقٍ عَظِیمٍ [And indeed you possess a great and noble character]. (Qalam/4) And when what He loved from His Messenger became firm and established for him, He said: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [And whatever the Messenger gives you, take it; and whatever he forbids you from, refrain from].

The Imams (peace be upon them): Allah the Blessed and Exalted educated His Prophet and educated him well, and said: خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِینَ [[In any case] be forbearing with them and accept their excuse, and invite to good deeds, and turn away from the ignorant [and do not quarrel with them]!]. (A'raf/199) And when that happened, Allah revealed: إِنَّکَ لَعَلی خُلُقٍ عَظِیمٍ [Indeed you possess a great and noble character]. (Qalam/4) And He gave him authority over the affair of His religion, and said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it; and whatever he forbids you from, refrain from]. Allah forbade wine (khamr) completely, and the Noble Messenger (peace be upon him and his family) forbade every intoxicant, and Allah accepted that. The Messenger of Allah (peace be upon him and his family) used to guarantee Paradise on behalf of Allah, and Allah would accept that from him. Allah mentioned the obligations, but did not permit anything to be added to them. The Messenger of Allah (peace be upon him and his family) added a share to them, and Allah accepted it. Such an authority was not granted to anyone of the prophets other than him.

Imam Baqir (peace be upon him): Indeed Allah nurtured His Prophet until he reached where He wished, and said to him: وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِینَ [And invite to good deeds, and turn away from the ignorant [and do not quarrel with them]!]. (A'raf/199) And when the Messenger of Allah (peace be upon him and his family) did so, Allah praised him and said: وَ إِنَّکَ لَعَلی خُلُقٍ عَظِیمٍ [And indeed you possess a great and noble character]. (Qalam/4) And when He purified and praised him, He entrusted His religion to him and said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it; and whatever he forbids you from, refrain from]. Allah forbade grape wine, and the Messenger of Allah (peace be upon him and his family) forbade every intoxicant, and Allah endorsed all of it. And Allah sent down the command of prayer, and the Messenger of Allah (peace be upon him and his family) fixed its times, and Allah endorsed that.

Imam Baqir (peace be upon him): Allah, the Blessed and Exalted, taught Muhammad (peace be upon him and his family) refinement, and when he had been refined, He entrusted [matters] to him and said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it], and He said: Whoever obeys the Messenger has obeyed Allah. (Nisa/80) Consequently, among what He made obligatory in the Quran were the obligations [of inheritance for children] of the direct line, and the Messenger of Allah (peace be upon him and his family) made obligatory the [inheritance] obligations of the grandfather, and Allah permitted that to him. And Allah revealed in the Quran the prohibition of wine specifically, then the Messenger of Allah (peace be upon him and his family) prohibited intoxicants, and Allah permitted that to him in many matters. So whatever the Messenger of Allah (peace be upon him and his family) prohibited is of the same status as what Allah prohibited.

Imam Sadiq (peace be upon him): Allah created Muhammad (peace be upon him and his family) pure. Then He taught him refinement until He made him upright as He desired. Then He entrusted the affairs to him and said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]; so Allah prohibited wine itself, and the Messenger of Allah (peace be upon him and his family) prohibited the intoxicant from every drink, and Allah made obligatory the [inheritance] obligations of the children, and the Messenger of Allah (peace be upon him and his family) granted [a share of inheritance] to the grandfather, and Allah permitted that for him, and stated things in this category.

Imam Rida (peace be upon him): Yasir the servant said: I said to Imam Rida (peace be upon him): "What do you say concerning tafwid (delegation of authority)?" He said: "Allah, the Mighty and Majestic, delegated the affair of His religion to His Prophet (peace be upon him and his family) and said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]; but as for creation and provision, it is not so."

Imam Sadiq (peace be upon him): Zurara said: I said to Imam Sadiq (peace be upon him): "A man from the descendants of Abdullah ibn Saba holds the doctrine of tafwid (delegation)." He said: "What is tafwid?" I said: "That Allah, the Blessed and Exalted, created Muhammad (peace be upon him and his family) and Ali (peace be upon him), and delegated to them the matter of creation, provision, death and life." He (peace be upon him) said: "The enemy of Allah lies! When you go back to him, recite to him this verse which is in Surah al-Ra'd: Or have they set up with Allah associates who have created a creation like His, so that what has been created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme... (Ra'd/16)" I went to that man and recited this verse to him, and it was as if I stuffed a stone into his mouth (or as if he was turned to stone). Allah, the Mighty and Majestic, has delegated to the Prophet the affair of the religion, and said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it], and he in turn has delegated this station to the Imams (peace be upon them).

Imam Ali (peace be upon him): O Ibn Abbas! How can the eyes of a preoccupied heart sleep? O Ibn Abbas! The ruler of your limbs and organs is your heart, and when a terrifying matter occupies it, sleep flees from it. I am the same, just as you see. From the beginning of the night I have been overtaken by thought and wakefulness, on account of the covenant-breaking of the first of this ummah that has passed and whose covenant-breaking has been decreed for them. The Messenger of Allah (peace be upon him and his family) during his lifetime ordered his companions to greet me as Amir al-Mu'minin (Commander of the Believers), and I insisted that it should remain so after his passing. O Ibn Abbas! After him I am the most deserving of the people over the people; but matters combined together so that the people inclined toward the world and its commands and prohibitions, and the hearts of the people of the world turned away from me. The basis of that is what Allah the Mighty and Majestic said in His Book: 'Or do they envy the people [the Prophet and his family] for what Allah has given them out of His grace? Indeed We gave the family of Ibrahim, [from whom the Jews also descend], the Book and wisdom, and We gave them [the prophets of the Children of Israel] a great kingdom.' (al-Nisa/54) So even if there were no reward and no punishment, following the Messenger (peace be upon him and his family) would still be obligatory upon the people by virtue of his conveying [the message]. Allah the Mighty and Majestic says: مَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَ مَا نَهَاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it].

Imam Sadiq (peace be upon him): Bashir Dahhan narrates from Imam Sadiq (peace be upon him) that he said: You have recognized our right while a large group did not recognize our right; you love us while many groups hate us. Sometimes love is for the sake of Allah and His Messenger, and sometimes it is for the sake of the world. If the love is for Allah and the Messenger, its reward is upon Allah, and if it is for the world, it has no value. The Murji'a, the Qadariyya, and the Khawarij — each of them claims that the truth is with them, but you turned to us for the sake of Allah and His pleasure and believed our words. Then he recited these noble verses: 'Obey Allah! And obey the Messenger of Allah and those in authority [the successors of the Prophet]!' (al-Nisa/59) 'Whoever obeys the Messenger has indeed obeyed Allah.' (al-Nisa/80) 'If you love Allah, then follow me, so that Allah [too] will love you.' (Al Imran/31)

Imam Baqir (peace be upon him): Hasten in seeking knowledge! By the One in whose hand is my soul, a single hadith about the lawful and the unlawful taken from a trustworthy and truthful person is better than the world and all the gold and silver it contains. And it is here that Allah says: مَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَ مَا نَهَاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it], and Ali (peace be upon him) used continually to command the recitation of the Qur'an.

Imam Ali (peace be upon him): After the passing of the Messenger of Allah (peace be upon him and his family), Amir al-Mu'minin (peace be upon him) stood in the mosque while the people were gathered, and said in a loud voice: "الَّذِینَ کَفَرُوا وَ صَدُّوا عَنْ سَبِیلِ اللهِ أَضَلَّ أَعْمالَهُمْ [Those who disbelieved and turned [people] away from the path of Allah — [Allah] will make their deeds go astray]!" (Muhammad/1). Ibn Abbas (may Allah have mercy on him) said to him: "O Abul-Hasan (peace be upon him)! On what basis did you say this?" He said: "I recited a portion of the Qur'an." He said: "You said it on account of some matter?" He said: "Yes! Allah says in His Book: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]. Do you bear witness concerning the Messenger of Allah (peace be upon him and his family) that he appointed so-and-so as his successor?" Ibn Abbas (may Allah have mercy on him) said: "I did not hear from the Messenger of Allah (peace be upon him and his family) that he made a bequest to anyone but you." He said: "Then why did you not pledge allegiance to me?!" He said: "The people gathered around him and I was among them." Amir al-Mu'minin (peace be upon him) said: "Just as [in the time of Musa (peace be upon him)] the people of the calf gathered around the calf; [so too] you were put to trial here. Your parable is like one who kindled a fire [to find his way in a dark wilderness], but when the fire lit up what was around him, Allah [sent a storm and] took away their light and left them in terrifying darkness in which the eye cannot see. They are deaf, dumb and blind; therefore they do not turn back [from the path of error]!" (al-Baqarah/17).

Imam Sadiq (peace be upon him): Musa ibn Ashyam said: "I was with Imam Sadiq (peace be upon him) when a man came to him and asked him about a man who had divorced his wife three times in a single sitting. Imam Sadiq (peace be upon him) said: 'She has become separated from him by three divorces.' Then another person came to him and asked him about the very same issue; so [in response] he said: 'It is not a divorce.' As a result, on account of what I had seen from him, the house grew dark upon me. Then he turned to me and said: 'O son of Ashyam! Allah entrusted sovereignty to Sulayman and said: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِکْ بِغَیْرِ حِسابٍ [This is Our gift; so bestow upon whomever you wish [and see fit] without reckoning, and withhold from whomever you wish]. (Sad/39). And Allah entrusted the affair of His religion to Muhammad (peace be upon him and his family) and said: وَ ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it]; so whatever was entrusted to Muhammad (peace be upon him and his family) has [after him] been entrusted to us.'"

Imam Sadiq (peace be upon him): Isma'il ibn Abd al-Aziz said: Imam Baqir (peace be upon him) said to me: Allah entrusted certain things to Sulayman ibn Dawud (peace be upon him) and said to him [and We said to him]: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِکْ بِغَیْرِ حِسابٍ [This is Our gift, so bestow it upon whomever you wish (and see fit), and withhold from whomever you wish, and there will be no reckoning upon you (you are trustworthy)!] (Sad/39). This is Our gift! Bestow it as a favour and teach it to someone, or keep it without reckoning. And He has also entrusted matters to the Prophet, saying: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and from whatever he forbids you, abstain]. Whatever has been entrusted to the Prophet (peace be upon him and his family), he has placed at our disposal. Whomever Allah wishes to guide, He gives him a broadening of the breast and an open chest for accepting Islam, and whomever He wishes to lead astray, He gives him a narrow heart and a constricted chest.

Imam Sadiq (peace be upon him): Zayd al-Shahham said: I asked Imam Sadiq (peace be upon him) about the saying of Allah the Exalted: [and We said to him]: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِکْ بِغَیْرِ حِسابٍ [This is Our gift, so bestow it upon whomever you wish (and see fit), and withhold from whomever you wish, and there will be no reckoning upon you (you are trustworthy)!] (Sad/39). He said: 'Allah granted Sulayman (peace be upon him) a great kingdom [and this verse is about him], then this verse came to apply to the Messenger of Allah (peace be upon him and his family). So it is permissible for him to give whatever he wishes to whomever he wishes, and to withhold from whomever he wishes. And Allah gave him (the Prophet (peace be upon him and his family)) better than what He gave Sulayman (peace be upon him), for He has said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and from whatever he forbids you, abstain] [so the authority of Sulayman (peace be upon him) was over the wealth of the world, and the authority of the Messenger of Allah (peace be upon him and his family) is over commanding and forbidding the servants in religious matters].'

Imam Sadiq (peace be upon him): Whatever Allah gave to the previous prophets, He also bestowed the like of it upon Muhammad (peace be upon him and his family), and gave him even more besides. To Sulayman (peace be upon him) He said: [and We said to him]: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِکْ بِغَیْرِ حِسابٍ [This is Our gift, so give to whomever you wish [and see fit], and withhold from whomever you wish, and there is no reckoning upon you [you are trustworthy]!] (Sad/39). And to Muhammad (peace be upon him and his family) He said: فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [take it, and whatever he forbids you, refrain from].

Imam Kazim (peace be upon him): Ali ibn al-Hakam narrates from some of our companions: Imam Kazim (peace be upon him), at the walimah of one of his children, fed the people of Madinah for three days; in the mosques and marketplaces, he served halwa in large pots. One of the people of Madinah criticised the Imam for this act. The Imam (peace be upon him) heard his words. He said: "Whatever Allah gave to the previous prophets, He also bestowed the like of it upon Muhammad (peace be upon him and his family), and gave him more besides. To Sulayman (peace be upon him) He said: [and We said to him]: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِکْ بِغَیْرِ حِسابٍ [This is Our gift, so give to whomever you wish [and see fit], and withhold from whomever you wish, and there is no reckoning upon you [you are trustworthy]!] (Sad/39). And to Muhammad (peace be upon him and his family) He said: فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [take it, and whatever he forbids you, refrain from]."

Imam Kazim (peace be upon him): By Allah, whatever was given to Sulayman (peace be upon him) has been given to us also, and things that were not given even to Sulayman (peace be upon him), nor to anyone of the worlds. Allah, in the story of Sulayman (peace be upon him), says: [and We said to him]: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِکْ بِغَیْرِ حِسابٍ [This is Our gift, so give to whomever you wish [and see fit], and withhold from whomever you wish, and there is no reckoning upon you [you are trustworthy]!] (Sad/39). And in the story of Muhammad (peace be upon him and his family) He says: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from].

Imam Sadiq (peace be upon him): Zayd ibn al-Shahham says: I asked Imam Sadiq (peace be upon him) about the saying of Allah the Exalted: هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِکْ بِغَیْرِ حِسابٍ [[and We said to him]: This is Our gift, so give to whomever you wish [and see fit], and withhold from whomever you wish, and there is no reckoning upon you [you are trustworthy]!] (Sad/39). He said: "Allah gave Sulayman (peace be upon him) a great kingdom [and this verse concerns him]; then this verse became applicable to the Messenger of Allah (peace be upon him and his family), so it is permissible for him to give whatever he wishes to whomever he wishes, and to withhold from whomever he wishes, and Allah gave him better than what He gave Sulayman (peace be upon him), for He has said: ما آتاکُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاکُمْ عَنْهُ فَانْتَهُوا [Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from]."

Imam Ali (peace be upon him): Fear Allah and [beware of] wronging the family of Muhammad (peace be upon him and his family), for indeed Allah is severe in punishment towards those who wrong them.