قَالُوا فَوَقَعَ عَلَيْنَا مِنَ الْفَرَحِ وَ السُّرُورِ مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ تَعَالَى وَ عَلَی الرَّجُلِ وَ الْمُتَعَصِّبِينَ لَهُ مِنَ الْحُزْنِ وَ الْغَمِّ مِثْلُ مَا لَحِقَنَا مِنَ السُّرُورِ فَلَمَّا رَجَعْنَا إِلَى الْإِمَامِ قَالَ لَنَا إِنَّ الَّذِي فِي السَّمَاوَاتِ مِنَ الْفَرَحِ وَ الطَّرَبِ بِكَسْرِ هَذَا الْعَدُوِّ لِلَّهِ كَانَ أَكْثَرَ مِمَّا كَانَ بِحَضْرَتِكُمْ وَ الَّذِي كَانَ بِحَضْرَةِ إِبْلِيسَ وَ عُتَاةِ ١ مَرَدَتِهِ مِنَ الشَّيَاطِينِ مِنَ الْحُزْنِ وَ الْغَمِّ أَشَدُّ مِمَّا كَانَ بِحَضْرَتِهِمْ وَ لَقَدْ صَلَّى عَلَى هَذَا الْكَاسِرِ لَهُ مَلَائِكَةُ السَّمَاءِ وَ الْحُجُبِ وَ الْكُرْسِيِّ وَ قَابَلَهَا اللَّهُ بِالْإِجَابَةِ فَأَكْرَمَ إِيَابَهُ وَ عَظَّمَ ثَوَابَهُ وَ لَقَدْ لَعَنَتْ تِلْكَ الْمَلَائِكَةُ عَدُوَّ اللَّهِ الْمَكْسُورَ وَ قَابَلَهَا اللَّهُ بِالْإِجَابَةِ فَشَدَّدَ حِسَابَهُ وَ أَطَالَ عَذَابَهُ.

At this victory the companions and friends of the Household rejoiced with a joy none knows but God, and in equal measure the opponents and adversaries were grieved and broken. When they returned to the Imam he said: The people of heaven rejoiced at the defeat and overthrow of that enemy of God more than you did, and Iblis and his arrogant helpers were grieved and sorrowful many times more than the opponents; and the angels of the heavens, the Throne and the Footstool sought mercy and forgiveness for this victorious man, and cursed and imprecated that hostile enemy — and God answered them all.

بيان: التسمع الاستماع و اكسر غرته أي غلبته و شوكته و الفل الكسر و الحد طرف السيف و غيره و من الرجل بأسه و شدته أي اكسر حدته و بأسه و لا تبق له باقية أي حجة باقية فأكرم إيابه أي رجوعه إلى اللّٰه عز و جل.

"Al-tasammu'" means listening and hearing. "Iksir ghirratahu" means: break his dominance and might. "Al-fall" means breaking; "al-hadd" is the edge of a sword and the like; and "min al-rajul ba'suhu wa shiddatuhu" means that hadd, when ascribed to a man, denotes his greatness and might — that is, break his might and leave him no argument remaining; and so the sense of the hadith follows. "Fa-akrama iyabahu" means: He honoured his return to God, mighty and exalted.

«24»- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ الْحَسَنُ الْعَسْكَرِيُّ عليه السلام إِنَّ رَجُلًا جَاءَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ عليهما السلام بِرَجُلٍ يَزْعُمُ أَنَّهُ قَاتِلُ أَبِيهِ فَاعْتَرَفَ فَأَوْجَبَ عَلَيْهِ الْقِصَاصَ وَ سَأَلَهُ أَنْ يَعْفُوَ عَنْهُ لِيُعْظِمَ اللَّهُ ثَوَابَهُ فَكَأَنَّ نَفْسَهُ لَمْ تَطِبْ بِذَلِكَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ عليهما السلام لِلْمُدَّعِي لِلدَّمِ الْوَلِيِّ الْمُسْتَحِقِّ لِلْقِصَاصِ إِنْ كُنْتَ تَذْكُرُ لِهَذَا الرَّجُلِ عَلَيْكَ فَضْلًا فَهَبْ لَهُ هَذِهِ الْجِنَايَةَ وَ اغْفِرْ لَهُ هَذَا الذَّنْبَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ لَهُ عَلَىَّ حَقٌّ وَ لَكِنْ لَمْ يَبْلُغْ أَنْ أَعْفُوَ عَنْ قَتْلِ وَالِدِي قَالَ فَتُرِيدُ مَا ذَا قَالَ أُرِيدُ الْقَوَدَ ٢ فَإِنْ أَرَادَ لِحَقِّهِ عَلَىَّ أَنْ أُصَالِحَهُ عَلَى الدِّيَةِ صَالَحْتُهُ وَ عَفَوْتُ عَنْهُ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ عليهما السلام فَمَا ذَا حَقُّهُ عَلَيْكَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ لَقَّنَنِي تَوْحِيدَ اللَّهِ وَ نُبُوَّةَ مُحَمَّدٍ رَسُولِ اللَّهِ وَ إِمَامَةَ عَلِیٍّ وَ الْأَئِمَّةِ عليهم السلام فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ عليهما السلام فَهَذَا لَا يَفِي بِدَمِ أَبِيكَ بَلَى وَ اللَّهِ هَذَا يَفِي بِدِمَاءِ أَهْلِ الْأَرْضِ كُلِّهِمْ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ سِوَی الْأَنْبِيَاءِ وَ الْأَئِمَّةِ عليهم السلام إِنْ قُتِلُوا فَإِنَّهُ لَا يَفِي بِدِمَائِهِمْ شَيْ ءٌ أَنْ يُقْنَعَ مِنْهُ بِالدِّيَةِ قَالَ بَلَى قَالَ عَلِيُّ بْنُ الْحُسَيْنِ لِلْقَاتِلِ أَ فَتَجْعَلُ لِي ثَوَابَ تَلْقِينِكَ لَهُ حَتَّى أَبْذُلَ لَكَ الدِّيَةَ فَتَنْجُوَ بِهَا مِنَ الْقَتْلِ قَالَ يَا ابْنَ رَسُولِ اللَّهِ أَنَا مُحْتَاجٌ إِلَيْهَا وَ أَنْتَ مُسْتَغْنٍ عَنْهَا فَإِنَ

The Commentary of Imam al-Hasan al-'Askari, peace be upon him: Imam al-Hasan al-'Askari, peace be upon him, said: A man came to Imam Zayn al-'Abidin, peace be upon him, together with another whom he believed to be his father's killer; the man had confessed and retaliation had become due upon him. The killer asked the man to pardon him, that God might give him abundant reward, but it seemed his soul would not consent to it. Imam Zayn al-'Abidin, peace be upon him, said: O you who claim the blood and are the next of kin and entitled to retaliation — if you think this man has some merit upon you, pardon him this crime and forgive him this sin. He said: O son of the Messenger of God, may God bless him and his family, he has a claim upon me, but not of such a measure that I should let my father's blood go! The Imam said: What do you wish? He said: I wish to take retaliation; and if he wishes, I will settle for the blood-money and pardon him. Imam Zayn al-'Abidin, peace be upon him, said: What claim has he upon you? He said: O son of the Messenger of God, he taught me and instilled in me the oneness of the Lord, the prophethood of Muhammad the Messenger of God — may God bless him and his family — and the Imamate of 'Ali, peace be upon him, and of the Imams, peace be upon them. Imam Zayn al-'Abidin, peace be upon him, said: Is that not equal to your father's blood? Indeed — by God, this deed equals the blood of all the people of the earth, the first of them and the last, save the prophets and the Imams, peace be upon them; for if they were to accept blood-money, nothing could make good their blood. But the slain man's heir said: Yes. Imam Zayn al-'Abidin, peace be upon him, said to the killer: Will you assign me the reward of your instruction, that I may pay the blood-money for you and you be delivered from being killed? He said: O son of the Messenger of God, may God bless him and his family, I have need of it and you have no need of it,