Shahadat of Syed Mohsin (asws) Ibn Ali (asws)

Ahadith related to the martyrdom of Syed Mohsin^-asws Ibn Ali^-asws present, martyrdom took place when Muslims attacked the house of Ahl Al-Bayt^-asws (Syeda^-asws and Ali^-asws Ibn Abi Talib^-asws) and burnt and demolished its door. The circumstances which led to the attack were their desire to forcefully seek the ‘Bayt’ (allegiance) of Ali^-asws’ in order to endorse the legitimacy of the first Muslim caliph’s reign, following the departure of Rasool-Allah^-saww:

In their violent attack, subsequent to the burning of the front door of Ali^-asws’s house, they entered the holy house but Syeda^-asws tried to stop them while coming forward to protect Amir-ul-Momineen Ali^-asws Ibn Abi Talib^-asws from the agents of the first Muslim Caliph. The burning door was pushed onto the Syeda^-asws – thereby injuring the daughter of Rasool-Allah^-saww.  In the attack, Syeda^-asws’s ribs were fractured and as a result, Syed Mohsin^-asws’s soul departed to the Heavens.

How soon after the Shahadat (martyrdom) of Rasool Allah^-saww, Syed Mohsin^-asws Ibn Ali^-asws was martyred?

After the burial of Holy Prophet^-saww, and subsequent to the people gathering behind Abu Bakr, Amir ul-Momineen^-asws reminded Muslims of their allegiance to him^-asws at the place of Ghadeer-e-Khum. Which took place for three days, when Muslims did not support Amir ul-Momineen^-asws, Ali^-asws started compiling the Holy Quran (writing it on paper, skin/hide by his own handwriting containing Holy Verses as well as interpretations) while confining himself^‑asws to his^-asws house for several days (Ahadith say between 7 to 9 days after the Shahadat of Rasool Allah^-saww), when Abu Bakr saw that he insisted on the allegiance, but Amir ul-Momineen^-asws sent him a message that I^-asws will not come out of my^-asws house until after completing the compilation of the Holy Quran. So, they kept quiet from him^-asws for a few days. After completion of the compilation of the Holy Quran, Amir ul-Momineen^-asws visited the Masjid of Rasool Allah^-saww, where people were around Abu Bakr and said: I^-asws have been preoccupied with his^-saww washing (and burial), then with the Quran (compilation), and did not cease until I^-asws have collected all of it in this one cloth.  At this point, Umar said, ‘What we have from the Quran is sufficient for us, but rather, you^-asws are calling us to yourself^-asws’. Then Ali^-asws entered his^-asws house’.  And only after this day, Abu Bakr sent a message to Amir ul-Momineen^-asws and insisted on allegiance which led to the burning of the door of the Ali^‑asws and Syeda^-asws, which led to the shahadat of Syed Mohsin^-asws. Therefore, the exact number of days after the Shahadat of Rasool Allah^-saww and prior to the burning of the door of Amir ul-Momineen^-asws cannot be quantified but are several days) see Hadith for the details in Appendix I.

A brief account on Shahadat of Syed Mohsin^-asws Ibn Ali^-asws, based on Ahadith, is given in the article, whereas the martyrdom of the daughter of Rasool-Allah^-saww is presented in another article (see the following link):

http://hubeali.com/articles/ShahadatOf_Syeda-asws_TheDaughterOfRasoolAllah-saww.pdf

Rasool-Allah^-saww named the third son of Ali^-asws as Mohsin^-asws

Rasool-Allah^-saww had given the name ‘Mohsin^-asws’ to the third son of Syeda^-asws and Ali^-asws, before leaving this world.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) سَمُّوا أَوْلَادَكُمْ قَبْلَ أَنْ يُولَدُوا فَإِنْ لَمْ تَدْرُوا أَ ذَكَرٌ أَمْ أُنْثَى فَسَمُّوهُمْ بِالْأَسْمَاءِ الَّتِي تَكُونُ لِلذَّكَرِ وَ الْأُنْثَى فَإِنَّ أَسْقَاطَكُمْ إِذَا لَقُوكُمْ يَوْمَ الْقِيَامَةِ وَ لَمْ تُسَمُّوهُمْ يَقُولُ السِّقْطُ لِأَبِيهِ أَلَّا سَمَّيْتَنِي وَ قَدْ سَمَّى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُحَسِّناً قَبْلَ أَنْ يُولَدَ .

A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashi, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-asws having said: ‘Amir-ul-Momineen^-asws said: ‘Name your children before they are born, so if you do not know whether it is a male or a female, so name them by the named which happen to be for the males and the female, for if they are miscarried, when they meet you on the Day of Judgement, and you have not named them the miscarried one would be saying to its father, ‘Did you not name me?’ And Rasool-Allah^-saww had named Mohsin^-asws before he^-asws had been Given (to us^-asws)’.[1]

Attack of Hypocrites on the House of Revelation and burning of it –

فلما رآى علي عليه السلام خذلان الناس إياه وتركهم نصرته واجتماع كلمتهم مع أبي بكر وطاعتهم له وتعظيمهم إياه لزم بيته. فقال عمر لأبي بكر: ما يمنعك أن تبعث إليه فيبايع، فإنه لم يبق أحد إلا وقد بايع غيره وغير هؤلاء الأربعة. وكان أبو بكر أرق الرجلين وأرفقهما وأدهاهما وأبعدهما غورا، والآخر أفظهما وأغلظهما وأجفاهما. فقال أبو بكر: من نرسل إليه؟ فقال عمر: نرسل إليه قنفذا، وهو رجل فظ غليظ جاف من الطلقاء أحد بني عدي بن كعب.

When Ali^-asws saw the Abandonment of the people, their avoidance of supporting him^-asws, and their gathering around Abu Bakr and their obedience to him, and revering him, he^-asws resorted to staying at his^-asws house.

Umar said to Abu Bakr, ‘What is preventing you to send someone to him for the allegiance, for there is no one remaining except that he has paid allegiance apart from him^-asws and those four’. And Abu Bakr was softer of the two men, and more thoughtful of the two, and the more benign of the two, and had more foresight of the two, and the other one was more short-tempered of the two, and hard-hearted of the two, and more oppressive of the two. Abu Bakr said, ‘Who shall we sent to him^-asws?’ Umar said, ‘We should send to him^-asws Qunfuz, and he was a man who was rude, muscular, short-tempered from the freed ones of the Clan of Uday Bin Ka’ab.[2]

فأرسله إليه وأرسل معه أعوانا وانطلق فاستأذن على علي عليه السلام، فأبى أن يأذن لهم. فرجع أصحاب قنفذ إلى أبي بكر وعمر – وهما جالسان في المسجد والناس حولهما – فقالوا: لم يؤذن لنا. فقال عمر: اذهبوا، فإن أذن لكم وإلا فادخلوا عليه بغير إذن فانطلقوا فاستأذنوا، فقالت فاطمة عليها السلام: (أحرج عليكم أن تدخلوا على بيتي بغير إذن). فرجعوا وثبت قنفذ الملعون. فقالوا: إن فاطمة قالت كذا وكذا فتحرجنا أن ندخل بيتها بغير إذن. فغضب عمر وقال: ما لنا وللنساء

He sent him, and sent some ‘Al-Ansar’ along with him, and they dashed to him^-asws. They sought permission from Ali^-asws to enter the house. He^-asws did not permit them. The companions of Qunfuz returned to Abu Bakr and Umar – and they were both seated in the Masjid, and the people were around them. They said, ‘He^-asws is not permitting us’. Umar said, ‘Go, if he^-asws gives you permission, and if not, enter without permission. They rushed across. They sought permission. (Syeda) Fatima^-asws said, ‘Get out of here all of you that you cannot entered into my^-asws house without my^-asws permission!’ They returned, and Qunfuz the accursed, remained steadfast. They said (to Abu Bakr and Umar), (Syeda) ‘Fatima^-asws said such and such. She told us to get out of her^-asws house, for we entered without permission’. Umar got angry and said, ‘What have we to do with the women?’

ثم أمر أناسا حوله أن يحملوا الحطب فحملوا الحطب وحمل معهم عمر، فجعلوه حول منزل علي وفاطمة وابناهما عليهم السلام. ثم نادى عمر حتى أسمع عليا وفاطمة عليهما السلام: (والله لتخرجن يا علي ولتبايعن خليفة رسول الله وإلا أضرمت عليك بيتك النار) فقالت فاطمة عليها السلام: يا عمر، ما لنا ولك؟ فقال: افتحي الباب وإلا أحرقنا عليكم بيتكم. فقالت: (يا عمر، أما تتقي الله تدخل على بيتي)؟ فأبى أن ينصرف. ودعا عمر بالنار فأضرمها في الباب ثم دفعه فدخل فاستقبلته فاطمة عليها السلام وصاحت: (يا أبتاه يا رسول الله) فرفع عمر السيف وهو في غمده فوجأ به جنبها فصرخت: (يا أبتاه) فرفع السوط فضرب به ذراعها فنادت: (يا رسول الله، لبئس ما خلفك أبو بكر وعمر).

Then he ordered the people around him to carry firewood. They all carried firewood, and Umar carried it with them. They went around the home of Ali^-asws and Fatima^-asws, and their^-asws two sons^-asws. Then Umar called out until Ali^-asws and Fatima^-asws heard, ‘By Allah^-azwj, Come out to us, O Ali^-asws, and pay allegiance to the Caliph of the Messenger of Allah^-saww, or else we will burn down your^-asws house upon you^-asws’. (Syeda) Fatima^-asws said: ‘O Umar, what have you to do with us^-asws?’ He said, ‘Open the door or else we will burn down your^-asws house upon you^-asws’.

She^-asws said: ‘O Umar, do you not fear Allah^-azwj that you want to enter into my^-asws house?’ He refused to leave. And Umar called for the fire. He set fire to the door, then pushed it and entered. (Syeda) Fatima^-asws confronted him and shouted: ‘O my^-asws father^-saww, O Messenger of Allah^-saww! Umar raised his sword, and it was in its sheath, and hit her^-asws with it on her^-asws side. She^-asws screamed: ‘O my^-asws father!’ He raised the whip. He struck her^-asws with it on her^-asws arm. She^-asws called out: ‘O Messenger of Allah^-saww! Evil it is what Abu Bakr and Umar have done after you^-saww!’(An extract from a long Hadith)[3]

Defence of Ali^-asws for the descendant of the Prophet-hood

فوثب علي عليه السلام فأخذ بتلابيبه ثم نتره فصرعه ووجأ أنفه ورقبته وهم بقتله، فذكر قول رسول الله صلى الله عليه وآله وما أوصاه به، فقال: (والذي كرم محمدا بالنبوة – يا بن صهاك – لولا كتاب من الله سبق وعهد عهده إلي رسول الله صلى الله عليه وآله لعلمت إنك لا تدخل بيتي).

(At this moment) Ali^-asws leapt up and grabbed him (Umer) by the collar and pushed him away. He (Umer) fell and injured his neck and nose. He^-asws resolved to kill him. He (Ali^-asws) remembered the statement of the Messenger of Allah^-saww and what he^-saww had bequeathed to him^-asws. he^-asws said: ‘By the One Who^-azwj has Honoured Muhammad^-saww with Prophet-hood – O son of Zahhaak – had the Book of Allah^-azwj not been in front of me^-asws, and the pledge, pledged to me^-asws by the Messenger of Allah^-saww, you would have known that you could not enter my^-asws house’. (An extract from a long Hadith)[4]

Abu Bakr issues an order to set fire to the house once again

فأرسل عمر يستغيث، فأقبل الناس حتى دخلوا الدار وثار علي عليه السلام إلى سيفه. فرجع قنفذ إلى أبي بكر وهو يتخوف أن يخرج علي عليه السلام إليه بسيفه، لما قد عرف من بأسه وشدته. فقال أبو بكر لقنفذ: (إرجع، فإن خرج وإلا فاقتحم عليه بيته، فإن امتنع فاضرم عليهم بيتهم النار). فانطلق قنفذ الملعون فاقتحم هو وأصحابه بغير إذن، وثار علي عليه السلام إلى سيفه فسبقوه إليه وكاثروه وهم كثيرون، فتناول بعضهم سيوفهم فكاثروه وضبطوه فألقوا في عنقه حبلا وحالت بينهم وبينه فاطمة عليها السلام عند باب البيت، فضربها قنفذ الملعون بالسوط فماتت حين ماتت وإن في عضدها كمثل الدملج من ضربته، لعنه الله ولعن من بعث به.

Umar yelled out for help. The people came over until they entered the house, and Ali^-asws reached for his^-asws sword. Qunfuz returned to Abu Bakr and he feared that Ali^-asws would come out to him with his^-asws sword, having known of his^-asws bravery and determination. Abu Bakr said to Qunfuz, ‘Return, and see if he^-asws comes out, or else break down his^-asws house, and if he^-asws still refuses, burn down his^-asws house upon him^-asws’.

Qunfuz the accursed returned. He and his companions entered without permission, and Ali^‑asws reached for his^-asws sword. They got to him^-asws first, and they captured him^-asws, and they were many of them. Some of them took their swords out, grabbed him^-asws and seized him^‑asws. They put a rope around his^-asws neck. Fatima^-asws came in between him^-asws and them near the door of the house. Qunfuz the accursed struck her^-asws with the whip, she fell unconscious like she^-asws had died, and on her^-asws shoulder was a mark from the whip when she^-asws passed away. May Allah^-azwj Curse him and the one who sent him’. (An Extract from Kitab Sulaym Ibn Qays Hilali).[5]

The entry into the House of Syeda^-asws without permission

قال: قلت لسلمان: أدخلوا على فاطمة عليها السلام بغير إذن؟ قال: إي والله، وما عليها من خمار فنادت: (وا أبتاه، وارسول الله يا أبتاه فلبئس ما خلفك أبو بكر وعمر عيناك لم تتفقأ في قبرك) – تنادي بأعلى صوتها -. فلقد رأيت أبا بكر ومن حوله يبكون وينتحبون ما فيهم إلا باك غير عمر وخالد بن الوليد والمغيرة بن شعبة وعمر يقول: إنا لسنا من النساء ورأيهن في شيئ.

I (the narrator) said to Salman^-ra, ‘They entered into the House of (Syeda) Fatima^-asws without permission?’ He^-ra said, ‘Yes, by Allah^-azwj, and she^-asws did not have a veil on her^-asws. She^-asws called out: ‘O father^-saww! O Messenger of Allah^-saww! O father^-saww! Evil it is what Abu Bakr and Umar are after you^-saww, before your^-saww eyes did not even close in your^-saww grave’ – She^-asws had called out in a loud voice. I saw Abu Bakr and those around him crying, and there was none among them except that he wept apart from Umar, and Khalid Bin Waleed, and Al-Mugheira Bin Shayba; and Umar was saying, ‘We have nothing to do with the women and their opinions’.[6]

The Shahadat (martyrdom) of Syed Mohsin^-asws Ibn Ali^-asws:

وقد كان قنفذ لعنه الله ضرب فاطمة عليها السلام بالسوط – حين حالت بينه وبين زوجها وأرسل إليه عمر: (إن حالت بينك وبينه فاطمة فاضربها) – فألجأها قنفذ لعنه الله إلى عضادة باب بيتها ودفعها فكسر ضلعها من جنبها فألقت جنينا من بطنها. فلم تزل صاحبة فراش حتى ماتت صلى الله عليها من ذلك شهيدة.

And Qunfuz did hit (Syeda) Fatima^-asws with the whip when she^-asws came between him and her^-asws husband^-asws, and Umar had sent him with a message, ‘If Fatima^-asws comes between you and him^-asws, hit her^-asws’. Qunfuz, may Allah^-azwj Curse him, forced her^-asws to take refuge behind the door of her^-asws house, and he pushed it (the door onto Syeda^-asws). The ribs on her^-asws side broke, and as a result of which (Mohsin^-asws) was martyred. She (Syeda^-asws) did not cease being bed-ridden as a result, until she^-asws passed away from that as a martyr’. (An extract from a long Hadith)[7]

Rewarding Qunfuz – who participated in the Martyrdom of Mohsin^-asws

قال أبان: قال سليم: فلقيت عليا عليه السلام فسألته عما صنع عمر، فقال: هل تدري لم كف عن قنفذ ولم يغرمه شيئا؟ قلت: لا. قال: لأنه هو الذي ضرب فاطمة عليها السلام بالسوط حين جائت لتحول بيني وبينهم، فماتت صلوات الله عليها وإن أثر السوط لفي عضدها مثل الدملج.

Aban narrates that Sulaym said, ‘So I met Ali^-asws and asked him^-asws about what Umar had done. He^-asws said: ‘Do you know why he held back from Qunfuz and did not fine him anything?’ I said, ‘No’. He^-asws said: ‘Because he is the one who struck (Syeda) Fatima^-asws with the whip when she^-asws came in between myself^-asws and them. So she (Syeda^-asws) passed away, with the effect of the whip on her^-asws shoulder having still remained, like the swelling. (an extract)[8]

فقال العباس لعلي عليه السلام: ما ترى عمر منعه من أن يغرم قنفذا كما أغرم جميع عماله؟ فنظر علي عليه السلام إلى من حوله ثم اغرورقت عيناه بالدموع، ثم قال: شكر له ضربة ضربها فاطمة عليها السلام بالسوط، فماتت وفي عضدها أثره كأنه الدملج.

Al-Abbas said to Ali^-asws, ‘What is your^-asws opinion on Umar not penalising Qunfuz like he had penalised the rest of the workers?’ So Ali^-asws looked at the ones around him^-asws, then his^-asws eyes filled up with tears, then he^-asws said: ‘In appreciation for the strike which he struck at (Syeda) Fatima^-asws, with the whip. She (Syeda^-asws) passed away, and on her^-asws shoulder was the effect of it, like a bruise and swelling’. (An extract)[9]

The Holy Verse of Quran regarding Syed Mohsin^-asws’s Shahadat:

ثُمَّ قَالَ الْمُفَضَّلُ يَا مَوْلَايَ مَا تَقُولُ فِي قَوْلِهِ تَعَالَى‏ وَ إِذَا الْمَوْؤُدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ‏^[10] قَالَ يَا مُفَضَّلُ وَ الْمَوْؤُدَةُ وَ اللَّهِ مُحَسِّنٌ‏ لِأَنَّهُ مِنَّا لَا غَيْرُ فَمَنْ قَالَ غَيْرَ هَذَا فَكَذِّبُوهُ

Then Al-Mufazzal said, ‘O my Master^-asws! What are you saying regarding the Words of the Exalted: And when the cordiality is Questioned about [81:8] For what sin was it killed [81:9], he^-asws said: ‘O Mufazzal! And the unborn (Maw’udat’), by Allah^-azwj, it is Mohsin^-asws, because he^-asws is from us^-asws, not other. So, one who says, other than this, belie him!’[11]

مَضَى أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِمُ السَّلَامُ) ثُمَّ يَقُومُ الْحُسَيْنُ (عَلَيْهِ السَّلَامُ) مُخَضَّباً بِدِمَائِهِ فَيُقْبِلُ فِي اثْنَيْ عَشَرَ أَلْفَ صِدِّيقٍ كُلُّهُمْ شُهَدَاءُ وَ قُتِلُوا فِي سَبِيلِ اللَّهِ مِنْ ذُرِّيَّةِ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ مِنْ شِيعَتِهِمْ وَ مَوَالِيهِمْ وَ أَنْصَارِهِمْ وَ كُلُّهُمْ مُضَرَّجُونَ بِدِمَائِهِمْ فَإِذَا رَآهُ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فَبَكَتْ أَهْلُ السَّمَاوَاتِ وَ الْأَرْضِ وَ مَنْ عَلَيْهَا وَ يَقِفُ أَمِيرُ الْمُؤْمِنِينَ وَ الْحَسَنُ عَنْ يَمِينِهِ وَ فَاطِمَةُ عَنْ شِمَالِهِ وَ يُقْبِلُ الْحُسَيْنُ وَ يَضُمُّهُ رَسُولُ اللَّهِ إِلَى صَدْرِهِ وَ يَقُولُ يَا حُسَيْنُ فَدَيْتُكَ قَرَّتْ عَيْنَاكَ وَ عَيْنَايَ فِيكَ

In a long sermon of Amir-ul-Momineen^-asws, as narrated by Abu Muhammad Al-Hassan^-asws bin Ali^-asws bin Muhammad^-asws bin Ali^-asws bin Musa^-asws bin Jaafar^-asws bin Muhammad^-asws bin Ali^-asws bin Al Hussain^-asws bin Ali bin Abi Talib^-asws (peace be upon them) said,…. While talking about the gathering of people and martyrs from the Ahl Al-Bayt^-asws ……

وَ عَنْ يَمِينِ الْحُسَيْنِ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ وَ عَنْ شِمَالِهِ جَعْفَرُ بْنُ أَبِي طَالِبٍ وَ أَمَامَهُ أَبُو عُبَيْدَةَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَ يَأْتِي مُحَسِّنٌ‏ مُخَضَّباً بِدَمِهِ تَحْمِلُهُ خَدِيجَةُ ابْنَةُ خُوَيْلِدٍ وَ فَاطِمَةُ ابْنَةُ أَسَدٍ وَ هُمَا جَدَّتَاهُ وَ جُمَانَةُ عَمَّتُهُ ابْنَةُ أَبِي طَالِبٍ وَ أَسْمَاءُ ابْنَةُ عُمَيْسٍ صَارِخَاتٍ وَ أَيْدِيهِنَّ عَلَى خُدُودِهِنَّ وَ نَوَاصِيهِنَّ مُنْتَشِرَةٌ وَ الْمَلَائِكَةُ تَسْتُرُهُنَّ بِأَجْنِحَتِهَا وَ أُمُّهُ فَاطِمَةُ تَصِيحُ وَ تَقُولُ هَذَا يَوْمُكُمْ الَّذِي كُنْتُمْ بِهِ تُوعَدُونَ وَ جَبْرَائِيلُ يَصِيحُ وَ يَقُولُ: مَظْلُومٌ فَانْتَصِرْ

And on the right of Al-Husayn^-asws would be Hamza^-asws Bin Abdul Muttalib^-asws, and on his^-asws left would be Ja’far^-asws Bin Abu Talib^-asws, and in front of him^-asws would be Ubeyda Bin Al-Haris Bin Abdul Muttalib^-asws, and Mohsin^-asws (Ibn Ali^-asws) would be brought dyed in his^-asws blood.

He^-asws (Mohsin^-asws Ibn Ali^-asws) would be carried by (Syeda) Khadeeja^-asws daughter of Khuwaylid^-asws, and (Syeda) Fatima^-asws daughter of Asad^-asws, and they^-asws are both his^-asws grandmothers and his^-asws great aunts, daughter of Abu Talib^-asws, and Asma daughter of Umays^-asws, shrieking, and their hands spread upon their cheeks and their foreheads, and the Angels covering them with their wings, and his^-asws (Mohsin^-asws Ibn Ali^-asws) mother (Syeda) Fatima^-asws would be screaming and saying: ‘This is your day which you had been Promised!’ and (Angel) Jibraeel^-as would be screaming and saying: ‘An oppressed, so she^-asws would be taking her^-asws right’.

فَيَأْخُذُ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) محسن‏ [مُحَسِّناً] عَلَى يَدِهِ وَ يَرْفَعُهُ إِلَى السَّمَاءِ وَ هُوَ يَقُولُ إِلَهِي صَبَرْنَا فِي الدُّنْيَا احْتِسَاباً وَ هَذَا الْيَوْمَ: تَجِدُ كُلُّ نَفْسٍ ما عَمِلَتْ مِنْ خَيْرٍ مُحْضَراً وَ ما عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَها وَ بَيْنَهُ أَمَداً بَعِيداً

Then Rasool-Allah^-saww would take Mohsin^-asws upon his^-saww hands and he^-saww would raise him^-asws towards the sky and he^-saww would be saying: ‘My^-saww Allah^-azwj! We^-asws were patient in the world measuredly, and this day:  On the Day every soul shall find what it has done of good to be present and what it has done of evil. It will wish that between it and him there was a long duration [3:30]’.

قَالَ: ثُمَّ بَكَى الصَّادِقُ وَ قَالَ: يَا مُفَضَّلُ لَوْ قُلْتُ عَيْناً بَكَتْ مَا فِي الدُّمُوعِ مِنْ ثَوَابٍ وَ إِنَّمَا نَرْجُو إِنْ بَكَيْنَا الدِّمَاءَ أَنْ ثَابَ بِهِ فَبَكَى الْمُفَضَّلُ طَوِيلًا،

He (the narrator) said, ‘Then Al-Sadiq^-asws cried, and said: ‘O Mufazzal! If I^-asws were to tell (you) of the Rewards of the eyes crying tears, and rather we hope that we would cry blood, and Rewarded by it’. So Al-Mufazzal cried for a long time.

 ثُمَّ قَالَ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ يَوْمَكُمْ فِي الْقِصَاصِ لَأَعْظَمُ مِنْ يَوْمِ مِحْنَتِكُمْ فَقَالَ لَهُ الصَّادِقُ: وَ لَا كَيَوْمِ مِحْنَتِنَا بِكَرْبَلَا وَ إِنْ كَانَ كَيَوْمِ السَّقِيفَةِ وَ إِحْرَاقِ الْبَابِ عَلَى أَمِيرِ الْمُؤْمِنِينَ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ زَيْنَبَ وَ أُمِّ كُلْثُومٍ وَ فِضَّةَ وَ قَتْلِ مُحَسِّنٍ‏ بِالرَّفْسَةِ لَأَعْظَمُ وَ أَمَرُّ لِأَنَّهُ أَصْلُ يَوْمِ الْفِرَاشِ.

Then he (Mufazzal) said, ‘O son^-asws of Rasool-Allah^-saww! Surely your^-asws day regarding the retaliation is greater than the day of your^-asws hard work’. So Al-Sadiq^-asws said to him: ‘And not like our^-asws day of our^-asws hard work at Karbala, and if it was like our day of Al-Saqeefa, and burning of the door upon Amir Al-Momineen^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Hussain^-asws, and (Syeda) Zaynab^-asws, and (Syeda) Umm Kulsoom^-asws, and (Bibi) Fizza^-ra, and murder of (Syed) Mohsin^-asws by the kicking, is more grievous and more bitter, because it is the origin of the day of the foundation (of injustice and atrocity leading to Karbala)’.

قَالَ الْمُفَضَّلُ: يَا مَوْلَايَ أَسْأَلُ قَالَ: اسْأَلْ قَالَ: يَا مَوْلَايَ‏ وَ إِذَا الْمَوْؤُدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ

Al-Mufazzal said, ‘O my Master^-asws! Can I ask?’ He^-asws said: ‘Ask’. He said, ‘O my Master^-asws! And when the cordiality is Questioned about [81:8] For what sin was it killed [81:9]’.

‏ قَالَ: يَا مُفَضَّلُ تَقُولُ الْعَامَّةُ إِنَّهَا فِي كُل‏ جَنِينٍ مِنْ أَوْلَادِ النَّاسِ يُقْتَلُ مَظْلُوماً قَالَ الْمُفَضَّلُ: نَعَمْ، يَا مَوْلَايَ هَكَذَا يَقُولُ أَكْثَرُهُمْ

He^-asws said: ‘O Mufazzal! The general Muslims are saying it is regarding every unborn from the children of the people killed unjustly’. Al-Mufazzal said, ‘Yes, my Master^-asws! That is what most of them are saying’.

قَالَ: وَيْلَهُمْ مِنْ أَيْنَ لَهُمْ هَذِهِ الْآيَةُ هِيَ لَنَا خَاصَّةً فِي الْكِتَابِ وَ هِيَ مُحَسِّنٌ (عَلَيْهِ السَّلَامُ) لِأَنَّهُ مِنَّا وَ قَالَ اللَّهُ تَعَالَى: قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ وَ إِنَّمَا هِيَ مِنْ أَسْمَاءِ الْمَوَدَّةِ فَمِنْ أَيْنَ إِلَى كُلِّ جَنِينِ مِنْ أَوْلَادِ النَّاسِ وَ هَلْ فِي الْمَوَدَّةِ وَ الْقُرْبَى غَيْرُنَا يَا مُفَضَّلُ قَالَ صَدَقْتَ يَا مَوْلَايَ ثُمَّ مَا ذَا

He^-asws said: ‘Woe be unto them! From where is this Verse for them? It is for us^-asws in particular in the Book, and it is Mohsin^-asws, because he^-asws is from us^-asws, and Allah^-azwj the Exalted Said: ‘‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’ [42:23], and rather it is from the names of the cordiality (Mawaddat). So, from where is it (attributed) to every unborn from the children of the people, and is there anyone (included) in the cordiality of the relative apart from us^-asws, O Mufazzal?’ He said, ‘You^-asws speak the truth my Master^-asws, then what?’

قَالَ فَتَضْرِبُ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ فَاطِمَةُ يَدَهَا إِلَى نَاصِيَتِهَا وَ تَقُولُ اللَّهُمَّ أَنْجِزْ وَعْدَكَ وَ مَوْعِدَكَ فِيمَنْ ظَلَمَنِي وَ ضَرَبَنِي وَ جَرَّعَنِي ثُكْلَ أَوْلَادِي

He^-asws said: ‘Then ‘سَيِّدَةُ نِسَاءِ الْعَالَمِينَ فَاطِمَةُ’ the Chieftess of the women of the world – (Syeda) Fatima^-asws will hit her^-asws hand to her^-asws forehead and she^-asws will say: ‘O Allah^-azwj! Fulfil Your^-azwj Promise and You^-azwj Appointment regarding the ones who oppressed me^-asws, and hit me^-asws, and bereaved me^-asws of my^-asws children!’ ….. (An extract from a long Hadith).[12]

Punishment of the killers of Syed Mohsin^-asws Ibn Ali^-asws:

وَ بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْأَرَّجَانِيِّ قَالَ: صَحِبْتُ أَبَا عَبْدِ اللَّهِ ع فِي طَرِيقِ مَكَّةَ مِنَ الْمَدِينَةِ فَنَزَلْنَا مَنْزِلًا يُقَالُ لَهُ عُسْفَانُ ثُمَّ مَرَرْنَا بِجَبَلٍ أَسْوَدَ عَنْ يَسَارِ الطَّرِيقِ مُوحِشٍ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ ص مَا أَوْحَشَ هَذَا الْجَبَلَ مَا رَأَيْتُ فِي الطَّرِيقِ مِثْلَ هَذَا فَقَالَ لِي يَا ابْنَ بَكْرٍ أَ تَدْرِي أَيُّ جَبَلٍ هَذَا قُلْتُ لَا قَالَ هَذَا جَبَلٌ يُقَالُ لَهُ الْكَمَدُ وَ هُوَ عَلَى وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ وَ فِيهِ قَتَلَةُ أَبِيَ الْحُسَيْنِ ع اسْتَوْدَعَهُمْ فِيهِ تَجْرِي مِنْ تَحْتِهِمْ مِيَاهُ جَهَنَّمَ مِنَ الْغِسْلِينِ وَ الصَّدِيدِ وَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنْ جُبِّ الْجَوِي وَ مَا يَخْرُجُ مِنَ الْفَلَقِ مِنْ أَثَامٍ وَ مَا يَخْرُجُ مِنْ طِينَةِ الْخَبَالِ وَ مَا يَخْرُجُ مِنْ جَهَنَّمَ وَ مَا يَخْرُجُ مِنْ لَظَى وَ مِنَ الْحُطَمَةِ- وَ مَا يَخْرُجُ مِنْ سَقَرَ وَ مَا يَخْرُجُ مِنَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنَ الْهَاوِيَةِ وَ مَا يَخْرُجُ مِنَ السَّعِيرِ-

وَ مَا مَرَرْتُ‏ بِهَذَا الْجَبَلِ‏ فِي‏ سَفَرِي‏ فَوَقَفْتُ‏ بِهِ‏ إِلَّا رَأَيْتُهُمَا يَسْتَغِيثَانِ إِلَيَّ وَ إِنِّي لَأَنْظُرُ إِلَى قَتَلَةِ أَبِي وَ أَقُولُ لَهُمَا إِنَّمَا هَؤُلَاءِ فَعَلُوا مَا أَسَّسْتُمَا لَمْ تَرْحَمُونَا إِذْ وُلِّيتُمْ- وَ قَتَلْتُمُونَا وَ حَرَمْتُمُونَا وَ وَثَبْتُمْ عَلَى قَتْلِنَا [حَقِّنَا] وَ اسْتَبْدَدْتُمْ بِالْأَمْرِ دُونَنَا فَلَا رَحِمَ اللَّهُ مَنْ يَرْحَمُكُمَا ذُوقَا وَبَالَ مَا قَدَّمْتُمَا وَ مَا اللَّهُ‏ بِظَلَّامٍ لِلْعَبِيدِ وَ أَشَدُّهُمَا تَضَرُّعاً وَ اسْتِكَانَةً الثَّانِي فَرُبَّمَا وَقَفْتُ عَلَيْهِمَا لِيَتَسَلَّى عَنِّي بَعْضُ مَا فِي قَلْبِي- وَ رُبَّمَا طَوَيْتُ الْجَبَلَ الَّذِي هُمَا فِيهِ وَ هُوَ جَبَلُ الْكَمَدِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِذَا طَوَيْتَ الْجَبَلَ فَمَا تَسْمَعُ قَالَ أَسْمَعُ أَصْوَاتَهُمَا يُنَادِيَانِ عَرِّجْ عَلَيْنَا نُكَلِّمْكَ فَإِنَّا نَتُوبُ وَ أَسْمَعُ مِنَ الْجَبَلِ صَارِخاً يَصْرُخُ بِي أَجِبْهُمَا وَ قُلْ لَهُمَا اخْسَؤُا فِيها وَ لا تُكَلِّمُونِ‏ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَنْ مَعَهُمْ قَالَ كُلُّ فِرْعَوْنٍ عَتَا عَلَى اللَّهِ وَ حَكَى اللَّهُ عَنْهُ فِعَالَهُ وَ كُلُّ مَنْ عَلَّمَ الْعِبَادَ الْكُفْرَ فَقُلْتُ مَنْ هُمْ قَالَ نَحْوُ بُولِسَ الَّذِي عَلَّمَ الْيَهُودَ أَنَّ يَدَ اللَّهِ مَغْلُولَةٌ وَ نَحْوُ نَسْطُورَ الَّذِي عَلَّمَ النَّصَارَى أَنَّ عِيسَى الْمَسِيحَ ابْنُ اللَّهِ وَ قَالَ لَهُمْ هُمْ ثَلَاثَةٌ وَ نَحْوُ فِرْعَوْنِ مُوسَى الَّذِي قَالَ- أَنَا رَبُّكُمُ الْأَعْلى‏ وَ نَحْوُ نُمْرُودَ الَّذِي قَالَ قَهَرْتُ أَهْلَ الْأَرْضِ وَ قَتَلْتُ مَنْ فِي السَّمَاءِ وَ قَاتِلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَاتِلِ فَاطِمَةَ وَ مُحَسِّنٍ وَ قَاتِلِ الْحَسَنِ وَ الْحُسَيْنِ ع فَأَمَّا مُعَاوِيَةُ وَ عَمْرٌو فَمَا يَطْمَعَانِ فِي الْخَلَاصِ وَ مَعَهُمْ كُلُّ مَنْ نَصَبَ لَنَا الْعَدَاوَةَ وَ أَعَانَ عَلَيْنَا بِلِسَانِهِ وَ يَدِهِ وَ مَالِهِ

I accompanied Imam Sadiq^-asws from Medina to Mecca. On our journey, we stopped in an area called Usfan and passed by a black, frightening mountain to the left of the road.  I said, “O son of Rasool-Allah^-asws! How frightening this mountain is! I have never seen anything like this on our route.”  Imam^-asws asked, “Ibne Bukair! Do you know which mountain it is?”  I replied, “No.”  Imam^-asws said: This is a mountain called Kamad and it overlooks a valley of Hell, which contains the killers of my father, Hussain^-asws.  Liquids of Hell flow under the killers of my father (in this valley). These liquids include Ghislin, Sadid, Hamim that which emerges from the Putrid Well, that which comes out from the clay of Khabal (pus), that which comes out from Jahannam, that which comes out from Hutamah, that which comes out from Saqar, that which comes out from Hamim, that which comes out from Hawiya and that which comes out from Sa’ir.

Every time I^-asws pass by this mountain on my^-asws journey, I^-asws stop and see those ‘Two’ seeking refuge with me^-asws and I^-asws look at the killers of my ancestors ^-asws and I^-asws say to them (Two): “Indeed you established the foundations of that which the killers of Hussain^-asws did.  You showed us^-asws no mercy at the time of reign. You killed us^-asws, denied and usurped our^-asws rights and tyrannized our^-asws affairs by deposing us.

May Allah^-azwj not have Mercy on those who have mercy on you two (First and Second).  Now taste the evil result of that which you brought forth, because Allah^-azwj is not Unjust to any of His^-azwj servants.”  Sometimes I^-asws climb the mountain of Kamad, which is where those two are located and I^-asws stand there to soothe some of that which is in my heart and the second one begs and succumbs to despair more intensely.

(The narrator says) I asked, “May I be sacrificed for you^-asws! What do you^-asws hear when you^-asws climb this mountain?”  Imam^-asws replied: I^-asws hear the voices of those two. They call out, “Come to us so that we can talk, indeed we repent.” And (then) I hear a call from the mountains which cries out, “Answer them and tell them, ‘Remain condemned in it and speak not to me’ (23:108).”

(The narrator says) I asked, “May I be sacrificed for you^-asws! Who else is with them?”  Imam^‑asws replied, “Every tyrant Firon, whose actions Allah^-azwj has Mentioned (in the Quran) and everyone who taught disbelief to the servants of Allah^-azwj.”  I asked, “Who are they?”  Imam^-asws replied:  The likes of Bulis, who taught the Jews that “…the hand of Allah is tied up!” (5:64); the likes of Nastur who taught the Christians that Isa …”Al-Masih is the son of Allah” (9:30) and who told them that they are three; the likes of Firon (at the time) of Musa^-as who said, “I am your lord, the most high,” (79:24); and the likes of Namrud who said, “I have overpowered everyone on earth and I have killed those in the heavens”; and the killer of Amir-ul-Momineen^-asws, the killer of (Syeda) Fatima^-asws and (Syed) Mohsin^-asws and the killers of Hassan^-asws and Hussain^-asws; and also Muawiyah and Amr Ibne Aas, who have no hope of being saved and anyone who incited animosity against us^-asws and helped (our enemies) with his tongue, wealth or hand against us^-asws will also be with them.  (An extract, see the complete Hadith in Appendix II).”[13]

Martyrdom of Ah Al-Bayt^-asws and Mohsin^-asws Ibn Ali^-asws and rewards for their ‘Zair’:

حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا أُسْرِيَ بِالنَّبِيِّ ص إِلَى السَّمَاءِ قِيلَ لَهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَخْتَبِرُكَ فِي ثَلَاثٍ لِيَنْظُرَ كَيْفَ صَبْرُكَ قَالَ أُسَلِّمُ لِأَمْرِكَ يَا رَبِّ وَ لَا قُوَّةَ لِي عَلَى الصَّبْرِ إِلَّا بِكَ فَمَا هُنَّ قِيلَ لَهُ أَوَّلُهُنَّ الْجُوعُ وَ الْأَثَرَةُ عَلَى نَفْسِكَ وَ عَلَى أَهْلِكَ لِأَهْلِ الْحَاجَةِ قَالَ قَبِلْتُ يَا رَبِّ وَ رَضِيتُ وَ سَلَّمْتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ وَ أَمَّا الثَّانِيَةُ فَالتَّكْذِيبُ وَ الْخَوْفُ الشَّدِيدُ وَ بَذْلُكَ مُهْجَتَكَ فِي مُحَارَبَةِ أَهْلِ الْكُفْرِ بِمَالِكَ وَ نَفْسِكَ وَ الصَّبْرُ عَلَى مَا يُصِيبُكَ مِنْهُمْ مِنَ الْأَذَى وَ مِنْ أَهْلِ النِّفَاقِ وَ الْأَلَمِ فِي الْحَرْبِ وَ الْجِرَاحِ قَالَ قَبِلْتُ يَا رَبِّ وَ رَضِيتُ وَ سَلَّمْتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ وَ أَمَّا الثَّالِثَةُ فَمَا يَلْقَى أَهْلُ بَيْتِكَ مِنْ بَعْدِكَ مِنَ الْقَتْلِ أَمَّا أَخُوكَ عَلِيٌّ فَيَلْقَى مِنْ أُمَّتِكَ الشَّتْمَ وَ التَّعْنِيفَ وَ التَّوْبِيخَ وَ الْحِرْمَانَ وَ الْجَحْدَ [وَ الْجُهْدَ] وَ الظُّلْمَ وَ آخِرُ ذَلِكَ الْقَتْلُ فَقَالَ يَا رَبِّ قَبِلْتُ وَ رَضِيتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ وَ أَمَّا ابْنَتُكَ فَتُظْلَمُ وَ تُحْرَمُ وَ يُؤْخَذُ حَقُّهَا غَصْباً الَّذِي تَجْعَلُهُ لَهَا وَ تُضْرَبُ وَ هِيَ حَامِلٌ وَ يُدْخَلُ عَلَيْهَا وَ عَلَى حَرِيمِهَا وَ مَنْزِلِهَا بِغَيْرِ إِذْنٍ ثُمَّ يَمَسُّهَا هَوَانٌ وَ ذُلٌّ ثُمَّ لَا تَجِدُ مَانِعاً وَ تَطْرَحُ مَا فِي بَطْنِهَا مِنَ الضَّرْبِ وَ تَمُوتُ مِنْ ذَلِكَ الضَّرْبِ قُلْتُ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ رَاجِعُونَ- قَبِلْتُ يَا رَبِّ وَ سَلَّمْتُ وَ مِنْكَ التَّوْفِيقُ وَ الصَّبْرُ [لِلصَّبْرِ] وَ يَكُونُ لَهَا مِنْ أَخِيكَ ابْنَانِ يُقْتَلُ أَحَدُهُمَا غَدْراً وَ يُسْلَبُ وَ يُطْعَنُ تَفْعَلُ بِهِ ذَلِكَ أُمَّتُكَ قُلْتُ يَا رَبِّ قَبِلْتُ وَ سَلَّمْتُ- إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏ وَ مِنْكَ التَّوْفِيقُ لِلصَّبْرِ وَ أَمَّا ابْنُهَا الْآخَرُ فَتَدْعُوهُ أُمَّتُكَ لِلْجِهَادِ ثُمَّ يَقْتُلُونَهُ صَبْراً وَ يَقْتُلُونَ وُلْدَهُ وَ مَنْ مَعَهُ مِنْ أَهْلِ بَيْتِهِ ثُمَّ يَسْلُبُونَ حَرَمَهُ فَيَسْتَعِينُ بِي وَ قَدْ مَضَى الْقَضَاءُ مِنِّي فِيهِ بِالشَّهَادَةِ لَهُ وَ لِمَنْ مَعَهُ وَ يَكُونُ قَتْلُهُ حُجَّةً عَلَى مَنْ بَيْنَ قُطْرَيْهَا فَيَبْكِيهِ أَهْلُ السَّمَاوَاتِ وَ أَهْلُ الْأَرَضِينَ جَزَعاً عَلَيْهِ وَ تَبْكِيهِ مَلَائِكَةٌ لَمْ يُدْرِكُوا نُصْرَتَهُ ثُمَّ أُخْرِجُ مِنْ صُلْبِهِ ذَكَراً بِهِ أَنْصُرُكَ وَ إِنَّ شَبَحَهُ عِنْدِي تَحْتَ الْعَرْشِ وَ فِي نُسْخَةٍ أُخْرَى- ثُمَّ أُخْرِجُ مِنْ صُلْبِهِ ذَكَراً أَنْتَصِرُ لَهُ بِهِ وَ إِنَّ شَبَحَهُ عِنْدِي تَحْتَ الْأَرْشِ يَمْلَأُ الْأَرْضَ بِالْعَدْلِ وَ يُطْبِقُهَا بِالْقِسْطِ يَسِيرُ مَعَهُ الرُّعْبُ يَقْتُلُ حَتَّى يُشَكَّ فِيهِ قُلْتُ إِنَّا لِلَّهِ فَقِيلَ ارْفَعْ رَأْسَكَ فَنَظَرْتُ إِلَى رَجُلٍ أَحْسَنِ النَّاسِ صُورَةً وَ أَطْيَبِهِمْ رِيحاً وَ النُّورُ يَسْطَعُ مِنْ بَيْنِ عَيْنَيْهِ وَ مِنْ فَوْقِهِ وَ مِنْ تَحْتِهِ فَدَعَوْتُهُ فَأَقْبَلَ إِلَيَّ وَ عَلَيْهِ ثِيَابُ النُّورِ وَ سِيمَاءُ كُلِّ خَيْرٍ حَتَّى قَبَّلَ بَيْنَ عَيْنَيَّ وَ نَظَرْتُ إِلَى الْمَلَائِكَةِ قَدْ حَفُّوا بِهِ لَا يُحْصِيهِمْ إِلَّا اللَّهُ عَزَّ وَ جَلَّ فَقُلْتُ يَا رَبِّ لِمَنْ يَغْضَبُ هَذَا وَ لِمَنْ أَعْدَدْتَ هَؤُلَاءِ وَ قَدْ وَعَدْتَنِي النَّصْرَ فِيهِمْ فَأَنَا أَنْتَظِرُهُ مِنْكَ وَ هَؤُلَاءِ أَهْلِي وَ أَهْلُ بَيْتِي- وَ قَدْ أَخْبَرْتَنِي مِمَّا يَلْقَوْنَ مِنْ بَعْدِي وَ لَئِنْ [وَ لَوْ] شِئْتَ لَأَعْطَيْتَنِي النَّصْرَ فِيهِمْ عَلَى مَنْ بَغَى عَلَيْهِمْ وَ قَدْ سَلَّمْتُ وَ قَبِلْتُ وَ رَضِيتُ وَ مِنْكَ التَّوْفِيقُ وَ الرِّضَا وَ الْعَوْنُ عَلَى الصَّبْرِ- فَقِيلَ لِي أَمَّا أَخُوكَ فَجَزَاؤُهُ عِنْدِي جَنَّةُ الْمَأْوَى نُزُلًا بِصَبْرِهِ أفلح [أُفْلِجُ‏] حُجَّتَهُ عَلَى الْخَلَائِقِ يَوْمَ الْبَعْثِ وَ أُوَلِّيهِ حَوْضَكَ يَسْقِي مِنْهُ أَوْلِيَاءَكُمْ وَ يَمْنَعُ مِنْهُ أَعْدَاءَكُمْ وَ أَجْعَلُ‏ عَلَيْهِ جَهَنَّمَ بَرْداً وَ سَلَاماً يَدْخُلُهَا وَ يُخْرِجُ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنَ الْمَوَدَّةِ وَ أَجْعَلُ مَنْزِلَتَكُمْ فِي دَرَجَةٍ وَاحِدَةٍ فِي الْجَنَّةِ وَ أَمَّا ابْنُكَ الْمَخْذُولُ الْمَقْتُولُ وَ ابْنُكَ الْمَغْدُورُ الْمَقْتُولُ صَبْراً فَإِنَّهُمَا مِمَّا أُزَيِّنُ بِهِمَا عَرْشِي وَ لَهُمَا مِنَ الْكَرَامَةِ سِوَى ذَلِكَ مِمَّا لَا يَخْطُرُ عَلَى قَلْبِ بَشَرٍ لِمَا أَصَابَهُمَا مِنَ الْبَلَاءِ فَعَلَيَّ فَتَوَكَّلْ وَ لِكُلِّ مَنْ أَتَى قَبْرَهُ مِنَ الْخَلْقِ مِنَ الْكَرَامَةِ لِأَنَّ زُوَّارَهُ زُوَّارُكَ وَ زُوَّارَكَ زُوَّارِي وَ عَلَيَّ كَرَامَةُ زُوَّارِي [زَائِرِي‏] وَ أَنَا أُعْطِيهِ مَا سَأَلَ وَ أَجْزِيهِ جَزَاءً يَغْبِطُهُ مَنْ نَظَرَ إِلَى عَظَمَتِي إِيَّاهُ وَ مَا أَعْدَدْتُ لَهُ مِنْ كَرَامَتِي وَ أَمَّا ابْنَتُكَ فَإِنِّي أُوْقِفُهَا عِنْدَ عَرْشِي فَيُقَالُ لَهَا إِنَّ اللَّهَ قَدْ حَكَّمَكِ فِي خَلْقِهِ فَمَنْ ظَلَمَكِ وَ ظَلَمَ وُلْدَكِ فَاحْكُمِي فِيهِ بِمَا أَحْبَبْتِ فَإِنِّي أُجِيزُ حُكُومَتَكِ فِيهِمْ فَتَشْهَدُ الْعَرْصَةُ فَإِذَا وَقَفَ مَنْ ظَلَمَهَا أَمَرْتُ بِهِ إِلَى النَّارِ فَيَقُولُ الظَّالِمُ وَا حَسْرَتَاهْ عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَ يَتَمَنَّى الْكَرَّةَ وَ يَعَضُّ الظَّالِمُ عَلى‏ يَدَيْهِ‏ وَ يَقُولُ يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا- يا وَيْلَتى‏ لَيْتَنِي لَمْ أَتَّخِذْ فُلاناً خَلِيلًا وَ قَالَ‏ حَتَّى إِذا جاءَنا قالَ يا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ وَ لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ‏ فَيَقُولُ الظَّالِمُ‏ أَنْتَ تَحْكُمُ بَيْنَ عِبادِكَ فِي ما كانُوا فِيهِ يَخْتَلِفُونَ‏ أَوِ الْحُكْمُ لِغَيْرِكَ فَيُقَالُ لَهُمْ‏ أَلا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَ يَبْغُونَها عِوَجاً وَ هُمْ بِالْآخِرَةِ هُمْ كافِرُونَ‏ وَ أَوَّلُ مَنْ يُحْكَمُ فِيهِمْ مُحَسِّنُ بْنُ عَلِيٍّ ع وَ فِي قَاتِلِهِ ثُمَّ فِي قُنْفُذٍ فُيُؤْتَيَانِ هُوَ وَ صَاحِبُهُ فَيُضْرَبَانِ بِسِيَاطٍ مِنْ نَارٍ لَوْ وَقَعَ سَوْطٌ مِنْهَا عَلَى الْبِحَارِ لَغَلَتْ مِنْ مَشْرِقِهَا إِلَى مَغْرِبِهَا- وَ لَوْ وُضِعَتْ عَلَى جِبَالِ الدُّنْيَا لَذَابَتْ حَتَّى تَصِيرَ رَمَاداً فَيُضْرَبَانِ بِهَا ثُمَّ يَجْثُوا أَمِيرُ الْمُؤْمِنِينَ ع بَيْنَ يَدَيِ اللَّهِ لِلْخُصُومَةِ مَعَ الرَّابِعِ فَيُدْخَلُ الثَّلَاثَةُ فِي جُبٍ ‏فَيُطْبَقُ عَلَيْهِمْ لَا يَرَاهُمْ أَحَدٌ وَ لَا يَرَوْنَ أَحَداً فَيَقُولُ الَّذِينَ كَانُوا فِي وَلَايَتِهِمْ- رَبَّنا أَرِنَا الَّذَيْنِ أَضَلَّانا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ‏ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ‏ فَعِنْدَ ذَلِكَ يُنَادُونَ بِالْوَيْلِ وَ الثُّبُورِ وَ يَأْتِيَانِ الْحَوْضَ فَيَسْأَلَانِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ مَعَهُمْ حَفَظَةٌ فَيَقُولَانِ اعْفُ عَنَّا وَ اسْقِنَا وَ تُخَلِّصُنَا [خَلِّصْنَا] فَيُقَالُ لَهُمْ‏ فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَ قِيلَ هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ‏ بِإِمْرَةِ الْمُؤْمِنِينَ ارْجِعُوا ظِمَاءً مُظْمَئِينَ إِلَى النَّارِ- فَمَا شَرَابُكُمْ إِلَّا الْحَمِيمُ وَ الْغِسْلِينُ وَ مَا تَنْفَعُكُمْ‏ شَفاعَةُ الشَّافِعِين‏

Imam Sadiq^-asws said: When the Prophet^-saww was taken to the heavens in Meraj, he^-saww was told, “Indeed Allah^-azwj, the blessed and exalted will Test you^-saww with three afflictions to see how patient you^-saww are.” The Prophet^-saww replied, “I submit to Your command, O Lord. And I^-saww have no power to be patient except with Your^-azwj help.

What are the three tests?”  He^-saww was told, “The first is hunger and giving preference to the needy over yourself^-saww and your^-saww family.”  The Prophet^-saww replied, “I^-saww have accepted, O Lord^-azwj. I^-saww am pleased with Your^-azwj Will and I^-saww submit to it, I^-saww seek ‘Taufeeq’ and patience from You^-azwj.”

The second is that you^-saww will be belied and you^-saww will be in extreme fear for your^-saww life. You^-saww should spend your^-saww wealth, your^-saww blood and your^-saww soul fighting against the people of disbelief, you^-saww should remain patient when you^-saww will be harassed by disbelievers and hypocrites and you^-saww should remain patient when you^-saww will be hurt and wounded in battles.  His Eminence replied, “I^-saww have accepted, O Lord^-saww. I^-saww am pleased with Your^-azwj Will and I^-saww submit to it and I^-saww seek Taufeeq and patience from You^-azwj.”

He^-saww was told, “The third test is that your^-saww family will be killed after you^-saww. As for your^-saww brother, Ali^-asws, your Ummah will slander and rebuke him^-asws, they will be violent with him^-asws, will deprive him^-asws and usurp his^-asws rights, they will oppress and finally slay him^-asws.”  The Prophet^-saww replied, “I^-saww have accepted, O Lord. And I am pleased (with Your^-azwj Will) and I^-saww seek Taufeeq and patience from You^-azwj.”

He^-saww was told: As for your daughter^-asws, she^-asws will be oppressed and deprived, they will usurp her^-asws rights. He will beat her while (Mohsin^-asws) is on his^-asws way (to the world). Her^-asws sanctity will be breached and her^-asws house will be trespassed without permission and she^-asws will be humiliated and disrespected. She^-asws will find no protector, will suffer from injuries resulting loss of Mohsin^-asws because she^-asws will be beaten and she^-asws will die as a result of that beating.  The Prophet^-saww replied, “Surely we are Allah’s and to Him we shall surely return.” (2:156). I^-saww have accepted, O Lord^-azwj and submit to Your^-azwj Will and I^-saww seek Taufeeq and patience from You^-azwj.”

Then he^-saww was told, “She^-asws will have two sons from your brother^-asws, one of whom your^-saww Ummah will kill fraudulently.  They will destroy his^-asws garments and ridicule him^-asws.”  The Prophet^-saww replied, “Surely we are Allah’s and to Him we shall surely return (2:156). I^-saww have accepted, O Lord^-azwj and I^-asws submit to it (Your^-azwj Will) and I^-saww seek Taufeeq from You^-azwj for being patient.”  As for her^-asws second son^-asws, your Ummah will rise against him^-asws but then they will kill him^-asws in helplessness. They will also kill his^-asws children and family members who will be with him^-asws and they will make his^-asws ladies prisoners. He^-asws will ask for help from Me^-azwj but I^-azwj have already Willed his^-asws martyrdom and the martyrdom of those with him^-asws.  His^-asws slaying will be a Proof against everyone in the creation. Inhabitants of the heavens and earths will weep and be restless for him^-asws. And the angels, who will not be able to help him^-asws, will cry over him^-asws.  Then I^-azwj shall Raise a man^-asws from his^-asws progeny, whose shadow is with me under the Throne and through whom I^-azwj shall Support him^-asws.

He^-asws will fill the earth with justice and equity. His^-asws awe will travel with him^-asws and he^-asws will kill so many that people will doubt him^-asws.  The Prophet^-saww replied, “ “Surely we are Allah’s and to Him we shall surely return.” (2:156). I^-saww have accepted, O Lord^-azwj and submit to Your^-azwj Will and I^-saww seek Taufeeq and patience from You^-azwj.”  Then he^-saww was told, “Raise your head.”  The Prophet^-saww said: I looked up and saw a man who looked and smelled better than all people. He had a blessed visage and was wearing clothes of light. Light was emanating from his forehead, from over him and from under him.  He was surrounded by several angels who could not be counted except by Allah^-azwj, the Mighty and Sublime.  Then I^-saww asked him^-asws to approach me^-saww. He^-asws came near me^-saww and kissed my^-saww forehead.

I^-saww said: O Lord^-azwj! Who will this man^-asws avenge and for whom will he^-asws show his^-asws anger and for what reason have You^-azwj Prepared these angels? You^-azwj Informed me about that which will be inflicted upon my^-asws family. You^-azwj can Support them against their oppressors if You^-azwj will. You^-azwj have promised victory for me^-saww and my family^-asws and I^-saww await the fulfilment of Your^-azwj Promise.  Indeed I^-saww have accepted and am pleased with Your^-azwj Will and I^-saww submit to it and I^-saww seek Taufeeq and help from You^-azwj to be pleased and patient.  I^-saww was told:

As for your^-saww brother, he^-asws will enter the “the gardens are their abiding-place” (32:19) for staying patient. On the Day of Resurrection, I^-azwj shall Establish him^-asws as an argument on the creation and I^-azwj shall Authorize him^-asws to stand by your^-saww Hauz Kauthar where he^-asws will distribute water to your^-saww friends and prevent your^-saww enemies from drinking from it.

I^-azwj will Allow him^-asws to bring out from Hell anyone who has even an grain of love for you^-saww. I^-azwj will Make all of you^-asws (the Ahl Al Bayt^-asws) dwell at the same level in Paradise.  As for your^-saww son^-asws, who will be abandoned and slain and your^-saww other son, who will be betrayed and martyred while he^-asws will be helpless, I^-azwj will Decorate My^-azwj Throne with them for having suffered the afflictions which befall them and they^-asws will be honoured in ways unimaginable by man.

So rely on Me^-azwj.  Also, I^-azwj shall honour one who goes to his^-asws grave, because one who goes to his^-asws Ziyarat has performed your^-saww Ziyarat and one who performs your^-saww Ziyarat has come to My^-azwj Ziyarat and I^-azwj surely honour one who performs My^-azwj Ziyarat. I^-azwj will Fulfil all his requests and reward him in such a way that everyone will envy him when they see how I^-azwj Dignify him and the honour which I^-azwj have Prepared for him.

As for your daughter^-asws, I^-azwj will Make her^-asws stand besides My^-azwj Throne and she^-asws shall be told, “Indeed Allah^-azwj has Appointed you^-asws as the ruler over His^-azwj creation. Hence rule in anyway you^-asws want regarding those who oppressed you^-asws and your^-asws children, for your^-asws ruling will be executed.”  So she^-asws will come to the judgment place and order those who oppressed her^-asws to be taken to Hell.  Then the oppressor shall say, “O woe to me! for what I fell short of my duty to Allah” (39:56) and he will wish to return to life.

“And the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Apostle. O woe is me! would that I had not taken such a one for a friend!” (25:27-28). And “Until when he comes to Us^-azwj, he says: O would that between me and you there were the distance of the East and the West; so evil is the associate! And since you were unjust, it will not profit you this day that you are partners in the chastisement.” (43:38-39).  The oppressor shall say, “Thou (only) judgest between Thy servants as to that wherein they differ.’ (39:46) or is the judge someone else?”  They will be told, “The curse of Allah is on the unjust.  Who hinder (people) from Allah’s way and seek to make it crooked and they are disbelievers in the hereafter.” (7:44-45).

Imam^-asws continued: The first judgment will be between Mohsin^-asws Ibne Ali^-asws and his^-asws killer – referring to the second usurper. Then he^-la will be brought forth along with Qunfuz and they^-la will be lashed with whips of fire. The whips will be such that if one of them hits the oceans, they will boil from the east to the west and if (even one whip) touches the mountains, they will all melt and turn to ash.

Then Amir-ul-Momineen^-asws will kneel before Allah^-azwj so that Allah^-azwj Judges between him^-asws and the fourth usurper – Muawiyah^-la. Then they (the second usurper, Qunfuz and Muawiyah) will be thrown in a well (of fire) which will be covered so no one can see them and they will not be able to see anyone. So those who followed them (in this life) will say, “Our Lord! show us those who led us astray from among the jinn and the men that we may trample them under our feet so that they may be of the lowest.” (41:29).  Allah^-azwj, the Mighty and Sublime, will reply “it will not profit you this day that you are sharers in the chastisement.”  (43:39). This is when they will scream in distress and call for destruction.  The Two will come to the Pool, (imprisoned) by the Keepers (of Hell) and will say to Amir-ul-Momineen^-asws,  Forgive us, give us some water and save us.”  They will be told: “But when they shall see it nigh, the faces of those who disbelieve shall be sorry and it shall be said; This is that which you used to call for.” (67:27) by referring to yourselves as the commanders of the believers.  Return to Hell thirsty. You shall receive no drink but Hamim and Ghislin. So the intercession of intercessors shall not avail them.” (74:48).[14]

Ali^-asws Ibn Abi Talib^-asws’s three Sons like those of Haroun^-as – Shabbar, and Shabbir, and Mubasshira’

قب، المناقب لابن شهرآشوب أَبُو بَكْرٍ الشِّيرَازِيُّ فِيمَا نَزَلَ مِنَ الْقُرْآنِ فِي أَمِيرِ الْمُؤْمِنِينَ ع عَنْ مُقَاتِلٍ عَنْ عَطَاءٍ فِي قَوْلِهِ تَعَالَى‏ وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ‏^[15] كَانَ فِي التَّوْرَاةِ يَا مُوسَى إِنِّي اخْتَرْتُكَ وَ اخْتَرْتُ لَكَ وَزِيراً^[16] هُوَ أَخُوكَ يَعْنِي هَارُونَ لِأَبِيكَ وَ أُمِّكَ كَمَا اخْتَرْتُ لِمُحَمَّدٍ إِلْيَا هُوَ أَخُوهُ وَ وَزِيرُهُ وَ وَصِيُّهُ وَ الْخَلِيفَةُ مِنْ بَعْدِهِ طُوبَى لَكُمَا مِنْ أَخَوَيْنِ وَ طُوبَى لَهُمَا مِنْ أَخَوَيْنِ إِلْيَا أَبُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ وَ مُحَسِّنٌ‏ الثَّالِثُ مِنْ وُلْدِهِ كَمَا جَعَلْتُ لِأَخِيكَ هَارُونَ شبرا [شَبَّرَ] وَ شَبِيراً وَ مبشرا [مُشَبِّراً]^[17].

Al-Manaqib of Ibn Shehr Ashoub – Abu Bakr Al-Shirazi, regarding what was Revealed from the Quran regarding Amir-ul-Momineen^-asws, from Muqatil, from Ata’a, regarding the Words of the Exalted: And We had Given Musa the Book [41:45] – There was in the Torah: O Musa^-as! I^-azwj Chose you and Chose your Vizier for you. He is your brother, meaning Haroun^-as, of your father and your mother, just as I^-azwj Chose Elia (Ali^-asws) for Muhammad^-saww. He^-asws is his^-saww brother, and his^-saww Vizier, and his^-saww successor, and the Caliph from after him^-saww. Beatitude for both of you^-asws of the two brothers, and beatitude for both of them from the two brothers, Elia^-asws, father of the two grandsons Al-Hassan^-asws and Al-Husayn^-asws and Mohsin^-asws, the third from his sons, just as I^-azwj Made for your brother Haroun^-as, Shabbar, and Shabbir, and Mubasshira’.

Possible Shahadat date of Mohsin^-asws Ibn Ali^-asws

التوحيد لي‏، الأمالي للصدوق عَنِ ابْنِ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَعْنٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَاتِكَةَ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ الْفِهْرِيِّ عَنْ عَمْرٍو الْأَوْزَاعِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ خَطَبَهَا بَعْدَ مَوْتِ النَّبِيِّ ص بِتِسْعَةِ أَيَّامٍ وَ ذَلِكَ حِينَ فَرَغَ مِنْ جَمْعِ الْقُرْآنِ

(The books) ‘Al Tawheed’, (and) ‘Al Amaali’ of Al Sadouq – from Ibn Isam, from Al Kulayni, from Muhammad Bin Ali Bin Ma’an, from Muhammad Bin Ali Bin Aatika, from Al-Husayn Bin Al Nazr Al Fihry, from Amro Al Awzaie, from Amro Bin Shimr, from Jabir Bin Yazeed Al Ju’fy,

‘From Abu Ja’far Muhammad Bin Ali Al-Baqir^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Amir Al-Momineen^-asws said in a sermon he^-asws had addressed after death of the Prophet^-saww by nine days, and what was when he^-asws was free from collecting the Quran. (some compilation of the Holy Quran was completed by 8^th of Rabi ul Awwal)

فَقَالَ‏ الْحَمْدُ لِلَّهِ الَّذِي أَعْجَزَ الْأَوْهَامَ أَنْ تَنَالَ إِلَّا وُجُودَهُ وَ حَجَبَ الْعُقُولَ أَنْ تَتَخَيَّلَ ذَاتَهُ فِي امْتِنَاعِهَا مِنَ الشَّبَهِ وَ الشَّكْلِ بَلْ هُوَ الَّذِي لَمْ يَتَفَاوَتْ فِي ذَاتِهِ وَ لَمْ يَتَبَعَّضْ بِتَجْزِئَةِ الْعَدَدِ فِي كَمَالِهِ

He^-asws said: ‘The Praise is for Allah^-azwj Who Frustrates the imagination from attaining except His^-azwj existence, and Veiled the intellects from thinking about His^-azwj Self regarding its prevention from the resemblance and the similarities. But, He^-azwj is the One^-azwj Who does not differ in His^-azwj Self and cannot be segmented with numbered segments in His^-azwj Perfection.

فَارَقَ الْأَشْيَاءَ لَا عَلَى اخْتِلَافِ الْأَمَاكِنِ وَ تَمَكَّنَ مِنْهَا لَا عَلَى الْمُمَازَجَةِ وَ عَلِمَهَا لَا بِأَدَاةٍ لَا يَكُونُ الْعِلْمُ إِلَّا بِهَا وَ لَيْسَ بَيْنَهُ وَ بَيْنَ مَعْرُوفِهِ عِلْمُ غَيْرِهِ

He^-azwj Separates the things, not upon different possibilities, and He^-azwj Enables from these, not upon the mixing, and He^-azwj Knows these not by a tool, the knowledge cannot be except by it; and there isn’t between Him^-azwj and His^-azwj Knowing, some else’s knowledge.

إِنْ قِيلَ كَانَ فَعَلَى تَأْوِيلِ أَزَلِيَّةِ الْوُجُودِ- وَ إِنْ قِيلَ لَمْ يَزَلْ فَعَلَى تَأْوِيلِ نَفْيِ الْعَدَمِ فَسُبْحَانَهُ وَ تَعَالَى عَنْ قَوْلِ مَنْ عَبَدَ سِوَاهُ وَ اتَّخَذَ إِلَهاً غَيْرَهُ عُلُوّاً كَبِيراً

If it is said, ‘He^-azwj was’, it would be upon interpretation of the eternal existence, and if it is said, ‘He^-azwj will not cease to be’, it would be upon interpretation of negation of the non-existence. Glorious is He^-azwj and Exalted from words of the ones worshipping other than Him^-azwj and taking a god other than Him^-azwj, Lofty, Great!

نَحْمَدُهُ بِالْحَمْدِ الَّذِي ارْتَضَاهُ لِخَلْقِهِ وَ أَوْجَبَ قَبُولَهُ عَلَى نَفْسِهِ- وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ

We praise Him^-azwj with the praise which He^-azwj is Pleased for His^-azwj creatures and obligated its acceptance upon Himself^-azwj; and I^-asws testify that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj; and I^-asws that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww.

شَهَادَتَانِ تَرْفَعَانِ الْقَوْلَ وَ تُضَاعِفَانِ الْعَمَلَ خَفَّ مِيزَانٌ تُرْفَعَانِ مِنْهُ وَ ثَقُلَ مِيزَانٌ تُوضَعَانِ فِيهِ وَ بِهِمَا الْفَوْزُ بِالْجَنَّةِ وَ النَّجَاةُ مِنَ النَّارِ وَ الْجَوَازُ عَلَى الصِّرَاطِ

Two testimonies raising the words and multiplying the deeds. Light is the scale these two are lifted from it, and heavy is the scale these two are place in it, and with these to is the success with the Paradise and the salvation from the Fire, and the crossing upon the Bridge.

وَ بِالشَّهَادَتَيْنِ تَدْخُلُونَ الْجَنَّةَ وَ بِالصَّلَاةِ تَنَالُونَ الرَّحْمَةَ فَأَكْثِرُوا مِنَ الصَّلَاةِ عَلَى نَبِيِّكُمْ وَ آلِهِ- إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً

And with the two testimonies you will be entering the Paradise, and with the Salawaat you will be achieving the Mercy, therefore frequent from the Salawaat upon your Prophet^-saww and his^-saww Progeny^-asws. Surely, Allah and His Angels are Sending Salawaat upon the Prophet. O you those who believe! Send Salawaat upon him and submit submissively [33:56].

أَيُّهَا النَّاسُ إِنَّهُ لَا شَرَفَ أَعْلَى مِنَ الْإِسْلَامِ وَ لَا كَرَمَ أَعَزُّ مِنَ التَّقْوَى وَ لَا مَعْقِلَ أَحْرَزُ مِنَ الْوَرَعِ وَ لَا شَفِيعَ أَنْجَحُ مِنَ التَّوْبَةِ وَ لَا كَنْزَ أَنْفَعُ مِنَ الْعِلْمِ وَ لَا عِزَّ أَرْفَعُ مِنَ الْحِلْمِ وَ لَا حَسَبَ أَبْلَغُ مِنَ الْأَدَبِ

O you people! There is no nobility loftier than Al Islam, nor any honour dearer than the piety, nor any fort more protective than the devoutness, nor any intercessor more profitable than the repentance, nor any treasure more beneficial than the knowledge, nor any might higher than the forbearance, nor any pedigree further reaching than the etiquettes.

وَ لَا نَصَبَ أَوْضَعُ مِنَ الْغَضَبِ وَ لَا جَمَالَ أَزْيَنُ مِنَ الْعَقْلِ وَ لَا سَوْأَةَ أَسْوَأُ مِنَ الْكَذِبِ وَ لَا حَافِظَ أَحْفَظُ مِنَ الصَّمْتِ وَ لَا لِبَاسَ أَجْمَلُ مِنَ الْعَافِيَةِ وَ لَا غَائِبَ أَقْرَبُ مِنَ الْمَوْتِ-

And there is no lineage lowlier than the anger, nor any beauty more adorning than the intellect, nor any evil deed eviler than the lying, nor any protector more protective than the silence, nor any clothing more beautiful than the good health, nor any absentee closer than the death.

أَيُّهَا النَّاسُ إِنَّهُ مَنْ مَشَى عَلَى وَجْهِ الْأَرْضِ فَإِنَّهُ يَصِيرُ إِلَى بَطْنِهَا وَ اللَّيْلُ وَ النَّهَارُ مُسْرِعَانِ فِي هَدْمِ الْأَعْمَارِ وَ لِكُلِّ ذِي رَمَقٍ قُوتٌ وَ لِكُلِّ حَبَّةٍ آكِلٌ وَ أَنْتَ قُوتُ الْمَوْتِ وَ إِنَّ مَنْ عَرَفَ الْأَيَّامَ لَمْ يَغْفُلْ عَنِ الِاسْتِعْدَادِ لَنْ يَنْجُوَ مِنَ الْمَوْتِ غَنِيٌّ بِمَالِهِ وَ لَا فَقِيرٌ لِإِقْلَالِهِ-

O you people! Surely the one who walks upon surface of the earth is destined to be in its interior; and the night and the day are both being quick in demolishing the lifespans; and for every one with breathing is daily subsistence, and for every seed there is an eater, and  you are subsistence (food) of the death, and the one who recognises the days will not be heedless from the preparation. Neither will a rich one be saved from the death by his wealth, nor will a poor one due to lack of it.

أَيُّهَا النَّاسُ مَنْ خَافَ رَبَّهُ كَفَّ ظُلْمَهُ وَ مَنْ لَمْ يَرْعَ فِي كَلَامِهِ أَظْهَرَ هُجْرَهُ وَ مَنْ لَمْ يَعْرِفِ الْخَيْرَ مِنَ الشَّرِّ فَهُوَ بِمَنْزِلَةِ الْبَهْمِ‏ مَا أَصْغَرَ الْمُصِيبَةَ مَعَ عِظَمِ الْفَاقَةِ غَداً

O you people! One who fears his Lord^-azwj will restrain his injustice, and one who does not care about his talk, his abandonment will be revealed; and one who does not recognise the good from the evil, he is at the status of the beast. How small is the calamity with mightiness of the destitution tomorrow (Qiyamah).

هَيْهَاتَ هَيْهَاتَ وَ مَا تَنَاكَرْتُمْ إِلَّا لِمَا فِيكُمْ مِنَ الْمَعَاصِي‏ وَ الذُّنُوبِ فَمَا أَقْرَبَ الرَّاحَةَ مِنَ التَّعَبِ وَ الْبُؤْسَ مِنَ النَّعِيمِ وَ مَا شَرٌّ بِشَرٍّ بَعْدَهُ الْجَنَّةُ وَ مَا خَيْرٌ بِخَيْرٍ بَعْدَهُ النَّارُ وَ كُلُّ نَعِيمٍ دُونَ الْجَنَّةِ مَحْقُورٌ وَ كُلُّ بَلَاءٍ دُونَ النَّارِ عَافِيَةٌ.

Far be it! Far be it! And you are not denying except due to what disobedience and the sins withing you. How near is the comfort from the fatigue, and the misery from the bliss; and there is no evil with an evil after which is the Paradise, and there is no good with a good after which is the Fire; and every bounty apart from the Paradise is lowly, and all afflictions apart from the Fire is well-being’’.^[18]

Appendix I:[19] The Compilation of the Holy Quran

قال سلمان: فلما أن كان الليل حمل علي عليه السلام فاطمة عليها السلام على حمار وأخذ بيدي ابنيه الحسن والحسين عليهما السلام، فلم يدع أحدا من أهل بدر من المهاجرين ولا من الأنصار إلا أتاه في منزله فذكرهم حقه ودعاهم إلى نصرته، فما استجاب له منهم إلا أربعة وأربعون رجلا. فأمرهم أن يصبحوا بكرة محلقين رؤوسهم معهم سلاحهم ليبايعوا على الموت. فأصبحوا فلم يواف منهم أحد إلا أربعة. فقلت لسلمان: من الأربعة؟ فقال: أنا وأبو ذر والمقداد والزبير بن العوام. ثم أتاهم علي عليه السلام من الليلة المقبلة فناشدهم، فقالوا: (نصبحك بكرة) فما منهم أحد أتاه غيرنا. ثم أتاهم الليلة الثالثة فما أتاه غيرنا.

Amir-ul-Momineen^-asws established his-asws proof on the generations to come

Salman^-ra said, ‘When it was night time, Ali^-asws made Fatima^-asws ride on a mule, and took both of his^-asws sons^-asws, Al-Hassan^-asws and Al-Husayn^-asws by their^-asws hands. He^-asws did not call upon anyone from the people of Badr from the ‘al-Mahajir’ as well as the ‘Al-Ansar’ but he^-asws came up to them in their houses. He^-asws reminded them of his^-asws rights, and called upon them to his^-asws help. No one answered his^-asws call for this except for forty-four of them. He^-asws ordered them to shave off their heads and come over the next morning with their weapons to pay allegiance to death. No one was faithful to it except for four. I said to Salman^-ra, ‘Who were the four?’ He^-ra said, ‘I^-ra, and Abu Dharr^-ra, and Miqdad^-ra and Zubayr Bin Al-Awaam’. Then Ali^-asws went back to them on the second night and urged them for help. They said, ‘Tomorrow morning’. Not one of them came to him^-asws except for us. Then he^-asws went to them on the third night. No one came to him^-asws apart from us’.

علي عليه السلام يجمع القرآن ويعرضه على الناس فلما رآى غدرهم وقلة وفائهم له لزم بيته وأقبل على القرآن يؤلفه ويجمعه، فلم يخرج من بيته حتى جمعه وكان في الصحف والشظاظ والأسيار والرقاع. فلما جمعه كله وكتبه بيده على تنزيله وتأويله والناسخ منه والمنسوخ، بعث إليه أبو بكر أن اخرج فبايع. فبعث إليه علي عليه السلام: (إني لمشغول وقد آليت نفسي يمينا أن لا أرتدي رداء إلا للصلاة حتى أؤلف القرآن وأجمعه).

Ali^-asws started collecting the Quran to present it to the people. When he^-asws saw their treachery and their lack of loyalty to him^-asws, he^-asws turned towards the Quran to collect it. He^-asws did not come out from his^-asws house until he^-asws had collected it, and it used to be written on the paper, and on the wood, and the skin, and other bits. When he^-asws had collected the whole of it, and (was in the process of) writing it by his^-asws own hand in accordance with its Revelation, and its explanation, and the Abrogating and the Abrogated, Abu Bakr sent for him^-asws to come out and pay allegiance to him. Ali^-asws sent a message to him: ‘I^-asws am busy and have taken it upon myself^-asws that I^-asws shall not put on a robe except for Prayer until I^-asws have compiled the Quran and collected it’.

فسكتوا عنه أياما فجمعه في ثوب واحد وختمه، ثم خرج إلى الناس وهم مجتمعون مع أبي بكر في مسجد رسول الله. فنادى علي عليه السلام بأعلى صوته: (يا أيها الناس، إني لم أزل منذ قبض رسول الله صلى الله عليه وآله مشغولا بغسله ثم بالقرآن حتى جمعته كله في هذا الثوب الواحد. فلم ينزل الله تعالى على رسول الله صلى الله عليه وآله آية إلا وقد جمعتها، وليست منه آية إلا وقد جمعتها وليست منه آية إلا وقد أقرأنيها رسول الله صلى الله عليه وآله وعلمني تأويلها). ثم قال لهم علي عليه السلام: لئلا تقولوا غدا: (إنا كنا عن هذا غافلين). ثم قال لهم علي عليه السلام: لئلا تقولوا يوم القيامة إني لم أدعكم إلى نصرتي ولم أذكركم حقي، ولم أدعكم إلى كتاب الله من فاتحته إلى خاتمته. فقال عمر: ما أغنانا ما معنا من القرآن عما تدعونا إليه ثم دخل علي عليه السلام بيته.

So they kept quiet from him^-asws for a few days. He^-asws collected in one piece of cloth and sealed it, then came out to the people, and they had gathered around Abu Bakr in the Masjid of the Messenger of Allah^-saww. Ali^-asws called out in a loud voice: ‘O you people! I^-asws Since the passing away of the Messenger of Allah^-saww, I have been preoccupied with his^-saww washing, then with the Quran, and did not cease until I^-asws have collected all of it in this one cloth. There is no Verse that Allah^-azwj the High has Sent down on the Messenger of Allah^-azwj but I^-asws have collected it, and there is no Verse from it except that I^-asws have collected it, and there is no Verse from it except that the Messenger of Allah^-saww had read it out to me^-asws and made known its explanation to me^-asws’. Then Ali^-asws said to them: ‘Lest you say tomorrow that “[7:172] Surely we were heedless of this”. Then Ali^-asws said to them: ‘Lest you say on the Day of Judgement that I^-asws did not call you to help me^-asws and did not remind you of my^-asws right, and did not call you to the Book of Allah^-azwj from its opening up to its end’. Umar said, ‘What we have from the Quran is sufficient for us, but rather, you^-asws are calling us to yourself^-asws’. Then Ali^-asws entered his^-asws house’.

وقال عمر لأبي بكر: أرسل إلى علي فليبايع، فإنا لسنا في شيئ حتى يبايع، ولو قد بايع أمناه. فأرسل إليه أبو بكر: (أجب خليفة رسول الله) فأتاه الرسول فقال له ذلك. فقال له علي عليه السلام: (سبحان الله ما أسرع ما كذبتم على رسول الله، إنه ليعلم ويعلم الذين حوله أن الله ورسوله لم يستخلفا غيري). وذهب الرسول فأخبره بما قال له.

And Umar said to Abu Bakr, ‘Send a message to Ali^-asws to pay allegiance, for there is nothing in this (Caliphate) until he^-asws pays allegiance, and if he^-asws were to do so, it will be secure’. Abu Bakr sent a message to him^-asws, ‘Answer to the Caliph of the Messenger of Allah^-saww’. The messenger came and said that to him^-asws. Ali^-asws replied to him: ‘Glory be to Allah^-azwj, with what haste you have forged a lie to the Messenger of Allah^-saww, he knows and those that surround him know that the Allah^-azwj and His^-azwj Messenger^-saww did not appoint a Caliph other than myself^-asws’. The messenger went and informed him(Abu Bakr) of what he^-asws had said to him.

قال: اذهب فقل له: (أجب أمير المؤمنين أبا بكر) فأتاه فأخبره بما قال. فقال له علي عليه السلام: سبحان الله ما والله طال العهد فينسى. فوالله إنه ليعلم أن هذا الاسم لا يصلح إلا لي، ولقد أمره رسول الله وهو سابع سبعة فسلموا علي بإمرة المؤمنين. فاستفهم هو وصاحبه عمر من بين السبعة فقالا: أحق من الله ورسوله؟ فقال لهما رسول الله صلى الله عليه وآله: نعم، حقا حقا من الله ورسوله إنه أمير المؤمنين وسيد المسلمين وصاحب لواء الغر المحجلين، يقعده الله عز وجل يوم القيامة على الصراط، فيدخل أوليائه الجنة وأعداءه النار. فانطلق الرسول فأخبره بما قال. قال: فسكتوا عنه يومهم ذلك.

Abu Bakr said, ‘Say to him^-asws, ‘Answer to Amir-ul-Momineen Abu Bakr’. He came to him^-asws, and informed him of what Abu Bakr had said. Ali^-asws said to him: ‘Glory be to Allah^-azwj, by Allah^-azwj it has not been long and he has forgotten it. By Allah^-azwj, he knows that this is a name, which is not correct except for myself^-asws, and the Messenger of Allah^-saww has ordered it, and he himself was the seventh one who had saluted me^-asws as Amir-ul-Momineen. He (Abu Bakr) and his companion Umar were among those seven (people) who inquired by saying, ‘Is this truth from Allah^-azwj and His^-azwj Prophet^-saww?’ The Messenger of Allah^-saww said to them: ‘Yes, truth. Truth from Allah^-azwj and from His^-azwj Messenger^-saww that he^-asws is Amir-ul-Momineen and the Chief of the Muslims, and the standard bearer, and the resplendent face.

Allah^-azwj Mighty and Majestic will Make him^-asws to be seated on the Day of Judgement, on the Path. He^-asws will make to enter his^-asws friends into the Paradise, and his^-asws enemies into the Fire’. The messenger returned and informed him of what he^-asws had said. He kept quiet from him on that day.

فلما كان الليل حمل علي عليه السلام فاطمة عليها السلام على حمار وأخذ بيدي ابنيه الحسن والحسين عليهما السلام، فلم يدع أحدا من أصحاب رسول الله صلى الله عليه وآله إلا أتاه في منزله، فناشدهم الله حقه ودعاهم إلى نصرته. فما استجاب منهم رجل غيرنا الأربعة، فإنا حلقنا رؤوسنا وبذلنا له نصرتنا، وكان الزبير أشدنا بصيرة في نصرته.

Completion of the argument on the ‘Al-Ansar’ and seeking their loyalty by their allegiance –

When it was night time, Ali^-asws made Fatima^-asws ride on a mule, and took the hand of his^-asws sons^-asws Al-Hassan^-asws and Al-Husayn^-asws. There was not a single one from the companions of the Messenger of Allah^-saww, but he^-asws visited him in his house. He^-asws urged them of Allah^-azwj and of his^-asws rights, and called upon them for his^-asws help. No man answered from them except for us four. So we shaved our heads, and expressed our support to him^-asws, and Al-Zubayr was, among us showing the most fervour and support’.

Appendix-II: The Punishment of the Enemies of Ahl Al-Bayt^-asws

وَ بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْأَرَّجَانِيِّ قَالَ: صَحِبْتُ أَبَا عَبْدِ اللَّهِ ع فِي طَرِيقِ مَكَّةَ مِنَ الْمَدِينَةِ فَنَزَلْنَا مَنْزِلًا يُقَالُ لَهُ عُسْفَانُ ثُمَّ مَرَرْنَا بِجَبَلٍ أَسْوَدَ عَنْ يَسَارِ الطَّرِيقِ مُوحِشٍ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ ص مَا أَوْحَشَ هَذَا الْجَبَلَ مَا رَأَيْتُ فِي الطَّرِيقِ مِثْلَ هَذَا فَقَالَ لِي يَا ابْنَ بَكْرٍ أَ تَدْرِي أَيُّ جَبَلٍ هَذَا قُلْتُ لَا قَالَ هَذَا جَبَلٌ يُقَالُ لَهُ الْكَمَدُ وَ هُوَ عَلَى وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ وَ فِيهِ قَتَلَةُ أَبِيَ الْحُسَيْنِ ع اسْتَوْدَعَهُمْ فِيهِ تَجْرِي مِنْ تَحْتِهِمْ مِيَاهُ جَهَنَّمَ مِنَ الْغِسْلِينِ وَ الصَّدِيدِ وَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنْ جُبِّ الْجَوِي وَ مَا يَخْرُجُ مِنَ الْفَلَقِ مِنْ أَثَامٍ وَ مَا يَخْرُجُ مِنْ طِينَةِ الْخَبَالِ وَ مَا يَخْرُجُ مِنْ جَهَنَّمَ وَ مَا يَخْرُجُ مِنْ لَظَى وَ مِنَ الْحُطَمَةِ- وَ مَا يَخْرُجُ مِنْ سَقَرَ وَ مَا يَخْرُجُ مِنَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنَ الْهَاوِيَةِ وَ مَا يَخْرُجُ مِنَ السَّعِيرِ-

وَ مَا مَرَرْتُ‏ بِهَذَا الْجَبَلِ‏ فِي‏ سَفَرِي‏ فَوَقَفْتُ‏ بِهِ‏ إِلَّا رَأَيْتُهُمَا يَسْتَغِيثَانِ إِلَيَّ وَ إِنِّي لَأَنْظُرُ إِلَى قَتَلَةِ أَبِي وَ أَقُولُ لَهُمَا إِنَّمَا هَؤُلَاءِ فَعَلُوا مَا أَسَّسْتُمَا لَمْ تَرْحَمُونَا إِذْ وُلِّيتُمْ- وَ قَتَلْتُمُونَا وَ حَرَمْتُمُونَا وَ وَثَبْتُمْ عَلَى قَتْلِنَا [حَقِّنَا] وَ اسْتَبْدَدْتُمْ بِالْأَمْرِ دُونَنَا فَلَا رَحِمَ اللَّهُ مَنْ يَرْحَمُكُمَا ذُوقَا وَبَالَ مَا قَدَّمْتُمَا وَ مَا اللَّهُ‏ بِظَلَّامٍ لِلْعَبِيدِ وَ أَشَدُّهُمَا تَضَرُّعاً وَ اسْتِكَانَةً الثَّانِي فَرُبَّمَا وَقَفْتُ عَلَيْهِمَا لِيَتَسَلَّى عَنِّي بَعْضُ مَا فِي قَلْبِي- وَ رُبَّمَا طَوَيْتُ الْجَبَلَ الَّذِي هُمَا فِيهِ وَ هُوَ جَبَلُ الْكَمَدِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِذَا طَوَيْتَ الْجَبَلَ فَمَا تَسْمَعُ قَالَ أَسْمَعُ أَصْوَاتَهُمَا يُنَادِيَانِ عَرِّجْ عَلَيْنَا نُكَلِّمْكَ فَإِنَّا نَتُوبُ وَ أَسْمَعُ مِنَ الْجَبَلِ صَارِخاً يَصْرُخُ بِي أَجِبْهُمَا وَ قُلْ لَهُمَا اخْسَؤُا فِيها وَ لا تُكَلِّمُونِ‏ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَنْ مَعَهُمْ قَالَ كُلُّ فِرْعَوْنٍ عَتَا عَلَى اللَّهِ وَ حَكَى اللَّهُ عَنْهُ فِعَالَهُ وَ كُلُّ مَنْ عَلَّمَ الْعِبَادَ الْكُفْرَ فَقُلْتُ مَنْ هُمْ قَالَ نَحْوُ بُولِسَ الَّذِي عَلَّمَ الْيَهُودَ أَنَّ يَدَ اللَّهِ مَغْلُولَةٌ وَ نَحْوُ نَسْطُورَ الَّذِي عَلَّمَ النَّصَارَى أَنَّ عِيسَى الْمَسِيحَ ابْنُ اللَّهِ وَ قَالَ لَهُمْ هُمْ ثَلَاثَةٌ وَ نَحْوُ فِرْعَوْنِ مُوسَى الَّذِي قَالَ- أَنَا رَبُّكُمُ الْأَعْلى‏ وَ نَحْوُ نُمْرُودَ الَّذِي قَالَ قَهَرْتُ أَهْلَ الْأَرْضِ وَ قَتَلْتُ مَنْ فِي السَّمَاءِ وَ قَاتِلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَاتِلِ فَاطِمَةَ وَ مُحَسِّنٍ وَ قَاتِلِ الْحَسَنِ وَ الْحُسَيْنِ ع فَأَمَّا مُعَاوِيَةُ وَ عَمْرٌو فَمَا يَطْمَعَانِ فِي الْخَلَاصِ وَ مَعَهُمْ كُلُّ مَنْ نَصَبَ لَنَا الْعَدَاوَةَ وَ أَعَانَ عَلَيْنَا بِلِسَانِهِ وَ يَدِهِ وَ مَالِهِ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَنْتَ تَسْمَعُ ذَا كُلَّهُ وَ لَا تُقْرَعُ قَالَ يَا ابْنَ بَكْرٍ إِنَّ قُلُوبَنَا غَيْرُ قُلُوبِ النَّاسِ إِنَّا مُطِيعُونَ مُصَفَّوْنَ مُصْطَفَوْنَ نَرَى مَا لَا يَرَى النَّاسُ وَ نَسْمَعُ مَا لَا يَسْمَعُ النَّاسُ وَ إِنَّ الْمَلَائِكَةَ تَنْزِلُ عَلَيْنَا فِي رِحَالِنَا وَ تَتَقَلَّبُ فِي فُرُشِنَا وَ تَشْهَدُ طَعَامَنَا وَ تَحْضُرُ مَوْتَانَا وَ تَأْتِينَا بِأَخْبَارِ مَا يَحْدُثُ قَبْلَ أَنْ يَكُونَ وَ تُصَلِّي مَعَنَا وَ تَدْعُو لَنَا وَ تُلْقِي عَلَيْنَا أَجْنِحَتَهَا وَ تَتَقَلَّبُ عَلَى‏

أَجْنِحَتِهَا صِبْيَانُنَا وَ تَمْنَعُ الدَّوَابَّ أَنْ تَصِلَ إِلَيْنَا وَ تَأْتِينَا مِمَّا فِي الْأَرَضِينَ مِنْ كُلِّ نَبَاتٍ فِي زَمَانِهِ وَ تَسْقِينَا مِنْ مَاءِ كُلِّ أَرْضٍ نَجِدُ ذَلِكَ فِي آنِيَتِنَا وَ مَا مِنْ يَوْمٍ وَ لَا سَاعَةٍ وَ لَا وَقْتِ صَلَاةٍ إِلَّا وَ هِيَ تَتَهَيَّأُ لَهَا وَ مَا مِنْ لَيْلَةٍ تَأْتِي عَلَيْنَا إِلَّا وَ أَخْبَارُ كُلِّ أَرْضٍ عِنْدَنَا وَ مَا يَحْدُثُ فِيهَا وَ أَخْبَارُ الْجِنِّ وَ أَخْبَارُ أَهْلِ الْهَوَى مِنَ الْمَلَائِكَةِ وَ مَا مِنْ مَلِكٍ يَمُوتُ فِي الْأَرْضِ وَ يَقُومُ غَيْرُهُ إِلَّا أَتَانَا خَبَرُهُ وَ كَيْفَ سِيرَتُهُ فِي الَّذِينَ قَبْلَهُ وَ مَا مِنْ أَرْضٍ مِنْ سِتَّةِ أَرَضِينَ إِلَى السَّابِعَةِ إِلَّا وَ نَحْنُ نُؤْتَى بِخَبَرِهِمْ فَقُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ مُنْتَهَى هَذَا الْجَبَلِ قَالَ إِلَى الْأَرْضِ السَّابِعَةِ [السَّادِسَةِ]- وَ فِيهَا جَهَنَّمُ عَلَى وَادٍ مِنْ أَوْدِيَتِهِ عَلَيْهِ حَفَظَةٌ أَكْثَرُ مِنْ نُجُومِ السَّمَاءِ وَ قَطْرِ الْمَطَرِ وَ عَدَدِ مَا فِي الْبِحَارِ وَ عَدَدِ الثَّرَى قَدْ وُكِّلَ كُلُّ مَلَكٍ مِنْهُمْ بِشَيْ‏ءٍ وَ هُوَ مُقِيمٌ عَلَيْهِ لَا يُفَارِقُهُ قُلْتُ جُعِلْتُ فِدَاكَ إِلَيْكُمْ جَمِيعاً يُلْقُونَ الْأَخْبَارَ قَالَ لَا إِنَّمَا يُلْقَى ذَلِكَ إِلَى صَاحِبِ الْأَمْرِ وَ إِنَّا لَنَحْمِلُ مَا لَا يَقْدِرُ الْعِبَادُ عَلَى الْحُكُومَةِ فِيهِ فَنَحْكُمُ فِيهِ فَمَنْ لَمْ يَقْبَلْ حُكُومَتَنَا جَبَرَتْهُ الْمَلَائِكَةُ عَلَى قَوْلِنَا وَ أَمَرَتِ الَّذِينَ يَحْفَظُونَ نَاحِيَةً أَنْ يَقْسِرُوهُ عَلَى قَوْلِنَا وَ إِنْ كَانَ مِنَ الْجِنِّ مِنْ أَهْلِ الْخِلَافِ وَ الْكُفْرِ أَوْثَقَتْهُ وَ عَذَّبَتْهُ حَتَّى يَصِيرَ إِلَى مَا حَكَمْنَا بِهِ قُلْتُ جُعِلْتُ فِدَاكَ فَهَلْ يَرَى الْإِمَامُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَقَالَ يَا ابْنَ بَكْرٍ فَكَيْفَ يَكُونُ حُجَّةَ اللَّهِ عَلَى مَا بَيْنَ قُطْرَيْهَا وَ هُوَ لَا يَرَاهُمْ وَ لَا يَحْكُمُ فِيهِمْ وَ كَيْفَ يَكُونُ حُجَّةً عَلَى قَوْمٍ غُيَّبٍ لَا يَقْدِرُ عَلَيْهِمْ وَ لَا يَقْدِرُونَ عَلَيْهِ وَ كَيْفَ يَكُونُ مُؤَدِّياً عَنِ اللَّهِ وَ شَاهِداً عَلَى الْخَلْقِ وَ هُوَ لَا يَرَاهُمْ وَ كَيْفَ يَكُونُ حُجَّةً عَلَيْهِمْ وَ هُوَ مَحْجُوبٌ عَنْهُمْ وَ قَدْ جَعَلَ بَيْنَهُمْ وَ بَيْنَهُ أَنْ يَقُومَ بِأَمْرِ رَبِّهِ فِيهِمْ وَ اللَّهُ يَقُولُ‏ وَ ما أَرْسَلْناكَ إِلَّا كَافَّةً لِلنَّاسِ‏ يَعْنِي بِهِ مَنْ عَلَى الْأَرْضِ وَ الْحُجَّةُ مِنْ بَعْدِ النَّبِيِّ ص يَقُومُ مَقَامَ النَّبِيِّ ص مِنْ بَعْدِهِ وَ هُوَ

الدَّلِيلُ عَلَى مَا تَشَاجَرَتْ فِيهِ الْأُمَّةُ وَ الْآخِذُ بِحُقُوقِ النَّاسِ وَ الْقَيَّامُ بِأَمْرِ اللَّهِ- وَ الْمُنْصِفُ لِبَعْضِهِمْ مِنْ بَعْضٍ فَإِذَا لَمْ يَكُنْ مَعَهُمْ مَنْ يَنْفُذُ قَوْلُهُ وَ هُوَ يَقُولُ‏ سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ‏ فَأَيُّ آيَةٍ فِي الْآفَاقِ غَيْرِنَا أَرَاهَا اللَّهُ أَهْلَ الْآفَاقِ- وَ قَالَ‏ ما نُرِيهِمْ مِنْ آيَةٍ إِلَّا هِيَ أَكْبَرُ مِنْ أُخْتِها فَأَيُّ آيَةٍ أَكْبَرُ مِنَّا وَ اللَّهِ إِنَّ بَنِي هَاشِمٍ وَ قُرَيْشاً لَتَعْرِفُ مَا أَعْطَانَا اللَّهُ وَ لَكِنَّ الْحَسَدَ أَهْلَكَهُمْ كَمَا أَهْلَكَ إِبْلِيسَ وَ إِنَّهُمْ لَيَأْتُونَنَا إِذَا اضْطُرُّوا وَ خَافُوا عَلَى أَنْفُسِهِمْ فَيَسْأَلُونَّا فَنُوَضِّحُ لَهُمْ فَيَقُولُونَ نَشْهَدُ أَنَّكُمْ أَهْلُ الْعِلْمِ ثُمَّ يَخْرُجُونَ فَيَقُولُونَ مَا رَأَيْنَا أَضَلَّ مِمَّنِ اتَّبَعَ هَؤُلَاءِ وَ يَقْبَلُ مَقَالَتَهُمْ قُلْتُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الْحُسَيْنِ ع لَوْ نُبِشَ كَانُوا يَجِدُونَ فِي قَبْرِهِ شَيْئاً قَالَ يَا ابْنَ بَكْرٍ مَا أَعْظَمَ مَسَائِلَكَ الْحُسَيْنُ ع مَعَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ الْحَسَنِ فِي مَنْزِلِ رَسُولِ اللَّهِ ص يُحْبَوْنَ كَمَا يُحْبَى وَ يُرْزَقُونَ كَمَا يُرْزَقُ فَلَوْ نُبِشَ فِي أَيَّامِهِ لَوُجِدَ وَ أَمَّا الْيَوْمَ فَهُوَ حَيٌّ عِنْدَ رَبِّهِ يُرْزَقُ وَ يَنْظُرُ إِلَى مُعَسْكَرِهِ وَ يَنْظُرُ إِلَى الْعَرْشِ مَتَى يُؤْمَرُ أَنْ يَحْمِلَهُ وَ إِنَّهُ لَعَلَى يَمِينِ الْعَرْشِ مُتَعَلِّقٌ يَقُولُ يَا رَبِّ أَنْجِزْ لِي مَا وَعَدْتَنِي وَ إِنَّهُ لَيَنْظُرُ إِلَى زُوَّارِهِ وَ هُوَ أَعْرَفُ بِهِمْ وَ بِأَسْمَاءِ آبَائِهِمْ وَ بِدَرَجَاتِهِمْ وَ بِمَنْزِلَتِهِمْ عِنْدَ اللَّهِ مِنْ أَحَدِكُمْ بِوَلَدِهِ وَ مَا فِي رَحْلِهِ وَ إِنَّهُ لَيَرَى مَنْ يَبْكِيهِ فَيَسْتَغْفِرُ لَهُ رَحْمَةً لَهُ وَ يَسْأَلُ أَبَاهُ الِاسْتِغْفَارَ لَهُ وَ يَقُولُ لَوْ تَعْلَمُ أَيُّهَا الْبَاكِي مَا أُعِدَّ لَكَ لَفَرِحْتَ أَكْثَرَ مِمَّا جَزِعْتَ فَلَيَسْتَغْفِرُ لَهُ كُلُّ مَنْ سَمِعَ بُكَاءَهُ مِنَ الْمَلَائِكَةِ فِي السَّمَاءِ وَ فِي الْحَائِرِ وَ يَنْقَلِبُ وَ مَا عَلَيْهِ مِنْ ذَنْبٍ.

I accompanied Imam Sadiq^-asws from Medina to Mecca. On our journey, we stopped in an area called Usfan and passed by a black, frightening mountain to the left of the road.  I said, “O son of Rasool Allah^-asws! How frightening this mountain is! I have never seen anything like this on our route.”  Imam^-asws asked, “Ibne Bukair! Do you know which mountain it is?”

I replied, “No.”  Imam^-asws said: This is a mountain called Kamad and it overlooks a valley of Hell, which contains the killers of my father, Hussain^-asws.  Liquids of Hell flow under the killers of my father (in this valley). These liquids include Ghislin, Sadid, Hamim that which emerges from the Putrid Well, that which comes out from the clay of Khabal (pus), that which comes out from Jahannam, that which comes out from Hutamah, that which comes out from Saqar, that which comes out from Hamim, that which comes out from Hawiya and that which comes out from Sa’ir.

Every time I^-asws pass by this mountain on my^-asws journey, I^-asws stop and see those ‘Two’ seeking refuge with me^-asws and I^-asws look at the killers of my ancestors-^-asws and I^-asws say to them (Two): “Indeed you established the foundations of that which the killers of Hussain^-asws did.  You showed us^-asws no mercy at the time of reign. You killed us^-asws, denied and usurped our^-asws rights and tyrannized our^-asws affairs by deposing us.

May Allah^-azwj not have Mercy on those who have mercy on you two (First and Second).  Now taste the evil result of that which you brought forth, because Allah^-azwj is not Unjust to any of His^-azwj servants.”  Sometimes I^-asws climb the mountain of Kamad, which is where those two are located and I^-asws stand there to soothe some of that which is in my heart and the second one begs and succumbs to despair more intensely.

(The narrator says) I asked, “May I be sacrificed for you^-asws! What do you^-asws hear when you^-asws climb this mountain?”  Imam^-asws replied: I^-asws hear the voices of those two. They call out, “Come to us so that we can talk, indeed we repent.” And (then) I hear a call from the mountains which cries out, “Answer them and tell them, ‘Remain condemned in it and speak not to me’ (23:108).”

(The narrator says) I asked, “May I be sacrificed for you^-asws! Who else is with them?”  Imam^-asws replied, “Every tyrant Firon, whose actions Allah^-azwj has Mentioned (in the Quran) and everyone who taught disbelief to the servants of Allah^-azwj.”  I asked, “Who are they?”  Imam^-asws replied:  The likes of Bulis, who taught the Jews that “…the hand of Allah is tied up!” (5:64); the likes of Nastur who taught the Christians that Isa …”Al-Masih is the son of Allah” (9:30) and who told them that they are three; the likes of Firon (at the time) of Musa^-as who said, “I am your lord, the most high,” (79:24); and the likes of Namrud who said, “I have overpowered everyone on earth and I have killed those in the heavens”; and the killer of Amir-ul-Momineen^-asws, the killer of (Syeda) Fatima^-asws and Mohsin^-asws and the killers of Hassan^-asws and Hussain^-asws; and also Muawiyah and Amr Ibne Aas, who have no hope of being saved and anyone who incited animosity against us^-asws and helped (our enemies) with his tongue, wealth or hand against us^-asws will also be with them.

I asked, “May I be sacrificed on you! You hear all of this and you are not frightened?”  Imam^-asws replied: O son of Bukair! Our^-asws hearts are not like the hearts of the people. We^-asws are Allah^-azwj’s obedient, purified and chosen servants. We^-asws see that which people do not see and we^-asws hear that which people don’t hear.  The angels come down to us^-asws (while we are traveling) on our conveyances. They roll in our^-asws beds. They witness us^-asws when we^-asws eat, they attend our^-asws funerals and they bring the news of that which will take place in the future to us. They pray with us, they pray for us, they place their wings over us and our children roll over their wings. They prevent the animals from coming near us^-asws.  They bring various types of seasonal fruits for us^-asws from different lands and water from every land for us^-asws, which we find in our jugs.  There is not any day or hour or prayer time when the angels are not prepared (to serve us).  The news of every land and that which takes place in it, the news of the Jinn and the news of all angels in the heavens are brought to us^-asws every night.

Whenever an angel dies in any land and is replaced with another angel, we are informed of it and we are informed about the performance of this angel in comparison to the angel he replaced.  The news of all the six earths all the way to the seventh earth is brought to us^-asws (at all times).  I asked, “May I be sacrificed for you^-asws! Where does this mountain end?”  Imam^-asws replied, “In the seventh earth and Hell is located in one of its valleys. There are many keepers who guard this valley. Their number is greater than the number of stars in the sky, drops of rain, creation in the seas and the grains of soil in the earth. Every one of these keepers from among the angels has a dedicated duty, which he carries out and never abandons it.”  I asked, “May I be sacrificed for you^-asws! The angels report to all of you^-asws?”  Imam^-asws said: No, they only report to the Master of Affair (the Imam of the time). Indeed we are the masters of affairs over which none of the servants of Allah can rule.  Whenever someone does not accept our^-asws ruling (about these specific matters), the angels force him to (carry out) our^-asws will and order the keepers who are dedicated to him, to force him to (carry out) our^-asws will. And if they are among the disbelieving Jinn, the angels put shackles around them and torture them until they submit to our^-asws ruling in those matters.

I asked, “May I be sacrificed for you! Can the Imam^-asws see everything from the east to west?”  Imam^-asws replied: O son of Bukair! How can he be the Proof of Allah^-azwj over the entire earth without seeing and ruling everyone?  And how can he be the Proof over people who are not in his presence, who cannot reach him and over whom he has no power?  How can he convey Allah^-azwj’s Message and act as Allah^-azwj’s witness over the creation if he cannot see them?  How can he be the Proof on the people if he is hidden from them while he has been appointed as the medium between the servants and Allah^-azwj, so that he carries the orders of his Lord to them?  Allah^-azwj Says, “We have not sent you but to all of mankind” (34:28). This verse refers to everything on earth (not only mankind). The Proof after Allah’s Messenger^-saww fills the post of Allah^-azwj’s Messenger after him.

He^-asws is the judge in that which the nation disagrees about, the one^-asws who gives people their rights, the one who carries out the orders of Allah^-azwj and he^-asws is the one who justly rules between the people.  And how can the (following) words of Allah^-azwj be fulfilled if the Imam^-asws is not among the people? Allah^-azwj says, “Soon We shall show Our signs to them in the horizons and within themselves” (41:53). And which sign other than us^-asws did Allah^-azwj Show to the people in the horizons?

Allah^-azwj Says, “And We did not show them any sign but it was greater than the other” (43:48). Which sign is greater than us^-asws?  By Allah, Bani Hashim and Quraysh know well that which Allah has bestowed upon us^-asws, but jealousy destroyed them, just as it destroyed Iblis^-la. Indeed they come to us^-asws when they are in distress and when they are in fear and they ask us^-asws (questions), we clarify their questions for them. Then they say to us^-asws, “We bear witness that you are the people of knowledge.” Then they leave us and say, “We have not seen anyone more astray than those who follow them (Ahl Al Bayt^-asws) and accept their words.”

I asked, “May I be sacrificed for you^-asws! If the grave of Imam Hussain^-asws was to be disinterred, would anything be found in it?”  Imam^-asws replied: O son of Bukair! Your questions are (always) about the great matters. Indeed Hussain^-asws along with his^-asws father^-asws, mother^-asws and his brother, Hassan^-asws, are with Allah’s Messenger in his house and they^-asws are being rewarded and sustained, (just) as the Prophet^-saww is.  If his^-saww grave would have been disinterred during his^-saww time, he^-saww would have been found there. But today he^-asws is alive and sustained and he^-asws is with his^-asws Lords. He^-asws looks at his^-asws camp (in Karbala) and he^-asws also looks at the Throne until the time when it is ordered to carry him^-asws.  Indeed Hussain^-asws is hanging on to the right side of the Throne and says, “O my Lord! Fulfil Your promise to me.”

Indeed he looks at those who go to his^-asws Ziyarat and he^-asws knows them; he knows the names of their fathers, their ranks and their positions with Allah^-azwj and that which they carry along with them even better than you know your own sons.  Indeed Hussain^-asws looks at those who cry over him^-asws and he seeks forgiveness for them as an act of mercy and he asks his father to seek forgiveness for them.  And he^-asws says to them, “O those who cry over me^-asws! If you knew that which has been prepared for you, your happiness would be greater than your restlessness.”  Imam^-asws continued, “Indeed all of the angels in the heavens and in the holy shrine who hear those who cry on Hussain^-asws seek forgiveness for them and they (the visitors) will return without any sin.”[20]

[1] Al Kafi – V 6 – The Book of Aqeeqa Ch 10 H 2

[2] He was freed by the Messenger of Allah^saww after the conquest of Mecca.

[3] The Book Of Sulaym Bin Qays Al Hilali, H. 4

[4] Hadith 4, Kitab Sulaym Ibn Qays Hilali , see http://hubeali.com/kitab-e-sulaym/

[5] Hadith 4, Kitab Sulaym Ibn Qays Hilali , see http://hubeali.com/kitab-e-sulaym/

[6] Hadith 4, Kitab Sulaym Ibn Qays Hilali , see http://hubeali.com/kitab-e-sulaym/

[7] Hadith 4, Kitab Sulaym Ibn Qays Hilali , see http://hubeali.com/kitab-e-sulaym/

[8] Kitab Sulaym Bin Qays Al-Hilali, H. 13

[9] Kitab Sulaym Bin Qays Al-Hilali, H. 14

[10] ( 3) التكوير: 8.

[11] بحار الأنوار (ط – بيروت)، ج‏53، ص: 23

[12] الهداية الكبرى، ص: 327,

[13] كامل الزيارات، النص، ص: 326, H. 2.

[14] كامل الزيارات، النص، ص: 332, H. 11

[15] ( 5) سورة المؤمنون: 50.

[16] ( 6) كذا في( ك)، و في غيره من النسخ و المصدر: انى اخترتك وزيرا اه.

[17] ( 7) قال: فى القاموس( 2: 55) شبّر كبقّم و شبير كقمّير و مشبّر كمحدث ابناء هارون عليه السلام قيل: و بأسمائهم سمى النبيّ صلّى اللّه عليه و آله الحسن و الحسين و المحسن.

[18] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 5

[19] From Kitab Sulaym Ibn Qais Hilali, H. 4

[20] كامل الزيارات، النص، ص: 326, H. 2.