Shahadat of Syeda (asws) The Daughter of Rasoll Allah (saww)

Introduction:

Ahadith related to the usurping of the land of Fadak and martyrdom of Rasool Allah^-saww’s daughter are presented from the ‘Kitab Sulaym Ibn Qays Hilali, the first shia Ahadith book compiled by a companion of Amir-ul-Momineen^-asws, Sulaym Ibn Qays Hilali, who has recorded the events from the later days of Rasool Allah^-saww to the martyrdom of Imam Hussain^-asws.  We start first with a Hadith of the Imam Jafar al-Sadiq^-asws on the authenticity of the Ahadith book ‘Kitab Sulaym Ibn Qays Hilali’.  The complete book in English can be found :

Kitab-e-Sulaym

Hadith of Imam Ja’far al Sadiq^-asws on kitab Sulaym ibn Qays

الشيخ عبد النبي الكاظمي في تكملة الرجال: نقلا عن خط المجلسي رحمه الله، قال: اقول: وجدت نسخة قديمة من كتاب سليم بروايتين بينهما اختلاف يسير، وكتب في آخر احداهما: تم كتاب سليم بن قيس الهلالي – إلى أن قال – روي عن الصادق (عليه السلام)، أنه قال: ” من لم يكن عنده من شيعتنا ومحبينا كتاب سليم بن قيس الهلالي، فليس عنده من أمرنا شئ، ولا يعلم من أسبابنا شيئا، وهو أبجد الشيعة، وسر من اسرار آل محمد (عليهم السلام) “.

The Sheykh Abdul Naby Al Kazmy in Takmalat Al-Rijaal said, ‘I copied from the writing of Al-Majlisi, may Allah^-azwj have Mercy upon him, who said, ‘I say that I found an old copy of Kitab Sulaym by two reports between which were simple differences, and written at the end of one of them was, “This completes Kitab Sulaym Bin Qays Al Hilali – until it said – A report from Al-Sadiq^-asws, that he^-asws said: ‘The ones from our^-asws Shiites and those that loves us^-asws, who does not have Kitab Sulaym Bin Qays Al Hilali, then there is nothing with him from our^-asws matters, nor does he know anything from our^-asws reasons, and it is the Alphabet (Abjad) of the Shiites, and a secret from the secrets of the Progeny^-asws of Muhammad^-saww’.[1]

شهادة فاطمة الزهراء عليها السلام هجوم قبائل قريش على بيت الوحي وإحراقه

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.

The testimony of (Syeda) Fatima Al-Zahra^-asws at the attack of the tribe of Quraysh on the House of Revelation and burning of it –

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 (Syeda) Fatima^-asws, and their^-asws two sons^-asws. Then Umar called out until Ali^-asws and (Syeda) 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!’

دفاع علي عليه السلام عن سليلة النبوة

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).

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

Ali^-asws leapt up and grabbed him by the collar and pushed him away. He fell and injured his neck and nose. He^-asws resolved to kill him. He^-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 Sahhaak – 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’.

أبو بكر يصدر أمره بإحراق البيت مرة أخرى

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.

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

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. (Syeda) 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’.[3]

بيعة أمير المؤمنين عليه السلام بالجبر والإكراه

ثم انطلق بعلي عليه السلام يعتل عتلا حتى انتهي به إلى أبي بكر، وعمر قائم بالسيف على رأسه ، وخالد بن الوليد وأبو عبيدة بن الجراح وسالم مولى أبي حذيفة ومعاذ بن جبل والمغيرة بن شعبة وأسيد بن حضير وبشير بن سعيد وسائر الناس جلوس حول أبي بكر عليهم السلاح

 “Allegiance” of Amir-ul-Momineen^-asws by compulsion and abhorrence

Then they dragged Ali^-asws in a cruel manner until they ended him^-asws up to Abu Bakr, and Umar was standing ready with his sword, and Khalid Bin Waleed, and Abu Ubeyda Bin Al-Jarrah, and Saalim Mawla Abu Huzeyfa, and Ma’az Bin Jabal, and Al-Mugheira Bin Shayba, and Aseyd Bin Hazeyr, and Bashir Bin Saeed, and rest of the people were seated around Abu Bakr, ready with their weapons.

الدخول إلى بيت فاطمة عليها السلام بغير إذن

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.

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

I said to Salman^ar, ‘They entered into the House of (Syeda) Fatima^-asws without permission?’ He^ar 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’.

أمير المؤمنين عليه السلام يقيم الحجة على قريش

قال: فانتهوا بعلي عليه السلام إلى أبي بكر وهو يقول: أما والله لو وقع سيفي في يدي لعلمتم أنكم لن تصلوا إلى هذا أبدا. أما والله ما ألوم نفسي في جهادكم، ولو كنت استمكنت من الأربعين رجلا لفرقت جماعتكم، ولكن لعن الله أقواما بايعوني ثم خذلوني. ولما أن بصر به أبو بكر صاح: (خلوا سبيله) فقال علي عليه السلام: يا أبا بكر، ما أسرع ما توثبتم على رسول الله بأي حق وبأي منزلة دعوت الناس إلى بيعتك؟ ألم تبايعني بالأمس بأمر الله وأمر رسول الله؟

Amir-ul-Momineen^-asws establishes his^-asws argument on the Quraysh

They ended up with Ali^-asws to Abu Bakr, and he^-asws was saying, ‘But, by Allah^-azwj, if my^-asws sword was present in my^-asws hands, you would have known that you would have never arrived at this stage, ever. But, by Allah^-azwj, I^-asws do not blame myself^-asws in fighting against you. And if there had been forty men (in my support) I^-asws would have been able to disperse your group, but may Allah^-azwj Curse the people who paid allegiance to me^-asws and then abandoned me^-asws’. When Abu Bakr saw him^-asws, he shouted, ‘Release him^-asws!’ Ali^-asws said: ‘O Abu Bakr, with what ease you have gone against the Messenger of Allah^-saww. With what right, and with which status have you called the people to your allegiance?’ Did you not pay allegiance to me^-asws yesterday by the order of the Messenger of Allah^-azwj?’

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 (Syeda) 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 ribs on her^-asws side broke, and as a result of which (Mohsin^-asws) was martyred. She^-asws did not cease being bed-ridden as a result, until she^-asws passed away from that as a martyr’.

قال: ولما انتهى بعلي عليه السلام إلى أبي بكر انتهره عمر وقال له: بايع ودع عنك هذه الأباطيل فقال عليه السلام له: فإن لم أفعل فما أنتم صانعون ؟ قالوا: نقتلك ذلا وصغارا فقال عليه السلام: إذا تقتلون عبد الله وأخا رسوله. فقال أبو بكر: أما عبد الله فنعم، وأما أخو رسول الله فما نقر بهذا قال: أتجحدون أن رسول الله صلى الله عليه وآله آخى بيني وبينه ؟ قال: نعم. فأعاد ذلك عليهم ثلاث مرات. ثم أقبل عليهم علي عليه السلام فقال: يا معشر المسلمين والمهاجرين والأنصار، أنشدكم الله، أسمعتم رسول الله صلى الله عليه وآله يقول يوم غدير خم كذا وكذا وفي غزوة تبوك كذا وكذا ؟ فلم يدع عليه السلام شيئا قاله فيه رسول الله صلى الله عليه وآله علانية للعامة إلا ذكرهم إياه. قالوا: اللهم نعم.

When they ended up with Ali^-asws to Abu Bakr, Umar rebuked him^-asws, ‘Pay allegiance, and stay away from these vanities. Ali^-asws said: ‘And if I^-asws do not do this, what will you do?’ He said, ‘We will kill you^-asws with humiliation and degradation’. He^-asws said: ‘Will you kill the servant of Allah^-azwj and the brother of His^-azwj Messenger^-saww?’ Abu Bakr said, ‘As for being a servant of Allah^-azwj, it is correct, but as for being a brother of the Messenger of Allah^-saww, we do not accept it’.

He^-asws said: ‘Are you denying that the Messenger of Allah^-saww established brotherhood between myself^-asws and himself^-saww?’ He said, ‘Yes’. He^-asws repeated that thrice to him. Then Ali^-asws addressed them by saying: ‘O group of Muslims, and the ‘al-Mahajir’ and the ‘Al-Ansar’. I^-asws would like you all to swear to Allah^-azwj, did you all not hear the Messenger of Allah^-saww say on the Day of Ghadeer Khumm such and such, and during the expedition of Tabuk, such and such?’ He^-asws did not leave out anything that the Messenger of Allah^-saww had said in the open, except that he^-asws reminded them of it. They said, ‘Our Allah^-azwj, yes’.

أبو بكر يختلق حديثا لغصب الخلافة

فلما تخوف أبو بكر أن ينصره الناس وأن يمنعوه بادرهم فقال له: كل ما قلت حق قد سمعناه بآذاننا وعرفناه ووعته قلوبنا، ولكن قد سمعت رسول الله صلى الله عليه وآله يقول بعد هذا: (إنا أهل بيت اصطفانا الله وأكرمنا واختار لنا الاخرة على الدنيا، وإن الله لم يكن ليجمع لنا أهل البيت النبوة والخلافة). فقال علي عليه السلام: هل أحد من أصحاب رسول الله صلى الله عليه وآله شهد هذا معك ؟ فقال عمر: صدق خليفة رسول الله، قد سمعته منه كما قال. وقال أبو عبيدة وسالم مولى أبي حذيفة ومعاذ بن جبل: صدق، قد سمعنا ذلك من رسول الله صلى الله عليه وآله.

Abu Bakr fabricates a Hadith to usurp the Caliphate

When Abu Bakr feared that the people might help him^-asws, in order to stop them he surprised them by saying to him^-asws, ‘All that which you^-asws have said is true. We have heard it with our ears, and understood it, and realised it by our hearts, but, I heard the Messenger of Allah^-saww say after this that: ‘The People^-asws of the Household, Allah^-azwj has Chosen us^-asws and Honoured us^-asws, and has Chosen for us the Hereafter over the world, and that Allah^-azwj does not want to gather for us^-asws, the People^-asws of the Household, the Prophet-hood and the Caliphate together’.

Ali^-asws said: ‘Is there anyone from the companions of the Messenger of Allah^-saww of this which is with you?’ Umar said, ‘The Caliph of the Messenger of Allah^-saww has spoken the truth, I heard from him^-saww as he has said’. And Abu Ubeyda, and Saalim Mawla Abu Huzayfa, and Ma’az Bin Jabal said, ‘It is true, we have heard that from the Messenger of Allah^-saww’.

بيت المال في عصر عمر

THE PUBLIC TREASURY DURING THE ERA OF UMAR

عن أبان، قال سليم: كتب أبو المختار بن أبي الصعق إلى عمر بن الخطاب هذه الأبيات: ألا أبلغ أمير المؤمنين رسالة * فأنت أمين الله في المال والأمر وأنت أمين الله فينا ومن يكن * أمينا لرب الناس يسلم له صدري فلا تدعن أهل الرساتيق والقرى * يخونون مال الله في الأدم الحمر وأرسل إلى النعمان وابن معقل * وأرسل إلى حزم وأرسل إلى بشر وأرسل إلى الحجاج واعلم حسابه * وذاك الذي في السوق مولى بني بدر ولا تنسين التابعين كليهما * وصهر بني غزوان في القوم ذا وفر وما عاصم فيها بصفر عيابه * ولا ابن غلاب من رماة بني نصر واستل ذاك المال دون ابن محرز * وقد كان منه في الرساتيق ذا وقر فأرسل إليهم يصدقوك ويخبروا *

Aban said that Sulaym said, ‘Abu Al-Mukhtar Bin Abu Al-Sa’aq wrote these verses to Umar Bin Al-Khataab: – ‘May this letter reach Amir-ul-Momineen (Umar). ‘You are the trustee of Allah^-azwj in the wealth and the affairs, and you are the trustee of Allah^-azwj with regards to us, and the ones to come. For the trustee of the Lord^-azwj of the people, my chest bows down to him. Do not leave the inhabitants of the towns and the villages who have betrayed the wealth of Allah^-azwj regarding food and the animals, and send a message to Al-No’man and Ibn Ma’aqal. And send a message to Hazam, and a message to Bishr, and a message to Al-Hajaaj and get to know their accounting. And that is also for the one who is in the market, Mawla the son of Badr, and do not forget all of their followers. And Sahr the son of Ghazwaan, who is affluent in the community, nor Aasim whose bag is not empty, nor Ibn Ghalaab the archer of the clan of Nasr, and the wealth which has accumulated with Ibn Mahraz, and he used to be affluent in the town. So, send a message to them to tell you the truth.

أحاديث هذا المال من كان ذا فكر وقاسمهم أهلي فداؤك إنهم * سيرضون إن قاسمتهم منك بالشطر ولا تدعوني للشهادة إنني * أغيب ولكني أرى عجب الدهر أرى الخيل كالجدران والبيض كالدمى * وخطية في عدة النمل والقطر ومن ريطة مطوية في قرابها * ومن طي أبراد مضاعفة صفر إذ التاجر الداري جاء بفأرة * من المسك راحت في مفارقهم تجري ننوب إذا نابوا ونغزو إذا غزوا * فإن لهم مالا وليس لنا وفر

This is the talk about the wealth from the one who is worried about that, and distribute it among my relatives and they will sacrifice themselves for you. They will be pleased to get a share of the distribution from you, but do not call upon me as a witness for I am hidden, but I see strange things of the times. I see horses like hosts (numerous), and the whiteness like my blood, and errors like the number of ants and the drops of rain, and the folded sheets and what is kept near it, and the merchants who have kept double, and the Musk (perfume), the aroma of which flows into the head if you smell, invades others if you let it flow. So the wealth is for them, and it’s provision is not for us’.

فقال ابن غلاب المصري: ألا أبلغ أبا المختار إني أتيته * ولم أك ذا قربى لديه ولا صهر وما كان عندي من تراث ورثته * ولا صدقات من سبي ولا غدر ولكن دراك الركض في كل غارة * وصبري إذا ما الموت كان ورا السمر بسابغة يغشى اللبان فصولها* أكفكفها عني بأبيض ذي وفر حكم عمر بمصادرة نصف أموال عماله

Ibn Ghalaab Al-Misry said, ‘May it reach Abu Al-Mukhtar that I approached him, and I was not a relative of his nor through in-laws, and there was no inheritance in my possession, nor any charity from the captives nor any treachery, but I participated in every raid. And my patience in the death when it was behind the spears, and the shields which were covering the chests to stop the spears from reaching it. I held back and will be happy with the Judgement of Umar if he were to confiscate half the wealth of his workers’.

قال سليم: فأغرم عمر بن الخطاب تلك السنة جميع عماله أنصاف أموالهم لشعر أبي المختار ولم يغرم قنفذ العدوي شيئا – وقد كان من عماله – ورد عليه ما أخذ منه وهو عشرون ألف درهم ولم يأخذ منه عشره ولا نصف عشره وكان من عماله الذين أغرموا أبو هريرة – وكان على البحرين – فأحصى ماله فبلغ أربعة وعشرون ألفا، فأغرمه اثني عشر ألفا.

Sulaym said, ‘Umar Bin Al-Khataab, during that year fined all of his workers half of their wealth due to the verses of Abu Al-Mukhtar, but he did not fine Qunfuz Al-Adawyy anything – and he was from his workers – and returned to him what was taken from him, and it was twenty thousand Dirhams, and neither took from him a tenth nor half of the tenth. But, one of his workers who he penalised was Abu Hureira – and he was upon (governor of) Bahrain. So he examined his wealth and it had reached forty thousand, so he fined him twenty thousand.

علة العفو عن قنفذ من مصادرة أمواله

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.

Reason for pardoning Qunfuz from the confiscation of his wealth

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^-asws passed away, with the effect of the whip on her^-asws shoulder having still remained, like the swelling.

HADEETH 14

 بدع واعتراضات أبي بكر وعمر في الدين

INNOVATIONS AND OBJECTIONS OF ABU BAKR AND UMAR IN THE RELIGION

قال أبان عن سليم، قال: انتهيت إلى حلقة في مسجد رسول الله صلى الله عليه وآله، ليس فيها إلا هاشمي غير سلمان وأبي ذر والمقداد ومحمد بن أبي بكر وعمر بن أبي سلمة وقيس بن سعد بن عبادة.

Aban narrates from Sulaym who said, ‘I ended up near a group in the Masjid of the Messenger of Allah^-saww. There was no one in it except for the Hashemite’s, apart from Salman^ar, and Abu Dharr^ar, and Al-Miqdad^ar, and Muhammad Bin Abu Bakr, and Umar Bin Abu Salma, and Qays Bin Sa’d Bin Abada’.

بدع أبي بكر وعمر تغريم عمر لعماله

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.

Innovations of Abu Bakr and Umar – Umar fines the workers

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^-asws passed away, and on her^-asws shoulder was the effect of it, like a bruise and swelling’.

HADEETH 48

وقائع السقيفة على لسان ابن عباس

THE EVENT OF AL-SAQIFA IN THE WORDS OF IBN ABBAS

أبان بن أبي عياش عن سليم بن قيس، قال: كنت عند عبد الله بن عباس في بيته ومعنا جماعة من شيعة علي عليه السلام، فحدثنا فكان فيما حدثنا أن قال: يا إخوتي، توفي رسول الله صلى الله عليه وآله يوم توفي فلم يوضع في حفرته حتى نكث الناس وارتدوا وأجمعوا على الخلاف. واشتغل علي بن أبي طالب عليه السلام برسول الله صلى الله عليه وآله حتى فرغ من غسله وتكفينه وتحنيطه ووضعه في حفرته. ثم أقبل على تأليف القرآن وشغل عنهم بوصية رسول الله صلى الله عليه وآله، ولم يكن همته الملك لما كان رسول الله صلى الله عليه وآله أخبره عن القوم.

Abaan Bin Abu Ayyash, from Sulaym Bin Qays who said, ‘I was in the presence of Abdullah Bin Abbas in his house, and with us was a group of Shiites of Ali^-asws. So he narrated to us, and included in these narrations was that he said, ‘O my brothers, the Rasool Allah^-saww passed away on the day in which he^-saww passed away. He^-saww had not even been placed in his^-saww grave, and the people broke (the Covenant), and turned apostates, and got united in their opposition. And Ali Bin Abu Talib^-asws was preoccupied with the Rasool Allah^-azwj until he^-asws was free from having washed him^-saww, shrouded him^-saww, and placed him^-saww in his^-saww grave. Then Ali^-asws turned (his^-asws attention) towards compilation of the Quran and busied himself^-asws away from them as per the bequest of the Rasool Allah^-saww, and he^-asws had no ambitions for the position (Caliphate) since the Rasool Allah^-saww had informed him^-asws about the people.

أخذ البيعة من علي عليه السلام بالإكراه

فلما افتتن الناس بالذي افتتنوا به من الرجلين، فلم يبق إلا علي وبنو هاشم وأبو ذر والمقداد وسلمان في أناس معهم يسير، قال عمر لأبي بكر: (يا هذا، إن الناس أجمعين قد بايعوك ما خلا هذا الرجل وأهل بيته وهؤلاء النفر، فابعث إليه).

Taking of the allegiance from Ali^-asws by coercion

When the people had fascinated themselves with the fascination of the two men, and when there did not remain any except for Ali^-asws and the Clan of Hashim^-as, and Abu Dahrr^ar, and Al-Miqdad^ar, and Salman^ar among very few of the people, Umar said to Abu Bakr, ‘O you, all of the people have paid allegiance to you except for this man^-asws and the People^-asws of his^-asws Household and those few numbers, so send for them’.

فبعث إليه ابن عم لعمر يقال له (قنفذ) فقال له: (يا قنفذ، انطلق إلى علي فقل له: أجب خليفة رسول الله). فانطلق فأبلغه. فقال علي عليه السلام: (ما أسرع ما كذبتم على رسول الله، نكثتم وارتددتم. والله ما استخلف رسول الله غيري. فارجع يا قنفذ فإنما أنت رسول، فقل له: قال لك علي: والله ما استخلفك رسول الله وإنك لتعلم من خليفة رسول الله).

So he (Abu Bakr) sent to him^-asws Umar’s cousin who was called Qunfuz, saying to him, ‘O Qunfuz, go to Ali^-asws and say to him^-asws, ‘Answer (the call) of the Caliph of the Rasool Allah^-saww’. So he went and told him^-asws. Ali^-asws said: ‘How easily you have forged lies against the Rasool Allah^-saww, breaking (the Covenant) with him^-saww and turning apostates. By Allah^-azwj, the Rasool Allah^-saww did not leave behind anyone apart from me^-asws. So, return, O Qunfuz, for you are only a messenger, and say to him, ‘Ali^-asws says to you: ‘By Allah^-azwj, the Rasool Allah^-saww did not appoint you as a Caliph, and you very well know who the Caliph of the Rasool Allah^-saww actually is’.

فأقبل قنفذ إلى أبي بكر فبلغه الرسالة. فقال أبو بكر: (صدق علي، ما استخلفني رسول الله) فغضب عمر ووثب وقام. فقال أبو بكر: (إجلس). ثم قال لقنفذ: (إذهب إليه فقل له: (أجب أمير المؤمنين أبا بكر) فأقبل قنفذ حتى دخل على علي عليه السلام فأبلغه الرسالة. فقال عليه السلام: (كذب والله، انطلق إليه فقل له: والله لقد تسميت باسم ليس لك، فقد علمت أن أمير المؤمنين غيرك).

So Qunfuz went back to Abu Bakr and narrated to him the message. Abu Bakr said, ‘Ali^-asws spoke the truth, the Rasool Allah^-saww did not appoint me as a Caliph’. Umar got angry and jumped to his feet. Abu Bakr said, ‘Sit down!’ Then he said to Qunfuz, ‘Go to him^-asws and say to him^-asws, ‘Answer (to the call of) Amir-ul-Momineen Abu Bakr’.

So Qunfuz went back until he came up to Ali^-asws and narrated the message to him^-asws. Ali^-asws said: ‘By Allah^-azwj he has lied! Go back to him and say to him: ‘You have named yourself with a name which is not for you. You know that the Amir-ul-Momineen is someone other than you’.

فرجع قنفذ فأخبرهما. فوثب عمر غضبان فقال: (والله إني لعارف بسخفه وضعف رأيه وإنه لا يستقيم لنا أمر حتى نقتله فخلني آتك برأسه) فقال أبو بكر: (إجلس)، فأبى فأقسم عليه فجلس. ثم قال: يا قنفذ، انطلق فقل له: (أجب أبا بكر). فأقبل قنفذ فقال: (يا علي، أجب أبا بكر). فقال علي عليه السلام: (إني لفي شغل عنه، وما كنت بالذي أترك وصية خليلي وأخي، وأنطلق إلى أبي بكر وما اجتمعتم عليه من الجور).

So Qunfuz went back and informed both of them. Umar leapt up angrily and said, ‘By Allah^-azwj, I know his^-asws silliness and the weakness of his^-asws argument, our command will not be stable for us until we kill him^-asws, so leave me and I will come to you with his^-asws head’.

Abu Bakr said, ‘Sit down!’ He refused, so Abu Bakr held him on oath. So he sat down. Then (Abu Bakr) said, ‘O Qunfuz, go to him^-asws and say, ‘Answer (the call) of Abu Bakr’. Qunfuz went back and said, ‘O Ali^-asws, answer (the call of) Abu Bakr’. Ali^-asws said: ‘I^-asws do not want to be distracted from it, and I^-asws am not of those who will leave the bequest of my^-asws friend^-saww and my^-asws brother^-saww, and you go back to Abu Bakr and those unjust ones who have gathered around him’.

هجومهم على بيت فاطمة عليها السلام وإحراقه

فانطلق قنفذ فأخبر أبا بكر. فوثب عمر غضبان، فنادى خالد بن الوليد وقنفذا فأمرهما أن يحملا حطبا ونارا. ثم أقبل حتى انتهى إلى باب علي عليه السلام، وفاطمة عليها السلام قاعدة خلف الباب، قد عصبت رأسها ونحل جسمها في وفاة رسول الله صلى الله عليه وآله. فأقبل عمر حتى ضرب الباب، ثم نادى: (يا بن أبي طالب، افتح الباب). فقالت فاطمة عليها السلام: (يا عمر، ما لنا ولك؟ لا تدعنا وما نحن فيه). قال: (افتحي الباب وإلا أحرقناه عليكم) فقال: (يا عمر، أما تتقي الله عز وجل، تدخل على بيتي وتهجم على داري)؟ فأبى أن ينصرف. ثم دعا عمر بالنار فأضرمها في الباب فأحرق الباب، ثم دفعه عمر.

Their assault upon the House of (Syeda) Fatima^-asws and their burning of it

So Qunfuz went and informed Abu Bakr. Umar leapt up angrily and called Khalid Bin Waleed, and Qunfuz. He ordered both of them to carry firewood and fire. Then they went until they ended up at the door of Ali^-asws and (Syeda) Fatima^-asws. She^-asws was sitting behind the door, and she^-asws had tied a piece of cloth to her^-asws head and her^-asws body had become thin (weak) due to the passing away of the Rasool Allah^-saww.

Umar came up until he struck (banged on) the door, then called out, ‘O son^-asws of Abu Talib^-as, open the door!’ (Syeda) Fatima^-asws said: ‘O Umar, what is it with us^-asws and you? Why don’t you leave us^-asws in the situation that we^-asws are in?’ He said, ‘Open the door or I will burn it down upon you^-asws’. She^-asws said, ‘O Umar, but fear Allah^-azwj Mighty and Majestic, you will enter into my^-asws house, and make an assault upon my^-asws door?’ He refused to leave. Then Umar called for the fire, so he kindled it by the door. The door burnt, then Umar pushed it.

ضرب الصديقة الطاهرة عليها السلام

فاستقبلته فاطمة عليها السلام وصاحت: (يا أبتاه يا رسول الله) فرفع السيف وهو في غمده فوجأ به جنبها فصرخت. فرفع السوط فضرب به ذراعها فصاحت: (يا أبتاه)

Hitting the Truthful (Al-Siddiqa), the Pure (Al-Tahira) peace be upon her^-asws

(Syeda) Fatima^-asws came in front of him and shouted, ‘O Father, O Rasool Allah^-saww!’ He raised the sword, and it was in its sheath, and he lashed out with it on her^-asws side. She^-asws screamed. So he raised the whip and struck her^-asws arm with it. She^-asws shouted out loud: ‘O Father!’

أمير المؤمنين عليه السلام يهم بقتل عمر

فوثب علي بن أبي طالب عليه السلام فأخذ بتلابيب عمر ثم هزه فصرعه ووجأ أنفه ورقبته وهم بقتله، فذكر قول رسول الله صلى الله عليه وآله وما أوصى به من الصبر والطاعة، فقال: (والذي كرم محمدا بالنبوة يا بن صهاك، لولا كتاب من الله سبق لعلمت أنك لا تدخل بيتي).

Amir-ul-Momineen^-asws resolves to kill Umar

So Ali^-asws Bin Abu Talib^-asws leapt up. He^-asws grabbed the collar of Umar, shook him, and went on to twist his nose and throttled him, having resolved to kill him. So he^-asws remembered the words of the Rasool Allah^-saww and what he^-saww had bequeathed to him^-asws from the observance of patience and the obedience.

He^-asws said: ‘By the One^-azwj Who Honoured Muhammad^-saww by the Prophet-hood, O son of Sahhaak, had not the Book of Allah^-azwj been in front of me^-asws, you know that you would not have entered my^-asws house’.

يريدون قتل الزهراء عليها السلام بالسيف

فأرسل عمر يستغيث. فأقبل الناس حتى دخلوا الدار. وسل خالد بن الوليد السيف ليضرب فاطمة عليها السلام فحمل عليه بسيفه، فأقسم على علي عليه السلام فكف.

They wanted to kill Al-Zahra^-asws by the sword

Umar yelled out for help. The people came over until they entered the house. Khalid Bin Waleed unsheathed his sword to strike (Syeda) Fatima^-asws. He^-asws attacked him with his^-asws sword, so he pleaded Ali^-asws for mercy. He^-asws refrained.

إخراج أمير المؤمنين عليه السلام من البيت

وأقبل المقداد وسلمان وأبو ذر وعمار وبريدة الأسلمي حتى دخلوا الدار أعوانا لعلي عليه السلام، حتى كادت تقع فتنة. فأخرج علي عليه السلام واتبعه الناس واتبعه سلمان وأبو ذر والمقداد وعمار وبريدة الأسلمي رحمهم الله وهم يقولون: (ما أسرع ما خنتم رسول الله صلى الله عليه وآله وأخرجتم الضغائن التي في صدوركم). وقال بريدة بن الخصيب الأسلمي: (يا عمر، أتثب على أخي رسول الله ووصيه وعلى ابنته فتضربها، وأنت الذي يعرفك قريش بما يعرفك به). فرفع خالد بن الوليد السيف ليضرب به بريدة وهو في غمده، فتعلق به عمر ومنعه من ذلك.

Exit of Amir-ul-Momineen^-asws from the house

Al-Miqdad^ar, and Salman^ar, and Abu Dharr^ar, and Ammar, and Bureyda Al-Aslamy came up until they entered the house as helpers for Ali^-asws, to the extent that strife (fighting) almost broke out. So Ali^-asws was brought out, and the people followed him^-asws, and Salman^ar, and Abu Dharr^ar, and Al-Miqdad^ar, and Ammar, and Bureyda Al-Aslamy, may Allah^-azwj have Mercy upon them also followed and they were saying, ‘How quickly you have betrayed the Rasool Allah^-saww and brought out the grudges that were in your hearts’.

And Bureyda Bin Al-Khaseeb Al-Aslamy said, ‘O Umar, You jumped upon the brother^-asws of the Rasool Allah^-saww and his^-saww successor^-asws, and upon his^-saww daughter^-asws so you hit her^-asws, and you are the one who is known among the Quraysh by what they know about you’. Khalid Bin Waleed raised the sword which was in its sheath to strike at Bureyda, so Umar held him back from it, and prevented him from that.

HADITH 66

كتاب حوادث العالم عند أمير المؤمنين عليه السلام

THE BOOK OF THE KNOWLEDGE OF EVENTS IN THE POSSESSION OF AMIR-UL-MOMINEEN^-asws

سليم، قال: لما قتل الحسين بن علي عليه السلام بكى ابن عباس بكاء شديدا، ثم قال: ما لقيت هذه الأمة بعد نبيها اللهم إني أشهدك أني لعلي بن أبي طالب ولي ولولده، ومن عدوه وعدوهم برئ، وإني أسلم لأمرهم.

Sulaym said, ‘When Al-Husayn^-asws Bin Ali^-asws was martyred, Ibn Abbas cried with an intense crying, then said, ‘What this community has meted out after its Prophet^-saww. Our Allah^-azwj! I am holding You^-azwj as a Witness that I am a friend of Ali^-asws and of his^-asws children, and distance myself from his^-asws enemies and their^-asws enemies, and I submit to their^-asws commands.

الإخبار عن بلايا أهل البيت عليهم السلام في كتاب أمير المؤمنين عليه السلام

لقد دخلت على علي عليه السلام بذي قار، فأخرج إلي صحيفة وقال لي: يا بن عباس، هذه صحيفة أملاها علي رسول الله صلى الله عليه وآله وخطي بيدي. فقلت: يا أمير المؤمنين، إقرأها علي فقرأها، فإذا فيها كل شيئ كان منذ قبض رسول الله صلى الله عليه وآله إلى مقتل الحسين عليه السلام وكيف يقتل ومن يقتله ومن ينصره ومن يستشهد معه. فبكى بكاء شديدا وأبكاني.

The news of the afflictions (to befall upon) the People^-asws of the Household in the Book of Amir-ul-Momineen^-asws

I came up to Ali^-asws at Zeekar. He^-asws brought out a Parchment to me and said to me: ‘O Ibn Abbas, This is the Parchment which the Rasool Allah^-saww dictated to me^-asws and I^-asws wrote it by my^-asws hand’.

So I said, ‘O Amir-ul-Momineen^-asws, read it out to me. So he^-asws read it. In it was everything since the passing away of the Rasool Allah^-saww up to the killing of Al-Husayn^-asws, and how he^-asws would be killed, and the one who will be killing him^-asws, and the ones who will be helping him^-asws, and the ones who will be martyred alongside him^-asws. He^-asws cried an intense crying and made me cry.

فكان فيما قرأه علي: كيف يصنع به وكيف يستشهد فاطمة وكيف يستشهد الحسن ابنه وكيف تغدر به الأمة. فلما أن قرأ كيف يقتل الحسين ومن يقتله أكثر البكاء، ثم أدرج الصحيفة وقد بقي ما يكون إلى يوم القيامة.

Amongst what he^-asws read out to me was – What will transpire with him^-asws, and how (Syeda) Fatima^-asws would be martyred, and how Al-Hassan^-asws, her^-asws son^-asws would be martyred, and how the community would betray him^-asws. So when he^-asws read out how Al-Husayn^-asws would be killed, and the ones who would kill him, he^-asws cried a lot. Then he^-asws wrapped up the Parchment, and (the news of) what would transpire up to the Day of Judgement remained (unread).

The story of Land of Fadak:

غصب فدك

وقبضه وصاحبه فدك وهي في يد فاطمة عليها السلام مقبوضة قد أكلت غلتها على عهد النبي صلى الله عليه وآله. فسألها البينة على ما في يدها ولم يصدقها ولا صدق أم أيمن. وهو يعلم يقينا – كما نعلم – أنها في يدها. ولم يكن يحل له أن يسألها البينة على ما في يدها ولا أن يتهمها.

Usurpation of Fadak

He (Umar), along with his companion (Abu Bakr), captured Fadak, and it was in the hand (control) of (Syeda) Fatima^-asws. She^-asws had consumed from its yield in the era of the Prophet^-saww. So they asked her^-asws for proof for that which was already in her^-asws hands, and neither did they ratify her^-asws nor Umm Ayman^-ra (Bibi Fizza). And he knew with conviction – just as we^-asws know – that it was in her^-asws hands. And it was not permissible for him to ask her^-asws for proof for that which was already in her^-asws hands, or for him to hurl accusations at her^-asws.

ثم استحسن الناس ذلك وحمدوه وقالوا: (إنما حمله على ذلك الورع والفضل) ثم حسن قبح فعلهما أن عدلا عنها فقالا: (نظن إن فاطمة لن تقول إلا حقا وإن عليا لم يشهد إلا بحق، ولو كانت مع أم أيمن امرأة أخرى أمضيناها لها). فحظيا بذلك عند الجهال وما هما ومن أمر هما أن يكونا حاكمين فيعطيان أو يمنعان؟ ولكن الأمة ابتلوا بهما فأدخلا أنفسهما فيما لا حق لهما فيه ولا علم لهما به.

Then the people beautified that and praised him for it and said, ‘But he did that due to his piety and virtue’. Then they beautified the ugly deeds of them both as being fair and equitable. So they said, ‘We think that (Syeda) Fatima^-asws did not say except for the truth, and that Ali^-asws did not testify except with the truth, and had there been with Umm Ayman another woman (to testify), we would have given it to her^-asws’. So they both gained credibility by that among the ignorant people, and what are these two, and who made these two to be rulers, so they should be followed or prevented?’ But, the community got involved with the two of them and entered themselves into that in which they had no right for them both, and both of them did not have any knowledge about it.

وقد قالت فاطمة عليها السلام لهما – حين أراد انتزاعها وهي في يدها -: (أليست في يدي وفيها وكيلي وقد أكلت غلتها ورسول الله صلى الله عليه وآله حي)؟ قالا: بلى. قالت: (فلم تسألني البينة على ما في يدي)؟ قالا: لأنها فيئ المسلمين، فإن قامت بينة وإلا لم نمضها قالت لهما – والناس حولهما يسمعون -: (أفتريدان أن تردا ما صنع رسول الله صلى الله عليه وآله وتحكما فينا خاصة بما لم تحكما في سائر المسلمين؟ أيها الناس، اسمعوا ما ركباها. أرأيتما إن ادعيت ما في أيدي المسلمين من أموالهم، أتسألونني البينة أم تسألونهم)؟ قالا: بل نسألك.

And (Syeda) Fatima^-asws had said to them both – when he wanted to take it (Fadak) away from her^-asws, and it was in her^-asws hands: ‘Is this not in my^-asws hands and my^-asws representative regarding it is here, and I^-asws had consumed the yield from it whilst the Messenger of Allah^-saww was alive?’ He said, ‘Yes’. She^-asws said: ‘So why do you ask me^-asws for the proof on that which is already in my^-asws hands?’ He said, ‘Because this is war booty for the Muslims, so you^-asws produce the proof otherwise we will not give it’. She^-asws said to both of them – and the people around them were listening: ‘Do the two of you want to turn back what the Messenger of Allah^-saww has done, and you both are issuing a ruling with regards to us^-asws especially what you two have not issued regarding the rest of the Muslims? O you people! Listen to what they are riding on. Do you think that if I^-asws were to claim to be in my^-asws hands from the wealth of the Muslims, you will ask me^-asws for the proof or from them?’ They said, ‘But we will ask you^-asws’.

قالت: (فإن ادعى جميع المسلمين ما في يدي تسألونهم البينة أم تسألونني)؟ فغضب عمر وقال: إن هذا فيئ للمسلمين وأرضهم، وهي في يدي فاطمة تأكل غلتها، فإن أقامت بينة على ما ادعت أن رسول الله وهبها لها من بين المسلمين – وهي فيئهم وحقهم – نظرنا في ذلك

She^-asws said: ‘If all the Muslims were to make a claim for that which is in my^-asws hands, you will ask them for the proof or from me^-asws?’ Umar got angry and said: ‘This is the ‘Fey’ (war booty) for the Muslims and their land, and it is in the hands of (Syeda) Fatima^-asws and she^-asws is consuming the yield of it, so if she^-asws can establish proof on what she^-asws is claiming that the Messenger of Allah^-saww gifted it to her^-asws from between the Muslims – and it is their war booty and their right – we will look into that’.

فقالت: حسبي أنشدكم بالله أيها الناس، أما سمعتم رسول الله صلى الله عليه وآله يقول: (إن ابنتي سيدة نساء أهل الجنة)؟ قالوا: اللهم نعم، قد سمعناه من رسول الله صلى الله عليه وآله. قالت: أفسيدة نساء أهل الجنة تدعي الباطل وتأخذ ما ليس لها؟ أرأيتم لو أن أربعة شهدوا علي بفاحشة أو رجلان بسرقة أكنتم مصدقين علي؟ فأما أبو بكر فسكت، وأما عمر فقال: نعم، ونوقع عليك الحد

So she^-asws said: ‘It is sufficient for me^-asws that I^-asws should adjure you with Allah^-azwj as Witness, O you people, but have you not heard the Messenger of Allah^-saww say: ‘My^-saww daughter^-asws is the Chieftess of the women of the Paradise?’ They said, ‘Our Allah^-azwj, yes, we have heard it from the Messenger of Allah^-saww’. Would the Chieftess of the women of the Paradise make a false claim and take what is not for her to take? Do you think that if four witnesses testify against me^-asws for immorality, or two men for theft, you will ratify them against me^-asws?’ As for Abu Bakr, he was silent, but not Umar. He said, ‘Yes, we will apply the Limits (of the Law) on you^-asws’.

فقالت: كذبت ولؤمت، إلا أن تقر أنك لست على دين محمد صلى الله عليه وآله. إن الذي يجيز على سيدة نساء أهل الجنة شهادة أو يقيم عليها حدا لملعون كافر بما أنزل الله على محمد صلى الله عليه وآله، لأن من (أذهب الله عنهم الرجس وطهرهم تطهيرا) لا تجوز عليهم شهادة لأنهم معصومون من كل سوء مطهرون من كل فاحشة.

She said: ‘You lied, and are wicked. Nay, you have accepted that you are not on the Religion of Muhammad^-saww. The one who places a requirement of a witness upon the Chieftess of the women of the Paradise, or establish the Limits (of the Law) against her^-asws, is an accursed infidel by what Allah^-azwj Sent down upon Muhammad^-saww, because they^-asws are the ones from whom^-asws Allah^-azwj has kept away all uncleanness and Purified them^-asws with a thorough Purifying [33:33]. It is not permissible to have witnesses against them^-asws because they^-asws are infallible from every evil, and pure from every immorality.

حدثني – يا عمر – من أهل هذه الآية، لو أن قوما شهدوا عليهم أو على أحد منهم بشرك أو كفر أو فاحشة كان المسلمون يتبرؤون منهم ويحدونهم؟ قال: نعم، وما هم وسائر الناس في ذلك إلا سواء

Narrate to me^-asws – O Umar – who are the People^-asws (Ahl) of this Verse? If the people testify against them^-asws or any one^-asws from them^-asws, of Polytheism or infidelity, or immorality, will the Muslims keep away from them^-asws and apply the Limits (of the Law) on them^-asws?’ He said, ‘Yes, and they^-asws and the rest of the people with regards to that are not but equal’.

قالت: كذبت وكفرت، ما هم وسائر الناس في ذلك سواء لأن الله عصمهم ونزل عصمتهم وتطهيرهم وأذهب عنهم الرجس. فمن صدق عليهم فإنما يكذب الله ورسوله. فقال أبو بكر: أقسمت عليك – يا عمر – لما سكت

She^-asws said: ‘You have lied and transgressed (Kufr), they^-asws and the rest of the people are not equal with regards to that because Allah^-azwj has Made them^-asws to be Infallible and Revealed their^-asws Infallibility, and their^-asws Purification, and Kept away from them^-asws, the impurities. Therefore the one who ratifies against them^-asws, he has lied against Allah^-azwj and His^-azwj Messenger^-saww’. Abu Bakr said, ‘I am holding you on oath – O Umar – to keep quiet’.

* 5 * مؤامرتهم لقتل أمير المؤمنين عليه السلام

قال ابن عباس: ثم إنهم تآمروا وتذاكروا فقالوا: (لا يستقيم لنا أمر ما دام هذا الرجل حيا) فقال أبو بكر: من لنا بقتله؟ فقال عمر: (خالد بن الوليد) فأرسلا إليه فقالا: (يا خالد، ما رأيك في أمر نحملك عليه؟ قال: احملاني على ما شئتما، فوالله إن حملتماني على قتل ابن أبي طالب لفعلت. فقالا: والله ما نريد غيره. قال: فإني له فقال أبو بكر: إذا قمنا في الصلاة صلاة الفجر فقم إلى جانبه ومعك السيف. فإذا سلمت فاضرب عنقه. قال: نعم. فافترقوا على ذلك.

Their conspiracy to kill Amir-ul-Momineen^-asws

Ibn Abbas said, ‘Then they conspired and discussed, so they said, ‘The command cannot be stable for us so long as this man^-asws is alive’. Abu Bakr said, ‘Who is there for us, to kill him^-asws?’ Umar said, ‘Khalid Bin Waleed’. So they sent for him and said, ‘O Khalid, what is your view regarding a matter we would like to burden you with?’ He said, ‘Burden me with whatsoever you both want to, for, by Allah^-azwj, if you burden me with the killing of Ali^-asws Bin Abu Talib^-asws, I will do it’.

They said, ‘By Allah^-azwj, we do not want anything apart from this’. He said, ‘So I am for it’. Abu Bakr said, ‘When we stand for the Prayer, the Dawn Prayer, so stand beside him^-asws and keep the sword with you. So when I send the greetings (At the end of the Prayer) strike his^-asws neck’. He said, ‘Yes’. So they separated (having agreed) upon that.

ندامة أبي بكر عند إجراء المؤامرة

ثم إن أبا بكر تفكر فيما أمر به من قتل علي عليه السلام وعرف أنه إن فعل ذلك وقعت حرب شديدة وبلاء طويل، فندم على ما أمره به. فلم ينم ليلته تلك حتى أصبح ثم أتى المسجد وقد أقيمت الصلاة. فتقدم فصلى بالناس مفكرا لا يدري ما يقول. وأقبل خالد بن الوليد متقلدا بالسيف حتى قام إلى جانب علي عليه السلام، وقد فطن علي عليه السلام ببعض ذلك. فلما فرغ أبو بكر من تشهده صاح قبل أن يسلم: (يا خالد لا تفعل ما أمرتك، فإن فعلت قتلتك) ثم سلم عن يمينه وشماله.

Regret of Abu Bakr for having made the conspiracy

Then Abu Bakr pondered over what he had ordered, for the killing of Ali^-asws, and realised that if he were to do that, a severe war would break out and a lengthy affliction, so he regretted what he had ordered for. He did not sleep in that night till the morning. Then he came to the Masjid and the Prayer had been called for. So he went forward to Pray with the people, thoughtful, not knowing what to say. And Khalid Bin Waleed came up wearing the sword until he stood by the side of Ali^-asws, and Ali^-asws had discerned the situation by some of that. When Abu Bakr was free from bearing testimony (at the end of the Prayer), he shouted before sending the greetings, ‘O Khalid, do not do what I had ordered you to, for if you do it I will (have you) killed. Then he greeted from his right and from his left.

المواجهة لمؤامرة القتل

فوثب علي عليه السلام فأخذ بتلابيب خالد وانتزع السيف من يده، ثم صرعه وجلس على صدره وأخذ سيفه ليقتله، واجتمع عليه أهل المسجد ليخلصوا خالدا فما قدروا عليه. فقال العباس: حلفوه بحق القبر (لما كففت). فحلفوه بالقبر فتركه، وقام فانطلق إلى منزله.

The confrontation to the conspiracy for the murder

So Ali^-asws leapt and grabbed Khalid and wrestled the sword out from his hand, then made him fall and sat upon his chest, and took his sword out to kill him, and the people of the Masjid gathered against him^-asws to free Khalid. They could not do it. Al-Abbas said, ‘Hold him^-asws on oath by the right of the grave (of the Rasool Allah^-saww) to restrain him^-asws. So they all held him^-asws on oath by the grave (of the Rasool Allah^-saww), so he^-asws left him, and stood up and went to his^-asws home.

وجاء الزبير والعباس وأبو ذر والمقداد وبنو هاشم، واخترطوا السيوف وقالوا: (والله لا تنتهون حتى يتكلم ويفعل) واختلف الناس وماجوا واضطربوا.

And Al-Zubayr, and Al-Abbas, and Abu Dharr^ar, and Al-Miqdad^ar, and the Clan of Hashim^-as came hailing unsheathed their swords and said, ‘By Allah^-azwj, we will not finish here until he (Khalid Bin Waleed) speaks (as to who ordered him) and he does it’. The people differed, and there was commotion, and they became restless.

وخرجت نسوة بني هاشم فصرخن وقلن: (يا أعداء الله، ما أسرع ما أبديتم العداوة لرسول الله وأهل بيته لطالما أردتم هذا من رسول الله صلى الله عليه وآله، فلم تقدروا عليه، فقتلتم ابنته بالأمس، ثم أنتم تريدون اليوم أن تقتلوا أخاه وابن عمه ووصيه وأبا ولده؟ كذبتم ورب الكعبة. ما كنتم تصلون إلى قتله). حتى تخوف الناس أن تقع فتنة عظيمة.

And the women of the Clan of Hashim^-as came out screaming and said, ‘O enemies of Allah^-azwj! How quickly you have shown your enmity to the Rasool Allah^-saww and the People^-asws of his^-saww Household. You often wanted this from the Rasool Allah^-saww, but you did not have the power to do it. You killed his^-saww daughter yesterday, then today you wanted to kill his^-saww brother and the son^-asws of his^-saww uncle^-as, and his^-saww successor^-asws, and the father^-asws of his^-saww sons^-asws? You are all liars, by the Lord^-azwj of the Kaabah. You will not arrive to killing him^-asws’. To the extent that the people feared that a great strife (Fitna) would break out.

غصبهم فدكا هدية النبي صلى الله عليه وآله للزهراء عليها السلام

احتجاج الزهراء عليها السلام لإعادة فدك

قال: ثم إن فاطمة عليها السلام بلغها أن أبا بكر قبض فدك. فخرجت في نساء بني هاشم حتى دخلت على أبي بكر فقالت: يا أبا بكر، تريد أن تأخذ مني أرضا جعلها لي رسول الله صلى الله عليه وآله وتصدق بها علي من الوجيف الذي لم يوجف المسلمون عليه بخيل ولا ركاب؟ أما كان قال رسول الله صلى الله عليه وآله: (المرء يحفظ في ولده بعده)؟ وقد علمت أنه لم يترك لولده شيئا غيرها.

Their usurpation of Fadak, a gift of the Prophet^-saww to Al-Zahra^-asws

Argumentation of Al-Zahra^-asws for the return of Fadak

(Abdullah Bin Al-Abbas) said, ‘Then it reached (Syeda) Fatima^-asws that Abu Bakr had confiscated Fadak. She^-asws came out among the women of the Clan of Hashim^-as until they came up to Abu Bakr. She^-asws said: ‘O Abu Bakr, You want to take from me^-asws the land which the Rasool Allah^-saww had made it to be for me^-asws, and had it ratified by it to me^-asws from the war booty which the Muslims did not go to war on, neither with a horse nor a camel? But did not the Rasool Allah^-saww say: ‘A person has to ensure that he leaves somethings for his children (so they live on it)? And you know that he^-saww did not leave for his^-as children anything apart from this’.

منع عمر من كتاب أبي بكر برد فدك

فلما سمع أبو بكر مقالتها والنسوة معها دعا بدواة ليكتب به لها. فدخل عمر فقال: يا خليفة رسول الله، لا تكتب لها حتى تقيم البينة بما تدعي. فقالت فاطمة عليها السلام: نعم، أقيم البينة. قال: من؟ قالت: علي وأم أيمن. فقال عمر: (لا تقبل شهادة امرأة عجمية لا تفصح، وأما علي فيحوز النار إلى قرصه). فرجعت فاطمة عليها السلام وقد جرعها من الغيظ ما لا يوصف، فمرضت.

Prevention of Umar from the letter of Abu Bakr for the restitution of Fadak

When Abu Bakr heard her^-asws words and of the women who were with her^-asws, he called for the ink so that he could write it for her^-asws.  But Umar interfered saying, ‘O Caliph of the Rasool Allah^-saww, do not write it for her until she establishes the clear proof for what she^-asws is claiming. (Syeda) Fatima^-asws said: ‘Yes, I^-asws shall establish the clear proof’. He said, ‘Who?’ She^-asws said: ‘Ali^-asws and Umm Ayman’. Umar said, ‘The testimony of one non-Arab woman who is not eloquent, is not acceptable, and as for Ali^-asws, he^-asws will add fire to its fuel’. So (Syeda) Fatima^-asws returned, and she^-asws was in such a rage that it cannot be described. She^-asws fell ill’.

أبو بكر وعمر يعودان فاطمة عليها السلام

وكان علي عليه السلام يصلي في المسجد الصلوات الخمس. فكلما صلى قال له أبو بكر وعمر: (كيف بنت رسول الله)؟ إلى أن ثقلت، فسألا عنها وقالا: (قد كان بيننا وبينها ما قد علمت، فإن رأيت أن تأذن لنا فنعتذر إليها من ذنبنا)؟ قال عليه السلام: ذاك إليكما. فقاما فجلسا بالباب، ودخل علي عليه السلام على فاطمة عليها السلام فقال لها: (أيتها الحرة، فلان وفلان بالباب يريدان أن يسلما عليك، فما ترين)؟ قالت عليها السلام: البيت بيتك والحرة زوجتك، فافعل ما تشاء. فقال: (شدي قناعك)، فشدت قناعها وحولت وجهها إلى الحائط.

Abu Bakr and Umar both returned to (Syeda) Fatima^-asws

And Ali^-asws used to Pray the five Prayers in the Masjid. Every time that he^-asws Prayed, Abu Bakr and Umar would say to him^-asws, ‘How is the daughter of the Rasool Allah^-saww?’, (She^-asws remained ill) to the point that her illness increased, so they asked about it and said, ‘You^-asws know what has happened between us and her^-asws, so if you^-asws can seek her^-asws permission, we would like to apologise to her^-asws from its sin?’

He^-asws said: ‘That is up to you’. So they stood up and went and sat by the door, and Ali^-asws entered in it to (Syeda) Fatima^-asws, so he^-asws said to her^-asws: ‘O you Hourie, so and so and so and so are at the door wanting to greet you^-asws.  So what do you^-asws see?’ She^-asws said: ‘The house is your^-asws house, and the Hourie is your^-asws wife, so do what you^-asws feel like’. He^-asws said: ‘Put on your^-asws veil’. So she^-asws put on her^-asws veil and turned her^-asws face towards the wall’.

دعاء فاطمة عليها السلام على أبي بكر وعمر

فدخلا وسلما وقالا: ارضي عنا رضي الله عنك. فقالت: ما دعاكما إلى هذا؟ فقالا: اعترفنا بالإساءة ورجونا أن تعفي عنا وتخرجي سخيمتك. فقالت: فإن كنتما صادقين فأخبراني عما أسألكما عنه، فإني لا أسألكما عن أمر إلا وأنا عارفة بأنكما تعلمانه، فإن صدقتما علمت أنكما صادقان في مجيئكما. قالا: سلي عما بدا لك.

Supplication of (Syeda) Fatima^-asws against Abu Bakr and Umar

So they entered and greeted, and said, ‘Be pleased with us, may Allah^-azwj be Pleased with you^-asws’. She^-asws said: ‘What do you both intend by this?’ They said, ‘We both realise that we have offended you^-asws and hope that you^-asws will excuse us and get rid of your^-asws anger’. She^-asws said: ‘If the two of you are truthful, so inform me^-asws about what I^-asws am going to ask you, for I^-asws will not ask you about a matter except that I^-asws know that both of you know it, so ratify it if both of you are truthful in your answer’. They said, ‘Ask whatever that occurs to you^-asws’.

قالت: نشدتكما بالله هل سمعتما رسول الله صلى الله عليه وآله يقول: (فاطمة بضعة مني، فمن آذاها فقد آذاني)؟ قالا: نعم. فرفعت يدها إلى السماء فقالت: (اللهم إنهما قد آذياني، فأنا أشكوهما إليك وإلى رسولك. لا والله لا أرضى عنكما أبدا حتى ألقى أبي رسول الله وأخبره بما صنعتما، فيكون هو الحاكم فيكما).

She^-asws said: ‘I^-asws adjure you both to Allah^-azwj, have you both heard the Rasool Allah^-saww saying: ‘(Syeda) Fatima^-asws is a piece from me^-saww, so the one who hurts her^-asws, so he has hurt me^-saww?’ They said, ‘Yes’. She^-asws raised her^-asws hands towards the sky, so she said: ‘Our Allah^-azwj, They have both hurt me^-asws, so I^-asws am complaining about both of them to You^-azwj, and to Your^-azwj Messenger^-saww’. No, by Allah^-azwj, I^-asws will never be pleased from both of you ever until I^-asws meet my^-asws father^-saww the Rasool Allah^-saww and inform him^-saww of what the two of you have done, so he^-saww will be the judge with regards to the two of you’.

قال: فعند ذلك دعا أبو بكر بالويل والثبور وجزع جزعا شديدا. فقال عمر: تجزع يا خليفة رسول الله من قول امرأة؟

(Abdullah Bin Al-Abbas) said, ‘When Abu Bakr heard that supplication, he called for doom and destruction (upon himself), and shaked with a severe shaking’. Umar said, ‘O Caliph of the Rasool Allah^-saww, you are frightened from the words of a woman?’

وصية فاطمة الزهراء عليها السلام وشهادتها

قال: فبقيت فاطمة عليها السلام بعد وفاة أبيها رسول الله صلى الله عليه وآله أربعين ليلة. فلما اشتد بها الأمر دعت عليا عليه السلام وقالت: (يا بن عم، ما أراني إلا لما بي، وأنا أوصيك أن تتزوج بنت أختي لي. وأن لا يشهد أحد من أعداء الله جنازتي ولا دفني ولا الصلاة علي).

Will of (Syeda) Fatima Al-Zahra^-asws and her testimony

(Abdullah Bin Al-Abbas) said, ‘(Syeda) Fatima^-asws remained after the passing away of her^-asws father^-saww the Rasool Allah^-saww, for forty nights. When her^-asws matter intensified, she^-asws called Ali^-asws and said: ‘O paternal cousin, I^-asws can see what (situation) I^-asws am in, and I^-asws am bequeathing to you that you^-asws should marry the daughter of my^-asws sister (Amaama binte Zaynab) for me^-asws. And that no one from the enemies of Allah^-saww should witness my^-asws funeral, or my^-asws burial, or Pray over me^-asws’.

قال ابن عباس: وهو قول أمير المؤمنين عليه السلام: (أشياء لم أجد إلى تركهن سبيلا، لأن القرآن بها أنزل على قلب محمد صلى الله عليه وآله: قتال الناكثين والقاسطين والمارقين الذي أوصاني وعهد إلي خليلي رسول الله بقتالهم، وتزويج أمامة بنت زينب أوصتني بها فاطمة عليها السلام).

Ibn Abbas said, ‘And it is the statement of Amir-ul-Momineen^-asws: ‘Of the things which I^-asws could not find a way to leave it, because the Quran Descended upon the heart of Muhammad^-saww, were – Fighting against the breakers (of the Covenant), the unjust, and the renegades, which is what my^-asws friend the Rasool Allah^-saww had bequeathed to me^-asws to fight against, and the marriage to Amaama Bint Zaynab, which (Syeda) Fatima^-asws had bequeathed to me^-asws’.

قال ابن عباس: فقبضت فاطمة عليها السلام من يومها، فارتجت المدينة بالبكاء من الرجال والنساء، ودهش الناس كيوم قبض فيه رسول الله صلى الله عليه وآله. فأقبل أبو بكر وعمر يعزيان عليا عليه السلام ويقولان له: (يا أبا الحسن، لا تسبقنا بالصلاة على ابنة رسول الله). فلما كان في الليل دعا علي عليه السلام العباس والفضل والمقداد وسلمان وأبا ذر وعمارا، فقدم العباس فصلى عليها ودفنوها.

Ibn Abbas said, ‘On the day in which (Syeda) Fatima^-asws passed away, Al-Medina reverberated with the sounds of wailing from the men and the women, and the people were as shocked as they were on the day in which the Rasool Allah^-saww passed away. Abu Bakr and Umar came to condole Ali^-asws and they both said to him^-asws, ‘O Abu Al-Hassan ^-asws do not precede us by Praying upon the daughter of the Rasool Allah^-saww’. When it was the night, Ali^-asws called Al-Abbas, and Al-Fazl, and Al-Miqdad^ar, and Salman^ar, and Abu Dharr^ar, and Ammar. Al-Abbas went forward, so Prayer was recited over her^-asws and she^-asws was buried.

أراد عمر نبش قبر الزهراء عليها السلام فواجهه أمير المؤمنين عليه السلام

فلما أصبح الناس أقبل أبو بكر وعمر والناس يريدون الصلاة على فاطمة عليها السلام. فقال المقداد: قد دفنا فاطمة البارحة. فالتفت عمر إلى أبي بكر فقال: ألم أقل لك إنهم سيفعلون؟ قال العباس: إنها أوصت أن لا تصليا عليها. فقال عمر: والله لا تتركون – يا بني هاشم – حسدكم القديم لنا أبدا. إن هذه الضغائن التي في صدوركم لن تذهب والله لقد هممت أن أنبشها فأصلي عليها.

Umar wanted to dig up the grave of Al-Zahra^-asws, so Amir-ul-Momineen^-asws faced up to him

When it was the morning, Abu Bakr and Umar came up with the people wanting to Pray over (Syeda) Fatima^-asws. Al-Miqdad^ar said, ‘(Syeda) Fatima^-asws was buried last night’. Umar turned towards Abu Bakr, ‘Did I not say to you that they will be belittling you?’ Al-Abbas said, ‘She^-asws had bequeathed that you two would not pray over her^-asws’.

Umar said, ‘By Allah^-azwj – O Clan of Hashim^-as – you will not leave being envious to us, ever. If this is the grudge in your hearts, it will never go away. By Allah^-azwj, I am thinking of digging her^-asws out, so I can pray over her^-asws’.

فقال علي عليه السلام: (والله لو رمت ذلك يا بن صهاك لأرجعت إليك يمينك. والله لئن سللت سيفي لا غمدته دون إزهاق نفسك، فرم ذلك). فانكسر عمر وسكت، وعلم أن عليا عليه السلام إذا حلف صدق. ثم قال علي عليه السلام: يا عمر، ألست الذي هم بك رسول الله صلى الله عليه وآله وأرسل إلي، فجئت متقلدا بسيفي، ثم أقبلت نحوك لأقتلك، فأنزل الله عز وجل: (فلا تعجل عليهم إنما نعد لهم عدا)، فانصرفوا.

Ali^-asws said: ‘By Allah^-azwj, if you were to do that, O son of Sahhaak, I^-asws will return your pledge back to you. By Allah^-azwj, if I^-asws unsheathe my^-asws sword, I^-asws will not sheathe it back until I cause you to die, so do that’. So Umar was broken and kept quiet, and he knew that if Ali^-asws makes a vow, he^-asws would always fulfil it.

Then Ali^-asws said: ‘O Umar, are you not the one whom the Rasool Allah^-saww intended, and he^-saww sent for me^-asws, so I^-asws came wearing my^-asws sword, then I^-asws came near you for killing you, so Allah ^-azwj Mighty and Majestic Revealed: “[19:84] Therefore be not in haste against them, We only number out to them a number (of days).”? So they left.

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 Al-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^-as before he^-as had been Given (to us^-asws)’.[4]

علي بن إبراهيم، قال: حدثني أبي، عن سليمان الديلمي، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «إذا كان يوم القيامة يدعى محمد (صلى الله عليه و آله) فيكسى حلة و ردية، ثم يقام على يمين العرش، ثم يدعى إبراهيم (عليه السلام) فيكسى حلة بيضاء، فيقام على يسار العرش، ثم يدعى بعلي أمير المؤمنين (عليه السلام) فيكسى حلة و ردية، فيقام على يمين النبي، ثم يدعى بإسماعيل (عليه السلام) فيكسى حلة بيضاء، فيقام على يسار إبراهيم (عليه السلام)،

Ali Bin Ibrahim said, ‘My father narrated to me, from Suleyman Al Daylami, from Abu Baseer,

Abu Abdullah^-asws having said: ‘When it will be the Day of Judgement, Muhammad^-saww would be Called, and he^-saww would be clothed in a rosy robe. Then he^-saww would stand on the right of the Throne. Then Ibrahim^-as would be Called and be clothed in a white robe, and stand by the left of the Throne. Then Ali Amir-Al-Momineen^-asws would be Called, so he^-asws would be wearing a rosy robe, and would stand on the right of the Prophet^-saww. Then they would Call Ismail^-as, clothed in a white robe, and would stand on the left of Ibrahim^-as.

ثم يدعى بالحسن (عليه السلام) فيكسى حلة و ردية، فيقام على يمين أمير المؤمنين (عليه السلام)، ثم يدعى بالحسين (عليه السلام) فيكسى حلة و ردية، فيقام على يمين الحسن (عليه السلام)، ثم يدعى بالأئمة فيكسون حللا و ردية، فيقام كل واحد عن يمين صاحبه، ثم يدعى بالشيعة فيقومون أمامهم، ثم يدعى بفاطمة (عليها السلام) و نسائها من ذريتها و شيعتها فيدخلون الجنة بغير حساب.

Then Al-Hassan^-asws would be Called, and would be wearing a rosy robe, and he^-asws would stand on the right of Amir-Al-Momineen^-asws. Then Al-Husayn^-asws would be Called, wearing a rosy robe, and he^-asws would stand on the right of Al-Hassan^-asws. Then the (rest of the) Imams^-asws would be Called, and they would all be wearing rosy robes, and each one of them^-asws would stand on the right of each other (in a row). Then the Shias would be Called, and they would be standing in front of them^-asws. Then they would Call (Syeda) Fatima^-asws and the womenfolk from her^-asws descendants, and her^-asws Shias (women). So they would all be entering the Paradise without Reckoning.

ثم ينادي مناد من بطنان العرش من قبل رب العزة و الأفق الأعلى: نعم الأب أبوك يا محمد، و هو إبراهيم، و نعم الأخ أخوك، و هو علي بن أبي طالب و نعم السبطان سبطاك، و هما الحسن و الحسين، و نعم الجنين جنينك، و هو محسن، و نعم الأئمة الراشدون ذريتك، و هم فلان و فلان إلى آخرهم، و نعم الشيعة شيعتك.

Then a Caller would Call out from the Middle of the Throne, from in front of the Lord^-azwj of the Honour, and the high horizon: ‘The best of the fathers is your^-saww father^-as, O Muhammad^-saww, and he^-as is Ibrahim^-as. And the best of the brother is your^-saww brother^-asws, and he^-asws is Ali^-asws Bin Abu Talib^-asws. And the best of the grandsons are your^-saww grandsons^-asws, and they (two) are Al-Hassan^-asws and Al-Husayn^-asws. And the best of the unborn is your^-saww unborn, and he^-as is Mohsin^-as. And the best of the righteous Imams are your^-saww children, and they^-asws are so and so, and so and so’ – up to the last of them. And the best of the Shias are your^-saww Shias!

ألا إن محمدا و وصيه و سبطيه و الأئمة من ذريته هم الفائزون ثم يؤمر بهم إلى الجنة، و ذلك قوله: فَمَنْ زُحْزِحَ عَنِ النَّارِ وَ أُدْخِلَ الْجَنَّةَ فَقَدْ فازَ».

Indeed! Muhammad^-saww, and his^-saww successor^-asws, and his^-saww grandsons^-asws, and the Imams^-asws from his^-asws offspring, they are the succeeding ones. Then they would be Commanded to go to the Paradise, and that is in His^-azwj Words so the one who is removed far away from the Fire and enters the Paradise he indeed has succeeded [3:185]’.[5]

VERSE 48

وَمَا نُرِيهِمْ مِنْ آيَةٍ إِلَّا هِيَ أَكْبَرُ مِنْ أُخْتِهَا ۖ وَأَخَذْنَاهُمْ بِالْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ {48}

And We did not Show them a Sign but it was greater than its counterpart, and We Seized them with the Punishment, perhaps they would return [43:48] 

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

And by this chain, from Abdullah Al Asamma, from Abdullah Bin Bakeyr Al Arjany who said,

‘I accompanied Abu Abdullah^-asws in a road of Makkah from Al-Medina. We encamped at a station called Usfan. Then we passed by a mountain darker than the wild neglected road. I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! How desolate is this mountain. I have not seen in the road the like of this!’

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

So he^-asws said to me: ‘O Ibn Bakeyr! Do you know which mountain is this?’ I said, ‘No’. He^-asws said: ‘This is a mountain called Al-Kamad, and it is upon a valley from the valleys of Hell, and in it, they (the killers) of my^-asws father^-asws Al-Husayn^-asws have been deposited into it.

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-

There flows beneath them the waters of Hell, from the refuse, and the pus, and the scalding water, and what comes out from the bodily fluids, and what comes out from the cleavages of sinners, and what comes out from the seepage of the prostitutes, and what comes out from Hell, and what comes out from Lazy (a valley of Hell), and from Al-Hutama (a valley of Hell), and what comes out from Saqar (a valley of Hell), and what comes out from Al-Hameem (a valley of Hell), and what comes out from Al-Hawiya (a valley of Hell), and what comes out from Al-Saeer (a valley of Hell).

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

And I^-asws do not pass by this mountain in my^-asws journey and pause by it, except I see the two of them (Abu Bakr & Umar) crying out for help to me^-asws, and I^-asws looked at the killing of my^-asws father^-asws and I^-asws am saying to them both: ‘But rather, these two did it what they are feeling. They were not merciful to us^-asws when they ruled, and they killed us^-asws, and deprived us^-asws, and were steadfast upon destroying our^-asws rights, and exterminated us^-asws by the commands of others. So, may Allah^-azwj not have Mercy on the one who was merciful to you both. Taste the scourge what you sent ahead, and Allah^-azwj is not the least unjust to the servant’.

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

And the most intense of the two in beseeching and the yielding is the second one (Umar). So, sometimes I^-asws tend to pause by them in order to reassure part of what is in my^-asws heart, and sometimes I^-asws tread upon the mountain in which these two are, and it is mount Al-Kamad’.

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

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! So when you tread on the mountain, what do you^-asws hear?’ He^-asws said: ‘I^-asws hear their voices calling out, ‘Ascend the mountain, we want to speak to you^-asws, for we repent!’ And I^-asws hear their screams from the mountain screaming at me^-asws, and I^-asws say to them: ‘Keep quiet therein and do not speak!’

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

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! And who (else) is with them?’ He^-asws said: ‘Every pharaoh who transgressed against Allah^-azwj, and Allah^-azwj Told about his deeds, and everyone who taught Kufr to the servants’.

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

So I said, ‘And who are they?’ He^-asws said: ‘Like Paul who taught the Jews that the Hand of Allah^-azwj is Tied up, and like Nestorius who taught the Christians that Isa^-as the Messiah is a son of Allah^-azwj, and said to them, ‘Three (gods)’, and like Pharaoh^-la of Musa^-as who said, ‘I^-la am your highest lord!’, and like Nimrod^-la who said, ‘I^-asws will subdue the people of the earth and kill the ones in the sky’, and the killer of Amir Al-Momineen^-asws, and murderer of (Syeda) Fatima^-asws, and Mohsin^-asws, and killers of Al-Hassan^-asws and Al-Husayn^-asws.

فَأَمَّا مُعَاوِيَةُ وَ عَمْرٌو فَمَا يَطْمَعَانِ فِي الْخَلَاصِ وَ مَعَهُمْ كُلُّ مَنْ نَصَبَ لَنَا الْعَدَاوَةَ وَ أَعَانَ عَلَيْنَا بِلِسَانِهِ وَ يَدِهِ وَ مَالِهِ

So, as for Muawiya and Amro (Bin Al-Aas) and what they don’t even hope anymore for the salvation, and with them is every hostile one who established enmity towards us^-asws, and assisted against us^-asws by his tongue, and his hand, and his wealth’.

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

I said to him^-asws, ‘May I be sacrificed for you^-asws! So you^-asws heard that, all of it, and did not chide (tell off)?’ He^-asws said: ‘O Ibn Bakeyr! Our^-asws hearts are other than the hearts of the people. We^-asws are obedient (to Allah^-azwj, lined up in rows, Chosen. We^-asws see what the people cannot see, and we^-asws hear what the people cannot hear, and that the Angels descend unto us^-asws during our^-asws travels, and they turn in our^-asws beds, and attend our^-asws meals, and are present at our^-asws deaths, and they come to us^-asws with news of what is to occur before it even happens.

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

And they pray Salat with us^-asws, and supplicate for us^-asws, and cast their wings upon us^-asws, and turn our^-asws children upon their wings, and prevent the animals from arriving to us^-asws, and come to us^-asws from what is in the earth from every plant in its time, and quench us^-asws from the water of every land. We tend to find that in our^-asws utensils, and there is none from a day, nor an hour, nor a time for Salat, except and it is prepared for it, and there is none from a night which comes upon us^-asws except and the news of every land is with us^-asws, and what occurs therein, and news of the Jinn, and news of the inhabitants of the air, from the Angels.

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

And there is none from king dying in the earth, and someone else standing except they come to us^-asws with his news, and how are his ways regarding those before him. And there is none from an earth, from six firmaments up to the firmament, except and we^-asws are given its news’.

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

So I said, ‘May I be sacrificed for you^-asws! Where is the end-point of this mountain?’ He^-asws said: ‘Up to the seventh (sixth) firmament, and therein is hell upon a valley from its valleys. Upon it are keepers more than (the number of) the stars of the sky, and drops of the rain, and number of what is in the sea, and number of the (grains of the) soil. Every Angel from them has been allocated with something, and he is established upon it, not separating from it’.

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

I said, ‘May I be sacrificed for you^-asws! All of them are casting the news to you^-asws?’ He^-asws said: ‘No! But rather, that is cast to the Master of the Command, and I^-asws near what the servants are not able upon the government in it. So we^-asws judge with regards to it. So one who does not accept our^-asws decisions, the Angels compel him upon our^-asws words and instruct those who are around to enforce him upon our^-asws words, and even if he is from the Jinn from the people of the opposition and the Kufr, grappling him and punishing him until he comes to what we^-asws had judged with’.

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

I^-asws said, ‘May I be sacrificed for you^-asws! So, does the Imam^-asws see what is between the east and the west?’ He^-asws said: ‘O Ibn Bakr! How can he^-asws be a Divine Authority of Allah^-azwj upon what is between its two horizons, and he^-asws cannot see them and cannot judge among them? And how can he^-asws be a Divine Authority upon an absent people, not being able upon them, nor they are able upon him^-asws? And how can he^-asws happen to be a trustee from Allah^-azwj and a witness upon the creatures, and he^-asws cannot see them? And how can he^-asws happen to be a Divine Authority upon them and he^-asws is veiled from them?

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

And there has been Made to be between them and him^-asws that he^-asws stands with the Command of his^-asws Lord^-azwj among them, and Allah^-azwj is Saying: And We did not Send you except to all of the people [34:28] – meaning by it ones upon the earth, and the Divine Authority from after the Prophet^-saww would be standing in the place of the Prophet^-saww from after him^-saww, and he^-asws is the evidence upon what the community would be quarrelling in, and the seizer of the rights of the people, and the one^-asws standing by the Command of Allah^-azwj, and the fairness for some upon the others.

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

So when there does not happen to be with them one who can implement His^-azwj Words and He^-azwj is Saying: We will be Showing them Our Signs in the horizons and within their own selves, until it becomes clear to them that it is the Truth [41:53], so which Sign in the horizons apart from us^-asws would Allah^-azwj Show the people of the horizons? And He^-azwj Said: And We did not Show them a Sign but it was greater than its counterpart [43:48]. So which Sign is greater than us^-asws?

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

By Allah^-azwj! The Clan of Hashim^-asws and Quraysh do recognise what Allah^-azwj has Given us^-asws, but the envy destroyed them, just as it destroyed Iblees^-la, and they come to us^-asws when they are desperate and fear upon themselves, so they are asking us, and we^-asws clarify for them, and they are saying, ‘We testify that you^-asws are the people of the knowledge’. Then they are going out, so they are saying, ‘We have not seen anyone more straying than the ones who follow them^-asws and accept their^-asws words’.

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

I said, ‘May I be sacrificed for you^-asws! Inform me about Al-Husayn^-asws. If we were to dig, would we find anything in his^-asws grave?’ He^-asws said: ‘O Ibn Bakr! How grievous is your question. Al-Husayn^-asws, along with his^-asws father^-asws and his^-asws mother^-asws, and his^-asws brother^-asws Al-Hassan^-asws are in the house of Rasool-Allah^-saww, being Granted just as he^-saww is Granted, and being Sustained just as he^-asws is being Sustained.

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

So if we were to dig during his^-asws days, he^-asws would be found, and as for today, so he^-asws is alive in the Presence of his^-asws Lord^-azwj being Sustained, and he^-asws looks at his^-asws soldiers, and he^-asws looks at the Throne, when he^-asws would be Commanded to hold it. And he^-asws is on the right of the Throne, saying: ‘O Lord^-azwj! Fulfil for me^-asws what You^-azwj Promised me^-asws!’

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

And he^-asws looks at his^-asws visitors, and he^-asws recognises them, and by the names of their fathers, and by their ranks, and by their statuses in the Presence of Allah^-azwj, from one of them by his son, and what (provisions are) in his ride. And he^-asws sees the one who cry for him^-asws, so he^-asws seeks Forgiveness for him, (and) for Mercy for him, and he^-asws asks his^-asws father^-asws for seeking for the Forgiveness for him, and he^-asws is saying: ‘If only you knew, O you crying one, what is prepared for you, you would be joyful much more than what you are alarmed about’.

فَلَيَسْتَغْفِرُ لَهُ كُلُّ مَنْ سَمِعَ بُكَاءَهُ مِنَ الْمَلَائِكَةِ فِي السَّمَاءِ وَ فِي الْحَائِرِ وَ يَنْقَلِبُ وَ مَا عَلَيْهِ مِنْ ذَنْبٍ.

So, there seek Forgiveness for him, everyone who hears his crying, from the Angels in the sky, and in the courtyard, and he returns (from the Ziyarat), and there are no sins upon him’’.[6]

[1] AL MUSTADRAK AL WASAAIL – H 21397

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

[3] The Book Of Sulaym Bin Qays Al Hilali

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

[5] تفسير القمّي 1: 128

[6] كامل الزيارات، النص، ص: 326 – H 2