Tawwalah and Tabbarah

Introduction:

There are several Ahadith of Ahl Al-Bayt^-asws of Rasool Allah^-saww, emphasising the need to submit to the Wilayah of and have the love of the Masomeen (Infallible Divine Leaders). In the current compilation, we briefly look at the topic of disassociation from the enemies of Allah^-azwj and His^-azwj Appointed Guides^-asws (the Prophets^-as and the Imams^-asws).  This is a broad topic, and there are many Verses in the Holy Quran and numerous Ahadith Commanding those who possess Eman to keep away, denounce, and Plead to Allah^-azwj (through supplications) against the enemies of Allah^-azwj and His^-azwj friends.

There are several ‘Words’ which are used in this regard in the Holy Quran, i.e.,  ‘بُغْضٌ‏’ (to hold animosity), ‘برئت’ and ‘تَبَرَّأَ’ (to cut-off links), ‘لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ’ (Curses of Allah^-azwj, and the Angels, and the people altogether – meaning be away from the Blessings of Allah^-azwj and into His^-azwj Wrath),… .which we will, Insha Allah^-azwj, review and try to understand from the Ahadith of Masomeen^-asws and how to distance from the enemies of Allah^-azwj, while adhering to the Divine Guidelines and complying to the conditions of the Eman and Taqeeya[1].  Some of the aspects of the present topic are, partially covered in our other Ahadith compilations, see for example the links below:[2]

The Eman is Nothing ‘Else’ but ‘حُبٌ‏ وَ بُغْضٌ’ (Love and Hatred)

وَ قَالَ ع‏ الْإِيمَانُ حُبٌ‏ وَ بُغْضٌ‏.

Imam Mohammed Baqir^-asws says: Is ‘Eman’ (anything other than) the ‘Love’ and Hatred (the love of Ahl Al-Bayt^-asws and hatred against their^-asws enemies^-la)?[3]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ السَّبِيعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ مَنْ لَمْ يُحِبَّ عَلَى الدِّينِ وَ لَمْ يُبْغِضْ عَلَى الدِّينِ فَلَا دِينَ لَهُ.

Al-Hussain ibn Mohammed has narrated from Mohammed ibn Imran Al-Subay’i, who from Abd Allah ibn Jabalah, who from Ishaq ibn Ammar, who says:

Abu Abd Allah^-asws has said:  ‘كُلُّ مَنْ لَمْ يُحِبَّ عَلَى الدِّينِ وَ لَمْ يُبْغِضْ عَلَى الدِّينِ فَلَا دِينَ لَهُ’

‘Every one who does not loved upon the Religion and does not hate upon the Religion, so there is no Religion for him’.[4]

The Three Signs of a Momin:

عَنْهُ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ ذَكَرَهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ عِلْمُهُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يُبْغِضُ‏^[5].

It has been narrated from him (the narrator of the previous Hadith), who from Ali ibn Hassan, who from those he has mentioned in (his book), from Dawud ibn Farqad, who says:

Abu Abd Allah^-asws has said:  Three are signs of the Momin (believer): His knowledge of Allah^-azwj, and the ones he loves, and the ones he hates.[6]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَحَبَّ لِلَّهِ وَ أَبْغَضَ لِلَّهِ وَ أَعْطَى لِلَّهِ‏ فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ.

A number of our people has narrated from Ahmed ibn Mohammed ibn Isa and Ahmad ibn Mohammed ibn Khalid and Ali ibn Ibrahim, who has narrated from his father and Sahl ibn Ziyad all of them from Ali ibn Riab, who from Abu Ubaydah al-Hadhdha, who says:

Abu Abd Allah^-asws has said:  ‘مَنْ أَحَبَّ لِلَّهِ وَ أَبْغَضَ لِلَّهِ وَ أَعْطَى لِلَّهِ‏ فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ’ Whoever loves for the sake of Allah^-azwj, hates for the sake of Allah^-azwj and gives for the sake of Allah^-azwj, he is of those whose Eman is complete.[7]

The Tawwal’ah and the Tabbar’ah:

فقال رسول الله صلى الله عليه وآله: … ” ولكن أوثق عرى الايمان الحب في الله، والبغض في الله، وتوالى أولياء الله والتبري من أعداء الله عزوجل.

So Rasool-Allah^-saww said: But, the firmest bond of the Eman is ‘الحب في الله’ the love for the Sake of Allah^-azwj, and ‘والبغض في الله’ the hatred for the Sake of Allah^-azwj, and to ‘وتوالى أولياء الله’ befriend the Guardians^-asws of Allah^-azwj, ‘والتبري من أعداء الله عزوجل’ and disavowing from the enemies of Allah^-azwj Mighty and Majestic’.[8]

يا أخا بني هلال – فافهم. إذا أتيت بولايتنا أهل البيت في الجملة وبرئت من أعدائنا في الجملة فقد أجزأك. فإن عرفك الله الأئمة منا الأوصياء العلماء الفقهاء، فعرفتهم وأقررت لهم بالطاعة وأطعتهم فأنت مؤمن بالله وأنت من أهل الجنة، فهم الذين يدخلون الجنة بغير حساب.

Amir-ul-Momineen^-asws said: You have asked – O brother of Clan of Hilal-– so understand. If you were to come with our^-asws Wilayah – the People^-asws of the Household in its entirety, ‘وبرئت’ and disavow (keep away) from our^-asws enemies in entirety (all of them) it would be sufficient for you.

If Allah^-azwj makes you to recognise the Imams^-asws from us^-asws, the successors^-asws, the knowledgeable ones^-asws, the understanding ones^-asws, and you have recognised them^-asws and accepted them^-asws for the obedience, and obey them^-asws, so you will be a Believer with Allah^-azwj, and you will be from the inhabitants of the Paradise, for they (the followers of Ahl Al-Bayt^-asws) are the ones who will enter the Paradise without Reckoning’.

وأما الناصب لنا والمعادي لنا فمشرك كافر عدو لله. والعارفون بحقنا المؤمنون بنا مؤمنون مسلمون أولياء الله.

And as for the ones who hate us^-asws (Nasibis) and are inimical to us^-asws, so they are ‘Mushrik’ Polytheists, ‘Kafir’ Infidels, enemies of Allah^-azwj. And the ones who have recognised our^-asws rights, are our^-asws ‘Momins’ (Believers) and the Believers are the Muslims and the friends of Allah^-azwj’.[9] (An Extract).

– وَ بِهَذَا الْإِسْنَادِ عَنْ أَبَانٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ عَنِ الْكُمَيْتِ بْنِ زَيْدٍ الْأَسَدِيِّ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ (عليه السلام) فَقَالَ وَ اللَّهِ يَا كُمَيْتُ لَوْ كَانَ عِنْدَنَا مَالٌ لَأَعْطَيْنَاكَ مِنْهُ وَ لَكِنْ لَكَ مَا قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) لِحَسَّانَ بْنِ ثَابِتٍ لَنْ يَزَالَ مَعَكَ رُوحُ الْقُدُسِ مَا ذَبَبْتَ عَنَّا

And by this chain, from Abaan, from Uqba Bin Basheer Al-Asady, from Al-Kumeyt Bin Zayd Al-asady who said:

‘I came up to Abu Ja’far^-asws, so he^-asws said: ‘By Allah^-azwj, O Kumeyt, if we^-asws had in our^-asws possession some wealth, we^-asws would have given you from it, but for you is what the Rasool^-saww Allah^-azwj said to Hassan Bin Sabit: ‘The Holy Spirit will not cease to be with you so long as you defend us^-saww’.

قَالَ قُلْتُ خَبِّرْنِي عَنِ الرَّجُلَيْنِ قَالَ فَأَخَذَ الْوِسَادَةَ فَكَسَرَهَا فِي صَدْرِهِ ثُمَّ قَالَ وَ اللَّهِ يَا كُمَيْتُ مَا أُهَرِيقَ مِحْجَمَةٌ مِنْ دَمٍ وَ لَا أُخِذَ مَالٌ مِنْ غَيْرِ حِلِّهِ وَ لَا قُلِبَ حَجَرٌ عَنْ حَجَرٍ إِلَّا ذَاكَ فِي أَعْنَاقِهِمَا.

I said, ‘Inform me about the two men (first and second)’. He (the narrator) said: ‘He^-asws took the pillow and folded it unto his^-asws chest’ and said: ‘By Allah^-azwj, O Kumeyt, there is no blood spilled unlawfully, nor any wealth taken without right, and no stone turned from another stone except that it would be upon their necks’.[10]

The Expressions of Love and Disassociation are Obligatory:

وَ حُبُّ أَوْلِيَاءِ اللَّهِ وَ الْوَلَايَةُ لَهُمْ وَاجِبَةٌ وَ الْبَرَاءَةُ مِنْ أَعْدَائِهِمْ وَاجِبَةٌ وَ مِنَ الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ ع وَ هَتَكُوا حِجَابَهُ فَأَخَذُوا مِنْ فَاطِمَةَ ع فَدَكَ وَ مَنَعُوهَا مِيرَاثَهَا وَ غَصَبُوهَا وَ زَوْجَهَا حُقُوقَهُمَا وَ هَمُّوا بِإِحْرَاقِ بَيْتِهَا وَ أَسَّسُوا الظُّلْمَ وَ غَيَّرُوا سُنَّةَ رَسُولِ اللَّهِ

And love for the Guardians^-asws of Allah^-azwj and the Wilayah (submission) for them^-asws is Obligatory; and the disavowing from their^-asws enemies is Obligatory, and from those who oppressed the Progeny^-asws of Mohammed^-saww, and ripped apart His^-azwj Veil, so they seized Fadak from (Syeda) Fatima^-asws, and prevented her^-asws from her^-asws inheritance, and usurped her^-asws and her^-asws husband of their^-asws rights, and set fire to her^-asws house, and founded the injustices, and changed the Sunnah of Rasool-Allah^-azwj,

وَ الْبَرَاءَةُ مِنَ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمَارِقِينَ وَاجِبَةٌ وَ الْبَرَاءَةُ مِنَ الْأَنْصَابِ وَ الْأَزْلَامِ أَئِمَّةِ الضَّلَالِ وَ قَادَةِ الْجَوْرِ كُلِّهِمْ أَوَّلِهِمْ وَ آخِرِهِمْ وَاجِبَةٌ وَ الْبَرَاءَةُ مِنْ أَشْقَى الْأَوَّلِينَ وَ الْآخِرِينَ شَقِيقِ عَاقِرِ نَاقَةِ ثَمُودَ قَاتِلِ أَمِيرِ الْمُؤْمِنِينَ ع وَاجِبَةٌ وَ الْبَرَاءَةُ مِنْ جَمِيعِ قَتَلَةِ أَهْلِ الْبَيْتِ ع وَاجِبَةٌ

And the disavowing from the treacherous, and the deviated ones, and the renegades is Obligatory, and the disavowing from the monuments (altars of worship), and the arrows (of divination), the imams of misguidance, and the tyrannical guides, all of them, the first ones of them and the last ones of them, is Obligatory; and the disavowing from the wretched ones from the formers ones and the later ones, the slayer of the she-camel of (people of) Samood, the murderer of Amir-ul-Momineen^-asws, is Obligatory; and the disavowing from the entirety of the murderers of the People^-asws of the Household, is Obligatory.

وَ الْوَلَايَةُ لِلْمُؤْمِنِينَ الَّذِينَ لَمْ يُغَيِّرُوا وَ لَمْ يُبَدِّلُوا بَعْدَ نَبِيِّهِمْ ص وَاجِبَةٌ مِثْلِ سَلْمَانَ الْفَارِسِيِّ وَ أَبِي ذَرٍّ الْغِفَارِيِّ وَ الْمِقْدَادِ بْنِ الْأَسْوَدِ الْكِنْدِيِّ وَ عَمَّارِ بْنِ يَاسِرٍ وَ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ وَ حُذَيْفَةَ بْنِ الْيَمَانِ‏  وَ أَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ وَ سَهْلِ بْنِ حُنَيْفٍ وَ أَبِي أَيُّوبَ الْأَنْصَارِيِّ وَ عَبْدِ اللَّهِ بْنِ الصَّامِتِ وَ عُبَادَةَ بْنِ الصَّامِتِ وَ خُزَيْمَةَ بْنِ ثَابِتٍ ذِي الشَّهَادَتَيْنِ وَ أَبِي سَعِيدٍ الْخُدْرِيِّ وَ مَنْ نَحَا نَحْوَهُمْ وَ فَعَلَ مِثْلَ فِعْلِهِمْ وَ الْوَلَايَةُ لِأَتْبَاعِهِمْ وَ الْمُقْتَدِينَ بِهِمْ وَ بِهُدَاهُم‏^[11]

And the Wilayah is for the Believers, those who did not change (the Sunnah), and did not alter it after their Prophet^-saww, is Obligatory, like Salman Al-Farsy^-as, and Abu Zarr Al-Ghifary^-as, and Al-Miqdad Bin Al-Aswad Al-Kindy^-as, and Ammar Bin Yasser, and Jabir Bin Abdullah Al-Ansary, and Huzeyfa Bin Al-Yaman, and Abu Al-Haysam Bin Al-Tayhan, and Sahl Bin Huneyf, and Abu Ayoub Al-Ansary, and Abdullah Bin Al-Samit, and Ubada Bin Al-Samit, and Khuzeyman Bin Sabit the one with two testimonies, and Abu Saeed Al-Khudy, and the ones who inclined towards them, and did similar to their deeds, and the Wilayah is for their followers, and the believers in them and who follow them (to the Wilayah of Ahl Al-Bayt^-asws).[12]

The One Who does ‘تَبَرَّأَ’ (Disowns) his Lineage:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَفَرَ بِاللَّهِ مَنْ تَبَرَّأَ مِنْ نَسَبٍ وَ إِنْ دَقَّ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Urnayr from Abu Basir who has narrated the following from Abu Abd Allah^-asws:

‘Abu’ Abd Allah^-asws has said: ‘It is to disbelieve Allah^-azwj to ‘تَبَرَّأَ’ disown one’s lineage even though it (the lineage) is very lowly’.’^[13]

أَمَا إِنَّهُ سَيَظْهَرُ عَلَيْكُمْ بَعْدِي رَجُلٌ‏ رَحْبُ‏ الْبُلْعُومِ‏ مُنْدَحِقُ الْبَطْنِ يَأْكُلُ مَا يَجِدُ وَ يَطْلُبُ مَا لَا يَجِدُ فَاقْتُلُوهُ وَ لَنْ تَقْتُلُوهُ أَلَا وَ إِنَّهُ سَيَأْمُرُكُمْ بِسَبِّي وَ الْبَرَاءَةِ مِنِّي فَأَمَّا السَّبُّ فَسُبُّونِي فَإِنَّهُ لِي زَكَاةٌ وَ لَكُمْ نَجَاةٌ وَ أَمَّا الْبَرَاءَةُ فَلَا تَتَبَرَّءُوا مِنِّي فَإِنِّي وُلِدْتُ عَلَى الْفِطْرَةِ وَ سَبَقْتُ إِلَى الْإِيمَانِ وَ الْهِجْرَةِ.

Amir-ul-Momineen^-asws said to his companions about (Mu`awiyah): ‘Soon after me there would be placed on you a man with a broad mouth and a big belly. He would swallow whatever he gets and would crave for what he does not get. You should kill him but (I know) you would not kill him. He would command you ‘بِسَبِّي وَ الْبَرَاءَةِ مِنِّي’ to abuse me and to renounce me.

As for abusing, you can abuse me because that would mean purification for me and salvation for you.

‘أَمَّا الْبَرَاءَةُ فَلَا تَتَبَرَّءُوا مِنِّي’ As regards ‘الْبَرَاءَةُ’ renunciation[14], you should not ‘تَتَبَرَّءُوا’ renounce me because I have been born on the natural religion (Islam) and was foremost in accepting it as well as in Hijrah (migrating from Mecca to Medina).[15]

و عنه: عن علي بن إبراهيم، عن هارون بن مسلم، عن مسعدة بن صدقة، قال: قيل لأبي‏ عبد الله (عليه السلام): قال: «إنما قال: إنكم ستدعون إلى سبي فسبوني، ثم تدعون إلى البراءة مني و إني لعلى دين محمد (صلى الله عليه و آله)، و لم يقل: و لا تبرءوا مني».

And from him, from Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’adat Bin Sadaqa who said,

Abu Abdullah^-asws said that (Amir-ul-Momineen^-asws) would say: ‘You would all be called ‘سبي فسبوني’ to insult me^-asws, so insult me. Then you would be called to ‘البراءة’ distance yourselves from me^-asws, and I^-asws am upon the Religion of Muhammad^-saww’, and he^-asws did not say: ‘و لا تبرءوا مني’ ‘And do not distance yourselves from me^-asws’.

فقال له السائل: أ رأيت إن اختار القتل دون البراءة. فقال: «و الله، ما ذاك عليه، و ما له  إلا ما مضى عليه عمار بن ياسر حيث أكرهه أهل مكة و قلبه مطمئن بالإيمان، فأنزل الله عز و جل [فيه‏]: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ، فقال له النبي (صلى الله عليه و آله) عندها: يا عمار، إن عادوا فعد، فقد أنزل الله عز و جل عذرك، و أمرك أن تعود إن عادوا».

So the questioner said to him^-asws, ‘Do you^-asws think that I should choose to be killed rather than the distancing (Tabarra)?’ So he^-asws said: ‘By Allah^-azwj! That is not against him, and not for him, except what happened in the past with Amaar Bin Yaaser where the people of Makkah hated him, and his heart was at rest with the Eman. Thus, Allah^-azwj Mighty and Majestic Revealed regarding him [16:106] except the one who is compelled while his heart is at rest on account of Eman (faith). So the Prophet^-saww said to him during it: ‘If they turn you back, so return, for Allah^-azwj Mighty and Majestic has Revealed an excuse for you, and Commanded you that if they turn you back, return’.[16]

Additional Sermons of Amir-ul-Momineen^-asws related to ‘Tabarra/Barrah’ are included in Appendix I and a Hadith explaining the Verse without ‘Bismillah…’ is given in Appendix II.

Never Publically Abuse Enemies of Allah^-azwj and Ahl Al-Bayt^-asws:

‏ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي التَّوْرَاةِ مَكْتُوبٌ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى بْنَ عِمْرَانَ ع يَا مُوسَى اكْتُمْ مَكْتُومَ سِرِّي فِي سَرِيرَتِكَ وَ أَظْهِرْ فِي عَلَانِيَتِكَ الْمُدَارَاةَ عَنِّي‏ لِعَدُوِّي وَ عَدُوِّكَ مِنْ خَلْقِي وَ لَا تَسْتَسِبَّ لِي عِنْدَهُمْ بِإِظْهَارِ مَكْتُومِ سِرِّي فَتَشْرَكَ عَدُوَّكَ وَ عَدُوِّي فِي سَبِّي.

It has been narrated from him (the narrator of the previous Hadith), who from Ahmad ibn Mohammed ibn Isa, who from ibn Mahbub, who from Hisham ibn Salim, who from Habib al-Sajistni, who says:

Abu Abd Allah^-asws has said:  ‘In the Torah, it is the Words of Allah^-azwj, to Musa^-as (Moses^-as) ibn Imran^-as, ‘O Musa, keep My^-azwj Secret as Secret in your secrecy.  Demonstrate gentleness from Me^-azwj in your public life towards your enemy and My ^-azwj enemy among My^-azwj creatures.

Do not express My^-azwj Secret (condemnation of the enemy) for Me^-azwj before them and in public that, consequently, your enemy and My^-azwj enemy join to abuse Me.[17]

وَ سَبَّ أَعْدَاءِ اللَّهِ حَيْثُ يَسْمَعُونَكُمْ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ وَ قَدْ يَنْبَغِي لَكُمْ أَنْ تَعْلَمُوا حَدَّ سَبِّهِمْ لِلَّهِ كَيْفَ هُوَ إِنَّهُ مَنْ سَبَّ أَوْلِيَاءَ اللَّهِ فَقَدِ انْتَهَكَ سَبَّ اللَّهِ وَ مَنْ أَظْلَمُ عِنْدَ اللَّهِ مِمَّنِ اسْتَسَبَّ لِلَّهِ وَ لِأَوْلِيَاءِ اللَّهِ فَمَهْلًا مَهْلًا فَاتَّبِعُوا أَمْرَ اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

And beware of insulting the enemies of Allah^-azwj when they are listening to you, for the enemies will insult Allah^-azwj without awareness, and it is better that you should know the penalty of insulting Allah^-azwj and what it is.

He who has insulted the friends of Allah^-azwj is like the one who has insulted Allah^-azwj. And the one who is the most unjust with Allah^-azwj is the one who insults Allah^-azwj and the friends of Allah^-azwj, so don’t do it, don’t do it. Follow the Commands of Allah^-azwj. There is no Might, and no Power except by Allah^-azwj’.[18]

وَ قَدْ سَمِعَ‏ قَوْماً مِنْ أَصْحَابِهِ يَسُبُّونَ أَهْلَ الشَّامِ أَيَّامَ حَرْبِهِمْ بِصِفِّينَ إِنِّي أَكْرَهُ لَكُمْ أَنْ تَكُونُوا سَبَّابِينَ وَ لَكِنَّكُمْ لَوْ وَصَفْتُمْ أَعْمَالَهُمْ وَ ذَكَرْتُمْ حَالَهُمْ كَانَ أَصْوَبَ فِي الْقَوْلِ وَ أَبْلَغَ فِي الْعُذْرِ فَقُلْتُمْ مَكَانَ سَبِّكُمْ إِيَّاهُمْ اللَّهُمَّ احْقِنْ دِمَاءَنَا وَ دِمَاءَهُمْ وَ أَصْلِحْ ذَاتَ بَيْنِنَا وَ بَيْنِهِمْ وَ اهْدِهِمْ مِنْ ضَلَالَتِهِمْ حَتَّى يَعْرِفَ الْحَقَّ مَنْ جَهِلَهُ وَ يَرْعَوِيَ عَنِ الْغَيِّ وَ الْعُدْوَانِ مَنْ لَهِجَ بِهِ.

During the battle of Siffin Amir-ul-Momineen^-asws heard some of his men ‘يَسُبُّونَ’ (plural of Sab- سب) abusing the Syrians, then he^-asws said:

I^-asws dislike you starting to abuse them, but if you describe their deeds and recount their situations that would be a better mode of speaking and a more convincing way of arguing.

Instead of abusing them you should say, “O’ Allah! Save our blood and their blood, produce reconciliation between us and them, and lead them out of their misguidance so that he who is ignorant of the truth may know it, and he who inclines towards rebellion and revolt may turn away from it.”[19]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ‏ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ.

Mohammed ibn Yahiya has narrated from Mohammed ibn Al-Hussain, who from Ahmad ibn Mohammed ibn abu Nasr, who from Dawud ibn Sarhna, who says:

Abu Abd Allah^-asws has said:  Rasool Allah^-saww has said, after me^-saww, you find people of falsehood and ‘الْبِدَعِ’ (heresy), express your disapprove of them and increase your ‘سَبِّهِمْ‏’ condemnation, (by) words and opposition to and evidence against them so they may not succeed in bring destruction to Islam.  You must warn people against them and against learning their heretic ideas.  Allah^-azwj will Reward you for this and will raise your position in the Next Life.[20]

The ‘لَعْنَةُ اللَّهِ’ Curse of Allah^-azwj, His^-azwj Angels and all People:

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ {161} خَالِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ {162}

Surely those who disbelieve and die while they are disbelievers, these are the ones on whom is the Curse of Allah and the Angels and all the people [2:161] Abiding in it; their Punishment shall not be Lightened nor shall they be Respited [2:162]

قال الامام (عليه السلام): قال الله تعالى: (ان الذين كفروا) بالله في ردهم نبوة محمد (صلى الله عليه وآله)، وولاية علي بن أبي طالب (عليه السلام) (وماتوا وهم كفار) على كفرهم (اولئك عليهم لعنة الله) يوجب الله تعالى لهم البعد من الرحمة، والسحق من الثواب (والملائكة) وعليهم لعنة الملائكة يلعنونهم (والناس أجمعين) ولعنة الناس أجمعين كل يلعنهم، لان كل المأمورين المنهيين يلعنون الكافرين، والكافرون أيضا يقولون: لعن الله الكافرين، فهم في لعن أنفسهم أيضا (خالدين فيها) في اللعنة، في نار جهنم (لا يخفف عنهم العذاب) يوما ولا ساعة (ولاهم ينظرون) لا يؤخرون ساعة، ولا يخل بهم العذاب.

Imam Hassan Al-Askari^-asws said: ‘Allah^-azwj Says: [2:161] Surely those who disbelieve in Allah^-azwj by their rejection of the Prophet-hood of Muhammad^-saww and the Wilayah of Ali^-asws Bin Abu Talib^-asws and die while they are disbelievers on this disbelief of theirs these it is on whom is the Curse of Allah. Allah^-azwj Obligates Distancing them from His^-azwj Mercy and the Crushing of their Rewards and the Angels and on them are the curses of the Angels who curse them and all the people and the curses of all that men who curse the disbelievers, and the disbelievers also say: ‘Curse of Allah^-azwj be on the disbelievers”. They themselves come under their own curses as well [2:162] Abiding in it in these curses, in the Fire of Hell their Punishment shall not be Lightened not for a day or a moment nor shall they be Respited Not delayed for a moment, and nor will there be a period empty of Punishment.

قال على بن الحسين (عليه السلام): قال رسول الله (صلى الله عليه وآله): ان هؤلاء الكاتمين لصفة ـ محمد ـ رسول الله صلى، والجاحدين لحلية علي ولي الله اذا أتاهم ملك الموت ليقبض أرواحهم، أتاهم بأفظع المناظر، وأقبح الوجوه، فيحيط بهم عند نزع أرواحهم مردة شياطينهم الذين كانوا يعرفونهم، ثم يقول ملك الموت: أيشري؟؟ أيتها النفس الخبيثة الكافرة بربها بجحد نبوة نبيه، وامامة علي وصيه بلعنة من الله وغضبه،

Imam Ali^-asws Bin Al-Husayn^-asws said that Rasool-Allah^-saww said: ‘For those who concealed the qualities of Muhammad^-saww Rasool-Allah^-azwj, and fought against the features of Ali^-asws the Guardian from Allah^-azwj, the Angel of Death come to capture their souls in a horrible sight and in an ugly face, overcomes them by chaining their souls with the demons that they used to know. Then the Angel of Death says to them: ‘Why did you, O bad soul, disbelieve in the Lord^-azwj by fighting against the Prophet-hood of His^-azwj Prophet^-saww, and the Imamate of Ali^-asws, his^-saww Trustee? Curse of Allah^-azwj and His^-azwj Wrath be on you’.

ثم يقول: ارفع رأسك وطرفك وانظر، ـ فينظر ـ فيرى دون العرش محمدا (صلى الله عليه وآله) على سرير بين يدي عرش الرحمن، ويرى عليا (عليه السلام) على كرسي بين يديه، وسائر الائمة (عليهم السلام) على مراتبهم الشريفة بحضرته، ثم يرى الجنان قد فتحت أبوابها، ويرى القصور والدرجات والمنازل التي تقصر عنها أماني المتمنين،

Then the Angel of Death says to him: ‘Raise your head and yourself and look’. He looks up and sees Muhammad^-saww seated in front of the Throne of the Beneficent, and sees Ali^-asws seated on a chair in front of him^-saww, and the rest of the Imams^-asws present around them^-asws. Then he sees the Gardens with their doors open wide, and sees the palaces, and the levels, and such status that even the desiring ones fall deficient in their desires.

فيقول له: لو كنت لاولئك مواليا كانت روحك يعرج بها إلى حضرتهم، وكان يكون مأواك في تلك الجنان، وكانت تكون منازلك فيها، وان كنت على مخالفتهم، فقد حرمت ـ على ـ حضرتهم، ومنعت مجاورتهم، وتلك منازلك، واولئك مجاوروك ومقاربوك، فانظر. فيرفع له عن حجب الهاوية، فيراها بما فيها من بلاياها ودواهيها وعقاربها وحياتها وأفاعيها وضروب عذابها وأنكالها، فيقال له: فتلك اذن منازلك. ثم تمثل له شياطينه هؤلاء الذين كانوا يغوونه ويقبل منهم مقرنين معه هناك في تلك الاصفاد والاغلال، فيكون موته بأشد حسرة وأعظم أسف.

The Angel of Death says to him: ‘Had you been loyal to them^-asws, your soul would have been elevated to be in their^-asws presence and you would have been in these Gardens and those would have been your levels in them. And you have been in their^-asws opposition, and so these have been prohibited for you to be in their^-asws presence, and have been prevented to be near to them^-asws. Look!’ The veils of the abyss will be lifted from him, and he will see in there the afflictions, and the difficulties, and the scorpions and the snakes, and the striking Punishments. It will be said to him: ‘And these are your levels’. Then those Satans are shown to him whom he used to listen to and accept what they said to him, and he will see them captivated in handcuffs and shackles. His death will be of intense regret for him’.^[21]

Allah^-azwj Says ‘يَلْعَنُهُمُ اللَّهُ’:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ {159} إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ {160}

Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book, those are the ones whom Allah shall Curse, and the cursing ones shall curse them (too) [2:159]  Except those who repent and amend and make manifest (the Truth), these it is to whom I Turn (Mercifully); and I am the Oft-returning (to mercy), the Merciful [2:160]

قال الامام (عليه السلام): قوله عزوجل: (ان الذين يكتمون ما أنزلنا من البينات) من صفة محمد وصفة علي وحليته (والهدى من بعد ما بيناه للناس في الكتاب) ـ قال: ـ والذى أنزلناه من ـ بعد ـ الهدى، هو ما أظهرناه من الايات على فضلهم ومحلهم.

Imam Hassan Al-Askari^-asws said: ‘The Words of the Mighty and Majestic [2:159] Surely those who are concealing what We Revealed from the the clear Proofs The qualities of Muhammad^-saww and the qualities of Ali^-asws and their^-asws features and the Guidance after having Clarified it for the people in the Book And the guidance that was Revealed after, was Manifested from the Signs on their^-asws virtues and status’.

كالغمامة التي كانت تظلل رسول الله (صلى الله عليه وآله) في أسفاره، والمياه الاجاجة التي كانت تعذب في الابار والموارد ببصاقه والاشجار التى كانت تتهدل ثمارها بنزوله تحتها، والعاهات التى كانت تزول عمن يمسح يده عليه، أو ينفث بصاقه فيها.

‘Like the cloud which shaded Rasool-Allah^-saww in his^-saww journeys, and the salty water of the wells which turned sweet by his^-saww saliva, and the trees which used to lower their fruits when he^-saww sat by them, and the disabilities which passed away when he^-saww touched them by his^-saww hand, or by his^-saww saliva’.

فهذا من الهدى الذي بينه الله للناس في كتابه، ثم قال: (اولئك) ـ أي اولئك ـ الكاتمون؟؟ لهذه الصفات من محمد (صلى الله عليه وآله) ومن علي (عليه السلام) المخفون لها عن طالبيها الذين يلزمهم ابداؤها لهم عند زوال التقية (يلعنهم الله) يلعن الكاتمين (ويلعنهم اللاعنون). فيه وجوه: منها (يلعنهم اللاعنون) أنه ليس أحد محقا كان أو مبطلا الا وهو يقول: لعن الله الظالمين الكاتمين للحق،

‘This is from the Guidance of Allah^-azwj Explained to the people in His^-azwj Book. Then He^-azwj Said: these it is meaning those who cut off these qualities from Muhammad^-saww and from Ali^-asws and concealed them from those who seek them, which they have been necessitated to give in the absence of dissimulation these it is whom Allah shall Curse, Curses on those who conceal (the Just) and the cursing ones shall curse them (too)  Firstly, and the cursing ones shall curse them (too)  there is not a single one of the true ones or the false ones, but he will say: ‘Curse of Allah^-azwj be on the unjust who concealed the Truth’.

ان الظالم الكاتم للحق ذلك يقول أيضا لعن الله الظالمين الكاتمين، فهم على هذا المعنى في لعن كل اللاعنين، وفي لعن أنفسهم.

The unjust one who concealed that truth will also say “Curse of Allah^-azwj be on the unjust, the concealers’. They, in this meaning, join all other in sending the curses, and also in sending curses upon themselves’.

ومنها: أن الاثنين اذا ضجر بعضهما على بعض وتلاعنا ارتفعت اللعنتان، فاستأذنتا ربهما في الوقوع لمن بعثتا عليه.

And from this, secondly, if one person is annoyed with another one and they curse each other, the two curses get elevated and they seek permission from their Lord^-azwj to fall upon the ones who sent them.

فقال الله عزوجل للملائكة: انظروا، فان كان اللاعن أهلا للعن وليس المقصود به أهلا فأنزلوهما جميعا باللاعن. وان كان المشار اليه أهلا، وليس اللاعن أهلا فوجهوهما اليه. وان كانا جميعا لها أهلا، فوجهوا لعن هذا إلى ذلك، ووجهوا لعن ذلك إلى هذا.

Allah^-azwj Mighty and Majestic Says to the Angels^-as: ‘Look, if the one who cursed is himself deserving of being cursed, and the other one is not deserving of it, then Send down the curses from both of them upon the one who deserves. And if the one who cursed is not deserving of it, but the other one is, then send both the curses upon that deserving one. And if both of them are deserving of being cursed, then send this curse upon that one and that curse upon this one.

وان لم يكن واحد منهما لها أهلا لايمانهما، وان الضجر أحوجهما إلى ذلك، فوجهوا اللعنتين إلى اليهود الكاتمين نعت محمد وصفته؟؟ (صلى الله عليه وآله) وذكر علي (عليه السلام) وحليته، والى النواصب الكاتمين لفضل علي، والدافعين لفضله.

And if none of them are deserving of being cursed due to their being believers, and they are only doing this due to their annoyance with each other, then divert them towards the Jews who concealed the qualities of Muhammad^-saww and the mention of Ali^-asws and his^-asws features, and towards the Nasibis who conceal the virtues of Ali^-asws, and reject his^-asws (Divine) attributes’.^[22]

The ‘الصحيفة الملعونة’ Accursed Agreement:

فلما بايع علي عليه السلام أخبرنا أن رسول الله صلى الله عليه وآله قال ما قاله، وأخبر أن هؤلاء الخمسة كتبوا بينهم كتابا تعاهدوا فيه وتعاقدوا في ظل الكعبة: (إن مات محمد أو قتل أن يتظاهروا على علي عليه السلام فيزووا عنه هذا الأمر)، واستشهد أربعة: سلمان وأبو ذر والمقداد والزبير،

When allegiance was taken from Ali^-asws (by force) we were informed by Ali^-asws that the Messenger of Allah^-saww had said what he^-asws had said, and we got the news that those five (first and second, Ma’az Bin Jabal, Saalim Mawla, and Ubeydullah Bi Al-Jarrah) had written an agreement between them and committed themselves to it, and contracted it in the shadow of the Kaaba that, if Muhammad^-saww were to pass away or be killed they would overpower Ali^-asws and keep the matter (Caliphate) away from him^-asws, and four of them testified to this (statement of Ali^-asws) – Salman^ar, and Abu Dharr^ar, and Al-Miqdad^ar and Al-Zubayr.

وشهدوا بعد ما وجبت في أعناقنا لأبي بكر بيعته الملعونة الضالة. فعلمنا أن عليا عليه السلام لم يكن ليروي عن رسول الله صلى الله عليه وآله باطلا، وشهد له الأخيار من أصحاب محمد صلى الله عليه وآله.

And we realised (the Fitna), afterwards, when Abu Bakr’s accursed and erroneous allegiance was forced onto our necks. So we came to know that Ali^-asws would never report from Rasool-Allah^-saww any falsehood, and testified to him^-asws as being the best of the companions of Muhammad^-saww.^[23]

محمد بن يعقوب: عن علي بن محمد، و محمد بن الحسن، عن سهل بن زياد، عن محمد بن الحسن بن شمون، عن عبد الله بن عبد الرحمن الأصم، عن عبد الله بن القاسم، عن صالح بن سهل الهمداني، قال: قال أبو عبد الله (عليه السلام)- في حديث- قلت: أَوْ كَظُلُماتٍ؟ قال: «الأول و صاحبه يَغْشاهُ مَوْجٌ الثالث، مِنْ فَوْقِهِ مَوْجٌ مِنْ فَوْقِهِ سَحابٌ ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ معاوية (لعنه الله)، و فتن بني امية إِذا أَخْرَجَ يَدَهُ المؤمن في ظلمة فتنهم لَمْ يَكَدْ يَراها وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً إماما من ولد فاطمة (عليها السلام) فَما لَهُ مِنْ نُورٍ إمام يوم القيامة».

Muhammad Bin Yaqoub, from Ali Bin Muhammad, and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al A’sim, from Abdullah Bin Al Qasim, from Salih Bin Sahl Al Hamdany who said,

‘Abu Abdullah^-asws said – in a Hadeeth – I said, ‘(What about) [24:40] Or like utter darkness?’ He^-asws said: ‘The first one  and his companion  there covers it a wave of the third one  above which is another wave, above which is a cloud, (layers of) utter darkness of the second one  one above another Muawiya (Curse of Allah^-azwj be upon him) and the strife of the Clan of Umayya when he holds out his hand the Believer, in the darkness of their strife he is almost unable to see it; and to whomsoever Allah does not Give Light of the Imams^-asws from the sons^-asws of Fatima^-asws so he has no Light for himself on the Day of Judgement’.^[24]

The ‘عَدُوًّا’ (Enemies) of the Prophets:

أبو الفضل الطبرسي في (مشكاة الأنوار): يرفعه إلى الإمام الصادق (عليه السلام)، أنه قال: «ما كان و لا يكون و ليس بكائن، نبي و لا مؤمن، إلا و قد سلط عليه حميم يؤذيه، فإن لم يكن حكيم فجار يؤذيه، و ذلك قوله عز و جل: وَ كَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا مِنَ الْمُجْرِمِينَ».

Abu Al-FazAl-Al-Tabarsy in Mishkat Al-Anwaar, raising it to

Imam Al-Sadiq^-asws has said: ‘It has never been, nor is it now, nor will there ever be, a Prophet^-as or a Believer, except that an intimate one would be Made to be over him, to hurt him. So if he does not become wise, the neighbour would hurt him. And these are the Words of the Mighty and Majestic [25:31] And thus have We Made for every Prophet an enemy from among the criminals’.^[25]

The ‘نال’ (Belittle):

لما قدم معاوية المدينة صعد المنبر فخطب، و نال من أمير المؤمنين علي (عليه السلام)، فقام الحسن (عليه السلام)، فحمد الله و أثنى عليه، ثم قال: إن الله تعالى لم يبعث نبيا إلا جعل له عدوا من المجرمين، قال الله تعالى: وَ كَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا مِنَ الْمُجْرِمِينَ

When Muawiya proceeded to Al-Medina, he ascended the Pulpit and preached a sermon and belittled Amir-ul-Momineen Ali^-asws. So Al-Hassan^-asws stood up, Praised Allah^-azwj and Extolled Him^-azwj, then said: ‘Surely, Allah^-azwj the High never Sent a Prophet^-as except that He^-azwj Made for him^-as an enemy from the criminals. Allah^-azwj the High Said [25:31] And thus have We Made for every Prophet an enemy from among the criminals.

فأنا ابن علي بن أبي طالب، و أنت ابن صخر، و أمك هند، و امي فاطمة، و جدتك قتيلة، و جدتي خديجة، فلعن الله الأدنى منا حسبا، و أخملنا ذكرا، و أعظمنا كفرا، و أشدنا نفاقا.

So I^-asws am the son^-asws of Ali^-asws Bin Abu Talib^-asws, and you are the son of Sakhar, and your mother is Hind, and my^-asws mother^-asws is Fatima^-asws, and your grandmother is Quteyla and my^-asws grandmother^-as is Khadija^-as. May Allah^-azwj Curse the lowest from us in nobility, and worthless of us in mention, and greatest of us in disbelief, and the most intense of us in hypocrisy’.

فصاح أهل المسجد: آمين آمين. و قطع معاوية خطبته و دخل منزله.

So the people in the Masjid shouted, ‘Ameen! Ameen!’ And Muawiya cut short his sermon, and entered his house’.^[26]

One is Defenceless against the Wrath of Allah^-azwj:

وعنه في (أماليه)، قال: أخبرنا أبو القاسم جعفر بن محمد، عن أبيه، عن سعد بن عبد الله، عن أحمد بن أبي عبد الله البرقي، قال: حدثني بكر بن صالح الرازي، عن سليمان بن جعفر الجعفري، قال: سمعت أبا الحسن (عليه السلام) يقول لأبي: «ما لي رأيتك عند عبد الرحمن بن يعقوب؟» قال: إنه خالي. فقال له أبو الحسن: «إنه يقول في الله قولا عظيما، يصف الله تعالى، و يحده، و الله لا يوصف، فإما جلست معه و تركتنا، و إما جلست معنا و تركته».

And from him, in his Amaali, said, ‘Abu Al-Qasim Ja’far Bin Muhammad informed us, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al-Barqy, from Bakr Bin Salih Al-Razy, from Sulaymen Bin Ja’far Al-Ja’fary who said,

‘I heard Abu Al-Hassan^-asws saying to my father: ‘What is the matter that I^-asws saw you to be in the presence of Abdul Rahman Bin Yaqoub?’ He said, ‘He was free (available)’. So Abu Al-Hassan^-asws said: ‘He is saying big things with regards to Allah^-azwj. He describes Allah^-azwj the High, and Limits Him^-azwj. And Allah^-azwj cannot be Described. Either you sit with him and leave us^-asws or sit with us^-asws and leave him’.

فقال: إنه يقول ما شاء، أي شي‏ء علي منه إذا لم أقل ما يقول؟ فقال له أبن الحسن (عليه السلام): «أما تخافن أن تنزل به نقمة، فتصيبكم جميعا؟ أما علمت بالذي كان من أصحاب موسى، و كان أبوه من أصحاب فرعون، لما لحقت خيل فرعون موسى (عليه السلام)، تخلف عنه ليعظه فأدركه موسى، و أبوه يراغمه، حتى بلغا طرف البحر، فغرقا جميعا، فأتى موسى الخبر، فسأل جبرئيل عن حاله، فقال: غرق (رحمه الله) و لم يكن على رأي أبيه، لكن النقمة إذا نزلت، لم يكن لها عمن قارب المذنب دفاع؟».

So he said, ‘He is saying whatsoever he desires to. Which thing (blame) is upon me if I do not say from that which he is saying?’ So Abu Al-Hassan^-asws said to him: ‘Are you not afraid that if a Curse were to descend due to it, it would engulf everybody there? Do you not know that there was one who was from the companions of Musa^-as, and his father was from the companions of Pharaoh^-la. When the cavalry of Pharaoh^-la came up to Musa^-as, he stayed behind in order to advise him (his father). Musa^-as realised it, that his father is compelling him, until they reached the sea. So they all drowned. The news came to Musa^-as, so he^-as asked Jibraeel^-as about his state. So he^-as said: ‘Drowned (may Allah^-azwj have Mercy upon him). He was not upon the view of his father, but the Curse, when it descends, the one who is near to the sin has no defence against it’.^[27]

Prayers of the Songbird ‘اللهم العن مبغضي آل محمد’

في كتاب المناقب لابن شهرآشوب تفسير الثعلبي قال الصادق عليه السلام: قال الحسين بن على صلوات الله عليهما: إذا صاح النسر قال: ابن آدم ! عش ما شئت آخره الموت، وإذا صاح الغراب قال: ان في البعد عن الناس انسا، وإذا صاح القنبر قال: اللهم العن مبغضي آل محمد، وإذا صاح الخطاف قرء الحمد لله رب العالمين.

In the book Al-Manaqib of Ibn Shehr Ashub, from Tafseer Sa’alby –

Al-Sadiq^-asws said: ‘Al-Husayn^-asws Bin Ali^-asws said: ‘When the eagle shouts it says, ‘O son of Adam^-as, live where you like, your end is death!’ And when the crow shouts, it says, ‘In the remoteness from the people there is familiarity!’ And when the songbird (Pipit) shouts it says, ‘Our Allah^-azwj! Curse the hater of the Progeny^-asws of Muhammad^-saww.’^[28]

The Cursing of the Aliens:

حدثنا احمد بن موسى عن الحسين بن موسى الخشاب عن على بن حسان عن عبد الرحمن بن كثير عن ابى عبد الله عليه السلام قال ان من وراء عين شمسكم هذه اربعين عين شمس فيها خلق كثير وان من وراء قمركم اربعين قمرا فيها خلق كثير لا يدرون ان الله خلق آدم ام لم يخلقه الهموا الهاما لعنة فلان وفلان.

It has been narrated to us by Ahmad Bin Musa, from Al-Husayn Bin Musa Al-Khashaab, from Ali Bin Hasaan, from Abdul Rahmaan Bin Kaseer, who has narrated:

Abu Abdullah^-asws said: ‘Behind this sun of yours there are forty suns in which are numerous creatures, and that behind this moon of yours there are forty moons in which are numerous creatures. They do not know whether Allah^-azwj Created Adam^-as or not. He^-azwj has Inspired them with an Inspiration, so they send curses upon that one and that one’.^[29]

حدثنا سلمة عن احمد بن عبد الرحمن بن عبد ربه الصيرفى عن محمد بن سليمان عن يقطين الجواليقى عن قلقلة عن ابى جعفر عليه السلام قال ان الله خلق جبلا محيطا بالدنيا من زبرجد خضر وانما خضرة السماء من خضرة ذلك الجبل وخلق خلقا ولم يفرض عليهم شيئا مما افترض على خلقه من صلوة وزكوة وكلهم يلعن رجلين من هذه الامة وسماهما.

It has been narrated to us by Salmat, from Ahmad Bin Abdul Rahmaan Bin Abd Rabih Al-Sayrafi, from Muhammad Bin Suleyman, from Yaqteen Al-Jawalayqi, from Qalqalat, who has narrated:

‘Abu Ja’far^-asws has said that: ‘Allah^-azwj Created a mountain of green aquamarine which encompasses the world, and that mountain is greener than the vegetation under the sky. And He^-azwj Created creatures, and did not Obligate them anything from what He^-azwj has Obligated upon the creatures from the Prayers and the Zakat, and all of them are invoking curses upon two men from this community’. He^-asws named them both’.^[30]

حدثنا احمد بن الحسين عن على بن زيات عن عبيد الله بن عبد الله الدهقان عن ابى الحسن عليه السلام قال سمعته يقول ان الله خلق هذا النطاق زبرجدة خضراء فمن خضرتها اخضرت السماء قال قلت وما النطاق قال الحجاب ولله وراء ذلك سبعون الف عالم اكثر من عدد الانس والجن وكلهم يلعن فلانا وفلانا.

It has been narrated to us by Ahmad Bin Al-Husayn, from Ali Bin Ziyaat, from Ubeydullah Bin Abdullah Al-Dahqaan, who has narrated:

‘I heard Abu Al-Hassan^-asws say that: ‘Allah^-azwj has Created this Domain of green aquamarine. It is from its greenery that the sky appears as such’. I said, ‘And what is the Domain?’ He^-asws said: ‘The veil. By Allah^-azwj, behind that (veil) are seventy thousand worlds, more numerous that the number of the human beings, and the Jinn, and all of them curse that one and that one’.^[31]

Allah^-azwj’s Curse on Hypocrites:

فقال الله عزوجل لمحمد (صلى الله عليه وآله) (يخادعون الله) يعنى يخادعون رسول الله (صلى الله عليه وآله) بأيمانهم خلاف ما في جوانحهم. (والذين آمنوا) كذلك أيضا الذين سيدهم وفاضلهم علي بن أبي طالب (عليه السلام) ثم قال: (وما يخدعون إلا أنفسهم) وما يضرون بتلك الخديعة إلا أنفسهم، فان الله غني عنهم وعن نصرتهم، ولولا إمهاله لهم لما قدروا على شئ من فجورهم وطغيانهم (ومايشعرون) أن الامر كذلك، وأن الله يطلع نبيه على نفاقهم، وكذبهم وكفرهم ويأمره بلعنهم في لعنة الظالمين الناكثين، وذلك اللعن لايفارقهم: في الدنيا يلعنهم خيار عباد الله، وفي الآخرة يبتلون بشدائد عقاب الله.

‘Allah^-azwj Said to Muhammad^-saww: [2:9] They are (trying to) deceive Allah Meaning – they desire to deceive Rasool-Allah^-saww by the display of their Eman (faith) which is against what is concealed in their hearts; and those who believe Similarly, they deceive the Believers that their preference is Ali Ibn Abu Talib^-asws. Then Allah^-azwj Said: and they are not deceiving except for themselves They do not damage anyone with their deceit except their own selves for Allah^-azwj is Needless of them and their help, and had He^-azwj not given them time they would have no power over anything from their debauchery and tyranny; and they are not perceiving In this order as well, and Allah^-azwj has Informed His^-azwj Prophet^-saww about their hypocrisy and lies and infidelity and includes them in the Curses sent upon the unjust and those who oppose the allegiance. The good servants of Allah^-azwj will send curses upon (the three of) them and in the Hereafter they would be subjected to the severe Punishment of Allah^-azwj.’^[32]

And Allah^-azwj Says:

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ {11} أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِنْ لَا يَشْعُرُونَ {12}

And when it is said to them, Do not make mischief in the land, they say: But rather, we are reconcilers [2:11]  Now surely they themselves are the mischief makers, but they do not perceive [2:12]

قال الامام (عليه السلام): قال العالم موسى بن جعفر (عليها السلام): ـ و ـ إذا قيل لهؤلاء الناكثين للبيعة في يوم الغدير (لا تفسدوا في الارض) باظهار نكث البيعة لعباد الله المستضعفين فتشوشون عليهم دينهم، وتحيرونهم في مذاهبهم. (قالوا إنما نحن مصلحون) لاننا لا نعتقد دين محمد ولا غير دين محمد ونحن في الدين متحيرون، فنحن نرضى في الظاهر بمحمد باظهار قبول دينه وشريعته، ونقضي في الباطن إلى شهواتنا، فنتمتع ونترفه ونعتق أنفسنا من رق محمد، ونفكها من طاعة ابن عمه علي، لكي إن اديل في الدنيا كنا قد توجهنا عنده، وإن اضمحل أمره كنا قد سلمنا (من سبي) أعدائه.

Imam Hassan Al-Askari^-asws said that the Imam Musa Bin Ja’far^-asws said: [2:11] And when it is said to them – To those who rebelled against the allegiance on the day of Ghadeer Do not make mischief in the land Do not display your rebellion to the allegiance to those servants of Allah^-azwj who are weak and create uncertainty in their Religion, and they become confused in their sect. they say: But rather, we are reconcilers They say: ‘We neither believe in the Religion of Muhammad^-saww nor in any other Religion, but we are mystified by it all, and we accept the apparent in the Religion of Muhammad^-saww and his^-saww Law, to make him^-saww happy, and inwardly we fulfill our desires, and thus we free ourselves from the slavery of Muhammad^-saww and the obedience to the son of his uncle, Ali^-asws. If he^-asws were to succeed in the world we will turn out attention to him^-asws and if his^-asws affairs were to go wrong, we shall be safe from being captive of his^-asws enemies.’

قال الله عزوجل (ألا إنهم هم المفسدون) بما يقولون من امور أنفسهم لان الله تعالى يعرف نبيه (صلى الله عليه وآله) نفاقهم، فهو يلعنهم ويأمر المؤمنين بلعنهم، ولا يثق بهم أيضا أعداء المؤمنين، لانهم يظنون أنهم ينافقونهم أيضا، كما ينافقون أصحاب محمد (صلى الله عليه وآله). فلا يرفع لهم عندهم منزلة، ولا يحلون عندهم محل أهل الثقة.

Allah^-azwj Said: [2:12] Now surely they themselves are the mischief makers This is because of what they say about the affairs of their hearts and Allah the Almighty Informs His Prophet^-saww about their hypocrisy, and he^-saww sends curses upon them and orders the Believers to send curses upon them, and the enemies of the Believers also do not trust them because they think that they will also be hypocritical with them just like they have been with the companions of Muhammad^-saww. And so they do not raise their status with them nor will they be trusted by them either.’^[33]

And Allah^-azwj Says:

وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ {14} اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ {15}

And when they meet those who believe, they say: We believe; and when they are alone with their Satans, they say: Surely we are with you, but rather we were only mocking [2:14]  Allah shall Pay them back their mockery, and He leaves them alone in their obstinacy, blindly wandering on [2:15]

ثم يعودون إلى أخدانهم من المنافقين المتمردين المشاركين لهم في تكذيب رسول الله (صلى الله عليه وآله) فيما أداه إليهم عن الله عزوجل من ذكرو تفضيل أمير المؤمنين (عليه السلام) ونصبه إماما على كافة المكلفين. ” قالوا ـ لهم ـ إنا معكم إنما نحن ” على ما واطأناكم عليه من دفع علي عن هذا الامر إن كانت لمحمد كائنة، فلا يغرنكم ولا يهولنكم ما تسمعونه منا من تقريظهم وترونا نجترئ عليهم من مداراتهم ف ” إنما نحن مستهزؤن ” بهم.

When the hypocrites returned to their fellow hypocrites and idolators they used to falsify Rasool-Allah^-saww and whatever merits that Allah^-azwj had Given to Amir-ul-Momineen^-asws in his^-asws appointment as the Imam and in charge of all. [2:14] and when they are alone with their Satans, they say: Surely we are with you And what we say to you in our rebellion to this affair of Muhammad^-saww, so do not be confused and do not conjecture what you hear about when we meet them in the streets for but rather we were only mocking with them.’

فقال الله عزوجل: يا محمد ” الله يستهزئ بهم ” ـ و ـ يجازيهم جزاء استهزائهم في الدنيا والآخرة ” ويمدهم في طغيانهم ” يمهلهم ويتأنى بهم برفقه، ويدعوهم إلى التوبة، ويعدهم إذا تابوا المغفرة، ـ وهم ـ يعمهون ” لا ينزعون عن قبيح، ولا يتركون أذى لمحمد (صلى الله عليه وآله) وعلي يمكنهم إيصاله إليهما إلا بلغوه.

Allah^-azwj the Mighty and Majestic Said: “O Muhammad^-saww! [2:15] Allah shall Pay them back their mockery They will be paid back for this mockery in this world and in the Hereafter, and He leaves them alone in their obstinacy, and He^-azwj allocates them time so that they may repent and if they were to do so, He^-azwj would Forgive them, blindly wandering on – They will not leave their ugliness nor will they avoid hurting Muhammad^-saww and Ali^-asws to the extent of their abilities.’

قال الامام العالم (عليه السلام): فأما استهزاء الله تعالى بهم في الدنيا فهو أنه – مع أجرائه اياهم على ظاهر أحكام المسلمين لاظهارهم ما يظهرونه من السمع والطاعة، والموافقة ـ يأمر رسول الله (صلى الله عليه وآله) بالتعريض لهم حتى لا يخفى على المخلصين من المراد بذلك التعريض، ويأمره بلعنهم.

The Imam of the world^-asws said: ‘The paying back of their mockery in this world is that their apparent expression of belief made them come under the orders of the Muslims of hearing and obeying, and their approval of the affair of Rasool-Allah^-saww with their techniques made them unafraid of the sincere Believers by these techniques, until he^-saww ordered curses to be upon them.

وأما استهزاؤه بهم في الآخرة فهو أن الله عزوجل إذا أقرهم في دار اللعنة والهوان وعذبهم بتلك الالوان العجيبة من العذاب، وأقر هؤلاء المؤمنين في الجنان بحضرة محمد (صلى الله عليه وآله) صفي الملك الديان، أطلعهم على هؤلاء المستهزئين الذين كانوا يستهزؤن بهم في الدنيا حتى يروا ماهم فيه من عجائب اللعائن وبدائع النقمات، فتكون لذتهم وسرورهم بشماتتهم بهم، كما ـ كان ـ لدتهم وسرورهم بنعيمهم في جنان ربهم.

And the paying back of their mockery in the Hereafter will be that Allah^-azwj will Open the chambers of Curses and humiliation to be their abode and Inflict upon them severe types of Punishment, and place these Believers in the Gardens in the vicinity of Muhammad^-saww in the positions of kings. The Believers will then laugh at them and mock them like they were mocked at in the world before, to the extent that they will see the strange Punishments on them, will experience a happiness and pleasure when they see them in the Punishment, like the pleasure and happiness that they have been Blessed with in the Garden by their Lord^-azwj.’^[34]

The Cursing of the Angels:

قال: فذلك قوله تعالى (جعل لكم الارض فراشا) تفترشونها لمنامكم ومقيلكم. (والسماء بناء) سقفا محفوظا أن تقع على الارض بقدرته تجري فيها شمسها وقمرها وكواكبها مسخرة لمنافع عباده وإمائه.

He^-asws said: ‘So these are the Words of the High [2:22] Who Made the earth a resting place for you You lie down on this during the night for your sleep and rest. and the sky a canopy A safe ceiling which holds it from falling on to the earth by His Power and running in it are the Sun and the Moon and the stars which have been made subservient for the benefit of His^-azwj male and female slaves.’

ثم قال رسول الله (صلى الله عليه وآله): لا تعجبوا لحفظه السماء أن تقع على الارض، فان الله عزوجل يحفظ ما هو أعظم من ذلك. قالوا: وما هو؟ قال: أعظم من ذلك ثواب طاعات المحبين لمحمد وآله.

Then Rasool-Allah^-saww said: ‘Do not be surprised at the Protection of stopping the sky from falling onto the earth, for Allah the Almighty gives a greater Protection than that.’ They said: ‘What is that?’ He^-saww said: ‘Greater than this are the Rewards of the obedience of those that love Muhammad^-saww and his^-saww Progeny^-asws.’

ثم قال: (وأنزل من السماء ماء) يعني المطر ينزل مع كل قطرة ملك يضعها في موضعها الذي يأمره به ربه عزوجل. فعجبوا من ذلك. فقال رسول الله (صلى الله عليه وآله): أو تستكثرون عدد هؤلاء؟ إن عدد الملائكة المستغفرين لمحبي علي بن أبي طالب (عليه السلام) أكثر من عدد هؤلاء ـ، وإن عدد الملائكة اللاعنين لمبغضيه أكثر من عدد هؤلاء.

Then Allah^-azwj Says: and (Who) Sends down rain from the sky That is the rain drops that fall, along with each of these is an Angel who makes it reach its allocated place by the Order of his Almighty Lord.’ They were surprised at that. Rasool-Allah^-saww said: ‘Do you think that this is a large number?’ The number of the Angels who ask forgiveness for the one who loves Ali Bin Abu Talib^-asws, is far greater than this, and those Angels that curse those who harbour his^-asws hatred are more numerous than this.’

ثم قال الله عزوجل: ” فأخرج به من الثمرات رزقا لكم ” ألا ترون كثرة ـ عدد ـ هذه الاوراق والحبوب والحشائش؟ قالوا: بلى يا رسول الله ما أكثر عددها! قال رسول الله (صلى الله عليه وآله): أكثر عددا منها ملائكة يبتذلون لآل محمد (صلى الله عليه وآله) في خدمتهم، أتدرون فيما يبتذلون لهم؟ ـ يبتذلون ـ في حمل أطباق النور، عليها التحف من عند ربهم فوقها مناديل النور، ـ و ـ يخدمونهم في حمل ما يحمل آل محمد منها إلى شيعتهم ومحبيهم، وأن طبقا من تلك الاطباق يشتمل من الخيرات على مالا يفي بأقل جزء منه جميع أموال الدنيا.

Then Allah the Almighty Says: then brings forth with it subsistence for you of the fruits Do you not see how numerous are these leaves and seeds and grass?’ They said: ‘Yes, O Rasool-Allah^-saww, what is more numerous than these?’ Rasool-Allah^-saww said: ‘More numerous than these are the Angels that attend the Progeny of Muhammad^-saww in their service. Do you know how they attend to them^-asws?’ They attend to them^-asws by carrying the layers of light in which are gifts for them^-asws from their^-asws Lord, and above these layers of light are lamps. They serve them^-asws in what they are carrying the chosen gifts for their^-asws Shiah and those that love them^-asws. This layer is from the layers spread out over the goodness of such value that all the wealth of the world cannot equal even a part of it.’^[35]

و عنه: عن عدة من أصحابنا، عن سهل بن زياد، عن عمرو بن عثمان، عن محمد بن عذافر، عن بعض أصحابه، عن محمد بن مسلم، أو أبي حمزة، عن أبي عبدالله، عن أبيه (عليهما السلام)، قال: «قال علي بن الحسين (عليهما السلام)- في حديث فيه- قال: و إياك و مصاحبة القاطع لرحمه، فإني وجدته ملعونا في كتاب الله عز و جل في ثلاثة مواضع، قال الله عز و جل: فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ،

And from him, from a number of our companions, from Sahl Bin Ziyad, from Amro bin Usman, from Muhammad Bin Azafar, from one of his companions, from Muhammad Bin Muslim, or Abu Hamza,

‘Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws – in a Hadeeth in which he^-asws said: ‘And beware of accompanying the one who severs the ties of kinship, for I^-asws have found him to be Cursed in the Book of Allah^-azwj Mighty and Majestic, in three places. Allah^-azwj Mighty and Majestic Said [47:22] But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! [47:23] Those it is whom Allah has Cursed so He has made them deaf and blinded their eyes.

و قال: الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ،

And Said [13:25] And those who break the Covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.

و قال في البقرة: الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ».

And Said in (Surah) Al-Baqarah [2:27] Who break the Covenant of Allah after its confirmation and cut asunder what Allah has Commanded to be joined, and make mischief in the land; these it is that are the losers’.^[36]

Enemies of Ahl Al-Bayt^-asws ‘وَأَعَدَّ لَهُمْ’:

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا {57} وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا {58}

[33:57] Surely the ones who hurt Allah and His Rasool, Allah has Cursed them in this world and the Hereafter, and He has Prepared for them a disgraceful Punishment [33:58] And those who hurt the believing men and the believing women without them being deserving of it, they are guilty indeed of a false accusation and a manifest sin

الطبرسي: حدثنا السيد أبو الحمد، قال: حدثنا الحاكم أبو القاسم الحسكاني، قال: حدثنا الحاكم أبو عبد الله الحافظ، قال: حدثنا أحمد بن محمد بن أبي دارم الحافظ، قال: حدثنا علي بن أحمد العجلي، قال: حدثنا عباد بن يعقوب، قال: حدثنا أرطاة بن حبيب، قال: حدثني أبو خالد الواسطي و هو آخذ بشعره، قال: حدثني زيد بن علي بن الحسين (عليهما السلام) و هو آخذ بشعره، قال: حدثني علي بن الحسين (عليهما السلام) و هو آخذ بشعره، قال: حدثني الحسين بن علي بن أبي طالب (عليهما السلام) و هو آخذ بشعره، قال: حدثني علي بن أبي طالب (عليه السلام) و هو آخذ بشعره، قال: حدثني رسول الله (صلى الله عليه و آله) و هو آخذ بشعره، فقال: «من آذى شعرة منك فقد آذاني، و من آذاني فقد آذي الله، و من آذى الله فعليه لعنة الله».

Al-Tabarsy, from Al-Syed Abu Al-Hamd, from Al-Hakim Abu Al-Qasim Al-Haskany, from Al-Hakim Abu Abdullah Al-Hatif, from Ahmad Bin Muhammad Bin Abu Daram Al-Hafiz, from Ali Bin Ahmad Al-Ajaly, from Abaad Bin Yaqoub, from Arta’a Bin Habeen, from Abu Khalid Al-Wasity and he had grabbed his hair and said,

‘Zayd the son of Ali^-asws Bin Al-Husayn^-asws narrated to me and he had grabbed his hair, said, ‘Ali^-asws Bin Al-Husayn^-asws narrated to me and he^-asws had grabbed his^-asws hair and said: ‘Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws narrated to me^-asws and he^-asws had grabbed his^-asws hair, said, ‘Ali^-asws Bin Abu Talib^-asws narrated to me^-asws and he^-asws had grabbed his^-asws hair, said: ‘Rasool-Allah^-saww narrated to me^-asws and he^-saww had grabbed his^-saww hair, and said: ‘The one who hurts even one hair from you^-asws, so he has hurt me^-saww, and the one who has hurt me^-saww so he has hurt Allah^-azwj, and the one who hurts Allah^-azwj, so Curses of Allah^-azwj are upon him’.^[37]

The Respite for the Accursed ‘Satan’:

وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَىٰ يَوْمِ الدِّينِ {78} قَالَ رَبِّ فَأَنْظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ {79} قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ {80} إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ {81}

And surely, My curse is on you to the Day of the Religion [38:78]] He said: Lord! Then respite me to the Day that they are Resurrected [38:79 He Said: So you are of the Respited ones[38:80]  Till the Day of the known time [38:81]

علي بن إبراهيم، قال: أخبرنا أحمد بن إدريس، قال: حدثنا أحمد بن محمد، عن محمد بن يونس، عن رجل، عن أبي عبد الله (عليه السلام) في قول الله تبارك و تعالى: فَأَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ قالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ.

Ali Bin Ibrahim said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Muhammad Bin Yunus, from a man,

‘Abu Abdullah^-asws regarding the Words of the Blessed and High  Then respite me to the Day that they are Resurrected [38:80] He Said: So you are of the Respited ones[38:79] Till the Day of the known time’[38:81].

قال: «يوم الوقت المعلوم، يوم يذبحه رسول الله (صلى الله عليه و آله) على الصخرة التي في بيت المقدس».

He^-asws said: ‘The Day of the known time, is the day in which Rasool-Allah^-saww would slaughter him^-la upon the rock which is in Bayt Al-Maqdis’.^[38]

عن وهب بن جميع مولى إسحاق بن عمار، قال: سألت أبا عبد الله (عليه السلام) عن قول إبليس: رَبِّ فَأَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ قالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ قال له وهب: جعلت فداك، أي يوم هو؟

From Wahab Bin Jami’e, a slave of Is’haq in Amaar who said,

‘I asked Abu Abdullah^-asws about the words of Iblees^-la Lord! Then respite me to the Day that they are Resurrected [38:79] He Said: So you are of the Respited ones [38:80]  Till the Day of the known time [38:81]. ‘Wahab said to him^-asws, ‘May I be sacrificed for you^-asws! Which day is this?’

قال: «يا وهب، أ تحسب أنه يوم يبعث الله فيه الناس؟ إن الله أنظره إلى يوم يبعث فيه قائمنا، فإذا بعث الله قائمنا كان في مسجد الكوفة، و جاء إبليس حتى يجثو بين يديه على ركبتيه، فيقول: يا ويله من هذا اليوم، فيأخذ بناصيته فيضرب عنقه، فذلك اليوم هو الوقت المعلوم».

He^-asws said: ‘O Wahab! Do you reckon that it is a day in which Allah^-azwj would Resurrect the people? Allah^-azwj Respited him^-la to a day in which He^-azwj Send our^-asws Qaim^-asws. So when Allah^-azwj Sends our Qaim^-asws, in the Masjid of Al-Kufa, and Iblees^-la would come until he^-la would be kneeling in front of him^-asws upon his^-la knees, so he^-la would be saying, ‘O woe it is from this day!’ So he^-asws would grab him^-la and strike his^-la neck. So that is the day of the known time’.^[39]

Rejecting the Signs of Allah is ‘كفر’ (Disbelief):

في كتاب كمال الدين وتمام النعمة باسناده إلى عبد الرحمان بن سمرة قال: قال رسول الله صلى الله عليه واله: لعن المجادلون في دين الله على لسان سبعين نبيا، ومن جادل في آيات الله فقد كفر قال الله عزوجل: ما يجادل في آيات الله الا الذين كفروا فلا يغررك تقلبهم في البلاد.

In the Book KamaAl-Al-Deen Wa Tamaam Al-Ne’mat, by his chain going up to Abdul Rahman Bin Samarat who said,

‘Rasool-Allah^-saww said: ‘The disputers regarding the Religion of Allah^-azwj have been cursed by the tongues of seventy Prophets^-as. And the one who disputes regarding the Signs (Imams^-asws of Allah^-azwj, so he has blasphemed (كفر). Allah^-azwj Mighty and Majestic Said [40:4] None dispute concerning the Signs of Allah but those who disbelieve, therefore let not their going to and fro in the cities deceive you’.^[40]

The Meanings of the Safety (for the Believers):

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا ۖ وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ {45}

So Allah Saved him from the evil of what they planned, and the most evil punishment overtook Pharaoh’s people [40:45]:

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن علي بن النعمان، عن أيوب ابن الحر، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: فَوَقاهُ اللَّهُ سَيِّئاتِ ما مَكَرُوا، فقال: «أما لقد سلطوا عليه و قتلوه، و لكن أ تدرون ما وقاه؟ وقاه أن يفتنوه في دينه».

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al-Nu’man, from Ayoub Ibn Al-Hur,

‘Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [40:45] So Allah Saved him from the evil of what they planned, so he^-asws said: ‘They had pillaged them and murdered them, but do you know what he was Saved from? He was Saved from the strife in his Religion’.^[41]

علي بن إبراهيم: قال أبو عبد الله (عليه السلام): «و الله لقد قطعوه إربا إربا، و لكن وقاه أن يفتنوه في دينه».

Ali Bin Ibrahim –

Abu Abdullah^-asws said: ‘By Allah^-azwj! They had cut him into pieces and pieces, but he was saved from the strife in his Religion’.^[42]

The ‘لارحمه الله’ (exclusion from Allah^-azwj’s Blessings):

كش: علي بن محمد بن قتيبة، عن أحمد بن إبراهيم المراغي قال: ورد على القاسم بن العلا نسخة ما كان خرج من لعن ابن هلال، وكان ابتداء ذلك أن كتب عليه السلام إلى قوامه بالعراق: احذروا الصوفي المتصنع.

(Rijaal) Kashi – Ali Bin Muhammad Bin Quteyba, from Ahmad Bin Ibrahim Al-Maraghy who said, ‘There arrived to Al-Qasim Bin Al-A’ala, a copy (of a letter), what had come from the curses upon Ibn Hilal, and the beginning of that what he^-asws had written to his^-asws group (of followers) in Al-Iraq was: – ‘Be cautious of the Sufi pretender . .’.

قال: وكان من شأن أحمد بن هلال أنه قد كان حج أربعا وخمسين حجة عشرون منها على قدميه، قال: وكان رواة أصحابنا بالعراق لقوه وكتبوا منه. فأنكروا ما ورد في مذمته، فحملوا القاسم بن العلا على أن يراجع في أمره.

He (the narrator) said, ‘From the glories of Ahmad Bin Hilal was that he had performed fifty-four Hajjs, twenty of these were on-foot (walking). And it was so that our companions in Al-Iraq used to meet him and write (Ahadith) from him. Therefore, they denied what had been reported in his condemnation. So they burdened Al-Qasim Bin Al-A’ala upon that he should refer (to the Imam^-asws) regarding his matter (for verification).

فخرج إليه: ” قد كان أمرنا نفذ إليك في المتصنع ابن هلال لارحمه الله بما قد علمت لم يزل لا غفر الله له ذنبه، ولا أقاله عثرته، دخل في أمرنا بلا إذن منا ولا رضى يستبد برأيه فيتحامى من ديوننا، لا يمضي من أمرنا إياه إلا بما يهواه ويريد أرداه الله في نار جهنم، فصبرنا عليه حتى بترالله عمره بدعوتنا.

So (the reply) came out to him (Al-Qasim Bin Al-A’ala): ‘We^-asws have already implemented our^-asws order upon you with regards to the pretender Ibn Hilal, ‘لارحمه الله’ may Allah^-azwj not have Mercy on him, due to what I^-asws knew for a long time. ‘لا غفر الله’ May Allah^-azwj not Forgive his sins for him, nor Belittle his faults. He interferes in our^-asws affairs without permission from us^-asws nor an agreement, he (issues that which) is being engrossed in his own opinions. So he turns away from our^-asws orders (issued) to him, except with what is (in accordance) to his desires and what he wants (to be followed). May Allah^-azwj Send him into the Fire of Hell. But, we^-asws were patient upon him (in our^-asws supplications against him) until Allah^-azwj Cut-short his life-span through our^-asws supplication’.

وكنا قد عرفنا خبره قوما من موالينا في أيامه لارحمه الله، أمرنا هم بالقاه ذلك إلى الخلص من موالينا، ونحن نبرء إلى الله من ابن هلال لارحمه الله، وممن لا يبرء منه.

And we^-asws have introduced his news to a group of the ones in our^-asws Wilayah during his days (while he was alive), may Allah^-azwj not have Mercy on him. We^-asws ordered them with the delivery of that in order to finish (the matter off) from the ones in our^-asws Wilayah; and we^-asws disavow to Allah^-azwj from Ibn Hilal, may Allah^-azwj not have Mercy on him, and from the ones who do not disavow from him.

وأعلم الاسحاقي سلمه الله وأهل بيته مما أعلمناك من حال أمر هذا الفاجر وجميع من كان سألك ويسألك عنه، من أهل بلده، والخارجين، ومن كان يستحق أن يطلع على ذلك، فانه لا عذر لاحد من موالينا في التشكيك فيما يؤديهعنا ثقاتنا، قد عرفوا بأننا نفاوضهم سرنا، ونحمله إياه إليهم، وعرفنا ما يكون من ذلك إنشاء الله “.

And teach Al-Is’haq, may Allah^-azwj Secure him and his family, about what I^-asws teach you from the state of the matter of this immoral one, and the entirety of the ones who ask you, and ask about him, from the people of his city, and the foreigners, and the ones who are deserving that they be notified upon that. For there is no excuse for anyone from the ones who are in our^-asws Wilayah that they should be sceptical in what we^-asws entrust to our^-asws reliable ones. We^-asws have introduced them to our^-asws secrets to be implemented, and burdened it upon them to carry it over to them, and we^-asws would introduce (to you all) what would be happening from that, Allah^-azwj Willing’.

قال: وقال أبو حامد: فثبت قوم على إنكار ما خرج فيه، فعاودوه فيه، فخرج ” لا شكر الله قدره لم يدع المرزئة بأن لا يزيغ قلبه بعد أن هداه، وأن يجعل ما من به عليه مستقرا، ولا يجعله مستودعا،

He (the narrator) said, ‘And Abu Hamid said, ‘But a group was steadfast upon the denial of what came out with regards to him, so they referred it back, regarding it. So there came out (a reply): ‘One should be grateful to Allah^-azwj of His^-azwj Ordainment of not leaving the person, that He^-azwj did not Deflect his heart after having Guided it, and that He^-azwj Made the permanency (of the Eman) to be upon him, and did not Make him to be a (temporary) depository (of the Eman).

وقد علمتم ما كان من أمر الدهقان عليه لعنة الله وخدمته وطول صحبته، فأبدله الله بالايمان كفرا حين فعل ما فعل، فعاجله الله بالنقمة ولم يمهله

And you have come to know what was from the matter of Al-Dahqaan, may the Curse of Allah^-azwj be upon him, and of his service, and the length of his proximity. So Allah^-azwj Substituted the infidelity with the Eman (belief) when he did what he did. So, Allah^-azwj Hastened his death with the Outrage and did not give him the opportunity’. ^[43]–[44]

The Rewards of ‘لَعْنَةُ اللَّهِ’:

عن زرارة، عنه (عليه السلام) مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها قال: «من ذكرهما فلعنهما كل غداة كتب الله له سبعين حسنة و محا عنه عشر سيئات، و رفع له عشر درجات».

From Zarara,

(It has been narrated) from him^-asws (6^th Imam^-asws) regarding [6:160] Whoever comes with a good deed, he shall have ten like it, said: ‘The one who mentions the two of them (first and second) and curses them every morning, Allah^-azwj Writes for him seventy Rewards, and Deletes ten of his evil deeds, and Raises him by ten Levels’.^[45]

عن زرارة ان الأمام الصادق فسر قوله تعالى من جاء بـ الحسنة فله عشرة أمثالها ..قال: من ذكر أبا بكر وعمر فلعنهما كل غداة كتب  الله له سبعين حسنة ومحى عنه عشر سيأت ورفع له عشر درجات

Zurarah reported that Imam Al-Sadiq^-asws explained the Verse : Whoever brings a good deed shall have ten times the like thereof to his credit] (6:160): (and said) ‘Whoever mentions Abu Bakr and Umar, then sends ‘la’nah’ on them every morning, Allah^-azwj will Write for him seventy ‘hasanat’ (good deeds) and Remove from him ten bad deeds and raise his rank by ten positions.”[46]

How a Weak Can Assist the Cause of Ahl Al-Bayt^-asws:

أَقُولُ رُوِيَ فِي بَعْضِ مُؤَلَّفَاتِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عَاصِمٍ‏ الْكُوفِيِ‏ الْأَعْمَى قَالَ: دَخَلْتُ عَلَى سَيِّدِي الْحَسَنِ الْعَسْكَرِيِّ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ وَ قَالَ مَرْحَباً بِكَ يَا ابْنَ عَاصِمٍ اجْلِسْ هَنِيئاً لَكَ يَا ابْنَ عَاصِمٍ أَ تَدْرِي مَا تَحْتَ قَدَمَيْكَ فَقُلْتُ يَا مَوْلَايَ إِنِّي أَرَى تَحْتَ قَدَمَيَّ هَذَا الْبِسَاطَ كَرَّمَ اللَّهُ وَجْهَ صَاحِبِهِ فَقَالَ لِي يَا ابْنَ عَاصِمٍ اعْلَمْ أَنَّكَ عَلَى بِسَاطٍ جَلَسَ عَلَيْهِ كَثِيرٌ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ فَقُلْتُ يَا سَيِّدِي لَيْتَنِي كُنْتُ لَا أُفَارِقُكَ مَا دُمْتُ فِي دَارِ الدُّنْيَا

I (Al-Majlisi) am saying, ‘It is reported in some of the books of our companions, from Ali Bin Aasim Al-Kufy, the blind one, who said,

‘(The narrator says) I went over to my Master^-asws Al-Hassan Al-Askary^-asws. So, I greeted him^-asws, and he^-asws returned the greeting and said: ‘Welcome to you, O son of Aasim! Be seated. Congratulations to you, O son of Aasim! Do you know what is beneath your feet?’ So I said, ‘O my Master^-asws! I feel this carpet to be under my feet, may Allah^-azwj Honour the face of its owner’. So he^-asws said to me: ‘O son of Aasim! Know, that you are upon a rug sat upon by numerous Prophets^-as and Mursils^-as’. So I said, ‘O my Master^-asws! I wish I never separate from you^-asws for as long as I am in the house of the world’.

ثُمَّ قُلْتُ فِي نَفْسِي لَيْتَنِي كُنْتُ أَرَى هَذَا الْبِسَاطَ فَعَلِمَ الْإِمَامُ ع مَا فِي ضَمِيرِي فَقَالَ ادْنُ مِنِّي فَدَنَوْتُ مِنْهُ فَمَسَحَ يَدَهُ عَلَى وَجْهِي فَصِرْتُ بَصِيراً بِإِذْنِ اللَّهِ

Then I said within myself, ‘I wish I could see this carpet’. So the Imam^-asws knew what was in my conscience, so he^-asws said, ‘Come closer to me’. So I went closer to him^-asws, and he^-asws wiped his^-asws hand upon my face, and I became a seeing one by the Permission of Allah^-azwj.

ثُمَّ قَالَ هَذَا قَدَمُ أَبِينَا آدَمَ وَ هَذَا أَثَرُ هَابِيلَ وَ هَذَا أَثَرُ شَيْثٍ وَ هَذَا أَثَرُ إِدْرِيسَ وَ هَذَا أَثَرُ هُودٍ وَ هَذَا أَثَرُ صَالِحٍ وَ هَذَا أَثَرُ لُقْمَانَ وَ هَذَا أَثَرُ إِبْرَاهِيمَ وَ هَذَا أَثَرُ لُوطٍ وَ هَذَا أَثَرُ شُعَيْبٍ وَ هَذَا أَثَرُ مُوسَى وَ هَذَا أَثَرُ دَاوُدَ وَ هَذَا أَثَرُ سُلَيْمَانَ وَ هَذَا أَثَرُ الْخَضِرِ وَ هَذَا أَثَرُ دَانِيَالَ وَ هَذَا أَثَرُ ذِي الْقَرْنَيْنِ وَ هَذَا أَثَرُ عَدْنَانَ وَ هَذَا أَثَرُ عَبْدِ الْمُطَّلِبِ وَ هَذَا أَثَرُ عَبْدِ اللَّهِ وَ هَذَا أَثَرُ عَبْدِ مَنَافٍ وَ هَذَا أَثَرُ جَدِّي رَسُولِ اللَّهِ ص وَ هَذَا أَثَرُ جَدِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع

Then he^-asws said: ‘This is a footstep of our father^-as Adam^-as, and this is a trace of Habeel^-as, and this is a trace of Shees^-as, and this is a trace of Idrees^-as, and this is a trace of Hood^-as, and this is a trace of Salih^-as, and this is a trace of Luqman^-as, and this is a trace of Ibrahim^-as, and this is a trace of Lut^-as, and this is a trace of Shuayb^-as, and this is a trace of Musa^-as, and this is a trace of Dawood^-as, and this is a trace of Suleyman^-as, and this is a trace of Al Khizr^-as, and this is a trace of Daniel^-as, and this is a trace of Zul Qarnayn^-as, and this is a trace of Adnaan^-as, and this is a trace of Abdul Muttalib^-as, and this is a trace of Abdullah^-as, and this is a trace of Abd Manaf^-as, and this is a trace of my^-asws grandfather^-saww Rasool-Allah^-saww, and this is a trace of my^-asws grandfather^-asws Ali^-asws Bin Abu Talib^-asws’.

قَالَ عَلِيُّ بْنُ عَاصِمٍ فَأَهْوَيْتُ عَلَى الْأَقْدَامِ كُلِّهَا فَقَبَّلْتُهَا وَ قَبَّلْتُ يَدَ الْإِمَامِ ع وَ قُلْتُ لَهُ إِنِّي عَاجِزٌ عَنْ نُصْرَتِكُمْ بِيَدِي وَ لَيْسَ أَمْلِكُ غَيْرَ مُوَالاتِكُمْ وَ الْبَرَاءَةِ مِنْ أَعْدَائِكُمْ وَ اللَّعْنِ لَهُمْ فِي خَلَوَاتِي فَكَيْفَ حَالِي يَا سَيِّدِي

Ali Bin Aasim (the narrator) said, ‘So I threw myself upon all (traces) of the footsteps and kissed them, and I kissed the hand of the Imam^-asws, and I said to him^-asws, ‘I am frustrated from (not being able to) help you^-asws with my hands, and I do not own anything apart from your^-asws Wilayah, and the disavowing from your^-asws enemies, and the cursing of them in my privacy. So how is my state, O my Master^-asws?’

فَقَالَ ع حَدَّثَنِي أَبِي عَنْ جَدِّي رَسُولِ اللَّهِ ص قَالَ مَنْ ضَعُفَ عَلَى نُصْرَتِنَا أَهْلَ الْبَيْتِ وَ لَعَنَ فِي خَلَوَاتِهِ أَعْدَاءَنَا بَلَّغَ اللَّهُ صَوْتَهُ إِلَى جَمِيعِ الْمَلَائِكَةِ فَكُلَّمَا لَعَنَ أَحَدُكُمْ أَعْدَاءَنَا صَاعَدَتْهُ الْمَلَائِكَةُ وَ لَعَنُوا مَنْ لَا يَلْعَنُهُمْ فَإِذَا بَلَغَ صَوْتُهُ إِلَى الْمَلَائِكَةِ اسْتَغْفَرُوا لَهُ وَ أَثْنَوْا عَلَيْهِ وَ قَالُوا اللَّهُمَّ صَلِّ عَلَى رُوحِ عَبْدِكَ هَذَا الَّذِي بَذَلَ فِي نُصْرَةِ أَوْلِيَائِهِ جُهْدَهُ وَ لَوْ قَدَرَ عَلَى أَكْثَرَ مِنْ ذَلِكَ لَفَعَلَ

So he^-asws said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-saww Rasool-Allah^-saww having said: ‘The one who is weak upon helping us the People^-asws of the Household, and ‘لَعَنَ’ curses our^-asws enemies in his privacy, Allah^-azwj would Make his voice to reach the entirety of the Angels. So every time one of your curses our^-asws enemies, the Angels uplift it and curse the one who does not curse them. So when his voice reaches to the Angels, they seek Forgiveness for him, and they praises upon him in loads, and they say: ‘O Allah^-azwj! Send Blessings upon the spirit of this servant of Your^-azwj who is exerting his efforts in the help of his Guardians^-asws, and had he been able upon more than that, he would have done so’.

فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ تَعَالَى يَقُولُ يَا مَلَائِكَتِي إِنِّي قَدْ أحببت [أَجَبْتُ‏] دُعَاءَكُمْ فِي عَبْدِي هَذَا وَ سَمِعْتُ نِدَاءَكُمْ وَ صَلَّيْتُ عَلَى رُوحِهِ مَعَ أَرْوَاحِ الْأَبْرَارِ وَ جَعَلْتُهُ مِنَ‏ الْمُصْطَفَيْنَ الْأَخْيار

So there comes a Call from Allah^-azwj the Exalted: “O My^-azwj Angels! I^-azwj Love to Answer your supplication regarding this servant of Mine^-azwj, and I^-azwj heard your call, and hereby Send Blessings upon his spirit, along with the spirits of the righteous ones, and Make him to be from the chosen best ones’.[47]

An Example of Taqeeya:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَبْدِ اللَّهِ بْنِ أَسَدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع رَجُلَانِ مِنْ أَهْلِ الْكُوفَةِ أُخِذَا فَقِيلَ لَهُمَا ابْرَأَا مِنْ أَمِيرِ الْمُؤْمِنِينَ فَبَرِئَ وَاحِدٌ مِنْهُمَا وَ أَبَى الْآخَرُ فَخُلِّيَ سَبِيلُ الَّذِي بَرِئَ وَ قُتِلَ الْآخَرُ فَقَالَ أَمَّا الَّذِي بَرِئَ فَرَجُلٌ فَقِيهٌ فِي دِينِهِ وَ أَمَّا الَّذِي لَمْ يَبْرَأْ فَرَجُلٌ تَعَجَّلَ إِلَى الْجَنَّةِ

The narrator told Imam Mohammed Baqir^-asws:  ‘Two Shias from Kufa were arrested by the people belonging to ‘Banu Umayya’ and they asked them to abuse Amir-ul-Momineen^-asws.  But one of them declined and was killed, the other sent ‘Tabarra’^[48] on Amir-ul-Momineen^-asws and was spared’.  Imam^-asws replied:  ‘The one who performed Tabarra was well versed in religion but the other one made haste in going to ‘Jannah’ (Paradise).^[49]

Hostilities against the Holy Shrines:

Unjust rulers and their agents tried to destroy the holy shrines and symbols belonging to Allah^-azwj, ‘Shiar Allah’, a number of examples can be cited, for example destruction of Masjid-e-Nabvi and holy Kabaah during the rule of Yazid^-la, and efforts of Bani Ummaid and Bani Abbas to destroy the signs of Karbala and the holy grave of Imam Hussain^-asws.  However, Masomeen^-asws did not try to gather support and mobilise people to stop such efforts but rather left it to Allah^-azwj and instead prayed in the Court of the All-Mighty^-azwj to protect His Signs and oppose such devious efforts instigated by the enemies of Allah^-azwj. Below we present one such example.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَمَّا أَنْ وَجَّهَ صَاحِبُ الْحَبَشَةِ بِالْخَيْلِ وَ مَعَهُمُ الْفِيلُ لِيَهْدِمَ الْبَيْتَ مَرُّوا بِإِبِلٍ لِعَبْدِ الْمُطَّلِبِ فَسَاقُوهَا فَبَلَغَ ذَلِكَ عَبْدَ الْمُطَّلِبِ فَأَتَى صَاحِبَ الْحَبَشَةِ فَدَخَلَ الْآذِنُ فَقَالَ هَذَا عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ قَالَ وَ مَا يَشَاءُ قَالَ التَّرْجُمَانُ جَاءَ فِي إِبِلٍ لَهُ سَاقُوهَا يَسْأَلُكَ رَدَّهَا فَقَالَ مَلِكُ الْحَبَشَةِ لِأَصْحَابِهِ هَذَا رَئِيسُ قَوْمٍ وَ زَعِيمُهُمْ جِئْتُ إِلَى بَيْتِهِ الَّذِي يَعْبُدُهُ لِأَهْدِمَهُ وَ هُوَ يَسْأَلُنِي إِطْلَاقَ إِبِلِهِ أَمَا لَوْ سَأَلَنِيَ الْإِمْسَاكَ عَنْ هَدْمِهِ لَفَعَلْتُ رُدُّوا عَلَيْهِ إِبِلَهُ فَقَالَ عَبْدُ الْمُطَّلِبِ لِتَرْجُمَانِهِ مَا قَالَ لَكَ الْمَلِكُ فَأَخْبَرَهُ فَقَالَ عَبْدُ الْمُطَّلِبِ أَنَا رَبُّ الْإِبِلِ وَ لِهَذَا الْبَيْتِ رَبٌّ يَمْنَعُهُ فَرُدَّتْ إِلَيْهِ إِبِلُهُ وَ انْصَرَفَ عَبْدُ الْمُطَّلِبِ نَحْوَ مَنْزِلِهِ فَمَرَّ بِالْفِيلِ فِي مُنْصَرَفِهِ فَقَالَ لِلْفِيلِ يَا مَحْمُودُ فَحَرَّكَ الْفِيلُ رَأْسَهُ فَقَالَ لَهُ أَ تَدْرِي لِمَ جَاءُوا بِكَ فَقَالَ الْفِيلُ بِرَأْسِهِ لَا فَقَالَ عَبْدُ الْمُطَّلِبِ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتُرَاكَ فَاعِلَ ذَلِكَ فَقَالَ بِرَأْسِهِ لَا فَانْصَرَفَ عَبْدُ الْمُطَّلِبِ إِلَى مَنْزِلِهِ فَلَمَّا أَصْبَحُوا غَدَوْا بِهِ لِدُخُولِ الْحَرَمِ فَأَبَى وَ امْتَنَعَ عَلَيْهِمْ فَقَالَ عَبْدُ الْمُطَّلِبِ لِبَعْضِ مَوَالِيهِ عِنْدَ ذَلِكَ اعْلُ الْجَبَلَ فَانْظُرْ تَرَى شَيْئاً فَقَالَ أَرَى سَوَاداً مِنْ قِبَلِ الْبَحْرِ فَقَالَ لَهُ يُصِيبُهُ بَصَرُكَ أَجْمَعَ فَقَالَ لَهُ لَا وَ لَأَوْشَكَ أَنْ يُصِيبَ فَلَمَّا أَنْ قَرُبَ قَالَ هُوَ طَيْرٌ كَثِيرٌ وَ لَا أَعْرِفُهُ يَحْمِلُ كُلُّ طَيْرٍ فِي مِنْقَارِهِ حَصَاةً مِثْلَ حَصَاةِ الْخَذْفِ أَوْ دُونَ حَصَاةِ الْخَذْفِ فَقَالَ عَبْدُ الْمُطَّلِبِ وَ رَبِّ عَبْدِ الْمُطَّلِبِ مَا تُرِيدُ إِلَّا الْقَوْمَ حَتَّى لَمَّا صَارُوا فَوْقَ رُءُوسِهِمْ أَجْمَعَ أَلْقَتِ الْحَصَاةَ فَوَقَعَتْ كُلُّ حَصَاةٍ عَلَى هَامَةِ رَجُلٍ فَخَرَجَتْ مِنْ دُبُرِهِ فَقَتَلَتْهُ فَمَا انْفَلَتَ مِنْهُمْ إِلَّا رَجُلٌ وَاحِدٌ يُخْبِرُ النَّاسَ فَلَمَّا أَنْ أَخْبَرَهُمْ أَلْقَتْ عَلَيْهِ حَصَاةً فَقَتَلَتْهُ

Some of our companions have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu ‘Umayr from Muhammad ibn Humran from Aban ibn Taghlib who has said the following.

‘Abu ‘Abd Allah^-asws has said, ‘When the fellow from Ethiopia marched with horse and elephants to destroy the Ka‘ba.  They passed by the camels of ‘Abd al-Muttalib^-asws and herded them together.

When ‘Abd al-Muttalib^-asws learned about this he^-asws went to the man from Ethiopia and asked permission for a meeting. His man told the king that ‘Abd al-Muttalib^-asws ibn Hashim^-asws asks permission for a meeting. He said, ‘What does he want?’ The translator said, ‘He has come asking that his camels be released.’

The king of Ethiopia said to his people, ‘This is the leader and the chief of the people here. I have come to destroy his house of worship but he asks me to order the release of his camels. Had he asked me not to destroy the house I would have done so. Release his camels.’

‘Abd al-Muttalib asked the translator. ‘What did the king say?’ When the words of the king were explained to him he^-asws said, ‘I am the ‘Rab’ owner of the camels. The house has the Owner Who is to protect it. His^-asws camels were released and ‘Abd al-Muttalib returned home. He^-asws passed by the elephant on his way home. He said to the elephant, ‘O Muhmud. The elephant shook his head. Then he said, ‘Do you know why they have brought you here?’ The elephant said by shaking his head, ‘No, I do not know.’ ‘Abd al-Muttalib^-asws said, ‘They have brought you to destroy the house of your Lord^-azwj. Will you do so?’ The elephant replied by shaking his head said, ‘I will not do so.’ ‘Abd al-Muttalib^-asws returned home. Next morning they tried to force the elephant to enter the Holy precinct to destroy it but the elephant refused. ‘Abd al-Muttalib at that time said to some of his servants, ‘Climb up the hill and see if you observe anything.’ He said, ‘I can see black spots in the direction of the sea. He^-asws asked, ‘Do you see all of it’ He said, ‘Not all of it but almost. When the black spots came closer he said, ‘They are great many birds. I can see that every bird has a pebble in his beak of the size thrown with a finger.’ ‘Abd al-Muttalib said, ‘By Allah, the Lord of ‘Abd al-Muttalib that the birds aim only those people.’ When the birds arrived over their heads they threw the pebble on their heads and every pebble fell on top of their scales and pierced its way down to their bottom end and left them dead. Only one man was left alive who went with the news to the others. When he gave them the new a pebble fell on his head and killed him too.’^[50]

The Conditions of Taqeeya:

الحميري عبد الله بن جعفر: بإسناده عن بكر بن محمد، عن أبي عبد الله (عليه السلام) قال: «إن التقية ترس المؤمن، و لا إيمان لمن لا تقية له». فقلت له: جعلت فداك، أ رأيت قول الله تبارك و تعالى: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ قال: «و هل التقية إلا هذا».

Al Humeyri Abdullah Bin Ja’far, by his chain from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The dissimulation is a shield of the Believer, and there is no Eman (faith) for the one if there is no Taqeeya (dissimulation) for him’. So I said to him^-asws, ‘May I be sacrificed for you^-asws! (What) do you^-asws think of the Words of Allah^-azwj Blessed and High [16:106] except the one who is compelled while his heart is at rest on account of Eman (faith)?’ He^-asws said: ‘And is the dissimulation other than this?’[51]

عن عبد الله بن عجلان، عن أبي عبد الله (عليه السلام) قال: سألته فقلت له: إن الضحاك قد ظهر بالكوفة، و يوشك أن ندعي إلى البراءة من علي، فكيف نصنع؟ قال: «فابرأ منه». قال: قلت له: أي شي‏ء أحب إليك؟ قال: «أن يمضوا في علي (عليه السلام) على ما مضى عليه عمار بن ياسر (رحمه الله)، أخذ بمكة فقالوا له: ابرأ من رسول الله، فبرى‏ء منه، فأنزل الله عذره: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ».

From Abdullah Bin Ajlan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws, so I said to him^-asws, ‘Al-Zahhak has appeared in Al-Kufa, and who calls (us) to ‘البراءة’ (to the distancing) from Ali^-asws, so how do we react?’ He^-asws said: ‘So distance yourselves from him^-asws’. I said to him^-asws, ‘Which thing is more beloved to you^-asws?’ He^-asws said: ‘That should happen with regards to Ali^-asws, what happened in the past with Amaar Bin Yaasir. He was seized at Makkah, so they said to him, ‘Do you distance yourself from Rasool-Allah^-saww?’ So he distanced himself from him^-saww. Thus, Allah^-azwj Revealed his excuse [16:106] except the one who is compelled while his heart is at rest on account of Eman (faith)’.[52]

The Word ‘وَيْلُمِّهِ’ for Disassociation:

15034- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عُمَرَ عَنِ ابْنِ أُذَيْنَةَ قَالَ سَمِعْتُ عُمَرَ بْنَ يَزِيدَ يَقُولُ حَدَّثَنِي مَعْرُوفُ بْنُ خَرَّبُوذَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ (عليه السلام) أَنَّهُ كَانَ يَقُولُ وَيْلُمِّهِ فَاسِقاً مَنْ لَا يَزَالُ مُمَارِئاً وَيْلُمِّهِ فَاجِراً مَنْ لَا يَزَالُ مُخَاصِماً وَيْلُمِّهِ آثِماً مَنْ كَثُرَ كَلَامُهُ فِي غَيْرِ ذَاتِ اللَّهِ عَزَّ وَ جَلَّ.

H 15034 – A number of our companions, from Sahl Bin Ziyad, from Umar Bin Ali, from his uncle Muhammad Bin Umar, from Ibn Azina who said, ‘I heard Umar Bin Yazeed saying, ‘Narrated to me Ma’rouf Bin Kharbouz, who has said:

‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘Woe be unto a mother who defends the one who does not cease to sin! Woe be unto a mother of an immoral one who does not cease to dispute! Woe be unto a mother of a sinner, one who speaks a lot regarding other than Allah^-azwj Mighty and Majestic!’^[53]

Appendix I:  Sayings of Amir-ul-Momineen^-asws Against Enemies of Allah^-azwj:

SERMON OF AMIR-UL-MOMINEEN^-asws IN AL-BASRA AFTER THE EVENT OF AL-JAMAL

قال سليم: شهدت عليا عليه السلام حين عاد زياد بن عبيد بعد ظهوره على أهل الجمل، وإن البيت لممتلئ من أصحاب رسول الله صلى الله عليه وآله فيهم عمار وأبو الهيثم بن التيهان وأبو أيوب وجماعة من أهل بدر نحو من سبعين رجلا – وزياد في بيت عظيم شبه البهو- إذ أتاه رجل بكتاب من رجل من الشيعة بالشام: (إن معاوية استنفر الناس ودعاهم إلى الطلب بدم عثمان، وكان فيما يحضهم به أن قال: إن عليا قتل عثمان وآوى قتلته، وإنه يطعن على أبي بكر وعمر ويدعي أنه خليفة رسول الله وإنه أحق بالأمر منهما. فنفرت العامة والقراء، واجتمعوا على معاوية إلا قليلا منهم).

Sulaym said, ‘I was present with Ali^-asws when Zyad Bin Ubeyd returned after his victory against the people of Al-Jamal, and that his house was filled with the companions of the Rasool Allah^-saww.

Among them were Amaar, and Abu Al-Haysam Bin Al-Tayhaan, and Abu Ayyub, and a group of the people of Badr of approximately seventy men – and Zyad was in a large house which resembled a tent – when a man came to him^-asws with a letter from a man from the Shiites of Syria, that, ‘Muawiya is mobilising the people, and calling them to the seeking the blood (revenge) of Usman, and urging them by saying that, ‘Ali^-asws killed Usman and is harbouring his killers, and he^-asws is backstabbing Abu Bakr and Umar, and he^-asws is claiming that he^-asws is the Caliph of the Rasool Allah^-saww, and that he^-asws is the one more deserving of the command than them both,. So the general public and the reciters are outraged and are gathering to Muawiya, except for a few of them’.

Speech of Amir-ul-Momineen^-asws about the usurpation of the Caliphate

قال: فحمد الله وأثنى عليه وقال: أما بعد، ما لقيت من الأمة بعد نبيها منذ قبض صلى الله عليه وآله. فأقام عمر وأصحابه الذين ظاهروا علي أبا بكر فبايعوه وأنا مشغول بغسل رسول الله صلى الله عليه وآله وكفنه ودفنه، وما فرغت من ذلك حتى بايعوه وخاصموا الأنصار بحجتي وحقي. والله إنه ليعلم يقينا والذين ظاهروه أني أحق بها من أبي بكر.

(Sulaym) said, ‘He^-asws Praised Allah^-azwj and Extolled Him^-azwj and said: ‘Having said that, what has been experienced for the community after its Prophet^-saww, since he^-saww passed away. Umar and his companions stood up, and imposed Abu Bakr upon me^-asws. They pledged allegiance to him whilst I^-asws was busy with the washing of the Rasool Allah^-saww, and shrouding him^-saww, and burying him^-saww, and I^-asws was not free from that and they had pledged their allegiances to him and antagonised the Helpers by my^-asws arguments and my^-asws rights. By Allah^-azwj, they knew with conviction of what they had meted out, I^-asws was more deserving of it than Abu Bakr.

فلما رأيت اجتماعهم عليه وتركهم إياي ناشدتهم الله عز وجل وحملت فاطمة عليها السلام على حمار وأخذت بيد ابني الحسن والحسين لعلهم يرعوون، فلم أدع أحدا من أهل بدر ولا أهل السابقة من المهاجرين والأنصار إلا استعنتهم ودعوتهم إلى نصرتي وناشدتهم الله حقي فلم يجيبوني ولم ينصروني.

When I^-asws saw them gathering to him, and their desertion from me^-asws, I^-asws adjured them to Allah^-azwj Mighty and Majestic, and I^-asws got Fatima^-asws to ride upon a mule, and took the hands of my^-asws sons^-asws Al-Hassan^-asws and Al-Husayn^-asws, so that they would change (their actions). So I^-asws did not leave out anyone from the people of Badr, nor the former people from the Emigrants and the Helpers except that I^-asws sought their help and called them to my^-asws help, and adjured them to Allah^-azwj for my^-asws rights. They neither answered me^-asws nor did they help me^-asws.

أنتم تعلمون يا معاشر من حضر من أهل بدر أني لم أقل إلا حقا. قالوا: صدقت يا أمير المؤمنين وبررت، فنستغفر الله من ذلك ونتوب إليه. قال: وكان الناس قريبي عهد بالجاهلية فخشيت فرقة أمة محمد واختلاف كلمتهم، وذكرت ما عهد إلي رسول الله صلى الله عليه وآله لأنه أخبرني بما صنعوا وأمرني: إن وجدت أعوانا جاهدتهم وإن لم أجد أعوانا كففت يدي وحقنت دمي.

You all know, O group who are present from the people of Badr, that I^-asws have not said except for the truth’. They said, ‘You^-asws have spoken the truth, O Amir-ul-Momineen^-asws and have justified yourself^-asws. So we seek Forgiveness of Allah^-azwj from that, and repent to Him^-azwj’.

He^-asws said: ‘The people were closer to the era or ignorance, so I^-asws feared the disintegration of the community of Muhammad^-saww and differing in their speech, and I^-asws remembered what oath the Rasool Allah^-saww had given to me^-asws, because he^-saww had informed me^-asws of what they would be doing and ordered me^-asws that if I^-asws were to find helpers, then I^-asws should fight them, and that if I^-asws do not find helpers, I^-asws should withhold my^-asws hand and save my^-asws blood.

ثم ردها أبو بكر إلى عمر – ووالله إنه ليعلم يقينا أني أحق بها من عمر – فكرهت الفرقة فبايعت وسمعت وأطعت.

Then Abu Bakr handed it (Caliphate) to Umar – and by Allah^-azwj, he knew it, without doubt, that I^-asws was more deserving of it than Umar – I^-asws disliked the disintegration, but did not (oppose) his allegiance, and kept quiet, and obeyed (Allah^-azwj and His Prophet^-saww).

ثم جعلني عمر سادس ستة فولى الأمر ابن عوف، فخلا بابن عفان فجعلها له على أن يردها عليه ثم بايعه، فكرهت الفرقة والاختلاف.

Then Umar made me^-asws to be the sixth one of the six (in the consultation council). He made Ibn Awf to be in-charge of it. So he met Ibn Affan in private and made it (Caliphate) to be for him on the condition that he returns it back to him. Then I^-asws (did not object) to his allegiance, for I^-asws disliked the disintegration and the differing.

ثم إن عثمان غدر بابن عوف وزواها عنه، فبرء منه ابن عوف وقام خطيبا فخلعه كما خلع نعله. ثم مات ابن عوف وأوصى أن لا يصلي عليه عثمان، وزعم ولد ابن عوف أن عثمان سمه. ثم قتل، واجتمع الناس ثلاثة أيام يتشاورون في أمرهم. ثم أتوني فبايعوني طائعين غير مكرهين.

Then Usman betrayed Ibn Awf and kept it from him. He distanced himself from Ibn Awf and stood up to give a sermon and took him off like he took of his slipper. The Ibn Awf died, and made a will that Usman would not Pray on him (funeral Prayer), and the sons of Ibn Awf alleged that Usman poisoned him.

Then he (Usman) was killed, and the people gathered for three days, having consultations regarding their command. Then they gave it to me^-asws, so they pledged their allegiances to me^-asws willingly, without abhorrence’.

Allah^-azwj Tested the Muslims by their mother Ayesha

ثم إن الزبير وطلحة أتياني يستأذناني في العمرة، فأخذت عليهما ألا ينكثا بيعتي ولا يغدرا بي ولا يبغيا علي غائلة. ثم توجها إلى مكة فسارا بعائشة إلى أهل مدرة جهلهم قليل فقههم، فحملوهم على نكث بيعتي واستحلال دمي.

Then Al-Zubayr and Talha came to me^-asws seeking permission to go for Umrah. So I^-asws held both of them on oath that they would not break their allegiances with me^-asws nor would they rebel against me^-asws inflicting a calamity. Then they diverted themselves to Mecca. So they went with Ayesha to the people of Mudra (Al-Basra), ignorant ones of little understanding. So they got them to break their allegiances with me^-asws and made (shedding of) my^-asws blood to be permissible’.

ثم ذكر عليه السلام عائشة وخروجها من بيتها وما ركبت منه. فقال عمار: (يا أمير المؤمنين، كف عنها فإنها أمك) فترك ذكرها وأخذ في شيئ آخر، ثم عاد إلى ذكرها فقال أشد مما قال أولا.

(Sulaym said), ‘Then he^-asws mentioned Ayesha and her coming out from her house, and what was set up from it. So Amaar said, ‘O Amir-ul-Momineen^-asws, refrain from it for she is your^-asws mother’. So he^-asws avoided mentioning it, and spoke regarding another matter, then return to mentioning it. So he^-asws spoke about it in even stronger words than the first time.

فقال عمار: (يا أمير المؤمنين، كف عنها فإنها أمك) فأعرض عن ذكرها ثم عاد الثالثة فقال أشد مما قال.

Amaar said, ‘O Amir-ul-Momineen^-asws, refrain from it, for she is your mother’. So he^-asws left mentioning it, then returned for a third time, so he spoke in even stronger words (against her) than what he^-asws had said before.

قال: فقال عمار: (يا أمير المؤمنين، كف عنها فإنها أمك) فقال: كلا، إني مع الله على من خالفه، وإن أمكم ابتلاكم الله بها ليعلم أمعه تكونون أم معها؟

Amaar said, ‘O Amir-ul-Momineen^-asws, refrain from it, for she is your^-asws mother’. Amir-ul-Momineen^-asws said: ‘Never! I^-asws am with Allah^-azwj against ‘that mother’ of yours who opposes Him^-azwj, and Allah^-azwj Tested you by her so that He^-azwj would Know whether you are with Him^-azwj or with her’.

The sins of the community of Muhammad^-saww are upon them (the first and the second)

ثم قال عليه السلام: إن عليهما خطايا أمة محمد. إن كل دم سفك إلى يوم القيامة ومال يؤكل حراما وفرج يغشى حراما وحكم يجار فيه عليهما، من غير أن ينقص من إثم من عمل به شيئ.

Then he^-asws said that: ‘Upon them (one and two) are the sins of the community of Muhammad^-saww. All the blood that will be shed up to the Day of Judgement, and wealth which will be consumed unlawfully, and women that will be approached unlawfully, and decisions made with regards to it, will all be upon them, without any reduction being in the sin of the performer’.

قال عمار: يا أمير المؤمنين، سمهما لنا فنلعنهما. قال: يا عمار، ألست تتولى رسول الله صلى الله عليه وآله وتبرء من عدوه؟ قال: بلى. قال: وتتولاني وتبرء من عدوي؟ قال: بلى. قال: حسبك يا عمار، قد برئت منهما ولعنتهما وإن لم تعرفهما بأسمائهما.

Amaar said, ‘O Amir-ul-Momineen^-asws, name these two persons for us so that we may curse them both’. He^-asws said; ‘O Amaar, do you not befriend the Rasool Allah^-saww and distance yourself from his^-saww enemies?’ He said, ‘Yes’. He^-asws said: ‘And befriend me^-asws and distance yourself from my^-asws enemies?’ He said, ‘Yes’. He^-asws said: ‘It is sufficient for you, O Amaar, that you keep away from these two and curse them both, even though you do not recognise them both by their names’.

قال: يا أمير المؤمنين لو سميتهما لأصحابك فبرءوا منهما كان أمثل من ترك ذلك. قال: رحم الله سلمان وأبا ذر والمقداد، ما كان أعرفهم بهما وأشد برائتهم منهما ولعنتهم لهما قال: يا أمير المؤمنين جعلت فداك، فسمهما فإنا نشهد أن نتولى من توليت ونتبرء ممن تبرأت منه.

He said, ‘O Amir-ul-Momineen^-asws, if you were to name these two to your^-asws companions, they would keep away from them both, and this would be better than leaving that (unmentioned)’. He^-asws said: ‘May Allah^-azwj have Mercy upon Salman^ar, and Abu Dharr^ar, and Al-Miqdad, they^ar knew both of them and were intense in their^-asws distancing themselves from both of them, and cursing them both’. He said, ‘O Amir-ul-Momineen^-asws, may I be sacrificed for you^-asws, name the two of them, for we hereby testify that we will befriend those that befriend you^-asws and keep away from those that keep away from you^-asws’.

قال: يا عمار، إذا يقتل أصحابي وتتفرق عني جماعتي وأهل عسكري وكثير ممن ترى حولي قاعدة عامة في الولاية والبراءة

He^-asws said: ‘O Amaar, then my^-asws companions would be killed, and my^-asws group would disperse from me^-asws, as well as the soldiers in my^-asws army along with most of the ones that you see seated around me^-asws from the general public, due to the befriending and the disavowing, O Amaar.

يا عمار،من تولى موسى وهارون وبرئ من عدوهما فقد برئ من العجل والسامري، ومن تولى العجل والسامري وبرئ من عدوهما فقد برئ من موسى وهارون من حيث لا يعلم.

The one who befriended Musa^-as and Haroun^-as and kept away from their^-as enemies, had also stayed away from the calf and Al-Samiry, and the one who befriended the calf and Al-Samiry and kept away from their enemies had also kept away from Musa^-as and Haroun^-as, without even realising it.

يا عمار، ومن تولى رسول الله وأهل بيته وتولاني وتبرء من عدوي فقد برئ منهما، ومن برئ من عدوهما فقد برئ من رسول الله صلى الله عليه وآله من حيث لا يعلم.

O Amaar, and the one who befriended the Rasool Allah^-saww and the People^-asws of his^-saww Household and befriended me^-asws and kept away from my^-asws enemies did stay away from these two, and the one who kept away from the enemies of these two did stay away from the Rasool Allah^-saww without even realising it’.

Muhammad Bin Abu Bakr is the excellent one of his people

فقال محمد بن أبي بكر: يا أمير المؤمنين، لا تسمهما فقد عرفتهما ونشهد الله أن نتولاك ونبرء من عدوك كلهم، قريبهم وبعيدهم وأولهم وآخرهم وحيهم وميتهم وشاهدهم وغائبهم. فقال أمير المؤمنين عليه السلام: يرحمك الله يا محمد، إن لكل قوم نجيبا وشاهدا عليهم وشافعا لأماثلهم، وأفضل النجباء النجيب من أهل السوء وإنك يا محمد لنجيب أهل بيتك.

Muhammad Bin Abu Bakr said, ‘O Amir-ul-Momineen^-asws, do not name the two, for we recognise both of them, and we hereby keep Allah^-azwj as Witness that we befriend you^-asws and keep away from your^-asws enemies, all of them, be they from the near ones or the far ones, and the former ones or the later ones, and the first one of them or the last one of them, and the live ones of them or the dead ones, and the present ones of them or the absent ones’.

Amir-ul-Momineen^-asws said: ‘May Allah^-azwj have mercy on you, O Muhammad. For every people there is an excellent one and is a witness over them and is a healer for the ones like him, and the best of the excellent ones is the excellent one from the evil people, and you, O Muhammad, are the excellent one of your family’.

قال ذلك علي عليه السلام وبيت زياد ملآن من أصحاب رسول الله صلى الله عليه وآله. ثم أقبل عليهم فقال: (اكتموا ما سمعتم إلا من مسترشد. يا زياد، اتق الله في شيعتي بعدي)

Ali^-asws said that, and the house of Zyad was filled with the companions of the Rasool Allah^-saww. Then he^-asws addressed them and said: ‘Conceal’ what you have heard, except from the seeker of guidance. O Zyad, fear Allah^-azwj regarding my^-asws Shiites after me^-asws’.

فلما خرج من عند زياد أقبل علينا فقال: (إن معاوية سيدعيه، ويقتل شيعتي، لعنه الله).

When we came out from the presence of Zyad, he^-asws turned towards us. He^-asws said: ‘Muawiya will invite him, and he will kill my^-asws Shiites. May Allah^-azwj Curse him’.^[54]

حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الطَّالَقَانِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ بُنْدَارَ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ هِلَالٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ أَوْحَى إِلَيَّ رَبِّي جَلَّ جَلَالُهُ فَقَالَ يَا مُحَمَّدُ إِنِّي اطَّلَعْتُ إِلَى الْأَرْضِ اطِّلَاعاً فَاخْتَرْتُكَ مِنْهَا فَجَعَلْتُكَ نَبِيّاً وَ شَقَقْتُ لَكَ مِنِ اسْمِي اسْماً فَأَنَا الْمَحْمُودُ وَ أَنْتَ مُحَمَّدٌ ثُمَّ اطَّلَعْتُ الثَّانِيَةَ فَاخْتَرْتُ مِنْهَا عَلِيّاً وَ جَعَلْتُهُ وَصِيَّكَ وَ خَلِيفَتَكَ وَ زَوْجَ ابْنَتِكَ وَ أَبَا ذُرِّيَّتِكَ وَ شَقَقْتُ لَهُ اسْماً مِنْ أَسْمَائِي فَأَنَا لعلي [الْعَلِيُ‏] الْأَعْلَى وَ هُوَ عَلِيٌّ وَ جَعَلْتُ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ مِنْ نُورِكُمَا ثُمَّ عَرَضْتُ وَلَايَتَهُمْ عَلَى الْمَلَائِكَةِ فَمَنْ قَبِلَهَا كَانَ عِنْدِي مِنَ الْمُقَرَّبِينَ يَا مُحَمَّدُ لَوْ أَنَّ عَبْداً عَبَدَنِي حَتَّى يَنْقَطِعَ وَ يَصِيرَ كَالشَّنِ‏ الْبَالِي ثُمَّ أَتَانِي جَاحِداً لِوَلَايَتِهِمْ مَا أَسْكَنْتُهُ جَنَّتِي وَ لَا أَظْلَلْتُهُ تَحْتَ عَرْشِي يَا مُحَمَّدُ أَ تُحِبُّ أَنْ تَرَاهُمْ قُلْتُ نَعَمْ يَا رَبِّي فَقَالَ عَزَّ وَ جَلَّ ارْفَعْ رَأْسَكَ فَرَفَعْتُ رَأْسِي فَإِذَا أَنَا بِأَنْوَارِ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ جَعْفَرِ بْنِ مُحَمَّدٍ وَ مُوسَى بْنِ جَعْفَرٍ وَ عَلِيِّ بْنِ مُوسَى وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ عَلِيِّ بْنِ مُحَمَّدٍ وَ الْحَسَنِ بْنِ عَلِيٍّ وَ الْحُجَّةِ بْنِ الْحَسَنِ الْقَائِمِ فِي وَسْطِهِمْ كَأَنَّهُ كَوْكَبٌ دُرِّيٌّ قُلْتُ يَا رَبِ‏ مَنْ هَؤُلَاءِ قَالَ هَؤُلَاءِ الْأَئِمَّةُ وَ هَذَا الْقَائِمُ الَّذِي يُحِلُ‏ حَلَالِي وَ يُحَرِّمُ حَرَامِي وَ بِهِ أَنْتَقِمُ مِنْ أَعْدَائِي وَ هُوَ رَاحَةٌ لِأَوْلِيَائِي وَ هُوَ الَّذِي يَشْفِي قُلُوبَ شِيعَتِكَ مِنَ الظَّالِمِينَ وَ الْجَاحِدِينَ وَ الْكَافِرِينَ فَيُخْرِجُ اللَّاتَ وَ الْعُزَّى‏ طَرِيَّيْنِ‏ فَيُحْرِقُهُمَا فَلَفِتْنَةُ النَّاسِ بِهِمَا يَوْمَئِذٍ أَشَدُّ مِنْ فِتْنَةِ الْعِجْلِ‏ وَ السَّامِرِيِّ.

Mohammed ibn Ibrahim ibn Ishaq Al-Taliqani narrated that Mohammed ibn Hammam who from Ahmad ibn Bondar, who from Mohammed ibn Abi Umayr, who from Ahmad ibn Hilal, who from Mohammed ibn Abi Umayr, who from Al-Mufadhdhall ibn Umar, who says:

(Imam) As-Sadiq Jafar^-asws Ibn Mohammed^-asws, from his^-asws father^-asws, who from his^-asws forefathers^-asws, who from Amir-ul-Momineen^-asws that Rasool Allah^-saww said: When I^-saww was taken for the Ascension to the Heavens, My Allah^-azwj Revealed this to me by saying: O Mohammed^-saww! I^-azwj looked upon the Earth and Chose you^-saww – a Look!  I^-azwj Chose you^-saww from among them.  Then, I^-azwj Appointed you^-saww as the Prophet^-saww.  I^-azwj Derived a name from My^-azwj Name. I^-azwj am Mahmood (The Praised One) and you^-saww are Mohammed^-saww.  Then I^-azwj Looked a second time and Chose Ali^-asws from among them and Established him^-saww as your^-saww Trustee, Successor, the spouse of your^-saww daughter^-asws, the father of your^-saww progeny^-asws.  I^-azwj Derived for him^-asws a name from My^-azwj Names.  I^-azwj am Ali the Highest, and he^-asws is Ali^-asws.  I^-azwj Established Fatima^-asws, Al-Hassan^-asws and Al-Hussain^-asws from your^-saww Noor (the Divine Light).  Then I^-azwj Offered (the acceptance of) their ‘وَلَايَتَهُمْ’ Mastery to the angels.  Whoever accepted it (immediately) is from those Nearest to Me^-azwj (Allah^-azwj).

O Mohammed^-saww!  If anyone Worships Me^-azwj to the extent that he cuts himself off from everything, and only his bones remain and becomes like an old leather-skin but dies while denying their^-asws ‘وَلَايَتَهُمْ’ Mastery, I^-azwj will not Place him in My^-azwj Paradise, and I^-azwj will not Cover him under My^-azwj Throne.  O Mohammed^-saww! Do you^-saww like to see them^-asws?  Then I^-saww said: Yes, My Lord^-azwj!, Then the Honourable the Exalted Allah^-azwj said:  Raise your^-saww head.  Then I^-saww raised my head and encountered the Rays of Noor (the Divine Light) from Ali^-asws, Fatima^-asws, Al-Hassan^-asws, Al-Hussain^-asws, Ali^-asws Ibn Al-Hussain^-asws, Mohammed^-asws Ibn Ali^-asws, Jafar^-asws ibn Mohammed^-asws, Musa^-asws Ibn Jafar^-asws, Ali^-asws Ibn Musa^-asws, Mohammed^-asws Ibn Ali^-asws, Ali^-asws Ibn Mohammed^-asws, Al-Hassan^-asws Ibn Ali^-asws and Al-Hujja Ibn Al-Hassan^-asws – the Riser in their^-asws midst shining like a shining star.  I^-saww said:  O Allah^-azwj! Who are they^-asws?  Allah^-azwj said: They^-asws are the Divine Leaders, and this one^-ajfj is the Riser who will make legitimate what I^-azwj have Allowed, and will forbid what I^-azwj have Forbidden.

I^-azwj will Take Revenge against My^-azwj enemies through him^-asws.  He^-asws is the comfort of My^-azwj friends.  He^-asws is the one who will pacify (calm) the hearts of your^-saww followers from the oppressors, the refuters and the atheists.

He^-ajfj will take ‘Lat and Uzza’ (one and two) fresh (as have just died) out of the ground and burn them^-la.  Indeed, the ‘فَلَفِتْنَةُ النَّاسِ’ sedition, which these two brought for the people is more than the ‘فِتْنَةِ’ sedition of the calf and Samiri.[55]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ (عليه السلام) إِنَّ اللَّهَ عَزَّ وَ جَلَّ مَنَّ عَلَيْنَا بِأَنْ عَرَّفَنَا تَوْحِيدَهُ ثُمَّ مَنَّ عَلَيْنَا بِأَنْ أَقْرَرْنَا بِمُحَمَّدٍ (صلى الله عليه وآله) بِالرِّسَالَةِ ثُمَّ اخْتَصَّنَا بِحُبِّكُمْ أَهْلَ الْبَيْتِ نَتَوَلَّاكُمْ وَ نَتَبَرَّأُ مِنْ عَدُوِّكُمْ وَ إِنَّمَا نُرِيدُ بِذَلِكَ خَلَاصَ أَنْفُسِنَا مِنَ النَّارِ قَالَ وَ رَقَقْتُ فَبَكَيْتُ

Al-Husayn Bin Muhammad Al-Ashary, from Moala Bin Muhammad, from Al-Washa, from Abaan Bin Usmaan, from Abdul Rahmaan Bin Abu Abdullah who said:

‘I said to Abu Abdullah^-asws that, ‘Allah^-azwj Bestowed (Favour) upon us that we recognised His^-azwj Oneness, then Bestowed (Favour) upon us that we accepted the Prophet-hood of Muhammad^-saww, then Specialised us with your^-asws love, the People^-asws of the Household that we befriended you, and keep away from your^-asws enemies, and we intend by that to save ourselves from the Fire’. He (the narrator) said, ‘And I sympathised with him and cried’.

فَقَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) سَلْنِي فَوَ اللَّهِ لَا تَسْأَلُنِي عَنْ شَيْ‏ءٍ إِلَّا أَخْبَرْتُكَ بِهِ قَالَ فَقَالَ لَهُ عَبْدُ الْمَلِكِ بْنُ أَعْيَنَ مَا سَمِعْتُهُ قَالَهَا لِمَخْلُوقٍ قَبْلَكَ قَالَ قُلْتُ خَبِّرْنِي عَنِ الرَّجُلَيْنِ قَالَ ظَلَمَانَا حَقَّنَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنَعَا فَاطِمَةَ (صلوات الله عليها) مِيرَاثَهَا مِنْ أَبِيهَا وَ جَرَى ظُلْمُهُمَا إِلَى الْيَوْمِ قَالَ وَ أَشَارَ إِلَى خَلْفِهِ وَ نَبَذَا كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمَا.

So Abu Abdullah^-asws said: ‘Ask me^-asws, for by Allah^-azwj, you will not ask me^-asws about a thing except that I^-asws will inform you of it’. He (the narrator) said, ‘Abdul Malik Bin Ayn, ‘I have not heard him^-asws say that to any creature before you’. I said, ‘Inform me about the two men (first and second)’. He^-asws said: ‘They were unjust to us^-asws of our^-asws rights in the Book of Allah^-azwj, and with us^-asws Fatima^-asws, the inheritance from her^-asws father^-saww, and the injustices of these two still flow up to this day’. He (the narrator) said, ‘And he gestured to his^-asws back’, (and said): ‘They threw the Book of Allah^-azwj behind their two backs’.[56]

Additional Ahadith, for example, are given in Appendix III.

Amir-ul-Momineen Rebukes Al-Mughirah ibn Al-Akhnas[57]:

نَهْجٌ‏: وَ مِنْ كَلَامٍ لَهُ عَلَيْهِ السَّلَامُ وَ قَدْ وَقَعَتْ مُشَاجَرَةٌ بَيْنَهُ وَ بَيْنَ عُثْمَانَ، فَقَالَ الْمُغِيرَةُ بْنُ الْأَخْنَسِ لِعُثْمَانَ: أَنَا أَكْفِيكَهُ، فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ لِلْمُغِيرَةِ: يَا ابْنَ اللَّعِينِ الْأَبْتَرِ، وَ الشَّجَرَةِ الَّتِي لَا أَصْلَ لَهَا وَ لَا فَرْعَ، أَنْتَ تَكْفِينِي؟! فَوَ اللَّهِ مَا أَعَزَّ اللَّهُ مَنْ أَنْتَ نَاصِرُهُ، وَ لَا قَامَ مَنْ أَنْتَ مُنْهِضُهُ، اخْرُجْ عَنَّا أَبْعَدَ اللَّهُ نَوَاكَ، ثُمَّ أَبْلِغْ جُهْدَكَ فَلَا أَبْقَى اللَّهُ عَلَيْكَ إِنْ أَبْقَيْتَ.

There was some exchange of words between `Uthman ibn `Affan and Amir-ul-Momineen^-asws when al-Mughirah ibn al-Akhnas said to `Uthman that he would deal with Amir-ul-Momineen^-asws on his behalf whereupon Amir-ul-Momineen^-asws said to al-Mughirah:

O’ son of the accursed and issueless, and of a tree which has neither root nor branch. Will you deal with me? By Allah^-azwj, Allah^-azwj will not grant victory to him whom you support, nor will he be able to stand up whom you raise.

Get away from us. Allah^-azwj may Keep you away from your purpose. Then do whatever you like. Allah^-azwj may not have Mercy on you if you have pity on me.[58]

Amir-ul-Momineen Rebukes al-Ash`ath ibn Qays[59]:

نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع قَالَ لِلْأَشْعَثِ بْنِ قَيْسٍ وَ هُوَ عَلَى مِنْبَرِ الْكُوفَةِ يَخْطُبُ فَمَضَى فِي بَعْضِ كَلَامِهِ شَيْ‏ءٌ اعْتَرَضَهُ‏ الْأَشْعَثُ‏ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ عَلَيْكَ لَا لَكَ فَخَفَضَ إِلَيْهِ بَصَرَهُ ثُمَّ قَالَ ع لَهُ وَ مَا يُدْرِيكَ مَا عَلَيَّ مِمَّا لِي عَلَيْكَ لَعْنَةُ اللَّهِ وَ لَعْنَةُ اللَّاعِنِينَ حَائِكُ ابْنُ حَائِكٍ مُنَافِقُ ابْنُ كَافِرٍ وَ اللَّهِ لَقَدْ أَسَرَكَ الْكُفْرُ مَرَّةً وَ الْإِسْلَامُ أُخْرَى فَمَا فَدَاكَ مِنْ وَاحِدَةٍ مِنْهُمَا مَالُكَ وَ لَا حَسَبُكَ وَ إِنَّ امْرَأً دَلَّ عَلَى قَوْمِهِ السَّيْفَ وَ سَاقَ إِلَيْهِمُ الْحَتْفَ لَحَرِيٌّ أَنْ يَمْقُتَهُ الْأَقْرَبُ وَ لَا يَأْمَنَهُ الْأَبْعَدُ.

Amir-ul-Momineen^-asws was giving a sermon in the Masjid of Kufa when Al-Ashath ibn Qays objected and said, “O’ Amir-ul-Momineen^-asws this thing is not in your favour but against you.”

Amir-ul-Momineen^-asws looked at him with anger and said: How do you know what is for me^-asws and what is against me^-asws? ! ‘لَعْنَةُ اللَّهِ وَ لَعْنَةُ اللَّاعِنِينَ حَائِكُ ابْنُ حَائِكٍ مُنَافِقُ ابْنُ كَافِرٍ’ Curse of Allah^-azwj and others be on you. You are a weaver and son of a weaver. You are the son of an unbeliever and yourself a hypocrite. You were arrested once by the Unbelievers and once by the Muslims, but your wealth and birth could not save you from either. The man who contrives for his own people to be put to sword and invites death and destruction for them does deserve that the near ones should hate him and the remote ones should not trust him.[60]

Allah^-azwj’s Curse on Those who Advice without Acting:

نَهْجٌ: مِنْ خُطْبَةٍ لَهُ عَلَيْهِ السَّلَامُ: عِبَادَ اللَّهِ، إِنَّكُمْ وَ مَا تَأْمُلُونَ‏ مِنْ‏ هَذِهِ الدُّنْيَا أَثْوِيَاءُ مُؤَجَّلُونَ، وَ مَدِينُونَ مُقْتَضَوْنَ، أَجَلٌ مَنْقُوصٌ، وَ عَمَلٌ مَحْفُوظٌ، فَرُبَّ دَائِبٍ مُضَيَّعٌ وَ رُبَّ كَادِحٍ خَاسِرٌ. وَ قَدْ أَصْبَحْتُمْ فِي زَمَنٍ لَا يَزْدَادُ الْخَيْرُ فِيهِ إِلَّا إِدْبَاراً، وَ الشَّرُّ فِيهِ إِلَّا إِقْبَالًا، وَ الشَّيْطَانُ فِي هَلَاكِ النَّاسِ إِلَّا طَمَعاً، فَهَذَا أَوَانٌ قَوِيَتْ عُدَّتُهُ، وَ عَمَّتْ مَكِيدَتُهُ، وَ أَمْكَنَتْ فَرِيسَتُهُ.

اضْرِبْ بِطَرْفِكَ حَيْثُ شِئْتَ مِنَ النَّاسِ، فَهَلْ تُبْصِرُ إِلَّا فَقِيراً يُكَابِدُ فَقْراً، أَوْ غَنِيّاً بَدَّلَ‏ نِعْمَتَ اللَّهِ كُفْراً، أَوْ بَخِيلًا اتَّخَذَ الْبُخْلَ بِحَقِّ اللَّهِ وَفْراً، أَوْ مُتَمَرِّداً كَأَنَّ بِأُذُنِهِ عَنْ سَمْعِ الْمَوَاعِظِ وَقْراً! أَيْنَ خِيَارُكُمْ وَ صُلَحَاؤُكُمْ وَ أَيْنَ أَحْرَارُكُمْ وَ سُمَحَاؤُكُمْ؟ وَ أَيْنَ الْمُتَوَرِّعُونَ فِي مَكَاسِبِهِمْ، وَ الْمُتَنَزِّهُونَ فِي مَذَاهِبِهِمْ؟ أَ لَيْسَ قَدْ ظَعَنُوا جَمِيعاً عَنْ هَذِهِ الدُّنْيَا الدَّنِيَّةِ وَ الْعَاجِلَةِ الْمُنَغِّصَةِ؟ وَ هَلْ خُلِّفْتُمْ إِلَّا فِي حُثَالَةٍ لَا تَلْتَقِي بِذَمِّهِمُ الشَّفَتَانِ اسْتِصْغَاراً لِقَدْرِهِمْ، وَ ذَهَاباً عَنْ ذِكْرِهِمْ! فَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏ ظَهَرَ الْفَسَادُ فَلَا مُنْكِرٌ مُغَيِّرٌ، وَ لَا زَاجِرٌ مُزْدَجِرٌ. أَ فَبِهَذَا تُرِيدُونَ أَنْ تُجَاوِرُوا اللَّهَ فِي دَارِ قُدْسِهِ، وَ تَكُونُوا أَعَزَّ أَوْلِيَائِهِ عِنْدَهُ؟! هَيْهَاتَ! لَا يُخْدَعُ اللَّهُ عَنْ جَنَّتِهِ، وَ لَا تُنَالُ مَرْضَاتُهُ إِلَّا بِطَاعَتِهِ.

لَعَنَ اللَّهُ الْآمِرِينَ بِالْمَعْرُوفِ التَّارِكِينَ لَهُ، وَ النَّاهِينَ عَنِ الْمُنْكَرِ الْعَامِلِينَ بِهِ.

O’ creatures of Allah^-azwj! You and whatever you desire from this world are like guests with fixed period of stay, and like debtors called upon to pay. Life is getting short while (the records of) actions are being preserved. Many strivers are wasting (their efforts) and many of those who exert are heading towards harm. You are in a period when steps of virtue are moving backwards, steps of evil are moving forward and Satan is increasing his eagerness to ruin people.

This is the time that his equipment is strong, his traps have been spread and his prey has become easy (to catch). Cast your glance over people wherever you like, you will see either a poor man suffering from poverty, or a rich man ignoring Allah^-azwj despite His^-azwj bounty over him, or a miser increasing his wealth by trampling on Allah^-azwj‘s obligations, or an unruly person closing his ears to all counsel. Where are your good people; where are your virtuous people? Where are your high-spirited men and generous men? Where are those of you who avoid deceit in their business and remain pure in their behaviour? Have they not all departed from this ignoble, transitory and troublesome world? Have you not been left among people who are just like rubbish and so low that lips avoid mention of them and do not move even to condemn their low position.

… “Verily we are Allah’s and verily unto Him shall we return.” (Qur’an, 2:156)

Mischief has appeared and there is no one to oppose and change it, nor anyone to dissuade from it or desist from it. Do you, with these qualities, hope to secure abode in the purified neighbourhood of Allah and to be regarded His staunch lovers? Alas! Allah cannot be deceived about His paradise and His will cannot be secured save by His obedience.

‘لَعَنَ اللَّهُ’ (Allah^-azwj may curse) those who advise good but they themselves avoid it, and those who desist others from evil but they themselves act upon it.[61]

Appendix II: Sura-e-Baraat

This Surah is known by two names — AT-TAUBAH and AL-BARA’AT. It is called AT-TAUBAH because it enunciates the nature of taubah (repentance) and mentions the conditions of its acceptance.(vv. 102. 118). The second name BARA’ AT (Release) is taken from the first word of the Surah.

الطبرسي: عن علي (عليه السلام): «لم تنزل بسم الله الرحمن الرحيم على رأس سورة براءة لأن بسم الله للأمان و الرحمة، و نزلت براءة لرفع الأمان بالسيف».

Al Tabarsy,

(It has been narrated) Ali^-asws having said: ‘(The Verse) ‘In the Name of Allah^-azwj the Beneficent the Merciful was not Revealed at the top of Surah Bara’at, because ‘In the Name of Allah^-azwj’ it is for the Safety and the Mercy, and (Surah) Bara’at Lifted the Safety by the sword’.^[62]

Appendix III: HADEETH OF ABU AL-HASSAN MUSA^-asws:

14543- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ وَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) وَ هُوَ فِي الْحَبْسِ كِتَاباً أَسْأَلُهُ عَنْ حَالِهِ وَ عَنْ مَسَائِلَ كَثِيرَةٍ فَاحْتَبَسَ الْجَوَابُ عَلَيَّ أَشْهُراً ثُمَّ أَجَابَنِي بِجَوَابٍ هَذِهِ نُسْخَتُهُ

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mahraan, from Muhammad Bin Mansour Al-Khuzai’e, from Ali Bin Suweyd and Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Muhammad Bin Ismail Bin Yazi’e, from his uncle Hamza bin Yazi’e, from Ali Bin Suweyd and Al-Hassan Biin Muhammad, from Muhammad Bin Ahmad Al-Nahdy, from Ismail Bin Mahraan, from Muhammad bin Mansour, from Ali Bin Suweyd who said:

‘I wrote to Abu Al-Hassan Musa^-asws whilst he^-asws was in the solitary confinement. I wrote asking him^-asws about his^-asws condition and about numerous matters. The answer did not come for months, then he^-asws answered me by an answer and this is its copy: –

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ الْعَلِيِّ الْعَظِيمِ الَّذِي بِعَظَمَتِهِ وَ نُورِهِ أَبْصَرَ قُلُوبَ الْمُؤْمِنِينَ وَ بِعَظَمَتِهِ وَ نُورِهِ عَادَاهُ الْجَاهِلُونَ وَ بِعَظَمَتِهِ وَ نُورِهِ ابْتَغَى مَنْ فِي السَّمَاوَاتِ وَ مَنْ فِي الْأَرْضِ إِلَيْهِ الْوَسِيلَةَ بِالْأَعْمَالِ الْمُخْتَلِفَةِ وَ الْأَدْيَانِ الْمُتَضَادَّةِ فَمُصِيبٌ وَ مُخْطِئٌ وَ ضَالٌّ وَ مُهْتَدٍ وَ سَمِيعٌ وَ أَصَمُّ وَ بَصِيرٌ وَ أَعْمَى حَيْرَانُ فَالْحَمْدُ لِلَّهِ الَّذِي عَرَفَ وَ وَصَفَ دِينَهُ مُحَمَّدٌ (صلى الله عليه وآله)

In the Name of Allah^-azwj the Beneficent, the Merciful. Praise be to the High, the Magnificent. It is by His^-azwj Greatness and His^-azwj Light the hearts of the ‘الْمُؤْمِنِينَ’ (believers) achieve vision, and by His^-azwj Greatness and His^-azwj Light, (whereas) the ignorant ones are inimical to Him^-azwj, and by His^-azwj Greatness and His^-azwj Light crave the ones in the heavens and in the earth and to Him^-azwj is the Means by the different deeds and the contradictory Religions. So the rightful, and the mistaken, and the stray, and the guided, and the hearing, and the deaf, and the seeing, and the blind ones are perplexed. So the Praise Belongs to Allah^-azwj Whose Religion was recognised and described by Muhammad^-saww.

أَمَّا بَعْدُ فَإِنَّكَ امْرُؤٌ أَنْزَلَكَ اللَّهُ مِنْ آلِ مُحَمَّدٍ بِمَنْزِلَةٍ خَاصَّةٍ وَ حَفِظَ مَوَدَّةَ مَا اسْتَرْعَاكَ مِنْ دِينِهِ وَ مَا أَلْهَمَكَ مِنْ رُشْدِكَ وَ بَصَّرَكَ مِنْ أَمْرِ دِينِكَ بِتَفْضِيلِكَ إِيَّاهُمْ وَ بِرَدِّكَ الْأُمُورَ إِلَيْهِمْ كَتَبْتَ تَسْأَلُنِي عَنْ أُمُورٍ كُنْتُ مِنْهَا فِي تَقِيَّةٍ وَ مِنْ كِتْمَانِهَا فِي سَعَةٍ فَلَمَّا انْقَضَى سُلْطَانُ الْجَبَابِرَةِ وَ جَاءَ سُلْطَانُ ذِي السُّلْطَانِ الْعَظِيمِ بِفِرَاقِ الدُّنْيَا الْمَذْمُومَةِ إِلَى أَهْلِهَا الْعُتَاةِ عَلَى خَالِقِهِمْ رَأَيْتُ أَنْ أُفَسِّرَ لَكَ مَا سَأَلْتَنِي عَنْهُ مَخَافَةَ أَنْ يَدْخُلَ الْحَيْرَةُ عَلَى ضُعَفَاءِ شِيعَتِنَا مِنْ قِبَلِ جَهَالَتِهِمْ

Having said that, you are of the people whom Allah^-azwj has Blessed by Sending the Progeny^-asws of Muhammad^-saww (towards you and) and by special status, and Preserved the cordiality which attracted you to His^-azwj Religion, and what He^-azwj has Inspired from your guidance and your vision from the matters of your Religion that you give preference to them^-asws and are referring your matters to them^-asws. You wrote to me^-asws asking me^-asws about matters which I^-asws was observing dissimulation in and concealed them for a while. So when the authority of the tyrant passed by, and there came the authority of the One^-azwj with Great Authority, by my^-asws departing from the world which has been condemned by its inhabitants who have hardened themselves against their Creator, I^-asws saw that I^-asws could explain to you what you had asked me^-asws about, fearing that our^-asws weak Shiites may enter into confusion because of the ignorance which is in front of them.

فَاتَّقِ اللَّهَ عَزَّ ذِكْرُهُ وَ خُصَّ لِذَلِكَ الْأَمْرِ أَهْلَهُ وَ احْذَرْ أَنْ تَكُونَ سَبَبَ بَلِيَّةٍ عَلَى الْأَوْصِيَاءِ أَوْ حَارِشاً عَلَيْهِمْ بِإِفْشَاءِ مَا اسْتَوْدَعْتُكَ وَ إِظْهَارِ مَا اسْتَكْتَمْتُكَ وَ لَنْ تَفْعَلَ إِنْ شَاءَ اللَّهُ

So fear Allah^-azwj, Mighty is His^-azwj Mention, and single out for these matters, its deserving ones, and be cautious that you should become a reason for the calamities against the successors^-asws or provoking (people) against them^-asws by publicising what I^-asws am entrusting you with and exposing what I^-asws have told you to conceal, and Allah^-azwj Willing, you will not do this.

إِنَّ أَوَّلَ مَا أُنْهِي إِلَيْكَ أَنِّي أَنْعَى إِلَيْكَ نَفْسِي فِي لَيَالِيَّ هَذِهِ غَيْرَ جَازِعٍ وَ لَا نَادِمٍ وَ لَا شَاكٍّ فِيمَا هُوَ كَائِنٌ مِمَّا قَدْ قَضَى اللَّهُ عَزَّ وَ جَلَّ وَ حَتَمَ فَاسْتَمْسِكْ بِعُرْوَةِ الدِّينِ آلِ مُحَمَّدٍ وَ الْعُرْوَةِ الْوُثْقَى الْوَصِيِّ بَعْدَ الْوَصِيِّ وَ الْمُسَالَمَةِ لَهُمْ وَ الرِّضَا بِمَا قَالُوا وَ لَا تَلْتَمِسْ دِينَ مَنْ لَيْسَ مِنْ شِيعَتِكَ وَ لَا تُحِبَّنَّ دِينَهُمْ فَإِنَّهُمُ الْخَائِنُونَ الَّذِينَ خَانُوا اللَّهَ وَ رَسُولَهُ وَ خَانُوا أَمَانَاتِهِمْ وَ تَدْرِي مَا خَانُوا أَمَانَاتِهِمُ ائْتُمِنُوا عَلَى كِتَابِ اللَّهِ فَحَرَّفُوهُ وَ بَدَّلُوهُ وَ دُلُّوا عَلَى وُلَاةِ الْأَمْرِ مِنْهُمْ فَانْصَرَفُوا عَنْهُمْ فَأَذَاقَهُمُ اللَّهُ لِبَاسَ الْجُوعِ وَ الْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ

Firstly what I^-asws would like to inform you is that you should mourn for myself^-asws in this very night without remorse and no complaints, for what is to transpire is from what Allah^-azwj Mighty and Majestic has Ordained and is inevitable. So attach yourself to the Handle of the Progeny^-asws of Muhammad^-saww, and the Firmest Handle of the successor^-asws after the successor^-asws, and the submission to them^-asws and be pleased with what they^-asws say, and do not seek Religion from the ones who are not from your Shiites, and do not love their Religion, for they are traitors who have betrayed Allah^-azwj and His^-azwj Rasool^-saww, and betrayed their trusts. And do you know how they betrayed their trusts? They were entrusted with the Book of Allah^-azwj so they distorted it and changed it, and evidenced it upon the rulers among them. So stay away from them. Allah^-azwj has Made them to Taste the clothing of the hunger, and the fear due to what they had done.

وَ سَأَلْتَ عَنْ رَجُلَيْنِ اغْتَصَبَا رَجُلًا مَالًا كَانَ يُنْفِقُهُ عَلَى الْفُقَرَاءِ وَ الْمَسَاكِينِ وَ أَبْنَاءِ السَّبِيلِ وَ فِي سَبِيلِ اللَّهِ فَلَمَّا اغْتَصَبَاهُ ذَلِكَ لَمْ يَرْضَيَا حَيْثُ غَصَبَاهُ حَتَّى حَمَّلَاهُ إِيَّاهُ كُرْهاً فَوْقَ رَقَبَتِهِ إِلَى مَنَازِلِهِمَا فَلَمَّا أَحْرَزَاهُ تَوَلَّيَا إِنْفَاقَهُ أَ يَبْلُغَانِ بِذَلِكَ كُفْراً فَلَعَمْرِي لَقَدْ نَافَقَا قَبْلَ ذَلِكَ وَ رَدَّا عَلَى اللَّهِ عَزَّ وَ جَلَّ كَلَامَهُ وَ هَزِئَا بِرَسُولِهِ ( صلى الله عليه وآله ) وَ هُمَا الْكَافِرَانِ عَلَيْهِمَا لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ وَ اللَّهِ مَا دَخَلَ قَلْبَ أَحَدٍ مِنْهُمَا شَيْ‏ءٌ مِنَ الْإِيمَانِ مُنْذُ خُرُوجِهِمَا مِنْ حَالَتَيْهِمَا وَ مَا ازْدَادَا إِلَّا شَكّاً كَانَا خَدَّاعَيْنِ مُرْتَابَيْنِ مُنَافِقَيْنِ حَتَّى تَوَفَّتْهُمَا مَلَائِكَةُ الْعَذَابِ إِلَى مَحَلِّ الْخِزْيِ فِي دَارِ الْمُقَامِ

And you asked about two men (first and second) who usurped the wealth of a man which he used to spend upon the poor and the needy and the traveller in need, and in the Way of Allah^-azwj. So when they usurped that, they were not happy until they made him carry it unwillingly upon his ride to their own homes. When they undertook to be in charge of its spending, and so reached infidelity by doing that. By my^-asws life, they had become hypocrites before that and rejected against Allah^-azwj His^-azwj Words, and mocked at His^-azwj Rasool^-saww, and they were both infidels. May Allah^-azwj Curse them, and the Angels, and the people altogether.

By Allah^-azwj, the ‘Eman’ (belief) did not enter into the heart of any one of them since their coming out from their condition (Kufr), and it did not increase them in anything except for doubts. They were deceivers, sceptical, hypocrites until they both died and the Angels of Punishment took them to the place of disgrace in the eternal abode.

وَ سَأَلْتَ عَمَّنْ حَضَرَ ذَلِكَ الرَّجُلَ وَ هُوَ يُغْصَبُ مَالُهُ وَ يُوضَعُ عَلَى رَقَبَتِهِ مِنْهُمْ عَارِفٌ وَ مُنْكِرٌ فَأُولَئِكَ أَهْلُ الرَّدَّةِ الْأُولَى مِنْ هَذِهِ الْأُمَّةِ فَعَلَيْهِمْ لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ

And you asked about those who were in the presence of that man whilst he was usurping his wealth and placed it upon his ride, and there were among them who knew about it and denied it. So those (first and second) are the first apostates from this community, and so may the Curse of Allah^-azwj and the Angels and all the people be upon them.

وَ سَأَلْتَ عَنْ مَبْلَغِ عِلْمِنَا وَ هُوَ عَلَى ثَلَاثَةِ وُجُوهٍ مَاضٍ وَ غَابِرٌ وَ حَادِثٌ فَأَمَّا الْمَاضِي فَمُفَسَّرٌ وَ أَمَّا الْغَابِرُ فَمَزْبُورٌ وَ أَمَّا الْحَادِثُ فَقَذْفٌ فِي الْقُلُوبِ وَ نَقْرٌ فِي الْأَسْمَاعِ وَ هُوَ أَفْضَلُ عِلْمِنَا وَ لَا نَبِيَّ بَعْدَ نَبِيِّنَا مُحَمَّدٍ (صلى الله عليه وآله)

And you asked about extent of our^-asws Knowledge, and it is upon three aspects. The past, and the future, and the newly recurring. So as for the past, it has been explained, and as for the future, it has been written down, and as for that which is newly occurring, so it gets imprinted upon the hearts, and resonated in the ears, and it is the highest of our^-asws Knowledge, and there is no Prophet^-as after our^-asws Prophet^-saww.

وَ سَأَلْتَ عَنْ أُمَّهَاتِ أَوْلَادِهِمْ وَ عَنْ نِكَاحِهِمْ وَ عَنْ طَلَاقِهِمْ فَأَمَّا أُمَّهَاتُ أَوْلَادِهِمْ فَهُنَّ عَوَاهِرُ إِلَى يَوْمِ الْقِيَامَةِ نِكَاحٌ بِغَيْرِ وَلِيٍّ وَ طَلَاقٌ فِي غَيْرِ عِدَّةٍ وَ أَمَّا مَنْ دَخَلَ فِي دَعْوَتِنَا فَقَدْ هَدَمَ إِيمَانُهُ ضَلَالَهُ وَ يَقِينُهُ شَكَّهُ

And you asked about the mothers of their children (the followers of those two), and about their marriages, and about their divorces. So, as for the mothers of their children, they are prostitutes up to the Day of Judgement, having married without a guardian (Wali’s consent), and going through divorces without (completing the) waiting periods. And as for the one who enters into our^-asws Invitation (call to Wilayah), so his ‘Eman’ demolishes his misguidance, and so does his ‘Yaqeen’ conviction (demolish) his doubts.

وَ سَأَلْتَ عَنِ الزَّكَاةِ فِيهِمْ فَمَا كَانَ مِنَ الزَّكَاةِ فَأَنْتُمْ أَحَقُّ بِهِ لِأَنَّا قَدْ حَلَّلْنَا ذَلِكَ لَكُمْ مَنْ كَانَ مِنْكُمْ وَ أَيْنَ كَانَ

And you asked about the Zakaat among them. So, there was nothing from the Zakat (for them), as you are more deserving of it, because we^-asws have made that to be lawful for you, and those who are from you wherever they may be.

وَ سَأَلْتَ عَنِ الضُّعَفَاءِ فَالضَّعِيفُ مَنْ لَمْ يُرْفَعْ إِلَيْهِ حُجَّةٌ وَ لَمْ يَعْرِفِ الِاخْتِلَافَ فَإِذَا عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِضَعِيفٍ

And you asked about the weak. So the weak is the one who cannot argue against (the batil) and he does not understand the differences, for if he understands the difference, then he is not with the weakness.

وَ سَأَلْتَ عَنِ الشَّهَادَاتِ لَهُمْ فَأَقِمِ الشَّهَادَةَ لِلَّهِ عَزَّ وَ جَلَّ وَ لَوْ عَلَى نَفْسِكَ وَ الْوَالِدَيْنِ وَ الْأَقْرَبِينَ فِيمَا بَيْنَكَ وَ بَيْنَهُمْ فَإِنْ خِفْتَ عَلَى أَخِيكَ ضَيْماً فَلَا وَ ادْعُ إِلَى شَرَائِطِ اللَّهِ عَزَّ ذِكْرُهُ بِمَعْرِفَتِنَا مَنْ رَجَوْتَ إِجَابَتَهُ وَ لَا تَحَصَّنْ بِحِصْنِ رِيَاءٍ وَ وَالِ آلَ مُحَمَّدٍ وَ لَا تَقُلْ لِمَا بَلَغَكَ عَنَّا وَ نُسِبَ إِلَيْنَا هَذَا بَاطِلٌ وَ إِنْ كُنْتَ تَعْرِفُ مِنَّا خِلَافَهُ فَإِنَّكَ لَا تَدْرِي لِمَا قُلْنَاهُ وَ عَلَى أَيِّ وَجْهٍ وَصَفْنَاهُ آمِنْ بِمَا أُخْبِرُكَ وَ لَا تُفْشِ مَا اسْتَكْتَمْنَاكَ مِنْ خَبَرِكَ

You asked about the ‘الشَّهَادَاتِ’ testimonies for them. So establish the testimony for the sake of Allah^-azwj, even if it is against your own-self, and the parents and the relatives in what is between you and them. So if you fear injustice against your brother, don’t (be part of it). And call to the Law of Allah^-azwj, as He^-azwj has (placed those) in our^-asws recognition (Ma’rifat). The one who hopes would be Answered and do not barricade yourself by the fort of hypocrisy. And befriend the Progeny^-asws of Muhammad^-saww and do not speak of what reaches you from us^-asws, and ascribe to us that ‘this is false’, and you may know something from us^-asws which is against it, for you do not know why we^-asws may have said it, and upon which perspective we may have described it. Believe in what I^-asws inform you^-asws and do not publicise what I^-asws have told you to conceal from what I^-asws inform you.

إِنَّ مِنْ وَاجِبِ حَقِّ أَخِيكَ أَنْ لَا تَكْتُمَهُ شَيْئاً تَنْفَعُهُ بِهِ لِأَمْرِ دُنْيَاهُ وَ آخِرَتِهِ وَ لَا تَحْقِدَ عَلَيْهِ وَ إِنْ أَسَاءَ وَ أَجِبْ دَعْوَتَهُ إِذَا دَعَاكَ وَ لَا تُخَلِّ بَيْنَهُ وَ بَيْنَ عَدُوِّهِ مِنَ النَّاسِ وَ إِنْ كَانَ أَقْرَبَ إِلَيْهِ مِنْكَ وَ عُدْهُ فِي مَرَضِهِ لَيْسَ مِنْ أَخْلَاقِ الْمُؤْمِنِينَ الْغِشُّ وَ لَا الْأَذَى وَ لَا الْخِيَانَةُ وَ لَا الْكِبْرُ وَ لَا الْخَنَا وَ لَا الْفُحْشُ وَ لَا الْأَمْرُ بِهِ فَإِذَا رَأَيْتَ الْمُشَوَّهَ الْأَعْرَابِيَّ فِي جَحْفَلٍ جَرَّارٍ فَانْتَظِرْ فَرَجَكَ وَ لِشِيعَتِكَ الْمُؤْمِنِينَ وَ إِذَا انْكَسَفَتِ الشَّمْسُ فَارْفَعْ بَصَرَكَ إِلَى السَّمَاءِ وَ انْظُرْ مَا فَعَلَ اللَّهُ عَزَّ وَ جَلَّ بِالْمُجْرِمِينَ فَقَدْ فَسَّرْتُ لَكَ جُمَلًا مُجْمَلًا وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الْأَخْيَارِ.

It is from the obligatory right of your brother that you do not conceal anything from him which might benefit him in the affairs of the world and the Hereafter. And do not hold a grudge against him and not to hurt him, and answer his call when he calls you and do not leave him alone between him and his enemies from the people even though they may be closer to you than him, and support him in his illness.

It is not from etiquettes of the ‘الْمُؤْمِنِينَ’ Believers, the defrauding, and the injuring, and the treachery, and the arrogance, and the vulgarities, and the immoralities, and the commanding for such things. So if you were to see the deformed Bedouin in legions (large armies), so wait for your relief (Al-Qaim^-asws), and for your Shiites, the believers, and when the sun rises, raise your vision to the sky and look at what Allah^-azwj has Done with the criminals. So I^-asws have explained to you all of this in summary. And send greetings upon Muhammad^-saww and his^-saww Progeny^-asws, the righteous’[63]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عليه السلام) عَنْهُمَا فَقَالَ يَا أَبَا الْفَضْلِ مَا تَسْأَلُنِي عَنْهُمَا فَوَ اللَّهِ مَا مَاتَ مِنَّا مَيِّتٌ قَطُّ إِلَّا سَاخِطاً عَلَيْهِمَا وَ مَا مِنَّا الْيَوْمَ إِلَّا سَاخِطاً عَلَيْهِمَا يُوصِي بِذَلِكَ الْكَبِيرُ مِنَّا الصَّغِيرَ إِنَّهُمَا ظَلَمَانَا حَقَّنَا وَ مَنَعَانَا فَيْئَنَا وَ كَانَا أَوَّلَ مَنْ رَكِبَ أَعْنَاقَنَا وَ بَثَقَا عَلَيْنَا بَثْقاً فِي الْإِسْلَامِ لَا يُسْكَرُ أَبَداً حَتَّى يَقُومَ قَائِمُنَا أَوْ يَتَكَلَّمَ مُتَكَلِّمُنَا

Ali Bin Ibrahim, from his father, from hanaan Bin Sudeyr, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Hanaan Bin Sudeyr, from his father who said:

I asked Abu Ja’far^-asws about the two (first and second), so he^-asws said: ‘O Abu Al-Fazl, don’t ask me about these two, for by Allah^-azwj, no one from among us^-asws passes away at all except being angry against these two, and there is none from us^-asws today except that he^-asws is angry at them. The old ones bequeath it to the young ones from us^-asws. These two have been unjust to us^-asws for our^-asws rights, and prevented us^-asws from our^-asws Fey (Spoils of War – Khums), and first one rode upon our^-asws necks, and caused damage to us^-asws with a damage in Al-Islam which can never be repaired ever until our^-asws Qaim^-asws makes a stand and speaks our^-asws speech’.

ثُمَّ قَالَ أَمَا وَ اللَّهِ لَوْ قَدْ قَامَ قَائِمُنَا أَوْ تَكَلَّمَ مُتَكَلِّمُنَا لَأَبْدَى مِنْ أُمُورِهِمَا مَا كَانَ يُكْتَمُ وَ لَكَتَمَ مِنْ أُمُورِهِمَا مَا كَانَ يُظْهَرُ وَ اللَّهِ مَا أُسِّسَتْ مِنْ بَلِيَّةٍ وَ لَا قَضِيَّةٍ تَجْرِي عَلَيْنَا أَهْلَ الْبَيْتِ إِلَّا هُمَا أَسَّسَا أَوَّلَهَا فَعَلَيْهِمَا لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ.

Then he^-asws said; ‘But, by Allah^-azwj, when our^-asws Qaim^-asws makes a stand, or speaks our^-asws speech, he^-asws will expose the matters of these two of what they had concealed, and conceal from their matters what they used to make apparent. By Allah^-azwj, nothing has afflicted us^-asws from the afflictions, and what has passed of the difficulties against us^-asws, the People^-asws of the Household, except that these two laid the foundations of it at first place, so against these two are the Curses of Allah^-azwj, and the Angels, and the people altogether’.[64]

حَنَانٌ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ قُلْتُ لَهُ مَا كَانَ وُلْدُ يَعْقُوبَ أَنْبِيَاءَ قَالَ لَا وَ لَكِنَّهُمْ كَانُوا أَسْبَاطَ أَوْلَادِ الْأَنْبِيَاءِ وَ لَمْ يَكُنْ يُفَارِقُوا الدُّنْيَا إِلَّا سُعَدَاءَ تَابُوا وَ تَذَكَّرُوا مَا صَنَعُوا وَ إِنَّ الشَّيْخَيْنِ فَارَقَا الدُّنْيَا وَ لَمْ يَتُوبَا وَ لَمْ يَتَذَكَّرَا مَا صَنَعَا بِأَمِيرِ الْمُؤْمِنِينَ (عليه السلام) فَعَلَيْهِمَا لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ.

Hanaan, from his father, who has said:

Abu Ja’far^-asws said, when I said to him^-asws, ‘What were the children of Yaqoub^-as, Prophets^-as?’ He^-asws said: ‘No, but they were the grandchildren of the children of the Prophets^-as, and they did not depart from the world except as happy, repentant, and remembered what they had done, and the two old men (first and second – Shaykhayn) departed from the world, and they never remembered what they had done with Amir-ul-Momineen^-asws, so upon these two be the Curses of Allah^-azwj, and the Angels, and the people altogether’.[65]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ أَبِي الْعَلَاءِ الْخَفَّافِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ لَمَّا انْهَزَمَ النَّاسُ يَوْمَ أُحُدٍ عَنِ النَّبِيِّ (صلى الله عليه وآله) انْصَرَفَ إِلَيْهِمْ بِوَجْهِهِ وَ هُوَ يَقُولُ أَنَا مُحَمَّدٌ أَنَا رَسُولُ اللَّهِ لَمْ أُقْتَلْ وَ لَمْ أَمُتْ فَالْتَفَتَ إِلَيْهِ فُلَانٌ وَ فُلَانٌ فَقَالَا الْآنَ يَسْخَرُ بِنَا أَيْضاً وَ قَدْ هُزِمْنَا وَ بَقِيَ مَعَهُ عَلِيٌّ (عليه السلام) وَ سِمَاكُ بْنُ خَرَشَةَ أَبُو دُجَانَةَ رَحِمَهُ اللَّهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al-Hakam, from Al-Husayn Abu Al-A’ala Al-Khaffaf, who has narrated the following:

Abu Abdullah^-asws has said: ‘When the people were defeated on the Day of Ohad and fled from the Prophet^-saww, he^-saww turned towards them with his^-saww face and was saying: ‘I^-saww am Muhammad^-saww! I^-saww am the Rasool Allah^-saww! I^-saww have neither been killed nor have I^-saww died’. So and so, and so and so (first and second) turned towards him^-saww saying, ‘Now he^-saww is mocking with us as well and we have been defeated. And there remained with him^-saww Ali^-asws and Samaak Bin Kharsha Abu Dujana^ar, may Allah^-azwj have Mercy on him.

فَدَعَاهُ النَّبِيُّ (صلى الله عليه وآله) فَقَالَ يَا أَبَا دُجَانَةَ انْصَرِفْ وَ أَنْتَ فِي حِلٍّ مِنْ بَيْعَتِكَ فَأَمَّا عَلِيٌّ فَأَنَا هُوَ وَ هُوَ أَنَا فَتَحَوَّلَ وَ جَلَسَ بَيْنَ يَدَيِ النَّبِيِّ (صلى الله عليه وآله) وَ بَكَى وَ قَالَ لَا وَ اللَّهِ وَ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ قَالَ لَا وَ اللَّهِ لَا جَعَلْتُ نَفْسِي فِي حِلٍّ مِنْ بَيْعَتِي إِنِّي بَايَعْتُكَ فَإِلَى مَنْ أَنْصَرِفُ يَا رَسُولَ اللَّهِ إِلَى زَوْجَةٍ تَمُوتُ أَوْ وَلَدٍ يَمُوتُ أَوْ دَارٍ تَخْرَبُ وَ مَالٍ يَفْنَى وَ أَجَلٍ قَدِ اقْتَرَبَ فَرَقَّ لَهُ النَّبِيُّ (صلى الله عليه وآله) فَلَمْ يَزَلْ يُقَاتِلُ حَتَّى أَثْخَنَتْهُ الْجِرَاحَةُ وَ هُوَ فِي وَجْهٍ وَ عَلِيٌّ (عليه السلام) فِي وَجْهٍ

So the Prophet^-saww called him^ar over and said: ‘O Abu Dujana! Leave, for you^ar are free from your pledge of allegiance. As for Ali^-asws, so I^-saww am him^-asws and he^-asws is me^-saww’.  So he came over and sat down in front of the Prophet^-saww and wept, and said, ‘No, by Allah^-azwj!’ And he^ar raised his^ar head towards the sky and said, ‘No, by Allah^-azwj! I^ar will not make myself free from my pledge of allegiance. I^ar gave my^ar pledge of allegiance to you^-saww, so where shall I^ar go, to a wife who will die, or a son who will die, or a house which will be ruined and wealth which will be destroyed, and a term (death) which comes nearer?’ So the Prophet^-saww left him^ar, and he^ar did not stop fighting until he was weakened by the wounds and he^ar was on one side of him^-saww and Ali^-asws was on the other side of him^-saww.

فَلَمَّا أُسْقِطَ احْتَمَلَهُ عَلِيٌّ (عليه السلام) فَجَاءَ بِهِ إِلَى النَّبِيِّ (صلى الله عليه وآله) فَوَضَعَهُ عِنْدَهُ فَقَالَ يَا رَسُولَ اللَّهِ أَ وَفَيْتُ بِبَيْعَتِي قَالَ نَعَمْ وَ قَالَ لَهُ النَّبِيُّ (صلى الله عليه وآله) خَيْراً وَ كَانَ النَّاسُ يَحْمِلُونَ عَلَى النَّبِيِّ (صلى الله عليه وآله) الْمَيْمَنَةَ فَيَكْشِفُهُمْ عَلِيٌّ (عليه السلام) فَإِذَا كَشَفَهُمْ أَقْبَلَتِ الْمَيْسَرَةُ إِلَى النَّبِيِّ (صلى الله عليه وآله) فَلَمْ يَزَلْ كَذَلِكَ حَتَّى تَقَطَّعَ سَيْفُهُ بِثَلَاثِ قِطَعٍ فَجَاءَ إِلَى النَّبِيِّ (صلى الله عليه وآله  فَطَرَحَهُ بَيْنَ يَدَيْهِ وَ قَالَ هَذَا سَيْفِي قَدْ تَقَطَّعَ فَيَوْمَئِذٍ أَعْطَاهُ النَّبِيُّ (صلى الله عليه وآله) ذَا الْفَقَارِ

So when he^ar dropped, Ali^-asws carried him^ar to the Prophet^-saww and placed him^ar in his^-saww presence. So he^ar said, ‘O Rasool Allah^-saww, have I^ar been loyal to my^ar pledge of allegiance?’ He^-saww said: ‘Yes’. And the Prophet^-saww said good things for him^ar. And the people were attacking the Prophet^-saww from the right, so Ali^-asws defended him^-saww. So when he^-asws defended him^-saww, they attacked the Prophet^-saww from the left. That situation did not cease until his^-asws sword broke into three pieces. So he^-asws came to the Prophet^-saww. He^-asws displayed it in front him^-saww and said: ‘This is my^-asws sword which has broken. Thus, it was on that day that the Prophet^-saww gave him^-asws Za Al-Fiqar (Zulfiqar).

وَ لَمَّا رَأَى النَّبِيُّ (صلى الله عليه وآله) اخْتِلَاجَ سَاقَيْهِ مِنْ كَثْرَةِ الْقِتَالِ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ هُوَ يَبْكِي وَ قَالَ يَا رَبِّ وَعَدْتَنِي أَنْ تُظْهِرَ دِينَكَ وَ إِنْ شِئْتَ لَمْ يُعْيِكَ فَأَقْبَلَ عَلِيٌّ (عليه السلام) إِلَى النَّبِيِّ (صلى الله عليه وآله) فَقَالَ يَا رَسُولَ اللَّهِ أَسْمَعُ دَوِيّاً شَدِيداً وَ أَسْمَعُ أَقْدِمْ حَيْزُومُ وَ مَا أَهُمُّ أَضْرِبُ أَحَداً إِلَّا سَقَطَ مَيِّتاً قَبْلَ أَنْ أَضْرِبَهُ فَقَالَ هَذَا جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ فِي الْمَلَائِكَةِ

And when the Prophet^-saww saw that (Ali^-asws) was exhausted due to the frequency of the fighting, he^-saww raised his^-saww head towards the sky and he wept and said: ‘O Lord^-azwj! You^-azwj Promised me^-saww that You^-azwj would be Making Your^-azwj Religion to prevail, and if You^-azwj so Desire, it would not Tire You^-azwj’. Ali^-asws turned towards the Prophet^-saww and said: ‘O Rasool Allah^-saww! I^-asws heard a loud rumble and heard the galloping of Hayzoum (Horse of Jibraeel), and I^-asws did not attack to strike anyone except that he would fall dead before I^-asws struck him. So he^-saww said: ‘This was Jibraeel and Mikaeel, and Israfeel among the Angels’.

ثُمَّ جَاءَ جَبْرَئِيلُ (عليه السلام) فَوَقَفَ إِلَى جَنْبِ رَسُولِ اللَّهِ (صلى الله عليه وآله) فَقَالَ يَا مُحَمَّدُ إِنَّ هَذِهِ لَهِيَ الْمُوَاسَاةُ فَقَالَ إِنَّ عَلِيّاً مِنِّي وَ أَنَا مِنْهُ فَقَالَ جَبْرَئِيلُ وَ أَنَا مِنْكُمَا ثُمَّ انْهَزَمَ النَّاسُ فَقَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) لِعَلِيٍّ (عليه السلام) يَا عَلِيُّ امْضِ بِسَيْفِكَ حَتَّى تُعَارِضَهُمْ فَإِنْ رَأَيْتَهُمْ قَدْ رَكِبُوا الْقِلَاصَ وَ جَنَبُوا الْخَيْلَ فَإِنَّهُمْ يُرِيدُونَ مَكَّةَ وَ إِنْ رَأَيْتَهُمْ قَدْ رَكِبُوا الْخَيْلَ وَ هُمْ يَجْنُبُونَ الْقِلَاصَ فَإِنَّهُمْ يُرِيدُونَ الْمَدِينَةَ

Then Jibraeel^-as went and paused to the side of the Rasool Allah^-saww. He said: ‘O Muhammad^-saww, this is the comfort’. So he^-saww said: ‘Ali^-asws is from me^-asws, and I^-saww am from him^-asws’. So Jibraeel said: ‘And I am from both of you^-asws. Then the people (enemy) were defeated. So the Rasool Allah^-saww said to Ali^-asws: ‘O Ali^-asws! Go with your^-asws sword until you are opposite to them. If you^-asws see them riding the camels and the horses are by their side, then they are intending to go to Makkah. And if you^-asws see them to be riding the horses and their camels are by their sides, so they are intending to go to Al-Medina.

فَأَتَاهُمْ عَلِيٌّ (عليه السلام) فَكَانُوا عَلَى الْقِلَاصِ فَقَالَ أَبُو سُفْيَانَ لِعَلِيٍّ (عليه السلام) يَا عَلِيُّ مَا تُرِيدُ هُوَ ذَا نَحْنُ ذَاهِبُونَ إِلَى مَكَّةَ فَانْصَرِفْ إِلَى صَاحِبِكَ فَأَتْبَعَهُمْ جَبْرَئِيلُ (عليه السلام)  فَكُلَّمَا سَمِعُوا وَقْعَ حَافِرِ فَرَسِهِ جَدُّوا فِي السَّيْرِ وَ كَانَ يَتْلُوهُمْ فَإِذَا ارْتَحَلُوا قَالُوا هُوَ ذَا عَسْكَرُ مُحَمَّدٍ قَدْ أَقْبَلَ فَدَخَلَ أَبُو سُفْيَانَ مَكَّةَ فَأَخْبَرَهُمُ الْخَبَرَ وَ جَاءَ الرُّعَاةُ وَ الْحَطَّابُونَ فَدَخَلُوا مَكَّةَ فَقَالُوا رَأَيْنَا عَسْكَرَ مُحَمَّدٍ كُلَّمَا رَحَلَ أَبُو سُفْيَانَ نَزَلُوا يَقْدُمُهُمْ فَارِسٌ عَلَى فَرَسٍ أَشْقَرَ يَطْلُبُ آثَارَهُمْ فَأَقْبَلَ أَهْلُ مَكَّةَ عَلَى أَبِي سُفْيَانَ يُوَبِّخُونَهُ

Ali^-asws came up to them, and they were upon their camels, so Abu Sufyan said to Ali^-asws, ‘O Ali^-asws! What do you^-asws want. That is where we are going, to Makkah. So leave and go to your^-asws companion^-saww’. Jibraeel followed them, and when they heard the galloping of his horse, they strived to move faster, and he kept following them. So when they moved, they said, ‘It is the army of Muhammad^-saww which is coming’. Abu Sufyan entered Makkah and informed them of the news. The shepherds and the woodcutters came. So they entered Makkah. They said, ‘We saw the army of Muhammad^-saww!’ All of them left. Abu Sufyan descended at Makkah and followed their footsteps horse to the horse. The people of Makkah came and addressed Abu Sufyan and reproached him.

وَ رَحَلَ النَّبِيُّ (صلى الله عليه وآله) وَ الرَّايَةُ مَعَ عَلِيٍّ (عليه السلام) وَ هُوَ بَيْنَ يَدَيْهِ فَلَمَّا أَنْ أَشْرَفَ بِالرَّايَةِ مِنَ الْعَقَبَةِ وَ رَآهُ النَّاسُ نَادَى عَلِيٌّ (عليه السلام) أَيُّهَا النَّاسُ هَذَا مُحَمَّدٌ لَمْ يَمُتْ وَ لَمْ يُقْتَلْ فَقَالَ صَاحِبُ الْكَلَامِ الَّذِي قَالَ الْآنَ يَسْخَرُ بِنَا وَ قَدْ هُزِمْنَا هَذَا عَلِيٌّ وَ الرَّايَةُ بِيَدِهِ حَتَّى هَجَمَ عَلَيْهِمُ النَّبِيُّ (صلى الله عليه وآله) وَ نِسَاءُ الْأَنْصَارِ فِي أَفْنِيَتِهِمْ عَلَى أَبْوَابِ دُورِهِمْ وَ خَرَجَ الرِّجَالُ إِلَيْهِ يَلُوذُونَ بِهِ وَ يَثُوبُونَ إِلَيْهِ وَ النِّسَاءُ نِسَاءُ الْأَنْصَارِ قَدْ خَدَشْنَ الْوُجُوهَ وَ نَشَرْنَ الشُّعُورَ وَ جَزَزْنَ النَّوَاصِيَ وَ خَرَقْنَ الْجُيُوبَ وَ حَزَمْنَ الْبُطُونَ عَلَى النَّبِيِّ (صلى الله عليه وآله) فَلَمَّا رَأَيْنَهُ قَالَ لَهُنَّ خَيْراً وَ أَمَرَهُنَّ أَنْ يَسْتَتِرْنَ وَ يَدْخُلْنَ مَنَازِلَهُنَّ وَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَعَدَنِي أَنْ يُظْهِرَ دِينَهُ عَلَى الْأَدْيَانِ كُلِّهَا وَ أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ (صلى الله عليه وآله) وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ وَ مَنْ يَنْقَلِبْ عَلى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً الْآيَةَ.

And the Prophet^-saww moved and the flag was with Ali^-asws and he^-asws was in front of him^-saww. So when he^-asws came up with the flag while moving in front and when they reached ‘Al-Uqba’, and the people saw him^-asws, Ali^-asws called out: ‘O you people! This is Muhammad^-saww. He^-saww never died and he^-saww was never killed!’ So the one who had said, ‘He^-saww is mocking us and we have been defeated’ (first and second)’, said, ‘This is Ali^-asws and flag is in his^-asws hands’, until the Prophet^-saww moved towards them, and the women of the Helpers were in their courtyards and on the doorways of their houses, and the men came out to him^-saww returning from their flight and escape. The women of the Helpers had scratched their faces, and spread their hair, and placed dust upon their foreheads, and had torn the sides of their dresses, and tied their abdomens for (the grief for) Prophet^-saww. So when he^-saww saw them, he^-saww said good things for them and told them to cover themselves up and enter their respective houses. And he^-saww said: ‘Allah^-azwj Promised me^-saww that He^-azwj would Make His^-azwj Religion to prevail over all the Religions’. And Allah^-azwj Revealed unto Muhammad^-saww: “[3:144] Muhammad is but a messenger, messengers (the like of whom) have passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least”, the Verse.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَ غَيْرُهُ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ عَبْدِ اللَّهِ بْنِ النَّجَاشِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَقُولُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أُولئِكَ الَّذِينَ يَعْلَمُ اللَّهُ ما فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَ عِظْهُمْ وَ قُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغاً يَعْنِي وَ اللَّهِ فُلَاناً وَ فُلَاناً

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, and someone else, from Mansour Bin Yunus, from Ibn Azina, from Abdullah Bin Najjashy who said:

I heard Abu Abdullah^-asws saying regarding the Statement of Allah^-azwj Mighty and Majestic: “[4:63] These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves”, Meaning, by Allah^-azwj, so and so and so and so (first and second).

وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا لِيُطاعَ بِإِذْنِ اللَّهِ وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُكَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً يَعْنِي وَ اللَّهِ النَّبِيَّ (صلى الله عليه وآله) وَ عَلِيّاً (عليه السلام) مِمَّا صَنَعُوا أَيْ لَوْ جَاءُوكَ بِهَا يَا عَلِيُّ فَاسْتَغْفَرُوا اللَّهَ مِمَّا صَنَعُوا وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ فَقَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) هُوَ وَ اللَّهِ عَلِيٌّ بِعَيْنِهِ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ عَلَى لِسَانِكَ يَا رَسُولَ اللَّهِ يَعْنِي بِهِ مِنْ وَلَايَةِ عَلِيٍّ وَ يُسَلِّمُوا تَسْلِيماً لِعَلِيٍّ.

“[4:64] And We did not send any messenger but that he should be obeyed by Allah’s permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful”, Meaning, by Allah^-azwj, the Prophet^-saww and Ali^-asws due to what they had done to him^-asws. Yes, had they come to you^-asws with it, O Ali^-asws, and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. “[4:65] But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them”. So Abu Abdullah^-asws said: ‘By Allah^-azwj, it is Ali^-asws who is Meant by it. and then do not find any straightness in their hearts as to what you have decided, upon your^-saww tongue, O Rasool Allah^-saww, Meaning by it the Wilayah of Ali^-asws and submit with entire submission to Ali^-asws’.[67]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ سَمِعْتُ سَلْمَانَ الْفَارِسِيَّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ لَمَّا قُبِضَ رَسُولُ اللَّهِ (صلى الله عليه وآله) وَ صَنَعَ النَّاسُ مَا صَنَعُوا وَ خَاصَمَ أَبُو بَكْرٍ وَ عُمَرُ وَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ الْأَنْصَارَ فَخَصَمُوهُمْ بِحُجَّةِ عَلِيٍّ (عليه السلام) قَالُوا يَا مَعْشَرَ الْأَنْصَارِ قُرَيْشٌ أَحَقُّ بِالْأَمْرِ مِنْكُمْ لِأَنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) مِنْ قُرَيْشٍ وَ الْمُهَاجِرِينَ مِنْهُمْ إِنَّ اللَّهَ تَعَالَى بَدَأَ بِهِمْ فِي كِتَابِهِ وَ فَضَّلَهُمْ وَ قَدْ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْأَئِمَّةُ مِنْ قُرَيْشٍ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Amro Al-Yamani, from Suleym Bin Qays Al-Hilali who said:

I heard Salman Al-Farsy^ar saying: ‘When the Rasool Allah^-saww passed away, and the people did what they did, and Abu Bakr and Umar, and Abu Ubeyda Bin Al-Jarrah disputed with the Helpers, they disputed with them by the ‘بِحُجَّةِ’ rights of Ali^-asws. They said, ‘O group of Helpers! Qureysh are more deserving of the Command than you are because the Rasool Allah^-saww is from Qureysh and the Emigrant are from them. Allah^-azwj the High has Begun by them in His^-azwj Book and has Preferred them, and the Rasool Allah^-saww has said that the Imams^-asws are going to be from Qureysh’.

قَالَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ فَأَتَيْتُ عَلِيّاً (عليه السلام) وَ هُوَ يُغَسِّلُ رَسُولَ اللَّهِ (صلى الله عليه وآله) فَأَخْبَرْتُهُ بِمَا صَنَعَ النَّاسُ وَ قُلْتُ إِنَّ أَبَا بَكْرٍ السَّاعَةَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ (صلى الله عليه وآله) وَ اللَّهِ مَا يَرْضَى أَنْ يُبَايِعُوهُ بِيَدٍ وَاحِدَةٍ إِنَّهُمْ لَيُبَايِعُونَهُ بِيَدَيْهِ جَمِيعاً بِيَمِينِهِ وَ شِمَالِهِ فَقَالَ لِي يَا سَلْمَانُ هَلْ تَدْرِي مَنْ أَوَّلُ مَنْ بَايَعَهُ عَلَى مِنْبَرِ رَسُولِ اللَّهِ (صلى الله عليه وآله) قُلْتُ لَا أَدْرِي إِلَّا أَنِّي رَأَيْتُ فِي ظُلَّةِ بَنِي سَاعِدَةَ حِينَ خَصَمَتِ الْأَنْصَارُ وَ كَانَ أَوَّلَ مَنْ بَايَعَهُ بَشِيرُ بْنُ سَعْدٍ وَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ ثُمَّ عُمَرُ ثُمَّ سَالِمٌ

Salman^ar said. ‘So I^ar came to Ali^-asws and he^-asws was washing (the body of) the Rasool Allah^-saww. I informed him of what the people had done and I said, ‘At this time, Abu Bakr is upon the Pulpit of the Rasool Allah^-saww, and by Allah^-azwj, they are not happy to pledge their allegiances to him with one hand, they are pledging their allegiances by both, their right hands and their left’. So he^-asws said to me; ‘O Salman^ar! Do you know the one who pledged his allegiance to him upon the Pulpit of the Rasool Allah^-saww?’ I^ar said, ‘I^ar do not know except that I^ar saw in the shadow of the Clan of Sa’ada where the Helpers were disputing, and the one who was the first to pledged his allegiance to him was Basheer Bin Sa’ad, and Abu Ubeyda Bin Al-Jarrah, then Umar, then Saalim’.

قَالَ لَسْتُ أَسْأَلُكَ عَنْ هَذَا وَ لَكِنْ تَدْرِي أَوَّلَ مَنْ بَايَعَهُ حِينَ صَعِدَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ (صلى الله عليه وآله) قُلْتُ لَا وَ لَكِنِّي رَأَيْتُ شَيْخاً كَبِيراً مُتَوَكِّئاً عَلَى عَصَاهُ بَيْنَ عَيْنَيْهِ سَجَّادَةٌ شَدِيدُ التَّشْمِيرِ صَعِدَ إِلَيْهِ أَوَّلَ مَنْ صَعِدَ وَ هُوَ يَبْكِي وَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُمِتْنِي مِنَ الدُّنْيَا حَتَّى رَأَيْتُكَ فِي هَذَا الْمَكَانِ ابْسُطْ يَدَكَ فَبَسَطَ يَدَهُ فَبَايَعَهُ ثُمَّ نَزَلَ فَخَرَجَ مِنَ الْمَسْجِدِ

He^-asws said; ‘I^-asws did not ask you^ar about this, but do you^ar know the first one who pledged his allegiance when he ascended upon the Pulpit of the Rasool Allah^-saww?’ I^ar said, ‘No, but I^ar saw an old man leaning upon his walking stick, with a mark of prostration between his eyes due to the intensity of Al-Tashmir (prostrations) climb up to him and he was weeping and saying, ‘Praise be to Allah^-azwj Who did not Cause me to die from the world until I saw you in this place. Extend your hand’. So he extended his hand, and he pledged his allegiance to him. Then he descended and went out from the Masjid’.

فَقَالَ عَلِيٌّ (عليه السلام) هَلْ تَدْرِي مَنْ هُوَ قُلْتُ لَا وَ لَقَدْ سَاءَتْنِي مَقَالَتُهُ كَأَنَّهُ شَامِتٌ بِمَوْتِ النَّبِيِّ (صلى الله عليه وآله) فَقَالَ ذَاكَ إِبْلِيسُ لَعَنَهُ اللَّهُ أَخْبَرَنِي رَسُولُ اللَّهِ (صلى الله عليه وآله) أَنَّ إِبْلِيسَ وَ رُؤَسَاءَ أَصْحَابِهِ شَهِدُوا نَصْبَ رَسُولِ اللَّهِ (صلى الله عليه وآله) إِيَّايَ لِلنَّاسِ بِغَدِيرِ خُمٍّ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ فَأَخْبَرَهُمْ أَنِّي أَوْلَى بِهِمْ مِنْ أَنْفُسِهِمْ وَ أَمَرَهُمْ أَنْ يُبَلِّغَ الشَّاهِدُ الْغَائِبَ

So Ali^-asws said; ‘Do you know who he was?’ I said, ‘No, but his speech had displeased me, as if he was gloating at the passing away of the Prophet^-saww’. So he^-asws said; ‘That was Iblees^-la, may Allah^-azwj Curse him^-la. The Rasool Allah^-saww informed me^-asws that Iblees^-la and the chiefs of his^-la companions witnessed the Messenger^-saww establishing me^-asws to the people at Ghadeer Khumm by the Command of Allah^-azwj, so he^-saww told them that I^-asws was higher to them than their own selves and commanded them that those who were present should make it reach to the absentees.

فَأَقْبَلَ إِلَى إِبْلِيسَ أَبَالِسَتُهُ وَ مَرَدَةُ أَصْحَابِهِ فَقَالُوا إِنَّ هَذِهِ أُمَّةٌ مَرْحُومَةٌ وَ مَعْصُومَةٌ وَ مَا لَكَ وَ لَا لَنَا عَلَيْهِمْ سَبِيلٌ قَدْ أُعْلِمُوا إِمَامَهُمْ وَ مَفْزَعَهُمْ بَعْدَ نَبِيِّهِمْ فَانْطَلَقَ إِبْلِيسُ لَعَنَهُ اللَّهُ كَئِيباً حَزِيناً

So the devils and the castaways companions of his^-la turned towards Iblees^-la and said, ‘This community is a Blessed community and is infallible, and there is neither for you^-la nor for us^-la a way against them, for they have come to know their Imam^-asws, and their shelter after their Prophet^-saww. So Iblees^-la , may Allah^-azwj Curse him^-la went away bleak and in grief.

وَ أَخْبَرَنِي رَسُولُ اللَّهِ (صلى الله عليه وآله) أَنَّهُ لَوْ قُبِضَ أَنَّ النَّاسَ يُبَايِعُونَ أَبَا بَكْرٍ فِي ظُلَّةِ بَنِي سَاعِدَةَ بَعْدَ مَا يَخْتَصِمُونَ ثُمَّ يَأْتُونَ الْمَسْجِدَ فَيَكُونُ أَوَّلَ مَنْ يُبَايِعُهُ عَلَى مِنْبَرِي إِبْلِيسُ لَعَنَهُ اللَّهُ فِي صُورَةِ رَجُلٍ شَيْخٍ مُشَمِّرٍ يَقُولُ كَذَا وَ كَذَا ثُمَّ يَخْرُجُ فَيَجْمَعُ شَيَاطِينَهُ وَ أَبَالِسَتَهُ فَيَنْخُرُ وَ يَكْسَعُ وَ يَقُولُ كَلَّا زَعَمْتُمْ أَنْ لَيْسَ لِي عَلَيْهِمْ سَبِيلٌ فَكَيْفَ رَأَيْتُمْ مَا صَنَعْتُ بِهِمْ حَتَّى تَرَكُوا أَمْرَ اللَّهِ عَزَّ وَ جَلَّ وَ طَاعَتَهُ وَ مَا أَمَرَهُمْ بِهِ رَسُولُ اللَّهِ (صلى الله عليه وآله).

And the Messenger^-saww informed me^-asws that when he^-saww passes away, the people would be pledging their allegiances to Abu Bakr in the shade of the Clan of Sa’ada after their quarrelling, then they would be coming to the Masjid, so the first one who would be pledging his allegiance upon my^-saww Pulpit would be Iblees^-la may Allah^-azwj Curse him^-la in the image of an old man with mark of prostration, saying such and such. Then he^-la will go out and gather his^-la Satans and devils and excitedly say to them, ‘All of you^-la thought that there was no way for me^-la against them, so how do you^-la see what I^-la have done with them, to the extent that they had left the Command of Allah^-azwj Mighty and Majestic, and being obedient to Him^-azwj, and what the Rasool Allah^-saww has commanded them for’.[68]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ مِسْمَعِ بْنِ الْحَجَّاجِ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ لَمَّا أَخَذَ رَسُولُ اللَّهِ (صلى الله عليه وآله) بِيَدِ عَلِيٍّ (عليه السلام) يَوْمَ الْغَدِيرِ صَرَخَ إِبْلِيسُ فِي جُنُودِهِ صَرْخَةً فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ فِي بَرٍّ وَ لَا بَحْرٍ إِلَّا أَتَاهُ فَقَالُوا يَا سَيِّدَهُمْ وَ مَوْلَاهُمْ مَا ذَا دَهَاكَ فَمَا سَمِعْنَا لَكَ صَرْخَةً أَوْحَشَ مِنْ صَرْخَتِكَ هَذِهِ فَقَالَ لَهُمْ فَعَلَ هَذَا النَّبِيُّ فِعْلًا إِنْ تَمَّ لَمْ يُعْصَ اللَّهُ أَبَداً فَقَالُوا يَا سَيِّدَهُمْ أَنْتَ كُنْتَ لآِدَمَ

Muhammad Bin Yahya, from Ahmad Bin Suleyman, from Abdullah Bin Muhammad All Yamani, from Masma’a Bin All Hajjaj, from Sabbah Al-Haza’a, from Sabbah Al-Muzny, who has narrated from Jabir the following:

Abu Ja’far^-asws has said; ‘When the Rasool Allah^-saww grabbed the hand of Ali^-asws on the Day of Al-Ghadeer, Iblees^-la screamed in his^-la army a loud scream. So there did not remain anyone from among them, either in the land or in the sea except that he came to him^-la. So they said, ‘O our chief and our master, what was that shriek which we heard which was so frightening that you^-la have never screamed like this before’. So he^-la said to them, ‘It was the action of this Prophet^-saww, if acted upon, no one would disobey Allah^-azwj ever’. So they said, ‘O our chief, you ^-la dealt with Adam^-as’.

فَلَمَّا قَالَ الْمُنَافِقُونَ إِنَّهُ يَنْطِقُ عَنِ الْهَوَى وَ قَالَ أَحَدُهُمَا لِصَاحِبِهِ أَ مَا تَرَى عَيْنَيْهِ تَدُورَانِ فِي رَأْسِهِ كَأَنَّهُ مَجْنُونٌ يَعْنُونَ رَسُولَ اللَّهِ (صلى الله عليه وآله) صَرَخَ إِبْلِيسُ صَرْخَةً بِطَرَبٍ فَجَمَعَ أَوْلِيَاءَهُ فَقَالَ أَ مَا عَلِمْتُمْ أَنِّي كُنْتُ لآِدَمَ مِنْ قَبْلُ قَالُوا نَعَمْ قَالَ آدَمُ نَقَضَ الْعَهْدَ وَ لَمْ يَكْفُرْ بِالرَّبِّ وَ هَؤُلَاءِ نَقَضُوا الْعَهْدَ وَ كَفَرُوا بِالرَّسُولِ

So when the hypocrites said, ‘He^-saww speak out of desires’, and one of them two (first and second) said to his companion, ‘Did you see his^-saww turn in his^-saww head as if he^-saww is a mad man?’ (By this) meaning the Rasool Allah^-saww, Iblees^-la screamed with a scream of pleasure. So his ^-la friends gathered. So he^-la said, ‘But, do you know that I^-la dealt with Adam^-as beforehand?’ They said, ‘Yes’. He^-la said, ‘Adam^-as set aside the Covenant and did not blaspheme with the Lord^-azwj, and these ones have set aside the Covenant and blasphemed against the Rasool Allah^-saww’.

فَلَمَّا قُبِضَ رَسُولُ اللَّهِ (صلى الله عليه وآله) وَ أَقَامَ النَّاسُ غَيْرَ عَلِيٍّ لَبِسَ إِبْلِيسُ تَاجَ الْمُلْكِ وَ نَصَبَ مِنْبَراً وَ قَعَدَ فِي الْوَثْبَةِ وَ جَمَعَ خَيْلَهُ وَ رَجْلَهُ ثُمَّ قَالَ لَهُمْ اطْرَبُوا لَا يُطَاعُ اللَّهُ حَتَّى يَقُومَ الْإِمَامُ وَ تَلَا أَبُو جَعْفَرٍ (عليه السلام) وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ قَالَ أَبُو جَعْفَرٍ (عليه السلام) كَانَ تَأْوِيلُ هَذِهِ الْآيَةِ لَمَّا قُبِضَ رَسُولُ اللَّهِ (صلى الله عليه وآله) وَ الظَّنُّ مِنْ إِبْلِيسَ حِينَ قَالُوا لِرَسُولِ اللَّهِ (صلى الله عليه وآله) إِنَّهُ يَنْطِقُ عَنِ الْهَوَى فَظَنَّ بِهِمْ إِبْلِيسُ ظَنّاً فَصَدَّقُوا ظَنَّهُ.

So when the Rasool Allah^-saww passed away and the people established someone other than Ali^-asws, Iblees^-la wore a crown of the king and established a pulpit and sat upon the cushion, and gathered his^-la cavalry and his^-la infantry. Then he^-la said to them, ‘Be delighted! Allah^-azwj will not be obeyed until the Imam^-asws makes a stand’. And Abu Ja’far^-asws recited: “[34:20] And certainly the Shaitan found true his conjecture concerning them, so they follow him, except a party of the believers”. Abu Ja’far^-asws said: ‘The explanation of this Verse came to the fore when the Rasool Allah^-saww passed away, and the conjecture from Iblees^-la where they said to the Rasool Allah^-saww that he^-saww speak out of desire, so Iblees^-la conjectured about them with a conjecture and they made his^-la conjecture to come true’.[69]

– مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ عَمَّارِ بْنِ سُوَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَقُولُ فِي هَذِهِ الْآيَةِ فَلَعَلَّكَ تارِكٌ بَعْضَ ما يُوحى إِلَيْكَ وَ ضائِقٌ بِهِ صَدْرُكَ أَنْ يَقُولُوا لَوْ لا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جاءَ مَعَهُ مَلَكٌ فَقَالَ إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) لَمَّا نَزَلَ قُدَيْدَ قَالَ لِعَلِيٍّ (عليه السلام) يَا عَلِيُّ إِنِّي سَأَلْتُ رَبِّي أَنْ يُوَالِيَ بَيْنِي وَ بَيْنَكَ فَفَعَلَ وَ سَأَلْتُ رَبِّي أَنْ يُوَاخِيَ بَيْنِي وَ بَيْنَكَ فَفَعَلَ وَ سَأَلْتُ رَبِّي أَنْ يَجْعَلَكَ وَصِيِّي فَفَعَلَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Ibn Muskaan, from Ammar Bin Suweyd who said:

‘I heard Abu Abdullah^-asws saying regarding this Verse: “[11:12] Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him?”, When the Rasool Allah^-saww encamped at Qudeyd and said to Ali^-asws: ‘O Ali^-asws! I^-saww asked my^-saww Lord^-azwj to Establish friendship between me^-asws and you^-asws, so He^-azwj Did it. And I^-saww asked my^-saww Lord^-azwj to Establish brotherhood between me^-saww and you^-asws, so he^-azwj Did it. And I^-saww asked my^-saww Lord^-azwj to Make you^-asws to be my^-saww successor, so He^-azwj Did it.

فَقَالَ رَجُلَانِ مِنْ قُرَيْشٍ وَ اللَّهِ لَصَاعٌ مِنْ تَمْرٍ فِي شَنٍّ بَالٍ أَحَبُّ إِلَيْنَا مِمَّا سَأَلَ مُحَمَّدٌ رَبَّهُ فَهَلَّا سَأَلَ رَبَّهُ مَلَكاً يَعْضُدُهُ عَلَى عَدُوِّهِ أَوْ كَنْزاً يَسْتَغْنِي بِهِ عَنْ فَاقَتِهِ وَ اللَّهِ مَا دَعَاهُ إِلَى حَقٍّ وَ لَا بَاطِلٍ إِلَّا أَجَابَهُ إِلَيْهِ فَأَنْزَلَ اللَّهُ سُبْحَانَهُ وَ تَعَالَى فَلَعَلَّكَ تارِكٌ بَعْضَ ما يُوحى إِلَيْكَ وَ ضائِقٌ بِهِ صَدْرُكَ إِلَى آخِرِ الْآيَةِ.

Two men (first and second) from Qureysh said, ‘By Allah^-azwj! A Sa’a (unit of measurement) of dates in a basket is more beloved to us than what Muhammad^-saww asked his^-saww Lord^-azwj for. So, had he^-saww asked his^-saww Lord^-azwj for an Angel to support him^-saww against his^-saww enemies, or a treasure to make us to be needless by it from the hunger. By Allah^-azwj! He^-saww does not supplicate to Him^-azwj, be it true or false, but that He^-azwj Answers him^-saww’. So Allah^-azwj, Glorious and High Revealed: “[11:12] Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it” – up to the end of the Verse’.[70]

[1] Saving honour and life of one and fellow believers by concealing faith, for further details see the below link

[2] http://hubeali.com/articles/Our-Responsibilities-and-Conduct-during-the-Occultation-of-Imam-e-Zaman-ajfj.pdf ; http://hubeali.com/articles/The%20Islam,%20Eman%20and%20the%20temporary%20Eman.pdf http://hubeali.com/articles/Taqeeya.pdf

[3] تحف العقول، النص، ص: 295

[4] الكافي (ط – الإسلامية)، ج‏2، ص: 127, H. 16.

[5] ( 4)« علمه باللّه» أي بذاته و صفاته بقدر وسعه و طاقته« و من يحب و من يبغض» أي من يحبه اللّه و من يبغضه اللّه. أو الضمير في الفعلين راجع إلى المؤمن أي علمه بمن يجب أن يحبه و يجب أن يبغضه.

[6] الكافي (ط – الإسلامية)، ج‏2، ص: 126, H. 9.

[7] الكافي (ط – الإسلامية)، ج‏2، ص: 124, H. 1.

[8] Al Mahaasin – V 1 Bk 5 H 335

[9] Kitab Sulaym ibn Qais Hilali, H. 70.

[10] Al-Kafi, Vol. 8, H. 14523

[11] ابن بابويه، محمد بن على، الخصال – قم، چاپ: اول، 1362ش.

[12] الخصال ؛ ج‏2 ؛ ص607

[13] الكافي (ط – الإسلامية)، ج‏2، ص: 350 Al-Kafi, Vol. 2, H. 1.

[14] The formal rejection of something, typically a belief, claim, or course of action. Renunciation is the act of renouncing or rejecting something as invalid, especially if it is something that the renouncer has previously enjoyed or endorsed

[15] Nahjul Balagha, Sermon no. 56.

[16] الكافي 2: 173/ 10

[17] الكافي (ط – الإسلامية)، ج‏2، ص: 117, H. 3.

[18] الكافي (ط – الإسلامية)، ج‏8، ص: 7, H. 1.

[19] ، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع Sermon no. 205

[20] الكافي (ط – الإسلامية)، ج‏2، ص: 375, H. 4.

[21] Tafseer Imam Hassan Al Askari^asws – S 334

[22] Tafseer Imam Hassan Al Askari^asws – S 333 & 144

[23] Kitaab Sulaym Bin Qays Al Hilali – H 19

[24] الكافي 1: 151/ 5

[25] مشكاة الأنوار: 287

[26] نزهة الناظر و تنبيه الخاطر: 74/ 21

[27] الأمالي 112/ 3

[28] Tafseer Noor Al Saqalayn – Ch 27 H 21

[29] Basaair Al Darajaat – P10 CH 14 – H3

[30] Basaair Al Darajaat – P10 CH 14 – H6

[31] Basaair Al Darajaat – P10 CH 14 – H7

[32] Tafseer Imam Hassan Al Askari^asws – S 59

[33] Tafseer Imam Hassan Al Askari^asws – S 61

[34] Tafseer Imam Hassan Al Askari^asws – S 63

[35] Tafseer Imam Hassan Al Askari^asws – S 75

[36] الكافي 2: 279/ 7. (Exract)

[37] مجمع البيان 8: 579، شواهد التنزيل 2: 98/ 776، مناقب الخوارزمي: 235.

[38] تفسير القمّي 2: 245.

[39] تفسير العيّاشي 2: 242/ 14

[40] Tafseer Noor Al Saqalayn – CH 40 H 8

[41] الكافي 2: 171/ 1

[42] تفسير القمّي 2: 258.

[43] Rijal Kashi, Page-535. Bihar Vol-50,Page-318, Mustadrak ul Wasail Vol-12,Page-318

[44] Bihar-ul-Anwar, vol. 9, pp. 320 (Urdu)

[45] تفسير العيّاشي 1: 387/ 140.

[46] رواه العياشي في تفسيره الجزء ١ الصفحة ٣٨٧ ,,رواه الشيخ حسن بن سليمان الحلي في كتاب المحتضر الصفحة ٣٥ , (Tafsir Ayyashi by Shaikh al Ayyashi: Volume 1 Page 387, Mukhtasar al Basair by Shaikh Hasan b. Suleiman al Hilli: Page 35)

[47] بحار الأنوار (ط – بيروت) ؛ ج‏50 ؛ ص316

[48] Showing his disapproval.

[49] Al-Kafi, Kitab-e-Eman wal Kufr, Chpt, 225, H. 21.

[50] الكافي  1    باب مولد النبي ص و وفاته  ص447

[51] قرب الاسناد: 17.

[52] تفسير العيّاشي 2: 272/ 76.

[53] Al-Kafi, Vol. 8, H. 1587

[54] Kitab Sulaym ibn Qais Hilali, H. 67.

[55] عيون أخبار الرضا عليه السلام، ج‏1، ص: 58, H. 27.

[56] Al-Kafi, Vol. 8, H. 14522.

[57] Al-Mughirah ibn al-Akhnas ath-Thaqafi was among the wellwishers of `Uthman ibn `Affan and the son of his paternal aunt. His brother Abu’l Hakam ibn al-Akhnas was killed at the hands of Amir-ul-Momineen^asws in the battle of Uhud, because of which he bore malice against Amir-ul-Momineen^asws. His father was one of those people who accepted Islam at the time of the fall of

Mecca but retained heresy and hypocrisy in heart.

That is why Amir-ul-Momineen^asws called him accursed, and he called him issueless because he who has a son like al-Mughirah deserves to be called issueless.

[58] كتاب نهج البلاغة, Sermon no. 134.

[59] He was a well known munafiq (hypocrite), an agent of Muawiya, whose daughter ‘Kutamah’ was behind the killing of Amir-ul-Momineen^asws, who sons were among those who killed Imam Hussain^asws,

[60] كتاب نهج البلاغة, Sermon no. 19.

[61] كتاب نهج البلاغة, Sermon no. 128

[62] مجمع البيان 5: 4.

[63] Al-Kafi, Vol. 8, H. 14543.

[64] Al-Kafi, Vol. 8, H. 14788.

[65] Al-Kafi, Vol. 8, H. 14791.

[66] Al-Kafi, Vol. 8, H. 14950.

[67] Al-Kafi, Vol. 8, H. 14974.

[68] Al-Kafi, Vol. 8, H. 14988.

[69] Al-Kafi, Vol. 8, H. 14989.

[70] Al-Kafi, Vol. 8, H. 15019.