ج 31
Volume 31
Part 1 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
Preliminary Ahadeeth
عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ)، قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ: لَا يَجْتَمِعُ حُبُّنَا وَ حُبُّ عَدُوِّنَا فِي جَوْفِ إِنْسَانٍ، إِنَّ اللَّهَ لَمْ يَجْعَلْ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ، فَيُحِبُّ بِهَذَا وَ يُبْغِضُ بِهَذَا،
From Abu Ja’far-asws regarding His-azwj Words: Allah did not Make two hearts for a man to be inside him, [33:4]. Ali-asws Bin Abu Talib-asws said: ‘Allah-azwj does not Gather our-asws love and love of our-asws enemies in the inside of a human being. Allah-azwj has not Made to hearts to be for a man in his inside, so he would love with this one and hate with this one.
فَأَمَّا مُحِبُّنَا فَيُخْلِصُ الْحُبَّ لَنَا كَمَا يَخْلُصُ الذَّهَبُ بِالنَّارِ لَا كَدَرَ فِيهِ، فَمَنْ أَرَادَ أَنْ يَعْلَمَ حُبَّنَا فَلْيَمْتَحِنْ قَلْبَهُ، فَإِنْ شَارَكَهُ فِي حُبِّنَا حُبَّ عَدُوِّنَا فَلَيْسَ مِنَّا وَ لَسْنَا مِنْهُ، وَ اللَّهُ عَدُوُّهُمْ وَ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ اللَّهُ عَدُوٌّ لِلْكَافِرِينَ.
As for our-asws love, so the love is purely for us-asws just as the gold is purified with the fire, there being no filth in it. The one, who wants to know our-asws love, let him test his own heart. If he is participating in our-asws love, love for our-asws enemies, so he isn’t from us-asws and we-asws aren’t from him. And Allah-azwj is their enemy, and (so is) Jibraeel-as and Mikaeel-as, and Allah-azwj is the enemy of the Kafirs’’.[1]
الرابع عشر: أنّه أبدع في الدين بدعا كثيرة:
The fourteenth – He (Umar) innovated in the Religion, a lot of innovations
منها: صلاة التراويح،
From these is Salat Al-Taraweeh
رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ قَالَ: أَيُّهَا النَّاسُ! إِنَّ الصَّلَاةَ بِاللَّيْلِ فِي شَهْرِ رَمَضَانَ مِنَ النَّافِلَةِ جَمَاعَةً بِدْعَةٌ، وَ صَلَاةُ الضُّحَى بِدْعَةٌ،
It is reported from the Prophet-saww having said: ‘O you people! The Salat at night in a month of Ramazan is from the voluntary, a congregation is an innovation, and Salat Al-Zoha (morning) is an innovation.
أَلَا فَلَا تَجَمَّعُوا لَيْلًا فِي شَهْرِ رَمَضَانَ فِي النَّافِلَةِ، وَ لَا تُصَلُّوا صَلَاةَ الضُّحَى، فَإِنَّ قَلِيلًا فِي سُنَّةٍ خَيْرٌ مِنْ كَثِيرٍ فِي بِدْعَةٍ، أَلَا وَ إِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٌ، وَ كُلَّ ضَلَالَةٍ سَبِيلُهَا إِلَى النَّارِ.
Indeed! Do not gather at night in a month of Ramazan regarding the voluntary, and do not pray Salat Al-Zoha (morning) for the little in a Sunnah is better than a lot in the innovations. Indeed! And every innovation is a straying, and every straying, its way is to the Fire’’.[2] (الشّافي 4- 219، و شرح ابن أبي الحديد 12- 283. انظر: سنن أبي داود 2- 261، و مقدّمة سنن ابن ماجة: 46،)
وَ قَدْ رُوِيَ أَنَّ عُمَرَ خَرَجَ فِي شَهْرِ رَمَضَانَ لَيْلًا فَرَأَى الْمَصَابِيحَ فِي الْمَسْجِدِ، فَقَالَ: مَا هَذَا؟. فَقِيلَ لَهُ: إِنَّ النَّاسَ قَدِ اجْتَمَعُوا لِصَلَاةِ التَّطَوُّعِ، فَقَالَ: بِدْعَةٌ وَ نِعْمَتِ الْبِدْعَةُ.
And it has been reported that Umar went out during a month of Ramazan at night and he saw glorifications (of Allah-azwj) in the Masjids. He said, ‘What is this?’ It was said to him, ‘The people have gathered for voluntary Salats’. He said, ‘An innovation, but (this) innovation is a Favour of Allah-azwj’’.[3] (البخاريّ في صحيحه 4- 218 في صلاة التّراويح باب فضل من قام رمضان، و مالك في الموطّإ 1- 114 في الصّلاة في رمضان باب ما جاء في قيام رمضان)
وَ قَدْ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ لَمَّا اجْتَمَعُوا إِلَيْهِ بِالْكُوفَةِ فَسَأَلُوهُ أَنْ يَنْصَبَ لَهُ إِمَاماً يُصَلِّي بِهِمْ نَافِلَةَ شَهْرِ رَمَضَانَ، زَجَرَهُمْ وَ عَرَّفَهُمْ أَنَّ ذَلِكَ خِلَافُ السُّنَّةِ،
And it has been reported that Amir Al-Momineen-asws, when they gathered to him-asws at Al-Kufa and asked him-asws to nominate a prayer leader to pray Salat (leading) them voluntary Salats of a month of Ramazan. He-asws rebuked them and made them understand that, that opposes the Sunnah.
فَتَرَكُوهُ وَ اجْتَمَعُوا لِأَنْفُسِهِمْ وَ قَدَّمُوا بَعْضَهُمْ، فَبَعَثَ إِلَيْهِمُ الْحَسَنَ عَلَيْهِ السَّلَامُ، فَدَخَلَ عَلَيْهِمُ الْمَسْجِدَ وَ مَعَهُ الدِّرَّةُ، فَلَمَّا رَأَوْهُ تَبَادَرُوا الْأَبْوَابَ وَ صَاحُوا: وَا عُمَرَاهْ؟!.
They left him-asws and gathered for themselves and advanced one of them. Al-Hassan-asws sent a message to them and he-asws entered the Masjid to them and the cloak was with him-asws. When they saw him-asws, rushed to the doors and shouted, ‘Waah Umar!’’[4] (الشافي 4- 219)
وَ رَوَى الْبُخَارِيُ وَ مُسْلِمٌ فِي صَحِيحِهِمَا، وَ صَاحِبُ جَامِعِ الْأُصُولِ عَنْ أَبِي سَلَمَةَ أَنَّهُ سَأَلَ عَائِشَةَ: كَيْفَ كَانَتْ صَلَاةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] فِي رَمَضَانَ؟. فَقَالَتْ: مَا كَانَ يَزِيدُ فِي رَمَضَانَ وَ لَا فِي غَيْرِهَا عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّي أَرْبَعاً فَلَا تَسْأَلُ عَنْ حُسْنِهِنَّ وَ طُولِهِنَّ، ثُمَّ يُصَلِّي أَرْبَعاً فَلَا تَسْأَلُ عَنْ حُسْنِهِنَّ وَ طُولِهِنَّ، ثُمَّ يُصَلِّي ثَلَاثاً،
And it is reported by Al Bukhari and Muslims (in their books) ‘Saheeh’, and author of ‘Jamie Al Usool’, from Abu Salama,
‘He asked Ayesha, ‘How was the Salat of Rasool-Allah-saww during Ramazan?’ She said, ‘He-saww did not increase during Ramazan nor during other (months) upon eleven Cycles. He-saww prayed four (Cycles), so do not ask about their beauty and their prolongation. Then he-saww prayed four (Cycles), so do not ask about their beauty and their prolongation. Then he-saww prayed three (Cycles)’.
فَقُلْتُ: يَا رَسُولَ اللَّهِ! أَ تَنَامُ قَبْلَ أَنْ تُوتِرَ؟. قَالَ: يَا عَائِشَةُ! إِنَّ عَيْنَيَّ تَنَامَانِ وَ لَا يَنَامُ قَلْبِي.
I said, ‘O Rasool-Allah-saww! Do you-saww sleep before you (pray Salat) Witr?’ He-saww said: ‘O Ayesha! My-saww eyes sleep but my-saww heart does not sleep’’.[5]
وَ رَوَى مُسْلِمٌ وَ صَاحِبُ الْجَامِعِ أَيْضاً، عَنْ أَبِي سَلَمَةَ، قَالَ: أَتَيْتُ عَائِشَةَ، فَقُلْتُ: أَيْ أُمَّةِ! أَخْبِرِينِي عَنْ صَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]؟. فَقَالَتْ: كَانَتْ صَلَاتُهُ فِي شَهْرِ رَمَضَانَ وَ غَيْرِهِ ثَلَاثَ عَشْرَةَ رَكْعَةً بِاللَّيْلِ، مِنْهَا رَكْعَتَا الْفَجْرِ.
And it is reported by Muslim and author of Al-Jamie as well, from Abu Salama who said, ‘I came to Ayesha and said, ‘Yes, mother! Can you Inform me about Salat of Rasool-Allah-saww?’ She said, ‘His-saww Salat during a month of Ramazan and others was of thirteen Cycles at night, from these were two Cycles of Al-Fajr’’.[6]
وَ رُوِيَ فِي جَامِعِ الْأُصُولِ، عَنْ زَيْدِ بْنِ ثَابِتٍ، قَالَ: احْتَجَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] حُجَيْرَةً بِخَصَفَةٍ أَوْ حَصِيرٍ، قَالَ عَفَّانُ: فِي الْمَسْجِدِ، وَ قَالَ عَبْدُ الْأَعْلَى: فِي رَمَضَانَ،
And it is reported in (the book) ‘Jamie Al-Usool’ – from Zayd Bin Sabit who said, ‘The Prophet-saww bordered out a room of matting or straw. Affan said, ‘(It was) in the Masjid’, and Abdul A’ala said, ‘(It was) during Ramazan’.
فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] يُصَلِّي فِيهَا، قَالَ: فَتَبِعَ إِلَيْهِ رِجَالٌ وَ جَاءُوا يُصَلُّونَ بِصَلَاتِهِ، قَالَ: ثُمَّ جَاءُوا إِلَيْهِ فَحَضَرُوا وَ أَبْطَأَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] عَنْهُمْ فَلَمْ يَخْرُجْ إِلَيْهِمْ، فَرَفَعُوا أَصْوَاتَهُمْ وَ حَصَّبُوا الْبَابَ،
Rasool-Allah-saww came out to pray Salat in it. Men followed him to it and they came to pray Salat to his-saww Salat. Then they came to him-saww and presented, and Rasool-Allah-saww was delayed from them. They raised their voices and they pebbled the door.
فَخَرَجَ إِلَيْهِمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] مُغْضَباً، فَقَالَ لَهُمْ: مَا زَالَ بِكُمْ صَنِيعُكُمْ حَتَّى ظَنَنْتُ أَنَّهُ سَتُكْتَبُ عَلَيْكُمْ، فَعَلَيْكُمْ بِالصَّلَاةِ فِي بُيُوتِكُمْ، فَإِنَّ خَيْرَ صَلَاةِ الْمَرْءِ فِي بَيْتِهِ إِلَّا الصَّلَاةَ الْمَكْتُوبَةَ.
Rasool-Allah-saww came out to them angrily. He-saww said to them: ‘Your works have not ceased until I-saww think it would be written against you. Upon you is to pray Salat in your houses, for the best Salat of the person is in his house, except the Prescribed Salats’’.[7]
وَ فِي رِوَايَةِ النَّسَائِيِ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] اتَّخَذَ حُجْرَةً فِي الْمَسْجِدِ مِنْ حَصِيرٍ فَصَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] فِيهَا لَيَالِيَ فَاجْتَمَعَ إِلَيْهِ نَاسٌ ثُمَّ فُقِدَ صَوْتُهُ لَيْلَةً فَظَنُّوا أَنَّهُ قَدْ نَامَ، فَجَعَلَ بَعْضُهُمْ يَتَنَحْنَحُ لِيَخْرُجَ فَلَمْ يَخْرُجْ،
And in a report of Al-Nasaie – ‘Rasool-Allah-saww took a room of straw in the Masjid. Rasool-Allah-saww prayed in it at nights. Some people gathered to him-saww. Then they missed his-saww voice at night. They thought that he-saww had gone to sleep. One of them cleared his throat for him-saww to come out, but he-saww did not come out.
فَلَمَّا خَرَجَ لِلصُّبْحِ قَالَ: مَا زَالَ بِكُمُ الَّذِي رَأَيْتُ مِنْ صَنِيعِكُمْ حَتَّى خَشِيتُ أَنْ يُكْتَبَ عَلَيْكُمْ، وَ لَوْ كُتِبَ عَلَيْكُمْ مَا قُمْتُمْ بِهِ، فَصَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ، فَإِنَّ أَفْضَلَ الصَّلَاةِ صَلَاةُ الْمَرْءِ فِي بَيْتِهِ إِلَّا الْمَكْتُوبَةَ.
When he-saww came out for the morning, he-saww said: ‘It has not ceased to be with you that which I saw from your doing, until I-saww feared that it would be Prescribed upon you all, and if it were to be Prescribed upon you, you would not (be able to) stand with it. So, pray Salat, O you people, in your houses, for the most superior Salat, is the Salat of the person in his house, except for the Prescribed one’’.[8]
وَ عَنْ أَنَسٍ، قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] يُصَلِّي فِي رَمَضَانَ، فَجِئْتُ فَقُمْتُ إِلَى جَنْبِهِ وَ جَاءَ رَجُلٌ فَقَامَ أَيْضاً حَتَّى كُنَّا رَهْطاً، فَلَمَّا أَحَسَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] أَنَا خَلْفَهُ جَعَلَ يَتَجَوَّزُ فِي الصَّلَاةِ،
And from Anas (well-known fabricator) (in the book Saheeh Muslim) who said, ‘Rasool-Allah-saww was praying Salat during Ramazan. I came and stood to his-saww side, and a man came and stood as well until we became a group. When the Prophet-saww sensed I was behind him-saww, he-saww went on to lighten in his-saww Salat.
ثُمَّ دَخَلَ رَحْلَهُ فَصَلَّى صَلَاةً لَا يُصَلِّيهَا عِنْدَنَا، قَالَ: قُلْنَا لَهُ حِينَ خَرَجَ: أَ فَطَنْتَ بِنَا اللَّيْلَةَ؟. قَالَ: نَعَمْ، ذَاكَ الَّذِي حَمَلَنِي عَلَى مَا صَنَعْتُ.
Then he-saww entered his-saww enclosure and prayed such a Salat he-saww had not prayed with us. We said to him-saww when he-saww came out, ‘Did you-saww become aware of us tonight?’ He-saww said: ‘Yes, that is which carried me-saww upon what I-saww did’’.[9]
فَرَوَى مُسْلِمٌ فِي صَحِيحِهِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] يَقُولُ فِي خُطْبَتِهِ: أَمَّا بَعْدُ، فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللَّهِ، وَ خَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ، وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَ كُلَّ بِدْعَةٍ ضَلَالَةٌ.
It is reported by Muslim in his (book) ‘Saheeh’, from Jabir Bin Abdullah who said, ‘Rasool-Allah-saww said in his-saww sermon: ‘As for after, the best of Hadeeth is the Book of Allah-azwj and best of guidance is the guidance of Muhammad-saww, and the evilest of matters is innovated one, and every innovation is a straying’’.[10]
وَ رَوَى الْبُخَارِيُ وَ مُسْلِمٍ، عَنْهُ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] أَنَّهُ قَالَ: مَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي.
And it is reported by Al-Bukhari, and Muslim, from him-saww having said: ‘One who turns away from my-saww (Sunnah) he isn’t from me’’.[11]
وَ رَوَيَا أَيْضاً عَنْهُ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]، أَنَّهُ قَالَ: مَا بَالُ أَقْوَامٍ يَتَنَزَّهُونَ عَنِ الشَّيْءِ أَصْنَعُهُ، فَوَ اللَّهِ إِنِّي لَأَعْلَمُهُمْ بِاللَّهِ وَ أَشَدُّهُمْ لَهُ خَشْيَةً.
And they both reported as well from him-saww having said: ‘What is the matter with a people taking it easy from a thing I-saww have done it? By Allah-azwj! I-saww most knowing of them with Allah-azwj and the most intense of them in humbleness to Him-azwj’’.[12]
وَ رَوَيَا أَيْضاً لَهُ، عَنْهُ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ أَنَّهُ قَالَ: مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ.
And they both reported as well from him-saww having said: ‘One who does a deed not having our-asws instructions upon it, so it is rejected’’.[13]
وَ حَكَى فِي جَامِعِ الْأُصُولِ، عَنِ التِّرْمِذِيِ وَ أَبِي دَاوُدَ، عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ: إِيَّاكُمْ وَ مُحْدَثَاتِ الْأُمُورِ، فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَ كُلَّ بِدْعَةٍ ضَلَالَةٌ.
And it is narrated in (the book) ‘Jamie Al-Usool’, from Al-Tirmizi, and Abu Dawood, from Al-Irbaz Bin Sariya – (He-saww) said, ‘Beware of the new (heretic) matters, for every new thing is an innovation, and every innovation is a straying’’.[14]
وَ قَالَ فِي فَتْحِ الْبَارِي شَرْحِ الْبُخَارِيِّ-: قَدْ أَخْرَجَ أَحْمَدُ بِسَنَدٍ جَيِّدٍ، عَنْ عَصِيفِ بْنِ الْحَارِثِ، قَالَ ..: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ: مَا أَحْدَثَ قَوْمٌ بِدْعَةً إِلَّا رُفِعَ مِنَ السُّنَّةِ مِثْلُهَا.
And he said in (the book) ‘Fat’h Al-Bari’, ‘And Ahmad has extracted it by a good chain, from Aseyb Bin Al-Haris who said, ‘Rasool-Allah-saww said: ‘A people will not invent an innovation except a Sunnah the like of it would be raised up’’.[15]
و منها: أنّه وضع الخراج على أرض السواد و لم يعط أرباب الخمس منها خمسهم، و جعلها موقوفة على كافة المسلمين،
And from these is that he (Umar) placed the taxation upon the majority of the lands and did not give the owner of the Khums, their-asws Khums, and made it to be dedicated upon the generality of the Muslims
أقول.: فالبدعة فيه من وجوه: أحدها: منع أرباب الخمس حقّهم، و هو مخالف لصريح آية الخمس و للسنّة أيضا، حيث ذَكَرَ ابْنُ أَبِي الْحَدِيدِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَسَّمَ خَيْبَرَ وَ صَيَّرَهَا غَنِيمَةً وَ أَخْرَجَ خُمُسَهَا لِأَهْلِ الْخُمُسِ.
I (Majlisi) say, ‘The innovation in it is from perspectives, one of it is that he refused the lords of the Khums, their-asws rights, and it is opposite to an explicit Verse of the Khums, and to the Sunnah as well, when Ibn Abi Al-Hadees mentioned that Rasool-Allah-saww apportioned Khyber and it became a war booty, and extracted its Khums for the people of the Khums’.
و ثانيها: منع الغانمين بعض حقوهم من أرض الخراج و جعلها موقوفة على مصالح المسلمين، و هذا إلزامي عليهم لما اعترفوا به من أنّ رسول اللّه صلّى اللّه عليه و آله قسّم الأرض المفتوحة عنوة بين الغانمين، و به أفتى الشافعي و أنس بن مالك و الزبير و بلال كما ذكره المخالفون.
And its second is that he refused the war booty recipients part of their rights for land taxation and made it to be dedicated upon the interests of the Muslims, and this is my accusation upon them due to what they have acknowledged with from that Rasool-Allah-saww apportioned the dedicated land, and it has been attested with by Al-Shafie, and Anas Bin Malik, and Al-Zubeyr, and Bilal, just as the adversaries have mentioned’.
و ثالثها: أنّ سيرة الرسول صلّى اللّه عليه و آله في الأراضي المفتوحة عنوة كانت أخذ حصّته عليه السلام من غلّتها دون الدراهم المعيّنة، و سيأتي بعض القول في ذلك في باب العلّة التي لم يغيّر عليه السلام بعض البدع في زمانه.
And its third is that the way (Seerah) of the Rasool-saww regarding the conquered lands taken by force, he-saww took his-saww share from its yield besides the designated Dirhams. And I (Majlisi) shall come with some of the word regarding that in the chapter of reasons which he-asws did not change the innovations during his-asws era’’.[16]
و منها: أنّه زاد الجزية عمّا قرّرها رسول اللّه صلّى اللّه عليه و آله، و هو حرام على مذهب فقهائهم الأربعة إلّا أحمد في رواية.
And from these is that he (Umar) increased the taxation from what Rasool-Allah-saww had already accepted, and it is prohibited upon their four doctrines of their jurists except Ahmad in (one) report’’.[17]
و منها: تغريب نصر بن الحجّاج و أبي ذويب من غير ذنب من المدينة،
And from these is the alienation of Nasr Bin Al-Hajjaj and Abu Zuweyb from Al-Medina without any wrongdoing
فقد روى ابن أبي الحديد في شرح النهج، عن محمد بن سعيد، قال: بينا عمر يطوف في بعض سكك المدينة إذا سمع امرأة تهتف من خدرها:
| هل من سبيل إلى خمر فأشربها | أم هل سبيل إلى نصر بن حجّاج | |
| إلى فتى ماجد الأعراق مقتبل | سهل المحيّا كريم غير ملجاج | |
| تنميه أعراق صدق حين تنسبه | أخي قداح عن المكروب فيّاج سامي النّواظر من بهر له قدم | |
| يضيء صورته في الحالك الدّاجي |
It has been reported by Abi Al-Hadeed in (the book) ‘Sharh Al-Nahj (Al-Balagah), from Muhammad Bin Saeed who said, ‘While Umar was circling in one of the markets of Al-medina when he heard a woman chanting (a poem) from her house, ‘Is there any way to wine so I can drink it, or is there a way to Nasr Bin Hajjaj to an inter-racial youth, of easy life, benevolent without a shelter, developing a true race when attributing my brother Qadah from Samy Al-Nawazir from his feet failing for him, illuminating his face in the darkness of destruction’.
فقال: ألا لا أرى معي رجلا تهتف به العواتق في خدورهنّ! عَلَيَّ بنصر بن حجّاج، فَأُتِيَ به، و إذا هو أحسن الناس وجها و عينا و شعرا، فأمر بشعره فجزّ، فخرجت له وجنتان كأنّهما قمر، فأمره أن يعتم فأعتم، ففتن النساء بعينيه، فقال عمر: لا و اللّه لا تساكنني بأرض أنا بها. فقال: و لم يا أمير المؤمنين؟!. قال: هو ما أقول لك، فسيّره إلى البصرة.
He said, ‘Indeed! I do not see any men with me to liberate in their houses! To me with Nasr Bin Hajjaj!’ They came with him, and there he was the most handsome face of the people, and eyes, and hair. He ordered with his hair and it was clipped, two cheeks emerged for him as it he was a moon. He ordered that it be dimmed, so it was darkened. The women were fascinated with his eyes. Umar said, ‘No, by Allah-azwj! You will not dwell in a land I am in’. He said, ‘And why, O commander of the faithful?’ He said, ‘It is what I am saying to you’. He made him travel to Al-Basra.
و خافت المرأة التي تسمّع عمر منها ما سمع أن يبدر إليها منه شيء، فدسّت إليه أبياتا:
| قل للأمير الذي يخشى بوادره | ما لي و للخمر أو نصر بن حجّاج | |
| إنّي بليت أبا حفص بغيرهما | شرب الحليب و طرف فاتر ساجي | |
| لا تجعل الظنّ حقّا أو تبيّنه | إنّ السّبيل سبيل الخائف الراجي | |
| ما منية قلتها عرضا بضائرة | و النّاس من هالك قدما و من ناجي | |
| إنّ الهوى رمية التقوى فقيّده | حفظي أقرّ بألجام و أسراجي |
And the woman was scared, the one who Umar had heard from her what he heard to, to rush anything from it to him, so she insinuated couplets to him, ‘Tell the ruler whose gestures are feared, what is it to me and the wine or Nasr Bin Hajjaj, I do not like Abu Hafs but others, I drink the milk and in quiet party. Do not make a guess to be a reality or a proof, the ways is a way of the fearful, hopeful. I did not mean what I say, I said it accidentally, and the people are from the destroyed ones and ones attaining salvation. The whims are a pelting of the lost piety, my protection. I acknowledge with the reins and the saddles’.
فبكى عمر، و قال: الحمد للّه الذي قيّد الهوى بالتقوى.
Umar cried and said, ‘The Praise is for Allah-azwj Who Restricted the whims by the piety’’.[18]
و منها: بدعة الطلاق،
From these is the innovation of the divorce
رُوِيَ فِي جَامِعِ الْأُصُولِ، عَنْ طَاوُسٍ، قَالَ: إِنَّ أَبَا الصَّهْبَاءِ كَانَ كَثِيرَ السُّؤَالِ لِابْنِ عَبَّاسٍ، قَالَ: أَ مَا عَلِمْتَ أَنَّ الرَّجُلَ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثاً قَبْلَ أَنْ يَدْخُلَ بِهَا جَعَلُوهَا وَاحِدَةً عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ أَبِي بَكْرٍ وَ صَدْراً مِنَ إِمَارَةِ عُمَرَ؟.
In (the book) ‘Jamie Al-Usool’, from Tawoos who said, ‘Abu Al-Sahba’a was frequently questioning to Ibn Abbas. He said, ‘Do you not know that when a man divorces his wife thrice before he copulates with her, it was made to be one (divorce) in the era of Rasool-Allah-saww, and Abu Bakr and most of the rule of Umar?’
قَالَ ابْنُ عَبَّاسٍ: بَلْ كَانَ الرَّجُلُ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثاً قَبْلَ أَنْ يَدْخُلَ بِهَا جَعَلُوهَا وَاحِدَةً عَلَى عَهْدِ رَسُولِ اللَّهِ (ص) وَ أَبِي بَكْرٍ وَ صَدْراً مِنْ إِمَارَةِ عُمَرَ، فَلَمَّا أَنْ رَأَى النَّاسُ قَدْ تَتَابَعُوا عَلَيْهَا قَالَ: أَجِيزُوهُنَّ عَلَيْهِمْ.
Ibn Abbas said, ‘The man, when he divorces his wife thrice before entering her, was made to be one (divorce) in the era of Rasool-Allah-azwj, and Abu Bakr, and most of the rule of Umar. When he (Umar) was the people to have followed it, he said, ‘They are allowed upon them’’.[19]
وَ فِي رِوَايَةِ مُسْلِمٍ: إِنَّ أَبَا الصَّهْبَاءِ قَالَ لِابْنِ عَبَّاسٍ: هَاتِ مِنْ هَنَاتِكَ، أَ لَمْ يَكُنْ طَلَاقُ الثَّلَاثِ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ أَبِي بَكْرٍ وَاحِدَةً؟. فَقَالَ: قَدْ كَانَ ذَلِكَ، فَلَمَّا كَانَ فِي عَهْدِ عُمَرَ تَتَابَعَ النَّاسُ فِي الطَّلَاقِ فَأَجَازَهُ عَلَيْهِمْ.
And it is reported in (the book) ‘Saheeh Muslim’ – ‘Abu Al-Sahba’a said to Ibn Abbas, ‘Give me your evil characteristics. Did not the three divorces happen to be (counted as) one in the era of Rasool-Allah-saww?’ He said, ‘That has been so, but when it was during the era of Umar, the people followed it in the divorce, and he allowed it to them’’.[20]
وَ فِي رِوَايَةٍ عَنْهُ: أَنَّ ابْنَ عَبَّاسٍ قَالَ: كَانَ الطَّلَاقُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ أَبِي بَكْرٍ وَ سَنَتَيْنِ مِنَ خِلَافَةِ عُمَرَ طَلَاقُ الثَّلَاثِ وَاحِدَةٌ، فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: إِنَّ النَّاسَ قَدِ اسْتَعْجَلُوا فِي أَمْرٍ كَانَتْ لَهُمْ فِيهِ أَنَاةٌ، فَلَوْ أَمْضَيْنَاهُ عَلَيْهِمُ .. فَأَمْضَاهُ عَلَيْهِمْ.
And in a report from him. ‘Ibn Abbas said, ‘The divorce in the era of Rasool-Allah-saww, and Abu Bakr, and two years from the caliphate of Umar, three divorces (in one sitting) was (counted as) one. Umar Bin Al-Khattab said, ‘The people have been hasty regarding a matter wherein was (to observe) patience. If it had been implemented upon them, I would have implemented it upon them’’.[21]
وَ فِي أُخْرَى: أَنَّ أَبَا الصَّهْبَاءِ قَالَ لِابْنِ عَبَّاسٍ: أَ تَعْلَمُ أَنَّمَا كَانَ الثَّلَاثُ تُجْعَلُ وَاحِدَةً عَلَى عَهْدِ رَسُولِ اللَّهِ (ص) وَ أَبِي بَكْرٍ وَ ثَلَاثاً مِنْ إِمَارَةِ عُمَرَ؟. فَقَالَ ابْنُ عَبَّاسٍ: نَعَمْ.
And in another (From Saheeh Muslim), ‘Abu Al-Sahba’a said to Ibn Abbas, ‘Do you know that rather the three (divorces) were made to be on in the era of Rasool-Allah-saww, and Abu Bakr, and three (years) from the rule of Umar?’ Ibn Abbad said, ‘Yes’’.[22]
و منها: تحويل المقام عن موضعه،
From these is the transfer of the standing place (of Ibrahim-as) away from its place
كما ورد في كثير من أخبارنا، و قال ابن أبي الحديد: قال المؤرّخون: إنّ عمر أوّل من سنّ قيام شهر رمضان في جماعة و كتب به إلى البلدان، و أوّل من ضرب في الخمر ثمانين، و أحرق بيت رويشد الثقفي و كان نبّاذا و أوّل من عسّ في عمله بنفسه، و أوّل من حمل الدّرّة و أدّب بها-، و قيل بعده: كان درّة عمر أهيب من سيف الحجّاج-.
Just as it has been referred in a lot of our reports and Ibn Abi Al-Hadeed said, ‘The historians have said that Umar was the first one to establish the way of standing (for Salat) in a month of Ramazan in congregation, and wrote with it to the cities, and the first one to whip eighty lashes regarding the wine, and burn down the house of Ruweyshi Al-Saqafi, and he was a Nabeez maker, and the first one to forget his own work, and the first one to carry the whip and discipline with it, and it is said that the whip of Umar was more feared than the sword of Al-Hajjaj’.
و أوّل من قاسم العمّال و شاطرهم أموالهم، و هو الذي هدم مسجد رسول اللّه صلّى اللّه عليه و آله و زاد فيه، و أدخل دار العباس فيما زاد، و هو الذي أخّر المقام إلى موضعه اليوم و كان ملصقا بالبيت .. إلى آخر ما ذكره. و قد أشار إلى تحويل المقام صاحب الكشّاف، قال: إنّ عمر سأل المطلب بن أبي وداعة: هل تدري أين كان موضعه الأول؟. قال: نعم، فأراه موضعه اليوم.
And he was the first one who apportioned the wealth of the office bearers and their shares, and he is the one who demolished the Masjid of Rasool-Allah-saww and increased in it, and included the house of Al-Abbas in what was added, and he is the one who move the standing place (of Ibrahim-as) to its place today, and it was stuck with the House (Kaaba), up to the end of what he mentioned. And the author of ‘Al Kashaaf’ has indicated to the transfer of the standing place (of Ibrahim-as). He said, ‘Umar asked Al Muttalib Bin Abu Wada’at, ‘Do you know where what its former place?’ He said, ‘Yes’. He showed him its place (where it is) today’’.[23] (not a Hadeeth)
وَ رَوَى ثِقَةُ الْإِسْلَامِ فِي الْكَافِي، بِإِسْنَادِهِ عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ: أَدْرَكْتَ الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِ؟. قَالَ: نَعَمْ، أَذْكُرُ وَ أَنَا مَعَهُ فِي الْمَسْجِدِ الْحَرَامِ وَ قَدْ دَخَلَ فِيهِ السَّيْلُ وَ النَّاسُ يَقُومُونَ عَلَى الْمَقَامِ يَخْرُجُ الْخَارِجُ يَقُولُ: قَدْ ذَهَبَ بِهِ، وَ يَخْرُجُ مِنْهُ الْخَارِجُ فَيَقُولُ: هُوَ مَكَانَهُ،
And it is reported by the trustworthy of Al Islam (Al Kulayni) in (the book) ‘Al Kafi’, by his chain from Zurara who said,
‘I said to Abu Ja’far-asws, ‘Did you-asws come across Al-Husayn-asws?’ He-asws said: ‘Yes, I-asws remember and I-asws was with him-asws in the Sacred Masjid, and the flood had entered into it, and the people were standing upon the standing place (of Ibrahim-as). Someone coming out said, ‘It (flood) has gone with it’. And someone coming out from it said, ‘It is still in its place’.
قَالَ فَقَالَ لِي: يَا فُلَانُ! مَا صَنَعَ هَؤُلَاءِ؟. فَقُلْتُ لَهُ: أَصْلَحَكَ اللَّهُ! يَخَافُونَ أَنْ يَكُونَ السَّيْلُ قَدْ ذَهَبَ بِالْمَقَامِ. فَقَالَ: نَادِ: إِنَّ اللَّهَ قَدْ جَعَلَهُ عَلَماً لَمْ يَكُنْ لِيَذْهَبَ بِهِ فَاسْتَقِرُّوا،
He (the narrator) said, ‘He-asws said to me: ‘O so and so! What are they making of it?’ I said, ‘May Allah-azwj Keep you-asws well! They are fearing that the torrent may have swept away the Standing Place (of Ibrahim-as)’. He-asws said: ‘Announce that Allah-azwj the Exalted has Made it as a flag, it cannot happen that it would be gone away with, therefore, be calm!’
وَ كَانَ مَوْضِعُ الْمَقَامِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ عِنْدَ جِدَارِ الْبَيْتِ، فَلَمْ يَزَلْ هُنَاكَ حَتَّى حَوَّلَهُ أَهْلُ الْجَاهِلِيَّةِ إِلَى الْمَكَانِ الَّذِي هُوَ فِيهِ الْيَوْمَ، فَلَمَّا فَتَحَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَكَّةَ رَدَّهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ،
And the place of the Al-Maqam (standing place of Ibrahim-as) in which Ibrahim-as had placed it was by the wall of the House (Kaaba). It did not cease to be over there until the people of the pre-Islamic period transferred it to the place in which it is today. When the Prophet-saww conquered Makkah, he-saww returned it to the place in which Ibrahim-as had place it.
فَلَمْ يَزَلْ هُنَاكَ إِلَى أَنْ وَلِيَ عُمَرُ بْنُ الْخَطَّابِ، فَسَأَلَ النَّاسَ: مَنْ مِنْكُمْ يَعْرِفُ الْمَكَانَ الَّذِي كَانَ فِيهِ الْمَقَامُ؟. فَقَالَ رَجُلٌ: أَنَا، قَدْ كُنْتُ أَخَذْتُ مِقْدَارَهُ بِنِسْعٍ فَهُوَ عِنْدِي، فَقَالَ: تَأْتِينِي بِهِ، فَأَتَاهُ بِهِ فَقَاسَهُ ثُمَّ رَدَّهُ إِلَى ذَلِكَ الْمَكَانِ.
It did not cease to be over there until Umar Bin Al-Khattab ruled. He asked the people, ‘Who from you knows the place in which Al-Maqam was at’ A man said, ‘I do, I had taken its measurement with a belt, and it is with me’. He said, ‘Come to me with it’. He measured it, then returned it to that place’’.[24]
و منها: تغيير الجزية عن النصارى،
And from these is the change to the taxation from the Christians
فقد رُوِيَ عَنِ الصَّادِقِ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: إِنَّ بَنِي تَغْلِبَ مِنْ نَصَارَى الْعَرَبِ أَنِفُوا وَ اسْتَنْكَفُوا مِنْ قَبُولِ الْجِزْيَةِ وَ سَأَلُوا عُمَرَ أَنْ يُعْفِيَهُمْ عَنِ الْجِزْيَةِ وَ يُؤَدُّوا الزَّكَاةَ مُضَاعَفاً، فَخَشِيَ أَنْ يَلْحَقُوا بِالرُّومِ، فَصَالَحَهُمْ عَلَى أَنْ صَرَفَ ذَلِكَ عَنْ رُءُوسِهِمْ وَ ضَاعَفَ عَلَيْهِمُ الصَّدَقَةَ فَرَضُوا بِذَلِكَ.
It has been reported from Al-Sadiq-asws having said: ‘The clan of Taghlib, from the Christian Arabs stopped and loosened from accepting the taxation and asked Umar to excuse them from the taxation and they would pay the double Zakaat (instead). He feared that they might join up with Rome, so he reconciled with them upon turning that away from their heads and doubled the charities (Zakaat) upon them, and the agreed to that’’.[25] (وسائل الشّيعة 16- 286 حديث 22)
وَ قَالَ الْبَغَوِيُّ فِي شَرْحِ السُّنَّةِ: رُوِيَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَامَ نَصَارَى الْعَرَبِ عَلَى الْجِزْيَةِ، فَقَالُوا: نَحْنُ عَرَبٌ لَا نُؤَدِّي مَا يُؤَدِّي الْعَجَمُ، وَ لَكِنْ خُذْ مِنَّا كَمَا يَأْخُذُ بَعْضُكُمْ مِنْ بَعْضٍ يَعْنُونَ الصَّدَقَةَ-. فَقَالَ عُمَرُ: هَذَا فَرَضَ اللَّهُ عَلَى الْمُسْلِمِينَ.
And Al-Bagawy said in commentary of the Sunnah, ‘It is reported that Umar Bin Al-Khattab hurled the taxation upon the Christian Arabs. They said, ‘We are Arabs. We will not pay what the non-Arabs pay, but take from us just as you are taking from each other’ – meaning the charity (Zakaat). Umar said, ‘This is an Obligation upon the Muslims’.
قَالُوا: فَزِدْ مَا شِئْتَ بِهَذَا الِاسْمِ لَا بِاسْمِ الْجِزْيَةِ، فَرَاضَاهُمْ عَلَى أَنْ ضَعَّفَ عَلَيْهِمُ الصَّدَقَةَ. انتهى.
They said, ‘Add whatever name you like with this, not by the name of ‘tax’. He agreed with them upon that the charity (Zakaat) would be double upon them’. End.[26]
و منها : ما روي أنّ عمر أطلق تزويج قريش في سائر العرب و العجم، و تزويج العرب في سائر العجم، و منع العرب من التزويج في قريش، و منع العجم من التزويج في العرب فأنزل العرب مع قريش، و العجم مع العرب منزلة اليهود و النصارى، إذ أطلق تعالى للمسلمين التزويج في أهل الكتاب، و لم يطلق تزويج أهل الكتاب في المسلمين.
And from these is what is reported that Umar divorced the marriage of Quraysh among the rest of the Arabs and the non-Arabs, and marriage of the Arab among rest of the non-Arabs, and forbade the Arab from marrying into Quraysh, and forbade the non-Arab from marrying among the Arabs. He lowered the Arabs with Quraysh, and the non-Arabs with the Arabs at the status of the Jews and the Christians when he divorced the marriages of the Muslims (women) among the people of the Book, and did not divorce the marriages of the people of the Book (women) among the Muslims.[27]
وَ قَدْ زَوَّجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ ضُبَاعَةَ بِنْتَ الزُّبَيْرِ بْنِ عَبْدِ الْمُطَّلِبِ مِنَ الْمِقْدَادِ بْنِ الْأَسْوَدِ الْكِنْدِيِّ وَ كَانَ مَوْلًى لِبَنِي كِنْدَةَ ثُمَّ قَالَ: أَ تَعْلَمُونَ لِمَ زَوَّجْتُ ضُبَاعَةَ بِنْتَ عَمِّي مِنَ الْمِقْدَادِ؟. قَالُوا: لَا. قَالَ: لِيَتَّضِعَ النِّكَاحُ فَيَنَالَهُ كُلُّ مُسْلِمٍ، وَ لِتَعْلَمُوا (إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ). ، فهذه سنّة،
And Rasool-Allah-saww had got Zuba’a daughter of Al-Zubeyr married to the son of Abdul Muttalib-asws to Al Miqdad Bin Al Aswad Al Kindy, and he was a slave of the clan of Kinda, then said: ‘Do you know why I-saww got Zuba’a daughter of my-saww uncle-as to be married to Al-Miqdad?’ They said, ‘No’. He-saww said: ‘In order to place the (rules of) the marriage, so every Muslim can attain it, and for you to know that Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13]’. So, this is the Sunnah.
وَ قَدْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي.
And Rasool-Allah-saww has said: ‘One who turns away from my-saww Sunnah, he isn’t from me-saww’’.[28] (without narrators)
وَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: أَ تَزَوَّجُ الْمَوَالِي بِالْعَرَبِيَّاتِ؟!. فَقَالَ: تَتَكَافَأُ دِمَاؤُكُمْ وَ لَا تَتَكَافَأُ فُرُوجُكُمْ؟!. و قال سبحانه: (إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ) ، و قال: (إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ).
And it was said to Amir Al-Momineen-asws, ‘Can the slaves marry the Arab women?’ He-asws said: ‘Your bloods are a match and your private parts are not a match? And the Glorious Said: But rather, the Momineen are brothers, [49:10], and Said: Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13]’’.[29]
و منها: المسح على الخفّين،
And from these is the wiping over the socks (during Wudu’u)
كما رواه الشَّيْخُ فِي التَّهْذِيبِ، بِإِسْنَادِهِ عَنْ رَقَبَةَ بْنِ مَصْقَلَةَ، قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ، فَسَأَلْتُهُ عَنْ أَشْيَاءَ، فَقَالَ: إِنِّي أَرَاكَ مِمَّنْ يُفْتِي فِي مَسْجِدِ الْعِرَاقِ؟. فَقُلْتُ: نَعَمْ. قَالَ: فَقَالَ لِي: مَنْ أَنْتَ؟. فَقُلْتُ: ابْنُ عَمٍّ لِصَعْصَعَةَ. فَقَالَ: مَرْحَباً بِكَ يَا ابْنَ عَمِّ صَعْصَعَةَ.
As is reported by the sheykh in (the book) ‘Al Tahzeeb’, by his chain from Raqabah Bin Maswala who said,
‘I entered to see Abu Ja’far-asws and asked him-asws about (few) things. He-asws said: ‘I see you are from the ones who issue verdicts (Fatwas) in the Masjid of Al-Iraq?’ I said, ‘Yes’. He-asws said to me: ‘Who are you?’ I said, ‘A son of an uncle of Sa’sah’. He-asws said: ‘Welcome to you, O son of an uncle of Sa’sah’.
فَقُلْتُ لَهُ: مَا تَقُولُ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ؟. فَقَالَ: كَانَ عُمَرُ يَرَاهُ ثَلَاثاً لِلْمُسَافِرِ وَ يَوْماً وَ لَيْلَةً لِلْمُقِيمِ، وَ كَانَ أَبِي لَا يَرَاهُ فِي سَفَرٍ وَ لَا حَضَرٍ،
I said to him-asws, ‘What are you-asws saying regarding the wiping upon the two socks (during Wudu’u)?’ He-asws said: ‘Umar used to view three for the traveller and one day and one night for the non-traveller, and my-asws father-asws neither viewed it during travel nor during staying’.
فَلَمَّا خَرَجْتُ مِنْ عِنْدِهِ فَقُمْتُ عَلَى عَتَبَةِ الْبَابِ، فَقَالَ لِي: أَقْبِلْ يَا ابْنَ عَمِّ صَعْصَعَةَ، فَأَقْبَلْتُ عَلَيْهِ، فَقَالَ: إِنَ الْقَوْمَ كَانُوا يَقُولُونَ بِرَأْيِهِمْ فَيُخْطِئُونَ وَ يُصِيبُونَ، وَ كَانَ أَبِي لَا يَقُولُ بِرَأْيِهِ.
When I went out from his-asws presence, I stood at the threshold of the door. He-asws said to me: ‘O son of an uncle of Sa’sah!’ I turned to face him-asws. He-asws said: ‘The people were saying by their own opinions, so they were being mistaken and being correct, and my-asws father-asws did not say it by his-asws opinion’’.[30]
وَ بِإِسْنَادِهِ، عَنْ زُرَارَةَ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ، قَالَ: سَمِعْتُهُ يَقُولُ: جَمَعَ عُمَرُ بْنُ الْخَطَّابِ أَصْحَابَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ فِيهِمْ عَلِيٌّ عَلَيْهِ السَّلَامُ، وَ قَالَ: مَا تَقُولُونَ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ؟.
And by his chain from Zurara, from Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Umar Bin Al-Khattab gathered the companions of the Prophet-saww and among them was Ali-asws, and said, ‘What are you saying regarding the wiping upon the socks (during the Wudu’u)?’
فَقَامَ الْمُغِيرَةُ بْنُ شُعْبَةَ، فَقَالَ: رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَمْسَحُ عَلَى الْخُفَّيْنِ. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: قَبْلَ (الْمَائِدَةِ) أَوْ بَعْدَهَا؟. فَقَالَ: لَا أَدْرِي. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: سَبَقَ الْكِتَابُ الْخُفَّيْنِ، إِنَّمَا أُنْزِلَتِ الْمَائِدَةُ قَبْلَ أَنْ يُقْبَضَ بِشَهْرَيْنِ أَوْ ثَلَاثَةٍ.
Al-Mugheira Bin Shuba stood up and said, ‘I saw Rasool-Allah-saww wiping upon the socks’. Ali-asws said: ‘Before (Revelation of Surah Al-Maidah) or after it?’ He said, ‘I don’t know’. Ali-asws said: ‘The Book preceded the socks. But rather, (Surah) Al-Maidah was Revealed before he-saww passed away, by two months or three’’.[31]
فَعَنْ عَائِشَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ قَالَ: أَشَدُّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ رَأَى وُضُوءَهُ عَلَى جِلْدِ غَيْرِهِ.
From Ayesha (Non-Shia source), from the Prophet-saww having said: ‘The people of most intense regret on the Day of Qiyamah would be one who sees his Wudu’u to be upon the skin of someone else’’.[32]
وَ رُوِيَ عَنْهَا، أَنَّهَا قَالَتْ: لَأَنْ أَمْسَحَ عَلَى ظَهْرِ عَيْرٍ بِالْفَلَاةِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَمْسَحَ عَلَى خُفِّي.
And it is reported from her, she said (Prophet-saww said), ‘If I-saww were to wipe upon the back of a donkey in the desert, it would be more beloved to me than if I were to wipe upon my socks’.[33]
وَ عَنْهَا، قَالَتْ: لَأَنْ يُقْطَعَ رِجْلَايَ بِالْمَوَاسِي أَحَبُّ إِلَيَّ مِنْ أَنْ أَمْسَحَ عَلَى الْخُفَّيْنِ.
And from her, she said (Prophet-saww said), ‘If I-saww were to cut off my legs with the saw it would be more beloved to me than if I-saww were to wipe upon the two socks’’.[34]
و منها: نقص تكبير من الصلاة على الجنائز و جعلها أربعا،
And from these is the reduction of (exclamations of) Takbeer from Salat upon the deceased, and he made these to be four
قَالَ: ابْنُ حَزْمٍ فِي كِتَابِ الْمُحَلَّى: وَ احْتَجَّ مَنْ مَنَعَ أَكْثَرَ مِنْ أَرْبَعٍ بِخَبَرٍ رَوَيْنَاهُ مِنْ طَرِيقِ وَكِيعٍ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ عَامِرِ بْنِ شَقِيقٍ، عَنْ أَبِي وَائِلٍ، قَالَ: جَمَعَ عُمَرُ بْنُ الْخَطَّابِ النَّاسَ فَاسْتَشَارَهُمْ فِي التَّكْبِيرِ عَلَى الْجِنَازَةِ، فَقَالُوا: كَبَّرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ سَبْعاً وَ خَمْساً وَ أَرْبَعاً، فَجَمَعَهُمْ عُمَرُ عَلَى أَرْبَعِ تَكْبِيرَاتٍ.
He said, ‘Ibn Hazam in the book ‘Al Muhalla’, and it is argued by one who refuse, refusing, more than the four, by news we have reported it from the way of Wakie, from Sufyan Al Sowry, from Aamir Bin Shaqeeq, from Abu Wail who said,
‘Umar Bin Al-Khattab gathered the people and consulted them regarding the exclamations of Takbeer upon the deceased. They said, ‘The Prophet-saww exclaimed seven, and five, and four Takbeers. Umar united them upon exclamations of four Takbeers’’.[35]
كما رواه مُسْلِمٌ فِي صَحِيحِهِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ: كَانَ زَيْدٌ يُكَبِّرُ عَلَى جَنَائِزِنَا أَرْبَعاً، وَ إِنَّهُ كَبَّرَ عَلَى جِنَازَةٍ خَمْساً، فَسَأَلْتُهُ، فَقَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] يُكَبِّرُهَا.
Just as is reported by Muslim in his (book) ‘Saheeh’, from Abdul Rahman Bin Abu Layli who said, ‘Zayd used to exclaim four Takbeers upon our deceased (funeral), and he (Umar) exclaimed five upon the deceased. I asked him, and he said, ‘Rasool-Allah-saww used to exclaim these Takbeers’’.[36]
وَ رَوَاهُ فِي جَامِعِ الْأُصُولِ، عَنْ مُسْلِمٍ وَ النَّسَائِيِ وَ أَبِي دَاوُدَ وَ التِّرْمِذِيِ، وَ قَالَ: وَ فِي رِوَايَةِ النَّسَائِيِّ: أَنَّ زَيْدَ بْنَ أَرْقَمَ صَلَّى عَلَى جِنَازَةٍ فَكَبَّرَ عَلَيْهَا خَمْساً وَ قَالَ: كَبَّرَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ].
And it is reported in (the book) ‘Jamie Al-Usool’, from Muslim, and Al-Nasaie, and Abu Dawood, and Al-Tirmizi, and said, ‘And in a report of Al-Nasaie, ‘Zayd Bin Arqam prayed Salat upon the deceased and he exclaimed five Takbeers upon it, and said, ‘Rasool-Allah-saww had exclaimed these Takbeers’’.[37]
وَ رَوَى ابْنُ شِيرَوَيْهِ فِي الْفِرْدَوْسِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] كَانَ يُصَلِّي عَلَى الْمَيِّتِ خَمْسَ تَكْبِيرَاتٍ.
And it is reported by Ibn Sheyrawiya in (the book) ‘Al-Firdows’ that the Prophet-saww used to pray Salat upon the dead by exclaiming five Takbeers’’.[38]
و منها: مَا رَوَاهُ مَالِكٌ فِي الْمُوَطَّإِ وَ حَكَاهُ فِي جَامِعِ الْأُصُولِ، عَنِ ابْنِ الْمُسَيَّبِ، قَالَ: أَبَى عُمَرُ أَنْ يُوَرِّثَ أَحَداً مِنَ الْأَعَاجِمِ إِلَّا أَحَداً وُلِدَ فِي الْعَرَبِ.
And from these is what is reported by Malik in (the book) ‘Al-Muwatta’, and is narrated in (the book) ‘Jamie Al-Usools, from Ibn Al-Musayyab who said, ‘Umar refused to let anyone from non-Arabs to inherit except one who is born among the Arabs’.
قَالَ: وَ زَادَ رَزِينٌ وَ امْرَأَةٌ جَاءَتْ حَامِلًا فَوَلَدَتْ فِي الْعَرَبِ فَهُوَ يَرِثُهَا إِنْ مَاتَتْ وَ تَرِثُهُ إِنْ مَاتَ مِيرَاثَهُ مِنْ كِتَابِ اللَّهِ. انتهى.
He said, ‘And Razeyn has added, ‘And a pregnant woman came and gave birth among the Arabs, so he inherited her if she died, and she would inherit him if he died, his inheritance being from the Book of Allah-azwj’. End.[39]
و منها: القول بالعول و التعصيب في الميراث
And from these – The word with the provision and the prejudice in the inheritances
رواه الشَّهِيدُ الثَّانِي رَحِمَهُ اللَّهُ وَ غَيْرُهُ: عَنْ أَبِي طَالِبٍ الْأَنْبَارِيِّ، عَنْ أَبِي بَكْرٍ الْحَافِظِ، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْحُصَيْنِ، عَنْ يَعْقُوبَ بْنِ إِبْرَاهِيمَ بْنِ سَعْدٍ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ أَبِي إِسْحَاقَ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، قَالَ: دَخَلْتُ عَلَى ابْنِ عَبَّاسٍ، فَجَرَى ذِكْرُ الْفَرَائِضِ وَ الْمَوَارِيثِ، فَقَالَ ابْنُ عَبَّاسٍ: سُبْحَانَ اللَّهِ الْعَظِيمِ! أَ تَرَوْنَ الَّذِي أَحْصَى رَمْلَ عَالِجٍ عَدَداً جَعَلَ فِي مَالٍ نِصْفَيْنِ وَ ثُلُثاً وَ رُبُعاً أَوْ قَالَ: نِصْفاً وَ نِصْفاً وَ ثُلُثاً وَ هَذَانِ النِّصْفَانِ قَدْ ذَهَبَا بِالْمَالِ، فَأَيْنَ مَوْضِعُ الثُّلُثِ؟!
It is reported by the second martyr and other, from Abu Talib Al Ansari, from Abu Bakr the memoriser, from Ali Bin Muhammad Bin Al Husayn, from Yaqoub Bin Ibrahim Bin Sa’ad, from his father, from Muhammad Bin Abi Is’haq, from Al Zuhry, from Ubeydullah Bin Abdullah Bin Utba who said,
‘I entered to see Ibn Abbas and the discussion flowed on the Obligations and the inheritances. Ibn Abbas said, ‘Glory be to Allah-azwj the Magnificent! Are you viewing that the One-azwj Who Counts the number of grains of sand of (mount) Aalij would Make in the wealth, half, and third, and quarter?’ Or said, ‘Half, and half, and third, and these two halves to go away with the wealth, so where is the place of the third?!’
فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ الْبَصْرِيُّ: يَا أَبَا الْعَبَّاسِ! فَمَنْ أَوَّلُ مَنْ أَعَالَ الْفَرَائِضَ؟. فَقَالَ: عُمَرُ بْنُ الْخَطَّابِ، لَمَّا الْتَفَّتْ عِنْدَهُ الْفَرَائِضُ وَ دَفَعَ بَعْضُهَا بَعْضاً، فَقَالَ: وَ اللَّهِ مَا أَدْرِي أَيَّكُمْ قَدَّمَ اللَّهُ وَ أَيَّكُمْ أَخَّرَ، وَ مَا أَجِدُ شَيْئاً هُوَ أَوْسَعُ إِلَّا أَنْ أَقْسِمَ عَلَيْكُمْ هَذَا الْمَالَ بِالْحِصَصِ، وَ أَدْخَلَ عَلَى كُلِّ ذِي حَقٍّ مَا دَخَلَ عَلَيْهِ مِنْ عَوْلِ الْفَرِيضَةِ، وَ ايْمُ اللَّهِ لَوْ قَدَّمَ مَنْ قَدَّمَ اللَّهُ وَ أَخَّرَ مَنْ أَخَّرَ اللَّهُ مَا عَالَتْ فَرِيضَةٌ
Zufar Bin Aws Al-Basry said to him, ‘O Abu Al-Abbas! So, who was the first one to give justifications of the Obligations?’ He said, ‘Umar Bin Al-Khattab. When the Obligations were turned around to him, and he handed over part of it to part, he said, ‘By Allah-azwj! I do not know which one of you did Allah-azwj Advanced and which ones of you He-azwj Placed back, and I cannot find anything which is vaster except that I am apportioning upon you this wealth by the quotas, and I shall enter upon each one a right what had entered upon him from the provision of the Obligation. And I swear by Allah-azwj! If I were to place ahead the one whom Allah-azwj had Placed ahead, and placed back the one whom Allah-azwj had Placed back, an Obligation would not have been provided’.
فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ: فَأَيَّهَا قَدَّمَ وَ أَيَّهَا أَخَّرَ؟. فَقَالَ: كُلُّ فَرِيضَةٍ. لَمْ يُهْبِطْهَا اللَّهُ عَزَّ وَ جَلَّ عَنْ فَرِيضَةٍ إِلَّا إِلَى فَرِيضَةٍ، فَهَذَا مَا قَدَّمَ اللَّهُ. وَ أَمَّا مَا أَخَّرَ فَكُلُّ فَرِيضَةٍ إِذَا زَالَتْ عَنْ فَرْضِهَا لَمْ يَكُنْ لَهَا إِلَّا مَا بَقِيَ، فَتِلْكَ الَّتِي أَخَّرَ،
Zufer Bin Aws said to him, ‘So, which of these is ahead and which of these is last?’ He said, ‘All are an Obligation. Allah-azwj Mighty and Majestic did not Bring down from an Obligation except to an Obligation. So, this is what Allah-azwj had Advanced. And as for what He-azwj has Placed back, so each Obligation, when it is removed from an Obligation, there would not happen to be for it except what remains, so that is which is placed back.
وَ أَمَّا الَّذِي قَدَّمَ، فَالزَّوْجُ لَهُ النِّصْفُ فَإِذَا دَخَلَ عَلَيْهِ مَا يُزِيلُهُ عَنْهُ رَجَعَ إِلَى الرُّبُعِ لَا يُزِيلُهُ عَنْهُ شَيْءٌ، وَ الزَّوْجَةُ لَهَا الرُّبُعُ فَإِذَا زَالَتْ عَنْهُ صَارَتْ إِلَى الثُّمُنِ لَا يُزِيلُهَا عَنْهُ شَيْءٌ، وَ الْأُمُّ لَهَا الثُّلُثُ فَإِذَا زَالَتْ عَنْهُ صَارَتْ إِلَى السُّدُسِ لَا يُزِيلُهَا عَنْهُ شَيْءٌ،
And as for that which is ahead, so it is the husband. For him is the half. When it is entered upon him what would remove it from him, he would return to the quarter, nothing would be removed from him. And the wife, for her is the quarter, so when it is removed from it, she would come to the eight, nothing would be removed from it. And the mother, for her is the third, and when it is removed from it, she would come to the sixth, nothing would be removed from it.
فَهَذِهِ الْفَرَائِضُ الَّتِي قَدَّمَ اللَّهُ عَزَّ وَ جَلَّ، وَ أَمَّا الَّتِي أَخَّرَ، فَفَرِيضَةُ الْبَنَاتِ وَ الْأَخَوَاتِ لَهُنَّ النِّصْفُ وَ الثُّلُثَانِ، فَإِذَا أَزَالَتْهُنَّ الْفَرَائِضُ عَنْ ذَلِكَ لَمْ يَكُنْ لَهُنَّ إِلَّا مَا بَقِيَ، فَتِلْكَ الَّتِي أَخَّرَ،
Thus, these are the Obligations which Allah-azwj Mighty and Majestic has Placed ahead. And as for what which He-azwj Placed back, it is the Obligation of the daughters and the sister. For them is the half and the two-thirds. When the Obligation is removed from that, there will not happen to be for them except what remains. Thus, this is which is placed back.
فَإِذَا اجْتَمَعَ مَا قَدَّمَ اللَّهُ تَعَالَى وَ مَا أَخَّرَ، بُدِئَ بِمَا قَدَّمَ اللَّهُ فَأُعْطِيَ حَقَّهُ كَامِلًا، فَإِنْ بَقِيَ شَيْءٌ كَانَ لِمَنْ أَخَّرَ، وَ إِنْ لَمْ يَبْقَ شَيْءٌ فَلَا شَيْءَ لَهُ،
So, when it is gathered, what Allah-azwj the Exalted Placed ahead and what He-azwj Placed back, I would begin with what Allah-azwj has Placed first, and I would give him his right, complete. If something remains, it would be for the one placed back, and if there does not remain anything, then there would be nothing for him’.
فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ: فَمَا مَنَعَكَ أَنْ تُشِيرَ بِهَذَا الرَّأْيِ عَلَى عُمَرَ؟. فَقَالَ: هِبْتُهُ، وَ اللَّهِ وَ كَانَ امْرَأً مَهِيباً، قَالَ الزُّهْرِيُّ: وَ اللَّهِ لَوْ لَا أَنْ تَقَدَّمَ ابْنُ عَبَّاسٍ إِمَامَ عَدْلٍ كَانَ أَمْرُهُ عَلَى الْوَرَعِ أَمْضَى أَمْراً وَ حَكَمَ بِهِ وَ أَمْضَاهُ لَمَا اخْتَلَفَ عَلَى ابْنِ عَبَّاسٍ اثْنَانِ.
Zufer Bin Aws said to him, ‘What prevents you from consulting this opinion upon Umar?’ He said, ‘His nature. By Allah-azwj, and he was a scary man’. Al-Zuhry said, ‘By Allah-azwj! If you were to send Ibn Abbas ahead as a just imam, he would instruct him upon the devoutness, he would implement a matter and judge with it, and he would implement it, as not two people differ upon Ibn Abbas’’.[40]
و منها: التثويب، و هو قول: الصلاة خير من النوم، في الأذان.
And from these is the ‘Tasweeb’, and it is the word, ‘The Salat is better than the sleep’ in the Azaan
It has been reported in (the book) ‘Jamie Al-Usool, from what is reported from (the book) ‘Al-Muwatta’. He said, ‘From Malik, it reached him that the Muezzin (proclaimer of the Azaan) came to Umar to proclaim for the morning Salat, and he found him to be asleep. He said, ‘The Salat is better than the sleep!’ So, Umar instructed him that he make it to be in the morning (Azaan)’’.[41] (جامع الأصول 5- 286 حديث 3360).
الخامس عشر:
The fifteenth – He used to give from the public treasury what is not allowed
أنّه كان يعطي من بيت المال ما لا يجوز، فأعطى عائشة و حفصة عشرة آلاف درهم في كلّ سنة، و حرم أهل البيت عليهم السلام خمسهم الذي جعله اللّه لهم، و كان عليه ثمانون ألف درهم من بيت المال يوم مات على سبيل القرض،
It so happened that he was giving from the public treasury what is not allowed – he gave Ayesha and Hafsa twenty thousand Dirhams during every year, and deprived People-asws of the Household their-asws Khums which Allah-azwj had Made it to be for them-asws, and he had eighty thousand Dirhams upon him from the public treasury on the day he died upon the way of loans.
قَالَ ابْنُ أَبِي الْحَدِيدِ: رَوَى أَبُو الْفَرَجِ عَبْدُ الرَّحْمَنِ بْنُ عَلِيٍّ الْجَوْزِيُّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، قَالَ: اسْتَشَارَ عُمَرُ الصَّحَابَةَ بِمَنْ يَبْدَأُ فِي الْقَسْمِ وَ الْفَرِيضَةِ؟، فَقَالُوا: ابْدَأْ بِنَفْسِكَ. فَقَالَ: بَلْ أَبْدَأُ بِآلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ ذَوِي قَرَابَتِهِ، فَبَدَأَ بِالْعَبَّاسِ.
Ibn Abi Al-Hadeed said, ‘It is reported by Abu Al-Faraj Abdul Rahman Bin Ali Al-Jawzi, from Abu Salama Bin Abdul Rahman who said, ‘Umar consulted the companions with who he should begin within the apportionment of the Obligations? They said, ‘Begin with yourself’. He said, ‘But I shall begin with family of Rasool-Allah-saww and his-saww next of kin’. So, he began with Al-Abbas.
قَالَ ابْنُ الْجَوْزِيِّ: رُوِيَ أَنَّهُ فَرَضَ لَهُ خَمْسَةَ عَشَرَ أَلْفاً، وَ رُوِيَ أَنَّهُ فَرَضَ لَهُ اثْنَيْ عَشَرَ أَلْفاً، وَ هُوَ الْأَصَحُّ، ثم فرض لزوجات رسول اللّه صلّى اللّه عليه [و آله] لكلّ واحدة عشرة آلاف، و فضّل عائشة عليهنّ بألفين فأبت، فقال: ذلك لفضل منزلتك عند رسول اللّه صلّى اللّه عليه [و آله]، فإذا أخذت فشأنك، و استثنى عن الزوجات جويرية و صفّية و ميمونة ففرض لكلّ واحدة منهنّ ستّة آلاف،
Ibn Al-Jawzi said, ‘It is reported that he necessitated fifteen thousand for him. And it is reported that he necessitated twelve thousand, and it is more correct. Then he obligated for the wives of Rasool-Allah-saww, ten thousand for each one, and preferred Ayesha over them with two thousand, but she refused. He said, ‘That is for the merit of your status in the presence of Rasool-Allah-azwj, if you take it, it would be your concern’. And he excluded from the wives – Juweiria, and Safiya, and Maymouna, and he obligated for each one of them, six thousand.
فقالت عائشة: إنّ رسول اللّه صلّى اللّه عليه [و آله] يعدل بيننا.
Ayesha said, ‘Rasool-Allah-saww equated between us’.
قال ابن الجوزي: و أدخل عمر في أهل بدر ممّن لم يحضر بدرا أربعة، و هم الحسن و الحسين عليهما السلام و أبو ذرّ و سلمان، ففرض لكلّ واحد منهم خمسة آلاف.
Ibn Al-Jawzi said, ‘And Umar included among the people of Badr, from the ones who did not attend Badr, four, and they are Al-Hassan-asws and Al-Husayn-asws, and Abu Zarr-ra, and Salman-ra. He Obligated for each other of them, five thousand.[42] (this is not a Hadeeth)
وَ رَوَى الْبُخَارِيُ وَ مُسْلِمٌ وَ غَيْرُهُمَا بِأَسَانِيدَ عَدِيدَةٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ لِلْأَنْصَارِ فِي مَقَامِ التَّسْلِيَةِ قَرِيباً مِنْ وَفَاتِهِ: سَتَلْقَوْنَ بَعْدِي أَثَرَةً، فَاصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الْحَوْضِ.
And it is reported by Al-Bukhari, and Muslim, and other with a number of chains that the Prophet-saww said to the Helpers in a place of relaxation, near from his-saww expiry: ‘You will be facing prejudices after me-saww, so be patient until you meet me-saww at the Fountain’’.[43] (a non-Shia source)
أنّ أمير المؤمنين عليه السلام أبطل سيرة عمر في ذلك، و ردّ الناس إلى السنّة و القسم بالسويّة. ، و هو عليه السلام يدور مع الحقّ و يدور الحقّ معه حيثما دار بنصّ الرسول صلّى اللّه عليه و آله.
Amir Al-Momineen-asws invalidated the way of Umar regarding that and returned the people to the Sunnah and the apportioning with the equal-ness, and he-asws circulated with the truth and the truth circulated with him-asws wherever he-asws circulated, in accordance to Rasool-Allah-saww’.[44]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فِي بَعْضِ احْتِجَاجِهِ عَلَى طَلْحَةَ وَ الزُّبَيْرِ: وَ أَمَّا مَا ذَكَرْتُمَا مِنْ أَمْرِ الْأُسْوَةِ فَإِنَّ ذَلِكَ أَمْرٌ لَمْ أَحْكُمْ أَنَا فِيهِ بِرَأْيِي وَ لَا وَلِيتُهُ هَوًى مِنِّي، بَلْ وَجَدْتُ أَنَا وَ أَنْتُمَا مَا جَاءَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ قَدْ فُرِغَ مِنْهُ
And Amir Al-momineen-asws said in one of his-asws argumentation against Talha and Al-Zubeyr (in Nahj Al-Balagah): ‘And as for what you two are mentioned from the matter of the equality, that is a matter I-asws will not decide in it with my-asws opinion nor will an opinion from me-asws would be in-charge of it, but I-asws and you will be finding what Rasool-Allah-saww had come with to have been discharged.
فَلَمْ أَحْتَجْ إِلَيْكُمَا فِيمَا فَرَغَ اللَّهُ مِنْ قَسْمِهِ، وَ اللَّهُ أَمْضَى فِيهِ حُكْمَهُ فَلَيْسَ لَكُمَا وَ اللَّهِ عِنْدِي وَ لَا لِغَيْرِكُمَا فِي هَذَا عُتْبَى، أَخَذَ اللَّهُ بِقُلُوبِكُمْ وَ قُلُوبِنَا إِلَى الْحَقِّ وَ أَلْهَمَنَا وَ إِيَّاكُمُ الصَّبْرَ.
I-asws will not argue with you both regarding what Allah-azwj has Discharged from His-azwj Apportionment. By Allah-azwj! I-asws will implement His-azwj Judgment regarding it, so there isn’t for you with me-asws, nor for others, any threshold in this. May Allah-azwj Take your hearts and our hearts to the truth, and Inspire us and you with the patience’’.[45]
وَ رَوَى ابْنُ أَبِي الْحَدِيدِ، عَنْ هَارُونَ بْنِ سَعْدٍ، قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ لِعَلِيٍّ عَلَيْهِ السَّلَامُ: يَا أَمِيرَ الْمُؤْمِنِينَ! لَوْ أَمَرْتَ لِي بِمَعُونَةٍ أَوْ نَفَقَةٍ!، فَوَ اللَّهِ مَا لِي نَفَقَةٌ إِلَّا أَنْ أَبِيعَ دَابَّتِي. فَقَالَ: لَا وَ اللَّهِ، مَا أَجِدُ لَكَ شَيْئاً إِلَّا أَنْ تَأْمُرَ عَمَّكَ أَنْ يَسْرِقَ فَيُعْطِيَكَ.
And it is reported by Ibn Abu Al-Hadeeth, from Haroun Bin Sa’ad who said, ‘Abdullah son of Ja’far-as said to Ali-asws, ‘O Amir Al-Momineen-asws! If you-asws could order with financial support or expense money for me, for by Allah-azwj there is no expense money for me except if I were to sell my animal’. He-asws said: ‘No, by Allah-azwj! I-asws do not find anything to be for you except if you are instructing your uncle-asws that he-asws steals and gives it to you’’.[46]
وَ رُوِىَ فِي جَامِعِ الْأُصُولِ مِنْ صَحِيحَيْ أَبُو دَاوُدَ وَ النَّسَائِيِ، عَنْ يَزِيدَ بْنِ هُرْمُزَ، قَالَ: إِنَّ نَجْدَةَ الْحَرُورِيَّ حِينَ حَجَّ فِي فِتْنَةِ ابْنِ الزُّبَيْرِ أَرْسَلَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ سَهْمِ ذِي الْقُرْبَى لِمَنْ يَرَاهُ؟.
And it is reported in (the book) ‘Jamie Al-Usool’, from (the book) ‘Saheeh’ of Abu Dawood, and Al-Nasaie, from Yazeed Bin Hurmaz who said, ‘Najdah Al-Hurwy, when he performed Hajj during the Fitna of Ibn Al-Zubeyr, sent a message to Ibn Abbas asking him about the share of the next of kin, whom does he see it as being for?’
فَقَالَ لَهُ: لِقُرْبَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] قَسَمَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] لَهُمْ، وَ قَدْ كَانَ عُمَرُ عَرَضَ عَلَيْنَا مِنْ ذَلِكَ عَرْضاً رَأَيْنَاهُ دُونَ حَقِّنَا، وَ رَدَدْنَاهُ عَلَيْهِ، وَ أَبَيْنَا أَنْ نَقْبَلَهُ.
He said to him, ‘For the near of kin of Rasool-Allah-saww. Rasool-Allah-saww has apportioned it for them, and Umar had presented to us a display from that, we view it as being below our right, and we returned it to him, and we refused to accept it’’.[47]
وَ فِي رِوَايَةِ النَّسَائِيِّ، قَالَ: كَتَبَ نَجْدَةُ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنْ سَهْمِ ذِي الْقُرْبَى لِمَنْ هُوَ؟. قَالَ يَزِيدُ بْنُ هُرْمُزَ: فَأَنَا كَتَبْتُ كِتَابَ ابْنِ عَبَّاسٍ إِلَى نَجْدَةَ، كَتَبَ إِلَيْهِ: كَتَبْتَ تَسْأَلُنِي عَنْ سَهْمِ ذِي الْقُرْبَى لِمَنْ هُوَ؟ وَ هُوَ لَنَا أَهْلَ الْبَيْتِ، وَ قَدْ كَانَ عُمَرُ دَعَانَا إِلَى أَنْ يُنْكِحَ أَيِّمَنَا وَ يُجْدِي مِنْهُ عَائِلُنَا، وَ يُقْضَى مِنْهُ عَنْ غَارِمِنَا، فَأَبَيْنَا إِلَّا أَنْ يُسَلِّمَهُ إِلَيْنَا، وَ أَبَى ذَلِكَ فَتَرَكْنَا عَلَيْهِ.
And in a report of Al-Nasaie who said, ‘Najdah wrote to Ibn Abbas asking him about the share of the next of kin, who is it for? Yazeed Bin Hurmaz said, ‘I wrote the letter of Ibn Abbas to Najdah. He wrote to him, ‘You wrote asking me about the share of next of kin, who is it for? And it is for us People of the Household, and Umar had called us to marry our bachelors and he would reward our dependants from him, and he would pay back our creditors from him. But we refused except he should submit to us, and he refused that, so we left it upon him’’.[48]
السادس عشر: إنّه كان يتلوّن في الأحكام،
The Sixteenth – He was seeking help in the rulings
روي أنّه قضى في الجدّ بسبعين قضية، و هذا يدلّ على قلّة علمه، و أنّه كان يحكم بمجرّد الظنّ و التخمين و الحدس من غير ثبت و دليل، و مثل هذا لا يليق بإمامة المسلمين و رئاسة الدنيا و الدين ..
It is reported that he judged regarding the grandfather in seventy cases, and this evidences upon the scarcity of his knowledge, and that he used to judge by just guesswork, and estimation, and intuition without any proof or evidence, and this is not befitting with leadership of the Muslims and governance (matters) of the world and the Religion’. [49]
السابع عشر:
The seventeenth –
أنّه همّ بإحراق بيت فاطمة عليها السلام، و قد كان فيه أمير المؤمنين و فاطمة و الحسنان عليهم السلام، و هدّدهم و آذاهم مع أنّ رفعة شأنهم عند اللّه تعالى و عند رسوله (ص) ممّا لا ينكره أحد من البشر إلّا من أنكر ضوء الشمس و نور القمر.
He initiated the burning down the house of (Syeda) Fatima-asws, and in it were Amir Al-Momineen-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws, and threatened them-asws, and hurt them-asws, along with that their-asws glory was high in the Presence of Allah-azwj the Exalted and His-azwj Rasool-saww from what no one from the mortals can deny, unless one denies the illumination of the sun and radiance of the moon’.[50]
الثامن عشر: ما وقع منه في قصّة الشورى،
The eighteenth – What occurred from him regarding the story of the consultation council
فقد أبدع فيها أمورا كثيرة:. منها: أنّه خرج عن النصّ و الاختيار جميعا،
He innovated a lot of matters in it, from these is that he went out from the text (of the Holy Prophet-saww and the choosing altogether.
و حكى عن شيخه أبي علي، أنّه قال: إنّ ما روي عن عمر أنّه قال: إن بايع ثلاثة و خالف اثنان فاقتلوا الاثنين.
And it has been narrated from his sheylh Abu Ali who said that what is reported from Umar that he said, ‘If three pledge allegiance and two oppose, they kill the two’.[51]
و منها: أنّه وصف كلّ واحد منهم بوصف زعم أنّه يمنع من الإمامة، ثم جعل الأمر فيمن له هذه الأوصاف.
And from these is that he described each one of them claiming that he should be prevented from the leadership, then he made the command to be among the ones for were these descriptions.
وَ قَدْ رَوَى السَّيِّدُ فِي الشَّافِي، عَنِ الْوَاقِدِيِّ بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ عُمَرُ: لَا أَدْرِي مَا أَصْنَعُ بِأُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ؟. وَ ذَلِكَ قَبْلَ أَنْ يُطْعَنَ-، فَقُلْتُ: وَ لِمَ تَهْتَمُّ وَ أَنْتَ تَجِدُ مَنْ تَسْتَخْلِفُهُ عَلَيْهِمْ؟.
And it has been reported by the seyyid in (the book) ‘Al-Shafi’, from Al-Waqidy (wahabi imam), by his chain from Ibn Abbas who said, ‘Umar said, ‘I do not know what I should do with the community of Muhammad-saww?’ And that was before he was stabbed. I said, ‘And why are you accusing and you can find the one whom you can make a caliph upon them?’
قَالَ: أَ صَاحِبُكُمْ يَعْنِي عَلِيّاً؟!-. قُلْتُ: نَعَمْ وَ اللَّهِ، هُوَ لَهَا أَهْلٌ فِي قَرَابَتِهِ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ وَ صِهْرِهِ وَ سَابِقَتِهِ وَ بَلَائِهِ؟. قَالَ: إِنَّ فِيهِ بِطَالَةً وَ فُكَاهَةً!.
He said, ‘Do you mean your companions Ali-asws?!’ I said, ‘Yes, by Allah-azwj! He-asws rightful for it regarding his-asws nearness from Rasool-Allah-saww, and his-saww son-asws in-law, and its preceding one and its most afflicted one?’ He said, ‘For him-asws inactivity and humour’.
قُلْتُ: فَأَيْنَ عَنْ طَلْحَةَ؟. قَالَ: فَابْنُ الزَّهْوِ وَ النَّخْوَةِ. قُلْتُ: عَبْدُ الرَّحْمَنِ؟. قَالَ: هُوَ رَجُلٌ صَالِحٌ عَلَى ضَعْفٍ فِيهِ. قُلْتُ: فَسَعْدٌ؟. قَالَ: صَاحِبُ مِقْنَبٍ وَ قِتَالٍ لَا يَقُومُ بِقَرْيَةٍ لَوْ حُمِّلَ أَمْرُهَا. قُلْتُ: فَالزُّبَيْرُ؟. قَالَ: وَعْقَةٌ لَقِسٌ، مُؤْمِنُ الرِّضَا كَافِرُ الْغَضَبِ، شَحِيحٌ، وَ إِنَّ هَذَا الْأَمْرَ لَا يَصْلُحُ إِلَّا لِقَوِيٍّ فِي غَيْرِ عُنْفٍ، رَفِيقٍ فِي غَيْرِ ضَعْفٍ، جَوَادٍ فِي غَيْرِ سَرَفٍ.
I said, ‘So, what about Talha?’ He said, ‘One of vanity and arrogance’. I said, ‘Abdul Rahman (Bin Awf)?’ He said, ‘He is a righteous man upon the weakness in him’. I said, ‘Sa’ad?’ He said, ‘Owner of the horses and fighting. He will not stab by a town, even if he carrying its affairs’. I said, ‘Al-Zubeyr?’ He said, ‘A bored trickster, a Momin when happy, a Kafir when angry, miserly, and this command is not correct except for someone strong, without violence, a friend without weakness, a horse without turning away’.
قُلْتُ: فَأَيْنَ أَنْتَ عَنْ عُثْمَانَ؟. قَالَ: لَوْ وَلِيَهَا لَحَمَّلَ بَنِي أَبِي مُعَيْطٍ عَلَى رِقَابِ النَّاسِ، وَ لَوْ فَعَلَهَا لَقَتَلُوهُ.
I said, ‘So where are you with Usman?’ He said, ‘If I were to make him in-charge of it, the clan of Abu Mueet would be loaded upon the necks of the people, and if I were to do it, they would kill him’’.[52]
قَالَ السَّيِّدُ رَحِمَهُ اللَّهُ: وَ قَدْ رُوِيَ مِنْ غَيْرِ هَذَا الطَّرِيقِ أَنَّ عُمَرَ قَالَ لِأَصْحَابِ الشُّورَى: رُوحُوا إِلَيَّ، فَلَمَّا نَظَرَ إِلَيْهِمْ قَالَ: قَدْ جَاءَنِي كُلُّ وَاحِدٍ مِنْهُمْ يَهُزُّ عَقِيرَتَهُ يَرْجُو أَنْ يَكُونَ خَلِيفَةً،
And the sheykh said (in the book Al-Shafi), ‘And it has been reported from other than this way that Umar said to the companions of the consultation council, ‘Come to me!’ When he looked at them, he said, ‘Each one of them has raised his voice doping to becoming the caliph.
أَمَّا أَنْتَ يَا طَلْحَةُ أَ فَلَسْتَ الْقَائِلَ: إِنْ قُبِضَ النَّبِيُّ (ص) أَنْكِحُ أَزْوَاجَهُ مِنْ بَعْدِهِ؟! فَمَا جَعَلَ اللَّهُ مُحَمَّداً بِأَحَقَّ بِبَنَاتِ أَعْمَامِنَا، فَأَنْزَلَ اللَّهُ تَعَالَى فِيكَ: (وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً) ،
As for you, O Talha, are you the one who said, ‘If the Prophet-saww passes away I shall marry his-saww wives from after him?! Allah-azwj has not Made Muhammad-saww as being more rightful with daughters of our uncles’. So, Allah-azwj Revealed regarding you: And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! [33:53].
وَ أَمَّا أَنْتَ يَا زُبَيْرُ! فَوَ اللَّهِ مَا لَانَ قَلْبُكَ يَوْماً وَ لَا لَيْلَةً، وَ مَا زِلْتَ جِلْفاً جَافِياً، وَ أَمَّا أَنْتَ يَا عُثْمَانُ فَوَ اللَّهِ لَرَوْثَةٌ خَيْرٌ مِنْكَ، وَ أَمَّا أَنْتَ يَا عَبْدَ الرَّحْمَنِ فَإِنَّكَ رَجُلٌ عَاجِزٌ تُحِبُ قَوْمَكَ جَمِيعاً، وَ أَمَّا أَنْتَ يَا سَعْدُ فَصَاحِبُ عَصَبِيَّةٍ وَ فِتْنَةٍ،
And as for you, O Zubeyr! By Allah-azwj, your heart does not soften, neither for a day nor for a night, and you have not ceased to be rude, dry. And as for you, O Usman, by Allah-azwj, the manure is better than you. And as for you, O Abdul Rahman, you are a frustrated man, loving the whole of your people. And as for you, O Sa’ad, you are a person of prejudice and discord.
وَ أَمَّا أَنْتَ يَا عَلِيُّ فَوَ اللَّهِ لَوْ وُزِنَ إِيمَانُكَ بِإِيمَانِ أَهْلِ الْأَرْضِ لَرَجَحَهُمْ، فَقَامَ عَلِيٌّ عَلَيْهِ السَّلَامُ مُوَلِّياً يَخْرُجُ، فَقَالَ عُمَرُ: وَ اللَّهِ إِنِّي لَأَعْلَمُ مَكَانَ الرَّجُلِ لَوْ وَلَّيْتُمُوهُ أَمْرَكُمْ لَحَمَلَكُمْ عَلَى الْمَحَجَّةِ الْبَيْضَاءِ،
And as for you-asws, O Ali-asws! By Allah-azwj, if your-asws Eman were to be weighed with the Eman of (all) the people of the earth, it would outweigh them’. Ali-asws stood up turning around to exit. Umar said, ‘By Allah-azwj, I know the place of a man I make him to be in-charge of your affairs, to carry you upon the clear destination’.
قَالُوا: مَنْ هُوَ؟. قَالَ: هَذَا الْمُوَلِّي مِنْ بَيْنِكُمْ. قَالُوا: فَمَا يَمْنَعُكَ مِنْ ذَلِكَ؟. قَالَ: لَيْسَ إِلَى ذَلِكَ سَبِيلٌ.
They said, ‘Who is he?’ He said, ‘This master would be from between you all’. They said, ‘So, what is preventing you from that?’ He said, ‘There is no way to that’’.[53]
وَ فِي خَبَرٍ آخَرَ رَوَاهُ الْبَلاذُرِيُّ فِي تَارِيخِهِ-: أَنَّ عُمَرَ لَمَّا خَرَجَ أَهْلُ الشُّورَى مِنْ عِنْدِهِ، قَالَ: إِنْ وَلَّوْهَا الْأَجْلَحَ سَلَكَ بِهِمُ الطَّرِيقَ. فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: فَمَا يَمْنَعُكَ مِنْهُ يَا أَمِيرَ الْمُؤْمِنِينَ؟. قَالَ: أَكْرَهُ أَنْ أَتَحَمَّلَهَا حَيّاً وَ مَيِّتاً.
And in another report, it is reported by Al-Balazuri in his history – ‘Umar, when the people of the consultative council went out from his presence, said, ‘The one of receding hair (Ali-asws should be in-charge of it, travelling with them the way’. Abdulah Bin Umar said, ‘So, what is preventing you from it, O commander of the faithful?’ He said, ‘I dislike (him-asws) to load him-asws (with the caliphate), alive and dead’’.[54]
و منها: أنّه قال: لا أتحمّلها حيّا و ميّتا ..
And from these is that he said, ‘I will not load (him-asws with it (caliphate), alive and dead’.
و منها: أنّه أمر بضرب أعناق قوم أقرّ بأنّهم أفضل الأمّة
And from these is that he ordered with striking off necks of a people he had acknowledge that they are the superior of the community.
رَوَى الطَّبَرِيُ فِي تِلْكَ الْقِصَّةِ: أَنَّ عَبْدَ الرَّحْمَنِ قَالَ: يَا عَلِيُّ! لَا تَجْعَلَنَّ عَلَى نَفْسِكَ سَبِيلًا، فَإِنِّي نَظَرْتُ فَشَاوَرْتُ النَّاسَ فَإِذَا هُمْ لَا يَعْدِلُونَ بِعُثْمَانَ، فَخَرَجَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ هُوَ يَقُولُ: سَيَبْلُغُ الْكِتَابُ أَجَلَهُ.
It is reported by Al-Tabari regarding that story, ‘Abdul Rahman said, ‘O Ali-asws! Do not let them to make a way against yourself-asws, for I looked around and consulted the people, and they will not adjust with Usman’. Ali-asws went out and he-asws was saying: ‘The Decree will reach its term’’.[55]
وَ فِي رِوَايَةِ الطَّبَرِيِ: إِنَّ النَّاسَ لَمَّا بَايَعُوا عُثْمَانَ تَلَكَّأَ عَلِيٌّ عَلَيْهِ السَّلَامُ، فَقَالَ عُثْمَانُ: (فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ وَ مَنْ أَوْفى بِما عاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْراً عَظِيماً) ، فَرَجَعَ عَلِيٌّ عَلَيْهِ السَّلَامُ حَتَّى بَايَعَهُ وَ هُوَ يَقُولُ: خُدْعَةٌ وَ أَيُ خُدْعَةٍ.
And it is reported by Al-Tabari that when the people pledged allegiance to Usman, Ali-asws slowed down. Usman said, ‘The one who breaks, is rather breaking against himself, and the one who fulfils with what Allah Covenanted upon him, would be Given a Mighty Recompense [48:10]. Ali-asws returned until he-asws pledged allegiance to him and he-asws was saying: ‘A deception, and any deception’’.[56]
وَ رَوَى السَّيِّدُ رَحِمَهُ اللَّهُ، عَنِ الْبَلاذُرِيِ، عَنِ ابْنِ الْكَلْبِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي مِخْنَفٍ فِي إِسْنَادٍ لَهُ: إِنَّ عَلِيّاً عَلَيْهِ السَّلَامُ لَمَّا بَايَعَ عَبْدُ الرَّحْمَنِ عُثْمَانَ كَانَ قَائِماً فَقَعَدَ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: بَايِعْ وَ إِلَّا ضَرَبْتُ عُنُقَكَ،
And it is reported by the Seyyid, from Al-Balazuri, from Ibn Al-Kalby, from his father, from Abu Mikhnaf, in an attribution of his, ‘When Abdul Rahman pledged allegiance to Usman, Ali-asws was standing, so he-asws sat down. Abdul Rahman said to him-asws, ‘Pledge allegiance or else I shall strike your neck off!’
وَ لَمْ يَكُنْ يَوْمَئِذٍ مَعَ أَحَدٍ سَيْفٌ غَيْرَهُ، فَخَرَجَ عَلِيٌ عَلَيْهِ السَّلَامُ مُغْضَباً، فَلَحِقَهُ أَصْحَابُ الشُّورَى، فَقَالُوا: بَايِعْ وَ إِلَّا جَاهَدْنَا، فَأَقْبَلَ مَعَهُمْ يَمْشِي حَتَّى بَايَعَ عُثْمَانَ.
And on that day, there did not happen to be anyone with a sword apart from him. Ali-asws went out angrily. The people of the consultative council caught up with him-asws and they said, ‘Pledge allegiance or else we will fight you-asws!’ He-asws came back walking with them until he-asws pledge allegiance to Usman’.
و قد تكلّم في هذا اليوم المقداد و عمّار رضي اللّه عنهما و جماعة في ذلك عرضوا نصرتهم على أمير المؤمنين عليه السلام، فقال: وَ اللَّهِ مَا أَجِدُ أَعْوَاناً عَلَيْهِمْ وَ لَا أُحِبُّ أَنْ أُعَرِّضَكُمْ لِمَا لَا تُطِيقُونَ.
And they had spoken regarding this day, Al-Miqdad-ra, and Ammar, and a group during that they presented their help to Amir Al-Momineen-asws. He-asws said: ‘By Allah-azwj! I-asws did not find supporters against them, and I-asws did not like to expose you all to what you couldn’t have tolerated’’.[57]
و منها: إنّه نسب أمير المؤمنين عليه السلام إلى الفكاهة و البطالة،
And from these is that he attributed to Amir Al-Momineen with idleness and the slowness
فَقَدْ رَوَى ابْنُ أَبِي الْحَدِيدِ عَنْهُ، أَنَّهُ قَالَ: يَا ابْنَ عَبَّاسٍ! لَقَدْ أَجْهَدَ هَذَا الرَّجُلُ نَفْسَهُ فِي الْعِبَادَةِ حَتَّى نَحَلْتَهُ رِيَاءً!. قَالَ ابْنُ عَبَّاسٍ: قُلْتُ: مَنْ هُوَ؟. قَالَ: الْأَجْلَحُ يَعْنِي عَلِيّاً عَلَيْهِ السَّلَامُ. قُلْتُ: وَ مَا يَقْصِدُ بِالرِّيَاءِ؟. قَالَ: يُرَشِّحُ نَفْسَهُ بَيْنَ النَّاسِ لِلْخِلَافَةِ.
It has been reported by Ibn Abi Al-Hadeed, from him (Umar) having said, ‘O Ibn Abbas! This man has strived his-self in the worship to the extent that we consider it a show off!’ I said, ‘Who is he?’ He said, ‘The short-haired one’ – meaning Ali-asws’. I said, ‘And what would be his-asws purpose with the showing off?’ He said, ‘To publicise himself-asws between the people for the caliphate’’.[58] (this is not a Hadeeth)
وَ رُوِيَ عَنِ الشَّعْبِيِّ فِي كِتَابِ الشُّورَى، وَ عَنِ الْجَوْهَرِيِّ فِي كِتَابِ السَّقِيفَةِ، عَنْ سَهْلِ بْنِ سَعْدٍ الْأَنْصَارِيِ قَالَ: مَشَيْتُ وَرَاءَ عَلِيِّ بْنِ أَبِي طَالِبٍ (ع) حِينَ انْصَرَفَ مِنْ عِنْدِ عُمَرَ، وَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ يَمْشِي فِي جَانِبِهِ، فَسَمِعْتُهُ يَقُولُ لِلْعَبَّاسِ: ذَهَبَتْ مِنَّا وَ اللَّهِ!. فَقَالَ: كَيْفَ عَلِمْتَ؟. قَالَ: أَ لَا تَسْمَعُهُ يَقُولُ: كُونُوا فِي الْجَانِبِ الَّذِي فِيهِ عَبْدُ الرَّحْمَنِ، وَ سَعْدٌ لَا يُخَالِفُ عَبْدَ الرَّحْمَنِ لِأَنَّهُ ابْنُ عَمِّهِ، وَ عَبْدُ الرَّحْمَنِ نَظِيرُ عُثْمَانَ وَ هُوَ صِهْرُهُ، فَإِذَا اجْتَمَعَ هَؤُلَاءِ!
And it is reported from Al Shaby, in the book ‘Al Shura’, and from Al Jowhari in the book ‘Al Saqeefa’, from Sahl Bin Sa’ad Al Ansari who said,
‘I walked behind Ali-asws Bin Abu Talib-asws when he-asws left from the presence of Umar, and Al-Abbas son of Abdul Muttalib-asws walked by his-asws side. I heard him-asws saying to Al-Abbas: ‘It (caliphate) is gone from us, by Allah-azwj!’ He said, ‘How did you-asws know?’ He-asws said: ‘Did you not hear him saying, ‘Be in the side in which is Abdul Rahman, And Sa’ad will not oppose Abdul Rahman because he is his cousin, and Abdul Rahman is a match of Usman and he is his in law. Thus, they are all united!
فَلَوْ أَنَّ الرَّجُلَيْنِ الْبَاقِيَيْنِ كَانَا مَعِي لَمْ يُغْنِيَا عَنِّي شَيْئاً، دَعْ إِنِّي لَسْتُ أَرْجُوهُمَا وَ لَا أَحَدَهُمَا، وَ مَعَ ذَلِكَ فَقَدْ أَحَبَّ عُمَرُ أَنْ يُعْلِمَنَا أَنَّ لِعَبْدِ الرَّحْمَنِ عِنْدَهُ فَضْلًا عَلَيْنَا لَا، لَعَمْرُ اللَّهِ مَا جَعَلَ اللَّهُ ذَلِكَ لَهُمْ عَلَيْنَا كَمَا لَمْ يَجْعَلْ لِأَوْلَادهُمْ عَلَى أَوْلَادنَا،
So, if the two remaining were both to be with me, it would not avail me-asws of anything. Leave it, I-asws neither hope for them both nor one of them; and along with that, Umar liked to let us know that in his presence there is a preference for Abdul Rahman. No, by the life (Given) by Allah-azwj! Allah-azwj will not Make that to be for them upon us just as He-azwj did not Make to be for their children upon our children.
أَمَا وَ اللَّهِ لَئِنْ لَمْ يَمُتْ عُمَرُ لَأَذْكُرَنَّهُ مَا أَتَى إِلَيْنَا قَدِيماً، وَ لَأُعْلِمَنَّهُسُوءَ رَأْيِهِ فِينَا وَ مَا أَتَى إِلَيْنَا حَدِيثاً، وَ لَئِنْ مَاتَ وَ لَيَمُوتَنَّ لَيَجْمَعَنَّ هَؤُلَاءِ الْقَوْمُ عَلَى أَنْ يَصْرِفُوا هَذَا الْأَمْرَ عَنَّا، وَ لَئِنْ فَعَلُوهَا لَيَرَوْنِي حَيْثُ يَكْرَهُونَ، وَ اللَّهِ مَا بِي رَغْبَةٌ فِي السُّلْطَانِ وَ لَا أُحِبُّ الدُّنْيَا، وَ لَكِنْ لِإِظْهَارِ الْعَدْلِ، وَ الْقِيَامِ بِالْكِتَابِ وَ السُّنَّةِ.
But by Allah-azwj! If Umar does not die (from the stabbing), I-asws shall remind him of what he had come to us with before, and let him know the evil of his opinion, and what newly occurrences have come to us; and if he were to die, he will gather these people upon that they should turn away this command away from us; and if they were to die, so they will see me-asws where they will dislike it. By Allah-azwj! There is no desire for me-asws regarding the authority nor do I-asws love the world, but for the manifestation of the justice, and standing by the Book and the Sunnah’’.[59]
وَ رَوَى أَبُو الصَّلَاحِ رَحِمَهُ اللَّهُ فِي كِتَابِ تَقْرِيبِ الْمَعَارِفِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: ثُمَّ إِنَّ عُمَرَ هَلَكَ وَ جَعَلَهَا شُورَى وَ جَعَلَنِي سَادِسَ سِتَّةٍ كَسَهْمِ الْجَدَّةِ، وَ قَالَ: اقْتُلُوا الْأَقَلَّ، وَ مَا أَرَادَ غَيْرِي، فَكَظَمْتُ غَيْظِي، وَ انْتَظَرْتُ أَمْرَ رَبِّي، وَ أَلْزَقْتُ كَلْكَلِي بِالْأَرْضِ .. الْخَبَرَ.
And it is reported by Abu Al Salah in the book ‘Taqreeb Al Ma’arif’, from
Amir Al-Momineen-asws having said: ‘Then Umar died and made it to a consultation council and made me-asws the sixth of six, the like the share of a grandfather, and said, ‘Kill the minority’, and he did not mean other than me-asws. I-asws swallowed my rage and awaited the Command of my-asws Lord-azwj and adhered my chest to the ground’ – the news’’.[60]
وَ رَوَى ابْنُ أَبِي الْحَدِيدِ فِي الشَّرْحِ، وَ ابْنُ الْأَثِيرِ فِي الْكَامِلِ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ أَبِيهِ .. أَنَّهُ قَالَ يَوْماً لِابْنِ عَبَّاسٍ: أَ تَدْرِي مَا مَنَعَ النَّاسَ لَكُمْ؟. قَالَ: لَا، يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: وَ لَكِنِّي أَدْرِي. قَالَ: مَا هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ؟.
And it is reported by Ibn Abi Al-Hadeed in the commentary, and Ibn Al-Aseer in Al-Kamil, from Abdullah Bin Umar, from his father, ‘He (Umar) said to Ibn Abbas, ‘Do you know what prevents the people to you?’ He said, ‘No, commander of the faithful’. He said, ‘But I do know’. He said, ‘What is it, O commander of the faithful?’
قَالَ: كَرِهَتْ قُرَيْشٌ أَنْ تُجْمَعَ لَكُمُ النُّبُوَّةُ وَ الْخِلَافَةُ فَتَجْحَفُوا النَّاسَ جَحْفاً، فَنَظَرَتْ قُرَيْشٌ لِأَنْفُسِهَا فَاخْتَارَتْ، وَ وَفَّقَتْ فَأَصَابَتْ. فَقَالَ ابْنُ عَبَّاسٍ: أَ يُمِيطُ أَمِيرُ الْمُؤْمِنِينَ عَنِّي غَضَبَهُ فَيَسْمَعَ؟. قَالَ: قُلْ مَا تَشَاءُ.
He said, ‘Quraysh dislike for the Prophet-hood and the caliphate to be gathered for you, for you will be priding the people of nobility. Quraysh looked at themselves and chose, and were concordant, and got it correct’. Ibn Abbas said, ‘Can the commander of the faithful put aside his anger, so he can listen?’ He said, ‘Say whatever you like’.
قَالَ: أَمَّا قَوْلُ أَمِيرِ الْمُؤْمِنِينَ إِنَّ قُرَيْشاً اخْتَارَتْ لِأَنْفُسِهَا فَأَصَابَتْ وَ وَفَّقَتْ. فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: (وَ رَبُّكَ يَخْلُقُ ما يَشاءُ وَ يَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ) ، وَ قَدْ عَلِمْتَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ اللَّهَ اخْتَارَ مِنْ خَلْقِهِ لِذَلِكَ مَنِ اخْتَارَ، فَلَوْ أَنَّ قُرَيْشاً اخْتَارَتْ لِأَنْفُسِهَا حَيْثُ اخْتَارَ اللَّهُ لَهَا لَكَانَ الصَّوَابُ بِيَدِهَا غَيْرَ مَرْدُودٍ وَ لَا مَحْدُودٍ.
He said, ‘As for the words of the commander of the faithful that Quraysh chose for themselves and were concordant, so Allah-azwj the Exalted is Saying: And your Lord Creates whatever He so Desires to and Chooses (whoever He so Desires to). The choosing was not for them. [28:68]. And you have known, O commander of the faithful, that Allah-azwj Chooses from His-azwj creatures for that one He-azwj so Chooses. If the Quraysh have chosen for themselves where Allah-azwj had Chosen for it, it would be the correct in its hands, without rejection nor limitation.
وَ أَمَّا قَوْلُكَ: إِنَّهُمْ أَبَوْا أَنْ يَكُونَ لَنَا النُّبُوَّةُ وَ الْخِلَافَةُ .. فَإِنَّ اللَّهَ تَعَالَى وَصَفَ قَوْماً بِالْكَرَاهَةِ، فَقَالَ: (ذلِكَ بِأَنَّهُمْ كَرِهُوا ما أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمالَهُمْ) ،
And for your words, ‘They refused for the Prophet-hood and the caliphate to be for us (together), so Allah-azwj the Exalted has Described a people with the Abhorrence. He-azwj Said: That is because they abhorred what Allah Revealed, so He Nullified their deeds [47:9].
وَ أَمَّا قَوْلُكَ: إِنَّا كُنَّا نَجْحَفُ .. فَلَوْ جَحَفْنَا بِالْخِلَافَةِ لَجَحَفْنَا بِالْقَرَابَةِ، وَ لَكِنَّ أَخْلَاقَنَا مُشْتَقَّةٌ مِنْ خُلُقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ الَّذِي قَالَ اللَّهُ فِي حَقِّهِ (وَ إِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ) ، وَ قَالَ لَهُ: (وَ اخْفِضْ جَناحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ).
And as for your words, ‘We were prejudiced’. If we were prejudiced with the caliphate, we would have been prejudiced with the kinship, but our morals are derived from the manners of Rasool-Allah-saww, the one-saww who Allah-azwj in his-saww right: And you are upon magnificent morals [68:4]; and Said to him-saww: And lower your wing (in kindness) towards the ones who follow you from the Momineen [26:215].
فَقَالَ عُمَرُ: عَلَى رِسْلِكَ يَا ابْنَ عَبَّاسٍ!، أَبَتْ قُلُوبُكُمْ يَا بَنِي هَاشِمٍ إِلَّا غِشّاً فِي أَمْرِ قُرَيْشٍ لَا يَزُولُ، وَ حِقْداً عَلَيْهَا لَا يُحَوَّلُ.
Umar said, ‘Upon your messages, O Ibn Abbas! Your hearts refused, O Clan of Hashim-as, except to cheat regarding the command of Quraysh, not ceasing, and grudge upon it, not transferring’.
فَقَالَ ابْنُ عَبَّاسٍ: مَهْلًا يَا أَمِيرَ الْمُؤْمِنِينَ!، لَا تُنْسَبُ قُلُوبُ بَنِي هَاشِمٍ إِلَى الْغِشِّ فَإِنَّ قُلُوبَهُمْ مِنْ قَلْبِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] الَّذِي طَهَّرَهُ اللَّهُ وَ زَكَّاهُ، وَ هُمْ أَهْلُ الْبَيْتِ الَّذِي قَالَ اللَّهُ تَعَالَى فِيهِمْ: (إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً) ،
Ibn Abbas said, ‘Shh, no, O commander of the faithful! Do not attribute hearts of the Clan of Hashim-as to cheating, for their hearts are from the heart of Rasool-Allah-saww whom Allah-azwj had Cleaned and Purified, and they-asws are People-asws of the Household. Allah-azwj the Exalted Said regarding them-asws: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33].
وَ أَمَّا قَوْلُكَ: حِقْداً .. فَكَيْفَ لَا يَحْقِدُ مَنْ غُصِبَ شَيْئَهُ، وَ يَرَاهُ فِي يَدِ غَيْرِهِ؟!.
And as for your word, ‘Grudges’, so how can one not have a grudge from being usurped of a thing he sees to be in the hands of others?’!’
فَقَالَ عُمَرُ: أَمَّا أَنْتَ يَا عَبْدَ اللَّهِ فَقَدْ بَلَغَنِي عَنْكَ كَلَامٌ أَكْرَهُ أَنْ أُخْبِرَكَ بِهِ فَتَزُولَ مَنْزِلَتُكَ عِنْدِي. قَالَ: وَ مَا هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ أَخْبِرْنِي بِهِ، فَإِنْ يَكُ بَاطِلًا فَمِثْلِي أَمَاطَ الْبَاطِلَ عَنْ نَفْسِهِ، وَ إِنْ يَكُ حَقّاً فَمَا يَنْبَغِي أَنْ تُزِيلَ مَنْزِلَتِي مِنْكَ.
Umar said, ‘As for you, O servant of Allah-azwj! You have delivered to me such a speech, I dislike to inform you with and it would decline your status in my presence’. He said, ‘And what is it, O commander of the faithful? Inform me with it, so if it is false, then the like of me can withdraw it from himself, and if it is true, then it is not befitting that you lower my status from you’.
فَقَالَ: بَلَغَنِي أَنَّكَ لَا تَزَالُ تَقُولُ: أُخِذَ هَذَا الْأَمْرُ حَسَداً وَ ظُلْماً. قَالَ: أَمَّا قَوْلُكَ يَا أَمِيرَ الْمُؤْمِنِينَ حَسَداً، فَقَدْ حَسَدَ إِبْلِيسُ آدَمَ، فَأَخْرَجَهُ مِنَ الْجَنَّةِ، فَنَحْنُ بَنُو آدَمَ الْمَحْسُودُونَ، وَ أَمَّا قَوْلُكَ: ظُلْماً، فَأَمِيرُ الْمُؤْمِنِينَ يَعْلَمُ صَاحِبَ الْحَقِّ مَنْ هُوَ؟!،
He said, ‘It has reached me that you do not cease to say that this command has been seized by envy and injustice?’ He said, ‘As for your word ‘envy’, O commander of the faithful, so Iblees-la had envied Adam-as, and He-azwj Expelled him-la from the Paradise. We are the children of Adam-as, the envied ones. And as for your word ‘injustice’, so the commander of the faithful knows the owner of the right who he-asws is?!’
ثُمَّ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ!، أَ لَمْ يَحْتَجَ الْعَرَبُ عَلَى الْعَجَمِ بِحَقِّ رَسُولِ اللَّهِ (ص) وَ احْتَجَّتْ قُرَيْشٌ عَلَى سَائِرِ الْعَرَبِ بِحَقِّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]، فَنَحْنُ أَحَقُّ بِرَسُولِ اللَّهِ (ص) مِنْ سَائِرِ قُرَيْشٍ؟!.
Then he said, ‘O commander of the faithful! Didn’t the Arabs argue against the non-Arabs by the right of Rasool-Allah-saww, and Quraysh argued against rest of the Arabs by the right of Rasool-Allah-saww? So, are we not more rightful with Rasool-Allah-azwj are more rightful than rest of the Arabs?!’
فَقَالَ عُمَرُ: قُمِ الْآنَ فَارْجِعْ إِلَى مَنْزِلِكَ، فَقَامَ فَلَمَّا وَلَّى هَتَفَ بِهِ عُمَرُ: أَيُّهَا الْمُنْصَرِفُ! إِنِّي عَلَى مَا كَانَ مِنْكَ لَرَاعٍ حَقَّكَ!. فَالْتَفَتَ ابْنُ عَبَّاسٍ، فَقَالَ: إِنَّ لِي عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ عَلَى كُلِّ الْمُسْلِمِينَ حَقّاً بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]، فَمَنْ حَفِظَ فَحَظَّ نَفْسِهِ حَفِظَ، وَ مَنْ أَضَاعَ فَحَقَّ نَفْسِهِ أَضَاعَ، ثُمَّ مَضَى،
Umar said, ‘Get up now and return to your house!’ He stood up. When he turned around, Umar called out to him ‘O you, leaver! I used to be more caring than you of your rights!’ Ibn Abbas turned around and said, ‘I have a right up to you, O commander of the faithful, and upon all Muslims, with Rasool-Allah-saww. So, the one who has preserved, has preserves himself with a preservation, and the one who lost it, has pushed himself into loss’. Then he went away.
فَقَالَ عُمَرُ لِجُلَسَائِهِ: وَاهاً! لِابْنِ عَبَّاسٍ، مَا رَأَيْتُهُ يُحَاجُ أَحَداً قَطُّ إِلَّا خَصَمَهُ!.
Umar said to his gatherers, ‘Waah to Ibn Abbas! I have not seen him argue with any at all except he defeats him!’’[61]
وَ رَوَى أَيْضاً ابْنُ أَبِي الْحَدِيدِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: دَخَلْتُ عَلَى عُمَرَ فِي أَوَّلِ خِلَافَتِهِ وَ قَدْ أُلْقِيَ لَهُ صَاعٌ مِنْ تَمْرَةٍ عَلَى خَصَفَةٍ فَدَعَانِي إِلَى الْأَكْلِ، فَأَكَلْتُ تَمْرَةً وَاحِدَةً، وَ أَقْبَلَ يَأْكُلُ حَتَّى أَتَى عَلَيْهِ، فَشَرِبَ مِنْ جَرَّةٍ كَانَتْ عِنْدَهُ، وَ اسْتَلْقَى عَلَى مِرْفَقَةٍ لَهُ، وَ طَفِقَ يَحْمَدُ اللَّهَ .. وَ يُكَرِّرُ ذَلِكَ، ثُمَّ قَالَ: مِنْ أَيْنَ جِئْتَ يَا عَبْدَ اللَّهِ؟.
And it is reported as well by Ibn Abin Al-Hadeed, from Ibn Abbas who said, ‘I entered to see Umar during the beginning of his caliphate, and a Sa’a (measurement) of dates had been cast to him upon a bucket. He called me to the eating. I ate one date, and he went on to eat until there was satiation upon him. He drank from a jug which was with him, and he lied down upon his elbow, and went on to Praise Allah-azwj, and he repeated that. Then he said, ‘Where are you coming from, O servant of Allah-azwj?’
قُلْتُ: مِنَ الْمَسْجِدِ. قَالَ: كَيْفَ خَلَّفْتَ ابْنَ عَمِّكَ؟، فَظَنَنْتُهُ يَعْنِي عَبْدَ اللَّهِ بْنَ جَعْفَرٍ، قُلْتُ: خَلَّفْتُهُ يَلْعَبُ مَعَ أَتْرَابِهِ. قَالَ: لَمْ أَعْنِ ذَلِكَ، إِنَّمَا عَنَيْتُ عَظِيمَكُمْ أَهْلَ الْبَيْتِ.
I said, ‘From the Masjid’. He said, ‘How did you left behind your cousin?’ I thought he meant Abdullah son of Ja’far-as. I said, ‘I left him playing around with his equals’. He said, ‘I did not mean that one, and rather I meant the great one-asws of your People-asws of the Household?’
قُلْتُ: خَلَّفْتُهُ يَمْتَحُ بِالْغَرْبِ عَلَى نَخِيلَاتٍ مِنْ فُلَانٍ وَ يَقْرَأُ الْقُرْآنَ. قَالَ: يَا عَبْدَ اللَّهِ! عَلَيْكَ دِمَاءُ الْبُدْنِ إِنْ كَتَمْتَنِيهَا، هَلْ بَقِيَ فِي نَفْسِهِ شَيْءٌ مِنْ أَمْرِ الْخِلَافَةِ؟. قُلْتُ: نَعَمْ.
I said, ‘I left him-asws behind walking with vigour at the palm trees of his-asws and he-asws was reading the Quran’. He said, ‘O servant of Allah-azwj! Upon you would be blood of the sacrificial animal if you were to conceal it. Does anything remain in himself-asws regarding the matter of the caliphate?’ I said, ‘Yes’.
قَالَ: أَ يَزْعُمُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] نَصَّ عَلَيْهِ؟. قُلْتُ: نَعَمْ، وَ أَزِيدُكَ: سَأَلْتُ أَبِي عَمَّا يَدَّعِيهِ، فَقَالَ: صَدَقَ.
He said, ‘Does he-asws (still) claim Rasool-Allah-saww had made it to be for him-asws?’ I said, ‘Yes, and I shall increase for you. I asked my father about what he-asws claims, and he said, ‘He-asws speaks the truth’’.
فَقَالَ عُمَرُ: لَقَدْ كَانَ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] فِي أَمْرِهِ زَرْءٌ مِنْ قَوْلٍ لَا يُثْبِتُ حُجَّةً، وَ لَا يَقْطَعُ عُذْراً، وَ لَقَدْ كَانَ يَزِيغُ فِي أَمْرِهِ وَقْتاً مَا،
Umar said, ‘There was a peak regarding his-asws matter from Rasool-Allah-saww, from a word not proven by argument, nor cutting off excuses, and he-asws has been deceiving regarding his-asws command every time.
وَ لَقَدْ أَرَادَ فِي مَرَضِهِ أَنْ يُصَرِّحَ بِاسْمِهِ فَمَنَعْتُ مِنْ ذَلِكَ إِشْفَاقاً وَ حِيطَةً عَلَى الْإِسْلَامِ! وَ لَا وَ رَبِّ هَذِهِ الْبَنِيَّةِ لَا تَجْتَمِعُ عَلَيْهِ قُرَيْشٌ أَبَداً، وَ لَوْ وَلِيَهَا لَانْتَقَضَتْ عَلَيْهِ الْعَرَبُ مِنْ أَقْطَارِهَا، فَعَلِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] أَنِّي عَلِمْتُ مَا فِي نَفْسِهِ، فَأَمْسَكَ، وَ أَبَى اللَّهُ إِلَّا إِمْضَاءَ مَا حَتَمَ.
And he-saww (said), during his-saww illness, to declare his-asws name, but I prevented from that in compassion and fear upon Al-Islam. No, by the Lord-azwj of this House! Quraysh will not unite to him-asws, ever, and if he-asws were to be in-charge of it, the Arabs from the outskirts would ruin him-asws. Rasool-Allah-saww knew that I knew what was within himself-saww, so he-saww withheld, and Allah-azwj Refused except the accomplishment of what had been Ordained’’.[62]
وَ رَوَى أَيْضاً، أَنَّهُ قَالَ عُمَرُ لِابْنِ عَبَّاسٍ: يَا عَبْدَ اللَّهِ! أَنْتُمْ أَهْلُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ بَنُو عَمِّهِ فَمَا مَنَعَ قَوْمُكُمْ مِنْكُمْ؟. قَالَ: لَا أَدْرِي وَ اللَّهِ مَا أَضْمَرْنَا لَهُمْ إِلَّا خَيْراً،
And he (Ibn Abi Al-Hadeed) has reported as well that Umar said to Ibn Abbas, ‘O servant of Allah-azwj! You are family of Rasool-Allah-saww and sons of his-saww uncle, so what prevented your people from (helping) your?’ He said, ‘I don’t know, by Allah-azwj, we did not think of them except good’.
قَالَ: اللَّهُمَّ غَفْراً إِنَّ قَوْمَكُمْ كَرِهُوا أَنْ تَجْتَمِعَ لَكُمُ النُّبُوَّةُ وَ الْخِلَافَةُ فَتَذْهَبُوا فِي السَّمَاءِ شتحا وَ بَذَخاً، وَ لَعَلَّكُمْ تَقُولُونَ إِنَّ أَبَا بَكْرٍ أَوَّلُ مَنْ أَخَّرَكُمْ، أَمَا إِنَّهُ لَمْ يَقْصِدْ ذَلِكَ وَ لَكِنْ حَضَرَ أَمْرٌ لَمْ يَكُنْ بِحَضْرَتِهِ أَحْزَمَ مِمَّا فَعَلَ، وَ لَوْ لَا رَأْيُ أَبِي بَكْرٍ فِيَّ لَجَعَلَ لَكُمْ مِنَ الْأَمْرِ نَصِيباً، وَ لَوْ فَعَلَ مَا هَنَّاكُمْ مَعَ قَوْمِكُمْ .. أَنَّهُمْ يَنْظُرُونَ إِلَيْكُمْ نَظَرَ الثَّوْرِ إِلَى جَاذِرِهِ.
He said, ‘O Allah-azwj, Forgive! Your people disliked that the Prophet-hood and the caliphate be gathered for you so you would go to the peaks of the sky, and perhaps you would be saying that Abu Bakr is the first one to delay you. But he did not aim for that, but a matter presented itself, there did not happen to be any determination in his presence from what he did, and had I not seen Abu Bakr in me, I would have made a share to be for you of the command, and even if you had been there with your people. They are looking at you with a look of the bull to its root’’.[63]
وَ رَوَى أَيْضاً فِيهِ، عَنْ أَبِي بَكْرٍ الْأَنْبَارِيِّ فِي أَمَالِيهِ: أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ جَلَسَ إِلَى عُمَرَ فِي الْمَسْجِدِ وَ عِنْدَهُ نَاسٌ، فَلَمَّا قَامَ عَرَضَ وَاحِدٌ بِذِكْرِهِ وَ نَسَبَهُ إِلَى التِّيهِ وَ الْعُجْبِ،
And it is reports as well regarding it, from Abu Bakr Al-Anbary in his (book) ‘Amaali’ that Ali-asws was seated to Umar in the Masjid and there were people with him. When he-asws arose, one of them went on to mention him-asws and attributed him-asws to his-asws pride and self-conceitedness.
فَقَالَ عُمَرُ: حَقٌّ لِمِثْلِهِ أَنْ يَتِيهَ، وَ اللَّهِ لَوْ لَا سَيْفُهُ لَمَا قَامَ عَمُودُ الْإِسْلَامِ، وَ هُوَ بَعْدُ أَقْضَى الْأُمَّةِ وَ ذُو سَابِقَتِهَا وَ ذُو شَرَفِهَا.
Umar said, ‘It is a right for the like of him-asws that he-asws prides. By Allah-azwj! Had it not been for his-asws sword, the pillar of Al-Islam would not have stood, and on top of that he-asws is the most just of the community, and with their precedence, and with their nobility’.
فَقَالَ لَهُ ذَلِكَ الْقَائِلُ: فَمَا مَنَعَكُمْ يَا أَمِيرَ الْمُؤْمِنِينَ عَنْهُ؟. قَالَ: كَرِهْنَاهُ عَلَى حَدَاثَةِ السِّنِّ وَ حُبِّهِ بَنِي عَبْدِ الْمُطَّلِبِ.
That speaker said to him, ‘So, what prevents you from him-asws, O commander of the faithful?’ He said, ‘We dislike him-asws upon his-asws young age and his-asws love for the Clan of Abdul Muttalib-asws’’.[64]
و منها: أنّهم رووا أنّه قال بعد ما طعن-: لو كان سالم حيّا لم يخالجني فيه شكّ و استخلفته،
And from these is that they have reported he (Umar) said, after having been stabbed, ‘If I were to be safe, alive, no doubt would disturb me and I will make him-asws the caliph
رَوَوْا أَنَّهُ شَهِدَ عُمَرُ يَوْمَ السَّقِيفَةِ بِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: الْأَئِمَّةُ مِنْ قُرَيْشٍ.
They have reported that Umar testified on the day of Al-Saqeefa that the Prophet-saww said: ‘The Imams-asws would be from Quraysh’.
فَرَوَى ابْنُ الْأَثِيرِ فِي الْكَامِلِ، عَنْ عُمَرَ بْنِ مَيْمُونٍ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ لَمَّا طُعِنَ قِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ! لَوِ اسْتَخْلَفْتَ؟. قَالَ: لَوْ كَانَ أَبُو عُبَيْدَةَ حَيّاً لَاسْتَخْلَفْتُهُ، وَ قُلْتُ لِرَبِّي إِنْ سَأَلَنِي سَمِعْتُ نَبِيَّكَ يَقُولُ: إِنَّهُ أَمِينُ هَذِهِ الْأُمَّةِ،
Ibn Al-Aseer has reported in (the book) ‘Al-Kamil’, from Umar Bin Maymoun, ‘When Umar Bin Al-Khattab was stabbed, it was said to him, ‘O commander of the faithful! If you could choose a caliph?’ He said, ‘If Ubeyda had been alive I would have made him the caliph, and said to my Lord-azwj if He-azwj Asked me, ‘I heard Your-azwj Prophet-saww saying: ‘He is a trustee of this community’.
وَ لَوْ كَانَ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ حَيّاً لَاسْتَخْلَفْتُهُ وَ قُلْتُ لِرَبِّي إِنْ سَأَلَنِي: سَمِعْتُ نَبِيَّكَ يَقُولُ: إِنَّ سَالِماً شَدِيدُ الْحُبِّ لِلَّهِ.
And if Saalim Mawla Abu Huzeyfa had been alive, I would have made him the caliph, and I would have said to my Lord-azwj if He-azwj Asked me, ‘I heard Your-azwj Prophet-saww saying: ‘Saalim has intense love for Allah-azwj’’.
فَقَالَ لَهُ رَجُلٌ: أَدُلُّكَ عَلَى عَبْدِ اللَّهِ بْنِ عُمَرَ. فَقَالَ: قَاتَلَكَ اللَّهُ! وَ اللَّهِ مَا أَرَدْتَ اللَّهَ بِهَذَا، وَيْحَكَ! كَيْفَ أَسْتَخْلِفُ رَجُلًا عَجَزَ عَنْ طَلَاقِ امْرَأَتِهِ، لَا أَرَبَ لَنَا فِي أُمُورِكُمْ مَا حَمِدْتُهَا فَأَرْغَبَ فِيهَا لِأَحَدٍ مِنْ أَهْلِ بَيْتِي،
A man said to him, ‘Shall I point you upon Abdullah Bin Umar?’ He said, ‘May Allah-azwj Curse you! By Allah-azwj, Allah-azwj does not Want this, woe be unto you! How can I the caliph a man who is unable to divorce his wife? Do not collect for us in your affair what is not praise-worthy that I should desired regarding it for someone from my household.
إِنْ كَانَ خَيْراً، فَقَدْ أَصَبْنَا مِنْهُ، وَ إِنْ كَانَ شَرّاً فَقَدْ صُرِفَ عَنَّا، حَسْبُ آلِ عُمَرَ أَنْ يُحَاسَبَ مِنْهُمْ رَجُلٌ وَاحِدٌ وَ يُسْأَلَ عَنْ أَمْرِ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ].
If it was good, we would have been correct from it, and if it was evil, it would be turned away from us, according to the family of Umar would reckon from them one man, and he would ask about a matter of community of Muhammad-saww’’.[65]
وَ رَوَى السَّيِّدُ رَحِمَهُ اللَّهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَلاذُرِيِّ فِي كِتَابِ تَارِيخِ الْأَشْرَافِ، عَنْ عَفَّانَ بْنِ مُسْلِمٍ، عَنْ حَمَّادِ بْنِ سَلَمَةَ، عَنْ عَلِيِّ بْنِ زَيْدٍ، عَنْ أَبِي رَافِعٍ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ مُسْتَنِداً إِلَى ابْنِ عَبَّاسٍ وَ عِنْدَهُ ابْنُ عُمَرَ وَ سَعِيدُ بْنُ زَيْدٍ، فَقَالَ: اعْلَمُوا أَنِّي لَمْ أَقُلْ فِي الْكَلَالَةِ شَيْئاً، وَ لَمْ أَسْتَخْلِفْ بَعْدِي أَحَداً، وَ إِنَّهُ مَنْ أَدْرَكَ وَفَاتِي مِنْ سَبْيِ الْعَرَبِ فَهُوَ حُرٌّ مِنْ مَالِ اللَّهِ.
It is reported by the seyyid, from Ahmad Bin Muhammad Al Balazuri in the book ‘Kitab Al Ashraf’, from Affan Bin Muslim, from Hammas Bin Salama, from Ali Bin Zayd, from Abu Rafie,
‘Umar Bin Al-Khattab leaning to Ibn Abbas, and in his presence were Ibn Umar and Saeed Bin Zayd. He said, ‘Know that I did not say anything regarding the ‘Kalala’ (inheritance of one without parents and children), and have not made anyone a caliph after me, and one who comes across my death, from the Arab captives, so he is free from the wealth of Allah-azwj’.
فَقَالَ سَعِيدُ بْنُ زَيْدٍ: أَمَا أَنَّكَ لَوْ أَشَرْتَ إِلَى رَجُلٍ مِنَ الْمُسْلِمِينَ ائْتَمَنَكَ النَّاسُ. فَقَالَ عُمَرُ: لَقَدْ رَأَيْتُ مِنْ أَصْحَابِي حِرْصاً سَيِّئاً، وَ إِنِّي جَاعِلُ هَذَا الْأَمْرِ إِلَى هَؤُلَاءِ النَّفَرِ السِّتَّةِ الَّذِينَ مَاتَ رَسُولُ اللَّهِ (ص) وَ هُوَ عَنْهُمْ رَاضٍ.
Saeed Bin Zayd said, ‘But if you were to indicate to a man from the Muslims, the people would trust you’. Umar said, ‘I have seen greet and evil from my companions, and I shall make this command to these six persons, those Rasool-Allah-saww was please from when he-saww passed away’.
ثُمَّ قَالَ: لَوْ أَدْرَكَنِي أَحَدُ الرَّجُلَيْنِ لَجَعَلْتُ هَذَا الْأَمْرَ إِلَيْهِ وَ لَوَثِقْتُ بِهِ، سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ، وَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، فَقَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ! فَأَيْنَ أَنْتَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ؟. فَقَالَ لَهُ: قَاتَلَكَ اللَّهُ! مَا أَرَدْتُ وَ اللَّهِ أَسْتَخْلِفُ رَجُلًا لَمْ يُحْسِنْ أَنْ يُطَلِّقَ امْرَأَتَهُ.
Then he said, ‘If one of the two men were to come across me, I would make this command to him and trust him with it – Saalim Mawla Abu Huzeyfa and Abu Ubeydah Bin Al Jarrah’. A man said to him, ‘O commander of the faithful! So, where are you from Abdullah Bin Umar?’ He said to him, ‘May Allah-azwj Curse you! By Allah-azwj, I do not want to make the caliph a man who is good in divorcing his wife’’.[66]
رَوَى الْبُخَارِيُ وَ مُسْلِمٌ فِي صَحِيحَيْهِمَا، وَ صَاحِبُ جَامِعِ الْأُصُولِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] قَالَ: النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هَذَا الشَّأْنِ، مُسْلِمُهُمْ تَبَعٌ لِمُسْلِمِهِمْ، وَ كَافِرُهُمْ تَبَعٌ لِكَافِرِهِمْ، النَّاسُ مَعَادِنُ، خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الْإِسْلَامِ إِذَا فَقُهُوا، تَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدَّ كَرَاهِيَةً لِهَذَا الشَّأْنِ حَتَّى يَقَعَ فِيهِ.
And it is reported by Al Bukhari and Muslim in their (books) ‘Saheeh’, and author of ‘Jamie Al Usool’, from Abu Hureyra (well know fabricator),
‘Rasool-Allah-saww said: ‘The people follow Quraysh in this concern, their Muslims follow their Muslims, their Kafirs follow their Kafirs. The people are a mine. Their good ones during the Pre-Islamic period are their good ones in Al-Islam. When they understand, they would find from the best of the people to be of most severe abhorrence to this concern until he falls into it’’.[67]
وَ رَوَوْا جَمِيعاً، عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]: لَا يَزَالُ هَذَا الْأَمْرُ فِي قُرَيْشٍ مَا بَقِيَ مِنْهُمُ اثْنَانِ.
And it is reported by all of them (Saheeh Al-Bukhari), from Ibn Umar who said, ‘Rasool-Allah-saww said: ‘This command will not cease to be among Quraysh for as long as two remain from them’’.[68]
وَ رَوَى الْبُخَارِيُ، عَنْ مُعَاوِيَةَ، أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ: إِنَّ هَذَا الْأَمْرَ فِي قُرَيْشٍ لَا يُعَادِيهِمْ أَحَدٌ إِلَّا أَكَبَّهُ اللَّهُ عَلَى وَجْهِهِ مَا أَقَامُوا الدِّينَ.
And it is reported by Al-Bukhari, from Muawiya having said, ‘I heard Rasool-Allah-saww saying: ‘This command will be among Quraysh. No one would be inimical to them except Allah-azwj would Fling him upon his face, for as long as the Religion remains’’.[69] Non-Shia Hadeeth)
وَ رَوَى مُسْلِمٌ، عَنْ جَابِرٍ، أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] قَالَ: النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي الْخَيْرِ وَ الشَّرِّ.
And it is reported by Muslim, from Jabir, he-saww said: ‘The people are followers of Quraysh, in the good and in the bad’’.[70] Non-Shia Hadeeth)
وَ رَوَى صَاحِبُ جَامِعِ الْأُصُولِ، عَنِ التِّرْمِذِيِ بِإِسْنَادِهِ، عَنْ عَمْرِو بْنِ الْعَاصِ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] يَقُولُ: قُرَيْشٌ وُلَاةُ النَّاسِ فِي الْخَيْرِ وَ الشَّرِّ إِلَى يَوْمِ الْقِيَامَةِ.
And it is reported by the author of ‘Jamie Al-Usool’, from Al-Tirmiza, by his chain, from Amro Bin Al-Aas (a well-known fabricator) who said, ‘I heard Rasool-Allah-saww said: ‘Quraysh are rulers of the people, in the good and the evil, up to the Day of Qiyamah’’.[71] (Non-Shia Hadeeth)
التاسع عشر:
The Nineteenth –
أنّه أوصى بدفنه في بيت النبيّ صلّى اللّه عليه و آله و كذلك تصدّى لدفن أبي بكر هناك، و هو تصرّف في ملك الغير من غير جهة شرعيّة، و قد نهى اللّه الناس عن دخول بيته صلّى اللّه عليه و آله من غير إذن بقوله: (لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ) ،
He bequeathed with being buried in the house of the Prophet-saww, and like that was his reaction for the burial of Abu Bakr over there, and it is a property of others, from without an aspect of Law, and Allah-azwj has Prohibited the people from entering his-saww house from without there being a permission, by His-azwj Words: O you those who believe! Do not enter the houses of the Prophet unless there is permission for you [33:53].
وَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: حُرْمَةُ الْمُسْلِمِ مَيِّتاً كَحُرْمَتِهِ حَيّاً.
And Rasool-Allah-saww: ‘Sanctity of the dead Muslims is like his sanctity when alive’’.[72] (No narrators)
و أمّا اعتذارهم بأنّ عمر استأذن عائشة في ذلك، حيث رَوَى الْبُخَارِيُ، عَنْ عَمْرِو بْنِ مَيْمُونٍ فِي خَبَرٍ طَوِيلٍ يُشْمَلُ عَلَى قِصَّةِ قَتْلِ عُمَرَ قَالَ: قَالَ لِابْنِهِ عَبْدِ اللَّهِ: انْطَلِقْ إِلَى عَائِشَةَ أُمِّ الْمُؤْمِنِينَ فَقُلْ: يَقْرَأُ عَلَيْكِ عُمَرُ السَّلَامَ، وَ لَا تَقُلْ أَمِيرَ الْمُؤْمِنِينَ، فَإِنِّي لَسْتُ الْيَوْمَ لِلْمُؤْمِنِينَ أَمِيراً، وَ قُلْ: يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ، ..
And as for their excuse that Umar sought permission of Ayesha regarding that, where Al-Bukhari reported from Amro Bin Maymoun, in a long report inclusive upon the story of the killing of Umar. He said to his son Abdullah, ‘Go to Ayesha, mother of the believers and say, ‘Umar conveys the greetings to you’, and do not say, ‘commander of the faithful’, for I am not a commander of the faithful today; and say, ‘Umar Bin Al-Khattab seeks permission to be buried with his two companions’.
فَسَلَّمَ وَ اسْتَأْذَنَ ثُمَّ دَخَلَ عَلَيْهَا فَوَجَدَهَا قَاعِدَةً تَبْكِي، فَقَالَ: يَقْرَأُ عَلَيْكِ عُمَرُ بْنُ الْخَطَّابِ السَّلَامَ وَ يَسْتَأْذِنُ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ،
He greeted and sought permission, then entered to see her and found her to be seated, crying. He said, ‘Umar Bin Al-Khattab conveys the greetings to you and seeks permission to be buried along with his two companions’.
فَقَالَتْ: كُنْتُ أُرِيدُهُ لِنَفْسِي وَ لَأُوثِرَنَّ بِهِ الْيَوْمَ عَلَى نَفْسِي، فَلَمَّا أَقْبَلَ قِيلَ هَذَا عَبْدُ اللَّهِ بْنُ عُمَرَ قَدْ جَاءَ، قَالَ: ارْفَعُونِي، فَأَسْنَدَهُ رَجُلٌ إِلَيْهِ، فَقَالَ: مَا لَدَيْكَ؟. فَقَالَ: الَّذِي تُحِبُّ يَا أَمِيرَ الْمُؤْمِنِينَ، أَذِنَتْ.
She said, ‘I had wanted it for myself, and I prefer him with it today over myself’. When he came back, it was said, ‘This is Abdullah Bin Umar having come back’. He (Umar) said, ‘Raise me!’ A man gave support to him. He said, ‘What news is there?’ He said, ‘That which the commander of the faithful loves, she permitted’.
قَالَ: الْحَمْدُ لِلَّهِ، مَا كَانَ شَيْءٌ أَهَمَّ إِلَيَّ مِنْ ذَلِكَ. قَالَ: فَإِذَا أَنَا قُبِضْتُ فَاحْمِلُونِي، ثُمَّ سَلِّمْ فَقُلْ يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ فَإِنْ أَذِنَتْ لِي فَأَدْخِلُونِي وَ إِنْ رَدَّتْنِي رُدُّونِي إِلَى مَقَابِرِ الْمُسْلِمِينَ ..
He said, ‘The Praise is for Allah-azwj! There was nothing more worrying to me than that. When I die, the carry me, then greet and say, ‘Umar Bin Al-Khattab seeks permission’. If she permits to me, then enter me, and if she rejects me, then return me to the graveyard of the Muslims’.
فهذا دليل واضح على جهله أو تسويله و تمويهه على العوام، لما قد عرفت من أنّه إن كان صدقة يشترك فيه المستحقّون كما يدلّ عليه الخبر الذي افتراه أبو بكر فتحريم التصرّف فيه بالدفن و نحوه واضح، و إن كان ميراثا فالتصرّف فيه قبل القسمة من دون استئذان جميع الورثة أيضا محرّم، و لا ينفع طلب الإذن من عائشة وحدها
This is clear evidence upon his ignorance camouflaged upon the public, due to what is recognised that if it was charity, then the rightful ones would participate in it, just as it is evidenced upon by the report which was fabricated by Abu Bakr. Thus, the prohibition of spending in it with the burial and its like is clear; and if it was an inheritance, then the spending it before the apportionment before the permission of all the inheritors as well, is prohibited, and it does not benefit, seeking permission from Ayesha alone.[73] (Non-Shia source)/ (This is not a Hadeeth)
وَ قَدْ رَوَى الشَّيْخُ الْمُفِيدُ قَدَّسَ اللَّهُ رُوحَهُ فِي مَجَالِسِهِ أَنَّ فَضَّالَ بْنَ الْحَسَنِ بْنِ فَضَّالٍ الْكُوفِيَّ مَرَّ بِأَبِي حَنِيفَةَ وَ هُوَ فِي جَمْعٍ كَثِيرٍ يُمْلِي عَلَيْهِمْ شَيْئاً مِنْ فِقْهِهِ وَ حَدِيثِهِ-، فَقَالَ لِصَاحِبٍ كَانَ مَعَهُ: وَ اللَّهِ لَا أَبْرَحُ أَوْ أُخْجِلَ أَبَا حَنِيفَةَ .. فَدَنَا مِنْهُ فَسَلَّمَ عَلَيْهِ، فَرَدَّ وَ رَدَّ الْقَوْمُ بِأَجْمَعِهِمُ السَّلَامَ عَلَيْهِ،
It has been reported by the sheykh Al-Mufeed in his (book) ‘Majaalis’ that Fazal Bin Al Hassan Bin Fazzal Bin Al Kufi passed by Abu Haneefa, and he was in a large gathering of numerous transcribers from his understanding and his Hadeeth. A companion who was with him said, ‘By Allah-azwj, I will neither leave nor be ignored, Abu Haneefa’. He went near him and greeted unto him. He returned and the people in their entirety returned the greetings.
فَقَالَ: يَا أَبَا حَنِيفَةَ رَحِمَكَ اللَّهُ! إِنَّ لِي أَخاً يَقُولُ: إِنَّ خَيْرَ النَّاسِ بَعْدَ رَسُولِ اللَّهِ (ص) عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلَامُ) وَ أَنَا أَقُولُ إِنَّ أَبَا بَكْرٍ خَيْرُ النَّاسِ وَ بَعْدَهُ عُمَرَ، فَمَا تَقُولُ أَنْتَ رَحِمَكَ اللَّهُ؟.
He said, ‘O Abu Haneefa, may Allah-azwj have Mercy on you! There is a brother of mine who says, ‘The best of the people after Rasool-Allah-saww is Ali-asws Bin Abu Talib-asws’, and I say that Abu Bakr is best of the people, and after him Umar. What are you saying, may Allah-azwj have Mercify on you?’
فَأَطْرَقَ مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ، فَقَالَ: كَفَى بِمَكَانِهِمَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] كَرَماً وَ فَخْراً، أَ مَا عَلِمْتَ أَنَّهُمَا ضَجِيعَاهُ فِي قَبْرِهِ، فَأَيُّ حُجَّةٍ أَوْضَحُ لَكَ مِنْ هَذِهِ؟!.
He lowered his head for a while, then raised his head and said, ‘It suffices from both their positions from Rasool-Allah-saww as honour and pride. Don’t you know that they are both his-saww companions in his-saww grave, so which proof is clearer to you than this?!’
فَقَالَ لَهُ فَضَّالٌ: إِنِّي قَدْ قُلْتُ ذَلِكَ لِأَخِي، فَقَالَ: وَ اللَّهِ لَئِنْ كَانَ الْمَوْضِعُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ دُونَهُمَا فَقَدْ ظَلَمَا بِدَفْنِهِمَا فِي مَوْضِعٍ لَيْسَ لَهُمَا فِيهِ حَقٌّ، وَ إِنْ كَانَ الْمَوْضِعُ لَهُمَا فَوَهَبَاهُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَقَدْ أَسَاءَا وَ مَا أَحْسَنَا إِذْ رَجَعَا فِي هِبَتِهِمَا وَ نَكَثَا عَهْدَهُمَا،
Fazal said to him, ‘I had said that to my brother. He said, ‘By Allah-azwj! If the place belonged to Rasool-Allah-saww besides them both, so they have been unjust with being buried in a place in which there is not right for them; and if the place was for them both, and they had gifted it to Rasool-Allah-saww, so they have been evil and not been good, when they retracted regarding their gifts and broke their pacts’.
فَأَطْرَقَ أَبُو حَنِيفَةَ سَاعَةً ثُمَّ قَالَ لَهُ: لَمْ يَكُنْ لَهُ وَ لَا لَهُمَا خَاصَّةً، وَ لَكِنَّهُمَا نَظَرَا فِي حَقِّ عَائِشَةَ وَ حَفْصَةَ فَاسْتَحَقَّا الدَّفْنَ فِي ذَلِكَ الْمَوْضِعِ بِحُقُوقِ ابْنَتَيْهِمَا،
Abu Haneefa lowered his head for a while, then said to him, ‘It neither happened to be for him-saww nor for them both in particular, but they looked into a right of Ayesha and Hafsa, and they became deserving of the burial in that place by the rights of both their daughters’.
فَقَالَ فَضَّالٌ: قَدْ قُلْتُ لَهُ ذَلِكَ، فَقَالَ: أَنْتَ تَعْلَمُ أَنَّ النَّبِيَّ (ص) مَاتَ عَنْ تِسْعِ نِسَاءٍ، وَ نَظَرْنَا فَإِذَا لِكُلِّ وَاحِدَةٍ مِنْهُنَّ تُسُعُ الثُّمُنِ، ثُمَّ أَنْظَرْنَا فِي تُسُعِ الثُّمُنِ فَإِذَا هُوَ شِبْرٌ فِي شِبْرٍ، فَكَيْفَ يَسْتَحِقُّ الرَّجُلَانِ أَكْثَرَ مِنْ ذَلِكَ، وَ بَعْدَ فَمَا بَالُ عَائِشَةَ وَ حَفْصَةَ تَرِثَانِ رَسُولَ اللَّهِ (ص) وَ فَاطِمَةُ عَلَيْهَا السَّلَامُ ابْنَتُهُ تُمْنَعُ الْمِيرَاثَ.
Fazal said, ‘I had said that to him. He said, ‘You know that the Prophet-saww from nine wives, and we considered and there was for each one of them, a ninth of the eighth. Then we considered into the ninth of the eight, and there it was a palm’s width by a palm’s width, so how could the two men be deserving of any more than that? And what is the matter Ayesha and Hafsa both inherited Rasool-Allah-saww while Fatima-asws, his-saww daughter-asws, was refused the inheritance?’
فَقَالَ أَبُو حَنِيفَةَ: يَا قَوْمُ! نَحُّوهُ عَنِّي، فَإِنَّهُ وَ اللَّهِ رَافِضِيٌّ خَبِيثٌ. انتهى.
Abu Haneefa said, ‘O people! Alienate him away from me, for by Allah-azwj, he is a Rafizi (rejector i.e. a Shia)!’ – end’’.[74] (This is not a Hadeeth)
[24] باب نسبه و ولادته و وفاته و بعض نوادر أحواله، و ما جرى بينه و بين أمير المؤمنين صلوات اللّه عليه
CHAPTER 24 – HIS (UMAR’S) LINEAGE, HIS BIRTH AND SOME MISCELLANEOUS OF HIS SITUATIONS, AND WHAT FLOWED BETWEEN HIM AND AMIR AL MOMINEEN-asws
نسبه و ولادته
His lineage and his birth
1- فس: قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ: ثُمَّ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ نِكَاحَ الزَّوَانِي، فَقَالَ: (الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ) ، وَ هُوَ رَدٌّ عَلَى مَنْ يَسْتَحِلُّ التَّمَتُّعَ بِالزَّوَانِي وَ التَّزْوِيجَ بِهِنَّ، وَ هُنَّ الْمَشْهُورَاتُ الْمَعْرُوفَاتُ بِذَلِكَ فِي الدُّنْيَا، لَا يَقْدِرُ الرَّجُلُ عَلَى تَحَصُّنِهِنَ،
Tafseer Al-Qummi – Ali Bin Ibrahim said, ‘The Allah-azwj Mighty and Majestic Prohibited marrying the adulterers, so He-azwj Said: The adulterer cannot marry except and adulteress or a Polytheist woman, and the adulteress, none can marry her except an adulterer or a Polytheist man; and that is Prohibited unto the Momineen [24:3], and it is a rebuttal against the one who permits the mut’ah with the adulteresses and marrying them, and they are well known, the recognised in the world with that, the men are not able upon the chastity’.[75]
وَ نَزَلَتْ هَذِهِ الْآيَةُ فِي نِسَاءِ مَكَّةَ، كُنَّ مُسْتَعْلِنَاتٍ بِالزِّنَا، سَارَةُ، وَ حَنْتَمَةُ، وَ الرَّبَابُ كُنَّ يَتَغَنَّيْنَ بِهِجَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَحَرَّمَ اللَّهُ نِكَاحَهُنَّ، وَ جَرَتْ بَعْدَهُنَّ فِي النِّسَاءِ مِنْ أَمْثَالِهِنَ.
And this Verse was Revealed regarding the women of Makkah, who happened to openly declare with the adultery (prostitution) – Sarah, and Hantamah, and Rabbab, singing the satire of Rasool-Allah-saww. Allah-azwj Prohibited marrying them, and it flowed after them among the women, from their examples.
و حكى بعض أصحابنا عن محمد بن شهر آشوب و غيره: أنّ صُهاك كانت أمة حبشية لعبد المطلب، و كانت ترعى له الإبل، فوقع عليها نفيل فجاءت بالخطاب، ثم إنّ الخطّاب لّما بلغ الحلم رغب في صُهاك فوقع عليها فجاءت بابنة فلفّتها في خرقة من صوف و رمتها خوفا من مولاها في الطريق،
And it is narrated by one of our companions, from Muhammad Bin Shahr Ashub and others, ‘Zuhak was an Ethiopian slave girl of Abdul Muttalib-asws, and was taking care of the camel for him. Nufeyl fell upon her, so she came with Al-Khattab. Then when Al-Khattab reached adulthood, he desired regarding Zuhaak, so he fell upon her, and she came with a daughter and wrapped her in a cloth of wool and threw her away in the street out of fear from her master.
فرآها هاشم بن المغيرة مرميّة فأخذها و ربّاها و سمّاها: حنتمة، فلمّا بلغت رآها خطّاب يوما فرغب فيها و خطبها من هاشم فأنكحها إيّاه فجاءت [بفلان]، فكان الخطاب أبا و جدّا و خالا [لفلان]، وَ كَانَتْ حَنْتَمَةُ أُمّاً وَ أُخْتاً وَ عَمَّةً لَهُ، فتدبّر.
Hisham Bin Al-Mugheira saw her having been thrown, so he took her and nourished her and named her as Hantamah. When she reached adulthood, Khattab saw her one day and desired regarding her, and addressed her from Hashim-as. He-as married her to him, and she came with so and so (Umar). Thus, Al-Khattab was a father, and a grandfather, and a maternal uncle of so and so (Umar), and Hantamah was a mother, and a sister, and a paternal aunt to him, so ponder’.[76]
و أقول.: وجدت فِي كِتَابِ عِقْدِ الدُّرَرِ لِبَعْضِ الْأَصْحَابِ رَوَى بِإِسْنَادِهِ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ، عَنْ أَبِيهِ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنِ ابْنِ الزَّيَّاتِ، عَنِ الصَّادِقِ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: كَانَتْ صُهَاكُ جَارِيَةً لِعَبْدِ الْمُطَّلِبِ، وَ كَانَتْ ذَاتَ عَجُزٍ، وَ كَانَتْ تَرْعَى الْإِبِلَ، وَ كَانَتْ مِنَ الْحَبَشَةِ، وَ كَانَتْ تَمِيلُ إِلَى النِّكَاحِ، فَنَظَرَ إِلَيْهَا نُفَيْلٌ جَدُّ [فُلَانٍ] فَهَوَاهَا وَ عَشِقَهَا مِنْ مَرْعَى الْإِبِلِ فَوَقَعَ عَلَيْهَا، فَحَمَلَتْ مِنْهُ بِالْخَطَّابِ،
And I (Majlisi) am saying, ‘It is found in the book ‘Iqd Al Durar’ of one of the companions, reporting by his chain, from Ali Bin Ibrahim Bin Hashim, from his father, from Al Hassan Bin Mahboub, from Ibn Zayyat,
‘From Al-Sadiq-asws having said: ‘Zuhaak was a slave girl of Abdul Muttalib-asws, and she was with frustration, and she was looking after the camel, and she was from Ethiopia, and she inclined to have sex. Nufeyl, grandfather of so and so (Umar) looked at her and desired her, and he went for her in the camel pasture and fell upon her. She bore Al-Khattab from him.
فَلَمَّا أَدْرَكَ الْبُلُوغَ نَظَرَ إِلَى أُمِّهِ صُهَاكَ فَأَعْجَبَهُ عَجُزُهَا فَوَثَبَ عَلَيْهَا فَحَمَلَتْ مِنْهُ بِحَنْتَمَةَ، فَلَمَّا وَلَدَتْهَا خَافَتْ مِنْ أَهْلِهَا فَجَعَلَتْهَا فِي صُوفٍ وَ أَلْقَتْهَا بَيْنَ أَحْشَامِ مَكَّةَ، فَوَجَدَهَا هِشَامُ بْنُ الْمُغِيرَةِ بْنِ الْوَلِيدِ، فَحَمَلَهَا إِلَى مَنْزِلِهِ وَ رَبَّاهَا وَ سَمَّاهَا بِ: الْحَنْتَمَةِ،
When he reached adulthood, he looked at his mother Zuhaak and her posture fascinated him, so he leapt upon her and she bore Hantamah from him. When she gave birth to her, she feared from her family, so she made her to be in a wool wrapping and threw her between the streets of Makkah. Hisham Bin Al-Mugheira Bin Al-Waleed found her. He carried her to his house and nourished her and named her as Al-Hantamah.
وَ كَانَتْ مَشِيمَةُ الْعَرَبِ مَنْ رَبَّى يَتِيماً يَتَّخِذُهُ وَلَداً، فَلَمَّا بَلَغَتْ حَنْتَمَةُ نَظَرَ إِلَيْهَا الْخَطَّابُ فَمَالَ إِلَيْهَا وَ خَطَبَهَا مِنْ هِشَامٍ، فَتَزَوَّجَهَا فَأَوْلَدَ مِنْهَا [فُلَان]، وَ كَانَ الْخَطَّابُ أَبَاهُ وَ جَدَّهُ وَ خَالَهُ، وَ كَانَتْ حَنْتَمَةُ أُمَّهُ وَ أُخْتَهُ وَ عَمَّتَهُ.
And it was custom of the Arabs, the one who nourishes an orphan, would take him as a child. When Hantamah reached adulthood, Al Khattab looked at her and inclined towards her, and proposed her from Hisham. So, he married her (to him) and so and so (Umar) was born from her. And so, Al-Khattab was his father, and his grandfather, and his maternal uncle, and Hantamah was his mother, and his sister, and his paternal aunt’.
و ينسب إلى الصادق عليه السلام في هذا المعنى شعر:
| مَنْ جَدُّهُ خَالُهُ وَ وَالِدُهُ | وَ أُمُّهُ أُخْتُهُ وَ عَمَّتُهُ | |
| أَجْدَرُ أَنْ يُبْغِضَ الْوَصِيَّ وَ أَنْ | يُنْكِرَ يَوْمَ الْغَدِيرِ بَيْعَتَهُ |
انتهى.
And a poem is attributed to Al-Sadiq-asws in this meaning: ‘One whose grandfather is his uncle, and his father, and his mother is his sister and his aunt, it is befitting that he denies his allegiance the day of Al-Ghadeer’ – end’’.[77]
رواه الْكُلَيْنِيُّ طَيَّبَ اللَّهُ تُرْبَتَهُ فِي رَوْضَةِ الْكَافِي، عَنِ الْحُسَيْنِ، عَنْ أَحْمَدَ بْنِ هِلَالٍ، عَنْ زُرْعَةَ، عَنْ سَمَاعَةَ، قَالَ: تَعَرَّضَ رَجُلٌ مِنْ وُلْدِ عُمَرَ بْنِ الْخَطَّابِ بِجَارِيَةِ رَجُلٍ عَقِيلِيٍّ، فَقَالَتْ لَهُ: إِنَّ هَذَا الْعُمَرِيَ قَدْ آذَانِي. فَقَالَ لَهَا: عِدِيهِ وَ أَدْخِلِيهِ الدِّهْلِيزَ، فَأَدْخَلَتْهُ، فَشَدَّ عَلَيْهِ فَقَتَلَهُ وَ أَلْقَاهُ فِي الطَّرِيقِ،
It is reported By Al Kulayni in (the book) ‘Rowzat Al-Kafi’, from Al Husayn, from Ahmad Bin Hilal, from Zur’ah, from Sama’at who said,
‘A man from the sons of Umar Bin Al-Khattab molested a slave girl of an ‘Aqeeli’ man. She said to him, ‘This Umari man has hurt me’. He said to her, ‘Call him and let him enter the corridor’. She made him enter, and he was severe upon him and killed him, and threw him (his body) into the road.
فَاجْتَمَعَ الْبَكْرِيُّونَ وَ الْعُمَرِيُّونَ وَ الْعُثْمَانِيُّونَ، وَ قَالُوا: مَا لِصَاحِبِنَا كُفْوٌ؟ لَنْ نَقْتُلَ بِهِ إِلَّا جَعْفَرَ بْنَ مُحَمَّدٍ، وَ مَا قَتَلَ صَاحِبَنَا غَيْرُهُ،
The Bakris (followers of Abu Bakr), and the Umaris (followers of Umar), and the Usmanis (followers of Usman) gathered, and they said, ‘What is a match for our (killed) our companion? We will never kill due to him, except Ja’far-asws Bin Muhammad-asws, and no one killed out companion apart from him-asws’.
وَ كَانَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَدْ مَضَى نَحْوَ قُبَا، فَلَقِيتُهُ بِمَا اجْتَمَعَ الْقَوْمُ عَلَيْهِ. فَقَالَ: دَعْهُمْ. قَالَ: فَلَمَّا جَاءَ وَ رَأَوْهُ وَثَبُوا عَلَيْهِ، وَ قَالُوا: مَا قَتَلَ صَاحِبَنَا أَحَدٌ غَيْرُكَ، وَ مَا نَقْتُلُ بِهِ أَحَداً غَيْرَكَ!،
And Abu Abdullah-asws had gone to around Quba. I met him-asws (and told him-asws) the gathering of the people against him-asws. He-asws said: ‘Leave them’. When he-asws came and they saw him-asws, they leapt upon him-asws and said, ‘No one killed our companion apart from you-asws, and no one will be killed due to it apart from you-asws!’
فَقَالَ: لِتُكَلِّمْنِي مِنْكُمْ جَمَاعَةٌ، فَاعْتَزَلَ قَوْمٌ مِنْهُمْ، فَأَخَذَ بِأَيْدِيهِمْ فَأَدْخَلَهُمُ الْمَسْجِدَ، فَخَرَجُوا وَ هُمْ يَقُولُونَ شَيْخُنَا أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ، مَعَاذَ اللَّهِ أَنْ يَكُونَ مِثْلُهُ يَفْعَلُ هَذَا وَ لَا يَأْمُرُ بِهِ، انْصَرِفُوا.
He-asws said: ‘Let a group from you speak to me-asws’. A group from them isolated, and he-asws took their hands and entered them into the Masjid. They came out and they were saying, ‘Our sheykh is Abu Abdullah Ja’far-asws Bin Muhammad-asws. Allah-azwj Forbid that the like of him-asws would do this, nor instruct for it!’ They left.
قَالَ: فَمَضَيْتُ مَعَهُ، فَقُلْتُ: جُعِلْتُ فِدَاكَ! مَا كَانَ أَقْرَبَ رِضَاهُمْ مِنْ سَخَطِهِمْ. قَالَ: نَعَمْ، دَعَوْتُهُمْ فَقُلْتُ: أَمْسِكُوا وَ إِلَّا أَخْرَجْتُ الصَّحِيفَةَ.
He (the narrator) said, ‘I went with him-asws. I said, ‘May I be sacrificed for you-asws! How near was their pleasure from their anger!’ He-asws said: ‘Yes, I called them. I-asws said, ‘Either withhold or I-asws shall bring out the parchment!’’
فَقُلْتُ: وَ مَا هَذِهِ الصَّحِيفَةُ جَعَلَنِيَ اللَّهُ فِدَاكَ؟!. فَقَالَ: أُمُ الْخَطَّابِ كَانَتْ أَمَةً لِلزُّبَيْرِ بْنِ عَبْدِ الْمُطَّلِبِ، فَسَطَّرَ بِهَا نُفَيْلٌ فَأَحْبَلَهَا، فَطَلَبَهُ الزُّبَيْرُ، فَخَرَجَ هَارِباً إِلَى الطَّائِفِ، فَخَرَجَ الزُّبَيْرُ خَلْفَهُ فَبَصُرَتْ بِهِ ثَقِيفٌ، فَقَالُوا: يَا أَبَا عَبْدِ اللَّهِ! مَا تَعْمَلُ هَاهُنَا؟.
I said, ‘And what is this parchment? May Allah-azwj Make me to be sacrificed for you-asws!’ He-asws said: ‘The mother of Al-Khattab was a slave girl of Al-Zubeyr Bin Abdul Muttalib. Nufeyl veiled with her and impregnated her. Al-Zubeyr sought him. He fled to Al-Taif. Al-Zubeyr went out behind him, and sighted him at Saqeef. They said, ‘O servant of Allah-azwj! What are you going over here?
قَالَ: جَارِيَتِي سَطَّرَ بِهَا نُفَيْلُكُمْ، فَهَرَبَ مِنْهُ إِلَى الشَّامِ، فَخَرَجَ الزُّبَيْرُ فِي تِجَارَةٍ لَهُ إِلَى الشَّامِ، فَدَخَلَ عَلَى مَلِكِ الدُّومَةِ، فَقَالَ لَهُ: يَا أَبَا عَبْدِ اللَّهِ! لِي إِلَيْكَ حَاجَةٌ؟. قَالَ: وَ مَا حَاجَتُكَ أَيُّهَا الْمَلِكُ؟. فَقَالَ: رَجُلٌ مِنْ أَهْلِكَ قَدْ أَخَذْتَ وَلَدَهُ فَأُحِبُّ أَنْ تَرُدَّهُ عَلَيْهِ. قَالَ: لِيَظْهَرْ لِي حَتَّى أَعْرِفَهُ.
He said, ‘My slave girl, your Nufeyl veiled (impregnated) her’. So, he fled from him to Syria. Al-Zubeyr went out for a trade of his to Syria. He entered to see the king of Al-Dowma. He said to him, ‘O servant of Allah-azwj! There is a need for me to you?’ He said, ‘And what is your need, O you king?’ He said, ‘A man from your family, his son has been seized, and I would love it if you could return him to him’. He said, ‘Clarify until I recognise him’.
فَلَمَّا أَنْ كَانَ مِنَ الْغَدِ دَخَلَ إِلَى الْمَلِكِ فَلَمَّا رَآهُ الْمَلِكُ ضَحِكَ، فَقَالَ: مَا يُضْحِكُكَ أَيُّهَا الْمَلِكُ؟. قَالَ: مَا أَظُنُّ هَذَا الرَّجُلَ وَلَدَتْهُ عَرَبِيَّةٌ، لَمَّا رَآكَ قَدْ دَخَلْتَ لَمْ يَمْلِكِ اسْتَهُ أَنْ جَعَلَ يَضْرِطُ. فَقَالَ: أَيُّهَا الْمَلِكُ! إِذَا صِرْتُ إِلَى مَكَّةَ قَضَيْتُ حَاجَتَكَ،
When it was the next morning, he entered to see the king. When the king saw him, he laughed. He said, ‘What makes you laugh, O king?’ He said, ‘I don’t think this man, an Arabian has given birth to him, due to what I see you to have entered, he could not control his backside and went on to fart’. He said, ‘O you king! When I go to Makkah, I shall fulfil your need’.
فَلَمَّا قَدِمَ الزُّبَيْرُ تَحَمَّلَ عَلَيْهِ بِبُطُونِ قُرَيْشٍ كُلِّهَا أَنْ يَدْفَعَ إِلَيْهِ ابْنَهُ فَأَبَى، ثُمَّ تَحَمَّلَ عَلَيْهِ بِعَبْدِ الْمُطَّلِبِ، فَقَالَ: مَا بَيْنِي وَ بَيْنَهُ عَمَلٌ، أَ مَا عَلِمْتُمْ مَا فَعَلَ فِي ابْنِي فُلَانٍ، وَ لَكِنِ امْضُوا أَنْتُمْ إِلَيْهِ، فَقَصَدُوهُ وَ كَلَّمُوهُ،
When Al-Zubeyr arrived, all of the Quraysh attacked upon him that he should hand his son over to him. But he refused. Then they attacked upon him with Abdul Muttalib-asws. He said, ‘There are not dealing between me and him. Do you not know what happened with my son, so and so? But you go to him’. They aimed for him and spoke to him.
فَقَالَ لَهُمُ الزُّبَيْرُ: إِنَّ الشَّيْطَانَ لَهُ دَوْلَةٌ وَ إِنَّ ابْنَ هَذَا ابْنُ الشَّيْطَانِ، وَ لَسْتُ آمَنُ أَنْ يَتَرَأَّسَ عَلَيْنَا، وَ لَكِنْ أَدْخِلُوهُ مِنْ بَابِ الْمَسْجِدِ عَلَيَّ عَلَى أَنْ أُحْمِيَ لَهُ حَدِيدَةً وَ أَخُطَّ فِي وَجْهِهِ خُطُوطاً، وَ أَكْتُبَ عَلَيْهِ وَ عَلَى ابْنِهِ أَنْ لَا يَتَصَدَّرَ فِي مَجْلِسٍ، وَ لَا يَتَأَمَّرَ عَلَى أَوْلَادِنَا، وَ لَا يُضْرَبَ مَعَنَا بِسَهْمٍ.
Al-Zubeyr said to them, ‘The satan-la has a government for him-la, and the son of this one is a son of satan-la, and there is no safety that he might preside upon us, but enter him from the door of the Masjid to me, until I heat the iron for him and brand his face with a branding, and write (a pact) upon him and his son that they would not participate in any gathering, nor rule upon our children, nor strike any shares with us’.
قَالَ: فَفَعَلُوا وَ خَطَّ وَجْهَهُ بِالْحَدِيدِ، وَ كَتَبَ عَلَيْهِ الْكِتَابَ، وَ ذَلِكَ الْكِتَابُ عِنْدَنَا. فَقُلْتُ لَهُمْ: إِذَا مسكتم وَ إِلَّا أَخْرَجْتُ الْكِتَابَ فَفِيهِ فَضِيحَتُكُمْ، فَأَمْسَكُوا.
He (the narrator) said, ‘They did so and branded his face with the iron, and wrote the pact upon him, and that letter is with us-asws. So, I-asws said to them, ‘Either you withhold or else I-asws shall bring out the letter, for in it is your exposure’. So, they withheld’.
وَ تُوُفِّيَ مَوْلًى لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَمْ يُخَلِّفْ وَارِثاً، وَ خَاصَمَ فِيهِ وُلْدُ الْعَبَّاسِ أَبَا عَبْدِ اللَّهِ (ع)، وَ كَانَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ قَدْ حَجَّ فِي تِلْكَ السَّنَةِ، فَجَلَسَ لَهُمْ، فَقَالَ دَاوُدُ بْنُ عَلِيٍّ: الْوَلَاءُ لَنَا. وَ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: بَلِ الْوَلَاءُ لِي،
And a slave of Rasool-Allah-saww died and did not leave any inheritors behind, and the sons of Al-Abbas disputed with Abu Abdullah-asws regarding it, and Hisham Bin Abdul Malik had performed Hajj during that year. He said (in judgment) to them. Dawood Bin Ali said, ‘The guardianship is for us’. Abu Abdullah-asws said: ‘But the guardianship is for me-asws’.
فَقَالَ دَاوُدُ بْنُ عَلِيٍّ: إِنَّ أَبَاكَ قَاتَلَ مُعَاوِيَةَ. فَقَالَ: إِنْ كَانَ أَبِي قَاتَلَ مُعَاوِيَةَ فَقَدْ كَانَ خَطُّ أَبِيكَ فِيهِ الْأَوْفَرَ، ثُمَّ فَرَّ بِجَنَاحَيْهِ. وَ قَالَ: وَ اللَّهِ! لَأُطَوِّقَنَّكَ غَداً طَوْقَ الْحَمَامَةِ،
Dawood Bin Ali said, ‘Your-asws father-asws fought against Muawiya’. He-asws said: ‘Even though my-asws father-asws fought against Muawiya, there was a plentiful share for your father in it, then he fled with his crime (embezzlement), and he said, ‘By Allah-azwj! I will collar you tomorrow with a collar of the pigeons’.
فَقَالَ لَهُ دَاوُدُ بْنُ عَلِيٍّ: كَلَامُكَ هَذَا أَهْوَنُ عَلَيَّ مِنْ بَعْرَةٍ فِي وَادِ الْأَزْرَقِ، فَقَالَ: أَمَا إِنَّهُ وَادٍ لَيْسَ لَكَ وَ لَا لِأَبِيكَ فِيهِ حَقٌّ، قَالَ: فَقَالَ هِشَامٌ: إِذَا كَانَ غَداً جَلَسْتُ لَكُمْ،
Dawood Bin Ali-asws said to him, ‘This talk of yours-asws is less upon me than the dropping of a camel in the valley of Al-Azraq’. He-asws said: ‘But, it is a valley, there is neither any right for you nor for your father in it’. Hisham said, ‘When it is tomorrow morning, I shall sit (in judgment) for you all’.
فَلَمَّا أَنْ كَانَ مِنَ الْغَدِ خَرَجَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ وَ مَعَهُ كِتَابٌ فِي كِرْبَاسَةٍ، وَ جَلَسَ لَهُمْ هِشَامٌ، فَوَضَعَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ الْكِتَابَ بَيْنَ يَدَيْهِ، فَلَمَّا قَرَأَهُ قَالَ: ادْعُوا إِلَيَ جَنْدَلَ الْخُزَاعِيَّ وَ عُكَّاشَةَ الضُّمَيْرِيَ وَ كَانَا شَيْخَيْنِ قَدْ أَدْرَكَا الْجَاهِلِيَّةَ-، فَرَمَى الْكِتَابَ إِلَيْهِمَا، فَقَالَ: تَعْرِفَانِ هَذِهِ الْخُطُوطَ؟.
When it was the next morning, Abu Abdullah-asws came out, and with him-asws was a letter in a bag, and Hisham sat (in judgment) to them. Abu Abdullah-asws placed the letter in front of him. When he saw it, he said, ‘Call Jandal Al-Khuzaie and Ukkasha Al-Zameyri for me!’ – and these were two old men who had come across the pre-Islamic period. He threw the letter to them both and said, ‘Do you recognise this writing?’
قَالا: نَعَمْ، هَذَا خَطُّ الْعَاصِ بْنِ أُمَيَّةَ، وَ هَذَا خَطُّ فُلَانٍ وَ فُلَانٍ لِفُلَانٍ مِنْ قُرَيْشٍ، وَ هَذَا خَطُّ حَرْبِ بْنِ أُمَيَّةَ،
They both said, ‘Yes, this is the handwriting of Al-Aas Bin Umayya, and this is the handwriting of so and so, and so and so, to so and so from Quraysh, and this is the handwriting of Harb Bin Umayya’.
فَقَالَ هِشَامٌ: يَا أَبَا عَبْدِ اللَّهِ! أَرَى خُطُوطَ أَجْدَادِي عِنْدَكُمْ؟. فَقَالَ: نَعَمْ. قَالَ: قَدْ قَضَيْتُ بِالْوَلَاءِ لَكَ.
Hisham said, ‘O Abu Abdullah-asws! I see the writing of my grandfathers in your-asws possession?’ He-asws said: ‘Yes’. He said, ‘I have judged with the guardianship being for you’.
| قَالَ: فَخَرَجَ وَ هُوَ يَقُولُ: إِنْ عَادَتِ الْعَقْرَبُ عُدْنَا لَهَا | وَ كَانَتِ النَّعْلُ لَهَا حَاضِرَةً |
He (the narrator) said, ‘He-asws went out and he-asws was saying (a couplet): ‘If the scorpion return, we-asws shall be prepared for it, and the slipper would be ready for it’.
قَالَ: قُلْتُ: مَا هَذَا الْكِتَابُ جُعِلْتُ فِدَاكَ؟. قَالَ: فَإِنَّ نَيثلة كَانَتْ أَمَةً لِأُمِّ الزُّبَيْرِ وَ لِأَبِي طَالِبٍ وَ عَبْدِ اللَّهِ فَأَخَذَهَا عَبْدُ الْمُطَّلِبِ فَأَوْلَدَهَا فُلَاناً، فَقَالَ لَهُ الزُّبَيْرُ: هَذِهِ الْجَارِيَةُ وَرِثْنَاهَا مِنْ أُمِّنَا وَ ابْنُكَ هَذَا عَبْدٌ لَنَا، فَتَحَمَّلَ عَلَيْهِ بِبُطُونِ قُرَيْشٍ.
He (the narrator) said, ‘I said, ‘What is this letter? May I be sacrificed for you-asws!’ He-asws said: ‘Naysalah was a slave girl of Umm Al-Zubeyr and for Abu Talib-asws and Abdullah-asws. Abdul Muttalib-asws took her and she gave birth to so and so (Al-Abbas). Al-Zubeyr said to him-saww, ‘This slave girl, we have inherited her from our mother and this son of yours is a slave of ours’. The bellies of Quraysh were loaded upon him.
قَالَ: فَقَالَ: قَدْ أَجَبْتُكَ عَلَى خَلَّةٍ عَلَى أَنْ لَا يَتَصَدَّرَ ابْنُكَ هَذَا فِي مَجْلِسٍ، وَ لَا يُضْرَبَ مَعَنَا بِسَهْمٍ، فَكَتَبَ عَلَيْهِ كِتَاباً وَ أَشْهَدَ عَلَيْهِ، فَهُوَ هَذَا الْكِتَابُ.
He (the narrator) said, ‘I have answered you upon an agreement upon the condition that this son of yours will not preside in any gathering, nor will he strike with arrows with us (lots)’. She, he-as wrote a letter upon him and got witnesses upon it, and it is this letter’’.[78]
أقول: قد مرّ من تفسير علي بن إبراهيم في تفسير قوله تعالى: (ذَرْنِي وَ مَنْ خَلَقْتُ وَحِيداً) بإسناده، عن أبي عبد اللّه عليه السلام أنّه قال عليه السلام: الوحيد ولد الزنا، و هو زفر .. إلى آخر الآيات.
I (Majlisi) am saying, ‘It has passed from the Tafseer of Ali Bin Ibrahim, in the interpretation of Words of the Exalted: Leave Me and the one I Created as Al-Waheed [74:11], by his chain from Abu Abdullah-asws having said: ‘Al-Waheed is child of adultery (bastard), and he is Zufer (Umar)’ – up to the end of the Verse’’.[79]
أمّا حسبه:
As for his (Umar’s) family (affiliation)
فَحَكَى الْعَلَّامَةُ فِي كِتَابِ كَشْفِ الْحَقِ، عَنِ ابْنِ عَبْدِ رَبِّهِ فِي كِتَابِ الْعِقْدِ، أَنَّ عُمَرَ كَانَ حَطَّاباً فِي الْجَاهِلِيَّةِ كَأَبِيهِ الْخَطَّابِ.
It is narrated by the Allama in the book ‘Kashf Al Haq’, from Ibn Abd Rabbih in the book ‘Al-Iqdah’ that Umar was a woodcutter during the pre-Islamic period, like his father Al-Khattab.
وَ قَالَ مُؤَلِّفُ إِلْزَامِ النَّوَاصِبِ: رَوَى ابْنُ عَبْدِ رَبِّهِ فِي كِتَابِ الْعِقْدِ فِي اسْتِعْمَالِ عُمَرَ بْنِ الْخَطَّابِ لِعَمْرِو بْنِ الْعَاصِ، فَقَالَ عَمْروٌ: قَبَّحَ اللَّهُ زَمَاناً عَمِلَ فِيهِ عَمْرُو بْنُ الْعَاصِ لِعُمَرَ بْنِ الْخَطَّابِ، وَ اللَّهِ إِنِّي لَأَعْرِفُ الْخَطَّابَ يَحْمِلُ حُزْمَةً مِنْ حَطَبٍ وَ عَلَى ابْنِهِ مِثْلُهَا وَ مَا مَعَهُ إِلَّا تَمْرَةٌ لَا تُنْفَعُ مَنْفَعَةً.
And the compiler of ‘Ilzam Al-Nawasib’ said, ‘It is reported by Ibn Abd Rabbih in the book ‘Al-Iqdi’ regarding Umar Bin Al-Khattab working for Amro Bin Al-Aas. Amro said, ‘May Allah-azwj uglify a time in which Amro Bin Al-Aas has to work for Umar Bin Al-Khattab. By Allah-azwj! I recognise (remember) Al-Khattab carrying a bundle of firewood and upon his son (Umar) being similar to it, and there is nothing with him except dates, not benefitting any benefit’.
قَالَ ابْنُ أَبِي الْحَدِيدِ: كَتَبَ عُمَرُ إِلَى عَمْرِو بْنِ الْعَاصِ وَ هُوَ عَامِلُهُ فِي مِصْرَ كِتَاباً وَ وَجَّهَ إِلَيْهِ مُحَمَّدَ بْنَ مَسْلَمَةَ لِيَأْخُذَ مِنْهُ شَطْرَ مَالِهِ، فَلَمَّا قَدِمَ عَلَيْهِ اتَّخَذَ لَهُ طَعَاماً وَ قَدَّمَهُ إِلَيْهِ، فَأَبَى أَنْ يَأْكُلَ، فَقَالَ لَهُ: مَا لَكَ لَا تَأْكُلُ طَعَامَنَا.
Ibn Abi Al-Hadeed said, ‘Umar wrote a letter to Amro Bin Al-Aas and he was his office bearer in Egypt and sent Muhammad Bin Maslama in order to take half of his wealth. When he arrived to him, he took a meal for him and forwarded it to him, but he refused to eat. He said to him, ‘What is the matter you are not eating our food?’
قَالَ: إِنَّكَ عَمِلْتَ لِي طَعَاماً هُوَ تَقْدِمَةٌ لِلشَّرِّ، وَ لَوْ كُنْتَ عَمِلْتَ لِي طَعَامَ الضَّيْفِ لَأَكَلْتُهُ، فَأَبْعِدْ عَنِّي طَعَامَكَ وَ أَحْضِرْنِي مَالَكَ؟،
He said, ‘You have prepared a meal for me, it is an introduction for the evil, and if you had prepared for me a meal of a guest, I would have eaten it, Distance your food away from me and present to me your wealth?’
فَلَمَّا كَانَ الْغَدُ أَحْضَرَ مَالَهُ، فَجَعَلَ مُحَمَّدٌ يَأْخُذُ شَطْراً وَ يُعْطِي عَمْراً شَطْراً، فَلَمَّا رَأَى عَمْرٌو مَا حَازَ مُحَمَّدٌ مِنَ الْمَالِ، قَالَ: يَا مُحَمَّدُ! أَقُولُ؟. قَالَ: قُلْ مَا تَشَاءُ. قَالَ: لَعَنَ اللَّهُ يَوْماً كُنْتُ فِيهِ وَالِياً لِابْنِ الْخَطَّابِ! فَوَ اللَّهِ لَقَدْ رَأَيْتُهُ وَ رَأَيْتُ أَبَاهُ، وَ إِنَّ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا عَبَاءَةً قُطْوَانِيَّةً، مُؤْتَزِراً بِهَا مَا يَبْلُغُ مَأْبِضَ رُكْبَتَيْهِ، عَلَى عُنُقِ كُلِّ وَاحِدٍ مِنْهُمَا حُزْمَةٌ مِنْ حَطَبٍ، وَ إِنَّ الْعَاصَ بْنَ وَائِلٍ لَفِي مُزَرَّرَاتِ الدِّيبَاجِ.
When it was the next morning, he presented his wealth and Muhammad went on to take half and gave half (back to) Amro. When Amro saw what Muhammad had taken from the wealth, he said, ‘O Muhammad! Shall I say (something)?’ He said, ‘Say whatever you like’. He said, ‘May Allah-azwj Curse the day if I were to be a governor of Ibn Al-Khattab! By Allah-azwj, I have seen him and his father, and upon each one of them was a Qatwany cloak, treasuring with it what reached the back of his knees, upon each one of them was a bundle of firewood, and Al-Aas Bin Waail (his father) was in buttons of brocade’.
فَقَالَ مُحَمَّدٌ: إِيهاً يَا عَمْرُو! فَعُمَرُ وَ اللَّهِ خَيْرٌ مِنْكَ، وَ أَمَّا أَبُوكَ وَ أَبُوهُ فَفِي النَّارِ.
Muhammad said, ‘O you Amro! By Allah-azwj, Umar is better than you, and as for your father and his father, they are in the Fire’’. [80]
وَ قَالَ أَيْضاً-: قَرَأْتُ فِي تَصَانِيفِ أَبِي أَحْمَدَ الْعَسْكَرِيِّ أَنَّ عُمَرَ كَانَ يَخْرُجُ مَعَ الْوَلِيدِ بْنِ الْمُغِيرَةِ فِي تِجَارَةٍ لِلْوَلِيدِ إِلَى الشَّامِ وَ عُمَرُ يَوْمَئِذٍ ابْنُ ثَمَانِيَ عَشْرَةَ سَنَةً، وَ كَانَ يَرْعَى لِلْوَلِيدِ إِبِلَهُ، وَ يَرْفَعُ أَحْمَالَهُ، وَ يَحْفَظُ مَتَاعَهُ فَلَمَّا كَانَ بِالْبَلْقَاءِ لَقِيَهُ رَجُلٌ مِنْ عُلَمَاءِ الرُّومِ، فَجَعَلَ يَنْظُرُ إِلَيْهِ، وَ يُطِيلُ النَّظَرَ لِعُمَرَ،
And he (Ibn Abu Al-Hadeed) said as well, ‘I saw in the compilations of Abu Ahmad Al-Askary that Umar used to go out with Al-Waleed Bin Al-Mugheira regard trade of Al-Waleed to Syria, and on that day Umar was a man of eighteen years old, and he was taking care of the camel of Al-Waleed, and life his load, and protect his belongings. When he was at Al-Balqa’a a man from the scholars of Rome met him. He went on to look at him and prolonged the looking at Umar.
ثُمَّ قَالَ: أَظُنُّ اسْمَكَ يَا غُلَامُ- عَامِراً أَوْ عِمْرَانَ أَوْ نَحْوَ ذَلِكَ؟. قَالَ: اسْمِي عُمَرُ.
Then he said, ‘O boy! I think your name is either Aamir, or Imran, or approximate to that?’ He said, ‘My name is Umar’.
قَالَ: اكْشِفْ عَنْ فَخِذَيْكَ، فَكَشَفَ، فَإِذَا عَلَى أَحَدِهِمَا شَامَةٌ سَوْدَاءُ فِي قَدْرِ رَاحَةِ الْكَفِّ، فَسَأَلَهُ أَنْ يَكْشِفَ عَنْ رَأْسِهِ، فَإِذَا هُوَ أَصْلَعُ، فَسَأَلَهُ أَنْ يَعْتَمِدَ بِيَدِهِ، فَاعْتَمَدَ، فَإِذَا أَعْسَرُ أَيْسَرُ. فَقَالَ لَهُ: أَنْتَ مَلِكُ الْعَرَبِ.
He said, ‘Uncover from your thighs. He uncovered, and there, upon one of them was a black mole a measurement of a palm of the hand. He asked him to uncover from his head, and there he was, bald. He asked him to do something with his hand, there he was both handed (right and left). He said to him, ‘You are a king of the Arabs’.
قَالَ: فَضَحِكَ عُمَرُ مُسْتَهْزِئاً، فَقَالَ: أَ وَ تَضْحَكُ؟ وَ حَقِّ مَرْيَمَ الْبَتُولِ أَنْتَ مَلِكُ الْعَرَبِ وَ مَلِكُ الرُّومِ وَ الْفُرْسِ، فَتَرَكَهُ عُمَرُ وَ انْصَرَفَ مُسْتَهِيناً بِكَلَامِهِ،
He (the narrator) said, ‘Umar laughed mockingly. He said, ‘And you are laughing? By the right of Maryam-as the chaste! You will be a king of the Arabs, and king of Rome and Persia’. Umar neglected him and left, underestimating his speech.
فَكَانَ عُمَرُ يُحَدِّثُ بَعْدَ ذَلِكَ، وَ يَقُولُ: تَبِعَنِي ذَلِكَ الرُّومِيُ رَاكِبَ حِمَارٍ فَلَمْ يَزَلْ مَعِي حَتَّى بَاعَ الْوَلِيدُ مَتَاعَهُ وَ ابْتَاعَ بِثَمَنِهِ عِطْراً وَ ثِيَاباً، وَ قَفَلَ إِلَى الْحِجَازِ، وَ الرُّومِيُّ يَتْبَعُنِي، لَا يَسْأَلُنِي حَاجَةً وَ يُقَبِّلُ يَدِي كُلَّ يَوْمٍ إِذَا أَصْبَحْتُ كَمَا يُقَبِّلُ يَدَ الْمَلِكِ، حَتَّى خَرَجْنَا مِنْ حُدُودِ الشَّامِ وَ دَخَلْنَا فِي أَرْضِ الْحِجَازِ رَاجِعِينَ إِلَى مَكَّةَ، فَوَدَّعَنِي وَ رَجَعَ، وَ كَانَ الْوَلِيدُ يَسْأَلُنِي عَنْهُ فَلَا أُخْبِرُهُ، وَ مَا أَرَاهُ إِلَّا هَلَكَ، وَ لَوْ كَانَ حَيّاً لَشَخَصَ إِلَيْنَا.
Umar used to narrate after that and say, ‘That Roman followed me riding a donkey and did not cease to be with me until Al-Waleed had sold his merchandise, and bought perfume and clothes with its price, and returned to Al-Hijaz, and the Roman followed me, not asking me for any need and kissing my hand every day whenever it was morning, just as the hand of the king tends to be kissed, until we had exited from the boundaries of Syria and we entered into the land of Al-Hijaz, returning to Makkah. He bade farewell to me and returned, and Al-Waleed asked me about him, but I did not inform him, and I did not see him until he died, and if he was alive, he would have returned to us’’.[81] (This is not a Hadeeth)
و أمّا مقتله و كيفيّة قتله:
And as for his killing and manner of his killing
فَقَالَ مُؤَلِّفُ الْعُدَدِ الْقَوِيَّةِ رَحِمَهُ اللَّهُ نَقْلًا مِنْ كُتُبِ الْمُخَالِفِينَ-: فِي يَوْمِ السَّادِسِ وَ الْعِشْرِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَ عِشْرِينَ مِنَ الْهِجْرَةِ طُعِنَ عُمَرُ بْنُ الْخَطَّابِ بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ رِيَاحِ بْنِ عَبْدِ اللَّهِ بْنِ قُرْطِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبٍ الْقُرَشِيِّ الْعَدَوِيِّ أَبُو حَفْصٍ.
The compiler of (the book) ‘Al-Adad Al-Qawiyya’ said, copying from the book of the adversaries, ‘During the day twenty-six from Zil Hijjah of the year twenty three from the Emigration Umar Bin Al-Khattab Bin Nufeyl Bin Abdul Uzza Bin Ziyah Bin Abdullah Bin Qurt Bin Razah Bin Adayy Bin Ka’ab Al Qurshy Al-Adawy, father of Hafs was stabbed.
قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: قَتَلَ أَبُو لُؤْلُؤَةَ عُمَرَ بْنَ الْخَطَّابِ وَ طَعَنَ مَعَهُ اثْنَيْ عَشَرَ رَجُلًا، فَمَاتَ مِنْهُ، فَرَمَى عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ بُرْنُساً ثُمَّ بَرَكَ عَلَيْهِ، فَلَمَّا رَأَى أَنَّهُ لَا يَسْتَطِيعُ أَنْ يَتَحَرَّكَ وَجَأَ بِنَفْسِهِ فَقَتَلَهَا.
Saeed Bin Al-Musayyab said, ‘Abu Lulu killed Umar Bin Al-Khattab and stabbed twelve men along with him. He died from it. A man from the people of Al-Iraq threw a hood over him, then knelt upon him. When he saw that he was not able to move, pained (hit) his own self and killed it’.
عَنْ عَمْرِو بْنِ مَيْمُونٍ، قَالَ: أَقْبَلَ عُمَرُ فَعَرَضَ لَهُ أَبُو لُؤْلُؤَةَ غُلَامُ الْمُغِيرَةِ بْنِ شُعْبَةَ فَنَاجَى عُمَرُ قَبْلَ أَنْ تَسْتَوِيَ الصُّفُوفُ ثُمَّ طَعَنَهُ ثَلَاثَ طَعَنَاتٍ، فَسَمِعْتُ عُمَرَ يَقُولُ: دُونَكُمُ الْكَلْبَ فَقَدْ قَتَلَنِي. وَ مَاجَ النَّاسُ وَ أَسْرَعُوا إِلَيْهِ، فَجَرَحَ ثَلَاثَةَ عَشَرَ رَجُلًا، فَانْكَفَى عَلَيْهِ رَجُلٌ مِنْ خَلْفِهِ احْتَضَنَهُ،
From Amro Bin Maymoun who said, ‘Umar came and Abu Lulu, a slave of Al-mugheira Bin Shuba presented to him. Umar was surprised before he could even out the rows, then he stabbed him three stabs. I heard Umar saying, ‘With you is to deal with the dog, for he has killed me!’ And the people surged towards him and hastened to him. He injured thirteen men. A man embraced from behind him and restricted him.
وَ حُمِلَ عُمَرُ وَ مَاجَ النَّاسُ حَتَّى قَالَ قَائِلٌ: الصَّلَاةَ عِبَادَ اللَّهِ طَلَعَتِ الشَّمْسُ، فَقَدَّمُوا عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَصَلَّى بِأَقْصَرِ سُورَتَيْنِ فِي الْقُرْآنِ: إِذَا جَاءَ نَصْرُ اللَّهِ وَ الْفَتْحُ، وَ إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ.
And Umar was carried, and the people swelled until a speaker said, ‘The Salat! O servants of Allah-azwj, the sun is emerging!’ They forwarded Abdul Rahman Bin Awf, and he prayed Salat with two short Chapters in the Quran – When Help of Allah comes and the victory [110:1], and Indeed, We Gave you Al-Kausar [108:1].
وَ دَخَلَ النَّاسُ عَلَيْهِ، فَقَالَ: يَا عَبْدَ اللَّهِ بْنَ عَبَّاسٍ! اخْرُجْ فَنَادِ فِي النَّاسِ: أَ عَنْ مَلَإٍ مِنْكُمْ هَذَا، فَخَرَجَ ابْنُ عَبَّاسٍ فَقَالَ: أَيُّهَا النَّاسُ! عُمَرُ يَقُولُ: أَ عَنْ مَلَإٍ مِنْكُمْ هَذَا، فَقَالُوا: مَعَاذَ اللَّهِ، وَ اللَّهِ مَا عَلِمْنَا وَ لَا اطَّلَعْنَا.
And the people entered to see him. He said, ‘O Abdullah Bin Abbas! Go and call out among the people, ‘Are you all satisfied from this?!’ Ibn Abbas went out and said, ‘O you people! Umar is saying, ‘Are you all satisfied from this?’ They said, ‘Allah-azwj Forbid! By Allah-azwj, neither did we know nor were we notified’.
فَقَالَ: ادْعُوا لِيَ الطَّبِيبَ، فَدُعِيَ الطَّبِيبُ، فَقَالَ: أَيُّ الشَّرَابِ أَحَبُّ إِلَيْكَ؟. قَالَ: النَّبِيذُ! فَسُقِيَ نَبِيذاً فَخَرَجَ مِنْ بَعْضِ طَعَنَاتِهِ، فَقَالَ بَعْضُ النَّاسِ: هَذَا دَمٌ، هَذَا صَدِيدٌ. فَقَالَ: اسْقُونِي لَبَناً، فَسُقِيَ لَبَناً، فَخَرَجَ مِنَ الطَّعْنَةِ. فَقَالَ لَهُ الطَّبِيبُ: مَا أَرَى أَنْ تَمْشِيَ، فَمَا كُنْتَ فَاعِلًا فَافْعَلْ ..
He said, ‘Call Al-Tayyib for me!’ Al-Tayyib was called. He said, ‘Which drink is most beloved to you?’ He said, ‘Al-Nabeez!’ So, they quenched him Nabeez. It came out from one of his wounds. One of the people said, ‘This is blood! This is pus!’ He said, ‘Quench me milk’. He was quenched milk. It came out from the wound. Al-Tayyib said to him, ‘I do not see you walking (again), so whatever you want to do, do it (now)’’.
و قيل: مات و هو ابن ستين عَنِ الزُّهْرِيِّ، قَالَ: صَلَّى عُمَرُ عَلَى أَبِي بَكْرٍ حِينَ مَاتَ، وَ صَلَّى صُهَيْبٌ عَلَى عُمَرَ،
And it is said he died and he was sixty (years old). Al-Zuhry said, ‘Umar prayed Salat upon Abu Bakr when he died, and Suheyb prayed Salat upon Umar.
أُمُّهُ حَنْتَمَةُ بِنْتُ هَاشِمِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ وُلِدَ عُمَرُ بَعْدَ الْفِيلِ بِثَلَاثَ عَشْرَةَ سَنَةً، وَ قَالَ عُمَرُ: وُلِدْتُ قَبْلَ الْفِجَارِ الْأَعْظَمِ بِأَرْبَعِ سِنِينَ.
His mother is Hantamah daughter of Hashim Bin Al-Mugheira Bin Abdullah Bin Umar Bin Makhzoum. Umar was born on (year of) the elephant by thirteen years, and Umar said, ‘I was born before the great dawn by four years’.
أَسْلَمَ ظَاهِراً بَعْدَ أَرْبَعِينَ رَجُلًا وَ أَحَدَ عَشَرَ امْرَأَةً.
He became a Muslim apparently after forty men and ten women.
بُويِعَ لَهُ بِالْخِلَافَةِ لَمَّا مَاتَ أَبُو بِكْرٍ بِاسْتِخْلَافِهِ لَهُ سَنَةَ ثَلَاثَ عَشْرَةَ.
The caliphate was pledged to him when Abu Bakr died by him nominating him as caliph in the year thirteen.
كَانَ آدَمَ شَدِيدَ الْأُدْمَةِ طُوَالًا، كَثَّ اللِّحْيَةِ، أَصْلَعَ أَعْسَرَ أَيْسَرَ، وَ قِيلَ: كَانَ طَوِيلًا جَسِيماً، أَصْلَعَ شَدِيدَ الصَّلَعِ، أَبْيَضَ، شَدِيدَ حُمْرَةِ الْعَيْنَيْنِ، فِي عَارِضَيْهِ خِفَّةٌ وَ قِيلَ: كَانَ رَجُلًا آدَمَ ضَخْماً كَأَنَّهُ مِنْ رِجَالِ سَدُوسٍ مُدَّةُ وِلَايَتِهِ عَشْرُ سِنِينَ وَ سِتَّةُ أَشْهُرٍ وَ أَيَّامٌ.
And his skin was intensely brown/black, being of bushy beard, bald, both handed (right and left). And it is said he was of tall stature, being bald of severe baldness, fair, intensely red eyes, dry face. And it is said he was an obese man as if he was a man of Sadous (tribe). The period of his governance was of ten years and six months and (some) days.
أقول: قَالَ ابْنُ عَبْدِ رَبِّهِ فِي كِتَابِ الْإِسْتِيعَابِ: كَانَتْ مُدَّةُ خِلَافَتِهِ عَشْرَ سِنِينَ وَ سِتَّةَ أَشْهُرٍ …، وَ قُتِلَ يَوْمَ الْأَرْبِعَاءِ لِأَرْبَعِ لَيَالٍ بَقِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَ عِشْرِينَ.
I (Majlisi) am saying, ‘Ibn Abd Rabbih said in the book ‘Al-Istiyab’, ‘The period of his caliphate was of ten years and six months, and he was killed on the day of Wednesday with four nights remaining from Zil Hajj of the year thirteen.[82]
رواه خلف السيّد النبيل عليّ بن طاوس رحمة اللّه عليهما في كتاب زوائد الفوائد، و الشيخ حسن بن سليمان في كتاب المحتضر، و اللفظ هنا للأخير، و سيأتي بلفظ السيّد قدّس سرّه في كتاب الدعاء قَالَ الشَّيْخُ حَسَنٌ: نَقَلْتُهُ مِنْ خَطِّ الشَّيْخِ الْفَقِيهِ عَلِيِّ بْنِ مُظَاهِرٍ الْوَاسِطِيِّ، بِإِسْنَادٍ مُتَّصِلٍ، عَنْ مُحَمَّدِ بْنِ الْعَلَاءِ الْهَمْدَانِيِّ الْوَاسِطِيِّ وَ يَحْيَى بْنِ مُحَمَّدِ بْنِ جَرِيحٍ الْبَغْدَادِيِّ، قَالا:
It is reported by Khalf Al Seyyid Ali Bin Tawoos in the book ‘Zawaid al Fawaid’, and the sheykh Hassan Bin Suleyman in the book ‘Al Mukhtasar’, and the words over here are the last, and I shall come with the words of the seyyid in the book ‘A; Do’a’. The sheykh Hassan said, ‘We copied it from the handwriting of the sheykh, the jurists Ali Bin Muzahir Al Wasity, by a connected chain, from Muhammad Bin Al A’ala Al Hamdany Al Wasity, and Yahya Bin Muhammad Bin Jareeh Al Baghdadi who said,
تَنَازَعْنَا فِي ابْنِ الْخَطَّابِ فَاشْتَبَهَ عَلَيْنَا أَمْرُهُ، فَقَصَدْنَا جَمِيعاً أَحْمَدَ بْنَ إِسْحَاقَ الْقُمِّيَّ صَاحِبَ أَبِي الْحَسَنِ الْعَسْكَرِيِّ عَلَيْهِ السَّلَامُ بِمَدِينَةِ قُمَّ، وَ قَرَعْنَا عَلَيْهِ الْبَابَ، فَخَرَجَتْ إِلَيْنَا صَبِيَّةٌ عِرَاقِيَّةٌ مِنْ دَارِهِ، فَسَأَلْنَاهَا عَنْهُ، فَقَالَتْ: هُوَ مَشْغُولٌ بِعِيدِهِ فَإِنَّهُ يَوْمُ عِيدٍ.
‘We disputed regarding (Umar) Bin Al-Khattab, and his affair was confusing upon us, so we all went to Ahmad Bin Is’haq Al-Qummi, companions of Abu Al-Hassan Al-Askari-asws in the city of Qum. We knocked the door to him. An Iraqi girl came out from his door. We asked her about him, she said, ‘He is busy with his Eid (festival), for it is a day of Eid’.
فَقُلْنَا: سُبْحَانَ اللَّهِ! الْأَعْيَادُ أَعْيَادُ الشِّيعَةِ أَرْبَعَةٌ: الْأَضْحَى، وَ الْفِطْرُ، وَ يَوْمُ الْغَدِيرِ، وَ يَوْمُ الْجُمُعَةِ، قَالَتْ: فَإِنَّ أَحْمَدَ بْنَ إِسْحَاقَ يَرْوِي عَنْ سَيِّدِهِ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ عَلَيْهِمَا السَّلَامُ أَنَّ هَذَا الْيَوْمَ هُوَ يَوْمُ عِيدٍ، وَ هُوَ أَفْضَلُ الْأَعْيَادِ عِنْدَ أَهْلِ الْبَيْتِ عَلَيْهِمُ السَّلَامُ وَ عِنْدَ مَوَالِيهِمْ.
We said, ‘Glory be to Allah-azwj! The Eids, Eids of the Shias are four – Al-Azha, and Al-Fitr, and the day of Al-Ghadeer, and the day of Friday’. She said, ‘But Ahmad Bin Is’haq reported from his Master-asws Abu Al-Hassan Ali Bin Muhammad Al-Askari-asws that this day, it is a day of Eid, and it is the most superior of the Eids of People-asws of the Household, and in the presence of the ones in their-asws Wilayah’.
قُلْنَا: فَاسْتَأْذِنِي لَنَا بِالدُّخُولِ عَلَيْهِ، وَ عَرِّفِيهِ بِمَكَانِنَا، فَدَخَلَتْ عَلَيْهِ وَ أَخْبَرَتْهُ بِمَكَانِنَا، فَخَرَجَ عَلَيْنَا وَ هُوَ مُتَّزِرٌ بِمِئْزَرٍ لَهُ مُحْتَبِي بِكِسَائِهِ يَمْسَحُ وَجْهَهُ، فَأَنْكَرْنَا ذَلِكَ عَلَيْهِ، فَقَالَ: لَا عَلَيْكُمَا، فَإِنِّي كُنْتُ اغْتَسَلْتُ لِلْعِيدِ. قُلْنَا: أَ وَ هَذَا يَوْمُ عِيدٍ؟. قَالَ: نَعَمْ، وَ كَانَ يَوْمُ التَّاسِعِ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ-،
We said, ‘Get permission for us with the entering to see him, and let him know of our place’. She entered to see him and informed him of our place. He came out to us and he was trousered and there was a lovely apron around him, wiping his face (with it). We disliked that upon him. He said, ‘It is not upon you two for I was bathing for the Eid’. We said, ‘And is this a day of Eid?’ He said, ‘Yes’ – and it was the ninth day of a month of Rabbi Al-Awwal.
قَالا جَمِيعاً: فَأَدْخَلَنَا دَارَهُ وَ أَجْلَسَنَا عَلَى سَرِيرٍ لَهُ، وَ قَالَ: إِنِّي قَصَدْتُ مَوْلَانَا أَبَا الْحَسَنِ الْعَسْكَرِيَّ عَلَيْهِ السَّلَامُ مَعَ جَمَاعَةِ إِخْوَتِي كَمَا قَصَدْتُمَانِي بِسُرَّمَنْرَأَى، فَاسْتَأْذَنَّا بِالدُّخُولِ عَلَيْهِ فَأَذِنَ لَنَا، فَدَخَلْنَا عَلَيْهِ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي مِثْلِ هَذَا الْيَوْمِ وَ هُوَ يَوْمُ التَّاسِعِ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ وَ سَيِّدُنَا عَلَيْهِ السَّلَامُ قَدْ أَوْعَزَ إِلَى كُلِّ وَاحِدٍ مِنْ خَدَمِهِ أَنْ يَلْبَسَ مَا يُمْكِنُهُ مِنَ الثِّيَابِ الْجُدُدِ، وَ كَانَ بَيْنَ يَدَيْهِ مِجْمَرَةٌ يُحْرِقُ الْعُودَ بِنَفْسِهِ،
They both said together, ‘He entered us into his house and had us to be seated upon a bed of his and said, ‘I had gone to our Master-asws Abu Al-Hassan Al-Askari-asws with a group of my brethren just as you to have come to me, at Sur Man Rayy. We sought permission with the entry and he-asws permitted for us. We entered to him-asws in a day like this, and it is the ninth day of a month of Rabbi Al-Awwal, and our Master-asws had instructed each one of his-asws servants to wear whatever he can from the new clothes, and in front of him-asws was an incense burner burning the wood (Oud) himself.
قُلْنَا: بِآبَائِنَا أَنْتَ وَ أُمَّهَاتِنَا يَا ابْنَ رَسُولِ اللَّهِ! هَلْ تَجَدَّدَ لِأَهْلِ الْبَيْتِ فِي هَذَا الْيَوْمِ فَرَحٌ؟!. فَقَالَ: وَ أَيُّ يَوْمٍ أَعْظَمُ حُرْمَةً عِنْدَ أَهْلِ الْبَيْتِ مِنْ هَذَا الْيَوْمِ؟!.
We said, ‘May our fathers and our mother be (sacrificed) for you-asws, O son-asws of Rasool-Allah-saww! Do you-asws find happiness for the People-asws of the Household during this day?!’ He-asws said: ‘And which day is of greater sanctity in the presence of People-asws of the Household than this day?!
وَ لَقَدْ حَدَّثَنِي أَبِي عَلَيْهِ السَّلَامُ أَنَّ حُذَيْفَةَ بْنَ الْيَمَانِ دَخَلَ فِي مِثْلِ هَذَا الْيَوْمِ وَ هُوَ التَّاسِعُ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ عَلَى جَدِّي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، قَالَ حُذَيْفَةُ: رَأَيْتُ سَيِّدِي أَمِيرَ الْمُؤْمِنِينَ مَعَ وَلَدَيْهِ الْحَسَنِ وَ الْحُسَيْنِ عَلَيْهِمُ السَّلَامُ يَأْكُلُونَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ هُوَ يَتَبَسَّمُ فِي وُجُوهِهِمْ عَلَيْهِمُ السَّلَامُ وَ يَقُولُ لِوَلَدَيْهِ الْحَسَنِ وَ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ: كُلَا هَنِيئاً لَكُمَا بِبَرَكَةِ هَذَا الْيَوْمِ، فَإِنَّهُ الْيَوْمُ الَّذِي يُهْلِكُ اللَّهُ فِيهِ عَدُوَّهُ وَ عَدُوَّ جَدِّكُمَا، وَ يَسْتَجِيبُ فِيهِ دُعَاءَ أُمِّكُمَا.
And my father-asws narrated to me-asws that Huzeyfa Bin Al-Yaman entered during a day like this, and it is night from a month of Rabbi Al-Awwal, to see my-asws grandfather-saww Rasool-Allah-saww. Huzeyfa said, ‘I saw my Master-asws Amir Al-Momineen-asws with his-asws two sons-asws Al-Hassan-asws and Al-Husayn-asws, eating with Rasool-Allah-saww, and he-asws was smiling in their-asws faces and saying to his-asws two sons-asws Al-Hassan-asws and Al-Husayn-asws: ‘Eat, congratulation to both of you-asws of the Blessings of this day, for it is a day which Allah-azwj will Destroy His-azwj enemy and enemy of your-asws grandfather-saww, and will Answer the supplication of your-asws mother-asws during it’.
كُلَا! فَإِنَّهُ الْيَوْمُ الَّذِي يَقْبَلُ اللَّهُ فِيهِ أَعْمَالَ شِيعَتِكُمَا وَ مُحِبِّيكُمَا.
Eat, for it is the day in which Allah-azwj Accepts the deeds of your-asws Shias and those that love you-asws!
كُلَا! فَإِنَّهُ الْيَوْمُ الَّذِي يُصَدَّقُ فِيهِ قَوْلُ اللَّهِ: (فَتِلْكَ بُيُوتُهُمْ خاوِيَةً بِما ظَلَمُوا)
Eat, for it is the day in which would be ratified the Words of Allah-azwj: So, those were their houses, having fallen down due to their injustices. [27:52].
كُلَا! فَإِنَّهُ الْيَوْمُ الَّذِي يَتَكَسَّرُ فِيهِ شَوْكَةُ مُبْغِضِ جَدِّكُمَا.
Eat, for it is the day in which would be broken the spine of the hater of your-asws grandfather-saww’.
كُلَا! فَإِنَّهُ يَوْمٌ يُفْقَدُ فِيهِ فِرْعَوْنُ أَهْلِ بَيْتِي وَ ظَالِمُهُمْ وَ غَاصِبُ حَقِّهِمْ.
Eat, for it is a day in which would be lost, the Pharaoh-la (against) People-asws of the Household, and their-asws oppressor, and usurper of their-asws rights.
كُلَا! فَإِنَّهُ الْيَوْمُ الَّذِي يَقْدَمُ اللَّهُ فِيهِ إِلى ما عَمِلُوا مِنْ عَمَلٍ فَيَجْعَلُهُ هَباءً مَنْثُوراً
Eat, for it is the day in which to Allah-azwj will proceed to what they have done of a deed, so He-azwj will Make it as scattered floating dust [25:23]’.
قَالَ حُذَيْفَةُ: فَقُلْتُ: يَا رَسُولَ اللَّهِ! وَ فِي أُمَّتِكَ وَ أَصْحَابِكَ مَنْ يَنْتَهِكُ هَذِهِ الْحُرْمَةَ؟.
Huzeyfa said, ‘I said, ‘O Rasool-Allah-saww! And in your-saww community and your-saww companions there is one who would violate these sanctities?’
فَقَالَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): نَعَمْ يَا حُذَيْفَةُ! جِبْتٌ مِنَ الْمُنَافِقِينَ يَتَرَأَّسُ عَلَيْهِمْ وَ يَسْتَعْمِلُ فِي أُمَّتِي الرِّيَاءَ، وَ يَدْعُوهُمْ إِلَى نَفْسِهِ، وَ يَحْمِلُ عَلَى عَاتِقِهِ دِرَّةَ الْخِزْيِ، وَ يَصُدُّ النَّاسَ عَنْ سَبِيلِ اللَّهِ، وَ يُحَرِّفُ كِتَابَهُ، وَ يُغَيِّرُ سُنَّتِي، وَ يَشْتَمِلُ عَلَى إِرْثِ وَلَدِي، وَ يَنْصِبُ نَفْسَهُ عَلَماً، وَ يَتَطَاوَلُ عَلَى إِمَامَةِ مَنْ بَعْدِي،
He-saww said: ‘Yes, O Huzeyfa! The false god from the hypocrites would preside upon them and he would use the showing off in my-saww community, and call them to himself, and carry upon his posterity the eternal shame, and block the people from the Way of Allah-azwj, and alter His-azwj Book, and change my-saww Sunnah, and include (himself) upon the inheritance of my-saww children, and install himself as a flag, and would encroach upon the Imamate from after me-saww;
وَ يَسْتَحِلُ أَمْوَالَ اللَّهِ مِنْ غَيْرِ حِلِّهَا، وَ يُنْفِقُهَا فِي غَيْرِ طَاعَتِهِ، وَ يُكَذِّبُنِي وَ يُكَذِّبُ أَخِي وَ وَزِيرِي، وَ يُنَحِّي ابْنَتِي عَنْ حَقِّهَا، وَ تَدْعُو اللَّهَ عَلَيْهِ وَ يَسْتَجِيبُ اللَّهُ دُعَاءَهَا فِي مِثْلِ هَذَا الْيَوْمِ.
And he will legalise the wealth of Allah-azwj from without permissibility, and he would spend it in other than His-azwj obedience, and he will belie me-saww and belie my-saww brother-asws and Vizier, and he would push aside my-saww daughter-asws from her-asws right, and she-asws supplicate to Allah-azwj against him and Allah-azwj will Answer her-asws supplication during a day like this’.
قَالَ حُذَيْفَةُ: قُلْتُ: يَا رَسُولَ اللَّهِ! لِمَ لَا تَدْعُو رَبَّكَ عَلَيْهِ لِيُهْلِكَهُ فِي حَيَاتِكَ؟!.
Huzeyfa said, ‘I said, ‘O Rasool-Allah-saww! why don’t you-saww supplicate to your-saww Lord-azwj against him so He-azwj would Destroy him during your-saww lifetime?!’
قَالَ: يَا حُذَيْفَةُ! لَا أُحِبُّ أَنْ أَجْتَرِئَ عَلَى قَضَاءِ اللَّهِ لِمَا قَدْ سَبَقَ فِي عِلْمِهِ، لَكِنِّي سَأَلْتُ اللَّهَ أَنْ يَجْعَلَ الْيَوْمَ الَّذِي يَقْبِضُهُ فِيهِ فَضِيلَةً عَلَى سَائِرِ الْأَيَّامِ لِيَكُونَ ذَلِكَ سُنَّةً يَسْتَنُّ بِهَا أَحِبَّائِي وَ شِيعَةُ أَهْلِ بَيْتِي وَ مُحِبُّوهُمْ،
He-saww said: ‘O Huzeyfa! I-saww do not like to be audacious upon a Decree of Allah-azwj due to what has preceded in His-azwj Knowledge, but I-saww ask Allah-azwj that He-azwj Makes the day in which he would dies, to be with a merit upon the rest of the day, for that to become a Sunnah to be followed with among one who love me-saww and Shias of People-asws of my-saww Household and ones who love them-asws.
فَأَوْحَى إِلَيَّ جَلَّ ذِكْرُهُ، فَقَالَ لِي: يَا مُحَمَّدُ! كَانَ فِي سَابِقِ عِلْمِي أَنْ تَمَسَّكَ وَ أَهْلَ بَيْتِكَ مِحَنُ الدُّنْيَا وَ بَلَاؤُهَا، وَ ظُلْمُ الْمُنَافِقِينَ وَ الْغَاصِبِينَ مِنْ عِبَادِي مَنْ نَصَحْتَهُمْ وَ خَانُوكَ، وَ مَحَضْتَهُمْ وَ غَشُّوكَ، وَ صَافَيْتَهُمْ وَ كَاشَحُوكَ، وَ أَرْضَيْتَهُمْ وَ كَذَّبُوكَ، وَ انْتَجَيْتَهُمْ وَ أَسْلَمُوكَ،
So, He-azwj, Majestic is His-azwj Mention Said to me-saww: “O Muhammad-saww! It has preceded in My-azwj Knowledge, if you-saww and People-asws of your-saww Household were to hold on to the tests of the world, and its afflictions, and injustices of the hypocrites, and the usurpers from My-azwj servants, one who advised them and betrayed you-saww, and were sincere to them and betrayed you-saww, and cleared them and antagonised you-saww, and pleased them and belied you-saww, and saved them and submitted you-saww.
فَإِنِّي بِحَوْلِي وَ قُوَّتِي وَ سُلْطَانِي لَأَفْتَحَنَّ عَلَى رُوحِ مَنْ يَغْصِبُ بَعْدَكَ عَلِيّاً حَقَّهُ أَلْفَ بَابٍ مِنَ النِّيرَانِ مِنْ سَفَالِ الْفَيْلُوقِ، وَ لَأُصْلِيَنَّهُ وَ أَصْحَابَهُ قَعْراً يُشْرِفُ عَلَيْهِ إِبْلِيسُ فَيَلْعَنُهُ،
So, I-azwj, by My-azwj Mighty and My-azwj Strength and My-azwj Authority will Open up, upon the souls of the one who after you-saww usurps Ali-asws of his-asws right, a thousand doors of the fires from the lowest levels, and Make him and his companion to arrive to the bottom, so Iblees-la would overlook upon him and curse him.
وَ لَأَجْعَلَنَّ ذَلِكَ الْمُنَافِقَ عِبْرَةً فِي الْقِيَامَةِ لِفَرَاعِنَةِ الْأَنْبِيَاءِ وَ أَعْدَاءِ الدِّينِ فِي الْمَحْشَرِ، وَ لَأَحْشُرَنَّهُمْ وَ أَوْلِيَاءَهُمْ وَ جَمِيعَ الظَّلَمَةِ وَ الْمُنَافِقِينَ إِلَى نَارِ جَهَنَّمَ زُرْقاً كَالِحِينَ أَذِلَّةً خَزَايَا نَادِمِينَ، وَ لَأُخْلِدَنَّهُمْ فِيهَا أَبَدَ الْآبِدِينَ،
And I-azwj shall Make that hypocrite to be a lesson during the Qiyamah to the Pharaohs-la (against) the Prophets-as and enemies of the Religion in the plains of the Resurrections, and I-saww shall Gather their friends and the entirety of the oppressors and the hypocrites to the Fire of Hell to taste for epochs the shame and disgrace, being regretful, and I-saww will Keep them there for eternity in it, forever and ever!
يَا مُحَمَّدُ! لَنْ يُوَافِقَكَ وَصِيُّكَ فِي مَنْزِلَتِكَ إِلَّا بِمَا يَمَسُّهُ مِنَ الْبَلْوَى مِنْ فِرْعَوْنِهِ وَ غَاصِبِهِ الَّذِي يَجْتَرِئُ عَلَيَّ وَ يُبَدِّلُ كَلَامِي، وَ يُشْرِكُ بِي وَ يَصُدُّ النَّاسَ عَنْ سَبِيلِي، وَ يَنْصِبُ مِنْ نَفْسِهِ عِجْلًا لِأُمَّتِكَ، وَ يَكْفُرُ بِي فِي عَرْشِي،
O Muhammad-saww! Your-saww successor-asws will never be concordant in your-saww status except with what touches him-asws from the afflictions of his-asws Pharaoh-la and his-asws usurper who will be audacious to Me-azwj and change My-azwj Speech, and associate with Me-azwj and block the people from My-azwj Way, and install a calf from himself for your-saww community, and disbelieve in Me-azwj regarding My-azwj Throne.
إِنِّي قَدْ أَمَرْتُ مَلَائِكَتِي فِي سَبْعِ سَمَاوَاتِي لِشِيعَتِكُمْ وَ مُحِبِّيكُمْ أَنْ يَتَعَيَّدُوا فِي هَذَا الْيَوْمِ الَّذِي أَقْبِضُهُ إِلَيَّ، وَ أَمَرْتُهُمْ أَنْ يَنْصِبُوا كُرْسِيَّ كَرَامَتِي حِذَاءَ الْبَيْتِ الْمَعْمُورِ وَ يُثْنُوا عَلَيَّ وَ يَسْتَغْفِرُوا لِشِيعَتِكُمْ وَ مُحِبِّيكُمْ مِنْ وُلْدِ آدَمَ،
I-azwj have Commanded My-azwj Angels in My-azwj seven skies, and to your-saww Shias and those that love you-saww that they should have a festival (Eid) during this day which I-saww shall Capture him to Me-azwj, and I-azwj Commanded them that they Install the Chair of My-azwj Prestige parallel to Bayt Al-Mamour, and they should extol upon Me-azwj and seek Forgiveness for your-saww Shias and ones from the children of Adam-as who love you-saww.
وَ أَمَرْتُ الْكِرَامَ الْكَاتِبِينَ أَنْ يَرْفَعُوا الْقَلَمَ عَنِ الْخَلْقِ كُلِّهِمْ ثَلَاثَةَ أَيَّامٍ مِنْ ذَلِكَ الْيَوْمِ وَ لَا أَكْتُبُ عَلَيْهِمْ شَيْئاً مِنْ خَطَايَاهُمْ كَرَامَةً لَكَ وَ لِوَصِيِّكَ،
And I-azwj have Commanded the two honourable recorders (for each person) that they should raise the pen from the creatures, all of them, for three days from that day and not write anything against them from their mistakes, as an honour for you-saww and your-saww successor-asws.
يَا مُحَمَّدُ! إِنِّي قَدْ جَعَلْتُ ذَلِكَ الْيَوْمَ عِيداً لَكَ وَ لِأَهْلِ بَيْتِكَ وَ لِمَنْ تَبِعَهُمْ مِنَ الْمُؤْمِنِينَ وَ شِيعَتِهِمْ، وَ آلَيْتُ عَلَى نَفْسِي بِعِزَّتِي وَ جَلَالِي وَ عُلُوِّي فِي مَكَانِي لَأَحْبُوَنَّ مَنْ تَعَيَّدَ فِي ذَلِكَ الْيَوْمِ مُحْتَسِباً ثَوَابَ الْخَافِقَيْنِ،
O Muhammad-saww! I-saww have Made that day as an Eid for you-saww and for People-asws of your-saww Household, and for one from the Momineen and their-asws Shias who follows them. And I-azwj Swear upon Myself-azwj, by My-azwj Might and My-azwj Majestic and My-azwj Loftiness in My-azwj Position, I-azwj shall Love the one who celebrates an Eid during this day anticipating the Rewards of the flag bearers.
وَ لَأُشَفِّعَنَّهُ فِي أَقْرِبَائِهِ وَ ذَوِي رَحِمِهِ، وَ لَأَزِيدَنَّ فِي مَالِهِ إِنْ وَسَّعَ عَلَى نَفْسِهِ وَ عِيَالِهِ فِيهِ، وَ لَأُعْتِقَنَّ مِنَ النَّارِ فِي كُلِّ حَوْلٍ فِي مِثْلِ ذَلِكَ الْيَوْمِ أَلْفاً مِنْ مَوَالِيكُمْ وَ شِيعَتِكُمْ، وَ لَأَجْعَلَنَّ سَعْيَهُمْ مَشْكُوراً، وَ ذَنْبَهُمْ مَغْفُوراً، وَ أَعْمَالَهُمْ مَقْبُولَةً.
I-azwj shall let him interceded regarding his near of kin and with relationships, and I-saww shall Increase in his wealth if he extends (spending) upon himself and his dependants during it, and I-azwj shall Liberated from the Fore, during every year during the like of that day, two thousand from your-saww friends, and your-saww Shias, and I-azwj shall Make their striving to be Thanked for, and their sins Forgiven, and their deeds Accepted!”’
قَالَ حُذَيْفَةُ: ثُمَّ قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَدَخَلَ إِلَى بَيْتِ أُمِّ سَلَمَةَ، وَ رَجَعْتُ عَنْهُ وَ أَنَا غَيْرُ شَاكٍّ فِي أَمْرِ الشَّيْخِ، حَتَّى تَرَأَّسَ بَعْدَ وَفَاةِ النَّبِيِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ أُتِيحَ الشَّرُّ وَ عَادَ الْكُفْرُ، وَ ارْتَدَّ عَنِ الدِّينِ، وَ تَشَمَّرَ لِلْمُلْكِ، وَ حَرَّفَ الْقُرْآنَ، وَ أَحْرَقَ بَيْتَ الْوَحْيِ، وَ أَبْدَعَ السُّنَنَ، وَ غَيَّرَ الْمِلَّةَ، وَ بَدَّلَ السُّنَّةَ،
Huzeyfa said, ‘Then Rasool-Allah-saww stood up and entered the house of Umm Salama-ra, and I returned from him-saww and I was without doubt regarding the matter of the sheykh (Umar), until he presided after the passing away of the Prophet-saww, and the evil was widespread and the Kufr returned, and he reneged from the Religion and rolled it up for the kingship, and altered the Quran, and burnt the door of the Revelation, and innovated the Sunnahs, and changed the nation, and replaced the Sunnah;
وَ رَدَّ شَهَادَةَ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ، وَ كَذَّبَ فَاطِمَةَ بِنْتَ رَسُولِ اللَّهِ (ص) ، وَ اغْتَصَبَ فَدَكاً، وَ أَرْضَى الْمَجُوسَ وَ الْيَهُودَ وَ النَّصَارَى، وَ أَسْخَنَ قُرَّةَ عَيْنِ الْمُصْطَفَى وَ لَمْ يُرْضِهَا، وَ غَيَّرَ السُّنَنَ كُلَّهَا، وَ دَبَّرَ عَلَى قَتْلِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ، وَ أَظْهَرَ الْجَوْرَ، وَ حَرَّمَ مَا أَحَلَّ اللَّهُ، وَ أَحَلَّ مَا حَرَّمَ اللَّهُ،
And he rejected the testimony of Amir Al-Momineen-asws. and belied (Syeda) Fatima-asws daughter-asws of Rasool-Allah-saww, and usurped Fadak, and gladdened the Magians, and the Jews, and the Christians, and angered the delight of the eyes of Al-Mustafa-saww but did not please (upset) her-asws, and changed the Sunnah, all of it, and planted for killing Amir Al-Momineen-asws, and manifested the tyranny, and Prohibited what Allah-azwj had Permitted, and permitted what Allah-azwj had Prohibited;
وَ أَلْقَى إِلَى النَّاسِ أَنْ يَتَّخِذُوا مِنْ جُلُودِ الْإِبِلِ دَنَانِيرَ، وَ لَطَمَ وَجْهَ الزَّكِيَّةِ، وَ صَعِدَ مِنْبَرَ رَسُولِ اللَّهِ غَصْباً وَ ظُلْماً، وَ افْتَرَى عَلَى أَمِيرِ الْمُؤْمِنِينَ (ع) وَ عَانَدَهُ وَ سَفَّهَ رَأْيَهُ.
And he cast to the people to take Dinars from the skins of the camels, and slapped the pure face (of Syeda Fatima-asws), and ascended the pulpit of Rasool-Allah-saww by usurpation and injustice, and fabricated upon Amir Al-Momineen-asws, and was inimical to him-asws, and discredited his-asws view’.
قَالَ حُذَيْفَةُ: فَاسْتَجَابَ اللَّهُ دُعَاءَ مَوْلَاتِي عَلَيْهَا السَّلَامُ عَلَى ذَلِكَ الْمُنَافِقِ، وَ أَجْرَى قَتْلَهُ عَلَى يَدِ قَاتِلِهِ رَحْمَةُ اللَّهِ عَلَيْهِ، فَدَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ لِأُهَنِّئَهُ بِقَتْلِ الْمُنَافِقِ وَ رُجُوعِهِ إِلَى دَارِ الِانْتِقَامِ.
Huzeyfa said, ‘Allah-azwj Answered the supplication of my Master-asws against that hypocrite, and his killing flowed upon the hand of his killer, may Allah-azwj have Mercy on him. I entered to see Amir Al-Momineen-asws to congratulate him-asws of the killing of the hypocrite and his return to the house of revenge.
قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: يَا حُذَيْفَةُ! أَ تَذْكُرُ الْيَوْمَ الَّذِي دَخَلْتَ فِيهِ عَلَى سَيِّدِيرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ أَنَا وَ سِبْطَاهُ نَأْكُلُ مَعَهُ، فَدَلَّكَ عَلَى فَضْلِ ذَلِكَ الْيَوْمِ الَّذِي دَخَلْتَ عَلَيْهِ فِيهِ؟. قُلْتُ: بَلَى يَا أَخَا رَسُولِ اللَّهِ (ص).
Amir Al-Momineen-asws said: ‘O Huzeyfa! Do you remember the day in which you entered to see my-asws Master-saww Rasool-Allah-saww, and I-asws and his-saww two grandsons were eating with him-saww, and he-saww pointed you upon the merit of that day which you had entered to see him-saww?’ I said, ‘Yes, O brother-asws of Rasool-saww’.
قَالَ: هُوَ وَ اللَّهِ هَذَا الْيَوْمُ الَّذِي أَقَرَّ اللَّهُ بِهِ عَيْنَ آلِ الرَّسُولِ، وَ إِنِّي لَأَعْرِفُ لِهَذَا الْيَوْمِ اثْنَيْنِ وَ سَبْعِينَ اسْماً، قَالَ حُذَيْفَةُ: قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ! أُحِبُّ أَنْ تُسْمِعَنِي أَسْمَاءَ هَذَا الْيَوْمِ، وَ كَانَ يَوْمَ التَّاسِعِ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ
He-asws said: ‘By Allah-azwj! It is this day which Allah-azwj Delighted the eyes of the family of the Rasool-saww by it, and I-asws recognise seventy-two names for this day’. Huzeyfa said, ‘O Amir Al-Momineen-asws! I would love it if I could hear the names of this day’, and it was the night day from a month of Rabbi Al-Awwal.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: هَذَا يَوْمُ الِاسْتِرَاحَةِ، وَ يَوْمُ تَنْفِيسِ الْكُرْبَةِ، وَ يَوْمُ الْغَدِيرِ الثَّانِي، وَ يَوْمُ تَحْطِيطِ الْأَوْزَارِ، وَ يَوْمُ الْخِيَرَةِ، وَ يَوْمُ رَفْعِ الْقَلَمِ، وَ يَوْمُ الْهُدُوِّ، وَ يَوْمُ الْعَافِيَةِ، وَ يَوْمُ الْبَرَكَةِ، وَ يَوْمُ الثَّارَاتِ، وَ يَوْمُ عِيدِ اللَّهِ الْأَكْبَرِ،
Amir Al-Momineen-asws said: ‘This is the day of rest, and day of release of worries, and the day of Ghadeer the second, and day of shedding the sins, and the day of benevolence, and day of raising of the Pen, and day of guidance, and the day of well-being, and the day of Blessings, and the day of revolutions, and the day of Greatest Eid of Allah-azwj;
وَ يَوْمٌ يُسْتَجَابُ فِيهِ الدُّعَاءُ، وَ يَوْمُ الْمَوْقِفِ الْأَعْظَمِ، وَ يَوْمُ التَّوَافِي، وَ يَوْمُ الشَّرْطِ، وَ يَوْمُ نَزْعِ السَّوَادِ، وَ يَوْمُ نَدَامَةِ الظَّالِمِ، وَ يَوْمُ انْكِسَارِ الشَّوْكَةِ، وَ يَوْمُ نَفْيِ الْهُمُومِ، وَ يَوْمُ الْقُنُوعِ، وَ يَوْمُ عَرْضِ الْقُدْرَةِ، وَ يَوْمُ التَّصَفُّحِ، وَ يَوْمُ فَرَحِ الشِّيعَةِ،
And it is a day in which supplications are Answered, and the day of the great pausing, and the day to be complete, and the day of stipulation, and the day of removal of darkness, and day of the regret for the oppressor, and the day of breaking the spine, and the day of negating the concerns, and day of contentment, and day of displaying the power, and the day of surveying; and the day of happiness for the Shias;
وَ يَوْمُ التَّوْبَةِ، وَ يَوْمُ الْإِنَابَةِ، وَ يَوْمُ الزَّكَاةِ الْعُظْمَى، وَ يَوْمُ الْفِطْرِ الثَّانِي، وَ يَوْمُ سَيْلِ النغاب، وَ يَوْمُ تَجَرُّعِ الرِّيقِ، وَ يَوْمُ الرِّضَا، وَ يَوْمُ عِيدِ أَهْلِ الْبَيْتِ، وَ يَوْمٌ ظَفِرَتْ بِهِ بَنُو إِسْرَائِيلَ، وَ يَوْمٌ يَقْبَلُ اللَّهُ أَعْمَالَ الشِّيعَةِ، وَ يَوْمُ تَقْدِيمِ الصَّدَقَةِ، وَ يَوْمُ الزِّيَارَةِ، وَ يَوْمُ قَتْلِ الْمُنَافِقِ،
And the day of repentance, and the day of deputization, and the day of the great Zakaat, and the day of the second (Eid ul) Fitr, and day of the reef torrents, and the day of swallowing the saliva (anger), and the day of pleasure, and the day of Eid of People-asws of the Household, and day of victory of children of Israel, and day Allah-azwj Accepts deeds of the Shias, and day of forwarding the charities, and the day of visitation, and day of the hypocrite being killed;
وَ يَوْمُ الْوَقْتِ الْمَعْلُومِ، وَ يَوْمُ سُرُورِ أَهْلِ الْبَيْتِ، وَ يَوْمُ الشَّاهِدِ وَ يَوْمُ الْمَشْهُودِ، وَ يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ، وَ يَوْمُ الْقَهْرِ عَلَى الْعَدُوِّ، وَ يَوْمُ هَدْمِ الضَّلَالَةِ، وَ يَوْمُ التَّنْبِيهِ، وَ يَوْمُ التَّصْرِيدِ، وَ يَوْمُ الشَّهَادَةِ، وَ يَوْمُ التَّجَاوُزِ عَنِ الْمُؤْمِنِينَ،
And the day of known time, and the day of cheerfulness of People-asws of the Household, and the day of the witnessed and the day of the witnessed, and day of the unjust one biting upon his hands, and the day of subduance upon the enemy, and the day of demolishing of the straying, and the day of caution, and the day of advancement, and the day of the testimony, and the day of overlooking from the Momineen;
وَ يَوْمُ الزَّهْرَةِ، وَ يَوْمُ الْعُذُوبَةِ، وَ يَوْمُ الْمُسْتَطَابِ بِهِ، وَ يَوْمُ ذَهَابِ سُلْطَانِ الْمُنَافِقِ، وَ يَوْمُ التَّسْدِيدِ، وَ يَوْمٌ يَسْتَرِيحُ فِيهِ الْمُؤْمِنُ، وَ يَوْمُ الْمُبَاهَلَةِ، وَ يَوْمُ الْمُفَاخَرَةِ، وَ يَوْمُ قَبُولِ الْأَعْمَالِ، وَ يَوْمُ التَّبْجِيلِ، وَ يَوْمُ إِذَاعَةِ السِّرِّ،
And the day of Al-Zahra-asws, and the day of pleasance, and the day of more appreciation with it, and the day of removal of the authority of the hypocrite, and the day of payback, and the day of rest for the Momin, and the day of imprecation, and the day of priding, and the day of Acceptance of the deeds, and the day of augustness, and the day of broadcasting the secret;
وَ يَوْمُ نَصْرِ الْمَظْلُومِ، وَ يَوْمُ الزِّيَارَةِ، وَ يَوْمُ التَّوَدُّدِ، وَ يَوْمُ التَّحَبُّبِ، وَ يَوْمُ الْوُصُولِ، وَ يَوْمُ التَّزْكِيَةِ وَ يَوْمُ كَشْفِ الْبِدَعِ، وَ يَوْمُ الزُّهْدِ فِي الْكَبَائِرِ، وَ يَوْمُ التَّزَاوُرِ، وَ يَوْمُ الْمَوْعِظَةِ، وَ يَوْمُ الْعِبَادَةِ، وَ يَوْمُ الِاسْتِسْلَامِ
And the day of helping the oppressed, and the day of visitation, and the day of endearment, and the day of love, and the day of helping each other, and the day of cleansing, and the day of uncovering the innovations, and the day of ascetism regarding the major sins, and the day of exchange visits, and the day of advising, and the day of worship, and the day of submission’.
قَالَ حُذَيْفَةُ: فَقُمْتُ مِنْ عِنْدِهِ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ قُلْتُ فِي نَفْسِي: لَوْ لَمْ أُدْرِكْ مِنْ أَفْعَالِ الْخَيْرِ وَ مَا أَرْجُو بِهِ الثَّوَابَ إِلَّا فَضْلَ هَذَا الْيَوْمِ لَكَانَ مُنَايَ.
Huzeyfa said, ‘I stood up from his-asws presence’ – meaning Amir Al-Momineen-asws, and I said within myself, ‘If I had not come across from the good deeds and whatever I wish for the Rewards with it, except the merits of this day, it would be my wish’.
قَالَ مُحَمَّدُ بْنُ الْعَلَاءِ الْهَمْدَانِيُّ، وَ يَحْيَى بْنُ مُحَمَّدِ بْنِ جَرِيحٍ: فَقَامَ كُلُّ وَاحِدٍ مِنَّا وَ قَبَّلَ رَأْسَ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعِيدٍ الْقُمِّيِّ، وَ قُلْنَا: الْحَمْدُ لِلَّهِ الَّذِي قَيَّضَكَ لَنَا حَتَّى شَرَّفْتَنَا بِفَضْلِ هَذَا الْيَوْمِ، وَ رَجَعْنَا عَنْهُ، وَ تَعَيَّدْنَا فِي ذَلِكَ الْيَوْمِ.
Muhammad Bin Al A’ala Al Hamdani, and Yahya Bin Muhammad Bin Jareeh said, ‘Each one of us stood up and kissed the head of Ahmad Bin Is’haq Bin Saeed Al-Qummi and we said, ‘The Praise is for Allah-azwj Who Sent you for us until you ennobled us with the merits of this day’. And we returned from him, and we celebrated the Eid during that day’’.[83]
ما جرى بينه وبين أمير المؤمنين عليه السلام
What flowed between him and Amir Al-Momineen-asws
1- مَا: جَمَاعَةٌ، عَنْ أَبِي الْفَضْلِ، عَنْ صَالِحِ بْنِ أَحْمَدَ وَ مُحَمَّدِ بْنِ الْقَاسِمِ، عَنْ مُحَمَّدِ بْنِ تَسْنِيمٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ رُقَيَّةَ بْنِ مَصْقَلَةَ بْنِ عَبْدِ اللَّهِ بْنِ جُوَيْعَةَ بْنِ حَمْزَةَ الْعَبْدِيِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَبْدِ اللَّهِ قَالَ: قَدِمَنَا وَفْدُ عَبْدِ الْقَيْسِ فِي إِمَارَةِ عُمَرَ بْنِ الْخَطَّابِ، فَسَأَلَهُ رَجُلَانِ مِنَّا عَنْ طَلَاقِ الْأَمَةِ، فَقَامَ مَعَهُمَا وَ قَالَ: انْطَلِقَا، فَجَاءَ إِلَى حَلْقَةٍ فِيهَا رَجُلٌ أَصْلَعُ، فَقَالَ: يَا أَصْلَعُ! كَمْ طَلَاقُ الْأَمَةِ؟،
(The book) ‘Amaali’ of sheikh Al Tuse – A group, from Abu Al Fazal, from Salih Bin Ahmad and Muhammad Bin Al Qasim, from Muhammad Bin Tasneem, from Ja’far Bin Muhammad Bin Hakeem, from Ibrahim, from Abdul Hameed, from Ruqaiyya Bin Mastalaq Bin Abdullah Bin Juweiya Bin Hamza Al Abdy, from his father, from his grandfather Abdullah who said,
‘We arrived as a delegation during the rule of Umar Bin Al-Khattab. Two men from us asked him about divorce of the slave girl. He stood up with them and said, ‘Let us go’. He came to a circle wherein was a short-haired man. He said, ‘O short-haired one! How many are the divorces of the slave girl?’
قَالَ: فَأَشَارَ بِإِصْبَعَيْهِ .. هَكَذَا يَعْنِي اثْنَتَيْنِ-. قَالَ: فَالْتَفَتَ عُمَرُ إِلَى الرَّجُلَيْنِ، فَقَالَ: طَلَاقُهَا اثْنَتَانِ. فَقَالَ لَهُ أَحَدُهُمَا: سُبْحَانَ اللَّهِ! جِئْنَاكَ وَ أَنْتَ أَمِيرُ الْمُؤْمِنِينَ فَسَأَلْنَاكَ فَجِئْتَ إِلَى الرَّجُلِ، وَ اللَّهِمَا كَلَّمَكَ.
He (the narrator) said, ‘He-asws indicated with his-asws fingers like this’ – meaning two’. So, Umar went to the two men and said, ‘Their divorces are two’. One of them said, ‘Glory be to Allah-azwj! We came to you and you are commander of the faithful, and we asked you, but you went to the man. By Allah-azwj, I will not speak to you!’
فَقَالَ: وَيْلَكَ! أَ تَدْرِي مَنْ هَذَا؟. هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ، سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: لَوْ أَنَّ السَّمَاوَاتِ وَ الْأَرْضَ وُضِعَتَا فِي كِفَّةٍ وَ وُضِعَ إِيمَانُ عَلِيٍّ فِي كِفَّةٍ لَرَجَحَ إِيمَانُ عَلِيٍّ.
He said, ‘Woe be unto you” Do you know who this is? This is Ali-asws Bin Abu Talib-asws. I heard the Prophet-saww saying, ‘If the skies and the earth were to be placed in a hand (of a scale) and Eman of Ali-asws in another hand, the Eman of Ali-asws would outweigh’’.[84]
2- د: قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ جَرِيرِ بْنِ رُسْتُمَ الطَّبَرِيُّ لَيْسَ التَّارِيخِيَّ-: لَمَّا وَرَدَ سَبْيُ الْفُرْسِ إِلَى الْمَدِينَةِ أَرَادَ عُمَرُ بْنُ الْخَطَّابِ بَيْعَ النِّسَاءِ وَ أَنْ يَجْعَلَ الرِّجَالَ عَبِيداً.
(The book) ‘Al-Iddad Al-Qawiya’ – Abu Ja’far Muhammad Bin Jareer Bin Rustam Al-Tabari, not the historian – ‘When the Persian captives were brought to Al-Medina, Umar intended to buy the women and to make the men as slaves.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: أَكْرِمُوا كَرِيمَ كُلِّ قَوْمٍ. فَقَالَ عُمَرُ: قَدْ سَمِعْتُهُ يَقُولُ: إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ وَ إِنْ خَالَفَكُمْ.
Amir Al-Momineen-asws said to them: ‘Rasool-Allah-saww said: ‘Honour the honourable one of every people’. Umar said, ‘I heard him-saww saying: ‘When an honourable one of a people comes to you then honour him, and even if he opposes you’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: هَؤُلَاءِ قَوْمٌ قَدْ أَلْقَوْا إِلَيْكُمُ السَّلَمَ وَ رَغِبُوا فِي الْإِسْلَامِ، وَ لَا بُدَّ مِنْ أَنْ يَكُونَ لَهُمْ فِيهِمْ ذُرِّيَّةٌ، وَ أَنَا أُشْهِدُ اللَّهَ وَ أُشْهِدُكُمْ أَنِّي قَدْ عَتَقْتُ نَصِيبِي مِنْهُمْ لِوَجْهِ اللَّهِ تَعَالَى.
Amir Al-Momineen-asws said to him: ‘They are a people who have cast the peace to you and are desirous regarding Al-Islam, and there is no escape from the fact that they will happen to be offspring for them, and I-asws keep Allah-azwj as Witness and I-asws keep you all as witnesses that I-asws have hereby freed my-asws share from them for the Face of Allah-azwj the Exalted’.
فَقَالَ جَمِيعُ بَنِي هَاشِمٍ: قَدْ وَهَبْنَا حَقَّنَا أَيْضاً لَكَ. فَقَالَ: اللَّهُمَّ اشْهَدْ أَنِّي قَدْ عَتَقْتُ مَا وَهَبُونِي لِوَجْهِ اللَّهِ.
The entirety of the Clan of Hashim-as said, ‘We hereby gift out rights to you-asws as well’. He-asws said, ‘O Allah-azwj! Witness, I-asws hereby free whatever has been gifted to me-asws for the Sake of Allah-azwj’.
فَقَالَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ: وَ قَدْ وَهَبْنَا حَقَّنَا لَكَ يَا أَخَا رَسُولِ اللَّهِ (ص). فَقَالَ: اللَّهُمَّ اشْهَدْ أَنَّهُمْ قَدْ وَهَبُوا لِي حَقَّهُمْ وَ قَبِلْتُهُ، وَ أُشْهِدُكَ أَنِّي قَدْ عَتَقْتُهُمْ لِوَجْهِكَ.
The Emigrants and the Helpers said, ‘We hereby gift our rights to you-asws, O brother-asws of Rasool-Allah-saww!’ He-asws said: ‘O Allah-azwj, be Witness they have gifted their rights to me-asws and I-asws have accepted it, and I-asws keep You-azwj as Witness that I-asws have liberated them for Your-azwj Face’.
فَقَالَ عُمَرُ: لِمَ نَقَضْتَ عَلَيَّ عَزْمِي فِي الْأَعَاجِمِ، وَ مَا الَّذِي رَغِبَكَ عَنْ رَأْيِي فِيهِمْ؟. فَأَعَادَ عَلَيْهِ مَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي إِكْرَامِ الْكُرَمَاءِ،
Umar said, ‘Why are you breaking my determination regarding the non-Arabs, and what is that which turned you-asws away from my view regarding them?’ He-asws repeated to him what Rasool-Allah-saww had said regarding honouring the honourable ones.
فَقَالَ عُمَرُ: قَدْ وَهَبْتُ لِلَّهِ وَ لَكَ يَا أَبَا الْحَسَنِ مَا يَخُصُّنِي وَ سَائِرَ مَا لَمْ يُوهَبْ لَكَ. فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: اللَّهُمَّ اشْهَدْ عَلَى مَا قَالَهُ وَ عَلَى عِتْقِي إِيَّاهُمْ.
Umar said, ‘I hereby gift for the Sake of Allah-azwj to you-asws, O Abu Al-Hassan-asws, what is especially for me and the rest of what has not yet been gifted to you-asws’. Amir Al-Momineen-asws said: ‘O Allah-azwj! Be Witness upon what he has said and upon my-asws liberating them’.
فَرَغِبَ جَمَاعَةٌ مِنْ قُرَيْشٍ فِي أَنْ يَسْتَنْكِحُوا النِّسَاءَ. فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: هَؤُلَاءِ لَا يُكْرَهْنَ عَلَى ذَلِكَ وَ لَكِنْ يُخَيَّرْنَ، مَا اخْتَرْنَهُ عُمِلَ بِهِ.
A group of Quraysh desired regarding being married to the women. Amir Al-Momineen-asws said: ‘They will not be forced upon that, but give them a choice, whatever they choose, it would be acted with’.
فَأَشَارَ جَمَاعَةٌ إِلَى شَهْرَبَانُوَيْهِ بِنْتِ كِسْرَى، فَخُيِّرَتْ وَ خُوطِبَتْ مِنْ وَرَاءِ الْحِجَابِ وَ الْجَمْعُ حُضُورٌ. فَقِيلَ لَهَا: مَنْ تَخْتَارِينَ مِنْ خُطَّابِكِ؟ وَ هَلْ أَنْتِ مِمَّنْ تُرِيدِينَ بَعْلًا؟. فَسَكَتَتْ.
A group indicated to Shahrbanuwiya daughter of Chosroe. She was given a choice and she addressed from behind the veil and the crowd was present. It was said to her, ‘Whom would you choose from the ones who propose to you? And are you from the ones who want a husband?’ She was silent.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: قَدْ أَرَادَتْ وَ بَقِيَ الِاخْتِيَارُ. فَقَالَ عُمَرُ: وَ مَا عِلْمُكَ بِإِرَادَتِهَا الْبَعْلَ؟.
Amir Al-Momineen-asws said: ‘She has intended and there still remains the choosing’. Umar said, ‘And what would make you-asws know of her wanting the husband?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَانَ إِذَا أَتَتْهُ كَرِيمَةُ قَوْمٍ لَا وَلِيَّ لَهَا وَ قَدْ خُطِبَتْ يَأْمُرُ أَنْ يُقَالَ لَهَا: أَنْتِ رَاضِيَةٌ بِالْبَعْلِ، فَإِنِ اسْتَحْيَتْ وَ سَكَتَتْ جعلت [جَعَلَ] إِذْنَهَا صُمَاتَهَا، وَ أَمَرَ بِتَزْوِيجِهَا. وَ إِنْ قَالَتْ: لَا، لَمْ تُكْرَهْ عَلَى مَا تَخْتَارُهُ،
Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘Rasool-Allah-saww, whenever an honourable woman of a people came to him-saww, there being no guardian for her, and she had been proposed to, he-saww instructed that it be said to her, ‘Are you pleased with having the husband?’ If she is embarrassed and is silent, her silence was made to be her permission, and he-saww instructed with her to be married. And if she said, ‘No’, she was not forced upon what she had chosen’.
إِنَّ شَهْرَبَانُوَيْهِ أُرِيَتِ الْخُطَّابَ فَأَوْمَأَتْ بِيَدِهَا وَ اخْتَارَتِ الْحُسَيْنَ بْنَ عَلِيٍّ عَلَيْهِمَا السَّلَامُ، فَأُعِيدَ الْقَوْلُ عَلَيْهَا فِي التَّخْيِيرِ، فَأَشَارَتْ بِيَدِهَا وَ قَالَتْ بِلُغَتِهَا: هَذَا إِنْ كُنْتُ مُخَيَّرَةً، وَ جَعَلَتْ أَمِيرَ الْمُؤْمِنِينَ وَلِيَّهَا، وَ تَكَلَّمَ حُذَيْفَةُ بِالْخِطْبَةِ،
Shahrbanuwiya viewed the proposed and gestured by her hand and chose Al-Husayn-asws Bin Ali-asws. The word regarding the choice was repeated upon her, and she gestured by her hand and said in her language, ‘This one, if I have a choice’, and she made Amir Al-Momineen-asws to be her guardian. And Huzeyfa had spoken with the proposal.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ لَهَا: مَا اسْمُكِ؟. فَقَالَتْ: شَاهْزَنَانُ بِنْتُ كِسْرَى. قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: أَنْتِ شَهْرَبَانُوَيْهِ، وَ أُخْتُكِ مُرْوَارِيدُ بِنْتُ كِسْرَى، قَالَتْ: آريه.
Amir Al-Momineen-asws said to her, ‘What is your name?’ She said, ‘Shahzanan daughter of Chosroe’. Amir Al-Momineen-asws said: ‘You are ‘Shahrbanuwiya’, and your sister is ‘Murwareed’ daughter of Chosroe’. She said, ‘Areyh (yes, in Persian)’’.[85]
3- يب: مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ، عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ، عَنْ جَدِّهِ، عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ، قَالَ: دَخَلَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ عُمَرُ الْحَمَّامَ، فَقَالَ عُمَرُ: بِئْسَ الْبَيْتُ الْحَمَّامُ، يَكْثُرُ فِيهِ الْغِنَاءُ وَ يَقِلُّ فِيهِ الْحَيَاءُ. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: نِعْمَ الْبَيْتُ الْحَمَّامُ، يُذْهِبُ الْأَذَى وَ يُذَكِّرُ بِالنَّارِ.
(The book) ‘Al Tahzeeb of sheikh Al Tuse’ – Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Zurara, from Isa Bin Abdullah Al Hashimy, from his grandfather,
‘From Ali-asws, he (the narrator) said, ‘Ali-asws and Umar entered the bathhouse. Umar said, ‘Evil is the bathhouse, the singing is a lot in it and there is little shame in it’. He-asws said: ‘Best is the bathhouse, it does away with the harm and reminds of the Fire’’.[86]
4- نَهْجٌ: وَ مِنْ كَلَامٍ لَهُ عَلَيْهِ السَّلَامُ وَ قَدْ شَاوَرَهُ عُمَرُ فِي الْخُرُوجِ إِلَى الرُّومِ: وَ قَدْ تَوَكَّلَ اللَّهُ لِأَهْلِ هَذَا الدِّينِ بِإِعْزَازِ الْحَوْزَةِ وَ سَتْرِ الْعَوْرَةِ وَ الَّذِي نَصَرَهُمْ وَ هُمْ قَلِيلٌ لَا يَنْتَصِرُونَ وَ مَنَعَهُمْ وَ هُمْ قَلِيلٌ لَا يَمْتَنِعُونَ حَيٌّ لَا يَمُوتُ
(The book) ‘Nahj Al-Balagah’ – And from a speech of his-asws, and Umar had consulted him-asws regarding the marching (the army) to Rome: ‘And Allah-azwj has Guaranteed for the people of this Religion by strengthening the borders and hiding the exposed places, and He-azwj is the One-azwj Who Helped them when they were few, not being helped, and Protected them when they were few not be able to protect themselves. He-azwj is Alive, will not be dying.
إِنَّكَ مَتَى تَسِرْ إِلَى هَذَا الْعَدُوِّ بِنَفْسِكَ فَتَلْقَهُمْ فَتُنْكَبْ، لَا تَكُنْ لِلْمُسْلِمِينَ كَانِفَةٌ دُونَ أَقْصَى بِلَادِهِمْ لَيْسَ بَعْدَكَ مَرْجِعٌ يَرْجِعُونَ إِلَيْهِ، فَابْعَثْ إِلَيْهِمْ رَجُلًا مُجَرَّباً وَ احْفِزْ مَعَهُ أَهْلَ الْبَلَاءِ وَ النَّصِيحَةِ فَإِنْ أَظْهَرَ اللَّهُ فَذَاكَ مَا تُحِبُّ، وَ إِنْ تَكُنِ الْأُخْرَى كُنْتَ رداء [رِدْءاً] لِلنَّاسِ وَ مَثَابَةً لِلْمُسْلِمِينَ.
When you travel to this enemy by yourself, you will meet them (in battle) and be afflicted (defeated), and there will not happen to be any refuge for the Muslims besides the outskirts of their cities. There wouldn’t be any returned after you they could be returning to. Send an experience man to them and stimulate with him the people of afflictions and advice. If Allah-azwj Makes you prevail, so that is what you like, and if the other happens, you would be a cloak for the people and a place of resort for the Muslims’’.[87]
5- نَهْجٌ: وَ مِنْ كَلَامِهِ عَلَيْهِ السَّلَامُ لِعُمَرَ بْنِ الْخَطَّابِ وَ قَدِ اسْتَشَارَهُفِي غَزْوِ الْفُرْسِ بِنَفْسِهِ: إِنَّ هَذَا الْأَمْرَ لَمْ يَكُنْ نَصْرُهُ وَ لَا خِذْلَانُهُ بِكَثْرَةٍ وَ لَا بِقِلَّةٍ، وَ هُوَ دِينُ اللَّهِ الَّذِي أَظْهَرَهُ وَ جُنْدُهُ الَّذِي أَعَدَّهُ وَ أَمَدَّهُ حَتَّى بَلَغَ مَا بَلَغَ وَ طَلَعَ حَيْثُ طَلَعَ، وَ نَحْنُ عَلَى مَوْعُودٍ مِنَ اللَّهِ، وَ اللَّهُ مُنْجِزٌ وَعْدَهُ وَ نَاصِرٌ جُنْدَهُ،
(The book) ‘Nahj Al-Balagah’ – And from a speech of his-asws to Umar Bin Al-Khattab, and he had consulted him regarding the military expedition of Persia by himself: ‘This matter, neither its help nor its abandonment would be by the numerous (fighters), nor by the scarcity (of fighters), and it is the Religion of Allah-azwj which He-azwj had Made to prevail, and His-azwj Army which He-azwj had Prepared and Helped until it reached what it reached, and there emerged what emerged, and we are upon a Promise from Allah-azwj, and Allah-azwj will Fulfil His-azwj Promise and Help His-azwj army.
وَ مَكَانُ الْقَيِّمِ بِالْأَمْرِ مَكَانُ النِّظَامِ مِنَ الْخَرَزِ يَجْمَعُهُ وَ يَضُمُّهُ فَإِنِ انْقَطَعَ النِّظَامُ تَفَرَّقَ وَ ذَهَبَ ثُمَّ لَمْ يَجْتَمِعْ بِحَذَافِيرِهِ أَبَداً،
And the position of the one standing with the command is the position of the thread from the beads. He keeps them together and connects them. So, if the thread is broken, they would separate and go away and will not gather in its entirety, ever.
وَ الْعَرَبُ الْيَوْمَ وَ إِنْ كَانُوا قَلِيلًا فَهُمْ كَثِيرُونَ بِالْإِسْلَامِ عَزِيزُونَ بِالاجْتِمَاعِ، فَكُنْ قُطْباً وَ اسْتَدِرِ الرَّحَى بِالْعَرَبِ، وَ أَصْلِهِمْ دُونَكَ نَارَ الْحَرْبِ، فَإِنَّكَ إِنْ شَخَصْتَ مِنْ هَذِهِ الْأَرْضِ انْتَقَضَتْ عَلَيْكَ الْعَرَبُ مِنْ أَطْرَافِهَا وَ أَقْطَارِهَا حَتَّى يَكُونَ مَا تَدَعُ وَرَاءَكَ مِنَ الْعَوْرَاتِ أَهَمَّ إِلَيْكَ مِمَّا بَيْنَ يَدَيْكَ،
And the Arabs today, even though they are few, they would be a lot with Al-Islam, strengthened by the unity. So be an axis and rotate the mill with the Arabs, and be their root. Leave besides you the fire of war, for if you were to be defeated from this land, the Arabs will break upon you from its sides and its outskirts until what you leave behind you would become from the exposed, more important to you from what is in front of you.
إِنَّ الْأَعَاجِمَ إِنْ يَنْظُرُوا إِلَيْكَ غَداً يَقُولُوا هَذَا أَصْلُ الْعَرَبِ فَإِذَا اقْتَطَعْتُمُوهُ اسْتَرَحْتُمْ، فَيَكُونُ ذَلِكَ أَشَدَّ لِكَلَبِهِمْ عَلَيْكَ وَ طَمَعِهِمْ فِيكَ،
The non-Arabs would be looking towards you and saying, ‘This, is a root of the Arabs, so when we eliminate him, we would be in rest. That would happen to be more intense for their eagerness upon you and their greed regarding you.
فَأَمَّا مَا ذَكَرْتَ مِنْ مَسِيرِ الْقَوْمِ إِلَى قِتَالِ الْمُسْلِمِينَ فَإِنَّ اللَّهَ سُبْحَانَهُ هُوَ أَكْرَهُ لِمَسِيرِهِمْ مِنْكَ، وَ هُوَ أَقْدَرُ عَلَى تَغْيِيرِ مَا يَكْرَهُ،
As for what you mentioned of the travelling of the people to fight against the Muslims, so Allah-azwj the Glorious, He-azwj is more Abhorrent to their travelling than you are, and He-azwj is Able upon changing what He-azwj Dislikes.
وَ أَمَّا مَا ذَكَرْتَ مِنْ عَدَدِهِمْ فَإِنَّا لَمْ نَكُنْ نُقَاتِلُ فِيمَا مَضَى بِالْكَثْرَةِ، وَ إِنَّمَا كُنَّا نُقَاتِلُ بِالنَّصْرِ وَ الْمَعُونَةِ.
And as for what you mentioned of their numbers, so we did not happen to fight in the past with the numerical superiority, and rather we were fighting with the Help and Assistance (of Allah-azwj’’.[88]
باب نادر
Miscellaneous Chapter
قَالَ أَبُو الْفَتْحِ الْكَرَاجُكِيُّ فِي كَنْزِ الْفَوَائِدِ: أَخْبَرَنِي الْقَاضِي أَبُو الْحَسَنِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ صَخْرٍ، عَنْ فَارِسِ بْنِ مُوسَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ شَيْبَةَ، عَنْ مُحَمَّدِ بْنِ يَحْيَى الطُّوسِيِّ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ الدِّمَشْقِيِّ، عَنْ سَعِيدِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ خَارِجَةَ الرَّقِّيِّ، قَالَ: قَالَ مُعَاوِيَةُ بْنُ فَضْلَةَ كُنْتُ فِي الْوَفْدِ الَّذِينَ وَجَّهَهُمْ عُمَرُ بْنُ الْخَطَّابِ وَ فَتَحْنَا مَدِينَةَ حُلْوَانَ، وَ طَلَبْنَا الْمُشْرِكِينَ فِي الشَّعْبِ فَلَمْ يُرَدُّوا عَلَيْهِمْ، فَحَضَرَتِ الصَّلَاةُ فَانْتَهَيْتُ إِلَى مَاءٍ فَنَزَلْتُ عَنْ فَرَسِي وَ أَخَذْتُ بِعِنَانِهِ، ثُمَّ تَوَضَّأْتُ وَ أَذَّنْتُ،
Abu Al Fat’h Al Karajaki said in (the book) ‘Kunz Al Fawaid’, said, ‘I was informed by the judge Abu Al Hassan Bin Ali Bin Sakhr, from Faris Bin Musa, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Shayba, from Muhammad Bin Yahya Al Tuse, from Muhammad Bin Khalid Al Dimashqi, from Saeed Bin Muhammad Bin Abdul Rahman Bin Kharjat Al Raqqy who said, ‘Muawiya Bin Fazla said,
‘I was among the delegation which Umar Al-Khattab had sent and we conquered the city of Hulwan, and we sought the Polytheists in the mountain pass, but could not get to them. The Salat presented and we ended up to a water (spring). I descended from my horse and took a container, then I performed Wudy’u and proclaimed Azaan.
فَقُلْتُ: اللَّهُ أَكْبَرُ .. اللَّهُ أَكْبَرُ .. فَأَجَابَنِي شَيْءٌ مِنَ الْجَبَلِ وَ هُوَ يَقُولُ: كَبِرَتْ تَكْبِيراً .. فَفَزِعْتُ لِذَلِكَ فَزَعاً شَدِيداً وَ نَظَرْتُ يَمِيناً وَ شِمَالًا، فَلَمْ أَرَ شَيْئاً، فَقُلْتُ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، فَأَجَابَنِي وَ هُوَ يَقُولُ: الْآنَ حِينَ أَخْلَصْتُ.
I said, ‘Allah-azwj is the Greatest! Allah-azwj is the Greatest!’ Someone from the mountain answered me and he said, ‘I exclaim the Takbeer!’ I was alarmed to that with intense alarm and looked right and left, but could not see anything. I said, ‘I testify that there is no god except Allah-azwj!’ He answered me saying, ‘Now, you are being sincere’.
فَقُلْتُ: أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ. فَقَالَ: نَبِيٌّ بُعِثَ. فَقُلْتُ: حَيَّ عَلَى الصَّلَاةِ. فَقَالَ: فَرِيضَةٌ افْتُرِضَتْ. فَقُلْتُ: حَيَّ عَلَى الْفَلَاحِ. فَقَالَ: قَدْ أَفْلَحَ مَنْ أَجَابَهَا، فَاسْتَجَابَ لَهَا. فَقُلْتُ: قَدْ قَامَتِ الصَّلَاةُ. فَقَالَ: الْبَقَاءُ لِأُمَّةِ مُحَمَّدٍ (ص) وَ عَلَى رَأْسِهَا تَقُومُ السَّاعَةُ،
I said, ‘I testify that Muhammad-saww is Rasool-Allah-saww!’ He said, ‘A Sent Prophet-saww’. I said, ‘Hasten to the Salat!’ He said, ‘An Obligated Obligation’. I said, ‘Hasten to the success!’ He said, ‘Successful is the one who answers it, so I have answered to it’. I said, ‘The Salat has been established!’ He said, ‘The remnant of the community of Muhammad-saww and Ali-asws is its head (up to) the establishment of the Hour’.
فَلَمَّا فَرَغْتُ مِنْ أَذَانِي نَادَيْتُ بِأَعْلَى صَوْتِي حَتَّى أَسْمَعْتُ مَا بَيْنَ لَابَتَيِ الْجَبَلِ، فَقُلْتُ: إِنْسِيٌّ أَمْ جِنِّيٌّ؟. قَالَ: فَأَطْلَعَ رَأْسَهُ مِنْ كَهْفِ الْجَبَلِ، فَقَالَ: مَا أَنَا بِجِنِّيٍّ وَ لَكِنِّي إِنْسِيٌّ. فَقُلْتُ لَهُ: مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ؟.
When I was free from the Azaan, I called out at the top of my voice until I made hear what is between the rocks of the mountain. I said, ‘Is it a human being or a Jinn?’ A head emerged from the cave of the mountain and said, ‘I am not a Jinn, but I am a human being’. I said to him, ‘Who are you? May Allah-azwj have Mercy on you’.
قَالَ: أَنَا وذيب بْنُ ثِمْلَا مِنْ حَوَارِيِّ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ، أَشْهَدُ أَنَّ صَاحِبَكُمْ نَبِيٌّ، وَ هُوَ الَّذِي بَشَّرَ بِهِ عِيسَى ابْنُ مَرْيَمَ، وَ لَقَدْ أَرَدْتُ الْوُصُولَ إِلَيْهِ فَحَالَتْ فِيمَا بَيْنِي وَ بَيْنَهُ فَارِسٌ وَ كِسْرَى وَ أَصْحَابُهُ،
He said, ‘I am Wazeeb Bin Samla from the neighbours of Isa-as Bin Maryam-as. I testify that your Master-saww is a Prophet-saww, and he-saww is the one-saww whom Isa-as Bin Maryam-as gave glad tidings with, and I had intended the arrival to him, but there was a barrier between me and him-saww of Persian, Chosroe and his companions.
ثُمَّ أَدْخَلَ رَأْسَهُ فِي كَهْفِ الْجَبَلِ فَرَكِبْتُ دَابَّتِي وَ لَحِقْتُ بِالنَّاسِ وَ سَعْدُ بْنُ أَبِي وَقَّاصٍ أَمِيرُنَا، فَأَخْبَرْتُهُ بِالْخَبَرِ، فَكَتَبَ بِذَلِكَ إِلَى عُمَرَ بْنِ الْخَطَّابِ، فَجَاءَ كِتَابُ عُمَرَ يَقُولُ: الْحَقِ الرَّجُلَ، فَرَكِبَ سَعْدٌ وَ رَكِبْتُ مَعَهُ حَتَّى انْتَهَيْنَا إِلَى الْجَبَلِ، فَلَمْ نَتْرُكْ كَهْفاً وَ لَا شِعْباً وَ لَا وَادِياً إِلَّا الْتَمَسْنَاهُ فِيهِ
The he entered his head inside the cave of the mountain, and I rode my animal and joined up with the people. And Sa’ad Bin Waqas was our commander, so I informed him the news. He wrote with that to Umar Bin Al-Khattab. The letter of Umar came saying, ‘Bring the man’. Sa’ad rode and I rode with him until we ended up to the mountain, and there was neither a cave, nor a mountain, not a valley except we sought him in it.
فَلَمْ نَقْدِرْ عَلَيْهِ، وَ حَضَرَتِ الصَّلَاةُ فَلَمَّا فَرَغْتُ مِنْ صَلَاتِي نَادَيْتُ بِأَعْلَى صَوْتِي: يَا صَاحِبَ الصَّوْتِ الْحَسَنِ وَ الْوَجْهِ الْجَمِيلِ قَدْ سَمِعْنَا مِنْكَ كَلَاماً حَسَناً فَأَخْبِرْنَا مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ؟ أَقْرَرْتُ بِاللَّهِ وَ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ،
We were not able upon it, and the Salat presented. When I was free from my Salat, I called out at the top of my voice, ‘O owner of the beautiful voice, and the beautiful face! We had heard a beautiful speech from you, so inform us, who are you? May Allah-azwj have Mercy on you! You had acknowledged with Allah-azwj and His-azwj Prophet-saww’.
قَالَ: فَأَطْلَعَ رَأْسَهُ مِنْ كَهْفِ الْجَبَلِ فَإِذَا شَيْخٌ أَبْيَضُ الرَّأْسِ وَ اللِّحْيَةِ، لَهُ هَامَةٌ كَأَنَّهَا رَحًى، فَقَالَ: السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ قُلْتُ: وَ عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ، مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ؟.
He (the narrator) said, ‘A head emerged from a cave of the mountain, and there was an old man of white head and beard, having a crown (head gear) for him as if it was a mill’. He said, ‘The greetings be unto you and Mercy of Allah-azwj and His-azwj Blessings’. I said, ‘And upon you be the greetings and Mercy of Allah-azwj. Who are you? May Allah-azwj have Mercy on you’.
قَالَ: أَنَا رزيب بْنُ ثِمْلَا وَصِيُّ الْعَبْدِ الصَّالِحِ عِيسَى ابْنِ مَرْيَمَ (ع) كَانَ سَأَلَ رَبَّهُ لِي الْبَقَاءَ إِلَى نُزُولِهِ مِنَ السَّمَاءِ وَ قَرَارِي فِي هَذَا الْجَبَلِ، وَ أَنَا مُوصِيكُمْ سَدِّدُوا وَ قَارِبُوا وَ خِصَالًا يَظْهَرُ فِي أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَإِنْ ظَهَرَتْ فَالْهَرَبَ الْهَرَبَ، لِيَقُومَ أَحَدُكُمْ عَلَى نَارِ جَهَنَّمَ حَتَّى تُطْفَأَ مِنْهُ خَيْرٌ لَهُ مِنَ الْبَقَاءِ فِي ذَلِكَ الزَّمَانِ.
He said, ‘I am Razeyb Bin Shamla, successor-as of the righteous servant Isa-as Bin Maryam-as. He-as had asked his-as Lord-azwj for me to remain alive up to his-as descent from the sky, and my dwelling is in this mountain, and I am advising you the guidance, and the nearness and the apparent traits to appear in the community of Muhammad-saww. If he-as appears, it would be the war, the war. If one of you were to stand upon the Fire of Hell until it is extinguished from him, it would be better for him than the living during that time’.
قَالَ مُعَاوِيَةُ بْنُ فَضْلَةَ: قُلْتُ لَهُ: يَرْحَمُكَ اللَّهُ! أَخْبِرْنَا بِهَذِهِ الْخِصَالِ لِنَعْرِفَ ذَهَابَ دُنْيَانَا وَ إِقْبَالَ آخِرَتِنَا؟.
Muawiya Bin Fazla said, ‘I said to him, ‘May Allah-azwj have Mercy on you! Inform us of these traits for us to know the going away of our world and the advent of out Hereafter?’
قَالَ: نَعَمْ، إِذَا اسْتَغْنَى رِجَالُكُمْ بِرِجَالِكُمْ، وَ اسْتَغْنَتْ نِسَاؤُكُمْ بِنِسَائِكُمْ، وَ انْتَسَبْتُمْ إِلَى غَيْرِ مَنَاسِبِكُمْ، وَ تَوَلَّيْتُمْ إِلَى غَيْرِ مَوَالِيكُمْ، وَ لَمْ يَرْحَمْ كَبِيرُكُمْ صَغِيرَكُمْ، وَ لَمْ يُوَقِّرْ صَغِيرُكُمْ لِكَبِيرِكُمْ، وَ كَثُرَ طَعَامُكُمْ فَلَمْ تَرَوْهُ إِلَّا بِأَغْلَى أَسْعَارِكُمْ، وَ صَارَتْ خِلَافَتُكُمْ فِي صِبْيَانِكُمْ، وَ رَكَنَ عُلَمَاؤُكُمْ إِلَى وُلَاتِكُمْ، فَأَحَلُّوا الْحَرَامَ وَ حَرَّمُوا الْحَلَالَ، وَ أَفْتَوْهُمْ بِمَا يَشْتَهُونَ،
He said: ‘Yes, when your men would avail with your men (sodomy), and your women with your women (lesbian), and you are attributed to other than your affiliations, and you befriend other than your friends, and your elders do not show mercy on your young ones, and your young ones do not honour your elders, and your food is a lot but you do not see it except with expensive prices, and your caliphate comes to be among your children, and your scholars align to your rulers, and they permit the Prohibition, and prohibit the Permissible, and they issue verdicts with whatever they so desire to;
وَ اتَّخَذُوا الْقُرْآنَ أَلْحَاناً وَ مَزَامِيرَ فِي أَصْوَاتِهِمْ، وَ مَنَعْتُمْ حُقُوقَ اللَّهِ مِنْ أَمْوَالِكُمْ، وَ لَعَنَ آخِرُ أُمَّتِكُمْ أَوَّلَهَا، وَ زَوَّقْتُمُ الْمَسَاجِدَ، وَ طَوَّلْتُمُ الْمَنَابِرَ، وَ حَلَّيْتُمُ الْمَصَاحِفَ بِالذَّهَبِ وَ الْفِضَّةِ، وَ رَكِبَ نِسَاؤُكُمُ السُّرُوجَ، وَ صَارَ مُسْتَشَارُ أُمُورِكُمْ نِسَاءَكُمْ وَ خِصْيَانَكُمْ، وَ أَطَاعَ الرَّجُلُ امْرَأَتَهُ، وَ عَقَّ وَالِدَيْهِ، وَ ضَرَبَ الشَّابُّ وَالِدَيْهِ، وَ قَطَعَ كُلُّ ذِي رَحِمٍ رَحِمَهُ،
And they take the Quran as melodies and flutes in their voices, and you prevent the rights of Allah-azwj in your wealth, and the last of your community curses its first one, and you decorate your Masjids, and elongate your minarets, and you ornament the Parchments (Qurans) with gold and silver, and your women ride the saddles, and you become consulting your women and your eunuchs in your affairs, and the man obeys his wife and disobeys his parents, and the youth hits his parents and cuts off all relatives of his relationship;
وَ بَخِلْتُمْ بِمَا فِي أَيْدِيكُمْ، وَ صَارَتْ أَمْوَالُكُمْ عِنْدَ شِرَارِكُمْ، وَ كَنَزْتُمُ الذَّهَبَ وَ الْفِضَّةَ، وَ شَرِبْتُمُ الْخَمْرَ، وَ لَعِبْتُمْ بِالْمَيْسِرِ، وَ ضَرَبْتُمْ بِالْكَبَرِ، وَ مَنَعْتُمُ الزَّكَاةَ وَ رَأَيْتُمُوهَا مَغْرَماً، وَ الْخِيَانَةَ مَغْنَماً، وَ قُتِلَ الْبَرِيءُ لتعتاظ [لِتَغْتَاظَ] الْعَامَّةُ بِقَتْلِهِ، وَ اختسلت [اخْتُلِسَتْ] قُلُوبُكُمْ فَلَمْ يَقْدِرْ أَحَدٌ مِنْكُمْ يَأْمُرُ بِالْمَعْرُوفِ وَ لَا يَنْهَى عَنِ الْمُنْكَرِ،
And you are stingy with what is in your hands, and your wealth comes to be in the possession of your evils ones and so does the treasures of your gold and silver, and you drink the wine, and you play the dice, and you strike with the arrogance, and you refuse the Zakaat and see it as a taxation, and embezzle the war booty, and the righteous one is killed and the people are exasperated by his killing, and your hearts are emptied so one of you is not able upon enjoining the good nor forbid from the evil;
وَ قَحَطَ الْمَطَرُ فَصَارَ قَيْظاً، وَ الْوَلَدُ غَيْظاً، وَ أَخَذْتُمُ الْعَطَاءَ فَصَارَ فِي السِّقَاطِ، وَ كَثُرَ أَوْلَادُ الْخَبِيثَةِ يَعْنِي الزِّنَا-، وَ طُفِّفَتِ الْمِكْيَالُ، وَ كَلِبَ عَلَيْكُمْ عَدُوُّكُمْ، وَ ضَرَبْتُمْ بِالْمَذَلَّةِ، وَ صِرْتُمْ أَشْقِيَاءَ، وَ قَلَّتِ الصَّدَقَةُ حَتَّى يَطُوفَ الرَّجُلُ مِنَ الْحَوْلِ إِلَى الْحَوْلِ مَا يُعْطَى عَشَرَةَ دَرَاهِمَ، وَ كَثُرَ الْفُجُورُ، وَ غَارَتِ الْعُيُونُ، فَعِنْدَهَا نَادَوْا فَلَا جَوَابَ لَهُمْ، يَعْنِي دَعَوْا فَلَمْ يُسْتَجَبْ لَهُمْ.
And the rains will drop and become a torrent, and the child would be furious, and you will take the awards and become in the droppings, and the children of wickedness, meaning adultery, would be numerous, and the measures would be shortened, and the immoralities would be numerous, and the eyes would be jealous. So, there would be not answer for them, meaning they would supplicate, but it would not be Answered for them’’.[89] (This is not a Hadeeth)
فَمِمَّا رُوِيَ عَنْهُ فِي ذَلِكَ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِأَصْحَابِهِ: لَتَتَّبِعُنَّ سَنَنَ مَنْ كَانَ قَبْلَكُمْ شِبْراً بِشِبْرٍ وَ ذِرَاعاً بِذِرَاعٍ حَتَّى لَوْ دَخَلُوا فِي جُحْرِ ضَبٍّ لَاتَّبَعْتُمُوهُمْ.
From what is reported from him (Sahih Al-Bukhari) regarding that are his-saww words to his-saww companions: ‘You will be following the ways of the ones who were before you, palm’s width by palm’s width, cubit by cubit, to the extent that if they had entered into a hole of a lizard, you will be following them’.
فَقَالُوا: يَا رَسُولَ اللَّهِ! الْيَهُودَ وَ النَّصَارَى؟. قَالَ: فَمَنْ إِذَنْ؟!.
They said, ‘O Rasool-Allah-saww! The Jews and the Christians?’ He-saww said: ‘So who else then?!’’[90](This is not a Hadeeth)
وَ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ: وَ قَدْ ذُكِرَتْ عِنْدَهُ فِتْنَةُ الدَّجَّالِ-: أَلَا وَ إِنِّي لِفِتْنَةِ بَعْضِكُمْ أَخْوَفُ مِنِّي لِفِتْنَةِ الدَّجَّالِ.
And his-saww words, and Fitna of Al-Dajjal-la had been mentioned to him-saww: ‘Indeed! I-saww am more fearful of the fitna of one of you than to the fitna of Al-Dajjal’’.[91]
وَ قَوْلُهُ عَلَيْهِ السَّلَامُ لِأَصْحَابِهِ: إِنَّكُمْ لَمَحْشُورُونَ يَوْمَ الْقِيَامَةِ حُفَاةً عُرَاةً، وَ إِنَّهُ سَيُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ فَأَقُولُ: يَا رَبِّ أَصْحَابِي!.
And his-saww words to his-saww companions: ‘You will be Resurrected on the Day of Qiyamah, bare-footed, bare, and they will come with some men from my-saww community and they would seize them to go to the left, so I-saww shall say: ‘O Lord-azwj! My-saww companions’.
فَيُقَالُ: إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ، إِنَّهُمْ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ.
He-azwj will Say: ‘You-saww do not know what they innovated after you-saww. They did not cease to turn back upon their heels since you-saww separated from them’’.[92]
وَ قَوْلُهُ عَلَيْهِ السَّلَامُ فِي حَجَّةِ الْوَدَاعِ لِأَصْحَابِهِ: أَلَا لَأُخْبِرَنَّكُمْ تَرْتَدُّونَ بَعْدِي كُفَّاراً يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ، أَلَا إِنِّي قَدْ شَهِدْتُ وَ غِبْتُمْ.
And his-saww words during the farewell Hajj to his-saww companions: ‘Indeed! I-saww am informing you, you will be returning after me-saww to be Kafirs, striking the necks of each other. Indeed! I-saww have witnessed and you are absent’’.[93]
وَ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ-: أَقْبَلَتِ الْفِتَنُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ يَتْبَعُ آخِرُهَا أَوَّلَهَا، الْآخِرَةُ شَرٌّ مِنَ الْأُولَى.
And his-saww words during his-saww illness in which he-saww passed away: ‘The fitna has come like a piece of the dark night, their last one would follow their first one, their next one would be eviler than their first one’’.[94]
وَ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: يَكُونُ لِأَصْحَابِي بَعْدِي ذِلَّةٌ يَعْمَلُ بِهَا قَوْمٌ يُكِبُّهُمُ اللَّهُ عَزَّ وَ جَلَّ فِي النَّارِ عَلَى مَنَاخِرِهِمْ.
And his-saww words: ‘Disgrace will happen to be for my-saww companions after me-saww, a group will work with it. Allah-azwj Mighty and Majestic will Fling them into the Fire upon their nostrils’’.[95]
وَ حَدَّثَنِي مِنْ طَرِيقِ الْعَامَّةِ عَبْدُ اللَّهِ بْنُ عُثْمَانَ بْنِ حِمَاسٍ بِمَدِينَةِ الرَّمْلَةِ، عَنْ أَبِي الْحَسَنِ أَحْمَدَ بْنِ مَحْبُوبٍ، عَنْ أَبِي الْعَبَّاسِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ قُتَيْبَةَ الْعَسْقَلَانِيِّ، عَنْ كَثِيرِ بْنِ عَبْدِ أَبِي الْحَسَنِ الْحَذَّاءِ، عَنْ مُحَمَّدِ بْنِ حِمْيَرٍ، عَنْ مَسْلَمَةَ بْنِ عَلِيٍّ، عَنْ عُمَرَ بْنِ ذَرَّةَ، عَنْ فُلَانَةَ الْحَرَمِيِ، عَنْ أَبِي مُسْلِمٍ الْخَوْلَانِيِّ، عَنْ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، قَالَ:
And it is narrated to me from the way of the general Muslims – Abdullah Bin Usman Bin Himasy in the city of Ramlah, from Abu Al Hassan Ahmad Bin Mahboub, from Abu Al Abbas Muhammad Bin Al Hassan Bin Quteyba Al Asqalabi, from Kaseer Bin Abd Abu Al hassan Al Haza’a, from Muhammad Bin Himeyr, from Maslama Bin Ali, from Umar Bin Zarrah, from Fulanah Al Harmy, from Abu Muslim Al Khowlany, from Abu Ubeyda Bin Al Jarrah, from Umar Bin Al Khattab having said,
أَخَذَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِلِحْيَتِي وَ أَنَا أَعْرِفُ الْحَزَنَ فِي وَجْهِهِ-، فَقَالَ: يَا عُمَرُ! إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ، أَتَانِي جَبْرَئِيلُ آنِفاً فَقَالَ: إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ، فَقُلْتُ: أَجَلْ، فَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ، فَمِمَّ ذَاكَ يَا جَبْرَئِيلُ؟.
‘Rasool-Allah-saww grabbed my beard, and I recognised the grief in his-saww face, and he-saww said: ‘O Umar! We are for Allah and we are returning to Him [2:156]. Jibraeel-as came to me-saww just now and said: ‘We are for Allah and we are returning to Him [2:156]’. I said, ‘Yes, ‘We are for Allah and we are returning to Him [2:156]. So, from where did you-as say that, O Jibraeel-as?’
قَالَ: إِنَّ أُمَّتَكَ مُفْتَتِنَةٌ بَعْدَكَ بِقَلِيلٍ مِنَ الدَّهْرِ غَيْرِ كَثِيرٍ. فَقُلْتُ: فِتْنَةَ كُفْرٍ أَوْ فِتْنَةَ ضَلَالَةٍ؟. قَالَ: كُلٌّ سَيَكُونُ. فَقُلْتُ: وَ مِنْ أَيْنَ ذَلِكَ وَ أَنَا تَارِكٌ فِيهِمْ كِتَابَ اللَّهِ؟.
He-as said: ‘Your-saww community would be in Fitna after you-saww, a little from the time, not more’. I-saww said: ‘A fitna of Kufr or fitna of straying?’ He-as said: ‘All will be happening’. I-saww said: ‘And from where is that, and I-saww am leaving behind among them, the Book of Allah-azwj?’
قَالَ: بِكِتَابِ اللَّهِ يُضَلُّونَ، وَ أَوَّلُ ذَلِكَ مِنْ قِبَلِ أُمَرَائِهِمْ وَ قُرَّائِهِمْ، يَمْنَعُ الْأُمَرَاءُ الْحُقُوقَ فَيَسْأَلُ النَّاسُ حُقُوقَهُمْ فَلَا يُعْطُونَهَا فَيَفْتَتِنُوا وَ يَقْتَتِلُوا، وَ يَتَّبِعُوا الْقُرَّاءُ هَوَى الْأُمَرَاءِ فَيَمُدُّونَهُمْ فِي الْغَيِّ ثُمَّ لَا يَقْصُرُونَ.
He-as said: ‘They will be straying by the Book of Allah-azwj, and the first of that would be from the direction of their leaders and their readers. The rulers would prevent the rights. The people would ask for their right by he would not give these, so they would be tried and killed. And the readers would pursue the whims of the leaders, so they would be extending in the error, then they will not be deficient’.
فَقُلْتُ: يَا جَبْرَئِيلُ! فَبِمَ يَسْلَمُ مَنْ يَسْلَمُ مِنْهُمْ؟. قَالَ: بِالْكَفِّ وَ الصَّبْرِ، إِنْ أُعْطُوا الَّذِي لَهُمْ أَخَذُوهُ وَ إِنْ مَنَعُوهُ تَرَكُوهُ.
I-saww said: ‘O Jibraeel-as! By what would he be safe, the one from them who would be safe?’ He-as said: ‘By the restraint and the patience. If they are given that which is for them, they would take it, and if they are prevented, they would leave it’’.[96]
[25] باب الاحتجاج على المخالفين بما رووه في كتبهم
CHAPTER 25 – THE ARGUMENTATION AGAINST THE ADVERSARIED WITH WHAT IS REPORTED IN THEIR BOOKS
الأول:
The first –
أنّه ولّى أمور المسلمين من لا يصلح لذلك و لا يؤتمن عليه، و من ظهر منه الفسق و الفساد، و من لا علم له،
He (Usman) became ruler of the Muslim, one who was not correct for that, nor could he be trusted upon it, and one from whom appeared the mischief and the corruption, and one who had not knowledge for it.
وَ رَوَى جَعْفَرُ بْنُ سُلَيْمَانَ، عَنْ هِشَامِ بْنِ حَسَّانَ، عَنِ ابْنِ سِيرِينَ، قَالَ: لَمَّا قَدِمَ الْوَلِيدُ بْنُ عُقْبَةَ أَمِيراً عَلَى الْكُوفَةِ أَتَاهُ ابْنُ مَسْعُودٍ فَقَالَ: مَا جَاءَ بِكَ؟. قَالَ: جِئْتُ أَمِيراً. فَقَالَ ابْنُ مَسْعُودٍ: مَا أَدْرِي أَ صَلَحْتَ بَعْدَنَا أَمْ فَسَدَ النَّاسُ؟!.
And it is reported by Ja’far Bin Suleyman, from Hisham Bin Hassan, from Ibn Sireen who said, ‘When Al-Waleed Bin Uqba (Umar’s appointee and hater of Ali-asws) became a governor upon Al-Kufa, Ibn Masoud came to him and said, ‘What have you come for?’ He said, ‘I have come as a governor’. Ibn Masoud said, ‘I do not know whether the people would be correct of corrupted after us’’.
ذَكَرَ عُمَرُ بْنُ شَيْبَةَ بِإِسْنَادِهِ عَنِ ابْنِ شَوْذَبٍ، قَالَ: صَلَّى الْوَلِيدُ بْنُ عُقْبَةَ بِأَهْلِ الْكُوفَةِ صَلَاةَ الصُّبْحِ أَرْبَعَ رَكَعَاتٍ، ثُمَّ الْتَفَتَ إِلَيْهِمْ، فَقَالَ: أَزِيدُكُمْ؟!. فَقَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: مَا زِلْنَا مَعَكَ فِي زِيَادَةٍ مُنْذُ الْيَوْمِ.
Umar Bin Shayba mentioned by his chain from Ibn Showzab who said, ‘Al-Waleed Bin Uqba prayed with the people of Al-Kufa, the morning Salat as four Cycles, then turned towards them and said, ‘Shall I increase for you?!’ Abdullah Bin Masoud said, ‘We shall continue to be with you in the increase from today’.[97]
وَ لَا خِلَافَ بَيْنَ أَهْلِ الْعِلْمِ بِتَأْوِيلِ الْقُرْآنِ فِيمَا عَلِمْتُ أَنَّ قَوْلَهُ تَعَالَى: (إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا) نَزَلَتْ فِي الْوَلِيدِ بْنِ عُقْبَةَ، وَ ذَلِكَ أَنَّهُ بَعَثَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] إِلَى بَنِي الْمُصْطَلِقِ مُصَدِّقاً فَأَخْبَرَ عَنْهُمْ أَنَّهُمْ ارْتَدُّوا وَ أَبَوْا مِنْ أَدَاءِ الصَّدَقَةِ،
And there is no differing between the people of knowledge interpreting the Quran regarding what is known that Words of the Exalted: If a transgressor comes to you with news, then investigate, [49:6], was Revealed regarding Al-Waleed Bin Uqbah, and that is when Rasool-Allah-saww sent him to the clan of Al-Mustalaq to verify, but he informed about them that they had reneged and had refused from giving the charities.
وَ ذَلِكَ أَنَّهُمْ خَرَجُوا إِلَيْهِ فَهَابَهُمْ وَ لَمْ يَعْرِفْ مَا عِنْدَهُمْ، فَانْصَرَفَ عَنْهُمْ وَ أَخْبَرَ بِمَا ذَكَرْنَا، فَبَعَثَ إِلَيْهِمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] خَالِدَ بْنَ الْوَلِيدِ وَ أَمَرَهُ أَنْ يَتَثَبَّتَ فِيهِمْ، فَأَخْبَرُوهُ أَنَّهُمْ مُتَمَسِّكُونَ بِالْإِسْلَامِ وَ نَزَلَتِ … الْآيَةُ.
And that is they had come out to him and he was scared of them and he did not know what was with them. So, he left from them and informed of what we mentioned. Rasool-Allah-saww sent Khalid Bin Al-Waleed and informed him to prove regarding them. They informed him that they were adhering with Al-Islam, and the Verse was Revealed’’.
وَ مِنْ حَدِيثِ الْحَكَمِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ وَ الْوَلِيدِ بْنِ عُقْبَةَ: (أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ).
And from a Hadeeth of Al-Hakam, from Saeed Bin Jubeyr, from Ibn Abbas who said, ‘It was Revealed regarding Ali-asws Bin Abu Talib-asws and Al-Waleed Bin Uqbah: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]’.
وَ قَالَ الْمَسْعُودِيُّ فِي مُرُوجِ الذَّهَبِ: كَانَ عُمَّالُهُ عَلَى أَعْمَالِهِ جَمَاعَةً مِنْهُمُ الْوَلِيدُ بْنُ عُقْبَةَ عَلَى الْكُوفَةِ، وَ هُوَ مِمَّنْ أَخْبَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] أَنَّهُ مِنْ أَهْلِ النَّارِ.
And Al-Masoudi said in (the book) ‘Mauruj Al-Zahab’, ‘His (Umar’s) office bearer upon his works of a community of them was Al Waleed Bin Uqbah upon Al Kufa, and he was from the one the Prophet-saww had informed: ‘He is from the inhabitants of the Fire’’.[98] (This is not Hadith)
وَ كَانَ السَّبَبُ فِي صَرْفِ الْوَلِيدِ عَلَى مَا رُوِيَ أَنَّهُ كَانَ يَشْرَبُ مَعَ نُدَمَائِهِ وَ مُغَنِّيهِ مِنْ أَوَّلِ اللَّيْلِ إِلَى الصَّبَاحِ، فَلَمَّا أَذَّنَ الْمُؤَذِّنُونَ لِلصَّلَاةِ خَرَجَ مُتَفَضِّلًا فِي غَلَائِلِهِ، فَتَقَدَّمَ عَلَى الْمِحْرَابِ فِي صَلَاةِ الصُّبْحِ فَصَلَّى بِهِمْ أَرْبَعاً، وَ قَالَ: أَ تُرِيدُونَ أَنْ أَزِيدَكُمْ؟!.
And the reason in turning Al-Waleed upon what is reported, that he was drinking (Wine) along with his fellow drinkers and his singer from the beginning of the night to the morning. When the Muezzin proclaimed for the Salat, he came out wavering. He went ahead to the prayer niche regarding the morning Salat and prayed four Cycles with them, and said, ‘Do you want me to increase for you?!’
وَ قِيلَ: إِنَّهُ قَالَ فِي سُجُودِهِ وَ قَدْ أَطَالَ الشَّرَابَ فَاسْقِنِي، فَقَالَ لَهُ بَعْضُ مَنْ كَانَ خَلْفَهُ: مَا تَزِيدُ؟ لَا زَادَكَ اللَّهُ بِخَيْرٍ، وَ اللَّهِ مَا أَعْجَبُ إِلَّا مِمَّنْ بَعَثَكَ إِلَيْنَا وَالِياً، وَ عَلَيْنَا أَمِيراً، وَ كَانَ هَذَا الْقَائِلُ عَتَّابَ بْنَ غَيْلَانَ الثَّقَفِيَ
And it is said, he said in his Sajdah, ‘And the drink had been long (in coming), so quench me’. One of the ones who were behind him said, ‘What do you want? May Allah-azwj not Increase you with goodness. By Allah-azwj! I am not surprised except from the one who sent you to us as ruler, and a governor upon us’. This speaker was Attab Bin Gaylan Al-Saqafi.
وَ خَطَبَ النَّاسَ الْوَلِيدُ فَحَصَبَهُ النَّاسُ بِحَصَى الْمَدِينَةِ وَ شَاعَ بِالْكُوفَةِ فِعْلُهُ وَ ظَهَرَ فِسْقُهُ وَ مُدَاوَمَتُهُ شُرْبَ الْخَمْرِ، فَهَجَمَ عَلَيْهِ جَمَاعَةٌ مِنَ الْمَسْجِدِ مِنْهُمْ أَبُو زَيْنَبَ بْنُ عَوْفٍ الْأَزْدِيُّ وَ أَبُو جُنْدَبِ بْنُ زُهَيْرٍ الْأَزْدِيُّ وَ غَيْرُهُمَا فَوَجَدُوهُ سَكْرَاناً مُضْطَجِعاً عَلَى سَرِيرِهِ لَا يَعْقِلُ،
And Al-Waleed addressed the people, and the people reckoned him with affiliation of Al-Medina, and his deed became well known in Al-Kufa, and his corruption was manifest and his habit of drinking the wine. So, a group from the Masjid crowded to him, from them were Abu Zaynab Bin Awf Al-Azdy, and Abu Jundab Bin Zuheyr Al-Azdy and other, and they found him intoxicated, lying down upon his bed, having no reason.
فَأَيْقِظُوهُ مِنْ رَقْدَتِهِ فَلَمْ يَسْتَيْقِظْ، ثُمَّ تَقَيَّأَ عَلَيْهِمْ مَا شَرِبَ مِنَ الْخَمْرِ فَانْتَزَعُوا خَاتَمَهُ مِنْ يَدِهِ وَ خَرَجُوا مِنْ فَوْرِهِمْ إِلَى الْمَدِينَةِ، فَأَتَوْا عُثْمَانَ بْنَ عَفَّانَ فَشَهِدُوا عِنْدَهُ أَنَ الْوَلِيدَ أَنَّهُ يَشْرَبُ الْخَمْرَ، فَقَالَ عُثْمَانُ: وَ مَا يُدْرِيكُمْ أَنَ مَا شَرِبَ خَمْرٌ. فَقَالُوا: هُوَ الْخَمْرَةُ الَّتِي كُنَّا نَشْرَبُ فِي الْجَاهِلِيَّةِ، وَ أَخْرَجَا خَاتَمَهُ فَدَفَعَاهُ إِلَيْهِ
They tried waking him up from his sleep but he did not awaken. Then he vomited upon them what he had drunk from the wine. They removed his ring from his hand and went out immediately to Al Medina. They came to Usman Bin Affan and testified in his present that Al Waleed had drunk the wine. Usman said, ‘And what would make you know what drink he had drunk?’ They said, ‘It is the wine which we used to drink during the pre-Islamic period’, and they brought out his ring and handed it to him.
فَزَبَرَهُمَا وَ دَفَعَ فِي صُدُورِهِمَا، وَ قَالَ: تَنَحَّيَا عَنِّي!. فَخَرَجَا وَ أَتَيَا عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ فَأَخْبَرَاهُ بِالْقِصَّةِ، فَأَتَى عُثْمَانَ وَ هُوَ يَقُولُ: دَفَعْتَ الشُّهُودَ وَ أَبْطَلْتَ الْحُدُودَ؟!. فَقَالَ لَهُ عُثْمَانُ: فَمَا تَرَى؟.
He rebuked them both and pushed in their chests and said, ‘Go away from me!’ They went out and came to Ali-asws Bin Abu Talib-asws and informed him-asws with the story. He-asws went to Usman and he-asws said: ‘You repelled the witnesses and nullified the legal punishment?!’ Usman said to him-asws, ‘So, what is your-asws view?’
قَالَ: أَرَى أَنْ تَبْعَثَ إِلَى صَاحِبِكَ، فَإِنْ أَقَامَا الشَّهَادَةَ عَلَيْهِ فِي وَجْهِهِ وَ لَمْ يُدْلِ بِحُجَّةٍ أَقَمْتَ عَلَيْهِ الْحَدَّ،
He-asws said: ‘I-asws see that you should send someone to your companion (Al-Waleed), and if they establish the testimony against him in his face and he cannot turn away the argument, the legal punishment should be established upon him’.
فَلَمَّا حَضَرَ الْوَلِيدُ دَعَاهُمَا فَأَقَامَا الشَّهَادَةَ عَلَيْهِ وَ لَمْ يُدْلِ بِحُجَّةٍ، فَأَلْقَى عُثْمَانُ السَّوْطَ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ، فَقَالَ عَلِيٌ لِابْنِهِ الْحَسَنِ عَلَيْهِمَا السَّلَامُ: قُمْ يَا بُنَيَّ! فَأَقِمْ عَلَيْهِ مَا أَوْجَبَ اللَّهُ عَلَيْهِ. فَقَالَ: يَكْفِينِيهِ بَعْضُ مَنْ تَرَى،
When Al-Waleed presented, he called them both and they established the testimony against him and he could not turn away the argument. Usman threw the whip to Ali-asws. Ali-asws said to his-asws son-asws Al-Hassan-asws: ‘Stand, O my-asws son-asws! Establish upon him what Allah-azwj has Obligated upon it’. He-asws said; ‘He would suffice him, one you-asws see’.
فَلَمَّا نَظَرَ عَلِيٌّ عَلَيْهِ السَّلَامُ إِلَى امْتِنَاعِ الْجَمَاعَةِ عَنْ إِقَامَةِ الْحَدِّ عَلَيْهِ تَوَقِّياً لِغَضَبِ عُثْمَانَ لِقَرَابَتِهِ مِنْهُ أَخَذَ عَلِيٌّ السَّوْطَ وَ دَنَا مِنْهُ، فَلَمَّا أَقْبَلَ نَحْوَهُ سَبَّهُ الْوَلِيدُ، وَ قَالَ: يَا صَاحِبُ مُكْثٍ!.
When Ali-asws looked at the abstention of the community from establishing the legal punishment upon him in anticipation of the anger of Usman’s relatives from it, Ali-asws grabbed the ship and went near him. When he-asws came near him, Al-Waleed reviled him-asws and said, ‘O awaiting one!’
فَقَالَ عَقِيلُ بْنُ أَبِي طَالِبٍ وَ كَانَ فِيمَنْ حَضَرَ-: إِنَّكَ لَتَتَكَلَّمُ يَا ابْنَ أَبِي مُعَيْطٍ كَأَنَّكَ لَا تَدْرِي مَنْ أَنْتَ؟ وَ أَنْتَ عِلْجٌ مِنْ أَهْلِ صَفُّورِيَةَ .. كَانَ ذُكِرَ أَنَ أَبَاهُ يَهُودِيٌ مِنْهَا، فَأَقْبَلَ الْوَلِيدُ يَرُوغُ مِنْ عَلِيٍّ عَلَيْهِ السَّلَامُ فَاجْتَذَبَهُ وَ ضَرَبَ بِهِ الْأَرْضَ وَ عَلَاهُ بِالسَّوْطِ،
Aqeel son of Abu Talib-asws said, and he was among the ones present, ‘You are talking, O Ibn Abu Mueet, as if you don’t know who you are? And you are an atheist of the people of Sufuriya’ – reminding that his father was a Jew from it. Al-Waleed turned dodging from Ali-asws. He-asws pulled him and struck the ground with him and went on top of him with the whip.
فَقَالَ لَهُ عُثْمَانُ: لَيْسَ لَكَ أَنْ تَفْعَلَ بِهِ هَذَا؟. قَالَ: بَلَى وَ شَرٌّ مِنْ هَذَا، إِذَا فَسَقَ وَ مَنَعَ حَقَّ اللَّهِ أَنْ يُؤْخَذَ مِنْهُ،
Usman said to him, ‘It isn’t for you-asws to do this with him?’ He-asws said: ‘Yes, but the evil is from this one when he has been mischievous and refuses a Right of Allah-azwj to be taken from him’.
فَوَلَّى سَعِيدَ بْنَ الْعَاصِ، فَلَمَّا دَخَلَ سَعِيدٌ الْكُوفَةَ أَبَى أَنْ يَصْعَدَ الْمِنْبَرَ إِلَّا أَنْ يُغْسَلَ وَ أَمَرَ بِغَسْلِهِ، وَ قَالَ: إِنَّ الْوَلِيدَ كَانَ نَجِساً رَجِيماً، فَلَمَّا اتَّصَلَتْ أَيَّامُ سَعِيدٍ بِالْكُوفَةِ ظَهَرَتْ مِنْهُ أُمُورٌ أُنْكِرَتْ عَلَيْهِ وَ ابْتَزَّ الْأَمْوَالَ، وَ قَالَ فِي بَعْضِ الْأَيَّامِ أَوْ أَنَّهُ كَتَبَ إِلَى عُثْمَانَ: إِنَّمَا هَذِهِ السَّوَادُ قَطِينٌ لِقُرَيْشٍ.
He (Usman) made Saeed Bin Al-Aas the governor. When Saeed entered Al-Kufa, he refused to ascend the pulpit until it was washed, and he instructed for washing it, and said, ‘Al-Waleed was filthy, outcast’. When a few days had passed for Saeed at Al-Kufa, abhorrent matters appeared from him, and he swindled the wealth, and he said in one of the days, or he wrote to Usman, ‘But rather, this is only cotton for Quraysh’.
فَقَالَ لَهُ الْأَشْتَرُ: أَ تَجْعَلُ مَا أَفَاءَ اللَّهُ عَلَيْنَا بِسُيُوفِنَا وَ مَرَاكِزِ رِمَاحِنَا بُنْيَاناً لَكَ وَ لِقَوْمِكَ؟ ثُمَّ خَرَجَ إِلَى عُثْمَانَ فِي سَبْعِينَ رَاكِباً فَذَكَرَ سُوءَ سِيرَةِ سَعِيدٍ وَ سَأَلُوهُ عَزْلَهُ، وَ مَكَثَ الْأَشْتَرُ وَ أَصْحَابُهُ أَيَّاماً لَا يَخْرُجُ إِلَيْهِمْ مِنْ عُثْمَانَ فِي سَعِيدٍ شَيْءٌ، وَ اتَّصَلَتْ أَيَّامُهُمْ بِالْمَدِينَةِ .. إِلَى آخِرِ الْقِصَّةِ.
Al-Ashtar said to him, ‘Are you making (the wealth) what Allah-azwj has Conferred upon us by our swords and positions of our spears, to be a building for you and your people?’ Then he went to Usma among seventy riders and mentioned the evil of the ways of Saeed and they asked him to suspend him. And Al-Ashtar and his companions remained for days, Usman not coming out to them with anything regarding Saeed, and their days at Al-Medina were prolonged’ – up to the end of the story’’.[99] (This is not Hadith)
الثاني:
The second –
أنّه لو لم يقدم عثمان على أحداث يوجب خلعه و البراءة منه لوجب على الصحابة أن ينكروا على من قصده من البلاد متظلّما، و قد علمنا أنّ بالمدينة قد كان كبار الصحابة من المهاجرين و الأنصار و لم ينكروا على القوم بل أسلموه و لم يدفعوا عنه، بل أعانوا قاتليه و لم يمنعوا من قتله، و حضروه و منعوا الماء عنه و تركوه بعد القتل ثلاثة أيّام لم يدفن، مع أنّهم متمكّنون من خلاف ذلك،
If Usman had not gone ahead upon event which obligated him to keep away from it and the disavowing from it, it would have obligated the companion that they deny the ones from the country who aimed for him with injustice, and we have known that at Al-Medina where were the great companions, from the Emigrants and the Helpers, and they did not deny on the group, but actually submitted him and did not defend him, but they supported his killers, and did not prevent from his killing, and they were present, and prevented the water from him, and they left him after his killing for three days, not burying him, along with that they were able upon opposite to that.
و ذلك من أقوى الدلائل على ما ذكر، و لو لم يكن في أمره إلّا ما روي عن أمير المؤمنين عليه السلام أنّه قال: اللّه قتله و أنا معه . أنّ أمير المؤمنين عليه السلام لم يكن كارها لما وقع في أمر عثمان.
And that is from the strongest evidences upon what is mentioned, and if there had not been regarding his matter, except what is reported from Amir Al-Momineen-asws having said: ‘Allah-azwj Killed him (Usman) and I-asws am with Him-azwj’. Amir Al-Momineen-asws did not happen to dislike to what had occurred regarding the matter of Usman.[100]
فقد رَوَى السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ فِي الشَّافِي، عَنِ الْوَاقِدِيِّ، عَنِ الْحَكَمِ بْنِ الصَّلْتِ، عَنْ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ، عَنْ أَبِيهِ، قَالَ: رَأَيْتُ عَلِيّاً عَلَيْهِ السَّلَامُ عَلَى مِنْبَرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حِينَ قُتِلَ عُثْمَانُ وَ هُوَ يَقُولُ: مَا أَحْبَبْتُ قَتْلَهُ وَ لَا كَرِهْتُهُ، وَ لَا أَمَرْتُ بِهِ وَ لَا نَهَيْتُ عَنْهُ .
It has been reported by the Seyyid in (the book) ‘Al-Shafi’, from Al-Waqidi, from Al-Hakam Bin Al-Salt, from Muhammad Bin Ammar Bin Yasser, from his father who said, ‘I saw Ali-asws upon the pulpit of Rasool-Allah-saww when Usman was killed, and he-asws was saying: ‘I-asws did not like his killing, nor did I-asws dislike it, nor did I-asws instruct with it, nor did I-asws forbid from it’.[101]
و قد رَوَى مُحَمَّدُ بْنُ سَعْدٍ، عَنْ عَفَّانَ، عَنْ حَرِيرِ بْنِ بَشِيرٍ، عَنْ أَبِي جَلْدَةَ، أَنَّهُ سَمِعَ عَلِيّاً عَلَيْهِ السَّلَامُ يَقُولُ وَ هُوَ يَخْطُبُ فَذَكَرَ عُثْمَانَ: وَ قَالَ-: وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا قَتَلْتُهُ وَ لَا مَالَأْتُ عَلَى قَتْلِهِ، وَ لَا سَاءَنِي .
And it has been reported by Muhammad Bin Sa’ad, from Affan, from Hareer Bin Bashir, from Abu Jaldah, he heard Ali-asws saying, and he-asws was addressing, and mentioned Usman, and said: ‘By Allah-azwj, the One-azwj Who, there is no god except He-azwj! I-asws did not kill him, not did I-asws assist upon his killing, nor did it upset me-asws’’.[102]
وَ رَوَاهُ أَبُو بَشِيرٍ، عَنْ عَبِيدَةَ السَّلْمَانِيِّ، قَالَ: سَمِعْتُ عَلِيّاً عَلَيْهِ السَّلَامُ يَقُولُ: مَنْ كَانَ سَائِلِي عَنْ دَمِ عُثْمَانَ فَإِنَّ اللَّهَ قَتَلَهُ وَ أَنَا مَعَهُ.
And it is reported by Abu Basheer, from Ubeyda Al-Salmany who said, ‘I heard Ali-asws saying: ‘One who would ask me-asws about the blood of Usman, so Allah-azwj Killed him and I-asws am with Him-azwj’.[103]
وَ قَدْ رُوِيَ هَذَا اللَّفْظُ مِنْ طُرُقٍ كَثِيرَةٍ، وَ قَدْ رَوَاهُ شُعْبَةُ، عَنْ أَبِي حَمْزَةَ الضُّبَعِيِّ، قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ: إِنَّ أَبِي أَخْبَرَنِي أَنَّهُ سَمِعَ عَلِيّاً عَلَيْهِ السَّلَامُ يَقُولُ: أَلَا مَنْ كَانَ سَائِلِي عَنْ دَمِ عُثْمَانَ فَإِنَّ اللَّهَ قَتَلَهُ وَ أَنَا مَعَهُ.
And these words have been reported from many ways, and Shu’ba has reported it from Al-Hamza Al-Zubie who said, ‘I said to Ibn Abbas, ‘My father informed me that he heard Ali-asws saying: ‘Indeed! One who would ask me-asws about the blood of Usman, so Allah-azwj Killed him and I-asws am with Him-azwj’’.
قَالَ : صَدَقَ أَبُوكَ، هَلْ تَدْرِي مَا يَعْنِي بِقَوْلِهِ؟ إِنَّمَا عَنَى أَنَّ اللَّهَ قَتَلَهُ وَ أَنَا مَعَ اللَّهِ
He said, ‘Your father spoke the truth. Do you know what is the meaning of his-asws words: ‘Allah-azwj Killed him and I-asws am with Him-azwj? But rather he-asws meant: ‘Allah-azwj Killed him and I-asws am with Allah-azwj’’.[104]
و أمّا تركه غير مدفون ثلاثة أيّام: فقد رَوَاهُ ابْنُ عَبْدِ الْبَرِّ فِي الْإِسْتِيعَابِ، قَالَ: لَمَّا قُتِلَ عُثْمَانُ أُلْقِيَ عَلَى الْمَزْبَلَةِ ثَلَاثَةَ أَيَّامٍ، فَلَمَّا كَانَ فِي اللَّيْلِ أَتَاهُ اثْنَا عَشَرَ رَجُلًا فِيهِمْ حُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى وَ حَكِيمُ بْنُ حِزَامٍ وَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَ مُحَمَّدُ بْنُ حَاطِبٍ وَ مَرْوَانُ بْنُ الْحَكَمِ
As for him (Usman’s body) being left unburied for three days – It has been reported by Ibn Abd Al-Birr in (the book) ‘Al-Istiyab’, said, ‘When Usman was killed, he (his body) was thrown upon the rubbish dump for three days. When it was during the night, twelve men came to it, among them being Khuweytib Bin Abdul Uzza, and Hakeem Bin Hizam, and Abdullah Bin Al-Zubeyr, and Muhammad Bin Al-hatib, and Marwan Bin Al-Hakam.
فَلَمَّا سَارُوا إِلَى الْمَقْبَرَةِ لِيَدْفِنُوهُ نَادَاهُمْ قَوْمٌ مِنْ بَنِي مَازِنٍ: وَ اللَّهِ لَئِنْ دَفَنْتُمُوهُ هَاهُنَا لَنُخْبِرَنَّ النَّاسَ غَداً، فَاحْتَمَلُوهُ وَ كَانَ عَلَى بَابٍ وَ أَنَّ رَأْسَهُ عَلَى الْبَابِ لَيَقُولُ طق طق حَتَّى سَارُوا بِهِ إِلَى حُشِّ كَوْكَبٍ فَاحْتَفَرُوا لَهُ،
When they came to the graveyard to bury him, a group from the clan of Mazin called out to them, ‘By Allah-azwj! If you were to bury him over here, we shall inform the people tomorrow’. So, they carried him, and he was at the door, and his head was at the door saying, ‘Knock! Knock!’, until they came with him to ‘Hush Kowkab’ (a garden outside Al-Baqie where people used to fulfil their needs of toilet). They dug for him.
وَ كَانَتْ عَائِشَةُ بِنْتُ عُثْمَانَ مَعَهَا مِصْبَاحٌ فِي حُقٍّ ، فَلَمَّا أَخْرَجُوهُ لِيَدْفِنُوهُ صَاحَتْ، فَقَالَ لَهَا ابْنُ الزُّبَيْرِ: وَ اللَّهِ لَئِنْ لَمْ تَسْكُتِي لَأَضْرِبَنَّ الَّذِي فِيهِ عَيْنَاكِ. قَالَ: فَسَكَتَتْ، فَدُفِنَ.
And Ayesha daughter of Abu Bakr had a lamp with her in a jar. When they brought him out to bury him, she shouted. Ibn Al-Zubeyr said to her, ‘By Allah-azwj! If you don’t quiet down, I shall hit that which is in your eyes’. She quietened, and he was buried’.[105]
وَ رَوَى ابْنُ أَبِي الْحَدِيدِ ، عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ، قَالَ: بَقِيَ عُثْمَانُ ثَلَاثَةَ أَيَّامٍ لَا يُدْفَنُ، ثُمَّ إِنَّ حَكِيمَ بْنَ حِزَامٍ وَ جُبَيْرَ بْنَ مُطْعِمٍ كَلَّمَا عَلِيّاً عَلَيْهِ السَّلَامُ فِي أَنْ يَأْذَنَ فِي دَفْنِهِ فَفَعَلَ، فَلَمَّا سَمِعَ النَّاسُ بِذَلِكَ قَعَدَ لَهُ قَوْمٌ فِي الطَّرِيقِ بِالْحِجَارَةِ، وَ خَرَجَ بِهِ نَاسٌ يَسِيرٌ مِنْ أَهْلِهِ، وَ مَعَهُمُ الْحَسَنُ بْنُ عَلِيٍّ (ع) وَ ابْنُ الزُّبَيْرِ وَ أَبُو جَهْمِ بْنُ حُذَيْفَةَ بَيْنَ الْمَغْرِبِ وَ الْعِشَاءِ،
And it is reported by Ibn Abi Al-Hadeed, from Muhammad Bin Jareer Al-Tabari who said, ‘Usman remained for three days not being buried. The Hakeem Bin Hizam and Jubeyr Bin Mut’am spoke to Ali-asws that he-asws allow regarding his burial. He-asws did so. When the people heard that, a group said in the road with stone, and a few people from his family came out with him, and with them was Al-Hassan-asws Bin Ali-asws, and Ibn Al-Zubeyr, and Abu Jahm Bin Huzeyfa, between Al-Maghrib and Al-Isha.
فَأَتَوْا بِهِ حَائِطاً مِنْ حِيطَانِ الْمَدِينَةِ، يُعْرَفُ بِ: حُشِّ كَوْكَبٍ، وَ هُوَ خَارِجَ الْبَقِيعِ، فَصَلَّوْا عَلَيْهِ، وَ جَاءَ نَاسٌ مِنَ الْأَنْصَارِ لِيَمْنَعُوا مِنَ الصَّلَاةِ عَلَيْهِ، فَأَرْسَلَ عَلِيٌّ عَلَيْهِ السَّلَامُ فَمَنَعَ مِنْ رَجْمِ سَرِيرِهِ، وَ كَفَّ الَّذِينَ رَامُوا مَنْعَ الصَّلَاةِ عَلَيْهِ، وَ دُفِنَ فِي حُشِّ كَوْكَبٍ،
They came with him to a garden from the gardens of Al-Medina known as ‘Hush Kowkab’, and it was outside Al-Baqie (cemetery). They prayed Salat upon him, and some people from the Helpers came in order to prevent from the Salat to be prayed upon him. Ali-asws sent a messed to prevent them from pelting his coffin, and refrained those who were pelting to prevent the Salat upon him, and he was buried in ‘Hush Kowkab’.
فَلَمَّا ظَهَرَ مُعَاوِيَةُ عَلَى الْإِمْرَةِ أَمَرَ بِذَلِكَ الْحَائِطِ فَهُدِمَ وَ أُدْخِلَ فِي الْبَقِيعِ، وَ أَمَرَ النَّاسَ فَدَفَنُوا مَوْتَاهُمْ حَوْلَ قَبْرِهِ حَتَّى اتَّصَلَ بِمَقَابِرِ الْمُسْلِمِينَ بِالْبَقِيعِ.
When Muawiya prevailed upon the government, he ordered with that wall of the garden and it was demolished, and (the whole section) was included in Al-Baqie (cemetery, and ordered the people that they bury their dead around his (Usman’s) grave until it connect with the graves of the Muslims at Al-Baqie.
وَ قِيلَ: إِنَّ عُثْمَانَ لَمْ يُغَسَّلْ، وَ إِنَّهُ كُفِّنَ فِي ثِيَابِهِ الَّتِي قُتِلَ فِيهَا.
And it is said that Usman was not given the ritual washing, and he was enshrouded in his own clothes which he had been killed in.[106]
وَ قَدْ رَوَى ذَلِكَ ابْنُ الْأَثِيرِ فِي الْكَامِلِ وَ الْأَعْثَمُ الْكُوفِيُّ فِي الْفُتُوحِ مُطَابِقاً لِمَا حَكَاهُ ابْنُ أَبِي الْحَدِيدِ، وَ زَادَ الْأَعْثَمُ: إِنَّهُمْ دَفَنُوهُ بَعْدَ مَا ذَهَبَ الْكِلَابُ بِإِحْدَى رِجْلَيْهِ، وَ قَالَ: صَلَّى عَلَيْهِ حَكِيمُ بْنُ حِزَامٍ أَوْ جُبَيْرُ بْنُ مُطْعِمٍ .
And that has been reported by Ibn Al-Aseer in (the book) ‘Al-Kamil’, and Al-Asam Al-Kufi in (the book) ‘Al-Futouh’, identical to what is narrated by Ibn Abi Al-Hadeed, and there is an increase by Al-Asam, ‘They buried him after the dogs had eaten away one of his legs’. And he said, ‘Hakeem Bin Hizam prayed Salat upon him, or Jubeyr Bin Mut’am’.[107]
الثالث:
The third –
أنّه ردّ الحكم بن أبي العاص طريد رسول اللّه صلّى اللّه عليه و آله، و قد امتنع أبو بكر من ردّه.
He (Usman) returned Al-Hakam Bin Abi Al-Aas expelled by Rasool-Allah-saww, and Abu Bakr had refused from returning him.
قَالَ السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ فِي الشَّافِي: رَوَى الْوَاقِدِيُّ مِنْ طُرُقٍ مُخْتَلِفَةٍ وَ غَيْرُهُ، أَنَّ الْحَكَمَ بْنَ أَبِي الْعَاصِ لَمَّا قَدِمَ الْمَدِينَةَ بَعْدَ الْفَتْحِ أَخْرَجَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِلَى الطَّائِفِ، وَ قَالَ: لَا يُسَاكِنُنِي فِي بَلَدٍ أَبَداً،
The Seyyid said in (the book) ‘Al-Shafi’, ‘It is reported by Al-Waqidi (wahabi imam) from different ways, and someone else, that Al-Hakam Bin Abi Al-Aas, when he arrived after the conquest, the Prophet-saww expelled him to Al-Taif and said, ‘You will not dwell with me-saww in a city, ever!’
فَجَاءَهُ عُثْمَانُ فَكَلَّمَهُ فَأَبَى، ثُمَّ كَانَ مِنْ أَبِي بَكْرٍ مِثْلُ ذَلِكَ، ثُمَّ كَانَ مِنْ عُمَرَ مِثْلُ ذَلِكَ، فَلَمَّا قَامَ عُثْمَانُ أَدْخَلَهُ وَ وَصَلَهُ وَ أَكْرَمَهُ،
Usman came to him-saww and spoke to him-saww, but he-saww refused. The it was from Abu Bakr, similar to that, then it was from Umar similar to that. When Usman stood (as ruler), he entered him (into Al-Medina), and helped him and honoured him.
فَمَشَى فِي ذَلِكَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ الزُّبَيْرُ وَ طَلْحَةُ وَ سَعْدٌ وَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَ عَمَّارُ بْنُ يَاسِرٍ حَتَّى دَخَلُوا عَلَى عُثْمَانَ، فَقَالُوا لَهُ: إِنَّكَ قَدْ أَدْخَلْتَ هَؤُلَاءِ الْقَوْمَ يَعْنُونَ الْحَكَمَ وَ مَنْ مَعَهُ وَ قَدْ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَخْرَجَهُمْ وَ أَبُو بَكْرٍ وَ عُمَرُ، وَ إِنَّا نُذَكِّرُكَ اللَّهَ وَ الْإِسْلَامَ وَ مَعَادَكَ، فَإِنَّ لَكَ مَعَاداً وَ مُنْقَلَباً، وَ قَدْ أَبَتْ ذَلِكَ الْوُلَاةُ قَبْلَكَ وَ لَمْ يَطْمَعْ أَحَدٌ أَنْ يُكَلِّمَهُمْ فِيهِمْ ، وَ هَذَا شَيْءٌ نَخَافُ اللَّهَ عَلَيْكَ فِيهِ.
Ali-asws, and Al-Zubeyr, and Talha, and Sa’ad, and Abdul Rahman Bin Awf Bin Yasser walked regarding that until they entered to see Usman. They said to him, ‘You have entered these people’ – meaning Al-Hakam and the ones with him – ‘and the Prophet-saww had expelled them, and (so had) Abu Bakr and Umar, and we remind you of Allah-azwj, and Al-Islam, and your hostility. So, if that is hostility and overturned, and the rulers before you had refused that, and no one has coveted to speak to them regarding them, and this is a thing Allah-azwj is feared upon you, regarding it’.
فَقَالَ عُثْمَانُ: إِنَّ قَرَابَتَهُمْ مِنِّي حَيْثُ تَعْلَمُونَ، وَ قَدْ كَانَ رَسُولُ اللَّهِ حَيْثُ كَلَّمْتُهُ أَطْمَعَنِي فِي أَنْ يَأْذَنَ لَهُمْ، وَ إِنَّمَا أَخْرَجَهُمْ لِكَلِمَةٍ بَلَغَتْهُ عَنِ الْحَكَمِ، وَ لَنْ يَضُرَّكُمْ مَكَانَهُمْ شَيْئاً، وَ فِي النَّاسِ مَنْ هُوَ شَرٌّ مِنْهُمْ.
Usman said, ‘They are related to me from where you know, and Rasool-Allah-saww, when I spoke to him-saww had reassured me that he-saww would permit for them, and rather their expulsion was for a word which had reached him-saww from Al-Hakam, and their place will never harm you of anything, and among the people there is one who is eviler than them’.
فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: لَا أَجِدُ شَرّاً مِنْهُ وَ لَا مِنْهُمْ، ثُمَّ قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: هَلْ تَعْلَمُ عُمَرُ يَقُولُ: وَ اللَّهِ لَيَحْمِلَنَّ بَنِي أَبِي مُعَيْطٍ عَلَى رِقَابِ النَّاسِ، وَ وَ اللَّهِ إِنْ فَعَلَ لَيَقْتُلُنَّهُ؟!.
He-asws said: ‘I-asws cannot find anyone eviler than him, nor from them’. Then he-asws said: ‘Do you know Umar had said, ‘By Allah-azwj! The clan of Abu Mueet would be loaded upon necks of the people’, and by Allah-azwj if that had been done, he would have killed him?!’
قَالَ: فَقَالَ عُثْمَانُ: مَا كَانَ أَحَدٌ مِنْكُمْ يَكُونُ بَيْنَهُ وَ بَيْنَهُ مِنَ الْقَرَابَةِ مَا بَيْنِي وَ بَيْنَهُ وَ يَنَالُ مِنَ الْقُدْرَةِ مَا أَنَالُ إِلَّا أَدْخَلَهُ، وَ فِي النَّاسِ مَنْ هُوَ شَرٌّ مِنْهُ.
He (the narrator) said, ‘Usman said, ‘There does not happen to be anyone from you having kinship between him and him, and he gives from the measurement what I give, except I shall include him, and among the people there is one who is eviler than him’.
قَالَ: فَغَضِبَ عَلِيٌّ عَلَيْهِ السَّلَامُ، وَ قَالَ: وَ اللَّهِ لَتَأْتِينَا بِشَرٍّ مِنْ هَذَا إِنْ سَلِمْتَ، وَ سَتَرَى يَا عُثْمَانُ غِبَّ مَا تَفْعَلُ، ثُمَّ خَرَجُوا مِنْ عِنْدِهِ .
He (the narrator) said, ‘Ali-asws was angered and said: ‘By Allah-azwj! You will bring us happiness if you were to submit, and you will see, O Usman, the consequences of what you are doing’. Then they exited from his presence’’.[108]
وَ قَالَ السَّيِّدُ: وَ قَدْ رُوِيَ مِنْ طُرُقٍ مُخْتَلِفَةٍ أَنَّ عُثْمَانَ لَمَّا كَلَّمَ أَبَا بَكْرٍ وَ عُمَرَ فِي رَدِّ الْحَكَمِ أَغْلَظَا لَهُ وَ زَبَرَاهُ، وَ قَالَ لَهُ عُمَرُ: يُخْرِجُهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ تَأْمُرُنِي أَنْ أُدْخِلَهُ؟! وَ اللَّهِ لَوْ أَدْخَلْتُهُ لَمْ آمَنْ أَنْ يَقُولَ قَائِلٌ غَيَّرَ عَهْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ،
And the Seyyid said (in the book Al-Shafi) – ‘And it has been reported from different ways that when Usman spoke to Abu Bakr and Umar regarding returning Al-Hakam, they were both harsh to him and rebuked him, and Umar had said to him, ‘Rasool-Allah-saww expelled him and you are instructing me to enter him (into Al-Medina)?! By Allah-azwj! If I were to enter him (into Al-Medina), there would be no safety from a speaker saying. ‘He changed the pact of Rasool-Allah-saww’.
وَ اللَّهِ لَئِنْ أُشَقُّ بِاثْنَتَيْنِ كَمَا تُشَقُّ الْأُبْلُمَةُ أَحَبُّ إِلَيَّ مِنْ أَنْ أُخَالِفَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَمْراً!!، وَ إِيَّاكَ يَا ابْنَ عَفَّانَ أَنْ تُعَاوِدَنِي فِيهِ بَعْدَ الْيَوْمِ.
By Allah-azwj! If it is more difficult with the two just as the trial is difficult, it would be more beloved to me than if I were to oppose Rasool-Allah-saww of a matter!! And beware, O son of Affan from coming back to me regarding it after today’.
و فعل جميع ذلك، و قتل رقيّة بنت رسول اللّه صلّى اللّه عليه و آله و زنا بجاريتها ، و قد مرّت في باب أحوالها عليها السلام.
And he (Usman) did all that, and killed Ruqaiya-as daughter-as of Rasool-Allah-saww and committed adultery with her-as maid, and it has passed in the chapter of her-as situation’’.[109]
الرابع:
The fourth –
ما صنع بأبي ذرّ رضي اللّه عنه من الإهانة و الضرب و الاستخفاف و التسيير مع علوّ شأنه الذي لا يخفى على أحد.
What he (Usman) did with Abu Zarr-ra, from the insulting, and beating, and the frightening, and the travelling with, despite his-ra lofty position which is not hidden from anyone.
فَقَدْ رَوَى السَّيِّدُ رَحِمَهُ اللَّهُ فِي الشَّافِي وَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ النَّهْجِ وَ اللَّفْظُ لِلسَّيِّدِ-: إِنَّ عُثْمَانَ لَمَّا أَعْطَى مَرْوَانَ بْنَ الْحَكَمِ مَا أَعْطَاهُ، وَ أَعْطَى الْحَارِثَ بْنَ الْحَكَمِ بْنِ أَبِي الْعَاصِ ثَلَاثَمِائَةِ أَلْفِ دِرْهَمٍ، وَ أَعْطَى زَيْدَ بْنَ ثَابِتٍ مِائَةَ أَلْفِ دِرْهَمٍ، جَعَلَ أَبُو ذَرٍّ يَقُولُ: بَشِّرِ الْكَافِرِينَ بِعَذَابٍ أَلِيمٍ، وَ يَتْلُو قَوْلَ اللَّهِ عَزَّ وَ جَلَّ: (وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ)،
The Seyyid has reported in (the book) ‘Al-Shafi’, and Ibn Abi Al-Hadeed in commentary of the Nahj (Al-Balagah), and the words of the seyyid are, ‘When Usman gave Marwan Bin Al-Hakam what he gave him, and gave Al-Haris Bin Al-Hakam Bin Abu Al-Aas three hundred thousand Dirhams, and gave Zayd Bin Sabit a hundred thousand Dirhams, Abu Zarr-ra came saying, ‘Give news to the Kafirs of the painful punishment!’, and he recited the Words of Allah-azwj Mighty and Majestic: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34].
فَرَفَعَ ذَلِكَ مَرْوَانُ إِلَى عُثْمَانَ ، فَأَرْسَلَ إِلَى أَبِي ذَرٍّ نَائِلًا مَوْلَاهُ: أَنِ انْتَهِ عَمَّا يَبْلُغُنِي عَنْكَ، فَقَالَ: أَ يَنْهَانِي عُثْمَانُ عَنْ قِرَاءَةِ كِتَابِ اللَّهِ ، وَ عَيْبِ مَنْ تَرَكَ أَمْرَ اللَّهِ، فَوَ اللَّهِ لَأَنْ أُرْضِيَ اللَّهَ بِسَخَطِ عُثْمَانَ أَحَبُّ إِلَيَّ وَ خَيْرٌ لِي مِنْ أَنْ أُرْضِيَ عُثْمَانَ بِسَخَطِ اللَّهِ!
Marwan raised that issue to Usman. He sent Naila, his slave to Abu Zarr-ra with a message, ‘End from what has reached me from you’. He-ra said, ‘Is Usman forbidding me-ra from reciting the Book of Allah-azwj, and censuring from neglecting a Command of Allah-azwj? By Allah-azwj, Pleasing Allah-azwj by angering Usman is more beloved to me-ra and better for me-ra than pleasing Usman by Angering Allah-azwj!’
فَأَغْضَبَ عُثْمَانَ ذَلِكَ، فَأَحْفَظَهُ وَ تَصَابَرَ، وَ قَالَ عُثْمَانُ يَوْماً: أَ يَجُوزُ لِلْإِمَامِ أَنْ يَأْخُذَ مِنَ الْمَالِ فَإِذَا أَيْسَرَ قَضَاهُ؟!. فَقَالَ كَعْبُ الْأَحْبَارِ: لَا بَأْسَ بِذَلِكَ، فَقَالَ «6» أَبُو ذَرٍّ: يَا ابْنَ الْيَهُودِيَّيْنِ، أَ تُعَلِّمُنَا دِينَنَا؟!.
That angered Usman, but he preserved it and was patient. And one day Usman said, ‘Is it allowed for the leader that he takes from the wealth (a little which) is easier to pay it back?!’ Ka’an Al-Ahbaar said, ‘There is no problem with that’. Abu Zarr-ra said, ‘O son of the two Jews! Are you teaching us our Religion?’
فَقَالَ عُثْمَانُ: قَدْ كَثُرَ أَذَاكَ لِي وَ تَوَلُّعُكَ بِأَصْحَابِي، الْحَقْ بِالشَّامِ، فَأَخْرَجَهُ إِلَيْهَا، فَكَانَ أَبُو ذَرٍّ يُنْكِرُ عَلَى مُعَاوِيَةَ أَشْيَاءَ يَفْعَلُهَا، فَبَعَثَ إِلَيْهِ مُعَاوِيَةُ ثَلَاثَمِائَةِ دِينَارٍ، فَقَالَ أَبُو ذَرٍّ: إِنْ كَانَتْ مِنْ عَطَائِيَ الَّذِي حَرَّمْتُمُونِيهِ عَامِي هَذَا قَبِلْتُهَا، وَ إِنْ كَانَتْ صِلَةً فَلَا حَاجَةَ لِي فِيهَا، وَ رَدَّهَا عَلَيْهِ.
Usman said, ‘You hurting me has become frequent and your insulting my companions. Join up with Syria!’ He expelled him to it. Abu Zarr-ra used to dislike things Muawiya was doing. Muawiya sent three hundred Dinars. Abu Zarr-ra said, ‘If it was from my awards which you have deprived me for this year, I-ra accept it, and if it was a help, so there is no need for me-ra regarding it’ – and he-ra returned it to him.
وَ بَنَى مُعَاوِيَةُ الْخَضْرَاءَ بِدِمَشْقَ، فَقَالَ أَبُو ذَرٍّ: يَا مُعَاوِيَةُ! إِنْ كَانَتْ هَذِهِ مِنْ مَالِ اللَّهِ فَهِيَ الْخِيَانَةُ، وَ إِنْ كَانَتْ مِنْ مَالِكَ فَهُوَ الْإِسْرَافُ،
And Muawiya built greenery at Damascus. Abu Zarr-ra said, ‘O Muawiya! If this was from wealth of Allah-azwj, then this is the embezzlement, and if it was from your wealth, then it is extravagance’.
وَ كَانَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ تَعَالَى يَقُولُ: وَ اللَّهِ لَقَدْ حَدَثَتْ أَعْمَالٌ مَا أَعْرِفُهَا، وَ اللَّهِ مَا هِيَ فِي كِتَابِ اللَّهِ وَ لَا فِي سُنَّةِ نَبِيِّهِ (ص)، وَ اللَّهِ إِنِّي لَأَرَى حَقّاً يُطْفَأُ، وَ بَاطِلًا يُحْيَى، وَ صَادِقاً مُكَذَّباً، وَ أَثَرَةً بِغَيْرِ تُقًى، وَ صَالِحاً مُسْتَأْثَراً عَلَيْهِ.
And Abu Zarr-ra was saying, ‘By Allah-azwj! You (Muawiya) have done deeds what I-ra recognise. By Allah-azwj! It is neither in the Book of Allah-azwj nor in the Sunnah of His-azwj Prophet-saww. By Allah-azwj! I-asws see rights being extinguished, and falsehood being revived, and truthful ones being belied, and an effect without a removal, and the righteous being impacted upon’.
وَ قَالَ حَبِيبُ بْنُ مَسْلَمَةَ الْفِهْرِيُّ لِمُعَاوِيَةَ: إِنَّ أَبَا ذَرٍّ لَمُفْسِدٌ عَلَيْكُمُ الشَّامَ فَتَدَارَكْ أَهْلَهُ إِنْ كَانَتْ لَكُمْ فِيهِ حَاجَةٌ، فَكَتَبَ مُعَاوِيَةُ إِلَى عُثْمَانَ فِيهِ، فَكَتَبَ عُثْمَانُ إِلَى مُعَاوِيَةَ: أَمَّا بَعْدُ، فَاحْمِلْ جُنَيْدِباً إِلَيَّ عَلَى أَغْلَظِ مَرْكَبٍ وَ أَوْعَرِهِ «4»،
And Habeeb Bin Maslama Al-Fihry said to Muawiya, ‘Abu Zarr-ra will spoil Syria upon you all, so let him-ra join up with his-ra family (and) will be a cure for you if there is a needy to you all regarding him-ra’. Muawiya wrote to Usman regarding him-ra. Usman wrote to Muawiya, ‘As for after, Carry Jundab (Abu Zarr-ra) to me upon a harsh ride and make it difficult for him-ra’.
فَوَجَّهَ بِهِ مَعَ مَنْ سَارَ بِهِ اللَّيْلَ وَ النَّهَارَ، وَ حَمَلَهُ عَلَى شَارِفٍ لَيْسَ عَلَيْهَا إِلَّا قَتَبٌ، حَتَّى قَدِمَ بِهِ الْمَدِينَةَ، وَ قَدْ سَقَطَ لَحْمُ فَخِذَيْهِ مِنَ الْجَهْدِ،
He sent him-as with someone who travelled with him night and day (non-stop), and carried him upon am aged camel with a small hump, until he arrived with him-ra at Al-Medina, and the flesh of his-ra thighs had fallen off from the struggle.
فَلَمَّا قَدِمَ أَبُو ذَرٍّ الْمَدِينَةَ، بَعَثَ إِلَيْهِ عُثْمَانُ أَنِ الْحَقْ بِأَيِّ أَرْضٍ شِئْتَ، فَقَالَ: بِمَكَّةَ؟. قَالَ: لَا. قَالَ: فَبَيْتِ الْمَقْدِسِ؟. قَالَ: لَا. قَالَ: فَبِأَحَدِ الْمِصْرَيْنِ ؟. قَالَ: لَا، وَ لَكِنِّي مُسَيِّرُكَ إِلَى الرَّبَذَةِ .. فَسَيَّرَهُ إِلَيْهَا، فَلَمْ يَزَلْ بِهَا حَتَّى مَاتَ.
When Abu Zarr-ra arrived at Al-Medina, Usman sent a message to him-ra that he should go to whichever land he-ra so desires to. He-ra said, ‘Makkah?’ He said, ‘No’. He-ra said, ‘Bayt Al-Maqdis?’ He said, ‘No’. He-ra said, ‘One of the two cities (Al-Mufa and Al-Basra)?’ He said, ‘No but, your journey is to Al-Rabza’. He-ra travelled to it, and did not cease to be at it until he-ra passed away’.[110]
وَ فِي رِوَايَةِ الْوَاقِدِيِّ: أَنَّ أَبَا ذَرٍّ لَمَّا دَخَلَ عَلَى عُثْمَانَ قَالَ لَهُ: لَا أَنْعَمَ اللَّهُ بِكَ عَيْناً يَا جُنْدَبُ. فَقَالَ أَبُو ذَرٍّ: أَنَا جُنْدَبٌ وَ سَمَّانِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ: عَبْدَ اللَّهِ، فَاخْتَرْتُ اسْمَ رَسُولِ اللَّهِ الَّذِي سَمَّانِي رَسُولُ اللَّهِ بِهِ عَلَى اسْمِي.
And in a report of Al-Waqidi (wahabi imam), ‘When Abu Zarr-ra entered to see Usman, he said to him-ra, ‘May Allah-azwj not Favour an eye with you-ra, O Jundab-ra!’ Abu Zarr-ra said, ‘I-ra am Jundab-ra, and Rasool-Allah-saww had named me-ra as ‘Abdullah’, so I-ra chose the name which Rasool-Allah-azwj had named me-ra with over my-ra (original) name’.
فَقَالَ لَهُ عُثْمَانُ: أَنْتَ «13» الَّذِي تَزْعُمُ أَنَّا نَقُولُ إِنَّ يَدَ اللَّهِ مَغْلُولَةٌ، وَ إِنَّ اللَّهَ فَقِيرٌ وَ نَحْنُ أَغْنِياءُ؟!.
Usman said to him-ra, ‘You-ra are the one who claims that we are saying that Allah-azwj’s hands are locked, and that Allah-azwj is poor and we are rich?!’
فَقَالَ أَبُو ذَرٍّ: لَوْ كُنْتُمْ لَا تَزْعُمُونَ، لَأَنْفَقْتُمْ مَالَ اللَّهِ عَلَى عِبَادِهِ، وَ لَكِنِّي أَشْهَدُ لَسَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ يَقُولُ: إِذَا بَلَغَ بَنُو أَبِي الْعَاصِ ثَلَاثِينَ رَجُلًا جَعَلُوا مَالَ اللَّهِ دُوَلًا، وَ عِبَادَ اللَّهِ خَوَلًا، وَ دِينَ اللَّهِ دَخَلًا، ثُمَّ يُرِيحُ اللَّهُ الْعِبَادَ مِنْهُمْ.
Abu Zarr-ra said, ‘If you had not been claiming such, you would have spent the wealth of Allah-azwj upon His-azwj servants, but I-asws testify that I-ra heard Rasool-Allah-saww saying: ‘When the clan of Abu Al-Aas reaches thirty men, they would make the wealth of Allah-azwj as their own, and servants of Allah-azwj as (their own) slaves, and the Religion of Allah-azwj as a revenue, then Allah-azwj with Grant rest to the servants, from them’.
فَقَالَ عُثْمَانُ لِمَنْ حَضَرَهُ: أَ سَمِعْتُمُوهَا مِنْ نَبِيِّ اللَّهِ (ص)؟!. فَقَالُوا: مَا سَمِعْنَاهُ، فَقَالَ عُثْمَانُ: وَيْلَكَ يَا أَبَا ذَرٍّ! أَ تَكْذِبُ عَلَى رَسُولِ اللَّهِ؟!. فَقَالَ أَبُو ذَرٍّ لِمَنْ حَضَرَهُ: أَ مَا تَظُنُّونَ أَنِّي صَدَقْتُ؟!. فَقَالُوا: لَا، وَ اللَّهِ مَا نَدْرِي.
Usman said to the ones present, ‘Did you hear this from the Prophet-saww of Allah-azwj?!’ They said, ‘We have not heard it’. Usman said, ‘Woe be unto you-ra, O Abu Zarr-ra! Are you-ra lying upon Rasool-Allah-saww?!’ Abu Zarr-ra said to the ones present, ‘Don’t you think I-ra spoke the truth?!’ They said, ‘No, by Allah-azwj, we do not know’.
فَقَالَ عُثْمَانُ: ادْعُوا لِي عَلِيّاً، فَدُعِيَ، فَلَمَّا جَاءَ قَالَ عُثْمَانُ لِأَبِي ذَرٍّ: اقْصُصْ عَلَيْهِ حَدِيثَكَ فِي بَنِي أَبِي الْعَاصِ، فَحَدَّثَهُ، فَقَالَ عُثْمَانُ لِعَلِيٍّ عَلَيْهِ السَّلَامُ: هَلْ سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ؟. فَقَالَ عَلَيْهِ السَّلَامُ: لَا، وَ صَدَقَ أَبُو ذَرٍّ، فَقَالَ: كَيْفَ عَرَفْتَ صِدْقَهُ؟.
Usman said, ‘Call Ali-asws for me!’ When he-asws came, Usman said to Abu Zarr-ra, ‘Narrate to him-asws your-ra Hadeeth regarding the clan of Abu Al-Aas’. He-ra narrated it. Usman said to Ali-asws, ‘Have you-asws heard this from Rasool-Allah-saww?’ Ali-asws said: ‘No, but Abu Zarr-ra speaks the truth’. He said, ‘How do you-asws know he-ra spoke the truth?’
فَقَالَ: لِأَنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ يَقُولُ: مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ مِنْ ذِي لَهْجَةٍ أَصْدَقَ مِنْ أَبِي ذَرٍّ،
He-asws said: ‘Because I-asws heard from Rasool-Allah-saww saying: ‘Neither has the green (sky) shaded, nor has the dust (ground) carried anyone with a tone more truthful than that of Abu Zarr-ra’’.
فَقَالَ مَنْ حَضَرَ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ جَمِيعاً: لَقَدْ صَدَقَ أَبُو ذَرٍّ، فَقَالَ أَبُو ذَرٍّ: أُحَدِّثُكُمْ أَنِّي سَمِعْتُ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ ثُمَّ تَتَّهِمُونِي؟! مَا كُنْتُ أَظُنُّ أَنِّي أَعِيشُ حَتَّى أَسْمَعَ هَذَا مِنْ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ!.
The ones present, from the companions of the Prophet-saww, all said, ‘Abu Zarr-ra speaks the truth’. Abu Zarr-ra said, ‘I-ra narrated I-ra had heard this from Rasool-Allah-saww, then you all accused me-ra?! I-ra did not think I-ra would be living until I-ra would hear this from the companions of Rasool-Allah-saww!’[111]
وَ رَوَى الْوَاقِدِيُّ فِي خَبَرٍ آخَرَ بِإِسْنَادِهِ، عَنْ صَهْبَانَ مَوْلَى الْأَسْلَمِيِّينَ، قَالَ: رَأَيْتُ أَبَا ذَرٍّ يَوْمَ دُخِلَ بِهِ عَلَى عُثْمَانَ، فَقَالَ لَهُ: أَنْتَ الَّذِي فَعَلْتَ .. وَ فَعَلْتَ؟!.
And it is reported by Al-Waqidi (wahabi imam), in another report, by his chain, from Sahban, a slave of Al-Aslameen who said, ‘I saw Abu Zarr-ra one day he-ra was brought to Usman. He said to him-ra, ‘Are you-ra the one who does, and does (keeps on antagonising me)?!’
فَقَالَ لَهُ أَبُو ذَرٍّ: قَدْ نَصَحْتُكَ فَاسْتَغْشَشْتَنِي وَ نَصَحْتُ صَاحِبَكَ فَاسْتَغَشَّنِي. فَقَالَ عُثْمَانُ: كَذَبْتَ، وَ لَكِنَّكَ تُرِيدُ الْفِتْنَةَ وَ تُحِبُّهَا، قَدْ قَلَبْتَ الشَّامَ عَلَيْنَا. فَقَالَ لَهُ أَبُو ذَرٍّ: اتَّبِعْ سُنَّةَ صَاحِبَيْكَ، لَا يَكُونُ لِأَحَدٍ عَلَيْكَ كَلَامٌ.
Abu Zarr-ra said to him, ‘l-ra have advised you (sincerely) but you cheated me-ra’. Usman said, ‘You-ra are lying! But you-ra intend the fitna (strife) and you-ra love it. Syria has been turned upside down upon us!’ Abu Zarr-ra said, ‘Follow the ways of your two companions (Abu Bakr and Umar), there would be no speech for anyone upon you’.
فَقَالَ لَهُ عُثْمَانُ: مَا لَكَ وَ لِذَلِكَ لَا أُمَّ لَكَ!. فَقَالَ أَبُو ذَرٍّ: وَ اللَّهِ مَا وَجَدْتُ لِي عُذْراً إِلَّا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ،
Usman said to him-ra, ‘What is it to you and to that? May there be no mother for you-ra!’ Abu Zarr-ra said, ‘By Allah-azwj! I-ra do not find any excuse for me-ra except enjoining with the good and forbidding from the evil’.
فَغَضِبَ عُثْمَانُ وَ قَالَ: أَشِيرُوا عَلَيَّ فِي هَذَا الشَّيْخِ الْكَذَّابِ!، إِمَّا أَنْ أَضْرِبَهُ أَوْ أَحْبِسَهُ أَوْ أَقْتُلَهُ، فَإِنَّهُ قَدْ فَرَّقَ جَمَاعَةَ الْمُسْلِمِينَ، أَوْ أَنْفِيَهُ مِنَ الْأَرْضِ،
Usman got angered and said, ‘Give me your advice regarding this lying sheykh! Either I should strike him, or imprison him, or kill him, for he has divided the community of the Muslims, or exile him-ra from the land!’
فَتَكَلَّمَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ كَانَ حَاضِراً-، فَقَالَ: أُشِيرُ عَلَيْكَ بِمَا قَالَ مُؤْمِنُ آلِ فِرْعَوْنَ: (وَ إِنْ يَكُ كاذِباً فَعَلَيْهِ كَذِبُهُ وَ إِنْ يَكُ صادِقاً يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ)،
Ali-asws spoke, and he-asws was present. He-asws said: ‘I-asws advise you with what the Momin of the family of Pharaoh-la had said, ‘Will you kill a man who is saying, ‘My Lord is Allah’, and he has come to you with the proofs from your Lord? And if he happens to be a liar, then upon him would be his lie, and if he happens to be truthful, some of that which he promises you will afflict you. Surely Allah does not Guide one who is extravagant, a liar. [40:28]’.
فَأَجَابَهُ عُثْمَانُ بِجَوَابٍ غَلِيظٍ لَمْ أُحِبَّ أَنْ أَذْكُرَهُ، وَ أَجَابَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ بِمِثْلِهِ.
Usman answered him-asws with a repugnant answer I (Waqidi) do not want to mention it, and Ali-asws answered him with similar to it.
ثُمَّ إِنَّ عُثْمَانَ حَظَرَ عَلَى النَّاسِ أَنْ يُقَاعِدُوا أَبَا ذَرٍّ وَ يُكَلِّمُوهُ، فَمَكَثَ كَذَلِكَ أَيَّاماً، ثُمَّ أَمَرَ أَنْ يُؤْتَى بِهِ، فَلَمَّا أُتِيَ بِهِ وَ وَقَفَ بَيْنَ يَدَيْهِ، قَالَ: وَيْحَكَ يَا عُثْمَانُ! أَ مَا رَأَيْتَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ وَ رَأَيْتَ أَبَا بَكْرٍ وَ عُمَرَ!، هَلْ رَأَيْتَ هَذَا هَدْيَهُمْ، إِنَّكَ لَتَبْطِشُ فِيَّ «6» بَطْشَ جَبَّارٍ!.
Then Usman banned the people from sitting with Abu Zarr-ra and speaking to him-ra. That remained for days, then he ordered for him-ra to be brought to him. When they came with him-ra, and he-ra paused in front of him, he-ra said, ‘Woe be unto you, O Usman! Have you not seen Rasool-Allah-saww, and seen Abu Bakr and Umar? Have you seen this being their way? You are using force regarding me-ra, force of a tyrant!’
فَقَالَ: اخْرُجْ عَنَّا مِنْ بِلَادِنَا. فَقَالَ أَبُو ذَرٍّ: فَمَا أَبْغَضَ إِلَيَّ جِوَارَكَ! فَإِلَى أَيْنَ أَخْرُجُ؟. قَالَ: حَيْثُ شِئْتَ. قَالَ: فَأَخْرُجُ إِلَى الشَّامِ أَرْضِ الْجِهَادِ. فَقَالَ: إِنَّمَا جَلَبْتُكَ مِنَ الشَّامِ لِمَا قَدْ أَفْسَدْتَهَا، أَ فَأَرُدُّكَ إِلَيْهَا؟!.
He said, ‘Get out from us, from our city!’ Abu Zarr-ra said, ‘How hateful to me-ra is being in your neighbourhood! Where shall I go out to?’ He said, ‘Wherever you desire to’. He said, ‘Shall I-ra go out to Syria, land of Jihad?’ He said, ‘But rather, I brought you-ra from Syria due to what you-ra had spoilt. You-ra want me to return you-ra to it?!’
قَالَ: إِذَنْ أَخْرُجُ إِلَى الْعِرَاقِ .. قَالَ: لَا. قَالَ: وَ لِمَ؟. قَالَ: تَقْدُمُ عَلَى قَوْمٍ أَهْلِ شُبْهَةٍ وَ طَعْنٍ عَلَى الْأَئِمَّةِ. قَالَ: فَأَخْرُجُ إِلَى مِصْرَ؟. قَالَ: لَا. قَالَ: فَإِلَى «3» أَيْنَ أَخْرُجُ؟. قَالَ: حَيْثُ شِئْتَ.
He-ra said, ‘Then I-ra shall go out to Al-Iraq’. He said, ‘No’. He-ra said, ‘And why not?’ He said, ‘You have made progress upon the people of doubt and have taunted upon the leaders’. He-ra said, ‘Shall I-ra go out to Egypt?’ He said, ‘No’. He-ra said, ‘Then where shall I-ra go to?’ He said, ‘Wherever you-ra want’.
فَقَالَ أَبُو ذَرٍّ: هُوَ إِذَنْ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ، أَخْرُجُ إِلَى نَجْدٍ؟. فَقَالَ عُثْمَانُ: الشرف الشرف [إِلَى الشَّرْقِ] الْأَبْعَدِ أَقْصَى فَأَقْصَى. فَقَالَ أَبُو ذَرٍّ: قَدْ أَبَيْتُ ذَلِكَ عَلَيَّ. قَالَ: امْضِ عَلَى وَجْهِكَ هَذَا، وَ لَا تَعْدُوَنَّ الرَّبَذَةَ. فَخَرَجَ إِلَيْهَا .
Abu Zarr-ra said, ‘Then it is being a Bedouin are the Emigration. Shall I-ra go out to Najd?’ Usman said, ‘The nobility to the nobility, the remotest outskirt, the maximum’. Abu Zarr-ra said, ‘You refused that to me-ra’. He said, ‘Go to this direction of your, and do not come back from Al-Rabza’. He-ra went to it’.[112]
وَ رَوَى الْوَاقِدِيُّ، عَنْ مَالِكِ بْنِ أَبِي الرِّجَالِ، عَنْ مُوسَى بْنِ مَيْسَرَةَ أَنَّ أَبَا الْأَسْوَدِ الدُّؤَلِيَّ قَالَ: كُنْتُ أُحِبُّ لِقَاءَ أَبِي ذَرٍّ لِأَسْأَلَهُ عَنْ سَبَبِ خُرُوجِهِ، فَنَزَلْتُ الرَّبَذَةَ، فَقُلْتُ لَهُ: أَ لَا تُخْبِرُنِي! خَرَجْتَ مِنَ الْمَدِينَةِ طَائِعاً أَوْ أُخْرِجْتَ؟.
And it is reported by Al-Waqidi (wahabi imam), from Malik Bin Abu Al-Rajal, from Musa Bin Maysara that Abu Al-Aswad Al-Dowly said, ‘I used to love meeting Abu Zarr-ra to ask him-ra about the cause of his-ra expulsion. I encamped at Al-Rabza and said to him-ra, ‘Will you-ra not inform me? Did you-ra come out from Al-Medina or were you-ra thrown out?’
قَالَ: أَمَا إِنِّي كُنْتُ فِي ثَغْرٍ مِنَ الثُّغُورِ أُغْنِي عَنْهُمْ، فَأُخْرِجْتُ إِلَى مَدِينَةِ الرَّسُولِ، فَقُلْتُ: دَارُ هِجْرَتِي وَ أَصْحَابِي، فَأُخْرِجْتُ مِنْهَا إِلَى مَا تَرَى، ثُمَّ قَالَ: بَيْنَا أَنَا ذَاتَ لَيْلَةٍ نَائِمٌ فِي الْمَسْجِدِ إِذْ مَرَّ بِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ، فَقَالَ: فَضَرَبَنِي بِرِجْلَيْهِ «1»، فَقَالَ: لَا أَرَاكَ نَائِماً فِي الْمَسْجِدِ.
He-ra said, ‘But, I was in a trench from the trenches, needless from them, so I came out to city of the Rasool-saww’. I said, ‘A house of my migration and of my companions, and I came out to what you-asws see’. Then he-ra said, ‘One night when I was sleeping in the Masjid, when Rasool-Allah-saww passed by me-ra. He-saww nudged me-ra with his-saww left. He-saww said: ‘I-saww should not see you-ra sleeping in the Masjid’.
فَقُلْتُ: بِأَبِي أَنْتَ وَ أُمِّي! غَلَبَتْنِي عَيْنِي فَنِمْتُ فِيهِ. فَقَالَ: كَيْفَ تَصْنَعُ إِذَا أَخْرَجُوكَ مِنْهُ؟. فَقُلْتُ: إِذَنْ أَلْحَقُ بِالشَّامِ، فَإِنَّهَا أَرْضٌ مُقَدَّسَةٌ، وَ أَرْضُ تَقِيَّةِ الْإِسْلَامِ، وَ أَرْضُ الْجِهَادِ.
I-ra said, ‘May my-ra father and my-ra mother be (sacrificed) for you-saww! My-ra eyes overcame me-asws, so I-ra slept in it’. He-saww said: ‘What would you-ra do when they expel you-ra from it?’ I-ra said, ‘Then I-ra shall go to Syria, for it is a Holy land, and a pious land of Al-Islam, and a land of Jihad’.
فَقَالَ: كَيْفَ بِكَ إِذَا أَخْرَجُوكَ مِنْهَا؟. قَالَ: فَقُلْتُ لَهُ: أَرْجِعُ إِلَى الْمَسْجِدِ. قَالَ: كَيْفَ تَصْنَعُ إِذَا أَخْرَجُوكَ مِنْهُ؟. قُلْتُ: آخُذُ سَيَفِي فَأَضْرِبُ بِهِ.
He-saww said: ‘How would it be with you-ra when you-ra are expelled from it?’ I-ra said to him-saww, ‘I-ra shall return to the Masjid (Al-Medina)’. He-saww said: ‘What would you do when they expel you-ra from it?’ I said, ‘I-ra shall grab my-ra sword and strike with it’.
فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: أَ لَا أَدُلُّكَ عَلَى خَيْرٍ مِنْ ذَلِكَ، اسْتَقِ مَعَهُمْ حَيْثُ سَاقُوكَ، وَ تَسْمَعُ وَ تُطِيعُ، فَسَمِعْتُ وَ أَطَعْتُ وَ أَنَا أَسْمَعُ وَ أُطِيعُ، وَ اللَّهِ لَيَلْقَيَنَّ اللَّهَ عُثْمَانُ وَ هُوَ آثِمٌ فِي جَنْبِي.
Rasool-Allah-saww said: ‘Shall I-saww point you upon what is better than that? Co-operate with them wherever they usher you-ra, and listen and obey’. I-ra listened and obeyed, and I-ra am listening and obeying. By Allah-azwj! I-ra shall meet Usman and he is a sinner in being criminal to me-ra’’.
وَ كَانَ يَقُولُ بِالرَّبَذَةِ: مَا تَرَكَ الْحَقُّ لِي صَدِيقاً.
And he-ra was saying at Al-Rabza, ‘The truth has not left me-ra any friends’.
وَ كَانَ يَقُولُ فِيهَا: رَدَّنِي عُثْمَانُ بَعْدَ الْهِجْرَةِ أَعْرَابِيّاً.
And he-ra was saying in it, ‘Usman has returned me-ra to be a Bedouin after the Emigration’.[113]
أقول:. وَ رَوَى الْمَسْعُودِيُّ فِي مُرُوجِ الذَّهَبِ أَبْسَطَ مِنْ ذَلِكَ .. إِلَى أَنْ قَالَ: لَمَّا رَدَّ عُثْمَانُ أَبَا ذَرٍّ رَضِيَ اللَّهُ عَنْهُ إِلَى الْمَدِينَةِ عَلَى بَعِيرٍ عَلَيْهِ قَتَبٌ يَابِسٌ، مَعَهُ خَمْسُمِائَةٍ مِنَ الصَّقَالِبَةِ يَطْرُدُونَ بِهِ حَتَّى أَتَوْا بِهِ الْمَدِينَةَ وَ قَدْ تَسَلَّخَتْ بَوَاطِنُ أَفْخَاذِهِ وَ كَادَ يَتْلَفُ،
I (Majlisi) am saying, ‘And it is reported by Al-Masoudi in (the book) ‘Maruj Al-Zahab’, more extensive than that, until he said, ‘When Usman returned Abu Zarr-ra to Al-Medina upon a camel without any dry hump, with him-ra were five from the Saqaliya (tribe) being expelled along with him-ra, until they came with him-ra to Al-Medina, and his-ra inner thighs had been flattened and almost destroyed.
فَقِيلَ لَهُ: إِنَّكَ تَمُوتُ مِنْ ذَلِكَ؟. فَقَالَ: هَيْهَاتَ! لَنْ أَمُوتَ حَتَّى أُنْفَى .. وَ ذَكَرَ مَا يَنْزِلُ بِهِ مِنْ هَؤُلَاءِ فِيهِ..
It was said to him-ra, ‘Didn’t you-ra die from that?’ He-ra said, ‘Far be it! I-ra will never die until I-ra am exiled’ – and he-ra mentioned what would befall with him-ra from them in it.
وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ: فَقَالَ لَهُ عُثْمَانُ: وَارِ وَجْهَكَ عَنِّي. قَالَ: أَسِيرُ إِلَى مَكَّةَ. قَالَ: لَا وَ اللَّهِ. قَالَ: فَإِلَى الشَّامِ؟. قَالَ: لَا وَ اللَّهِ. قَالَ: فَإِلَى الْبَصْرَةِ؟. قَالَ: لَا وَ اللَّهِ. فَاخْتَرْ غَيْرَ هَذِهِ الْبُلْدَانِ.
And he continued the Hadeeth up to his words, ‘Usman said to him-ra, ‘Turn back your-ra face from me!’ He-ra said, ‘I-ra shall travel to Makkah’. He said, ‘No, by Allah-azwj’. He-ra said, ‘Then, to Syria?’ He said, ‘No, by Allah-azwj’. He-ra said, ‘Al-Basra?’ He said, ‘No, by Allah-azwj, choose other than these cities.
قَالَ: لَا وَ اللَّهِ لَا أَخْتَارُ غَيْرَ مَا ذَكَرْتُ لَكَ وَ لَوْ تَرَكْتَنِي فِي دَارِ هِجْرَتِي مَا أَرَدْتُ شَيْئاً مِنَ الْبُلْدَانِ، فَسَيِّرْنِي حَيْثُ شِئْتَ مِنَ الْبِلَادِ. قَالَ: إِنِّي مُسَيِّرُكَ إِلَى الرَّبَذَةِ.
He-ra said, ‘No, by Allah-azwj! I-ra will not choose other than what I-ra have mentioned to you, and if you were to leave me-asws in the house of my-ra migration, I-ra would not want anything from the cities, so make me-ra travel to where you like from the cities’. He said, ‘I shall travel you-ra to Al-Rabza’.
قَالَ: اللَّهُ أَكْبَرُ! صَدَقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ قَدْ أَخْبَرَنِي بِكُلِّ مَا أَنَا لَاقٍ. قَالَ: وَ مَا قَالَ لَكَ؟. قَالَ: أَخْبَرَنِي أَنِّي أُمْنَعُ مِنْ مَكَّةَ وَ الْمَدِينَةِ وَ أَمُوتُ بِالرَّبَذَةِ، وَ يَتَوَلَّى دَفْنِي نَفَرٌ يَرِدُونَ مِنَ الْعِرَاقِ إِلَى نَحْوِ الْحِجَازِ،
He-ra said, ‘Allah-azwj is the Greatest! Rasool-Allah-saww spoke the truth! He-saww had informed me-ra with all what I-ra shall face’. He said, ‘And what did he-saww say to you-ra?’ He-ra said, ‘He-saww informed me-ra that I-ra would be prevented from Makkah, and Al-Medina, and I-ra shall be dying at Al-Rabza, and a number of persons travelling from Al-Iraq to around Al-Hijaz would be in-charge of my-ra burial’.
وَ بَعَثَ أَبُو ذَرٍّ إِلَى جَمَلٍ فَحَمَلَ عَلَيْهِ امْرَأَتَهُ، وَ قِيلَ: ابْنَتَهُ، وَ أَمَرَ عُثْمَانُ أَنْ يَتَجَافَاهُ النَّاسُ حَتَّى يَسِيرَ إِلَى الرَّبَذَةِ، وَ لَمَّا طَلَعَ عَنِ الْمَدِينَةِ وَ مَرْوَانُ يُسَيِّرُهُ عَنْهَا طَلَعَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ وَ مَعَهُ ابْنَاهُ عَلَيْهِمَا السَّلَامُ وَ عَقِيلٌ أَخُوهُ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ عَمَّارُ بْنُ يَاسِرٍ،
And Abu Zarr-ra sent for camels. He-ra loaded his-ra wife upon it. And it is said, (it was) his-ra daughter. And Usman ordered that the people should forsake him-ra until he-ra travels to Al-Rabza. And when he-asws emerged from Al-Medina, and Marwan was directing him-ra away from it, Ali-asws Bin Abu Talib-asws emerged to him-ra, and with him-asws were his-asws two sons-asws, and his-asws brother Aqeel, and Abdullah son of Ja’far-as, and Ammar Bin Yasser.
فَاعْتَرَضَ مَرْوَانُ وَ قَالَ: يَا عَلِيُّ! إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَنْهَى النَّاسَ أَنْ يَمْنَحُوا أَبَا ذَرٍّ أَوْ يَسْقُوهُ، فَإِنْ كُنْتَ لَمْ تَعْلَمْ بِذَلِكَ فَقَدْ أَعْلَمْتُكَ، فَحَمَلَ عَلَيْهِ «5» بِالسَّوْطِ، فَضَرَبَ بَيْنَ أُذُنَيْ نَاقَةِ مَرْوَانَ وَ قَالَ: تَنَحَّ! نَحَّاكَ اللَّهُ إِلَى النَّارِ، وَ مَضَى مَعَ أَبِي ذَرٍّ فَشَيَّعَهُ ثُمَّ وَدَّعَهُ وَ انْصَرَفَ،
Marwan objected and said, ‘O Ali-asws! The commander of the faithful has forbidden the people to escort Abu Zarr-ra or quench him-ra (any water). So, if you all do not know that, then I have let you know’. He-asws attacked upon him with the whip and struck between the ears of the camel of Marwan, and said, ‘Go away! May Allah-azwj Shove you into the Fire!’ And he-asws went with Abu Zarr-ra and escorted him-asws, then bade him-ra farewell and left.
فَلَمَّا أَرَادَ عَلِيٌّ (ع) الِانْصِرَافَ بَكَى أَبُو ذَرٍّ وَ قَالَ: رَحِمَكُمُ اللَّهُ أَهْلَ الْبَيْتِ إِذَا رَأَيْتُكَ يَا أَبَا الْحَسَنِ وَ وُلْدَكَ ذَكَرْتُ بِكُمْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ.
When Ali-asws wanted to leave, Abu Zarr-ra cried and said, ‘May Allah-azwj have Mercy on you-asws, People-asws of the Household! When I-ra saw you-asws, O Abu Al-Hassan-asws, and your-asws children-asws, I-ra remembered Rasool-Allah-saww with you-asws’.
فَشَكَا مَرْوَانُ إِلَى عُثْمَانَ مَا فَعَلَ بِهِ عَلِيٌّ عَلَيْهِ السَّلَامُ ، فَقَالَ عُثْمَانُ: يَا مَعْشَرَ الْمُسْلِمِينَ! مَنْ يَعْدُونِي مِنْ عَلِيٍّ؟ رَدَّ رَسُولِي عَمَّا وَجَّهْتُهُ لَهُ، وَ فَعَلَ وَ فَعَلَ ، وَ اللَّهِ لِنُعْطِيهِ حَقَّهُ، فَلَمَّا رَجَعَ عَلِيٌّ اسْتَقْبَلَهُ النَّاسُ وَ قَالُوا: إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْكَ غَضْبَانُ لِتَشْيِيعِكَ أَبَا ذَرٍّ!.
Marwan complained to Usman of what Ali-asws had done with him. Usman said, ‘O community of Muslims! Who will excuse me from Ali-asws? He-asws returns my messenger from what I had sent him for, and did what he-asws did. By Allah-azwj! Let us give him-asws what he-asws deserves’. When Ali-asws returned, the people received him-asws and they said, ‘The commander of the faithful is angry upon you for your-asws escorting Abu Zarr-ra!’
فَقَالَ عَلِيٌّ (ع):غَضَبُ الْخَيْلِ عَلَى اللُّجُمِ ، فَلَمَّا كَانَ بِالْعَشِيِّ وَ جَاءَ عُثْمَانُ قَالَ: مَا حَمَلَكَ عَلَى مَا صَنَعْتَ بِمَرْوَانَ؟ وَ لِمَ اجْتَرَأْتَ عَلَيَّ وَ رَدَدْتَ رَسُولِي وَ أَمْرِي؟. فَقَالَ: أَمَّا مَرْوَانُ فَاسْتَقْبَلَنِي بِرَدِّي فَرَدَدْتُهُ عَنْ رَدِّي، وَ أَمَّا أَمْرَكَ لَمْ أَرُدَّهُ.
Ali-asws said: ‘The horse is angry upon the rein’. When it was the evening and Usman came, he said, ‘What carried you-asws upon what you-asws did with Marwan? And why were you-asws audacious upon me and returned my messenger and my order?’ He-asws said: ‘As for Marwan, he faced me-asws with coldness so I-asws responded to him with my-asws coldness. And as for your order, I-asws did not reject it’.
فَقَالَ عُثْمَانُ: أَ لَمْ يَبْلُغْكَ أَنِّي قَدْ نَهَيْتُ النَّاسَ عَنْ أَبِي ذَرٍّ وَ شيعه ؟. فَقَالَ عَلِيٌّ (ع): أَ وَ كُلَّ مَا أَمَرْتَنَا بِهِ مِنْ شَيْءٍ نَرَى طَاعَةَ اللَّهِ وَ الْحَقَّ فِي خِلَافِهِ اتَّبَعْنَا فِيهِ أَمْرَكَ، لَعَمْرُ اللَّهِ مَا نَفْعَلُ.
Usman said, ‘Did it not reach you-asws and I had forbidden the people from Abu Zarr-ra and escorting him-ra?’ Ali-asws said: ‘Or is it that all what you are ordering us with is a thing we see the obedience of Allah-azwj (to be in it), and the truth is in opposing it, so we should follow your orders in it? By Allah-azwj! We will not do so’.
فَقَالَ عُثْمَانُ: أَقِدْ مَرْوَانَ. قَالَ: وَ مِمَّ أُقِيدُهُ؟. قَالَ: ضَرَبْتَ بَيْنَ أُذُنَيْ رَاحِلَتِهِ وَ شَتَمْتَهُ فَهُوَ شَاتِمُكَ وَ ضَارِبٌ بَيْنَ أُذُنَيْ رَاحِلَتِكَ!!. قَالَ عَلِيٌّ (ع): أَمَّا رَاحِلَتِي فَهِيَ تِلْكَ، فَإِنْ أَرَادَ أَنْ يَضْرِبَهَا كَمَا ضَرَبْتُ رَاحِلَتَهُ فَعَلَ ، وَ أَمَّا أَنَا فَوَ اللَّهِ لَئِنْ شَتَمَنِي لَأَشْتِمَنَّكَ بِمِثْلِهِ لَا كَذِبَ فِيهِ وَ لَا أَقُولُ إِلَّا حَقّاً.
Usman said, ‘You retaliated against Marwan’. He-asws said: ‘And from what did I-asws retaliate?’ He said, ‘You-asws struck between the ears of his riding animal and insulted him, so he should insult you-asws, and strike between the ears of your-asws ride!’ Ali-asws said: ‘As for my-asws animal, it is that. If he wants to strike it just as I-asws struck his animal, he can do so. And as for I-asws, by Allah-azwj, if he-asws were to revile me-asws, I-asws shall revile him with similar to it, there is no lying in it, nor am I-asws saying except right’.
قَالَ عُثْمَانُ: وَ لِمَ لَا يَشْتِمُكَ إِذَا شَتَمْتَهُ، فَوَ اللَّهِ مَا أَنْتَ بِأَفْضَلَ عِنْدِي مِنْهُ!، فَغَضِبَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ قَالَ: لِي تَقُولُ هَذَا الْقَوْلَ؟! أَ مَرْوَانُ يُعْدَلُ بِي؟!!! فَلَا وَ اللَّهِ أَنَا «9» أَفْضَلُ مِنْكَ وَ أَبِي أَفْضَلُ مِنْ أَبِيكَ، وَ أُمِّي أَفْضَلُ مِنْ أُمِّكَ، وَ هَذِهِ نَبْلِي قَدْ نَثَلْتُهَا فَانْثُلْ نَبْلَكَ ،
Usman said, ‘And why should he not revile you-asws when you-asws had reviled him? By Allah-azwj! You-asws are not superior in my presence than he is!’ Ali-asws was angered and said: ‘You-asws are saying this to me-asws?! Is Marwan equal to me?!!! By Allah-azwj!! I-asws am superior to you, and my-asws father-as is superior than your father, and my-asws mother-as is superior than your mother, and this is my-asws nobility, so bring out your nobility (if you can)’.
فَغَضِبَ عُثْمَانُ وَ احْمَرَّ وَجْهُهُ وَ قَامَ فَدَخَلَ ، وَ انْصَرَفَ عَلِيٌّ عَلَيْهِ السَّلَامُ فَاجْتَمَعَ إِلَيْهِ أَهْلُ بَيْتِهِ وَ رِجَالُ الْمُهَاجِرِينَ وَ الْأَنْصَارِ، فَلَمَّا كَانَ مِنَ الْغَدِ وَ اجْتَمَعَ النَّاسُ شَكَا إِلَيْهِمْ عَلِيّاً (ع) وَ قَالَ: إِنَّهُ يَغُشُّنِي وَ يُظَاهِرُ مَنْ يَغُشُّنِي «1» يُرِيدُ بِذَلِكَ أَبَا ذَرٍّ وَ عَمَّاراً أَوْ غَيْرَهُمَا-،
Usman was angered and his face reddened, and he stood up and entered (the room), and Ali-asws left. His-asws family members gathered to him-asws, and men from the Emigrants and the Helpers. When it was the next morning, and the people had gathered, he complained to them of Ali-asws and said, ‘He-asws manipulated me and prevailed. One who manipulates me intending by that Abu Zarr-ra, and Ammar or someone else’.
فَدَخَلَ النَّاسُ بَيْنَهُمَا حَتَّى اصْطَلَحَا. وَ قَالَ عَلِيٌّ (ع): وَ اللَّهِ مَا أَرَدْتُ بِتَشْيِيعِي أَبَا ذَرٍّ إِلَّا اللَّهَ تَعَالَى.
The people entered between them until they ended it. And Ali-asws said: ‘By Allah-azwj! No one Wanted me-asws to escort Abu Zarr-ra except Allah-azwj the Exalted’’.[114]
وَ رَوَى ابْنُ الْأَثِيرِ فِي جَامِعِ الْأُصُولِ بِرِوَايَةِ التِّرْمِذِيِّ ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]: مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ أَصْدَقَ لَهْجَةٍ مِنْ أَبِي ذَرٍّ، أَشْبَهِ عِيسَى فِي وَرَعِهِ.
And it is reported by Ibn Al-Aseer in (the book) ‘Jamie Al-Usool’, by a report of Al-Tirmizi, from Anas (well-known fabricator) who said, ‘Rasool-Allah-saww said: ‘Neither has the green (sky) shaded, nor has the dust (ground) carried (one with) a tone more truthful than that of Abu Zarr-ra. He-ra resembles Isa-as in his-asws devoutness’.
قَالَ عُمَرُ: أَ فَنَعْرِفُ «3» ذَلِكَ لَهُ يَا رَسُولَ اللَّهِ؟!. قَالَ: نَعَمْ، فَاعْرِفُوا لَهُ.
Umar said, ‘Shall we recognise that being for him-ra, O Rasool-Allah-saww?!’ He-saww said: ‘Yes, recognise it being for him-ra’.[115]
وَ عَنْ بُرَيْدَةَ ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِنَّ اللَّهَ أَمَرَنِي بِحُبِّ أَرْبَعَةٍ وَ أَخْبَرَنِي أَنَّهُ يُحِبُّهُمْ. قِيلَ: يَا رَسُولَ اللَّهِ! سَمِّهِمْ لَنَا؟. قَالَ: عَلِيٌّ مِنْهُمْ .. يَقُولُ ذَلِكَ ثَلَاثاً، وَ أَبُو ذَرٍّ، وَ الْمِقْدَادُ، وَ سَلْمَانُ، أَمَرَنِي بِحُبِّهِمْ وَ أَخْبَرَنِي أَنَّهُ يُحِبُّهُمْ .
And from Bureyda who said, ‘Rasool-Allah-saww said: ‘Allah-azwj Commanded me-saww with loving four and Informed me-saww that He-azwj Loves them’. It was said, ‘O Rasool-Allah-saww! Can you-saww name them for us?’ He-saww said: ‘Ali-asws is from them’ – saying that thrice, ‘And Abu Zarr-ra, and Al-Miqdad-ra, and Salman-ra. He-azwj Commanded me-saww with loving them and Informed me-saww that He-azwj Loves them’’.[116]
وَ عَنِ ابْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] يَقُولُ: مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ أَصْدَقَ مِنْ أَبِي ذَرٍّ.
And from Ibn Amro Bin Al-Aas who said, ‘I heard Rasool-Allah-saww saying: ‘Neither has the green (sky) shaded, nor has the dust (ground) carried anyone more truthful than Abu Zarr-ra’.[117]
قَالَ:أَخْرَجَهُ التِّرْمِذِيُّ وَ عَنْ أَبِي ذَرٍّ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]: مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ مِنْ ذِي لَهْجَةٍ أَصْدَقَ «1» مِنْ أَبِي ذَرٍّ، شَبِيهِ عِيسَى ابْنِ مَرْيَمَ. فَقَالَ عُمَرُ بْنُ الْخَطَّابِ كَالْحَاسِدِ-: يَا رَسُولَ اللَّهِ (ص)! أَ فَنَعْرِفُ ذَلِكَ لَهُ؟. قَالَ: نَعَمْ، فَاعْرِفُوهُ.
He said, ‘Al-Tirmizi has brought out, and from Abu Zarr-ra having said: ‘Rasool-Allah-saww said: ‘Neither has the green (sky) shaded, nor has the dust (ground) carried one with a tone more truthful than Abu Zarr-ra. He-ra resembles Isa-as Bin Maryam-as’. So, Umar Bin Al-Khattab said, like the envious ones, ‘O Rasool-Allah-saww! Shall we recognise that to be for him-ra?’ He-saww said: ‘Yes, recognise it’’.[118]
قال: أَخْرَجَهُ التِّرْمِذِيُّ ، وَ قَالَ: قَدْ رَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ فَقَالَ: أَبُو ذَرٍّ يَمْشِي فِي الْأَرْضِ بِزُهْدِ عِيسَى ابْنِ مَرْيَمَ .
He said, ‘Al-Tirmizi has brought out and said, ‘One of them has reported this Hadeeth – He-saww said: ‘Abu Zarr-ra walks in the earth with the ascetism of Isa-as Bin Maryam-as’’.[119]
الخامس:
The fifth –
أنّه ضرب عبد اللّه بن مسعود حتّى كسر بعض أضلاعه، و قد رووا في فضله في صحاحهم أخبارا كثيرة، و كان ابن مسعود يذمّه و يشهد بفسقه و ظلمه.
He (Usman) had hit Abdullah Bin Masoud to the extent that he broke his ribs, and his merits have been reported in their ‘Saheeh’ books, a lot of Ahadeeth, and Ibn Masoud condemned him, and he himself witnessed his (Usman’s) injustices.
قَالَ «1» السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ فِي الشَّافِي: قَدْ رَوَى كُلُّ مَنْ رَوَى السِّيرَةَ مِنْ أَصْحَابِ الْحَدِيثِ عَلَى اخْتِلَافِ طُرُقِهِمْ أَنَّ ابْنَ مَسْعُودٍ كَانَ يَقُولُ: لَيْتَنِي وَ عُثْمَانُ بِرَمْلِ عَالِجٍ يَحْثُو عَلَيَّ وَ أَحْثُو عَلَيْهِ حَتَّى يَمُوتَ الْأَعْجَزُ مِنِّي وَ مِنْهُ.
The seyyid said in (the book) ‘Al-Shafi’ – It has been reported by all the ones reporting the Seerah, from the companions of the Ahadeeth, upon a differing of their ways that Ibn Masoud was saying, ‘If only I and Usman were at a sandy desert, he pouring upon me and I pour upon him until the oldest one from me and him dies’.
وَ كَانَ يَقُولُ فِي كُلِّ يَوْمِ جُمُعَةٍ بِالْكُوفَةِ جَاهِراً مُعْلِناً: إِنَّ أَصْدَقَ الْقَوْلِ كِتَابُ اللَّهِ، وَ أَحْسَنَ الْهَدْيِ هَدْيُ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَ كُلَّ مُحْدَثٍ بِدْعَةٌ، وَ كُلَّ بِدْعَةٍ ضَلَالَةٌ، وَ كُلَّ ضَلَالَةٍ فِي النَّارِ،
And he was saying during every Friday at Al-Kufa, announcing loudly, ‘The most truthful of the words if the Book of Allah-azwj, and the best guidance is the guidance of Muhammad-saww, and the evilest of the matters is its newly occurring ones, and every newly occurring (thing) is an innovation, and every innovation is a straying, and every straying is in the Fire.
وَ إِنَّمَا كَانَ يَقُولُ ذَلِكَ مُعَرِّضاً بِعُثْمَانَ حَتَّى غَضِبَ الْوَلِيدُ بْنُ عُقْبَةَ مِنِ اسْتِمْرَارِ تَعْرِيضِهِ وَ نَهَاهُ عَنْ خُطْبَتِهِ هَذِهِ فَأَبَى أَنْ يَنْتَهِيَ، فَكَتَبَ إِلَى عُثْمَانَ فِيهِ، فَكَتَبَ عُثْمَانُ يَسْتَقْدِمُهُ عَلَيْهِ.
And rather he was saying that for Usman, until Al-Waleed Bin Uqba got angry from the continuation of his objections and forbade him from this sermon of his. He refused to end, so he wrote to Usman regarding him. Usman wrote to send him back to him.[120]
وَ قَدْ رُوِيَ «4» عَنْهُ مِنْ طُرُقٍ لَا تُحْصَى كَثْرَةً أَنَّهُ كَانَ يَقُولُ: مَا يَزِنُ عُثْمَانُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ وَ أَوْصَى عِنْدَ مَوْتِهِ أَنْ لَا يُصَلِّيَ عَلَيْهِ عُثْمَانُ ، وَ لَمَّا أَتَاهُ عُثْمَانُ فِي مَرَضِهِ وَ طَلَبَ مِنْهُ الِاسْتِغْفَارَ قَالَ: أَسْأَلُ اللَّهَ أَنْ يَأْخُذَ لِي مِنْكَ بِحَقِّي …
And it is reported from him, from many ways which cannot even be counted that he had said, ‘The weight (worth) of Usman in the Presence of Allah-azwj isn’t even the wing of a mosquito’. And he bequeathed at his death that Usman will not pray Salat over him. When Usman came to him during his illness and sought the forgiveness from him, he said, ‘I ask Allah-azwj to Take for me my right from you’.[121]
وَ رَوَى الْوَاقِدِيُّ بِإِسْنَادِهِ، وَ غَيْرُهُ، أَنَّ عُثْمَانَ لَمَّا اسْتَقْدَمَهُ الْمَدِينَةَ دَخَلَهَا لَيْلَةَ جُمُعَةٍ، فَلَمَّا عَلِمَ عُثْمَانُ بِدُخُولِهِ، قَالَ: أَيُّهَا النَّاسُ! إِنَّهُ قَدْ طَرَقَكُمُ اللَّيْلَةَ دُوَيْبَةٌ مِنْ تَمْرٍ عَلَى طَعَامِهِ تَقِيءُ وَ تَسْلَحُ .
And it is reported by Al-Waqidi (wahabi imam) by his chain, and other that when Usman brought him to Al-Medina, he entered it on the night of Friday. When Usman came to know of his entry, he said, ‘O you people! You have left-overs from the night some infested dates the insects have vomited upon and spoilt’.
فَقَالَ ابْنُ مَسْعُودٍ: لَسْتُ كَذَلِكَ، وَ لَكِنِّي صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَوْمَ بَدْرٍ، وَ صَاحِبُهُ يَوْمَ أُحُدٍ، وَ صَاحِبُهُ يَوْمَ بَيْعَةِ الرِّضْوَانِ، وَ صَاحِبُهُ يَوْمَ الْخَنْدَقِ، وَ صَاحِبُهُ يَوْمَ حُنَيْنٍ.
Ibn Masoud said, ‘It isn’t like that. But I am a companion of Rasool-Allah-saww of the day of Bade, and his-saww companion of the day of Ohad, and his-saww companions on the day of the allegiance of the Pleasure (Bayyat Al-Rizwaan), and his-saww companion of the day of Al-Khandaq, and his-saww companion of the day of Hunayn’.
قَالَ: وَ صَاحَتْ «4» عَائِشَةُ: أَيَا عُثْمَانُ! أَ تَقُولُ هَذَا لِصَاحِبِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ؟!. فَقَالَ عُثْمَانُ: اسْكُتِي.
He (the narrator) said, ‘And Ayesha shouted, ‘O Usman! Are you saying this for a companion of Rasool-Allah-saww?!’ Usman said, ‘Be quiet!’
ثُمَّ قَالَ لِعَبْدِ اللَّهِ بْنِ زَمْعَةَ بْنِ الْأَسْوَدِ: أَخْرِجْهُ إِخْرَاجاً عَنِيفاً، فَأَخَذَهُ ابْنُ زَمْعَةَ فَاحْتَمَلَهُ حَتَّى جَاءَ بِهِ بَابَ الْمَسْجِدِ، فَضَرَبَ بِهِ الْأَرْضَ فَكَسَرَ ضِلْعاً مِنْ أَضْلَاعِهِ. فَقَالَ ابْنُ مَسْعُودٍ: قَتَلَنِي ابْنُ زَمْعَةَ الْكَافِرُ بِأَمْرِ عُثْمَانَ.
Then he (Usman) said to Abdullah Bin Zam’a Bin Al-Aswad, ‘Expel him with an immediate expulsion!’ Ibn Zam’a grabbed him and carried him until he came with him to the door of the Masjid and struck the ground with him, and broke a rib from his ribs. Ibn Masoud said, ‘Ibn Zam’a the Kafir killed me by the order of Usman!’
وَ فِي رِوَايَةٍ أُخْرَى: أَنَّ ابْنَ زَمْعَةَ الَّذِي فَعَلَ بِهِ مَا فَعَلَهُ كَانَ مَوْلًى لِعُثْمَانَ أَسْوَدَ، وَ كَانَ مُشَذَّباً طُوَالًا.
And in another report, ‘Ibn Zam’a did with him what he did. He was a black slave of Usman, and he was well-built, tall’.
وَ فِي رِوَايَةٍ: أَنَّهُ لَمَّا احْتَمَلَهُ لِيُخْرِجَهُ مِنَ الْمَسْجِدِ نَادَاهُ عَبْدُ اللَّهِ: أَنْشُدُكَ اللَّهَ أَنْ تُخْرِجَنِي مِنْ مَسْجِدِ خَلِيلِي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ.
And in a report, ‘When he carried him to expel him from the Masjid, Abdullah called out to him, ‘I adjure you with Allah-azwj if you throw me out from the Masjid of my friend Rasool-Allah-saww!’
قَالَ الرَّاوِي: فَكَأَنِّي أَنْظُرُ إِلَى حُمُوشَةِ سَاقَيْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَ رِجْلَاهُ يَخْتَلِفَانِ عَلَى عُنُقِ مَوْلَى عُثْمَانَ حَتَّى أُخْرِجَ مِنَ الْمَسْجِدِ، وَ هُوَ الَّذِي يَقُولُ فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: لَسَاقَا ابْنِ أُمِّ عَبْدٍ أَثْقَلُ فِي الْمِيزَانِ يَوْمَ الْقِيَامَةِ مِنْ جَبَلِ أُحُدٍ .
The reporter said, ‘It is as if I am looking at the slender legs of Abdullah Bin Masoud, and his legs were crossed upon the neck of the slave of Usman, until he was thrown out from the Masjid, and he (Abdullah Bin Masoud) is the one for whom Rasool-Allah-saww had said regarding him: ‘The legs of the son of Umm Abd would be heavier in the scale on the Day of Qiyamah than the mountain of Ohad’.[122]
وَ قَدْ رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرْطِيِّ: أَنَّ عُثْمَانَ ضَرَبَ ابْنَ مَسْعُودٍ أَرْبَعِينَ سَوْطاً فِي دَفْنِهِ أَبَا ذَرٍّ، وَ هَذِهِ قِصَّةٌ أُخْرَى، وَ ذَلِكَ أَنَّ أَبَا ذَرٍّ لَمَّا حَضَرَتْهُ الْوَفَاةُ بِالرَّبَذَةِ وَ لَيْسَ مَعَهُ إِلَّا امْرَأَتُهُ وَ غُلَامُهُ أَوْصَى إِلَيْهِمَا أَنْ غَسِّلَانِي ثُمَّ كَفِّنَانِي ثُمَّ ضَعَانِي عَلَى قَارِعَةِ الطَّرِيقِ، فَأَوَّلُ رَكْبٍ يَمُرُّونَ بِكُمْ قُولَا لَهُمْ: هَذَا أَبُو ذَرٍّ صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَأَعِينُونَا عَلَى دَفْنِهِ،
And it has been reported by Muhammad Bin Is’haq, from Muhammad Bin Ka’ab Al-Qurtuby that Usman hit Ibn Masoud forty lashes regarding his burying Abu Zarr-ra, and this is another story, and that is because Abu Zarr-ra, when the death presented to him at Al-Rabza and there wasn’t anyone with him-ra except his-ra wife, and his-ra boy, he-ra bequeathed to them, ‘Wash me-ra, then enshroud me-ra, then place me-ra upon the middle of the road. The first riders passing by, say to them, ‘This is Abu Zarr-ra, companion of Rasool-Allah-saww, so help us upon burying him-ra’.
فَلَمَّا مَاتَ فَعَلَا «1» ذَلِكَ، وَ أَقْبَلَ ابْنُ مَسْعُودٍ فِي رَكْبٍ مِنَ الْعِرَاقِ مُعْتَمِرِينَ، فَلَمْ يَرُعْهُمْ إِلَّا الْجِنَازَةُ عَلَى قَارِعَةِ الطَّرِيقِ قَدْ كَادَتِ الْإِبِلُ تَطَؤُهَا، فَقَامَ إِلَيْهِمُ الْعَبْدُ، فَقَالَ: هَذَا أَبُو ذَرٍّ صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَأَعِينُونَا عَلَى دَفْنِهِ،
When he-ra passed away, they both did that, and Ibn Masoud came among the riders from Al-Iraq, to perform Umrah. They did not see the dead body upon the middle of the road, the camels almost trod upon it. The slave stood up to them and said, ‘This is Abu Zarr-ra, companion of Rasool-Allah-saww, so help us upon burying him-ra’.
فَأَنْهَلَ ابْنُ مَسْعُودٍ بَاكِياً وَ قَالَ »:صَدَقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، قَالَ: تَمْشِي وَحْدَكَ، وَ تَمُوتُ وَحْدَكَ، وَ تُبْعَثُ وَحْدَكَ.، ثُمَّ نَزَلَ هُوَ وَ أَصْحَابُهُ فَوَارَوْهُ.
Ibn Masoud fell down crying and saying, ‘Rasool-Allah-saww spoke the truth: ‘You-ra will walk alone, and die alone, and will be Resurrected alone’’. Then he and his companions descended and buried him’’.
هَذَا بَعْضُ مَا رَوَاهُ فِي الشَّافِي آخِذاً مِنْ كُتُبِهِمُ الْمُعْتَبَرَةِ .
This is part of what is reported in (the book) ‘Al-Shafi’, taken from their reliable books’.[123]
السادس:
The sixth –
ما صنع بعمّار بن ياسر رضي اللّه عنه قال السيد رضي اللّه عنه في الشافي: ضرب عمّار ممّا لم يختلف فيه الرواة و إنّما اختلفوا في سببه.
What he (Usman) did with Ammar Bin Yasser. The Seyyid (Al-Murtaza) said in (the book) ‘Al-Shafi’, ‘He hit Ammar, from what the reports are not differing in it, and rather they are differing in its causes.
فَرَوَى عَبَّاسُ بْنُ هِشَامٍ الْكَلْبِيُّ ، عَنْ أَبِي مِخْنَفٍ فِي إِسْنَادِهِ أَنَّهُ كَانَ فِي بَيْتِ الْمَالِ بِالْمَدِينَةِ سَفَطٌ فِيهِ حُلِيٌّ وَ جَوْهَرٌ، فَأَخَذَ مِنْهُ عُثْمَانُ مَا حَلَّى بِهِ بَعْضُ أَهْلِهِ فَأَظْهَرَ النَّاسُ الطَّعْنَ عَلَيْهِ فِي ذَلِكَ وَ كَلَّمُوهُ فِيهِ بِكُلِّ كَلَامٍ شَدِيدٍ حَتَّى غَضِبَ
It is reported by Abbas Bin Hisham Al-Kalby, from Abu Mikhnaf in his chain – He was in the public treasury at Al-Medina wherein were ornaments and jewels. Usman took from it what one of his family members can be ornamented with. The people manifested the taunting upon him regarding that, and they spoke to him regarding it with every severe speech until he was angered.
فَخَطَبَ، وَ قَالَ: لَنَأْخُذَنَّ حَاجَتَنَا مِنْ هَذَا الْفَيْءِ وَ إِنْ رَغِمَتْ أُنُوفُ أَقْوَامٍ. فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِذًا تُمْنَعُ مِنْ ذَلِكَ وَ يُحَالُ بَيْنَكَ وَ بَيْنَهُ.
He addressed and said, ‘We will be taking our need from this war booty, and even if it rubs the noses of the people’. Ali-asws said: ‘Then you will be prevented from that and there would be a barrier between you and it’.
فَقَالَ عَمَّارٌ: أُشْهِدُ اللَّهَ أَنْ أَنْفِيَ أَوَّلُ رَاغِمٍ مِنْ ذَلِكَ. فَقَالَ عُثْمَانُ: أَ عَلَيَّ يَا ابْنَ يَاسِرٍ وَ سُمَيَّةَ تَجْتَرِي؟ خُذُوهُ .. فَأَخَذُوهُ، وَ دَخَلَ عُثْمَانُ فَدَعَا بِهِ وَ ضَرَبَهُ حَتَّى غُشِيَ عَلَيْهِ،
Ammar said, ‘I keep Allah-azwj as Witness that my nose is the first one to be rubbed from that’. Usman said, ‘O Ibn Yasser! Is it upon me I have heard you being audacious? Take it’. So, he took (held) it. Usman called with it and had him struck until there was fainting upon him.
ثُمَّ أُخْرِجَ فَحُمِلَ إِلَى مَنْزِلِ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ (ص) فَلَمْ يُصَلِّ الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ، فَلَمَّا أَفَاقَ تَوَضَّأَ وَ صَلَّى. وَ قَالَ: الْحَمْدُ لِلَّهِ، لَيْسَ هَذَا أَوَّلَ يَوْمٍ أُوذِينَا فِيهِ فِي اللَّهِ تَعَالَى.
Then he was taken out and carried to the house of Umm Salama-ra, wife of the Prophet-saww. He did not pray Al-Zohr (Salat), and Al-Asr, and Al-Maghrib. When he woke up, he performed Wudu’u and prayed Salat, and said, ‘The Praise is for Allah-azwj! This isn’t the first day we have been hurt during it for the Sake of Allah-azwj the Exalted’.
فَقَالَ هِشَامُ بْنُ الْوَلِيدِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيُّ وَ كَانَ عَمَّارٌ حَلِيفاً لِبَنِي مَخْزُومٍ-: يَا عُثْمَانُ! أَمَّا عَلِيٌّ فَاتَّقَيْتَهُ، وَ أَمَّا نَحْنُ فَاجْتَرَأْتَ عَلَيْنَا وَ ضَرَبْتَ أَخَانَا حَتَّى أَشْفَيْتَ بِهِ عَلَى التَّلَفِ، أَمَا وَ اللَّهِ لَئِنْ مَاتَ لَأَقْتُلَنَّ بِهِ رَجُلًا مِنْ بَنِي أُمَيَّةَ عَظِيمَ الشَّأْنِ. فَقَالَ عُثْمَانُ: وَ إِنَّكَ لَهَاهُنَا يَا ابْنَ الْقَسْرِيَّةِ!
Hisham Bin Al-Waleed Bin Al-Mugheira Al-Makhzumi said, and Ammar was an ally of the clan of Makhzum, ‘O Usman! As for Ali-asws, they fear him-asws, and as for us, so you have been audacious upon us and struck our brother until he had to be healed from the damage. But, by Allah-azwj, if he dies, I will kill due to it, a man of great importance from the clan of Umayya’. Usman said, ‘And you be over here, O son of Al-Qasriya’.
قَالَ: فَإِنَّهُمَا قَسْرِيَّتَانِ وَ كَانَتْ أُمُّهُ وَ جَدَّتُهُ قَسْرِيَّتَيْنِ مِنْ بَجِيلَةَ، فَشَتَمَهُ عُثْمَانُ وَ أَمَرَ بِهِ فَأُخْرِجَ، فَأُتِيَ بِهِ أُمَّ سَلَمَةَ فَإِذَا هِيَ قَدْ غَضِبَتْ لِعَمَّارٍ،
He (the narrator) said, ‘They were Qasariyans, and his mother and his grandmother were Qasariyans from Bajeela. Usman reviled him and ordered with it, and he was thrown out. He came to Umm Salama-ra, and there she-ra was, having been angered for Ammar-ra.
وَ بَلَغَ عَائِشَةَ مَا صُنِعَ بِعَمَّارٍ فَغَضِبَتْ وَ أَخْرَجَتْ شَعْراً مِنْ شَعْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ نَعْلًا مِنْ نِعَالِهِ وَ ثَوْباً مِنْ ثِيَابِهِ، وَ قَالَتْ: مَا أَسْرَعَ مَا تَرَكْتُمُ سُنَّةَ نَبِيِّكُمْ، وَ هَذَا ثَوْبُهُ وَ شَعْرُهُ وَ نَعْلُهُ لَمْ يَبْلَ بَعْدُ.
And it reached Ayesha what had been done with Ammar. She got angry and she brought out some hairs from the hairs of Rasool-Allah-azwj, and slippers from his-saww slippers, and a cloth from his-saww clothes, and she said, ‘How quickly you have neglected the Sunnah of your Prophet-saww, and this is his-saww cloth, and his-saww hair, and his-saww slippers, not even having decayed yet’’.[124]
وَ رَوَى آخَرُونَ: أَنَّ السَّبَبَ فِي ذَلِكَ أَنَّ عُثْمَانَ مَرَّ بِقَبْرٍ جَدِيدٍ، فَسَأَلَ عَنْهُ، فَقِيلَ: عَبْدُ اللَّهِ بْنُ مَسْعُودٍ، فَغَضِبَ عَلَى عَمَّارٍ لِكِتْمَانِهِ إِيَّاهُ مَوْتَهُ إِذَا كَانَ الْمُتَوَلِّي لِلصَّلَاةِ عَلَيْهِ وَ الْقِيَامِ بِشَأْنِهِ فَعِنْدَهَا وَطِئَ عُثْمَانُ عَمَّاراً حَتَّى أَصَابَهُ الْفَتْقُ.
And others have reported, ‘The cause regarding that was that Usman passed by a new grave, and he asked about it. It was said, ‘Abdullah Bin Masoud’. He got angered upon Ammar for his concealing his death from him, when it was for being in-charge of his Salat and the standing with his concerns. During that, Usman has Ammar trodden until he was hit by hernia.[125]
وَ رَوَى آخَرُونَ: أَنَّ الْمِقْدَادَ وَ طَلْحَةَ وَ الزُّبَيْرَ وَ عَمَّاراً وَ عِدَّةً مِنْ أَصْحَابِ رَسُولِ اللَّهِ (ص) كَتَبُوا كِتَاباً عَدَّدُوا فِيهِ أَحْدَاثَ عُثْمَانَ وَ خَوَّفُوهُ رَبَّهُ، وَ أَعْلَمُوهُ أَنَّهُ مُوَاثِبُوهُ إِنْ لَمْ يُقْلِعْ، فَأَخَذَ عَمَّارٌ الْكِتَابَ فَأَتَاهُ بِهِ فَقَرَأَ مِنْهُ صَدْراً،
And others reported that Al-Miqdad-ra, and Talha, and Al-Zubeyr, and Ammar, and a number of companions of Rasool-Allah-saww wrote a letter encumbering in it the innovations of Usman and frightening him of his Lord-azwj, and they let him know of His-azwj Rewards, if he were to discontinue. Ammar took the letter and came to him with it. He read the gist of it.
فَقَالَ عُثْمَانُ: أَ عَلَيَ تَقْدَمُ مِنْ بَيْنِهِمْ؟. فَقَالَ: لِأَنِّي أَنْصَحُهُمْ لَكَ. فَقَالَ: كَذَبْتَ يَا ابْنَ سُمَيَّةَ!. فَقَالَ: أَنَا وَ اللَّهِ ابْنُ سُمَيَّةَ وَ أَنَا ابْنُ يَاسِرٍ،
Usman said, ‘Is it to me you have advanced from between them?’ He said, ‘Because I am most advising of them to you’. He said, ‘You are lying, O Ibn Sumayya-ra!’ He said, ‘By Allah‑azwj! I am not a son of Sumayya-ra, and I am a son of Yasser-ra’.
فَأَمَرَ غِلْمَانَهُ فَمَدُّوا بِيَدَيْهِ وَ رِجْلَيْهِ ثُمَّ ضَرَبَهُ عُثْمَانُ بِرِجْلَيْهِ وَ هُمَا فِي الْخُفَّيْنِ عَلَى مَذَاكِيرِهِ فَأَصَابَهُ الْفَتْقُ، وَ كَانَ ضَعِيفاً كَبِيراً فَغُشِيَ عَلَيْهِ .
He ordered his slaves and they spread out his hand and legs, and Usman struck him with his legs, and they were in the shoes, upon his groin, and he was afflicted by hernia, and he was aged, old, so there was unconsciousness upon him. [126]
ثم قال رحمه اللّه: وَ قَدْ رُوِيَ مِنْ طُرُقٍ مُخْتَلِفَةٍ وَ بِأَسَانِيدَ كَثِيرَةٍ، أَنَّ عَمَّاراً كَانَ يَقُولُ: ثَلَاثَةٌ يَشْهَدُونَ عَلَى عُثْمَانَ بِالْكُفْرِ وَ أَنَا الرَّابِعُ، وَ أَنَا شَرُّ الْأَرْبَعَةِ!: (وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ) وَ أَنَا أَشْهَدُ أَنَّهُ قَدْ حَكَمَ بِغَيْرِ مَا أَنْزَلَ اللَّهُ.
Then he, (Seyyid Al-Murtaza), said (In the book ‘Al-Shafi’), ‘And it has been reported from the way of the adversaries, and by many chains that Ammar was saying, ‘Three have testified against Usman with the Kufr, and I am the fourth, and I am the most strong of the four! And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44], and I testify that he has judged with other than what Allah-azwj has Revealed’.[127]
وَ رُوِيَ عَنْ زَيْدِ بْنِ أَرْقَمَ مِنْ طُرُقٍ مُخْتَلِفَةٍ، أَنَّهُ قِيلَ لَهُ: بِأَيِّ شَيْءٍ أَكْفَرْتُمْ عُثْمَانَ؟. فَقَالَ: بِثَلَاثٍ ، جَعَلَ الْمَالَ دُولَةً بَيْنَ الْأَغْنِيَاءِ، وَ جَعَلَ الْمُهَاجِرِينَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ بِمَنْزِلَةِ مَنْ حَارَبَ اللَّهَ وَ رَسُولَهُ وَ عَمِلَ بِغَيْرِ كِتَابِ اللَّهِ ..
And it is reported from Zayd Bin Arqam from a way of the adversaries, it was said to him, ‘By which thing did Usman commit Kufr?’ He said, ‘By three – he made the wealth as an earning between the rich ones, and made the Emigrants from the companions of Rasool-Allah-saww to be at the status of the ones who battled Allah-azwj and His-azwj Rasool-saww, and he acted with other than the Book of Allah-azwj’.[128]
ثم ساق السيّد الكلام .. إلى أن قال رُوِيَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ فِيهِ: عَمَّارٌ جِلْدَةُ مَا بَيْنَ الْعَيْنِ وَ الْأَنْفِ وَ مَتَى تنكى [تُنْكَأِ] «3» الْجِلْدَةُ تُدْمَ الْأَنْفُ.
Then the seyyid (Al-Murtaza) continued the speech until he said, ‘It is reported that the Prophet-saww said regarding him: ‘Ammar is the skin what is between the eye and the nose. When the skin reclines, the nose would bleed’.[129]
وَ رُوِيَ أَنَّهُ قَالَ (ص): مَا لَهُمْ وَ لِعَمَّارٍ يَدْعُوهُمْ إِلَى الْجَنَّةِ وَ يَدْعُونَهُ إِلَى النَّارِ؟!.
And it is reported that he-saww said: ‘What is the matter for them, and Ammar is calling them to the Paradise and they are calling him to the Fire?!’[130]
وَ رُوِيَ، عَنْ خَالِدٍ: أَنَّ «4» رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: مَنْ عَادَى عَمَّاراً عَادَاهُ اللَّهُ، وَ مَنْ أَبْغَضَ عَمَّاراً أَبْغَضَهُ اللَّهُ .
And it is reported from Khalid that Rasool-Allah-saww having said: ‘One who is inimical to Ammar has been inimical to Allah-azwj, and one who hates Ammar has hated Allah-azwj’’.[131]
رَوَى ابْنُ أَبِي الْحَدِيدِ نَقْلًا مِنْ كِتَابِ السَّقِيفَةِ لِأَحْمَدَ بْنِ عَبْدِ الْعَزِيزِ الْجَوْهَرِيِّ بِإِسْنَادِهِ، عَنْ أَبِي كَعْبٍ الْحَارِثِيِّ، قَالَ: .. أَتَيْتُ الْمَدِينَةَ فَأَتَيْتُ عُثْمَانَ بْنَ عَفَّانَ وَ هُوَ الْخَلِيفَةُ يَوْمَئِذٍ-، فَسَأَلْتُهُ عَنْ شَيْءٍ مِنْ أَمْرِ دِينِي، وَ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ! إِنِّي رَجُلٌ مِنْ أَهْلِ الْيَمَنِ مِنْ بَنِي الْحَارِثِ بْنِ كَعْبٍ، وَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ أَشْيَاءَ فَأْمُرْ حَاجِبَكَ أَنْ لَا يَحْجُبَنِي.
And it is reported by Ibn Abi Al-Hadeed, copying from the book ‘Al-Saqeefa’ of Ahmad Bin Abdul Aziz Al-Jowhari, by his chain, from Abu Ka’ab al Harsy who said, ‘I came to Al-Medina and I came to Usman Bin Affan, and he was the caliph on that day. I asked him about something from the matters of my religion, and I said, ‘O commander of the faithful! I am a man from the people of Al-Yemen from the clan of Al-Haris Bin Ka’ab, and I want to ask you about things, so instruct your guards not to block me (when I come)’.
فَقَالَ: يَا وَثَّابُ! إِذَا جَاءَكَ هَذَا الْحَارِثِيُّ فَأْذَنْ لَهُ. قَالَ: فَكُنْتُ إِذَا جِئْتُ قَرَعْتُ الْبَابَ، قَالَ: مَنْ ذَا؟ فَقُلْتُ: الْحَارِثِيُّ، فَيَقُولُ: ادْخُلْ، فَدَخَلْتُ يَوْماً فَإِذَا عُثْمَانُ جَالِسٌ وَ حَوْلَهُ نَفَرٌ سُكُوتٌ لَا يَتَكَلَّمُونَ كَأَنَّ عَلَى رُءُوسِهِمُ الطَّيْرَ، فَسَلَّمْتُ ثُمَّ جَلَسْتُ، فَلَمْ أَسْأَلْهُ عَنْ شَيْءٍ لِمَا رَأَيْتُ مِنْ حَالِهِمْ وَ حَالِهِ،
He said, ‘O Wasaab! Whenever this Harisy come, then permit for him’. When I came and knocked the door, he said, ‘Who is that?’ I said, ‘Al-Harisy’. He said, ‘Enter’. I entered one day, and there was Usman seated, and around him were a number (of people) being silent, not speaking, as if the birds were upon their heads. I greeted, then sat down. I did not ask him about anything due to what I saw from their state and his state.
فَبَيْنَا أَنَا كَذَلِكَ إِذَا جَاءَ نَفَرٌ فَقَالُوا: إِنَّهُ أَبَى أَنْ يَجِيءَ. قَالَ: فَغَضِبَ وَ قَالَ: أَبَى أَنْ يَجِيءَ؟! اذْهَبُوا فَجِيئُوا بِهِ، فَإِنْ أَبَى فَجَرُّوهُ جَرّاً،
While I was like that when a number (of people) came and said, ‘He refuses to come’. He was angered and said, ‘Refuses to come to me?! Go and come to me with him, and if he refuses then pull him with a pulling!’
قَالَ: فَمَكَثْتُ قَلِيلًا فَجَاءُوا وَ مَعَهُمْ رَجُلٌ آدَمُ طُوَالٌ أَصْلَعُ فِي مُقَدَّمِ رَأْسِهِ شَعَرَاتٌ وَ فِي قَفَاهُ شَعَرَاتٌ، فَقُلْتُ: مَنْ هَذَا؟. قَالُوا: عَمَّارُ بْنُ يَاسِرٍ. فَقَالَ لَهُ عُثْمَانُ: أَنْتَ الَّذِي يَأْتِيكَ رُسُلُنَا فَتَأْبَى أَنْ تَجِيءَ؟.
He (the narrator) said, ‘He remained for a while and they came, and with them was a man of tall stature, bald, there was hair in the front of his head and hair in his back. I said, ‘Who is this?’ They said, ‘Ammar Bin Yasser’. Usman said to him, ‘You are the one to whom our messenger came and you refused to come to me?’
قَالَ: فَكَلَّمَهُ بِشَيْءٍ لَمْ أَدْرِ مَا هُوَ، ثُمَّ خَرَجَ فَمَا زَالُوا يَنْفَضُّونَ مِنْ عِنْدِهِ حَتَّى مَا بَقِيَ غَيْرِي، فَقَامَ، فَقُلْتُ: وَ اللَّهِ لَا أَسْأَلُ عَنْ هَذَا الْأَمْرِ أَحَداً،
He (the narrator) said, ‘He spoke to him with something, I do not know what it was, then he went out. They did not stop getting up from his presence until there did not remain anyone apart from me. He stood up. I said (to myself), ‘By Allah-azwj! I will not ask anyone about this matter’.
أَقُولُ: حَدَّثَنِي فُلَانٌ حَتَّى أَدْرِيَ مَا يَصْنَعُ، فَتَبِعْتُهُ حَتَّى دَخَلَ الْمَسْجِدَ، فَإِذَا عَمَّارٌ جَالِسٌ إِلَى سَارِيَةٍ وَ حَوْلَهُ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَبْكُونَ.
I say, ‘So and so narrated to me until I knew what had happened. I followed him until he entered the masjid, and there was Ammar seated by a pillar, and around him were a number of companions of Rasool-Allah-saww, crying.
فَقَالَ عُثْمَانُ: يَا وَثَّابُ! عَلَيَّ بِالشُّرَطِ، فَجَاءُوا. فَقَالَ: فَرِّقُوا بَيْنَ هَؤُلَاءِ، فَفَرَّقُوا بَيْنَهُمْ، ثُمَّ أُقِيمَتِ الصَّلَاةُ فَتَقَدَّمَ عُثْمَانُ فَصَلَّى بِهِمْ، فَلَمَّا كَبَّرَ قَالَتِ امْرَأَةٌ مِنْ حُجْرَتِهَا: يَا أَيُّهَا النَّاسُ! .. ثُمَّ تَكَلَّمَتْ فَذَكَرَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ وَ مَا بَعَثَهُ اللَّهُ بِهِ، ثُمَّ قَالَتْ: تَرَكْتُمْ أَمْرَ اللَّهِ وَ خَالَفْتُمْ عَهْدَهُ .. وَ نَحْوَ هَذَا، ثُمَّ صَمَتَتْ، وَ تَكَلَّمَتْ امْرَأَةٌ أُخْرَى بِمِثْلِ ذَلِكَ فَإِذَا هُمَا عَائِشَةُ وَ حَفْصَةُ،
Usman said, ‘O Wasaab! To me with the police!’ They came. He said, ‘Separate between them!’ They separated them. Then the Salat was established. Usman went ahead and prayed (leading) Salat with them. When he exclaimed Takbeer. A woman said from her chamber, ‘O you people!’ Then she spoke and reminded of Rasool-Allah-saww what Allah-azwj had Sent him-saww with. Then she said, ‘You neglected the Command of Allah-azwj and opposed His-azwj Pact’ – and approximate to this. Then she was silent. Then another woman spoke with similar to that. These were Ayesha and Hafsa.
قَالَ: فَسَلَّمَ عُثْمَانُ وَ أَقْبَلَ عَلَى النَّاسِ وَ قَالَ: لَإِنَّ هَاتَيْنِ لَفَتَّانَتَانِ يَحِلُّ لِي سَبُّهُمَا وَ أَنَا بِأَصْلِهِمَا عَالِمٌ، فَقَالَ لَهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ: أَ تَقُولُ هَذَا لِحَبَائِبِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ؟!. فَقَالَ: وَ فِيمَ أَنْتَ وَ مَا هَاهُنَا؟،
He (the narrator) said, ‘Usman greeted (finished Salat) and turned towards the people and said, ‘Because these two temptresses have released their insults to me and I am a knower with their origins’. Sa’ad Bin Abu Waqas said to him, ‘Are you saying this for the beloved ones of Rasool-Allah-saww?!’ He said, ‘And in what are you, and what is over here?’
ثُمَّ أَقْبَلَ نَحْوَ سَعْدٍ عَامِداً لِيَضْرِبَهُ فَانْسَلَّ سَعْدٌ، فَخَرَجَ مِنَ الْمَسْجِدِ، فَاتَّبَعَهُ عُثْمَانُ فَلَقِيَ عَلِيّاً (ع) بِبَابِ الْمَسْجِدِ، فَقَالَ لَهُ عَلِيٌّ «1» عَلَيْهِ السَّلَامُ: أَيْنَ تُرِيدُ؟. قَالَ: أُرِيدُ هَذَا الَّذِي … كَذَا وَ كَذَا يَعْنِي سَعْدٌ يَشْتِمُهُ، فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَيُّهَا الرَّجُلُ! دَعْ عَنْكَ هَذَا؟.
Then he turned towards Sa’ad deliberately in order to strike him, but Sa’ad sneaked away and went out from the Masjid. Usman followed him and met Ali-asws at the door of the Masjid. Ali-asws said to him: ‘Where are you intending?’ He said, ‘I intend this one who’ – such and such, meaning Sa’d had insulted him. He-asws said: ‘O you man! Leave from this?’
قَالَ: فَلَمْ يَزَلْ بَيْنَهُمَا كَلَامٌ حَتَّى غَضِبَا. فَقَالَ عُثْمَانُ: أَ لَسْتَ الَّذِي خَلَّفَكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَوْمَ تَبُوكَ؟. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَ لَسْتَ الْفَارَّ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَوْمَ أُحُدٍ «4»، قَالَ: ثُمَّ حَجَزَ النَّاسُ بَيْنَهُمَا،
He (the narrator) said, ‘The talk did not cease between the two until they were both angered. Usman said, ‘Aren’t you-asws the one whom Rasool-Allah-saww had left behind on the day of Tabuk?’ Ali-asws said: ‘Aren’t you the fleer from Rasool-Allah-azwj on the day of Ohad?’ Then the people came between the two.
قَالَ: ثُمَّ خَرَجْتُ مِنَ الْمَدِينَةِ حَتَّى انْتَهَيْتُ إِلَى الْكُوفَةِ فَوَجَدْتُ أَهْلَهَا أَيْضاً بَيْنَهُمْ شَرْقٌ نَشِبُوا فِي الْفِتْنَةِ وَ رَدُّوا سَعِيدَ بْنَ الْعَاصِ فَلَمْ يَدَعُوهُ يَدْخُلُ إِلَيْهِمْ، فَلَمَّا رَأَيْتُ ذَلِكَ رَجَعْتُ حَتَّى أَتَيْتُ بِلَادَ قَوْمِي .
He (the narrator) said, ‘Then I went out from Al-Medina until I ended up to Al-Kufa. I found its inhabitants as well to have defected and discord to have broken out between them, and they return Saeed Bin Al-Aas and did not let him enter to them. When I saw that, I returned until I came to the city of my people’’.[132]
وَ قَدْ رَوَى ابْنُ عَبْدِ الْبَرِّ فِي الْإِسْتِيعَابِ «8» وَ غَيْرِهِ، عَنْ عَائِشَةَ، قَالَتْ: مَا مِنْ أَحَدٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ أَشَاءُ أَنْ أَقُولَ فِيهِ إِلَّا قُلْتُ إِلَّا عَمَّارَ بْنَ يَاسِرٍ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَقُولُ: مُلِئَ عَمَّارٌ إِيمَاناً حَتَّى أَخْمَصَ قَدَمَيْهِ.
And it has been reported by Ibn Abul Birr in (the book) ‘Al-Istiyab’ and other, from Ayesha (Non Shia source) who said, ‘There is no one from the companions of Rasool-Allah-saww I desired to say regarding except I said it, except Ammar Bin Yasser. I heard Rasool-Allah-saww saying: ‘Ammar is filled with Eman to the extent of the soles of his feet’.[133]
وَ بِرِوَايَةٍ أُخْرَى: حُشِيَ مَا بَيْنَ أَخْمَصِ قَدَمَيْهِ إِلَى شَحْمَةِ أُذُنِهِ إِيمَاناً .
And in another report, ‘He is filled what is between the soles of his feet up to the flesh of his ear (lobes) with Eman’’.[134]
وَ عَنْ خَالِدِ بْنِ الْوَلِيدِ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ قَالَ: مَنْ أَبْغَضَ عَمَّاراً أَبْغَضَهُ اللَّهُ . قَالَ خَالِدٌ: فَمَا زِلْتُ أُحِبُّهُ مِنْ يَوْمِئِذٍ.
And from Khalid Bin Al Waleed, ‘Rasool-Allah-saww said: ‘One who hates Ammar has hated Allah-azwj’. Khalid said, ‘I did not cease to love him from that day onwards’.[135]
وَ عَنْ أَنَسٍ عَنْهُ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ أَنَّهُ قَالَ: اشْتَاقَتِ الْجَنَّةُ إِلَى عَلِيٍّ وَ عَمَّارٍ وَ سَلْمَانَ وَ بِلَالٍ .
And from Anas Bin Malik (well known fabricator) having said, ‘The Paradise is desirous to Ali-asws, and Ammar, and Salman-ra and Bilal’’.[136]
وَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: جَاءَ عَمَّارُ بْنُ يَاسِرٍ يَسْتَأْذِنُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَوْماً فَعَرَفَ صَوْتَهُ، فَقَالَ: مَرْحَباً بِالطَّيِّبِ الْمُطَيِّبِ، ائْذَنُوا لَهُ .
And from Ali-asws having said: ‘Ammar Bin Yasser came seeing permission to see the Prophet-saww one day, and he-saww recognised his voice, so he-saww said: ‘Welcome to the good, the goodified, there is permission for him’’.[137]
وَ رُوِيَ فِي الْمِشْكَاةِ ، عَنِ التِّرْمِذِيِّ ، عَنْ أَبِي هُرَيْرَةَ فِي حَدِيثٍ قَالَ: عَمَّارٌ: هُوَ الَّذِي أَجَارَهُ اللَّهُ مِنَ الشَّيْطَانِ عَلَى لِسَانِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ.
And it is reported in (the book) ‘Al-Mishqat’, from Al-Tirmizi, from Abu Hureyra (well-known fabricator), in a Hadeeth, said, ‘Ammar is the one whom Allah-azwj Sheltered from the Satan-la, upon the tongue of His-azwj Prophet-saww’.[138]
وَ عَنْ أَنَسٍ، عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، قَالَ: قَالَ: إِنَّ الْجَنَّةَ تَشْتَاقُ إِلَى ثَلَاثَةٍ: عَلِيٍّ وَ عَمَّارٍ وَ سَلْمَانَ .
And from Anas (well known fabricator), from him-saww having said: ‘The Paradise is desirous to three: ‘Ali-asws, and Ammar, and Salman-ra’’.[139]
وَ عَنْ عَائِشَةَ، قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]: مَا خُيِّرَ عَمَّارٌ بَيْنَ أَمْرَيْنِ إِلَّا اخْتَارَ أَشَدَّهُمَا عَلَى بَدَنِهِ.
And from Ayesha (Non-Shia source), said, ‘Rasool-Allah-saww said: ‘Ammar was not given a choice between any two matters except he chose the one severer upon his body’.[140] (p.s. she has stolen this from Ali-asws and accredited it on Ammar)
وَ عَنْ أَحْمَدَ بِإِسْنَادِهِ، عَنْ خَالِدِ بْنِ الْوَلِيدِ، قَالَ: كَانَ بَيْنِي وَ بَيْنَ عَمَّارِ بْنِ يَاسِرٍ كَلَامٌ فَأَغْلَظْتُ لَهُ فِي الْقَوْلِ، فَانْطَلَقَ عَمَّارٌ يَشْكُونِي إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]،
And from Ahmad (in his book ‘Masnad’), by his chain from Khalid Bin Al-Waleed who said, ‘There was (heated) speech between me and Ammar Bin Yasser. I was harsh to him in the words, so Ammar went to complain to Rasool-Allah-saww’.
قَالَ: فَجَاءَ خَالِدٌ وَ هُوَ يَشْكُوهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]، قَالَ: فَجَعَلَ يُغَلِّظُهُ لَهُ وَ لَا يَزِيدُهُ إِلَّا غِلْظَةً وَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] سَاكِتٌ لَا يَتَكَلَّمُ، فَبَكَى عَمَّارٌ وَ قَالَ: أَ لَا تَرَاهُ؟. فَرَفَعَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] رَأْسَهُ، وَ قَالَ: مَنْ عَادَى عَمَّاراً عَادَاهُ اللَّهُ، وَ مَنْ أَبْغَضَ عَمَّاراً أَبْغَضَهُ اللَّهُ. قَالَ خَالِدٌ: فَخَرَجْتُ فَمَا كَانَ شَيْءٌ أَحَبَّ إِلَيَّ مِنْ رِضَى عَمَّارٍ، فَلَقِيتُهُ بِمَا رَضِيَ فَرَضِيَ.
He (the narrator) said, ‘Khalid came and he was complaining to the Prophet-saww. And he was harsh to him and did not exceed him except harshness, and the Prophet-saww was silent, not speaking. Ammar cried and said, ‘Don’t you-saww see him?’ The Prophet-saww raised his-saww head and said, ‘One who is inimical to Ammar has been inimical to Allah-azwj, and one who hates Ammar has hated Allah-azwj’. Khalid said, ‘I went out and there was nothing more beloved to me than the pleasure of Ammar, and I (always) met him with what pleased him, so he was pleased’’.[141]
وَ رُوِيَ فِي جَامِعِ الْأُصُولِ، عَنِ الْبُخَارِيِّ، عَنْ عِكْرِمَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِ فِي ذِكْرِ بِنَاءِ الْمَسْجِدِ، قَالَ: كُنَّا نَحْمِلُ لَبِنَةً لَبِنَةً وَ عَمَّارٌ لَبِنَتَيْنِ لَبِنَتَيْنِ، فَرَآهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] فَجَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] يَنْفُضُ التُّرَابَ عَنْهُ، وَ يَقُولُ: وَيْحَ عَمَّارٍ! يَدْعُوهُمْ إِلَى الْجَنَّةِ وَ يَدْعُونَهُ إِلَى النَّارِ قَالَ: وَ يَقُولُ عَمَّارٌ: أَعُوذُ بِاللَّهِ مِنَ الْفِتَنِ.
And it is reported in (the book) ‘Jamie Al-Usool’, from Al-Bukhari, from Ikrimah (Ibn Abu Jahl), from Abu Saeed Al-Khudry regarding mention of construction of the Masjid, he said, ‘We were carrying brick by brick, and Ammar (was carrying) two brick by two bricks. The Prophet-saww saw him, and Rasool-Allah-saww went on to shake off the dust from him and saying: ‘Oh Ammar! He would be calling them to the Paradise and they would be calling him to the Fire. And Ammar said, ‘I seek Refuge with Allah-azwj from the Fitna’’.
قَالَ فِيهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِنَ مَنْ عَادَاهُ فَقَدْ عَادَى اللَّهَ وَ مَنْ أَبْغَضَهُ فَقَدْ أَبْغَضَ اللَّهَ، وَ إِنَّ الْجَنَّةَ تَشْتَاقُ إِلَيْهِ، وَ إِنَّهُ مَمْلُوٌّ إِيمَاناً، وَ إِنَّ اللَّهَ أَجَارَهُ مِنَ الشَّيْطَانِ،.
The Prophet-saww said regarding him: ‘One who has been inimical to him, so he has been inimical to Allah-azwj, and one who hates him so he has hated Allah-azwj, and that the Paradise is desirous to him, and he is filled with Eman, and Allah-azwj has Sheltered him from the Satan-la’’.[142]
السابع:
The seventh –
أنّه جمع الناس على قراءة زيد بن ثابت خاصّة و أحرق المصاحف و أبطل ما لا شكّ أنّه منزل من القرآن، و أنّه مأخوذ من الرسول صلّى اللّه عليه و آله، و لو كان ذلك حسنا لسبق إليه رسول اللّه صلّى اللّه عليه و آله،
The people were united upon the recitation of Zayd Bin Sabit in particular, and he burnt the Parchments (Versions of the Quran), and invalidated what there was no doubt in it being Revealed from the Quran, and it was taken from Rasool-Allah-saww, and if that had been good, Rasool-Allah-saww would have preceded to it.
وَ سَيَأْتِي فِي كِتَابِ الْقُرْآنِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ جَمَعَ الْقُرْآنَ بَعْدَ وَفَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَمَا أَوْصَأَ بِهِ فَجَاءَ بِهِ إِلَى الْمُهَاجِرِينَ وَ الْأَنْصَارِ،
And I (Majlisi) will come with in the book of the Quran (vol 92 of Bihar) – ‘Amir Al-momineen-asws collected the Quran after the expiry of the Prophet-saww just as he-saww had bequeathed him-asws with it. He-asws came with it among the Emigrants and the Helpers.
فَلَمَّا رَأَى أَبُو بَكْرٍ وَ عُمَرُ اشْتِمَالَهُ عَلَى فَضَائِحِ الْقَوْمِ أَعْرَضَا عَنْهُ وَ أَمَرَا زَيْدَ بْنَ ثَابِتٍ بِجَمْعِ الْقُرْآنِ وَ إِسْقَاطِ مَا اشْتَمَلَ مِنْهُ عَلَى الْفَضَائِحِ،
When Abu Bakr and Umar saw his-asws inclusion upon the scandals of the people, they turned aware from it and instructed Zayd Bin Sabit to collect the Quran, and they dropped whatever had been included from it of the scandals.
وَ لَمَّا اسْتُخْلِفَ عُمَرُ سَأَلَ عَلِيّاً عَلَيْهِ السَّلَامُ أَنْ يَدْفَعَ إِلَيْهِ الْقُرْآنَ الَّذِي جَمَعَهُ لِيُحْرِقَهُوَ يُبْطِلَهُ، فَأَبَى عَلَيْهِ السَّلَامُ عَنْ ذَلِكَ، وَ قَالَ: (لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) مِنْ وُلْدِي، وَ لَا يُظْهَرُ حَتَّى يَقُومَ الْقَائِمُ مِنْ أَهْلِ الْبَيْتِ عَلَيْهِمُ السَّلَامُ فَيَحْمِلَ النَّاسَ عَلَيْهِ وَ يَجْرِيَ السُّنَّةَ عَلَى مَا يَتَضَمَّنُهُ وَ يَقْتَضِيهِ.
And when Umar became caliph, he asked Ali-asws to hand over the Quran to him which he-asws had collected in order to burn it and invalidate it. Ali-asws refused from that and said, ‘None can touch it except for the Purified ones [56:79] from my-asws children, nor will it appear (again) until Al-Qaim-asws from People-asws of the Household rises, and he-asws carries the people upon it, and the Sunnah would flow upon what he-asws takes responsibility of and is required’’.[143]
مَا رَوَاهُ الْبُخَارِيُ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] قَالَ: أَقْرَأَنِي جَبْرَئِيلُ عَلَى حَرْفٍ فَرَاجَعْتُهُ فَزَادَنِي، فَلَمْ أَزَلْ أَسْتَزِيدُهُ وَ يَزِيدُنِي حَتَّى انْتَهَى عَلَى سَبْعَةِ أَحْرُفٍ.
And it is reported by Al-Bukhari, from Ibn Abbas, ‘Rasool-Allah-saww said: ‘Jibraeel-as read out to me a letter (phrase). He-as returned and increased it for me-saww. He-as did not cease to increase it and increasing for me-saww until it ended upon seven letters (phrases)’’.[144]
وَ رُوِيَ فِي جَامِعِ الْأُصُولِ، عَنِ الْبُخَارِيِ وَ مُسْلِمٌ وَ مَالِكٌ وَ أَبُو دَاوُدَ وَ النَّسَائِيُ بِأَسَانِيدِهِمْ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، قَالَ: سَمِعْتُ هِشَامَ بْنَ حَكِيمِ بْنِ حِزَامٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ فِي حَيَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ فَاسْتَمَعْتُ لِقِرَاءَتِهِ فَإِذَا هُوَ يَقْرَؤُهُ عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يَقْرَأَنِيهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ فَكِدْتُ أُسَاوِرُهُ فِي الصَّلَاةِ، فَتَرَبَّصْتُ حَتَّى سَلَّمَ فَلَبَبْتُهُ بِرِدَائِهِ، فَقُلْتُ: مَنْ أَقْرَأَكَ هَذِهِ السُّورَةَ الَّتِي سَمِعْتُكَ تَقْرَؤُهَا؟.
And it is reported in (the book) ‘Jamie Al Usool’, from Al Bukhari, and Muslim, and Malik, and Abu Dawood, and Al Nasaie by their chains, from Umar Bin Al Khattab having said,
‘I (Umar) heard Hisham Bin Hakeem Bin Hizam reciting Surah Al-Furqan during the lifetime of Rasool-Allah-saww. I listened to his recitation, and there he was reciting upon a lot of letters (phrases) (which) Rasool-Allah-saww had not recited. I almost jumped on him during the Salat. But I waited until he had performed Salaam, then I grabbed his clothes and said, ‘Who recited this Surah to you which I hear you reciting?’
قَالَ: أَقْرَأَنِيهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ، فَقُلْتُ: كَذَبْتَ، فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ قَدْ أَقْرَأَنِيهَا عَلَى غَيْرِ مَا قَرَأْتَ، فَانْطَلَقْتُ بِهِ أَقُودُهُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]، فَقُلْتُ: إِنِّي سَمِعْتُ هَذَا يَقْرَأُ سُورَةَ الْفُرْقَانِ عَلَى حُرُوفٍ لَمْ تَقْرَأْنِيهَا. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ: أَرْسِلْهُ، اقْرَأْ يَا هِشَامُ.
He said, ‘Rasool-Allah-saww recited it to me’. I said, ‘You are lying! Rasool-Allah-saww had recited it upon other than what you recited’. I went with him and sat him to Rasool-Allah-saww and said, ‘I heard this one reciting Surah Al-Furqan upon letters (phrases) you-saww had not recited these’. Rasool-Allah-saww said: ‘Release it (without restriction). Recite, O Hisham!’
فَقَرَأَ عَلَيْهِ الْقِرَاءَةَ الَّتِي سَمِعْتُهُ يَقْرَأُ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ: كَذَلِكَ أُنْزِلَتْ، ثُمَّ قَالَ: اقْرَأْ يَا عُمَرُ. فَقَرَأْتُهُ الْقِرَاءَةَ الَّتِي أَقْرَأَنِي، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ: كَذَلِكَ أُنْزِلَتْ، إِنَّ هَذَا الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ فَاقْرَؤُا ما تَيَسَّرَ مِنْهُ.
He read the recitation to him which he had heard him recite it. Rasool-Allah-saww said: ‘That is how it has been Revealed’. Then he-saww said: ‘Recite it, O Umar!’ So, I recited the recitation which had been read out to me. Rasool-Allah-saww said: ‘That is how it has been Revealed. This Quran has been Revealed (based) upon seven letters (phrases), Therefore, recite from it what is easy for you. [73:20]’’.[145]
وَ رَوَى مُسْلِمٌ وَ التِّرْمِذِيُ وَ أَبِي دَاوُدَ وَ النَّسَائِيُ فِي صِحَاحِهِمْ وَ أَوْرَدَهُ فِي الْمِشْكَاةِ وَ فِي جَامِعِ الْأُصُولِ عَنْ أُبَيِّ بْنِ كَعْبٍ، قَالَ: كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ رَجُلٌ يُصَلِّي فَقَرَأَ قِرَاءَةً أَنْكَرْتُهَا، ثُمَّ دَخَلَ رَجُلٌ آخَرُ فَقَرَأَ قِرَاءَةً سِوَى قِرَاءَةِ صَاحِبِهِ، فَلَمَّا قَضَيْتُ الصَّلَاةَ دَخَلْنَا جَمِيعاً عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ، فَقُلْتُ: إِنَّ هَذَا قَرَأَ قِرَاءَةً أَنْكَرْتُهَا عَلَيْهِ، فَدَخَلَ آخَرُ فَقَرَأَ سِوَى قِرَاءَةِ صَاحِبِهِ،
And it is reported by Muslim, and al Tirmizi, and Abu Dawood, and Al Nasaie in the ‘Saheeh’, and it is referred in (the book) ‘Al Mishkat’, and in (the book) ‘Jamie Al Usool, from Ubayy Bin Ka’ab who said,
‘I was in the Masjid and a man entered and prayed Salat. He recited a recitation I disliked it. Then another man entered and recited a recitation same as the recitation of his companion. When they completed the Salat we all entered to see Rasool-Allah-azwj. I said, ‘This one recited a recitation I dislike upon it, then another one entered and recited same as the recitation of his companion’.
فَأَمَرَهُمَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ فَقَرَءَا فَحَسَّنَ شَأْنَهُمَا فَسُقِطَ فِي نَفْسِي مِنَ التَّكْذِيبِ وَ لَا إِذْ كُنْتُ فِي الْجَاهِلِيَّةِ، فَلَمَّا رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ مَا قَدْ غَشِيَنِي، ضَرَبَ فِي صَدْرِي فَفِضْتُ عَرَقاً، وَ كَأَنَّمَا أَنْظُرُ إِلَى اللَّهِ فَرَقاً.
The Prophet-saww ordered them both. They both recited, and excellent was their affair, and the belying dropped within myself, not even when I used to (belie) during the pre-Islamic period. When Rasool-Allah-saww saw what had overwhelmed me, he-saww tapped in my chest and I burst out sweating, and it was as if I was looking at Allah-azwj partly’.
فَقَالَ لِي: يَا أُبَيُّ! أُرْسِلَ إِلَيَّ أَنْ أَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ، فَرَدَدْتُ إِلَيْهِ: أَنْ هَوِّنْ عَلَى أُمَّتِي، فَرَدَّ إِلَيَّ الثَّانِيَةَ: اقْرَأْهُ عَلَى حَرْفَيْنِ، فَرَدَدْتُ إِلَيْهِ: أَنْ هَوِّنْ عَلَى أُمَّتِي، فَرَدَّ إِلَيَّ الثَّالِثَةَ: اقْرَأْهُ عَلَى سَبْعَةِ أَحْرُفٍ، وَ لَكَ بِكُلِّ رَدَّةٍ رَدَدْتُكَهَا مَسْأَلَةٌ تَسْأَلُنِيهَا،
He-saww said to me: ‘O Ubayy! It was Sent to me-saww to recite the Quran upon a letter (phrase). I-saww responded to Him-azwj: Ease it upon my-saww community’. He-azwj returned it to me-saww the second time: “Recite it upon two letters (phrases)!” I-saww returned to Him-azwj: ‘Ease it upon my-saww community’. He-azwj Returned to me-saww the third time: “Recite it upon seven letters (phrases), and for you-saww, with every response, I-azwj shall Respond with the question you-saww asked!”
فَقَالَ: اللَّهُمَّ اغْفِرْ لِأُمَّتِي، اللَّهُمَّ اغْفِرْ لِأُمَّتِي، وَ أَخَّرْتُ الثَّالِثَةَ لِيَوْمٍ يَرْغَبُ إِلَيَّ الْخَلْقُ كُلُّهُمْ حَتَّى إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ.
He-saww said: ‘O Allah-azwj! Forgive my-saww community! O Allah-azwj! Forgive my-saww community!’ And I-saww delayed the third for a day the whole of the people would be desirous to me-saww, even Ibrahim-as’’.[146]
وَ فِي بَعْضِهَا قَالَ: لَقِيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ جَبْرَئِيلَ، فَقَالَ: يَا جَبْرَئِيلُ! إِنِّي بُعِثْتُ إِلَى أُمَّةٍ أُمِّيِّينَ مِنْهُمُ الْعَجُوزُ وَ الشَّيْخُ الْكَبِيرُ وَ الْغُلَامُ وَ الْجَارِيَةُ وَ الرَّجُلُ الَّذِي لَا يَقْرَأُ كِتَاباً قَطُّ، فَقَالَ لِي: يَا مُحَمَّدُ! إِنَّ الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ.
And in one of it, he said, ‘Rasool-Allah-saww met Jibraeel-as and said: ‘O Jibraeel-as! I-saww am Sent to an illiterate community, from them is the old aged one, and the boy, and the girl, and the man who cannot read any writing at all!’ He-as said to me-saww: ‘O Muhammad-saww! The Quran has been Revealed upon seven letters (phrases)’’.[147]
فقد رَوَى ابْنُ عَبْدِ الْبَرِّ فِي الْإِسْتِيعَابِ فِي تَرْجَمَةِ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ أَنَّهُ قَالَ: اسْتَقْرِءُوا الْقُرْآنَ مِنْ أَرْبَعَةِ نَفَرٍ فَبَدَأَ بِابْنِ أُمِّ عَبْدٍ.
It has been reported by Ibn Abdul Birr in (the book) ‘Al Istiyab’ in the translation of Ibn Masoud,
‘From the Prophet-saww having said: ‘Recite the Quran from four persons’, and he-saww began with the son of Umm Abd’’.[148]
وَ عَنِ ابْنِ عُمَرَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَقُولُ: خُذُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ: مِنِ ابْنِ أُمِّ عَبْدٍ فَبَدَأَ بِهِ وَ مُعَاذِ بْنِ جَبَلٍ، وَ أُبَيِّ بْنِ كَعْبٍ، وَ سَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ.
And from Ibn Umar who said, ‘I heard Rasool-Allah-saww saying: ‘Take the Quran from four – From Ibn Umm Abd, so begin with him, and Muaz Bin Jabal, and Ubayy Bin Ka’ab, and Salim Mawla Abu Huzeyfa’.[149] (Non Shia source)
He (the narrator) said, ‘And he-saww said: ‘One who loves to listen to the Quran freshly, then let him listen to it from Ibn Umm Abd’.[150] (Non Shia source)
قَالَ: وَ قَالَ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ: مَنْ أَحَبَّ أَنْ يَسْمَعَ الْقُرْآنَ غَضّاً فَلْيَسْمَعْهُ مِنِ ابْنِ أُمِّ عَبْدٍ. وَ بَعْضُهُمْ يَرْوِيهِ: مَنْ أَرَادَ أَنْ يَقْرَأَ الْقُرْآنَ غَضّاً كَمَا أُنْزِلَ فَلْيَقْرَأْهُ عَلَى قِرَاءَةِ ابْنِ أُمِّ عَبْدٍ. و عن عبد اللّه مثله.
And one of them has reported: ‘One who wants to recite the Quran freshly just as it has been Revealed, then let him recite upon the recitation of Ibn Umm Abd’. And from Abdullah is similar to it’.[151] (Non Shia source)
وَ عَنْ أَبِي وَائِلٍ، قَالَ: سَمِعْتُ ابْنَ مَسْعُودٍ يَقُولُ: إِنِّي لَأَعْلَمُهُمْ بِكِتَابِ اللَّهِ وَ مَا أَنَا بِخَيْرِهِمْ، وَ مَا فِي كِتَابِ اللَّهِ سُورَةٌ وَ لَا آيَةٌ إِلَّا وَ أَنَا أَعْلَمُ فِيمَا نَزَلَتْ، وَ مَتَى نَزَلَتْ. قَالَ أَبُو وَائِلٍ: فَمَا سَمِعْتُ أَحَداً أَنْكَرَ عَلَيْهِ ذَلِكَ.
And from Abu Wail who said, ‘I heard Ibn Masoud saying, ‘I am most knowledgeable of them with the Book of Allah-azwj, and although I am not the best of them, and there is no Chapter nor any Verse in the Book of Allah-azwj except and I know regarding what it was Revealed, and when it was Revealed’. Abu Wail said, ‘I did not hear anyone deny that upon him’’.[152] (Non Shia source)
وَ عَنْ حُذَيْفَةَ قَالَ: لَقَدْ عَلِمَ الْمَحْفُوظُونَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ أَنَّ عَبْدَ اللَّهِ كَانَ مِنْ أَقْرَبِهِمْ وَسِيلَةً، وَ أَعْلَمِهِمْ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَ
And from Huzeyfa who said, ‘The memorisers from the companions of Rasool-Allah-saww had known that Abdullah was from their nearest ones of means, and their most knowledgeable with the Book of Allah-azwj’.[153] (Non Shia source)
وَ عَنْ أَبِي ظَبْيَانَ، قَالَ: قَالَ لِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ: أَيَّ الْقِرَاءَتَيْنِ تَقْرَأُ؟. قُلْتُ: الْقِرَاءَةُ الْأُولَى، قِرَاءَةُ ابْنِ أُمِّ عَبْدٍ.
And from Abu Zabyan who said, ‘Abdullah Bin Abbas said to me, ‘Which of the two recitations do you recite?’ I said, ‘The first recitation. Recitation of Ibn Umm Abd’.
فَقَالَ لِي: بَلْ هِيَ الْقِرَاءَةُ الْأَخِيرَةُ، إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ كَانَ يَعْرِضُ الْقُرْآنَ عَلَى جَبْرَئِيلَ فِي كُلِّ عَامٍ مَرَّةً، فَلَمَّا كَانَ الْعَامُ الَّذِي قُبِضَ فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ عَرَضَهُ عَلَيْهِ مَرَّتَيْنِ، فَحَضَرَ ذَلِكَ عَبْدُ اللَّهِ فَعَلِمَ مَا نُسِخَ مِنْ ذَلِكَ وَ مَا بُدِّلَ.
He said to me, ‘But it is the last recitation. Rasool-Allah-saww had presented the Quran unto Jibraeel-as once during every year. When it was the year in which Rasool-Allah-saww passed away, he-saww presented unto him-saww twice. Abdullah (Bin Masoud) was present at that, and he knew what had been Abrogated from that and what had been replaced’’.[154] (Non Shia source)
وَ عَنْ عَلْقَمَةَ، قَالَ: جَاءَ رَجُلٌ إِلَى عُمَرَ وَ هُوَ بِعَرَفَاتٍ فَقَالَ: جِئْتُكَ مِنَ الْكُوفَةِ وَ تَرَكْتُ بِهَا رَجُلًا يُمْلِي الْمَصَاحِفَ عَنْ ظَهْرِ قَلْبِهِ،
And from Al-qamah who said, ‘A man came to Umar and he was at Arafaat. He said, ‘I have come to you from Al-Kufa, and I have left a man behind at it who is filled with the Parchments (Quran) upon the back of his heart’.
فَغَضِبَ عُمَرُ غَضَباً شَدِيداً وَ قَالَ: وَيْحَكَ! وَ مَنْ هُوَ؟. قَالَ: عَبْدُ اللَّهِ بْنُ مَسْعُودٍ. قَالَ: فَذَهَبَ عَنْهُ الْغَضَبُ، وَ سَكَنَ وَ عَادَ إِلَى حَالِهِ، وَ قَالَ: وَ اللَّهِ مَا أَعْلَمُ مِنَ النَّاسِ أَحَداً هُوَ أَحَقُ بِذَلِكَ مِنْهُ.
Umar got angry with severe anger and said, ‘Woe be unto you! And who is he?’ He said, ‘Abdullah Bin Masoud’. The anger subsided from him, and he calmed down and returned to his state, and said, ‘By Allah-azwj! I do not know of anyone from the people who is more rightful with that than he is’’.[155] (Non Shia source)
قَالَ: وَ سُئِلَ عَلِيٌّ عَلَيْهِ السَّلَامُ عَنْ قَوْمٍ مِنَ الصَّحَابَةِ مِنْهُمُ ابْنُ مَسْعُودٍ، فَقَالَ: أَمَّا ابْنُ مَسْعُودٍ فَقَرَأَ الْقُرْآنَ وَ عَلِمَ السُّنَّةَ .. وَ كَفَى بِذَلِكَ.
He (Ibn Abdul Birr) said, ‘And Ali-asws was asked about a group from the companions, from the being Ibn Masoud. He-asws said: ‘As for Ibn Masoud, he read the Quran and knew the Sunnah’ – and stopped at that’’.[156]
وَ عَنْ شَقِيقٍ، عَنْ أَبِي وَائِلٍ، قَالَ: لَمَّا أَمَرَ عُثْمَانُ فِي الْمَصَاحِفِ بِمَا أَمَرَ، قَامَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ خَطِيباً، فَقَالَ: تَأْمُرُونَنِي أَنْ أَقْرَأَ الْقُرْآنَ عَلَى قِرَاءَةِ زَيْدِ بْنِ ثَابِتٍ؟ وَ الَّذِي نَفْسِي بِيَدِهِ لَقَدْ أَخَذْتُ مِنْ فِي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ سَبْعِينَ سُورَةً، وَ إِنَّ زَيْدَ بْنَ ثَابِتٍ لَذُو ذُؤَابَةٍ يَلْعَبُ مَعَ الْغِلْمَانِ،
And from Shaqeeq, from Abu Wail who said, ‘When Usman ordered regarding the Parchments (Qurans) with what he ordered, Abdullah Bin Masoud stood up and said, ‘Are you ordering me to recite the Quran upon the recitation of Zayd Bin Sabit? By the One-azwj in Whose Hand is my soul! I have taken seventy Chapters from the mouth of Rasool-Allah-azwj, and Zayd Bin Sabit was with the forelocks playing with the boys.
وَ اللَّهِ مَا نَزَلَ مِنَ الْقُرْآنِ شَيْءٌ إِلَّا وَ أَنَا أَعْلَمُ فِي أَيِّ شَيْءٍ نَزَلَ، وَ مَا أَحَدٌ أَعْلَمَ بِكِتَابِ اللَّهِ مِنِّي، وَ لَوْ أَعْلَمُ أَحَداً أَعْلَمَ مِنِّي بِكِتَابِ اللَّهِ تَبْلُغُنِيهِ الْإِبِلُ لَأَتَيْتُهُ.
By Allah-azwj! There is nothing Revealed from the Quran except and I know regarding which thing it was Revealed, and no one is more knowing with the Book of Allah-azwj than me, and if anyone was more knowing with the Book of Allah-azwj than me, give me the camels, I shall go to him’.
قَالَ: ثُمَّ اسْتَحْيَا مِمَّا قَالَ، فَقَالَ: وَ مَا أَنَا بِخَيْرِكُمْ.
He said, ‘Then he was embarrassed from what he had said, so he said, ‘And I am not the best of them’.
قَالَ شَقِيقٌ: فَقَعَدْتُ فِي الْحَلَقِ فِيهَا أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ فَمَا سَمِعْتُ أَحَداً أَنْكَرَ عَلَيْهِ وَ لَا رَدَّ مَا قَالَ.
Shaqeeq (the narrator) said, ‘I sat in a circle wherein were the companions of Rasool-Allah-saww, and I did not hear anyone deny (that) upon him, nor reject what he had said’.[157]
وَ رَوَى فِي جَامِعِ الْأُصُولِ، عَنِ الْبُخَارِيِ وَ مُسْلِمٌ وَ التِّرْمِذِيُ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ: ذُكِرَ عِنْدَهُ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ، فَقَالَ: لَا أَزَالُ أُحِبُّهُ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَقُولُ: خُذُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ، مِنْ: عَبْدِ اللَّهِ، وَ سَالِمٍ، وَ مُعَاذٍ، وَ أُبَيِّ بْنِ كَعْبٍ. اسْتَقْرِءُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ، مِنِ: ابْنِ مَسْعُودٍ فَبَدَأَ بِهِ-، وَ سَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ، وَ مُعَاذٍ، وَ أُبَيٍّ.
And it is reported in (the book) ‘Jamie Al Usool, from Al Bukhari, and Muslim, and Al Tirmizi, from Abdullah Bin Amro Bin Al Aas who said,
‘Abdullah Bin Masoud was mentioned in his presence. He said, ‘I have not ceased to love him (since) I heard Rasool-Allah-saww saying: ‘Take the Quran from four. From Abdullah, and Saalim, and Muaz, and Ubayy Bin Ka’ab. Recite the Quran from four. From Ibn Masoud, so begin with him, and Saalim Mawla Abu Huzeyfa, and Muaz and Ubayy’’.[158] (Non Shia source)
وَ فِي رِوَايَةِ التِّرْمِذِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ: خُذُوا الْقُرْآنَ مِنْ أَرْبَعَةٍ، مِنِ: ابْنِ مَسْعُودٍ، وَ أُبَيِّ بْنِ كَعْبٍ، وَ مُعَاذِ بْنِ جَبَلٍ، وَ سَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ.
And in a report of Al-Tirmizi who said, ‘Rasool-Allah-saww said: ‘Take the Quran from four. From Ibn Masoud, and Ubay Bin Ka’ab, and Muaz Bin Jabal, and Saalim Mawla Abu Huzeyfa’’.[159] (Non Shia source)
الثامن:
The Eighth –
إنّه كان يؤثر أهل بيته بالأموال العظيمة من بيت مال المسلمين، نحو ما روي أنّه دفع إلى أربعة من قريش زوّجهم بناته أربعمائة ألفي دينار، و أعطى مروان مائة ألف عند فتح إفريقية، و يروى خمس إفريقية.
He (Usman) used to prefer his family members with the great wealth from the public treasury, approximate to what is reported that he handed over to four from Quraysh to get their daughters married, and gave Marwan one hundred thousand at the conquest of Africa, and it is reported, Khums of Africa.
وَ رَوَى السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ، عَنِ الْوَاقِدِيِّ بِإِسْنَادِهِ، قَالَ: قَدِمَتْ إِبِلٌ مِنْ إِبِلِ الصَّدَقَةِ عَلَى عُثْمَانَ فَوَهَبَهَا لِلْحَارِثِ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ.
And it is reported by the seyyid, from Al-Waqidi (wahabi imam) by his chain, said, ‘Camels upon camels came as charity to Usman, and he gifted these to Al-Haris Bin Al-Hakam Bin Abu Al-Aas.[160]
وَ رُوِيَ أَيْضاً أَنَّهُ وَلَّى الْحَكَمَ بْنَ أَبِي الْعَاصِ صَدَقَاتِ قُضَاعَةَ فَبَلَغَتْ ثَلَاثَمِائَةِ أَلْفٍ فَوَهَبَهَا لَهُ حِينَ أَتَاهُ بِهَا.
And it is reported as well that he made Al-Hama Bin Abu Al-Aas in charge of the charities, a judge, and it reached three hundred thousand, and he gifted these to him when he came with it.[161]
وَ قَدْ رَوَى أَبُو مِخْنَفٍ وَ الْوَاقِدِيُّ جَمِيعاً: أَنَّ النَّاسَ أَنْكَرُوا عَلَى عُثْمَانَ إِعْطَاءَهُ سَعِيدَ بْنَ الْعَاصِ مِائَةَ أَلْفٍ، فَكَلَّمَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ الزُّبَيْرُ وَ طَلْحَةُ وَ سَعْدٌ وَ عَبْدُ الرَّحْمَنِ فِي ذَلِكَ، فَقَالَ: إِنَّ لِي قَرَابَةً وَ رَحِماً.
And it has been reported by Abu Mikhnaf and Al-Waqidi altogether that the people disliked upon Usman, his award to Saeed Bin Al-Aas of one hundred thousand. Ali-asws and Al-Zubeyr and Talha and Sa’ad and Abdul Rahman spoke to him regarding that. He said, ‘For me there are relatives and next of kin’.
فَقَالُوا: أَ مَا كَانَ لِأَبِي بَكْرٍ وَ عُمَرَ قَرَابَةٌ وَ ذُو رَحِمٍ؟!. فَقَالَ: إِنَّ أَبَا بَكْرٍ وَ عُمَرَ كَانَا يَحْتَسِبَانِ فِي مَنْعِ قَرَابَتِهِمَا، وَ أَنَا أَحْتَسِبُ فِي إِعْطَاءِ قَرَابَتِي، قَالُوا: فَهُدَاهُمَا وَ اللَّهِ أَحَبُّ إِلَيْنَا مِنْ هُدَاكَ.
They said, ‘Were there no relative and ones with kinship for Abu Bakr and Umar?!’ He said, ‘Abu Bakr and Umar were both reckoned in preventing depriving their relatives, and I reckon in giving my relatives’. They said, ‘Their guidance is more beloved to us than your guidance’’.[162]
وَ قَدْ رَوَى أَبُو مِخْنَفٍ أَنَّهُ لَمَّا قَدِمَ عَلَى عُثْمَانَ عَبْدُ اللَّهِ بْنُ خَالِدِ بْنِ أُسَيْدِ بْنِ أَبِي الْعَاصِ مِنْ مَكَّةَ وَ نَاسٌ مَعَهُ أَمَرَ لِعَبْدِ اللَّهِ بِثَلَاثِمِائَةِ أَلْفٍ وَ لِكُلِّ وَاحِدٍ وَاحِدٍ مِنَ الْقَوْمِ بِمِائَةِ أَلْفٍ، وَ صَكَّ بِذَلِكَ عَلَى عَبْدِ اللَّهِ بْنِ الْأَرْقَمِ وَ كَانَ خَازِنَ بَيْتِ الْمَالِ فَاسْتَكْثَرَهُ وَ برد الصَّكَّ بِهِ، وَ يُقَالُ إِنَّهُ سَأَلَ عُثْمَانَ أَنْ يَكْتُبَ عَلَيْهِ بِذَلِكَ كِتَابَ دَيْنٍ فَأَبَى ذَلِكَ، وَ امْتَنَعَ ابْنُ الْأَرْقَمِ أَنْ يَدْفَعَ الْمَالَ إِلَى الْقَوْمِ،
And it has been reported by Abu Mikhnaf – When Abdullah Bin Khalid Bin Aseyd Bin Abi Al-Aas arrive to Usman from Makkah and the people were with him, he ordered for Abdullah three hundred thousand, and for each one from the group, one hundred thousand, and a deed with that upon Abdullah Bin Arqam, and he was a treasurer of the public treasury, and he multiplied it and returned the deed with it. And it is said he asked Usman to write upon him with that letter, a debt, but he refused that, and Ibn Al-Arqam refused to hand over the wealth to the people.
فَقَالَ لَهُ عُثْمَانُ: إِنَّمَا أَنْتَ خَازِنٌ لَنَا فَمَا حَمَلَكَ عَلَى مَا فَعَلْتَ؟. فَقَالَ ابْنُ الْأَرْقَمِ: كُنْتُ أَرَانِي خَازِناً لِلْمُسْلِمِينَ وَ إِنَّمَا خَازِنُكَ غُلَامُكَ، وَ اللَّهِ لَا أَلِي لَكَ بَيْتَ الْمَالِ أَبَداً، وَ جَاءَ بِالْمَفَاتِيحِ فَعَلَّقَهَا عَلَى الْمِنْبَرِ، وَ يُقَالُ: بَلْ أَلْقَاهَا إِلَى عُثْمَانَ، فَدَفَعَهَا عُثْمَانُ إِلَى نَائِلٍ مَوْلَاهُ.
Usman said to him, ‘But rather, you are a treasurer for us, so what carried you upon what you did?’ Ibn Al-Arqam said, ‘You are showing me to be a treasurer for the Muslims, and rather your treasurer is your slave. By Allah-azwj! I will not be for you in the public treasury, ever!’, and he came with the keys and threw them upon the pulpit. And it is said, ‘But rather, he threw these to Usman, so Usman handed these to Na’il, his slave.
وَ رَوَى الْوَاقِدِيُّ أَنَّ عُثْمَانَ أَمَرَ زَيْدَ بْنَ ثَابِتٍ أَنْ يَحْمِلَ مِنْ بَيْتِ الْمَالِ إِلَى عَبْدِ اللَّهِ بْنِ الْأَرْقَمِ فِي عَقِيبِ هَذَا الْفِعْلِ ثَلَاثَمِائَةِ أَلْفِ دِرْهَمٍ، فَلَمَّا دَخَلَ بِهَا عَلَيْهِ قَالَ لَهُ: يَا أَبَا مُحَمَّدٍ! إِنَّ أَمِيرَ الْمُؤْمِنِينَ أَرْسَلَ إِلَيْكَ يَقُولُ لَكَ: إِنَّا قَدْ شَغَلْنَاكَ عَنِ التِّجَارَةِ وَ لَكَ ذُو رَحِمٍ أَهْلُ حَاجَةٍ، فَفَرِّقْ هَذَا الْمَالَ فِيهِمْ، وَ اسْتَعِنْ بِهِ عَلَى عِيَالِكَ.
And it is reported by Al-Waqidi (wahabi imam) that Usman ordered Zayd Bin Sabit to carry wealth from the public treasury to Abdullah Bin Al-Arqam in the consequence of this deeds, three hundred thousand Dirhams. When he entered with it to him, he said to him, ‘O Abu Muhammad! The commander of the faithful has sent a message to you, saying to you, ‘We have pre-occupied you from the trading, and for you are relative and the people of need, so distribute this wealth among them, and be assisted by it upon your dependants’.
فَقَالَ عَبْدُ اللَّهِ بْنُ الْأَرْقَمِ: مَا لِي إِلَيْهِ حَاجَةٌ وَ مَا عَمِلْتُ لِأَنْ يُثِيبَنِي عُثْمَانُ؟ وَ اللَّهِ لَئِنْ كَانَ هَذَا مِنْ مَالِ الْمُسْلِمِينَ مَا بَلَغَ قَدْرُ عَمَلِي أَنْ أُعْطَى ثَلَاثَمِائَةِ أَلْفِ دِرْهَمٍ، وَ لَئِنْ كَانَ مِنْ مَالِ عُثْمَانَ مَا أُحِبُّ أَنْ أزرأ مِنْ مَالِهِ شَيْئاً.
Abdullah Bin Al-Arqam said, ‘There is no need for me to it, and what have I done for Usman to reward me? By Allah-azwj! If this was from wealth of the Muslims, my work does not reach such that he should give me three hundred thousand Dirhams, and if it was from the wealth of Usman, I do not like to take anything from his wealth’.[163]
وَ رَوَى الْوَاقِدِيُ، عَنْ أُسَامَةَ بْنِ زَيْدٍ، عَنْ نَافِعٍ مَوْلَى الزُّبَيْرِ، عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قَالَ: أَغْزَانَا عُثْمَانُ سَنَةَ سَبْعٍ وَ عِشْرِينَ إِفْرِيقِيَةَ فَأَصَابَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ غَنَائِمَ جَلِيلَةً، فَأَعْطَى عُثْمَانُ مَرْوَانَ بْنَ الْحَكَمِ تِلْكَ الْغَنَائِمَ.
And it is reported by Al-Waqidi (wahabi imam), from Usama Bin Zaid, from Nafay a slave of Al-Zubeyr, from Abdullah Bin Al-Zubeyr who said, ‘Usman raided us in the year twenty-seven in Africa, and Abdullah Bin Sa’ad Bin Abi Sar’h achieve a lot of war booty. Usman gave Marwan Bin Al-Hakam those spoils (of war)’.[164]
وَ رَوَى الْوَاقِدِيُ، عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، عَنْ أُمِّ بَكْرٍ بِنْتِ الْمِسْوَرِ، قَالَتْ: لَمَّا بَنَى مَرْوَانَ دَارَهُ بِالْمَدِينَةِ دَعَا النَّاسَ إِلَى طَعَامِهِ وَ كَانَ الْمِسْوَرُ مِمَّنْ دَعَاهُ فَقَالَ مَرْوَانُ وَ هُوَ يُحَدِّثُهُمْ-: وَ اللَّهِ مَا أَنْفَقْتُ فِي دَارِي هَذِهِ مِنْ مَالِ الْمُسْلِمِينَ دِرْهَماً فَمَا فَوْقَهُ.
And it is reported by Al-Waqidi (wahabi imam), from Abdullah Bin Ja’far, from Umm Bakr Bint Al-Miswar, she said, ‘When Marwan built his house at Al-Medina, he called the people to his banquet, and Al-Miswar was from the one he had invited. Marwan said, and he was narrating to them, ‘By Allah-azwj! I did not spend in this house of mine from wealth of the Muslims, one Dirham and what is above it’.
فَقَالَ الْمِسْوَرُ: لَوْ أَكَلْتَ طَعَامَكَ وَ سَكَتَّ كَانَ خَيْراً لَكَ، لَقَدْ غَزَوْتَ مَعَنَا إِفْرِيقِيَةَ وَ إِنَّكَ لَأَقَلُّنَا مَالًا وَ رَقِيقاً وَ أَعْوَاناً وَ أَخَفُّنَا ثِقْلًا، فَأَعْطَاكَ ابْنُ عَمِّكَ خُمُسَ إِفْرِيقِيَةَ وَ عَمِلْتَ عَلَى الصَّدَقَاتِ فَأَخَذْتَ أَمْوَالَ الْمُسْلِمِينَ.
Al-Miswar said, ‘If I had eaten your meal and you were silent, it would have been better for you. You were in the military expedition of Africa with us and you were from us with the least wealth, and slaves, and assistants, and lightest of us in weight. Your cousin gave your Khums of Africa and made you in charge of the charities, so you took wealth of the Muslims’.[165]
وَ رَوَى الْكَلْبِيُ، عَنْ أَبِيهِ، عَنْ أَبِي مِخْنَفٍ: أَنَّ مَرْوَانَ ابْتَاعَ خُمُسَ إِفْرِيقِيَةَ بِمِائَتَيْ أَلْفِ دِرْهَمٍ وَ مِائَةِ أَلْفِ دِينَارٍ وَ كَلَّمَ عُثْمَانَ فَوَهَبَهَا لَهُ، فَأَنْكَرَ النَّاسُ ذَلِكَ عَلَى عُثْمَانَ .. هذا ما أورده السيّد رحمه اللّه من الأخبار. و روى المسعودي و غيره من مؤرّخي الخاصّة و العامّة أكثر من ذلك.
And it is reported by Kalby, from his father, from Abi Mikhnaf – ‘Marwan took the Khums of Africa of two hundred thousand Dirhams, and one hundred thousand Dinars, and spoke to Usman, and he gifted these to him. The people disliked that upon Usman’. -This is what is referred to by the Seyyid from the reports. And it is reported by Al-Masoudi and other from the historians of the special (Shias) and the general (non-Shia) Muslims, more than that’.[166]
التاسع:
The Ninth –
أنّه عطّل الحدود الواجبة كالحدّ في عبيد اللّه بن عمر، فإنّه قتل الهرمزان بعد إسلامه فلم يقد به، و قد كان أمير المؤمنين عليه السلام يطلبه.
He suspended the Obligatory legal punishment like the legal punishment regarding Ubeydullah Bin Umar, for he had killed Al-Hurmuzan after his becoming a Muslim and did not bring him to account for it, and Amir Al-Momineen-asws had sought him.
رَوَى السَّيِّدُ رَحِمَهُ اللَّهُ فِي الشَّافِي، عَنْ زِيَادِ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ أَبَانِ بْنِ صَالِحٍ: أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ أَتَى عُثْمَانَ بَعْدَ مَا اسْتُخْلِفَ، فَكَلَّمَهُ فِي عُبَيْدِ اللَّهِ وَ لَمْ يُكَلِّمْهُ أَحَدٌ غَيْرُهُ،
It is reported by Al-Seyyid in (the book) ‘Al-Shafi’ – From Ziyad Bin Abdullah, from Muhammad Bin Is’haq, from Aban Bin Salih, ‘Amir Al-Momineen-asws came to Usman after he became caliph, and spoke to him regarding Ubeydullah and did not speak to anyone apart from him.
فَقَالَ: اقْتُلْ هَذَا الْفَاسِقَ الْخَبِيثَ الَّذِي قَتَلَ امْرَأً مُسْلِماً. فَقَالَ عُثْمَانُ: قَتَلُوا أَبَاهُ بِالْأَمْسِ وَ أَقْتُلُهُ الْيَوْمَ؟!، وَ إِنَّمَا هُوَ رَجُلٌ مِنْ أَهْلِ الْأَرْضِ،
He-asws said: ‘Kill this mischief-maker (Ubeydullah Bin Umar), the wicked one who killed a Muslim person’. Usman said, ‘They killed his father (Umar) yesterday, and I should kill him today?!, and rather he is a man from people of the earth’.
فَلَمَّا أَبَى عَلَيْهِ مَرَّ عُبَيْدُ اللَّهِ عَلَى عَلِيٍّ عَلَيْهِ السَّلَامُ، فَقَالَ لَهُ: يَا فَاسِقُ! إِيهِ! أَمَا وَ اللَّهِ لَئِنْ ظَفِرْتُ بِكَ يَوْماً مِنَ الدَّهْرِ لَأَضْرِبَنَّ عُنُقَكَ، فَلِذَلِكَ خَرَجَ مَعَ مُعَاوِيَةَ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ.
When he refused to him-asws, Ubeydullah passed by Ali-asws. He-asws said to him ‘Mischief-maker! Gossiper! But by Allah-azwj, if I-asws were to win with you one day from the time, I-asws will strike off your neck’. Therefore, due to that, he came out along with Muawiya against Amir Al-Momineen-asws (at Siffeen)’.[167]
وَ رَوَى الْقُبَادُ، عَنِ الْحَسَنِ بْنِ عِيسَى، عَنْ زَيْدٍ، عَنْ أَبِيهِ: أَنَّ الْمُسْلِمِينَ لَمَّا قَالَ عُثْمَانُ: إِنِّي قَدْ عَفَوْتُ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، قَالُوا: لَيْسَ لَكَ أَنْ تَعْفُوَ عَنْهُ.
And it is reported by Al-Qubad, from Al-Hassan Bin Isa, from Zayd, from his father, ‘When Usman said, ‘I have pardoned Ubeydullah Bin Umar, the Muslims said, ‘It isn’t for you that you pardon him’.
قَالَ: بَلَى، إِنَّهُ لَيْسَ لِجُفَيْتَةَ وَ الْهُرْمُزَانِ قَرَابَةٌ مِنْ أَهْلِ الْإِسْلَامِ، وَ أَنَا أَوْلَى بِهِمَا لِأَنِّي وَلِيُّ الْمُسْلِمِينَ فَقَدْ عَفَوْتُ.
He said, ‘Yes, it isn’t for a Jufeyta and Al-Hurmuzan are relatives from the people of Islam, and I am foremost with them both because I am a ruler of the Muslims, so I have pardoned’.
فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِنَّهُ لَيْسَ كَمَا تَقُولُ، إِنَّمَا أَنْتَ فِي أَمْرِهِمَا بِمَنْزِلَةِ أَقْصَى الْمُسْلِمِينَ، وَ إِنَّمَا قَتْلُهُمَا فِي إِمْرَةِ غَيْرِكَ، وَ قَدْ حَكَمَ الْوَالِي الَّذِي قَبْلَكَ الَّذِي قُتِلَا فِي إِمَارَتِهِ بِقَتْلِهِ، وَ لَوْ كَانَ قَتْلُهُمَا فِي إِمَارَتِكَ لَمْ يَكُنْ لَكَ الْعَفْوُ عَنْهُ، فَاتَّقِ اللَّهَ! فَإِنَّ اللَّهَ سَائِلُكَ عَنْ هَذَا.
He-asws said: ‘It isn’t as you are saying. But rather, you are regarding their affairs, at the status of the furthest of the Muslims, and rather these two were killed in somebody else’s government, and he has already judged, the ruler before you in whose government they were both killed, with killing him, and if their killing had been in your government, the pardoning him would still not be for you’.
وَ لَمَّا رَأَى عُثْمَانُ أَنَّ الْمُسْلِمِينَ قَدْ أَبَوْا إِلَّا قَتْلَ عُبَيْدِ اللَّهِ أَمَرَهُ فَارْتَحَلَ إِلَى الْكُوفَةِ وَ أَقْطَعَهُ بِهَا دَاراً وَ أَرْضاً، وَ هِيَ الَّتِي يُقَالُ لَهَا: كُوَيْفَةُ ابْنِ عُمَرَ، فَعَظُمَ ذَلِكَ عِنْدَ الْمُسْلِمِينَ وَ أَكْبَرُوهُ وَ كَثُرَ كَلَامُهُمْ فِيهِ.
And when Usman saw that the Muslims had refused except killing Ubeydullah, he ordered him to depart to Al-Kufa, and cut out a piece of land to be for him and a house, and it is which is called, ‘Kuweyfa Ibn Umar’. That was grievous in the presence of the Muslims and they considered it a right thing and their talk regarding it was a lot’.[168]
وَ رُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ عَلِيِ بْنِ أَبِي طَالِبٍ عَلَيْهِمُ السَّلَامُ أَنَّهُ قَالَ: مَا أَمْسَى عُثْمَانُ يَوْمَ وُلِّيَ حَتَّى نَقَمُوا عَلَيْهِ فِي أَمْرِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، حَيْثُ لَمْ يَقْتُلْهُ بِالْهُرْمُزَانِ.
And it is reported from Abdullah son Hassan-asws Bin Ali-asws Bin Abu Talib-asws having said: ‘Usman did not forget the day he ruled until they took revenge upon him regarding the matter of Ubeydullah Bin Umar where he did not kill him for Al-Hurmuzan’.[169]
وَ رَوَى الشَّيْخُ فِي مَجَالِسِهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الصَّلْتِ، عَنِ ابْنِ عُقْدَةَ، عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ، عَنْ عَمِّهِ الْقَاسِمِ بْنِ جَعْفَرٍ الْعَلَوِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدٍ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيدٍ: أَنَّ النَّاسَ كَلَّمُوا عُثْمَانَ فِي أَمْرِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ وَ قَتْلِهِ الْهُرْمُزَانَ، فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ! قَدْ أَكْثَرْتُمْ فِي أَمْرِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ وَ الْهُرْمُزَانِ وَ إِنَّمَا قَتَلَهُ عُبَيْدُ اللَّهِ تُهَمَةً بِدَمِ أَبِيهِ، وَ إِنَّ أَوْلَى النَّاسِ بِدَمِ الْهُرْمُزَانِ اللَّهُ ثُمَّ الْخَلِيفَةُ، أَلَا وَ إِنِّي قَدْ وَهَبْتُ دَمَهُ لِعُبَيْدِ اللَّهِ!.
And it is reported by the sheykh (Tusi) in his (book) ‘Majaalis’ – From Ahmad Bin Muhammad Bin Al Salt, from Ibn Uqdah, from Ja’far Bin Abdullah Al Alawy, from his uncle Al Qasim Bin Ja’far Al Alawy, from Abdullah Bin Muhammad Bin Abdullah, from his father, from Abdullah Bin Abu Bakr Bin Muhammad, from Aasim Bin Umar Bin Qatadah, from madmoud Bin Labeed,
‘The people spoke to Usman regarding the matter of Ubeydullah Bin Umar and his killing Al-Hurmuzan. He ascended the pulpit, praised Allah-azwj and extolled upon Him-azwj, then said, ‘O you people! You are spoken a lot regarding the matter of Ubeydullah Bin Umar and Al-Hurmuzan, and rather Ubeydullah killed him accusingly for the blood of his father, and that the foremost with the blood of Al-Hurmuzan is Allah-azwj, then the caliph. Indeed! And I have hereby gifted his blood to Ubeydullah!’
فَقَامَ الْمِقْدَادُ بْنُ الْأَسْوَدِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ! مَا كَانَ لِلَّهِ كَانَ اللَّهُ أَمْلَكَ بِهِ مِنْكَ، وَ لَيْسَ لَكَ أَنْ تَهَبَ مَا اللَّهُ أَمْلَكُ بِهِ مِنْكَ،
Al-Miqdad Bin Al-Aswad-ra stood up and he-ra said, ‘Commander of the faithful! Whatever was for Allah-azwj, then Allah-azwj is more in control with it than you are, and it isn’t for you that you gift what Allah-azwj is more controlling with it than you are’.
فَقَالَ: نَنْظُرُ وَ تَنْظُرُونَ، فَبَلَغَ قَوْلُ عُثْمَانَ عَلِيّاً عَلَيْهِ السَّلَامُ فَقَالَ: وَ اللَّهِ لَئِنْ مَلَكْتُ لَأَقْتُلُ عُبَيْدَ اللَّهِ بِالْهُرْمُزَانِ، فَبَلَغَ ذَلِكَ عُبَيْدَ اللَّهِ فَقَالَ: وَ اللَّهِ لَئِنْ مَلَكَ لَفَعَلَ.
He said, ‘We shall await (for Allah-azwj and you (also) wait’. The word of Usman reached Ali-asws, and he-asws said: ‘By Allah-azwj! If I-asws have control, I-asws will kill Ubeydullah for Al-Hurmuzan’. That reached Ubeydullah. He said, ‘By Allah-azwj! If he-asws has control, he-asws will do so’’.[170]
وَ قَالَ ابْنُ الْأَثِيرِ فِي الْكَامِلِ وَ ابْنُ عَبْدِ الْبَرِّ فِي الْإِسْتِيعَابِ وَ صَاحِبُ رَوْضَةِ الْأَحْبَابِ وَ كَثِيرٌ مِنْ أَرْبَابِ السِّيَرِ: قَتَلَ عُبَيْدُ اللَّهِ بْنُ عُمَرَ بِأَبِيهِ ابْنَةَ أَبِي لُؤْلُؤَةَ وَ قَتَلَ جُفَيْتَةَ وَ الْهُرْمُزَانَ وَ أَشَارَ عَلِيٌّ عَلَيْهِ السَّلَامُ عَلَى عُثْمَانَ بِقَتْلِهِ بِهِمْ فَأَبَى،
And Ibn Al-Aseer said in (the book) ‘Al-Kamil’, and Ibn Abdul Birr in (the book) ‘Al-Istiyab’, and author of ‘Rowzat Al-Ahbaab’ and a lot from the lords (authors) of the Seerah – ‘Ubeydullah Bin Umar, for his father, had killed a daughter of Abu Lulu, and killed Jufeyta and Al-Hurmuzan, and Ali-asws indicated to Usman with killing him due to them, but he refused.
ثم ذكر في الكامل رواية يتضمّن عفو ابن هرمزان عن عبيد اللّه، و أنّ عثمان مكّنه من قتله، ثم قال: و الأول أصحّ، لأنّ عليّا عليه السلام لّما ولي الخلافة أراد قتله فهرب منه إلى معاوية بالشام، و لو كان إطلاقه بأمر وليّ الدم لم يتعرّض له عليّ عليه السلام. انتهى.
Then he mentioned in (the book) Al-Kamil’ a report guaranteeing a pardon of Ibn Hurmuzan from Ubeydullah, and that Usman had enabled him to kill him. Then he said, ‘And the first (report) is more correct because when Ali-asws was in-charge of the caliphate, he-asws wanted to kill him, but he fled from him to Muawiya at Syria, and if he had been freed by the order of the guardian of the blood, Ali-asws would not have objected to him’. End.[171]
العاشر:
The Tenth –
أنّه حمى الحمى عن المسلمين، مع أنّ رسول اللّه صلّى اللّه عليه و آله جعلهم شرعا سواء في الماء و الكلإ.
He quarantined the ‘Hima’a’ – herbage and the water, along with that Rasool-Allah-saww had made them legally the same (for all) regarding the water and the herbage.
و أجاب قاضي القضاة و غيره بأنّه حماه لإبل الصدقة، و أنّه قال: إنّما فعلت ذلك لإبل الصدقة، و قد أطلقته الآن، و أنا أستغفر اللّه.
He answered the chief justice and others that his herbage for camels is the charity, and he said, ‘But rather I did that as charity for the camels, and I have freed it now, and I seek Forgiveness of Allah-azwj’.[172]
و قد رَوَى الْبُخَارِيُ فِي صَحِيحِهِ، عَنِ ابْنِ عَبَّاسٍ وَ الصَّعْبِ بْنِ جَثَّامَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] قَالَ: لَا حِمَى إِلَّا لِلَّهِ وَ لِرَسُولِهِ.
And it has been reported by Al-Bukhari in his ‘Saheeh’, from Ibn Abbas, and Al-Sa’ab Bin Khasama that Rasool-Allah-saww said: ‘There is no ‘Hima’a’ (herbage and water) except for Allah-azwj and His-azwj Rasool-saww’.[173] (Non Shia source)
فَجَعَلَ الْحِمَى مُخْتَصّاً بِإِبِلِهِ وَ إِبِلِ الْحَكَمِ وَ خَيْلِ بَنِي أُمَيَّةَ مُنَاقَضَةً لِنَصِّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ.
He (Usman) made the Hima’a (herbage and water) to be especially for his camels, and camels of Al-Hakam, and horses of the clan of Umayya, in contradiction to his-saww text.[174] (Not a Hadith)
وَ قَالَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ الْخُطْبَةِ الشِّقْشِقِيَّةِ: أَنَّ عُثْمَانَ … حَمَى الْمَرَاعِيَ حَوْلَ الْمَدِينَةِ كُلَّهَا مِنْ مَوَاشِي الْمُسْلِمِينَ كُلِّهِمْ إِلَّا عَنْ بَنِي أُمَيَّةَ.
And Ibn Abi Al-Hadedd said in commentary of the sermon of Shaqshaqiya (No. 3 of Nahj Al-Balagah) – ‘Usman quarantined the meadows around Al-Medina, all of them from the cattle of the Muslims, all of them, except from the clan of Umayya’.[175] (Not a Hadith)
الحادي عشر:
The Eleventh –
أنّه أعطى من بيت المال الصدقة المقاتلة و غيرها، و ذلك ممّا لا يحلّ في الدين، و دفع الاعتراضات الواردة عليه مذكور في الشافي.
He gave from the public treasury the charities to the fighters and other, and that is from what is not Permissible in the Religion, and he repelled the objections referred to him – mentioned in (the book) ‘Al-Shafi’.[176] (Not a Hadith)
الثاني عشر:
The Twelfth –
إتمامه الصلاة بمنى مع كونه مسافرا، و هو مخالف للسنّة و لسيرة من تقدّمه.
His praying the complete Salat at Mina with him being a traveller, and it is opposite to the Sunnah, and the ways of the ones preceding him.
فقد رَوَى فِي جَامِعِ الْأُصُولِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ قَالَ: صَلَّى بِنَا عُثْمَانُ بِمِنًى أَرْبَعَ رَكَعَاتٍ، فَقِيلَ ذَلِكَ لِعَبْدِ اللَّهِ بْنِ مَسْعُودٍ. فَقَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ بِمِنًى رَكْعَتَيْنِ، وَ مَعَ أَبِي بَكْرٍ رَكْعَتَيْنِ، وَ مَعَ عُمَرَ رَكْعَتَيْنِ، ثُمَّ تَفَرَّقَتْ بِكُمُ الطُّرُقُ، فَيَا لَيْتَ حَظِّي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ.
And it has been reported in (the book) ‘Jamie Al-Usool’ – From Abdul Rahman Bin Yazeed who said, ‘Usman prayed with us (a Salat of) four Cycles at Mina. It was said that to Abdullah Bin Masoud. He said, ‘I prayed Salat with Rasool-Allah-saww at Mina, (Salat of) two cycles, and with Abu Bakr, two Cycles, and with Umar, two Cycles, then the ways separated with you all. Alas my share from four Cycles, two Cycles are acceptable’.[177]
وَ فِي رِوَايَةِ النَّسَائِيِ، قَالَ: صَلَّى عُثْمَانُ بِمِنًى أَرْبَعاً حَتَّى بَلَغَ ذَلِكَ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ، فَقَالَ: لَقَدْ صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ رَكْعَتَيْنِ.
And in a report of Al-Nasaie, he said, ‘Usman prayed Salat at Mina, four Cycles, until that reached Abdullah Bin Masoud. He said, ‘I had prayed with Rasool-Allah-saww, two Cycles’.[178]
وَ لَهُ فِي أُخْرَى، قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ فِي السَّفَرِ رَكْعَتَيْنِ، وَ مَعَ أَبِي بَكْرٍ رَكْعَتَيْنِ، وَ مَعَ عُمَرَ رَكْعَتَيْنِ.
And for him in another, he said, ‘I prayed with Rasool-Allah-saww during the travel, (Salat of) two Cycles, and with Abu Bakr, two Cycles, and with Umar, two Cycles’.[179]
وَ رَوَى الْبُخَارِيُ وَ مُسْلِمٌ وَ النَّسَائِيُ عَلَى مَا أَوْرَدَهُ صَاحِبُ جَامِعِ الْأُصُولِ-، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ بِمِنًى رَكْعَتَيْنِ وَ أَبُو بَكْرٍ بَعْدَهُ، وَ عُمَرُ بَعْدَ أَبِي بَكْرٍ، وَ عُثْمَانُ صَدْراً مِنْ خِلَافَتِهِ، ثُمَّ إِنَّ عُثْمَانَ صَلَّى بَعْدُ أَرْبَعاً، وَ كَانَ ابْنُ عُمَرَ إِذَا صَلَّى مَعَ الْإِمَامِ صَلَّى أَرْبَعاً، وَ إِذَا صَلَّى وَحْدَهُ صَلَّى رَكْعَتَيْنِ.
And in a report of Al-Bukhari, and Muslim, and Al Nasaie upon what is referred to by the author of ‘Jamie Al Usool’, from Abdullah Bin Umar who said, ‘Rasool-Allah-saww prayed two Cycles (shortened Salat) at Mina, and so did Abu Bakr after him-saww, and so did Umar after Abu Bakr, and so did Usman most of his caliphate. Then afterwards Usman prays it as four, and it was so that whenever Ibn Umar prayed with the prayer leader, he prayed four Cycles Salat, and when he prayed alone, prayed two Cycles’.[180] (Non Shia source)
قال: أَخْرَجَهُ الْبُخَارِيُّ وَ مُسْلِمٌ مِنْ طُرُقٍ أُخْرَى، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ أَنَّهُ: صَلَّى صَلَاةَ الْمُسَافِرِ بِمِنًى وَ غَيْرِهِ رَكْعَتَيْنِ، وَ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ رَكْعَتَيْنِ صَدْراً مِنْ خِلَافَتِهِ ثُمَّ أَتَمَّهَا أَرْبَعاً.
He said, ‘Al-Bukhari has extracted it from another way, from Rasool-Allah-saww having prayed the Salat of the traveller (shortened version) at Mina and other (places), two Cycles, and so did Abu Bakr, and Umar and Usman two Cycles in most of his caliphate. Then he prayed it complete as four’.[181] (Non Shia source)
وَ فِي رِوَايَةِ النَّسَائِيِّ مُخْتَصَرٌ، قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ بِمِنًى رَكْعَتَيْنِ، وَ مَعَ أَبِي بَكْرٍ رَكْعَتَيْنِ، وَ مَعَ عُمَرَ رَكْعَتَيْنِ.
And in a brief report of Al-Nasaie, said, ‘I prayed Salat with Rasool-Allah-saww at Mina, two Cycles, and with Abu Bakr, two Cycles, and with Umar, two Cycles’.[182]
وَ فِي جَامِعِ الْأُصُولِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ صَلَّى الصَّلَاةَ بِمِنًى رَكْعَتَيْنِ، وَ أَنَّ أَبَا بَكْرٍ صَلَّاهَا بِمِنًى رَكْعَتَيْنِ، وَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ صَلَّاهَا بِمِنًى رَكْعَتَيْنِ، وَ أَنَّ عُثْمَانَ صَلَّاهَا رَكْعَتَيْنِ شَطْرَ إِمَارَتِهِ ثُمَّ أَتَمَّهَا بَعْدُ.
And in (the book) ‘Jamie Al-Usool’ – From Urwah Bin Al-Zubeyr, ‘Rasool-Allah-saww prayed Salat at Mina, two Cycles, and Abu Bakr prayed it at Mina as two Cycles, and Umar Bin Al-Khattab prayed it at Mina, two Cycles, and Usman prayed it as two Cycles most of his rule, then he prayed it as complete afterwards’’.[183]
وَ عَنْ أَنَسٍ، قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ بِمِنًى وَ مَعَ أَبِي بَكْرٍ وَ مَعَ عُمَرَ رَكْعَتَيْنِ وَ مَعَ عُثْمَانَ صَدْراً مِنْ إِمَارَتِهِ.
And from Anas (well-known fabricator) who said, ‘I prayed Salat with Rasool-Allah-saww at Mina, and with Abu Bakr, and with Umar, two Cycles, and with Usman most of his rule’’.[184] (Non Shia source)
عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، قَالَ وَ قَدْ سُئِلَ عَنْ صَلَاةِ الْمُسَافِرِ، فَقَالَ-: حَجَجْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ فَصَلَّى رَكْعَتَيْنِ، وَ حَجَجْتُ مَعَ أَبِي بَكْرٍ فَصَلَّى رَكْعَتَيْنِ، وَ مَعَ عُمَرَ فَصَلَّى رَكْعَتَيْنِ، وَ مَعَ عُثْمَانَ سِتَّ سِنِينَ مِنْ خِلَافَتِهِ أَوْ ثَمَانِيَ سِنِينَ فَصَلَّى رَكْعَتَيْنِ. قال: أخرجه الترمذي.
From Imran Bin Huseyn, and he had asked about the Salat of the traveller. He said, ‘I performed Hajj with Rasool-Allah-saww, and he-saww prayed two Cycles, and I performed Hajj with Abu Bakr, and he prayed two Cycles, and with Umar, and he prayed two Cycles, and with Usman for six years from his caliphate, or eight year, and he prayed two Cycles’. Al Tirmizi has extracted it’.[185]
وَ عَنْ مُوسَى بْنِ سَلَمَةَ، قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ: كَيْفَ أُصَلِّي إِذَا كُنْتُ بِمَكَّةَ إِذَا لَمْ أُصَلِّ مَعَ الْإِمَامِ؟!. قَالَ: رَكْعَتَيْنِ، سُنَّةَ أَبِي الْقَاسِمِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ.
And from Musa Bin Salama who said, ‘I asked Ibn Abbas, ‘How should I pray Salat when I am in Makkah, when I do not pray with the prayer leader?!’ He said, ‘Two Cycles, being a Sunnah of Abu Al-Qasim-saww’’.[186]
وَ فِي رِوَايَةِ النَّسَائِيِ، قَالَ: تَفُوتُنِي الصَّلَاةُ فِي جَمَاعَةٍ وَ أَنَا بِالْبَطْحَاءِ مَا تَرَى أُصَلِّي؟. قَالَ: رَكْعَتَيْنِ، سُنَّةَ أَبِي الْقَاسِمِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ.
And in a report of Nasaie, said, ‘I miss the congregational Salat and I am at Al Bat’ha, what do you see I should pray?’ He said, ‘Two Cycles, being a Sunnah of Abu Al-Qasim-saww’’.[187]
وَ فِي رِوَايَةِ أَبِي دَاوُدَ وَ النَّسَائِيِ، قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] بِمِنًى وَ النَّاسُ أَكْثَرُ مَا كَانُوا، فَصَلَّى بِنَا رَكْعَتَيْنِ فِي حَجَّةِ الْوَدَاعِ.
And in a report of Abu Dawood, and al Nasaie who said, ‘I prayed Salat with Rasool-Allah-azwj at Mina, and the people were a lot as can be. He-saww prayed with us two Cycles during the farewell Hajj’’.[188]
وَ قَالَ ابْنُ الْأَثِيرِ فِي الْكَامِلِ: إِنَّ كَثِيراً مِنَ الْأَصْحَابِ عَابُوا عَلَيْهِ مَا صَنَعَ بِمِنًى،
And Ibn Al-Aseer said in (the book) ‘Al Kamil’, ‘A lot of the companions refused to him (Usman) upon what he had done at Mina.
قَالَ: وَ فِي سَنَةِ تِسْعٍ وَ عِشْرِينَ حَجَّ عُثْمَانُ فَضَرَبَ فُسْطَاطَهُ بِمِنًى وَ كَانَ أَوَّلَ فُسْطَاطٍ ضَرَبَهُ عُثْمَانُ بِمِنًى وَ أَتَمَّ الصَّلَاةَ بِهَا وَ بِعَرَفَةَ، وَ كَانَ أَوَّلُ مَا تَكَلَّمَ بِهِ النَّاسُ فِي عُثْمَانَ ظَاهِراً حِينَ أَتَمَّ الصَّلَاةَ بِمِنًى،
He said, ‘And in the year twenty nine, Usman performed Hajj and struck his tent at Mina, and it was the first tent which Usman had struck at Mina, and he prayed the complete Salat at it and at Arafaat, and it was the first of what the people spoke with regarding Usman apparently when he prayed the complete Salat at Mina.
فَعَابَ ذَلِكَ غَيْرُ وَاحِدٍ مِنَ الصَّحَابَةِ، وَ قَالَ لَهُ عَلِيٌّ (ع): مَا حَدَثَ أَمْرٌ وَ لَا قَدُمَ عَهْدٌ، وَ لَقَدْ عَهِدْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ وَ أَبَا بَكْرٍ وَ عُمَرَ يُصَلُّونَ رَكْعَتَيْنِ وَ أَنْتَ صَدْراً مِنْ خِلَافَتِكَ، فَمَا أَدْرِي مَا تَرْجِعُ إِلَيْهِ؟ أَ لَمْ تُصَلِّ فِي هَذَا الْمَكَانِ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ وَ أَبِي بَكْرٍ وَ عُمَرَ وَ صَلَّيْتَهُمَا أَنْتَ رَكْعَتَيْنِ؟.
More than one from the companion faulted that, and Ali-asws said to him: ‘Neither has a matter occurred nor has a pact preceded, and the Prophet-saww, and Abu Bakr, and Umar had prayed two Cycles, and (so have) you most of your caliphate. I-asws don’t know what you will be returning to? Did you not pray in this place with Rasool-Allah-saww, and Abu Bakr, and Umar, and had prayed it as two Cycles?’
قَالَ: بَلَى! وَ لَكِنِّي أُخْبِرْتُ أَنَّ بَعْضَ مَنْ حَجَّ مِنَ الْيَمَنِ وَ جُفَاةَ النَّاسِ قَالُوا إِنَّ الصَّلَاةَ لِلْمُقِيمِ رَكْعَتَانِ، وَ احْتَجُّوا بِصَلَاتِي وَ قَدِ اتَّخَذْتُ بِمَكَّةَ أَهْلًا وَ لِي بِالطَّائِفِ مَالٌ،
He said, ‘Yes, but most of the pilgrims are from Al-Yemen, and most of the people said that the Salat for the stayer is of two Cycles and they have argued with my Salat, and I have taken family at Makkah and there wealth for me at Al-Taif’.
فَقَالَ عَبْدُ الرَّحْمَنِ: مَا فِي هَذَا عُذْرٌ، أَمَّا قَوْلُكَ اتَّخَذْتُ بِهَا أَهْلًا فَإِنَّ زَوْجَكَ بِالْمَدِينَةِ تَخْرُجُ بِهَا إِذَا شِئْتَ وَ إِنَّهَا تَسْكُنُ بِسُكْنَاكَ، وَ أَمَّا مَالُكَ بِالطَّائِفِ، فَبَيْنَكَ وَ بَيْنَهُ مَسِيرَةُ ثَلَاثِ لَيَالٍ، وَ أَمَّا قَوْلُكَ عَنْ حَاجِّ الْيَمَنِ وَ غَيْرِهِمْ فَقَدْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ يَنْزِلُ عَلَيْهِ الْوَحْيُ وَ الْإِسْلَامُ قَلِيلٌ ثُمَّ أَبُو بَكْرٍ وَ عُمَرُ فَصَلَّوْا رَكْعَتَيْنِ، وَ قَدْ ضَرَبَ الْإِسْلَامُ بِجِرَانِهِ
Abdul Rahman said, ‘There is no excuse in this. As for your words, ‘I have taken a family at it’, your wife is at Al-Medina. You can come out with her whenever you like, and she dwells in your dwelling. As for your wealth at Al-Taif, and between you and it is a travel distance of three night. And as for your words about the pilgrims of Al-Yemen and other, Rasool-Allah-azwj, a little Revelation and greetings had been Revealed unto him-saww. Then Abu Bakr and Umar had both prayed two Cycles, and Islam has been struck in its throat’.
فَقَالَ: أَعْمَلُهُ بِمَا أَرَى. فَخَرَجَ مِنْ عِنْدِهِ فَلَاقَى ابْنَ مَسْعُودٍ، فَقَالَ: وَ الْخِلَافُ شَرٌّ، وَ قَدْ صَلَّيْتُ بِأَصْحَابِي أَرْبَعاً. فَقَالَ عَبْدُ الرَّحْمَنِ: قَدْ صَلَّيْتُ بِأَصْحَابِي رَكْعَتَيْنِ، وَ أَمَّا الْآنَ فَسَوْفَ أُصَلِّي أَرْبَعاً. قَالَ: وَ قِيلَ كَانَ ذَلِكَ سَنَةَ ثَلَاثِينَ.
He said, ‘I shall in accordance with what I opine’. He went out from his presence and met Ibn Masoud. He said, ‘And the differing is evil, and I have prayed four (cycles) with my companion’. Abdul Rahman said, ‘I have prayed four (cycles) with my companion, and as for now, so I will be praying four’. He (the narrator) said, ‘And it is said that was in the year thirty’’.[189]
وَ رَوَى نَحْوَ ذَلِكَ صَاحِبُ رَوْضَةِ الْأَحْبَابِ، وَ قَالَ: أَنْكَرَ الْأَصْحَابُ عَلَيْهِ ضَرْبَ الْفُسْطَاطِ بِمِنًى وَ إِطْعَامَهُ النَّاسَ، إِذْ كَانَ ذَلِكَ مِنْ شِعَارِ أَهْلِ الْجَاهِلِيَّةِ وَ لَمْ يُقْدِمْ عَلَيْهِ أَحَدٌ مُنْذُ بُعِثَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] إِلَى ذَلِكَ الزَّمَانِ، وَ قَدْ سَأَلُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]: لَنَضْرِبَنَّ لَكَ فُسْطَاطاً بِمِنًى، فَقَالَ: لَا، مِنَى مُنَاخُ مَنْ سَبَقَ.
And it is reported approximate to that by author of ‘Rowzat Al-Ahbaab’, and said, ‘The companions disliked upon him (Usman) of striking the tent at Mina and his feeding the people, when that was from the slogans of the people of the Pre-Islamic period, and not one had come forward to it since the Prophet-saww was Sent to that time, and they has asked Rasool-Allah-azwj, ‘Shall we strike tents for you-saww at Mina?’ He-saww had said: ‘No, Mina is acclimatisation of the one who precedes’’.[190]
وَ رُوِيَ فِي جَامِعِ الْأُصُولِ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ! أَ لَا نَبْنِي لَكَ بِمِنًى بَيْتاً يُظَلِّلُ مِنَ الشَّمْسِ؟، فَقَالَ: لَا، إِنَّمَا هُوَ مُنَاخٌ لِمَنْ سَبَقَ إِلَيْهِ.
And it is reported in (the book) ‘Jamie Al Usool, from Ayesha (Non Shia source), she said, ‘I said, ‘O Rasool-Allah-saww! Should we not build a house for you-saww at Mina, you can shade from the sun?’ He-saww said: ‘No, but rather it is an acclimatisation for the ones preceding to it’’.[191]
الثالث عشر:
The Thirteenth –
جرأته على الرسول صلّى اللّه عليه و آله و مضادّته له.،
His audacity against Rasool-Allah-saww and his countering him-saww
فقد حكى الْعَلَّامَةُ رَحِمَهُ اللَّهُ فِي كِتَابِ كَشْفِ الْحَقِ، عَنِ الْحُمَيْدِيِ قَالَ: قَالَ السُّدِّيُّ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى: (وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً) إِنَّهُ لَمَّا تُوُفِّيَ أَبُو سَلَمَةَ وَ عَبْدُ اللَّهِ بْنُ حُذَافَةَ وَ تَزَوَّجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ امْرَأَتَيْهِمَا: أُمَّ سَلَمَةَ وَ حَفْصَةَ، قَالَ طَلْحَةُ وَ عُثْمَانُ: أَ يَنْكِحُ مُحَمَّدٌ نِسَاءَنَا إِذَا مِتْنَا وَ لَا تُنْكَحُ نِسَاؤُهُ إِذَا مَاتَ؟! وَ اللَّهِ لَوْ قَدْ مَاتَ لَقَدْ أَجْلَبْنَا عَلَى نِسَائِهِ بِالسِّهَامِ،
The Allamah has narrated in the book ‘Kashf Al Haq’, from Al Humeydi who said,
‘The Seyyid said in Tafseer of Words of the Exalted: nor that you marry his wives from after him, ever! [33:53]. When Abu Salama passed away, and Abdullah Bin Huzafa, and the Prophet-saww married both their wives – Umm Salama-ra and Hafsa, Talha and Usman said, ‘Muhammad-saww can marry our wives when we die, and we cannot marry his-saww wife when he-saww passes away? By Allah-azwj! We shall take over his-saww wives by the drawing of lots’.
وَ كَانَ طَلْحَةُ يُرِيدُ عَائِشَةَ، وَ عُثْمَانُ يُرِيدُ أُمَّ سَلَمَةَ، فَأَنْزَلَ اللَّهُ تَعَالَى: (وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً إِنَّ ذلِكُمْ كانَ عِنْدَ اللَّهِ عَظِيماً* إِنْ تُبْدُوا شَيْئاً أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كانَ بِكُلِّ شَيْءٍ عَلِيماً) ، وَ أُنْزِلَ: (إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً).
And Talha wanted Ayesha, and Usman wanted Umm Salama-ra. So, Allah-azwj Revealed: And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! Surely, that would be grievous in the Presence of Allah [33:53] Whether you reveal a thing or conceal it, indeed Allah is a Knower of all things [33:54], and Revealed: Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57]’’.[192]
الرابع عشر:
The Fourteenth –
عدم إذعانه لقضاء رسول اللّه صلّى اللّه عليه و آله بالحقّ.،
His not submitting to a judgment of Rasool-Allah-saww with the truth.
فقد رَوَى الْعَلَّامَةُ رَحِمَهُ اللَّهُ فِي كَشْفِ الْحَقِ، عَنِ السُّدِّيِ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى: (وَ يَقُولُونَ آمَنَّا بِاللَّهِ وَ بِالرَّسُولِ وَ أَطَعْنا ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ مِنْ بَعْدِ ذلِكَ وَ ما أُولئِكَ بِالْمُؤْمِنِينَ) ، (وَ إِذا دُعُوا إِلَى اللَّهِ وَ رَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ وَ إِنْ يَكُنْ لَهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ أَ فِي قُلُوبِهِمْ مَرَضٌ أَمِ ارْتابُوا أَمْ يَخافُونَ أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَ رَسُولُهُ بَلْ أُولئِكَ هُمُ الظَّالِمُونَ.) الْآيَاتِ،
The Allama has reported in (the book) ‘Kashf Al-Haq’, from Al-Sudy, in the interpretation of Words of the Exalted: And they are saying, ‘We believe in Allah and in the Rasool and we obey!’ Then a group of them turned back after this, and they are not with the Momineen [24:47] And when they are called to Allah and His Rasool for him to judge between them, then a group of them are turning aside [24:48]; And if the right happens to the for them, they come to him submissively [24:49] And if the right happens to the for them, they come to him submissively [24:49] – the Verses.
وَ قَالَ: نَزَلَتْ فِي عُثْمَانَ بْنِ عَفَّانَ لَمَّا فَتَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بَنِي النَّضِيرِ فَغَنِمَ أَمْوَالَهُمْ، فَقَالَ عُثْمَانُ لِعَلِيٍّ عَلَيْهِ السَّلَامُ: ائْتِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ سَلَّمَ فَاسْأَلْهُ أَرْضَ .. كَذَا وَ كَذَا، فَإِنْ أَعْطَاكَهَا فَأَنَا شَرِيكٌ فِيهَا، وَ آتِيهِ أَنَا فَأَسْأَلُهُ إِيَّاهَا فَإِنْ أَعْطَانِيهَا فَأَنْتَ شَرِيكِي فِيهَا،
And he (Al-Sudy) said, ‘It was Revealed regarding Usman Bin Affan. When Rasool-Allah-saww conquered the clan of Al-Nazeer, he-saww attained their wealth. Usman said to Ali-asws, ‘Go to Rasool-Allah-saww and ask him-saww about such and such land, for if he-saww gives it to you-asws so I would be a partner in it. And I will go and ask him-saww of it, so if he-saww gives it then you-asws would be a partner in it’.
فَسَأَلَهُ عُثْمَانُ أَوَّلًا فَأَعْطَاهُ إِيَّاهَا، فَقَالَ لِي عَلِيٌّ عَلَيْهِ السَّلَامُ: أَشْرِكْنِي، فَأَبَى عُثْمَانُ، فَقَالَ: بَيْنِي وَ بَيْنَكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]، فَأَبَى أَنْ يُخَاصِمَهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]،
Usman asked him-saww first, and he-saww gave it to him. Ali-asws said: ‘Participate me-asws’. Usman refused. He-asws said: ‘Rasool-Allah-saww is between me-asws and you (as judge)’. He refused it taking his dispute to the Prophet-saww.
فَقِيلَ لَهُ: لِمَ لَا تَنْطَلِقُ مَعَهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]؟!، فَقَالَ هُوَ ابْنُ عَمِّهِ فَأَخَافُ أَنْ يَقْضِيَ لَهُ!. فَنَزَلَتِ الْآيَاتُ، فَلَمَّا بَلَغَ النَّبِيَّ (ص) مَا أَنْزَلَ اللَّهُ فِيهِ أَقَرَّ لِعَلِيٍّ عَلَيْهِ السَّلَامُ بِالْحَقِّ.
It was said to him, ‘Why did you not go with him-asws to the Prophet-saww?!’ He said, ‘He-asws is son-asws of his-saww uncle-as, so I feared that he-saww would judge for him-asws!’ So, the Verses were Revealed. When it reached the Prophet-saww what Allah-azwj had Revealed regarding him, he-saww acknowledge with the right being for Ali-asws’’.[193]
الخامس عشر:
The Fifteenth –
أنّه زعم أنّ في المصحف لحنا،
He (Usman) claimed that in the Parchment (Quran) there is melody.
فقد حَكَى الْعَلَّامَةُ رَحِمَهُ اللَّهُ فِي الْكِتَابِ الْمَذْكُورِ، عَنْ تَفْسِيرِ الثَّعْلَبِيِ فِي قَوْلِهِ تَعَالَى: (إِنْ هذانِ لَساحِرانِ) ، قَالَ:قَالَ عُثْمَانُ: إِنَّ فِي الْمُصْحَفِ لَحْناً. فَقِيلَ لَهُ: أَ لَا تُغَيِّرُهُ؟. فَقَالَ: دَعُوهُ! فَلَا يُحَلِّلُ حَرَاماً وَ لَا يُحَرِّمُ حَلَالًا.
The Allama has narrated in the mentioned book, from Tafseer Al-Sa’alby, regarding Words of the Exalted: ‘These two are both magicians [20:63]. He said, ‘Usman said, ‘In the Parchment (Quran) there is melody’. It was said to him, ‘Will you not change it?’ He said, ‘Leave it! Neither has a Permissible been prohibited nor has a Prohibition been permitted’’.[194]
السادس عشر:
The Sixteenth –
تقديمه الخطبتين في العيدين، و كون الصلاة مقدّمة على الخطبتين قبل عثمان ممّا تضافرت به الأخبار العاميّة.،
His advancing the two sermons during the two Eids, and the Salat happened to be ahead upon the two sermons before Usman, from what the reports of the general Muslims have been united upon.
فقد رَوَى مُسْلِمٌ فِي صَحِيحِهِ، عَنْ عَطَاءٍ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ: أَشْهَدُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] أَنَّهُ يُصَلِّي قَبْلَ الْخُطْبَةِ.
And Muslim has reported in his (book) ‘Saheeh’, from Ata’a who said, ‘I heard Ibn Abbas saying, ‘I testify upon Rasool-Allah-saww, that he-saww had prayed Salat before the sermon’’.[195]
وَ عَنْ عَطَاءٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: سَمِعْتُهُ يَقُولُ: إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] قَامَ يَوْمَ الْفِطْرِ فَصَلَّى فَبَدَأَ بِالصَّلَاةِ قَبْلَ الْخُطْبَةِ ثُمَّ خَطَبَ النَّاسَ.
And from Ata’a, from Jabir Bin Abdullah, he (the narrator) said, ‘I heard him saying that the Prophet-saww stood on the day of Al-Fitr and Prayed Salat. He-saww began with the Salat before the sermon, then he-saww addressed the people’’.[196]
وَ عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ أَبَا بَكْرٍ وَ عُمَرَ كَانُوا يُصَلُّونَ الْعِيدَيْنِ قَبْلَ الْخُطْبَةِ.
And from Nafie, from Ibn Umar, ‘The Prophet-saww, and Abu Bakr, and Umar were praying the Salat of the two Eids before the sermon’’.[197]
وَ رَوَى الْكُلَيْنِيُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عِيسَى، عَنْ يُونُسَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: الْخُطْبَةُ فِي الْعِيدَيْنِ بَعْدَ الصَّلَاةِ، وَ إِنَّمَا أَحْدَثَ الْخُطْبَةَ قَبْلَ الصَّلَاةِ عُثْمَانُ.
And it is reported by Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Isa, from Yunus, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘The sermon during the two Eids is after the Salat, and rather the sermon before the Salat was innovated by Usman’’.[198]
وَ رَوَى الشَّيْخُ فِي التَّهْذِيبِ بِإِسْنَادِهِ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ صَفْوَانَ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَحَدِهِمَا عَلَيْهِمَا السَّلَامُ فِي صَلَاةِ الْعِيدَيْنِ، قَالَ: الصَّلَاةُ قَبْلَ الْخُطْبَتَيْنِ..، وَ كَانَ أَوَّلُ مَنْ أَحْدَثَهَا بَعْدَ الْخُطْبَةِ عُثْمَانُ لَمَّا أَحْدَثَ إِحْدَاثَهُ، كَانَ إِذَا فَرَغَ مِنَ الصَّلَاةِ قَامَ النَّاسُ لِيَرْجِعُوا، فَلَمَّا رَأَى ذَلِكَ قَدَّمَ الْخُطْبَتَيْنِ وَ احْتَبَسَ النَّاسَ لِلصَّلَاةِ.
And it is reported by the sheykh in (the book) ‘Al Tahzeeb’, by his chain from Al Husayn Bin Saeed, from Safwan, from Al A’ala, from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) regarding Salat of the two Eids. He-asws said: ‘The Salat is before the two sermons, and the first one to innovate it to be after the sermon, was Usman. When he innovated it, it so happened that when he was free from the Salat, the people would stand to return. When he saw that, he brought the two sermons forward, and withheld the people for the Salat’’. [199]
السابع عشر:
The Seveteenth –
إحداثه الأذان يوم الجمعة زائدا على ما سنّه رسول اللّه صلّى اللّه عليه و آله، و هو بدعة محرّمة، و يعبّر عنه تارة ب: الأذان الثالث، لأنّ النبيّ صلّى اللّه عليه و آله شرّع للصلاة أذانا و إقامة فالزيادة ثالث، أو مع صلاة الصبح، و تارة ب: الأذان الثاني.
His innovating the Azaan on the day of Friday, in addition to what Rasool-Allah-saww had made a Sunnah with it, and it is a prohibited innovation, and it is sometimes expressed at the third Azaan, because the Prophet-saww begant for the Salat, an Azaan and an Iqaamah, so a third is an addition; or with the morning Salat, and sometimes known as the second Azaan.
و قَدْ رَوَى إِحْدَاثَ عُثْمَانَ الْأَذَانَ الثَّالِثَ يَوْمَ الْجُمُعَةِ ابْنُ الْأَثِيرِ فِي الْكَامِلِ فِي حَوَادِثِ سَنَةِ ثَلَاثِينَ مِنَ الْهِجْرَةِ، وَ رَوَاهُ صَاحِبُ رَوْضَةِ الْأَحْبَابِ، وَ رَوَاهُ مِنْ أَصْحَابِ صِحَاحِهِمُ الْبُخَارِيِ وَ أَبِي دَاوُدَ وَ التِّرْمِذِيِ وَ النَّسَائِيِ عَلَى مَا رَوَاهُ فِي جَامِعِ الْأُصُولِ عَنْهُمْ، عَنْ زَيْدِ بْنِ السَّائِبِ فِي رِوَايَاتٍ عَدِيدَةٍ:
And it has been reported, the innovating by Usman of the third Azaan on the day of Friday, by Ibn Al Aseer in (the book) ‘Al-Kamil’ regarding events of the this thirty from the Emigration, and it is reported by author of ‘Rowzat Al Ahbaab’, and it has been reported by the authors of their ‘Saheeh’ books – Al Bukhari, and Abu Dawood, and Al Tirmizi, and Al Nasaie, upon what is reported in (the book) ‘Jamie Al Usool’ from them, from Zayd Bin Al Saib in a number of reports:
مِنْهَا: أَنَّهُ كَانَ الْأَذَانُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] وَ أَبِي بَكْرٍ وَ عُمَرَ إِذَا خَرَجَ الْإِمَامُ أُقِيمَتِ الصَّلَاةُ، فَلَمَّا كَانَ عُثْمَانُ نَادَى النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ.
From these is that the Azaan was such in the ear of Rasool-Allah-saww and Abu Bakr and Umar was such, when the prayer leader came out, the Salat was established (with Iqaamah). When it was Usman, the third call (Azaan) was made upon the visitors’’.[200] (Non Shia source)
الثامن عشر:
The (second) Eighteenth –
ما ذكره في روضة الأحباب أنّه لّما حجّ في سنة ست و عشرين من الهجرة أمر بتوسيع المسجد الحرام، فابتاع دار من رضي بالبيع من الساكنين في جوار المسجد، و من لم يرض به أخذ داره قهرا، ثم لمّا اجتمعوا إليه و شكوا و تظلّموا أمر بحبسهم حتّى كلّمهم فيهم عبد اللّه بن خالد بن الوليد فشفّعه فيهم و أطلقهم.
What is mentioned in (the book) ‘Rowzat Al Ahbaab’ – When he went for Hall in the year twenty-six from the Emigration, he ordered for the expansion of the Sacred Masjid. He bought houses of the ones from the poor in the vicinity of the Masjid, who agreed to sell, and the ones who did not agree with it, he seized his house forcibly. Then, when they gathered to him and companions, and had grievances, he ordered with their imprisonment until Abdullah Bin Khalid Bin Al Waleed spoke regarding them and interceded regarding them, and he freed them.
و لا ريب في أنّ غصب الدور و جعلها مسجدا حرام في الشريعة باتّفاق المسلمين.
And there is no doubt in that usurpation of the houses and making these a Masjid is prohibited in the Law by concordance of the Muslims’.[201] (Not a Hadith)
التاسع عشر:
The (second) Nineteenth –
إنّه لم يتمكّن من الإتيان بالخطبة،
He was not able upon giving the sermon.
فقد رُوِيَ فِي رَوْضَةِ الْأَحْبَابِ أَنَّهُ لَمَّا كَانَ أَوَّلُ جُمُعَةٍ مِنْ خِلَافَتِهِ صَعِدَ الْمِنْبَرَ فَعَرَضَهُ الْعِيُّ فَعَجَزَ عَنْ أَدَاءِ الْخُطْبَةِ وَ تَرَكَهَا، فَقَالَ: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ: أَيُّهَا النَّاسُ! سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً وَ بَعْدَ عِيٍّ نُطْقاً، وَ إِنَّكُمْ إِلَى إِمَامٍ فَعَّالٍ أَحْوَجُ مِنْكُمْ إِلَى إِمَامٍ قَوَّالٍ، أَقُولُ قَوْلِي وَ اسْتَغْفِرُوا اللَّهَ لِي وَ لَكُمْ .. فَنَزَلَ.
It has been reported in (the book) ‘Rowzat Al-Ahbaab’, when it was the first Friday of his caliphate, he ascended the pulpit, his faltering was displayed. He was unable from giving the sermon, and he neglected it. He said, ‘In the Name of Allah-azwj the Beneficent, the Merciful! Glory be to Allah-azwj! After the difficulty there is ease, and after faltering there is speech, and you are more needy to a working imam than you are to a speaking imam. I am saying my word, and I seek Forgiveness of Allah-azwj for me and for you All’. Then he descended.
إِنَّهُ رَوَى أَبُو عُثْمَانَ فِي كِتَابِ الْبَيَانِ وَ التَّبْيِينِ، إِنَّ عُثْمَانَ صَعِدَ الْمِنْبَرَ فَأُرْتِجَ عَلَيْهِ. فَقَالَ: إِنَّ أَبَا بَكْرٍ وَ عُمَرَ كَانَا يُعِدَّانِ لِهَذَا الْمَقَامِ مَقَالًا، وَ أَنْتُمْ إِلَى إِمَامٍ عَادِلٍ أَحْوَجُ مِنْكُمْ إِلَى إِمَامٍ خَطِيبٍ، وَ سَآتِيكُمْ الْخُطْبَةَ عَلَى وَجْهِهَا .. ثُمَّ نَزَلَ.
It is reported by Abu Usman in the book ‘Al-Bayan Wa Al-Tibyan’ that Usman ascended the pulpit and trembled upon it. He said, ‘Abu Bakr and Umar were both delivering words at this place, and you are needier to a just imam than you are to an addressing imam, and I shall be giving you the sermon upon its aspect’. Then he descended.[202] (Not a Hadith)
العشرون:
The Twentieth –
جهله بالأحكام.،
His ignorance with the rulings.
فقد رَوَى الْعَلَّامَةُ قَدَّسَ اللَّهُ رُوحَهُ فِي كَشْفِ الْحَقِ، عَنْ صَحِيحِ مُسْلِمٍ، وَ أَوْرَدَهُ صَاحِبُ رَوْضَةِ الْأَحْبَابِ أَنَّ امْرَأَةً دَخَلَتْ عَلَى زَوْجِهَا فَوَلَدَتْ لِسِتَّةِ أَشْهُرٍ فَرُفِعَ ذَلِكَ إِلَى عُثْمَانَ فَأَمَرَ بِرَجْمِهَا، فَدَخَلَ عَلَيْهِ عَلِيٌّ عَلَيْهِ السَّلَامُ، فَقَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: (وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً) ، وَ قَالَ تَعَالَى: (وَ فِصالُهُ فِي عامَيْنِ) فَلَمْ يَصِلْ رَسُولُهُ إِلَيْهِمْ إِلَّا بَعْدَ الْفَرَاغِ مِنْ رَجْمِهَا،.
And it is reported by the Allama in (the book) ‘Kash Al Haq’, from (the book) ‘Saheeh’ Muslims’, and it is referred to by author of ‘Rowza Al-Ahbaab’ – ‘A woman entered to her husband and gave birth at six months. That was raised to Usman and he order with stoning her to death. Ali-asws entered and said: ‘Allah-azwj Mighty and Majestic is Saying: and his bearing and his weaning is of thirty months [46:15]; and the Exalted Said: and his weaning during two years: “Be thankful to Me and to your parents! To Me is the destination” [31:14]. But his-asws messenger did not arrive to them except after they were free from stoning her to death’’.
فَقَتَلَ الْمَرْأَةَ لِجَهْلِهِ بِحُكْمِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: (وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ).
So, he killed the woman out of ignorance of the Judgment of Allah-azwj Mighty and Majestic, and Allah-azwj Mighty and Majestic has Said: And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44]’.[203]
تذييل و تتميم:
Appendix and completion –
و أمّا. النكير على عثمان فظاهر مشهور من أهل الأمصار، و قطّان المدينة من الصحابة و التابعين، يغني بشهرة جملته عن تفصيله، و نحن نذكر من ذلك طرفا يستدلّ به على ما لم نذكره، فمن ذلك:.
And as for negation against Usman – It is apparent, well know from the people of the cities, and the great ones from the companions and the repentants, it is needless to go into detail, and we are mentioned a little from that to evidence by it what has not been mentioned. From that: – (Not a Hadith)
نكير أمير المؤمنين عليّ بن أبي طالب عليه السلام
Negation by Amir Al Momineen Ali Bin Abu Talib-asws –
مَا رَوَاهُ الثَّقَفِيُ مِنْ عِدَّةِ طُرُقٍ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، قَالَ: أَتَيْتُ عَلِيّاً عَلَيْهِ السَّلَامُ أَسْتَشْفِعُ بِهِ إِلَى عُثْمَانَ، فَقَالَ: إِلَى حَمَّالِ الْخَطَايَا.
What is reported by Al-Saqafi, from a number of ways, from Qays Bin Abu Hazim who said, ‘I came to Ali-asws to be interceded by him-asws to Usman. He-asws said: ‘To the bearer of sins!’’[204]
وَ رَوَى الثَّقَفِيُّ: أَنَّ الْعَبَّاسَ كَلَّمَ عَلِيّاً فِي عُثْمَانَ، فَقَالَ: لَوْ أَمَرَنِي عُثْمَانُ أَنْ أَخْرُجَ مِنْ دَارِي لَخَرَجْتُ، وَ لَكِنْ أَبَى أَنْ يُقِيمَ كِتَابَ اللَّهِ.
And it is reported by Al-Saqafi, ‘Al Abbas spoke to Ali-asws regarding Usman. He-asws said: ‘If Usman were to order me-asws to go out from my-asws house, I-asws would go out, but he refuses to establish the Book of Allah-azwj’’.[205]
وَ رَوَى الثَّقَفِيُّ، عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ، قَالَ: دَعَانِي عُثْمَانُ، فَقَالَ: أَغْنِ عَنِّي نَفْسَكَ وَ لَكَ عِيرٌ أَوَّلُهَا بِالْمَدِينَةِ وَ آخِرُهَا بِالْعِرَاقِ. فَقُلْتُ: بَخْ بَخْ قَدْ أَكْثَرْتَ لَوْ كَانَ مِنْ مَالِكَ. قَالَ: فَمِنْ مَالِ مَنْ هُوَ؟. قُلْتُ: مِنْ مَالِ قَوْمٍ ضَارَبُوا بِأَسْيَافِهِمْ.
And it is reported by Al-Saqafi, from Ali-asws having said: ‘Usman called me-asws. He said, ‘Enrich yourself-asws from me, and for you-asws would be a caravan (of goods), its beginning would be at Al-Medina and its end at Al-Iraq’. I-asws said: ‘Congratulations! Congratulations! How much (it is), if only it was from your wealth’. He said, ‘Then from whose wealth is it?’ I-asws said: ‘From the wealth of the ones who struck with their swords’.
قَالَ لِي: أَ وَ هُنَاكَ تَذْهَبُ؟!، ثُمَّ قَامَ إِلَيَّ فَضَرَبَنِي حَتَّى حَجَرَهُ عَنِّي الرَّبْوُ، وَ أَنَا أَقُولُ لَهُ: أَمَا إِنِّي لَوْ شِئْتُ لَانْتَصَفْتُ.
He said to me-asws, ‘Or, is it there you-asws are going?!’ Then he stood up and hit me-asws to the extent I-asws difficulty from the breathing, and I-asws was saying to him: ‘But, if I-asws so like, I-asws can be fair (retaliate)’’.[206]
وَ ذَكَرَ الْوَاقِدِيُّ فِي كِتَابِ الدَّارِ، قَالَ: دَخَلَ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَ عَبْدُ الرَّحْمَنِ ابْنُ عَوْفٍ وَ الزُّبَيْرُ وَ طَلْحَةُ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ عَلَى عُثْمَانَ فَكَلَّمُوهُ فِي بَعْضِ مَا رَأَوْا مِنْهُ، فَكَثُرَ الْكَلَامُ بَيْنَهُمْ، وَ كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ مِنْ أَعْظَمِهِمْ عَلَيْهِ،
And Al-Waqidi (wahabi imam) has mentioned in the book ‘Al-Dar’, he said, ‘Sa’ad Bin Abi Waqas, and Abdul Rahman Bin Awf, and Al-Zubeyr, and Talha, and Ali-asws Bin Abu Talib-asws entered to see Usman and spoke to him regarding part of what they had seen from him. There was a lot of talk between them, and Ali-asws was from their most determines ones upon him.
فَقَامَ عَلِيٌّ عَلَيْهِ السَّلَامُ مُغْضَباً فَأَخَذَ الزُّبَيْرُ بِثَوْبِهِ، فَقَالَ: اجْلِسْ، فَأَبَى، فَقَالَ عُثْمَانُ: دَعْهُ فَوَ اللَّهِ مَا عَلِمْتُ أَنَّهُ لَمَّا يكل، وَ اللَّهِ لَقَدْ عَلِمَ أَنَّهَا لَا تَكُونُ فِيهِ وَ لَا فِي وَاحِدٍ مِنْ وُلْدِهِ.
Ali-asws stood up angrily and grabbed Al-Zubeyr by his clothes and said, ‘Sit down! He refused. Usman said, ‘Leave him, for by Allah-azwj, he does not know when he will eat (take the caliphate). By Allah-azwj! I know that it will neither happen to be in him nor in any one of his children’’.[207] (Non Shia source)
وَ رَوَى الْوَاقِدِيُّ فِي كِتَابِهِ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ أَوَّلَ مَا تَكَلَّمَ النَّاسُ فِي عُثْمَانَ ظَاهِراً أَنَّهُ صَلَّى بِمِنًى أَوَّلَ وِلَايَتِهِ رَكْعَتَيْنِ حَتَّى إِذَا كَانَتِ السَّنَةُ السَّادِسَةُ أَتَمَّهَا فَعَابَ ذَلِكَ غَيْرُ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ تَكَلَّمَ فِي ذَلِكَ مَنْ يُرِيدُ أَنْ يُكْثِرَ عَلَيْهِ حَتَّى جَاءَهُ عَلِيٌّ فِي مَنْ جَاءَهُ،
And it is reported by Al Waqidi (wahabi imam) in his book, from Ibn Abbas, ‘The first of what the people spoke regarding Usman apparently is that he prayed two Cycles at Mina in the beginning of his governance until when it was the year six, he completed it (as four). That was faulted by more than one companion of the Prophet-saww, and the one who wanted to frequent upon it spoke regarding that, until Ali-asws came to him among the ones who came.
فَقَالَ: وَ اللَّهِ مَا حَدَثَ أَمْرٌ وَ لَا قَدِمَ عَهْدٌ، وَ لَقَدْ عَهِدْتُ نَبِيَّكَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ صَلَّى رَكْعَتَيْنِ ثُمَّ أَبَا بَكْرٍ وَ عُمَرَ وَ أَنْتَ صَدْراً مِنْ وِلَايَتِكَ، فَمَا هَذَا؟ قَالَ عُثْمَانُ: رَأْيٌ رَأَيْتُهُ.
He-asws said: ‘By Allah-azwj! Neither has a new matter occurred nor is there an ancient pact, and your Prophet-saww had made a pact to pray two Cycles Salat. Then Abu Bakr, and Umar, and you in most of your rule. So, what is this?’ Usman said, ‘My opinion I opined’’.[208] (Non Shia source)
نكير أُبيّ بن كعب:
Negation by Ubay Bin Ka’ab –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ بِإِسْنَادِهِ، قَالَ: جَاءَ رَجُلٌ إِلَى أُبَيِّ بْنِ كَعْبٍ، فَقَالَ: يَا أَبَا الْمُنْذِرِ! إِنَّ عُثْمَانَ قَدْ كَتَبَ لِرَجُلٍ مِنْ آلِ أَبِي مُعَيْطٍ بِخَمْسِينَ أَلْفَ دِرْهَمٍ إِلَى بَيْتِ الْمَالِ، فَقَالَ أُبَيٌّ: لَا يَزَالُ تَأْتُونِي بِشَيْءٍ مَا أَدْرِي مَا هُوَ فِيهِ؟
And Al-Saqafi mentioned in his history, by his chain, said, ‘A man came to Ubay Bin Ka’ab and said, ‘O Abu Al Munzir! Usman has written for a man from the family of Abu Mueet fifty thousand Dirhams to (take from) the public treasury’. He said, ‘You have not ceased coming to me with something, I do not know what is in it?’
فَبَيْنَا هُوَ كَذَلِكَ إِذْ مَرَّ بِهِ الصَّكُّ، فَقَامَ فَدَخَلَ عَلَى عُثْمَانَ، فَقَالَ: يَا ابْنَ الْهَاوِيَةِ! يَا ابْنَ النَّارِ الْحَامِيَةِ! أَ تَكْتُبُ لِبَعْضِ آلِ أَبِي مُعَيْطٍ إِلَى بَيْتِ مَالِ الْمُسْلِمِينَ بِصَكٍّ بِخَمْسِينَ أَلْفَ دِرْهَمٍ؟!، فَغَضِبَ عُثْمَانُ وَ قَالَ: لَوْ لَا أَنِّي قَدْ كَفَيْتُكَ لَفَعَلْتُ بِكَ كَذَا وَ كَذَا.
While he was like that when the deed passed by him. He stood up and entered to see Usman. He said, ‘O son of Al-Hawiya (blazing fire of Hell)! O son of the overwhelming fire (of Hell)! Are you writing a deed for the family of Abu Mueet to (take from) the public treasury of the Muslims, a deed of fifty thousand Dirham?!’ Usman was angered and said, ‘Had I not been restrained, I would have done such and such with you!’’[209]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، قَالَ: فَقَامَ رَجُلٌ إِلَى أُبَيِّ بْنِ كَعْبٍ، فَقَالَ: يَا أَبَا الْمُنْذِرِ! أَ لَا تُخْبِرُنِي عَنْ عُثْمَانَ مَا قَوْلُكَ فِيهِ؟ فَأَمْسَكَ عَنْهُ، فَقَالَ لَهُ الرَّجُلُ: جَزَاكُمُ اللَّهُ شَرّاً يَا أَصْحَابَ مُحَمَّدٍ! شَهِدْتُمُ الْوَحْيَ وَ عَايَنْتُمُوهُ ثُمَّ نَسْأَلُكُمُ التَّفَقُّهَ فِي الدِّينِ فَلَا تُعَلِّمُونَّا؟!.
And Al-Saqafi mentioned in his history. He said, ‘A man stood up to Ubay Bin Ka’ab and said, ‘O Abu Al Munzir! Will you inform me about Usman what your words were regarding him?’ He withheld from him. The man said to him, ‘May Allah-azwj Recompense you evil, O companion of Muhammad-saww! You witnessed the Revelation and witnessed him-saww, then we ask you for the pondering in the Religion and you are not letting us know?!’
فَقَالَ أُبَيٌّ عِنْدَ ذَلِكَ: هَلَكَ أَصْحَابُ الْعُقْدَةِ وَ رَبِّ الْكَعْبَةِ، أَمَا وَ اللَّهِ مَا عَلَيْهِمْ آسَى وَ لَكِنْ آسَى عَلَى و مَنْ أُهْلِكُوا. وَ اللَّهِ لَئِنْ أَبْقَانِيَ اللَّهُ إِلَى يَوْمِ الْجُمُعَةِ لَأَقُومَنَّ مَقَاماً أَتَكَلَّمُ فِيهِ بِمَا أَعْلَمُ، أَ قُتِلْتُ أَوِ اسْتُحْيِيتُ، فَمَاتَ رَحِمَهُ اللَّهُ يَوْمَ الْخَمِيسِ.
Ubay said at that, ‘The companions of the knot (agreement) are destroyed, by the Lord-azwj of Kaaba! But, by Allah-azwj! There is no sorrow upon them, but sorrow is upon the ones they destroyed. If Allah-azwj were to Keep me alive up to the day of Friday, I shall stand in a place and speak regarding him with what I know, whether I am killed or let to live’. He died on the day of Thursday’.[210] (Not a Hadith)
نكير أبي ذر:
Negation by Abu Zarr-ra –
رَوَى الثَّقَفِيُّ فِي تَارِيخِهِ بِإِسْنَادِهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: اسْتَأْذَنَ أَبُو ذَرٍّ عَلَى عُثْمَانَ فَأَبَى أَنْ يَأْذَنَ لَهُ، فَقَالَ لِي: اسْتَأْذِنْ لِي عَلَيْهِ.
It is reported by Al-Saqafi in his history by his chain, from Ibn Abbas who said, ‘Abu Zarr-ra sought permission to see Usman, but he refused to give permission to him-ra. He-ra said to me, ‘Seek permission for me-ra to see him’.
قَالَ ابْنُ عَبَّاسٍ: فَرَجَعْتُ إِلَى عُثْمَانَ فَاسْتَأْذَنْتُ لَهُ عَلَيْهِ، قَالَ: إِنَّهُ يُؤْذِينِي. قُلْتُ: عَسَى أَنْ لَا يَفْعَلَ، فَأَذِنَ لَهُ مِنْ أَجْلِي، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ: اتَّقِ اللَّهَ يَا عُثْمَانُ!، فَجَعَلَ يَقُولُ: اتَّقِ اللَّهَ .. وَ عُثْمَانُ يَتَوَعَّدُهُ،
Ibn Abbas said, ‘I returned to Usman and sought permission for him-ra. He said, ‘He hurts me’. I said, ‘Perhaps he will not do it, so permit for him for my sake’. When he-ra entered to see him, he-ra said, ‘Fear Allah-azwj, O Usman!’ He-ra went on saying, ‘Fear Allah-azwj!’ And Usman kept threatening him-ra.
قَالَ أَبُو ذَرٍّ: إِنَّهُ قَدْ حَدَّثَنِي نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ يُجَاءُ بِكَ وَ بِأَصْحَابِكَ يَوْمَ الْقِيَامَةِ فَتُبْطَحُونَ عَلَى وُجُوهِكُمْ، فَتَمُرُّ عَلَيْكُمُ الْبَهَائِمُ فَتَطَؤُكُمْ كُلُّ مَا مَرَّتْ آخِرُهَا رُدَّتْ أَوَّلُهَا، حَتَّى يُفْصَلَ بَيْنَ النَّاسِ.
Abu Zarr-ra said, ‘The Prophet-saww of Allah-azwj had narrated to me-ra about you and your two companions (Abu Bakr and Umar) on the Day of Qiyamah. You will be Flung upon your faces, and the beasts would be passing over you. They will trample you every time its last one passes by, its first ones would return until it has been decided between the people’.
قَالَ يَحْيَى بْنُ سَلَمَةَ: فَحَدَّثَنِي الْعَرْزَمِيُّ أَنَّ فِي هَذَا الْحَدِيثِ: تَرْفَعُونِي حَتَّى إِذَا كُنْتُمْ مَعَ الثُّرَيَّا ضُرِبَ بِكُمْ عَلَى وُجُوهِكُمْ فَتَطَأُكُمُ الْبَهَائِمُ.
Yahya Bin Salama said, ‘Al-Arzamy narrated to me that in this Hadeeth (he-ra said): ‘You will be raised until when you are with the sun, they will strike with you upon your face, and the beasts will trample you’’. [211]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ: أَنَّ أَبَا ذَرٍّ لَمَّا رَأَى أَنَّ عُثْمَانَ قَدْ أَمَرَ بِتَحْرِيقِ الْمَصَاحِفِ، فَقَالَ: يَا عُثْمَانُ! لَا تَكُنْ أَوَّلَ مَنْ حَرَقَ كِتَابَ اللَّهِ فَيَكُونَ دَمُكَ أَوَّلَ دَمٍ يُهَرَاقُ.
And Al-Saqafi mentioned in his history, ‘When Abu Zarr-ra saw that Usman had ordered with burning the Parchments (Qurans), he-ra said, ‘O Usman! You will not happen to be the first one to burn the Book of Allah-azwj, so your blood would be the first blood to be shed’.[212]
وَ ذَكَرَ فِي تَارِيخِهِ، عَنْ ثَعْلَبَةَ بْنِ حَكِيمٍ، قَالَ: بَيْنَا أَنَا جَالِسٌ عِنْدَ عُثْمَانَ وَ عِنْدَهُ أُنَاسٌ مِنْ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مِنْ أَهْلِ بَدْرٍ وَ غَيْرِهِمْ فَجَاءَ أَبُو ذَرٍّ يَتَوَكَّأُ عَلَى عَصَاهُ، فَقَالَ: السَّلَامُ عَلَيْكُمْ. فَقَالَ: اتَّقِ اللَّهَ يَا عُثْمَانُ! إِنَّكَ تَسْمَعُ .. كَذَا وَ كَذَا، وَ تَصْنَعُ .. كَذَا وَ كَذَا .. وَ ذَكَرَ مَسَاوِيَهُ،
And he mentioned in his history, from Sa’alba Bin Hakeem who said, ‘While I was seated in the presence of Usman and with him were people from companions of Muhammad-saww, from the participants of Badr and others, Abu Zarr-ra came leaning upon his-ra stick. He-ra said, ‘The greetings be unto you all!’ He-ra said: ‘Fear Allah-azwj, O Usman! You heard such and such, and you did such and such’ – and he-ra mentioned his evil deeds.
فَسَكَتَ عُثْمَانُ حَتَّى إِذَا انْصَرَفَ، قَالَ: مَنْ يَعْذِرُنِي مِنْ هَذَا الَّذِي لَا يَدَعُ مَسَاءَةً إِلَّا ذَكَرَهَا. فَسَكَتَ الْقَوْمُ فَلَمْ يُجِيبُوهُ، فَأَرْسَلَ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ، فَجَاءَ، فَقَامَ فِي مَقَامِ أَبِي الذَّرِّ، فَقَالَ: يَا أَبَا الْحَسَنِ! مَا تَرَى أَبَا الذَّرِّ لَا يَدَعُ لِي مَسَاءَةً إِلَّا ذَكَرَهَا؟.
Usman was silent until when he-ra left, he said, ‘Who will excuse me from this one who does not leave any evil deed except he-ra mentioned it?’ The group was silent and did not answer him. He sent for Ali-asws. He-asws came and stood in the place of Abu Zarr-ra. He said, ‘O Abu Al-Hassan-asws! What is your-asws view, Abu Zarr-ra does not leave any evil deed except he-ra mentions it?’
فَقَالَ: يَا عُثْمَانُ! إِنِّي أَنْهَاكَ عَنْ أَبِي ذَرٍّ، يَا عُثْمَانُ أَنْهَاكَ عَنْ أَبِي ذَرٍّ .. ثَلَاثَ مَرَّاتٍ-، اتْرُكْهُ كَمَا قَالَ اللَّهُ تَعَالَى لِمُؤْمِنِ آلِ فِرْعَوْنَ: (إِنْ يَكُ كاذِباً فَعَلَيْهِ كَذِبُهُ وَ إِنْ يَكُ صادِقاً يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ).
He-asws said: ‘O Usman! I-asws forbid you from Abu Zarr-ra. O Usman! I-asws forbid you from Abu Zarr-ra’ – three times. ‘Leave him-ra alone just as Allah-azwj the Exalted Said for Momin of people of Pharaoh-la: if he happens to be a liar, then upon him would be his lie, and if he happens to be truthful, some of that which he promises you will afflict you. Surely Allah does not Guide one who is extravagant, a liar. [40:28]’.
قَالَ لَهُ عُثْمَانُ: بِفِيكَ التُّرَابُ!. قَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: بَلْ بِفِيكَ التُّرَابُ، ثُمَّ انْصَرَفَ.
Usman said to him-asws, ‘In your-asws mouth be the dust!’. Ali-asws said to him: ‘But in your mouth be the dust’. Then he-asws left’’.[213]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ: أَنَّ أَبَا ذَرٍّ أُلْقِيَ بَيْنَ يَدَيْ عُثْمَانَ، فَقَالَ: يَا كَذَّابُ!. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: مَا هُوَ بِكَذَّابٍ. قَالَ: بَلَى، وَ اللَّهِ إِنَّهُ لَكَذَّابٌ. قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: مَا هُوَ بِكَذَّابٍ. قَالَ عُثْمَانُ: التَّرْبَاءُ فِي فِيكَ يَا عَلِيُّ!. قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: بَلِ التَّرْبَاءُ فِي فِيكَ يَا عُثْمَانُ.
And Al-Saqafi mentioned in his history, ‘Abu Zarr-ra was thrown in front of Usman. He said, ‘O liar!’ Ali-asws said: ‘He-asws is not a liar’. He said, ‘Yes, by Allah-azwj, he is a liar’. Ali-asws said: ‘He-ra is not a liar’. Usman said, ‘The dust be in your-asws mouth, O Ali-asws!’ Ali-asws said: ‘But, the dust be in your mouth, O Usman!’.
قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ عَلَى ذِي لَهْجَةٍ أَصْدَقَ مِنْ أَبِي ذَرٍّ.
Ali-asws said: ‘I-asws heard Rasool-Allah-saww saying: ‘Neither has the green (sky) shaded not has the dust (ground) carried anyone with a tone more truthful than that of Abu Zarr-ra’’.
قَالَ: أَمَا وَ اللَّهِ عَلَى ذَلِكَ لَأُسَيِّرَنَّهُ. قَالَ أَبُو ذَرٍّ: أَمَا وَ اللَّهِ لَقَدْ حَدَّثَنِي خَلِيلِي عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ أَنَّكُمْ تُخْرِجُونِّي مِنْ جَزِيرَةِ الْعَرَبِ.
He said, ‘But, by Allah-azwj, upon that I shall imprison him-ra’. Abu Zarr-ra said, ‘But, by Allah-azwj, my-ra friend-saww, upon him-saww be the Salawat and greetings, had narrated to me-ra that you would be expelling me from the Arabian Peninsula’’.[214]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ سَهْلِ بْنِ السَّاعِدِيِّ، قَالَ: كَانَ أَبُو ذَرٍّ جَالِساً عِنْدَ عُثْمَانَ وَ كُنْتُ عِنْدَهُ جَالِساً إِذْ قَالَ عُثْمَانُ: أَ رَأَيْتُمْ مَنْ أَدَّى زَكَاةَ مَالِهِ هَلْ فِي مَالِهِ حَقٌّ غَيْرُهُ؟.
And Al-Saqafi in his history, from Sahl Bin Sa’adi, said, ‘Abu Zarr-ra was seated in the presence of Usman, and I was seated with him when Usman said, ‘What is your view of the one who gives Zakaat of his wealth, is there in his wealth any right of others?’
قَالَ كَعْبٌ: لَا، فَدَفَعَ أَبُو ذَرٍّ بِعَصَاهُ فِي صَدْرِ كَعْبٍ، ثُمَّ قَالَ: يَا ابْنَ الْيَهُودِيَّيْنِ! أَنْتَ تُفَسِّرُ كِتَابَ اللَّهِ بِرَأْيِكَ: (لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ …) إِلَى قَوْلِهِ: (وَ آتَى الْمالَ عَلى حُبِّهِ ذَوِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينَ) ،
Ka’ab said, ‘No’. Abu Zarr-ra pushed him with his-ra stick in the chest of Ka’ab, then said, ‘O son of the two Jews! Are you the one interpreting the Book of Allah-azwj with your opinion: It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, – up to His-azwj Words: and gives the wealth over his own love (for it) to the ones with relationships, and the orphans, and the poor, [2:177]?’
ثُمَّ قَالَ: أَ لَا تَرَى أَنَّ عَلَى الْمُصَلِّي بَعْدَ إِيتَاءِ الزَّكَاةِ حَقّاً فِي مَالِهِ؟!، ثُمَّ قَالَ عُثْمَانُ: أَ تَرَوْنَ بَأْساً أَنْ نَأْخُذَ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ مَالًا فَنُفَرِّقُهُ فِيمَا يَنُوبُنَا مِنْ أَمْرِنَا ثُمَّ نَقْضِيهِ؟،
Then he-ra said, ‘What is your view upon the praying one after giving the Zakaat, is there a right in his wealth?!’ Then Usman said, ‘Are you seeing a problem if we were to take wealth from the public treasury of the Muslims, so we spend in what we intend from our affairs, then we pay it back?’
ثُمَّ قَالَ أُنَاسٌ مِنْهُمْ: لَيْسَ بِذَلِكَ بَأْسٌ. وَ أَبُو ذَرٍّ سَاكِتٌ، فَقَالَ عُثْمَانُ: يَا كَعْبُ! مَا تَقُولُ؟. فَقَالَ كَعْبٌ: لَا بَأْسَ بِذَلِكَ، فَرَفَعَ أَبُو ذَرٍّ عَصَاهُ فَوَجَأَ بِهَا فِي صَدْرِهِ، ثُمَّ قَالَ: أَنْتَ يَا ابْنَ الْيَهُودِيَّيْنِ تُعَلِّمُنَا دِينَنَا؟!. فَقَالَ عُثْمَانُ: مَا أَكْثَرَ أَذَاكَ لِي وَ أَوْلَعَكَ بِأَصْحَابِيَ؟! الْحَقْ بِمَكِينِكَ وَ غَيِّبْ عَنِّي وَجْهَكَ.
Then some people from them said, ‘There is no problem with that’, and Abu Zarr-ra was silent. Usman said, ‘O Ka’ab! What are you saying?’ Ka’ab said, ‘There is no problem with that’. Abu Zarr-ra raised his-ra stick and pained him in his chest, then said, ‘You, O son of the two Jews, you will teach us our Religion?!’ Usman said, ‘How frequently is your-ra hurting me and being foremost with my companions?! Join up with your-ra dwelling and hide your face from me!’’[215]
وَ ذَكَرَ الثَّقَفِيُّ، عَنِ الْحُسَيْنِ بْنِ عِيسَى بْنِ زَيْدٍ، عَنْ أَبِيهِ: أَنَّ أَبَا ذَرٍّ أَظْهَرَ عَيْبَ عُثْمَانَ وَ فِرَاقَهُ لِلدِّينِ، وَ أَغْلَظَ لَهُ حَتَّى شَتَمَهُ عَلَى رُءُوسِ النَّاسِ وَ بَرِئَ مِنْهُ، فَسَيَّرَهُ عُثْمَانُ إِلَى الشَّامِ.
And Al-Saqafi mentioned, from Al-Husayn Bin Isa Bin Zayd, from his father, ‘Abu Zarr-ra revealed the faults of Usman and his separating from the Religion, and was harsh to him until he-ra reviled him upon the heads of people, and disavowed from him. So, Usman sent him-ra to Syria’’.
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ عَبْدِ الرَّحْمَنِ: أَنَّ أَبَا ذَرٍّ زَارَ أَبَا الدَّرْدَاءِ بِحِمْصٍ فَمَكَثَ عِنْدَهُ لَيَالِيَ فَأَمَرَ بِحِمَارِهِ فَأَوْكَفَ، فَقَالَ أَبُو الدَّرْدَاءِ: لَا أَرَانِيَ اللَّهُ مشيعك، وَ أَمَرَ بِحِمَارِهِ فَأُسْرِجَ. فَسَارَا جَمِيعاً عَلَى حِمَارَيْهِمَا،
And Al-Saqafi mentioned in his history, from Abdul Rahman, ‘Abu Zarr-ra visited Abu Al-Darda’a at Homs. He stayed with with him for (some) nights. He instructed with his-ra donkey to be paused. Abu Al-Darda’a said, ‘May Allah-azwj not Show me your-ra walk’, and instructed with his donkey to be saddled. They both travelled upon their donkeys.
فَلَقِيَا رَجُلًا شَهِدَ الْجُمُعَةَ عِنْدَ مُعَاوِيَةَ بِالْجَابِيَةِ فَعَرَفَهُمَا الرَّجُلُ وَ لَمْ يَعْرِفَاهُ فَأَخْبَرَهُمَا خَبَرَ النَّاسِ، ثُمَّ إِنَّ الرَّجُلَ قَالَ: وَ خَبَرٌ آخَرُ كَرِهْتُ أَنْ أُخْبِرَكُمْ بِهِ الْآنَ وَ أَرَاكُمْ تَكْرَهَانِهِ، قَالَ أَبُو الدَّرْدَاءِ: لَعَلَّ أَبَا ذَرٍّ قَدْ نُفِيَ؟. قَالَ: نَعَمْ وَ اللَّهِ،
They met a man attending the Friday (Salat) with Muawiya at Al-Jabiya, and they did not recognise him. He informed them news of the people, then the man said, ‘And another news I dislike to inform you with it now, and I you will dislike it. Abu Al-Darda’a said, ‘Perhaps Abu Zarr-ra has been exiled?’ He said, ‘Yes, by Allah-azwj’.
فَاسْتَرْجَعَ أَبُو الدَّرْدَاءِ وَ صَاحِبُهُ قَرِيباً مِنْ عَشْرِ مَرَّاتٍ، ثُمَّ قَالَ أَبُو الدَّرْدَاءِ: فَارْتَقِبْهُمْ وَ اصْطَبِرْ كَمَا قِيلَ لِأَصْحَابِ النَّاقَةِ، اللَّهُمَّ إِنْ كَانُوا كَذَّبُوا أَبَا ذَرٍّ فَإِنِّي لَا أُكَذِّبُهُ! وَ إِنِ اتَّهَمُوهُ فَإِنِّي لَا أَتَّهِمُهُ! وَ إِنِ اسْتَغَشُّوهُ فَإِنِّي لَا أَسْتَغِشُّهُ!
Abu Al-Darda’a and his companion said, ‘We are from Allah-azwj and are returning to Him-azwj, about ten times. Then Abu Al Darda’a said, ‘therefore watch them and be patient [54:27], just as was said to companions of the camel. O Allah-azwj If they have belied Abu Zarr-ra, so I am not belying him-ra! And if they have accused him-ra, so I do not accuse him-ra! And if they have debased him, so I am not debasing him!
إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يَأْتَمِنُهُ حَيْثُ لَا يَأْتَمِنُ أَحَداً، وَ يُسِرُّ إِلَيْهِ حَيْثُ لَا يُسِرُّ إِلَى أَحَدٍ، أَمَا وَ الَّذِي نَفْسُ أَبِي الدَّرْدَاءِ بِيَدِهِ لَوْ أَنَّ أَبَا ذَرٍّ قَطَعَ يَمِينِي مَا أَبْغَضْتُهُ بَعْدَ مَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ عَلَى ذِي لَهْجَةٍ أَصْدَقَ مِنْ أَبِي ذَرٍّ.
Rasool-Allah-saww had trusted him-ra when no one trusted him-ra, and was cheerful to him-ra when he-saww was not cheerful to anyone. But, by the One-azwj in Whose Hand is the soul of Abu Al-Darda’a! Even if Abu Zarr-ra were to cut off my right hand, I will not hate him-ra after having heard Rasool-Allah-saww saying: ‘Neither has the green (sky) shaded, nor has the dust (ground) carried upon a tone more truthful than Abu Zarr-ra’’.[216]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ بِإِسْنَادِهِ، قَالَ: قَامَ مُعَاوِيَةُ خَطِيباً بِالشَّامِ، فَقَالَ: أَيُّهَا النَّاسُ! إِنَّمَا أَنَا خَازِنٌ فَمَنْ أَعْطَيْتُهُ فَاللَّهُ يُعْطِيهِ وَ مَنْ حَرَمْتُهُ فَاللَّهُ يَحْرِمُهُ، فَقَامَ إِلَيْهِ أَبُو ذَرٍّ، فَقَالَ: كَذَبْتَ وَ اللَّهِ يَا مُعَاوِيَةُ، إِنَّكَ لَتُعْطِي مَنْ حَرَمَ اللَّهُ وَ تَمْنَعُ مَنْ أَعْطَى اللَّهُ.
And Al-Saqafi mentioned in his history, by his chain, said, ‘Muawiya stood up addressing at Syria. He said, ‘O you people! But rather, I am a treasurer. So, the one who gives, Allah-azwj would Give him, and one who deprives, Allah-azwj would Deprive him!’ Abu Zarr-ra stood up to him and said, ‘You are lying, by Allah-azwj, O Muawiya! You give to the one, whom Allah-azwj has Prohibited, and deprive the one whom Allah-azwj has (Commanded to) give’’.[217]
وَ ذَكَرَ الثَّقَفِيُّ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي ذَرٍّ، قَالَ: قُلْتُ لِمُعَاوِيَةَ: أَمَّا أَنَا فَأَشْهَدُ أَنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: إِنَّ أَحَدَنَا فِرْعَوْنُ هَذِهِ الْأُمَّةِ. فَقَالَ مُعَاوِيَةُ: أَمَّا أَنَا فَلَا.
And Al-Saqafi mentioned, from Ibrahim Al-Taymi, from his father, from Abu Zarr-ra having said, ‘I-ra said to Muawiya, ‘As for I-ra, so I-ra testify that I-ra heard Rasool-Allah-saww saying: ‘One of you is a Pharaoh-la of this community’. Muawiya said, ‘As for I, so no’’.[218]
وَ عَنْهُ، عَنْ عَبْدِ الْمَلِكِ ابْنِ أَخِي أَبِي ذَرٍّ، قَالَ: كَتَبَ مُعَاوِيَةُ إِلَى عُثْمَانَ: إِنَّ أَبَا ذَرٍّ قَدْ حَرَّفَ قُلُوبَ أَهْلِ الشَّامِ وَ بَغَّضَكَ إِلَيْهِمْ فَمَا يَسْتَفْتُونَ غَيْرَهُ، وَ لَا يَقْضِي بَيْنَهُمْ إِلَّا هُوَ،
And from him, from Abdul Malik, cousin of Abu Zarr-ra who said, ‘Muawiya wrote to Usman, ‘Abu Zarr has deflected the hearts of the people of Syria and made you hateful to them, so they are not asking for a verdict apart from his-ra, and no one is judging between them except him-ra’.
فَكَتَبَ عُثْمَانُ إِلَى مُعَاوِيَةَ: أَنِ احْمِلْ أَبَا ذَرٍّ عَلَى نَابٍ صَعْبَةٍ وَ قَتَبٍ، ثُمَّ ابْعَثْ مَعَهُ مَنْ يَنْجَشُ بِهِ نَجْشاً عَنِيفاً حَتَّى يَقْدَمَ بِهِ عَلَيَّ،
Usman wrote to Muawiya, ‘Carry Abu Zarr-ra upon a difficult camel with (small) hump, then send with him-ra one who would be violent with it with vehement violence, until he arrives with him to me’.
قَالَ: فَحَمَلَهُ مُعَاوِيَةُ عَلَى نَاقَةٍ صَعْبَةٍ عَلَيْهَا قَتَبٌ مَا عَلَى الْقَتَبِ إِلَّا مِسْحٌ، ثُمَّ بَعَثَ مَعَهُ مَنْ يُسَيِّرُهُ سَيْراً عَنِيفاً، وَ خَرَجْتُ مَعَهُ فَمَا لَبِثَ الشَّيْخُ إِلَّا قَلِيلًا حَتَّى سَقَطَ مَا يَلِي الْقَتَبَ مِنْ لَحْمِ فَخِذَيْهِ وَ قُرِحَ، فَكُنَّا إِذَا كَانَ اللَّيْلُ أَخَذْتُ مُلَائِي فَأَلْقَيْتُهُمَا تَحْتَهُ،
He (the narrator) said, ‘Muawiya had him carried upon a difficult camel having a small hump upon it, nothing upon the back except a thin cloth, then he sent someone who travelled him a violent travel, and went out with him. So, the old man (Abu Zarr-ra) did not remain except a little until the flesh of his-ra thing fell down upon what follows the hump, and he-ra was injured. So, when it was night, I took my sheet and cast it beneath him-ra (to ease the pain).
فَإِذَا كَانَ السَّحَرُ نَزَعْتُهَا مَخَافَةَ أَنْ يَرَوْنِي فَيَمْنَعُونِي مِنْ ذَلِكَ، حَتَّى قَدِمْنَا الْمَدِينَةَ وَ بَلَغْنَا عُثْمَانَ مَا لَقِيَ أَبُو ذَرٍّ مِنَ الْوَجَعِ وَ الْجَهْدِ، فَحَجَبَهُ جُمُعَةً وَ جُمُعَةً حَتَّى مَضَتْ عِشْرُونَ لَيْلَةً أَوْ نَحْوُهَا وَ أَفَاقَ أَبُو ذَرٍّ، ثُمَّ أُرْسِلَ إِلَيْهِ وَ هُوَ مُعْتَمِدٌ عَلَى يَدِي فَدَخَلْنَا عَلَيْهِ وَ هُوَ مُتَّكِئٌ فَاسْتَوَى قَاعِداً،
When it was the pre-dawn, I would remove it, fearing they would see me from that, until we arrived at Al-Medina, and we told Usman what Abu Zarr-ra had faced from the pain and the struggle. He veiled it all collectively until twenty nights had passed, or approximately, and Abu Zarr-ra woke up. Then he sent a message to him and he-ra was leaning upon his-ra hands, and sat up straight.
| فَلَمَّا دَنَا أَبُو ذَرٍّ مِنْهُ قَالَ عُثْمَانُ: لَا أَنْعَمَ اللَّهُ بِعَمْرٍو عَيْناً | تَحِيَّةَ السُّخْطِ إِذَا الْتَقَيْنَا |
When Abu Zarr-ra came near him, Usman said, (a couplet), ‘May Allah-azwj not Command the aged with Wrath when we meet Him-azwj’.
فَقَالَ لَهُ أَبُو ذَرٍّ: لِمَ؟، فَوَ اللَّهِ مَا سَمَّانِيَ اللَّهُ عَمْراً وَ لَا سَمَّانِيَ أَبَوَايَ عَمْراً، وَ إِنِّي عَلَى الْعَهْدِ الَّذِي فَارَقْتُ عَلَيْهِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَا غَيَّرْتُ وَ لَا بَدَّلْتُ.
Abu Zarr-ra said to him, ‘Why? By Allah-azwj! Neither has Allah-azwj Named me-ra as aged nor Named my-ra parents as aged, and I-ra am upon the pact which Rasool-Allah-saww has separated upon. Neither have I-ra changed nor replaced’.
فَقَالَ لَهُ عُثْمَانُ: كَذَبْتَ! لَقَدْ كَذَبْتَ عَلَى نَبِيِّنَا وَ طَعَنْتَ فِي دِينِنَا، وَ فَارَقْتَ رَأَيْنَا، وَ ضَغَّنْتَ قُلُوبَ الْمُسْلِمِينَ عَلَيْنَا،
Usman said to him, ‘You are lying! You have lied upon our Prophet-saww and stabbed in our religion, and divided our views, and begrudged the hearts of Muslims against us’.
ثُمَّ قَالَ لِبَعْضِ غِلْمَانِهِ: ادْعُ لِي قُرَيْشاً، فَانْطَلَقَ رَسُولُهُ فَمَا لَبِثْنَا أَنِ امْتَلَأَ الْبَيْتُ مِنْ رِجَالِ قُرَيْشٍ. فَقَالَ لَهُمْ عُثْمَانُ: إِنَّا أَرْسَلْنَا إِلَيْكُمْ فِي هَذَا الشَّيْخِ الْكَذَّابِ، الَّذِي كَذَبَ عَلَى نَبِيِّنَا وَ طَعَنَ فِي دِينِنَا، وَ ضَغَّنَ قُلُوبَ الْمُسْلِمِينَ عَلَيْنَا، وَ إِنِّي قَدْ رَأَيْتُ أَنْ أَقْتُلَهُ أَوْ أَصْلِبَهُ أَوْ أَنْفِيَهُ مِنَ الْأَرْضِ.
Then he said to one of his slaves, ‘Call Quraysh for me’. His messenger went, and we did not wait long before the house was filled up from men of Quraysh. Usman said to them, ‘We have sent to you this lying old man who has lied upon our Prophet-saww, and stabbed in our religion, and begrudged the hearts of Muslims against us, and I have view that I should kill him-ra, or crucify him-ra, or exile him-ra from the land’.
فَقَالَ بَعْضُهُمْ: رَأْيُنَا لِرَأْيِكَ تَبَعٌ. وَ قَالَ بَعْضُهُمْ: لَا تَفْعَلْ، فَإِنَّهُ صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ لَهُ حَقٌّ، فَمَا مِنْهُمْ أَحَدٌ أَدَّى الَّذِي عَلَيْهِ،
Some of them said, ‘Our view is to follow your view’. And some of them said, ‘Do not do it, for he-ra is a companion of Rasool-Allah-saww, and there is a right for him-ra, and there is no one from them who can give that which is upon him’.
فَبَيْنَا هُمْ كَذَلِكَ إِذْ جَاءَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ يَتَوَكَّأُ عَلَى عَصًى سَتْراً فَسَلَّمَ عَلَيْهِ وَ نَظَرَ وَ لَمْ يَجِدْ مَقْعَداً فَاعْتَمَدَ عَلَى عَصَاهُ، فَمَا أَدْرِي أَ تَخَلُّفُ عَهْدٍ أَمْ يُظَنُّ بِهِ غَيْرُ ذَلِكَ، ثُمَّ قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: فِيمَا أَرْسَلْتُمْ إِلَيْنَا؟.
While he was like that when Ali-asws Bin Ali Talib-asws came leaning upon his-asws staff. He-asws greeted to him and looked around and could not find a seat. So, he-asws leaned upon his-asws staff. I do not know whether it was a failure of pact or he-asws thought other than that. Then Ali-asws said: ‘Regarding what did you send a message to us?’
قَالَ عُثْمَانُ: أَرْسَلْنَا إِلَيْكُمْ فِي أَمْرٍ قَدْ فُرِّقَ لَنَا فِيهِ الرَّأْيُ فَاجْمَعْ رَأْيَنَا وَ رَأْيَ الْمُسْلِمِينَ فِيهِ عَلَى أَمْرٍ. قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: وَ لِلَّهِ الْحَمْدُ، أَمَا إِنَّكُمْ لَوِ اسْتَشَرْتُمُونَا لَمْ نَأْلُكُمْ نَصِيحَةً.
Usman said, ‘We sent for you all regarding a matter which has divided our opinions regarding it, so unite our view and views of the Muslims regarding it, upon a (one) matter’. Ali-asws said: ‘And for Allah-azwj is the Praise. As for you, if you are consulting us, will not give you any advice’.
فَقَالَ عُثْمَانُ: إِنَّا أَرْسَلْنَا إِلَيْكُمْ فِي هَذَا الشَّيْخِ الَّذِي قَدْ كَذَبَ عَلَى نَبِيِّنَا، وَ طَعَنَ فِي دِينِنَا، وَ خَالَفَ رَأْيَنَا، وَ ضَغَّنَ قُلُوبَ الْمُسْلِمِينَ عَلَيْنَا، وَ قَدْ رَأَيْنَا أَنْ نَقْتُلَهُ أَوْ نَصْلِبَهُ أَوْ نَنْفِيَهُ مِنَ الْأَرْضِ.
Usman said, ‘We sent for you regarding this old man who has lied upon our Prophet-saww, and stabbed in our religion, and opposed our view, and begrudged the hearts of Muslims against us, and we have view that we should either kill him-ra, or crucify him-ra, or exile him-ra from the land’.
قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَ فَلَا أَدُلُّكُمْ عَلَى خَيْرٍ مِنْ ذَلِكُمْ وَ أَقْرَبَ رُشْداً؟ تَتْرُكُونَهُ بِمَنْزِلَةِ مُؤْمِنِ آلِ فِرْعَوْنَ إِنْ يَكُ كاذِباً فَعَلَيْهِ كَذِبُهُ وَ إِنْ يَكُ صادِقاً يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ.
Ali-asws said: ‘Shall I-asws point you upon better than that all and closer to guidance? Leave him-asws to be at the status of the Momin of people of Pharaoh-la: if he happens to be a liar, then upon him would be his lie, and if he happens to be truthful, some of that which he promises you will afflict you. Surely Allah does not Guide one who is extravagant, a liar. [40:28]’.
قَالَ لَهُ عُثْمَانُ: بِفِيكَ التُّرَابُ!. فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: بَلْ بِفِيكَ التُّرَابُ، وَ سَيَكُونُ بِهِ. فَأَمَرَ بِالنَّاسِ فَأُخْرِجُوا.
Usman said to him-asws, ‘The dust be in your-asws mouth!’ Ali-asws said to him: ‘But, in your mouth be the dust, and soon you will happen to be with it’. He ordered with the people to go out’’.[219]
وَ عَنْهُ فِي تَارِيخِهِ بِإِسْنَادِهِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ مَعْمَرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا قُدِمَ بِأَبِي ذَرٍّ مِنَ الشَّامِ إِلَى عُثْمَانَ كَانَ مِمَّا أَبَّنَهُ بِهِ أَنْ قَالَ: أَيُّهَا النَّاسُ! إِنَّهُ يَقُولُ إِنَّهُ خَيْرٌ مِنْ أَبِي بَكْرٍ وَ عُمَرَ. قَالَ أَبُو ذَرٍّ: أَجَلْ أَنَا أَقُولُ، وَ اللَّهِ لَقَدْ رَأَيْتُنِي رَابِعُ أَرْبَعَةٍ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَا أَسْلَمَ غَيْرُنَا، وَ مَا أَسْلَمَ أَبُو بَكْرٍ وَ لَا عُمَرُ، وَ لَقَدْ وُلِّيَا وَ مَا وُلِّيتُ، وَ لَقَدْ مَاتَا وَ إِنِّي لَحَيٌّ.
And from him, ‘When they arrived with Abu Zarr-ra from Syria to Usman, he-ra was from what he had accused. He said, ‘O you people! He is saying, he is better than Abu Bakr and Umar!’ Abu Zarr-ra said, ‘Yes, I-ra am saying so. By Allah-azwj! If you had seen me-ra being fourth of the four with Rasool-Allah-saww, no one had become a Muslims apart from us, and Abu Bakr and Umar had not become Muslims, and they both became rulers of what they rule, and they have died and I-ra am alive’.
فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: وَ اللَّهِ لَقَدْ رَأَيْتُهُ وَ إِنَّهُ لربع الْإِسْلَامِ، فَرَدَّ عُثْمَانُ ذَلِكَ عَلَى عَلِيٍّ عَلَيْهِ السَّلَامُ وَ كَانَ بَيْنَهُمَا كَلَامٌ، فَقَالَ عُثْمَانُ: وَ اللَّهِ لَقَدْ هَمَمْتُ بِكَ، قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: وَ أَنَا وَ اللَّهُ لَأَهِمُّ بِكَ، فَقَامَ عُثْمَانُ وَ دَخَلَ بَيْتَهُ، وَ تَفَرَّقَ النَّاسُ.
Ali-asws said: ‘By Allah-azwj! I-asws had seen him-ra, and he-ra was a quarter of Al-Islam’. Usman rejected that upon Ali-asws, and there was (heated) talk between them. Usman said, ‘By Allah-azwj! I have thought (of killing) you-asws’. Ali-asws said: ‘And so have I-asws, by Allah-azwj, thought of (killing) you’. Usman stood up and entered his house, and the people dispersed’.[220]
وَ عَنْهُ فِي تَارِيخِهِ، عَنِ الْأَحْنَفِ بْنِ قَيْسٍ، قَالَ: بَيْنَمَا نَحْنُ جُلُوسٌ مَعَ أَبِي هُرَيْرَةَ إِذْ جَاءَ أَبُو ذَرٍّ، فَقَالَ: يَا أَبَا هُرَيْرَةَ! هَلِ افْتَقَرَ اللَّهُ مُنْذُ اسْتَغْنَى؟. فَقَالَ أَبُو هُرَيْرَةَ: سُبْحَانَ اللَّهِ! بَلِ اللَّهُ الْغَنِيُّ الْحَمِيدُ، لَا يَفْتَقِرُ أَبَداً وَ نَحْنُ الْفُقَرَاءُ إِلَيْهِ.
And from him in his history, from Al-Akhnaf Bin Qays who said, ‘While we were seated with Abu Hureyra, when Abu Zarr-ra came, and he-ra said, ‘O Abu Hureyra! Have you been impoverished since you were enriched?’ Abu Hureyra said, ‘Glory be to Allah-azwj! But Allah-azwj is the Rich, the Praise-worthy, not being poor ever, and we are the ones poor to Him-azwj’.
قَالَ أَبُو ذَرٍّ: فَمَا بَالُ هَذَا الْمَالِ يُجْمَعُ بَعْضُهُ إِلَى بَعْضٍ. فَقَالَ: مَالُ اللَّهِ قَدْ مَنَعُوهُ أَهْلَهُ مِنَ الْيَتَامَى وَ الْمَسَاكِينِ، ثُمَّ انْطَلَقَ.
Abu Zarr-ra said, ‘So what is the matter with this wealth collected to each other?’ He said, ‘Wealth of Allah-azwj, He-azwj has Conferred it on its rightful ones, from the orphans and the poor’. Then he-ra left.
فَقُلْتُ لِأَبِي هُرَيْرَةَ: مَا لَكُمْ لَا تَأْبَوْنَ مِثْلَ هَذَا؟. قَالَ: إِنَّ هَذَا رَجُلٌ قَدْ وَطَّنَ نَفْسَهُ عَلَى أَنْ يُذْبَحَ فِي اللَّهِ، أَمَا إِنِّي أَشْهَدُ أَنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: مَا أَظَلَّتِ الْخَضْرَاءُ وَ لَا أَقَلَّتِ الْغَبْرَاءُ عَلَى ذِي لَهْجَةٍ أَصْدَقَ مِنْ أَبِي ذَرٍّ، فَإِذَا أَرَدْتُمْ أَنْ تَنْظُرُوا إِلَى أَشْبَهِ النَّاسِ بِعِيسَى ابْنِ مَرْيَمَ بِرّاً وَ زُهْداً وَ نُسْكاً فَعَلَيْكُمْ بِهِ.
I said to Abu Hureyra, ‘What is the matter with you all not repenting like this?’ He said, ‘This is a man who has settled himself upon be slaughtered for the Sake of Allah-azwj. But I testify that I heard Rasool-Allah-saww saying: ‘Neither has the green (sky) shaded, nor has the dust (ground) carried upon one with a tone more truthful than that of Abu Zarr-ra’. So, whenever you want to look at someone most resembling of the people with Isa Bin Maryam-as, in righteous ness, and ascetism, and rituals, then upon you is with him-ra’’.[221]
وَ عَنْهُ فِي تَارِيخِهِ، عَنِ الْمَغْرُورِ بْنِ سُوَيْدٍ، قَالَ: كَانَ عُثْمَانُ يَخْطُبُ فَأَخَذَ أَبُو ذَرٍّ بِحَلْقَةِ الْبَابِ، فَقَالَ: أَنَا أَبُو ذَرٍّ! مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَ مَنْ لَمْ يَعْرِفْنِي فَأَنَا جُنْدَبٌ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: إِنَّمَا مَثَلُ أَهْلِ بَيْتِي مَثَلُ سَفِينَةِ نُوحٍ فِي قَوْمِهِ مَنْ تَخَلَّفَ عَنْهَا هَلَكَ وَ مَنْ رَكِبَهَا نَجَا.
And from him in his history, from Al-Magrour Bin Suweyd who said, ‘Usman was addressing, and Abu Zarr-ra grabbed a chain of the door and said, ‘I-ra am Abu Zarr-ra! One who knows me-asws, and he has recognised me-ra, and one who does not know me-ra, so I-ra am Jundab-ra. I-ra heard Rasool-Allah-saww saying: ‘But rather, an example of People-asws of my-saww Household is an example of the ship of Noah-as among his-as people. One who stays behind from it would be destroyed, and one who sais it would attain salvation’’.
قَالَ لَهُ عُثْمَانُ: كَذَبْتَ. فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِنَّمَا كَانَ عَلَيْكَ أَنْ تَقُولَ كَمَا قَالَ الْعَبْدُ الصَّالِحُ: (إِنْ يَكُ كاذِباً فَعَلَيْهِ كَذِبُهُ وَ إِنْ يَكُ صادِقاً يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ) فَمَا أَتَمَّ حَتَّى قَالَ عُثْمَانُ: بِفِيكَ التُّرَابُ. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: بَلْ بِفِيكَ التُّرَابُ.
Usman said to him, ‘You-ra are lying!’ Ali-asws said to him: ‘But rather, it was upon you that you should be saying just as the righteous servant said: if he happens to be a liar, then upon him would be his lie, and if he happens to be truthful, some of that which he promises you will afflict you. [40:28]’. He-asws had not completed until Usman said, ‘The dust be in your-asws mouth!’ Ali-asws said: ‘But, in your mouth be the dust’’.[222]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ سَعِيدِ بْنِ عَطَاءٍ، عَنْ أَبِي مَرْوَانَ الْأَسْلَمِيِّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: لَمَّا صُدَّ النَّاسُ عَنِ الْحَجِّ فِي سَنَةِ ثَلَاثِينَ أَظْهَرَ أَبُو ذَرٍّ بِالشَّامِ عَيْبَ عُثْمَانَ، فَجَعَلَ كُلَّمَا دَخَلَ الْمَسْجِدَ أَوْ خَرَجَ شَتَمَ عُثْمَانَ وَ ذَكَرَ مِنْهُ خِصَالًا كُلُّهَا قَبِيحَةٌ، فَكَتَبَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ إِلَى عُثْمَانَ كِتَاباً يَذْكُرُ لَهُ مَا يَصْنَعُ أَبُو ذَرٍّ.
And Al Waqidi (wahabi imam) mentioned in his history, from Saeed Bin Ata’a, from Abu Marwan Al Aslami, form his father, from his grandfather who said,
‘When the people were blocked from the Hajj in the year thirty, Abu Zarr-ra revealed at Syria the faults of Usman. Every time he entered the Masjid or exited, he-ra went on to insult Usman and mentioned characteristics of his, all of them ugly. Muawiya Bin Abu Sufyan wrote a letter to Usman mentioning to him what Abu Zarr-ra was doing’.
فَكَتَبَ إِلَيْهِ عُثْمَانُ: أَمَّا بَعْدُ، فَقَدْ جَاءَنِي كِتَابُكَ وَ فَهِمْتُ مَا ذَكَرْتَ مِنْ أَبِي ذَرٍّ جُنَيْدِبٍ فَابْعَثْ إِلَيَّ بِهِ وَ احْمِلْهُ عَلَى أَغْلَظِ الْمَرَاكِبِ وَ أَوْعَرِهَا، وَ ابْعَثْ مَعَهُ دَلِيلًا يَسِيرُ بِهِ اللَّيْلَ وَ النَّهَارَ حَتَّى لَا يَنْزِلَ عَنْ مَرْكَبِهِ فَيَغْلِبَهُ النَّوْمُ فَيُنْسِيَهُ ذِكْرِي وَ ذِكْرَكَ.
Usman wrote to him, ‘As for after, your letter has come to me and I understand what you have mentioned of Abu Zarr Jundab-ra. Send him-ra to me and load him upon the harshest of the rides and its bare, and send a guide to travel with him night and day (no rest), not descending from his ride and not let the sleep overcome him so he will not forget me and you’.
قَالَ: فَلَمَّا وَرَدَ الْكِتَابُ عَلَى مُعَاوِيَةَ حَمَلَهُ عَلَى شَارِفٍ لَيْسَ عَلَيْهِ إِلَّا قَتَبٌ، وَ بَعَثَ مَعَهُ دَلِيلًا، وَ أَمَرَ أَنْ يُغِذَّ بِهِ السَّيْرَ حَتَّى قَدِمَ بِهِ الْمَدِينَةَ وَ قَدْ سَقَطَ لَحْمُ فَخِذَيْهِ،
He (the narrator) said, ‘When the letter came to Muawiya, he loaded him-ra upon an old camel not having upon it except a sheet, and sent a guide with him’. And he instructed him to make the travel to be difficult with him until he arrived at Al-Medina, and the flesh of his-ra thighs had fallen off.
قَالَ: فَلَقَدْ أَتَانَا آتٍ وَ نَحْنُ فِي الْمَسْجِدِ ضَحْوَةً مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ، فَقِيلَ: أَبُو ذَرٍّ قَدْ قَدِمَ الْمَدِينَةَ، فَخَرَجْتُ أَعْدُوا فَكُنْتُ أَوَّلَ مَنْ سَبَقَ إِلَيْهِ، فَإِذَا شَيْخٌ نَحِيفٌ آدَمُ طُوَالٌ أَبْيَضُ الرَّأْسِ وَ اللِّحْيَةِ يَمْشِي مَشْياً مُتَقَارِباً، فَدَنَوْتُ إِلَيْهِ، فَقُلْتُ: يَا عَمِّ! مَا لِي أَرَاكَ لَا تَخْطُو إِلَّا خَطْواً قَرِيباً.
He (the narrator) said, ‘A comer came to us in the Masjid in the morning with Ali-asws Bin Abu Talib-asws. He said, ‘Abu Zarr-ra has arrived at Al-Medina’. We went out to welcome him-ra. I was the first one to preceded to him-ra, and there he-ra was an old man, skinny, tall stature, white head and beard, walking a wide-legged walk. I went near him-asws and said, ‘O uncle! What is the matter I see you-ra taking only wide legged steps?’
قَالَ: عَمَلُ ابْنِ عَفَّانَ، حَمَلَنِي عَلَى مَرْكَبٍ وَعْرٍ وَ أَمَرَ بِي أَنْ أُتْعَبَ، ثُمَّ قَدِمَ بِي عَلَيْهِ لِيَرَى فِيَّ رَأْيَهُ. قَالَ: فَدَخَلَ بِهِ عَلَى عُثْمَانَ، فَقَالَ لَهُ عُثْمَانُ: لَا أَنْعَمَ اللَّهُ لَكَ عَيْناً يَا جُنَيْدِبُ.
He-ra said, ‘The son of Affan carried me-asws upon a bare ride and instructed to exhaust me-asws, then took me-ra to him for him to see with his own eyes’. He said, ‘He-ra entered with me to see Usman. Usman said to him-ra, ‘May Allah-azwj not let your eyes sleep, O Jundab!’’[223]
ثم قال أبو الصلاح رحمه اللّه: وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ صُهْبَانَ مَوْلَى الْأَسْلَمِيِّينَ، قَالَ: رَأَيْتُ أَبَا ذَرٍّ يَوْمَ دُخِلَ بِهِ عَلَى عُثْمَانَ عَلَيْهِ عَبَاءٌ مِدْرَعاً قَدْ دُرِعَ بِهَا عَلَى شَارِفٍ حَتَّى أُنِيخَ بِهِ عَلَى بَابِ عُثْمَانَ. فَقَالَ: أَنْتَ الَّذِي فَعَلْتَ وَ فَعَلْتَ؟!.
And Abu Al Salah said, ‘And al Waqidi (wahabi imam) mentioned in his history, from Suhban, slave of Al Aslamy who said,
‘I saw Abu Zarr-ra on the day they entered with him-asws to see Usman, having a shielding cloak upon him-ra, having covered upon as an honour, until he was forcibly taken to the door of Usman. He said, ‘You-ra are the one who does (this) and does (that)?!’
فَقَالَ: أَنَا الَّذِي نَصَحْتُكَ فَاسْتَغْشَشْتَنِي، وَ نَصَحْتُ صَاحِبَكَ فَاسْتَغَشَّنِي .. وَ سَاقَ الْحَدِيثَ كَمَا رَوَاهُ ابْنُ أَبِي الْحَدِيدِ .. إِلَى قَوْلِهِ، قَالَ: امْضِ عَلَى وَجْهِكَ هَذَا وَ لَا تَعْدُوَنَّ الرَّبَذَةَ، فَخَرَجَ أَبُو ذَرٍّ إِلَى الرَّبَذَةِ، فَلَمْ يَزَلْ بِهَا حَتَّى تُوُفِّيَ.
He-ra said, ‘I-ra am the one who advised you, but you cheated me-ra, and I-ra advised your companion but he cheated me-ra’ – and he continued the narration just as is reported by Ibn Abi Al-Hadeed, up to his words, ‘Go upon this direction and do not leave Al-Rabza’. Abu Zarr-ra went out to Al-Rabza-ra and did not cease to be at it until he-ra passed away’’.[224]
نكير عمّار بن ياسر:
Negation by Ammar Bin Yasser –
و ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ، قَالَ: خَطَبَ عُثْمَانُ النَّاسَ ثُمَّ قَالَ فِيهَا: وَ اللَّهِ لَأُوثِرَنَّ بَنِي أُمَيَّةَ، وَ لَوْ كَانَ بِيَدِي مَفَاتِيحُ الْجَنَّةِ لَأُدْخِلَنَّهُمْ إِيَّاهَا، وَ لَكِنِّي سَأُعْطِيهِمْ مِنْ هَذَا الْمَالِ عَلَى رَغْمِ أَنْفِ مَنْ رَغِمَ.
And Al Saqafi mentioned in his history, from Salin Bin Abi Al Ja’ad who said,
‘Usman addressed the people, then said in it, ‘By Allah-azwj! I will give preference to the clan of Umayya, and if the keys of the Paradise were in my hands, I would enter them all into it, but I shall give them this wealth upon the rubbing of the nose of the ones it rubs’.
فَقَالَ عَمَّارُ بْنُ يَاسِرٍ: أَنْفِي وَ اللَّهِ تَرْغَمُ مِنْ ذَلِكَ. قَالَ عُثْمَانَ: فَأَرْغَمَ اللَّهُ أَنْفَكَ. فَقَالَ عَمَّارٌ: وَ أَنْفُ أَبِي بَكْرٍ وَ عُمَرَ تَرْغَمُ.
Ammar Bin Yasser said, ‘By Allah-azwj! My nose is rubbed from that!’ Usman said, ‘May Allah-azwj Rub your nose’. Ammar said, ‘And noses of Abu Bakr and Umar are rubbed’.
قَالَ: وَ إِنَّكَ لَهُنَاكَ يَا ابْنَ سُمَيَّةَ .. ثُمَّ نَزَلَ إِلَيْهِ فَوَطَأَهُ فَاسْتُخْرِجَ مِنْ تَحْتِهِ وَ قَدْ غُشِيَ عَلَيْهِ وَ فَتَقَهُ.
He said, ‘And you are over here, O son of Sumayya-ra?’ Then he descended to him and trampled him, and he was extracted from under him, and there was unconsciousness upon him, and hernia’.[225]
وَ ذَكَرَ الثَّقَفِيُّ، عَنْ شَقِيقٍ، قَالَ: كُنْتُ مَعَ عَمَّارٍ فَقَالَ: ثَلَاثٌ يَشْهَدُونَ عَلَى عُثْمَانَ وَ أَنَا الرَّابِعُ، وَ أَنَا أَسْوَأُ الْأَرْبَعَةِ: (وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ) (وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الظَّالِمُونَ) وَ (وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْفاسِقُونَ) وَ أَنَا أَشْهَدُ لَقَدْ حَكَمَ بِغَيْرِ مَا أَنْزَلَ اللَّهُ.
And Al-Saqafi said, from Shaqeeq who said, ‘I was with Ammar. He said, ‘Three are testifying against Usman and I am the fourth, and I am the evilest of the four: And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44] And the one who does not judge with what Allah Revealed, so them, they are the unjust [5:45] And the one who does not judge with what Allah Revealed, so them, they are the transgressors [5:47], and I testify that he has judged with other than what Allah-azwj has Revealed’’.
وَ عَنْهُ فِي تَارِيخِهِ، قَالَ: قَالَ رَجُلٌ لِعَمَّارٍ يَوْمَ صِفِّينَ: عَلَى مَا تُقَاتِلُهُمْ يَا أَبَا الْيَقْظَانِ؟!. قَالَ: عَلَى أَنَّهُمْ زَعَمُوا أَنَّ عُثْمَانَ مُؤْمِنٌ وَ نَحْنُ نَزْعُمُ أَنَّهُ كَافِرٌ.
And from him in his history, said, ‘A man said to Ammar on the day of Siffeen, ‘Upon what are you fighting them, O Abu Al-Yaqzan?!’ He said, ‘Upon that they have claimed that Usman is a Momin and we claim he is a Kafir’’.[226]
وَ عَنْهُ فِي تَارِيخِهِ، عَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ الْحَرَشِيِّ، قَالَ: انْتَهَيْتُ إِلَى عَمَّارٍ فِي مَسْجِدِ الْبَصْرَةِ وَ عَلَيْهِ بُرْنُسٌ وَ النَّاسُ قَدْ أَطَافُوا بِهِ وَ هُوَ يُحَدِّثُهُمْ مِنْ أَحْدَاثِ عُثْمَانَ وَ قَتْلِهِ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ وَ هُوَ يَذْكُرُ عُثْمَانَ: رَحِمَ اللَّهُ عُثْمَانَ!.
And from him in his history, from Mutrif Bin Abdullah Bin Al-Shikheyr Al-Harshy who said, ‘I ended up to Ammar in Masjid of Al-Basra and upon him was a cap, and the people had encircled him, and he was narrating to them of the innovations of Usman and his killing. A man from the group said, and he mentioned Usman, ‘May Allah-azwj have Mercy on Usman!’
فَأَخَذَ عَمَّارٌ كَفّاً مِنْ حَصَى الْمَسْجِدِ فَضَرَبَ بِهِ وَجْهَهُ، ثُمَّ قَالَ: اسْتَغْفِرِ اللَّهَ يَا كَافِرُ، اسْتَغْفِرِ اللَّهَ يَا عَدُوَّ اللَّهِ .. وَ أَوْعَدَ الرَّجُلَ فَلَمْ يَزَلِ الْقَوْمُ يُسَكِّنُونَ عَمَّاراً عَنِ الرَّجُلِ حَتَّى قَامَ وَ انْطَلَقَ وَ قَعَدَتِ الْقَوْمُ حَتَّى فَرَغَ عَمَّارٌ مِنْ حَدِيثِهِ وَ سَكَنَ غَضَبُهُ،
Ammar grabbed a handful of pebbles of the Masjid and hit his face with it, then said, ‘Seek Forgiveness of Allah-azwj, O Kafir! O enemy of Allah!’, and kept on intimidating the man, and the group continued calming Ammar from the man until he stood up and went away, and the group sat down until Ammar was free from his narrating, and his anger calmed.
ثُمَّ إِنِّي قُمْتُ مَعَهُ فَقُلْتُ لَهُ: يَا أَبَا الْيَقْظَانِ! رَحِمَكَ اللَّهُ أَ مُؤْمِناً قَتَلْتُمْ عُثْمَانَ بْنَ عَفَّانَ أَمْ كَافِراً؟!. فَقَالَ: لَا، بَلْ قَتَلْنَاهُ كَافِراً .. بَلْ قَتَلْنَاهُ كَافِراً.
Then I stood up with him and said to him, ‘O Abu Al-Yaqzan! May Allah-azwj have Mercy on you! Did a Momin kill Usman Bin Affan or was it a Kafir?!’ He said, ‘No, but a Kafir killed him. But, a Kafir killed him’’.[227]
وَ عَنْهُ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ، قَالَ: قَالَ عَمَّارٌ: وَ اللَّهِ مَا أَخَذَنِي أَسَى عَلَى شَيْءٍ تَرَكْتُهُ خَلْفِي غَيْرَ أَنِّي وَدِدْتُ أَنَّا كُنَّا أَخْرَجْنَا عُثْمَانَ مِنْ قَبْرِهِ فَأَضْرَمْنَا عَلَيْهِ نَاراً.
And from him, from Hakeem Bin Jubeyr who said, ‘Ammar said, ‘By Allah-azwj! No comfort would take me upon anything I left behind me apart from that I would have loved it if we have extracted Usman from his grave and ignite fire upon him’’.[228]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، قَالَ: أَتَيْتُ عَمَّارَ بْنَ يَاسِرٍ وَ عُثْمَانُ مَحْصُورٌ-، فَلَمَّا انْتَهَيْتُ إِلَيْهِ قَامَ مَعِي فَكَلَّمْتُهُ، فَلَمَّا ابْتَدَأْتُ الْكَلَامَ جَلَسَ ثُمَّ اسْتَلْقَى وَ وَضَعَ يَدَهُ عَلَى وَجْهِهِ،
And Al-Waqidi (wahabi imam) said in his history, from Sa’ad Bin AbU Waqas who said, ‘I came to Ammar Bin Yasser, and Usman had been besieged. When I ended up to him, he stood up with me. I spoke to him. When I began the talk, he sat down, then he sat back and placed his hand upon his face.
فَقُلْتُ: وَيْحَكَ يَا أَبَا الْيَقْظَانِ! إِنَّكَ كُنْتَ فِينَا لَمِنْ أَهْلِ الْخَيْرِ وَ السَّابِقَةِ، وَ مَنْ عُذِّبَ فِي اللَّهِ، فَمَا الَّذِي تَبْغِي مِنْ سَعْيِكَ فِي فَسَادِ الْمُؤْمِنِينَ؟ وَ مَا صَنَعْتَ فِي أَمِيرِ الْمُؤْمِنِينَ؟
I said, ‘Woe be unto you, O Abu Al Yaqzan! You were among us, from the people of good and the precedence, and ones punished for the Sake of Allah-azwj. What is that which you sought from your striving in corrupting the Momineen? And what did you do regarding commander of the faithful?’
فَأَهْوَى إِلَى عِمَامَتِهِ فَنَزَعَهَا عَنْ رَأْسِهِ، ثُمَّ قَالَ: خَلَعْتُ عُثْمَانَ كَمَا خَلَعْتُ عِمَامَتِي هَذِهِ، يَا أَبَا إِسْحَاقَ! إِنِّي أُرِيدُ أَنْ تَكُونَ خِلَافَةٌ كَمَا كَانَتْ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
He gestured towards his turban and removed it from his head, then said, ‘I take off Usman just as I have taken off this turban of mine, O Abu Is’haq! I want the caliphate to become just as it used to be in the era of the Prophet-saww.
فَأَمَّا أَنْ يُعْطِيَ مَرْوَانَ خُمُسَ إِفْرِيقِيَةَ، وَ مُعَاوِيَةَ عَلَى الشَّامِ، وَ الْوَلِيدَ بْنَ عُقْبَةَ شَارِبَ الْخَمْرِ عَلَى الْكُوفَةِ، وَ ابْنَ عَامِرٍ عَلَى الْبَصْرَةِ. وَ الْكَافِرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَلَى مِصْرَ، فَلَا وَ اللَّهِ لَا كَانَ هَذَا أَبَداً حَتَّى يُبْعَجَ فِي خَاصِرَتِهِ بِالْحَقِّ.
As for his giving Marwan Khums of Africa, and (appointing) Muawiya upon Syria, and Al Waleed Bin Uqba drinker of the wine upon Al Kufa, and Ibn Aamir upon Al Basra, and a Kafir with what was Revealed unto Muhammad-saww, upon Egypt, so no, by Allah-azwj! This cannot happen, ever, until he is split in his hips with the truth’’.[229] (Non Shia source)
نكير عبد اللّه بن مسعود:
Negation by Abdullah Bin Masoud –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنِ الْأَعْمَشِ، عَنْ شَقِيقٍ، قَالَ: قُلْنَا لِعَبْدِ اللَّهِ: فِيمَ طَعَنْتُمْ عَلَى عُثْمَانَ؟. قَالَ: أَهْلَكَهُ الشُّحُّ وَ بِطَانَةُ السَّوْءِ.
And Al-Saqafi has mentioned in his history, from Al-Amsh, from Shaqeeq who said, ‘We said to Abdullah, ‘Regarding what are you all stabbing upon Usman?’ He said, ‘His killing the sheykh, and his underlying evil’’.
وَ عَنْهُ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ وَ شَقِيقِ بْنِ سَلَمَةَ، قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: لَوَدِدْتُ أَنِّي وَ عُثْمَانَ بِرَمْلِ عَالِجٍ فَنَتَحَاثَى التُّرَابَ حَتَّى يَمُوتَ الْأَعْجَزُ.
And from him, from Qays Bin Abin Al-Hazim, and Shaqeeq Bin Salama who said, ‘Abdullah Bin Masoud said, ‘I would love it if I am Usman were to be in a sandy desert, and we pour the dust upon each other until the frustrated one dies’.[230]
وَ عَنْهُ وَ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِ عَبْدِ اللَّهِ مِنْهُمْ عَلْقَمَةُ بْنُ قَيْسٍ، وَ مَسْرُوقُ بْنُ الْأَخْدَعِ، وَ عَبِيدَةُ السَّلْمَانِيُّ، وَ شَقِيقُ بْنُ سَلَمَةَ وَ غَيْرُهُمْ عَنْ عَبْدِ اللَّهِ، قَالَ: لَا يَعْدِلُ عُثْمَانُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ. وَ فِي أُخْرَى: جَنَاحَ ذُبَابٍ.
And from him, and from a group of our companions of Abdullah, from them being Alqamah Bin Qays, and Masrouq Bin Al Akhda’a, and Ubeyda Al Salmany, and Shaqeeq Bin Salama and other from Abdullah having said,
‘Usman does not even equate to the wing of a mosquito in the Presence of Allah-azwj’. And in another report, ‘Wing of a fly’.[231]
وَ عَنْهُ، عَنْ عَبِيدَةَ السَّلْمَانِيِّ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ يَلْعَنُ عُثْمَانَ، فَقُلْتُ لَهُ فِي ذَلِكَ، فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَشْهَدُ لَهُ بِالنَّارِ.
And from him, from Ubeyda Al-Salmany who said, ‘I heard Abdullah curse Usman. I said to him regarding that. He said, ‘I heard Rasool-Allah-saww testify for him with the Fire’’.[232]
وَ عَنْهُ، عَنْ خُثَيْمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ: بَيْنَا نَحْنُ فِي بَيْتٍ وَ نَحْنُ اثْنَا عَشَرَ رَجُلًا نَتَذَاكَرُ أَمْرَ الدَّجَّالِ وَ فِتْنَتَهُ إِذْ دَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَقَالَ: مَا تَتَذَاكَرُونَ مِنْ أَمْرِ الدَّجَّالِ؟ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ فِي الْبَيْتِ لَمَنْ هُوَ أَشَدُّ عَلَى أُمَّتِي مِنَ الدَّجَّالِ،
And from him, from Khuseyman Bin Abdul Rahman, from Abdullah Bin Masoud who said, ‘While we were in the house and we were twelve men, we mentioned the matter of Al-Dajjal-la and his-la fitna, when Rasool-Allah-saww entered. He-saww said: ‘What are you all discussing from the matter of Al-Dajjal? By the One-azwj in Whose Hand is my-saww soul! In the house there is one who would be severer upon my-saww community than Al-Dajjal-la’.
وَ قَدْ مَضَى مَنْ كَانَ فِي الْبَيْتِ يَوْمَئِذٍ غَيْرِي وَ غَيْرُ عُثْمَانَ، وَ الَّذِي نَفْسِي بِيَدِهِ لَوَدِدْتُ أَنِّي وَ عُثْمَانَ بِرَمْلِ عَالِجٍ نَتَحَاثَى التُّرَابَ حَتَّى يَمُوتَ الْأَعْجَزُ.
And the ones in the house on that day had gone apart from me and Usman. By the One-azwj in Whose Hand is my soul! I would love it if I and Usman were to be in a sandy desert, and we pour the dust upon each other until the most frustrated one dies’.[233]
وَ عَنْهُ، عَنْ عَلْقَمَةَ، قَالَ: دَخَلْتُ عَلَى عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، فَقَالَ: صَلَّى هَؤُلَاءِ جُمُعَتَهُمْ؟. قُلْتُ: لَا. قَالَ: إِنَّمَا هَؤُلَاءِ حُمُرٌ! إِنَّمَا يُصَلِّي مَعَ هَؤُلَاءِ الْمُضْطَرُّ، وَ مَنْ لَا صَلَاةَ لَهُ، فَقَامَ بَيْنَنَا فَصَلَّى بِغَيْرِ أَذَانٍ وَ لَا إِقَامَةٍ.
And from him, from Alqamah who said, ‘I entered to see Abdullah Bin Masoud. He said, ‘Have they prayed their congregational Salat?’ I said, ‘No’. He said, ‘But rather, they are donkeys! But rather, he would pray Salat with them, the desperate one, and one who has not Salat for him’. He stood between us and prayed Salat without Azaan nor the Iqaamah’.[234]
وَ عَنْهُ، عَنْ أَبِي الْبَخْتَرِيِّ، قَالَ: دَخَلُوا عَلَى عَبْدِ اللَّهِ حَيْثُ كَتَبَ عَبْدُ الرَّحْمَنِ يُسَيِّرُهُ وَ عِنْدَهُ أَصْحَابُهُ، فَجَاءَ رَسُولُ الْوَلِيدِ، فَقَالَ: إِنَّ الْأَمِيرَ أَرْسَلَ إِلَيْكَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ يَقُولُ: إِمَّا أَنْ تَدَعَ هَؤُلَاءِ الْكَلِمَاتِ وَ إِمَّا أَنْ تَخْرُجَ مِنْ أَرْضِكَ.
And from him, from Abu Al-Bakhtary who said, ‘They entered to see Abdullah when Abdul Rahman had written to travel him, and with him were his companions. The messenger of Al-Waleed came and said, ‘The commander sends a message to you that the commander of the faithful says, ‘Either you leave these words or you will be expelled from your land’.
قَالَ: رُبَّ كَلِمَاتٍ لَا أَخْتَارُ مِصْرِي عَلَيْهِنَّ. قِيلَ: مَا هُنَّ؟. قَالَ: أَفْضَلُ الْكَلَامِ كِتَابُ اللَّهِ، وَ أَحْسَنُ الْهَدْيِ هَدْيُ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ شَرُّ الْأُمُورِ مُحْدَثَاتُهَا، وَ كُلُّ مُحْدَثَةٍ ضَلَالَةٌ.
He said, ‘Lord of the words! I will not choose my city upon these’. It was said, ‘What are these?’ He said, ‘The superior speech is the Book of Allah-azwj, and the excellent guidance, is guidance of Muhammad-saww, and the evilest of the matters is their innovated ones, and every innovation is a straying’.
فَقَالَ ابْنُ مَسْعُودٍ: لَيَخْرُجَنَّ مِنْهَا ابْنُ أُمِّ عَبْدٍ وَ لَا أَتْرُكُهُنَّ أَبَداً، وَ قَدْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُهُنَّ.
Ibn Masoud said, ‘They will expel from it Ibn Umm Abd, and I will not leave these, ever, and I had heard Rasool-Allah-saww saying these’’.[235]
نكير حذيفة بن اليمان:
Negation by Huzeyfa Bin Al-Yamani
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، قَالَ: جَاءَتْ بَنُو عَبْسٍ إِلَى حُذَيْفَةَ يَسْتَشْفِعُونَ بِهِ عَلَى عُثْمَانَ، فَقَالَ حُذَيْفَةُ: لَقَدْ أَتَيْتُمُونِي مِنْ عِنْدِ رَجُلٍ وَدِدْتُ أَنَّ كُلَّ سَهْمٍ فِي كِنَانَتِي فِي بَطْنِهِ.
And it is mentioned by Al-Saqafi in his history, from Qays Bin Abin Al-Hazim who said, ‘The clan of Absi came to Huzeyfa to intercede with him to Usman. Huzeyfa said, ‘You all have come to me from the presence of such a man, I would love every arrow in my quiver to be in his belly’’.[236]
وَ عَنْهُ، عَنْ حَارِثِ بْنِ سُوَيْدٍ، قَالَ: كُنَّا عِنْدَ حُذَيْفَةَ فَذَكَرْنَا عُثْمَانَ، فَقَالَ: عُثْمَانُ وَ اللَّهِ مَا يَعْدُو أَنْ يَكُونَ فَاجِراً فِي دِينِهِ أَوْ أَحْمَقَ فِي مَعِيشَتِهِ.
And from him, from Haris Bin Suweyd who said, ‘We were in the presence of Huzeyfa and we mentioned Usman, ‘He said, ‘By Allah-azwj! Usman does not leave from either being immoral in his religion or stupid in his life’’.[237]
وَ عَنْهُ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ، عَنْ يَزِيدَ مَوْلَى حُذَيْفَةَ، عَنْ أَبِي شُرَيْحَةَ الْأَنْصَارِيِّ: أَنَّهُ سَمِعَ حُذَيْفَةَ يُحَدِّثُ، قَالَ: طَلَبْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي مَنْزِلِهِ فَلَمْ أَجِدْهُ وَ طَلَبْتُهُ فَوَجَدْتُهُ فِي حَائِطٍ نَائِماً رَأْسُهُ تَحْتَ نَخْلَةٍ، فَانْتَظَرْتُهُ طَوِيلًا فَلَمْ يَسْتَيْقِظْ فَكَسَرْتُ جَرِيدَةً فَاسْتَيْقَظَ،
And from him, from Hakeem Bin Jubeyr, from Yazeed a slave of Huzeyfa, from Abu Shureyh Al-Ansari having heard Huzeyfa narrating. He said, ‘I sought Rasool-Allah-saww in his-saww house, but could not find him-asws, and I sought him and found him sleeping in a garden, his-saww head being under a palm tree. I awaited a long time but he-saww did not wake up, so I broke a branch, and he-saww woke up.
فَقَالَ مَا شَاءَ اللَّهُ أَنْ يَقُولَ، ثُمَّ جَاءَ أَبُو بَكْرٍ، فَقَالَ: ائْذَنْ لِي، ثُمَّ جَاءَ عُمَرُ فَأَمَرَنِي أَنْ آذَنَ لَهُ، ثُمَّ جَاءَ عَلِيٌّ عَلَيْهِ السَّلَامُ فَأَمَرَنِي أَنْ آذَنَ لَهُ وَ أُبَشِّرَهُ بِالْجَنَّةِ، ثُمَّ قَالَ: يَجِيئُكُمُ الْخَامِسُ لَا يَسْتَأْذِنُ وَ لَا يُسَلِّمُ، وَ هُوَ مِنْ أَهْلِ النَّارِ،
He-saww said what Allah-azwj Desired him-saww to say. Then Abu Bakr came. He said, ‘Get permission for me’. Then Umar came and instructed me to get permission for him. Then Ali-asws came and instructed me to get permission for him-asws, and he-saww gave him-asws glad tidings of the Paradise. Then he-saww said: ‘The fifth will come to you, neither seeking permission nor greeting, and he is from the people of the Fire.
فَجَاءَ عُثْمَانُ حَتَّى وَثَبَ مِنْ جَانِبِ الْحَائِطِ، ثُمَّ قَالَ: يَا رَسُولَ اللَّهِ! بَنُو فُلَانٍ يُقَابِلُ بَعْضُهُمْ بَعْضاً.
Usman came until he leapt over from the side of the wall, then said, ‘O Rasool-Allah-saww! The clan of so and so are facing each other!’’[238]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ أَبِي وَائِلٍ، قَالَ: سَمِعْتُ حُذَيْفَةَ بْنَ الْيَمَانِ يَقُولُ: لَقَدْ دَخَلَ عُثْمَانُ قَبْرَهُ بِفُجْرِهِ.
And Al Waqidi (wahabi imam) has mentioned in his history, from Abi Wail who said, ‘I heard Huzeyfa Bin Al Yaman saying, ‘Usman entered his grave due to his immoralities’’.[239] (Non Shia source)
وَ عَنْهُ، عَبْدُ اللَّهِ بْنُ السَّائِبِ، قَالَ: لَمَّا قُتِلَ عُثْمَانُ أَتَى حُذَيْفَةُ وَ هُوَ بِالْمَدَائِنِ، فَقِيلَ: يَا أَبَا عَبْدِ اللَّهِ! لَقِيتُ رَجُلًا آنِفاً عَلَى الْجِسْرِ فَحَدَّثَنِي أَنَّ عُثْمَانَ قُتِلَ، قَالَ:هَلْ تَعْرِفُ الرَّجُلَ؟. قُلْتُ: أَظُنُّنِي أَعْرِفُهُ وَ مَا أُثَبِّتُهُ.
And from him, Abdullah Bin Al-Said said, ‘When Usman was killed, Huzeyfa came and he was at Al-Madain. It was said, ‘O servant of Allah-azwj! I met a man on the bridge just now and he narrated to me that Usman has been killed’. He said, ‘Do you know that man?’ I said, ‘I think I know him, but I am not sure’.
قَالَ حُذَيْفَةُ: إِنَّ ذَلِكَ عَيْثَمُ الْجِنِّيُّ، وَ هُوَ الَّذِي يُسَيِّرُ بِالْأَخْبَارِ، فَحَفِظُوا ذَلِكَ الْيَوْمَ فَوَجَدُوهُ قُتِلَ فِي ذَلِكَ الْيَوْمِ، فَقِيلَ لِحُذَيْفَةَ: مَا تَقُولُ فِي قَتْلِ عُثْمَانَ؟. فَقَالَ: هَلْ هُوَ إِلَّا كَافِرٌ قُتِلَ كَافِراً أَوْ مُسْلِمٌ قُتِلَ كَافِراً. فَقَالُوا: أَ مَا جَعَلْتَ لَهُ مَخْرَجاً؟. فَقَالَ: اللَّهُ لَمْ يَجْعَلْ لَهُ مَخْرَجاً.
Huzeyfa said, ‘That is Aysam Al-Jinni. He is the one who travelled with the news. So, I memorised that day and found him killed during that day. It was said to Huzeyfa, ‘What are you saying regarding the killing of Usman?’ He said, ‘Is he except a Kafir? Whether a Kafir was killed or a Muslim, he was killed as Kafir’. They said, ‘Did you not make a way out to be for him?’ He said, ‘Allah-azwj did not Make a way out to be for him’’.[240]
وَ عَنْهُ، عَنْ حُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، قَالَ: قُلْتُ لِأَبِي وَابِلٍ: حَدِّثْنَا، فَقَدْ أَدْرَكْتَ مَا لَمْ نُدْرِكْ. فَقَالَ: اتَّهِمُوا الْقَوْمَ عَلَى دِينِكُمْ فَوَ اللَّهِ مَا مَاتُوا حَتَّى خَلَطُوا، لَقَدْ قَالَ حُذَيْفَةُ فِي عُثْمَانَ: أَنَّهُ دَخَلَ حُفْرَتَهُ وَ هُوَ فَاجِرٌ.
And from him, from Husayn Bin Abdul Rahman who said,
‘I said to Abu Wail, ‘We discussed, and you realised what we did not realise’. He said, ‘You are accusing a people in your religion. By Allah-azwj! They did not die until they were confused. Huzeyfa had said regarding Usman, ‘He entered his grave and he was immoral’’.[241]
نكير المقداد:
Negation by Al-Miqdad-ra –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ هَمَّامِ بْنِ الْحَارِثِ، قَالَ: دَخَلْتُ مَسْجِدَ الْمَدِينَةِ فَإِذَا النَّاسُ مُجْتَمِعُونَ عَلَى عُثْمَانَ وَ إِذَا رَجُلٌ يَمْدَحُهُ، فَوَثَبَ الْمِقْدَادُ بْنُ الْأَسْوَدِ فَأَخَذَ كَفّاً مِنْ حَصًا أَوْ تُرَابٍ فَأَخَذَ يَرْمِيهِ بِهِ فَرَأَيْتُ عُثْمَانَ يَتَّقِيهِ بِيَدِهِ.
And Al-Saqafi mentioned in his history, from Hammam Bin Al-Haris who said, ‘I entered Masjid of Al-Medina and there the people had gathered against Usman, and there was a man who praised him. Al-Miqdad Al-Aswad-ra leapt and grabbed a handful of pebbles, or soil and went on to throw it at him. I saw Usman protecting him with his hand’.[242]
وَ ذَكَرَ فِي تَارِيخِهِ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ: لَمْ يَكُنِ الْمِقْدَادُ يُصَلِّي مَعَ عُثْمَانَ وَ لَا يُسَمِّيهِ أَمِيرَ الْمُؤْمِنِينَ.
And he mentioned in his history from Saeed Bin Al-Musayyab who said, ‘Al-Miqdad-ra did not happen to pray Salat with Usman, nor did he call him ‘amir al-momineen’’.
وَ ذُكِرَ، عَنْ سَعِيدٍ أَيْضاً-، قَالَ: لَمْ يَكُنْ عَمَّارٌ وَ لَا الْمِقْدَادُ بْنُ الْأَسْوَدِ يُصَلِّيَانِ خَلْفَ عُثْمَانَ وَ لَا يُسَمِّيَانِهِ أَمِيرَ الْمُؤْمِنِينَ.
And he mentioned from Saeed as well, said, ‘Neither Ammar, nor Al-Miqdad Bin Al-Aswad happen to pray Salat behind Usman, nor did they call him ‘amir al-momineen’’.[243]
نكير عبد الرحمن بن حنبل القرشي:
Negation by Abdul Tahman Bin Hanbal Al-Qarshy –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنِ الْحُسَيْنِ بْنِ عِيسَى بْنِ زَيْدٍ، عَنْ أَبِيهِ، قَالَ: كَانَ عَبْدُ الرَّحْمَنِ بْنُ حَنْبَلٍ الْقُرَشِيُّ وَ هُوَ مِنْ أَهْلِ بَدْرٍ مِنْ أَشَدِّ النَّاسِ عَلَى عُثْمَانَ، وَ كَانَ يَذْكُرُهُ فِي الشِّعْرِ وَ يَذْكُرُ جَوْرَهُ وَ يَطْعَنُ عَلَيْهِ وَ يَبْرَأُ مِنْهُ وَ يَصِفُ صَنَائِعَهُ، فَلَمَّا بَلَغَ ذَلِكَ عُثْمَانَ عَنْهُ ضَرَبَهُ مِائَةَ سَوْطٍ وَ حَمَلَهُ عَلَى بَعِيرٍ وَ طَافَ بِهِ فِي الْمَدِينَةِ، ثُمَّ حَبَسَهُ مُوثَقاً فِي الْحَدِيدِ.
And Al Saqafy mentioned in his history, from Al Husayn Bin Isa Bin Zayd, from his father having said,
‘Abdul Rahman Bin Hanbal Al-Qarshy was from the participants of Badr, being from the severest of the people against Usman, and he used to mention him in the poems and mention his tyranny and taunt upon him, and disavow from him, and describe his deeds. When that reached Usman about him, he had him struck one hundred lashes and carried upon a camel and circled with him around Al-Medina. Then he imprisoned him shackled in the iron’’.[244]
نكير طلحة بن عبيد اللّه:
Negation by Talha Bin Ubeydullah –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ مَالِكِ بْنِ النَّصْرِ الأرجي أَنَّ طَلْحَةَ قَامَ إِلَى عُثْمَانَ، فَقَالَ لَهُ: إِنَّ النَّاسَ قَدْ جَمَعُوا لَكَ وَ كَرِهُوكَ لِلْبِدَعِ الَّتِي أَحْدَثْتَ وَ لَمْ يَكُونُوا يَرَوْنَهَا وَ لَا يَعْهَدُونَهَا، فَإِنْ تَسْتَقِمْ فَهُوَ خَيْرٌ لَكَ وَ إِنْ أَبَيْتَ لَمْ يَكُنْ أَحَدٌ أَضَرَّ بِذَلِكَ مِنْكَ فِي دُنْيَا وَ لَا آخِرَةٍ.
And it is mentioned by Al Saqafi in his history, from Malik Bin Al Nasr Al Arjy,
‘Talha stood to Usman and said to him, ‘The people have gathered to you and they abhor the innovations which you have innovated, and they can neither see it nor agree with it. So, if you were to straighten, it would be better for you, and if you refuse, there will not be anyone more harmed by that than you, in the world and the Hereafter’’.[245]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ: انْطَلَقْتُ بِأَبِي أَقُودُهُ إِلَى الْمَسْجِدِ، فَلَمَّا دَخَلْنَا سَمِعْنَا لَغَطَ النَّاسِ وَ أَصْوَاتَهُمْ، فَقَالَ أَبِي: يَا بُنَيَّ! مَا هَذَا؟. فَقُلْتُ: النَّاسُ مُحْدِقُونَ بِدَارِ عُثْمَانَ. فَقَالَ: مَنْ تَرَى مِنْ قُرَيْشٍ؟. قُلْتُ: طَلْحَةَ. قَالَ: اذْهَبْ بِي إِلَيْهِ فَأَدْنِنِي مِنْهُ،
And it is mentioned by Al Saqafi in his history, from Saeed Bin Al Musayyab who said,
‘I went with my (blind) father guiding him to the Masjid. When we entered, we heard commotion of the people and their voices. My father said to me, ‘O my son! What is this?’ I said, ‘The people are surrounding the house of Usman’. He said, ‘Whom do you see from Qureysh?’ I said, ‘Talha’. He said, ‘Go with me to him, and near me from him’.
فَلَمَّا دَنَا مِنْهُ، فَقَالَ: يَا أَبَا مُحَمَّدٍ! أَ لَا تَنْهَى النَّاسَ مِنْ قَتْلِ هَذَا الرَّجُلِ؟. قَالَ: يَا أَبَا سَعِيدٍ! إِنَّ لَكَ دَاراً فَاذْهَبْ فَاجْلِسْ فِي دَارِكَ، فَإِنَّ نَعْثَلًا لَمْ يَكُنْ يَخَافُ هَذَا الْيَوْمَ.
When we were near from him, he said, ‘O Abu Muhammad! Will you not forbid the people from killing this man?’ He said, ‘O Abu Saeed! There is a house for you, so go and sit in your house, for No’sal (Usman) does not happen to fear this day’’.[246]
وَ ذَكَرَ فِي تَارِيخِهِ، عَنِ الْحُسَيْنِ بْنِ عِيسَى، عَنْ أَبِيهِ: أَنَّ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ كَانَ يَوْمَئِذٍ فِي جَمَاعَةِ النَّاسِ عَلَيْهِ السِّلَاحُ عِنْدَ بَابِ الْقَصْرِ يَأْمُرُهُمْ بِالدُّخُولِ عَلَيْهِ.
And he mentioned in his history, from Al-Husayn Bin Isa, from his father, ‘Talha Bin Ubeydullah, on that day, was among a group of people having weapons upon them, at the door of the castle, instructing them to enter to him (Usman to kill him)’’.[247]
وَ ذُكِرَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ: انْتَهَيْتُ إِلَى الْمَدِينَةِ أَيَّامَ حَصْرِ عُثْمَانَ فِي الدَّارِ فَإِذَا طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ فِي مِثْلِ الْخَزَّةِ السَّوْدَاءِ مِنَ الرِّجَالِ وَ السِّلَاحِ، مُطِيفٌ بِدَارِ عُثْمَانَ حَتَّى قُتِلَ.
And he mentioned, from Abdul Rahman Bin Abi Layli who said, ‘I ended up to Al-Medina in the days Usman was besieged in the house, and there was Talha Bin Ubeydullah in like a black woollen coat from the men, and the weapon, circling around the house of Usman until he (Usman) was killed’.
وَ ذَكَرَ عَنْهُ، قَالَ: رَأَيْتُ طَلْحَةَ يُرَامِي الدَّارَ وَ هُوَ فِي خَزَّةٍ سَوْدَاءَ عَلَيْهِ الدِّرْعُ قَدْ كُفِرَ عَلَيْهَا بِقَبَاءٍ فَهُمْ يُرَامُونَهُ وَ يُخْرِجُونَهُ مِنَ الدَّارِ ثُمَّ يَخْرُجُ فَيُرَامِيهِمْ حَتَّى دَخَلَ عَلَيْهِ مِنْ دَارٍ مِنْ قِبَلِ دَارِ ابْنِ حَزْمٍ فَقُتِلَ.
And it is mentioned from him, said, ‘I saw Talha hit the door, and he was in a black woollen coat having the shield upon him having blocking upon it by force. They were trying to throw him out from the house. Then he came out, so they shot at him until he entered upon it from the house from the direction of the house of Ibn Hazim, and he was killed’.[248]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ عَبْدِ اللَّهِ بْنِ مَالِكٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا أَشْخَصَ النَّاسُ لِعُثْمَانَ لَمْ يَكُنْ أَحَدٌ أَشَدَّ عَلَيْهِ مِنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، قَالَ مَالِكٌ: وَ اشْتَرَى مِنِّي ثَلَاثَةَ أَدْرُعٍ وَ خَمْسَةَ أَسْيَافٍ، فَرَأَيْتُ تِلْكَ الدُّرُوعَ عَلَى أَصْحَابِهِ الَّذِينَ كَانُوا يَلْزَمُونَهُ قَبْلَ مَقْتَلِ عُثْمَانَ بِيَوْمٍ أَوْ يَوْمَيْنِ.
And Al Waqidi (wahabi imam) mentioned in his history, from Abdullah Bin Malik, from his father who said,
‘When they drove back Usman, there wasn’t anyone severer against him than Talha Bin Ubeydullah. Malik said, ‘And he had bought three shields and five swords. I saw those shields upon his companions, the one who were wearing it, before the killing of Usman by a day or two days’.[249]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، قَالَ: مَا كَانَ أَحَدٌ مِنْ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَشَدَّ عَلَى عُثْمَانَ مِنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ حَتَّى مَاتَ، وَ مِنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ حَتَّى مَاتَ عُثْمَانُ وَ أَعْطَى النَّاسَ الرِّضَى، وَ مِنْ طَلْحَةَ وَ كَانَ أَشَدَّهُمْ،
And Al-Waqidi (wahabi imam) has mentioned in his history, said, ‘There was no one from the companions of Muhammad-saww severer upon Usman than Abdul Rahman Bin Awf, until he died, and from that Sa’ad Bin Abi Waqas until Usman died and the people were satisfied, and more than Talha, and he was their severest.
فَإِنَّهُ لَمْ يَزَلْ كَهْفَ الْمِصْرِيِّينَ وَ غَيْرِهِمْ يَأْتُونَهُ بِاللَّيْلِ يَتَحَدَّثُونَهُ عِنْدَهُ إِلَى أَنْ جَاهَدُوا فَكَانَ وَلِيَّ الْحَرْبِ وَ الْقِتَالِ وَ عَمَلِ الْمَفَاتِيحِ عَلَى بَيْتِ الْمَالِ، وَ تَوَلَّى الصَّلَاةَ بِالنَّاسِ وَ مَنَعَهُ وَ مَنْ مَعَهُ مِنَ الْمَاءِ، وَ رَدَّ شَفَاعَةَ عَلِيٍّ عَلَيْهِ السَّلَامُ فِي حَمْلِ الْمَاءِ إِلَيْهِمْ، وَ قَالَ لَهُ: لَا وَ اللَّهِ وَ لَا نُعِّمَتْ عَيْنٌ وَ لَا بَرَكَتْ وَ لَا يَأْكُلُ وَ لَا يَشْرَبُ حَتَّى يُعْطِيَ بَنُو أُمَيَّةَ الْحَقَّ مِنْ أَنْفُسِهَا.
He did not cease to shelter the Egyptians and other who were coming to him at night discussing with him until they fought. He was in charge of the battle, and the fighting, and the keys to the public treasury, and in charge of the Salat with the people, and prevented him (Usman) and the ones with him from the water, and rejected the interceding of Ali-asws in carrying the water to them, and said to him-asws, No, by Allah-azwj, and neither will my eyes sleep nor will I rest, nor eat, nor drink until the clan of Umayya gives the right from themselves’.
وَ رَوَى قَوْلَهُ لِمَالِكِ بْنِ أَوْسٍ وَ قَدْ شُفِّعَ إِلَيْهِ فِي تَرْكِ التَّأْلِيبِ عَلَى عُثْمَانَ-: يَا مَالِكُ! إِنِّي نَصَحْتُ عُثْمَانَ فَلَمْ يَقْبَلْ نَصِيحَتِي وَ أَحْدَثَ أَحْدَاثاً وَ فَعَلَ أُمُوراً وَ لَمْ نَجِدْ بُدّاً مِنْ أَنْ تغيرها، وَ اللَّهِ لَوْ وَجَدْتُ مِنْ ذَلِكَ بُدّاً مَا تَكَلَّمْتُ وَ لَا أَلَّبْتُ.
And it is reported, his words to Malik Bin Aws, and he interceded to him regarding leaving the incitement against Usman, ‘O Malik! I advised Usman, but he did not accept my advice, and he innovated innovations and did matters, and could not find any escape from changing it. By Allah-azwj! If I were to find an escape from that, I would neither speak nor be satisfied’’.[250] (Non Shia source)
نكير الزبير بن العوّام:
Negation by Al-Zubeyr Bin Al-Awwam –
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، قَالَ: عَتَبَ عُثْمَانُ عَلَى الزُّبَيْرِ، فَقَالَ: مَا فَعَلْتُ وَ لَكِنَّكَ صَنَعْتَ بِنَفْسِكَ أَمْراً قَبِيحاً، تَكَلَّمْتَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِأَمْرٍ أَعْطَيْتَ النَّاسَ فِيهِ الرِّضَا، ثُمَّ لَقِيَكَ مَرْوَانُ وَ صَنَعْتَ مَا لَا يُشْبِهُكَ، حَضَرَ النَّاسُ يُرِيدُونَ مِنْكَ مَا أَعْطَيْتَهُمْ،
And it is mentioned by Al-Waqidi (wahabi imam) in his history, said, ‘Usman place the blame upon Al Zubeyr, so he (Al Zubeur) said, ‘What have you done? But you have made an ugly matter for yourself. You spoke upon the pulpit of Rasool-Allah-azwj with a matter awarding to the people in it they are pleased in it, then you met Marwan and did what did not resemble you. The people have presented wanting from you what you had awarded them’.
فَخَرَجَ مَرْوَانُ فَآذَى وَ شَتَمَ، فَقَالَ لَهُ عُثْمَانُ: فَإِنِّي أَسْتَغْفِرُ اللَّهَ.
Marwan came out hurting and verbally abusing. Usman said to him, ‘I seek Refuge with Allah-azwj’.[251] (Non Shia source)
وَ ذَكَرَ فِي تَارِيخِهِ: أَنَّ عُثْمَانَ أَرْسَلَ سَعِيدَ بْنَ الْعَاصِ إِلَى الزُّبَيْرِ فَوَجَدَهُ بِأَحْجَارِ الزَّيْتِ فِي جَمَاعَةٍ، فَقَالَ لَهُ: إِنَّ عُثْمَانَ وَ مَنْ مَعَهُ قَدْ مَاتَ عَطَشاً. فَقَالَ لَهُ الزُّبَيْرُ: (وَ حِيلَ بَيْنَهُمْ وَ بَيْنَ ما يَشْتَهُونَ كَما فُعِلَ بِأَشْياعِهِمْ مِنْ قَبْلُ إِنَّهُمْ كانُوا فِي شَكٍّ مُرِيبٍ).
And he has mentioned in his history – ‘Usman sent Saeed Bin Al Aas to Al Zubeyr. He found him at Ahjaar Al-Zayt among a group. He said to him, ‘Usman and the ones with him had died thirsty!’ Al-Zubeyr said to him, ‘And a barrier would be between them and what they desire, just as they had done with their adherents from before. They used to be in dubious doubt [34:54]’’.[252]
نكير عبد الرحمن بن عوف:
Negation by Abdul Rahman Bin Awf –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنِ الْحَسَنِ بْنِ عِيسَى بْنِ زَيْدٍ، عَنْ أَبِيهِ، قَالَ: كَثُرَ الْكَلَامُ بَيْنَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَ بَيْنَ عُثْمَانَ، حَتَّى قَالَ عَبْدُ الرَّحْمَنِ: أَمَا وَ اللَّهِ لَئِنْ بَقِيتُ لَكَ لَأُخْرِجَنَّكَ مِنْ هَذَا الْأَمْرِ كَمَا أَدْخَلْتُكَ فِيهِ، وَ مَا غَرَرْتَنِي إِلَّا بِاللَّهِ.
And Al-Saqafi has mentioned in his history, from Al-Hassan Bin Isa Bin Zayd, from his gather who said, ‘There was a lot of (heated) talk between Abdul Rahman and Usman, until Abdul Rahman said, ‘But, by Allah-azwj! If I were to live long enough for you, I will throw you out from this command just as I had entered you into it, and you have not deceived me except with Allah-azwj’’.[253]
وَ ذَكَرَ الثَّقَفِيُّ، عَنِ الْحَكَمِ قَالَ: كَانَ بَيْنَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَ بَيْنَ عُثْمَانَ كَلَامٌ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: وَ اللَّهِ مَا شَهِدْتَ بَدْراً، وَ لَا بَايَعْتَ تَحْتَ الشَّجَرَةِ، وَ فَرَرْتَ يَوْمَ حُنَيْنٍ. فَقَالَ لَهُ عُثْمَانُ: وَ أَنْتَ وَ اللَّهِ دَعَوْتَنِي إِلَى الْيَهُودِيَّةِ.
And Al-Saqafi mentioned from Al-Hakam, said, ‘There was (heated) talk between Abdul Rahman Bin Awf and Usman. Abdul Rahman said to him, ‘By Allah-azwj! You did not attend (battle of) Badr, nor did you pledge allegiance beneath the tree, and you fled on the day of Hunayn’. Usman said to him, ‘And you, by Allah-azwj, had invited me to Judaism’’.[254]
وَ عَنْهُ، عَنْ طَارِقِ بْنِ شِهَابٍ، قَالَ: رَأَيْتُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ يَقُولُ: يَا أَيُّهَا النَّاسُ! إِنَّ عُثْمَانَ أَبَى أَنْ يُقِيمَ فِيكُمْ كِتَابَ اللَّهِ. فَقِيلَ لَهُ: أَنْتَ أَوَّلُ مَنْ بَايَعَهُ، وَ أَوَّلُ مَنْ عَقَدَ لَهُ. قَالَ: إِنَّهُ نَقَضَ وَ لَيْسَ لِنَاقِضٍ عَهْدٌ.
And from him, from Tariq Bin Shihab who said, ‘I saw Abdul Rahman Bin Awf saying, ‘O you people! Usman has refused to establish the Book of Allah-azwj among you!’ It was said to him, ‘You were the first one to pledge allegiance to him, and the first one to hold it for him’. He said, ‘It (allegiance) is broken, and I haven’t broken a pact’’.[255]
وَ عَنْهُ، عَنْ أَبِي إِسْحَاقَ، قَالَ: ضَجَّ النَّاسُ يَوْماً حِينَ صَلَّوُا الْفَجْرَ فِي خِلَافَةِ عُثْمَانَ فَنَادَوْا بِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فَحَوَّلَ وَجْهَهُ إِلَيْهِمْ وَ اسْتَدْبَرَ الْقِبْلَةَ، ثُمَّ خَلَعَ قَمِيصَهُ مِنْ جَيْبِهِ، فَقَالَ: يَا مَعْشَرَ أَصْحَابِ مُحَمَّدٍ! يَا مَعْشَرَ الْمُسْلِمِينَ! أُشْهِدُ اللَّهَ وَ أُشْهِدُكُمْ أَنِّي قَدْ خَلَعْتُ عُثْمَانَ مِنَ الْخِلَافَةِ كَمَا خَلَعْتُ سِرْبَالِي هَذَا.
And from him, from Abi Is’haq who said, ‘The people clamoured one day when they had prayed Al Fajr Salat, during the caliphate of Usman, and they called out for Abdul Rahman Bin Awf. He turned his face towards them, and turned his back to the Qiblah, then took off his shit from his pocket and said, ‘O community of companions of Muhammad-saww! O community of Muslims! I keep Allah-azwj as Witness, and keep you all as witnesses! I have taken Usman off from the caliphate just as I have taken off this garment!’
فَأَجَابَهُ مُجِيبٌ. مِنَ الصَّفِّ الْأَوَّلِ: (آلْآنَ وَ قَدْ عَصَيْتَ قَبْلُ وَ كُنْتَ مِنَ الْمُفْسِدِينَ). فَنَظَرُوا مِنَ الرَّجُلِ، فَإِذَا هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ.
An answerer answered him, Now! And you had disobeyed before and you were from the corrupters! [10:91]’. They looked around from the men, and there, it was Ali-asws Bin Abu Talib-asws’’.
وَ عَنْهُ، قَالَ: أَوْصَى عَبْدُ الرَّحْمَنِ أَنْ يُدْفَنَ سِرّاً لِئَلَّا يُصَلِّيَ عَلَيْهِ عُثْمَانُ.
And from him, said, ‘Abdul Rahman had bequeathed that he be buried secretly at night, lest Usman prays Salat upon him’’.[256]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ عُثْمَانَ بْنِ السَّرِيدِ، قَالَ: دَخَلْتُ عَلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فِي شَكْوَاهُ الَّذِي مَاتَ فِيهِ أَعُودُهُ فَذُكِرَ عِنْدَهُ عُثْمَانُ، فَقَالَ: عَاجِلُوا طَاغِيَتَكُمْ هَذَا قَبْلَ أَنْ يَتَمَادَى فِي مُلْكِهِ. قَالُوا: فَأَنْتَ وَلَّيْتَهُ! قَالَ: لَا عَهْدَ لِنَاقِضٍ.
And Al-Waqidi (wahabi imam) mentioned in his history, from Usman Bin Al Sareed who said, ‘I entered to see Abdul Rahman Bin Awf during his complaint (illness) in which he died, to console him, and Usman was mentioned in his presence. He said, ‘Hasten to this tyrant of your before he continues in his kingdom’. They said, ‘But you made him the ruler!’ He said, ‘There is no pact for the breaker’’.[257] (Non Shia source)
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ بِلَالِ بْنِ حَارِثٍ، قَالَ: كُنْتُ مَعَ عَبْدِ الرَّحْمَنِ جَالِساً فَطَلَعَ عُثْمَانُ حَتَّى صَعِدَ الْمِنْبَرَ، فَقَالَ عَبْدُ الرَّحْمَنِ: فَقَدْتَ أَكْثَرَكَ شَعْراً.
And Al-Saqafi mentioned in his history, from Bilal Bin Haris who said, ‘I was seated with Abdul Rahman, and Usman emerged until he ascended the pulpit. Abdul Rahman said, ‘You have lost most of the poems’’.[258]
وَ ذَكَرَ فِيهِ أَنَّ عُثْمَانَ أَنْفَذَ الْمِسْوَرَ بْنَ مَخْرَمَةَ إِلَى عَبْدِ الرَّحْمَنِ يَسْأَلُهُ الْكَفَّ عَنِ التَّحْرِيصِ عَلَيْهِ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: أَنَا أَقُولُ هَذَا الْقَوْلَ وَحْدِي وَ لَكِنَّ النَّاسَ يَقُولُونَ جَمِيعاً، إِنَّهُ غَيَّرَ وَ بَدَّلَ.
And he mentioned in it – ‘Usman sent Al-Miswar Bin Makhrama to Abduul Rahman asking him for refraining from the besieging upon him. Abdul Rahman said to him, ‘I am (not) saying this word alone, but the people are all saying it, ‘He has changed and replaced’’.
قَالَ الْمِسْوَرُ: قُلْتُ: فَإِنْ كَانَ النَّاسُ يَقُولُونَ فَدَعْ أَنْتَ مَا تَقُولُ فِيهِ؟. فَقَالَ عَبْدُ الرَّحْمَنِ: لَا وَ اللَّهِ مَا أَجِدُهُ يَسَعُنِي أَنْ أَسْكُتَ عَنْهُ.
Al-Miswar said, ‘I said, ‘So, if the people were saying, you leave it. What are you saying regarding it?’ Ubdul Rahman said, ‘No, by Allah-azwj! I did not find any leeway for me to be silent from it’.
ثُمَّ قَالَ لَهُ: قُلْ لَهُ: يَقُولُ لَكَ خَالِي: اتَّقِ اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ فِي أُمَّةِ مُحَمَّدٍ وَ مَا أَعْطَيْتَنِي مِنَ الْعَهْدِ وَ الْمِيثَاقِ لَتَعْمَلَنَّ بِكِتَابِ اللَّهِ وَ سُنَّةِ صَاحِبِكَ، فَلَمْ تَفِ.
Then he said to him, ‘Say to him, ‘My maternal uncle says to you, ‘Fear in the community of Muhammad-saww Allah-azwj alone, there is no associate for Him-azwj, and what you had given me of the pact and the covenant that you will be acting by the Book of Allah-azwj and Sunnah of your Master-saww, but you were not loyal’’.
وَ ذَكَرَ فِيهِ أَنَّ ابْنَ مَسْعُودٍ قَالَ لِعَبْدِ الرَّحْمَنِ فِي أَحْدَاثِ عُثْمَانَ: هَذَا مِمَّا عَمِلْتَ. فَقَالَ عَبْدُ الرَّحْمَنِ: قَدْ أَخَذْتُ إِلَيْكُمْ بِالْوَثِيقَةِ فَأَمْرُكُمْ إِلَيْكُمْ.
And he mentioned in it that Ibn Masoud said to Abdul Rahman regarding the innovations of Usman, ‘This is from your doing’. Abdul Rahman said, ‘I had taken to you with the trust, so your affairs are up to you’’.[259]
وَ ذَكَرَ فِيهِ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ: هَذَا عَمَلُكَ. فَقَالَ عَبْدُ الرَّحْمَنِ: فَإِذَا شِئْتَ فَخُذْ سَيْفَكَ وَ آخُذُ سَيْفِي.
And he mentioned in it, said, ‘Ali-asws said to Abdul Rahman Bin Awf, ‘This is your doing’. Abdul Rahman said, ‘So, whenever you-asws like you-asws can take your-asws sword and I shall take my sword’’.[260]
نكير عمرو بن العاص:
Negation by Amro Bin Al-Aas –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ: عَنْ لُوطِ بْنِ يَحْيَى الْأَزْدِيِّ، قَالَ: جَاءَ عَمْرُو بْنُ الْعَاصِ فَقَالَ لِعُثْمَانَ: إِنَّكَ رَكِبْتَ مِنْ هَذِهِ الْأُمَّةِ النَّهَابِيرَ وَ رَكِبُوهَا بِكَ، فَاتَّقِ اللَّهَ وَ تُبْ إِلَيْهِ.
And Al-Saqafi mentioned in his history, from Lut Bin Yahya Al-Azdy who said, ‘Amro Bin Al-Aas came and said to Usman, ‘You rode the hazards from this community and they rode with you, so fear Allah-azwj and repent to Him-azwj’.
فَقَالَ: يَا ابْنَ النَّابِغَةِ! قَدْ تُبْتُ إِلَى اللَّهِ وَ أَنَا أَتُوبُ إِلَيْهِ، أَمَا إِنَّكَ مِنْ مَنْ يُؤَلِّبُ عَلَيَّ وَ يَسْعَى فِي السَّاعِينَ، قَدْ لَعَمْرِي أَضْرَمْتُهَا فَأَسْعِرْ وَ أَضْرِمْ مَا بَدَا لَكَ، فَخَرَجَ عَمْرٌو حَتَّى نَزَلَ فِي أَدَانِي الشَّامِ.
He said, ‘O Ibn Al-Nabiga! I have repented to Allah-azwj, and I am repenting to Him-azwj. But you are from the ones pitting against me and are stiving among the striving ones. By my life! Ihave stated a fire so it is ablaze. So, you start a fire and set aclaze whatever comes to you’. Amro went out until he descended in the vicinity of Syria’.[261]
وَ ذَكَرَ فِيهِ، عَنِ الزُّهْرِيِّ، قَالَ: إِنَّ عَمْرَو بْنَ الْعَاصِ ذَكَرَ عُثْمَانَ، فَقَالَ: إِنَّهُ اسْتَأْثَرَ بِالْفَيْءِ فَأَسَاءَ الْأَثَرَةَ وَ اسْتَعْمَلَ أَقْوَاماً لَمْ يَكُونُوا بِأَهْلِ الْعَمَلِ مِنْ قَرَابَتِهِ وَ آثَرَهُمْ عَلَى غَيْرِهِمْ، فَكَانَ فِي ذَلِكَ سَفْكُ دَمِهِ وَ انْتِهَاكُ حُرْمَتِهِ.
And he mentioned in it, from Al-Zuhry who said, ‘Amro Bin Al-Aas mentioned Usman. He said, ‘He preferred with the Fey (war booty) and evil was his preferring, and he utilised a people from his relatives who did not happen to be rightful for the work, and preferred them over the others. So, it was during that his blood was spilt and his sanctity was violated’.[262]
وَ عَنْهُ فِيهِ، قَالَ: قَامَ عَمْرٌو إِلَى عُثْمَانَ، فَقَالَ: اتَّقِ اللَّهَ يَا عُثْمَانُ! إِمَّا أَنْ تَعْدِلَ وَ إِمَّا أَنْ تَعْتَزِلَ! .. فَلَمَّا أَنْ نَشِبَ النَّاسُ فِي أَمْرِ عُثْمَانَ تَنَحَّى عَنِ الْمَدِينَةِ وَ خَلَّفَ ثَلَاثَةَ غِلْمَةٍ لَهُ لِيَأْتُوهُ بِالْخَبَرِ، فَجَاءَ اثْنَانِ بِحَصْرِ عُثْمَانَ، فَقَالَ: إِنِّي إِذَا نَكَأْتُ قَرْحَةً أَدْمَيْتُهَا، وَ جَاءَ الثَّالِثُ بِقَتْلِ عُثْمَانَ وَ وِلَايَةِ عَلِيٍّ عَلَيْهِ السَّلَامُ، فَقَالَ: وَا عُثْمَانَاهْ! وَ لَحِقَ بِالشَّامِ.
And from him, in it, said, ‘Amro said to Usman, he said, ‘Fear Allah-azwj, O Usman! Either you dispense justice or you isolate (leave the caliphate)!’ When the people broke out regarding the matter of Usman, he stepped away from Al-Medina and kept behind three slaves of his to come to him with the news. Two came with the (news of) siege of Usman. He said, ‘When I scratch, its sore gets bloody’. And the third came with (news of) killing of Usman and governance of Ali-asws. He said, ‘Waah Usman!’ And he joined up with Syria’.[263]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ أَنَّ عُثْمَانَ عَزَلَ عَمْرَو بْنَ الْعَاصِ عَنْ مِصْرَ وَ اسْتَعْمَلَ عَلَيْهَا عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ، فَقَدِمَ عَمْرٌو الْمَدِينَةَ فَجَعَلَ يَأْتِي عَلِيّاً عَلَيْهِ السَّلَامُ فَيُؤَلِّبُهُ عَلَى عُثْمَانَ، وَ يَأْتِي الزُّبَيْرَ وَ يَأْتِي طَلْحَةَ وَ يَلْقَى الرُّكْبَانَ يُخْبِرُهُمْ بِأَحْدَاثِ عُثْمَانَ،
And Al-Waqidi (wahabi imam) said in his history, ‘Usman deposed Amro Bin Al Aas from Egypt and utilised Abdullah Bin Sa’ad Bin Abi Sar’h upon it instead. So, Amro arrived at Al-Medina and went to Ali-asws to turn him-asws against Usman, and Al-Zubeyr came, and Talha came, and the riders came informing them of the events of Usman.
فَلَمَّا حُصِرَ عُثْمَانُ الْحِصَارَ الْأَوَّلَ خَرَجَ إِلَى أَرْضِ فِلَسْطِينَ، فَلَمْ يَزَلْ بِهَا حَتَّى جَاءَهُ خَبَرُ قَتْلِهِ، فَقَالَ: أَنَا أَبُو عَبْدِ اللَّهِ إِنِّي إِذَا أُحِلُّ قَرْحَةً نَكَأْتُهَا، إِنِّي كُنْتُ لَأَحْرَصَ عَلَيْهِ حَتَّى إِنِّي لَأَحْرَصُ عَلَيْهِ [مِنَ] الرَّاعِي فِي غَنَمِهِ.
When Usman was besieged with the first siege, he (Amro) went out to the land of Palestine. He did not cease to be at it until the news came to him of his death. He said, ‘I am father of Abdullah! When I release a wound, it will bleed. I was greedy upon it (caliphate), until (now) I am greedier upon it than the shepherd is regarding his sheep’.
فَلَمَّا بَلَغَهُ بَيْعَةُ النَّاسِ عَلِيّاً عَلَيْهِ السَّلَامُ كَرِهَ ذَلِكَ وَ تَرَبَّصَ حَتَّى قُتِلَ طَلْحَةُ وَ الزُّبَيْرُ ثُمَّ لَحِقَ بِمُعَاوِيَةَ.
When it (news) reached to him of the allegiance of the people to Ali-asws, he disliked that and lied in wait until Talha and Al-Zubeyr were killed, then he joined up with Muawiya’’.[264]
نكير محمد بن مسلمة الأنصاري:
Negation by Muhammad Bin Maslama Al-Ansari –
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ دَاوُدَ بْنِ الْحُصَيْنِ الْأَنْصَارِيِّ: أَنَّ مُحَمَّدَ بْنَ مَسْلَمَةَ الْأَنْصَارِيَّ قَالَ يَوْمَ قُتِلَ عُثْمَانُ: مَا رَأَيْتُ يَوْماً قَطُّ أَقَرَّ لِلْعُيُونِ وَ لَا أَشْبَهَ بِيَوْمِ بَدْرٍ مِنْ هَذَا الْيَوْمِ.
And Al-Saqafi mentioned in his history, from Dawood Bin Al-Husayn Al-Ansari – Muhammad Bin Maslama Al-Ansari said on the day Usman was killed, ‘I have not seen any day more delightful to the eyes, nor resembling the day of Badr that this day’’.[265]
وَ رَوَى فِيهِ، عَنْ أَبِي سُفْيَانَ مَوْلَى آلِ أَحْمَدَ، قَالَ: أَتَيْتُ مُحَمَّدَ بْنَ مَسْلَمَةَ الْأَنْصَارِيَّ فَقُلْتُ: قَتَلْتُمْ عُثْمَانَ؟. فَقَالَ: نَعَمْ وَ ايْمُ اللَّهِ مَا وَجَدْتُ رَائِحَةً هِيَ أَشْبَهُ بِرَائِحَةِ يَوْمِ بَدْرٍ مِنْهَا.
And he reported in it, from Abi Sufyan, a slave of family of Ahmad who said, ‘I came to Muhammad Bin Maslama Al-Ansari and I said, ‘You killed Usman?’ He said, ‘Yes, and I swear by Allah-azwj, I have not found rest (like) it resembling the rest on the day of Badr, than it’’.[266]
نكير أبي موسى:
Negation by Abu Musa (Al-Ashari) –
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، قَالَ: لَمَّا وَلَّى عُثْمَانُ عَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ كَرِيزٍ الْبَصْرَةَ قَامَ أَبُو مُوسَى الْأَشْعَرِيُّ، خَطِيباً، فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ، ثُمَّ قَالَ: قَدْ أَتَاكُمْ رَجُلٌ كَثِيرُ الْعَمَّاتِ وَ الْخَالاتِ فِي قُرَيْشٍ، يَبْسُطُ الْمَالَ فِيهِمْ بَسْطاً، وَ قَدْ كُنْتُ قَبَضْتُهُ عَنْكُمْ.
And Al-Waqidi mentioned in his history, said, ‘When Usman mage Abdullah Bin Aamir Bin Kareyz governor of Basra, Abu Musa Al Ashari stood up to address. He praised Allah-azwj and extolled upon Him-azwj, then said: ‘A man has come to you (as governor) being of may maternal aunts and paternal aunts among Qureysh, spreading the wealth among them with a spread, and I had withheld it from you’’.[267] (Non Shia source)
نكير جبلة بن عمرو الساعدي:
Negation my Jabalah Bin Amro Al-Sa’ady –
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ عَامِرِ بْنِ سَعْدٍ، قَالَ: أَوَّلُ مَنِ اجْتَرَأَ عَلَى عُثْمَانَ بِالْمَنْطِقِ السَّيِّئِ جَبَلَةُ بْنُ عَمْرٍو السَّاعِدِيُّ، مَرَّ بِهِ عُثْمَانُ وَ هُوَ جَالِسٌ فِي نَادِي قَوْمِهِ وَ فِي يَدِ جَبَلَةَ بْنِ عَمْرِو بن جامعة فَسَلَّمَ وَ رَدَّ الْقَوْمُ، فَقَالَ جَبَلَةُ: لِمَ تَرُدُّونَ عَلَى رَجُلٍ فَعَلَ كَذَا وَ كَذَا؟!.
And Al-Waqidi mentioned in his history, from Aamir Bin Sa’ad who said, ‘The first one to be audacious upon Usman with the bad talk was Jabalah Bin Amro Al Sa’ady. Usman passed by him and he was seated among a club of his group, and in the hand of Jabalah Bin Amro Bin Jamie (was something). He greeted and the group returned (the greeting). Jabalah said, ‘Why are you responding to a man who did such and such?!’
قَالَ: ثُمَّ أَقْبَلَ عَلَى عُثْمَانَ، فَقَالَ: وَ اللَّهِ لَأَطْرَحَنَّ هَذِهِ الْجَامِعَةَ فِي عُنُقِكَ أَوْ لَتَتْرُكَنَّ بِطَانَتَكَ هَذِهِ، قَالَ عُثْمَانُ: أَيَّ بِطَانَةٍ؟ فَوَ اللَّهِ إِنِّي لَأَتَخَيَّرُ النَّاسَ. فَقَالَ: مَرْوَانُ تَخَيَّرْتَهُ؟! وَ مُعَاوِيَةُ تَخَيَّرْتَهُ؟! وَ عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ كَرِيزٍ تَخَيَّرْتَهُ؟! وَ عَبْدُ اللَّهِ بْنُ سَعْدٍ تَخَيَّرْتَهُ؟! مِنْهُمْ مَنْ نَزَلَ الْقُرْآنُ بِذَمِّهِ وَ أَبَاحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ دَمَهُ. فَانْصَرَفَ عُثْمَانُ، فَمَا زَالَ النَّاسُ مُجْتَرِءُونَ عَلَيْهِ.
He (the narrator) said, ‘Then he faced towards Usman and said, ‘By Allah-azwj! I will drop this gathering in your neck or you will leave these confidants of your’. Usman said, ‘Which confidant? By Allah-azwj, I gave people the choice’. He said, ‘Marwan, you gave it a choice?! And Muawiya, you gave it a choice?! And Abdullah Bin Aamir Bin Kareyz, you gave it a choice?! And Abdullah Bin Sa’ad, you gave it a choice?! From them is one the Quran was Revealed in his condemnation, and Rasool-Allah-saww legalised his blood’. Usman left, and the people did not cease emboldened against him’’.[268] (Non Shia source)
وَ ذَكَرَ فِيهِ، عَنْ عُثْمَانَ بْنِ السَّرِيدِ، قَالَ: مَرَّ عُثْمَانُ عَلَى جَبَلَةَ بْنِ عَمْرٍو السَّاعِدِيِّ وَ هُوَ عَلَى بَابِ دَارِهِ وَ مَعَهُ جَامِعَةٌ-، فَقَالَ: يَا نَعْثَلُ! وَ اللَّهِ لَأَقْتُلَنَّكَ أَوْ لَأَحْمِلَنَّكَ عَلَى جَرْبَاءَ، وَ لَأُخْرِجَنَّكَ إِلَى حَرَّةِ النَّارِ، ثُمَّ جَاءَهُ مَرَّةً أُخْرَى وَ هُوَ عَلَى الْمِنْبَرِ فَأَنْزَلَهُ عَنْهُ.
And he mentioned in it, from Usman Bin Al-Sareed, said, ‘Usman passed by Jabalah Bin Amro Al Sa’ady and he was at the door of his house, and there was a group with him. He said, ‘O Na’sal (Usman)! By Allah-azwj, either I kill you or I will carry you to a desert, or I will throw you to the heat of the fire’. Then he came another time and he was upon the pulpit, and brought him down from it’.[269]
وَ ذَكَرَ فِيهِ: أَنَّ زَيْدَ بْنَ ثَابِتٍ مَشَى إِلَى جَبَلَةَ وَ مَعَهُ ابْنُ عَمِّهِ أَبُو أُسَيْدٍ السَّاعِدِيُّ فَسَأَلَاهُ الْكَفَّ عَنْ عُثْمَانَ. فَقَالَ: وَ اللَّهِ لَا أَقْصُرُ عَنْهُ أَبَداً، وَ لَا أَلْقَى اللَّهَ فَأَقُولُ: (أَطَعْنا سادَتَنا وَ كُبَراءَنا فَأَضَلُّونَا السَّبِيلَا).
And he mentioned in it, ‘Zayd Bin Sabit walked to Jabalah, and with him was his cousin Abu Aseyd Al Sa’ady. They asked him for the restraint from Usman. He said, ‘By Allah-azwj! I will not fall short from him, ever, and will I meet Allah-azwj and be saying, We obeyed our chiefs and our great ones, so they strayed us from the Way’ [33:67]’’.[270]
نكير جهجاه بن عمرو الغفاري:
Negation by Jahjah Bin Amro Al-Ghafari –
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ عُرْوَةَ، قَالَ: خَرَجَ عُثْمَانُ إِلَى الْمَسْجِدِ وَ مَعَهُ نَاسٌ مِنْ مَوَالِيهِ فَنَجَدَ النَّاسُ يَنْتَابُونَهُ يَمِيناً وَ شِمَالًا، فَنَادَاهُ بَعْضُهُمْ: يَا نَعْثَلُ! وَ بَعْضُهُمْ غَيْرَ ذَلِكَ، فَلَمْ يُكَلِّمْهُمْ حَتَّى صَعِدَ الْمِنْبَرَ فَشَتَمُوهُ فَسَكَتَ حَتَّى سَكَتُوا،
And Al-Waqidi mentioned in his history, from Urwah who said, ‘Usman went out to the Masjid and wit him were some people from his friends. We found the people were reprimanding him right and left. One of them called out, ‘O Na’sal (Usman)!’ And another one, other than that. He did not speak to them until he ascended the pulpit. They reviled him. He was silent until they were silent.
ثُمَّ قَالَ: أَيُّهَا النَّاسُ! اتَّقُوا وَ اسْمَعُوا وَ أَطِيعُوا، فَإِنَّ السَّامِعَ الْمُطِيعَ لَا حُجَّةَ عَلَيْهِ، وَ السَّامِعَ الْعَاصِيَ لَا حُجَّةَ لَهُ .. فَنَادَاهُ بَعْضُهُمْ: أَنْتَ .. أَنْتَ السَّامِعُ الْعَاصِي.
Then he said, ‘O you people! Fear (Allah-azwj), and listen and obey, for the listener, the obedient, there is no argument upon him, and the listener, the disobedient, there is argument for him’. One of them called out, ‘You! You are the listener, the disobedient!’
فَقَامَ إِلَيْهِ جَهْجَاهُ بْنُ عَمْرٍو الْغِفَارِيُّ وَ كَانَ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَةِ فَقَالَ: هَلُمَّ إِلَى مَا نَدْعُوكَ إِلَيْهِ. قَالَ: وَ مَا هُوَ؟. قَالَ: نَحْمِلُكَ عَلَى شَارِفٍ جَرْبَاءَ فَتَلْحَقُكَ بِجَبَلِ الدُّخَانِ.
Jahjah Bin Amro Al-Ghifari stood up to him, and he was from the ones who had pledged allegiance beneath the tree, he said, ‘Come to what we are calling you to’. He said, ‘And what is it?’ He said, ‘We shall carry you upon an empty desert, so you can join up with the mountain smoke’.
قَالَ عُثْمَانُ: لَسْتُ هُنَاكَ لَا أُمَّ لَكَ!. وَ تَنَاوَلَ ابْنُ جَهْجَاهٍ الْغِفَارِيُّ عَصًا فِي يَدِ عُثْمَانَ وَ هِيَ عَصَا النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَكَسَرَهَا عَلَى رُكْبَتِهِ. وَ دَخَلَ عُثْمَانُ دَارَهُ فَصَلَّى بِالنَّاسِ سَهْلُ بْنُ حُنَيْفٍ.
Usman said, ‘Not over there, may there be no mother for you!’ And Jahjah Al Ghufari gave a staff in the hand of Usman, and it was the staff of the Prophet-saww, and he (Usman) broke it upon his knees. And Usman entered his house, and Sahl Bin Huneyf prayed Salat with the people’.[271] (Non Shia source)
وَ ذَكَرَ فِيهِ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ أَبِي حَبِيبَةَ .. الْحَدِيثَ، وَ قَالَ فِيهِ: إِنَّ عُثْمَانَ قَالَ لَهُ: قَبَّحَكَ اللَّهُ وَ قَبَّحَ مَا جِئْتَ بِهِ. قَالَ أَبُو حَبِيبَةَ: وَ لَمْ يَكُنْ ذَلِكَ إِلَّا عَنْ مَلَإٍ مِنَ النَّاسِ، وَ قَامَ إِلَى عُثْمَانَ شِيعَتُهُ مِنْ بَنِي أُمَيَّةَ فَحَمَلُوهُ فَأَدْخَلُوهُ الدَّارَ، وَ كَانَ آخِرَ يَوْمٍ رَأَيْتُهُ فِيهِ.
And he has mentioned in it, from Musa Bin Uqbah, from Abi Habeeba, and narration, and said in it, ‘Usman said to him, ‘May Allah-azwj Make you ugly and whatever you have come with’. Abu Habeeba said, ‘And that will not happen except away from the assembly of the people’. And they stood up to Usman, his loyalists from the clan of Umayya, and they carried him away and entered him into the house, and it was the last day he was seen in it’.[272] (Non Shia source)
نكير عائشة
Negation by Ayesha –
: وَ ذَكَرَ الطَّبَرِيُّ فِي تَارِيخِهِ وَ الثَّقَفِيُّ فِي تَارِيخِهِ، قَالَ: جَاءَتْ عَائِشَةُ إِلَى عُثْمَانَ، فَقَالَتْ: أَعْطِنِي مَا كَانَ يُعْطِينِي أَبِي وَ عُمَرُ، قَالَ: لَا أَجِدُ لَهُ مَوْضِعاً فِي الْكِتَابِ وَ لَا فِي السُّنَّةِ، وَ لَكِنْ كَانَ أَبُوكِ وَ عُمَرُ يُعْطِيَانِكِ عَنْ طِيبَةِ أَنْفُسِهِمَا، وَ أَنَا لَا أَفْعَلُ.
And it is mentioned by Al Tabari in his history, and Al Saqafi in his history, said,
‘Ayesha came to Usman and she said, ‘Give me what Abu Bakr and Umar used to give me’. He said, ‘I cannot find any place for it in the Book nor in the Sunnah, but you fathers and Umar were giving you both (including Hafsa) from the goodness of themselves, and I will not do it’.
قَالَتْ: فَأَعْطِنِي مِيرَاثِي مِنْ رَسُولِ اللَّهِ (ص)؟!. قَالَ: أَ وَ لَمْ تَجِئْ فَاطِمَةُ (ع) تَطْلُبُ مِيرَاثَهَا مِنْ رَسُولِ اللَّهِ (ص)، فَشَهِدْتِ أَنْتِ وَ مَالِكُ بْنُ أَوْسٍ الْبَصْرِيُّ أَنَّ النَّبِيَّ (ص) لَا يُوَرِّثُ، وَ أَبْطَلْتِ حَقَّ فَاطِمَةَ وَ جِئْتِ تَطْلُبِينِهِ؟!، لَا أَفْعَلُ.
She said, ‘Then give me my inheritance from Rasool-Allah-azwj?!’ He said, ‘Or didn’t (Syeda) Fatima-asws come seeking her-asws inheritance from Rasool-Allah-saww, so you and Malik Bin Aws Al-Basry testified that the Prophet-saww does not leave inheritance, and you nullified the right of (Syeda) Fatima-asws, and (now) you have come to seek it?! I will not do it’’.
وَ زَادَ الطَّبَرِيُ: وَ كَانَ عُثْمَانُ مُتَّكِئاً فَاسْتَوَى جَالِساً، وَ قَالَ: سَتَعْلَمُ فَاطِمَةُ أَيُّ ابْنِ عَمٍّ لَهَا مِنِّي الْيَوْمَ؟! أَ لَسْتِ وَ أَعْرَابِيٌّ يَتَوَضَّأُ بِبَوْلِهِ شَهِدْتِ عِنْدَ أَبِيكِ.
And Al-Tabari has an increase, ‘And Usman was reclining, so he sat up straight and said, ‘(Syeda) Fatima-asws will know which cousin there is for her than me, today?! Didn’t you and the Bedouin who washes with his urine, testify in the presence of your father?’’[273]
قَالا جَمِيعاً فِي تَارِيخِهِمَا: فَكَانَ إِذَا خَرَجَ عُثْمَانُ إِلَى الصَّلَاةِ أَخْرَجَتْ قَمِيصَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ تُنَادِي أَنَّهُ قَدْ خَالَفَ صَاحِبَ هَذَا الْقَمِيصِ.
They both said together in their histories, ‘It was so that whenever Usman came out to the Salat, brought out a shirt of Rasool-Allah-saww and called out, ‘He-saww has a replacement, the owner of this shirt’.
وَ زَادَ الطَّبَرِيُ يَقُولُ: هَذَا قَمِيصُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَمْ تَبْلَ وَ قَدْ غَيَّرَ عُثْمَانُ سُنَّتَهُ، اقْتُلُوا نَعْثَلًا قَتَلَ اللَّهُ نَعْثَلًا.
And Al-Tabari has increased, (Ayesha) saying, ‘This is a shirt of Rasool-Allah-saww, not decayed (yet), and Usman has already changed his-saww Sunnah. Kill Na’sal (Usman)! Kill Na’sal!’’[274]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ مُوسَى الثَّعْلَبِيِّ، عَنْ عَمِّهِ، قَالَ: دَخَلْتُ مَسْجِدَ الْمَدِينَةِ فَإِذَا النَّاسُ مُجْتَمِعُونَ، وَ إِذَا كَفٌّ مُرْتَفِعَةٌ وَ صَاحِبُ الْكَفِّ يَقُولُ: يَا أَيُّهَا النَّاسُ! الْعَهْدُ حَدِيثٌ، هَاتَانِ نَعْلَا رَسُولِ اللَّهِ وَ قَمِيصُهُ إِنَّ فِيكُمْ فِرْعَوْنَ أَوْ مِثْلَهُ، فَإِذَا هِيَ عَائِشَةُ تَعْنِي عُثْمَانَ، وَ هُوَ يَقُولُ: اسْكُتِي إِنَّمَا هَذِهِ امْرَأَةٌ رَأْيُهَا رَأْيُ الْمَرْأَةِ.
And Al-Saqafi in his history, from Musa Al-Sa’alby, from his uncle who said, ‘I entered Masjid of Al-Medina, and the people were gathered, and there was a raised hand and the owner of the hand was saying, ‘O you people! The pact is new! There are two slippers of Rasool-Allah-saww and his-saww shirt. Among you there is Pharaoh-la or similar to him-la!’ It was Ayesha taunting Usman, and he said, ‘Be quiet! But rather, she is a woman, and her opinion is an opinion of a woman!’[275]
وَ ذَكَرَ فِي تَارِيخِهِ، عَنِ الْحَسَنِ بْنِ سَعِيدٍ، قَالَ: رَفَعَتْ عَائِشَةُ وَرَقَاتٍ مِنْ وَرَقِ الْمُصْحَفِ بَيْنَ عُودَيْنِ مِنْ وَرَاءِ حِجَابِهَا وَ عُثْمَانُ عَلَى الْمِنْبَرِ-، فَقَالَتْ: يَا عُثْمَانُ! أَقِمْ مَا فِي كِتَابِ اللَّهِ إِنْ تُصَاحِبْ تُصَاحِبْ غَادِراً، وَ إِنْ تُفَارِقْ تُفَارِقْ عَنْ قِلًى.
And he mentioned in his history from Al-Hassan Bin Saeed, said, ‘Ayesha raised a page from the Parchment (Quran) between two pieces of wood from behind her veil, and Usman was upon the pulpit. She said, ‘O Usman! Establish what is in the Book of Allah-azwj! If you accompany, you accompany treacherously, and if you separate, you will be separate from out of abhorrence’.
فَقَالَ عُثْمَانُ: أَمَا وَ اللَّهِ لَتَنْتَهِيَنَّ أَوْ لَأُدْخِلَنَّ عَلَيْكِ حُمْرَانَ الرِّجَالِ وَ سُودَانَهَا!!. قَالَتْ عَائِشَةُ: أَمَا وَ اللَّهِ إِنْ فَعَلْتَ لَقَدْ لَعَنَكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ ثُمَّ مَا اسْتَغْفَرَ لَكَ حَتَّى مَاتَ.
Usman said, ‘But, by Allah-azwj! Either you end it or I will enter red men and its black ones (in Al-Medina) against you!’ Ayesha said, ‘But, by allah-azwj! If you do it, so Rasool-Allah-saww had cursed you, then he-saww did not seek Forgiveness for you until he-saww passed away’’.[276]
وَ ذُكِرَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ: أَخْرَجَتْ عَائِشَةُ قَمِيصَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَقَالَ لَهَا عُثْمَانُ: لَئِنْ لَمْ تَسْكُتِي لَأَمْلَأَنَّهَا عَلَيْكِ حُبْشَاناً. قَالَتْ: يَا غَادِرُ يَا فَاجِرُ! أَخْرَبْتَ أَمَانَتَكَ وَ مَزَّقْتَ كِتَابَ اللَّهِ.
And it is mentioned from Abdul Rahman Bin Abi Layli who said, ‘Ayesha brought out a shirt of Rasool-Allah-saww. Usman said to her, ‘If you do not quieten down, I shall fill it (Al-Medina) against you with Ethiopians!’’ She said, ‘O betrayer! O Immoral! Will you ruin your security and tear up the Book of Allah-azwj?’
ثُمَّ قَالَتْ: وَ اللَّهِ مَا ائْتَمَنَهُ رَجُلٌ قَطُّ إِلَّا خَانَهُ، وَ لَا صَحِبَهُ رَجُلٌ قَطُّ إِلَّا فَارَقَهُ عَنْ قِلًى.
Then she said, ‘By Allah-azwj! A man will not be entrusted at all, except he would betray him, nor accompany a man at all except he would separate from him out of abhorrence’’.[277]
وَ ذَكَرَ فِيهِ، قَالَ: نَظَرَتْ عَائِشَةُ إِلَى عُثْمَانَ، فَقَالَتْ: (يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيامَةِ فَأَوْرَدَهُمُ النَّارَ وَ بِئْسَ الْوِرْدُ الْمَوْرُودُ).
And he mentioned in it saying, ‘Ayesha looked at Usman. She said, ‘He shall lead his people on the Day of Judgement, and bring them around to the Fire; and evil is the place to which the ones would be led to [11:98]’’.[278]
وَ ذَكَرَ فِيهِ، عَنْ عِكْرِمَةَ: أَنَّ عُثْمَانَ صَعِدَ الْمِنْبَرَ فَاطَّلَعَتْ عَائِشَةُ وَ مَعَهَا قَمِيصُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ ثُمَّ قَالَتْ: يَا عُثْمَانُ! أَشْهَدُ أَنَّكَ بَرِيءٌ مِنْ صَاحِبِ هَذَا الْقَمِيصِ. فَقَالَ عُثْمَانُ: (ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا …) الْآيَةَ.
And he mentioned in it from Ikrimah (bin Abu Jahl), ‘Usman ascended the pulpit and noticed Ayesha, and with her was a shirt of Rasool-Allah-azwj. Then she said, ‘O Usman! I testify that you are disavowed from the owner of this shirt’. Usman said, ‘Allah Strikes an example for those who commit Kufr – (the wife of Noah and wife of Lut) [66:10] – the Verse’.[279]
وَ ذَكَرَ فِيهِ، عَنْ أَبِي عَامِرٍ مَوْلَى ثَابِتٍ، قَالَ: كُنْتُ فِي الْمَسْجِدِ فَمَرَّ عُثْمَانُ فَنَادَتْهُ عَائِشَةُ: يَا غَادِرُ يَا فَاجِرُ! أَخْرَبْتَ أَمَانَتَكَ وَ ضَيَّعْتَ رَعِيَّتَكَ، وَ لَوْ لَا الصَّلَوَاتُ الْخَمْسُ لَمَشَى إِلَيْكَ رِجَالٌ حَتَّى يَذْبَحُوكَ ذَبْحَ الشَّاةِ، فَقَالَ لَهَا عُثْمَانُ: (امْرَأَتَ نُوحٍ وَ امْرَأَتَ لُوطٍ …) الْآيَةَ.
And he mentioned in it, from Abi Aamir a slave of Sabit who said, ‘I was in the Masjid and Usman passed by. Ayesha called out, ‘O betrayer! O immoral! You ruined your security and wasted your citizens, and had it not been for the five (daily) Salats, the men would walk to you until they slaughter you, the slaughtering of a sheep’. Usman said to her, ‘the wife of Noah and wife of Lut [66:10] – the Verse’.[280]
وَ ذَكَرَ فِيهِ، أَنَّ عُثْمَانَ صَعِدَ، فَنَادَتْ عَائِشَةُ وَ رَفَعَتِ الْقَمِيصَ، فَقَالَتْ: لَقَدْ خَالَفْتَ صَاحِبَ هَذَا. فَقَالَ عُثْمَانُ: إِنَّ هَذِهِ الزَّعْرَاءَ عَدُوَّةُ اللَّهِ، ضَرَبَ اللَّهُ مِثْلَهَا وَ مِثْلَ صَاحِبَتِهَا حَفْصَةَ فِي الْكِتَابِ: (امْرَأَتَ نُوحٍ وَ امْرَأَتَ لُوطٍ …) الْآيَةَ.
And he mentioned in it, ‘Usman ascended (the pulpit). Ayesha called out and raised the shirt (of Rasool-Allah-saww). She said, ‘You have opposed the owner of this’. Usman said, ‘This is the barren one, enemy of Allah-azwj! Allah-azwj Struck her example and example of her companion Hafsa in the Book of Allah-azwj: ‘the wife of Noah and wife of Lut [66:10] – the Verse’.
فَقَالَتْ لَهُ: يَا نَعْثَلُ يَا عَدُوَّ اللَّهِ! إِنَّمَا سَمَّاكَ رَسُولُ اللَّهِ بِاسْمِ نَعْثَلِ الْيَهُودِيِّ الَّذِي بِالْيَمَنِ .. وَ لَاعَنَتْهُ وَ لَاعَنَهَا.
She said to him, ‘O Na’sal! O enemy of Allah-azwj! But rather Rasool-Allah-saww named you with the name ‘Na’sal’, the Jew who is at Al Yemen’ – and she cursed him and he cursed her’.[281]
وَ ذَكَرَ فِيهِ، عَنِ الْقَاسِمِ بْنِ مُصْعَبٍ الْعَبْدِيِّ، قَالَ: قَامَ عُثْمَانُ ذَاتَ يَوْمٍ خَطِيباً، فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ، ثُمَّ قَالَ: نِسْوَةٌ يَكِبْنَ فِي الْآفَاقِ لَتَنْكُثُ بَيْعَتِي وَ يُهَرَاقُ دَمِي، وَ اللَّهِ لَوْ شِئْتُ أَنْ أَمْلَأَ عَلَيْهِنَّ حُجُرَاتِهِنَّ رِجَالًا سُوداً وَ بِيضاً لَفَعَلْتُ، أَ لَسْتُ خَتَنَ رَسُولِ اللَّهِ عَلَى ابْنَتَيْهِ؟. أَ لَسْتُ جَهَّزْتُ جَيْشَ الْعُسْرَةِ؟، أَ لَمْ أَكُ رَسُولَ رَسُولِ اللَّهِ إِلَى أَهْلِ مَكَّةَ؟.
And he mentioned in it, from Al Qasim Bin Mus’ab Al Abdy who said,
‘Usman stood up one day to address. He praised Allah-azwj and extolled upon Him-azwj, the said, ‘There lies a woman in the horizons to break my allegiance and spill my blood. By Allah-azwj! If I so like, I can fill their chamber upon them with black men and white, I would do so. Am I not the son in law of Rasool-Allah-saww of his-saww two daughters? Didn’t I equip the army in difficulty? Did I not contend Rasool-Allah-azwj to the people of Makkah?’
قَالَ: إِذْ تَكَلَّمَتِ امْرَأَةٌ مِنْ وَرَاءِ الْحِجَابِ، قَالَ: فَجَعَلَ تَبْدُو لَنَا خِمَارَهَا أَحْيَاناً، فَقَالَتْ: صَدَقْتَ، لَقَدْ كُنْتَ خَتَنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَلَى ابْنَتَيْهِ، فَكَانَ مِنْكَ فِيهِمَا مَا قَدْ عَلِمْتَ، وَ جَهَّزْتَ جَيْشَ الْعُسْرَةِ وَ قَدْ قَالَ اللَّهُ تَعَالَى: (فَسَيُنْفِقُونَها ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً) وَ كُنْتَ رَسُولَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِلَى أَهْلِ مَكَّةَ غَيَّبَكَ عَنْ بَيْعَةِ الرِّضْوَانِ لِأَنَّكَ لَمْ تَكُنْ لَهَا أَهْلًا،
He (the narrator) said, ‘Then a woman spoke from behind the veil, and her scarf appeared to us at times. She said, ‘You speak the truth. You are a son in law of Rasool-Allah-saww of his-saww two daughters, and it happened from you regarding them both what you well know, and you equipped the army in difficulty, and Allah-azwj the Exalted has Said: So they will be spending it, then it would become a regret upon them, [8:36], and you (contended) to the people of Makkah being absent from allegiance of the pleasure (Bay’at al Rizwaan), because did not happen to be rightful for it’.
قَالَ فَانْتَهَرَهَا عُثْمَانُ، فَقَالَتْ: أَمَّا أَنَا فَأَشْهَدُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: إِنَّ لِكُلِّ أُمَّةٍ فِرْعَوْنَ، وَ إِنَّكَ فِرْعَوْنُ هَذِهِ الْأُمَّةِ.
He (the narrator) said, ‘Usman rebuked her. She said, ‘As for I, I testify that Rasool-Allah-saww said: ‘For every community there is a Pharaoh-la, and you are Pharaoh-la of this community’’.[282]
وَ ذَكَرَ فِيهِ مِنْ عِدَّةِ طُرُقٍ، قَالَ: لَمَّا اشْتَدَّ الْحِصَارُ عَلَى عُثْمَانَ تَجَهَّزَتْ عَائِشَةُ لِلْحَجِّ، فَجَاءَهَا مَرْوَانُ وَ عَبْدُ الرَّحْمَنِ بْنُ عَتَّابِ بْنِ الْأَسِيدِ فَسَأَلَاهَا الْإِقَامَةَ وَ الدَّفْعَ عَنْهُ، فَقَالَتْ: قَدْ عَزَيْتُ غَرَائِرِي، وَ أَدْنَيْتُ رِكَابِي، وَ فَرَضْتُ عَلَى نَفْسِي الْحَجَّ فَلَسْتُ بِالَّتِي أُقِيمُ،
And he mentioned in it from a number of ways, said, ‘When the siege intensified upon Usman, Ayesha prepared for the Hajj. Marwan and Abdullah Rahman Bin Attab Bin Al-Aseyd came to her and asked her to stay and defend him. She said, ‘He hurt my pride and lowered my neck, and I necessitated the Hajj upon myself, so I am not the one to stay’.
فَنَهَضَا وَ مَرْوَانُ يَتَمَثَّلُ:
| فَحَرَقَ قَيْسٌ عَلَى الْبِلَادِ | حَتَّى إِذَا اشْتَعَلَتْ أَجْذَمَا |
They got up and Marwan prosed, ‘A measure burned upon the city, until when it was ablaze, it attracted’.
فَقَالَتْ: أَيُّهَا الْمُتَمَثِّلُ بِالشِّعْرِ ارْجِعْ، فَرَجَعَ، فَقَالَتْ: لَعَلَّكَ تَرَى أَنِّي إِنَّمَا قُلْتُ هَذَا الَّذِي قُلْتُهُ شَكّاً فِي صَاحِبِكَ، فَوَ اللَّهِ لَوَدِدْتُ أَنَّ عُثْمَانَ مَخِيطٌ عَلَيْهِ فِي بَعْضِ غَرَائِرِي حَتَّى أَكُونَ أَقْذِفُهُ فِي الْيَمِّ،
She said, ‘O you one prosing with the poem, return!’ She said, ‘Perhaps you view that I said what I said as a complaint regarding your companion. By Allah-azwj! I would have loved it if Usman had stitched regarding some of my pride until I would have become throwing him in the sea’.
ثُمَّ ارْتَحَلْتُ حَتَّى نَزَلْتُ بَعْضَ الطَّرِيقِ فَلَحِقَهَا ابْنُ عَبَّاسٍ أَمِيراً عَلَى الْحَجِّ، فَقَالَتْ لَهُ: يَا ابْنَ عَبَّاسٍ! إِنَّ اللَّهَ قَدْ أَعْطَاكَ لِسَاناً وَ عِلْماً فَأَنْشُدُكَ اللَّهَ أَنْ تَخْذُلَ عَنْ قَتْلِ هَذَا الطَّاغِيَةِ غَداً،
Then she departed until she descended in one of the roads, she was met by Ibn Abbas being a commander upon the Hajj. She said, ‘O Ibn Abbas! Allah-azwj has given you a tongue and knowledge, so I adjure you with Allah-azwj, if you forsake from the killing of this tyrant tomorrow’.
ثُمَّ انْطَلَقَتْ فَلَمَّا قَضَتْ نُسُكَهَا بَلَغَهَا أَنَّ عُثْمَانَ قُتِلَ، فَقَالَتْ: أَبْعَدَهُ اللَّهُ بِمَا قَدَّمَتْ يَدَاهُ، الْحَمْدُ لِلَّهِ الَّذِي قَتَلَهُ،
Then she went on. When she had fulfilled her rituals, it reached her that Usman had been killed. She said, ‘May Allah-azwj Distance him due to what his hands have sent ahead. The Praise is for Allah-azwj Who Killed him’.
وَ بَلَغَهَا أَنَّ طَلْحَةَ وُلِّيَ بَعْدَهُ، فَقَالَتْ: إيهن [إِيهٍ] ذَا الْإِصْبَعِ، فَلَمَّا بَلَغَهَا أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ بُويِعَ، قَالَتْ: وَدِدْتُ أَنَّ هَذِهِ وَقَعَتْ عَلَى هَذِهِ.
And it reached her that Talha is the ruler after him. She said, ‘Ugh, that one with the share in the action!’ When it reached her that Ali-asws had been pledged allegiance to, she said, ‘I would have loved it if this (Talha) would have occurred over this (Ali-asws)’’.[283]
وَ ذُكِرَ مِنْ طَرِيقٍ آخَرَ: أَنَّ الْمُكَلِّمَ لَهَا فِي الْإِقَامَةِ مَعَ مَرْوَانَ عَبْدُ الرَّحْمَنِ بْنُ عَتَّابِ بْنِ أَسِيدٍ، قَالَتْ: لَا وَ اللَّهِ وَ لَا سَاعَةً، إِنَّ عُثْمَانَ غَيَّرَ فَغَيَّرَ اللَّهُ بِهِ أَثَرَكُمْ وَ اللَّهِ وَ تَرَكَ أَصْحَابَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ.
And he mentioned from another way, ‘The speaker to her regarding the staying was with Marwan Abdul Rahman Bin Attab Bin Aseyd, she said, ‘No, by Allah-azwj, and not now! Usman changed so Allah-azwj Changed with him your impact, by Allah-azwj, and neglected companions of Muhammad-saww’.
وَ زَادَ فِي خِطَابِهَا لِابْنِ عَبَّاسٍ عتاب [عِتَاباً]: إِنَّكَ قَدْ أُعْطِيتَ لِسَاناً وَ جَدَلًا وَ عَقْلًا وَ بَيَاناً، وَ قَدْ رَأَيْتُ مَا صَنَعَ ابْنُ عَفَّانَ، اتَّخَذَ عِبَادَ اللَّهِ خَوَلًا،
And he added regarding her address to Ibn Abbas, faulting, ‘You have been given a tongue, and arguments, and intellect, and explanation, and you have seen what Ibn Affan has done. He has taken the servants of Allah-azwj as slaves’.
فَقَالَ: يَا أُمَّهْ! دَعِيهِ وَ مَا هُوَ فِيهِ لَا يَنْفَرِجُونَ عَنْهُ حَتَّى يَقْتُلُوهُ. قَالَتْ: بَعَّدَهُ اللَّهُ.
He said, ‘O mother! Leave him, and what he is in, he will not be rescued from it, until they kill him’. She said, ‘May Allah-azwj Distance him’.
وَ مِنْ طَرِيقٍ آخَرَ: إِيَّاكَ أَنْ تَرُدَّ النَّاسَ عَنْ هَذِهِ الطَّاغِيَةِ، فَإِنَّ الْمِصْرِيِّينَ قَاتَلُوهُ.
And from another way, ‘Beware of returning the people from this tyrant, for the Egyptians would fight him’’.[284]
وَ رَوَى عَنِ ابْنِ عَبَّاسٍ، قَالَ: دَخَلْتُ عَلَيْهَا بِالْبَصْرَةِ فَذَكَّرْتُهَا هَذَا الْحَدِيثَ، فَقَالَتْ: ذَلِكَ الْمَنْطِقُ الَّذِي تَكَلَّمْتُ بِهِ يَوْمَئِذٍ هُوَ الَّذِي أَخْرَجَنِي، لَمْ أَرَ بِي تَوْبَةً إِلَّا الطَّلَبَ بِدَمِ عُثْمَانَ وَ رَأَيْتُ أَنَّهُ قُتِلَ مَظْلُوماً.
And it is reported from Ibn Abbas who said, ‘I entered to see her (Ayesha) at Al-Basra and reminded her of this Hadeeth. She said, ‘This is the talk of the one who spoke with it on that day. He is the one who brought me out. I do not see any repentance except seeking the blood of Usman, and I view that he has been killed unjustly’.
قَالَ: فَقُلْتُ لَهَا: فَأَنْتِ قَتَلْتِيهِ بِلِسَانِكِ، فَأَيْنَ تَخْرُجِينَ؟! تُوبِي وَ أَنْتِ فِي بَيْتِكِ، أَوْ أَرْضِي وُلَاةَ دَمِ عُثْمَانَ وُلْدَهُ. قَالَتْ: دَعْنَا مِنْ جِدَالِكَ فَلَسْنَا مِنَ الْبَاطِلِ فِي شَيْءٍ.
He (Ibn Abbas) said, ‘I said to her, ‘But, you killed him with your tongue, so where are you going out to?! Return and be in your house, or be pleased, the guardians of the blood of Usman are his children’. She said, ‘Leave us from your argument, for we aren’t in anything from the falsehood’’.[285]
وَ ذَكَرَ الْوَاقِدِيُّ، عَنْ عَائِشَةَ بِنْتِ قُدَامَةَ، قَالَتْ: سَمِعْتُ عَائِشَةَ زَوْجَ النَّبِيِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ [كَذَا] وَ عُثْمَانُ مَحْصُورٌ قَدْ حِيلَ بَيْنَهُ وَ بَيْنَ الْمَاءِ-: أَحْسَنَ أَبُو مُحَمَّدٍ حِينَ حَالَ بَيْنَهُ وَ بَيْنَ الْمَاءِ.
And Al-Waqidi said, ‘From Ayeshe Bint Qudamah who said, ‘I heard Ayesha, wife of the Prophet-saww, saying, and Usman was besieged, and there was a block between him and the water, ‘Abu Muhammad has done well when he blocked between him and the water’.
فَقَالَتْ لَهَا: يَا أُمَّهْ! عَلَى عُثْمَانَ. فَقَالَتْ: إِنَّ عُثْمَانَ غَيَّرَ سُنَّةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سُنَّةَ الْخَلِيفَتَيْنِ مِنْ قَبْلِهِ فَحَلَّ دَمُهُ.
She said to her, ‘O mother! Upon Usman?’ She said, ‘Usman changed the Sunnah of Rasool-Allah-saww and Sunnah of the two caliphs from before him, thus his blood is legalised (to be spilt’’.[286]
وَ ذَكَرَ الْوَاقِدِيُّ فِي تَارِيخِهِ، عَنْ كَرِيمَةَ بِنْتِ الْمِقْدَادِ، قَالَتْ: دَخَلْتُ عَلَى عَائِشَةَ، فَقَالَتْ: إِنَّ عُثْمَانَ أَرْسَلَ إِلَيَّ أَنْ أُرْسِلَ إِلَى طَلْحَةَ فَأَبَيْتُ، وَ أَرْسَلَ إِلَيَّ أَنْ أَقِيمِي وَ لَا تَخْرُجِي إِلَى مَكَّةَ، فَقُلْتُ: قَدْ جَبَلْتُ ظَهْرِي وَ غَرَيْتُ غَرَائِرِي، وَ إِنِّي خَارِجَةٌ غَداً إِنْ شَاءَ اللَّهُ، لَا وَ اللَّهِ مَا أَرَانِي أَرْجِعُ حَتَّى يُقْتَلَ،
And Al-Waqidi (wahabi imam) has mentioned in his history, from Kareemah daughter of Al-Miqdad-ra who said, ‘I entered to see Ayesha, she said, ‘Usman sent a message to me, and Talha sent a message to be, but I refused, and sent a message to me that I should stay (at home) and not go out to Makkah. I said, ‘My back has been lowered and my pride has been changed (lowered), and I will be going out tomorrow, if Allah-azwj so Desires. No, by Allah-azwj! I do not see myself returning until he is killed’.
قَالَتْ: قُلْتُ: بِمَا قَدَّمَتْ يَدَاهُ، كَانَ أَبِي تَعْنِي الْمِقْدَادَ يَنْصَحُ لَهُ فَيَأْبَى إِلَّا تَقْرِيبَ مَرْوَانَ وَ سَعِيدِ بْنِ عَامِرٍ،
She said, ‘I said, ‘Due to what his hands have sent ahead. My father’ – meaning Al-Miqdad-ra, ‘advised him, but he (Usman) refused except to draw closer Marwan and Saeed Bin Aamir’.
قَالَتْ عَائِشَةُ: حُبُّهُمْ وَ اللَّهِ صَنَعَ مَا تَرَيْنَ، حَمَلَ إِلَى سَعِيدِ بْنِ الْعَاصِ مِائَةَ أَلْفٍ، وَ إِلَى عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدٍ ثَلَاثَمِائَةِ أَلْفٍ، وَ إِلَى حَارِثِ بْنِ الْحَكَمِ مِائَةَ أَلْفٍ، وَ أَعْطَى مَرْوَانَ خُمُسَ إِفْرِيقِيَةَ لَا يَدْرِي كَمْ هُوَ، فَلَمْ يَكُنِ اللَّهُ لِيَدَعَ عُثْمَانَ.
Ayesha said, ‘By Allah-azwj! (It was his) love for them which did what you see. He carried one hundred thousand to Saeed Bin Al-Aas, and three hundred thousand to Abdullah Bin Khalid Bin Aseyd, and one hundred thousand to Haris Bin Al-Hakam, and he gave Marwan Khums of Africa, he didn’t know how much it was. So, Allah-azwj wasn’t going to leave Usman’’.[287]
وَ ذَكَرَ فِي تَارِيخِهِ، عَنْ عَلْقَمَةَ بْنِ أَبِي عَلْقَمَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ أَنَّهَا كَانَتْ أَشَدَّ النَّاسِ عَلَى عُثْمَانَ تُحَرِّضُ النَّاسَ عَلَيْهِ وَ تُؤَلِّبُ حَتَّى قُتِلَ فَلَمَّا قُتِلَ وَ بُويِعَ عَلِيٌّ عَلَيْهِ السَّلَامُ طَلَبَتْ بِدَمِهِ.
And he mentioned in his history, from Alqamah Bin Abu Alqamah, from his father, from Ayesha, she was he severest of the people against Usman, inciting the people against him and gathering (them) until he was killed. When he was killed and Ali-asws was pledged allegiance to, she should his (Usman’s) blood’’.[288]
Notes : –
مَا رَوَوْهُ مِنْ طُرُقِهِمْ، أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ خَطَبَ النَّاسَ بَعْدَ قَتْلِ عُثْمَانَ فَذَكَرَ أَشْيَاءَ قَدْ مَضَى بَيَانُهَا، مِنْ جُمْلَتِهَا قَوْلُهُ عَلَيْهِ السَّلَامُ: سَبَقَ الرَّجُلَانِ وَ قَامَ الثَّالِثُ كَالْغُرَابِ هِمَّتُهُ بَطْنُهُ وَ فَرْجُهُ، وَيْلَهُ! لَوْ قُصَّ جَنَاحَاهُ وَ قُطِعَ رَأْسُهُ كَانَ خَيْراً لَهُ، شُغِلَ عَنِ الْجَنَّةِ وَ النَّارُ أَمَامَهُ.
What is reported from their ways, that Ali-asws addressed the people after the killing of Usman, and he-asws mentioned things the explanation of which has passed, from its summary are his-asws words: ‘Two men preceded and the third one stood like the crow, his main concern being his belly and his private part. Woe be unto him! If his wings had been clipped and his head cut off, it would have been better for him. He was too pre-occupied from the Paradise and the Fire is in front of him’’.[289]
وَ رَوَوْا عَنْ عَلِيِّ بْنِ خَرُورٍ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: سَأَلَ رَجُلٌ عَلِيّاً عَلَيْهِ السَّلَامُ عَنْ عُثْمَانَ، فَقَالَ: وَ مَا سُؤَالُكَ عَنْ عُثْمَانَ؟ إِنَّ لِعُثْمَانَ ثَلَاثَ كَفَرَاتٍ، وَ ثَلَاثَ غَدَرَاتٍ، وَ مَحَلَّ ثَلَاثِ لَعَنَاتٍ، وَ صَاحِبُ بَلِيَّاتٍ، لَمْ يَكُنْ بِقَدِيمِ الْإِيمَانِ وَ لَا ثَابِتِ الْهِجْرَةِ، وَ مَا زَالَ النِّفَاقُ فِي قَلْبِهِ، وَ هُوَ الَّذِي صَدَّ النَّاسَ يَوْمَ أُحُدٍ .. الْحَدِيثُ طَوِيلٌ.
And it is reported from Ali Bin Kharour, from Al Asbagh Bin Nubata who said,
‘A man asked Ali-asws about Usman, he-asws said: ‘And what are your questions about Usman? There are three blasphemies (Kufr) for Usman and three betrayals, release of three curses, and he was a person of wretchedness. He neither happened to be of ancient Eman, nor is the emigration proven, and the hypocrisy did not cease to be in his heart, and he is the one who blocked the people on the day of (battle of) Ohad’ – The Hadeeth is long’.[290]
وَ ذَكَرَ الثَّقَفِيُّ فِي تَارِيخِهِ، عَنْ عَبْدِ الْمُؤْمِنِ عَنْ رَجُلٍ مِنْ عَبْدِ الْقَيْسِ، قَالَ: أَتَيْتُ عَلِيّاً عَلَيْهِ السَّلَامُ فِي الرَّحْبَةِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ! حَدِّثْنَا عَنْ عُثْمَانَ؟. قَالَ: أَدْنِ. فَدَنَوْتُ، قَالَ: ارْفَعْ صَوْتَكَ. فَرَفَعْتُ صَوْتِي،
And Al Saqafi mentioned in his history, from Abdul Momin, from a man from Abdul Qays who said,
‘I came to Ali-asws in Al-Rahba and I said, ‘O Amir Al-Momineen-asws! Can you-asws narrate to us about Usman?’ He-asws said: ‘Come closer’. I went closer. He-asws said: ‘Raise your voice’. I raised my voice’.
قَالَ: كَانَ ذَا ثَلَاثِ كَفَرَاتٍ، وَ ثَلَاثِ غَدَرَاتٍ، وَ فَعَلَ ثَلَاثَ لَعَنَاتٍ، وَ صَاحِبَ بَلِيَّاتٍ، مَا كَانَ بِقَدِيمِ الْإِيمَانِ وَ لَا حَدِيثِ النِّفَاقِ، يُجْزِي بِالْحَسَنَةِ السَّيِّئَةَ .. فِي حَدِيثٍ طَوِيلٍ.
He-asws said: ‘He was with three blasphemies (Kuf), and three betrayals, and he did three curses, and was a person of wretchedness. He was not with ancient Eman, nor new of hypocrisy. He recompensed the good deeds, with the evil’ – and the Hadeeth is long’.[291]
وَ ذَكَرَ فِي تَارِيخِهِ، عَنْ حَكِيمِ بْنِ جُبَيْرٍ، عَنْ أَبِيهِ، عَنْ أَبِي إِسْحَاقَ وَ كَانَ قَدْ أَدْرَكَ عَلِيّاً عَلَيْهِ السَّلَامُ-، قَالَ: مَا يَزِنُ عُثْمَانُ عِنْدَ اللَّهِ ذُبَاباً. فَقَالَ: ذُبَاباً؟!. فَقَالَ: وَ لَا جَنَاحَ ذُبَابٍ، ثُمَّ قَالَ: (فَلا نُقِيمُ لَهُمْ يَوْمَ الْقِيامَةِ وَزْناً).
And he mentioned in his history, from Hakeem Bin Jubeyr, from his father, from Abu Is’haq, and he had come across Ali-asws having said: ‘Usman does not weigh in the Presence of Allah-azwj as a fly’. He said, ‘A fly?!’ He-asws said: ‘No even the wing of a fly’. Then he-asws said: therefore We will not Establish a Scale for them on the Day of Judgment [18:105]’’.[292]
وَ ذَكَرَ فِيهِ، عَنْ أَبِي سَعِيدٍ التَّيْمِيِّ، قَالَ: سَمِعْتُ عَلِيّاً عَلَيْهِ السَّلَامُ يَقُولُ: أَنَا يَعْسُوبُ الْمُؤْمِنِينَ وَ عُثْمَانُ يَعْسُوبُ الْكَافِرِينَ.
And he mentioned in it, from Abi Saeed Al-Taumi who said, ‘I heard Ali-asws saying: ‘I-asws am leader (Yasoob) of the Momineen, and Usman is leader (Yasoob) of the Kafirs’’.
وَ عَنْ أَبِي الطُّفَيْلِ: وَ عُثْمَانُ يَعْسُوبُ الْمُنَافِقِينَ.
And from Abu Al-Tufeyl, ‘And Usman is leader (Yasoob) of the hycporites’.[293]
وَ ذَكَرَ فِيهِ، عَنْ هُبَيْرَةَ ابْنِ مَرْيَمَ، قَالَ: كُنَّا جُلُوساً عِنْدَ عَلِيٍّ عَلَيْهِ السَّلَامُ، فَدَعَا ابْنَهُ عُثْمَانَ، فَقَالَ لَهُ: يَا عُثْمَانُ! ثُمَّ قَالَ: إِنِّي لَمْ أُسَمِّهِ بِاسْمِ عُثْمَانَ …، إِنَّمَا سَمَّيْتُهُ بِاسْمِ عُثْمَانَ بْنِ مَظْعُونٍ.
And he mentioned in it, from Hubeyra Ibn Maryam who said, ‘I was seated in the presence of Ali-asws. His-asws called his-asws son Usman. He-asws said to him: ‘O Usman!’ Then he-asws said: ‘I did not name him with the name of Usman (Bin Affan), but rather I name him with the name of Usman Bin Mazoun’’.
وَ ذَكَرَ فِي تَارِيخِهِ، مِنْ عِدَّةِ طُرُقٍ، أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ كَانَ يَسْتَنْفِرُ النَّاسَ وَ يَقُولُ: انْفِرُوا إِلَى أَئِمَّةِ الْكُفْرِ وَ بَقِيَّةِ الْأَحْزَابِ وَ أَوْلِيَاءِ الشَّيْطَانِ، انْفِرُوا إِلَى مَنْ يَقُولُ كَذَبَ اللَّهُ وَ رَسُولُهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، انْفِرُوا إِلَى مَنْ يُقَاتِلُ عَلَى دَمِ حَمَّالِ الْخَطَايَا، وَ اللَّهِ إِنَّهُ لَيَحْمِلُ خَطَايَاهُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا يَنْقُصُ مِنْ أَوْزَارِهِمْ شَيْءٌ.
And he mentioned in his history, from a number of ways, ‘Ali-asws Go forth to the leaders of Kufr and remnants of the confederates and the friends of Satan-la! Go forth to the ones saying that Allah-azwj and His-azwj Rasool-saww lied! Go forth to the one fighting upon the blood of the bearer of the sins (Usman). He will be carrying their sins up to the Day of Qiyamah, there being no reduction from their burdens of anything!’’
وَ ذَكَرَ فِيهِ، عَنْ عُمَرَ بْنِ هِنْدٍ، عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: لَا يَجْتَمِعُ حُبِّي وَ حُبُّ عُثْمَانَ فِي قَلْبِ رَجُلٍ إِلَّا اقْتَلَعَ أَحَدُهُمَا صَاحِبَهُ.
And he mentioned in it, from Umar Bin Hind, from Ali-asws having said: ‘Love for me-asws and love for Usman will not gather in the heart of a man except one of it would uproot its counterpart’’.[294]
وَ رَوَى فِيهِ مِنْ طُرُقٍ: أَنَّ جِيفَةَ عُثْمَانَ بَقِيَتْ ثَلَاثَةَ أَيَّامٍ لَا يُدْفَنُ، فَسَأَلَ عَلِيّاً عَلَيْهِ السَّلَامُ رِجَالٌ مِنْ قُرَيْشٍ فِي دَفْنِهِ فَأَذِنَ لَهُمْ عَلَى أَنْ لَا يُدْفَنَ مَعَ الْمُسْلِمِينَ فِي مَقَابِرِهِمْ وَ لَا يُصَلَّى عَلَيْهِ، فَلَمَّا عَلِمَ النَّاسُ بِذَلِكَ قَعَدُوا لَهُ فِي الطَّرِيقِ بِالْحِجَارَةِ، فَخَرَجُوا بِهِ يُرِيدُونَ بِهِ حَشَّ كَوْكَبٍ مَقْبَرَةَ الْيَهُودِ، فَلَمَّا انْتَهَوْا بِهِ إِلَيْهِمْ رُجِمُوا سَرِيرَهُ.
And he reported in it from a way, ‘The corpse of Usman remained for three days not being buried. Ali-asws was asked by a man from Qureysh regarding his burial. He permitted for them upon (a condition) that he would not be buried with the Muslims among their graves, nor would be prayed Salat upon. When the people came to know of that, they prepared for it in the street with the stones. They (family of Usman) came out with him intending (to bury) him at Hash Kowkab, graveyard of the Jews. When they ended up with him to them, they pelted his coffin’’.[295]
وَ رَوَى فِيهِ مِنْ طُرُقٍ، عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: مَنْ كَانَ سَائِلًا عَنْ دَمِ عُثْمَانَ فَإِنَّ اللَّهَ قَتَلَهُ وَ أَنَا مَعَهُ.
And he reported in it from a way, from Ali-asws having said: ‘One who questions about the blood of Usman, so Allah-azwj Killed him, and I-asws am with Him-azwj’’.[296]
وَ رَوَى فِيهِ عَنْ مَالِكِ بْنِ خَالِدٍ الْأَسَدِيِّ، عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ، عَنْ آبَائِهِ، قَالَ: كَانَ الْحَسَنُ بْنُ عَلِيٍّ عَلَيْهِمَا السَّلَامُ يَقُولُ: مَعْشَرَ الشِّيعَةِ! عَلِّمُوا أَوْلَادَكُمْ بُغْضَ عُثْمَانَ، فَإِنَّهُ مَنْ كَانَ فِي قَلْبِهِ حُبٌّ لِعُثْمَانَ فَأَدْرَكَ الدَّجَّالَ آمَنَ بِهِ، فَإِنْ لَمْ يُدْرِكْهُ آمَنَ بِهِ فِي قَبْرِهِ.
And he reported in it from Malik Bin Khalid Al-Asady, from Al-Hassan Bin Ibrahim, from his forefathers having said: ‘Al-Hassan-asws Bin Ali-asws was saying: ‘Community of the Shias! Teach your children the hatred of Usman, for the one in whose heart is love for Usman, and comes across Al-Dajjal-la, would believing him-la, and if he does not come across him-la, he would believe in him-la in his grave’’.[297]
وَ رَوَوْا فِيهِ عَنْ بَكْرِ بْنِ أَيْمَنَ، عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ، قَالَ: إِنَّا وَ بَنِي أُمَيَّةَ تَعَادَيْنَا فِي اللَّهِ فَنَحْنُ وَ هُمْ كَذَلِكَ إِلَى يَوْمِ الْقِيَامَةِ، فَجَاءَ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ بِرَايَةِ الْحَقِّ فَرَكَزَهَا بَيْنَ أَظْهُرِنَا وَ جَاءَ إِبْلِيسُ بِرَايَةِ الْبَاطِلِ فَرَكَزَهَا بَيْنَ أَظْهُرِهِمْ، وَ إِنَّ أَوَّلَ قَطْرَةٍ سَقَطَتْ عَلَى وَجْهِ الْأَرْضِ مِنْ دَمِ الْمُنَافِقِينَ دَمُ عُثْمَانَ بْنِ عَفَّانَ.
And he reported in it from Bakr Bin Ayman, from Al-Husayn-asws Bin Ali-asws having said: ‘We-asws and the clan of Umayya are inimical for the Sake of Allah-azwj, and they would be like that up to the Day of Qiyamah. Jibraeel-as came with the flag of truth and affixed it our-asws midst, and Iblees-la came with the flag of falsehood and affixed it in their midst; and the first blood to fall upon the surface of the earth, from the blood of the hypocrites, was the blood of Usman Bin Affan’’.[298]
وَ رَوَى فِيهِ عَنِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ: أَنَّ عُثْمَانَ جِيفَةٌ عَلَى الصِّرَاطِ مَنْ أَقَامَ عَلَيْهَا أَقَامَ عَلَى أَهْلِ النَّارِ، وَ مَنْ جَاوَزَهُ جَاوَزَ إِلَى الْجَنَّةِ.
And he reported in it from Al-Husayn-asws Bin Ali-asws: ‘Usman would be a carcass upon the Bridge. One who stands at it would stand upon the people of the Fire, and one who crosses over it would cross over to the Paradise’’.[299]
وَ رَوَى فِيهِ عَنْ حَكِيمِ بْنِ جُبَيْرٍ، يَرْفَعُهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: أَنَّ عُثْمَانَ جِيفَةٌ عَلَى الصِّرَاطِ يَعْطِفُ عَلَيْهِ مَنْ أَحَبَّهُ وَ يُجَاوِزُهُ عَدُوُّهُ.
And he reported in it from Hakeen Bin Jubeyr, raising it to the Prophet-saww: ‘Usman would be a carcass upon the Bridge. One who loves him would feel pity upon him, and his enemies would cross over it’’.[300]
وَ رَوَى فِيهِ عَنْ مُحَمَّدِ بْنِ بِشْرٍ، قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ يَلْعَنُ عُثْمَانَ وَ يَقُولُ: كَانَتْ أَبْوَابُ الضَّلَالَةِ مُغْلَقَةً حَتَّى فَتَحَهَا عُثْمَانُ.
And it is reported from Muhammad Bin Bashir who said, ‘I heard Muhammad Bin Al-Hanafiyya cursing Usman and saying, ‘The doors of the straying were closed until Usman opened them’’.[301]
وَ رَوَى فِيهِ عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ، عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ، أَنَّهُ قَالَ: لَا تَكُونُ حَرْبٌ سَالِمَةً حَتَّى يَبْعَثَ قَائِمُنَا ثَلَاثَةَ أَرَاكِيبَ فِي الْأَرْضِ رَكْبٌ يُعْتِقُونَ مَمَالِيكَ أَهْلِ الذِّمَّةِ، وَ رَكْبٌ يَرُدُّونَ الْمَظَالِمَ، وَ رَكْبٌ يَلْعَنُونَ عُثْمَانَ فِي جَزِيرَةِ الْعَرَبِ.
And it is reported from Abdullah Bin Shareek, from Abu Ja’far Muhammad Bin Ali-asws having said: ‘A war cannot happen to be correct until our-asws Qaim-asws sends three riders in the earth – a rider liberating the properties of the people under (Islamic) responsibility, and a rider intending the grievances (to be redressed), and a rider curing Usman in the Arabian peninsula’’.[302]
وَ رَوَى قُتَيْبَةُ عَنْ أَبِي سَعْدٍ التَّيْمِيِّ، قَالَ: سَمِعْتُ عَمَّارَ بْنَ يَاسِرٍ يَقُولُ: ثَلَاثٌ يَشْهَدْنَ عَلَى عُثْمَانَ بِالْكُفْرِ وَ أَنَا الرَّابِعُ.
And Quteyba reported from Abu Saeed Al-Taymi who said, ‘I heard Ammar Bin Yasser saying, ‘Three testified upon Usman with the Kufr, and I am the fourth’’.[303]
وَ رَوَى فِيهِ عَنْ يَحْيَى بْنِ جَعْدَةَ، قَالَ: قُلْتُ لِزَيْدِ بْنِ أَرْقَمَ: بِأَيِّ شَيْءٍ كَفَّرْتُمْ عُثْمَانَ؟. قَالَ: بِثَلَاثٍ، جَعَلَ الْمَالَ دُولَةً بَيْنَ الْأَغْنِيَاءِ، وَ جَعَلَ الْمُهَاجِرِينَ بِمَنْزِلَةِ مَنْ حَارَبَ اللَّهَ وَ رَسُولَهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ عَمِلَ بِغَيْرِ كِتَابِ اللَّهِ.
And he reported in it from Yahya Bin Ja’dah who said, ‘I said to Zayd Bin Arqam, ‘By which thing are you considering Usman to be a Kafir?’ He said, ‘Due to three – he made the wealth as revenue between the rich, and made the Emigrants to be at the status of the ones who fought against Allah-azwj and His-azwj Rasool-saww, and he worked with other than the Book of Allah-azwj’’.[304]
وَ مِنْ طَرِيقٍ آخَرَ، قَالَ: كَفَّرْنَاهُ بِثَلَاثٍ: فَرَّقَ كِتَابَ اللَّهِ وَ نَبَذَهُ فِي الْحُشُوشِ، وَ إِنْزَالِ الْمُهَاجِرِينَ بِمَنْزِلَةِ مَنْ حَارَبَ اللَّهَ وَ رَسُولَهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ جَعَلَ الْمَالَ دُولَةً بَيْنَ الْأَغْنِيَاءِ، فَمِنْ ثَمَّ أَكْفَرْنَاهُ وَ قَتَلْنَاهُ.
And from another way, he said, ‘His being a Kafir is due to three – He separated the Book of Allah-azwj and set it aside among the weeds, and lowered the Emigrants to be at the status of the ones who battled against Allah-azwj and His-azwj Rasool-saww, and he made the (public) wealth as a revenue between the rich. Thus, from then, we regarded him as a Kafir and killed him’’.[305]
وَ رَوَى فِيهِ عَنْ أَنَسِ بْنِ عَمْرٍو، قَالَ: قُلْتُ لِزُبَيْدٍ الْإِمَامِيِّ أَنَّ أَبَا صَادِقٍ، قَالَ: وَ اللَّهِ مَا يَسُرُّنِي أَنَّ فِي قَلْبِي مِثْقَالَ حَبَّةِ خَرْدَلٍ حُبّاً لِعُثْمَانَ وَ لَوْ أَنَّ لِي أُحُداً ذَهَباً، وَ هُوَ شَرٌّ عِنْدِي مِنْ حِمَارٍ مُجَدَّعٍ لَطْحَانَ. فَقَالَ زُبَيْدٌ: صَدَقَ أَبُو صَادِقٍ.
And he reported in it, from Anas Bin Amro who said, ‘I said to Zubeyud Al-Amamy, ‘Abu Sadiq said, ‘By Allah-azwj! It will not cheer me if in my heart there is the weight of a seed of love for Usman, and even if there was a (mountain of) Ohad as gold to be for me, and it would be eviler in my presence than a donkey raised for the milling’. Zubeyd said, ‘Abu Sadiq spoke the truth’’.[306]
وَ رَوَى فِيهِ عَنِ الْحَكَمِ بْنِ عُيَيْنَةَ، قَالَ: حَضَرْنَا فِي مَوْضِعٍ، فَقَالَ طَلْحَةُ بْنُ مُصَرِّفٍ الْإِمَامِيُّ: يَأْبَى قَلْبِي إِلَّا حُبَّ عُثْمَانَ، فَحَكَيْتُ ذَلِكَ لِإِبْرَاهِيمَ النَّخَعِيِّ، فَقَالَ: لَعَنَ اللَّهُ قَلْبَهُ.
And he reported in it from Al-Hakam Bin Uyayna who said, ‘We presented in a place and Talha Bin Musarrif Al-Imamy said, ‘My heart refused except it would love Usman’. I narrated that to Ibrahim Al-Nakhaie. He said, ‘May Allah-azwj Curse his heart’’.[307]
وَ رَوَوْا عَنْ إِبْرَاهِيمَ أَنَّهُ قَالَ: إِنَّ عُثْمَانَ عِنْدِي شَرٌّ مِنْ قرون.
And he reported from Ibrahim having said, ‘In my presence Usman is eviler than Qaroun-la’’.[308]
وَ رَوَوْا فِيهِ عَنْ سُفْيَانَ، عَنِ الْحَسَنِ الْبَصْرِيِّ، قَالَ: سَأَلْتُهُ فَقُلْتُ: أَيُّهُمَا أَفْضَلُ، عُثْمَانُ أَمْ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ؟. قَالَ: وَ لَا سَوَاءٌ مَنْ جَاءَ إِلَى أَمْرٍ فَاسِدٍ فَأَصْلَحَهُ خَيْراً وَ مَنْ جَاءَ إِلَى أَمْرٍ صَالِحٍ فَأَفْسَدَهُ.
And he reported in it from Sufyan, from Al-Hassan Al-Basry, he (Sufyan) said, ‘I asked him, ‘Which of the two is superior, Usman or Umar Bin Abduul Aziz?’ He said, ‘And there are not equal, one who come to the corrupt matter and corrects it to be good, and one (Usman) who comes to a correct matter and corrupts it’’.[309]
وَ رَوَوْا فِيهِ عَنْ جُوَيْبِرٍ، عَنِ الضَّحَّاكِ، قَالَ: قَالَ لِي: يَا جُوَيْبِرُ! اعْلَمْ أَنَّ شَرَّ هَذِهِ الْأُمَّةِ الْأَشْيَاخُ الثَّلَاثَةُ، قُلْتُ: مَنْ هُمْ؟. قَالَ: عُثْمَانُ وَ طَلْحَةُ وَ الزُّبَيْرُ.
And he reported in it from Juweybir, from Al-Zahhak, he (Juweybir) said, ‘He said to me, ‘O Juweybir! Know that the evilest of this community are three sheykhs’. I said, ‘Who are they?’ He said, ‘Usman, and Talha and Al-Zubeyr’’.[310]
وَ رَوَوْا فِيهِ عَنِ الْوَلِيدِ بْنِ زَرُودٍ الرَّقِّيِّ، عَنْ أَبِي جَارُودٍ الْعَبْدِيِّ، قَالَ: أَمَّا عِجْلُ هَذِهِ الْأُمَّةِ فَعُثْمَانُ، وَ فِرْعَوْنُهَا مُعَاوِيَةُ، وَ سَامِرِيهَا أَبُو مُوسَى الْأَشْعَرِيُّ، وَ ذُو الثُّدَيَّةِ وَ أَصْحَابُ النَّهَرِ مَلْعُونُونَ، وَ إِمَامُ الْمُتَّقِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ.
And he reported in it from Al-Waleed Bin Zaroud Al-Raqqy, from Abi Al-Jaroud Al-Abdy who said, ‘As for the calf of this community, it is Usman, and its Pharaoh-la is Muawiya, and its Samiri-la is Abu Musa Al-Ashari, and with the breasts, and companions of Al-Nahr are Accursed, and Imam-asws of the pious is Ali-asws Bin Abu Talib-asws’’.[311]
وَ رُوِيَ عَنْ أَبِي الْأَرْقَمِ، قَالَ: سَمِعْتُ الْأَعْمَشَ يَقُولُ: وَ اللَّهِ لَوَدِدْتُ أَنِّي كُنْتُ وَجَأْتُ عُثْمَانَ بِخَنْجَرٍ فِي بَطْنِهِ فَقَتَلْتُهُ.
And he reported from Abu Al-Arqam who said, ‘I heard Al Amsh saying, ‘By Allah-azwj! I would love it if I had pained Usman by a dagger in his belly and killed him’’.[312]
وَ رَوَوْا عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: يُرْفَعُ عُثْمَانُ وَ أَصْحَابُهُ يَوْمَ الْقِيَامَةِ حَتَّى يُبْلَغَ بِهِمُ الثُّرَيَّا، ثُمَّ يُطْرَحُونَ عَلَى وُجُوهِهِمْ.
And he reported from Salama Bin Kuheyls, from Saeed Bin Jubeyr who said, ‘Usman and his companions would be raised on the Day of Qiyamah until they reach the sun with them, then they would be dropped upon their faces’’.[313]
وَ رَوَى فِيهِ عَنْ أَبِي عُبَيْدَةَ الذُّهْلِيِّ، قَالَ: وَ اللَّهِ لَا يَكُونُ الْأَرْضُ سِلْماً سِلْماً حَتَّى يُلْعَنَ عُثْمَانُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ لَا يُنْكِرُ ذَلِكَ أَحَدٌ.
And he reported from Abi Ubeyda Al-Zuhly who said, ‘By Allah-azwj! The earth cannot be with peace (and) peace, until Usman is cursed in what is between the east and the west and no one denies that’’.[314]
[1] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 103
[2] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 104
[3] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 105
[4] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 106
[5] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 107
[6] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 108
[7] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 109
[8] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 110
[9] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 111
[10] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 112
[11] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 113
[12] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 114
[13] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 115
[14] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 116
[15] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 117
[16] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 118
[17] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 119
[18] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 120
[19] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 121
[20] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 122
[21] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 123
[22] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 124
[23] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 125
[24] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 126
[25] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 127
[26] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 128
[27] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 129
[28] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 130
[29] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 131
[30] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 132
[31] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 133
[32] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 134
[33] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 135
[34] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 136
[35] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 137
[36] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 138
[37] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 139
[38] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 140
[39] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 141
[40] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 142
[41] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 143
[42] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 144
[43] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 145
[44] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 146
[45] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 147
[46] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 148
[47] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 149
[48] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 150
[49] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 151
[50] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 152
[51] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 153
[52] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 154
[53] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 155
[54] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 156
[55] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 157
[56] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 158
[57] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 159
[58] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 160
[59] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 161
[60] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 162
[61] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 163
[62] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 164
[63] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 165
[64] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 166
[65] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 167
[66] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 168
[67] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 169
[68] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 170
[69] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 171
[70] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 172
[71] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 173
[72] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 174
[73] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 175
[74] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 23 H 176
[75] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 1
[76] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 2
[77] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 3
[78] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 4
[79] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 5
[80] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 6
[81] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 7
[82] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 8
[83] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 H 9
[84] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 1
[85] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 2
[86] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 3
[87] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 4
[88] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 5
[89] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 6
[90] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 7
[91] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 8
[92] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 9
[93] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 10
[94] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 11
[95] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 12
[96] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 24 a H 13
[97] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 1
[98] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 2
[99] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 3
[100] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 4
[101] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 5
[102] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 5
[103] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 6
[104] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 7
[105] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 8
[106] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 9
[107] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 10
[108] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 11
[109] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 12
[110] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 13
[111] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 14
[112] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 15
[113] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 16
[114] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 17
[115] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 18
[116] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 19
[117] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 20
[118] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 21
[119] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 22
[120] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 23
[121] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 24
[122] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 25
[123] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 26
[124] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 27
[125] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 28
[126] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 29
[127] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 30
[128] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 31
[129] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 32
[130] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 33
[131] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 34
[132] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 35
[133] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 36
[134] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 37
[135] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 38
[136] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 39
[137] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 40
[138] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 41
[139] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 42
[140] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 43
[141] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 44
[142] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 45
[143] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 46
[144] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 47
[145] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 48
[146] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 49
[147] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 50
[148] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 51
[149] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 52
[150] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 53
[151] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 54
[152] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 55
[153] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 56
[154] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 57
[155] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 58
[156] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 59
[157] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 60
[158] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 61
[159] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 62
[160] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 63
[161] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 64
[162] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 65
[163] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 66
[164] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 67
[165] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 68
[166] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 69
[167] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 70
[168] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 71
[169] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 72
[170] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 73
[171] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 74
[172] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 75
[173] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 76
[174] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 77
[175] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 78
[176] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 79
[177] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 80
[178] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 81
[179] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 82
[180] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 83
[181] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 84
[182] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 85
[183] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 86
[184] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 87
[185] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 88
[186] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 89
[187] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 90
[188] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 91
[189] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 92
[190] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 93
[191] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 94
[192] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 95
[193] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 96
[194] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 97
[195] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 98
[196] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 99
[197] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 100
[198] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 101
[199] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 102
[200] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 103
[201] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 104
[202] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 105
[203] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 106
[204] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 107
[205] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 108
[206] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 109
[207] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 110
[208] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 111
[209] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 112
[210] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 113
[211] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 114
[212] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 115
[213] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 116
[214] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 117
[215] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 118
[216] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 119
[217] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 120
[218] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 121
[219] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 122
[220] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 123
[221] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 124
[222] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 125
[223] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 126
[224] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 127
[225] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 128
[226] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 129
[227] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 130
[228] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 131
[229] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 132
[230] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 133
[231] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 134
[232] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 135
[233] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 136
[234] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 137
[235] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 138
[236] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 139
[237] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 140
[238] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 141
[239] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 142
[240] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 143
[241] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 144
[242] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 145
[243] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 146
[244] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 147
[245] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 148
[246] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 149
[247] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 150
[248] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 151
[249] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 152
[250] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 153
[251] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 154
[252] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 155
[253] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 156
[254] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 157
[255] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 158
[256] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 159
[257] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 160
[258] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 161
[259] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 162
[260] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 163
[261] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 164
[262] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 165
[263] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 166
[264] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 167
[265] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 168
[266] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 169
[267] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 170
[268] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ord1als, Ch 25 H 171
[269] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 172
[270] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 173
[271] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 174
[272] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 175
[273] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 176
[274] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 177
[275] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 178
[276] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 179
[277] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 180
[278] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 181
[279] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 182
[280] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 183
[281] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 184
[282] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 185
[283] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 186
[284] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 187
[285] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 188
[286] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 189
[287] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 190
[288] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 191
[289] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 192
[290] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 193
[291] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 194
[292] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 195
[293] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 196
[294] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 197
[295] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 198
[296] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 199
[297] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 200
[298] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 201
[299] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 202
[300] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 203
[301] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 204
[302] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 205
[303] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 206
[304] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 207
[305] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 208
[306] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 209
[307] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 210
[308] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 211
[309] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 212
[310] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 213
[311] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 214
[312] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 215
[313] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 216
[314] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 25 H 217