ج 31
Volume 31
Part 3 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
[31] باب ما ورد في لعن بني أميّة و بني العبّاس و كفرهم
CHAPTER 31 – WHAT HAS BEEN REPORTED REGARDING CURSING THE CLAN OF UMAYYA AND CLAN OF AL-ABBAS AND THEIR KUFR
الآيات:
The Verses –
إبراهيم: (وَ مَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ ما لَها مِنْ قَرارٍ).
(Surah) Ibrahim-as: And an example of a wicked word is like a wicked tree uprooted from above the ground, there would be not stability for it [14:26].
و قال تعالى: (أَ لَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ جَهَنَّمَ يَصْلَوْنَها وَ بِئْسَ الْقَرارُ).
And the Exalted Said: Do you not see those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28] Into Hell they will be arriving, and evil is the settlement [14:29].
الإسراء: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَ نُخَوِّفُهُمْ فَما يَزِيدُهُمْ إِلَّا طُغْياناً كَبِيراً).
(Surah) Al-Asra’a: and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran; and We Scared them, but it did not increase them except in great transgression [17:60].
Notes: –
وَ عَنِ الصَّادِقِ عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: نَحْنُ وَ اللَّهِ نِعْمَةُ اللَّهِ الَّتِي أَنْعَمَ بِهَا عَلَى عِبَادِهِ، وَ بِنَا يَفُوزُ مَنْ فَازَ.
And from Al-Sadiq-asws having said: ‘By Allah-azwj! We are the Favour of Allah-azwj which He-azwj has Favoured with upon His-azwj servants, and through us succeeds the one who succeeds’’.[1]
فَرُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ ابْنِ عَبَّاسٍ وَ ابْنِ جُبَيْرٍ وَ مُجَاهِدٍ وَ الضَّحَّاكِ، أَنَّهُمْ كُفَّارُ قُرَيْشٍ كَذَّبُوا نَبِيَّهُمْ وَ نَصَبُوا لَهُ الْحَرْبَ وَ الْعَدَاوَةَ.
It is reported from Amir Al-Momineen-asws and Ibn Abbas and Ibn Jubeyr, and Mujahid, and Al-Zahhak, ‘They (clan of Umayya) are the Kafirs of Qureysh. They belied their Prophet-saww and established the war against him-saww and the enmity’’.[2]
وَ سَأَلَ رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ عَنْ هَذِهِ الْآيَةِ، فَقَالَ: هُمَا الْأَفْجَرَانِ مِنْ قُرَيْشٍ بَنُو أُمَيَّةَ وَ بَنُو الْمُغِيرَةِ، فَأَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا إِلَى حِينٍ، وَ أَمَّا بَنُو الْمُغِيرَةِ فَكَفَيْتُمُوهُمْ يَوْمَ بَدْرٍ.
And a man asked Amir Al-Momineen-asws about these Verses. He-asws said: ‘These two are the immoral ones of Qureysh, the clan of Umayya and clan of Al-Mugheira. As for the clan of Umayya, they were let to enjoy for a while, and as for the clan of Al-Mugheira, so I-asws had sufficed them on the day of (battle of) Badr’’.[3]
1- نَهْجٌ: قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: إِنَّ لِبَنِي أُمَيَّةَ مِرْوَداً يَجْرُونَ فِيهِ، وَ لَوْ قَدِ اخْتَلَفُوا فِيمَا بَيْنَهُمْ ثُمَّ كَادَتْهُمُ الضِّبَاعُ لَغَلَبَتْهُمْ.
(The book) ‘Nahj (Al-Balagah)’ – Amir Al-Momineen-asws said: ‘For the clan of Umayya there is a fixed term they are being joyful in it, and if they differ regarding what is between them, then the hyena were to plot with them, it would overpower them’’.[4]
2- ل: ابْنُ الْمُتَوَكِّلِ، عَنْ مُحَمَّدٍ الْعَطَّارِ، عَنِ الْأَشْعَرِيِّ، عَنِ ابْنِ عِيسَى، عَنْ أَبِي الْعَبَّاسِ جَرِيرٍ الْبَجَلِيِّ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ أَبِيهِ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: لِلْكُفْرِ جَنَاحَانِ: بَنُو أُمَيَّةَ وَ آلُ الْمُهَلَّبِ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkal, from Muhammad Al Attar, from Al Ash’ary, from Ibn Isa, from Abu Al Abbas Jareer Al Bajaly, from Muhammad Bin Is’haq, from his father,
‘From Abu Abdullah-asws having said: ‘For the Kufr, there are two wings – the clan of Umayya and the family of Al-Muhallab’’.[5]
3- فس: (الَّذِينَ يَتَّخِذُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ أَ يَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعاً) ، قَالَ: نَزَلَتْ فِي بَنِي أُمَيَّةَ، حَيْثُ خَالَفُوهُمْ عَلَى أَنْ لَا يَرُدُّوا الْأَمْرَ فِي بَنِي هَاشِمٍ، ثُمَّ قَالَ: يَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ يَعْنِي الْقُوَّةَ.
Tafseer Al-Qummi – Those who are taking the Kafirs for guardians besides the Momineen. Are they seeking the honour with them? Then all Honour is for Allah [4:139]. He said, ‘It was Revealed regarding the clan of Umayya when they opposed upon that they will not let the command returned to the Clan of Hashim. The He-azwj Said: ‘Are they seeking the honour with them? – meaning the strength’.
وَ قَوْلُهُ: (وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ) قَالَ: آيَاتُ اللَّهِ هُمُ الْأَئِمَّةُ عَلَيْهِمُ السَّلَامُ.
And His-azwj Words: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it; [4:140]. He said, ‘Signs of Allah-azwj, they-asws are the Imms-asws’’.[6] (Not a Hadeeth)
4- فس: (وَ لَوْ تَرى إِذْ وُقِفُوا عَلَى النَّارِ فَقالُوا يا لَيْتَنا نُرَدُّ وَ لا نُكَذِّبَ بِآياتِ رَبِّنا وَ نَكُونَ مِنَ الْمُؤْمِنِينَ) ، قَالَ: نَزَلَتْ فِي بَنِي أُمَيَّةَ، ثُمَّ قَالَ: (بَلْ بَدا لَهُمْ ما كانُوا يُخْفُونَ مِنْ قَبْلُ) ، قَالَ: مِنْ عَدَاوَةِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ (وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ).
Tafseer Al-Qummi – And if only you could see when they would be paused upon the Fire, they would say, ‘Oh, if only we could be returned we would not belie the Signs of our Lord, and we would happen to be from the Momineen [6:27]. He said, ‘It was Revealed regarding the clan of Umayya. Then He-azwj Said: And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]’’.[7] (Not a Hadeeth)
5- فس: جَعْفَرُ بْنُ أَحْمَدَ، عَنْ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الرَّحِيمِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي حَمْزَةَ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لا يُؤْمِنُونَ) ، قَالَ عَلَيْهِ السَّلَامُ: نَزَلَتْ فِي بَنِي أُمَيَّةَ، فَهُمْ أَشَرُّ خَلْقِ اللَّهِ، هُمُ الَّذِينَ كَفَرُوا فِي بَاطِنِ الْقُرْآنِ فَهُمْ لا يُؤْمِنُونَ.
Tafseer Al Qummi – Ja’far Bin Ahmad, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Abin Hamza,
‘From Abu Ja’far-asws regarding His-azwj Words: Surely, the vilest of animals in the Presence of Allah are those who are committing Kufr, and they will not believe [8:55]. He-asws said: ‘It was Revealed regarding the clan of Umayya. They are the evilest creatures of Allah-azwj who are committing Kufr, – in the esoteric of the Quran, and they will not believe [8:55]’’.[8]
6- شي، تفسير العياشي: عَنْ جَابِرٍ، عَنْهُ عَلَيْهِ السَّلَامُ مِثْلَهُ.
Tafseer Al-Ayyashi – From Jabir, ‘From him-asws – similar to it.[9]
7- فس: (وَ مَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ ما لَها مِنْ قَرارٍ) فِي رِوَايَةِ أَبِي الْجَارُودِ، قَالَ: كَذَلِكَ الْكَافِرُونَ لَا تَصْعَدُ أَعْمَالُهُمْ إِلَى السَّمَاءِ، وَ بَنُو أُمَيَّةَ لَا يَذْكُرُونَ اللَّهَ فِي مَجْلِسٍ وَ لَا فِي مَسْجِدٍ وَ لَا تَصْعَدُ أَعْمَالُهُمْ إِلَى السَّمَاءِ إِلَّا قَلِيلٌ مِنْهُمْ.
Tafseer Al-Qummi – And an example of a wicked word is like a wicked tree uprooted from above the ground, there would be not stability for it [14:26]. In a reported of Abu Al-Jaroud, he (Abu Ja’far-asws) said, ‘Llike that are the Kafirs, their deeds do not ascend to the sky. And the clan of Umayya were not mentioning Allah-azwj in any gathering, nor in any Masjid, nor did their deeds ascend to the sky, except for a few of them’’.[10]
8- فس: أَبِي، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُثْمَانَ بْنِ عِيسَى، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ: (أَ لَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً) ، قَالَ: نَزَلَتْ فِي الْأَفْجَرَيْنِ مِنْ قُرَيْشٍ بَنِي أُمَيَّةَ وَ بَنِي الْمُغِيرَةِ، فَأَمَّا بَنُو الْمُغِيرَةِ فَقَطَعَ اللَّهُ دَابِرَهُمْ، وَ أَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا إِلَى حِينٍ.
Tafseer Al Qummi – My father, from Ibn Abin Umeyr, from Usman Bin Isa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: Do you not see those who replaced the Favour of Allah for Kufr [14:28], he-asws said: ‘It was Revealed regarding them (enemies of Ahl Al-Bayt-asws). ‘It was Revealed regarding the most immoral ones of the Qureysh – the clan of Umayya and the clan of Al-Mugheira. As for the clan of Al-Mugheira, so Allah-azwj Cut-off their tail (posterity) on the Day of Badr, and as for the clan of Umayya, so they are enjoying for a while’.
ثُمَّ قَالَ: وَ نَحْنُ وَ اللَّهِ نِعْمَةُ اللَّهِ الَّتِي أَنْعَمَ بِهَا عَلَى عِبَادِهِ وَ بِنَا يَفُوزُ مَنْ فَازَ.
Then he-asws said: ‘And by Allah-azwj, we-asws are the Favour of Allah-azwj which He-azwj has Favoured with upon His-azwj servants, and through us-asws succeeds the one who succeeds’’.[11]
9- فس: (وَ سَكَنْتُمْ فِي مَساكِنِ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ) يَعْنِي مِمَّنْ هَلَكُوا مِنْ بَنِي أُمَيَّةَ: (وَ تَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنا بِهِمْ وَ ضَرَبْنا لَكُمُ الْأَمْثالَ) (وَ قَدْ مَكَرُوا مَكْرَهُمْ وَ عِنْدَ اللَّهِ مَكْرُهُمْ وَ إِنْ كانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبالُ) ، قَالَ: مَكْرُ بَنِي فُلَانٍ.
Tafseer Al-Qummi – And you dwelt in the abodes of those who were unjust to themselves, – meaning the ones from the clan of Umayya who died – and it is clear to you how We Dealt with them, and We Struck the examples for you [14:45] And they had plotted their plots, but their plots are with Allah, and even though their plots were such that the mountains would have moved from it [14:46]. He said, ‘Plots of the clan of Umayya’’.[12] (Not a Hadeeth)
10- فس: قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ)، قَالَ: نَزَلَتْ لَمَّا رَأَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي نَوْمِهِ كَأَنَّ قُرُوداً تَصْعَدُ مِنْبَرَهُ فَسَاءَهُ ذَلِكَ وَ غَمَّهُ غَمّاً شَدِيداً فَأَنْزَلَ اللَّهُ: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ) لَهُمْ لِيَعْمَهُوا فِيهَا (وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ) كَذَلِكَ نَزَلَتْ، وَ هُمْ بَنُو أُمَيَّةَ.
Tafseer Al-Qummi – Ali Bin Ibrahim said, regarding His-azwj Words: and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran [17:60], he said, ‘It was Revealed to what the Prophet-saww saw in his-saww dream as if monkeys had ascended his-saww pulpit. That worsened him-saww and he-saww gloomy with severe gloom. So, Allah-azwj Revealed: and We did not Make the dream which We Showed you except as a Trial for the people, – for them to be blinded in it – and the Accursed tree in the Quran [17:60], like that is was Revealed, and they are the clan of Umayya’’.[13] (Not a Hadeeth)
11- فس: (فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ) فِي خَبَرٍ هُمْ بَنُو أُمَيَّةَ، وَ الْغَاوُونَ بَنُو فُلَانٍ (قالُوا وَ هُمْ فِيها يَخْتَصِمُونَ تَاللَّهِ إِنْ كُنَّا لَفِي ضَلالٍ مُبِينٍ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعالَمِينَ) يَقُولُونَ لِمَنْ تَبِعُوهُمْ: أَطَعْنَاكُمْ كَمَا أَطَعْنَا اللَّهَ فَصِرْتُمْ أَرْبَاباً.
Tafseer Al-Qummi – So they would be flung into it, they and the straying ones [26:94], in a report, they are clan of Umayya, and the straying ones are clan of so and so (Al-Abbas), They would be saying while they quarrel therein, [26:96] ‘By Allah! We were in clear error, [26:97] When we equated you all with Lord of the Worlds [26:98], saying to the ones who they followed, ‘We obeyed you just as we obeyed Allah-azwj and you became lords’’.[14] (Not a Hadeeth)
12- فس: مُحَمَّدٌ الحمير [الْحِمْيَرِيُ]، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ مَعاً، عَنْ مُحَمَّدِ بْنِ يَسَارٍ، عَنِ الْمُنَخَّلِ بْنِ خَلِيلٍ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (وَ كَذلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحابُ النَّارِ) يَعْنِي بَنِي أُمَيَّةَ.
Tafseer Al Qummi – Muhammad Bin Al Himeyri, from his fathe, from Muhammad Bin Al Husayn and Muhammad Bin Abdul Jabbar both together, from Muhammad Bin Yasaar, from Al Munakhal Bin Khaleel, from Jabir,
‘From Abu Ja’far-asws regarding His-azwj Words: And like that, the Sentence of your Lord was justified upon those who committed Kufr. They are the inmates of the Fire [40:6], meaning the clan of Umayya’’.[15]
13- كَنْزٌ: مُحَمَّدُ بْنُ الْعَبَّاسِ، عَنِ ابْنِ عُقْدَةَ، عَنِ الْحَسَنِ بْنِ الْقَاسِمِ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ الْمُعَلَّى، عَنْ فُضَيْلِ بْنِ إِسْحَاقَ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ، عَنْ عِمْرَانَ بْنِ مِيثَمٍ، عَنْ عَبَايَةَ، عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ، قَالَ: قَوْلُهُ عَزَّ وَ جَلَّ: (الم غُلِبَتِ الرُّومُ.) هِيَ فِينَا وَ فِي بَنِي أُمَيَّةَ.
(The book) ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Ibn Uqdah, from Al Hassan Bin Al Qasim, from Ali Bin Ibrahim Bin Al Moalla, from Fuzeyl Bin Is’haq, from Yaqoub Bin Shuayb, from Imran Bin Maysham, from Abaya,
‘From Ali-asws having said: ‘The Words of Mighty and Majestic: Alif Lam Meem [30:1] The Romans are defeated [30:2] – it is regarding us-asws and clan of Umayya’’.[16]
14- كَنْزٌ: مُحَمَّدُ بْنُ الْعَبَّاسِ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِ، عَنْ أَبِيهِ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: سَأَلْتُهُ عَنْ تَفْسِيرِ (الم غُلِبَتِ الرُّومُ.) قَالَ: هُمْ بَنُو أُمَيَّةَ، وَ إِنَّمَا أَنْزَلَهَا اللَّهُ: (الم غُلِبَتِ الرُّومُ) بَنُو أُمَيَّةَ (فِي أَدْنَى الْأَرْضِ وَ هُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ فِي بِضْعِ سِنِينَ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ وَ يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ) عِنْدَ قِيَامِ الْقَائِمِ عَلَيْهِ السَّلَامُ.
(The book) ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Al Hassan Bin Muhammad Bin Jamhour Al Amy, from his father, from Ja’far Bin Bashir, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the interpretation of Alif Lam Meem [30:1] The Romans are defeated [30:2]. He-asws said: ‘They are clan of Umayya, and rather Allah-azwj Revealed it as: Alif Lam Meem [30:1] The Romans are defeated [30:2] clan of Umayya, In a nearby land, and they (Persians), after their victory, would be defeated [30:3] Within a few years. For Allah is the Command from before and from afterwards, and on that day the Momineen shall rejoice [30:4] With the Help of Allah. [30:5], at the rising of Al-Qaim-asws’’.[17]
15- فس: (إِنَّ الَّذِينَ كَفَرُوا) يَعْنِي بَنِي أُمَيَّةَ (يُنادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَقْتِكُمْ أَنْفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الْإِيمانِ) يَعْنِي إِلَى وَلَايَةِ عَلِيٍّ عَلَيْهِ السَّلَامُ (فَتَكْفُرُونَ).
Tafseer Al-Qummi – Surely, those who commit Kufr – meaning the clan of Umayya – would be Called out to: ‘Your despising Allah when you were called to the Eman – meaning to the Wilayah of Ali-asws – so you committed Kufr [40:10]’’.[18]
16- ل: عَمَّارُ بْنُ الْحُسَيْنِ الْأُسْرُوشِيُ رَضِيَ اللَّهُ عَنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عِصْمَةَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الطَّبَرِيِّ، عَنِ الْحَسَنِ بْنِ أَبِي شُجَاعٍ الْبَجَلِيِّ، عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْحَنَفِيِّ، عَنْ يَحْيَى بْنِ هَاشِمٍ، عَنْ مُحَمَّدِ بْنِ جَابِرٍ، عَنْ صَدَقَةَ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ مَالِكٍ، قَالَ: قُلْتُ لِلْحُسَيْنِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ: يَا أَبَا عَبْدِ اللَّهِ! حَدِّثْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: (هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ) ،
(The book) ‘Al Khisaal’ – Ammar Bin Al Husayn Al Asroushy, from Ali Bin Muhammad Bin Ismah, from Ahmad Bin Muhammad Al Tabari, from Al Hassan Bin Abu Shuja’a Al Bajali, from Ja’far Bin Abdullah Al Hanafi, from Yahya Bin Hashim, from Muhammad Bin Jabir, from Sadaqah Bin Saeed, from Al Nazar Bin Malik who said,
‘I said to Al-Husayn-asws Bin Ali-asws, ‘O Abu Abdullah-asws! Narrate to me about the Words of Allah-azwj Mighty and Majestic: These are two disputants disputing regarding their Lord [22:19]’.
قَالَ: نَحْنُ وَ بَنُو أُمَيَّةَ اخْتَصَمْنَا فِي اللَّهِ عَزَّ وَ جَلَّ، قُلْنَا: صَدَقَ اللَّهُ، وَ قَالُوا: كَذَبَ اللَّهُ، فَنَحْنُ وَ إِيَّاهُمُ الْخَصْمَانِ يَوْمَ الْقِيَامَةِ.
He-asws said: ‘Us-asws and the clan of Umayya, are disputants regarding Allah-azwj Mighty and Majestic. We-asws say: ‘Allah-azwj is Truthful’, and they say, ‘Allah-azwj is a liar’. So we-asws and they would be disputing (each other) on the Day of Qiyamah’’.[19]
17- ل: الْقَطَّانُ، عَنِ ابْنِ زَكَرِيَّا، عَنِ ابْنِ حَبِيبٍ، عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ الزُّرَقِيِ، عَنْ أَبِي عَبْدِ اللَّهِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَلَيْهِمُ السَّلَامُ، قَالَ: إِنَ لِلنَّارِ سَبْعَةَ أَبْوَابٍ: بَابٌ يَدْخُلُ مِنْهُ فِرْعَوْنُ وَ هَامَانُ وَ قَارُونُ، وَ بَابٌ يَدْخُلُ مِنْهُ الْمُشْرِكُونَ وَ الْكُفَّارُ مِمَّنْ لَمْ يُؤْمِنْ بِاللَّهِ طَرْفَةَ عَيْنٍ،
(The book) ‘Al Khisaal’ – From Ibn Zakariya, from Ibn Habeeb, from Muhammad Bin Ubeydullah, from Ali Bin Al Hakam, from Aban Bin Usman, from Muhammad Bin Al Fuzeyl Al Zurqy,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘For the Fire (Hell) there are seven doors – A door from which would be entering Pharaoh-la, and Haman-la, and Qaroun-la; and a door from which would be entering the Polytheists, and the Kafirs, from the ones who did not believe in Allah-azwj for the blink of an eye;
وَ بَابٌ يَدْخُلُ مِنْهُ بَنُو أُمَيَّةَ هُوَ لَهُمْ خَاصَّةً لَا يُزَاحِمُهُمْ فِيهِ أَحَدٌ، وَ هُوَ بَابُ لَظَى، وَ هُوَ بَابُ سَقَرَ، وَ هُوَ بَابُ الْهَاوِيَةِ تَهْوِي بِهِمْ سَبْعِينَ خَرِيفاً، فَكُلَّمَا هَوَى بِهِمْ سَبْعِينَ خَرِيفاً فَصَارَ بِهِمْ فَوْرَةٌ قُذِفَ بِهِمْ فِي أَعْلَاهَا سَبْعِينَ خَرِيفاً، ثُمَّ هَوَى بِهِمْ كَذَلِكَ سَبْعِينَ خَرِيفاً، فَلَا يَزَالُونَ هَكَذَا أَبَداً خَالِدِينَ مُخَلَّدِينَ،
And a door from which would be entering the clan of Umayya. It is for them in particular. No one will be crowding them in it, and it is the door of ‘Lazza’, and it is the door of ‘Saqar’, and it is the door of ‘Al-Hawiya’, collapsing with them for seventy autumns. Every time it collapses with them for seventy autumns, it becomes an outburst with them and throws them to its top for seventy autumns, then it collapses with them. Like that it would be for seventy autumns. They will not cease to be like that forever, being in it eternally.
وَ بَابٌ يَدْخُلُ فِيهِ مُبْغِضُونَا وَ مُحَارِبُونَا وَ خَاذِلُونَا، وَ إِنَّهُ لَأَعْظَمُ الْأَبْوَابِ وَ أَشَدُّهَا حَرّاً.
And a door in which would enter the ones who hated us-asws, and battled us-asws, and abandoned us-asws, and it is the largest of the doors and severest in heat’.
قَالَ مُحَمَّدُ بْنُ الْفُضَيْلِ الزُّرَقِيُ: فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: الْبَابُ الَّذِي ذَكَرْتَ عَنْ أَبِيكَ عَنْ جَدِّكَ عَلَيْهِمَا السَّلَامُ أَنَّهُ يَدْخُلُ مِنْهُ بَنُو أُمَيَّةَ، يَدْخُلُهُ مَنْ مَاتَ مِنْهُمْ عَلَى الشِّرْكِ أَوْ مِمَّنْ أَدْرَكَ مِنْهُمُ الْإِسْلَامَ.
Muhammad Bin Al-Fuzeyl Al-Zurqy (the narrator) said, ‘I said to Abu Abdullah-asws, ‘The door which you-asws mentioned from your-asws father-asws, from your-asws grandfather-asws that the clan of Umayya would be entering from it, would they be entering, the ones from them who died upon the shirk (association) or from the ones who came across Al-Islam?’
فَقَالَ: لَا أُمَّ لَكَ! أَ لَمْ تَسْمَعْهُ يَقُولُ: وَ بَابٌ يَدْخُلُ مِنْهُ الْمُشْرِكُونَ وَ الْكُفَّارُ، فَهَذَا الْبَابُ يَدْخُلُ فِيهِ كُلُّ مُشْرِكٍ وَ كُلُّ كَافِرٍ لا يُؤْمِنُ بِيَوْمِ الْحِسابِ،
He-asws said: ‘May there be no mother for you! Didn’t you hear him-asws saying: ‘And there is a door from which would be entering the Polytheists, and the Kafirs’? So, this is the door in which would enter every Polytheist and every Kafir, not believing in the Day of Reckoning.
وَ هَذَا الْبَابُ الْآخَرُ الَّذِي يَدْخُلُ مِنْهُ بَنُو أُمَيَّةَ إِنَّهُ هُوَ لِأَبِي سُفْيَانَ وَ مُعَاوِيَةَ وَ آلِ مَرْوَانَ خَاصَّةً يَدْخُلُونَ مِنْ ذَلِكَ الْبَابِ فَتَحْطِمُهُمُ النَّارُ حَطْماً لَا تُسْمَعُ لَهُمْ فِيهَا وَاعِيَةٌ وَ لَا يَحْيَوْنَ فِيهَا وَ لَا يَمُوتُونَ.
And this other door is the one from which would enter the clan of Umayya, because it is for Abi Sufyan, and Muawiya, and progeny of Marwan in particular. They would be entering from that door. The Fire would destroy them without delay. No discussion of them would be heard in it. Neither will they be living in it nor will they be dying’’.[20]
18- مَا: الْمُفِيدُ، عَنِ الْجِعَابِيِّ، عَنِ الْفَضْلِ بْنِ الْحُبَابِ، عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْأُبُلِّيِّ، عَنْ أَبِي خَالِدٍ الْأَسَدِيِّ، عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ، عَنْ صَدَقَةَ بْنِ سَعِيدٍ الْحَنَفِيِّ، عَنْ جُمَيْعِ بْنِ عُمَيْرٍ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ يَقُولُ: انْتَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِلَى الْعَقَبَةِ، فَقَالَ: لَا يُجَاوِزُهَا أَحَدٌ،
(The book) ‘Amaali’ of sheykh Al-Tusi – Al Mufeed, from Al Jiany, from Al Fazl Bin Al Hubab, from Al Husayn Bin Abdullah Al Ubuly, from Abu Khalid Al Asady, from Abu Bakr Bin Ayyash, from Sadaqa Bin Saeed Al Hanafi, from Jumie Bin Umeyr who said, ‘I heard Abdullah Bin Umar Bin Al Khattab saying,
‘Rasool-Allah-saww ended up to Al-Aqaba. He-saww said: ‘No one should exceed it’. Al-Hakam Bin Al-Aas twisted his mouth in mockery with him-asws. Rasool-Allah-saww said: ‘One who buys a milk-laden sheep so he would be with the choice’.
فَعَوَّجَ الْحَكَمُ بْنُ أَبِي الْعَاصِ فَمَهُ مُسْتَهْزِئاً بِهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنِ اشْتَرَى شَاةً مُصَرَّاةً فَهُوَ بِالْخِيَارِ، فَعَوَّجَ الْحَكَمُ فَمَهُ فَبَصُرَ بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَدَعَا عَلَيْهِ، فَصُرِعَ شَهْرَيْنِ ثُمَّ أَفَاقَ، فَأَخْرَجَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَنِ الْمَدِينَةِ طَرِيداً وَ نَفَاهُ عَنْهَا.
Al-Hakam twisted his mouth and the Prophet-saww saw him doing it, and he-saww supplicated against him. He had epilepsy (unconscious) for two months, then woke up. The Prophet-saww threw him out from Al-Medina, expelling and exiling him from it’’.[21]
19- مَا: الْمُفِيدُ، عَنِ الْمَرَاغِيِ، عَنِ الْعَبَّاسِ بْنِ الْوَلِيدِ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَبِيهِ، عَنْ هَارُونَ بْنِ سَعِيدٍ، قَالَ: صَلَّى بِنَا الْوَلِيدُ بْنُ عُقْبَةَ بِالْكُوفَةِ صَلَاةَ الْغَدَاةِ وَ كَانَ سَكْرَاناً فَتَغَنَّى فِي الثَّانِيَةِ مِنْهَا، وَ زَادَنَا رَكْعَةً أُخْرَى، وَ نَامَ فِي آخِرِهَا، فَأَخَذَ رَجُلٌ مِنْ بَكْرِ بْنِ وَائِلٍ خَاتَمَهُ مِنْ يَدِهِ،
(The book) ‘Amaali’ of sheykh Al Tusi – From Al Maragy, from Al Abbas Bin Al waleed, from Al Husayn Bin Saeed, from his father, from Haroun Bin Saeed who said,
‘Al-Waleed Bin Uqba prayed Salat (leading) us at Al-Kufa, the morning Salat, and he was intoxicated. He sang during the second (Cycle) from it and increased us by another Cycle, and he fell asleep in its end. A man from Bakr Bin Wail took his ring from his hand.
فَقَالَ فِيهِ عِلْبَاءٌ السَّدُوسِيُّ:
| تَكَلَّمَ فِي الصَّلَاةِ وَ زَادَ فِيهَا | مُجَاهَرَةً وَ عَالَنَ بِالنِّفَاقِ | |
| وَ فَاحَ الْخَمْرُ عَنْ سِتْرِ الْمُصَلِّي | وَ نَادَى وَ الْجَمِيعُ إِلَى افْتِرَاقٍ | |
| أَزِيدُكُمْ عَلَى أَنْ تَحْمِدُونِي | فَمَا لَكُمْ وَ مَا لِي مِنْ خَلَاقٍ. |
Ilba’a Al Sadousy said (a poem) regarding him, ‘He spoke during the Salat and increased in it openly, and announced the hypocrisy, and the wine came out from the veil of the praying one, and everyone called to the separation. I shall increase you upon it if you praise me, so what is there for you and for me from the inventing’’.[22]
20- ل: ابْنُ مُوسَى، عَنْ مُحَمَّدِ بْنِ مُوسَى الدَّقَّاقِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ دَاوُدَ الْحَنْظَلِيِّ، عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْجُعْفِيِّ، عَنِ الْحَكَمِ بْنِ مِسْكِينٍ، عَنْ أَبِي الْجَارُودِ، عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ، قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَعَنَ أَبَا سُفْيَانَ فِي سَبْعَةِ مَوَاطِنَ فِي كُلِّهِنَّ لَا يَسْتَطِيعُ إِلَّا أَنْ يَلْعَنَهُ: أَوَّلُهُنَّ: يَوْمَ لَعَنَهُ اللَّهُ وَ رَسُولُهُ وَ هُوَ خَارِجٌ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ مُهَاجِراً وَ أَبُو سُفْيَانَ جَاءَ مِنَ الشَّامِ، فَوَقَعَ فِيهِ أَبُو سُفْيَانَ يَسُبُّهُ وَ يُوعِدُهُ، وَ هَمَّ أَنْ يَبْطِشَ بِهِ فَصَرَفَهُ اللَّهُ عَنْ رَسُولِهِ.
(The book) ‘Al Khisaal’ – Ibn Musa, from Muhammad Bin Musa Al Daqqaq, from Ahmad Bin Muhammad Bin Dawood Al Hanzaly, from Al Husayn Bin Abdullah Al Jufy, from Al Hakam Bin Miskeen, from Abu Al Jaroud, from Abin Al Tufayl Aamir Bin Wasila who said,
‘Rasool-Allah-saww cursed Abu Sufyan in seven placed, during each of these he-saww had no leeway except cursing him. The first of these is on the day Allah-azwj and His-azwj Rasool-saww cursed him and he-saww was going out from Makkah to Al-Medina, emigrating, and Abu Sufyan came from Syria. Abu Sufyan came and reviled (bad mouthed) him-saww and threatening him-saww and thought of assaulting him-saww. Allah-azwj Turned him away from His-azwj Rasool-saww.
وَ الثَّانِيَةُ: يَوْمَ الْعِيرِ، إِذَا طَرَدَهَا لِيُحْرِزَهَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَلَعَنَهُ اللَّهُ وَ رَسُولُهُ.
And the second, on the day of the caravan, when he sent it away in order to protect it from Rasool-Allah-saww, so Allah-azwj and His-azwj Rasool-saww cursed him.
وَ الثَّالِثَةُ: يَوْمَ أُحُدٍ، قَالَ أَبُو سُفْيَانَ: اعْلُ هُبَلُ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: اللَّهُ أَعْلَى وَ أَجَلُّ. فَقَالَ أَبُو سُفْيَانَ: لَنَا عُزَّى وَ لَا عُزَّى لَكُمْ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: اللَّهُ مَوْلَانَا وَ لَا مَوْلَى لَكُمْ.
And the third is on the day of (battle of) Ohad. Abu Sufyan said, ‘Hobal (an idol) is highest!’ Rasool-Allah-saww said: ‘Allah-azwj is more Exalted and Majestic!’ Abu Sufyan said, ‘For us is Uzza (an Idol) and there is no Uzza for you’. Rasool-Allah-saww said: ‘Allah-azwj is our Master-azwj, and there is no Master for you!’
وَ الرَّابِعَةُ: يَوْمَ الْخَنْدَقِ، يَوْمَ جَاءَ أَبُو سُفْيَانَ فِي جَمْعِ قُرَيْشٍ فَرَدَّهُمُ اللَّهُ بِغَيْظِهِمْ لَمْ يَنالُوا خَيْراً، وَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ آيَتَيْنِ فِي سُورَةِ الْأَحْزَابِ، فَسَمَّى أبو [أَبَا] سُفْيَانَ وَ أَصْحَابَهُ كُفَّاراً، وَ مُعَاوِيَةُ يَوْمَئِذٍ مُشْرِكٌ عَدُوٌّ لِلَّهِ وَ لِرَسُولِهِ.
And the fourth is on the day of Khandaq. One day Abu Sufyan came among a group of Qureysh, but Allah-azwj Repulsed them in their rage. They did not attain any good, [33:25], and Allah-azwj Mighty and Majestic Revealed two Verses in Surah Al-Ahzaab and Named Abu Sufyan and his companions as Kafirs, and on that day Muawiya was a Mushrik (Polytheist), an enemy of Allah-azwj and His-azwj Rasool-saww.
وَ الْخَامِسَةُ: يَوْمَ الْحُدَيْبِيَةِ، وَ الْهَدْيَ مَعْكُوفاً أَنْ يَبْلُغَ مَحِلَّهُ وَ صَدَّ مُشْرِكُو قُرَيْشٍ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَنِ الْمَسْجِدِ الْحَرَامِ وَ صَدُّوا بُدْنَهُ أَنْ تَبْلُغَ الْمَنْحَرَ، فَرَجَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَمْ يَطُفْ بِالْكَعْبَةِ وَ لَمْ يَقْضِ نُسُكَهُ، فَلَعَنَهُ اللَّهُ وَ رَسُولُهُ.
And the fifth is on the day of Al-Hudaybiya: and prevented the sacrificial animal to reach its place. [48:25], and the Polytheists of Qureysh blocked Rasool-Allah-saww from the Sacred Masjid and blocked his-saww sacrificial animal to reach the slaughtering place. Rasool-Allah-saww returned and did not perform Tawaaf of the Kabah and did not fulfil his-saww rituals. So, Allah-azwj and His-azwj Rasool-saww cursed him.
وَ السَّادِسَةُ: يَوْمَ الْأَحْزَابِ، يَوْمَ جَاءَ أَبُو سُفْيَانَ بِجَمْعِ قُرَيْشٍ وَ عَامِرُ بْنُ الطُّفَيْلِ بِجَمْعِ هَوَازِنَ، وَ عُيَيْنَةُ بْنُ حُصَيْنٍ بِغَطْفَانَ، وَ وَاعَدَهُمْ قُرَيْظَةُ وَ النَّضِيرُ أَنْ يَأْتُوهُمْ فَلَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الْقَادَةَ وَ الْأَتْبَاعَ، وَ قَالَ: أَمَّا الْأَتْبَاعُ فَلَا تُصِيبُ اللَّعْنَةُ مُؤْمِناً، وَ أَمَّا الْقَادَةُ فَلَيْسَ فِيهِمْ مُؤْمِنٌ وَ لَا نَجِيبٌ وَ لَا نَاجٍ.
And the sixth is one the day of the (battle of) Al-Ahzab. One day Abu Sufyan came with a group of Qureysh, and Aamir Bin Al-Tufayl gathered the Hawazin, and Uyayna Bin Husayn was at Gatfan, and the (clans of) Qureyza and Al-Nuzeyr had promised them that they would come to them. Rasool-Allah-saww cursed the guides and the followers and said, ‘As for the followers, a believer will not be afflicted by the curse, and as for the guides, there is no believer among them, nor any nobleman, nor anyone attaining salvation’.
وَ السَّابِعَةُ: يَوْمَ حَمَلُوا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي الْعَقَبَةِ، وَ هُمْ اثْنَا عَشَرَ رَجُلًا مِنْ بَنِي أُمَيَّةَ وَ خَمْسَةٌ مِنْ سَائِرِ النَّاسِ، فَلَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَنْ عَلَى الْعَقَبَةِ غَيْرَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ نَاقَتِهِ وَ سَائِقِهِ وَ قَائِدِهِ.
And the seventh is on the day they attacked upon Rasool-Allah-saww at Al-Aqaba, and they were twelve men from the clan of Umayya, and five from the rest of the people. Rasool-Allah-saww cursed the ones upon Al-Aqaba who changed (the course of) the Prophet-saww, and his-saww camel, and his-saww usher, and his-saww camel guide’’.[23]
21- ل: أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّقْرِ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الزَّعْفَرَانِيِّ، عَنْ أَبِي الْأَحْوَصِ، عَنْ أَبِي بَكْرِ بْنِ شَيْبَةَ، عَنْ أَبِي غَسَّانَ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنِ الْأَعْمَشِ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَرْثِ، عَنْ عَبْدِ اللَّهِ بْنِ مَالِكٍ الزُّبَيْدِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ أَبَا سُفْيَانَ رَكِبَ بَعِيراً لَهُ وَ مُعَاوِيَةُ يَقُودُهُ وَ يَزِيدُ يَسُوقُ بِهِ، فَلَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الرَّاكِبَ وَ الْقَائِدَ وَ السَّائِقَ.
(The book) ‘Al Khisaal’ – Ahmad Bin Muhammad Bin Al Saqar, from Muhammad Bin Ja’far Al Zafrany, from Abu Al Ahows, from Abu Bakr Bin Shayba, from Abu Gassan, from Humeyd Bin Abdul Rahman, from Al Amsh, from Amro Bin Murrah, from Abdullah Bin Al Hars, from Abdullah Bin Malik Al Zubeydi, from Abdullah Bin Amro,
‘Abu Sufyan rode a camel of his and Muawiya was guiding it and Yazeed was ushering it. Rasool-Allah-saww cursed the rider, and the guider, and the usher’’.[24]
22- ص: بِالْإِسْنَادِ إِلَى الصَّدُوقِ، بِإِسْنَادِهِ إِلَى ابْنِ عَبَّاسٍ، قَالَ: دَخَلَ أَبُو سُفْيَانَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَوْماً، فَقَالَ: يَا رَسُولَ اللَّهِ (ص)! أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْءٍ؟. فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِنْ شِئْتَ أَخْبَرْتُكَ قَبْلَ أَنْ تَسْأَلَنِي.
(The book) ‘Qasas Al Anbiya’ – By the chain to Al Sadouq, by his chain to Ibn Abbas who said,
‘Abu Sufyan entered to see the Prophet-saww one day. He said, ‘O Rasool-Allah-saww! I want to ask you-saww about something’. He-saww said: ‘If you like I-saww can inform you before you even ask me-saww’.
قَالَ: افْعَلْ. قَالَ: أَرَدْتَ أَنْ تَسْأَلَ عَنْ مَبْلَغِ عُمُرِي؟. فَقَالَ: نَعَمْ يَا رَسُولَ اللَّهِ (ص). فَقَالَ: إِنِّي أَعِيشُ ثَلَاثاً وَ سِتِّينَ سَنَةً. فَقَالَ: أَشْهَدُ أَنَّكَ صَادِقٌ. فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: بِلِسَانِكَ دُونَ قَلْبِكَ.
He said, ‘Do it’. He-asws said: ‘You want to ask me-saww about the extent of my-saww life-span?’ He said, ‘Yes, O Rasool-Allah-saww!’ He-saww said: ‘I-saww shall live for sixty-three years’. He said, ‘I testify you-saww are truthful’. He-saww said: ‘By your tongue, besides your heart’’.
قَالَ ابْنُ عَبَّاسٍ: وَ اللَّهِ مَا كَانَ إِلَّا مُنَافِقاً، قَالَ: وَ لَقَدْ كُنَّا فِي مَحْفِلٍ فِيهِ أَبُو سُفْيَانَ وَ قَدْ كُفَّ بَصَرُهُ وَ فِينَا عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ فَأَذَّنَ الْمُؤَذِّنُ، فَلَمَّا قَالَ: أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، قَالَ أَبُو سُفْيَانَ: هَاهُنَا مَنْ يُحْتَشَمُ؟. قَالَ وَاحِدٌ مِنَ الْقَوْمِ: لَا.
Ibn Abbas said, ‘By Allah-azwj! He was not, except a hypocrite. We were in a gathering wherein was Abu Sufyan, and he had shut his eyes, and among us was Ali-asws. The Muezzin proclaimed the Azaan. When he said, ‘I testify that Muhammad-saww is Rasool-Allah-saww!’ Abu Sufyan said, ‘Is there anyone with decency over here?’ One of the group said, ‘No’.
فَقَالَ: لِلَّهِ دَرُّ أَخِي بَنِي هَاشِمٍ، انْظُرُوا أَيْنَ وَضَعَ اسْمَهُ؟. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَسْخَنَ اللَّهُ عَيْنَكَ يَا أَبَا سُفْيَانَ، اللَّهُ فَعَلَ ذَلِكَ بِقَوْلِهِ عَزَّ مِنْ قَائِلٍ: (وَ رَفَعْنا لَكَ ذِكْرَكَ). فَقَالَ أَبُو سُفْيَانَ: أَسْخَنَ اللَّهُ عَيْنَ مَنْ قَالَ لِي لَيْسَ هَاهُنَا مَنْ يُحْتَشَمُ.
He said, ‘For the Sake of Allah-azwj! My brother of the Clan of Hashim-as has turned. Look where he-saww has placed his-saww own name?’ Ali-asws said: ‘May Allah-azwj Overheat your eyes, O Abu Sufyan! Allah-azwj has Done that, by the Words of the Mighty from a speaker: And We Raised your Zikr for you? [94:4]’. Abu Sufyan said, ‘May Allah-azwj Overheat the eyes of the one says to me, ‘There isn’t anyone here with decency’’.[25]
23- شي، تفسير العياشي: عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِ اللَّهِ: (فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ …) قَالَ: لَمَّا تَرَكُوا وَلَايَةَ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ قَدْ أُمِرُوا بِهَا (أَخَذْناهُمْ بَغْتَةً فَإِذا هُمْ مُبْلِسُونَ) قَالَ: نَزَلَتْ فِي وُلْدِ الْعَبَّاسِ
Tafseer Al Ayyashi – From Abu Hamza Al Sumali,
‘From Abu Ja’far-asws regarding Words of Allah-azwj: But when they forgot what they had been Reminded with, [6:44]. He-asws said: ‘When they neglected the Wilayah of Ali-asws, and although they had been Commanded with it. We Seized them suddenly, so then they were in despair [6:44]. He-asws said: ‘It was Revealed regarding the sons of Al-Abbas’’.[26]
24- شي، تفسير العياشي: عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنْ رَجُلٍ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فِي قَوْلِ اللَّهِ: (فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ …) إِلَى قَوْلِهِ: (فَإِذا هُمْ مُبْلِسُونَ) قَالَ: أَخَذَ بَنِي أُمَيَّةَ بَغْتَةً وَ يُؤْخَذُ بَنُو الْعَبَّاسِ جَهْرَةً.
Tafseer Al Ayyashi – From Mansour Bin Yunus, from a man,
‘From Abin Abdullah-asws regarding Words of Allah-azwj: But when they forgot what they had been Reminded with, [6:44] – up to His-azwj Words: so then they were in despair [6:44]. He-asws said: ‘The clan of Umayya were seized suddenly, and the clan of Abbas, openly’’.[27]
25- شي، تفسير العياشي: عَنْ مُسْلِمٍ الْمَشُوفِ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ) ، قَالَ: هُمَا الْأَفْجَرَانِ مِنْ قُرَيْشٍ: بَنُو أُمَيَّةَ وَ بَنُو الْمُغِيرَةِ.
Tafseer Al Ayyashi – From Muslim Al Mashouf,
‘From Ali-asws Bin Abu Talib-asws regarding His-azwj Word: and released their people into the abode of perdition? [14:28]. They are the two immoral ones of Qureysh – clan of Umayya and clan of Al-Mugheira’’.[28]
26- شي، تفسير العياشي: عَنْ جَرِيرٍ، عَمَّنْ سَمِعَ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً) لَهُمْ لِيَعْمَهُوا فِيهَا (وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ) يَعْنِي بَنِي أُمَيَّةَ.
Tafseer Al Ayyashi – From Jareer, from the one who heard,
‘Abu Ja’far-asws: and We did not Make the dream which We Showed you except as a Trial – for them to be blinded in it – and the Accursed tree in the Quran; [17:60], means clan of Umayya’’.[29]
27- شي، تفسير العياشي: عَنْ عَلِيِّ بْنِ سَعِيدٍ، قَالَ: كُنْتُ بِمَكَّةَ، فَقَدِمَ عَلَيْنَا مَعْرُوفُ بْنُ خَرَّبُوذَ، فَقَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: إِنَّ عَلِيّاً عَلَيْهِ السَّلَامُ قَالَ لِعُمَرَ: يَا أَبَا حَفْصٍ! أَ لَا أُخْبِرُكَ بِمَا نَزَلَ فِي بَنِي أُمَيَّةَ؟. قَالَ: بَلَى. قَالَ: فَإِنَّهُ نَزَلَ فِيهِمْ: (وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ). فَغَضِبَ عُمَرُ، وَ قَالَ: كَذَبْتَ، بَنُو أُمَيَّةَ خَيْرٌ مِنْكَ وَ أَوْصَلُ لِلرَّحِمِ.
Tafseer Al Ayyashi – From Ali Bin Saeed who said, ‘I was at Makkah and Marouf Bin Kharbuz arrive to us. He said,
‘Abu Abdullah-asws said to me: ‘Ali-asws said to Umar: ‘O Abu Hafsa! Shall I inform you with what has been Revealed regarding the clan of Umayya?’ He said, ‘It has been Revealed regarding them: and the Accursed tree in the Quran; [17:60]’. Umar got angry and said, ‘You-asws are lying! The clan of Umayya are better than you-asws and more connecting with the relatives’’.[30]
28- شي، تفسير العياشي: عَنِ الْحَلَبِيِّ، عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالُوا: سَأَلْنَاهُ عَنْ قَوْلِهِ: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ …) ، قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أُرِيَ أَنَّ رِجَالًا عَلَى الْمَنَابِرِ وَ يَرُدُّونَ النَّاسَ ضُلَّالًا زُرَيْقٌ وَ زُفَرُ، وَ قَوْلِهِ: (وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ) قَالَ: هُمْ بَنُو أُمَيَّةَ.
Tafseer Al Ayyashi – From Al Halby, from Zurara and Humran and Muhammad Bin Muslim, they said,
‘We asked him-asws about His-azwj Words: and We did not Make the dream which We Showed you [17:60]. He-asws said: ‘Rasool-Allah-saww saw that there were men upon the pulpit and they were returning the people to straying – Zureyq (Abu Bakr) and Zufer (Umar)’. And His-azwj Words: and the Accursed tree in the Quran; [17:60]. He-asws said: ‘They are clan of Umayya’’.[31]
وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَدْ رَأَى رِجَالًا مِنْ نَارٍ عَلَى مَنَابِرَ وَ يَرُدُّونَ النَّاسَ عَلَى أَعْقَابِهِمُ الْقَهْقَرَى، وَ لَسْنَا نُسَمِّي أَحَداً.
And in another report from him-asws: ‘Rasool-Allah-saww had seen men from fire upon pulpits, and they were returning the people upon their heels, backwards, and we-asws are not naming anyone’.[32]
وَ فِي رِوَايَةِ سَلَامٍ الْجُعْفِيِ، عَنْهُ أَنَّهُ قَالَ: إِنَّا لَا نُسَمِّي الرِّجَالَ بِأَسْمَائِهِمْ وَ لَكِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ رَأَى قَوْماً عَلَى مِنْبَرِهِ يُضِلُّونَ النَّاسَ بَعْدَهُ عَنِ الصِّرَاطِ الْقَهْقَرَى.
And in a report of Salam Al Jufy, from him,
‘He-asws said: ‘We-asws are not naming the men by their names, but Rasool-Allah-saww had seen a people upon his-saww pulpit straying the people after him-asws from the straight path, backwards’’.[33]
29- شي، تفسير العياشي: عَنْ قَاسِمِ بْنِ سُلَيْمَانَ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: أَصْبَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَوْماً حَاسِراً حَزِيناً، فَقِيلَ لَهُ: مَا لَكَ يَا رَسُولَ اللَّهِ؟!. فَقَالَ: إِنِّي رَأَيْتُ اللَّيْلَةَ صِبْيَانَ بَنِي أُمَيَّةَ يَرْقَوْنَ عَلَى مِنْبَرِي هَذَا، فَقُلْتُ: يَا رَبِّي! مَعِي؟. فَقَالَ: لَا، وَ لَكِنْ بَعْدَكَ.
Tafseer Al Ayyashi – From Qasim Bin Suleyman,
‘From Abu Abdullah-asws having said: ‘One day Rasool-Allah-saww woke up said, grieving. It was said to him-asws, ‘What is the matter with you-saww, O Rasool-Allah-saww?’ He-saww said: ‘I-saww saw at night children of the clan of Umayya ascending upon this pulpit of mine, so I-saww said: ‘O my-saww Lord-azwj! With me-saww?’ He-azwj Said: “No, but after you-saww!”’[34]
30- شي، تفسير العياشي: عَنْ أَبِي الطُّفَيْلِ، قَالَ: كُنْتُ فِي مَسْجِدِ الْكُوفَةِ، فَسَمِعْتُ عَلِيّاً عَلَيْهِ السَّلَامُ يَقُولُ وَ هُوَ عَلَى الْمِنْبَرِ وَ نَادَاهُ ابْنُ الْكَوَّاءِ وَ هُوَ فِي مُؤَخَّرِ الْمَسْجِدِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ! أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ: (وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ) ، فَقَالَ: الْأَفْجَرَانِ مِنْ قُرَيْشٍ وَ مِنْ بَنِي أُمَيَّةَ.
Tafseer Al Ayyashi – From Abu Al Tufeyl who said,
‘I was in the Masjid of Al-Kufa and I heard Ali-asws saying, and he-asws was upon the pulpit, and Ibn Al-Kawa had called out to him-asws, and he was at the back end of the Masjid. He said, ‘O Amir Al-Momineen-asws! Inform me about the Words of Allah-azwj: and the Accursed tree in the Quran; [17:60]!’ He-asws said: ‘The two immoral ones of Qureysh (Abu Bakr and Umar), and from the clan of Umayya’’.[35]
31- شي، تفسير العياشي: عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ …) ، قَالَ: أَرَى رِجَالًا مِنْ بَنِي تَيْمٍ وَ عَدِيٍّ عَلَى الْمَنَابِرِ يَرُدُّونَ النَّاسَ عَنِ الصِّرَاطِ الْقَهْقَرَى.
Tafseer Al Ayyashi – From Abdul Raheem Al Qaseer,
‘From Abu Ja’far-asws regarding His-azwj Words: and We did not Make the dream which We Showed you [17:60]. He-asws said: ‘He-saww saw men from the clans of Taym (Abu Bakr’s clan) and Adayy (Umar’s clan) upon the pulpit returning the people from the straight path, backwards’.
قُلْتُ: (وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ). قَالَ: هُمْ بَنُو أُمَيَّةَ، يَقُولُ اللَّهُ: (وَ نُخَوِّفُهُمْ فَما يَزِيدُهُمْ إِلَّا طُغْياناً كَبِيراً).
I said, ‘and the Accursed tree in the Quran; [17:60]’. He-asws said: ‘They are clan of Umayya. Allah-azwj Says: and We Scared them, but it did not increase them except in great transgression [17:60]’’.[36]
32- شي، تفسير العياشي: عَنْ يُونُسَ، عَنْ عَبْدِ الرَّحْمَنِ الْأَشَلِّ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ …) الْآيَاتِ، فَقَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ نَامَ فَرَأَى أَنَّ بَنِي أُمَيَّةَ يَصْعَدُونَ الْمَنَابِرَ، فَكُلَّمَا صَعِدَ مِنْهُمْ رَجُلٌ رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الذِّلَّةَ وَ الْمَسْكَنَةَ،
Tafseer Al Ayyashi – From Yunus, from Abdul Rahman Al Ashalla who said,
‘I asked him-asws about Words of Allah-azwj: and We did not Make the dream which We Showed you except as a Trial for the people, [17:60] – the Verse. He-asws said: ‘Rasool-Allah-saww slept and saw that the clan of Umayya were climbing upon the pulpit. Every time a man from them ascended, Rasool-Allah-azwj said the disgrace, and the poverty (of the people).
فَاسْتَيْقَظَ جَزُوعاً مِنْ ذَلِكَ، وَ كَانَ الَّذِينَ رَآهُمْ اثْنَيْ عَشَرَ رَجُلًا مِنْ بَنِي أُمَيَّةَ، فَأَتَاهُ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ بِهَذِهِ الْآيَةِ، ثُمَّ قَالَ جَبْرَئِيلُ: إِنَّ بَنِي أُمَيَّةَ لَا يَمْلِكُونَ شَيْئاً إِلَّا مَلَكَ أَهْلُ الْبَيْتِ ضِعْفَيْهِ.
He-saww woke up alarmed from that, and the one he-saww were twelve men from clan of Umayya. Jibraeel-as came to him-saww with this Verse. Then Jibraeel-as said: ‘The clan of Umayya will not govern anything except the People-asws of the Household will rule a multiple (of it)’’.[37]
33- شي، تفسير العياشي: عَنْ زُرَارَةَ، قَالَ: كَانَ يُوسُفُ بْنُ الْحَجَّاجِ صَدِيقاً لِعَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ، وَ أَنَّهُ دَخَلَ عَلَى امْرَأَتِهِ فَأَرَادَ أَنْ يَضُمَّهَا أَعْنِي أُمَّ الْحَجَّاجِ-، قَالَ: فَقَالَتْ لَهُ: إِنَّمَا عَهْدُكَ بِذَاكَ السَّاعَةَ.
Tafseer Al Ayyashir, from Zurara who said,
‘Yusuf Bin Al-Hajjaj was a friend to Ali-asws Bin Al Husayn-asws, and he entered to see his wife and wanted to hug her, I mean Umm Al-Hajjaj. She said to him, ’Is it your convenient time for (approaching) me.
قَالَ: فَأَتَى عَلِيُّ بْنُ الْحُسَيْنِ عَلَيْهِ السَّلَامُ فَأَخْبَرَهُ، فَأَمَرَهُ أَنْ يُمْسِكَ عَنْهَا، فَأَمْسَكَ عَنْهَا، فَوَلَدَتْ بِالْحَجَّاجِ وَ هُوَ ابْنُ شَيْطَانِ ذِي الرَّدْهَةِ.
He said, ‘He went to Ali-asws Bin Al-Husayn-asws and informed him. He-asws instructed him to withhold from her. He withheld from her, and she gave birth to Al-Hajjaj, and he is a son of Satan-la with ‘Al-Rad’ha’’.[38]
34- قب: حَدَّثَنِي ابْنُ كَادِشٍ فِي تَكْذِيبِ الْعِصَابَةِ الْعَلَوِيَّةِ فِي ادِّعَائِهِمُ الْإِمَامَةَ النَّبَوِيَّةَ: أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ رَأَى الْعَبَّاسَ فِي ثَوْبَيْنِ أَبْيَضَيْنِ، فَقَالَ: إِنَّهُ لَأَبْيَضُ الثَّوْبَيْنِ، وَ هَذَا جَبْرَئِيلُ يُخْبِرُنِي أَنَّ وُلْدَهُ يَلْبَسُونَ السَّوَادَ.
(The book) ‘Manaqib of Ibn Shehr Ashub – ‘It is narrated to me by Ibn Kadish, in the belying of Al-Alawaite group in their claim for the Imamate of the Prophet-saww – The Prophet-saww saw Al-Abbas in two white clothes. He-saww said: ‘It is the two white clothes, and this here Jibraeel-as is informing me-asws that his children would be wearing black’’.[39]
وَ فِي أَخْبَارِ دِمَشْقَ: عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ، قَالَ ثَوْبَانُ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: يَكُونُ لِبَنِي الْعَبَّاسِ رَايَتَانِ مَرْكَزُهُمَا كُفْرٌ وَ أَعْلَاهُمَا ضَلَالَةٌ، إِنْ أَدْرَكْتَهُمَا يَا ثَوْبَانُ فَلَا تَسْتَظِلَّ بِظِلِّهِمَا.
And in (the book) ‘Ikhbar Dimashq’ – From Abu Al Husayn Muhammad Bin Abdullah Al Razy, ‘Sowban said,
‘The Prophet-saww said: ‘Two flags will happen to be for the clan of Al-Abbas. Both their centres would be Kufr, and their high one would be straying. If you come across them, O Sowban, then do not take a cover beneath their shades’’.[40]
تَارِيخُ بَغْدَادَ: قَالَ أَبُو هُرَيْرَةَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِذَا أَقْبَلَتِ الرَّايَاتُ السُّودُ مِنْ قِبَلِ الْمَشْرِقِ فَإِنَّ أَوَّلَهَا فِتْنَةٌ، وَ أَوْسَطَهَا هَرْجٌ، وَ آخِرَهَا ضَلَالَةٌ.
(The book) ‘Tareekh Baghdad’ – Abu Hureyra (well-known fabricator) said,
‘The Prophet-saww said: ‘When the black flags come from the direction of the east, then its beginning is Fitna, and its middle is trouble, and its end is straying’’.
أَخْبَارُ دِمَشْقَ: عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَبُو أُمَامَةَ فِي خَبَرٍ: أَوَّلُهَا مَنْشُورٌ، وَ آخِرُهَا مَثْبُورٌ.
(The book) ‘Akhbar Dimashq’ – From the Prophet-saww – Abu Umama in a Hadeeth: ‘Its beginning is widespread publicity, and its end is destruction’. [41]
تَارِيخُ الطَّبَرِيِّ: إِنَّ إِبْرَاهِيمَ الْإِمَامَ أَنْفَذَ إِلَى أَبِي مُسْلِمٍ لِوَاءَ النُّصْرَةِ وَ ظِلَّ السَّحَابِ، وَ كَانَ أَبْيَضَ، طُولُهُ أَرْبَعَةَ عَشَرَ ذِرَاعاً، مَكْتُوبٌ عَلَيْهَا بِالْحِبْرِ: (أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَ إِنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ) ،
(The book) ‘Tareekh Tabari’ – Ibrahim the imam told Abu Muslim to implement a flag of victory, and shade of the cloud, and it was white, its length was of fourteen cubits. It was written upon it with ink: There is Permission (to fight) for those who are fought against because they are oppressed, and surely Allah is Able upon Helping them [22:39].
فَأَمَرَ أَبُو مُسْلِمٍ غُلَامَهُ أَرْقَمَ أَنْ يَتَحَوَّلَ بِكُلِّ لَوْنٍ مِنَ الثِّيَابِ، فَلَمَّا لَبِسَ السَّوَادَ قَالَ: مَعَهُ هَيْبَةٌ، فَاخْتَارَهُ خِلَافاً لِبَنِي أُمَيَّةَ وَ هَيْبَةً لِلنَّاظِرِ، وَ كَانُوا يَقُولُونَ: هَذَا السَّوَادُ حِدَادُ آلِ مُحَمَّدٍ، وَ شُهَدَاءِ كَرْبَلَاءَ، وَ زَيْدٍ وَ يَحْيَى.
Abu Muslim ordered his slave Arqam to change with every colour of the clothes. When he wore the black, he said, ‘There is awe with it’. He chose it in opposition to the clan of Umayya, and as an awe to the beholder, and they were saying, ‘This black is a mourning for the Progeny-asws of Muhammad-saww, and martyrs of Karbala, and Zayd, and Yahya’’.[42]
35- ني: عَلِيُّ بْنُ أَحْمَدَ، عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى، عَنِ الْبَرْقِيِّ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: لَا بُدَّ مِنْ وَيْلٍ لِوُلْدِي مِنْ وُلْدِكَ، وَ وَيْلٌ لِوُلْدِكَ مِنْ وُلْدِي!. فَقَالَ: يَا رَسُولَ اللَّهِ! أَ فَلَا أَجُبُّ نَفْسِي؟. فَقَالَ لِي: عِلْمُ اللَّهِ قَدْ مَضَى وَ الْأُمُورُ بِيَدِ اللَّهِ، وَ إِنَّ الْأَمْرَ فِي وُلْدِي.
(The book) ‘Gahyba’ of Al Numani – Ali Bin Ahmad, from Ubeydullah Bin Musa, from Al Barqy, from Ibrahim Bin Muhammad, from Abdul Rahman, from Abdul Rahman Bin Al Qasim, from his father, from Ibn Abbas,
‘Rasool-Allah-saww said: ‘There is not escape from doom for my-saww children from your children, and woe be for your children from my-saww children’. He said, ‘O Rasool-Allah-saww! Shall I castrate myself?’ He-saww said to me: ‘Knowledge of Allah-azwj had Decreed, and the matters and in the Hand of Allah-azwj, and the matter regarding my-saww children’’.[43]
36- ني: مُحَمَّدُ بْنُ هَمَّامٍ، عَنْ أَحْمَدَ بْنِ مَابُنْدَادَ، عَنْ أَحْمَدَ بْنِ هِلَالٍ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ، عَنْ سُفْيَانَ بْنِ إِبْرَاهِيمَ الْحِمْيَرِيِ، عَنْ أَبِيهِ، عَنْ أَبِي صَادِقٍ، عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ، أَنَّهُ قَالَ: مُلْكُ بَنِي الْعَبَّاسِ عُسْرٌ عُسْرٌ لَيْسَ فِيهِ يُسْرٌ، تَمْتَدُّ فِيهِ دَوْلَتُهُمْ، لَوِ اجْتَمَعَ عَلَيْهِمُ التُّرْكُ وَ الدَّيْلَمُ وَ السِّنْدُ وَ الْهِنْدُ لَمْ يُزِيلُوهُمْ،
(The book) ‘Ghayba’ of Al Numani – Muhammad Bin Hammam, from Ahmad Bin Mabundad, from Ahmad Bin Hilal, from Al Hassan Bin Ali Bin Fazzal, from Sufyan Bin Ibrahim Al Himeyri, from his father, from Abu Sadiq,
‘From Amir Al-Momineen-asws having said: ‘The kings of the clan of Al-Abbas would be difficult, difficult, there wouldn’t be any ease in it. Their state would extend during it. Even if the Turks, and Al-Daylam, Al-Sind, and Al-Hind were to unite, they would not (be able to) remove them.
وَ لَا يَزَالُونَ يَتَمَرَّغُونَ وَ يَتَنَعَّمُونَ فِي غَضَارَةٍ مِنْ مُلْكِهِمْ حَتَّى يَشِذَّ عَنْهُمْ مَوَالِيهِمْ وَ أَصْحَابُ أَلْوِيَتِهِمْ، وَ يُسَلِّطَ اللَّهُ عَلَيْهِمْ عِلْجاً يَخْرُجُ مِنْ حَيْثُ بَدَأَ مُلْكُهُمْ، لَا يَمُرُّ بِمَدِينَةٍ إِلَّا فَتَحَهَا، وَ لَا تُرْفَعُ لَهُ رَايَةٌ إِلَّا هَدَّهَا، وَ لَا نِعْمَةٌ إِلَّا أَزَالَهَا، الْوَيْلُ لِمَنْ نَاوَاهُ، فَلَا يَزَالُ كَذَلِكَ حَتَّى يَظْفَرَ وَ يُدْفَعَ إِلَى رَجُلٍ مِنْ عِتْرَتِي يَقُولُ بِالْحَقِّ وَ يَعْمَلُ بِهِ.
They will not cease to wallow and attain bounties in the luxuries of their kingdom until their loyalists and the companions of their government deviate from them, and Allah-azwj would Cause a harsh one to emerge from where their kingdom had begun. He will not pass by any city except he would conquer it, nor would any flag be raised to him except he would threaten it, nor any bounty except he would remove it. The woe would be for the one whom he intends. It will not cease to be like that until he is victorious and hands over to a man from my-saww family speaking with the truth and acting by it’’.[44]
37- كا: الْعِدَّةُ، عَنِ الْبَرْقِيِّ، عَنْ عُثْمَانَ بْنِ عِيسَى، عَنِ ابْنِ مُسْكَانَ رَفَعَهُ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَزَعَ الشَّهْوَةَ مِنْ رِجَالِ بَنِي أُمَيَّةَ وَ جَعَلَهَا فِي نِسَائِهِمْ وَ كَذَلِكَ فَعَلَ بِشِيعَتِهِمْ، وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَزَعَ الشَّهْوَةَ مِنْ نِسَاءِ بَنِي هَاشِمٍ وَ جَعَلَهَا فِي رِجَالِهِمْ، وَ كَذَلِكَ فَعَلَ بِشِيعَتِهِمْ.
(The book) ‘Al Kafi’ – The number, from Al Barqy, from Usman Bin Isa, from Ibn Muskan, raising it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Removed the lustful desired from the men of the clan of Umayya and Made these to be in their women, and like that He-azwj Did with their loyalists. And Allah-azwj Mighty and Majestic Removed the lustful desires from the women of the Clan of Hashim and Made these to be in their men, and like that He-azwj Did with their Shias’’.[45]
38- كا: الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنِ الْمُعَلَّى، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَقُولُ: خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مِنْ حُجْرَتِهِ وَ مَرْوَانُ وَ أَبُوهُ يَسْتَمِعَانِ إِلَى حَدِيثِهِ، فَقَالَ لَهُ: الْوَزَغُ بْنُ الْوَزَغِ. قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: فَمِنْ يَوْمِئِذٍ يَرَوْنَ أَنَّ الْوَزَغَ يَسْمَعُ الْحَدِيثَ.
(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Aban,
‘From Abdul Rahman son of Abu Abdullah-asws who said, ‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww came out from his-saww chamber, and Marwan and his father had been listening intently to his-saww discussions. He-saww said to him: ‘The lizard son of the lizard!’ Abu Abdullah-asws said, ‘From that day onwards it was seen that the lizard listens to the discussions’’.[46]
39- كا: بِالْإِسْنَادِ الْمُتَقَدِّمِ، عَنْ أَبَانٍ، عَنْ زُرَارَةَ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ يَقُولُ: لَمَّا وُلِدَ مَرْوَانُ عَرَضُوا بِهِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَدْعُوَ لَهُ، فَأَرْسَلُوا بِهِ إِلَى عَائِشَةَ لِيَدْعُوَ لَهُ، فَلَمَّا قَرَّبَتْهُ مِنْهُ، قَالَ: أَخْرِجُوا عَنِّي الْوَزَغَ بْنَ الْوَزَغِ.
(The book) ‘Al Kafi’ – By the preceding chain, from Aban, from Zurara who said,
‘I heard Abu Ja’far-asws saying: ‘When Marwan was born, he was presented to Rasool-Allah-saww for him-saww to supplicate for him. They had sent him with Ayesha for him-saww to supplicate for him. When he was near him-saww, he-saww said: ‘Take him away from me-saww, the lizard son of the lizard!’
قَالَ زُرَارَةُ: وَ لَا أَعْلَمُ إِلَّا أَنَّهُ قَالَ: وَ لَعَنَهُ.
Zurara (the narrator) said, ‘And I do not know except he-asws said, ‘And he-saww cursed him’’.[47]
40- كا: بِالْإِسْنَادِ عَنْ أَبَانٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ، عَنْ أَبِي الْعَبَّاسِ الْمَكِّيِّ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ يَقُولُ: إِنَّ عُمَرَ لَقِيَ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ، فَقَالَ: أَنْتَ الَّذِي تَقْرَأُ هَذِهِ الْآيَةَ: (بِأَيِّكُمُ الْمَفْتُونُ) تَعَرُّضاً بِي وَ بِصَاحِبِي؟!.
(The book) ‘Al Kafi’ – By the chain from Aban, from Abdul Rahman Bin Abu Abdullah, from Abu Al Abbas Al Makky who said,
‘I heard Abu Ja’far-asws saying: ‘Umar met Amir Al-Momineen-asws and said, ‘Are you-asws the one who is reciting: Which one of you is bewitched [68:6] applying it to me and my companion (Abu Bakr)?!’
قَالَ: أَ فَلَا أُخْبِرُكَ بِآيَةٍ نَزَلَتْ فِي بَنِي أُمَيَّةَ: (فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ). فَقَالَ: كَذَبْتَ، بَنُو أُمَيَّةَ أَوْصَلُ لِلرَّحِمِ مِنْكَ، وَ لَكِنَّكَ أَبَيْتَ إِلَّا عَدَاوَةً لِبَنِي تَيْمٍ وَ عَدِيٍّ وَ بَنِي أُمَيَّةَ.
He-asws said: ‘Shall I-asws inform you of a Verse regarding the clan of Umayya? (It is): So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22]’. He said, ‘You-asws are lying! The clan of Umayya are more connective with the relatives than you-asws are, but you-asws refused except for enmity to the clans of Taym (Abu Bakr’s clan) and Adayy (Umar’s clan), and clan of Umayya’’.[48]
41- كا: مُحَمَّدُ بْنُ يَحْيَى، عَنْ أَبِي عِيسَى وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ زُرَارَةَ، قَالَ: كَانَ أَبُو جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي الْمَسْجِدِ الْحَرَامِ فَذَكَرَ بَنِي أُمَيَّةَ وَ دَوْلَتَهُمْ، فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: إِنَّمَا نَرْجُو أَنْ تَكُونَ صَاحِبَهُمْ وَ أَنْ يُظْهِرَ اللَّهُ عَزَّ وَ جَلَّ هَذَا الْأَمْرَ عَلَى يَدِكَ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Abu Isa, and Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, altogether from Ali Bin Hadeed, from Jameel Bin Darraj, from Zurara who said,
‘Abu Ja’far-asws was in the Sacred Masjid, and there was a mention of the clan of Umayya and their government. One of his-asws companions said to him-asws: ‘But rather we hope that you would be their companion and that Allah-azwj Mighty and Majestic would Manifest this matter upon your hands’.
فَقَالَ: مَا أَنَا بِصَاحِبِهِمْ وَ لَا يَسُرُّنِي أَنْ أَكُونَ صَاحِبَهُمْ، إِنَّ أَصْحَابَهُمْ أَوْلَادُ الزِّنَا، إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَخْلُقْ مُنْذُ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ سِنِينَ وَ لَا أَيَّاماً أَقْصَرَ مِنْ سِنِيهِمْ وَ أَيَّامِهِمْ، إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْمُرُ الْمَلَكَ الَّذِي فِي يَدِهِ الْفَلَكُ فَيَطْوِيهِ طَيّاً.
He-asws said: ‘I-asws am not their companion, nor would it cheer me-asws to become their companion. Their companions are the children of adultery. Allah Blessed and Exalted did not Create, since He-azwj Created the skies and the earth, neither years nor days shorter than their years and their days. Allah-azwj Mighty and Majestic Commanded the Angel in whose hand are the orbits, so he folded it a folding’’.[49]
42- كا: عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: وُلْدُ الْمِرْدَاسِ مَنْ تَقَرَّبَ مِنْهُمْ أَكْفَرُوهُ، وَ مَنْ تَبَاعَدَ مِنْهُمْ أَفْقَرُوهُ، وَ مَنْ نَاوَاهُمْ قَتَلُوهُ، وَ مَنْ تَحَصَّنَ مِنْهُمْ أَنْزَلُوهُ، وَ مَنْ هَرَبَ مِنْهُمْ أَدْرَكُوهُ حَتَّى يَنْقَضِيَ دَوْلَتُهُمْ.
(The book) ‘Al Kafi’ – From his father, from Ibn Abu Umeyr, from Hammad Bin Usman,
‘From Abu Abdullah-asws having said: ‘The sons of Al-Mardaas (Al-Abbas) – the one who associates with them, they turn him to be an unbeliever, and the one who distances himself from them, they impoverish him, and the one antagonises them, they kill him, and the one who fortifies himself from them they lower him, and the one flees from them, they are wary of him, until their government comes to an end’’.[50]
43- مد: مِنْ صَحِيحِ الْبُخَارِيِ، عَنْ مُوسَى بْنِ إِسْمَاعِيلَ، عَنْ عُمَرَ بْنِ يَحْيَى بْنِ سَعِيدٍ، عَنْ جَدِّهِ، قَالَ: كُنْتُ جَالِساً مَعَ أَبِي هُرَيْرَةَ فِي مَسْجِدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] بِالْمَدِينَةِ وَ مَعَنَا مَرْوَانُ، قَالَ أَبُو هُرَيْرَةَ: سَمِعْتُ الصَّادِقَ الصِّدِّيقَ يَقُولُ: هَلَاكُ أُمَّتِي عَلَى يَدَيْ غِلْمَةِ قُرَيْشٍ. فَقَالَ مَرْوَانُ: غِلْمَةٌ؟!.
(The book) ‘Al Amdah’ of Ibn Batreeq – From Saheeh Al Bukhari, from Musa Bin Ismail, from Umar Bin Yahya Bin Saeed, from his grandfather who said,
‘I was seated with Abu Hureyya in Masjid of the Prophet-saww at Al-Medina, and with us was Marwan. Abu Hureyra said, ‘I heard the truthful, the ratified-saww saying: ‘The destruction of my-saww community would be upon the hands of carnality of Qureysh’. Marwan said, ‘Carnality?!’
فَقَالَ أَبُو هُرَيْرَةَ: لَوْ شِئْتُ أَنْ أَقُولَ بَنِي فُلَانٍ وَ بَنِي فُلَانٍ لَفَعَلْتُ، وَ كُنْتُ أَخْرُجُ مَعَ جَدِّي إِلَى بَنِي مَرْوَانَ حِينَ مُلِّكُوا الشَّامَ فَإِذَا رَآهُمْ غِلْمَانَ أَحْدَاثاً، قَالَ لَنَا: عَسَى هَؤُلَاءِ أَنْ يَكُونُوا مِنْهُمْ!. قُلْتُ: أَنْتَ أَعْلَمُ.
Abu Hureyra said, ‘If I had so desired to say ‘clan of so and so, and clan of so and so’, I would have done so. And I used to go out with my grandfather to the clan of Marwan when they ruled Syria. When he saw them as young boys, he said to us, ‘Perhaps they would happen to be from them!’ I said, ‘You are more knowing’’.[51] (non Shia source)
وَ مِنْ صَحِيحِ مُسْلِمٍ، عَنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ، عَنْ شُعْبَةَ، عَنْ أَبِي النَّبَّاحِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]، قَالَ: يُهْلِكُ أُمَّتِي هَذَا الْحَيُّ مِنْ قُرَيْشٍ. قَالُوا: فَمَا تَأْمُرُنَا؟. قَالَ: لَوْ أَنَّ النَّاسَ اعْتَزَلُوهُمْ.
And from Saheeh Muslim, from Abu Bakr Bin Abu Shayba, from Shu’ba, from Abu Al Nabbah, from Abu Zur’at, from Abu Hureyra,
‘From the Prophet-saww having said: ‘This tribe from Qureysh will destroy my-saww community’. They said, ‘So what are you-saww instructing us?’ He-saww said: ‘If the people could isolate them’’.[52] (non Shia source)
44- مد: مِنْ تَفْسِيرِ الثَّعْلَبِيِّ، بِإِسْنَادِهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ) ، قَالَ: أُرِيَ بَنِي أُمَيَّةَ عَلَى الْمَنَابِرِ فَسَاءَهُ ذَلِكَ، فَقِيلَ لَهُ: إِنَّهَا الدُّنْيَا يُعْطُونَهَا، فَنَزَلَ عَلَيْهِ: (إِلَّا فِتْنَةً لِلنَّاسِ) قَالَ: بَلَاءً لِلنَّاسِ.
(The book) ‘Al Amdah’ – From Tafseer Al Sa’alby, by his chain from Saeed Bin Al Musayyab –
Regarding the Words of Allah-azwj Mighty and Majestic: and We did not Make the dream which We Showed you except as a Trial for the people [17:60]. He said, ‘He-saww saw the clan of Umayya upon the pulpits, so that worsened him-saww. It was said to him-saww, ‘It is the world they would be Given’. It was Revealed unto him-saww: except as a Trial for the people [17:60]. He said, ‘Afflictions of the people’’.[53] (non Shia source)
وَ بِإِسْنَادِهِ أَيْضاً، عَنِ الْمُهَلَّبِيِ، عَنْ سَهْلِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، قَالَ: رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] بَنِي أُمَيَّةَ يَنْزُونَ عَلَى مِنْبَرِهِ نَزْوَ الْقِرَدَةِ فَسَاءَهُ، فَمَا اسْتَجْمَعَ ضَاحِكاً حَتَّى مَاتَ، فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِي ذَلِكَ: (وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ).
And by his chain as well, from Al Muhallby, from Sahl Bin Sa’ad, from his father who said,
‘Rasool-Allah-saww saw the clan of Umayya leaping upon his-saww pulpit the leaping of the monkeys. It worsended him-asws. He-saww did no gather laughing until he-saww passed away. Allah-azwj Mighty and Majestic Revealed regarding that: and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran; [17:60]’’.[54] (non Shia source)
45- مد: عَنِ الثَّعْلَبِيِ، بِإِسْنَادِهِ عَنْ عُمَرَ بْنِ الْخَطَّابِ فِي قَوْلِهِ تَعَالَى: (… الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ جَهَنَّمَ يَصْلَوْنَها وَ بِئْسَ الْقَرارُ). قَالَ: هُمَا الْأَفْجَرَانِ مِنْ قُرَيْشٍ بَنُو الْمُغِيرَةِ وَ بَنُو أُمَيَّةَ، فَأَمَّا بَنُو الْمُغِيرَةِ فَكُفِيتُمُوهُمْ يَوْمَ بَدْرٍ، وَ أَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا إِلَى حِينٍ.
(The book) ‘Al Amdah’ of Ibn Batreeq – From Al Sa’alby, by his chain,
‘From Umar Bin Al-Khattab regarding the Words of the Exalted: Do you not see those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28] Into Hell they will be arriving, and evil is the settlement [14:29]. He said, ‘They are two immoral ones of Qureysh – clan of Al Mugheira, and clan of Umayya. As for the clan of Al Mugheira, they were sufficed on the day of Badr, and as for the clan of Umayya, they are enjoying for a while’’.[55] (non Shia source)
وَ قَالَ الثَّعْلَبِيُ أَيْضاً فِي قَوْلِهِ تَعَالَى: (فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ) نَزَلَتْ فِي بَنِي أُمَيَّةَ وَ بَنِي هَاشِمٍ.
And Al Sa’alby as well regarding Words of the Exalted: So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22] – it was Revealed regarding clan of Umayya and Clan of Hashim-as’’.[56] (non Shia source)
46- مد مِنْ مُسْنَدِ أَحْمَدَ بْنِ حَنْبَلٍ، بِإِسْنَادِهِ عَنْ أَبِي ذَرٍّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، قَالَ: إِذَا بَلَغَ آلُ أَبِي الْعَاصِ ثَلَاثِينَ رَجُلًا اتَّخَذُوا مَالَ اللَّهِ دُوَلًا، وَ عِبَادَهُ خَوَلًا، وَ دِينَهُ دَخَلًا.
(The book) ‘Al Amdah’ of Ibn Batreeq – From (the book) ‘Musnad’ – Of Ibn Hanbal, by his chain to,
‘Abu Zarr-ra, from the Prophet-saww having said: ‘When the Progeny of Abu Al Aas reached thirty men, they would seize the wealth of Allah-azwj as personal earnings, and His-azwj servants as slaves, and His-azwj Religion as a deception’’.[57] (non Shia source)
وَ ذَكَرَ الزَّمَخْشَرِيُ فِي الْفَائِقِ فِي حَدِيثِ أَبِي هُرَيْرَةَ: إِذَا بَلَغَ بَنُو الْعَاصِ ثَلَاثِينَ رَجُلًا كَانَ مَالُ اللَّهِ دُوَلًا، وَ عِبَادُهُ خَوَلًا.
And it is mentioned by Al Zamakshari, in (the book) ‘Al Faiq’, in a Hadeeth of Abu Hureyra: ‘When the cons of Al Aas reach thirty men, the wealth of Allah-azwj would be personal earnings, and His-azwj servants would be slaves’’.[58] (non Shia source)
47- مد: مِنْ كِتَابِ الْمَلَاحِمِ، تَأْلِيفِ أَبِي الْحَسَنِ أَحْمَدَ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، بِإِسْنَادِهِ عَنْ زَيْدِ بْنِ وَهْبٍ، أَنَّهُ كَانَ عِنْدَ مُعَاوِيَةَ وَ دَخَلَ عَلَيْهِ مَرْوَانُ فِي حَوَائِجِهِ، فَقَالَ: اقْضِ حَوَائِجِي يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنِّي أَصْبَحْتُ أَبَا عَشَرَةٍ وَ أَخَا عَشَرَةٍ، وَ قَضَى حَوَائِجَهُ ثُمَّ خَرَجَ،
(The book) ‘Al Amdah’ of Ibn Batreeq – from the book ‘Al Malahim’, compiled by Ab Al Hassan Ahmad Bin Ja’far Bin Muhammad Bin Abdullah, by his chain from Zayd Bin Wahab,
‘He was in the presence of Muawiya and Marwan entered to see him regarding his need. He said, ‘Fulfil my need, O commander of the faithful, for I have become a father of ten and a brother of ten’. He fulfilled his need, then he went out.
فَلَمَّا أَدْبَرَ قَالَ مُعَاوِيَةُ لِابْنِ عَبَّاسٍ وَ هُوَ مَعَهُ عَلَى الزبير [السَّرِيرِ] -: أَنْشُدُكَ اللَّهَ يَا ابْنَ عَبَّاسٍ! أَ مَا تَعْلَمُ أَنَّ رَسُولَ اللَّهِ (ص) قَالَ ذَاتَ يَوْمٍ: إِذَا بَلَغَ بَنُو الْحَكَمِ ثَلَاثِينَ رَجُلًا اتَّخَذُوا مَالَ اللَّهِ بَيْنَهُمْ دُوَلًا، وَ عِبَادَهُ خَوَلًا، وَ كِتَابَهُ دَخَلًا، فَإِذَا بَلَغُوا تسع [تِسْعاً] وَ تِسْعِينَ وَ أَرْبَعَمِائَةٍ كَانَ هَلَاكُهُمْ أَسْرَعَ مِنْ أَوَّلِ تَمْرَةٍ. فَقَالَ ابْنُ عَبَّاسٍ: اللَّهُمَّ نَعَمْ،
When he had turned around, Muawiya said to Ibn Abbas, and he was with him upon the throne, ‘I adjure you with Allah-azwj, O Ibn Abbas! Don’t you know that Rasool-Allah-saww had said one day: ‘When the sons of Al Hakam reach thirty men, they would take wealth of Allah-azwj as personal earnings between them, and His-azwj servants as their slaves, and His-azwj Book as a deception (for corruption)? When they reach four hundred and ninety-nine, their destruction would be quicker than the first dates’’. Ibn Abbas said, ‘O Allah-azwj, yes!’
ثُمَّ إِنَّ مَرْوَانَ ذَكَرَ حَاجَةً لِمَا حَصَلَ فِي بَيْتِهِ فَوَجَّهَ ابْنَهُ عَبْدَ الْمَلِكِ إِلَى مُعَاوِيَةَ فَكَلَّمَهُ فِيهَا فَقَضَاهَا،
Then Marwan remembered a need for what had been attained inhis house. He sent his son Abdul Malik to Muawiya. He spoke to me regarding it, and he fulfilled it.
فَلَمَّا أَدْبَرَ عَبْدُ الْمَلِكِ قَالَ مُعَاوِيَةُ لِابْنِ عَبَّاسٍ: أَنْشُدُكَ اللَّهَ يَا ابْنَ عَبَّاسٍ! أَ مَا تَعْلَمُ أَنَّ رَسُولَ اللَّهِ (ص) ذَكَرَ هَذَا، فَقَالَ: هَذَا أَبُو الْجَبَابِرَةِ الْأَرْبَعَةِ. فَقَالَ ابْنُ عَبَّاسٍ: اللَّهُمَّ نَعَمْ، فَعِنْدَ ذَلِكَ ادَّعَى مُعَاوِيَةُ زِيَاداً.
When Abdul Malik had turned around, Muawiya said to Ibn Abbas, ‘I adjure you with Allah-azwj, O Ibn Abbas! Don’t you know that Rasool-Allah-saww had mentioned this? He-saww said, ‘This is a father of four tyrants’?’ Ibn Abbas said, ‘O Allah-azwj, Yes’. At that, Muawiya claimed an increase’’.[59] (non Shia source)
وَ رَوَى الطَّبَرِيُّ فِي تَارِيخِهِ وَ الْوَاقِدِيُّ وَ كَافَّةُ رُوَاةِ الْحَدِيثِ أَنَّ الْحَكَمَ بْنَ أَبِي الْعَاصِ كَانَ سَبَبُ طَرْدِهِ وَ وَلَدَهُ مَرْوَانَ حِينَ طَرَدَهُمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّ الْحَكَمَ اطَّلَعَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَوْماً فِي دَارِهِ مِنْ وَرَاءِ الْجِدَارِ وَ كَانَ مِنْ سَعَفٍ فَدَعَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِقَوْسٍ لِيَرْمِيَهُ فَهَرَبَ.
And it is reported by Al Tabari in his history, and Al Waqidi (wahabi imam), and and generality of the reporters of the Hadeeth that,
‘Al-Hakam Bin Abu Al-Aas, the cause of his exile and of his son Marwan when Rasool-Allah-saww exiled them both that Al Hakam had emerged upon Rasool-Allah-saww one day in his-saww house from behind the wall, and it was of leaves. Rasool-Allah-saww called for a bow to shoot (an arrow) at him, and he fled’’.[60] (non Shia source)
وَ فِي رِوَايَةٍ، أَنَّهُ قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي قِسْمَةِ خبر- [خَيْبَرَ]: اتَّقِ اللَّهَ يَا مُحَمَّدُ!. فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: لَعَنَكَ اللَّهُ وَ لَعَنَ مَا فِي صُلْبِكَ، أَ تَأْمُرُنِي بِالتَّقْوَى؟! وَ أَنَا حِبٌ )جئت به( مِنَ اللَّهِ تَعَالَى، فَلَمْ يَزَالا طَرِيداً حَتَّى مَلَكَ عُثْمَانُ فَأَدْخَلَهُمَا.
And in a report – He said to the Prophet-saww during the distribution of (war booty of) Khyber, ‘Fear Allah-azwj, O Muhammad-saww!’ The Prophet-saww said to him: ‘May Allah-azwj Curse you and Curse what is in your loins! You are instructing me-saww with the piety?! And I-saww came with it from Allah-azwj the Exalted’. He did not cease to b e exiled until Usman becamed ruler and he let both of them enter (into Al Medina)’’.[61] (non Shia source)
وَ أَخْرَجَ عَبْدُ بْنُ حُمَيْدٍ وَ النَّسَائِيُّ وَ ابْنُ الْمُنْذِرِ وَ الْحَاكِمُ وَ صَحَّحَهُ ابْنُ مَرْدَوَيْهِ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، قَالَ: لَمَّا بَايَعَ مُعَاوِيَةُ لِابْنِهِ قَالَ مَرْوَانُ: سُنَّةُ أَبِي بَكْرٍ وَ عُمَرَ. فَقَالَ عَبْدُ الرَّحْمَنِ: سُنَّةُ هِرَقْلَ وَ قَيْصَرَ.
And it is extracted by Abd Bin Humeyd, and Al Nasaie, and Ibn Al Munzir, and Al Hakim, and corrected by Ibn Mardaway, from Muhammad Bin Ziyad who said,
‘When got the allegiances pledged for his son, Marwan said, ‘A sunnah (way) of Abu Bakr and Umar’. Abdul Rahman said, ‘A way of Hercules and Caesar’.
فَقَالَ مَرْوَانُ: هَذَا الَّذِي أَنْزَلَ اللَّهُ فِيهِ: (وَ الَّذِي قالَ لِوالِدَيْهِ أُفٍّ لَكُما. الْآيَةَ) ، فَبَلَغَ ذَلِكَ عَائِشَةَ، فَقَالَتْ: كَذَبَ مَرْوَانُ .. كَذَبَ مَرْوَانُ، وَ اللَّهِ مَا هُوَ بِهِ، وَ لَوْ شِئْتُ أَنْ أُسَمِّيَ الَّذِي أُنْزِلَتْ فِيهِ لَسَمَّيْتُهُ وَ لَكِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ] لَعَنَ أَبَا مَرْوَانَ وَ مَرْوَانَ فِي صُلْبِهِ، فَمَرْوَانُ فَضْفَضٌ مِنْ لَعْنَةِ اللَّهِ.
Marwan said, ‘This is the one Allah-azwj Revealed regarding him: And he who said to his parents, ‘Ugh to you both! [46:17] – the Verse’. That reached Ayesha. She said, ‘Marwan has lied! Marwan has lied! By Allah-azwj, he is not with it, and if I so desired to name the one regarding whom it was Revealed, I can name him, but Rasool-Allah-saww Cursed Abu Marwan in his loins (lineage), so Marwan is trembling from the Curse of Allah-azwj’’.[62] (non Shia source)
وَ أَخْرَجَ ابْنُ أَبِي حَاتِمٍ وَ ابْنُ مَرْدَوَيْهِ، عَنْ عَبْدِ اللَّهِ، قَالَ: إِنِّي لَفِي الْمَسْجِدِ حِينَ خَطَبَ مَرْوَانُ، فَقَالَ: إِنَّ اللَّهَ قَدْ أَرَى أَمِيرَ الْمُؤْمِنِينَ فِي يَزِيدَ رَأْياً حَسَناً وَ إِنْ يَسْتَخْلِفْهُ فَقَدِ اسْتَخْلَفَ أَبُو بَكْرٍ وَ عُمَرُ.
And it is extracted by Ibn Hatim and Ibn Mardawayh, from Abdullah who said, ‘I was in the Masjid when Marwan addressed and said, ‘Allah-azwj has Shown the commander of the faithful (Muawiya) a beautiful dream regarding Yazeed-la, and that he should make him the caliph, for Abu Bakr had chosen Umar as caliph’.
فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بِكْرٍ: أَ هِرَقْلِيَّةٌ!؟ إِنَّ أَبَا بَكْرٍ وَ اللَّهِ مَا جَعَلَهَا فِي أَحَدٍ مِنْ وُلْدِهِ وَ لَا أَحَدٍ مِنْ أَهْلِ بَيْتِهِ، وَ لَا جَعَلَهَا مُعَاوِيَةُ إِلَّا رَحْمَةً وَ كَرَامَةً لِوُلْدِهِ.
Abdul Rahman Bin Abu Bakr said, ‘Are you Hercules? By Allah-azwj! Abu Bakr did not make it (caliphate) to be in anyone from his sons, nor anyone from his family members, and Muawiya has not made it except as a mercy and an honour for his son-la’.
فَقَالَ مَرْوَانُ: أَ لَسْتَ الَّذِي قالَ لِوالِدَيْهِ أُفٍّ لَكُما؟!. فَقَالَ عَبْدُ الرَّحْمَنِ: أَ لَسْتَ ابْنَ اللَّعِينِ الَّذِي لَعَنَ أَبَاكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ [وَ آلِهِ]؟!.
Marwan said, ‘Aren’t you he who said to his parents, ‘Ugh to you both! [46:17]?!’ Abdul Rahman said, ‘Aren’t you the son of the accursed, the one whose father was cursed by Rasool-Allah-saww?!’
قَالَ: وَ سَمِعَتْهَا عَائِشَةُ، فَقَالَتْ: يَا مَرْوَانُ! أَنْتَ الْقَائِلُ لِعَبْدِ الرَّحْمَنِ .. كَذَا وَ كَذَا، كَذَبْتَ وَ اللَّهِ مَا فِيهِ نَزَلَتْ، وَ لَكِنْ نَزَلَتْ فِي فُلَانِ بْنِ فُلَانٍ.
He (the narrator) said, ‘And Ayesha heard it. She said, ‘O Marwan! You are the one who said such and such to Abdul Rahman. By Allah-azwj, you lied! It was not Revealed regarding him, but it was Revealed regarding so and so, son of so and so’’.[63] (non Shia source – this is not a Hadith)
وَ أَخْرَجَ ابْنُ جَرِيرٍ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ: (وَ الَّذِي قالَ لِوالِدَيْهِ.) الْآيَةَ، قَالَ: هَذَا ابْنٌ لِأَبِي بَكْرٍ.
And it is extracted by Ibn Jareer, from Ibn Abbas regarding His-azwj Words: he who said to his parents, [46:17] – the Verse. He said, ‘This is the son of Abu Bakr (Abdul Rahman)’’.[64] (non Shia source)
وَ أَخْرَجَ ابْنُ أَبِي حَاتِمٍ، عَنِ السُّدِّيِّ، قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ قَالَ لِأَبَوَيْهِ وَ كَانَا قَدْ أَسْلَمَا وَ أَبَى هُوَ أَنْ يُسْلِمَ فَكَانَا يَأْمُرَانِهِ بِالْإِسْلَامِ وَ يَرُدُّ عَلَيْهِمَا وَ يُكَذِّبُهُمَا، فَيَقُولُ: فَأَيْنَ فُلَانٌ .. وَ أَيْنَ فُلَانٌ .. يَعْنِي مَشَايِخَ قُرَيْشٍ مِمَّنْ قَدْ مَاتَ
And it is extracted by Ibn Abu Hatim, from Al-Sudy who said, ‘This Verse (46:17) was Revealed regarding Abdul Rahman Bin Abu Bakr. He said to his parents, and they had both become Muslims, and he had refused to become a Muslim. They both used to instruct him with Al-Islam, and he rebutted against them and belied them. He said, ‘So, where is so and so? And where is so and so?’ Meaning the elders of Qureysh, from the ones who had died.
ثُمَّ أَسْلَمَ بَعْدُ فَحَسُنَ إِسْلَامُهُ فَنَزَلَتْ تَوْبَتُهُ فِي هَذِهِ الْآيَةِ: (وَ لِكُلٍّ دَرَجاتٌ مِمَّا عَمِلُوا).
Then he became a Muslim afterwards, and his Islam was good. This Verse was Revealed for his repentance: And for all there are levels from what they are doing, [6:132]’’.[65] (non Shia source)
48- نَهْجٌ: مِنْ كَلَامٍ لَهُ عَلَيْهِ السَّلَامُ: وَ اللَّهِ لَا يَزَالُونَ حَتَّى لَا يَدَعُوا لِلَّهِ مُحَرَّماً إِلَّا اسْتَحَلُّوهُ، وَ لَا عَقْداً إِلَّا حَلُّوهُ، وَ حَتَّى لَا يَبْقَى بَيْتُ مَدَرٍ وَ لَا وَبَرٍ إِلَّا دَخَلَهُ ظُلْمُهُمْ، وَ نَبَا بِهِ سُوءُ رِعَتِهِمْ حَتَّى يَقُومَ الْبَاكِيَانِ يَبْكِيَانِ: بَاكٍ يَبْكِي لِدِينِهِ، وَ بَاكٍ يَبْكِي لِدُنْيَاهُ،
(The book) ‘Nahj (Al Balagah)’ – From a speech of his-asws: ‘By Allah-azwj! They will not be stopping until they do not leave any Prohibition of Allah-azwj until they permit it, nor any knot (pact) except they loosen it (break it), and until there neither remains any house of mud or fur except their injustices enter it and the news of their evil actions, until the two wailers cry out – a wailer crying for his religion and a wailer crying for his world.
وَ حَتَّى تَكُونَ نُصْرَةُ أَحَدِكُمْ مِنْ أَحَدِهِمْ كَنُصْرَةِ الْعَبْدِ مِنْ سَيِّدِهِ، إِذَا شَهِدَ أَطَاعَهُ وَ إِذَا غَابَ اغْتَابَهُ،
And until the helping of one of you from one of them would be like the helping of the slave from his master. When he (master) is there, he (slave) obeys him, and when he is absent, he backbites him.
وَ حَتَّى يَكُونَ أَعْظَمُكُمْ فِيهَا غَنَاءً أَحْسَنَكُمْ بِاللَّهِ ظَنّاً، فَإِنْ أَتَاكُمُ اللَّهُ بِعَافِيَةٍ فَاقْبَلُوا، وَ إِنِ ابْتُلِيتُمْ فَاصْبِرُوا، فَ إِنَّ الْعاقِبَةَ لِلْمُتَّقِينَ.
And until the ones of you with greatest distress would be the ones with best thoughts with Allah-azwj. If Allah-azwj Grants you well-being, then accept it, and if He-azwj Afflicts you, then be patient, for the end-result is for the pious’’.[66]
49- نَهْجٌ: مِنْ خُطْبَةٍ لَهُ عَلَيْهِ السَّلَامُ: أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ، وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ، وَ انْتِقَاضٍ مِنَ الْمُبْرَمِ، فَجَاءَهُمْ بِتَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ، وَ النُّورِ الْمُقْتَدَى بِهِ، ذَلِكَ الْقُرْآنُ فَاسْتَنْطِقُوهُ وَ لَنْ يَنْطِقَ، وَ لَكِنْ أُخْبِرُكُمْ عَنْهُ أَلَا إِنَّ فِيهِ عِلْمَ مَا يَأْتِي، وَ الْحَدِيثَ عَنِ الْمَاضِي، وَ دَوَاءَ دَائِكُمْ، وَ نَظْمَ مَا بَيْنَكُمْ.
(The book) ‘Nahj (Al-Balagah)’ – From a speech of his-asws: ‘He-azwj Sent him-saww after a gap from the Rasools-as, and prolonged slumber from the communities, and a revocation from the recipients. He-saww came to them with the ratification of the ones before him-saww, and the Noor to be followed with. That is the Quran. Make it speak, and it will never speak, but I-asws will inform you all about it. Indeed! In it is knowledge of what will be coming, and the narrations about the past, and a cure for your diseases, and a system of what is between you all.
مِنْهَا: فَعِنْدَ ذَلِكَ لَا يَبْقَى بَيْتُ مَدَرٍ وَ لَا وَبَرٍ إِلَّا وَ أَدْخَلَهُ الظَّلَمَةُ تَرْحَةً، وَ أَوْلَجُوا فِيهِ نِقْمَةً فَيَوْمَئِذٍ لَا يَبْقَى لَهُمْفِي السَّمَاءِ عَاذِرٌ وَ لَا فِي الْأَرْضِ نَاصِرٌ، أَصْفَيْتُمْ بِالْأَمْرِ غَيْرَ أَهْلِهِ،
From it – ‘During that, there will not remain any house, neither of mud nor of fur, except and the darkness of grief would enter it, and a cursed would come into it. On that day there will not remain for them, neither any excusing the sky nor a helper in the earth, to clean up with the command, apart from its rightful one.
وَ أَوْرَدْتُمُوهُ غَيْرَ مَوْرِدِهِ وَ سَيَنْتَقِمُ اللَّهُ مِمَّنْ ظَلَمَ، مَأْكَلًا بِمَأْكَلٍ، وَ مَشْرَباً بِمَشْرَبٍ مِنْ مَطَاعِمِ الْعَلْقَمِ وَ مَشَارِبِ الصَّبِرِ وَ الْمَقِرِ، وَ لِبَاسِ شِعَارِ الْخَوْفِ، وَ دِثَارِ السَّيْفِ،
And you turned it with another turning and Allah-azwj will be Avenging from the ones oppressed, food with the food and drink with the drink. From the food would be the colocynth, and drink of the myrrh and aloes, and clothing of the slogan of fear, and a blanket of the sword.
وَ إِنَّمَا هُمْ مَطَايَا الْخَطِيئَاتِ، وَ زَوَامِلُ الْآثَامِ، فَأُقْسِمُ ثُمَّ أُقْسِمُ لَتَنْخَمَنَّهَا أُمَيَّةُ مِنْ بَعْدِي كَمَا تُلْفَظُ النُّخَامَةُ ثُمَّ لَا تَذُوقُهَا وَ لَا تَتَطَعَّمُ بِطَعْمِهَا أَبَداً مَا كَرَّ الْجَدِيدَانِ.
And rather they are laden with the mistakes, and carriers of sins. I-asws swear! Then I-asws swear (again)! The (clan of) Umayya will have to spit it out (caliphate) from after me-asws just as the spitting of the spittle, then they will not taste it nor relish its taste, ever, for as long as new (days and night) rotate’’.[67]
50- نَهْجٌ: مِنْ خُطْبَةٍ لَهُ عَلَيْهِ السَّلَامُ: حَتَّى يَظُنَّ الظَّانُّ أَنَّ الدُّنْيَا مَعْقُولَةٌ عَلَى بَنِي أُمَيَّةَ، تَمْنَحُهُمْ دَرَّهَا، وَ تُورِدُهُمْ صَفْوَهَا، وَ لَا يُرْفَعُ عَنْ هَذِهِ الْأُمَّةِ سَوْطُهَا وَ لَا سَيْفُهَا، وَ كَذَبَ الظَّانُّ لِذَلِكَ، بَلْ هِيَ مَجَّةٌ مِنْ لَذِيذِ الْعَيْشِ يَتَطَعَّمُونَهَا بُرْهَةً، ثُمَّ يَلْفِظُونَهَا جُمْلَةً.
(The book) ‘Nahj (Al-Balagah)’ – From a sermon of his-asws: ‘To the extent that the thinker would think that the world is appropriate for the clan of Umayya conferring its house upon them, and quenching them its clean water, and that their whips and their sword would not be lifted from this community. And the thinker is lying to that. But it is a wave of pleasurable life they are being fed for a while, then they will be vomiting out in total’’.[68]
51- نَهْجٌ: مِنْ خُطْبَةٍ لَهُ عَلَيْهِ السَّلَامُ فِي ذِكْرِ الْمَلَاحِمِ: يَعْطِفُ الْهَوَى عَلَى الْهُدَى إِذَا عَطَفُوا الْهُدَى عَلَى الْهَوَى، وَ يَعْطِفُ الرَّأْيَ عَلَى الْقُرْآنِ إِذَا عَطَفُوا الْقُرْآنَ عَلَى الرَّأْيِ.
(The book) ‘Nahj (Al-Balagah)’ – From a sermon of his-asws regarding the mention of the future events: ‘He (Al-Qaim-asws) will incline the whims to the guidance, when they would have inclined the guidance towards the whims, and he-asws would incline the opinions to the Quran when they would have inclined the Quran towards the opinions.
مِنْهَا: حَتَّى تَقُومَ الْحَرْبُ بِكُمْ عَلَى سَاقٍ بَادِياً نَوَاجِذُهَا، مَمْلُوءَةً أَخْلَافُهَا، حُلْواً رَضَاعُهَا، عَلْقَماً عَاقِبَتُهَا، أَلَا وَ فِي غَدٍ وَ سَيَأْتِي غَدٌ بِمَا لَا تَعْرِفُونَ يَأْخُذُ الْوَالِي مِنْ غَيْرِهَا عُمَّالَهَا عَلَى مَسَاوِي أَعْمَالِهَا، وَ تُخْرِجُ لَهُ الْأَرْضُ أَفَالِيذَ كَبِدِهَا، وَ تُلْقِي إِلَيْهِ سِلْماً مَقَالِيدَهَا، فَيُرِيكُمْ كَيْفَ عَدْلُ السِّيرَةِ، وَ يُحْيِي مَيِّتَ الْكِتَابِ وَ السُّنَّةِ.
From it: ‘Until the wars would arise with you upon an ushering, manifesting its front teeth, full of its vigour. Its udders would be sweet, its tip would be bitter. Indeed! And in the morning, and the morning will come with that you do not recognise, the guardian-asws will seize from its other, its office bearers upon the evil of their deeds, and the earth will bring out the contents of its liver, and throw out to him-asws the control of its keys. He-asws will show you how the Seerah had been suspended, and he-asws will revive the dead of the Book and the Sunnah’.
مِنْهَا: كَأَنِّي بِهِ قَدْ نَعَقَ بِالشَّامِ وَ فَحَصَ بِرَايَاتِهِ فِي ضَوَاحِي كُوفَانَ، فَعَطَفَ عَلَيْهَا عَطْفَ الضَّرُوسِ، وَ فَرَشَ الْأَرْضَ بِالرُّءُوسِ، قَدْ فَغَرَتْ فَاغِرَتُهُ وَ ثَقُلَتْ فِي الْأَرْضِ وَطْأَتُهُ، بَعِيدَ الْجَوْلَةِ، عَظِيمَ الصَّوْلَةِ،
From it: ‘It is as if I-asws am with him (Abdul Malik Bin Marwan), and he has been shouting at Syrian and furling his flag in the outskirts of Kufa. He inclined upon it the inclining of the camels, and he furnishes the ground with the (cut-off) heads. He has deceived it and it has deceived him, and his trampling in the ground has become heavy. The advancing is far and the attack is mighty.
وَ اللَّهِ لَيُشَرِّدَنَّكُمْ فِي أَطْرَافِ الْأَرْضِ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا قَلِيلُ كَالْكُحْلِ فِي الْعَيْنِ، فَلَا تَزَالُونَ كَذَلِكَ حَتَّى تَئُوبَ إِلَى الْعَرَبِ عَوَازِبُ أَحْلَامِهَا فَالْزَمُوا السُّنَنَ الْقَائِمَةَ وَ الْآثَارَ الْبَيِّنَةَ، وَ الْعَهْدَ الْقَرِيبَ الَّذِي عَلَيْهِ بَاقِي النُّبُوَّةِ، وَ اعْلَمُوا أَنَّ الشَّيْطَانَ إِنَّمَا يُسَنِّي لَكُمْ طُرُقَهُ لِتَتَّبِعُوا عَقِبَهُ.
By Allah-azwj! He will disperse you all in the outskirts of the earth until there does not remain from you except a few, like the kohl in the eye. You will not cease to be like that until you turn to the Arabs the singularity of their dreams. So, necessitate the established Sunnahs and the clear Ahadeeth, and the near pact upon which the Prophet-hood remains, and know that the Satan-la rather paves his-la path for you, for you to follow his-la heels’’.[69]
52- كا: أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ، عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْمُحَمَّدِيِّ، عَنْ أَبِي رَوْحٍ فَرَجِ بْنِ قُرَّةَ، عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ بِالْمَدِينَةِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِلَّا مِنْ بَعْدِ تَمْهِيلٍ وَ رَخَاءٍ، وَ لَمْ يَجْبُرْ كَسْرَ عَظْمٍ مِنَ الْأُمَمِ إِلَّا بَعْدَ أَزْلٍ وَ بَلَاءٍ.
(The book) ‘Al Kafi’ – Ahmad Bin Muhammad Al Kufy, from Ja’far Bin Abdullah Al Muhammady, from Abu Rawh Faraj Bin Abdullah, from Mus’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws addressed at Al-Medina. He-asws praised Allah-azwj and extolled upon Him-saww and sent Salawaat upon the Prophet-saww, then said: ‘As for after, surely Allah-azwj Blessed and Exalted does not Break the backs of the tyrants except after giving them respite and (Giving them) Ease, and does not mend the broken bones of the nations except after Removing the affliction from them.
أَيُّهَا النَّاسُ! فِي دُونِ مَا اسْتَقْبَلْتُمْ مِنْ خَطْبٍ وَ اسْتَدْبَرْتُمْ مِنْ خَطْبٍ مُعْتَبَرٌ، وَ مَا كُلُّ ذِي قَلْبٍ بِلَبِيبٍ، وَ لَا كُلُّ ذِي سَمْعٍ بِسَمِيعٍ، وَ لَا كُلُّ ذِي نَاظِرِ عَيْنٍ بِبَصِيرٍ.
O you people! With every corruption that you come across, and setback endured from every mishap is a lesson for you, and not every heart is intelligence nor is every with an ear a listener, nor is every one with a looking eye has vision.
عِبَادَ اللَّهِ! أَحْسِنُوا فِيمَا يُعِينُكُمُ النَّظَرَ فِيهِ، ثُمَّ انْظُرُوا إِلَى عَرَصَاتِ مَنْ قَدْ أَفَادَهُ اللَّهُ بِعِلْمِهِ كَانُوا عَلَى سُنَّةٍ مِنْ آلِ فِرْعَوْنَ أَهْلَ جَنَّاتٍ وَ عُيُونٍ وَ زُرُوعٍ وَ مَقامٍ كَرِيمٍ، ثُمَّ انْظُرُوا بِمَا خَتَمَ اللَّهُ لَهُمْ بَعْدَ النَّضْرَةِ وَ السُّرُورِ، وَ الْأَمْرِ وَ النَّهْيِ
Servants of Allah-azwj! Do good deeds in what your eyes can see, then look at the Plains (Day of Qiyamah) to which Allah-azwj will Drive those who in His-azwj Knowledge were upon the Sunnah of the Children of the Pharaoh-la, the ones who possessed the gardens, and fountains, and plantations, and spacious places. Then look at what was the end Allah-azwj had for them after the pleasure and enjoyment, and what they used to order for and prevent from.
وَ لِمَنْ صَبَرَ مِنْكُمُ الْعَافِيَةُ فِي الْجِنَانِ وَ اللَّهِ مُخَلَّدُونَ وَ لِلَّهِ عاقِبَةُ الْأُمُورِ،
And for the one who is patient from among you will end up in the Gardens (of the Paradise), and Allah-azwj will Make them live for all eternity, and to Allah-azwj is the end of all affairs.
فَيَا عَجَباً! وَ مَا لِيَ لَا أَعْجَبُ مِنْ خَطَإِ هَذِهِ الْفِرَقِ عَلَى اخْتِلَافِ حُجَجِهَا فِي دِينِهَا لَا يَقْتَفُونَ أَثَرَ نَبِيٍّ وَ لَا يَقْتَدُونَ بِعَمَلِ وَصِيٍّ، وَ لَا يُؤْمِنُونَ بِغَيْبٍ، وَ لَا يَعْفُونَ عَنْ عَيْبٍ، الْمَعْرُوفُ فِيهِمْ مَا عَرَفُوا وَ الْمُنْكَرُ عِنْدَهُمْ مَا أَنْكَرُوا،
Oh, how astonishing! And why should I-asws not be astonished at the mistakes of these sects over the different arguments in their Religion whilst not maintaining the effects of the Prophet-saww and not following the successors-asws in their actions, and not believing in the unseen, and not excusing the faults. Goodness among them is what they understand it to be and the evil within them is what they dislike.
وَ كُلُّ امْرِئٍ مِنْهُمْ إِمَامُ نَفْسِهِ أَخَذَ مِنْهَا فِيمَا يَرَى بِعُرًى وَثِيقَاتٍ وَ أَسْبَابٍ مُحْكَمَاتٍ، فَلَا يَزَالُونَ بِجَوْرٍ وَ لَنْ يَزْدَادُوا إِلَّا خَطَأً، لَا يَنَالُونَ تَقَرُّباً وَ لَنْ يَزْدَادُوا إِلَّا بُعْداً مِنَ اللَّهِ عَزَّ وَ جَلَّ، أُنْسُ بَعْضِهِمْ بِبَعْضٍ، وَ تَصْدِيقُ بَعْضِهِمْ لِبَعْضٍ،
And each one of them is an imam to himself, taking from it what he sees with a firm and strong grip and decisive reasons. They do not cease in these inequities and it does not increase them in anything except for errors (sins), not achieving nearness (to Allah-azwj) and it does not increase them in anything except for the distance from Allah-azwj Mighty and Majestic. They are well pleased with each other and ratify each other (to be correct).
كُلُّ ذَلِكَ وَحْشَةً مِمَّا وَرَّثَ النَّبِيُّ الْأُمِّيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ نُفُوراً مِمَّا أَدَّى إِلَيْهِمْ مِنْ أَخْبَارِ فاطِرِ السَّماواتِ وَ الْأَرْضِ، أَهْلُ حَسَرَاتٍ، وَ كُهُوفُ شُبُهَاتٍ، وَ أَهْلُ عَشَوَاتٍ وَ ضَلَالَةٍ وَ رِيبَةٍ، مَنْ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ وَ رَأْيِهِ فَهُوَ مَأْمُونٌ عِنْدَ مَنْ يَجْهَلُهُ غَيْرُ الْمُتَّهَمِ عِنْدَ مَنْ لَا يَعْرِفُهُ،
All that is the fear of the legacy of the ‘Ummy’[70] Prophet-saww and their aversion from what came to them from the News of the Originator of the Heavens and the earth. Thus, they are the people of regret, and the caves of suspicion, and the people of desires and misguidance and doubts, the ones whom Allah-azwj has Left them to their own selves and their opinions. He is a trustworthy one with those who is ignorant of him, not being accused by the one who does not know him.
فَمَا أَشْبَهَ هَؤُلَاءِ بِأَنْعَامٍ قَدْ غَابَ عَنْهَا رِعَاؤُهَا، وَ وَا أَسَفَى مِنْ فَعَلَاتِ شِيعَتِي مِنْ بَعْدِ قُرْبِ مَوَدَّتِهَا الْيَوْمَ، كَيْفَ يَسْتَذِلُّ بَعْدِي بَعْضُهَا بَعْضاً، وَ كَيْفَ يَقْتُلُ بَعْضُهَا بَعْضاً، الْمُتَشَتِّتَةِ غَداً عَنِ الْأَصْلِ النَّازِلَةِ بِالْفَرْعِ، الْمُؤَمِّلَةِ الْفَتْحَ مِنْ غَيْرِ جِهَتِهِ، كُلُّ حِزْبٍ مِنْهُمْ أَخَذَ مِنْهُ بِغُصْنٍ أَيْنَمَا مَالَ الْغُصْنُ مَالَ مَعَهُ،
So how similar they are with the animals from whom their shepherd is absent, and how regrettable are the deeds of my-asws Shiites after the nearness of their cordiality today. How they will humiliate each other after me-asws, and how they will kill each other and be all scattered tomorrow despite having originated from one branch, trying to find victory from a direction which is not for it. Each party from among them would grab hold of one branch from it. Whichever way the branch leans to, they will lean along with it.
مَعَ أَنَّ اللَّهَ وَ لَهُ الْحَمْدُ يَسْتَجْمِعُ هَؤُلَاءِ لِشَرِّ يَوْمٍ لِبَنِي أُمَيَّةَ كَمَا يَجْمَعُ قَزَعَ الْخَرِيفِ يُؤَلِّفُ اللَّهُ بَيْنَهُمْ ثُمَّ يَجْعَلُهُمْ رُكَاماً كَرُكَامِ السَّحَابِ، ثُمَّ يَفْتَحُ لَهُمْ أَبْوَاباً يَسِيلُونَ مِنْ مُسْتَشَارِهِمْ كَسَيْلِ الْجَنَّتَيْنِ سَيْلِ الْعَرِمِ حَيْثُ بَعَثَ عَلَيْهِ فَأْرَةً فَلَمْ تَثْبُتْ عَلَيْهِ أَكَمَةٌ وَ لَمْ يَرُدَّ سَنَنَهُ رَصُّ طَوْرٍ يُذَعْذِعُهُمُ اللَّهُ فِي بُطُونِ أَوْدِيَةٍ
Allah-azwj for Whom-azwj is the Praise, will gather those for the evil of the day of the Clan of Umayya just like He-azwj Gathers the clouds in the autumn. Allah-azwj will Bring them together, then He-azwj will Make them as debris like the debris of the clouds. Then He-azwj will Open for them the doors and they will spill out from their source like the torrent of the two gardens, the flood of Al-Aram, when He-azwj sent to them a mouse and the hill could not withstand against it (the flood) and its rocks came tumbling down when Allah-azwj Shook the intereior of the valleys with a severe Shaking.
ثُمَّ يَسْلُكُهُمْ يَنابِيعَ فِي الْأَرْضِ يَأْخُذُ بِهِمْ مِنْ قَوْمٍ حُقُوقَ قَوْمٍ وَ يُمَكِّنُ مِنْ قَوْمٍ لِدِيَارِ قَوْمٍ تَشْرِيداً لِبَنِي أُمَيَّةَ وَ لِكَيْلَا يَغْتَصِبُوا مَا غَصَبُوا، يُضَعْضِعُ اللَّهُ بِهِمْ رُكْناً، وَ يَنْقُضُ بِهِمْ طَيَّ الْجَنَادِلِ مِنْ إِرَمَ، وَ يَمْلَأُ مِنْهُمْ بُطْنَانَ الزَّيْتُونِ،
Then He-azwj Transformed them into fountains in the earth restoring thereby the rights of the people and Making them to dwell in the houses of the people being a displacement of the Clan of Umayya so that they would not usurp what they usurped. Allah-azwj will Undermine them and displace them by the boulders of Al-Aram and fill the valley of the olives by them.
فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَيَكُونَنَّ ذَلِكَ، وَ كَأَنِّي أَسْمَعُ صَهِيلَ خَيْلِهِمْ، وَ طَمْطَمَةَ رِجَالِهِمْ، وَ ايْمُ اللَّهِ لَيَذُوبَنَّ مَا فِي أَيْدِيهِمْ بَعْدَ الْعُلُوِّ وَ التَّمَكُّنِ فِي الْبِلَادِ كَمَا تَذُوبُ الْأَلْيَةُ عَلَى النَّارِ،
By the One-azwj Who Split the seed and Brings life from it, that is going to happen. It is as if I-asws can hear the whinnying of their horses and the humming of their men. I-asws swear by Allah-azwj, that which is in their hands will melt, after the rise and domination in the country, like the melting of the fat over the fire.
مَنْ مَاتَ مِنْهُمْ مَاتَ ضَالًّا، وَ إِلَى اللَّهِ عَزَّ وَ جَلَّ يُفْضِي مِنْهُمْ مَنْ دَرَجَ، وَ يَتُوبُ اللَّهُ عَزَّ وَ جَلَّ عَلَى مَنْ تَابَ، وَ لَعَلَّ اللَّهَ يَجْمَعُ شِيعَتِي بَعْدَ التَّشَتُّتِ لِشَرِّ يَوْمٍ لِهَؤُلَاءِ، وَ لَيْسَ لِأَحَدٍ عَلَى اللَّهِ عَزَّ ذِكْرُهُ الْخِيَرَةُ، بَلْ لِلَّهِ الْخِيَرَةُ وَ الْأَمْرُ جَمِيعاً.
The one who dies among them would have died as a misguided one, and to Allah-azwj Mighty and Majestic would lead the one among them and Allah-azwj Mighty and Majestic would Accept the repentance of the one who repents. And it is to Allah-azwj that my-asws Shias will gather after the fragmentation of the evil day of theirs, and there is no good for anyone to Allah-azwj Mighty is His-azwj Remembrance, but to Allah-azwj is the good and all of the affairs.
أَيُّهَا النَّاسُ! إِنَّ الْمُنْتَحِلِينَ لِلْإِمَامَةِ مِنْ غَيْرِ أَهْلِهَا كَثِيرٌ، وَ لَوْ لَمْ تَخَاذَلُوا عَنْ مُرِّ الْحَقِّ وَ لَمْ تَهِنُوا عَنْ تَوْهِينِ الْبَاطِلِ لَمْ يَتَشَجَّعْ عَلَيْكُمْ مَنْ لَيْسَ مِثْلَكُمْ، وَ لَمْ يَقُومَنَّ قَوِيٌّ عَلَيْكُمْ وَ عَلَى هَضْمِ الطَّاعَةِ وَ إِزْوَائِهَا عَنْ أَهْلِهَا، لَكِنْ تِهْتُمْ كَمَا تَاهَتْ بَنُو إِسْرَائِيلَ عَلَى عَهْدِ مُوسَى عَلَيْهِ السَّلَامُ،
O you people! There are many who are falsifiers for the Imamate whilst not being deserving of it. And had you not procrastinated about the bitter truth, and had not weakened from the weakening of the falsehood, the ones who are not like you would have become daring against you, nor would he have become stronger the one who became stronger against you in digesting the obedience and the removal from it of its deserving ones-asws. But you are all lost just as the Children of Israel were lost in the era of Musa-as ibn Imran-as.
وَ لَعَمْرِي أَيْضاً غفر [لَيُضَاعَفَنَ] عَلَيْكُمُ التِّيهُ مِنْ بَعْدِي أَضْعَافَ مَا تَاهَتْ بَنُو إِسْرَائِيلَ، وَ لَعَمْرِي أَنْ لَوْ قَدِ اسْتَكْمَلْتُمْ مِنْ بَعْدِي مُدَّةَ سُلْطَانِ بَنِي أُمَيَّةَ لَقَدِ اجْتَمَعْتُمْ عَلَى سُلْطَانِ الدَّاعِي إِلَى الضَّلَالَةِ، وَ أَحْيَيْتُمُ الْبَاطِلَ، وَ خَلَّفْتُمُ الْحَقَّ وَرَاءَ ظُهُورِكُمْ، وَ قَطَعْتُمُ الْأَدْنَى مِنْ أَهْلِ بَدْرٍ، وَ وَصَلْتُمُ الْأَبْعَدَ مِنْ أَبْنَاءِ الْحَرْبِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ،
By my-asws life, your being lost will increase from after me-asws more than Children of Israel being lost. And by my-asws life, you will be completing, from after me-asws, the allocated time of the sultanate of the clan of Umayya, having gathered to the sultan who called to the misguidance, and you will be reviving the falsehood and will be placing the truth behind your backs, and will be cutting off the relations with the people of Badr and be very remote from the sons of those who fought for Rasool-Allah-saww.
وَ لَعَمْرِي أَنْ لَوْ قَدْ ذَابَ مَا فِي أَيْدِيهِمْ لَدَنَا التَّمْحِيصُ لِلْجَزَاءِ، وَ قَرُبَ الْوَعْدُ، وَ انْقَضَتِ الْمُدَّةُ، وَ بَدَا لَكُمُ النَّجْمُ ذُو الذَّنَبِ مِنْ قِبَلِ الْمَشْرِقِ وَ لَاحَ لَكُمُ الْقَمَرُ الْمُنِيرُ، فَإِذَا كَانَ ذَلِكَ فَرَاجِعُوا التَّوْبَةَ، وَ اعْلَمُوا أَنَّكُمْ إِنِ اتَّبَعْتُمْ طَالِعَ الْمَشْرِقِ سَلَكَ بِكُمْ مَنَاهِجَ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
And by my-asws life, that which in their hands will melt away upon the approach of the test for the Reward and the Promise, and the allocated times passes by. And the two-tailed star will make its appearance for you from the East, and the luminous moon will make its appearance for you. If that were to happen, return to the repentance, and know that you all follow what you see from the East on the Path of the Rasool-saww.
فَتَدَاوَيْتُمْ مِنَ الْعَمَى وَ الصَّمَمِ وَ الْبَكَمِ، وَ كُفِيتُمْ مَئُونَةَ الطَّلَبِ وَ التَّعَسُّفِ، وَ نَبَذْتُمُ الثِّقْلَ الْقَادِحَ عَنِ الْأَعْنَاقِ، وَ لَا يُبَعِّدُ اللَّهُ إِلَّا مَنْ أَبَى وَ ظَلَمَ وَ اعْتَسَفَ وَ أَخَذَ مَا لَيْسَ لَهُ، وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ.
It will cure you from the blindness, and the deafness, and the dumbness, and suffice you for the justice and you would be able to discard the gross weight which is upon the necks. And Allah-azwj is not remote except from the one who refuses, and is unjust and unfair, and take that which is not for him, And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’’.[71]
53- مَا: الْحُسَيْنُ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ وَهْبَانَ، عَنْ عَلِيِّ بْنِ حَبَشِيٍّ، عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ أَبِيهِ، عَنْ صَفْوَانَ وَ جَعْفَرِ بْنِ عِيسَى، عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ، عَنِ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَقُولُ: اتَّقُوا اللَّهَ وَ عَلَيْكُمْ بِالطَّاعَةِ لِأَئِمَّتِكُمْ، قُولُوا مَا يَقُولُونَ وَ اصْمُتُوا عَمَّا صَمَتُوا، فَإِنَّكُمْ فِي سُلْطَانِ مَنْ قَالَ اللَّهُ تَعَالَى: (وَ إِنْ كانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبالُ) يَعْنِي بِذَلِكَ وُلْدَ الْعَبَّاسِ، فَاتَّقُوا اللَّهَ فَإِنَّكُمْ فِي هُدْنَةٍ، صَلُّوا فِي عَشَائِرِهِمْ، وَ اشْهَدُوا جَنَائِزَهُمْ، وَ أَدُّوا الْأَمَانَةَ إِلَيْهِمْ.
(The book) ‘Amaali’ of sheykh Al Tusi – Al Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ali Bin Habashy, from Al Abbas Bin Muhammad Bin Al Husayn, from his father, from Safwan and Ja’far Bin Isa, from Al Husayn Bin Abu Gundar, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Fear Allah-azwj, and upon you all is with the obedience to your Imams-asws! Say what they-asws are saying and be silent from what they-asws are silent, for you all are in ruling authority of the one Allah-azwj the Exalted Spoke of: and even though their plots were such that the mountains would have moved from it [14:46], meaning by that the children of Al-Abbas. Fear Allah-azwj, for you are in a suspension of hostilities! Pray Salat among your community, and attend their funerals, and pay entrustments back to them’’.[72]
[32] باب ما ورد في جميع الغاصبين و المرتدّين مجملا
CHAPTER 32 – WHAT HAS BEEN REFERRED REGARDING THE ENTIRETY OF THE USURPERS AND THE APOSTATES IN GENERAL
1- مَ: قَوْلُهُ عَزَّ وَ جَلَّ: (مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ ناراً فَلَمَّا أَضاءَتْ ما حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَ تَرَكَهُمْ فِي ظُلُماتٍ لا يُبْصِرُونَ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَرْجِعُونَ).
Tafseer Imam Hassan Al-Askari-asws – Words of the Mighty and Majestic: Their example is like the example of those who kindled a fire, but when it had illumined all around them, Allah Took away their light, and left them in darkness – not seeing [2:17] Deaf, dumb (and) blind, so they will not be returning [2:18].
قَالَ الْإِمَامُ مُوسَى بْنُ جَعْفَرٍ عَلَيْهِمَا السَّلَامُ: مَثَلُ هَؤُلَاءِ الْمُنَافِقِينَ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَاراً أَبْصَرَ بِهَا مَا حَوْلَهُ، فَلَمَّا أَبْصَرَ ذَهَبَ اللَّهُ بِنُورِهَا بِرِيحٍ أَرْسَلَهَا عَلَيْهَا فَأَطْفَأَهَا أَوْ بِمَطَرٍ،
The Imam Musa-asws Bin Ja’far-asws said: ‘The example of these hypocrites – is like the example of those who kindled a fire [2:17] in order to see with it what is around it. When they saw, Allah-azwj Took away its light by a gust of wind He-azwj Sent upon it, and it extinguished it, or by rain.
كَذَلِكَ مَثَلُ هَؤُلَاءِ الْمُنَافِقِينَ النَّاكِثِينَ لَمَّا أَخَذَ اللَّهُ تَعَالَى عَلَيْهِمْ مِنَ الْبَيْعَةِ لِعَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ أَعْطَوْا ظَاهِراً شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ عَلِيّاً وَلِيُّهُ وَ وَصِيُّهُ وَ وَارِثُهُ وَ خَلِيفَتُهُ فِي أُمَّتِهِ، وَ قَاضِي دُيُونِهِ، وَ مُنْجِزُ عِدَاتِهِ، وَ الْقَائِمُ بِسَايِسَةِ عِبَادِ اللَّهِ مَقَامَهُ،
Like that is the example of these hypocrites, the breakers of the allegiance to what Allah-azwj Took upon them from the allegiance to Ali-asws Bin Abu Talib-asws. They obeyed apparently with the testimony that there is no god except Allah-azwj, Alone, there being no associates for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and that Ali-asws is His-azwj guardians and his-saww successor, and his-saww inheritor, and his-saww Caliph in his-saww community, and the payer of his-saww debts, and fulfiller of his-saww promises made, and the one standing with the politics of the servants of Allah-azwj in his-saww place.
فَوَرِثَ مَوَارِيثَ الْمُسْلِمِينَ بِهَا، وَ وَالَوْهُ مِنْ أَجْلِهَا، وَ أَحْسَنُوا عَنْهُ الدِّفَاعَ بِسَبَبِهَا، وَ اتَّخَذُوهُ أَخاً يَصُونُونَهُ مِمَّا يَصُونُونَ عَنْهُ أَنْفُسَهُمْ بِسِمَاعِهِمْ مِنْهُ لَهَا،
He (the hypocrite) was thus able to inherit Muslim’s properties because of this testimony, and got married among the Muslims due to it, and was offered friendship because of it, and had a good defence because of it, and was taken as a brother, dealing with him from what they were dealing from him themselves, by their hearing from him (his testimony) for it.
فَلَمَّا جَاءَ الْمَوْتُ وَقَعَ فِي حُكْمِ رَبِّ الْعَالَمِينَ الْعَالِمِ بِالْأَسْرَارِ الَّذِي لَا يَخْفَى عَلَيْهِ خَافِيَةٌ، فَأَخَذَهُمْ بِعَذَابِ بَاطِنِ كُفْرِهِمْ فَذَلِكَ حِينَ ذَهَبَ نُورُهُمْ وَ صَارُوا فِي ظُلُمَاتِ عَذَابِ اللَّهِ، ظُلُمَاتِ أَحْكَامِ الْآخِرَةِ لَا يَرَوْنَ مِنْهَا خُرُوجاً وَ لا يَجِدُونَ عَنْها مَحِيصاً
When the death comes, they fall in the Judgment of the Lord-azwj of the worlds, the Knower of the secrets, the One-azwj Whom nothing in concealment is hidden from. Thus, the Punishment seizes them being in the middle of their disbelief, and that is where their light goes away and they come to be in the darkness – Punishment of Allah-azwj is darkness – as a provision of the Hereafter. They would neither be seeing an exit from it nor would they be finding a refuge from it.
ثُمَّ قَالَ: صُمٌّ .. يَعْنِي يَصُمُّونَ فِي الْآخِرَةِ فِي عَذَابِهَا، بُكْمٌ .. يَبْكَمُونَ بَيْنَ أَطْبَاقِ نِيرَانِهَا، عُمْيٌ .. يَعْمَوْنَ هُنَاكَ.
Then (Allah-azwj) Said: Deaf [2:18] – Meaning they will be deaf in the Hereafter in their Punishment. Dumb – They will become speechless over there in between the layers of its Fires. Blind – They will be blinded over there.
وَ ذَلِكَ نَظِيرُ قَوْلِهِ: (وَ نَحْشُرُهُمْ يَوْمَ الْقِيامَةِ عَلى وُجُوهِهِمْ عُمْياً وَ بُكْماً وَ صُمًّا مَأْواهُمْ جَهَنَّمُ كُلَّما خَبَتْ زِدْناهُمْ سَعِيراً).
That is the warning in His-azwj Words: And We will Gather them together on the Day of Judgement upon their faces, blind, dumb, deaf; their abode is Hell; whenever it abates, We will Increase the blaze upon them [17:97]’.
قَالَ الْعَالِمُ عَلَيْهِ السَّلَامُ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، قَالَ: مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ أَعْطَى بَيْعَةَ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فِي الظَّاهِرِ وَ نَكَثَهَا فِي الْبَاطِنِ، وَ أَقَامَ عَلَى نِفَاقِهِ إِلَّا وَ إِذَا جَاءَهُ مَلَكُ الْمَوْتِ لِقَبْضِ رُوحِهِ تَمَثَّلَ لَهُ إِبْلِيسُ وَ أَعْوَانُهُ
The Imam (Hassan Al-Askari-asws) said, from his-asws father-asws, from his-asws grandfather-asws, from Rasool-Allah-saww having said: ‘There is none from a servant nor from a maid who gave allegiance to Amir-Al-Momineen-asws in the apparent, and broke it in the hidden, and stood upon being hypocritical to him-asws – except that when the Angel of death comes to capture his soul – Iblees-la and his-la assistants are resembled for him.
وَ تَمَثَّلُ لَهُ النِّيرَانُ وَ أَصْنَافُ عَقَارِبِهَا لِعَيْنَيْهِ وَ قَلْبِهِ وَ مَعَاقِدِهِ مِنْ مَضَايِقِهَا، وَ يمثل [تَمَثَّلُ] لَهُ أَيْضاً الْجِنَانُ وَ مَنَازِلُهُ فِيهَا لَوْ كَانَ بَقِيَ عَلَى إِيمَانِهِ وَ وَفَى بِبَيْعَتِهِ،
And the Fires and the types of its Punishments are resembled for his sight, and his heart, and his seat from its narrowness. And there are resembled for him as well, the Gardens and its houses therein – had he remained upon his Eman and been loyal with his allegiance.
فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ: انْظُرْ! فَتِلْكَ الْجِنَانُ لَا يُقَادِرُ قَدْرَهَا سَرَّائَهَا وَ بَهْجَتَهَا وَ سُرُورَهَا إِلَّا اللَّهُ رَبُّ الْعَالَمِينَ، كَانَتْ مُعَدَّةً لَكَ، فَلَوْ كُنْتَ بَقِيتَ عَلَى وَلَايَتِكَ لِأَخِي مُحَمَّدٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يَكُونُ إِلَيْهَا مَصِيرُكَ يَوْمَ فَصْلِ الْقَضَاءِ،
The Angel of death is saying to him, ‘Look! Those are the Gardens which cannot be measured, the extent if its extensiveness, and its joys and its pleasures, except by Allah-azwj, Lord-azwj of the worlds. These had been prepared for you, if only you had remained upon your Wilayah of the brother-asws Muhammad-saww, Rasool-saww of Allah-saww, your destination would have been to it on the day of Decisive Judgment.
لَكِنَّكَ نَكَثْتَ وَ خَالَفْتَ فَتِلْكَ النِّيرَانُ وَ أَصْنَافُ عَذَابِهَا وَ زَبَانِيَتُهَا بِمِرْزَبَاتِهَا وَ أَفَاعِيهَا الْفَاغِرَةُ أَفْوَاهَهَا، وَ عَقَارِبُهَا النَّاصِبَةُ أَذْنَابَهَا، وَ سِبَاعُهَا الشَّائِلَةَ مَخَالِبُهَا، وَ سَائِرُ أَصْنَافِ عَذَابِهَا هُوَ لَكَ وَ إِلَيْهَا مَصِيرُكَ،
But you broke (the allegiance) and opposed, therefore those Fires and the verities of its Punishments, and the its Zabaniyya (Angels of Hell), and their hammers, and its open-mouthed serpents, and its scorpions with their pointed tails, and its predators their long tentacles, and the rest of the types of its Punishments, it for you and to it is your destination.
فَعِنْدَ ذَلِكَ يَقُولُ: (يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا) ، فَقَبِلْتُ مَا أَمَرَنِي بِهِ وَ الْتَزَمْتُ مِنْ مُوَالاةِ عَلِيٍّ (ع) مَا أَلْزَمَنِي،
During that he would be saying, Alas! If only I had grabbed hold of the way along with (leading to) the Rasool [25:27], by accepting whatever he-asws had ordered me for and necessitated the friendship of Ali-asws what was necessitated upon me.
قَوْلُهُ عَزَّ وَ جَلَّ: (أَوْ كَصَيِّبٍ مِنَ السَّماءِ فِيهِ ظُلُماتٌ وَ رَعْدٌ وَ بَرْقٌ يَجْعَلُونَ أَصابِعَهُمْ فِي آذانِهِمْ مِنَ الصَّواعِقِ حَذَرَ الْمَوْتِ وَ اللَّهُ مُحِيطٌ بِالْكافِرِينَ
The Words of the Mighty and Majestic: Or like rainstorm from the sky wherein is darkness and thunder and lightning; they are putting their fingers into their ears because of the thunderbolt, being wary of the death, and Allah Encompasses the Kafirs [2:19]
يَكادُ الْبَرْقُ يَخْطَفُ أَبْصارَهُمْ كُلَّما أَضاءَ لَهُمْ مَشَوْا فِيهِ وَ إِذا أَظْلَمَ عَلَيْهِمْ قامُوا وَ لَوْ شاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَ أَبْصارِهِمْ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ).
The lightning almost snatches their sight; every time it illuminates for them they walk during it, and when it darkens upon them they are pausing; and if Allah had so Desired, He would have Taken away their hearing and their sight; surely Allah is Able over everything [2:20].
قَالَ الْعَالِمُ عَلَيْهِ السَّلَامُ: ثُمَّ ضَرَبَ اللَّهُ لِلْمُنَافِقِينَ مَثَلًا آخَرَ، فَقَالَ: مَثَلُ مَا خُوطِبُوا بِهِ مِنْ هَذَا الْقُرْآنِ الَّذِي أَنْزَلَنَا عَلَيْكَ يَا مُحَمَّدُ مُشْتَمِلًا عَلَى بَيَانِ تَوْحِيدِي وَ إِيضَاحِ حُجَّةِ نُبُوَّتِكَ، وَ الدَّلِيلِ الْبَاهِرِ عَلَى اسْتِحْقَاقِ أَخِيكَ عَلِيٍ لِلْمَوْقِفِ الَّذِي وَقَفْتَهُ، وَ الْمَحَلِّ الَّذِي أَحْلَلْتَهُ، وَ الرُّتْبَةِ الَّتِي رَفَعْتَهُ إِلَيْهَا، وَ السِّيَاسَةِ الَّتِي قَلَّدْتَهُ إِيَّاهَا فِيهِ، فَهِيَ كَصَيِّبٍ مِنَ السَّماءِ فِيهِ ظُلُماتٌ وَ رَعْدٌ وَ بَرْقٌ
The Imam (Hassan Al-Askari-asws) said: ‘Then Allah-azwj Struck another example of the hypocrites, so He-azwj Said: “An example of what they are being Addressed with from this Quran which We-azwj Revealed unto you-saww, O Muhammad-saww, is all-inclusive upon the explanation of My-azwj Tawheed (Oneness), and the clarification of the proof of your-saww Prophet-hood, and the dazzling, compelling evidence upon the entitlement of your-saww brother Ali-asws Bin Abu Talib-asws of the place which has stood and the position which has been placed for him-asws, and the rage which he-asws has been raised against (kafirs), and the politics which he-saww collared him-asws, so it is: Or like rainstorm from the sky wherein is darkness and thunder and lightning [2:19].
قَالَ: يَا مُحَمَّدُ! كَمَا أَنَّ فِي هَذَا الْمَطَرِ هَذِهِ الْأَشْيَاءَ وَ مَنِ ابْتُلِيَ بِهِ خَافَ فَكَذَلِكَ هَؤُلَاءِ فِي رَدِّهِمْ بَيْعَةَ عَلِيٍّ (ع) وَ خَوْفِهِمْ أَنْ تَعْثُرَ أَنْتَ يَا مُحَمَّدُ عَلَى نِفَاقِهِمْ كَمَنْ هُوَ فِي هَذَا الْمَطَرِ وَ الرَّعْدِ وَ الْبَرْقِ يَخَافُ أَنْ يَخْلَعَ الرَّعْدُ فُؤَادَهُ، أَوْ يَنْزِلَ الْبَرْقُ بِالصَّاعِقَةِ عَلَيْهِ،
He (Allah-azwj) Said: ‘O Muhammad-saww! Just as there are these things in this rain, and the one who is afflicted with it, fears, so similar to that are these (hypocrites) in their rejection of the allegiance to Ali-asws and their fearing that you-saww, O Muhammad-saww, would find out of their hypocrisy, like the one who in in the like of this rain and the thunder and the lightning, fearing that the thunder would rip off his heart, or the lightning would descend with the thunderbolt upon him.
فَكَذَلِكَ هَؤُلَاءِ يَخَافُونَ أَنْ تَعْثُرَ عَلَى كُفْرِهِمْ فَتُوجِبَ قَتْلَهُمْ وَ اسْتِيصَالَهُمْ (يَجْعَلُونَ أَصابِعَهُمْ فِي آذانِهِمْ مِنَ الصَّواعِقِ حَذَرَ الْمَوْتِ)
Similar to that, they are fearing that you-saww would find out of their disbelief, and their being killed would be Obligated and they would be eradicated, so they are putting their fingers into their ears because of the thunderbolt, being wary of the death.
كَمَا يَجْعَلُ هَؤُلَاءِ الْمُبْتَلُونَ بِهَذَا الرَّعْدِ وَ الْبَرْقِ أَصَابِعَهُمْ فِي آذَانِهِمْ لِئَلَّا يَخْلَعَ صَوْتُ الرَّعْدِ أَفْئِدَتَهُمْ، فَكَذَلِكَ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ إِذَا سَمِعُوا لَعْنَكَ لِمَنْ نَكَثَ الْبَيْعَةَ، وَ وَعِيدَكَ لَهُمْ إِذَا عَلِمْتَ أَحْوَالَهُمْ. (يَجْعَلُونَ أَصابِعَهُمْ فِي آذانِهِمْ مِنَ الصَّواعِقِ حَذَرَ الْمَوْتِ) لِئَلَّا يَسْمَعُوا لَعْنَكَ وَ لَا وَعِيدَكَ
Just as they, the ones afflicted by this thunder and the lightning, are placing their fingers in their ear, perhaps the sound of the thunder would be isolated, similar to that they are placing their finger in their ears when they are hearing your-saww cursing the breakers of the allegiance and your-saww promised threats to them. When they learn their state: they are putting their fingers into their ears because of the thunderbolt, being wary of the death, lest they end up hearing your-saww curses or your-saww promised threats.
فَتَغَيَّرَ أَلْوَانُهُمْ فَيَسْتَدِلُّ أَصْحَابُكَ أَنَّهُمُ الْمَعْنِيُّونَ بِاللَّعْنِ وَ الْوَعِيدِ، لِمَا قَدْ ظَهَرَ مِنَ التَّغْيِيرِ وَ الِاضْطِرَابِ عَلَيْهِمْ فَيَتَقَوَّى التُّهَمَةُ عَلَيْهِمْ فَلَا يَأْمَنُونَ هَلَاكَهُمْ بِذَلِكَ عَلَى يَدِكَ وَ حُكْمِكَ.
Their colours change and it indicates to your-saww companions that they are the ones meant with the curses and the promised threats, due to what appears from the changes and the disturbance upon them. They fear the accusations that would be upon them and they are not secure of their destruction upon your-saww hands and your-saww judgments.
ثُمَّ قَالَ: (وَ اللَّهُ مُحِيطٌ بِالْكافِرِينَ) مُقْتَدِرٌ عَلَيْهِمْ وَ لَوْ شَاءَ أَظْهَرَ لَكَ نِفَاقَ مُنَافِقِيهِمْ، وَ أَبْدَى لَكَ أَسْرَارَهُمْ، وَ أَمَرَكَ بِقَتْلِهِمْ،
Then (Allah-azwj) Says: And Allah Encompasses the unbelievers being Able upon them. If He-azwj so Desires, He-azwj can Manifest to you-as the hypocrisy of their hypocrisies and whether to reveal the hypocrisy of the hypocrites and Expose their secrets to you-saww, and Command you-saww of their killing’.
ثُمَّ قَالَ: (يَكادُ الْبَرْقُ يَخْطَفُ أَبْصارَهُمْ) ، وَ هَذَا مَثَلُ قَوْمٍ ابْتُلُوا بِبَرْقٍ فَلَمْ يَغُضُّوا عَنْهُ أَبْصَارَهُمْ وَ لَمْ يَسْتُرُوا عَنْهُ وُجُوهَهُمْ لِتَسْلَمَ عُيُونُهُمْ مِنْ تَلَأْلُؤِهِ، وَ لَمْ يَنْظُرُوا إِلَى الطَّرِيقِ الَّذِي يُرِيدُونَ أَنْ يَتَخَلَّصُوا فِيهِ بِضَوْءِ الْبَرْقِ وَ لَكِنَّهُمْ نَظَرُوا إِلَى نَفْسِ الْبَرْقِ فَكَادَ يَخْطَفُ أَبْصَارَهُمْ،
Then Allah-azwj Says: The lightning almost snatches their sight [2:20]. This is an example of a people who are afflicted with lightning, so they do not shut their eyes from them, and they do not veil their faces from it to save their eyes from its sparkle, and they are not looking at the road which they are intending to be finished off from the illumination of the lightning. But they are looking at the lightning itself, so it almost snatches their sight.
فَكَذَلِكَ هَؤُلَاءِ الْمُنَافِقُونَ يَكَادُ مَا فِي الْقُرْآنِ مِنَ الْآيَاتِ الْمُحْكَمَةِ الدَّالَّةِ عَلَى نُبُوَّتِكَ الْمُوضِحَةِ عَنْ صِدْقِكَ فِي نَصْبِ عَلِيٍّ أَخِيكَ إِمَاماً،
Similar to that are these hypocrites almost from (seeing) what is in the Quran from the decisive Verses, the evidence upon your-saww Prophet-hood, the advice about your-saww truthfulness in appointing your-saww brother as an Imam-asws.
وَ يَكَادُ مَا يُشَاهِدُونَهُ مِنْكَ يَا مُحَمَّدُ (ص) وَ مِنْ أَخِيكَ عَلِيٍّ (ع) مِنَ الْمُعْجِزَاتِ الدَّالَّاتِ عَلَى أَنَّ أَمْرَكَ وَ أَمْرَهُ هُوَ الْحَقُّ الَّذِي لَا رَيْبَ فِيهِ، ثُمَّ هُمْ مَعَ ذَلِكَ لَا يَنْظُرُونَ فِي دَلَائِلِ مَا يُشَاهِدُونَ مِنْ آيَاتِ الْقُرْآنِ وَ آيَاتِكَ وَ آيَاتِ أَخِيكَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ،
And they are almost witnessing from you-saww, O Muhammad-saww, and from your-saww brother Ali-asws, from the evidential miracles upon that your-saww orders and his-asws orders, it is the Truth which there is no doubt in it. Then they, along with that, are not looking into the evidences what they are witnessing from the Verses of the Quran, and your-saww signs and the signs of your-saww brother Ali-asws Bin Abu Talib-asws.
يَكَادُ ذَهَابُهُمْ عَنِ الْحَقِّ فِي حُجَجِكَ يُبْطِلُ عَلَيْهِمْ سَائِرَ مَا قَدْ عَلِمُوا مِنَ الْأَشْيَاءِ الَّتِي يَعْرِفُونَهَا، لِأَنَّ مَنْ جَحَدَ حَقّاً وَاحِداً أَرَاهُ ذَلِكَ الْجُحُودَ إِلَى أَنْ يَجْحَدَ كُلَّ حَقٍّ فَصَارَ جَاحِدُهُ فِي بُطْلَانِ سَائِرِ الْحُقُوقِ عَلَيْهِ كَالنَّاظِرِ إِلَى جِرْمِ الشَّمْسِ فِي ذَهَابِ نُورِ بَصَرِهِ.
It almost takes them away from the Truth regarding your-saww proofs invalidating upon them the rest of the what has been taught from the things which they are recognizing, because the one who rejects one truth, that rejection invites him to rejecting all the truth, so his rejection would become the invalidation of the rest of the rights upon him, like the onlooker at the body of the sun, regarding the losing the light of his vision.
ثُمَّ قَالَ: (كُلَّما أَضاءَ لَهُمْ مَشَوْا فِيهِ) إِذَا ظَهَرَ مَا اعْتَقَدُوا أَنَّهُ هُوَ الْحُجَّةُ «مَشَوْا فِيهِ» ثَبَتُوا عَلَيْهِ، وَ هَؤُلَاءِ كَانُوا إِذَا نَتَجَتْ خَيْلُهُمْ الْإِنَاثَ، وَ نِسَاؤُهُمْ الذُّكُورَ، وَ حَمَلَتْ نَخِيلُهُمْ، وَ زَكَتْ زُرُوعُهُمْ، وَ نَمَتْتِجَارَتُهُمْ، وَ كَثُرَتِ الْأَلْبَانُ فِي ضُرُوعِهِمْ، قَالُوا: يُوشِكُ أَنْ يَكُونَ هَذَا بِبَرَكَةِ بَيْعَتِنَا لِعَلِيٍّ (ع) أَنَّهُ مَنْجُوتٌ مُدَالٌ يَنْبَغِي أَنْ نُعْطِيَهُ ظَاهِراً الطَّاعَةَ لِنَعِيشَ فِي دَوْلَتِهِ.
Then He-azwj said: Every time it illuminates for them they walk during it. When it is apparent what they been believing in it that it is the proof, they walk in it, being steadfast upon it. And they were such that when their cavalry horses produced females, and their women (produced) the males, and their palm trees bore (dates) and their plantation gave good harvest, and their businesses were profitable, and the milk was abundant in their camels, they said, ‘Without doubt this has happened due to the Blessings of our pledging allegiance to Ali-asws, he-asws is perpetually lucky (for us). Thus, due to that, it is befitting that we obey him-asws with the apparent obedience in order to live in his-asws government.
(وَ إِذا أَظْلَمَ عَلَيْهِمْ قامُوا). أَيْ وَ إِذَا أَنْتَجَتْ خُيُولُهُمْ، الذُّكُورَ وَ نِسَاؤُهُمْ الْإِنَاثَ وَ لَمْ يَرْبَحُوا فِي تِجَارَاتِهِمْ، وَ لَا حَمَلَتْ نَخِيلُهُمْ وَ لَا زَكَتْ زُرُوعُهُمْ، وَقَفُوا وَ قَالُوا هَذَا بِشُؤْمِ هَذِهِ الْبَيْعَةِ الَّتِي بَايَعْنَاهَا عَلِيّاً، وَ التَّصْدِيقِ الَّذِي صَدَّقْنَا مُحَمَّداً،
And when it darkens upon them they are pausing – i.e., and when their cavalry horses gave birth to males, and their women (produced) the females, and they did not profit in their businesses, nor did their palm trees bear (dates), nor did their plantations yield good harvest, they pauses and said, ‘This is due to the inauspiciousness of this allegiance which we pledged to Ali-asws, and the ratification of our which we ratified Muhammad-saww with’.
وَ هُوَ نَظِيرُ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُحَمَّدُ! (إِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هذِهِ مِنْ عِنْدِ اللَّهِ وَ إِنْ تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هذِهِ مِنْ عِنْدِكَ)،
And it is a match what Allah-azwj Mighty and Majestic Said: And if they attain goodness, they are saying, ‘This is from the Presence of Allah’; and if an evil befalls them, they are saying, ‘This is from you’ [4:78].
قَالَ اللَّهُ: (قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِ) بِحُكْمِهِ النَّافِذِ وَ قَضَائِهِ لَيْسَ ذَلِكَ لِشُؤْمِي وَ لَا لِيُمْنِي،
Allah-azwj the Exalted Says: Say, ‘Everything is from the Presence of Allah [4:78]. By His-azwj Judgment is the implementation and (by) His-azwj Ordainment. That isn’t due to my-saww inauspiciousness nor due to my-saww desire’.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: (وَ لَوْ شاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَ أَبْصارِهِمْ) حَتَّى لَا يَتَهَيَّأَ لَهُمُ الِاحْتِرَازُ مِنْ أَنْ تَقِفَ عَلَى كُفْرِهِمْ أَنْتَ وَ أَصْحَابُكَ الْمُؤْمِنُونَ تُوجِبُ قَتْلَهُمْ، (إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ) لَا يُعْجِزُهُ شَيْءٌ.
Then Allah-azwj Mighty and Majestic Said: And if Allah had so Desired, He would have Taken away their hearing and their sight – until it is not tenable for them, the pausing upon their disbelief, guarding them from you-saww and your-saww Momineen, and their killing would be Obligated: Surely Allah is Able over everything – nothing frustrates Him-azwj’’.[73]
2- شي، تفسير العياشي: عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَبِي جَعْفَرٍ وَ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِمَا السَّلَامُ فِي قَوْلِهِ تَعَالَى: (الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ) قَالَ: هُمْ قُرَيْشٌ.
Tafseer Al Ayyashi – From Zurara and Humran and Muhammad Bin Muslim,
‘From Abu Ja’far-asws, and from Abu Abdullah-asws regarding Words of the Exalted: Those who made the Quran to be parts [15:91]. He-asws said: ‘They are Qureysh’’.[74]
3- قب: الْبَاقِرُ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (وَ يَوْمَ الْقِيامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ) يَعْنِي إِنْكَارَهُمْ وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ.
(The book) ‘Manaqib’ of Ibn Shehr Ashub – Al-Baqir-asws regarding His-azwj Words: And on the day of Judgement you will see those who lied upon Allah, their faces having been blackened. [39:60] – Meaning their denying the Wilayah of Amir Al-Momineen-asws’’.[75]
الشوهاني: بِإِسْنَادِهِ، سَأَلَ عَبْدُ اللَّهِ بْنُ عَطَاءٍ الْمَكِّيُّ الْبَاقِرَ عَلَيْهِ السَّلَامُ عَنْ قَوْلِهِ: (رُبَما يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كانُوا مُسْلِمِينَ) قَالَ: يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ يُسْمِعُ الْخَلَائِقَ: أَلَا إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مُسْلِمٌ، فَيَوْمَئِذٍ (يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كانُوا مُسْلِمِينَ) لِوَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ.
Al-Showhany, by his chain, ‘Abdullah bin Ata’a Al Makky asked Al-Baqir-asws about His-azwj Words: Sometimes those who are committing Kufr would ardently wish if only they had been submitters [15:2]. He-asws said: ‘A caller will call out on the Day of Qiyamah, the creatures would hear: “Indeed! No one will enter the Paradise except a Muslim!” On that day: those who are committing Kufr would ardently wish if only they had been submitters [15:2] to the Wilayah of Amir Al-Momineen-asws’’.
وَ قَالَ عَلَيْهِ السَّلَامُ: نَزَلَتْ هَذِهِ الْآيَةُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ هَكَذَا، وَ قَالَ (الظَّالِمُونَ) آلَ مُحَمَّدٍ حَقَّهُمْ (لَمَّا رَأَوُا الْعَذَابَ) وَ عَلِيٌّ هُوَ الْعَذَابُ، (هَلْ إِلَى مَرَدٍّ مِنْ سَبِيلٍ) ، يَقُولُونَ نُرَدُّ فَنَتَوَلَّى عَلِيّاً (ع)،
And he-asws said: ‘This Verse was Revealed unto the Prophet-saww like this, and they would say, the ones unjust to Progeny of Muhammad of their rights, when they do see the Punishment, – and Ali-asws, he-asws is the Punishment, – ‘Is there any way to return?’ [42:44]. They would be saying, ‘We shall return and have the Wilayah of Ali-asws’.
قَالَ اللَّهُ: (وَ تَراهُمْ يُعْرَضُونَ عَلَيْها) .. يَعْنِي أَرْوَاحَهُمْ تُعْرَضُ عَلَى النَّارِ (خاشِعِينَ مِنَ الذُّلِّ يَنْظُرُونَ) إِلَى عَلِيٍ (مِنْ طَرْفٍ خَفِيٍّ) فَ (قالَ الَّذِينَ آمَنُوا) بِآلِ مُحَمَّدٍ (إِنَّ الْخاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيامَةِ أَلا إِنَّ الظَّالِمِينَ) لِآلِ مُحَمَّدٍ حَقَّهُمْ (فِي عَذابٍ) أَلِيمٍ.
Allah-saww Said: And you will see them being presented to it, – i.e. their souls being presented unto the Fire – fearing from the abasement, looking – at Ali-asws – with a fearful glance. And those who believe – in the Progeny-asws of Muhammad-saww – shall say, ‘Surely the losers are those who incurred losses for themselves and their families on the Day of Judgment. Indeed! The ones unjust – to the Progeny-asws of their-asws rights – would be in a permanent Punishment [42:45] – painful’’.[76]
الْحَسْكَانِيُّ فِي شَوَاهِدِ التَّنْزِيلِ: بِإِسْنَادِهِ عَنِ ابْنِ الْمُسَيَّبِ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ لَمَّا نَزَلَتْ قَوْلُهُ: (وَ اتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً) قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنْ ظَلَمَ عَلِيّاً مَقْعَدِي هَذَا بَعْدَ وَفَاتِي فَكَأَنَّمَا جَحَدَ نُبُوَّتِي وَ نُبُوَّةَ الْأَنْبِيَاءِ قَبْلِي.
Al-Haskany in (the book) ‘Shawahid Al-Tanzeel’ – by his chain from Ibn Al-Musayyab, from Ibn Abbas – When there was a Revelation of His-azwj Words: And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular; [8:25]. The Prophet-saww said: ‘One who oppresses Ali-asws of this seat of mine-saww after my-saww expiry, it is as if he has rejected my-saww Prophet-hood and Prophet-hoods of the Prophets-as before me-saww’’.[77]
أقول: رَوَى السَّيُوطِيُّ فِي الدُّرِّ الْمَنْثُورِ، عَنْ عَبْدِ بْنِ حُمَيْدٍ وَ ابْنِ جَرِيرٍ، عَنْ قَتَادَةَ: (فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ) الْآيَةَ. قَالَ: كَيْفَ رَأَيْتُمُ الْقَوْمَ حِينَ تَوَلَّوْا عَنْ كِتَابِ اللَّهِ، أَ لَمْ يَسْفِكُوا الدَّمَ الْحَرَامَ، وَ قَطَّعُوا الْأَرْحَامَ، وَ عَصَوُا الرَّحْمَنَ؟!.
I (Majlisi) am saying, ‘It is reported by Al Suyuti in (the book) Al Durr Mansour, from Abdu Bin Humeyd and Inn Jareer, from Qatadah,
‘So if perhaps you [47:22] – the Verse. He said, ‘How dod you see the people when they turn around from the book of Allah-azwj, would they not be shedding the blood unlawfully and cutting off the relationship and disobeying the Beneficent?’’[78] (Non Shia source)
4- فس: أَبِي، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ، قَالَ: (وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُكَ) يَا عَلِيُ (فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً) هَكَذَا نَزَلَتْ،
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara,
‘From Abu Ja’far-asws having said: ‘and had they, when they were unjust to themselves, come to you – O Ali-asws – and sought Forgiveness of Allah and the Rasool had (also) sought Forgiveness for them, they would have found Allah Oft-turning (to Mercy), Merciful [4:64] – that is how it was Revealed.
ثُمَّ قَالَ: (فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ) يَا عَلِيُ! (فِيما شَجَرَ بَيْنَهُمْ) يَعْنِي فِيمَا تَعَاهَدُوا وَ تَعَاقَدُوا عَلَيْهِ بَيْنَهُمْ مِنْ خِلَافِكَ وَ غَصْبِكَ (ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ) عَلَيْهِمْ يَا مُحَمَّدُ! عَلَى لِسَانِكَ مِنْ وَلَايَتِهِ (وَ يُسَلِّمُوا تَسْلِيماً) لِعَلِيٍّ عَلَيْهِ السَّلَامُ.
Then He-azwj Said: But no! By your Lord! They are not believing until they make you a judge – O Ali-asws – regarding what they are quarrelling between them, – meaning regarding what they are making a pact and an agreement upon between them, from opposing you-asws and usurping you-asws – then not find any objection within themselves from what you judge – upon them, O Muhammad-saww, upon your-saww of his-asws Wilayah – and they accept submissively [4:65] – to Ali-asws’’.[79]
5- فس (وَ كَذلِكَ جَعَلْنا لِكُلِّ نَبِيٍّ عَدُوًّا شَياطِينَ الْإِنْسِ وَ الْجِنِّ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ) يَعْنِي مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا وَ فِي أُمَّتِهِ شَيَاطِينُ الْإِنْسِ وَ الْجِنِ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ، أَيْ يَقُولُ بَعْضُهُمْ لِبَعْضٍ لَا تُؤْمِنُوا بِ: (زُخْرُفَ الْقَوْلِ غُرُوراً) فَهَذَا وَحْيٌ كَذِبٌ.
Tafseer Al Qummi – And like that We Make an enemy for every Prophet, satans of the humans and the Jinn, – meaning Allah-azwj did not Send any Prophet-as except and in his-as community were Satans-la of the humans and the Jinn – suggesting – i.e. telling each other not to believe – flowery words to each other, deceiving; [6:112], as this Revelation is a lie’’.[80] (Not a Hadeeth)
6- فس: (إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً) قَالَ: نَزَلَتْ فِي الَّذِينَ آمَنُوا بِرَسُولِ اللَّهُ إِقْرَاراً لَا تَصْدِيقاً ثُمَّ كَفَرُوا لَمَّا كَتَبُوا الْكِتَابَ فِيمَا بَيْنَهُمْ أَنْ لَا يَرُدُّوا الْأَمْرَ فِي أَهْلِ بَيْتِهِ أَبَداً،
Tafseer Al-Qummi – Those who believe then commit Kufr, then believe, then commit Kufr, then increase in Kufr, [4:137]. He said, ‘It was Revealed regarding those who believed in Rasool-Allah-saww, accepting (superficially) not ratifying. Then they disbelieved due to the letter they had written between them that they will not return the command to be in the People-asws of his-saww Household, ever.
فَلَمَّا نَزَلَتِ الْوَلَايَةُ وَ أَخَذَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ الْمِيثَاقَ عَلَيْهِمْ لِأَمِيرِ الْمُؤْمِنِينَ آمَنُوا إِقْرَاراً لَا تَصْدِيقاً، فَلَمَّا مَضَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ كَفَرُوا فَازْدَادُوا كُفْراً (لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَ لا لِيَهْدِيَهُمْ طَرِيقاً إِلَّا طَرِيقَ جَهَنَّمَ).
When the Wilayah was Revealed and Rasool-Allah-saww took the covenant upon them for Amir Al-Momineen-asws, they believed accepting (superficially) not ratifying. When Rasool-Allah-saww passed away, they disbelieved and their Kufr increased: it would not happen that Allah will Forgive for them nor would He Guide them to a path [4:168] Except the Path of Hell, [4:169]’’.[81] (Not a Hadeeth)
7- فس: (يا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَ يُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكافِرِينَ يُجاهِدُونَ فِي سَبِيلِ اللَّهِ)
Tafseer Al-Qummi – O you who believe! The one from you who reneges from his Religion, then soon Allah would Come with a people He would be Loving them and they would be loving Him, being humble towards the momineen, mighty against the Kafirs. They would be fighting in the Way of Allah [5:54].
قَالَ: هُوَ مُخَاطَبَةٌ لِأَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ الَّذِينَ غَصَبُوا آلَ مُحَمَّدٍ حَقَّهُمْ وَ ارْتَدُّوا عَنْ دِينِ اللَّهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَ يُحِبُّونَهُ نَزَلَ فِي الْقَائِمِ عَلَيْهِ السَّلَامُ وَ أَصْحَابِهِ الَّذِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ (وَ لا يَخافُونَ لَوْمَةَ لائِمٍ).
He said, ‘He-azwj is Addressing the companions of Rasool-Allah-saww, those who usurped Progeny-asws of Muhammad-saww of their-asws rights and they reneged from the Religion of Allah-azwj. then soon Allah would Come with a people He would be Loving them and they would be loving Him, – it was Revealed regarding Al Qaim-asws and his-asws companions, the ones who would be fighting in the Way of Allah-azwj: and they would not be fearing accusations of an accuser [5:54]’’.[82] (Not a Hadeeth)
8- فس: أَبِي، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيانَهُمْ مِنَ الْقَواعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَ أَتاهُمُ الْعَذابُ مِنْ حَيْثُ لا يَشْعُرُونَ) قَالَ: بيت [ثَبَتَ] مَكْرُهُمْ .. أَيْ مَاتُوا فَأَلْقَاهُمُ اللَّهُ فِي النَّارِ، وَ هُوَ مَثَلٌ لِأَعْدَاءِ آلِ مُحَمَّدٍ عَلَيْهِ وَ عَلَيْهِمُ السَّلَامُ.
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws said regarding His-azwj Words: They had plotted, those from before them, so Allah Demolished their building from the foundations, and the roof fell upon them from above them, and the Punishment came to them from where they were not aware of [16:26]. He-asws said: ‘Their plotting is proven, i.e. they died and Allah-azwj Threw them into the Fire, and it is an example of the enemies of Progeny-asws of Muhammad-saww’’.[83]
9- فس: (الَّذِينَ كَفَرُوا وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْناهُمْ عَذاباً فَوْقَ الْعَذابِ) قَالَ: كَفَرُوا بَعْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ صَدُّوا عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ زِدْنَاهُمْ عَذَاباً فَوْقَ الْعَذَابِ: (بِما كانُوا يُفْسِدُونَ).
Tafseer Al Qummi – Tafseer Al Qummi – Those who are committing Kufr and are hindering from the Way of Allah, We shall Increase them in Punishment above the Punishment – he said, ‘They disbelieved after the Prophet (s.a.w.0 and hindered from Amir Al Momineen-asws, We shall Increase them in Punishment above the Punishment due to what they had been corrupting [16:88]’’.[84] (Not a Hadeeth)
10- فس: (وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ) قَالَ: نَزَلَتْ فِي الَّذِينَ غَيَّرُوا دِينَ اللَّهِ وَ خَالَفُوا أَمْرَ اللَّهِ، هَلْ رَأَيْتُمْ شَاعِراً يَتَّبِعُهُ أَحَدٌ؟! إِنَّمَا عَنَى بِذَلِكَ الَّذِينَ وَضَعُوا دِيناً بِآرَائِهِمْ فَتَبِعَهُمُ النَّاسُ عَلَى ذَلِكَ،
Tafseer Al Qummi – And the poets, the deviators follow them [26:224]. He Abu Abdullah-asws said: ‘It was Revealed regarding those who are changing the Religion of Allah-azwj by their opinions and are opposing the Command of Allah-azwj. Have you ever seen the poets being followed by anyone at all? But rather, it means by that, those who are placing Religion by their opinions, so the people follow them upon that.
وَ يُؤَكِّدُهُ قَوْلُهُ: (أَ لَمْ تَرَ أَنَّهُمْ فِي كُلِّ وادٍ يَهِيمُونَ) يَعْنِي يُنَاظِرُونَ بِالْأَبَاطِيلِ وَ يُجَادِلُونَ بِالْحُجَجِ الْمُضِلَّةِ، وَ فِي كُلِّ مَذْهَبٍ يَذْهَبُونَ:
And that is emphasised by His-azwj Words: Do you not see them wandering around in every valley? [26:225] – meaning they are debating with the (help of the) falsehood, and are arguing with misleading arguments, and they are going into every doctrine.
(وَ أَنَّهُمْ يَقُولُونَ ما لا يَفْعَلُونَ) بِرَدِّهِمْ. قَالَ: يَعِظُونَ النَّاسَ وَ لَا يَتَّعِظُونَ، وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ لَا يَنْتَهُونَ، وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ لَا يعلمون [يَعْمَلُونَ] وَ هُمُ الَّذِينَ غَصَبُوا آلَ مُحَمَّدٍ حَقَّهُمْ،
And they are saying what they are not doing [26:226], he said, ‘They are advising the people and they themselves are not heeding any advice, and they are forbidding from the evil and they themselves are not desisting, and they are enjoining with the goodness and they themselves are not doing it, and they are those who usurped the Progeny-asws of Muhammad-saww of their-asws rights.
ثُمَّ ذَكَرَ آلَ مُحَمَّدٍ عَلَيْهِمُ السَّلَامُ وَ شِيعَتَهُمُ الْمُهْتَدِينَ، فَقَالَ: (إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَكَرُوا اللَّهَ كَثِيراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا)
Then He-azwj Mentioned the Progeny-asws of Muhammad-saww and their-asws Shias, the rightly Guided ones, so He-azwj Said: Except those who believe and do righteous deeds and remember Allah a lot, and defend themselves after they are oppressed [26:227].
ثُمَّ ذَكَرَ أَعْدَاءَهُمْ وَ مَنْ ظَلَمَهُمْ، فَقَالَ: (وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا) آلَ مُحَمَّدٍ حَقَّهُمْ (أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ) هَكَذَا وَ اللَّهِ نَزَلَتْ.
Then He-azwj Mentioned their-asws enemies and the ones who oppressed them-asws, so He-azwj Said: And they shall come to know, those who are being unjust to the Progeny of Muhammad of their rights, which overturning they would be Overturned with [26:227]. Like this, by Allah-azwj, it was Revealed!’’[85] (Not a Hadeeth)
11- فس: (احْشُرُوا الَّذِينَ ظَلَمُوا) قَالَ: الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ (وَ أَزْواجَهُمْ) قَالَ: وَ أَشْبَاهَهُمْ.
Tafseer Al Qummi – They will be Gathered together, those who were unjust – he said, ‘The ones who oppressed Progeny-asws of Muhammad-saww of their-asws rights – and their pairs [37:22-23] – he said, ‘And they loyalists’’.[86] (Not a Hadeeth)
12- فس: فِي رِوَايَةِ أَبِي الْجَارُودِ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ: (الَّذِينَ كَذَّبُوا بِالْكِتابِ وَ بِما أَرْسَلْنا بِهِ رُسُلَنا …) إِلَى قَوْلِهِ: (كَذلِكَ يُضِلُّ اللَّهُ الْكافِرِينَ) فَقَدْ سَمَّاهُمُ اللَّهُ كَافِرِينَ مُشْرِكِينَ بِأَنْ كَذَّبُوا بِالْكِتَابِ وَ قَدْ أَرْسَلَ اللَّهُ رُسُلَهُ بِالْكِتَابِ وَ بِتَأْوِيلِهِ فَمَنْ كَذَّبَ بِالْكِتَابِ أَوْ كَذَّبَ بِمَا أَرْسَلَ بِهِ رُسُلَهُ مِنْ تَأْوِيلِ الْكِتَابِ فَهُوَ مُشْرِكٌ كَافِرٌ.
Tafseer Al Qummi – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: Those who are belying the Book and what We Sent Our Rasools with, [40:70] – up to His-azwj Words: Like that Allah Lets the Kafirs to stray [40:74]. Allah-azwj has Named them as Kafirs, Polytheists, because they belied the Book, and Allah-azwj had Sent His-azwj Rasools-saww with the Book and its explanation. The one who belies the Book or belies what His-azwj Rasools-saww have been Sent with, from the explanation of the Book, so he is a Polytheist, a Kafir’’.[87]
13- فس: (وَ لكِنْ يُدْخِلُ مَنْ يَشاءُ فِي رَحْمَتِهِ وَ الظَّالِمُونَ) لِآلِ مُحَمَّدٍ حَقَّهُمْ (ما لَهُمْ مِنْ وَلِيٍّ وَ لا نَصِيرٍ).
Tafseer Al-Qummi – but He Enters one He so Desires through His Mercy, and (for) the unjust ones, – to the Progeny-asws of Muhammad-saww, there would neither be a guardian for them nor a helper [42:8]’.
(وَ لَوْ لا كَلِمَةُ الْفَصْلِ) قَالَ: الْكَلِمَةُ الْإِمَامُ، وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُهُ: (وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ) يَعْنِي الْإِمَامَةَ،
And had not a Decisive Word preceded [42:21]. He said, ‘The word is the Imam-asws, and the evidence upon that are His-azwj Words: And He Made it a Word to remain in his posterity, perhaps they would be returning [43:28] – meaning the Imamate.
ثُمَّ قَالَ: (وَ إِنَّ الظَّالِمِينَ) يَعْنِي الَّذِينَ ظَلَمُوا هَذِهِ الْكَلِمَةَ (لَهُمْ عَذابٌ أَلِيمٌ)،
Then He-azwj Said, And surely, for the ones unjust, – meaning the ones who oppressed this word –there would be a painful Punishment [42:21].
ثُمَّ قَالَ: (تَرَى الظَّالِمِينَ) يَعْنِي الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ (مُشْفِقِينَ مِمَّا كَسَبُوا). أَيْ خَائِفِينَ مِمَّا ارْتَكَبُوا وَ عَمِلُوا (وَ هُوَ واقِعٌ بِهِمْ) .. مَا يَخَافُونَهُ،
The He-azwj Said: You will see the ones unjust – meaning those who oppressed Progeny-asws of Muhammad-saww of their-asws rights – fearing from what they have earned– i.e. fearful from what they had perpetrated and had done – and it would befall upon them. – what they are fearing.
ثُمَّ ذَكَرَ اللَّهُ الَّذِينَ آمَنُوا بِالْكَلِمَةِ وَ اتَّبَعُوهَا، فَقَالَ: (وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فِي رَوْضاتِ الْجَنَّاتِ …) إِلَى قَوْلِهِ: (ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ) (ذلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبادَهُ الَّذِينَ آمَنُوا) بِهَذِهِ الْكَلِمَةِ (وَ عَمِلُوا الصَّالِحاتِ) مِمَّا أُمِرُوا بِهِ.
Then Allah-azwj Mentioned those believe in the Word and followed it. He-azwj Said: And those who believe and do righteous deeds would be in the Gardens of Paradise. – up to His-azwj Words – That, it is the great Grace [42:22]. That is the Glad Tidings which Allah Gives to His servants, those who believe – in this word – and are doing righteous deeds. [42:23] – from what they have been Commanded with.
ثُمَّ قَالَ: (وَ تَرَى الظَّالِمِينَ) آلَ مُحَمَّدٍ حَقَّهُمْ (لَمَّا رَأَوُا الْعَذابَ يَقُولُونَ هَلْ إِلى مَرَدٍّ مِنْ سَبِيلٍ) .. أَيْ إِلَى الدُّنْيَا.
Then He-azwj Said: and you will see the ones unjust, – to Progeny-asws of Muhammad-saww of their-asws rights – when they do see the Punishment, they would be saying, ‘Is there any way to return?’ [42:44] – i.e., to the world’’.[88] (Not a Hadeeth)
14- فس: (وَ تَرَى الظَّالِمِينَ) آلَ مُحَمَّدٍ حَقَّهُمْ (لَمَّا رَأَوُا الْعَذابَ) وَ عَلِيٌّ هُوَ الْعَذَابُ فِي هَذَا الْوَجْهِ (يَقُولُونَ هَلْ إِلى مَرَدٍّ مِنْ سَبِيلٍ) فَنُوَالِي عَلِيّاً
Tafseer Al-Qummi – and you will see the ones unjust, – to Progeny-asws of Muhammad-saww of their-asws rights – when they do see the Punishment, – and Ali-asws, he-asws is the Punishment in this perspective – they would be saying, ‘Is there any way to return?’ [42:44] – so we can be in the Wilayah of Ali-asws.
(وَ تَراهُمْ يُعْرَضُونَ عَلَيْها خاشِعِينَ مِنَ الذُّلِّ) … أَيْ لِعَلِيٍ (يَنْظُرُونَ) إِلَى عَلِيٍ (مِنْ طَرْفٍ خَفِيٍّ وَ قالَ الَّذِينَ آمَنُوا) يَعْنِي آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ شِيعَتَهُمْ (إِنَّ الْخاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيامَةِ أَلا إِنَّ الظَّالِمِينَ) آلَ مُحَمَّدٍ حَقَّهُمْ (فِي عَذابٍ مُقِيمٍ).
And you will see them being presented to it, fearing from the abasement, – i.e., of Ali-asws – looking – towards Ali-asws – with a fearful glance. And those who believe – meaning Progeny-asws and their-asws Shias – shall say, ‘Surely the losers are those who incurred losses for themselves and their families on the Day of Judgment. Indeed! The ones unjust – to Progeny-asws of Muhammad-saww of their-asws rights – would be in a permanent Punishment [42:45].
قَالَ: وَ اللَّهِ يَعْنِي النُّصَّابَ الَّذِينَ نَصَبُوا الْعَدَاوَةَ لِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ ذُرِّيَّتِهِ وَ الْمُكَذِّبِينَ (وَ ما كانَ لَهُمْ مِنْ أَوْلِياءَ يَنْصُرُونَهُمْ مِنْ دُونِ اللَّهِ وَ مَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ سَبِيلٍ).
He said, ‘By Allah-azwj, it means the Nasibis (Hostile ones), the ones who established the enmity to Amir Al Momineen-asws and his-asws offspring; and the beliers, And they shall have no friends to help them from besides Allah; and whom Allah Lets to stray, so they will be no way for him [42:46]’’.[89] (Not a Hadeeth)
15- فس: (وَ الَّذِي قالَ لِوالِدَيْهِ أُفٍّ لَكُما أَ تَعِدانِنِي أَنْ أُخْرَجَ …) إِلَى قَوْلِهِ: (ما هذا إِلَّا أَساطِيرُ الْأَوَّلِينَ) قَالَ: نَزَلَتْ فِي عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ.
Tafseer Al-Qummi – And he who said to his parents, ‘Ugh to you both! Are you threatening me that I shall be brought forth – up to His-azwj Words: ‘This (Religion) is only stories of the former ones’ [46:17]. He said, ‘It was Revealed regarding Abdul Rahman Bin Abu Bakr’’.[90]
حدّثني العباس بن محمد، عن الحسن بن سهل، بإسناد رفعه إلى جابر ابن زيد، عن جابر بن عبد اللّه، قال: ثم أتبع اللّه جلّ ذكره مدح الحسين بن عليّ عليهما السلام بذمّ عبد الرحمن بن أبي بكر.
It is narrated to me by Al-Abbas Bin Muhammad, from Al-Hassan Bin Sahl, by a chain rising it to Jabir Bin Zayd, from Jabir Bin Abdullah who said, ‘The Allah-azwj, Masjestic is His-azwj Mention, Pursued the praise of Al-Husayn-asws Bin Ali-asws Condemning Abdul Rahman Bin Abu Bakr’’.[91](Not a Hadeeth)
قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ قَبْلَ ذَلِكَ قَوْلُهُ: (وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ إِحْساناً) قَالَ: الْإِحْسَانُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، قَوْلُهُ: بِوالِدَيْهِ إِنَّمَا عَنَي الْحَسَنَ وَ الْحُسَيْنَ عَلَيْهِمَا السَّلَامُ، ثُمَّ عَطَفَ عَلَى الْحُسَيْنِ عَلَيْهِ السَّلَامُ، فَقَالَ: (حَمَلَتْهُ أُمُّهُ كُرْهاً وَ وَضَعَتْهُ كُرْهاً …) وَ سَاقَ الْكَلَامَ إِلَى قَوْلِهِ: (وَ الَّذِي قالَ لِوالِدَيْهِ أُفٍّ لَكُما …).
Ali Bin Ibrahim said before that, ‘His-azwj Words: And We Bequeathed the human with being kind to his parents. [46:15]. He said, ‘The kindness is Rasool-Allah-saww. His-azwj Word: ‘Parents’ rather means Al Hassan-asws, and Al Husayn-asws. Then He-azwj Inclined to Al Husayn-asws, so He-azwj Said: His mother bore with abhorrence and gave birth to him with abhorrence; – and continued the Speech up to His-azwj Words: And he who said to his parents, ‘Ugh to you both! [46:17]’’.[92](Not a Hadeeth)
16- فس: (يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ) مُخَاطَبَةٌ لِأَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الَّذِينَ وَعَدُوهُ أَنْ يَنْصُرُوهُ وَ لَا يُخَالِفُوا أَمْرَهُ وَ لَا يَنْقُضُوا عَهْدَهُ فِي أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ، فَعَلِمَ اللَّهُ أَنَّهُمْ لَا يَفُونَ بِمَا يَقُولُونَ، فَقَالَ: (لِمَ تَقُولُونَ ما لا تَفْعَلُونَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ …) الْآيَةَ، وَ قَدْ سَمَّاهُمُ اللَّهُ مُؤْمِنِينَ بِإِقْرَارِهِمْ وَ إِنْ لَمْ يَصْدُقُوا.
Tafseer Al-Qummi – O you those who believe! Why do you say that which you do not do? [61:2] – Addressing to companions of Rasool-Allah-saww, the ones who had promised him-saww that they would help him-saww and will not oppose his-saww orders, nor will they break his-saww pact regarding Amir Al-Momineen-asws. Allah-azwj Knew they will not be loyal with that they are saying. He-azwj Said: Why do you say that which you do not do? [61:2] It is most Hateful to Allah [61:3] – the Verse. And Allah-azwj has Named them as ‘Believers (Momineen)’ due to their acceptance, and even if they do not ratify’’.[93]
17- فس: (فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا) قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ نَظَرَ أَعْدَاءُ أَمِيرِ الْمُؤْمِنِينَ مَا أَعْطَاهُ اللَّهُ مِنَ الْمَنْزِلَةِ الشَّرِيفَةِ الْعَظِيمَةِ وَ بِيَدِهِ لِوَاءُ الْحَمْدِ وَ هُوَ عَلَى الْحَوْضِ يَسْقِي وَ يَمْنَعُ يَسْوَدُّ وُجُوهُ أَعْدَائِهِ، فَيُقَالُ لَهُمْ: (هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ) مَنْزِلَهُ وَ مَوْضِعَهُ وَ اسْمَهُ.
Tafseer Al-Qummi – So when they shall see him nigh, the faces of those who committed Kufr will despair, – he said, ‘When it will be the Day of Qiyamah and the enemies of Amir Al Momineen-asws look at what Allah-azwj would have Granted him-asws, from the magnificent noble status, and his-asws hand would be the flag of Praise, and he-asws would be at the Fountain, quenching and preventing, darkening the faces of his-asws enemies – and it would be said: ‘This one is what you had been calling (yourselves) with!’ [67:27] – his-asws status and place of his-asws name (Amir Al-Momineen)’’.[94]
18- ير: أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى: (وَ إِذا فَعَلُوا فاحِشَةً قالُوا وَجَدْنا عَلَيْها آباءَنا وَ اللَّهُ أَمَرَنا بِها، قُلْ إِنَّ اللَّهَ لا يَأْمُرُ بِالْفَحْشاءِ أَ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ)
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Mansour who said,
‘I asked him-asws about Words of Allah-azwj the Exalted: And when they commit an immorality they say: We found our fathers doing this, and Allah has Commanded us for it. Say: Surely, Allah does not Command for immoralities; are you saying against Allah what you do not know?.
فَقَالَ: رَأَيْتَ أَحَداً يَزْعُمُ أَنَّ اللَّهَ أَمَرَ بِالزِّنَا وَ شُرْبِ الْخَمْرِ أَوْ بِشَيْءٍ مِنْ هَذِهِ الْمَحَارِمِ؟!. فَقُلْتُ: لَا. فَقَالَ: مَا هَذِهِ الْفَاحِشَةُ الَّتِي يَدَّعُونَ أَنَّ اللَّهَ أَمَرَ بِهَا؟!. فَقُلْتُ: اللَّهُ أَعْلَمُ وَ وَلِيُّهُ.
He-asws said: ‘Have you ever seen anyone claiming that Allah-azwj Commanded with the adultery, and drinking of the wine, or anything from these Prohibitions?’ I said, ‘No’. He-asws said: ‘What are these immoralities that they are claiming that Allah-azwj Commanded with these?’ I said, ‘Allah-azwj and His-azwj Guardian-asws are more Knowing’.
قَالَ: فَإِنَّ هَذِهِ فِي أَئِمَّةِ الْجَوْرِ ادَّعَوْا أَنَّ اللَّهَ أَمَرَهُمْ بِالائْتِمَامِ بِقَوْمٍ لَمْ يَأْمُرِ اللَّهُ بِالائْتِمَامِ بِهِمْ، فَرَدَّ اللَّهُ ذَلِكَ عَلَيْهِمْ، وَ أَخْبَرَنَا أَنَّهُمْ قَدْ قَالُوا عَلَيْهِ الْكَذِبَ فَسَمَّى اللَّهُ ذَلِكَ مِنْهُمْ فَاحِشَةً.
He-asws said: ‘So this is regarding the tyrannical imams (leaders) who are claiming that Allah-azwj Commanded them to be the imams (leaders) of the people. Allah-azwj did not Command them with being their imams (leaders). Thus, Allah-azwj Rebutted it upon them and Informed that they have said a lie upon Him-azwj, and He-azwj Termed that as being an immorality from them’’.[95]
19- شي، تفسير العياشي: عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ، عَنْ عَبْدٍ صَالِحٍ، قَالَ: سَأَلْتُهُ ..وَ ذَكَرَ مِثْلَهُ.
Tafseer Al-Ayyashi – From Muhammad Bin Mansour, from Abd Salih who said, ‘I asked him-asws’ – and he mentioned similar to it’’.[96]
20- شي، تفسير العياشي: عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ قَوْلِ اللَّهِ: (إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَ كانُوا شِيَعاً) ثُمَّ قَالَ: كَانَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقْرَؤُهَا: فَارَقُوا دِينَهُمْ، قَالَ: فَارَقَ وَ اللَّهِ الْقَوْمُ دِينَهُمْ.
Tafseer Al Ayyashi – From Kuleyb Al Saydawi who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: Surely, those who were dividing their religion and became sects, [6:159], then he-asws said: ‘Ali-asws was reciting it as left their Religion [6:159] (instead of ‘dividing their Religion’)’. He-asws said: ‘By Allah-azwj! The people separated (from their Religion)’’.[97]
تتميم [و استدراك من محقق الكتاب في ما فات عن المجلسي رحمه الله هنا في الخلفاء أو بني أميّة أو المرأتين أو في أعدائهم و إن ذكره في سائر الأبواب]
COMPLETION AND THE RECTIFICATION FROM THE INVESTIGATION OF THE BOOK REGARDING WHAT WAS MISSED BY AL MAJLISI REGARDING THE CALIPHATE, OR CLAN OF UMAYYA, OR THE TWO WOMEN, OR REGARDING THEIR-asws ENEMIES, AND MENTION REGARDING REST OF THE CHAPTERS
فنقول: فممّا ورد في أبي بكر:
We are saying: ‘From what has been reported regarding Abu Bakr
1- ذكر العلّامة المجلسي في بحاره 60/ 278- 280 في تفسير قوله تعالى: إِنَّا عَرَضْنَا الْأَمانَةَ … (الأحزاب: 72) وجوها، ثم قال: الثامن: إنّ المراد بالأمانة: الإمامة الكبرى، وَ حَمَلَهَا ادّعاؤها بغير حق، و المراد ب (الإنسان) أبو بكر، و قد وردت الأخبار الكثيرة في ذلك أوردتها في كتاب الإمامة و غيرها.
1 – The Allama Majlisi mentioned in his (book) ‘Bihar – V 60 pages 278-280 in the interpretation of the Words of the Exalted: Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72], ‘Its aspects’, then said, ‘The eighth is that the intended with the entrustment is the great Imamate, bore it – claimed it without right, and the intended with ‘the human being’ is Abu Bakr, and a lot of Ahadeeth have been reported regarding that in the book of Imamat and elsewhere’.
فقد روي بأسانيد عن الرضا عليه السلام قال: الأمانة: الولاية، من ادّعاها بغير حقّ كفر.
And it has been reported by chains from Al-Reza-asws having said: ‘The ‘Entrustment’ is the Wilayah. One who claims it without right is a Kafir’.
و عن الصادق عليه السلام: الأمانة: الولاية، و الإنسان: أبو الشرور المنافق.
And from Al-Sadiq-asws: ‘The Entrustment, is the Wilayah, and the ‘Human being’ is Abu Al-Sharour the hypocrite’.
و عن الباقر عليه السلام: هي الولاية: فَأَبَيْنَ أَنْ يَحْمِلْنَها كفرا، وَ حَمَلَهَا الْإِنْسانُ، و الإنسان: أبو فلان.
And from Al-Baqir-asws: ‘It is the Wilayah: but they refused to bear it [33:72], disbelieving, and the human being bore it; – and the human being is Abu so and so (Abu Bakr)’’.[98]
2- قال العلّامة المجلسي أيضا في بحاره 60/ 284، ذيل قوله سبحانه: لَقَدْ خَلَقْنَا الْإِنْسانَ.
و في المناقب عن الكاظم عليه السلام، قال: الإنسان: الأوّل ثُمَّ رَدَدْناهُ أَسْفَلَ سافِلِينَ (التين: 1- 5) ببغضه أمير المؤمنين عليه السلام.
The Allama Majlisi said as well in his Bihar V 60 P 284 under the Words of the Glorious: We have Created the human being in an excellent form [95:4]. And in (the book) ‘Al Manaqib’, from Al Kazim-asws: ‘Then We Returned him (to be) as lowest of the low [95:5] (Surah Al Teen (V 1 to 5): ‘Due to his hatred of Amir Al-Momineen-asws’.[99](Not a hadeeth)
3- ير: بإسناده عن جابر، عن أبي جعفر عليه السلام في قول اللّه تبارك و تعالى: إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَ أَشْفَقْنَ (الأحزاب: 72)، قال: الولاية فَأَبَيْنَ أَنْ يَحْمِلْنَها كفرا بها و عنادا وَ حَمَلَهَا الْإِنْسانُ و الإنسان الذي حملها: أبو فلان.
3 – (The book) ‘Basaair Al-Darajaat’ – From Jabir, from Abu Ja’far-asws regtarding Words of Allah-azwj Blessed and Exalted: Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, [33:72] – He-asws said: ‘The Wilayah. They refused to bear it disbelieving in it (out of stubbornness), and the human being bore it; [33:72] – and the human being who bore it was Abu so and so’’.[100]
4- فس: قال علي بن ابراهيم في قوله [عزّ و جلّ]: إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها … قال: الأمانة: هي الإمامة [و الأمر] و النهي، و الدليل على أنّ الأمانة هي الإمامة قوله عزّ و جلّ للأئمّة: إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلى أَهْلِها يعنى الإمامة،
4 – Tafseer Al-Qummi – Ali Bin Ibrahim said regarding Words of Mighty and Majestic: Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it [33:72]. He said, ‘The Entrustment, it is the Imamate, and the Commands and the Prohibitions, and the evidence upon that is that the Entrustment it is the Imamate are the Words of Mighty and Majestic for the Imams-asws: Allah Commands you to render the entrustments to their owners [4:58] – meaning the Imamate.
و الأمانة: الإمامة؛ عرضت على السموات و الأرض و الجبال فَأَبَيْنَ أَنْ يَحْمِلْنَها قال: أبين أن يدّعوها أو يغصبوها أهلها و أشفقن منها وَ حَمَلَهَا الْإِنْسانُ أي فلان [الأوّل] إِنَّهُ كانَ ظَلُوماً جَهُولًا..
And the Entrustment is the Imamate, it was Presented to the skies and the earth and the mountains, but they refused to bear it [33:72]. He said, ‘They refused to claim it or usurp its rightful ones: and feared from it, and the human being bore it; – that is the first, he was unjust, ignorant [33:72]’’.[101] (Not a hadeeth)
[بحار الأنوار: 23/ 280، حديث 21، عن تفسير علي ابن ابراهيم: 2/ 198]
5- مع: بإسناده عن أبي بصير، قال: سألت أبا عبد اللّه عليه السلام عن قول اللّه عزّ و جلّ: إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَ أَشْفَقْنَ مِنْها وَ حَمَلَهَا الْإِنْسانُ إِنَّهُ كانَ ظَلُوماً جَهُولًا قال: الأمانة: الولاية، و الإنسان: أبو الشرور المنافق.
5 – By his chain from Abu Baseer who said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72]. He-asws said: ‘The Entrustment is the Wilayah, and the human being is Abu Al-Sharour the hypocrite’’.[102]
[بحار الأنوار: 23/ 279- 280 حديث 20، عن معاني الأخبار: 38 (11، حديث 2)]
6- فس: وَ التِّينِ وَ الزَّيْتُونِ* وَ طُورِ سِينِينَ* وَ هذَا الْبَلَدِ الْأَمِينِ قال: التين: رسول اللّه صلّى اللّه عليه و آله، و الزيتون: أمير المؤمنين عليه السلام، و طور سينين: الحسن و الحسين عليهما السلام، و هذا البلد الأمين: الأئمة عليهم السلام،
6 – Tafser Al-Qummi – (I Swear) by the fig and the olive [95:1] And (mount) Toor of Sinai [95:2] And this secure city [95:3]. He said, ‘The fig is Rasool-Allah-saww, and the olive is Amir Al-Momineen-asws, and (mount) Toor of Sinai are Al-Hassan-asws and Al-Husayn-asws, and the secure city are the Imams-asws.
لَقَدْ خَلَقْنَا الْإِنْسانَ فِي أَحْسَنِ تَقْوِيمٍ قال: نزلت في زريق [الأول]، ثُمَّ رَدَدْناهُ أَسْفَلَ سافِلِينَ* إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ قال: ذاك أمير المؤمنين … الى آخره.
We have Created the human being in an excellent form [95:4]. He said, ‘It was Revealed regarding Zareeq (the first – i.e. Abu Bakr). Then We Returned him (to be) as lowest of the low [95:5] Except those who believe and do righteous deeds, [95:6], he said, ‘That is Amir Al Momineen-asws up to its end’.[103] (Not a hadeeth)
[بحار الأنوار: 24/ 105، حديث 12، عن تفسير علي ابن ابراهيم القمي: 730 (2/ 429- 430)]
7- فس: في رواية أبي الجارود، عن أبي جعفر عليه السلام في قوله تعالى: يا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَ الْمَيْسِرُ وَ الْأَنْصابُ وَ الْأَزْلامُ .. (المائدة: 90)، و ذلك لأنّ أبا بكر شرب قبل أن تحرّم الخمر، فسكر فجعل يقول الشعر و يبكي على قتلى المشركين من أهل بدر، فسمع النبيّ صلّى اللّه عليه و آله، فقال: اللّهمّ امسك على لسانه، فأمسك على لسانه فلم يتكلّم حتى ذهب عنه السكر، فأنزل اللّه تحريمها بعد ذلك ..
7 – Tafseer Al-Qummi – In a report of Abu Al Jaroud, from Abu Ja’far-asws regarding Words of the Exalted: O you who believe! But rather, the wine, and the gambling, and the monuments (for idols), and the arrows (for dividing) [5:90]: ‘And that is because Abu Bakr drank the wine before the Prohibition. He got intoxicated and went on to say a poem and crying upon the killed Polytheists from the people of Badr. The Prophet-saww heard it and said: ‘O Allah-azwj! Withhold his tongue’. So, there was a restraint upon his tongue and he could not speak until the intoxication had gone from him, and Allah-azwj Revealed the Prohibition after that’’.[104]
[بحار الأنوار: 79/ 131، حديث 20، عن تفسير القمي: 167 (1/ 180)]
8- فس: أبي، عن بعض رجاله رفعه الى أبي عبد اللّه عليه السلام، قال: لمّا كان رسول اللّه صلّى اللّه عليه و آله في الغار قال لأبي بكر: كأنّي أنظر الى سفينة جعفر في أصحابه يعوم في البحر، و أنظر الى الأنصار محتبين في أفنيتهم.
8 – Tafseer Al-Qummi – My father, from one of his men, raising it to Abu Abdullah-asws having said: ‘When Rasool-Allah-saww was in the cave, he-saww said to Abu Bakr: ‘It is as if I-saww am looking at the ship of Ja’far-as and his-as companion tossing in the sea, and I-saww am looking at the Helpers gathering in their courtyard’.
فقال أبو بكر: و تراهم يا رسول اللّه؟!. قال: نعم. قال: فأرنيهم، فمسح على عينيه فرآهم، فقال في نفسه: الآن صدّقت أنّك ساحر، فقال له رسول اللّه صلّى اللّه عليه و آله: أنت الصدّيق.
Abu Bakr said, ‘And you-saww can see them, O Rasool-Allah-saww?!’ He-saww said: ‘Yes’. He said, ‘Show them’. He-saww wiped upon his eyes and he saw them. He said within himself, ‘Now it is verified that you-saww are a sorcerer’. Rasool-Allah-saww said: ‘You are the ‘Siddique’ (verifier)’’.[105]
[بحار الأنوار: 19/ 53، حديث 10 عن تفسير القمي: 265- 266]
9- كا: بإسناده عن أبي خالد الكابلي، عن أبي جعفر عليه السلام، قال: ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكاءُ مُتَشاكِسُونَ وَ رَجُلًا سَلَماً لِرَجُلٍ هَلْ يَسْتَوِيانِ مَثَلًا (الزمر: 29)، قال: أمّا الذي فيه شركاء متشاكسون فلان الأوّل يجمع المتفرّقون ولايته و هم في ذلك يلعن بعضهم بعضا و يبرأ بعضهم من بعض، فأمّا رجل سلم لرجل [سلما لرجل] فإنّه الأوّل حقّا و شيعته.
Al-Kafi – By his chain from Abu Khalid Al-Kably, from Abu Ja’far-asws having said: ‘Allah Strikes an example of a man regarding whom are (several) partners differing with one another, and a man wholly for one man. Are the two alike in example? The Praise is for Allah, however, most of them do not know [39:29]. He-asws said: ‘He-asws said: ‘As for the man in whom there are partners differing with each other, is so and so, the first one. The separated ones gathered upon his wilayah, and they, during that, were cursing each other, and disavowing from each other. And as for the man wholly for one man, so it is first true ones (Amir Al-Momineen-asws) and his-asws Shias’’.
[بحار الأنوار: 24/ 160 حديث 9، عن الكافي (الروضة): 8/ 224]
و روى العياشي؛ بإسناده عن أبي خالد، عن أبي جعفر عليه السلام، قال: الرجل السلم للرجل عليّ حقّا و شيعته.
And it is reported by Al-Ayyashi, by his chain from Abu Khalid, from Abu Ja’far-asws having said: ‘The man wholly of the man is Ali-asws truly, and his-asws Shias’’. [106]
[بحار الأنوار: 24/ 161 حديث 11، و مجمع البيان: 8/ 497]
و ممّا ورد في الخليفة الثاني عمر:
And from what is reported regarding the second (caliph) Umar
10- مع: بإسناده عن المفضّل بن عمر، قال: سألت أبا عبد اللّه عليه السلام عن معنى قول أمير المؤمنين عليه السلام لمّا نظر الى الثاني و هو مسجّى بثوبه-: ما أحد أحبّ إليّ أن ألقى اللّه بصحيفته من هذا المسجّى، فقال: عنى بها صحيفته التي كتبت في الكعبة.
By his chain from Al-Mufazzal Bin Umar who said, ‘I asked Abu Abdullah-asws about the meaning of the words of Amir Al-Momineen-asws, when he-asws looked at the second (Umar) and he was shrouded in his cloth: ‘There is no one more beloved to me that I-asws meet Allah-azwj with, along with his agreement, than this shrouded one’’. He-asws said: ‘He-asws meant by his agreement which he had written in the Kabah’’.[107]
[بحار الأنوار: 28/ 117، حديث 5، عن معاني الأخبار: 412]
11- فس: وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ (البقرة: 205)، قال: الحرث في هذا الموضع: الدين، و النسل: الناس، و نزلت في الثاني [فلان]، و يقال: في معاوية.
Tafseer Al-Qummi – and destroy the farm and the lineage; [2:205]. He said, ‘The farm in this place is the religion, and the lineage is the people. And it was Revealed regarding the second (Umar)’, and it is said, ‘Regarding Muawiya’’.[108] (Not a hadeeth)
[بحار الأنوار: 9/ 189، حديث 21، عن تفسير علي ابن ابراهيم القمي: 1/ 71]
12- فس: وَ كانَ الْكافِرُ عَلى رَبِّهِ ظَهِيراً (الفرقان: 55)، قال علي بن ابراهيم: قد يسمّى الإنسان ربّا، كقوله: اذْكُرْنِي عِنْدَ رَبِّكَ (يوسف: 42)، و كلّ مالك شيء يسمّى ربّه، فقوله: وَ كانَ الْكافِرُ عَلى رَبِّهِ ظَهِيراً، فقال: الكافر: الثاني، كان على أمير المؤمنين ظهيرا.
Tafseer Al-Qummi – and the Kafir has always been a backer against his Lord [25:55]. Ali Bin Ibrahim said, ‘The human being has been names as ‘Lord’, like His-azwj Words: ‘Mention me to your master’ [12:42]? Every owner of a thing is named as ‘lord’. Therefore, His-azwj Words: and the Kafir has always been a backer against his Lord [25:55]. He said, ‘The Kafir is the second (Umar) and he was a backer against Amir Al Momineen-asws’’.[109] (Not a hadeeth)
[بحار الأنوار: 36/ 169، حديث 155، عن تفسير القمي: 467 (2/ 115)]
13- فس: بإسناده عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام عن قول اللّه: وَ اللَّيْلِ إِذا يَغْشى، قال: الليل في هذا الموضع: الثاني [فلان] غشي أمير المؤمنين عليه السلام في دولته التي جرت عليه، و أمر أمير المؤمنين عليه السلام أن يصبر في دولتهم حتى تنقضي .. الخبر.
Tafseer Al-Qummi – By his chain from Muhammad Bin Muslim who said, ‘I asked Abu Ja’far-asws about Words of Allah-azwj: ‘(I Swear) by the night when it overcomes [92:1]. He-asws said: ‘The night in this place is the second (Umar), overcoming Amir Al-Momineen-asws during his government which flowed to him, and Amir Al-Momineen-asws had been instructed to be patient during their governments until they expire’’.[110]
[بحار الأنوار: 24/ 71، حديث 5، عن تفسير القمي: 727 (2/ 425)]
14- فس: قوله: أَ لَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ (المجادلة: 14)، قال: نزلت في الثاني، لأنّه مرّ به رسول اللّه صلّى اللّه عليه و آله و هو جالس عند رجل من اليهود يكتب خبر رسول اللّه صلّى اللّه عليه و آله فأنزل اللّه جلّ ثناؤه: أَ لَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ ما هُمْ مِنْكُمْ وَ لا مِنْهُمْ،
Tafseer Al-Qummi – His-azwj Words: Have you not seen those who befriend a people whom Allah is Wrathful upon? [58:14]. He said, ‘It was Revealed regarding the second (Umar), because Rasool-Allah-saww passed by him while he was seated in the presence of a man from the Jews writing the news of Rasool-Allah-saww. Allah-azwj, Majestic is His-azwj Praise Revealed: Have you not seen those who befriend a people whom Allah is Wrathful upon? They are neither from you nor from them, and they are knowingly swearing upon the lie [58:14].
فجاء [الثاني] الى النبيّ صلّى اللّه عليه و آله فقال له رسول اللّه صلّى اللّه عليه و آله: رأيتك تكتب عن اليهود و قد نهى اللّه عن ذلك، فقال: يا رسول اللّه! كتبت عنه ما في التوراة من صفتك، و أقبل يقرأ ذلك على رسول اللّه صلّى اللّه عليه و آله و هو غضبان،
The second (Umar) came to the Prophet-saww. Rasool-Allah-saww said to him: ‘I-saww saw you writing from the Jews, and Allah-azwj has Prohibited from that’. He said, ‘O Rasool-Allah-saww! I wrote from him what is in the Torah from your-saww description’, and he went on to read it unto Rasool-Allah-saww, and he-saww was angry.
فقال له رجل من الأنصار: ويلك! أما ترى غضب النبيّ صلّى اللّه عليه و آله عليك؟. فقال: أعوذ باللّه من غضب اللّه و غضب رسوله، إنّي إنّما كتبت ذلك لما وجدت فيه من خبرك،
A man from the Helpers said to him, ‘Woe be unto you! Can’t you see the anger of Rasool-Allah-saww upon you?’ He said, ‘I seek Refuge from the Wrath of Allah-azwj and anger of His-azwj Rasool-saww. But rather, I wrote that due to what I found in it from your-saww news’.
فقال له رسول اللّه صلّى اللّه عليه و آله: يا فلان! لو أنّ موسى بن عمران فيهم قائما ثمّ أتيته رغبة عمّا جئت به لكنت كافرا بما جئت به.
Rasool-Allah-saww said to him: ‘O so and so! Even if Musa-as Bin Imran-as had been standing among them, then you go to him-as desiring about what he-as has come with, you would be a Kafir (disbeliever) in what I-saww have come with’’.[111]
[بحار الأنوار: 9/ 242، حديث 143، عن تفسير القمي: 2/ 357]
15- كنز: جاء في تفسير أهل البيت عليهم السلام، بإسناده عن جابر، عن أبي جعفر عليه السلام … و قوله: سَأُرْهِقُهُ صَعُوداً (المدّثر: 17)، قال أبو عبد اللّه عليه السلام: صعود؛ جبل في النار من نحاس يحمل عليه حبتر ليصعده كارها، فاذا ضرب بيديه على الجبل ذابتا حتى تلحقا بالركبتين، فاذا رفعهما عادتا، فلا يزال هكذا ما شاء اللّه،
(The book) ‘Taweel Al-Ayaat’ – It has come in the interpretation of People-asws of the Household, by his chain from Jabir, from Abu Ja’far-asws: ‘And His-azwj Words: Soon I will Overtake him with an ever-increasing Punishment [74:17]. Abu Abdullah-asws said: ‘Al-Saouda’ is a mountain of brass in the Fire (Hell). Hibter (Umar) would be carried upon it to ascend it unwillingly. When he strikes his hand upon the mountain, it would melt until he ends up kneeling. When he raises them, they would return. He will not cease to be like that for as long as Allah-azwj so Desires.
و قوله تعالى: إِنَّهُ فَكَّرَ وَ قَدَّرَ* فَقُتِلَ كَيْفَ قَدَّرَ .. (المدّثر: 18- 19) الى قوله: إِنْ هذا إِلَّا قَوْلُ الْبَشَرِ (المدّثر: 25)، قال: هذا يعني تدبيره و نظره و فكرته و استكباره في نفسه و ادّعاؤه الحقّ لنفسه دون أهله،
And the Words of the Exalted: He pondered and plotted [74:18] So he would be killed, how (much) he plotted! [74:19] – up to His-azwj Words: Surely these are only words of the human’ [74:25]. He-asws said: ‘This means his management, and his consideration, and his thinking, and his arrogance regarding himself, and his claiming the right for himself besides its rightful ones.
ثم قال اللّه تعالى: سَأُصْلِيهِ سَقَرَ (المدّثر: 26) .. الى قوله: (لَوَّاحَةٌ لِلْبَشَرِ) (المدّثر: 29)، قال: يراه أهل الشرق كما يراه أهل الغرب، إنّه اذا كان في سقر يراه أهل الشرق و الغرب و يتبيّن حاله، و المعنيّ في هذه الآيات جميعها حبتر ..
Then Allah-azwj the Exalted Said: I will Make him arrive to Saqar [74:26] – up to His-azwj Words: Scorching for the person [74:29]. He-asws said: ‘The people of the east would see him just as the people of the west see him. When he would be in Saqar, the people of the east and the west would see him and his state would be manifested, and the meaning in all these Verses is Hibter (Umar)’’.[112]
[بحار الأنوار: 24/ 326- 327، حديث 41، تأويل الآيات الظاهرة: 2/ 734، حديث 6]
16- كنز: بإسناده عن أبي الخطّاب، عن أبي عبد اللّه عليه السلام أنّه قال: و اللّه ما كنّى اللّه في كتابه حتى قال: يا وَيْلَتى لَيْتَنِي لَمْ أَتَّخِذْ فُلاناً خَلِيلًا (الفرقان: 28)، و إنّما هي في مصحف علي عليه السلام: يا ويلتى ليتني لم أتّخذ الثاني خليلا، و سيظهر يوما.
(The book) ‘Taweel Al-Ayaat’ – By his chain from Abu Al-Khattab, from Abu Abdullah-asws having said: ‘By Allah-azwj! Allah-azwj did not Teknonym in His-azwj Book until He-azwj Said: Oh! I wish I had not taken so and so as a friend! [25:28], and rather it is in the Parchment (Quran) of Ali-asws: ‘Oh! I wish I had not taken the second (Umar) as a friend’ – and it shall be manifested one day’’.[113]
[بحار الأنوار: 24/ 19، حديث 31، عن تأويل الآيات الظاهرة: 1/ 374، حديث 8، (الحجرية:
17- كنز: بإسناده عن حريز، عن رجل، عن أبي جعفر عليه السلام أنّه قال: يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ يَقُولُ يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا* يا وَيْلَتى لَيْتَنِي لَمْ أَتَّخِذْ فُلاناً خَلِيلًا (الفرقان: 27- 28)، قال: يقول الأول الثاني.
(The book) – By his chain from Hareez, from a man, from Abu Ja’far-asws having said: And on the Day, the unjust one would bite upon his hand saying, ‘O I wish I had taken Sabeel along with the Rasool!’ [25:27] Oh! I wish I had not taken so and so as a friend! [25:28]. He-asws said: ‘The first one (Abu Bakr) saying to the second (Umar)’’.[114]
[بحار الأنوار: 24/ 19، حديث 32، عن تأويل الآيات الظاهرة: 1/ 374- 375، حديث 9 الحجرية: 192- و البرهان: 3/ 162، حديث 5]
18- كنز: بإسناده عن جابر، عن أبي عبد اللّه عليه السلام، قال: قوله تعالى: وَ الْفَجْرِ هو القائم، و «الليالي العشر» الأئمّة عليهم السلام من الحسن إلى الحسن، و الشَّفْعِ أمير المؤمنين و فاطمة عليهما السلام، و «الوتر» هو اللّه وحده لا شريك له، «وَ اللَّيْلِ إِذا يَسْرِ» هي دولة حبتر، فهي تسري الى قيام القائم عليه السلام.
(The book) ‘Taweel Al-Ayaat’ – By his chain from Jabir, from Abu Abdullah-asws having said: ‘Words of the Exalted: (I Swear) by the dawn [89:1] – It is Al-Qaim-asws; And ten nights [89:2] -are the (ten) Imams-asws from Al-Hassan-asws (Al-Mujtaba) to Al-Hassan (Al-Askari)-asws. And the even [89:3] – are Amir-Al-Momineen-asws and Fatima-asws and the odd [89:3] is Allah-azwj, One with not associates to Him-azwj. And the night when it passes [89:4] – This is the government of Hibter (Abu Bakr), so it would pass to (be eventually replaced by) the government of Al-Qaim-asws’’.[115]
[بحار الأنوار: 24/ 78، حديث 19، عن تأويل الآيات الظاهرة: 2/ 792، حديث 1، (الحجرية: 385)، البرهان: 4/ 457، حديث 1]
19- قب: كتاب ابن مردويه و غيره، بالإسناد عن جابر الأنصاري و غيره، كلّهم عن عمر بن الخطاب، قال: كنت أجفو عليّا، فلقيني رسول اللّه صلّى اللّه عليه و آله فقال: إنّك آذيتني يا عمر، فقلت: أعوذ باللّه من أذى رسوله، قال: إنّك قد آذيت عليّا، و من آذى عليّا فقد آذاني.
The book of Ibn Mardawayh and other, by the chain from Jabir Al-Ansari and other, all of them from Umar Bin Al-Khattib who said, ‘I used to be harsh towards Ali-asws. Rasool-Allah-saww met me and said: ‘You are hurting me-saww, O Umar’. I said, ‘I seek Refuge with Allah-azwj from hurting His-azwj Rasool-saww’. He-asws said: ‘You have hurt Ali-asws, and one who hurts Ali-asws so he has hurt me-saww’’.
و العكبريّ في الابانة: بإسناده عن سعد بن أبي وقّاص، قال: كنت أنا و رجلان في المسجد، فنلنا من عليّ عليه السلام، فأقبل النبيّ صلّى اللّه عليه و آله مغضبا فقال: ما لكم و لي؟ من آذى عليّا فقد آذاني [من آذى عليّا فقد آذاني، من آذى عليّا فقد آذاني].
And Al-Akbari in (the book) ‘Al-Ibana’ – By the chain from Sa’ad Bin Abu Waqas who said, ‘I and two men were in the Masjid. We verbally abused Ali-asws. The Prophet-saww turned around angrily and said: ‘What is the matter with you and me-saww? One who hurts Ali-asws so he had hurt me-asws (thrice)’’.[116]
[بحار الأنوار: 39/ 331- من حديث 1، عن المناقب: 2/ 10- 12 (3/ 210- 211)]
20- قب: بإسناده عن الأصبغ بن نباتة، قال: سألت الحسين عليه السلام، فقلت: سيّدي! أسألك عن شيء أنا به موقن، و إنّه من سرّ اللّه و أنت المسرور اليه ذلك السرّ، فقال: يا أصبغ! أتريد أن ترى مخاطبة رسول اللّه لأبي دون يوم مسجد قبا؟. قال: قلت: هذا الذي أردت.
By his chain from Al-Asbagh Bin Nubata who said, ‘I asked Al-Husayn-asws, I said, ‘My Master-asws! I ask you-asws something I am certain of it, and it is from a Secret of Allah-azwj, and you-asws are a keeper of that Secret’. He-asws said: ‘O Asbagh! Do you want to see Rasool-Allah-saww addressing besides the day of Masjid Quba?’ I said, ‘That is what I intended’.
قال: قم، فإذا أنا و هو بالكوفة، فنظرت فإذا المسجد من قبل أن يرتدّ اليّ بصري، فتبسّم في وجهي، ثم قال: يا أصبغ! إنّ سليمان بن داود أعطي الريح غُدُوُّها شَهْرٌ وَ رَواحُها شَهْرٌ و أنا قد أعطيت أكثر ممّا أعطي سليمان،
He-asws said: ‘Arise!’ There I was and he-asws were at Al-Kufa. I looked around and there was the Masjid before my sight even returned to me. He-asws smiled in my face, then said: ‘O Asbagh! Suleyman Bin Dawood-as was Given the wind: Its morning course was a month and its evening course was a month, [34:12], and I-asws have been Given a lot from what Suleyman-as had been Given’.
فقلت: صدقت و اللّه يا بن رسول اللّه. فقال: نحن الذين عندنا علم الكتاب، و بيان ما فيه، و ليس عند أحد [لإحد] من خلقه ما عندنا، لأنّا أهل سرّ اللّه، فتبسّم في وجهي،
I said, ‘You-asws speak the truth, by Allah-azwj, O son-asws of Rasool-Allah-saww!’ He-asws said: ‘We-asws the ones, with us-asws is knowledge of the Book, and explanation of whatever is in it, and there isn’t with anyone else from His-azwj creatures what is with us-asws, because we-asws are the People-asws of the Secrets of Allah-azwj’. He-asws smiled in my face.
ثم قال: نحن آل اللّه و ورثة رسوله، فقلت: الحمد للّه على ذلك. قال لي: أدخل،
Then he-asws said: ‘We-asws are the Progeny (people) of Allah-azwj and inheritors of His-azwj Rasool-saww’. I said, ‘The Praise is for Allah-azwj upon that’. He-asws said: ‘Enter (the Masjid)!’
فدخلت، فإذا أنا برسول اللّه صلّى اللّه عليه و آله محتبئ في المحراب بردائه، فنظرت فإذا [أنا] بأمير المؤمنين عليه السلام قابض على تلابيب الأعسر، فرأيت رسول اللّه يعضّ على الأنامل و هو يقول: بئس الخلف خلفتني أنت و أصحابك، عليكم لعنة اللّه و لعنتي ..الخبر.
I entered, and there I was with Rasool-Allah-saww unperceived in the prayer Niche with his-saww cloak. I looked around and there I was with Amir Al-Momineen-asws clutching a lapel of ‘Al-A’sar’ (Umar) and he-asws was saying: ‘Evil is the replacement you and your companions replaced me-asws with. Upon you all is the Curse of Allah-azwj and my-asws curse!’’[117]
[بحار الأنوار: 44/ 184- 185، حديث 11، عن المناقب: 4/ 52]
21- عن كتاب سليم بن قيس، و فيه: قال سلمان: … و لم يكن منّا أحد أشدّ قولا من الزبير، فإنّه لمّا بايع قال: يا بن صهّاك! أما و اللّه لو لا هؤلاء الطغاة الذين أعانوك لما كنت تقدم عليّ و معي سيفي، لما أعرف من جبنك و لؤمك، و لكن وجدت طغاة تقوى بهم و تصول،
From the book of Suleym Bin Qays, and in it, ‘Salman-ra said: ‘Why can’t one of us become stronger than Al-Zubayr in words, for he, when he pledged allegiance, said, ‘O Ibn Suhaak (Umar)!’ But by Allah-azwj! Had there not been for these tyrants supporting you, you would not have (been able to) advance towards me while my sword is with me, due to what I know of your cowardice and your ignobility. But you have found tyrants to be strengthened by them and you reached (to this position)’.
فغضب عمر، و قال: أتذكر صهّاكا؟. فقال: و من صهّاك؟ و ما يمنعني من ذكرها؟!، و قد كانت صهّاك زانية، أو تنكر ذلك؟ أو ليس قد كانت أمة حبشية لجدي عبد المطلب فزنى بها جدّك نفيل فولدت أباك الخطّاب، فوهبها عبد المطلب له بعد ما زنى بها فولدته، و إنّه لعبد جدّي ولد زنا،
Umar was angered and said, ‘You mentioned Suhaak?’ He said, ‘And who is Suhaak? And who prevents me from mentioning her? And Suhaak was an adulteress (prostitute), or are you denying that? Or wasn’t she an Ethiopian slave girl for my (Ibn Al Zubeyr) grandfather-as Abdul Muttalib-as, and your grandfather Nufeyl committed adultery with her and your father Al-Khattab was born. Then Abdul Muttalib-as gifted her to him after he had committed adultery with her and had given birth for him, and he is (therefore) a slave of my grandfather-as, a bastard’.
فأصلح بينهما أبو بكر و كفّ كلّ واحد منهما عن صاحبه.
Abu Bakr reconciled between the two and each one restrained from his companion’’.[118]
[بحار الأنوار: 28/ 277، عن كتاب سليم بن قيس: 89- 90]
22- عيون المعجزات: في حديث مفصّل … فقال من تولّى الأمر!: هاتوا من نساء المسلمين من تنبش هذه القبور حتى نجد فاطمة (ع)، فنصلّي عليها و نزور قبرها،
(The book) ‘Uyoon Al-Mo’jizaat’ – In a Hadeeth of Mufasal, ‘The one in charge of the command (Abu Bakr) said, ‘Bring the women of the Muslims who can exhume these graves until we find (the body) (Syeda) Fatima-asws, so we can pray Salat upon her-asws and visit her-asws grave!’
فبلغ ذلك أمير المؤمنين عليه السلام، فخرج مغضبا قد احمرّت عيناه و قد تقلّد سيفه ذالفقار حتى بلغ البقيع و قد اجتمعوا فيه، فقال عليه السلام: لو نبشتم قبرا من هذه القبور لوضعت السيف فيكم، فتولى القوم عن البقيع.
That reached Amir Al-Momineen-asws. He-asws came out angrily, his-asws eyes had reddened, and he-asws had collared his-asws sword Zulfiqar until he-asws reached Al-Baqie (cemetery), and they had gathered in it. He-asws said: ‘If you exhume any grave from these graves, I-asws will place the sword among you all!’ The group turned back from Al-Baqie’’.[119]
[بحار الأنوار: 43/ 212، حديث 41]
23- ما: بإسناده عن جابر بن عبد اللّه، قال: كنت عند النبيّ صلّى اللّه عليه و آله أنا من جانب و عليّ أمير المؤمنين صلوات اللّه عليه من جانب إذ أقبل عمر بن الخطّاب و معه رجل قد تلبّب به، فقال: ما باله؟.
By his chain from Jabir Bin Abdullah who said, ‘I was in the presence of the Prophet-saww. I was on one side and Ali-asws Amir Al-Momineen-asws was on one side, when Umar Bin Al-Khattab came, and with him was a man he had been playing with. He-saww said: ‘What is the matter with him?’
قال: حكى عنك يا رسول اللّه أنّك قلت: من قال: «لا إله إلّا اللّه محمّد رسول اللّه» دخل الجنة، و هذا اذا سمعته الناس فرّطوا في الأعمال، أفأنت قلت ذلك يا رسول اللّه؟. قال: نعم اذا تمسّك بمحبّة هذا و ولايته.
He said, ‘He is telling from you-saww O Rasool-Allah-saww that you-saww said: ‘One who says, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-Allah-saww’ would enter the Paradise’, and this one, when the people hear it, they would be neglectful in the deeds’. So, did you-saww said that, O Rasool-Allah-saww?’ He-saww said: ‘Yes, when you adhered with the love of this one (Ali-asws) and his-asws Wilayah’’.
[بحار الأنوار: 68/ 101، حديث 8، عن أمالي الشيخ الطوسي: 1/ 288. و رواه في: 68/ 133 حديث 67،
عن بشارة المصطفى، بإسناده عن جابر بن عبد اللّه … مثله].
From (the book) ‘Bashaarat Al-Mustafa-saww’ – By his chain from Jabir Bin Abdullah – similar to it.[120]
24- ب: بإسناده عن صفوان الجمّال، عن أبي عبد اللّه عليه السلام، قال: سمعته يقول: لمّا نزلت الولاية لعليّ عليه السلام قام رجل من جانب الناس فقال: لقد عقد هذا الرسول لهذا الرجل عقدة لا يحلّها بعده إلّا كافر،
By his chain from Safwan Al-Jammal, from Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘When the Wilayah of Ali-asws was Revealed, a man stood up from the side of the people and said, ‘This Rasool-saww has tied a knot for this man (Ali-asws), no one will loosen it afterwards except a Kafir’.
فجاءه الثاني فقال له: يا عبد اللّه! من أنت؟. قال: فسكت، فرجع الثاني الى رسول اللّه صلّى اللّه عليه و آله، فقال: يا رسول اللّه! إنّي رأيت رجلا في جانب الناس و هو يقول: لقد عقد هذا الرسول لهذا الرجل عقدة لا يحلّها إلّا كافر.
The second (Umar) came and said to him, ‘O servant of Allah-azwj! Who are you?’ He was silent. The second (Umar) returned to Rasool-Allah-saww and said: ‘O Rasool-Allah-saww! I saw a man in the side of the people and he was saying, ‘This Rasool-saww has tied a knot for this man (Ali-asws), no one will loosen it afterwards except a Kafir’’.
فقال: يا فلان! ذلك جبرئيل، فإيّاك أن تكون ممن يحلّ العقدة فينكص. [خ. ل: فتكفى].
He-saww said: ‘O so and so! That is Jibraeel-as! So, if you were to be become from the ones who loosen the knot, then recoil’’.[121]
[بحار الأنوار: 37/ 120- 121 حديث 12، عن قرب الإسناد: 29- 30]
25- فر: بإسناده عن كعب بن عجرة، قال ابن مسعود رضي اللّه عنه: غدوت الى رسول اللّه في مرضه الذي قبض فيه، فدخلت المسجد و الناس أحفل ما كانوا كأنّ على رؤوسهم الطير-، إذ أقبل أمير المؤمنين عليّ بن أبي طالب عليه السلام حتى سلّم على رسول اللّه صلّى اللّه عليه و آله،
By his chain from Ka’ab Bin Ajrah, ‘Ibn Masoud, may Allah-azwj be Pleased with him, said, ‘I went to Rasool-Allah-saww during his-saww illness in which he-saww passed away. I entered the Masjid and the people were such as if there were birds upon their heads. Then Amir Al-Momineen Ali-asws Bin Abu Talib-asws came until he-asws greeted unto Rasool-Allah-saww.
فتغامز به بعض من كان عنده، فنظر إليهم النبيّ صلّى اللّه عليه و آله و سلّم، فقال: أ لا تسألون عن أفضلكم؟. قالوا: بلى يا رسول اللّه. قال: أفضلكم عليّ بن أبي طالب، أقدمكم إسلاما، و أوفركم إيمانا، و أكثركم علما، و أرجحكم حلما، و أشدّكم للّه غضبا، و أشدّكم نكاية في الغزو و الجهاد.
Someone winked at the one who was with him. The Prophet-saww looked at them and said: ‘Will you not ask about your most superior one?’ They said: ’Yes, O Rasool-Allah-saww!’ He-saww said: ‘The most superior of you all is Ali-asws Bin Abu Talib-asws. He-asws is the most advanced of you in Islam, and the most filled up of you in Eman, and most abundant of you in knowledge, and the most outweighing of you in forbearance, and the severest of you in anger for the Sake of Allah-azwj, and the surmounting of you in the military expeditions and the Jihad’.
فقال له بعض من حضر: يا رسول اللّه! و إنّ عليّا قد فضلنا بالخير كلّه؟. فقال رسول اللّه: أجل هو عبد اللّه و أخو رسول اللّه، فقد علّمته علمي و استودعته سرّي، و هو أميني على أمّتي. فقال
Someone from the ones present said to him-saww, ‘O Rasool-Allah-saww! And has Ali-asws merited over us with the goodness, all of it?’ Rasool-Allah-saww said: ‘Yes, he-asws is a servant of Allah-azwj, and brother-asws of Rasool-Allah-saww. I-saww have taught him-asws my-saww knowledge and have entrusted him-asws my-saww secrets, and he-asws is my-saww trustee upon my-saww community’.
بعض من حضر: لقد أفتن عليّ رسول اللّه حتّى لا يرى به شيئا، فأنزل اللّه الآية: فَسَتُبْصِرُ وَ يُبْصِرُونَ* بِأَيِّكُمُ الْمَفْتُونُ (القلم: 5 و 6).
Someone from the ones present said, ‘Ali-asws has enchanted Rasool-Allah-saww to the extent that he-saww cannot see anything (else)’. Allah-azwj Revealed the Verse: So you shall be seeing, and they (too) shall be seeing [68:5] Which one of you is bewitched [68:6]’’.[122]
[بحار الأنوار: 36/ 144- 145، حديث 114، عن تفسير فرات: 188]
26- دعوات الراوندي: قال: أبو عبيدة في غريب الحديث، في حديث النبيّ صلّى اللّه عليه و آله حين أتاه عمر، فقال: إنّا نسمع أحاديث من اليهود تعجبنا، فترى أن نكتب بعضها؟.
(The book) ‘Dawaat’ of Al-Rawandy – Abu Ubeyda said in a strange Hadeeth, ‘In a Hadeeth of the Prophet-saww when Umar came to him-saww. He said, ‘We tend to listen to the narrations from the Jews which fascinate us. What is your-saww view if we were to write some of these?’
فقال رسول اللّه صلّى اللّه عليه و آله: أمتهوّكون أنتم كما تهوّكت اليهود و النصارى؟ لقد جئتكم [بها] بيضاء نقية، و لو كان موسى حيّا ما وسعه إلّا اتّباعي.
Rasool-Allah-saww said: ‘Do you want to be confused just as the Jews and Christians are confused? I-saww have come to you with clarity, purity. And even if Musa-as had been alive, there would have been no leeway for him-as except following me-saww’.
قال أبو عبيدة: أمتحيّرون أنتم في الاسلام و لا تعرفون دينكم حتى تأخذوه من اليهود و النصارى؟ كأنّه كره ذلك [منه].
Abu Ubeyda said, ‘You all are so confused in Al-Islam and you are not even recognising your religion, to the extent that you are (now) taking from the Jews and the Christians?’ As if he had disliked that from him’’.[123]
[بحار الأنوار: 2/ 99، حديث 54، عن دعوات الراوندي: 170، حديث 475، عن غريب الحديث 1/ 390]
27، 28- يل، فض: بالإسناد يرفعه الى أنس بن مالك أنّه قال: وفد الأسقف النجراني على عمر بن الخطّاب لأجل أدائه الجزية، فدعاه عمر الى الإسلام، فقال له الأسقف: أنتم تقولون: إنّ للّه جنّة عرضها السماوات و الأرض، فأين تكون النار؟.
By the chain, raising it to Anas Bin Malik (well-known fabricator), he said, ‘‘Al-Asqaf of Al-Najran led a delegation to Umar Bin Al-Khattab for the reason of his paying the taxes, so Umar invited him to Islam. Al-Asqaf said to him, ‘Aren’t you saying that there is a Garden for Allah-azwj, its expanse is of the skies and the earth, so where does the Fire (Hell) happen to be?’
قال: فسكت عمر و لم يردّ جوابا. قال: فقال له الجماعة الحاضرون: أجبه يا أمير المؤمنين حتّى لا يطعن في الإسلام، قال: فأطرق خجلا من الجماعة الحاضرين ساعة لا يردّ جوابا، فإذا بباب المسجد رجل قد سدّه بمنكبيه، فتأمّلوه و إذا به عيبة علم النبوّة عليّ بن أبي طالب عليه السلام قد دخل، قال: فضجّ الناس عند رؤيته.
He (the narrator) said, ‘Umar was silent and did not return an answer. The ones gathered in his presence said, ‘Answer him, O Umar, until there is no accusation regarding Islam!’ He bowed down in shame from the group presence, not returning an answer. Then there was a man at the door of the Masjid whose shoulders were filled having the treasure of the knowledge of the Prophet-hood, Ali-asws Bin Abu Talib-asws, having had entered. So, the people clamoured at seeing him-asws.
قال: فقام عمر بن الخطّاب و الجماعة على أقدامهم و قال: يا مولاي! أين كنت عن هذا الأسقف الذي قد علانا منه الكلام؟ أخبره يا مولاي بالعجل إنّه يريد الإسلام فأنت البدر التمام، و مصباح الظلام، و ابن عمّ رسول الأنام ..
He (the narrator) said, ‘Umar Bin Al-Khattab and the group were upon their feet and said, ‘O my Master-asws! Where were you-asws from this Al-Asqaf from whom we have heard the speech? Inform him, O my Master-asws, immediately, he wants (people to renege from) Islam, for you-asws are the full moon and a lantern in the darkness, and cousin-asws of the Rasool-saww of the people!’
فقال الإمام عليه السلام: ما تقول يا أسقف؟. قال: يا فتى أنتم تقولون: إنّ الجنة عرضها السماوات و الأرض، فأين تكون النار؟. قال له الإمام عليه السلام: إذا جاء اللّيل أين يكون النهار؟.
The Imam-asws said: ‘What are you saying, O Asqaf?’ He said, ‘O youth! You (Muslims) are saying that the Paradise, its width is of the skies and the earth, so when does the Fire (Hell) happen to be?’ The Imam-asws said to him: ‘When the night comes, where does the day happen to be?’
فقال له الأسقف: من أنت يا فتى؟ دعني حتى أسأل هذا الفظّ الغليظ، أنبئني يا عمر عن أرض طلعت عليها الشمس ساعة و لم تطلع مرّة أخرى؟. قال عمر: أعفني عن هذا، و اسأل عليّ بن أبي طالب عليه السلام، ثمّ قال: أخبره يا أبا الحسن!،
Al-Asqaf said to him-asws, ‘Who are you-asws, O youth? Leave me until I ask this loud mouthed one! Inform me O Umar, about the ground upon which the sun emerged for a while and will not emerge another time’. Umar said, ‘Excuse me from this, and ask Ali-asws Bin Abu Talib-asws’. Then he said, ‘Inform him, O Abu Al-Hassan-asws’.
فقال عليّ عليه السلام: هي أرض البحر الذي فلقه اللّه تعالى لموسى حتى عبر هو و جنوده، فوقعت الشمس عليها تلك الساعة و لم تطلع عليها قبل و لا بعد، و انطبق البحر على فرعون و جنوده.
Ali-asws said: ‘It is the ground of the sea which Allah-azwj the Exalted Split for Musa-as until he-saww and his-as crowd crossed. So, the sun fell upon it during that moment and did not emerge upon it before nor will it afterwards, and the sea layered upon Pharaoh-la and his-la army’.
فقال الأسقف: صدقت يا فتى قومه و سيّد عشيرته، أخبرني عن شيء هو في أهل الدنيا، تأخذ الناس منه مهما أخذوا فلا ينقص بل يزداد؟. قال عليه السلام: هو القرآن و العلوم.
Al-Asqaf said, ‘You-asws speak the truth, O youth of his-asws people and chief of his-asws clan! Inform me about something, which is regarding the people of the world. The people are taking from it whatever they are taking, but it does not reduce, but it increases’. He-asws said: ‘It is the Quran and the knowledge’.
فقال: صدقت. أخبرني عن أوّل رسول أرسله اللّه تعالى لا من الجنّ و لا من الإنس؟. فقال عليه السلام: ذلك الغراب الذي بعثه اللّه تعالى لمّا قتل قابيل أخاه هابيل، فبقي متحيّرا لا يعلم ما يصنع به، فعند ذلك بعث اللّه غرابا يبحث في الأرض ليريه كيف يواري سوأة أخيه.
He said, ‘You-asws speak the truth. Inform me about the first messenger which Allah-azwj Sent who is neither from the Jinn nor from the human beings’. He-asws said: ‘That is the crow which Allah-azwj the Exalted Sent when Qabeel-la killed his-la brother-as Habeel-as, as he-la remained confused not knowing what he-la should do with him-as. During that, Allah-azwj Sent a crow to dig in the earth to show him-la how to cover the body of his-la brother-as’.
قال: صدقت يا فتى، فقد بقي لي مسألة واحدة؛ أريد أن يخبرني عنها هذا و أومأ بيده الى عمر فقال له: يا عمر! أخبرني أين هو اللّه؟. قال: فغضب عند ذلك عمر و أمسك و لم يردّ جوابا. قال: فالتفت الإمام عليّ عليه السلام و قال: لا تغضب يا أبا حفص حتى لا يقول: إنّك قد عجزت، فقال: فأخبره أنت يا أبا الحسن،
He said, ‘You-asws speak the truth, O youth. There remains one question for me I want you-asws to inform me about this. This’ – and he gestured by his hand towards Umar, and said to him, ‘O Umar! Inform me, where is Allah-azwj?’ Umar got angry at that and was silent and did not return an answer’. So, the Imam Ali-asws turned and said, ‘Do not be angry O father of Hafsa, for they will say that you are unable’. He said, ‘Then you-asws inform him, O Abu Al-Hassan-asws’.
فعند ذلك قال الإمام عليه السلام: كنت يوما عند رسول اللّه صلّى اللّه عليه و آله إذ أقبل إليه ملك فسلّم عليه فردّ عليه السلام، فقال له: أين كنت؟. قال: عند ربّي فوق سبع سماوات. قال: ثمّ أقبل ملك آخر فقال: أين كنت؟. قال: عند ربّي في تخوم الأرض السابعة السفلى، ثمّ أقبل ملك آخر ثالث فقال له: أين كنت؟. قال: عند ربّي في مطلع الشمس، ثمّ جاء ملك آخر فقال: أين كنت؟. قال: كنت عند ربيّ في مغرب الشمس،
During that, the Imam-asws said, ‘One day I-asws was in the presence of Rasool-Allah-saww when an Angel came to him and greeted unto him-saww. So, he-saww returned the greeting and said to him: ‘Where were you?’ He said, ‘With my Lord-azwj, above the seven skies’. Then another Angel came, and he-saww said: ‘Where were you?’ He said, ‘With my Lord-azwj in the bottom of the seventh lowest firmament of the earth’. Then a third Angel came and he-saww said to him: ‘Where were you?’ He said, ‘With my Lord-azwj at the emergence of the sun’. Then another Angel came and he-saww said: ‘Where were you?’ He said, ‘I was with my Lord-azwj in the west of the sun’.
لأنّ اللّه لا يخلو منه مكان، و لا هو في شيء، و لا على شيء، و لا من شيء، وسع كرسيّه السماوات و الأرض، ليس كمثله شيء و هو السميع البصير، لا يعزب عنه مثقال ذرّة في الأرض و لا في السماء و لا أصغر من ذلك و لا أكبر، يعلم ما في السماوات و ما في الأرض، ما يكون من نجوى ثلاثة إلّا هو رابعهم و لا خمسة إلّا هو سادسهم و لا أدنى من ذلك و لا أكثر إلّا هو معهم أينما كانوا.
(This is) because Allah-azwj is such, there is no place vacant from Him-azwj, nor is He-azwj in something, nor upon something, nor from something. His-azwj Chair extends to the skies and the earth. There is nothing like Him-azwj, and He-azwj is the Hearing, the Seeing. Neither is any weight of a particle hidden from Him-azwj in the earth, nor in the sky, nor anything smaller than that nor larger. He-azwj Knows what is in the skies and what is in the earth. There does not happen any counsel of three except He-azwj is their fourth, nor five except He-azwj is their sixth, nor any less than that nor more except He-azwj is with them wherever they may be’.
قال: فلمّا سمع الأسقف قوله، قال له: مدّ يدك فإنّي أشهد أن لا إله إلّا اللّه، و أنّ محمّدا رسول اللّه، و أنّك خليفة اللّه في أرضه و وصيّ رسوله، و أنّ هذا الجالس الغليظ الكفل المحبنطئ ليس هو لهذا المكان بأهل، و إنّما أنت أهله، فتبسّم الإمام عليه السلام.
He (the narrator) said, ‘When Al-Asqaf heard his-asws words, said to him-asws, ‘Extend your-asws hand, for I testify that there is no god except Allah-azwj, and that Muhammad-saww is a Rasool-saww, and you-asws are a Caliph of Allah-azwj in His-azwj earth and a successor-asws of His-azwj Rasool-saww, and that this one seated (on the pulpit) is the repugnant angry one thrower of his weight upon the people. He isn’t the one rightful of this, and rather you-asws are its rightful one’’.[124]
[بحار الأنوار: 10/ 58، حديث 3، عن فضائل ابن شاذان: 149- 151 باختلاف يسير]
29- ير: بإسناده عن أبي عمارة، عن أبي عبد اللّه عليه السلام، و بإسناده عن أبان بن تغلب، عنه عليه السلام: أنّ أمير المؤمنين عليه السلام لقي أبا بكر فاحتجّ عليه، ثم قال له: أ ما ترضى برسول اللّه صلّى اللّه عليه و آله بيني و بينك؟. قال: و كيف لي به؟،
By his chain, from Abu Amara, ‘From Abu Abdullah-asws, And Usman Bin Isa, and Aban Bin Taghlub, ‘From Abu Abdullah-asws, that Amir Al-Momineen-asws met Abu Bakr and argued against him, then said to him: ‘But, will you agree with Rasool-Allah-saww (being a judge) between me-asws and you?’ He said, ‘And how it be with me?’
فأخذ بيده و أتى مسجد قبا، فإذا رسول اللّه صلّى اللّه عليه و آله فيه، فقضى على أبي بكر، فرجع أبو بكر مذعورا، فلقى عمر فأخبره، فقال: تبا لك [مالك]! أ ما علمت سحر بني هاشم!.
So, he grabbed his hand and came to Masjid Quba and Rasool-Allah-saww was in it, and he-saww judged against Abu Bakr, and Abu Bakr returned terrified. Then he met Umar and informed him, and he said, ‘Damn you! But, do you not know the sorcery of the clan of Hashim-as?’’[125]
[بحار الأنوار: 6/ 247، حديث 81، عن بصائر الدرجات: 77 (294، حديث 2)]
30- ير: بإسناده عن أبي سعيد المكاري، عن أبي عبد اللّه عليه السلام، قال: إنّ أمير المؤمنين عليه السلام لقي [أتى] أبا بكر، فقال له: ما أمرك رسول اللّه صلّى اللّه عليه و آله أن تطيعني؟. فقال: لا، و لو أمرني لفعلت، قال: فانطلق بنا الى مسجد قبا،
By his chain from Abu Saeed Al-Makary, from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws met Abu Bakr and said to him: ‘Didn’t Rasool-Allah-saww order you to obey me-asws?’ He said, ‘No, and had he-saww ordered me, I would have done so’. He-asws said: ‘Let us go to Masjid Quba’.
[فانطلق معه] فإذا رسول اللّه صلّى اللّه عليه و آله يصلّي، فلما انصرف قال عليّ: يا رسول اللّه! إنّي قلت لأبي بكر: [ما] أمرك رسول اللّه أن تطيعني؟ فقال: لا، فقال رسول اللّه صلّى اللّه عليه و آله: [بلى] قد أمرتك فأطعه،
So, he went with him-asws and there was Rasool-Allah-saww. When he-saww was free, Ali-asws said: ‘O Rasool-Allah-saww! I-asws said to Abu Bakr: ‘Didn’t Rasool-Allah-saww order you to obey me-asws?’ He said, ‘No’. Rasool-Allah-saww said: ‘Yes, I-saww had ordered you, therefore obey him-asws!’
قال: فخرج، فلقي عمر و هو ذعر، فقال له: ما لك؟، فقال: قال رسول اللّه صلّى اللّه عليه و آله: كذا و كذا، قال: تبّا لأمّتك [لأمّته]، تترك [ولوك] أمرهم، أما تعرف سحر بني هاشم؟!.
He-asws said: ‘He went out and met Umar while he was disheartened, so he (Umar) said to him, ‘What is the matter with you?’ He said, ‘Rasool-Allah-saww said such and such’. He said, ‘Damn your community! You left their matter, do you not recognise the sorcery of the Clan of Hashim-as?’’[126]
[بحار الأنوار: 6/ 131، حديث 41، عن بصائر الدرجات: 296، حديث 9. و هناك تسع روايات أخر في الباب الخامس من الجزء السادس من البصائر، فراجعها]
31- ير: أحمد بن إسحاق، عن الحسن بن عبّاس بن جريش، عن أبي جعفر عليه السلام، قال: سأل أبا عبد اللّه عليه السلام رجل من أهل بيته عن سورة إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ، فقال: ويلك سألت عن عظيم، إيّاك و السؤال عن مثل هذا، فقام الرجل،
Ahmad bin Is’haq, from Al Hassan Bin Abbas Bin Jareesh,
‘From Abu Ja’far-asws having said: ‘Abu Abdullah-asws was asked from a family member about Surah: Surely, We Revealed it during the Night of Pre-determination [97:1] (Surah Al-Qadr). He-asws said: ‘Woe be unto you! You have asked me about a great matter. Beware of asking about the like of this!’ So, the man stood up (and left).
قال: فأتيته يوما فأقبلت عليه، فسألته، فقال: إِنَّا أَنْزَلْناهُ نور عند الأنبياء و الأوصياء لا يريدون حاجة من السماء و لا من الأرض إلّا ذكروها لذلك النّور فأتاهم بها،
He-asws said: ‘I-asws came to him-asws one day and faced towards him-asws and asked him-asws. He-asws said: ‘Surely We Revealed it as Noor with the Prophets-as and the successors-asws. They do not want any need from the sky nor from the earth except they-asws mention it to that Noor, and he brings it to them-asws.
فإنّ ممّا ذكر عليّ بن أبي طالب عليه السلام من الحوائج أنّه قال لأبي بكر يوما: لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ ..، فاشهد أنّ رسول اللّه صلّى اللّه عليه و آله مات شهيدا، فإيّاك أن تقول: إنّه ميّت، و اللّه ليأتينّك، فاتّق اللّه إذا جاءك الشيطان غير متمثّل به.
It is from what Ali-asws Bin Abu Talib-asws mentioned from the needs that he-asws said to Abu Bakr one day: And do not reckon those who are killed in Allah’s Way as dead; but, they are alive being sustained in the Presence of their Lord [3:169]. So, I-asws hereby testify that Rasool-Allah-saww passed away as a martyr, therefore beware of saying he-asws died. By Allah-azwj! He-saww does come to you, so fear Allah-azwj when the Satan-la comes to you, for he-la cannot resemble him-saww’.
فبعث به أبو بكر، فقال: إن جاءني و اللّه أطعته و خرجت ممّا أنا فيه،
Abu Bakr sent him-asws away and said, ‘By Allah-azwj if he-saww comes to me, I will obey him-saww and exit from what I am in’.
قال: و ذكر أمير المؤمنين عليه السلام لذلك النّور فعرج إلى أرواح النبيّين، فإذا محمّد صلّى اللّه عليه و آله قد ألبس وجهه ذلك النّور و أتى و هو يقول: يا أبا بكر آمن بعليّ عليه السلام و بأحد عشر من ولده إنّهم مثلي إلّا النبوّة، و تب إلى اللّه بردّ ما في يديك إليهم، فإنّه لا حقّ لك فيه، قال: ثمّ ذهب فلم ير.
He-asws said: ‘And Amir Al-Momineen-asws mentioned to that Noor and it ascended to the souls of the Prophets-as, and there was Muhammad-saww having worn the face of the Noor and he-saww came and said: ‘O Abu Bakr! Believe in Ali-asws and in eleven from his-asws sons-asws. They-asws are like me-asws except for the Prophet-hood and repent to Allah-azwj by returning what is in your hands to them-asws, for there is no right for you in it’. Then he-saww went and was not seen.
فقال أبو بكر: أجمع الناس فأخطبهم بما رأيت و أبرأ إلى اللّه ممّا أنا فيه إليك يا علي- على أن تؤمنني، قال: ما أنت بفاعل، و لو لا أنّك تنسى ما رأيت لفعلت،
Abu Bakr said, ‘Gather the people, for I want to address them with what I have seen and disavow to Allah-azwj from what I am in to you-asws, O Ali-asws, and you-asws grant me security’. He-asws said: ‘You will not be doing it, and if you do not forget what you have seen, do so’.
قال: فانطلق أبو بكر إلى عمر و رجع نور إنّا أنزلناه إلى عليّ عليه السلام، فقال له: قد اجتمع أبو بكر مع عمر، فقلت: أو علم النّور؟ قال: إنّ له لسانا ناطقا و بصرا نافذا يتجّسس الأخبار للأوصياء و يستمع الأسرار، و يأتيهم بتفسير كلّ أمر يكتتم به أعداؤهم.
He-asws said: ‘Abu Bakr went to Umar and Noor of Surah Al-Qadr returned to Ali-asws and said to him-asws: ‘Abu Bakr has gathered with Umar’. I said, ‘Or the Noor knows?’ He-asws said:’ There is a speaking tongue for it and penetrating vision investigating the news for the successors-asws and hears the secrets and comes to them-asws with the interpretation of every matter their-asws enemies are concealing with.
فلمّا أخبر أبو بكر الخبر عمر قال: سحرك، و إنّها لفي بني هاشم لقديمة،
When Abu Bakr informed Umar the news, he said, ‘You are under a spell and it has been in the Clan of Hashim-asws since ancient times’.
قال: ثمّ قاما يخبران الناس، فما دريا ما يقولان، قلت: لماذا؟. قال: لأنّهما قد نسياه، و جاء النّور فأخبر عليّا عليه السلام خبرهما، فقال: بعدا لهما كما بعدت ثمود.
He-asws said: ‘Then they stood up informing the people but did not know what they should be saying’. I said, ‘They had both forgotten it, and the Noor came and informed Ali-asws of their news. He-asws said: ‘Remoteness for them is like the remoteness of Samood (A community Punished by Allah-azwj)’’.[127]
[بحار الأنوار: 25/ 51- 52، حديث 12، عن بصائر الدرجات: 80].
32- قال العلّامة المجلسي في بحاره: 42/ 55 تحت باب 117 ما ورد من غرائب معجزاته عليه السلام بالأسانيد الغريبة، في أنّه وجده في بعض الكتب، و فيه: .. فقال عليه السلام: يا ملائكة ربّي! ائتوني الساعة بإبليس الأبالسة و فرعون الفراعنة،
The Allama Al-Majlisi in his Bihar V 42/55 beneath chapter 117, what is reported from his-asws strange miracles, by the strange chains, regarding that he found in one of the books, and is it – ‘He (Ali-asws) said: ‘O Angels of my-asws Lord-azwj! Bring me-asws right now the Iblees-la of the Iblees’s-la and the Pharaoh-la of the Pharaohs-asws!’
قال: فو اللّه ما كان بأسرع من طرفة عين حتى أحضروه عنده … فقالت الملائكة: يا خليفة اللّه! زد الملعون لعنة و ضاعف عليه العذاب …
He (the narrator) said, ‘By Allah-azwj! It was not much quicker than the blink of an eyes until they were presented in his-asws presence. The Angels said, ‘O caliph of Allah-azwj! Increase the accursed one with curses and double the punishment upon him!’
قال: فلما جرّوه بين يديه قام و قال: واويلاه من ظلم آل محمد! واويلاه من اجترائي عليهم!، ثم قال: يا سيّدي! ارحمني فإنّي لا أحتمل هذا العذاب،
He (the narrator) said, ‘When they dragged him in front of him-asws, he stood and said, ‘O doom from having oppressed Progeny-asws of Muhammad-saww! O doom from my having been audacious upon them-asws!’ Then he said, ‘My Master-asws! Have mercy on me, for I cannot bear this punishment’.
فقال عليه السلام: لا رحمك اللّه و لا غفر لك، أيّها الرجس النجس الخبيث المخبث الشيطان،
He-asws said: ‘Neither will Allah-azwj have Mercy on you nor will He-azwj Forgive for you, O you, filth, unclean, wicked, worse Satan-la!’
ثم التفت إلينا و قال عليه السلام: أنتم تعرفون هذا باسمه و جسمه؟. قلنا: نعم يا أمير المؤمنين، فقال عليه السلام: سلوه حتى يخبركم من هو، فقالوا: من أنت؟. فقال: أنا إبليس الأبالسة و فرعون هذه الأمّة، أنا الذي جحدت سيّدي و مولاي أمير المؤمنين و خليفة ربّ العالمين و أنكرت آياته و معجزاته … الى آخره.
Then he-asws turned towards us and he-asws said: ‘Do you know this one by his name and his physique?’ We said, ‘Yes, O Amir Al-Momineen-asws!’ He-asws said: ‘Ask him until he informed you all, who he is’. They said, ‘Who are you?’ He said, ‘I (Umar Bin Al Khattab) am Iblees-la of the Iblees’s-la, and Pharaoh-la of the Pharaohs-la of this community. I am the one who rejected my Master-asws Amir Al-Momineen-asws, and caliph of Lord-azwj of the worlds, and denied his-asws Signs, and his-asws miracles’ – up to its end’’.[128]
و ممّا ورد في عثمان:
And from what is reported regarding Usman –
33- فس: عَبَسَ وَ تَوَلَّى* أَنْ جاءَهُ الْأَعْمى، قال: نزلت في عثمان و ابن أمّ مكتوم، و كان ابن أمّ مكتوم مؤذّن رسول اللّه صلّى اللّه عليه و آله و كان أعمى، و جاء الى رسول اللّه صلّى اللّه عليه و آله و عنده أصحابه و عثمان عنده، فقدمه رسول اللّه صلّى اللّه عليه و آله على عثمان، فعبس عثمان وجهه و تولّى عنه،
Tafseer Al-Qummi – He frowned and turned around [80:1] When the blind man came to him [80:2]. He (Ali Bin Ibrahim) said, ‘It was Revealed regarding Usman and Ibn Am Maktoum. And Ibn Am Maktoum used to be a Muezzin for the Rasool-Allah-saww, and he was blind. So (one day) he came to the Rasool-Allah-saww, and in his-saww presence were his-saww companions, and Usman was (also) in his-saww presence. Rasool-Allah-saww led him (to sit) higher than Usman. Usman frowned his face and turned away from him.
فأنزل اللّه: عَبَسَ وَ تَوَلَّى يعني: عثمان؛ أَنْ جاءَهُ الْأَعْمى وَ ما يُدْرِيكَ لَعَلَّهُ يَزَّكَّى أي يكون طاهرا زكى، أَوْ يَذَّكَّرُ قال: يذكّره رسول اللّه صلّى اللّه عليه و آله فَتَنْفَعَهُ الذِّكْرى،
Allah-azwj Revealed: He frowned and turned around [80:1] – Meaning Usman. When the blind man came to him [80:2] And what would make you realise, perhaps he would purify himself? [80:3] – i.e. become clean, pure, Or pay heed [80:4]. He-asws said: ‘Rasool-Allah-saww would remind him, so the Zikr would benefit him? [80:4].
ثم خاطب عثمان، فقال: أَمَّا مَنِ اسْتَغْنى* فَأَنْتَ لَهُ تَصَدَّى، قال: أنت إذا جاءك غني تتصدّى له و ترفعه وَ ما عَلَيْكَ أَلَّا يَزَّكَّى أي لا تبالي زكيّا كان أو غير زكّي اذا كان غنيّا،
Then He-azwj Addressed Usman, so He-azwj Said: As for one who (thinks he) is needless [80:5] So you face up to him [80:6]. He-asws said: ‘You (Usman), if a rich man comes to you, you address him and appreciate him. And what is upon you if he does not purify? [80:7] – i.e., you (Usman) would not have cared whether he was purified or without purification, if he was rich.
وَ أَمَّا مَنْ جاءَكَ يَسْعى يعني ابن أمّ مكتوم وَ هُوَ يَخْشى* فَأَنْتَ عَنْهُ تَلَهَّى أي تلهو و لا تلتفت اليه.
And as to one who comes to you striving [80:8] -Meaning Ibn Am Maktoum. And he is fearing [80:9] So you are distracting yourself away from him [80:10], i.e. you play around, and are not turning towards him’’.[129]
[بحار الأنوار: 17/ 85، حديث 13، عن تفسير القمي: 711- 712 (2/ 404- 405)].
34- فس: يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا نزلت في عثكن يوم الخندق، و ذلك أنّه مرّ بعمّار ابن ياسر و هو يحفر الخندق و قد ارتفع الغبار من الحفر فوضع عثكن كمّه على أنفه و مرّ، فقال عمّار:
| لا يستوي من يبتني المساجدا | يظلّ فيها راكعا و ساجدا | |
| كمن يمرّ بالغبار حائدا | يعرض عنه جاحدا معاندا |
Tafseer Al-Qummi – They think they are conferring a favour upon you if they become Muslims [49:17] – It was Revealed regarding Askan on the day of Al-Khandaq, and that is because he passed by Ammar Bin Yasser-ra and he-ra was digging the trench and the dust had raised from the digging. So, Askan placed his sleeve upon his nose and passed on. So Ammar-ra said (a poem), ‘They are not the same, one who builds the Masjids to shade therein the performers of Rukuu and Sajdah, like the one who passes by the dust defiantly, turning away from it fighting, obstinately.
فالتفت إليه عثكن فقال: يابن السوداء! إيّاي تعني؟ ثمّ أتى رسول اللّه صلّى اللّه عليه و آله فقال له: لم ندخل معك لتسبّ أعراضنا، فقال له رسول اللّه صلّى اللّه عليه و آله: قد أقلتك إسلامك فاذهب،
Askan turned towards him and said, ‘O Ibn Al-Sowda! Is it me you mean?’ Then he came to Rasool-Allah-saww and said, ‘We did not enter (into Al-Islam) to be with you-saww for our honour to be insulted’. Rasool-Allah-saww said to him: ‘You Islam has killed you’. He went away.
فأنزل اللّه عزّ و جلّ: يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لا تَمُنُّوا عَلَيَّ إِسْلامَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلْإِيمانِ إِنْ كُنْتُمْ صادِقِينَ أي ليس هم صادقين، إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّماواتِ وَ الْأَرْضِ وَ اللَّهُ بَصِيرٌ بِما تَعْمَلُونَ (الحجرات: 17- 18).
Allah-azwj Mighty and Majestic Revealed: They think they are conferring a favour upon you if they become Muslims. Say, ‘You professing Islam does not confer a favour upon me, but Allah Confers a Favour upon you if He Guides you to the Eman, if you were truthful [49:17] – i.e., they were not truthful, Surely, Allah knows the unseen matters of the skies and the earth; and Allah Sees what you do [49:18]’’.[130]
[بحار الأنوار: 20/ 243، حديث 7، عن تفسير القمي: 2/ 322 (الحجرية: 642)].
35، 36- ختص، ير: بإسناده عن بعض أصحابنا، قال: كان رجل عند أبي جعفر عليه السلام من هذه العصابة يحادثه في شيء من ذكر عثمان، فإذا وزغ قد قرقر من فوق الحائط، فقال أبو جعفر عليه السلام: أتدري ما يقول؟. قلت: لا. قال: يقول: لتكفنّ عن ذكر عثمان أو لأسبنّ عليّا.
(The books) ‘Al Ikhtisaas’ (and) ‘Basaair Al Darajaat’ – Al Hajjal, from Al luluie, from Ibn Sinan, from Fuzeyl Al Awr, from one of our companions who said,
‘There was a man from this group in the presence of Abu Ja’far-asws discussing with him-asws regarding something from the mention of Usman, and there was a lizard which had uttered from above the wall. Abu Ja’far-asws said: ‘Do you know what it is saying?’ I said, ‘No’. He-asws said: ‘It is saying, ‘Either you refrain from mentioning Usman or I-asws will revile Ali-asws’’.[131]
[بحار الأنوار: 27/ 267 برقم 15، عن الاختصاص: 301، و بصائر الدرجات: 103 (الجزء السابع، باب 16، ص 373)]
37- نهج: و من كلام له عليه السلام في معنى طلحة بن عبيد اللّه: قد كنت و ما أهدّد بالحرب و لا أرهب بالضرب و أنا على ما قد وعدني ربّي من النّصر، و اللّه ما أستعجل متجرّدا للطلب بدم عثمان إلّا خوفا من أن يطالب بدمه، لأنّه [كان] مظنّته و لم يكن في القوم أحرص عليه منه، فأراد أن يغالط بما أجلب فيه ليلتبس الأمر و يقع الشكّ.
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws: ‘And I-asws was such, I-asws wasn’t afraid of the war nor scared of striking, and I-asws as upon what my-asws Lord-azwj has Promised me-asws of the Help. By Allah-azwj! He (Talha) had hastened unsheathing his sword to seek the blood of Usman only out of fear from his blood being sought against him, because he had thought of it (being a caliph), and there did not happen to be anyone among the people greedier upon it that him. Thus, he intended to mislead due with what he had clamoured regarding it to confuse the matter and the doubts to occur.
و واللّه ما صنع في أمر عثمان واحدة من ثلاث؛ لئن كان ابن عفّان ظالما كما كان يزعم- لقد كان ينبغي له أن يؤازر قاتليه أو ينابذ ناصريه.
And, by Allah-azwj! He did not do regarding the matter of Usman one of the three – If the son of Affan was an oppressor just as he had claimed, it would have been befitting for him that he backs his killer or disassociated from his helpers.
و لئن كان مظلوما؛ لقد كان ينبغي له أن يكون من المنهنهين عنه و المعذرين فيه.
And if he (Usman) was an oppressed, it would have been befitting for him (Talha) that he happens to be from the ones defending from him and the ones offering excuses regarding him.
و لئن كان في شكّ من الخصلتين؛ لقد كان ينبغي له أن يعتزله و يركد جانبا و يدع الناس معه، فما فعل واحدة من الثلاث و جاء بأمر لم يعرف بابه و لم تسلم معاذيره.
And if he (Talha) was in doubt from the two characteristics, it would been befitting for him that he isolates himself and do not takes any of the two sides and leave the people to deal with him. But, he did not do even one of the three, and he came with a matter, the door of which is not recognised and its excuse is not acceptable’’.[132]
[بحار الأنوار: 34/ 95، حديث 65، و رواه السيّد الرضيّ رفع اللّه مقامه في المختار (174) من كتاب نهج البلاغة، صبحي صالح: 249، و محمد عبده: 2/ 88- 89]
و ممّا ورد فيهما أو فيهم ..:
And from is reported regarding them both or regarding them
38- فس: أبي، عن الحسين بن خالد، عن أبي الحسن الرضا عليه السلام ..، و ساق الحديث الى أن قال: قلت: الشَّمْسُ وَ الْقَمَرُ بِحُسْبانٍ؟. قال: هما بعذاب اللّه. قلت: الشمس و القمر يعذّبان؟.
Tafseer Al-Qummi – My father, from Al Husayn Bin Khalid, from Abu Al Hassan Al Reza-asws – and he continued up to he said, ‘‘(What about): [55:5] The sun and the moon follow a Reckoning?’ He-asws said: ‘They would both be Punished.’ I said, ‘The sun and the moon would be Punished?’
قال: سألت عن شيء فأيقنه؛ إنّ الشمس و القمر آيتان من آيات اللّه يجريان بأمره، مطيعان له، ضوؤهما من نور عرشه، و حرّهما من جهنم،
He-asws said: ‘If you ask about something, then perfect it. Surely the sun and the moon are two Signs from the Signs of Allah, flowing by His-azwj Command, obedient to Him-azwj. Their illumination is from the Light of His-azwj Throne and their bodies are from Hell.
فإذا كانت القيامة عاد الى العرش نورهما و عاد الى النار حرّهما، فلا يكون شمس و لا قمر، و إنّما عناهما لعنهما اللّه، أو ليس قد روى الناس أنّ رسول اللّه صلّى اللّه عليه و آله قال: الشمس و القمر نوران في النار؟.
So, when it would be the Day of Judgment, both their lights would return to the Throne, and their bodies would return to the Fire. Thus, they would neither happen to be a sun nor a moon. And rather, what is meant are those two (Abu Bakr and Umar), Allah-azwj has Cursed them both. Aren’t the people reporting that Rasool-Allah-saww said: ‘The sun and the moon are two lights in the Fire?’ I said, ‘Yes’.
قلت: بلى. قال: أما سمعت قول الناس: فلان و فلان شمس هذه الأمّة و نورها؟ فهما في النار، و اللّه ما عنى غيرهما. الخبر.
He-asws said: ‘And have you not heard the words of the people, ‘So and so, and so and so (Abu Bakr and Umar) are two suns of this community and their light?’ So, these two are in the Fire, and Allah-azwj has not Meant (anything else) other than these two’’.[133]
[بحار الأنوار: 7/ 120، حديث 58، عن تفسير القمي: 658 (2/ 243).
39- فس: بإسناده عن الفضيل، عن أبي جعفر عليه السلام في قول اللّه تبارك و تعالى: يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ (الإسراء: 71)، قال: يجيء رسول اللّه صلّى اللّه عليه و آله في قرنه، و عليّ في قرنه، و الحسن في قرنه، و الحسين في قرنه [في المصدر: فرقة، في الجميع]، و كلّ من مات بين ظهراني قوم جاؤوا معه.
Tafseer Al-Qummi – From Al-Mufazzal, from Abu Ja’far-asws regarding Words of Allah-azwj Blessed and Exalted: On the Day (of Qiyamah), We will be Calling every human being with their Imam [17:71]. He said, ‘Rasool-Allah-saww would come among his-saww generation, and Ali-asws among his-asws generation, and Al-Hassan-asws among his-asws generation, and Al-Husayn-asws among his-asws generation, and everyone who dies in the midst of a people would come with him-asws’.
قال علي بن ابراهيم: قال: ذلك يوم القيامة، ينادي مناد: ليقم أبو بكر و شيعته، و عمر و شيعته، و عثمان و شيعته، و عليّ و شيعته،
Ali Bin Ibrahim said, ‘That is the Day of Al-Qiyamah. A called would call out: “Let Abu Bakr and his loyalists stand up! And Umar and his loyalists! And Umsan and his loyalists! And Ali-asws and his-asws loyalitst (Shias)!”
قوله: و لا يُظْلَمُونَ فَتِيلًا، قال: الجلدة التي في ظهر النواة.
His-azwj Words: and they would not be wronged (even) the husk of a date stone [17:71], he said, ‘The skin which is in the back of the date stone’’.[134]
[بحار الأنوار: 8/ 9- 10، من حديث 1، عن تفسير القمي: 385 (2/ 23)]
40- فس: أَ لَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ بَلِ اللَّهُ يُزَكِّي مَنْ يَشاءُ، قال: هم الذين سمّوا أنفسهم بالصدّيق و الفاروق و ذي النورين.
Tafseer Al-Qummi – Have you not seen those who (claim they) are purifying themselves? But Allah Purifies the one He so Desires to, [4:49], he said, ‘They are those who named themselves with the Siddique (Abu Bakr), and Al-Farouq (Umar), and Zul Nurayn (Usman).
قوله: لا يُظْلَمُونَ فَتِيلًا، قال: القشرة التي تكون على النواة، ثم كنّى عنهم، فقال: انْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ و هم هؤلاء الثلاثة.
His-azwj Words: and they shall not be wronged (by even) the husk of a date stone [4:49], he said, ‘The husk is the crust that happens to be upon the core (of a date). Then He-azwj Metaphored about them, so He-azwj Said: Look how they are fabricating the lie upon Allah – and they are those three.
و قوله: أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُؤْمِنُونَ بِالْجِبْتِ وَ الطَّاغُوتِ وَ يَقُولُونَ لِلَّذِينَ كَفَرُوا هؤُلاءِ أَهْدى مِنَ الَّذِينَ آمَنُوا سَبِيلًا. ..
And His-azwj Words: Have you not seen those Given a portion of the Book? They are believing in the false god and the tyrant, and they are saying to those who are committing Kufr, ‘They are more guided of the way than those who are believing’. [4:51]’.
و قد روى فيه أيضا- أنّها نزلت في الذين غصبوا آل محمّد حقّهم و حسدوا منزلتهم … ثم قال: أَمْ يَحْسُدُونَ النَّاسَ يعني بالناس هنا أمير المؤمنين و الأئمة عليهم السلام عَلى ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً (النساء: 51 و 54) و هي الخلافة بعد النبوة، و هم الأئمة عليهم السلام.
And it has been reported as well that it was Revealed regarding those who usurped the Progeny-asws of Muhammad-saww of their-asws rights, and they envied their-asws status. Then He-azwj Said: Or are they envying the people – meaning by the ‘people’ over here Amir Al-Momineen-asws and the Imams-asws – upon what Allah has Given them from His Grace? So, We have Given the Progeny of Ibrahim, the Book and the Wisdom, and have Given them a grand kingdom [4:54], and it is the Caliphate after the Prophet-hood, and they are the Imams-asws’’.[135]
[بحار الأنوار: 9/ 193- 194، حديث 37، عن تفسير القمي: 128- 129 (1/ 141)].
41- فس: بإسناده عن علي بن حمزة، عن أبي عبد اللّه عليه السلام، قال: ما بعث اللّه رسولا إلّا و في وقته شيطانان يؤذيانه و يفتنانه و يضلّان الناس بعده، فأمّا الخمسة أولو العزم من الرسل: نوح و ابراهيم و موسى و عيسى و محمّد صلّى اللّه عليهم،
Tafseer Al-Qummi – By his chain from Ali Bin Hamza, from ‘From Abu Abdullah-asws having said: ‘Allah-azwj did not Send any Rasool-as except and during his-as time there were two Satans-la hurting him-as and straying the people after him-as. As for the five Determined Ones (Ul Al Azm) from the Rasools-as – Noah-as, and Ibrahim-as, and Musa-as, and Isa-as and Muhammad-saww –
و أما صاحبا نوح؛ فقيطيفوس و خرام، و أما صاحبا ابراهيم؛ فمكيل ورذام، و أما صاحبا موسى؛ فالسامريّ و مرعقيبا، و أما صاحبا عيسى؛ فمولس و مريسا، و أما صاحبا محمّد؛ فحبتر و زريق.
The two companions (Satans-la) of Noah-as, were Faytayfous and Hazaam; and as for the two companions (Satans-la) of Ibrahim-as, were Makeel and Razam; and as for the two companions (Satans-la) of Musa-as, were Al-Samiry and Maraqeyba; and as for two companions (Satans-la) of Isa-as, were Paul and Mareysa; and as for two companions (Satans-la) of Muhammad-saww, were Hibter (Abu Bakr) and Zarqa (Umar)’’.[136]
[بحار الأنوار: 13/ 212، حديث 5، عن تفسير القمي: 422].
42- فس: بإسناده عن صالح بن سهل الهمداني، قال: سمعت أبا عبد اللّه عليه السلام يقول في قول اللّه: اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ … الى أن قال: أَوْ كَظُلُماتٍ فلان و فلان فِي بَحْرٍ لُجِّيٍّ يَغْشاهُ مَوْجٌ يعني نعثل، مِنْ فَوْقِهِ مَوْجٌ … طلحة و الزبير، ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ معاوية وفتن بني أميّة،
Tafseer Al Qummi – Muhammad Bin Hammam, from Salih Bin Sahl Al Hamdany who said,
‘I heard Abu Abdullah-asws saying: regarding the Words of Allah-azwj Mighty and Majestic: Allah is Light of the skies and the earth. [24:35] – up to he-asws said: ‘Or like the darkness [24:40] -so and so and so and so (Abu Bakr and Umar), in the fathomless ocean, a wave covers it -meaning Na’sal (Usman), from above a wave – Talha and Al-Zubeyr, darkness on top of each other – Muawiya and Yazeed and the strife of the clan of Umayya.
إِذا أَخْرَجَ المؤمن، يَدَهُ في ظلمة فتنتهم، لَمْ يَكَدْ يَراها وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ (النور: 35- 40) فما له من إمام يوم القيامة يمشي بنوره ..
When he – the Momin, holds out his hand – in the darkness of their Fitna, he almost cannot see it; And one for whom Allah does not Make light to be for him – of the Imams-asws from the sons-asws of (Syeda) Fatima-asws then there would be no light for him [24:40] of an Imam-asws, on the Day of Qiyamah, to walk by his-asws light’.[137]
[بحار الأنوار: 23/ 304- 305، حديث 1، عن تفسير القمي: 2/ 106].
43- فس: بإسناده عن الحسين بن خالد، عن الرضا عليه السلام … و قوله: فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ* قال: في الظاهر مخاطبة الجنّ و الإنس، و في الباطن فلان و فلان.
Tafseer A- Qummi – By his chain from Al-Husayn Bin Khalid, from Al-Reza-asws: ‘And His-azwj Words: So which of the Favours of your Lord with you two belie? [55:13], he-asws said: ‘In its apparent it addresses the Jinn and the human beings, and in its hidden (it addresses) that one and that one (Abu Bakr and Umar)’’.[138]
[بحار الأنوار: 24/ 68، من حديث 1، عن تفسير القمي: 658- 659 (2/ 344)].
44- فس: بإسناده عن ابن كثير، عن أبي عبد اللّه عليه السلام في قوله: حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ (الحجرات: 7) يعني أمير المؤمنين عليه السلام (وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ الأوّل و الثاني و الثالث.
Tafseer Al-Qummi – By his chain from Ibn Kaseer, from Abu Abdullah-asws regarding His-azwj Words: But, Allah Endeared the Eman to you and Adorned it in your hearts [49:7] – meaning Amir Al-Momineen-asws: and Caused you to dislike the Kufr, and the transgression, and the disobedience. [49:7] – the first (Abu Bakr), and the second (Umar) and the third (Usman)’’.[139]
[بحار الأنوار: 35/ 336 حديث 1، عن تفسير علي بن ابراهيم: 640 (2/ 319)، و فيه: فلان و فلان و فلان].
45- و بهذا الإسناد عن عبد الرحمن، قال: سألت الصادق عليه السلام عن قوله: أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ؛ قال: أمير المؤمنين و أصحابه كَالْمُفْسِدِينَ فِي الْأَرْضِ؛ حبتر و زريق و أصحابهما أَمْ نَجْعَلُ الْمُتَّقِينَ؛ أمير المؤمنين و أصحابه كَالْفُجَّارِ؛ حبتر و دلام و أصحابهما،
And by this chain from Abdul Rahman who said, ‘Or should We Make those who believe and do righteous deeds [38:28], he-asws said: ‘Amir-Al-Momineen-asws and his-asws companions, to be like the mischief-makers in the earth? – Hibter (Abu Bakr) and Zareeq (Umar) and the companions of these two, or Make the pious ones –Amir Al-Momineen-asws and his-asws companions, to be like the immoral? Hibter (Abu Bakr), and Dalam (Umar), and the companions of these two.
كِتابٌ أَنْزَلْناهُ إِلَيْكَ مُبارَكٌ لِيَدَّبَّرُوا آياتِهِ؛ هم أمير المؤمنين و الأئمّة عليهم السلام وَ لِيَتَذَكَّرَ أُولُوا الْأَلْبابِ؛ فهم أولو الألباب، قال: و كان أمير المؤمنين عليه السلام يفتخر بها و يقول: ما أعطي أحد قبلي و لا بعدي مثل ما أعطيت.
(It is) a Blessed Book We Revealed to you, so they may ponder over its Signs [38:29] – Amir Al-Momineen-asws and the Imams-asws, and the ones of understanding would heed [38:29], and they-asws are the people of the insight. And Amir Al-Momineen-asws used to pride and say: ‘No one has been Given before me-asws, nor will he be Given after me-asws, like what I-asws have been Given’’.[140]
[بحار الأنوار: 35/ 336 ذيل حديث 1، و انظر بيان المصنّف رحمه اللّه، عن تفسير القمي: 565 (2/ 234)].
46- فس: بإسناده عن أبي حمزة، عن أبي جعفر عليه السلام، قال: نزلت هاتان الآيتان هكذا، قول اللّه: حَتَّى إِذا جاءانا يعني فلانا و فلانا يقول أحدهما لصاحبه حين يراه: يا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
Tafseer Al Qummi, by his chain from Abu Hamza Al-Sumaly,
‘From Abu Ja’far-asws having said; ‘These two Verses were Revealed like this – The Words of Allah-azwj: Until when he comes to Us [43:38] – Meaning so and so, and so and so (Abu Bakr and Umar), he will say, one of them to the other, ‘Oh! If only between me and you was the distance of the east and the west!’ So evil is the associate [43:38].
فقال اللّه تعالى لنبيّه: قل لفلان و فلان و أتباعهما: لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ آل محمّد حقّهم أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ
Allah-azwj Said to His-azwj Prophet-saww: Say to so and so, and so and so (Abu Bakr and Umar) and the followers of these two: And it will never profit you today, since you were unjust – to the Progeny-asws of Muhammad-saww of their-asws rights, You are (now) sharers in the Punishment [43:39].
ثمّ قال اللّه لنبيّه: أَ فَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ وَ مَنْ كانَ فِي ضَلالٍ مُبِينٍ* فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ يعني من فلان و فلان،
Then He-azwj Said to His-azwj Prophet-saww: So, can you make the deaf to hear, or guide the blind and the one who was in clear straying? [43:40] So if We were to Take you away, We would still Take Revenge from them [43:41], Meaning from so and so, and so and so (Abu Bakr and Umar).
ثمّ أوحى اللّه إلى نبيّه: فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ في عليّ إِنَّكَ عَلى صِراطٍ مُسْتَقِيمٍ يعني إنّك على ولاية عليّ، و عليّ هو الصراط المستقيم.
Then Allah-azwj Revealed to His-azwj Prophet-saww: Therefore adhere with that which is Revealed unto you [43:43] – regarding Ali-asws, surely you are upon a Straight Path [43:43] – Meaning, you-saww are upon the Wilayah of Ali-asws, and Ali-asws, he-asws is the Straight Path’’.[141]
[بحار الأنوار: 35/ 368، حديث 11، عن تفسير القمي: 612 (2/ 286)].
47- فس: بإسناده عن حمّاد، عن أبي عبد اللّه عليه السلام … و قوله: الَّذِينَ يَحْمِلُونَ الْعَرْشَ يعني رسول اللّه صلّى اللّه عليه و آله و الأوصياء من بعده يحملون علم اللّه وَ مَنْ حَوْلَهُ يعني الملائكة يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يُؤْمِنُونَ بِهِ وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا يعني شيعة آل محمّد
Tafseer Al-Qummi – By his chain from Hammad, from Abu Abdullah-asws ‘And His-azwj Words: Those who are holding the Throne [40:7] – means Rasool-Allah-saww and the successors-asws from after him-saww, are carrying the Knowledge of Allah-azwj, and ones around -Meaning the Angels, are Glorifying with Praise of their Lord and are believing in Him and are seeking Forgiveness for those who believe – Meaning the Shias of the Progeny-asws of Muhammad-saww.
رَبَّنا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَ عِلْماً فَاغْفِرْ لِلَّذِينَ تابُوا من ولاية فلان و فلان و بني أميّة وَ اتَّبَعُوا سَبِيلَكَ أي ولاية وليّ اللّه وَ قِهِمْ عَذابَ الْجَحِيمِ
‘O Lord! Your Mercy and Knowledge Extends to all things, therefore Forgive those who repent -from the wilayah of so and so, and so and so (Abu Bakr and Umar), and the clan of Umayya, and follow Your Way, i.e., the Wilayah of Ali-asws, the Guardian from Allah-azwj – and Save them from the Punishment of the Blazing Fire!’ [40:7].
الى قوله: الْحَكِيمُ يعني من تولّى عليّا عليه السلام، فذلك صلاحهم وَ قِهِمُ السَّيِّئاتِ وَ مَنْ تَقِ السَّيِّئاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ يعني يوم القيامة وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (المؤمن: 7 و 8) لمن نجّاه اللّه من هؤلاء يعني ولاية فلان و فلان.
Up to His-azwj Words: the Wise [40:8] – meaning the one who have Wilayah of Ali-asws, so that is their correction, And Save them from evil deeds, and the one You Save from the evil deeds on this Day, so You have been Merciful to him, – meaning on the Day of Qiyamah – and that, it is the mighty success [40:9] for the one who Allah-azwj Rescues, from those – meaning wilayah of so and so (Abu Bakr) and so and so (Umar)’’.[142]
[بحار الأنوار: 68/ 78 حديث 139، عن تفسير القمي: 583 (2/ 255)]
48- فس: قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ.. قال: الفلق جبّ في جهنّم يتعوّذ أهل النار من شدّة حرّه، سأل اللّه أن يأذن له أن يتنفس، فأذن له، فتنفّس فأحرق جهنّم.
Tafseer Al-Qummi – Say: ‘I seek Refuge with Lord of Al-Falaq [113:1]. He said, ‘Al-Falaq is a pit in Hell. The people of the Fire would be seeking Refuge from the intensity of its heat. It will ask Allah-azwj to Permit for it to exhale. He would Permit for it. It will exhale and inflame Hell’.
قال: و في ذلك الجبّ صندوق من نار يتعوّذ أهل تلك الجبّ من حرّ ذلك الصندوق، و هو التابوت، و في ذلك التابوت ستة من الأولين و ستة من الآخرين؛
He said, ‘And in that pit there is a coffin of fire. The people of that pit would be seeking Refuge from the heat of that coffin, and it is the sarcophagus, and in that sarcophagus will be six from the former ones and six from the latter ones.
فأما الستة من الأولين …، و أما الستة من الآخرين؛ فهو الأول و الثاني و الثالث و الرابع و صاحب الخوارج و ابن ملجم.
As for the six from the former ones’ – ‘And as for the six from the latter ones, it would be the first (Abu Bakr), and the second (Umar), and the third (Usman), and the fourth (Muawiya), and the leader of the Kharijites and Ibn Al-Muljim-la’’.[143]
[بحار الأنوار: 8/ 296، حديث 46، عن تفسير القمي: 743- 744 (2/ 449)].
49- شي: بإسناده عن أبي بصير، قال: يؤتى بجهنّم لها سبعة أبواب؛ بابها الأول للظالم؛ و هو زريق، و بابها الثاني؛ لحبتر، و الباب الثالث؛ للثالث، و الرابع؛ لمعاوية، و الباب الخامس؛ لعبد الملك، و الباب السادس؛ لعسكر بن هوسر، و الباب السابع؛ لأبي سلامة، فهم (خ. ل: فهي) أبواب لمن اتّبعهم.
Tafseer Al Ayyashi, by his chain from Abu Baseer,
(Ja’far Bin Muhammad-asws having said): ‘They would be coming with the Hell, and there would be seven gates for it. The first of its gates would be for the unjust, and he is Zareeq (Umar); and its second gate is for Hibter (Abu Bakr); and the third is for the third one (Usmaan); and the fourth one is for Muawiya; and the fifth gate is for Abdul Malik; and the sixth gate is for Askar Bin Howsar; and the seventh gate is for Abu Salamah. So, these gates are (also) for the ones who followed them’’.[144]
[بحار الأنوار: 8/ 301، حديث 57، عن تفسير العياشي: 2/ 243، حديث 19. و جاء في البحار: 4/ 378، و 8/ 220، و في البرهان: 2/ 345].
50- شي: عن جابر، قال: سألت أبا عبد اللّه عليه السلام عن قول اللّه: وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ (البقرة: 165) قال: فقال: هم أولياء فلان و فلان و فلان، اتّخذوهم أئمّة دون الإمام الّذي جعله اللّه للناس إماما،
Tafseer Al-Ayyashi – From Jabir who said, ‘I asked Abu Abdullah-asws about the Words of Allah-azwj: And from the people there are ones who take rivals besides Allah. They are loving them like the love for Allah; [2:165], so he-asws said: ‘They are the friends of so and so (Abu Bakr), and so and so (Umar) and so and so (Usman). They are taking them as imams beside the Imam-asws whom Allah-azwj Made for the people as an Imam-asws.
فلذلك قال اللّه تبارك و تعالى: وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا .. إلى قوله: وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ (البقرة: 165- 166)
Therefore due to that Allah-azwj Blessed and Exalted Said: and if they could see, those who are being unjust, when they would be seeing the Punishment, that the Strength is for Allah in its entirety, and that Allah is Severe of the Punishment [2:165] When those who were followed shall disavow from those who followed (them), [2:166] – up to His-azwj Words: and they will not be exiting from the Fire [2:167]’.
قال: ثمّ قال أبو جعفر عليه السلام: هم و اللّه يا جابر أئمّة الظلم و أتباعهم.
He (the narrator) said, ‘Then Abu Ja’far-asws said: ‘They, by Allah-azwj O Jabir, are the unjust imams and their followers’’.[145]
[بحار الأنوار: 8/ 363، حديث 41، عن تفسير العياشي: 1/ 72، حديث 142، و جاء في البرهان: 1/ 172، و الصافي: 1/ 156، و إثبات الهداة: 1/ 262 أيضا].
51- شي: عن الحسين بن بشّار، قال: سألت أبا الحسن عليه السلام عن قول اللّه: وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا قال: فلان و فلان وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ (البقرة: 205) هم الذريّة، و الحرث: الزرع.
Tafseer Al-Ayyashi – From Al-Husayn Bin Bashar who said, ‘I asked Abu Al-Hassan-asws about Words of Allah-azwj: And from the people there is one who astounds you with his speech regarding the life of the world, [2:204]. He-asws said: ‘So and so (Abu Bakr), and destroys the farm and the lineage [2:205] – they are the offspring, and the farm, is the plantation (Fadak)’’.[146]
[بحار الأنوار: 9/ 189، حديث 22، عن تفسير العياشي: 1/ 100، حديث 287، و جاء في تفسير البرهان: 1/ 305، و الصافي: 1/ 181].
52- شي: عن أبي بصير، قال: سمعت أبا عبد اللّه عليه السلام يقول: يا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ (البقرة: 208) قال: أ تدري ما السّلم؟. قال: قلت: أنت أعلم،
Tafseer Al Ayyashi – From Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: O you those who are believing! Enter into the submission all (of you) and do not follow the footsteps of Satan; he is for you all, a Clarified enemy [2:208]. He-asws said: ‘Do you know what the ‘submission’ is?’ I said, ‘You-asws are more knowing’.
قَالَ وَلَايَةُ عَلِيٍّ وَ الْأَئِمَّةِ الْأَوْصِيَاءِ مِنْ بَعْدِهِ ع قَالَ وَ خُطُوَاتُ الشَّيْطَانِ وَ اللَّهِ وَلَايَةُ فُلَانٍ وَ فُلَانٍ.
He-asws said: ‘Wilayah of Ali-asws and the Imams-asws, the successors-asws from after him-asws; and ‘footsteps of Satan-la’, by Allah-azwj, is the wilayah of so and so, and so and so’’.[147]
[بحار الأنوار: 24/ 159، حديث 1، عن تفسير العياشي: 1/ 102، حديث 294، و جاء في البرهان:1/ 208، و تفسير الصافي: 1/ 182، و في إثبات الهداة: 3/ 45].
53- شي: في رواية سعد الاسكاف عنه، قال: يا سعد! إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ و هو محمّد صلّى اللّه عليه و آله؛ فمن أطاعه فقد عدل، وَ الْإِحْسانِ عليّ عليه السلام؛ فمن تولّاه فقد أحسن، و المحسن في الجنّة وَ إِيتاءِ ذِي الْقُرْبى قرابتنا، أمر اللّه العباد بمودّتنا و إيتائنا و نهاهم عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ فمن بغى علينا أهل البيت و دعا الى غيرنا. الى آخره.
And in the report of Sa’ad Al Askaaf,
‘O Sa’ad! Surely Allah Commands with the justice, and he-saww is Muhammad-saww, and the kindness, so he-asws is Ali-asws, and the one who in his-asws Wilayah so he has done good and the good doer is in the Paradise; and giving to the near of kin, so they are our-asws near of kin. Allah-azwj has Commanded the servants to be cordial to us-asws and to be obedient to us-asws, and Forbids from the immoralities, and the evil, and the tyranny. [16:90]. One who is tyrannical upon us-asws People-asws of the Household and calls to other than us-asws’ – Up to its end’’.[148]
[بحار الأنوار: 7/ 130، و 24/ 190- 192، حديث 14، عن تفسير العياشي: 2/ 268، حديث 63، و جاء في تفسير البرهان: 2/ 381 من سورة النحل: 90].
54- شي: عن الثمالي، عن علي بن الحسين عليهما السلام، قال: ثلاثة لا يكلّمهم اللّه يوم القيامة و لا ينظر اليهم و لا يزكّيهم و لهم عذاب أليم؛ من جحد إماما من اللّه، أو ادّعى إماما من غير اللّه، أو زعم أنّ لفلان و فلان في الإسلام نصيبا.
Tafseer Al Ayyashi – From Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Three, Allah-azwj will not Speak to them on the Day of Qiyamah, not Look at (Consider) them, nor Purify them (from their sins), and for them would be a painful Punishment – One who rejects an Imam-asws from Allah-azwj, or clams to be an imam from other than Allah-azwj, or claims that for so and so (Abu Bakr) and so and so (Umar) there is a share in Al-Islam’’.[149]
[بحار الأنوار: 25/ 111، حديث 4، و صفحة: 112، حديث 10، عن تفسير العياشي: 1/ 178. و أورده أيضا في البحار: 7/ 212 حديث 113 و 8/ 363، حديث 40، عن الكافي: 1/ 373- 374 حديث 12 باختلاف يسير].
55- شي: بإسناده عن ابن أبي يعفور، قال: سمعت أبا عبد اللّه عليه السلام يقول: ثلاثة لا ينظر اللّه اليهم يوم القيامة و لا يزكّيهم و لهم عذاب أليم؛ من ادّعى إمامة من اللّه ليست له، و من جحد إماما من اللّه، و من قال: إنّ لفلان و فلان في الإسلام نصيبا.
Tafseer Al-Ayyashi – By his chain from Ibn Abu Yafour who said, ‘I heard Abu Abdullah-asws saying: ‘Three, Allah-azwj will neither Look at (Consider) them on the Day of QIyamah, nor Purify them (from the sins), and for them would be a painful Punishment – One who claims Imamat from Allah-azwj which isn’t for him, and one who rejects an Imam-asws from Allah-azwj, and one who says that, for so and so (Abu Bakr) and so and so (Umar) there is a share in Al-Islam’’.[150]
[بحار الأنوار: 25/ 112- 113. و ذكره أيضا في هذا الباب برقم 4، عن تفسير العياشي: 1/ 178. برقم 10 حديث 64، و جاء أيضا في البحار: 8/ 218، و حكاه في تفسير البرهان: 1/ 293، و رواه عن غيبة النعماني حديث 55،
56- شي: بإسناده عن سعدان، عن رجل، عن أبي عبد اللّه عليه السلام في قوله: وَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ (البقرة: 284)، قال: حقيق على اللّه أن لا يدخل الجنة من كان في قلبه مثقال حبّة من خردل من حبّهما.
Tafseer Al Ayyashi – From Sa’dan, from a man,
‘From Abu Abdullah-asws regarding His-azwj Words: and whether you are revealing what is within yourselves or you are hiding it, Allah will Reckon you with it. Then He will Forgive the one He so Desires to and He will Punish the one He so Desires to [2:284]. He-asws said: ‘It is Worthy of Allah-azwj that He-azwj would not Let anyone enter the Paradise who had in his heart, the weight of a mustard seed of love for those two (Abu Bakr & Umar)’’.[151]
[بحار الأنوار: 27/ 57 حديث 15، عن تفسير العياشي: 1/ 156- 157، حديث 528، و جاء في البرهان: 1/ 267، و الصافي: 1/ 137 أيضا].
57- شي: بإسناده عن جابر الجعفي، قال: سألت أبا جعفر عليه السلام عن تفسير هذه الآية في باطن القرآن: وَ آمِنُوا بِما أَنْزَلْتُ مُصَدِّقاً لِما مَعَكُمْ وَ لا تَكُونُوا أَوَّلَ كافِرٍ بِهِ (البقرة: 41) يعني فلانا و صاحبه و من تبعهم ودان بدينهم، قال اللّه يعنيهم: وَ لا تَكُونُوا أَوَّلَ كافِرٍ بِهِ يعني عليّا عليه السلام.
Al Ayyashi, from Jabir Al Ju’fy who said,
‘I asked Abu Ja’far-asws about the interpretation of this Verse in the esoteric (hidden meanings) of the Quran – And believe in what I have Revealed, a ratification of what is with you, and do not become the first disbeliever by it [2:41]. He-asws said: ‘It Means so and so and his companion, and the ones who follow them, and make a religion by their religion. Allah-azwj Said Meaning them and do not become the first disbeliever by it – Meaning (disbelieving in) Ali-asws’’.[152]
[بحار الأنوار: 36/ 97، حديث 36، عن تفسير العياشي: 1/ 42، حديث 31، و رواه أيضا في البرهان: 1/ 91].
58- شي: عن عبد اللّه النجاشي، قال: سمعت أبا عبد اللّه عليه السلام يقول: أُولئِكَ الَّذِينَ يَعْلَمُ اللَّهُ ما فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَ عِظْهُمْ وَ قُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغاً يعني و اللّه فلانا و فلانا
Tafseer Al-Ayyashi – From Abdullah Al-Najashy who said, ‘I heard Abu Abdullah-asws saying: ‘They are those Allah Knows what is in their hearts, therefore turn aside from them and advise them, and speak to them eloquent words regarding themselves [4:63]. By Allah-azwj, it means so and so and so and so.
وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا لِيُطاعَ بِإِذْنِ اللَّهِ .. إلى قوله: تَوَّاباً رَحِيماً يعني و اللّه النبيّ و عليّا بما صنعوا .. أي لو جاؤوك بها يا علي- فَاسْتَغْفَرُوا اللَّهَ بما صنعوا وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً
And We did not Send any Rasool but for him to be obeyed by the Permission of Allah; – up to His-azwj Words: Oft-turning (to Mercy), Merciful [4:64] – meaning by Allah-azwj, the Prophet-saww and Ali-asws of what they had done – i.e., if they were to come to you-asws with it, O Ali-asws, and sought Forgiveness of Allah – of what they had done – and the Rasool had (also) sought Forgiveness for them, they would have found Allah Oft-turning (to Mercy), Merciful [4:64].
فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ، ثم قال أبو عبد اللّه عليه السلام: هو و اللّه عليّ بعينه ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ على لسانك يا رسول اللّه-، يعني به ولاية عليّ عليه السلام وَ يُسَلِّمُوا تَسْلِيماً (النساء: 36- 37) لعليّ بن أبي طالب عليه السلام.
But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them. Then Abu Abdullah-asws said: ‘By Allah-azwj, he-asws (the judge), eactly, then not find any objection within themselves from what you judge – upon your-saww tongue, O Rasool-Allah-azwj, meaning Wilayah of Ali-asws, and they accept submissively [4:65] – to Ali-asws Bin Abu Talib-asws’’.[153]
[بحار الأنوار: 36/ 98، حديث 37، عن تفسير العياشي: 1/ 255، حديث 182، و جاء أيضا في البحار: 9/ 101، و تفسير البرهان: 1/ 391].
59- شي: بإسناده عن عطاء الهمداني، عن أبي جعفر عليه السلام في قول اللّه: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى (النحل: 90)؛ قال: (العدل) شهادة أن لا إله إلّا اللّه، و (الْإِحْسانِ) ولاية أمير المؤمنين، وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ؛ (الْفَحْشاءِ) الأوّل، و (الْمُنْكَرِ) الثاني، و (الْبَغْيِ) الثالث.
Tafseer Al-Ayyashi, by his chain from Ata’a Al-Hamdany, from Abu Ja’far-asws regarding Words of Allah-azwj: Surely Allah Commands with the justice, and the kindness, and giving to the near of kin [16:90]. He-asws said: ‘the justice – Testimony that there is no god except for Allah-azwj; and the kindness – Wilayah of Amir-Al-Momineen-asws; and Forbids from the immoralities – the first one (Abu Bakr); and the evil – the second one (Umar); and the tyranny – the third one (Usmaan)’’.[154]
[بحار الأنوار: 36/ 180 حديث 173، عن تفسير العياشي: 2/ 268 حديث 62، و جاء في بحار الأنوار: 36/ 179 حديث 172، و 24/ 188 و 190، حديث 6 و 13.
60- شي: بإسناده عن جابر، عن أبي جعفر عليه السلام، قال: سألته عن هذه الآية: وَ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لا يَخْلُقُونَ شَيْئاً وَ هُمْ يُخْلَقُونَ* أَمْواتٌ غَيْرُ أَحْياءٍ وَ ما يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (النحل: 20- 21)؛
Al Ayyashi, by chis chain from Jabir,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about this Verse: And those whom they are calling upon from besides Allah did not create anything, and they are Created [16:20] (They are) dead, not living, and they are not aware when they would be Resurrected [16:21].
قال: الذين يدعون من دون اللّه: الأوّل و الثاني و الثالث، كذّبوا رسول اللّه صلّى اللّه عليه و آله بقوله: والوا عليّا و اتّبعوه، فعادوا عليّا و لم يوالوه و دعوا الناس الى ولاية أنفسهم، فذلك قول اللّه: وَ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ؛
He-asws said: ‘The ones who are calling upon besides Allah-azwj are the first one, the second one and the third one. They belied Rasool-Allah-saww of his-saww words: ‘And support Ali-asws and follow him-asws’. But they neglected Ali-asws and did not support him-asws, and called the people to their own wilayah. So, these are the Words of Allah-azwj: And those whom they are calling upon from besides Allah [16:20]’.
قال: و أمّا قوله: لا يَخْلُقُونَ شَيْئاً فإنّه يعني لا يعبدون شيئا وَ هُمْ يُخْلَقُونَ فإنّه يعني و هم يعبدون،
He-asws said: ‘And as for His-azwj Words: did not create anything [16:20], it means they are not worshipping anything, and they are Created,it means they are worshipping.
و أمّا قوله: أَمْواتٌ غَيْرُ أَحْياءٍ يعني كفّار غير مؤمنين، و أمّا قوله: وَ ما يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ فإنّه يعني إنّهم لا يؤمنون أنّهم يشركون إِلهُكُمْ إِلهٌ واحِدٌ فإنّه كما قال اللّه،
And as for His-azwj Words: (They are) dead, not living [16:21], it means Kafirs, not Momineen, and they are not aware when they would be Resurrected [16:21] – it means they are not believing, they are associating, Your God is one God [16:22]. So, it is as Allah-azwj Says.
و أمّا قوله: فَالَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ فإنّه يعني لا يؤمنون بالرجعة أنّها حقّ، و أمّا قوله: قُلُوبُهُمْ مُنْكِرَةٌ فإنّه يعني قلوبهم كافرة، و أمّا قوله: وَ هُمْ مُسْتَكْبِرُونَ فإنّه يعني عن ولاية عليّ عليه السلام مستكبرون، قال اللّه لمن فعل ذلك وعيدا منه لا جَرَمَ أَنَّ اللَّهَ يَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ إِنَّهُ لا يُحِبُّ الْمُسْتَكْبِرِينَ عن ولاية عليّ عليه السلام.
And as for His-azwj Words: so (as for) those who are not believing [16:22], and they are being arrogant about the Wilayah of Ali-asws. Allah-azwj Says to the one who does that: There is no doubt that Allah Knows what they are keeping as a secret and what they are making public. Surely He does not Love the arrogant [16:23], about the Wilayah of Ali-asws’’.[155]
61- شي: و مثله بإسناده عن أبي حمزة الثمالي، عن أبي جعفر عليه السلام.
And similar to it, by his chain from Abu Hamza Al-Sumali, from Abu Ja’far-asws.[156]
[بحار الأنوار: 36/ 103- 104 برقم 46، عن تفسير العياشي: 2/ 256، حديث 14. و لاحظ أيضا-: بحار الأنوار: 9/ 102. و جاء في تفسير البرهان: 2/ 363].
62- شي: عنه؛ أنّه سئل الصادق عليه السلام عن أعداء اللّه؟، فقال: الأوثان الأربعة، فقيل: من هم؟، فقال: أبو الفصيل، و رمع، و نعثل، و معاوية و من دان بدينهم، فمن عادى هؤلاء فقد عادى أعداء اللّه.
Tafseer Al-Ayyashi, from him, he asked Al-Sadiq-asws about enemies of Allah-azwj. He-asws said: ‘The (worshipped) idols are four’. It was said, ‘Who are they?’ He-asws said: ‘Abu Al-Fuseyl, and Ram’a, and No’sal, and Muawiya, and the one who makes it a religion with their religion. The one who is inimical to these, so he has been inimical to the enemies of Allah-azwj’’.[157]
63- كا: بإسناده عن عبد الرحمن بن كثير، عن أبي عبد اللّه عليه السلام في قوله عزّ و جلّ: هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ؛ قال: أمير المؤمنين و الأئمة وَ أُخَرُ مُتَشابِهاتٌ؛ قال: فلان و فلان و فلان فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ (آل عمران: 7) و هم أمير المؤمنين و الأئمة عليهم السلام.
(The book) ‘Al Kafi’ – by his chain from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws having said: ‘He is the One Who Revealed the Book unto you; from it are Decisive Verses – these are the Mother of the Book; [3:7]. He-asws said: ‘Amir Al-Momineen-asws and the Imams-asws’ – and others are Allegorical., he-asws said: ‘So and so, and so and so, and so and so, Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7], and they are Amir Al-Momineen-asws and the Imams-asws’’.[158]
[بحار الأنوار: 23/ 208، حديث 12، عن أصول الكافي: 1/ 414 (و قريب منه في مناقب آل أبي طالب 3/ 522، و تفسير العياشي 1/ 162 و انظر بحار الأنوار 22/ 488].
64- كا: بإسناده عن عبد الرحمن بن كثير، عن أبى عبد اللّه عليه السلام في قول اللّه عزّ و جلّ: الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ (الأنعام: 82)؛ قال: بما جاء به محمّد صلّى اللّه عليه و آله من الولاية و لم يخلطوها بولاية فلان و فلان، فهو الملبّس بالظلم.
Al Kafi – By his chain from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: Those who are believing and are not mixing their Eman with injustice. [6:82]. He-asws said: ‘With what Muhammad-saww came with of the Wilayah, and they do not mix it up with the wilayah of so and so, and so and so. So it is the mixing with the injustice’’.[159]
[بحار الأنوار: 23/ 371، حديث 49، عن أصول الكافي: 1/ 413].
65- كا: بإسناده عن عبد اللّه بن كثير، عن أبي عبد اللّه عليه السلام في قول اللّه عزّ و جلّ: إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً (النساء: 137) لَنْ تُقْبَلَ تَوْبَتُهُمْ (آل عمران: 90)؛ قال: نزلت في فلان و فلان و فلان آمنوا بالنبيّ صلّى اللّه عليه و آله في أوّل الأمر، و كفروا حيث عرضت عليهم الولاية حين قال النبيّ صلّى اللّه عليه و آله: من كنت مولاه فعليّ مولاه،
Al Kafi – By his chain from Abdullah Bin Kaseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: Those who believe then commit Kufr, then believe, then commit Kufr, then increase in Kufr, [4:137] their repentance will never be Accepted, [3:90]. He-asws said: ‘It was Revealed regarding so and so, and so and so, and so and so. They believed in the Prophet-saww in the first matter, and they disbelieved when the Wilayah was presented to them, when the Prophet-saww said: ‘One whose Master I-saww was, so Ali-asws is his Master’.
ثمّ آمنوا بالبيعة لأمير المؤمنين عليه السلام، ثمّ كفروا حيث مضى رسول اللّه صلّى اللّه عليه و آله فلم يقرّوا بالبيعة، ثمّ ازدادوا كفرا بأخذهم من بايعه بالبيعة لهم، فهؤلاء لم يبق فيهم من الإيمان شيء.
Then they believed by pledging allegiance to Amir Al-Momineen-asws , then they disbelieved when Rasool-Allah-saww passed away, and they did not acknowledged with the allegiance. Then they increased in Kufr by their giving the allegiance to the ones they pledged allegiance to with the allegiances for them. These are the ones, there did not remain in them anything from the Eman’’.[160]
[بحار الأنوار: 23/ 375 حديث 57، عن أصول الكافي: 1/ 420].
66- و بالإسناد السابق، عن أبي عبد اللّه عليه السلام في قول اللّه تعالى: إِنَّ الَّذِينَ ارْتَدُّوا عَلى أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْهُدَى فلان و فلان و فلان، ارتدّوا عن الإيمان في ترك ولاية أمير المؤمنين عليه السلام،
By the preceding chain,
‘From Abu Abdullah-asws regarding Words of the Exalted: Surely, those who turned back upon their back from after the Guidance having become clarified to them, [47:25] – so and so, and so and so, and so and so turned their backs from the Eman in neglecting the Wilayah of Amir Al-Momineen-asws.
قلت: قوله تعالى: ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ؛ قال: نزلت و اللّه فيهما و في أتباعهما، و هو قول اللّه عزّ و جلّ الذي نزّل به جبرئيل عليه السلام على محمّد صلّى اللّه عليه و آله: ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّهُ في عليّ عليه السلام سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ (محمّد: 25- 26)؛
I said, ‘Words of the Exalted: That is because they said to those who abhorred what Allah Revealed, ‘We shall obey you in some of the matters’, [47:26]. He-asws said: ‘It was Revealed, by Allah-azwj, regarding the two of them (Abu Bakr & Umar), and regarding their followers, and it is the Word of Allah-azwj Mighty and Majestic which Jibraeel-as descended with unto Muhammad-saww: That is because they said to those who abhorred what Allah Revealed, – regarding Ali-asws , ‘We shall obey you in some of the matters’, [47:26]’.
قال: دعوا بني أميّة الى ميثاقهم الّا يصيّروا الأمر فينا بعد النبيّ صلّى اللّه عليه و آله و سلّم و لا يعطونا من الخمس شيئا. الى آخره.
He-asws said: ‘The Clan of Umayya called to their covenant, that they will never let the command to be among us-asws after the Prophet-saww, nor did they give to us-asws anything from the Khums’ – up to its end’’.[161]
[بحار الأنوار: 23/ 375- 376 حديث 58، عن أصول الكافي: 1/ 420- 421]
67- كا: بإسناده عن عبد الرحمن بن كثير، عن أبي عبد اللّه عليه السلام في قوله: وَ هُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَ هُدُوا إِلى صِراطِ الْحَمِيدِ (الحج: 24)؛ قال: ذاك حمزة و جعفر و عبيدة و سلمان و أبو ذرّ و المقداد بن الأسود و عمّار، هدوا الى أمير المؤمنين،
Al Kafi – By his chain from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws regarding His-azwj Words: And they had been Guided to the goodly from the words, and were Guided to the Path of the Praised One [22:24]. He-asws said: ‘That is Hamza-asws, and Ja’far-asws, and Salman-ra, and Abu Zarr-ra, and Al-Miqdad-ra Bin Al-Aswad, and Ammar-ra, they were guided to Amir Al-Momineen-asws .
و قوله: حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ؛ يعني أمير المؤمنين عليه السلام، وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ (الحجرات: 7)؛ الأوّل و الثاني و الثالث.
And His-azwj Words: But, Allah Endeared the Eman to you and Adorned it in your hearts – meaning Amir Al-Momineen-asws , and Caused you to dislike the Kufr, and the transgression, and the disobedience. [49:7] – the first and the second and the third (caliphs)’’.[162]
[بحار الأنوار: 23/ 379- 380، حديث 67، عن أصول الكافي: 1/ 425، حديث 66].
68- كا: بإسناده عن جابر، عن أبي جعفر عليه السلام، أنّه قال أمير المؤمنين عليه السلام في خطبة له: «و لئن تقمّصها دوني الأشقيان، و نازعاني فيما ليس لهما بحقّ، و ركباها ضلالة، و اعتقداها جهالة، فلبئس ما عليه وردا، و لبئس ما لأنفسهما مهّدا، يتلاعنان في دورهما و يتبرّأ كلّ من صاحبه، يقول لقرينه إذ التقيا: يا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ (الزخرف: 38)
Al Kafi – By his chain, from Jabir,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said in a sermon of his-asws: ‘And about me-asws, two miserable ones before me-asws disputed with me-asws regarding that in which they had no rights over it, and they rode its misguidance, and believed in the ignorance. So evil is what was to them, what they returned to, and evil is what they made as a cradle for themselves. They cursed each other in their own houses, and each one of them distanced himself from his companion saying to him when he met him, ‘Oh! If only between me and you was the distance of the east and the west!’ So evil is the associate [43:38]’.
فيجيبه الأشقى على رثوثه: يا ليتني لم أتّخذك خليلا، لقد أضللتني عن الذكر بعد إذ جاءني و كان الشيطان للإنسان خذولا،
So evil is the friend who answered him, the miserable one upon his ragged condition, Oh! I wish I had not taken so and so as a friend! [25:28] He strayed me away from the Zikr after when it had come to me; and the Satan has always abandoned the human being! [25:29]’.
فأنا الذكر الذي عنه ضلّ، و السبيل الذي عنه مال، و الإيمان الذي به كفر، و القرآن الذي إيّاه هجر، و الدين الذي به كذب، و الصراط الذي عنه نكب ..». الى تمام الخطبة المنقوله في الروضة.
I-asws am the Zikr from which he went astray, and the Way from which he deviated, and the Eman which he denied, and the Quran from which he fled, and the Religion which he belied, and the Path from which he digressed’ – up to the end of the sermon transmitted in Al-Rowza (Al-Kafi V 8)’’.[163]
[بحار الأنوار: 24/ 19، حديث 33، عن الروضة من الكافي: 8/ 27- 28].
69- كا: بإسناده عن أبي بصير، عن أبي عبد اللّه عليه السلام؛ قال: قلت: وَ اللَّيْلِ إِذا يَغْشاها؛ قال: ذلك أئمّة الجور الذين استبدّوا بالأمر دون آل الرسول عليهم الصلاة و السلام، و جلسوا مجلسا كان آل الرسول صلّى اللّه عليه و آله أولى به منهم، فغشوا دين اللّه بالظلم و الجور، فحكى اللّه فعلهم، فقال وَ اللَّيْلِ إِذا يَغْشاها …. الى آخره.
Al-Kafi – By his chain from Abu Baseer, from Abu Abdullah-asws, he (the narrator) said, ‘I asked, ‘(What about): And the night when it covers it, [91:4]?’ He-asws said: ‘That (is a reference to) the imams of the injustice who tyrannised with the command (government), besides the Progeny-asws of the Rasool-saww and seated themselves upon a seat which was for the Progeny-asws of the Rasool-saww who-asws were foremost (more deserving) for it than they were. They covered the Religion of Allah-azwj by the injustices and the tyranny, therefore Allah-azwj has Referred to their deeds by Saying: And the night when it covers it, [91:4] – up to its end’’.[164]
[بحار الأنوار: 24/ 73، حديث 7، عن روضة الكافي 8/ 50].
70- كا: بإسناده عن زرارة، عن أبي جعفر عليه السلام في قوله: لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ (الانشقاق: 19)؛ قال: يا زرارة! أ و لم تركب هذه الأمّة بعد نبيّها طبقا عن طبق في أمر فلان و فلان و فلان.
(The book) ‘Al Kafi’ – By his chain from Zurara,
‘From Abu Ja’far-asws regarding His-azwj Words: You will be indulging in a state after a state [84:19]. He-asws said: ‘O Zurara! And didn’t this community, after its Prophet-saww, enter into one state after another with regards to the matter of so and so, and so and so, and so and so (Abu Bakr, Umar, and Usman)?’’[165]
[بحار الأنوار: 24/ 350، حديث 64، عن أصول الكافي: 1/ 415].
71- كا: بإسناده عن زرين صاحب الأنماط، عن أحدهما عليهما السلام، قال: من قال: «اللّهم إنّي أشهدك و أشهد ملائكتك المقرّبين و حملة عرشك المصطفين أنّك أنت اللّه لا إله إلّا أنت الرحمن الرحيم و أنّ محمّدا عبدك و رسولك و أنّ فلان بن فلان إمامي … و أبرأ من فلان و فلان و فلان» فإن مات في ليلته دخل الجنّة.
Al-Kafi – By his chain from Razeyn, author of ‘Al-Anmat’ – from one of the two (5th or 6th Imam-asws having said: ‘One who says, ‘O Allah-azwj! I keep You-azwj as Witness, and I keep the Angels of Proximity as witnesses, and the Chosen bearers of Your-azwj Throne! Surely You-azwj are Allah-azwj. There is no god except You-azwj, the Beneficent, the Merciful, and Muhammad-saww is Your-azwj servant and Your-azwj Rasool-saww, and so and so son of so and so is my Imam-asws, and I disavow from so and so (Abu Bakr), and so and so (Umar) and so and so (Usman)’. If he dies during his night, would enter the Paradise’’.[166]
[أصول الكافي: 2/ 522، حديث 3].
72- كنز: بإسناده عن عمرو بن شمر، قال: قال أبو عبد اللّه عليه السلام: أمر رسول اللّه صلّى اللّه عليه و آله أبا بكر و عمر و عليّا عليه السلام أن يمضوا الى الكهف و الرقيم فيسبغ أبو بكر الوضوء و يصفّ قدميه و يصلّى ركعتين و ينادي ثلاثا، فإن أجابوه و إلّا فليقل مثل ذلك عمر، فإن أجابوه و إلّا فليقل مثل ذلك عليّ عليه السلام، فمضوا و فعلوا ما أمرهم به رسول اللّه صلّى اللّه عليه و آله،
(The books) ‘Kunz Jamie Al Fawaid’, from Amro Bin Shimr who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww ordered Abu Bakr, and Umar, and Ali-asws that they should go to the cave at Al-Raqeem. Abu Bakr performed Wudu and cleaned his feet and prayed two Cycles Salat, and called out three times, but it did not respond to him. And Umar said similar to that, and it did not respond to him. And Ali-asws went and spoke similar to that, and did what Rasool-Allah-saww had ordered him-asws to do.
فلم يجيبوا أبا بكر و لا عمر، فقام عليّ عليه السلام و فعل ذلك، فأجابوه، و قالوا: لبّيك لبّيك ثلاثا-،
It neither responded to Abu Bakr nor Umar, but when Ali-asws arose and did that, it responded to him and said, ‘At your-asws disposal, at your-asws disposal!’ three times’.
فقال لهم: لم لم تجيبوا صوت الأوّل و الثاني و أجبتم الثالث؟، فقالوا: إنّا أمرنا أن لا نجيب إلّا نبيّا أو وصيّا،
He-asws said to it: ‘What is the matter that you did not respond to the first one (Abu Bakr) and the second one (Umar), and responded to the third?’ It said, ‘I am under instructions that I shall not respond to any except to a Prophet-as or a successor-as (of a Prophet-as)’.
ثمّ انصرفوا الى النبيّ صلّى اللّه عليه و آله فسألهم ما فعلوا؟، فأخبروه، فأخرج رسول اللّه صلّى اللّه عليه و آله صحيفة حمراء، فقال لهم: اكتبوا شهادتكم بخطوطكم فيها بما رأيتم و سمعتم، فأنزل اللّه عزّ و جلّ: سَتُكْتَبُ شَهادَتُهُمْ وَ يُسْئَلُونَ (الزخرف: 19)؛ يوم القيامة.
Then they went to the Prophet-saww, so he-saww asked them of what they had done’. They informed him-saww. Then Rasool-Allah-saww brought out a red Parchment, and said to them: ‘Write down your testimonies by your handwriting in it regarding what you saw and heard’. Thus, Allah-azwj Mighty and Majestic Revealed: Their testimonies would be recorded and they would be Questioned [43:19] -on the Day of Judgement’’.[167]
[بحار الأنوار: 36/ 153، حديث 133، عن تأويل الآيات الظاهرة: 2/ 553- 554، حديث 7، و أوردها في تفسير البرهان: 4/ 137- 138].
73- كنز: بإسناده عن أبي بصير، قال: ذكر أبو جعفر عليه السلام الكتاب الذي تعاقدوا عليه في الكعبة، و أشهدوا و ختموا عليه بخواتيمهم، فقال: يا أبا محمّد! إنّ اللّه أخبر نبيّه بما صنعوه قبل أن يكتبوه، و أنزل اللّه فيه كتابا،
And from him, by his chain from Abu Baseer who said,
‘Abu Ja’far-asws mentioned the written agreement which they (Abu Bakr, Umar, Ubaydullah Bin Jarrah, Saalim Mawla, and Ma’az Bin Jabal) had agreed upon in the Kabah, and testified to it, and sealed it by their seals, so he-asws said: ‘O Abu Muhammad! Allah-azwj Informed His-azwj Prophet-saww of what they had done before they had written it and Allah-azwj Revealed it in His-azwj Book’.
قلت: أنزل اللّه فيه كتابا؟. قال: أ لم تسمع قوله تعالى: سَتُكْتَبُ شَهادَتُهُمْ وَ يُسْئَلُونَ (الزخرف: 19).
I said, ‘And Revealed it in His-azwj Book?’ He-asws said: ‘Yes. Have you not heard the Words of Allah-azwj the Exalted: Their testimonies would be recorded and they would be Questioned [43:19]?’’[168]
[بحار الأنوار: 36/ 153 ذيل حديث 133، عن تأويل الآيات الظاهرة: 2/ 555 حديث 9، و أورده في تفسير البرهان: 4/ 143].
74- كنز: بإسناده عن حمّاد بن عيسى، عن بعض أصحابه، رفعه الى أمير المؤمنين عليه السلام أنّه قال: وَ مِنَ النَّاسِ مَنْ يُجادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَ لا هُدىً وَ لا كِتابٍ مُنِيرٍ* ثانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ (الحج: 8- 9)؛ قال: هو الأوّل، ثاني عطفه الى [أي] الثاني، و ذلك لمّا أقام رسول اللّه صلّى اللّه عليه و آله أمير المؤمنين عليه السلام علما للناس، و قال: و اللّه لا نفي بهذا أبدا.
(The books) ‘Kunz Jamie Al Fawaid’– By his chain from Hammad Bin Isa, from one of his companions, raising it to,
‘Amir Al-Momineen-asws said: And from the people there is one who disputes regarding Allah with neither having knowledge nor a Guidance nor an illuminating Book [22:8] Twisting his neck haughtily in order to stray (others) from the Way of Allah [22:9], he-asws said: ‘He is the first one (Abu Bakr), turning away haughtily towards the second one (Umar)’, and that is when Rasool-Allah-saww nominated the Amir Al-Momineen-asws as a Guide for the people and they both said: ‘By Allah-azwj! We will deny this for him-saww forever’’.[169]
[بحار الأنوار: 24/ 24، حديث 52، عن تأويل الآيات الظاهرة: 1/ 333 (الحجرية: 129)، و جاء في البرهان: 3/ 78، حديث 3].
75- كنز: بحذف الإسناد، عن جابر بن عبد اللّه رضي اللّه عنه، قال: رأيت أمير المؤمنين عليّ بن أبي طالب عليه السلام و هو خارج من الكوفة … الى أن قال: ثم رجع و دخلنا الكوفة و دخلت خلفه الى المسجد، فجعل يخطو خطوات و هو يقول: لا و اللّه لا فعلت، لا و اللّه لا كان ذلك أبدا. فقلت: يا مولاي! لمن تكلّم و لمن تخاطب و ليس أرى أحدا؟.
(The books) ‘Kunz Jamie Al Fawaid’– By a deleted chain, from Jabir Bin Abdullah-asws having said,
‘I-ra saw Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and he-asws was outside from Al-Kufa’ – up to he said, ‘Then he-asws returned and we entered Al-Kufa and I-ra entered behind him-asws to the Masjid. He-asws went on step by step and he-asws was saying: ‘No, by Allah-azwj, I-asws will not do so! No, by Allah-azwj, that will not happen, ever!’ I-ra said, ‘O my Master-asws! Who were you-asws speaking to, and whom were you-asws addressing to, and I-ra didn’t see anyone?’
فقال: يا جابر! كشف لي عن برهوت، فرأيت شيبويه و حبتر و هما يعذّبان في جوف تابوت في برهوت، فنادياني: يا أبا الحسن! يا أمير المؤمنين! ردّنا الى الدنيا نقرّ بفضلك و نقرّ بالولاية لك،
He-asws said: ‘O Jabir! It was uncovered for me-asws from (the valley of) Barhout, and I-asws saw Sheybuwiya and Hibter (Abu Bakr & Umar), and they were both being punished in the interior of a coffin in Barhout. They both called out to me, ‘O Abu Al-Hassan-asws! O Amir Al-Momineen-asws! Return us to the world, we will acknowledge with your-asws merits, and we will acknowledge with the Wilayah for you-asws’.
فقلت: لا و اللّه لا فعلت، لا و اللّه لا كان ذلك أبدا، ثم قرأ هذه الآية: وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ (الأنعام: 28)، يا جابر! و ما من أحد خالف وصيّ نبيّ إلّا حشر أعمى يتكبكب في عرصات القيامة.
I-asws said: ‘No, by Allah-azwj! I-asws will not do so. No, by Allah-azwj, that will not happen, ever!’ Then he-asws recited the Verse: ‘And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]. (Then he-asws said): ‘O Jabir! And there is no one opposing a successor-as of a Prophet-as except he would be Resurrected blind groping around in the plains of Qiyamah’’.[170]
[بحار الأنوار: 27/ 306- 307 حديث 11، عن تأويل الآيات الظاهرة: 82 (1/ 163- 164) باختلاف يسير. و عنه أيضا في البحار: 41/ 221، حديث 33، و البرهان: 1/ 522، حديث 5].
76- كنز: بإسناده عن الهيثم عبد الرحمن، عن الرضا عن آبائه عليهم السلام في قوله تعالى: فَأَمَّا مَنْ ثَقُلَتْ مَوازِينُهُ* فَهُوَ فِي عِيشَةٍ راضِيَةٍ (القارعة: 6- 7)؛ قال: نزلت في عليّ بن أبي طالب عليه السلام، وَ أَمَّا مَنْ خَفَّتْ مَوازِينُهُ* فَأُمُّهُ هاوِيَةٌ (القارعة: 8- 9)؛ قال: نزلت في الثلاثة.
(The book) ‘Kunz Al-Fawaaid’ – By his chain from Al-Haysam Abdul Rahman, from Al-Reza-asws regarding Words of the Exalted: Then as for one whose scale is heavy [101:6] So he would be in a pleasant life [101:7], said: ‘It was Revealed regarding Ali-asws Bin Abu Talib-asws. And as for one whose scale is light [101:8] So his mother shall be an abyss [101:9], said: ‘It was Revealed regarding three, meaning the three (Abu Bakr, Umar, and Usman)’’.[171]
[بحار الأنوار: 36/ 67، حديث 10، عن تأويل الآيات الظاهرة: 2/ 849، حديث 1].
77- كنز: روى الشيخ المفيد بإسناده الى محمد بن سائب الكلبي، قال: لما قدم الصادق عليه السلام العراق نزل الحيرة، فدخل عليه أبو حنيفة و سأله [عن] مسائل، و كان مما سأله أن قال له: جعلت فداك! ما الأمر بالمعروف؟،
It is reported by Sheykh Al Mufeed, by his chain going up to Muhammad Bin Al Saib Al Kalby who said,
‘When Al-Sadiq-asws proceeded to Al-Iraq, he-asws encamped at Al-Hira. Abu Haneefa came to him-asws and asked him about certain issues, and it was from what he asked him-asws, that he said to him-asws, ‘May I be sacrificed for you-asws! What is ‘Amr Bil Marouf’ (enjoining of the good)?’
فقال عليه السلام: المعروف يا أبا حنيفة- المعروف في أهل السماء؛ المعروف في أهل الأرض؛ و ذاك أمير المؤمنين عليّ بن أبي طالب عليه السلام،
He-asws said: ‘’Al-Marouf’, O Abu Haneefa, is the one well-known among the people of the sky and the one well-known among the people of the earth, and that is Amir Al-Momineen Ali-asws Bin Abu Talib-asws’.
قال: جعلت فداك! فما المنكر؟. قال: اللّذان ظلماه حقّه، و ابتزّاه أمره، و حملا الناس على كتفه ..
May I be sacrificed for you-asws! So, what is ‘Al-Munkar’ (the evil to be forbidden from)?’ He-asws said: ‘Those two (Abu Bakr & Umar) who oppressed him-asws of his-asws rights and swindled his-asws command, and loaded the people upon his-asws shoulders’’.[172]
[بحار الأنوار: 10/ 208، حديث 10، و 24/ 58، حديث 34، عن تأويل الآيات الظاهرة: 2/ 852، حديث 8، و جاء في تفسير البرهان: 4/ 503، حديث 12].
78- كنز: بإسناده عن الفضل بن العباس، عن أبي عبد اللّه عليه السلام أنّه قال: … وَ اللَّيْلِ إِذا يَغْشاها (الشمس: 4)؛ حبتر و دلام، غشيا عليه الحقّ ..
(The book) ‘Kunz Al-Fawaid’ – By his chain from al fazl Bin Al Abbas, from Abu Abdullah-asws having said: And the night when it covers it, [91:4] – Hibter (Abu Bakr) and Dalam (Umar), they had covered upon the Truth’’.[173]
[بحار الأنوار: 24/ 72، حديث 6، عن تأويل الآيات الظاهرة: 2/ 803 باختلاف يسير، و إثبات الهداة: 7/ 131، حديث 660، و ذيله في البحار: 53/ 120، حديث 155، و البرهان: 4/ 467، حديث 11].
79- و انظر ما جاء من روايات في تأويل الآيات الظاهرة: 2/ 805 في تفسير الآية الشريفة، قال: ذاك أئمة الجور الذين استبدّوا بالأمور دون آل الرسول، و جلسوا مجلسا كان آل محمّد أولى به منهم، فغشوا دين اللّه بالجور و الظلم.
And look at what has come from the reported regarding the interpretation of the apparent Verse of 2:208, in the interpretation of the Noble Verse, he said, ‘That (is a reference to) the imams of the injustice who tyrannised with the command (government), the Progeny-asws of the Rasool-saww and seated themselves upon a set which was for the Progeny-asws of the Rasool-saww who-asws were foremost (more deserving) for it than they were. They veiled the Religion of Allah-azwj by the tyranny and injustices’’.[174]
[و جاء في بحار الأنوار: 24/ 71، و البرهان: 4/ 467، و إثبات الهداة: 7/ 141، حديث 661].
80- يج: روى عن شريك بن عبد اللّه و هو يومئذ قاض-: أنّ النبيّ صلّى اللّه عليه و آله بعث عليّا عليه السلام و أبا بكر و عمر الى أصحاب الكهف، فقال: ائتوهم فأبلغوهم منّي السلام،
It is reported from Shareek Bin Abdullah and on that day he was a judge, ‘The Prophet-saww sent Ali-asws and Abu bakr and Umar to the companions of the cave. He-saww said: ‘Go to them and deliver to them the greetings from me-saww’.
فلما خرجوا من عنده قالوا [قال أبو بكر] لعليّ: أتدري أين هم؟، فقال: ما كان رسول اللّه صلّى اللّه عليه و آله بعثنا الى مكان إلّا هدانا اللّه له،
When they went out from his-saww presence, they (Abu Bakr) said to Ali-asws, ‘Do you-asws know where they are?’ He-asws said: ‘It would not be for Rasool-Allah-saww to send us to a place except Allah-azwj would Guide us to it’.
فلما أوقفهم على باب الكهف قال: يا أبا بكر! سلّم، فإنّك أسنّنا، فسلّم فلم يجب، ثم قال: يا أبا حفص! سلّم فإنّك أسنّ منّي، فسلّم فلم يجب،
When he-asws paused them at the entrance of the cave, he-asws said: ‘O Abu Bakr! Greet, for you are our eldest’. He greeted, but he was not responded to. Then he-asws said: ‘O Abu Hafs! Greet, for you are older than me-asws’. He greeted, but was not responded to’.
قال: فسلّم عليّ بن أبي طالب عليه السلام، فردّوا السلام و حيّوه و أبلغهم سلام رسول اللّه صلّى اللّه عليه و آله، فردّوا عليه، فقال أبو بكر: سلهم، ما لهم سلّمنا عليهم فلم يسلّموا علينا [فلم يجيبوا]؟،
He (the narrator) said, ‘Ali-asws Bin Abu Talib-asws greeted, and they responded to the greeting and greeted him-asws, and he-asws delivered to them the greetings of Rasool-Allah-saww, and they responded to it. Abu Bakr said, ‘Ask them, what is the matter with them (when) we greeted to them, they did not greet unto us (did not respond)?’
قال: سلهم أنت، فسألهم فلم يكلّموه، ثم سألهم عمر فلم يكلّموه، فقالا: يا أبا الحسن! سلهم أنت،
He-asws said: ‘You ask them’. He asked them, but they did not speak to him. Then Umar asked them, but they did not speak to him. They both said, ‘O Abu Al Hassan-asws! You-asws ask them’.
فقال عليّ عليه السلام: إنّ صاحبيّ هذان سألاني أن أسألكم: لم رددتم عليّ و لم تردّوا عليهما؟، قالوا: إنّا لا نكلّم إلّا أنبياء أو وصيّ نبيّ.
Ali-asws said: ‘These two companions of mine-asws have asked me-asws to ask you all, ‘Why did you respond unto me-asws and did not respond unto them both?’ They said, ‘We will not speak except to Prophets-as or successors-as of a Prophet-as’’.[175]
[بحار الأنوار: 39/ 136- 137، حديث 3، عن الخرائج و الجرائح: 1/ 189- 190 حديث 24].
81- يج: روى عن الرضا، عن آبائه عليهم السلام؛ أنّ غلاما يهوديّا قدم على أبي بكر في خلافته، فقال: السلام عليك يا أبا بكر، فوجا عنقه و قيل له: لم لا تسلّم عليه بالخلافة؟،
It is reported from Al-Reza-asws, from his-asws forefathers-asws: ‘A Jewish boy arrived to Abu Bakr during his caliphate. He said, ‘The greetings be unto you, O Abu Bakr’. His neck was pained (hit) and it was said to him, ‘Why did you not greet him as the caliph?’
ثم قال له أبو بكر: ما حاجتك؟، قال: مات أبي يهوديّا و خلّف كنوزا و أموالا؛ فإن أنت أظهرتها و أخرجتها إليّ أسلمت على يديك و كنت مولاك، و جعلت لك ثلث ذلك المال، و ثلثا للمهاجرين و الأنصار، و ثلثا لي،
Then Abu Bakr said to him, ‘What is your need?’ He said, ‘My Jewish father died and left behind (hidden) treasure and wealth, so if you were to manifest these and extract these to me, I shall become a Muslim upon your hands and would be your friend, and will make a third of the wealth to be for you, and a third for the Emigrants and the Helpers, and a third would be for me’.
فقال أبو بكر: يا خبيث! و هل يعلم الغيب إلّا اللّه.
Abu Bakr said, ‘O wicked one! And does anyone know the unseen except Allah-azwj?’’
و فيه ما حاصله أنّ الغلام انتهى الى عمر و قال بما قال لأبي بكر و قصّ قصّته معه و أجاب عمر بما أجابه أبو بكر،
And in it (the report), what is achieved is that the boy ended up to Umar and said what he had said to Abu Bakr, and narrated his story with him, and Umar answered with what Abu Bakr had answered.
و جاء الى أمير المؤمنين عليه السلام و سلّم عليه بإمرة المؤمنين، و اعترضوا عليه لم لا تسلّم عليهما بإمرة المؤمنين و سلّمت على عليّ بن أبي طالب بهذا الاسم، فقال: و اللّه ما سمّيته بهذا الاسم حتى وجدت ذلك في كتب آبائي و أجدادي في التوراة ..
And he came to Amir Al-Momineen-asws and greeted him-asws as ‘Amir Al-Momineen’, and they (people) objected to him, why he had not greeted unto both of them as ‘Amir Al-Momineen’, and had greeted unto Ali-asws Bin Abu Talib-asws with this name. He said, ‘By Allah-azwj! I will not name anyone with this name until I find that in the books of my forefathers and grandfathers in the Torah’.
و علّمه أمير المؤمنين طريقة لإظهار الكنوز .. أن صار الى وادي برهوت .. الى آخر ما ذكر.
And Amir Al-Momineen-asws taught him a way to manifest the (hidden) treasure, that he should go to the valley of Barhoot’ – up to the end of what is mentioned’’.[176]
[بحار الأنوار: 41/ 196 حديث 9، عن الخرائج و الجرائح: 1/ 192- 194، حديث 29، و جاء في مدينة المعاجز: 100 حديث 268، و مشارق أنوار اليقين: 81].
82- يج: روي عن داود بن كثير الرقّي، قال: كنت عند الصادق عليه السلام أنا و أبو الخطّاب، و المفضّل، و أبو عبد اللّه البلخي؛ إذ دخل علينا كثير النّواء، فقال: إنّ أبا الخطّاب هذا يشتم أبا بكر و عمر [و عثمان] و يظهر البراءة منهم،
And it is reported from Dawood Bin Kaseer Al-Raqqy who said, ‘I was in the presence of Al-Sadiq-asws, I and Abu Al-Khattab, and Al-Mufazzal, and Abdu Abdullah Al-Balkhy, when Kaseer Al-Nawa entered to see us. He said, ‘This Abu Al-Khattab reviles Abu Bakr and Umar and Usman and manifests the disavowment from them’.
فالتفت الصادق عليه السلام الى أبي الخطّاب و قال: يا محمد! ما تقول؟، قال: كذب و اللّه ما سمع منّي قطّ شتمهما [منّي]، فقال الصادق عليه السلام: قد حلف، و لا يحلف كذبا، فقال: صدق، لم أسمع أنا منه، و لكن حدّثني الثقة به عنه، قال الصادق عليه السلام: و إنّ الثقة لا يبلغ ذلك.
Al-Sadiq-asws turned towards Abu Al-Khattab and said, ‘O Muhammad! What are you saying?’ He said, ‘He is lying! By Allah-azwj, he has not heard me reviling them at all!’ Al-Sadiq-asws said: ‘He has sworn (oathed), and he will not swear falsely’. He said, ‘He speaks the truth. I did not hear it from him, but the trustworthy one narrated to me from him’. Al-Sadiq-asws said: ‘And the trustworthy one has not reached that (trustworthiness)’.
فلمّا خرج كثير [النّوا] قال الصادق عليه السلام: أما و اللّه لئن كان أبو الخطّاب ذكر ما قال كثير، لقد علم من أمرهما [هم] ما لم يعلمه كثير، و اللّه لقد جلسا مجلس أمير المؤمنين عليه السلام غصبا فلا غفر اللّه لهما، و لا عفا عنهما،
When Kaseer had gone out, Al-Sadiq-asws said: ‘But by Allah-azwj! if Abu Al-Khattab had mentioned what Kaseer has said, he would have known from both their affairs what Kaseer did not know. By Allah-azwj! They both sat in the seat of Amir Al-Momineen-asws, so Allah-azwj will not Forgive them, nor Pardon them’.
فبهت أبو عبد اللّه البلخي، و نظر الى الصادق عليه السلام متعجّبا ممّا قال فيهما، فقال الصادق عليه السلام: أنكرت ما سمعت فيهما؟، قال: كان ذلك،
Abu Abdullah Al-Balkhy was dumbfounded and looked at Al-Sadiq-asws astonished from what he-asws had said regarding both of them (Abu Bakr and Umar). Al-Sadiq-asws said: ‘Are you denying what you heard regarding them?’ He said, ‘That has happened’.
قال الصادق عليه السلام: فهلّا كان الإنكار منك ليلة دفع [رفع] إليك فلان بن فلان البلخي جاريته فلانة لتبيعها له، فلمّا عبرت النهر افترشتها في أصل شجرة؟!، فقال البلخي: قد مضى و اللّه لهذا الحديث أكثر من عشرين سنة، و لقد تبت الى اللّه من ذلك،
Al-Sadiq-asws said: ‘So where was the denial from you on the night so and so, son of so and so Al-Balkhy had handed over his so and so slave girl for you to sell her for him. When you crossed the river, you laid her at the base of the tree?!’ Al-Balkhy said, ‘By Allah-azwj! There has passed for this event, more than twenty years, and I have already repented to Allah-azwj from that’.
فقال الصادق عليه السلام: لقد تبت و ما تاب اللّه عليك، و لقد غضب اللّه لصاحب الجارية، ثمّ ركب و سار البلخيّ معه، فلمّا برزا، قال الصادق عليه السلام و قد سمع صوت حمار-: إنّ أهل النار يتأذّون بهما و بأصواتهما كما تتأذّون بصوت الحمار .. الى آخره.
Al-Sadiq-asws said: ‘You repented and Allah-azwj has not Turned to you (with Mercy), and you had angered the owner of the slave girl’. Then he rode and Al-Balkhy went with him. When they emerged, Al-Sadiq-asws said, and he-asws had heard the sound (braying) of the donkey: ‘The inhabitants of the Fire would be hurt by them (Abu Bakr and Umar) and by their voices just as you are hurt by the voice (braying) of the donkey’ – up to its end’’.[177]
[بحار الأنوار: 47/ 111، حديث 149، عن الخرائج و الجرائح: 198 (تحقيق مدرسة الامام المهدي عج: 1/ 297- 299، حديث 5)، و أورده في إثبات الهداة: 5/ 404، حديث 136، و مدينة المعاجز: 381، حديث 77 و غيره].
83- يج: روي عن سلمان؛ أنّ عليّا عليه السلام بلغه عن عمر ذكر شيعته؛ فاستقبله في بعض طرقات بساتين المدينة و في يد عليّ عليه السلام قوس عربيّة، فقال: يا عمر بلغني عنك ذكرك لشيعتي، فقال: اربع على ظلعك، فقال: إنّك لهيهنا؟
It is reported from Salman-ra that Ali-asws, it reached him-asws from Umar, the mention of his-asws Shias, so he-asws faced him in one of the streets of the orchards of Al-Medina, and in the hand of Ali-asws was an Arabian bow. He-asws said: ‘O Umar! It has reached me-asws from you, your mentioning of my-asws Shias’. He said, ‘Squat upon your-asws ribs!’ He-asws said: ‘Are you degrading us?’
ثمّ رمى بالقوس الى [على] الأرض فإذا هي ثعبان كالبعير فاغر فاه، و قد أقبل نحو عمر ليبتلعه، فصاح عمر: اللّه اللّه يا أبا الحسن لا عدت بعدها في شيء، و جعل يتضرّع إليه، فضرب عليّ يده الى الثعبان فعادت القوس كما كانت، فمرّ عمر الى بيته مرعوبا،
Then he-asws cast down the bow to the ground, and there (it became) a serpent like the (size of the) camel, opening its mouth, and it came near Umar in order to swallow him. Umar shouted, ‘Allah-azwj! Allah-azwj, O Abu Al-Hassan-asws! I will not repeat after it regarding anything!’ And he went on beseeching to him-asws’. Ali-asws struck his-asws hand upon the serpent and it returned to be a bow just as it used to be. Umar went to his house.
قال سلمان: فلمّا كان في الليل دعاني عليّ عليه السلام، فقال: صر الى عمر فإنّه حمل إليه مال من ناحية المشرق و لم يعلم به أحد، و قد عزم أن يحتبسه، فقل له: يقول لك عليّ: أخرج إليك مال من ناحية المشرق ففرّقه على من جعل لهم و لا تحبسه فأفضحك،
Salman-ra said, ‘When it was during the night, Ali-asws called me-ra. He-asws said: ‘Go to Umar, for some wealth has been carried over to him from the eastern areas, and he did not let anyone know of it, and he has determined to withhold it (for himself), and say to him, ‘Ali-asws is saying to you, the wealth from the eastern areas, distribute it upon the one whom it is made for and do not withhold it, or else he-asws will expose you’’.
قال سلمان: فأدّيت إليه الرسالة، فقال: حيّرني أمر صاحبك من أين علم به؟ فقلت: و هل يخفى عليه مثل هذا، فقال لسلمان: اقبل منّي ما أقول لك: ما عليّ إلّا ساحر! و إنّي لمشفق عليك منه، و الصواب أن تفارقه و تصير في جملتنا،
Salman-ra said, ‘I-ra delivered the message to him. He (Umar) said, ‘The matter of your-ra companion confuses me. From where does he-asws know?’ I-ra said, ‘And can the like of this be hidden from him-asws?’ He said to Salman-ra, ‘Accept from me what I am saying to you-ra. Ali-asws is not, except a sorcerer! And I am fearful upon you from him-asws, and the correctness would be if you-ra were to separate from him-asws and come to be among all of us’.
قلت: بئس ما قلت، لكنّ عليّا ورث من أسرار النبوّة ما قد رأيت منه و ما هو أكبر منه، قال: ارجع إليه فقل له: السمع و الطاعة لأمرك،
I-ra said, ‘Evil is what you are saying. But Ali-asws is an inheritor of the secrets of the Prophet-hood. Whatever you have seen from him-asws, he-asws is greater than it’. He said: ‘Return to him-asws and say to him-asws, ‘The listening and the obedience is to your-asws orders’.
فرجعت الى عليّ عليه السلام فقال: أحدّثك بما جرى بينكما؟ فقلت: أنت أعلم به منّي، فتكلّم بكلّ ما جرى [به] بيننا، ثمّ قال: إنّ رعب الثعبان في قلبه الى أن يموت.
So, I-ra returned to Ali-asws. He-asws said: ‘Shall I-asws narrate to you-ra what (discussion) had flowed between the two of you?’ I-ra said, ‘You-ra are more knowing with it than I-ra am’. He-asws spoke with all what had flowed between us. Then he-asws said: ‘The dread of the serpent will be in his heart until he dies’’.[178]
[بحار الأنوار: 41/ 256- 257 حديث 17، عن الخرائج و الجرائح: 20 و 21 (1/ 232 حديث 77)، و مدينة المعاجز: 200، حديث 551، و إثبات الهداة: 4/ 547، حديث 195].
84- يل: روي عن الصادق عليه السلام أنّ أمير المؤمنين عليه السلام بلغه عن عمر ابن الخطاب أمر، فأرسل إليه سلمان رضي اللّه عنه و قال: قل له: قد بلغني عنك كيت و كيت، و كرهت أن أعتب عليك في وجهك، فينبغي أن لا يقال فيّ إلّا الحق، فقد غصبت حقّي على القذى و صبرت حتى تبلغ الكتاب أجله … في حديث طويل في معاني مقاربة للتي سلفت.
It is reported from Al-Sadiq-asws that Amir Al-Momineen-asws, a matter reached him-asws from Umar Bin Al-Khattab, so he-asws sent Salman-ra to him and said: ‘Tell him that it has reached me-asws from you, such and such, I-asws dislike to fault you in your face. It is befitting that nothing should be said regarding me-asws except the truth, for you have usurped my-asws rights upon my-asws eyesore, and I-asws shall be patient until the Ordainment reaches its term’ – in a lengthy Hadeeth in the meaning near to that which has passed’’.[179]
[بحار الأنوار: 42/ 42- 43 حديث 15، عن الفضائل: 65- 66].
85- ل: بإسناده عن اسحاق بن عمّار، عن أبي الحسن موسى عليه السلام في حديث طويل يقول فيه-: يا إسحاق! إنّ في النار لواديا يقال له: سقر لم يتنفّس منذ خلقه اللّه … الى أن قال: و إنّ في ذلك القليب لحيّة يتعوّذ جميع أهل ذلك القليب من خبث تلك الحيّة و نتنها و قذرها و ما أعدّ اللّه في أنيابها من السمّ لإهلها، و إنّ في جوف تلك الحيّة لصناديق فيها خمسة من الأمم السالفة، و إثنان من هذه الأمّة.
By this chain from Is’haq Bin Ammar, ‘From Abu Al-Hassan Musa-asws in a lengthy Hadeeth he-asws is saying in it: ‘O Is’haq! In the Fire there is a valley called Saqar. It has not breathed since Allah-azwj Created it’ – up to he-asws said: ‘And in that well there is a snake the entirety of the people of that well seek Refuge from the wickedness of that snake, and its stink, and its filth and what Allah-azwj has Prepared in its teeth from the venom for its inhabitants. And in the inside of that snake there are boxes wherein are five from the previous communities and two from this community’.
قال: قلت: جعلت فداك؛ و من الخمسة و من الاثنان؟ … و من هذه الأمّة الأعرابيان.
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! And who are the five? And who are the two?’. . . . . . . . ‘and from this community the two Bedouins (Abu Bakr and Umar)’’.[180]
[بحار الأنوار: 8/ 310- 311، حديث 77، عن الخصال: 2/ 34].
86- ل: بإسناده عن حنان بن سدير، عن رجل من أصحاب أبي عبد اللّه عليه السلام؛ قال: سمعته يقول: إنّ أشدّ الناس عذابا يوم القيامة لسبعة نفر؛ أوّلهم ابن آدم الذي قتل أخاه، و نمرود الذي حاجّ إبراهيم في ربّه، و اثنان في بني إسرائيل هوّدا قومهم و نصرّاهم، و فرعون الذي قال أَنَا رَبُّكُمُ الْأَعْلى، و اثنان من هذه الأمّة.
By his chain from Hanan Bin Sadeyr,
‘From a man from the companions of Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The severest of the people in Punishment on the Day of Qiyamah would be seven persons, the first of them being the son-la of Adam-as who killed his-la brother-as, and Nimrod-la who argued Ibrahim-as regarding his-as Lord-azwj, and two from the Children of Israel, one who Judaised his people and one who Christianised them, and Pharah-la who said, ‘I am your lord, the most exalted!’ [79:24], and two (Abu Bakr and Umar) from this community’’.[181]
[بحار الأنوار: 11/ 233، حديث 12، عن الخصال: 2/ 4].
87- ختص: بإسناده عن أبي عبد اللّه، عن أبيه، عن أمير المؤمنين عليهم السلام في حديث … فأمرها مالك فخمدت، فرأيت رجلين في أعناقهما سلاسل النيران، معلّقين بها الى فوق، و على رؤسهما قوم معهم مقامع النيران يقمعونهما بها، فقلت: يا مالك! من هذان؟.
By his chain, from Abu Abdullah, from his father, from Amir Al-Momineen-asws in a Hadeeth: ‘Malik ordered it and it froze. I-asws saw two men having chains of fire in their necks, suspended by these to above, and upon both their head was a group having rods of fire striking them with these. I-asws said: ‘O Malik! Who are these two?’
فقال: و ما قرأت على ساق العرش؛ و كنت قبل قراءته قبل أن يخلق اللّه الدنيا بألفي عام: «لا إله إلّا اللّه، محمّد رسول اللّه أيّدته و نصرته بعليّ»، فقال: هذان عدوّا أولئك و ظالماهم.
He said, ‘And did you-asws not read upon the Base of the Throne, and I used to read it before Allah-azwj Created the world by two thousand years: “There is no god except Allah-azwj, Muhammad-saww is Rasool-Allah-saww. I-azwj Aided him-saww Helped him-saww with Ali-asws”’. He said ‘These two are those enemies and the ones who oppressed them-asws’’.[182]
[بحار الأنوار: 39/ 191- 192 ذيل حديث 27، عن الاختصاص: 108- 109].
88- ختص خص: من كتاب البصائر لسعد بن عبد اللّه بإسناده، قال: دخل أبو بكر على أمير المؤمنين عليه السلام، فقال له: إنّ رسول اللّه صلّى اللّه عليه و آله لم يحدث إلينا في أمرك شيئا بعد أيّام الولاية في الغدير، و أنا أشهد أنّك مولاي مقرّ بذلك، و قد سلّمت عليك على عهد رسول اللّه صلّى اللّه عليه و آله بإمرة المؤمنين،
From the book ‘Basaair’ of Sa’ad Bin Abdullah by his chain who said,
‘Abu Bakr came to Ali-asws and said to him-asws, ‘Rasool-Allah-saww did not narrated any Hadeeth to us regarding your-asws matter after the day of the Wilayah, and I do testify that you-asws are my Master-asws, acknowledging to you-asws with that, and I had greeted unto you-asws in the era of Rasool-Allah-saww as ‘Amir Al-Momineen’.
و أخبرنا رسول اللّه صلّى اللّه عليه و آله أنّك وصيّه و وارثه و خليفته في أهله و نسائه، و أنّك وارثه، و ميراثه قد صار إليك، و لم يخبرنا أنّك خليفته في أمّته من بعده، و لا جرم لي فيما بيني و بينك، و لا ذنب لنا فيما بيننا و بين اللّه تعالى،
And Rasool-Allah-saww had informed us that you-saww are his-saww successor-asws, and his-saww inheritor, and his-saww among his-saww family, and his-saww wives, and did not settle between you-asws and that, and the inheritance of Rasool-Allah-saww has come to you-asws, and the matters of his-saww wives, and he-saww did not inform us that you-asws are his-saww caliph from after him-saww, and there is no blame for you-asws regarding that in what is between us and you-asws, nor is then any sin between us and you-asws and Allah-azwj the Exalted’.
فقال له عليّ عليه السلام: إن أريتك رسول اللّه صلّى اللّه عليه و آله حتّى يخبرك بأنّي أولى بالأمر الّذي أنت فيه منك؟ و أنّك إن لم تعزل نفسك عنه فقد خالفت اللّه و رسوله صلّى اللّه عليه و آله.
‘Ali-asws said: ‘If I-asws were to show you Rasool-Allah-azwj until he-saww informs you that I-asws am foremost with the command which you are in than you are? And, and (if) you do not retract from what you are in, you would have opposed Allah-azwj and His-azwj Rasool-saww’.
فقال: إن أريتنيه حتّى يخبرني ببعض هذا اكتفيت به، فقال عليه السلام: فتلقّاني إذا صلّيت المغرب حتّى أريكه،
Abu Bakr said, ‘If I were to see Rasool-Allah-saww until he-saww informs me with this, I shall be sufficed of it’. He-asws said: ‘Then, meet me-asws when you have prayed Al-Maghrib Salat until I-asws show him-saww to you’.
قال: فرجع إليه بعد المغرب، فأخذ بيده و أخرجه إلى مسجد قبا، فإذا هو برسول اللّه صلّى اللّه عليه و آله جالس في القبلة، فقال له: يا فلان! و ثبت على مولاك عليّ عليه السلام و جلست مجلسه و هو مجلس النبوّة- لا يستحقّه غيره، لأنّه وصيّي و خليفتي،
He (the narrator) said, ‘He returned to him-asws after Al-Maghrib (Salat). He-asws grabbed his hand and went out with him to Masjid Quba, and there was Rasool-Allah-saww seated in the Qiblah. He-saww said: ‘O so and so! You pounced upon your Master-asws Ali-asws and sat in his-asws seat and it is the seat of the Prophet-hood, others are not rightful of it, because he-asws is my-saww successor, and my-saww caliph.
فنبذت أمري، و خالفت ما قلته لك، و تعرّضت لسخط اللّه و سخطي، فانزع هذا السربال الّذي تسربلته بغير حقّ و لا أنت من أهله، و إلّا فموعدك النار؛
You discarded my-saww orders, and opposed what I-saww had said to you, you exposed yourself to the Wrath of Allah-azwj and my-saww anger, so remove this trouser (caliphate) which you are trousering without any right, nor are you from its rightful ones, or else your appointment would be in the Fire!’
قال: فخرج مذعورا ليسلّم الأمر إليه، و انطلق أمير المؤمنين صلوات اللّه عليه فحدّث سلمان بما كان جرى، فقال له سلمان: ليبدينّ هذا الحديث لصاحبه و ليخبرنّه بالخبر،
He (the narrator) said, ‘Then he-asws grabbed his hand and took him out, and the Prophet-saww stood up and walked away from them. Amir Al-Momineen-asws went to Salman-ra and said: ‘O Salman-ra! Do you-ra not know that such and such matter has transpired?’ He-ra said, ‘Let us testify with you-asws and let us be a delegation to his companion (Umar) and inform him with the news’.
فضحك أمير المؤمنين عليه السلام و قال: أما إنّه سيخبره و ليمنعنّه إن همّ بأن يفعل، ثمّ قال: لا و اللّه لا يذكران ذلك أبدا حتّى يموتا؛
He (the narrator) said, ‘Amir Al-Momineen-asws chuckled and said: ‘But, he (Abu Bakr) will inform him (Umar), and he (Umar) would prevent him if he thinks of doing so’. Then he-asws said: ‘No, by Allah-azwj! They will both not remember that, ever, until they die’.
قال: فلقى صاحبه فحدّثه بالحديث كلّه، فقال له: ما أضعف رأيك و أخور قلبك؛ أما تعلم أنّ ذلك من بعض سحر ابن أبي كبشة؟! أنسيت سحر بني هاشم؟! فأقم على ما أنت عليه!.
He (the narrator) said, ‘He met his companion and narrated to him with the narration, all of it. He said to him, ‘How weak is your opinion and how hollow is your heart. Don’t you know that is from part of the sorcery of Ibn Abu Kabasha (Rasool-Allah-saww)?! Have you forgotten the sorcery of the Clan of Hashim-as? Stay upon what you are upon’’.[183]
[بحار الأنوار: 41/ 228- 229، حديث 38، عن الاختصاص: 272- 273، و بصائر الدرجات: 78، و مختصره: 109- 110].
89- ختص: عمرو بن ثابت، قال: سألت أبا جعفر عليه السلام عن قول اللّه: وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ (البقرة: 165)، قال: فقال: هم و اللّه أولياء فلان و فلان و فلان، اتّخذوهم أئمّة دون الإمام الذي جعله اللّه للناس إماما،
Amro Bin Sabit who said, ‘I asked Abu Ja’far-asws about Words of Allah-azwj: And from the people there are ones who take rivals besides Allah. They love them like the love for Allah; and those who believe are more intense in love for Allah [2:165]. He-asws said: ‘By Allah-azwj! They are friends of so and so (Abu Bakr), and so and so (Umar), and so and so (Usman). They are taking them as imams from besides the Imam-asws whom Allah-azwj has Made to be for the people.
فذلك قول اللّه: وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ* إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ* وَ قالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَما تَبَرَّؤُا مِنَّا كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ (البقرة: 165- 167)،
That is the Word of Allah-azwj: and if they could see, those who are being unjust, when they would be seeing the Punishment, that the Strength is for Allah in its entirety, and that Allah is Severe of the Punishment [2:165] When those who were followed shall disavow from those who followed (them), and they see the Punishment, and the reasons are cut off with them [2:166] And those who followed shall say: ‘If only there was a return for us, we would disavow from them just as they are disavowing from us. Like that, Allah will Show their deeds to them as regrets upon them, and they will not be exiting from the Fire [2:167]’.
ثم قال أبو جعفر عليه السلام: هم و اللّه يا جابر أئمّة الظلمة و أشياعهم.
Then Abu Ja’far-asws said: ‘By Allah-azwj, O Jabir! They are the unjust imams and their loyalists’’.[184]
[بحار الأنوار: 72/ 137، حديث 23، عن الاختصاص: 334].
90- ختص: بإسناده عن جابر الجعفي في حديث طويل و فيه: ثم خاطب اللّه عزّ و جلّ في ذلك الموقف محمّدا، فقال يا محمّد! وَ إِذا رَأَوْا الشكّاك و الجاحدون تِجارَةً يعني الأول أَوْ لَهْواً يعني الثاني انْفَضُّوا إِلَيْها. ..
By his chain, from Jabir Al-Jufy in a lengthy Hadeeth, and in it: ‘Then Allah-azwj Mighty and Majestic Addressed Muhammad-saww in that place, so He-azwj Said: “O Muhammad-saww! And when they see [62:11] i.e., the doubters and the ungrateful ones, trade – meaning the first one (Abu Bakr) or sport – meaning the second one (Umar), they disperse to go to them’.
قُلْ يا محمّد! ما عِنْدَ اللَّهِ من ولاية عليّ و الأوصياء خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجارَةِ يعني بيعة الأول و الثاني ..
Say: – O Muhammad-saww! ‘Whatever is in the Presence of Allah – from the Wilayah of Ali-asws and the successors-asws, is better than the sport and the trade – meaning the first one (Abu Bakr) and the second one (Umar)’’.[185]
[بحار الأنوار: 89/ 278 من حديث 24، عن الاختصاص: 128- 130].
91- خص: بإسناده عن خالد بن يحيى، قال: قلت لأبي عبد اللّه عليه السلام: سمّى رسول اللّه صلّى اللّه عليه و آله أبا بكر صدّيقا؟ فقال: نعم، إنّه حيث كان معه أبو بكر في الغار،
By his chain from Khalid Bin Yahya who said, ‘I said to Abu Abdullah-asws, ‘Rasool-Allah-saww had named Abu Bakr as ‘Siddique’? He-asws said: ‘Yes, when Abu Bakr was with him-saww in the cave’.
قال رسول اللّه صلّى اللّه عليه و آله: إنّي لأرى سفينة بني عبد المطلب تضطرب في البحر ضالّة، فقال له أبو بكر: و إنّك لتراها؟! قال: نعم. فقال: يا رسول اللّه! تقدر أن ترينيها؟. فقال: ادن منّي، فدنا منه، فمسح يده على عينيه، ثم قال له: انظر …
Rasool-Allah-saww said: ‘I-saww can see the ship of the clan of Abdul Muttalib-as being restless in the sea, lost’. Abu Bakr said to him-saww, ‘And you-saww can see it?!’ He-saww said: ‘Yes’. He said, ‘O Rasool-Allah-saww! Are you-saww able upon showing it to us?’ He-saww said: ‘Come near me-saww’. He went near him-saww. He-saww wiped upon his eyes, then said to him: ‘Look!’
فنظر أبو بكر، فرأى السفينة تضطرب في البحر، ثم نظر الى قصور أهل المدينة، فقال في نفسه: الآن صدقت انّك ساحر، فقال له رسول اللّه صلّى اللّه عليه و آله: صدّيق أنت؟.
Abu Bakr looked and he saw the ship being restless in the sea. Then he looked at the castles of the people of Al-Medina. He said within himself, ‘Now I can ratify (Sadaqat) that you-saww are a sorcerer’. Rasool-Allah-saww said to him: ‘Are you being truthful (Siddique)?’
فقلت: لم سمّي عمر: الفاروق؟. قال: نعم، ألا ترى إنّه قد فرق بين الحقّ و الباطل، و أخذ الناس بالباطل،
I said, ‘Why was Umar named as Al-Farouq (differentiator)?’ He-asws said: ‘Yes. Don’t you see that he had differentiated between the truth and the falsehood and took the people upon the falsehood?’
فقلت: فلم سمّي سالما: الأمين؟. قال: لمّا أن كتبوا الكتب و وضعوها على يد سالم، فصار الأمين.
I said, ‘Why is Saalim named as ‘Al-Ameen’ (Trustworthy)?’ He-asws said: ‘They wrote the (accursed) agreement and placed it upon the hand of Saalim, he became the trustworthy (to them)’.
قلت: فقال: اتّقوا دعوة سعد؟. قال: نعم، قلت: و كيف ذلك؟، قال: إنّ سعدا يكرّ فيقاتل عليّا عليه السلام.
I said, ‘He-saww had said: ‘Fear the call of Sa’ad!’?’ He-asws said: ‘Yes’. I said, ‘And how can that be?’ He-asws said: ‘Sa’ad turned around and fought against Ali-asws’’.[186]
[بحار الأنوار: 53/ 75- حديث 76، عن منتخب البصائر: 29- 30].
92- قب: الباقر و الصادق عليهما السلام، قال: وَ اللَّيْلِ إِذا يَغْشاها (الشمس: 4): عتيق و ابن الصهّاك و بنو أميّة و من تولّاهم.
Al-Baqir-asws and Al-Sadiq-asws having said: ‘And the night when it covers it, [91:4] – Ateeq (Abu Bakr), and Ibn Al-Sahhak (Umar), and clan of Umayya and the ones who befriend them’’.[187]
[بحار الأنوار 24/ 74- حديث 8، عن المناقب لابن شهر آشوب: 1/ 243 (1/ 283)].
93- قب: حدّث أبو عبد اللّه محمّد بن أحمد الديلمي البصري، عن محمّد بن أبي كثير الكوفي، قال: كنت لا أختم صلاتي و لا أستفتحها إلّا بلعنهما، فرأيت في منامي طائرا معه تور من الجوهر فيه شيء أحمر شبه الخلوق فنزل الى البيت المحيط برسول اللّه صلّى اللّه عليه و آله ثمّ أخرج شخصين من الضريح فخلقهما بذلك الخلوق، في عوارضهما، ثم ردّهما الى الضريح، و عاد مرتفعا،
It is narrated by Abu Abdullah Muhammad Bin Ahmad Al Daylami Al Basry, from Muhammad Bin Abu Kaseer Al Kufi who said,
‘I did not used to end my Salat, nor begin it except by cursing them both (Abu Bakr and Umar). I saw a flier in my dream and with him was a jewel in which was something red resembling a perfume. He descended to the house surrounding Rasool-Allah-saww. Then two persons emerged from the Zareeh (sarcophagus) and he perfumed them both with the perfume in their features, then returned them to the Zareeh, and returned rising.
فسألت من حولي: من هذا الطائر؟ و ما هذا الخلوق؟، فقال: هذا ملك يجيء في كلّ ليلة جمعة يخلقهما، فأزعجني ما رأيت، فأصبحت لا تطيب نفسي بلعنهما، فدخلت على الصادق عليه السلام، فلمّا رآني ضحك و قال: رأيت الطائر؟، فقلت: نعم يا سيّدي،
I asked the ones around me, ‘Who is this flier? And what is this creature?’ He said, ‘This is an Angel who comes during every Friday night with both their creations’. It bothered me what I had seen. In the morning I did not feel good with myself in cursing them (Abu Bakr and Umar). I entered to see Al-Sadiq-asws. When he-asws saw me, he-asws chuckled and said: ‘You saw the flier?’ I said, ‘Yes, my Master-asws’.
فقال: إقرأ: إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَ لَيْسَ بِضارِّهِمْ شَيْئاً إِلَّا بِإِذْنِ اللَّهِ (المجادلة: 10)، فإذا رأيت شيئا تكره فاقرأها و اللّه ما هو ملك موكّل بهما لإكرامهما بل هو ملك موكّل بمشارق الأرض و مغاربها إذا قتل قتيل ظلما أخذ من دمه فطوّقهما به في رقابهما، لأنّهما سبب كلّ ظلم مذ كانا.
He-asws said: ‘Read: But rather, the secret counsels are from the Satan, for him to grieve those who believe, and he cannot harm them of anything except by Permission of Allah [58:10]. Whenever you see anything you dislike then recite it. By Allah-azwj! It is not, except an Angel allocated with them, not for honouring them, but it is an Angel allocated with the east of the earth and its west. Whenever a killed one is killed unjustly, he takes from his blood and collars them both with it in their necks, because they are the cause of every injustice since they were (came into being)’’.[188]
[بحار الأنوار: 47/ 124 حديث 177، عن المناقب: 4/ 237، و مرّ في هذه المجلّدات عن غيره].
94- ن: بإسناده عن عبد العظيم الحسني، عن أبي الحسن الثالث، عن آبائه، عن الحسين بن علي عليهم السلام، قال: قال رسول اللّه صلّى اللّه عليه و آله: إنّ أبا بكر منّي لبمنزلة السمع، و إنّ عمر منّي لبمنزلة البصر، و إنّ عثمان منّي لبمنزلة الفؤاد،
By his chain from Abdul Azeem Al-Hasany, from Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Husayn-asws Bin Ali-asws having said: ‘Rasool-Allah-saww said: ‘Abu Bakr is from me-saww at the status of the hearing, and Umar from me-saww is at the status of the sight, and Usman from me-saww is at the status of the heart’.
فلمّا كان من الغد دخلت إليه و عنده أمير المؤمنين عليه السلام و أبو بكر و عمر و عثمان فقلت له: يا أبه! سمعتك تقول في أصحابك هؤلاء قولا، فما هو؟،
When it was the next morning, I-asws entered to see him-saww and in his-saww presence was Amir Al-Momineen-asws, and Abu Bakr, and Umar and Usman. I-asws said to him-saww: ‘O (grand) father-saww! I-asws heard you-saww say regarding these companions of yours-saww a word, so what is it?’
فقال صلّى اللّه عليه و آله: نعم، ثم أشار إليهم فقال: هم السمع و البصر و الفؤاد و سيسألون عن وصيّي هذا و أشار الى عليّ عليه السلام ثم قال: إنّ اللّه عزّ و جلّ يقول: إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا (الإسراء: 36)،
He-saww said: ‘Yes’, then he-saww gestured to them and said: ‘They are the hearing, and the sight and the heart, and they will be questioned about this successor-asws of mine-saww’, and he-saww gestured towards Ali-asws Bin Abu Talib’, then said: ‘Allah-azwj Mighty and Majestic is Saying: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]’.
ثم قال: و عزّة ربّي إنّ جميع أمّتي لموقوفون يوم القيامة و مسؤولون عن ولايته، و ذلك قول اللّه عزّ و جلّ: وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ (الصافات: 24).
Then he-saww said: ‘By the Mighty of my-saww Lord-azwj! The entirety of my-saww community would be paused on the Day of Qiyamah and questioned about his-asws Wilayah, and that is the Word of Allah-azwj Mighty and Majestic: And stop them! They have to be Questioned [37:24]’’.[189] (Non Shia source)
[بحار الأنوار: 36/ 77- حديث 4، عن عيون أخبار الرضا عليه السلام: 174].
95- قب: الرضا عليه السلام: إنّ النبيّ صلّى اللّه عليه و آله قرء: إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا (الإسراء: 36)، فسئل عن ذلك، فأشار الى الثلاثة، فقال: هم السمع و البصر و الفؤاد، و سيسألون عن وصيّي هذا و أشار الى عليّ بن أبي طالب عليه السلام
Al-Reza-asws: ‘The Prophet-saww recited: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]. He-saww was asked about that, and he-saww gestured to the three and said: ‘They are the hearing, and the sight, and the heart, and they will be Questioned about this successors-asws of mine-asws’, and indicated to Ali-asws Bin Abu Talib-asws.
ثم قال: و عزّة ربّي إنّ جميع أمّتي لموقوفون يوم القيامة و مسؤولون عن ولايته، و ذلك قول اللّه: وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ (الصافات: 24).
Then he-saww said: ‘By the Might of my-saww Lord-azwj! The entirety of my-saww community will be paused on the Day of Qiyamah and Questioned about his-asws Wilayah, and that is the Word of Allah-azwj: And stop them! They have to be Questioned [37:24]’’.[190]
[بحار الأنوار: 24/ 271- حديث 47، عن المناقب: 2/ 4- 5 (2/ 152)].
96- أورد شيخنا الكليني في الروضة و غيره من قوله: و سئل القاروني ذات يوم عن قوله تعالى: وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ (الصافات: 24)، فقال: اقعد يا هذا الرجل، فما هذا موضع هذه المسألة، فقال له: لا بدّ من تفسير هذه الآية و يؤدّى فيه الأمانة،
Our elder Al-Kulayni in ‘Al-Rawza’ and others from his word, ‘And Al-Qarouny was asked one day about Words of the Exalted: And stop them! They have to be Questioned [37:24]. He said, ‘Take a seat, O you man! So, what is the place of this questioning?’ He said to him, ‘There is no escape from the interpretation of this Verse, and the entrustment be given in it’.
فقال له: اعلم أنّه إذا كان يوم القيامة تحشر الخلق حول الكرسي كلّ على طبقاتهم؛ الأنبياء عليهم السلام و الملائكة المقرّبون و سائر الأوصياء عليهم السلام، فيؤمر الخلق بالحساب، فينادي اللّه عزّ و جلّ: وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ عن ولاية عليّ بن أبي طالب عليه السلام؟،
He said to him, ‘Know that when it will be the Day of Qiyamah, the creatures would be Resurrected around the Chair, all upon their layers – the Prophets-as, and the Angels of Proximity and the rest of the successors-as. The creatures would be Commanded with the Reckoning. Allah-azwj Mighty and Majestic would Call out: “And stop them! They have to be Questioned [37:24], about the Wilayah of Ali-asws Bin Abu Talib!”’
فقال له السائل: و محمّد صلّى اللّه عليه و آله يسأل عن ولاية عليّ بن أبي طالب عليه السلام؟، فقال له: نعم و محمّد صلّى اللّه عليه و آله يسأل عن ولاية عليّ بن أبي طالب عليه السلام.
The questioner said to him, ‘And will Muhammad-saww be questioned about the Wilayah of Ali-asws Bin Abu Talib-asws?’ He said to him, ‘Yes, and Muhammad-saww will be questioned about the Wilayah of Ali-asws Bin Abu Talib-asws’’.[191]
[بحار الأنوار: 39/ 228- 229 حديث 2، عن روضة الكافي: 9- 10، و الفضائل لابن شاذان و غيرهما].
97- قب: الواقدي: إنّ فاطمة لمّا حضرتها الوفاة أوصت عليّا أن لا يصلّي عليها أبو بكر و عمر، فعمل بوصيّتها.
Al-Waqidy (Wahabi imam), ‘(Syeda) Fatima-asws, when the death presented to her-asws, she-asws bequeathed to Ali-asws that Abu Bakr and Umar should not pray Salat upon her-asws’. He-asws acted in accordance with her-asws bequest’’. (This paragraph is a Non-Shia source)
و بإسناده عن ابن عباس، قال: أوصت فاطمة أن لا يعلم إذا ماتت أبو بكر و لا عمر و لا يصلّيا عليها، قال: فدفنها عليّ عليه السلام ليلا و لم يعلمهما بذلك.
And by his chain from Ibn Abbas who said, ‘(Syeda) Fatima-asws bequeathed not to let Abu Bakr and Umar know when she-asws passes away, nor should they pray Salat upon her-asws. Ali-asws buried her-asws at night and did not let them both know of that’’.[192]
[بحار الأنوار: 43/ 182- 183- حديث 16،
98- بإسناده عن عائشة في خبر طويل يذكر فيه أنّ فاطمة أرسلت الى أبي بكر تسأل ميراثها من رسول اللّه … القصة قال: فهجرته و لم تكلّمه حتى توفّيت و لم يؤذن بها أبا بكر يصلّي عليها.
By his chain from Ayesha, in a long Hadeeth mentioning in it that (Syeda) Fatima-asws sent a message to Abu Bakr asked for her-asws inheritance from Rasool-Allah-azwj’ – the story. She-asws stayed away from him and did not speak to him until she-asws passed away, and Abu Bakr was not allowed to pray Salat upon her-asws’’.[193]
[بحار الأنوار: 43/ 182، عن المناقب: 3/ 262- 263].
99- و من هذا الباب ما جاء في الروضة من قولها سلام اللّه عليها و لعنة اللّه على من ظلمها: .. ثم قالت: أوصيك أن لا يشهد أحد جنازتي من هؤلاء الذين ظلموني و أخذوا حقّي، فإنّهم عدوّي و عدوّ رسول اللّه صلّى اللّه عليه و آله، و لا تترك أن يصلّي عليّ أحد منهم و لا من أتباعهم، و ادفنّي في الليل إذا هدأت العيون و نامت الأبصار.
And from this chapter is what has come in (the book) ‘Al-Rowza’ from her-asws, peace be upon her-asws and curses be upon ones who oppressed her-asws – Then she-asws said: ‘I-asws bequeath you-asws that no one from them should attend my-asws funeral, from the ones who were unjust to me-asws and seized my-asws rights, for they are my-asws enemies and enemies of Rasool-Allah-saww, and you-asws should not leave anyone of them to pray Salat upon me, nor for the ones who follow them, and bury me-asws during the night when the eyes are calm and the sights sleep’’.[194]
[بحار الأنوار: 43/ 192 حديث 20، عن روضة الواعظين للفتّال: 1/ 151].
100- ع: بإسناده عن ابن البطائني، عن أبيه؛ سألت أبا عبد اللّه عليه السلام: قال: لأيّ علّة دفنت فاطمة عليها السلام بالليل و لم تدفن بالنهار؟ قال: لأنّها أوصت أن لا يصلّ عليها الرجلان الأعرابيّان.
By his chain, from Ibn Al-Batainy, from his father, ‘I asked Abu Abdullah-asws saying, ‘For which reason was (Syeda) Fatima-asws buried at night and was not buried at daytime?’ He-asws said: ‘Because she-asws had bequeathed that the two Bedouin men (Abu Bakr and Umar) should not pray Salat upon her-asws’’.[195]
[بحار الأنوار: 43/ 206- 207 حديث 34. و قريب منه في: 81/ 250 حديث 8، عن العلل: 1/ 176 و 186].
101- لي: بإسناده عن ابن عباس في خبر طويل-، و فيه عن رسول اللّه صلّى اللّه عليه و آله: و إنّي لمّا رأيتها ذكرت ما يصنع بها بعدي، كأنّي بها و قد دخل الذلّ بيتها، و انتهكت حرمتها، و غصبت حقّها، و منعت إرثها، و كسر جنبها، و أسقطت جنينها، و هي تنادي: يا محمّداه! فلا تجاب، و تستغيث فلا تغاث،
By his chain from Ibn Abbas, in a lengthy Hadeeth, and in is, from Rasool-Allah-saww: ‘And when I-saww her-asws, I-asws recalled what would be done with her-asws after me-saww. It is as if I-saww am with her-asws and the humiliation has entered her-asws house and her-asws sanctity has been violated, and her-asws rights have been usurped, and her-asws inheritance has been prevented, and her-asws side has been broken, and her child has been miscarried, and she-asws is calling out: ‘O Muhammad-saww!’ But, she-asws is neither answered not assisted.
فلا تزال بعدي محزونة، مكروبة، باكية، تتذكّر انقطاع الوحي عن بيتها مرّة، و تتذكّر فراقي أخرى، و تستوحش إذا جنّها الليل لفقد صوتي الذي كانت تسمع إليه إذا تهجّدت بالقرآن، ثم ترى نفسها ذليلة بعد أن كانت في أيّام أبيها عزيزة.
So, she-asws does not cease to be grief-stricken after me-saww, distressed, crying, remembering the termination of the Revelation from her-asws house at times, and remembering my-saww separation at another time. And when it is night, she-asws feels lonely due to the loss of my-saww voice which she-asws used to listen to when I-saww held a vigil with the Quran. Then she-asws sees herself-asws as humiliated after she-asws had been honoured during the days of her-asws father-saww.
فعند ذلك يؤنسها اللّه تعالى ذكره بالملائكة، فنادتها بما نادت به مريم بنت عمران، فتقول: يا فاطمة! إِنَّ اللَّهَ اصْطَفاكِ وَ طَهَّرَكِ وَ اصْطَفاكِ عَلى نِساءِ الْعالَمِينَ (آل عمران: 37) يا فاطمة! اقْنُتِي لِرَبِّكِ وَ اسْجُدِي وَ ارْكَعِي مَعَ الرَّاكِعِينَ (آل عمران: 38)،
During that, Allah-azwj the Exalted would Comfort her-asws through the Angel. He would call out to her-asws with what he had called out to Maryam Bint Imran-as saying: ‘O Fatima-asws! Allah has Chosen you and Purified you and Chosen you above the women of the worlds’ [3:42]. O Fatima-asws! Be obedient to your Lord and perform Sajdahs and Rukus along with the Ruku performers [3:43]!’
ثم يبتدئ بها الوجع فتمرض فيبعث اللّه عزّ و جلّ إليها مريم بنت عمران تمرّضها و تؤنسها في علّتها، فتقول عند ذلك: يا ربّ! إنّي قد سئمت الحياة و تبرّمت بأهل الدنيا، فألحقني بأبي،
Then the pains (injuries) would begin her-asws and she-asws would fall ill, so Allah-azwj Mighty and Majestic will Send Maryam Bint Imran-as to her-asws to please her-asws and comfort her-asws during her-asws Illness. During that, she-asws will say: ‘O Lord-azwj! I-asws am fed up with life and am annoyed with the people of the world, so join me-asws with my-asws father-saww’.
فيلحقها اللّه عزّ و جلّ بي، فتكون أوّل من يلحقني من أهل بيتي، فتقدم عليّ محزونة، مكروبة، مغمومة، مغصوبة، مقتولة،
Allah-azwj Mighty and Majestic would Join her-asws with me-saww and she-asws will become the first one from my-saww family to join with me-saww. She-asws would arrive to me-saww grief-stricken, distressed, gloomy, usurped, murdered.
فأقول عند ذلك: اللّهمّ العن من ظلمها، و عاقب من غصبها، و ذلّل من أذلّها، و خلّد في نارك من ضرب جنبيها حتى ألقت ولدها، فتقول الملائكة عند ذلك: آمين.
I-saww shall be saying at that: ‘O Allah-azwj! Curse the ones who oppressed her-asws, and Punish the ones who usurped her-asws, and Disgrace the ones who humiliated her-asws, and let him be eternally in Your-azwj Fire, the one who struck her-asws side until her child was martyred’. During that, the Angels would be saying: ‘Ameen!’’’[196]
[بحار الأنوار: 43/ 172- 173 حديث 13].
102- لي: بإسناده عن ابن نباتة، قال: سئل أمير المؤمنين عليّ بن أبي طالب عليه السلام عن علّة دفنه فاطمة بنت رسول اللّه صلّى اللّه عليه و آله ليلا؟، فقال: إنّها كانت ساخطة على قوم كرهت حضورهم جنازتها، و حرام على من يتولّاهم أن يصلّى على أحد من ولدها.
By his chain, from Ibn Nubata who said, ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws was asked about the reason for him-asws burying (Syeda) Fatima-asws daughter-asws of Rasool-Allah-saww at night?’ He-asws said: ‘She-asws was angry upon a group she-asws disliked them being present at her-asws funeral, and it is Prohibited upon the one who follows them that he should pray Salat upon anyone of her-asws children’’.[197]
[بحار الأنوار: 43/ 209 حديث 37، عن أمالي الشيخ الصدوق: 524، باب 94، و أورده ابن شهر آشوب في المناقب: 3/ 363، و ذكره العلّامة المجلسي في بحار الأنوار: 43/ 183 حديث 16، عن روضة الواعظين: 1/ 153].
103- ما: المفيد، بإسناده عن عبد اللّه بن عباس، قال: لمّا حضرت رسول اللّه صلّى اللّه عليه و آله الوفاة بكى حتى بلّت دموعه لحيته، فقيل له: يا رسول اللّه! ما يبكيك؟،
Al Mufeed, by his chain from Abdullah Bin Abbas who said, ‘When the expiry presented to Rasool-Allah-saww, he-saww cried until his-saww moistened his-saww beard. It was said to him-saww, ‘O Rasool-Allah-saww! What makes you-saww cry?’
فقال: أبكي لذريّتي و ما تصنع بهم أشرار أمّتي من بعدي، كأنّي بفاطمة بنتي و قد ظلمت بعدي و هي تنادي: يا أبتاه! فلا يعينها أحد من أمّتي،
He-saww said: ‘I-saww am crying for my-saww offspring and what would be done with them from after me-asws. It is as if I-saww am with my-saww daughter-asws Fatima-asws and she-asws has been oppressed after me-saww and she-asws is calling out to me-saww: ‘O father-saww!’ But, no one from my-saww community is assisting her-asws’.
فسمعت ذلك فاطمة عليها السلام، فبكت، فقال رسول اللّه صلّى اللّه عليه و آله: لا تبكين يا بنيّة، فقال: لست أبكي لما يصنع بي من بعدك، و لكنّي أبكي لفراقك يا رسول اللّه،
(Syeda) Fatima-asws heard that and she-asws cried. Rasool-Allah-saww said: ‘Do not cry, O daughter-asws!’ She-asws said: ‘I-asws am not crying for what would be done with me-asws from after you-saww, but I-asws am crying for your-saww separation, O Rasool-Allah-saww!’
فقال لها: أبشري يا بنت محمّد بسرعة اللحاق بي فإنّك أوّل من يلحق بي من أهل بيتي.
He-saww said to her-asws: ‘Receive glad tidings, O daughter-asws of Muhammad-saww, of the quickness of the joining up with me-saww, for you-asws will be the first one from my-saww family members to join with me-saww’’.[198]
[بحار الأنوار: 43/ 156 حديث 2].
104- ن: بإسناده عن إسحاق بن حمّاد بن زيد، قال: سمعت يحيى بن أكثم … في حديث قال آخر: فإنّ أبا بكر أغلق بابه و قال: هل من مستقيل فأقيله، فقال عليّ عليه السلام: قدّمك رسول اللّه فمن ذا يؤخّرك؟!.
By his chain from Is’haq Bin Hammad Bin Zayd who said, ‘I heard Yahya Bin Aksam’ – in a Hadeeth, the other one said, ‘Abu Bakr closed his door and said, ‘Is there one who is asking for resignation so I can resign (from the caliphate)?’ Ali-asws said: ‘Rasool-Allah-saww placed you forwards, so who can put you back?!’
فقال المأمون: هذا باطل من قبل أنّ عليّا عليه السلام قعد عن بيعة أبي بكر، و رويتم أنّه قعد عنها حتى قبضت فاطمة عليها السلام، و أنّها أوصت أن تدفن ليلا لئلّا يشهدا جنازتها.
Al-Mamoun said, ‘This is false from the aspect that Ali-asws had sat back from the allegiance of Abu Bakr, and you have reported that he-asws had sat back from it until (Syeda) Fatima-asws passed away, and she-asws had bequeathed that she-asws be buried at night lest those two (Abu Bakr and Umar) attend her-asws funeral’’.[199] (a non-Shia source)
[بحار الأنوار: 49/ 192 حديث 2، انظر باب ما كان يتقرّب به المأمون الى الرضا عليه السلام في الاحتجاج على المخالفين، عن عيون أخبار الرضا (ع): 2/ 187، و بحار الأنوار: 49/ 189- 215].
105- مصباح الأنوار: عن جعفر بن محمد، عن آبائه عليهم السلام، قال: مكثت فاطمة عليها السلام بعد النبيّ صلّى اللّه عليه و آله خمسة و سبعين يوما ثم مرضت،
Misbah Al-Anwaar – From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘(Syeda) Fatima-asws remained after the Prophet-saww for seventy-five (75) days, then she-asws became ill.
فاستأذن عليها أبو بكر و عمر، فلم تأذن لهما، فأتيا أمير المؤمنين عليه السلام فكلّماه في ذلك، فكلّمها، و كانت لا تعصيه، فأذنت لهما، فدخلا، و كلّماها فلم ترد عليهما جوابا، و حوّلت وجهها الكريم عنهما،
Abu Bakr and Umar sought permission to see her-asws, but she-asws did not permit to them. They came to Amir Al-Momineen-asws and spoke to him-asws regarding that, and he-asws spoke to her-asws, and she-asws never used to disobey him-asws, so she-asws permitted to them. They entered and spoke to her-asws, but she-asws did not respond an answer to them, and turned around her-asws honourable face away from them.
فخرجا و هما يقولان لعلّي: إن حدث بها حدث فلا تفوتنا، فقالت: عند خروجهما لعليّ عليه السلام: إنّ لي إليك حاجة فأحبّ أن لا تمنعنيها، فقال عليه السلام: و ما ذاك؟ فقالت: أسألك أن لا يصلّ عليّ أبو بكر و لا عمر، و ماتت من ليلتها، فدفنها قبل الصباح.
They went out and they were saying to Ali-asws, ‘If an event of death were to occur, then do not make us miss it’. She-asws said to Ali-asws during their exit: ‘There is a need for me-asws to you-asws, and I-asws would love it if you-asws do not refuse it’. He-asws said: ‘And what is that?’ She-asws said: ‘I-asws ask you-asws that neither Abu Bakr nor Umar should pray Salat upon me-asws’, and she-asws passed away during her-asws night, and he-asws buried her-asws before the morning.
فجاءا حين أصبحا فقالا: لا تترك عداوتك يا ابن أبي طالب أبدا، ماتت بنت رسول اللّه فلم تعلمنا؟!، فقال أمير المؤمنين عليه السلام: لئن لم ترجعا لأفضحنّكما! قالها ثلاثا، فلما قال انصرفوا ..
When it was morning, they came and said, ‘You-asws will not leave your-asws enmity O son-asws of Abu Talib-asws, ever! The daughter-asws of Rasool-Allah-saww died and you-asws did not let us know?!’ Amir Al-Momineen-asws said: ‘If you two do not return, I-asws will expose both of you!’ – saying it thrice. When he-asws had said that, they left’’.[200]
[بحار الأنوار: 81/ 254- 255 حديث 13].
106- مصباح الأنوار: في حديث طويل، بإسناده عن سعد بن طريف، عن أبي جعفر عليه السلام … فلمّا فرغ أمير المؤمنين من دفنها لقيه الرجلان فقالا له: ما حملك على ما صنعت؟، قال: وصيّتها وعهدها.
(The book) ‘Misbah Al-Anwaar’ – In a long Hadeeth, by his chain from Sa’ad Bin Tareyf, from Abu Ja’far-asws: ‘When Amir Al-Momineen-asws was free from burying her (Syeda Fatima-asws), the two men (Abu Bakr and Umar) met him-asws and said to him-asws, ‘What carried you-asws upon what you-asws did?’ He-asws said: ‘Her-asws bequest I-asws had promised her-asws (to fulfil)’’.[201]
[بحار الأنوار: 43/ 201 ذيل حديث 30].
107- مصباح الأنوار: عن أبي جعفر عليه السلام قال: دفن أمير المؤمنين عليه السلام فاطمة بنت محمّد صلوات اللّه عليهم بالبقيع، ورشّ ماء حول تلك القبور لئلّا يعرف القبر، و بلغ أبا بكر و عمر أنّ عليّا دفنها ليلا،
(The book) ‘Misbah Al-Anwaar’ – From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws buried (Syeda) Fatima-asws daughter-asws of Muhammad-saww at Al-Baqie (cemetery), sprinkled water around those graves lest the grave be known, and it reached Abu Bakr and Umar that Ali-asws had buried her-asws at night.
فقالا له: فلم لم تعلمنا؟، قال: كان الليل و كرهت أن أشخصكم!، فقال له عمر: ما هذا، و لكن شحناء في صدرك!، فقال أمير المؤمنين عليه السلام: أمّا إذا أبيتما فإنّها استحلفتني بحقّ اللّه و حرمة رسوله و بحقّها عليّ أن لا تشهدا جنازتها.
They said to him-asws, ‘Why did you not let us know?’ He-asws said, ‘It happened at night and I-asws disliked disturning you!’ Umar said to him-asws, ‘What is this? But it is the enmity in your-asws chest!’ Amir Al-Momineen-asws: ‘But since you two are refusing (to accept), so she-asws had made me-asws swear an oath by the Right of Allah-azwj and sanctity of His-azwj Rasool-saww, and by her-asws right upon me-asws that you two should not attend her-asws funeral’’.[202]
[بحار الأنوار: 81/ 255 حديث 15].
108- في الكشف: عن طرق العامّة؛ أنّ أبا بكر و عمر عاتبا عليّا عليه السلام كونه لم يؤذنهما بالصلاة عليها، فاعتذر أنّها أوصته بذلك، و حلف لهما، فصدّقاه و عذّراه.
In (the book) ‘Al-Kashaf’ – From the way of the general Muslims, ‘Abu Bakr and Umar faulted Ali-asws of his-asws actions as to why he-asws did not permit them with the Salat upon her-asws. He-asws presented excuse that she-asws had bequeathed with that and swore to them both, and they ratified him-asws and excused him-asws’’.[203]
[بحار الأنوار: 43/ 190، حديث 19، عن كشف الغمة 2/ 68.
109- قال العلّامة المجلسي في بحاره: ما نصّه: روي في: بعض مؤلّفات أصحابنا، بإسناده الى المفضّل بن عمر، قال المفضّل: يا مولاي! ثم ماذا؟، قال الصادق عليه السلام: تقوم فاطمة بنت رسول اللّه صلّى اللّه عليه و آله فتقول: اللّهمّ أنجز وعدك و موعدك لي فيمن ظلمني و غصبني، و ضربني و جزعني بكلّ أولادي،
The Allama Al Majlisi in his (book) ‘Bihar’ said, ‘It is reported in one of the compilations of our companions, by his chain to Al Mufazzal Bin Umar who said,
‘Al-Fazl said, ‘O my Master-asws! Then what (will happen)?’ Al-Sadiq-asws said: ‘(Syeda) Fatima-asws daughter-asws of Rasool-Allah-saww will stand up and she-asws will say: ‘O Allah-azwj! Fulfil Your-azwj Promise and Your-azwj Appointment for me-asws regarding the ones who oppressed me-asws, and usurped me-asws, and hit me-asws, and alarmed me-asws with all of my-asws children’.
فتبكيها ملائكة السموات السبع و حملة العرش، و سكّان الهواء و من في الدنيا و من تحت أطباق الثرى، صائحين صارخين الى اللّه تعالى، فلا يبقى أحد ممّن قاتلنا و ظلمنا و رضي بما جرى علينا إلّا قتل في ذلك اليوم ألف قتلة دون من قتل في سبيل اللّه ..الى آخره.
There would cry for her-asws, Angels of the seven skies and bearers of the Throne, and dwellers of the air, and the ones in the world, and ones beneath the layers of the soil, sighing, shouting to Allah-azwj the Exalted. There will not remain anyone from the ones who killed us-asws, and oppressed us-asws, and agreed with what had flowed upon us-asws, except he would be killed on that Day with a thousand killing besides the ones killed in the Way of Allah-azwj’ – up to its end’’.[204]
[بحار الأنوار: 53/ 23- 24 باب 25 حديث 1].
110- ك، ن: في حديث طويل في الإسراء، و فيه: قال [ربّ العزّة سبحانه]: هؤلاء الأئمّة، و هذا القائم الذي يحلّ حلالي و يحرّم حرامي، و به أنتقم من أعدائي، و هو راحة لأوليائي، و هو الذي يشفي قلوب شيعتك من الظالمين و الجاحدين و الكافرين،
In a lengthy Hadeeth regarding the ascension, and in it, ‘The Lord-azwj of Might, the Glorious Said: “They-asws are the Imams-asws, and this is Al-Qaim-asws, the one who will permit My-azwj Permissible, and prohibit My-azwj Prohibition, and by him-asws I-saww shall Take Revenge from My-azwj enemies, and he-asws a (means of) rest for My-azwj friends, and he-asws is the one-asws who will heal the chests of your-asws Shias, from the oppressors, and the rejectors, and the Kafirs!”
فيخرج اللّات و العزّى طريّين فيحرقهما .. الى آخره.
Then Al-Laat, and Al-Uzza (to idols – Abu Bakr and Umar) would be brought out afresh, and he-asws will incinerate them both’ – up to its end’’.[205]
[بحار الأنوار: 1/ 252- 253 باب 23 حديث 2، عن كمال الدين: 150 و عن عيون أخبار الرضا عليه السلام: 35 (1/ 58 حديث 27). و أورده في البحار كاملا: 36/ 245 حديث 58].
111- ك: و في ذيل خبر سعد بن عبد اللّه: و لمّا قال: أخبرني عن الصّديق و الفاروق أسلما طوعا أو كرها؟ لم لم تقل له: بل أسلما طمعا، لأنّهما كانا يجالسان اليهود و يستخبرانهم عمّا كانوا يجدون في التوراة و سائر الكتب المتقدّمة الناطقة بالملاحم، من حال الى حال من قصّة محمّد صلّى اللّه عليه و آله و من عواقب أمره،
And beneath the Hadeeth of Sa’ad Bin Abdullah, ‘And when he said, ‘Inform me about Al-Siddique (Abu Bakr) and Al-Farouq (Umar), did they both become Muslims willingly or unwillingly?’ Why, why did you not say to him, ‘But they both became Muslims willingly, because they used to gather with the Jews and inform them about what they were finding to be in the Torah and rest of the previous Books, speaking with the future events, from a situation to a situation from the story of Muhammad-saww and from the consequences of his-saww affairs.
فكانت اليهود تذكر أنّ محمّدا صلّى اللّه عليه و آله يسلّط على العرب كما كان بخت نصّر سلّط على بني إسرائيل، و لا بدّ له من الظفر بالعرب كما ظفر بخت نصّر ببني إسرائيل غير أنّه كاذب في دعواه.
The Jews used to mention that Muhammad-saww would be overcoming upon the Arabs just as Bakht Nasar had overcome upon the children of Israel, and there is no escape for it from the victory with the Arabs just as Bakht Nasar had been victorious with the children of Israel, apart from that he had been a liar in his claim.
فأتيا محمّدا فساعداه على [قول] شهادة أن لا إله إلّا اللّه و بايعاه طمعا في أن ينال كل منهما من جهته ولاية بلد إذا استقامت أموره و استتبّت أحواله، فلمّا أيسا من ذلك تلثّما و صعدا العقبة مع أمثالهما من المنافقين، على أن يقتلوه،
They both came to Muhammad-saww and assisted him-saww upon the word that there is no god except Allah-azwj, and pledged allegiance to him-saww coveting regarding what he-saww would give them both from the aspect of the governance of a city when his-saww affairs had been established and his-saww situation had been stabilised. When they despaired from that, they veiled themselves and ascended Al-Aqaba along with their like from the hypocrites, upon killing him-saww.
فدفع اللّه كيدهم، وردّهم بغيظهم لم ينالوا خيرا، كما أتى طلحة و الزبير عليّا عليه السلام فبايعاه و طمع كلّ واحد منهما أن ينال من جهته ولاية بلد، فلمّا أيسا نكثا بيعته و خرجا عليه، فصرع اللّه كلّ واحد منهما مصرع أشباههما من الناكثين.
But Allah-azwj Repelled their plots and Returned them with their anger not having achieved anything good, just as Talha and Al-Zubeyr had come to Ali-asws and pledged allegiance to him-asws, and each one of them coveted to be given from him-asws the governance of a city. When they both despaired, they broke his-asws allegiance and battled against him-asws. Allah-azwj Caused each one of them to die a death of their like ones from the breakers’’.[206]
[بحار الأنوار: 52/ 86، عن كمال الدين: 2/ 134].
112- كنز: بإسناده عن داود الرقّي، عن أبي عبد اللّه عليه السلام قال: قوله تعالى: فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ* أي بأيّ نعمتي تكذّبان؛ بمحمّد أم بعليّ؟ فيهما أنعمت على العباد.
(The book) ‘Kunz Al-Fawaid’ – By his chain from Dawood Al-Raqyy, from Abu Abdullah-asws having said: ‘Words of the Exalted: So which of the Favours of your Lord with you two belie? [55:13] – i.e., which of My-azwj two Favours will you two belie – with Muhammad-saww of with Ali-asws? Regarding them-asws both I-saww have Favoured upon the servants’’.[207]
[بحار الأنوار: 24/ 59- حديث 34، و صفحة: 309 ذيل حديث 12، عن تأويل الآيات الظاهرة: 320 (2/ 633- حديث 6 و ما بعدها من الروايات). و جاء في تفسير البرهان: 4/ 264- حديث 24].
113- قب: بإسناده الى الباقر عليه السلام في قوله تعالى: يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَ لا يُرِيدُ بِكُمُ الْعُسْرَ (البقرة: 185) قال: اليسر؛ أمير المؤمنين عليه السلام، و العسر؛ فلان و فلان.
By his chain to Al Baqir-asws regarding Words of the Exalted: Allah Wants ease with you, and He does not Want the difficulty with you, [2:185]. He-asws said: ‘The ease is Amir Al-Momineen-asws, and the difficulty is so and so (Abu Bakr) and so and so (Umar)’’.[208]
[بحار الأنوار: 36/ 103 حديث 45، عن المناقب لابن شهر آشوب: 3/ 103].
114- ص: و سئل الصادق عليه السلام عن قوله تعالى: وَ قالَ الَّذِينَ كَفَرُوا رَبَّنا أَرِنَا الَّذَيْنِ أَضَلَّانا مِنَ الْجِنِّ وَ الْإِنْسِ (فصّلت: 29)، قال: هما .. هما.
And Al-Sadiq-asws was asked about Words of the Exalted: And those who committed Kufr would be saying, ‘Our Lord! Show us those who strayed us, from the Jinn and the humans, [41:29]. He-asws said: ‘They two (Abu Bakr and Umar)! They two!’’[209]
[بحار الأنوار: 11/ 243- حديث 35].
115- ص: الصدوق، عن جابر، عن أبي جعفر عليه السلام، قال: صلّى النبّي صلّى اللّه عليه و آله ذات ليلة ثمّ توجّه الى البقيع، فدعا أبا بكر و عمر و عثمان و عليّا فقال: امضوا حتّى تأتوا أصحاب الكهف و تقرؤهم منّي السلام، و تقدّم أنت يا أبا بكر فإنّك أسنّ القوم، ثمّ أنت يا عمر، ثمّ أنت يا عثمان، فإن أجابوا واحدا منكم و إلّا تقدّم أنت يا عليّ، كن آخرهم،
Al Sadouq, from Jabir,
‘From Abu Ja’far-asws having said: ‘The Prophet-saww prayed Salat one night, then headed to (the cemetery) Al-Baqie, and called Abu Bakr, and Umar, and Usman and Ali-asws, and he-saww said: ‘Go until you come to the companions of the cave and convey the greetings from me-saww, and you go ahead O Abu Bakr for you are the oldest of the group, then you, O Umar, then you O Usman. So, if even one of them answers you (then fine) or else you-asws go ahead, O Ali-asws, become the last of them’.
ثمّ أمر الريح فحملتهم حتّى وضعتهم على باب الكهف، فتقدّم أبو بكر فسلّم فلم يردّوا فتنحّى، فتقدّم عمر فسلّم فلم يردّوا عليه، و تقدّم عثمان و سلّم فلم يردّوا عليه، و تقدّم عليّ و قال: السلام عليكم و رحمة اللّه و بركاته، أهل الكهف الذين آمنوا بربّهم وزادهم هدى، و ربط على قلوبهم، أنا رسول رسول اللّه إليكم،
Then he-saww ordered the wind to carry them until it placed them upon the entrance of the cave. Abu Bakr proceeded and greeted, but they did not return it, so he stepped aside. Umar went ahead and greeted, but they did not return unto him; and Usman proceeded and greeted but they did not return unto him, and Ali-asws proceeded and said: ‘The greetings be upon you and Mercy of Allah-azwj and His-azwj Blessings, O people of the cave, those who believed in their Lord-azwj and He-azwj Increased them in Guidance, and connected their hearts. I-asws am a messenger of Rasool-Allah-saww to you all!’
فقالوا: مرحبا برسول اللّه و برسوله، و عليك السلام يا وصيّ رسول اللّه و رحمة اللّه و بركاته،
They said, ‘Welcome to Rasool-Allah-saww and his-saww messenger, and upon you-asws be the greetings O successor-asws of Rasool-Allah-saww and Mercy of Allah-azwj and His-azwj Blessings’.
قال: فكيف علمتم أنّي وصيّ النبيّ؟ فقالوا: إنّه ضرب على آذاننا ألّا نكلّم إلّا نبيّا أو وصيّ نبيّ، فكيف تركت رسول اللّه صلّى اللّه عليه و آله؟ و كيف حشمه؟ و كيف حاله؟ .. و بالغوا في السؤال، و قالوا: خبّر أصحابك هؤلاء أنّا لا نكلّم إلّا نبيّا أو وصيّ نبيّ،
He-asws said: ‘And how to you know I-asws am a successor-asws of the Prophet-saww?’ They said, ‘It had been resonated upon our ears that we should not speak except to a Prophet-as or a successor-as of a Prophet-as. How did you-asws leave Rasool-Allah-saww? And how is his-as decency? And is his-saww state?’ And they reached (the end) in the questions, and they said, ‘Inform these companions of yours, we do not speak except to a Prophet-as or a successor-as of a Prophet-as’.
فقال لهم: أسمعتم ما يقولون؟ قالوا: نعم، قال: فاشهدوا.
He-asws said to them: ‘Did you hear what they said?’ They said, ‘Yes’. He-asws said: ‘So be witness’’.[210]
[بحار الأنوار: 14/ 420- حديث 2].
116- كتاب الاستدراك: بإسناده قال: إنّ المتوكّل قيل له: إنّ أبا الحسن يعني عليّ ابن محمّد بن عليّ الرضا عليهم السلام يفسّر قول اللّه عزّ و جلّ: يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ .. (الفرقان: 27) الآيتين في الأول و الثاني،
The book ‘Al-Istidrak’ – By his chain, said, ‘Al-Mutawakkil, it was said to him, ‘Abu Al-Hassan-asws, meaning Ali-asws Ibn Muhammad-asws Bin Ali Al-Reza-asws is interpreting Words of Allah-azwj Mighty and Majestic: And on the Day, the unjust one would bite upon his hand [25:27] – the two Verses are regarding the first (Abu Bakr) and the second (Umar)’.
قال: فكيف الوجه في أمره؟ قالوا: تجمع له الناس و تسأله بحضرتهم، فإن فسّرها بهذا كفاك الحاضرون أمره، و إن فسّرها بخلاف ذلك افتضح عند أصحابه،
He said, ‘So, how do I go ahead regarding his-asws matter?’ They said, ‘Gather the people to him-asws and ask him-asws in their presence. If he-asws interprets it with this, it would suffice you with the ones present, of his-asws matter, and if he-asws interprets it differently to that, you can expose him-asws in the presence of his-asws companions’.
قال: فوجّه الى القضاة و بني هاشم و الأولياء و سئل عليه السلام، فقال: هذان رجلان كنى عنهما، و منّ بالستر عليهما، أفيحبّ أمير المؤمنين أن يكشف ما ستره اللّه؟ فقال: لا أحبّ.
He said, ‘Go ahead to the judges, and Clan of Hashim-as, and the friends’. And he-asws was asked, so he-asws said: ‘These are two men teknonymed about them, and it is a Conferment with the veiling upon them both. Would the commander of the faithful like me-asws to uncover what Allah-azwj has Veiled?’ He said, ‘I do not like it’’.[211]
[بحار الأنوار: 50/ 214- حديث 26].
117- سن: بإسناده عن جابر، قال: قال أبو جعفر عليه السلام: قال رسول اللّه صلّى اللّه عليه و آله: ما من مؤمن إلّا و قد خلص ودّي الى قلبه، و ما خلص ودّي الى قلب أحد إلّا و قد خلص ودّ عليّ الى قلبه، كذب يا علي من زعم أنّه يحبّني و يبغضك،
From him, from his father, from the one who narrated it, from Jabir who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘There is none from a Momin except that he has pure cordiality upon his heart; and there is no one of a pure cordiality upon his heart except that he has pure cordiality for Ali-asws to his heart. He has lied, O Ali-asws! The one who claim that he loves me-saww but hates you-asws’.
قال: فقال رجلان من المنافقين: لقد فتن رسول اللّه بهذا الغلام!، فأنزل اللّه تبارك و تعالى: فَسَتُبْصِرُ وَ يُبْصِرُونَ* بِأَيِّكُمُ الْمَفْتُونُ (القلم: 5- 6) وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ* وَ لا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (القلم: 9- 10)،
He-asws said: ‘So two men from the hypocrites said, ‘Rasool-Allah-saww has been bewitched by this young boy’. Therefore Allah-azwj Blessed and Exalted Revealed: So you shall be seeing, and they (too) shall be seeing [68:5] Which one of you is bewitched [68:6] They wish that you should be pliant so they (too) would be pliant [68:9] And do not heed a despicable oath-monger [68:10]’.
قال: نزلت فيهما .. الى آخر الآية.
He-asws said: ‘It was Revealed regarding the two of them (Abu Bakr & Umar) – up to the last Verse’’.[212]
[بحار الأنوار: 39/ 254- حديث 26، عن المحاسن: 151].
118- سر: من كتاب المسائل … بإسناده عن أحمد بن محمد بن زياد و موسى بن محمد ابن عليّ، قال: كتبت الى أبي الحسن عليه السلام أسأله عن الناصب هل أحتاج في امتحانه الى أكثر من تقديمه الجبت و الطاغوت و اعتقاد إمامتهما؟، فرجع الجواب: من كان على هذا فهو ناصب.
From the book ‘Al Masaail’ – By his chain from Ahmad Bin Muhammad Bin Ziyad and Musa Bin Muhammad Ibn Ali having said:
‘I wrote to Abu Al-Hassan-asws asking him-asws about the Nasibis (Hostile ones), ‘Do I need to test him to any more that his preferring the ‘Jibt’ (the false god – Abu Bakr) and the ‘Taghoot’ (tyrant – Umar) and belief in their imamate?’ The answer returned: ‘Anyone who is upon this (belief), he is a Nasibi’’.[213]
[بحار الأنوار: 72/ 135- حديث 18، عن مستطرفات السرائر: 68- حديث 13، و في الوسائل: 6/ 341- حديث 14، و 19/ 100- حديث 4].
119- ني: بإسناده عن جابر، قال: سألت أبا جعفر عليه السلام عن قول اللّه: وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ (البقرة: 165) قال: هم أولياء فلان و فلان اتّخذوهم أئمّة دون الامام الذي جعله اللّه للناس إماما،
By his chain from Jabir who said, ‘I asked Abu Ja’far-asws about the Words of Allah-azwj: And from the people there are ones who take rivals besides Allah. They are loving them like the love for Allah; [2:165]. He-asws said: ‘They are the friends of so and so, and so and so. They are taking them as imams besides the Imam-asws who Allah-azwj Made him-asws to be and Imam-asws for the people.
و كذلك قال: وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ* إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ* وَ قالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَما تَبَرَّؤُا مِنَّا (البقرة: 165- 167).
And like that, He-azwj Said: and if they could see, those who are being unjust, when they would be seeing the Punishment, that the Strength is for Allah in its entirety, and that Allah is Severe of the Punishment [2:165] When those who were followed shall disavow from those who followed (them), and they see the Punishment, and the reasons are cut off with them [2:166] And those who followed shall say: ‘If only there was a return for us, we would disavow from them just as they are disavowing from us. [2:167].
ثم قال أبو جعفر عليه السلام: هم و اللّه يا جابر أئمّة الظلم و أشياعهم.
Then Abu Ja’far-asws said: ‘They, by Allah-azwj O Jabir, are the unjust imams and their adherents’’.[214]
[بحار الأنوار: 23/ 359 حديث 16، و جاء في: 8/ 363- حديث 41، عن تفسير العيّاشي: 1/ 72- حديث 142 باختلاف، و جاء في تفسير البرهان: 1/ 172، و تفسير الصافي: 1/ 156، و إثبات الهداة: 1/ 262، و الاول عن غيبة النعماني 64].
120- ير: بإسناده عن سوادة بن علي، عن بعض رجاله، قال: قال أمير المؤمنين عليه السلام للحارث الأعور و هو عنده-: هل ترى ما أرى؟، فقال: كيف أرى ما ترى و قد نوّر اللّه لك و أعطاك ما لم يعط أحدا؟.
(The book) ‘Basaair Al Darajaat’ – By his chain from from Sawadah Bin Ali, from one of his men who said,
‘Amir Al-Momineen-asws said: ‘Amir Al-Momineen-asws said to Al-Haris Al-Awr, and he was in his-asws presence: ‘Can you see what I-asws can see?’ He said, ‘How can I see what you-asws see?’ And said, ‘The Noor of Allah-azwj is for you-asws and has Given you what He-azwj did not Give anyone’.
قال: هذا فلان الأول على ترعة من ترع النار، يقول: يا أبا الحسن! استغفرلي، لا غفر اللّه له.
He-asws said: ‘So and so the first (Abu Bakr) is upon an edge from the edges of the Fire saying, ‘O Abu Al-Hassan-asws! Seek Forgiveness of Allah-azwj for me!’ May Allah-azwj not Forgive him’.
قال: فمكث هنيئة ثم قال: يا حارث! هل ترى ما أرى؟، فقال: كيف أرى ما ترى و قد نوّر اللّه لك و أعطاك ما لم يعط أحدا،
He (the narrator) said, ‘He-asws waited for a while, then said: ‘O Haris! Can you see what I-asws see?’ He said, ‘And how can I see what you-asws see and Noor of Allah-azwj is for you-asws, and He-azwj has Given you-asws what He-azwj did not Give to anyone’.
قال: هذا فلان- الثاني على ترعة من ترع النار يقول: يا أبا الحسن! استغفرلي، لا غفر اللّه له.
He-asws said: ‘This is so and so, the second (Umar) upon an edge from the edges of the Fire saying, ‘O Abu Al-Hassan-asws! Seek Forgiveness for me!’ May Allah-azwj not Forgive him’’.[215]
[بحار الأنوار: 40/ 185 حديث 68، عن بصائر الدرجات: 124 (441، حديث 11- الجزء التاسع)].
121- ثو: بإسناده عن ابن سدير، عن رجل من أصحاب أبي عبد اللّه عليه السلام قال: سمعته يقول: إنّ أشدّ الناس عذابا يوم القيامة لسبعة نفر: أوّلهم ابن آدم الذي قتل أخاه، و نمرود الّذي حاجّ ابراهيم في ربّه، و اثنان في بني إسرائيل هوّدا قومهم و نصّراهم، و فرعون الذي قال: أنا ربّكم الأعلى، و اثنان من هذه الأمّة أحدهما شرهما في تابوت من قوارير تحت الفلق في بحار من نار.
By his chain from Ibn Sadeyr,
‘From a man from the companions of Abu Abdullah-asws said, ‘I heard him-asws saying: ‘The most severe of the people in Punishment on the Day of Judgment would be seven persons – The first of them being the son of Adam-as who killed his-la brother-as; and Nimrod-la who argued against Ibrahim-as regarding his-as Lord-azwj; and two from the children of Israel who Judaised their people and Christianised them, and Pharaoh-la who said, ‘I am your lord, the most exalted!’ [79:24], and two from this community, one of them eviler of the two (Umar) would be in a coffin of glass beneath Al-Falaq in an ocean of fire’’.[216]
[بحار الأنوار: 8/ 313- حديث 83، عن ثواب الأعمال: 207].
122- فض: بالأسانيد الى أبي عبد اللّه عليه السلام إنّه قال: لمّا نزلت هذه الآية: الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ (الأنعام: 82) قال: بولاية عليّ بن أبي طالب عليه السلام، و لم يخلطوا بولاية فلان و فلان، فإنّه التلبّس بالظلم.
By the chains going to Abu Abdullah-asws having said: ‘When this Verse was Revealed: Those who are believing and are not mixing their Eman with injustice. They, for them is the security, and they are the Guided ones’ [6:82]. He-asws said: ‘(Guided) by the Wilayah of Ali-asws Bin Abu Talib-asws, and they do not mingle it with the wilayah of so and so (Abu Bakr) and so and so (Umar), for it would constitute mixing with the injustice’’.[217]
[بحار الأنوار: 36/ 114، عن الروضة من الكافي: 8/ 18].
123- شف: بإسناده عن أنس بن مالك قال: قال رسول اللّه صلّى اللّه عليه و آله: (الجنّة مشتاقة الى أربعة من أمّتي)، فهبت أن أسأله من هم؟، فأتيت أبا بكر فقلت له: إنّ النبيّ صلّى اللّه عليه و آله قال: (إنّ الجنّة تشتاق الى أربعة من أمّتي) فاسأله من هم؟، فقال: أخاف أن لا أكون منهم فيعيرني به بنو تيم،
By his chain from Anas Bin Malik (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘The Paradise is desirous to four from my-saww community’. I was too overawed to ask him-saww, ‘Who are they?’ So, I came to Abu Bakr and said to him, ‘The Prophet-saww said: ‘The Paradise is desirous to four from my-saww community’, can you ask him-saww who they are?’ He said, ‘I am fearful that I may not be from them, and the clan of Taym would shame me’.
فأتيت عمر، فقلت له مثل ذلك، فقال: أخاف أن لا أكون منهم فيعيرني به بنو عديّ، فأتيت عثمان، فقلت له مثل ذلك، فقال: أخاف أن لا أكون منهم فيعيرني به بنو أميّة،
I came to Umar and said to him, similar to that. He said, ‘I fear that I may not be from them and the clan of Aday would shame me’. I went to Usman and said to him similar to that. He said, ‘I fear that I may not be from them and the clan of Umayya would shame me.
فأتيت عليّا عليه السلام و هو في ناضح له-، فقلت له إنّ النبيّ صلّى اللّه عليه و آله قال: (إنّ الجنّة مشتاقة الى أربعة من أمّتي)، فأسأله من هم؟،
I came to Ali-asws and he-asws was in a camel enclosure of his-asws. I said to him-asws, ‘The Prophet-saww said: ‘The Paradise is desirous to four from my-saww community’, can you-asws ask him-saww who they are?’
فقال: و اللّه لأسألنّه، فإن كنت منهم لأحمدنّ اللّه عزّ و جلّ و إن لم أكن منهم لأسألنّ اللّه أن يجعلني منهم و أودّهم،
He-asws said: ‘By Allah-azwj! I-asws will not ask him-asws. If I-asws am from them, I-asws shall praise Allah-azwj Mighty and Majestic, and if I do not happen to be from them, I-asws shall ask Allah-azwj to Make me-asws to be from them and love them’.
و جئت معه الى النبيّ صلّى اللّه عليه و آله فدخلنا على النبيّ صلّى اللّه عليه و آله و رأسه في حجر دحية الكلبي فلمّا رآه دحية قام إليه و سلّم عليه و قال: خذ برأس ابن عمّك يا أمير المؤمنين فأنت أحقّ به [منّي]،
And I came with him-asws to the Prophet-saww and we entered to see the Prophet-saww and his-saww head was in a lap of Dahiyat Al-Kalby. When Dahiyat saw him-asws, he stood up to him-asws and greeted unto him-asws, and said, ‘Take the head of the son-saww of your-asws uncle-as, O Amir Al-Momineen-asws, for you-asws are more rightful with it than me’.
فاستيقظ النبيّ صلّى اللّه عليه و آله و رأسه في حجر عليّ عليه السلام، فقال له: يا أبا الحسن! ما جئتنا إلّا في حاجة،
The Prophet-saww woke up ad his-saww was in a lap of Ali-asws. He-saww said to him-asws: ‘O Abu Al Hassan-asws! You-asws have not come except regarding a need’.
قال: بأبي و أمّي يا رسول اللّه، دخلت و رأسك في حجر دحية الكلبيّ فقام إليّ و سلّم عليّ، و قال: خذ برأس ابن عمّك إليك فأنت أحقّ به منّي يا أمير المؤمنين،
He-asws said: ‘By my-asws father-as, and my-asws mother-as, O Rasool-Allah-saww! I-asws entered and your-saww head was in a lap of Dahiyat Al Kalby. He stood up to me-asws and greeted unto me-asws and said, ‘Take the head of the son-saww of your-asws uncle-as to you-asws, for you-asws are more rightful with it than me, O Amir Al Momineen-asws’.
فقال له النبيّ: فهل عرفته؟، فقال: هو دحية الكلبي، فقال له: ذاك جبرئيل، فقال له: بأبي و أمّي يا رسول اللّه؛ أعلمني أنس أنّك قلت: إنّ الجنّة مشتاقة الى أربعة من أمّتي، فمن هم؟،
The Prophet-saww said to him-asws: ‘Did you recognise him?’ He-asws said: ‘He is Dahiyat Al-Kalby’. He-saww said to him: ‘That is Jibraeel-as’. He-asws said to him-saww: ‘By my-asws father-as and my-as mother-as, O Rasool-Allah-saww! Anas let me-asws know that you-saww said: ‘The Paradise is desirous to four from my-saww community’, so who are they?’
فأومأ إليه بيده فقال: أنت و اللّه أوّلهم، أنت و اللّه أوّلهم ثلاثا-، فقال له: بأبي و أمّي فمن الثلاثة؟، فقال له: المقداد و سلمان و أبو ذرّ.
He-saww gestured by his-saww hand to him-asws and said: ‘You, by Allah-azwj and their first! By Allah-azwj, their first!’ – thrice. He-asws said to him-saww: ‘By my-asws father-as and my-asws mother-as! Who are the three?’ He-saww said to him-asws: ‘Al-Miqdad-ra, and Salman-ra, and Abu Zarr-ra’’.[218]
[بحار الأنوار: 40/ 11- 12 حديث 26، عن اليقين في إمرة أمير المؤمنين: 17- 18].
124- شف: من كتاب المعرفة تأليف عبّاد بن يعقوب الرواجني، بإسناده قال: لمّا أن سيّر أبو ذرّ رضي اللّه عنه اجتمع هو و عليّ عليه السلام و المقداد بن الأسود، قال: أ لستم تشهدون أنّ رسول اللّه صلّى اللّه عليه و آله قال: أمّتي ترد عليّ الحوض على خمس رايات: أوّلها راية العجل فأقوم فآخذ بيده فإذا أخذت بيده اسودّ وجهه، و رجفت قدماه، و خفقت أحشاؤه، و من فعل ذلك تبعه،
From the book ‘Al Ma’rifa’ compiled by Abaad Bin Yaqoub Al Rawajiny, by his chain said,
‘When Abu Zarr-ra went to travel, him-ra and Ali-asws, and Al-Miqdad Bin Al-Aswad, he-ra said, ‘Aren’t you witnesses that Rasool-Allah-saww said: ‘My-saww community will return to me-saww at the Fountain upon five flags – the first of it would be the flag of the calf (Abu Bakr), so I-saww will stand and grab his hand, and when I-saww do grab his hand, his face would blacken, and his feet would tremble, and his bones would knock, and of the ones who followed him in that deed.
فأقول: ماذا خلفتموني في الثقلين بعدي؟ فيقولون: كذّبنا الأكبر و مزّقناه و اضطهدنا الأصغر و ابتززناه حقّه؟ فأقول: اسلكوا ذات الشمال، فيصرفون ظماء مظمئين مسودّة وجوههم لا يطعمون منه قطرة.
I-saww will say: ‘What did you do regarding the two weighty things after me-saww?’ They would be saying, ‘We belied the bigger (of the two weighty things – Quran) and tore it, and we persecuted the smaller (of the two weighty things – Ali-asws) and snatched his-asws rights’. I-saww would be saying: ‘Go to the left’. So, they would be dispersing thirsty, blackened of faces, not been quenched a drop from it (the Fountain).
ثمّ ترد عليّ راية فرعون أمّتي فيهم أكثر الناس و هم المبهرجون؛ قلت: يا رسول اللّه! و ما المبهرجون؟ أبهرجوا الطريق؟، قال: لا و لكنّهم بهرجوا دينهم، و هم الذين يغضبون للدنيا و لها يرضون و لها يسخطون و لها ينصبون،
Then there would return to me-saww the flag of the Pharaoh of my-saww community (Umar), among them being a lot of people and they would be the falsifiers’. I-ra said, ‘O Rasool-Allah-saww! And what are the falsifying ones? Did they falsify the path?’ He-saww said: ‘No, but they falsified their religion, and they are those who were wrathful for the world, and for it they were pleased and for it they were angry and for it they established hostility.
فآخذ بيد صاحبهم فإذا أخذت بيده اسودّ وجهه، و رجفت قدماه، و خفقت أحشاؤه، و من فعل ذلك تبعه، فأقول: ما خلفتموني في الثقلين بعدي؟ فيقولون: كذّبنا الأكبر و مزّقناه و قاتلنا الأصغر و قتلناه، فأقول: اسلكوا طريق أصحابكم، فينصرفون ظماء مظمئين مسودّة وجوههم لا يطعمون منه قطرة،
Then I-saww would grab their master, and when I-saww do grab his hand, his face would blacken, and his feet would tremble, and his bones would knock, and of the ones who did that would follow him. I-saww say: ‘What did you do regarding the two weighty things after me-saww?’ They would say, ‘We belied the greater (Quran) and tore it, and we fought the smaller (Ali-asws) and killed him-asws’. I-saww would say: ‘Travel the road of your master’, and they would disperse thirsty, blackened of faces, not being quenched a drop from it (Fountain).
ثم ترد عليّ راية فلان و هو إمام خمسين ألفا من أمّتي، فأقوم فآخذ بيده فإذا أخذت بيده اسودّ وجهه و رجفت قدماه، و خفقت أحشاؤه، و من فعل ذلك تبعه، فأقول: ما خلفتموني في الثقلين بعدي؟ فيقولون: كذّبنا الأكبر و عصيناه و خذلنا الأصغر و خذلنا عنه، فأقول: اسلكوا سبيل أصحابكم، فينصرفون ظماء مظمئين مسودّة وجوههم لا يطعمون منه قطرة.
Then the flag of so and so would return to me-saww, and he is the imam of fifty thousand from my-saww community, and I-saww would stand and grab his hand. So, when I-saww do grab his hand, his face would blacken and his feet would tremble, and his bones would knock, and of the ones who did that, would follow him. I-azwj would say: ‘Why did you oppose me-saww regarding the two weighty things after me-saww?’ They would say, ‘We belied the greater (Quran) and disobeyed it, and we abandoned the smaller (Ali-asws, and forsook him-asws)’. I-saww shall say: ‘Travel the way of your master’. So, they will disperse thirsty, blackened of faces, not being quenched a drop from it.
ثم يرد عليّ المخدج برايته و هو إمام سبعين ألفا من أمّتي، فإذا أخذت بيده اسودّ وجهه، و رجفت قدماه، و خفقت أحشاؤه، و من فعل ذلك تبعه، فأقول: ماذا خلفتموني في الثقلين بعدي؟
Then Al-Makhdaj will return to me-saww with his flag, and he is the imam of seventy thousand from my-saww community. So, when I-saww grab his hand, his face would blacken, and his feet would tremble, and his bones would knock, and the of the ones who did that, they will follow him. I-saww shall say: ‘What did you do regarding the two weighty things after me-saww?’
فيقولون: كذّبنا الأكبر و عصيناه و قاتلنا الأصغر فقتلناه، فأقول: اسلكوا سبيل أصحابكم، فينصرفون ظماء مظمئين مسودّة وجوههم لا يطعمون منه قطرة.
They would say, ‘We belied the greater (Quran) and disobeyed it, and we fought the smaller (Ali-asws) and we killed him-asws’. I-saww shall say: ‘Travel the way of your master’. So, they would disperse thirsty, blackened of faces, not been quenched a drop from it.
ثمّ يرد عليّ أمير المؤمنين و قائد الغرّ المحجّلين فأقوم فآخذ بيده فيبيضّ وجهه و وجوه أصحابه، فأقول: ماذا خلفتموني في الثقلين بعدي؟ فيقولون: اتّبعنا الأكبر و صدّقناه و وازرنا الأصغر و نصرناه و قتلنا معه،
Then will return to me-saww Ali-asws Emir of the Momineen-asws and guide of the resplendent, so I-saww shall stand up and grab his-asws hand, and his-asws face would brighten and (so will) the faces of his-asws companions. I-saww shall say: ‘What did you do regarding the two weighty things after me-saww?’ They would say, ‘We followed the greater (Quran) and ratified it, and we supported the smaller (Ali-asws) and helped him-asws, and we fought alongside him-asws’.
فأقول روّوا، فيشربون شربة لا يظمؤون بعدها أبدا، إمامهم كالشمس الطالعة، و وجوههم كالقمر ليلة البدر، أو كانوا كأضوأ نجم في السماء؛
I-saww shall say: ‘Quench yourselves’. So, they would be drinking such a drink, they will not be thirsty after it, ever! Their fronts would be like the emerging sun, and their faces would be like the moon on the night of the full moon, and they would be like the illumination of a star in the sky.
قال: ألستم تشهدون على ذلك؟، قالوا: بلى، قال: و أنا على ذلكم من الشاهدين.
He-ra said, ‘Aren’t you witnesses upon that?’ They said, ‘Yes’. He-ra said, ‘And I-ra, upon that, I am from the witnesses’’.[219]
[بحار الأنوار: 8/ 14 حديث 19، عن اليقين في إمرة أمير المؤمنين عليه السلام: 126 مجلس 129، و مثله في صفحة: 150 و 167].
125- شف: بإسناده عن سليمان بن هارون، عن أبي جعفر عليه السلام قال: لمّا سلّم على عليّ عليه السلام بإمرة المؤمنين خرج الرجلان و هما يقولان: و اللّه لا نسلّم له ما قال أبدا.
By his chain from Suleyman Bin Haroun,
‘From Abu Ja’far-asws having said: ‘When Ali-asws was greeted to as ‘Amir Al-Momineen’, the two men (Abu Bakr and Umar) came out and they were saying, ‘We will not greet to him-asws what he-saww said, ever!’’[220]
[بحار الأنوار: 37/ 312- حديث 45، عن اليقين: 93 باب 113].
126- شف: بإسناده عن أبي يعقوب رفعه الى أبي عبد اللّه عليه السلام في قوله: فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَ قِيلَ هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ قال: لمّا رأى فلان و فلان منزلة عليّ عليه السلام يوم القيامة إذا رفع اللّه تعالى لواء الحمد الى محمّد صلّى اللّه عليه و آله يجيئه كلّ ملك مقرّب و كلّ نبيّ مرسل فدفعه الى عليّ سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَ قِيلَ هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ أي باسمه تسمّون: أمير المؤمنين.
By his chain, from Abu Yaqoub, raising it to,
‘Abu Abdullah-asws regarding His-azwj Words: So when they shall see him nigh, the faces of those who committed Kufr will despair, and it would be said: ‘This one is what you had been calling (yourselves) with!’ [67:27]. He-asws said: ‘When so and so (Abu Bakr) and so and so (Umar) see the status of Ali-asws on the Day of Qiyamah, when Allah-azwj the Exalted Raises the flag of Praise to Muhammad-saww, every Angel would come to him-saww and every Prophet-saww Sent, but he-saww will hand it to Ali-asws: the faces of those who committed Kufr will despair, and it would be said: ‘This one is what you had been calling (yourselves) with!’ [67:27] – i.e., you were naming yourselves as ‘Amir Al-Momineen’’.[221]
[بحار الأنوار: 37/ 302، حديث 23].
127- قال العلّامة المجلسي: روي في بعض مؤلّفات أصحابنا، بإسناده عن المفضّل ابن عمر في حديث، و جاء فيه: قال الصادق عليه السلام: يا مفضّل! لو تدبّر القرآن شيعتنا لما شكّوا في فضلنا،
The Allama Al-Majlisi said, ‘It is reported in one of the compilations of our companions, by his chain from Al-Mufazzal Ibn Umar in a Hadeeth, and there has come in it – ‘Al-Sadiq-asws said: ‘O Mufazzal! If our-asws Shias were to ponder in the Quran, they would not be in doubt of our-asws merits.
أما سمعوا قوله عزّ و جلّ: وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ وَ نُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَ نُرِيَ فِرْعَوْنَ وَ هامانَ وَ جُنُودَهُما مِنْهُمْ ما كانُوا يَحْذَرُونَ (القصص: 5 و 6)،
Have they not heard the Words of the Mighty and Majestic: And We Intend to Confer upon those who were weakened in the land, and to Make them Imams, and Make them the inheritors [28:5] And to Enable for them in the land, and to Show Pharaoh and Haman and their armies what they used to beware from them [28:6]?
و اللّه يا مفضّل! إنّ تنزيل هذه الآية في بني إسرائيل و تأويلها فينا، و انّ فرعون و هامان: تيم وعديّ.
By Allah-azwj, O Mufazzal! The Revelation of this Verse is regarding children of Israel, and its interpretation is regarding us-asws, and that (references to) ‘Pharaoh and Haman’ – are the clan of Taym (Abu Bakr’s clan) and Aday (Umar’s clan)’’.[222]
[بحار الأنوار: 53/ 26 باب 25].
128- مل: بإسناده عن عبد اللّه بن بكر الأرجاني قال: صحبت أبا عبد اللّه عليه السلام في طريق مكّة من المدينة، فنزلنا منزلا يقال له: عسفان، ثم مررنا بجبل أسود عن يسار الطريق وحش، فقلت له: يابن رسول اللّه! ما أوحش هذا الجبل؟ ما رأيت في الطريق مثل هذا، فقال لي: يابن بكر! أتدري أيّ جبل هذا؟، قلت: لا،
(The book) ‘Kamil Al Ziyaraat’ – by his chain from from Abdullah Bin Bakr Al Rajany who said,
‘I accompanied Abu Abdullah-asws in the road to Makkah from Al-Medina. We encamped at a spot called Usfan. Then we passed by a black dismal (miserable) mountain on the left of the road. I said to him-asws, ‘O son-asws of Rasool-Allah-saww! How dismal this mountain is. I have not seen in the road the like of this’. He-asws said to me: ‘O Ibn Bakr! Do you know which mountain this is?’ I said, ‘No’.
قال: هذا جبل يقال له: الكمد، و هو على واد من أودية جهنّم، و فيه قتلة أبي الحسين عليه السلام استودعهم فيه تجري من تحتهم مياه جهنّم من الغسلين و الصديد و الحميم و ما يخرج من جبّ الحوى، و ما يخرج من الفلق، و ما يخرج من آثام، و ما يخرج من طينة الخبال، و ما يخرج من جهنّم،
He-asws said: ‘This mountain is called Al-Kamad, and it is upon a valley from the valleys of Hell, and in it are ones who killed my-asws father-asws Al-Husayn-asws, deposited in it. Its waters emerge from Hell, from the filth (sweat from the Kafirs, 69:36), and the pus, and the boiling water, and what emerges from the pit of Al-Hawa (a place in Hell), and what emerges from Al-Falak (Chasm in Hell), and what emerges from sins (Asaam), and what emerges from clay of Al-Khabal[223], and what emerges from Hell;
و ما يخرج من لظى و من الحطمة، و ما يخرج من سقر، و ما يخرج من الحميم، و ما يخرج من الهاوية، و ما يخرج من السعير. [و في نسخة أخرى: و ما يخرج من جهنّم، و ما يخرج من لظى]،
And what emerges from Lazza (Flame of Hell), and from Al-Hutama (a level of hell), and what emerges from Saqar (a level of Hell), and what emerges from the boiling water, and what emerges from Al-Hawiya (a level in Hell), and what emerges from Al-Saeer (a level in Hell)’. (And in another copy: ‘And what emerges from Hell and what emerges from Laza’).
و ما مررت بهذا الجبل في سفري فوقفت به إلّا رأيتهما يستغيثان إليّ، و إنّي لأنظر الى قتلة أبي فأقول لهما: هؤلاء إنّما فعلوا ما أسّستما:
And I-asws do not pass by this mountain during my-asws journey and I-asws pause at it except I-asws see the two of them (Abu Bakr & Umar) seeking my-asws help, and I-asws look at the killers of my-asws father-asws, and I-asws say to them: ‘But rather they did what laid the foundation.
لم ترحمونا إذ وليتم، و قتلتمونا و حرمتمونا، و ثبتم على قتلنا [حقّنا] و استبددتم بالأمر دوننا، فلا رحم اللّه من يرحمكما، ذوقا و بال ما قدّمتما، و ما اللّه بظلّام للعبيد،
You did not show us-asws any mercy when you were rulers, and killed us-asws and deprived us-asws, and leapt upon our-asws rights, and tyrannised with the command upon us-asws. May Allah-azwj not have Mercy on the one who has mercy on you two. Taste the scourge of what you sent ahead, and Allah-azwj is not the least unjust to the servants’.
و أشدّهما تضرّعا و استكانة الثاني، فربّما وقفت عليهما ليتسلّى عنّي بعض ما في قلبي، و ربّما طويت الجبل الذي هما فيه و هو جبل الكمد-.
And the most severe of the two in beseeching and humbling himself is the second one (Umar). Sometimes I-asws pause at them in order to calm down some of what is in my-asws heart, and sometimes I-asws tread the mountain in which both of them are, and it is mount Al-Kamad’.
قال: قلت له: جعلت فداك! فإذا طويت الجبل فما تسمع؟،
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! When you-asws do tread the mountain, what do you-asws hear?’
قال: أسمع أصواتهما يناديان: عرّج علينا نكلّمك فإنّا نتوب، و أسمع من الجبل صارخا يصرخ بي: أجبهما و قل لهما: اخسؤوا فيها و لا تكلّمون،
He-asws said: ‘I-asws hear their voices calling out, ‘Ascend to us, we want to speak to you-asws, for we repent!’, and I-asws hear a shouter shouting in answer to them, and says to them: “Go away into it and do not speak to Me!” [23:108]’.
قال: قلت له: جعلت فداك! و من معهم؟،
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! And who are with them?’
قال: كلّ فرعون عتا على اللّه و حكى اللّه عنه فعاله، و كلّ من علّم العباد الكفر، قلت: من هم؟،
He-asws said: ‘Every pharaoh (ruler) insolent upon Allah-azwj, and Allah-azwj has Told about his deed, and everyone who teaches Kufr to the servants’. I said, ‘Who are they?’
قال: نحو بولس الذي علّم اليهود أنّ يد اللّه مغلولة، و نحو نسطور الذي علّم النصارى أنّ عيسى المسيح ابن اللّه، و قال لهم: هم ثلاثة، و نحو فرعون موسى الذي قال: أنا ربّكم الأعلى، و نحو نمرود الذي قال: قهرت أهل الأرض و قتلت من في السماء و قاتل أمير المؤمنين، و قاتل فاطمة و محسن، و قاتل الحسن و الحسين،
He-asws said: ‘For instance Paul who taught the Jews that the Hand of Allah-azwj is shackled, and for instance Nestorius who taught the Christians that the Messiah is a son of Allah-azwj, and said to them ‘Three’ (Trinity), and for instance Pharaoh-la (at the time of) Musa-as who said: He said: ‘I am your lord, the most exalted!’ [79:24], and for instance Nimrod-la who said, ‘I-la shall subdue the people of the earth and kill the ones in the sky’; and killer of Amir Al-Momineen-asws, and killer of (Syeda) Fatima-asws, and Mohsin-asws, and killer of Al-Hassan-asws, and Al-Husayn-asws.
فأمّا معاوية و عمر فما يطمعان في الخلاص و معهم كلّ من نصب لنا العداوة و أعان علينا بلسانه و يده و ماله، ..
As for Muawiya and Umar (Bin Al-Aas), so they are not even expecting the finish, and with them is everyone who established the enmity to us-asws, and assisted against us-asws by his tongue, and his hand, and his wealth’’.[224]
[بحار الأنوار: 25/ 372 حديث 24، عن كامل الزيارات: 326- 327 باب 108- حديث 2].
129- عيون المعجزات: عن محمّد بن الفضل، عن داود الرقّي، قال: قلت لأبي عبد اللّه عليه السلام: حدّثني عن أعداء أمير المؤمنين و أهل بيت النبوّة، فقال: الحديث أحبّ إليك أم المعاينة؟، قلت: المعاينة،
(The book) ‘Uyoon Al Mo’jizaat’ – From Muhammad Bin Al Fazl, from Dawood Al Raqqy who said,
‘I said to Abu Abdullah-asws, ‘Narrate to me about enemies of Amir Al-Momineen-asws and People-asws of the Household of the Prophet-hood’. He-asws said: ‘Is the narration more beloved to you or the eye-witnessing?’ I said, ‘Witnessing’.
فقال لأبي إبراهيم موسى عليه السلام: ائتني بالقضيب، فمضى و أحضره إيّاه، فقال له: يا موسى! اضرب به الأرض و أرهم أعداء أمير المؤمنين عليه السلام و أعداءنا، فضرب به الأرض ضربة فانشقّت الأرض عن بحر أسود،
He-asws said to Abu Ibrahim-asws (7th Imam-asws): ‘Bring me-asws the stick’. He-asws went and presented it to him-asws. He-asws said to him-asws: ‘O Musa-asws! Strike the ground with it and show them the enemies of Amir Al-Momineen-asws and our-asws enemies’. He-asws struck the ground with it with a strike, the group cleft asunder from a black ocean.
ثم ضرب البحر بالقضيب، فانفلق عن صخرة سوداء، فضرب الصخرة فانفتح منها باب، فإذا بالقوم جميعا لا يحصون لكثرتهم وجوههم مسودّة و أعينهم زرق، كلّ واحد منهم مصفّد مشدود في جانب من الصخرة، و هم ينادون يا محمّد! و الزبانية تضرب وجوههم و يقولون لهم: كذبتم ليس محمّد لكم و لا أنتم له.
Then he-asws struck the ocean with the stick, and it split up from a black rock. He-asws struck the rock, and a door opened up from it, and there were people gathered. They could not be counted due to their large number, and their faces were darkened and their eyes were blue. Each one of them was chained and tied up to one side of the rock, and they were calling out, ‘O Muhammad-saww!’ And the Zabaniyya (Angels of Hell) were striking their faces and saying to them: ‘You are lying! Neither is Muhammad-saww for you nor are you all for him-saww’’.
فقلت له: جعلت فداك! من هؤلاء؟، فقال: الجبت و الطاغوت و الرجس و اللعين ابن اللعين، و لم يزل يعدّدهم كلّهم من أوّلهم الى آخرهم حتى أتى على أصحاب السقيفة، و أصحاب الفتنة، و بني الأزرق، و الأوزاع، و بني أمّية جدّد اللّه عليهم العذاب بكرة و أصيلا.
I said to him-asws, ‘May I be sacrificed for you-asws! Who are they?’ He-asws said: ‘The ‘Jibt’ (false god – Abu Bakr), and the ‘Taghout’ (tyrant – Umar), and the unclean, and the accursed son of the accursed’ – and he-asws did not cease to count them, all of them, from their first to their last, until he-asws came to the companion of the Saqeefa and the companions of the Fitna, and clan of Al-Azraq, and Al-Awza’a, and clan of Umayya: ‘Allah-azwj is renewing the Punishment upon them, morning and evening’’.
ثمّ قال عليه السلام للصخرة: انطبقي عليهم الى الوقت المعلوم.
Then he-asws said to the rock: ‘Layer upon them up to the known time!’’[225]
[بحار الأنوار: 48/ 84- حديث 104 عن المصدر: 100].
130- تقريب المعارف، لأبي الصلاح الحلبي: بإسناده عن مولى لعليّ بن الحسين عليهما السلام قال: كنت معه عليه السلام في بعض خلواته، فقلت: إنّ لي عليك حقّا، أ لا تخبرني عن هذين الرجلين؛ عن أبي بكر و عمر، فقال: كافران؛ كافر من أحبّهما.
(The book) ‘Taqreeb Al-Ma’arif’ of Abu Al-Salah Al-Halby, by his chian from a slave of Ali-asws Bin Al-Husayn-asws having said: ‘I was with him-asws in one of his-asws solitudes. I said, ‘There is a right for me upon you-asws. Can you-asws inform me about these two men, about Abu Bakr and Umar?’ He-asws said: ‘Both Kafirs. Kafir is the one who loves them’’.
و عن أبي حمزة الثمالي؛ أنّه سأل عليّ بن الحسين عليهما السلام عنهما، فقال: كافران؛ كافر من تولّاهما.
And from Abu Hamza Al-Sumali, he asked Ali-asws Bin Al Husayn-asws. He-asws said: ‘Both Kafirs. Kafir is the one who befriends them’’.
قال: و تناصر الخبر عن عليّ بن الحسين و محمّد بن عليّ و جعفر بن محمّد عليهم السلام من طرق مختلفة أنّهم قالوا: ثلاثة لا ينظر اللّه إليهم يوم القيامة و لا يزكّيهم و لهم عذاب أليم: من زعم أنّه إمام و ليس بإمام، و من جحد إمامة إمام من اللّه، و من زعم أنّ لهما في الاسلام نصيبا.
He said, ‘And it is supported by the Hadeeth from Ali-asws Bin Al-Husayn-asws, and Muhammad-asws Bin Ali-asws, and Ja’far-asws Bin Muhammad-asws, from different ways, they-asws said: ‘Three, Allah-azwj will neither Look at (Consider them), nor Purify them (from the sins), and for them would be a painful Punishment – One who claim that he is an Imam-asws, and he isn’t an Imam-asws; and one who rejects the Imamate of an Imam-asws from Allah-azwj; and one who claims that for the two of them (Abu Bakr and Umar) there is any share in Al-Islam’’.[226]
[بحار الأنوار: 72/ 137- 138- حديث 25. و جاء في البحار: 72/ 131 حديث 2، عن الخصال: 1/ 52، و قريب منه في البحار: 25/ 111 حديث 4، عن تفسير العياشي: 1/ 178 حديث 65. و أورده في بحار الأنوار: 7/ 209. و جاء في تفسير البرهان: 7/ 209، و مثله حديث 10 من البحار: 15/ 112- 123].
131- كتاب ما نزل في أعداء آل محمّد، في قوله: يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ .. رجل من بني عدّي، و يعذّبه عليّ عليه السلام فيعضّ على يديه، و يقول العاضّ و هو رجل من بني تميم: يا لَيْتَنِي كُنْتُ تُراباً أي شيعيّا.
The book ‘Ma Nazal Fi Ada’a Aal-e-Muhammad-asws’ – Regarding His-azwj Words: ‘And on the Day, the unjust one would bite upon his hand [25:27] – A man from the clan of Adayy, and Ali-asws will punish him and he would bit upon his hands, and the biter will say, and he is a man from the clan of Tameem, ‘‘O! I wish I was dust!’ [78:40] – i.e., a Shia’’.[227]
[بحار الأنوار: 35/ 60].
132- قال العلّامة المجلسي: روي عن أبي عبد اللّه عليه السلام أنّ رسول اللّه صلّى اللّه عليه و آله أصابه خصاصة فجاء الى رجل من الأنصار فقال له: هل عندك من طعام؟، فقال: نعم يا رسول اللّه، و ذبح له عناقا و شواه، فلمّا أدناه منه تمنّى رسول اللّه صلّى اللّه عليه و آله أن يكون معه عليّ و فاطمة و الحسن و الحسين عليهم السلام،
The Allama Al-Majlisi said, ‘It is reported from Abu Abdullah-asws that Rasool-Allah-saww was hit by poverty, so he-saww came to a man from the Helpers and said to him: ‘Is there any food with you?’ He said, ‘Yes, O Rasool-Allah-saww!’, and he slaughtered a neck (sheep) and grilled it. When he-saww went near it, Rasool-Allah-saww wished that Ali-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws be with him-saww.
فجاء أبو بكر و عمر، ثم جاء عليّ عليه السلام بعدهما، فأنزل اللّه في ذلك: وَ ما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَ لا نَبِيٍ و لا محدّث إِلَّا إِذا تَمَنَّى أَلْقَى الشَّيْطانُ فِي أُمْنِيَّتِهِ؛ يعني أبا بكر و عمر فَيَنْسَخُ اللَّهُ ما يُلْقِي الشَّيْطانُ (الحج: 52- 53)؛ يعني لمّا جاء عليّ عليه السلام بعدهما ثُمَّ يُحْكِمُ اللَّهُ آياتِهِ للنّاس؛ يعني ينصر اللّه أمير المؤمنين عليه السلام،
Abu Bakr and Umar came, then Ali-asws came after them, and Allah-azwj Revealed regarding that: And We did not Send a Rasool or a Prophet, or a Muhaddith before you except whenever he desired, the Satan (also) cast in his desire [22:52] – meaning Abu Bakr and Umar. But, Allah Abrogated whatever the Satan casted – meaning when Ali-asws came after them, then Allah Empowered His Signs [22:52] – meaning Allah-azwj Helped Amir Al-Momineen-asws’.
ثمّ قال: لِيَجْعَلَ ما يُلْقِي الشَّيْطانُ فِتْنَةً يعني فلانا و فلانا لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَ الْقاسِيَةِ قُلُوبُهُمْ يعني الى الإمام المستقيم،
Then He-azwj Said: So He Made what the Satan casted – meaning so and so, and so and so, to be a fitna for those in whose hearts was a disease, and their hearts were hard [22:53], meaning toward the correct Imam-asws.
ثمّ قال: وَ لا يَزالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ مِنْهُ أي في شكّ من أمير المؤمنين حَتَّى تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذابُ يَوْمٍ عَقِيمٍ، قال: العقيم: الذي لا مثل له في الأيّام،
Then He-azwj Said: And those who commit Kufr will not cease to be in doubt from it – i.e. being in doubt from Amir Al-Momineen-asws, until the Hour comes to them suddenly, or there comes to them Punishment of a Destructive day [22:55]. He-asws said: ‘The destructive is that which there is no example for it during the (current) days’.
ثمّ قال: الْمُلْكُ يَوْمَئِذٍ لِلَّهِ يَحْكُمُ بَيْنَهُمْ فَالَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فِي جَنَّاتِ النَّعِيمِ* وَ الَّذِينَ كَفَرُوا وَ كَذَّبُوا بِآياتِنا قال: و لم يؤمنوا بولاية أمير المؤمنين و الأئمّة عليهم السلام فَأُولئِكَ لَهُمْ عَذابٌ مُهِينٌ (الحج: 55- 57).
Then He-azwj Said: The Kingdom on that Day is for Allah. He will Judge between them. So those who believe and are doing righteous deeds will be in Gardens of Bliss [22:56] And those who commit Kufr and belie Our Signs, [22:57]. He-asws said: ‘And they did not believe in the Wilayah of Amir Al-Momineen-asws and the Imams-asws, for them would be a humiliating Punishment [22:57]’’.[228]
[بحار الأنوار: 17/ 86].
133- سلف دعاء صنمي قريش الذي هو دعاء رفيع الشأن عظيم المنزلة، رواه عبد اللّه ابن عباس، عن عليّ عليه السلام أنّه كان يقنت به، و قال: إنّ الداعي به كالرامي مع النبيّ (ص) في بدر و أحد و حنين بألف ألف سهم،.
Preceding the supplication of the two idols of Qureysh (Sanamayy Qureysh), which is a supplication of lofty position, great status. It is reported by Abdullah Ibn Abbas, from Ali-asws that he-asws used to (recite it in his-asws) Qunoot (of the Salat), and he-asws said: ‘The one supplicating with it is like the one who shot fighting alongside the Prophet-saww in Badr, and Ohad, and Hunayn, by a thousand, thousand arrows’’.[229]
و قد جاء في البحار أيضا-: 82/ 261 باب 55- حديث 5، عن البلد الأمين: 551 (الحجرية) فضل ذكر قنوت الأئمّة عليهم السلام، و جنّة الأمان (مصباح الشيخ): 552- 555 الحجرية. و باب ثواب اللعن على أعدائهم 27/ 218.
134- عن تفسير أبي محمد العسكري عليه السلام: أنّه أرادت الفجرة ليلة العقبة قتل النبيّ صلّى اللّه عليه و آله و من بقي في المدينة قتل عليّ عليه السلام، فلمّا تبعه و قصّ عليه بغضاءهم فقال: أ ما ترضى أن تكون منّي بمنزلة هارون من موسى؟. الخبر.
From Tafseer Abu Muhammad Al-Askari-asws: ‘The transgressors on the night of Al-Aqaba intended to kill the Prophet-saww, and the ones remaining in Al-Medina (intended) to kill Ali-asws. When he-asws followed him-saww and narrated the story to him-saww, he-saww said: ‘Are you-asws not pleased that you-asws happen to be from me-saww at the status of Haroun-as from Musa-as?’ – The Hadeeth’’.[230]
[بحار الأنوار: 44/ 34، عن تفسير الامام العسكري عليه السلام: 380].
135- ل: بإسناده عن حذيفة بن اليمان أنّه قال: الذين نفروا برسول اللّه ناقته في منصرفه من تبوك أربعة عشر: أبو الشرور، و أبو الدواهي، و أبو المعازف و أبوه، و طلحة، و سعد ابن أبي وقّاص، و أبو عبيدة، و أبو الأعور، و المغيرة، و سالم مولى أبي حذيفة، و خالد بن الوليد، و عمرو بن العاص، و أبو موسى الأشعري، و عبد الرحمن بن عوف، و هم الذين أنزل اللّه عزّ و جلّ فيهم: وَ هَمُّوا بِما لَمْ يَنالُوا ….
(The book) ‘Al-Khisaal’ – by his chain from Huzeyfa Bin Al-Yaman that he said,
‘Those who repelled (scared) the camel of Rasool-Allah-saww during his-saww departure from Tabuk were fourteen – Abu Al-Shuroor, and Abu Al-Dawahi, and Abu Al-Ma’azif, and his father, and Talha, and Sa’ad Bin Abu Waqas, and Abu Ubeyda, and Abu Al-Awr, and Al-Mugheira, and Salim Mawla Abu Huzeyfa, and Khalid Bin Al-Waleed, and Amro Bin Al-Aas, and Abu Musa Al-Ashari, and Abdul Rahman Bin Awf – and they those regarding whom Allah-azwj Mighty and Majestic Revealed: and they planned with what they could not attain [9:74]’’.[231]
[بحار الأنوار: 21/ 222- 223 حديث 5، عن الخصال: 2/ 91].
136- كا: بإسناده عن الحارث بن حصيرة الأسدي، عن أبي جعفر عليه السلام قال: كنت دخلت مع أبي الكعبة، فصلّى على الرخامة الحمراء بين العمودين، فقال: في هذا الموضع تعاقد القوم إن مات رسول اللّه صلّى اللّه عليه و آله أن لا يردّوا هذا الأمر في أحد من أهل بيته أبدا،
Al Kafi – by his chain from Al Haris Bin Haseyra Al Asady,
‘From Abu Ja’far-asws having said: ‘I-asws entered the Kabah along with my-asws father-asws. He-asws prayed Salat at the red marble between the two pillars. He-asws said to me-asws: ‘This is the place the group vowed that if Rasool-Allah-saww dies, this command (caliphate) will not be returned to be in anyone from People-asws of his-saww Household, ever!’
قال: قلت: و من كان؟، قال: الأول و الثاني و أبو عبيدة بن الجرّاح و سالم بن الحبيبة.
He-asws said: ‘I-asws said: ‘And who were they?’ He-asws said: ‘The first (Abu Bakr), and the second (Umar), and Abu Ubeyda Bin Al-Jarrah, and Saalim Bin Al-Habeeba (Mawla)’’.[232]
[بحار الأنوار: 28/ 85- حديث 1، عن الكافي: 4/ 545، و مثله في الكافي: 8/ 334].
137- عن تفسير القمي في حديث طويل: فاستفهمه عمر من بين أصحابه، فقال: يا رسول اللّه! هذا من اللّه أو من رسوله؟،
From Tafseer Al-Qummi in a lengthy Hadeeth: ‘Umar inquired about it from between his companions, He said, ‘O Rasool-Allah-saww! Is this from Allah-azwj or from His-azwj Rasool-saww?’
فقال رسول اللّه صلّى اللّه عليه و آله: نعم من اللّه و من رسوله، إنّه أمير المؤمنين، و إمام المتّقين، و قائد الغرّ المحجّلين، يقعده اللّه يوم القيامة على الصراط فيدخل أولياءه الجنّة و أعداءه النار،
Rasool-Allah-saww said: ‘Yes, from Allah-azwj and from His-azwj Rasool-saww. He-asws is Amir Al-Momineen, and Imam-asws of the pious, and guide of the resplendent. On the Day of Qiyamah, Allah-azwj will Make him-asws to be seated on the Bridge, and he-asws will enter his-asws friends into the Paradise and his-asws enemies into the Fire’.
فقال أصحابه الذين ارتدّوا بعده: قد قال محمّد صلّى اللّه عليه و آله في مسجد الخيف ما قال، و قال ههنا ما قال، و إن رجع الى المدينة يأخذنا بالبيعة له،
His-azwj companions, the ones who had reneged after him-saww, said, ‘Muhammad-saww has said in Masjid Al-Khief what he-saww said, and he-saww says over here what he-saww says, and if he-saww returns to Al-Medina, he-saww will take our allegiances for him-asws’.
فاجتمعوا أربعة عشر نفرا و تآمروا على قتل رسول اللّه صلّى اللّه عليه و آله، و قعدوا له في العقبة، و هي عقبة أرشى بين الجحفة و الأبواء، فقعدوا سبعة عن يمين العقبة و سبعة عن يسارها لينفروا ناقة رسول اللّه صلّى اللّه عليه و آله، فلمّا جنّ الليل تقدّم رسول اللّه في تلك الليلة العسكر،
Fourteen persons gathered and conspired upon killing Rasool-Allah-saww, and they sat in wait in Al-Aqaba, and it is a hill between Al-Johfa and Al-Abwa’a. They sat there, seven on the right of Al-Aqaba and seven on its left, in order to frighten the camel of Rasool-Allah-saww. When the night shielded, Rasool-Allah-saww sent the soldiers ahead during that night.
فأقبل ينعس على ناقته، فلمّا دنا من العقبة ناداه جبرئيل: يا محمّد! إنّ فلانا و فلانا و فلانا قد قعدوا لك، فنظر رسول اللّه صلّى اللّه عليه و آله، فقال: من هذا خلفي؟، فقال حذيفة بن اليمان: أنا حذيفة بن اليمان يا رسول اللّه،
He-saww came drowsy upon his-saww camel. When he-saww was near from Al-Aqaba, Jibraeel-as called out to him-saww: ‘O Muhammad-saww! So and so, and so and so, and so and so are sitting in wait for ambushing you-saww’. Rasool-Allah-saww looked around and said: ‘Who is this behind me-saww?’ Huzeyfa Al-Yamani said, ‘I, Huzeyfa Bin Al-Yaman, O Rasool-Allah-saww!’
قال: سمعت ما سمعت؟، قال: بلى، قال: فاكتم، ثمّ دنا رسول اللّه صلّى اللّه عليه و آله منهم فناداهم بأسمائهم، فلمّا سمعوا نداء رسول اللّه فرّوا و دخلوا في غمار الناس، و قد كانوا عقلوا رواحلهم فتركوها، و لحق الناس برسول اللّه صلّى اللّه عليه و آله و طلبوهم، و انتهى رسول اللّه صلّى اللّه عليه و آله الى رواحلهم فعرفها،
He-saww said: ‘Did you hear what I-saww heard?’ He said, ‘Yes’. He-saww said: ‘Conceal’. Then Rasool-Allah-saww went near them and called them out, by their names. When they heard the call of Rasool-Allah-saww, they fled and entered in the midst of the people. And they had tied up their rides, and they left them, and the people joined up with Rasool-Allah-saww and sought them, and Rasool-Allah-saww ended up to their riding animals and recognised them.
فلمّا نزل قال: ما بال أقوام تحالفوا في الكعبة إن أمات اللّه محمّدا أو قتله أن لا يردّوا هذا الأمر في أهل بيته أبدا؟،
When he-saww descended, he-saww said: ‘What is the matter with a people vowing in the Kabah that when Allah-azwj Causes Muhammad-saww to die or Kills him-saww, they will not let the command return to be among the People-asws of his-saww Household, ever?’
فجاؤوا الى رسول اللّه فحلفوا أنّهم لم يقولوا من ذلك شيئا، و لم يريدوه، و لم يهمّوا بشيء من رسول اللّه صلّى اللّه عليه و آله، فأنزل اللّه: يَحْلِفُونَ بِاللَّهِ ما قالُوا وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ وَ كَفَرُوا بَعْدَ إِسْلامِهِمْ وَ هَمُّوا بِما لَمْ يَنالُوا من قتل رسول اللّه صلّى اللّه عليه و آله
They came to Rasool-Allah-saww and swore they had not said anything from that, and they had not intending (killing) him-saww, and they had not thought of anything (bad) of Rasool-Allah-saww. Allah-azwj Revealed: They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam and they planned with what they could not attain [9:74] – from killing Rasool-Allah-saww.
وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا يَكُ خَيْراً لَهُمْ وَ إِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذاباً أَلِيماً فِي الدُّنْيا وَ الْآخِرَةِ وَ ما لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَ لا نَصِيرٍ (التوبة: 74)،
and they hated except if Allah and His Rasool was to Enrich them from His Grace. So if they were to repent, it would be better for them, and if they turn back, Allah would Punish them with a painful Punishment in the world and the Hereafter; and there isn’t for them in the earth from a guardian, nor a helper [9:74].
فرجع رسول اللّه صلّى اللّه عليه و آله الى المدينة و بقي بها المحرّم و النصف من صفر لا يشتكي شيئا، ثمّ ابتدأ به الوجع الذي توفّي فيه صلّى اللّه عليه و آله.
Rasool-Allah-saww returned to Al-Medina and stayed at it (the months of) Al-Muharram, and half of Safar, not complaining of anything. Then the pain began with him-saww in which he-saww passed away’’.[233]
[بحار الأنوار: 37/ 115- 116 ذيل حديث 6، عن تفسير القمي: 159- 162 (1/ 174- 175)].
138- فس: يَحْلِفُونَ بِاللَّهِ ما قالُوا وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ وَ كَفَرُوا بَعْدَ إِسْلامِهِمْ، قال: نزلت في الذين تحالفوا في الكعبة أن لا يردّوا هذا الأمر في بني هاشم، فهي كلمة الكفر،
Tafseer Al-Qummi – They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam [9:74]. He said, ‘It was Revealed regarding those who had sworn in the Kabah that they will not let this command (of Religion) return to the clan of Hashim-asws, so it is the word of Kufr.
ثم قعدوا لرسول اللّه صلّى اللّه عليه و آله في العقبة، و همّوا بقتله و هو قوله: وَ هَمُّوا بِما لَمْ يَنالُوا … (التوبة: 74).
Then they said in wait for Rasool-Allah-saww in the Kabah and plotted to kill him-saww, and it is His-azwj Word: and they planned with what they could not attain [9:74].
قوله: اسْتَغْفِرْ لَهُمْ أَوْ لا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ قال علي بن ابراهيم: إنّها نزلت لمّا رجع رسول اللّه صلّى اللّه عليه و آله الى المدينة و مرض عبد اللّه ابن أبيّ، و كان ابنه عبد اللّه بن عبد اللّه مؤمنا …
His-azwj Words: Whether you seek Forgiveness for them or do not seek Forgiveness for them; even if you seek Forgiveness for them seventy times, Allah will never Forgive them; [9:80]. Ali Bin Ibrahim said, ‘It was Revealed when Rasool-Allah-saww returned to Al-Medina, and Abdullah Bin Ubay became ill and his son Abdullah Bin Abdullah was a Momin.
فدخل اليه رسول اللّه صلّى اللّه عليه و آله و المنافقون عنده، فقال ابنه عبد اللّه بن عبد اللّه: يا رسول اللّه! استغفر اللّه له، فاستغفر له، فقال عمر: أ لم ينهك اللّه يا رسول اللّه أن تصلّي عليهم؟ أو تستغفر لهم؟، فأعرض عنه رسول اللّه صلّى اللّه عليه و آله، و أعاد عليه، فقال له: ويلك! إنّي خيّرت فاخترت، إنّ اللّه يقول: اسْتَغْفِرْ لَهُمْ أَوْ لا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ (البقرة: 74- 80)،
Rasool-Allah-saww entered to see him and the hypocrites were in his presence. His son Abdullah Bin Abdullah said, ‘O Rasool-Allah-saww! Seek Forgiveness of Allah-azwj for him’. He-saww sought Forgiveness for him. Umar said, ‘Hasn’t Allah-azwj Forbidden you-saww, O Rasool-Allah-saww, to pray upon them or seek Forgiveness for them?’ Rasool-Allah-saww turned away from him, and he re-iterated to him-saww. He-saww said to him: ‘Woe be unto you! I-saww have a choice and I-saww have chosen. Allah-azwj is Saying: ‘Whether you seek Forgiveness for them or do not seek Forgiveness for them; even if you seek Forgiveness for them seventy times, Allah will never Forgive them; [9:80].
فلمّا مات عبد اللّه جاء ابنه … فحضر رسول اللّه صلّى اللّه عليه و آله و قام على قبره، فقال له عمر: يا رسول اللّه! أ لم ينهك اللّه أن تصلّي على أحد منهم مات أبدا و أن تقوم على قبره؟،
When Abdullah died, his son came to Rasool-Allah-saww. Rasool-Allah-saww attended and stood at his grave. Umar said to him-saww, ‘O Rasool-Allah-saww! Hasn’t Allah-azwj Forbidden you-saww from praying upon anyone of them who dies, ever, and from standing upon his grave?’
فقال له رسول اللّه صلّى اللّه عليه و آله: ويلك! و هل تدري ما قلت؟ إنّما قلت: اللّهمّ احش قبره نارا، و جوفه نارا، و أصله النار، فبدا من رسول اللّه صلّى اللّه عليه و آله ما لم يكن يحب.
Rasool-Allah-saww said to him: ‘Woe be unto you! And do you know what I-saww said? But rather I-saww said: ‘O Allah-azwj Fill his grave with fire, and his interior with fire, and his origin with fire’’. Thus, it appeared from Rasool-Allah-saww what he-saww did not happen to like’’.[234]
[بحار الأنوار: 22/ 96- 97 حديث 49، عن تفسير علي بن ابراهيم القمي: 277 (1/ 301)، و صدر الحديث في البحار: 17/ 205].
139- الصراط المستقيم: قال: و يعضده ما أسنده سليم الى معاذ بن جبل أنّه عند وفاته دعا على نفسه بالويل و الثبور، فقيل له: لم ذاك؟ قال: لموالاتي عتيقا و عمر على أن أزوي خلافة رسول اللّه صلّى اللّه عليه و آله عن عليّ عليه السلام،
(The book)’ ‘Al-Siraat Al-Mustaqeem’ – He said, ‘And it is supported by what is attributed by Suleym to Muaz Bin Jabal, that during his death, he called for the woe and the destruction upon himself. It was said to him, ‘Why is that?’ He said, ‘Due to my master Ateeq (Abu Bakr) and Umar upon my impeding the caliphate of Rasool-Allah-saww from Ali-asws’.
و روى مثل ذلك عن ابن عمر أنّ أباه قاله عند وفاته و كذا أبو بكر، و قال: هذا رسول اللّه صلّى اللّه عليه و آله و معه عليّ بيده الصحيفة التي تعاهدنا عليها في الكعبة و هو يقول: و قد وفيت بها و تظاهرت على وليّ اللّه أنت و أصحابك، فأبشر بالنار في أسفل السافلين، ثمّ لعن ابن صهّاك، و قال: هو الّذي صدّني عن الذّكر بعد إذ جاءني.
And similar to that is reported by Ibn Umar that his father said it during his death, and like that was Abu Bakr, and he said, ‘This is Rasool-Allah-saww and with him-saww is Ali-asws, and in his-asws hand is the agreement which we had made a pact upon in the Kabah, and he-asws is saying: ‘You have been loyal with it and backed each other against a Guardian-asws of Allah-azwj, you and your companions, so receive news of the Fire in the lowest of the levels’. Then he cursed Ibn Suhaak (Umar) and said, ‘He is the one who blocked me from the Zikr (Ali-asws after he-asws had come to me’’.
قال العباس بن الحارث: لمّا تعاقدوا عليها نزلت: إِنَّ الَّذِينَ ارْتَدُّوا عَلى أَدْبارِهِمْ،
Al Abbas Bin Al Haris said, ‘When they had made a pact upon it, it was Revealed: Surely, those who turned back upon their back [47:25]’’.
و قد ذكرها أبو إسحاق في كتابه و ابن حنبل في مسنده، و الحافظ في حليته، و الزمخشريّ في فائقه، و نزل: وَ مَكَرُوا مَكْراً وَ مَكَرْنا مَكْراً (النمل: 50).
And it is mentioned by Abu Is’haq in his book, and Ibn Hanbal in his ‘Musnad’, and Al Hafiz in his ‘Hulyat’, and Al-Zamakhshari in his ‘Faiqah’ – ‘And it was Revealed: And they plotted, and We Planned, and they were not perceiving [27:50]’’. (This paragraph is a non-Shia source)
و عن الصادق عليه السلام: نزلت: أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ (الزخرف: 79). و لقد وبّخهما النبيّ صلّى اللّه عليه و آله لمّا نزلت، فأنكرا، فنزلت: يَحْلِفُونَ بِاللَّهِ ما قالُوا وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ..
And from Al-Sadiq-asws: ‘It was Revealed: Or are they (trying to) conclude a matter? But We are the Concluders [43:79]. The Prophet-saww had reprimanded them both when it was Revealed, but they denies, so it was Revealed: They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam [9:74]’’.
و رووا أنّ عمر أودعها أبا عبيدة، فقال له النبيّ صلّى اللّه عليه و آله: أصبحت أمين هذه الأمّة، و روته العامّة أيضا.
And it is reported that Umar entrusted it to Abu Ubeyda. The Prophet-saww said to him: ‘You have become a trustee of this community’. And the general Muslims have reported as well’’.
و قال عمر عند موته: ليتني خرجت من الدنيا كفافا لا عليّ و لا لي، فقال ابنه: تقول هذا؟، فقال: دعني؛ نحن أعلم بما صنعنا أنا و صاحبي و أبو عبيدة و معاذ.
And Umar had said during his death, ‘If only I was exiting from the world on the edge, neither having anything against me nor for me’. His son said, ‘You are saying this?’ He said, ‘Leave me! We are more knowing of what we have done, I and my two companions, and Abu Ubeyda and Muaz’’.[235]
[بحار الأنوار: 28/ 122- 123 حديث 5، عن الصراط المستقيم: 3/ 151- 152 بتلخيص، و قد مرّ مقال أبيّ بن كعب في بحار الأنوار: 28/ 34 و 118].
140- كا: بإسناده عن أبي بصير، عن أبي عبد اللّه عليه السلام في قول اللّه عزّ و جلّ: ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ وَ لا أَدْنى مِنْ ذلِكَ وَ لا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ ما كانُوا ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ (المجادلة: 7)،
(The book) ‘Al Kafi’ – By his chain from Abu Baseer,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. Then He would Inform them on the Day of Judgment of what they had been doing. Surely Allah is Knower of all things [58:7].
قال: نزلت هذه الآية في فلان و فلان، و أبي عبيدة بن الجرّاح، و عبد الرحمن بن عوف، و سالم مولى أبي حذيفة، و المغيرة بن شعبة، حيث كتبوا الكتاب بينهم، و تعاهدوا و توافقوا: لئن مضى محمّد صلّى اللّه عليه و آله لا تكون الخلافة في بني هاشم و لا النبوّة أبدا، فأنزل اللّه عزّ و جلّ فيهم هذه الآية.
He-asws said; ‘This was Revealed regarding so and so and so and so (Abu Bakr and Umar), and Abu Ubeyda Ibn Al-Jarrah, and Abdul Rahman Ibn Awf, and Saalim Mawla Abu Huzeyfa, and Al-Mugheira Bin Sho’ba, when they wrote the agreement in between them and took a pledge and agreed that if Muhammad-saww were to pass away, they would not let the Caliphate to be in the Clan of Hashim-asws, nor the Prophet-hood ever. So, Allah-azwj Mighty and Majestic Revealed this Verse with regards to them.
قال: قلت: قوله عزّ و جلّ: أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ* أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَ نَجْواهُمْ بَلى وَ رُسُلُنا لَدَيْهِمْ يَكْتُبُونَ (الزخرف: 79- 80)، قال: و هاتان الآيتان نزلتا فيهم ذلك اليوم،
He (the narrator) said, ‘I said, ‘The Words of the Mighty and Majestic: Or are they (trying to) conclude a matter? But We are the Concluders [43:79] Or are they reckoning that We cannot Hear their secrets and their whisperings? Yes! And our Messengers (who are) with them, are recording [43:80]. He-asws said: ‘And these two Verse were (also) Revealed regarding them on that day’.
قال أبو عبد اللّه عليه السلام: لعلّك ترى أنّه كان يوم يشبه يوم كتب الكتاب إلّا يوم قتل الحسين عليه السلام، و هكذا كان في سابق علم اللّه عزّ و جلّ الذي أعلمه رسول اللّه صلّى اللّه عليه و آله أن إذا كتب الكتاب قتل الحسين عليه السلام و خرج الملك من بني هاشم فقد كان ذلك كله،. الحديث.
Abu Abdullah-asws said: ‘Hopefully you will see that it was a day resembling the day of the writing of the agreement except for the day Al-Husayn-asws was martyred, and thus it had preceded in the Knowledge of Allah-azwj Mighty and Majestic which He-azwj Made known to the Rasool-Allah-saww that when the agreement is written down, Al-Husayn-asws would be martyred, and the kingdom would exit from the Clan of Hashim-asws. All of that did take place’’.[236]
[بحار الأنوار: 28/ 123 حديث 6، عن روضة الكافي: 8/ 179، و بحار الأنوار 24/ 364 حديث 92].
141- فس: بإسناده عن سليمان بن خالد، قال: سألت أبا جعفر عليه السلام عن قول اللّه: إِنَّمَا النَّجْوى مِنَ الشَّيْطانِ (المجادلة: 7)، قال: الثاني،
Tafseer Al Qummi – by his chain from Suleyman Bin Khalid who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj But rather, the secret counsels are from the Satan [58:10], he-asws said: ‘The second one (Umar)’.
قوله: ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ (المجادلة: 10)، قال: فلان و فلان، و أبو [ابن] فلان أمينهم حين اجتمعوا و دخلوا الكعبة فكتبوا بينهم كتابا إن مات محمّد أن لا يرجع الأمر فيهم أبدا.
And His-azwj Words: There does not happen to be a secret counsel of three, except He is their fourth one [58:7], he-asws said: ‘So and so, and so and so (Abu Bakr and Umar) and the son of so and so (Abdul Rahman Ibn Awf) was their trustee, when they gathered and entered the Kabah. So they wrote between them an agreement, ‘If Muhammad-saww were to die, they would not let the command to return among them, ever!’’[237]
[بحار الأنوار: 28/ 85 حديث 2، عن تفسير القمي: 669 (2/ 356)].
142- فس: يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعاً، قال: إذا كان يوم القيامة جمع اللّه الذين غصبوا آل محمّد حقّهم فيعرض عليهم أعمالهم فيحلفون له أنّهم لم يعملوا منها شيئا كما حلفوا لرسول اللّه صلّى اللّه عليه و آله في الدنيا حين حلفوا أن لا يردّوا الولاية في بني هاشم، و حين همّوا بقتل رسول اللّه صلّى اللّه عليه و آله في العقبة،
Tafseer Al-Qummi – On the Day Allah will Resurrect them altogether [58:6]. He said, ‘When it will be the Day of Judgment, Allah-azwj would Gather those who usurped the Progeny-asws of Muhammad-saww of their-asws rights, and He-azwj would Display their burdens to them, but they would be swearing to Him-azwj that they did not do anything from it, just as they had sworn to Rasool-Allah-saww in the world when they had sworn that they will not let the governance to be in the clan of Hashim-as, and when they thought of murdering Rasool-Allah-azwj in Al-Aqabah.
فلمّا أطلع اللّه نبيّه صلّى اللّه عليه و آله و أخبرهم حلفوا له أنّهم لم يقولوا ذلك و لم يهمّوا به، فأنزل اللّه على رسوله: يَحْلِفُونَ بِاللَّهِ ما قالُوا وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ وَ كَفَرُوا بَعْدَ إِسْلامِهِمْ وَ هَمُّوا بِما لَمْ يَنالُوا وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا يَكُ خَيْراً لَهُمْ (التوبة: 74)،
When Allah-azwj Notified His-azwj Prophet-saww and Informed that they swore to him-saww that they had not said that and did not thought of it, so Allah-azwj Revealed unto His-azwj Rasool-saww: They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam and they planned with what they could not attain; and they hated except if Allah and His Rasool was to Enrich them from His Grace. So if they were to repent, it would be better for them [9:74].
قال: اذا عرض اللّه ذلك عليهم في القيامة ينكرونه و يحلفون كما حلفوا لرسول اللّه صلّى اللّه عليه و آله.
He said, ‘When Allah-azwj Presents that to them on the Day of Judgment, they would deny it and they would be swearing to Him-azwj just as they had sworn to Rasool-Allah-saww’’.[238]
[بحار الأنوار: 7/ 209- حديث 102، عن تفسير القمي: 671 (2/ 358)].
143- فس: بإسناده عن جعفر بن محمد عليهما السلام قال: لمّا أقام رسول اللّه صلّى اللّه عليه و آله أمير المؤمنين عليّا يوم غدير خمّ كان بحذائه سبعة نفر من المنافقين، منهم أبو بكر و عمر و عبد الرحمن بن عوف و سعد بن أبي وقّاص و أبو عبيدة و سالم مولى أبي حذيفة و المغيرة بن شعبة،
Tafseer Al-Qummi – By his chain from Ja’far-asws Bin Muhammad-asws having said: ‘When Rasool-Allah-saww made Amir Al-Momineen Ali-asws stand on the day of Ghadeer Khumm, he-saww was parallel to seven persons from the hypocrites. From them were Abu Bakr, and Umar, and Abdul Rahman Bin Awf, and Sa’ad Bin Abu Waqas, and Abu Ubeyda, and Saalim Mawla Abi Huzeyfa, and Al-Mugheira Bin Shu’ba.
قال عمر: أما ترون عينيه كأنّهما عينا مجنون؟! يعني النبيّ صلّى اللّه عليه و آله! الساعة يقوم و يقول: قال لي ربّي، فلمّا قام قال: أيّها الناس من أولى بكم من أنفسكم؟، قالوا: اللّه و رسوله، قال: اللّهمّ فاشهد،
Umar said, ‘Are you not seeing his-saww eyes, as if these are eyes of a madman?!’ – meaning the Prophet-saww. Now he-saww will be standing and saying: ‘My-saww Lord-azwj Said to me-saww’. When he-saww stood up, he-saww said: ‘O you people! Who is foremost with you all than your own selves?’ They said, ‘Allah-azwj and His-azwj Rasool-saww’. He-saww said: ‘O Allah-azwj, be Witness!’.
ثم قال: ألا من كنت مولاه فعليّ مولاه، و سلّموا عليه بإمرة المؤمنين،
Then he-saww said: ‘Indeed! One whose Master-saww I-saww was so Ali-asws is his Master-asws, and greet unto him-asws as ‘Amir Al-Momineen’!’
فأنزل جبرئيل عليه السلام و أعلم رسول اللّه صلّى اللّه عليه و آله بمقالة القوم، فدعاهم فسألهم، فأنكروا و حلفوا، فأنزل اللّه: يَحْلِفُونَ بِاللَّهِ ما قالُوا … (التوبة: 74).
Jibraeel-as descended and let Rasool-Allah-saww know with the talk of the group. He-saww called them and asked them, but they denied and swore. So, Allah-azwj revealed: They are swearing by Allah that they did not say it, [9:74]’’.[239]
[بحار الأنوار: 37/ 119- حديث 8، عن تفسير القمي: 277 (1/ 301)].
144- مجمع البيان: لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ … (التوبة: 48)، و قيل: أراد بالفتنة الفتك بالنبيّ صلّى اللّه عليه و آله في غزوة تبوك ليلة العقبة، و كانوا اثنى عشر رجلا من المنافقين وقفوا على الثنية ليفتكوا بالنبيّ صلّى اللّه عليه و آله، عن ابن جبير و ابن جريح.
(The book) ‘Majma Al-Bayan’ – They had sought the Fitna from before [9:48]. And it is said, What is meant by the fitna is the assassination of the Prophet-saww during the military expedition of Tabuk on the night of Al-Aqaba, and they were twelve men from the hypocrites, and they paused at the bend In order to kill the Prophet-saww’ – from Ibn Jubeyr and Ibn Jareeh’’.
[بحار الأنوار: 21/ 193، عن مجمع البيان: 5/ 36].
و قال رحمه اللّه في قوله تعالى: يَحْذَرُ الْمُنافِقُونَ قيل: نزلت في اثني عشر رجلا وقفوا على العقبة ليفتكوا برسول اللّه صلّى اللّه عليه و آله عند رجوعه من تبوك [و ذكر فيه] اخبار جبرئيل عن نيّتهم الفاسدة و أمره بإرسال من يضرب وجوه رواحلهم، و كان عمّار و حذيفة معه،
And he said, ‘And His-azwj Words: The hypocrites are cautious [9:64]. It is said it was Revealed regarding twelve men. They paused at Al-Aqaba in order to assassinate Rasool-Allah-saww during his-saww returned from Tabuk’. And he mentioned in it the news of Jibraeel-as about their mischievous intentions and instructed him-saww with the sending the one one who had riding animals, and Ammar and Huzeyfa were with him-saww.
فقال لحذيفة: اضرب وجوه رواحلهم، و سئل النبيّ صلّى اللّه عليه و آله عن حذيفة أنّه عرف من القوم؟ فقال: لم أعرف منهم أحدا، فعدّ رسول اللّه صلّى اللّه عليه و آله كلّهم.
He-saww said to Huzeyfa: ‘Strike the faces of their riding animals’. And the Prophet-saww was asked about Huzeyfa, ‘Did he recognise who the group was?’ He-saww said: ‘He-saww said: ‘He did not recognise even one of them’. Then Rasool-Allah-saww counted all of them’’.[240]
[بحار الأنوار: 21/ 196- ملخّصا].
145- قب: عن الباقر عليه السلام: في قوله تعالى: كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ إذا عاينوا عند الموت ما أعدّ لهم من العذاب الأليم، و هم أصحاب الصحيفة التي كتبوا على مخالفة عليّ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ (البقرة: 167).
From Al-Baqir-asws regarding Words of the Exalted: Like that, Allah will Show their deeds to them as regrets upon them, [2:167]: ‘When they witness at death what is Prepared for them of the painful Punishment – and they are the companions of the agreement which they had written upon opposition to Ali-asws, and they will not be exiting from the Fire [2:167]’’.
و عنه عليه السلام في قوله تعالى: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا بِطانَةً (آل عمران: 118) أعلمهم بما في قلوبهم، و هم أصحاب الصحيفة.
And from him-asws regarding Words of the Exalted: O you who believe! Do not take for intimate ones from besides your own [3:118] – He-azwj Knew of what was in their hearts, and they are companions of the agreement’’.[241]
[بحار الأنوار: 28/ 116 حديث 4، عن المناقب:3/ 212- 213].
146- عن جعفر بن محمد الخزاعي، عن أبيه: سمعت أبا عبد اللّه عليه السلام يقول: لمّا قال النبيّ صلّى اللّه عليه و آله ما قال في غدير خمّ و صاروا بالأخبية مرّ المقداد بجماعة منهم و هم يقولون: و اللّه إن كنّا أصحاب كسرى و قيصر لكنّا في الخزّ و الوشي و الديباج و النساجات، و إنّا معه في الأخشنين، نأكل الخشن و نلبس الخشن، حتّى إذا دنا موته و فنيت أيّامه و حضر أجله أراد أن يولّيها عليّا من بعده، أما و اللّه ليعلمنّ،
From Ja’af Bin Muhammad Al Khuzai’e, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘When the Prophet-saww said what he-saww said at Ghadeer Khumm and came with the tents, Al-Miqdad-ra passed by a group of them and they were saying, ‘By Allah-azwj! If we had been companions of Chosroe (of Persia) and Caesar (of Rome), we would have been in the silk and the embroideries, and the brocade, but we are with him-saww in the two roughness’s – we eat the rough (food) and we wear the rough (clothes), until when his-saww death has approached and his-saww days have come to an end, and his-saww term has presented (ended), (now) he-saww is intending to make Ali-asws a ruler after him-saww. But, by Allah-azwj! He-saww will know’.
قال: فمضى المقداد و أخبر النبيّ صلّى اللّه عليه و آله به، فقال: الصلاة جامعة، قال: فقالوا: قد رمانا المقداد فنقوم نحلف عليه،
He-asws said: ‘Al-Miqdad-ra went and informed the Prophet-saww with it, and he-saww said: ‘(Call for) the congregational Salat!’ He-asws said: ‘They said, ‘Al-Miqdad-ra has accused us, therefore arise! We shall swear an oath against him-ra’.
قال: فجاؤوا حتّى جثوا بين يديه، فقالوا: بآبائنا و أمّهاتنا يا رسول اللّه- لا و الذي بعثك بالحقّ و الذي أكرمك بالنبوّة ما قلنا ما بلغك، لا و الذي اصطفاك على البشر،
They came until they thronged in front of him-saww, and they said, ‘By our fathers and our mothers, O Rasool-Allah-saww! No, by the One-azwj Who Sent you-saww with the Truth, and the One-azwj Who Honoured you-saww with the Prophet-hood! We did not say what has reached you-saww. No, by the One-azwj Who Chose you-saww over the humans!’
قال: فقال النبيّ: بسم اللّه الرّحمن الرّحيم يَحْلِفُونَ بِاللَّهِ ما قالُوا وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ وَ كَفَرُوا بَعْدَ إِسْلامِهِمْ وَ هَمُّوا بك يا محمّد ليلة العقبة وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ (التوبة: 74)
He-asws said: ‘So the Prophet-saww said: ‘In the Name of Allah-azwj the Beneficent, the Merciful. They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam and they planned with – you, O Muhammad-saww, on the night of Al-Aqaba, and they hated except if Allah and His Rasool was to Enrich them from His Grace [9:74]’.
قال أبان بن تغلب عنه عليه السلام: لمّا نصب رسول اللّه صلّى اللّه عليه و آله عليّا عليه السلام يوم غدير خمّ، فقال: «من كنت مولاه فعليّ مولاه» ضمّ رجلان من قريش رؤوسهما و قالا: و اللّه لا نسلّم له ما قال أبدا،
Aban Bin Taglib said from him-asws: ‘When Rasool-Allah-saww nominated Ali-asws on the day of Ghadeer Khumm, he-saww said: ‘One whose Master-saww I-saww was so Ali-asws is his Master-asws’. Two men from Qureysh (Abu Bakr and Umar) pressed their heads together and said, ‘By Allah-azwj! We will not greet to him-asws what he-saww has said, ever!’
فأخبر النبيّ صلّى اللّه عليه و آله، فسألهم عمّا قالا، فكذّبا و حلفا باللّه ما قالا شيئا، فنزّل جبرئيل على رسول اللّه صلّى اللّه عليه و آله: يَحْلِفُونَ بِاللَّهِ ما قالُوا .. الآية، قال أبو عبد اللّه عليه السلام: لقد تولّيا و ما تابا.
The Prophet-saww was informed and he-saww asked them about what they had said, but they both lied and swore by Allah-azwj they had not said anything. Jibraeel-as descended unto Rasool-Allah-saww: They are swearing by Allah that they did not say it, [9:74] – the Verse’. Abu Abdullah-asws said: ‘They had turned around and did not repent’’.[242]
[بحار الأنوار: 37/ 154 حديث 38، و جاء في تفسير البرهان: 2/ 146- 147].
147- قال العلّامة المجلسي: فصل: و روي أنّ اللّه تعالى عرض عليّا على الأعداء يوم الابتهال، فرجعوا عن العداوة، و عرضه على الأولياء يوم الغدير فصاروا أعداء، فشتّان ما بينهما؟
The Allama Majlisi said, ‘And it is reported that Allah-azwj Presented Ali-asws unto the enemies on the day of the invocation. And He-azwj Presented him-asws unto the friends on the day of Ghadeer, and they became enemies. So, was it exchanged what is between them?’
و روى أبو سعيد السمّان، بإسناده: أنّ إبليس أتى رسول اللّه صلّى اللّه عليه و آله في صورة شيخ حسن السمت فقال: يا محمّد! ما أقلّ من يبايعك على ما تقول في ابن عمّك عليّ؟!،
And it is reported by Abu Saeed Al-Samman, by his chain, ‘Iblees-la came to Rasool-Allah-saww in the image of an old man of good physique. He-la said, ‘O Muhammad-saww! How few are the ones pledging allegiance to you-saww upon what you-saww are saying regarding the son-asws of your-saww uncle-as Ali-asws?!’
فأنزل اللّه: وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ (سبأ: 20)، فاجتمع جماعة من المنافقين الذين نكثوا عهده فقالوا: قد قال محمّد بالأمس في مسجد الخيف ما قال، و قال ههنا ما قال، فإن رجع الى المدينة يأخذ البيعة له، و الرأي أن نقتل محمّدا قبل أن يدخل المدينة،
Allah-azwj Revealed: And Iblees did ratify his conjecture upon them, so they (all) followed him except a group from the Momineen [34:20]. A group from the hypocrites gathered, those who had broken his-saww pact, and they said, ‘Muhammad-saww had said yesterday in Masjid Al-Khief what he-saww had said, and over here he-saww said what he-saww said, so if he-saww were to return to Al-Medina, he-saww will take the allegiance for him-asws, and the view is that we should kill Muhammad-saww before he-saww enters Al-Medina’.
فلمّا كان في تلك الليلة قعد له صلّى اللّه عليه و آله أربعة عشر رجلا في العقبة ليقتلوه و هي عقبة بين الجحفة و الأبواء فقعد سبعة عن يمين العقبة و سبعة عن يسارها لينفروا ناقته، فلمّا أمسى رسول اللّه صلّى اللّه عليه و آله صلّى و ارتحل، و تقدّم أصحابه و كان على ناقة ناجية
When it was during that night, fourteen men sat (in ambush) for him-saww in Al-Aqaba in order to kill him-saww, and it is Aqaba between Al-Juhfa and Al-Zbwa’a. Seven of them said on the right of Al-Aqaba and seven on its left in order to frighten his-saww camel. When it was evening Rasool-Allah-saww prayed Salat and departed, and sent his-saww companions ahead, and he-saww was upon a surviving camel.
فلمّا صعد العقبة ناداه جبرئيل: يا محمّد! .. إنّ فلانا و فلانا .. و سمّاهم كلّهم .. و ذكر صاحب الكتاب أسماء القوم المشار إليهم، ثمّ قال: قال جبرئيل: يا محمّد! هؤلاء قد قعدوا لك في العقبة ليغتالوك،
When he-saww ascended Al-Aqaba, Jibraeel-as called out to him-saww: ‘O Muhammad-saww! So and so, and so and so’ – and he-as named all of them, and the author of the book has names of the group cited to them. Then he said, ‘Jibraeel-as said: ‘O Muhammad-saww! They are sitting (in ambush) for you-saww in Al-Aqaba in order to assassinate you-saww’.
فنظر رسول اللّه صلّى اللّه عليه و آله الى من خلفه فقال: من هذا خلفي؟، فقال حذيفة بن اليمان: أنا حذيفة يا رسول اللّه، قال صلّى اللّه عليه و آله: سمعت ما سمعناه؟، قال: نعم، قال: اكتم، ثمّ دنا منهم فناداهم بأسمائهم و أسماء آبائهم،
Rasool-Allah-saww looked behind him-saww and said: ‘Who is this behind me-saww?’ Huzeyfa Bin Al Yamani said, ‘I am Huzeyfa, O Rasool-Allah-saww!’ He-saww said: ‘Did you hear what we heard?’ He said, ‘Yes’. He-saww said: ‘Conceal’. Then he-saww went near them and called out to them by their names and names of their fathers.
فلمّا سمعوا نداء رسول اللّه صلّى اللّه عليه و آله مرّوا و دخلوا في غمار الناس و تركوا رواحلهم و قد كانوا عقلوها داخل العقبة، و لحق الناس برسول اللّه صلّى اللّه عليه و آله و انتهى رسول اللّه صلّى اللّه عليه و آله الى رواحلهم فعرفها،
When they heard the call of Rasool-Allah-saww, they went and entered in the midst of the people, and they left their riding animals, and they had tied them inside Al Aqaba, and the people joined up with Rasool-Allah-saww, and Rasool-Allah-azwj ended up to their rides and recognised them.
فلمّا نزل قال: ما بال أقوام تحالفوا في الكعبة إن أمات اللّه محمّدا أو قتل لا يردّ هذا الأمر الى أهل بيته، ثمّ همّوا بما همّوا به؟
When he-saww descended, he-saww said: ‘What is the matter with a people vowing in the Kabah, ‘If Allah-azwj Causes Muhammad-saww to die or he-saww killed, we will not let this command returned to the People-asws of his-saww Household’, then they plotted with what they plotted with me-saww?’
فجاؤوا الى رسول اللّه صلّى اللّه عليه و آله يحلفون أنّهم لم يهمّوا بشيء من ذلك! فأنزل اللّه تبارك و تعالى: يَحْلِفُونَ بِاللَّهِ ما قالُوا وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ وَ كَفَرُوا بَعْدَ إِسْلامِهِمْ وَ هَمُّوا بِما لَمْ يَنالُوا (التوبة: 74) الآية.
They came to Rasool-Allah-saww swearing they did not plot with anything from that, so Allah-azwj Blessed and Exalted Revealed: They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam and they planned with what they could not attain; [9:74]’’.[243]
[بحار الأنوار: 37/ 135].
148- مل: و أوّل من يحكم فيه محسن بن عليّ عليه السلام في قاتله، ثمّ في قنفذ، فيؤتيان هو و صاحبه فيضربان بسياط من نار، لو وقع سوط منها على البحار لغلت من مشرقها الى مغربها، و لو وضعت على جبال الدنيا لذابت حتى تصير رمادا، فيضربان بها.
(The book) ‘Kaamil Al-Ziyaraat’ – And the first one to be Judged would be Mohsin-asws Bin Ali-asws, regarding his-asws murder, and then regarding Qunfuz. They would both be brought, he and his companion and be struck with the whips of fire, if one whip from these were to fall upon the ocean, it would boil from its east to its west, and if it were to be placed upon a mountain of the world, it would melt until it becomes ash. They would both be struck with these.
ثمّ يجثو أمير المؤمنين صلوات اللّه عليه بين يدي اللّه للخصومة مع الرابع و تدخل الثلاثة في جبّ فيطبق عليهم لا يراهم أحد و لا يرون أحدا،
They would be struck by it. Then they would be knelt by Amir Al-Momineen-asws in front of Allah-azwj for the contention with the fourth, and three would be entered into a pit and it would be layered upon them. No one will see them, nor will they be seeing anyone.
فيقول الذين كانوا في ولايتهم: رَبَّنا أَرِنَا الَّذَيْنِ أَضَلَّانا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ (فصّلت: 29)، قال اللّه عزّ و جلّ: وَ لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ (الزخرف: 39)،
So, those who used to be in their friendship would say, ‘Our Lord! Show us those who strayed us, from the Jinn and the humans, so we can make them to be under our feet for them to be from the lowest ones’ [41:29]. Allah-azwj Mighty and Majestic would Say: And it will never profit you today, since you were unjust. You are (now) sharers in the Punishment [43:39].
فعند ذلك ينادون بالويل و الثبور، و يأتيان الحوض يسألان عن أمير المؤمنين عليه السلام و معهم حفظة فيقولان اعف عنّا و اسقنا و خلّصنا، فيقال لهم: فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَ قِيلَ هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (الملك: 38) بإمرة المؤمنين، ارجعوا ظماء مظمئين الى النار فما شرابكم إلّا الحميم و الغسلين، و ما تنفعكم شفاعة الشافعين.
During that, they would be calling for the woe and the destruction, and they will come to the Fountain asking about Amir Al-Momineen-asws, and with them would be guards. They will say, ‘Pardon us and quench us and finish us off (from this)’. It would be said to them: So when they shall see him nigh, the faces of those who committed Kufr will despair, and it would be said: ‘This one is what you had been calling (yourselves) with!’ [67:27], with (the title of) ‘Amir Al-Momineen’. Return thirsty to the Fire, for there is no drink for you except the boiling water and the filth (Al-Hameem and Al-Gisleen), and the intercession of the intercessors will not benefit you’’.[244]
[بحار الأنوار: 28/ 64، عن كامل الزيارات: 332- 335].
و ممّا ورد في عائشة و حفصة و بني أميّة:
And from what is reported regarding Ayesha and Hafsa and clan of Umayya
149- فس: وَ الْمُؤْتَفِكاتُ بِالْخاطِئَةِ؛ المؤتفكات: البصرة، و الخاطئة: فلانة.
Tafseer Al-Qummi – and the overturned (towns) with the persistence sinners [69:9] – The overturned town is Al-Basra, and the persistent sinner is so and so (Ayesha)’’.
[بحار الأنوار: 32/ 227- حديث 117، عن تفسير القمي: 2/ 384].
و جاء في بيان المجلسي رحمه اللّه: و أما تأويل الذي ذكره عليّ بن إبراهيم فقد رواه مؤلف تأويل الآيات الباهرة بإسناده عن حمران، قال: سمعت أبا جعفر عليه السلام يقرأ: وَ جاءَ فِرْعَوْنُ؛ يعني الثالث، وَ مَنْ قَبْلَهُ؛ يعني الأوّلين، وَ الْمُؤْتَفِكاتُ؛ أهل البصرة، بِالْخاطِئَةِ (الحاقة: 9)؛ الحميراء
And it has come in the explanation of Al-Majlisi, ‘And as for the interpretation which is mentioned by Ali Bin Ibrahim, is has been reported by the compiler of ‘Taweel Al-Ayaat Al-Baahira’, by his chain from Humran who said, ‘I heard Abu Ja’far-asws reciting: ‘And there came Pharaoh – Meaning the third one (Usman), and ones before him – the first two (Abu Bakr and Umar), the overturned (towns) -the people of Al-Basra, with the persistence sinners [69:9] – ‘Al-Humeyra’, (Ayesha).
فالمراد بمجيء الأوّلين و الثالث بعائشة أنّهم أسّسوا لها بما فعلوا من الجور على أهل البيت عليهم السلام أساسا به تيسّر لها الخروج و الاعتداء على أمير المؤمنين عليه السلام، و لو لا ما فعلوا لم تكن تجترئ على ما فعلت.
The purpose of gathering the former ones, and the third one with Ayesha is, they laid the foundation for her due to what they had done from the tyranny against People-asws of the Household, a foundation easing for her the going out and the offensive against Amir Al Momineen-asws, and if they had not done so, she would not have been audacious upon what she did’’.[245]
150- شي: بإسناده عن سالم الأشل، عن الصادق عليه السلام، قال: كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً (النحل: 92)؛ عائشة هي نكثت أيمانها.
Tafseer Al-Ayyashi – By his chain from Saalim Al-Ashal, from Al-Sadiq-asws having said: ‘like the one who breaks her yarn from after spinning it tightly, [16:92] – Ayesha, she broke her oath’’.[246]
[بحار الأنوار: 32/ 286- حديث 238 عن تفسير العياشي: 2/ 269- حديث 65].
151- مد: من صحيح البخاري، بإسناده عن نافع بن عبد اللّه، قال: قام النبيّ صلّى اللّه عليه و آله خطيبا و أشار نحو مسكن عائشة، فقال: هنا الفتنة ثلاثا من حيث يطلع قرن الشيطان.
From Saheeh Al-Bukhari – By his chain from Nafau Bin Abdullah who said, ‘The Prophet-saww stood to address and indicated around the dwelling of Ayesha and said: ‘Over there is the Fitna’ – thrice, ‘From where emerge the horns of the Satan-la’’.[247] (Non-Shia source)
[بحار الأنوار: 32/ 287- حديث 241، عن العمدة لابن بطريق: 456- حديث 956. و انظر العمدة لابن بطريق: 453، حديث 952 و ما بعده و حديث 942 و 943 و 944 و 946 و 947 و 948 و 950 و 955 و ما بعدها من الروايات].
152- كنز: بإسناده عن سالم بن مكرم، عن أبيه، قال: سمعت أبا جعفر عليه السلام يقول في قوله: مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِياءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتاً (العنكبوت: 41)؛ قال: هي الحميراء.
(The book) ‘Kunz’ – By his chain from Salim Bin Makram, from his father who said,
‘I heard Abu Ja’far-asws saying regarding His-azwj Words: An example of those who are taking guardians from besides Allah is like an example of the spider taking a house (for itself). [29:41]. He-asws said: ‘It is Humeyra (Ayesah)’’.[248]
[بحار الأنوار: 32/ 286- حديث 239- 240، عن تأويل الآيات الظاهرة: 1/ 430- حديث 7، و البرهان: 3/ 252- حديث 1].
153- كنز: و بإسناده عن محمد بن مسلم، عن أبي عبد اللّه عليه السلام، قال: قال: أ تدري ما الفاحشة المبيّنة؟، قلت: لا، قال: قتال أمير المؤمنين عليه السلام؛ يعني أهل الجمل.
(The book) ‘Taweel Al Ayaat’ – And by his chain from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Do you know what is the clear shameful act?’ I said, ‘No’. He-asws said: ‘Fighting against Amir Al-Momineen-asws – meaning the people of the camel (Ayesha and her army)’’.[249]
[بحار الأنوار: 32/ 286، عن تأويل الآيات الظاهرة: 2/ 453- حديث 13، و جاء في تفسير البرهان: 3/ 308- حديث 3].
154- ع: بإسناده عن عبد الرحيم القصير، قال: قال لي أبو جعفر عليه السلام: أما لو قام قائمنا لقد ردّت اليه الحميراء حتى يجلدها الحدّ، و حتى ينتقم لابنة محمّد فاطمة عليها السلام منها.
(The book) ‘Al Illal Al Sharaie’ – ‘By his chain from Abdul Raheem al Quseyr who said,
‘Abu Ja’far-asws said to me: ‘But if our-asws Qaim-asws were to rise, Al-Humeyra (Ayesha) would be returned to him-asws until he-asws whips her the legal punishment, and until he-asws avenges for the daughter-asws of Muhammad-saww, (Syeda) Fatima-asws, from her’.
قلت: جعلت فداك! و لم يجلدها الحدّ؟، قال: لفريتها على أمّ ابراهيم، قلت: فكيف أخّره اللّه للقائم عليه السلام؟، فقال له: لأنّ اللّه تبارك و تعالى بعث محمّدا صلّى اللّه عليه و آله و بعث القائم عليه السلام نقمة.
I said, ‘May I be sacrificed for you-asws! And why would he-asws whip her the legal punishment?’ He-asws said: ‘due to her fabricating upon Umm Ibrahim (Mariah)’. I said, ‘How come Allah-azwj Delayed it for Al-Qaim-asws (to do so)?’ He-asws said to him (me): ‘Because Allah-azwj Blessed and Exalted Sent Muhammad-saww as a Mercy and will Send Al-Qaim-asws as a nemesis’’.[250]
[بحار الأنوار: 22/ 242، حديث 8 و 52/ 314- 315 حديث 9، عن علل الشرائع: 193 (2/ 267)، و جاء في المحاسن: 339 مثله].
155- ل: بإسناده عن ابن عمارة، عن أبيه، قال: سمعت جعفر بن محمد عليهما السلام يقول: ثلاثة كانوا يكذبون على رسول اللّه صلّى اللّه عليه و آله: أبو هريرة و أنس بن مالك، و امرأة.
(The book) ‘Al-Khisaal’ – By his chain from Ibn Amarah, from his father who said, ‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘Three have lied upon Rasool-Allah-saww – Abu Hureyra, and Anas Bin Malik, and a woman (Ayesha)’’.[251]
[بحار الأنوار: 22/ 242 حديث 7، عن الخصال: 1/ 89].
156- تقريب المعارف: بإسناده عن أبي جعفر عليه السلام في قوله عزّ و جلّ: وَ إِذْ أَسَرَّ النَّبِيُّ إِلى بَعْضِ أَزْواجِهِ حَدِيثاً .. (التحريم: 3)؛ قال: أسرّ إليهما أمر القبطية، و أسرّ إليهما أنّ أبا بكر و عمر يليان أمر الأمّة من بعده ظالمين فاجرين غادرين.
(The book) ‘Taqreen Al-Maarif’ – By his chain from Abu Ja’far-asws regarding the Words of the Mighty and Majestic: And when the Prophet confided a Hadeeth to one of his wives, [66:3]. He-asws said: ‘He-saww divulged to them the matter of the Coptic (Mariah), and divulged to them that Abu Bakr and Umar would be pursuing the matter of the Caliphate from after him-saww being unjust, immoral, treacherous’’.[252]
[بحار الأنوار: 22/ 246 حديث 16].
الصراط المستقيم: في حديث الحسين بن علوان و الديلمي، عن الصادق عليه السلام في قوله تعالى: وَ إِذْ أَسَرَّ النَّبِيُّ إِلى بَعْضِ أَزْواجِهِ حَدِيثاً .. (التحريم: 3)؛ هي حفصة،
(The book) ‘Al Siraat Al Mustaqeem’, in a Hadeeth of Al Husayn Bin Ulwan and Al Daylami,
‘From Al-Sadiq-asws regarding Words of the Exalted: And when the Prophet confided a Hadeeth to one of his wives, [66:3]: ‘It is Hafsa’.
قال الصادق عليه السلام: كفرت في قولها: مَنْ أَنْبَأَكَ هذا، و قال اللّه فيها و في أختها: إِنْ تَتُوبا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُما (التحريم: 4) .. أي زاغت، و الزيغ: الكفر.
Al-Sadiq-asws said: ‘She had committed Kufr by her words: ‘Who informed you this?’ [66:3]. And Allah-saww Said regarding her and her sister (Ayesha): If you both repent to Allah, then He has Inclined both your hearts [66:4] – i.e. she evaded. And the evasion, it is the Kufr’’.
و في رواية: أنّه أعلم حفصة أنّ أباها و أبا بكر يليان الأمر، فأفشت الى عائشة، فأفشت الى أبيها، فأفشى الى صاحبه، فاجتمعا على أن يستعجلا ذلك على أن يسقياه سمّا،
And in a report, ‘Hafsa knew that her father and Abu Bakr would be in-charge of the command, so she divulged to Ayesha, and she divulged to her father, and he divulged to his companion (Umar). They gather upon that they will be hastening that by making him drink poison.
فلمّا أخبره اللّه بفعلهما همّ بقتلهما، فحلفا له أنّهما لم يفعلا، فنزل: يا أَيُّهَا الَّذِينَ كَفَرُوا لا تَعْتَذِرُوا الْيَوْمَ … (التحريم: 7).
When Allah-azwj Informed him-saww of their (Abu Bakr and Umar’s) deeds, he-saww did think of killing them, but they both swore to him-saww that they did not do so. It was Revealed: O you those who commit Kufr! Do not offer excuses today. [66:7]’’.[253]
[بحار الأنوار: 27/ 246- حديث 17، عن الصراط المستقيم: 3/ 168، و في الصراط المستقيم روايات عديدة و فصول متعدّدة في أنّ أمّ الشرور عائشة: 1/ 161- 176 الى آخر الباب الرابع عشر].
158- شي: بإسناده عن عبد الصمد بن بشير، عن أبي عبد اللّه عليه السلام، قال: تدرون مات النبيّ صلّى اللّه عليه و آله أو قتل؟، إنّ اللّه يقول: أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ (آل عمران: 144)؛ فسمّ قبل الموت، إنّهما سمّتاه! فقلنا: إنّهما و أبويهما شرّ من خلق اللّه.
Tafseer Al Ayyashi – By his chain from Abdul Samad Bin Bashir,
‘From Abu Abdullah-asws having said: ‘Do you know whether the Prophet-saww died (a natural death) or was killed? Allah-azwj is Saying: so if he dies or is killed will you turn back upon your heels? [3:144]. He-saww was poisoned before the death. Those two (Ayesha & Hafsa) poisoned him-saww’. We said, ‘These two and both their fathers (Abu Bakr and Umar) are the evilst creatures of Allah-azwj’’[254]
[بحار الأنوار: 28/ 20 حديث 28، و 8/ 6، عن تفسير العياشي: 1/ 200- حديث 152، و تفسير البرهان: 1/ 320، و تفسير الصافي: 1/ 305].
159- شي: عن جابر قال: سألت أبا جعفر عليه السلام عن هذه الآية من قول اللّه: فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ قال: تفسيرها في الباطن: لمّا جاءهم ما عرفوا في عليّ كفروا به، فقال اللّه فيهم: فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ؛ يعني بني أميّة هم الكافرون في باطن القرآن.
Tafseer Al-Ayyashi – From Jabir who said, ‘I asked Abu Ja’far-asws about this Verse, from the Words of Allah-azwj so when there came to them what they recognised, they disbelieved in it. [2:89]. He-asws said: ‘Its interpretation in the esoteric (Meaning) – When there came to them what they recognised regarding Ali-asws, they disbelieved in it. So, Allah-azwj Said regarding them Therefore, the Curse of Allah is upon the unbelievers – in the esoteric (Meaning) of the Quran’. Abu Ja’far-asws said: ‘It Means the Clan of Umayya, they are the disbelievers, in the esoteric (Meaning) of the Quran’’.
قال أبو جعفر عليه السلام: نزلت هذه الآية على رسول اللّه صلّى اللّه عليه و آله هكذا: بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ أَنْ يَكْفُرُوا بِما أَنْزَلَ اللَّهُ في عليّ بَغْياً
Abu Ja’far-asws said: ‘This Verse was Revealed unto Rasool-Allah-saww like this: Evil is what they are buying by (selling) their souls – that they are disbelieving in what Allah Revealed regarding Ali, out of every envy [2:90]’.
و قال اللّه في عليّ: أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ عَلى مَنْ يَشاءُ مِنْ عِبادِهِ؛ يعني عليّا، قال اللّه: فَباؤُ بِغَضَبٍ عَلى غَضَبٍ؛ يعني بني أميّة وَ لِلْكافِرِينَ؛ يعني بني أميّة عَذابٌ مُهِينٌ.
And Allah-azwj Said regarding Ali-asws: Allah-azwj Said regarding Ali-asws that Allah Sends down from His Grace upon the one whom He so Desires from His servants – Meaning Ali-asws. Allah-azwj Said: Thus, they are incurring Wrath upon Wrath – Meaning the Clan of Umayya And for the unbelievers – Meaning the Clan of Umayya there is a disgraceful Punishment [2:90]’’.
و قال جابر: قال أبو جعفر عليه السلام: نزلت هذه الآية على محمّد صلّى اللّه عليه و آله هكذا و اللّه: وَ إِذا قِيلَ لَهُمْ آمِنُوا بِما أَنْزَلَ اللَّهُ من ربّكم في عليّ، يعني بني أميّة قالُوا نُؤْمِنُ بِما أُنْزِلَ عَلَيْنا؛ يعني في قلوبهم بما أنزل اللّه عليه وَ يَكْفُرُونَ بِما وَراءَهُ (البقرة: 89- 91) .. الى آخره.
‘Abu Ja’far-asws said: ‘By Allah-azwj! This Verse was Revealed upon Muhammad-saww like this: And when it is said to them, what was that which was Revealed regarding Ali – Meaning (Addressing) the Clan of Umayya. they are saying, ‘We are believing in what is Revealed upon us’ – meaning in their hearts, in what Allah-azwj Revealed upon it and they are disbelieving in what is after it’ – up to its end’’.[255]
[بحار الأنوار: 9/ 101 و 36/ 98- حديث 38 أيضا، و في تفسير العياشي: 1/ 50- 51 حديث 70 و 71، و تفسير الصافي: 1/ 118 و تفسير البرهان: 1/ 391].
160- فس: وَ إِنَّ لِلطَّاغِينَ لَشَرَّ مَآبٍ؛ هم الأوّلان و بنو أميّة، ثم ذكر من كان بعده ممّن غصب آل محمّد حقّهم فقال: وَ آخَرُ مِنْ شَكْلِهِ أَزْواجٌ هذا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ؛ و هم بنو السباع
Tafseer Al-Qummi – This (shall be so). And surely for the tyrants is an evil resort [38:55] – They are the first two (Abu Bakr and Umar) and clan of Umayya. Then He-azwj Mentioned after it the ones who usurped Progeny-asws of Muhammad-saww of their-asws rights: And other (Punishments) of its type, paired [38:58] This is a multitude rushing blindly with you. [38:59] – and they are clan of Al-Saba’a.
فيقول بنو أميّة: لا مَرْحَباً بِهِمْ إِنَّهُمْ صالُوا النَّارِ فيقول بنو فلان: بَلْ أَنْتُمْ لا مَرْحَباً بِكُمْ أَنْتُمْ قَدَّمْتُمُوهُ لَنا و بدأتم بظلم آل محمّد فَبِئْسَ الْقَرارُ؛
The clan of Umayya (also written as Umayyads) would be saying, There would be no welcome for them. They would be arriving to the Fire [38:59].The clan of so and so would be saying, They (the misled) will say, ‘But there is no welcome for you. You brought it upon us [38:60] -and they had begun the injustice upon the Progeny-asws of Muhammad-saww, so evil is the settlement’. [38:60].
ثم يقول بنو أميّة: رَبَّنا مَنْ قَدَّمَ لَنا هذا فَزِدْهُ عَذاباً ضِعْفاً فِي النَّارِ؛ يعنون الأوّلين،
Then the clan of Umayya would be saying, They (misled) will say, ‘Our Lord! The ones who brought this upon us, increase for him additional Punishment in the Fire’ [38:61], meaning the first ones (Abu Bakr, Umar, and Usman)’.
ثم يقول أعداء آل محمّد في النار: ما لَنا لا نَرى رِجالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرارِ في الدنيا و هم شيعة أمير المؤمنين عليه السلام أَتَّخَذْناهُمْ سِخْرِيًّا أَمْ زاغَتْ عَنْهُمُ الْأَبْصارُ،
Then enemies of Progeny-asws of Muhammad-saww would be saying in the Fire, ‘What is the matter with us, we do not see men whom we used to count as being from the evil ones?’ [38:62] (in the world)’ – and they are Shias of Amir Al-Momineen-asws. Did we take them in scorn or are the visions turned away from them? [38:63].
ثم قال: إِنَّ ذلِكَ لَحَقٌّ تَخاصُمُ أَهْلِ النَّارِ (سورة ص: 55- 64) فيما بينهم، و ذلك قول الصادق عليه السلام: و اللّه إنّكم لفي الجنّة تحبرون، و في النار تطلبون.
Then He-azwj Said: Indeed, that is the Truth – wrangling of the inhabitants of the Fire [38:64], regarding what is between them, and that is the Word of Al-Sadiq-asws: ‘By Allah-azwj! You will be enjoying jubilantly in the Paradise and you will be sought in the Fire’’.[256]
[بحار الأنوار: 68/ 13 حديث 14، عن تفسير القمي: 2/ 242- 243].
161- فر: بإسناده عن عكرمة، و سئل عن قول اللّه تعالى … وَ اللَّيْلِ إِذا يَغْشاها (الشمس: 4)؛ بنو أميّة.
By his chain from Ikrimah (bin Abu Jahl), and he was asked about the Words of Allah-azwj the Exalted: And the night when it covers it, [91:4] – is the clan of Umayya’.
قال ابن عباس: قال رسول اللّه صلّى اللّه عليه و آله: بعثني اللّه نبيّا فأتيت بني أميّة فقلت: يا بني أميّة! إنّي رسول اللّه إليكم، قالوا: كذبت ما أنت برسول اللّه،
Then Ibn Abbas said, ‘Rasool-Allah-saww said: ‘Allah-azwj Sent me-saww as a Prophet-saww, so I-saww came up to the clan of Umayya and said, ‘O clan of Umayya! I-saww am Rasool-saww of Allah-azwj to you!’ They said, ‘You-saww are lying. You-saww are not Rasoolsaw of Allah-azwj’.
قال: ثم ذهبت الى بني هاشم، فقلت: يا بني هاشم! إنّي رسول اللّه إليكم، فآمن بي مؤمنهم أمير المؤمنين عليّ ابن أبي طالب و حماني …،
Then I-saww went to the clan of Hashim, and I-saww said: ‘I-saww am a Rasool-saww of Allah-azwj to you. Their Momin Ali-asws Bin Abu Talib-asws believed in me-saww protected me-saww.
قال ابن عباس: قال رسول اللّه صلّى اللّه عليه و آله: ثم بعث اللّه جبرئيل بلوائه فركزها في بني هاشم و بعث إبليس بلوائه فركزها في بني أميّة؛ فلا يزالون أعداءنا، و شيعتهم أعداء شيعتنا الى يوم القيامة.
Then Ibn Abbas said, ‘Rasool-Allah-saww said: ‘Then Allah-azwj Sent Jibraeel-as with a banner, so it was established in the Clan of Hashim-as. And Iblees-la was sent with a banner, so it was established in the clan of Umayya. Thus, they will never cease to be our-asws enemies, and their loyalists to be enemies of our-asws Shias up to the Day of Qiyamah’’.[257]
[بحار الأنوار: 24/ 79- 80 حديث 20، عن تفسير فرات: 211- 213].
162- فر: بإسناده عن عكرمة، و سئل عن قول اللّه: وَ الشَّمْسِ وَ ضُحاها* وَ الْقَمَرِ إِذا تَلاها؛ قال: الشَّمْسِ وَ ضُحاها؛ هو محمّد صلّى اللّه عليه و آله، وَ الْقَمَرِ إِذا تَلاها؛ أمير المؤمنين عليه السلام،
By his chain from Ikrimah (Bin Abu Jahl), and he was asked about Words of Allah-azwj, (I Swear) by the sun and its clarity [91:1], And the moon when it follows it, [91:2]. He said, ‘(I Swear) by the sun and its clarity [91:1], it is Muhammad-saww, And the moon when it follows it, [91:2], is Amir Al-Momineen-asws.
وَ النَّهارِ إِذا جَلَّاها؛ آل محمّد، و هما الحسن و الحسين، وَ اللَّيْلِ إِذا يَغْشاها؛ بنو أميّة.
And the day when it displays it, [91:3] – Progeny-asws of Muhammad-saww, and they-asws are Al-Hassan-asws and Al-Husayn-asws. And the night when it covers it, [91:4] – the clan of Umayya.
و قال ابن عباس هكذا، و قال أبو جعفر عليه السلام هكذا .. الخبر.
And Ibn Abbas said is like this, ‘And Abu Ja’far-asws said like this’ – the Hadeeth’’.[258]
[بحار الأنوار: 16/ 89- حديث 17، عن تفسير فرات: 212].
163- كنز: بإسناده عن عيسى بن داود، عن أبي الحسن موسى، عن أبيه عليهما السلام في قول اللّه عزّ و جلّ: فَالَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ (الحج: 50) قال: أولئك آل محمّد عليهم السلام، وَ الَّذِينَ سَعَوْا في قطع مودّة آل محمّد مُعاجِزِينَ أُولئِكَ أَصْحابُ الْجَحِيمِ (الحج: 51)؛ قال: هي الأربعة نفر؛ يعني التيميّ و العديّ و الأمويّين.
(The books) – Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – By this chain from Isa Bin Dawood,
‘From Abu Al-Hassan Musa-asws, from his-asws father-asws regarding the Words of Allah-azwj Mighty and Majestic: Those who believe and are doing righteous deeds, for them is Forgiveness and an honourable sustenance [22:50]. He-asws said: ‘They are the Progeny-asws of Muhammad-saww, And those who strive – cutting of the cordially of Progeny-asws of Muhammad-saww, in frustrating Our Signs, they would be the inmates of the Blazing Fire’ [22:51]. He-asws said: ‘It is the four persons – meaning Al-Taymi (Abu Bar), and Al-Adayyi (Umar), and the two Umayyads (Usman and Muawiya)’’.[259]
[بحار الأنوار: 23/ 381- حديث 73، عن تأويل الآيات الظاهرة: 1/ 345- حديث 29، و جاء في تفسير البرهان: 3/ 98- حديث 1].
164- كنز: بإسناده عن ابن عباس في قوله عزّ و جلّ: فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ (محمّد: 22)؛ قال: نزلت في بني هاشم و بني أميّة.
‘From Ibn Abbas regard Words of Mighty and Majestic: So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22]. He said, ‘It was revealed regarding Clan of Hashim-as and clan of Umayya’’.[260]
[بحار الأنوار: 23/ 385- 386 حديث 89، عن تأويل الآيات الظاهرة: 2/ 585 حديث 12].
165- كنز: بإسناده عن ابن عباس في قوله عزّ و جلّ: أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ .. (سورة ص: 28) عليّ و حمزة و عبيدة كَالْمُفْسِدِينَ فِي الْأَرْضِ عتبة و شيبة و الوليد أَمْ نَجْعَلُ الْمُتَّقِينَ عليّ و أصحابه كَالْفُجَّارِ فلان و أصحابه.
(The books) ‘Kunz Jamie Al Fawaid’, from Ibn Abbas,
‘Regarding Words of Mighty and Majestic: Or should We Make those who believe and do righteous deeds – Ali-asws, and Hamza-asws, and Ubeyda, to be like the mischief-makers in the earth, – Utba, and Shayba and Al-Waleed, or Make the pious ones – Ali-asws and his-asws companions, to be like the immoral? [38:28] – so and so and his companions’’.[261]
[بحار الأنوار: 24/ 7- حديث 20، عن تأويل الآيات الظاهرة: 264 (2/ 503 حديث 2)، و أورده في تفسير البرهان: 4/ 46 حديث 2، و أخرجه في البحار: 41/ 79، عن مناقب ابن شهر آشوب: 2/ 311 الى قوله: و الوليد.].
166- كنز: بإسناده عن عليّ صلوات اللّه عليه أنّه قال: سورة محمّد صلّى اللّه عليه و آله آية فينا و آية في بني أميّة.
(The books) ‘Kunz Jamie Al Fawaid’ – By his chain from Ali-asws having said: ‘In Surah Muhammad-saww, there is a Verse regarding us-asws and regarding clan of Umayya’’.[262]
[بحار الأنوار: 23/ 384- حديث 84، عن تأويل الآيات الظاهرة: 2/ 582 حديث 1].
167- كنز: بإسناده عن ابن عباس في قول اللّه عزّ و جلّ … وَ اللَّيْلِ إِذا يَغْشاها بنو أميّة،
(The book) ‘Junz Al Fawaaid’ – From Ibn Abbas regarding Words of Allah-azwj Mighty and Majestic: And the night when it covers it, [91:4] – is the clan of Umayya’.
ثم قال ابن عباس: قال رسول اللّه صلّى اللّه عليه و آله: بعثني اللّه نبيّا، فأتيت بني أميّة فقلت: يا بني أميّة! إنّي رسول اللّه إليكم، قالوا: كذبت ما أنت برسول،
Then Ibn Abbas said, ‘Rasool-Allah-saww said: ‘Allah-azwj Sent me-saww as a Prophet-saww, so I-saww came up to the clan of Umayya and said, ‘O clan of Umayya! I-saww am Rasool-saww of Allah-azwj to you!’ They said, ‘You-saww are lying. You-saww are not Rasool-saww’.
ثم أتيت بني هاشم، فقلت: إنّي رسول اللّه إليكم، فآمن بي عليّ بن أبي طالب عليه السلام سرّا و جهرا، و حماني أبو طالب عليه السلام جهرا و آمن بي سرّا،
Then I-saww came up to the clan of Hashim, and I-saww said: ‘I-saww am a Rasool-saww of Allah-azwj to you. So Ali-asws Bin Abu Talib-asws believed in me-saww privately and openly and Abu Talib-asws protected me-saww openly, and believed in me-saww privately.
ثم بعث اللّه جبرئيل بلوائه فركزه في بني هاشم و بعث إبليس بلوائه فركزه في بني أميّة، فلا يزالون أعداءنا و شيعتهم أعداء شيعتنا الى يوم القيامة.
Then Allah-azwj Sent Jibraeel-as with a banner, so it was established in the Clan of Hashim-as. And Iblees-la was sent with a banner, so it was established in the clan of Umayya. Thus, our enmity will never cease, and their Shias (adherents) are the enemies of our-asws Shias up to the Day of Judgement’’.[263]
[بحار الأنوار: 24/ 76- حديث 14، عن تأويل الآيات الظاهرة: 466- 467 الرضوية (2/ 806 حديث 6)، و أورده في البرهان: 4/ 467 حديث 10].
168- كنز: بإسناده عن جابر بن يزيد، قال: قال أبو جعفر عليه السلام: قول اللّه عزّ و جلّ: وَ كَذلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحابُ النَّارِ؛ يعني بني أميّة هم الذين كفروا و هم أصحاب النار،
(The books) ‘Jamie and Fawaid’, from Jabir Bin Yazeed who said,
‘The Words of Allah-azwj Mighty and Majestic: And like that, the Sentence of your Lord was justified upon those who committed Kufr. They are the inmates of the Fire [40:6] – meaning clan of Umayya, they are those who committed Kufr, and they are the inmates of the Fire’.
ثم قال: الَّذِينَ يَحْمِلُونَ الْعَرْشَ؛ يعني الرسول و الأوصياء من بعده عليهم السلام يحملون علم اللّه،
Then He-azwj Said: ‘Those who are holding the Throne [40:7] – meaning the Rasool-saww and the successors-asws from after him-saww are carrying the Knowledge of Allah-azwj’.
ثم قال: وَ مَنْ حَوْلَهُ؛ يعني الملائكة يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ .. يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا؛ و هم شيعة آل محمّد عليهم السلام، يقولون: رَبَّنا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَ عِلْماً فَاغْفِرْ لِلَّذِينَ تابُوا من ولاية هؤلاء و بني أميّة وَ اتَّبَعُوا سَبِيلَكَ؛ و هو أمير المؤمنين عليه السلام وَ قِهِمْ عَذابَ الْجَحِيمِ*
Then Said: and ones around it – meaning the Angels, are Glorifying with Praise of their Lord . . . and are seeking Forgiveness for those who believe, – meaning Shias of Progeny-asws of Muhammad-saww, they are saying, ‘Our Lord! Your Mercy and Knowledge Extends to all things, therefore Forgive those who repent – from the Wilayah of these ones and clan of Umayya, and follow Your Way, – and it is Amir Al-Momineen-asws, and Save them from the Punishment of the Blazing Fire!’ [40:7].
رَبَّنا وَ أَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ* وَ قِهِمُ السَّيِّئاتِ و السيّئات؛ بنو أميّة و غيرهم و شيعتهم،
Our Lord! And enter them into the Gardens of Eden which You Promised them, and one who were righteous from their fathers and their wives and their offspring, surely You are the Mighty, the Wise [40:8] And Save them from evil deeds, [40:9] – and the ‘evil deeds’ are the clan of Umayya and others and their adherents.
ثم قال: إِنَّ الَّذِينَ كَفَرُوا؛ يعني بنو أميّة يُنادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَقْتِكُمْ أَنْفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الْإِيمانِ فَتَكْفُرُونَ،
Then Said: Surely, those who commit Kufr – meaning clan of Umayya, would be Called out to: ‘Your despising Allah when you were called to the Eman is greater than your despising yourselves, therefore you committed Kufr [40:10]’.
ثم قال: ذلِكُمْ بِأَنَّهُ إِذا دُعِيَ اللَّهُ بولاية عليّ عليه السلام وَحْدَهُ كَفَرْتُمْ وَ إِنْ يُشْرَكْ بِهِ؛ يعني بعليّ عليه السلام تُؤْمِنُوا أي إذا ذكر إمام غيره تؤمنوا به فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ (المؤمن: 6- 12).
Then Said: That is because when you are called to Allah – Wilayah of Ali-asws , Alone, you disbelieve, and if He is associated with, meaning Ali-asws , you are believing. – i.e., when another imam is mentioned, you are believing in him So the Judgment is for Allah, the Exalted, the Great [40:12]’’.[264]
[بحار الأنوار: 23/ 363- حديث 23، عن تأويل الآيات الظاهرة: 277- حجرية- (2/ 528- 529 حديث 7)، و جاء في تفسير البرهان: 4/ 93 حديث 16، و قريب منه في تفسير القمي: 583 حجرية، و بحار الأنوار: 24/ 210- حديث 8، و انظر ما بعدها من الروايات في البحار: 23/ 364 حديث 26، عن (كنز) تأويل الآيات الظاهرة].
169- ير: بإسناده عن يحيى بن أمّ الطويل، قال: صحبت عليّ بن الحسين عليهما السلام من المدينة الى مكّة و هو على بغلته و أنا على راحلة فجزنا وادي ضجنان، فإذا نحن برجل أسود في رقبته سلسلة و هو يقول: يا علي بن الحسين! اسقني، فوضع رأسه على صدره ثم حرّك دابّته،
Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Al Husayn Bin Abul A’ala, from Haroun Bin Kharjah, from Yahya Bin Umm Al Taweel who said,
‘I accompanied Ali-asws Bin Al-Husayn-asws from Al-Medina to Makkah and he-asws was upon his-asws mule, and I was upon a riding animal, and we went out to a valley of Zajnan, and there we were with a black man having chains in his neck, and he was saying, ‘O Ali-asws Bin Al-Husayn-asws, quench me!’ So, he-asws paced his-asws head upon his-asws chest, then moved one his animal’.
قال: فالتفت فإذا برجل يجذبه و هو يقول: لا تسقه لا سقاه اللّه، قال: فحرّكت راحلتي و لحقت بعليّ بن الحسين عليهما السلام، فقال لي: أيّ شيء رأيت؟، فأخبرته، فقال: ذاك معاوية لعنه اللّه.
He (the narrator) said, ‘I turned around, and there was a man grabbing him and he was saying, ‘Do not quench him, Allah-azwj did not Quench him!’ So, I moved on my rid and caught up with Ali-asws Bin Al-Husayn-asws, and he-asws said to me: ‘Which thing did you see?’ I inform him-asws, and he-asws said: ‘That is Muawiya, may Allah-azwj Curse him!’’[265]
[بحار الأنوار: 6/ 248- 249 حديث 86، عن بصائر الدرجات: 82 (306- حديث 6)].
170- ختص: بإسناده عن عبد الملك بن عبد اللّه القمي، عن أخيه إدريس، قال: سمعت أبا عبد اللّه عليه السلام يقول: بينا أنا و أبي متوجّهين الى مكّة و أبي قد تقدّمني في موضع يقال له: ضجنان-، إذ جاء رجل في عنقه سلسلة يجرّها، فأقبل عليّ فقال: اسقني، اسقني، فصاح بي أبي: لا تسقه لا سقاه اللّه،
By his chain from Abdul Malik Bin Abdullah Al Qummi, from his brother Idrees who said,
‘I heard Abu Abdullah-asws saying: ‘While I-asws and my-asws father-asws were heading towards Makkah, and my-asws father-asws had moved ahead of me-asws in a place called Zanjan, when a man came and in his neck was a chain, being pulled by it. He turned towards me-asws and said, ‘Quench me! Quench me!’ My-asws father-asws shouted at me-asws: ‘Do not quench him! Allah-azwj will not Quench him’.
قال: و في طلبه رجل يتبعه، فجذب سلسلته جذبة طرحه بها في أسفل درك من النّار.
He-asws said: ‘And in his search was a man pursuing him. He pulled his chain with a pull and dropped him in the lowest level of the Fire’’.[266]
[بحار الأنوار: 39/ 247 حديث 82، عن الاختصاص: 276].
171- ختص: بإسناده عن بشير النبّال، قال: قال أبو عبد اللّه عليه السلام: كنت مع أبي بعسفان في واد بها أو بضجنان، فنفرت بغلته فإذا رجل في عنقه سلسلة و طرفها في يد آخر يجرّه، فقال: اسقني، فقال الرجل: لا تسقه لا سقاه اللّه، فقلت لأبي: من هذا؟، فقال: هذا معاوية.
By his chain from Bashir Al Nabak who said,
‘Abu Abdullah-asws said: ‘I-asws was with my-asws father-asws at Isfahan in a valley of it, or at Zajnan, and his-asws mule bolted, and there was a man with chains in his neck and end of it was in the hand of another, holding it. He said, ‘Quench me!’ The man said, ‘Do not quench him Allah-azwj did not Quench’. I-asws said to my-asws father-asws: ‘Who is this?’ He-asws said: ‘This is Muawiya’’.[267]
[بحار الأنوار: 6/ 247- 248 حديث 83، و لا حظ ما قبله و ما بعده من الروايات في هذا الباب، و قريب منه ما رواه عن الاختصاص: 276 بإسناده عن مالك بن عطيّة، عن أبي عبد اللّه عليه السلام، و جاء في بحار الأنوار: 46/ 280 حديث 81].
172- ج: فيما احتجّ به الحسن عليه السلام على معاوية و أصحابه أنّه قال لمغيرة بن شعبة: أنت ضربت فاطمة بنت رسول اللّه صلّى اللّه عليه و آله حتى أدميتها و ألقت ما في بطنها استذلالا منك لرسول اللّه صلّى اللّه عليه و آله، و مخالفة منك لأمره، و انتهاكا لحرمته، و قد قال رسول اللّه صلّى اللّه عليه و آله: أنت سيّدة نساء أهل الجنّة، اللّه مصيّرك الى النار.
Among what Al-Hassan Bin Ali-asws argued with against Muawiya and his companions having said to Al-Mugheira Bin Shu’ba: ‘You hit (Syeda) Fatima-asws daughter-asws of Rasool-Allah-saww and made her-asws bleed, and what was in her-asws lap was martyred, (this is) a disgrace from you to Rasool-Allah-saww and an opposition from you to his-saww orders, and a violation of his-saww sanctity; and Rasool-Allah-saww had said (to her-asws): ‘You-asws are chieftess of the people of Paradise’. Your destination is to the Fire’’.[268]
[بحار الأنوار: 43/ 197- حديث 8، عن الاحتجاج: 1/ 414 طبعة النجف].
173- ل: بإسناده عن أبي حرب بن أبي الأسود، عن رجل من أهل الشام، عن أبيه، قال: سمعت النبيّ صلّى اللّه عليه و آله يقول: من شرّ خلق اللّه خمسة: إبليس، و ابن آدم الذي قتل أخاه، و فرعون ذو الأوتاد، و رجل من بني إسرائيل ردّهم عن دينهم، و رجل من هذه الأمّة يبايع على كفر عند باب لدّ،
By his chain from Abu Harb Bin Abu Al Aswad, from a man from the people of Syria, from his father who said,
‘I heard the Prophet-saww saying: ‘From the evilest creatures of Allah-azwj are five – Iblees-la, and son of Adam-as who killed his brother, and Pharaoh-as with the pegs, and a man from the children of Israeil who returned them from their religion, and a man from this community pledged upon Kufr at the door of Ladda (a place)’.
قال: ثم قال: إنّي لمّا رأيت معاوية يبايع عند باب لدّ ذكرت قول رسول اللّه صلّى اللّه عليه و آله، فلحقت بعليّ عليه السلام فكنت معه.
He (the narrator) said, ‘Then he-asws said: ‘When Muawiya saw the allegiance at the door of Ladd, he remembered the words of Rasool-Allah-saww, so he went with Ali-asws and was with him-asws’’.[269] (A non-shia source)
[بحار الأنوار: 11/ 233- حديث 13، عن الخصال: 1/ 155].
174- مل: بإسناده عن عبد اللّه بن بكر الأرجاني، قال: صحبت أبا عبد اللّه عليه السلام في طريق مكّة من المدينة، فنزلنا منزلا يقال له: عسفان، ثمّ مررنا بجبل أسود عن يسار الطريق موحش، فقلت له: يابن رسول اللّه! ما أوحش هذا الجبل! ما رأيت في الطريق مثل هذا،
Muhammad Bin Al Humeyri, from his father, from Ali Bin Muhammad Bin Suleyman, from Muhammad Bin Khalid, from Abdullah Bin Hamad, from Abdullah Al Asim, from Abdullah Bin Bakr Al Arjany who said,
‘I accompanied Abu Abdullah-asws in a road of Makkah from Al-Medina, and we encamped at a station called Asfaan. Then we passed by a dismal black mountain on the left of the road. I said to him-asws, ‘O son-asws of Rasool-Allah-saww! How dismal is this mountain! I have not seen in the road the like of this’.
فقال لي: يابن بكر! تدري أيّ جبل هذا؟، قلت: لا، قال: هذا جبل يقال له: الكمد؛ و هو على واد من أودية جهنّم، و فيه قتلة أبي: الحسين عليه السلام؛ استودعهم فيه، تجري من تحتهم مياه جهنّم من الغسلين و الصديد و الحميم، و ما يخرج من جبّ الحوى، و ما يخرج من الفلق من آثام، و ما يخرج من طينة الخبال، و ما يخرج من جهنّم، و ما يخرج من لظى من الحطمة، و ما يخرج من سقر، و ما يخرج من الجحيم، و ما يخرج من الهاوية، و ما يخرج من السعير
He-asws said to me: ‘O ibn Bakr! Do you know which mountain this is?’ I said, ‘No’. He-asws said: ‘This is a mountain called Al-Kamad, and it is upon a valley from the valleys of Hell, and in it my-asws father-asws Al-Husayn-asws fought in and deposited them to be in it. The waters of Hell flow from beneath them, from the vomits, and the pus and the boiling water, and what comes out from the cistern, and what comes out from the private parts of the sinners, and what comes out from the excretion of the adulteresses, and what comes out from Hell, and what comes out from the blazes of Hutama (valley of Hell), and what comes out from Saqar (valley of Hell), and what comes out from Jaheem (valley of Hell), and what comes out from Al-Hawiya (the abyss of Hell), and what comes out from Al-Saeer (valley of Hell)’.
و في نسخة اخرى: و ما يخرج من جهنّم، و ما يخرج من لظى و من الحطمة، و ما يخرج من سقر، و ما يخرج من الحميم
And in another copy: ‘What comes out from Hell, and what comes out from blazes of Al-Hutama (valley of Hell), and what comes out from Saqar (valley of Hell), and what comes out from Al-Hameem (boiling water of Hell)’.
و ما مررت بهذا الجبل في سفري فوقفت به إلّا رأيتهما يستغيثان إليّ، و إنيّ لأنظر الى قتلة أبي فأقول لهما: هؤلاء إنّما فعلوا ما أسّستما لم ترحمونا إذ وليتم، و قتلتمونا و حرمتمونا، و وثبتم على حقّنا، و استبددتم بالأمر دوننا، فلا رحم اللّه من يرحمكما، ذوقا و بال ما قدّمتما، و ما اللّه بظلّام للعبيد.
‘And I-asws had not passed by this mountain during any of my-asws journeys, so I-asws paused by it except I saw them seeking my-asws help, and I-asws looked at the killers of my-asws father-asws, and I-asws said to them both: ‘They rather did what laid the foundation. You were not merciful to us-asws when you ruled, and you killed us-asws and deprived us-asws, and were affirmed upon our-asws rights, and you rejected the matter besides us-asws, therefore may Allah-azwj not have Mercy on the one who feel pity for you two. Taste the scourge of what you sent ahead! And Allah-azwj is not the lease unjust to the servants’.
فقلت له: جعلت فداك! أين منتهى هذا الجبل؟، قال: الى الأرض السادسة و فيها جهنّم على واد من أوديته، عليه حفظة أكثر من نجوم السماء و قطر المطر و عدد ما في البحار و عدد الثرى، قد وكّل كلّ ملك منهم بشيء و هو مقيم عليه لا يفارقه.
I said to him-asws, ‘May I be sacrificed for you-asws! Where is the end-point of this mountain?’ He-asws said: ‘To the sixth firmament, and in it is Hell, upon a valley from its valleys. Its preservation is more than the stars in the sky, and drops of the rain, and number of what is in the oceans, and number of the soil (grains of sand). Every Angel is allocated with something from them and he is continuing upon it, not separating from it’’.[270]
[بحار الأنوار: 6/ 288- حديث 10، عن كامل الزيارات: 326- 328 باب 108].
175- تفسير القمي: عن الباقر عليه السلام في قوله سبحانه: وَ كَذلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحابُ النَّارِ يعني بني أميّة … و إِنَّ الَّذِينَ كَفَرُوا يعني بني أميّة.
Tafseer Al-Qummi – From Al-Baqir-asws regarding Words of the Glorious: And like that, the Sentence of your Lord was justified upon those who committed Kufr. They are the inmates of the Fire [40:6] –meaning clan of Umayya. And those who committed Kufr – means clan of Umayya’’.[271]
[تفسير القمي: 2/ 255].
176- و في تفسير فرات: 79: الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ بنو أميّة و بنو المغيرة.
And in Tafseer Furaat – those who replaced the Favour of Allah [14:28] – clan of Umayya and clan of Al-Mugheira’’.[272]
[تفسير الفرات: 79].
177- كشف: ممّا خرّجه العزّ الحنبلي قوله تعالى: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ؛ المؤمن عليّ، و الفاسق: الوليد.
From what is extracted by Al-Hanbali – Words of the Exalted: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18] – The Momin is Ali-asws and the transgressor is Al-Waleed’.
و روى الحافظ أبو بكر بن مردويه بعدّة طرق في قوله: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً؛ المؤمن عليّ، و الفاسق الوليد.
And it is reported by the memoriser Abu Bakr Bin Mardawayh, by a number of ways, regarding His-azwj Words: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18] – The Momin is Ali-asws and the transgressor is Al-Waleed’’.
و روى الثعلبي و الواحدي؛ أنّها نزلت في عليّ عليه السلام و في الوليد بن عقبة بن أبي معيط أخي عثمان لأمّه، و ذلك انّه كان بينهما تنازع في شيء، فقال الوليد لعليّ عليه السلام: اسكت فإنّك صبي و أنا و اللّه أبسط منك لسانا و أحدّ سنانا و أملأ للكتيبة منك،
And it is reported by Al-Sa’alby and Al-Wahidy – It was Revealed regarding Ali-asws and regarding Al-Waleed Bin Uqba Bin Abu Mueet, brother of Usman to his mother, and that is that there was a dispute between them regarding something. Al-Waleed said to Ali-asws, ‘Be quiet, for you-asws only a child, and I, by Allah-azwj, most extensive that you-asws to tongue, and more in years, and fuller of the demonstrating than you-asws are’.
فقال له عليّ عليه السلام: اسكت فإنّك فاسق، فأنزل اللّه سبحانه تصديقا لعليّ عليه السلام: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً؛ يعني بالمؤمن عليّا و بالفاسق الوليد.
Ali-asws said: ‘Be quiet, for you are a transgressor. Allah-azwj the Glorious has Revealed a Ratification for Ali-asws: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]’ – meaning by the Momin, Ali-asws, and the transgressor being Al Waleed’’.[273] (Non-Shia source)
[بحار الأنوار: 35/ 341- 343 حديث 16]. [بحار الأنوار: 35/ 343. و في العمدة لابن بطريق: 184، و الطرائف لابن طاووس: 24 مثله.]
178- و روى أبو الجارود، عن أبي جعفر عليه السلام أنّ هذا مثل بني أميّة اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ أي استؤصلت و اقتلعت جثّته من الأرض: ما لَها مِنْ قَرارٍ ما لتلك الشجرة من ثبات، فإنّ الريح تنسفها و تذهب بها، فكما أنّ هذه الشجرة لا ثبات لها و لا بقاء و لا ينتفع بها أحد فكذلك الكلمة الخبيثة لا ينتفع بها صاحبها.
And in a report of Abu Al-Jaroud, from Abu Ja’far-asws: ‘This is an example of the clan of Umayya: uprooted from above the ground, [14:26] – i.e., eradicated and its roots uprooted from the ground, there would be not stability for it [14:26]. There would be no firmness for that tree. If the wind were to storm it, it would go away with it. Just as this tree has not firmness for it, nor any remaining, nor can anyone benefit with it, like that is the wicked word, there is no benefit with it for its speaker’.
و في قوله: أَ لَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً أي عرفوا نعمة اللّه بمحمّد … أي عرفوا محمّدا ثم كفروا به فبدّلوا مكان الشكر كفرا.
And regarding His-azwj Words: Do you not see those who replaced the Favour of Allah for Kufr [14:28] – i.e. they recognised Muhammad-saww as being the Favour of Allah-azwj – i.e. they recognised Muhammad-saww, then they disbelieved him-saww. Thus, they replaced the place of thanks, by disbelief (kufr)’.
و روي عن الصادق عليه السلام أنّه قال: نحن و اللّه نعمة اللّه التي أنعم بها على عباده و بنا يفوز من فاز …
And it is reported from Al-Sadiq-asws having said: ‘By Allah-azwj! We-asws are the Favour of Allah-azwj which He-azwj Favoured upon His-azwj servants with, and through us-asws is successful, the one who is successful’.
و سأل رجل أمير المؤمنين عليه السلام عن هذه الآية فقال: هما الأفجران من قريش: بنو أميّة و بنو المغيرة، فأمّا بنو أميّة فمتّعوا الى حين، و أما بنو المغيرة فكفيتموهم يوم بدر.
And a man asked Amir Al-Momineen-asws about this Verse. He-asws said: ‘They are the two immoral ones of Qureysh – clan of Umayya and clan of Al Mugheira. As for the clan of Umayya, so they are enjoying for a while, and as for the clan of Al-Mugheira, they were sufficed with on the day of Badr’’.[274]
[بحار الأنوار: 9/ 112، عن مجمع البيان: 6/ 314- 315، و تفسير القمي: 1/ 371].
179- قال العلّامة قدّس اللّه روحه في كشف الحقّ، و مؤلف كتاب إلزام النواصب، و صاحب كتاب تحفة الطالب: ذكر أبو المنذر هشام بن محمد الكلبي من علماء الجمهور أنّ من جملة البغايا و ذوات الرايات صعبة بنت الخضرمي كانت لها راية بمكّة و استبضعت بأبي سفيان،
The Allamah, may Allah-azwj Sanctify his soul, said in (the book) ‘Kashaf Al-Haq’, and compiler of the book ‘Ilzam Al-Nawasib’, and author of the book ‘Tohfat Al-Talab’ -It is mentioned by Hisham Bin Muhammad Al-Kalby, from the general scholar from the totality of the prostitutes and the ones with the flags was Sab’ah Bint Al-Khazramy. There was a flag for her at Makkah, and she used to do business with Abu Sufyan.
فوقع عليها أبو سفيان و تزوّجها عبيد اللّه بن عثمان بن عمرو بن كعب بن سعد بن تيم، فجاءت بطلحة بن عبيد اللّه لستة أشهر، فاختصم أبو سفيان و عبيد اللّه في طلحة، فجعلا أمرهما الى صعبة، فألحقته بعبيد اللّه، فقيل لها: كيف تركت أبا سفيان؟، فقالت: يد عبيد اللّه طلقة و يد أبي سفيان نكرة …
Abu Sufyan fell upon her and Ubeydullah Bin Usman Bin Amro Bin Ka’ab Bin Sa’d Bin Taym married her. She came with Talha Bin Ubeydullah at six months. Abu Sufyan and Ubeydullah disputed regarding Talha and they made their matter (decision) to Sab’ah. She attached him with Ubeydullah. It was said to her, ‘How come you neglected Abu Sufyan?’ She said, ‘The hand of Ubeydullah is free and the hand of Abu Sufyan is a nobody’’.
و قال [العلّامة] في كشف الحقّ أيضا: و ممّن كان يلعب به و يتخنّث عبيد اللّه أبو طلحة، فهل يحلّ لعاقل المخاصمة مع هؤلاء لعليّ عليه السلام؟! انتهى.
And the Allamah said in (the book) ‘Kashaf Al-Haq’ – ‘And from the ones who used to play with him and were effeminate was Abu Talha. It is permissible for the intellectual, the disputed with these (people) to Ali-asws?!’ End.[275]
[بحار الأنوار: 32/ 218- 219.
ما ورد في أعداء آل محمّد صّلى الّله عليه و آله
What is referred regarding enemines of Progeny-asws of Muhammad-saww
180- شي: عن أبي بصير، قال: سمعت أبا جعفر عليه السلام يقول: عدوّ [أعداء] عليّ هم المخلّدون في النار، قال اللّه: وَ ما هُمْ بِخارِجِينَ مِنْها (المائدة: 37).
Tafseer Al-Ayyashi – From Abu Baseer who said, ‘I heard Abu Ja’far-asws saying: ‘The enemies of Ali-asws, they would be the ones eternally in the Fire. Allah-azwj Says and they will not be exiting from it [5:37]’’.[276]
[بحار الأنوار: 72/ 135- حديث 16، عن تفسير العياشي: 1/ 317 حديث 100، و أورده في تفسير البرهان: 1/ 470، و تفسير الصافي: 1/ 441].
181- شي: عن منصور بن حازم، قال: قلت لأبي عبد اللّه عليه السلام: وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ (البقرة: 167)؛ قال: أعداء عليّ عليه السلام هم المخلّدون في النّار أبد الآبدين و دهر الداهرين.
From Mansour Bin Hazim who said,
‘I said to Abu Abdullah-asws, ‘and they will not be exiting from the Fire [2:167]’. He-asws said: ‘Enemies of Ali-asws, they will be abiding eternally in the Fire, forever and ever, and for eons and eons’’.[277]
[بحار الأنوار: 8/ 362 حديث 37، و 72/ 135- حديث 17، عن تفسير العياشي: 1/ 317- 318 حديث 101، و جاء في بحار الأنوار: 3/ 396، و أورده في تفسير البرهان: 1/ 470، و تفسير الصافي: 1/ 441].
182- فس: يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ (النساء: 60) نزلت في الزبير ابن العوّام فإنّه نازع رجلا من اليهود في حديقة، فقال الزبير: ترضى بابن شيبة اليهودي، و قال اليهودي: ترضى بمحمّد، فأنزل اللّه تعالى: أَ لَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ.. الى قوله: رَأَيْتَ الْمُنافِقِينَ يَصُدُّونَ عَنْكَ صُدُوداً (النساء: 61) هم أعداء آل محمّد صلوات اللّه عليهم كلّهم جرت فيهم هذه الآية.
Tafseer Al-Qummi – They are intending to summon each other to the judgment of the tyrant [4:60] – it was Revealed regarding Al-Zubeyr Bin Al-Awam, for he snatched from a Jewish man regarding a garden, and Al-Zubeyr said, ‘Will you be pleased with Ibn Shayba the Jew (as a judge)? And the Jew said, ‘We would be pleased with Muhammad-saww’. Therefore, Allah-azwj the Exalted Revealed: Have you not seen those who are alleging that they do believe in what is Revealed unto you [4:60] – up to His-azwj Words: you will see the hypocrites hindering (people) from you in aversion [4:61] – they (hypocrites) are the enemies of the Progeny-asws of Muhammad-saww, all of them, this Verse flows regarding them’’.[278] (Not a Hadeeth)
[بحار الأنوار: 9/ 194- حديث 38، عن تفسير القمي: 1/ 140- 142].
183- فس: في رواية أبي الجارود، عن أبي جعفر عليه السلام في قوله: وَ مِنْهُمْ مَنْ يُؤْمِنُ بِهِ وَ مِنْهُمْ مَنْ لا يُؤْمِنُ بِهِ وَ رَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ (يونس: 40)؛ فهم أعداء محمّد و آل محمّد من بعده.
Tafseer Al Qummi – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And from them is one believes in it and from them is one who does not believe in it, and your Lord is more Knowing of the corrupters [10:40]: They are the enemies of Muhammad-saww and Progeny-asws of Muhammad-saww from after him-saww’’.[279]
[بحار الأنوار: 23/ 371 حديث 47، عن تفسير القمي: 1/ 312].
184- فس: بإسناده عن منصور بن يونس، عن أبي عبد اللّه عليه السلام، قال: إنّ في النار لنارا يتعوّذ منها أهل النار، ما خلقت إلّا لكلّ متكبّر جبّار عنيد، و لكلّ شيطان مريد، و لكلّ متكبّر لا يؤمن بيوم الحساب، و لكلّ ناصب العداوة لآل محمّد،
Tafseer al Qummi, by his chain, from Mansour Bin Yunus,
‘From Abu Abdullah-asws having said: ‘In the Fire (Hell) there is a fire the people of the Fire seek refuge from it. It has not been created except for the arrogant obstinate tyrant, and for every rebellious Satan-la, and for every arrogant one not believing in the Day of the Reckoning, and every establisher of the enmity to the Progeny-asws of Muhammad-saww’.
و قال: إنّ أهون الناس عذابا يوم القيامة لرجل في ضحضاح من نار، عليه نعلان من نار و شرا كان من نار، يغلى منها دماغه كما يغلى المرجل، ما يرى انّ في النار أحد أشدّ عذابا منه، و ما في النار أحد أهون عذابا منه.
And he-asws said: ‘The people of the easiest Punishment on the Day of Judgment is for a man in the shallowness of the Fire. Upon him would be slippers of fire, and straps of fire melting the brass. He would view that there isn’t anyone in the Fire with more severe Punishment than him, and (although) there would not be anyone in the Fire of easier Punishment than him’’.[280]
[بحار الأنوار: 8/ 295- حديث 44، عن تفسير القمي: 2/ 257- 258].
185- فس: وَ السَّماءِ ذاتِ الْحُبُكِ؛ قال: السماء رسول اللّه صلّى اللّه عليه و آله، و عليّ عليه السلام ذات الحبك،
Tafseer Al-Qummi – And by the sky with the orbital pathways [51:7]. He said, ‘The sky is Rasool-Allah-saww, and Ali-asws is with the orbital pathways.
و قوله: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ؛ يعني مختلف في عليّ، اختلفت هذه الأمّة في ولايته، فمن استقام على ولاية عليّ عليه السلام دخل الجنّة، و من خالف ولاية عليّ دخل النار،
And His-azwj Words: You are at variance in words [51:8] – meaning they differed regarding Ali-asws. This community differed regarding his-asws Wilayah. The one who was steadfast on the Wilayah of Ali-asws will enter the Paradise, and one who opposed the Wilayah of Ali-asws will enter the Fire.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (الذاريات: 7- 8)؛ فإنّه يعني عليّا عليه السلام من أفك عن ولايته أفك عن الجنّة.
And as for His-azwj Words: He is deluded away from it, one (who is) deluded [51:9]. It means Ali-asws, one who is deluded away from his-asws Wilayah has been deluded away from the Paradise’’.[281] (Not a Hadeeth)
[بحار الأنوار: 36/ 169- حديث 156، عن تفسير القمي: 2/ 329].
186- فر: بإسناده مرفوعا، عن أبي ذرّ رضي اللّه عنه، قال: قال النبيّ صلّى اللّه عليه و آله: يا أبا ذرّ! يؤتى بجاحد حقّ عليّ و ولايته يوم القيامة أصمّ و أبكم و أعمى، يتكبكب في ظلمات يوم القيامة، ينادي يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ (الزمر: 56) و يلقى في عنقه طوق من النار، و لذلك الطوق ثلاثمائة شعبة، على كلّ شعبة شيطان يتفل في وجهه، و يكلح من جوف قبره الى النار.
By his chain, raising it,
From Abu Zarr-ra having said, ‘‘The Pophet-saww said: ‘O Abu Zarr-ra! They would come with the rejecter of the rights of Ali-asws and his-asws Wilayah on the Day of Judgment, as deaf, and mute, and blind. He would be overturned in the darkness of the Day of Judgment calling out, ‘O regret, upon what I wasted regarding the Side of Allah, and I was from the mocking ones!’ [39:56], and there would be cast in his neck, a collar of fire, and for that collar would be three hundred flames, upon every flame would be a Satan-la spitting in his face, and scowling (glaring), from the inside of his grave to the Fire’’.[282]
[بحار الأنوار: 7/ 211- حديث 106، عن تفسير فرات الكوفي: 134].
187- كا: بإسناده عن محمد بن الفضيل، عن أبي الحسن الماضي عليه السلام، قال: سألته عن قول اللّه عزّ و جلّ … قلت: كَلَّا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ؛ قال: هم الذين فجروا في حقّ الأئمّة و اعتدوا عليهم،
Al-Kafi – By his chain from Muhammad Al-Fuzeyl, from Abu Al-Hassan Al-Maazy (7th Imam-asws), he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: ‘I said, ‘Never! Surely the book of the immoral is in Sijjeen [83:7]’. He-asws said: ‘They are those who were wicked with regards to the rights of the Imams-asws and they transgressed against them-asws’.
قلت: ثم يقال: هذَا الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ (المطففين: 7 و 17)؛ قال: يعني أمير المؤمنين عليه السلام، قلت: تنزيل؟ قال: نعم.
I said, ‘Then it would be said: ‘This is the one you had been belying!’ [83:17]?’ He-asws said: ‘Meaning Amir Al-Momineen-asws’. I said, ‘(This is) Revelation?’ He-asws said: ‘Yes’’.[283]
[بحار الأنوار: 24/ 340- ذيل حديث 59، عن اصول الكافي: 1/ 435].
188- كنز: بإسناده عن محمد بن سهل العطّار، عن أبيه، عن جدّه عليّ بن جعفر، عن أخيه موسى، عن آبائه، عن أمير المؤمنين عليهم السلام، قال: قال لي رسول اللّه صلّى اللّه عليه و آله: يا علي! ما بين من يحبّك و بين أن يرى ما تقرّ به عيناه إلّا أن يعاين الموت،
(The books) ‘Jamie Al Fawaid’– By his chain from Muhammad Bin Sahl Al Attar, from his father, from his grandfather,
‘Ali son of Ja’far-asws , from his brother-asws Musa-asws , from his-asws forefathers-asws , from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws ! There is nothing between the one who loves you-asws and him seeing what would delight his eyes except that he witnesses the death’.
ثم تلا: رَبَّنا أَخْرِجْنا نَعْمَلْ صالِحاً غَيْرَ الَّذِي كُنَّا نَعْمَلُ؛ يعني إنّ أعداءنا إذا دخلوا النار قالوا: ربّنا أخرجنا نعمل صالحا في ولاية عليّ عليه السلام غَيْرَ الَّذِي كُنَّا نَعْمَلُ في عداوته،
Then he-asws recited: And they would be screaming therein, ‘Our Lord! Take us out. We will do righteous deeds, other than which we used to do!’ [35:37] – meaning that our-asws enemies, when they enter the Fire, they would say, ‘Our Lord-azwj! Take us out, we will do righteous deeds regarding the Wilayah of Ali-asws other than which we had done in his-asws enmity’.
فيقال لهم في الجواب: أَ وَ لَمْ نُعَمِّرْكُمْ ما يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَ جاءَكُمُ النَّذِيرُ؛ و هو النبيّ صلّى اللّه عليه و آله فَذُوقُوا فَما لِلظَّالِمِينَ لآل محمّد صلّى اللّه عليه و آله مِنْ نَصِيرٍ (فاطر: 37) ينصرهم و لا ينجيهم منه و لا يحجبهم عنه.
It will be Said to them in Answer: Or, did We not Grant you a life-span what he could be doing Zikr during it, one who was mindful? And the warner came to you – and it is the Prophet-saww, therefore taste; for the ones who are unjust -to the Progeny-asws of Muhammad-saww, there is no helper – to help them, nor to rescue them from it, nor to veil them from it’’.[284]
[بحار الأنوار: 23/ 361 حديث 19، عن تأويل الآيات الظاهرة: 2/ 485- 486، و البرهان: 3/ 366 حديث 2 و بحار الأنوار: 27/ 159 حديث 7].
189- و يؤيّده ما رواه عليّ بن ابراهيم، بإسناده عن زيد الشحّام، قال: دخل قتادة بن دعامة على أبي جعفر عليه السلام و سأله عن قوله عزّ و جلّ: وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ (سبأ: 20)؛
And it is supported by what is reported by Ali Bin Ibrahim, by his chain from Zayd Al Shaham who said,
‘Qatada Bin Da’amat came up to Abu Ja’far-asws, and asked him-asws about the Words of the Mighty and Majestic: And Iblees did ratify his conjecture upon them, so they (all) followed him except a group from the Momineen [34:20].
قال: لمّا أمر اللّه نبيّه أن ينصب أمير المؤمنين عليه السلام للناس و هو قوله تعالى: يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ في عليّ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ (المائدة: 71) أخذ رسول اللّه صلّى اللّه عليه و آله بيد عليّ عليه السلام بغدير خمّ و قال: من كنت مولاه فعليّ مولاه،
He-asws said: ‘When Allah-azwj Commanded His-azwj Prophet-saww that he-saww should nominate Amir-al-Momineen-asws to the people, and these are His-azwj Words: ‘O you Rasool! Deliver what has been Revealed unto you from your Lord regarding Ali; and if you don’t do so, then you have not delivered His Message, [5:67], Rasool-Allah-saww grabbed the hand of Ali-asws on the Day of Ghadeer Khumm, and said: ‘The one whose Master I-saww was, so Ali-asws is his Master’.
حثت الأبالسة التراب على رؤوسها، فقال لهم إبليس الأكبر لعنه اللّه-: ما لكم؟ قالوا: قد عقد هذا الرجل عقدة لا يحلّها إنسيّ الى يوم القيامة، فقال لهم إبليس: كلّا! الذين حوله قد و عدوني فيه عدة و لن يخلفوني فيها!
The devils urged the placing of the dust upon their heads, so the biggest Iblees-la said to them, ‘What is the matter with you all?’ They said, ‘A knot of this man-asws has been tied today, forget about unravelling it now up to the Day of Judgement!’ So Iblees-la said to them, ‘Never! A number of the ones around him-saww have already promised me-la, and they would never oppose me-la regarding it’.
فأنزل اللّه سبحانه هذه الآية: وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ؛ يعني بأمير المؤمنين عليه السلام و على ذريّته الطيّبين.
Therefore, Allah-azwj the Glorious Revealed this Verse: And Iblees did ratify his conjecture upon them, so they (all) followed him except a group from the Momineen [34:20] -meaning the Shias of Amir-Al-Momineen-asws’’.[285]
[بحار الأنوار: 37/ 169 ذيل حديث 45، عن تأويل الآيات الظاهرة: 2/ 474].
190- كنز: بإسناده عن عيسى بن داود، عن موسى بن جعفر عليهما السلام قال: كنت عند أبي يوما في المسجد إذ أتاه رجل فوقف أمامه، و قال: يابن رسول اللّه! أعيت عليّ آية في كتاب اللّه عزّ و جلّ، سألت عنها جابر بن يزيد فأرشدني إليك،
(The books) ‘Kunz Jamie Al Fawaid’ by his chain from Isa Bin Dawood,
‘From Musa-asws Bin Ja’far-asws having said: ‘‘I-asws was in the presence of my-asws father-asws in the Masjid one day when a man came up and paused in front of him-asws and said, ‘O son-asws of Rasool-Allah-saww! I am frustrated (at understanding) a Verse in the Book of Allah-azwj, so I asked Jabir Bin Yazeed about it, and he guided me to you-asws’.
فقال: و ما هي؟، قال: قوله عزّ و جلّ: الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ .. الآية، فقال: نعم فينا نزلت؛ و ذلك أنّ فلانا و فلانا و طائفة معهم و سمّاهم اجتمعوا الى النبيّ صلّى اللّه عليه و آله، فقالوا: يا رسول اللّه! الى من يصير هذا الأمر بعدك؟ فو اللّه لئن صار الى رجل من أهل بيتك إنّا لنخافهم على أنفسنا، و لو صار الى غيرهم لعلّ غيرهم أقرب و أرحم بنا منهم،
He-asws said: ‘And what is it?’ He said, ‘The Words of the Mighty and Majestic: Those, if We were to Enable them in the land, [22:41] – the Verse. He-asws said: ‘‘Yes, it was Revealed regarding us-asws. And that was when so and so (Abu Bakr) and so and so (Umar), and there was a group with the two of them – and they heard them – gathered to the Prophet-saww, and they said, ‘O Rasool-Allah-saww! To whom will this matter (Caliphate) go to, after you-saww? So, by Allah-azwj, if it goes to a man from your-saww Family-asws, we are afraid for ourselves. And if it goes to someone else, then that someone else would be closer and more merciful to us than him-asws (Amir Al-Momineen-asws)’.
فغضب رسول اللّه صلّى اللّه عليه و آله من ذلك غضبا شديدا، ثم قال: أما و اللّه لو آمنتم باللّه و رسوله ما أبغضتموهم، لأنّ بغضهم بغضي، و بغضي هو الكفر باللّه،
Rasool-Allah-saww was angered from that with an intense anger, then said: ‘But, by Allah-azwj, had you all believed in Allah-azwj and in His-azwj Rasool-saww you would not have hated him-asws, because hating him-asws is to hate me-saww, and hating me-saww is commission of Kufr with Allah-azwj’.
ثم نعيتم إلى نفسي، فواللّه لئن مكنهم اللّه في الأرض ليقيموا الصلاة لوقتها، و ليؤتوا الزكاة لمحلّها، و ليأمرنّ بالمعروف، و لينهنّ عن المنكر، إنّما يرغم اللّه أنوف رجال يبغضوني و يبغضون أهل بيتي و ذريّتي،
Then he-asws indicated to me-asws myself-asws: ‘By Allah-azwj! If Allah-azwj were to Enable them-asws in the earth, they-asws would establish the Salat to its timings, and give the Zakat to their (rightful) places, and enjoin the good, and forbid the evil. But rather, Allah-azwj Rubbed the noses of the men hating me-asws and hating my-asws family-asws and my-asws offspring.
فأنزل اللّه عزّ و جلّ: الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ .. الى قوله: وَ لِلَّهِ عاقِبَةُ الْأُمُورِ فلم يقبل القوم ذلك، فأنزل اللّه سبحانه: وَ إِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَ عادٌ وَ ثَمُودُ* وَ قَوْمُ إِبْراهِيمَ وَ قَوْمُ لُوطٍ* وَ أَصْحابُ مَدْيَنَ وَ كُذِّبَ مُوسى فَأَمْلَيْتُ لِلْكافِرِينَ ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كانَ نَكِيرِ (سورة الحج: 41- 44).
Allah-azwj Mighty and Majestic Revealed: Those, if We were to Enable them in the land – up to His-azwj Words, and to Allah is the end-result of the matters [22:41]. But the people did not accept that, so Allah-azwj the Glorious Revealed: And if they are belying you, so had belied before them, the people of Noah, and Aad, and Samoud [22:42] And the people of Ibrahim, and the people of Lut [22:43] And the companions of Madyan, and Musa (too) was belied, but I Respited the Kafirs, then I Seized them, so how (severe) was My Punishment [22:44]’’.[286]
[بحار الأنوار: 24/ 165- حديث 8، عن تأويل الآيات الظاهرة: 174- 175- حجرية- (1/ 342- 343 حديث 24)، و جاء في تفسير البرهان: 3/ 95 حديث 3].
191- م: في قوله تعالى: إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلَ اللَّهُ مِنَ الْكِتابِ وَ يَشْتَرُونَ بِهِ ثَمَناً قَلِيلًا؛ قال: قال اللّه في صفة الكاتمين لفضلنا أهل البيت إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلَ اللَّهُ مِنَ الْكِتابِ المشتمل على ذكر فضل محمّد صلّى اللّه عليه و آله على جميع النبيّين و فضل عليّ على جميع الوصيّين وَ يَشْتَرُونَ بِهِ ثَمَناً قَلِيلًا يكتمونه ليأخذوا عليه عرضا من الدنيا يسيرا، و ينالوا به في الدنيا عند جهّال عباد اللّه رئاسة،
(Imam Hassan Al-Askari-asws said): ‘Regarding the Words of the Exalted: Those who are concealing what Allah Revealed from the Book and are purchasing a small price with it, [2:174], he (Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said in describing the concealment of our-asws merits, the People-asws of the Household: Those who are concealing what Allah Revealed from the Book – the inclusive upon the mention of the preference of Muhammad-saww over the entirety of the Prophets-as, and the preference of Ali-asws over the entirety of the successors-as, and are purchasing – by the concealment – a small price with it – concealing it in order to be taking upon it displays from the world easily, and they would be attaining with it in the world, by the ignorance of the servants of Allah-azwj, a governance.
قال اللّه عزّ و جلّ: أُولئِكَ ما يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ بدلا من اصابتهم اليسير من الدنيا لكتمانهم الحقّ وَ لا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيامَةِ بكلام خير، بل يكلّمهم بأن يلعنهم و يخزيهم و يقول: بئس العباد أنتم، غيّرتم ترتيبي، و أخّرتم من قدمته، و قدّمتم من أخّرته، و واليتم من عاديته، و عاديتم من واليته
Allah-azwj the Exalted Said: they are not devouring into their bellies – on the Day of Judgment – except for the Fire – instead from their small achievement from the world due to their concealment of the Truth. nor will Allah be Speaking to them on the Day of Judgment – with good Speech, but He-azwj would be Speaking to them by Cursing them and Disgracing them, and He-azwj would be Saying: “You are evil servants! You altered My-azwj sequence and placed last the one whom I-azwj Placed as first, and placed first the one whom I-azwj Placed last (Rejected), and befriended the one whom I-azwj was Inimical to, and were inimical to the one I-azwj Befriended.
وَ لا يُزَكِّيهِمْ من ذنوبهم وَ لَهُمْ عَذابٌ أَلِيمٌ (البقرة: 174) موجع في النار.
Nor will He be Purifying them – from their sins, And for them would be a painful Punishment [2:174] – Excruciating pain in the Fire’’.[287]
[بحار الأنوار: 7/ 213- حديث 115، عن تفسير الامام الحسن العسكري عليه السلام: 585- 586 حديث 352].
192- م: و فيه: إِنَّما يَأْمُرُكُمْ الشيطان بِالسُّوءِ بسوء المذاهب و الاعتقاد في خير خلق اللّه محمّد رسول اللّه صلّى اللّه عليه و آله و جحود ولاية أفضل أولياء اللّه بعد محمّد رسول اللّه صلّى اللّه عليه و آله وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ (البقرة: 169) بإمامة من لم يجعل اللّه له في الامامة حظّا، و من جعله من أراذل أعدائه و أعظمهم كفرا به.
Tafseer Imam Hassan Al-Askari-asws – And in it: ‘But rather, he is instructing you – the Satan-la, with the evil – with the evil doctrine and the beliefs with regards to the best of the creatures of Allah-azwj – Muhammad-saww Rasool-saww of Allah-azwj – and to reject the Wilayah of the most superior of the Guardians-asws of Allah-azwj after Muhammad-saww, Rasool-saww of Allah-azwj, and that you should be saying against Allah what you are not knowing [2:169] – with the imamate of the one whom Allah-azwj did not Make a share to be for him in the Imamate, and the one whom Allah-azwj Made to be the most despicable of His-azwj enemies and the greatest of them in Kufr with Him-azwj’’.[288]
[بحار الأنوار: 24/ 379- من حديث 106، عن تفسير الامام الحسن العسكري عليه السلام: 242- 243 (581 حديث 342)].
193- م: لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ .. الآية، قال الامام: قال عليّ بن الحسين عليهما السلام … وَ آمن ب الْيَوْمِ الْآخِرِ يوم القيامة التي أفضل من يوافيها محمّد سيّد النبيّين، و بعده عليّ أخوه و صفيّه سيّد الوصيّين و التي لا يحضرها من شيعة محمّد أحد إلّا أضاءت فيها أنواره فصار فيها الى جنّات النعيم هو و إخوانه و أزواجه و ذريّاته و المحسنون إليه و الدافعون في الدنيا عنه،
Tafseer Imam Hassan Al-Askari-asws: ‘It isn’t righteousness that you should be turning your faces [2:177] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Ali-asws Bin Al-Husayn-asws said: ‘And – believe in, the Last Day – Day of Judgment in which the most superior one to be Fulfilled with, would be Muhammad-saww, Chief of the Mursils-as, and after him-asws would be Ali-asws, his-saww brother, and his-saww successor-asws, Chief of the succesors-asws. And (the Day) in which no one from his-asws Shias would be present except there would be an increase in his light during it, so they will be travelling in it to the Gardens of Bliss, him and his brothers, and his wives, and his offspring, the doer of good to him, and the defenders of his in the world.
و لا يحضرها من أعداء محمّد أحد إلّا غشيته ظلماتها، فيسير فيها الى العذاب الأليم هو و شركاؤه في عقده و دينه و مذهبه و المتقرّبون كانوا في الدنيا إليه من غير تقيّة لحقتهم منه. الخبر.
Nor would anyone from the enemies of Muhammad-saww be present except its darkness would overwhelm him, so he would travel in it to the painful Punishment, him and his associates in his beliefs, and his religion, and his doctrines, and those who were going closer to them when they were in the world, without there being dissimulation, to get their rights from him’ – the Hadeeth’’.[289]
[بحار الأنوار: 9/ 187- 188 حديث 19، عن تفسير الامام الحسن العسكري: 248 (589- 590) حديث 353، و الآية: البقرة: 177].
194- ما: المفيد، بإسناده عن أبان، عن أبي عبد اللّه جعفر بن محمّد عليهما السلام، قال: إذا كان يوم القيامة نادى مناد من بطنان العرش: أين خليفة اللّه في أرضه؟، فيقوم داود النبيّ عليه السلام فيأتي النداء من عند اللّه عزّ و جلّ: لسنا إيّاك أردنا و إن كنت للّه تعالى خليفة.
Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Sa’ad, from Ayoub, from Safwan, from Aban,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws having said: ‘When it will be the Day of Judgment, a Caller will Call out from the interior of the Throne: “Where is the Caliph of Allah-azwj in His-azwj earth?” The Prophet Dawood-as would arise, but the Call will Come from the Presence of Allah-azwj Mighty and Majestic: “We didn’t mean you-as, and even though you-as were a Caliph of Allah-azwj”.
ثم ينادي ثانية: أين خليفة اللّه في أرضه؟، فيقوم أمير المؤمنين عليّ بن أبي طالب عليه السلام، فيأتي النداء من قبل اللّه عزّ و جلّ: يا معشر الخلائق! هذا عليّ بن أبي طالب خليفة اللّه في أرضه و حجّته على عباده فمن تعلّق بحبله في دار الدنيا فليتعلّق بحبله في هذا اليوم يستضيء بنوره و ليتّبعه الى الدرجات العلى من الجنّات،
Then he would call secondly: “Where is the Caliph of Allah-azwj in His-azwj earth?” Amir Al-Momineen Ali-asws Bin Abu Talib-asws will stand up, and the Call would come from the direction of Allah-azwj Mighty and Majestic: “O community of creatures! This is Ali-asws Bin Abu Talib-asws, Caliph of Allah-azwj in His-azwj earth, and His-azwj Divine Authority over His-azwj servants. So, the one who attached with his-asws rope in the house of world, then let him attach with his-asws rope during this Day and be illuminated by his-asws light, and let him follow him-asws to the lofty ranks from the Gardens!”
قال: فيقوم الناس الذين قد تعلّقوا بحبله في الدنيا فيتّبعونه الى الجنّة،
He-asws said: ‘The people will arise, those who had attached with his-asws rope in the world and they would follow him-asws to the Paradise.
ثم يأتي النداء من عند اللّه جلّ جلاله: ألا من ائتمّ بإمام في دار الدنيا فليتبعه الى حيث يذهب به، فيحنئذ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ*
Then the Call will from the Presence of Allah-azwj, Majestic is His-azwj Majesty: “Indeed! One who had followed an Imam in the world, then let him follow him wherever he may go with him!” So, it would be then that they will disavow, those who had been followed by those that had followed them, and go to the Punishment, and the reasons would be cut off from them’.
وَ قالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَما تَبَرَّؤُا مِنَّا كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ (البقرة: 166- 167).
And those who had followed would say, ‘If there was a return for us, we would disavow from them just as they are disavowing from us’. Like that, Allah-azwj would Show them their deeds as a regret upon them, and they will not be coming out from the Fire’’.[290]
[بحار الأنوار: 8/ 10- حديث 3، عن أمالي الشيخ المفيد: 39 (طبعة النجف: 167) [285] [حديث 3 من المجلس الرابع و الثلاثين].
195- قب: الواحدي في أسباب النزول، و مقاتل بن سليمان و أبو القاسم القشيري في تفسيرهما؛ أنّه نزل قوله تعالى: وَ الَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ (الأحزاب: 58)؛ في عليّ بن أبي طالب، و ذلك أنّ نفرا من المنافقين كانوا يؤذونه و يسمعونه و يكذّبون عليه،
From Al-Wahidy in Asbaab Al-Nuzool, and Maqaatil Bin Suleyman, and Abu Al-Qasim Al-Qusheyri in their Tafseers that the Verse: And those hurting the Momineen and the Mominaat without then having deserved it [33:58] – the Verse, was Revealed regarding Ali-asws Bin Abu Talib-asws, and that a number of the hypocrites used to hurt him-asws, and calling him-asws names, and forging lies against him-asws’’. (Non-Shia source)
و في رواية مقاتل: وَ الَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ؛ يعني عليّا وَ الْمُؤْمِناتِ؛ يعني فاطمة فَقَدِ احْتَمَلُوا بُهْتاناً وَ إِثْماً مُبِيناً؛
And in a report of Maqatil, ‘And those hurting the Momineen – meaning Ali-asws – and the Mominaat – meaning Fatima-asws – so they are bearing slander and a manifest sin [33:58]’. (Non-Shia source)
قال ابن عباس: و ذلك أنّ اللّه تعالى أرسل عليهم الجرب في جهنّم، فلا يزالون يحتكّون حتى تقطع أظفارهم، ثم يحتكّون حتى تنسلخ جلودهم، ثم يحتكّون حتى تبدوا لحومهم، ثم يحتكّون حتى تظهر عظامهم، و يقولون: ما هذا العذاب الذي نزل بنا؟، فيقولون لهم: معاشر الأشقياء! هذا عقوبة لكم ببغضكم أهل بيت محمّد صلّى اللّه عليه و آله.
Ibn Abbas said, ‘And that is because Allah-azwj the Exalted Sent the itch upon them in Hell. They will not cease to be scratching until their nails get cut. Then they will be scratching until their skins peel off. Then they will be scratching until their flesh appears. Then they will be scratching until their bones appear, and they will be saying, ‘What is this punishment which has befallen with us?’ It would be said to them, ‘Community of wretched ones! This is a punishment for you due to your hatred of People-asws of the Household of Muhammad-saww’’.[291]
[بحار الأنوار: 39/ 330- 331 حديث 1، عن مناقب ابن شهر آشوب: 2/ 10- 12 (3/ 210)].
196- لي: بإسناده عن القلانسي، عن الصادق عليه السلام، عن آبائه عليهم السلام، قال: قال رسول اللّه صلّى اللّه عليه و آله: إذا قمت المقام المحمود تشفّعت في أصحاب الكبائر من أمّتي، فيشفّعني اللّه فيهم، و اللّه لا تشفّعت فيمن آذى ذريّتي.
By his chain from Al Qalanisy,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When I-saww stand in the ‘Maqam Al-Mahmoud’ (the Praiseworthy position), I-saww shall (even) intercede to the perpetrators of the major sins from my-saww community. Allah-azwj will Intercede for me-saww regarding them. By Allah-azwj! I-saww will not intercede regarding the ones who hurt my-saww offspring’’.[292]
[بحار الأنوار: 96/ 218 حديث 4، عن أمالي الصدوق: 177].
197- ن، لي: بإسناده عن عمرو بن خالد، قال: حدّثني زيد بن عليّ و هو آخذ بشعره قال: حدّثني أبي علي بن لحسين عليهما السلام و هو آخذ بشعره قال: حدّثني الحسين ابن علي عليهما السلام و هو آخذ بشعره قال: حدّثني علي بن أبي طالب و هو آخذ بشعره- عن رسول اللّه صلّى اللّه عليه و آله و هو آخذ بشعره قال: من آذى شعرة منّي فقد آذاني، و من آذاني فقد آذى اللّه عزّ و جلّ، و من آذى اللّه جلّ و عزّ لعنه اللّه ملء السماء و ملء الأرض.
By his chain from Amro Bin Khalid who said, ‘It is narrated to me by Zayd son of Ali (Bin Al-Husayn-asws), and he was holding his hair, he said, ‘It is narrated to me by my father Ali-asws Bin Al-Husayn-asws, and he-asws was holding his-asws hair saying: ‘It is narrated to me-asws by Al-Husayn-asws Bin Ali-asws and he-asws was holding his-asws hair saying: ‘It is narrated to me-asws by Ali-asws Bin Abu Talib-asws and he-asws was holding his-asws hair, from Rasool-Allah-saww and he-saww was holding his-saww hair: ‘One who hurts any hair from me-saww so he has hurt me-saww, and one who hurts me-saww so he has hurt Allah-azwj Mighty and Majestic, and one who hurts Allah-azwj Majestic and Mighty would be cursed by the assemblies of the skie and assemblies of the earth’’.[293]
[بحار الأنوار: 96/ 219 حديث 6 و لاحظ أحاديث الباب، عن عيون الأخبار: 1/ 250، و أمالي الصدوق: 199
198- يف: أحمد في مسنده، و ابن المغازلي في مناقبه من عدّة طرق؛ أنّ النبيّ صلّى اللّه عليه و آله قال: يا أيّها الناس! من آذى عليّا فقد آذاني.
Ahmad, in his ‘Musnad’, and Ibn Al Magazily ins his ‘Manaqib’, from a number of ways, ‘The Prophet-saww said: ‘O you people! One who hurts Ali-asws so he has hurt me-saww’. (Non-Shia source)
و زاد فيه ابن المغازلي عن النبيّ صلّى اللّه عليه و آله: يا أيّها الناس! من آذى عليّا بعث يوم القيامة يهوديّا أو نصرانيّا،
And there is an increase by Ibn Al-Magazily, from the Prophet-saww: ‘O you people! One who hurts Ali-asws would be Resurrected on the Day of Qiyamah either as a Jew or a Christian!’
فقال جابر بن عبد اللّه الأنصاري: يا رسول اللّه! و إن شهدوا أن لا إله إلّا اللّه و أنّك رسول اللّه؟، فقال: يا جابر! كلمة يتحجّزون بها أن تسفك دماؤهم و تؤخذ أموالهم و أن لا يعطوا الجزية عن يد و هم صاغرون.
Jabir Bin Abdullah Al Ansari said, ‘O Rasool-Allah-saww! And even if had testified that there is no god except and your-saww are Rasool-Allah-saww?’ He-saww said: ‘O Jabir! A phrase they are protecting themselves with that you will not spill their blood and seize their wealth, and they wouldn’t have to give the taxes from a hand while they are being belittled’’.[294] (Non-Shia source)
[بحار الأنوار: 39/ 333 حديث 4، و قريب منه ما ذكره عن الروضة في الفضائل بإسناده عن ابن عباس، و انظر عدّة روايات في الباب: 39/ 333- حديث 3 و ما بعده، و أورده في الطرائف في معرفة مذاهب الطوائف: 19 (75- حديث 96)، و جاء في مسند أحمد:3/ 483، و مناقب ابن المغازلي: 52].
199- الترمذي في الجامع، و أبو نعيم في الحلية، و البخاري في الصحيح، و الموصلي في المسند، و أحمد في الفضائل، و الخطيب في الأربعين؛ عن عمران بن الحصين و ابن عباس و بريدة أنّه رغب عليّ عليه السلام من الغنائم في جارية، فزايده حاطب بن أبي بلتعة و بريدة الأسلمي، فلمّا بلغ قيمتها قيمة عدل في يومها أخذها بذلك، فلمّا رجعوا وقف بريدة قدّام الرسول صلّى اللّه عليه و آله و شكا من عليّ، فأعرض عنه النبيّ صلّى اللّه عليه و آله، ثم جاء عن يمينه و عن شماله و من خلفه يشكو، فأعرض عنه،
Al Tirmizi in (the book) ‘Al Jamie’, and Abu Naee, in ‘Al Hulyah’, and Al Bukhari in ‘Al Saheeh’, and Al Mowsuly in ‘Al Musnad’, and Ahmad in ‘Al Fazail’, and Al Khateeb in ‘Al Arbaeen’, from Imran Bin Al Haseyn, and Ibn Abbas, and Bureyda,
‘(When they acquired war booty), Ali-asws desired that he-asws purchase a slave girl but Hatib Bin Abu Bata’at and Bureyda Al-Aslamy increased the bid against him-asws. When her price reached a fair price during her day, he-asws took her for that. When they returned, Bureyda stood in front of Rasool-Allah-saww and complained about Ali-asws. The Prophet-saww turned away from him. Then he came from his-saww right, and from his-saww left, and from behind him-asws complaining. But he-saww kept turning away from him.
ثم قام الى بين يديه فقالها، فغضب النبيّ صلّى اللّه عليه و آله و تغيّر لونه و تربّد وجهه و انتفخت أوداجه و قال: ما لك يا بريدة! ما آذيت رسول اللّه منذ اليوم؟ أما سمعت اللّه تعالى يقول: إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً (الأحزاب: 57)،
Then he stood in front of him-saww and said it. The Prophet-saww got angered and his-saww complexion changed, and his-saww face glowered, and his-saww cheeks puffed and he-saww said: ‘What is the matter with you, O Bureyda! How you have hurt Rasool-Allah-saww today? Have you not heard Allah-azwj the Exalted Saying: Those who are hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter and Prepares for them a humiliating Punishment [33:578].
أما علمت أنّ عليّا منّي و أنا منه و أنّ من آذى عليّا فقد آذاني، و من آذاني فقد آذى اللّه و من آذى اللّه فحقّ على اللّه أن يؤذيه بأليم عذابه في نار جهنّم؟
Do you not know that Ali-asws is from me-saww and I (s.aw.) am from him-asws, and the one who hurts Ali-asws so he has hurt me-saww, and one who hurts me-saww so he has hurt Allah-azwj, and one who hurts Allah-azwj, so there is a right upon Allah-azwj that He-azwj Hurts him with His-azwj painful Punishment in the Fire of Hell?
يا بريدة! أنت أعلم أم اللّه أعلم؟ أم قرّاء اللوح المحفوظ أعلم؟ أنت أعلم أم ملك الأرحام أعلم؟ أنت أعلم يا بريدة أم حفظة عليّ بن أبي طالب؟، قال: بل حفظته،
O Bureyda! Are you more knowing of Allah-azwj is more Knowing? Or are the readers of the Guarded Tablet more knowing? Are you more knowing or the Angel of the womb is more knowing? Are you more knowing, O Bureyda or the recording Angels of Ali Bin Abu Talib-asws?’ He said, ‘But the recording Angels’.
قال: و هذا جبرئيل أخبرني عن حفظة عليّ أنّهم ما كتبوا قطّ عليه خطيئة منذ ولد؛ ثمّ حكى عن ملك الأرحام و قرّاء اللوح المحفوظ و فيها-: ما تريدون من عليّ، ثلاث مرّات-، ثمّ قال: إنّ عليّا منّي و أنا منه، و هو وليّ كلّ مؤمن بعدي.
He-saww said: ‘And this here is Jibraeel-as informing me-saww from the recording Angels of Ali-asws that they have not written any mistake against him-asws at all since he-asws was born’. Then he-saww told him about the Angel of the wombs and readers of the Guarded Tablet, and in it: ‘What are you wanting from Ali-asws’ – three times. Then he-saww said: ‘Ali-asws is from me-saww and I-saww am from him-asws, and he-asws is guardian of every Momin from after me-saww’’. (Non-Shia source)
و في رواية أحمد: دعوا عليّا.
And in a report of Ahmad: ‘Leave Ali-asws (alone)!’’[295] (Non-Shia source)
[بحار الأنوار: 39/ 332 حديث 1، عن المناقب لابن شهر آشوب 2/ 12].
200- قب: ابن سيرين، عن أنس؛ قال النبيّ صلّى اللّه عليه و آله: من حسد عليّا فقد حسدني و من حسدني فقد كفر.
Ibn Sirreen, from Anas (well known fabricator), ‘The Prophet-saww said: ‘One who envies Ali-asws so he has envied me-saww, and one who envies me-saww so he has committed Kufr’’. (Non-Shia source)
و في خبر: و من حسدني فقد دخل النار.
And in a Hadeeth: ‘And the one who envies me-saww, so he would enter the Fire’’.[296] (Non-Shia source)
[بحار الأنوار: 39/ 333 حديث 2، عن المناقب لابن شهر آشوب 2/ 12، و 39/ 334 عن امالي الشيخ: 40].
201- فض: بإسناده الى عبد اللّه بن عباس أنّه قال: كنت عند النبيّ صلّى اللّه عليه و آله إذ أقبل عليّ بن أبي طالب و هو مغضب، فقال له النبي صلّى اللّه عليه و آله: ما بك يا أبا الحسن؟، قال: آذوني فيك يا رسول اللّه،
By his chain to Abdullah Bin Abbas having said, ‘I was in the presence of the Prophet-saww when Ali-asws came and he-asws was angry. The Prophet-saww said to him-asws: ‘What is with you-asws, O Abu Al Hassan-asws?’ They hurt me-asws regarding you-saww, O Rasool-Allah-saww!’
فقام صلّى اللّه عليه و آله و هو مغضب و قال: أيّها الناس! من منكم آذى عليّا؟ فإنّه أوّلكم إيمانا و أوفاكم بعهد اللّه، أيّها الناس! من آذى عليّا بعثه اللّه يوم القيامة يهوديّا أو نصرانيّا؛
He-saww stood up and he-saww was angry and said: ‘O you people! Who from you has hurt Ali-asws? He-asws is your first one in Eman, and most loyal of you with the Pact of Allah-azwj. O you people! One who hurst Ali-asws, Allah-azwj would Resurrect him on the Day of Qiyamah either as a Jew or a Christian’.
فقال جابر بن عبد اللّه الأنصاري: يا رسول اللّه! و إن شهد أن لا إله إلّا اللّه؟، قال: نعم؛ و إن شهد أنّ محمّد رسول اللّه يا جابر.
Jabir Bin Abdullah Al-Ansary said, ‘O Rasool-Allah-saww! And even if he testifies that there is no god except Allah-azwj?’ He-saww said: ‘Yes, and even if he testifies that there is no god except Allah-azwj and Muhammad-saww is Rasool-Allah-saww’’.[297]
[بحار الأنوار: 39/ 333 حديث 3، عن الكافي- الروضة-: 8/ 12].
202- فر: بإسناده عن ابن عباس في قوله تعالى: إِنَّ الَّذِينَ أَجْرَمُوا كانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ؛ قال: فهو حارث بن قيس و أناس معه كانوا إذا مرّ عليهم أمير المؤمنين عليه السلام قالوا: انظروا الى هذا الذي اصطفاه محمّد و اختاره من أهل بيته و كانوا يسخرون منه،
By his chain from Ibn Abbas regarding Words of the Exalted: Surely, those who committed crimes (criminals) used to laugh at those who believed [83:29]. He said, ‘He is Haris Bin Qays and some people with him who, whenever Amir Al-Momineen-asws passed by them, used to say, ‘Look at this one whom Muhammad-saww has selected and chosen from the members of his-saww family’, and they were mocking him.
فإذا كان يوم القيامة فتح بين الجنّة و النار باب فأمير المؤمنين علي بن أبي طالب عليه السلام على الأريكة متّكئ فيقول: هل لكم؟، فإذا جاؤوا سدّ بينهم الباب فهو كذلك يسخر منهم و يضحك، قال اللّه عزّ و جلّ: فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ* عَلَى الْأَرائِكِ يَنْظُرُونَ … (سورة المطففين: 34 و 35).
When it will be the Day of Qiyamah, a doorway would be opened between the Paradise and the Fire, and Amir Al-Momineen Ali-asws Bin Abu Talib-asws would be reclining upon the sofa. He-asws would say: ‘Is it for you?’ When they (try to) come, the doorway would be closed between them, and it would be like that. He-asws would mock them and laugh. Allah-azwj Mighty and Majestic Said: So today, those who believe shall be laughing at the Kafirs [83:34] Upon the couches, they would be gazing [83:35]’’.[298]
[بحار الأنوار: 36/ 69- حديث 15، عن تفسير فرات: 204].
203- كشف: روي في قوله تعالى: فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ* عَلَى الْأَرائِكِ يَنْظُرُونَ؛ قيل: نزلت في أبي جهل و الوليد بن المغيرة و العاص بن وائل و غيرهم من مشركي مكّة، كانوا يضحكون من بلال و عمّار و غيرهما من أصحابهما،
It is reported regarding Words of the Exalted: So today, those who believe shall be laughing at the Kafirs [83:34] Upon the couches, they would be gazing [83:35]. It is said it was Regarding Abu Jahl-la and Al-Waleed Bin Al-Mugheira, and Al-Aas Bin Waail and others from the Polytheists of Makkah. They were mocking Bilak, and Ammar and other from their companions’.
203- كشف: روي في قوله تعالى: فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ* عَلَى الْأَرائِكِ يَنْظُرُونَ؛ قيل: نزلت في أبي جهل و الوليد بن المغيرة و العاص بن وائل و غيرهم من مشركي مكّة، كانوا يضحكون من بلال و عمّار و غيرهما من أصحابهما،
And it is said that Ali-asws bin Abu Talib-asws came among a number of the Muslims, to Rasool-Allah-saww. They hypocrites mocked at them and laughed and winked at each other, and they said to their companions, ‘Today we shall see the short-haired one so we shall mock at him-asws’. So, Allah-azwj the Exalted Revealed before he-asws arrived to the Prophet-saww.
و قيل: إنّ عليّ بن أبي طالب عليه السلام جاء في نفر من المسلمين الى رسول اللّه صلّى اللّه عليه و آله فسخر منهم المنافقون و ضحكوا و تغامزوا، و قالوا لأصحابهم: رأينا اليوم الأصلع فضحكنا منه، فأنزل اللّه تعالى الآية قبل أن يصل الى النبيّ صلّى اللّه عليه و آله.
And it is said, ‘Ali-asws Bin Abu Talib-asws came among a number of the Muslims to Rasool-Allah-saww, and the hypocrites mocked at them, and they laughed and winked at each other, and they said to their companions, ‘We shall see the short-haired one today, and we shall mock at him-asws’. So, Allah-azwj the Exalted Revealed the Verse before he-asws arrived to the Prophet-saww’.
و عن مقاتل و الكلبي: لمّا نزل قوله تعالى: قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى قالوا: هل رأيتم أعجب من هذا؟ يسفّه أحلامنا، و يشتم آلهتنا، و يرى قتلنا، و يطمع أن نحبّه؟،
And from Maqatil and Al-Kalby, ‘When the Words of the Exalted were Revealed: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23]. They said, ‘Have you seen anything stranger than this? He (Ali-asws has stultified our dreams, and reviled our gods, and views killing us, and he-saww wishes us to love him-asws?’
فنزل: قُلْ ما سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ أي ليس لي من ذلك أجر، لأنّ منفعة المودّة تعود عليكم و هو ثواب اللّه تعالى و رضاه.
It was Revealed: Say: ‘Whatever recompense I ask you for, so it is for yourselves. [34:47] – i.e. it isn’t for me-asws any recompense from that, because the benefit of the cordiality returns upon you all, and it is a Reward of Allah-azwj the Exalted and His-azwj Pleasure’’.[299]
[بحار الأنوار: 36/ 120- 121 حديث 65].
204- كنز: بإسناده عن ابن عباس في قوله تعالى: إِنَّ الَّذِينَ أَجْرَمُوا كانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (المطففين: 29)؛ قال: ذلك هو الحارث بن قيس و أناس معه، كانوا إذا مرّ بهم عليّ عليه السلام قالوا: انظروا الى هذا الذي اصطفاه محمّد صلّى اللّه عليه و آله و اختاره من أهل بيته فكانوا يسخرون و يضحكون،
(The book) ‘Kunz’ – By his chain from Ibn Abbas regarding Words of the Exalted: Surely, those who committed crimes (criminals) used to laugh at those who believed [83:29]. He said, ‘That, he is Al-Haris Bin Qays and some people with him. They, whenever Ali-asws passed by them used to said, ‘Look at this one whom Muhammad-saww has selected and chosen from the members of his-saww Household’. They used to mock and laugh.
فإذا كان يوم القيامة فتح بين الجنّة و النار باب، فعليّ عليه السلام يومئذ على الأرائك متّكئ يقول لهم: هلمّ لكم، فإذا جاؤوا يسدّ بينهم الباب فهو كذلك يسخر منهم و يضحك، و هو قوله تعالى: فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ* عَلَى الْأَرائِكِ يَنْظُرُونَ* هَلْ ثُوِّبَ الْكُفَّارُ ما كانُوا يَفْعَلُونَ (المطففين: 34- 36).
When it will be the Day of Qiyamah, a doorway would be opened between the Paradise and the Fire, and on that day Ali-asws would be reclining upon the couch saying to them: ‘Come one (welcome) to you all!’ When they come, the doorway between them would be closed, and he-asws would be like that, mocking them and laughing, and it is the Word of the Exalted: So today, those who believe shall be laughing at the Kafirs [83:34] Upon the couches, they would be gazing [83:35] Would the Kafirs be Rewarded (except for) what they had been doing? [83:36]’’.[300]
[بحار الأنوار: 35/ 339 حديث 9، عن تأويل الآيات الظاهرة: 2/ 781 حديث 16، و جاء في تفسير البرهان: 4/ 44 حديث 2. و في البحار أيضا: 36/ 69 حديث 15، عن تفسير الفرات: 204 مثله، و قريب منه في البحار: 36/ 66 حديث 8، عن (كنز) تأويل الآيات الظاهرة: 2/ 781 حديث 15، و البحار: 35/ 339- 340. و روي أيضا بإسناده، عن عباية بن ربعي، عن عليّ عليه السلام في البحار: 36/ 66 حديث 7، و قريب منه في تفسير الفرات: 204، و جاء] [بإسناده عن ابن عباس في البحار: 36/ 69 حديث 15 و 8/ 150 حديث 86، و 24/ 3 حديث 8، و تفسير البرهان: 4/ 440- 441 حديث 1 و 2 و 9، فراجع].
205- روي في قوله تعالى: وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ؛ يعني عن ولاية عليّ عليه السلام،
It is reported regarding Words of the Exalted: ‘And stop them! They have to be Questioned [37:24] – meaning about the Wilayah of Ali-asws.
و قوله تعالى: أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَواءً مَحْياهُمْ وَ مَماتُهُمْ ساءَ ما يَحْكُمُونَ قيل: نزلت في قصّة بدر في حمزة و عليّ و عبيدة ابن الحارث، لمّا برزوا لقتال عتبة و شيبة و الوليد.
And Words of the Exalted: Or, do those who commit the evil deeds reckon that We will Make them to be like those who believe and do righteous deeds as equal, their lives and their deaths? Evil is what they are judging [45:21]. It is said it was Revealed regarding the story of Badr regarding Hamza-as, and Ali-asws, and Ubeyda Ibn Al-Haris when they went for duel to fight against Utba, and Shayba, and Al-Waleed’’.[301]
[بحار الأنوار: 36/ 120- 121 حديث 65].
206- ل: بإسناده عن محمد بن الفضيل الزرقي، عن أبي عبد اللّه، عن آبائه، عن عليّ عليهم السلام، قال: إنّ للجنّة ثمانية أبواب، باب يدخل منه النبيّون و الصدّيقون، و باب يدخل منه الشهداء و الصالحون، و خمسة أبواب يدخل منه شيعتنا و محبّونا، و باب يدخل منه سائر المسلمين ممّن يشهد أن لا إله إلّا اللّه و لم يكن في قلبه مقدار ذرّة من بغضنا أهل البيت. الخبر.
By his chain from Muhammad Bin Al Fuzeyl Al Zarqy,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘For the Paradise there are eight doors – a door the Prophets-as and the truthful would be entering from, and a door the martyrs and the righteous would be entering from, and five doors our-asws Shias and ones who love us-asws would be entering from, and a door the rest of the Muslims would be entering from, from the ones who testified that there is no god except Allah-azwj, and there wasn’t in his heart a measurement of a particle from the hatred of People-asws of the Household’ – the Hadeeth’’.[302]
[بحار الأنوار: 72/ 158- 159 حديث 5، عن الخصال: 2/ 39].
207- مع: بإسناده عن الصباح بن سيابة، عن أبي عبد اللّه عليه السلام، قال: إنّ الرجل ليحبّكم و ما يدري ما تقولون فيدخله اللّه الجنّة، و إنّ الرجل ليبغضكم و ما يدري ما تقولون فيدخله اللّه النار،. الخبر.
By his chain from Al-Sabah Bin Sayaba, from Abu Abdullah-asws having said: ‘A man tends to love you and he does not know what you are saying, so Allah-azwj would Enter him into the Paradise; and a man tends to hate you and he does not know what you are saying, so Allah-azwj would Enter him into the Fire’ – The Hadeeth’’.[303]
[بحار الأنوار: 72/ 159- حديث 7، عن معاني الأخبار: 392].
208- سن: بإسناده عن مالك الجهنّي، قال: قال أبو عبد اللّه عليه السلام: انّه ليس من قوم ائتمّوا بإمامهم في الدنيا إلّا جاء يوم القيامة يلعنهم و يلعنونه إلّا أنتم و من على مثل حالكم.
By his chain from Malik Al Jahny who said,
‘Abu Abdullah-asws said: ‘There aren’t any people who are following their imams (leaders) in the world except they would come on the Day of Qiyamah, he would be cursing them and they would be cursing him, except you (Shias) and the ones upon similar to your state’’.[304]
[بحار الأنوار: 8/ 11- حديث 4، عن المحاسن: 143].
209- كنز: بإسناده عن محمد بن سليمان، قال: قلت لأبي عبد اللّه عليه السلام: ما معنى قوله تعالى: وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ؛ قال: الذين همزوا آل محمّد حقّهم و لمزوهم و جلسوا مجلسا كان آل محمّد أحقّ به منهم.
(The book) ‘Kunz Al Fawaid’ – By his chain from Muhammad Bin Suleyman who said,
‘I said to Abu Abdullah-asws, ‘What is the meaning of Words of the Exalted: Woe would be for every slanderer, defamer [104:1]?’ He-asws said: ‘‘The ones who slander the Progeny-asws of Muhammad-saww for their-asws rights and defame them-asws, and sit in gatherings in which the Progeny-asws of Muhammad-saww have a more deserving right for it than them’’.[305]
[بحار الأنوار: 24/ 309- 310 حديث 13، عن تأويل الآيات الظاهرة: 2/ 854 حديث 1 (ص: 406 الرضوية)، و جاء في تفسير البرهان: 4/ 505 حديث 1].
210- ثو: بإسناده عن داود بن فرقد، عن أبي عبد اللّه عليه السلام، قال: من ادّعى الامامة و ليس بإمام فقد افترى على اللّه و على رسوله و علينا.
By his chain from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘One who claims the Imamate and he isn’t an Imam-asws, so he has fabricated upon Allah-azwj, and upon His-azwj Rasool-saww, and upon us-asws’’.[306]
[بحار الأنوار: 25/ 112- حديث 8، و انظر حديث 9، عن ثواب الأعمال: 206].
211- سن: بإسناده عن قدامة الترمذي، عن أبي الحسن عليه السلام، قال: من شكّ في أربعة فقد كفر بجميع ما أنزل اللّه عزّ و جلّ، أحدها: معرفة الامام في كلّ زمان و أوان بشخصه و نعته ..
By his chain from Qadamah Al Tirmizi,
‘From Abu Al-Hassan-asws having said: ‘One who doubts in four so he has disbelieved in whatever Allah-azwj Mighty and Majestic has Revealed. One of these is recognition of the Imam-asws during each time period, and his-asws person and his-asws attributes’’.[307]
[بحار الأنوار: 72/ 135- حديث 15، عن المحاسن: 90].
212- شي: عن أبي بصير، عن أبي جعفر عليه السلام: وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ قالَ أُوحِيَ إِلَيَّ وَ لَمْ يُوحَ إِلَيْهِ شَيْءٌ وَ مَنْ قالَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ (الأنعام: 93)؛ قال: من ادّعى الامامة دون الامام عليه السلام.
From Abu Baseer,
‘From Abu Ja’far-asws: ‘And who is more unjust than the one who fabricates a lie upon Allah, or says, ‘It has been revealed unto me’, and nothing is Revealed to him, and the one who says, ‘I can Reveal similar to what Allah Revealed’ [6:93]. He-asws said: ‘One who claims the Imamate besides the Imam-asws’’.[308]
[بحار الأنوار: 25/ 113 حديث 12، عن تفسير العياشي: 1/ 370 حديث 61، و تفسير البرهان: 1/ 542، و تفسير الصافي: 1/ 532، و إثبات الهداة: 1/ 265].
213- ني: بإسناده عن ابن ظبيان، قال: قال أبو عبد اللّه عليه السلام في قول اللّه عزّ و جلّ: وَ يَوْمَ الْقِيامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ أَ لَيْسَ فِي جَهَنَّمَ مَثْوىً لِلْمُتَكَبِّرِينَ (الزمر: 60)؛ قال: من زعم أنّه إمام و ليس بإمام.
By his chain from Ibn Zabyan who said,
‘Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: And on the day of Judgement you will see those who lied upon Allah, their faces having been blackened. Isn’t there in Hell an abode for the arrogant? [39:60], he-asws said: ‘One who claims that he is an Imam-asws, and he isn’t an Imam-asws’’.[309]
[بحار الأنوار: 25/ 113 حديث 13. و بهذا المضمون ذيل الآية عن تفسير القمي 25/ 111 حديث 6، و عن ثواب الأعمال، بإسناده عن سورة بن كليب، عن أبي جعفر عليه السلام، و عن غيبة النعماني: 54، بإسناده عن سورة مثله: 25/ 112].
214- كنز: بإسناده عن أبي حمزة الثمالي، عن أبي جعفر، عن جابر بن عبد اللّه، قال: قال رسول اللّه صلّى اللّه عليه و آله: … ثم قال: يا عليّ! ادن منّي، فدنا منه، ثم قال: فأدخل أذنك في فمي، ففعل، فقال: يا أخي! ألم تسمع قول اللّه في كتابه: إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ؟ قال: بلى يا رسول اللّه،
(The book) ‘Kunz Al Fawaid’ – From Abu Hamza Al Sumali,
‘From Abu Ja’far-asws, from Jabir Bin Abdullah who said, ‘Rasool-Allah-saww said’ – Then he-saww said: ‘Then he-saww said: ‘O Ali-asws! Come near me-saww!’ He-asws went near to him-saww. He-saww said: ‘Bring your-asws ear in my-saww mouth’. He-asws did so’. He-saww said: ‘O my-saww brother-asws! Have you-asws not heard the Words of Allah-azwj Mighty and Majestic in His-azwj Book: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7]?’ He-asws said: ‘Yes, O Rasool-Allah-saww!’
قال: هم أنت و شيعتك تجيؤن غرّا محجّلين، شباعا مرويّين، أ و لم تسمع قول اللّه عزّ و جلّ في كتابه: إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتابِ وَ الْمُشْرِكِينَ فِي نارِ جَهَنَّمَ خالِدِينَ فِيها أُولئِكَ هُمْ شَرُّ الْبَرِيَّةِ (البيّنة: 6- 7)، قال: بلى يا رسول اللّه،
He-saww said: ‘They are you-asws and your-asws Shias. You all will be coming as resplendent (of faces), satiated, saturated. Have you-asws not heard the Words of Allah-azwj Mighty and Majestic in His-azwj Book: Surely, those who commit Kufr from the People of the Book and the Polytheists would be in Fire of Hell, being eternally therein. Those, they are the worst of the Created beings [98:6]?’ He-asws said: ‘Yes, O Rasool-Allah-saww!’
قال: هم أعداؤك و شيعتهم يجيؤن يوم القيامة مسودّة وجوههم ظمآء مظمئين أشقياء معذّبين كفّارا منافقين، ذاك لك و لشيعتك و هذا لعدوّك و شيعتهم.
He-saww said: ‘They are your-asws enemies and their adherents will be coming on the Day of Qiyamah, blackened of faces, hungry, thirsty, wretched, punished, Kafirs, hypocrites. That was for you-asws and your-asws Shias and this is for your-asws enemies and their adherents’’.[310]
[بحار الأنوار: 24/ 263- حديث 22، و 68/ 54 حديث 97، عن تأويل الآيات الظاهرة 2/ 832- 833 حديث 5، و تفسير البرهان: 4/ 490 حديث 3، و حلية الأبرار: 1/ 465. و بهذا المضمون ذيل الحديث عن أمالي الطوسي، بإسناده عن محمد بن عبد الرحمن: 68/ 70 حديث 130].
215- كنز: بإسناده عن عيسى بن داود، عن موسى بن جعفر، عن أبيه عليهما السلام في قوله تعالى: وَ مَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا يَخافُ ظُلْماً وَ لا هَضْماً (طه: 112)؛ قال: مؤمن بمحبّة آل محمّد صلّى اللّه عليه و آله و مبغض لعدوّهم.
(The books) ‘Kunz Jamie Al Fawaid’ by his chain from Isa Bn Dawood,
‘From Musa-asws Bin Ja’far-asws , from his-asws father-asws regarding the Words of the Exalted: And one who does from the righteous deeds and he is a Momin, so he will neither fear injustice nor deprivation [20:112]. He-asws said: ‘A Momin with love of Progeny-asws of Muhammad-saww, and hatred for their-asws enemies’’.[311]
[بحار الأنوار: 23/ 360- حديث 17، و 24/ 257- حديث 4، عن تأويل الآيات الظاهرة: 1/ 318 ذيل حديث 15، و تفسير البرهان: 3/ 44- حديث 1].
216- مع: بإسناده عن ابراهيم بن زياد، قال: قال الصادق عليه السلام: كذب من زعم أنّه يعرفنا و هو مستمسك بعروة غيرنا.
By his chain from Ibrahim Bin Yazeed who said,
‘Al-Sadiq-asws said: ‘He is lying, the one who claims that he recognises us-asws and he is holding on to the handhold of others’’.[312]
[بحار الأنوار: 2/ 82- حديث 7، عن معاني الأخبار: 378 حديث 57].
217- كا: بإسناده عن أحمد الخراساني، عن أبيه رفعه، قال: قال أبو عبد اللّه عليه السلام: يسأل الميّت في قبره عن خمس: عن صلاته، و زكاته، و حجّه، و صيامه، و ولايته إيّانا أهل البيت، فتقول الولاية عن جانب القبر للأربع: ما دخل فيكنّ من نقص فعليّ تمامه.
Al-Kafi – By his chain from Ahmad Bin Al-Khurasani, from his father, raising it, said, ‘Abu Abdullah-asws having said: ‘The deceased would be question about five (matters) in his grave – about his Salat, and his Zakat, and his Hajj, and his Fast, and his Wilayah for us-asws People-asws of the Household. The Wilayah would say from the side of the grave to the (other) four: ‘Whatever he is deficient regarding you all, its completion is upon me’’.[313]
[بحار الأنوار: 6/ 265- 266 حديث 111، عن فروع الكافي: 3/ 66].
218- فر: بإسناده عن جعفر الفزاري معنعنا عن أبي جعفر عليه السلام في قوله تعالى: وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ (المائدة: 5)؛ قال: الايمان في بطن القرآن علي بن أبي طالب، فمن كفر بولايته فقد حبط عمله.
By his chain from Ja’far Al Fazary, transmitting,
‘From Abu Ja’far-asws regarding Words of the Exalted: and the one who commits Kufr with the Eman his work would be confiscated, and in the Hereafter he would be of the losers [5:5]. He-asws said: ‘The Eman in the esoteric of the Quran, is Ali-asws Bin Abu Talib-asws. The one who disbelieves in his-asws Wilayah, his deeds would be confiscated (nullified)’’.[314]
[بحار الأنوار: 35/ 348 حديث 28، عن تفسير فرات: 18].
219- كتاب صفات الشيعة: بإسناده عن عبيد اللّه، عن الصادق عليه السلام، قال: من أقرّ بسبعة أشياء فهو مؤمن: البراءة من الجبت و الطاغوت، و الإقرار بالولاية، و الايمان بالرجعة .. الى آخره.
Kitab ‘Sifaat Al Shia’ – By his chain from Ubeydullah,
‘From Al-Sadiq-asws having said: ‘One who acknowledge with seven things, he is a Momin – The disavowment from the false god (Al Jibt – Abu Bakr), and the tyrant (Al Taghout – Umar), and the acknowledgement with the Wilayah, and the Eman with the Return (Raj’at)’ – up to its end’’.[315]
[بحار الأنوار: 65/ 193 حديث 12، عن صفات الشيعة: 178].
220- ن: بإسناده عن الحسن بن جهم، قال: حضرت مجلس المأمون يوما و عنده عليّ بن موسى الرضا عليه السلام و قد اجتمع الفقهاء و أهل الكلام من الفرق المختلفة- …
By his chain from Al Hassan Bin Jahm who said,
‘I was present at a gathering of Al-Mamoun one day, and in his presence was Ali-asws Bin Musa Al-Reza-asws, and there had gathered the jurists, and the theologians from different sects.
And Ali-asws said: ‘Two are destroyed regarding me-asws – and there is no fault of mine-asws – one of excessive love and one of excessive hatred’.
و قال عليّ عليه السلام: يهلك فيّ اثنان و لا ذنب لي: محبّ مفرط و مبغض مفرّط ..
– up to Al Reza-asws said: ‘, and I-asws disavow to Allah-azwj the Exalted from the one who are exaggerating regarding us-asws, so he raises us-asws above our-asws limit, like the disavowing of Isa-as Bin Maryam-as from the Christians.
الى أن قال الرضا عليه السلام: فمن ادّعى للأنبياء ربوبيّة أو ادّعى للأئمة ربوبيّة أو نبوّة و لغير الأئمّة إمامة، فنحن منه براء في الدنيا و الآخرة.
So, the one who claims the Lordship for the Prophets-as, or claim Lordship for the Imams-asws or Prophet-hood, or Imamate for other than the Imams-asws, then we-asws disavow from him in the world and the Hereafter’.
فسأله بعضهم؛ فقال له: يابن رسول اللّه! بأيّ شيء تصحّ الامامة لمدّعيها؟، قال: بالنصّ و الدلائل.
So, one of them asked him-asws saying, ‘O son-asws of Rasool-Allah-azwj! With what thing is the Imamate correct to what it is being claimed?’ He-asws said: ‘With the link (to Rasool-Allah-saww) and the evidence’’.[316]
[بحار الأنوار: 25/ 135 من حديث 6، عن عيون أخبار الرضا عليه السلام: 324- 325].
عبد الزهراء علوي
By Abdul Zahra Al Alawy.
[1] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 Note 1
[2] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 Note 2
[3] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 Note 3
[4] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 1
[5] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 2
[6] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 3
[7] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 4
[8] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 5
[9] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 6
[10] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 7
[11] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 8
[12] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 9
[13] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 10
[14] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 11
[15] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 12
[16] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 13
[17] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 14
[18] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 15
[19] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 16
[20] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 17
[21] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 18
[22] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 19
[23] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 20
[24] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 21
[25] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 22
[26] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 23
[27] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 24
[28] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 25
[29] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 26
[30] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 27
[31] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 28 a
[32] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 28 b
[33] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 28 c
[34] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 29
[35] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 30
[36] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 31
[37] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 32
[38] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 33
[39] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 34 a
[40] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 34 b
[41] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 34 c
[42] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 34 d
[43] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 35
[44] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 36
[45] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 37
[46] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 38
[47] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 39
[48] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 40
[49] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 41
[50] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 42
[51] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 43 a
[52] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 43 b
[53] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 44 a
[54] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 44 b
[55] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 45 a
[56] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 45 b
[57] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 46 a
[58] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 46 b
[59] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 47 a
[60] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 47 b
[61] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 47 c
[62] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 47 d
[63] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 47 e
[64] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 47 f
[65] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 47 g
[66] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 48
[67] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 49
[68] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 50
[69] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 51
[70] Resident of Mecca.
[71] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 52
[72] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 31 H 53
[73] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 1
[74] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 2 a
[75] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 3 a
[76] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 3 b
[77] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 3 c
[78] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 3 d
[79] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 4
[80] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 5
[81] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 6
[82] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 7
[83] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 8
[84] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 9
[85] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 10
[86] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 11
[87] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 12
[88] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 13
[89] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 14
[90] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 15 a
[91] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 15 b
[92] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 15 c
[93] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 16
[94] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 17
[95] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 18
[96] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 19
[97] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 32 H 20
[98] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 1
[99] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 2
[100] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 3
[101] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 4
[102] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 5
[103] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 6
[104] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 7
[105] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 8
[106] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 9
[107] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 10
[108] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 11
[109] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 12
[110] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 13
[111] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 14
[112] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 15
[113] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 16
[114] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 17
[115] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 18
[116] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 19
[117] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 20
[118] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 21
[119] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 22
[120] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 23
[121] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 24
[122] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 25
[123] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 26
[124] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 27 & 28
[125] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 29
[126] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 30
[127] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 31
[128] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 32
[129] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 33
[130] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 34
[131] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 35 & 36
[132] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 37
[133] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 38
[134] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 39
[135] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 40
[136] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 41
[137] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 42
[138] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 43
[139] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 44
[140] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 45
[141] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 46
[142] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 47
[143] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 48
[144] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 49
[145] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 50
[146] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 51
[147] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 52
[148] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 53
[149] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 54
[150] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 55
[151] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 56
[152] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 57
[153] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 58
[154] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 59
[155] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 60
[156] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 61
[157] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 62
[158] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 63
[159] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 64
[160] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 65
[161] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 66
[162] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 67
[163] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 68
[164] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 69
[165] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 70
[166] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 71
[167] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 72
[168] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 73
[169] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 74
[170] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 75
[171] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 76
[172] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 77
[173] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 78
[174] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 79
[175] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 80
[176] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 81
[177] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 82
[178] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 83
[179] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 84
[180] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 85
[181] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 86
[182] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 87
[183] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 88
[184] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 89
[185] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 90
[186] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 91
[187] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 92
[188] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 93
[189] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 94
[190] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 95
[191] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 96
[192] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 97
[193] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 98
[194] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 99
[195] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 100
[196] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 101
[197] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 102
[198] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 103
[199] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 104
[200] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 105
[201] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 106
[202] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 107
[203] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 108
[204] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 109
[205] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 110
[206] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 111
[207] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 112
[208] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 113
[209] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 114
[210] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 115
[211] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 116
[212] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 117
[213] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 118
[214] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 119
[215] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 120
[216] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 121
[217] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 122
[218] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 123
[219] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 124
[220] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 125
[221] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 126
[222] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 127
[223] Pus from private parts of prostitutes
[224] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 128
[225] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 129
[226] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 130
[227] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 131
[228] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 132
[229] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 133
[230] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 134
[231] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 135
[232] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 136
[233] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 137
[234] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 138
[235] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 139
[236] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 140
[237] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 141
[238] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 142
[239] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 143
[240] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 144
[241] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 145
[242] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 146
[243] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 147
[244] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 148
[245] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 149
[246] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 150
[247] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 151
[248] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 152
[249] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 153
[250] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 154
[251] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 155
[252] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 156
[253] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 157
[254] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 158
[255] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 159
[256] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 160
[257] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 161
[258] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 162
[259] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 163
[260] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 164
[261] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 165
[262] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 166
[263] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 167
[264] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 168
[265] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 169
[266] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 170
[267] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 171
[268] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 172
[269] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 173
[270] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 174
[271] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 175
[272] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 176
[273] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 177
[274] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 178
[275] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 179
[276] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 180
[277] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 181
[278] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 182
[279] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 183
[280] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 184
[281] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 185
[282] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 186
[283] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Completion 187
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