ج 32
Volume 32
Part 1 out of 4
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
باب 1 باب بيعة أمير المؤمنين ع و ما جرى بعدها من نكث الناكثين إلى غزوة الجمل
CHAPTER 1 – ALLEGIANCE TO AMIR AL-MOMINEEN-asws AND WHAT FLOWED AFTER IT FROM THE BREAKING BY THE BREAKERS UP TO THE BATTLE OF AL-JAMAL
1- أَقُولُ قَالَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ النَّهْجِ، قَالَ عَلِيٌّ ع لِلزُّبَيْرِ يَوْمَ بَايَعَهُ إِنِّي لَخَائِفٌ أَنْ تَغْدِرَ بِي فَتَنْكُثَ بَيْعَتِي قَالَ لَا تَخَافَنَّ فَإِنَّ ذَلِكَ لَا يَكُونُ مِنِّي أَبَداً
I (Majlisi) am saying, ‘Ibn Abi Al-Hadeed said in the commentary of Al-Nahaj (Al-Balagah), ‘Ali-asws said to Al-Zubeyr on the day of the allegiance: ‘I-asws am fearful of you being treacherous with me-asws and breaking my-asws allegiance’. He said, ‘Do not fear, for that will not be happening from me, ever!’
فَقَالَ عَلِيٌّ ع فَلِيَ اللَّهُ عَلَيْكَ بِذَلِكَ رَاعٍ وَ كَفِيلٌ قَالَ نَعَمْ اللَّهُ لَكَ عَلَيَّ بِذَلِكَ رَاعٍ وَ كَفِيلٌ
Ali-asws said: ‘For me-asws, there is Allah-azwj upon you with that, a Caretaker and a Guarantor’. He said, ‘Yes, Allah-azwj is for you-asws upon me with that as a Caretaker and a Guarantor’.
وَ لَمَّا بُويِعَ ع كَتَبَ إِلَى مُعَاوِيَةَ أَمَّا بَعْدُ فَإِنَّ النَّاسَ قَتَلُوا عُثْمَانَ عَنْ غَيْرِ مَشُورَةٍ مِنِّي وَ بَايَعُونِي عَنْ مَشُورَةٍ مِنْهُمْ وَ اجْتِمَاعٍ فَإِذَا أَتَاكَ كِتَابِي فَبَايِعْ لِي وَ أَوْفِدْ إِلَيَّ [في] أَشْرَافَ أَهْلِ الشَّامِ قِبَلَكَ
And when allegiance was pledged, he-asws wrote to Muawiya: ‘As for after, the people have killed Usman from without any consultation being from me-asws and they have pledged allegiance to me-asws from a consultation from them and unity. When my-asws letter gets to you, then pledge allegiance to me-asws and send a delegation to me-asws of the nobles of the people of Syria in your presence’.
فَلَمَّا قَدِمَ رَسُولُهُ عَلَى مُعَاوِيَةَ وَ قَرَأَ كِتَابَهُ بَعَثَ رَجُلًا مِنْ بَنِي عَبْسٍ وَ كَتَبَ مَعَهُ كِتَاباً إِلَى الزُّبَيْرِ بْنِ الْعَوَّامِ وَ فِيهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لِعَبْدِ اللَّهِ الزُّبَيْرِ أَمِيرِ الْمُؤْمِنِينَ مِنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ سَلَامٌ عَلَيْكَ أَمَّا بَعْدُ فَإِنِّي قَدْ بَايَعْتُ لَكَ أَهْلَ الشَّامِ فَأَجَابُوا وَ اسْتَوْثَقُوا الْحَلْفَ فَدُونَكَ الْكُوفَةَ وَ الْبَصْرَةَ لَا يَسْبِقَنَّكَ لَهَا ابْنُ أَبِي طَالِبٍ فَإِنَّهُ لَا شَيْءَ بَعْدَ هَذَيْنِ الْمِصْرَيْنِ
When his-asws messenger arrived to Muawiya and he read his-asws letter, he sent a man from the clan of Absi and wrote with him a letter to Al-Zubeyr Bin Al-Awwam, and in it (was written): – ‘In the Name of Allah-azwj the Beneficent, the Merciful. To Abdullah Al-Zubeyr, commander of the faithful, from Muawiya Bin Abu Sufyan. The greetings be unto you! As for after, I have pledged allegiances of the people of Syria to you, and they have responded and are trusting with the oath, and for you is Al-Kufa and Al-Basra besides for you. Do not let the son-asws of Abu Talib-asws precede you to these, for there is nothing after these two cities.
وَ قَدْ بَايَعْتُ لِطَلْحَةَ بْنِ عُبَيْدِ اللَّهِ مِنْ بَعْدِكَ فَأَظْهِرَا الطَّلَبَ بِدَمِ عُثْمَانَ وَ ادْعُوَا النَّاسَ إِلَى ذَلِكَ وَ لْيَكُنْ مِنْكُمَا الْجِدُّ وَ التَّشْمِيرُ أَظْهَرَكُمَا اللَّهُ وَ خَذَلَ مُنَاوِئَكُمَا
And I have pledged allegiance to Talha Bin Ubeydullah from after you, so manifest demanding the blood of Usman, and call the people to that, and let there be diligence and the purpose from you both. May Allah-azwj Make you victorious, and Abandon your enemies’.
فَلَمَّا وَصَلَ هَذَا الْكِتَابُ إِلَى الزُّبَيْرِ سُرَّ بِهِ وَ أَعْلَمَ بِهِ طَلْحَةَ وَ أَقْرَأَهُ إِيَّاهُ فَلَمْ يَشُكَّا فِي النُّصْحِ لَهُمَا مِنْ قِبَلِ مُعَاوِيَةَ وَ أَجْمَعَا عِنْدَ ذَلِكَ عَلَى خِلَافِ عَلِيٍّ
When this letter reached Al-Zubeyr, he was cheered by it and let Talha know of it and read it out to him. They did not have any complaints regarding the advice from the direction of Muawiya and they united at that upon opposing Ali-asws’.
قَالَ وَ جَاءَ الزُّبَيْرُ وَ طَلْحَةُ إِلَى عَلِيٍّ ع بَعْدَ الْبَيْعَةِ لَهُ بِأَيَّامٍ فَقَالا لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ رَأَيْتَ مَا كُنَّا فِيهِ مِنَ الْجَفْوَةِ فِي وَلَايَةِ عُثْمَانَ كُلِّهَا وَ عَلِمْتَ أَنَّ رَأْيَ عُثْمَانَ كَانَ فِي بَنِي أُمَيَّةَ وَ قَدْ وَلَّاكَ اللَّهُ الْخِلَافَةَ مِنْ بَعْدِهِ فَوَلِّنَا بَعْضَ أَعْمَالِكَ
He (Ibn Abi Al-Hadeed) said, ‘And Al-Zubeyr and Talha came to Ali-asws after the allegiance to him-asws, by a few days, and they said to him-asws, ‘O Amir Al-Momineen-asws! You-asws have seen what we both have been in from the disloyalty regarding the governance of Usman, all of it, and you-asws know that the view of Usman was regarding the clan of Umayya, and Allah-azwj has Made you-asws charge of the caliphate from after it, so make us in charge of part of your-asws office bearers’.
فَقَالَ لَهُمَا ارْضَيَا بِقِسْمِ اللَّهِ لَكُمَا حَتَّى أَرَى رَأْيِي وَ اعْلَمَا أَنِّي لَا أُشْرِكُ فِي أَمَانَتِي إِلَّا مَنْ أَرْضَى بِدِينِهِ وَ أَمَانَتِهِ مِنْ أَصْحَابِي وَ مَنْ قَدْ عَرَفْتُ دَخِيلَهُ
He-asws said to them both, ‘Do you both agree with the Apportionment of Allah-azwj for you until you view my-asws view, and you know that I-asws will not participate in my-asws entrustment except the one from my-asws companions I-asws am pleased with his religion, and his trustworthiness, and I-asws know his inclusion’.
فَانْصَرَفَا عَنْهُ وَ قَدْ دَخَلَهُمَا الْيَأْسُ فَاسْتَأْذَنَاهُ فِي الْعُمْرَةِ وَ رُوِيَ أَنَّهُمَا طَلَبَا مِنْهُ أَنْ يُوَلِّيَهُمَا الْمِصْرَيْنِ الْبَصْرَةَ وَ الْكُوفَةَ فَقَالَ حَتَّى أَنْظُرَ ثُمَّ لَمْ يُوَلِّهِمَا فَأَتَيَاهُ فَاسْتَأْذَنَاهُ لِلْعُمْرَةِ
They both left from him-asws and the despair had entered into them. They sought permission regarding performing Umrah. And it is reported they both sought him-asws that he-asws make them governors of the two cities, Al-Basra and Al-Kufa. He-asws said: ‘(Wait) until I-asws consider’. Then he-asws did not place them in-charge. So, they came to him-asws and sought his-asws permission for the Umrah.
فَقَالَ مَا الْعُمْرَةَ تُرِيدَانِ فَحَلَفَا لَهُ بِاللَّهِ مَا الْخِلَافَ عَلَيْهِ وَ لَا نَكْثَ بَيْعَتِهِ يُرِيدَانِ وَ مَا رَأْيُهُمَا غَيْرَ الْعُمْرَةِ قَالَ لَهُمَا فَأَعِيدَا الْبَيْعَةَ لِي ثَانِياً فَأَعادَاهَا بِأَشَدِّ مَا يَكُونُ مِنَ الْأَيْمَانِ وَ الْمَوَاثِيقِ فَأَذِنَ لَهُمَا
He-asws said: ‘It is not the Umrah which you two are intending’. They swore on oath to him-asws by Allah-azwj, they were neither intending to oppose him-asws, nor will they be breaking his-asws allegiance, and they were not viewing apart from the Umrah. He-asws said to them: ‘Then repeat the allegiance to me-asws secondly’. They repeated it with the most intense as could be from the oath and the covenant, so he-asws permitted to them.
فَلَمَّا خَرَجَا مِنْ عِنْدِهِ قَالَ لِمَنْ كَانَ حَاضِراً وَ اللَّهِ لَا تَرَوْنَهُمَا إِلَّا فِي فِئَةٍ يَقْتَتِلَانِ فِيهَا قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ فَمُرْ بِرَدِّهِمَا عَلَيْكَ قَالَ لِيَقْضِيَ اللَّهُ أَمْراً كانَ مَفْعُولًا
When they went out from his-asws presence, he-asws said to the one who were present: ‘By Allah-azwj! I-asws do not see them except among a group fighting against me-asws’. They said, ‘O Amir Al-Momineen-asws! Then order for their return to you-asws!’ He-asws said: ‘but for Allah to Accomplish a matter which was to be done, [8:42].
فَلَمَّا خَرَجَا إِلَى مَكَّةَ لَمْ يَلْقَيَا أَحَداً إِلَّا وَ قَالا لَهُ لَيْسَ لِعَلِيٍّ فِي أَعْنَاقِنَا بَيْعَةٌ وَ إِنَّمَا بَايَعْنَاهُ مُكْرَهَيْنِ
When they both went out to Makkah, they did not meet anyone except and they said to him, ‘There is no allegiance in our necks for Ali-asws, and rather we have pledged allegiance to him-asws being coerced’.
فَبَلَغَ عَلِيّاً قَوْلُهُمَا فَقَالَ أَبْعَدَهُمَا اللَّهُ وَ أَغْرَبَ دَارَهُمَا أَمَا وَ اللَّهِ لَقَدْ عَلِمْتُ أَنَّهُمَا سَيَقْتُلَانِ أَنْفُسَهُمَا أَخْبَثَ مَقْتَلٍ وَ يَأْتِيَانِ مَنْ وَرَدَا عَلَيْهِ بِأَشْأَمِ يَوْمٍ وَ اللَّهِ مَا الْعُمْرَةَ يُرِيدَانِ وَ لَقَدْ أَتَيَانِي بِوَجْهِي فَاجِرَيْنِ وَ رَجَعَا بِوَجْهِي غَادِرَيْنِ نَاكِثَيْنِ وَ اللَّهِ لَا يَلْقَيَانَنِي بَعْدَ الْيَوْمِ إِلَّا فِي كَتِيبَةٍ خَشْنَاءَ يَقْتُلَانِ فِيهَا أَنْفُسَهُمَا فَبُعْداً لَهُمَا وَ سُحْقاً.
That word of theirs reached Ali-asws. He-asws said: ‘May Allah-azwj Distance them and set their houses in decline! But by Allah-azwj, I-asws knew they would both be getting themselves killed in the wickedest of killings, and they would be coming to one who responds upon it on an evil day. By Allah-azwj! They did not intend Umrah, and they had come to me with immoral faces and they return with treacherous faces, breakers (of the allegiance). By Allah-azwj! They will not meet me-asws after today except in a rough battalion fighting in it themselves. Remoteness be for them both and annihilation’’.[1]
2- وَ قَالَ ابْنُ الْأَثِيرِ فِي الْكَامِلِ لَمَّا قُتِلَ عُثْمَانُ اجْتَمَعَ أَصْحَابُ رَسُولِ اللَّهِ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ فِيهِمْ طَلْحَةُ وَ الزُّبَيْرُ فَأَتَوْا عَلِيّاً فَقَالُوا لَهُ لَا بُدَّ لِلنَّاسِ مِنْ إِمَامٍ
And Ibn Al-Aseer said in (the book) ‘Al-Kamil, ‘When Usman was killed, the companions of Rasool-Allah-saww, from the Emigrants and the Helpers, gathered, and among them were Talha and Al-Zubeyr. They came to Ali-asws and said to him-asws, ‘There is no escape for the people from having an imam (leader)’.
قَالَ لَا حَاجَةَ لِي فِي أَمْرِكُمْ فَمَنِ اخْتَرْتُمْ رَضِيتُ بِهِ فَقَالُوا مَا نَخْتَارُ غَيْرَكَ وَ تَرَدَّدُوا إِلَيْهِ مِرَاراً وَ قَالُوا لَهُ فِي آخِرِ ذَلِكَ إِنَّا لَا نَعْلَمُ أَحَداً أَحَقَّ بِهِ مِنْكَ لَا أَقْدَمَ سَابِقَةً وَ لَا أَقْرَبَ قَرَابَةً مِنْ رَسُولِ اللَّهِ
He-asws said: ‘There is no need for me-asws regarding your matter, so whoever you choose, I-asws shall be pleased with him’. They said, ‘We do not choose anyone apart from you-asws’ and they repeated to him-asws repeatedly and said to him-asws at the end of that, ‘We do not know anyone more rightful with it than you-asws are, neither more advanced in precedence nor closer in relationship from Rasool-Allah-saww!’
فَقَالَ لَا تَفْعَلُوا فَإِنِّي أَكُونُ وَزِيراً خَيْرٌ مِنْ أَنْ أَكُونَ أَمِيراً فَقَالُوا وَ اللَّهِ مَا نَحْنُ بِفَاعِلِينَ حَتَّى نُبَايِعَكَ قَالَ فَفِي الْمَسْجِدِ فَإِنَّ بَيْعَتِي لَا يَكُونُ خَفِيّاً وَ لَا تَكُونُ إِلَّا فِي الْمَسْجِدِ وَ كَانَ فِي بَيْتِهِ وَ قِيلَ فِي حَائِطٍ لِبَنِي عَمْرِو بْنِ مَبْذُولٍ
He-asws said: ‘Do not do so, for I-asws will be a better minister than if I-asws were to become a ruler’. They said, ‘We will not be doing anything until we pledge allegiance to you-asws’. He-asws said: ‘Then it shall be in the Masjid, for my-asws (allegiance) will not take place in concealment nor will you two be anywhere except in the Masjid’. And it happened in his-asws house, and it is said, in a garden of the clan of Amro Bin Mabzoul.
فَخَرَجَ إِلَى الْمَسْجِدِ وَ عَلَيْهِ إِزَارٌ وَ طَاقُ قَمِيصٍ وَ عِمَامَةُ خَزٍّ وَ نَعْلَاهُ فِي يَدِهِ مُتَوَكِّئاً عَلَى قَوْسِهِ فَبَايَعَهُ النَّاسُ وَ كَانَ أَوَّلُ مَنْ بَايَعَهُ مِنَ النَّاسِ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ
He-asws went out to the Masjid and upon him-asws was a trouser and a layered shirt and a turban of fur, and his-asws slippers were in his-asws hand, leaning upon his-asws bow. The people pledged allegiance to him-asws, and the first one from the people to pledge allegiance to him-asws was Talha Bin Ubeydullah.
فَنَظَرَ إِلَيْهِ حَبِيبُ بْنُ ذُؤَيْبٍ فَقَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ أَوَّلُ مَنْ بَدَأَ بِالْبَيْعَةِ مِنَ النَّاسِ يَدٌ شَلَّاءُ لَا يَتِمُّ هَذَا الْأَمْرُ فَبَايَعَهُ الزُّبَيْرُ وَ قَالَ لَهُمَا عَلِيٌّ إِنْ أَحْبَبْتُمَا أَنْ تُبَايِعَا لِي وَ إِنْ أَحْبَبْتُمَا بَايَعْتُكُمَا فَقَالا بَلْ نُبَايِعُكَ
Habeeb Bin Zuweyb looked at him and said, ‘We are for Allah-azwj and are returning to Him-azwj. The first one from the people to begin with the allegiance is a paralytic hand. This matter with not be complete’. Ali-asws said to them both: ‘If you like, you can both pledge allegiance to me-asws, and if you like I-asws can pledge allegiance to you both’. They said, ‘But, we shall pledge allegiance to you-asws’.
وَ قَالا بَعْدَ ذَلِكَ إِنَّمَا صَنَعْنَا ذَلِكَ خَشْيَةً عَلَى أَنْفُسِنَا وَ عَرَفْنَا أَنَّهُ لَا يُبَايِعُنَا وَ هَرَبَا إِلَى مَكَّةَ بَعْدَ قَتْلِ عُثْمَانَ بِأَرْبَعَةِ أَشْهُرٍ وَ بَايَعَهُ النَّاسُ بَعْدَ مَا بَايَعَهُ طَلْحَةُ وَ الزُّبَيْرُ وَ جَاءُوا بِسَعْدِ بْنِ أَبِي وَقَّاصٍ فَقَالَ عَلِيٌّ بَايِعْ قَالَ لَا حَتَّى يُبَايِعَ النَّاسُ وَ اللَّهِ مَا عَلَيْكَ مِنِّي بَأْسٌ فَقَالَ خَلُّوا سَبِيلَهُ
And afterwards they said, ‘But rather we did that fearing upon ourselves, and we recognised that he-asws will not be pledging allegiance to us’. And they fled to Makkah after the killing of Usman by four months, and the people pledged allegiance to him-asws after Talha and Al Zubeyr had pledged allegiance to him-asws. And they came with Sa’ad Bin Abi Waqas. Ali-asws said: ‘Pledge!’ He said, ‘No, until the people pledge. By Allah-azwj! There will be no problems from me upon you-asws’. He-asws said: ‘Free his way’.
وَ جَاءُوا بِابْنِ عُمَرَ فَقَالُوا بَايِعْ فَقَالَ لَا حَتَّى يُبَايِعَ النَّاسُ قَالَ ائْتِنِي بِكَفِيلٍ قَالَ لَا أَرَى كَفِيلًا قَالَ الْأَشْتَرُ دَعْنِي أَضْرِبْ عُنُقَهُ قَالَ دَعُوهُ أَنَا كَفِيلُهُ إِنَّكَ مَا عَلِمْتُ لَسَيِّئُ الْخُلُقِ صَغِيراً وَ كَبِيراً
And they came with Ibn Umar and said, ‘Pledge!’ He said, ‘No, until the people pledge’. He-asws said: ‘Come with a guarantor’. He said, ‘I do not see any guarantor’. Al-Ashtar said, ‘Leave me to strike off his neck!’ He-asws said: ‘Leave him, I-asws shall be his guarantor. You do not know the evil manners of young and old’.
وَ بَايَعَتِ الْأَنْصَارُ إِلَّا نَفَراً يَسِيراً مِنْهُمْ حَسَّانُ بْنُ ثَابِتٍ وَ كَعْبُ بْنُ مَالِكٍ وَ سَلَمَةُ بْنُ مَخْلَدٍ وَ أَبُو سَعِيدٍ الْخُدْرِيُّ وَ مُحَمَّدُ بْنُ مَسْلَمَةَ وَ النُّعْمَانُ بْنُ بَشِيرٍ وَ زَيْدُ بْنُ ثَابِتٍ وَ كَعْبُ بْنُ مَالِكٍ وَ رَافِعُ بْنُ خَدِيجٍ وَ فَضَالَةُ بْنُ عُبَيْدٍ وَ كَعْبُ بْنُ عُجْرَةَ وَ كَانُوا عُثْمَانِيَّةً
And the Helpers pledged, except a small number, from them being Hassan Bin Sabit, and Ka’ab Bin Malik, and Salama Bin Makhlad, and Abu Saeed Al-Khudry, and Muhammad Bin Maslama, and Al-Numan Bin Bashir, and Zayd Bin Sabit, and Ka’ab Bin Malik, and Rafie Bin Khadeej, and Fazalah Bin Ubeyd, and Ka’ab Bin Ujrah – and they were all Usmaniyya (supporters of Usman).
فَأَمَّا النُّعْمَانُ بْنُ بَشِيرٍ فَإِنَّهُ أَخَذَ أَصَابِعَ نَائِلَةَ امْرَأَةِ عُثْمَانَ الَّتِي قُطِعَتْ وَ قَمِيصَ عُثْمَانَ الَّذِي قُتِلَ فِيهِ وَ هَرَبَ بِهِ فَلَحِقَ بِالشَّامِ فَكَانَ مُعَاوِيَةُ يُعَلِّقُ قَمِيصَ عُثْمَانَ وَ فِيهِ الْأَصَابِعُ فَإِذَا رَأَوْا ذَلِكَ أَهْلُ الشَّامِ ازْدَادُوا غَيْظاً وَ جَدُّوا فِي أَمْرِهِمْ
As for Al-Numan Bin Bashir, he grabbed the fingers of Nailah a wife of Usman, which he had cut off, and a shirt of Usman which he had been killed in, and fled with it. He joined up with Syria, and Muawiya used to hang up the shirt of Usman, and in it were the fingers. When the people of Syria saw that, they increased in rage and strived in their matter.
وَ رُوِيَ أَنَّهُمْ لَمَّا أَتَوْا عَلِيّاً لِيُبَايِعُوهُ قَالَ دَعُونِي وَ الْتَمِسُوا غَيْرِي فَإِنَّا مُسْتَقْبِلُونَ أَمْراً لَهُ وُجُوهٌ وَ لَهُ أَلْوَانٌ لَا تَقُومُ لَهُ الْقُلُوبُ وَ لَا تَثْبُتُ عَلَيْهِ الْعُقُولُ
And it is reported that when they had come to Ali-asws in order to pledge allegiance to him-asws, he-asws said: ‘Leave me-asws and seek someone else, for we are facing a matter having a perspective for him, and there are types for it. The hearts will not stand for it nor will the minds be steadfast upon it’.
فَقَالُوا نَنْشُدُكَ اللَّهَ أَ لَا تَرَى مَا نَحْنُ فِيهِ أَ لَا تَرَى الْإِسْلَامَ أَ لَا تَرَى الْفِتْنَةَ أَ لَا تَخَافُ اللَّهَ فَقَالَ قَدْ أَجَبْتُكُمْ وَ اعْلَمُوا أَنِّي إِنْ أَجَبْتُكُمْ أَرْكَبُ بِكُمْ مَا أَعْلَمُ فَإِنْ تَرَكْتُمُونِي فَإِنَّمَا أَنَا كَأَحَدِكُمْ إِلَّا أَنِّي مِنْ أَسْمَعِكُمْ وَ أَطْوَعِكُمْ لِمَنْ وَلَّيْتُمُوهُ
They said, ‘We adjure you-asws with Allah-azwj! Can you-asws not see what we are in? Can you-asws not see Al-Islam? Can you-asws not see the Fitna? Do you-asws not fear Allah-azwj?’ He-asws said: ‘I have answered to you all, and know that if I-asws answer to you, I-asws shall be the most imposing with you of what I-asws know. If you were to leave me-asws, then rather I-asws shall be like one of you, except that I-asws would be from the most listening of you and most obedient of you all to the one you put in charge’.
ثُمَّ افْتَرَقُوا عَلَى ذَلِكَ وَ اتَّعَدُوا الْغَدَ فَلَمَّا أَصْبَحُوا يَوْمَ الْبَيْعَةِ وَ هُوَ يَوْمُ الْجُمُعَةِ حَضَرَ النَّاسُ الْمَسْجِدَ وَ جَاءَ عَلِيٌّ ع فَصَعِدَ الْمِنْبَرَ وَ قَالَ أَيُّهَا النَّاسُ عَنْ مَلَإٍ وَ إِذْنٍ إِنَّ هَذَا أَمْرُكُمْ لَيْسَ لِأَحَدٍ فِيهِ حَقٌّ إِلَّا مَنْ أَمَّرْتُمْ وَ قَدِ افْتَرَقْنَا بِالْأَمْسِ عَلَى أَمْرٍ وَ كُنْتُ كَارِهاً لِأَمْرِكُمْ فَأَبَيْتُمْ إِلَّا أَنْ أَكُونَ عَلَيْكُمْ
Then they dispersed upon that and prepared for the next day. When it was the morning of the allegiance, and it was the day of Friday, the people presented at the Masjid, and Ali-asws came and ascended the pulpit, and said: ‘O you people! About the assembly and the permission, this command of you, there isn’t any right for anyone in it except the one you command, and you had separated from us yesterday upon a matter, and I-asws had disliked to your command, but you refused, except that I-asws should be upon you all (as ruler).
أَلَا وَ إِنَّهُ لَيْسَ لِي دُونَكُمْ إِلَّا مَفَاتِيحُ مَا لَكُمْ مَعِي وَ لَيْسَ لِي أَنْ آخُذَ دِرْهَماً دُونَكُمْ فَإِنْ شِئْتُمْ قَعَدْتُ لَكُمْ وَ إِلَّا فَلَا آخُذُ عَلَى أَحَدٍ فَقَالُوا نَحْنُ عَلَى مَا فَارَقْنَاكَ عَلَيْهِ بِالْأَمْسِ فَقَالَ اللَّهُمَّ اشْهَدْ
Indeed! And there isn’t anything for me-asws except the keys (of the treasury) of what is for you all along with me-asws, and there isn’t for me-asws that I-asws should take a single Dirham besides you. So, if you like, I-asws shall sit back for you, or else, I-asws shall not seize upon anyone’. They said, ‘We are what we had separated upon yesterday’. He-asws said: ‘O Allah-azwj! Be Witness!’
وَ بُويِعَ يَوْمَ الْجُمُعَةِ لِخَمْسٍ بَقِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ خَمْسٍ وَ ثَلَاثِينَ مِنَ الْهِجْرَةِ وَ أَوَّلُ خُطْبَةٍ خَطَبَهَا عَلِيٌّ ع حِينَ اسْتُخْلِفَ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ اللَّهَ أَنْزَلَ كِتَاباً هَادِياً بَيَّنَ فِيهِ الْخَيْرَ وَ الشَّرَّ فَخُذُوا بِالْخَيْرِ وَ دَعُوا الشَّرَّ
And he-asws was pledged to on the day of Friday of five remaining from Zul Hijjah of the year thirty-five from the Emigration; and the first sermon Ali-asws addressed was when he-asws became caliph, he-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘Allah-azwj Revealed a Guiding Book Explaining in it the good and the evil, so take with the good and leave the evil.
الْفَرَائِضَ أَدُّوهَا إِلَى اللَّهِ تُؤَدِّكُمْ إِلَى الْجَنَّةِ إِنَّ اللَّهَ حَرَّمَ حُرُمَاتٍ غَيْرَ مَجْهُولَةٍ وَ فَضَّلَ حُرْمَةَ الْمُسْلِمِ عَلَى الْحُرَمِ كُلِّهَا وَ شَدَّ بِالْإِخْلَاصِ وَ التَّوْحِيدِ حُقُوقَ الْمُسْلِمِينَ فَالْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ إِلَّا بِالْحَقِّ وَ لَا يَحِلُّ أَذَى امْرِئٍ مُسْلِمٍ إِلَّا بِمَا يَجِبُ
The Obligations, fulfil these to Allah-azwj, He-azwj will Fulfil for you with the Paradise. Allah-azwj Prohibited the prohibitions without ambiguity and Merited the sanctity of the Muslim upon the (other) sanctities, all of them, and Tightened it with the sincerity and the Tawheed, rights of the Muslims. The Muslims is one the (other) Muslims are safe from his tongue and his hands, except with the truth, and it is not permissible to hurt a Muslim person except with what is Obligated.
بَادِرُوا أَمْرَ الْعَامَّةِ وَ خَاصَّةَ أَحَدِكُمْ [وَ هُوَ] الْمَوْتُ فَإِنَّ النَّاسَ أَمَامَكُمْ وَ إِنَّمَا خَلْفَكُمُ السَّاعَةُ تَحْدُوكُمْ تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يَنْتَظِرُ النَّاسُ بِآخِرِكُمْ اتَّقُوا اللَّهَ عِبَادَ اللَّهِ فِي عِبَادِهِ وَ بِلَادِهِ إِنَّكُمْ مَسْئُولُونَ حَتَّى عَنِ الْبِقَاعِ وَ الْبَهَائِمِ وَ أَطِيعُوا اللَّهَ وَ لَا تَعْصُوهُ فَإِذَا رَأَيْتُمُ الْخَيْرَ فَخُذُوهُ وَ إِذَا رَأَيْتُمُ الشَّرَّ فَدَعُوهُ.
Rushing to the matters of the general Muslims and the special ones is one of you, and it is the death. The people are in front of you and rather behind you is the Hour, limiting you. Lighten (your burdens) and meet it, but rather it is waiting for the people, the last one of you. Fear Allah-azwj, servants of Allah-azwj among His-azwj servants and His-azwj city. You will be questioned, even about the lands and the animals, and obey Allah-azwj and do not disobey Him-azwj. Whenever you see the good, then take it, and whenever you see the evil, so leave it’’.[2]
3- شا، الإرشاد رَوَتِ الْخَاصَّةُ وَ الْعَامَّةُ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ ذَكَرَ ذَلِكَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى وَ غَيْرُهُ مِمَّنْ لَا يَتَّهِمُهُ خُصُومُ الشِّيعَةِ فِي رِوَايَتِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ قَالَ فِي أَوَّلِ خُطْبَةٍ خَطَبَهَا بَعْدَ بَيْعَةِ النَّاسِ لَهُ عَلَى الْأَمْرِ وَ ذَلِكَ بَعْدَ قَتْلِ عُثْمَانَ بْنِ عَفَّانَ أَمَّا بَعْدُ فَلَا يُرْعِيَنَّ مُرْعٍ إِلَّا عَلَى نَفْسِهِ شُغِلَ مَنِ الْجَنَّةُ وَ النَّارُ أَمَامَهُ سَاعٍ مُجْتَهِدٌ وَ طَالِبٌ يَرْجُو وَ مُقَصِّرٌ فِي النَّارِ
(The book) ‘Al Irshad’ – The special (Shias) and the general Muslims have reported from Amir Al Momineen-asws, and that is mentioned by Abu Ubeyda Ma’mar Bin Al Musanna and others from the ones who cannot be accused of contending the Shias in his report,
‘Amir Al-Momineen-asws said in the first sermon he-asws addressed after the people had pledged to him-asws upon the command, and that is after the killing of Usman Bin Affan: ‘As for after, no grazer is pasturing except upon himself, pre-occupied from the Paradise, and the Fire is in front of him, striving, struggling, and seeking, wishing, and the deficient would be in the Fire.
ثَلَاثَةٌ وَ اثْنَانِ مَلَكٌ طَارَ بِجَنَاحَيْهِ وَ نَبِيٌّ أَخَذَ اللَّهُ بِيَدَيْهِ لَا سَادِسٌ هَلَكَ مَنِ ادَّعَى وَ رَدِيَ مَنِ اقْتَحَمَ الْيَمِينُ وَ الشِّمَالُ مَضَلَّةٌ وَ الْوُسْطَى الْجَادَّةُ مَنْهَجٌ عَلَيْهِ بَاقِي الْكِتَابِ وَ السُّنَّةِ وَ آثَارِ النُّبُوَّةِ إِنَّ اللَّهَ تَعَالَى دَاوَى هَذِهِ الْأُمَّةَ بِدَوَاءَيْنِ السَّوْطِ وَ السَّيْفِ لَا هَوَادَةَ عِنْدَ الْإِمَامِ فِيهِمَا
Three and two, an angel flies with his wings and a Prophet-as holds him by the hand, there is no sixth. Destroyed is the one who claims, and perished is the one who embarks upon the right and the left, straying, and the middle is the pathway the manifesto is upon, remaining of the Book and the Sunnah, and the traces of the Prophet-hood. Allah-azwj the Exalted Called this community with two calls – the whip and the sword, there is no leniency in the presence of the Imam-asws regarding these two.
فَاسْتَتِرُوا بِبُيُوتِكُمْ وَ أَصْلِحُوا فِيمَا بَيْنَكُمْ وَ التَّوْبَةُ مِنْ وَرَائِكُمْ مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ قَدْ كَانَتْ أُمُورٌ لَمْ تَكُونُوا عِنْدِي فِيهَا مَعْذُورِينَ أَمَا إِنِّي لَوْ أَشَاءُ أَنْ أَقُولَ لَقُلْتُ عَفَا اللَّهُ عَمَّا سَلَفَ
Hide in your houses and reconcile regarding what is between yourselves, and the repentance. From behind you is someone manifesting his forgiveness for the truth. Destroyed in my-asws presence are the matters which do not happen to have any excuses regarding these. But, if I-asws so desire to say, I-asws would say Allah Pardons from what is past; [5:95].
سَبَقَ الرَّجُلَانِ وَ قَامَ الثَّالِثُ كَالْغُرَابِ هِمَّتُهُ بَطْنُهُ وَيْلَهُ [وَيْحَهُ] لَوْ قُصَّ جَنَاحَاهُ وَ قُطِعَ رَأْسُهُ كَانَ خَيْراً لَهُ انْظُرُوا فَإِنْ أَنْكَرْتُمْ فَأَنْكِرُوا وَ إِنْ عَرَفْتُمْ فَبَادِرُوا [فَآزِرُوا] حَقٌّ وَ بَاطِلٌ وَ لِكُلٍّ أَهْلٌ وَ لَئِنْ أَمِرَ الْبَاطِلُ فَلَقَدِيماً فَعَلَ وَ لَئِنْ قَلَّ الْحَقُّ فَلَرُبَّمَا وَ لَعَلَّ
The two men (Abu Bakr and Umar) preceded, and the third (Usman) was like the crow. His main concern was his belly. Woe be unto him! If his wings had been clipped and his head cut off, it would have been better for him. Look, so if you are denying, then deny, and if you are recognising, then rush to support. The truth and falsehood, and for each there are people, and if he had instructed with the falsehood, then it has been done from before, and if there was little truth, then sometimes (it is so), and perhaps (obscured).
وَ قَلَّمَا أَدْبَرَ شَيْءٌ فَأَقْبَلَ وَ لَئِنْ رَجَعَتْ إِلَيْكُمْ أُمُورُكُمْ [نُفُوسُكُمْ] إِنَّكُمْ لَسُعَدَاءُ وَ إِنِّي لَأَخْشَى أَنْ تَكُونُوا فِي فَتْرَةٍ وَ مَا عَلَيَّ إِلَّا الِاجْتِهَادُ أَلَا وَ إِنَّ أَبْرَارَ عِتْرَتِي وَ أَطَايِبَ أَرُومَتِي أَحْلَمُ النَّاسِ صِغَاراً وَ أَعْلَمُ النَّاسِ كِبَاراً
When a thing turns around, then accept it, but if I-asws were to return your affairs to yourselves, you would be happy, and I-asws fear that you would happen to be in a gap, and it is not upon me-asws except for the struggle. Indeed! The righteous are in my-asws family and the good are in my-asws origin. I-asws was the most forbearing of the people when young and most knowledgeable of the people when old.
أَلَا وَ إِنَّا أَهْلُ بَيْتٍ مِنْ عِلْمِ اللَّهِ عَلِمْنَا وَ بِحُكْمِ اللَّهِ حَكَمْنَا وَ بِقَوْلِ صَادِقٍ أَخَذْنَا مِنْ قَوْلِ صَادِقٍ سَمِعْنَا فَإِنْ تَتَّبِعُوا آثَارَنَا تَهْتَدُوا بِبَصَائِرِنَا وَ إِنْ لَمْ تَفْعَلُوا يُهْلِكْكُمُ اللَّهُ بِأَيْدِينَا
Indeed, and we-asws, People-asws of the Household, we-asws learned from the Knowledge of Allah-azwj, and we-asws judge by the Judgments of Allah-azwj, and we-asws take from the words of a truthful one-saww we-asws have heard from. Thus, if you were to follow our-asws tracks, you will be guided by our-asws insights, and if you do not do so, Allah-azwj will Destroy you by our-asws hands.
مَعَنَا رَايَةُ الْحَقِّ مَنْ تَبِعَهَا لَحِقَ وَ مَنْ تَأَخَّرَ عَنْهَا غَرِقَ أَلَا وَ بِنَا تُدْرَكُ تِرَةُ كُلِّ مُؤْمِنٍ وَ بِنَا تُخْلَعُ رِبْقَةُ الذُّلِّ مِنْ أَعْنَاقِكُمْ وَ بِنَا فَتَحَ اللَّهُ لَا بِكُمْ وَ بِنَا يَخْتِمُ لَا بِكُمْ.
With us-asws is the flag of truth. One who follows it would catch up, and one who stays behind from it would drown. Indeed, and by us-asws the beauty of every Momin would be realised, and by us-asws the disgrace would be lured away from your necks, and by us-asws Allah-azwj Began, not by you all, and by us-asws Allah-azwj will end, not by you all’’.[3]
4- أَقُولُ وَ فِي النَّهْجِ هَكَذَا شُغِلَ مَنِ الْجَنَّةُ وَ النَّارُ أَمَامَهُ سَاعٍ سَرِيعٌ نَجَا وَ طَالِبٌ بَطِيءٌ رَجَا وَ مُقَصِّرٌ فِي النَّارِ هَوَى الْيَمِينُ وَ الشِّمَالُ مَضَلَّةٌ وَ الطَّرِيقُ الْوُسْطَى هِيَ الْجَادَّةُ عَلَيْهَا بَاقِي الْكِتَابِ وَ آثَارُ النُّبُوَّةِ وَ مِنْهَا مَنْفَذُ السُّنَّةِ وَ إِلَيْهَا مَصِيرُ الْعَاقِبَةِ
I (Majlisi) am saying, ‘And in (the book) ‘Nahj Al-Balagah’ is like this: ‘Pre-occupied from the Paradise, and the Fire is in front of him. The quick striving one would attain salvation, and a slow seeker would hope, and the deficient would be in the Fire, collapsed. The right and the left are straying (paths), and the middle road, it is the pathway upon it remains the Book and the traces of Prophet-hood, and from it’s the Sunnah is implemented, and to it is the final destination.
هَلَكَ مَنِ ادَّعَى وَ خابَ مَنِ افْتَرى مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ عِنْدَ جَهَلَةِ النَّاسِ وَ كَفَى بِالْمَرْءِ جَهْلًا أَنْ لَا يَعْرِفَ قَدْرَهُ لَا يَهْلِكُ عَلَى التَّقْوَى سِنْخُ أَصْلٍ وَ لَا يَظْمَأُ عَلَيْهَا زَرْعُ [حَرْثُ] قَوْمٍ
Destroyed is the one who claims (otherwise), and disappointed is the one who fabricates. One who manifests his pages to the truth would be destroyed in the presence of the ignorant people, and it suffices with the person as ignorance if he does not recognise its worth. He will not be destroyed, one strongly rooted in the piety, nor will any plantation of a people be thirsty.
فَاسْتَتِرُوا بِبُيُوتِكُمْ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ التَّوْبَةُ مِنْ وَرَائِكُمْ فَلَا يَحْمَدْ حَامِدٌ إِلَّا رَبَّهُ وَ لَا يَلُمْ لَائِمٌ إِلَّا نَفْسَهُ.
Hide in your houses and reconcile what is between you, and the repentance is behind you. A praising one should not praise anyone except his Lord-azwj, nor should he blame anyone except himself’’.[4] (P.s. – Some of the sentences are incorrectly recorded, see reference 6 below for complete version)
5- رَوَى ابْنُ أَبِي الْحَدِيدِ عَنِ الْجَاحِظِ مِنْ كِتَابِ الْبَيَانِ وَ التَّبْيِينِ عَنْ أَبِي عُبَيْدَةَ مَعْمَرِ بْنِ الْمُثَنَّى قَالَ: أَوَّلُ خُطْبَةٍ خَطَبَهَا أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع بِالْمَدِينَةِ فِي خِلَافَتِهِ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص ثُمَّ قَالَ أَلَا لَا يُرْعِيَنَّ وَ سَاقَ الْخُطْبَةَ كَمَا مَرَّ إِلَى قَوْلِهِ وَ مَا عَلَيْنَا إِلَّا الِاجْتِهَادُ.
It is reported by Ibn Abi Al Hadeed, from Al Jahiz, from the book ‘Al Bayan Wa Al Tibyan’, from Abu Ubeyda Ma’mar Bin Al Musanna who said,
‘The first sermon Amir Al-Momineen-asws addressed at Al-Medina during his-asws caliphate – He-asws praised Allah-azwj and extolled upon Him-azwj and sent Salawaat upon the Prophet-saww, then said: ‘Indeed! No one grazes’ – and continued the address just as has passed up to his-asws words: ‘And there is nothing upon us-asws except for the struggling’.
ثُمَّ قَالَ قَالَ الْجَاحِظُ وَ قَالَ أَبُو عُبَيْدَةَ وَ زَادَ فِيهَا فِي رِوَايَةِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ أَلَا إِنَّ أَبْرَارَ عِتْرَتِي إِلَى قَوْلِهِ وَ بِنَا يَخْتِمُ لَا بِكُمْ.
Then he said, ‘Al Hafiz said, ‘And Abu Ubeyda said, and increased in it in a report,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘Indeed! The righteous are my-asws family’ – up to his-asws words: ‘And by us-asws He-azwj will end, not by you all!’’[5]
6- أَقُولُ رَوَى ابْنُ مِيثَمٍ رَحِمَهُ اللَّهُ تَمَامَ الْخُطْبَةِ هَكَذَا الْحَمْدُ لِلَّهِ أَحَقَّ مَحْمُودٍ بِالْحَمْدِ وَ أَوْلَاهُ بِالْمَجْدِ إِلَهاً وَاحِداً صَمَداً أَقَامَ أَرْكَانَ الْعَرْشِ فَأَشْرَقَ بِضَوْئِهِ شُعَاعَ الشَّمْسِ خَلَقَ فَأَتْقَنَ وَ أَقَامَ فَذَلَّتْ لَهُ وَطْأَةُ الْمُسْتَمْكِنِ
I (Majlisi) am saying, ‘It is reported by Ibn Maysam, the complete sermon, like this,
‘The Praise is for Allah-azwj, the Rightful, Praiseworthy with the Praise, and foremost with the Praise, One God, Mono (Samad). He-azwj Established the cornerstones of the Throne, so the rays of the sun shone by its illumination. He-azwj Created and it was perfect. And He-azwj Established, and it was subservient to Him-azwj the mass of the possession.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالنُّورِ السَّاطِعِ وَ الضِّيَاءِ الْمُنِيرِ أَكْرَمُ خَلْقِ اللَّهِ حَسَباً وَ أَشْرَفُهُمْ نَسَباً لَمْ يَتَعَلَّقْ عَلَيْهِ مُسْلِمٌ وَ لَا مُعَاهِدٌ بِمَظْلِمَةٍ بَلْ كَانَ يُظْلَمُ
And I-asws testify that there is no god except Allah-azwj, Alone, there is no associate for Him-asws; and I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-saww Sent him-saww with the dazzling light (Noor), and the radiant illumination, the most honourable of the creatures in affiliation, and noblest of them in lineage. Neither any Muslim nor any Unitarian could attach any grievance upon him-asws, but he would be unjust (himself).
فَأَمَّا بَعْدُ فَإِنَّ أَوَّلَ مَنْ بَغَى عَلَى الْأَرْضِ عَنَاقُ ابْنَةُ آدَمَ وَ كَانَ مَجْلِسُهَا مِنَ الْأَرْضِ جَرِيباً وَ كَانَ لَهَا عِشْرُونَ إِصْبَعاً وَ كَانَ لَهَا ظُفُرَانِ كَالْمِنْجَلَيْنِ فَسَلَّطَ اللَّهُ عَلَيْهَا أَسَداً كَالْفِيلِ وَ ذِئْباً كَالْبَعِيرِ وَ نَسْراً كَالْحِمَارِ وَ كَانَ ذَلِكَ فِي الْخَلْقِ الْأَوَّلِ فَقَتَلَهَا
As for after, the first one to rebel upon the earth was Anaq daughter of Adam-as, and her seat from the ground was a ‘Jareeba’ (large area), and for her were twenty fingers, and there were nails for her like the claws. Allah-azwj Made her to be overcome by a lion like (the size of) an elephant, and a wolf like the camel, and an eagle like the donkey, and that was during the first creation, and she was killed.
وَ قَدْ قَتَلَ اللَّهُ الْجَبَابِرَةَ عَلَى أَحْسَنِ أَحْوَالِهِمْ وَ إِنَّ اللَّهَ أَهْلَكَ فِرْعَوْنَ وَ هَامَانَ وَ قَتَلَ قَارُونَ بِذُنُوبِهِمْ أَلَا وَ إِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللَّهُ نَبِيَّكُمْ ص
And Allah-azwj has Killed the tyrants upon their good states, and that Allah-azwj Destroyed Pharaoh-la, and Hamman-la, and Killed Qaroun-la due to their sins. Indeed! And your afflictions have returned like they were on the day Allah-azwj had Sent your Prophet-saww.
وَ الَّذِي بَعَثَهُ بِالْحَقِّ لَتُبَلْبَلُنَّ بَلْبَلَةً وَ لَتُغَرْبَلُنَّ غَرْبَلَةً حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلَاكُمْ وَ أَعْلَاكُمْ أَسْفَلَكُمْ وَ لَيَسْبِقَنَّ سَابِقُونَ كَانُوا قَصَّرُوا وَ لَيُقَصِّرَنَّ سَابِقُونَ كَانُوا سَبَقُوا
By the One-azwj Who Sent him-saww with the truth! You will be afflicted with afflictions and be sifted with a sifting until your bottom ones return to be your top ones, and your top ones to your bottom ones, and they will precede the preceding ones, the ones who used to be deficient, and the ones who had preceded would be reduced.
وَ اللَّهِ مَا كَتَمْتُ وَشْمَةً وَ لَا كَذَبْتُ كِذْبَةً وَ لَقَدْ نُبِّئْتُ بِهَذَا الْيَوْمِ وَ هَذَا الْمَقَامِ أَلَا وَ إِنَّ الْخَطَايَا خَيْلٌ شُمُسٌ حُمِلَ عَلَيْهَا أَهْلُهَا وَ خُلِعَتْ لُجُمُهَا فَتَقَحَّمَتْ بِهِمْ فِي النَّارِ فَ هُمْ فِيها كالِحُونَ
By Allah-azwj! I-asws am not concealing any facts nor am I-asws lying with a lie, and I-asws had been told before of this day and this place. Indeed! And the sins are like unruly horses, its people are carried upon it, and its reins are loosened, and it plummets with them into Hell, and they would be gloomy in it.
أَلَا وَ إِنَّ التَّقْوَى مَطَايَا ذُلُلٌ حُمِلَ عَلَيْهَا أَهْلُهَا فَسَارَتْ بِهِمْ تَأَوُّداً حَتَّى إِذَا جَاءُوا ظِلًّا ظَلِيلًا فُتِحَتْ أَبْوابُها وَ قالَ لَهُمْ خَزَنَتُها سَلامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوها خالِدِينَ
Indeed! And the piety are obedient horses carrying its people upon it and travels with them, bending until when they come to be in dense shade [4:57] its gates would be opened, and its keepers would say to them: ‘Peace be upon you! You are good, therefore enter it to abide eternally [39:73].
أَلَا وَ قَدْ سَبَقَنِي إِلَى هَذَا الْأَمْرِ مَنْ لَمْ أُشْرِكْهُ فِيهِ وَ مَنْ لَيْسَتْ لَهُ مِنْهُ تَوْبَةٌ إِلَّا بِنَبِيٍّ مَبْعُوثٍ وَ لَا نَبِيَّ بَعْدَ مُحَمَّدٍ ص أَشْفَى مِنْهُ عَلى شَفا جُرُفٍ هارٍ فَانْهارَ بِهِ فِي نارِ جَهَنَّمَ
Indeed! And he has preceded me-asws to this command, one I-asws had not participated him in it, and one who hasn’t any repentance for him from it except by a Sent Prophet-saww, and there will be no Prophet-as after Muhammad-saww he can be interceded from it, upon the brink of a cliff so it collapses with him into the Fire of Hell? [9:109].
أَيُّهَا النَّاسُ كِتَابَ اللَّهِ وَ سُنَّةَ نَبِيِّهِ ص لَا يُرْعِي مُرْعٍ إِلَّا عَلَى نَفْسِهِ شُغِلَ مَنِ الْجَنَّةُ وَ النَّارُ أَمَامَهُ سَاعٍ نَجَا وَ طَالِبٌ يَرْجُو وَ مُقَصِّرٌ فِي النَّارِ وَ لِكُلٍّ أَهْلٌ وَ لَئِنْ أَمِرَ الْبَاطِلُ فَقَدِيماً فَعَلَ وَ لَئِنْ قَلَّ الْحَقُّ لَرُبَّمَا وَ لَعَلَّ
O you people! Book of Allah-azwj and Sunnah of His-azwj Prophet-saww. No one grazes a pasture except upon himself, pre-occupied from the Paradise, and the Fire is in front of him. The striving one attains salvation and the (slow) seeker hopes, and the deficient would be in the Fire. And for everything there are people. And if he has instructed with the falsehood, it has been done before, and even if the truth is little at times, and perhaps (obscure).
وَ لَقَلَّمَا أَدْبَرَ شَيْءٌ فَأَقْبَلَ وَ لَئِنْ رُدَّ أَمْرُكُمْ عَلَيْكُمْ إِنَّكُمْ لَسُعَدَاءُ وَ مَا عَلَيْنَا إِلَّا الْجَهْدُ قَدْ كَانَتْ أُمُورٌ مَضَتْ مِلْتُمْ فِيهَا مَيْلَةً كُنْتُمْ عِنْدِي فِيهَا غَيْرَ مَحْمُودِي الرَّأْيِ وَ لَوْ أَشَاءُ أَنْ أَقُولَ لَقُلْتُ عَفَا اللَّهُ عَمَّا سَلَفَ
And the pen turns a thing, then accept it, and if I-asws were to return your affairs upon you, you would be happy, and there is nothing upon us-asws except the struggling. The matters have past; you inclined in these with an inclination. You were in my-asws presence, non-praise-worthy of the opinion, and if I-asws so desire to say, I-asws would say: Allah Pardons from what is past; [5:95].
سَبَقَ الرَّجُلَانِ وَ قَامَ الثَّالِثُ كَالْغُرَابِ هَمُّهُ بَطْنُهُ وَيْلَهُ لَوْ قُصَّ جَنَاحَاهُ وَ قُطِعَ رَأْسُهُ كَانَ خَيْراً لَهُ شُغِلَ مَنِ الْجَنَّةُ وَ النَّارُ أَمَامَهُ سَاعٍ مُجْتَهِدٌ وَ طَالِبٌ يَرْجُو وَ مُقَصِّرٌ فِي النَّارِ ثَلَاثَةٌ وَ اثْنَانِ خَمْسَةٌ لَيْسَ فِيهِمْ سَادِسٌ
The two men (Abu Bakr and Umar) preceded, and the third one (Usman) stood like the crow. His main concern was his belly. If his wings had been clipped and his head cut off, it would have been better for him, being too pre-occupied from the Paradise, and the Fire was in front of him. The struggler strives and the seeker hopes, and the deficient one would be in the Fire. Three and two are five, there isn’t a sixth among them.
وَ مَلَكٌ طَارَ بِجَنَاحَيْهِ وَ نَبِيٌّ أَخَذَ اللَّهُ بِضَبْعَيْهِ هَلَكَ مَنِ ادَّعَى وَ خابَ مَنِ افْتَرى الْيَمِينُ وَ الشِّمَالُ مَضَلَّةٌ وَ وَسَطُ الطَّرِيقِ الْمَنْهَجُ عَلَيْهِ بَاقِي الْكِتَابِ وَ آثَارُ النُّبُوَّةِ
And an Angel flies with his wings and a Prophet-as takes with Allah-azwj. Destroyed is the one who claims, and disappointed is the one who fabricates. The right and the left are a straying and the middle road is the manifesto, upon it remain the Book and the traces of the Prophet-hood.
أَلَا وَ إِنَّ اللَّهَ قَدْ جَعَلَ أَدَبَ هَذِهِ الْأُمَّةِ بِالسَّوْطِ وَ السَّيْفِ لَيْسَ عِنْدَ إِمَامٍ فِيهِمَا هَوَادَةٌ فَاسْتَتِرُوا بِبُيُوتِكُمْ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ التَّوْبَةُ مِنْ وَرَائِكُمْ مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ
Indeed! And Allah-azwj has Made the education of this community to be with the ship and the sword. There isn’t any leeway with an Imam-asws. Hide in your house and reconcile what is between you and the repentance is from behind you. One who exhibits his parchment to the truth would be destroyed (by the people).
أَلَا وَ إِنَّ كُلَّ قَطِيعَةٍ أَقْطَعَهَا عُثْمَانُ أَوْ مَالٍ أَخَذَهُ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ فَهُوَ مَرْدُودٌ عَلَيْهِمْ فِي بَيْتِ مَالِهِمْ وَ لَوْ وَجَدْتُهُ قَدْ تُزُوِّجَ بِهِ النِّسَاءُ وَ فُرِّقَ فِي الْبُلْدَانِ فَإِنَّهُ مَنْ لَمْ يَسَعْهُ الْحَقُّ فَالْبَاطِلُ أَضْيَقُ عَلَيْهِ أَقُولُ قَوْلِي هَذَا وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ.
Indeed! And every piece of land Usman had cut out, or wealth he had seized from the public treasury of the Muslims, so it will be returned unto them in their public treasury, and even if I-asws find him to have married the women with it and distributed in the cities. One who does not listen to the truth, the falsehood would be more straitening upon him. I-asws am saying these words of mine, and I-asws seek Forgiveness of Allah-azwj for me-asws and for you all’’.[6]
7- وَ قَالَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ النَّهْجِ نَقْلًا عَنْ أَبِي جَعْفَرٍ الْإِسْكَافِيِّ قَالَ: لَمَّا اجْتَمَعَتِ الصَّحَابَةُ بَعْدَ قَتْلِ عُثْمَانَ فِي مَسْجِدِ رَسُولِ اللَّهِ ص فِي أَمْرِ الْإِمَامَةِ أَشَارَ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ وَ رِفَاعَةُ بْنُ رَافِعٍ وَ مَالِكُ بْنُ الْعَجْلَانِ وَ أَبُو أَيُّوبَ الْأَنْصَارِيُّ وَ عَمَّارُ بْنُ يَاسِرٍ بِعَلِيٍّ ع وَ ذَكَرُوا فَضْلَهُ وَ سَابِقَتَهُ وَ جِهَادَهُ وَ قَرَابَتَهُ فَأَجَابَهُمُ النَّاسُ إِلَيْهِ
And Ibn Abi Al Hadeed said in commentary of the Nahj (Balagah), copying from Abu Ja’far Al Iskafy who said,
‘When the companions gathered in the Masjid of Rasool-Allah-saww after the killing of Usman regarding the matter of the imamate, Abu Al-Haysham Bin Al-Tayhan, and Rifa’at Bin Rafie, and Malik Bin Al-Ajlan, and Abu Ayoub Al-Ansari, and Ammar Bin Yasser indicated with Ali-asws, and they mentioned his-asws merits, and his-asws precedence, and his-asws Jihad, and his-asws relationship (with Rasool-Allah-saww, and the people answered them to it.
فَقَامَ كُلُّ وَاحِدٍ مِنْهُمْ خَطِيباً يَذْكُرُ فَضْلَ عَلِيٍّ ع فَمِنْهُمْ مَنْ فَضَّلَهُ عَلَى أَهْلِ عَصْرِهِ خَاصَّةً وَ مِنْهُمْ مَنْ فَضَّلَهُ عَلَى الْمُسْلِمِينَ كُلِّهِمْ كَافَّةً ثُمَّ بُويِعَ وَ صَعِدَ الْمِنْبَرَ فِي الْيَوْمِ الثَّانِي مِنْ يَوْمِ الْبَيْعَةِ وَ هُوَ يَوْمُ السَّبْتِ لِإِحْدَى عَشْرَةَ لَيْلَةً بَقِينَ مِنْ ذِي الْحِجَّةِ
Each one of them stood up to address mentioning merits of Ali-asws. From them was one merited him-asws over the people of his-asws era in particular, and from them was one who merited him-asws over the Muslims, all of them together. Then they pledged allegiance and he-asws ascended the pulpit during the second day from the day of the allegiance, and it was the day of Saturday of the eleven nights remaining from Zul Hijjah.
فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ ذَكَرَ مُحَمَّداً فَصَلَّى عَلَيْهِ ثُمَّ ذَكَرَ نِعْمَةَ اللَّهِ عَلَى أَهْلِ الْإِسْلَامِ ثُمَّ ذَكَرَ الدُّنْيَا فَزَهَّدَهُمْ فِيهَا وَ ذَكَرَ الْآخِرَةَ فَرَغَّبَهُمْ إِلَيْهَا
He-asws praised Allah-azwj and extolled upon Him-azwj and mentioned Muhammad-saww, and sent Salawaat upon him-saww. Then he-asws mentioned the Favours of Allah-azwj upon the people of Al-Islam. Then he-asws mentioned the word and made them abstemious in it, and mentioned the Hereafter and made them desirous to it.
ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّهُ لَمَّا قُبِضَ رَسُولُ اللَّهِ ص اسْتَخْلَفَ النَّاسُ أَبَا بَكْرٍ ثُمَّ اسْتَخْلَفَ أَبُو بَكْرٍ عُمَرَ فَعَمِلَ بِطَرِيقِهِ ثُمَّ جَعَلَهَا شُورَى بَيْنَ سِتَّةٍ فَأَفْضَى الْأَمْرُ مِنْهُمْ إِلَى عُثْمَانَ فَعَمِلَ مَا أَنْكَرْتُمْ وَ عَرَفْتُمْ ثُمَّ حُصِرَ وَ قُتِلَ ثُمَّ جِئْتُمُونِي فَطَلَبْتُمْ إِلَيَّ وَ إِنَّمَا أَنَا رَجُلٌ مِنْكُمْ لِي مَا لَكُمْ وَ عَلَيَّ مَا عَلَيْكُمْ وَ
Then he-asws said: ‘As for after, when Rasool-Allah-saww passed away, the people made Abu Bakr the caliph, then Abu Bakr made Umar the caliph, then he made it a consultation between six, and the command from them got to Usman. He did what you disliked, and you know. Then he was besieged and was killed. Then you came to me and you sought to me-asws, and I-asws was a man from you, for me-asws was whatever was for you, and against me-asws was whatever was against you.
قَدْ فَتَحَ اللَّهُ الْبَابَ بَيْنَكُمْ وَ بَيْنَ أَهْلِ الْقِبْلَةِ فَأَقْبَلَتِ الْفِتَنُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ وَ لَا يَحْمِلُ هَذَا الْأَمْرَ إِلَّا أَهْلُ الصَّبْرِ وَ الْبَصَرِ وَ الْعِلْمِ بِمَوَاقِعِ الْأَمْرِ وَ إِنِّي حَامِلُكُمْ عَلَى مَنْهَجِ نَبِيِّكُمْ ص وَ مُنَفِّذٌ فِيكُمْ مَا أُمِرْتُ بِهِ إِنِ استقتم [اسْتَقَمْتُمْ] لِي وَ اللَّهُ الْمُسْتَعانُ
Allah-azwj had Opened the door between you and the people of Qiblah, and the Fitna arrived like a piece of the dark night, and no one can carry this command except the people of patience, and the insight, and the knowledge with the place of the command, and I-asws shall carry you all upon the manifesto of your Prophet-saww, and implement among you all what I-asws have been Commanded with, if it is straight for me-asws, and Allah-azwj is the Helper.
أَلَا إِنَّ مَوْضِعِي مِنْ رَسُولِ اللَّهِ ص بَعْدَ وَفَاتِهِ كَمَوْضِعِي مِنْهُ أَيَّامَ حَيَاتِهِ فَامْضُوا لِمَا تُؤْمَرُونَ بِهِ وَ قِفُوا عِنْدَ مَا تُنْهَوْنَ عَنْهُ وَ لَا تَعْجَلُوا فِي أَمْرٍ حَتَّى نُبَيِّنَهُ لَكُمْ فَإِنَّ لَنَا عَنْ كُلِّ أَمْرٍ مُنْكَرٍ تُنْكِرُونَهُ عُذْراً
Indeed! My-asws place from Rasool-Allah-saww after his-saww expiry is like my-asws place during the days of his-saww lifetime to what you have been ordered with, and you should pause at what you have been prohibited from, and do not be hasty regarding a matter until we-asws clarify it for you, for us-asws about every matter there is a denier who denies it excusing.
أَلَا وَ إِنَّ اللَّهَ عَالِمٌ مِنْ فَوْقِ سَمَائِهِ وَ عَرْشِهِ أَنِّي كُنْتُ كَارِهاً لِلْوَلَايَةِ عَلَى أُمَّةِ مُحَمَّدٍ ص حَتَّى اجْتَمَعَ رَأْيُكُمْ عَلَى ذَلِكَ لِأَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَيُّمَا وَالٍ وَلِيَ الْأَمْرَ مِنْ بَعْدِي أُقِيمَ عَلَى حَدِّ الصِّرَاطِ وَ نَشَرَتِ الْمَلَائِكَةُ صَحِيفَتَهُ فَإِنْ كَانَ عَادِلًا أَنْجَاهُ اللَّهُ بِعَدْلِهِ وَ إِنْ كَانَ جَائِراً انْتَقَضَ بِهِ الصِّرَاطُ حَتَّى تَتَزَايَلَ مَفَاصِلُهُ ثُمَّ يَهْوِي إِلَى النَّارِ فَيَكُونُ أَوَّلُ مَا يَتَّقِيهَا بِهِ أَنْفَهُ وَ حُرَّ وَجْهِهِ
Indeed! And Allah-azwj Knows from above His-azwj sky and His-azwj Throne I was disliking the governance upon the community of Muhammad-saww until your view were united upon that because I-asws had heard Rasool-Allah-saww saying: ‘But rather whoever is in charge of the command from after me-saww, I-saww shall stand upon a limit of the Bridge and the Angels would publicise his book. If he was just, Allah-azwj would Rescue him due to his justice, and if he was tyrannous, would break with him until his joints would break, then he would collapse into the Fire. The first of what he would be saved with is his nose and heat of his face’.
وَ لَكِنِّي لَمَّا اجْتَمَعَ رَأْيُكُمْ لَمَا يَسَعُنِي تَرْكُكُمْ ثُمَّ الْتَفَتَ عَلَيْهِ السَّلَامُ يَمِيناً وَ شِمَالًا فَقَالَ أَلَا لَا يَقُولَنَّ رِجَالٌ مِنْكُمْ غَداً قَدْ غَمَرَتْهُمُ الدُّنْيَا فَاتَّخَذُوا الْعَقَارَ وَ فَجَّرُوا الْأَنْهَارَ وَ رَكِبُوا الْخُيُولَ الْفَارِهَةَ وَ اتَّخَذُوا الْوَصَائِفَ الرُّوقَةَ
But when your views were united to what is leeway for me-asws to leave you, the turn the greetings unto it right and left. Indeed! No men from you should say tomorrow the word had overwhelmed them, so they took the properties and flowed the rivers and rode the nimble horses and they took the descriptive hallways.
فَصَارَ ذَلِكَ عَلَيْهِمْ عَاراً وَ شَنَاراً إِذَا مَا مَنَعْتُهُمْ مَا كَانُوا يَخُوضُونَ فِيهِ وَ أَصَرْتُهُمْ إِلَى حُقُوقِهِمُ الَّتِي يَعْلَمُونَ فَيَنْقِمُونَ ذَلِكَ وَ يَسْتَنْكِرُونَ وَ يَقُولُونَ حَرَمَنَا ابْنُ أَبِي طَالِبٍ حُقُوقَنَا
That came to be a shame upon them and a dishonour when I-asws could not prevent them what they were splashing in, and I-asws did insist them to their rights which they knew. They took revenge of that and were disliking and they said, ‘The son-asws of Abu Talib-asws is depriving us of our rights’.
أَلَا وَ أَيُّمَا رَجُلٍ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص يَرَى أَنَّ الْفَضْلَ لَهُ عَلَى مَنْ سِوَاهُ لِصُحْبَتِهِ فَإِنَّ لَهُ الْفَضْلَ النَّيِّرَ غَداً عِنْدَ اللَّهِ وَ ثَوَابُهُ وَ أَجْرُهُ عَلَى اللَّهِ
Indeed! And whichever man from the Emigrants and the Helpers, from the companions of Rasool-Allah-saww sees that there is a merit for him over the ones besides him due to his accompaniment, so for him is the gleaming merit tomorrow in the Presence of Allah-azwj, and His-azwj Rewards, and his Recompense is upon Allah-azwj.
وَ أَيُّمَا رَجُلٍ اسْتَجَابَ لِلَّهِ وَ لِلرَّسُولِ فَصَدَّقَ مِلَّتَنَا وَ دَخَلَ فِي دِينِنَا وَ اسْتَقْبَلَ قِبْلَتَنَا فَقَدِ اسْتَوْجَبَ حُقُوقَ الْإِسْلَامِ وَ حُدُودَهُ فَأَنْتُمْ عِبَادُ اللَّهِ وَ الْمَالُ مَالُ اللَّهِ يُقْسَمُ بَيْنَكُمْ بِالسَّوِيَّةِ لَا فَضْلَ فِيهِ لِأَحَدٍ عَلَى أَحَدٍ وَ لِلْمُتَّقِينَ عِنْدَ اللَّهِ غَداً أَحْسَنُ الْجَزَاءِ وَ أَفْضَلُ الثَّوَابِ لَمْ يَجْعَلِ اللَّهُ الدُّنْيَا لِلْمُتَّقِينَ أَجْراً [جَزَاءً] وَ لَا ثَوَاباً وَ ما عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرارِ
And whichever man answers to Allah-azwj and to the Rasool-saww, ratifies our nation and enters to be in our religion, and faces towards out direction, then he is obligated the rights of Al-Islam and its legal punishments. You are servants of Allah-azwj, and the wealth is wealth of Allah-azwj. It will be distributed between you all with the equality. There is no preference in it for anyone upon anyone, and for the pious there is excellent Recompense in the Presence of Allah-azwj tomorrow, and superior Rewards. Allah-azwj did not Make the world to be for the pious as a Recompense nor as a Reward and what is in the Presence of Allah is better for the righteous [3:198].
وَ إِذَا كَانَ غَداً إِنْ شَاءَ اللَّهُ فَاغْدُوا عَلَيْنَا فَإِنَّ عِنْدَنَا مَالًا نَقْسِمُهُ فِيكُمْ وَ لَا يَتَخَلَّفَنَّ أَحَدٌ مِنْكُمْ عَرَبِيٌّ وَ لَا عَجَمِيٌّ كَانَ مِنْ أَهْلِ الْعَطَاءِ أَوْ لَمْ يَكُنْ إِلَّا حَضَرَ إِذَا كَانَ مُسْلِماً حُرّاً
And when it is tomorrow morning, if Allah-azwj so Desires, then come to us-asws, for with us-asws there is wealth we-asws shall be distributing among you all, and no one from you should stay behind, neither Arab nor non-Arab, whether he was from the people of bestowment or does not happen to be, except he should be present, when he happens to be a free Muslim.
أَقُولُ قَوْلِي هَذَا وَ أَسْتَغْفِرُ اللَّهَ الْعَظِيمَ لِي وَ لَكُمْ ثُمَّ نَزَلَ
I-asws am saying these words of mine-asws and I-asws seek Forgiveness of Allah-azwj the Magnificent, for me-asws and for you all!’ Then he-asws descended.
قَالَ أَبُو جَعْفَرٍ وَ كَانَ هَذَا أَوَّلَ مَا أَنْكَرُوهُ مِنْ كَلَامِهِ ع وَ أَوْرَثَهُمُ الضِّغْنَ عَلَيْهِ وَ كَرِهُوا عَطَاءَهُ وَ قَسْمَهُ بِالسَّوِيَّةِ
Abu Ja’far-asws said: ‘And this was the first of what they had disliked from his-asws speech, and it inherited them the grudges against him-asws, and they disliked his-asws awarding and his-asws distribution with the equality.
فَلَمَّا كَانَ مِنَ الْغَدِ غَدَا وَ غَدَا النَّاسُ لِقَبْضِ الْمَالِ فَقَالَ لِعُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ كَاتِبِهِ ابْدَأْ بِالْمُهَاجِرِينَ فَنَادِهِمْ وَ أَعْطِ كُلَّ رَجُلٍ مِمَّنْ حَضَرَ ثَلَاثَةَ دَنَانِيرَ ثُمَّ ثَنِّ بِالْأَنْصَارِ فَافْعَلْ مَعَهُمْ مِثْلَ ذَلِكَ وَ مَنْ يَحْضُرْ مِنَ النَّاسِ كُلِّهِمُ الْأَحْمَرِ وَ الْأَسْوَدِ فَاصْنَعْ بِهِ مِثْلَ ذَلِكَ
When it was from the next morning and the people came to take possession of the wealth, he-asws said to Ubeydullah Bin Abu Rafie, his-asws scribe: ‘Begin with the Emigrants’. He called out to them and gave each man from the ones who were present, three Dinars. Then secondly with the Helpers. He did with them similar to that, and the ones from the people who were present, all of them, the red and the black. He did with him similar to that.
فَقَالَ سَهْلُ بْنُ حُنَيْفٍ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا غُلَامِي بِالْأَمْسِ وَ قَدْ أَعْتَقْتُهُ الْيَوْمَ فَقَالَ نُعْطِيهِ كَمَا نُعْطِيكَ فَأَعْطَى كُلَّ وَاحِدٍ مِنْهُمَا ثَلَاثَةَ دَنَانِيرَ وَ لَمْ يُفَضِّلْ أَحَداً عَلَى أَحَدٍ وَ تَخَلَّفَ عَنْ هَذَا الْقَسْمِ يَوْمَئِذٍ طَلْحَةُ وَ الزُّبَيْرُ وَ عَبْدُ اللَّهِ بْنُ عُمَرَ وَ سَعِيدُ بْنُ الْعَاصِ وَ مَرْوَانُ بْنُ الْحَكَمِ وَ رِجَالٌ مِنْ قُرَيْشٍ وَ غَيْرِهَا
Sahl Bin Huneyf said, ‘O Amir Al-Momineen-asws! This one was my slave yesterday and I have freed him today’. He-asws said: ‘We-asws shall give him just as we-asws have given you’. So, he-asws gave each one from the two, three Dinars, and he-asws did not give preference to anyone upon anyone. They stayed behind from this distribution on that day, Talha, and Al-Zubeyr, and Abdullah Bin Umar, and Saeed Bin Al-Aas, and Marwan Bin Al-Hakam, and men from Quraysh, and others’.
قَالَ وَ سَمِعَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ يَقُولُ لِأَبِيهِ وَ طَلْحَةَ وَ مَرْوَانَ وَ سَعِيداً مَا خَفِيَ عَلَيْنَا أَمْسِ مِنْ كَلَامِ عَلِيٍّ مَا يُرِيدُ فَقَالَ سَعِيدُ بْنُ الْعَاصِ وَ الْتَفَتَ إِلَى زَيْدِ بْنِ ثَابِتٍ إِيَّاكِ أَعْنِي وَ اسْمَعِي يَا جَارَةِ
He (Abu Ja’far-asws) said: ‘And Ubeydullah Bin Abu Rafie and Abdullah Bin Al-Zubeyr were heard saying to his father and Talha, and Marwan and Saeed, ‘How hidden it was from us yesterday from the speech of Ali-asws, what he-asws intended!’ Saeed Bin Al-Aas said and turned towards Zayd Bin Sabit, ‘He means me and makes the neighbour to hear it’.
فَقَالَ ابْنُ أَبِي رَافِعٍ لِسَعِيدٍ وَ ابْنِ الزُّبَيْرِ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ وَ لكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كارِهُونَ ثُمَّ إِنَّ ابْنَ أَبِي رَافِعٍ أَخْبَرَ عَلِيّاً ع بِذَلِكَ فَقَالَ وَ اللَّهِ إِنْ بَقِيتُ وَ سَلِمْتُ لَهُمْ لَأُقِيمَنَّهُمْ عَلَى الْمَحَجَّةِ الْبَيْضَاءِ وَ الطَّرِيقِ الْوَاضِحِ قَاتَلَ اللَّهُ ابْنَ الْعَاصِ لَقَدْ عَرَفَ مِنْ كَلَامِي وَ نَظَرِي إِلَيْهِ أَمْسِ أَنِّي أُرِيدُهُ وَ أَصْحَابَهُ مِمَّنْ هَلَكَ فِيمَنْ هَلَكَ
Ibn Abi Rafie said to Saeed and Ibn Al-Zubeyr, ‘Allah-azwj is Saying in His-azwj Book: but most of you were averse to the Truth [43:78]’. Then Ibn Abi Rafie informed Ali-asws of that. He-asws said: ‘By Allah-azwj! If I-asws were to remain alive I-asws would submit to them the clear arguments and the clear path. May Allah-azwj Kill Ibn Al-Aas! He has recognised from my-asws speech and my-asws consideration to him yesterday. I wanted him and his companion, from the ones who died among the ones who died’.
قَالَ فَبَيْنَا النَّاسُ فِي الْمَسْجِدِ بَعْدَ الصُّبْحِ إِذْ طَلَعَ الزُّبَيْرُ وَ طَلْحَةُ فَجَلَسَا نَاحِيَةً عَنْ عَلِيٍّ ع ثُمَّ طَلَعَ مَرْوَانُ وَ سَعِيدٌ وَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَجَلَسُوا إِلَيْهِمَا ثُمَّ جَاءَ قَوْمٌ مِنْ قُرَيْشٍ فَانْضَمُّوا إِلَيْهِمْ فَتَحَدَّثُوا نَجِيّاً سَاعَةً ثُمَّ قَامَ الْوَلِيدُ بْنُ عُقْبَةَ فَجَاءَ إِلَى عَلِيٍّ ع فَقَالَ يَا أَبَا الْحَسَنِ إِنَّكَ قَدْ وَتَرْتَنَا جَمِيعاً أَمَّا أَنَا فَقَتَلْتَ أَبِي يَوْمَ بَدْرٍ صَبْراً وَ خَذَلْتَ أَخِي يَوْمَ الدَّارِ بِالْأَمْسِ
He (Abu Ja’far-asws) said: ‘While the people were in the Masjid after the morning, when Al-Zubeyr and Talha emerged. They sat in a corner from Ali-asws. Then Marwan emerged, and Saeed, and Abdullah Bin Al-Zubeyr. They sat to them both. Then a group of Quraysh came and they joined to them. They discussed whispering for a while, then Al-Waleed Bin Uqba stood up to Ali-asws and said, ‘O Abu Al-Hassan-asws! You-asws have abandoned us all. As for I, I killed my own father on the day of Badr, intentionally, and I abandoned my own brother on the day of the house yesterday.
وَ أَمَّا سَعِيدٌ فَقَتَلْتَ أَبَاهُ يَوْمَ بَدْرٍ فِي الْحَرْبِ وَ كَانَ ثَوْرَ قُرَيْشٍ وَ أَمَّا مَرْوَانُ فَسَخَّفْتَ أَبَاهُ عِنْدَ عُثْمَانَ إِذْ ضَمَّهُ إِلَيْهِ وَ نَحْنُ إِخْوَتُكَ وَ نُظَرَاؤُكَ مِنْ بَنِي عَبْدِ مَنَافٍ وَ نَحْنُ نُبَايِعُكَ الْيَوْمَ عَلَى أَنْ تَضَعَ عَنَّا مَا أَصَبْنَاهُ مِنَ الْمَالِ فِي أَيَّامِ عُثْمَانَ وَ أَنْ تَقْتُلَ قَتَلَتَهُ وَ إِنَّا إِنْ خِفْنَاكَ تَرَكْتَنَا وَ الْتَحَقْنَا بِالشَّامِ
And as for Saeed, he killed his own father on the day of Badr during the war, and he was a bull of Quraysh. And as for Marwan, he was inconsiderate to his own father in the presence of Usman when he had hugged him, and we are your-asws brethren and your-asws peers from the clan of Abd Manaf, and we pledged allegiance to you today upon that you-asws will drop from us (not take back) what we had attained from the wealth during the days of Usman and even if you-asws were to kill his (Usman’s) killers. And we shall hide (protect), (if) you-asws leave us alone, and we shall join up with Syria’.
فَقَالَ عَلَيْهِ السَّلَامُ أَمَّا مَا ذَكَرْتُمْ مِنْ وَتْرِي إِيَّاكُمْ فَالْحَقُّ وَتَرَكُمْ وَ أَمَّا وَضْعِي عَنْكُمْ مَا أَصَبْتُمْ فَلَيْسَ لِي أَنْ أَضَعَ حَقَّ اللَّهِ عَنْكُمْ وَ لَا عَنْ غَيْرِكُمْ وَ أَمَّا قَتْلِي قَتَلَةَ عُثْمَانَ فَلَوْ لَزِمَنِي قَتْلُهُمُ الْيَوْمَ لَقَتَلْتُهُمْ أَمْسِ وَ لَكِنْ لَكُمْ عَلَيَّ إِنْ خِفْتُمُونِي أَنْ أُؤَمِّنَكُمْ وَ إِنْ خِفْتُكُمْ أَنْ أُسَيِّرَكُمْ
He-asws said: ‘As for what you have mentioned of my-asws abandoning you all, your abandonment is true, and as for my-asws dropping from you all what you had attained, it isn’t for me-asws that I-asws should drop a Right of Allah-azwj from you, nor from others. And as for my-asws killing the killers of Usman, if you are necessitating me-asws killing them today, I-asws would have killed them yesterday, but for you upon me-asws is that you-asws fear me-asws and I-asws shall grant you security, and even if you were fearing that I-asws might imprison you all’.
فَقَامَ الْوَلِيدُ إِلَى أَصْحَابِهِ فَحَدَّثَهُمْ وَ افْتَرَقُوا عَلَى إِظْهَارِ الْعَدَاوَةِ وَ إِشَاعَةِ الْخِلَافِ فَلَمَّا ظَهَرَ ذَلِكَ مِنْ أَمْرِهِمْ قَالَ عَمَّارُ بْنُ يَاسِرٍ لِأَصْحَابِهِ قُومُوا بِنَا إِلَى هَؤُلَاءِ النَّفَرِ مِنْ إِخْوَانِكُمْ فَإِنَّهُ قَدْ بَلَغَنَا عَنْهُمْ وَ رَأَيْنَا مِنْهُمْ مَا نَكْرَهُ مِنَ الْخِلَافِ وَ الطَّعْنِ عَلَى إِمَامِهِمْ وَ قَدْ دَخَلَ أَهْلُ الْجَفَاءِ بَيْنَهُمْ وَ بَيْنَ الزُّبَيْرِ وَ الْأَعْسَرِ الْعَاقِّ يَعْنِي طَلْحَةَ
Al-Waleed stood up to his companion and narrated to them, and they dispersed upon manifesting the enmity and there were rumours of opposition. When that appeared from their affairs, Ammar Bin Yasser said to his companion, ‘Arise with us to go to these persons from your brethren, for it has reached us from them, and we have seen from them what we dislike from the opposition, and the taunting (stabbing) against their Imam-asws, and the people of disloyalty have entered between them and Al-Zubeyr and the ‘disloyal bankrupt’, meaning Talha’.
فَقَامَ أَبُو الْهَيْثَمِ وَ عَمَّارٌ وَ أَبُو أَيُّوبَ وَ سَهْلُ بْنُ حُنَيْفٍ وَ جَمَاعَةٌ مَعَهُمْ فَدَخَلُوا عَلَى عَلِيٍّ ع فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ انْظُرْ فِي أَمْرِكَ وَ عَاتِبْ قَوْمَكَ هَذَا الْحَيَّ مِنْ قُرَيْشٍ فَإِنَّهُمْ قَدْ نَقَضُوا عَهْدَكَ وَ أَخْلَفُوا وَعْدَكَ وَ قَدْ دَعَوْنَا فِي السِّرِّ إِلَى رَفْضِكَ هَدَاكَ اللَّهُ لِرُشْدِكَ وَ ذَاكَ لِأَنَّهُمْ كَرِهُوا الْأُسْوَةَ وَ فَقَدُوا الْأَثَرَةَ وَ لَمَّا آسَيْتَ بَيْنَهُمْ وَ بَيْنَ الْأَعَاجِمِ أَنْكَرُوا وَ اسْتَشَارُوا عَدُوَّكَ وَ عَظَّمُوهُ وَ أَظْهَرُوا الطَّلَبَ بِدَمِ عُثْمَانَ فُرْقَةً لِلْجَمَاعَةِ وَ تَأَلُّفاً لِأَهْلِ الضَّلَالَةِ فَرَأْيَكَ
Abu Al-Haysam, and Ammar, and Abu Ayoub, and Sahl Bin Huneyf, and a group with them. They entered to see Ali-asws and said, ‘O Amir Al-Momineen-asws! Look into your-asws matter and reproaching your-asws people, this tribe from Quraysh, for they have broken your-asws pact and broken your-asws promise, and they have called us in the secret to reject you-asws. May Allah-azwj Guide you-asws to your-asws rightful guidance, and that is because they dislike the equality and they have lost the preference, and when you-asws equalised between them and the non-Arabs, they disliked and consulted your-asws enemy (Muawiya) and revered him and manifested seeking the blood of Usman, a division of the unity and a gathering of the people of straying, so (give) your-asws view’.
فَخَرَجَ عَلِيٌّ ع فَدَخَلَ الْمَسْجِدَ وَ صَعِدَ الْمِنْبَرَ مُرْتَدِياً بِطَاقٍ مُؤْتَزِراً بِبُرْدٍ قِطْرِيٍّ مُتَقَلِّداً سَيْفاً مُتَوَكِّئاً عَلَى قَوْسٍ فَقَالَ أَمَّا بَعْدُ فَإِنَّا نَحْمَدُ اللَّهَ رَبَّنَا وَ إِلَهَنَا وَ وَلِيَّنَا وَ وَلِيَّ النِّعَمِ عَلَيْنَا الَّذِي أَصْبَحَتْ نِعَمُهُ عَلَيْنَا ظَاهِرَةً وَ بَاطِنَةً امْتِنَاناً مِنْهُ بِغَيْرِ حَوْلٍ مِنَّا وَ لَا قُوَّةٍ لِيَبْلُوَنَا أَ نَشْكُرُ أَمْ نَكْفُرُ
Ali-asws went out and entered the Masjid and ascended the pulpit, cloaking with a cloth and using a country sheet for a trouser, collaring a sword, leaning upon a bow. He-asws said: ‘ (Everything) has to be after (first), we-asws praise Allah-azwj our Lord-azwj, and our-asws God, and our-asws Guardian, and Guardian of the Favours upon us which have become Favours upon us, apparent and hidden. We are enjoying from it without any might from us nor strength, in order to (Him-azwj) Trying us, are we (either) being thankful or we disbelieve?
فَمَنْ شَكَرَ زَادَهُ وَ مَنْ كَفَرَ عَذَّبَهُ فَأَفْضَلُ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةً وَ أَقْرَبُهُمْ مِنَ اللَّهِ وَسِيلَةً أَطْوَعُهُمْ لِأَمْرِهِ وَ أَعْمَلُهُمْ بِطَاعَتِهِ وَ أَتْبَعُهُمْ لِسُنَّةِ رَسُولِهِ وَ أَحْيَاهُمْ لِكِتَابِهِ
The one who thanks, He-azwj Increases it, and one who disbelieves, He-azwj Punishes him. Thus, the most superior of the people in the Presence of Allah-azwj in status and the closest from Allah-azwj of means, is their most obedient to His-azwj Commands, and most working in His-azwj obedience, and most following to the Sunnah of His-azwj Rasool-saww, and the most reviving of them of His-azwj Book.
لَيْسَ لِأَحَدٍ عِنْدَنَا فَضْلٌ إِلَّا بِطَاعَةِ اللَّهِ وَ طَاعَةِ الرَّسُولِ هَذَا كِتَابُ اللَّهِ بَيْنَ أَظْهُرِنَا وَ عَهْدُ رَسُولِ اللَّهِ ص وَ سِيرَتُهُ فِينَا لَا يَجْهَلُ ذَلِكَ إِلَّا جَاهِلٌ عَانِدٌ عَنِ الْحَقِّ مُنْكِرٌ قَالَ اللَّهُ تَعَالَى يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَ أُنْثى وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ
There isn’t any preference for anyone in our-asws presence except by obedience to Allah-azwj and obedience to the Rasool-saww. This is the Book of Allah-azwj in our midst, and pact of Rasool-Allah-saww and his-saww Seerah (mannerisms) among us. No one will ignore that except an ignorant one, stubborn from the truth, a denier. Allah-azwj the Exalted Said: O you people! We Created you from a male and a female and Made you as nations and tribes in order to recognise each other. Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13]’.
ثُمَّ صَاحَ بِأَعْلَى صَوْتِهِ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ* فَإِنْ تَوَلَّيْتُمْ فَإِنَّ اللَّهَ لا يُحِبُّ الْكافِرِينَ
Then he-asws shouted at the top of his-asws voice: ‘Obey Allah and the Rasool’; but if they turn back, then surely Allah does not love the Kafirs [3:32]’.
ثُمَّ قَالَ يَا مَعْشَرَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ أَ تَمُنُّونَ عَلَى اللَّهِ وَ رَسُولِهِ بِإِسْلَامِكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَداكُمْ لِلْإِيمانِ إِنْ كُنْتُمْ صادِقِينَ
Then he-asws said: ‘O community of the Emigrants and the Helpers! Are you conferring upon Allah-azwj and His-azwj Rasool-saww with your becoming Muslims? but Allah Confers a Favour upon you if He Guides you to the Eman, if you were truthful [49:17]’.
ثُمَّ قَالَ أَنَا أَبُو الْحَسَنِ وَ كَانَ يَقُولُهَا إِذَا غَضِبَ
Then he-asws said: ‘I-asws am Abu Al-Hassan-asws!’ – and he-asws used to say that when he-asws was angry.
ثُمَّ قَالَ أَلَا إِنَّ هَذِهِ الدُّنْيَا الَّتِي أَصْبَحْتُمْ تَتَمَنَّوْنَهَا وَ تَرْغَبُونَ فِيهَا وَ أَصْبَحَتْ تُغْضِبُكُمْ وَ تُرْضِيكُمْ لَيْسَتْ بِدَارِكُمْ وَ لَا مَنْزِلِكُمُ الَّذِي خُلِقْتُمْ لَهُ فَلَا تَغُرَّنَّكُمْ فَقَدْ حُذِّرْتُمُوهَا وَ اسْتَتِمُّوا نِعَمَ اللَّهِ عَلَيْكُمْ بِالصَّبْرِ لِأَنْفُسِكُمْ عَلَى طَاعَةِ اللَّهِ وَ الذُّلِّ لِحُكْمِهِ جَلَّ ثَنَاؤُهُ
Then he-asws said: ‘Indeed! This world which you have become coveting it and desiring regarding it, and your pleasure and your anger has come to be (for it), it isn’t your house nor your dwelling which you have been Created for, so do not let it deceive you, for you have been cautioned of it, and complete the Favours of Allah-azwj with the patience for yourselves upon the obedience of Allah-azwj and the humbleness to His-azwj Judgment, Majestic is His-azwj Praise!
فَأَمَّا هَذَا الْفَيْءُ فَلَيْسَ لِأَحَدٍ عَلَى أَحَدٍ فِيهِ أَثَرَةٌ فَقَدْ فَرَغَ اللَّهُ مِنْ قِسْمَتِهِ فَهُوَ مَالُ اللَّهِ وَ أَنْتُمْ عِبَادُ اللَّهِ الْمُسْلِمُونَ وَ هَذَا كِتَابُ اللَّهِ بِهِ أَقْرَرْنَا وَ لَهُ أَسْلَمْنَا وَ عَهْدُ نَبِيِّنَا بَيْنَ أَظْهُرِنَا فَمَنْ لَمْ يَرْضَ بِهِ فَلْيَتَوَلَّ كَيْفَ شَاءَ فَإِنَّ الْعَامِلَ بِطَاعَةِ اللَّهِ وَ الْحَاكِمَ بِحُكْمِ اللَّهِ لَا وَحْشَةَ عَلَيْهِ
As for this war booty, there isn’t any preference for anyone upon anyone. Allah-azwj has already Decided on its apportionment. It is wealth of Allah-azwj, and you all are servants of Allah-azwj, the submitters, and this is the Book of Allah-azwj. We recite it, and we submit to it, and a pact of our Prophet-saww is in our midst. The one who is not pleased with it, then let him turn to wherever he so desires to, for the worker with the obedience of Allah-azwj and the decider with the Decision of Allah-azwj, there is not loneliness upon him’.
ثُمَّ نَزَلَ عَنِ الْمِنْبَرِ فَصَلَّى رَكْعَتَيْنِ ثُمَّ بَعَثَ بِعَمَّارِ بْنِ يَاسِرٍ وَ عَبْدِ الرَّحْمَنِ بْنِ حِسْلٍ الْقُرَشِيِ إِلَى طَلْحَةَ وَ الزُّبَيْرِ وَ هُمَا فِي نَاحِيَةِ الْمَسْجِدِ فَأَتَيَاهُمَا فَدَعَوَاهُمَا فَقَامَا حَتَّى جَلَسَا إِلَيْهِ ع فَقَالَ لَهُمَا نَشَدْتُكُمَا اللَّهَ هَلْ جِئْتُمَانِي طَائِعَيْنِ لِلْبَيْعَةِ وَ دَعَوْتُمَانِي إِلَيْهَا وَ أَنَا كَارِهٌ لَهَا قَالا نَعَمْ
Then he-asws descended from the pulpit, and prayed two Cycles Salat, then he sent Ammar Bin Yasser and Abdul Rahman Bin Hisli Al-Qurayshi to Talha and Al-Zubeyr, and they were both in a corner of the Masjid. They came with them. He left them standing until they sat to him-asws. He-asws said to them: ‘We adjure you with Allah-azwj! Did you two not come to me-asws willingly for the allegiance and called me-asws to it, and I-asws was disliking it?’ They said, ‘Yes’.
فَقَالَ غَيْرَ مُجْبَرَيْنِ وَ لَا مَقْسُورَيْنِ فَأَسْلَمْتُمَا لِي بَيْعَتَكُمَا وَ أَعْطَيْتُمَانِي عَهْدَكُمَا قَالا نَعَمْ قَالَ فَمَا دَعَاكُمَا بَعْدُ إِلَى مَا أَرَى قَالا أَعْطَيْنَاكَ بَيْعَتَنَا عَلَى أَنْ لَا تَقْضِيَ فِي الْأُمُورِ وَ لَا تَقْطَعَهَا دُونَنَا وَ أَنْ تَسْتَشِيرَنَا فِي كُلِّ أَمْرٍ وَ لَا تَسْتَبِدَّ بِذَلِكَ عَلَيْنَا وَ لَنَا مِنَ الْفَضْلِ عَلَى غَيْرِنَا مَا قَدْ عَلِمْتَ فَأَنْتَ تَقْسِمُ الْقِسْمَ وَ تَقْطَعُ الْأَمْرَ وَ تُمْضِي الْحُكْمَ بِغَيْرِ مُشَاوَرَتِنَا وَ لَا عِلْمِنَا
He-asws said: ‘Without compulsion, nor coercion, you both submitted your allegiances to me-asws and gave me-asws your pact?’ They said, ‘Yes’. He-asws said: ‘So what called you two afterwards to what I-asws see?’ They said, ‘We gave you-asws our allegiances upon that you-asws will neither decide in the matters nor cut these off from us, and that you-asws would be consulting us in every matter, and you-asws will not be tyrannous with that upon us, and for us there is the merit over others what you-asws well know. You-asws are distributing the distributions and cutting off the command and accomplishing the judgments without consulting us nor letting us know’.
فَقَالَ لَقَدْ نَقَمْتُمَا يَسِيراً وَ أَرْجَأْتُمَا كَثِيراً فَاسْتَغْفِرَا اللَّهَ يَغْفِرْ لَكُمَا أَلَا تُخْبِرَانِنِي أَ دَفَعْتُكُمَا عَنْ حَقٍّ وَجَبَ لَكُمَا فَظَلَمْتُكُمَا إِيَّاهُ قَالا مَعَاذَ اللَّهِ
He-asws said: ‘You have been affected a little and are wishing for a lot, so seek Forgiveness of Allah-azwj, He-azwj (May) Forgive you both. Indeed! You are informing me-asws that I-asws pushed you away from a right which had been Obligated for you, and you have been wronged of it?’ They said, ‘Allah-azwj Forbid!’
قَالَ فَهَلِ اسْتَأْثَرْتُ مِنْ هَذَا الْمَالِ لِنَفْسِي بِشَيْءٍ قَالا مَعَاذَ اللَّهِ قَالَ أَ فَوَقَعَ حُكْمٌ أَوْ حَقٌّ لِأَحَدٍ مِنَ الْمُسْلِمِينَ فَجَهِلْتُهُ أَوْ ضَعُفْتُ عَنْهُ قَالا مَعَاذَ اللَّهِ
He-asws said: ‘Have I-asws preferred myself-asws with anything from this wealth?’ They said, ‘Allah-azwj Forbid!’ He-asws said: ‘Has there occurred any decision or a right from the Muslims I-asws have ignored it, or was weak about it?’ They said, ‘Allah-azwj Forbid!’
قَالَ فَمَا الَّذِي كَرِهْتُمَا مِنْ أَمْرِي حَتَّى رَأَيْتُمَا خِلَافِي قَالا خِلَافَكَ عُمَرَ بْنَ الْخَطَّابِ فِي الْقَسْمِ إِنَّكَ جَعَلْتَ حَقَّنَا فِي الْقَسْمِ كَحَقِّ غَيْرِنَا وَ سَوَّيْتَ بَيْنَنَا وَ بَيْنَ مَنْ لَا يُمَاثِلُنَا فِيمَا أَفَاءَ اللَّهُ تَعَالَى بِأَسْيَافِنَا وَ رِمَاحِنَا وَ أَوْجَفْنَا عَلَيْهِ بِخَيْلِنَا وَ رَجِلِنَا وَ ظَهَرَتْ عَلَيْهِ دَعَوْتُنَا وَ أَخَذْنَاهُ قَسْراً وَ قَهْراً مِمَّنْ لَا يَرَى الْإِسْلَامَ إِلَّا كَرْهاً
He-asws said: ‘So what is that which you both disliked from my-asws affair until I-asws see you both opposing me-asws?’ They said, ‘Umar Bin Al-Khattab has opposed you-asws in the distribution. You-asws made our rights to be in the distribution like a right of others, and you-asws equalised between us and the ones who are not like us regarding what Allah-azwj has Legalised by our swords, and our spears, and our attacking upon it by our cavalry and our infantry, and our call prevailed upon it, and we took it forcibly and compulsively from the ones who did not see Al-Islam except unwillingly’.
فَقَالَ ع أَمَّا مَا ذَكَرْتُمُوهُ مِنَ الِاسْتِشَارَةِ بِكُمَا فَوَ اللَّهِ مَا كَانَتْ لِي فِي الْوَلَايَةِ رَغْبَةٌ وَ لَكِنَّكُمْ دَعَوْتُمُونِي إِلَيْهَا وَ جَعَلْتُمُونِي عَلَيْهَا فَخِفْتُ أَنْ أَرُدَّكُمْ فَتَخْتَلِفَ الْأُمَّةُ فَلَمَّا أَفْضَتْ إِلَيَّ نَظَرْتُ فِي كِتَابِ اللَّهِ وَ سُنَّةِ رَسُولِهِ فَأَمْضَيْتُ مَا دَلَّانِي عَلَيْهِ وَ اتَّبَعْتُهُ وَ لَمْ أَحْتَجْ إِلَى رَأْيِكُمَا فِيهِ وَ لَا رَأْيِ غَيْرِكُمَا
He-asws said: ‘As for what you have mentioned from the preference with you two, by Allah-azwj, there is no desire for me-asws regarding the governance, but you called me-asws to it, and you made me-asws to be upon it. I-asws feared that if I-asws were to reject you, the community would differ. When it came to me-asws, I-asws looked into the Book of Allah-azwj and Sunnah of His-azwj Rasool-saww, and I-asws implemented what I-asws was pointed upon, and I-asws followed it, and I-asws did not unite to your view regarding it, nor the view of others.
وَ لَوْ وَقَعَ حُكْمٌ لَيْسَ فِي كِتَابِ اللَّهِ بَيَانُهُ وَ لَا فِي السُّنَّةِ بُرْهَانُهُ وَ احْتِيجَ إِلَى الْمُشَاوَرَةِ فِيهِ لَشَاوَرْتُكُمَا فِيهِ
And if a decision occurred and there wasn’t any explanation for it in the Book of Allah-azwj nor any proof of it in the Sunnah, and I-asws am needy to the consultation regarding it, I-asws will consult both of you regarding it.
وَ أَمَّا الْقَسْمُ وَ الْأُسْوَةُ فَإِنَّ ذَلِكَ أَمْرٌ لَمْ أَحْكُمْ فِيهِ بَادِئَ بَدْءٍ قَدْ وَجَدْتُ أَنَا وَ أَنْتُمَا رَسُولَ اللَّهِ ص يَحْكُمُ بِذَلِكَ وَ كِتَابُ اللَّهِ نَاطِقٌ بِهِ وَ هُوَ الْكِتَابُ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
And as for the distribution (of the money) and the equalisation, that is a decision I-asws did not decide in it (with) beginning an innovation. I-asws and you both have found Rasool-Allah-saww to have decided with that (decision), and the Book of Allah-azwj Speaks with it, and it is the Book Which Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the Wisest, the most Praised [41:42].
وَ أَمَّا قَوْلُكُمَا جَعَلْتَ فَيْئَنَا وَ مَا أَفَاءَتْهُ سُيُوفُنَا وَ رِمَاحُنَا سَوَاءً بَيْنَنَا وَ بَيْنَ غَيْرِنَا فَقَدِيماً سَبَقَ إِلَى الْإِسْلَامِ قَوْمٌ وَ نَصَرُوهُ بِسُيُوفِهِمْ وَ رِمَاحِهِمْ فَلَمْ يُفَضِّلْهُمْ رَسُولُ اللَّهِ ص فِي الْقَسْمِ وَ لَا آثَرَهُمْ بِالسَّبْقِ
And as for your words, ‘You-asws have made our war booty and whatever our swords and spears have legalised to be equal between us and others’, it is ancient. A people preceded to Al-Islam and helped it with their swords and their spears, but Rasool-Allah-saww did not give preference to them in the distribution, nor give preference to them for the precedence.
وَ اللَّهُ سُبْحَانَهُ مُوَفٍّ السَّابِقَ وَ الْمُجَاهِدَ يَوْمَ الْقِيَامَةِ أَعْمَالَهُمْ وَ لَيْسَ لَكُمَا وَ اللَّهِ عِنْدِي وَ لَا لِغَيْرِكُمَا إِلَّا هَذَا أَخَذَ اللَّهُ بِقُلُوبِنَا وَ قُلُوبِكُمْ إِلَى الْحَقِّ وَ أَلْهَمَنَا وَ إِيَّاكُمُ الصَّبْرَ
And Allah-azwj the Glorious will Fulfil for the preceding one and the fighter on the Day of Qiyamah for their deeds, and by Allah-azwj, there isn’t for you two in my-asws presence, nor for others, except this! May Allah-azwj Take our hearts and your hearts to the Truth, and Inspire us and you with the patience’.
ثُمَّ قَالَ رَحِمَ اللَّهُ امْرَأً رَأَى حَقّاً فَأَعَانَ عَلَيْهِ وَ رَأَى جَوْراً فَرَدَّهُ وَ كَانَ عَوْناً لِلْحَقِّ عَلَى مَنْ خَالَفَهُ.
Then he-asws said: ‘May Allah-azwj have Mercy on a person who sees a truth and he assists upon it, and sees tyranny and he rejects it, and the supporters of the truth would be against the one who opposes it’’.[7]
8- وَ رَوَى ابْنُ أَبِي الْحَدِيدِ أَيْضاً عَنِ الطَّبَرِيِّ وَ غَيْرِهِ أَنَّ النَّاسَ غَشُوهُ وَ تَكَاثَرُوا عَلَيْهِ يَطْلُبُونَ مُبَايَعَتَهُ وَ هُوَ يَأْبَى ذَلِكَ وَ يَقُولُ دَعُونِي وَ الْتَمِسُوا غَيْرِي فَإِنَّا مُسْتَقْبِلُونَ أَمْراً لَهُ وُجُوهٌ وَ أَلْوَانٌ لَا تَثْبُتُ عَلَيْهِ الْعُقُولُ وَ لَا تَقُومُ لَهُ الْقُلُوبُ
And it is reported by Ibn Abi Al-Hadeed as well from Al-Tabari and others, ‘They overwhelmed him-asws and crowded to him-asws seeking his-asws accepting their allegiance, and he-asws was refusing that and saying: ‘Leave me-asws and seek someone else. We are facing a matter having perspectives and types for it. Neither will the intellects be affirmed upon it nor will the hearts be able to withstand it’.
قَالُوا لَهُ نَنْشُدُكَ اللَّهَ أَ لَا تَرَى الْفِتْنَةَ أَ لَا تَرَى إِلَى مَا حَدَثَ فِي الْإِسْلَامِ أَ لَا تَخَافُ اللَّهَ
They said, ‘We adjure you-asws with Allah-azwj! Do you-asws not see the Fitna? Do you-asws not see what innovations Al-Islam has come to? Do you-asws not fear Allah-azwj?’
فَقَالَ قَدْ أَجَبْتُكُمْ لِمَا أَرَى مِنْكُمْ وَ اعْلَمُوا أَنِّي إِنْ أَجَبْتُكُمْ رَكِبْتُ بِكُمْ مَا أَعْلَمُ وَ إِنْ تَرَكْتُمُونِي فَإِنَّمَا أَنَا كَأَحَدِكُمْ بَلْ أَنَا أَسْمَعُكُمْ وَ أَطْوَعُكُمْ لِمَنْ وَلَّيْتُمُوهُ أَمْرَكُمْ
He-asws said: ‘I-asws have answered you to what I-asws see from you, and know that I-asws, when I-asws have answered you, will be riding with you what I-asws know, and if you were to leave me-asws (not choose me-asws as a caliph), then rather I-asws shall be like one of you, but I-asws shall be the most listening of you all, and most obedience of you all to the one you place in-charge of your affairs’.
فَقَالُوا مَا نَحْنُ بِمُفَارِقِيكَ حَتَّى نُبَايِعَكَ قَالَ إِنْ كَانَ لَا بُدَّ مِنْ ذَلِكَ فَفِي الْمَسْجِدِ إِنَّ بَيْعَتِي لَا تَكُونُ خَفِيّاً وَ لَا تَكُونُ إِلَّا عَنْ رِضَا الْمُسْلِمِينَ وَ فِي مَلَإٍ وَ جَمَاعَةٍ
They said, ‘We will not be separating until we pledge allegiance to you-asws’. He-asws said: ‘If there is no escape from that, then it shall be in the Masjid that you pledge allegiance to me-asws. It cannot happen to be hidden, nor can it happen except from the agreement of the Muslims, and among an assembly and a congregation’.
فَقَامَ وَ النَّاسُ حَوْلَهُ فَدَخَلَ الْمَسْجِدَ وَ انْثَالَ عَلَيْهِ الْمُسْلِمُونَ فَبَايَعُوهُ وَ فِيهِمْ طَلْحَةُ وَ الزُّبَيْرُ
He-asws and the people around him-asws stood up and he-asws entered the Masjid, and the Muslims poured forth to him-asws and pledge allegiance to him-asws, and among them were Talha and Al-Zubeyr’.
قَالَ وَ رَوَى أَبُو عُثْمَانَ الْجَاحِظُ قَالَ أَرْسَلَ طَلْحَةُ وَ الزُّبَيْرُ إِلَى عَلِيٍّ ع قَبْلَ خُرُوجِهِمَا إِلَى مَكَّةَ مَعَ مُحَمَّدِ بْنِ طَلْحَةَ وَ قَالا لَا تَقُلْ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ قُلْ لَهُ يَا أَبَا الْحَسَنِ لَقَدْ فَالَ فِيكَ رَأْيُنَا وَ خَابَ ظَنُّنَا أَصْلَحْنَا لَكَ الْأَمْرَ وَ وَطَّدْنَا لَكَ الْإِمْرَةَ وَ أَجْلَبْنَا عَلَى عُثْمَانَ حَتَّى قُتِلَ
He (the narrator) said, ‘And it is narrated by Abu Usman Al-Jahiz who said, ‘Talha and Al-Zubeyr sent a message to Ali-asws with Muhammad Bin Talha before their going out to Makkah, and they said, ‘Do not say, ‘Amir Al-Momineen’ to him-asws, and say to him-asws, ‘O Abu Al-Hassan-asws!’ We have said our view regarding you-asws, and our thinking is disappointed in correcting the command to be for you-asws, and we had pegged (strengthened) the command for you-asws, and we had clamoured against Usman until he was killed.
فَلَمَّا طَلَبَكَ النَّاسُ لِأَمْرِهِمْ جِئْنَاكَ وَ أَسْرَعْنَا إِلَيْكَ وَ بَايَعْنَاكَ وَ قُدْنَا إِلَيْكَ أَعْنَاقَ الْعَرَبِ وَ وَطِئَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ أَعْقَابَنَا فِي بَيْعَتِكَ حَتَّى إِذَا مَلَكْتَ عِنَانَكَ اسْتَبْدَدْتَ بِرَأْيِكَ عَنَّا وَ رَفَضْتَنَا رَفْضَ التَّرِيكَةِ وَ مَلَّكْتَ أَمْرَكَ الْأَشْتَرَ وَ حَكِيمَ بْنَ جَبَلَةَ وَ غَيْرَهُمَا مِنَ الْأَعْرَابِ وَ نُزَّاعِ الْأَمْصَارِ
When the people sought you-asws for their affairs, we came to you-asws and we were quick to you-asws, and we pledged allegiance to you-asws, and guided the necks of the Arabs towards you-asws and the Emigrants and the Helpers had trampled our heels regarding your-asws allegiance until when you-asws ruled our necks, your-asws disavowing from us appeared, and you-asws rejected us a rejection of an intestate spinster, and you made Al-Ashtar and Hakeem Bin Jabalah and others from the Arabs as governors of your-asws matters and conflicts of the cities.
فَكُنَّا فِيمَا رَجَوْنَاهُ مِنْكَ كَمَا قَالَ الْأَوَّلُ
| فَكُنْتُ كَمُهْرِيقِ الَّذِي فِي سِقَائِهِ | لِرَقْرَاقِ آلٍ فَوْقَ رَابِيَةٍ صَلْدٍ |
So, we were regarding what we had wished from you-asws just as the first one said (a couplet), ‘I was like a shrivelled one among his quenchers like a shallow (tree) above the solid hill’.
فَلَمَّا جَاءَهُ مُحَمَّدُ بْنُ طَلْحَةَ وَ أَبْلَغَهُ ذَلِكَ قَالَ ع اذْهَبْ إِلَيْهِمَا فَقُلْ لَهُمَا فَمَا الَّذِي يُرْضِيكُمَا فَذَهَبَ وَ جَاءَ وَ قَالَ إِنَّهُمَا يَقُولَانِ وَلِّ أَحَدَنَا الْبَصْرَةَ وَ الْآخَرَ الْكُوفَةَ
When Muhammad Bin Talha came to him-asws and that reached him-asws, he-asws said: ‘Go to them both and say to them, ‘What is that which would please you?’ He went and came (back) and said, ‘They are saying, ‘Make one of us to be in charge of Al-Basra and the other of Al-Kufa’.
فَقَالَ وَ اللَّهِ إِنِّي لَا آمَنُهُمَا وَ هُمَا عِنْدِي بِالْمَدِينَةِ فَكَيْفَ آمَنُهُمَا وَ قَدْ وَلَّيْتُهُمَا الْعِرَاقَيْنِ اذْهَبْ إِلَيْهِمَا فَقُلْ أَيُّهَا الشَّيْخَانِ احْذَرَا مِنَ اللَّهِ وَ نَبِيِّهِ عَلَى أُمَّتِهِ وَ لَا تَبْغِيَا لِلْمُسْلِمِينَ غَائِلَةً وَ كَيْداً وَ قَدْ سَمِعْتُمَا قَوْلَ اللَّهِ تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُها لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَ لا فَساداً وَ الْعاقِبَةُ لِلْمُتَّقِينَ
He-asws said: ‘By Allah-azwj! I-asws am not safe from them while they are in Al-Medina, so how would it be when I-asws have made them to be in-charge of the two Iraqi cities? Go to them and say, ‘O you two sheykhs! Be careful from Allah-azwj and His-azwj Prophet-saww upon his-saww community, not follow the Muslims disastrously and plotting, and you have both heard the Words of Allah-azwj: That is the House of the Hereafter. We Make it to be for those who are not wanting to exalt themselves in the land nor make mischief, and the end-result is for the pious [28:83]’.
فَقَامَ مُحَمَّدُ بْنُ طَلْحَةَ فَأَتَاهُمَا وَ لَمْ يَعُدْ إِلَيْهِ وَ تَأَخَّرَا عَنْهُ أَيَّاماً ثُمَّ جَاءَاهُ فَاسْتَأْذَنَاهُ فِي الْخُرُوجِ إِلَى مَكَّةَ لِلْعُمْرَةِ فَأَذِنَ لَهُمَا بَعْدَ أَنْ أَحْلَفَهُمَا أَنْ لَا يَنْقُضَا بَيْعَتَهُ وَ لَا يَغْدِرَا بِهِ وَ لَا يَشُقَّا عَصَا الْمُسْلِمِينَ وَ لَا يُوقِعَا الْفُرْقَةَ بَيْنَهُمْ وَ أَنْ يَعُودَا بَعْدَ الْعُمْرَةِ إِلَى بُيُوتِهِمَا بِالْمَدِينَةِ فَحَلَفَا عَلَى ذَلِكَ كُلِّهِ ثُمَّ خَرَجَا فَفَعَلَا مَا فَعَلَا
Muhammad Bin Talha stood up and went to them and did not return to him-asws, and they were delayed from him-asws for days. Then they both came to him-asws and sought his-asws permission for the going to Makkah to perform Umrah. He-asws permitted for them after he-asws made them take an oath that they will not be breaking his-asws allegiance nor be treacherous against him-asws nor break the stick of the Muslims, nor would they cause divisions between them, and that after the Umrah to their houses at Al-Medina’. They swore an oath upon that, all of it, then they went out and did what they did’.
قَالَ وَ لَمَّا خَرَجَا قَالَ عَلِيٌّ ع لِأَصْحَابِهِ وَ اللَّهِ مَا يُرِيدَانِ الْعُمْرَةَ وَ إِنَّمَا يُرِيدَانِ الْغَدْرَةَ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ وَ مَنْ أَوْفى بِما عاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْراً عَظِيماً.
He (the narrator) said, ‘And when they went out, Ali-asws said to his-asws companions: ‘By Allah-azwj! They are not intending the Umrah, and rather they are intending the betrayal. So the one who breaks, is rather breaking against himself, and the one who fulfils with what Allah Covenanted upon him, would be Given a Mighty Recompense [48:10]’’.[8]
9- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى بْنِ الصَّلْتِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عُقْدَةَ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ صَالِحٍ مِنْ كِتَابِهِ فِي رَبِيعٍ الْأَوَّلِ سَنَةَ ثَمَانٍ وَ سَبْعِينَ وَ أَحْمَدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ عَبْدِ الْكَرِيمِ عَنِ الْقَاسِمِ بْنِ أَحْمَدَ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِ وَ قَالَ ابْنُ عُقْدَةَ وَ حَدَّثَنَاهُ الْقَاسِمُ بْنُ الْحَسَنِ الْحُسَيْنِيُّ عَنْ أَبِي الصَّلْتِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ النَّعْجَةِ عَنْ أَبِي سُهَيْلِ بْنِ مَالِكٍ عَنْ مَالِكِ بْنِ أَوْسِ بْنِ الْحَدَثَانِ قَالَ:
(The book) ‘Amaali’ of the sheykh Al-Tusi – Ahmad Bin Muhammad Bin Musa Bin Al Salt, from Ahmad Bin Muhammad Bin Uqdah who said, ‘It was narrated to us by Al Hassan Bin Salih, from his book in Rabbi Al Awwal of the year seventy-eight, and Ahmad Bin Yahya, from Muhammad Bin Amro, from Abdul Kareem, from Al Qasim Bin Ahmad, from Abu Al Salt Al Harwy; and Ibn Uqdah said, ‘And it is narrated to us by Al Qasim Bin Al Hassan Al Husayni, from Abu Al Salt, from Ali Bin Abdullah Bin Al Na’jah, from Abi Suheyl Bin Malik, from Malik Bin Aws Bin Al Hadasaan who said,
لَمَّا وُلِّيَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَسْرَعَ النَّاسُ إِلَى بَيْعَتِهِ الْمُهَاجِرُونَ وَ الْأَنْصَارُ وَ جَمَاعَةُ النَّاسِ لَمْ يَتَخَلَّفْ عَنْهُ مِنْ أَهْلِ الْفَضْلِ إِلَّا نَفَرٌ يَسِيرٌ خَذَلُوا وَ بَايَعَ النَّاسُ
‘When Ali-asws Bin Abu Talib-asws became the ruler, the people were quick to pledge allegiance to him-asws – the Emigrants, and the Helpers, and a community of the people. None from the meritorious people stayed back from him-asws except a small number. They abandoned, and the people pledged.
وَ كَانَ عُثْمَانُ قَدْ عَوَّدَ قُرَيْشاً وَ الصَّحَابَةَ كُلَّهُمْ وَ صُبَّتْ عَلَيْهِمُ الدُّنْيَا صَبّاً وَ آثَرَ بَعْضَهُمْ عَلَى بَعْضٍ وَ خَصَّ أَهْلَ بَيْتِهِ مِنْ بَنِي أُمَيَّةَ وَ جَعَلَ لَهُمُ الْبِلَادَ وَ خَوَّلَهُمُ الْعِبَادَ
And it had so happened that Usman had habituated Quraysh and the companions, all of them, and had poured the world upon them with a pouring, and preferred some of them above the others and specialised his own family members from the clan of Umayya and made the city to be for them and made the servants (of Allah-azwj) as their slaves.
فَأَظْهَرُوا فِي الْأَرْضِ فَسَاداً وَ حَمَلَ أَهْلَ الْجَاهِلِيَّةِ وَ الْمُؤَلَّفَةَ قُلُوبُهُمْ عَلَى رِقَابِ النَّاسِ حَتَّى غَلَبُوهُ عَلَى أَمْرِهِ فَأَنْكَرَ النَّاسُ مَا رَأَوْا مِنْ ذَلِكَ فَعَاتَبُوهُ فَلَمْ يُعْتِبْهُمْ وَ رَاجَعُوهُ فَلَمْ يَسْمَعْ مِنْهُمْ وَ حَمَلَهُمْ عَلَى رِقَابِ النَّاسِ حَتَّى انْتَهَى إِلَى أَنْ ضَرَبَ بَعْضاً وَ نَفَى بَعْضاً وَ حَرَمَ بَعْضاً
They manifested the corruption in the land and carried the people of the pre-Islamic period and those whose hearts were inclined (by the extra gifts), upon the necks of the (general) people, until they overcame him upon his command. The people disliked what they saw from that and they faulted him. He did not fault them and returned them to him. He did not listen to them and carried them upon the necks of the people until it ended up to him striking some of them and exiling others, and depriving some.
فَرَأَى أَصْحَابُ رَسُولِ اللَّهِ ص أَنْ يَدْفَعُوهُ وَ قَالُوا إِنَّمَا بَايَعْنَاهُ عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص وَ الْعَمَلِ بِهِمَا فَحَيْثُ لَمْ يَفْعَلْ ذَلِكَ لَمْ تَكُنْ لَهُ عَلَيْهِمْ طَاعَةٌ فَافْتَرَقَ النَّاسُ فِي أَمْرِهِ عَلَى خَاذِلٍ وَ قَاتِلٍ
The companions of Rasool-Allah-saww viewed that they should push him away and said, ‘But rather we had pledged allegiance to him upon the Book of Allah-azwj and Sunnah of His-azwj Prophet-saww, and the working in accordance to these two. Since he had not done that, there did not happen to be for him any obedience upon them. The people were divided regarding his matter upon abandoning and fighting.
فَأَمَّا مَنْ قَاتَلَ فَرَأَى أَنَّهُ حَيْثُ خَالَفَ الْكِتَابَ وَ السُّنَّةَ وَ اسْتَأْثَرَ بِالْفَيْءِ وَ اسْتَعْمَلَ مَنْ لَا يَسْتَأْهِلُ رَأَوْا أَنَّ جِهَادَهُ جِهَادٌ وَ أَمَّا مَنْ خَذَلَهُ فَإِنَّهُ رَأَى أَنَّهُ يَسْتَحِقُّ الْخِذْلَانَ وَ لَمْ يَسْتَوْجِبِ النُّصْرَةَ بِتَرْكِ أَمْرِ اللَّهِ حَتَّى قُتِلَ
As for the one who fought, he viewed that when he (Usman) had opposed the Book and the Sunnah, and gave preference with the war booty, and utilised the undeserving ones, Jihad against him was a Jihad. And as for the one who abandoned him, he viewed that he (Usman) deserved being abandoned and the helping was not obligated, due to him neglecting the Commands of Allah-azwj until he was killed.
وَ اجْتَمَعُوا عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ فَبَايَعُوهُ فَقَامَ وَ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنِّي قَدْ كُنْتُ كَارِهاً لِهَذِهِ الْوِلَايَةِ يَعْلَمُ اللَّهُ فِي سَمَاوَاتِهِ وَ فَوْقَ عَرْشِهِ عَلَى أُمَّةِ مُحَمَّدٍ ص حَتَّى اجْتَمَعْتُمْ عَلَى ذَلِكَ فَدَخَلْتُ فِيهِ
And they united upon Ali-asws Bin Abu Talib-asws and pledged allegiance to him-asws. He-asws stood and praised Allah-azwj and extolled upon Him-asws with what He-azwj is rightful of, and sent Salawaat upon the Prophet-saww, then said: ‘As for after, Allah-azwj Knows in His-azwj skies and above His-azwj Throne, I-asws had been unwilling to this governance upon the community of Muhammad-saww until you united upon that. So, I entered into it.
وَ ذَلِكَ أَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَيُّمَا وَالٍ وَلِيَ أَمْرَ أُمَّتِي مِنْ بَعْدِي أُقِيمَ يَوْمَ الْقِيَامَةِ عَلَى حَدِّ الصِّرَاطِ وَ نَشَرَتِ الْمَلَائِكَةُ صَحِيفَتَهُ فَإِنْ نَجَا فَبِعَدْلِهِ وَ إِنْ جَارَ انْتَقَضَ بِهِ الصِّرَاطُ انْتِقَاضَةً تُزِيلُ مَا بَيْنَ مَفَاصِلِهِ حَتَّى يَكُونَ بَيْنَ كُلِّ عُضْوٍ وَ عُضْوٍ مِنْ أَعْضَائِهِ مَسِيرَةُ مِائَةِ عَامٍ يَخْرِقُ بِهِ الصِّرَاطَ فَأَوَّلُ مَا يَلْقَى بِهِ النَّارَ أَنْفُهُ وَ حُرُّ وَجْهِهِ
And that is because I-asws have heard Rasool-Allah-saww saying: ‘But rather, there will be ones in-charge of the affairs of my-saww community from after me-saww. I-saww shall stand on the Day of Qiyamah upon a border of the Bridge, and the Angels shall publicise his book. If he attains salvation, it would be due to his justice, and if he is tyrannous, the Bridge would break with him with a breaking, removing what is between his joints until there happens to be between every part from a part of his limbs, a travel distance of one hundred years. The Bridge would break up with him. The first of what would be thrown with into the Fire, would be his nose and heat of his face.
وَ لَكِنِّي لَمَّا اجْتَمَعْتُمْ عَلَيَّ نَظَرْتُ فَلَمْ يَسَعْنِي رَدُّكُمْ حَيْثُ اجْتَمَعْتُمْ أَقُولُ مَا سَمِعْتُمْ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ
But, when you are united upon me-asws, I-asws considered, and there was no leeway for me-asws to reject you all when you were united. I-asws have said what you have heard, and I-asws seek Forgiveness of Allah-azwj and for you all!’
فَقَامَ إِلَيْهِ النَّاسُ فَبَايَعُوهُ فَأَوَّلُ مَنْ قَامَ فَبَايَعَهُ طَلْحَةُ وَ الزُّبَيْرُ ثُمَّ قَامَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ وَ سَائِرُ النَّاسِ حَتَّى بَايَعَهُ النَّاسُ وَ كَانَ الَّذِي يَأْخُذُ عَلَيْهِمُ الْبَيْعَةَ عَمَّارُ بْنُ يَاسِرٍ وَ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ وَ هُمَا يَقُولَانِ نُبَايِعُكُمْ عَلَى طَاعَةِ اللَّهِ وَ سُنَّةِ رَسُولِهِ ص وَ إِنْ لَمْ نَفِ لَكُمْ فَلَا طَاعَةَ لَنَا عَلَيْكُمْ وَ لَا بَيْعَةَ فِي أَعْنَاقِكُمْ وَ الْقُرْآنُ إِمَامُنَا وَ إِمَامُكُمْ
The people stood up to him-asws and pledged allegiance to him-asws. The first ones to stand were Talha and Al-Zubeyr. Then the Emigrants and the Helpers stood up, and rest of the people until the people had pledged allegiance to him-asws, and the one who was taking the allegiance upon them was Ammar Bin Yasser, and Abu Al-Haysam Bin Al-Tayhan, and they were both saying, ‘We pledge allegiance to you-asws upon obedience of Allah-azwj and Sunnah of His-azwj Rasool-saww, and we are not loyal to you all, then there is neither obedience to us upon you all nor any allegiance in your necks, and the Quran is in front of us and in front of you all’.
ثُمَّ الْتَفَتَ عَلِيٌّ ع عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ هُوَ عَلَى الْمِنْبَرِ وَ هُوَ يَقُولُ أَلَا لَا يَقُولَنَّ رِجَالٌ مِنْكُمْ غَداً قَدْ غَمَرَتْهُمُ الدُّنْيَا فَاتَّخَذُوا الْعَقَارَ وَ فَجَّرُوا الْأَنْهَارَ وَ رَكِبُوا الْخُيُولَ الْفَارِهَةَ وَ اتَّخَذُوا الْوَصَائِفَ الرُّوقَةَ فَصَارَ ذَلِكَ عَلَيْهِمْ عَاراً وَ شَنَاراً إِنْ لَمْ يَغْفِرْ لَهُمُ الْغَفَّارُ إِذَا مُنِعُوا مَا كَانُوا فِيهِ وَ صُيِّرُوا إِلَى حُقُوقِهِمْ الَّتِي يَعْلَمُونَ يَقُولُونَ حَرَمَنَا ابْنُ أَبِي طَالِبٍ وَ ظَلَمَنَا حُقُوقَنَا
Then Ali-asws turned to his-asws right and to his-asws left while he-asws was upon the pulpit, and he-asws said: ‘Indeed! Men from you should not be saying tomorrow that the world had inundated them, so they took and estates, and burst the rivers, and rode the nimble horses, and took the descriptive hallways, so that became a shame upon them and a dishonour, if the Forgiven does not Forgive them, when they were prevented what they were in, and they came to their rights which they were knowing, saying, ‘The son-asws of Ibn Abu Talib-asws has deprived us and has been unjust without rights’.
وَ نَسْتَعِينُ بِاللَّهِ وَ نَسْتَغْفِرُهُ وَ أَمَّا مَنْ كَانَ لَهُ فَضْلٌ وَ سَابِقَةٌ مِنْكُمْ فَإِنَّمَا أَجْرُهُ فِيهِ عَلَى اللَّهِ فَمَنِ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ وَ دَخَلَ فِي دِينِنَا وَ اسْتَقْبَلَ قِبْلَتَنَا وَ أَكَلَ ذَبِيحَتَنَا فَقَدِ اسْتَوْجَبَ حُقُوقَ الْإِسْلَامِ وَ حُدُودَهُ
And we seek Assistance of Allah-azwj and seek His-azwj Forgiveness. And as for the one from you who had merits and precedence, then rather his Recompense regarding it is upon Allah-azwj. The one who answers to Allah-azwj and His-azwj Rasool-saww and enters into our religion, and faces to our Qiblah, and eats our slaughter, so it obligates the rights of Al-Islam and its legal punishments.
فَأَنْتُمْ أَيُّهَا النَّاسُ عِبَادُ اللَّهِ الْمُسْلِمُونَ وَ الْمَالُ مَالُ اللَّهِ يُقْسَمُ بَيْنَكُمْ بِالسَّوِيَّةِ وَ لَيْسَ لِأَحَدٍ عَلَى أَحَدٍ فَضْلٌ إِلَّا بِالتَّقْوَى وَ لِلْمُتَّقِينَ عِنْدَ اللَّهِ خَيْرُ الْجَزَاءِ وَ أَفْضَلُ الثَّوَابِ لَمْ يَجْعَلِ اللَّهُ الدُّنْيَا لِلْمُتَّقِينَ جَزَاءً وَ ما عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرارِ
So, you, O you people, servants of Allah-azwj, the Muslims! And the wealth is wealth of Allah-azwj. It will be distributed between you all with the equality, and there wouldn’t be any preference for anyone upon anyone except with the piety, and for the pious, in the Presence of Allah-azwj, is the best Recompense, and the superior Rewards. Allah-azwj has not Made the world to be for the pious as a Recompense, and what is in the Presence of Allah is better for the righteous [3:198].
وَ إِذَا كَانَ غَداً فَاغْدُوا فَإِنَّ عِنْدَنَا مَالًا اجْتَمَعَ فَلَا يَتَخَلَّفَنَّ أَحَدٌ كَانَ فِي عَطَاءٍ أَوْ لَمْ يَكُنْ إِذَا كَانَ مُسْلِماً حُرّاً احْضُرُوا رَحِمَكُمُ اللَّهُ
And when it will be tomorrow, then come in the morning, for there is wealth gathered in our possession. No one should stay behind, whether he was in awards or did not happen to be so, when he was a free Muslim, he should be present. May Allah-azwj have Mercy on you all!’
فَاجْتَمَعُوا مِنَ الْغَدِ وَ لَمْ يَتَخَلَّفْ عَنْهُ أَحَدٌ فَقَسَمَ بَيْنَهُمْ ثَلَاثَةَ دَنَانِيرَ لِكُلِّ إِنْسَانٍ الشَّرِيفِ وَ الْوَضِيعِ وَ الْأَحْمَرِ وَ الْأَسْوَدِ وَ لَمْ يُفَضِّلْ أَحَداً وَ لَمْ يَتَخَلَّفْ عَنْهُ أَحَدٌ إِلَّا هَؤُلَاءِ الرَّهْطُ طَلْحَةُ وَ الزُّبَيْرُ وَ عَبْدُ اللَّهِ بْنُ عُمَرَ وَ سَعِيدُ بْنُ الْعَاصِ وَ مَرْوَانُ بْنُ حَكَمٍ وَ نَاسٌ مَعَهُمْ
They gathered from the early morning, and no one stayed back from him it. He-asws distributed between them, three Dinars each, for every person – the noble and the ignoble, and the red and the black, and he-asws did not prefer (give more) to anyone, and no one stayed back except that group of Talha, and Al-Zubeyr, and Abdullah Bin Umar, and Saeed Bin Al-Aas, and Marwan Bin Hakam, and some people with them.
فَسَمِعَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ وَ هُوَ كَاتِبُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَ هُوَ يَقُولُ لِلزُّبَيْرِ وَ طَلْحَةَ وَ سَعِيدِ بْنِ الْعَاصِ لَقَدِ الْتَفَتُّ إِلَى زَيْدِ بْنِ ثَابِتٍ فَقُلْتُ لَهُ إِيَّاكِ أَعْنِي وَ اسْمَعِي يَا جَارَةِ فَقَالَ لَهُ عُبَيْدُ اللَّهِ يَا سَعِيدَ بْنَ الْعَاصِ وَ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ وَ أَكْثَرُهُمْ لِلْحَقِّ كارِهُونَ
Ubeydullah Bin Abu Rafie was heard, and he was a scribe of Ali-asws Bin Abu Talib-asws, Abdullah Bin Al-Zubeyr, and he was saying to Al-Zubeyr and Talha and Saeed Bin Al-Aas, and he had turned towards Zayd Bin Sabit. So I said to him, ‘You mean me and making the neighbour listen’. Ubeydullah said to him, ‘O Saeed Bin Al-Aas, and Abdullah Bin Al-Zubeyr! Allah-azwj is Saying in His-azwj Book: but most of you were averse to the Truth [43:78]’.
قَالَ عُبَيْدُ اللَّهِ فَأَخْبَرْتُ عَلِيّاً فَقَالَ لَئِنْ سَلِمْتُ لَأَحْمِلَنَّهُمْ عَلَى الطَّرِيقِ قَاتَلَ اللَّهُ ابْنَ الْعَاصِ لَقَدْ عَلِمَ فِي كَلَامِي أَنِّي أُرِيدُهُ وَ أَصْحَابَهُ بِكَلَامِي وَ اللَّهُ الْمُسْتَعانُ
Ubeydullah said, ‘I informed Ali-asws. He-asws said; ‘If they were to submit, I-asws shall carry them upon the path. May Allah-azwj Curse Ibn Al-Aas! He has known in my-asws speech I-asws intended him and his companions with my-asws speech. And Allah-azwj is the Helper’.
قَالَ مَالِكُ بْنُ أَوْسٍ وَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَكْثَرَ مَا يَسْكُنُ الْقَنَاةَ فَبَيْنَا نَحْنُ فِي الْمَسْجِدِ بَعْدَ الصُّبْحِ إِذْ طَلَعَ الزُّبَيْرُ وَ طَلْحَةُ فَجَلَسَا نَاحِيَةً عَنْ عَلِيٍّ ع ثُمَّ طَلَعَ مَرْوَانُ وَ سَعِيدٌ وَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَ الْمِسْوَرُ بْنُ مَخْرَمَةَ فَجَلَسُوا وَ كَانَ عَلِيٌّ ع جَعَلَ عَمَّارَ بْنَ يَاسِرٍ عَلَى الْخَيْلِ
Malik Bin Aws said, ‘And Ali-asws Bin Abu Talib-asws used to frequently calm the ones present. While we were in the Masjid after the morning, when Al-Zubeyr and Talha emerged. They sat in a corner away from Ali-asws. Then Marwan and Saeed and Abdullah Bin Al-Zubeyr, and Al-Miswar Bin Makhramah emerged, and they sat, and Ali-asws had made Ammar Bin Yasser in-charge upon the horses.
فَقَالَ لِأَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ وَ لِخَالِدِ بْنِ زَيْدٍ أَبِي أَيُّوبَ وَ لِأَبِي حَيَّةَ وَ لِرِفَاعَةَ بْنِ رَافِعٍ فِي رِجَالٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص قُومُوا إِلَى هَؤُلَاءِ الْقَوْمِ فَإِنَّهُ بَلَغَنَا عَنْهُمْ مَا نَكْرَهُ مِنْ خِلَافَ أَمِيرِ الْمُؤْمِنِينَ إِمَامِهِمْ وَ الطَّعْنِ عَلَيْهِ وَ قَدْ دَخَلَ مَعَهُمْ قَوْمٌ مِنْ أَهْلِ الْجَفَاءِ وَ الْعَدَاوَةِ فَإِنَّهُمْ سَيَحْمِلُونَهُمْ عَلَى مَا لَيْسَ مِنْ رَأْيِهِمْ
He said to Abu Al-Haysam Bin Al-Tayham and to Khalid Bin Zayd Abu Ayoub and to Abu Hayyah and to Rafa’at Bin Rafie, among men from the companions of Rasool-Allah-saww, ‘Arise to those people, for it has reached us from that what we dislike, from the opposition to Amir Al-Momineen-asws, their Imam-asws, and the stabbing (taunting) upon him-asws, and there have entered to be with them, and group from the people of disloyalty and the enmity. They have carried them upon what isn’t from their views’.
فَقَالَ فَقَامُوا وَ قُمْنَا مَعَهُمْ حَتَّى جَلَسُوا إِلَيْهِمْ فَتَكَلَّمَ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ فَقَالَ إِنَّ لَكُمْ لَقِدَماً فِي الْإِسْلَامِ وَ سَابِقَةً وَ قَرَابَةً مِنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَدْ بَلَغَنَا عَنْكُمْ طَعْنٌ وَ سَخَطٌ لِأَمِيرِ الْمُؤْمِنِينَ فَإِنْ يَكُنْ أَمْرٌ لَكُمَا خَاصَّةً فَعَاتِبَا ابْنَ عَمَّتِكُمَا وَ إِمَامَكُمَا وَ إِنْ كَانَ نَصِيحَةً لِلْمُسْلِمِينَ فَلَا تُؤَخِّرَاهُ عَنْهُ وَ نَحْنُ عَوْنٌ لَكُمَا فَقَدْ عَلِمْتُمَا أَنَّ بَنِي أُمَيَّةَ لَنْ تَنْصَحَكُمَا أَبَداً وَ قَدْ عَرَفْتُمَا
He (the narrator) said, ‘They stood up and we stood up with them, until they sat to them. Abu Al-Haysam Bin Al-Tayhan spoke, he said, ‘For you is the oldness in Al-Islam and precedence, and relationship from Amir Al-Momineen-asws, and it has reached us from you taunts and anger towards Amir Al-Momineen-asws. So, if the matter happens to be for you two in particular, then reproach the son-asws of your uncle and your Imam-asws; and if it was an advice to the Muslims, then do not keep is back from him-asws. And we are supporters of you two, and you have known that the clan of Umayya will never advise you two ever, and you have known (that)’.
وَ قَالَ أَحْمَدُ عَرَفْتُمْ عَدَاوَتَهُمْ لَكُمَا وَ قَدْ شَرِكْتُمَا فِي دَمِ عُثْمَانَ وَ مَالَأْتُمَا فَسَكَتَ الزُّبَيْرُ وَ تَكَلَّمَ طَلْحَةُ فَقَالَ افْرُغُوا جَمِيعاً مِمَّا تَقُولُونَ فَإِنِّي قَدْ عَرَفْتُ أَنَّ فِي كُلِّ وَاحِدٍ مِنْكُمْ خُطْبَةً
And Ahmad said, ‘You know of their enmity towards you two, and they have participated you in the blood of Usman, and (although) you had not’. Al-Zubeyr was silent, and Talha spoke. He said, ‘Free yourselves altogether from what you are saying, for I have recognised that in each one of you, there is a sermon’.
فَتَكَلَّمَ عَمَّارُ بْنُ يَاسِرٍ رَحِمَهُ اللَّهُ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص وَ قَالَ أَنْتُمَا صَاحِبَا رَسُولِ اللَّهِ ص وَ قَدْ أَعْطَيْتُمَا إِمَامَكُمَا للطاعة [الطَّاعَةَ] وَ الْمُنَاصَحَةَ وَ الْعَهْدَ وَ الْمِيثَاقَ عَلَى الْعَمَلِ بِطَاعَةِ اللَّهِ وَ طَاعَةِ رَسُولِهِ وَ أَنْ يَجْعَلَ كِتَابَ اللَّهِ
Ammar Bin Yasser, may Allah-azwj have Mercy on him, spoke. He praised Allah-azwj and extolled upon Him-azwj, and sent Salawaat upon the Prophet-saww, and said: ‘You are both companions of Rasool-Allah-saww, and you have given your Imam-asws the obedience, and the advising, and the pact and the covenant upon the working with the obedience to Allah-azwj and obedience to His-azwj Rasool-saww, and to make the Book of Allah-azwj (the priority)’.
قَالَ أَحْمَدُ وَ جَعَلَ كِتَابَ اللَّهِ إِمَاماً فَفِيمَ السَّخَطُ وَ الْغَضَبُ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَغَضَبُ الرِّجَالِ لِلْحَقِّ انْصُرَا نَصَرَكُمَا اللَّهُ
Ahmad (a reporter) said, ‘(Ammar said), ‘And make the Book of Allah-azwj an Imam. From where is the rage and anger against Ali-asws Bin Abu Talib-asws? The men got angered for the truth. Help him-asws, Allah-azwj will Help you’.
فَتَكَلَّمَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَقَالَ لَقَدْ تَهَذَّرْتَ يَا أَبَا الْيَقْظَانِ فَقَالَ لَهُ عَمَّارٌ مَا لَكَ تَتَعَلَّقُ فِي مِثْلِ هَذَا يَا أَعْبَسُ ثُمَّ أَمَرَ بِهِ فَأُخْرِجَ
Abdullah Bi Al-Zubeyr spoke, he said, ‘You are getting scared, O Abu Al-Yaqzan!’ Ammar said to him, ‘What is the matter with you getting involved like this, O frowning one!’ Then he instructed with him, and he had to go out.
فَقَامَ الزُّبَيْرُ فَقَالَ عَجَّلْتَ يَا أَبَا الْيَقْظَانِ عَلَى ابْنِ أَخِيكَ رَحِمَكَ اللَّهُ فَقَالَ عَمَّارٌ يَا أَبَا عَبْدِ اللَّهِ أَنْشُدُكَ اللَّهَ أَنْ تَسْمَعَ قَوْلَ مَنْ رَأَيْتَ فَإِنَّكُمْ مَعْشَرَ الْمُهَاجِرِينَ لَمْ يَهْلِكْ مَنْ هَلَكَ مِنْكُمْ حَتَّى اسْتَدْخَلَ فِي أَمْرِهِ الْمُؤَلَّفَةَ قُلُوبُهُمْ
Al-Zubeyr stood up and said, ‘You were hasty, O Abu Al-Yaqzan, upon the son of your brother, man Allah-azwj have Mercy on you!’ Ammar said, ‘O Abu Abdullah! I adjure you with Allah-azwj! Have you heard the words of the one you saw, for you are the community of Emigrants. No dying one from you dies until he includes in his matter, the ones inclined of their hearts’.
فَقَالَ الزُّبَيْرُ مَعَاذَ اللَّهِ أَنْ نَسْمَعَ مِنْهُمْ فَقَالَ عَمَّارٌ وَ اللَّهِ يَا أَبَا عَبْدِ اللَّهِ لَوْ لَمْ يَبْقَ أَحَدٌ إِلَّا خَالَفَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع لَمَا خَالَفْتُهُ وَ لَا زَالَتْ يَدِي مَعَ يَدِهِ وَ ذَلِكَ لِأَنَّ عَلِيّاً لَمْ يَزَلْ مَعَ الْحَقِّ مُنْذُ بَعَثَ اللَّهُ نَبِيَّهُ ص فَإِنِّي أَشْهَدُ أَنَّهُ لَا يَنْبَغِي لِأَحَدٍ أَنَّ يُفَضِّلَ عَلَيْهِ أَحَداً
Al-Zubeyr said, ‘Allah-azwj Forbid, if we listen from them’. Ammar said, ‘By Allah-azwj! Even if there does not remain anyone except the opponents of Ali-asws Bin Abu Talib-asws, I would not oppose him-asws, and my hand will not cease to be with his-asws hand, and that is because Ali-asws has not ceased to the with the truth since Allah-azwj Sent His-azwj Prophet-saww. I testify that it is not befitting for anyone he-asws be preferred upon by anyone (else)’.
فَاجْتَمَعَ عَمَّارُ بْنُ يَاسِرٍ وَ أَبُو الْهَيْثَمِ وَ رِفَاعَةُ وَ أَبُو أَيُّوبَ وَ سَهْلُ بْنُ حُنَيْفٍ فَتَشَاوَرُوا أَنْ يَرْكَبُوا إِلَى عَلِيٍّ ع بِالْقَنَاةِ فَيُخْبِرُوهُ بِخَبَرِ الْقَوْمِ فَرَكِبُوا إِلَيْهِ فَأَخْبَرُوهُ بِاجْتِمَاعِ الْقَوْمِ وَ مَا هُمْ فِيهِ مِنْ إِظْهَارِ الشَّكْوَى وَ التَّعْظِيمِ لِقَتْلِ عُثْمَانَ
Ammar Bin Yasser, and Abu Al-Haysam, and Rifa’at, and Abu Ayoub, and Sahl Bin Huneyf gathered and consulted that they ride to Ali-asws and inform him-asws the news of the group. They rode to him-asws and informed him-asws of the gathering of the group and what they were in, from the manifesting the complaints and magnifying the killing of Usman.
وَ قَالَ لَهُ أَبُو الْهَيْثَمِ يَا أَمِيرَ الْمُؤْمِنِينَ انْظُرْ فِي هَذَا الْأَمْرِ فَرَكِبَ بَغْلَةَ رَسُولِ اللَّهِ ص وَ دَخَلَ الْمَدِينَةَ وَ صَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ اجْتَمَعَ أَهْلُ الْخَيْرِ وَ الْفَضْلِ مِنَ الصَّحَابَةِ وَ الْمُهَاجِرِينَ فَقَالُوا لِعَلِيٍّ ع إِنَّهُمْ قَدْ كَرِهُوا الْأُسْوَةَ وَ طَلَبُوا الْأَثَرَةَ وَ سَخِطُوا لِذَلِكَ
And Abu Al-Haysam said to him-asws, ‘O Amir Al-Momineen-asws! Look into this matter’. He-asws rode the mule of Rasool-Allah-saww and entered Al-Medina and ascended the pulpit. He-asws praised Allah-azwj and extolled upon Him-azwj, and the people of goodness, and the merit, from the companions and the Emigrants, gathered. They said to Ali-asws, ‘They have disliked the equality and are seeking the preference, and they are annoyed due to that’.
فَقَالَ عَلِيٌّ ع لَيْسَ لِأَحَدٍ فَضْلٌ فِي هَذَا الْمَالِ هَذَا كِتَابُ اللَّهِ بَيْنَنَا وَ بَيْنَكُمْ وَ نَبِيُّكُمْ مُحَمَّدٌ ص وَ سِيرَتُهُ ثُمَّ صَاحَ بِأَعْلَى صَوْتِهِ يَا مَعْشَرَ الْأَنْصَارِ أَ تَمُنُّونَ عَلَيَّ بِإِسْلَامِكُمْ بَلْ لِلَّهِ وَ رَسُولِهِ الْمَنُّ عَلَيْكُمْ إِنْ كُنْتُمْ صادِقِينَ
Ali-asws said: ‘And there wouldn’t be any preference in this wealth. This is the Book of Allah-azwj between us and you all, and your Prophet-saww and his-saww Seerah (mannerisms)’. Then he-asws shouted at the top of his-asws voice: ‘O community of the Helpers! Are you conferring a favour upon me-asws by your Islam? But, Allah-azwj and His-azwj Rasool-saww are the ones Conferring upon you all, if you were truthful’.
وَ قَالَ أَحْمَدُ أَ تَمُنُّونَ عَلَى اللَّهِ بِإِسْلَامِكُمْ أَنَا أَبُو الْحَسَنِ الْقَرْمُ وَ نَزَلَ عَنِ الْمِنْبَرِ وَ جَلَسَ نَاحِيَةَ الْمَسْجِدِ وَ بَعَثَ إِلَى طَلْحَةَ وَ الزُّبَيْرِ فَدَعَاهُمَا ثُمَّ قَالَ لَهُمَا أَ لَمْ تَأْتِيَانِي وَ تُبَايِعَانِي طَائِعَيْنِ غَيْرَ مُكْرَهَيْنِ فَمَا أَنْكَرْتُمْ أَ جَوْرٌ فِي حُكْمٍ أَوِ اسْتِيثَارٌ فِي فَيْءٍ قَالا لَا
Ahmad (a reporter) said, ‘(He-asws said): ‘Are you conferring a favour upon Allah-azwj with your Islam? I-asws am Abu Al-Hassan-asws the leader!’ And he-asws descended from the pulpit and sat in a corner of the Masjid, and sent a message to Talha and Al Zubeyr and called them both, then said to them: ‘Did you two not come to me-asws and pledged allegiances to me-asws willing without being forced? So, what are you disliking? Am I-asws being tyrannous in any decision, or preferring myself-asws in the war booty?’ They said, ‘No’.
قَالَ أَوْ فِي أَمْرٍ دَعَوْتُمَانِي إِلَيْهِ مِنْ أَمْرِ الْمُسْلِمينَ فَقَصَّرْتُ عَنْهُ قَالا مَعَاذَ اللَّهِ قَالَ فَمَا الَّذِي كَرِهْتُمَا مِنْ أَمْرِي حَتَّى رَأَيْتُمَا خِلَافِي
He-asws said: ‘Or have you called me-asws regarding a matter from the matters of the Muslims, and I-asws have been deficient from it?’ They said, ‘Allah-azwj Forbid, no’. He-asws said: ‘So, what is that which you two are disliking from my-asws matter to the extent that I-asws you both opposing me-asws?’
قَالا خِلَافَكَ عُمَرَ بْنَ الْخَطَّابِ فِي الْقَسْمِ وَ انْتِقَاصِنَا حَقَّنَا مِنَ الْفَيْءِ جَعَلْتَ حَظَّنَا فِي الْإِسْلَامِ كَحَظِّ غَيْرِنَا فِيمَا أَفَاءَ اللَّهُ عَلَيْنَا بِسُيُوفِنَا مِمَّنْ هُوَ لَنَا فَيْءٌ فَسَوَّيْتَ بَيْنَنَا وَ بَيْنَهُمْ
They said, ‘Umar Bin Al-Khattab opposed you-asws in the distribution and our demand is our right from the war booty. You-asws have made our share in Al-Islam to be like a share of others in what Allah-azwj has Legalised upon us by our swords, from what He-azwj has Conferred to us in the war booty, but you-asws equalised between us and them’.
فَقَالَ عَلِيٌّ ع اللَّهُ أَكْبَرُ اللَّهُمَّ إِنِّي أُشْهِدُكَ وَ أُشْهِدُ مَنْ حَضَرَ عَلَيْهِمَا أَمَّا مَا ذَكَرْتُمَا مِنَ الِاسْتِيثَارِ فَوَ اللَّهِ مَا كَانَتْ لِي فِي الْوِلَايَةِ رَغْبَةٌ وَ لَا لِي فِيهَا مَحَبَّةٌ وَ لَكِنَّكُمْ دَعَوْتُمُونِي إِلَيْهَا وَ حَمَلْتُمُونِي عَلَيْهَا فَكَرِهْتُ خِلَافَكُمْ
Ali-asws said: ‘Allah-azwj is the Greatest! I-asws keep you as witness and the I-asws keep the ones present as witness upon them both! Did you both not mention of the preferring? By Allah-azwj! There was no desire for me-asws regarding the governance, nor was there any love for me-asws regarding it, but you invited me-asws to it, and carried me-asws upon it. I-asws disliked opposing you.
فَلَمَّا أَفْضَتْ إِلَيَّ نَظَرْتُ إِلَى كِتَابِ اللَّهِ وَ مَا وَضَعَ وَ أَمَرَ فِيهِ بِالْحُكْمِ وَ قَسَمَ وَ سَنَّ رَسُولُ اللَّهِ ص فَأَمْضَيْتُهُ وَ لَمْ أَحْتَجْ فِيهِ إِلَى رَأْيِكُمَا وَ دُخُولِكُمَا مَعِي وَ لَا غَيْرِكُمَا وَ لَمْ يَقَعْ أَمْرٌ جَهِلْتُهُ فَأَتَقَوَّى فِيهِ بِرَأْيِكُمَا وَ مَشُورَتِكُمَا
But when it came to me-asws, I-asws looked into the Book of Allah-azwj and what had been Placed, and I-asws instructed regarding it with the judgment and distributed accordingly, and the Sunnah of Rasool-Allah-saww, and I-asws implemented it, and I-asws was not needy in it to your view and to include you two with me-asws, nor others; and there did not occur any matter I-asws was ignorant of so I-asws could have been strengthened in it with your views and your consultations.
وَ لَوْ كَانَ ذَلِكَ لَمْ أَرْغَبْ عَنْكُمَا وَ لَا عَنْ غَيْرِكُمَا إِذَا لَمْ يَكُنْ فِي كِتَابِ اللَّهِ وَ لَا فِي سُنَّةِ نَبِيِّنَا ص فَأَمَّا مَا كَانَ فَلَا يُحْتَاجُ فِيهِ إِلَى أَحَدٍ وَ أَمَّا مَا ذَكَرْتُمَا مِنْ أَمْرِ الْأُسْوَةِ فَإِنَّ ذَلِكَ أَمْرٌ لَمْ أَحْكُمْ أَنَا فِيهِ وَ وَجَدْتُ أَنَا وَ أَنْتُمَا قَدْ جَاءَ بِهِ مُحَمَّدٌ ص مِنْ كِتَابِ اللَّهِ فَلَمْ أَحْتَجْ فِيهِ إِلَيْكُمَا
And had that been so, I-asws would not have turned away from you both, nor from the others, when there did not happen to be in the Book of Allah-azwj nor in the Sunnah of our Prophet-saww. As for whatever has happened, there was no need regarding it to anyone. And as for what you mentioned from the matter of equality, that is a matter I-asws did not judge regarding it, and I-asws and you both have found that Muhammad-saww came with it from the Book of Allah-azwj. Therefore, I-asws was not needy to you two regarding it.
قَدْ فَرَغَ مِنْ قَسْمِهِ كِتَابُ اللَّهِ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
It has already been Decided by the Book of Allah-azwj which Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the Wisest, the most Praised [41:42].
وَ أَمَّا قَوْلُكُمَا جَعَلْتَنَا فِيهِ كَمَنْ ضَرَبْنَاهُ بِأَسْيَافِنَا وَ أَفَاءَ اللَّهُ عَلَيْنَا وَ قَدْ سَبَقَ رِجَالٌ رِجَالًا فَلَمْ يَضُرَّهُمْ وَ لَمْ يَسْتَأْثِرْهُمْ عَلَيْهِمْ مَنْ سَبَقَهُمْ، لَمْ يَضُرَّهُمْ حِينَ اسْتَجَابُوا لِرَبِّهِمْ وَ اللَّهِ مَا لَكُمْ وَ لَا لِغَيْرِكُمْ إِلَّا ذَلِكَ أَلْهَمَنَا اللَّهُ وَ إِيَّاكُمُ الصَّبْرَ عَلَيْهِ
And as for your words, ‘You-asws have made us in it to be like the ones we had struck without swords, and Allah-azwj has Legalised upon us’, men (and) men have preceded, and they did not strike them, and they were not preferred upon by the ones who had preceded them. It did not harm them when they answered to their Lord-azwj. By Allah-azwj! There is nothing for you and for others except that. May Allah-azwj Inspire us and you all with the patience’.
فَذَهَبَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ يَتَكَلَّمُ فَأَمَرَ بِهِ فَوُجِئَتْ عُنُقُهُ وَ أُخْرِجَ مِنَ الْمَسْجِدِ فَخَرَجَ وَ هُوَ يَصِيحُ وَ يَقُولُ ارْدُدْ إِلَيْهِ بَيْعَتَهُ
Abdullah Bin Al-Zubeyr went on to speak, and he-asws instructed with him, and his neck was pained, and he was thrown out from the Masjid. He went out and he was shouting and saying, ‘I return his-asws allegiance back to him-asws!’
فَقَالَ عَلِيٌّ ع لَسْتُ مُخْرِجَكُمَا مِنْ أَمْرٍ دَخَلْتُمَا فِيهِ وَ لَا مُدْخِلَكُمَا فِي أَمْرٍ خَرَجْتُمَا مِنْهُ فَقَامَا عَنْهُ وَ قَالا أَمَا إِنَّهُ لَيْسَ عِنْدَنَا أَمْرٌ إِلَّا الْوَفَاءُ
Ali-asws said: ‘There is no exit for you both from a matter you have entered into, nor an entry for you in a matter you are exiting from it’. They both stood up from him-asws and said, ‘There is no matter with us except the loyalty’.
قَالَ فَقَالَ ع رَحِمَ اللَّهُ عَبْداً رَأَى حَقّاً فَأَعَانَ عَلَيْهِ أَوْ رَأَى جَوْراً فَرَدَّهُ وَ كَانَ عَوْناً لِلْحَقِّ عَلَى مَنْ خَالَفَهُ.
He (the narrator) said, ‘He-asws said: ‘May Allah-azwj have Mercy on a servant who sees the truth and supports upon it, or sees a tyranny and rejects it, and a supporter of the truth would be against the one who opposes it’’.[9]
10- الْكَافِيَةُ لِإِبْطَالِ تَوْبَةِ الْخَاطِئَةِ، عَنِ الْحُسَيْنِ بْنِ عِيسَى عَنْ زَيْدٍ عَنْ أَبِيهِ قَالَ حَدَّثَنَا أَبُو مَيْمُونَةَ عَنْ أَبِي بَشِيرٍ الْعَائِذِيِّ قَالَ: كُنْتُ بِالْمَدِينَةِ حِينَ قُتِلَ عُثْمَانُ فَاجْتَمَعَ الْمُهَاجِرُونَ فِيهِمْ طَلْحَةُ وَ الزُّبَيْرُ فَأَتَوْا عَلِيّاً ع فَقَالُوا يَا أَبَا الْحَسَنِ هَلُمَّ نُبَايِعْكَ قَالَ لَا حَاجَةَ لِي فِي أَمْرِكُمْ أَنَا بِمَنِ اخْتَرْتُمْ رَاضٍ قَالُوا مَا نَخْتَارُ غَيْرَكَ وَ اخْتَلَفُوا إِلَيْهِ بَعْدَ قَتْلِ عُثْمَانَ مِرَاراً.
(The book) ‘Al Kafiyat Al Ibtaal Al Tawbah Al Khatiya’ of sheykh Al Mufeed – From Al Husayn Bi Isa, from Zayd, from his father who said, ‘It is narrated to us by Aby Maymouna, from Abu Bashir Al Aizy who said,
‘I was at Al-Medina when Usman was killed. The Emigrants gathered, among them were Talha and Al-Zubeyr. They came to Ali-asws and said, ‘O Abu Al-Hassan-asws! Come, we shall pledge allegiances to you-asws’. He-asws said: ‘There is no need for me-asws regarding your command. I-asws will be pleased with the one you will choose’. They said, ‘We will not choose other than you-asws’, and they came and went to him-asws repeatedly after the killing of Usman’’.[10]
11- وَ عَنْ إِسْحَاقَ بْنِ رَاشِدٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ الْقُرَشِيِّ عَنْ أَبِي أَرْوَى قَالَ: لَا أُحَدِّثُكَ إِلَّا بِمَا رَأَتْهُ عَيْنَايَ وَ سَمِعَتْهُ أُذُنَايَ لَمَّا بَرَزَ النَّاسُ لِلْبَيْعَةِ عِنْدَ بَيْتِ الْمَالِ قَالَ عَلِيٌّ ع لِطَلْحَةَ ابْسُطْ يَدَكَ لِلْبَيْعَةِ فَقَالَ لَهُ طَلْحَةُ أَنْتَ أَحَقُّ بِذَلِكَ مِنِّي وَ قَدِ اسْتَجْمَعَ لَكَ النَّاسُ وَ لَمْ يَجْتَمِعُوا لِي
And from Is’haq Bin rashid, from Abdul Hameed Bin Abdul Rahman Al qurshy, from Abu Arwah who said,
‘I am not narrating to you except with what my eyes have seen and my ears have heard. When the people came for the allegiance at the public treasury, Ali-asws said to Talha: ‘Extend your hand for the allegiance’. Talha said to him-asws, ‘You-asws are more rightful with that than I am, and the people have gathered for you-asws, and they have not gathered for me’.
فَقَالَ عَلِيٌّ ع لِطَلْحَةَ وَ اللَّهِ مَا أَخْشَى غَيْرَكَ فَقَالَ طَلْحَةُ لَا تخشى [تَخْشَنِي] فَوَ اللَّهِ لَا تُؤْتَى مِنْ قِبَلِي أَبَداً فَبَايَعَهُ وَ بَايَعَ النَّاسُ.
Ali-asws said to Talha: ‘By Allah-azwj! I-asws am not apprehensive to other than you’. Talha said, ‘Do not be apprehensive, for by Allah-azwj, you-asws will not be come to (with any problems) from my direction, ever!’ He pledged to him-asws and the people pledged’’.[11]
12- وَ عَنْ يَحْيَى بْنِ سَلَمَةَ عَنْ أَبِيهِ قَالَ قَالَ ابْنُ عَبَّاسٍ وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِنَّ أَوَّلَ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ ضَرَبَ عَلَى يَدِ عَلِيٍّ بِالْبَيْعَةِ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ.
And from Yahya Bin Salama, from his father who said, ‘Ibn Abbas said,
‘By the One-azwj Who, there is no god except He-azwj! The first creature of Allah-azwj Mighty and Majestic who hit (his hand) upon the hand of Ali-asws with the allegiance, was Talha Bin Ubeydullah’’.[12]
13- و عن محمد بن عيسى النهدي عن أبيه عن الصلت بن دينار عن الحسن قال بايع طلحة و الزبير عليا ع على منبر رسول الله صلى الله عليه و آله طائعين غير مكرهين.
And from Muhammad Bin Isa Al Nahdy, from his father, from Al Salt Bin Dinar, from Al Hassan who said,
‘Talha and Al-Zubeyr pledged allegiance to Ali-asws upon the pulpit of Rasool-Allah-azwj, willingly without being coerced’’.[13]
14- وَ عَنْ عُبَيْدِ اللَّهِ بْنِ حَكِيمِ بْنِ جُبَيْرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ طَلْحَةَ وَ الزُّبَيْرَ بَايَعَا عَلِيّاً.
And from Ubeydullah Bin Hakeem Bin Jubeyr, from his father,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Talha and Al-Zubeyr had both pledged allegiances to Ali-asws’’.[14]
15- وَ عَنِ الْحَسَنِ بْنِ مُبَارَكٍ عَنْ بَكْرِ بْنِ عِيسَى قَالَ: إِنَّ طَلْحَةَ وَ الزُّبَيْرَ أَتَيَا عَلِيّاً ع بَعْدَ مَا بَايَعَاهُ بِأَيَّامٍ فَقَالا يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ عَرَفْتَ شِدَّةَ مَئُونَةِ الْمَدِينَةِ وَ كَثْرَةَ عِيَالِنَا وَ أَنَّ عَطَاءَنَا لَا يَسَعُنَا
And from Al Hassan Bin Mubarak, from Bakr Bin Isa who said,
‘Talha and Al-Zubeyr came to Ali-asws after having pledged allegiance to him-asws, by some days. They said, ‘O Amir Al-Momineen-asws! You-asws have recognised the difficult provisions of Al-Medina and the large number of our dependants, and if you-asws could give us what would be sufficient for us’.
قَالَ فَمَا تُرِيدَانِ نَفْعَلُ قَالا تُعْطِينَا مِنْ هَذِهِ الْمَالِ مَا يَسَعُنَا فَقَالَ اطْلُبَا إِلَى النَّاسِ فَإِنِ اجْتَمَعُوا عَلَى أَنْ يُعْطُوكُمَا شَيْئاً مِنْ حُقُوقِهِمْ فَعَلْتُ
He-asws said: ‘So, what are you two wanting, we-asws shall do so’. They said, ‘Cut out for us a piece of this wealth what would suffice us’. He-asws said: ‘Seek to the people, for if they unite upon giving you two something from their rights, I-asws shall do so’.
قَالا لَمْ نَكُنْ لِنَطْلُبَ ذَلِكَ إِلَى النَّاسِ وَ لَمْ يَكُونُوا يَفْعَلُوا لَوْ طَلَبْنَا إِلَيْهِمْ قَالَ فَأَنَا وَ اللَّهِ أَحْرَى أَنْ لَا أَفْعَلَ فَانْصَرَفَا عَنْهُ.
They said, ‘We will not happen to seek that to the people, and they will not happen to be doing so, if we were to seek to them’. He-asws said: ‘Then, by Allah-azwj, it is more appropriate if I-asws do not do so’. They both left from him-asws’’.[15]
16- وَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّ طَلْحَةَ وَ الزُّبَيْرَ أَتَيَا عَلِيّاً ع فَاسْتَأْذَنَاهُ فِي الْعُمْرَةِ فَقَالَ لَهُمَا لَعَلَّكُمَا تُرِيدَانِ الشَّامَ وَ الْبَصْرَةَ فَقَالا اللَّهُمَّ غَفْراً مَا نَنْوِي إِلَّا الْعُمْرَةَ.
And from Amro Bin Shimr, from Jabir,
‘From Muhammad Bin Ali-asws: ‘Talha and Al-Zubeyr both came to Ali-asws and they sought his-asws permission regarding performing Umrah. He-asws said to them: ‘Perhaps you two are intending Syria and Al-Basra’. They said, ‘O Allah-azwj is the Forgiver! We do not intend except the Umrah’’.[16]
17- و عن الحسين بن مبارك عن بكر بن عيسى أن عليا أخذ عليهما عهد الله و ميثاقه و أعظم ما أخذ على أحد من خلقه أن لا يخالفا و لا ينكثا و لا يتوجها وجها غير العمرة حتى يرجعا إليها فأعطياه ذلك من أنفسهما ثم أذن لهما فخرجا.
And from Al Husayn Bin Mubarak, from Bakr Bin Isa,
‘Ali-asws took upon them both (Talha and Al-Zubeyr), a Pact of Allah-azwj and His-azwj Covenant, and it is Mighty when it is taken upon anyone from His-azwj creatures that they do not oppose nor break, nor head towards any direction other than the Umrah, until they return. They gave him-asws that from their own selves, then he-asws permitted for them, and they went out’’.[17]
18- وَ عَنْ أُمِّ رَاشِدٍ مَوْلَاةِ أُمِّ هَانِئٍ أَنَّ طَلْحَةَ وَ الزُّبَيْرَ دَخَلَا عَلَى عَلِيٍّ ع فَاسْتَأْذَنَاهُ فِي الْعُمْرَةِ فَأَذِنَ لَهُمَا فَلَمَّا وَلَّيَا وَ نَزَلَا مِنْ عِنْدِهِ سَمِعْتُهُمَا يَقُولَانِ لَا وَ اللَّهِ مَا بَايَعْنَاهُ بِقُلُوبِنَا إِنَّمَا بَايَعْنَاهُ بِأَيْدِينَا
And from Umm Rashid, a slave girl of Umm Hany,
‘Talha and Al-Zubeyr entered to see Ali-asws and sought his-asws permission regarding the Umrah. He-asws permitted for them. When they turned around and went from his-asws presence, I heard them both saying, ‘By Allah-azwj! We did not pledge allegiance to him with our hearts, but we pledged to him-asws with our hands’.
قَالَتْ فَأَخْبَرْتُ عَلِيّاً ع بِمَقَالَتِهِمَا فَقَالَ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ وَ مَنْ أَوْفى بِما عاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْراً عَظِيماً.
She said, ‘I informed Ali-asws of their talk. He-asws said: ‘Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, the Hand of Allah being Above their hands. So the one who breaks, is rather breaking against himself, and the one who fulfils with what Allah Covenanted upon him, would be Given a Mighty Recompense [48:10]’’.[18]
19- شا، الإرشاد وَ مِنْ كَلَامِهِ صَلَوَاتُ اللَّهِ عَلَيْهِ حِينَ تَخَلَّفَ عَنْ بَيْعَتِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ وَ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَ مُحَمَّدُ بْنُ مَسْلَمَةَ وَ حَسَّانُ بْنُ ثَابِتٍ وَ أُسَامَةُ بْنُ زَيْدٍ مَا رَوَاهُ الشَّعْبِيُّ قَالَ: لَمَّا اعْتَزَلَ سَعْدٌ وَ مَنْ سَمَّيْنَاهُ أَمِيرَ الْمُؤْمِنِينَ ع وَ تَوَقَّفُوا عَنْ بَيْعَتِهِ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّكُمْ بَايَعْتُمُونِي عَلَى مَا بُويِعَ عَلَيْهِ مَنْ كَانَ قَبْلِي وَ إِنَّمَا الْخِيَارُ لِلنَّاسِ قَبْلَ أَنْ يُبَايِعُوا فَإِذَا بَايَعُوا فَلَا خِيَارَ لَهُمْ
(The book) ‘Al Irshad’ – And from his-asws speech when they opposed from his-asws allegiance – Abdullah Bin Umar, and Sa’ad Bin Abi Waqas, and Muhammad Bin Maslamah, and Hassan Bin Sabit, and Usama Bin Zayd, what is reported by Al Shabi who said,
‘When Sa’ad and the ones Amir Al-Momineen-asws named, and they stopped from pledging allegiance to him-asws, he-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! You pledged allegiance to me-asws what the ones who were before me-asws had been pledged upon, and rather the choice was for the people before they pledged allegiance. When they have already pledged allegiance, there is no choice for them.
وَ إِنَّ عَلَى الْإِمَامِ الِاسْتِقَامَةَ وَ عَلَى الرَّعِيَّةِ التَّسْلِيمَ وَ هَذِهِ بَيْعَةٌ عَامَّةٌ مَنْ رَغِبَ عَنْهَا رَغِبَ عَنْ دِينِ الْإِسْلَامِ وَ اتَّبَعَ غَيْرَ سَبِيلَ أَهْلِهِ وَ لَمْ تَكُنْ بَيْعَتُكُمْ إِيَّايَ فَلْتَةً وَ لَيْسَ أَمْرِي وَ أَمْرُكُمْ وَاحِداً وَ إِنِّي أُرِيدُكُمْ لِلَّهِ وَ أَنْتُمْ تُرِيدُونَنِي لِأَنْفُسِكُمْ
And it is upon the Imam (leader), the correctness, and upon the citizens is the submitting, and this is the general allegiance. One who turns away from it turns away from the religion of Al-Islam, and follow other the way of its people. And your allegiance to me did not happen to be an error, and my-asws matter and your matter isn’t one. I-asws want you all for Allah-azwj and you are wanting me for yourselves.
وَ ايْمُ اللَّهِ لَأَنْصَحَنَّ لِلْخَصْمِ وَ لَأُنْصِفَنَّ لِلْمَظْلُومِ وَ قَدْ بَلَغَنِي عَنْ سَعْدٍ وَ ابْنِ مَسْلَمَةَ وَ أُسَامَةَ وَ عَبْدِ اللَّهِ وَ حَسَّانَ بْنِ ثَابِتٍ أُمُورٌ كَرِهْتُهَا وَ الْحَقُّ بَيْنِي وَ بَيْنَهُمْ.
And I-asws swear by Allah-azwj! I-asws shall be advising to the disputer and will be fair to the oppressed, and it has reached me-asws from Sa’ad, and Ibn Maslamah, and Usama, and Abdullah, and Hasaan Bin Sabit, (certain) matters I-asws disliked, and the truth is between me-asws and them’’.[19]
20- قب، المناقب لابن شهرآشوب في جمل أنساب الأشراف أنه قال الشعبي في خبر لما قتل عثمان أقبل الناس لعلي ع ليبايعوه و قالوا إليه فمدوا يده فكفها و بسطوها فقبضها حتى بايعوه
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub in the summary of the noble attributes, ‘Al-Shaby said in a Hadeeth, ‘When Usman was killed, the people came to Ali-asws in order to pledge allegiance to him-asws, and they said to him-asws, and extended his-asws hand, but he-asws withheld it, and they spread it and grabbed it until they pledged allegiance to him-asws’.
و في سائر التواريخ أن أول من بايعه طلحة بن عبيد الله و كانت إصبعه أصيبت يوم أحد فشلت فبصرها أعرابي حين بايع فقال ابتدأ هذا الأمر يد شلاء لا يتم ثم بايعه الناس في المسجد
And in the rest of the histories is that the first one to pledge was Talha Bin Ubeydullah, and his fingers had been injured on the day of Ohad, so they flopped. A Bedouin saw these when he pledged, and he said, ‘This command begins with a paralytic hand, it cannot be complete’. Then the people pledged in the Masjid’.
و يروى أن الرجل كان عبيد بن ذويب فقال يد شلاء و بيعة لا تتم و هذا عنى البرقي في بيته
| و لقد تيقن من تيقن غدرهم- | إذ مد أولهم يدا شلاء |
And it is reported that the man was Ubeyd Bin Zuweyb and he said, ‘A paralytic hand and an allegiance cannot be complete’, and this is what Al-Barqy meant in his couplet, ‘And he had been certain, the one who was certain of their treachery, when their first one extended a paralytic hand’’.[20]
21- جَبَلَةُ بْنُ سُحَيْمٍ عَنْ أَبِيهِ أَنَّهُ قَالَ: لَمَّا بُويِعَ عَلِيٌّ ع جَاءَ إِلَيْهِ الْمُغِيرَةُ بْنُ شُعْبَةَ فَقَالَ إِنَّ مُعَاوِيَةَ مَنْ قَدْ عَلِمْتَ قَدْ وَلَّاهُ الشَّامَ مَنْ كَانَ قَبْلَكَ فَوَلِّهِ أَنْتَ كَيْمَا تَتَّسِقَ عُرَى الْإِسْلَامِ ثُمَّ اعْزِلْهُ إِنْ بَدَا لَكَ
Jabalah Bin Suheym, from his father having said,
‘When Ali-asws had been pledged allegiance to, Al-Mugheira Bin Shu’ba came to him-asws. He said, ‘Muawiya is the one you-asws have known was made to rule Syria by the ones before you. Keep him as ruler so that the handle of Al-Islam is consistent, then isolate him, if there is a change of mind for you-asws’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ تَضْمَنُ لِي عُمُرِي يَا مُغِيرَةُ فِيمَا بَيْنَ تَوْلِيَتِهِ إِلَى خَلْعِهِ قَالَ لَا قَالَ لَا يَسْأَلُنِيَ اللَّهُ عَنْ تَوْلِيَتِهِ عَلَى رَجُلَيْنِ مِنَ الْمُسْلِمِينَ لَيْلَةً سَوْدَاءَ أَبَداً وَ ما كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً الْخَبَرَ.
Amir Al-Momineen-asws said: ‘Can you guarantee my-asws life to him, O Mugheira, in what is between his rule to his death?’ He said, ‘No’. He-asws said: ‘Allah-azwj will not Question me-asws about his being a ruler upon two men from the Muslims on a dark night, ever, and I would not Take the strayers for support [18:51]’ – the Hadeeth’’.[21]
22- و لما بويع علي ع أنشأ خزيمة بن ثابت يقول.
| إذا نحن بايعنا عليا فحسبنا- | أبو حسن مما نخاف من الفتن | |
| . وجدناه أولى الناس بالناس إنه. | أطب قريش بالكتاب و بالسنن. |
And when Ali-asws was pledged allegiance to, Khuzeyma Bin Sabit prosed a poem saying, ‘When we pledged allegiance to Ali-asws, we reckoned Abu Hassan-asws to be from what we had feared from the Fitna. We found him-asws to be the foremost of the people with the people. He is the best of Quraysh with the Book and the Sunnah.
| و إن قريشا لا تشق غباره. | إذا ما جرى يوما على ضمر البدن. | |
| ففيه الذي فيهم من الخير كله. | و ما فيهم مثل الذي فيه من حسن. |
And the Quraysh could not cut through its dust, when was flowed on a day was upon a body wasted away. In him-asws is that which is in them, from the good, all of it, and it is not in them the like of that which is in him-asws, from the good deeds.
| وصي رسول الله من دون أهله. | و فارسه قد كان في سالف الزمن. | |
| و أول من صلى من الناس كلهم | . سوى خيرة النسوان و الله ذي المنن. |
A successor-asws of Rasool-Allah-saww from besides his-saww family, and his-saww horseman who had been in the past time period, and the first one to pray Salaat from the people, all of them, besides the best of the women, and Allah-azwj is with the Conferment.
| و صاحب كبش القوم في كل وقعة. | يكون لها نفس الشجاع لدى الذقن. | |
| فذاك الذي تثنى الخناصر باسمه. | إمامهم حتى أغيب بي [في] الكفن. |
And an owner of the ram of the people during every event, happen to be for it the brave soul along with the intellect, and owner of the fingers which praise his-asws name. Their Imam-asws, until I disappear in the shroud’’.
و قال أبو العباس أحمد بن عطية.
| رأيت عليا خير من وطئ الحصا. | و أكرم خلق الله من بعد أحمد. | |
| وصي رسول المرتضى و ابن عمه | . و فارسه المشهور في كل مشهد. | |
| تخيره الرحمن من خير أسرة- | لأطهر مولود و أطيب مولد. | |
| إذا نحن بايعنا عليا فحسبنا | . ببيعته بعد النبي محمد. |
And Abu Al-Abbas Ahmad Bin Atiya said (in a poem), ‘I saw Ali-asws as better than the ones treading the pebbles, and the most honourable creatures of Allah-azwj from after Ahmad-saww. Successor-asws of the Chosen Rasool-saww and son-asws of his-saww uncle-as, and his-saww famous horseman during every event. The Choice of the Beneficent from the best family, clean of birth and of good birth. When we pledged to Ali-asws, we reckoned his-asws allegiance as being after the Prophet Muhammad-saww’’.
عن المعلى بن خنيس عن أبي عبد الله ع أن اليوم الذي بويع فيه أمير المؤمنين ثانية كان يوم النيروز.
From Al Moalla Bin Khunays,
‘From Abu Abdullah-asws: ‘The day in which Amir Al-Momineen-asws was pledged allegiance to secondly, was the day of Al-Neyrouz’’. [22]
23- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع لَمَّا أُرِيدُ عَلَى الْبَيْعَةِ بَعْدَ قَتْلِ عُثْمَانَ دَعُونِي وَ الْتَمِسُوا غَيْرِي فَإِنَّا مُسْتَقْبِلُونَ أَمْراً لَهُ وُجُوهٌ وَ أَلْوَانٌ لَا يَقُومُ لَهُ الْقُلُوبُ وَ لَا تَثْبُتُ عَلَيْهِ الْعُقُولُ وَ إِنَّ الْآفَاقَ قَدْ أَغَامَتْ وَ الْحُجَّةَ قَدْ تَنَكَّرَتْ
(The book) ‘Nahj (Al-Balagaha)’ – And from a speech of his-asws when he-asws was wanted upon the allegiance after the killing of Usman: ‘Leave me-asws and seek someone else, for we are facing a matter having perspectives for it and the types. Neither with the hearts withstand to it nor will the intellects be affirmed upon it, and the horizons have become clouded and the arguments have been denied.
وَ اعْلَمُوا أَنِّي إِنْ أَجَبْتُكُمْ رَكِبْتُ بِكُمْ مَا أَعْلَمُ وَ لَمْ أُصْغِ إِلَى قَوْلِ الْقَائِلِ وَ عَتْبِ الْعَاتِبِ وَ إِنْ تَرَكْتُمُونِي فَأَنَا كَأَحَدِكُمْ وَ لَعَلِّي أَسْمَعُكُمْ وَ أَطْوَعُكُمْ لِمَنْ وَلَّيْتُمُوهُ أَمْرَكُمْ وَ أَنَا لَكُمْ وَزِيراً خَيْرٌ لَكُمْ مِنِّي أَمِيراً.
And know if I-asws were to answer to you all, I-asws would ride with you what I-asws known, and I-asws will not listen to the words of the speaker and the rebuke of the rebuke, and if you were to leave me-asws, then I-asws would be like one of you, and perhaps I-asws would be the most listening of you and most obedient of you to the one you place in charge of your affairs, and I-asws would be a better minister for you all than my-asws being a ruler’’.[23]
24- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ جَعْفَرٍ الْبَزَوْفَرِيِّ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْعَبَّاسِ بْنِ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ إِبْرَاهِيمَ بْنِ صَالِحٍ الْأَنْمَاطِيِّ رَفَعَهُ قَالَ: لَمَّا أَصْبَحَ أَمِيرُ الْمُؤْمِنِينَ ع بَعْدَ الْبَيْعَةِ دَخَلَ بَيْتَ الْمَالِ وَ دَعَى بِمَالٍ كَانَ قَدِ اجْتَمَعَ فَقَسَمَهُ ثَلَاثَةَ دَنَانِيرَ بَيْنَ مَنْ حَضَرَ مِنَ النَّاسِ كُلِّهِمْ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Husayn Bin Abdullah Bin Ahmad Bin Jafar Al Bazawfari, from Humeyd Bin Ziyad, from Al Abbas Bin Ubeyrullah Al Dihqan, from Ibrahim Bin Salih Al Anamaty, raising it, said,
‘When Amir Al-Momineen-asws came to the morning after the allegiance, he-asws entered the public treasury and called for the wealth which had been gathered, and he-asws distributed three Dinars (each) between the ones from the people who were present, all of them.
فَقَامَ سَهْلُ بْنُ حُنَيْفٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَعْتَقْتُ هَذَا الْغُلَامَ فَأَعْطَاهُ ثَلَاثَةَ دَنَانِيرَ مِثْلَ مَا أَعْطَى سَهْلَ بْنَ حُنَيْفٍ.
Sahl Bin Huneyf stood up and said, ‘O Amir Al-Momineen-asws! I have freed this slave, so give him three Dinars like what Sahl Bin Huneyf has been given’’.[24]
25- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع قَدْ طَلَعَ طَالِعٌ وَ لَمَعَ لَامِعٌ وَ لَاحَ لَائِحٌ وَ اعْتَدَلَ مَائِلٌ وَ اسْتَبْدَلَ اللَّهُ بِقَوْمٍ قَوْماً وَ بِيَوْمٍ يَوْماً وَ انْتَظَرْنَا الْغِيَرَ انْتِظَارَ الْمُجْدِبِ الْمَطَرَ
(The book) Nahj Al-Balagah – And from a sermon of his-asws: ‘The emerging one has emerged, and the sparkling one has sparkled, and the curved has been straightened, and Allah-azwj has Replaced a people with a people, and a day with a day; and we awaited the change like the waiting of the famine-stricken wait for the rain.
وَ إِنَّمَا الْأَئِمَّةُ قُوَّامُ اللَّهِ عَلَى خَلْقِهِ وَ عُرَفَاؤُهُ عَلَى عِبَادِهِ وَ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَهُمْ وَ عَرَفُوهُ وَ لَا يَدْخُلُ النَّارَ إِلَّا مَنْ أَنْكَرَهُمْ وَ أَنْكَرُوهُ
And rather, the Imams-asws are custodians of Allah-azwj upon His-azwj creatures, and His-azwj recognisers upon His-azwj servants; and no one will enter the Paradise except the one who recognises them-asws and they recognise him, nor will anyone enter the Fire except one who denies them-asws and they deny him.
وَ إِنَّ اللَّهَ تَعَالَى خَصَّكُمْ بِالْإِسْلَامِ وَ اسْتَخْلَصَكُمْ لَهُ وَ ذَلِكَ لِأَنَّهُ اسْمُ سَلَامَةٍ وَ جِمَاعُ كَرَامَةٍ اصْطَفَى اللَّهُ تَعَالَى مَنْهَجَهُ وَ بَيَّنَ حُجَجَهُ مِنْ ظَاهِرِ عِلْمٍ وَ بَاطِنِ حُكْمٍ لَا تَفْنَى غَرَائِبُهُ وَ لَا تَنْقَضِي عَجَائِبُهُ
And Allah-azwj the Exalted has Specialised you all with Al-Islam and has Purified you for it, and that is because it is a name of safety, and a collection of honours. Allah-azwj the Exalted Chose His-azwj manifesto (Quran) and Manifested His-azwj Divine Authorities from apparent knowledge and hidden wisdom. Its wonders never deplete not do its marvels terminate.
فِيهِ مَرَابِيعُ النِّعَمِ وَ مَصَابِيحُ الظُّلَمِ لَا تُفْتَحُ الْخَيْرَاتُ إِلَّا بِمَفَاتِيحِهِ وَ لَا تُكْشَفُ الظُّلُمَاتُ إِلَّا بِمَصَابِيحِهِ قَدْ أَحْمَى حِمَاهُ وَ أَرْعَى مَرْعَاهُ فِيهِ شِفَاءُ الْمُشْتَفِي وَ كِفَايَةُ الْمُكْتَفِي.
In it are blossoming bounties and the lamps for the darkness. The goodness cannot be opened up except by its keys, not can the darkness be removed except with it lamps. He-azwj has Protected its protections and pastures for its grazing. In it is a healing for the ones to be healed and sufficiency for the ones to be sufficed’’.[25]
26- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع فِي أَوَّلِ خِلَافَتِهِ أَنَّ اللَّهَ تَعَالَى أَنْزَلَ كِتَاباً هَادِياً بَيَّنَ فِيهِ الْخَيْرَ وَ الشَّرَّ فَخُذُوا نَهْجَ الْخَيْرِ تَهْتَدُوا وَ اصْدِفُوا عَنْ سَمْتِ الشَّرِّ تَقْصِدُوا الْفَرَائِضَ الْفَرَائِضَ أَدُّوهَا إِلَى اللَّهِ تُؤَدِّكُمْ إِلَى الْجَنَّةِ
(The book) ‘Nahj (Al-Balagah)’ – Allah-azwj the Exalted Sent down a Guiding Book Explaining in it the good and the evil. So, take the peak of goodness, you will be guided, and stay away from the road of evil. Aim for the Obligations, the Obligations! Fulfil these to Allah-azwj, He-azwj will Fulfil you to the Paradise.
إِنَّ اللَّهَ تَعَالَى حَرَّمَ حَرَاماً غَيْرَ مَجْهُولٍ وَ أَحَلَّ حَلَالًا غَيْرَ مَدْخُولٍ وَ فَضَّلَ حُرْمَةَ الْمُسْلِمِ عَلَى الْحُرَمِ كُلِّهَا وَ شَدَّ بِالْإِخْلَاصِ وَ التَّوْحِيدِ حُقُوقَ الْمُسْلِمِينَ فِي مَعَاقِدِهَا فَالْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ إِلَّا بِالْحَقِّ
Allah-azwj the Exalted has Prohibited a prohibition which is not unknown, and a permissible without input, and He-azwj Merited the sanctity of the Muslim upon the sanctities, all of them, and with the sincerity and the Tawheed, Tightened the rights of the Muslims in its complexities. So, the Muslims is one from whom the (other) Muslims are safe from his tongue and his hands, except with the truth.
وَ لَا يَحِلُّ أَذَى الْمُسْلِمِ إِلَّا بِمَا يَجِبُ بَادِرُوا أَمْرَ الْعَامَّةِ وَ خَاصَّةَ أَحَدِكُمْ وَ هُوَ الْمَوْتُ فَإِنَّ النَّاسَ أَمَامَكُمْ وَ إِنَّ السَّاعَةَ تَحْدُوكُمْ مِنْ خَلْفِكُمْ تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يُنْتَظَرُ بِأَوَّلِكُمْ آخِرُكُمْ
And it is not permissible to hurt the Muslims except with what is Obligatory. Rushing towards the affairs of the general and the special is one of you, and it is the death, for the people are in front of you and the Hour is challenging you from behind you. Lighten (your burdens) to join up, for rather, your first ones are awaiting your last ones.
اتَّقُوا اللَّهَ فِي عِبَادِهِ وَ بِلَادِهِ فَإِنَّكُمْ مَسْئُولُونَ حَتَّى عَنِ الْبِقَاعِ وَ الْبَهَائِمِ أَطِيعُوا اللَّهَ وَ لَا تَعْصُوهُ وَ إِذَا رَأَيْتُمُ الْخَيْرَ فَخُذُوا بِهِ وَ إِذَا رَأَيْتُمُ الشَّرَّ فَأَعْرِضُوا عَنْهُ.
Fear Allah-azwj among His-azwj servants and His-azwj cities, for you will be questioned, even out the spots of land and the animals. Obey Allah-azwj and do not disobey Him-azwj; and whenever you see the good, then take with it, and when you see the evil, so turn away from it’’.[26]
27- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بَعْدَ مَا بُويِعَ لَهُ بِخَمْسَةِ أَيَّامٍ خُطْبَةً فَقَالَ وَ اعْلَمُوا أَنَّ لِكُلِّ حَقٍّ طَالِباً وَ لِكُلِّ دَمٍ ثَائِراً وَ الطَّالِبُ كَقِيَامِ الثَّائِرِ بِدِمَائِنَا وَ الْحَاكِمُ فِي حَقِّ نَفْسِهِ هُوَ الْعَدْلُ الَّذِي لَا يَحِيفُ وَ الْحَاكِمُ الَّذِي لَا يَجُورُ وَ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Jameel,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws preached (a sermon) five days after allegiance having been pledged to him-asws, and he-asws said in it: ‘And Know, that for every right there is a seeker, and for every blood (spilt) there is an avenger, and the seeker of our-asws right is like the standing of the avenger of our-asws blood, and the Judge in His-azwj own Right, He-azwj is the Just Who is not unfair, and the Judge Who does not Exceed, and He-azwj is Allah-azwj, the One, the Vanquisher.
وَ اعْلَمُوا أَنَّ عَلَى كُلِّ شَارِعِ بِدْعَةٍ وِزْرَهُ وَ وِزْرَ كُلِّ مُقْتَدٍ بِهِ مِنْ بَعْدِهِ إِلَى يَوْمِ الْقِيَامَةِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِ الْعَامِلِينَ شَيْئاً وَ سَيَنْتَقِمُ اللَّهُ مِنَ الظَّلَمَةِ مأكل [مَأْكَلًا] بِمَأْكَلٍ وَ مشرب [مَشْرَباً] بِمَشْرَبٍ مِنْ لُقَمِ الْعَلْقَمِ
And know, that upon every initiator of an innovation would be his burden and the burden of all the ones who follow him from after him (believe him), from without there being any reduction from the burdens of the worlds by anything, and Allah-azwj would Take Revenge from the unjust one, food with food and drink with drink, from a morsel (with) the morsel.
وَ مَشَارِبِ الصَّبِرِ الْأَدْهَمِ فَلْيَشْرَبُوا الصُّلْبَ مِنَ الرَّاحِ السَّمَّ المذاف [الْمُدَافَ] وَ لْيَلْبَسُوا دِثَارَ الْخَوْفِ دَهْراً طَوِيلًا وَ لَهُمْ بِكُلِّ مَا أَتَوْا وَ عَمِلُوا مِنْ أَفَارِيقِ الصَّبِرِ الْأَدْهَمِ فَوْقَ مَا أَتَوْا وَ عَمِلُوا أَمَا إِنَّهُ لَمْ يَبْقَ إِلَّا الزَّمْهَرِيرُ مِنْ شِتَائِهِمْ وَ مَا لَهُمْ مِنَ الصَّيْفِ إِلَّا رَقْدَةٌ وَ يَحْبِسُهُمْ و مَا تَوَازَرُوا وَ جَمَعُوا عَلَى ظُهُورِهِمْ مِنَ الْآثَامِ فَيَا مَطَايَا الْخَطَايَا
So, let them be drinking with the pouring from the wine of the venomous medication, and let them be wearing the jackets of the fear for a lengthy period, and for them, due to all what they had come to and committed. It would not remain except for the bitter cold from their winters, and there would not be for them from the summer except for (prolonged) sleep. Woe be unto them, what they are providing and amassing upon their backs from the sins and the errors!
وَ يَا زَوْرَ الزَّوْرِ وَ أَوْزَارَ الْآثَامِ مَعَ الَّذِينَ ظَلَمُوا اسْمَعُوا وَ اعْقِلُوا وَ تُوبُوا وَ ابْكُوا عَلَى أَنْفُسِكُمْ فَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ
O committer of the sins, and bearer of the burden and the burdens and the sins along with those who are unjust! Listen, and use your intellects, and repent, and weep upon yourselves, And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227].
فَأُقْسِمُ ثُمَّ أُقْسِمُ لَتَحْمِلَنَّهَا بَنُو أُمَيَّةَ مِنْ بَعْدِي وَ لَيَعْرِفُنَّهَا فِي دَارِ غَيْرِهِمْ عَمَّا قَلِيلٍ فَلَا يُبَعِّدُ اللَّهُ إِلَّا مَنْ ظَلَمَ وَ عَلَى الْبَادِي يَعْنِي الْأَوَّلَ مَا سَهَّلَ لَهُمْ مِنْ سَبِيلِ الْخَطَايَا مِثْلُ أَوْزَارِهِمْ وَ أَوْزَارِ كُلِّ مَنْ عَمِلَ بِوِزْرِهِمْ إِلَى يَوْمِ الْقِيَامَةِ وَ مِنْ أَوْزارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلا ساءَ ما يَزِرُونَ.
I-asws hereby swear! Then I-asws swear (again)! The clan of Umayya would be bearing these (burdens) from after me-asws, and these would be recognised in the houses of others of what is little. Allah-azwj does not Distance anyone except the one who is unjust, and upon the beginning, meaning the first one – what he facilitated for them from the way of the sins, would be the like of their burdens and the burdens of everyone who acted with their burdens, up to the Day of Judgment, and from the burdens of those whom they are straying without knowledge [16:25]’’.[27]
28- شا، الإرشاد مَسْعَدَةُ بْنُ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسَ بِالْمَدِينَةِ فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ أَمَّا بَعْدُ فَإِنَّ اللَّهَ لَمْ يَقْصِمْ جَبَّارِي دَهْرٍ قَطُّ إِلَّا مِنْ بَعْدِ تَمْهِيلٍ وَ رَخَاءٍ وَ لَمْ يَجْبُرْ كَسْرَ عَظْمِ أَحَدٍ مِنَ الْأُمَمِ إِلَّا مِنْ بَعْدِ أَزْلٍ وَ بَلَاءٍ
(The book) ‘Al Irshad’ – Mas’adah Bin Sadaqah,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws addressed the people at Al-Medina. He-asws said after praising Allah-azwj and the extolling upon Him-azwj: ‘As for after, Allah-azwj did not Break any tyrant of a time except from after respite and relaxation, and did not Oblige the breaking of the bones of anyone from the community except from after the stumbles and the afflictions.
أَيُّهَا النَّاسُ وَ فِي دُونِ مَا اسْتَقْبَلْتُمْ مِنْ خَطْبٍ وَ اسْتَدْبَرْتُمْ مِنْ عَتْبٍ مُعْتَبَرٌ وَ مَا كُلُّ ذِي قَلْبٍ بِلَبِيبٍ وَ لَا كُلُّ ذِي سَمْعٍ بِسَمِيعٍ وَ لَا كُلُّ ذِي نَاظِرِ عَيْنٍ بِبَصِيرٍ أَلَا فَأَحْسِنُوا النَّظَرَ عِبَادَ اللَّهِ فِيمَا يَعْنِيكُمْ
O you people! And from besides what you receive from a sermon, and you realised from a significant reproach, and not everyone with a heart is reasonable, nor every one with an ear would listen, nor every one with a looking eye have insight. So, make good the looking, servants of Allah-azwj, in what concerns you.
ثُمَّ انْظُرُوا إِلَى عَرَصَاتِ مَنْ قَدْ أَبَادَهُ اللَّهُ بعلمه [بِعَمَلِهِ] كَانُوا عَلَى سُنَّةٍ مِنْ آلِ فِرْعَوْنَ أَهْلَ جَنَّاتٍ وَ عُيُونٍ وَ زُرُوعٍ وَ مَقامٍ كَرِيمٍ فَهَا هِيَ عَرْصَةُ الْمُتَوَسِّمِينَ وَ إِنَّها لَبِسَبِيلٍ مُقِيمٍ تُنْذِرُ مَنْ يأتها [نَابَهَا] مِنَ الثُّبُورِ بَعْدَ النَّضْرَةِ وَ السُّرُورِ وَ مُقِيلٌ مِنَ الْأَمْنِ وَ الْحُبُورِ
Then look at the plains. One whom Allah-azwj has Exterminated due to his knowledge (deeds), would be upon the way of the people of Pharaoh-la, people of the gardens and fountains they left (behind), [44:25] And plantations and noble places, [44:26]. So, there it is, a plain of the distinguishers, And it is on an enduring way [15:76]. A warning for the ones coming to its destruction after the bliss and the happiness, and a place from the security and the joy.
وَ لِمَنْ صَبَرَ مِنْكُمُ الْعَاقِبَةُ وَ لِلَّهِ عاقِبَةُ الْأُمُورِ فَوَاهاً لِأَهْلِ الْعُقُولِ كَيْفَ أَقَامُوا بِمَدْرَجَةِ السُّيُولِ وَ اسْتَضَافُوا غَيْرَ مَأْمُونٍ وَيْساً لِهَذِهِ الْأُمَّةِ الْجَائِرَةِ فِي قَصْدِهَا الرَّاغِبَةِ عَنْ رُشْدِهَا لَا يَقْتَفُونَ أَثَرَ نَبِيٍّ وَ لَا يَقْتَدُونَ بِعَمَلِ وَصِيٍّ وَ لَا يُؤْمِنُونَ بِغَيْبٍ وَ لَا يَرْعَوُونَ مِنْ عَيْبٍ
And from the one from you all who is patient is the end result, and for Allah-azwj is the end result of the matters. Alas for the people of intellects! How they are standing in the theatre of the torrents, and being hosted without security, and despair is for this tyrannical community in its desirous aims away from its rightful guidance. They are neither tracking the tracks of the Prophet-saww, nor are they being guided by the deeds of a successor-asws, nor are they believing in the unseen, nor recognising any faults.
كَيْفَ وَ مَفْزَعُهُمْ فِي الْمُبْهَمَاتِ إِلَى قُلُوبِهِمْ وَ كُلُّ امْرِئٍ مِنْهُمْ إِمَامُ نَفْسِهِ أَخَذَ مِنْهَا فِيمَا يَرَى بِعُرًى ثِقَاتٍ لَا يَأْلُونَ قَصْداً وَ لَنْ يَزْدَادُوا إِلَّا بُعْداً لِشِدَّةِ أُنْسِ بَعْضِهِمْ بِبَعْضِهِمْ وَ تَصْدِيقِ بَعْضِهِمْ بَعْضاً حِيَاداً كُلُّ ذَلِكَ عَمَّا وَرَّثَ الرَّسُولُ وَ نُفُوراً عَمَّا أُدِّيَ إِلَيْهِ مِنْ فَاطِرِ السَّمَاوَاتِ وَ الْأَرَضِينَ الْعَلِيمِ الْخَبِيرِ
How, and their panicking during the ambiguities is to their hearts, and every person from them is an imam himself. He takes from it among what he sees with confusing trust. Neither do they have an intended aim, and it will never increase them except in remoteness, due to the intensity of their love for each other, and their ratifying each other. All that is neutral from what the Rasool-saww left as inheritance, and an aversion from what leads to Him-azwj, from Origination of the skies and the earths, the Knower, the Informed.
فَهُمْ أَهْلُ عَشَوَاتٍ وَ كُهُوفُ شُبُهَاتٍ قَادَةُ حَيْرَةٍ وَ رِيبَةٍ مِمَّنْ وُكِّلَ إِلَى نَفْسِهِ فَاغْرَوْرَقَ فِي الْأَضَالِيلِ هَذَا وَ قَدْ ضَمِنَ اللَّهُ قَصْدَ السَّبِيلِ لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى مَنْ حَيَّ عَنْ بَيِّنَةٍ وَ إِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ
So, they are the people of the slums and caves of suspicion. Its guides are confused and in doubt from the one allocated to himself, and they submerged in these delusions, and Allah-azwj has Guaranteed the aim of the way: the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, and surely Allah is Hearing, Knowing [8:42].
فَيَا مَا أَشْبَهَهَا مِنْ أُمَّةٍ صَدَرَتْ عَنْ وَلَائِهَا وَ رَغِبَتْ عَنْ رُعَاتِهَا وَ يَا أَسَفاً أَسَفاً يَكْلِمُ الْقَلْبَ وَ يُدْمِنُ الْكَرْبَ مِنْ فَعَلَاتِ شِيعَتِنَا بَعْدَ مَهْلِكِي عَلَى قُرْبِ مَوَدَّتِهَا وَ تَأَشُّبِ أُلْفَتِهَا كَيْفَ يَقْتُلُ بَعْضُهَا بَعْضاً وَ تَحَوَّلَ أُلْفَتُهَا بُغْضاً
Oh, how resembling it is from a community which implemented about its friends, and desired about its citizens. And O regret! Regret each heart speaks of, and habitual of the worries from the deeds of our-asws Shias after being destroyed upon the worries of its cordiality, and mixture of its kindness. How they kill each other, and the transfer their kindness into its hatred.
فَلِلَّهِ الْأُسْرَةُ الْمُتَزَحْزِحَةُ غَداً عَنِ الْأَصْلِ الْمُخَيِّمَةُ بِالْفَرْعِ الْمُؤَمِّلَةُ الْفَتْحَ مِنْ غَيْرِ جِهَتِهِ الْمُتَوَكِّفَةُ الرَّوْحَ مِنْ غَيْرِ مَطْلَعِهِ كُلُّ حِزْبٍ مِنْهُمْ مُعْتَصِمٌ بِغُصْنٍ آخِذٌ بِهِ أَيْنَمَا مَالَ الْغُصْنُ مَالَ مَعَهُ
To Allah-azwj is the shifting of the families tomorrow from the original tents with the branches dictated by the conquest, from another aspect. The adjustment of the soul from another beginning. Each party from them with be holding fast to a branch taking with it wherever the branch inclines with it.
مَعَ أَنَّ اللَّهَ وَ لَهُ الْحَمْدُ سَيَجْمَعُهُمْ كَقَزَعِ الْخَرِيفِ وَ يُؤَلِّفُ بَيْنَهُمْ وَ يَجْعَلُهُمْ رُكَاماً كَرُكَامِ السَّحَابِ يَفْتَحُ اللَّهُ لَهُمْ أَبْوَاباً يَسِيلُونَ مِنْ مُسْتَشَارِهِمْ إِلَيْهَا كَسَيْلِ الْعَرِمِ حَيْثُ لَمْ تَسْلَمْ عَلَيْهِ قَارَةٌ وَ لَمْ تَمْنَعْ مِنْهُ أَكَمَةٌ وَ لَمْ يَرُدَّ رُكْنُ طَوْدٍ سَنَنَهِ
Along with the, Allah-azwj, and for Him-azwj is the Praise, will be Gathering them like the clouds of autumn and compile between them and Make them as heaps, like heaps of the clouds. Allah-azwj will Open doors for them. They will be flowing away from their advisers to it like the flood of Al-Arim when not even a mouse was safe upon it, and no mourning was prevented from it, and no corner returned to its ways.
يَغْرِسُهُمُ اللَّهُ فِي بُطُونِ أَوْدِيَةٍ يُسْلِكُهُمْ يَنابِيعَ فِي الْأَرْضِ يَنْفِي بِهِمْ عَنْ حُرُمَاتِ قَوْمٍ وَ يُمَكِّنُ لَهُمْ فِي دِيَارِ قَوْمٍ لِكَيْ لَا يَغْتَصِبُوا مَا غَصَبُوا يُضَعْضِعُ اللَّهُ بِهِمْ رُكْناً وَ يَنْقُضُ بِهِمْ عَلَى الْجَنْدَلِ مِنْ إِرَمَ وَ يَمْلَأُ مِنْهُمْ بُطْنَانَ الزَّيْتُونِ الْخِيَرَةُ بَلْ لِلَّهِ الْخِيَرَةُ وَ الْأَمْرُ جَمِيعاً.
Allah-azwj will Plant them in the bellies of the valleys, flowing them as springs in the earth, negating by them from the prohibitions of a people and enabling for them in the houses of a people, lest they do not usurp what they had usurped. Allah-azwj would Unhinge a pillar with them and breaks upon al-Jandal from Iram, and fill from them the interior of the choicest olives. But for Allah-azwj is the Choice and the Command altogether’’.[28]
29- ني، الغيبة للنعماني الْكُلَيْنِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لَمَّا بُويِعَ أَمِيرُ الْمُؤْمِنِينَ ع بَعْدَ مَقْتَلِ عُثْمَانَ صَعِدَ الْمِنْبَرَ وَ خَطَبَ خُطْبَةً ذَكَرَهَا يَقُولُ فِيهَا أَلَا إِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللَّهُ نَبِيَّكُمْ وَ الَّذِي بَعَثَهُ بِالْحَقِّ لَتُبَلْبَلُنَّ بَلْبَلَةً وَ لَتُغَرْبَلُنَّ غَرْبَلَةً حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلَاكُمْ وَ أَعْلَاكُمْ أَسْفَلَكُمْ وَ لَيَسْبِقَنَّ سَبَّاقُونَ كَانُوا قَصَّرُوا وَ لَيُقَصِّرَنَّ سَبَّاقُونَ كَانُوا سَبَقُوا
In (the book) ‘Al Ghayba’ of Al Numani – Al Kulayni, from Ali, from his father, from Ibn Mahboub, from Yaqoub Al Sarraj, and Ali Bin Raib,
‘From Abu Abdullah-asws having said: ‘When Amir Al-Momineen-asws was pledged allegiance to after the killing of Usman, he-asws ascended the pulpit and addressed a sermon saying in it: ‘Indeed! Your afflictions have returned to be like they were on the day Allah-azwj Sent your Prophet-saww. By the One-azwj Who Sent him-saww with the truth! You will be afflicted with afflictions, and sifted with a sifting until your bottom ones return to be your top ones, and your top ones to be your bottom ones, and the preceding ones who had been deficient would precede, and the deficient ones who had preceded would fall short.
وَ اللَّهِ مَا كَتَمْتُ وَشْمَةً وَ لَا كَذَبْتُ كِذْبَةً وَ لَقَدْ نُبِّئْتُ بِهَذَا الْمَقَامِ وَ هَذَا الْيَوْمِ.
By Allah-azwj! I-asws am neither concealing a fact nor am I-asws lying with a lie, and I-asws have been given the news of this place and this day!’’[29]
30- نهج، نهج البلاغة ذِمَّتِي بِمَا أَقُولُ رَهِينَةٌ وَ أَنَا بِهِ زَعِيمٌ إِنَّ مَنْ صَرَّحَتْ لَهُ الْعِبَرُ عَمَّا بَيْنَ يَدَيْهِ مِنَ الْمَثُلَاتِ حَجَرَهُ التَّقْوَى عَنْ تَقَحُّمِ الشُّبُهَاتِ
(The book) ‘Nahj (Al-Balagah)’ – (Ali-asws said): ‘It is my-asws guarantee with what I-asws am saying, a pledge, and I-asws am responsible of it. One to whom the lessons have declared to him about what is in front of him, from the examples, would be prevented by the piety from storming into the suspicions.
أَلَا وَ إِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللَّهُ نَبِيَّهُ لَهُ وَ لَتُسَاطُنَّ سَوْطَ الْقِدْرِ حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلَاكُمْ وَ أَعْلَاكُمْ أَسْفَلَكُمْ وَ لَيَسْبِقَنَّ سَابِقُونَ كَانُوا قَصَّرُوا وَ لَيُقَصِّرَنَّ سَبَّاقُونَ كَانُوا سَبَقُوا
Indeed! And the afflictions have returned like they used to be on the day Allah-azwj Sent His-azwj Prophet-saww. For it, the whips of the pot will turn until your bottom ones return to be your top ones, and your top ones to be your bottom ones, and the preceding ones will precede having been deficient before, and the preceding ones who had preceded would be deficient.
وَ اللَّهِ مَا كَتَمْتُ وَشْمَةً وَ لَا كَذَبْتُ كِذْبَةً وَ لَقَدْ نُبِّئْتُ بِهَذَا الْمَقَامِ وَ هَذَا الْيَوْمِ أَلَا وَ إِنَّ الْخَطَايَا خَيْلٌ شُمُسٌ حُمِلَ عَلَيْهَا أَهْلُهَا وَ خُلِعَتْ لُجُمُهَا فَتَقَحَّمَتْ بِهِمْ فِي النَّارِ
By Allah-azwj! I am neither concealing a fact nor am I-asws lying a lie, and I-asws had been given the news of this place and this day; and surely the sins are unruly horses carrying its people upon it, and their reins are loose and they plummet with them into the Fire.
أَلَا وَ إِنَّ التَّقْوَى مَطَايَا ذُلُلٌ حُمِلَ عَلَيْهَا أَهْلُهَا وَ أُعْطُوا أَزِمَّتَهَا فَأَوْرَدَتْهُمُ الْجَنَّةَ حَقٌّ وَ بَاطِلٌ وَ لِكُلٍّ أَهْلٌ فَلَئِنْ أَمِرَ الْبَاطِلُ لَقَدِيماً فَعَلَ وَ لَئِنْ قَلَّ الْحَقُّ لَرُبَّمَا وَ لَعَلَّ وَ لَقَلَّمَا أَدْبَرَ شَيْءٌ فَأَقْبَلَ.
Indeed! And surely the piety is a well-trained horse carrying its people upon it and they are given its reins, and they arrive with them to the Paradise. Truth and falsehood, and for each there are people. So, if the matter is false, then is has been done such since ancient times, and even if the truth was little, sometimes, and perhaps, and scarcely does a thing which has turned around, would return’’.[30]
31- نهج، نهج البلاغة وَ قَالَ ع وَ قَدْ قَالَ لَهُ طَلْحَةُ وَ الزُّبَيْرُ نُبَايِعُكَ عَلَى أَنَّا شُرَكَاؤُكَ فِي هَذَا الْأَمْرِ فَقَالَ ع لَا وَ لَكِنَّكُمَا شَرِيكَانِ فِي الْقُوَّةِ وَ الِاسْتِعَانَةِ وَ عَوْنَانِ عَلَى الْعَجْزِ وَ الْأَوَدِ.
(The book) ‘Nahj (Al-Balagah)’ – And he-asws said, and Talha and Al-Zubeyr had said to him, ‘We shall pledge allegiances to you-asws upon that we shall be your participants in this command’, so he-asws said: ‘No, but you are both participants in the strength and the assisting, and the supporting upon the difficulties and the afflictions’’.
وَ رَوَى ابْنُ أَبِي الْحَدِيدِ أَنَّهُ قَالَ فِي جَوَابِهِمَا أَمَّا الْمُشَارَكَةُ فِي الْخِلَافَةِ فَكَيْفَ يَكُونُ ذَلِكَ وَ هَلْ يَصِحُّ أَنْ يُدَبِّرَ أَمْرَ الرَّعِيَّةِ إِمَامَانِ وَ هَلْ يَجْمَعُ السَّيْفَانِ وَيْحَكَ فِي غِمْدٍ.
And it has been reported by Ibn Abi Al-Hadeed, ‘He-asws said regarding both their needs (of Talha and Al-Zubeyr): ‘As for the participation in the caliphate, how can that happen to be, and is it correct for two leaders to manage the affairs of the citizens, and can two sword be together in one sheath? Woe be unto you!’’[31]
32- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع لَمَّا عُوتِبَ عَلَى التَّسْوِيَةِ فِي الْعَطَاءِ أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ وَ اللَّهِ لَا أَطُورُ بِهِ مَا سَمَرَ سَمِيرٌ وَ مَا أَمَّ نَجْمٌ فِي السَّمَاءِ نَجْماً لَوْ كَانَ الْمَالُ لِي لَسَوَّيْتُ بَيْنَهُمْ فَكَيْفَ وَ إِنَّمَا الْمَالُ لَهُمْ فَكَيْفَ وَ إِنَّمَا الْمَالُ مَالُ اللَّهِ
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws, when he-asws faulted upon the equalisation regarding the awards: ‘Are you instructing me-asws that I-asws should seek the help with the tyranny among the ones I-asws am ruling upon? By Allah-azwj! I-asws will not promote upon it for as long as the world is turning and a star leads to a star in the sky. If the wealth was mine-asws, I-asws would have equalised between them, so how can it be, and rather the wealth is wealth of Allah-azwj’.
ثُمَّ قَالَ ع أَلَا وَ إِنَّ إِعْطَاءَ الْمَالِ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ يَرْفَعُ صَاحِبَهُ فِي الدُّنْيَا وَ يَضَعُهُ فِي الْآخِرَةِ وَ يُكْرِمُهُ فِي النَّاسِ وَ يُهِينُهُ عِنْدَ اللَّهِ وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَمَهُ اللَّهُ شُكْرَهُمْ وَ كَانَ لِغَيْرِهِ وُدُّهُمْ فَإِنْ زَلَّتْ بِهِ النَّعْلُ يَوْماً فَاحْتَاجَ إِلَى مَعُونَتِهِمْ فَشَرُّ خَدِينٍ وَ أَلْأَمُ خَلِيلٍ.
Then he-asws said: ‘Indeed! And giving the wealth in other than its right is a wastefulness and extravagance, and it raises its perpetrator in the word and lowers him in the Hereafter, and honours him among the people and disgraces him in the Presence of Allah-azwj, and a person would not place his wealth in other than its right and with other than its rightful ones, except Allah-azwj would Deprive him of their gratefulness, and their love would be for others. So, if one days his slipper slips with him and he is needy to their assistance, they would be the evilest comrades and ignoble friends’’.[32]
33- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع لَمْ تَكُنْ بَيْعَتُكُمْ إِيَّايَ فَلْتَةً وَ لَيْسَ أَمْرِي وَ أَمْرُكُمْ وَاحِداً إِنِّي أُرِيدُكُمْ لِلَّهِ وَ أَنْتُمْ تُرِيدُونَنِي لِأَنْفُسِكُمْ
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws: ‘Their (Talha and Al-Zubeyr) allegiance to me-asws did not happen to be a slip, and it isn’t so that my-asws matter and your matter is one. I-asws want you all for the Sake of Allah-azwj and you are wanting me-asws for yourselves.
أَيُّهَا النَّاسُ أَعِينُونِي عَلَى أَنْفُسِكُمْ وَ ايْمُ اللَّهِ لَأُنْصِفَنَّ الْمَظْلُومَ وَ لَأَقُودَنَّ الظَّالِمَ بِخِزَامَتِهِ حَتَّى أُورِدَهُ مَنْهَلَ الْحَقِّ وَ إِنْ كَانَ كَارِهاً.
O you people! Assist me-asws upon your own selves, and I-asws swear by Allah-azwj, I-asws shall dispense fairness to the oppressed and I-asws shall pull the oppressor by his nostrils until I-asws drag him to the spring of truth, and even if he was averse (to it)’’.[33]
34- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع كَلَّمَ بِهِ طَلْحَةَ وَ الزُّبَيْرَ بَعْدَ بَيْعَتِهِ لِلْخِلَافَةِ وَ قَدْ عَتَبَا [عَلَيْهِ] مِنْ تَرْكِ مَشُورَتِهِمَا وَ الِاسْتِعَانَةِ فِي الْأُمُورِ بِهِمَا لَقَدْ نَقَمْتُمَا يَسِيراً وَ أَرْجَأْتُمَا كَثِيراً
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws having spoken to Talha and Al-Zubeyr with it after his-asws allegiance for caliphate, and they had faulted upon him-asws for having neglecting consulting them both and the assisting in the affairs with them: ‘You are both frowning over a few things and are avoiding the more.
أَلَا تُخْبِرَانِي أَيُّ شَيْءٍ لَكُمَا فِيهِ حَقٌّ دَفَعْتُكُمَا عَنْهُ وَ أَيُّ قَسْمٍ اسْتَأْثَرْتُ عَلَيْكُمَا بِهِ أَمْ أَيُّ حَقٍّ رَفَعَهُ إِلَيَّ أَحَدٌ مِنَ الْمُسْلِمِينَ ضَعُفْتُ عَنْهُ أَمْ جَهِلْتُهُ أَمْ أَخْطَأْتُ بَابَهُ
Indeed, informing me-asws! Which thing of yours was a right in it I-asws have pushed you two away from it? And which distribution have I-asws preferred myself-asws over you two with it? Or which right has anyone from the Muslims raised to me-asws, I-asws was weak about it, or was ignorant of it, or mistaken its door?
وَ اللَّهِ مَا كَانَتْ لِي فِي الْخِلَافَةِ رَغْبَةٌ وَ لَا فِي الْوِلَايَةِ إِرْبَةٌ وَ لَكِنَّكُمْ دَعَوْتُمُونِي إِلَيْهَا وَ حَمَلْتُمُونِي عَلَيْهَا فَلَمَّا أَفْضَتْ إِلَيَّ نَظَرْتُ إِلَى كِتَابِ اللَّهِ وَ مَا وَضَعَ لَنَا وَ أَمَرَنَا بِالْحُكْمِ بِهِ فَاتَّبَعْتُهُ وَ مَا اسْتَسَنَّ النَّبِيُّ ص فَاقْتَدَيْتُهُ
By Allah-azwj! There was no desire for me-asws regarding the caliphate, nor regarding the governance, but you two invited me-asws to it and carried me-asws upon it. When it came to me-asws, I-asws looked into the Book of Allah-azwj and what has been placed for us, and our matters with the Judgment with it, and I-asws followed it, and whatever the Prophet-saww had shown the way, I-asws followed him-saww.
فَلَمْ أَحْتَجْ فِي ذَلِكَ إِلَى رَأْيِكُمَا وَ لَا رَأْيِ غَيْرِكُمَا وَ لَمْ يَقَعْ حُكْمٌ جَهِلْتُهُ فَأَسْتَشِيرَكُمَا وَ إِخْوَانِي مِنَ الْمُسْلِمِينَ وَ لَوْ كَانَ ذَلِكَ لَمْ أَرْغَبْ عَنْكُمَا وَ لَا عَنْ غَيْرِكُمَا
I-asws was not needy during that to your views, nor the views of others, and there did not occur any decision I-asws was ignorant of, so I-asws would consult you both and my-asws brethren from the Muslims; and had it been that, I-asws would not had turned away from you nor from others.
وَ أَمَّا مَا ذَكَرْتُمَا مِنْ أَمْرِ الْأُسْوَةِ فَإِنَّ ذَلِكَ أَمْرٌ لَمْ أَحْكُمْ أَنَا فِيهِ بِرَأْيِي وَ لَا وَلِيتُهُ هَوًى مِنِّي بَلْ وَجَدْتُ أَنَا وَ أَنْتُمَا مَا جَاءَ بِهِ رَسُولُ اللَّهِ ص قَدْ فُرِغَ مِنْهُ فَلَمْ أَحْتَجْ إِلَيْكُمَا فِيمَا قَدْ فَرَغَ اللَّهُ مِنْ قَسْمِهِ وَ أَمْضَى فِيهِ حُكْمَهُ
And as for what you two mentioned from the matter of equality, that is a matter I-asws did not decide regarding it with my-asws opinion, nor was it decided by a whim from me-asws, but I-asws and you both have found what Rasool-Allah-saww has come with, having decided from it. So, I-asws was not needy to you both regarding what Allah-azwj had already Decided from its distribution and I-asws accomplished His-azwj Judgment regarding it.
فَلَيْسَ لَكُمَا وَ اللَّهِ عِنْدِي وَ لَا لِغَيْرِكُمَا فِي هَذَا عُتْبَى أَخَذَ اللَّهُ بِقُلُوبِكُمْ وَ قُلُوبِنَا إِلَى الْحَقِّ وَ أَلْهَمَنَا وَ إِيَّاكُمُ الصَّبْرَ رَحِمَ اللَّهُ رَجُلًا رَأَى حَقّاً فَأَعَانَ عَلَيْهِ أَوْ رَأَى جَوْراً فَرَدَّهُ وَ كَانَ عَوْناً بِالْحَقِّ عَلَى صَاحِبِهِ.
By Allah-azwj! There isn’t for you two and share in my-asws presence, nor for others in this. May Allah-azwj Take your hearts and our hearts to the truth and Inspire us and you all with the patience. May Allah-azwj have Mercy on a man who sees a truth and supports upon it, or sees a tyranny and rejects it, and he would be a supporter with the truth against his companion’’.[34]
35- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع فِي وَصْفِ بَيْعَتِهِ بِالْخِلَافَةِ وَ بَسَطْتُمْ يَدِي فَكَفَفْتُهَا وَ مَدَدْتُمُوهَا فَقَبَضْتُهَا ثُمَّ تَدَاكَكْتُمْ عَلَيَّ تَدَاكَّ الْإِبِلِ الْهِيمِ عَلَى حِيَاضِهَا يَوْمَ وُرُودِهَا حَتَّى انْقَطَعَتِ النَّعْلُ وَ سَقَطَتِ الرِّدَاءُ وَ وُطِئَ الضَّعِيفُ وَ بَلَغَ مِنْ سُرُورِ النَّاسِ بِبَيْعَتِهِمْ إِيَّايَ أَنِ ابْتَهَجَ بِهَا الصَّغِيرُ وَ هَدَجَ إِلَيْهَا الْكَبِيرُ وَ تَحَامَلَ نَحْوَهَا الْعَلِيلُ وَ حَسَرَتْ إِلَيْهَا الْكِعَابُ.
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws in describing his-asws allegiance with the caliphate: ‘And they spread out my-asws hand, but I-asws restrained it, and they extended it, but I-asws withheld it. Then you all thronged upon me-asws like the thronging of the thirsty camels upon their watering troughs on the day they arrive (from the desert), to the extent that the slipper was broken, and the cloak fell off, and the weak one was trampled, and the cheerfulness of the people due to their pledging allegiances to me-asws reached such that the young rejoiced and the elderly hobbled to it, and the sick ones were carried to it, and the adolescent girls ran around without veils’’.[35]
36- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع يَعْنِي بِهِ الزُّبَيْرَ فِي حَالٍ اقْتَضَتْ ذَلِكَ يَزْعُمُ أَنَّهُ قَدْ بَايَعَ بِيَدِهِ وَ لَمْ يُبَايِعْ بِقَلْبِهِ فَقَدْ أَقَرَّ بِالْبَيْعَةِ وَ ادَّعَى الْوَلِيجَةَ فَلْيَأْتِ عَلَيْهَا بِأَمْرٍ يُعْرَفُ وَ إِلَّا فَلْيَدْخُلْ فِيمَا خَرَجَ مِنْهُ.
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws, meaning by it Al-Zubeyr in a state of demand: ‘That one claims that he had pledged allegiance by his hand and did not pledge by his heart. So, he has acknowledged with the allegiance and he has claimed the inner thoughts. Let him come with a matter (justification) upon it to be recognised, or else he should enter into what (allegiance) he has come out from’’.[36]
37- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع وَ قَدْ أَرْعَدُوا وَ أَبْرَقُوا وَ مَعَ هَذَيْنِ الْأَمْرَيْنِ الْفَشَلُ وَ لَسْنَا نُرْعِدُ حَتَّى نُوقِعَ وَ لَا نُسِيلُ حَتَّى نُمْطِرَ.
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws: ‘And they (at the battle of the camel) had thundered and flashed (like lightning), and with these two matters is the cowardice, and we do not thunder until we fall (upon the enemy), nor do we flow until we rain (on them)’’.[37]
38- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع أَلَا وَ إِنَّ الشَّيْطَانَ قَدْ جَمَعَ حِزْبَهُ وَ اسْتَجْلَبَ خَيْلَهُ وَ رَجِلَهُ وَ إِنَّ مَعِي لَبَصِيرَتِي مَا لَبَسْتُ عَلَى نَفْسِي وَ لَا لُبِسَ عَلَيَّ وَ ايْمُ اللَّهِ لَأُفْرِطَنَّ لَهُمْ حَوْضاً أَنَا مَاتِحُهُ لَا يَصْدُرُونَ عَنْهُ وَ لَا يَعُودُونَ إِلَيْهِ.
(The book) ‘Nahj (Al-Balagah)’ – And from a sermon of his-asws: ‘Indeed! And the Satan-la has gathered his-la party, and lured his-la cavalry and his-la infantry, and with me-asws is my-asws insight. Neither have I-asws deceived myself-asws nor have I-asws been deceived against, and I-asws swear by Allah-azwj, I-asws shall overflow such a fountain (of war) for them, I-asws would be its drawer (of its direction). They will neither (be able to) turn away from it nor arrive to it’’.[38]
39- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع أَلَا وَ إِنَّ الشَّيْطَانَ قَدْ ذَمَّرَ حِزْبَهُ وَ اسْتَجْلَبَ جَلَبَهُ لِيَعُودَ الْجَوْرُ إِلَى أَوْطَانِهِ وَ يَرْجِعَ الْبَاطِلُ فِي نِصَابِهِ
(The book) ‘Nahj (Al-Balagah)’ – ‘Indeed! And the Satan-la has instigated his-la party, and lured his-la attractions in order to return the tyranny to its homelands, and return the falsehood in its spot.
وَ اللَّهِ مَا أَنْكَرُوا عَلَيَّ مُنْكَراً وَ لَا جَعَلُوا بَيْنِي وَ بَيْنَهُمْ نَصَفاً وَ إِنَّهُمْ لَيَطْلُبُونَ حَقّاً هُمْ تَرَكُوهُ وَ دَماً هُمْ سَفَكُوهُ فَلَئِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِنَّ لَهُمْ لَنَصِيبَهُمْ مِنْهُ وَ لَئِنْ كَانُوا وَلُوهُ دُونِي فَمَا التَّبِعَةُ إِلَّا عِنْدَهُمْ وَ إِنَّ أَعْظَمَ حُجَّتِهِمْ لَعَلَى أَنْفُسِهِمْ
By Allah-azwj! They have not denied upon me a (justifiable) denial, nor have they made fairness to be between me-asws and them, and they are seeking a right which they themselves had neglected, and a blood (of Usman) which they themselves have spilt. If I-asws was a participant in it, then for them (as well) is their share from it, and if they were in charge of it besides me-asws. Thus, there is no responsibility except with them, and that the greatest of their arguments is upon their own selves.
يَرْتَضِعُونَ أُمّاً قَدْ فَطَمَتْ وَ يُحْيُونَ بِدْعَةً قَدْ أُمِيتَتْ يَا خَيْبَةَ الدَّاعِي مَنْ دَعَا وَ إِلَى مَا أُجِيبَ وَ إِنِّي لَرَاضٍ بِحُجَّةِ اللَّهِ تَعَالَى عَلَيْهِمْ وَ عِلْمِهِ فِيهِمْ
They are breastfeeding from a mother who has to wean (run dry of milk), and innovation which had already died. Oh! The disappointment of the caller and what he calls to and I-asws am pleased with the Argument of Allah-azwj the Exalted against them and His-azwj Knowledge regarding them.
فَإِنْ أَبَوْا أَعْطَيْتُهُمْ حَدَّ السَّيْفِ وَ كَفَى بِهِ شَافِياً مِنَ الْبَاطِلِ وَ نَاصِراً لِلْحَقِّ وَ مِنَ الْعَجَبِ بَعْثُهُمْ إِلَيَّ أَنْ أَبْرُزَ لِلطِّعَانِ وَ أَنْ أَصْبِرَ لِلْجِلَادِ
If they both refuse, I-asws shall give them the edge of the sword and suffice them with it, being a healing from the falsehood and a helper of the truth. And from the strangeness is their sent a message to me-asws that I-asws should go out for duelling with the stabbing (with the spears), and that I-asws should be patient for the executioners.
هَبِلَتْهُمُ الْهَبُولُ لَقَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرْهَبُ بِالضَّرْبِ وَ إِنِّي لَعَلَى يَقِينٍ مِنْ رَبِّي وَ غَيْرِ شُبْهَةٍ مِنْ دِينِي.
May the mourners mourn them as they have, and I-asws will not be threatened with the war nor am I-asws afraid of the striking (of the swords) and I-asws am upon the conviction from my-asws Lord-azwj and without any doubts from my-asws Religion’’.[39]
40 – أَقُولُ: قَالَ ابْنُ مِيثَمٍ رَحِمَهُ اللَّهُ بَعْدَ إِيرَادِ تِلْكَ الْفِقَرَاتِ أَكْثَرُ هَذَا الْفَصْلِ مِنَ الْخُطْبَةِ الَّتِي ذَكَرْنَا أَنَّهُ ع خَطَبَهَا حِينَ بَلَغَهُ أَنَّ طَلْحَةَ وَ الزُّبَيْرَ خَلَعَا بَيْعَتَهُ وَ فِيهِ زِيَادَةٌ وَ نُقْصَانٌ وَ نَحْنُ نُورِدُهَا بِتَمَامِهَا وَ هِيَ بَعْدَ حَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ وَ الصَّلَاةِ عَلَى رَسُولِهِ-
I (Majlisi) am saying, ‘Ibn Maysam said after intending those sentences, ‘Most of the sermon which we mentioned that he-asws addressed it when it reached him-asws than Talha and Al-Zubeyr had broken his-asws allegiance, and in it is an increase and a reduction, and we are referring it in its complete form, and if it as he-asws had praised Allah-azwj and extolled upon Him-azwj and the Salawaat upon His-azwj Rasool-saww:
أَيُّهَا النَّاسُ إِنَّ اللَّهَ افْتَرَضَ الْجِهَادَ فَعَظَّمَهُ وَ جَعَلَهُ نُصْرَتَهُ وَ نَاصِرَهُ وَ اللَّهِ مَا صَلَحَتْ دِينٌ وَ لَا دُنْيَا إِلَّا بِهِ وَ قَدْ جَمَعَ الشَّيْطَانُ حِزْبَهُ وَ اسْتَجْلَبَ خَيْلَهُ وَ مَنْ أَطَاعَهُ لِيَعُودَ لَهُ دِينُهُ وَ سُنَّتُهُ وَ [خُدَعُهُ]
‘O you people! Allah-azwj has Obligated the Jihad, so revere it, and Made it for His-azwj help and His-azwj helpers. By Allah-azwj! Neither can the Religion nor the world be corrected except by it. And the Satan-la has gathered his-la party and instigated his-la cavalry, and one who obeys him-la, he-la would return his religion for him, and his ways and deceive him.
وَ قَدْ رَأَيْتُ أُمُوراً قَدْ تَمَخَّضَتْ وَ اللَّهِ مَا أَنْكَرُوا عَلَيَّ مُنْكَراً وَ لَا جَعَلُوا بَيْنِي وَ بَيْنَهُمْ نَصَفاً وَ إِنَّهُمْ لَيَطْلُبُونَ حَقّاً تَرَكُوهُ وَ دَماً سَفَكُوهُ
And I-asws have seen matters to have churned. By Allah-azwj! They are not denying any (justifiable) denial upon me-asws, nor are they making fairness to be between me-asws and them, and they are seeking a right which they themselves have neglected it, and blood (of Usman) which they themselves have spilt.
فَإِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِنَّ لَهُمْ لَنَصِيبَهُمْ مِنْهُ وَ إِنْ كَانُوا لَوَلُوهُ دُونِي فَمَا الطَّلِبَةُ إِلَّا قِبَلَهُمْ وَ إِنَّ أَوَّلَ عَدْلِهِمْ لَعَلَى أَنْفُسِهِمْ وَ لَا أَعْتَذِرُ مِمَّا فَعَلْتُ وَ لَا أَتَبَرَّأُ مِمَّا صَنَعْتُ
So, if I-asws was their participant in it, then for them is their share in it, and if they have been in charge of it besides me-asws, then there is no responsibility except from their direction, and the first justice is against their own selves, and there is no excuse from what they have done, nor do I-asws disavow from what has been done.
وَ إِنَّ مَعِي لَبَصِيرَتِي مَا لَبَسْتُ وَ لَا لُبِسَ عَلَيَّ وَ إِنَّهَا لَلْفِئَةُ الْبَاغِيَةُ فِيهَا الْحَمُّ وَ الْحُمَّةُ طَالَتْ جَلَبَتُهَا وَ انْكَفَّتْ جُونَتُهَا لَيَعُودَنَّ الْبَاطِلُ إِلَى نِصَابِهِ يَا خَيْبَةَ الدَّاعِي لَوْ قِيلَ مَا أَنْكَرَ مِنْ ذَلِكَ وَ مَا إِمَامُهُ وَ فِيمَنْ سُنَنُهُ [وَ فِيمَا سُنَّتُهُ]
And with me-asws is my-asws insight. Neither have I-asws deceived nor have I-asws been deceived upon, and it is a rebel group wherein is the heat and the hot geyser. Its cravings are prolonged, and its reservoir has shrunk. They will return the falsehood to is spot. Oh! How disappointing is the caller! If only he had said what he has denied from that and who his Imam-asws is, and regarding who is his way.
وَ اللَّهِ إِذاً لَزَاحَ الْبَاطِلُ عَنْ نِصَابِهِ وَ انْقَطَعَ لِسَانُهُ وَ مَا أَظُنُّ الطَّرِيقَ لَهُ فِيهِ وَاضِحٌ حَيْثُ نَهَجَ وَ اللَّهِ مَا تَابَ مَنْ قَتَلُوهُ قَبْلَ مَوْتِهِ وَ لَا تَنَصَّلَ عَنْ خَطِيئَتِهِ وَ مَا اعْتَذَرَ إِلَيْهِمْ فَعَذَّرُوهُ وَ لَا دَعَا فَنَصَرُوهُ
By Allah-azwj! Then the falsehood will be dislodged from its spot, and its tongue will be cut off, and I-asws do not think there is any path for him in it any clearer when it is approached. By Allah-azwj! He (Usman) did not repent before they killed him, before his death, nor did he disclaim from his sins, nor did he offer any excuses to them, so they could have excused him, nor did he call so they could have helped him.
وَ ايْمُ اللَّهِ لَأُفْرِطَنَّ لَهُمْ حَوْضاً أَنَا مَاتِحُهُ لَا يَصْدُرُونَ عَنْهُ بِرِيٍّ وَ لَا يَعُبُّونَ حُسْوَةً أَبَداً وَ إِنَّهَا لَطَيِّبَةٌ نَفْسِي بِحُجَّةِ اللَّهِ عَلَيْهِمْ وَ عِلْمِهِ فِيهِمْ
And I-asws sear by Allah-azwj! I-asws shall fill up such a fountain (of war) for them, I-asws shall be its drawer (of its direction). They will neither (be able to) turn away from it in the wilderness nor with they be (able to) nibble its sweetness, ever! It has made me-asws feel good of myself-asws by the Argument of Allah-azwj against them and His-azwj knowledge regarding them.
وَ إِنِّي دَاعِيهِمْ فَمُعَذِّرٌ إِلَيْهِمْ فَإِنْ تَابُوا وَ قَبِلُوا وَ أَجَابُوا وَ أَنَابُوا فَالتَّوْبَةُ مَبْذُولَةٌ وَ الْحَقُّ مَقْبُولٌ وَ لَيْسَ عَلَيَّ كَفِيلٌ وَ إِنْ أَبَوْا أَعْطَيْتُهُمْ حَدَّ السَّيْفِ وَ كَفَى بِهِ شَافِياً مِنْ بَاطِلٍ وَ نَاصِراً لِمُؤْمِنٍ
And I-asws am calling them, and they can be excuse if they were to repent, and accept, and answer, and be penitent, then the repentance is applicable and the truth is acceptable, and there isn’t any guarantor upon me-asws. And if they were to refuse, I-asws shall give them the edge of the sword and suffice with it as a healer from falsehood, and a helpers for the Momin.
وَ مَعَ كُلِّ صَحِيفَةٍ شَاهِدُهَا وَ كَاتِبُهَا وَ اللَّهِ إِنَّ الزُّبَيْرَ وَ طَلْحَةَ وَ عَائِشَةَ لَيَعْلَمُونَ أَنِّي عَلَى الْحَقِّ وَ هُمْ مُبْطِلُونَ.
And with every Book there are its witnesses and it scribes. By Allah-azwj! Al-Zubeyr, and Talha, and Ayesha are knowing that I-asws am upon the truth and they are falsified’’.[40]
روى الطبري في تاريخه أن عليا كان في ماله بخيبر لما أراد الناس حصر عثمان فقدم المدينة و الناس مجتمعون على طلحة في داره فبعث عثمان إليه يشكو أمر طلحة فقال أنا أكفيكه
And it is reported by Al-Tabari in his history (not a Hadith), ‘Ali-asws was in his-asws wealth at Khyber when the people intended to besiege Usman. He-asws arrived at Al-Medina and the people had united upon Talha in his house. Usman sent a message to him-asws complaining of the affairs of Talha. He-asws said: ‘I-asws shall suffice him’.
فانطلق إلى دار طلحة و هي مملوءة بالناس فقال له يا طلحة ما هذا الأمر الذي صنعت بعثمان فقال طلحة يا أبا الحسن أبعد أن مس الحزام الطبيين.
He-asws went to the house of Talha, and it was filled with people. He-asws said to him: ‘O Talha! What is this matter which you are doing with Usman?’ Talha said, ‘O Abu Al Hassan-asws! Move away from touching the belt of the physicians’.
فانصرف علي ع إلى بيت المال فأمر بفتحه فلم يجدوا المفتاح فكسر الباب و فرق ما فيه على الناس فانصرفوا من عند طلحة حتى بقي وحده
Ali-asws left to go to the public treasury and ordered with its opening, but they could not find the key. He-asws broke the door and distributed whatever was in it upon the people, and they dispersed from the presence of Talha until he remained alone.
فسر عثمان بذلك و جاء طلحة إلى عثمان فقال له يا أمير المؤمنين إني أردت أمرا فحال الله بيني و بينه و قد جئتك تائبا فقال و الله ما جئت تائبا و لكن جئت مغلوبا الله حسيبك يا طلحة.
Usman was cheered by that and Talha came to Usman and said to him, ‘O commander of the faithful! I intended a matter but Allah-azwj Blocked between me and it, and I have come to you repentant’. He said, ‘By Allah-azwj! You have not come repentant, but you have come after Allah-azwj Defeated your nobility, O Talha!’’[41] (Non-Shia source)
و روى الطبري أيضا أنه كان لعثمان على طلحة خمسون ألفا فقال له طلحة يوما قد تهيأ مالك فاقبضه فقال هو لك معونة على مروتك
And it is reported by Al-Tabari as well, ‘There used to be a (debt) for Usman upon Talha of fifty thousand. Talha said to him one day, ‘I have kept ready your wealth, so I shall fulfil it’. He said, ‘It is for you as an assistance upon you’.
فلما حصر عثمان قال علي ع لطلحة أنشدك الله إلا كففت عن عثمان فقال لا و الله حتى تعطي بنو أمية الحق من أنفسها فكان علي بعد ذلك يقول لحا الله ابن الصعبة أعطاه عثمان مثل ما أعطاه و فعل به ما فعل.
When Usman was besieged, Ali-asws said to Talha: ‘I-asws adjure you with Allah-azwj, if you could refrain from Usman’. He said, ‘No, by Allah-azwj, until the clan of Umayya gives the rights from their own selves’. After that, Ali-asws was saying: ‘May Allah-azwj Curse the son of difficult ones! Usman had given him the like what he had given him, and he did what had been done with him’’.[42]
و روي أن الزبير لما برز لعلي ع يوم الجمل قال له ما حملك يا أبا عبد الله على ما صنعت قال أطلب بدم عثمان فقال له أنت و طلحة وليتماه و إنما توبتك من ذلك أن تقدم نفسك و تسلمها إلى ورثته.
And it is reported that Al-Zubeyr, when he came out for duel to Ali-asws on the day of (battle of) Jamal, he-asws said to him: ‘O servant of Allah-azwj! What carried you upon what you did?’ He said, ‘I seek the blood of Usman’. He-asws said to him: ‘You are Talha were in-charge of it, and rather your repentance is that you should forward yourself and submit it to his (Usman’s) inheritors’’.[43] (Non-Shia source)
41- أَقُولُ قَالَ ابْنُ أَبِي الْحَدِيدِ رَوَى أَبُو مِخْنَفٍ عَنْ مُسَافِرِ بْنِ عَفِيفِ بْنِ أَبِي الْأَخْنَسِ قَالَ: لَمَّا رَجَعَتْ رُسُلُ عَلِيٍّ ع مِنْ عِنْدِ طَلْحَةَ وَ الزُّبَيْرِ وَ عَائِشَةَ يُؤْذِنُونَهُ بِالْحَرْبِ قَامَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى رَسُولِهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنِّي قَدْ رَاقَبْتُ هَؤُلَاءِ الْقَوْمَ كَيْ يَرْعَوُوا أَوْ يَرْجِعُوا وَ وَبَّخْتُهُمْ بِنَكْثِهِمْ وَ عَرَّفْتُهُمْ بَغْيَهُمْ
I (Majlisi) am saying, ‘Ibn Abi Al Hadeed said, ‘It is reported by Abu Mikhnaf, from Musafir Bin Afeef Bin Abin Al Ahnas who said,
‘When the messenger of Ali-asws returned from the presence of Talha and Al-Zubeyr and Ayesha proclaiming to him-asws with the war, he-asws stood up and praised Allah-azwj and extolled upon Him-asws and sent Salawaat upon His-azwj Rasool-saww, then said: ‘O you people! I have been watching this group whether they are desisting or returning, and I-asws had rebuked them due to their having broken (the allegiance) and you recognised their rebellion.
فَلَمْ يَسْتَجِيبُوا وَ قَدْ بَعَثُوا إِلَيَّ أَنْ أَبْرُزَ لِلطِّعَانِ وَ أَصْبِرَ لِلْجِلَادِ إِنَّمَا تُمَنِّيكَ نَفْسُكَ أَمَانِيَّ الْبَاطِلِ وَ تَعِدُكَ الْغُرُورَ أَلَا هَبِلَتْهُمُ الْهَبُولُ لَقَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرْهَبُ بِالضَّرْبِ وَ لَقَدْ أَنْصَفَ الْقَارَةَ
But, they did not respond and they have sent a message to me-asws that I-asws should come out for duel of the stabbings (with the spear) and be patient for the executioners. But rather. But you self has wished for the false wishes and you prepared the deception. Indeed! The mourners shall mourn as they used to, and I-asws will not be threatened with the war now am I-asws afraid of the striking (of the swords), and I-asws have been fair to one and all.
مَنْ رَامَاهَا فَلْيُرْعِدُوا وَ لْيُبْرِقُوا فَقَدْ رَأَوْنِي قَدِيماً وَ عَرَفُوا نِكَايَتِي فَقَدْ رَأَوْنِي أَنَا أَبُو الْحَسَنِ الَّذِي فَلَلْتُ حَدَّ الْمُشْرِكِينَ وَ فَرَّقْتُ جَمَاعَتَهُمْ وَ بِذَلِكَ الْقَلْبِ أَلْقَى عَدُوِّيَ الْيَوْمَ وَ إِنِّي لَعَلَى مَا وَعَدَنِي رَبِّي مِنَ النَّصْرِ وَ التَّأْيِيدِ وَ عَلَى يَقِينٍ مِنْ أَمْرِي وَ فِي غَيْرِ شُبْهَةٍ مِنْ دِينِي
One who throws it (spear), so let him thunder and flash, so they have seen me-asws before, and they do recognise my-asws annoyance. They have seen me-asws. I-asws am Abu Al-Hassan-asws who split the forces of the Polytheists and divided their communities, and with that overturning I-asws shall throw my-asws enemies today, and I-asws am upon what my-asws Lord-azwj has Promised me-asws of the Help and the Assistance, and upon a conviction of my-asws matter and without any doubts in my-asws Religion.
أَيُّهَا النَّاسُ إِنَّ الْمَوْتَ لَا يَفُوتُهُ الْمُقِيمُ وَ لَا يُعْجِزُهُ الْهَارِبُ لَيْسَ عَنِ الْمَوْتِ مَحِيدٌ وَ لَا مَحِيصٌ مَنْ لَمْ يُقْتَلْ مَاتَ وَ إِنَّ أَفْضَلَ الْمَوْتِ الْقَتْلُ
O you people! The death cannot be escaped from, nor can the fleer frustrate it. There is neither anything to limit from the death nor any getting away. One who does not get killed will die, and the superior death is being killed.
وَ الَّذِي نَفْسُ عَلِيٍّ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ أَهْوَنُ مِنْ مَوْتَةٍ وَاحِدَةٍ عَلَى الْفِرَاشِ اللَّهُمَّ إِنَّ طَلْحَةَ نَكَثَ بَيْعَتِي وَ أَلَّبَ عَلَى عُثْمَانَ حَتَّى قَتَلَهُ ثُمَّ عَضَهَنِي بِهِ وَ رَمَانِي اللَّهُمَّ فَلَا تُمْهِلْهُ
By the One-azwj is Whose Hand is the soul of Ali-asws! A thousand strikes with the sword, is easier than one death upon the bed. O Allah-azwj! Talha has broken my-asws allegiance and rallied against Usman until he killed him. Then he bit me-asws with it and accused me-asws. O Allah-azwj! Do not respite him!
اللَّهُمَّ إِنَّ الزُّبَيْرَ قَطَعَ رَحِمِي وَ نَكَثَ بَيْعَتِي وَ ظَاهَرَ عَلَيَّ عَدُوِّي فَاكْفِنِيهِ الْيَوْمَ بِمَا شِئْتَ.
O Allah-azwj! Al-Zubeyr cut off my-asws relationship and broke my-asws allegiance and supported my-asws enemies against me-asws, so Suffice him today with whatever You-azwj so Desire’’.[44] (Non-Shia source)
42- قَالَ وَ رَوَى أَبُو الْحَسَنِ الْمَدَائِنِيُّ عَنْ عَبْدِ اللَّهِ بْنِ جُنَادَةَ قَالَ: قَدِمْتُ مِنَ الْحِجَازِ أُرِيدُ الْعِرَاقَ فِي أَوَّلِ إِمَارَةِ عَلِيٍّ فَمَرَرْتُ بِمَكَّةَ فَاعْتَمَرْتُ ثُمَّ قَدِمْتُ الْمَدِينَةَ فَدَخَلْتُ مَسْجِدَ رَسُولِ اللَّهِ ص إِذَا نُودِيَ الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ النَّاسُ وَ خَرَجَ عَلِيٌّ ع مُتَقَلِّداً سَيْفَهُ فَشَخَصَتِ الْأَبْصَارُ نَحْوَهُ
He said, ‘And it is reported by Abu Al Hassan Al Madainy, from Abdullah Bin Junadah who said,
‘I proceeded from Al-Hijaz intending Al-Iraq during the beginning of the rule of Ali-asws. I passed by Makkah and performed Umrah. Then I went to Al-Medina and entered the Masjid of Rasool-Allah-saww, when the congregational Salat was called for. The people gathered and Ali-asws came out collared with his-asws sword, and the sights were staring around him-asws.
فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى رَسُولِهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّهُ لَمَّا قَبَضَ اللَّهُ نَبِيَّهُ قُلْنَا نَحْنُ أَهْلُهُ وَ وَرَثَتُهُ وَ عِتْرَتُهُ وَ أَوْلِيَاؤُهُ دُونَ النَّاسِ لَا يُنَازِعُنَا سُلْطَانَهُ أَحَدٌ وَ لَا يَطْمَعُ فِي حَقِّنَا طَامِعٌ
He-asws praised Allah-azwj and extolled upon Him-azwj and sent Salawaat upon His-azwj Rasool-saww, then said: ‘As for after, surely when Allah-azwj Caused His-azwj Prophet-saww to pass away we-asws said: ‘We-asws are his-saww people, and his-saww inheritors, and his-asws family, and his-asws guardians besides the (general) people. No one can dispute with us-asws about his-saww authority nor can any coveter covet regarding our-asws rights’.
إِذَا تَنَزَّى لَنَا قَوْمُنَا فَغَصَبُونَا سُلْطَانَ نَبِيِّنَا فَصَارَتِ الْإِمْرَةُ لِغَيْرِنَا وَ صِرْنَا سُوقَةً يَطْمَعُ فِينَا الضَّعِيفُ وَ يَتَعَزَّزُ عَلَيْنَا الذَّلِيلُ فَبَكَتِ الْأَعْيُنُ مِنَّا لِذَلِكَ وَ خَشُنَتِ الصُّدُورُ وَ جَزِعَتِ النُّفُوسُ
(But) when our-asws people excluded us-asws and usurped us-asws of the authority of our-asws Prophet-saww, the authority went to others and we-asws became the common people. The weak coveted regarding us-asws disgraceful were honoured upon us-asws. The eyes from us-asws cried to that, and the chests became coarse, and the souls were alarmed.
وَ ايْمُ اللَّهِ لَوْ لَا مَخَافَةُ الْفُرْقَةِ بَيْنَ الْمُسْلِمِينَ وَ أَنْ يَعُودَ الْكُفْرُ وَ يَبُورَ الدِّينُ لَكُنَّا عَلَى غَيْرِ مَا كُنَّا لَهُمْ عَلَيْهِ فَوَلِيَ الْأَمْرَ وُلَاةٌ لَمْ يَأْلُوا النَّاسَ خَيْراً
And I-asws swear by Allah-azwj! Had I-asws not feared the division between the Muslims, and that the Kufr would be returning, and the Religion would be ruined, we would have been upon other than what we had been upon. Ruler became in charge of the command who did not give any good to the people.
ثُمَّ اسْتَخْرَجْتُمُونِي أَيُّهَا النَّاسُ مِنْ بَيْتِي فَبَايَعْتُمُونِي عَلَى شَنْإٍ مِنِّي لِأَمْرِكُمْ وَ فِرَاسَةٍ تَصْدُقُنِي عَمَّا فِي قُلُوبِ كَثِيرٍ مِنْكُمْ وَ بَايَعَنِي هَذَانِ الرَّجُلَانِ فِي أَوَّلِ مَنْ بَايَعَ تَعْلَمُونَ ذَلِكَ وَ قَدْ نَكَثَا وَ غَدَرَا وَ نَهَضَا إِلَى الْبَصْرَةِ بِعَائِشَةَ لِيُفَرِّقَا جَمَاعَتَكُمْ وَ يُلْقِيَا بَأْسَكُمْ بَيْنَكُمْ
O you people! They brought me-asws out from my-asws own house and pledged allegiances to me-asws upon unwillingness from me-asws to your affairs, and a discernment away from what is in the hearts of most of you, and these two men pledged allegiance to me-asws among the first one who pledged allegiance. You know that. And they both broke (the allegiance) and betrayed and rushed to Al-Basra with Ayesha in order to separate your community, and they cast your evil between you all.
اللَّهُمَّ فَخُذْهُمَا بِمَا عَمِلَا أَخْذَةً رابِيَةً وَ لَا تَنْعَشْ لَهُمَا صَرْعَةً وَ لَا تُقِلْهُمَا عَثْرَةً وَ لَا تُمْهِلْهُمَا فُوَاقاً فَإِنَّهُمَا يَطْلُبَانِ حَقّاً تَرَكَاهُ وَ دَماً سَفَكَاهُ
O Allah-azwj! Seize them both due to what they have done Seizing them a strong seizure, and do not Revive any struggle for them, nor Save them from any stumble, nor Respite them to any success for they have falsified a truth they had left, and blood (of Usman) they have spilt.
اللَّهُمَّ إِنِّي اقْتَضَيْتُكَ وَعْدَكَ فَإِنَّكَ قُلْتَ وَ قَوْلُكَ الْحَقُّ لِمَنْ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ اللَّهُمَّ فَأَنْجِزْ لِي مَوْعِدِي وَ لَا تَكِلْنِي إِلَى نَفْسِي إِنَّكَ عَلى كُلِّ شَيْءٍ قَدِيرٌ* ثُمَّ نَزَلَ.
O Allah-azwj! I-asws request Your-azwj Promise, for You-azwj had Said, and Your-azwj Word is the truth, to the ones who had rebelled against him-saww: Allah will Help him. Surely Allah is Pardoning, Forgiving [22:60]. O Allah-azwj! Fulfil my Promise for me-asws and do not Leave me-asws to myself-asws, surely You-azwj Able upon all things’. Then he-asws descended’’.[45] (Non-Shia source)
43- وَ رَوَى الْكَلْبِيُّ قَالَ: لَمَّا أَرَادَ عَلِيٌّ ع الْمَسِيرَ إِلَى الْبَصْرَةِ قَامَ فَخَطَبَ النَّاسَ فَقَالَ بَعْدَ أَنْ حَمِدَ اللَّهَ وَ صَلَّى عَلَى رَسُولِهِ إِنَّ اللَّهَ لَمَّا قَبَضَ نَبِيَّهُ اسْتَأْثَرَتْ عَلَيْنَا قُرَيْشٌ بِالْأَمْرِ وَ دَفَعَتْنَا عَنْ حَقٍّ نَحْنُ أَحَقُّ بِهِ مِنَ النَّاسِ كَافَّةً
And it is reported by Al Kalby who said,
‘When Ali-asws intended the journey to Al-Basra, he-asws stood to address the people. He-asws said after having praised Allah-azwj and Salawaat upon His-azwj Rasool-saww: ‘When Allah-azwj Caused His-azwj Prophet-saww to pass away, Quraysh monopolised against us with the command and pushed us-asws away from a right we-asws were more rightful with it than the people altogether.
فَرَأَيْتُ أَنَّ الصَّبْرَ عَلَى ذَلِكَ أَفْضَلُ مِنْ تَفْرِيقِ كَلِمَةِ الْمُسْلِمِينَ وَ سَفْكِ دِمَائِهِمْ وَ النَّاسُ حَدِيثُو عَهْدٍ بِالْإِسْلَامِ وَ الدِّينُ يُمْخَضُ مَخْضَ الْوَطْبِ يُفْسِدُهُ أَدْنَى وَهْنٍ وَ يَعْكِسُهُ أَقَلُّ خَلَقٍ فَوَلِيَ الْأَمْرَ قَوْمٌ لَمْ يَأْلُوا فِي أَمْرِهِمْ اجْتِهَاداً ثُمَّ انْتَقَلُوا إِلَى دَارِ الْجَزَاءِ
I-asws viewed that the patience upon that is better than divide the word of the Muslims and spilling their blood, and the people had a new pact with Al-Islam and the religion, churning the medicine with a churning, spoiling it by the lowly and the weak, mirrored by the least of the morals. A group became in charge of the command who did not follow the struggle in their affairs. Then they got transferred to the house of the Recompense.
وَ اللَّهُ وَلِيُّ تَمْحِيصِ سَيِّئَاتِهِمْ وَ الْعَفْوِ عَنْ هَفَوَاتِهِمْ فَمَا بَالُ طَلْحَةَ وَ الزُّبَيْرِ وَ لَيْسَا مِنْ هَذَا الْأَمْرِ بِسَبِيلٍ لَمْ يَصْبِرَا عَلَيَّ حَوْلًا وَ لَا شَهْراً حَتَّى وَثَبَا وَ مَرَقَا وَ نَازَعَانِي أَمْراً لَمْ يَجْعَلِ اللَّهُ لَهُمَا إِلَيْهِ سَبِيلًا بَعْدَ أَنْ بَايَعَا طَائِعَيْنِ غَيْرَ مُكْرَهَيْنِ
And Allah-azwj is a Guardian Examining their evil deeds, and the Pardoning from their blunders. What is the matter with Talha and Al-Zubeyr they are not with a way from this command. They were not patient upon me-asws, neither for a year nor a month until they pounced and pierced through to snatch away from me-asws a matter Allah-azwj has not Made a way to it to be for them, after they had both pledged to me-asws without coercion.
يَرْتَضِعَانِ أُمّاً قَدْ فَطَمَتْ وَ يُحْيِيَانِ بِدْعَةً قَدْ أُمِيتَتْ أَ دَمَ عُثْمَانَ زَعَمَا يُطَالِبَانِ وَ اللَّهِ مَا التَّبِعَةُ إِلَّا عِنْدَهُمْ وَ فِيهِمْ وَ إِنَّ أَعْظَمَ حُجَّتِهِمْ لَعَلَى أَنْفُسِهِمْ وَ أَنَا رَاضٍ بِحُجَّةِ اللَّهِ عَلَيْهِمْ وَ عِلْمِهِ فِيهِمْ
They are breastfeeding from a mother who has dried up, and are reviving an innovation which has died. Is it the blood of Usman they are claiming to seek? By Allah-azwj! There is no responsibility (for it) except with them and in them, and the greatest of their arguments is against their ownselves, and I-asws am pleased with the Argument of Allah-azwj against them, and His-azwj Knowledge regarding them.
فَإِنْ فَاءَا وَ أَنَابَا فَحَظَّهُمَا أَحْرَزَا وَ أَنْفُسَهُمَا غَنَّمَا وَ أَعْظِمْ بِهَا غَنِيمَةً وَ إِنْ أَبَيَا أَعْطَيْتُهُمَا حَدَّ السَّيْفِ وَ كَفَى بِهِ نَاصِراً لِحَقٍّ وَ شَافِياً مِنْ بَاطِلٍ ثُمَّ نَزَلَ.
So, if they were to be loyal and are penitent, then their share would be achieved, and they themselves would be a booty, and the war booty would be magnified with it; and if they refuse, I-asws shall give them an edge of the sword, and Suffice with it as a helper of a right, and a healer from falsehood’. Then he-asws descended’’.[46]
44- وَ رَوَى أَبُو مِخْنَفٍ عَنْ زَيْدِ بْنِ صُوحَانَ قَالَ: شَهِدْتُ عَلِيّاً ع بِذِي قَارٍ وَ هُوَ مُعْتَمٌّ بِعِمَامَةٍ سَوْدَاءَ مُلْتَفٌّ بِسَاجٍ يَخْطُبُ فَقَالَ فِي خُطْبَتِهِ الْحَمْدُ لِلَّهِ عَلَى كُلِّ أَمْرٍ وَ حَالٍ فِي الْغُدُوِّ وَ الْآصَالِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ابْتَعَثَهُ رَحْمَةً لِلْعِبَادِ وَ حَيَاةً لِلْبِلَادِ حِينَ امْتَلَأَتِ الْأَرْضُ فِتْنَةً وَ اضْطَرَبَ حَبْلُهَا وَ عُبِدَ الشَّيْطَانُ فِي أَكْنَافِهَا وَ اشْتَمَلَ عَدُوُّ اللَّهِ إِبْلِيسُ عَلَى عَقَائِدِ أَهْلِهَا
And it is reported by Abu Mikhnaf, from Zayd Bin Sowhan who said,
‘I witnessed Ali-asws at Zi Qaar and he-asws was turbaned with a black turban, wrapped in a wrapping, addressing. He-asws said in his-asws sermon: ‘The Praise is for Allah-azwj upon every matter and state, in the morning and evening. And I-asws testify that there is no god except Allah-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, having Sent him-saww as a Mercy for the servants and a life for the cities, when the earth was filled with discord, and its ropes were shaky, and the Satan-la was being worshipped in its toilets, and the enemies of Allah-azwj were enveloped by Iblees-la upon the beliefs of its people.
فَكَانَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ الَّذِي أَطْفَأَهَا اللَّهُ بِهِ نِيرَانَهَا وَ أَخْمَدَ بِهِ شِرَارَهَا وَ نَزَعَ بِهِ أَوْتَادَهَا وَ أَقَامَ بِهِ مَيْلَهَا إِمَامَ الْهُدَى وَ النَّبِيَّ الْمُصْطَفَى ص فَلَقَدْ صَدَعَ بِمَا أَمَرَهُ بِهِ وَ بَلَّغَ رِسَالاتِ رَبِّهِ
So, it was Muhammad-saww son of Abdul Muttalib-asws the one by whom Allah-azwj Extinguished its fires and smothered its flames, and removed its pegs by him-saww, and the Imam-asws of guidance and the Chosen Prophet-saww stood by its inclinations. He-saww accomplished whatever He-azwj had been Commanded with, and delivered the Messages of his-saww Lord-azwj.
فَأَصْلَحَ اللَّهُ بِهِ ذَاتَ الْبَيْنِ وَ آمَنَ بِهِ السُّبُلَ وَ حَقَنَ بِهِ الدِّمَاءَ وَ أَلَّفَ بِهِ بَيْنَ ذَوِي الضَّغَائِنِ الْوَاغِرَةِ فِي الصُّدُورِ حَتَّى أَتَاهُ الْيَقِينُ ثُمَّ قَبَضَهُ اللَّهُ إِلَيْهِ حَمِيداً
By him-saww, Allah-azwj Corrected between the (people) and Secured the paths by him-saww, and Saved the bloods by him-saww, and Compiled by him-saww the ones with coveted grudges in the chests, until the certainty came to it. Then Allah-azwj Took him-saww to Him-azwj, praised.
ثُمَّ اسْتَخْلَفَ النَّاسُ أَبَا بَكْرٍ فَلَمْ يَأْلُ جُهْدَهُ ثُمَّ اسْتَخْلَفَ أَبُو بَكْرٍ عُمَرَ فَلَمْ يَأْلُ جُهْدَهُ ثُمَّ اسْتَخْلَفَ النَّاسُ عُثْمَانَ فَنَالَ مِنْكُمْ وَ نِلْتُمْ مِنْهُ حَتَّى إِذَا كَانَ مِنْ أَمْرِهِ مَا كَانَ
Then Abu Bakr became caliph of the people, but did not follow his-saww efforts. Then Abu Bakr made Umar the caliph, and he did not follow his-saww efforts. Then the people made Usman the caliph. He gained from you and you gained from him until when it happened from his affair what happened.
أَتَيْتُمُونِي لِتُبَايِعُونِي فَقُلْتُ لَا حَاجَةَ فِي ذَلِكَ وَ دَخَلْتُ مَنْزِلِي فَاسْتَخْرَجْتُمُونِي فَقَبَضْتُ يَدِي فَبَسَطْتُمُوهَا وَ تَدَاكَكْتُمْ عَلَيَّ حَتَّى ظَنَنْتُ أَنَّكُمْ قَاتِلِيَّ وَ أَنَّ بَعْضَكُمْ قَاتِلُ بَعْضٍ فَبَايَعْتُمُونِي وَ أَنَا غَيْرُ مَسْرُورٍ بِذَلِكَ وَ لَا جَذِلٌ
You came to me-asws to pledge allegiance to me-asws. I-asws said: ‘There is no need regarding that’, and I-asws entered into my-asws house, but they brought me-asws out and grabbed my-asws hand and spread it out, and they thronged upon me-asws to the extent that I-asws thought you all would kill me-asws, and that some of you would fight the others. So, you pledged allegiances to me-asws and I-asws was not happy with that nor joyful.
وَ قَدْ عَلِمَ اللَّهُ سُبْحَانَهُ أَنِّي كُنْتُ كَارِهاً لِلْحُكُومَةِ بَيْنَ أُمَّةِ مُحَمَّدٍ ص وَ لَقَدْ سَمِعْتُهُ ص يَقُولُ مَا مِنْ وَالٍ يَلِي شَيْئاً مِنْ أَمْرِ أُمَّتِي إِلَّا أُتِيَ بِهِ يَوْمَ الْقِيَامَةِ مَغْلُولَةً يَدَاهُ إِلَى عُنُقِهِ عَلَى رُءُوسِ الْخَلَائِقِ ثُمَّ يُنْشَرُ كِتَابُهُ فَإِنْ كَانَ عَادِلًا نَجَا وَ إِنْ كَانَ جَائِراً هَوَى
And Allah-azwj the Glorious has Known that I-asws had disliked to govern between the community of Muhammad-saww, and I-asws had heard him-saww saying: ‘There is no ruler having ruled anything from the affairs of my-saww community except they will come with him-asws on the Day of Qiyamah with his hands tied to his neck to the heads of the creatures, then they would publicise his book. If he was just, he would attain salvation, and if he was tyrannous, he would collapse (into Hell)’.
حَتَّى اجْتَمَعَ عَلَيَّ مَلَأُكُمْ وَ بَايَعَنِي طَلْحَةُ وَ الزُّبَيْرُ وَ أَنَا أَعْرِفُ الْغَدْرَ فِي أَوْجُهِهِمَا وَ النَّكْثَ فِي أَعْيُنِهِمَا ثُمَّ اسْتَأْذَنَانِي فِي الْعُمْرَةِ فَأَعْلَمْتُهُمَا أَنْ لَيْسَا الْعُمْرَةَ يُرِيدَانِ فَسَارَا إِلَى مَكَّةَ وَ اسْتَخَفَّا عَائِشَةَ وَ خَدَعَاهَا وَ شَخَصَ مَعَهُمَا أَبْنَاءُ الطُّلَقَاءِ
Until your assemblies united upon me-asws and Talha and Al-Zubeyr pledged allegiance to me-asws, and I-asws well knew the treachery in their faces, and the breaking (of the allegiance) in their eyes. Then they sought my permission regarding the Umrah. I-asws let them know that they are not intending the Umrah. They travelled to Makkah and they hid Ayesha and her deception and there was a (another) person with them both from the sons of the freed ones (at the conquest of Makkah).
فَقَدِمُوا الْبَصْرَةَ فَقَتَلُوا بِهَا الْمُسْلِمِينَ وَ فَعَلُوا الْمُنْكَرَ وَ يَا عَجَباً لِاسْتِقَامَتِهِمَا لِأَبِي بَكْرٍ وَ عُمَرَ وَ بَغْيِهِمَا عَلَيَّ وَ هُمَا يَعْلَمَانِ أَنِّي لَسْتُ دُونَ أَحَدِهِمَا وَ لَوْ شِئْتُ أَنْ أَقُولَ لَقُلْتُ وَ لَقَدْ كَانَ مُعَاوِيَةُ كَتَبَ إِلَيْهِمَا مِنَ الشَّامِ كِتَاباً يَخْدَعُهُمَا فِيهِ فَكَتَمَاهُ عَنِّي وَ خَرَجَا يُوهِمَانِ الطَّغَامَ وَ الْأَعْرَابَ
They proceeded to Al-Basra and killed the Muslims at it, and they did the evil. And O how strange of their straying straight to Abu Bakr and Umar and their rebellion against me-asws, and they both knew that I-asws am not below them, and if I-asws so desired to say, I-asws would say, and Muawiya had written a letter to them both from Syria, deceiving them in it. They concealed it from me-asws and went out as deluded common people and Bedouins.
أَنَّهُمَا يَطْلُبَانِ بِدَمِ عُثْمَانَ وَ اللَّهِ مَا أَنْكَرَا عَلَيَّ مُنْكَراً وَ لَا جَعَلَا بَيْنِي وَ بَيْنَهُمْ نَصَفاً وَ إِنَّ دَمَ عُثْمَانَ لَمَعْصُوبٌ بِهِمَا وَ مَطْلُوبٌ مِنْهُمَا يَا خَيْبَةَ الدَّاعِي إِلَامَ دَعَا وَ بِمَا ذَا أُجِيبَ
They were seeking the blood of Usman. By Allah-azwj! They have neither denied upon me a (justifiable) denial nor have they made fairness to be between me-asws and them, and surely the blood of Usman is to be attained from them both and sought from them. O the disappointment of the claimant, what he has called for and what he has been answered with.
وَ اللَّهِ إِنَّهُمَا لَعَلَى ضَلَالَةٍ صَمَّاءَ وَ جَهَالَةٍ عَمْيَاءَ وَ إِنَّ الشَّيْطَانَ قَدْ ذَمَّرَ لَهُمَا حِزْبَهُ وَ اسْتَجْلَبَ مِنْهُمَا خَيْلَهُ وَ رَجِلَهُ لِيُعِيدَ الْجَوْرَ إِلَى أَوْطَانِهِ وَ يَرُدَّ الْبَاطِلَ إِلَى نِصَابِهِ
By Allah-azwj! They are both upon straying, deaf and ignorant, blind, and the Satan-la has instigated his-la party for them and lured his-la allurements from them, his-la cavalry and his-la infantry, in order to return the tyranny to its homelands and return the falsehood to its spot’.
ثُمَّ رَفَعَ يَدَيْهِ فَقَالَ اللَّهُمَّ إِنَّ طَلْحَةَ وَ الزُّبَيْرَ قَطَعَانِي وَ ظَلَمَانِي وَ أَلَّبَا عَلَيَّ وَ نَكَثَا بَيْعَتِي فَاحْلُلْ مَا عَقَدَا وَ انْكُثْ مَا أَبْرَمَا وَ لَا تَغْفِرْ لَهُمَا أَبَداً وَ أَرِهِمَا الْمَسَاءَةَ فِيمَا عَمِلَا وَ أَمَّلَا
Then he-asws raised his-asws hand and said: ‘O Allah-azwj! Surely Talha and Al-Zubeyr have cut off from me-asws and have wronged me-asws, and rallied against me-asws, and broken my-asws allegiance, so Loosen whatever they tie, and Break whatever they mend, and do not Forgive (their sins) for them, ever, and Show them both the evil in what they are doing and wishing for’.
قَالَ أَبُو مِخْنَفٍ فَقَامَ إِلَيْهِ الْأَشْتَرُ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي مَنَّ عَلَيْنَا فَأَفْضَلَ وَ أَحْسَنَ إِلَيْنَا فَأَجْمَلَ قَدْ سَمِعْنَا كَلَامَكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ لَقَدْ أَصَبْتَ وَ وُفِّقْتَ وَ أَنْتَ ابْنُ عَمِّ نَبِيِّنَا وَ صِهْرُهُ وَ وَصِيُّهُ وَ أَوَّلُ مُصَدِّقٍ بِهِ وَ مُصَلٍّ مَعَهُ شَهِدْتَ مَشَاهِدَهُ كُلَّهَا فَكَانَ لَكَ الْفَضْلُ فِيهَا عَلَى جَمِيعِ الْأُمَّةِ
Abu Mikhnaf said, ‘Al-Ashtar stood up to him-asws and said, ‘The Praise is for Allah-azwj Who Conferred upon us, and Preferred and Favoured to us, and most beautiful. We have heard your-asws speech, O Amir Al-Momineen-asws, and we have got it right, and harmonised, and you-asws are a son-asws of an uncle-as of our Prophet-saww, and his-saww in-law, and his-saww successor-asws, and the first one to have ratified him-saww, and prayed Salat with him-saww. You-asws have attended all of his-saww events, so there was a merit for you-asws in it over the entirety of the community.
فَمَنِ اتَّبَعَكَ أَصَابَ حَظَّهُ وَ اسْتَبْشَرَ بِفَلْجِهِ وَ مَنْ عَصَاكَ وَ رَغِبَ عَنْكَ فَإِلَى أُمِّهِ الْهَاوِيَةِ لَعَمْرِي يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَمْرُ طَلْحَةَ وَ الزُّبَيْرِ وَ عَائِشَةَ عَلَيْنَا بِمُخِيلٍ وَ لَقَدْ دَخَلَ الرَّجُلَانِ فِيمَا دَخَلَا فِيهِ وَ فَارَقَا عَلَى غَيْرِ حَدَثٍ أَحْدَثْتَ وَ لَا جَوْرٍ صَنَعْتَ
One who follows you-asws has attained his share and would be joyful with his victory, and one who disobeys you-asws and turns away from you-asws, then he will go to Al-Hawiya (Hell) as his mother. By my life, O Amir Al-Momineen-asws! The matter of Talha, and Al-Zubeyr and Ayesha is not in the imagination, and the men have entered into what they are entered into, and they separated upon without any innovation you-asws have innovated, nor any tyranny you-asws having had done.
فَإِنْ زَعَمَا أَنَّهُمَا يَطْلُبَانِ بِدَمِ عُثْمَانَ فَلْيُقِيدَا مِنْ أَنْفُسِهِمَا فَإِنَّهُمَا أَوَّلُ مَنْ أَلَّبَ عَلَيْهِ وَ أَغْرَى النَّاسَ بِدَمِهِ وَ أُشْهِدُ اللَّهَ لَئِنْ لَمْ يَدْخُلَا فِيمَا خَرَجَا مِنْهُ لَنُلْحِقَنَّهُمَا بِعُثْمَانَ فَإِنَّ سُيُوفَنَا فِي عوائقنا [عَوَاتِقِنَا] وَ قُلُوبَنَا فِي صُدُورِنَا وَ نَحْنُ الْيَوْمَ كَمَا كُنَّا أَمْسِ ثُمَّ قَعَدَ.
So, if they are both claiming to be seeking the blood of Usman, let them be chained from themselves, for they are the first ones to have rallied against him and are (now) deceiving the people with his blood, and I keep Allah-azwj as Witness, if they do not enter (back) into what they have exited from, we shall join them both with Usman, for our swords are in our shoulders and our hearts are in our chests, and today we are just as we were yesterday’. Then he sat down’’.[47]
45- نهج، نهج البلاغة: وَ مِنْ كِتَابٍ لَهُ ع إِلَى أَبِي مُوسَى الْأَشْعَرِيِّ وَ هُوَ عَامِلُهُ عَلَى الْكُوفَةِ وَ قَدْ بَلَغَهُ تَثْبِيطُهُ النَّاسَ عَنِ الْخُرُوجِ إِلَيْهِ لَمَّا نَدَبَهُمْ لِحَرْبِ أَصْحَابِ الْجَمَلِ
(The book) ‘Nahj (Al-Balagah)’ – And from a letter of his-asws to Abu Musa Al-Ashari, and he was a governor upon Al-Kufa, and his discouraging the people from coming out to him-asws when he-asws called them to battle the companions of the camel: –
مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَبْدِ اللَّهِ بْنِ قَيْسٍ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي عَنْكَ قَوْلٌ هُوَ لَكَ وَ عَلَيْكَ فَإِذَا قَدِمَ عَلَيْكَ رَسُولِي فَارْفَعْ ذَيْلَكَ وَ اشْدُدْ مِئْزَرَكَ وَ اخْرُجْ مِنْ جُحْرِكَ وَ انْدُبْ مَنْ مَعَكَ فَإِنْ حَقَّقْتَ فَانْفُذْ وَ إِنْ تَفَشَّلْتَ فَابْعُدْ
‘From servant of Allah-azwj, Ali-asws Amir Al-Momineen, to Abdullah Bin Qays. As for after, a word has reached me-asws from you, it is for you and against you, so when my-asws messenger arrives to you, then raise your tail and tighten your apron, and come out from your room and call the ones who are with you. If you can achieve, then enforce, and if you fail, then keep away.
وَ ايْمُ اللَّهِ لَتُؤْتَيَنَّ حَيْثُ أَنْتَ وَ لَا تُتْرَكُ حَتَّى تَخْلِطَ زُبْدَكَ بِخَاثِرِكَ وَ ذَائِبَكَ بِجَامِدِكَ وَ حَتَّى تُعْجَلَ عَنْ قِعْدَتِكَ وَ تَحْذَرَ مِنْ أَمَامِكَ كَحَذَرِكَ مِنْ خَلْفِكَ
And I-asws swear by Allah-azwj! You will be gotten to wherever you may be nor will you be left until your foam is mingled with your coagulant, and your solvent with your insolvent, and until you are hastened away from your seat, and you will be cautious from your front just as you are cautious from your rear.
وَ مَا هِيَ بِالْهُوَيْنَا الَّتِي تَرْجُو وَ لَكِنَّهَا الدَّاهِيَةُ الْكُبْرَى يُرْكَبُ جَمَلُهَا وَ يُذَلُّ صَعْبُهَا وَ يُسَهَّلُ جَبَلُهَا فَاعْقِلْ عَقْلَكَ وَ امْلِكْ أَمْرَكَ وَ خُذْ نَصِيبَكَ وَ حَظَّكَ فَإِنْ كَرِهْتَ فَتَنَحَّ إِلَى غَيْرِ رَحْبٍ وَ لَا فِي نَجَاةٍ فَبِالْحَرِيِّ لَتُكْفَيَنَّ وَ أَنْتَ نَائِمٌ حَتَّى لَا يُقَالَ أَيْنَ فُلَانٌ وَ اللَّهِ إِنَّهُ لَحَقٌّ مَعَ مُحِقٍّ وَ مَا يُبَالِي مَا صَنَعَ الْمُلْحِدُونَ وَ السَّلَامُ.
And it is not with easiness, that which you are wishing for, but it is the great calamity. Its camel would be ridden, and its difficulties will be humbled, and its mountains would be its coasts. So, understand with your intellect and take control of your affairs, and take your lot and your share. If you dislike, then isolate to somewhere without a welcome nor in a safety. You will be sufficed with the freed ones while you are sleeping until it will not be said, ‘So of so and so’. By Allah-azwj! Attach with the rightful one, and it does not matter what the atheists are doing. And the greetings’’.[48]
46- نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى بَعْضِ أُمَرَاءِ جَيْشِهِ فَإِنْ عَادُوا إِلَى ظِلِّ الطَّاعَةِ فَذَاكَ الَّذِي نُحِبُّ وَ إِنْ تَوَافَتِ الْأُمُورُ بِالْقَوْمِ إِلَى الشِّقَاقِ وَ الْعِصْيَانِ فَانْهَدْ بِمَنْ أَطَاعَكَ إِلَى مَنْ عَصَاكَ وَ اسْتَغْنِ بِمَنِ انْقَادَ مَعَكَ عَمَّنْ تَقَاعَسَ عَنْكَ فَإِنَّ الْمُتَكَارِهَ مَغِيبُهُ خَيْرٌ مِنْ شُهُودِهِ وَ قُعُودُهُ أَغْنَى مِنْ نُهُوضِهِ.
(The book) ‘Nahj (Al-Balagah)’ – And from a letter of his-asws to one of the commanders of his-asws army: ‘If they return to the shade of obedience, so that is which we like, and if the matters of the people turn to the wretchedness and the disobedience, then bear down with the ones who obey you to the ones who disobey you, and be needless from the ones with you who are criticising you and are balking from you, for the absence of a half-hearted one is better than his attendance, and his sitting back is more availing than his getting up’’.[49]
47- نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى أَهْلِ الْكُوفَةِ عِنْدَ مَسِيرِهِ مِنَ الْمَدِينَةِ إِلَى الْبَصْرَةِ أَمَّا بَعْدُ فَإِنِّي خَرَجْتُ مِنْ حَيِّي هَذَا إِمَّا ظَالِماً وَ إِمَّا مَظْلُوماً وَ إِمَّا بَاغِياً وَ إِمَّا مَبْغِيّاً عَلَيْهِ وَ أَنَا أُذَكِّرُ اللَّهَ مَنْ بَلَغَهُ كِتَابِي هَذَا لَمَّا نَفَرَ إِلَيَّ فَإِنْ كُنْتُ مُحْسِناً أَعَانَنِي وَ إِنْ كُنْتُ مُسِيئاً اسْتَعْتَبَنِي.
(The book) ‘Nahj (Al-Balagah)’ – And from a letter of his-asws to the people of Al-Kufa during his journey from Al-Medina to Al-Basra: ‘As for after, I-asws am coming out from this tribe of mine, either as an oppressor or as an oppressed, and either as a rebel or as one rebelled against, and I-asws remind of Allah-azwj to the one this letter of mine-asws reaches to come to me-asws, if I-asws was a good doer, assist me-asws, and if I-asws was an evil doer, restore me-asws’’.[50]
48- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ عَمِّهِ الْقَاسِمِ بْنِ جَعْفَرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ قَالَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي عُمْرَةَ الْأَنْصَارِيُّ قَالَ: سَمَّانِي رَسُولُ اللَّهِ ص عَبْدَ الرَّحْمَنِ
(The book) ‘Amaali’ of the sheykh Al Tusi – Ahmad Bin Muhammad Bin Al Salt, from Ibn Uqdah, from Ja’far Bin Abdullah Al Alawy, from his uncle Al Qasim Bin Ja’far, from Abdullah Bin Muhammad Al Alawy, from his father, from Abdullah Bin Abu Bakr,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘It was narrated to me-asws by Abdul Rahman Bin Abi Umrah Al-Ansari who said, ‘Rasool-Allah-saww named me as Abdul Rahman’.
قَالَ لَمَّا بَلَغَ عَلِيّاً مَسِيرُ طَلْحَةَ وَ الزُّبَيْرِ خَطَبَ النَّاسَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص ثُمَّ قَالَ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي مَسِيرُ هَذَيْنِ الرَّجُلَيْنِ وَ اسْتِخْفَافُهُمَا حَبِيسَ رَسُولِ اللَّهِ ص وَ اسْتِفْزَازُهُمَا أَبْنَاءَ الطُّلَقَاءِ وَ تَلْبِيسُهُمَا عَلَى النَّاسِ بِدَمِ عُثْمَانَ وَ هُمَا أَلَّبَا عَلَيْهِ وَ فَعَلَا بِهِ الْأَفَاعِيلَ وَ خَرَجَا لِيَضْرِبَا النَّاسَ بَعْضَهُمْ بِبَعْضٍ
He said, ‘When it reached Ali-asws, the travelling of Talha and Al-Zubeyr (to Basra), he-asws addressed the people. He-asws praised Allah-azwj and extolled upon Him-azwj, and sent Salawaat upon the Prophet-saww, then said: ‘As for after, the journey of these two men has reached me-asws and their taking lightly the prisoner of Rasool-Allah-saww and their instigating the sons of the freed ones, and they deceiving upon the people with the blood of Usman and they rallied against him and did deeds with him and came out for the people to strike each other.
اللَّهُمَّ فَاكْفِ الْمُسْلِمِينَ مَئُونَتَهُمَا وَ اجْزِهِمَا الْجَوَازِيَ وَ حَضَّ النَّاسَ عَلَى الْخُرُوجِ فِي طَلَبِهِمَا
O Allah-azwj! Suffice the Muslims against both their support (for the enemies), and Recompense them the Recompense, and Urge the people upon the going out in their pursuit’.
فَقَامَ إِلَيْهِ أَبُو مَسْعُودٍ عُقْبَةُ بْنُ عَمْرٍو فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ الَّذِي يَفُوتُكَ مِنَ الصَّلَاةِ فِي مَسْجِدِ رَسُولِ اللَّهِ ص وَ مَجْلِسُكَ فِيمَا بَيْنَ قَبْرِهِ وَ مِنْبَرِهِ أَعْظَمُ مِمَّا تَرْجُو مِنَ الشَّامِ وَ الْعِرَاقِ
Abu Masoud Uqba Bin Amro stood up to him-asws and said, ‘O Amir Al-Momineen-asws! That Salat is lost to you-asws now, in the Masjid of Rasool-Allah-saww in what is between his-saww grave and his-saww pulpit, is greater than what you-asws are wishing for from Syria and Al-Iraq.
فَإِنْ كُنْتَ إِنَّمَا تَسِيرُ لِحَرْبٍ فَقَدْ أَقَامَ عُمَرُ وَ كَفَاهُ سَعْدٌ زَحْفَ الْقَادِسِيَّةِ وَ كَفَاهُ حُذَيْفَةُ بْنُ الْيَمَانِ زَحْفَ نَهَاوَنْدَ وَ كَفَاهُ أَبُو مُوسَى زَحْفَ تُسْتَرَ وَ كَفَاهُ خَالِدُ بْنُ الْوَلِيدِ زَحْفَ الشَّامِ فَإِنْ كُنْتَ سَائِراً فَخَلِّفْ عِنْدَنَا شِقَّةً مِنْكَ نَرْعَاهُ فِيكَ وَ نَذْكُرُكَ بِهِ
So, if you-asws would rather travel for war, Umar had stayed and was sufficed by Sa’ad in the march to Qadisiyya, and was suffice by Juzeyfa Bin Al-Yamani in the march to Nahawand, and was sufficed by Abu Musa in the march to Tustar, and was sufficed by Khalid Bin Al-Waleed in the march to Syria. If you-asws have to travel, then appoint a caliph with us, being a piece from you-asws, we will take care of him and remember you-asws by him’.
ثُمَّ قَالَ أَبُو مَسْعُودٍ
| بَكَتِ الْأَرْضُ وَ السَّمَاءُ عَلَى الشَّاخِصِ- | مِنَّا يُرِيدُ أَهْلَ الْعِرَاقِ | |
| يَا وَزِيرَ النَّبِيِّ قَدْ عَظُمَ الْخَطْبُ- | وَ طَعْمُ الْفِرَاقِ مُرُّ الْمَذَاقِ | |
| وَ إِذَا الْقَوْمُ خَاصَمُوكَ فَقَوْمٌ- | نَاكِسُو الطَّرْفِ خَاضِعُو الْأَعْنَاقِ | |
| لَا يَقُولُونَ إِذْ تَقُولُ وَ إِنْ- | قُلْتَ فَقَوْلُ الْمُبَرِّزِ السِّبَاقِ | |
| فَعُيُونُ الحجار [الْحِجَازِ] تَذْرِفُ بِالدَّمْعِ- | وَ تِلْكَ الْقُلُوبُ عِنْدَ التَّرَاقِي | |
| فَعَلَيْكَ السَّلَامُ مَا ذَرَّتْ بِهِ الشَّمْسُ- | وَ لَاحَ السَّرَابُ بِالرَّقْرَاقِ- |
Then Abu Masoud said (a poem), ‘The earth and the sky cried upon the person from us intending the people of Al-Iraq. O Vizier-asws of the Prophet-saww! The sermons are great, and the taste of the separation is bitter of taste, and when the group disputes you-asws, the it is a group who have lowered the eyes and humbled the necks; They are not say when you-asws, and I say the word of the preceding protagonist, and the eyes of Al-Hijaz would be shedding tears, and those hearts are with the paralysis, so upon you-asws is the greetings, what the sun has scattered with it, and the mirage has flashed with the sparkling’.
فَقَالَ قَيْسُ بْنُ سَعْدٍ يَا أَمِيرَ الْمُؤْمِنِينَ مَا عَلَى الْأَرْضِ أَحَدٌ أَحَبَّ إِلَيْنَا أَنْ يُقِيمَ فِينَا مِنْكَ لِأَنَّكَ نَجْمُنَا الَّذِي نَهْتَدِي بِهِ وَ مَفْزَعُنَا الَّذِي نَصِيرُ إِلَيْهِ وَ إِنْ فَقَدْنَاكَ لَتُظْلِمَنَّ أَرْضُنَا وَ سَمَاؤُنَا وَ لَكِنْ وَ اللَّهِ لَوْ خَلَّيْتَ مُعَاوِيَةَ لِلْمَكْرِ لَيَرُومَنَّ مِصْرَ وَ لَيُفْسِدَنَّ الْيَمَنَ وَ لَيَطْمَعَنَّ فِي الْعِرَاقِ
Qays Bin Sa’ad said, ‘O Amir Al-Momineen-asws! There is no one upon the earth more beloved to us to be staying among us than you-asws are, because you-asws are our star which we can be guided by, and our shelter which we can come to, and if we were to lose you-asws, we will be wronged by our land and our sky. But by Allah-azwj! If Muawiya has determined for the plotting, he will be shooting for Egypt, and will be corrupting Al Yemen, and will be greedy regarding Al-Iraq.
وَ مَعَهُ قَوْمٌ يَمَانِيُّونَ قَدْ أُشْرِبُوا قَتْلَ عُثْمَانَ وَ قَدِ اكْتَفَوْا بِالظَّنِّ عَنِ الْعِلْمِ وَ بِالشَّكِّ عَنِ الْيَقِينِ وَ بِالْهَوَى عَنِ الْخَيْرِ فَسِرْ بِأَهْلِ الْحِجَازِ وَ أَهْلِ الْعِرَاقِ ثُمَّ ارْمِهِ بِأَمْرٍ يَضِيقُ فِيهِ خِنَاقُهُ وَ يَقْصُرُ لَهُ مِنْ نَفَسِهِ
And with him is a group who are wishing. They have drunk the killing of Usman and have sufficed with the conjecture rather than the knowledge, and with the doubt rather than the certainty, and with the whims rather than the good. So, they are cheering with the people of Al-Hijaz, and the people of Al-Iraq. Then he (Muawiya) will cast a matter, his own neck would suffocate in it and there would be deficiency for him from himself’.
فَقَالَ أَحْسَنْتَ وَ اللَّهِ يَا قَيْسُ وَ أَجْمَلْتَ.
He-asws said: ‘You have done well, by Allah-azwj, O Qays, and beautiful’.
وَ كَتَبَتْ أُمُّ الْفَضْلِ بِنْتُ الْحَارِثِ إِلَى عَلِيٍّ ع تُخْبِرُهُ بِمَسِيرِ عَائِشَةَ وَ طَلْحَةَ وَ الزُّبَيْرِ فَأَزْمَعَ الْمَسِيرَ فَبَلَغَهُ تَثَاقُلُ سَعْدٍ وَ أُسَامَةَ بْنِ زَيْدٍ وَ مُحَمَّدِ بْنِ مَسْلَمَةَ فَقَالَ سَعْدٌ لَا أَشْهَرُ سَيْفاً حَتَّى يُعْرَفَ الْمُؤْمِنُ مِنَ الْكَافِرِ وَ قَالَ أُسَامَةُ لَا أُقَاتِلُ رَجُلًا يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ وَ لَوْ كُنْتَ فِي زُبْيَةِ الْأَسَدِ لَدَخَلْتُ فِيهِ مَعَكَ وَ قَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ أَعْطَانِي رَسُولُ اللَّهِ ص سَيْفاً وَ قَالَ إِذَا اخْتَلَفَ الْمُسْلِمُونَ فَاضْرِبْ بِهِ عَرْضَ أُحُدٍ وَ الْزَمْ بَيْتَكَ وَ تَخَلَّفَ عَنْهُ عَبْدُ اللَّهِ بْنُ عُمَرَ
And Umm Fazal Bin Al-Haris wrote to Ali-asws, informing him-asws of the travelling of Ayesha and Talha and Al-Zubeyr, and the set journey. It reached him, the sluggishness of Sa’ad, and Usama Bin Zayd, and Muhammad Bin Maslama. Sa’ad said, ‘I will not brandish a sword until the Momin is recognised from the Kafir’. And Usama said, ‘I will not fight against a man who is saying, ‘There is no god except Allah-azwj’, and if I was in a den of the lion, I would have entered into it with you-asws’. And Muhammad Bin Maslama said, ‘Rasool-Allah-saww gave me a sword and said: ‘When the Muslims differ, then strike with it in the land of Ohad and stay in your house’. And Abdullah Bin Umar opposed from it.
فَقَالَ عَمَّارُ بْنُ يَاسِرٍ دَعِ الْقَوْمَ أَمَّا عَبْدُ اللَّهِ فَضَعِيفٌ وَ أَمَّا سَعْدٌ فَحَسُودٌ وَ أَمَّا مُحَمَّدُ بْنُ مَسْلَمَةَ فَذَنْبُكَ إِلَيْهِ أَنَّكَ قَتَلْتَ بِأَخِيهِ مَرْحَباً
Ammar Bin Yasser said, ‘Leave the group! As for Abdullah, he is weak, and as for Sa’ad, he is jealous, and as for Muhammad Bin Maslama, your-asws wrong to him is that you-asws killed his brother Marhab’.
ثُمَّ قَالَ عَمَّارٌ لِمُحَمَّدِ بْنِ مَسْلَمَةَ أَ مَا تُقَاتِلُ الْمُحَارِبِينَ فَوَ اللَّهِ لَوْ مَالَ عَلِيٌّ جَانِباً لَمِلْتُ مَعَ عَلِيٍّ
Then Ammar said to Muhammad Bin Maslamah, ‘Will you not be in the warring party? By Allah-azwj! If a side were to incline upon me, I would incline with Ali-asws’.
وَ قَالَ كَعْبُ بْنُ مَالِكٍ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ بَلَغَكَ عَنَّا مَعْشَرَ الْأَنْصَارِ مَا لَوْ كَانَ غَيْرُنَا لَمْ يَقُمْ مَعَكَ وَ اللَّهِ مَا كُلُّ مَا رَأَيْنَا حَلَالًا حَلَالٌ وَ لَا كُلُّ مَا رَأَيْنَا حَرَاماً حَرَامٌ
And Ka’ab Bin Malik said, ‘O Amir Al-Momineen-asws! It has reached you-asws about us, community of the Helpers, what if it were others, they would not stand with you-asws. By Allah-azwj! Not everything we see as permissible is permissible, nor is everything what we see as prohibited is prohibited.
وَ فِي النَّاسِ مَنْ هُوَ أَعْلَمُ بِعُذْرِ عُثْمَانَ مِمَّنْ قَتَلَهُ وَ أَنْتَ أَعْلَمُ بِحَالِنَا مِنَّا فَإِنْ كَانَ قُتِلَ ظَالِماً قَبِلْنَا قَوْلَكَ وَ إِنْ كَانَ قُتِلَ مَظْلُوماً فَاقْبَلْ قَوْلَنَا فَإِنْ وَكَلْتَنَا فِيهِ إِلَى شُبْهَةٍ فَعَجَبٌ لِيَقِينِنَا وَ شَكِّكَ وَ قَدْ قُلْتَ لَنَا عِنْدِي نَقْضُ مَا اجْتَمَعُوا عَلَيْهِ وَ فَصْلُ مَا اخْتَلَفُوا فِيهِ
And among the people there is one who is more knowing with the treachery of Usman than the ones who actually killed him, and you-asws are more knowing with our situation than we are. If he (Usman) was killed being an oppressor, we will accept your-asws words, and if he was killed as an oppressed, (even) then accept our words. If we are left in it to our doubts, then our certainty would be strange and we will doubt you-asws, and you-asws have already said to us: ‘With me-asws is the breaking of what they have united upon, and a decision of what they are differing in’.
وَ قَالَ
| كَانَ أَوْلَى أَهْلِ الْمَدِينَةِ بِالنَّصْرِ- | عَلِيٌّ وَ آلُ عَبْدِ مَنَافٍ | |
| لِلَّذِي فِي يَدَيْهِ مِنْ حَرَمِ اللَّهِ- | وَ قُرْبِ الْوَلَاءِ بَعْدَ التَّصَافِي- |
He said (a couplet), ‘The first of the people of Al-Medina with the help was Ali-asws and the family of Abd Manaf to that which is in his-asws hand from the Santuary of Allah-azwj and closer to the loyalty after the clearance’.
وَ كَانَ كَعْبُ بْنُ مَالِكٍ مِنْ شِيعَةِ عُثْمَانَ وَ قَامَ الْأَشْتَرُ إِلَى عَلِيٍّ ع فَكَلَّمَهُ بِكَلَامٍ يَحُضُّهُ عَلَى أَهْلِ الْوُقُوفِ فَكَرِهَ ذَلِكَ عَلِيٌّ ع حَتَّى شَكَاهُ وَ كَانَ مِنْ رَأْيِ عَلِيٍّ ع أَنْ لَا يَذْكُرَهُمْ بِشَيْءٍ
And Ka’ab Bin Malik was from the loyalists of Usman, and Al-Ashtar stood up to Ali-asws and spoke to him-asws with a speech urging him-asws against the staying people (not going to fight). Ali-asws disliked that until he-asws complained to him, and he was from the views of Ali-asws, that he should not mention them with anything.
فَقَالَ الْأَشْتَرُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّا وَ إِنْ لَمْ نَكُنْ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَإِنَّا فِيهِمْ وَ هَذِهِ بَيْعَةٌ عَامَّةٌ وَ الْخَارِجُ مِنْهَا عَاصٍ وَ الْمُبْطِئُ عَنْهَا مُقَصِّرٌ وَ إِنَّ أَدَبَهُمُ الْيَوْمَ بِاللِّسَانِ وَ غَداً بِالسَّيْفِ وَ مَا مَنْ ثَقُلَ عَنْكَ كَمَنْ خَفَّ مَعَكَ وَ إِنَّمَا أَرَادَكَ الْقَوْمُ لِأَنْفُسِهِمْ فَأَرِدْهُمْ لِنَفْسِكَ
Al-Ashtar said, ‘O Amir Al-Momineen-asws! We, and even though we do not happen to be from the Emigrants and the Helpers, but we are among them and this is a general allegiance, and the one exiting from it is an insurgent, and the one delaying from it is a reducer, and if you-asws could educate them today with the tongue and tomorrow with the sword, and the one heavy from you-asws is not like the one who is light with you, and rather the people want you-asws for themselves, so want them for yourself’.
فَقَالَ عَلِيٌّ ع يَا مَالِكُ دَعْنِي وَ أَقْبَلَ عَلِيٌّ ع عَلَيْهِمْ فَقَالَ أَ رَأَيْتُمْ لَوْ أَنَّ مَنْ بَايَعَ أَبَا بَكْرٍ أَوْ عُمَرَ أَوْ عُثْمَانَ ثُمَّ نَكَثَ بَيْعَتَهُ أَ كُنْتُمْ تَسْتَحِلُّونَ قِتَالَهُمْ قَالُوا نَعَمْ قَالَ وَ كَيْفَ تَحَرَّجُونَ مِنَ الْقِتَالِ مَعِي وَ قَدْ بَايَعْتُمُونِي
Ali-asws said: ‘O Malik! Leave me’. And Ali-asws came to them and said: ‘What is your view if the one who had pledged allegiance to Abu Bakr or Umar or Usman, then broke his allegiance, will you be permitting fighting them?’ They said, ‘Yes’. He-asws said: ‘And how come you are having a problem from the fighting alongside me-asws and they had pledged allegiance to me?’
قَالُوا إِنَّا لَا نَزْعُمُ أَنَّكَ مُخْطِئٌ وَ أَنَّهُ لَا يَحِلُّ لَكَ قِتَالُ مَنْ بَايَعَكَ ثُمَّ نَكَثَ بَيْعَتَكَ وَ لَكِنْ نَشُكُّ فِي قِتَالِ أَهْلِ الصَّلَاةِ
They said, ‘We are not alleging that you-asws are mistaken, and that it is not permissible for you-asws to fight against the ones who pledged allegiance to you-asws then broke your-asws allegiance, but we are in doubt in fighting the people of the Salat’.
فَقَالَ الْأَشْتَرُ دَعْنِي يَا أَمِيرَ الْمُؤْمِنِينَ أُوقِعْ بِهَؤُلَاءِ الَّذِينَ يَتَخَلَّفُونَ عَنْكَ فَقَالَ لَهُ كُفَّ عَنِّي فَانْصَرَفَ الْأَشْتَرُ وَ هُوَ مُغْضَبٌ ثُمَّ إِنَّ قَيْسَ بْنَ سَعْدٍ لَقِيَ مَالِكاً الْأَشْتَرَ فِي نَفَرٍ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَقَالَ قَيْسٌ لِلْأَشْتَرِ يَا مَالِكُ كُلَّمَا ضَاقَ صَدْرُكَ بِشَيْءٍ أَخْرَجْتَهُ وَ كُلَّمَا اسْتَبْطَأْتَ أَمْراً اسْتَعْجَلْتَهُ
Al-Ashtar said, ‘Let me, O Amir Al Momineen-asws, to deal with the ones who are opposing you-asws’. He-asws said to him: ‘Stop, from me-asws’. Al-Ashtar left and he was angry. Then Qays Bin Sa’ad met Malik Al-Ashtar among a number of the Emigrants and the Helpers. Qays said to Al-Ashtar, ‘O Malik! All what has narrowed your chest with anything, expel it, and all what has been delayed of a matter, hasten it.
إِنَّ أَدَبَ الصَّبْرِ التَّسْلِيمُ وَ أَدَبَ الْعَجَلَةِ الْأَنَاةُ وَ إِنَّ شَرَّ الْقَوْلِ مَا ضَاهَى الْعَيْبَ وَ شَرَّ الرَّأْيِ مَا ضَاهَى التُّهَمَةَ فَإِذَا ابْتُلِيتَ فَاسْأَلْ وَ إِذَا أُمِرْتَ فَأَطِعْ وَ لَا تَسْأَلْ قَبْلَ الْبَلَاءِ وَ لَا تَكَلَّفْ قَبْلَ أَنْ يَنْزِلَ الْأَمْرُ فَإِنَّ فِي أَنْفُسِنَا مَا فِي نَفْسِكَ فَلَا تَشُقَّ عَلَى صَاحِبِكَ فَغَضِبَ الْأَشْتَرُ
The discipline of the patience is the submission, and discipline of the haste is the selfishness, and the evil word is what is similar to the fault, and the evil opinion is what is similar to the accusation. So, when you are afflicted, then ask, and when you are ordered, then obey, and do not ask before the affliction nor encumber yourself before the order descends, for within ourselves is what is within yourself, therefore do not be aggrieved upon your Master-asws’. Al-Ashtar was angered.
ثُمَّ إِنَّ الْأَنْصَارَ مَشَوْا إِلَى الْأَشْتَرِ فِي ذَلِكَ فَرَضَّوْهُ مِنْ غَضَبِهِ فَرَضِيَ فَلَمَّا هَمَّ عَلِيٌّ ع بِالشُّخُوصِ قَامَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدِ صَاحِبُ مَنْزِلِ رَسُولِ اللَّهِ ص فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ أَقَمْتَ بِهَذِهِ الْبَلْدَةِ فَإِنَّهَا مُهَاجَرُ رَسُولِ اللَّهِ ص وَ بِهَا قَبْرُهُ وَ مِنْبَرُهُ فَإِنِ اسْتَقَامَتْ لَكَ الْعَرَبُ كُنْتَ كَمَنْ كَانَ قَبْلَكَ وَ إِنْ وُكِلْتَ إِلَى الْمَسِيرِ فَقَدْ أَعْذَرْتَ
Then the Helpers walked to Al-Ashtar during that and they pleased him from his anger, and he was pleased. When Ali-asws thought (of killing) the persons, Abu Ayoub Khalid Bin Zayd, owner of the house of Rasool-Allah-saww, stood up and said, ‘O Amir Al-Momineen-asws! I am staying in this city for it is an emigration of Rasool-Allah-saww, and his-saww grave and his-saww pulpit is at it. If the Arabs were to be straight for you-asws, you-asws would be like the ones who were before you-asws, and if I am allocated with the travelling, so I am excused’.
فَأَجَابَهُ ع بِعُذْرِهِ فِي الْمَسِيرِ ثُمَّ خَرَجَ لَمَّا سَمِعَ تَوَجُّهَ طَلْحَةَ وَ الزُّبَيْرِ إِلَى الْبَصْرَةِ وَ تَمَكَّثَ حَتَّى عَظُمَ جَيْشُهُ وَ أَغَذَّ السَّيْرَ فِي طَلَبِهِمْ فَجَعَلُوا لَا يَرْتَحِلُونَ مِنْ مَنْزِلٍ إِلَّا نَزَلَهُ حَتَّى نَزَلَ بِذِي قَارٍ
He-asws answered him with his excuse regarding the travelling. Then he-asws went out when he-asws heard the heading of Talha and Al-Zubeyr to Al-Basra, and he-asws remained until his-asws army was determined, and the journey was provided for, in pursuing them. They went on not departing from a house except he-asws descended, until he-asws descended at Zi Qaar.
فَقَالَ وَ اللَّهِ إِنَّهُ لَيَحْزُنُنِي أَنْ أَدْخُلَ عَلَى هَؤُلَاءِ فِي قِلَّةِ مَنْ مَعِي فَأَرْسَلَ إِلَى الْكُوفَةِ الْحَسَنَ بْنَ عَلِيٍّ ع وَ عَمَّارَ بْنَ يَاسِرٍ وَ قَيْسَ بْنَ سَعْدٍ وَ كَتَبَ إِلَيْهِمْ كِتَاباً
He-asws said: ‘By Allah-azwj! It grieves me-asws that I-asws should enter upon them among the small number of the ones with me-asws’. So, he-asws sent Al-Hassan-asws Bin Ali-asws and Ammar Bin Yasser, and Qays Bin Sa’ad to Al-Kufa, and he-asws wrote a letter to them.
فَقَدِمُوا الْكُوفَةَ فَخَطَبَ النَّاسَ الْحَسَنُ بْنُ عَلِيٍّ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ ذَكَرَ عَلِيّاً وَ سَابِقَتَهُ فِي الْإِسْلَامِ وَ بَيْعَةَ النَّاسِ لَهُ وَ خِلَافَ مَنْ خَالَفَهُ ثُمَّ أَمَرَ بِكِتَابِ عَلِيٍّ ع فَقُرِئَ عَلَيْهِمْ
They arrived at Al-Kufa and Al-Hassan-asws Bin Ali-asws addressed the people. He-asws praised Allah-azwj and extolled upon Him-azwj, and mentioned Ali-asws and his-asws precedence in Al-Islam and allegiances of the people to him-asws, and opposition of the ones who were opposing him-asws. Then he-asws instructed with the letter of Ali-asws and it was read out to them: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ فَإِنِّي أُخْبِرُكُمْ عَنْ أَمْرِ عُثْمَانَ حَتَّى يَكُونَ سَمْعُهُ عِيَانَهُ إِنَّ النَّاسَ طَعَنُوا عَلَيْهِ وَ كُنْتُ رَجُلًا مِنَ الْمُهَاجِرِينَ أُكْثِرُ اسْتِعْتَابَهُ وَ أُقِلُّ عَيْبَهُ وَ كَانَ هَذَانِ الرَّجُلَانِ أَهْوَنُ سَيْرِهِمَا فِيهِ الْوَجِيفُ وَ قَدْ كَانَ مِنْ أَمْرِ عَائِشَةَ فَلْتَةٌ عَلَى غَضَبٍ فَأُتِيحَ لَهُ قَوْمٌ فَقَتَلُوهُ
In the Name of Allah-azwj the Beneficent, the Merciful. As for after, I-asws am informing you all about the matter of Usman until listening would be seeing it. The people stabbed him, and he was a man from the Emigrants more faulted and lest of faults, and these two men eased their travel wherein was palpitation, and it was from the matter of Ayesha, a slip upon anger. A group presented and killed him.
ثُمَّ إِنَّ النَّاسَ بَايَعُونِي غَيْرَ مُسْتَكْرَهِينَ وَ كَانَ هَذَانِ الرَّجُلَانِ أَوَّلَ مَنْ فَعَلَ عَلَى مَا بُويِعَ عَلَيْهِ مَنْ كَانَ قَبْلِي ثُمَّ إِنَّهُمَا اسْتَأْذَنَانِي فِي الْعُمْرَةِ وَ لَيْسَا يُرِيدَانِهَا فَنَقَضَا الْعَهْدَ وَ آذَنَا بِحَرْبٍ وَ أَخْرَجَا عَائِشَةَ مِنْ بَيْتِهَا لِيَتَّخِذَانِهَا فِئَةً وَ قَدْ سَارَا إِلَى الْبَصْرَةِ اخْتِيَاراً لَهَا وَ قَدْ سِرْتُ إِلَيْكُمْ اخْتِيَاراً لَكُمْ
Then the people pledged allegiances to me-asws without having been forced and these two men were the first ones to do what the ones before he had been pledged upon. Then they sought my-asws permission regarding the Umrah, and they were not intending it. They broke the pact and proclaimed a war, and they brought Ayesha out from her house in order for her to take a group for them, and they have travelled to Al-Basra as being her choice, and I-asws have come to you all as a choice for you.
وَ لَعَمْرِي مَا إِيَّايَ تُجِيبُونَ مَا تُجِيبُونَ إِلَّا اللَّهَ وَ رَسُولَهُ وَ لَنْ أُقَاتِلَهُمْ وَ فِي نَفْسِي مِنْهُمْ حَاجَةٌ وَ قَدْ بَعَثْتُ إِلَيْكُمْ بِالْحَسَنِ بْنِ عَلِيٍّ وَ عَمَّارِ بْنِ يَاسِرٍ وَ قَيْسِ بْنِ سَعْدٍ مُسْتَنْفِرِينَ فَكُونُوا عِنْدَ ظَنِّي بِكُمْ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And I-asws swear by my-asws life! It is not to me-asws they will be answering what they will be answering, only Allah-azwj and His-azwj Rasool-saww, and I-asws will never fight them and within myself-asws there is a need from them, and I-asws have sent a message to you all with Al-Hassan-asws Bin Ali-asws, and Ammar Bin Yasser, and Qays Bin Sa’ad for mobilisation. So, be with my-asws thoughts with you all, and there is neither any Might nor Strength except with Allah-azwj’.
فَلَمَّا قُرِئَ الْكِتَابُ عَلَى النَّاسِ قَامَ خُطَبَاءُ الْكُوفَةِ شُرَيْحُ بْنُ هَانِي وَ غَيْرُهُ فَقَالُوا وَ اللَّهِ لَقَدْ أَرَدْنَا أَنْ نَرْكَبَ إِلَى الْمَدِينَةِ حَتَّى نَعْلَمَ عِلْمَ عُثْمَانَ فَقَدْ أَنْبَأَنَا اللَّهُ بِهِ فِي بُيُوتِنَا
When the letter was read out to the people, the preachers of Al-Kufa, Shurayh Bin Hany and others stood up and they said, ‘By Allah-azwj! We had intended to ride to Al-Medina until we know the knowledge of Usman, and Allah-azwj has not Given us the news of it in our homes’.
ثُمَّ بَذَلُوا السَّمْعَ وَ الطَّاعَةَ وَ قَالُوا رَضِينَا بِأَمِيرِ الْمُؤْمِنِينَ وَ نُطِيعُ أَمْرَهُ وَ لَا نَتَخَلَّفُ عَنْ دَعْوَتِهِ وَ اللَّهِ لَوْ لَمْ يَسْتَنْصِرْنَا لَنَصَرْنَاهُ سَمْعاً وَ طَاعَةً
Then they exerted their listening and the obedience and said, ‘We are in agreement with Amir Al-Momineen-asws, and we shall obey his-asws orders and will not stay back from his-asws call. By Allah-azwj! Even if he-asws is not helped (by others), we will help him-asws, listening and obedient’.
فَلَمَّا سَمِعَ الْحَسَنُ بْنُ عَلِيٍّ ع ذَلِكَ قَامَ خَطِيباً فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ قَدْ كَانَ مِنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ مَا تَكْفِيكُمْ جُمْلَتُهُ وَ قَدْ أَتَيْنَاكُمْ مُسْتَنْفِرِينَ لَكُمْ لِأَنَّكُمْ جَبْهَةُ الْأَمْصَارِ وَ رُؤَسَاءُ الْعَرَبِ وَ قَدْ كَانَ مِنْ نَقْضِ طَلْحَةَ وَ الزُّبَيْرِ بَيْعَتَهُمَا وَ خُرُوجِهِمَا بِعَائِشَةَ مَا قَدْ بَلَغَكُمْ وَ هُوَ ضَعْفُ النِّسَاءِ وَ ضَعْفُ رَأْيِهِنَّ وَ قَدْ قَالَ اللَّهُ تَعَالَى الرِّجالُ قَوَّامُونَ عَلَى النِّساءِ
When Al-Hassan-asws Bin Ali-asws heard that, he-asws stood up to address. He-asws said: ‘O you people! It has happened from Amir Al-Momineen Ali-asws what suffices you all summarily, and we have come to you for mobilising you because you are the foreheads of the cities, and chiefs of the Arabs, and it has happened from the breaking by Talha and Al-Zubeyr of their allegiances, and their going out with Ayesha, what has reached you, and it is a weakness of the women and the weakness of their opinions, and Allah-azwj the Exalted has Said: Men are guardians of the women [4:34].
وَ ايْمُ اللَّهِ لَوْ لَمْ يَنْصُرْهُ أَحَدٌ لَرَجَوْتُ أَنْ يَكُونَ لَهُ فِيمَنْ أَقْبَلَ مَعَهُ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ مَنْ يَبْعَثُ اللَّهُ لَهُ مِنْ نُجَبَاءِ النَّاسِ كِفَايَةٌ فَانْصُرُوا اللَّهَ يَنْصُرْكُمْ
And I-asws swear by Allah-azwj! Even if no one helps him-asws, I-asws would wish to happen to be for him-asws among the ones who come with him-asws, from the Emigrants and the Helpers, and the ones Allah-azwj Sends for him-asws, from the excellent people, as being sufficient. Help Allah-azwj by your helping!’
ثُمَّ جَلَسَ وَ قَامَ عَمَّارُ بْنُ يَاسِرٍ فَقَالَ يَا أَهْلَ الْكُوفَةِ إِنْ كَانَتْ غَابَتْ عَنْكُمْ أَبْدَانُنَا فَقَدِ انْتَهَتْ إِلَيْكُمْ أُمُورُنَا إِنَّ قَاتِلِي عُثْمَانَ لَا يَعْتَذِرُونَ إِلَى النَّاسِ وَ قَدْ جَعَلُوا كِتَابَ اللَّهِ بَيْنَهُمْ وَ بَيْنَ مُحَاجِّيهِمْ أَحْيَا مَنْ أَحْيَا وَ قَتَلَ مَنْ قَتَلَ
Then he-asws sat down and Ammar Bin Yasser stood up and said, ‘O people of Al-Kufa! Even though our bodies are absent from you all, so our instructions have ended up to you. The killers of Usman are not offering excuses to the people and they have made the Book of Allah-azwj to be between them and their arguers. One who lives, lives, and one who is killed, is killed.
وَ إِنَّ طَلْحَةَ وَ الزُّبَيْرَ أَوَّلُ مَنْ طَعَنَ وَ آخِرُ مَنْ أَمَرَ ثُمَّ بَايَعَا أَوَّلَ مَنْ بَايَعَ فَلَمَّا أَخْطَأَهُمَا مَا أَمَّلَا نَكَثَا بَيْعَتَهُمَا عَلَى غَيْرِ حَدَثٍ كَانَ وَ هَذَا ابْنُ الرَّسُولِ يَسْتَنْفِرُكُمْ فِي الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَانْصُرُوا يَنْصُرْكُمُ اللَّهُ
And Talha and Al-Zubeyr were the first ones to stab and the last ones to instruct then pledged, and were the first ones to pledge. When they could not get what they had wished for, they broke their allegiance upon without there being any innovations having happened, and here is the son-asws of the Rasool-saww, mobilising you all among the Emigrants and the Helpers, so help him-asws, Allah-azwj will Help you!’
وَ قَامَ قَيْسُ بْنُ سَعْدٍ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ هَذَا الْأَمْرَ لَوِ اسْتَقْبَلْنَا بِهِ الشُّورَى لَكَانَ عَلِيٌّ أَحَقَّ النَّاسِ بِهِ فِي سَابِقَتِهِ وَ هِجْرَتِهِ وَ عِلْمِهِ وَ كَانَ قِتَالُ مَنْ أَبَى ذَلِكَ حَلَالًا وَ كَيْفَ وَ الْحُجَّةُ قَامَتْ عَلَى طَلْحَةَ وَ الزُّبَيْرِ وَ قَدْ بَايَعَاهُ وَ خَلَعَاهُ حَسَداً
And Qays Bin Sa’ad stood. He praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! This matter, if we had faced it with the consultation, Ali-asws would be the most rightful of the people with it regarding his-asws precedence, and his-asws Emigration, and his-asws knowledge, and fighting against the ones who refuse that is permissible, and why not when the argument has been established upon Talha and Al-Zubeyr, and they had both pledged allegiance to him-asws and they abandoned him-asws out of envy’.
فَقَامَ خُطَبَاؤُهُمْ فَأَسْرَعُوا الرَّدَّ بِالْإِجَابَةِ فَقَالَ النَّجَاشِيُّ فِي ذَلِكَ
| رَضِينَا بِقَسْمِ اللَّهِ إِذْ كَانَ قَسْمُنَا- | عَلِيٌّ وَ أَبْنَاءُ النَّبِيِّ مُحَمَّدٍ | |
| وَ قُلْنَا لَهُ أَهْلًا وَ سَهْلًا وَ مَرْحَباً- | نُقَبِّلُ يَدَيْهِ مِنْ هَوًى وَ تَوَدُّدٍ | |
| فَمُرْنَا بِمَا تَرْضَى نُجِبْكَ إِلَى الرِّضَا- | بِصَمِّ الْعَوَالِي وَ الصَّفِيحِ الْمُهَنَّدِ | |
| وَ تَسْوِيدِ مَنْ سَوَّدْتَ غَيْرَ مَدَافِعَ- | وَ إِنْ كَانَ مَنْ سَوَّدْتَ غَيْرَ مُسَوَّدٍ | |
| فَإِنْ نِلْتَ مَا تَهْوَى فَذَاكَ نُرِيدُهُ- | وَ إِنْ تَخْطَ مَا تَهْوَى فَغَيْرُ تَعَمُّدٍ- |
Their preachers stood up and quickly responded with the answers. Al-Najashy said regarding that (a poem), ‘We are pleased with the Apportioning by Allah-azwj when Ali-asws is apportioning to us, and the sons-asws of the Prophet-saww Muhammad-saww, and we said him-asws, ‘Hello and welcome and congratulations!’ We kiss his-asws hand from love and affection, so order us with whatever you-asws are pleased with, we shall answer you-asws to the pleasure, by the mark of the friends and the plate to ply the swords, and the darkening of the ones darkened is without defence, and even though the one who is darkened is without darkness. So, if you-asws were to get what you-asws like, then that is what we want, and if you-asws are mistaken in what you-asws desire, it would not be deliberate’.
وَ قَالَ قَيْسُ بْنُ سَعْدٍ حِينَ أَجَابَ أَهْلُ الْكُوفَةِ
| جَزَى اللَّهُ أَهْلَ الْكُوفَةِ الْيَوْمَ نُصْرَةً- | أَجَابُوا وَ لَمْ يَأْتُوا بِخِذْلَانِ مَنْ خَذَلَ | |
| وَ قَالُوا عَلِيٌّ خَيْرُ حَافٍ وَ نَاعِلٍ- | رَضِينَا بِهِ مِنْ نَاقِضِ الْعَهْدِ مِنْ بَدَلٍ | |
| هُمَا أَبْرَزَا زَوْجَ النَّبِيِّ تَعَمُّداً- | يَسُوقُ بِهَا الْحَادِي الْمُنِيخُ عَلَى جَمَلٍ | |
| فَمَا هَكَذَا كَانَتْ وُصَاةُ نَبِيِّكُمْ- | وَ مَا هَكَذَا الْإِنْصَافُ أَعْظَمَ بِذَا الْمَثَلِ | |
| فَهَلْ بَعْدَ هَذَا مِنْ مَقَالٍ لِقَائِلٍ- | إِلَّا قَبَّحَ اللَّهُ الْأَمَانِيَّ وَ الْعِلَلَ- |
And Qays Bin Sa’ad said (a poem) when he answered the people of Al-Kufa, ‘Allah-azwj will Recompense the people of Al-Kufa on the day of help. Answer, and do not come with abandonment of the one who abandons. And they said Ali-asws is the best of the barefooted and the sandaled, we are pleased with him-asws from breakers of the pact instead. They have both brought out the wife of the Prophet-saww deliberately, ushering her like a sacrificial animal, a camel in the market. That is not how the successors of the Prophet-saww are supposed to be, and the justice is not like this, that is of a greater example. Is there after this any talk for a speaker except Allah-azwj would Make ugly the wishes and the reasons’.
فَلَمَّا فَرَغَ الْخُطَبَاءُ وَ أَجَابَ النَّاسُ قَامَ أَبُو مُوسَى فَخَطَبَ النَّاسَ وَ أَمَرَهُمْ بِوَضْعِ السِّلَاحِ وَ الْكَفِّ عَنِ الْقِتَالِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ حَرَّمَ عَلَيْنَا دِمَاءَنَا وَ أَمْوَالَنَا فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ … وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً
When the preachers were free and the people answered, Abu Musa stood up and addressed the people and instructed them with placing down the weapons and refraining from the fighting, then said, ‘As for after, Allah-azwj has Prohibited our blood upon us and our wealth. He-azwj Said: ‘O you who believe! Do not devour your property among yourselves by the falsehood except if you happen to trade by an agreement from you; and do not kill your selves; Allah was always Merciful with you all [4:29].
وَ قَالَ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها يَا أَهْلَ الْكُوفَةِ. هذا تمام الحديث.
And whoever kills a Momin intentionally, his Recompense is Hell, being eternally in it [4:93], O people of Al-Kufa!’ – This is the complete Hadeeth’’.[51]
49- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع قَالَ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ لَمَّا أَنْفَذَهُ إِلَى الزُّبَيْرِ يَسْتَفِيئُهُ إِلَى طَاعَتِهِ قَبْلَ حَرْبِ الْجَمَلِ لَا تَلْقَيَنَّ طَلْحَةَ فَإِنَّكَ إِنْ تَلْقَهُ تَجِدْهُ كَالثَّوْرِ عَاقِصاً قَرْنَهُ يَرْكَبُ الصَّعْبَ وَ يَقُولُ هُوَ الذَّلُولُ وَ لَكِنِ الْقَ الزُّبَيْرَ فَإِنَّهُ أَلْيَنُ عَرِيكَةً فَقُلْ لَهُ يَقُولُ لَكَ ابْنُ خَالِكَ عَرَفْتَنِي بِالْحِجَازِ وَ أَنْكَرْتَنِي بِالْعِرَاقِ فَمَا عَدَا مِمَّا بَدَا.
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws, he-asws said to Abdullah Bin Al-Abbas, when he-asws sent him to Al-Zubeyr to satisfy him back to obedience, before the battle of the camel: ‘Do not meet Talha for you will find him like a bull with inverted horns, difficult to ride, and he will say it is the tamed one, but meet Al-Zubeyr, for he is of lenient character. Tell him, ‘The son-asws of your maternal aunt is saying to you: ‘You knew me-asws at Al-Hijaz and are denying me-asws at Al-Iraq. So, what has changed your mind?’’[52]
وَ رُوِيَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ عَنْ تِلْكَ الرِّسَالَةِ فَقَالَ بَعَثَنِي فَأَتَيْتُ الزُّبَيْرَ فَقُلْتُ لَهُ فَقَالَ إِنِّي أُرِيدُ مَا تُرِيدُ كَأَنَّهُ يَقُولُ الْمُلْكَ وَ لَمْ يَزِدْنِي عَلَى ذَلِكَ فَرَجَعْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَأَخْبَرْتُهُ.
And it is reported from Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws having said, ‘Ibn Abbas was asked about that message, he said, ‘He-asws sent me and I came to Al-Zubeyr and told him. He said, ‘I want what you want. It is as if the king is saying it’, and he did not increase me upon that. So, I returned to Amir Al-Momineen-asws and informed him-asws’’.[53]
50- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع عِنْدَ خُرُوجِهِ لِقِتَالِ أَهْلِ الْبَصْرَةِ قَالَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ بِذِي قَارٍ وَ هُوَ يَخْصِفُ نَعْلَهُ فَقَالَ لِي مَا قِيمَةُ هَذِهِ النَّعْلِ فَقُلْتُ لَا قِيمَةَ لَهَا
(The book) ‘Nahj (Al-Balagah)’ – and from a sermon of his-asws during his-asws going out to fight the people of Al-Basra. Abdullah Bin Al-Abbas said, ‘I entered to see Amir Al-Momineen-asws at Zi Qaar and he-asws was repairing his-asws slipper. He-asws said to me: ‘What is the value of this slipper?’ I said, ‘There is no value for it’.
قَالَ وَ اللَّهِ لَهِيَ أَحَبُّ إِلَيَّ مِنْ إِمْرَتِكُمْ إِلَّا أَنْ أُقِيمَ حَقّاً أَوْ أَدْفَعَ بَاطِلًا
He-asws said: ‘By Allah-azwj! It is more beloved to me that my-asws ruling you all, except that I-asws am establishing truth and repelling the falsehood’.
ثُمَّ خَرَجَ فَخَطَبَ النَّاسَ فَقَالَ إِنَّ اللَّهَ سُبْحَانَهُ بَعَثَ مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ لَيْسَ أَحَدٌ مِنَ الْعَرَبِ يَقْرَأُ كِتَاباً وَ لَا يَدَّعِي نُبُوَّةً فَسَاقَ النَّاسَ حَتَّى بَوَّأَهُمْ مَحَلَّتَهُمْ وَ بَلَّغَهُمْ مَنْجَاتَهُمْ فَاسْتَقَامَتْ قَنَاتُهُمْ وَ اطْمَأَنَّتْ صَفَاتُهُمْ
Then he-asws went out and addressed the people. He-asws said: ‘Allah-azwj the Glorious Sent Muhammad-saww and there wasn’t anyone from the Arabs who had read a Book nor claimed Prophet-hood. He-asws guided the people until took their places and reached their program. He-saww straightened their ways and secured their attributes.
أَمَا وَ اللَّهِ إِنْ كُنْتُ لَفِي سَاقَتِهَا حَتَّى تَوَلَّتْ بِحَذَافِيرِهَا مَا عَجَزْتُ وَ لَا جَبُنْتُ وَ إِنَّ مَسِيرِي هَذَا لِمِثْلِهَا فَلَأَنْقُبَنَّ الْبَاطِلَ حَتَّى يَخْرُجَ الْحَقُّ مِنْ جَنْبِهِ مَا لِي وَ لِقُرَيْشٍ وَ اللَّهِ لَقَدْ قَاتَلْتُهُمْ كَافِرِينَ وَ لَأُقَاتِلَنَّهُمْ مَفْتُونِينَ وَ إِنِّي لَصَاحِبُهُمْ بِالْأَمْسِ كَمَا أَنَا صَاحِبُهُمُ الْيَوْمَ.
But, by Allah-azwj! I-asws was there during his-saww guidance until they turned around in their entirety. Neither was I-asws frustrated nor was I-asws a coward, and this journey of mine-asws is similar to it. I-asws will turn over the falsehood until the truth comes out from its side. What is it to me-asws and Quraysh? By Allah-azwj! I-asws had fought them as Kafirs and I-asws shall be fighting them as tempted ones, and I-asws was their companion yesterday just as I-asws am their companion today’’.[54]
51- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع فِي مَعْنَى طَلْحَةَ وَ الزُّبَيْرِ وَ اللَّهِ مَا أَنْكَرُوا عَلَيَّ مُنْكَراً وَ لَا جَعَلُوا بَيْنِي وَ بَيْنَهُمْ نَصَفاً وَ إِنَّهُمْ لَيَطْلُبُونَ حَقّاً تَرَكُوهُ وَ دَماً سَفَكُوهُ فَإِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِنَّ لَهُمْ نَصِيبَهُمْ مِنْهُ وَ إِنْ كَانُوا وَلُوهُ دُونِي فَمَا الطَّلِبَةُ إِلَّا قِبَلَهُمْ وَ إِنَّ أَوَّلَ عَدْلِهِمْ لَلْحُكْمُ عَلَى أَنْفُسِهِمْ
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws in meaning Talha and Al-Zubeyr: ‘By Allah-azwj! They have not denied upon me-asws a (justifiable) denial, nor have they made fairness to be between me-asws and them, and they are seeking a right they had neglected, and a blood they have spilt. If I-asws was their participant in it, then for them is their share from it, and if they have been in-charge of it besides me-asws, then there is no responsibility except from their direction, and the first of their justice of the judgment would be against their own selves.
وَ إِنَّ مَعِي لَبَصِيرَتِي وَ اللَّهِ مَا لَبَسْتُ وَ لَا لُبِسَ عَلَيَّ وَ إِنَّهَا لَلْفِئَةُ الْبَاغِيَةُ فِيهَا الْحَمَأُ وَ الْحُمَّةُ وَ الشُّبْهَةُ الْمُغْدِفَةُ وَ إِنَّ الْأَمْرَ لَوَاضِحٌ وَ قَدْ زَاحَ الْبَاطِلُ عَنْ نِصَابِهِ وَ انْقَطَعَ لِسَانُهُ عَنْ شَغْبِهِ
And with me-asws is my-asws insight. By Allah-azwj! Neither have I-asws deceived nor have been deceived against, and it is a rebel group where is the heat and the hot geyser, and the suspicions of a lying woman, and the matter is clear, and the falsehood to be returned from its spot and cut off its tongue from its disturbance.
وَ ايْمُ اللَّهِ لَأُفْرِطَنَّ لَهُمْ حَوْضاً أَنَا مَاتِحُهُ لَا يَصْدُرُونَ عَنْهُ بِرِيٍّ وَ لَا يَعُبُّونَ بَعْدَهُ فِي حَسْيٍ وَ مِنْهَا فَأَقْبَلْتُمْ إِلَيَّ إِقْبَالَ الْعُوذِ الْمَطَافِيلِ عَلَى أَوْلَادِهَا تَقُولُونَ الْبَيْعَةَ الْبَيْعَةَ قَبَضْتُ كَفِّي فَبَسَطْتُمُوهَا وَ نَازَعْتُكُمْ يَدِي فَجَاذَبْتُمُوهَا
And I-asws swear by Allah-azwj! I-asws shall fill out such a fountain (of war) for them, I-asws would be its drawer. Neither will they be able to drink from it nor crossing over after it and drink from it. You came towards me-asws with a coming like the children seeking shelter saying, ‘The allegiance! The allegiance!’ I-asws held back my-asws hand, but they spread it out, and you snatched my-asws hand and pulled it.
اللَّهُمَّ إِنَّهُمَا قَطَعَانِي وَ ظَلَمَانِي وَ نَكَثَا بَيْعَتِي وَ أَلَّبَا النَّاسَ عَلَيَّ فَاحْلُلْ مَا عَقَدَا وَ لَا تُحْكِمْ لَهُمَا مَا أَبْرَمَا وَ أَرِهِمَا الْمَسَاءَةَ فِيمَا أَمَّلَا وَ عَمِلَا وَ لَقَدِ اسْتَثَبْتُهُمَا قَبْلَ الْقِتَالِ وَ اسْتَأْنَيْتُ بِهِمَا أَمَامَ الْوِقَاعِ فَغَمَطَا النِّعْمَةَ وَ رَدَّا الْعَافِيَةَ.
O Allah-azwj! These two (Talha and Al-Zubeyr) have cut me-asws off and have wronged me-asws, and they broke my-asws allegiance, and rallied the people against me-asws. Loosed what they have tied, and do not Judge for them what they have concluded, and Show them the evil regarding what they have hoped for and done, and I-asws have proven it to them before the fighting and have been considerate with them before the event, but they looked down upon the bounty and rejected the well-being’’.[55]
52- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع فِي ذِكْرِ أَهْلِ الْبَصْرَةِ كُلُّ وَاحِدٍ مِنْهُمَا يَرْجُو الْأَمْرَ لَهُ وَ يَعْطِفُهُ عَلَيْهِ دُونَ صَاحِبِهِ لَا يَمُتَّانِ بِحَبْلٍ وَ لَا يَمُدَّانِ إِلَيْهِ بِسَبَبٍ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبُ [حَامِلُ] ضَبٍّ لِصَاحِبِهِ وَ عَمَّا قَلِيلٍ يُكْشَفُ قِنَاعُهُ بِهِ
(The book) ‘Nahj (Al-Balagah)’ – And from a sermon of his-asws in mentioning the people of Al-Basra: ‘Each one of the two wishes the command to be for him, and is leaning upon it besides his companion. They are neither dying with a rope nor are they extending towards it with a means. Each one of them is an attacking wolf to his companion, and after a little while, its veil will be uncovered by Him-azwj.
وَ اللَّهِ لَئِنْ أَصَابُوا الَّذِي يُرِيدُونَ لَيَنْتَزِعَنَّ هَذَا نَفْسَ هَذَا وَ لَيَأْتِيَنَّ هَذَا عَلَى هَذَا قَدْ قَامَتِ الْفِئَةُ الْبَاغِيَةُ فَأَيْنَ الْمُحْتَسِبُونَ وَ قَدْ سُنَّتْ لَهُمُ السُّنَنُ وَ قُدِّمَ لَهُمُ الْخَبَرُ وَ لِكُلِّ ضَلَّةٍ عِلَّةٌ وَ لِكُلِّ نَاكِثٍ شُبْهَةٌ وَ اللَّهِ لَا أَكُونُ كَمُسْتَمِعِ اللَّدْمِ يَسْمَعُ النَّاعِيَ وَ يَحْضُرُ الْبَاكِيَ ثُمَّ لَا يَعْتَبِرُ.
By Allah-azwj! If they were to attain that which they want, this soul will snatch from this soul, and this one will come upon this one. The rebel group has stood up, so where are the anticipators and the Sunnah has been established for them, and the news has proceeded to them; and for every straying is a reason, and for every breaking there is a suspicion. By Allah-azwj! I-asws will not happen to be like the intent listener to the voice of the obituarist and the wailers a present, then he does not take a lesson’’.[56]
53- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع: عِنْدَ مَسِيرِ أَصْحَابِ الْجَمَلِ إِلَى الْبَصْرَةِ إِنَّ اللَّهَ بَعَثَ رَسُولًا هَادِياً بِكِتَابٍ نَاطِقٍ وَ أَمْرٍ قَائِمٍ لَا يَهْلِكُ عَنْهُ إِلَّا هَالِكٌ وَ إِنَّ الْمُبْتَدَعَاتِ الْمُشَبَّهَاتِ هُنَّ مِنَ الْمُهْلِكَاتِ إِلَّا مَا حَفِظَ اللَّهُ مِنْهَا [كَذَا]
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws at the journey of the companions of the camel to Al-Basra: ‘Allah-azwj Sent a guiding Rasool-saww with a speaking Book, and an established matter. No one will be destroyed from it except a self-destroyer, and the innovations and the suspicious, these are from the destroyers, except what Allah-azwj Protects from these.
وَ إِنَّ فِي سُلْطَانِ اللَّهِ عِصْمَةً لِأَمْرِكُمْ فَأَعْطُوهُ طَاعَتَكُمْ غَيْرَ مُلَوَّمَةٍ وَ لَا مُسْتَكْرَهٍ بِهَا وَ اللَّهِ لَتَفْعَلُنَّ أَوْ لَيَنْقُلَنَّ اللَّهُ عَنْكُمْ سُلْطَانَ الْإِسْلَامِ ثُمَّ لَا يَنْقُلُهُ إِلَيْكُمْ أَبَداً حَتَّى يَأْرِزَ الْأَمْرُ إِلَى غَيْرِكُمْ
And the Authority of Allah-azwj is a protection for your affairs, therefore obey Him-azwj with your obedience, without blame or abhorrence. By Allah-azwj! Either you will end up uprooting it or Allah-azwj will Uproot it away from you the authority of Al-Islam, then it will not be transferred to you, ever, until the command goes to others.
إِنَّ هَؤُلَاءِ قَدْ تَمَالَئُوا عَلَى سَخْطَةِ إِمَارَتِي وَ سَأَصْبِرُ مَا لَمْ أَخَفْ عَلَى جَمَاعَتِكُمْ فَإِنَّهُمْ إِنْ تَمَّمُوا عَلَى فَيَالَةِ هَذَا الرَّأْيِ انْقَطَعَ نِظَامُ الْمُسْلِمِينَ وَ إِنَّمَا طَلَبُوا هَذِهِ الدُّنْيَا حَسَداً لِمَنْ أَفَاءَهَا اللَّهُ عَلَيْهِ فَأَرَادُوا رَدَّ الْأُمُورِ عَلَى أَدْبَارِهَا وَ لَكُمْ عَلَيْنَا الْعَمَلُ بِكِتَابِ اللَّهِ تَعَالَى وَ سِيرَةِ رَسُولِ اللَّهِ ص وَ الْقِيَامُ بِحَقِّهِ وَ النَّعْشُ لِسُنَّتِهِ.
They are full of annoyance upon my-asws governance, and I-asws shall be patient for as long as I-asws do not fear upon your community, for if they were to be complete upon the failure of this view, the system of the Muslims would be terminated, and rather they are seeking this world out of envy to the one whom Allah-azwj has Legalised to be upon it. They are intending to return the affairs upon its back, and for you all, upon us-asws, it the acting by the Book of Allah-azwj Exalted, and Seerah of Rasool-Allah-azwj, and the standing by his-saww rights and the revival of his-saww Sunnah’’.[57]
54- نهج، نهج البلاغة وَ مِنْ كَلَامِهِ ع: فِي ذِكْرِ السَّائِرِينَ إِلَى الْبَصْرَةِ لِحَرْبِهِع فَقَدِمُوا عَلَى عُمَّالِي وَ خُزَّانِ بَيْتِ مَالِ الْمُسْلِمِينَ الَّذِي فِي يَدَيَّ وَ عَلَى أَهْلِ مِصْرٍ كُلُّهُمْ فِي طَاعَتِي وَ عَلَى بَيْعَتِي فَشَتَّتُوا كَلِمَتَهُمْ وَ أَفْسَدُوا عَلَى جَمَاعَتِهِمْ وَ وَثَبُوا عَلَى شِيعَتِي فَقَتَلُوا طَائفَةً منْهُمْ غَدْراً وَ طَائِفَةٌ عَضُّوا عَلَى أَسْيَافِهِمْ فَضَارَبُوا حَتَّى لَقُوا اللَّهَ صَادِقِينَ.
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws in mentioning the travellers to Al-Basrah to battle him-asws: ‘They are going ahead to the office bearers and treasurers of the public treasury of the Muslims which is in my-asws hands, and upon the people of the cities, all of them in my-asws obedience and upon my-asws allegiance. They divided their talk and corrupted upon their communities, and they pounced upon my-asws Shias, and they killed a party of them by treachery, and a party bit upon their swords and they struck until they met Allah-azwj as truthful’’.[58]
55- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع كَلَّمَ بِهِ بَعْضَ الْعَرَبِ وَ قَدْ أَرْسَلَهُ قَوْمٌ مِنْ أَهْلِ الْبَصْرَةِ لَمَّا قَرُبَ ع مِنْهَا يَعْلَمُ لَهُمْ مِنْهُ حَقِيقَةَ حَالِهِ مَعَ أَصْحَابِ الْجَمَلِ لِتَزُولَ الشُّبْهَةُ مِنْ نُفُوسِهِمْ فَبَيَّنَ لَهُ ع مِنْ أَمْرِهِ مَعَهُمْ مَا عَلِمَ بِهِ أَنَّهُ عَلَى الْحَقِّ
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws he-asws spoke with to one of the Arabs, and a group from the people of Al-Basra had sent him with a message when he-asws was near from it, to know for them the reality of his-asws situation with the companions of the camel, in order to remove the doubts from themselves. He-asws explained to him his-asws matter with them and let him know that he-asws was upon the truth.
ثُمَّ قَالَ لَهُ بَايِعْ فَقَالَ إِنِّي رَسُولُ قَوْمٍ وَ لَا أُحْدِثُ حَدَثاً حَتَّى أَرْجِعَ إِلَيْهِمْ
Then he-asws said to him: ‘Pledge allegiance!’ He said, ‘I am only a messenger of a people, and I cannot do a new thing until I return to them’.
فَقَالَ ع أَ رَأَيْتَ لَوْ أَنَّ الَّذِينَ وَرَاءَكَ بَعَثُوكَ رَائِداً تَبْتَغِي لَهُمْ مَسَاقِطَ الْغَيْثِ فَرَجَعْتَ إِلَيْهِمْ وَ أَخْبَرْتَهُمْ عَنِ الْكَلَإِ وَ الْمَاءِ فَخَالَفُوكَ إِلَى الْمَعَاطِشِ وَ الْمَجَادِبِ مَا كُنْتَ صَانِعاً
He-asws said: ‘What is your view if the ones behind you had sent you as a pioneer to seek out for them a land rained upon, and you return to them and inform them about the greenery and the water, but they oppose you to go to the dry and the barren, what would you do?’
قَالَ كُنْتُ تَارِكَهُمْ وَ مُخَالِفَهُمْ إِلَى الْكَلَإِ وَ الْمَاءِ فَقَالَ لَهُ ع فَامْدُدْ إِذاً يَدَكَ فَقَالَ الرَّجُلُ فَوَ اللَّهِ مَا اسْتَطَعْتُ أَنْ أَمْتَنِعَ عِنْدَ قِيَامِ الْحُجَّةِ عَلَيَّ فَبَايَعْتُهُ ع. و الرجل يعرف بكليب الجرمي.
He said, ‘I would leave them and oppose them and go to the greenery and the water’. He-asws said to him: ‘Then extend your hand’. The man said, ‘By Allah-azwj! I am not able to refuse at the establishment of the proof upon me’, and he pledged to him-asws’. And the man was known as Kaleeb Al-Jurmy’’.[59]
56- نهج، نهج البلاغة مِنْ كِتَابٍ لَهُ ع: إِلَى أَهْلِ الْكُوفَةِ عِنْدَ مَسِيرِهِ مِنَ الْمَدِينَةِ إِلَى الْبَصْرَةِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَهْلِ الْكُوفَةِ جَبْهَةِ الْأَنْصَارِ وَ سَنَامِ الْعَرَبِ
(The book) ‘Nahj (Al-Balagah)’ – From a letter of his-asws to the people of Al-Kufa at his-asws travelling from Al-Medina to Al-Basrah: ‘From a servant of Allah-azwj Amir Al-Momineen-asws to the people of Al-Kufa, foreheads of the Helpers and the peak of the Arabs.
أَمَّا بَعْدُ فَإِنِّي أُخْبِرُكُمْ فِي أَمْرِ عُثْمَانَ حَتَّى يَكُونَ سَمْعُهُ كَعِيَانِهِ إِنَّ النَّاسَ طَعَنُوا عَلَيْهِ فَكُنْتُ رَجُلًا مِنَ الْمُهَاجِرِينَ أُكْثِرُ اسْتِعْتَابَهُ وَ أُقِلُّ عِتَابَهُ وَ كَانَ طَلْحَةُ وَ الزُّبَيْرُ أَهْوَنُ سَيْرِهِمَا فِيهِ الْوَجِيفُ وَ أَرْفَقُ حِدَائِهِمَا الْعَنِيفُ وَ كَانَ مِنْ عَائِشَةَ فِيهِ فَلْتَةُ غَضَبٍ
As for after, I-asws am informing you regarding the matter of Usman until listening to it would be like seeing it. The people faulted upon him and I-asws was a man from the Emigrants supporting him the most, and least in faulting him while Talha and Al-Zubeyr were such, their weakest manner regarding him was the exciting, and the kindest of their voices was the harsh, and an error of anger happened from Ayesha regarding him.
فَأُتِيحَ لَهُ قَوْمٌ قَتَلُوهُ وَ بَايَعَنِي النَّاسُ غَيْرَ مُسْتَكْرَهِينَ وَ لَا مُجْبَرِينَ بَلْ طَائِعِينَ مُخَيَّرِينَ وَ اعْلَمُوا أَنَّ دَارَ الْهِجْرَةِ قَدْ قَلَعَتْ بِأَهْلِهَا وَ قَلَعُوا بِهَا وَ جَاشَتْ جَيْشَ الْمِرْجَلِ وَ قَامَتِ الْفِتْنَةُ عَلَى الْقُطْبِ فَأَسْرِعُوا إِلَى أَمِيرِكُمْ وَ بَادِرُوا جِهَادَ عَدُوِّكُمْ إِنْ شَاءَ اللَّهُ.
A group came to him and killed him, and the people pledged allegiance to me-asws without being forced nor by compulsion, but willingly, by choice, and they knew that the house of Emigration had been uprooted with its inhabitants, and they were uprooted with it, and the cauldron of the army boiled, and the Fitna (discord) was established upon the pivot. So, hasten to your commanders and rush to fight your enemies, if Allah-azwj so Desires’’.[60]
57- وَ مِنْ كِتَابٍ لَهُ ع: إِلَيْهِمْ بَعْدَ فَتْحِ الْبَصْرَةِ- وَ جَزَاكُمُ اللَّهُ مِنْ أَهْلِ مِصْرٍ عَنْ أَهْلِ بَيْتِ نَبِيِّكُمْ أَحْسَنَ مَا يَجْزِي الْعَامِلِينَ بِطَاعَتِهِ وَ الشَّاكِرِينَ لِنِعْمَتِهِ فَقَدْ سَمِعْتُمْ وَ أَطَعْتُمْ وَ دُعِيتُمْ فَأَجَبْتُمْ.
And from a letter of his-asws to then after the conquest of Al-Basra: ‘May Allah-azwj Recompense you all from the people of the cities on behalf of the People-asws of the Household of your Prophet-saww as excellently as can be for the workers in His-azwj obedience, and the ones grateful for His-azwj Bounties, for you heard and obeyed and were called, and you answered’’.[61]
58- وَ قَالَ ابْنُ أَبِي الْحَدِيدِ فِي الشَّرْحِ رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ يَسَارٍ الْقُرَشِيِّ قَالَ: لَمَّا نَزَلَ عَلِيٌّ ع الرَّبَذَةَ مُتَوَجِّهاً إِلَى الْبَصْرَةِ بَعَثَ إِلَى الْكُوفَةِ مُحَمَّدَ بْنَ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ وَ كَتَبَ إِلَيْهِمْ هَذَا الْكِتَابَ يَعْنِي الْكِتَابَ الْأَوَّلَ وَ زَادَ فِي آخِرِهِ فَحَسْبِي بِكُمْ إِخْوَاناً وَ لِلدِّينِ أَنْصَاراً فَ انْفِرُوا خِفافاً وَ ثِقالًا وَ جاهِدُوا بِأَمْوالِكُمْ وَ أَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ.
And Ibn Abi Al Hadeed said in the commentary – It is reported by Muhammad Bin Is’haq, from his uncle Abdul Rahman Bin Yasaar Al Qurshy who said,
‘When Ali-asws descended at Al-Rabza heading to Al-Basrah, he sent a messenger to Al-Kufa, Muhammad son of Ja’far-asws Bin Abu Talib-asws and Muhammad Bin Abu Bakr, and he-asws wrote this letter to them, meaning the first letter, and there is an increase in its end: ‘It suffices me-asws with you all as brethren and the ones who are Helpers: Advance lightly and heavily, and fight with your wealth and your selves in the Way of Allah; [9:41], perhaps you will succeed’’.[62]
59- وَ رَوَى أَبُو مِخْنَفٍ قَالَ حَدَّثَنِي الصَّقْعَبُ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ جُنَادَةَ يُحَدِّثُ أَنَّ عَلِيّاً ع لَمَّا نَزَلَ الرَّبَذَةَ بَعَثَ هَاشِمَ بْنَ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ إِلَى أَبِي مُوسَى الْأَشْعَرِيِّ وَ هُوَ الْأَمِيرُ يَوْمَئِذٍ عَلَى الْكُوفَةِ لِيُنَفِّرَ إِلَيْهِ النَّاسَ وَ كَتَبَ إِلَيْهِ مَعَهُ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَبْدِ اللَّهِ بْنِ قَيْسٍ
And it is reported by Abu Mikhnaf who said, ‘It is narrated to me by Al Saq’ab who said, ‘I heard Abdullah Bin Junada,
‘It is narrated that when Ali-asws descended at Al-Rabza, sent Hashim Bin Utba Bin Abin Waqas to Abi Musa Al-Ashary, and on that day he was the governor upon Al-Kufa, in order to hasten the people to him-asws, and he-asws wrote to him, (sending it) with him: ‘From a servant of Allah-azwj Ali-asws Amir Al-Momineen, to Abdullah Bin Qays.
أَمَّا بَعْدُ فَإِنِّي بَعَثْتُ إِلَيْكَ هَاشِمَ بْنَ عُتْبَةَ لِتُشْخِصَ إِلَيَّ مَنْ قِبَلَكَ مِنَ الْمُسْلِمِينَ لِيَتَوَجَّهُوا إِلَى قَوْمٍ نَكَثُوا بَيْعَتِي وَ قَتَلُوا شِيعَتِي وَ أَحْدَثُوا فِي الْإِسْلَامِ هَذَا الْحَدَثَ الْعَظِيمَ فَاشْخَصْ بِالنَّاسِ إِلَيَّ مَعَهُ حِينَ يَقْدَمُ عَلَيْكَ فَإِنِّي لَمْ أُوَلِّكَ الْمِصْرَ الَّذِي أَنْتَ بِهِ وَ لَمْ أُقِرَّكَ عَلَيْهِ إِلَّا لِتَكُونَ مِنْ أَعْوَانِي عَلَى الْحَقِّ وَ أَنْصَارِي عَلَى هَذَا الْأَمْرِ وَ السَّلَامُ.
As for after, I-asws sending Hashim Bin Utbah to you so you (send those) Muslims to me-asws from your direction for heading to a group who have broken my-asws allegiance and killed my-asws Shias, and they have innovated in Al-Islam this big innovation. So, hasten the people to me-asws with him when he arrives to you, for I-asws did not make you to be in-charge of the city which you are with, and have not accepted you being upon it except for you to be from my-asws supporters upon the truth, and my helper upon this command. And the greetings’’.[63]
60- وَ رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ أَنَّهُ لَمَّا قَدِمَ مُحَمَّدُ بْنُ جَعْفَرٍ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْكُوفَةَ اسْتَنْفَرَا النَّاسَ فَمَنَعَهُمْ أَبُو مُوسَى فَلَحِقَا بِعَلِيٍّ ع فَأَخْبَرَاهُ بِالْخَبَرِ.
And it is reported by Muhammad Bin Is’haq, ‘When Muhammad son of Ja’far-asws and Muhammad Bin Abu Bakr arrived at Al-Kufa, the people rushed, but Abu Musa (Ashari tried to) prevent them but they both joined up with Ali-asws and informed him-asws with the news’’.[64]
61- وَ رَوَى أَبُو مِخْنَفٍ: أَنَّ هَاشِمَ بْنَ عُتْبَةَ لَمَّا قَدِمَ الْكُوفَةَ دَعَا أَبَا مُوسَى فَقَالَ اتَّبِعْ مَا كَتَبَ بِهِ إِلَيْكَ فَأَبَى ذَلِكَ فَبَعَثَ إِلَى هَاشِمٍ يَتَوَعَّدُهُ فَكَتَبَ إِلَى عَلِيٍّ بِامْتِنَاعِهِ وَ أَنَّهُ شَاقٌّ بَعِيدُ الْوُدِّ ظَاهِرُ الْغِلِّ وَ الشَّنَآنِ وَ أَنَّهُ هَدَّدَهُ بِالسِّجْنِ وَ الْقَتْلِ
And it is reported by Abu Mikhnaf, ‘When Hashim Bin Utba arrived at Al-Kufa, called Abu Musa (Al-Ashari)[65] and said, ‘Follow what has been written with to you’. But he refused that and sent a message to Hashim threatening him. He wrote to Ali-asws of his refusal and that he is hard, far from being friendly, manifesting the grudge and the malice, and he had threatened him with the imprisonment and the killing.
فَلَمَّا وَرَدَ كِتَابُهُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَدْ أَتَاهُ بِهِ الْمُحِلُّ بْنُ خَلِيفَةَ فَسَلَّمَ عَلَيْهِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي أَدَّى الْحَقَّ إِلَى أَهْلِهِ وَ وَضَعَهُ مَوْضِعَهُ فَكَرِهَ ذَلِكَ قَوْمٌ وَ قَدْ وَ اللَّهِ كَرِهُوا نُبُوَّةَ مُحَمَّدٍ ص ثُمَّ بَارَزُوهُ وَ جَاهَدُوهُ فَرَدَّ اللَّهُ كَيْدَهُمْ فِي نُحُورِهِمْ وَ جَعَلَ دَائِرَةَ السَّوْءِ عَلَيْهِمْ
When his letter arrived to Amir Al-Momineen-asws, and Al-Muhill Bin Khaleefa had given it to him-asws. He greeted unto him-asws, then said, ‘The Praise is for Allah-azwj Who Gave the truth to its people, and Placed it in its place. A group disliked that, and by Allah-azwj, they had disliked the Prophet-hood of Muhammad-saww, then they had duelled him-asws and fought him-saww. But, Allah-azwj Repelled their plots into their throats and Made the circle of evil to go against them.
وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَنُجَاهِدَنَّهُمْ مَعَكَ فِي كُلِّ مَوْطِنٍ حِفْظاً لِرَسُولِ اللَّهِ ص فِي أَهْلِ بَيْتِهِ إِذْ صَارُوا أَعْدَاءً لَهُمْ بَعْدَهُ
By Allah-azwj, O Amir Al-Momineen-asws! We shall fight them with you-asws in every place, a protection for Rasool-Allah-saww regarding People-asws of his-saww Household, when they have become enemies to them-asws after him-saww’.
فَرَحَّبَ بِهِ عَلِيٌّ ع وَ قَالَ لَهُ خَيْراً ثُمَّ أَجْلَسَهُ إِلَى جَانِبِهِ وَ قَرَأَ كِتَابَ هَاشِمٍ وَ سَأَلَهُ عَنِ النَّاسِ وَ عَنْ أَبِي مُوسَى فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَثِقُ بِهِ وَ لَا آمَنُهُ عَلَى خِلَافِكَ إِنْ وَجَدَ مَنْ يُسَاعِدُهُ عَلَى ذَلِكَ
Ali-asws was welcoming with him and said good things to him, then made him to be seated to his-asws side, and he read the letter of Hashim and asked him about the people and about Abu Musa. He said, ‘O Amir Al-Momineen-asws! I do not trust him nor do I feel safe upon him opposing you-asws if he were to find ones to assist him upon that’.
فَقَالَ عَلِيٌّ ع وَ اللَّهِ مَا كَانَ عِنْدِي بِمُؤْتَمَنٍ وَ لَا نَاصِحٍ وَ لَقَدْ أَرَدْتُ عَزْلَهُ فَأَتَانِي الْأَشْتَرُ فَسَأَلَنِي أَنْ أُقِرَّهُ وَ ذَكَرَ أَنَّ أَهْلَ الْكُوفَةِ بِهِ رَاضُونَ فَأَقْرَرْتُهُ.
Ali-asws said: ‘By Allah-azwj! He has not been trustworthy in my-asws presence nor an adviser, and I-asws had intended to remove him, but (Malik e) Al-Ashtar came and asked me to accept him, and he mentioned that the people of Al-Kufa are pleased with him, so I-asws accepted him’’.[66]
وَ رَوَى أَبُو مِخْنَفٍ قَالَ وَ بَعَثَ عَلِيٌّ ع مِنَ الرَّبَذَةِ بَعْدَ وُصُولِ الْمُحِلِّ بْنِ خَلِيفَةَ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ وَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ إِلَى أَبِي مُوسَى وَ كَتَبَ مَعَهُمَا مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَبْدِ اللَّهِ بْنِ قَيْسٍ أَمَّا بَعْدُ يَا ابْنَ الْحَائِكِ يَا عَاضَّ أَيْرِ أَبِيهِ
And it is reported by Abu Mikhnaf who said,
‘And Ali-asws sent messengers from Al-Rabza after the arrival of Al-Muhill Bin Khaleefa, Abdullah Bin Abbas, and Muhammad Bin Ab Bakr to Abu Musa (Al-Ashari), and wrote with them: ‘From A servant of Allah-azwj, Ali-asws Amir Al-Momineen, to Abdullah Bin Qays. As for after, O son of the sneaker, O biter of the caravan of his father!
فَوَ اللَّهِ إِنْ كُنْتُ لَأَرَى أَنَّ بَعْدَكَ مِنْ هَذَا الْأَمْرِ الَّذِي لَمْ يَجْعَلْكَ اللَّهُ لَهُ أَهْلًا وَ لَا جَعَلَ لَكَ فِيهِ نَصِيباً سَيَمْنَعُكَ مِنْ رَدِّ أَمْرِي وَ الِافْتِرَاءِ عَلَيَّ وَ قَدْ بَعَثْتُ إِلَيْكَ ابْنَ عَبَّاسٍ وَ ابْنَ أَبِي بَكْرٍ فَخَلِّهِمَا وَ الْمِصْرَ وَ أَهْلَهُ وَ اعْتَزِلْ عَمَلَنَا مَذْؤُماً مَدْحُوراً
By Allah-azwj! I-asws was considering that (there should be someone else) from after you, from this command which Allah-azwj has neither Made you a rightful for it nor Made any share to be for you in it. It will be preventing you from responding to my-asws orders and the slandering against me-asws, and I-asws have sent to you Ibn Abbas and Ibn Abu Bakr, so leave them two and the city and its people, and isolate from our word disgraced, expelled! [7:18].
فَإِنْ فَعَلْتَ وَ إِلَّا فَإِنِّي قَدْ أَمَرْتُهُمَا أَنْ يُنَابِذَاكَ عَلَى سَوَاءٍ إِنَّ اللَّهَ لا يَهْدِي كَيْدَ الْخائِنِينَ فَإِذَا ظَهَرَا عَلَيْكَ قَطَعَاكَ إِرْباً إِرْباً وَ السَّلَامُ عَلَى مَنْ شَكَرَ النِّعْمَةَ وَ وَفَى بِالْبَيْعَةِ وَ عَمِلَ بِرَجَاءِ الْعَافِيَةِ
So, either you do it or else I-asws have ordered them both to deal with you upon the sameness. Surely, Allah-azwj does not Guide the plans of the treacherous. When it appears upon you, it will cut you into pieces and pieces. And the greetings be upon the one thanking for the Bounties and is loyal with the allegiance, and desires to be with the well-being’’.
قَالَ أَبُو مِخْنَفٍ فَلَمَّا أَبْطَأَ ابْنُ عَبَّاسٍ وَ ابْنُ أَبِي بَكْرٍ عَنْ عَلِيٍّ ع وَ لَمْ يَدْرِ مَا صَنَعَا رَحَلَ عَنِ الرَّبَذَةِ إِلَى ذِي قَارٍ فَنَزَلَهَا
Abu Mikhnaf said, ‘When Ibn Abbas and Ibn Abu Bakr were delayed from (returning to) Ali-asws and he-asws did not get the news of what they had done, he-asws departed from Al-Raba to Zi-Qaar, and descended at it’.
قَالَ فَلَمَّا نَزَلَ ذَا قَارٍ بَعَثَ إِلَى الْكُوفَةِ الْحَسَنَ ابْنَهُ ع وَ عَمَّارَ بْنَ يَاسِرٍ وَ زَيْدَ بْنَ صُوحَانَ وَ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ وَ مَعَهُمْ كِتَابٌ إِلَى أَهْلِ الْكُوفَةِ فَأَقْبَلُوا حَتَّى كَانُوا بِالْقَادِسِيَّةِ فَتَلَقَّاهُمُ النَّاسُ فَلَمَّا دَخَلُوا الْكُوفَةَ قَرَءُوا كِتَابَ عَلِيٍّ ع وَ هُوَ
He (the narrator) said, ‘When he-asws had descended at Zi-Qaar, he-asws sent Al-Hassan-asws to Al-Kufa, and Ammar Bin Yasser, and Zayd Bin Sowhan, and Qays Bin Sa’ad Bin Obada, and with them was a letter to the people of Al-Kufa. They came until they were at Al Qadisiyya, and the people welcomed them. When they entered Al-Kufa, they read out the letter of Ali-asws, and it is: –
مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مَنْ بِالْكُوفَةِ مِنَ الْمُسْلِمِينَ أَمَّا بَعْدُ فَإِنِّي خَرَجْتُ مَخْرَجِي هَذَا إِمَّا ظَالِماً وَ إِمَّا مَظْلُوماً وَ إِمَّا بَاغِياً وَ إِمَّا مَبْغِيّاً عَلَيَّ فَأَنْشُدُ اللَّهَ رَجُلًا بَلَغَهُ كِتَابِي هَذَا إِلَّا نَفَرَ إِلَيَّ فَإِنْ كُنْتُ مَظْلُوماً أَعَانَنِي وَ إِنْ كُنْتُ ظَالِماً اسْتَعْتَبَنِي وَ السَّلَامُ
From a servant of Allah-azwj, Ali-asws Amir Al-Momineen, to the ones from the Muslims at Al-Kufa. As for after, I-asws have come out in this coming out of mine-asws, neither as an oppressor nor as an oppressed, and neither as a rebel nor as one rebelled against. I-asws adjure with Allah-azwj any man to whom this letter of mine-asws reaches, except he should hasten to me-asws. If I-asws was an oppressed, he should support me-asws, and if (he considers that) I-asws was an oppressor, he should restore me-asws. And the greetings’’.
قَالَ فَلَمَّا دَخَلَ الْحَسَنُ ع وَ عَمَّارٌ الْكُوفَةَ اجْتَمَعَ إِلَيْهِمَا النَّاسُ فَقَامَ الْحَسَنُ فَاسْتَقَرَّ فَاسْتَنْفَرَ النَّاسَ فَحَمِدَ اللَّهَ وَ صَلَّى عَلَى رَسُولِهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّا جِئْنَاكُمْ نَدْعُوكُمْ إِلَى اللَّهِ وَ إِلَى كِتَابِهِ وَ سُنَّةِ رَسُولِهِ وَ إِلَى أَفْقَهِ مَنْ تَفَقَّهَ مِنَ الْمُسْلِمِينَ
He (the narrator) said, ‘When Al-Hassan-asws and Ammar entered Al-Kufa, the people gathered to them. Al-Hassan-asws stood up and raised the (moral of the) people, and the people got excited. He-asws praised Allah-azwj and sent Salawaat upon His-azwj Rasool-saww, then said: ‘O you people! We have come to you to call you to Allah-azwj and to His-azwj Book and Sunnah of His-azwj Rasool-saww, and to its pondering by the one from the Muslims who ponders.
وَ أَعْدَلِ مَنْ تُعَدِّلُونَ وَ أَفْضَلِ مَنْ تُفَضِّلُونَ وَ أَوْفَى مَنْ تُبَايِعُونَ مَنْ لَمْ يُعْيِهِ الْقُرْآنُ وَ لَمْ تُجَهِّلْهُ السُّنَّةُ وَ لَمْ تَقْعُدْ بِهِ السَّابِقَةُ إِلَى مَنْ قَرَّبَهُ اللَّهُ إِلَى رَسُولِهِ قَرَابَتَيْنِ قَرَابَةَ الدِّينِ وَ قَرَابَةَ الرَّحِمِ
And the fairest is the one you consider the fairest, and superior is the one whom you are considering superior, and be loyal to the one you have pledged allegiance to, one who is not unaware of the Quran, and one who is not ignorant of the Sunnah, one the precedence did not sit back with to the one Allah-azwj had Drawn near to His-azwj Rasool-saww. Two types of nearness. A nearness of the Religion and nearness of the relationship.
إِلَى مَنْ سَبَقَ النَّاسَ إِلَى كُلِّ مَأْثُرَةٍ إِلَى مَنْ كَفَى اللَّهُ بِهِ رَسُولَهُ وَ النَّاسُ مُتَخَاذِلُونَ فَقَرُبَ مِنْهُ وَ هُمْ مُتَبَاعِدُونَ وَ صَلَّى مَعَهُ وَ هُمْ مُشْرِكُونَ وَ قَاتَلَ مَعَهُ وَ هُمْ مُنْهَزِمُونَ وَ بَارَزَ مَعَهُ وَ هُمْ مجمحون [مُحْجِمُونَ] وَ صَدَّقَهُ وَ هُمْ مُكَذِّبُونَ
(Be loyal) to the one who preceded the people to every preference, to the one whom Allah-azwj and His-azwj Rasool-saww sufficed with while the people were abandoning. He-asws went close to him-saww, while they (people) were distancing themselves, and he-asws prayed Salat with him-saww while they were associating (with Allah-azwj, and he-asws fought alongside him-saww while they were being defeated, and he-asws duelled alongside him-asws while they were avoiding conflict, and he ratified him-saww while they were belying.
إِلَى مَنْ لَمْ تُرَدَّ لَهُ رَايَةٌ وَ لَا تُكَافِئْ لَهُ سَابِقَةٌ وَ هُوَ يَسْأَلُكُمُ النَّصْرَ وَ يَدْعُوكُمْ إِلَى الْحَقِّ وَ يَسْأَلُكُمْ بِالْمَسِيرِ إِلَيْهِ لِتُوَازِرُوهُ وَ تَنْصُرُوهُ عَلَى قَوْمٍ نَكَثُوا بَيْعَتَهُ وَ قَتَلُوا أَهْلَ الصَّلَاحِ مِنْ أَصْحَابِهِ وَ مَثَّلُوا بِعُمَّالِهِ وَ انْتَهَبُوا بَيْتَ مَالِهِ
(Be loyal) to the one who did not return a flag, nor was any preceding one at parity to him-asws, and he-asws is (today) asking you for the help, and is calling you to the truth, and is asking you with the travelling to him-asws in order to support him-asws and help him-asws against a group who have broken his-asws allegiance, and they killed the people of reconciliation from his-asws companions, and they have eradicated his-asws office bearers, and they have robbed his-asws public treasury.
فَاشْخَصُوا إِلَيْهِ رَحِمَكُمُ اللَّهُ فَمُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ احْضُرُوا بِمَا يَحْضُرُ بِهِ من الصَّالِحُونَ-
Rush to him-asws, may Allah-azwj have Mercy on you, and enjoin with the goodness and forbid from the evil, and present with what the righteous tend to present with’’.[67]
قَالَ أَبُو مِخْنَفٍ وَ حَدَّثَنِي جَابِرُ بْنُ يَزِيدَ عَنْ تَمِيمِ بْنِ حِذْيَمٍ قَالَ: قَدِمَ عَلَيْنَا الْحَسَنُ بْنُ عَلِيٍّ ع وَ عَمَّارُ بْنُ يَاسِرٍ يَسْتَنْفِرَانِ النَّاسَ إِلَى عَلِيٍّ ع وَ مَعَهُمَا كِتَابُهُ فَلَمَّا فَرَغَا مِنْ كِتَابِهِ قَامَ الْحَسَنُ وَ هُوَ فَتًى حَدَثٌ وَ اللَّهِ إِنِّي لَأَرْثِي لَهُ مِنْ حَدَاثَةَ سِنِّهِ وَ صُعُوبَةِ مَقَامِهِ
Abu Mihknaf said, ‘And it is narrated to me by Jabir Bin Yazeed, from Tameem Bin hizeym who said,
‘Al-Hassan-asws Bin Ali-asws and Ammar Bin Yasser arrived to us to mobilise the people to Ali-asws, and with them was his-asws letter. When they were free from (reading out) his-asws letter, Al-Hassan-asws stood up, and he-asws was an adolescent youth. By Allah-azwj, there was a radiance for him-asws from the young-ness of his-asws age and the profoundness of his-asws position.
فَرَمَاهُ النَّاسُ بِأَبْصَارِهِمْ وَ هُمْ يَقُولُونَ اللَّهُمَّ سَدِّدْ مَنْطِقَ ابْنِ بِنْتِ نَبِيِّنَا فَوَضَعَ يَدَهُ عَلَى عَمُودٍ يَتَسَانَدُ إِلَيْهِ وَ كَانَ عَلِيلًا مِنْ شَكْوَى بِهِ
The people shot at him-asws with their eye-sights and they were saying, ‘O Allah-azwj! Direct the talk of the son-asws of the daughter-asws of our Prophet-saww’. He-asws placed his-asws hand upon a pillar for support to it, and he-asws was unwell from a (health) complaint with him-asws.
فَقَالَ الْحَمْدُ لِلَّهِ الْعَزِيزِ الْجَبَّارِ الْوَاحِدِ الْقَهَّارِ الْكَبِيرِ الْمُتَعَالِ سَواءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَ سارِبٌ بِالنَّهارِ
He-asws said: ‘The Praise is for Allah-azwj, the Mighty, the Restorer, the One, the Subduer, the Great, the Exalted, Equal from you is the one who kept (his) words a secret and the one who is aloud with it, and the one who hides at night and is visible at daytime [13:10].
أَحْمَدُهُ عَلَى حُسْنِ الْبَلَاءِ وَ تَظَاهُرِ النَّعْمَاءِ وَ عَلَى مَا أَحْبَبْنَا وَ كَرِهْنَا مِنْ شِدَّةٍ وَ رَخَاءٍ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ
I-asws praise Him-azwj upon the goodness of the affliction and the manifestation of the Bounties, and upon what we love and abhor from the difficulties and the ease; and I-asws testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww.
امْتَنَّ عَلَيْنَا بِنُبُوَّتِهِ وَ اخْتَصَّهُ بِرِسَالَتِهِ وَ أَنْزَلَ عَلَيْهِ وَحْيَهُ وَ اصْطَفَاهُ عَلَى جَمِيعِ خَلْقِهِ وَ أَرْسَلَهُ إِلَى الْإِنْسِ وَ الْجِنِّ حِينَ عُبِدَتِ الْأَوْثَانُ وَ أُطِيعَ الشَّيْطَانُ وَ جُحِدَ الرَّحْمَنُ
He-azwj Conferred upon us with his-saww Prophet-hood and Selected him-saww for His-azwj Message, and Sent down His-azwj Revelation unto him-saww, and Chose him-saww over the entirety of His-azwj creatures, and Sent him-saww to the human beings and the jinn, (at a time) when the idols were being worshipped and the Satan-la was being followed, and the Beneficent was being rejected.
فَصَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ جَزَاهُ أَفْضَلَ مَا جَزَى الْمُرْسَلِينَ
May Allah-azwj Send Salawaat upon him-saww and his-saww Progeny-asws, and Recompense him-saww with the most superior of the Recompenses of the Rasools-as.
أَمَّا بَعْدُ فَإِنِّي لَا أَقُولُ لَكُمْ إِلَّا مَا تَعْرِفُونَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ أَرْشَدَ اللَّهُ أَمْرَهُ وَ أَعَزَّ نَصْرَهُ بَعَثَنِي إِلَيْكُمْ يَدْعُوكُمْ إِلَى الصَّوَابِ وَ إِلَى الْعَمَلِ بِالْكِتَابِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ
As for after, I-asws am not saying to you all except what you already know, that Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may Allah-azwj Guide his-asws affairs and Strengthen his-asws help, has sent me-asws to you, calling you all to the correctness and to the acting by the Book, and the Jihad in the Way of Allah-azwj.
وَ إِنْ كَانَ فِي عَاجِلِ ذَاكَ مَا تَكْرَهُونَ فَإِنَّ فِي آجِلِهِ مَا تُحِبُّونَ إِنْ شَاءَ اللَّهُ وَ قَدْ عَلِمْتُمْ أَنَّ عَلِيّاً صَلَّى مَعَ رَسُولِ اللَّهِ ص وَحْدَهُ وَ أَنَّهُ يَوْمَ صَدَّقَ بِهِ لَفِي عَاشِرَةٍ مِنْ سِنِّهِ
And even though in the immediate that is what you are disliking, surely in the future is would be what you would be loving it, if Allah-azwj so Desires; and you have known that Ali-asws prayed Salat with Rasool-Allah-saww alone, and it was the day he-asws ratified him-saww he-asws was in his-asws tenth year.
ثُمَّ شَهِدَ مَعَ رَسُولِ اللَّهِ جَمِيعَ مَشَاهِدِهِ وَ كَانَ مِنِ اجْتِهَادِهِ فِي مَرْضَاةِ اللَّهِ وَ طَاعَةِ رَسُولِهِ وَ آثَارِهِ الْحَسَنَةِ فِي الْإِسْلَامِ مَا قَدْ بَلَغَكُمْ وَ لَمْ يَزَلْ رَسُولُ اللَّهِ ص رَاضِياً عَنْهُ حَتَّى غَمَّضَهُ بِيَدِهِ وَ غَسَّلَهُ وَحْدَهُ وَ الْمَلَائِكَةُ أَعْوَانُهُ وَ الْفَضْلُ ابْنُ عَمِّهِ يَنْقُلُ إِلَيْهِ الْمَاءَ
Then he-asws attended with Rasool-Allah-azwj the entirety of his-saww events, and it was from his-asws struggles in the Pleasure of Allah-azwj and obedience to His-azwj Rasool-saww, and his-asws beautiful impact in Al-Islam, what has already reached you all, and Rasool-Allah-azwj did not cease to be pleased from him-asws, until he-asws closed his-saww eyes, and washed him-saww alone, and the Angels were assisting him-asws, and his-asws uncle Al-Fazl was transferring the water to him-asws.
ثُمَّ أَدْخَلَهُ حُفْرَتَهُ وَ أَوْصَاهُ بِقَضَاءِ دَيْنِهِ وَ عِدَاتِهِ وَ غَيْرِ ذَلِكَ مِنْ مَنِّ اللَّهِ عَلَيْهِ
Then he-asws entered him-saww into his-saww grave, and he-saww had bequeathed him-asws with paying off his-saww deaths, and (fulfilling) his-saww promises, and other than that from the Conferment of Allah-azwj upon him-asws.
ثُمَّ وَ اللَّهِ مَا دَعَاهُمْ إِلَى نَفْسِهِ وَ لَقَدْ تَدَاكَّ النَّاسُ عَلَيْهِ تَدَاكَّ الْإِبِلِ الْهِيمِ عِنْدَ وُرُودِهَا فَبَايَعُوهُ طَائِعِينَ ثُمَّ نَكَثَ مِنْهُمْ نَاكِثُونَ بِلَا حَدَثٍ أَحْدَثَهُ وَ لَا خِلَافٍ أَتَاهُ حَسَداً لَهُ وَ بَغْياً عَلَيْهِ
Then he-asws did not call them to himself-asws, and the people had thronged to him-asws like the thronging of the thirsty camels during their arrival (from the desert), and pledged allegiance to him-asws willingly. Then the breakers from them broke (the allegiance) without any innovation having been innovated, nor any opposition he-asws had come with, out of envy to him-asws, and they rebelled against him-asws.
فَعَلَيْكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ الْجِدِّ وَ الصَّبْرِ وَ الِاسْتِعَانَةِ بِاللَّهِ وَ الْخُفُوفِ إِلَى مَا دَعَاكُمْ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ عَصَمَنَا اللَّهُ وَ إِيَّاكُمْ بِمَا عَصَمَ بِهِ أَوْلِيَاءَهُ وَ أَهْلَ طَاعَتِهِ وَ أَلْهَمَنَا وَ إِيَّاكُمْ تَقْوَاهُ وَ أَعَانَنَا وَ إِيَّاكُمْ عَلَى جِهَادِ أَعْدَائِهِ وَ أَسْتَغْفِرُ اللَّهَ الْعَظِيمَ لِي وَ لَكُمْ
Servants of Allah-azwj! Upon you is to be with fear of Allah-azwj, and the efforts, and the patience, and be Aided by Allah-azwj, and the lightening (hastening) to what Amir Al-Momineen-asws is calling you all to. May Allah-azwj Protect us and you with what He-azwj Protects His-azwj friends with and the people in His-azwj obedience, and may He-azwj Inspire us and you with His-azwj fear, and Support us and you upon fighting against His-azwj enemies, and I-asws seek Forgiveness of Allah-azwj the Magnificent for me-asws and for you all’.
ثُمَّ مَضَى إِلَى الرَّحْبَةِ فَهَيَّأَ مَنْزِلًا لِأَبِيهِ أَمِيرِ الْمُؤْمِنِينَ ع
Then he-asws went to Al-Rahbah and prepared an encampment for his-asws father-asws Amir Al-Momineen-asws’.
قَالَ جَابِرٌ فَقُلْتُ لِتَمِيمٍ كَيْفَ أَطَاقَ هَذَا الْغُلَامُ مَا قَدْ قَصَصْتَهُ مِنْ كَلَامِهِ فَقَالَ وَ مَا سَقَطَ عَنِّي مِنْ قَوْلِهِ أَكْثَرُ وَ لَقَدْ حَفِظْتُ بَعْضَ مَا سَمِعْتُ
Jabir said, ‘I said to Tameem, ‘How did this boy (Al-Hassan-asws) endure what you have narrated from his-asws speech?’ He-asws said: ‘And what has fallen (missed out) by me from his-asws words is more, and I have only managed to memorise part of what I heard’.
قَالَ أَبُو مِخْنَفٍ وَ لَمَّا فَرَغَ الْحَسَنُ ع مِنْ خُطْبَتِهِ قَامَ عَمَّارٌ وَ خَطَبَ النَّاسَ وَ اسْتَنْفَرَهُمْ فَلَمَّا سَمِعَ أَبُو مُوسَى خُطْبَتَهُمَا صَعِدَ الْمِنْبَرَ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي أَكْرَمَنَا بِمُحَمَّدٍ فَجَمَعَنَا بَعْدَ الْفُرْقَةِ وَ جَعَلَنَا إِخْوَاناً مُتَحَابِّينَ بَعْدَ الْعَدَاوَةِ وَ حَرَّمَ عَلَيْنَا دِمَاءَنَا وَ أَمْوَالَنَا
Abu Mikhnaf said, ‘And when Al-Hassan-asws was free from his-asws sermon, Ammar stood up and addressed the people, and he mobilised them. When Abu Musa (Al-Ashari) heard their speeches, he ascended the pulpit and said, ‘The Praise is for Allah-azwj Who Honoured us with Muhammad-saww and United us after the divisions, and Made us as brethren, loving after the enmity, and Prohibited out bloods and our wealth upon us.
قَالَ اللَّهُ سُبْحَانَهُ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ وَ قَالَ تَعَالَى وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ ضَعُوا أَسْلِحَتَكُمْ وَ كُفُّوا عَنْ قِتَالِ إِخْوَانِكُمْ إِلَى آخِرَ خُطْبَتِهِ الْمَلْعُونَةِ الَّتِي تَرْكُهَا أَوْلَى مِنْ ذِكْرِهَا وَ تُنَادِي بِكُفْرِ صَاحِبِهَا وَ نِفَاقِهِ
Allah-azwj the Glorious Said: O you who believe! Do not devour your property among yourselves by the falsehood [4:29]. And the Exalted Said: And whoever kills a Momin intentionally, his Recompense is Hell, being eternally in it [4:93]. Therefore, fear Allah-azwj, servants of Allah-azwj, and place down your weapons and refrain from the fighting your own brethren’ – up to the end of the accursed sermon which has been left out in the beginning from its mention and calling with the Kufr and hypocrisy by its addressor’.
قَالَ فَلَمَّا أَتَتِ الْأَخْبَارُ عَلِيّاً بِاخْتِلَافِ النَّاسِ بِالْكُوفَةِ بَعَثَ الْأَشْتَرَ إِلَيْهَا فَأَخْرَجَهُ مِنْهَا صَاغِراً
He (the narrator) said, ‘When the news came to Ali-asws of the differing of the people at Al-Kufa, he-asws sent Al-Ashtar to it, but he was expelled from it, belittled’.
قَالَ أَبُو مِخْنَفٍ وَ لَمَّا نَزَلَ عَلِيٌّ ع ذَا قَارٍ كَتَبَتْ عَائِشَةُ إِلَى حَفْصَةَ أَمَّا بَعْدُ فَإِنِّي أُخْبِرُكِ أَنَّ عَلِيّاً قَدْ نَزَلَ ذَا قَارٍ وَ أَقَامَ بِهَا مَرْعُوباً خَائِفاً لِمَا بَلَغَهُ مِنْ عِدَّتِنَا وَ جَمَاعَتِنَا فَهُوَ بِمَنْزِلَةِ الْأَشْقَرِ إِنْ تَقَدَّمَ عُقِرَ وَ إِنْ تَأَخَّرَ نُحِرَ
Abu Mikhnaf said, ‘And when Ali-asws descended at Zi-Qaar, Ayesha wrote to Hafsa, ‘As for after, I am informing you that Ali-asws has encamped at Zi-Qaar and is staying at it in dread and fear to what has reached him-asws of our (large) numbers and our unity. He-asws is at the status of the blonde horse. If it goes ahead it will be hamstrung, and if it stays back it will be slaughtered’.
فَدَعَتْ حَفْصَةُ جَوَارِيَ لَهَا يَتَغَنَّيْنَ وَ يَضْرِبْنَ بِالدُّفُوفِ فَأَمَرَتْهُنَّ أَنْ يَقُلْنَ فِي غِنَائِهِنَّ مَا الْخَبَرُ مَا الْخَبَرُ عَلِيٌّ فِي السَّفَرِ كَالْفَرَسِ الْأَشْقَرِ إِنْ تَقَدَّمَ عُقِرَ وَ إِنْ تَأَخَّرَ نُحِرَ- وَ جَعَلَتْ بَنَاتُ الطُّلَقَاءِ يَدْخُلْنَ عَلَى حَفْصَةَ وَ يَجْتَمِعْنَ لِسَمَاعِ ذَلِكَ الْغِنَاءِ
So Hafsa called over her neighbours, and they were singing and hitting the tambourines, and instructed them that they should cast in their songs what the news was, the news of Ali-asws in the journey being like the blonde horse, if it goes ahead it would be hamstrung and if it stays back it would be slaughtered; and the daughters of the freed ones (at the conquest of Makkah) went on to enter to see Hafsa and gather to listen to that singing.
فَبَلَغَ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ ع ذَلِكَ فَلَبِسَتْ جَلَابِيبَهَا وَ دَخَلَتْ عَلَيْهِنَّ فِي نِسْوَةٍ مُتَنَكِّرَاتٍ ثُمَّ أَسْفَرَتْ عَنْ وَجْهِهَا فَلَمَّا عَرَفَتْهَا حَفْصَةُ خَجِلَتْ وَ اسْتَرْجَعَتْ فَقَالَتْ أُمُّ كُلْثُومٍ لَئِنْ تَظَاهَرْتُمَا عَلَيْهِ الْيَوْمَ لَقَدْ تَظَاهَرْتُمَا عَلَى أَخِيهِ مِنْ قَبْلُ فَأَنْزَلَ اللَّهُ فِيكُمَا مَا أَنْزَلَ
That reached Umm Kulsoom-as, daughter-as of Ali-asws, and she-as wore her full covering veil and entered to them among the womenfolk as a disguised woman. Then she-as displayed her-as face. When Hafsa recognised her-as, she was ashamed and said, ‘We are from Allah-azwj and are returning to Him-azwj’. Umm Kulsoom-as said, ‘While you two (Hafsa and Ayesha) are backing each other against him-asws today, you had both backed each other against his-asws brother (Rasool-Allah-saww) before, and Allah-azwj Revealed regarding you both what He-azwj Revealed (Surah Tahreem)’.
فَقَالَتْ حَفْصَةُ كُفِّي رَحِمَكِ اللَّهُ وَ أَمَرَتْ بِالْكِتَابِ فَمُزِّقَ وَ اسْتَغْفَرَتِ اللَّهَ-
Hafsa said, ‘Stop, may Allah-azwj have Mercy on you-as’, and she ordered with the letter and tore it and sought Forgiveness of Allah-azwj.
فَقَالَ سَهْلُ بْنُ حُنَيْفٍ فِي ذَلِكَ
| عَذَرْنَا الرِّجَالَ بِحَرْبِ الرِّجَالِ- | فَمَا لِلنِّسَاءِ وَ مَا لِلسِّبَابِ | |
| أَ مَا حَسْبُنَا مَا أَتَيْنَا بِهِ- | لَكَ الْخَيْرُ مِنْ هَتْكِ ذَاكَ الْحِجَابِ | |
| وَ مَخْرَجُهَا الْيَوْمَ مِنْ بَيْتِهَا | يُعَرِّفُهَا الذَّنْبَ نَبْحُ الْكِلَابِ | |
| إِلَى أَنْ أَتَاهَا كِتَابٌ لَهَا- | مَشُومٌ فَيَا قُبْحَ ذَاكَ الْكِتَابِ |
Sahl Bin Huneyf said regarding that (a poem), ‘The men deceived us with battling the men, so what is for the women and what is for the children? And what do we reckon was have been brought by it? For you is the good in tearing up that covering, and her-as coming out from her-as house today and to make her (Ayesha) recognise the sin. The dogs barked until a letter came to her as inauspicious. How ugly was that letter (of Ayesha)’’.[68]
62 و ذكر المفيد قدس سره في كتاب الكافية قصة حفصة بسندين آخرين نحوا مما مر.
And Al-Mufeed has mentioned in the book ‘Al-Kafiya’ the story of Hafsa by two other chains approximate to what has passed’’.[69]
63- الْكَافِيَةُ فِي إِبْطَالِ تَوْبَةِ الْخَاطِئَةِ، رَوَوْا أَنَّهُ ع لَمَّا بَلَغَهُ وَ هُوَ بِالرَّبَذَةِ خَبَرُ طَلْحَةَ وَ الزُّبَيْرِ وَ قَتْلِهِمَا حَكِيمَ بْنَ جَبَلَةَ وَ رِجَالًا مِنَ الشِّيعَةِ وَ ضَرْبِهِمَا عُثْمَانَ بْنَ حُنَيْفٍ وَ قَتْلِهِمَا السَّبَابِجَةَ قَامَ عَلَى الْغَرَائِرِ فَقَالَ إِنَّهُ أَتَانِي خَبَرٌ مُتَفَظَّعٌ وَ نَبَأٌ جَلِيلٌ أَنَّ طَلْحَةَ وَ الزُّبَيْرَ وَرَدَا الْبَصْرَةَ فَوَثَبَا عَلَى عَامِلِي فَضَرَبَاهُ ضَرْباً مُبَرِّحاً وَ تُرِكَ لَا يُدْرَى أَ حَيٌّ هُوَ أَمْ مَيِّتٌ
(The book) ‘Al Kafiya’ – In the invalidation of the repentance of the wrong –
‘It is reported that when he-asws was at Al-Rabza, the news of Talha and Al-Zubeyr reached him-asws, and their having killed Hakeem Bin Jabalah and some men from the Shias, and their hitting Usman Bin Huneyf, and their having killed Al-Sababihat, he-asws stood at Al-Gharair and said, ‘Terrible information has come to me-asws and grievous news that Talha and Al-Zubeyr have arrived at Al-Basra and pounce upon my-asws office bearers, and hit him with a sharp strike, it is not known whether he is alive or dead.
وَ قَتَلَا الْعَبْدَ الصَّالِحَ حَكِيمَ بْنَ جَبَلَةَ فِي عِدَّةٍ مِنْ رِجَالِ الْمُسْلِمِينَ الصَّالِحِينَ لَقُوا اللَّهَ مُوفُونَ بِبَيْعَتِهِمْ مَاضِينَ عَلَى حَقِّهِمْ وَ قَتَلَا السَّبَابِجَةَ خُزَّانَ بَيْتِ الْمَالِ الَّذِي لِلْمُسْلِمِينَ قَتَلُوهُمْ [طَائِفَةً مِنْهُمْ] صَبْراً وَ قَتَلُوا طَائِفَةً منْهُمْ غَدْراً
And they have killed the righteous servant Hakeem Bin Jabalah among a number of righteous Muslim me. They met Allah-azwj having been loyal with their allegiances, going upon their rights, and they have killed Al-Sababiha, treasurer of the public treasury which is for the Muslims. They killed them a group of them in captivity and they killed a group of them treacherously!’
فَبَكَى النَّاسُ بُكَاءً شَدِيداً وَ رَفَعَ أَمِيرُ الْمُؤْمِنِينَ ع يَدَيْهِ يَدْعُو وَ يَقُولُ اللَّهُمَّ اجْزِ طَلْحَةَ وَ الزُّبَيْرَ جَزَاءَ الظَّالِمِ الْفَاجِرِ وَ الْخُفُورِ الْغَادِرِ.
The people cried with intense crying, and Amir Al-Momineen-asws raised his-asws hands supplicating and saying: ‘O Allah-azwj! Recompense Talha and Al-Zubeyr with the Recompense of the oppressor, the transgressor, and the betraying guard’’.[70]
64- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع فِي ذِكْرِ أَصْحَابِ الْجَمَلِ فَخَرَجُوا يَجُرُّونَ حُرْمَةَ رَسُولِ اللَّهِ ص كَمَا تُجَرُّ الْأَمَةُ عِنْدَ شِرَائِهَا مُتَوَجِّهِينَ بِهَا الْبَصْرَةَ فَحَبَسَا نِسَاءَهُمَا فِي بُيُوتِهِمَا وَ أَبْرَزَا حَبِيسَ رَسُولِ اللَّهِ ص لَهُمَا وَ لِغَيْرِهِمَا فِي جَيْشٍ مَا مِنْهُمْ رَجُلٌ إِلَّا وَ قَدْ أَعْطَانِيَ الطَّاعَةَ وَ سَمَحَ لِي بِالْبَيْعَةِ طَائِعاً غَيْرَ مُكْرَهٍ
(The book) ‘Nahj’ ‘Al-Balagah’ – And from a sermon of his-asws regarding the mention of the companions of the camel: ‘They came out dragging the sanctity (Ayesha) of Rasool-Allah-saww just as the slave girl is dragged during her sale, heading with her to Al-Basra. They withheld their own wives in their houses and they brought our one withheld by Rasool-Allah-saww to them both and to others in an army, there was no man from them except and he had given me-asws (the pledge of) obedience and had sworn the allegiance willingly, without having been forced.
فَقَدِمُوا عَلَى عَامِلِي بِهَا وَ خُزَّانِ بَيْتِ مَالِ الْمُسْلِمِينَ وَ غَيْرِهِمْ مِنْ أَهْلِهَا فَقَتَلُوا طَائِفَةً صَبْراً وَ طَائِفَةً غَدْراً فَوَ اللَّهِ لَوْ لَمْ يُصِيبُوا مِنَ الْمُسْلِمِينَ إِلَّا رَجُلًا وَاحِداً مُعْتَمِدِينَ لِقَتْلِهِ بِلَا جُرْمٍ جَرَّهُ لَحَلَّ لِي قَتْلُ ذَلِكَ الْجَيْشِ كُلِّهِ إِذْ حَضَرُوهُ فَلَمْ يُنْكِرُوهُ وَ لَمْ يَدْفَعُوا بِلِسَانٍ وَ لَا بِيَدٍ دَعْ مَا إِنَّهُمْ قَدْ قَتَلُوا مِنَ الْمُسْلِمِينَ مِثْلَ الْعِدَّةِ الَّتِي دَخَلُوا بِهَا عَلَيْهِمْ.
They proceeded to my-asws office bearers at it and treasurer of the public treasury of the Muslims, and others from its inhabitants. They killed a group in captivity and a group by treachery. By Allah-azwj! Even if they had not killed from the Muslims except for one man deliberating to killing him without any crime, it would have been permissible for me-asws to kill that army, all of it, when they were present but did not deny it nor repel it by tongue, nor by hand, leave aside what they had killed from the Muslims like the number they had entered with upon them’’.[71]
65- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع فِي مَعْنَى طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ قَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرْهَبُ بِالضَّرْبِ وَ أَنَا عَلَى مَا وَعَدَنِي رَبِّي مِنَ النَّصْرِ وَ اللَّهِ مَا اسْتَعْجَلَ مُتَجَرِّداً لِلطَّلَبِ بِدَمِ عُثْمَانَ إِلَّا خَوْفاً مِنْ أَنْ يُطَالَبَ بِدَمِهِ لِأَنَّهُ كَانَ مَظِنَّتَهُ وَ لَمْ يَكُنْ فِي الْقَوْمِ أَحْرَصُ عَلَيْهِ مِنْهُ
(The book) ‘Nahj (Al-Balagah)’ – And from a speech of his-asws in meaning Talhab Bin Ubeydullah: ‘I-asws have been such that I-asws have neither been intimidated by the war not scared of the striking (the swords), and I-asws am upon what Help my-asws Lord-azwj has Promised me-asws. By Allah-azwj! He (Talha) has hastened in drawing the sword for seeking the blood of Usman, only out fear the he might be sought for his blood, because he in the thoughts (of the people), and there did not happen to be anyone among the people more eager upon it than him.
فَأَرَادَ أَنْ يُغَالِطَ بِمَا أَجْلَبَ فِيهِ لِيَلْتَبِسَ الْأَمْرُ وَ يَقَعَ الشَّكُّ وَ وَ اللَّهِ مَا صَنَعَ فِي أَمْرِ عُثْمَانَ وَاحِدَةً مِنْ ثَلَاثٍ لَئِنْ كَانَ ابْنُ عَفَّانَ ظَالِماً كَمَا كَانَ يَزْعُمُ لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُؤَازِرَ قَاتِلِيهِ أَوْ يُنَابِذَ نَاصِرِيهِ
He is intending to mislead by attracting (forces) regarding it in order to confuse the matter and for the doubts to occur, and by Allah-azwj, he has no done regarding the matter of Usman, even one of the three. If the son of Affan was an oppressor just as he is alleging, then it is befitting for him that he supports his killers or stay away from his (Usman’s) supporters.
وَ لَئِنْ كَانَ مَظْلُوماً لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَكُونَ مِنَ الْمُنَهْنِهِينَ عَنْهُ وَ الْمُعَذِّرِينَ فِيهِ وَ لَئِنْ كَانَ فِي شَكٍّ مِنَ الْخَصْلَتَيْنِ لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَعْتَزِلَهُ وَ يَرْكُدَ جَانِباً وَ يَدَعَ النَّاسَ مَعَهُ فَمَا فَعَلَ وَاحِدَةً مِنَ الثَّلَاثِ وَ جَاءَ بِأَمْرٍ لَمْ يُعْرَفْ بَابُهُ وَ لَمْ يَسْلَمْ مَعَاذِيرُهُ.
And if he (Usman) was an oppressed, then it would have been befitting for him that he happens to be from the ones defending him and offering excuses regarding him; and if he (Talha) is in doubt from the two characteristics, it would have been befitting for him that he isolates himself and stays to the side, and leave the people (to deal) with him. But, he did not do even one from the three, and he has come with a matter whose door is not recognised and its excuses are not acceptable’’.[72]
66- نهج، نهج البلاغة وَ قَالَ ع لِأَنَسِ بْنِ مَالِكٍ وَ قَدْ كَانَ بَعَثَهُ إِلَى طَلْحَةَ وَ الزُّبَيْرِ لَمَّا جَاءَ إِلَى الْبَصْرَةِ يُذَكِّرُهُمَا شَيْئاً مِمَّا سَمِعَهُ مِنْ رَسُولِ اللَّهِ فِي مَعْنَاهُمَا فَلَوَى عَنْ ذَلِكَ فَرَجَعَ إِلَيْهِ فَقَالَ إِنِّي أُنْسِيتُ ذَلِكَ الْأَمْرَ
(The book) ‘Nahj Al-Balagah’ – And he-asws said to Anas Bin Malik (well-known fabricator), and he-asws had sent him to Talha and Al-Zubeyr, that when he gets to Al-Basra, he should remind them both of something from what he had heard from Rasool-Allah-saww regarding them. He turned back from that and returned to him-asws and said, ‘I forgot that matter’.
فَقَالَ ع لَهُ إِنْ كُنْتَ كَاذِباً فَضَرَبَكَ اللَّهُ بِهَا بَيْضَاءَ لَامِعَةً لَا تُوَارِيهَا الْعِمَامَةُ يَعْنِي الْبَرَصَ فَأَصَابَ أَنَساً هَذَا الدَّاءُ فِيمَا بَعْدُ فِي وَجْهِهِ فَكَانَ لَا يُرَى إِلَّا مُتَبَرْقَعاً.
He-asws said: ‘If you are lying, then may Allah-azwj Strike you with white spots even the turban cannot cover up’ – meaning the vitiligo. This disease struck Anas afterwards in his face, and he was not seen except as veiled’’.[73]
67- ج، الإحتجاج احْتِجَاجُهُ ع عَلَى النَّاكِثِينَ فِي خُطْبَةٍ خَطَبَهَا حِينَ نَكَثُوهَا فَقَالَ: إِنَّ اللَّهَ ذُو الْجَلَالِ وَ الْإِكْرَامِ لَمَّا خَلَقَ الْخَلْقَ وَ اخْتَارَ خِيَرَةً مِنْ خَلْقِهِ وَ اصْطَفَى صَفْوَةً مِنْ عِبَادِهِ وَ أَرْسَلَ رَسُولًا مِنْهُمْ وَ أَنْزَلَ عَلَيْهِ كِتَابَهُ وَ شَرَعَ لَهُ دِينَهُ وَ فَرَضَ فَرَائِضَهُ فَكَانَتِ الْجُمْلَةُ قَوْلَ اللَّهِ جَلَّ ذِكْرُهُ حَيْثُ أَمَرَ فَقَالَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
(The book) ‘Al Ihtijaj’ of Al Tabarsy –
His-asws argumentation against the breakers (of the allegiance) in a sermon he-asws addressed when they broke it. He-asws said: ‘Surely Allah-azwj, with the Majestic and the benevolence, when He-azwj Created the creatures and Chose a choice from His-azwj creatures, and Selected an elite from His-azwj servants, and Sent a Rasool-saww from them, and Revealed a Book unto him-saww, and Legislated His-azwj Religion for him-saww, and Obligated His-azwj Obligations, the summary of the Words of Allah-azwj, Majestic is His-azwj Mention, when He-azwj Commanded, Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59].
فَهُوَ لَنَا أَهْلَ الْبَيْتِ خَاصَّةً دُونَ غَيْرِنَا فَانْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَ ارْتَدَدْتُمْ وَ نَقَضْتُمُ الْأَمْرَ وَ نَكَثْتُمُ الْعَهْدَ وَ لَمْ تَضُرُّوا اللَّهَ شَيْئاً وَ قَدْ أَمَرَكُمُ اللَّهُ أَنْ تَرُدُّوا الْأَمْرَ إِلَى اللَّهِ وَ إِلَى رَسُولِهِ وَ إِلَى أُولِي الْأَمْرِ مِنْكُمُ الْمُسْتَنْبِطِينَ لِلْعِلْمِ
So, it is for us-asws in particular besides others. But you turned back upon your heels, and reneged, and broke the Commands and broke the Pact, and you did not harm Allah-azwj of anything, and Allah-azwj had Commanded you to return the command to Allah-azwj and His-azwj Rasool-saww and to those of you with (Divine) Authority, the extractors of the knowledge.
فَأَقْرَرْتُمْ ثُمَّ جَحَدْتُمْ وَ قَدْ قَالَ اللَّهُ لَكُمْ أَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَ إِيَّايَ فَارْهَبُونِ إِنَّ أَهْلَ الْكِتَابِ وَ الْحِكْمَةِ وَ الْإِيمَانِ وَ آلَ إِبْرَاهِيمَ بَيَّنَهُ اللَّهُ لَهُمْ فَحَسَدُوهُ وَ أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ أَمْ يَحْسُدُونَ النَّاسَ عَلى ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً فَمِنْهُمْ مَنْ آمَنَ بِهِ وَ مِنْهُمْ مَنْ صَدَّ عَنْهُ وَ كَفى بِجَهَنَّمَ سَعِيراً
You acknowledged, then rejected, and Allah-azwj has Said to you all: and fulfil My Covenant, I will Fulfil My Covenant with you; Me alone, you should be fearing [2:40]. The People-asws of the Book and the Wisdom and the Eman, and Progeny of Ibrahim-as, Allah-azwj has Explained it to them, but they envied him-asws, and Allah-azwj, Majestic is His-azwj Mention has Revealed: Or are they envying the people 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] From them is one who believes in him, and of them is he who turns away from him and would be sufficed with Hell as a Blazing Fire [4:55].
فَنَحْنُ آلُ إِبْرَاهِيمَ فَقَدْ حُسِدْنَا كَمَا حُسِدَ آبَاؤُنَا وَ أَوَّلُ مَنْ حُسِدَ آدَمُ الَّذِي خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ بِيَدِهِ وَ نَفَخَ فِيهِ مِنْ رُوحِهِ وَ أَسْجَدَ لَهُ مَلَائِكَتَهُ وَ عَلَّمَهُ الْأَسْمَاءَ وَ اصْطَفَاهُ عَلَى الْعَالَمِينَ فَحَسَدَهُ الشَّيْطَانُ فَكانَ مِنَ الْغاوِينَ
We-asws are the Progeny of Ibrahim-as. We-asws are being envied just as our-asws fathers-as had been envied, and the one to envy Adam-as, the one whom Allah-azwj Mighty and Majestic Created by His-azwj Hands and Blew into him from His Spirit. [32:9], and He-azwj Made the Angels to do Sajdah to him-as, and Taught him-asws the names, and Chose him-as upon the worlds. But the Satan-la envied him-as, so he was from the deviators [7:175].
ثُمَّ حَسَدَ قَابِيلُ هَابِيلَ فَقَتَلَهُ فَكَانَ مِنَ الْخاسِرِينَ وَ نُوحٌ ع حَسَدَهُ قَوْمُهُ فَقَالُوا ما هذا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَ يَشْرَبُ مِمَّا تَشْرَبُونَ وَ لَئِنْ أَطَعْتُمْ بَشَراً مِثْلَكُمْ إِنَّكُمْ إِذاً لَخاسِرُونَ
Then Qabeel-la envied Habeel-as and killed him-as, so he-la was from the losers. And Noah-as was envied by his-as people. They said, ‘This one is not but a person like you. He eats from what you are eating from, and he drinks from what you are drinking [23:33] And if you were to obey a person like yourselves, then you would be the losers [23:34].
وَ لِلَّهِ الْخِيَرَةُ يَخْتَارُ مَنْ يَشَاءُ وَ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشاءُ يُؤْتِي الْحِكْمَةَ وَ الْعِلْمَ مَنْ يَشَاءُ
And for Allah-azwj is the Choice. He-azwj Chooses one He-azwj so Desires to, and He Particularises with His Mercy the one He so Desires to; [3:74], Giving him the Wisdom and the Knowledge to the one He-azwj so Desires to.
ثُمَّ حَسَدُوا نَبِيَّنَا ص أَلَا وَ نَحْنُ أَهْلُ الْبَيْتِ الَّذِينَ أَذْهَبَ اللَّهُ عَنَّا الرِّجْسَ وَ نَحْنُ الْمَحْسُودُونَ كَمَا حُسِدَ آبَاؤُنَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُ وَ قَالَ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ
Then they envied our Prophet-saww. Indeed, and we-asws People-asws of the Household, the ones Allah-azwj Removed the uncleanness from us-asws, and we-asws are the envied ones just as our-asws forefathers-as had been envied. Allah-azwj Mighty and Majestic Said: Surely the foremost of people to Ibrahim are those who follow him and this Prophet [3:68], and Said: and the possessors of the relationships, some of them are closer than the others in the Book of Allah. [8:75].
فَنَحْنُ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ وَ نَحْنُ وَرِثْنَاهُ وَ نَحْنُ أُولُو الْأَرْحَامِ الَّذِينَ وَرِثْنَا الْكَعْبَةَ وَ نَحْنُ آلُ إِبْرَاهِيمَ أَ فَتَرْغَبُونَ عَنْ مِلَّةِ إِبْرَاهِيمَ وَ قَدْ قَالَ اللَّهُ تَعَالَى فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي
We-asws are the foremost of the people with Ibrahim-as, and we-asws inherited him-saww, and we-asws are the possessors of the relationships, those having inherited the Kabah, and we-asws are Progeny of Ibrahim-as. Are you turning away from the nation of Ibrahim-as? And Allah-azwj the Exalted has Said: So the one who follows me, then he is from me, [14:36].
يَا قَوْمِ أَدْعُوكُمْ إِلَى اللَّهِ وَ إِلَى رَسُولِهِ وَ إِلَى كِتَابِهِ وَ إِلَى وَلِيِّ أَمْرِهِ وَ إِلَى وَصِيِّهِ وَ إِلَى وَارِثِهِ مِنْ بَعْدِهِ فَاسْتَجِيبُوا لَنَا وَ اتَّبِعُوا آلَ إِبْرَاهِيمَ وَ اقْتَدُوا بِنَا فَإِنَّ ذَلِكَ لَنَا آلَ إِبْرَاهِيمَ فَرْضاً وَاجِباً وَ الْأَفْئِدَةُ مِنَ النَّاسِ تَهْوِي إِلَيْنَا
O people! I-asws am calling you all to Allah-azwj, and to His-azwj Rasool-saww, and to His-azwj Book, and to the Master of His-azwj Command (Wali Al-Amr), and to his-saww successor-asws, and to his-saww inheritor from after him-saww, so answer to us and follow the Progeny of Ibrahim-as, and be guided by us-asws, for that is for us-asws, Progeny of Ibrahim-as as an obligatory imposition, and the hearts of the people should yearn to us-asws.
وَ ذَلِكَ دَعْوَةُ إِبْرَاهِيمَ ع حَيْثُ قَالَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ فَهَلْ نَقَمْتُمْ مِنَّا إِلَّا أَنْ آمَنَّا بِاللَّهِ وَ مَا أُنْزِلَ عَلَيْنَا وَ لَا تَتَفَرَّقُوا فَتَضِلُّوا وَ اللَّهُ شَهِيدٌ عَلَيْكُمْ وَ قَدْ أَنْذَرْتُكُمْ وَ دَعَوْتُكُمْ وَ أَرْشَدْتُكُمْ ثُمَّ أَنْتُمْ وَ مَا تَخْتَارُونَهُ.
And that is the supplication of Ibrahim-as when he-as said: Make the hearts of the people to yearn towards them and Sustain them from the fruits, perhaps they would be grateful [14:37]. Are you resenting from us only because we believe in Allah, [5:59], and what Allah-azwj has Revealed upon us-asws, and do not separate for you will be straying, and Allah-azwj is a Witness upon you all, and I-asws have warned you, and called you, and guided you, then (it is up to) you and what you choose’’.[74]
68- ج، الإحتجاج رُوِيَ عَنِ ابْنِ عَبَّاسٍ رَحْمَةُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: كُنْتُ قَاعِداً عِنْدَ عَلِيٍّ ع حِينَ دَخَلَ عَلَيْهِ طَلْحَةُ وَ الزُّبَيْرُ فَاسْتَأْذَنَاهُ فِي الْعُمْرَةِ فَأَبَى أَنْ يَأْذَنَ لَهُمَا وَ قَدْ قَالَ قَدِ اعْتَمَرْتُمَا فَأَعَادَا عَلَيْهِ الْكَلَامَ فَأَذِنَ لَهُمَا
(The book) ‘Al Ihtijaj’ of Al Tabarsy – It is reported from Ibn Abbas having said,
‘I was seated in the presence of Ali-asws when Talha and Al-Zubeyr entered to see him-asws. They sought permission regarding the Umrah, but he-asws refused to give permission to them, and had said: ‘You have already performed Umrah’. They reiterated the speech to him-asws, and he-asws permitted for them.
ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ وَ اللَّهِ مَا يُرِيدَانِ الْعُمْرَةَ قُلْتُ فَلَا تَأْذَنْ لَهُمَا فَرَدَّهُمَا
Then he-asws turned towards me and said: ‘By Allah-azwj! They are not intending the Umrah’. I said, ‘Then why did you-asws give permission to them?’ He-asws returned them.
ثُمَّ قَالَ وَ اللَّهِ مَا تُرِيدَانِ الْعُمْرَةَ وَ مَا تُرِيدَانِ إِلَّا نَكْثاً لِبَيْعَتِكُمَا وَ إِلَّا فُرْقَةً لِأُمَّتِكُمَا فَحَلَفَا لَهُ فَأَذِنَ لَهُمَا
Then he-asws said: ‘By Allah-azwj! You are not intending the Umrah, and you are not intending except breaking your allegiances and only to divide your community’. They swore on oath to him-asws. He-asws permitted for them.
ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ وَ اللَّهِ مَا يُرِيدَانِ الْعُمْرَةَ قُلْتُ فَلِمَ أَذِنْتَ لَهُمَا قَالَ حَلَفَا لِي بِاللَّهِ
Then he-asws turned towards me and said: ‘By Allah-azwj! They are not intending the Umrah’. I said, ‘Then why did you-asws give permission to them?’ He-asws said: ‘They swore to me-asws by Allah-azwj’.
قَالَ فَخَرَجَا إِلَى مَكَّةَ فَدَخَلَا عَلَى عَائِشَةَ فَلَمْ يَزَالا بِهَا حَتَّى أَخْرَجَاهَا.
He (Ibn Abbas) said, ‘They went out to Makkah and entered to see Ayesha and they did not cease to be with her until they brought her out’’.[75]
69- شاج، الإرشاد و الإحتجاج وَ رُوِيَ عَنْهُ ع أَنَّهُ قَالَ عِنْدَ تَوَجُّهِهِمَا إِلَى مَكَّةَ لِلِاجْتِمَاعِ مَعَ عَائِشَةَ فِي التَّأْلِيبِ عَلَيْهِ بَعْدَ أَنْ حَمِدَ اللَّهَ تَعَالَى وَ أَثْنَى عَلَيْهِ أَمَّا بَعْدُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مُحَمَّداً ص لِلنَّاسِ كَافَّةً وَ جَعَلَهُ رَحْمَةً لِلْعالَمِينَ
(The books) ‘Al-Irshad’ and ‘Al-Ihtijaj’ – And it is reported from him-asws that he-asws said during their (Talha and Al-Zubeyr’s) going out to Makkah for the gathering with Ayesha in the instigation against him-asws, after he-asws had praised Allah-azwj the Exalted and extolled upon Him-azwj: ‘As for after, Allah-azwj Mighty and Majestic Sent Muhammad to the people, all of them, and Made him-asws as a Mercy to the worlds.
فَصَدَعَ بِمَا أُمِرَ بِهِ وَ بَلَّغَ رِسَالَةَ رَبِّهِ فَلَمَّ بِهِ الصَّدْعَ وَ رَتَقَ بِهِ الْفَتْقَ وَ آمَنَ بِهِ السُّبُلَ وَ حَقَنَ بِهِ الدِّمَاءَ وَ أَلَّفَ بِهِ بَيْنَ ذَوِي الْإِحَنِ وَ الْعَدَاوَةِ وَ الْوَغْرِ فِي الصُّدُورِ وَ الضَّغَائِنِ الرَّاسِخَةِ فِي الْقُلُوبِ
He-saww proclaimed what he-saww had been Commanded with and delivered the Message of his-saww Lord-azwj. So, when there was the proclamation with him-asws he-saww healed the rifts with it and secured the ways by it, and saved the blood by it, and compiled the ones with the hardness and the enmity, and the malice in the chests, and the grudges immersed in the hearts.
ثُمَّ قَبَضَهُ اللَّهُ إِلَيْهِ حَمِيداً لَمْ يُقَصِّرْ فِي الْغَايَةِ الَّتِي إِلَيْهَا أَدَّى الرِّسَالَةَ وَ لَا بَلَّغَ شَيْئاً كَانَ فِي التَّقْصِيرِ عَنْهُ الْقَصْدُ وَ كَانَ مِنْ بَعْدِهِ مَا كَانَ مِنَ التَّنَازُعِ فِي الْإِمْرَةِ فَتَوَلَّى أَبُو بَكْرٍ وَ بَعْدَهُ عُمَرُ
Then Allah-azwj Caused him-saww to pass away to Him-azwj, praised, not being deficient in the peak to which he-saww had fulfilled the Message, nor had he-saww delivered anything which was deficient from it in the aim, and it happened from after him-saww what happened, from the disputes regarding the command, and the rule of Abu Bakr, and after him, Umar.
ثُمَّ تَوَلَّى عُثْمَانُ فَلَمَّا كَانَ مِنْ أَمْرِهِ مَا كَانَ أَتَيْتُمُونِي فَقُلْتُمْ بَايِعْنَا فَقُلْتُ لَا أَفْعَلُ قُلْتُمْ بَلَى فَقُلْتُ لَا وَ قَبَضْتُ يَدِي فَبَسَطْتُمُوهَا وَ نَازَعْتُكُمْ فَجَذَبْتُمُوهَا وَ حَتَّى تَدَاكَكْتُمْ عَلَيَّ كَتَدَاكُكِ الْإِبِلِ الْهِيمِ عَلَى حِيَاضِهَا يَوْمَ وُرُودِهَا حَتَّى ظَنَنْتُ أَنَّكُمْ قَاتِلِيَّ وَ أَنَّ بَعْضَكُمْ قَاتِلُ بَعْضٍ وَ بَسَطْتُ يَدِي
Then Usman ruled. When it happened from his matter what happened, you came to me-asws and said, ‘Take our allegiances’. I-asws said: ‘I-asws will not do it’. You said, ‘Yes’. I-asws said: ‘No’, and I-asws withheld my-asws hand, but you spread it out, and you snatched and pulled it, and until you thronged upon me-asws like the thronging of the thirsty camels at their watering trough on the day of their arrival (from the desert), until I-asws thought you would be killing me-asws, and some of you fought other others and extended my-asws hand.
فَبَايَعْتُمُونِي مُخْتَارِينَ وَ بَايَعَنِي فِي أَوَّلِكُمْ طَلْحَةُ وَ الزُّبَيْرُ طَائِعَيْنِ غَيْرَ مُكْرَهَيْنِ ثُمَّ لَمْ يَلْبَثَا أَنِ اسْتَأْذَنَانِي فِي الْعُمْرَةِ وَ اللَّهُ يَعْلَمُ أَنَّهُمَا أَرَادَا الْغَدْرَةَ فَجَدَّدْتُ عَلَيْهِمَا الْعَهْدَ فِي الطَّاعَةِ وَ أَنْ لَا يَبْغِيَا الْأُمَّةَ الْغَوَائِلَ
You pledged allegiance to me out of choice, and the first ones of you to pledge were Talha and Al-Zubeyr, willingly without coercion. Then they did not wait long and sought my-asws permission regarding the Umrah, and Allah-azwj Knows they rather intended the betrayal. I-asws got them to renew the pact regarding the obedience, and that will not seek the rebellion of the community.
فَعَاهَدَانِي ثُمَّ لَمْ يَفِيَا لِي وَ نَكَثَا بَيْعَتِي وَ نَقَضَا عَهْدِي فَعَجَباً لَهُمَا مِنِ انْقِيَادِهِمَا لِأَبِي بَكْرٍ وَ عُمَرَ وَ خِلَافِهِمَا لِي وَ لَسْتُ بِدُونِ أَحَدِ الرَّجُلَيْنِ وَ لَوْ شِئْتُ أَنْ أَقُولَ لَقُلْتُ اللَّهُمَّ اغْضَبْ عَلَيْهِمَا بِمَا صَنَعَا وَ أَظْفِرْنِي بِهِمَا.
They gave me-asws a pact, then were not loyal to me-asws and broke my-asws allegiance and broke my-asws pact. How strange of them both, of their docility towards Abu Bakr, and Umar, and their opposition to me-asws, and I-asws am not below any one of the two men, and if I-asws so desired to say, I-asws would say: ‘O Allah-azwj! Be Wrathful upon them both for what they have done, and Make me victorious with them’’.[76]
70- ج، الإحتجاج وَ قَالَ ع فِي أَثْنَاءِ كَلَامٍ آخَرَ وَ هَذَا طَلْحَةُ وَ الزُّبَيْرُ لَيْسَا مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ لَا مِنْ ذُرِّيَّةِ الرَّسُولِ حِينَ رَأَيَا أَنَّ اللَّهَ قَدْ رَدَّ عَلَيْنَا حَقَّنَا بَعْدَ أَعْصُرٍ فَلَمْ يَصْبِرَا حَوْلًا كَامِلًا وَ لَا شَهْراً كَامِلًا حَتَّى وَثَبَا عَلَى دَأْبِ الْمَاضِينَ قَبْلَهُمَا لِيَذْهَبَا بِحَقِّي وَ يُفَرِّقَا جَمَاعَةَ الْمُسْلِمِينَ عَنِّي ثُمَّ دَعَا عَلَيْهِمَا.
(The book) ‘Al-Ihtijaj’ – And he-asws said in the course of another speech: ‘And this Talha and Al-Zubeyr, they are neither from the people of the Household of the Prophet-saww, nor from the offspring of the Rasool-saww. When they saw that Allah-azwj has Returned our-asws rights to us-asws after a time, they could not be patient even for a complete year, nor a complete month, until they leapt upon the habits of the past before them in order to go away with my-asws rights and separate the Muslim community from me-asws’. Then he-asws supplicated against them both’’.[77]
71- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْكَاتِبِ عَنِ الزَّعْفَرَانِيِّ عَنِ الثَّقَفِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ إِسْحَاقَ الضَّبِّيِّ عَنْ حَمْزَةَ بْنِ نَصْرٍ عَنْ إِسْمَاعِيلَ بْنِ رَجَاءٍ الزُّبَيْدِيِّ قَالَ: لَمَّا رَجَعَتْ رُسُلُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع مِنْ عِنْدِ طَلْحَةَ وَ الزُّبَيْرِ وَ عَائِشَةَ يُؤْذِنُونَهُ بِالْحَرْبِ قَامَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى مُحَمَّدٍ ص ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ إِنِّي قَدْ رَاقَبْتُ هَؤُلَاءِ الْقَوْمَ كَيْمَا يَرْعَوُوا وَ يَرْجِعُوا وَ قَدْ وَبَّخْتُهُمْ بِنَكْثِهِمْ وَ عَرَّفْتُهُمْ بَغْيَهُمْ فَلَيْسُوا يَسْتَجِيبُونَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from the scribe, from Al Zafrany, from Al Saqafi, from Ubeydullah Bin Is’haq Al Zaby, from Hamza Bin Nasr, from Ismail Bin Raja’a Al Zubeydi who said,
‘When the messenger of Amir Al-Momineen Ali-asws Bin Abu Talib-asws returned from the presence of Talha and Al-Zubeyr and Ayesha proclaiming the war, he-asws stood up, praised Allah-azwj and extolled upon Him-azwj, and sent Salawaat upon Muhammad-saww, then said: ‘O you people! I-asws have watched these people in what they are nurturing and wishing for, and I-asws had reprimanded them for their breaking (the allegiance), and you have known of their rebellion, and they aren’t responding.
أَلَا وَ قَدْ بَعَثُوا إِلَيَّ أَنْ أَبْرُزَ لِلطِّعَانِ وَ أَصْبِرَ لِلْجِلَادِ فَإِنَّمَا مَنَّتْكَ نَفْسُكَ مِنْ أَنْبَاءِ الْأَبَاطِيلِ هَبِلَتْهُمُ الْهَبُولُ قَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرْهَبُ بِالضَّرْبِ وَ أَنَا عَلَى مَا وَعَدَنِي رَبِّي مِنَ النَّصْرِ وَ التَّأْيِيدِ وَ الظَّفَرِ وَ إِنِّي لَعَلَى يَقِينٍ مِنْ رَبِّي وَ فِي غَيْرِ شُبْهَةٍ مِنْ أَمْرِي
Indeed, and they have sent a message to me-asws that I-asws should duel for the stabbing (with the spears) and wait for the executioners. So, rather, prepare yourselves from the news of the falsehood. The mourners will mourn as they used to, and I-asws will not be intimidated with the war nor am I-asws scared of the striking (of the swords), and I-asws am upon what my-asws Lord-azwj has Promised me-asws of the help and the victory, and I-asws am upon a certainty from my-asws Lord-azwj without any doubts from my-asws affair.
أَيُّهَا النَّاسُ إِنَّ الْمَوْتَ لَا يَفُوتُهُ الْمُقِيمُ وَ لَا يُعْجِزُهُ الْهَارِبُ لَيْسَ عَنِ الْمَوْتِ مَحِيصٌ مَنْ لَمْ يُقْتَلْ يَمُتْ إِنَّ أَفْضَلَ الْمَوْتِ الْقَتْلُ وَ الَّذِي نَفْسُ ابْنِ أَبِي طَالِبٍ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ لَأَهْوَنُ عَلَيَّ مِنْ مَوْتٍ عَلَى فِرَاشٍ
O you people! The death will not be missed by the ones staying back (from the war), nor with the fighter frustrate it. There is no escape from the death. One who does not fight will die. The superior death is being killed. By the One-azwj in Whose Hand is the soul of the son-asws of Abu Talib-asws! A thousand strikes with the sword are easier upon me-asws than death upon a bed!
يَا عَجَباً لِطَلْحَةَ أَلَّبَ عَلَى ابْنِ عَفَّانَ حَتَّى إِذَا قُتِلَ أَعْطَانِي صَفْقَةَ يَمِينِهِ طَائِعاً ثُمَّ نَكَثَ بَيْعَتِي وَ طَفِقَ يَنْعَى ابْنَ عَفَّانَ ظَالِماً وَ جَاءَ يَطْلُبُنِي يَزْعُمُ بِدَمِهِ وَ اللَّهِ مَا صَنَعَ فِي أَمْرِ عُثْمَانَ وَاحِدَةً مِنْ ثَلَاثٍ
O the strangeness of Talha! He rallied against the son of Affan until when he was killed, he gave me the agreement (allegiance) of his right hand willingly. Then he broke my-asws allegiance and began mourning the son of Affan unjustly and came to seek me-asws claiming his blood. By Allah-azwj! He has not done regarding the matter of Usman even one of the three.
لَئِنْ كَانَ ابْنُ عَفَّانَ ظَالِماً كَمَا كَانَ يَزْعُمُ حِينَ حَصَرَهُ وَ أَلَّبَ عَلَيْهِ إِنَّهُ كَانَ لَيَنْبَغِي أَنْ يُؤَازِرَ قَاتِلِيهِ وَ أَنْ يُنَابِذَ نَاصِرِيهِ وَ إِنْ كَانَ فِي تِلْكَ الْحَالِ مَظْلُوماً إِنَّهُ لَيَنْبَغِي أَنْ يَكُونَ مَعَهُ وَ إِنْ كَانَ فِي شَكٍّ مِنَ الْخَصْلَتَيْنِ لَقَدْ كَانَ يَنْبَغِي أَنْ يَعْتَزِلَهُ وَ يَلْزَمَ بَيْتَهُ وَ يَدَعَ النَّاسَ جَانِباً
If the son of Affan was an oppressor just as he has been alleging when he had besieged him and rallied against him, it would have been befitting that he should support his killers, and stay away from his helpers; and if he (Usman) was an oppressed in that state, it is befitting that he should have happened to be with him (Usman); and if he was in doubt from the two characteristics, it would have been befitting that he isolates himself and stay in his house and leave the people by the side (to deal with Usman).
فَمَا فَعَلَ مِنْ هَذِهِ الْخِصَالِ وَاحِدَةً وَ هَا هُوَ ذَا قَدْ أَعْطَانِي صَفْقَةَ يَمِينِهِ غَيْرَ مَرَّةٍ ثُمَّ نَكَثَ بَيْعَتَهُ اللَّهُمَّ فَخُذْهُ وَ لَا تُمْهِلْهُ أَلَا وَ إِنَّ الزُّبَيْرَ قَطَعَ رَحِمِي وَ قَرَابَتِي وَ نَكَثَ بَيْعَتِي وَ نَصَبَ لِيَ الْحَرْبَ وَ هُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ لِي اللَّهُمَّ فَاكْفِنِيهِ بِمَ شِئْتَ.
But he did not do even one from these things, and here he is, having given me-asws the allegiance of his right hand without bitterness, then broke his allegiance. O Allah-azwj! Seize him and do not Respite him! Indeed, and Al-Zubeyr cut off my-asws relationship and my-asws nearness, and broke my-asws allegiance and established the war to me-asws, and he well knows that he is being unjust to me-asws. O Allah-azwj! Suffice him with whatever You-azwj so Desire to’’.[78]
72- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْكَاتِبِ عَنِ الزَّعْفَرَانِيِّ عَنِ الثَّقَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ سَمِعْتُ جَابِرَ بْنَ يَزِيدَ الْجُعْفِيَّ يَقُولُ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع يَقُولُ حَدَّثَنِي أَبِي عَنْ جَدِّي قَالَ: لَمَّا تَوَجَّهَ أَمِيرُ الْمُؤْمِنِينَ ع مِنَ الْمَدِينَةِ إِلَى النَّاكِثِينَ بِالْبَصْرَةِ نَزَلَ الرَّبَذَةَ فَلَمَّا ارْتَحَلَ مِنْهَا لَقِيَهُ عَبْدُ اللَّهِ بْنُ خَلِيفَةَ الطَّائِيُّ وَ قَدْ نَزَلَ بِمَنْزِلٍ يُقَالُ لَهُ قَائِدٌ
(The book) ‘Al Majalis’ of Al Mufeed (and) ‘Al Amaali of the sheykh Al Tusi – Al Mufeed, from the scribe, from Al Zafrany, from Al Saqafi, from ismail Bin Aban, from Amro Bin Shimr who said, ‘I heard Jabir Bin Yazeed Al Jufy saying,
‘I heard Abu Ja’far Muhammad-asws Bin Ali-asws saying: ‘It is narrated to me-asws by my-asws father-asws, from my-asws grandfather-asws having said: ‘When Amir Al-Momineen-asws headed from Al-Medina to the breakers (of the allegiance) at Al-Basrah, he-asws encamped at Al-Rabza. When he-asws departed from it Abdullah Bin Khalifa Al-Taie met him, and had descended in a spot called Qaid.
فَقَرَّبَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ لَهُ عَبْدُ اللَّهِ الْحَمْدُ لِلَّهِ الَّذِي رَدَّ الْحَقَّ إِلَى أَهْلِهِ وَ وَضَعَهُ فِي مَوْضِعِهِ كَرِهَ ذَلِكَ قَوْمٌ أَمْ سُرُّوا بِهِ فَقَدْ وَ اللَّهِ كَرِهُوا مُحَمَّداً ص وَ نَابَذُوهُ وَ قَاتَلُوهُ فَرَدَّ اللَّهُ كَيْدَهُمْ فِي نُحُورِهِمْ وَ جَعَلَ دَائِرَةَ السَّوْءِ عَلَيْهِمْ وَ اللَّهِ لَنُجَاهِدَنَّ مَعَكَ فِي كُلِّ مَوْطِنٍ حِفْظاً لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
Amir Al-Momineen-asws welcomed him. Abdullah said to him-asws, ‘The Praise is for Allah-azwj Who Returned the right back to its people and Placed it in its place, when that was disliked by a people or they were cheered by it, for by Allah-azwj, they had disliked Muhammad-saww and they had shunned him-saww and fought him-saww, but Allah-azwj Returned their plots into their throats and Made the circle of evil to be against them. By Allah-azwj! We shall fight against them with you-asws in every place, as a protection for Rasool-Allah-saww’.
فَرَحَّبَ بِهِ أَمِيرُ الْمُؤْمِنِينَ وَ أَجْلَسَهُ إِلَى جَنْبِهِ وَ كَانَ لَهُ حَبِيباً وَ وَلِيّاً وَ أَخَذَ يُسَائِلُهُ عَنِ النَّاسِ إِلَى أَنْ سَأَلَهُ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ فَقَالَ وَ اللَّهِ مَا أَنَا وَاثِقٌ بِهِ وَ مَا آمَنُ عَلَيْكَ خِلَافَهُ إِنْ وَجَدَ مُسَاعِداً عَلَى ذَلِكَ
Amir Al-Momineen-asws was welcoming with him and made him to be seated to his-asws side, and he was beloved to him-asws and a friend, and he-asws took to asking him about the people, until he came to ask him about Abu Musa Al-Ashari. He said, ‘By Allah-azwj! I do not trust him and don’t feel safe upon you-asws of his opposition, if he were to find help upon that’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ وَ اللَّهِ مَا كَانَ عِنْدِي مُؤْتَمَناً وَ لَا نَاصِحاً وَ لَقَدْ كَانَ الَّذِينَ تَقَدَّمُونِي اسْتَوْلَوْا عَلَى مَوَدَّتِهِ وَ وَلَّوْهُ وَ سَلَّطُوهُ بِالْإِمْرَةِ عَلَى النَّاسِ وَ لَقَدْ أَرَدْتُ عَزْلَهُ فَسَأَلَنِيَ الْأَشْتَرُ فِيهِ وَ أَنْ أُقِرَّهُ فَأَقْرَرْتُهُ عَلَى كُرْهٍ مِنِّي لَهُ وَ عَمِلْتُ عَلَى صَرْفِهِ مِنْ بَعْدُ
Amir Al-Momineen-asws said: ‘By Allah-azwj! He was not reliable in my-asws presence nor an adviser, and he had preceded me-asws seizing upon his affection, and his friendship, and he (Usman) made him overcome with the command upon the people, and I-asws had intended to remove him, but Al-Ashtar had asked me-asws regarding him, and that I-asws should accept him, so I-asws accepted him upon an abhorrence from me-asws for it, and I-asws worked upon changing him afterwards’.
قَالَ فَهُوَ مَعَ عَبْدِ اللَّهِ فِي هَذَا وَ نَحْوِهِ إِذْ أَقْبَلَ سَوَادٌ كَثِيرٌ مِنْ قِبَلِ جِبَالِ طَيِءٍ
He (the narrator) said, ‘He-asws was with Abdullah in this and approximate to it, when he faced a lot of wilderness from the direction of the mount Tayy’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع انْظُرُوا مَا هَذَا السَّوَادُ وَ قَدْ ذَهَبَتِ الْخَيْلُ تَرْكُضُ فَلَمْ تَلْبَثْ أَنْ رَجَعَتْ فَقِيلَ هَذِهِ طَيِءٌ قَدْ جَاءَتْكَ تَسُوقُ الْغَنَمَ وَ الْإِبِلَ وَ الْخَيْلَ فَمِنْهُمْ مَنْ جَاءَكَ بِهَدَايَاهُ وَ كَرَامَتِهِ وَ مِنْهُمْ مَنْ يُرِيدُ النُّفُوذَ مَعَكَ إِلَى عَدُوِّكَ
Amir Al-Momineen-asws said: ‘Look, what is this wilderness?’ And the cavalry had gone sprinting, and it was not long before they returned and it was said, ‘This is ‘Tayy’. He has come to you-asws ushering the sheep and the camels and the horses. From them is one who has come with his sacrificial animal and his dignity, and from them is one who intends the enforcing with you-asws to your-asws enemies’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع جَزَى اللَّهُ طَيّاً خَيْراً وَ فَضَّلَ اللَّهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً فَلَمَّا انْتَهَوْا إِلَيْهِ سَلَّمُوا عَلَيْهِ قَالَ عَبْدُ اللَّهِ بْنُ خَلِيفَةَ فَسَرَّنِي وَ اللَّهِ مَا رَأَيْتُ مِنْ جَمَاعَتِهِمْ وَ حُسْنِ هَيْئَتِهِمْ وَ تَكَلَّمُوا فَأَقَرُّوا وَ اللَّهِ لِعَيْنِي مَا رَأَيْتُ خَطِيباً أَبْلَغَ مِنْ خَطِيبِهِمْ
Amir Al-Momineen-asws said: ‘May Allah-azwj Recompense Tayy goodly, and Allah Merited the fighters over the ones sitting back by a mighty Recompense [4:95]’. When they ended up to him-asws, they greeted unto him-asws. Abdullah Bin Khaleefa said, ‘By Allah-azwj! It has cheered me what I saw from their community, and their excellent personalities, and they taking. By Allah-azwj! They delighted my eyes. I had not seen any preacher more eloquent than their preachers.
وَ قَامَ عَدِيُّ بْنُ حَاتِمٍ الطَّائِيُّ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنِّي كُنْتُ أَسْلَمْتُ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ أَدَّيْتُ الزَّكَاةَ عَلَى عَهْدِهِ وَ قَاتَلْتُ أَهْلَ الرِّدَّةِ مِنْ بَعْدِهِ أَرَدْتُ بِذَلِكَ مَا عِنْدَ اللَّهِ وَ عَلَى اللَّهِ ثَوَابُ مَنْ أَحْسَنَ وَ اتَّقَى وَ قَدْ بَلَغَنَا أَنَّ رِجَالًا مِنْ أَهْلِ مَكَّةَ نَكَثُوا بَيْعَتَكَ وَ خَالَفُوا عَلَيْكَ ظَالِمِينَ فَأَتَيْنَاكَ لِنَنْصُرَكَ بِالْحَقِّ فَنَحْنُ بَيْنَ يَدَيْكَ فَمُرْنَا بِمَا أَحْبَبْتَ
Adayy Bin Hatim Al-Taie stood up. He praised Allah-azwj and extolled upon Him-azwj, then said: ‘As for after, I had become a Muslim in the era of Rasool-Allah-saww, and I gave the Zakaat in his-saww era, and I fought the people of apostasy from after him-asws. I intend by that what is in the Presence of Allah-azwj, and upon Allah-azwj is the Rewarding the one who does good and is pious, and it has reached me that men from the people of Makkah have broken your-asws allegiance and have opposed against you-asws unjustly, so I have come to you-asws to help you-asws with the truth. We are in front of you, so order us with whatever you-asws like to’.
ثُمَّ أَنْشَأَ يَقُولُ فَنَحْنُ نَصَرْنَا اللَّهَ مِنْ قَبْلِ ذَاكُمْ وَ أَنْتَ بِحَقٍّ جِئْتَنَا فَسَنَنْصُرُ سَنَكْفِيكَ دُونَ النَّاسِ طُرّاً بِنَصْرِنَا وَ أَنْتَ بِهِ مِنْ سَائِرِ النَّاسِ أَجْدَرُ
Then he prosed saying, ‘We have helped Allah-azwj from before you all, and you-asws have come to us with truth, so we will be helping will be sufficing you-asws besides the people. Intervene with our help and you-asws are more worthy with it than the rest of the people’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع جَزَاكُمُ اللَّهُ مِنْ حَيٍّ عَنِ الْإِسْلَامِ وَ أَهْلِهِ خَيْراً فَقَدْ أَسْلَمْتُمْ طَائِعِينَ وَ قَاتَلْتُمُ الْمُرْتَدِّينَ وَ نَوَيْتُمْ نَصْرَ الْمُسْلِمِينَ
Amir Al-Momineen-asws said: ‘May Allah-azwj Recompense you goodly on behalf of Al-Islam and its people, for you have become Muslims willingly, and fought the renegades, and you are intending to help the Muslims’.
وَ قَامَ سَعِيدُ بْنُ عُبَيْدٍ الْبَخْتَرِيُّ مِنْ بَنِي بَخْتَرٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ مِنَ النَّاسِ مَنْ يَقْدِرُ أَنْ يُعَبِّرَ بِلِسَانِهِ عَمَّا فِي قَلْبِهِ وَ مِنْهُمْ مَنْ لَا يَقْدِرُ أَنْ يُبَيِّنَ مَا يَجِدُهُ فِي نَفْسِهِ بِلِسَانِهِ فَإِنْ تَكَلَّفَ ذَلِكَ شَقَّ عَلَيْهِ وَ إِنْ سَكَتَ عَمَّا فِي قَلْبِهِ بَرَّحَ بِهِ الْهَمُّ وَ الْبَرَمُ
And Saeed Bin Ubeyd Al-Bakhtari, from the clan of Bakhtar stood up. He said, ‘O Amir Al-Momineen-asws! Surely, from the people there is one able upon expressing with his tongues than what is in his heart, and from them is one who is not able to explain what he is finding within himself, by his tongue, so if he were to be encumber with that, it would be grievous upon him, and if he is silent from what is in his heart, he would be filled with the anxiety and the twitching.
وَ إِنِّي وَ اللَّهِ مَا كُلُّ مَا فِي نَفْسِي أَقْدِرُ أَنْ أُؤَدِّيَهُ إِلَيْكَ بِلِسَانِي وَ لَكِنْ وَ اللَّهِ لَأَجْهَدَنَّ عَلَى أَنْ أُبَيِّنَ لَكَ وَ اللَّهُ وَلِيُّ التَّوْفِيقِ أَمَّا أَنَا فَإِنِّي نَاصِحٌ لَكَ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ مُقَاتِلٌ مَعَكَ الْأَعْدَاءَ فِي كُلِّ مَوْطِنٍ وَ أَرَى لَكَ مِنَ الْحَقِّ مَا لَمْ أَكُنْ أَرَاهُ لِمَنْ كَانَ قَبْلَكَ وَ لَا لِأَحَدٍ الْيَوْمَ مِنْ أَهْلِ زَمَانِكَ لِفَضِيلَتِكَ فِي الْإِسْلَامِ وَ قَرَابَتِكَ مِنَ الرَّسُولِ وَ لَنْ أُفَارِقَكَ أَبَداً حَتَّى تَظْفَرَ أَوْ أَمُوتَ بَيْنَ يَدَيْكَ
And by Allah-azwj, I am able upon all what is within myself to deliver it to you-asws with my tongue, but by Allah-azwj, I am struggling upon explaining to you-asws, and Allah-azwj is in-charge over the inclinations. I am an adviser to you-asws in the secret and the announcement, and will fight alongside you-asws against the enemies in every place, and I see for you, from the truth, what I cannot happen to see for the ones who were before you (Abu Bakr, and Umar, and Usman), and there isn’t today for the people of your-asws time of your-asws merit in Al-Islam, and your-asws nearness from the Rasool-saww, and I will never be separated from you-asws, ever, until either you-asws are victorious of I die in front of you-asws’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَرْحَمُكَ اللَّهُ فَقَدْ أَدَّى لِسَانُكَ مَا يَجِدُ ضَمِيرُكَ لَنَا وَ نَسْأَلُ اللَّهَ أَنْ يَرْزُقَكَ الْعَافِيَةَ وَ يُثِيبَكَ الْجَنَّةَ
Amir Al-Momineen-asws said: ‘May Allah-azwj have Mercy on you! Your tongue has delivered what you found in your conscience, and we ask Allah-azwj to Grace you the well-being and Reward you with the Paradise’.
وَ تَكَلَّمَ نَفَرٌ مِنْهُمْ فَمَا حَفِظْتُ غَيْرَ كَلَامِ هَذَيْنِ الرَّجُلَيْنِ ثُمَّ ارْتَحَلَ أَمِيرُ الْمُؤْمِنِينَ وَ اتَّبَعَهُ مِنْهُمْ سِتُّمِائَةِ رَجُلٍ حَتَّى نَزَلَ ذَا قَارٍ فَنَزَلَهَا فِي أَلْفٍ وَ ثَلَاثِمِائَةِ رَجُلٍ.
And a number of them spoke, but I have not memorised other than the speech of the two men. Then Amir Al-Momineen-asws departed, and six hundred men followed him-asws until he-asws descended at Zi-Qaar among one thousand the three hundred men’’.[79]
73- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْكَاتِبِ عَنِ الزَّعْفَرَانِيِّ عَنِ الثَّقَفِيِّ عَنِ الْفَضْلِ بْنِ دُكَيْنٍ عَنْ قَيْسِ بْنِ مُسْلِمٍ عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: لَمَّا نَزَلَ عَلِيٌّ بِالرَّبَذَةِ سَأَلْتُ عَنْ قُدُومِهِ إِلَيْنَا فَقِيلَ خَالَفَ عَلَيْهِ طَلْحَةُ وَ الزُّبَيْرُ وَ عَائِشَةُ وَ صَارُوا إِلَى الْبَصْرَةِ فَخَرَجَ يُرِيدُهُمْ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from the scribe, from Al Zafrany, from Al Saqafi, from Al Fazl Bin Dukeyn, from Qays Bin Muslim, from Tariq Bin Shihab who said,
‘When Ali-asws descended at Al-Rabza, I asked about his-asws proceeding to us. It was said, ‘Talha, Al-Zubeyr and Ayesha have opposed him-asws and they have come to Al-Basrah, so he-asws has come out intending them’.
فَصِرْتُ إِلَيْهِ فَجَلَسْتُ حَتَّى صَلَّى الظُّهْرَ وَ الْعَصْرَ فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ قَامَ إِلَيْهِ ابْنُهُ الْحَسَنُ بْنُ عَلِيٍّ ع فَجَلَسَ بَيْنَ يَدَيْهِ ثُمَّ بَكَى وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي لَا أَسْتَطِيعُ أَنْ أُكَلِّمَكَ وَ بَكَى فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ لَا تَبْكِ يَا بُنَيَّ وَ تَكَلَّمْ وَ لَا تَحِنَّ حَنِينَ الْجَارِيَةِ
I came to him-asws and sat until he-asws had prayed Al-Zohr and Al-Asr Salat. When he-asws was free from his-asws Salat, his-asws son-asws Al-Hassan-asws Bin Ali-asws stood in front of him-asws, then cried and said: ‘O Amir Al-Momineen-asws! I-asws am not able to speak to you-asws’, and he-asws wept. Amir Al-Momineen-asws said to him-asws: ‘Do not cry, O my-asws son-asws, and speak, and do not yearn the yearning of the girl’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ الْقَوْمَ حَصَرُوا عُثْمَانَ يَطْلُبُونَهُ بِمَا يَطْلُبُونَهُ إِمَّا ظَالِمُونَ أَوْ مَظْلُومُونَ فَسَأَلْتُكَ أَنْ تَعْتَزِلَ النَّاسَ وَ تَلْحَقَ بِمَكَّةَ حَتَّى تَؤُبَّ الْعَرَبُ وَ تَعُودَ إِلَيْهَا أَحْلَامُهَا وَ تَأْتِيَكَ وُفُودُهَا فَوَ اللَّهِ لَوْ كُنْتَ فِي جُحْرِ ضَبٍّ لَضَرَبَتْ إِلَيْكَ الْعَرَبُ آبَاطَ الْإِبِلِ حَتَّى تَسْتَخْرِجَكَ مِنْهُ
He-asws said: ‘O Amir Al-Momineen-asws! The group had besieged Usman seeking him for what they sought him, either they were unjust or oppressed. I-asws had asked you-asws to isolate from the people and join up with Makkah until the Arabs repent and its dreams return to it, and their delegations come to you-asws. By Allah-azwj! If you-asws had been in a lizard hole, the Arabs would have struck to you-asws the delayed camels, until they bring you-asws out from it.
ثُمَّ خَالَفَكَ طَلْحَةُ وَ الزُّبَيْرُ فَسَأَلْتُكَ أَنْ لَا تَتْبَعَهُمَا وَ تَدَعَهُمَا فَإِنِ اجْتَمَعَتِ الْأُمَّةُ فَذَاكَ وَ إِنِ اخْتَلَفَتْ رَضِيتَ بِمَا قَسَمَ اللَّهُ وَ أَنَا الْيَوْمَ أَسْأَلُكَ أَنْ لَا تَقْدَمَ الْعِرَاقَ وَ أَذْكُرَكَ بِاللَّهِ أَنْ لَا تُقْتَلَ بِمَضِيعَةٍ
Then Talha and Al-Zubeyr opposed you-asws, and I-asws had asked you not to pursue them and leave them, for it the community unites, so that, and if they differ, then be pleased with what Allah-azwj has Apportioned, and today I-asws am asking you-asws not to proceed to Al Iraq and I-asws remind you-asws of Allah-azwj not kill wastefully’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَّا قَوْلُكَ إِنَّ عُثْمَانَ حُصِرَ فَمَا ذَاكَ وَ مَا عَلَيَّ مِنْهُ وَ قَدْ كُنْتُ بِمَعْزِلٍ عَنْ حَصْرِهِ وَ أَمَّا قَوْلُكَ ائْتِ مَكَّةَ فَوَ اللَّهِ مَا كُنْتُ لِأَكُونَ الرَّجُلَ الَّذِي يُسْتَحَلُّ بِهِ مَكَّةُ وَ أَمَّا قَوْلُكَ اعْتَزِلِ الْعِرَاقَ وَ دَعْ طَلْحَةَ وَ الزُّبَيْرَ فَوَ اللَّهِ مَا كُنْتُ لِأَكُونَ كَالضَّبُعِ تَنْتَظِرُ حَتَّى يَدْخُلَ عَلَيْهَا طَالِبُهَا فَيَضَعَ الْحَبْلَ فِي رِجْلِهَا حَتَّى يَقْطَعَ عُرْقُوبَهَا ثُمَّ يُخْرِجَهَا فَيُمَزِّقَهَا إِرْباً إِرْباً
Amir Al-Momineen-asws said: ‘As for your-asws words that Usman was besieged, so what is that and what is upon me-asws from it, and I-asws had isolated myself-asws from his being besieged; and as for your-asws words that I-asws should go to Makkah, by Allah-azwj, I-asws was not going to be the man whom Makkah is impossible with him-asws; and as for your-asws words to keep away from Al Iraq and leave Talha and Al-Zubeyr, by Allah-azwj, I-asws will not become like the waiting hyena until its seeker comes to it and places the ropes in its legs until its hamstring is cut off, then it is brought out and torn apart pieces by pieces.
وَ لَكِنَّ أَبَاكَ يَا بُنَيَّ يَضْرِبُ بِالْمُقْبِلِ إِلَى الْحَقِّ الْمُدْبِرَ عَنْهُ وَ بِالسَّامِعِ الْمُطِيعِ الْعَاصِيَ الْمُخَالِفَ أَبَداً حَتَّى يَأْتِيَ عَلَيَّ يَوْمِي فَوَ اللَّهِ مَا زَالَ أَبُوكَ مَدْفُوعاً عَنْ حَقِّهِ مُسْتَأْثَراً عَلَيْهِ مُنْذُ قَبَضَ اللَّهُ نَبِيَّهُ ص حَتَّى يَوْمِ النَّاسِ هَذَا
But your-asws father-asws, O my-asws son-asws, will strike facing towards the truth against the ones turning away from it, and by the obedient listeners against the disobedient ones, the opposers, for ever, until my-asws day comes to me-asws. By Allah-azwj! You-asws father-asws has not ceased to be pushed away from his-asws right preferred over (by others) upon it, since Allah-azwj Caused His-azwj Prophet-saww to pass away, until this day of the people’.
فَكَانَ طَارِقُ بْنُ شِهَابٍ أَيَّ وَقْتٍ حَدَّثَ بِهَذَا الْحَدِيثِ بَكَى.
Tariq Bin Shihab (the narrator), whichever time he narrated with this Hadeeth, had cried’’.[80]
Derogatory!!
74- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ أَبِي عَوَانَةَ مُوسَى بْنِ يُوسُفَ عَنْ عَبْدِ السَّلَامِ بْنِ عَاصِمٍ عَنْ إِسْحَاقَ بْنِ إِسْمَاعِيلَ عَنْ عَمْرِو بْنِ أَبِي قَيْسٍ عَنْ مَيْسَرَةَ بْنِ حَبِيبٍ عَنِ الْمِنْهَالِ بْنِ عَمْرٍو قَالَ أَخْبَرَنِي رَجُلٌ مِنْ بَنِي تَمِيمٍ قَالَ: كُنَّا مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِذِي قَارٍ وَ نَحْنُ نَرَى أَنَّا سَنُخْتَطَفُ فِي يَوْمِنَا فَسَمِعْتُهُ يَقُولُ وَ اللَّهِ لَنَظْهَرَنَّ عَلَى هَذِهِ الْفِرْقَةِ وَ لَنَقْتُلَنَّ هَذَيْنِ الرَّجُلَيْنِ يَعْنِي طَلْحَةَ وَ الزُّبَيْرَ وَ لَنَسْتَبِيحَنَّ عَسْكَرَهُمَا
(The books) ‘Al Majaalis’ of Al Mufeed (and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Abu Awana Musa Bin Yusuf, from Abdul Salam Bin Aasim, from Is’haq, from Amro Bin Abu Qays, from Maysarah Bin Habeeb, from Al Minhal Bin Amro who said, ‘A man from the clan of Tameem informed me saying,
‘We were with Ali-asws Bin Abu Talib-asws at Zi-Qaar, and we would be kidnapped during out day, and I heard him-asws saying: ‘By Allah-azwj! We will prevail over this group, and we will kill these two men’ – meaning Talha and Al-Zubeyr – ‘and eradicate their soldiers’.
قَالَ التَّمِيمِيُّ فَأَتَيْتُ إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ فَقُلْتُ أَ مَا تَرَى إِلَى ابْنِ عَمِّكَ وَ مَا يَقُولُ فَقَالَ لَا تَعْجَلْ حَتَّى نَنْظُرَ مَا يَكُونُ
Al-Tameemi (the narrator) said, ‘I came to Abdullah Bin Al-Abbas and I said, ‘Can you not see the son-asws of your uncle-as and what he-asws is saying?’ He said, ‘Do not be hasty until we look at what is happening’.
قَالَ فَلَمَّا كَانَ مِنْ أَمْرِ الْبَصْرَةِ مَا كَانَ أَتَيْتُهُ فَقُلْتُ لَا أَرَى ابْنَ عَمِّكَ إِلَّا قَدْ صَدَقَ فَقَالَ وَيْحَكَ إِنَّا كُنَّا نَتَحَدَّثُ أَصْحَابَ مُحَمَّدٍ أَنَّ النَّبِيَّ ص عَهِدَ إِلَيْهِ ثَمَانِينَ عَهْداً لَمْ يَعْهَدْ شَيْئاً مِنْهَا إِلَى أَحَدٍ غَيْرِهِ فَلَعَلَّ هَذَا مِمَّا عَهِدَ إِلَيْهِ.
He (the narrator) said, ‘When it was from the matter of Al-Basrah what happened, I came to him and said, ‘I do not see the son-asws of your uncle-as except and he-asws has been truthful’. He said, ‘Woe be unto you! Surely, used to narrate to the companions of Muhammad-saww that the Prophet-saww had made pacts to him-asws with eighty pacts. He-saww did not make any pact from it to anyone other than him-asws, so perhaps this is from what he-saww had pacted to him-asws’’.[81]
75- ل، الخصال فِيمَا أَجَابَ أَمِيرُ الْمُؤْمِنِينَ ع الْيَهُودِيَّ السَّائِلَ عَمَّا فِيهِ مِنْ خِصَالِ الْأَوْصِيَاءِ قَالَ عَلِيٌّ ع وَ أَمَّا الْخَامِسَةُ يَا أَخَا الْيَهُودِ فَإِنَّ الْمُتَابِعِينَ لِي لَمَّا لَمْ يَطْمَعُوا فِي تِلْكَ مِنِّي وَثَبُوا بِالْمَرْأَةِ عَلَيَّ وَ أَنَا وَلِيُّ أَمْرِهَا وَ الْوَصِيُّ عَلَيْهَا
(The book) ‘Al-Khisaal’ – Among what Amir Al-Momineen-asws answered the Jew, the questioner about what is in the characteristics of the successors-as. Ali-asws said: ‘And as for the fifth, O Jewish brother, the two (Talha and Al-Zubeyr) following me-asws, when could not covet regarding that (governorships of Al-Basra and Al-Kufa), pounced upon me-asws with the woman (Ayesha), and I-asws was in-charge of her matter (divorce), and the successor upon her.
فَحَمَلُوهَا عَلَى الْجَمَلِ وَ شَدُّوهَا عَلَى الرِّحَالِ وَ أَقْبَلُوا بِهَا تَخْبِطُ الْفَيَافِيَ وَ تَقْطَعُ الْبَرَارِيَ وَ تَنْبَحُ عَلَيْهَا كِلَابُ الْحَوْأَبِ وَ تَظْهَرُ لَهُمْ عَلَامَاتُ النَّدَمِ فِي كُلِّ سَاعَةٍ وَ عِنْدَ كُلِّ حَالٍ فِي عُصْبَةٍ قَدْ بَايَعُونِي ثَانِيَةً بَعْدَ بَيْعَتِهِمُ الْأُولَى فِي حَيَاةِ النَّبِيِّ ص حَتَّى أَتَتْ أَهْلَ بَلْدَةٍ قَصِيرَةً أَيْدِيهِمْ طَوِيلَةً لِحَاهُمْ قَلِيلَةً عُقُولُهُمْ عَازِبَةً آرَاؤُهُمْ وَ هُمْ جِيرَانُ بَدْوٍ وَ وُرَّادُ بَحْرٍ
They carried her upon the camel and they tied her upon the riding animal and came with her travelling in the desert and cutting through the wilderness, and the dogs of Al-Hawaab barked at her, and it the signs of regret appeared to them during every time, and at every situation, in a group. They had pledged allegiance to me-asws for a second time after their first allegiance during the lifetime of the Prophet-saww, until the people of a town came. Short were their hands and long were their beards, little was their intellect, and single was their views, and they were Bedouin neighbours and (people) of the sea coasts.
فَأَخْرَجَتْهُمْ يَخْبِطُونَ بِسُيُوفِهِمْ مِنْ غَيْرِ عِلْمٍ وَ يَرْمُونَ بِسِهَامِهِمْ بِغَيْرِ فَهْمٍ فَوَقَفْتُ مِنْ أَمْرِهِمْ عَلَى اثْنَتَيْنِ كِلْتَاهُمَا فِي مَحَلَّةِ الْمَكْرُوهِ مِمَّنْ إِنْ كَفَفْتُ لَمْ يَرْجِعْ وَ لَمْ يَعْقِلْ [لَمْ يَرْجِعُوا وَ لَمْ يُقْلِعُوا] وَ إِنْ أَقَمْتُ كُنْتُ قَدْ صِرْتُ إِلَى الَّتِي كَرِهْتُ فَقَدَّمْتُ الْحُجَّةَ بِالْإِعْذَارِ وَ الْإِنْذَارِ وَ دَعْوَةِ الْمَرْأَةِ إِلَى الرُّجُوعِ إِلَى بَيْتِهَا
You brought them out banging their swords from without having any knowledge, and they were shooting with their arrows without any understanding. So, I-asws paused at their matter upon two, both of them being in the abhorrent place from the ones if I-asws were to pause, they would not be able to return nor understand, and if I-asws were to stay, I-asws would have come to that which I-asws dislike. So, I-asws sent ahead the argument with the excuses and the warning, and invited the woman (Ayesha) to return to her house.
وَ الْقَوْمِ الَّذِينَ حَمَلُوهَا عَلَى الْوَفَاءِ بِبَيْعَتِهِمْ لِي وَ التَّرْكِ لِنَقْضِهِمْ عَهْدَ اللَّهِ عَزَّ وَ جَلَّ فِيَّ وَ أَعْطَيْتُهُمْ مِنْ نَفْسِي كُلَّ الَّذِي قَدَرْتُ عَلَيْهِ وَ نَاظَرْتُ بَعْضَهُمْ فَرَجَعَ وَ ذَكَّرْتُ فَذَكَرَ
And the group, the ones who had carried her, (I-asws invited them) to the loyalty with their allegiances to me-asws and leave the breaking of the Pact of Allah-azwj Mighty and Majestic regarding me-asws, and I-asws gave them from myself-asws, all that which I-asws was able upon, and debated against some of them and I-asws mentioned and reminded.
ثُمَّ أَقْبَلْتُ عَلَى النَّاسِ بِمِثْلِ ذَلِكَ فَلَمْ يَزْدَادُوا إِلَّا جَهْلًا وَ تَمَادِياً وَ غَيّاً فَلَمَّا أَبَوْا إِلَّا هِيَ رَكِبْتُهَا مِنْهُمْ فَكَانَتْ عَلَيْهِمُ الدَّبْرَةُ وَ بِهِمُ الْهَزِيمَةُ وَ لَهُمُ الْحَسْرَةُ وَ فِيهِمُ الْفَنَاءُ وَ الْقَتْلُ
The I-asws faced towards the people with similar to that, but they did not increase except in ignorance and impertinence and folly. When they refused, except it (war), I-asws went along with it from them, and it was going to be the turning back upon them, and the defeat would be with them, and for them would be the regret, and among them would be the annihilation and the killing.
وَ حَمَلْتُ نَفْسِي عَلَى الَّتِي لَمْ أَجِدْ مِنْهَا بُدّاً وَ لَمْ يَسَعْنِي إِذْ فَعَلْتُ ذَلِكَ وَ أَظْهَرْتُهُ آخِراً مِثْلُ الَّذِي وَسِعَنِي مِنْهُ أَوَّلًا مِنَ الْإِغْضَاءِ وَ الْإِمْسَاكِ وَ رَأَيْتُنِي إِنْ أَمْسَكْتُ كُنْتُ مُعِيناً لَهُمْ عَلَيَّ بِإِمْسَاكِي عَلَى مَا صَارُوا إِلَيْهِ وَ طَمِعُوا فِيهِ مِنْ تَنَاوُلِ الْأَطْرَافِ وَ سَفْكِ الدِّمَاءِ وَ قَتْلِ الرَّعِيَّةِ وَ تَحْكِيمِ النِّسَاءِ النَّوَاقِصِ الْعُقُولِ وَ الْحُظُوظِ عَلَى كُلِّ حَالٍ كَعَادَةِ بَنِي الْأَصْفَرِ وَ مَنْ مَضَى مِنْ مُلُوكِ سَبَإٍ وَ الْأُمَمِ الْخَالِيَةِ
And I-asws carried myself upon that which I could not find any escape from it, and there was no leeway for me-asws when I-asws did that, and I-asws manifested it again similar to that which there was not leeway for me-asws from it at first, from the overlooking, and the withholding. And you have seen me-asws that if I-asws were to withhold, I-asws would be assisting them against myself-asws due to my-asws withhold upon what they have come to and regarding what they are coveting – devouring the outskirts and spilling the blood, and killing the citizens, and making women with deficient intellects as judges, and the misfortunes upon every situation like the habits of the clan of Al-Asfar and the ones past, from the kings of Saba, and the previous communities.
فَأَصِيرُ إِلَى مَا كَرِهْتُ أَوَّلًا وَ آخِراً وَ قَدْ أَهْمَلْتُ الْمَرْأَةَ وَ جُنْدَهَا يَفْعَلُونَ مَا وَصَفْتُ بَيْنَ الْفَرِيقَيْنِ مِنَ النَّاسِ وَ لَمْ أَهْجَمْ عَلَى الْأَمْرِ إِلَّا بَعْدَ مَا قَدَّمْتُ وَ أَخَّرْتُ وَ تَأَنَّيْتُ وَ رَاجَعْتُ وَ أَرْسَلْتُ وَ سَافَرْتُ [وَ شَافَهْتُ] و أَعْذَرْتُ وَ أَنْذَرْتُ وَ أَعْطَيْتُ الْقَوْمَ كُلَّ شَيْءٍ الْتَمَسُوهُ بَعْدَ أَنْ عَرَضْتُ عَلَيْهِمْ كُلَّ شَيْءٍ لَمْ يَلْتَمِسُوهُ
I-asws was patient to what I-asws disliked, the beginning and the end (all of it), and they have carried the woman (Ayesha) and her army what I-asws have described, between the two parties of the people, and I-asws was not attacked upon the command except after what I-asws had sent ahead, and delayed, and slowed down, and returned, and sent messages, and ambassadors, and interceded, and excused, and warned, and gave to the group all things they had sought, after having presented to them all things they had not been seeking.
فَلَمَّا أَبَوْا إِلَّا تِلْكَ أَقْدَمْتُ عَلَيْهَا فَبَلَغَ اللَّهُ بِي وَ بِهِمْ مَا أَرَادَ وَ كَانَ لِي عَلَيْهِمْ بِمَا كَانَ مِنِّي إِلَيْهِمْ شَهِيداً.
When they refused except that (war), I-asws went ahead upon it, and Allah-azwj shall Reach with me-asws and them whatever He-azwj Wants, and He-azwj is a Witness for me-asws upon them with what has happened from me-asws, to them’’.[82]
76- فس، تفسير القمي أَبِي عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ لا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِياطِ قَالَ نَزَلَتْ فِي طَلْحَةَ وَ الزُّبَيْرِ وَ الْجَمَلُ جَمَلُهُمْ.
Tafseer Al Qummi – ‘My father, from Fazalat, from Aban Bin Usman, from Zureysh,
‘From Abu Ja’far-asws regarding Words of the Exalted nor would they be entering the Paradise until the camel penetrates the eye of the needle; [7:40]. He-asws said: ‘It was regarding Talha and Al-Zubeyr and the camel (which was) their came (Ayesha)’’.[83]
77- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ وَ ضَرَبَ اللَّهُ مَثَلًا ثُمَّ ضَرَبَ اللَّهُ فِيهِمَا مَثَلًا فَقَالَ ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَ امْرَأَتَ لُوطٍ كانَتا تَحْتَ عَبْدَيْنِ مِنْ عِبادِنا صالِحَيْنِ فَخانَتاهُما قَالَ وَ اللَّهِ مَا عَنَى بِقَوْلِهِ [فَخانَتاهُما إِلَّا الْفَاحِشَةَ].
Tafseer Al-Qummi – Ali Bin Ibrahim said regarding His-azwj Words: Allah Strikes an example, ‘Then Allah-azwj Struck an example regarding them both, so He-azwj Said: Allah Strikes an example for those who commit Kufr – the wife of Noah and wife of Lut. They were both under Our two servants from Our righteous servants. But, they betrayed them, [66:10]. He-asws said, ‘By Allah-azwj! He-azwj did not Mean by His-azwj Words: they betrayed them – except for the immorality’’.[84]
78- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ فِي كِتَابِهِ الَّذِي كَتَبَهُ إِلَى شِيعَتِهِ وَ يَذْكُرُ فِيهِ خُرُوجَ عَائِشَةَ إِلَى الْبَصْرَةِ وَ عِظَمَ خَطَإِ طَلْحَةَ وَ الزُّبَيْرِ فَقَالَ وَ أَيُّ خَطِيئَةٍ أَعْظَمُ مِمَّا أَتَيَا أَخْرَجَا زَوْجَةَ رَسُولِ اللَّهِ ص مِنْ بَيْتِهَا وَ كَشَفَا عَنْهَا حِجَاباً سَتَرَهُ اللَّهُ عَلَيْهَا وَ صَانَا حَلَائِلَهُمَا فِي بُيُوتِهِمَا مَا أَنْصَفَا لَا لِلَّهِ وَ لَا لِرَسُولِهِ مِنْ أَنْفُسِهِمَا
Tafseer Al-Qummi – Amir Al-Momineen-asws said in his-asws letter which he-asws wrote to his-asws Shias and he-asws mentioned in it the coming out of Ayesha to Al-Basra and the great mistake of Talha and Al-Zubeyr. He-asws said: ‘Which mistake is greater from what they have both committed? They have brought out a wife of Rasool-Allah-saww from her house and uncovered her veil Allah-azwj had Covered upon her, and they have kept their own wives in their houses. No, by Allah-azwj, they have neither been fair to Allah-azwj nor to His-azwj Rasool-saww from themselves.
ثَلَاثُ خِصَالٍ مَرْجِعُهَا عَلَى النَّاسِ فِي كِتَابِ اللَّهِ الْبَغْيُ وَ الْمَكْرُ وَ النَّكْثُ قَالَ اللَّهُ يا أَيُّهَا النَّاسُ إِنَّما بَغْيُكُمْ عَلى أَنْفُسِكُمْ وَ قَالَ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ وَ قَالَ وَ لا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ وَ قَدْ بَغَيَا عَلَيْنَا وَ نَكَثَا بَيْعَتِي وَ مَكَرَا بِي.
In the Book of Allah-azwj, three characteristics are retuned upon the people, the rebellion, and the plotting and the breaking. Allah-azwj Said: ‘O you people! But rather, your rebellion is against your own selves [10:23], and Said: So the one who breaks, is rather breaking against himself [48:10], and Said: and the evil plot does not affect except its perpetrators [35:43], and they have rebelled against us-asws, and broke their allegiance with me-asws, and plotted against me-asws’’.[85]
79- فس، تفسير القمي لَمَّا أَنْزَلَ اللَّهُ النَّبِيُّ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ وَ حَرَّمَ اللَّهُ نِسَاءَ النَّبِيِّ عَلَى الْمُسْلِمِينَ غَضِبَ طَلْحَةُ فَقَالَ يُحَرِّمُ مُحَمَّدٌ عَلَيْنَا نِسَاءَهُ وَ يَتَزَوَّجُ هُوَ بِنِسَائِنَا لَئِنْ أَمَاتَ اللَّهُ مُحَمَّداً لَنَرْكُضَنَّ بَيْنَ خَلَاخِيلِ نِسَائِهِ كَمَا رَكَضَ بَيْنَ خَلَاخِيلِ نِسَائِنَا
Tafseer Al-Qummi – When Allah-azwj Revealed: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers; [33:6]. And Allah-azwj Prohibited the wives of the Prophet-saww unto the Muslims. Talha was angered and he said, ‘Muhammad-saww is prohibiting his-saww women unto us while he-saww is marrying our women. If Allah-azwj Causes Muhammad-saww to die, we shall go around between the anklets of his-saww women just as he-saww is going around between the anklets of our women’.
فَأَنْزَلَ اللَّهُ وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً إِنَّ ذلِكُمْ كانَ عِنْدَ اللَّهِ عَظِيماً إِلَى قَوْلِهِ إِنْ تُبْدُوا شَيْئاً أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كانَ بِكُلِّ شَيْءٍ عَلِيماً.
So Allah-azwj Revealed: and it does not behove you that you should hurt Rasool Allah, nor that you should marry his wives after him ever; surely this is Grievous in the Presence of Allah [33:53] – up to His-azwj Words: Whether you reveal a thing or conceal it, the indeed Allah is a Knower of all things [33:54]’’.[86]
80- ل، الخصال سَمِعْتُ شَيْخَنَا مُحَمَّدَ بْنَ الْحَسَنِ رَضِيَ اللَّهُ عَنْهُ يَرْوِي أَنَّ الصَّادِقَ ع قَالَ: مَا زَالَ الزُّبَيْرُ مِنَّا أَهْلَ الْبَيْتِ حَتَّى أَدْرَكَ فَرْخُهُ فَنَفَاهُ عَنْ رَأْيِهِ.
(The book) ‘Al Khisaal’ – I heard our elder Muhammad Bin Al Hassan reporting,
‘Al-Sadiq-asws said: ‘Al-Zubeyr did not cease to be from us-asws, People-asws of the Household until his children became adults and expelled him from his view’’.[87]
81- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ وَ الْحَسَنُ بْنُ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ رَفَعَهُ قَالَ: إِنَّ عَائِشَةَ قَالَتِ الْتَمِسُوا لِي رَجُلًا شَدِيدَ الْعَدَاوَةِ لِهَذَا الرَّجُلِ حَتَّى أَبْعَثَهُ إِلَيْهِ
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, and Al Hassan Bin Ali Bin Al Numan, from his father, from Muhammad Bin Sinan, raising it, said,
‘‘Ayesha said, ‘Seek out a man for me who is of severe enmity to this man (Ali-asws) until I send him to him-asws!’
قَالَ فَأُتِيَتْ بِهِ فَمَثُلَ بَيْنَ يَدَيْهَا فَرَفَعَتْ إِلَيْهِ رَأْسَهَا فَقَالَتْ لَهُ مَا بَلَغَ مِنْ عَدَاوَتِكَ لِهَذَا الرَّجُلِ قَالَ فَقَالَ لَهَا كَثِيراً مَا أَتَمَنَّى عَلَى رَبِّي أَنَّهُ وَ أَصْحَابَهُ فِي وَسَطِي فَضُرِبْتُ ضَرْبَةً بِالسَّيْفِ يَسْبِقُ السَّيْفَ الدَّمُ
He (the narrator) said, ‘I came with him and he stood in front of her. She raised her head towards him and said, ‘What is the extend of your enmity to this man-asws?’ He said to her, ‘Many times I have wished that he-asws and his-asws companions in my midst, so I would strike a strike with the sword dyeing the sword with the blood’.
قَالَتْ فَأَنْتَ لَهُ فَاذْهَبْ بِكِتَابِي هَذَا فَادْفَعْهُ إِلَيْهِ ظَاعِناً رَأَيْتَهُ أَوْ مُقِيماً أَمَا إِنَّكَ إِنْ رَأَيْتَهُ ظَاعِناً رَأَيْتَهُ رَاكِباً عَلَى بَغْلَةِ رَسُولِ اللَّهِ ص مُتَنَكِّباً قَوْسَهُ مُعَلِّقاً كِنَانَتَهُ بِقَرَبُوسِ سَرْجِهِ وَ أَصْحَابُهُ خَلْفَهُ كَأَنَّهُمْ طَيْرٌ صَوَافُّ فَتُعْطِيهِ كِتَابِي هَذَا وَ إِنْ عَرَضَ عَلَيْكَ طَعَامَهُ وَ شَرَابَهُ فَلَا تَنَاوَلَنَّ مِنْهُ شَيْئاً فَإِنَّ فِيهِ السِّحْرَ
She said to him, ‘Go with this letter of mine and hand it over to him-asws, whether you see him-asws sitting or standing. But if you were to see him-asws riding upon a mule of Rasool-Allah-saww, his-asws bow inverted, handing by his-asws saddle, and his-asws companions behind him-asws like rows of bird, then give him-asws this letter of mine, and if he-asws presented to you his-asws food and his-asws drink, do not eat anything from it, for the sorcery would be in it’.
قَالَ فَاسْتَقْبَلْتُهُ رَاكِباً فَنَاوَلْتُهُ الْكِتَابَ فَفَضَّ خَاتَمَهُ ثُمَّ قَرَأَهُ فَقَالَ تَبْلُغُ إِلَى مَنْزِلِنَا فَتُصِيبُ مِنْ طَعَامِنَا وَ شَرَابِنَا وَ نَكْتُبُ جَوَابَ كِتَابِكَ فَقَالَ هَذَا وَ اللَّهِ مَا لَا يَكُونُ
He said, ‘I met him-asws riding, and gave him-asws the letter. He-asws fulfilled his-asws need then read it. He-asws said: ‘Let us reach our-asws house and you can partake from our-asws food and our-asws drink, and we-asws shall write an answer to your letter’. He said, (within himself), ‘By Allah-azwj! This will not happen’’.
قَالَ فَسَاءَ خُلُقُهُ فَأَحْدَقَ بِهِ أَصْحَابُهُ ثُمَّ قَالَ لَهُ أَسْأَلُكَ قَالَ نَعَمْ قَالَ وَ تُجِيبُنِي قَالَ نَعَمْ
He (the narrator) said, ‘He travelled behind him-asws, and his-asws companions were (always) surrounding him-asws. Then he-asws said to him, ‘I-asws would like to ask you (something)’. He said: ‘Yes’. He said, ‘And you will answer me-asws?’ He said: ‘Yes’.
قَالَ فَنَشَدْتُكَ اللَّهَ هَلْ قَالَتْ الْتَمِسُوا لِي رَجُلًا شَدِيداً عَدَاوَتُهُ لِهَذَا الرَّجُلِ فَأْتُوهَا بِكَ فَقَالَتْ لَكَ مَا بَلَغَ مِنْ عَدَاوَتِكَ هَذَا الرَّجُلَ فَقُلْتَ كَثِيراً مَا أَتَمَنَّى عَلَى رَبِّي أَنَّهُ وَ أَصْحَابَهُ فِي وَسَطِي وَ أَنِّي ضُرِبْتُ ضَرْبَةً بِالسَّيْفِ يَسْبِقُ السَّيْفُ الدَّمَ قَالَ اللَّهُمَّ نَعَمْ
He-asws said, ‘We adjure you with Allah-azwj! Did she say to you, ‘Seek out a man for me who is of severe enmity to this man-asws’, so they came to her with you, she said to you, ‘What is the extent of your enmity to this man-asws?’ You said, ‘Many times I wished to my Lord-azwj, and he-asws and his-asws companions would be in my midst, and I would strike a strike with the sword, dyeing the sword with the blood’. He said, ‘O Allah-azwj, yes!’
قَالَ فَنَشَدْتُكَ اللَّهَ أَ قَالَتْ لَكَ اذْهَبْ بِكِتَابِي هَذَا فَادْفَعْهُ إِلَيْهِ ظَاعِناً كَانَ أَوْ مُقِيماً أَمَا إِنَّكَ إِنْ رَأَيْتَهُ ظَاعِناً رَأَيْتَهُ رَاكِباً عَلَى بَغْلَةِ رَسُولِ اللَّهِ ص مُتَنَكِّباً قَوْسَهُ مُعَلِّقاً كِنَانَتَهُ بِقَرَبُوسِ سَرْجِهِ وَ أَصْحَابُهُ خَلْفَهُ كَأَنَّهُمْ طَيْرٌ صَوَافُّ فَقَالَ اللَّهُمَّ نَعَمْ
He-asws said: ‘We adjure you with Allah-azwj! Did she say to you, ‘Go with this letter of mine and hand it over to him-asws, whether he-asws is sitting or standing. But if you were to see him riding a mule of Rasool-Allah-saww, having inverted his-asws bow hanging it with his-asws saddle, and his-asws companions being behind him-asws like rows of birds, (then give him-asws this letter of mine)’?’ He said, ‘O Allah-azwj, yes!’
قَالَ فَنَشَدْتُكَ بِاللَّهِ هَلْ قَالَتْ لَكَ إِنْ عَرَضَ عَلَيْكَ طَعَامَهُ وَ شَرَابَهُ فَلَا تَنَاوَلَنَّ مِنْهُ شَيْئاً فَإِنَّ فِيهِ السِّحْرَ قَالَ اللَّهُمَّ نَعَمْ قَالَ فَمُبَلِّغٌ أَنْتَ عَنِّي
He-asws said: ‘We-asws adjure you with Allah-azwj! Did she say to you, ‘If he-asws were to present to you his-asws food and his-asws drink, so do not eat anything from it, for the sorcery would be in it’. He said, ‘O Allah-azwj, yes!’ He-asws said: ‘Will you deliver a message from me-asws?’
قَالَ اللَّهُمَّ نَعَمْ فَإِنِّي قَدْ أَتَيْتُكَ وَ مَا فِي الْأَرْضِ خَلْقٌ أَبْغَضَ إِلَيَّ مِنْكَ وَ أَنَا السَّاعَةَ مَا فِي الْأَرْضِ أَحَبُّ إِلَيَّ مِنْكَ فَمُرْنِي بِمَا شِئْتَ
He said, ‘O Allah-azwj Yes. I had come to you-asws and there was no creature in the earth more hateful to me that you-asws, and at this moment, there is no creature more beloved to me than you-asws are. Instruct me with whatever you-asws like’.
قَالَ ارْجِعْ إِلَيْهَا بِكِتَابِي هَذَا وَ قُلْ لَهَا مَا أَطَعْتِ اللَّهَ وَ لَا رَسُولَهُ حَيْثُ أَمَرَكِ اللَّهُ بِلُزُومِ بَيْتِكِ فَخَرَجْتِ تُرَدِّدِينَ فِي الْعَسَاكِرِ
He-asws said: ‘Return to her (with) this letter of mine-asws and say to her, ‘You neither obeyed Allah-azwj nor His-azwj Rasool-saww when Allah-azwj had Commanded you with staying in your house, but you came out twice among the soldiers!’
وَ قُلْ لَهُمَا مَا أَطَعْتُمَا اللَّهَ وَ لَا رَسُولَهُ حَيْثُ خَلَّفْتُمْ حَلَائِلَكُمْ فِي بُيُوتِكُمْ وَ أَخْرَجْتُمْ حَلِيلَةَ رَسُولِ اللَّهِ ص
And say to them (Talha and Zubair), ‘You are neither being fair to Allah-azwj nor to His-azwj Rasool-saww when you have left behind your wives in your houses and you have brought out a wife of Rasool-Allah-saww’’.
قَالَ فَجَاءَ بِكِتَابِهِ حَتَّى طَرَحَهُ إِلَيْهَا وَ أَبْلَغَهَا مَقَالَتَهُ ثُمَّ رَجَعَ إِلَيْهِ فَأُصِيبَ بِصِفِّينَ فَقَالَتْ عَائِشَةُ مَا نَبْعَثُ إِلَيْهِ بِأَحَدٍ إِلَّا أَفْسَدَهُ عَلَيْنَا.
He (the narrator) said, ‘He went with his-asws letter until he dropped it to her, and delivered his-asws words. Then he returned to him-asws, and he was killed at (the battle of) Siffeen. She said, ‘We do not send anyone to him-asws, except he-asws spoils him upon us’’.[88]
82- يج، الخرائج و الجرائح عَلِيُّ بْنُ النُّعْمَانِ وَ مُحَمَّدُ بْنُ سِنَانٍ مِثْلَهُ.
(The book) ‘Al-Kharaij Wa Al-Jaraih’ – Ali Bin Al Numan and Muhammad Bin Sinan – similar to it’’.[89]
83- قب، المناقب لابن شهرآشوب عَلِيُّ بْنُ النُّعْمَانِ وَ مُحَمَّدُ بْنُ يَسَارٍ مِثْلَهُ.
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – Ali Bin Al-Numan and Muhammad Bin Yasaar – similar to it’’.[90]
84- يج، الخرائج و الجرائح رُوِيَ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَرَّ رَسُولُ اللَّهِ يَوْماً عَلَى عَلِيٍّ وَ الزُّبَيْرُ قَائِمٌ مَعَهُ يُكَلِّمُهُ فَقَالَ رَسُولُ اللَّهِ ص مَا تَقُولُ لَهُ فَوَ اللَّهِ لَتَكُونَنَّ أَوَّلَ الْعَرَبِ تَنْكُثُ بَيْعَتَهُ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is rep[ported from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘One day Rasool-Allah-saww passed by Ali-asws, and Al-Zubeyr was standing with him-asws speaking to him-asws. Rasool-Allah-saww said: ‘What are you saying to him-asws? By Allah-azwj! You will happen to be the first Arab to break his-asws allegiance!’’[91]
85- يج، الخرائج و الجرائح رُوِيَ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: لَمَّا رَجَعَ الْأَمْرُ إِلَيْهِ أَمَرَ أَبَا الْهَيْثَمِ بْنَ التَّيِّهَانِ وَ عَمَّارَ بْنَ يَاسِرٍ وَ عُبَيْدَ اللَّهِ بْنَ أَبِي رَافِعٍ فَقَالَ اجْمَعُوا النَّاسَ ثُمَّ انْظُرُوا مَا فِي بَيْتِ مَالِهِمْ وَ اقْسِمُوا بَيْنَهُمْ بِالسَّوِيَّةِ فَوَجَدُوا نَصِيبَ كُلِّ وَاحِدٍ مِنْهُمْ ثَلَاثَةَ دَنَانِيرَ فَأَمَرَهُمْ يَقْعُدُونَ لِلنَّاسِ وَ يُعطُونَهُمْ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Isa Bin Abdullah Al Hashimy, from his father, from his grandfather,
‘From Ali-asws, he (the narrator) said, ‘When the command returned to him-asws, he-asws instructed Abu Al-Haysam Bin Al-Tayhan and Ammar Bin Yasser and Ubeydullah Bin Abu Rafie and said, ‘Gather the people, then look at what is in their public treasury and distribute between them with the equality’. They found a share for each one of them as being three Dinars, so he-asws instructed them sit for the people and give them.
قَالَ وَ أَخَذَ مِكْتَلَهُ وَ مِسْحَاتَهُ ثُمَّ انْطَلَقَ إِلَى بِئْرِ الْمَلِكِ يَعْمَلُ فِيهَا فَأَخَذَ النَّاسُ ذَلِكَ الْقِسْمَ حَتَّى بَلَغُوا الزُّبَيْرَ وَ طَلْحَةَ وَ عَبْدَ اللَّهِ بْنَ عُمَرَ أَمْسَكُوا بِأَيْدِيهِمْ وَ قَالُوا هَذَا مِنْكُمْ أَوْ مِنْ صَاحِبِكُمْ قَالُوا بَلْ هَذَا أَمْرُهُ لَا نَعْمَلُ إِلَّا بِأَمْرِهِ قَالُوا فَاسْتَأْذِنُوا لَنَا عَلَيْهِ قَالُوا مَا عَلَيْهِ إِذْنٌ هُوَ ذَا بِبِئْرِ الْمَلِكِ يَعْمَلُ
He (the narrator) said, ‘And he-asws took his-asws basket and his-asws coarse shawl, then went to a well of Al-Malik to work in it. The people took that distribution until they reached Al-Zubeyr and Talha and Abdullah Bin Umar. They withheld their hands and said, ‘Is this from you (distributors) or is it from your Master-asws?’ They said, ‘This is his-asws order. We are not working except by his-asws orders’. They said, ‘Then get permission for us to see him-asws’. They said, ‘There is no (need for) permission to see him-asws, there he-asws is working in a well of Al-Malik’.
فَرَكِبُوا دَوَابَّهُمْ حَتَّى جَاءُوا إِلَيْهِ فَوَجَدُوهُ فِي الشَّمْسِ وَ مَعَهُ أَجِيرٌ لَهُ يُعِينُهُ فَقَالُوا لَهُ إِنَّ الشَّمْسَ حَارَّةٌ فَارْتَفِعْ مَعَنَا إِلَى الظِّلِّ فَارْتَفَعَ مَعَهُمْ إِلَيْهِ فَقَالُوا لَهُ لَنَا قَرَابَةٌ مِنْ نَبِيِّ اللَّهِ وَ سَابِقَةٌ وَ جِهَادٌ إِنَّكَ أَعْطَيْتَنَا بِالسَّوِيَّةِ وَ لَمْ يَكُنْ عُمَرُ وَ لَا عُثْمَانُ يُعْطُونَنَا بِالسَّوِيَّةِ كَانُوا يُفَضِّلُونَنَا عَلَى غَيْرِنَا
They rode their animals until they came to him-asws, and they found him-asws under the sun, and with him-asws was an employee of his-asws assisting him-asws. They said to him-asws, ‘The sun is hot, so rise with us to the shade’. He-asws rose with them to it. They said to him-asws, ‘There is nearness for us from the Prophet-saww of Allah-azwj, and a precedence, and Jihad. You-asws are giving us with the sameness, and neither did Umar nor Usman give us with the sameness. They used to give us preference over others’.
فَقَالَ عَلِيٌّ أَيُّهُمَا عِنْدَكُمْ أَفْضَلُ عُمَرُ أَوْ أَبُو بَكْرٍ قَالُوا أَبُو بَكْرٍ قَالَ فَهَذَا قَسْمُ أَبِي بَكْرٍ وَ إِلَّا فَدَعُوا أَبَا بَكْرٍ وَ غَيْرَهُ وَ هَذَا كِتَابُ اللَّهِ فَانْظُرُوا مَا لَكُمْ مِنْ حَقٍّ فَخُذُوهُ
Ali-asws said: ‘Which of the two is superior in your presence, Umar or Abu Bakr?’ They said, ‘Abu Bakr’. He-asws said: ‘So, this is an apportionment of Abu Bakr, or else leave Abu Bakr and others, and this here is the Book of Allah-azwj. Look at what right there is for you all and take it’.
قَالا فَسَابِقَتُنَا قَالَ أَنْتُمَا أَسْبَقُ مِنِّي بِسَابِقَتِي قَالُوا لَا
They (Talha and Al-Zubeyr) said, ‘So, what about our precedence?’ He-asws said: ‘Are you two more preceding than I-asws am with my-asws precedence?’ They said, ‘No’.
قَالا قَرَابَتُنَا بِالنَّبِيِّ ص قَالَ أَ هِيَ أَقْرَبُ مِنْ قَرَابَتِي قَالُوا لَا قَالُوا فَجِهَادُنَا قَالَ أَعْظَمُ مِنْ جِهَادِي قَالُوا لَا
They (Talha and Al-Zubeyr) said, ‘(What about) our close relationship with the Prophet-saww?’ He-asws said: ‘Is it closer than my-asws relationship (with the Prophet-saww)?’ They said, ‘No. So, what about our Jihad?’ He-asws said: ‘Is it greater than my-asws Jihad?’ They said, ‘No’.
قَالَ فَوَ اللَّهِ مَا أَنَا فِي هَذَا الْمَالِ وَ أَجِيرِي هَذَا إِلَّا بِمَنْزِلَةٍ سَوَاءٍ قَالا أَ فَتَأْذَنُ لَنَا فِي الْعُمْرَةِ قَالَ مَا الْعُمْرَةَ تُرِيدَانِ وَ إِنِّي لَأَعْلَمُ أَمْرَكُمْ وَ شَأْنَكُمْ فَاذْهَبَا حَيْثُ شِئْتُمَا
He-asws said: ‘By Allah-azwj! Neither I-asws nor this employee of mine-asws except of the same status’. They said, ‘Will you permit us regarding the Umrah?’ He-asws said: ‘You two are not intending the Umrah, and I-asws know your matter and your concern, so go wherever you so desire to’.
فَلَمَّا وَلَّيَا قَالَ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ.
When they had both turned around, he-asws said: ‘So the one who breaks, is rather breaking against himself [48:10]’’.[92]
86- شا، الإرشاد مِنْ كَلَامِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ بَعْدَ حَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَعَالَى لَمَّا قَبَضَ نَبِيَّهُ ص قُلْنَا نَحْنُ أَهْلُ بَيْتِهِ وَ عَصَبَتُهُ وَ وَرَثَتُهُ وَ أَوْلِيَاؤُهُ وَ أَحَقُّ الْخَلْقِ بِهِ لَا نُنَازَعُ حَقَّهُ وَ سُلْطَانَهُ
(The book) ‘Al-Irshad’ – From a speech of Amir Al-Momineen-asws having said after praising Allah-azwj and extolling upon Him-azwj: ‘As for after, ‘When Allah-azwj the Exalted Caused His-azwj Prophet-saww to pass away, we-asws said: ‘We-asws are People-asws of his-saww Household, and his-saww group, and his-asws inheritors, and his-saww friends, and the most rightful people with it. We-asws cannot be disputed of his-asws rights and his-saww authority’.
فَبَيْنَمَا نَحْنُ كَذَلِكَ إِذْ نَفَرَ الْمُنَافِقُونَ وَ انْتَزَعُوا سُلْطَانَ نَبِيِّنَا مِنَّا وَ وَلَّوْهُ غَيْرَنَا فَبَكَتْ وَ اللَّهِ لِذَلِكَ الْعُيُونُ وَ الْقُلُوبُ مِنَّا جَمِيعاً مَعاً وَ خَشُنَتْ لَهُ الصُّدُورُ وَ جَزِعَتِ النُّفُوسُ مِنَّا جَزَعاً أَرْغَمَ
While we-asws were like that when a number of the hypocrites snatched the authority of our-asws Prophet-saww, away from us, and made others to be in charge of it. By Allah-azwj! The eyes cried to that, and the hearts from us-asws all together, and the chests were fearful to it, and the selves from us were alarmed with forceful alarm.
وَ ايْمُ اللَّهِ لَوْ لَا مَخَافَتِيَ الْفُرْقَةَ بَيْنَ الْمُسْلِمِينَ وَ أَنْ يَعُودَ أَكْثَرُهُمْ إِلَى الْكُفْرِ وَ يُعْوِزَ الدِّينُ لَكُنَّا قَدْ غَيَّرْنَا ذَلِكَ مَا اسْتَطَعْنَا وَ قَدْ بَايَعْتُمُونِي الْآنَ وَ بَايَعَنِي هَذَانِ الرَّجُلَانِ طَلْحَةُ وَ الزُّبَيْرُ عَلَى الطَّوْعِ مِنْهُمَا وَ مِنْكُمْ وَ الْإِيثَارِ
And I-asws swear by Allah-azwj! Had it not been for my-asws fearing the division between the Muslims, and that most of them would revert to Al-Kufr and the Religion would become difficult, we-asws would have changed that as much as we-asws could have, and you all have pledged allegiances to me-asws now, and these two men, Talha and Al-Zubeyr (also) voluntarily from them, and from you all, and the selfless-ness.
ثُمَّ نَهَضَا يُرِيدَانِ الْبَصْرَةَ لِيُفَرِّقَا جَمَاعَتَكُمْ وَ يُلْقِيَا بَأْسَكُمْ بَيْنَكُمْ اللَّهُمَّ فَخُذْهُمَا لِغِشِّهِمَا لِهَذِهِ الْأُمَّةِ وَ سُوءِ نَظَرِهِمَا لِلْعَامَّةِ
Then they both got up intending Al-Basra in order to divide your community and to cast the problems between you all. O Allah-azwj! Seize them both for their deceiving this community, and their evil considerations of the general public’.
ثُمَّ قَالَ انْفِرُوا رَحِمَكُمُ اللَّهُ فِي طَلَبِ هَذَيْنِ النَّاكِثَيْنِ الْقَاسِطَيْنِ الْبَاغِيَيْنِ قَبْلَ أَنْ يَفُوتَ تَدَارُكُ مَا جَنَيَاهُ.
Then he-asws said: ‘Go forth, may Allah-azwj have Mercy on you, in seeking these two breakers (of the allegiance), the renegades, the rebels, before you lose realisation of what crimes they have committed!’’[93]
87- وَ رَوَاهُ أَيْضاً الْمُفِيدُ فِي كِتَابِ الْكَافِيَةِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع قَالَ: كَتَبَتْ أُمُّ الْفَضْلِ بِنْتُ الْحَارِثِ مَعَ عَطَاءٍ مَوْلَى ابْنِ عَبَّاسٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع بَنَفِيرِ طَلْحَةَ وَ الزُّبَيْرِ وَ عَائِشَةَ مِنْ مَكَّةَ فِيمَنْ نَفَرَ مَعَهُمْ مِنَ النَّاسِ
And it is reported as well by Al Mufeed in the book ‘Al Kafiya’ – From Amro Bin Shimr, from Jabir,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws, from his-asws father-asws having said: ‘Umm Al-Fazl Bint Al-Haris wrote (a letter) with a slave of Ibn Abbas, to Amir Al-Momineen-asws, with the advancing of Talha, and Al-Zubeyr and Ayesha from Makkah, among the ones from the people who went forth with them.
فَلَمَّا وَقَفَ أَمِيرُ الْمُؤْمِنِينَ عَلَى الْكِتَابِ قَالَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ مَا لِلَّذِينَ أَوْرَدُوا ثُمَّ أَصْدَرُوا غَدَاةَ الْحِسَابِ مِنْ نَجَاةٍ وَ لَا عُذْرٍ ثُمَّ نُودِيَ مِنْ مَسْجِدِ رَسُولِ اللَّهِ ص الصَّلَاةَ جَامِعَةً فَخَرَجَ النَّاسُ وَ خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ع
When Amir Al-Momineen-asws paused at the letter, Muhammad Bin Abu Bakr said, ‘What is the matter with those who will be brought, then they would be issued the Reckoning tomorrow, neither will they be rescued nor will they have any excuse’ . Then he-asws called from the Masjid of Rasool-Allah-saww for the congregational Salat. The people came out and Amir Al-Momineen-asws came out.
فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا قَبَضَ نَبِيَّهُ ص إِلَى آخِرِ مَا مَرَّ مِمَّا رَوَاهُ فِي كِتَابِ شا الْإِرْشَادِ.
He-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘As for after, when Allah-azwj Blessed and Exalted Caused His-azwj Prophet-saww to pass away’ – up to the end of what has passed from what is reported in the book ‘Al-Irshad’’.[94]
88- شا، الإرشاد لَمَّا اتَّصَلَ بِأَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَسِيرُ عَائِشَةَ وَ طَلْحَةَ وَ الزُّبَيْرِ مِنْ مَكَّةَ إِلَى الْبَصْرَةِ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ قَدْ سَارَتْ عَائِشَةُ وَ طَلْحَةُ وَ الزُّبَيْرُ كُلٌّ مِنْهُمَا يَدَّعِي الْخِلَافَةَ دُونَ صَاحِبِهِ وَ لَا يَدَّعِي طَلْحَةُ الْخِلَافَةَ إِلَّا أَنَّهُ ابْنُ عَمِّ عَائِشَةَ وَ لَا يَدَّعِيهَا الزُّبَيْرُ إِلَّا أَنَّهُ صِهْرُ أَبِيهَا
(The book) ‘Al-Irshad’ – ‘When it was communicated to Amir Al-Momineen-asws, the travelling of Ayesha and Talha and Al-Zubeyr from Makkah to Al-Basra, he-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘Ayesha, and Talha and Al-Zubeyr have travelled. Each of the two (Talha and Al-Zubeyr) is claiming the caliphate besides his companion, and Talha is not claiming the caliphate except that he is a son of an uncle of Ayesha, and Al-Zubeyr is not claiming it except he is a son in law of her father.
وَ اللَّهِ لَئِنْ ظَفِرَا بِمَا يُرِيدَانِ لَيَضْرِبَنَّ الزُّبَيْرُ عُنُقَ طَلْحَةَ وَ لَيَضْرِبَنَّ طَلْحَةُ عُنُقَ الزُّبَيْرِ يُنَازِعُ هَذَا عَلَى الْمُلْكِ هَذَا وَ لَقَدْ عَلِمْتُ وَ اللَّهِ أَنَّ الرَّاكِبَةُ الْجَمَلَ لَا تَحُلُّ عُقْدَةً وَ لَا تَسِيرُ عَقَبَةً وَ لَا تَنْزِلُ مَنْزِلَةً إِلَّا إِلَى مَعْصِيَةِ اللَّهِ حَتَّى تُورِدَ نَفْسَهَا وَ مَنْ مَعَهَا مَوْرِداً يُقْتَلُ ثُلُثُهُمْ وَ يَهْرُبُ ثُلُثُهُمْ وَ يَرْجِعُ ثُلُثُهُمْ
By Allah-azwj! If they were to succeed in what they are wanting, Al-Zubeyr would strike off the neck of Talha, and Talha would strike off the neck of Al-Zubeyr, this one contending upon the kingdom of this one, and by Allah-azwj, I-asws have known that the rider of the camel (Ayesha) has neither loosened a knot, nor travelled over any obstacle, nor descended at an encampment except to the disobedience of Allah-azwj, until she and the ones with her arrive to a arrival, a third of them would be killed, and a third of them would flee, and a third of them would return.
وَ اللَّهِ إِنَّ طَلْحَةَ وَ الزُّبَيْرَ لَيَعْلَمَانِ أَنَّهُمَا مُخْطِئَانِ وَ مَا يَجْهَلَانِ وَ لَرُبَّ عَالِمٍ قَتَلَهُ جَهْلُهُ وَ عِلْمُهُ مَعَهُ لَا يَنْفَعُهُ وَ اللَّهِ لَتَنْبَحَنَّهَا كِلَابُ الْحَوْأَبِ فَهَلْ يَعْتَبِرُ مُعْتَبِرٌ وَ يَتَفَكَّرُ مُتَفَكِّرٌ لَقَدْ قَامَتِ الْفِئَةُ الْبَاغِيَةُ فَأَيْنَ الْمُحْسِنُونَ.
By Allah-azwj! Talha and Al-Zubeyr both know that they are mistaken, and they are not ignorant, and sometimes a scholar is killed by his ignorance while his knowledge is with him, nor benefitting him. By Allah-azwj! The dogs of Al-Hawaab will be barking at her, so will the one taking a lesson, take a lesson, and will the thinker think? The rebel group has stood up, so where are the good doers?’’[95]
89- أَقُولُ وَ رَوَاهُ أَيْضاً مُرْسَلًا فِي الْكَافِيَةِ وَ زَادَ فِي آخِرِهِ مَا لِي وَ قُرَيْشٍ أَمَا وَ اللَّهِ لَأَقْتُلَنَّهُمْ كَافِرِينَ وَ لَأَقْتُلَنَّهُمْ مَفْتُونِينَ وَ إِنِّي لَصَاحِبُهُمْ بِالْأَمْسِ وَ مَا لَنَا إِلَيْهَا مِنْ ذَنْبٍ غَيْرُ أَنَّا خُيِّرْنَا عَلَيْهَا فَأَدْخَلْنَاهُمْ فِي خَيْرِنَا
I (Majlisi) am saying, ‘And it is reported as well, with an unbroken chain, in (the book) ‘Al-Kafiya’, and there is an increase in its end: ‘What is the matter with me-asws and Quraysh? By Allah-azwj! I-asws have killed them (when they were) Kafirs, and I-asws will be killing them as tempted ones, and I-asws was their companion yesterday, and there is no sin for us-asws to them apart from that we-asws were given a choice and we-asws included them in our-asws good.
أَمَا وَ اللَّهِ لَا يُتْرَكُ الْبَاطِلُ حَتَّى أُخْرِجَ الْحَقُّ مِنْ خَاصِرَتِهِ إِنْ شَاءَ اللَّهُ فَلْتَضِجُّ مِنِّي قُرَيْشٌ ضَجِيجاً.
But by Allah-azwj! The falsehood cannot be left until the truth is brought out from its siege, if Allah-azwj so Desires, so let Quraysh make noise from me-asws with a clamour!’’[96]
90- شا، الإرشاد لَمَّا تَوَجَّهَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الْبَصْرَةِ نَزَلَ الرَّبَذَةَ فَلَقِيَهُ بِهَا آخِرُ الْحَاجِّ فَاجْتَمَعُوا لِيَسْمَعُوا مِنْ كَلَامِهِ وَ هُوَ فِي خِبَائِهِ
(The book) ‘Al-Irshad’ – When Amir Al-Momineen-asws headed towards Al-Basra, he-asws encamped at Al-Rabza, and the last of the pilgrims (of Hajj) met him-asws at it. They gathered in order to listen from his-asws speech, and he-asws was in his-asws tent.
قَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ فَأَتَيْتُهُ فَوَجَدْتُهُ يَخْصِفُ نَعْلًا فَقُلْتُ لَهُ نَحْنُ إِلَى أَنْ تُصْلِحَ أَمْرَنَا أَحْوَجُ مِنَّا إِلَى مَا تَصْنَعُ فَلَمْ يُكَلِّمْنِي حَتَّى فَرَغَ مِنْ نَعْلِهِ ثُمَّ ضَمَّهَا إِلَى صَاحِبَتِهَا وَ قَالَ لِي قَوِّمْهُمَا فَقُلْتُ لَيْسَ لَهُمَا قِيمَةٌ قَالَ عَلَى ذَاكَ قُلْتُ كَسْرُ دِرْهَمٍ
Ibn Abbas said, ‘I came to him-asws and found him-asws repairing a slipper. I said to him-asws, ‘We are more needy to you-asws in correcting our affairs than what you-asws are doing’. But he-asws did not speak to me until he-asws was free from (repairing) his-asws slipper. Then he-asws pressed it to its other slipper and said to me: ‘Value them!’ I said, ‘There isn’t any value for them’. He-asws said: ‘Over that?’ I said, ‘Part of a Dirham’.
قَالَ وَ اللَّهِ لَهُمَا أَحَبُّ إِلَيَّ مِنْ أَمْرِكُمْ هَذَا إِلَّا أَنْ أُقِيمَ حَقّاً أَوْ أَدْفَعَ بَاطِلًا قُلْتُ إِنَّ الْحَاجَّ اجْتَمَعُوا لِيَسْمَعُوا مِنْ كَلَامِكَ فَتَأْذَنُ لِي أَنْ أَتَكَلَّمَ فَإِنْ كَانَ حَسَناً كَانَ مِنْكَ وَ إِنْ كَانَ غَيْرَ ذَلِكَ كَانَ مِنِّي قَالَ لَا أَنَا أَتَكَلَّمُ
He-asws said: ‘By Allah-azwj! These two (slippers) are more beloved to me-asws that this command of yours, except if I-asws were to straighten a right and push away a falsehood’. I said, ‘The pilgrims have gathered in order to listen from your-asws speech, so allow me to speak. If it was good, it would be from you-asws, and if it was other than that, it would be from me’. He-asws said: ‘No, I-asws shall speak’.
ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِي وَ كَانَ شَثْنَ الْكَفَّيْنِ فَآلَمَنِي ثُمَّ قَامَ فَأَخَذْتُ بِثَوْبِهِ وَ قُلْتُ نَشَدْتُكَ اللَّهَ وَ الرَّحِمَ قَالَ لَا تَنْشُدْنِي ثُمَّ خَرَجَ فَاجْتَمَعُوا عَلَيْهِ
Then he-asws placed his-asws hand upon my chest, and he-asws was of coarse (hard) palms, and it pained me. Then he-asws stood up and grabbed his-asws cloth and I said, ‘We adjure you-asws with Allah-azwj and the relationship’. He-asws said: ‘Do not adjure me-asws’. Then he-asws went out, and they gathered to him-asws.
فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ بَعَثَ مُحَمَّداً ص وَ لَيْسَ فِي الْعَرَبِ أَحَدٌ يَقْرَأُ كِتَاباً وَ لَا يَدَّعِي نُبُوَّةً فَسَاقَ النَّاسَ إِلَى مَنْجَاتِهِمْ أَمَ وَ اللَّهِ مَا زِلْتُ فِي سَاقَتِهَا مَا غَيَّرْتُ وَ لَا بَدَّلْتُ وَ لَا خُنْتُ حَتَّى تَوَلَّتْ بِحَذَافِيرِهَا مَا لِي وَ لِقُرَيْشٍ
He-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘As for after, surely Allah-azwj Sent Muhammad-saww, and there wasn’t anyone among the Arabs who had read a Book nor claimed Prophet-hood. He-saww ushered the people to their manifesto, and by Allah-azwj! Neither have I-asws slipped in ushering them, nor changed, nor replaced, nor betrayed until I-asws was in charge of its entirety. What is the matter with me-asws and Quraysh?
أَمَ وَ اللَّهِ لَقَدْ قَاتَلْتُهُمْ كَافِرِينَ وَ لَأُقَاتِلَنَّهُمْ مَفْتُونِينَ وَ إِنَّ مَسِيرِي هَذَا عَنْ عَهْدٍ إِلَيَّ فِيهِ أَمَ وَ اللَّهِ لَأَبْقُرَنَّ الْبَاطِلَ حَتَّى يَخْرُجَ الْحَقُّ مِنْ خَاصِرَتِهِ مَا تَنْقِمُ مِنَّا قُرَيْشٌ إِلَّا أَنَّ اللَّهَ اخْتَارَنَا عَلَيْهِمْ فَأَدْخَلْنَاهُمْ فِي حَيِّزِنَا [فِي خَيْرِنَا]
By Allah-azwj! I-asws had fought them as Kafirs and I-asws shall be fighting them as tempted ones, and surely this journey of mine is about what has been pacted to me-asws regarding it. By Allah-azwj! I-asws shall split open the falsehood until the truth emerges from its siege. Quraysh are not taking revenge from us except that Allah-azwj has Chosen us-asws over them, and we-asws have included them in our-asws goodness’.
وَ أَنْشَدَ-
| أَدَمْتَ لَعَمْرِي شُرْبَكَ الْمَحْضَ خَالِصاً- | وَ أَكْلَكَ بِالزُّبْدِ الْمُقَشَّرَةِ التَّمْرَا | |
| وَ نَحْنُ وَهَبْنَاكَ الْعَلَاءَ وَ لَمْ تَكُنْ | عَلِيّاً وَ حُطْنَا حَوْلَكَ الْجُرْدَ وَ السُّمْرَا |
And he-asws prosed (a quartraine): ‘You-asws would have lived for as long as I-asws do, drinking the pure drink and you would have eaten the peeled dates with the butter, and we-asws would gift you the exalted, and you did not become high, and we would drive away around you the barren and the fruitless’’.[97]
91- شا، الإرشاد وَ لَمَّا نَزَلَ ع بِذِي قَارٍ أَخَذَ الْبَيْعَةَ عَلَى مَنْ حَضَرَهُ ثُمَّ تَكَلَّمَ فَأَكْثَرَ مِنَ الْحَمْدِ لِلَّهِ وَ الثَّنَاءِ عَلَيْهِ وَ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
(The book) ‘Al-Irshad’ – And when he-asws encamped at Zi-Qaar, he-asws took the pledges of allegiance upon the ones present, then spoke. He-asws frequented from the Praise of Allah-azwj and the extolling upon Him-azwj, and the Salawaat upon Rasool-Allah-saww’.
ثُمَّ قَالَ قَدْ جَرَتْ أُمُورٌ صَبَرْنَا عَلَيْهَا وَ فِي أَعْيُنِنَا الْقَذَى تَسْلِيماً لِأَمْرِ اللَّهِ فِيمَا امْتَحَنَنَا بِهِ رَجَاءَ الثَّوَابِ عَلَى ذَلِكَ وَ كَانَ الصَّبْرُ عَلَيْهَا أَمْثَلَ مِنْ أَنْ يَتَفَرَّقَ الْمُسْلِمُونَ وَ يُسْفَكَ دِمَاؤُهُمْ
Then he-asws said: ‘The matters have flowed, we were patient upon the and in our eyes is the speck, in submission to the Command of Allah-azwj regarding what He-azwj is Testing us by it, hoping for the Rewards upon that. And the patience upon that is better than the divisions of the Muslims and spilling of their blood.
نَحْنُ أَهْلُ الْبَيْتِ وَ عِتْرَةُ الرَّسُولِ وَ أَحَقُّ الْخَلْقِ بِسُلْطَانِ الرِّسَالَةِ وَ مَعْدِنُ الْكَرَامَةِ الَّتِي ابْتَدَأَ اللَّهُ بِهَا هَذِهِ الْأُمَّةَ وَ هَذَا طَلْحَةُ وَ الزُّبَيْرُ لَيْسَا مِنْ أَهْلِ النُّبُوَّةِ وَ لَا مِنْ ذُرِّيَّةِ الرَّسُولِ
We-asws are People-asws of the Household and family of the Rasool-saww, and most rightful of the people with the authority of the Message and the mine of the prestige which Allah-azwj Initiated this community with, and this here are Talha and Al-Zubeyr aren’t from the People-asws of the Prophet-hood nor are they from the offspring of the Rasool-saww.
حِينَ رَأَيَا أَنَّ اللَّهَ قَدْ رَدَّ عَلَيْنَا حَقَّنَا بَعْدَ أَعْصُرٍ لَمْ يَصْبِرَا حَوْلًا وَاحِداً وَ لَا شَهْراً كَامِلًا حَتَّى وَثَبَا عَلَى دَأْبِ الْمَاضِينَ قَبْلَهُمَا لِيَذْهَبَا بِحَقِّي وَ يُفَرِّقَا جَمَاعَةَ الْمُسْلِمِينَ عَنِّي ثُمَّ دَعَا ع عَلَيْهِمَا.
When they both saw that Allah-azwj has Returned our-asws rights back to us-asws after a time, they could not be patient, neither for one year nor for a complete month until they pounced upon the habits of the past before them in order to go away with my-asws rights and separate the community of the Muslims away from me-asws’. Then he-asws supplicated against them both’’.[98]
92- شا، الإرشاد رَوَى عَبْدُ الْحَمِيدِ بْنُ عِمْرَانَ الْعِجْلِيُّ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ قَالَ: لَمَّا الْتَقَى أَهْلُ الْكُوفَةِ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بِذِي قَارٍ حَيُّوا بِهِ ثُمَّ قَالُوا الْحَمْدُ لِلَّهِ الَّذِي خَصَّنَا بِجِوَارِكَ وَ أَكْرَمَنَا بِنُصْرَتِكَ
(The book) ‘Al Irshad’ – It is reported by Abdul Hameed Bin Imran Al Ijaly, from Salamah Bin Kuheyl who said,
‘When the people of Al-Kufa met Amir Al-Momineen-asws at Zi-Qaar they were welcoming with him-asws. Then they said, ‘The Praise is for Allah-azwj Who Specialised us with you-asws being in our neighbourhood, and Honoured us with our helping you’.
فَقَامَ أَمِيرُ الْمُؤْمِنِينَ ع فِيهِمْ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ يَا أَهْلَ الْكُوفَةِ إِنَّكُمْ مِنْ أَكْرَمِ الْمُسْلِمِينَ وَ أَقْصَدِهِمْ تَقْوِيماً وَ أَعْدَلِهِمْ سُنَّةً وَ أَفْضَلِهِمْ سَهْماً فِي الْإِسْلَامِ وَ أَجْوَدِهِمْ فِي الْعَرَبِ مَرْكَباً وَ نِصَاباً أَنْتُمْ أَشَدُّ الْعَرَبِ وُدّاً لِلنَّبِيِّ ص وَ أَهْلِ بَيْتِهِ
Amir Al-Momineen-asws stood up to address among them. He-asws praised Allah-azwj and extolled upon Him-azwj, and said: ‘O People of Al-Kufa! You are the most honourable of the Muslims, and their most purposeful in being straight, and their most straightforward in the Sunnah, and their most superior of share in Al-Islam, and their more generous among the Arabs in assembly and quorum. You are the most intense of the Arabs in cordiality for the Prophet-saww and People-asws of his-saww Household.
وَ إِنَّمَا جِئْتُكُمْ ثِقَةً بَعْدَ اللَّهِ بِكُمْ لِلَّذِي بَذَلْتُمْ مِنْ أَنْفُسِكُمْ عِنْدَ نَقْضِ طَلْحَةَ وَ الزُّبَيْرِ وَ خُلْفِهِمَا [خَلْعِهِمَا] طَاعَتِي وَ إِقْبَالِهِمَا بِعَائِشَةَ لِلْفِتْنَةِ وَ إِخْرَاجِهِمَا إِيَّاهَا مِنْ بَيْتِهَا حَتَّى أَقْدَمَاهَا الْبَصْرَةَ
And rather I-asws have come to you all trusting after Allah-azwj, to the ones you who have committed from yourselves at the breaking of (allegiance by) Talha and Al-Zubeyr, and their opposition to my-asws obedience, and they coming with Ayesha for the Fitna, and their bringing her out from her house until they arrived with her to Al-Basra.
فَاسْتَغْوَوْا طَغَامَهَا وَ غَوْغَاءَهَا مَعَ أَنَّهُ قَدْ بَلَغَنِي أَنَّ أَهْلَ الْفَضْلِ مِنْهُمْ وَ خِيَارَهُمْ فِي الدِّينِ قَدِ اعْتَزَلُوا وَ كَرِهُوا مَا صَنَعَ طَلْحَةُ وَ الزُّبَيْرُ ثُمَّ سَكَتَ ع
They sought the help of the villains and mixture of the people, along with that it has reached me that the people of the merit from them and their good ones in the Religion have isolated and have disliked what Talha and Al-Zubeyr have done’. Then he-asws was silent.
فَقَالَ أَهْلُ الْكُوفَةِ نَحْنُ أَنْصَارُكَ وَ أَعْوَانُكَ عَلَى عَدُوِّكَ وَ لَوْ دَعَوْتَنَا إِلَى أَضْعَافِهِمْ مِنَ النَّاسِ احْتَسَبْنَا فِي ذَلِكَ الْخَيْرَ وَ رَجَوْنَاهُ فَدَعَا لَهُمْ أَمِيرُ الْمُؤْمِنِينَ وَ أَثْنَى عَلَيْهِمْ
The people of Al-Kufa said, ‘We are your-asws helpers and your-asws supporters, and if you-asws were to call us to double of them from the people (in number), we would reckon during that as good, and we would hope for it’. Amir Al-Momineen-asws supplicated for them and praised upon them.
ثُمَّ قَالَ لَقَدْ عَلِمْتُمْ مَعَاشِرَ الْمُسْلِمِينَ أَنَّ طَلْحَةَ وَ الزُّبَيْرَ بَايَعَانِي طَائِعَيْنِ غَيْرَ مُكْرَهَيْنِ رَاغِبَيْنِ ثُمَّ اسْتَأْذَنَانِي فِي الْعُمْرَةِ فَأَذِنْتُ لَهُمَا فَسَارَا إِلَى الْبَصْرَةِ فَقَتَلَا الْمُسْلِمِينَ وَ فَعَلَا الْمُنْكَرَ اللَّهُمَّ إِنَّهُمَا قَطَعَانِي وَ ظَلَمَانِي وَ جَنَيَانِي وَ نَكَثَا بَيْعَتِي وَ أَلَّبَا النَّاسَ عَلَيَّ فَاحْلُلْ مَا عَقَدَا وَ لَا تُحْكِمْ مَا أَبْرَمَا وَ أَرِهِمَا الْمَسَاءَةَ فِيمَا عَمِلَا.
Then he-asws said: ‘Community of Muslims! You have known that Talha and Al-Zubeyr had both pledged allegiances to me willingly, without being forced, desiring. Then they should my-asws permission regarding the Umrah, so I-asws permitted for them. They travelled to Al-Basra and killed the Muslims, and have done evil. O Allah-azwj! They have cut me-asws off and oppressed me-asws, and have betrayed me-asws and broke my-asws allegiance, and railed the people against me-asws, so Loosen what they had tied, and do not Judge what they have concluded, and Show them both the evil of what they have done’’.[99]
93- شا، الإرشاد مِنْ كَلَامِهِ ع وَ قَدْ نَفَرَ مِنْ ذِي قَارٍ مُتَوَجِّهاً إِلَى الْبَصْرَةِ بَعْدَ حَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ وَ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَعَالَى فَرَضَ الْجِهَادَ وَ عَظَّمَهُ وَ جَعَلَهُ نُصْرَةً لَهُ
(The book) ‘Al-Irshad’ – From a speech of his-asws, and he-asws had hastened from Zi-Qaar heading towards Al-Basra. After praising Allah-azwj and extolling upon Him-azwj, and the Salawaat upon Rasool-Allah-saww: ‘As for after, surely Allah-azwj the Exalted Obligated the Jihad and Magnified it, and Made it to be a help for him-saww.
وَ اللَّهِ مَا صَلَحَتْ دُنْيَا قَطُّ وَ لَا دِينٌ إِلَّا بِهِ وَ إِنَّ الشَّيْطَانَ قَدْ جَمَعَ حِزْبَهُ وَ اسْتَجْلَبَ خَيْلَهُ وَ شَبَّهَ فِي ذَلِكَ وَ خَدَعَ وَ قَدْ بَانَتِ الْأُمُورُ وَ تَمَحَّضَتْ وَ اللَّهِ مَا أَنْكَرُوا عَلَيَّ مُنْكَراً وَ لَا جَعَلُوا بَيْنِي وَ بَيْنَهُمْ نَصَفاً وَ إِنَّهُمْ لَيَطْلُبُونَ حَقّاً تَرَكُوهُ وَ دَماً سَفَكُوهُ
By Allah-azwj! The world cannot be correct at all, nor can the Religion, except by it, and that the Satan-la has gathered his-la party and attracted his-la cavalry, and created doubts in that and deception. And the matters are clear and distinct. By Allah-azwj! They have not denied upon me-asws a (justifiable) denial, nor have they made fairness to be between me-asws and them, and they are seeking a right they had left it and blood they had spilt it.
وَ لَئِنْ كُنْتُ شَرِكْتُهُمْ فِيهِ إِنَّ لَهُمْ نَصِيبَهُمْ مِنْهُ وَ لَئِنْ كَانُوا وَلُوهُ دُونِي فَمَا تَبِعَتُهُ إِلَّا قِبَلَهُمْ وَ إِنَّ أَعْظَمَ حُجَّتِهِمْ لَعَلَى أَنْفُسِهِمْ وَ إِنِّي لَعَلَى بَصِيرَتِي مَا الْتَبَسَتْ عَلَيَّ وَ إِنَّهَا لَلْفِئَةُ الْبَاغِيَةُ فِيهَا اللَّحْمُ وَ اللُّحْمَةُ قَدْ طَالَتْ هِينَتُهَا وَ أَمْكَنَتْ دِرَّتُهَا
And if I-asws was their participant in it, for them there is their share from it, and if they had perpetrated it besides me-asws, then its pursuit is only from their direction, and the greatest of their arguments is against their own selves, and I-asws am upon my-asws insight. I-asws have not be deceived and it is the rebel group wherein is the heat and the hot geyser. Its temper is prolonged and I-asws am able to turn it around.
يَرْضَعُونَ أُمّاً فَطَمَتْ وَ يُحْيُونَ بَيْعَةً تُرِكَتْ لِيَعُودَ الضَّلَالُ إِلَى نِصَابِهِ مَا أَعْتَذِرُ مِمَّا فَعَلْتُ وَ لَا أَتَبَرَّأُ مِمَّا صَنَعْتُ فَيَا خَيْبَةً لِلدَّاعِي وَ مَنْ دَعَا لَوْ قِيلَ لَهُ إِلَى مَنْ دَعْوَتُكَ وَ إِلَى مَنْ أَجَبْتَ وَ مَنْ إِمَامُكَ وَ مَا سُنَّتُهُ إِذاً لَزَاحَ الْبَاطِلُ عَنْ مَقَامِهِ وَ لَصَمَتَ لِسَانُهُ فَمَا نَطَقَ
They are breast-feeding from a month who has run dry, and they are reviving an allegiance which had been left, in order to return the straying to its spot. I-asws am not apologising from what I-asws am doing nor am I-asws disavowing from what I-asws have done. How disappointing it is for the claimant and the ones called, if it is said to him, ‘To whom is your call? And who whom are you answering? And Who is your imam? And what is his Sunnah?’, when the falsehood shrank from its position and its tongue was quiet, it did not speak.
وَ ايْمُ اللَّهِ لَأُفْرِطَنَّ لَهُمْ حَوْضاً أَنَا مَاتِحُهُ وَ لَا يَصْدُرُونَ عَنْهُ وَ لَا يَلْقَوْنَ بَعْدَهُ رِيّاً أَبَداً وَ إِنِّي لَرَاضٍ بِحُجَّةِ اللَّهِ عَلَيْهِمْ وَ عُذْرِهِ فِيهِمْ إِذْ أَنَا دَاعِيهِمْ فَمُعَذِّرٌ إِلَيْهِمْ
And I-asws swear by Allah-azwj! I-asws shall fill upon such a fountain (of war) for them, I-asws will be its drawer, nor will they be (able to) turn away from it nor meeting are saturation after it, ever, and I-asws am pleased with the Argument of Allah-azwj against them, and His-azwj Excuse regarding them, when I-asws am calling them and the excuser to them.
فَإِنْ تَابُوا وَ أَقْبَلُوا فَالتَّوْبَةُ مَبْذُولَةٌ وَ الْحَقُّ مَقْبُولٌ وَ لَيْسَ عَلَى اللَّهِ كُفْرَانٌ وَ إِنْ أَبَوْا أَعْطَيْتُهُمْ حَدَّ السَّيْفِ فَكَفَى بِهِ شَافِياً مِنْ بَاطِلٍ وَ نَاصِراً لِمُؤْمِنٍ.
If they were to repent and accept, then the repentance is applied and the truth is acceptable, and there wouldn’t be any apostasy upon Allah-azwj, and if they refuse, I-asws will give them an edge of the sword and suffice with it as a healer from falsehood and a helper for a Momin’’.[100]
94- قب، المناقب لابن شهرآشوب بَلَغَ عَائِشَةَ قَتْلُ عُثْمَانَ وَ بَيْعَةُ عَلِيٍّ بِسَرِفٍ فَانْصَرَفَتْ إِلَى مَكَّةَ تَنْتَظِرُ الْأَمْرَ فَتَوَجَّهَ طَلْحَةُ وَ الزُّبَيْرُ وَ عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ كَرِيزٍ فَعَزَمُوا عَلَى قِتَالِ عَلِيٍّ وَ اخْتَارُوا عَبْدَ اللَّهِ بْنَ عُمَرَ لِلْإِمَامَةِ فَقَالَ أَ تُلْقُونَنِي بَيْنَ مَخَالِبِ عَلِيٍّ وَ أَنْيَابِهِ
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – ‘The (news of) killing of Usman reached Ayesha and the allegiance to Ali-asws at Sarf. She let to go to Makkah awaiting the matter, while Talha and Al-Zubeyr and Abdullah Bin Aamir Bin Kareez determined upon fighting against Ali-asws, and they chose Abdullah Bin Umar for the imamate. He said, ‘Are you throwing me in between the claws of Ali-asws and his-asws tusks (teeth)?’
ثُمَّ أَدْرَكَهُمْ يَعْلَى بْنُ مُنَبِّهٍ قَادِماً مِنَ الْيَمَنِ وَ أَقْرَضَهُمْ سِتِّينَ أَلْفَ دِينَارٍ وَ الْتَمَسَتْ عَائِشَةُ مِنْ أُمِّ سَلَمَةَ الْخُرُوجَ فَأَبَتْ وَ سَأَلَتْ حَفْصَةَ فَأَجَابَتْ ثُمَّ خَرَجَتْ عَائِشَةُ فِي أَوَّلِ نَفْرٍ فَكَتَبَ الْوَلِيدُ بْنُ عُتْبَةَ
| بَنِي هَاشِمٍ رُدُّوا سِلَاحَ ابْنِ أُخْتِكُمْ- | وَ لَا تَهِبُوهُ لَا تَحِلُّ مَوَاهِبُهُ- |
Then Ya’ala Bin Munabbah came across them, walking from Al-Yemen, and he had loaned them sixty thousand Dinars, and Ayesha sought the going from Umm Salama-ra, but she-ra refused, and she asked Hafsa, and she answered. Then Ayesha went out among the first persons, and Al-Waleed Bin Utba wrote (a couplet), ‘The clan of Hashim have returned the weapons of the son of your sister, and you should not gift it, nor is the gifting permissible’.
وَ أَيْضاً أَنْشَأَ الْوَلِيدُ لَمَّا ظَفَرَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ع
| أَلَا أَيُّهَا النَّاسُ عِنْدِي الْخَبَرُ- | بِأَنَّ الزُّبَيْرَ أَخَاكُمْ غَدَرَ | |
| وَ طَلْحَةَ أَيْضاً حَذَا فِعْلَهُ- | وَ يَعْلَى بْنَ مُنَبِّهٍ فِيمَنْ نَفَرَ- |
And Al-Waleed prosed as well when Ali Amir Al-Momineen-asws was victorious, ‘Indeed! O you people, with me is the news of Ibn Al-Zubeyr, your treacherous brother, and of Talha as well, this deed of his, and Ya’la Bin Munabbih among the persons’.
فَأَنْشَأَ أَمِيرُ الْمُؤْمِنِينَ ع أَبْيَاتاً مِنْهَا
| فِتَنٌ تَحُلُّ بِهِمْ وَ هُنَّ شَوَارِعُ- | تُسْقَى أَوَاخِرُهَا بِكَأْسِ الْأُوَلِ | |
| فِتَنٌ إِذَا نَزَلَتْ بِسَاحَةِ أُمَّةٍ- | أَذِنَتْ بِعَدْلٍ بَيْنَهُمْ مُتَنَفِّلٍ- |
Amir Al-Momineen-asws prosed two couplets from it: ‘Fitna was released by them and they were its initiators. Their last one drank with the cup of the first one. Fitna, when it befalls in the courtyard of a community, you should allow justice between them to pass through’’.
فَقَدِمَتْ عَائِشَةُ إِلَى الْحَوْأَبِ وَ هُوَ مَاءٌ نُسِبَ إِلَى الْحَوْأَبِ بِنْتِ كُلَيْبِ بْنِ وَبَرَةَ فَصَاحَتْ كِلَابُهَا فَقَالَتْ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ رُدُّونِي
Ayesha arrived at Al-Hawaab, and it is a river attributed to Al-Hawaab Bint Kuleyb Bin Wabrah. Its dogs barked. She said, ‘We are for Allah-azwj and are returning to Him-azwj, return me!’
وَ ذَكَرَ الْأَعْثَمُ فِي الْفُتُوحِ وَ الْمَاوَرْدِيُّ فِي أَعْلَامِ النُّبُوَّةِ وَ شِيرَوَيْهِ فِي الْفِرْدَوْسِ وَ أَبُو يَعْلَى فِي الْمُسْنَدِ وَ ابْنُ مَرْدَوَيْهِ فِي فَضَائِلِ أَمِيرِ الْمُؤْمِنِينَ وَ الْمُوَفَّقُ فِي الْأَرْبَعِينَ وَ شُعْبَةُ وَ الشَّعْبِيُّ وَ سَالِمُ بْنُ أَبِي الْجَعْدِ فِي أَحَادِيثِهِمْ وَ الْبَلاذُرِيُّ وَ الطَّبَرِيُّ فِي تَارِيخَيْهِمَا أَنَّ
And it is mentioned by Al Asam in (the book) ‘Al Futooh’, and Al Mawardy in (the book) ‘Alaam Al Nubuwah’, and Sheyrawiyah in (the book) ‘Al Firdows’, and Abu Ya’la in (the book) ‘Al Musnad’, and Ibn Mardawiya in (the book) ‘Fazael Amir Al Momineen-asws’, and Al Muwaffaq in (the book) ‘Al Arbaeen’, and Shu’ba and Al-Shabi and Salim Bin Abu Al-Ja’ad in their Ahadeeth, and Al-Balazuri and Al-Tabari in their histories that: –
عَائِشَةَ لَمَّا سَمِعَتْ نُبَاحَ الْكِلَابِ قَالَتْ أَيُّ مَاءٍ هَذَا فَقَالُوا الْحَوْأَبُ قَالَتْ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ إِنِّي لَهِيَهْ قَدْ سَمِعْتُ رَسُولَ اللَّهِ وَ عِنْدَهُ نِسَاؤُهُ يَقُولُ لَيْتَ شِعْرِي أَيَّتُكُنَّ تَنْبَحُهَا كِلَابُ الْحَوْأَبِ
‘When Ayesha heard the barking dogs, she said, ‘Which river is this?’ They said, ‘Al-Hawaab’. She said, ‘We are for Allah-azwj and are returning to Him-azwj! I have heard Rasool-Allah-saww saying, and his-saww wives were in his-saww presence: ‘I-saww am not aware which one of you the dogs of Al-Hawaab would be barking at’.
وَ فِي رِوَايَةِ الْمَاوَرْدِيِّ أَيَّتُكُنَّ صَاحِبَةُ الْجَمَلِ الْأَدْبَبِ تَخْرُجُ فَتَنْبَحُهَا كِلَابُ الْحَوْأَبِ يُقْتَلُ مِنْ يَمِينِهَا وَ يَسَارِهَا قَتْلَى كَثِيرَةٌ تَنْجُو بَعْدَ مَا كَادَتْ تُقْتَلُ
And in a report of Al-Balazuri: ‘Which of you is the owner of the wild camel, going out and the dogs of Al-Hawaab would bark at her. There would be killing on her right and her left, a lot of killing. She would be rescued after almost being killed’.
فَلَمَّا نَزَلَتِ الْخُرَيْبَةَ قَصَدَهُمْ عُثْمَانُ بْنُ حُنَيْفٍ وَ حَارَبَهُمْ فَتَدَاعَوْا إِلَى الصُّلْحِ فَكَتَبُوا بَيْنَهُمْ كِتَاباً أَنَّ لِعُثْمَانَ دَارَ الْإِمَارَةِ وَ بَيْتَ الْمَالِ وَ الْمَسْجِدَ إِلَى أَنْ يَصِلَ إِلَيْهِمْ عَلِيٌّ فَقَالَ طَلْحَةُ لِأَصْحَابِهِ فِي السِّرِّ وَ اللَّهِ لَئِنْ قَدِمَ عَلِيٌّ الْبَصْرَةَ لَنُؤْخَذَنَّ بِأَعْنَاقِنَا
When she encamped at Al-Khareeba, Usman Bin Huneyf aimed for them and battled them. They called to the reconciliation and they wrote an agreement between them, that for Usman (Bin Huneyf) would be the capital house and the public treasury, and the Masjid, until Ali-asws arrives to them. Talha said to his companion in the secret, ‘By Allah-azwj! If Ali-asws arrives at Al-Basra, he-asws will seize us by our necks’.
فَأَتَوْا عَلَى عُثْمَانَ بَيَاتاً فِي لَيْلَةٍ ظَلْمَاءَ وَ هُوَ يُصَلِّي بِالنَّاسِ الْعِشَاءَ الْآخِرَةَ وَ قَتَلُوا مِنْهُمْ خَمْسِينَ رَجُلًا وَ اسْتَأْسَرُوهُ وَ نَتَفُوا شَعْرَهُ وَ حَلَقُوا رَأْسَهُ وَ حَبَسُوهُ فَبَلَغَ ذَلِكَ سَهْلَ بْنَ حُنَيْفٍ فَكَتَبَ إِلَيْهِمَا أُعْطِي اللَّهَ عَهْداً لَئِنْ لَمْ تُخِلُّوا سَبِيلَهُ لَأَبْلُغَنَّ مِنْ أَقْرَبِ النَّاسِ إِلَيْكُمَا فَأَطْلَقُوهُ
They came upon Usman staying awake, during a dark night while he was praying the last Al-Isha Salat with the people, and they kill fifty men from them, and they captured him and plucked out his hair, and they shaved off his head, and they imprisoned him. That reached Sahl Bin Huneyf and he wrote to them (Talha and Al-Zubeyr), ‘Give a pact of Allah-azwj. If you do not free his way, I shall reach to you both from the people nearest to you’. They freed him.
ثُمَّ بَعَثَا عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ فِي جَمَاعَةٍ إِلَى بَيْتِ الْمَالِ فَقَتَلَ أَبَا سَالِمَةَ الزُّطِّيَّ فِي خَمْسِينَ رَجُلًا وَ بَعَثَتْ عَائِشَةُ إِلَى أَحْنَفَ تَدْعُوهُ فَأَبَى وَ اعْتَزَلَ بِالْجَلْحَاءِ مِنَ الْبَصْرَةِ فِي فَرْسَخَيْنِ وَ هُوَ فِي سِتَّةِ آلَافٍ
Then they sent Abdullah Bin Al-Zubeyr among a group, to the public treasury, and he killed Abu Salimah Al-Zutty among fifty men. And Ayesha sent a message to Akhnaf calling him, but he refused and isolated at Al-Jalha’a from Al-Basra among horsemen, and he was among six thousand.
فَأَمَّرَ عَلِيٌّ سَهْلَ بْنَ حُنَيْفٍ عَلَى الْمَدِينَةِ وَ قُثَمَ بْنَ الْعَبَّاسِ عَلَى مَكَّةَ وَ خَرَجَ فِي سِتَّةِ آلَافٍ إِلَى الرَّبَذَةِ وَ مِنْهَا إِلَى ذِي قَارٍ وَ أَرْسَلَ الْحَسَنَ وَ عَمَّاراً إِلَى الْكُوفَةِ وَ كَتَبَ إِلَيْهِمْ
Ali-asws made Sahl Bin Huneyf governor upon Al-Medina and Qusam Bin Al-Abbas upon Makkah, and he-asws went out among six thousand to Al-Rabza, and from it to Zi-Qaar, and he-asws sent Al-Hassan-asws and Ammar to Al-Kufa, and he-asws wrote to them: –
مِنْ عَبْدِ اللَّهِ وَ وَلِيِّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَهْلِ الْكُوفَةِ جَبْهَةِ الْأَنْصَارِ وَ سَنَامِ الْعَرَبِ ثُمَّ ذَكَرَ فِيهِ قَتْلَ عُثْمَانَ وَ فِعْلَ طَلْحَةَ وَ الزُّبَيْرِ وَ عَائِشَةَ ثُمَّ قَالَ إِنَّ دَارَ الْهِجْرَةِ قَدْ قَلَعَتْ بِأَهْلِهَا وَ قَلَعُوا بِهَا وَ جَاشَتْ جَيْشَ الْمِرْجَلِ وَ قَامَتِ الْفِتْنَةُ عَلَى الْقُطْبِ فَأَسْرِعُوا إِلَى أَمِيرِكُمْ وَ بَادِرُوا عَدُوَّكُمْ فَلَمَّا بَلَغَا الْكُوفَةَ
‘From a servant of Allah-azwj and His-azwj Guardian, Ali-asws Amir Al-Momineen, to the people of Al-Kufa, foreheads of the Helpers and the peak of the Arabs’. Then he-asws mentioned in it the killing of Usman and the deeds of Talha and Al-Zubeyr and Ayesha. Then he-asws said: ‘The house of emigration has been uprooted along with its inhabitants, and they have been uprooted at it, and the cauldron of the army boiled, and the Fitna (discord) was established upon the pivot. So, hasten to your commanders and rush to fight your enemies, when we reach Al-Kufa’’.
قَالَ أَبُو مُوسَى الْأَشْعَرِيُّ يَا أَهْلَ الْكُوفَةِ اتَّقُوا اللَّهَ وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً الْآيَةَ فَسَكَّنَهُ عَمَّارٌ فَقَالَ أَبُو مُوسَى هَذَا كِتَابُ عَائِشَةَ تَأْمُرُنِي أَنْ تَكُفَّ أَهْلَ الْكُوفَةِ فَلَا تَكُونَنَّ لَنَا وَ لَا عَلَيْنَا لِيَصِلَ إِلَيْهِمْ صَلَاحُهُمْ
Abu Musa Al-Ashari said, ‘O people of Al-Kufa! Fear Allah-azwj, and do not kill your selves; Allah was always Merciful with you all [4:29] And whoever kills a Momin intentionally, [4:93] – the Verse. Ammar calmed him down. Abu Musa said, ‘This here is a letter of Ayesha instructing me to restrain the people of Al-Kufa. They will be for us nor against us, let their weapons arrive to them’.
فَقَالَ عَمَّارٌ إِنَّ اللَّهَ تَعَالَى أَمَرَهَا بِالْجُلُوسِ فَقَامَتْ وَ أَمَرَنَا بِالْقِيَامِ لِنَدْفَعَ الْفِتْنَةَ فَنَجْلِسُ
Ammar said, ‘Allah-azwj the Exalted has Commanded her with the sitting (at home), but she stood up (for war), and Commanded us with the standing in order to push away the Fitna, but we are sitting’.
فَقَامَ زَيْدُ بْنَ صُوحَانَ وَ مَالِكٌ الْأَشْتَرُ فِي أَصْحَابِهِمَا وَ تَهَدَّدُوهُ فَلَمَّا أَصْبَحُوا قَامَ زَيْدُ بْنَ صُوحَانَ وَ قَرَأَ الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ الْآيَاتِ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ سِيرُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ وَ انْفِرُوا إِلَيْهِ أَجْمَعِينَ تصببوا [تُصِيبُوا] الْحَقَّ رَاشِدِينَ
Zyd Bin Sowhan and Malik Al-Ashtar stood up among their companions and threatened him. When it was morning, Zayd Bin Sowhan stood up and recited: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2] – the Verses. Then he said, ‘O you people! Travel to Amir Al-Momineen-asws and rush to him-asws altogether, you will attain the truth, being rightly guided!’
ثُمَّ قَالَ عَمَّارٌ هَذَا ابْنُ عَمِّ رَسُولِ اللَّهِ يَسْتَنْفِرُكُمْ فَأَطِيعُوهُ فِي كَلَامٍ لَهُ
Then Ammar said, ‘This is a son-asws of an uncle-as of Rasool-Allah-azwj mobilising you all, so obey him-asws in a speech of his-asws’.
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ص أَجِيبُوا دَعَوْتَنَا وَ أَعِينُونَا عَلَى مَا بُلِينَا بِهِ فِي كَلَامٍ لَهُ فَخَرَجَ قَعْقَاعُ بْنُ عَمْرٍو وَ هِنْدُ بْنُ عَمْرٍو وَ هَيْثَمُ بْنُ شِهَابٍ وَ زَيْدُ بْنَ صُوحَانَ وَ الْمُسَيَّبُ بْنُ نَجَبَةَ وَ يَزِيدُ بْنُ قَيْسٍ وَ حُجْرُ بْنُ عَدِيٍّ وَ ابْنُ مَخْدُوجٍ وَ الْأَشْتَرُ يَوْمَ الثَّالِثِ فِي تِسْعَةِ آلَافٍ
And Al-Hassan Bin Ali-asws said: ‘Answer our call and assist us against what we are afflicted with’ – in a speech of his-asws. Qa’qa Bin Amro, and Hind Bin Amro ,and Haysam Bin Shihab, and Zayd Bin Sowhan, and Al-Musayyab Bin Najaba, and Yazeed Bin Qays, and Hujr Bin Aday, and Ibn Makhdoum, and Al-Ashtar went out on the third day among nine thousand.
فَاسْتَقْبَلَهُمْ عَلِيٌّ عَلَى فَرْسَخٍ وَ قَالَ مَرْحَباً بِكُمْ أَهْلَ الْكُوفَةِ وَ فِئَةَ الْإِسْلَامِ وَ مَرْكَزَ الدِّينِ فِي كَلَامٍ لَهُ وَ خَرَجَ إِلَى عَلِيٍّ مِنْ شِيعَتِهِ مِنْ أَهْلِ الْبَصْرَةِ مِنْ ربيعته [رَبِيعَةَ] ثَلَاثَةُ آلَافِ رَجُلٍ وَ بَعَثَ الْأَحْنَفُ إِلَيْهِ إِنْ شِئْتَ أَتَيْتُكَ فِي مِائَتَيْ فَارِسٍ فَكُنْتُ مَعَكَ وَ إِنْ شِئْتَ اعْتَزَلْتُ بِبَنِي سَعْدٍ فَكَفَفْتُ عَنْكَ سِتَّةَ آلَافِ سَيْفٍ فَاخْتَارَ ع اعْتِزَالَهُ..
Ali-asws met them upon a Farsakh (distance) and said: ‘Welcome to you all, people of Al-Kufa, a category of Al-Islam, and centre of the Religion’ – in a speech of his-asws. And there came out to Ali-asws, from his-asws Shias from the people of Al-Basrah, from Rabie, three thousand men, and Al-Ahnaf sent a message to him-asws, ‘If you-asws like I can come to you-asws among two hundred horsemen and be with you-asws, and if you-asws like, I can isolate Sa’ad between me, so he would refrain from you-asws six thousand swords’. He-asws chose his isolating’’.[101]
الْأَعْثَمُ فِي الْفُتُوحِ أَنَّهُ كَتَبَ أَمِيرُ الْمُؤْمِنِينَ إِلَيْهِمَا أَمَّا بَعْدُ فَإِنِّي لَمْ أُرِدِ النَّاسَ حَتَّى أَرَادُونِي وَ لَمْ أُبَايِعْهُمْ حَتَّى أَكْرَهُونِي وَ أَنْتُمَا مِمَّنْ أَرَادَ بَيْعَتِي
Al-Asam in (the book) ‘Al-Futooh’ – ‘Amir Al-Momineen-asws wrote to both of them (Talha and Al-Zubeyr): ‘As for after, I did not want the people until they wanted me-asws, and I-asws did not take their allegiances until they forced me-asws, and you two are from the one who wanted my-asws allegiance’.
ثُمَّ قَالَ ع بَعْدَ كَلَامٍ وَ دَفْعُكُمَا هَذَا الْأَمْرَ قَبْلَ أَنْ تَدْخُلَا فِيهِ كَانَ أَوْسَعَ لَكُمَا مِنْ خُرُوجِكُمَا مِنْهُ بَعْدَ إِقْرَارِكُمَا.
Then he-asws said, after a speech: ‘And you pushed this matter away before you had even entered into it. It was capacious for you both than your exit from it after your acknowledgment’’.[102]
الْبَلَاذُرِيُ لَمَّا بَلَغَ عَلِيّاً قَوْلُهُمَا مَا بَايَعْنَاهُ إِلَّا مُكْرَهَيْنِ تَحْتَ السَّيْفِ قَالَ أَبْعَدَهُمَا اللَّهُ أَقْصَى دَارٍ وَ أَحَرَّ نَارٍ.
Al-Balazuri – ‘When their (Talha and Al-Zubeyr) words reached Ali-asws that they had only pledged to him-asws unwillingly under (the treat) of the sword, he-asws said: ‘May Allah-azwj Distance them both to the furthest house and the hottest Fire’’.[103]
الْأَعْثَمُ وَ كَتَبَ إِلَى عَائِشَةَ أَمَّا بَعْدُ فَإِنَّكِ خَرَجْتِ مِنْ بَيْتِكِ عَاصِيَةً لِلَّهِ عَزَّ وَ جَلَّ وَ لِرَسُولِهِ مُحَمَّدٍ تَطْلُبِينَ أَمْراً كَانَ عَنْكِ مَوْضُوعاً ثُمَّ تَزْعُمِينَ أَنَّكِ تُرِيدِينَ الْإِصْلَاحَ بَيْنَ الْمُسْلِمِينَ فَخَبِّرِينِي مَا لِلنِّسَاءِ وَ قَوْدِ الْعَسَاكِرِ وَ الْإِصْلَاحِ بَيْنَ النَّاسِ
Al-Asam – ‘And he-asws wrote to Ayesha: ‘As for after, you have come out from your house being disobedient to Allah-azwj Mighty and Majestic and to His-azwj Rasool-saww Muhammad-saww seeking a matter (killing of Usman) that happened away from you, then you are claiming that you are wanting the reconciliation between the Muslims. Inform me-asws, what is for the women and guiding the soldiers and the reconciliation between the people?
وَ طَلَبْتِ كَمَا زَعَمْتِ بِدَمِ عُثْمَانَ وَ عُثْمَانُ رَجُلٌ مِنْ بَنِي أُمَيَّةَ وَ أَنْتِ امْرَأَةٌ مِنْ بَنِي تَيْمِ بْنِ مُرَّةَ وَ لَعَمْرِي إِنَّ الَّذِي عَرَضَكِ لِلْبَلَاءِ وَ حَمَلَكِ عَلَى الْعَصَبِيَّةِ لَأَعْظَمُ إِلَيْكِ ذَنْباً مِنْ قَتَلَةِ عُثْمَانَ وَ مَا غَضِبْتِ حَتَّى أَغْضَبْتِ وَ لَا هِجْتِ حَتَّى هَيَّجْتِ فَاتَّقِي اللَّهَ يَا عَائِشَةُ وَ ارْجِعِي إِلَى مَنْزِلِكِ وَ أَسْبِلِي عَلَيْكِ سِتْرَكِ
And you are seeking, just as you are claiming, the blood of Usman, and Usman was a man from the clan of Umayya while you are a woman from the clan of Taym Bin Murrah. And by my-asws life! The one who has exposed you to the affliction and carried you upon the great prejudice is a greater sin to you than killing Usman was, and you did not get angry until you were made angry, nor did you rage until you were agitated. Fear Allah-azwj, O Ayesha, and return to your house, and put on your veil upon you’.
وَ قَالَتْ عَائِشَةُ قَدْ جَلَّ الْأَمْرُ عَنِ الْخِطَابِ احْكُمْ كَمَا تُرِيدُ فَلَنْ نَدْخُلَ فِي طَاعَتِكَ
And Ayesha said, ‘The matter is cleared from the address. Decide as you-asws want, for we will never enter into your-asws obedience’.
فَأَنْشَأَ حبيب [خُبَيْبُ] بْنُ يَسَافٍ الْأَنْصَارِيُّ-
| أَبَا حَسَنٍ أَيْقَظْتَ مَنْ كَانَ نَائِماً- | وَ مَا كَانَ مَنْ يُدْعَى إِلَى الْحَقِّ يَتْبَعُ | |
| وَ إِنَّ رِجَالًا بَايَعُوكَ وَ خَالَفُوا- | هَوَاكَ وَ أَجْرَوْا فِي الضَّلَالِ وَ ضَيَّعُوا | |
| وَ طَلْحَةُ فِيهَا وَ الزُّبَيْرُ قَرِينُهُ- | وَ لَيْسَ لِمَا لَا يَدْفَعُ اللَّهُ مَدْفَعٌ | |
| وَ ذِكْرُهُمْ قَتْلَ ابْنِ عَفَّانَ خُدْعَةٌ- | هُمْ قَتَلُوهُ وَ الْمُخَادِعُ يُخْدَعُ- |
Habeeb Bin Yasaaf Al-Ansari prosed (a poem), ‘Abu Hassan-asws woke up the one who was sleeping, and it has not happened that the one who called to the truth was followed; and men pledged allegiance to you-asws and they opposed over here and they flowed into the straying and got lost; and Talha was in it and Al-Zubeyr being his pair, and it isn’t due to that Allah-azwj did not Push away the one pushed away; and their mentioning the killing of the son of Affan is a deception. They killed him and the deceiver deceived’’.
وَ سَأَلَ ابْنُ الْكَوَّاءِ وَ قَيْسُ بْنُ عَبَّادٍ أَمِيرَ الْمُؤْمِنِينَ عَنْ قِتَالِ طَلْحَةَ وَ الزُّبَيْرِ فَقَالَ إِنَّهُمَا بَايَعَانِي بِالْحِجَازِ وَ خَلَعَانِي بِالْعِرَاقِ فَاسْتَحْلَلْتُ قِتَالَهُمَا لِنَكْثِهِمَا بَيْعَتِي.
And Ibn Al-Kawa and Qays Bin Abbad asked Amir Al-Momineen-asws about fighting against Talha and Al-Zubeyr. He-asws said: ‘They both pledged allegiance to me at Al-Hijaz and they abandoned me at Al-Iraq. Thus, fighting them is permissible due to their having broken my-asws allegiance’’.[104]
تَارِيخَيِ الطَّبَرِيِّ وَ الْبَلاذُرِيِ أَنَّهُ ذَكَرَ مَجِيءَ طَلْحَةَ وَ الزُّبَيْرِ إِلَى الْبَصْرَةِ قَبْلَ الْحَسَنِ فَقَالَ يَا سُبْحَانَ اللَّهِ أَ مَا كَانَ لِلْقَوْمِ عُقُولٌ أَنْ يَقُولُوا وَ اللَّهِ مَا قَتَلَهُ غَيْرُكُمْ.
The history of Al-Tabair and Al-Balazuri, he mentioned the coming of Talha and Al-Zubeyr to Al-Basra before Al-Hassan (Al-Basry). He said, ‘Oh Glory be to Allah-azwj! Is there not any intellect for the people that they should be speaking? By Allah-azwj! No one killed him (Usman) apart for you all’’.[105]
وَ فِي كِتَابِ رامش افزاي أَنَّهَا قَالَتْ لَا طَاقَةَ لِي بِحُجَجِ عَلِيٍّ فَقَالَ ابْنُ عَبَّاسٍ لَا طَاقَةَ لَكِ بِحُجَجِ الْمَخْلُوقِ فَكَيْفَ طَاقَتُكِ بِحُجَجِ الْخَالِقِ.
And in the book of Ramash Afzaie, she (Ayesha) said, ‘There is no strength for me to argue against Ali-asws’. Ibn Abbas said, ‘There is no strength for you to argue against the created being, how will you have the strength to argue against the Creator?’’[106]
95- شي، تفسير العياشي عَنْ جَعْفَرِ بْنِ مَرْوَانَ قَالَ: إِنَّ الزُّبَيْرَ اخْتَرَطَ سَيْفَهُ يَوْمَ قُبِضَ النَّبِيُّ ص وَ قَالَ لَا أَغْمِدُهُ حَتَّى أُبَايِعَ لِعَلِيٍّ ثُمَّ اخْتَرَطَ سَيْفَهُ فَضَارَبَ عَلِيّاً ع وَ كَانَ مِمَّنْ أُعِيرَ الْإِيمَانَ فَمَشَى فِي ضَوْءِ نُورِهِ ثُمَّ سَلَبَهُ اللَّهُ إِيَّاهُ.
Tafseer Al Ayyashi, from Ja’far Bin Marwan who said,
‘Al-Zubeyr has unsheathed his sword on the day the Prophet-saww passed away and said, ‘I will not sheath it until I get allegiances pledged for Ali-asws!’ Then he unsheathed his sword and struck Ali-asws, and he was from the ones of temporary Eman. He had walked in the illumination of his-asws light, then Allah-azwj Confiscated it from him’’.[107]
96- شي، تفسير العياشي عَنْ سَعِيدِ بْنِ أَبِي الْأَصْبَغِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَسْأَلُ عَنْ مُسْتَقَرٍّ وَ مُسْتَوْدَعٍ قَالَ مُسْتَقَرٌّ فِي الرَّحِمِ وَ مُسْتَوْدَعٌ فِي الصُّلْبِ وَ قَدْ يَكُونُ مُسْتَوْدَعَ الْإِيمَانِ ثُمَّ يُنْزَعُ مِنْهُ وَ لَقَدْ مَشَى الزُّبَيْرُ فِي ضَوْءِ الْإِيمَانِ وَ نُورِهِ حَتَّى قُبِضَ رَسُولُ اللَّهِ ص حَتَّى مَشَى بِالسَّيْفِ وَ هُوَ يَقُولُ لَا نُبَايِعُ إِلَّا عَلِيّاً.
Tafseer Al Ayyashi – From Saeed Bin Abu Al Asbagh who said,
‘I heard Abu Abdullah-asws and he-asws was asked about the stable (permanent Eman) and the deposited (temporary Eman). He-asws said: ‘The stable (permanent Eman) is in the womb, and the deposited (temporary Eman) is in the loins. The deposited Eman happened, then it is snatched from him. And Al-Zubeyr had walked in the illumination of the Eman and its noor (light), until Rasool-Allah-saww passed away, to the extent that he walked with the sword and he was saying, ‘We will not pledge allegiance except to Ali-asws!’’[108]
97- قب، المناقب لابن شهرآشوب عَمَّارٌ وَ ابْنُ عَبَّاسٍ أَنَّهُ لَمَّا صَعِدَ عَلِيٌّ ع الْمِنْبَرَ قَالَ لَنَا قُومُوا فَتَخَلَّلُوا الصُّفُوفَ وَ نَادُوا هَلْ مِنْ كَارِهٍ فَتَصَارَخَ النَّاسُ مِنْ كُلِّ جَانِبٍ اللَّهُمَّ قَدْ رَضِينَا وَ سَلَّمْنَا وَ أَطَعْنَا رَسُولَكَ وَ ابْنَ عَمِّهِ
(The book) ‘Manaqib of Ibn Shehr Ashub – Ammar and Ibn Abbas, ‘When Ali-asws ascended the pulpit, he-asws said to us: ‘Arise and enter into the rows and call out, ‘Is there anyone who dislikes?’ The people shouted from every side, ‘O Allah-azwj! We are pleased, and we submit and we obey Your-azwj Rasool-saww and son-asws of his-saww uncle-as!’
فَقَالَ يَا عَمَّارُ قُمْ إِلَى بَيْتِ الْمَالِ فَأَعْطِ النَّاسَ ثَلَاثَةَ دَنَانِيرَ لِكُلِّ إِنْسَانٍ وَ ارْفَعْ لِي ثَلَاثَةَ دَنَانِيرَ فَمَضَى عَمَّارٌ وَ أَبُو الْهَيْثَمِ مَعَ جَمَاعَةٍ مِنَ الْمُسْلِمِينَ إِلَى بَيْتِ الْمَالِ وَ مَضَى أَمِيرُ الْمُؤْمِنِينَ إِلَى مَسْجِدِ قُبَاءَ يُصَلِّي فِيهِ
He-asws said: ‘O Ammar! Stand to the public treasury and give the people three Dinars for each human being, and raise three Dinars for me-asws (as well)’. Ammar and Abu Al-Haysam went with a group of the Muslims to the public treasury, and Amir Al-Momineen-asws went to the Masjid Quba to pray Salat in it.
فَوَجَدُوا فِيهِ ثَلَاثَ مِائَةِ أَلْفِ دِينَارٍ وَ وَجَدُوا النَّاسَ مِائَةَ أَلْفٍ فَقَالَ عَمَّارٌ جَاءَ وَ اللَّهِ الْحَقُّ مِنْ رَبِّكُمْ وَ اللَّهِ مَا عِلْمَ بِالْمَالِ وَ لَا بِالنَّاسِ وَ إِنَّ هَذِهِ لآَيَةٌ وَجَبَتْ عَلَيْكُمْ بِهَا طَاعَةُ هَذَا الرَّجُلِ فَأَبَى طَلْحَةُ وَ الزُّبَيْرُ وَ عَقِيلٌ أَنْ يَقْبَلُوهَا الْقِصَّةَ.
They found in it three hundred thousand Dinars, and they found the people to be one hundred thousand. Ammar said, ‘By Allah-azwj! The truth has come from your Lord-azwj. By Allah-azwj! He-asws neither knew of the wealth nor of the (number of) people, and this is the sign which obligates the obedience of this man upon you all’. But, Talha and Al-Zubeyr and Aqeel refused to accept it – the story’’.[109]
98- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: قُلْتُ الزُّبَيْرُ شَهِدَ بَدْراً قَالَ نَعَمْ وَ لَكِنَّهُ فَرَّ يَوْمَ الْجَمَلِ فَإِنْ كَانَ قَاتَلَ الْمُؤْمِنِينَ فَقَدْ هَلَكَ بِقِتَالِهِ إِيَّاهُمْ وَ إِنْ كَانَ قَاتَلَ كُفَّاراً فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ حِينَ وَلَّاهُمْ دُبُرَهُ.
Tafseer Al Ayyashi – From Zurara,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I said, ‘Al-Zubeyr attended (the battle) Badr’. He-asws said: ‘Yes, but he fled on the day of the camel. So, if he fought against the Momineen, then he is destroyed due to his having fought them, and if he fought the Kafirs, so he has incurred Wrath from Allah, [8:16], when he turned his back on them’’.[110]
99- شي، تفسير العياشي عَنْ إِسْمَاعِيلَ بْنِ السَّرِيِ عَنْ قَوْلِهِ وَ اتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً قَالَ أُخْبِرْتُ أَنَّهُمْ أَصْحَابُ الْجَمَلِ.
Tafseer Al Ayyashi – From Ismail Bin Al Sary –
About His-azwj Words: And fear a Fitna (strife) which may not affect (only) those of you who are unjust in particular; [8:25]. He said: ‘I am informed that they are the companions of the camel’’.[111]
100- جا، المجالس للمفيد عَلِيُّ بْنُ خَالِدٍ الْمَرَاغِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ إِسْحَاقَ بْنِ يَزِيدَ عَنْ سُلَيْمَانَ بْنِ قَرْمٍ عَنْ أَبِي الْجَحَّافِ عَنْ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِي عُثْمَانَ مُؤَذِّنِ بَنِي أَفْصَى قَالَ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع حِينَ خَرَجَ طَلْحَةُ وَ الزُّبَيْرُ لِقِتَالِهِ يَقُولُ عَذِيرِي مِنْ طَلْحَةَ وَ الزُّبَيْرِ بَايَعَانِي طَائِعَيْنِ غَيْرَ مُكْرَهَيْنِ ثُمَّ نَكَثَا بَيْعَتِي مِنْ غَيْرِ حَدَثٍ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ إِنْ نَكَثُوا أَيْمانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَ طَعَنُوا فِي دِينِكُمْ فَقاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لا أَيْمانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ.
(The book) ‘Al Majaalis’ of Al Mufeed – Ali Bin Khalif al Maraghy, from Al hassan Bin Ali Al Kufy, from Ja’far Bin Muhammad Bin Marwan, from Is’haq Bin Yazeed, from Suleyman Bin Qowm, from Abu Al Jahhaf, from Ammar Al Duhny, from Abu Usman Muezzin of the clan of Aqsa who said,
‘I heard Ali-asws Bin Abu Talib-asws saying, when Talha and Al-Zubeyr came out to fight him-asws: ‘Talha and Al-Zubeyr betrayed me-asws. They pledged allegiance willingly without having been forced, then they broke my-asws allegiance from without there having been any innovation’. Then he-asws recited this Verse: And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing, perhaps they would desist [9:12]’’.[112]
101- جا، المجالس للمفيد مُحَمَّدُ بْنُ دَاوُدَ الْحَتْمِيُّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ بْنِ الْأَشْعَثِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ [عَبْدَانَ] عَنْ إِبْرَاهِيمَ الْخَوْلِيِّ عَنْ سَعِيدِ بْنِ دَاوُدَ بْنِ الزُّبَيْرِ عَنْ مَالِكِ بْنِ أَنَسٍ عَنْ أَبِي سَهْلِ بْنِ مَالِكٍ عَنْ أَبِيهِ قَالَ: إِنِّي لَوَاقِفٌ مَعَ الْمُغِيرَةِ بْنِ شُعْبَةَ عِنْدَ نُهُوضِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع مِنَ الْمَدِينَةِ إِلَى الْبَصْرَةِ إِذْ أَقْبَلَ عَمَّارُ بْنُ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ فَقَالَ لَهُ هَلْ لَكَ فِي اللَّهِ عَزَّ وَ جَلَّ يَا مُغِيرَةُ فَقَالَ وَ أَيْنَ هُوَ يَا عَمَّارُ
(The book) ‘Al Majaalis’ of Al Mufeed – Muhammad Bin Dawood Al Hatmy, from Abdullah Bin Suleyman Bin Al Ashas, from Ahmad Bin Muhammad Bin Abdullah Abdaan, from Ibrahim Al Khowli, from Saeed Bin Dawood Bin Al Zubeur, from Malik Bin Anas, from Abu Sahl Bin Malik, from his father who said,
‘I was standing with Al-Mugheira Bin Shu’ba during the rise of Ali-asws Bin Abu Talib-asws from Al-Medina to Al-Basra, when Ammar Bin Yasser came. He said to him, ‘Is there for you (to fight) for the Sake of Allah-azwj, O Mugheira?’ He said, ‘And where is it (the Sake of Allah-azwj), O Ammar?’
قَالَ تَدْخُلُ فِي هَذِهِ الدَّعْوَةِ فَتَلْحَقُ بِمَنْ سَبَقَكَ وَ تَسُودُ مَنْ خَلَفَكَ فَقَالَ لَهُ الْمُغِيرَةُ أَوْ خَيْرٌ مِنْ ذَلِكَ يَا أَبَا الْيَقْظَانِ قَالَ عَمَّارٌ وَ مَا هُوَ قَالَ نَدْخُلُ بُيُوتُنَا وَ نُغْلِقُ عَلَيْنَا أَبْوَابَنَا حَتَّى يُضِيءَ لَنَا الْأَمْرُ فَنَخْرُجُ وَ نَحْنُ مُبْصِرُونَ وَ لَا نَكُونُ كَقَاطِعِ السِّلْسِلَةِ فَرَّ مِنَ الضَّحْلِ فَوَقَعَ فِي الْغَمْرِ
He said, ‘You should enter into this call and joined up with the ones who preceded you, and you shall prevail over the ones behind you’. Al-Mugheira said to him, ‘Or better than that, O Abu Yaqzan!’ Ammar said, ‘And what is it?’ He said, ‘We should enter into our house and lock the doors upon us until the matter is clear to us, and we become insightful, and we should not become breakers of the chains, so we flee from the shallow (waters) and fall into the deep’.
فَقَالَ لَهُ عَمَّارٌ هَيْهَاتَ هَيْهَاتَ أَ جَهْلٌ بَعْدَ عِلْمٍ وَ عَمًى بَعْدَ اسْتِبْصَارٍ وَ لَكِنِ اسْمَعْ لِقَوْلِي فَوَ اللَّهِ لَنْ تَرَانِي إِلَّا فِي الرَّعِيلِ الْأَوَّلِ
Ammar said to him, ‘Far be it! Far be it! Are you ignorant after knowledge, and blind after insight? But listen to my words. By Allah-azwj! You will not see me except in the first pioneers’.
قَالَ فَطَلَعَ عَلَيْهِمَا أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ يَا أَبَا الْيَقْظَانِ مَا يَقُولُ لَكَ الْأَعْوَرُ فَإِنَّهُ وَ اللَّهِ دَائِماً يَلْبِسُ الْحَقَّ بِالْبَاطِلِ وَ يُمَوِّهُ فِيهِ وَ لَنْ يَتَعَلَّقَ مِنَ الدِّينِ إِلَّا بِمَا يُوَافِقُ الدُّنْيَا وَيْحَكَ يَا مُغِيرَةُ إِنَّهَا دَعْوَةٌ تَسُوقُ مَنْ يَدْخُلُ فِيهَا إِلَى الْجَنَّةِ
He (the narrator) said, ‘Amir Al-Momineen-asws emerged to them. He-asws said: ‘O Abu Al-Yaqzan! What is the one-eye saying to you, for by Allah-azwj, he is constantly clothing the truth with the falsehood and camouflaging in it, and he will have no concern from the Religion except with what is in accordance with the world. Woe be unto you, O Mugheira! Surely, the call will usher the ones who enter into it, to the Paradise’.
فَقَالَ لَهُ الْمُغِيرَةُ صَدَقْتَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ لَمْ أَكُنْ مَعَكَ فَلَنْ أَكُونَ عَلَيْكَ.
Al-Mugheira said to him, ‘You-asws speak the truth, O Amir Al-Momineen-asws! If I do not happen to be with you-asws, I will never happen to be against you-asws’’.[113]
102- كش، رجال الكشي رُوِيَ أَنَّ عَائِشَةَ كَتَبَتْ مِنَ الْبَصْرَةِ إِلَى زَيْدِ بْنِ صُوحَانَ إِلَى الْكُوفَةِ مِنْ عَائِشَةَ زَوْجَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِلَى ابْنِهَا زَيْدِ بْنِ صُوحَانَ الْخَالِصِ أَمَّا بَعْدُ إِذَا أَتَاكَ كِتَابِي هَذَا فَاجْلِسْ فِي بَيْتِكَ وَ خَذِّلِ النَّاسَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ حَتَّى يَأْتِيَكَ أَمْرِي
(The book) ‘Rijaal’ of Al-Kashy – It is reported that Ayesha wrote from Al-Basra to Zayd Bin Sowhan to Al-Kufa, ‘From Ayesha, wife of the Prophet-saww, to her son Zayd Bin Sowhan the sincere. As for after, When this letter of mine comes to you, then sit in your house and get the people to forsake (abandon) Ali-asws Bin Abu Talib-asws until my instructions come to you’.
فَلَمَّا قَرَأَ زَيْدٌ كِتَابَهَا قَالَ أُمِرَتْ بِأَمْرٍ وَ أُمْرِنَا بِغَيْرِهِ فَرَكِبَتْ مَا أُمِرْنَا بِهِ وَ أَمَرَتْنَا أَنْ نَرْكَبَ مَا أُمِرَتْ هِيَ بِهِ أُمِرَتْ أَنْ تَقِرَّ فِي بَيْتِهَا وَ أُمِرْنَا أَنْ نُقَاتِلَ حَتَّى لَا تَكُونَ فِتْنَةٌ وَ السَّلَامُ.
When Zayd read her letter, he said, ‘She has been Commanded with a matter and we have been Commanded with something else. She is doing what we have been Commanded with, and she is instructing that we should do what she has been Commanded with. She has been Commanded with sitting in her house, and we are Commanded to fight until Fitna does not take place. And the greetings’’.[114]
103- كشف، كشف الغمة مِنْ غَزَوَاتِهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَقْعَةُ الْجَمَلِ وَ الْمُجْتَمِعُونَ لَهَا لَمَّا رَفَضُوا عَلِيّاً وَ نَقَضُوا بَيْعَتَهُ وَ نَكَثُوا عَهْدَهُ وَ غَدَرُوا بِهِ وَ خَرَجُوا عَلَيْهِ وَ جَمَعُوا النَّاسَ لِقِتَالِهِ مُسْتَخِفِّينَ بِعَقْدِ بَيْعَتِهِ الَّتِي لَزِمَهُمْ فَرْضُ حُكْمِهَا مُسِفِّينَ إِلَى إِثَارَةِ فِتْنَةٍ عَامَّةٍ بَاءُوا بِإِثْمِهَا
(The book) ‘Kashf Al-Ghumma’ – From his-asws battles, the event (battle of) the camel and the gathering to it. When they rejected Ali-asws and broke his-asws allegiance, and broke his-asws pact and were treacherous with him-asws, and came out against him-asws, and gathered the people to fight him-asws, taking the knot of his-asws allegiance lightly, an obligation of its decision which had necessitated them, to prefer general fitna, they had incurred its sins.
لَمْ يَرَ إِلَّا مُقَاتَلَتَهُمْ عَلَى مُسَارَعَتِهِمْ إِلَى نَكْثِ بَيْعَتِهِ وَ مُقَاتَلَتَهُمْ عَنِ الْخُرُوجِ عَنْ حُكْمِ اللَّهِ وَ لُزُومِ طَاعَتِهِ
He-asws did not see any other (way) except to fight them upon their hastening to breaking his-asws allegiance, and fighting them of their exiting from a Judgment of Allah-azwj and the obligation of being obedient to him.
وَ كَانَ مِنَ الدَّاخِلِينَ فِي الْبَيْعَةِ أَوَّلًا وَ الْمُلْتَزِمِينَ لَهَا ثُمَّ مِنَ الْمُحَرِّضِينَ ثَانِياً عَلَى نَكْثِهَا وَ نَقْضِهَا طَلْحَةُ وَ الزُّبَيْرُ فَأَخْرَجَا عَائِشَةَ وَ جَمَعَا مَنِ اسْتَجَابَ لَهُمَا وَ خَرَجُوا إِلَى الْبَصْرَةِ وَ نَصَبُوا لِعَلِيٍّ ع حَبَائِلَ الْغَوَائِلِ وَ أَلَّبُوا عَلَيْهِ مُطِيعَهُمْ مِنَ الرَّامِحِ وَ النَّابِلِ مُظْهِرِينَ الْمُطَالَبَةَ بِدَمِ عُثْمَانَ مَعَ عِلْمِهِمْ فِي الْبَاطِنِ أَنَّ عَلِيّاً ع لَيْسَ بِالْآمِرِ وَ لَا الْقَاتِلِ
And they, Talha and Al-Zubeyr were from the first ones to enter into the allegiance, and the ones necessitating (others) for it, then from the inciters upon breaking it secondly and repealing it. They brought out Ayesha and a group of the ones who had responded to them, and they went out to Al-Basra and they established to Ali-asws the ropes of assassinations, and they rallied their obedient ones against him-asws, from the spearmen and the archers, manifesting the demand for the blood of Usman, along with their knowledge in the hidden that Ali-asws wasn’t with the matter, nor the killer.
وَ مِنَ الْعَجَبِ أَنَّ عَائِشَةَ حَرَّضَتِ النَّاسَ عَلَى قَتْلِ عُثْمَانَ بِالْمَدِينَةِ وَ قَالَتِ اقْتُلُوا نَعْثَلًا قَتَلَ اللَّهُ نَعْثَلًا فَلَقَدْ أَبْلَى سُنَّةَ رَسُولِ اللَّهِ وَ هَذِهِ ثِيَابُهُ لَمْ تَبْلَ
And from the strangeness is that Ayesha had instigated the people upon killing Usman at Al-Medina, and she had said, ‘Kill No’sal! May Allah-azwj Kill No’sal, for he has decayed the Sunnah of Rasool-Allah-azwj and here is his-saww cloth (shirt), not having decayed yet!’
وَ خَرَجَتْ إِلَى مَكَّةَ وَ قُتِلَ عُثْمَانُ وَ عَادَتْ إِلَى بَعْضِ الطَّرِيقِ فَسَمِعَتْ بِقَتْلِهِ وَ أَنَّهُمْ بَايَعُوا عَلِيّاً فَوَرِمَ أَنْفُهَا وَ عَادَتْ وَ قَالَتْ لَأُطَالِبَنَّ بِدَمِهِ فَقِيلَ لَهَا يَا أُمَّ الْمُؤْمِنِينَ أَنْتِ أَمَرْتِ بِقَتْلِهِ وَ تَقُولِينَ هَذَا قَالَتْ لَمْ يَقْتُلُوهُ حَيْثُ قُلْتُ وَ تَرَكُوهُ حَتَّى تَابَ وَ عَادَ كَالسَّبِيكَةِ مِنَ الْفِضَّةِ وَ قَتَلُوهُ
And she went out to Makkah, and Usman was killed, and she returned to one of the roads and heard of his being killed, and that they had pledged allegiance to Ali-asws. Her nose was rubbed, and she returned and said, ‘I will seek his blood’. It was said to her, ‘O mother of the believers! You had instructed with his killing (before) and you are saying this (now)?’ She said, ‘They did not kill him when I said so, and they left him until he had repented, and returned to be like the ingot of silver (pure of sins), and (then) they killed him’.
وَ خَرَجَ طَلْحَةُ وَ الزُّبَيْرُ مِنَ الْمَدِينَةِ عَلَى خُفْيَةٍ وَ وَصَلَا إِلَيْهَا بِمَكَّةَ وَ أَخْرَجَاهَا إِلَى الْبَصْرَةِ وَ رَحَلَ عَلِيٌّ ع مِنَ الْمَدِينَةِ يَطْلُبُهُمْ فَلَمَّا قَرُبَ مِنَ الْبَصْرَةِ كَتَبَ إِلَى طَلْحَةَ وَ الزُّبَيْرِ أَمَّا بَعْدُ فَقَدْ عَلِمْتُمَا أَنِّي لَمْ أُرِدِ النَّاسَ حَتَّى أَرَادُونِي وَ لَمْ أُبَايِعْهُمْ حَتَّى أَكْرَهُونِي وَ أَنْتُمَا مِمَّنْ أَرَادُوا بَيْعَتِي وَ بَايَعُوا
And Talha and Al-Zubeyr went out from Al-Medina covertly and connected with her at Makkah, and they brought her out to Al-Basra, and Ali-asws departed from Al-Medina seeking them. When he-asws was near from Al-Basra, he-asws wrote to Talha and Al-Zubeyr: ‘As for after, You have both known that I-asws did not want the people until they wanted me-asws, and I-asws did not take their allegiances until they forced me-asws, and you two are from the ones who wanted to pledge allegiance to me, and they (people) pledged.
وَ لَمْ تُبَايِعَا لِسُلْطَانٍ غَالِبٍ وَ لَا لِعَرَضٍ [غَرَضٍ] حَاضِرٍ فَإِنْ كُنْتُمَا بَايَعْتُمَا طَائِعَيْنِ فَتُوبَا إِلَى اللَّهِ عَزَّ وَ جَلَّ عَمَّا أَنْتُمَا عَلَيْهِ وَ إِنْ كُنْتُمَا بَايَعْتُمَا مُكْرَهَيْنِ فَقَدْ جَعَلْتُمَا السَّبِيلَ عَلَيْكُمَا بِإِظْهَارِكُمَا الطَّاعَةَ وَ إِسْرَارِكُمَا الْمَعْصِيَةَ
And you two did not pledge to an overcoming ruler nor for a current purpose. So, if you two had pledged to be willingly, then repent to Allah-azwj Mighty and Majestic from what you are upon, and if you had pledged to be unwillingly, then you have made the way to be against you both by your manifest the obedience and your persistence to the disobedience.
وَ أَنْتَ يَا زُبَيْرُ فَارِسُ قُرَيْشٍ وَ أَنْتَ يَا طَلْحَةُ شَيْخُ الْمُهَاجِرِينَ وَ دَفْعُكُمَا هَذَا الْأَمْرَ قَبْلَ أَنْ تَدْخُلَا فِيهِ كَانَ أَوْسَعَ لَكُمَا مِنْ خُرُوجِكُمَا مِنْهُ بَعْدَ إِقْرَارِكُمَا بِهِ وَ أَمَّا قَوْلُكُمَا إِنِّي قَتَلْتُ عُثْمَانَ بْنَ عَفَّانَ فَبَيْنِي وَ بَيْنَكُمَا مَنْ تَخَلَّفَ عَنِّي وَ عَنْكُمَا مِنْ أَهْلِ الْمَدِينَةِ ثُمَّ يُلْزَمُ كُلُّ امْرِئٍ بِقَدْرِ مَا احْتَمَلَ
And you, O Zubeyr, are a horseman of Quraysh, and you Talha, are an elder of the Emigrants, and your pushing away this matter before you entered into it would have been more capacious for you than your exiting from it after having acknowledged with it. And as for your word (alleging) that I-asws killed Usman Bin Affan, so between me-asws and you two are the ones from the people of Al-Medina who stayed behind from me-asws and you, then each person should be reckoned with what he has borne (involved with).
وَ هَؤُلَاءِ بَنُو عُثْمَانَ إِنْ قُتِلَ مَظْلُوماً كَمَا تَقُولَانِ أَوْلِيَاؤُهُ وَ أَنْتُمَا رَجُلَانِ مِنَ الْمُهَاجِرِينَ وَ قَدْ بَايَعْتُمَانِي وَ نَقَضْتُمَا بَيْعَتِي وَ أَخْرَجْتُمَا أُمَّكُمَا مِنْ بَيْتِهَا الَّذِي أَمَرَ اللَّهُ أَنْ تَقِرَّ فِيهِ وَ اللَّهُ حَسِيبُكُمَا وَ السَّلَامُ
And these here are the sons of Usman. If he was killed unjustly just as you two are saying, they are his guardians and you are men from the Emigrants, and you have pledged allegiance to me-asws and you broke my-asws allegiance, and you brought out your mother (Ayesha) from her house which Allah-azwj had Commanded that she dwells in, and Allah-azwj will be your Reckoner. And the greetings’.
وَ كَتَبَ إِلَى عَائِشَةَ أَمَّا بَعْدُ فَإِنَّكِ خَرَجْتِ مِنْ بَيْتِكِ عَاصِيَةً لِلَّهِ تَعَالَى وَ لِرَسُولِهِ تَطْلُبِينَ أَمْراً كَانَ عَنْكِ مَوْضُوعاً ثُمَّ تَزْعُمِينَ أَنَّكِ تُرِيدِينَ الْإِصْلَاحَ بَيْنَ النَّاسِ فَخَبِّرِينِي مَا لِلنِّسَاءِ وَ قَوْدِ الْعَسَاكِرِ وَ زَعَمْتِ أَنَّكِ طَالِبَةٌ بِدَمِ عُثْمَانَ وَ عُثْمَانُ رَجُلٌ مِنْ بَنِي أُمَيَّةَ وَ أَنْتِ امْرَأَةٌ مِنْ بَنِي تَيْمِ بْنِ مُرَّةَ
And he-asws wrote to Ayesha: ‘As for after (Praising to Allah-azwj), you have come out from your house is disobedience to Allah-azwj and to His-azwj Rasool-saww, seeking a matter (killing of Usman) which happened in a place away from you, then you are claiming that you want the reconciliation between the people. Inform me-asws, what is for the women and guiding the soldiers? And you are claiming that you are seeking the blood of Usman, and Usman is a man from the clan of Umayya, and you are a woman from the clan of Taym Bin Murrah.
وَ لَعَمْرِي إِنَّ الَّذِي عَرَضَكِ لِلْبَلَاءِ وَ حَمَلَكِ عَلَى الْمَعْصِيَةِ لَأَعْظَمُ إِلَيْكِ ذَنْباً مِنْ قَتَلَةِ عُثْمَانَ وَ مَا غَضِبْتِ حَتَّى أَغْضَبْتِ وَ لَا هِجْتِ حَتَّى هَيَّجْتِ فَاتَّقِي اللَّهَ يَا عَائِشَةُ وَ ارْجِعِي إِلَى مَنْزِلِكِ وَ أَسْبِلِي عَلَيْكِ سِتْرَكِ وَ السَّلَامُ
And by my-asws life! The one who exposed you to the affliction and carried you upon the disobedience is of a greater sins to you than killing of Usman, and you did not get angry until you were made to be angry, nor did you rage until you were instigated. Therefore, fear Allah-azwj, O Ayesha, and return to your house, and cover your veil upon you. And the greetings’’.
فَجَاءَ الْجَوَابُ إِلَيْهِ يَا ابْنَ أَبِي طَالِبٍ جَلَّ الْأَمْرُ عَنِ الْعِتَابِ وَ لَنْ نَدْخُلَ فِي طَاعَتِكَ أَبَداً فَاقْضِ ما أَنْتَ قاضٍ وَ السَّلَامُ.
The answer came to him-asws, ‘O son-asws of Abu Talib-asws! The matter is clear from the reproach, and we will never enter into your-asws obedience, ever, so decide whatever you want to decide. And the greetings’’.[115]
104- فر، تفسير فرات بن إبراهيم الْحَسَنُ بْنُ مُحَمَّدٍ مُعَنْعَناً عَنْ أَبِي الطُّفَيْلِ رَضِيَ اللَّهُ عَنْهُ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ عَلِمَ الْمَحْفُوظُونَ مِنْ أَصْحَابِ مُحَمَّدٍ ص وَ عَائِشَةُ بِنْتُ أَبِي بَكْرٍ أَنَّ أَصْحَابَ الْجَمَلِ وَ أَصْحَابَ النَّهْرَوَانِ مَلْعُونُونَ عَلَى لِسَانِ النَّبِيِّ ص وَ لا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِياطِ.
Tafseer Furat Bin Ibrahim – Al Hassan Bin Muhammad, transmitting from Abu Al Tufayl who said,
‘I heard Amir Al-Momineen Ali-asws Bin Abu Talib-asws saying: ‘The memorisers (of the Quran) from the companions of Muhammad-saww, and Ayesha Bint Abu Bakr know that the companions of the camel and the companions of Al-Naharwan are accursed upon the tongue of the Prophet-saww: nor would they be entering the Paradise until the camel penetrates the eye of the needle; [7:40]’’.[116]
105- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَلَامِ بْنِ عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَلَامِ بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ وَ قَدْ سَمِعْتُهُ عَنْهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَعَثَ طَلْحَةُ وَ الزُّبَيْرُ رَجُلًا مِنْ عَبْدِ الْقَيْسِ يُقَالُ لَهُ خِدَاشٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَالا لَهُ إِنَّا نَبْعَثُكَ إِلَى رَجُلٍ طَالَمَا كُنَّا نَعْرِفُهُ وَ أَهْلَ بَيْتِهِ بِالسِّحْرِ وَ الْكِهَانَةِ وَ أَنْتَ أَوْثَقُ مَنْ بِحَضْرَتِنَا مِنْ أَنْفُسِنَا مِنْ أَنْ تَمْتَنِعَ مِنْ ذَلِكَ مِنْهُ وَ أَنْ تُحَاجَّهُ لَنَا حَتَّى تَقِفَهُ [تَفَقَّهَ] عَلَى أَمْرٍ مَعْلُومٍ
(The book) ‘Al-Kafi’ – Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Mahboub, from Salam Bin Abdullah and Muhammad Bin Al Hassan and Ali Bin Muhammad, from Sahl bin Ziyad and Abu Ali Al Ashary, from Muhammad Bin Hassan, altogether from Muhammad Bin Ali, from Ali Bin Asbat, from Salam Bin Abdullah Al Hashimy who said, ‘Muhammad Bin Ali Said, and he had heard it from him,
‘From Abu Abdullah-asws having said: ‘Talha and Al-Zubeyr sent a man from (the Clan of) Abdul Qays, called Khidash, to Amir Al-Momineen-asws, and they both said to him, ‘We are sending you to a tall (Amir Al-Momineen-asws was as tall as Rasool-Allah-saww) man whom we recognise him-asws and his-asws family with the sorcery and the soothsaying, and you are the most reliable of the ones in our presence from ourselves to refrain from that, and that you should argue (against) him-asws from us until you pause upon a known matter.
وَ اعْلَمْ أَنَّهُ أَعْظَمُ النَّاسِ دَعْوًى فَلَا يَكْسِرَنَّكَ ذَلِكَ عَنْهُ وَ مِنَ الْأَبْوَابِ الَّتِي يَخْدَعُ النَّاسَ بِهَا الطَّعَامُ وَ الشَّرَابُ وَ الْعَسَلُ وَ الدُّهْنُ وَ أَنْ يُخَالِيَ الرَّجُلَ فَلَا تَأْكُلْ لَهُ طَعَاماً وَ لَا تَشْرَبْ لَهُ شَرَاباً وَ لَا تَمَسَّ لَهُ عَسَلًا وَ لَا دُهْناً وَ لَا تَخْلُ مَعَهُ وَ احْذَرْ هَذَا كُلَّهُ مِنْهُ وَ انْطَلِقْ عَلَى بَرَكَةِ اللَّهِ
And know, he-asws is the greatest of the people in claims, therefore that should not break you from him-asws; and from the doors (ways) with which he-asws deceives the people with, are the food and the drinks, and the honey, and the oils, and that he-asws isolates with the man. Therefore you should neither eat any food of his-asws nor drink any drink of his-asws, and do not touch any honey of his-asws, nor oil, nor be alone with him-asws, and be cautious of all of this from him-asws, and go upon the Blessings of Allah-azwj.
فَإِذَا رَأَيْتَهُ فَاقْرَأْ آيَةَ السُّخْرَةِ وَ تَعَوَّذْ بِاللَّهِ مِنْ كَيْدِهِ وَ كَيْدِ الشَّيْطَانِ فَإِذَا جَلَسْتَ إِلَيْهِ فَلَا تُمَكِّنْهُ مِنْ بَصَرِكَ كُلِّهِ وَ لَا تَسْتَأْنِسْ بِهِ ثُمَّ قُلْ لَهُ إِنَّ أَخَوَيْكَ فِي الدِّينِ وَ ابْنَيْ عَمَّيْكَ يُنَاشِدَانِكَ الْقَطِيعَةَ وَ يَقُولَانِ لَكَ أَ مَا تَعْلَمُ أَنَّا تَرَكْنَا النَّاسَ لَكَ وَ خَالَفْنَا عَشَائِرَنَا فِيكَ مُنْذُ قَبَضَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ص فَلَمَّا نِلْتَ أَدْنَى مَنَالٍ ضَيَّعْتَ حُرْمَتَنَا وَ قَطَعْتَ رَجَاءَنَا
Therefore when you see him-asws, so recite Ayat Al-Sakhra (7:54) and you should seek Refuge with Allah-azwj from his-asws plots and the plots of the Satan-la. So when you sit with him-asws, so do not enable him-asws from your vision, all of it, (do not make as eye contact), nor be comfortable with him-asws, then say to him-asws that your brothers in the Religion and the two sons of your uncle among the relatives are both adjuring you-asws of the cutting-off and are both saying to you-asws, ‘Do you-asws not know that we have both left the people for you-asws and we opposed our clans regarding you-asws since Allah-azwj Mighty and Majestic Captured (the soul of) Muhammad-saww? When you-asws attained the lowest of the achievements you-asws wasted our sanctities and cut off our hopes.
ثُمَّ قَدْ رَأَيْتَ أَفْعَالَنَا فِيكَ وَ قُدْرَتَنَا عَلَى النَّأْيِ عَنْكَ وَ سَعَةِ الْبِلَادِ دُونَكَ وَ أَنَّ مَنْ كَانَ يَصْرِفُكَ عَنَّا وَ عَنْ صِلَتِنَا كَانَ أَقَلَّ لَكَ نَفْعاً وَ أَضْعَفَ عَنْكَ دَفْعاً مِنَّا وَ قَدْ وَضَحَ الصُّبْحُ لِذِي عَيْنَيْنِ وَ قَدْ بَلَغَنَا عَنْكَ انْتِهَاكٌ لَنَا وَ دُعَاءٌ عَلَيْنَا فَمَا الَّذِي يَحْمِلُكَ عَلَى ذَلِكَ فَقَدْ كُنَّا نَرَى أَنَّكَ أَشْجَعُ فُرْسَانِ الْعَرَبِ أَ تَتَّخِذُ اللَّعْنَ لَنَا دِيناً وَ تَرَى أَنَّ ذَلِكَ يَكْسِرُنَا عَنْكَ
Then you-asws have seen our deeds regarding you-asws, and our abilities upon the distancing from you-asws and capacity of the land (acquiring vast land) without you-asws, and that the one who has taken you-asws away from us and from our help is less for you-asws in benefit and weaker in defending you-asws than we are, and the morning has clarified to the two eyes. And there has reached us from you-asws, your-asws violations to us and your-asws supplicating against us. What is that which carried you-asws upon that, for we have seen that you-asws are the bravest of the horsemen of the Arabs. Are you taking cursing us as a Religion, and are you-asws viewing that, that would break us from you-asws?’
فَلَمَّا أَتَى خِدَاشٌ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ صَنَعَ مَا أَمَرَاهُ فَلَمَّا نَظَرَ إِلَيْهِ عَلِيٌّ ع وَ هُوَ يُنَاجِي نَفْسَهُ ضَحِكَ وَ قَالَ هَاهُنَا يَا أَبَا عَبْدِ قَيْسٍ وَ أَشَارَ لَهُ إِلَى مَجْلِسٍ قَرِيبٍ مِنْهُ فَقَالَ مَا أَوْسَعَ الْمَكَانَ أُرِيدُ أَنْ أُؤَدِّيَ إِلَيْكَ رِسَالَةً قَالَ بَلْ تَطْعَمُ وَ تَشْرَبُ وَ تُخَلِّي ثِيَابَكَ وَ تَدَّهِنُ ثُمَّ تُؤَدِّي رِسَالَتَكَ قُمْ يَا قَنْبَرُ فَأَنْزِلْهُ قَالَ مَا بِي إِلَى شَيْءٍ مِمَّا ذَكَرْتَ حَاجَةٌ قَالَ فَأَخْلُو بِكَ قَالَ كُلُّ سِرٍّ لِي عَلَانِيَةٌ
When Khidash came over to Amir Al-Momineen-asws, he did what the two had instructed him with. When Ali-asws looked at him, and he was whispering to himself, he-asws laughed and said: ‘Over here, O brother (of the Clan of) Abd Qays!’, and he-asws gestured to him to a seat near to him-asws. He said, ‘The place is wide enough, I want to deliver a message to you-asws’. He-asws said: But, eat and drink and loosen your clothes and apply oil, then deliver your message. Stand, O Qanbar, and lodge him!’ He said, ‘And there is no need with me to anything from what you-asws mentioned’. He-asws said: ‘I-asws shall be alone with you’. He said, ‘Every secret is public to me’.
قَالَ فَأَنْشُدُكَ اللَّهَ الَّذِي هُوَ أَقْرَبُ إِلَيْكَ مِنْ نَفْسِكَ الْحَائِلُ بَيْنَكَ وَ بَيْنَ قَلْبِكَ الَّذِي يَعْلَمُ خائِنَةَ الْأَعْيُنِ وَ ما تُخْفِي الصُّدُورُ أَ تَقَدَّمَ لَكَ الزُّبَيْرُ بِمَا عَرَضْتُ عَلَيْكَ قَالَ اللَّهُمَّ نَعَمْ
He-asws said: ‘I adjure you with Allah-azwj Who is closer to you than yourself as a barrier between you and your heart. The One-azwj Who Knows the deception of the eyes and what the chests conceal. Did Al-Zubeyr come to you with what you I-asws presented to you?’ He said, ‘O Allah-azwj, yes’.
قَالَ لَوْ كَتَمْتَ بَعْدَ مَا سَأَلْتُكَ مَا ارْتَدَّ إِلَيْكَ طَرْفُكَ فَأَنْشُدُكَ اللَّهَ هَلْ عَلَّمَكَ كَلَاماً تَقُولُهُ إِذَا أَتَيْتَنِي قَالَ اللَّهُمَّ نَعَمْ قَالَ عَلِيٌّ ع آيَةَ السُّخْرَةِ قَالَ نَعَمْ
He-asws said: ‘If you had concealed after my-asws asking you, your eyesight would not have returned to you. I-asws adjure you with Allah-azwj! Did he teach you ‘word’ you should be saying when you end up to me-asws?’ He said, ‘O Allah-azwj, yes’. Ali-asws said: ‘Ayat Al-Sakhra (7:54)?’ He said, ‘Yes’.
قَالَ فَاقْرَأْهَا فَقَرَأَهَا وَ جَعَلَ عَلِيٌّ ع يُكَرِّرُهَا عَلَيْهِ وَ يُرَدِّدُهَا وَ يَفْتَحُ عَلَيْهِ إِذَا أَخْطَأَ حَتَّى إِذَا قَرَأَهَا سَبْعِينَ مَرَّةً قَالَ الرَّجُلُ مَا يَرَى أَمِيرُ الْمُؤْمِنِينَ ع أَمْرَهُ بِتَرَدُّدِهَا سَبْعِينَ مَرَّةً
He-asws said: ‘Recite it’. He recited it and Ali-asws went on repeating it, and making him repeating it, and correcting upon him when he erred, until when he had recited it seventy times, the man said, ‘What is the reason of Amir Al-Momineen-asws instructing him with repeating it seventy times?’
قَالَ لَهُ أَ تَجِدُ قَلْبَكَ اطْمَأَنَّ قَالَ إِي وَ الَّذِي نَفْسِي بِيَدِهِ قَالَ فَمَا قَالا لَكَ فَأَخْبَرَهُ
Then he-asws said to him: ‘Does your heart find the comfort?’ He said, ‘Yes, by the One-azwj in Whose Hand is my soul’. He-asws said: ‘So what did they both say to you?’ He informed him-asws.
فَقَالَ قُلْ لَهُمَا كَفَى بِمَنْطِقِكُمَا حُجَّةً عَلَيْكُمَا وَ لَكِنَ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ* زَعَمْتُمَا أَنَّكُمَا أَخَوَايَ فِي الدِّينِ وَ ابْنَا عَمِّي فِي النَّسَبِ أَمَّا النَّسَبُ فَلَا أُنْكِرُهُ وَ إِنْ كَانَ النَّسَبُ مَقْطُوعاً إِلَّا مَا وَصَلَهُ اللَّهُ بِالْإِسْلَامِ
He-asws said to him: ‘Say to both of them, ‘Both your speeches suffice as a proof against you, but Allah-azwj does not Guide the unjust people. You are both claiming that you are my-asws brethren in the Religion and sons of my-asws uncle regarding the lineage. As for the lineage, so I-asws cannot deny it and even though the lineage was cut-off, except what Allah-azwj has Linked it with Al-Islam.
وَ أَمَّا قَوْلُكُمَا إِنَّكُمَا أَخَوَايَ فَإِنْ كُنْتُمَا صَادِقَيْنِ فَقَدْ فَارَقْتُمَا كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ عَصَيْتُمَا أَمْرَهُ بِأَفْعَالِكُمَا فِي أَخِيكُمَا فِي الدِّينِ وَ إِلَّا فَقَدْ كَذَبْتُمَا وَ افْتَرَيْتُمَا بِادِّعَائِكُمَا أَنَّكُمَا أَخَوَايَ فِي الدِّينِ
And as for your words that you are my-asws brothers in Religion, so if you are truthful, it was the Book of Allah-azwj Mighty and Majestic which the two of you separated from and you disobeyed His-azwj Command by your deeds regarding your brother-asws in the Religion or else so you have both lied and forged by your claims that you are my-asws brothers in the Religion.
وَ أَمَّا مُفَارَقَتُكُمَا النَّاسَ مُنْذُ قَبَضَ اللَّهُ مُحَمَّداً فَإِنْ كُنْتُمَا فَارَقْتُمَاهُمْ بِحَقٍّ فَقَدْ نَقَضْتُمَا ذَلِكَ الْحَقَّ بِفِرَاقِكُمَا إِيَّايَ أَخِيراً وَ إِنْ فَارَقْتُمَاهُمْ بِبَاطِلٍ فَقَدْ وَقَعَ إِثْمُ ذَلِكَ الْبَاطِلِ عَلَيْكُمَا مَعَ الْحَدَثِ الَّذِي أَحْدَثْتُمَا مَعَ أَنَّ صَفْقَتَكُمَا بِمُفَارَقَتِكُمَا النَّاسَ لَمْ يَكُنْ إِلَّا لِطَمَعِ الدُّنْيَا زَعَمْتُمَا وَ ذَلِكَ قَوْلُكُمَا قَطَعْتَ رَجَاءَنَا لَا تَعِيبَانِ بِحَمْدِ اللَّهِ عَلَيَّ مِنْ دِينِي شَيْئاً
And as for your separating from the people since Allah-azwj Captured (the soul of ) Muhammad-saww, so if your separation was with Truth, so you have both broken that Truth by separating from me-asws later one, and if your separation from them was with falsehood, so the sin of that falsehood has occurred upon you both, along with the new events which you two invented, along with that your dealing with your separation from the people did not happen except due to the greed of the world which you both desired, and these are your words, ‘You-asws cut-off our hopes’, not faulting me of anything from my-asws Religion, by the Praise of Allah-azwj.
وَ أَمَّا الَّذِي صَرَفَنِي عَنْ صِلَتِكُمَا فَالَّذِي صَرَفَكُمَا عَنِ الْحَقِّ وَ حَمَلَكُمَا عَلَى خَلْعِهِ مِنْ رِقَابِكُمَا كَمَا يَخْلَعُ الْحَرُونُ لِجَامَهُ وَ هُوَ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئاً فَلَا تَقُولَا هُوَ أَقَلُّ نَفْعاً وَ أَضْعَفُ دَفْعاً فَتَسْتَحِقَّا اسْمَ الشِّرْكِ مَعَ النِّفَاقِ
And as for that which turned me-asws from maintaining relationships with you two, so it is that which turned you from the Truth and carried you upon loosening from your reins just as the stubborn animal loosens its reins. And He-azwj is my-asws Lord-azwj. I-asws do not associate anything with Him-asws, therefore do not be saying, ‘He-asws is of less benefits and weaker in defence’, for you would be deserving of the label of Shirk (Association with Allah-azwj) and along with the (label of) hypocrisy.
وَ أَمَّا قَوْلُكُمَا إِنِّي أَشْجَعُ فُرْسَانِ الْعَرَبِ وَ هَرَبُكُمَا مِنْ لَعْنِي وَ دُعَائِي فَإِنَّ لِكُلِّ مَوْقِفٍ عَمَلًا إِذَا اخْتَلَفَتِ الْأَسِنَّةُ وَ مَاجَتْ لُبُودُ الْخَيْلِ وَ مَلَأَ سَحْرَاكُمَا أَجْوَافَكُمَا فَثَمَّ يَكْفِينِيَ اللَّهُ بِكَمَالِ الْقَلْبِ
And as for your words that I-asws am the bravest of the horsemen of the Arabs and your fleeing from my-asws curse and my-asws supplication, so for every stance there is a deed. When the spears clash and the manes of the cavalry horses toss about and your chests fill up with your fears, so that is when Allah-azwj Suffices me-asws with the perfection of the heart.
وَ أَمَّا إِذَا أَبَيْتُمَا بِأَنِّي أَدْعُو اللَّهَ فَلَا تَجْزَعَا مِنْ أَنْ يَدْعُوَ عَلَيْكُمَا رَجُلٌ سَاحِرٌ مِنْ قَوْمٍ سَحَرَةٍ زَعَمْتُمَا ثُمَّ قَالَ اللَّهُمَّ أَقْعِصِ الزُّبَيْرَ شَرَّ قِتْلَةٍ وَ اسْفِكْ دَمَهُ عَلَى ضَلَالَةٍ وَ عَرِّفْ طَلْحَةَ الْمَذَلَّةَ وَ ادَّخِرْ لَهُمَا فِي الْآخِرَةِ شَرّاً مِنْ ذَلِكَ إِنْ كَانَا ظَلَمَانِي وَ افْتَرَيَا عَلَيَّ وَ كَتَمَا شَهَادَتَهُمَا وَ عَصَيَانِي وَ عَصَيَا رَسُولَكَ فِيَّ قُلْ آمِينَ قَالَ خِدَاشٌ آمِينَ
And as for when you two disdained me-asws from supplicating to Allah-azwj, so you should not be panicking if a sorcerer man were to supplicate against you from the people of the sorcery which you two are claiming as. O Allah-azwj! Chastise Al-Zubeyr with the most evil of killings and Shed his blood upon straying, and Make Talha to know the disgrace, and Hoard for the two of them in the Hereafter more evil than that, if they have both oppressed me-asws and forged upon me-asws, and concealed their testimonies, and disobeyed You-azwj and disobeyed Your-azwj Rasool-saww regarding me-asws!. Say Ameen!’ Khidash said, ‘Ameen!’.
ثُمَّ قَالَ خِدَاشٌ لِنَفْسِهِ وَ اللَّهِ مَا رَأَيْتُ لِحْيَةً قَطُّ أَبْيَنَ خَطَأً مِنْكَ حَامِلَ حُجَّةٍ يَنْقُضُ بَعْضُهَا بَعْضاً لَمْ يَجْعَلِ اللَّهُ لَهَا سَمَاكاً أَنَا أَبْرَأُ إِلَى اللَّهِ مِنْهُمَا
Then Khidash said to himself, ‘By Allah-azwj! I have not seen a beard (bearded man) at all with clearer censures than you-asws, bearing arguments, parts of which break the other parts. Allah-azwj has not Made greed to be in it. By Allah-azwj , I hereby disavow from both of them’.
ثُمَّ قَالَ عَلِيٌّ ع ارْجِعْ إِلَيْهِمَا وَ أَعْلِمْهُمَا مَا قُلْتُ قَالَ لَا وَ اللَّهِ حَتَّى تَسْأَلَ اللَّهَ أَنْ يَرُدَّنِي إِلَيْكَ عَاجِلًا وَ أَنْ يُوَفِّقَنِي لِرِضَاهُ فِيكَ فَفَعَلَ فَلَمْ يَلْبَثْ أَنِ انْصَرَفَ وَ قُتِلَ مَعَهُ يَوْمَ الْجَمَلِ رَحِمَهُ اللَّهُ.
Ali-asws said: ‘Return to them and let them know of what you said’. He said, ‘No, by Allah-azwj, not until you-asws ask Allah-azwj that he return me back to you-asws quickly and that He-azwj should Incline me to His-azwj Pleasure regarding you-asws’. He-asws did, and it was not long before he left and was killed with him-asws (fighting against his-asws enemies) on the Day of the Camel (the battle of Al-Basra). May Allah-azwj have Mercy on him’’.[117]
106- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ع يُرِيدُ الْبَصْرَةَ نَزَلَ بِالرَّبَذَةِ فَأَتَاهُ رَجُلٌ مِنْ مُحَارِبٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي تَحَمَّلْتُ فِي قَوْمِي حَمَالَةً وَ إِنِّي سَأَلْتُ فِي طَوَائِفَ مِنْهُمُ الْمُوَاسَاةَ وَ الْمَعُونَةَ فَسَبَقَتْ إِلَيَّ أَلْسِنَتُهُمْ بِالنَّكَدِ فَمُرْهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ بِمَعُونَتِي وَ حُثَّهُمْ عَلَى مُوَاسَاتِي فَقَالَ أَيْنَ هُمْ فَقَالَ هَؤُلَاءِ فَرِيقٌ مِنْهُمْ حَيْثُ تَرَى
(The book) ‘Al Kafi’ – Ali, from his father, from one of his companions, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘When Amir Al-Momineen-asws went out intending Basra (the battle of the Camel), he-asws encamped at Al-Rabza. A man from the fighters came over to him-asws, and he said, ‘O Amir Al-Momineen-asws! I bore the burdens (responsibilities) of my people and I asked among their groups for the sympathy and the assistance but their tongues preceded to me with the temper. Order them, O Amir Al-Momineen-asws for assisting me and urge them upon sympathising with me’. He-asws said: ‘Where are they?’ He said, ‘There, a group of them is where you-asws see’.
قَالَ فَنَصَّ رَاحِلَتَهُ فَادَّلَّفَتْ كَأَنَّهَا ظَلِيمٌ فَأَدْلَفَ بَعْضَ أَصْحَابِهِ فِي طَلَبِهَا فَلَأْياً بِلَأْيٍ مَا لُحِقَتْ فَانْتَهَى إِلَى الْقَوْمِ فَسَلَّمَ عَلَيْهِمْ وَ سَأَلَهُمْ مَا يَمْنَعُهُمْ مِنْ مُوَاسَاةِ صَاحِبِهِمْ فَشَكَوْهُ وَ شَكَاهُمْ
He spurred on his riding animal and galloped it as if it was a male ostrich, and some of his-asws companions galloped (their animals) in seeking it (his-asws ride) in hot pursuit but could not catch up. He-asws ended up to the group of people and greeted them and asked them what prevent them from sympathising with their companion. They complained about him, and he complained about them.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَصَلَ امْرُؤٌ عَشِيرَتَهُ فَإِنَّهُمْ أَوْلَى بِبِرِّهِ وَ ذَاتِ يَدِهِ وَ وَصَلَتِ الْعَشِيرَةُ أَخَاهَا إِنْ عَثَرَ بِهِ دَهْرٌ وَ أَدْبَرَتْ عَنْهُ دُنْيَا فَإِنَّ الْمُتَوَاصِلِينَ الْمُتَبَاذِلِينَ مَأْجُورُونَ وَ إِنَّ الْمُتَقَاطِعِينَ الْمُتَدَابِرِينَ مَوْزُورُونَ قَالَ ثُمَّ بَعَثَ رَاحِلَتَهُ وَ قَالَ حَلْ [خَلِ].
Amir Al-Momineen-asws said: ‘A person should help his clan, for they are closest with the righteousness, and that is in his hands, and the clan should help its brother if the time is hard with him and the world turns away from him. The maintainers of the relationships, the helpers would be Recompensed, and that the cutters-off of relationships, the ones who turn around would be burdened (with sins)’. Then he-asws went away with his-asws riding animal and said: ‘Resolved’’.[118]
107- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْعَقَبِيِّ رَفَعَهُ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ آدَمَ لَمْ يَلِدْ عَبْداً وَ لَا أَمَةً وَ إِنَّ النَّاسَ كُلَّهُمْ أَحْرَارٌ وَ لَكِنَّ اللَّهَ خَوَّلَ بَعْضَكُمْ بَعْضاً فَمَنْ كَانَ لَهُ بَلَاءٌ فَصَبَرَ فِي الْخَيْرِ فَلَا يَمُنَّ بِهِ عَلَى اللَّهِ جَلَّ وَ عَزَّ
(The book) ‘Al Kafi’ – A number from our companions, from Sahl Bin Zyad, from Yaqoub Bin Yazeed, from Muhammad Bin Ja’far Al-Aqabayy with an unbroken chain said:
‘Amir Al-Momineen-asws gave a sermon, so he-asws Praised Allah-azwj and Extolled Him-azwj, then said: ‘O you people! Surely, Adam-as did not give birth to a slave or a bondmaid, and that all of the people are free, but Allah-azwj Made some to be in authority over the others. The one who had an affliction and he bore it patiently in goodness so he should not consider by it as a favour to Allah-azwj Majestic and Mighty.
أَلَا وَ قَدْ حَضَرَ شَيْءٌ وَ نَحْنُ مُسَوُّونَ فِيهِ بَيْنَ الْأَسْوَدِ وَ الْأَحْمَرِ فَقَالَ مَرْوَانُ لِطَلْحَةَ وَ الزُّبَيْرِ مَا أَرَادَ بِهَذَا غَيْرَكُمَا
Indeed! There are things present and we have equality regarding it between the black and the red’. Marwaan said to Talha and Al-Zubeyr, ‘He-asws has not intended any by this other than the two of you’.
قَالَ فَأَعْطَى كُلَّ وَاحِدٍ ثَلَاثَةَ دَنَانِيرَ وَ أَعْطَى رَجُلًا مِنَ الْأَنْصَارِ ثَلَاثَةَ دَنَانِيرَ وَ جَاءَ بَعْدَهُ غُلَامٌ أَسْوَدُ فَأَعْطَاهُ ثَلَاثَةَ دَنَانِيرَ فَقَالَ الْأَنْصَارِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا غُلَامٌ أَعْتَقْتُهُ بِالْأَمْسِ تَجْعَلُنِي وَ إِيَّاهُ سَوَاءً فَقَالَ إِنِّي نَظَرْتُ فِي كِتَابِ اللَّهِ فَلَمْ أَجِدْ لِوُلْدِ إِسْمَاعِيلَ عَلَى وُلْدِ إِسْحَاقَ فَضْلًا.
He (the narrator) said, ‘He-asws gave each one of them three Dinars, and gave a man from the Helpers three Dinars, and afterwards a black boy came over so he-asws gave him three Dinars’. The Helper said, ‘O Amir Al-Momineen-asws, this is a slave whom I freed yesterday. You-asws have made me and him to be equals’. He-asws said: ‘I-asws looked in the Book of Allah-azwj, I-asws could not find any preference for the sons of Ismail-as over the sons of Is’haaq-as’’.[119]
108- مد، العمدة بِإِسْنَادِهِ إِلَى مُسْنَدِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ عَنْهُ عَنْ أَبِيهِ عَنْ وَكِيعٍ عَنْ سُفْيَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ حَدَّثَنِي ابْنُ عَبَّاسٍ قَالَ: أَرْسَلَنِي عَلِيٌّ إِلَى طَلْحَةَ وَ الزُّبَيْرِ يَوْمَ الْجَمَلِ قَالَ فَقُلْتُ لَهُمَا إِنَّ أَخَاكُمَا يُقْرِئُكُمَا السَّلَامَ وَ يَقُولُ لَكُمَا هَلْ وَجَدْتُمَا عَلَيَّ حَيْفاً فِي حُكْمٍ أَوْ فِي اسْتِئْثَارٍ فِي فَيْءٍ أَوْ فِي كَذَا
(The book) ‘Al Amdah’, by his chain to (the book) ‘Musnad’ of Abdullah Bin Ahmad Bin Ahmad Bin Hanbal, from his father, from Wakie, from Sufyan,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Ali-asws Bin Al-Husayn-asws who said: ‘It was narrated to me-asws by Ibn Abbas who said, ‘Ali-asws sent a message to Talha and Al-Zubeyr on the day of the camel. He-asws said: ‘I-asws said to them both: ‘Your brother conveys the greetings to you both and is saying to you: ‘Have you two (ever) found any injustice in a decision of mine-asws or in preferring myself-asws regarding war booty, or regarding such (anything else)?’
قَالَ فَقَالَ الزُّبَيْرُ لَا وَ لَا فِي وَاحِدَةٍ مِنْهُمَا وَ لَكِنْ مَعَ الْخَوْفِ شِدَّةُ الْمَطَامِعِ.
He-asws said: ‘Al-Zubeyr said, ‘No, and not in one of the two, but with the fear, is the intense greed’’.[120] (Non-Shia source)
109- مد، العمدة مِنَ الْجَمْعِ بَيْنَ الصِّحَاحِ السِّتَّةِ لِرَزِينٍ الْعَبْدَرِيِّ مِنْ مُوَطَّإِ مَالِكٍ بِإِسْنَادِهِ عَنْ أَبِي وَائِلٍ قَالَ: دَخَلَ أَبُو وَائِلٍ وَ ابْنُ مَسْعُودٍ عَلَى عَمَّارٍ حِينَ بَعَثَهُ عَلِيٌّ مَعَ الْحَسَنِ ابْنِهِ إِلَى الْكُوفَةِ يَسْتَنْفِرُهُمْ فَقَالا لَهُ مَا رَأَيْنَاكَ أَتَيْتَ أَمْراً أَكْرَهَ عِنْدَنَا مِنْ إِسْرَاعِكَ فِي هَذَا الْأَمْرِ مُنْذُ أَسْلَمْتَ
(The book) ‘Al Amdah’ – From the collection between the six correct books – Al Razeyn Al Abdary, from Mowta Malik, by his chain from Abu Wail who said,
‘Abu Wail and Ibn Masoud entered to see Ammar when Ali-asws had sent him along with his-asws son-asws Al-Hassan-asws, to Al-Kufa to mobilise them. They said to him, ‘We do not see you coming to any matter more abhorrent in our presence than your hastening regarding this matter, since you became a Muslim’.
فَقَالَ لَهُمَا عَمَّارٌ مَا رَأَيْتُ مِنْكُمَا مُنْذُ أَسْلَمْتُمَا أَمْراً أَكْرَهَ عِنْدِي مِنْ إِبْطَائِكُمَا عَنْ هَذَا الْأَمْرِ وَ كَسَاهُمَا ابْنُ مَسْعُودٍ حُلَّةً حُلَّةً.
Ammar said to them, ‘I have not seen from you since you two became Muslims, any matter more abhorrent in my presence than your delaying from this matter’. And Ibn Masoud clothed them with a garment each’’.[121]
110- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع لَمَّا أُشِيرُ عَلَيْهِ بِأَنْ لَا يَتْبَعَ طَلْحَةَ وَ الزُّبَيْرَ وَ لَا يَرْصُدَ [يُصْدِرَ] لَهُمَا الْقِتَالَ وَ اللَّهِ لَا أَكُونُ كَالضَّبُعِ تَنَامُ عَلَى طُولِ اللَّدْمِ حَتَّى يَصِلَ إِلَيْهَا طَالِبُهَا وَ يَخْتِلَهَا رَاصِدُهَا
(The book) ‘Nahj (Al Balagah)’ –
And from a speech of his-asws when it was indicated to him-asws that he-asws should not pursue Talha and Al-Zubeyr nor should he-asws issue (an order for) the fighting to them: ‘By Allah-azwj! I-asws will not become like a hyena sleeping upon the prolonged strikes until its seeker arrives to it and disrupts its watchfulness.
وَ لَكِنْ أَضْرِبُ بِالْمُقْبِلِ إِلَى الْحَقِّ الْمُدْبِرَ عَنْهُ وَ بِالسَّامِعِ الْمُطِيعِ الْعَاصِيَ الْمُرِيبَ أَبَداً حَتَّى يَأْتِيَ عَلَيَّ يَوْمِي فَوَ اللَّهِ مَا زِلْتُ مَدْفُوعاً عَنْ حَقِّي مُسْتَأْثَراً عَلَيَّ مُنْذُ قَبَضَ اللَّهُ نَبِيَّهُ ص حَتَّى يَوْمِ النَّاسِ هَذَا.
But I-asws shall strike along with the ones facing the truth against the ones turning around from it, and along with the listener, the obedient one, against the disobedient, the suspicious, forever until my-asws day (of death) comes upon me-asws. By Allah-azwj! I-asws have not ceased to be pushed away from my-asws rights, (others being) preferred over me-asws, since Allah-azwj Caused His-azwj Prophet-saww to pass away, until this day of the people’’.[122]
111- نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى طَلْحَةَ وَ الزُّبَيْرِ مَعَ عِمْرَانَ بْنِ الْحَصِينِ الْخُزَاعِيِّ ذَكَرَهُ أَبُو جَعْفَرٍ الْإِسْكَافِيُّ فِي كِتَابِ الْمَقَامَاتِ أَمَّا بَعْدُ فَقَدْ عَلِمْتُمَا وَ إِنْ كَتَمْتُمَا أَنِّي لَمْ أُرِدِ النَّاسَ حَتَّى أَرَادُونِي وَ لَمْ أُبَايِعْهُمْ حَتَّى بَايَعُونِي وَ إِنَّكُمَا مِمَّنْ أَرَادَنِي وَ بَايَعَنِي وَ إِنَّ الْعَامَّةَ لَمْ تُبَايِعْنِي لِسُلْطَانٍ غَاصِبٍ وَ لَا لِحِرْصٍ حَاضِرٍ
(The book) ‘Nahj (Al Balagah)’ – And from a letter of his-asws to Talha and Al-Zubeyr, (sent) with Imran Bin Al Haseyn Al Khuzaie. It is mentioned by Abu Ja’far Al Iskafy in the book ‘Al Maqamaat’:
‘As for after, you have both know and even though you are concealing it, I-asws did not want the people until they wanted me-asws, and I-asws did not take their allegiances until they pledged their allegiances to me-asws, and you two are from the ones who wanted me-asws and pledged allegiance to me, and the general public did not pledge allegiance to me-asws for usurping an authority nor for any present greed.
فَإِنْ كُنْتُمَا بَايَعْتُمَانِي طَائِعَيْنِ فَارْجِعَا وَ تُوبَا إِلَى اللَّهِ مِنْ قَرِيبٍ وَ إِنْ كُنْتُمَا بَايَعْتُمَانِي كَارِهَيْنِ فَقَدْ جَعَلْتُمَا لِي عَلَيْكُمَا السَّبِيلَ بِإِظْهَارِكُمَا الطَّاعَةَ وَ إِسْرَارِكُمَا الْمَعْصِيَةَ
So, if you two had pledged allegiance to me-asws willingly, then return and repent to Allah-azwj soon, and if you pledged allegiance to me-asws unwillingly, so you have made the way to be for me-asws against you both, by your manifest the obedience and your persistence on the disobedience.
وَ لَعَمْرِي مَا كُنْتُمَا بِأَحَقِّ الْمُهَاجِرِينَ بِالتَّقِيَّةِ وَ الْكِتْمَانِ وَ إِنَّ دَفْعَكُمَا هَذَا الْأَمْرَ قَبْلَ أَنْ تَدْخُلَا فِيهِ كَانَ أَوْسَعَ عَلَيْكُمَا مِنْ خُرُوجِكُمَا مِنْهُ بَعْدَ إِقْرَارِكُمَا بِهِ
And by my-asws life! You two are not more rightful than the Emigrants are with the dissimulation and the concealment, and if you had pushed away this matter before having entered into it, it would have been more capacious upon you than your exiting from it after having acknowledged with it.
وَ قَدْ زَعَمْتُمَا أَنِّي قَتَلْتُ عُثْمَانَ فَبَيْنِي وَ بَيْنَكُمَا مَنْ تَخَلَّفَ عَنِّي وَ عَنْكُمَا مِنْ أَهْلِ الْمَدِينَةِ ثُمَّ يُلْزَمُ كُلُّ امْرِئٍ بِقَدْرِ مَا احْتَمَلَ فَارْجِعَا أَيُّهَا الشَّيْخَانِ عَنْ رَأْيِكُمَا فَإِنَّ الْآنَ أَعْظَمَ أَمْرِكُمَا الْعَارُ مِنْ قَبْلِ أَنْ يَجْتَمِعَ الْعَارُ وَ النَّارُ وَ السَّلَامُ.
And you have claimed that I-asws killed Usman, then between me and you two are the ones from the people of Al-Medina who stayed back, from me-asws and from you, then each person to be necessitated in accordance to what he has borne (involved with). So, return from your doubts, O you two sheykhs, for now your affair is of great shame, before the sham the Fire are gathered (on the Day of Qiyamah). And the greetings’’.[123]
112- أَقُولُ قَالَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ النَّهْجِ قَالَ كُلُّ مَنْ صَنَّفَ مِنْ أَهْلِ السِّيَرِ وَ الْأَخْبَارِ إِنَّ عَائِشَةَ كَانَتْ مِنْ أَشَدِّ النَّاسِ عَلَى عُثْمَانَ حَتَّى إِنَّهَا أَخْرَجَتْ ثَوْباً مِنْ ثِيَابِ رَسُولِ اللَّهِ ص فَنَصَبَتْهُ فِي مَنْزِلِهَا وَ كَانَتْ تَقُولُ لِلدَّاخِلِينَ إِلَيْهَا هَذَا ثَوْبُ رَسُولِ اللَّهِ ص لَمْ يَبْلَ وَ عُثْمَانُ قَدْ أَبْلَى سُنَّتَهُ
I (Majlisi) am saying, ‘And Ibn Abi Al Hadeed has said in the commentary of Nahj (Al-Balagah), ‘Everyone from the types of the people of Seerah and the Ahadeeth has said that Ayesha was from the severest of the people against Usman to the extent that she brought out a cloth (shirt) of Rasool-Allah-saww and installed it in her house, and she was saying to the ones entering it to see her, ‘This is a cloth of Rasool-Allah-azwj not having decayed yet, and Usman has already decayed his-saww Sunnah’.
وَ قَالُوا أَوَّلُ مَنْ سَمَّى عُثْمَانَ نَعْثَلًا عَائِشَةُ و النعثل الكثير شعر اللحية و الجسد وَ كَانَتْ تَقُولُ اقْتُلُوا نَعْثَلًا قَتَلَ اللَّهُ نَعْثَلًا
And they said, ‘The first one to name Usman as ‘No’sal’ was Ayesha. And Al No’sa is one of a lot of hair of the beard and the body, and she used to say, ‘Kill No’sal! May Allah-azwj Kill No’sal’’.
وَ رَوَى الْمَدَائِنِيُّ فِي كِتَابِ الْجَمَلِ قَالَ لَمَّا قُتِلَ عُثْمَانُ كَانَتْ عَائِشَةُ بِمَكَّةَ وَ بَلَغَ قَتْلُهُ إِلَيْهَا وَ هِيَ بِشَرَافِ فَلَمْ تَشُكَّ فِي أَنَّ طَلْحَةَ صَاحِبُ الْأَمْرِ وَ قَالَتْ بُعْداً لِنَعْثَلٍ وَ سُحْقاً إِيهِ ذَا الْإِصْبَعِ إِيهِ أَبَا شِبْلٍ إِيهِ يَا ابْنَ عَمِّ لَكَأَنِّي أَنْظُرُ إِلَى إِصْبَعِهِ وَ هُوَ يُبَايِعُ لَهُ حَنُّوهَا لَا بَلْ وَ ذَعْذَعُوهَا-
And it is reported by Al-Madainy in the book ‘Al-Jamal’. He said, ‘When Usman was killed, Ayesha was at Makkah, and (news of) his killing reached her, and she was with nobles, and she was in no doubt that Talha was the master of the command (caliph), and she said, ‘Remoteness be for No’sal (Usman) and destruction. Where is that finger, O Abu Shibl, O cousin? It is as if I am looking at his fingers and he is being pledged to, and urging it’.
قَالَ وَ قَدْ كَانَ طَلْحَةُ حِينَ قُتِلَ عُثْمَانُ أَخَذَ مَفَاتِيحَ بَيْتِ الْمَالِ وَ أَخَذَ نَجَائِبَ كَانَتْ لِعُثْمَانَ فِي دَارِهِ ثُمَّ فَسَدَ أَمْرُهُ فَدَفَعَهَا إِلَى عَلِيٍّ ع
He said, ‘And Talha, when Usman was killed, had taken the keys of the public treasury, and he had seized the captains of Usman who were in his house, and handed these to Ali-asws.
وَ قَالَ أَبُو مِخْنَفٍ فِي كِتَابِهِ إِنَّ عَائِشَةَ لَمَّا بَلَغَهَا قَتْلُ عُثْمَانَ وَ هِيَ بِمَكَّةَ أَقْبَلَتْ مُسْرِعَةً وَ هِيَ تَقُولُ إِيهِ ذَا الْإِصْبَعِ لِلَّهِ أَبُوكَ أَمَا إِنَّهُمْ وَجَدُوا طَلْحَةَ وَ الزُّبَيْرَ لَهَا كُفْواً فَلَمَّا انْتَهَتْ إِلَى شَرَافِ اسْتَقْبَلَهَا عُبَيْدُ بْنُ أَبِي سَلَمَةَ فَقَالَتْ لَهُ مَا عِنْدَكَ قَالَ قُتِلَ عُثْمَانُ
And Abu Mikhnaf said in his book, ‘Ayesha, when (news of) the killing of Usman reached her, and she was at Makkah, she returned quickly and she was saying, ‘Oh the one with the fingers for Allah-azwj, is your father’. But, they had found Talha and Al-Zubeyr as matches for her. Then she ended up to the nobles, Ubeydullah Bin Abu Salama welcomed her. She said to him, ‘What (news) is with you?’ He said Usman is killed’.
قَالَتْ ثُمَّ مَا ذَا قَالَ ثُمَّ جَارَتْ بِهِمُ الْأُمُورُ إِلَى خَيْرِ مَجَارٍ بَايَعُوا عَلِيّاً فَقَالَتْ لَوَدِدْتُ أَنَّ السَّمَاءَ انْطَبَقَتْ عَلَى الْأَرْضِ إِنْ تَمَّ هَذَا انْظُرْ مَا تَقُولُ قَالَ هُوَ مَا قُلْتُ لَكِ يَا أُمَّ الْمُؤْمِنِينَ فَوَلْوَلَتْ
She said, ‘Then what?’ He said, ‘Then the matters flowed with them to goodly flow. They pledged allegiance to Ali-asws’. She said, ‘I would love it if the sky were to fall upon the earth if this is done. Look at what you are saying!’ He said, ‘It is what I said to you, O mother of the believers’. She squealed (lamented).
فَقَالَ لَهَا مَا شَأْنُكِ يَا أُمَّ الْمُؤْمِنِينَ وَ اللَّهِ مَا أَعْرِفُ بَيْنَ لَابَتَيْهَا أَحَداً أَوْلَى بِهَا مِنْهُ وَ لَا أَحَقَّ وَ لَا أَرَى لَهُ نَظِيراً فِي جَمِيعِ حَالاتِهِ فَلِمَاذَا تَكْرَهِينَ وِلَايَتَهُ قَالَ فَمَا رَدَّتْ جَوَاباً
He said to her, ‘What is your concern, O mother of the believers? By Allah! I do not know between the two sides anyone who is foremost with it than him-asws, nor more rightful, nor do I see any match for him-asws in the entirety of his situations, then what is that you are disliking of his-asws governance?’ She did not respond any answer’.
و في رواية قيس بن أبي حازم ثم ردت ركائبها إلى مكة فرأيتها في مسيرها تخاطب نفسها قتلوا ابن عفان مظلوما فقلت لها يا أم المؤمنين أ لم أسمعك آنفا تقولين أبعده الله و قد رأيتك قبل أشد الناس عليه و أقبحهم فيه قولا
And in a report of Qays Bin Abu Hazim, ‘Then she returned her rides to Makkah. I saw her in her journey addressing herself, ‘The son of Affan has been killed unjustly!’ I said to her, ‘O mother of the believers! Did I not hear you just now saying, ‘May Allah-azwj Distance him’, and I have seen you before to be the severest of the people against him, and saying ugly words regarding him?’
فقالت لقد كان ذلك و لكني نظرت في أمره فرأيتهم استتابوه حتى إذا تركوه كالفضة البيضاء أتوه صائما محرما في شهر حرام فقتلوه
She said, ‘That has happened, but I looked into his affairs and they saw him to have repented until when then had left him like the white silver (pure of sins), they came to him when he was Fasting, in Ihraam in a sacred month, and they killed him’.
قال و كتب طلحة و الزبير إلى عائشة و هي بمكة كتابا أن خذّلي الناس عن بيعة علي و أظهري الطلب بدم عثمان و حملا الكتاب مع ابن أختها عبد الله بن الزبير فلما قرأت الكتاب كاشفت و أظهرت الطلب بدم عثمان
He (the narrator) said, ‘And Talha and Al-Zubeyr wrote a letter to Ayesha, and she was at Makkah, ‘Get the people to forsake from the allegiance of Ali-asws and manifest seeking the blood of Usman’, and they sent the letter with a son of her sister Abdullah Bin Al-Zubeyr. When she read the letter, she exhibited seeking the blood of Usman’.
قال و لما عزمت عائشة على الخروج إلى البصرة طلبوا لها بعيرا أيدا يحمل هودجها فجاءهم يعلى بن أمية [منية] ببعير يسمى عسكرا و كان عظيم الخلق شديدا فلما رأته أعجبها و أنشأ الجمال يحدثها بقوته و شدته و يقول في أثناء كلامه عسكر
He (the narrator) said, ‘And when Ayesha determined upon the going out to Al-Basra, they sought a camel for her able to carry her carriage. Ya’la Bin Amiya came to them with a camel named as ‘Askara’, and it was of a large body, strong. When she saw it she was astonished, and the cameleer prosed poems narrating its strength and its largeness, and he said in his praising speech, ‘Askar’.
فلما سمعت هذه اللفظة استرجعت و قالت ردوه لا حاجة لي فيه و ذكرت حيث سئلت أن رسول الله ص ذكر لها هذا الاسم و نهاها عن ركوبه و أمرت أن يطلب لها غيره فلم يوجد لها ما يشبهه فغير لها بجلال غير جلاله و قيل لها قد أصبنا لك أعظم منه خلقا و أشد منه قوة و أتيت به فرضيت:
When she heard this word, she said, ‘We are for Allah-azwj and are returning to Him-azwj’, and she said, ‘Return it, there is no need for me regarding it’, and she remembered when she has asked Rasool-Allah-saww, he-saww had mentioned this name to her and had forbidden her from riding it, and she instructed that another one be searched for her. But they could not find it for her what would resemble it. They changed the appearance of the camel with another appearance and said to her, ‘We have found for you larger than it in physique and stronger than it in strength’, and it was brought, and she was pleased’.
قال أبو مخنف: و أرسلت إلى حفصة تسألها الخروج و المسير معها فبلغ ذلك عبد الله بن عمر فأتى أخته فعزم عليها فأقامت و حطت الرحال بعد ما همت
Abu Mikhnaf said, ‘And she sent a message to Hafsa asking her for the going out and the travelling with her. That reached Abdullah Bin Umar and he came to his sister and was determined upon her, and she stayed, and unloaded the riding camel after it had been prepared.
و كتب الأشتر من المدينة إلى عائشة و هي بمكة أما بعد فإنك ظعينة رسول الله ص و قد أمرك أن تقري في بيتك فإن فعلت فهو خير لك و إن أبيت إلا أن تأخذي منسأتك و تلقي جلبابك و تبدي للناس شعيراتك قاتلتك حتى أردك إلى بيتك و الموضع الذي يرضاه لك ربك
And (Malik e) Al-Ashtar wrote to Ayesha from Al-Medina, and she was at Makkah, ‘As for after, you are a wife of Rasool-Allah-saww and you have been Commanded that you dwell in your house. If you were to do so, it would be better for you, and if you refuse except that you will take off your scarf, and throw away your outer robe, and manifest your hair to the people, I will fight you until I return you to your house, and (to) the place which your Lord-azwj is Pleased to be for you’.
فكتبت إليه في الجواب أما بعد فإنك أول العرب شب الفتنة و دعا إلى الفرقة و خالف الأئمة و سعى في قتل الخليفة و قد علمت أنك لن تعجز الله حتى يصيبك منه بنقمة ينتصر بها منك للخليفة المظلوم و قد جاءني كتابك و فهمت ما فيه و سنكفيك و كل من أصبح مماثلا لك في غيك و ضلالك إن شاء الله:
She wrote to him in answer, ‘As for after, you are the first Arab to start the Fitna and call to the sectarianism, and oppose the leaders, and strive in the killing of the caliph, and you have known that you will never (be able to) frustrate Allah-azwj until He-azwj Afflicts you from Him-azwj with a scourge, there can be helped from you for the oppressed caliph. And your letter has come to me, and I have understood what is in it, we shall suffice you and everyone who becomes an example for you in your error and straying, if Allah-azwj so Desires’’.
قال أبو مخنف: لما انتهت عائشة في مسيرها إلى الحوأب و هو ماء لبني عامر بن صعصعة نبحتها الكلاب حتى نفرت صعاب إبلها فقال قائل من أصحابها أ لا ترون ما أكثر كلاب الحوأب و ما أشد نباحها
Abu Mikhnaf said, ‘When Ayesha in her journey ended up to Al-Hawaab, and it is a river of the clan of Aamir Bin Sa’sah, the dogs barked at her until her difficult camel fled. A speaker from her companions said, ‘Are you not seeing how many are the dogs of Al-Hawaab, and how intense is their barking?’
فأمسكت زمام بعيرها و قالت و إنها لكلاب الحوأب ردوني ردوني فإني سمعت رسول الله يقول و ذكرت الخبر
She withheld the reins of her camel and she said, ‘And these are the dogs of Al-Hawaab? Return me! Return me, for I have heard Rasool-Allah-saww saying’ – and she mentioned the Hadeeth.
فقال لها قائل مهلا يرحمك الله فقد جزنا ماء الحوأب فقالت فهل من شاهد فلفقوا لها خمسين أعرابيا جعلوا لهم جعلا فحلفوا لها أن هذا ليس بماء الحوأب فسارت لوجهها
A speaker said to her, ‘Shh, no, may Allah-azwj have Mercy on you! We have already crossed over the river of Al-Hawaab’. She said, ‘Is there anyone to testify?’ They fabricated for her, fifty Bedouins, making something to be for them, and they swore that this isn’t the river of Al-Hawaab. She travelled on to her direction.
و لما انتهوا إلى حفر أبي موسى قريبا من البصرة أرسل عثمان بن حنيف و هو يومئذ عامل علي ع على البصرة إلى القوم أبا الأسود الدؤلي يعلم له علمهم فجاء حتى دخل على عائشة فسألها عن مسيرها فقالت أطلب بدم عثمان
And when they ended to a pit of Abu Musa near from Al-Basra, Usman Bin Huneyf sent a message to the people, and on that day he was an office bearer of Ali-asws upon Al-Basra, sending Abu Al-Aswad Al-Daoul to know their information. He came until he entered to see Ayesha, and he asked her about her journey. She said, ‘I seek the blood of Usman’.
قال إنه ليس بالبصرة من قتلة عثمان أحد قالت صدقت و لكنهم مع علي بن أبي طالب بالمدينة و جئت أستنهض أهل البصرة لقتاله أ نغضب لكم من سوط عثمان و لا نغضب لعثمان من سيوفكم
He said, ‘Surely there isn’t anyone in Al-Basra who had killed Usman’. She said, ‘You speak the truth, but they were with Ali-asws Bin Abu Talib-asws at Al-Medina, and I have come revive the people of Al-Basra to fight against him-asws. Did we not angered for you all from the whip of Usman, and we should not get angered for Usman from your swords?’
فقال لها ما أنت من السوط و السيف إنما أنت حبيس رسول الله أمرك أن تقري في بيتك و تتلي كتاب ربك ليس على النساء قتال و لا لهن الطلب بالدماء و إن عليا لأولى بعثمان منك و أمس رحما فإنهما ابنا عبد مناف
He said to her, ‘You are not from the whip and the sword, but rather you are a wife of Rasool-Allah-saww. He-saww had ordered you to dwell in your house and recite the Book of your Lord-azwj. Fighting isn’t upon the women nor is it for them to seek the bloods, and Ali-asws is foremost with Usman than you are and of closer relationship, for they are both sons of Abd Manaf’.
فقالت لست بمنصرفة حتى أمضي لما قدمت له أ فتظن يا أبا الأسود أن أحدا يقدم على قتالي فقال أما و الله لتقاتلن قتالا أهونه الشديد
She said, ‘I will not be leaving until I accomplish what I have proceeded for. Are you thinking, O Abu Al-Aswad, that anyone would come forward to fight against me?’ He said, ‘But, by Allah-azwj! Fighting against you, the least is the severe’.
ثم قام فأتى الزبير فقال يا أبا عبد الله عهد الناس بك و أنت يوم بويع أبو بكر آخذ بقائم سيفك تقول لا أحد أولى بهذا الأمر من ابن أبي طالب و أين هذا المقام من ذاك
Then he stood up and came to Al-Zubeyr and said, ‘O Abu Abdullah! There is a pact of the people with you, and you, on the day Abu Bakr was pledged allegiance to, had grabbed the hilt of the sword saying, ‘There is no one foremost with the command and the son-asws of Abu Talib-asws, and where is this stance from that?’
فذكر له دم عثمان قال أنت و صاحبك وليتماه فيما بلغناه قال فانطلق إلى طلحة فاسمع ما يقول فذهب إلى طلحة فوجده مصرا على الحرب و الفتنة فرجع إلى عثمان بن حنيف فقال إنها الحرب فتأهب لها
He mentioned to him the blood of Usman. He said, ‘You and your companion (Talha) had perpetrated it’. He said, ‘Then go to Talha and listen to what he is saying’. He went to Talha and found him insisting upon the war and the Fitna so he returned to Usman Bin Huneyf and said, ‘It is the war, so prepare for it’.
قال و لما نزل علي ع البصرة كتبت عائشة إلى زيد بن صوحان العبدي من عائشة بنت أبي بكر الصديق زوج النبي إلى ابنها الخالص زيد بن صوحان أما بعد فأقم في بيتك و خذل عن علي و ليبلغني عنك ما أحب فإنك أوثق أهلي عندي و السلام
He (the narrator) said, ‘And when Ali-asws encamped at Al-Basra, Ayesha wrote to Zayd Bin Sowhan Al-Abdy, ‘From Ayesha Bint Abu Bakr the truthful, wife of the Prophet-saww, to her son, the sincere, Zayd Bin Sowhan. As for after, ‘Stay in your house and forsake Ali-asws and let it reach me from you what I would love, for you are the most trustworthy of my family in my presence. And the greetings’.
فكتب إليها من زيد بن صوحان إلى عائشة بنت أبي بكر أما بعد فإن الله أمرك بأمر و أمرنا بأمر أمرك أن تقري في بيتك و أمرنا أن نجاهد و قد أتاني كتابك فأمرتني أن أصنع خلاف ما أمرني الله فأكون قد صنعت ما أمرك الله به و صنعت ما أمرني الله به فأمرك عندي غير مطاع و كتابك غير مجاب و السلام.
He wrote to her, ‘From Zayd Bin Sowhan to Ayesha Bint Abu Bakr. As for after, surely Allah-azwj has Commanded you with a Command and has Commanded us with a Command. He-azwj Commanded you to dwell in your house, and Commanded us that we fight. And your letter has come to me instructing me to do opposite to what Allah-azwj has Commanded me, that I should happen to be doing what Allah-azwj has Commanded you with it. Therefore, your instructions in my presence are not to be obeyed, and your letter is not to be answered to. And the greetings’’.[124]
113- الْكَافِيَةُ فِي إِبْطَالِ تَوْبَةِ الْخَاطِئَةِ عَنْ نُوحِ بْنِ دَرَّاجٍ عَنْ إِسْحَاقَ قَالَ: دَعَا عُثْمَانُ بْنُ حُنَيْفٍ عِمْرَانَ بْنَ الْحُصَيْنِ الْخُزَاعِيَّ وَ كَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فَبَعَثَهُ وَ بَعَثَ مَعَهُ أَبَا الْأَسْوَدِ الدُّؤَلِيَّ إِلَى طَلْحَةَ وَ الزُّبَيْرِ وَ عَائِشَةَ فَقَالَ انْطَلِقَا فَاعْلَمَا مَا أَقْدَمَ عَلَيْنَا هَؤُلَاءِ الْقَوْمُ وَ مَا يُرِيدُونَ
(The book) ‘Al Kafiyah Fi Ibtal Tawbah Al Khatiya’ – From Nuh Bin Darraj, from Is’haq who said,
‘Usman Bin Huneyr called Imran Bin Al-Huseyn Al-Khuzaie, and he was from the companions of Rasool-Allah-saww and sent him, and sent Abu Al-Aswad Al-Dowly with him, to Talha and Al-Zubeyr and Ayesha. He said, ‘Go and find out what this group has come to us for and what are they intending’.
قَالَ أَبُو الْأَسْوَدِ فَدَخَلْنَا عَلَى عَائِشَةَ فَقَالَ لَهَا عِمْرَانُ بْنُ الْحُصَيْنِ يَا أُمَّ الْمُؤْمِنِينَ مَا أَقْدَمَكِ بَلَدَنَا وَ لِمَ تَرَكْتِ بَيْتَ رَسُولِ اللَّهِ الَّذِي فَارَقَكِ فِيهِ وَ قَدْ أَمَرَكِ أَنْ تَقِرِّي فِي بَيْتِكِ وَ قَدْ عَلِمْتِ أَنَّكِ إِنَّمَا أَصَبْتِ الْفَضِيلَةَ وَ الْكَرَامَةَ وَ الشَّرَفَ وَ سُمِّيتِ أُمَّ الْمُؤْمِنِينَ وَ ضُرِبَ عَلَيْكِ الْحِجَابُ بِبَنِي هَاشِمٍ
Abu Al-Aswad said, ‘We entered to see Ayesha. Imran Bin Al-Husayn said to her, ‘O mother of the believers! What made you arrive to our city, and why did you leave the house of Rasool-Allah-saww in which he-saww had separated from you, and he-saww had ordered you to dwell in your house, and you have known that rather you have attained the merit, and the honour, and the nobility, and have been named as ‘mother of the believers’, the veil has been struck upon you with the clan of Hashim.
فَهُمْ أَعْظَمُ النَّاسِ عَلَيْكِ مِنَّةً وَ أَحْسَنُهُمْ عِنْدَكِ يَداً وَ لَسْتِ مِنِ اخْتِلَافِ النَّاسِ فِي شَيْءٍ لَوْ لَا لَكِ مِنَ الْأَمْرِ شَيْءٌ وَ عَلِيٌّ أَوْلَى بِدَمِ عُثْمَانَ فَاتَّقِي اللَّهَ وَ احْفَظِي قَرَابَتَهُ وَ سَابِقَتَهُ
Thus, they are the greatest of the people with the conferment upon you, and excellent of hand (generosity) with you, and there is nothing in the differing of the people. If there was something for you from the matter then Ali-asws is foremost with the blood of Usman. Fear Allah-azwj and preserve his-asws relationship and his-asws precedence.
فَقَدْ عَلِمْتِ أَنَّ النَّاسَ بَايَعُوا أَبَاكِ فَمَا أَظْهَرَ عَلَيْهِ خِلَافاً وَ بَايَعَ أَبُوكِ عُمَرَ وَ جَعَلَ الْأَمْرَ لَهُ دُونَهُ فَصَبَرَ وَ سَلَّمَ وَ لَمْ يَزَلْ بِهِمَا بَرّاً
And you have known that the people had pledged allegiance to your father, and he-asws did not manifest the opposition against him, and Umar pledged allegiance to your father and made the command to be for him beside him (Ali-asws). He-asws was patient and submitted, and did not cease to be righteous with them both.
ثُمَّ كَانَ مِنْ أَمْرِكِ وَ أَمْرِ النَّاسِ وَ عُثْمَانَ مَا قَدْ عَلِمْتِ ثُمَّ بَايَعْتُمْ عَلِيّاً ع فَغِبْنَا عَنْكُمْ فَأَتَتْنَا رُسُلُكُمْ بِالْبَيْعَةِ فَبَايَعْنَا وَ سَلَّمْنَا
Then (now) it has happened from your matter and the matter of the people and Usman what you know. Then you all pledged allegiance to Ali-asws and we were absent from you, but your messenger came with the allegiance, so we pledged and submitted’.
فَلَمَّا قَضَى كَلَامُهُ قَالَتْ عَائِشَةُ يَا أَبَا عَبْدِ اللَّهِ أَ لَقِيتَ أَخَاكَ أَبَا مُحَمَّدٍ يَعْنِي طَلْحَةَ فَقَالَ لَهَا مَا لَقِيتُهُ بَعْدُ وَ مَا كُنْتُ لِآتِيَ أَحَداً وَ لَا أَبْدَأَ بِهِ قَبْلَكِ قَالَتْ فَأْتِهِ فَانْظُرْ مَا ذَا يَقُولُ
When he had completed his speech, Ayesha said, ‘O Abu Abdullah! Have you met your brother Abu Muhammad?’ – meaning Talha. He said to her, ‘I have yet to meet him, and it was not for me to come to anyone nor begin with, before you’. She said, ‘Go to him and look at what he is saying’.
قَالَ فَأَتَيْنَاهُ فَكَلَّمَهُ عِمْرَانُ فَلَمْ يَجِدْ عِنْدَهُ شَيْئاً مِمَّا يُحِبُّ فَخَرَجْنَا مِنْ عِنْدِهِ فَأَتَيْنَا الزُّبَيْرَ وَ هُوَ مُتَّكِئٌ وَ قَدْ بَلَغَهُ كَلَامُ عِمْرَانَ وَ مَا قَالَ لِعَائِشَةَ فَلَمَّا رَآنَا قَعَدَ وَ قَالَ أَ يَحْسَبُ ابْنُ أَبِي طَالِبٍ أَنَّهُ حِينَ مَلَكَ لَيْسَ لِأَحَدٍ مَعَهُ أَمْرٌ
He (the narrator) said, ‘I came to him and spoke to him, but did not find anything with him from what is liked. So, we went out from his present and came to Al-Zubeyr, and he was reclining (on a pillow), and the talk of Imran had reached him and what he had said to Ayesha. When he saw us, he sat up and said, ‘Does the son-asws of Abu Talib-asws reckon that when he-asws is a king, there isn’t any command for anyone along with him-asws?’
فَلَمَّا رَأَى ذَلِكَ عِمْرَانُ لَمْ يُكَلِّمْهُ فَأَتَى عِمْرَانُ عُثْمَانَ فَأَخْبَرَهُ.
When Imran saw that, he did not speak to him. Imran came to Usman (Bin Huneyf) and informed him’’.[125]
114- وَ عَنْ أسوس [أَشْرَسَ] الْعَبْدِيِّ عَنْ عَبْدِ الْجَلِيلِ بْنِ إِبْرَاهِيمَ إِنَّ الْأَحْنَفَ بْنَ قَيْسٍ أَقْبَلَ حِينَ نَزَلَتْ عَائِشَةُ أَوَّلَ مَرْحَلَةٍ مِنَ الْبَصْرَةِ فَدَخَلَ عَلَيْهَا فَقَالَ يَا أُمَّ الْمُؤْمِنِينَ وَ مَا الَّذِي أَقْدَمَكِ وَ مَا أَشْخَصَكِ وَ مَا تُرِيدِينَ
And from Asous Al Abdy, from Abdul Jaleed Bin Ibrahim,
‘Al-Ahnaf Bin Qays came, when Ayesha had encamped at the first stage from Al-Basra, and he entered to see her. He said, ‘O mother of the believers! And what is that which had made you arrive, and what made you personally involved, and what are you intending?’
قَالَتْ يَا أَحْنَفُ قَتَلُوا عُثْمَانَ فَقَالَ يَا أُمَّ الْمُؤْمِنِينَ مَرَرْتُ بِكِ عَامَ أَوَّلَ بِالْمَدِينَةِ وَ أَنَا أُرِيدُ مَكَّةَ وَ قَدْ أَجْمَعَ النَّاسُ عَلَى قَتْلِ عُثْمَانَ وَ رُمِيَ بِالْحِجَارَةِ وَ حِيلَ بَيْنَهُ وَ بَيْنَ الْمَاءِ فَقُلْتُ لَكِ يَا أُمَّ الْمُؤْمِنِينَ اعْلَمِي أَنَّ هَذَا الرَّجُلَ مَقْتُولٌ وَ لَوْ شِئْتِ لَتَرُدِّينَ عَنْهُ وَ قُلْتُ فَإِنْ قُتِلَ فَإِلَى مَنْ فَقُلْتِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ
She said, ‘O Ahnaf! They killed Usman!’ He said, ‘O mother of the believers! I had passed by you at the beginning of the year at Al-Medina and I was intending Makkah, and the people had gathered upon the killing of Usman and pelting with the stone, and formed a barrier between him and the water, and I had said to you, ‘O mother of the believers! Let me know of this man (Usman) to be killed, and if you so desire, let me return from him’. And I said, ‘If he is killed, then to whom?’ You had said, ‘To Ali-asws Bin Abu Talib-asws’’.
قَالَتْ يَا أَحْنَفُ صَفُّوهُ حَتَّى إِذَا جَعَلُوهُ مِثْلَ الزُّجَاجَةِ قَتَلُوهُ فَقَالَ لَهَا أَقْبَلُ قَوْلَكِ فِي الرِّضَا وَ لَا أَقْبَلُ قَوْلَكِ فِي الْغَضَبِ
She said, ‘O Ahnaf! You have cleaned him-asws to the extent that you have made him-asws like the glass. They killed him (Usman)!’ He said to her, ‘I shall accept your words during the pleasure and I will not accept your words during the anger’.
ثُمَّ أَتَى طَلْحَةَ فَقَالَ يَا أَبَا مُحَمَّدٍ مَا الَّذِي أَقْدَمَكَ وَ مَا الَّذِي أَشْخَصَكَ وَ مَا تُرِيدُ فَقَالَ قَتَلُوا عُثْمَانَ
Then he went to Talha. He said, ‘O Abu Muhammad! What is that which made you arrive, and what is that which involved your personally, and what are you intending?’ He said, ‘They killed Usman!’
قَالَ مَرَرْتُ بِكَ عَاماً أَوَّلَ بِالْمَدِينَةِ وَ أَنَا أُرِيدُ الْعُمْرَةَ وَ قَدْ أَجْمَعَ النَّاسُ عَلَى قَتْلِ عُثْمَانَ وَ رُمِيَ بِالْحِجَارَةِ وَ حِيلَ بَيْنَهُ وَ بَيْنَ الْمَاءِ فَقُلْتُ لَكُمْ إِنَّكُمْ أَصْحَابُ مُحَمَّدٍ ص لَوْ تَشَاءُونَ أَنْ تَرُدُّوا عَنْهُ فَعَلْتُمْ فَقُلْتَ دَبِّرْ فَأُدَبِّرُ فَقُلْتُ لَكَ فَإِنْ قُتِلَ فَإِلَى مَنْ فَقُلْتَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع
He said, ‘I had passed by you in the beginning of the year at Al-Medina and I intended the Umrah, and the people had gathered upon killing Usman, and pelting with the stones, and had formed a barrier between him and the water. I had said to you all, ‘You are companions of Muhammad-saww. If you so desire, you can return your actions from him’. You had said, ‘Go back!’ So, I went back. I had said, ‘Then, to whom?’ You had said, ‘To Ali-asws Bin Abu Talib-asws’’.
فَقَالَ مَا كُنَّا نَرَى أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَرَى أَنْ يَأْكُلَ الْأَمْرَ وَحْدَهُ.
He said, ‘We were not viewing that Amir Al-Momineen-asws would view devouring the command alone’’.[126]
115- وَ عَنْ حَرِيزِ بْنِ حَازِمٍ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي نَضْرَةَ عَنْ رَجُلٍ مِنْ ضُبَيْعَةَ قَالَ: لَمَّا قَدِمَ طَلْحَةُ وَ الزُّبَيْرُ وَ نَزَلَا طَاحِيَةَ رَكِبْتُ فَرَسِي فَأَتَيْتُهُمَا فَقُلْتُ لَهُمَا إِنَّكُمَا رَجُلَانِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص وَ أَنَا أُصَدِّقُكُمَا وَ أَثِقُ بِكُمَا خَبِّرَانِي عَنْ مَسِيرِكُمَا هَذَا شَيْءٌ عَهِدَهُ إِلَيْكُمَا رَسُولُ اللَّهِ ص
And from Hareyz Bin Hazim, from Abu Salama, from Abu Nasrah, from a man from Zubiya who said,
‘When Talha and Al-Zubeyr proceeded and encamped at Tahiya, I rode my horse and came to them. I said to them, ‘You two are men from companions of Rasool-Allah-saww, and I am your friend and trust you both. Inform me about this journey of yours, is it a thing which Rasool-Allah-saww had made a pact with you two?’
أَمَّا طَلْحَةُ فَنَكَسَ رَأْسَهُ وَ أَمَّا الزُّبَيْرُ فَقَالَ حُدِّثْنَا أَنَّ هَاهُنَا دَرَاهِمَ كَثِيرَةً فَجِئْنَا لِنَأْخُذَ مِنْهَا.
As for Talha, he lowered his head, and as for Al-Zubeyr, he said, ‘It has been narrated to us that there are a lot of Dirhams (money) over here, so we came in order to take from it’’.[127]
وَ عَنْ أَشْعَثَ عَنِ ابْنِ سِيرِينَ عَنْ أَبِي الْجَلِيلِ وَ كَانَ مِنْ خِيَارِ الْمُسْلِمِينَ قَالَ: دَخَلْنَا عَلَى طَلْحَةَ وَ الزُّبَيْرِ حِينَ قَدِمَا الْبَصْرَةَ فَقُلْنَا أَ رَأَيْتُمَا مَقْدَمَكُمَا هَذَا شَيْءٌ عَهِدَ إِلَيْكُمَا رَسُولُ اللَّهِ أَمْ رَأْيٌ رَأَيْتُمَاهُ فَقَالا لَا وَ لَكِنَّا أَرَدْنَا أَنْ نُصِيبَ مِنْ دُنْيَاكُمْ.
And from Ash’as, from Ibn Sirreen, from Abu Al Jaleel, and he was from the best Muslims, said,
‘We entered to see Talha and Al-Zubeyr when they arrived at Al-Basra. We said, ‘What are both your views of this arrival of yours, is it a thing Rasool-Allah-saww had made a pact to you, or it is an opinion you have opined?’ They said, ‘No, but we wanted a share from your world’’.[128]
116- أَقُولُ وَ رَوَى أَحْمَدُ بْنُ أَعْثَمَ الْكُوفِيُ أَنَّهُ لَمَّا قَضَتْ عَائِشَةُ حَجَّهَا وَ تَوَجَّهَتْ إِلَى الْمَدِينَةِ اسْتَقْبَلَهَا عُبَيْدُ بْنُ سَلَمَةَ اللَّيْثِيُّ وَ كَانَ يُسَمَّى ابْنَ أُمِّ كِلَابٍ فَسَأَلَتْهُ عَائِشَةُ عَنِ الْمَدِينَةِ وَ أَهْلِهَا فَقَالَ قُتِلَ عُثْمَانُ قَالَتْ فَمَا فَعَلُوا قَالَ بَايَعُوا عَلِيَّ بْنَ أَبِي طَالِبٍ ع
I (Majlisi) am saying, ‘And it is reported by Ahmad Bin A’asam Al Kufy,
‘When Ayesha had accomplished her Hajj and headed towards Al-Medina, Ubeydullah Bin Salama Al-Laysi met her, and he was named as Ibn Um Kilaab. Ayesha asked him about Al-Medina and its people. He said, ‘Usman has been killed’. She said, ‘So, what have they done?’ He said, ‘They have pledged allegiance to Ali-asws Bin Abu Talib-asws’.
فَقَالَتْ لَيْتَ السَّمَاءَ سَقَطَتْ عَلَى الْأَرْضِ وَ لَمْ أَسْمَعْ ذَلِكَ مِنْكَ وَ اللَّهِ لَقَدْ قُتِلَ عُثْمَانُ مَظْلُوماً وَ لَأَطْلُبَنَّ بِثَأْرِهِ وَ وَ اللَّهِ إِنَّ يَوْماً مِنْ عُمُرِ عُثْمَانَ أَفْضَلُ مِنْ حَيَاةِ عَلِيٍّ
She said, ‘If only the sky had fallen upon the earth and I had not heard that from you. By Allah-azwj! Usman has been killed as an oppressed, and I shall be seeking his retaliation. And, by Allah-azwj, a day from the life of Usman is superior than (whole) life of Ali-asws!’
فَقَالَ عُبَيْدٌ أَ مَا كُنْتِ تَثْنِينَ عَلَى عَلِيٍّ ع وَ تَقُولِينَ مَا عَلَى وَجْهِ الْأَرْضِ أَحَدٌ أَكْرَمُ عَلَى اللَّهِ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَمَا بَدَا لَكِ إِذْ لَمْ تَرْضَيْ بِإِمَامَتِهِ وَ أَ مَا كُنْتِ تُحَرِّضِينَ النَّاسَ عَلَى قَتْلِ عُثْمَانَ وَ تَقُولِينَ اقْتُلُوا نَعْثَلًا فَقَدْ كَفَرَ
Ubeyd said, ‘Did you not used to praise upon Ali-asws and saying, ‘There is no one upon the surface of the earth more honourable to Allah-azwj than Ali-asws Bin Abu Talib-asws’? So, what has changed for you when you are not pleased with his-asws Imamate? And were you not the most eager of the people upon killing Usman and saying, ‘Kill No’sal, for he has committed Kufr!’?
فَقَالَتْ عَائِشَةُ قَدْ كُنْتُ قُلْتُهُ وَ لَكِنِّي عَلِمْتُهُ خَيْراً فَرَجَعْتُ عَنْ قَوْلِي وَ قَدِ اسْتَتَابُوهُ فَتَابَ وَ غُفِرَ لَهُ فَرَجَعَتْ عَائِشَةُ إِلَى مَكَّةَ وَ كَانَ مِنْ أَمْرِهَا مَا سُتِرَ.
Ayesha said, ‘I had said it, but I had known him-asws as good, but I am retracting from my words; and they had told him (Usman) to repent, so he repented, and was forgiven for’. Ayesha returned to Makkah, and it happened from her matter what is not hidden’’.[129]
117- وَ رَوَى ابْنُ الْأَثِيرِ فِي الْكَامِلِ أَنَّهُ لَمَّا أَخْبَرَهَا عُبَيْدُ بْنُ سَلَمَةَ بِقَتْلِ عُثْمَانَ وَ اجْتِمَاعِ النَّاسِ عَلَى بَيْعَةِ أَمِيرِ الْمُؤْمِنِينَ قَالَتْ أَ يَتِمُّ الْأَمْرُ لِصَاحِبِكَ رُدُّونِي رُدُّونِي فَانْصَرَفَتْ إِلَى مَكَّةَ وَ هِيَ تَقُولُ قُتِلَ وَ اللَّهِ عُثْمَانُ مَظْلُوماً وَ اللَّهِ لَأَطْلُبَنَّ بِدَمِهِ
And it is reported by Ibn Al Aseer in (the book) Al Kaamil’ –
‘When Ubeyd Bi Salama informed her (Ayesha) with the killing of Usman and the uniting by the people upon pledging allegiance to Amir Al-Momineen-asws, she said, ‘Is the command complete for your Master-asws? Return me! Return me!’ She left to go to Makkah and she was saying, ‘By Allah-azwj, Usman has been killed as an oppressed! By Allah-azwj, I shall be seeking his blood!’
فَقَالَ لَهَا لَقَدْ كُنْتِ تَقُولِينَ اقْتُلُوا نَعْثَلًا فَقَدْ كَفَرَ فَقَالَتْ إِنَّهُمُ اسْتَتَابُوهُ ثُمَّ قَتَلُوهُ وَ قَدْ قُلْتُ وَ قَالُوا وَ قَوْلِي الْأَخِيرُ خَيْرٌ مِنْ قَوْلِي الْأَوَّلِ
He said to her, ‘You had been saying, ‘Kill No’sal (Usman)! He has committed Kufr!’ She said, ‘They had made him repent, then they killed him, and I had said (that)’. And they (she) said, ‘And my last words are better than my first’.
فَقَالَ لَهَا ابْنُ أُمِّ الْكِلَابِ
| فَمِنْكِ الْبَدَاةُ وَ مِنْكِ الْغِيَرُ | وَ مِنْكِ الرِّيَاحُ وَ مِنْكِ الْمَطَرُ | |
| وَ أَنْتِ أَمَرْتِ بِقَتْلِ الْإِمَامِ- | وَ قُلْتِ لَنَا إِنَّهُ قَدْ كَفَرَ | |
| فَهَبْنَا أَطَعْنَاكِ فِي قَتْلِهِ- | وَ قَاتِلُهُ عِنْدَنَا مَنْ أَمَرَ | |
| وَ لَمْ يَسْقُطِ السَّقْفُ مِنْ فَوْقِنَا- | وَ لَمْ يَنْكَسِفْ شَمْسُنَا وَ الْقَمَرُ- | |
| وَ قَدْ بَايَعَ النَّاسُ ذَا بَدْرَةٍ- | يُزِيلُ الشَّبَا وَ يُقِيمُ الصِّغَرَ | |
| وَ تَلْبَسُ لِلْحَرْبِ أَثْوَابَهَا- | وَ مَا مَنْ وَفَى مِثْلَ مَنْ قَدْ غَدَرَ- |
Umm Al-Kilaab said to her (in a poem), ‘From you was the beginning and from you is the change, and from you are the winds and from you is the rain; and you ordered with killing the leader and you said to us, ‘He has become a Kafir’. So, we went to kill him in your obedience, and his killer is in our presence, one who ordered. And why didn’t the roof fall from above us? And why weren’t our sun and moon eclipsed? And the people had pledged for a while, removing the youth (Ali-asws) and establishing the lowly, and you clothed for the war, its garment, and there is not loyalty with the one who has betrayed’.
فَانْصَرَفَتْ عَائِشَةُ إِلَى مَكَّةَ فَقَصَدَتِ الْحِجْرَ فَاجْتَمَعَ النَّاسُ إِلَيْهَا فَقَالَتْ أَيُّهَا النَّاسُ إِنَّ الْغَوْغَاءَ مِنْ أَهْلِ الْأَمْصَارِ وَ أَهْلَ الْمِيَاهِ وَ عَبِيدَ أَهْلِ الْمَدِينَةِ اجْتَمَعُوا عَلَى هَذَا الرَّجُلِ الْمَقْتُولِ ظُلْماً بِالْأَمْسِ وَ نَقَمُوا عَلَيْهِ اسْتِعْمَالَ مَنْ حَدَثَ سِنُّهُ وَ قَدِ اسْتُعْمِلَ أَمْثَالُهُمْ مِنْ قَبْلِهِ وَ مَوَاضِعَ مِنَ الْحِمَى حَمَاهَا لَهُمْ
Ayesha left to go to Makkah and she aimed for the journey. The people gathered to her. She said, ‘O you people! The mixture from the people of the cities and the people of the water springs, and slaves of the people of Al-Medina had gathered against this man (Usman) killed unjustly yesterday, and they took revenge against him, using one of young age, and his like have been used before, and places of the protection and protectors of theirs.
فَتَابَعَهُمْ وَ نَزَعَ لَهُمْ عَنْهَا فَلَمَّا لَمْ يَجِدُوا حُجَّةً وَ لَا عُذْراً بَادَرُوا بِالْعُدْوَانِ فَسَفَكُوا الدَّمَ الْحَرَامَ وَ اسْتَحَلُّوا الْبَلَدَ الْحَرَامَ وَ الشَّهْرَ الْحَرَامَ وَ أَخَذُوا الْمَالَ الْحَرَامَ وَ اللَّهِ لَإِصْبَعٌ مِنْ عُثْمَانَ خَيْرٌ مِنْ طِبَاقِ الْأَرْضِ أَمْثَالَهُمْ وَ وَ اللَّهِ لَوْ أَنَّ الَّذِي اعْتَدَوْا بِهِ عَلَيْهِ كَانَ ذَنْباً لَخَلَصَ مِنْهُ كَمَا يَخْلُصُ الذَّهَبُ مِنْ خَبَثِهِ وَ الثَّوْبُ مِنْ دَرَنِهِ إِذْ مَاصُوهُ كَمَا يُمَاصُ الثَّوْبُ بِالْمَاءِ
They followed them and snatched for them from it. When they could not find any argument nor any excuse, they rushed with the aggression and they spilt the forbidden blood, and they permission the sacred city and the sacred month, and they seized the forbidden blood. By Allah-azwj! The fingers of Usman are better than the layers of the earth and their like. And, by Allah-azwj if the ones who had exceeded against him have sins to be purified from just as the gold is purified from the impurities, and the clothes from dirt when they are soaked in it just as the clothes are soaked in the water’.
فَقَالَ عَبْدُ اللَّهِ بْنُ عَامِرٍ الْحَضْرَمِيُّ وَ كَانَ عَامِلَ عُثْمَانَ عَلَى مَكَّةَ هَا أَنَا أَوَّلُ طَالِبٍ بِدَمِهِ فَكَانَ أَوَّلَ مُجِيبٍ وَ تَبِعَهُ بَنُو أُمَيَّةَ وَ كَانُوا هَرَبُوا مِنَ الْمَدِينَةِ بَعْدَ قَتْلِ عُثْمَانَ إِلَى مَكَّةَ فَرَفَعُوا رُءُوسَهُمْ وَ كَانَ أَوَّلُ مَا تَكَلَّمُوا بِالْحِجَازِ وَ تَبِعَهُمْ سَعِيدُ بْنُ الْعَاصِ وَ الْوَلِيدُ بْنُ عُتْبَةَ وَ سَائِرُ بَنِي أُمَيَّةَ
Abdullah Bin Aamir Al-Hazramy said, and he was an office bearer of Usman upon Makkah, ‘I will be the first one to seek his blood’. He was the first one to answer, and the clan of Umayya followed him, and they had fled from Al-Medina to Makkah after the killing of Usman. They raised their heads, and the first one to speak at Al-Hijaz and follow them was Saeed Bin Al-Aas, and Al-Waleed Bin Utbah, and rest of the clan of Umayya.
وَ قَدِمَ عَلَيْهِمْ عَبْدُ اللَّهِ بْنُ عَامِرٍ مِنَ الْبَصْرَةِ بِمَالٍ كَثِيرٍ وَ يَعْلَى بْنُ مُنْيَةَ مِنَ الْيَمَنِ وَ مَعَهُ سِتُّ مِائَةِ بَعِيرٍ وَ سِتَّةُ آلَافِ دِينَارٍ فَأَنَاخَ بِالْأَبْطَحِ وَ قَدِمَ طَلْحَةُ وَ الزُّبَيْرُ مِنَ الْمَدِينَةِ وَ لَقِيَا عَائِشَةَ فَقَالَتْ مَا وَرَاءَكُمَا قَالا إِنَّا تَحَمَّلْنَا هُرَّاباً مِنَ الْمَدِينَةِ مِنْ غَوْغَاءَ وَ أَعْرَابٍ وَ فَارَقْنَا قَوْماً حَيَارَى لَا يَعْرِفُونَ حَقّاً وَ لَا يُنْكِرُونَ بَاطِلًا وَ لَا يَمْنَعُونَ أَنْفُسَهُمْ
And Abdullah Bin Aamir arrived to them from Al-Basra with a lot of wealth, and Ya’la Bin Muniya (came) from Al-Yemen and with him were six hundred camels and six thousand Dinars. He knelt (his camels) at Al-Abtah, and Talha And Al-Zubeyr arrived from Al-Medina and they met Ayesha. She said, ‘What is behind you?’ They said, ‘We endured being fugitives from Al-Medina, from the villains, and the Bedouins, and we separated from a confused people, neither recognising any truth nor denying any falsehood, nor preventing themselves’.
فَقَالَتِ انْهَضُوا إِلَى هَذِهِ الْغَوْغَاءِ فَقَالُوا نَأْتِي الشَّامَ فَقَالَ ابْنُ عَامِرٍ كَفَاكُمُ الشَّامَ مُعَاوِيَةُ فَأَتَوُا الْبَصْرَةَ فَاسْتَقَامَ الرَّأْيُ عَلَى الْبَصْرَةِ وَ كَانَتْ أَزْوَاجُ النَّبِيِّ ص مَعَهَا عَلَى قَصْدِ الْمَدِينَةِ فَلَمَّا تَغَيَّرَ رَأْيُهَا إِلَى الْبَصْرَةِ تَرَكْنَ ذَلِكَ وَ أَجَابَتْهُمْ حَفْصَةُ إِلَى الْمَسِيرِ مَعَهُمْ فَمَنَعَهَا أَخُوهَا عَبْدُ اللَّهِ
She said, ‘Arise to these villains!’ They said, ‘We shall go to Syria’. Ibn Aamir said, ‘Muawiya suffices you at Syria, so go to Al-Basra’. The opinion stood upon Al-Basra, and the wives of the Prophet-saww were with her upon going to Al-Medina. When her (Ayesha’s) view changed to go to Al-Basra, they left that, and Hafsa answered them to the travelling with them. But, her brother Abdullah refused her.
وَ جَهَّزَهُمْ يَعْلَى بْنُ مُنْيَةَ بِسِتِّمِائَةِ بَعِيرٍ وَ سِتِّمِائَةِ أَلْفِ دِرْهَمٍ وَ جَهَّزَهُمُ ابْنُ عَامِرٍ بِمَالٍ كَثِيرٍ وَ نَادَى مُنَادِيهَا إِنَّ أُمَّ الْمُؤْمِنِينَ وَ طَلْحَةَ وَ الزُّبَيْرَ شَاخِصُونَ إِلَى الْبَصْرَةِ فَمَنْ أَرَادَ إِعْزَازَ الْإِسْلَامِ وَ قِتَالَ الْمُسْتَحِلِّينَ وَ الطَّلَبَ بِثَأْرِ عُثْمَانَ وَ لَيْسَ لَهُ مَرْكَبٌ فَلْيَأْتِ
And Ya’la Bin Muniya equipped them with six hundred camels and six hundred thousand Dirhams, and Ibn Aamir equipped them with a lot of wealth, and her caller called out, ‘The mother of the believers, and Talha and Al-Zubeyr are going to Al-Basra, so the one who wants to strengthen Al-Islam and fight against the squatters, and seek retaliation for Usman, and there isn’t a ride for him, let him come!’
فَحُمِلُوا عَلَى سِتِّمِائَةِ بَعِيرٍ وَ سَارُوا فِي أَلْفٍ وَ قِيلَ فِي تِسْعِمِائَةٍ مِنْ أَهْلِ الْمَدِينَةِ وَ مَكَّةَ وَ لَحِقَهُمُ النَّاسُ فَكَانُوا فِي ثَلَاثَةِ آلَافِ رَجُلٍ فَلَمَّا بَلَغُوا ذَاتَ عِرْقٍ بَكَوْا عَلَى الْإِسْلَامِ فَلَمْ يُرَ يَوْمٌ كَانَ أَكْثَرَ بَاكِياً مِنْ ذَلِكَ الْيَوْمِ وَ كَانَ يُسَمَّى يَوْمَ النَّحِيبِ
They were carried upon six hundred camels, and they travelled among a thousand. And it is said, among nine hundred from the people of Al-Medina and Makkah. And the people met them, and they were among three thousand men. When they reached Zaat Irq, they cried upon Al-Islam. There was no day seen which had more crying than that day, and it was named as the day of lamentation.
فَمَضَوْا وَ مَعَهُمْ أَبَانٌ وَ الْوَلِيدُ ابْنَا عُثْمَانَ وَ أَعْطَى يَعْلَى بْنُ مُنْيَةَ عَائِشَةَ جَمَلًا اسْمُهُ عَسْكَرٌ اشْتَرَاهُ بِمِائَتَيْ دِينَارٍ وَ يُقَالُ اشْتَرَاهُ بِثَمَانِينَ دِينَاراً فَرَكِبَتْهُ وَ قِيلَ كَانَ جَمَلُهَا لِرَجُلٍ مِنْ عُرَيْنَةَ
They continued, and with them were Aban and Al-Waleed, two sons of Usman, and Ya’la Bin Muniya gave Ayesha a camel called ‘Askar’. He had bought it for two hundred Dinars, and it is said he had bought it for eighty Dinars. She rode it, and it is said that her camel was of a man from Ureyna.
قَالَ الْعُرَنِيِّ بَيْنَمَا أَنَا أَسِيرُ عَلَى جَمَلٍ إِذْ عَرَضَ لِي رَاكِبٌ فَقَالَ أَ تَبِيعُ جَمَلَكَ قُلْتُ نَعَمْ قَالَ بِكَمْ قُلْتُ بِأَلْفِ دِرْهَمٍ قَالَ أَ مَجْنُونٌ أَنْتَ قُلْتُ وَ لِمَ وَ اللَّهِ مَا طَلَبْتُ عَلَيْهِ أَحَداً إِلَّا أَدْرَكْتُهُ وَ لَا طَلَبَنِي وَ أَنَا عَلَيْهِ أَحَدٌ إِلَّا فَتَّهُ قَالَ لَوْ تَعْلَمُ لِمَنْ نُرِيدُهُ إِنَّمَا نُرِيدُهُ لِأُمِّ الْمُؤْمِنِينَ عَائِشَةَ فَقُلْتُ خُذْهُ بِغَيْرِ ثَمَنٍ قَالَ بَلِ ارْجِعْ مَعَنَا إِلَى الرَّحْلِ فَنُعْطِيَكَ نَاقَةً وَ دَرَاهِمَ
The Ureyni said, ‘While I was travelling upon a camel, when a rider present to me. He said, ‘Will you sell your camel?’ I said, ‘Yes’. He said, ‘For how much?’ I said, ‘For a thousand Dirhams’. He said, ‘Are you insane?’ I said, ‘And why? By Allah-azwj, I have not sought anyone to it except I came across him, nor has anyone sought me to it except I refused it’. He said, ‘If only you knew whom we want it for. But rather, we want it for mother of believers Ayesha’. I said, ‘Take with without a price’. He said, ‘But, return with us to the luggage, we shall give you a camel and some Dirhams’.
قَالَ فَرَجَعْتُ وَ أَعْطَوْنِي نَاقَةً مَهْرِيَّةً وَ أَرْبَعَمِائَةِ دِرْهَمٍ أَوْ سِتَّمِائَةٍ وَ قَالُوا لِي يَا أَخَا عُرَيْنَةَ هَلْ لَكَ دَلَالَةٌ بِالطَّرِيقِ قُلْتُ أَنَا مِنْ أَدَلِّ النَّاسِ قَالُوا فَسِرْ مَعَنَا فَسِرْتُ مَعَهُمْ فَلَا أَمُرُّ عَلَى وَادٍ إِلَّا سَأَلُونِي عَنْهُ حَتَّى طَرَقْنَا الْحَوْأَبَ وَ هُوَ مَاءٌ
He (the narrator) said, ‘I returned and they gave me an agile camel and four hundred Dirhams, or six hundred Dirhams, and they said to me, ‘O brother of Ureyna! Is there a guide for you with the roads?’ I said, ‘I am from the most guiding of the people’. They said, ‘Travel with us’. I travelled with them. I did not pass by any valley except they asked me about it, until we were on the road to Al-Hawaab, and it is a river.
فَنَبَحَتْهَا كِلَابُهُ فَقَالُوا أَيُّ مَاءٍ هَذَا فَقُلْتُ هَذَا مَاءُ الْحَوْأَبِ فَصَرَخَتْ عَائِشَةُ بِأَعْلَى صَوْتِهَا فَقَالَتْ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ إِنِّي لَهِيَهْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ يَقُولُ وَ عِنْدَهُ نِسَاؤُهُ لَيْتَ شِعْرِي أَيَّتُكُنَّ تَنْبَحُهَا كِلَابُ الْحَوْأَبِ
Its dogs barked, and they said, ‘Which place is this?’ I said, ‘This is the river of Al-Hawaab’. Ayesha shrieked at the top of her voice and she said, ‘Surely we are for Allah and to Him we are returning [2:156]. Surely, I have heard Rasool-Allah-saww saying, and his-saww wives were in his-saww presence: ‘I-saww am not away which one of you the dogs of Al-Hawaab would be barking at’.
ثُمَّ ضَرَبَتْ عَضُدَ بَعِيرِهَا وَ أَنَاخَتْهُ وَ قَالَتْ رُدُّونِي أَنَا وَ اللَّهِ صَاحِبَةُ مَاءِ الْحَوْأَبِ فَأَنَاخُوا حَوْلَهَا يَوْماً وَ لَيْلَةً فَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ إِنَّهُ كَذَبَ وَ لَمْ يَزَلْ بِهَا وَ هِيَ تَمْتَنِعُ فَقَالَ لَهَا النَّجَا النَّجَا قَدْ أَدْرَكَكُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ فَارْتَحَلُوا نَحْوَ الْبَصْرَةِ انْتَهَى كَلَامُ ابْنِ الْأَثِيرِ.
Then she struck the fore-leg of her camel and stopped it, and she said, ‘Return me! By Allah-azwj, I am the one with the waters of Al-Hawaab. She stopped around it for a day and a night. Abdullah Bin Al-Zubeyr said, ‘He is lying’. And he did not cease to be with her she kept refusing. He said to her, ‘The rescue! The rescue! Ali-asws Bin Abu Talib-asws has already come across you all!’ They departed to around Al-Basra’. End of the speech of Ibn Al-Aseer (the historian)’’.[130]
118- وَ قَالَ الدِّمْيَرِيُّ فِي حَيَاةِ الْحَيَوَانِ رَوَى الْحَاكِمُ عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ وَ ابْنِ أَبِي شَيْبَةَ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ قَالَ لِنِسَائِهِ أَيَّتُكُنَّ صَاحِبَةُ الْجَمَلِ الْأَدْبَبِ تَسِيرُ أَوْ تَخْرُجُ حَتَّى تَنْبَحَهَا كِلَابُ الْحَوْأَبِ.
And Al Dimeyri said in (the book) ‘Hayaat Al Haywaan’ – It is reported by Al Hakim, from Qays, from Qays Bin Abu Hazim, and Ibn Abu Shayba, from a Hadeeth of Ibn Abbas,
‘The Prophet-saww to his-saww wives: ‘Which one of you would be the rider of the wild camel, travelling or going out until the dogs of Al-Hawaab bark at her’’.[131]
وَ رُوِيَ أَنَّ عَائِشَةَ لَمَّا خَرَجَتْ مَرَّتْ بِمَاءٍ يُقَالُ لَهُ الْحَوْأَبُ فَنَبَحَتْهَا الْكِلَابُ فَقَالَتْ رُدُّونِي رُدُّونِي فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ يَقُولُ كَيْفَ بِإِحْدَاكُنَّ إِذَا نَبَحَتْهَا كِلَابُ الْحَوْأَبِ انْتَهَى كَلَامُ الدِّمْيَرِيِ.
And it is reported that when Ayesha went out, she passed by a river called Al-Hawaab, and the dogs of Al-Hawaab barked at her. She said, ‘Return me! Return me, for I heard Rasool-Allah-saww saying: ‘How would it be with one of you when the dogs of Al-Hawaab bark at her?’’ End of the speech of Al-Dimeyri (author of the book)’’.[132]
119- وَ قَالَ السَّيِّدُ عَلَمُ الْهُدَى فِي شَرْحِ قَصِيدَةِ السَّيِّدِ الْحِمْيَرِيِّ رَضِيَ اللَّهُ عَنْهُمَا رُوِيَ أَنَّ عَائِشَةَ لَمَّا نَبَحَتْهَا كِلَابُ الْحَوْأَبِ وَ أَرَادَتِ الرُّجُوعَ قَالُوا لَهَا لَيْسَ هَذَا مَاءَ الْحَوْأَبِ فَأَبَتْ أَنْ تُصَدِّقَهُمْ فَجَاءُوا بِخَمْسِينَ شَاهِداً مِنَ الْعَرَبِ فَشَهِدُوا أَنَّهُ لَيْسَ بِمَاءِ الْحَوْأَبِ وَ حَلَفُوا لَهَا فَكَسَوْهُمْ أَكْسِيَةً وَ أَعْطَوْهُمْ دَرَاهِمَ
And the Seyyid ‘Flag of guidance’ (Murtaza) said in commentary of a poem of Seyyid Al Himeyri, reporting,
‘Ayesha, when the dogs of Al-Hawaab barked at her and she wanted to return, they said to her, ‘This isn’t the river of Al-Hawaab’. She refused to ratify them. They came with fifty witness from the Arabs (Bedouins) and they testified that it isn’t the river of Al-Hawaab, and they swore to her. They were clothed with garments and were given Dirhams.
قَالَ السَّيِّدُ وَ قِيلَ كَانَتْ هَذِهِ أَوَّلَ شَهَادَةِ زُورٍ فِي الْإِسْلَامِ.
And the Seyyid (Murtaza) said, ‘And it is said, this is the first false testimony in Al-Islam’’.[133]
120- وَ رَوَى الصَّدُوقُ قَدَّسَ اللَّهُ رُوحَهُ فِي الْفَقِيهِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: أَوَّلُ شَهَادَةٍ شُهِدَ بِهَا بِالزَّورِ فِي الْإِسْلَامِ شَهَادَةُ سَبْعِينَ رَجُلًا حِينَ انْتَهَوْا إِلَى مَاءِ الْحَوْأَبِ فَنَبَحَتْهُمْ كِلَابُهَا فَأَرَادَتْ صَاحِبَتُهُمُ الرُّجُوعَ وَ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لِأَزْوَاجِهِ إِنَّ إِحْدَاكُنَّ تَنْبَحُهَا كِلَابُ الْحَوْأَبِ فِي التَّوَجُّهِ إِلَى قِتَالِ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ
And it is reported by Al Sadouq in (the book) ‘Al Faqeeh’ –
‘From Al-Sadiq-asws having said: ‘The first testimony falsely testified with in Al-Islam was the testimony of seventy men when they ended up to the right of Al-Hawaab and its dogs barked. Their female companion (Ayesha) wanted the return, and she said, ‘I heard Rasool-Allah-saww said to his-saww wives: ‘One of you, the dogs of Al-Hawwab would be barking at her during her heading towards fighting my-saww successor Ali-asws Bin Abu Talib-asws’.
فَشَهِدَ عِنْدَهَا سَبْعُونَ رَجُلًا أَنَّ ذَلِكَ لَيْسَ بِمَاءِ الْحَوْأَبِ فَكَانَتْ أَوَّلَ شَهَادَةٍ شُهِدَ بِهَا فِي الْإِسْلَامِ بِالزُّورِ.
Seventy men testified in her presence that, that wasn’t the river of Al-Hawaab. It happened to be the first testimony in Al-Islam to be testified falsely’’.[134]
121- كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنِ الْحَسَنِ بْنِ خُرَّزَادَ عَنِ ابْنِ مِهْرَانَ عَنْ أَبَانِ بْنِ جَنَاحٍ عَنِ الْحَسَنِ بْنِ حَمَّادٍ بَلَغَ بِهِ قَالَ: كَانَ سَلْمَانُ إِذَا رَأَى الْجَمَلَ الَّذِي يُقَالُ لَهُ عَسْكَرٌ يَضْرِبُهُ فَيُقَالُ يَا أَبَا عَبْدِ اللَّهِ مَا تُرِيدُ مِنْ هَذِهِ الْبَهِيمَةِ فَيَقُولُ مَا هَذَا بِبَهِيمَةٍ وَ لَكِنْ هَذَا عَسْكَرُ بْنُ كَنْعَانَ الْجِنِّيُّ يَا أَعْرَابِيُّ لَا يُنْفِقْ جَمَلَكَ هَاهُنَا وَ لَكِنِ اذْهَبْ بِهِ إِلَى الْحَوْأَبِ فَإِنَّكَ تُعْطَى بِهِ مَا تُرِيدُ.
(The book) ‘Rijaal’ of Al Kashy – Jibraeel Bin Ahmad, from Al Hassan Bin Kurrazaad, from Ibn Mihran, from Aban Bin Janah, from Al Hassan Bin Hammad delivering it, said,
‘Salman-ra, when he-ra saw the camel which was called Al-Asker, struck it. It was said (by the owner), ‘O servant of Allah-azwj! What do you intend from this animal?’ He-ra said, ‘This is not an animal, but this is Asker Bin Kanaan the Jinn, O Bedouin! Your camel will not be exhausted over here, but it will be taken with to Al-Hawaab and you will be given for it whatever you want’’.[135]
122- وَ بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مِهْرَانَ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: اشْتَرَوْا عَسْكَراً بِسَبْعِمِائَةِ درهما [دِرْهَمٍ] وَ كَانَ شَيْطَاناً.
And by this chain, from Ibn Mihran, from Al Batainy, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘They bought ‘Asker’ (the camel) for six hundred Dirhams, and it was a satan-la’’.[136]
123- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع خَطَبَهَا بِذِي قَارٍ وَ هُوَ مُتَوَجِّهٌ إِلَى الْبَصْرَةِ ذَكَرَهَا الْوَاقِدِيُّ فِي كِتَابِ الْجَمَلِ فَصَدَعَ بِمَا أُمِرَ بِهِ وَ بَلَّغَ رِسَالَةَ رَبِّهِ فَلَمَّ اللَّهُ بِهِ الصَّدْعَ وَ رَتَقَ بِهِ الْفَتْقَ وَ أَلَّفَ بِهِ بَيْنَ ذَوِي الْأَرْحَامِ بَعْدَ الْعَدَاوَةِ الْوَاغِرَةِ فِي الصُّدُورِ وَ الضَّغَائِنِ الْفَادِحَةِ فِي الْقُلُوبِ.
(The book) ‘Nahj Al-Balagah’ – And from a sermon of his-asws having addressed it at Zi-Qaar, and he-asws was heading to Al-Basra. Al-Waqidi has mentioned it in the book ‘Al-Jamal’: ‘He-saww proclaimed whatever He-azwj had been Commanded with, and delivered the Message of his-saww Lord-azwj. When Allah-azwj Did the proclamation by him-saww, He-azwj Filled up the cracks (divisions) by him-saww, and Caused affection between the ones with relationships by him-saww after the enmity and the malice in the chests, and the deep-rooted grudges in the hearts’’.[137]
باب 2 باب احتجاج أم سلمة رضي الله عنها على عائشة و منعها عن الخروج
CHAPTER 2 – ARGUMENTATION OF UMM SALAMA-ra AGAINST AYESHA AND PREVENTING HER FROM GOING OUT
124- ج، الإحتجاج رَوَى الشَّعْبِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مَسْعُودٍ الْعَبْدِيِّ قَالَ: كُنْتُ بِمَكَّةَ مَعَ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ وَ طَلْحَةَ وَ الزُّبَيْرِ فَأَرْسَلَا إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فَأَتَاهُمَا وَ أَنَا مَعَهُ فَقَالا لَهُ إِنَّ عُثْمَانَ قُتِلَ مَظْلُوماً وَ إِنَّا نَخَافُ أَنْ يُنْقَضَ أَمْرُ أُمَّةِ مُحَمَّدٍ ص فَإِنْ رَأَتْ عَائِشَةُ أَنْ تَخْرُجَ مَعَنَا لَعَلَّ اللَّهَ أَنْ يَرْتُقَ بِهَا فَتْقاً وَ يَشْعَبَ بِهَا صَدْعاً
(The book) ‘Al Ihtijaj’ – It is reported by Al Shaby, from Abdul Rahman Bin Masoud Al Abdy who said,
‘I was at Makkah with Abdullah Bin Al-Zubeyr. Talha and Al-Zubeyr sent a message to Abdullah Bin Al-Zubeyr. He came to them and I was with him. They said to him, ‘Usman has been killed oppressed, and we fear that the matters of the community of Muhammad-saww would break up. If you see Ayesha, then come out with us, perhaps Allah-azwj would Fill up the cracks and the divisions by it with a filling’.
قَالَ فَخَرَجْنَا نَمْشِي حَتَّى انْتَهَيْنَا إِلَيْهَا فَدَخَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ مَعَهَا فِي سِتْرِهَا فَجَلَسْتُ عَلَى الْبَابِ فَأَبْلَغَهَا مَا أَرْسَلَاهُ بِهِ فَقَالَتْ سُبْحَانَ اللَّهِ وَ اللَّهِ مَا أُمِرْتُ بِالْخُرُوجِ وَ مَا يَحْضُرُنِي مِنْ أُمَّهَاتِ الْمُؤْمِنِينَ إِلَّا أُمُّ سَلَمَةَ فَإِنْ خَرَجَتْ خَرَجْتُ مَعَهَا
He (the narrator) said, ‘We went out walking until we ended up to her. Abdullah Bin Al-Zubeyr entered to be with her in her veil, and I sat at the door, and he delivered to her whatever message they had both had given to him. She said, ‘Glory be to Allah-azwj! By Allah-azwj, I have not been Commanded with the going out, and no one from the mothers of the believers is present with me except Umm Salama-ra. So, if she-ra were to go out, I shall go out with her-ra’.
فَرَجَعَ إِلَيْهِمَا فَبَلَّغَهُمَا ذَلِكَ فَقَالا ارْجِعْ إِلَيْهَا فَلْتَأْتِهَا فَهِيَ أَثْقَلُ عَلَيْهَا مِنَّا فَرَجَعَ إِلَيْهَا فَبَلَّغَهَا فَأَقْبَلَتْ حَتَّى دَخَلَتْ عَلَى أُمِّ سَلَمَةَ فَقَالَتْ لَهَا أُمُّ سَلَمَةَ مَرْحَباً بِعَائِشَةَ وَ اللَّهِ مَا كُنْتِ لِي بِزَوَّارَةٍ فَمَا بَدَا لَكِ قَالَتْ قَدِمَ طَلْحَةُ وَ الزُّبَيْرُ فَخَبَرَا أَنَّ أَمِيرَ الْمُؤْمِنِينَ عُثْمَانَ قُتِلَ مَظْلُوماً
He returned to them and delivered that to them. They said, ‘Return and go to her-ra, for she-ra is heavy upon her than we are’. He returned to her (Ayesha) and delivered it to her. She accepted until she entered to see Umm Salama. Umm Salama-ra said to her, ‘Welcome to Ayesha! By Allah-azwj, you have never been a visitor to me-ra. What changed for you?’ She said, ‘Talha and Al-Zubeyr have arrived and informed that the commander of the faithful has been killed as an oppressed’.
قَالَ فَصَرَخَتْ أُمُّ سَلَمَةَ صَرْخَةً أَسْمَعَتْ مَنْ فِي الدَّارِ فَقَالَتْ يَا عَائِشَةُ أَنْتِ بِالْأَمْسِ تَشْهَدِينَ عَلَيْهِ بِالْكُفْرِ وَ هُوَ الْيَوْمَ أَمِيرُ الْمُؤْمِنِينَ قُتِلَ مَظْلُوماً فَمَا تُرِيدِينَ قَالَتْ تَخْرُجِينَ مَعَنَا فَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِخُرُوجِنَا أَمْرَ أُمَّةِ مُحَمَّدٍ ص
He (the narrator) said, ‘Umm Salama-ra shrieked, the ones in the house heard it. She-as said, ‘O Ayesha! Yesterday you were testifying against him with the Kufr and today he is commander of the faithful having been killed as an oppressed! What do you want?’ She said, ‘Come out with us, perhaps Allah-azwj will Correct the affairs of the community of Muhammad-saww by our going out’.
قَالَتْ يَا عَائِشَةُ أَ تَخْرُجِينَ وَ قَدْ سَمِعْتِ مِنْ رَسُولِ اللَّهِ ص مَا سَمِعْنَا نَشَدْتُكِ بِاللَّهِ يَا عَائِشَةُ الَّذِي يَعْلَمُ صِدْقَكِ إِنْ صَدَقْتِ أَ تَذْكُرِينَ يَوْماً يَوْمَكِ مِنْ رَسُولِ اللَّهِ فَصَنَعْتُ حَرِيرَةً فِي بَيْتِي فَأَتَيْتُهُ بِهَا وَ هُوَ عَلَيْهِ وَ آلِهِ السَّلَامُ يَقُولُ وَ اللَّهِ لَا تَذْهَبُ اللَّيَالِي وَ الْأَيَّامُ حَتَّى تَتَنَابَحَ كِلَابُ مَاءٍ بِالْعِرَاقِ يُقَالُ لَهُ الْحَوْأَبُ امْرَأَةً مِنْ نِسَائِي فِي فِئَةٍ بَاغِيَةٍ
She-ra said, ‘O Ayesha! You are going out although you have heard from Rasool-Allah-azwj what we (other wives) have heard? We adjure you with Allah-azwj, O Ayesha, the One-azwj Who Knows your truthfulness if you are being truthful. Do you remember a day, your day from Rasool-Allah-saww, and I-ra had prepared a meal in my-ra house and came to him-saww with it, and he-saww said, ‘By Allah-azwj! Neither my-saww nights nor my-saww days will go away until the dogs bark by a spring at Al-Iraq called Al-Hawaab at a woman from my-saww wives among a rebel group’.
فَسَقَطَ الْإِنَاءُ مِنْ يَدِي فَرَفَعَ رَأْسَهُ إِلَيَّ وَ قَالَ مَا لَكِ يَا أُمَّ سَلَمَةَ فَقُلْتُ يَا رَسُولَ اللَّهِ أَلَا يَسْقُطُ الْإِنَاءُ مِنْ يَدِي وَ أَنْتَ تَقُولُ مَا تَقُولُ مَا يُؤْمِنُنِي أَنْ يَكُونَ أَنَا هِيَ فَضَحِكْتِ أَنْتِ فَالْتَفَتَ إِلَيْكِ فَقَالَ بِمَا تَضْحَكِينَ يَا حَمْرَاءَ السَّاقَيْنِ إِنِّي أَحْسَبُكِ هِيَ
The bowl fell from my-ra hands, so he-saww raised his-saww head towards me-ra and said: ‘What is the matter with you-ra, O Umm Salama-ra?’ I-ra said, ‘O Rasool-Allah-saww! Why shouldn’t the bowl drop from my-ra hands and you-saww said what you-saww said: ‘There is no safety for me-ra than I-ra might happen to be her’. You laughed, and he-saww turned towards you and said: ‘Due to what are you laughing, O with the red-legs? I-saww reckon you would be her’.
وَ نَشَدْتُكِ بِاللَّهِ يَا عَائِشَةُ أَ تَذْكُرِينَ لَيْلَةَ أُسْرِيَ بِنَا مَعَ رَسُولِ اللَّهِ ص مِنْ مَكَانِ كَذَا وَ كَذَا وَ هُوَ بَيْنِي وَ بَيْنَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يُحَدِّثُنَا فَأَدْخَلْتِ جَمَلَكِ فَحَالَ بَيْنَهُ وَ بَيْنَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَرَفَعَ مِقْرَعَةً كَانَتْ عِنْدَهُ يَضْرِبُ بِهَا وَجْهَ جَمَلِكِ وَ قَالَ أَمَا وَ اللَّهِ مَا يَوْمُهُ مِنْكِ بِوَاحِدٍ وَ لَا بَلِيَّتُهُ مِنْكِ بِوَاحِدَةٍ أَمَا إِنَّهُ لَا يُبْغِضُهُ إِلَّا مُنَافِقٌ كَذَّابٌ
And we adjure you by Allah-azwj, O Ayesha! Do you remember the night of the ascension with us being with Rasool-Allah-azwj from such and such place, and he-saww was between me-saww and Ali-asws Bin Abu Talib-asws narrating to us. Your camel entered, and it formed a barrier between him-saww and Ali-asws Bin Abu Talib-asws. So, he-saww raised a whip which was with him-saww and struck the face of your camel with it and said: ‘By Allah-azwj! It is not its day by one, nor its affliction from you by one. But by Allah-azwj! No one will hate him-asws except a hypocrite, a liar!’
وَ أَنْشُدُكِ بِاللَّهِ أَ تَذْكُرِينَ مَرَضَ رَسُولِ اللَّهِ الَّذِي قُبِضَ فِيهِ فَأَتَاهُ أَبُوكِ يَعُودُهُ وَ مَعَهُ عُمَرُ وَ قَدْ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَتَعَاهَدُ ثَوْبَ رَسُولِ اللَّهِ ص وَ نَعْلَهُ وَ خُفَّهُ وَ يُصْلِحُ مَا وَهَى مِنْهَا فَدَخَلَ قَبْلَ ذَلِكِ فَأَخَذَ نَعْلَ رَسُولِ اللَّهِ وَ هِيَ حَضْرَمِيَّةٌ وَ هُوَ يَخْصِفُهَا خَلْفَ الْبَيْتِ
And I adjure you with Allah-azwj! Do you remember Rasool-Allah-saww fell ill during which he-saww passed away, your father came to him-asws to console him-saww and Umar was with him, and Ali-asws Bin Abu Talib-asws was wearing a garment of Rasool-Allah-saww and his slippers, and his-asws socks, and was correcting (repairing) whatever was needed from it. He-asws had entered before them and taken the slippers, and these were from Hazramaut (Yemen), and he-asws was repairing these behind the house.
فَاسْتَأْذَنَا عَلَيْهِ فَأَذِنَ لَهُمَا فَقَالا يَا رَسُولَ اللَّهِ كَيْفَ أَصْبَحْتَ فَقَالَ أَصْبَحْتُ أَحْمَدُ اللَّهَ قَالا مَا بُدٌّ مِنَ الْمَوْتِ قَالَ أَجَلْ لَا بُدَّ مِنْهُ
They sought our permission to see him-saww, and he-saww permitted for them. They said, ‘O Rasool-Allah-saww! How are you this morning?’ He-saww said: ‘I-saww have come to the morning praising Allah-azwj’. They said, ‘There is no escape from the death’. He-saww said: ‘Yes, there is no escape from it’.
قَالا يَا رَسُولَ اللَّهِ فَهَلِ اسْتَخْلَفْتَ أَحَداً قَالَ مَا خَلِيفَتِي فِيكُمْ إِلَّا خَاصِفُ النَّعْلِ فَخَرَجَا فَمَرَّا عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ وَ هُوَ يَخْصِفُ نَعْلَ رَسُولِ اللَّهِ ص وَ كُلُّ ذَلِكِ تَعْرِفِينَهُ يَا عَائِشَةُ وَ تَشْهَدِينَ عَلَيْهِ
They said, ‘O Rasool-Allah-saww! Have you-saww chosen anyone as a replacement (caliph)?’ He-saww said: ‘No one will replace me-saww among you all except the repairer of the slipper’. They went out and passed by Ali-asws Bin Abu Talib-asws, and he-asws was repairing the slippers of Rasool-Allah-saww. And all that, you know it, O Ayesha, and you were witnessing it’.
ثُمَّ قَالَتْ أُمُّ سَلَمَةَ يَا عَائِشَةُ أَنَا أَخْرُجُ عَلَى عَلِيٍّ ع بَعْدَ الَّذِي سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص فَرَجَعَتْ عَائِشَةُ إِلَى مَنْزِلِهَا وَ قَالَتْ يَا ابْنَ الزُّبَيْرِ أَبْلِغْهُمَا أَنِّي لَسْتُ بِخَارِجَةٍ بَعْدَ الَّذِي سَمِعْتُهُ مِنْ أُمِّ سَلَمَةَ فَرَجَعَ فَبَلَّغَهُمَا
Then Umm Salama-ra said, ‘O Ayesha! Should I-ra go out against Ali-asws after that which you have heard from Rasool-Allah-saww?’ Ayesha returned to her house and said, ‘O Ibn Al-Zubeyr! Deliver it to them that I won’t be going out after what I have heard from Umm Salama-ra’. He returned and delivered it to them.
قَالَ فَمَا انْتَصَفَ اللَّيْلُ حَتَّى سَمِعْنَا رُغَاءَ إِبِلِهَا تَرْتَحِلُ فَارْتَحَلَتْ مَعَهُمَا.
He (the narrator) said, ‘Half the night had not gone by until we heard the growling of her camel departing, and she departed with them (Talha and Al-Zubeyr) both’’.[138]
125 أقول:- روى السيد المرتضى رضي الله عنه هذه الرواية في شرح قصيدة السيد الحميري رحمه الله عن أبي عبد الرحمن المسعودي عن السري بن إسماعيل عن الشعبي إلى آخرها
I (Majlisi) – It is reported by the Seyyid Al Murtaza, this report in commentary of the poem, of the Seyyid Al Himeyri, from Abdul Rahman al Masoudi, from Al Sary Bin Ismail, from Al Shabi – up to its end’’.[139]
126- ج، الإحتجاج رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: دَخَلَتْ أُمُّ سَلَمَةَ بِنْتُ أُمَيَّةَ عَلَى عَائِشَةَ لَمَّا أَزْمَعَتِ الْخُرُوجَ إِلَى الْبَصْرَةِ فَحَمِدَتِ اللَّهَ وَ صَلَّتْ عَلَى نَبِيِّهِ ص ثُمَّ قَالَتْ يَا هَذِهِ أَنْتِ سُدَّةٌ بَيْنَ رَسُولِ اللَّهِ وَ بَيْنَ أُمَّتِهِ وَ حِجَابُهُ عَلَيْكِ مَضْرُوبٌ وَ عَلَى حُرْمَتِهِ وَ قَدْ جَمَعَ الْقُرْآنُ ذَيْلَكِ فَلَا تَنْدَحِيهِ وَ ضُمَّ ضَفْرَكِ فَلَا تَنْشُرِيهِ وَ اسْكُنِي عُقَيْرَتَكِ فَلَا تُصْحِرِيهَا
(The book) ‘Al Ihtijaj’ –
It is reported from Al-Sadiq-asws having said: ‘Umm Salama-ra daughter of Umayya entered to see Ayesha when she had determined for the going out to Al-Basra. She-ra praised Allah-azwj and sent Salawaat upon His-azwj Prophet-saww, the said, ‘O you! You are a threshold (doorstep) between Rasool-Allah-saww and his-saww community, and his-saww veil has been struck upon you and upon his-saww sanctity, and the Quran has been collected under you, so do not go out and hold your nerves, and do not publicise (make a public spectacle), and dwell in your space, and do not desert it.
إِنَّ اللَّهَ مِنْ وَرَاءِ هَذِهِ الْأُمَّةِ قَدْ عَلِمَ رَسُولُ اللَّهِ مَكَانَكِ لَوْ أَرَادَ أَنْ يَعْهَدَ إِلَيْكِ فَعَلَ بِكِ فَقَدْ نَهَاكِ عَنِ الْفُرْطَةِ فِي الْبِلَادِ إِنَّ عَمُودَ الدِّينِ لَنْ يُثْأَبَ بِالنِّسَاءِ إِنْ مَالَ وَ لَا يُرْأَبُ بِهِنَّ إِنِ انْصَدَعَ حُمَادَى النِّسَاءِ غَضُّ الْأَطْرَافِ وَ ضَمُّ الذُّيُولِ وَ الْأَعْطَافِ
Allah-azwj is behind this community. Rasool-Allah-saww had known your place, if he-saww had wanted to make a pact with you, he-saww would have done so with you. He-saww had forbidden you from the activity in the city. The pillars of Religion will never be affirmed by the women if they lean, nor can they be fixed by them if they crack. The praise-worthiness of the women is to lower the eyes and press the tails (be humble), and the kindness.
وَ مَا كُنْتِ قَائِلَةً لَوْ أَنَّ رَسُولَ اللَّهِ ص عَارَضَكِ فِي بَعْضِ هَذِهِ الْفَلَوَاتِ وَ أَنْتِ نَاصَّةٌ قَعُوداً مِنْ مَنْهَلٍ إِلَى مَنْهَلٍ وَ مَنْزِلٍ إِلَى مَنْزِلٍ وَ لِغَيْرِ اللَّهِ مَهْوَاكِ وَ عَلَى رَسُولِ اللَّهِ ص تَرِدِينَ وَ قَدْ هَتَكْتِ عَنْكِ سِجَافَهُ وَ نَكَثْتِ عَهْدَهُ
And I-ra would not be saying, if Rasool-Allah-saww had exposed you in one of these deserts, and you should avoid being guided from a watering place to a watering place, and encampment to an encampment, and your difficulties would be for other than Allah-azwj, and you would be returning against Rasool-Allah-saww, and his-saww (sanctity) would be violated away from you, and his-saww pact broken.
وَ بِاللَّهِ أَحْلِفُ لَوْ أَنْ سِرْتُ مَسِيرَكِ ثُمَّ قِيلَ لِيَ ادْخُلِي الْفِرْدَوْسَ لَاسْتَحْيَيْتُ مِنْ رَسُولِ اللَّهِ أَنْ أَلْقَاهُ هَاتِكَةً حِجَاباً ضَرَبَهُ عَلَيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ فَاتَّقِي اللَّهَ وَ اجْعَلِيهِ حِصْناً وِقَاعَةَ السِّتْرِ مَنْزِلًا حَتَّى تَلْقَيِنَّهُ أَطْوَعَ مَا تَكُونِينَ لِرَبِّكِ مَا قَصُرْتِ عَنْهُ وَ أَنْصَحَ مَا تَكُونِينَ لِلَّهِ مَا لَزِمْتِيهِ وَ أَنْصَرَ مَا تَكُونِينَ لِلدِّينِ مَا قَعَدْتِ عَنْهُ
And I-ra swear by Allah-azwj! If I-ra were to travel in your journey, then it is said to me-ra, ‘Enter Al Firdows!’ I-ra would be embarrassed from Rasool-Allah-azwj if I-ra meet him-saww with a violated veil which he-saww had struck upon me-ra. Fear Allah-azwj and make it a fortress. A bed for the veil, is a house, until you break it voluntarily. Do not become to your Lord-azwj (and you) would be deficient from it, and be as fair as you can be to Allah-azwj what is necessary, and help as much as you can for the Religion, as much as you can by sitting back from it.
وَ بِاللَّهِ أَحْلِفُ لَوْ حَدَّثْتُكِ بِحَدِيثٍ سَمِعْتِهِ مِنْ رَسُولِ اللَّهِ ص لَنَهَشْتِنِي نَهْشَ الرَّقْشَاءِ الْمُطْرِقَةِ
And I-ra swear by Allah-azwj! If I were to narrate to you a Hadeeth I-ra have heard from Rasool-Allah-saww, you would snap at me-ra with a snapping of a thirsty serpent’.
فَقَالَتْ لَهَا عَائِشَةُ مَا أَعْرَفَنِي بِمَوْعِظَتِكِ وَ أَقْبَلَنِي لِنَصِيحَتِكِ لَيْسَ مَسِيرِي عَلَى مَا تَظُنِّينَ مَا أَنَا بِالْمُغْتَرَّةِ وَ لَنِعْمَ الْمُطَّلَعُ تَطَلَّعْتُ فِيهِ فَرَّقْتُ بَيْنَ فِئَتَيْنِ مُتَشَاجِرَتَيْنِ فَإِنْ أَقْعُدْ فَفِي غَيْرِ حَرَجٍ وَ إِنْ أَخْرُجْ فَفِي مَا لَا غِنَاءَ عَنْهُ مِنَ الِازْدِيَادِ بِهِ فِي الْأَجْرِ
Ayesha said to her-ra, ‘What would make me understand your preaching, and my acceptance of your advice. My journey isn’t upon what you-ra are thinking. I am not inexperienced, and for good is the emerging you-ra would be emerging in, differentiating between the two quarrelling groups. If I were to sit back, it would be in a non-critical way, and if I were to go out, it would not be for the riches from it, from the increase by it in the recompense’.
قَالَ الصَّادِقُ ع فَلَمَّا كَانَ مِنْ نَدَمِهَا أَخَذَتْ أُمُّ سَلَمَةَ تَقُولُ
| لَوْ كَانَ مُعْتَصِماً مِنْ زَلَّةٍ أَحَدٌ- | كَانَتْ لِعَائِشَةَ الرُّتْبَى عَلَى النَّاسِ | |
| مِنْ زَوْجَةٍ لِرَسُولِ اللَّهِ فَاضِلَةٍ- | وَ ذِكْرِ آيٍ مِنَ الْقُرْآنِ مِدْرَاسٍ | |
| وَ حِكْمَةٍ لَمْ تَكُنْ إِلَّا لِهَاجِسِهَا- | فِي الصَّدْرِ يَذْهَبُ عَنْهَا كُلُّ وَسْوَاسٍ | |
| يَسْتَنْزِعُ اللَّهُ مِنْ قَوْمٍ عُقُولَهُمْ- | حَتَّى يَمُرَّ الَّذِي يَقْضِي عَلَى الرَّأْسِ | |
| وَ يَرْحَمُ اللَّهُ أُمَّ الْمُؤْمِنِينَ لَقَدْ- | تَبَدَّلَتْ لِي إِيحَاشاً بِإِينَاسٍ- |
Al-Sadiq-asws said: ‘When it was from her regret, Umm Salama-ra took to saying (a poem), ‘If ever there was a bond with the error for anyone, it was for Ayesha a rank over the people, from being a wife of Rasool-Allah-saww, a merit, and a mention of whichever from the schools of the Quran, and wisdom which cannot happen to be except her obsession in the chest, removing for her every uncertainty. Allah-azwj has Snatched away from a people, their intellects, until he passes by the one who judges upon the head, and may Allah-azwj have Mercy on the mother of the believers, there is a change for me-ra to inspire the people’.
فَقَالَتْ لَهَا عَائِشَةُ شَتَمْتِينِي يَا أُخْتِ فَقَالَتْ لَهَا أُمُّ سَلَمَةَ لَا وَ لَكِنَّ الْفِتْنَةَ إِذَا أَقْبَلَتْ غَطَّتْ عَيْنَ الْبَصِيرِ وَ إِذَا أَدْبَرَتْ أَبْصَرَهَا الْعَاقِلُ وَ الْجَاهِلُ.
Ayesha said to her-ra, ‘You are insulting me, O sister!’ Umm Salama-ra said to her: ‘No, but the Fitna, when it comes, it would cover the sights of the eyes, and when it turns around (goes away), the intellectual as well as the ignorant one would see it’’.[140]
127- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ أَبِي مِخْنَفٍ لُوطِ بْنِ يَحْيَى عَنْ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي الْأَخْنَسِ الأرجي قَالَ: لَمَّا أَرَادَتْ عَائِشَةُ الْخُرُوجَ إِلَى الْبَصْرَةِ كَتَبَتْ إِلَيْهَا أُمُّ سَلَمَةَ رَحْمَةُ اللَّهِ عَلَيْهَا زَوْجَةُ النَّبِيِّ ص أَمَّا بَعْدُ فَإِنَّكِ سُدَّةٌ بَيْنَ رَسُولِ اللَّهِ وَ بَيْنَ أُمَّتِهِ وَ حِجَابُهُ الْمَضْرُوبُ عَلَى حُرْمَتِهِ وَ قَدْ جَمَعَ الْقُرْآنُ ذَيْلَكِ فَلَا تَنْدَحِيهِ وَ سَكَّنَ عُقَيْرَاكِ فَلَا تُصْحِرِيهَا
(The book) ‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufi, from Nasr Bin Muzahim, from Umar Bin Sa’ad, from Abu Mikhnaf Lut Bin Yahya, from Uqba Al Azdy, from Abu Al Ahnas Al Arja who said,
‘When Ayesha intended the going out to Al-Basra, Umm Salama-ra, wife of the Prophet-saww wrote to her, ‘As for after, You are threshold between Rasool-Allah-saww and his-saww community, and his-saww veil struck upon his-saww sanctity, and the Quran has been collected under you, so do not do so (and do) not head out and hold your nerve, do not desert it.
اللَّهُ مِنْ وَرَاءِ هَذِهِ الْأُمَّةِ وَ قَدْ عَلِمَ رَسُولُ اللَّهِ مَكَانَكِ لَوْ أَرَادَ أَنْ يَعْهَدَ إِلَيْكِ لَفَعَلَ وَ قَدْ عَهِدَ فَاحْفَظِي مَا عَهِدَ وَ لَا تُخَالِفِي فَيُخَالَفَ بِكِ وَ اذْكُرِي قَوْلَهُ فِي نُبَاحِ كِلَابِ الْحَوْأَبِ وَ قَوْلَهُ مَا لِلنِّسَاءِ وَ الْغَزْوِ وَ قَوْلَهُ انْظُرِي يَا حُمَيْرَاءُ أَنْ لَا تَكُونِي أَنْتِ عُلْتِ
Allah-azwj is Supporting this community, and Rasool-Allah-saww knew of your place. If he-saww had wanted to make with you, he-asws would have done so, and he-saww has made a pact. Preserve what he-saww had pacted and do not oppose me-ra, for there would be an opposition with you, and remember his-saww words regarding the barking dogs of Al-Hawaab, and his-saww words: What is to do with the women and the battles’, and his-saww words: ‘You should not happen to be the surmounting one’.
بَلْ قَدْ نَهَاكِ عَنِ الْفُرْطَةِ فِي الْبِلَادِ إِنَّ عَمُودَ الْإِسْلَامِ لَنْ يُثْأَبَ بِالنِّسَاءِ إِنْ مَالَ وَ لَنْ يُرْأَبَ بِهِنَّ إِنْ صَدَعَ حُمَادَيَاتُ النِّسَاءِ غَضُّ الْأَبْصَارِ وَ خَفَرُ الْأَعْرَاضِ وَ قِصَرُ الْوَهَازَةِ مَا كُنْتِ قَائِلَةً لَوْ أَنَّ رَسُولَ اللَّهِ عَارَضَكِ بِبَعْضِ الْفَلَوَاتِ نَاصَّةً قَلُوصاً مِنْ مَنْهَلٍ إِلَى آخَرَ
But, he-saww had forbidden you from the activity in the city. The pillars of Al-Islam will never be affirmed by the women, if they lean, and the cracks will never be filled by them. The praise-worthiness of the women is to lower the eyes, and guarding from the vanities, and be of less joking. I-ra would not be saying it if Rasool-Allah-saww had not exposed you to one of the deserts. Avoid going to one watering place to another.
إِنَّ بِعَيْنِ اللَّهِ مَهْوَاكِ وَ عَلَى رَسُولِهِ تَرِدِينَ وَ قَدْ وَجَّهْتِ سِدَافَتَهُ وَ تَرَكْتِ عُهَيْدَاهُ لَوْ سِرْتُ مَسِيرَكِ هَذَا ثُمَّ قِيلَ لِيَ ادْخُلِي الْفِرْدَوْسَ لَاسْتَحْيَيْتُ أَنْ أَلْقَى رَسُولَ اللَّهِ هَاتِكَةً حِجَاباً قَدْ ضَرَبَهُ عَلَيَّ
Your difficulties are in the eyes of Allah-azwj and you will be returning to His-azwj Rasool-saww, and you are steering its course and neglecting his-saww pacts. If I-ra were to travel this journey of yours, then it is said to me-ra, ‘Enter Al-Firdows’, I-ra would be embarrassed to meet Rasool-Allah-saww and his-saww veil had been violated which he-saww had struck upon me-ra.
فَاتَّقِي اللَّهَ وَ اجْعَلِي حِصْنَكِ بَيْتَكِ وَ رِبَاعَةَ السِّتْرِ قَبْرَكِ حَتَّى تَلْقَيْهِ وَ أَنْتِ عَلَى تِلْكِ الْحَالِ أَطْوَعَ مَا تَكُونِينَ لِلَّهِ مَا لَزِمْتِهِ وَ أَنْصَرَ مَا تَكُونِينَ لِلدِّينِ مَا جَلَسْتِ عَنْهُ لَوْ ذَكَّرْتُكِ بِقَوْلٍ تَعْرِفِينَهُ لَنَهَشْتِ نَهْشَ الرَّقْشَاءِ الْمُطْرِقِ
Fear Allah-azwj and make your house as being your fortress, and the four veils as your grave until you meet him-saww, and you, upon that state, should be as obedient as you came for the Sake of Allah-azwj, whatever He-azwj has Necessitated, and help the Religion as much as you can by sitting back from it. If I-ra were to remind you with words you know, you will snap the snapping of a thirsty serpent’.
فَقَالَتْ عَائِشَةُ مَا أَقْبَلَنِي لِوَعْظِكِ وَ مَا أَعْرَفَنِي بِنُصْحِكِ وَ لَيْسَ الْأَمْرُ عَلَى مَا تَظُنِّينَ وَ لَنِعْمَ الْمَسِيرُ مَسِيراً فَزِعَتْ إِلَيَّ فِيهِ فِئَتَانِ مُتَشَاجِرَتَانِ إِنْ أَقْعُدْ فَفِي غَيْرِ حَرَجٍ وَ إِنْ أَنْهَضْ فَإِلَى مَا لَا بُدَّ مِنَ الِازْدِيَادِ مِنْهُ
Ayesha said, ‘What would make me understand your-ra preaching and understand your-ra advice, and the matter isn’t as you are thinking, and the best journey would be a journey the two groups brandishing the swords would panic to me. If I were to sit back, there would be no blame, and if I get up, then it would be to what there is no escape from it’.
فَقَالَتْ أُمُّ سَلَمَةَ
| لَوْ كَانَ مُعْتَصِماً مِنْ زَلَّةٍ أَحَدٌ | كَانَتْ لِعَائِشَةَ الْعُتْبَى عَلَى النَّاسِ | |
| كَمْ سُنَّةٍ لِرَسُولِ اللَّهِ دَارِسَةٌ- | وَ تِلْوِ آيٍ مِنَ الْقُرْآنِ مِدْرَاسٌ | |
| قَدْ يَنْزِعُ اللَّهُ مِنْ قَوْمٍ عُقُولَهُمْ | حَتَّى يَكُونَ الَّذِي يَقْضِي عَلَى الرَّأْسِ |
Umm Salama-ra said (a poem), ‘‘If ever there was a bond with the error for anyone, it was for Ayesha a threshold over the people, how many Sunnahs of Rasool-Allah-saww have been learnt, which of the learnt Quran have you recited. Allah-azwj has Snatched away from a people, their intellects, until he passes by the one who judges upon the head’’. [141]
وَ رَوَاهُ أَحْمَدُ بْنُ أَبِي طَاهِرٍ فِي كِتَابِ بَلَاغَاتِ النِّسَاءِ بِأَدْنَى تَغْيِيرٍ وَ قَالَ بَعْدَ حِكَايَةِ كَلَامِ أُمِّ سَلَمَةَ قَالَتْ عَائِشَةُ يَا أُمَّ سَلَمَةَ مَا أَقْبَلَنِي لِمَوْعِظَتِكِ وَ أَعْرَفَنِي بِنُصْحِكِ لَيْسَ الْأَمْرُ كَمَا تَقُولِينَ مَا أَنَا بِمُغْتَمِرَةٍ بَعْدَ التَّغْرِيدِ وَ لَنِعْمَ الْمُطَّلَعُ مُطَّلَعٌ أَصْلَحْتُ فِيهِ بَيْنَ فِئَتَيْنِ مُتَنَاجِزَتَيْنِ وَ اللَّهُ الْمُسْتَعَانُ.
And it is reported by Ahmad Bin Abu Tahir, in the book ‘Balagaat Al-Nisaa’, with little changes, – And he said after telling the speech of Umm Salama-ra, ‘Ayesha said, ‘O Umm Salama-ra! What would make me accept your preaching and understand your-ra advice. The matter isn’t as you-ra are saying. I will not be hummed at after the humming, and the emergence is the goodly emergence. During it, I shall reconcile between two groups brandishing swords, and Allah-azwj is the Helper’’.[142]
128- ختص، الإختصاص مُحَمَّدُ بْنُ عَلِيِّ بْنِ شَاذَانَ عَنْ أَحْمَدَ بْنِ يَحْيَى النَّحْوِيِّ أَبِي الْعَبَّاسِ ثَعْلَبٍ عَنْ أَحْمَدَ بْنِ سَهْلٍ عَنْ يَحْيَى بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ قُتَيْبَةَ عَنْ عَبْدِ الْحَكَمِ الْقُتَيْبِيِّ عَنْ أَبِي كبسة [كِيسَةَ] وَ يَزِيدَ بْنِ رُومَانَ قَالا لَمَّا اجْتَمَعَتْ عَائِشَةُ عَلَى الْخُرُوجِ إِلَى الْبَصْرَةِ أَتَتْ أُمَّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا وَ كَانَتْ بِمَكَّةَ فَقَالَتْ يَا ابْنَةَ أَبِي أُمَيَّةَ كُنْتِ كَبِيرَةَ أُمَّهَاتِ الْمُؤْمِنِينَ وَ كَانَ رَسُولُ اللَّهِ ص يَقْمَأُ فِي بَيْتِكِ وَ كَانَ يَقْسِمُ لَنَا فِي بَيْتِكِ وَ كَانَ يَنْزِلُ الْوَحْيُ فِي بَيْتِكِ
(The book) ‘Al Ikhtisas’ – Muhammad Bin Ali Bin Shazan, from Ahmad Bin Yahya Al Nahwy Abu Al Abbas sa’alab, from Ahmad Bin Sahl, from Yahya Bin Muhammad Bin Is’haq Bin Musa, from Ahmad Bin Quteyba, from Abdul Hakam Al Quteybi, from Abu Kabasah and Yazeed Bin Rowman who both said,
‘When Ayesha determined upon the going out to Al-Basra, she came to Umm Salama-ra, and she-ra was at Makkah. She said, ‘O daughter of Abu Umayya! You-ra were the eldest of the mothers of the believers, and Rasool-Allah-saww used to stay in your-ra house, and he-saww apportion for us in your-ra house, and the Revelation used to come in your-ra house’.
قَالَتْ لَهَا يَا بِنْتَ أَبِي بَكْرٍ لَقَدْ زُرْتِينِي وَ مَا كُنْتِ زَوَّارَةً وَ لِأَمْرٍ مَا تَقُولِينَ هَذِهِ الْمَقَالَةَ قَالَتْ إِنَّ ابْنِي وَ ابْنَ أَخِي أَخْبَرَانِي أَنَّ الرَّجُلَ قُتِلَ مَظْلُوماً وَ أَنَّ بِالْبَصْرَةِ مِائَةَ أَلْفِ سَيْفٍ يُطَاعُونَ فَهَلْ لَكِ أَنْ أَخْرُجَ أَنَا وَ أَنْتِ لَعَلَّ اللَّهَ أَنْ يُصْلِحَ بَيْنَ فِئَتَيْنِ مُتَشَاجِرَتَيْنِ
She-ra said, ‘O daughter of Abu Bakr! You have visited me, and you never used to visit me, and you are saying these words for a matter’. She said, ‘My son and a son of my brother have informed me that the man (Usman) was killed as an oppressed, and that there are one hundred thousand obedient swords at Al-Basra. Is it for you-ra that I and you-ra should go out, perhaps Allah-azwj would Reconcile between the two quarrelling groups?’
فَقَالَتْ يَا بِنْتَ أَبِي بَكْرٍ أَ بِدَمِ عُثْمَانَ تَطْلُبِينَ فَلَقَدْ كُنْتِ أَشَدَّ النَّاسِ عَلَيْهِ وَ إِنْ كُنْتِ لَتَدْعِينَهُ بِالتَّبَرِّي أَمْ أَمْرَ ابْنِ أَبِي طَالِبٍ تَنْقُضِينَ فَقَدْ بَايَعَهُ الْمُهَاجِرُونَ وَ الْأَنْصَارُ
She-ra said, ‘O daughter of Abu Bakr! Is it the blood of Usman you are seeking? You used to be the severest of the people against him, and you were calling for the disavowing (from Usman), or is it the command of the son-asws of Abu Talib-asws you are (trying to) break? The Emigrants and the Helpers have pledged allegiance to him-asws.
إِنَّكِ سُدَّةٌ بَيْنَ رَسُولِ اللَّهِ ص وَ بَيْنَ أُمَّتِهِ وَ حِجَابُهُ مَضْرُوبَةٌ عَلَى حَرَمِهِ وَ قَدْ جَمَعَ الْقُرْآنُ ذَيْلَكِ فَلَا تُبَذِّخِيهِ وَ سَكِّنِّي عُقَيْرَاكِ فَلَا تَضْحَيْ [فَلَا تَفْضَحِي] بِهَا اللَّهُ مِنْ وَرَاءِ هَذِهِ الْأُمَّةِ قَدْ عَلِمَ رَسُولُ اللَّهِ ص مَكَانَكِ وَ لَوْ أَرَادَ أَنْ يَعْهَدَ إِلَيْكِ فَعَلَ
You are a threshold between Rasool-Allah-saww and his-saww community, and his-saww veil struck upon his-saww sanctity, and the Quran has been collected under you, so do not go out and hold your nerve and do not make a public spectacle of it. Allah-azwj is behind this community. Rasool-Allah-saww had known your place, and if he-saww had wanted to pact to you, would have done so.
قَدْ نَهَاكِ رَسُولُ اللَّهِ ص عَنِ الْفَرَاطَةِ فِي الْبِلَادِ إِنَّ عَمُودَ الْإِسْلَامِ لَا تَرْأَبُهُ النِّسَاءُ إِنِ انْثَلَمَ وَ لَا يُشْعَبُ بِهِنَّ إِنِ انْصَدَعَ حُمَادَيَاتُ النِّسَاءِ غَضٌّ بِالْأَطْرَافِ وَ قِصَرُ الْوَهَادَةِ وَ مَا كُنْتِ قَائِلَةً لَوْ أَنَّ رَسُولَ اللَّهِ ص عَرَضَ لَكِ بِبَعْضِ الْفَلَوَاتِ وَ أَنْتِ نَاصَّةٌ قَلُوصاً مِنْ مَنْهَلٍ إِلَى آخَرَ
Rasool-Allah-saww had forbidden you from the activity in the city. The pillars of Al-Islam cannot be straightened by the women if they are leaning, nor can these be filled if they crack. Praise-worthiness of the women is to lower the eyes, and be of less joking, and I-ra would not be saying, if Rasool-Allah-saww had exposed you in one of the deserts, and you should avoid being taken from one watering place to another.
إِنَّ بِعَيْنِ اللَّهِ مَهْوَاكِ وَ عَلَى رَسُولِ اللَّهِ تَرِدِينَ وَ قَدْ وَجَّهْتِ سِدَافَتَهُ وَ تَرَكْتِ عُهَّيْدَاهُ أُقْسِمُ بِاللَّهِ لَوْ سِرْتُ مَسِيرَكِ هَذَا ثُمَّ قِيلَ لِي ادْخُلِي الْفِرْدَوْسَ لَاسْتَحْيَيْتُ أَنْ أَلْقَى مُحَمَّداً ص هَاتِكَةً حِجَاباً قَدْ ضَرَبَهُ عَلَيَّ
Your difficulties are in the Eyes of Allah-azwj and you will be returning to Rasool-Allah-saww, and you are steering its course and neglecting his-saww pacts. I-ra swear by Allah-azwj! If I-ra were to travel this journey of yours, then it is said to me-ra, ‘Enter Al-Firdows’, I-asws would be embarrassed to meet Muhammad-saww having violated a veil he-saww had struck upon me-ra.
اجْعَلِي حِصْنَكِ بَيْتَكِ وَ قَاعَةَ السِّتْرِ قَبْرَكِ حَتَّى تَلْقَيْهِ وَ أَنْتِ عَلَى ذَلِكِ أَطْوَعُ مَا تَكُونِينَ لِلَّهِ مَا لَزِمْتِهِ وَ أَنْصَرُ مَا تَكُونِينَ لِلدِّينِ مَا جَلَسْتِ عَنْهُ
Make your house to be your fortress, and the room of the veil as your grave, until you meet him-saww while you are obedient upon that as much as you can for the Sake of Allah-azwj, whatever necessitates it, and help the Religion as much as you can by sitting back from it’.
ثُمَّ قَالَتْ لَوْ ذَكَّرْتُكِ مِنْ رَسُولِ اللَّهِ ص خَمْساً فِي عَلِيٍّ ص لَنَهَشْتِنِي نَهْشَ الْحَيَّةِ الرَّقْشَاءِ الْمُطْرِقَةِ ذَاتِ الْخَبَبِ
Then she-ra said, ‘If I were to remind you from Rasool-Allah-azwj, five (things) regarding Ali-asws, you will snap at me with the snapping of the battered thirsty serpent with the sound.
أَ تَذْكُرِينَ إِذْ كَانَ رَسُولُ اللَّهِ ص يُقْرِعُ بَيْنَ نِسَائِهِ إِذَا أَرَادَ سَفَراً فَأَقْرَعَ بَيْنَهُنَّ فَخَرَجَ سَهْمِي وَ سَهْمُكِ فَبَيْنَا نَحْنُ مَعَهُ وَ هُوَ هَابِطٌ مِنْ قُدَيْدٍ وَ مَعَهُ عَلِيٌّ ص وَ يُحَدِّثُهُ فَذَهَبْتِ لِتَهْجُمِي عَلَيْهِ فَقُلْتُ لَكِ رَسُولُ اللَّهِ ص مَعَهُ ابْنُ عَمِّهِ وَ لَعَلَّ لَهُ إِلَيْهِ حَاجَةٌ فَعَصَيْتِنِي وَ رَجَعْتِ بَاكِيَةً
Do you remember, when Rasool-Allah-saww used to draw lots between his-saww wives, when he-saww wanted a journey, so he-saww cast a lot and mine-ra and your draws came out. While we were with him-saww and he-saww was descending from Qudeyd and Ali-asws was with him-saww, and he-saww was discussing with him-asws, so you went to converge upon him-saww. I-ra said to you, ‘Rasool-Allah-saww has the son-asws of his-saww uncle-as with him-saww and perhaps there was a need for him-saww to him-asws’, but you disobeyed me and returned crying.
فَسَأَلْتُكِ فَقُلْتِ بِأَنَّكِ هَجَمْتِ عَلَيْهِمَا فَقُلْتِ يَا عَلِيُّ إِنَّمَا لِي مِنْ رَسُولِ اللَّهِ ص يَوْمٌ مِنْ تِسْعَةِ أَيَّامٍ وَ قَدْ شَغَلْتَهُ عَنِّي فَأَخْبَرْتِينِي أَنَّهُ قَالَ لَكِ أَ تُبْغِضِينَهُ فَمَا يُبْغِضُهُ أَحَدٌ مِنْ أَهْلِي وَ لَا مِنْ أُمَّتِي إِلَّا خَرَجَ مِنَ الْإِيمَانِ أَ تَذْكُرِينَ هَذَا يَا عَائِشَةُ قَالَتْ نَعَمْ
I-ra asked you and said, ‘You-ra converge upon them-asws’. I-ra did, and said, ‘O Ali-asws! But rather for me there is one day from nine from Rasool-Allah-saww, and you-asws have pre-occupied him-saww away from me-ra’. He-asws informed me-ra and he-saww had said to you: ‘Are you hating him-asws? No one from my-saww family, nor from the community hate him-asws except he would exit from the Eman’. Do you remember this, O Ayesha?’
وَ يَوْمَ أَرَادَ رَسُولُ اللَّهِ ص سَفَراً وَ أَنَا أَجُشُّ لَهُ جَشِيشاً فَقَالَ لَيْتَ شِعْرِي أَيَّتُكُنَّ صَاحِبَةُ الْجَمَلِ الْأَدْبَبِ تَنْبَحُهَا كِلَابُ الْحَوْأَبِ فَرَفَعْتُ يَدِي مِنَ الْجَشِيشِ وَ قُلْتُ أَعُوذُ بِاللَّهِ أَنْ أَكُونَهُ فَقَالَ وَ اللَّهِ لَا بُدَّ لِإِحْدَاكُمَا أَنْ تَكُونَهُ اتَّقِي اللَّهَ يَا حُمَيْرَاءُ أَنْ تَكُونِيهِ أَ تَذْكُرِينَ هَذَا يَا عَائِشَةُ قَالَتْ نَعَمْ
(She-ra said), ‘And on the day Rasool-Allah-saww wanted to travel and I-asws prepared a meal for him-saww. He-saww said: ‘I-saww am not away which one of you is the rider of the wild camel the dogs of Al-Hawaab would be barking at her’. I raised my hands from the meal (and the bowl fell down), and I-ra said, ‘I-ra seek Refuge with Allah-azwj from I-ra becoming her’. He-saww said: ‘By Allah-azwj! There is no escape from one of you becoming it. Fear Allah-azwj, O Humeyra, from you becoming it’. Do you remember this, O Ayesha?’ She said, ‘Yes’.
وَ يَوْمَ تَبَدَّلْنَا لِرَسُولِ اللَّهِ ص فَلَبِسْتِ ثِيَابِي وَ لَبِسْتُ ثِيَابَكِ فَجَاءَ رَسُولُ اللَّهِ ص فَجَلَسَ إِلَى جَنْبِكِ فَقَالَ أَ تَظُنِّينَ يَا حُمَيْرَاءُ أَنِّي لَا أَعْرِفُكِ أَمَا إِنَّ لِأُمَّتِي مِنْكِ يَوْماً مُرّاً أَوْ يَوْماً أَحْمَرَ أَ تَذْكُرِينَ هَذَا يَا عَائِشَةُ قَالَتْ نَعَمْ
(She-ra said), ‘And on the day we exchanged for Rasool-Allah-saww, so you wore my-ra clothes and I-ra wore your clothes. Rasool-Allah-saww came and sat to your side and said: ‘Do you, O Humeyra, think that I-asws will not recognise you? But, for my-saww community from you, there would be a bitter day, or a red day’. Do you remember this, O Ayesha?’ She said, ‘Yes’.
وَ يَوْمَ كُنْتُ أَنَا وَ أَنْتِ مَعَ رَسُولِ اللَّهِ ص فَجَاءَ أَبُوكِ وَ صَاحِبُهُ يَسْتَأْذِنَانِ فَدَخَلْنَا الْخِدْرَ فَقَالا يَا رَسُولَ اللَّهِ إِنَّا لَا نَدْرِي قَدْرَ مُقَامِكَ فِينَا فَلَوْ جَعَلْتَ لَنَا إِنْسَاناً نَأْتِيهِ بَعْدَكَ
(She-ra said), ‘And on the day I-ra and you were with Rasool-Allah-saww and your father and his companion came, and they sought our permission (to see Rasool-Allah-saww). We entered through the curtain, and they said, ‘O Rasool-Allah-saww! We do not know the measurement of your-saww stay (life) among us, if you-saww make a person to be for us we can go to him after you-saww’.
قَالَ أَمَا إِنِّي أَعْرِفُ مَكَانَهُ وَ أَعْلَمُ مَوْضِعَهُ وَ لَوْ أَخْبَرْتُكُمْ بِهِ لَتَفَرَّقْتُمْ عَنْهُ كَمَا تَفَرَّقَتْ بَنُو إِسْرَائِيلَ عَنْ عِيسَى ابْنِ مَرْيَمَ
He-saww said: ‘As for I-saww, I-saww know his position and know his place, and if I-saww were to inform you with it, you will separate from him just as the children of Israel have separated from Isa-as Bin Maryam-as’.
فَلَمَّا خَرَجَا خَرَجْتُ إِلَيْهِ أَنَا وَ أَنْتِ وَ كُنْتِ جَرِيئَةً عَلَيْهِ فَقُلْتِ مَنْ كُنْتَ جَاعِلًا لَهُمْ فَقَالَ خَاصِفَ النَّعْلِ وَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ص يُصْلِحُ نَعْلَ رَسُولِ اللَّهِ ص إِذَا تَخَرَّقَتْ وَ يَغْسِلُ ثَوْبَهُ إِذَا اتَّسَخَ فَقُلْتِ مَا أَرَى إِلَّا عَلِيّاً فَقَالَ هُوَ ذَاكِ أَ تَذْكُرِينَ هَذَا يَا عَائِشَةُ قَالَتْ نَعَمْ
When they both went out, I-ra and you came out to him-saww, and you were audacious upon him-saww and said, ‘Whom have you-saww made to be for them?’ He-saww said: ‘Repairer of the slipper’, and it was Ali-asws Bin Abu Talib-asws correcting the slipper of Rasool-Allah-saww. Then you went and washed his-saww clothes when it was dirty. I-ra said, ‘I-ra do not see except Ali-asws’. He-saww said: ‘He-asws is that’. Do you remember this, O Ayesha?’ She said, ‘Yes’.
قَالَتْ وَ يَوْمَ جَمَعَنَا رَسُولُ اللَّهِ فِي بَيْتِ مَيْمُونَةَ فَقَالَ يَا نِسَائِي اتَّقِينَ اللَّهَ وَ لَا يَسْفُرْ بِكُنَّ أَحَدٌ أَ تَذْكُرِينَ هَذَا يَا عَائِشَةُ
She-ra said: ‘And the day Rasool-Allah-saww gathered us in the house of Maymouna. He-saww said: ‘O my-saww wives! Fear Allah-azwj and do not travel with anyone’. Do you remember this, O Ayesha?’
قَالَتْ نَعَمْ مَا أَقْبَلَنِي لِوَعْظِكِ وَ أَسْمَعَنِي لِقَوْلِكِ فَإِنْ أَخْرُجْ فَفِي غَيْرِ حَرَجٍ وَ إِنْ أَقْعُدْ فَفِي غَيْرِ بَأْسٍ
She said, ‘Yes. You-ra have accepted me for your-ra preaching and made me listen to your-ra words. If I were to go out, it would be without blame, and if I were to sit back, it would be without problems’.
فَخَرَجْتُ مِنْ عِنْدِهَا فَخَرَجَ رَسُولُهَا فَنَادَى فِي النَّاسِ مَنْ أَرَادَ أَنْ يَخْرُجَ فَلْيَخْرُجْ فَإِنَّ أُمَّ الْمُؤْمِنِينَ غَيْرُ خَارِجَةٍ
She went out from her presence, and her messenger came out and called out among the people, ‘One who wants to go out, let him go out, for the mother of the believers is not going out!’
فَدَخَلَ عَلَيْهَا عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَنَفَثَ فِي أُذُنِهَا وَ قَلْبِهَا فِي الذِّرْوَةِ فَخَرَجَ رَسُولُهَا تُنَادِي مَنْ أَرَادَ أَنْ يَسِيرَ فَلْيَسِرْ فَإِنَّ أُمَّ الْمُؤْمِنِينَ خَارِجَةٌ
Abdullah Bin Al-Zubeyr entered to see her (Ayesha), and breathed (whispered) into her ears and her heart was in the peak. Her messenger came out and called out, ‘One who wants to travel, let him travel, for the mother of the believers will be going out!’
فَلَمَّا كَانَ مِنْ نَدَمِهَا بَعْدَ انْقِضَاءِ حَرْبِ الْجَمَلِ مَا كَانَ أَنْشَأَتْ أُمُّ سَلَمَةَ تَقُولُ
| لَوْ أَنَّ مُعْتَصِماً مِنْ زَلَّةِ أَحَدٍ- | كَانَتْ لِعَائِشَةَ الرُّتْبَى عَلَى النَّاسِ | |
| كَمْ سُنَّةٍ مِنْ رَسُولِ اللَّهِ تَارِكَةٌ- | وَ تِلْوِ آيٍ مِنَ الْقُرْآنِ مِدْرَاسٌ | |
| قَدْ يَنْزِعُ اللَّهُ مِنْ نَاسٍ عُقُولَهُمْ- | حَتَّى يَكُونَ الَّذِي يَقْضِي عَلَى النَّاسِ | |
| فَيَرْحَمُ اللَّهُ أُمَّ الْمُؤْمِنِينَ لَقَدْ- | كَانَتْ تُبَدِّلُ إِيحَاشاً بِإِينَاسٍ |
When it was from her regret after the completion of the war of the camel, Umm Salama-ra had prosed (a poem) saying, ‘If ever there was a bond with the error for anyone, it was for Ayesha a rank over the people, how many Sunnahs of Rasool-Allah-saww she neglected, and recitation of Verses from the learnt Quran. Allah-azwj has Snatched away from a people, their intellects, until he happens to be the one to judge upon the people, and may Allah-azwj have Mercy on the mother of the believers, there is a change for me-ra to inspire the people’’.[143]
129- أَقُولُ وَ رَوَى أَحْمَدُ بْنُ أَعْثَمَ الْكُوفِيُّ فِي تَارِيخِهِ أَنَّ عَائِشَةَ أَتَتْ أُمَّ سَلَمَةَ فَقَالَتْ لَهَا أَنْتِ أَقْرَبُ مَنْزِلَةً مِنْ رَسُولِ اللَّهِ ص فِي نِسَائِهِ وَ أَوَّلُ مَنْ هَاجَرَ مَعَهُ وَ كَانَ رَسُولُ اللَّهِ يَبْعَثُ إِلَى بَيْتِكِ مَا يُتْحَفُ لَهُ ثُمَّ يَقْسِمُهُ بَيْنَنَا
I (Majlisi) am saying, ‘And it is reported by Ahmad Bin A’sam Al Kufy in his history,
‘Ayesha came to Umm Salama-ra and said to her-ra, ‘You-ra of the closest status from Rasool-Allah-saww among his-saww wives, and the first one to emigrate with him-saww, and Rasool-Allah-saww used to send to your-ra house whatever was gifted to him-saww, then he-saww would distribute between us.
وَ أَنْتِ تَعْلَمِينَ مَا نَالَ عُثْمَانَ مِنْ هَذِهِ الْأُمَّةِ مِنَ الظُّلْمِ وَ الْعُدْوَانِ وَ لَا أُنْكِرُ عَلَيْهِمْ إِلَّا أَنَّهُمُ اسْتَتَابُوهُ فَلَمَّا تَابَ وَ رَجَعَ قَتَلُوهُ
And you-ra know what you know, what Usman has received from this community, from the injustice and the aggression, and I am not denying upon them except they had told him to repent, so when he had repented and retracted, they killed him.
وَ قَدْ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَامِرٍ وَ كَانَ عَامِلَ عُثْمَانَ عَلَى الْبَصْرَةِ أَنَّهُ قَدِ اجْتَمَعَ بِالْبَصْرَةِ مِائَةُ أَلْفٍ مِنَ الرِّجَالِ يَطْلُبُونَ بِثَأْرِهِ وَ أَخَافُ الْحَرْبَ بَيْنَ الْمُسْلِمِينَ وَ سَفْكَ الدِّمَاءِ بِغَيْرِ حِلٍّ فَعَزَمْتُ عَلَى الْخُرُوجِ لِأُصْلِحَ بَيْنَهُمْ فَلَوْ خَرَجْتِ مَعَنَا لَرَجَوْنَا أَنْ يُصْلِحَ اللَّهُ بِنَا أَمْرَ هَذِهِ الْأُمَّةِ
And Abdullah Bin Aamir has informed me, and he was an office bearer of Usman upon Al-Basra that there have gathered one hundred thousand from the men, seeking his retaliation, and I fear the war between the Muslims and spilling of the blood without permissibility. So, I have determined upon the going out to reconcile between them. If you-ra were to go out with us, we would hope that Allah-azwj would Reconcile through us the affairs of this community’.
فَقَالَتْ أُمُّ سَلَمَةَ يَا بِنْتَ أَبِي بَكْرٍ أَ مَا كُنْتِ تُحَرِّضِينَ النَّاسَ عَلَى قَتْلِهِ وَ تَقُولِينَ اقْتُلُوا نَعْثَلًا فَقَدْ كَفَرَ وَ مَا أَنْتِ وَ الطَّلَبَ بِثَأْرِهِ وَ هُوَ رَجُلٌ مِنْ بَنِي عَبْدِ مَنَافٍ وَ أَنْتِ امْرَأَةٌ مِنْ تَيْمِ بْنِ مُرَّةَ مَا بَيْنَكِ وَ بَيْنَهُ قَرَابَةٌ
Umm Salama-ra said, ‘O daughter of Abu Bakr! Were you not the most eager of the people upon killing him (Usman) and you were saying, ‘Kill No’sal for he has committed Kufr’? And what have you to do with seeking his retaliation and he is a man from the clan of Abd Manaf and you are a woman from the (clan of) Taym Bin Murra. There is no relationship between you and him!
وَ مَا أَنْتِ وَ الْخُرُوجَ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ أَخِي رَسُولِهِ ص وَ قَدِ اتَّفَقَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ عَلَى إِمَامَتِهِ ثُمَّ ذَكَرَتْ طَرَفاً مِنْ مَنَاقِبِهِ وَ عَدَّتْ نُبْذَةً مِنْ فَضَائِلِهِ
And what have you to do with the going out against Ali-asws Bin Abu Talib-asws, brother-asws of His-azwj Rasool-saww, and the Emigrants and the Helpers are in concordance upon his-asws Imamate?’ Then she-ra mentioned some of his-asws virtues and counted segments of his-asws merits.
وَ قَدْ كَانَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَاقِفاً عَلَى الْبَابِ يَسْمَعُ كَلَامَهَا فَنَادَاهَا يَا أُمَّ سَلَمَةَ قَدْ عَلِمْنَا بُغْضَكِ لِآلِ الزُّبَيْرِ وَ مَا كُنْتِ مُحِبَّةً لَنَا وَ لَا تُحِبِّينَّا أَبَداً
And Abdullah Bin Al-Zubeyr had been standing at the door listening to their speech. He called out at her-ra, ‘O Umm Salama-ra! We have known of your-ra hatred to the family of Al-Zubeyr and you-ra have not been loving towards us, nor will you-ra love us, ever!’
فَقَالَتْ أُمُّ سَلَمَةَ أَ تُرِيدُ أَنْ نَخْرُجَ عَلَى خَلِيفَةِ رَسُولِ اللَّهِ وَ مَنْ عَلِمَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ أَنَّ رَسُولَ اللَّهِ ص وَلَّاهُ أَمْرَ هَذِهِ الْأُمَّةِ فَقَالَ مَا سَمِعْنَا ذَلِكِ مِنْ رَسُولِ اللَّهِ
Umm Salama-ra said, ‘Are you wanting to go out against a caliph of Rasool-Allah-saww, and the one whom the Emigrants and the Helpers made him-asws in-charge of the affairs of this community?’ He said, ‘We have not heard that from Rasool-Allah-saww’.
فَقَالَتْ إِنْ كُنْتَ لَمْ تَسْمَعْ فَقَدْ سَمِعَتْهُ خَالَتُكَ هَذِهِ فَاسْأَلِيهَا تُحَدِّثْكَ وَ قَدْ سَمِعْتُ رَسُولَ اللَّهِ يَقُولُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ أَنْتَ خَلِيفَتِي فِي حَيَاتِي وَ بَعْدَ مَوْتِي مَنْ عَصَاكَ فَقَدْ عَصَانِي أَ هَكَذَا يَا عَائِشَةُ فَقَالَتْ نَعَمْ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص وَ أَشْهَدُ بِهَا
She-ra said, ‘If you have not heard, your maternal auntie does know this. Ask her, she will narrate to you, and I-ra have heard Rasool-Allah-azwj saying for Ali-asws Bin Abu Talib-asws: ‘You-asws are my-saww caliph during my-saww lifetime and after my-saww passing away. One who disobeys you-asws, so he has disobeyed me-saww’. Is it like that, O Ayesha?’ She said, ‘Yes, I have heard it from Rasool-Allah-saww, and I testify with it’.
فَقَالَتْ أُمُّ سَلَمَةَ فَاتَّقِي اللَّهَ يَا عَائِشَةُ وَ احْذَرِي مَا سَمِعْتِ مِنْ رَسُولِ اللَّهِ وَ قَدْ قَالَ لَكِ لَا تَكُونِي صَاحِبَةَ كِلَابِ الْحَوْأَبِ وَ لَا يَغُرَّنَّكِ الزُّبَيْرُ وَ طَلْحَةُ فَإِنَّهُمَا لَا يُغْنِيَانِ عَنْكِ مِنَ اللَّهِ شَيْئاً فَقَامَتْ عَائِشَةُ مُغْضَبَةً فَخَرَجَتْ مِنْ بَيْتِهَا.
Umm Salama-ra said, ‘Fear Allah-azwj, O Ayesha, and be cautious of what you have heard from Rasool-Allah-saww! And he-saww had said to you: ‘Do not become the one (barked at by) the dogs of Al-Hawaab, and do not let Al-Zubeyr and Talha deceive you, for these two will not avail you anything from Allah-azwj’. Ayesha stood up angrily and went out from her-ra house’’.[144]
130- وَ قَالَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ النَّهْجِ رَوَى هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ فِي كِتَابِ الْجَمَلِ أَنَّ أُمَّ سَلَمَةَ كَتَبَتْ إِلَى عَلِيٍّ ع مِنْ مَكَّةَ أَمَّا بَعْدُ فَإِنَّ طَلْحَةَ وَ الزُّبَيْرَ وَ أَشْيَاعَهُمْ أَشْيَاعُ الضَّلَالَةِ يُرِيدُونَ أَنْ يَخْرُجُوا بِعَائِشَةَ إِلَى الْبَصْرَةِ وَ مَعَهُمْ عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ كَرِيزٍ وَ يَذْكُرُونَ أَنَّ عُثْمَانَ قُتِلَ مَظْلُوماً وَ أَنَّهُمْ يَطْلُبُونَ بِدَمِهِ
And Ibn Abu Al Hadeed said in the commentary of Al Nahj (Al Balagah) – It is reported by Hisham Bin Muhammad Al Kalby in the book ‘Al Jamal’,
‘Umm Salama-ra wrote to Ali-asws from Makkah, ‘As for After, Talha and Al-Zubeyr and their loyalists, adherents of the straying, are intending to go out with Ayesha to Al-Basra, and with them is Abdullah Bin Aamir Bin Kareyz, and they are mentioning that Usman was killed as an oppressed, and they are seeking his blood.
وَ اللَّهُ كَافِيهِمْ بِحَوْلِهِ وَ قُوَّتِهِ وَ لَوْ لَا مَا نَهَانَا اللَّهُ عَنْهُ مِنَ الْخُرُوجِ وَ أَمَرَنَا بِهِ مِنْ لُزُومِ الْبَيْتِ لَمْ أَدَعِ الْخُرُوجَ إِلَيْكَ وَ النُّصْرَةَ لَكَ وَ لَكِنِّي بَاعِثَةٌ نَحْوَكَ ابْنِي عِدْلَ نَفْسِي عُمَرَ بْنَ أَبِي سَلَمَةَ فَاسْتَوْصِ بِهِ يَا أَمِيرَ الْمُؤْمِنِينَ خَيْراً
And Allah-azwj will Suffice them by His-azwj Mighty and His-azwj Strength, and had it not been for Allah-azwj having Forbidden us from the going out and Commanded us from staying in the house, I-ra would not have left the going out to you and the helping to you-asws. But I-ra am sending to you-asws my-ra son, being equal to myself, Umar Bin Abu Salama, so receive my-ra good wishes by him, O Amir Al-Momineen’.
قَالَ فَلَمَّا قَدِمَ عُمَرُ عَلَى عَلِيٍّ ع أَكْرَمَهُ وَ لَمْ يَزَلْ مُقِيماً مَعَهُ حَتَّى شَهِدَ مَشَاهِدَهُ كُلَّهَا وَ وَجَّهَهُ عَلِيٌّ ع أَمِيراً عَلَى الْبَحْرَيْنِ وَ قَالَ لِابْنِ عَمٍّ لَهُ بَلَغَنِي أَنَّ عُمَرَ يَقُولُ الشِّعْرَ فَابْعَثْ إِلَيَّ شَيْئاً مِنْ شِعْرِهِ
He (the narrator) said, ‘When Umar (Bin Abu Salama) came to Ali-asws, and he-asws honoured him and did not cease to be with him until he attended the events, all of them, and Ali-asws sent him as a governor upon Al-Bahrain, and he-asws said to a cousin of his: ‘It has reached me that Umar (Bin Abu Salama) was saying poems, so send something from his poetry to me-asws’.
فَبَعَثَ إِلَيْهِ بِأَبْيَاتٍ لَهُ أَوَّلُهَا
| جَزَتْكَ أَمِيرَ الْمُؤْمِنِينَ قَرَابَةٌ- | رَفَعْتَ بِهَا ذِكْرِي جَزَاءً مُوَفَّراً |
He sent couplets to him-asws, its first was, ‘Amir Al-Momineen-asws has Rewarded you with nearness, rising my mention by it, being a Reward of full measure’.
فَعَجِبَ عَلِيٌّ ع مِنْ شِعْرِهِ وَ اسْتَحْسَنَهُ
Ali-asws marvelled from his poetry and considered it excellent.
قَالَ وَ قَالَ أَبُو مِخْنَفٍ جَاءَتْ عَائِشَةُ إِلَى أُمِّ سَلَمَةَ تُخَادِعُهَا عَلَى الْخُرُوجِ لِلطَّلَبِ بِدَمِ عُثْمَانَ فَقَالَتْ لَهَا يَا بِنْتَ أَبِي أُمَيَّةَ أَنْتِ أَوَّلُ مُهَاجِرَةٍ مِنْ أَزْوَاجِ رَسُولِ اللَّهِ ص وَ أَنْتِ كَبِيرَةُ أُمَّهَاتِ الْمُؤْمِنِينَ وَ كَانَ رَسُولُ اللَّهِ ص يَقْسِمُ لَنَا مِنْ بَيْتِكِ وَ كَانَ جَبْرَئِيلُ أَكْثَرَ مَا يَكُونُ فِي مَنْزِلِكِ
He (the narrator) said, ‘And Abu Mikhnaf said, ‘Ayesha came to Umm Salama-ra to deceive her upon the going out to seek the blood of Usman. She said to her-ra, ‘O daughter of Abu Umayya! You-ra are the first emigrant, from the wives of Rasool-Allah-saww, and you-ra are the eldest of mothers of the believers, and Rasool-Allah-saww used to distribute to us from your-ra house, and Jibraeel-as tended to be in your-ra house as frequently as can be’.
فَقَالَتْ أُمُّ سَلَمَةَ لِأَمْرٍ مَا قُلْتِ هَذِهِ الْمَقَالَةَ فَقَالَتْ عَائِشَةُ إِنَّ عَبْدَ اللَّهِ أَخْبَرَنِي أَنَّ الْقَوْمَ اسْتَتَابُوا عُثْمَانَ فَلَمَّا تَابَ قَتَلُوهُ صَائِماً فِي شَهْرٍ حَرَامٍ وَ قَدْ عَزَمْتُ الْخُرُوجَ إِلَى الْبَصْرَةِ وَ مَعِيَ الزُّبَيْرُ وَ طَلْحَةُ فَاخْرُجِي مَعَنَا لَعَلَّ اللَّهَ أَنْ يُصْلِحَ هَذَا الْأَمْرَ عَلَى أَيْدِينَا وَ بِنَا
Umm Salama-ra said ‘You have said these words for a matter’. Ayesha said, ‘Abdullah has informed me that the people had asked Usman to repent, and when he had repented, they killed him as one Fasting in the Sacred month, and I have determined upon the going out to Al-Basra, and with me would be Al-Zubeyr and Talha. So, come out with us, perhaps Allah-azwj will Reconcile this matter upon our hands and through us’.
فَقَالَتْ أُمُّ سَلَمَةَ إِنَّكِ كُنْتِ بِالْأَمْسِ تُحَرِّضِينَ عَلَى عُثْمَانَ وَ تَقُولِينَ فِيهِ أَخْبَثَ الْقَوْلِ وَ مَا كَانَ اسْمُهُ عِنْدَكِ إِلَّا نَعْثَلًا وَ إِنَّكِ لَتَعْرِفِينَ مَنْزِلَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ مِنْ رَسُولِ اللَّهِ ص أَ فَأُذَكِّرُكِ قَالَتْ نَعَمْ
Umm Salama-ra said, ‘Yesterday you were eager against Usman and were saying wicked words regarding him, and his name wasn’t with you except for ‘No’sal’, and you do recognise the status of Ali-asws Bin Abu Talib-asws from Rasool-Allah-saww. Shall I-ra remind you?’ She said, ‘Yes’.
قَالَتْ أَ تَذْكُرِينَ يَوْمَ أَقْبَلَ النَّبِيُّ ع وَ نَحْنُ مَعَهُ حَتَّى إِذَا هَبَطَ مِنْ قُدَيْدٍ ذَاتَ الشِّمَالِ خَلَا بِعَلِيٍّ يُنَاجِيهِ فَأَطَالَ فَأَرَدْتِ أَنْ تَهْجُمِي عَلَيْهِمَا فَنَهَيْتُكِ فَعَصَيْتِنِي فَهَجَمْتِ عَلَيْهِمَا فَمَا لَبِثْتِ أَنْ رَجَعْتِ بَاكِيَةً
She-ra said, ‘Do you remember one day the Prophet-saww came and we were with him-saww until when he-saww descended from Qudeyd from the left, he-saww was alone with Ali-asws whispering to him-asws, and it got prolonged, so you wanted to converge upon them-asws, but I-ra had forbidden you, but you disobeyed me and converged upon them, and it was not long before you returned crying?’
فَقُلْتُ مَا شَأْنُكِ فَقُلْتِ إِنِّي هَجَمْتُ عَلَيْهِمَا وَ هُمَا تَتَنَاجَيَانِ فَقُلْتُ لِعَلِيٍّ لَيْسَ لِي مِنْ رَسُولِ اللَّهِ إِلَّا يَوْمٌ مِنْ تِسْعَةِ أَيَّامٍ فَمَا تَدَعُنِي يَا ابْنَ أَبِي طَالِبٍ وَ يَوْمِي
I-ra said, ‘What is the matter with you?’ You said, ‘I converged upon them-asws and they were whispering to each other. I said to Ali-asws, ‘There isn’t for me from Rasool-Allah-azwj except for one day from nine day, so will you-asws not leave me my day, O son-asws of Abu Talib-asws?’
فَأَقْبَلَ رَسُولُ اللَّهِ ص عَلَيَّ وَ هُوَ غَضْبَانُ مُحْمَرُّ الْوَجْهِ فَقَالَ ارْجِعِي وَرَاءَكِ وَ اللَّهِ لَا يُبْغِضُهُ أَحَدٌ مِنْ أَهْلِ بَيْتِي وَ لَا مِنْ غَيْرِهِمْ مِنَ النَّاسِ إِلَّا وَ هُوَ خَارِجٌ مِنَ الْإِيمَانِ فَرَجَعْتِ نَادِمَةً سَاقِطَةً فَقَالَتْ عَائِشَةُ نَعَمْ أَذْكُرُ ذَلِكِ
Rasool-Allah-saww faced towards me, and he-saww was angry, red-faced, and he-saww said: ‘Return to behind you! By Allah-azwj, no one will hate him-asws, neither from my-saww family nor from others from the people, except and he would exit from the Eman!’ So, you returned regretful, silent?’ Ayesha said, ‘Yes, I do remember that’.
قَالَتْ وَ أُذَكِّرُكِ أَيْضاً كُنْتُ أَنَا وَ أَنْتِ مَعَ رَسُولِ اللَّهِ ص وَ أَنْتِ تَغْسِلِينَ رَأْسَهُ وَ أَنَا أَحِيسُ لَهُ حَيْساً وَ كَانَ الْحَيْسُ يُعْجِبُهُ فَرَفَعَ رَأْسَهُ وَ قَالَ لَيْتَ شِعْرِي أَيَّتُكُنَّ صَاحِبَةُ الْجَمَلِ الْأَدْبَبِ تَنْبَحُهَا كِلَابُ الْحَوْأَبِ فَتَكُونُ نَاكِبَةً عَنِ الصِّرَاطِ
She-ra said, ‘And I-ra shall remind you as well. I-asws and you were with Rasool-Allah-saww, and you were washing his-saww head and I-ra was preparing a meal ‘Heys’ for him-asws, and he-saww used to like the ‘Heys’, and he-saww raised his-saww head and said: ‘I-saww am not away which one of you would be the rider of the wild camel the dogs of Al-Hawaab would be barking at, and she would move away from the road’.
فَرَفَعْتُ يَدِي مِنَ الْحَيْسِ فَقُلْتُ أَعُوذُ بِاللَّهِ وَ رَسُولِهِ مِنْ ذَلِكَ ثُمَّ ضَرَبَ عَلَى ظَهْرِكِ وَ قَالَ إِيَّاكِ أَنْ تَكُونِيهَا ثُمَّ قَالَ يَا بِنْتَ أَبِي أُمَيَّةَ إِيَّاكِ أَنْ تَكُونِيهَا ثُمَّ قَالَ يَا حُمَيْرَاءُ أَمَا إِنِّي فَقَدْ أَنْذَرْتُكِ قَالَتْ عَائِشَةُ نَعَمْ أَذْكُرُ هَذَا
I-ra raised my hands from the ‘Heys’ and I said, ‘I-ra seek Refuge with Allah-azwj and His-azwj Rasool-saww from that’. Then he-saww struck upon your back and said, ‘Beware from you becoming it’. Then he-saww said: ‘O daughter of Abu Umayya! Beware of you-ra becoming it!’ Then said: ‘O Humeyra!’ As for I-ra, so have I-ra reminded you?’ Ayesha said, ‘Yes, I do remember this’.
قَالَتْ وَ أُذَكِّرُكِ أَيْضاً كُنْتُ أَنَا وَ أَنْتِ مَعَ رَسُولِ اللَّهِ ص فِي سَفَرٍ لَهُ وَ كَانَ عَلِيٌّ يَتَعَاهَدُ نَعْلَيْ رَسُولِ اللَّهِ فَيَخْصِفُهُمَا وَ يَتَعَاهَدُ أَثْوَابَهُ فَيَغْسِلُهَا فَنَقِبَتْ لَهُ نَعْلٌ فَأَخَذَهَا يَوْمَئِذٍ يَخْصِفُهَا فِي ظِلِّ سَمُرَةٍ
She-ra said, ‘And I-ra shall remind you as well. I-ra and you were with Rasool-Allah-azwj in a journey of his-saww, and Ali-asws had taken the slippers of Rasool-Allah-saww to repair them, and you had taken his-saww clothes to wash them. You punctured a hole in the slipper of his-saww, so he-asws had taken it on that day to repair it in the shade of a tree.
وَ جَاءَ أَبُوكِ وَ مَعَهُ عُمَرُ فَاسْتَأْذَنَا عَلَيْهِ فَقُمْنَا إِلَى الْحِجَابِ وَ دَخَلَا فَحَادَثَاهُ فِيمَا أَرَادَا ثُمَّ قَالا يَا رَسُولَ اللَّهِ إِنَّا لَا نَدْرِي قَدْرَ مَا تَصْحَبُنَا فَلَوْ أَعْلَمْتَنَا مَنْ تَسْتَخْلِفُ عَلَيْنَا لِيَكُونَ لَنَا بَعْدَكَ مَفْزَعاً
And your father came, and with him was Umar. They sought permission to see him-saww, so we arose to the veil and they entered and discussed with him-saww regarding what they wanted. Then they said, ‘O Rasool-Allah-saww! We do not know the measurement (for how long) you-saww will be accompanying us. If you-saww could let us know who you-saww are appointing as a caliph upon us, he would become a shelter for us after you-saww’.
فَقَالَ لَهُمَا أَمَا إِنِّي قَدْ أَرَى مَكَانَهُ وَ لَوْ فَعَلْتُ لَتَفَرَّقْتُمْ عَنْهُ كَمَا تَفَرَّقَتْ بَنُو إِسْرَائِيلَ عَنْ هَارُونَ بْنِ عِمْرَانَ فَسَكَتَا ثُمَّ خَرَجَا
He-saww said to them: ‘As for I-saww, I-saww have seen his place, and if I-saww were to do so, you would flee away from him just as the children of Israel had fled from Haroun Bin Imran-as’. They were both silent. Then they went out.
فَلَمَّا خَرَجْنَا إِلَى رَسُولِ اللَّهِ ص قُلْتِ لَهُ وَ كُنْتِ أَجْرَأَ عَلَيْهِ مِنَّا مَنْ كُنْتَ يَا رَسُولَ اللَّهِ مُسْتَخْلِفاً عَلَيْهِمْ فَقَالَ خَاصِفَ النَّعْلِ فَنَظَرْنَا فَلَمْ نَرَ أَحَداً إِلَّا عَلِيّاً فَقُلْتُ [فَقُلْتِ] يَا رَسُولَ اللَّهِ مَا أَرَى إِلَّا عَلِيّاً فَقَالَ هُوَ ذَاكِ فَقَالَتْ عَائِشَةُ نَعَمْ أَذْكُرُ ذَلِكِ
When we came out to Rasool-Allah-saww, you said to him-saww, and you were the most audacious of us upon him-saww, ‘O Rasool-Allah-saww! Who were you-saww going to appoint as caliph upon them?’ He-saww said: ‘Repairer of the slipper’. We looked around but did not see anyone except Ali-asws. I-ra said, ‘O Rasool-Allah-saww! I cannot see except Ali-asws’. He-saww said: ‘He-asws is that’’. Ayesha said, ‘Yes, I do remember that’.
فَقَالَتْ فَأَيَّ خُرُوجٍ تَخْرُجِينَ بَعْدَ هَذَا فَقَالَتْ إِنَّمَا أَخْرُجُ لِلْإِصْلَاحِ بَيْنَ النَّاسِ وَ أَرْجُو فِيهِ الْأَجْرَ إِنْ شَاءَ اللَّهُ تَعَالَى فَقَالَتْ أَنْتِ وَ رَأْيَكِ فَانْصَرَفَتْ عَائِشَةُ عَنْهَا وَ كَتَبَتْ أُمُّ سَلَمَةَ بِمَا قَالَتْ وَ قِيلَ لَهَا إِلَى عَلِيٍّ ع.
She-ra said, ‘So which going out are you going out to, after this?’ She said, ‘But rather, I am going out in order to reconcile between the people, and I hope in it for the Recompense, if Allah-azwj the Exalted so Desires’. She-ra said, ‘You and your opinion’. Ayesha left from her-ra and Umm Salama-ra wrote to Ali-asws with what she-ra had said and what had been said to her-ra’’.[145]
[1] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 1
[2] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 2
[3] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 3
[4] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 4
[5] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 5
[6] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 6
[7] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 7
[8] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 8
[9] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 9
[10] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 10
[11] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 11
[12] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 12
[13] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 13
[14] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 14
[15] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 15
[16] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 16
[17] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 17
[18] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 18
[19] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 19
[20] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 20
[21] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 21
[22] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 22
[23] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 23
[24] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 24
[25] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 25
[26] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 26
[27] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 27
[28] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 28
[29] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 29
[30] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 30
[31] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 31
[32] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 32
[33] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 33
[34] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 34
[35] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 35
[36] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 36
[37] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 37
[38] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 38
[39] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 39
[40] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 40 a
[41] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 40 b
[42] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 40 c
[43] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 40 d
[44] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 41
[45] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 42
[46] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 43
[47] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 44
[48] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 45
[49] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 46
[50] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 47
[51] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 48
[52] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 49 a
[53] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 49 b
[54] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 50
[55] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 51
[56] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 52
[57] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 53
[58] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 54
[59] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 55
[60] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 56
[61] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 57
[62] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 58
[63] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 59
[64] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 60
[65] Note: Abu Musa Al-Ashari is the one who was among those 12 who plotted to assassinate Rasool Allah-saww when returning from last Hajj.
[66] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 61 a
[67] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 61 b
[68] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 61 c
[69] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 62
[70] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 63
[71] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 64
[72] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 65
[73] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 66
[74] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 67
[75] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 68
[76] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 69
[77] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 70
[78] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 71
[79] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 72
[80] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 73
[81] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 74
[82] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 75
[83] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 76
[84] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 77
[85] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 78
[86] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 79
[87] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 80
[88] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 81
[89] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 82
[90] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 83
[91] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 84
[92] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 85
[93] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 86
[94] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 87
[95] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 88
[96] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 89
[97] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 90
[98] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 91
[99] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 92
[100] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 93
[101] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 94 a
[102] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 94 b
[103] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 94 c
[104] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 94 d
[105] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 94 e
[106] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 94 f
[107] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 95
[108] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 96
[109] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 97
[110] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 98
[111] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 99
[112] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 100
[113] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 101
[114] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 102
[115] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 103
[116] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 104
[117] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 105
[118] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 106
[119] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 107
[120] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 108
[121] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 109
[122] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 110
[123] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 111
[124] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 112
[125] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 113
[126] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 114
[127] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 115 a
[128] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 115 b
[129] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 116
[130] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 117
[131] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 118 a
[132] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 118 b
[133] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 119
[134] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 120
[135] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 121
[136] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 122
[137] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 123
[138] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 124
[139] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 125
[140] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 126
[141] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 127 a
[142] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 127 b
[143] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 128
[144] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 129
[145] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 2 H 130