ج 33
Volume 33
Part 2 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 17 باب ما ورد في معاوية و عمرو بن العاص و أوليائهما و قد مضى بعضها في باب مثالب بني أمية
CHAPTER 17 – WHAT IS REPORTED REGARDING MUAWIYA, AND AMRO BIN AL AAS, AND THEIR FRIENDS, AND PART OF IT HAS PASSED IN THE CHAPTER REGARDING SCANDALS OF CLAN OF UMAYYA
423 – فس، تفسير القمي وَ إِمَّا تَخافَنَّ مِنْ قَوْمٍ خِيانَةً فَانْبِذْ إِلَيْهِمْ عَلى سَواءٍ نَزَلَتْ فِي مُعَاوِيَةَ لَمَّا خَانَ أَمِيرَ الْمُؤْمِنِينَ ع.
Tafseer Al-Qummi – ‘And if you fear treachery from a people, then discard (the agreement) to them upon equality, [8:58] – It was Revealed regarding Muawiya when he betrayed Amir Al-Momineen-asws’’.[1]
424 – قب، المناقب لابن شهرآشوب المحاضرات عَنِ الرَّاغِبِ أَنَّهُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَمُوتُ ابْنُ هِنْدٍ حَتَّى يُعَلِّقَ الصَّلِيبَ فِي عُنُقِهِ-
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – the lectures on the wishes –
‘Amir Al-Momineen-asws said: ‘The son of Hind (Muawiya) will not die until the crucifix is hung in his neck (become Christian)’.
وَ قَدْ رَوَاهُ الْأَحْنَفُ بْنُ قَيْسٍ وَ ابْنُ شِهَابٍ الزُّهْرِيُّ وَ الْأَعْثَمُ الْكُوفِيُّ وَ أَبُو حَيَّانَ التَّوْحِيدِيُّ وَ أَبُو الثَّلَّاجِ فِي جَمَاعَةٍ فَكَانَ كَمَا قَالَ ع.
And it has been reported by Al Ahnaf Bin Qays, and Ibn Shihab Al Zuhry, and Al A’asam Al Kufy, and Abu Hayyan Al Tawheeb, and Abu Al Sallaj among a group,
‘It happened just as Ali-asws had said’’.[2]
425 – فس، تفسير القمي وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فِي وَلَايَةِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ فَإِنَّ لَهُ نارَ جَهَنَّمَ خالِدِينَ فِيها أَبَداً قَالَ النَّبِيُّ ص يَا عَلِيُّ أَنْتَ قَسِيمُ النَّارِ تَقُولُ هَذَا لِي وَ هَذَا لَكَ
Tafseer Al-Qummi – And one who disobeys Allah and His Rasool, – regarding Wilayat of Ali-asws, then for him is Fire of Hell, abiding therein for ever [72:23]. The Prophet-saww said: ‘O Ali-asws! You-asws are distributor of the Fire. You-asws would be saying: ‘This one is for me-asws (Paradise) and this one is for you’ (Fire).
قَالُوا فَمَتَى يَكُونُ مَتَى مَا تَعِدُنَا يَا مُحَمَّدُ مِنْ أَمْرِ عَلِيٍّ وَ النَّارِ
They said, ‘So when will it happen? When it would be what you-saww promised us, O Muhammad-saww, from the matter of Ali-asws and the Fire?’
فَأَنْزَلَ اللَّهُ تَعَالَى حَتَّى إِذا رَأَوْا ما يُوعَدُونَ يَعْنِي الْمَوْتَ وَ الْقِيَامَةَ فَسَيَعْلَمُونَ يَعْنِي فُلَاناً وَ فُلَاناً وَ فُلَاناً وَ مُعَاوِيَةَ وَ عَمْرَو بْنَ الْعَاصِ وَ أَصْحَابَ الضَّغَائِنِ مِنْ قُرَيْشٍ مَنْ أَضْعَفُ ناصِراً وَ أَقَلُّ عَدَداً.
Allah-azwj the Exalted Revealed: Until when they see what they are being threatened with, – meaning the death and the Qiyamah, then they would come to know – meaning so and so (Abu Bakr), and so and so (Umar), and so and so (Usman), and Muawiya, and Amro Bin Al-Aas and the bearers of grudges from Quraysh – who is with weaker helpers and fewer number [72:24]’’.[3]
426 – فس، تفسير القمي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي قَوْلِهِ وَ أَنَّا لا نَدْرِي أَ شَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرادَ بِهِمْ رَبُّهُمْ رَشَداً فَقَالَ لَا بَلْ وَ اللَّهِ شَرٌّ أُرِيدَ بِهِمْ حِينَ بَايَعُوا مُعَاوِيَةَ وَ تَرَكُوا الْحَسَنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا.
Tafseer Al Qummi – Muhammad Bin Ja’far, from Muhammad Bin Isa, from Ziyad, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Al Hassan Bin Ziyad who said,
‘I heard Abu Abdullah-asws saying regarding His-azwj Words: And we do not know whether evil is intended with ones in the earth or whether their Lord Intends rightful Guidance with them [72:10]. He-asws said: ‘No, but by Allah-azwj, evil was intended with them when they pledged allegiance to Muawiya and they neglected Al-Hassan-asws Bin Ali-asws’’.[4]
427 – ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا ع عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ قَالَ: لَقَدْ عَلِمَ الْمُسْتَحْفَظُونَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص أَنَّ أَهْلَ صِفِّينَ قَدْ لَعَنَهُمُ اللَّهُ عَزَّ وَ جَلَّ عَلَى لِسَانِ نَبِيِّهِ ص وَ قَدْ خابَ مَنِ افْتَرى.
(The book) ‘Uyoon Akhbar Al-Reza-asws’ by the chain of Al-Tameemi from Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said ‘The memorisers from the companions of Rasool-Allah-saww knew that the people Siffeen, Allah-azwj Mighty and Majestic had Cursed them upon the tongue of His-azwj Prophet-saww, and the one who fabricates would be disappointed’ [20:61]’’.[5]
428 – فس، تفسير القمي فَلا صَدَّقَ وَ لا صَلَّى فَإِنَّهُ كَانَ سَبَبُ نُزُولِهَا أَنَّ رَسُولَ اللَّهِ ص دَعَا إِلَى بَيْعَةِ عَلِيٍّ يَوْمَ غَدِيرِ خُمٍّ فَلَمَّا بَلَّغَ النَّاسَ وَ أَخْبَرَهُمْ فِي عَلِيٍّ مَا أَرَادَ اللَّهُ أَنْ يُخْبِرَهُمْ بِهِ رَجَعُوا النَّاسُ
Tafseer Al Qummi – So he neither ratified nor did he send the Salawat [75:31]. The reason for its Revelation was that Rasool-Allah-saww called to the allegiance of Ali-asws on the day of Ghadeer Khumm. When the people reached and he-saww informed them regarding Ali-asws what Allah-azwj had Wanted him-saww to inform them with, the people returned (to kufr).
فَاتَّكَأَ مُعَاوِيَةُ عَلَى الْمُغِيرَةِ بْنِ شُعْبَةَ وَ أَبِي مُوسَى الْأَشْعَرِيِّ ثُمَّ أَقْبَلَ يَتَمَطَّى نَحْوَ أَهْلِهِ وَ يَقُولُ وَ اللَّهِ مَا نُقِرُّ لِعَلِيٍّ بِالْوَلَايَةِ أَبَداً وَ لَا نُصَدِّقُ مُحَمَّداً مَقَالَتَهُ فِيهِ
Muawiya leaned upon Al-Mugheira Bin Shuba and Abu Musa Al-Ashari, then he came swaggering to around his people, and he said, ‘By Allah-azwj! I will not acknowledge to Ali-asws with the Wilayah, at all, nor will I ratify Muhammad-saww of the words regarding him-asws’.
فَأَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ فَلا صَدَّقَ وَ لا صَلَّى وَ لكِنْ كَذَّبَ وَ تَوَلَّى ثُمَّ ذَهَبَ إِلى أَهْلِهِ يَتَمَطَّى أَوْلى لَكَ فَأَوْلى وَعِيداً لِلْفَاسِقِ فَصَعِدَ رَسُولُ اللَّهِ الْمِنْبَرَ وَ هُوَ يُرِيدُ الْبَرَاءَةَ مِنْهُ فَأَنْزَلَ اللَّهُ لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ فَسَكَتَ رَسُولُ اللَّهِ ص وَ لَمْ يُسَمِّهِ.
Allah-azwj, Majestic is His-azwj Mention, revealed: So he neither ratified nor did he send the Salawat [75:31] But he belied and turned back [75:32] Then he went to his family swaggering (boasting) [75:33] Closer to you, so closer [75:34] Then closer to you, so closer [75:35], being a promised to the mischief-maker. Rasool-Allah-saww ascended the pulpit intending the disavowing from it, but Allah-azwj Revealed: Do not move your tongue with it in order to hasten with it [75:16]. So, Rasool-Allah-saww was silent and did not name him (Muawiya)’’.[6]
429 – فس، تفسير القمي دَخَلَ رَسُولُ اللَّهِ الْمَسْجِدَ وَ فِيهِ عَمْرُو بْنُ الْعَاصِ وَ الْحَكَمُ بْنُ أَبِي الْعَاصِ فَقَالَ عَمْرٌو يَا أَبَا الْأَبْتَرِ وَ كَانَ الرَّجُلُ فِي الْجَاهِلِيَّةِ إِذَا لَمْ يَكُنْ لَهُ وَلَدٌ يُسَمَّى أَبْتَرَ
Tafseer Al-Qummi – Rasool-Allah-saww entered the Masjid and in it were Umar Bin Al-Aas, and Al-Hakam Bin Abu Al-Aas. Amro said, ‘O father of Al-Abtar!’ And the man during the pre-Islamic period, when there did not happen to be a son for him, would be called Al-Abtar.
ثُمَّ قَالَ عَمْرٌو وَ إِنِّي لَأَشْنَأُ مُحَمَّداً أَيْ أُبْغِضُهُ فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ ص إِنَّ شانِئَكَ أَيْ مُبْغِضَكَ عَمْرَو بْنَ الْعَاصِ هُوَ الْأَبْتَرُ يَعْنِي لَا دِينَ لَهُ وَ لَا نَسَبَ.
Then Amro said, ‘And I am man adversary of Muhammad-saww, i.e., hate him-saww. So, Allah-azwj Revealed unto His-azwj Rasool-saww: Surely your adversary, he is the one without posterity [108:3] – i.e., your-saww hater, Amro Bin Al-Aas, he is the one without posterity [108:3] – meaning there is neither any religion for him nor lineage’’.[7]
430 – يب، تهذيب الأحكام ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص نَهَى أَهْلَ مَكَّةَ أَنْ يُؤَاجِرُوا دُورَهُمْ وَ أَنْ يُغْلِقُوا عَلَيْهَا أَبْوَاباً وَ قَالَ سَواءً الْعاكِفُ فِيهِ وَ الْبادِ
(The book) ‘Tahzeeb Al Ahkam’ – Ibn Tareyf, from Ibn Gulwan,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws: ‘Rasool-Allah-saww has forbidden the people of Makkah to rent out their houses (to the pilgrims during Hajj), and that they should (take them guests) and that they should not be closing the doors upon it, and said: ‘to be equal therein, the dweller in it and the visitor [22:25]’.
قَالَ وَ فَعَلَ ذَلِكَ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ وَ عَلِيٌّ ع حَتَّى كَانَ فِي زَمَنِ مُعَاوِيَةَ.
He-asws said: ‘And that was done by Abu Bakr, and Umar, and Usman, and Ali-asws, until when it was during the era of Muawiya’’ (who abandoned the Sunnah – and let people charge fees to the visitors of the holy Kabah).[8]
431 – مع، معاني الأخبار الْمُكَتِّبُ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنْ نَصْرِ بْنِ عُبَيْدٍ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَبْدِ الْغَفَّارِ بْنِ الْقَاسِمِ عَنِ الْأَعْمَشِ عَنْ عَدِيِّ بْنِ ثَابِتٍ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: أَقْبَلَ أَبُو سُفْيَانَ وَ مُعَاوِيَةُ يَتْبَعُهُ فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ الْعَنِ التَّابِعَ وَ الْمَتْبُوعَ اللَّهُمَّ عَلَيْكَ بِالْأُقَيْعِسِ
(The book) ‘Ma’ani Al Akhbar’ – Al Mukattib, from Ibn Zakariya, from Ibn Habeeb, from Nasr Bin Ubeyd, from Nasr Bin Muzahim, from Abdul Gaffar Bin Al Qasim, from Al Amsh, from Aday Bin Sabit, from Al Bara’a Bin Aazib who said,
‘Abu Sufyan came and Muawiya was following behind him. Rasool-Allah-saww said: ‘O Allah-azwj! Curse the follower and the followed. O Allah-azwj! Upon you is (to Deal) with Al-Aqeysi’.
قَالَ ابْنُ الْبَرَاءِ لِأَبِيهِ مَنِ الْأُقَيْعِسُ قَالَ مُعَاوِيَةُ.
Ibn Al Bara’a (the narrator) said to his father, ‘Who is Al-Aqyesi?’ He said, ‘Muawiya’’.[9]
– 432 كِتَابُ صِفِّينَ، مِثْلَهُ.
Kitab Siffeen – Similar to it.[10]
433 – مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ عَنِ الْحَكَمِ بْنِ سَالِمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّا وَ آلَ أَبِي سُفْيَانَ أَهْلُ بَيْتَيْنِ تَعَادَيْنَا فِي اللَّهِ قُلْنَا صَدَقَ اللَّهُ وَ قَالُوا كَذَبَ اللَّهُ قَاتَلَ أَبُو سُفْيَانَ رَسُولَ اللَّهِ ص وَ قَاتَلَ مُعَاوِيَةُ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ قَاتَلَ يَزِيدُ بْنُ مُعَاوِيَةَ الْحُسَيْنَ بْنَ عَلِيٍّ ع وَ السُّفْيَانِيُّ يُقَاتِلُ الْقَائِمَ ع.
(The book) ‘Ma’ani Al Akhbar’ – Ibn Al Waleed, from Muhammad Al Attar, and Ahmad Bin Idrees, both together from Al Ashary, from Al Sayyari, from Al Hakam Bin Salim, from the one who narrated it,
‘From Abu Abdullah-asws having said: ‘We-asws and the progeny of Abu Sufyan are people of two households are enemies for the Sake of Allah-azwj. We-asws said: ‘Allah-azwj Spoke the truth’, and they are saying, ‘Allah-azwj has Lied. Abu Sufyan fought against Rasool-Allah-saww, and Muawiya fought against Ali-asws Bin Abu Talib-asws, and Yazeed Bin Muawiya-la fought against Al-Husayn-asws Bin Ali-asws, and Al-Sufyan (Sufiyani) will be fighting against Al-Qaim-asws’’.[11]
434 – قب، المناقب لابن شهرآشوب كِتَابُ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْمُؤَذِّنِ عَنْ أَبِي مُعَاوِيَةَ الصَّرِيرِ عَنِ الْأَعْمَشِ عَنْ سُمَيٍّ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ وَ ابْنِ عَبَّاسٍ وَ فِي تَفْسِيرِ ابْنِ جُرَيْجٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ أَ لَيْسَ اللَّهُ بِأَحْكَمِ الْحاكِمِينَ وَ قَدْ دَخَلَتِ الرِّوَايَاتُ بَعْضُهَا فِي بَعْضٍ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, the book of Ahmad Bin Abdullah Al Muwazzin, from Abu Muawiya Al Sareer, from Al Amsh, from Sumayya, from Abu Salih, from Abu Hureyra, and Ibn Abbas. And in Tafseer of Ibn Jureyj, from Ara’a, from Ibn Abbas,
‘Regarding His-azwj Words: Isn’t Allah the most Decisive of the judges? [95:8]. And the reports have mingled with each other.
أَنَّ النَّبِيَّ ص انْتَبَهَ مِنْ نَوْمِهِ فِي بَيْتِ أُمِّ هَانِئٍ فَزِعاً فَسَأَلَتْهُ عَنْ ذَلِكَ فَقَالَ يَا أُمَّ هَانِئٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَضَ عَلَيَّ فِي مَنَامِي الْقِيَامَةَ وَ أَهْوَالَهَا وَ الْجَنَّةَ وَ نَعِيمَهَا وَ النَّارَ وَ مَا فِيهَا وَ عَذَابَهَا
‘The Prophet-saww woke up from his-saww sleep in alarm in the house of Umm Hany. She asked him-saww about that. He-saww said: ‘O Umm Hany! Allah-azwj Mighty and Majestic Presented the Day of Qiyamah to me-saww in my-saww sleep, and its situations, and the Paradise and its bounties, and the Fire and what is therein and its torments.
فَأَطْلَعْتُ فِي النَّارِ فَإِذَا أَنَا بِمُعَاوِيَةَ وَ عَمْرِو بْنِ الْعَاصِ قَائِمَيْنِ فِي حَرِّ جَهَنَّمَ تَرْضَخُ رُءُوسَهُمَا الزَّبَانِيَةُ بِحِجَارَةٍ مِنْ جَمْرِ جَهَنَّمَ يَقُولُونَ لَهُمَا هَلْ آمَنْتُمَا بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ
I-saww noticed in the Fire and there I-saww saw Muawiya and Amro Bin Al-Aas, both standing in the heat of Hell. Their heads were being pelted into submission by the Zabaniyya (Angels of Hell) with stones from embers of Hell. They were saying to them both: ‘Didn’t you believe in the Wilayah of Ali-asws Bin Abu Talib-asws?’’
قَالَ ابْنُ عَبَّاسٍ فَيَخْرُجُ عَلِيٌّ مِنْ حِجَابِ الْعَظَمَةِ ضَاحِكاً مُسْتَبْشِراً وَ يُنَادِي حُكِمَ لِي وَ رَبِّ الْكَعْبَةِ فَذَلِكَ قَوْلُهُ أَ لَيْسَ اللَّهُ بِأَحْكَمِ الْحاكِمِينَ فَيُبْعَثُ الْخَبِيثُ إِلَى النَّارِ وَ يَقُومُ عَلِيٌّ فِي الْمَوْقِفِ يَشْفَعُ فِي أَصْحَابِهِ وَ أَهْلِ بَيْتِهِ وَ شِيعَتِهِ.
Ibn Abbas said, ‘So, Ali-asws would come out from the veil of magnificence, laughing, smiling and calling out: ‘To me-asws, by Lord-azwj of the Kabah!’ So that is His-azwj Word: Isn’t Allah the most Decisive of the judges? [95:8]. He-asws would send the wicked to the Fire, and Ali-asws would stand in the position interceding regarding his-asws companions and his-asws family members, and his-asws Shias’’.[12]
435 – مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ يَقُولُ قَالَ رَسُولُ اللَّهِ ص وَ مُعَاوِيَةُ يَكْتُبُ بَيْنَ يَدَيْهِ وَ أَهْوَى بِيَدِهِ إِلَى خَاصِرَتِهِ بِالسَّيْفِ مَنْ أَدْرَكَ هَذَا يَوْماً أَمِيراً فَلْيَبْقُرْ خَاصِرَتَهُ بِالسَّيْفِ
(The book) ‘Ma’ani Al Akhbar’ – Ibn Al Mutawakkal, from Al Himeyri, from Ibn Isa, from Ibn Mawjub, from Al Sumali who said,
‘I heard Abu Ja’far-asws saying: ‘Rasool-Allah-saww said, and Muawiya was writing in front of him-saww, and he-saww gestured by his-saww hand to his waist with the sword: ‘One who comes across this one as a ruler, so let him stab him in his waist with the sword’.
فَرَآهُ رَجُلٌ مِمَّنْ سَمِعَ ذَلِكَ مِنْ رَسُولِ اللَّهِ ص يَوْماً وَ هُوَ يَخْطُبُ بِالشَّامِ عَلَى النَّاسِ فَاخْتَرَطَ سَيْفَهُ ثُمَّ مَشَى إِلَيْهِ فَحَالَ النَّاسُ بَيْنَهُ وَ بَيْنَهُ فَقَالُوا يَا عَبْدَ اللَّهِ مَا لَكَ
A man from the ones who had heard that from Rasool-Allah-saww, saw him (Muawiya) one day, and he was addressing at Syria to the people. He unsheathed his sword, then walked towards him. The people formed a barrier between him and him and they said, ‘O servant of Allah-azwj! What is the matter with you?’
فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَدْرَكَ هَذَا يَوْماً أَمِيراً فَلْيَبْقُرْ خَاصِرَتَهُ بِالسَّيْفِ قَالَ فَقَالُوا أَ تَدْرِي مَنِ اسْتَعْمَلَهُ قَالَ لَا قَالُوا أَمِيرُ الْمُؤْمِنِينَ عُمَرُ فَقَالَ الرَّجُلُ سمع [سَمْعاً] وَ طَاعَةً لِأَمِيرِ الْمُؤْمِنِينَ.
He said, ‘I heard Rasool-Allah-saww saying: ‘One who comes across this one as a ruler one day, so let him stab his waist with the sword’. They said, ‘Do you know who has employed (appointed) him?’ He said, ‘No’. They said, ‘Commander of the faithful, Umar’. The man said, ‘I hear and am obedient to the commander of the faithful’’.[13]
436 – ن، عيون أخبار الرضا عليه السلام الْحُسَيْنُ بْنُ أَحْمَدَ الْبَيْهَقِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الصَّوْلِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أَبِيهِ قَالَ: حَلَفَ رَجُلٌ بِخُرَاسَانَ بِالطَّلَاقِ أَنَّ مُعَاوِيَةَ لَيْسَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص أَيَّامَ كَانَ الرِّضَا ع بِهَا فَأَفْتَى الْفُقَهَاءُ بِطَلَاقِهَا فَسُئِلَ الرِّضَا ع فَأَفْتَى أَنَّهَا لَا تُطَلَّقُ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Al Husayn Bin Ahmad Al Bayhaqi, from Muhammad Bin Yahya Al Sowly, from Ahmad Bin Muhammad Bin Is’haq, from his father who said,
‘A man vowed at Khurasan with the divorce that Muawiya wasn’t from the companions of Rasool-Allah-saww, during the day Al-Reza-asws was at it (Khurasan). The jurists issued verdicts with her divorce. Al-Reza-asws was asked and he-asws issued a verdict: ‘She is not divorced’.
فَكَتَبَ الْفُقَهَاءُ رُقْعَةً أَنْفَذُوهَا إِلَيْهِ وَ قَالُوا لَهُ مِنْ أَيْنَ قُلْتَ يَا ابْنَ رَسُولِ اللَّهِ ص أَنَّهَا لَمْ تُطَلَّقْ
The jurists wrote a note sending it to him-asws and they said to him-asws in their note, ‘From where did you-asws say, O son-asws of Rasool-Allah-saww, that she is not divorced?’
فَوَقَّعَ ع فِي رُقْعَتِهِمْ قُلْتُ هَذَا مِنْ رِوَايَتِكُمْ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ لِمُسْلِمَةِ الْفَتْحِ وَ قَدْ كَثُرُوا عَلَيْهِ أَنْتُمْ خَيْرٌ وَ أَصْحَابِي خَيْرٌ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ فَأَبْطَلَ الْهِجْرَةَ وَ لَمْ يَجْعَلْ هَؤُلَاءِ أَصْحَاباً لَهُ فَرَجَعُوا إِلَى قَوْلِهِ.
He-asws signed: ‘This is in your reports from Abu Saeed Al-Khudri that Rasool-Allah-saww said to a Muslim woman at the conquest (of Makkah), and a lot of them had gathered to him-saww: ‘You are good, and my-saww companions are good, and there is no emigration after the conquest’. Thus, the emigration was invalidated and he-saww did not make them as companions of his-saww’. They (jurists) returned to his-asws words’’.[14]
437 – ل، الخصال ابْنُ مُوسَى عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنْ نُصَيْرِ بْنِ عُبَيْدٍ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ يَحْيَى بْنِ يَعْلَى عَنْ يَحْيَى بْنِ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ أَبِيهِ عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ عَنْ أَبِي حَرْبِ بْنِ أَبِي الْأَسْوَدِ عَنْ رَجُلٍ مِنْ أَهْلِ الشَّامِ عَنْ أَبِيهِ قَالَ سَمِعْتُ النَّبِيَّ ص يَقُولُ مِنْ شَرِّ خَلْقِ اللَّهِ خَمْسَةٌ إِبْلِيسُ وَ ابْنُ آدَمَ الَّذِي قَتَلَ أَخَاهُ وَ فِرْعَوْنُ ذُو الْأَوْتَادِ وَ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ رَدَّهُمْ عَنْ دِينِهِمْ وَ رَجُلٌ مِنْ هذا [هَذِهِ] الْأُمَّةِ يُبَايَعُ عَلَى كُفْرٍ عِنْدَ بَابِ لُدٍّ
(The book) ‘Al Khisaal’ – Ibn Musa, from Ibn Zakariya, from Ibn Habeeb, from Nuseyr, from Ubeyd, from Nasr Bin Muzahim, from Yahya Bin Ya’la, from Yahya Bin Salama Bin Kuheyl, from his father, from Salim Bin Abu Al Ja’ad, from Abu Harb Bin Abu Al Aswad, from a man from the people of Syria, from his father who said,
‘I heard the Prophet-saww saying: ‘From the evilest creatures of Allah-azwj, there are five – Iblees-la, and son of Adam-as who killed his brother, and Pharaoh-la with the pegs, and a man from the children of Israel who returned them from their religion, and a man from this community who would be pledged allegiance to upon Kufr at the door of Ludd (a town near Palestine where Isa-as would kill Al-Dajjal-la)’.
قَالَ ثُمَّ قَالَ إِنِّي لَمَّا رَأَيْتُ مُعَاوِيَةَ يُبَايَعُ عِنْدَ لُدٍّ ذَكَرْتُ قَوْلَ رَسُولِ اللَّهِ ص فَلَحِقْتُ بِعَلِيٍّ فَكُنْتُ مَعَهُ.
He (the narrator) said, ‘Then he-saww said, ‘When I saw Muawiya being pledged allegiance to at Ludd, I remembered the words of Rasool-Allah-saww, so I joined up with Ali-asws, and I was with him-asws’’.[15]
438- – كِتَابُ صِفِّينَ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ يَحْيَى بْنِ يَعْلَى مِثْلَهُ
Kitab Siffeen of Nasr Bin Muzahim, from Yahya Bin Ya’la – similar to it.[16]
439 – ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ بَشِيرٍ النَّبَّالِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: كُنْتُ خَلْفَ أَبِي وَ هُوَ عَلَى بَغْلَتِهِ فَنَفَرَتْ بَغْلَتُهُ فَإِذَا رَجُلٌ شَيْخٌ فِي عُنُقِهِ سِلْسِلَةٌ وَ رَجُلٌ يَتْبَعُهُ فَقَالَ يَا عَلِيَّ بْنَ الْحُسَيْنِ اسْقِنِي اسْقِنِي فَقَالَ الرَّجُلُ لَا تَسْقِهِ لَا سَقَاهُ اللَّهُ قَالَ وَ كَانَ الشَّيْخُ مُعَاوِيَةَ.
(The book) ‘Basaair Al Darajaat’ – Al Hassan Bin Ali, from Al Abbas Bin Aamir, from Aban, from Bashir Al Nabal,
From Abu Ja’far-asws having said: ‘I was (travelling) behind my-asws father-asws and he-asws was upon a mule. His-asws mule alienated, and there was an old man having a chain in his neck, and a man was following him. He said, ‘O Ali-asws Bin Al-Husayn-asws! Quench me! Quench me!’ The man (holding his chain) said, ‘Do not quench him. Allah-azwj did not Quench’. And the old man (in chains) was Muawiya’’.[17]
440 – ختص، الإختصاص أَيُّوبُ بْنُ نُوحٍ وَ الْحَسَنُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ الْعَبَّاسِ مِثْلَهُ.
(The book) ‘Al-Ikhtisas’ – Ayoub Bin Nuh, and Al Hassan Bin Ali Bin Abdullah Bin Al Mugheira, from Al Abbas – similar to it.[18]
441 – ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ يَحْيَى بْنِ أُمِّ الطَّوِيلِ قَالَ: صَحِبْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع فِي الْمَدِينَةِ إِلَى مَكَّةَ وَ هُوَ عَلَى بَغْلَتِهِ وَ أَنَا عَلَى رَاحِلَةٍ فَجُزْنَا وَادِيَ ضَجْنَانَ فَإِذَا نَحْنُ بِرَجُلٍ أَسْوَدَ فِي رَقَبَتِهِ سِلْسِلَةٌ قَالَ وَ هُوَ يَقُولُ يَا عَلِيَّ بْنَ الْحُسَيْنِ اسْقِنِي سَقَاكَ اللَّهُ
(The book ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Musa Bin Sa’dan, from Al Husayn Bin Abu Al Ala’a, from Haroun Bin Kharjat, from Yahya Ibn Umm Taweel who said,
‘I accompanied Ali-asws Bin Al-Husayn-asws in (from) Al-Medina to Makkah, and he-asws was upon his-asws mule, and I was upon a riding camel. We went out to the valley of Zajnan, and there we were with a black man having a chain in his neck, and he was saying, ‘O Ali-asws Bin Al-Husayn-asws, quench me, may Allah-azwj Quench you-asws!’
قَالَ فَقَالَ عَلِيٌّ فَوَضَعَ رَأْسَهُ عَلَى صَدْرِهِ ثُمَّ حَرَّكَ دَابَّتَهُ قَالَ فَالْتَفَتُّ فَإِذَا رَجُلٌ يَجْذِبُهُ وَ هُوَ يَقُولُ لَا تَسْقِهِ لَا سَقَاهُ اللَّهُ قَالَ فَحَرَّكْتُ رَاحِلَتِي فَلَحِقْتُ بِعَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ فَقَالَ لِي أَيَّ شَيْءٍ رَأَيْتَ فَأَخْبَرْتُهُ فَقَالَ ذَاكَ مُعَاوِيَةُ.
He (the narrator) said, ‘He-asws said: ‘To me-asws!’ And he-asws placed his-asws head upon his-asws chest, then moved his-asws animal away. I turned around that there was a man pulling him (by the chain), and he was saying, ‘Do no quench him, Allah-azwj did not Quench!’ I moved my camel and caught up with Ali-asws Bin Al-Husayn-asws. He-asws said to me; ‘Which thing did you see?’ I informed him. He-asws said: ‘That is Muawiya’’.[19]
442 – حة، فرحة الغري مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الذَّيَّابِ عَنِ الْحَسَنِ بْنِ إِسْحَاقَ بْنِ مَوْهُوبٍ عَنْ مُحَمَّدِ بْنِ الْقَاضِي عَبْدِ اللَّهِ عَنِ الْمُبَارَكِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَحْمَدَ بْنِ عَبْدِ الْوَاحِدِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ الرَّبِيعِ عَنْ نَصْرِ بْنِ مُزَاحِمٍ التَّمِيمِيِّ فِي كِتَابِ صِفِّينَ قَالَ: كَانَ مُعَاوِيَةُ إِذَا قَنَتَ لَعَنَ عَلِيّاً ع وَ ابْنَ عَبَّاسٍ وَ قَيْسَ بْنَ سَعْدٍ وَ الْحَسَنَ وَ الْحُسَيْنَ ع وَ لَمْ يُنْكَرْ ذَلِكَ عَلَيْهِ إِمَّا خَوْفاً مِنْ مُؤْمِنٍ أَوِ اعْتِقَاداً مِنْ جَاهِلٍ
(The book) ‘Farhat Al Ghary’ – Muhammad Bin Muhammad Bin Ali Bin Al Zayyab, from Al Hassan Bin Is’haq Bin Mowhub, from Muhammad Bin Al Qazy Abdullah, from Al Mubarak Bin Abdul Jabbar, from Ahmad Bin Abdul Wahid, from Ali Bin Muhammad Bin Uqba, from Suleyman Bin Al Rabie, from Nasr Bin Muazhim Al Tameemi in Kitab Siffeen who said,
‘Whenever Muawiya was performing Qunoot (when leading Salat) would curse Ali-asws, and Ibn Abbas, and Qays Bin Sa’ad, and Al-Hassan-asws and Al-Husayn-asws, and that was not being denied/disliked upon him, either out of fear from a Momin, or belief from an ignoramus.
وَ كَانَ خَالِدُ بْنُ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ أَسَدِ بْنِ كَرِيزِ بْنِ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ شَمْسِ بْنِ عَمْعَمَةَ بْنِ حَرِيزِ بْنِ شَقِّ بْنِ مُصْعَبِ بْنِ يَشْكُرَ بْنِ دَهْمِ بْنِ أَفْرَكِ بْنِ بَدِيرِ بْنِ قَسْرٍ الْقَسْرِيُّ يَقُولُ عَلَى الْمِنْبَرِ الْعَنُوا عَلِيَّ بْنَ أَبِي طَالِبٍ فَإِنَّهُ لُصُّ بْنُ لُصٍّ بِضَمِّ اللَّامِ
And Khalid Bin Abdullah Bin Yazeed Bin Asad Bin Kareyz Bin Aamir Bin Abdullah Bin Abd Shams Bin Am’amah Bin Hareyz Bin Shaq Bin Mus’ab Bin Yashkar Bin Dahm Bin Afrik Bin Badeyr Bin Qasr Al-Qasry was saying upon the pulpit, ‘Curse Ali-asws Bin Abu Talib-asws, for he is a thief son of a thief!’ – by joining the (letter) ‘laam’.
فَقَامَ إِلَيْهِ أَعْرَابِيٌّ فَقَالَ وَ اللَّهِ مَا أَعْلَمُ مِنْ أَيِّ شَيْءٍ أَعْجَبُ مِنْ سَبِّكَ عَلِيَّ بْنَ أَبِي طَالِبٍ أَمْ مِنْ مَعْرِفَتِكَ بِالْعَرَبِيَّةِ.
A Bedouin stood up to him and said, ‘By Allah-azwj! I don’t know from which thing I should be more surprised, your reviling Ali-asws Bin Abu Talib-asws or from your understanding of the Arabic (language)!’’[20]
443 – كشف، كشف الغمة مِنْ كِتَابِ الْمُوَفَّقِيَّاتِ لِلزُّبَيْرِ بْنِ بَكَّارٍ الزُّبَيْرِيِّ عَنْ رِجَالِهِ قَالَ قَالَ مُطَرِّفُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ وَفَدْتُ مَعَ أَبِي الْمُغِيرَةِ عَلَى مُعَاوِيَةَ وَ كَانَ أَبِي يَأْتِيهِ فَيَتَحَدَّثُ مَعَهُ ثُمَّ يَنْصَرِفُ إِلَيَّ فَيَذْكُرُ مُعَاوِيَةَ وَ يَذْكُرُ عَقْلَهُ وَ يُعْجَبُ بِمَا يَرَى مِنْهُ إِذْ جَاءَ ذَاتَ لَيْلَةٍ
(The book) ‘Kashf al Ghumma’, from Kitab Al Muwaffaqiyat, from Al Zubeyr, from his men who said, ‘Mutrif Bin Al Mugheira Bin Shuba,
‘I was delegated with Abu Al-Mugheira to Muawiya, and my father used to go to him. He would discuss with him then leave to come to me. He mentioned Muawiya and his intellect, and he was surprised with what he had seen from him when he had come on that night.
فَأَمْسَكَ عَنِ الْعَشَاءِ وَ رَأَيْتُهُ مُغْتَمّاً فَانْتَظَرْتُهُ سَاعَةً وَ ظَنَنْتُ أَنَّهُ لِشَيْءٍ حَدَثَ فِينَا وَ فِي عَمَلِنَا فَقُلْتُ مَا لِي أَرَاكَ مُغْتَمّاً مُنْذُ اللَّيْلَةِ فَقَالَ يَا بُنَيَّ جِئْتُ مِنْ عِنْدِ أَخْبَثِ النَّاسِ قُلْتُ وَ مَا ذَاكَ
I withheld from Al-Isha (Salat) and saw him bleak. So, I waited for a while and thought it was for a thing that had occurred regarding us, and regarding our work. I said, ‘What is the matter I see you gloomy since the night?’ He said, ‘O my son! You have come to the wickedest of the people’. I said, ‘And why is that?’
قَالَ قُلْتُ لَهُ وَ خَلَوْتُ بِهِ إِنَّكَ قَدْ بَلَغْتَ سِنّاً فَلَوْ أَظْهَرْتَ عَدْلًا وَ بَسَطْتَ خَيْراً فَإِنَّكَ قَدْ كَبِرْتَ وَ لَوْ نَظَرْتَ إِلَى إِخْوَتِكَ مِنْ بَنِي هَاشِمٍ فَوَصَلْتَ أَرْحَامَهُمْ فَوَ اللَّهِ مَا عِنْدَهُمُ الْيَوْمَ شَيْءٌ تَخَافُهُ
He (the narrator) said, ‘I said to him (Muawiya) and I was alone with him, ‘You have reached old age. If you could manifest justice and extend goodness, for you have become old, and if you could look at your brethren from the clan of Hashim-asws, and connect with their relationship. By Allah-azwj! There is nothing with them today you can fear’.
فَقَالَ هَيْهَاتَ هَيْهَاتَ مَلِكَ أَخُو تَيْمٍ فَعَدَلَ وَ فَعَلَ مَا فَعَلَ فَوَ اللَّهِ مَا عَدَا أَنْ هَلَكَ فَهَلَكَ ذِكْرُهُ إِلَّا أَنْ يَقُولَ قَائِلٌ أَبُو بَكْرٍ
He said, ‘Far be it! Far be it! The brother of (clan of) Taym (Abu Bakr) became king and he did justice, and did what he did. By Allah-azwj! He was not unjust. He died and his mention died, except that a speaker would say (the name) ‘Abu Bakr’.
ثُمَّ مَلِكَ أَخُو بَنِي عَدِيٍّ فَاجْتَهَدَ وَ شَمَّرَ عَشْرَ سِنِينَ فَوَ اللَّهِ مَا عَدَا أَنْ هَلَكَ فَهَلَكَ ذِكْرُهُ إِلَّا أَنْ يَقُولَ قَائِلٌ عُمَرُ
Then the brother of (clan of) Aday became king. He struggled, and rolled-up (his sleeves) for ten years. By Allah-azwj! He was not unjust. He died and his mention died, except that a speaker would say (the name) ‘Umar’.
ثُمَّ مَلِكَ عُثْمَانُ فَهَلَكَ رَجُلٌ لَمْ يَكُنْ أَحَدٌ فِي مِثْلِ نَسَبِهِ وَ فَعَلَ مَا فَعَلَ وَ عُمِلَ بِهِ مَا عُمِلَ فَوَ اللَّهِ مَا عَدَا أَنْ هَلَكَ فَهَلَكَ ذِكْرُهُ وَ ذِكْرُ مَا فُعِلَ بِهِ
Then Usman was king. A man died and there did not happen to be anyone in the like of his attributes, and he did what he did, and it was done with him what was done. By Allah-azwj! He was not unjust. He died and his mention died, and mentioned of what was done with him.
وَ إِنَّ أَخَا بَنِي هَاشِمٍ يُصَاحُ بِهِ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَأَيُّ عَمَلٍ يَبْقَى بَعْدَ هَذَا لَا أُمَّ لَكَ لَا وَ اللَّهِ إِلَّا دَفْناً دَفْناً.
And a brother of the clan of Hashim-asws (Rasool-Allah-saww), he-saww is shouted with five times during every day, ‘I testify that Muhammad-saww is Rasool-Allah-saww’ (in the Azaan). So, which deed remains after this? May there be no mother for you! No, by Allah-azwj, except burying, burying!’ (By killing them or burying their mention)’’.[21]
444 – كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مُسْكَانَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: نَزَلَتْ سُورَةُ الْحَاقَّةِ فِي أَمِيرِ الْمُؤْمِنِينَ ع وَ فِي مُعَاوِيَةَ عَلَيْهِ مِنَ اللَّهِ جَزَاءُ مَا عَمِلَهُ.
(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – From Al Hassan Bin Mahboub, from Muhammad Bin Muskan, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Surah Al-Haqqah (69) was Revealed regarding Amir Al-Momineen-asws and regarding Muawiya, upon him from Allah-azwj would be his recompense from Allah-azwj for what he has done’’.[22]
445 – وَ يُؤَيِّدُهُ مَا رَوَاهُ مُحَمَّدُ بْنُ عَبَّاسٍ عَنِ الْحَسَنِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ رَجُلٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: قَوْلُهُ عَزَّ وَ جَلَ فَأَمَّا مَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ إِلَى آخِرِ الْآيَاتِ فَهُوَ أَمِيرُ الْمُؤْمِنِينَ وَ أَمَّا مَنْ أُوتِيَ كِتابَهُ بِشِمالِهِ فَالشَّامِيُّ.
And it is supported by what is reported from Muhammad Bin Abbas, from Al Hassan Bin Ahmad, from Muhammad Bin Isa, from a man from Al Halby,
‘From Abu Abdullah-asws having said: ‘Words of Mighty and Majestic: So as for one Given his book in his right hand [69:19] – up to the end of the Verses, so it is Amir Al-Momineen-asws, And as for one Given his book in his left hand, [69:25], it is the Syrian (Muawiya)’’.[23]
446 – وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ أَنَّ مُعَاوِيَةَ صَاحِبُ السِّلْسِلَةِ وَ هُوَ فِرْعَوْنُ هَذِهِ الْأُمَّةِ.
And it is reported from Abu Abdullah-asws: ‘Muawiya is the one bounded in chains, and he is the Pharaoh-la of his community’’.[24]
447 – كا، الكافي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا الْعَقْلُ قَالَ مَا عُبِدَ بِهِ الرَّحْمَنُ وَ اكْتُسِبَ بِهِ الْجِنَانُ
(The book) ‘Al Kafi’ – Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from one of our companions raising it to,
‘Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘What is the intellect?’ He-asws said: ‘What the Beneficent is worshipped with, and the Paradise is earned with’.
قَالَ قُلْتُ فَالَّذِي كَانَ فِي مُعَاوِيَةَ فَقَالَ تِلْكَ النَّكْرَاءُ تِلْكَ الشَّيْطَنَةُ وَ هِيَ شَبِيهَةٌ بِالْعَقْلِ.
He (the narrator) said, ‘I said, ‘So, that which was in Muawiya (what was it)?’ He-asws said: ‘That was the cunningness (shrewdness). That is the devilry, and it resembles with the intellect’’.[25]
448 – كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مُعَاوِيَةَ أَوَّلُ مَنْ عَلَّقَ عَلَى بَابِهِ مِصْرَاعَيْنِ بِمَكَّةَ فَمَنَعَ حَاجَّ بَيْتِ اللَّهِ مَا قَالَ اللَّهُ عَزَّ وَ جَلَ سَواءً الْعاكِفُ فِيهِ وَ الْبادِ وَ كَانَ النَّاسُ إِذَا قَدِمُوا مَكَّةَ نَزَلَ الْبَادِي عَلَى الْحَاضِرِ حَتَّى يَقْضِيَ حَجَّهُ
(The book) ‘Al Kafi’ – The number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,
‘Abu Abdullah-asws said: ‘Muawiya was the first one to hand two shutters upon his door at Makkah, and prevented the pilgrims of the House of Allah-azwj, what Allah-azwj Mighty and Majestic Said: ‘to be equal therein, the dweller in it and the visitor [22:25], and the people, when they arrived at Makkah, the visitor would lodge at the dweller until he would fulfil his Hajj.
وَ كَانَ مُعَاوِيَةُ صَاحِبَ السِّلْسِلَةِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَ فِي سِلْسِلَةٍ ذَرْعُها سَبْعُونَ ذِراعاً فَاسْلُكُوهُ إِنَّهُ كانَ لا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ وَ كَانَ فِرْعَوْنَ هَذِهِ الْأُمَّةِ.
And Muawiya was the one bound in the chain which Allah-azwj Mighty and Majestic Said: Then enchain him in a chain of seventy cubits, and insert him! [69:32] Surely he did not believe in Allah, the Magnificent [69:33], and he was the Pharaoh of this community’’.[26]
449 – كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ ع قَالَ: لَمْ يَكُنْ لِدُورِ مَكَّةَ أَبْوَابٌ وَ كَانَ أَهْلُ الْبُلْدَانِ يَأْتُونَ بِقُطْوَانِهِمْ فَيَدْخُلُونَ فَيَضْرِبُونَ بِهَا وَ كَانَ أَوَّلُ مَنْ بَوَّبَهَا مُعَاوِيَةَ.
(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban Bin Usman, from Yahya Bin Abu Al A’ala,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘There did not happen to be any doors for the houses of Makkah, and the people of the city used to come with their livestock and were striking (the tents) at it, and the first one to install doors (gates) was Muawiya’’.[27]
450 – يب، تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ أَوَّلَ مَنْ خَطَبَ وَ هُوَ جَالِسٌ مُعَاوِيَةُ وَ اسْتَأْذَنَ النَّاسَ فِي ذَلِكَ مِنْ وَجَعٍ كَانَ فِي رُكْبَتَيْهِ وَ كَانَ يَخْطُبُ خُطْبَةً وَ هُوَ جَالِسٌ وَ خُطْبَةً وَ هُوَ قَائِمٌ ثُمَّ يَجْلِسُ بَيْنَهُمَا.
(The book) ‘Tahzeeb Al Ahkam’ – Al Husayn Bin Saeed, from Fazalat, from Muawiya Bin Wahab who said,
‘Abu Abdullah-asws said: ‘The first one to address while being seated, was Muawiya, and he permitted the people regarding that, due to the pain which used to be in his knees, and he used to address the people while he was seated, and address while he was standing. Then he would sit between the two’’.[28]
451 – د، العدد القوية كَانَ مُعَاوِيَةُ يَكْتُبُ فِيمَا يَنْزِلُ بِهِ يَسْأَلُ لَهُ عَلِيَّ بْنَ أَبِي طَالِبٍع عَنْ ذَلِكَ فَلَمَّا بَلَغَهُ قَتْلُهُ قَالَ ذَهَبَ الْفِقْهُ وَ الْعِلْمُ بِمَوْتِ ابْنِ أَبِي طَالِبٍ فَقَالَ لَهُ أَخُوهُ عُتْبَةُ لَا يَسْمَعُ هَذَا أَهْلُ الشَّامِ فَقَالَ دَعْنِي عَنْكَ.
(The book) ‘Al-Adad Al-Qawiya’ – Muawiya used to write down among what befell with him, question Ali-asws Bin Abu Talib-asws was asked about for him. When it reached him that he-asws had been killed, he said, ‘The understanding and the knowledge had gone with the death of the son-asws of Abu Talib-asws’. His brother Utba said to him, ‘Do not let the people of Syria hear this’. He said, ‘Leave me from you!’’[29]
452 – ختص، الإختصاص هَلَكَ مُعَاوِيَةُ وَ هُوَ ابْنُ ثَمَانِيَ وَ سَبْعِينَ سَنَةً وَ وَلِيَ الْأَمْرَ عِشْرِينَ سَنَةً.
(The book) ‘Al-Ikhtisas’ – Muawiya died and he is seventy-eight years old, and was in charge of the command for twenty years’’.[30]
453 – ختص، الإختصاص ابْنُ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَلِيِّ بْنِ أَبِي الْمُغِيرَةِ قَالَ: نَزَلَ أَبُو جَعْفَرٍ ع بِضَجْنَانَ فَقَالَ ثَلَاثَ مَرَّاتٍ لَا غَفَرَ اللَّهُ لَكَ فَلَمَّا قَالَ ذَلِكَ قَالَ أَ تَدْرُونَ لِمَنْ قُلْتُ أَوْ قَالَ لَهُ بَعْضُ أَصْحَابِنَا فَقَالَ مَرَّ بِي مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ يَجُرُّ سِلْسِلَةً قَدْ أَدْلَعَ لِسَانَهُ يَسْأَلُنِي أَنْ أَسْتَغْفِرَ لَهُ ثُمَّ قَالَ إِنَّهُ يُقَالُ إِنَّهُ وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ.
(The book) ‘Al Ikhtisas’ – Ibn Isa, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Bilad, from Ali Bin Abu Al Mugheira who said,
‘Abu Ja’far descended at Zajnan (valley) and he-asws said three times: ‘May Allah-azwj not Forgive (the sins) for you!’ When he-asws had said that, he-asws said, ‘Do you know whom I-asws said it for?’ Or one of our companions said to him-asws. He-asws said: ‘Muawiya Bin Abu Sufyan passed by me dragged by a chain rolling out his tongue, asking me-asws if I-asws could seek Forgiveness for him’. Then he-asws said: ‘It is a valley from the valleys of Hell’’.[31]
454 – كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَمَّا كَانَ سَنَةُ إِحْدَى وَ أَرْبَعِينَ أَرَادَ مُعَاوِيَةُ الْحَجَّ فَأَرْسَلَ نَجَّاراً وَ أَرْسَلَ بِالْآلَةِ وَ كَتَبَ إِلَى صَاحِبِ الْمَدِينَةِ أَنْ يَقْلَعَ مِنْبَرَ رَسُولِ اللَّهِ ص وَ يَجْعَلُوهُ عَلَى قَدْرِ مِنْبَرِهِ بِالشَّامِ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,
‘When it was the year forty-one, Muawiya intended the Hajj. He sent carpenters and sent the tools and wrote to the governor of Al-Medina to uproot the pulpit of Rasool-Allah-saww and make it to be of a measurement of his own pulpit at Syria.
فَلَمَّا نَهَضُوا لِيَقْلَعُوهُ انْكَسَفَتِ الشَّمْسُ وَ زُلْزِلَتِ الْأَرْضُ فَكَفُّوا وَ كَتَبُوا بِذَلِكَ إِلَى مُعَاوِيَةَ فَكَتَبَ إِلَيْهِمْ يَعْزِمُ عَلَيْهِمْ لِمَا فَعَلُوهُ فَفَعَلُوا فَمِنْبَرُ رَسُولِ اللَّهِ ص الْمَدْخَلُ الَّذِي رَأَيْتَ.
When they went to uproot it, the sun was eclipsed, and the ground had a tremor. They refrained and wrote with that to Muawiya. He wrote to them, determined upon them to do it. They did it. The pulpit of Rasool-Allah-saww is (now) at the entrance which you can see’’.[32]
455 – تَقْرِيبٌ، قَالَ ابْنُ الْأَثِيرِ فِي الْكَامِلِ أَرَادَ مُعَاوِيَةُ فِي سَنَةِ خَمْسِينَ مِنَ الْهِجْرَةِ أَنْ يَنْقُلَ مِنْبَرَ رَسُولِ اللَّهِ ص مِنَ الْمَدِينَةِ إِلَى الشَّامِ وَ قَالَ لَا نَتْرُكُ مِنْبَرَ النَّبِيِّ ص وَ عَصَاهُ فِي الْمَدِينَةِ وَ هُمْ قَتَلَةُ عُثْمَانَ وَ طَلَبَ الْعَصَا وَ هِيَ عِنْدَ سَعْدٍ الْقُرَظِيِّ
(The book) ‘Taqreeb’ – Ibn Al-Aseer said in (the book) ‘Al-Kamil’ – In the year fifty from the emigration, Muawiya intended to move the pulpit of Rasool-Allah-azwj from Al-Medina to Syria, and said, ‘We will not leave the pulpit of the Prophet-saww and his-saww staff in Al-Medina and they killed Usman’. And he demanded the staff, and it was with Sa’ad Al-Qurazy.
فَحَرَّكَ الْمِنْبَرَ فَكَسَفَتِ الشَّمْسُ حَتَّى رُئِيَتِ النُّجُومُ بَادِيَةً فَأَعْظَمَ النَّاسُ ذَلِكَ فَتَرَكَهُ وَ قِيلَ أَتَاهُ جَابِرٌ وَ أَبُو هُرَيْرَةَ فَقَالا لَا يَصْلُحُ أَنْ يُخْرَجَ مِنْبَرُ رَسُولِ اللَّهِ ص مِنْ مَوْضِعٍ وَضَعَهُ فِيهِ وَ تَنَقَّلَ عَصَاهُ إِلَى الشَّامِ فَتَرَكَهُ وَ زَادَ فِيهِ سِتَّ دَرَجَاتِ وَ اعْتَذَرَ مِمَّا صَنَعَ.
The pulpit moved, and the sun was eclipsed until the stars were seen to appear. The people considered that as grievous and left it. And it is said, Jabir and Abu Hureyra both came to him and said, ‘It is not correct that the pulpit of Rasool-Allah-saww be taken out from the place which he-saww had placed it’; and he transferred his-saww staff to Syria. He left it (pulpit in Al-Medina) and added six steps in it, and offered excuses from what he had done’’.[33]
456 – كِتَابُ سُلَيْمِ بْنِ قَيْسٍ عَنْ أَبَانٍ عَنْ سُلَيْمٍ وَ عُمَرَ بْنِ أَبِي سَلَمَةَ قَالا قَدِمَ مُعَاوِيَةُ حَاجّاً فِي خِلَافَتِهِ الْمَدِينَةَ بَعْدَ مَا قُتِلَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ صَالَحَ الْحَسَنُ وَ فِي رِوَايَةٍ أُخْرَى بَعْدَ مَا مَاتَ الْحَسَنُ ع وَ اسْتَقْبَلَهُ أَهْلُ الْمَدِينَةِ فَنَظَرَ فَإِذَا الَّذِي اسْتَقْبَلَهُ مِنْ قُرَيْشٍ أَكْثَرُ مِنَ الْأَنْصَارِ
Kitab Suleym Bin Qays – From Aban, from Suleym and Amro Bin Abu Salama who both said,
‘Muawiya went to Al-Medina as a pilgrim during his caliphate, after Amir Al-Momineen-asws had been martyred, and the peace treaty of Al-Hassan-asws. And in another report, after Al-Hassan-asws had passed away, and the people of Al-Medina welcomed him. Then ones who welcomed him from Quraysh were more than the Helpers.
فَسَأَلَ عَنْ ذَلِكَ فَقِيلَ إِنَّهُمْ يَحْتَاجُونَ لَيْسَتْ لَهُمْ دَوَابُّ فَالْتَفَتَ مُعَاوِيَةُ إِلَى قَيْسِ بْنِ سَعْدِ بْنِ عُبَادَةَ فَقَالَ يَا مَعْشَرَ الْأَنْصَارِ مَا لَكُمْ لَا تَسْتَقْبِلُونِّي مَعَ إِخْوَانِكُمْ مِنْ قُرَيْشٍ
He asked about that, and it was said, ‘They are needy. There aren’t any animals for them. Muawiya turned to Qays Bin Sa’ad Bin Ubada and said, ‘O group of Helpers, what is it with you that you do not welcome me along with your brothers from the Quraysh?’
فَقَالَ قَيْسٌ وَ كَانَ سَيِّدَ الْأَنْصَارِ وَ ابْنَ سَيِّدِهِمْ أَقْعَدَنَا يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ لَمْ يَكُنْ لَنَا دَوَابُّ قَالَ مُعَاوِيَةُ فَأَيْنَ النَّوَاضِحُ فَقَالَ قَيْسٌ أَفْنَيْنَاهَا يَوْمَ بَدْرٍ وَ يَوْمَ أُحُدٍ وَ مَا بَعْدَهُمَا فِي مَشَاهِدِ رَسُولِ اللَّهِ حِينَ ضَرَبْنَاكَ وَ أَبَاكَ عَلَى الْإِسْلَامِ حَتَّى ظَهَرَ أَمْرُ اللَّهِ وَ أَنْتُمْ كَارِهُونَ قَالَ مُعَاوِيَةُ اللَّهُمَّ غَفْراً قَالَ قَيْسٌ أَمَا إِنَّ رَسُولَ اللَّهِ ص قَالَ سَتَرَوْنَ بَعْدِي أَثَرَةً
Qays said – and he was the Chief of the Helpers and a son of their Chief: ‘We are sitting (no animals to ride on), O commander of the faithful – we do not have livestock’. Muawiya said, ‘Where are the water carriers (camels)?’ Qays said, ‘They were killed on the Day of Badr and the Day of Ohad, and after these two (battles) in the presence of the Rasool-Allah-saww when we struck you and your father for the sake of Islam until the Command of Allah-azwj was Manifested, and you were unwillingly (embraced Islam)’. Muawiya said, ‘Our Allah-azwj will Forgive you’. Qays said, ‘But, Rasool-Allah-saww said: ‘After me-saww, you all will see it’s effects’.
ثُمَّ قَالَ يَا مُعَاوِيَةُ تُعَيِّرُنَا بِنَوَاضِحِنَا وَ اللَّهِ لَقَدْ لَقِينَاكُمْ عَلَيْهَا يَوْمَ بَدْرٍ وَ أَنْتُمْ جَاهِدُونَ عَلَى إِطْفَاءِ نُورِ اللَّهِ وَ أَنْ يَكُونَ كَلِمَةُ الشَّيْطَانِ هِيَ الْعُلْيَا ثُمَّ دَخَلْتَ أَنْتَ وَ أَبُوكَ كَرْهاً فِي الْإِسْلَامِ الَّذِي ضَرَبْنَاكُمْ عَلَيْهِ
Then Qays said, ‘O Muawiya, you are taunting us about our water carriers?’ By Allah-azwj, we met (confronted) you (riding) upon those on the Day of Badr and you were fighting to extinguish the ‘Al-Noor’ (Light) of Allah-azwj in order to make the words of Satan-la to have supremacy. Then you and your father entered unwillingly into Islam which we were fighting you’.
فَقَالَ مُعَاوِيَةُ كَأَنَّكَ تَمُنُّ عَلَيْنَا بِنُصْرَتِكُمْ إِيَّانَا فَلِلَّهِ وَ لِقُرَيْشٍ بِذَلِكَ الْمَنُّ وَ الطَّوْلُ أَ لَسْتُمْ تَمُنُّونَ عَلَيْنَا يَا مَعْشَرَ الْأَنْصَارِ بِنُصْرَتِكُمْ رَسُولَ اللَّهِ وَ هُوَ مِنْ قُرَيْشٍ وَ هُوَ ابْنُ عَمِّنَا وَ مِنَّا فَلَنَا الْمَنُّ وَ الطَّوْلُ أَنْ جَعَلَكُمُ اللَّهُ أَنْصَارَنَا وَ أَتْبَاعَنَا فَهَدَاكُمْ بِنَا
Muawiya said to him, ‘If you are placing us under obligation for your help to us, by Allah-azwj the credit for that goes to the Quraysh. O group of Helpers, are you not placing the Rasool-Allah-saww under obligation by your helping him-saww, and he-saww was from the Quraysh, and he-saww was the son-saww of our uncle and from us? So, the credit goes to us when Allah-azwj Sent Help to us, and you followed us and attained guidance through us’.
فَقَالَ قَيْسٌ إِنَّ اللَّهَ بَعَثَ مُحَمَّداً ص رَحْمَةً لِلْعالَمِينَ فَبَعَثَهُ إِلَى النَّاسِ كَافَّةً وَ إِلَى الْجِنِّ وَ الْإِنْسِ وَ الْأَحْمَرِ وَ الْأَسْوَدِ وَ الْأَبْيَضِ اخْتَارَهُ لِنُبُوَّتِهِ وَ اخْتَصَّهُ بِرِسَالَتِهِ
Qays said, ‘Surely Allah-azwj Mighty and Majestic Sent Muhammad-saww as a Mercy to the Worlds. So He-azwj Sent him-saww to the people for all the beings, to the Jinn, and the humans, and the red, and the black, and the white, and Chose him-saww for Prophet-hood, and Specialised him-saww with His-azwj Message.
فَكَانَ أَوَّلُ مَنْ صَدَّقَهُ وَ آمَنَ بِهِ ابْنَ عَمِّهِ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ أَبُو طَالِبٍ يَذُبُّ عَنْهُ وَ يَمْنَعُهُ وَ يَحُولُ بَيْنَ كُفَّارِ قُرَيْشٍ وَ بَيْنَ أَنْ يَرْدَعُوهُ وَ يُؤْذُوهُ وَ أَمَرَ أَنْ يُبَلِّغَ رِسَالَةَ رَبِّهِ
So the first one to ratify him-saww, and believe in him-saww was the son-asws of his-saww uncle-as Ali-asws bin Abu Talib-asws, and his-saww uncle Abu Talib-asws used to defend him-saww and prevent (the enemies) from him-saww and he-asws was a shield between the infidels of Quraysh and him-saww, so that they do not frightened him-saww or hurt him-saww, and ordered him-saww to preach the Message of his-saww Lord-azwj.
فَلَمْ يَزَلْ مَمْنُوعاً مِنَ الضَّيْمِ وَ الْأَذَى حَتَّى مَاتَ عَمُّهُ أَبُو طَالِبٍ وَ أَمَرَ ابْنَهُ بِمُوَازَرَتِهِ فَوَازَرَهُ وَ نَصَرَهُ وَ جَعَلَ نَفْسَهُ دُونَهُ فِي كُلِّ شَدِيدَةٍ وَ كُلِّ ضِيقٍ وَ كُلِّ خَوْفٍ وَ اخْتَصَّ اللَّهُ بِذَلِكَ عَلِيّاً ع مِنْ بَيْنِ قُرَيْشٍ وَ أَكْرَمَهُ مِنْ بَيْنِ جَمِيعِ الْعَرَبِ وَ الْعَجَمِ
The grievances and harm did not cease to be barred from him-saww until his-saww uncle Abu Talib-asws passed away, and he-asws ordered his-asws son-asws Ali-asws to support him-saww and help him-saww. So Ali-asws supported him-saww and helped him-saww, and made his-asws own self to be sacrificed in every extremity, and every difficulty, and every fear, and Allah-azwj Chose Ali-asws due to that from between the Quraysh, and Honoured him-asws from between all the Arabs and the non-Arabs.
فَجَمَعَ رَسُولُ اللَّهِ ص جَمِيعَ بَنِي عَبْدِ الْمُطَّلِبِ فِيهِمْ أَبُو طَالِبٍ وَ أَبُو لَهَبٍ وَ هُمْ يَوْمَئِذٍ أَرْبَعُونَ رَجُلًا فَدَعَاهُمْ رَسُولُ اللَّهِ ص وَ خَادِمُهُ عَلِيٌّ ع وَ رَسُولُ اللَّهِ ص فِي حَجْرِ عَمِّهِ أَبِي طَالِبٍ
Rasool-Allah-saww gathered the sons of Abdul Muttalib-asws. Among them were Abu Talib-asws and Abu Lahab-la, and on that day, they were forty men. Rasool-Allah-saww invited them, and on that day Ali-asws attended to them, and on that day the Rasool-Allah-saww was in the chamber of his-saww uncle-as Abu Talib-asws.
فَقَالَ أَيُّكُمْ يَنْتَدِبُ أَنْ يَكُونَ أَخِي وَ وَزِيرِي وَ وَصِيِّي وَ خَلِيفَتِي فِي أُمَّتِي وَ وَلِيَّ كُلِّ مُؤْمِنٍ مِنْ بَعْدِي فَأَمْسَكَ الْقَوْمُ حَتَّى أَعَادَهَا ثَلَاثاً
He-saww said: ‘Which one of you would like to be assigned to be my-saww brother, and my-saww Vizier, and my-saww inheritor, and my-saww Caliph in my-saww community, and the Guardian of every ‘Momin’ (believer) after me-saww?’ The people were silent, to the extent that the Rasool-Allah-saww made the call three times.
فَقَالَ عَلِيٌّ ع أَنَا يَا رَسُولَ اللَّهِ فَوَضَعَ رَأْسَهُ فِي حَجْرِهِ وَ تَفَلَ فِي فِيهِ وَ قَالَ اللَّهُمَّ امْلَأْ جَوْفَهُ عِلْماً وَ فَهْماً وَ حُكْماً
Ali-asws said: ‘I-asws, O Rasool-Allah-saww, may Allah-azwj Bless you-saww’. Rasool-Allah-saww placed his-asws head onto his-saww chest (out of kindness), and applied his-saww saliva to his-asws (forehead) and said: ‘Our Allah-azwj, Fill his-asws heart with Knowledge, and understanding, and Wisdom’.
ثُمَّ قَالَ لِأَبِي طَالِبٍ يَا أَبَا طَالِبٍ اسْمَعِ الْآنَ لِابْنِكَ وَ أَطِعْ فَقَدْ جَعَلَهُ اللَّهُ مِنْ نَبِيِّهِ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى وَ آخَى ص بَيْنَ عَلِيٍّ وَ بَيْنَ نَفْسِهِ
Then he-saww said to Abu Talib-asws: ‘O Abu Talib-asws, from now on listen to your-asws son-asws Ali-asws and obey him-asws, for Allah-azwj has Made him-asws, from His-azwj Prophet-saww to be of the status which Haroun-as had with Musa-as. And he-saww established brotherhood between the people, and established brotherhood between Ali-asws and himself-saww’.
فَلَمْ يَدَعْ قَيْسٌ شَيْئاً مِنْ مَنَاقِبِهِ إِلَّا ذَكَرَهَا وَ احْتَجَّ بِهَا وَ قَالَ مِنْهُمْ جَعْفَرُ بْنُ أَبِي طَالِبٍ الطَّيَّارُ فِي الْجَنَّةِ بِجَنَاحَيْنِ اخْتَصَّهُ اللَّهُ بِذَلِكَ مِنْ بَيْنِ النَّاسِ وَ مِنْهُمْ حَمْزَةُ سَيِّدُ الشُّهَدَاءِ وَ مِنْهُمْ فَاطِمَةُ سَيِّدَةُ نِسَاءِ أَهْلِ الْجَنَّةِ فَإِذَا وَضَعْتَ مِنْ قُرَيْشٍ رَسُولَ اللَّهِ ص وَ أَهْلَ بَيْتِهِ وَ عِتْرَتَهُ الطَّيِّبِينَ
Qays did not leave out anything from his-asws merits except that he mentioned it and argued by it, and said, ‘Among the People-asws of the Household is Ja’far-asws Bin Abu Talib-asws, the flyer in the Paradise by two wings. Allah-azwj Specialised him-as by that from between the people. And among them is Hamza-as, chief of the martyrs, and among them is (Syeda) Fatima-asws Chieftess of the women of the Worlds. So there is a difference between Quraysh, and Rasool-Allah-saww and the People-asws of his-saww Household, and his-saww Family, the goodly ones.
فَنَحْنُ وَ اللَّهِ خَيْرٌ مِنْكُمْ يَا مَعْشَرَ قُرَيْشٍ وَ أَحَبُّ إِلَى اللَّهِ وَ رَسُولِهِ وَ إِلَى أَهْلِ بَيْتِهِ مِنْكُمْ
By Allah-azwj, we are better than you are – O community of Quraysh – and more beloved to Allah-azwj and His-azwj Rasool-saww, and to the People-asws of the Household than you are.
لَقَدْ قُبِضَ رَسُولُ اللَّهِ ص فَاجْتَمَعَتِ الْأَنْصَارُ إِلَى أَبِي ثُمَّ قَالُوا نُبَايِعُ سَعْداً فَجَاءَتْ قُرَيْشٌ فَخَاصَمُونَا بِحَقِّهِ وَ قَرَابَتِهِ
When Rasool-Allah-saww passed away, the Helpers gathered around my father Sa’ad, then said, ‘We will not pay allegiance to anyone other than Sa’ad’. Quraysh came with the argument of being from people close to his-saww Household, and disputed with us through his-saww right and his-saww kinship.
فَمَا يَعْدُو قُرَيْشٌ أَنْ يَكُونُوا ظَلَمُوا الْأَنْصَارَ أَوْ ظَلَمُوا آلَ مُحَمَّدٍ وَ لَعَمْرِي مَا لِأَحَدٍ مِنَ الْأَنْصَارِ وَ لَا لِقُرَيْشٍ وَ لَا لِأَحَدٍ مِنَ الْعَرَبِ وَ الْعَجَمِ فِي الْخِلَافَةِ حَقٌّ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ وُلْدِهِ مِنْ بَعْدِهِ
Quraysh are nothing more than oppressors to the Helpers or oppressors to the Progeny-asws of Muhammad-saww. By my life, there is nothing for anyone neither from the Helpers, nor for the Quraysh, nor for any one from the Arabs and the non-Arabs in the Caliphate, any share or right is only for Ali Bin Abu Talib-asws and his-asws sons-asws from after him-asws’.
فَغَضِبَ مُعَاوِيَةُ وَ قَالَ يَا ابْنَ سَعْدٍ عَمَّنْ أَخَذْتَ هَذَا وَ عَمَّنْ رَوَيْتَهُ وَ عَمَّنْ سَمِعْتَهُ أَبُوكَ أَخْبَرَكَ بِذَلِكَ وَ عَنْهُ أَخَذْتَهُ فَقَالَ قَيْسٌ سَمِعْتُهُ وَ أَخَذْتُهُ مِمَّنْ هُوَ خَيْرٌ مِنْ أَبِي وَ أَعْظَمُ عَلَيَّ حَقّاً مِنْ أَبِي قَالَ مَنْ
Muawiya got angry and said, ‘O Ibn Sa’ad, from whom have you taken this, and from whom are you narrating it, and from whom have you heard it? Your father informed you of that and it is from him that you have taken it?’ Qays said, ‘I heard it and took it from the one who is better than my father, and has a greater right over me than my father’. He said, ‘And who is that?’
قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَالِمُ هَذِهِ الْأُمَّةِ وَ صِدِّيقُهَا الَّذِي أَنْزَلَ اللَّهُ فِيهِ قُلْ كَفى بِاللَّهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ وَ مَنْ عِنْدَهُ عِلْمُ الْكِتابِ فَلَمْ يَدَعْ قَيْسٌ آيَةً نَزَلَتْ فِي عَلِيٍّ ع إِلَّا ذَكَرَهَا
He said, ‘That is Amir-ul-Momineen Ali-asws Bin Abu Talib-asws, the most knowledgeable one of this community, and it’s religious one, and it’s ‘Al-Siddique’ (Truthful one), and its ‘Al-Farouq’ (Differentiator) regarding whom Allah-azwj Revealed what He-azwj Revealed, and it is the Statement of the Mighty and Majestic: Say: ‘I suffice with Allah as a Witness between me and you, and one with whom is Knowledge of the Book [13:43]. Qays did not leave out any verse which had been Revealed regarding Ali-asws, except that he mentioned it.
قَالَ مُعَاوِيَةُ فَإِنَّ صِدِّيقَهَا أَبُو بَكْرٍ وَ فَارُوقَهَا عُمَرُ وَ الَّذِي عِنْدَهُ عِلْمُ الْكِتابِ عَبْدُ اللَّهِ بْنُ سَلَامٍ
Muawiya said, ‘It’s ‘Al-Siddique’ (truthful) one is Abu Bakr, and its differentiator (Farouq) is Umar, and the one with whom is the knowledge of the whole of the Book, he is Abdullah Bin Salaam’.
قَالَ قَيْسٌ أَحَقُّ بِهَذِهِ الْأَسْمَاءِ وَ أَوْلَى بِهَا الَّذِي أَنْزَلَ اللَّهُ فِيهِ أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ وَ الَّذِي نَصَبَهُ رَسُولُ اللَّهِ ص بِغَدِيرِ خُمٍّ فَقَالَ مَنْ كُنْتُ مَوْلَاهُ أَوْلَى بِهِ مِنْ نَفْسِهِ فَعَلِيٌّ أَوْلَى بِهِ مِنْ نَفْسِهِ وَ قَالَ فِي غَزْوَةِ تَبُوكَ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي
Qays said, ‘The one deserving of these names (titles) and the one who is the first for it is the one-asws for whom Allah-azwj Revealed: So the one who was upon a clear Proof from his Lord, and a witness from him recites it, [11:17]. And the one whom the Rasool-Allah-saww nominated at Ghadeer Khumm saying: ‘The one to whom I-saww was higher to than his own self, so Ali-asws is higher to him than his own self’, and Rasool-Allah-saww said to him-asws during the (military) expedition of Tabuk: ‘You-asws are from me-saww of the status which Haroun-as had with Musa-as except that there is no Prophet-as after me-saww’.
وَ كَانَ مُعَاوِيَةُ يَوْمَئِذٍ بِالْمَدِينَةِ فَعِنْدَ ذَلِكَ نَادَى مُنَادِيَهُ وَ كَتَبَ بِذَلِكَ نُسْخَةً إِلَى عُمَّالِهِ أَلَا بَرِئَتِ الذِّمَّةُ مِمَّنْ رَوَى حَدِيثاً فِي مَنَاقِبِ عَلِيٍّ وَ أَهْلِ بَيْتِهِ
And in those days Muawiya was in Al-Medina. So he called upon a caller to proclaim, and that was written and copied to all the cities to his office bearers, ‘I am not responsible for the one who reports Ahadeeth regarding the merits of Ali-asws bin Abu Talib-asws, or the merits of the Ahl Al-Bayt-asws (People-asws of his-asws Household)’.
وَ قَامَتِ الْخُطْبَةُ فِي كُلِّ مَكَانٍ عَلَى الْمَنَابِرِ بِلَعْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ الْبَرَاءَةِ مِنْهُ وَ الْوَقِيعَةِ فِي أَهْلِ بَيْتِهِ وَ اللَّعْنَةِ لَهُمْ بِمَا لَيْسَ فِيهِمْ ع
And the preachers in every town and place, and upon every Pulpit stood up to curse Ali-asws Bin Abu Talib-asws, and disavowed from him-asws, and narrated (derogatory) stories about him-asws and the Ahl Al-Bayt-asws which was not regarding them-asws, and cursed them-asws.
ثُمَّ إِنَّ مُعَاوِيَةَ مَرَّ بِحَلْقَةٍ مِنْ قُرَيْشٍ فَلَمَّا رَأَوْهُ قَامُوا إِلَيْهِ غَيْرَ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فَقَالَ لَهُ يَا ابْنَ عَبَّاسٍ مَا مَنَعَكَ مِنَ الْقِيَامِ كَمَا قَامَ أَصْحَابُكَ إِلَّا لِمَوْجِدَةٍ عَلَيَّ بِقِتَالِي إِيَّاكُمْ يَوْمَ صِفِّينَ يَا ابْنَ عَبَّاسٍ إِنَّ ابْنَ عَمِّي عُثْمَانَ قُتِلَ مَظْلُوماً
Then Muawiya passed by a group of Quraysh. When they saw him, they stood up apart from Abdullah Bin Abbas. He said to him, ‘O Ibn Abbas, what prevented you from standing like your companions did, except for the effects in yourself against me due to my fighting against you on the Day of Siffeen? O Ibn Abbas, the son of my uncle Usman, was killed unjustly’.
قَالَ ابْنُ عَبَّاسٍ فَعُمَرُ بْنُ الْخَطَّابِ قَدْ قُتِلَ أَيْضاً مَظْلُوماً قَالَ فَتُسَلِّمُ الْأَمْرَ إِلَى وُلْدِهِ وَ هَذَا ابْنُهُ قَالَ إِنَّ عُمَرَ قَتَلَهُ مُشْرِكٌ قَالَ ابْنُ عَبَّاسٍ فَمَنْ قَتَلَ عُثْمَانَ قَالَ قَتَلَهُ الْمُسْلِمُونَ قَالَ فَذَلِكَ أَدْحَضُ لِحُجَّتِكَ وَ أَحَلُّ لِدَمِهِ إِنْ كَانَ الْمُسْلِمُونَ قَتَلُوهُ وَ خَذَلُوهُ فَلَيْسَ إِلَّا بِحَقٍّ
Ibn Abbas said to him, ‘Umar Bin Al-Khattab was (also) killed unjustly, so should we submit the affair to his son, and this (here) is his son?’ He said, ‘Umar was killed by a Polytheist’. Ibn Abbas said, ‘So who killed Usman?’ He said, ‘The Muslims killed him’. He said, ‘Then it refutes your argument, if Muslims killed him, then his blood was permissible (to be shed), and abandoned him. It was not, except by the truth’.
قَالَ فَإِنَّا قَدْ كَتَبْنَا فِي الْآفَاقِ نَنْهَى عَنْ ذِكْرِ مَنَاقِبِ عَلِيٍّ وَ أَهْلِ بَيْتِهِ فَكُفَّ لِسَانَكَ يَا ابْنَ عَبَّاسٍ وَ ارْبَعْ عَلَى نَفْسِكَ قَالَ فَتَنْهَانَا عَنْ قِرَاءَةِ الْقُرْآنِ قَالَ لَا
Muawiya said, ‘We have written to the far horizons prohibiting the mentioning of the merits of Ali-asws and the Ahl Al-Bayt-asws, so restrain your tongue – O Ibn Abbas – and do yourself a favour’. Ibn Abbas said to him, ‘So are you prohibiting us from reciting the Quran?’ He (Muawiya) said, ‘No’.
قَالَ فَتَنْهَانَا عَنْ تَأْوِيلِهِ قَالَ نَعَمْ قَالَ فَنَقْرَؤُهُ وَ لَا نَسْأَلُ عَنْ مَا عَنَى اللَّهُ بِهِ قَالَ نَعَمْ
He (Ibn Abbas) said, ‘So are you preventing us from its interpretation?’ He (Muawiya) said, ‘Yes’. He (Ibn Abbas) said, ‘So we should recite it and not ask what Allah-azwj has Meant by it?’ He (Muawiya) said, ‘Yes’.
قَالَ فَأَيُّمَا أَوْجَبُ عَلَيْنَا قِرَاءَتُهُ أَوِ الْعَمَلُ بِهِ قَالَ الْعَمَلُ بِهِ قَالَ فَكَيْفَ نَعْمَلُ بِهِ حَتَّى نَعْلَمَ مَا عَنَى اللَّهُ بِمَا أَنْزَلَ عَلَيْنَا قَالَ يُسْأَلُ عَنْ ذَلِكَ مَنْ يَتَأَوَّلُهُ عَلَى غَيْرِ مَا تَتَأَوَّلُهُ أَنْتَ وَ أَهْلُ بَيْتِكَ
He (Ibn Abbas) said, ‘So what is more obligatory upon us, it’s recitation or to act by it?’ Muawiya said, ‘The acting in accordance with it’. He (Ibn Abbas) said, ‘So how can we act by it until we know what Allah-azwj has Meant by what He-azwj Sent down to us?’ He (Muawiya) said, ‘Ask the one who will explain it differently to what you and the People-asws of your household explain it’.
قَالَ إِنَّمَا أُنْزِلَ الْقُرْآنُ عَلَى أَهْلِ بَيْتِي فَأَسْأَلُ عَنْهُ آلَ أَبِي سُفْيَانَ وَ آلَ أَبِي مُعَيْطٍ وَ الْيَهُودَ وَ النَّصَارَى وَ الْمَجُوسَ قَالَ فَقَدْ عَدَلْتَنِي بِهَؤُلَاءِ
He (Ibn Abbas) said, ‘But, the Quran was Revealed upon the People-asws of my Household, and I should ask about it from the progeny of Abu Sufyan, or ask about it from the progeny of Ma’eet, or the Jews and the Christians and the Magians?’ Muawiya said to him, ‘You have equated me with them’.
قَالَ لَعَمْرِي مَا أَعْدِلُكَ بِهِمْ إِلَّا إِذَا نَهَيْتَ الْأُمَّةَ أَنْ يَعْبُدُوا اللَّهَ بِالْقُرْآنِ وَ بِمَا فِيهِ مِنْ أَمْرٍ أَوْ نَهْيٍ أَوْ حَلَالٍ أَوْ حَرَامٍ أَوْ نَاسِخٍ أَوْ مَنْسُوخٍ أَوْ عَامٍّ أَوْ خَاصٍّ أَوْ مُحْكَمٍ أَوْ مُتَشَابِهٍ وَ إِنْ لَمْ تَسْأَلِ الْأُمَّةُ عَنْ ذَلِكَ هَلَكُوا وَ اخْتَلَفُوا وَ تَاهُوا
(Ibn Abbas said), ‘By my life, I have not equated you with them, apart from the fact that you are prohibiting us that we should worship Allah-azwj by the Quran and by what is in it from the Orders, and Preventions, or Permissible(s), or Prohibitions, or Abrogation, or Abrogated, or General, or Special, or Decisive, or Allegorical, and if the community does not ask about that it will perish and differ and follow desires.
قَالَ مُعَاوِيَةُ فَاقْرَءُوا الْقُرْآنَ وَ لَا تَرْوُوا شَيْئاً مِمَّا أَنْزَلَ اللَّهُ فِيكُمْ وَ مِمَّا قَالَ رَسُولُ اللَّهِ وَ ارْوُوا مَا سِوَى ذَلِكَ قَالَ ابْنُ عَبَّاسٍ قَالَ اللَّهُ تَعَالَى فِي الْقُرْآنِ يُرِيدُونَ أَنْ يُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَ لَوْ كَرِهَ الْكافِرُونَ
Muawiya said, ‘So recite the Quran and its explanation, and do not narrate anything from what Allah-azwj has Revealed about you all, from its interpretation, and what the Rasool-Allah-saww has said regarding you all, and narrate whatsoever except for that’, Ibn Abbas said, ‘Allah-azwj has said in the Quran: They are intending to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light, and even though the Kafirs dislike it [9:32].
قَالَ مُعَاوِيَةُ يَا ابْنَ عَبَّاسٍ اكْفِنِي نَفْسَكَ وَ كُفَّ عَنِّي لِسَانَكَ وَ إِنْ كُنْتَ لَا بُدَّ فَاعِلًا فَلْيَكُنْ سِرّاً فَلَا تُسْمِعْهُ أَحَداً عَلَانِيَةً ثُمَّ رَجَعَ إِلَى مَنْزِلِهِ فَبَعَثَ إِلَيْهِ بِخَمْسِينَ أَلْفَ دِرْهَمٍ وَ فِي رِوَايَةٍ أُخْرَى مِائَةَ أَلْفِ دِرْهَمٍ
Muawiya said, ‘O Ibn Abbas, restrain yourself and restrain your tongue from me, and if you cannot do that, then do that secretly, and do not let anyone hear it from you in the open’. Then he (Muawiya) returned to his house and sent over to him fifty thousand Dirhams. And in another report, it was one hundred thousand Dirhams.
ثُمَّ اشْتَدَّ الْبَلَاءُ بِالْأَمْصَارِ كُلِّهَا عَلَى شِيعَةِ عَلِيٍّ وَ أَهْلِ بَيْتِهِ وَ كَانَ أَشَدَّ النَّاسِ بَلِيَّةً أَهْلُ الْكُوفَةِ لِكَثْرَةِ مَنْ بِهَا مِنَ الشِّيعَةِ
Then the afflictions intensified upon the Shias of Ali-asws and the Ahl Al-Bayt-asws in every city, and the most extreme affliction was upon the inhabitants of Al-Kufa, for the most of them at it were from Shias.
وَ اسْتَعْمَلَ عَلَيْهَا زِيَاداً ضَمَّهَا إِلَيْهِ مَعَ الْبَصْرَةِ وَ جَمَعَ لَهُ الْعِرَاقَيْنِ وَ كَانَ يُتْبِعُ الشِّيعَةَ وَ هُوَ بِهِمْ عَالِمٌ لِأَنَّهُ كَانَ مِنْهُمْ قَدْ عَرَفَهُمْ وَ سَمِعَ كَلَامَهُمْ أَوَّلَ شَيْءٍ
And he made Ziyad to be (governor) upon it along with Al-Basra, and gathered the Iraqis to him. And he used to pursue the Shias, and he was a knower of them because he used to be from them. He recognised them and heard their speeches as the first thing.
فَقَتَلَهُمْ تَحْتَ كُلِّ كَوْكَبٍ وَ تَحْتَ كُلِّ حَجَرٍ وَ مَدَرٍ وَ أَخَافَهُمْ وَ قَطَعَ الْأَيْدِيَ وَ الْأَرْجُلَ مِنْهُمْ وَ صَلَبَهُمْ عَلَى جُذُوعِ النَّخْلِ وَ سَمَلَ أَعْيُنَهُمْ وَ طَرَدَهُمْ وَ شَرَّدَهُمْ حَتَّى انْتَزَحُوا عَنِ الْعِرَاقِ فَلَمْ يَبْقَ بِهَا أَحَدٌ مِنْهُمْ إِلَّا مَقْتُولٌ أَوْ مَصْلُوبٌ أَوْ طَرِيدٌ أَوْ هَارِبٌ
He killed them under every star, and stone and pebble, and limited them, and frightened them, and cut off their hands and their feet from them, and crucified them upon the trunk of the palm trees, and poked their eyes, and expelled them and displaced them until they were all grabbed from Al-Iraq. There did not remain anyone well-known from among the Iraqis except that he was either killed or crucified, or expelled, or he fled.
وَ كَتَبَ مُعَاوِيَةُ إِلَى عُمَّالِهِ وَ وُلَاتِهِ فِي جَمِيعِ الْأَرَضِينَ وَ الْأَمْصَارِ أَنْ لَا يُجِيزُوا لِأَحَدٍ مِنْ شِيعَةِ عَلِيٍّ وَ لَا مِنْ أَهْلِ بَيْتِهِ وَ لَا مِنْ أَهْلِ وَلَايَتِهِ الَّذِينَ يَرْوُونَ فَضْلَهُ وَ يَتَحَدَّثُونَ بِمَنَاقِبِهِ شَهَادَةً
And Muawiya wrote to his office bearers, and his governors in all of the lands and the cities that, ‘It is not permitted for anyone from the Shias of Ali-asws, or any from his-asws family members, or of his-asws friends, the ones who are reporting his-asws merits and are narrating his-asws virtues to be accepted as a witness’.
وَ كَتَبَ إِلَى عُمَّالِهِ انْظُرُوا مَنْ قِبَلَكُمْ مِنْ شِيعَةِ عُثْمَانَ وَ مُحِبِّيهِ وَ أَهْلِ بَيْتِهِ وَ أَهْلِ وَلَايَتِهِ الَّذِينَ يَرْوُونَ فَضْلَهُ وَ يَتَحَدَّثُونَ بِمَنَاقِبِهِ فَادْنُوا مَجَالِسَهُمْ وَ أَكْرِمُوهُمْ وَ قَرِّبُوهُمْ وَ شَرِّفُوهُمْ وَ اكْتُبُوا إِلَيَّ بِمَا يَرْوِي كُلُّ وَاحِدٍ مِنْهُمْ فِيهِ بِاسْمِهِ وَ اسْمِ أَبِيهِ وَ مِمَّنْ هُوَ
And he wrote to his office bearers, ‘Look at the ones in front of you from the Shias (adherents) of Usman and those that love him, and the people of his household, and his friends, and the one who are reporting his virtues and narrating his merits, so encourage their gatherings and bring them closer, and honour them, and consider them to be near to you and give them prestige, and write to me about every one of them, each one of them with his name and the name of his father, and from (which family) he comes’.
فَفَعَلُوا ذَلِكَ حَتَّى أَكْثَرُوا فِي عُثْمَانَ الْحَدِيثَ وَ بَعَثَ إِلَيْهِمْ بِالصِّلَاتِ وَ الْكِسَى وَ أَكْثَرَ لَهُمُ الْقَطَائِعَ مِنَ الْعَرَبِ وَ الْمَوَالِي فَكَثُرُوا فِي كُلِّ مِصْرٍ وَ تَنَافَسُوا فِي الْمَنَازِلِ وَ الضِّيَاعِ وَ اتَّسَعَتْ عَلَيْهِمُ الدُّنْيَا فَلَمْ يَكُنْ أَحَدٌ يَأْتِي عَامِلَ مِصْرٍ مِنَ الْأَمْصَارِ وَ لَا قَرْيَةٍ فَيَرْوِي فِي عُثْمَانَ مَنْقَبَةً أَوْ يَذْكُرُ لَهُ فَضِيلَةً إِلَّا كُتِبَ اسْمُهُ وَ قُرِّبَ وَ شُفِّعَ فَمَكَثُوا بِذَلِكَ مَا شَاءَ اللَّهُ
They did that to the extent that the Hadith of Usman became numerous, and he sent to them (the narrators) gifts, and garments, and gave them plenty of land, regardless to them being Arabs or non-Arabs. Soon there were too many of them in every city, and they constructed (big) houses, and the world became luxurious for them. There was no city worker who came from the cities, or a town who reported merits regarding Usman, or mentioned preferences for him except that his name was noted, and he was considered as a near one and was recommended. It remained like that for as long as Allah-azwj Desired it to.
ثُمَّ كَتَبَ إِلَى عُمَّالِهِ أَنَّ الْحَدِيثَ قَدْ كَثُرَ فِي عُثْمَانَ وَ فَشَا فِي كُلِّ مِصْرٍ وَ مِنْ كُلِّ نَاحِيَةٍ فَإِذَا جَاءَكُمْ كِتَابِي هَذَا فَادْعُوهُمْ إِلَى الرِّوَايَةِ فِي أَبِي بَكْرٍ وَ عُمَرَ فَإِنَّ فَضْلَهُمَا وَ سَوَابِقَهُمَا أَحَبُّ إِلَيَّ وَ أَقَرُّ لِعَيْنِي وَ أَدْحَضُ لِحُجَّةِ أَهْلِ هَذَا الْبَيْتِ وَ أَشَدُّ عَلَيْهِمْ مِنْ مَنَاقِبِ عُثْمَانَ وَ فَضْلِهِ
Then, after that, he wrote to his office bearers that, ‘The narrations (Ahadeeth) regarding Usman have become plentiful, and have been spread in every town and city and from every area, so when this letter of mine gets to you, call the people to the reporting with regards to Abu Bakr and Umar, for their virtues, and their precedence is beloved to me, and refreshing to my eyes and refutes the arguments of the People-asws of the Household, and is harsher to them-asws than the merits of Usman and his virtues’.
فَقَرَأَ كُلُّ قَاضٍ وَ أَمِيرٍ مِنْ وُلَاتِهِ كِتَابَهُ عَلَى النَّاسِ وَ أَخَذَ النَّاسُ فِي الرِّوَايَاتِ فِيهِمْ وَ فِي مَنَاقِبِهِمْ
Every judge and Emir (leader) appointed by him read his letter out to the people, and the people took to the reporting with regards to them (Abu Bakr and Umar) and their merits.
ثُمَّ كَتَبَ نُسْخَةً جَمَعَ فِيهَا جَمِيعَ مَا رُوِيَ فِيهِمْ مِنَ الْمَنَاقِبِ وَ الْفَضَائِلِ وَ أَنْفَذَهُمَا إِلَى عُمَّالِهِ وَ أَمَرَهُمْ بِقِرَاءَتِهَا عَلَى الْمَنَابِرِ فِي كُلِّ كُورَةٍ وَ فِي كُلِّ مَسْجِدٍ وَ أَمَرَهُمْ أَنْ يُنْفِذُوا إِلَى مُعَلِّمِي الْكَتَاتِيبِ أَنْ يُعَلِّمُوهَا صِبْيَانَهُمْ حَتَّى يَرْوُوهَا وَ يَتَعَلَّمُوهَا كَمَا يَتَعَلَّمُونَ الْقُرْآنَ حَتَّى عَلَّمُوهَا بَنَاتِهِمْ وَ نِسَاءَهُمْ وَ خَدَمَهُمْ وَ حَشَمَهُمْ فَلَبِثُوا بِذَلِكَ مَا شَاءَ اللَّهُ
Then he made a copy and gathered all these reports regarding them, from their virtues and their merits, in the form of a book, and enforced it upon his office bearers and ordered them to recite these upon the Pulpits and in every town and in every Masjid. And he ordered them to enforce the teachers of the Quran to teach it to their boys until they report it and learn it just as they had learnt the Quran, and until they had taught it to their daughters, and their women, and their older servants, and their younger servants. It remained like that for as long as Allah-azwj Desired it to.
ثُمَّ كَتَبَ إِلَى عمال [عُمَّالِهِ] نُسْخَةً وَاحِدَةً إِلَى جَمِيعِ الْبُلْدَانِ انْظُرُوا مَنْ قَامَتْ عَلَيْهِ الْبَيِّنَةُ أَنَّهُ يُحِبُّ عَلِيّاً وَ أَهْلَ بَيْتِهِ فَامْحُوهُ مِنَ الدِّيوَانِ وَ لَا تُجِيزُوا لَهُ شَهَادَةً ثُمَّ كَتَبَ كِتَاباً آخَرَ مَنِ اتَّهَمْتُمُوهُ وَ لَمْ تُقَمْ عَلَيْهِ بَيِّنَةٌ فَاقْتُلُوهُ
Then Muawiya wrote to his office bearers and copied it to all of the countries, ‘Look at the one who establishes the proof whether he loves Ali-asws and the Ahl Al-Bayt-asws (People-asws of his-asws Household), so remove him from the register and do not permit him to be a witness’. Then he wrote another letter, ‘The one who is accused of it (loving Ahl Al-Bayt-asws), and even though there is no clear proof for it even then consider him to be one from them, kill him’.
فَقَتَلُوهُمْ عَلَى التُّهَمِ وَ الظَّنِّ وَ الشُّبَهِ تَحْتَ كُلِّ كَوْكَبٍ حَتَّى لَقَدْ كَانَ الرَّجُلُ يَسْقُطُ بِالْكَلِمَةِ فَيُضْرَبُ عُنُقُهُ وَ لَمْ يَكُنْ ذَلِكَ الْبَلَاءُ فِي بَلَدٍ أَكْبَرَ وَ لَا أَشَدَّ مِنْهُ بِالْعِرَاقِ وَ لَا سِيَّمَا بِالْكُوفَةِ حَتَّى إِنَّ الرَّجُلَ مِنْ شِيعَةِ عَلِيٍّ وَ مِمَّنْ بَقِيَ مِنْ أَصْحَابِهِ بِالْمَدِينَةِ وَ غَيْرِهَا لَيَأْتِيهِ مَنْ يَثِقُ بِهِ فَيَدْخُلُ بَيْتَهُ ثُمَّ يُلْقَى عَلَيْهِ سِتْرٌ فَيَخَافُ مِنْ خَادِمِهِ وَ مَمْلُوكِهِ فَلَا يُحَدِّثُهُ حَتَّى يَأْخُذَ عَلَيْهِ الْأَيْمَانَ الْمُغَلَّظَةَ لَيَكْتُمَنَّ عَلَيْهِ
They killed them (Shias) under every star, based upon accusations, and the assumption, and the doubts, to the extent that if there was a man who spoke out of turn, his neck was struck off. This was not the affliction in large cities, or mostly in Iraq, particularly in Al-Kufa, to the extent that if there was a man from the Shias of Ali-asws – from the remaining of his-asws companions in Al-Medina and other places – if a reliable person would come to him and enter his house, then he would speak to him in secret, fearing from his servants and his slaves, so he would not narrate to him until he had taken a binding oath from him to keep it secret.
وَ جُعِلَ الْأَمْرُ لَا يَزْدَادُ إِلَّا شِدَّةً وَ كَثُرَ عِنْدَهُمْ عَدُوُّهُمْ وَ أَظْهَرُوا أَحَادِيثَهُمُ الْكَاذِبَةَ فِي أَصْحَابِهِمْ مِنَ الزُّورِ وَ الْبُهْتَانِ فَيَنْشَأُ النَّاسُ عَلَى ذَلِكَ وَ لَا يَتَعَلَّمُونَ إِلَّا مِنْهُمْ وَ مَضَى عَلَى ذَلِكَ قُضَاتُهُمْ وَ وُلَاتُهُمْ وَ فُقَهَاؤُهُمْ
And the matter did not increase except for its intensity, and most of the ones in his (Muawiya) presence were their-asws enemies, and they manifested false Hadith and attributed to them-asws and to their companions, fabrications and slanderous. The people grew up on that and did not know except from them, and their judges and their governors and their jurists and died upon that.
وَ كَانَ أَعْظَمَ النَّاسِ فِي ذَلِكَ بَلَاءً وَ فِتْنَةً الْقُرَّاءُ الْمُرَاءُونَ الْمُتَصَنِّعُونَ الَّذِينَ يُظْهِرُونَ لَهُمُ الْحُزْنَ وَ الْخُشُوعَ وَ النُّسُكَ وَ يَكْذِبُونَ وَ يُعَلِّمُونَ الْأَحَادِيثَ لِيَحْظَوْا بِذَلِكَ عِنْدَ وُلَاتِهِمْ وَ يَدْنُوْا لِذَلِكَ مَجَالِسَهُمْ وَ يُصِيبُوا بِذَلِكَ الْأَمْوَالَ وَ الْقَطَائِعَ وَ الْمَنَازِلَ
And the people who were the greatest (accusers) during that affliction and strife were the reciters, and the hypocrites and the fabricators, who displayed their grief, and their reverence, and their ascetism. They used to lie and fabricate Ahadeeth in order to benefit by that in the presence of their governors, and get closer to them in their gatherings, and acquire by that a share of the wealth, and the pieces of land, and mansions.
حَتَّى صَارَتْ أَحَادِيثُهُمْ تِلْكَ وَ رِوَايَاتُهُمْ فِي أَيْدِي مَنْ يَحْسَبُ أَنَّهَا حَقٌّ وَ أَنَّهَا صِدْقٌ فَرَوَوْهَا وَ قَبِلُوهَا وَ تَعَلَّمُوهَا وَ عَلَّمُوهَا وَ أَحَبُّوا عَلَيْهَا وَ أَبْغَضُوا وَ صَارَتْ بِأَيْدِي النَّاسِ الْمُتَدَيِّنِينَ الَّذِينَ لَا يَسْتَحِلُّونَ الْكَذِبَ وَ يُبْغِضُونَ عَلَيْهِ أَهْلَهُ
This went on to the extent that their (false) Ahadeeth and reports ended up in the hands of the ones who concluded that these are right and that these are the truth. So they narrated these, and accepted these, and learnt these, and taught these, and loved and hated on the basis of these, to the extent that they gathered upon these in their gatherings, and these ended up in the hands of the religious people who did not consider it permissible to lie or hatred towards its people (Abu Bakr and Umar and Usman).
فَقَبِلُوهَا وَ هُمْ يَرَوْنَ أَنَّهَا حَقٌّ وَ لَوْ عَلِمُوا أَنَّهَا بَاطِلٌ لَمْ يَرْوُوهَا وَ لَمْ يَتَدَيَّنُوا بِهَا فَصَارَ الْحَقُّ فِي ذَلِكَ الزَّمَانِ بَاطِلًا وَ الْبَاطِلُ حَقّاً وَ الصِّدْقُ كَذِباً وَ الْكَذِبُ صِدْقاً
They accepted these and they were narrating these as truth, and had they known that these are false, they would not have narrated these nor would they have made these to be their Religion, nor would they have reduced the ones who disagreed with them. In that era the truth became falsehood and the falsehood became the truth, and what was true became the lies and the lies became the true.
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص لَتَشْمَلَنَّكُمْ فِتْنَةٌ يَرْبُوا فِيهَا الْوَلِيدُ وَ يَنْشَأُ فِيهَا الْكَبِيرُ تَجْرِي النَّاسُ عَلَيْهَا وَ يَتَّخِذُونَهَا سُنَّةً فَإِذَا غُيِّرَ مِنْهَا شَيْءٌ قَالُوا أَتَى النَّاسُ مُنْكَراً غُيِّرَتِ السُّنَّةُ
And Rasool-Allah-saww had said: ‘You will be engulfed by strife during which the young will be nourished by it and the adults will grow old in, and the people will flow towards it and will take (the innovations) as the Sunnah. If anything is altered in it, they will say, ‘The people have become deniers and have changed the Sunnah’.
فَلَمَّا مَاتَ الْحَسَنُ بْنُ عَلِيٍّ ع لَمْ يَزَلِ الْفِتْنَةُ وَ الْبَلَاءُ يَعْظُمَانِ وَ يَشْتَدَّانِ فَلَمْ يَبْقَ وَلِيٌّ لِلَّهِ إِلَّا خَائِفاً عَلَى دَمِهِ وَ فِي رِوَايَةٍ أُخْرَى إِلَّا خَائِفاً عَلَى دَمِهِ أَنَّهُ مَقْتُولٌ وَ إِلَّا طَرِيداً وَ لَمْ يَبْقَ عَدُوٌّ لِلَّهِ إِلَّا مُظْهِراً الْحُجَّةَ غَيْرَ مُسْتَتِرٍ بِبِدْعَتِهِ وَ ضَلَالَتِهِ
When Al-Hassan Bin Ali-asws passed away, the strife and the afflictions did not decline, but they got magnified and intensified. There did not remain a friend of Allah-azwj except that he was in fear for his life or had been killed, or expelled, or became a fugitive, and there did not remain an enemy of Allah-azwj except that he displayed his arguments without hiding its innovation and misguidance.
فَلَمَّا كَانَ قَبْلَ مَوْتِ مُعَاوِيَةَ بِسَنَةٍ حَجَّ الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ فَجَمَعَ الْحُسَيْنُ ع بَنِي هَاشِمٍ رِجَالَهُمْ وَ نِسَاءَهُمْ وَ مَوَالِيَهُمْ وَ مَنْ حَجَّ مِنْهُمْ وَ مِنَ الْأَنْصَارِ مِمَّنْ يَعْرِفُهُ الْحُسَيْنُ وَ أَهْلُ بَيْتِهِ
When it was a year before the death of Muawiya, Al-Husayn Bin Ali-asws performed the Pilgrimage, and Abdullah Bin Abbas and Abdullah Bin Ja’far were with him-asws. Al-Husayn-asws gathered the Clan of Hashim, their men, and their women, and their friends, and their Shiites from the Pilgrims who were among them, and from the Helpers who recognised Al-Husayn-asws and the Ahl Al-Bayt-asws.
ثُمَّ أَرْسَلَ رُسُلًا لَا تَدَعُوا أَحَداً مِمَّنْ حَجَّ الْعَامَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص الْمَعْرُوفِينَ بِالصَّلَاحِ وَ النُّسُكِ إِلَّا اجْمَعُوهُمْ لِي فَاجْتَمَعَ إِلَيْهِ بِمِنًى أَكْثَرُ مِنْ سَبْعِمِائَةِ رَجُلٍ وَ هُمْ فِي سُرَادِقِهِ عَامَّتُهُمْ مِنَ التَّابِعِينَ وَ نَحْوٌ مِنْ مِائَتَيْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ص
Then he-asws sent a message, ‘Do not leave anyone from the general Pilgrims from the companions of the Rasool-Allah-saww who are well known for their righteousness and their ascetism, but gather them for me-asws’. More than seven hundred men gathered for him-asws in Mina and they were in his-asws tent. Most of them were from the ‘Tabi’een’[34], and there were approximately two hundred companions of the Rasool-Allah-saww, and others.
فَقَامَ فِيهِمْ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ هَذَا الطَّاغِيَةَ قَدْ فَعَلَ بِنَا وَ بِشِيعَتِنَا مَا قَدْ رَأَيْتُمْ وَ عَلِمْتُمْ وَ شَهِدْتُمْ وَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكُمْ عَنْ شَيْءٍ فَإِنْ صَدَقْتُ فَصَدِّقُونِي وَ إِنْ كَذَبْتُ فَكَذِّبُونِي
Al-Husayn-asws stood up among them. He-asws Praised Allah-azwj and Extolled Him-azwj, then said: ‘After that, you have seen what this tyrant (Muawiya) has done to us-asws and to our-asws Shias, and you know it and have witnessed it, and I-asws want to ask you all about something. If I-asws speak the truth, ratify me-asws, and if I-asws lie, belie me-asws.
وَ أَسْأَلُكُمْ بِحَقِّ اللَّهِ عَلَيْكُمْ وَ حَقِّ رَسُولِهِ ص وَ قَرَابَتِي مِنْ نَبِيِّكُمْ عَلَيْهِ وَ آلِهِ السَّلَامُ لَمَّا سَتَرْتُمْ مَقَامِي هَذَا وَ وَصَفْتُمْ مَقَالَتِي وَ دَعَوْتُمْ أَجْمَعِينَ فِي أَمْصَارِكُمْ مِنْ قَبَائِلِكُمْ مَنْ أَمِنْتُمْ مِنَ النَّاسِ وَ فِي رِوَايَةٍ أُخْرَى بَعْدَ قَوْلِهِ فَكَذِّبُونِي اسْمَعُوا مَقَالَتِي وَ اكْتُبُوا قَوْلِي ثُمَّ ارْجِعُوا إِلَى أَمْصَارِكُمْ وَ قَبَائِلِكُمْ فَمَنْ أَمِنْتُمْ مِنَ النَّاسِ وَ وَثِقْتُمْ بِهِ فَادْعُوهُمْ إِلَى مَا تَعْلَمُونَ مِنْ حَقِّنَا فَإِنِّي أَتَخَوَّفُ أَنْ يَدْرُسَ هَذَا الْأَمْرُ وَ يَذْهَبَ الْحَقُّ وَ يُغْلَبَ وَ اللَّهُ مُتِمُّ نُورِهِ وَ لَوْ كَرِهَ الْكافِرُونَ
I-asws ask you by the Right of Allah-azwj upon you all, and the right of the Rasool-Allah-saww, and by the right of my-asws relationship with your Prophet-saww, when you travel from this place of mine-asws, you should keep it secret and only relate my-asws speech and invite all those who are your helpers from your tribes, the ones who are trustworthy and reliable from the people, and call them to what you know from our-asws rights, for I-asws am afraid that this matter (falsifying and fabrication of the Hadith) will obliterate the truth and will overcome it, They are intending to extinguish the Light of Allah with their mouths but Allah will Complete His Light, and even if the Kafirs abhor it [61:8].
وَ مَا تَرَكَ شَيْئاً مِمَّا أَنْزَلَ اللَّهُ فِيهِمْ مِنَ الْقُرْآنِ إِلَّا تَلَاهُ وَ فَسَّرَهُ وَ لَا شَيْئاً مِمَّا قَالَهُ رَسُولُ اللَّهِ ص فِي أَبِيهِ وَ أَخِيهِ وَ أُمِّهِ وَ فِي نَفْسِهِ وَ أَهْلِ بَيْتِهِ إِلَّا رَوَاهُ وَ كُلَّ ذَلِكَ يَقُولُ أَصْحَابُهُ اللَّهُمَّ نَعَمْ وَ قَدْ سَمِعْنَاهُ وَ شَهِدْنَاهُ وَ يَقُولُ التَّابِعُ اللَّهُمَّ قَدْ حَدَّثَنِي بِهِ مَنْ أُصَدِّقُهُ وَ أَئْتَمِنُهُ مِنَ الصَّحَابَةِ
And he-asws did not leave out anything from what Allah-azwj had Revealed regarding them-asws from the Quran except that he-asws recited it and explained it, nor anything from what the Rasool-Allah-saww had said regarding his-asws father-asws, and his-asws brother-asws, and his-asws mother-asws, and regarding himself-asws and the Ahl Al-Bayt-asws, and for all that the companions said, ‘Our Allah-azwj, yes! We have heard that and testify to that’. And the Tabi’een said, ‘Our Allah-azwj, it has been narrated to us by the ones who are truthful, and reliable ones from the companions’.
فَقَالَ أَنْشُدُكُمُ اللَّهَ إِلَّا حَدَّثْتُمْ بِهِ مَنْ تَثِقُونَ بِهِ وَ بِدِينِهِ
He-asws said: ‘I-asws adjure you all to Allah-azwj, only narrate this to the one whom you trust with it and trust his Religion’.
قَالَ سُلَيْمٌ فَكَانَ فِيمَا نَاشَدَهُمُ الْحُسَيْنُ ع وَ ذَكَّرَهُمْ أَنْ قَالَ أَنْشُدُكُمُ اللَّهَ أَ تَعْلَمُونَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع كَانَ أَخَا رَسُولِ اللَّهِ حِينَ آخَى بَيْنَ أَصْحَابِهِ فَآخَى بَيْنَهُ وَ بَيْنَ نَفْسِهِ وَ قَالَ أَنْتَ أَخِي وَ أَنَا أَخُوكَ فِي الدُّنْيَا وَ الْآخِرَةِ قَالُوا اللَّهُمَّ نَعَمْ
Sulaym said, ‘From the representations made by Al-Husayn-asws and reminding them of was that he-asws said: ‘I-asws adjure you to Allah-azwj, do you all know that Ali-asws Bin Abu Talib-asws was established as a brother of Rasool-Allah-saww when he-saww established brotherhood between his-saww companions, so he-saww established brotherhood between him-asws and himself-saww, and said: ‘You-asws are my-saww brother and I-saww am your-asws brother in the world and in the Hereafter?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَنْشُدُكُمُ اللَّهَ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص اشْتَرَى مَوْضِعَ مَسْجِدِهِ وَ مَنَازِلِهِ فَابْتَنَاهُ ثُمَّ ابْتَنَى فِيهِ عَشَرَةَ مَنَازِلَ تِسْعَةً لَهُ وَ جَعَلَ عَاشِرَهَا فِي وَسَطِهَا لِأَبِي ثُمَّ سَدَّ كُلَّ بَابٍ شَارِعٍ إِلَى الْمَسْجِدِ غَيْرَ بَابِهِ فَتَكَلَّمَ فِي ذَلِكَ مَنْ تَكَلَّمَ فَقَالَ مَا أَنَا سَدَدْتُ أَبْوَابَكُمْ وَ فَتَحْتُ بَابَهُ
He-asws said: ‘I-asws adjure you to Allah-azwj, do you all know that the Rasool-Allah-saww acquired a place for his-saww Masjid and his-saww house so he-saww constructed it, then built within it ten houses, nine for himself-saww, and made the tenth one to be for my-asws father-asws. Then he-asws closed all the doors which led to the Masjid apart from his-asws door. The ‘one’ who spoke about it spoke. So he-saww said: ‘It was not me-saww who closed all your doors and kept his-asws door open, but it was Allah-azwj Who Ordered me-asws to close your doors and keep his-asws door open’.
وَ لَكِنَّ اللَّهَ أَمَرَنِي بِسَدِّ أَبْوَابِكُمْ وَ فَتْحِ بَابِهِ ثُمَّ نَهَى النَّاسَ أَنْ يَنَامُوا فِي الْمَسْجِدِ غَيْرَهُ وَ كَانَ يُجْنِبُ فِي الْمَسْجِدِ وَ مَنْزِلُهُ فِي مَنْزِلِ رَسُولِ اللَّهِ ص فَوُلِدَ لِرَسُولِ اللَّهِ ص فِيهِ أَوْلَادٌ قَالُوا اللَّهُمَّ نَعَمْ
Then he-saww prevented the people to sleep in the Masjid apart from him-asws, and Ali-asws became others are in requirement of Major ablution. Also in the Masjid Ali-asws ‘s house was in the house of the Rasool-Allah-saww, where the births for the (grand) sons of Rasool-Allah-saww and the sons of Ali-asws took place (Imam Hassan and Hussain)?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ فَتَعْلَمُونَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ حَرَصَ عَلَى كُوَّةٍ قَدْرَ عَيْنِهِ يَدَعُهَا مِنْ مَنْزِلِهِ إِلَى الْمَسْجِدِ فَأَبَى عَلَيْهِ ثُمَّ خَطَبَ فَقَالَ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَبْنِيَ مَسْجِداً طَاهِراً لَا يَسْكُنُهُ غَيْرِي وَ غَيْرُ أَخِي وَ ابْنَيْهِ قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you all know that Umar Bin Al-Khattab was keen to have a niche the size of his eye to be left from his house to the Masjid, but he-saww refused him. Then he-saww preached saying: ‘Allah-azwj Ordered Musa-as that he-as build a pure Masjid in which no one apart from himself-as and Haroun-as and his-as children could live in, and that Allah-azwj has Ordered me-saww that I-saww should build a pure Masjid in which apart from myself-saww and apart from my-saww brother-asws and his-asws children (are allowed to live in)?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَنْشُدُكُمُ اللَّهَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص نَصَبَهُ يَوْمَ غَدِيرِ خُمٍّ فَنَادَى لَهُ بِالْوَلَايَةِ وَ قَالَ لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘I-asws adjure you to Allah-azwj, do you know that the Rasool-Allah-saww nominated Ali-asws on the Day of Ghadeer Khumm, so he-saww called for his-asws Wilayah and said: ‘Those who are present should make it reach to those who are absent?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَنْشُدُكُمُ اللَّهَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص قَالَ لَهُ فِي غَزْوَةِ تَبُوكَ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى وَ أَنْتَ وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدِي قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘I-asws adjure you to Allah-azwj, do you know that the Rasool-Allah-saww said to him-asws during the (military) expedition of Tabuk: ‘You-asws are from me-saww of the status which Haroun-as had to Musa-as and you-asws are the Guardian of every believer after me-saww?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَنْشُدُكُمُ اللَّهَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص حِينَ دَعَا النَّصَارَى مِنْ أَهْلِ نَجْرَانَ إِلَى الْمُبَاهَلَةِ لَمْ يَأْتِ إِلَّا بِهِ وَ بِصَاحِبَتِهِ وَ ابْنَيْهِ قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘I-asws adjure you to Allah-azwj, do you know that when the Rasool-Allah-saww called the Christians from the inhabitants of Najraan to the imprecation (Al-Mubahila), he-saww did not come accompanied with any but by him-asws, his-asws wife-asws and his-asws two sons?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَنْشُدُكُمُ اللَّهَ أَ تَعْلَمُونَ أَنَّهُ دَفَعَ إِلَيْهِ اللِّوَاءَ يَوْمَ خَيْبَرَ ثُمَّ قَالَ لَأَدْفَعُهَا إِلَى رَجُلٍ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ وَ يُحِبُّ اللَّهَ وَ رَسُولَهُ كَرَّارٍ غَيْرِ فَرَّارٍ يَفْتَحُهَا اللَّهُ عَلَى يَدَيْهِ قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘I-asws adjure you to Allah-azwj, do you know that he-saww handed the flag over to him-asws on the Day of Khyber, then said: ‘I-saww am handing it to a man-asws who is the beloved of Allah-azwj and His-azwj Rasool-saww and he-asws loves Allah-azwj and His-azwj Rasool-saww, a persistent attacker (Karraar), not a fleer (Ghar e Farraar), by whose hands Allah-azwj will Grant victory?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص بَعَثَهُ بِبَرَاءَةَ وَ قَالَ لَا يُبَلِّغُ عَنِّي إِلَّا أَنَا أَوْ رَجُلٌ مِنِّي قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that the Rasool-Allah-saww sent him-asws with (Surah) Al-Bara’at and said: ‘None can preach it except for myself-saww or a man-asws from myself-saww?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص لَمْ يَنْزِلْ بِهِ شَدِيدَةٌ قَطُّ إِلَّا قَدَّمَهُ لَهَا ثِقَةً بِهِ وَ أَنَّهُ لَمْ يَدْعُهُ بِاسْمِهِ قَطُّ إِلَّا يَقُولُ يَا أَخِي وَ ادْعُوا إِلَيَّ أَخِي قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that no difficulty came down upon the Rasool-Allah-saww at all except that he-saww put him-asws forward for it, relying upon him-asws, and he-saww never called him-asws by his-asws name at all except that he-saww said: ‘O my-saww brother-asws’, and ‘Call my-saww brother-asws for me-saww?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ فَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص قَضَى بَيْنَهُ وَ بَيْنَ جَعْفَرٍ وَ زَيْدٍ فَقَالَ يَا عَلِيُّ أَنْتَ مِنِّي وَ أَنَا مِنْكَ وَ أَنْتَ وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدِي قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that Rasool-Allah-saww judged between him-asws and Ja’far and Zayd, so he-saww said to him-asws: ‘O Ali-asws, you-asws are from me-saww, and I-saww am from you-asws, and you-asws are the Guardian of every ‘Momin’ (believing man) and every ‘Momina’ (believing woman) after me-saww?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ تَعْلَمُونَ أَنَّهُ كَانَتْ لَهُ مِنْ رَسُولِ اللَّهِ ص كُلَّ يَوْمٍ خَلْوَةٌ وَ كُلَّ لَيْلَةٍ دَخْلَةٌ إِذَا سَأَلَهُ أَعْطَاهُ وَ إِذَا سَكَتَ ابْتَدَأَهُ قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that he-asws used to meet up with the Rasool-Allah-saww every day in private and he-asws went to him-saww every evening. If he-asws asked, he gave him-asws the answer, and if he-asws was silent, he-saww would initiate (conversation)?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص فَضَّلَهُ عَلَى جَعْفَرٍ وَ حَمْزَةَ حِينَ قَالَ لِفَاطِمَةَ زَوَّجْتُكِ خَيْرَ أَهْلِ بَيْتِي أَقْدَمَهُمْ سِلْماً وَ أَعْظَمَهُمْ حِلْماً وَ أَكْبَرَهُمْ عِلْماً قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that Rasool-Allah-saww preferred him-asws over Ja’far-as and Hamza-as when he-saww said to (Syeda) Fatima-asws: ‘I-saww have got you-asws married to the best of the People-asws of my-saww Household, the first one of them to submit and the greatest of them in forbearance, and the most knowledgeable of them?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص قَالَ أَنَا سَيِّدُ وُلْدِ آدَمَ وَ أَخِي عَلِيٌّ سَيِّدُ الْعَرَبِ وَ فَاطِمَةُ سَيِّدَةُ نِسَاءِ أَهْلِ الْجَنَّةِ وَ الْحَسَنُ وَ الْحُسَيْنُ ابْنَايَ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that Rasool-Allah-saww said: ‘I-asws am the Chief of the Children of Adam-as, and my-saww brother Ali-asws is the Chief of the Arabs, and Fatima-asws is the Chieftess of the women of the Paradise, and my-saww two sons Al-Hassan-asws and Al-Husayn-asws are the Chiefs of the youths of the Paradise?’ They said, ‘Our Allah-azwj, yes!’
قَالَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص أَمَرَهُ بِغُسْلِهِ وَ أَخْبَرَهُ أَنَّ جَبْرَئِيلَ ع يُعِينُهُ قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that Rasool-Allah-saww ordered him-asws to wash him-asws (for burial), and informed him-asws that Jibraeel would be assisting him-asws?’ They said, ‘O Allah-azwj, yes!’
قَالَ أَ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ص قَالَ فِي آخِرِ خُطْبَةٍ خَطَبَهَا إِنِّي قَدْ تَرَكْتُ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ أَهْلَ بَيْتِي فَتَمَسَّكُوا بِهِمَا لَنْ تَضِلُّوا قَالُوا اللَّهُمَّ نَعَمْ
He-asws said: ‘Do you know that Rasool-Allah-saww said in his-saww last sermon of his-saww sermons: ‘O you people! I-saww am leaving behind among you two weighty things (Al-Saqalayn), the Book of Allah-azwj and the People-asws of my-saww Household. So, attach yourselves to these two and you will never go astray?’ They said, ‘O Allah-azwj, yes!’
فَلَمْ يَدَعْ شَيْئاً أَنْزَلَهُ اللَّهُ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع خَاصَّةً وَ فِي أَهْلِ بَيْتِهِ مِنَ الْقُرْآنِ وَ لَا عَلَى لِسَانِ نَبِيِّهِ ص إِلَّا نَاشَدَهُمْ فِيهِ فَيَقُولُ الصَّحَابَةُ اللَّهُمَّ نَعَمْ قَدْ سَمِعْنَا وَ يَقُولُ التَّابِعُ اللَّهُمَّ نَعَمْ قَدْ حَدَّثَنِيهِ مَنْ أَثِقُ بِهِ فُلَانٌ وَ فُلَانٌ
(Sulaym said), ‘He-asws did not leave out anything which had been Revealed regarding Ali-asws Bin Abu Talib-asws especially, and regarding the Ahl Al-Bayt-asws, neither from the Quran nor from the tongue of His-azwj Prophet-saww except that he-asws adjured them to it. The companions said, ‘O Allah-azwj, yes!’, and the Tabi’een said, ‘O Allah-azwj, it has been narrated by the ones who are reliable, so and so, and so and so’.
ثُمَّ قَدْ نَاشَدَهُمْ أَنَّهُمْ قَدْ سَمِعُوهُ يَقُولُ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي وَ يُبْغِضُ عَلِيّاً فَقَدْ كَذَبَ لَيْسَ يُحِبُّنِي وَ يُبْغِضُ عَلِيّاً فَقَالَ لَهُ قَائِلٌ يَا رَسُولَ اللَّهِ وَ كَيْفَ ذَلِكَ قَالَ لِأَنَّهُ مِنِّي وَ أَنَا مِنْهُ
Then he-asws adjured them that they had heard from Rasool-Allah-saww saying: ‘The one who thinks that he loves me-saww and hates Ali-asws has in fact lied, for he is not the one who loves me-saww but he hates Ali-asws’. Someone said to him-saww, ‘O Rasool-Allah-saww, and how can that be?’ He-saww said to him: ‘Because he-asws is from me-saww and I-saww am from him-asws.
مَنْ أَحَبَّهُ فَقَدْ أَحَبَّنِي وَ مَنْ أَبْغَضَهُ فَقَدْ أَبْغَضَنِي وَ مَنْ أَبْغَضَنِي فَقَدْ أَبْغَضَ اللَّهَ فَقَالُوا اللَّهُمَّ نَعَمْ قَدْ سَمِعْنَا وَ تَفَرَّقُوا عَلَى ذَلِكَ.
The one who loves him-asws, so he has loved me-saww, and the one who loves me-saww, so he has loved Allah-azwj, and the one who hates him-asws, so he has hated me-saww, and the one who hates me-saww he has hated Allah-azwj?’ They said, ‘O Allah-azwj, yes, we have heard’’.[35]
457 – ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ عَبَّادٍ عَنْ عَلِيِّ بْنِ عَابِسٍ عَنْ حُصَيْنٍ عَنْ عَبْدِ اللَّهِ بْنِ مَعْقِلٍ عَنْ عَلِيٍّ ع أَنَّهُ قَنَتَ فِي الصُّبْحِ فَلَعَنَ مُعَاوِيَةَ وَ عَمْرَو بْنَ الْعَاصِ وَ أَبَا مُوسَى وَ أَبَا الْأَعْوَرِ وَ أَصْحَابَهُمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Salt, from Ibn Uqda, from Ahmad Bin Al Qasim, from Abbad, from Ali Bin Aabis, from Husayn, from Abdullah Bin Ma’qil,
‘From Ali-asws, that he-asws performed Qunoot (in the morning Salat), and he-asws cursed Muawiya, and Amro Bin Al-Aas, and Abu Musa (Al-Ashari), and Abu Al-Awr and their companions’’.[36]
458 – كِتَابُ صِفِّينَ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ عَنْ يُونُسَ بْنِ الْأَرْقَمِ عَنْ عَوْفٍ عَنْ عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ هِنْدٍ الْبَجَلِيِّ عَنْ أَبِيهِ قَالَ: فَلَمَّا نَظَرَ عَلِيٌّ ع إِلَى رَايَاتِ مُعَاوِيَةَ وَ أَهْلِ الشَّامِ قَالَ وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ مَا أَسْلَمُوا وَ لَكِنِ اسْتَسْلَمُوا وَ أَسَرُّوا الْكُفْرَ فَلَمَّا وَجَدُوا عَلَيْهِ أَعْوَاناً رَجَعُوا إِلَى عَدَاوَتِهِمْ مِنَّا إِلَّا أَنَّهُمْ لَمْ يَدَعُوا الصَّلَاةَ.
Kitab Siffeen of Nasr Bin Muzahim – From Abu Abdul Rahman, from Yunus Bin Al Arqam, from Awf, from Abdullah, from Amro Bin Hind Al Bajaly, from his father who said,
‘When Ali-asws looked at the flags of Muawiya and the people of Syria, he-asws said: ‘By the One-azwj Who Split the seed and Formed the person! They did not become Muslims, but they submitted, and they kept the Kufr a secret. When they found supporters upon it, they returned to their enmity towards us-asws, except they did not leave the Salat’’.[37]
459 – وَ عَنْ عَبْدِ الْعَزِيزِ بْنِ سِيَاهٍ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ: لَمَّا كَانَ قِتَالُ صِفِّينَ قَالَ رَجُلٌ لِعَمَّارٍ يَا أَبَا الْيَقْظَانِ أَ لَمْ يَقُلْ رَسُولُ اللَّهِ قَاتِلُوا النَّاسَ حَتَّى يُسْلِمُوا فَإِذَا أَسْلَمُوا عَصَمُوا مِنِّي دِمَاءَهُمْ وَ أَمْوَالَهُمْ قَالَ بَلَى وَ لَكِنْ وَ اللَّهِ مَا أَسْلَمُوا وَ لَكِنِ اسْتَسْلَمُوا وَ أَسَرُّوا الْكُفْرَ حَتَّى وَجَدُوا عَلَيْهِ أَعْوَاناً.
And from Abdul Aziz Bin Ziyah, from Habeeb Bin Abu Sabit who said,
‘When it was the battle of Siffeen, a man said to Ammar-ra, ‘O Abu Yaqzan-ra! Didn’t Rasool-Allah-saww say: ‘Fight the people until they submit, so when they have submitted, their blood and their wealth are safe from me-saww’?’ He-ra said, ‘Yes. By Allah-azwj! They never became Muslims, but they submitted, and they kept the Kufr a secret until they found supporters upon it’’.[38]
460 – وَ بِالْإِسْنَادِ عَنْ حَبِيبٍ عَنْ مُنْذِرٍ الثَّوْرِيِّ قَالَ قَالَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ لَمَّا أَتَاهُمْ رَسُولُ اللَّهِ ص مِنْ أَعْلَى الْوَادِي وَ مِنْ أَسْفَلِهِ وَ مَلَئُوا الْأَوْدِيَةَ كَتَائِبَ يَعْنِي يَوْمَ فَتْحِ مَكَّةَ اسْتَسْلَمُوا حَتَّى وَجَدُوا أَعْوَاناً.
And by the chain from Habeeb, from Munzir Al Sowry who said, ‘Muhammad Bin Al Hanafiyya said,
‘When battalions of Rasool-Allah-saww came to them from top of the valley, and from its bottom, and they filled up the valleys, meaning of the day of conquest of Makkah, they submitted, until they found supporters’’.[39]
461 – وَ عَنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنْ إِسْمَاعِيلَ عَنِ الْحَسَنِ وَ أَيْضاً عَنِ الْحَكَمِ عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ عَنْ زِرِّ بْنِ حُبَيْشٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ يَخْطُبُ عَلَى مِنْبَرِي فَاضْرِبُوا عُنُقَهُ
And from Al Hakam Bin Zuheyr, from ismail, from Al Hassan, and as well from Al Hakam, from Aasim Bin Abu Al Najoum, from Zirr Bin Hubeysh, from Abdullah Bin Masoud who said,
‘Rasool-Allah-saww said: ‘When you see Muawiya Bin Abu Sufyan addressing upon my-saww pulpit, then strike off his neck’.
قَالَ الْحَسَنُ فَمَا فَعَلُوا وَ لَا أَفْلَحُوا.
Al-Hassan (the narrator) said, ‘They did not do so and they were not successful’’.[40]
462 – وَ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ إِسْمَاعِيلَ عَنِ الْحَسَنِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ مُعَاوِيَةَ يَخْطُبُ عَلَى مِنْبَرِي فَاقْتُلُوهُ
And from Amro Bin Sabit, from Ismail, from Al Hassan who said,
‘Rasool-Allah-saww said: ‘When you see Muawiya addressing upon my-saww pulpit, then kill him’.
قَالَ فَحَدَّثَنِي بَعْضُهُمْ قَالَ قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ: فَلَمْ نَفْعَلْ وَ لَمْ نُفْلِحْ.
He (the narrator) said, ‘One of them narrated to me saying, ‘Abu Saeed Al-Khudri said, ‘We did not do so and were not successful’’.[41]
463 – وَ عَنْ يَحْيَى بْنِ يَعْلَى عَنِ الْأَعْمَشِ عَنْ خَيْثَمَةَ قَالَ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ إِنَّ مُعَاوِيَةَ فِي تَابُوتٍ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَ لَوْ لَا كَلِمَةُ فِرْعَوْنَ أَنَا رَبُّكُمُ الْأَعْلى مَا كَانَ أَحَدٌ أَسْفَلَ مِنْ مُعَاوِيَةَ.
And from Yahya Bin Ya’la, from Al Amsh, from Khaysama who said, ‘Abdullah Bin Umar said,
‘Muawiya would be in a coffin in the lowest Level of the Fire [4:145], and had it not been for the phrase of Pharaoh-la, ‘I am your lord, the most exalted!’ [79:24], there would not have been anyone lower than Muawiya’’.[42]
464 – وَ عَنْ جَعْفَرٍ الْأَحْمَرِ عَنْ لَيْثٍ عَنْ مُجَاهِدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللَّهِ ص يَمُوتُ مُعَاوِيَةُ عَلَى غَيْرِ مِلَّةِ الْإِسْلَامِ.
And from Ja’far Al Ahmar, from Lays, from Mujahid, from Abdullah Bin Amro who said,
‘Rasool-Allah-saww said: ‘Muawiya would be dying upon other than the nation (religion) of Al-Islam’’.[43]
465 – وَ عَنْ جَعْفَرٍ عَنْ لَيْثٍ عَنْ مُحَارِبِ بْنِ زِيَادٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص يَمُوتُ مُعَاوِيَةُ عَلَى غَيْرِ مِلَّتِي.
And from Ja’far, from Lays, from Muharib Bin Zayd, from Jabir Bin Abdullah who said,
‘Rasool-Allah-saww said: ‘Muawiya would be dying upon other than my-saww nation (religion)’’.[44]
466 – وَ عَنْ قَيْسِ بْنِ الرَّبِيعِ وَ سُلَيْمَانَ بْنِ قَرْمٍ عَنِ الْأَعْمَشِ عَنْ إِبْرَاهِيمَ التَّيْمِيِّ عَنِ الْحَارِثِ بْنِ سُوَيْدٍ عَنْ عَلِيٍّ ع قَالَ: رَأَيْتُ النَّبِيَّ ص فِي النَّوْمِ فَشَكَوْتُ إِلَيْهِ مَا لَقِيتُ مِنْ أُمَّتِهِ مِنَ الْأَوَدِ وَ اللَّدَدِ فَقَالَ انْظُرْ فَإِذَا عَمْرُو بْنُ الْعَاصِ وَ مُعَاوِيَةُ مُعَلَّقَيْنِ مُنَكَّسَيْنِ تُشْدَخُ رُءُوسُهُمَا بِالصَّخْرِ.
And from Qays Bin Al Rabie and Suleyman Bin Qarm, from Al Amsh, from Ibrahim Al Taymi, from Al Haris Bin Suweyd,
‘From Ali-asws having said: ‘I-asws saw the Prophet-saww in the dream and complained to him-saww of what I-asws faced from the community, of the crookedness and the violent disputes. He-saww said: ‘Look!’ And there were Amro Bin Al-Aas and Muawiya both suspended upside-down, their heads being pelted with the rocks’’.[45]
467 – وَ عَنْ يَحْيَى بْنِ يَعْلَى عَنْ عَبْدِ الْجَبَّارِ بْنِ عَبَّاسٍ عَنْ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِي الْمُثَنَّى عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: مَا بَيْنَ تَابُوتِ مُعَاوِيَةَ وَ تَابُوتِ فِرْعَوْنَ إِلَّا دَرَجَةٌ وَ مَا انْخَفَضَتْ تِلْكَ الدَّرَجَةُ إِلَّا لِأَنَّهُ قَالَ أَنَا رَبُّكُمُ الْأَعْلى.
And from Yahya Bin Ya’la, from Abdul Jabbar Bin Abbas, from Ammar al Duhny, from Abu Al Musna, from Abdullah Bin Umar who said,
‘There is nothing between the coffin of Muawiya (in Hell) and the coffin of Pharaoh-la except one step, and that step is not decreased except because he-la (Pharaoh-la) said: ‘I am your lord, the most exalted!’ [79:24]’’.[46]
468 – وَ عَنْ أَبِي عَبْدِ الرَّحْمَنِ عَنِ الْعَلَاءِ بْنِ يَزِيدَ الْقُرَشِيِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: دَخَلَ زَيْدُ بْنُ أَرْقَمَ عَلَى مُعَاوِيَةَ فَإِذَا عَمْرُو بْنُ الْعَاصِ جَالِسٌ مَعَهُ عَلَى السَّرِيرِ فَلَمَّا رَأَى ذَلِكَ زَيْدٌ جَاءَ حَتَّى رَمَى بِنَفْسِهِ بَيْنَهُمَا فَقَالَ لَهُ عَمْرُو بْنُ الْعَاصِ أَ مَا وَجَدْتَ لَكَ مَجْلِساً إِلَّا أَنْ تَقْطَعَ بَيْنِي وَ بَيْنَ أَمِيرِ الْمُؤْمِنِينَ
And from Abu Abdul Rahman, from Al A’ala Bin Yazeed Al Qurshy,
‘Ja’far-asws Bin Muhammad-asws having said: ‘Zayd Bin Arqam entered to see Muawiya, and there was Amro Bin Al-Aas seated with him upon the throne. When Zayd saw that, he came until he threw himself between the two. Amro Bin Al-Aas said to him, ‘Did you not see any seat for yourself except that you cut between me and commander of the faithful?’
فَقَالَ زَيْدٌ إِنَّ رَسُولَ اللَّهِ ص غَزَا غَزْوَةً وَ أَنْتُمَا مَعَهُ فَرَآكُمَا مُجْتَمِعَيْنِ فَنَظَرَ إِلَيْكُمَا نَظَراً شَدِيداً ثُمَّ رَآكُمَا الْيَوْمَ الثَّانِيَ وَ الْيَوْمَ الثَّالِثَ كُلَّ ذَلِكَ يُدِيمُ النَّظَرَ إِلَيْكُمَا فَقَالَ فِي الْيَوْمِ الثَّالِثِ إِذَا رَأَيْتُمْ مُعَاوِيَةَ وَ عَمْرَو بْنَ الْعَاصِ مُجْتَمِعَيْنِ فَفَرِّقُوا بَيْنَهُمَا فَإِنَّهُمَا لَنْ يَجْتَمِعَا عَلَى خَيْرٍ.
Zayd said, ‘Rasool-Allah-saww was in a military expedition and both of you were with him-saww together. He-saww looked at you two with a severe look. Then he-saww saw you on the second day, and the third day, during all that he-saww was continuously looking towards you. He-saww said during the third day: ‘When you see Muawiya and Amro Bin Al-Aas together, then separate between them both for they will never be gathered upon good’’.[47]
469 – وَ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ عَنْ سُلَيْمَانَ بْنِ عَمْرِو بْنِ الْأَحْوَصِ قَالَ أَخْبَرَنِي أَبُو هِلَالٍ أَنَّهُ سَمِعَ أَبَا بَرْزَةَ الْأَسْلَمِيَ أَنَّهُمْ كَانُوا مَعَ رَسُولِ اللَّهِ ص فَسَمِعُوا غِنَاءً فَتَشَرَّفُوا لَهُ فَقَامَ رَجُلٌ فَاسْتَمَعَ لَهُ وَ ذَلِكَ قَبْلَ أَنْ تُحَرَّمَ الْخَمْرُ فَأَتَاهُمْ ثُمَّ رَجَعَ فَقَالَ هُمَا مُعَاوِيَةُ وَ عَمْرُو بْنُ الْعَاصِ يُجِيبُ أَحَدُهُمَا الْآخَرَ وَ هُوَ يَقُولُ
| لَا يَزَالُ حَوَارِيَّ تَلُوحُ عِظَامُهُ- | زَوَى الْحَرْبُ عَنْهُ أَنْ يُجَنَّ فَيُقْبَرَا |
And from Muhammad Bin Fuzeyl, from Yazeed Bin Abu Ziyad, from Suleyman Bin Amro Bin Al Ahwas who said, ‘I was informed by Abu Hilal that he heard Abu Barzah Al Aslamy,
‘They were with Rasool-Allah-saww and they heard singing. They went to look for it. A man stood up and listened intently to it, and that was before the prohibition of the wine. He went to them and returned. He said, ‘They are Muawiya and Amro Bin Al-Aas, one of them is answering the other, and he is saying (a couplet), ‘The disciple does not cease to wave his bones, impeding the war from it if he is insane, so he will be buried’.
فَرَفَعَ رَسُولُ اللَّهِ يَدَيْهِ فَقَالَ اللَّهُمَّ ارْكُسْهُمْ فِي الْفِتْنَةِ رَكْساً اللَّهُمَّ دُعَّهُمْ إِلَى النَّارِ دَعّاً.
Rasool-Allah-saww raised his-saww hand and said: ‘O Allah-azwj! Clothe them in the Fitna with a clothing. O Allah-azwj! Call them to the Fire with a Calling’’.[48]
470 – وَ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: إِنَّ تَابُوتَ مُعَاوِيَةَ فِي النَّارِ فَوْقَ تَابُوتِ فِرْعَوْنَ وَ ذَلِكَ بِأَنَّ فِرْعَوْنَ قَالَ أَنَا رَبُّكُمُ الْأَعْلى.
And from Muhammad Bin Fuzeyl, from Abu Hamza Al Sumali, from Salim Bin Abu Al Ja’ad, from Abdullah Bin Umar who said,
‘The coffin of Muawiya in the Fire would be above the coffin of Pharaoh-la, and that is because Pharaoh-la said, ‘I am your lord, the most exalted!’ [79:24]’’.[49]
471 – وَ عَنْ شَرِيكٍ عَنْ لَيْثٍ عَنْ طَاوُسٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: أَتَيْتُ النَّبِيَ ص فَسَمِعْتُهُ يَقُولُ يَطْلُعُ عَلَيْكُمْ مِنْ هَذَا الْفَجِّ رَجُلٌ يَمُوتُ حِينَ يَمُوتُ وَ هُوَ عَلَى غَيْرِ سُنَّتِي فَشَقَّ ذَلِكَ عَلَيَّ وَ تَرَكْتُ أَبِي يَلْبَسُ ثِيَابَهُ وَ يَجِيءُ فَطَلَعَ مُعَاوِيَةُ.
And from Shareek, from Lays, from Tawoos, from Abdullah Bin Umar who said,
‘I came to the Prophet-saww and heard him-saww saying: ‘A man will be emerging to you from the mountain pass who will die when he dies and he would be upon other than my-saww Sunnah’. That was grievous upon me and I left my father wearing his clothes and came, and Muawiya emerged’’.[50]
472 – وَ عَنْ تَلِيدِ بْنِ سُلَيْمَانَ عَنِ الْأَعْمَشِ عَنْ عَلِيِّ بْنِ الْأَقْمَرِ قَالَ: وَفَدْنَا عَلَى مُعَاوِيَةَ وَ قَضَيْنَا حَوَائِجَنَا ثُمَّ قُلْنَا لَوْ مَرَرْنَا بِرَجُلٍ قَدْ شَهِدَ رَسُولَ اللَّهِ ص وَ عَايَنَهُ فَأَتَيْنَا عَبْدَ اللَّهِ بْنَ عُمَرَ فَقُلْنَا يَا صَاحِبَ رَسُولِ اللَّهِ حَدِّثْنَا مَا شَهِدْتَ وَ رَأَيْتَ
And from Taleed Bin Suleyman, from Al Amsh, from Ali Bin Al Aqmar who said,
‘We went as a delegation to Muawiya and fulfilled out needs, then we said, ‘If we could pass by a man who had witnessed Rasool-Allah-saww and seen him-saww’. So, we came to Abdullah Bin Umar and we said, ‘O companion of Rasool-Allah-saww! Narrated to us what you have witnessed and seen’.
قَالَ إِنَّ هَذَا أَرْسَلَ إِلَيَّ يَعْنِي مُعَاوِيَةَ فَقَالَ لَئِنْ بَلَغَنِي أَنَّكَ تُحَدِّثُ لَأَضْرِبَنَّ عُنُقَكَ فَجَثَوْتُ عَلَى رُكْبَتَيَّ بَيْنَ يَدَيْهِ ثُمَّ قُلْتُ وَدِدْتُ أَنَّ أَحَدَّ سَيْفٍ فِي جُنْدِكَ عَلَى عُنُقِي فَقَالَ وَ اللَّهِ مَا كُنْتُ لِأُقَاتِلَكَ وَ لَا أَقْتُلَكَ
He said, ‘This one, meaning Muawiya, sent a message to me. He said, ‘If it reaches me that you are narrating (Ahadeeth), I will strike off your neck!’ They made kneel upon my knees in front of him, and I said, ‘I would love it if an edge of a sword was upon my neck in your army’. He said, ‘By Allah-azwj! I will neither fight you nor kill you’.
وَ ايْمُ اللَّهِ مَا يَمْنَعُنِي أَنْ أُحَدِّثَكُمْ مَا سَمِعْتُ رَسُولَ اللَّهِ ص قَالَ فِيهِ رَأَيْتُ رَسُولَ اللَّهِ ص أَرْسَلَ إِلَيْهِ يَدْعُوهُ وَ كَانَ يَكْتُبُ بَيْنَ يَدَيْهِ فَجَاءَ الرَّسُولُ فَقَالَ هُوَ يَأْكُلُ فَأَعَادَ عَلَيْهِ الرَّسُولَ الثَّالِثَةَ فَقَالَ هُوَ يَأْكُلُ فَقَالَ لَا أَشْبَعَ اللَّهُ بَطْنَهُ فَهَلْ تَرَوْنَهُ يَشْبَعُ.
And I swear by Allah-azwj! What prevents me from narrating to you is what I heard Rasool-Allah-saww say regarding him. I saw Rasool-Allah-saww send (someone) to call him, and he used to write in front of him. The messenger came (back) and said, ‘He is eating’. The messenger returned to him for the third time. He said, ‘He is eating’. He-saww said: ‘May Allah-azwj not satiate his belly’. So, have you (ever) seen him satiated?’’[51] (A Non-Shia Source)
473 – قَالَ: وَ خَرَجَ مُعَاوِيَةُ مِنْ فَجٍّ قَالَ فَنَظَرَ إِلَيْهِ رَسُولُ اللَّهِ ص وَ إِلَى أَبِي سُفْيَانَ وَ هُوَ رَاكِبٌ وَ مُعَاوِيَةُ وَ أَخُوهُ أَحَدُهُمَا قَائِدٌ وَ الْآخَرُ سَائِقٌ فَلَمَّا نَظَرَ إِلَيْهِمْ رَسُولُ اللَّهِ ص قَالَ اللَّهُمَّ الْعَنِ الْقَائِدَ وَ السَّائِقَ وَ الرَّاكِبَ
He said, ‘And Muawiya came out from a mountain pass. Rasool-Allah-saww looked at him and towards Abu Sufyan, and he was riding, and Muawiya, and his brother. One of them was seated and the other was ushering (the riding animal). When Rasool-Allah-saww looked at them, he-saww said: ‘O Allah-azwj! Curse the guide, and the usher, and the rider’.
قُلْنَا أَنْتَ سَمِعْتَ مِنْ رَسُولِ اللَّهِ ص قَالَ نَعَمْ وَ إِلَّا فَصَمَّتَا أُذُنَايَ كَمَا عَمِيَتَا عَيْنَايَ.
We said, ‘You heard (it) from Rasool-Allah-saww?’ He said, ‘Yes, or else may my ears be deafened just as my eyes are blinded’’.[52]
474 – وَ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْخَطَّابِ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ عَنْ إِسْمَاعِيلَ عَنِ الْحَسَنِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ مُعَاوِيَةَ عَلَى مِنْبَرِي يَخْطُبُ فَاقْتُلُوهُ.
And from Abdul Aziz Bin Al Khattab, from Salih Bin Abu Al Aswad, from Ismail, from Al Hassan who said,
‘Rasool-Allah-saww said: ‘When you see Muawiya addressing upon my-saww pulpit, then kill him!’’[53]
475 – أَقُولُ قَالَ عَبْدُ الْحَمِيدِ بْنُ أَبِي الْحَدِيدِ فِي شَرْحِ نَهْجِ الْبَلَاغَةِ، رَوَى أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ أَبِي سَيْفٍ الْمَدَائِنِيُّ فِي كِتَابِ الْأَحْدَاثِ قَالَ: كَتَبَ مُعَاوِيَةُ نُسْخَةً وَاحِدَةً إِلَى عُمَّالِهِ بَعْدَ عَامِ الْجَمَاعَةِ أَنْ بَرِئَتِ الذِّمَّةُ مِمَّنْ رَوَى شَيْئاً مِنْ فَضْلِ أَبِي تُرَابٍ وَ أَهْلِ بَيْتِهِ فَقَامَتِ الْخُطَبَاءُ فِي كُلِّ كُورَةٍ وَ عَلَى كُلِّ مِنْبَرٍ يَلْعَنُونَ عَلِيّاً وَ يَبْرَءُونَ مِنْهُ وَ يَقَعُونَ فِيهِ وَ فِي أَهْلِ بَيْتِهِ
I (Majlisi) am saying, ‘Abdul Hameed Bin Abi Al Hadeed said in commentary of (the book) ‘Nahj Al Balagah’, ‘It is reported by Abu Al Hassan Ali Bin Muhammad Bin Abu Sayf Al Madainy in the book ‘Al Ahdaas’, said,
‘Muawiya wrote one copy to his office bearers after year of the unity, ‘I am not responsible from the one who reports something from the merits of Abu Turab-asws (Ali-asws) and his-asws family members’. (As a result) the preachers stood upon in every town/village, upon every pulpit cursing Ali-asws and disavowing from him dropping him-asws and his-asws family members’.
وَ سَاقَ الْخَبَرَ نَحْواً مِمَّا مَرَّ إِلَى أَنْ قَالَ فَلَمْ يَزَلِ الْأَمْرُ كَذَلِكَ حَتَّى مَاتَ الْحَسَنُ بْنُ عَلِيٍّ ع فَازْدَادَ الْبَلَاءُ وَ الْفِتْنَةُ فَلَمْ يَبْقَ أَحَدٌ مِنْ هَذَا الْقَبِيلِ إِلَّا خَائِفٌ عَلَى دَمِهِ أَوْ طَرِيدٌ فِي الْأَرْضِ
And he continued the Hadeeth approximate to what has passed up to, (and) he said, ‘The matter did not cease to be like that until Al-Hassan-asws Bin Ali-asws passed away. The afflictions and the Fitna increased, and there did not remain anyone from this tribe except he was fearful upon his blood, or was expelled in the land.
ثُمَّ تَفَاقَمَ الْأَمْرُ بَعْدَ قَتْلِ الْحُسَيْنِ ع وَ وَلِيَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ فَاشْتَدَّ الْأَمْرُ عَلَى الشِّيعَةِ وَ وَلَّى عَلَيْهِمُ الْحَجَّاجَ بْنَ يُوسُفَ فَتَقَرَّبَ إِلَيْهِ أَهْلُ النُّسُكِ وَ الصَّلَاحِ وَ الدِّينِ بِبُغْضِ عَلِيٍّ ع وَ مُوَالاةِ أَعْدَائِهِ وَ مُوَالاةِ مَنْ يَدَّعِي مِنَ النَّاسِ أَنَّهُمْ أَيْضاً أَعْدَاؤُهُ
The matter became aggravated after the killing of Al-Husayn-asws, and Abdul Malik Bin Marwan became ruler. The matter became severe upon the Shias, and Al-Hajjaj Bin Yusuf became ruler upon them. There drew closer to him, the people of rituals (ascetics) and the righteousness and the religion, by the hatred towards Ali-asws and friends of his-asws enemies, and friends of the ones from the people who claimed that they as well are his-asws enemies.
فَأَكْثَرُوا فِي الرِّوَايَةِ فِي فَضْلِهِمْ وَ سَوَابِقِهِمْ وَ مَنَاقِبِهِمْ وَ أَكْثَرُوا مِنَ النَّقْصِ مِنْ عَلِيٍّ ع وَ عَيْبِهِ وَ الطَّعْنِ فِيهِ وَ الشَّنَآنِ لَهُ حَتَّى إِنَّ إِنْسَاناً وَقَفَ لِلْحَجَّاجِ وَ يُقَالُ إِنَّهُ جَدُّ الْأَصْمَعِيِّ عَبْدِ الْمَلِكِ بْنِ قَرِيبٍ
They frequented in the reported regarding their (Abu Bakr, and Umar, and Usman) merits, and their precedence, and frequented from the reducing from Ali-asws, and faulting him-asws, and the accusations regarding him-asws, and being adversarial to him-asws, to the extent that a person stood up to Al-Hajjaj, and it is said he was the grandfather of Al-Asmaie Abdul Malik Bin Qareeb.
فَصَاحَ بِهِ أَيُّهَا الْأَمِيرُ إِنَّ أَهْلِي عَقُّونِي وَ سَمَّوْنِي عَلِيّاً وَ إِنِّي فَقِيرٌ بَائِسٌ وَ أَنَا إِلَى صِلَةِ الْأَمِيرِ مُحْتَاجٌ فَتَضَاحَكَ لَهُ الْحَجَّاجُ وَ قَالَ لِلُطْفِ مَا تَوَسَّلْتَ بِهِ قَدْ وَلَّيْتُكَ مَوْضِعَ كَذَا.
He shouted, ‘O you commander! My family punished me and named me as ‘Ali’, and I am poor, destitute, and I am need to the help of the commander’. Al-Hajjaj laughed at him and said, ‘For the kindness is what you are begging with. I have made you a governor of such and such place’’.[54]
476 – مد، العمدة مِنَ الْجَمْعِ بَيْنَ الصِّحَاحِ السِّتَّةِ لِرَزِينٍ الْعَبْدَرِيِّ مِنْ صَحِيحِ النَّسَائِيِّ بِإِسْنَادِهِ عَنْ زَيْدِ بْنِ وَهْبٍ قَالَ: مَرَرْتُ عَلَى أَبِي ذَرٍّ بِالرَّبَذَةِ فَقُلْتُ مَا أَنْزَلَكَ بِهَذِهِ الْأَرْضِ قَالَ كُنَّا بِالشَّامِ فَقَرَأْتُ وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ الْآيَةَ
(The book) ‘Al Amdah’, from the gathering between ‘Al Sihah Al Sitta’ – Al Abdy from Saheeh al Nasaie, by his chain from Zayd Bin Wahab who said,
‘I Passed by Abu Zarr-ra at Al-Rabza. I said, ‘What made you descend in this land?’ He-ra said, ‘We were at Syria, and I-ra recited: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34] – the Verse.
قَالَ مُعَاوِيَةُ مَا هَذِهِ فِينَا مَا هَذِهِ إِلَّا فِي أَهْلِ الْكِتَابِ فَقُلْتُ إِنَّهَا فِينَا وَ فِيهِمْ فَكَانَ بَيْنِي وَ بَيْنَهُمْ فِي هَذَا الْكَلَامِ فَوَصَلَ ذَلِكَ إِلَى عُثْمَانَ فَكَتَبَ إِلَيَّ إِنْ شِئْتَ تَنَحَّيْتَ عَنْهُ فَذَلِكَ الَّذِي أَنْزَلَنِي هُنَا.
Muawiya said, ‘This is not regarding us. This is not, except regarding people of the Book (Jews and Christians)’. I-ra said, ‘It is regarding us (Muslims) and them’. This was the talk between me-ra and them. He conveyed that to Usman and he wrote, ‘(Send him-ra) to me if you like to be rid of him-ra’. So, that is which made me descend over here’’.[55]
477 – وَ مِنَ الْجَمْعِ بَيْنَ الصَّحِيحَيْنِ لِلْحُمَيْدِيِّ مِنْ إِفْرَادِ مُسْلِمٍ بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: كُنْتُ أَلْعَبُ مَعَ الصِّبْيَانِ فَجَاءَ رَسُولُ اللَّهِ ص فَتَوَارَيْتُ خَلْفَ بَابٍ فَجَاءَ فَحَطَأَنِي حَطْأَةً وَ قَالَ اذْهَبْ فَادْعُ لِي مُعَاوِيَةَ قَالَ فَجِئْتُ فَقُلْتُ هُوَ يَأْكُلُ ثُمَّ قَالَ اذْهَبْ فَادْعُ لِي مُعَاوِيَةَ قَالَ فَجِئْتُ فَقُلْتُ هُوَ يَأْكُلُ فَقَالَ لَا أَشْبَعَ اللَّهُ بَطْنَهُ.
And from (the book) ‘Jam’a Bayn Al Sahiheyn’ of Al Humeydi, from extraction of Muslim, by his chain from Ibn Abbas who said,
‘I was playing with the children and Rasool-Allah-saww came. I hid behind a door and moved me aside with a move, and said: ‘Go and call Muawiya to me-saww’. I came (back) and said, ‘He is eating’. Then he-saww said: ‘Go and call Muawiya to me-saww’. I came (back) and said, ‘He is eating’. He-saww said: ‘May Allah-azwj not Satiate his belly’’.[56]
478- – أَقُولُ رَوَاهُ فِي الْإِسْتِيعَابِ، بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ مثله
I (Majlisi) am saying, ‘It is reported in (the book) ‘Al-Istiyab’, by his chain from Ibn Abbas – similar to it’.[57]
479- – و روى العلامة قدس سره في كشف الحق نقلا عن صحيح مسلم مثله
And it is reported by the Allamah in (the book) ‘Kashf Al-Haq’, copying from Saheeh Muslim – similar to it’.[58]
480 – وَ رُوِيَ فِي الْمُسْتَدْرَكِ مِنَ الْفِرْدَوْسِ بِإِسْنَادِهِ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَنْ يَخْتَصِمُ مِنْ هَذِهِ الْأُمَّةِ بَيْنَ يَدَيِ الرَّبِّ عَزَّ وَ جَلَّ عَلِيٌّ ع وَ مُعَاوِيَةُ.
And it is reported in (the book) ‘Al Mustadrak Min Al Firdows’, by his chain from Ibn Umar who said,
‘Rasool-Allah-saww: ‘The first ones from this community to dispute in front of the Lord-azwj Mighty and Majestic would be Ali-asws and Muawiya’’.[59]
481 – كِتَابُ عَبَّادٍ الْعُصْفُرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى الْعَبْسِيِّ عَنْ بِلَالِ بْنِ يَحْيَى عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ عَلَى الْمِنْبَرِ فَاضْرِبُوهُ بِالسَّيْفِ وَ إِذَا رَأَيْتُمُ الْحَكَمَ بْنَ أَبِي الْعَاصِ وَ لَوْ تَحْتَ أَسْتَارِ الْكَعْبَةِ فَاقْتُلُوهُ الْخَبَرَ.
Kitab Abbad – Al Usfary, from Hammad Bin Isa Al Absy, from Bilal Bin Yahya, from Huzeyfa Bin Al Yaman who said,
‘Rasool-Allah-saww said: ‘When you see Muawiya Bin Abu Sufyan upon the pulpit, then strike him with the sword; and when you see Al-Hakam Bin Al-Aas, and even if he is behind the curtains of the Kabah, kill him!’’ – the Hadeeth.[60]
482 – كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِ قَالَ قَالَ الْحَارِثُ بْنُ الْمُغِيرَةِ النَّضْرِيُّ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبَا مَعْقِلٍ الْمُزَنِيَّ حَدَّثَنِي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ صَلَّى بِالنَّاسِ الْمَغْرِبَ فَقَنَتَ فِي الرَّكْعَةِ الثَّانِيَةِ وَ لَعَنَ مُعَاوِيَةَ وَ عَمْرَو بْنَ الْعَاصِ وَ أَبَا مُوسَى الْأَشْعَرِيَّ وَ أَبَا الْأَعْوَرِ السُّلَمِيَّ
The book of Muhammad Bin Al Musanna, from Ja’far Bin Muhammad Bin Shureys, from Zareeh Al Muhariby who said,
‘Al-Haris Bin Al-Mugheira Al-Nazary said to Abu Abdullah-asws, ‘Abu Ma’qal Al-Muzanny narrated to me from Amir Al-Momineen-asws and he-asws prayed Al-Maghrib Salat (leading) with the people, and performed Qunoot in the second Cycle, and cursed Muawiya, and Amro Bin Al Aas, and Abu Musa Al-Ashari, and Abu Al Awr Al-Sulamy’.
قَالَ الشَّيْخُ ع صَدَقَ فَالْعَنْهُمْ.
The Sheykh (Abu Abdullah-asws) said: ‘He spoke the truth, so curse them’’.[61]
483 – نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع وَ اللَّهِ مَا مُعَاوِيَةُ بِأَدْهَى مِنِّي وَ لَكِنَّهُ يَغْدِرُ وَ يَفْجُرُ وَ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ كُنْتُ مِنْ أَدْهَى النَّاسِ وَ لَكِنْ كُلُّ غُدَرَةٍ فُجَرَةٌ وَ كُلُّ فُجَرَةٍ كُفَرَةٌ وَ لِكُلِّ غَادِرٍ لِوَاءٌ يُعْرَفُ بِهِ يَوْمَ الْقِيَامَةِ وَ اللَّهِ مَا أُسْتَغْفَلُ بِالْمَكِيدَةِ وَ لَا أُسْتَغْمَزُ بِالشَّدِيدَةِ.
(The book) ‘Nahj Al-Balagah’ – And from a speech of his-asws: ‘By Allah-azwj! Muawiya is not more clever than me-asws, but he is treacherous and immoral, and had I-asws not dislike the treachery, I-asws would have been from the most clever of the people, but every treachery is immoral, and every immorality is Kufr, and for every treacherous one is a flag he shall be known with on the Day of Qiyamah. By Allah-azwj! I-asws am not heedless with the plots nor will I-asws be overwhelmed by the difficulties’’.[62]
484 – كشف الحق، للعلامة قدس الله روحه قال روى صاحب كتاب الهاوية أن معاوية قتل أربعين ألفا من المهاجرين و الأنصار و أولادهم.
(The book) ‘Kashf Al Haq’ of the Allamah who said, ‘It is reported by the author of the book ‘Al Hawiya’,
‘Muawiya killed (guiltless) forty thousand from the Emigrants and the Helpers and their children’’.[63]
485 – أقول قال مؤلف إلزام النواصب و العلامة رحمه الله في كشف الحق، روى أبو المنذر هشام بن محمد بن السائب الكلبي في كتاب المثالب كان معاوية لعمارة بن الوليد المخزومي و لمسافر بن أبي عمرو و لأبي سفيان و لرجل آخر سماه و كانت هند أمه من المغلمات و كان أحب الرجال إليها السودان و كانت إذا ولدت أسود دفنته و كانت حمامة إحدى جدات معاوية لها راية في ذي المجاز.
I (Majlisi) am saying, ‘The compiler of (the book) ‘Ilzam Al nawasib’, and the Allamah in (the book) ‘Kashf al Haq’ – ‘It is reported by Abu Al Munzir Hisham Bin Muhammad Bin Al Saib Al Kalby in the book ‘Al Masalib’,
‘Muawiya was (a son) for Amarah Bin Al-Waleed Al Makhzumi, and for Musafir Bin Amro, and for Abu Sufyan, and for another man he named, and Hind was his mother from the slave-men and the most beloved of the men to her was the Sudanese (man), and when she gave birth to a black (boy), she buried him (alive), and she was Hamamah, one of one of the (great) grandmothers of Muawiya, having a flag (of prostitution) for her in Zil Majaz’’.[64]
قالا و ذكر أبو سعيد إسماعيل بن علي السمعاني الحنفي من علماء أهل السنة في مثالب بني أمية و الشيخ أبو الفتوح جعفر بن محمد الهمداني من علمائهم في كتاب بهجة المستفيد أن مسافر بن عمرو بن أمية بن عبد شمس كان ذا جمال و سخاء فعشق هندا و جامعها سفاحا و اشتهر ذلك في قريش
They both said, ‘And it is mentioned by Abu Saeed Ismail Bin Ali Al Sam’any Al Hanafi, from the non-Shia scholars regarding the scandals of the clan of Umayya, and the sheykh Abu Al Futouh Ja’far Bin Muhammad Al Hamdany, from their scholar in the book ‘Bahjat Al Mustafeed’,
‘Musafir Bin Amro Bin Umayya Bin Abd Shams was an owner of camels, and generous. He fell in love with Hind and copulated with her adulterously, and that became well-known among Quraysh.
فلما حملت و ظهر السفاح هرب مسافر من أبيها إلى الحيرة و كان سلطان العرب عمرو بن هند و طلب أبوها عتبة أبا سفيان و وعده بمال جزيل و زوجه هندا فوضعت بعد ثلاثة أشهر معاوية
When she was pregnant and the adultery was revealed, Musafir fled from her father to Al-Hihra, and it an Arabian emirate of Amro Bin Hind. And her father Utba sought Abu Sufyan and promised him plentiful wealth, and married him to Hind. She gave birth to Muawiya after three months.
ثم ورد أبو سفيان على عمرو بن هند فسأله مسافر عن حال هند فقال إني تزوجتها فمرض و مات.
Then Abu Sufyan came to Amro Bin Hind and Musafir asked about the state of Hind. He said, ‘I married her’. He fell sick and died’’.[65]
486 – و قال العلامة رحمه الله في كشف الحق، ادعى معاوية أخوة زياد و كان له مدّع يقال له أبو عبيدة عبد بني علاج من ثقيف فأقدم معاوية على تكذيب ذلك الرجل مع أن زيادا ولد على فراشه و ادعى معاوية أن أبا سفيان زنى بوالدة زياد و هي عند زوجها المذكور و إن زيادا من أبي سفيان انتهى.
And the Allamah said in (the book) ‘Kashf Al-Haq’ – ‘Muawiya claimed brother-hood of Ziyad and there was a claimant for him called Abu Ubeyd Bani Ilah from Saqeef. Muawiya went ahead upon belying that man along with that Ziyad was born upon his bed, and Muawiya claimed that Abu Sufyan had committed adultery with the mother of Ziyad, and she was with her mentioned husband, and that Ziyad is from Abu Sufyan. End’’.[66]
487 – و قال العلامة الشيرازي في نزهة القلوب،: أولاد الزنا نجب لأن الرجل يزني بشهوته و نشاطه فيخرج الولد كاملا و ما يكون من الحلال فمن تصنع الرجل إلى المرأة و لهذا كان عمرو بن العاص و معاوية بن أبي سفيان من دهاة الناس
And the Allamah Al Shirazi said in (the book) ‘Nazhat Al Quloob’ –
‘The children of adultery (bastards) are begotten because the man commits adultery due to his lustful desire, and the child comes out complete; and what happens from the Permissible (marriage) is when the man does to the wife, and for this (reason) Amro Bin Al-Aas and Muawiya Bin Abu Sufyan were from the cunning people’.
ثم ساق الكلام في بيان نسبهما على ما سيأتي من كتاب ربيع الأبرار ثم زاد على ذلك و قال و منهم زياد ابن أبيه و فيه يقول الشاعر
| ألا أبلغ معاوية بن حرب- | مغلغلة من الرجل اليماني- | |
| أ تغضب أن يقال أبوك عف- | و ترضى أن يكون أبوك زان. |
Then he continued the speech regarding the explanation of their lineages upon what I shall be coming with from the book ‘Rabie Al-Abrar’. Then he increased upon that and said, ‘And from them is Ziyad, son of his father, and regarding him the poet said (couplets), ‘Has it not reached that Muawiya Bin Harb is a penetration from the Yemeni men? Are you getting angry if it is said your father is chaste, and you are please if your father happens to be an adulterer?’’[67]
488 – كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ يُوسُفَ بْنِ كُلَيْبٍ الْمَسْعُودِيِّ عَنِ الْحَسَنِ بْنِ حَمَّادٍ الطَّائِيِّ عَنْ عَبْدِ الصَّمَدِ الْبَارِقِيِّ قَالَ: قَدِمَ عَقِيلٌ عَلَى عَلِيٍّ ع وَ هُوَ جَالِسٌ فِي صَحْنِ مَسْجِدِ الْكُوفَةِ فَقَالَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ قَالَ وَ عَلَيْكَ السَّلَامُ يَا أَبَا يَزِيدَ ثُمَّ الْتَفَتَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ قُمْ وَ أَنْزِلْ عَمَّكَ
Kitab Al Gharaat of Ibrahim Bin Muhammad Al Saqafy, from Yusuf Bin Kuleyb Al Masoudy, from Al Hassan Bin Hammad Al Taie, from Abdul Samad Al Barqy who said,
‘Aqeel came to Ali-asws and he-asws was seated in a courtyard of Masjid Al-Kufa. He said, ‘The greetings be unto you-asws, O Amir Al-Momineen-asws, and Mercy of Allah-azwj!’ He-asws said: ‘And upon you be the greetings, O Abu Yazeed!’ Then he-asws turned towards Al-Hassan-asws Bin Ali-asws and said: ‘Arise and lodge your-asws uncle’.
فَذَهَبَ بِهِ وَ أَنْزَلَهُ وَ عَادَ إِلَيْهِ فَقَالَ لَهُ اشْتَرِ لَهُ قَمِيصاً جَدِيداً وَ رِدَاءً جَدِيداً وَ إِزَاراً جَدِيداً وَ نَعْلًا جَدِيداً
He-asws lodged him and returned to him-asws. He-asws said to him-asws: ‘Buy for him a new shirt, and a new cloak, and a new trouser, and new slippers’.
فَغَدَا عَلَى عَلِيٍّ ع فِي الثِّيَابِ فَقَالَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ وَ عَلَيْكَ السَّلَامُ يَا أَبَا يَزِيدَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَرَاكَ أَصَبْتَ مِنَ الدُّنْيَا شَيْئاً إِلَّا هَذِهِ الْحَصْبَاءَ قَالَ يَا أَبَا يَزِيدَ يَخْرُجُ عَطَائِي فَأُعْطِيكَاهُ
Next morning, he came to Ali-asws in the (new) clothes and said, ‘The greetings be unto you-asws, O Amir Al-Momineen-asws!’ He-asws said: ‘And upon you be the greetings, O Abu Yazeed’. He said, ‘O Amir Al-Momineen-asws! I do not see you-asws having attained anything from the world except this gravel’. He-asws said: ‘O Abu Yazeed! (When) my-asws stipend comes out, I-asws will give it to you’.
فَارْتَحَلَ عَنْ عَلِيٍّ ع إِلَى مُعَاوِيَةَ فَلَمَّا سَمِعَ بِهِ مُعَاوِيَةُ نَصَبَ كَرَاسِيَّهُ وَ أَجْلَسَ جُلَسَاءَهُ فَوَرَدَ عَلَيْهِ فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ فَقَبَضَهَا فَقَالَ لَهُ مُعَاوِيَةُ أَخْبِرْنِي عَنِ الْعَسْكَرَيْنِ
He departed from Ali-asws to go to Muawiya. When Muawiya heard him, he installed his chairs and sat his gatherers, and referred to him. He ordered with one hundred thousand Dirhams for him. He took possession of these. Muawiya said to him, ‘Inform me about the two armies’.
قَالَ مَرَرْتُ بِعَسْكَرِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَإِذَا لَيْلٌ كَلَيْلِ النَّبِيِّ ص وَ نَهَارٌ كَنَهَارِ النَّبِيِّ إِلَّا أَنَّ رَسُولَ اللَّهِ ص لَيْسَ فِي الْقَوْمِ وَ مَرَرْتُ بِعَسْكَرِكَ فَاسْتَقْبَلَنِي قَوْمٌ مِنَ الْمُنَافِقِينَ مِمَّنْ نَفَرَ بِرَسُولِ اللَّهِ ص لَيْلَةَ الْعَقَبَةِ
He said, ‘I passed by the army of Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and it was a night like a night of the Prophet-saww, and a day like a day of the Prophet-saww, except that Rasool-Allah-saww wasn’t among the people. And I passed by your army, a group from the hypocrites from the ones who had frightened (the camel of) Rasool-Allah-saww on the night of Aqabah, received me’.
فَقَالَ مَنْ هَذَا الَّذِي عَنْ يَمِينِكَ يَا مُعَاوِيَةُ قَالَ هَذَا عَمْرُو بْنُ الْعَاصِ قَالَ هَذَا الَّذِي اخْتَصَمَ فِيهِ سِتَّةُ نَفَرٍ فَغَلَبَ عَلَيْهِ جَزَّارُهَا
He (Aqeel) said, ‘Who is this one on your right, O Muawiya?’ He said, ‘This is Amro Bin Al-Aas’. He said, ‘This is the one (for whom) six persons had disputed regarding him (at his birth) and their butcher overcame upon it.
فَمَنِ الْآخَرُ قَالَ الضَّحَّاكُ بْنُ قَيْسٍ الْفِهْرِيُّ قَالَ أَمَا وَ اللَّهِ لَقَدْ كَانَ أَبُوهُ جَيِّدَ الْأَخْذِ خَسِيسَ النَّفْسِ فَمَنْ هَذَا الْآخَرُ قَالَ أَبُو مُوسَى الْأَشْعَرِيُّ قَالَ هَذَا ابْنُ الْمَرَاقَةِ
So, who is the other one?’ He said, ‘Al-Zahhak Bin Qays Al-Fihry’. He said, ‘But, by Allah-azwj! His father was good at seizing, bad of breath. So, who is this other one?’ He said, ‘Abu Musa Al-Ashari’. He said, ‘This is the son of someone else’.
فَلَمَّا رَأَى مُعَاوِيَةُ أَنَّهُ قَدْ أَغْضَبَ جُلَسَاءَهُ قَالَ يَا أَبَا يَزِيدَ مَا تَقُولُ فِيَّ قَالَ دَعْ عَنْكَ قَالَ لَتَقُولَنَّ قَالَ أَ تَعْرِفُ حَمَامَةَ قَالَ وَ مَنْ حَمَامَةُ قَالَ أَخْبَرْتُكَ وَ مَضَى عَقِيلٌ
When Muawiya saw that his gatherers were angered, he said, ‘O Ibn Yazeed! What are you saying regarding me?’ He said, ‘Leave about you’. He said, ‘Say it’. He said, ‘Do you know Hamamah?’ He said, ‘And who is Hamamah?’ He said, ‘I have told you (what I wanted to say)’. And Aqeel went.
فَأَرْسَلَ مُعَاوِيَةُ إِلَى النَّسَّابَةِ فَقَالَ أَخْبِرْنِي مَنْ حَمَامَةُ قَالَ أَعْطِنِي الْأَمَانَ عَلَى نَفْسِي وَ أَهْلِي فَأَعْطَاهُ قَالَ حَمَامَةُ جَدَّتُكَ وَ كَانَتْ بَغِيَّةً فِي الْجَاهِلِيَّةِ لَهَا رَايَةٌ تُؤْتَى.
Muawiya sent for the lineage expert. He said, ‘Inform me about Hamamah’. He said, ‘Grant me safety upon myself and my family’. He granted it. He said, ‘Hamamah is your (great) grandmother, and she was a prostitute during the pre-Islamic period. There was a flag (of prostitution) for her she could be come to’’.[68]
489 – و قال ابن أبي الحديد في شرح نهج البلاغة: معاوية هو أبو عبد الرحمن معاوية بن أبي سفيان صخر بن حرب بن أمية بن عبد شمس بن عبد مناف و أمه هند بنت عتبة بن ربيعة بن عبد شمس بن عبد مناف و أبو سفيان هو الذي قاد قريشا في حروبها إلى النبي ص و كانت هند تذكر في مكة بفجور و عهر.
And Ibn Abi Al Hadeed said in commentary of (the book) ‘Nahj Al Balagah’ –
‘Muawiya, he is Abu Abdul Rahman Muawiya Bin Abu Sufyan Sakhar Bin Harb Bin Umayya Bin Abd Shams Bin Abd Manaf, and his mother was Hind Bint Utbah Bin Rabie Bin Abd Shams Bin Abd Manaf. And Abu Sufyan, he is the one who guided Quraysh during their wars against the Prophet-saww, and Hind was mentioned in Makkah with immoralities and adultery’’.[69]
و قال الزمخشري في كتاب ربيع الأبرار،: كان معاوية يعزى إلى أربعة إلى مسافر بن أبي عمرو و إلى عمارة بن الوليد بن المغيرة و إلى العباس بن عبد المطلب و إلى الصباح مغن كان لعمارة بن الوليد
And Al Zamakshari said in the book ‘Rabie Al Abrar’ –
‘Muawiya was attributed to four – to Musafir Bin Abu Amro, and to Amarah Bin Al-Waleed Bin Al-Mugheira, and to Al-Abbas Bin Abdul Muttalib, and to Al-Sabah a singer of Amarah Bin Al-Waleed.
قال و كان أبو سفيان دميما قصيرا و كان الصباح عسيفا لأبي سفيان شابا وسيما فدعته هند إلى نفسها فغشيها
He (the narrator) said, ‘And Abu Sufyan was disgusting (looking), short, and Al-Sabah was a labourer of Abu Sufyan, a handsome youth. Hind invited him to herself, and he slept with her.
و قالوا إن عتبة بن أبي سفيان من الصباح أيضا و قالوا إنها كرهت أن تضعه في منزلها فخرجت إلى أجياد فوضعته هناك
And they say that Itbah Bin Abu Sufyan was from Al-Sabah as well. And they say that she disliked giving birth to him in her house, so she went out to Ajyad (outskirts of Al-Bat’ha) and gave birth to him over there.
و في هذا المعنى يقول حسان أيام المهاجاة بين المسلمين و المشركين في حياة رسول الله ص قبل عام الفتح
| لمن الصبي بجانب البطحاء- | في الترب ملقى غير ذي مهد- | |
| نجلت به بيضاء آنسه- | من عبد شمس صلته الخد:. |
And in this meaning, Hasaan (the poet) during the days of satire between the Muslims and the Polytheists, during the lifetime of Rasool-Allah-saww, before the year of the conquest (of Makkah), ‘For whom is the child at the side of Al-Bat’ha? Thrown in the soil without there being a cradle. Achieving with him clear comfort from Abd Shams, connected to Al-Hind’’.[70]
قال ابن أبي الحديد: و ولي معاوية اثنتين و أربعين سنة منها اثنتان و عشرون سنة ولي فيها إمارة الشام مذ مات أخوه يزيد بن أبي سفيان بعد خمس سنين من خلافة عمر إلى أن قتل أمير المؤمنين ع في سنة أربعين و منها عشرون سنة خليفة إلى أن مات في سنة ستين
Ibn Abi Al Hadeed said,
‘Muawiya ruled for forty-two years, from these twenty-two years he ruled the emirate of Syria since his brother Yazeed Bin Abu Sufyan died, after five years from the caliphate of Umar up to the killing of Amir Al-Momineen-asws in the year forty, and from these twenty years he was a caliph until he died in the year sixty.
و كان أحد كُتَّاب رسول الله ص و اختلف في كتابته له كيف كانت فالذي عليه المحققون من أهل السيرة أن الوحي كان يكتبه علي ع و زيد بن ثابت و زيد بن أرقم و إن حنظلة بن الربيع و معاوية بن أبي سفيان كانا يكتبان له إلى الملوك و إلى رؤساء القبائل و يكتبان حوائجه بين يديه و يكتبان ما يجبى من أموال الصدقات ما يقسم له في أربابها
And he was one of the scribes of Rasool-Allah-saww, and there is a differing regarding him being a scribe for him-saww. How could this be so, for that which the investigators from the people of Seerah are agreed upon is that the Revelation used to be written by Ali-asws, and Zayd Bin Sabit, and Zayd Bin Arqam, and that Hanzalah Bin Al-Rabie and Muawiya Bin Abu Sufyan used to write for him-saww to the kings, and to chiefs of the tribes, and write down his-saww needs in front of him-saww, and writing down whatever came from the charity monies what would be distributed for him-saww among its people.
و كان معاوية على أس الدهر مبغضا لعلي ع شديد الانحراف عنه و كيف لا يبغضه و قد قتل أخاه حنظلة يوم بدر و خاله الوليد بن عتبة و شرك عمه حمزة في جده و هو عتبة أو في عمه و هو شيبة على اختلاف الرواية و قتل من بني عمه من بني عبد شمس نفرا كثيرا من أعيانهم و أماثلهم
And Muawiya used to hate Ali-asws all the time, severely deviating from him, and how could he not hate him-asws, and he-asws killed his brother Hanzalah on the day of Badr, and his maternal uncle Al-Waleed Bin Utba, and participated his-asws uncle-as Hamza-as in (killing of) his grandfather, and he is Utba, or in his uncle, and he is Shayba upon the different reports, and he-asws had killed from the clan of his uncle, from the clan of Abd Shams, a lot of person, from their notables and their like.
ثم جاءت الطامة الكبرى واقعة عثمان فنسبها كلها إليه بشبهة إمساكه عنه و انضواء كثير من قتلته إليه فتأكدت البغضة و ثارت الأحقاد و تذكرت تلك التراث الأولى حتى أفضى الأمر إلى ما أفضى إليه
Then came the mighty calamity, event of Usman. They attributed all of it to him-asws, on suspicion of his-asws withholding from him, and they instigated most of his killers to him-asws, The hatred was emphasised, and the revolt of hatred, and mention that revolt first until the matter led to what it had led to.
و قد كان معاوية مع عظم قدر علي ع في النفوس و اعتراف العرب بشجاعته و أنه البطل الذي لا يقام له يتهدده و عثمان بعد حي بالحرب و المنابذة و يراسله من الشام رسائل خشنة
And Muawiya was with great evaluation of Ali-asws among the people, and the Arabs acknowledged his-asws bravery and he-asws was the champion who no one could stand to him-asws, threatening him-asws, and Usman had yet to live with the war, and he corresponded with him-asws with harsh messages from Syria’.
ثم قال و معاوية مطعون في دينه عند شيوخنا يرمى بالزندقة و قد ذكرنا في نقض السفيانية على شيخنا أبي عثمان الجاحظ ما رواه أصحابنا في كتبهم الكلامية عنه من الإلحاد و التعرض لرسول الله ص و ما تظاهر به من الجبر و الإرجاء
Then he said, ‘And Muawiya was accused in his religion in the presence of our elders, accusing him with apostasy, and we have mentioned regarding breaking the Sufism upon our elder Abu Usman Al-Jahaz, what is reported by our companions in their books, the speech from him, from the apostasy, and the objections to Rasool-Allah-saww, and what appeared with him from the tyranny and the putting matters off.
و لو لم يكن شيء من ذلك لكان في محاربته الإمام ما يكفي في فساد حاله لا سيما على قواعد أصحابنا و كونهم بالكبيرة الواحدة يقطعون على المصير إلى النار و الخلود فيها إن لم يكفرها التوبة
And if there had been nothing from that, he would be in war against the Imam-asws what would suffice as corruption of his state, principally upon the rules of our companions, and their being with the one big matter, cutting upon the destination to the Fire, and being eternally in it, if the repentance does not expiate it’.
و قال في موضع آخر معاوية عند أصحابنا مطعون في دينه منسوب إلى الإلحاد قد طعن فيه شيخنا أبو عبد الله البصري في كتاب نقض السفيانية على الجاحظ و روى عنه أخبارا تدل على ذلك.
And he said in another place, ‘In the presence of our companions, he was accused regarding his religion to the apostasy. He had been accused regarding it by our elder Abu Abdullah Al Basry in the book ‘Naqa Al Sufyania’ upon Al Jahaz. And it is reported from him reports that point upon that’’.[71] (This is not a Hadeeth)
490 – رَوَى ذَلِكَ أَحْمَدُ بْنُ أَبِي طَاهِرٍ فِي كِتَابِ أَخْبَارِ الْمُلُوكِ أَنَّ مُعَاوِيَةَ سَمِعَ الْمُؤَذِّنَ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَقَالَهَا فَقَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقَالَ لِلَّهِ أَبُوكَ يَا ابْنَ عَبْدِ اللَّهِ لَقَدْ كُنْتَ عَالِي الْهِمَّةِ مَا رَضِيتَ لِنَفْسِكَ إِلَّا أَنْ تَقْرِنَ اسْمَكَ بِاسْمِ رَبِّ الْعَالَمِينَ.
That is reported by Ahmad Bin Abu Tahir in the book ‘Akhbar Al Mulouk’ –
‘Muawiya heard the Muezzin (caller to Salat) saying, ‘I testify that there is no god except Allah-azwj!’. He said it (as well). He (Muezzin) said, ‘I testify that Muhammad-saww is Rasool-saww of Allah-azwj!’ He said, ‘For Allah-azwj’s Sake, O son-saww of Abdullah-as! You-saww were high in the mission. You-saww were not pleased for yourself-saww except you-saww paired your-saww own name with the Name of Lord-azwj of the worlds’’.[72]
491 – قَالَ وَ رَوَى نَصْرُ بْنُ مُزَاحِمٍ عَنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنْ إِسْمَاعِيلَ عَنِ الْحَسَنِ قَالَ وَ حَدَّثَنَا الْحَكَمُ أَيْضاً عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ عَنْ زِرِّ بْنِ حُبَيْشٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالا قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ يَخْطُبُ عَلَى مِنْبَرِي فَاضْرِبُوا عُنُقَهُ
He said, ‘And it is reported by Nasr Bin Muzahim, from Al Hakam Bin Zuheyr, from Ismail, from Al Hassan who said, ‘And it is narrated to us by Al Hakam as well, from Aasim Bin Abu Al Nujoud, from Zirr Bin Hubeys, from Abdullah Bin Masoud who both said,
‘When you see Muawiya Bin Abu Sufyan addressing upon my-saww pulpit, then strike off his neck!’
فَقَالَ الْحَسَنُ فَوَ اللَّهِ مَا فَعَلُوا وَ لَا أَفْلَحُوا.
Al-Hassan (the narrator) said, ‘By Allah-azwj! They neither did it nor were they successful’’.[73]
492 – وَ رَوَى أَيْضاً فِي مَوْضِعٍ آخَرَ مِنْ تَارِيخِ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ أَنَّهُ قَالَ: فِي هَذِهِ السَّنَةِ [284] عَزَمَ الْمُعْتَضِدُ عَلَى لَعْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ عَلَى الْمَنَابِرِ وَ أَمَرَ بِإِنْشَاءِ كِتَابٍ يُقْرَأُ عَلَى النَّاسِ فَخَوَّفَهُ عُبَيْدُ اللَّهِ بْنُ سُلَيْمَانَ اضْطِرَابَ الْعَامَّةِ وَ أَنَّهُ لَا يَأْمَنُ أَنْ تَكُونَ فِتْنَةٌ
And it is reported as well in another place from the history of Muhammad Bin Jareer Al Tabari who said,
‘In this year (284 AH), Al-Mo’tazid (the Abbaside caliph) determined upon cursing Muawiya Bin Abu Sufyan upon the pulpit and ordered with the publicising a letter to be read out to the people. Ubeydullah Bin Suleyman frightened him of the restlessness of the general public, and there would be not safety from the occurrence of the Fitna.
فَلَمْ يَلْتَفِتْ إِلَيْهِ فَكَانَ أَوَّلُ شَيْءٍ بَدَأَ بِهِ الْمُعْتَضِدُ مِنْ ذَلِكَ التَّقْدِيمَ إِلَى الْعَامَّةِ بِلُزُومِ أَعْمَالِهِمْ وَ تَرْكِ الِاجْتِمَاعِ وَ الْعَصَبِيَّةِ وَ الشَّهَادَاتِ عِنْدَ السُّلْطَانِ إِلَّا أَنْ يُسْأَلُوا وَ مَنَعَ الْقُصَّاصَ عَنِ الْقُعُودِ عَلَى الطُّرُقَاتِ وَ أُنْشِئَ هَذَا الْكِتَابُ وَ عُمِلَتْ مِنْهُ نُسَخٌ قُرِئَتْ بِالْجَانِبَيْنِ مِنْ مَدِينَةِ السَّلَامِ فِي الْأَرْبَاعِ وَ الْمَحَالِّ وَ الْأَسْوَاقِ فِي يَوْمِ الْأَرْبِعَاءِ لِسِتٍّ بَقِينَ مِنْهَا
But he did not turn to him. The first thing Al-Mo’tazid began with from that is the advancing to the general public by necessitating their deeds, and neglecting the unity and the prejudices and the testimony in the presence of the ruling authority, except that they would be asked, and forbade the story tellers from sitting upon the streets, and he publicised this letter, and worked out a copy from it read out in the two sides of the Medina Al-Salaam, in the squares, and the neighbourhoods, and the markets during the day of Wednesday, on six (days) remaining from it.
وَ مُنِعَ الْقُصَّاصُ مِنَ الْقُعُودِ فِي الْجَانِبَيْنِ وَ مُنِعَ أَهْلُ الْحِلَقِ فِي الْفُتْيَا أَوْ غَيْرُهُمْ مِنَ الْقُعُودِ فِي الْمَسْجِدَيْنِ وَ نُودِيَ فِي الْمَسْجِدِ الْجَامِعِ بِنَهْيِ النَّاسِ عَنِ الِاجْتِمَاعِ عَلَى قَاصٍّ أَوْ غَيْرِهِ وَ مُنِعَ الْقُصَّاصُ وَ أَهْلُ الْحِلَقِ مِنَ الْقُعُودِ
And he forbade the story tellers from the sitting back in the two sides, and forbade the people of the circles regarding the verdicts, or something else from sitting in the two Masjids; and he called out in the central Masjid prohibiting the people from the gathering upon story-telling or something else, and forbade story tellers, and the people of the circles from the sitting.
وَ نُودِيَ إِنَّ الذِّمَّةَ قَدْ بَرِئَتْ مِمَّنِ اجْتَمَعَ مِنَ النَّاسِ فِي مُنَاظَرَةٍ وَ جَدَلٍ وَ تَقَدَّمَ إِلَى الشُّرَّابِ الَّذِينَ يُسْقَوْنَ الْمَاءَ فِي الْجَامِعَيْنِ أَنْ لَا يَتَرَحَّمُوا عَلَى مُعَاوِيَةَ وَ لَا يَذْكُرُوهُ بِخَيْرٍ
And he called out that the guarantee (of safety) is void from the ones from the people who gather regarding a debate, and quarrelling, and he went ahead to the drink vendors, those who were quenching the water in the gatherings, and they should not say, ‘May Allah-azwj have Mercy upon Muawiya’, nor should they mention him with good.
وَ كَانَتْ عَادَتُهُمْ جَارِيَةً بِالتَّرَحُّمِ وَ تَحَدَّثَ النَّاسُ أَنَّ الْكِتَابَ الَّذِي قَدْ أَمَرَ الْمُعْتَضِدُ بِإِنْشَائِهِ بِلَعْنِ مُعَاوِيَةَ يُقْرَأُ بَعْدَ صَلَاةِ الْجُمُعَةِ عَلَى الْمِنْبَرِ
And it was their on-going custom with the saying, ‘May Allah-azwj have Mercy upon Muawiya’, and the people discussed that the letter which Al-Mo’tazid has ordered with publicising it cursed Muawiya. ‘He will read it after the Friday Salat, upon the pulpit’.
فَلَمَّا صَلَّى النَّاسُ الْجُمُعَةَ بَادَرُوا إِلَى الْمَقْصُورَةِ لِيَسْمَعُوا قِرَاءَةَ الْكِتَابِ فَلَمْ يُقْرَأْ وَ قِيلَ إِنَّ عُبَيْدَ اللَّهِ بْنَ سُلَيْمَانَ صَرَفَهُ عَنْ قِرَاءَتِهِ وَ إِنَّهُ أَحْضَرَ يُوسُفَ بْنَ يَعْقُوبَ الْقَاضِيَ وَ أَمَرَهُ أَنْ يَعْمَلَ الْحِيلَةَ فِي إِبْطَالِ مَا عَزَمَ الْمُعْتَضِدُ عَلَيْهِ
When the people had prayed the Friday Salat, they rushed to the booth in order to listen the reading out of the letter. But he did not read it. And it is said that Ubeydullah Bin Suleyman turned away from reading it, and Yusuf Bin Yaqoub the judge was present, and instructed him that he work out a means of invalidating what Al-Mo’tazid had determined upon.
فَمَضَى يُوسُفُ فَكَلَّمَ الْمُعْتَضِدَ فِي ذَلِكَ وَ قَالَ لَهُ إِنِّي أَخَافُ أَنْ تَضْطَرِبَ الْعَامَّةُ وَ يَكُونَ مِنْهَا عِنْدَ سَمَاعِهَا هَذَا الْكِتَابَ حَرَكَةٌ فَقَالَ إِنْ تَحَرَّكَتِ الْعَامَّةُ أَوْ نَطَقَتْ وَضَعْتُ السَّيْفَ فِيهَا
Yusuf went and spoke to Al-Mo’tazid regarding that and said to him, ‘I am afraid the general public would be restless and there would be a movement (rebellion) from it at the hearing of this letter’. He said, ‘If the general public have a movement or speak out, the sword would be placed therein’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا تَصْنَعُ بِالطَّالِبِيِّينَ الَّذِينَ يَخْرُجُونَ فِي كُلِّ نَاحِيَةٍ وَ يَمِيلُ إِلَيْهِمْ خَلْقٌ كَثِيرٌ لِقَرَابَتِهِمْ مِنْ رَسُولِ اللَّهِ وَ مَا فِي هَذَا الْكِتَابِ مِنْ إِطْرَائِهِمْ أَوْ كَمَا قَالَ وَ إِذَا سَمِعَ النَّاسُ هَذَا كَانُوا إِلَيْهِمْ أَمْيَلَ وَ كَانُوا هُمْ أَبْسَطَ أَلْسِنَةً وَ أَثْبَتَ حُجَّةً مِنْهُمُ الْيَوْمَ
He said, ‘O commander of the faithful! So, what will you do with students, the ones who are coming out in every area and a lot of people are inclining towards them, due to their kinship from Rasool-Allah-saww, and there is nothing in this letter of their compliments, or as is said, ‘And when the people hear this, I shall inclined towards them’, and they used to be of the extended tongues and proven arguments than they are today’.
فَأَمْسَكَ الْمُعْتَضِدُ فَلَمْ يَرُدَّ عَلَيْهِ جَوَاباً وَ لَمْ يَأْمُرْ بَعْدَ ذَلِكَ فِي الْكِتَابِ بِشَيْءٍ وَ كَانَ مِنْ جُمْلَةِ الْكِتَابِ بَعْدَ أَنْ قَدَّمَ حَمْدَ اللَّهِ وَ الثَّنَاءَ عَلَيْهِ وَ الصَّلَاةَ عَلَى رَسُولِهِ ص
Al-Mo’tazid withheld and did not respond any answer to him, and did not order with anything regarding the letter after that; and from a summary of the letter after the preceding with praise of Allah-azwj and extolling upon Him-azwj and the Salat upon His-azwj Rasool-saww: –
أَمَّا بَعْدُ فَقَدِ انْتَهَى إِلَى أَمِيرِ الْمُؤْمِنِينَ مَا عَلَيْهِ جَمَاعَةُ الْعَامَّةِ مِنْ شُبْهَةٍ قَدْ دَخَلَتْهُمْ فِي أَدْيَانِهِمْ وَ فَسَادٍ قَدْ لَحِقَهُمْ فِي مُعْتَقَدِهِمْ وَ عَصَبِيَّةٍ قَدْ غَلَبَتْ عَلَيْهَا أَهْوَاؤُهُمْ وَ نَطَقَتْ بِهَا أَلْسِنَتُهُمْ عَلَى غَيْرِ مَعْرِفَةٍ وَ لَا رَوِيَّةٍ
As for after, a group of the general public ended up to the commander of the faithful with what is upon him of the doubts which had entered them in their religion, and corruption they had face in their beliefs, and there is a group whose personal desires had overcome upon them, and their tongues are speaking with it upon without any understanding nor any report.
قَدْ قَلَّدُوا فِيهَا قَادَةَ الضَّلَالَةِ بِلَا بَيِّنَةٍ وَ لَا بَصِيرَةٍ وَ خَالَفُوا السُّنَنَ الْمُتَّبَعَةَ إِلَى الْأَهْوَاءِ الْمُبْتَدَعَةِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
They have emulated (done Taqleed of) the straying guides in it without any proof nor any insight, and they are opposing the emphasized Sunnah to the innovated whims. Allah-azwj Mighty and Majestic Said: And who is more straying than the one who follows his own whims without a Guidance from Allah? Surely Allah does not Guide the unjust people [28:50].
خُرُوجاً عَنِ الْجَمَاعَةِ وَ مُسَارَعَةً إِلَى الْفِتْنَةِ وَ إِيثَاراً لِلْفُرْقَةِ وَ تَشْتِيتاً لِلْكَلِمَةِ وَ إِظْهَاراً لِمُوَالاةِ مَنْ قَطَعَ اللَّهُ عَنْهُ الْمُوَالاةَ وَ بَتَرَ مِنْهُ الْعِصْمَةَ وَ أَخْرَجَهُ مِنَ الْمِلَّةِ وَ أَوْجَبَ عَلَيْهِ اللَّعْنَةَ
Being outside from the community and accelerating towards the Fitna, and in favour of the sectarianism, and scattering of the words, and manifesting the friendship of the one whom Allah-azwj had Severed the friendship from, and Severed the infallibility from him, and Expelled him from the nation, and Obligated the Curses upon him;
وَ تَعْظِيماً لِمَنْ صَغَّرَ اللَّهُ حَقَّهُ وَ أَوْهَنَ أَمْرَهُ وَ أَضْعَفَ رُكْنَهُ مِنْ بَنِي أُمَيَّةَ الشَّجَرَةِ الْمَلْعُونَةِ وَ مُخَالَفَةً لِمَنِ اسْتَنْقَذَهُمُ اللَّهُ بِهِ مِنَ الْهَلَكَةِ وَ أَسْبَغَ عَلَيْهِمْ بِهِ النِّعْمَةَ مِنْ أَهْلِ بَيْتِ الْبَرَكَةِ وَ الرَّحْمَةِ وَ اللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
And reverence to the one who Allah-azwj had Belittled his right, and Weakened his matter, and Weakened his corner from the clan of Umayya, the accursed three, and opposition to the one Allah-azwj had Saved by it from the destruction, and Conferred the Favours upon them, from the People-asws of the House of Blessings and Mercy, and Allah Specialises by His Mercy the one He so Desires to; and Allah is with the Mighty Grace [2:105].
فَأَعْظَمَ أَمِيرَ الْمُؤْمِنِينَ مَا انْتَهَى إِلَيْهِ مِنْ ذَلِكَ وَ رَأَى تَرْكَ إِنْكَارِهِ حَرَجاً عَلَيْهِ فِي الدِّينِ وَ فَسَاداً لِمَنْ قَلَّدَهُ اللَّهُ أَمْرَهُ مِنَ الْمُسْلِمِينَ وَ إِهْمَالًا لِمَا أَوْجَبَهُ اللَّهُ عَلَيْهِ مِنْ تَقْوِيمِ الْمُخَالِفِينَ وَ تَبْصِيرِ الْجَاهِلِينَ وَ إِقَامَةِ الْحُجَّةِ عَلَى الشَّاكِّينَ وَ بَسْطِ الْيَدِ عَنِ الْمُعَانِدِينَ
So, revere the commander of the faithful what has ended up to him from that, and he views the neglecting of his denial as a problem upon him in the religion, and corruption of the one whom Allah-azwj has Collared with his command from the Muslims, and carry of what Allah-azwj has Obligated upon him, from straightening the adversaries, and insight of the ignorant ones, and establishing the argument upon the doubters, and spreading the hand upon the obstinate ones.
وَ أَمِيرُ الْمُؤْمِنِينَ يُخْبِرُكُمْ مَعَاشِرَ الْمُسْلِمِينَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ ثَنَاؤُهُ لَمَّا ابْتَعَثَ مُحَمَّداً ص بِدِينِهِ وَ أَمَرَهُ أَنْ يَصْدَعَ بِأَمْرِهِ بَدَأَ بِأَهْلِهِ وَ عَشِيرَتِهِ فَدَعَاهُمْ إِلَى رَبِّهِ وَ أَنْذَرَهُمْ وَ بَشَّرَهُمْ وَ نَصَحَ لَهُمْ وَ أَرْشَدَهُمْ
And the commander of the faithful informs you, community of Muslims, that Allah-azwj Mighty and Majestic is His-azwj Praise, when He-azwj Sent Muhammad-saww with His-azwj Religion, he-saww proclaimed his-saww matter beginning with his-saww family and his-saww clan. He-saww called them to his-saww Lord-azwj and warned them, and gave them glad tidings, and advised to them, and guided them.
وَ كَانَ مَنِ اسْتَجَابَ لَهُ وَ صَدَّقَ قَوْلَهُ وَ اتَّبَعَ أَمْرَهُ نَفَرٌ يَسِيرٌ مِنْ بَنِي أَبِيهِ مِنْ بَيْنِ مُؤْمِنٍ بِمَا أَتَى بِهِ مِنْ رَبِّهِ وَ نَاصِرٍ لِكَلِمَتِهِ وَ إِنْ لَمْ يَتَّبِعْ دِينَهُ إِعْزَازاً لَهُ وَ إِشْفَاقاً عَلَيْهِ
And the one who had responded to him-saww and ratified his-saww words, and followed his-saww instructions, were a small number from the clan of his-saww father-as, from between the believers with what he-saww had come with from his-saww Lord-azwj, and helper to his-saww Word, and if he did not follow his-saww religion out of pride for it and compassion upon it.
فَمُؤْمِنُهُمْ مُجَاهِدٌ بِبَصِيرَتِهِ وَ كَافِرُهُمْ مُجَاهِدٌ بِنُصْرَتِهِ وَ حَمِيَّتِهِ يَدْفَعُونَ مَنْ نَابَذَهُ وَ يَقْهَرُونَ مَنْ عَابَهُ وَ عَانَدَهُ وَ يَتَوَثَّقُونَ لَهُ مِمَّنْ كَانَفَهُ وَ عَاضَدَهُ وَ يُبَايِعُونَ لَهُ
Their believer is a fighter with insight, and their disbeliever is a fighter with his help, and his-saww protectors were defending from it being discarded, and subjugated the ones who faulted it and were obstinate, and they were trusting him-saww from the ones who backed him-saww, and supported him-saww, and pledged to him-saww.
مَنْ سَمِحَ لَهُ بِنُصْرَتِهِ وَ يَتَجَسَّسُونَ أَخْبَارَ أَعْدَائِهِ وَ يَكِيدُونَ لَهُ بِظَهْرِ الْغَيْبِ كَمَا يَكِيدُونَ لَهُ بِرَأْيِ الْعَيْنِ حَتَّى بَلَغَ الْمَدَى وَ حَانَ وَقْتُ الِاهْتِدَاءِ فَدَخَلُوا فِي دِينِ اللَّهِ وَ طَاعَتِهِ وَ تَصْدِيقِ رَسُولِهِ وَ الْإِيمَانِ بِهِ بِأَثْبَتِ بَصِيرَةٍ وَ أَحْسَنِ هُدًى وَ رَغْبَةٍ
One who allows for him with helping him-saww, and investigates the news of his-saww enemies, and confirms for him-saww the unseen with the apparent, just as they were confirming for him-saww with the opinions of the spies until the term reached, and the time to be guided arrived, would be entering in the religion of Allah-azwj and His-azwj obedience, and ratification of His-azwj Rasool-saww, and the Eman with him-saww with firm insight and good guidance and desire.
فَجَعَلَهُمُ اللَّهُ أَهْلَ بَيْتِ الرَّحْمَةِ أَهْلَ بَيْتِهِ الَّذِينَ أَذْهَبَ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً مَعْدِنَ الْحِكْمَةِ وَ وَرَثَةَ النُّبُوَّةِ وَ مَوْضِعَ الْخِلَافَةِ
Allah-azwj Made them-asws People-asws of the Household of Mercy, People-asws of his-saww Household, those He-azwj Kept away from them-asws the uncleanness and Purified them-asws with a purification, mine of wisdom, and inheritors of the Prophet-hood, and place of the caliphate.
أَوْجَبَ اللَّهُ لَهُمُ الْفَضِيلَةَ وَ أَلْزَمَ الْعِبَادَ لَهُمُ الطَّاعَةَ وَ كَانَ مِمَّنْ عَانَدَهُ وَ كَذَّبَهُ وَ حَارَبَهُ مِنْ عَشِيرَتِهِ الْعَدَدُ الْكَثِيرُ وَ السَّوَادُ الْأَعْظَمُ يَتَلَقَّوْنَهُ بِالضَّرَرِ وَ التَّثْرِيبِ وَ يَقْصِدُونَهُ بِالْأَذَى وَ التَّخْوِيفِ وَ يُنَابِذُونَهُ بِالْعَدَاوَةِ وَ يَنْصِبُونَ لَهُ الْمُحَارَبَةَ وَ يَصُدُّونَ عَنْ قَصْدِهِ وَ يَنَالُونَ بِالتَّعْذِيبِ مَنِ اتَّبَعَهُ
Allah-azwj Obligated the Mercy for them-asws, and the Necessitated the obedience of the servants for them-asws, and from the ones from his-saww clan who were inimical to him-saww, and belied him-saww, and battled him-saww, was a numerous number and the large multitude. They (clan of Umayya) were making him-saww face the harm and the vandalism, and they were aiming to him-saww with the harm and intimidation, and rejecting him-saww with the enmity, and were establishing the wars to him-asws, and blocking from his-saww purpose and were giving him-saww with tormenting the ones who followed him-asws.
وَ كَانَ أَشَدُّهُمْ فِي ذَلِكَ عَدَاوَةً وَ أَعْظَمُهُمْ لَهُ مُخَالَفَةً أَوَّلَهُمْ فِي كُلِّ حَرْبٍ وَ مُنَاصَبَةٍ وَ رَأْسَهُمْ فِي كُلِّ إِجْلَابٍ وَ فِتْنَةٍ لَا تُرْفَعُ عَنِ الْإِسْلَامِ رَايَةٌ إِلَّا كَانَ صَاحِبُهَا وَ قَائِدُهَا وَ رَئِيسُهَا أَبَا سُفْيَانَ بْنَ حَرْبٍ صَاحِبَ أُحُدٍ وَ الْخَنْدَقِ وَ غَيْرِهِمَا
And the most severe of them in that of enmity, and the biggest of them in opposition to him-saww, the first of them in every war and hostility, and their chief in every confrontation and Fitna, nor raising a flag from Al-Islam except he was its master, and its guide, and its chief – Abu Sufyan Bin Harb, in charge of (battles of) Ohad, and Al-Khandaq and other.
وَ أَشْيَاعَهُ مِنْ بَنِي أُمَيَّةَ الْمَلْعُونِينَ فِي كِتَابِ اللَّهِ ثُمَّ الْمَلْعُونِينَ عَلَى لِسَانِ رَسُولِ اللَّهِ ص فِي مَوَاطِنَ عِدَّةٍ لِسَابِقِ عِلْمِ اللَّهِ فِيهِمْ وَ مَاضِي حُكْمِهِ فِي أَمْرِهِمْ وَ كُفْرِهِمْ وَ نِفَاقِهِمْ
And his loyalists from the clan of Umayya are the Accursed in the Book of Allah-azwj, then accursed upon the tongue of Rasool-Allah-saww in a number of places due to the Preceding Knowledge of Allah-azwj regarding them, and His-azwj past Wisdom regarding their matters, and their Kufr, and their hypocrisy.
فَلَمْ يَزَلْ لَعَنَهُ اللَّهُ يُحَارِبُ مُجَاهِداً وَ يُدَافِعُ مُكَايِداً وَ يَجْلِبُ مُنَابِذاً حَتَّى قَهَرَهُ السَّيْفُ وَ عَلَا أَمْرُ اللَّهِ وَ هُمْ كارِهُونَ فَتَعَوَّذَ بِالْإِسْلَامِ غَيْرَ مَنْطُوٍّ عَلَيْهِ وَ أَسَرَّ الْكُفْرَ غَيْرَ مُقْلِعٍ عَنْهُ فَقَبِلَهُ وَ قَبِلَ وُلْدُهُ عَلَى عِلْمٍ مِنْهُ بِحَالِهِ وَ حَالِهِمْ
Allah-azwj did not Cease to Curse him, Warring the fighters, and Defending the plots, and Drawing together the disconnected, until the sword subdued him and the Command of Allah-azwj was High and they were disliking it. So, he (Abu Sufyan Bin Harb) took refuge with Al-Islam without any understanding of it, and he kept the Kufr a secret, not detaching from it. His children accepted it upon knowledge from him, with his state and their state.
ثُمَّ أَنْزَلَ اللَّهُ تَعَالَى كِتَاباً فِيمَا أَنْزَلَهُ عَلَى رَسُولِهِ يَذْكُرُ فِيهِ شَأْنَهُمْ وَ هُوَ قَوْلُهُ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَ لَا خِلَافَ بَيْنَ أَحَدٍ أَنَّهُ تَبَارَكَ وَ تَعَالَى أَرَادَ بِهَا بَنِي أُمَيَّةَ وَ مِمَّا وَرَدَ مِنْ ذَلِكَ فِي السُّنَّةِ
Then Allah-azwj the Exalted Sent down a Book regarding what He-azwj Revealed unto His-azwj Rasool-saww, Mentioning their concerns in it, and it is His-azwj Word: and the Accursed tree in the Quran; [17:60]; and there is no differing between anyone that He-azwj, Blessed and Exalted Intended the clan of Umayya with it, and from what has been referred in the Sunnah from that.
وَ رَوَاهُ ثِقَاتُ الْأُمَّةِ قَوْلُ رَسُولِ اللَّهِ ص فِيهِ وَ قَدْ رَآهُ مُقْبِلًا عَلَى حِمَارٍ وَ مُعَاوِيَةُ يَقُودُهُ وَ يَزِيدُ يَسُوقُهُ لَعَنَ اللَّهُ الرَّاكِبَ وَ الْقَائِدَ وَ السَّائِقَ
And reported by the reliable ones of the community, the words of Rasool-Allah-saww regarding him, and he-saww had seen him upon a donkey, and Muawiya was guiding it, and Yazeed-la, may Allah-azwj was ushering it: ‘May Allah-azwj Curse the rider, and the guide and the usher’.
وَ مِنْهُ مَا رَوَتْهُ الرُّوَاةُ عَنْهُ مِنْ قَوْلِهِ يَوْمَ بَيْعَةِ عُثْمَانَ تَلَقَّفُوهَا يَا بَنِي عَبْدِ شَمْسٍ تَلَقُّفَ الْكُرَةِ فَوَ اللَّهِ مَا مِنْ جَنَّةٍ وَ لَا نَارٍ وَ هَذَا كُفْرٌ صِرَاحٌ يَلْحَقُهُ اللَّعْنَةُ مِنَ اللَّهِ كَمَا لَحِقَتِ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرائِيلَ عَلى لِسانِ داوُدَ وَ عِيسَى ابْنِ مَرْيَمَ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ
And from it is what the reporters have reported about him, from his words on the day of allegiance of Usman, ‘Catch it, O clan of Abd Shams, catching of the ball, for by Allah-azwj, there neither any Paradise nor any Fire’. And this is clear Kufr, deserving him the Curse from Allah-azwj just as was attached: Cursed were those who committed Kufr from the Children of Israel, upon the tongue of Dawood and Isa Bin Maryam. That was due to their disobedience and they were exceeding [5:78].
وَ مِنْهُ مَا يُرْوَى مِنْ وُقُوفِهِ عَلَى ثَنِيَّةِ أُحُدٍ بَعْدَ ذَهَابِ بَصَرِهِ وَ قَوْلِهِ لِقَائِدِهِ هُنَالِكَ دَمَيْنَا مُحَمَّداً وَ قَتَلْنَا أَصْحَابَهُ
And from it is what is reported of his pausing upon a hill of Ohad after the loss of his sight, and his words to his guide, ‘Over here we made Muhammad-saww bleed, and we killed his-saww companions’.
وَ مِنْهَا الْكَلِمَةُ الَّتِي قَالَهَا لِلْعَبَّاسِ قَبْلَ الْفَتْحِ وَ قَدْ عُرِضَتْ عَلَيْهِ الْجُنُودُ لَقَدْ أَصْبَحَ مُلْكُ ابْنِ أَخِيكَ عَظِيماً فَقَالَ لَهُ الْعَبَّاسُ وَيْحَكَ إِنَّهُ لَيْسَ بِمُلْكٍ إِنَّهَا النُّبُوَّةُ
And from these is a phrase which he had said to Al-Abbas before the conquest (of Makkah), and the armies had been presented to him, ‘The son-saww of your brother-as has become a great king’. Al-Abbas said to him, ‘Woe be unto you! It isn’t kingship, it is the Prophet-hood’.
وَ مِنْهُ قَوْلُهُ يَوْمَ الْفَتْحِ وَ قَدْ رَأَى بِلَالًا عَلَى ظَهْرِ الْكَعْبَةِ يُؤَذِّنُ وَ يَقُولُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص لَقَدْ أَسْعَدَ اللَّهُ عُتْبَةَ بْنَ رَبِيعَةَ إِذْ لَمْ يَشْهَدْ هَذَا الْمَشْهَدَ
And from it are his words on the day of the conquest (of Makkah), and he had seen Bilal upon the back (roof) of the Kabah proclaiming Azaan and he was saying, ‘I testify that Muhammad-saww is Rasool-Allah-saww’, ‘Allah-azwj has Made Utba Bin Rabie fortunate when he didn’t (have to) testify this testimony’.
وَ مِنْهَا الرُّؤْيَا الَّتِي رَآهَا رَسُولُ اللَّهِ ص فَوَجَمَ لَهَا قَالُوا فَمَا رُئِيَ بَعْدَهَا ضَاحِكاً رَأَى نَفَراً مِنْ بَنِي أُمَيَّةَ يَنْزُونَ عَلَى مِنْبَرِهِ نَزْوَ الْقِرَدَةِ
And from it is the dream which Rasool-Allah-saww had seen and was surprised at it. They said he-saww was not seen smiling after it. He-saww saw a number from the clan of Umayya were jumping around upon his-saww pulpit, jumping of the monkeys.
وَ مِنْهَا طَرْدُ رَسُولِ اللَّهِ ص الْحَكَمَ بْنَ أَبِي الْعَاصِ لِمُحَاكَاتِهِ إِيَّاهُ فِي مِشْيَتِهِ وَ أَلْحَقَهُ اللَّهُ بِدَعْوَةِ رَسُولِ اللَّهِ ص آفَةً بَاقِيَةً حِينَ الْتَفَتَ إِلَيْهِ فَرَآهُ يَتَخَلَّجُ يَحْكِيهِ فَقَالَ كُنْ كَمَا أَنْتَ فَبَقِيَ عَلَى ذَلِكَ سَائِرَ عُمُرِهِ
And from it is the exiling by Rasool-Allah-saww of Al-Hakam Bin Abu Al-Aas due to his mimicking him-saww in his-saww walk, and Allah-azwj, due to a supplication of Rasool-Allah-saww Cast a lasting scourge. When he-saww turned to him, saw his legs trembling. He-saww said: ‘Be as you were!’ So, he remained upon that for the rest of his life.
هَذَا إِلَى مَا كَانَ مِنْ مَرْوَانَ ابْنِهِ وَ افْتِتَاحِهِ أَوَّلَ فِتْنَةٍ كَانَتْ فِي الْإِسْلَامِ وَ احْتِقَابِهِ كُلَّ دَمٍ حَرَامٍ سُفِكَ فِيهَا أَوْ أُرِيقَ بَعْدَهَا
This (was) up to what happened from his son Marwan and his beginning the first Fitna which happened in Al-Islam and his involvement in every prohibited blood spilt during it, or spilt after it.
وَ مِنْهَا مَا أَنْزَلَ اللَّهُ تَعَالَى عَلَى نَبِيِّهِ ص لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ قَالُوا مُلْكُ بَنِي أُمَيَّةَ
And from it is what Allah-azwj the Exalted Revealed unto His-azwj Prophet-saww: The Night of Pre-determination is better than a thousand months [97:3]. They said, ‘Kingdom of the clan of Umayya’.
وَ مِنْهَا أَنَّ رَسُولَ اللَّهِ ص دَعَا مُعَاوِيَةَ لِيَكْتُبَ بَيْنَ يَدَيْهِ فَدَافَعَ بِأَمْرِهِ وَ اعْتَلَّ بِطَعَامِهِ فَقَالَ ص لَا أَشْبَعَ اللَّهُ بَطْنَهُ فَبَقِيَ لَا يَشْبَعُ وَ يَقُولُ وَ اللَّهِ مَا أَتْرُكُ الطَّعَامَ شِبَعاً وَ لَكِنْ إِعْيَاءً
And from it is that Rasool-Allah-saww called Muawiya for him to write in front of him-saww. But he repelled his-saww instructions and postponed due to his meal. He-saww said: ‘May Allah-azwj not Satiate his belly’. So, he remained not being satiated, and he was saying, ‘I have not left any meal satiated, but I was tired’.
وَ مِنْهَا أَنَّ رَسُولَ اللَّهِ ص قَالَ يَطْلُعُ مِنْ هَذَا الْفَجِّ رَجُلٌ مِنْ أُمَّتِي يَحْشُرُ عَلَى غَيْرِ مِلَّتِي فَطَلَعَ مُعَاوِيَةُ
And from it is that Rasool-Allah-saww said: ‘There will emerge from this mountain pass, a man from the clan of Umayya. He will be resurrected upon other than my-saww nation (religion)’, and Muawiya emerged.
وَ مِنْهَا أَنَّ رَسُولَ اللَّهِ ص قَالَ إِذَا رَأَيْتُمْ مُعَاوِيَةَ عَلَى مِنْبَرِي فَاقْتُلُوهُ
And from it is that Rasool-Allah-saww said: ‘When you see Muawiya upon my-saww pulpit, then kill him’.
وَ مِنْهَا الْحَدِيثُ الْمَشْهُورُ الْمَرْفُوعُ أَنَّهُ ص قَالَ إِنَّ مُعَاوِيَةَ فِي تَابُوتٍ مِنْ نَارٍ فِي أَسْفَلِ دَرْكٍ مِنْ جَهَنَّمَ يُنَادِي يَا حَنَّانُ يَا مَنَّانُ فَيُقَالُ لَهُ آلْآنَ وَ قَدْ عَصَيْتَ قَبْلُ وَ كُنْتَ مِنَ الْمُفْسِدِينَ
And from it is the famous Hadeeth raised that he-saww said: ‘Muawiya would be in a coffin of fire in the lowest level of Hell. He would call out, ‘O Kind, O Bestower!’ It will be said to him, ‘Now! And you had disobeyed before and you were from the corrupters! [10:91]’.
وَ مِنْهَا انْتِزَاؤُهُ بِالْمُحَارَبَةِ لِأَفْضَلِ الْمُسْلِمِينَ فِي الْإِسْلَامِ مَكَاناً وَ أَقْدَمِهِمْ إِلَيْهِ سَبْقاً وَ أَحْسَنِهِمْ فِيهِ أَثَراً وَ ذِكْراً عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ يُنَازِعُهُ حَقَّهُ بِبَاطِلِهِ وَ يُجَاهِدُ أَنْصَارَهُ بِضُلَّالِهِ وَ أَعْوَانِهِ
And from it is his destruction with the wars against the Muslims of best position in Al-Islam, and their first ones to be in precedence, and of the best impact in it, and his (Muawiya’s) mentioning Ali-asws Bin Abu Talib-asws with falsehood, snatching away his-asws rights, and his (Muawiya) fighting his-asws helpers by his (Muawiya’s) straying ones and his (Muawiya’s) supporters.
وَ يُحَاوِلُ مَا لَمْ يَزَلْ هُوَ وَ أَبُوهُ يُحَاوِلَانِهِ مِنْ إِطْفَاءِ نُورِ اللَّهِ وَ جُحُودِ دِينِهِ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَ لَوْ كَرِهَ الْكافِرُونَ يَسْتَهْوِي أَهْلَ الْجَهَالَةِ وَ يُمَوِّهُ لِأَهْلِ الْغَبَاوَةِ بِمَكْرِهِ وَ بَغْيِهِ الذين [اللَّذَيْنِ] قَدَّمَ رَسُولُ اللَّهِ ص الْخَبَرَ عَنْهُمَا
And his (Muawiya’s) trying what he and his father (Abu Sufyan) did not cease to try to extinguish the Noor of Allah-azwj and rejecting His-azwj religion: and Allah Refused except that He would Complete His Light, and even though the Kafirs dislike it [9:32]. He (Muawiya’s) attracted the people of ignorance, and camouflaged the people of stupidity by his plotting, and his rebelling against those Rasool-Allah-saww had Sent forward, the news about them both.
فَقَالَ لِعَمَّارِ بْنِ يَاسِرٍ تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ تَدْعُوهُمْ إِلَى الْجَنَّةِ وَ يَدْعُونَكَ إِلَى النَّارِ مُؤْثِراً لِلْعَاجِلَةِ كَافِراً بِالْآجِلَةِ خَارِجاً مِنْ طَرِيقَةِ الْإِسْلَامِ مُسْتَحِلًّا لِلدَّمِ الْحَرَامِ حَتَّى سُفِكَ فِي فِتْنَتِهِ وَ عَلَى سَبِيلِ غَوَايَتِهِ وَ ضَلَالَتِهِ دِمَاءٌ مَا لَا يُحْصَى عَدَدُهُ مِنْ خِيَارِ الْمُسْلِمِينَ الذَّابِّينَ عَنْ دِينِ اللَّهِ وَ النَّاصِرِينَ لِحَقِّهِ مُجَاهِداً فِي عَدَاوَةِ اللَّهِ مُجْتَهِداً فِي أَنْ يُعْصَى اللَّهُ
He-saww had said to Ammar Bin Yasser-ra: ‘The rebel group would kill you-ra. You-ra will be calling them to the Paradise and they would be calling you-ra to the Fire’. He (Muawiya) was the one who preferred the immediate, disbeliever with the future, outside from the path of Al-Islam, permitted the prohibited blood, to the extent that such blood was spilt during his Fitna and upon the way of his deviation and his straying, what its number cannot be counted, of the good Muslims, the defenders of the religion of Allah-azwj and the helpers to His-azwj Rights, fighters against the enmity to Allah-azwj, struggling (to fight) in Allah-azwj is disobeyed.
فَلَا يُطَاعَ وَ تَبْطُلَ أَحْكَامُهُ فَلَا تُقَامَ وَ يُخَالَفَ دِينُهُ فَلَا يُدَانَ وَ أَنْ تَعْلُوَ كَلِمَةُ الضَّلَالِ وَ تَرْتَفِعَ دَعْوَةُ الْبَاطِلِ وَ كَلِمَةُ اللَّهِ هِيَ الْعُلْيا وَ دِينُهُ الْمَنْصُورُ وَ حُكْمُهُ النَّافِذُ وَ أَمْرُهُ الْغَالِبُ وَ كَيْدُ مَنْ عَادَاهُ وَ حَادَّهُ الْمَغْلُوبُ الدَّاحِضُ
He did not obey, and invalidation His-azwj Judgments, and did not establish (them), and opposed His-azwj religion and did not become religion, and he raised the word of straying and raised the call of falsehood, and the Word of Allah, it is the Exalted [9:40], and His-azwj religion is Helped, and His-azwj Judgments would be implemented, and His-azwj Command shall overcome, and the plots of the one inimical to Him-azwj and was an apostate would be overcome refuted.
حَتَّى احْتَمَلَ أَوْزَارَ تِلْكَ الْحُرُوبِ وَ مَا اتَّبَعَهَا وَ تَطَوَّقَ تِلْكَ الدِّمَاءَ وَ مَا سُفِكَ بَعْدَهَا وَ سَنَّ سُنَنَ الْفَسَادِ الَّتِي عَلَيْهِ إِثْمُهَا وَ إِثْمُ مَنْ عَمِلَ بِهَا وَ أَبَاحَ الْمَحَارِمَ لِمَنِ ارْتَكَبَهَا وَ مَنَعَ الْحُقُوقَ أَهْلَهَا وَ غَرَّتْهُ الْآمَالُ وَ اسْتَدْرَجَهُ الْإِمْهَالُ
To the extent that he will carry the burdens of those wards and what followed-on from these, and be collared with those bloods and whatever was spilt after it, and years and years of mischief which upon him is its sin and the sin of the ones who worked with it, and legalised the prohibitions for the ones who indulged in it, and prevented the rights of its people, and hopes enticed him and the respite (caused the destruction) to encroach upon him.
وَ كَانَ مِمَّا أَوْجَبَ اللَّهُ عَلَيْهِ بِهِ اللَّعْنَةَ قَتْلُهُ مَنْ قَتَلَ صَبْراً مِنْ خِيَارِ الصَّحَابَةِ وَ التَّابِعِينَ وَ أَهْلِ الْفَضْلِ وَ الدِّينِ مِثْلِ عَمْرِو بْنِ الْحَمِقِ الْخُزَاعِيِّ وَ حُجْرِ بْنِ عَدِيٍّ الْكِنْدِيِّ فِيمَنْ قَتَلَ مِنْ أَمْثَالِهِمْ عَلَى أَنْ يَكُونَ لَهُ الْعِزَّةُ وَ الْمُلْكُ وَ الْغَلَبَةُ
And from what due to which Allah-azwj has Obligated the Curses to be upon him (Muawiya) is his killing the ones killed in combat, from the good companions and the Tabi’een, and the people of merit and religion, for example Amro Bin Al-Himaq Al-Kuzaie, and Hujr Bin Aday Al-Kindy, among the ones killed from their like, upon that there happened to be the honour and the kingdom and the overcoming for him.
ثُمَّ ادَّعَاؤُهُ زِيَادَ بْنَ سُمَيَّةَ أَخاً وَ نِسْبَتُهُ إِيَّاهُ إِلَى أَبِيهِ وَ اللَّهُ تَعَالَى يَقُولُ ادْعُوهُمْ لِآبائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ وَ رَسُولُهُ يَقُولُ مَلْعُونٌ مَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ أَوِ انْتَمَى إِلَى غَيْرِ مَوَالِيهِ:
Then his claiming Ziyad Bin Sumayya as brother and attributing him to his father, and Allah-azwj the Exalted is Saying: Assert them to their fathers, this is more equitable in the Presence of Allah. [33:5]. And His-azwj Rasool-saww said: ‘Accursed is the one who claims to other than his father or belongs to other than his master’.
وَ قَالَ الْوَلَدُ لِلْفِرَاشِ وَ لِلْعَاهِرِ الْحَجَرُ فَخَالَفَ حُكْمَ اللَّهِ تَعَالَى وَ رَسُولِهِ جِهَاراً وَ جَعَلَ الْوَلَدَ لِغَيْرِ الْفِرَاشِ وَ الْحَجَرَ لِغَيْرِ الْعَاهِرِ
And he-saww said: ‘The child is for the bed, and for the adulterer is the stone’. He opposed the Judgment of Allah-azwj and His-azwj Rasool-saww openly, and made the child to be for other than the bed, and (Muawiya made) the stone to be for other than the adulterer.
فَأَحَلَّ بِهَذِهِ الدَّعْوَةِ مِنْ مَحَارِمِ اللَّهِ وَ رَسُولِهِ فِي أُمِّ حَبِيبَةَ أُمِّ الْمُؤْمِنِينَ وَ فِي غَيْرِهَا مِنَ النِّسَاءِ مِنْ شُعُورٍ وَ وُجُوهٍ قَدْ حَرَّمَهَا اللَّهُ وَ أَثْبَتَ بِهَا مِنْ قُرْبِيٍّ قَدْ أَبْعَدَهَا اللَّهُ مَا لَمْ يَدْخُلِ الدِّينَ خَلَلٌ مِثْلُهُ وَ لَمْ يَنَلِ الْإِسْلَامُ تَبْدِيلًا يُشْبِهُهُ
Thus, he (Muawiya) permitting with this claim from the prohibitions of Allah-azwj and His-azwj Rasool-saww regarding Umm Habeeba, mother of the believers, and regarding other from the women, from the seniority and the faces Allah-azwj had Prohibited, and affirmed with it more nearness what Allah-azwj had Distanced, what nothing the like of it had entered religion, and has afflicted Al-Islam with any replacement resembling it.
وَ مِنْ ذَلِكَ إِيثَارُهُ لِخِلَافَةِ اللَّهِ عَلَى عِبَادِهِ ابْنَهُ يَزِيدَ السِّكِّيرَ الْخِمِّيرَ صَاحِبَ الدِّيَكَةِ وَ الْفُهُودِ وَ الْقِرَدَةِ وَ أَخْذُ الْبَيْعَةِ لَهُ عَلَى خِيَارِ الْمُسْلِمِينَ بِالْقَهْرِ وَ السَّطْوَةِ وَ التَّوَعُّدِ وَ الْإِخَافَةِ وَ التَّهْدِيدِ وَ الرَّهْبَةِ وَ هُوَ يَعْلَمُ سَفَهَهُ وَ يَطَّلِعُ عَلَى رَهْقِهِ وَ خُبْثِهِ وَ يُعَايِنُ سَكَرَاتِهِ وَ فَعَلَاتِهِ وَ فُجُورَهُ وَ كُفْرَهُ
And from that is his preferring his-la for the caliphate of Allah-azwj, upon His-azwj servants, Yazeed-la the drinker of the wine, owner of the roosters and the cheetahs, and the monkeys; and he took the allegiance for him-la upon the good Muslims with the force, and the clout, and the promises, and the frightening, and the threatening, and the intimidation, and he knew of his-la foolishness, had been notified upon his-la stupidity, and his-la wickedness, and had witnessed his-la getting intoxicated, and his-la deeds and his-la debauchery, and his-la Kufr.
فَلَمَّا تَمَكَّنَ قَاتَلَهُ اللَّهُ فِيمَا تَمَكَّنَ مِنْهُ طَلَبَ بِثَأْرَاتِ الْمُشْرِكِينَ وَ طَوَائِلِهِمْ عِنْدَ الْمُسْلِمِينَ فَأَوْقَعَ بِأَهْلِ الْمَدِينَةِ فِي وَقْعَةِ الْحَرَّةِ الْوَقْعَةَ الَّتِي لَمْ يَكُنْ فِي الْإِسْلَامِ أَشْنَعُ مِنْهَا وَ لَا أَفْحَشُ فَشَفَى عِنْدَ نَفْسِهِ غَلِيلَهُ وَ ظَنَّ أَنَّهُ قَدِ انْتَقَمَ مِنْ أَوْلِيَاءِ اللَّهِ وَ بَلَغَ الثَّأْرَ لِأَعْدَاءِ اللَّهِ
When it was possible, Allah-azwj Fought him-la, enabling from him seeking with the retaliation of the Polytheists and their arrogance in the presence of the Muslims. There occurred with the people of Al-Medina in the event of Al-Harrah which, there had not happened in Al-Islam any event more hideous than it nor any more immoral. He-la healed himself-la and thought that he had taken revenge from the friends of Allah-azwj, and had delivered the retaliation to the enemies of Allah-azwj.
فَقَالَ مُجَاهِراً بِكُفْرِهِ وَ مُظْهِراً لِشِرْكِهِ
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Mujahid Said of his Kufr (Yazeed) and manifestation of his Shirk (a couplet), ‘If only my elders at Badr had witnesses the panic of Al-Khazrah (tribe) from the falling of the spears’.
قَوْلَ مَنْ لَا يَرْجِعُ إِلَى اللَّهِ وَ لَا إِلَى دِينِهِ وَ لَا إِلَى كِتَابِهِ وَ لَا إِلَى رَسُولِهِ وَ لَا يُؤْمِنُ بِاللَّهِ وَ بِمَا جَاءَ مِنْ عِنْدِهِ ثُمَّ مِنْ أَغْلَظِ مَا انْتَهَكَ وَ أَعْظَمِ مَا اجْتَرَمَ سَفْكُهُ دَمَ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا مَعَ مَوقِعِهِ مِنْ رَسُولِ اللَّهِ ص وَ مَكَانِهِ وَ مَنْزِلَتِهِ مِنَ الدِّينِ وَ الْفَضْلِ وَ الشَّهَادَةِ لَهُ وَ لِأَخِيهِ بِسِيَادَةِ شَبَابِ أَهْلِ الْجَنَّةِ
Words of one who will not be returning to Allah-azwj, nor to His-azwj religion, nor to His-azwj Book, nor to His-azwj Rasool-saww, nor believing in Allah-azwj, and in what came from His-azwj Presence. Then, from the most abominable of what he-la violated and the most grievous of what crime he-la committed what his-la shedding the blood of Al-Husayn-asws Bin Ali-asws, (considering) his-asws place from Rasool-Allah-saww, and his-asws position, and his-asws status from the religion, and the merits, and the martyrdom for him-asws, and for his-asws brother, two chiefs of the people of Paradise.
اجْتِرَاءً عَلَى اللَّهِ وَ كُفْراً بِدِينِهِ وَ عَدَاوَةً لِرَسُولِهِ وَ مُجَاهَرَةً لِعِتْرَتِهِ وَ اسْتِهَانَةً لِحُرْمَتِهِ كَأَنَّمَا يَقْتُلُ لَعَنَهُ اللَّهُ قَوْماً مِنْ كَفَرَةِ التُّرْكِ وَ الدَّيْلَمِ لَا يَخَافُ مِنَ اللَّهِ نَقِمَةً وَ لَا يُرَاقِبُ مِنْهُ سَطْوَةً
His-la audacity upon Allah-azwj and disbelief with His-azwj religion, and enmity to His-azwj Rasool-saww, and openly to his-saww family-asws, and underestimating his-saww sanctity. As if he-la, may Allah-azwj Curse him-la, had killed a people from the Kafirs of Turkey and Al-Daylam. Neither fearing any scourge from Allah-azwj nor watching out of any Authority from Him-azwj.
فَبَتَرَ اللَّهُ عُمُرَهُ وَ اجْتَثَّ أَصْلَهُ وَ فَرْعَهُ وَ سَلَبَهُ مَا تَحْتَ يَدِهِ وَ أَعَدَّ لَهُ مِنْ عَذَابِهِ وَ عُقُوبَتِهِ مَا اسْتَحَقَّهُ مِنَ اللَّهِ بِمَعْصِيَتِهِ
Allah-azwj Cut-off his-la age and Uprooted his-la ancestry, and his-la family tree branches, and Confiscated whatever was under his-la hand, and Prepared for him-asws, from His-azwj Punishments and Torments what he-la is deserving from Allah-azwj due to his-la disobedience.
هَذَا إِلَى مَا كَانَ مِنْ بَنِي مَرْوَانَ مِنْ تَبْدِيلِ كِتَابِ اللَّهِ وَ تَعْطِيلِ أَحْكَامِ اللَّهِ وَ اتِّخَاذِ مَالِ اللَّهِ بَيْنَهُمْ دُوَلًا وَ هَدْمِ بَيْتِ اللَّهِ وَ اسْتِحْلَالِ حَرَامِهِ وَ نَصْبِهِمُ الْمَجَانِيقَ عَلَيْهِ وَ رَمْيِهِمْ بِالنِّيرَانِ إِلَيْهِ لَا يَأْلُونَ إِحْرَاقاً وَ إِخْرَاباً
This (was so) until what happened from the clan of Marwan, from the replacement of the Book of Allah-azwj and suspension of the Judgment of Allah-azwj, and taking the wealth of Allah-azwj between them as their state (personal money), and demolishing the House of Allah-azwj (Kabah), and permitting His-azwj Prohibitions, and installing catapults upon it, and their shooting the fires at it, not sparing any efforts in burning and ruining (Kabah).
وَ لِمَا حَرَّمَ اللَّهُ مِنْهُ اسْتِبَاحَةً وَ انْتِهَاكاً وَ لِمَنْ لَجَأَ إِلَيْهِ قَتْلًا وَ تَنْكِيلًا وَ لِمَنْ آمَنَهُ اللَّهُ بِهِ إِخَافَةً وَ تَشْرِيداً حَتَّى إِذَا حَقَّتْ عَلَيْهِمْ كَلِمَةُ الْعَذَابِ وَ اسْتَحَقُّوا مِنَ اللَّهِ الِانْتِقَامَ وَ مَلَئُوا الْأَرْضَ بِالْجَوْرِ وَ الْعُدْوَانِ وَ عَمُّوا عِبَادَ اللَّهِ بِالظُّلْمِ وَ الِاقْتِسَارِ وَ حَلَّتْ عَلَيْهِمُ السَّخَطُ وَ نَزَلَتْ بِهِمْ مِنَ اللَّهِ السَّطْوَةُ
And whatever Allah-azwj had Prohibited from it, they (clan of Marwan) legalised and violated, and the one who sheltered to it was killed and assaulted, and the one whom Allah-azwj had Granted Security at it, was frightened and displaced, until when the word of punishment became deserving upon them and they were deserving of the revenge from Allah-azwj, and they had filled the land with the tyranny and the aggression, and deliberated the servants of Allah-azwj with the injustices and the restrictions, the Wrath was released upon them, and the Punishment befell with them from Allah-azwj.
أَتَاحَ اللَّهُ لَهُمْ مِنْ عِتْرَةِ نَبِيِّهِ وَ أَهْلِ وِرَاثَتِهِ وَ مَنِ اسْتَخْلَصَهُ مِنْهُمْ لِخِلَافَتِهِ مِثْلَ مَا أَتَاحَ مِنْ أَسْلَافِهِمُ الْمُؤْمِنِينَ وَ آبَائِهِمُ الْمُجَاهِدِينَ لِأَوَائِلِهِمُ الْكَافِرِينَ فَسَفَكَ اللَّهُ دِمَاءَهُمْ مُرْتَدِّينَ كَمَا سَفَكَ بِآبَائِهِمْ دِمَاءَ آبَائِهِمْ مُشْرِكِينَ وَ قَطَعَ اللَّهُ دَابِرَ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
Allah-azwj Ordained for them from the family of His-azwj Prophet-saww, and the people-asws of his-saww inheritance, and the ones-asws from them purely for His-azwj Caliphate, similar to what He-azwj had Ordained from their-asws ancestors and their-asws forefathers, the fighters to their enemies, the Kafirs. Allah-azwj Shed their blood as renegades just as He-azwj had Shed the blood of their forefathers, the Polytheists, and Allah-azwj Cut off the tails of the unjust ones, and The Praise is for Allah the Lord of the Worlds [1:2].
يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ إِنَّمَا أَمَرَ لِيُطَاعَ وَ مَثَّلَ لِيُتَمَثَّلَ وَ حَكَمَ لِيُفْعَلَ قَالَ سُبْحَانَهُ إِنَّ اللَّهَ لَعَنَ الْكافِرِينَ وَ أَعَدَّ لَهُمْ سَعِيراً وَ قَالَ أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ فَالْعَنُوا أَيُّهَا النَّاسُ مَنْ لَعَنَهُ اللَّهُ وَ رَسُولُهُ وَ فَارِقُوا مَنْ لَا تَنَالُونَ الْقُرْبَةَ مِنَ اللَّهِ إِلَّا بِمُفَارَقَتِهِ
O you people! But rather Allah-azwj has Commanded to be obeyed, and Struck examples for these to be followed, and Judged for it to be acted upon. The Glorious Said: Surely, Allah has Cursed the Kafirs and Prepared for them a Blazing Fire [33:64]; and Said: those Allah will Curse them, and the cursing ones will curse them (too) [2:159]. So, curse them, O people, the one whom Allah-azwj and His-azwj Rasool-saww have cursed, and separate from the one who are not achieving the nearness from Allah-azwj only separation from Him-azwj.
اللَّهُمَّ الْعَنْ أَبَا سُفْيَانَ بْنَ أُمَيَّةَ وَ مُعَاوِيَةَ ابْنَهُ وَ يَزِيدَ بْنَ مُعَاوِيَةَ وَ مَرْوَانَ بْنَ الْحَكَمِ وَ وُلْدَهُ وَ وُلْدَ وُلْدِهِ اللَّهُمَّ الْعَنْ أَئِمَّةَ الْكُفْرِ وَ قَادَةَ الضَّلَالِ وَ أَعْدَاءَ الدِّينِ وَ مُجَاهِدِي الرَّسُولِ وَ مُعَطِّلِي الْأَحْكَامِ وَ مُبَدِّلِي الْكِتَابِ وَ مُنْتَهِكِي الدَّمِ الْحَرَامِ
O Allah-azwj! Curse Abu Sufyan Bin Umayya, and Muawiya his son, and Yazeed-la Bin Muawiya, and Marwan Bin Al-Hakam, and his children, and children of his children. O Allah-azwj! Curse the imams of Kufr, and straying guides, and enemies of the religion, and fighters against the Rasool-saww, and suspenders of the judgments, and replacers of the Book, and violators of the prohibited blood.
اللَّهُمَّ إِنَّا نَبْرَأُ إِلَيْكَ مِنْ مُوَالاةِ أَعْدَائِكَ وَ مِنَ الْإِغْمَاضِ لِأَهْلِ مَعْصِيَتِكَ كَمَا قُلْتَ لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ
O Allah-azwj! We disavow to You-azwj from the friendship of Your-azwj enemies, and from the ambiguities of the people of disobedience, just as You-azwj Said: You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool [58:22].
أَيُّهَا النَّاسُ اعْرِفُوا الْحَقَّ تَعْرِفُوا أَهْلَهُ وَ تَأَمَّلُوا سُبُلَ الضَّلَالَةِ تَعْرِفُوا سَابِلَهَا فَقِفُوا عِنْدَ مَا وَقَّفَكُمُ اللَّهُ عَلَيْهِمْ وَ أَنْفِذُوا لِمَا أَمَرَكُمُ اللَّهُ بِهِ وَ أَمِيرُ الْمُؤْمِنِينَ يَسْتَعْصِمُ بِاللَّهِ لَكُمْ وَ يَسْأَلُهُ تَوْفِيقَكُمْ وَ يَرْغَبُ إِلَيْهِ فِي هِدَايَتِكُمْ وَ اللَّهُ حَسْبُهُ وَ عَلَيْهِ تَوَكُّلُهُ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
O you people! Recognise the truth, you will recognise its people, and contemplate on the ways of the straying, you will recognise its travellers. Pause at what Allah-azwj has Paused you all upon them, and implement what Allah-azwj has Command you with, and the commander of the faithful is holding fast with Allah-azwj for you all and asks Him-azwj of (Granting you) inclinations, and wish to Him-azwj regarding your guidance, and Allah-azwj would Suffice, and upon Him-azwj you should rely, and there is neither might nor strength with Allah-azwj, the Exalted, the Magnificent’’.[74]
وَ قَالَ فِي مَوْضِعٍ آخَرَ إِنَّ مُعَاوِيَةَ أَمَرَ النَّاسَ بِالْعِرَاقِ وَ الشَّامِ وَ غَيْرِهِمَا بِسَبِّ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ الْبَرَاءَةِ مِنْهُ وَ خَطَبَ بِذَلِكَ عَلَى مَنَابِرِ الْإِسْلَامِ وَ صَارَ ذَلِكَ سُنَّةً فِي أَيَّامِ بَنِي أُمَيَّةَ إِلَى أَنْ قَامَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَأَزَالَهُ.
And he said in another place, ‘Muawiya ordered the people at Al-Iraq, and Syria and other places with reviling Ali-asws and the disavowing from him-asws, and he addressed with that upon the pulpits of Al-Islam, and that became a way during the days of the clan of Umayya until Umar Bin Abdul Aziz, and he stopped it’’.[75]
وَ قَالَ الْجَاحِظُ: إِنَّ مُعَاوِيَةَ كَانَ يَقُولُ فِي آخِرِ خُطْبَةِ الْجُمُعَةِ اللَّهُمَّ إِنَّ أَبَا تُرَابٍ أَلْحَدَ فِي دِينِكَ وَ صَدَّ عَنْ سَبِيلِكَ فَالْعَنْهُ لَعْناً وَبِيلًا وَ عَذِّبْهُ عَذَاباً أَلِيماً
And Al-Jahiz said, ‘Muawiya was saying at the end of his Friday sermon, ‘O Allah-azwj! Abu Turab-asws has become an apostate in Your-azwj religion, and has blocked from Your-azwj Way, so Curse him-asws a calamitous Curse, and Punish him-asws with a painful punishment!’
وَ كَتَبَ بِذَلِكَ إِلَى الْآفَاقِ فَكَانَتْ هَذِهِ الْكَلِمَاتُ يُنَادَى بِهَا عَلَى الْمَنَابِرِ إِلَى خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ.
And he wrote with that to the horizons, and these words were being called with upon the pulpits up to the caliphate of Umar Bin Abdul Aziz’’.[76]
وَ ذَكَر الْمُبَرَّدُ فِي الْكَامِلِ أَنَّ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ لَمَّا كَانَ أَمِيرَ الْعِرَاقِ فِي خِلَافَةِ هِشَامٍ كَانَ يَلْعَنُ عَلِيّاً ع عَلَى الْمِنْبَرِ.
And Al-Mubarrad mentioned in (the book) ‘Al-Kamil’ – Khalid Bin Abdullah Al-Qarsy, when he was the ruler of Al-Iraq during the caliphate of Hisham, was cursing Ali-asws upon the pulpit’.[77]
وَ ذَكَرَ الْجَاحِظُ أَنَّ قَوْماً مِنْ بَنِي أُمَيَّةَ قَالُوا لِمُعَاوِيَةَ إِنَّكَ قَدْ بَلَغْتَ مَا أَمَّلْتَ فَلَوْ كَفَفْتَ عَنْ لَعْنِ هَذَا الرَّجُلِ
And Al-Jahiz mentioned, ‘A group from the clan of Umayya said to Muawiya, ‘You have reached what you had hoped for, so if you could (now) refrain from cursing this man (Ali-asws)’.
فَقَالَ لَا وَ اللَّهِ حَتَّى يَرْبُوَ عَلَيْهِ الصَّغِيرُ وَ يَهْرَمَ عَلَيْهِ الْكَبِيرُ وَ لَا يَذْكُرَ لَهُ ذَاكِرٌ فَضْلًا
He said, ‘No, by Allah-azwj, until the young ones grow up upon it and the old ones become aged upon it’. And no preacher mentioned any merits being for him-asws.
وَ أَرَادَ زِيَادٌ أَنْ يَعْرِضَ عَلَى أَهْلِ الْكُوفَةِ الْبَرَاءَةَ مِنْ عَلِيٍّ وَ لَعْنَهُ وَ أَنْ يَقْتُلَ كُلَّ مَنِ امْتَنَعَ مِنْ ذَلِكَ وَ يُخَرِّبَ مَنْزِلَهُ فَضَرَبَهُ اللَّهُ ذَلِكَ الْيَوْمَ بِالطَّاعُونِ فَمَاتَ بَعْدَ ثَلَاثَةِ أَيَّامٍ وَ ذَلِكَ فِي أَيَّامِ مُعَاوِيَةَ.
And Ziyad intended to present upon the people of Al-Kufa, the disavowing from Ali-asws, and cursing him-asws, and he killed every one who refused from that, and ruined his house. Allah-azwj Struck him on that day with the plague and he died after three days, and that was during the days (rule) of Muawiya’’.[78]
قَالَ وَ قَالَ أَبُو جَعْفَرٍ الْإِسْكَافِيُ وَ رُوِيَ أَنَّ مُعَاوِيَةَ بَذَلَ لِسَمُرَةَ بْنِ جُنْدَبٍ مِائَةَ أَلْفِ دِرْهَمٍ حَتَّى يَرْوِيَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَلِيٍّ ع وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا وَ يُشْهِدُ اللَّهَ عَلى ما فِي قَلْبِهِ وَ هُوَ أَلَدُّ الْخِصامِ وَ إِذا تَوَلَّى سَعى فِي الْأَرْضِ لِيُفْسِدَ فِيها وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ وَ اللَّهُ لا يُحِبُّ الْفَسادَ
He said, ‘And Abu Ja’far Al-Iskafy said, ‘And it is reported that Muawiya spent (gave) one hundred thousand Dirhams to Samrah Bin Jundab until he reported that this Verse was reported regarding Ali-asws: And from the people there is one who astounds you with his speech regarding the life of the world, and he testifies to Allah upon what is in his heart, but he is the bitterest of the adversaries [2:204] And when he turns around, he runs along in the land to cause mischief therein and destroy the farm and the lineage; and Allah does not love the mischief [2:205].
وَ أَنَّ الْآيَةَ الثَّانِيَةَ نَزَلَتْ فِي ابْنِ مُلْجَمٍ وَ هِيَ وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ
And that the next Verse was Revealed regarding Ibn Muljim-la, and it is: And from the people there is one who sells his self, seeking the Pleasure of Allah; [2:207].
فَلَمْ يَقْبَلْ فَبَذَلَ لَهُ مِائَتَيْ أَلْفِ دِرْهَمٍ فَلَمْ يَقْبَلْ فَبَذَلَ لَهُ ثَلَاثَمِائَةِ أَلْفٍ فَلَمْ يَقْبَلْ فَبَذَلَ أَرْبَعَمِائَةٍ فَقَبِلَ وَ رَوَى ذَلِكَ.
But he did not accept, so he gave him with two hundred thousand Dirhams. But he did not accept, so he gave him three hundred thousand. But he did not accept, so he gave him four hundred (thousand). He accepted and reported that’’.[79]
وَ قَالَ: إِنَّ مُعَاوِيَةَ وَضَعَ قَوْماً مِنَ الصَّحَابَةِ وَ قَوْماً مِنَ التَّابِعِينَ عَلَى رِوَايَةِ أَخْبَارٍ قَبِيحَةٍ فِي عَلِيٍّ ع فَاخْتَلَفُوا مَا أَرْضَاهُ مِنْهُمْ أَبُو هُرَيْرَةَ وَ عَمْرُو بْنُ الْعَاصِ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ وَ مِنَ التَّابِعِينَ عُرْوَةُ بْنُ الزُّبَيْرِ.
And he said, ‘Muawiya placed a group from the companions and a group from the Tabi’een upon reporting ugly Ahadeeth regarding Ali-asws. But they differed to what Abu Hureyra and Amro Bin Al-Aas and Al-Mugheira Bin Shuba from them had agreed to, and from the Tabi’een, Urwah Bin Al-Zubeyr’’.[80]
قَالَ وَ قَدْ رُوِيَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: أَكْذَبُ النَّاسِ عَلَى رَسُولِ اللَّهِ ص أَبُو هُرَيْرَةَ الدَّوْسِيُّ.
He said, ‘And it has been reported from Ali-asws having said: ‘The most lying of the people upon Rasool-Allah-saww is Abu Hureyra Al-Dowsy’’.[81]
قَالَ وَ قَدْ رَوَى الْوَاقِدِيُ أَنَّ مُعَاوِيَةَ لَمَّا عَادَ مِنَ الْعِرَاقِ إِلَى الشَّامِ خَطَبَ فَقَالَ أَيُّهَا النَّاسُ إِنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّكَ سَتَلِي الْخِلَافَةَ مِنْ بَعْدِي فَاخْتَرِ الْأَرْضَ الْمُقَدَّسَةَ فَإِنَّ فِيهَا الْأَبْدَالَ وَ قَدِ اخْتَرْتُكُمْ فَالْعَنُوا أَبَا تُرَابٍ فَلَعَنُوهُ.
He said, ‘And it has been reported by Al-Waqidy, ‘When Muawiya returned from Al-Iraq to Syria, he addressed. He said, ‘O you people! Rasool-Allah-saww said: ‘You (Muawiya) will follow the caliphate from after me-saww, so choose the land of Bayt Al-Maqdas, for therein is the replacement’, and I have chosen you, so curse Abu Turab-asws (Ali-asws)!’ They cursed him-asws’’.[82]
قَالَ وَ رَوَى شَيْخُنَا أَبُو عَبْدِ اللَّهِ الْبَصْرِيُّ الْمُتَكَلِّمُ عَنْ نَصْرِ بْنِ عَاصِمٍ اللَّيْثِيِ عَنْ أَبِيهِ قَالَ: أَتَيْنَا مَسْجِدَ رَسُولِ اللَّهِ ص وَ النَّاسُ يَقُولُونَ نَعُوذُ بِاللَّهِ مِنْ غَضَبِ اللَّهِ وَ غَضَبِ رَسُولِهِ فَقُلْتُ مَا هَذَا قَالُوا مُعَاوِيَةُ قَامَ السَّاعَةَ فَأَخَذَ بِيَدِ أَبِي سُفْيَانَ فَخَرَجَا
He said, ‘And it is reported by our elder Abu Abdullah Al Basry Al Mutakallam, from Nasr Bin Aasim Al Laysi, from his father who said,
‘We came to Masjid of Rasool-Allah-saww and the people were saying, ‘We seek Refuge with Allah-azwj, from the Wrath of Allah-azwj, and anger of His-azwj Rasool-saww!’ I said, ‘Who is this?’ They said, ‘Muawiya’. He stood for a while, then grabbed hold of a hand of Abu Sufyan and they both went out.
فَقَالَ رَسُولُ اللَّهِ ص لَعَنَ اللَّهُ التَّابِعَ وَ الْمَتْبُوعَ رُبَّ يَوْمٍ لِأُمَّتِي مِنْ مُعَاوِيَةَ ذِي الْأَسْتَاهِ قَالُوا يَعْنِي كَبِيرَ الْعَجُزِ.
Rasool-Allah-saww said: ‘May Allah-azwj Curse the follower and the followed. Perhaps there would be a day for my-saww community from Muawiya, one with lowliness’. They said, ‘Meaning, of major frustration’’.[83]
قَالَ وَ رَوَى الْعَلَاءُ بْنُ جَرِيرٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ لِمُعَاوِيَةَ لَتَتَّخِذَنَّ يَا مُعَاوِيَةُ الْبِدْعَةَ سُنَّةً وَ الْقَبِيحَ حَسَناً أَكْلُكَ كَثِيرٌ وَ ظُلْمُكَ عَظِيمٌ.
He said, ‘And it is reported by Al-Ala’a Bin Jareer, ‘Rasool-Allah-saww said to Muawiya: ‘O Muawiya! You will be taking the innovation as a Sunnah, and the ugliness and good (deeds). Your appetite would be large and your injustices mighty’’.[84]
قَالَ وَ رَوَى الْحَارِثُ بْنُ حَصِيرَةَ عَنْ أَبِي صَادِقٍ عَنْ رَبِيعَةَ بْنِ نَاجِذٍ قَالَ قَالَ عَلِيٌّ ع نَحْنُ وَ آلُ أَبِي سُفْيَانَ قَوْمٌ تَعَادَوْا فِي اللَّهِ وَ الْأَمْرُ يَعُودُ كَمَا بَدَأَ.
He said, ‘And it is reported by Al Haris Bin Haseera, from Abu Sadiq, from Rabie Bin Najid who said,
‘Ali-asws said: ‘Us-asws and the progeny of Abu Sufyan are a people being inimical regarding Allah-azwj, and the matter will return to what it had begun’’.[85]
قَالَ وَ رُوِيَ عَنْ عُمَرَ بْنِ مُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ سَلَمَةَ عَنْ عَلِيٍّ ع قَالَ: رَأَيْتُ اللَّيْلَةَ رَسُولَ اللَّهِ ص فَشَكَوْتُ إِلَيْهِ فَقَالَ هَذِهِ جَهَنَّمُ فَانْظُرْ مَنْ فِيهَا فَإِذَا مُعَاوِيَةُ وَ عَمْرُو بْنُ الْعَاصِ مُعَلَّقَيْنِ بِأَرْجُلِهِمْ مُنَكَّسَيْنِ تُرْضَخُ رُءُوسُهُمَا بِالْحِجَارَةِ أَوْ قَالَ تُشْدَخُ.
He said, ‘And it is reported from Umar Bin Murrah, from Abu Abdullah Bin Salama,
‘From Ali-asws having said: ‘I-asws saw Rasool-Allah-saww at night and complained to him-saww. He-saww said: ‘This (here) is Hell, so looked at the ones in it’. There was Muawiya, and Amro Bin Al-Aas handing by their feet upside-down, their heads were being pelted by the stones’. Or said: ‘Being cracked’’.[86]
قَالَ وَ رَوَى صَاحِبُ كِتَابِ الْغَارَاتِ عَنِ الْأَعْمَشِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ يَقُولُ سَيَظْهَرُ عَلَى النَّاسِ رَجُلٌ مِنْ أُمَّتِي عَظِيمُ السُّرَّةِ وَاسِعُ الْبُلْعُومِ يَأْكُلُ وَ لَا يَشْبَعُ يَحْمِلُ وِزْرَ الثَّقَلَيْنِ يَطْلُبُ الْإِمَارَةَ يَوْماً فَإِذَا أَدْرَكْتُمُوهُ فَابْقُرُوا بَطْنَهُ
He said, ‘And it is reported by author of the book ‘Al Gharaat’, from Al Amsh, from Anas Bin Malik (well-known fabricator) who said,
‘I heard Rasool-Allah-saww saying: ‘A man from my-saww community would be prevailing upon the people, being of large belly, wide throat. He will eat and will not be satiated. He will bear the burden of the human beings and the Jinn. He will seek the governance one day, so when you come across him, then slit his stomach’.
قَالَ وَ كَانَ فِي يَدِ رَسُولِ اللَّهِ ص قَضِيبٌ قَدْ وَضَعَ طَرَفَهُ فِي بَطْنِ مُعَاوِيَةَ.
He (the narrator) said, ‘And in the hand of Rasool-Allah-saww was a stick, he-saww had placed its end in the belly of Muawiya’’.[87]
Please note: – 506 is missing
507 – ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ هَارُونَ بْنِ حُمَيْدٍ عَنْ جَرِيرِ بْنِ أَشْعَثَ بْنِ إِسْحَاقَ عَنْ جَعْفَرِ بْنِ أَبِي الْمُغِيرَةِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: كُنْتُ عِنْدَ مُعَاوِيَةَ وَ قَدْ نَزَلَ بِذِي طُوًى فَجَاءَهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ فَسَلَّمَ عَلَيْهِ فَقَالَ مُعَاوِيَةُ يَا أَهْلَ الشَّامِ هَذَا سَعْدٌ وَ هُوَ صَدِيقٌ لِعَلِيٍّ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Haroun Bin Humeyd, from Jareer Bin Ash’as Bin Is’haq, from Ja’far Bin Abu Al Mugheira, from Saeed Bin Jubeyrs, from Ibn Abbas who said,
‘I was with Muawiya and he had descended at Zi Tuwa, and Sa’ad Bin Abu Waqas came to him. He greeted unto him. Muawiya said, ‘O people of Syria! This is Sa’ad, and he is a friend of Ali-asws’.
قَالَ فَطَأْطَأَ الْقَوْمُ رُءُوسَهُمْ وَ سَبُّوا عَلِيّاً ع فَبَكَى سَعْدٌ فَقَالَ لَهُ مُعَاوِيَةُ مَا الَّذِي أَبْكَاكَ قَالَ وَ لِمَ لَا أَبْكِي لِرَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص يُسَبُّ عِنْدَكَ وَ لَا أَسْتَطِيعُ أَنْ أُغَيِّرَ وَ قَدْ كَانَ فِي عَلِيٍّ خِصَالٌ لَأَنْ تَكُونَ فِيَّ وَاحِدَةٌ مِنْهُنَّ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَ مَا فِيهَا
He (Ibn Abbas) said, ‘The people lowered their heads and reviled Ali-asws. Sa’ad wept. Muawiya said to him, ‘What is that which makes you cry?’ He said, ‘And why should I not cry for a man from the companions of Rasool-Allah-saww being reviled in your presence, and I am not able upon changing (that), and there have been such qualities in Ali-asws, if one of these happen to be in me, it would be more beloved to me than the world and whatever is in it.
أَحَدُهَا أَنَّ رَجُلًا كَانَ بِالْيَمَنِ فَجَفَاهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ لَأَشْكُوَنَّكَ إِلَى رَسُولِ اللَّهِ ص فَقَدِمَ عَلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ عَنْ عَلِيٍّ ع فَثَنَّى عَلَيْهِ فَقَالَ أَنْشُدُكَ بِاللَّهِ الَّذِي أَنْزَلَ عَلَيَّ الْكِتَابَ وَ اخْتَصَّنِي بِالرِّسَالَةِ أَ عَنْ سَخَطٍ تَقُولُ مَا تَقُولُ فِي عَلِيٍّ ع قَالَ نَعَمْ يَا رَسُولَ اللَّهِ
One of these is that a man was at Al-Yemen and Ali-asws Bin Abu Talib-asws was harsh to him. He said, ‘I shall complain of you to Rasool-Allah-saww’. He came to Rasool-Allah-saww. He-saww asked him about Ali-asws. He was discouraging upon him-asws. He-saww said: ‘I-saww adjure you with Allah-azwj Who Revealed the Book unto me-saww, and Chose me-saww with the Message! Are you saying what you are saying out of anger at Ali-asws?’ He said, ‘Yes, O Rasool-Allah-saww!’
قَالَ أَ لَا تَعْلَمُ أَنِّي أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ قَالَ بَلَى قَالَ فَمَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ
He-saww said: ‘Do you not know that I-saww am foremost with the Momineen than their own selves?’ He said, ‘Yes’. He-saww said: ‘One whose Master-saww I-saww was, so Ali-asws is his Master-asws’.
وَ الثَّانِيَةُ أَنَّهُ بَعَثَ يَوْمَ خَيْبَرَ عُمَرَ بْنَ الْخَطَّابِ إِلَى الْقِتَالِ فَهُزِمَ وَ أَصْحَابُهُ فَقَالَ ص لَأُعْطِيَنَّ الرَّايَةَ غَداً إِنْسَاناً يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ
And secondly, he-saww had sent Umar Bin Al-Khattab on the day of Khyber to the battle, but he and his companions were defeated. He-saww said: ‘I-saww shall give the flag tomorrow to a person who loves Allah-azwj and His-azwj Rasool-saww, and Allah-azwj and His-azwj Rasool-saww love him-asws’.
فَغَدَا الْمُسْلِمُونَ وَ عَلِيٌّ أَرْمَدُ فَدَعَاهُ فَقَالَ خُذِ الرَّايَةَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ عَيْنِي كَمَا تَرَى فَتَفَلَ فِيهَا فَقَامَ فَأَخَذَ الرَّايَةَ ثُمَّ مَضَى بِهَا حَتَّى فَتَحَ اللَّهُ عَلَيْهِ
The Muslims came the next morning and Ali-asws had sore eyes. He-saww said: ‘Take the flag. He-asws said: ‘O Rasool-Allah-saww! My-asws eyes are as you-saww can see’. He-saww applied spittle in then. He-asws stood and grabbed the flag, then he-asws went with it until Allah-azwj Granted victory to him-asws.
وَ الثَّالِثَةُ أَنَّهُ خَلَّفَهُ فِي بَعْضِ مَغَازِيهِ فَقَالَ عَلِيٌّ ع يَا رَسُولَ اللَّهُ خَلَّفْتَنِي مَعَ النِّسَاءِ وَ الصِّبْيَانِ فَقَالَ رَسُولُ اللَّهِ ص أَ مَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي
And thirdly is that he-saww left him-asws behind in one of his-saww military expeditions. Ali-asws said: ‘O Rasool-Allah-saww! You-saww are leaving me-asws behind with the women and children’. Rasool-Allah-saww said: ‘Are you-asws not pleased that you-asws happen to be from me-saww at the status of Haroun-as from Musa-as except there would be no Prophet-saww after me-saww’.
وَ الرَّابِعَةُ سَدَّ الْأَبْوَابَ فِي الْمَسْجِدِ إِلَّا بَابَ عَلِيٍّ
And fourthly, he-saww closed down the doors (leading) into the Masjid except the door of Ali-asws.
وَ الْخَامِسَةُ نَزَلَتْ هَذِهِ الْآيَةُ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فَدَعَا النَّبِيُّ ص عَلِيّاً وَ حَسَناً وَ حُسَيْناً وَ فَاطِمَةَ ع فَقَالَ اللَّهُمَّ هَؤُلَاءِ أَهْلِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيراً.
And fifthly, this Verse was Revealed: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. The Prophet-saww called Ali-asws, and Hassan-asws, and Husayn-asws, and (Syeda) Fatima-asws. He-saww said: ‘O Allah-azwj! They-asws are my-saww family-asws, so Keep the uncleanness away from them-asws and Purify them-asws with a purification’’.[88]
508 – كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة الْكَرَاجُكِيُ بَلَغَ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ كَلَامُ نَافِعِ بْنِ جُبَيْرٍ فِي مُعَاوِيَةَ وَ قَوْلُهُ إِنَّهُ كَانَ يُسْكِتُهُ الْحِلْمُ وَ يُنْطِقُهُ الْعِلْمُ فَقَالَ ع بَلْ كَانَ يُنْطِقُهُ الْبَطَرُ وَ يُسْكِتُهُ الْحَصَرُ.
(The books) ‘Kunz Jamie Al fawaid’ and ‘Taweel Al Ayaat Al Zaahira – Al Karajaky,
‘Al-Husayn-asws delivered the speech (in reply to the words) of Nafie Bin Jubeyr regarding Muawiya and his words, ‘His silence was the forbearance and his talk was the knowledge’. (Al-Husayn-asws refuted that and) He-asws said: ‘But his talk was recklessly arrogant, and his silence was (due to) anxiety (stuttering)’’.[89]
باب 18 باب ما جرى بينه ع و بين عمرو بن العاص لعنه الله و بعض أحواله
CHAPTER 18 – WHAT FLOWED BETWEEN HIM-asws AND AMRO BIN AL-AAS, MAY ALLAH-azwj CURSE HIM, AND SOME OF HIS SITUATIONS
509 – ج، الإحتجاج قَالَ ع فِي عَمْرٍو جَوَاباً عَمَّا قَالَ فِيهِ عَجَباً لِابْنِ النَّابِغَةِ يَزْعُمُ لِأَهْلِ الشَّامِ أَنَّ فِيَّ دُعَابَةً وَ أَنِّي امْرُؤٌ تِلْعَابَةٌ أُعَارِسُ [أُعَافِسُ] وَ أُمَارِسُ لَقَدْ قَالَ بَاطِلًا وَ نَطَقَ آثِماً
(The book) ‘Al-Ihtijaj’ – He-asws said regarding Amro (Bin Al-Aas) in answer about what was said regarding him: ‘Strange of Ibn Al-Nabiga (Amro Bin Al-Aas)! The people of Syrian are alleging that there is humour in me-asws, and I-asws am a man with humour, frolicking, fun. He has said a falsity and spoken a sin.
أَمَا وَ شَرُّ الْقَوْلِ الْكَذِبُ إِنَّهُ يَقُولُ فَيَكْذِبُ وَ يَعِدُ فَيُخْلِفُ وَ يَسْأَلُ فَيُلْحِفُ وَ يُسْأَلُ فَيَبْخَلُ وَ يَخُونُ الْعَهْدَ وَ يَقْطَعُ الْإِلَّ فَإِذَا كَانَ عِنْدَ الْحَرْبِ فَأَيُّ زَاجِرٍ وَ آمِرٍ هُوَ مَا لَمْ تَأْخُذِ السُّيُوفُ مَآخِذَهَا
As for the evilest word, it is the lie. He speaks so he lies, and he promises so he breaks, and he asks so he is importune, and he is asked so he is stingy, and he betrays the pact, and cuts the kinship. When it was during the war, he rebukes and instructs so long as the swords do not take a taking (battle starts).
فَإِذَا كَانَ ذَلِكَ كَانَ أَكْبَرُ مَكِيدَتِهِ أَنْ يَمْنَحَ الْقَوْمَ سَبَّتَهُ أَمْ وَ اللَّهِ إِنِّي لَيَمْنَعُنِي مِنَ اللَّعِبِ ذِكْرُ الْمَوْتِ وَ إِنَّهُ لَيَمْنَعُهُ عَنْ قَوْلِ الْحَقِّ نِسْيَانُ الْآخِرَةِ إِنَّهُ لَمْ يُبَايِعْ مُعَاوِيَةَ حَتَّى شَرَطَ لَهُ أَنْ يُؤْتِيَهُ أَتِيَّةً وَ يَرْضَخَ عَلَى تَرْكِ الدِّينِ لَهُ رَضِيخَةً.
So, when it was that, it was the greatest of his plots is that he exposes his private parts. But by Allah-azwj, the remembrance of death prevents me from playing, and he is prevented from words of truth, by forgetfulness of the Hereafter. He did not pledge allegiance to Muawiya until he stipulated for him that he would give him an award and he would comply upon neglecting the religion for him for an award’’.[90]
510- – نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع فِي ذِكْرِ عَمْرِو بْنِ الْعَاصِ عَجَباً لِابْنِ النَّابِغَةِ وَ ذَكَرَ نَحْوَهُ
(The book) ‘Nahj Al-Balagah’ – And from a speech of his-asws in mentioning Amro Bin Al-Aas: ‘Strange of Ibn Al-Nabigha’ – and mentioned similar to it’.[91]
511 – ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ سَعِيدٍ عَنِ الزُّبَيْرِ بْنِ بَكَّارٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ قَالَ: كَانَ عَمْرُو بْنُ الْعَاصِ يَقُولُ إِنَّ فِي عَلِيٍّ دُعَابَةً فَبَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ زَعَمَ ابْنُ النَّابِغَةَ أَنِّي تِلْعَابَةٌ مَزَّاحَةٌ ذُو دُعَابَةٍ أُعَافِسُ وَ أُمَارِسُ هَيْهَاتَ يَمْنَعُ مِنَ الْعِفَاسِ وَ الْمِرَاسِ ذِكْرُ الْمَوْتِ وَ خَوْفُ الْبَعْثِ وَ الْحِسَابِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Imran, from Al Hassan Bin Ali, from Ahmad Bin Saeed, from Al Zubeyr Bin Bakkar, from Ali Bin Muhammad who said,
‘Amro Bin Al-Aas used to say, ‘There is humour in Ali-asws’. That reached Amir Al-Momineen-asws, so he-asws said: ‘Ibn Al-Nabigha alleges that I-asws am with playfulness, joking, being with humour, frolicking, fun. Far be it! I-asws am prevented from the frolicking, playfulness by the remembrance of death, and fear of the resurrection, and the reckoning’’.
وَ مَنْ كَانَ لَهُ قَلْبٌ فَفِي هَذَا عَنْ هَذَا لَهُ وَاعِظٌ وَ زَاجِرٌ أَمَا وَ شَرُّ الْقَوْلِ الْكَذِبُ إِنَّهُ لَيُحَدِّثُ فَيَكْذِبُ وَ يَعِدُ فَيُخْلِفُ فَإِذَا كَانَ يَوْمُ الْبَأْسِ فَأَيُّ زَاجِرٍ وَ آمِرٍ هُوَ مَا لَمْ يَأْخُذِ السُّيُوفُ هَامَ الرِّجَالِ فَإِذَا كَانَ ذَلِكَ فَأَعْظَمُ مَكِيدَتِهِ فِي نَفْسِهِ أَنْ يَمْنَحَ الْقَوْمَ اسْتَهُ.
And the one who has a heart for him, regarding this he would be away from this, for him would be preaching and rebukes. As for the evilest of words, it is the lie. He (Amro) narrates so he lies, and he promises so he breaks. When it the day of the prowess (battle), so how rebuking and instructing he is, for as long as the swords do not take the important men. When that happens (battle starts), the greatest of his plots regarding himself is that he exposes his private parts to the people’’.[92]
512 – كِتَابُ، الْغَارَاتِ لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ قَالَ: بَلَغَ عَلِيّاً ع أَنَّ ابْنَ الْعَاصِ يَنْتَقِصُهُ عِنْدَ أَهْلِ الشَّامِ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا عَجَباً عَجَباً لَا يَنْقَضِي لِابْنِ النَّابِغَةِ يَزْعُمُ لِأَهْلِ الشَّامِ إِلَى آخِرِ الْكَلَامِ وَ جَمَعَ بَيْنَ الرِّوَايَتَيْنِ.
Kitab Al Gharrat of Ibrahim Bin Muhammad Al Saqafi who said,
‘It reached Ali-asws that (Amro) Ibn Al-Aas was derogating him-asws in the presence of the people of Syria, so he-asws ascended the pulpit, praise Allah-azwj and extolled upon Him-azwj, then said: ‘O strange! Strange of the derogation by Ibn Al-Nabigha alleging to the people of Syria’ – up to the end of the speech, and gathering between the two reports’’.[93]
513 – كِتَابُ، سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمٍ قَالَ: إِنَّ عَمْرَو بْنَ الْعَاصِ خَطَبَ بِالشَّامِ فَقَالَ بَعَثَنِي رَسُولُ اللَّهِ ص عَلَى جَيْشٍ فِيهِ أَبُو بَكْرٍ وَ عُمَرُ فَظَنَنْتُ أَنَّهُ إِنَّمَا بَعَثَنِي لِكَرَامَتِي عَلَيْهِ فَلَمَّا قَدِمْتُ قُلْتُ يَا رَسُولَ اللَّهِ أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ فَقَالَ عَائِشَةُ فَقُلْتُ مِنَ الرِّجَالِ قَالَ أَبُوهَا
Kitab Suleym Bin Qays Al Hilali – From Aban Abu Ayyash, from Suleym who said,
‘Amro Bin Al-Aas addressed at Syria. He said, ‘Rasool-Allah-saww sent me (as a commander) upon an army wherein were Abu Bakr and Umar. I thought that rather he-saww had sent me due to my prestige to him-saww. When I arrived, I said, ‘O Rasool-Allah-saww! Which of the people is most beloved to you-saww?’ He-saww said: ‘Ayesha’. I said, ‘From the men’. He-saww said: ‘Her father’.
أَيُّهَا النَّاسُ وَ هَذَا عَلِيٌّ يَطْعَنُ عَلَى أَبِي بَكْرٍ وَ عُمَرَ وَ عُثْمَانَ وَ قَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ اللَّهَ ضَرَبَ بِالْحَقِّ عَلَى لِسَانِ عُمَرَ وَ قَلْبِهِ وَ قَالَ فِي عُثْمَانَ إِنَّ الْمَلَائِكَةَ لَتَسْتَحْيِي مِنْ عُثْمَانَ
O you people! And this is Ali-asws, throwing accusations upon Abu Bakr and Umar and Usman, and I have heard Rasool-Allah-saww saying that Allah-azwj has Struck upon the tongue of Umar and his heart’. And he-saww said regarding Usman: ‘The Angels are embarrassed from Usman’.
وَ قَدْ سَمِعْتُ عَلِيّاً وَ إِلَّا فَصَمَّتَا يَعْنِي أُذُنَيْهِ يَرْوِي عَلَى عَهْدِ عُمَرَ أَنَّ نَبِيَّ اللَّهِ نَظَرَ إِلَى أَبِي بَكْرٍ وَ عُمَرَ مُقْبِلَيْنِ فَقَالَ يَا عَلِيُّ هَذَانِ سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ مَا خَلَا النَّبِيِّينَ مِنْهُمْ وَ الْمُرْسَلِينَ وَ لَا تُحَدِّثْهُمَا بِذَلِكَ فَيَهْلِكَا
And I have heard Ali-asws, or else I should become deaf, meaning his ears, reporting in the era of Umar that the Prophet-saww of Allah-azwj Looked at Abu Bakr and Umar coming and he-saww said: ‘O Ali-asws! These two are chiefs of the elderly people of the Paradise, from the former ones and the latter ones, apart from the Prophets-as, and the Messengers-as from them, and they did not narrate with that until they both died’.
فَقَامَ عَلِيٌّ ع فَقَالَ الْعَجَبُ لِطُغَاةِ أَهْلِ الشَّامِ حَيْثُ يَقْبَلُونَ قَوْلَ عَمْرٍو وَ يُصَدِّقُونَهُ وَ قَدْ بَلَغَ مِنْ حَدِيثِهِ وَ كَذِبِهِ وَ قِلَّةِ وَرَعِهِ أَنْ يَكْذِبَ عَلَى رَسُولِ اللَّهِ ص وَ قَدْ لَعَنَهُ سَبْعِينَ لَعْنَةً وَ لَعَنَ صَاحِبَهُ الَّذِي يَدْعُو إِلَيْهِ فِي غَيْرِ مَوْطِنٍ
Ali-asws stood up and said: ‘The strangeness of the tyrants of the people of Syrian where they are accepting the words of Amro and are ratifying him, and it has reached from his narrations, and his lies, and scarcity of his devoutness that he tends to lie upon Rasool-Allah-saww, and he-saww cursed him with seventy curses, and cursed his companion (Muawiya) who called him (Amro) to (support) him (Muawiya) in other place.
وَ ذَلِكَ أَنَّهُ هَجَا رَسُولَ اللَّهِ ص بِقَصِيدَةٍ سَبْعِينَ بَيْتاً فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ إِنِّي لَا أَقُولُ الشِّعْرَ وَ لَا أُحِلُّهُ فَالْعَنْهُ أَنْتَ وَ مَلَائِكَتُكَ بِكُلِّ بَيْتٍ لَعْنَةً تَتْرَى عَلَى عَقِبِهِ إِلَى يَوْمِ الْقِيَامَةِ
And that is he had satirised Rasool-Allah-saww in a poem of seventy couplets. Rasool-Allah-saww said: ‘O Allah-azwj! I-saww am not saying the poetry (fiction)[94], nor do I-saww permit it, so You-azwj and Your-azwj Angels curse him for every couplet, successive curses upon his posterity up to the Day of Qiyamah’.
ثُمَّ لَمَّا مَاتَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ ص قَامَ فَقَالَ إِنَّ مُحَمَّداً قَدْ صَارَ أَبْتَرَ لَا عَقِبَ لَهُ وَ إِنِّي لَأَشْنَأُ النَّاسِ لَهُ وَ أَقْوَلُهُمْ فِيهِ سُوءاً فَأَنْزَلَ اللَّهُ إِنَّ شانِئَكَ هُوَ الْأَبْتَرُ يَعْنِي أَبْتَرَ مِنَ الْإِيمَانِ وَ مِنْ كُلِّ خَيْرِ
Then, when Ibrahim-asws son-asws of Rasool-Allah-saww passed away, he stood up and said, ‘Muhammad-saww has become ‘Abtar’ (cut off), there is no posterity for him-saww, and I am of the most adversarial of the people to him-saww, and speaker of most evil regarding him-saww’. Allah-azwj Revealed regarding him: Surely your adversary, he is the one without posterity [108:3] – meaning cut-off from the Eman and from every goodness.
مَا لَقِيتُ مِنْ هَذِهِ الْأُمَّةِ مِنْ كَذَّابِيهَا وَ مُنَافِقِيهَا لَكَأَنِّي بِالْقُرَّاءِ الضَّعَفَةِ الْمُتَهَجِّدِينَ رَوَوْا حَدِيثَهُ وَ صَدَّقُوهُ فِيهِ وَ احْتَجُّوا عَلَيْنَا أَهْلَ الْبَيْتَ بِكَذِبِهِ إِنَّا نَقُولُ خَيْرُ هَذِهِ الْأُمَّةِ أَبُو بَكْرٍ وَ عُمَرُ وَ لَوْ شِئْتُ لَسَمَّيْتُ الثَّالِثَ
What I-asws am facing from this community, from its liars and its hypocrites. It is as if I-asws am with the (Quran) readers, the Mujtahids, the reporters of his Ahadeeth, and they are ratifying him regarding it, and they are arguing against us-asws, People-asws of the Household of his lies, that we-asws are saying that the best of this community are Abu Bakr and Umar. And if I-asws had so desires, I-asws would have named the third one.
وَ اللَّهِ مَا أَرَادَ بِقَوْلِهِ فِي عَائِشَةَ وَ أَبِيهَا إِلَّا رِضَا مُعَاوِيَةَ بِسَخَطِ اللَّهِ عَزَّ وَ جَلَّ وَ لَقَدِ اسْتَرْضَاهُ بِسَخَطِ اللَّهِ
By Allah-azwj! He does not intend with his words regarding Ayesha and her father except the pleasure of Muawiya by the Wrath of Allah-azwj Mighty and Majestic, and he has pleased him (Muawiya) by Angering Allah-azwj.
وَ أَمَّا حَدِيثُهُ الَّذِي يَزْعُمُ أَنَّهُ سَمِعَهُ مِنِّي فَلَا وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ إِنَّهُ لَيَعْلَمُ أَنَّهُ قَدْ كَذَبَ عَلَيَّ يَقِيناً وَ أَنَّ اللَّهَ لَمْ يَسْمَعْهُ مِنِّي سِرّاً وَ لَا جَهْراً
And as for his narration which he claims he had heard it from me-asws, so no, (he has not), by the One-azwj Who Split the seed and Formed the person! He certainly knows that he has lied upon me-asws, and that Allah-azwj did not Make him hear any secret from me-asws, nor openly.
اللَّهُمَّ الْعَنْ عَمْراً وَ الْعَنْ مُعَاوِيَةَ بِصَدِّهِمَا عَنْ سَبِيلِكَ وَ كَذِبِهِمَا عَلَى كِتَابِكَ وَ اسْتِخْفَافِهِمَا بِنَبِيِّكَ ص وَ كَذِبِهِمَا عَلَيْهِ وَ عَلَيَّ.
O Allah-azwj! Curse Amro, and Curse Muawiya due to their blocking from Your-azwj Way, and their belying upon Your-azwj Book, and their taking lightly with Your-azwj Prophet-saww, and their lying upon him-saww and upon me-asws’’.[95]
514 – أَقُولُ، قَالَ ابْنُ مِيثَمٍ رَحِمَهُ اللَّهُ كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى عَمْرِو بْنِ الْعَاصِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى الْأَبْتَرِ بْنِ الْأَبْتَرِ عَمْرِو بْنِ الْعَاصِ شَانِئِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فِي الْجَاهِلِيَّةِ وَ الْإِسْلَامِ سَلَامٌ عَلى مَنِ اتَّبَعَ الْهُدى
I (Majlisi) am saying, ‘Ibn Maysam said,
‘Amir Al-Momineen-asws wrote to Amro Bin Al-Aas: ‘From a servant of Allah-azwj, Ali-asws Amir Al-Momineen, to Al-Abtar son of Al-Abtar, Amro Bin Al-Aas, adversary of Muhammad-saww and Progeny-asws of Muhammad-saww during the pre-Islamic period and (in) Al-Islam. Greetings upon the one who follows the guidance!
أَمَّا بَعْدُ فَإِنَّكَ تَرَكْتَ مُرُوَّتَكَ لِامْرِئٍ فَاسِقٍ مَهْتُوكٍ سِتْرُهُ يَشِينُ الْكَرِيمَ بِمَجْلِسِهِ وَ يُسَفِّهُ الْحَلِيمَ بِخِلْطَتِهِ فَصَارَ قَلْبُكَ لِقَلْبِهِ تَبَعاً كَمَا وَافَقَ شَنٌّ طَبَقَةَ فَسَلَبَكَ دِينَكَ وَ أَمَانَتَكَ وَ دُنْيَاكَ وَ آخِرَتَكَ وَ كَانَ عِلْمُ اللَّهِ بَالِغاً فِيكَ
As for after, you have neglected your religion for a man, a mischief-maker, violator of veils, slanderer of the honourable in his gatherings, considers the forbearing as foolish by his mingling. So, your heart has become a follower of his heart, concordant, as a layer. So, its has got your religion, and your entrustment, and your world, and your Hereafter to be confiscate, and was in the Knowledge of Allah-azwj, reaching regarding you.
فَصِرْتَ كَالذِّئْبِ يَتْبَعُ الضِّرْغَامَ إِذَا مَا اللَّيْلُ دَجَا أَوِ الصُّبْحُ أَتَى يَلْتَمِسُ فَاضِلَ سُؤْرِهِ وَ حَوَايَا فَرِيسَتِهِ وَ لَكِنْ لَا نَجَاةَ مِنَ الْقَدَرِ وَ لَوْ بِالْحَقِّ أَخَذْتَ لَأَدْرَكْتَ مَا رَجَوْتَ وَ قَدْ رَشَدَ مَنْ كَانَ الْحَقُّ قَائِدَهُ
So, you became like a wolf following the lion. When the night shields or the morning comes, it seeks the remnants of its prey, and its prey collapses. But there is no rescue from the pre-determination. And had you taken with the truth, you would have achieved what you are wishing for, and he is rightly guided, the one who guide was the truth.
فَإِنْ يُمَكِّنِ اللَّهُ مِنْكَ وَ مِنِ ابْنِ آكِلَةِ الْأَكْبَادِ أُلْحِقْكُمَا بِمَنْ قَتَلَهُ اللَّهُ مِنْ ظَلَمَةِ قُرَيْشٍ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ إِنْ تُعْجِزَا أَوْ تَبْقَيَا بَعْدِي فَاللَّهُ حَسْبُكُمَا وَ كَفَى بِانْتِقَامِهِ انْتِقَاماً وَ بِعِقَابِهِ عِقَاباً وَ السَّلَامُ.
If Allah-azwj were to Enable me-asws from you, and from the son of the liver-eater (Muawiya), I-asws shall join you both with the ones whom Allah-azwj has Killed, from the oppressors of Quraysh in the eta of Rasool-Allah-saww; and if I-asws am unable, or you two are alive after me-asws, then Allah-azwj will Reckon you both and I-asws shall suffice with His-azwj Revenge, and with His-azwj Punishment, as a (sufficient) punishment. And the greetings’’.[96]
515 – ج، الإحتجاج نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عَمْرِو بْنِ الْعَاصِ فَإِنَّكَ جَعَلْتَ دِينَكَ تَبَعاً لِدُنْيَا امْرِئٍ ظَاهِرٍ غَيُّهُ مَهْتُوكٍ سِتْرُهُ يَشِينُ الْكَرِيمَ بِمَجْلِسِهِ وَ يُسَفِّهُ الْحَلِيمَ بِخِلْطَتِهِ
(The books) ‘Al-Ihtijaj’ (and) ‘Nahj Al-Balagah’ – And from a letter of his-asws to Amro Bin Al-Aas: ‘Surely, you have made your religion as a follower of the world, (following) a person who error is apparent, his veil is torn. He disgraces the honourable ones in his gathering, and he stultifies the forbearing one with his mingling.
فَاتَّبَعْتَ أَثَرَهُ وَ طَلَبْتَ فَضْلَهُ اتِّبَاعَ الْكَلْبِ لِلضِّرْغَامِ يَلُوذُ إِلَى مَخَالِبِهِ وَ يَنْتَظِرُ مَا يُلْقَى إِلَيْهِ مِنْ فَضْلِ فَرِيسَتِهِ فَأَذْهَبْتَ دُنْيَاكَ وَ آخِرَتَكَ وَ لَوْ بِالْحَقِّ أَخَذْتَ أَدْرَكْتَ مَا طَلَبْتَ
You are following his tracks and seeking his grace, (like) the dog follows the lion, looking at his paws and awaiting what would be thrown at it from the extras of his prey. Your world is gone and so has your Hereafter, and had you taken with the truth, you would have achieved what you are seeking.
فَإِنْ يُمَكِّنِ اللَّهُ مِنْكَ وَ مِنِ ابْنِ أَبِي سُفْيَانَ أَجْزِكُمَا بِمَا قَدَّمْتُمَا وَ إِنْ تُعْجِزَا وَ تَبْقَيَا فَمَا أَمَامَكُمَا شَرٌّ لَكُمَا وَ السَّلَامُ.
If Allah-azwj were to Enable me-asws from you, and from Ibn Abu Sufyan, I-asws would recompense you both with what you have sent ahead, and if I-asws am unable and you two remain alive, then whatever is in front of you is eviler for you both. And the greetings’’.[97]
516- قَالَ وَ رَوَى أَهْلُ الْحَدِيثِ أَنَّ النَّضْرَ بْنَ الْحَارِثِ وَ عُقْبَةَ بْنَ أَبِي مُعَيْطٍ وَ عَمْرَو بْنَ الْعَاصِ عَمَدُوا إِلَى سَلَى جَمَلٍ فَرَفَعُوهُ بَيْنَهُمْ وَ وَضَعُوهُ عَلَى رَأْسِ رَسُولِ اللَّهِ ص وَ هُوَ سَاجِدٌ بِفِنَاءِ الْكَعْبَةِ فَسَالَ عَلَيْهِ فَصَبَرَ وَ لَمْ يَرْفَعْ رَأْسَهُ وَ بَكَى فِي سُجُودِهِ وَ دَعَا عَلَيْهِمْ
He said, ‘And it is reported by the people of Ahadeeth – ‘Al-Nazar Bin Haris and Uqba Bin Abu Mueet, and Amro Bin Al-Aas deliberated to the intestines of a camel, and they lifted it between them and placed it upon the head of Rasool-Allah-azwj while he-saww was performing Sajdah in the courtyard of the Kabah. It flowed upon him-asws and he-saww was patient, and did not raise his-saww head, and wept in his-saww Sajdah, and supplicated against them.
فَجَاءَتِ ابْنَتُهُ فَاطِمَةُ ع وَ هِيَ بَاكِيَةٌ فَرَفَعَتْهُ عَنْهُ فَأَلْقَتْهُ وَ قَامَتْ عَلَى رَأْسِهِ وَ هِيَ بَاكِيَةٌ فَرَفَعَ رَأْسَهُ وَ قَالَ اللَّهُمَّ عَلَيْكَ بِقُرَيْشٍ قَالَهَا ثَلَاثاً
His-saww daughter-asws (Syeda) Fatima-asws came, and she-asws was crying, so he-saww raised his-saww from it. She-asws cast it off and stood by his-saww head, and she-asws was crying. He-saww raised his-saww head and said: ‘O Allah-azwj! Upon You-azwj is (to deal) with Quraysh’ – saying it thrice.
ثُمَّ قَالَ رَافِعاً صَوْتَهُ إِنِّي مَظْلُومٌ فَانْتَصِرْ قَالَهَا ثَلَاثاً ثُمَّ قَامَ فَدَخَلَ مَنْزِلَهُ وَ ذَلِكَ بَعْدَ وَفَاةِ عَمِّهِ أَبِي طَالِبٍ بِشَهْرَيْنِ.
Then he-saww said raising his-saww voice: ‘I-saww am oppressed, so help!’ Saying it thrice. Then he-saww stood up and entered his-saww house, and that was after the expiry of his-saww uncle Abu Talib-asws, by two months.
قَالَ: وَ لِشِدَّةِ عَدَاوَةِ عَمْرِو بْنِ الْعَاصِ لِرَسُولِ اللَّهِ ص أَرْسَلَهُ أَهْلُ مَكَّةَ إِلَى النَّجَاشِيِّ لِيَطْرُدَ أَصْحَابَ رَسُولِ اللَّهِ ص عَنْ بِلَادِهِ مُهَاجِرَةَ حَبَشَةَ وَ لِيَقْتُلَ جَعْفَرَ بْنَ أَبِي طَالِبٍ عِنْدَهُ إِنْ أَمْكَنَهُ فَكَانَ مِنْهُ فِي أَمْرِ جَعْفَرٍ هُنَاكَ مَا هُوَ مَشْهُورٌ فِي السِّيَرِ.
He (the narrator) said, ‘And the severity of the enmity of Amro Bin Al-Aas to Rasool-Allah-saww – the people of Makkah sent him to Al-Najashy in order to get the companions of Rasool-Allah-saww expelled from his country. He emigrated to Ethiopia and to kill Ja’far-asws Bin Ab Talib-asws who was with him (Al-Najashy), if possible. It happened from him regarding the matter of Ja’far-asws over there what is well known in the Seerah’’.[98]
: وَ قَالَ ابْنُ أَبِي الْحَدِيدِ ذَكَرَ الزَّمَخْشَرِيُّ فِي كِتَابِ رَبِيعِ الْأَبْرَارِ قَالَ: كَانَتِ النَّابِغَةُ أُمُّ عَمْرِو بْنِ الْعَاصِ أَمَةً لِرَجُلٍ مِنْ عَنَزَةَ فَسُبِيَتْ فَاشْتَرَاهَا عَبْدُ اللَّهِ بْنُ جُذْعَانَ التَّيْمِيُّ بِمَكَّةَ فَكَانَتْ بَغِيّاً ثُمَّ أَعْتَقَهَا فَوَقَعَ عَلَيْهَا أَبُو لَهَبِ بْنُ عَبْدِ الْمُطَّلِبِ وَ أُمَيَّةُ بْنُ خَلَفٍ الْجُمَحِيُّ وَ هِشَامُ بْنُ الْمُغِيرَةِ الْمَخْزُومِيُّ وَ أَبُو سُفْيَانَ بْنُ حَرْبٍ وَ الْعَاصُ بْنُ وَائِلٍ السَّهْمِيُّ فِي طُهْرٍ وَاحِدٍ
And Ibn Abu Al Hadeed said, ‘Al Zamakshari has mentioned in the book ‘Rabie Al Abrar’ who said,
‘Al-Nabigha was the mother of Amro Bin Al-Aas, a slave girl of a man from Anzah. She was a captive and Abdullah Bin Juz’an Al-Taymi bought her at Makkah. She became a prostitute. Then he freed her, and Abu lahab-la son of Abdul Muttalib-asws, and Umarr Bin Khalaf Al-juhmy, and Hisham Bin Al-Mugheira Al-Makhzumi, and Abu Sufyan Bin harb, and Al-Aas Bin Wail Al-Sahmy copulated with her in one menstruation-free period.
فَوَلَدَتْ عَمْراً فَادَّعَاهُ كُلُّهُمْ فَحُكِّمَتْ أُمُّهُ فِيهِ فَقَالَتْ هُوَ مِنَ الْعَاصِ بْنِ وَائِلٍ وَ ذَلِكَ لِأَنَّ الْعَاصَ بْنَ وَائِلٍ كَانَ يُنْفِقُ عَلَيْهَا كَثِيراً قَالُوا وَ كَانَ أَشْبَهَ بِأَبِي سُفْيَانَ.
She gave birth to Amro, and all of them claimed him. His mother decided regarding him and she said, ‘He is from Al-Aas Bin Wail’, and that was because Al-Aas Bin Wail was spending a lot upon her. They said, ‘And he used to resemble Abu Sufyan’’.[99]
قَالَ وَ رَوَى أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى فِي كِتَابِ الْأَنْسَابِ أَنَّ عَمْراً اخْتَصَمَ فِيهِ يَوْمَ وِلَادَتِهِ رَجُلَانِ أَبُو سُفْيَانَ بْنُ حَرْبٍ وَ الْعَاصُ بْنُ وَائِلٍ فَقِيلَ لِتَحْكُمْ أُمُّهُ فَقَالَتْ أُمُّهُ إِنَّهُ مِنَ الْعَاصِ بْنِ وَائِلٍ فَقَالَ أَبُو سُفْيَانَ أَمَا إِنِّي لَا أَشُكُّ أَنِّي وَضَعْتُهُ فِي رَحِمِ أُمِّهِ فَأَبَتْ إِلَّا الْعَاصَ
He said, ‘And it is reported by Abu Ubeyda Bin Al Musanna in the book ‘Al Ansaab’ –
‘Amro (Bin Al-Aas), two men disputed regarding him on the day of his birth – Abu Sufyan Bin Harb and Al-Aas Bin Wail. It was said his mother would decide. His mother said, ‘He is from Al-Aas Bin Wail’. Abu Sufyan said, ‘But, I have no doubt that I have place him in the womb of his mother’. But she refused except (that it was) Al-Aas.
فَقِيلَ لَهَا أَبُو سُفْيَانَ أَشْرَفُ نَسَباً فَقَالَتْ إِنَّ الْعَاصَ بْنَ وَائِلٍ كَثِيرُ النَّفَقَةِ عَلَيَّ وَ أَبُو سُفْيَانَ شَحِيحٌ
Abu Sufyan said to her, ‘The most honourable lineage’. She said, ‘Al-Aas Bin Wail spent a lot upon me, and Abu Sufyan is miserly’.
فَفِي ذَلِكَ يَقُولُ حَسَّانُ بْنُ ثَابِتٍ لِعَمْرِو بْنِ الْعَاصِ حَيْثُ هَجَاهُ مُكَافِئاً لَهُ عَنْ هَجَاءِ رَسُولِ اللَّهِ ص
| أَبُوكَ أَبُو سُفْيَانَ لَا شَكَّ قَدْ بَدَتْ- | لَنَا فِيكَ مِنْهُ بَيِّنَاتُ الدَّلَائِلِ- | |
| فَفَاخِرْ بِهِ إِمَّا فَخَرْتَ فَلَا تَكُنْ- | تُفَاخِرُ بِالْعَاصِ الْهَجِينِ بْنِ وَائِلٍ- | |
| وَ إِنَّ الَّتِي فِي ذَاكَ يَا عَمْرُو حُكِّمَتْ- | فَقَالَتْ رَجَاءً عِنْدَ ذَاكَ لِنَائِلٍ- | |
| مِنَ الْعَاصِ عَمْرٌو تُخْبِرُ النَّاسَ كُلَّمَا- | تَجَمَّعَتِ الْأَقْوَامُ عِنْدَ الْمَحَافِلِ. |
Regarding that Hassan Bin Sabit said to Amro Bin Al-Aas, where he satirised his sufficing to him about his satirising Rasool-Allah-saww (a poem), ‘Your father is Abu Sufyan, there is no doubt, there have appeared to us from him proofs and evidence. You should pride with him. Pride, for you cannot pride with Al-Aas the satirist son of Wail, and that the Prophet-saww had decided regarding that, O Amro, so the wishes said at that to the achiever from Al-Aas is Amro. The people know, all of them, the people gathering at the forums’’.[100]
وَ رَوَى ابْنُ عَبْدِ الْبِرِّ فِي الْإِسْتِيعَابِ عَنِ ابْنِ الْكَلْبِيِّ فِي كِتَابِهِ فِي أَخْبَارِ صِفِّينَ: أَنَّ بُسْرَ بْنَ أَرْطَاةَ بَارَزَ عَلِيّاً ع يَوْمَ صِفِّينَ فَطَعَنَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ فَانْكَشَفَ لَهُ فَكَفَّ عَنْهُ كَمَا عَرَضَ لَهُ مِثْلُ ذَلِكَ مَعَ عَمْرِو بْنِ الْعَاصِ
And it is reported by Ibn Abdul Birr in (the book) ‘Al Istiyab’, from Ibn Al Kalby in his book regarding the news reports of Siffeen –
‘Busr Bin Artah duelled Ali-asws on the day of Siffeen. Ali-asws stabbed him, but he uncovered (his nakedness) to him-asws. So, he-asws refrained from him just as it has been displayed to him similar to that with Amro Bin Al-Aas.
قَالَ وَ لَهُمْ فِيهَا أَشْعَارٌ مَذْكُورَةٌ فِي مَوْضِعِهَا مِنْ ذَلِكَ الْكِتَابِ مِنْهَا فِيمَا ذَكَرَ ابْنُ الْكَلْبِيِّ وَ الْمَدَائِنِيُّ قَوْلَ الْحَارِثِ بْنِ النَّضْرِ السَّهْمِيِ
| أَ فِي كُلِّ يَوْمٍ فَارِسٌ لَيْسَ يَنْتَهِي- | وَ عَوْرَتُهُ وَسْطَ الْعَجَاجَةِ بَادِيَةٌ- | |
| يَكُفُّ لَهَا عَنْهُ عَلِيٌّ سِنَانَهُ- | وَ يَضْحَكُ مِنْهُ فِي الْخَلَاءِ مُعَاوِيَةُ- |
He (the narrator) said, ‘And for them there are poems regarding it mentioned in their places from that book. From these is what is mentioned by Ibn Al-Kalby, and Al-Madainy, the words of Al-haris Bin Al-Nazar Al-Sahmy, ‘Is it every day that a horseman does not desist, and his private parts are calling out in the middle of the dust (of the battlefield). Ali-asws paused his-asws blade from it and Muawiya laughed at him in the private.
| بَدَتْ أَمْسِ مِنْ عَمْرٍو فَقَنَّعَ رَأْسَهُ- | وَ عَوْرَةُ بُسْرٍ مِثْلُهَا حَذْوَ حَاذِيَةٍ- | |
| فَقُولَا لِعَمْرٍو ثُمَّ بُسْرٍ أَ لَا انْظُرَا- | سَبِيلَكُمَا لَا تَلْقَيَا اللَّيْثَ ثَانِيَةً- | |
| وَ لَا تَحْمَدَا إِلَّا الْحَيَا وَ خُصَاكُمَا- | هُمَا كَانَتَا وَ اللَّهِ لِلنَّفْسِ وَاقِيَةٌ- | |
| وَ لَوْلَاهُمَا لَمْ تَنْجُوَا مِنْ سِنَانِهِ- | وَ تِلْكَ بِمَا فِيهَا عَنِ الْعَوْدِ نَاهِيَةٌ- | |
| مَتَى تَلْقَيَا الْخَيْلَ الْمَشِيخَةَ صُحْبَةً- | وَ فِيهَا عَلِيٌّ فَاتْرُكَا الْخَيْلَ نَاحِيَةً- | |
| وَ كُونَا بَعِيداً حَيْثُ لَا يَبْلُغُ الْقَنَا- | نُحُورَكُمَا إِنَّ التَّجَارِبَ كَافِيَةٌ- |
It was revealed yesterday from Amro, so he covered his head (in shame), and private parts of Busr are similar to it, step by step. I say to Amro, then Bust, ‘Will you not look at both your ways? You will not meet a second lion, nor will you be thankful for except the life, and by Allah-azwj your behaviours were both for self-protection. Had it not been for both these (private parts) you would not have been saved from his-asws blade, and that is with what is therein about the return to a corner, when you meet the cavalry of the elderly companions, and therein is Ali-asws, so leave the horses in a corner and be far away where spears cannot reach your throats. The experience is enough’’.
وَ رُوِيَ أَنَّ مُعَاوِيَةَ قَالَ لِبُسْرٍ بَعْدَ ذَلِكَ وَ كَانَ يَضْحَكُ لَا عَلَيْكَ يَا بُسْرُ ارْفَعْ طَرْفَكَ وَ لَا تَسْتَحْيِ فَلَكَ بِعَمْرٍو أُسْوَةٌ وَ قَدْ أَرَاكَ اللَّهُ مِنْهُ وَ أَرَاهُ مِنْكَ
And it is reported that Muawiya said to Bust after that, and he-asws was smiling: ‘It is not upon you, O Busr, to raises your eyes, nor to be embarrassed, for there is an example for you with Amro, and Allah-azwj has Shown from him and Shown from you’.
فَصَاحَ فَتًى مِنْ أَهْلِ الْكُوفَةِ وَيْلَكُمْ يَا أَهْلَ الشَّامِ أَ مَا تَسْتَحْيُونَ لَقَدْ عَلَّمَكُمْ عَمْرٌو كَشْفَ الْأَسْتَارِ ثُمَّ أَنْشَدَ الْأَبْيَاتَ
A youth from the people of Al-Kufa shouted, ‘Woe be unto you all, people of Syria! Are you not shamed Amro has taught you uncovering of the private parts?’ Then he prosed couplets.
وَ رُوِيَ أَنَّهُ قَالَ مُعَاوِيَةُ لِعَمْرٍو يَوْماً بَعْدَ اسْتِقْرَارِ خِلَافَتِهِ يَا أَبَا عَبْدِ اللَّهِ لَا أَرَاكَ إِلَّا وَ يَغْلِبُنِي الضَّحِكُ قَالَ بِمَا ذَا قَالَ أَذْكُرُ يَوْمَ حَمَلَ عَلَيْكَ أَبُو تُرَابٍ فِي صِفِّينَ فَأَزْرَيْتَ نَفْسَكَ فَرَقاً مِنْ شَبَا سِنَانِهِ وَ كَشَفْتَ سَوْأَتَكَ لَهُ
And it is reported that Muawiya said to Amro one day after the settling of his caliphate, ‘O Abu Abdullah! I do not look at you and the laughter reaches me’. He said, ‘Due to what is that?’ He said, ‘Remember the day Abu Turab-asws had attacked upon you in Siffeen? You saved yourself from the shine of his-asws blade and uncovered your private parts to him-asws.
فَقَالَ عَمْرٌو أَنَا مِنْكَ أَشَدُّ ضَحِكاً إِنِّي لَأَذْكُرُ يَوْمَ دَعَاكَ إِلَى الْبِرَازِ فَانْتَفَخَ سَحْرُكَ وَ رَبَا لِسَانُكَ فِي فَمِكَ وَ غَصَصْتَ بِرِيقِكَ وَ ارْتَعَدَتْ فَرَائِصُكَ وَ بَدَا مِنْكَ مَا أَكْرَهُ فَقَالَ مُعَاوِيَةُ بَعْدَ مَا جَرَى بَيْنَهُمَا الْجُبْنُ وَ الْفِرَارُ مِنْ عَلِيٍّ لَا عَارَ عَلَى أَحَدٍ فِيهِمَا
Amro said, ‘I am laughing more intensely from you. I remember the day he-asws called you to the duel, and your sorcery was blown, and your tongue rolled back into your mouth, and you choked upon your saliva, and your limbs trembled, and it appeared from you what is disliked’. Muawiya said after what had flowed between the two, ‘The cowardice and the fleeing from Ali-asws, there is no shame upon anyone in it’.
وَ كَانَ بُسْرٌ مِمَّنْ يَضْحَكُ مِنْ عَمْرٍو فَلَمَّا عَلِمَ أَنَّهُ لَا مَحِيصَ حَذَا حَذْوَهُ وَ صَارَ مَضْحَكَةً لَهُ أَيْضاً-.
And Busr was from the one who laughed from Amro. When he knew (realised) that there is no escape, he followed his steps and became laughing to him as well’’.[101]
وَ رَوَى ابْنُ أَبِي الْحَدِيدِ عَنِ الْبَلاذُرِيِّ فِي كِتَابِ أَنْسَابِ الْأَشْرَافِ قَالَ: قَامَ عَمْرُو بْنُ الْعَاصِ بِالْمَوْسِمِ فَأَطْرَى مُعَاوِيَةَ وَ بَنِي أُمَيَّةَ وَ تَنَاوَلَ بَنِي هَاشِمٍ وَ ذَكَرَ مَشَاهِدَهُ بِصِفِّينَ وَ يَوْمِ أَبِي مُوسَى
And it is reported by Ibn Abu Al Hadeed, from Al Baladuri in ‘Kitab Ansaab Al Ashraaf’, said,
‘Amro Bin Al-Aas stood in the season (of Hajj) and he complimented Muawiya, and clan of Umayya, and criticised the clan of Hashim-asws and mentioned his own attendance at Siffeen and the day of Abu Musa.
فَقَامَ إِلَيْهِ ابْنُ عَبَّاسٍ فَقَالَ يَا عَمْرُو إِنَّكَ بِعْتَ دِينَكَ مِنْ مُعَاوِيَةَ فَأَعْطَيْتَهُ مَا فِي يَدِكَ وَ مَنَّاكَ مَا فِي يَدِ غَيْرِهِ فَكَانَ الَّذِي أَخَذَ مِنْكَ فَوْقَ الَّذِي أَعْطَاكَ وَ كَانَ الَّذِي أَخَذْتَ مِنْهُ دُونَ الَّذِي أَعْطَيْتَهُ وَ كُلٌّ رَاضٍ بِمَا أَخَذَ وَ أَعْطَى
Ibn Abbas stood up to him. He said, ‘O Amro! You sold your religion to Muawiya and he gave you what is (now) in your hands, and conferred you with what is in the hands of others. But that which he has taken from you is above (far more) than that which he gave you, and that which he took from you is lower (far less) than that which he gave you, and each (of you) is pleased of what is taken and given.
فَلَمَّا صَارَتْ مِصْرُ فِي يَدِكَ تَتَبَّعَكَ بِالنَّقْضِ عَلَيْكَ وَ التَّعَقُّبِ لِأَمْرِكَ ثُمَّ بِالْعَزْلِ لَكَ حَتَّى لَوْ أَنَّ نَفْسَكَ فِي يَدِكَ لَأَرْسَلْتَهَا وَ ذَكَرْتَ يَوْمَكَ مَعَ أَبِي مُوسَى فَلَا أَرَاكَ فَخَرْتَ إِلَّا بِالْغَدْرِ وَ لَا مَنَنْتَ إِلَّا بِالْفُجُورِ وَ الْغِشِّ
When Egypt came to be in your hand, he followed you with the annulment upon you, and pursuance to your matter, then with the isolation for you, to the extent that if your soul was in your hands, you would have sent it (to him); and I remember your day with Abu Musa (Al-Ashari), I did not see you priding except with the treachery, nor die you confer except with the immoralities, and the fraud.
وَ ذَكَرْتَ مَشَاهِدَكَ بِصِفِّينَ فَوَ اللَّهِ مَا ثَقُلَتْ عَلَيْنَا وَطْأَتُكَ وَ لَا نَكَأَتْ فِينَا جُرْأَتُكَ وَ لَقَدْ كُنْتَ فِيهَا طَوِيلَ اللِّسَانِ قَصِيرَ الْبَنَانِ آخِرَ الْحَرْبِ إِذَا أَقْبَلَتْ وَ أَوَّلَهَا إِذَا أَدْبَرَتْ لَكَ يَدَانِ يَدٌ لَا تَقْبِضُهَا عَنْ شَرٍّ وَ يَدٌ لَا تَبْسُطُهَا إِلَى خَيْرٍ وَ وَجْهَانِ وَجْهٌ مُونِسٌ وَ وَجْهٌ مُوحِشٌ
And I remember your attendance at Siffeen. By Allah-azwj! Your treading was not heavy upon us, nor was your audacity regarding us, and you were of a long tongue during it, short of the injuries, last to war when it came, and first of it when it went away. For you, there are two hands – a hand you are not hold back from evil, and a hand you are not extending to good, and two faces – a comforting face and a brutal face.
وَ لَعَمْرِي مَنْ بَاعَ دِينَهُ بِدُنْيَا غَيْرِهِ لَحَرِيٌّ حُزْنُهُ عَلَى مَا بَاعَ وَ أَمَا إِنَّ لَكَ بَيَاناً وَ لَكِنْ فِيكَ خَطَلٌ وَ إِنَّ لَكَ لَرَأْياً وَ لَكِنْ فِيكَ فَشَلٌ وَ إِنَّ أَصْغَرَ عَيْبٍ فِيكَ لَأَعْظَمُ عَيْبٍ فِي غَيْرِكَ.
And by my life! One who sells his religion for the world would change it to be free of his sorrow upon what he sold. And for you there are explanations, but in you there are faults, and for you there are views, but in you are failures, and the smallest fault in you is the greatest fault in others’’.[102]
باب 19 باب نادر
CHAPTER 19 – MISCELLANEOUS
517 – فس، تفسير القمي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ السُّكَيْنِيُّ عَنْ أَبِي سَعِيدٍ الْبَجَلِيِّ عَنْ عَبْدِ الْمَلِكِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: لَمَّا بَلَغَ أَمِيرَ الْمُؤْمِنِينَ ع أَمْرُ مُعَاوِيَةَ وَ أَنَّهُ فِي مِائَةِ أَلْفٍ قَالَ مِنْ أَيِّ الْقَوْمِ قَالُوا مِنْ أَهْلِ الشَّامِ
Tafseer Al Qummi – Al Husayn Bin Ubeydullah Al Sukeyni, from Abu Saeed al Bajalay, from Abdul Malik Bin Haroun,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘When the matter of Muawiya reached Amir Al-Momineen-asws and that he was among one hundred thousand (soldiers), he-asws said: ‘From which people?’ They said, ‘From the people of Syria’.
قَالَ ع لَا تَقُولُوا مِنْ أَهْلِ الشَّامِ وَ لَكِنْ قُولُوا مِنْ أَهْلِ الشُّومِ وَ هُمْ مِنْ أَبْنَاءِ مِصْرٍ لُعِنُوا عَلى لِسانِ داوُدَ فَ جَعَلَ مِنْهُمُ الْقِرَدَةَ وَ الْخَنازِيرَ
He-asws said: ‘Do not say, ‘From the people of Syria’, but say, ‘From the people of evil omen’, and they are from the sons of Egypt, cursed upon the tongue of Dawood-as, and Made from them, the monkey, and the pig, [5:60]’.
ثُمَّ كَتَبَ إِلَى مُعَاوِيَةَ لَا تَقْتُلِ النَّاسَ بَيْنِي وَ بَيْنَكَ وَ لَكِنْ هَلُمَّ إِلَى الْمُبَارَزَةِ فَإِنْ أَنَا قَتَلْتُكَ فَإِلَى النَّارِ أَنْتَ وَ يَسْتَرِيحُ النَّاسُ مِنْكَ وَ مِنْ ضَلَالَتِكَ وَ إِنْ قَتَلْتَنِي فَأَنَا إِلَى الْجَنَّةِ وَ يُغْمَدُ عَنْكَ السَّيْفُ الَّذِي لَا يَسَعُنِي غِمْدُهُ حَتَّى أَرُدَّ مَكْرَكَ وَ بِدْعَتَكَ
Then he-asws wrote to Muawiya: ‘Do not kill the people between me-asws and you, but come to the duel! So, if I-asws were to killed you, you would be going to the Fire and the people would rest from you and your straying, and if you were to kill me-asws, then I-asws would be going to the Paradise, and sheathe the sword of yours which there is no leeway for me-asws sheathe it until I-asws reject your plots and your innovations.
وَ أَنَا الَّذِي ذَكَرَ اللَّهُ اسْمَهُ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ بِمُوَازَرَةِ رَسُولِ اللَّهِ ص وَ أَنَا أَوَّلُ مَنْ بَايَعَ رَسُولَ اللَّهِ ص تَحْتَ الشَّجَرَةِ فِي قَوْلِهِ تَعَالَى لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبايِعُونَكَ تَحْتَ الشَّجَرَةِ
And I-asws am the one whose name Allah-azwj has Mentioned in the Torah, and the Evangel with being a Vizier of Rasool-Allah-saww, and I-asws am the first one to pledge to Rasool-Allah-saww beneath the tree, in the Words of Allah-azwj the Exalted: Allah was Pleased from the Momineen when they pledged their allegiances to you under the tree, [48:18]’.
فَلَمَّا قَرَأَ مُعَاوِيَةُ كِتَابَهُ وَ عِنْدَهُ جُلَسَاؤُهُ قَالُوا قَدْ وَ اللَّهِ لَقَدْ أَنْصَفَكَ فَقَالَ مُعَاوِيَةُ وَ اللَّهِ مَا أَنْصَفَنِي وَ اللَّهِ لَأَرْمِيَنَّهُ بِمِائَةِ أَلْفِ سَيْفٍ مِنْ أَهْلِ الشَّامِ مِنْ قَبْلِ أَنْ يَصِلَ إِلَيَّ وَ وَ اللَّهِ مَا أَنَا مِنْ جَالِهِ وَ لَقَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ وَ اللَّهِ يَا عَلِيُّ لَوْ بَارَزَكَ أَهْلُ الشَّرْقِ وَ الْغَرْبِ لَقَتَلْتَهُمْ أَجْمَعِينَ
When Muawiya read his letter, and his gatherers were in his presence, they said, ‘By Allah-azwj, he-asws has been fair to you’. Muawiya said, ‘By Allah-azwj, he-asws has not been fair to me. By Allah-azwj, I shall hit him-asws with one hundred thousand swords from the people of Syria, from before he-asws can arrive to me; and by Allah-azwj, I am not from his-asws circle, and I have heard Rasool-Allah-saww say: ‘By Allah-azwj, O Ali-asws! If the people of the east and the west were to duel you-asws, you will kill all of them!’’
فَقَالَ لَهُ رَجُلٌ مِنَ الْقَوْمِ مَا يَحْمِلُكَ يَا مُعَاوِيَةُ عَلَى قِتَالِ مَنْ تَعْلَمُ وَ تُخْبِرُ فِيهِ عَنْ رَسُولِ اللَّهِ بِمَا تُخْبِرُ مَا أَنْتَ وَ نَحْنُ فِي قِتَالِهِ إِلَّا عَلَى الضَّلَالَةِ
A man from the group said to him, ‘O Muawiya! What carried you upon fighting the one you know and are informed with from Rasool-Allah-saww with what you have been informed with. You and we are not in fighting him-asws, except upon the straying’.
فَقَالَ مُعَاوِيَةُ إِنَّمَا هَذَا بَلَاغٌ مِنَ اللَّهِ وَ مَا اسْتَطَعْتُ وَ اللَّهِ مَا أَسْتَطِيعُ أَنَا وَ أَصْحَابِي رَدَّ ذَلِكَ حَتَّى يَكُونَ مَا هُوَ كَائِنٌ
Muawiya said, ‘But rather, this is an announcement from Allah-azwj and there is no capacity by Allah-azwj, I and my companions have no capacity to repel that until it happens what is to happen’.
قَالَ وَ بَلَغَ ذَلِكَ مَلِكَ الرُّومِ وَ أُخْبِرَ أَنَّ رَجُلَيْنِ قَدْ خَرَجَا يَطْلُبَانِ الْمُلْكَ فَسَأَلَ مِنْ أَيْنَ خَرَجَا فَقِيلَ لَهُ رَجُلٌ بِالْكُوفَةِ وَ رَجُلٌ بِالشَّامِ
He (the narrator) said, ‘And that reached the king of Rome, and he was informed that two men had come out (for battle) seeking the kingdom. He asked, ‘Where are they coming out from?’ It was said to him, ‘A man is at Al-Kufa and a man is at Syria’.
قَالَ فَأَمَرَ الْمَلِكُ وُزَرَاءَهُ فَقَالَ تَخَلَّلُوا هَلْ تُصِيبُونَ مِنْ تُجَّارِ الْعَرَبِ مَنْ يَصِفُهُمَا لِي فَأُتِيَ بِرَجُلَيْنِ مِنْ تُجَّارِ الشَّامِ وَ رَجُلَيْنِ مِنْ تُجَّارِ مَكَّةَ فَسَأَلَهُمْ عَنْ صِفَتِهِمَا فَوَصَفُوهُمَا لَهُ ثُمَّ قَالَ لِخُزَّانِ بُيُوتِ خَزَائِنِهِ أَخْرِجُوا إِلَيَّ الْأَصْنَامَ فَأَخْرَجُوهَا فَنَظَرَ إِلَيْهَا فَقَالَ الشَّامِيُّ ضَالٌّ وَ الْكُوفِيُّ هَادٍ
He (the narrator) said, ‘The king ordered his ministers. He said, ‘Mingle (with the people), if you can find from the Arab traders one who can describe them both to me’. They came with two men from the traders of Syria and two men from the traders of Makkah. He asked them about both their descriptions, and they described them to him. Then he said to the treasurer of his treasure houses, ‘Bring out the idols to me!’ They brought them out. He looked at them. He said, ‘The Syrian has strayed and the Kufi is guided’.
ثُمَّ كَتَبَ إِلَى مُعَاوِيَةَ أَنِ ابْعَثْ إِلَيَّ أَعْلَمَ أَهْلِ بَيْتِكَ وَ كَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنِ ابْعَثْ إِلَيَّ أَعْلَمَ أَهْلِ بَيْتِكَ فَأَسْمَعَ مِنْهُمَا ثُمَّ أَنْظُرَ فِي الْإِنْجِيلِ كِتَابِنَا ثُمَّ أُخْبِرَكُمَا مَنْ أَحَقُّ بِهَذَا الْأَمْرِ وَ خَشِيَ عَلَى مُلْكِهِ
Then he wrote to Muawiya, ‘Send to me the most learned of your family members’. And he wrote to Amir Al-Momineen-asws, ‘Send to me the most learned of your-asws family members. Then I shall look into the Evangel, our Book, then I shall inform you both, who is more rightful with this command, and fearing upon his kingdom’.
فَبَعَثَ مُعَاوِيَةُ يَزِيدَ ابْنَهُ وَ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ الْحَسَنَ ابْنَهُ ع فَلَمَّا دَخَلَ يَزِيدُ لَعَنَهُ اللَّهُ عَلَى الْمَلِكِ أَخَذَ بِيَدِهِ وَ قَبَّلَهَا
Muawiya sent his son-la Yazeed-la, and Amir Al-Momineen-asws sent his-asws son-asws Al-Hassan-asws. When Yazeed-la, may Allah-azwj Curse him-la entered to see the king, he-la took his hand and kissed it, then kissed his head.
ثُمَّ قَبَّلَ رَأْسَهُ ثُمَّ دَخَلَ الْحَسَنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْنِي يَهُودِيّاً وَ لَا نَصْرَانِيّاً وَ لَا مَجُوسِيّاً وَ لَا عَابِداً لِلشَّمْسِ وَ الْقَمَرِ وَ لَا الصَّنَمِ وَ الْبَقَرِ وَ جَعَلَنِي حَنِيفاً مُسْلِماً وَ لَمْ يَجْعَلْنِي مِنَ الْمُشْرِكِينَ تَبَارَكَ اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ ثُمَّ جَلَسَ لَا يَرْفَعُ بَصَرَهُ
Then Al-Hassan-asws Bin Ali-asws entered and said: ‘The Praise is for Allah-azwj Who neither Made me-asws a Jew nor a Christian, nor a Magian, nor a worshipper of the sun and the moon, nor the idols, and the cow; and He-azwj Made me-asws an upright Muslims, and did not Make me-asws from the Polytheists. Blessed is Allah-azwj, Lord-azwj of the Magnificent Throne, and the Praise is for Allah-azwj Lord-azwj of the worlds’. Then he-asws sat down and did not raise his-asws sight.
فَلَمَّا نَظَرَ مَلِكُ الرُّومِ إِلَى الرَّجُلَيْنِ أَخْرَجَهُمَا ثُمَّ فَرَّقَ بَيْنَهُمَا ثُمَّ بَعَثَ إِلَى يَزِيدَ فَأَحْضَرَهُ ثُمَّ أَخْرَجَ مِنْ خَزَائِنِهِ ثَلَاثَمِائَةٍ وَ ثَلَاثَةَ عَشَرَ صُنْدُوقاً فِيهَا تَمَاثِيلُ الْأَنْبِيَاءِ وَ قَدْ زُيِّنَتْ بِزِينَةِ كُلِّ نَبِيٍّ مُرْسَلٍ
When the king of Rome looked at the two men, took them out, then separated between the two. Then he sent for Yazeed-la and presented him-la. Then he brought out three hundred and thirteen boxes wherein were images if the Prophets-as, and had been adorned with the adornment of every Messenger-as.
فَأَخْرَجَ صَنَماً فَعَرَضَهُ عَلَى يَزِيدَ فَلَمْ يَعْرِفْهُ ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ صَنَمٌ فَلَا يَعْرِفُ مِنْهَا شَيْئاً وَ لَا يُجِيبُ مِنْهَا بِشَيْءٍ ثُمَّ سَأَلَهُ عَنْ أَرْزَاقِ الْخَلَائِقِ وَ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ أَيْنَ تَجْتَمِعُ وَ عَنْ أَرْوَاحِ الْكُفَّارِ أَيْنَ تَكُونُ إِذَا مَاتُوا فَلَمْ يَعْرِفْ مِنْ ذَلِكَ شَيْئاً
He brought out an idol and presented it to Yazeed-la, but he-la did not recognise it. Then he presented to him-la idol by idol, but he-la did not recognise anything from these, nor could he-la with anything from these. Then he asked him-la about the sustenance of the creatures, and about the souls of the Momineen, where do they gather, and about the souls of the Kafirs, where they happen to be when they die, but he-la did not understand anything from that.
ثُمَّ دَعَا الْمَلِكُ الْحَسَنَ بْنَ عَلِيٍّ ع فَقَالَ إِنَّمَا بَدَأْتُ بِيَزِيدَ بْنِ مُعَاوِيَةَ كَيْ يَعْلَمَ أَنَّكَ تَعْلَمُ مَا لَا يَعْلَمُ وَ يَعْلَمُ أَبُوكَ مَا لَا يَعْلَمُ أَبُوهُ فَقَدْ وُصِفَ لِي أَبُوكَ وَ أَبُوهُ وَ نَظَرْتُ فِي الْإِنْجِيلِ فَرَأَيْتُ فِيهِ مُحَمَّداً رَسُولَ اللَّهِ ص وَ الْوَزِيرَ عَلِيّاً ع وَ نَظَرْتُ فِي الْأَوْصِيَاءِ فَرَأَيْتُ فِيهَا أَبَاكَ وَصِيَّ مُحَمَّدٍ رَسُولِ اللَّهِ ص
Then the king called Al-Hassan-asws Bin Ali-asws and said, ‘But rather, I began with Yazeed-la Bin Muawiya, lest he-la knows. You-asws know what he-la does not know, and your-asws father-asws knows what his-la father does not know. Your-asws father-asws and his-la father have been described to me, and I looked into the Evangel and saw in it Muhammad-saww as Rasool-saww of Allah-azwj and Ali-asws as the Vizier. And I looked into the successors-as, and I saw your-asws father-asws in it as being the successor-asws of Muhammad-saww Rasool-Allah-saww’.
فَقَالَ لَهُ الْحَسَنُ سَلْنِي عَمَّا بَدَا لَكَ فِيمَا تَجِدُهُ فِي الْإِنْجِيلِ وَ عَمَّا فِي التَّوْرَاةِ وَ عَمَّا فِي الْقُرْآنِ أُخْبِرْكَ بِهِ إِنْ شَاءَ اللَّهُ
Al-Hassan-asws said to him: ‘Ask me-asws about whatever comes to you, regarding what you found in the Evangel, and about what is in the Torah, and about what is in the Quran, I-asws will inform you with it, if Allah-azwj so Desires’.
فَدَعَا الْمَلِكُ بِالْأَصْنَامِ فَأَوَّلُ صَنَمٍ عُرِضَ عَلَيْهِ فِي صِفَةِ الْقَمَرِ فَقَالَ لَهُ الْحَسَنُ ع فَهَذِهِ صِفَةُ آدَمَ أَبِي الْبَشَرِ ثُمَّ عُرِضَ عَلَيْهِ آخَرُ فِي صِفَةِ الشَّمْسِ فَقَالَ الْحَسَنُ ع هَذِهِ صِفَةُ حَوَّاءَ أُمِّ الْبَشَرِ
The king called for the idols, and the first idol he presented to him-asws was in description of the moon. Al-Hassan-asws said to him: ‘This is a description of Adam-as, father-as of the human beings’. Then he presented another to him in the description of the sun. Al Hassan-asws said: ‘This is a description of Hawwa-as, mother-as of the human beings’.
ثُمَّ عُرِضَ عَلَيْهِ آخَرُ فِي صِفَةٍ حَسَنَةٍ فَقَالَ هَذِهِ صِفَةُ شَيْثِ بْنِ آدَمَ وَ كَانَ أَوَّلَ مَنْ بُعِثَ وَ بَلَغَ عُمُرُهُ فِي الدُّنْيَا أَلْفَ سَنَةٍ وَ أَرْبَعِينَ عَاماً ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ نُوحٍ صَاحِبُ السَّفِينَةِ وَ كَانَ عُمُرُهُ أَلْفاً وَ أَرْبَعَمِائَةِ سَنَةٍ وَ لَبِثَ فِي قَوْمِهِ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عاماً
Then he presented another to him-asws, being of goodly description. He-asws said: ‘This is a description of Shees Bin Adam-as, and he-as was the first one to be Sent (as a Messenger-as) in the world for one thousand and four hundred years’. Then he presented another idol to him. He-asws said: ‘This is a description of Noah, owner of the ship, and his-as age was of one thousand and four hundred years and he-as remained among his-as people for a thousand years less fifty years, [29:14]’.
ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ إِبْرَاهِيمَ ع عَرِيضُ الصَّدْرِ طَوِيلُ الْجَبْهَةِ ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ فَقَالَ هَذِهِ صِفَةُ إِسْرَائِيلَ وَ هُوَ يَعْقُوبُ ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ إِسْمَاعِيلَ ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ يُوسُفَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ
Then he presented another idol to him-asws. He-asws said: ‘This is a description of Ibrahim-as, wide of chest, long of forehead’. Then he presented an idol to him-asws. He-asws said: ‘This is a description of Israeel-as, and he-as is Yaqoub-as’. Then he brought out another idol to him-asws. He-asws said: ‘This is a description of Ismail-as’. The he brought out another idol. He-asws said: ‘This is a description of Yusuf-as Bin Yaqoub-as Bin Is’haq-as Bin Ibrahim-as’.
ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ مُوسَى بْنِ عِمْرَانَ وَ كَانَ عُمُرُهُ مِائَتَيْنِ وَ أَرْبَعِينَ سَنَةً وَ كَانَ بَيْنَهُ وَ بَيْنَ إِبْرَاهِيمَ خَمْسُمِائَةِ عَامٍ ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ دَاوُدَ صَاحِبِ الْحَرْبِ
Then he presented another idol to him-asws. He-asws said: ‘This is a description of Musa-as Bin Imran-as, and his-as age was two hundred and forty years, and between him-asws and Ibrahim-as were five hundred years’. Then he brought out another idol to him-asws. He-asws said: ‘This is a description of Dawood-as, the master of war’.
ثُمَّ أُخْرِجَ إِلَيْهِ صَنَمٌ آخَرُ فَقَالَ هَذِهِ صِفَةُ شُعَيْبٍ ثُمَّ زَكَرِيَّا ثُمَّ يَحْيَى ثُمَّ عِيسَى بْنِ مَرْيَمَ رُوحِ اللَّهِ وَ كَلِمَتِهِ وَ كَانَ عُمُرُهُ فِي الدُّنْيَا ثَلَاثاً وَ ثَلَاثِينَ سَنَةً ثُمَّ رَفَعَهُ اللَّهُ إِلَى السَّمَاءِ وَ يَهْبِطُ إِلَى الْأَرْضِ بِدِمَشْقَ وَ هُوَ الَّذِي يَقْتُلُ الدَّجَّالَ
Then he brought out another idol. He-asws said: ‘This is a description of Shuayb-as, then Zakariyya-as, then Isa-as Bin Maryam-as Spirit of Allah-azwj and His-azwj Word, and his-as aged in the world was thirty-three years. Then Allah-azwj Raised him-as to the sky, and he-as will descend to the earth at Damascus, and he-as is the one-as who will kill Al-Dajjal-la’.
ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ صَنَمٌ فَيُخْبِرُ بِاسْمِ نَبِيٍّ نَبِيٍّ ثُمَّ عُرِضَ عَلَيْهِ الْأَوْصِيَاءُ وَ الْوُزَرَاءُ فَكَانَ يُخْبِرُ بِاسْمِ وَصِيٍّ وَصِيٍّ وَ وَزِيرٍ وَزِيرٍ ثُمَّ عُرِضَ عَلَيْهِ أَصْنَامٌ بِصِفَةِ الْمُلُوكِ فَقَالَ الْحَسَنُ ع هَذِهِ أَصْنَامٌ لَمْ نَجِدْ صِفَتَهَا فِي التَّوْرَاةِ وَ لَا فِي الْإِنْجِيلِ وَ لَا فِي الزَّبُورِ وَ لَا فِي الْقُرْآنِ فَلَعَلَّهَا مِنْ صِفَةِ الْمُلُوكِ
Then he presented, idol after an idol, and he-asws informed with a name of a Prophet-as after a Prophet-as. Then he presented the successors-as and the Viziers, and he-as informed with the name of a successor-as after successor-as, and Vizier after Vizier. Then he presented to him-as idols in the description of kings. Al-Hassan-asws said: ‘These are idols whose descriptions we-asws can neither find in the Torah, nor in the Evangel, nor in the Psalms, nor in the Quran. Perhaps, these are descriptions of kings’.
فَقَالَ الْمَلِكُ أَشْهَدُ عَلَيْكُمْ يَا أَهْلَ بَيْتِ مُحَمَّدٍ أَنَّكُمْ قَدْ أُعْطِيتُمْ عِلْمَ الْأَوَّلِينَ وَ الْآخِرِينَ وَ عِلْمَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ أَلْوَاحِ مُوسَى
The king said, ‘I testify upon you-asws, O People-asws of the Household of Muhammad-saww, you-asws have been Given knowledge of the former ones and the latter ones, and knowledge of the Torah, and the Evangel, and the Psalms, and Parchments of Ibrahim-as, and Tablets of Musa-as’.
ثُمَّ عُرِضَ عَلَيْهِ صَنَمٌ يَلُوحُ فَلَمَّا نَظَرَ إِلَيْهِ بَكَى بُكَاءً شَدِيداً فَقَالَ لَهُ الْمَلِكُ مَا يُبْكِيكَ فَقَالَ هَذِهِ صِفَةُ جَدِّي مُحَمَّدٍ ص كَثُّ اللِّحْيَةِ عَرِيضُ الصَّدْرِ طَوِيلُ الْعُنُقِ عَرِيضُ الْجَبْهَةِ أَقْنَى الْأَنْفِ أَفْلَجُ الْأَسْنَانِ حَسَنُ الْوَجْهِ قَطَطُ الشَّعْرِ طَيِّبُ الرِّيحِ حَسَنُ الْكَلَامِ فَصِيحُ اللِّسَانِ
Then he presented to him-asws a bright idol. When he-asws looked at it, he-asws cried intensely. The king said to him, ‘What makes you-asws cry?’ He-asws said: ‘This is a description of my-asws grandfather-saww Muhammad-saww – bushy beard, wide chest, long neck, wide forehead, curved nose, shiny teeth, beautiful face, wavy hair, aromatic smell, good of speech, eloquent of tongue.
كَانَ يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ بَلَغَ عُمُرُهُ ثَلَاثاً وَ سِتِّينَ سَنَةً وَ لَمْ يَخْلُفْ بَعْدَهُ إِلَّا خَاتَمٌ مَكْتُوبٌ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ص وَ كَانَ يَتَخَتَّمُ فِي يَمِينِهِ وَ خَلَّفَ سَيْفَهُ ذو [ذَا] الْفَقَارِ وَ قَضِيبَهُ وَ جُبَّةَ صُوفٍ وَ كِسَاءَ صُوفٍ كَانَ يَتَسَرْوَلُ بِهِ لَمْ يَقْطَعْهُ وَ لَمْ يَخُطَّهُ حَتَّى لَحِقَ بِاللَّهِ
He-saww used to enjoin with the good and forbid from the evil. His-saww age reached sixty-three years, and did not leave after him-saww except a ring, upon it was written, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-Allah-saww’, and he-saww used to wear the ring in his-saww right hand; and he-saww left behind his-saww sword, Zulfiqar, and his-saww staff, and his-saww woollen coat, and a woollen cloak he-saww used to wear. He-saww did not cut it and did not sew it, until he-saww met Allah-azwj’.
فَقَالَ الْمَلِكُ إِنَّا نَجِدُ فِي الْإِنْجِيلِ أَنَّهُ يَكُونُ لَهُ مَا يَتَصَدَّقُ بِهِ عَلَى سِبْطَيْهِ فَهَلْ كَانَ ذَلِكَ فَقَالَ لَهُ الْحَسَنُ ع قَدْ كَانَ ذَلِكَ فَقَالَ الْمَلِكُ فَبَقِيَ لَكُمْ ذَلِكَ فَقَالَ لَا قَالَ الْمَلِكُ لَهَذِهِ أَوَّلُ فِتْنَةٍ مِنْ هَذِهِ الْأُمَّةِ غَلَبَا أَبَاكُمَا ثُمَّ عَلَى مِلْكِ نَبِيِّكُمْ وَ اخْتِيَارُهُمْ عَلَى ذُرِّيَّةِ نَبِيِّهِمْ مِنْكُمُ الْقَائِمُ بِالْحَقِّ وَ الْآمِرُ بِالْمَعْرُوفِ وَ النَّاهِي عَنِ الْمُنْكَرِ
The king said, ‘We find in the Evangel there would happen to be for him-saww what he-asws could donate with upon his-saww two grand-sons-asws. So, did that happen?’ Al-Hassan-asws said to him: ‘That has happened’. The king said, ‘That has remained for you all?’ He-asws said: ‘No’. The king said, ‘This is the first Fitna from this community, overcoming your-asws father-asws, then upon the kingdom of your-asws Prophet-saww, and their choosing upon the offspring of their Prophet-saww, the standing with the truth and enjoining with the good and forbidding from the evil’.
قَالَ ثُمَّ سَأَلَ الْمَلِكُ الْحَسَنَ ع عَنْ سَبْعَةِ أَشْيَاءَ خَلَقَهَا اللَّهُ لَمْ تَرْكُضْ فِي رَحِمٍ فَقَالَ الْحَسَنُ أَوَّلُ هَذَا آدَمُ ثُمَّ حَوَّاءُ ثُمَّ كَبْشُ إِبْرَاهِيمَ ثُمَّ نَاقَةُ اللَّهِ ثُمَّ إِبْلِيسُ الْمَلْعُونُ ثُمَّ الْحَيَّةُ ثُمَّ الْغُرَابُ الَّذِي ذَكَرَهُ اللَّهُ فِي الْقُرْآنِ
He (the narrator) said, ‘Then the king asked Al-Hassan-asws about seven things Allah-azwj Created which did not tarry in a womb. Al-Hassan-asws said: ‘The first of this is Adam-as, then Hawwa-as, then the ram of Ibrahim-as, then she-camel of Salih-as, then Iblees-la the accursed, then the snake, then the crow which Allah-azwj has Mentioned in the Quran’.
قَالَ ثُمَّ سَأَلَهُ عَنْ أَرْزَاقِ الْخَلَائِقِ فَقَالَ الْحَسَنُ ع أَرْزَاقُ الْخَلَائِقِ فِي السَّمَاءِ الرَّابِعَةِ تَنْزِلُ بِقَدَرٍ وَ تُبْسَطُ بِقَدَرٍ
He (the narrator) said, ‘Then he asked him-asws about sustenance of the creatures. Al-Hassan-asws said: ‘Sustenance of the creatures is in the fourth sky, descending with a determination and spreading by a determination’.
ثُمَّ سَأَلَهُ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ أَيْنَ يَكُونُونَ إِذَا مَاتُوا قَالَ تَجْتَمِعُ عِنْدَ صَخْرَةِ بَيْتِ الْمَقْدِسِ فِي كُلِّ لَيْلَةِ الْجُمُعَةِ وَ هُوَ عَرْشُ اللَّهِ الْأَدْنَى مِنْهَا يَبْسُطُ اللَّهُ الْأَرْضَ وَ إِلَيْهَا يَطْوِيهَا وَ إِلَيْهِ الْمَحْشَرُ وَ مِنْهَا اسْتَوَى رَبُّنَا إِلَى السَّمَاءِ وَ الْمَلَائِكَةُ
Then he asked about souls of the Momineen, when do they happen to be when they die. He-asws said: ‘They gather at the rock of Bayt Al-Maqdas during every night of Friday, and it is the lowest Throne of Allah-azwj. Allah-azwj Spread the earth from it, and it would be folded to it, and the resurrection would be to is, and from it our Lord-azwj and the Angels would even out to the sky’.
ثُمَّ سَأَلَهُ عَنْ أَرْوَاحِ الْكُفَّارِ أَيْنَ تَجْتَمِعُ قَالَ تَجْتَمِعُ فِي وَادِي حَضْرَمَوْتَ وَرَاءَ مَدِينَةِ الْيَمَنِ ثُمَّ يَبْعَثُ اللَّهُ نَاراً مِنَ الْمَشْرِقِ وَ نَاراً مِنَ الْمَغْرِبِ وَ يُتْبِعُهَا بِرِيحَيْنِ شَدِيدَتَيْنِ فَيَحْشُرُ النَّاسَ عِنْدَ صَخْرَةِ بَيْتِ الْمَقْدِسِ
Then he asked him-asws about souls of the Kafirs, where do they gather. He-asws said: ‘They gather in the valley of Hazramaut behind a city of Al-Yemen. Then Allah-azwj would Send a fire from the east and a fire from the west, and these would be followed by two severe winds, and the people would be resurrected at the rock of Bayt Al-Maqdas.
فَيَحْشُرُ أَهْلَ الْجَنَّةِ عَنْ يَمِينِ الصَّخْرَةِ وَ يُزْلِفُ الْمُتَّقِينَ وَ تَصِيرُ جَهَنَّمُ عَنْ يَسَارِ الصَّخْرَةِ فِي تُخُومِ الْأَرَضِينَ السَّابِعَةِ وَ فِيهَا الْفَلَقُ وَ السِّجِّينُ فَيُعْرَفُ الْخَلَائِقُ مِنْ عِنْدِ الصَّخْرَةِ فَمَنْ وَجَبَتْ لَهُ الْجَنَّةُ دَخَلَهَا وَ مَنْ وَجَبَتْ لَهُ النَّارُ دَخَلَهَا وَ ذَلِكَ قَوْلُهُ فَرِيقٌ فِي الْجَنَّةِ وَ فَرِيقٌ فِي السَّعِيرِ
The people of the Paradise would be resurrected on the right of the rock, and the pious would be drawn near, and Hell would come to be on the lest of the rock in the confines of the seven firmaments, and therein is Al-Falaq, and Al-Sijjeen. The creatures would be recognised at the rock. The one for whom the Paradise is Obligated, would enter it, and the one for whom the Fire is Obligated, would enter it, and that is His-azwj Words: A party would be in the Paradise, and a party would be in the inferno (Fire) [42:7]’.
فَلَمَّا أَخْبَرَ الْحَسَنُ صَلَوَاتُ اللَّهِ عَلَيْهِ بِصِفَةِ مَا عُرِضَ عَلَيْهِ مِنَ الْأَصْنَامِ وَ تَفْسِيرِ مَا سَأَلَهُ الْتَفَتَ الْمَلِكُ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ لَعَنَهُ اللَّهُ وَ قَالَ شَعَرْتَ أَنَّ ذَلِكَ عِلْمٌ لَا يَعْلَمُهُ إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ وَصِيٌّ مُوَازِرٌ قَدْ أَكْرَمَهُ اللَّهُ بِمُوَازَرَةِ نَبِيِّهِ ص أَوْ عِتْرَةُ نَبِيٍّ مُصْطَفًى وَ غَيْرُهُ الْمُعَادِي فَقَدْ طَبَعَ اللَّهُ عَلَى قَلْبِهِ وَ آثَرَ دُنْيَاهُ عَلَى آخِرَتِهِ وَ هَوَاهُ عَلَى دِينِهِ وَ هُوَ مِنَ الظَّالِمِينَ
When Al-Hassan-asws had informed about the descriptions of what idols had been presented to him-asws and interpretation of what he-asws had been asked of, the king turned to Yazeed-la Bin Muawiya, may Allah-azwj Curse him-la, and said, ‘Are you aware, that is a knowledge none know it except a Messenger-as Prophet-as, or a successor-as Vizier Allah-azwj had Honoured him-as with the minister-ship of His-azwj Prophet-saww, or a family of a Chosen Prophet-saww, and someone else would be normally one Allah-azwj would have Sealed upon his hear, and he would prefer his world over his Hereafter, and his personal desires over his religion, and he would be from the unjust’.
قَالَ فَسَكَتَ يَزِيدُ وَ خَمَدَ قَالَ فَأَحْسَنَ الْمَلِكُ جَائِزَةَ الْحَسَنِ وَ أَكْرَمَهُ وَ قَالَ لَهُ ادْعُ رَبَّكَ حَتَّى يَرْزُقَنِي دِينَ نَبِيِّكَ فَإِنَّ حَلَاوَةَ الْمُلْكِ قَدْ حَالَتْ بَيْنِي وَ بَيْنَ ذَلِكَ وَ أَظُنُّهُ سَمّاً مُرْدِياً وَ عَذَاباً أَلِيماً
He (the narrator) said, ‘Yazeed-la was silent and froze. The king recompensed Al-Hassan-asws goodly and honoured him-asws and said to him-asws, ‘Supplicate to your-asws Lord-azwj until He-azwj Graces me the religion of your-asws Prophet-saww, for the sweetness of the kingdom has formed a barrier between me and that, and I think it is a lethal poison and a painful punishment’.
قَالَ فَرَجَعَ يَزِيدُ إِلَى مُعَاوِيَةَ وَ كَتَبَ إِلَيْهِ الْمَلِكُ أَنَّهُ يُقَالُ مَنْ آتَاهُ اللَّهُ الْعِلْمَ بَعْدَ نَبِيِّكُمْ وَ حَكَمَ بِالتَّوْرَاةِ وَ مَا فِيهَا وَ الْإِنْجِيلِ وَ مَا فِيهِ وَ الزَّبُورِ وَ مَا فِيهِ وَ الْفُرْقَانِ وَ مَا فِيهِ فَالْحَقُّ وَ الْخِلَافَةُ لَهُ
He (the narrator) said, ‘Yazeed-la returned to Muawiya, and the king wrote to him, ‘It is said, one whom Allah-azwj Grants the knowledge after your Prophet-as and wisdom of the Torah and what is in it, and the Evangel and what is in it, and the Psalms and what is in it, and the Furqan and what is in it, so the truth and the caliphate is for him-asws’.
وَ كَتَبَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ الْحَقَّ وَ الْخِلَافَةَ لَكَ وَ بَيْتَ النُّبُوَّةِ [فِيكَ] وَ فِي وُلْدِكَ فَقَاتِلْ مَنْ قَاتَلَكَ يُعَذِّبْهُ اللَّهُ بِيَدِكَ ثُمَّ يُخَلِّدْهُ فِي نَارِ جَهَنَّمَ فَإِنَّ مَنْ قَاتَلَكَ نَجِدُهُ فِي الْإِنْجِيلِ أَنَّ عَلَيْهِ لَعْنَةَ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ وَ عَلَيْهِ لَعْنَةُ أَهْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ.
And he wrote to Ali-asws Bin Abu Talib-asws, ‘The truth and the caliphate is for you-asws, and Household of the Prophet-hood is among you-asws and your-asws children, so fight the one who fights you. Allah-azwj will Punish him by your-asws hand, then his eternal life would be in the Fire of Hell, for the one who fights you-asws, we find him to be in the Evangel that upon him would be the Curse of Allah-azwj, and the Angels, and the people altogether, and upon him are the curses of the skies and the earths’’.[103]
518 – ف، تحف العقول بَعَثَ مُعَاوِيَةُ رَجُلًا مُتَنَكِّراً يَسْأَلُ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ مَسَائِلَ سَأَلَهُ عَنْهَا مَلِكُ الرُّومِ فَلَمَّا دَخَلَ الْكُوفَةَ وَ خَاطَبَ أَمِيرَ الْمُؤْمِنِينَ ع أَنْكَرَهُ فَقَرَّرَهُ فَاعْتَرَفَ لَهُ بِالْحَالِ
(The book) Tuhaf Al Uqool’ –
‘Muawiya sent a disguised man (anonymously) to ask Amir Al-Momineen-asws about the questions the king of Rome had asked. When he entered Al-Kufa, and Amir Al-Momineen-asws addressed, he denied it (at first), then acknowledged to him with the situation.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَاتَلَ اللَّهُ ابْنَ آكِلَةِ الْأَكْبَادِ مَا أَضَلَّهُ وَ أَضَلَّ مَنْ مَعَهُ قَاتَلَهُ اللَّهُ لَقَدْ أَعْتَقَ جَارِيَةً مَا أَحْسَنَ أَنْ يَتَزَوَّجَهَا حَكَمَ اللَّهُ بَيْنِي وَ بَيْنَ هَذِهِ الْأُمَّةِ قَطَعُوا رَحِمِي وَ صَغَّرُوا عَظِيمَ مَنْزِلَتِي وَ أَضَاعُوا أَيَّامِي
Amir Al-Momineen-asws said: ‘May Allah-azwj Fight (Curse) the son of the liver-eater, how strayed is he, and he is straying the ones with him. May Allah-azwj Curse him! He has freed a beautiful slave girl so he can marry her. Allah-azwj will Judge between me-asws and this community. They have cut off my-asws relationships, and belittled my-asws magnificent status, and wasted my-asws days’.
وَ دَعَا بِالْحَسَنِ وَ الْحُسَيْنِ وَ مُحَمَّدٍ فَدُعُوا فَقَالَ يَا أَخَا أَهْلِ الشَّامِ هَذَانِ ابْنَا رَسُولِ اللَّهِ ص وَ هَذَا ابْنِي فَاسْأَلْ أَيَّهُمْ أَحْبَبْتَ فَقَالَ الشَّامِيُ أَسْأَلُ هَذَا يَعْنِي الْحَسَنَ
He-asws called for Al-Hassan-asws, and Al-Husayn-asws and Muhammad (Ibn Hanfiya), and they called him. He-asws said: ‘O brother of people of Syrian! These two are sons-asws of Rasool-Allah-saww, and this (Muhammad) is my-asws son, so ask whichever of them you like to’. The Syrian said, ‘I shall ask this one’ – meaning Al-Hassan-asws.
ثُمَّ قَالَ كَمْ بَيْنَ الْحَقِّ وَ الْبَاطِلِ وَ كَمْ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ كَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ عَنْ هَذَا الْمَحْوِ الَّذِي فِي الْقَمَرِ وَ عَنْ قَوْسِ قُزَحَ وَ عَنْ هَذِهِ الْمَجَرَّةِ وَ عَنْ أَوَّلِ شَيْءٍ انْتَضَحَ عَلَى وَجْهِ الْأَرْضِ وَ عَنْ أَوَّلِ شَيْءٍ اهْتَزَّ عَلَيْهَا وَ عَنِ الْعَيْنِ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْمُؤْمِنِينَ وَ عَنِ الْعَيْنِ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْمُشْرِكِينَ وَ عَنِ الْمُؤَنَّثِ وَ عَنْ عَشَرَةِ أَشْيَاءَ بَعْضُهَا أَشَدُّ مِنْ بَعْضٍ
Then he said, ‘How much (distance) is there between the truth and the falsehood? And how much between the sky and the earth? And how much between the east and the west? And about this effacement which is in the moon, and about the ‘Quzh’ rainbow, and about this atmospheric system, and about the first thing sprinkled upon the surface of the earth, and about the first thing to have been shaken upon it, and about the spring at which the souls of the Muslims shelter to, and about the spring at which the souls of the Kafirs shelter to, and about the effeminate, and about ten things some of them being stronger than the other’.
فَقَالَ الْحَسَنُ ع يَا أَخَا أَهْلِ الشَّامِ بَيْنَ الْحَقِّ وَ الْبَاطِلِ أَرْبَعُ أَصَابِعَ مَا رَأَيْتَ بِعَيْنَيْكَ فَهُوَ الْحَقُّ وَ قَدْ تَسْمَعُ بِأُذُنَيْكَ بَاطِلًا كَثِيراً وَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ دَعْوَةُ الْمَظْلُومِ وَ مَدُّ الْبَصَرِ فَمَنْ قَالَ غَيْرَ هَذَا فَكَذِّبْهُ وَ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ يَوْمٌ مُطَّرِدٌ لِلشَّمْسِ تَنْظُرُ إِلَى الشَّمْسِ حِينَ تَطْلُعُ وَ تَنْظُرُ إِلَيْهَا حِينَ تَغْرُبُ فَمَنْ قَالَ غَيْرَ هَذَا فَكَذِّبْهُ
Al-Hassan-asws said: ‘O brother of the people of Syria! There (is a distance of) four fingers between the truth and the falsehood. What you see with your eyes, it is the truth, and (what) you have heard with your ears, most of it is false; and, between the sky and the earth there are supplications of the oppressed and extent of the sight. One who says other than this, belie him; and between the east and the west is a day regulating to the sun awaiting to the sun when it emerges, and waiting to it when it sets. The one who says other than this, belie him.
وَ أَمَّا هَذِهِ الْمَجَرَّةُ فَهِيَ أَشْرَاجُ السَّمَاءِ مِنْهَا مَهْبِطُ الْمَاءِ الْمُنْهَمِرِ عَلَى قَوْمِ نُوحٍ وَ أَمَّا قَوْسُ قُزَحَ فَلَا تَقُلْ قُزَحُ فَإِنَّ قُزَحَ شَيْطَانٌ وَ لَكِنَّهَا قَوْسُ اللَّهِ وَ أَمَانٌ مِنَ الْغَرَقِ
And as for this atmospheric system, it is a perforation of the sky. From it descended the torrential water upon the people of Noah-as. And as for the ‘Quzh’ rainbow, so do not say ‘Quzh’, for ‘Quzh’ is Satan-la. But, it is a rainbow of Allah-azwj, a security from the drowning.
وَ أَمَّا الْمَحْوُ الَّذِي فِي الْقَمَرِ فَإِنَّ ضَوْءَ الْقَمَرِ كَانَ مِثْلَ ضَوْءِ الشَّمْسِ فَمَحَاهُ اللَّهُ وَ قَالَ فِي كِتَابِهِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً
And as for the effacement which is in the moon, the illumination of the moon used to be like the illumination of the sun, but Allah-azwj Erased it and Said in His-azwj Book: then We Erased the Sign of the night and We Made the Sign of the day to be visible, [17:12].
وَ أَمَّا أَوَّلُ شَيْءٍ انْتَضَحَ عَلَى وَجْهِ الْأَرْضِ فَهُوَ وَادِي دَلَسٍ وَ أَمَّا أَوَّلُ شَيْءٍ اهْتَزَّ عَلَى وَجْهِ الْأَرْضِ فَهِيَ النَّخْلَةُ وَ أَمَّا الْعَيْنُ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْمُؤْمِنِينَ فَهِيَ عَيْنٌ يُقَالُ لَهَا سَلْمَى وَ أَمَّا الْعَيْنُ الَّتِي تَأْوِي إِلَيْهَا أَرْوَاحُ الْكَافِرِينَ فَهِيَ عَيْنٌ يُقَالُ لَهَا بَرَهُوتُ
And as for the first thing sprinkled upon the surface of the earth, it is the valley of Dalas. And as for the first thing to have been shaken upon the surface of the earth, it is the palm tree. And as for the spring at which the souls of the Momineen shelter to, it is a spring called Salman; and as for the spring at which the souls of the Kafirs shelter to, it is a spring called Barhout.
وَ أَمَّا الْمُؤَنَّثُ فَإِنْسَانٌ لَا يُدْرَى امْرَأَةٌ هُوَ أَمْ رَجُلٌ فَيُنْتَظَرُ بِهِ الْحُلُمُ فَإِنْ كَانَتِ امْرَأَةً بَانَ ثَدْيَاهَا وَ إِنْ كَانَ رَجُلًا خَرَجَتْ لِحْيَتُهُ وَ إِلَّا قِيلَ لَهُ يَبُولُ عَلَى الْحَائِطِ فَإِنْ أَصَابَ الْحَائِطَ بَوْلُهُ فَهُوَ رَجُلٌ وَ إِنْ نَكَصَ كَمَا يَنْكُصُ بَوْلُ الْبَعِيرِ فَهِيَ امْرَأَةٌ
And as for the effeminate, it is the human being who does not know whether he is a woman or a man. He should be awaited with up to the puberty. If he was a woman, her breasts would appear, and he was a man, his beard would come out, and else it would be said to him to urinate at the wall. If his urine hits the wall, he is a man, and if it falls short just as the urine of the camel falls short, she is a woman.
وَ أَمَّا عَشَرَةُ أَشْيَاءَ بَعْضُهَا أَشَدُّ مِنْ بَعْضٍ فَأَشَدُّ شَيْءٍ خَلَقَ اللَّهُ الْحَجَرُ وَ أَشَدُّ مِنَ الْحَجَرِ الْحَدِيدُ وَ أَشَدُّ مِنَ الْحَدِيدِ النَّارُ وَ أَشَدُّ مِنَ النَّارِ الْمَاءُ وَ أَشَدُّ مِنَ الْمَاءِ السَّحَابُ وَ أَشَدُّ مِنَ السَّحَابِ الرِّيحُ وَ أَشَدُّ مِنَ الرِّيحِ الْمَلَكُ وَ أَشَدُّ مِنَ الْمَلَكِ مَلَكُ الْمَوْتِ وَ أَشَدُّ مِنْ مَلَكِ الْمَوْتِ الْمَوْتُ وَ أَشَدُّ مِنَ الْمَوْتِ أَمْرُ اللَّهِ
And as for the ten things, some of them being stronger than others, so the strongest thing Allah-azwj Created is the stone, and stronger than the stone is the iron, and stronger than the iron is the fire, and stronger than the fire is the water, and stronger than the water is the cloud, and stronger than the cloud is the wind, and stronger than the wind is the Angel, and stronger than the Angel is the Angel of death, and stronger than the Angel of death is the death (itself), and stronger than the death is the Command of Allah-azwj’.
قَالَ الشَّامِيُّ أَشْهَدُ أَنَّكَ ابْنُ رَسُولِ اللَّهِ ص وَ أَنَّ عَلِيّاً ع وَصِيُّ مُحَمَّدٍ ثُمَّ كَتَبَ هَذَا الْجَوَابَ وَ مَضَى بِهِ إِلَى مُعَاوِيَةَ وَ أَنْفَذَهُ مُعَاوِيَةُ إِلَى ابْنِ الْأَصْفَرِ فَلَمَّا أَتَاهُ قَالَ أَشْهَدُ أَنَّ هَذَا لَيْسَ مِنْ عِنْدِ مُعَاوِيةَ وَ لَا هُوَ إِلَّا مِنْ عِنْدِ مَعْدِنِ النُّبُوَّةِ.
The Syrian said, ‘I testify that you-asws are a son-asws of Rasool-Allah-saww, and that Ali-asws is a successor-asws of Muhammad-saww’. Then he wrote these answers and went with these to Muawiya, and Muawiya gave it to Ibn Al-Asfar. When he came to him, he said, ‘I testify that this isn’t from Muawiya, and it is not, except from the presence of the mine of Prophet-hood’’.[104]
باب 20 باب نوادر الاحتجاج على معاوية
CHAPTER 20 – MISCELLANEOUS ARGUMENTATION UPON MUAWIYA
519 – جا، المجالس للمفيد الْحُسَيْنُ بْنُ مُحَمَّدٍ التَّمَّارُ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَنْبَارِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنِ ابْنِ الْأَعْرَابِيِّ عَنْ حَبِيبِ بْنِ بَشَّارٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عَاصِمٍ عَنِ الشَّعْبِيِّ قَالَ: لَمَّا وَفَدَ شَدَّادُ بْنُ أَوْسٍ عَلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ أَكْرَمَهُ وَ أَحْسَنَ قَبُولَهُ وَ لَمْ يُعْتِبْهُ عَلَى شَيْءٍ كَانَ مِنْهُ وَ وَعَدَهُ وَ مَنَّاهُ
(The book) ‘Al-Majaalis’ of Al Mufeed – Al Husayn Bin Muhammad Al Tammar, from Muhammad Bin Al Qasim Al Anbary, from Ahmad Bin Yahya, from Ibn Al Araby, from Habeeb Bin Bashar, from his father, from Ali Bin Aasim, from Al Shaby who said,
‘When Shaddad Bin Aws was delegated to Muawiya Bin Abu Sufyan, he honoured him and welcomed him goodly, and did not fault him upon anything which had happened from him, and promised him and conferred upon him.
ثُمَّ إِنَّهُ حَضَرَ فِي يَوْمِ حَفْلٍ فَقَالَ لَهُ يَا شَدَّادُ قُمْ فِي النَّاسِ وَ اذْكُرْ عَلِيّاً وَ عِبْهُ لِأَعْرِفَ بِذَلِكَ نِيَّتَكَ فِي مَوَدَّتِي
Then he was presented during a day of assembly and said to him, ‘O Shaddad! Stand among the people the mention Ali-asws and fault him-asws so that your intentions can be known by that regarding my cordiality’.
فَقَالَ لَهُ شَدَّادٌ أَعْفِنِي مِنْ ذَلِكَ فَإِنَّ عَلِيّاً قَدْ لَحِقَ بِرَبِّهِ وَ جُوزِيَ بِعَمَلِهِ وَ كُفِيتَ مَا كَانَ يُهِمُّكَ مِنْهُ وَ انْقَادَتْ لَكَ الْأُمُورُ عَلَى إِيثَارِكَ فَلَا تَلْتَمِسْ مِنَ النَّاسِ مَا لَا يَلِيقُ بِحِلْمِكَ فَقَالَ لَهُ مُعَاوِيَةُ لَتَقُومَنَّ بِمَا أَمَرْتُكَ بِهِ وَ إِلَّا فَالرَّيْبُ فِيكَ وَاقِعٌ
Shaddad said to him, ‘Excuse me from that, for Ali-asws has joined with his-asws Lord-azwj (passed away) and has been Recompensed for his-asws deeds, and you are sufficed with what had worried you from him-asws, and the command has been yielded to you upon your preference. Do not seek from the people what is not worthy of your dream’. Muawiya said to him, ‘You will stand with what I have instructed you, or else the doubt would occur regarding you’.
فَقَامَ شَدَّادٌ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي افْتَرَضَ طَاعَتَهُ عَلَى عِبَادِهِ وَ جَعَلَ رِضَاهُ عِنْدَ أَهْلِ التَّقْوَى آثَرَ مِنْ رِضَا خَلْقِهِ عَلَى ذَاكَ مَضَى أَوَّلُهُمْ وَ عَلَيْهِ يَمْضِي آخِرُهُمْ
Shaddad stood up and said, ‘The Praise is for Allah-azwj Who Obligated obedience to Him-azwj upon His-azwj servants, and Made His-azwj Pleasure to be with the people of piety, an impact from the pleasure of His-azwj creatures. Upon that passed their first ones, and upon it would pass their last ones.
أَيُّهَا النَّاسُ إِنَّ الْآخِرَةَ وَعْدٌ صَادِقٌ يَحْكُمُ فِيهَا مَلِكٌ قَادِرٌ وَ إِنَّ الدُّنْيَا أَجَلٌ حَاضِرٌ يَأْكُلُ مِنْهَا الْبَرُّ وَ الْفَاجِرُ وَ إِنَّ السَّامِعَ الْمُطِيعَ لِلَّهِ لَا حُجَّةَ عَلَيْهِ وَ إِنَّ السَّامِعَ الْعَاصِيَ لَا حُجَّةَ لَهُ
O you people! The Hereafter is a true Promise a Powerful King will Judge you all during it, and the world is (merely) current, present. The righteous consume from it and (so does) the immoral, and that the listener, the obedient to Allah-azwj, there is no argument against him, and the listener, the disobedient, there is no argument for him.
وَ إِنَّ اللَّهَ إِذَا أَرَادَ بِالْعِبَادِ خَيْراً عَمَّلَ عَلَيْهِمْ صُلَحَاءَهُمْ وَ قَضَّى بَيْنَهُمْ فُقَهَاءَهُمْ وَ جَعَلَ الْمَالَ فِي أَسْخِيَائِهِمْ وَ إِذَا أَرَادَ بِهِمْ شَرّاً عَمَّلَ عَلَيْهِمْ سُفَهَاءَهُمْ وَ قَضَّى بَيْنَهُمْ جُهَلَاءَهُمْ وَ جَعَلَ الْمَالَ عِنْدَ بُخَلَائِهِمْ
And that when Allah-azwj Wants good with the servants Causes their righteous ones to be upon them, and their understanding ones judge between them, and Makes the wealth to be among their generous ones. And when Allah-azwj Want evil with them, Causes their foolish ones to be upon them, and their ignorant ones judge between them, and Makes the wealth to be with their miserly ones.
وَ إِنَّ مِنْ صَلَاحِ الْوُلَاةِ أَنْ يَصْلُحَ قُرَنَاؤُهَا وَ نَصَحَكَ يَا مُعَاوِيَةُ مَنْ أَسْخَطَكَ بِالْحَقِّ وَ غَشَّكَ مَنْ أَرْضَاكَ بِالْبَاطِلِ وَ قَدْ نَصَحْتُكَ بِمَا قَدَّمْتَ وَ مَا كُنْتُ أَغُشُّكَ بِخِلَافِهِ فَقَالَ لَهُ مُعَاوِيَةُ اجْلِسْ يَا شَدَّادُ فَجَلَسَ
And it is from the betterment of the rulers that its readers are righteous, and O Muawiya! He has advised you, the one who angers you with the truth, and he has deceived you, the one who pleases you with the falsehood, and I have advised you with you with what I have said, and I would not deceive you with its opposite’. Muawiya said to him, ‘Sit down, O Shaddad!’ He sat down.
فَقَالَ لَهُ إِنِّي قَدْ أَمَرْتُ لَكَ بِمَالٍ يُغْنِيكَ أَ لَسْتَ مِنَ السُّمَحَاءِ الَّذِينَ جَعَلَ اللَّهُ الْمَالَ عِنْدَهُمْ لِصَلَاحِ خَلْقِهِ
He said to him, ‘I have ordered for you with some wealth to make you needless. Aren’t you from the lenient ones, those Allah-azwj has Made the wealth to be with them for the betterment of His-azwj creatures?’
فَقَالَ لَهُ شَدَّادٌ إِنْ كَانَ مَا عِنْدَكَ مِنَ الْمَالِ هُوَ لَكَ دُونَ مَالِ الْمُسْلِمِينَ فَعَمَدْتَ جَمْعَهُ مَخَافَةَ تَفَرُّقِهِ فَأَصَبْتَهُ حَلَالًا وَ أَنْفَقْتَهُ حَلَالًا فَنَعَمْ
Shaddad said to him, ‘If it happens to be from the wealth what is with you, it being for you besides the Muslims, and you collected it fearing its separation, and have earned it (with) permissible (means), and spending it in permissible (ways), then yes.
وَ إِنْ كَانَ مِمَّا شَارَكَكَ فِيهِ الْمُسْلِمُونَ فَاحْتَجَبْتَهُ دُونَهُمْ فَأَصَبْتَهُ اقْتِرَافاً وَ أَنْفَقْتَهُ إِسْرَافاً فَإِنَّ اللَّهَ جَلَّ اسْمُهُ يَقُولُ إِنَّ الْمُبَذِّرِينَ كانُوا إِخْوانَ الشَّياطِينِ
And if it was from what the Muslims are participating in, and you have hidden it besides them, and have earned it immorally and spending it extravagantly, then Allah-azwj, Majestic is His-azwj Name is Saying: Surely the squanderers were always the brethren of the Satans [17:27]’.
فَقَالَ مُعَاوِيَةُ أَظُنُّكَ قَدْ خُولِطْتَ يَا شَدَّادُ أَعْطُوهُ مَا أَطْلَقْنَاهُ لَهُ لِيَخْرُجَ إِلَى أَهْلِهِ قَبْلَ أَنْ يَغْلِبَهُ مَرَضُهُ فَنَهَضَ شَدَّادٌ وَ هُوَ يَقُولُ الْمَغْلُوبُ عَلَى عَقْلِهِ بِهَوَاهُ سِوَايَ وَ ارْتَحَلَ وَ لَمْ يَأْخُذْ مِنْ مُعَاوِيَةَ شَيْئاً.
Muawiya said, ‘I think you are confused, O Shaddad!’ (Then he said to his treasurer), ‘Give him what we have set aside for him, so he can go out to his family before his illness overcomes him’. Shaddad got up and he was saying, ‘The one who is overcome upon his intellect, is the same with his personal desires’, and he departed and did not take anything from Muawiya’’.[105]
520 – كش، رجال الكشي نَصْرُ بْنُ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ أَمِيرِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ يَقُولُ إِنَّ الْمَحَامِدَةَ تَأْبَى أَنْ يُعْصَى اللَّهُ عَزَّ وَ جَلَّ قُلْتُ وَ مَنِ الْمَحَامِدَةُ
(The book) ‘Rijal Al Kashy’ – Nasr Bin al Sabbah, from is’haq Bin Muhammad Al Basry, from Amri Bin Ali,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Amir Al-Momineen-asws was saying that the Mohammeds have refused to disobey Allah-azwj Mighty and Majestic’. I said, ‘And who are the Mohammeds?’
قَالَ مُحَمَّدُ بْنُ جَعْفَرٍ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ وَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ وَ مُحَمَّدُ بْنُ أَمِيرِ الْمُؤْمِنِينَ ع أَمَّا مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ هُوَ ابْنُ عُتْبَةَ بْنِ رَبِيعَةَ وَ هُوَ ابْنُ خَالِ مُعَاوِيَةَ.
He-asws said: ‘Muhammad Bin Ja’far, and Muhammad Bin Abu Bakr, and Muhammad Bin Abu Huzeyfa, and Muhammad son of Amir Al-Momineen-asws. As for Muhammad Bin Abu Huzeyfa, he is the son of Utba Bin Rabie, and he is a son of a maternal uncle of Muawiya’’.[106]
وَ أَخْبَرَنِي بَعْضُ رُوَاةِ الْعَامَّةِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ حَدَّثَنِي رَجُلٌ مِنْ أَهْلِ الشَّامِ قَالَ: كَانَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ مِنْ أَنْصَارِهِ وَ أَشْيَاعِهِ وَ كَانَ ابْنَ خَالِ مُعَاوِيَةَ وَ كَانَ رَجُلًا مِنْ خِيَارِ الْمُسْلِمِينَ فَلَمَّا تُوُفِّيَ عَلِيٌّ ع أَخَذَهُ مُعَاوِيَةُ وَ أَرَادَ قَتْلَهُ فَحَبَسَهُ فِي السِّجْنِ دَهْراً
And I have been informed by the general Muslims reporters, from Muhammad Bin Is’haq who said, ‘It is narrated to me by a man from the people of Syria who said,
‘Muhammad Bin Abu Huzeyfa Bin Utba Bin Rabie was with Ali-asws Bin Abu Talib-asws, and was from his-asws helpers and his-asws Shias, and he was a son of a maternal aunt of Muawiya, and he was a man from the good Muslims. When Ali-asws passed away, Muawiya seized him and wanted to kill him, and he imprisoned him in the prison for a time.
ثُمَّ قَالَ مُعَاوِيَةُ ذَاتَ يَوْمٍ أَ لَا نُرْسِلُ إِلَى هَذَا السَّفِيهِ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ فَنُبَكِّتَهُ وَ نُخْبِرَهُ بِضَلَالِهِ وَ نَأْمُرَهُ أَنْ يَقُومَ فَيَسُبَّ عَلِيّاً قَالُوا نَعَمْ
Then one day Muawiya said, ‘Should we not sent a messenger to this idiot Muhammad Bin Abu Huzeyfa, so we can reprimand him and inform him of his straying, and we instruct him to stand and revile Ali-asws’. They said, ‘Yes’.
فَبَعَثَ إِلَيْهِ مُعَاوِيَةُ فَأَخْرَجَهُ مِنَ السِّجْنِ فَقَالَ لَهُ مُعَاوِيَةُ يَا مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ أَ لَمْ يَأْنِ لَكَ أَنْ تُبْصِرَ مَا كُنْتَ عَلَيْهِ مِنَ الضَّلَالَةِ بِنُصْرَتِكَ عَلِيَّ بْنَ أَبِي طَالِبٍ الْكَذَّابَ أَ لَمْ تَعْلَمْ أَنَّ عُثْمَانَ قُتِلَ مَظْلُوماً وَ أَنَّ عَائِشَةَ وَ طَلْحَةَ وَ الزُّبَيْرَ خَرَجُوا يَطْلُبُونَ بِدَمِهِ وَ أَنَّ عَلِيّاً هُوَ الَّذِي دَسَّ فِي قَتْلِهِ وَ نَحْنُ الْيَوْمَ نَطْلُبُ بِدَمِهِ
Muawiya sent (a messenger) to him and took him out from the prison. Muawiya said to him, ‘O Muhammad Bin Abu Huzeyfa! Does it not occur to you that you should be seen what straying you have been upon, by your helping Ali-asws Bin Abu Talib-asws, the liar (Nouzo Billah)? Don’t you know that Usman was killed oppressed, and that Ayesha and Talha and Al-Zubeyr had come out seeking his blood, and that Ali-asws, he-asws is the one who conspired in his killing, and today we are seeking his blood?’
قَالَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ إِنَّكَ لَتَعْلَمُ أَنِّي أَمَسُّ الْقَوْمِ بِكَ رَحِماً وَ أَعْرَفُهُمْ بِكَ قَالَ أَجَلْ قَالَ فَوَ اللَّهِ الَّذِي لَا إِلَهَ غَيْرُهُ مَا أَعْلَمُ أَحَداً شَرِكَ فِي دَمِ عُثْمَانَ وَ أَلَّبَ النَّاسَ عَلَيْهِ غَيْرَكَ لَمَّا اسْتَعْمَلَكَ وَ مَنْ كَانَ مِثْلَكَ
Muhammad Bin Huzeyfa said, ‘You know I am the closest of the people to you in relationship, and their most understanding with you’. He said, ‘Yes’. He said, ‘By Allah-azwj Who, there is no god apart from Him-azwj! I do not know of anyone who participated in the blood of Usman, and rallied the people against him, apart from you, when he employed you and the ones who were like you.
فَسَأَلَهُ الْمُهَاجِرُونَ وَ الْأَنْصَارُ أَنْ يَعْزِلَكَ فَأَبَى فَفَعَلُوا بِهِ مَا بَلَغَكَ وَ وَ اللَّهِ مَا أَحَدٌ شَرِكَ فِي قَتْلِهِ بَدْئاً وَ أَخِيراً إِلَّا طَلْحَةُ وَ الزُّبَيْرُ وَ عَائِشَةُ فَهُمُ الَّذِينَ شَهِدُوا عَلَيْهِ بِالْعَظِيمَةِ وَ أَلَّبُوا عَلَيْهِ النَّاسَ وَ شَرِكَهُمْ فِي ذَلِكَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَ ابْنُ مَسْعُودٍ وَ عَمَّارٌ وَ الْأَنْصَارُ جَمِيعاً
The Emigrants and the Helpers had asked him to remove you, but he did not, so they did with him what has reached you, and by Allah-azwj, no one participated in his killing, beginning and end, except Talha and Al-Zubeyr and Ayesha. They are the ones who testified against him with the grievous matters and rallied the people against him, and Abdul Rahman Bin Awf, and Ibn Masoud, and Ammar-ra, and the Helpers in their entirety had participated with them.
قَدْ كَانَ ذَلِكَ إِي وَ اللَّهِ إِنِّي لَأَشْهَدُ أَنَّكَ مُنْذُ عَرَفْتُكَ فِي الْجَاهِلِيَّةِ وَ الْإِسْلَامِ لَعَلَى خُلُقٍ وَاحِدٍ مَا زَادَ الْإِسْلَامُ فِيكَ قَلِيلًا وَ لَا كَثِيراً وَ إِنَّ عَلَامَةَ ذَلِكَ فِيكَ لَبَيِّنَةٌ تَلُومُنِي عَلَى حُبِّي عَلِيّاً خَرَجَ مَعَ عَلِيٍّ كُلُّ صَوَّامٍ قَوَّامٍ مُهَاجِرِيٍّ وَ أَنْصَارِيٍّ كَمَا خَرَجَ مَعَكَ أَبْنَاءُ الْمُنَافِقِينَ وَ الطُّلَقَاءِ وَ الْعُتَقَاءِ خَدَعْتَهُمْ عَنْ دِينِهِمْ وَ خَدَعُوكَ عَنْ دُنْيَاكَ
That had happened, yes, by Allah-azwj! I testify that since I have known you during the pre-Islamic period and Al-Islam, are upon one manner. Al-Islam has not increased you, neither little nor more, and the sign of that in you is clear. You are blaming me upon my love for Ali-asws. There went out with Ali-asws in every event, Emigrants and Helpers, just as there have gone out with you sons of the hypocrites, and the freed ones (at Makkah), and the freed slaves. You deceived them about their religion and they deceived you about your world.
وَ اللَّهِ يَا مُعَاوِيَةُ مَا خَفِيَ عَلَيْكَ مَا صَنَعْتَ وَ مَا خَفِيَ عَلَيْهِمْ مَا صَنَعُوا إِذْ أَحَلُّوا أَنْفُسَهُمْ سَخَطَ اللَّهِ فِي طَاعَتِكَ وَ اللَّهِ لَا أَزَالُ أُحِبُّ عَلِيّاً لِلَّهِ وَ لِرَسُولِهِ وَ أُبْغِضُكَ فِي اللَّهِ وَ فِي رَسُولِهِ أَبَداً مَا بَقِيتُ
By Allah-azwj, O Muawiya! It is not hidden unto you what you have done, and it is no hidden upon them what they have done, when they released (for) themselves the Wrath of Allah-azwj by being in your obedience. By Allah-azwj! I will not cease to love Ali-asws for the Sake of Allah-azwj and for His-azwj Rasool-saww, and I hate you for the Sake of Allah-azwj and His-azwj Rasool-saww, forever, as long as I live!’
قَالَ مُعَاوِيَةُ وَ إِنِّي أَرَاكَ عَلَى ضَلَالِكَ بَعْدُ رُدُّوهُ إِلَى السِّجْنِ فَرَدُّوهُ فَمَاتَ فِي السِّجْنِ.
Muawiya said, ‘And I see you upon your straying still’. (He said to the guards), ‘Return him to the prison!’ He died in the prison’’.[107]
521 – كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ الْخُزَاعِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْعَطَّارِ عَنْ عَمْرِو بْنِ عَبْدِ الْغَفَّارِ عَنْ أَبِي بَكْرِ بْنِ أَبِي عَيَّاشٍ عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ عَمَّنْ شَهِدَ ذَلِكَ أَنَّ مُعَاوِيَةَ حِينَ قَدِمَ الْكُوفَةَ وَ دَخَلَ عَلَيْهِ رِجَالٌ مِنْ أَصْحَابِ عَلِيٍّ ع وَ كَانَ الْحَسَنُ ع قَدْ أَخَذَ الْأَمَانَ لِرِجَالٍ مِنْهُمْ مُسَمَّيْنَ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ كَانَ مِنْهُمْ صَعْصَعَةُ
(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Ali Bin Abu Ali Al Khuzaie, from Muhammad Bin Ali Al Attar, from Amro Bin Abdul Gaffar, from Abu Bakr Bin Abu Ayyash, from Aasim Bin Abu Al Najoud, from the one who witnessed that,
‘When Muawiya arrived at Al-Kufa and men from the companions of Ali-asws entered to see him, and Al-Hassan-asws had already take the amnesty for them, from them were those named with their names and names of their fathers, and Sa’sa was from them.
فَلَمَّا دَخَلَ عَلَيْهِ صَعْصَعَةُ قَالَ مُعَاوِيَةُ لِصَعْصَعَةَ أَمَا وَ اللَّهِ إِنِّي كُنْتُ لَأُبْغِضُ أَنْ تَدْخُلَ فِي أَمَانِي قَالَ وَ أَنَا وَ اللَّهِ أُبْغِضُ أَنْ أُسَمِّيَكَ بِهَذَا الِاسْمِ ثُمَّ سَلَّمَ عَلَيْهِ بِالْخِلَافَةِ
When Sa’sa entered to see him, Muawiya said to Sa’sa, ‘But, by Allah-azwj! You had hated to enter into my amnesty’. He said, ‘And I, by Allah-azwj, hate to name you with this name (amir al-momineen)’. Then he greeted unto him with the caliphate.
قَالَ فَقَالَ مُعَاوِيَةُ إِنْ كُنْتَ صَادِقاً فَاصْعَدِ الْمِنْبَرَ فَالْعَنْ عَلِيّاً قَالَ فَصَعِدَ الْمِنْبَرَ وَ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ أَتَيْتُكُمْ مِنْ عِنْدِ رَجُلٍ قَدَّمَ شَرَّهُ وَ أَخَّرَ خَيْرَهُ وَ إِنَّهُ أَمَرَنِي أَنْ أَلْعَنَ عَلِيّاً فَالْعَنُوهُ لَعَنَهُ اللَّهُ
He (the narrator) said, ‘Muawiya said, ‘If you were truthful, then ascend the pulpit and curse Ali-asws’ (Nouzobillah). He ascended the pulpit and praise Allah-azwj and extolled upon Him-azwj, then said, ‘O you people! I have come to you all from the presence of a man whose evil has arrived and his good is delayed, and he has ordered me to curse Ali-asws. So, curse him (instead), may Allah-azwj Curse him’ (Muawiya).
فَضَجَّ أَهْلُ الْمَسْجِدِ بِآمِينَ فَلَمَّا رَجَعَ إِلَيْهِ فَأَخْبَرَهُ بِمَا قَالَ قَالَ لَا وَ اللَّهِ مَا عَنَيْتَ غَيْرِي ارْجِعْ حَتَّى تُسَمِّيَهُ بِاسْمِهِ
The people of the Masjid raised a clamour with (shouts of) ‘Ameen!’ When he returned to him and informed him with what he had said, he said, ‘No, by Allah-azwj! You did not mean apart from me. Return until you name him-asws with his-asws name’.
فَرَجَعَ وَ صَعِدَ الْمِنْبَرَ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ أَمَرَنِي أَنْ أَلْعَنَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع فَالْعَنُوا مَنْ لَعَنَ عَلِيَّ بْنَ أَبِي طَالِبٍ قَالَ فَضَجُّوا بِآمِينَ
He returned and ascended the pulpit, then said, ‘O you people! The commander of the faithful has ordered me that I curse, Ali-asws Bin Abu Talib-asws, so, curse the one who curses Ali-asws Bin Abu Talib-asws!’ They shouted with ‘Ameen!’
قَالَ فَلَمَّا خُبِّرَ مُعَاوِيَةُ قَالَ لَا وَ اللَّهِ مَا عَنَى غَيْرِي أَخْرِجُوهُ لَا يُسَاكِنِّيِ فِي بَلَدٍ فَأَخْرَجُوهُ.
He (the narrator) said, ‘When Muawiya was informed, he said, ‘No, by Allah-azwj! He did not mean apart from me. Expel him! Do not let him dwell in my city’. They expelled him’’.[108]
522 – كش، رجال الكشي رُوِيَ أَنَّ الْأَحْنَفَ بْنَ قَيْسٍ وَفَدَ إِلَى مُعَاوِيَةَ وَ جَارِيَةَ بْنَ قُدَامَةَ وَ الْحُبَابَ بْنَ يَزِيدَ فَقَالَ مُعَاوِيَةُ لِلْأَحْنَفِ أَنْتَ السَّاعِي عَلَى أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ وَ خَاذِلُ أُمِّ الْمُؤْمِنِينَ عَائِشَةَ وَ الْوَارِدُ الْمَاءَ عَلَى عَلِيٍّ بِصِفِّينَ
(The book) ‘Rijal Al Kashy’ –
It is reported that Al-Ahnaf Bin Qays delegated to Muawiya, and Jariyah Bin Qudama, and Al-Hubab Bin Yazeed. Muawiya said to Al-Ahnaf, ‘You were the courier to commander of the faithful Usman and abandoned mother of the believers Ayesha, and brought the water to Ali-asws are Siffeen’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مِنْ ذَاكَ مَا أَعْرِفُ وَ مِنْهُ مَا أُنْكِرُ أَمَّا أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ فَأَنْتُمْ مَعْشَرُ قُرَيْشٍ حَضَرْتُمُوهُ بِالْمَدِينَةِ وَ الدَّارُ مِنَّا عَنْهُ نَازِحَةٌ وَ قَدْ حَضَرَهُ الْمُهَاجِرُونَ وَ الْأَنْصَارُ بِمَعْزِلٍ وَ كُنْتُمْ بَيْنَ خَاذِلٍ وَ قَاتِلٍ
He said, ‘O commander of the faithful! From that is what I know, and from it what I deny. As for commander of the faithful Usman, you community of Quraysh were present with him at Al-Medina, and the house was displaced from us of him, and the Emigrants and the Helpers were present with isolation, and you were between a forsaker and a killer.
وَ أَمَّا عَائِشَةُ فَإِنِّي خَذَلْتُهَا فِي طُولِ بَاعٍ وَ رُحْبِ سِرْبٍ وَ ذَلِكَ أَنِّي لَمْ أَجِدْ فِي كِتَابِ اللَّهِ إِلَّا أَنْ تَقِرَّ فِي بَيْتِهَا وَ أَمَّا وُرُودِيَ الْمَاءَ بِصِفِّينَ فَإِنِّي وَرَدْتُ حِينَ أَرَدْتَ أَنْ تَقْطَعَ رِقَابَنَا عَطَشاً
And as for Ayesha, I abandoned her regarding the outstretched arms and plenty of troops, and that is because I did not find in the Book of Allah-azwj except that she should be staying in her house. And as for my bringing the water at Siffeen, I brought when you wanted our throats to be cut with thirst’.
فَقَامَ مُعَاوِيَةُ وَ تَفَرَّقَ النَّاسُ ثُمَّ أَمَرَ مُعَاوِيَةُ لِلْأَحْنَفِ بِخَمْسِينَ أَلْفَ دِرْهَمٍ وَ لِأَصْحَابِهِ بِصِلَةٍ فَقَالَ لِلْأَحْنَفِ حِينَ وَدَّعَهُ حَاجَتُكَ قَالَ تُدِرُّ عَلَى النَّاسِ عَطِيَّاتِهِمْ وَ أَرْزَاقَهُمْ وَ إِنْ سَأَلْتَ الْمَدَدَ أَتَاكَ مِنَّا رِجَالٌ سَلِيمَةُ الطَّاعَةِ شَدِيدَةُ النِّكَايَةِ
Muawiya stood up and separated the people. Then Muawiya ordered for Al-Ahnaf with fifty thousand Dirhams, and for his companions with gifts. He said to Al-Ahnaf when he bade him farewell, ‘Your need?’ He said, ‘You should go around the people with their gifts and their sustenance, and if you ask for help, I shall give you men from us being of solid obedience, severe prowesses.
وَ قِيلَ إِنَّهُ كَانَ يَرَى رَأْيَ الْعَلَوِيَّةِ وَ وَصَلَ الْحُبَابَ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ وَ كَانَ يَرَى رَأْيَ الْأُمَوِيَّةِ فَصَارَ الْحُبَابُ إِلَى مُعَاوِيَةَ وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ تُعْطِي الْأَحْنَفَ وَ رَأْيُهُ رَأْيُهُ خَمْسِينَ أَلْفَ دِرْهَمٍ وَ تُعْطِينِي وَ رَأْيِي رَأْيِي ثَلَاثِينَ أَلْفَ دِرْهَمٍ فَقَالَ يَا حُبَابُ إِنِّي اشْتَرَيْتُ بِهَا دِينَهُ
And it is said he used to hold the Alawite view, and he (Muawiya) awarded Al-Hubab with thirty thousand Dirhams, and he used to hold the Umayyad view. So, Al-Hubab came to Muawiya and said, ‘O commander of the faithful! You gave Al-Ahnaf fifty thousand Dirhams and his view is his view, and you gave me thirty thousand and my view is my view!’ He said, ‘O Hubab! I bought his religion with it’.
فَقَالَ الْحُبَابُ يَا أَمِيرَ الْمُؤْمِنِينَ تَشْتَرِي مِنِّي أَيْضاً دِينِي فَأَتَمَّهَا وَ أَلْحَقَهُ بِالْأَحْنَفِ فَلَمْ يَأْتِ عَلَى الْحُبَابِ أُسْبُوعٌ حَتَّى مَاتَ وَ رُدَّ الْمَالُ بِعَيْنِهِ إِلَى مُعَاوِيَةَ
Al-Hubab said, ‘O commander of the faithful! You can buy my religion from me as well’. He accused him and joined him with Al-Ahnaf. Not even a week came to Al-Hubab until he died, and the wealth was returned to Muawiya exactly.
فَقَالَ الْفَرَزْدَقُ يَرْثِي الْحُبَابَ
| أَ تَأْكُلُ مِيرَاثَ الْحُبَابِ ظُلَامَةً- | وَ مِيرَاثُ حَرْبٍ جَامِدٌ لَكَ ذَائِبُهُ- | |
| أَبُوكَ وَ عَمِّي يَا مُعَاوِيَةُ أَوْرَثَا- | تُرَاثاً فَيَخْتَارُ التُّرَاثَ أَقَارِبُهُ- | |
| وَ لَوْ كَانَ هَذَا الدِّينُ فِي جَاهِلِيَّةٍ- | عَرَفْتَ مَنِ الْمَوْلَى الْقَلِيلُ جَلَائِبُهُ- | |
| وَ لَوْ كَانَ هَذَا الْأَمْرُ فِي غَيْرِ مُلْكِكُمْ- | لَأَدَّيْتَهُ أَوْ غَصَّ بِالْمَاءِ شَارِبُهُ- | |
| فَكَمْ مِنْ أَبٍ لِي يَا مُعَاوِيَةُ لَمْ يَكُنْ- | أَبُوكَ الَّذِي مِنْ عَبْدِ شَمْسٍ يُقَارِبُهُ. |
Al-Farazdaq lamented Al-Hubab, ‘Are you devouring an inheritance of Al-Hubab unjustly, and inheritance of war frozen to you, melting it. Your father and my uncle, O Muawiya, inherited a heritage, and heritage chooses its relatives, and if this religion had been during the pre-Islamic period, you would have known who is the guardian, little is his pull, and if this matter was in other than in your kingdoms, you would have given it or immerse in the water drinking it, and how many fathers are there for me, O Muawiya? Was it not your father the one who was close from Abd Shams?’’[109]
523 – يل، الفضائل لابن شاذان قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ رَضِيَ اللَّهُ عَنْهُ كُنْتُ أَنَا وَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ بِالشَّامِ فَبَيْنَا نَحْنُ ذَاتَ يَوْمٍ إِذْ نَظَرْنَا إِلَى شَيْخٍ وَ هُوَ مُقْبِلٌ مِنْ صَدْرِ الْبَرِّيَّةِ مِنْ نَاحِيَةِ الْعِرَاقِ فَقَالَ مُعَاوِيَةُ عَرِّجُوا بِنَا إِلَى هَذَا الشَّيْخِ لِنَسْأَلَهُ مِنْ أَيْنَ أَقْبَلَ وَ إِلَى أَيْنَ يُرِيدُ وَ كَانَ مَعَ مُعَاوِيَةَ أَبُو الْأَعْوَرِ السُّلَمِيُّ وَ وَلَدَا مُعَاوِيَةَ خَالِدٌ وَ يَزِيدُ وَ عَمْرُو بْنُ الْعَاصِ
(The book) ‘Al Fazail’ of Ibn Shazan – Jabir Bin Abdullah Al Ansari said,
‘Muawiya Bin Abu Sufyan and I were at Syria. While we were (together) one day when we looked at an old man and he was coming from the middle of the wilderness from the direction of Al-Iraq. Muawiya said, ‘Come with us to this old man. Let us ask him where he is coming from and to where is he intending (to go)’. And with Muawiya were Abu Al Awr Al-Aslami, and two sons of Muawiya – Khalid and Yazeed-la, and Amro Bin Al-Aas.
قَالَ فَعَرَّجْنَا إِلَيْهِ فَقَالَ لَهُ مُعَاوِيَةُ مِنْ أَيْنَ أَقْبَلْتَ يَا شَيْخُ وَ إِلَى أَيْنَ تُرِيدُ فَلَمْ يُجِبْهُ الشَّيْخُ فَقَالَ لَهُ عَمْرُو بْنُ الْعَاصِ لِمَا لَا تُجِيبُ أَمِيرَ الْمُؤْمِنِينَ فَقَالَ الشَّيْخُ إِنَّ اللَّهَ جَعَلَ التَّحِيَّةَ غَيْرَ هَذِهِ
He (Jabir) said, ‘We went to him. Muawiya said to him, ‘Where are you coming from, O sheykh, and where are you intending?’ But the old man did not answer him. Amro Bin Al-Aas said to him, ‘Why are you not answering commander of the faithful?’ He said, ‘Surely Allah-azwj has Made the salutation for someone other than this one’.
فَقَالَ مُعَاوِيَةُ صَدَقْتَ يَا شَيْخُ أَصَبْتَ وَ أَخْطَأْنَا وَ أَحْسَنْتَ وَ أَسَأْنَا السَّلَامُ عَلَيْكَ يَا شَيْخُ فَقَالَ الشَّيْخُ وَ عَلَيْكَ السَّلَامُ فَقَالَ مُعَاوِيَةُ مَا اسْمُكَ يَا شَيْخُ فَقَالَ اسْمِي جَبَلٌ
Muawiya said, ‘You speak the truth, O sheykh! You are correct, and we are mistaken, and you have done good and we have done evil. The greetings be unto you, O sheykh!’ The sheykh said, ‘And upon you be the greetings’. Muawiya said, ‘What is your name, O sheykh?’ He said, ‘My name is Jablun’.
وَ كَانَ ذَلِكَ الشَّيْخُ طَاعِناً فِي السِّنِّ بِيَدِهِ شَيْءٌ مِنَ الْحَدِيدِ وَ وَسَطُهُ مَشْدُودٌ بِشَرِيطٍ مِنْ لِيفِ الْمُقْلِ وَ فِي رِجْلَيْهِ نَعْلَانِ مِنْ لِيفِ الْمُقْلِ وَ عَلَيْهِ كِسَاءٌ قَدْ سَقَطَ لِحَامُهُ وَ بَقِيَ سَدَانُهُ وَ قَدْ بَانَتْ شَرَاسِيفُ خَدَّيْهِ وَ قَدْ غَطَّتْ حَوَاجِبُهُ عَلَى عَيْنَيْهِ
And that sheykh was obviously in his old age. In his hand was something from the iron, and in the middle of it was tied a ribbon of jute, and in his legs were two slippers of jute, and upon him was a cloak, its stitching had fallen off and its hole had remained, and the softness of his cheeks had appeared, and his eyebrows had covered upon his eyes.
فَقَالَ مُعَاوِيَةُ يَا شَيْخُ مِنْ أَيْنَ أَقْبَلْتَ وَ إِلَى أَيْنَ تُرِيدُ قَالَ أَتَيْتُ مِنَ الْعِرَاقِ أُرِيدُ بَيْتَ الْمَقْدِسِ قَالَ مُعَاوِيَةُ كَيْفَ تَرَكْتَ الْعِرَاقَ قَالَ عَلَى الْخَيْرِ وَ الْبَرَكَةِ وَ النِّفَاقِ قَالَ لَعَلَّكَ أَتَيْتَ مِنَ الْكُوفَةِ مِنَ الْغَرِيِّ قَالَ الشَّيْخُ وَ مَا الْغَرِيُّ قَالَ مُعَاوِيَةُ الَّذِي فِيهِ أَبُو تُرَابٍ قَالَ الشَّيْخُ مَنْ تَعْنِي بِذَلِكَ وَ مَنْ أَبُو تُرَابٍ قَالَ ابْنُ أَبِي طَالِبٍ
Muawiya said, ‘O sheykh! Where are you coming from, and to where are you intending?’ He said, ‘I come from Al-Iraq. I intend Bayt Al-Maqdas’. Muawiya said, ‘How did you leave Al-Iraq as?’ He-asws said, ‘Upon good, and the Blessings, and the hypocrisy’. He said, ‘Perhaps you are coming from Al-Kufa, from Al-Ghary’. The sheykh said, ‘And what is Al-Ghary?’ Muawiya said, ‘That in which is Abu Turab-asws’. The sheykh said, ‘Who do you mean with that, and who is Abu Turab-asws?’ He said, ‘The son-asws of Abu Talib-asws’.
قَالَ لَهُ الشَّيْخُ أَرْغَمَ اللَّهُ أَنْفَكَ وَ رَضَّ اللَّهُ فَاكَ وَ لَعَنَ اللَّهُ أُمَّكَ وَ أَبَاكَ وَ لِمَ لَا تَقُولُ الْإِمَامُ الْعَادِلُ وَ الْغَيْثُ الْهَاطِلُ يَعْسُوبُ الدِّينِ وَ قَاتِلُ الْمُشْرِكِينَ وَ الْقَاسِطِينَ وَ الْمَارِقِينَ وَ سَيْفُ اللَّهِ الْمَسْلُولُ ابْنُ عَمِّ الرَّسُولِ وَ زَوْجُ الْبَتُولِ تَاجُ الْفُقَهَاءِ وَ كَنْزُ الْفُقَرَاءِ وَ خَامِسُ أَهْلِ الْعَبَاءِ وَ اللَّيْثُ الْغَالِبُ أَبُو الْحَسَنَيْنِ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ
The sheykh said to him, ‘May Allah-azwj Rub your nose, and may Allah-azwj Bruise your mouth, and may Allah-azwj Curse your mother and your father! And why did you not say, ‘The just Imam-asws, and the torrential rain, leader (Yasoub) of the religion, and killer of the Polytheists and the deviants and the renegades, and the unsheathed sword of Allah-azwj, son-asws of an uncle-as of the Rasool-saww, and husband of the chaste, crown of the jurists, and a treasure of the poor, and fifth of the people of the cloak, and the overcoming lion, father of Al-Hassan-asws, Ali-asws Bin Abu Talib-asws, upon him-asws be the Salawaat and the greetings’.
فَعِنْدَهَا قَالَ مُعَاوِيَةُ يَا شَيْخُ إِنِّي أَرَى لَحْمَكَ وَ دَمَكَ قَدْ خَالَطَ لَحْمَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ دَمِهِ حَتَّى لَوْ مَاتَ عَلِيٌّ مَا أَنْتَ فَاعِلٌ قَالَ لَا أَتَّهِمُ فِي فَقْدِهِ رَبِّي وَ أُجَلِّلُ فِي بُعْدِهِ حُزْنِي وَ أَعْلَمُ أَنَّ اللَّهَ لَا يُمِيتُ سَيِّدِي وَ إِمَامِي حَتَّى يَجْعَلَ مِنْ وُلْدِهِ حُجَّةً قَائِمَةً إِلَى يَوْمِ الْقِيَامَةِ
Muawiya said at that, ‘O sheykh! I see that your flesh and blood has mingled with the flesh of Ali-asws Bin Abu Talib-asws and his-asws blood, until if Ali-asws were to die, what would you do?’ He said, ‘I will not accuse my Lord-azwj for his-asws loss, and my grief would be honourable in his-asws remoteness, and I would know that Allah-azwj did not Cause my Master-asws and my Imam-asws to pass away until He-azwj Made a Divine Authority to be from his-asws sons-asws, standing up to the Day of Qiyamah’.
فَقَالَ يَا شَيْخُ هَلْ تَرَكْتَ مِنْ بَعْدِكَ أَمْراً تَفْتَخِرُ بِهِ قَالَ تَرَكْتُ الْفَرَسَ الْأَشْقَرَ وَ الْحَجَرَ وَ الْمَدَرَ وَ الْمِنْهَاجَ لِمَنْ أَرَادَ الْمِعْرَاجَ
He said, ‘O sheykh! Have you left any matter you can be priding with from after you?’ He said, ‘I am leaving behind the blonde horse and the stones and the mud, and the program for the one who wants the ascent’.
قَالَ عَمْرُو بْنُ الْعَاصِ لَعَلَّهُ لَا يَعْرِفُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَسَأَلَهُ مُعَاوِيَةُ فَقَالَ يَا شَيْخُ أَ تَعْرِفُنِي قَالَ الشَّيْخُ وَ مَنْ أَنْتَ قَالَ أَنَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ أَنَا الشَّجَرَةُ الزَّكِيَّةُ وَ الْفُرُوعُ الْعَلِيَّةُ سَيِّدُ بَنِي أُمَيَّةَ
Amro Bin Al-Aas said, ‘Perhaps he does not recognise you, O commander of the faithful!’ Muawiya asked him. He said, ‘O sheykh! Do you know me?’ The sheykh said, ‘And who are you?’ He said, ‘I am Muawiya Bin Abu Sufyan. I am the pure tree, and the lofty branch, chief of the clan of Umayya’.
فَقَالَ لَهُ الشَّيْخُ بَلْ أَنْتَ اللَّعِينُ عَلَى لِسَانِ نَبِيِّهِ وَ فِي كِتَابِهِ الْمُبِينِ إِنَّ اللَّهَ قَالَ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَ الشَّجَرَةُ الْخَبِيثَةُ وَ الْعُرُوقُ الْمُجْتَثَّةُ الْخَسِيسَةُ الَّذِي ظَلَمَ نَفْسَهُ وَ رَبَّهُ وَ قَالَ فِيهِ نَبِيُّهُ الْخِلَافَةُ مُحَرَّمَةٌ عَلَى ابْنِ أَبِي سُفْيَانَ الزَّنِيمِ بْنِ الزَّنِيمِ ابْنِ آكِلَةِ الْأَكْبَادِ الْفَاشِي ظُلْمُهُ فِي الْعِبَادِ
The sheykh said to him, ‘But you are the one accursed upon the tongue of His-azwj Prophet-saww, and in His-azwj Clarifying Book. Allah-azwj the Exalted Said: and the Accursed tree in the Quran; [17:60], and the wicked tree, and the uprooted root, and vile who is unjust to himself and to his Lord-azwj. And His-azwj Prophet-saww said regarding him: ‘The caliphate is prohibited unto the son of Abu Sufyan, the ignoble son of an ignoble, son of the liver-eater, his injustice is widespread among the servants’.
فَعِنْدَهَا اغْتَاظَ مُعَاوِيَةُ وَ حَنَقَ عَلَيْهِ فَرَدَّ يَدَهُ إِلَى قَائِمِ سَيْفِهِ وَ هَمَّ بِقَتْلِ الشَّيْخِ ثُمَّ قَالَ لَوْ لَا أَنَّ الْعَفْوَ حَسَنٌ لَأَخَذْتُ رَأْسَكَ ثُمَّ قَالَ أَ رَأَيْتَ لَوْ كُنْتُ فَاعِلًا ذَلِكَ قَالَ الشَّيْخُ إِذَنْ وَ اللَّهِ أَفُوزُ بِالسَّعَادَةِ وَ تَفُوزُ أَنْتَ بِالشَّقَاوَةِ وَ قَدْ قَتَلَ مَنْ هُوَ أَشَرُّ مِنْكَ مَنْ هُوَ خَيْرٌ مِنِّي وَ عُثْمَانُ شَرٌّ مِنْكَ
Muawiya was furious at that and raged at him. He moved his hand towards a custodian of his sword and thought of killing the sheykh, then said, ‘If the pardoning had not been better, I would have taken your head’. Then he said, ‘What is your view, if I were to do that?’ The sheykh said, ‘Then, by Allah-azwj, I shall win with the happiness and you would attain the wretchedness, and the one who is eviler than you has been killed by one who is better than me, and Usman is eviler than you are!’
قَالَ مُعَاوِيَةُ يَا شَيْخُ هَلْ كُنْتَ حَاضِراً يَوْمَ الدَّارِ قَالَ وَ مَا يَوْمُ الدَّارِ قَالَ مُعَاوِيَةُ يَوْمَ قَتَلَ عَلِيٌّ عُثْمَانَ فَقَالَ الشَّيْخُ تَاللَّهِ مَا قَتَلَهُ وَ لَوْ فَعَلَ ذَلِكَ لَعَلَاهُ بِأَسْيَافٍ حِدَادٍ وَ سَوَاعِدَ شِدَادٍ وَ كَانَ يَكُونُ فِي ذَلِكَ مُطِيعاً لِلَّهِ وَ لِرَسُولِهِ
Muawiya said, ‘O sheykh! Were you present at the day of the house?’ He said, ‘And what is the day of the house?’ Muawiya said, ‘The day Ali-asws killed Usman’. The sheykh said, ‘By Allah-azwj, he-asws did not kill him, and had he-asws done that, it would have been with the sharpened swords and strong forearms, and during that he-asws would have been obedient to Allah-azwj and to His-azwj Rasool-saww’.
قَالَ مُعَاوِيَةُ يَا شَيْخُ هَلْ حَضَرْتَ يَوْمَ صِفِّينَ قَالَ وَ مَا غِبْتُ عَنْهَا قَالَ كَيْفَ كُنْتَ فِيهَا قَالَ الشَّيْخُ أَيْتَمْتُ مِنْكَ أَطْفَالًا وَ أَرْمَلْتُ مِنْكَ إِخْوَاناً وَ كُنْتُ كَاللَّيْثِ أَضْرِبُ بِالسَّيْفِ تَارَةً وَ بِالرُّمْحِ أُخْرَى قَالَ مُعَاوِيَةُ
Muawiya said, ‘O sheykh! Were you present on the day of Siffeen?’ He said, ‘And I was not absent from it’. He said, ‘How were you in it?’ The sheykh said, ‘Children had been orphaned due to you, and women were widowed due to you, and I was like the lion striking with the sword at times, and with the spear at other times’.
هَلْ ضَرَبْتَنِي بِشَيْءٍ قَطُّ قَالَ الشَّيْخُ ضَرَبْتُكَ بِثَلَاثَةٍ وَ سَبْعِينَ سَهْماً فَأَنَا صَاحِبُ السَّهْمَيْنِ اللَّذَيْنِ وَقَعَا فِي بُرْدَتِكَ وَ صَاحِبُ السَّهْمَيْنِ اللَّذَيْنِ وَقَعَا فِي مَسْجَدِكَ وَ صَاحِبُ السَّهْمَيْنِ اللَّذَيْنِ وَقَعَا فِي عَضُدِكَ وَ لَوْ كَشَفْتَ الْآنَ لَأَرَيْتُكَ مَكَانَهُمَا:
Did you strike at me with anything?’ The sheykh said, ‘I had hit you with seventy three arrows, for I am the shooter of the two arrows, those which fell in your cloak, and shooter of the two arrows which fell into your Masjid, and shooter of the two arrows which fell in your upper arm, and if you were to uncover it now, I will show you their places’.
فَقَالَ مُعَاوِيَةُ يَا شَيْخُ هَلْ حَضَرْتَ يَوْمَ الْجَمَلِ قَالَ وَ مَا يَوْمُ الْجَمَلِ قَالَ مُعَاوِيَةُ يَوْمَ قَاتَلَتْ عَائِشَةُ عَلِيّاً قَالَ وَ مَا غِبْتُ عَنْهَا قَالَ مُعَاوِيَةُ يَا شَيْخُ الْحَقُّ كَانَ مَعَ عَلِيٍّ أَمْ مَعَ عَائِشَةَ قَالَ الشَّيْخُ بَلْ مَعَ عَلِيٍّ قَالَ مُعَاوِيَةُ أَ لَمْ يَقُلِ اللَّهُ وَ أَزْواجُهُ أُمَّهاتُهُمْ وَ قَالَ النَّبِيُّ ص لَهَا أُمَّ الْمُؤْمِنِينَ
Muawiya said, ‘O sheykh! Were you present on the day of the camel?’ He said, ‘And what is the day of the camel?’ Muawiya said, ‘The day Ayesha fought against Ali-asws’. He said, ‘And I was not absent from it’. Muawiya said, ‘O sheykh! Was the truth with Ali-asws or with Ayesha?’ He said, ‘But, it was with Ali-asws’. Muawiya said, ‘Didn’t Allah-azwj Say: and his wives are their mothers [33:6]? And the Prophet-saww said for her: ‘Mother of the Momineen’’.
قَالَ الشَّيْخُ أَ لَمْ يَقُلِ اللَّهُ تَعَالَى يا نِساءَ النَّبِيِ … وَ قَرْنَ فِي بُيُوتِكُنَّ وَ لا تَبَرَّجْنَ تَبَرُّجَ الْجاهِلِيَّةِ الْأُولى وَ قَالَ النَّبِيُّ ص أَنْتَ يَا عَلِيُّ خَلِيفَتِي عَلَى نِسْوَانِي وَ أَهْلِي وَ طَلَاقُهُنَّ بِيَدِكَ أَ فَتَرَى فِي ذَلِكَ مَعَهَا حَقٌّ حَتَّى سَفَكَتْ دِمَاءَ الْمُسْلِمِينَ وَ أَذْهَبَتْ أَمْوَالَهُمْ فَلَعْنَةُ اللَّهِ عَلَى الْقَوْمِ الظَّالِمِينَ وَ هُمَا كَامْرَأَةِ نُوحٍ فِي النَّارِ وَ لَبِئْسَ مَثْوَى الْكَافِرِينَ
The sheykh said, ‘O wives of the Prophet! [33:32] And stay in your houses and do not display your finery like the displaying of the Pre-Islamic period before; [33:33]. And the Prophet-saww said: ‘You-asws, O Ali-asws, are my-saww caliph upon my-saww womenfolk, and my-saww family, and their divorce is in your-asws hand’. Do you see any right being for her until she spilt the blood of the Muslims, and took away their wealth? May Allah-azwj Curse upon the unjust people, and they were both (Ayesha and Hafsa) like the wife of Noah-as (who is) in the Fire, and it is an evil abode of the Kafirs’.
قَالَ مُعَاوِيَةُ يَا شَيْخُ مَا جَعَلْتَ لَنَا شَيْئاً نَحْتَجُّ بِهِ عَلَيْكَ فَمَتَى ظُلِمَتِ الْأُمَّةُ وَ طُفِيَتْ عَنْهُمْ قَنَادِيلُ الرَّحْمَةِ قَالَ لَمَّا صِرْتَ أَمِيرَهَا وَ عَمْرُو بْنُ الْعَاصِ وَزِيرَهَا
Muawiya said, ‘O sheykh! You have not left anything we can argue upon you, so when did the community go into the darkness and the lamps of Mercy were extinguished from them?’ He said, ‘When you became their ruler, and Amro Bin Al-Aas its minister’.
قَالَ فَاسْتَلْقَى مُعَاوِيَةُ عَلَى قَفَاهُ مِنَ الضَّحِكِ وَ هُوَ عَلَى ظَهْرِ فَرَسِهِ فَقَالَ يَا شَيْخُ هَلْ مِنْ شَيْءٍ نَقْطَعُ بِهِ لِسَانَكَ قَالَ وَ مَا ذَا قَالَ عِشْرُونَ نَاقَةً حَمْرَاءَ مَحْمِلُهُ عَسَلًا وَ بُرّاً وَ سَمْناً وَ عَشَرَةُ آلَافِ دِرْهَمٍ تُنْفِقُهَا عَلَى عِيَالِكَ وَ تَسْتَعِينُ بِهَا عَلَى زَمَانِكَ
He (the narrator) said, ‘Muawiya lied down upon his shoulder from the laughter, and he was upon the back of his horse. He said, ‘O sheykh! Is there anything we can cut off your tongue with?’ He said, ‘And what is that?’ He said, ‘Twenty red camels, loaded with honey, and wheat, and butter, and ten thousand Dirhams you can spend upon your dependants and be assisted by it upon your time’.
قَالَ الشَّيْخُ لَسْتُ أَقْبَلُهَا قَالَ وَ لِمَ ذَلِكَ قَالَ الشَّيْخُ لِأَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ دِرْهَمٌ حَلَالٌ خَيْرٌ مِنْ أَلْفِ دِرْهَمٍ حَرَامٍ قَالَ مُعَاوِيَةُ لَئِنْ أَقَمْتَ فِي دِمَشْقَ لَأَضْرِبَنَّ عُنُقَكَ قَالَ مَا أَنَا مُقِيمٌ مَعَكَ فِيهَا قَالَ مُعَاوِيَةُ وَ لِمَ ذَلِكَ
The sheykh said, ‘I will not accept it’. He said, ‘And why is that so?’ The sheykh said, ‘Because I heard Rasool-Allah-saww saying: ‘A Permissible Dirham is better than a thousand Prohibited Dirhams’. Muawiya said, ‘If you stay in Damascus, I would strike off your neck’. He said, ‘I will not be staying therein with you’. Muawiya said, ‘And why is that so?’
قَالَ الشَّيْخُ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِياءَ ثُمَّ لا تُنْصَرُونَ وَ أَنْتَ أَوَّلُ ظَالِمٍ وَ آخِرُ ظَالِمٍ ثُمَّ تَوَجَّهَ الشَّيْخُ إِلَى بَيْتِ الْمَقْدِسِ.
The sheykh said, ‘Because Allah-azwj the Exalted is Saying: And you should not incline towards those who are unjust, so the Fire would touch you, and there would not a Guardian for you all from besides Allah, then you will not be helped [11:113], and you are the first oppressors and the last oppressor’. Then the sheykh headed towards Bayt al Maqdas’’.[110]
524 – يَلِ فض، كتاب الروضة قِيلَ دَخَلَ ضِرَارٌ صَاحِبُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ بَعْدَ وَفَاتِهِ ع فَقَالَ لَهُ مُعَاوِيَةُ يَا ضِرَارُ صِفْ لِي عَلِيَّ بْنَ أَبِي طَالِبٍ وَ أَخْلَاقَهُ الْمَرْضِيَّةَ
Kitab Al Rowza –
‘It is said, ‘Zirar, a companion of Amir Al-Momineen Ali-asws Bin Abu Talib-asws entered to see Muawiya Bin Abu Sufyan after his-asws passing away. Muawiya said to him, ‘O Zirar! Describe Ali-asws Bin Abu Talib-asws to me, and his-asws satisfactory manners’.
قَالَ ضِرَارٌ كَانَ وَ اللَّهِ بَعِيدَ الْمُدَى شَدِيدَ الْقُوَى يَنْفَجِرُ الْإِيمَانُ مِنْ جَوَانِبِهِ وَ تَنْطِقُ الْحِكْمَةُ مِنْ لِسَانِهِ يَقُولُ حَقّاً وَ يَحْكُمُ فَصْلًا فَأُقْسِمُ لَقَدْ شَاهَدْتُهُ لَيْلَةً فِي مِحْرَابِهِ وَ قَدْ أَرْخَى اللَّيْلُ سُدُولَهُ وَ هُوَ قَائِمٌ يُصَلِّي قَابِضاً عَلَى لَمَّتِهِ يَتَمَلْمَلُ تَمَلْمُلَ السَّلِيمِ وَ يَئِنُّ أَنِينَ الْحَزِينِ وَ يَقُولُ يَا دُنْيَا أَ بِي تَعَرَّضْتِ وَ إِلَيَّ تَشَوَّفْتِ غُرِّي غَيْرِي
Zirar said, ‘By Allah-azwj! He-asws was of long-term planning, intense strength, the Eman was bursting out from his-asws sides, and the wisdom was spoken from his-asws tongue. His-asws words were right, and his-asws judgment was decisive. I swear I had seen him-asws at night in his-asws prayer niche, and the night had let down its flaps and he-asws was standing praying Salat, in full control of his-asws words, being restless with full restlessness, groaning the groans of grief and saying: ‘O world! Is it to me-asws you are displaying, and to me-asws you are showing? Deceive others.
لَا حَانَ حِينُكِ أَجَلُكِ قَصِيرٌ وَ عَيْشُكِ حَقِيرٌ وَ قَلِيلُكِ حِسَابٌ وَ كَثِيرُكِ عِقَابٌ فَقَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ لِي إِلَيْكِ آهِ مِنْ بُعْدِ الطَّرِيقِ وَ قِلَّةِ الزَّادِ
Your time is not time. Your term is short, and your life is despicable, and little is your accounting and a lot is your punishment. I-asws have already divorced you thrice, there is no return to me-asws to you. Aah! From the remoteness of the (long) road and scarcity of the provisions!’’
قَالَ مُعَاوِيَةُ كَانَ وَ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ كَذَلِكَ وَ كَيْفَ حُزْنُكَ عَلَيْهِ قَالَ حُزْنُ امْرَأَةٍ ذُبِحَ وَلَدُهَا فِي حَجْرِهَا
Muawiya said, ‘By Allah-azwj! Amir Al-Momineen-asws was like that. And how is your grief upon him-asws?’ He said, ‘Grief of a woman whose child has been slaughtered in her lap’.
قَالَ فَلَمَّا سَمِعَ ذَلِكَ مُعَاوِيَةُ بَكَى وَ بَكَى الْحَاضِرُونَ.
He (the narrator) said, ‘When Muawiya heard that, he wept, and the ones present wept’’.[111]
525 – كشف، كشف الغمة حَضَرَ جَمَاعَةٌ عِنْدَ مُعَاوِيَةَ وَ عِنْدَهُ عَدِيُّ بْنُ حَاتِمٍ وَ كَانَ فِيهِمْ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ ذَرْنَا نُكَلِّمْ عَدِيّاً فَقَدْ زَعَمُوا أَنَّ عِنْدَهُ جَوَاباً
(The book) ‘Kashf Al-Ghumma’ – A group was present in the presence of Muawiya and with him was Aday Bin Hatim, and among them was Abdullah Bin Al-Zubeyr. They said, ‘O commander of the faithful! Leave us to talk to Aday, for they have alleged that there are answers with him’.
فَقَالَ إِنِّي أُحَذِّرُكُمُوهُ فَقَالُوا لَا عَلَيْكَ دَعْنَا وَ إِيَّاهُ فَقَالَ لَهُ ابْنُ الزُّبَيْرِ يَا أَبَا طَرِيفٍ مَتَى فُقِئَتْ عَيْنُكَ قَالَ يَوْمَ فَرَّ أَبُوكَ وَ قُتِلَ شَرَّ قَتْلَةٍ وَ ضَرَبَكَ الْأَشْتَرُ عَلَى اسْتِكَ فَوَقَعْتَ هَارِباً مِنَ الزَّحْفِ
He said, ‘I caution you all of him’. They said, ‘There is (nothing) upon you. Leave us and him’. Ibn Al-Zubeyr said to him, ‘O Abu Tareyf! When were your eyes blinded?’ He said, ‘The day your father fled and was killed an evil killing, and Al-Ashtar struck you upon your backside, so you fell down fleeing from the army’.
وَ أَنْشَدَ
| أَمَا وَ أَبِي يَا ابْنَ الزُّبَيْرِ لَوْ أَنَّنِي- | لَقِيتُكَ يَوْمَ الزَّحْفِ مَا رُمْتَ لِي سَخَطاً- | |
| وَ كَانَ أَبِي فِي طَيِءٍ وَ أَبُو أَبِي- | صَحِيحَيْنِ لَمْ تَنْزِعْ عُرُوقُهُمَا الْقِبْطَا- | |
| وَ لَوْ رُمْتَ شَتْمِي عِنْدَ عَدْلٍ قَضَاؤُهُ- | لَرُمْتُ بِهِ يَا ابْنَ الزُّبَيْرِ مَدَى شَحْطاً- |
And he prosed, ‘As for I and my father, O Ibn Al-Zubeyr! If I had met you on the day of the marching, you would not have been angered to me, and my father was in Tayy and father of my father were both righteous. Their roots were not Coptic, and if you were to throw insults at me at his judicial decisions, I shall throw it, O Ibn Al-Zubeyr, for a period of misfortune’.
فَقَالَ مُعَاوِيَةُ قَدْ كُنْتُ حَذَّرْتُكُمُوهُ فَأَبَيْتُمْ.
Muawiya said, ‘I had cautioned you all of him, but you refused’’.[112]
526 – كَشْفُ الْحَقِّ، لِلْعَلَّامَةِ رَحِمَهُ اللَّهُ رَوَى الْجُمْهُورُ أَنَّ أَرْوَى بِنْتَ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ دَخَلَتْ عَلَى مُعَاوِيَةَ فِي خِلَافَتِهِ بِالشَّامِ وَ هِيَ يَوْمَئِذٍ عَجُوزٌ كَبِيرَةٌ فَلَمَّا رَآهَا قَالَ مَرْحَباً بِكِ يَا خَالَةُ
(The book) ‘Kashf al Haq’ of the Allama – It is reported by Al Jamhour,
‘It is reported that the daughter of Al-Haris, son of Abdul Muttalib-asws entered to see Muawiya during his caliphate at Syrian, and on that day she was an old aged woman. When he saw her, he said, ‘Welcome to you, O aunt!’
قَالَتْ كَيْفَ أَنْتَ يَا ابْنَ أُخْتِي لَقَدْ كَفَرْتَ النِّعْمَةَ وَ أَسَأْتَ لِابْنِ عَمِّكَ الصُّحْبَةَ وَ تَسَمَّيْتَ بِغَيْرِ اسْمِكَ وَ أَخَذْتَ غَيْرَ حَقِّكَ بِلَا بَلَاءٍ كَانَ مِنْكَ وَ لَا مِنْ أَبِيكَ بَعْدَ أَنْ كَفَرْتُمْ بِمَا جَاءَ بِهِ مُحَمَّدٌ ص
She said, ‘How are you, O son of my sister? You have disbelieved in the Bounties, and have been an evil companion to the son-asws of your uncle-as, and named yourself with other than your (rightful) name (amir al-momineen), and you have seized other than your right without any suffering having been for you nor from your father, after you had disbelieve with what Muhammad-saww had come with.
فَأَتْعَسَ اللَّهُ مِنْكُمُ الْجُدُودَ حَتَّى رَدَّ اللَّهُ الْحَقَّ إِلَى أَهْلِهِ وَ كَانَتْ كَلِمَةُ اللَّهِ هِيَ الْعُلْيا وَ نَبِيُّنَا هُوَ الْمَنْصُورُ عَلَى كُلِّ مَنْ نَاوَاهُ وَ لَوْ كَرِهَ الْمُشْرِكُونَ
Allah-azwj was Unhappy from you of the divinations, until Allah-azwj Returned the right to its rightful ones, and the Word of Allah, it is the Exalted [9:40], and our Prophet-saww, he-saww is the Helped against everyone who attacked him-saww, and even though the Polytheists were averse.
فَكُنَّا أَهْلَ الْبَيْتِ أَعْظَمَ النَّاسِ فِي هَذَا الدِّينِ بَلَاءً وَ عَنْ أَهْلِهِ غَنَاءً وَ قَدْراً حَتَّى قَبَضَ اللَّهُ نَبِيَّهُ مَغْفُوراً ذَنْبُهُ مَرْفُوعَةً مَنْزِلَتُهُ شَرِيفاً عَنِ اللَّهِ مَرْضِيّاً فَوَثَبَ عَلَيْنَا بَعْدَهُ تَيْمٌ وَ عَدِيٌّ وَ بَنُو أُمَيَّةَ فَأَنْتَ تَهْتَدِي بِهُدَاهُمْ وَ تَقْصِدُ لِقَصْدِهِمْ
We the People-asws of the Household were the people of the greatest suffering in this religion, and of its people, needless and worthy, until Allah-azwj Caused His-azwj Prophet-saww to pass away, him-saww being raised to (the skies), his-saww noble status lofty, pleased from Allah-azwj. After him-saww, (the clans of) Taym and Aday and the clan of Umayya pounced upon us, and you were guided by their guidance, and aimed with their aims.
فَصِرْنَا بِحَمْدِ اللَّهِ فِيكُمْ أَهْلَ الْبَيْتِ بِمَنْزِلَةِ قَوْمِ مُوسَى فِي آلِ فِرْعَوْنَ يُذَبِّحُونَ أَبْنَاءَهُمْ وَ يَسْتَحْيُونَ نِسَاءَهُمْ وَ صَارَ سَيِّدُنَا مِنْكُمْ بَعْدَ نَبِيِّنَا بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى حَيْثُ يَقُولُ يَا ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَ كادُوا يَقْتُلُونَنِي
So, by the praise of Allah-azwj, we, People-asws of the Household, became among you to be at the status of the people of Musa-as among the people of Pharaoh-la. They were slaughtering their sons and letting their women live; and our chief (Ali-asws), after our Prophet-saww, became from you at the status of Haroun-as from Musa-as where he-as said: ‘Son of my mother! Surely the people weakened me and they almost killed me, [7:150].
فَلَمْ يُجْمَعْ بَعْدَ رَسُولِ اللَّهِ ص [لَنَا] شَمْلٌ وَ لَمْ يُسَهَّلْ [لَنَا] وَعْثٌ وَ غَايَتُنَا الْجَنَّةُ وَ غَايَتُكُمُ النَّارُ
But no inclusion was gathered for us after Rasool-Allah-azwj, and no toil was eased for us, and our peak is the Paradise and your peak is the Fire’.
فَقَالَ لَهَا عَمْرُو بْنُ الْعَاصِ أَيَّتُهَا الْعَجُوزُ الضَّالَّةُ اقْصِرِي مِنْ قَوْلِكِ وَ غُضِّي مِنْ طَرْفِكِ قَالَتْ وَ مَنْ أَنْتَ قَالَ أَنَا عَمْرُو بْنُ الْعَاصِ قَالَتْ يَا ابْنَ النَّابِغَةِ ارْبَعْ عَلَى ظَلْعِكَ وَ أغض [أَهِنْ] لِسَانَ نَفْسِكَ مَا أَنْتَ مِنْ قُرَيْشٍ فِي لُبَابِ حَسَبِهَا وَ لَا صَحِيحِ نَسَبِهَا وَ لَقَدِ ادَّعَاكَ خَمْسَةٌ مِنْ قُرَيْشٍ كُلُّهُمْ يَزْعُمُ أَنَّكَ ابْنُهُ
Amro Bin Al-Aas said to her, ‘O you strayed old woman! Shorten your words and close your eyes’. She said, ‘And who are you?’ He said, ‘I am Amro Bin Al-Aas’. She said, ‘O Ibn Al-Nabigha! Squat upon your ribs and turn a blind eye to your own tongue. What are you from Quraysh in the door of their affiliations nor of correct lineage, and five (men) from Quraysh had claimed you, all of them alleging that you were his son.
وَ لَطَالَ مَا رَأَيْتُ أُمَّكَ أَيَّامَ مِنًى بِمَكَّةَ تَكْسِبُ الْخَطِيئَةَ وَ تَتَّزِنُ الدَّرَاهِمَ مِنْ كُلِّ عَبْدٍ عَاهِرٍ هَائِجٍ وَ تَسَافَحُ عَبِيدَنَا فَأَنْتَ بِهِمْ أَلْيَقُ وَ هُمْ بِكَ أَشْبَهُ مِنْكَ تُقْرَعُ بَيْنَهُمْ.
And for long has your mother seen days from me at Makkah, earning the sins and weighing the Dirhams from every excited adulterous servant, and she committed adultery with our slaves. Thus, you are most suitable with them and they are most resembling with you. Cast lots between them’’.[113]
527 – كشف، كشف الغمة مِنْ كِتَابِ الْمُوَفَّقِيَّاتِ لِلزُّبَيْرِ بْنِ بَكَّارٍ الزُّبَيْرِيِّ حَدَّثَ عَنْ رِجَالِهِ قَالَ: دَخَلَ مِحْفَنُ بْنُ أَبِي مِحْفَنٍ الضَّبِّيُّ عَلَى مُعَاوِيَةَ فَقَالَ يَا مُعَاوِيَةُ جِئْتُكَ مِنْ عِنْدِ أَلْأَمِ الْعَرَبِ وَ أَعْيَا الْعَرَبِ وَ أَجْبَنِ الْعَرَبِ وَ أَبْخَلِ الْعَرَبِ قَالَ وَ مَنْ هُوَ يَا أَخَا بَنِي تَمِيمٍ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ
(The book) ‘Kashf Al Ghumma’, from ‘Kitab Al Muwaqafiqat’ of Al Zubeyr Bin Bakkar Al Zubeyri, narrating from his men, said,
‘Mihfan Bin Abu Mihfan Al-Zaby entered to see Muawiya. He said, ‘O Muawiya! I have come to you from the presence of meanest of the Arabs, and the most baffled of the Arabs, and the most cowardly of the Arabs, and stingiest of the Arabs’. He said, ‘And who is he, O brother of the clan of Taym?’ He said, ‘Ali-asws Bin Abu Talib-asws’ (Nouzo Billah).
قَالَ مُعَاوِيَةُ اسْمَعُوا يَا أَهْلَ الشَّامِ مَا يَقُولُ أَخَاكُمُ الْعِرَاقِيُّ فَابْتَدَرُوهُ أَيُّهُمْ يُنْزِلُهُ عَلَيْهِ وَ يُكْرِمُهُ
Muawiya said, ‘Listen, O people of Syria, what your Iraqi brother is saying! Rush to him, whoever of you wants him to lodge to him, and honour him’.
فَلَمَّا تَصَدَّعَ النَّاسُ عَنْهُ قَالَ لَهُ كَيْفَ قُلْتَ فَأَعَادَ عَلَيْهِ فَقَالَ لَهُ وَيْحَكَ يَا جَاهِلُ كَيْفَ يَكُونُ أَلْأَمَ الْعَرَبِ وَ أَبُوهُ أَبُو طَالِبٍ وَ جَدُّهُ عَبْدُ الْمُطَّلِبِ وَ امْرَأَتُهُ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ص
When the people were away from him, he said to him, ‘How did you say?’ He repeated to him. He said to him, ‘Woe be unto you, O ignorant one! How can he-asws be the meanest of the Arabs and his-asws father is Abu Talib-asws and his-asws grandfather-as is Abdul Muttalib-as, and his-asws wife is Fatima-asws, daughter-asws of Rasool-Allah-saww?
وَ أَنَّى يَكُونُ أَبْخَلَ الْعَرَبِ فَوَ اللَّهِ لَوْ كَانَ لَهُ بَيْتَانِ بَيْتُ تِبْنٍ وَ بَيْتُ تِبْرٍ لَأَنْفَدَ تِبْرَهُ قَبْلَ تِبْنِهِ وَ أَنَّى يَكُونُ أَجْبَنَ الْعَرَبِ فَوَ اللَّهِ مَا الْتَقَتْ فِئَتَانِ قَطُّ إِلَّا كَانَ فَارِسَهُم غَيْرَ مُدَافَعٍ وَ أَنَّى يَكُونُ أَعْيَا الْعَرَبِ فَوَ اللَّهِ مَا سَنَّ الْبَلَاغَةَ لِقُرَيْشٍ غَيْرُهُ
And from where can he-asws be most miserly of the Arabs? By Allah-azwj! If there were two houses for him, a house of straw and a house of gold, he-asws spend his gold (in charity) before his-asws stray. And from where can he-asws be the most cowardly of the Arabs? By Allah-azwj! No two parties met (in a battle) at all except their horseman could not defend (from him-asws). And how can he-asws be the most baffled of the Arabs? By Allah-azwj! No one has reached the peak of the eloquence apart from him-asws?’
وَ لَمَّا قَامَتْ أُمُّ مِحْفَنٍ عَنْهُ أَلْأَمَ وَ أَبْخَلَ وَ أَجْبَنَ وَ أَعْيَا لِبُظْرِ أُمِّهِ فَوَ اللَّهِ لَوْ لَا مَا تَعْلَمُ لَضَرَبْتُ الَّذِي فِيهِ عَيْنَاكَ فَإِيَّاكَ عَلَيْكَ لَعْنَةُ اللَّهِ وَ الْعَوْدَ إِلَى مِثْلِ هَذَا
And when Umm Mihfan stood up from him, the meanest, and the stingiest, and the most cowardly, and most baffled, in order to slander his mother, he (Muawiya said), ‘By Allah-azwj! If you did not know, I would strike that which is in your eye, so beware of the Curse of Allah-azwj upon you, and the repeating to the like of this!’
قَالَ وَ اللَّهِ أَنْتَ أَظْلَمُ مِنِّي فَعَلَى أَيِّ شَيْءٍ قَاتَلْتَهُ وَ هَذَا مَحَلُّهُ قَالَ عَلَى خَاتَمِي هَذَا حَتَّى يَجُوزَ بِهِ أَمْرِي قَالَ فَحَسْبُكَ ذَلِكَ عِوَضاً مِنْ سَخَطِ اللَّهِ وَ أَلِيمِ عَذَابِهِ قَالَ لَا يَا ابْنَ مِحْفَنٍ وَ لَكِنِّي أَعْرِفُ مِنَ اللَّهِ مَا جَهِلْتَ حَيْثُ يَقُولُ وَ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ.
He said, ‘By Allah-azwj! You (Muawiya) are more unjust than me. So, upon which thing did you fight against him-asws and this is his-asws position?’ He said, ‘Upon this ending of mine until, until he-asws exceeded my matter’. He said, ‘So that suffices you instead from the Wrath of Allah-azwj and the pain of His-azwj Punishment?’ He said, ‘No, O Ibn Mihfan! But I do recognise from Allah-azwj what you are ignorant of, where He-azwj is saying: and My Mercy Extends to all things”. [7:156]’’.[114]
528 – وَ حَدَّثَ الزُّبَيْرُ عَنْ رِجَالِهِ قَالَ: قَدِمَ ابْنُ عَبَّاسٍ عَلَى مُعَاوِيَةَ وَ كَانَ يَلْبَسُ أَدْنَى ثِيَابِهِ وَ يَخْفِضُ مِنْ شَأْنِهِ لِمَعْرِفَتِهِ أَنَّ مُعَاوِيَةَ كَانَ يَكْرَهُ إِظْهَارَهُ لِشَأْنِهِ وَ جَاءَ الْخَبَرُ إِلَى مُعَاوِيَةَ بِمَوْتِ الْحَسَنِ بْنِ عَلِيٍّ ع فَسَجَدَ شُكْراً لِلَّهِ تَعَالَى وَ بَانَ السُّرُورُ فِي وَجْهِهِ فِي حَدِيثٍ طَوِيلٍ ذَكَرَهُ الزُّبَيْرُ ذَكَرْتُ مِنْهُ مَوْضِعَ الْحَاجَةِ إِلَيْهِ
And Al Zubeyr narrated from his men saying,
‘Ibn Abbas arrived to Muawiya, and he was wearing the worst of his clothes, lowered from his own glory due to his recognition that Muawiya used to dislike (anyone) prevailing to his glory, and there came the news to Muawiya of the expiry of Al-Hassan-asws Bin Ali-asws. He performed a Sajdah of thanks to Allah-azwj the Exalted, and manifested the cheerfulness in his face’ – in a lengthy Hadeeth mentioned by Al-Zubeyr, and mentioning from it the subject matter needed to him.
وَ أَذِنَ لِلنَّاسِ وَ أَذِنَ لِابْنِ عَبَّاسٍ بَعْدَهُمْ فَدَخَلَ فَاسْتَدْنَاهُ وَ كَانَ قَدْ عَرَفَ بِسَجْدَتِهِ فَقَالَ لَهُ أَ تَدْرِي مَا حَدَثَ بِأَهْلِكَ قَالَ لَا قَالَ فَإِنَّ أَبَا مُحَمَّدٍ رَحِمَهُ اللَّهُ تُوُفِّيَ فَعَظَّمَ اللَّهُ أَجْرَكَ
‘And he (Muawiya) permitted for the people and permitted for Ibn Abbas after them. He entered, and sought permission to see him, and he had known of his Sajdah. He said, ‘Do you know what has befallen with your family?’ He said, ‘No’. He said, ‘Abu Muhammad (Al-Hassan-asws Bin Ali-asws), may Allah-azwj have Mercy on him-asws, as expired, so my Allah-azwj Magnify your Recompense’.
فَقَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ عِنْدَ اللَّهِ نَحْتَسِبُ الْمُصِيبَةَ بِرَسُولِ اللَّهِ ص وَ عِنْدَ اللَّهِ نَحْتَسِبُ مُصِيبَتَنَا بِالْحَسَنِ رَحِمَهُ اللَّهُ إِنَّهُ قَدْ بَلَغَتْنِي سَجْدَتُكَ فَلَا أَظُنُّ ذَلِكَ إِلَّا لِوَفَاتِهِ وَ اللَّهِ لَا يَسُدُّ جَسَدُهُ حُفْرَتَكَ وَ لَا يَزِيدُ انْقِضَاءُ أَجَلِهِ فِي عُمُرِكَ وَ لَطَالَ مَا رُزِينَا بِأَعْظَمَ مِنَ الْحَسَنِ ثُمَّ جَبَرَ اللَّهُ
He said, ‘We are for Allah and we are returning to Him [2:156]! In the Presence of Allah-azwj is the Reckoning of the calamity with Rasool-Allah-azwj, and in the Presence of Allah-azwj is the Reckoning of the calamity with Al-Hassan-asws, may Allah-azwj have Mercy on him-asws. Your Performing your Sajdah has reached me, and I do not think that is except for his-asws expiry. By Allah-azwj! Neither will his-asws body fill up your grave nor will the expiration of his-asws term increase in your life-span, and for long we have been calmed from Al-Hassan-asws. Then Allah-azwj will Determine’.
قَالَ مُعَاوِيَةُ كَمْ كَانَ أَتَى لَهُ قَالَ شَأْنُهُ أَعْظَمُ مِنْ أَنْ يُجْهَلَ مَوْلِدُهُ قَالَ أَحْسَبُهُ تَرَكَ صِبْيَةً صِغَاراً قَالَ كُلُّنَا كَانَ صَغِيراً فَكَبِرَ
Muawiya said, ‘How many (years) had come for him-asws?’ He said, ‘His-asws glory is greater than for his-asws birth to be ignored’. He said, ‘I reckon he-asws has a left young girl’. He said, ‘All of us were young, then became old’.
ثُمَّ قَالَ أَصْبَحْتَ سَيِّدَ أَهْلِكَ قَالَ أَمَّا مَا أَبْقَى اللَّهُ أَبَا عَبْدِ اللَّهِ الْحُسَيْنَ بْنَ عَلِيٍّ فَلَا ثُمَّ قَامَ وَ عَيْنُهُ تَدْمَعُ فَقَالَ مُعَاوِيَةُ لِلَّهِ دَرُّهُ لَا وَ اللَّهِ مَا هَيَّجَنَا قَطُّ إِلَّا وَجَدْنَاهُ سَيِّداً
Then he (Muawiya) said, ‘You have become the chief of your family’. He said, ‘But, as long as Allah-azwj Causes Abu Abdullah Al-Husayn-asws Bin Ali-asws to live, so no’. Then he stood up and his eyes were filled (with tears). Muawiya said, ‘Turn around. No, by Allah-azwj! He-asws did not irritate us at all, except we found him-asws a chief’.
وَ دَخَلَ ابْنُ عَبَّاسٍ عَلَى مُعَاوِيَةَ بَعْدَ انْقِضَاءِ الْعَزَاءِ فَقَالَ يَا أَبَا الْعَبَّاسِ أَ مَا تَدْرِي مَا حَدَثَ فِي أَهْلِكَ قَالَ لَا قَالَ هَلَكَ أُسَامَةُ بْنُ زَيْدٍ فَعَظَّمَ اللَّهُ أَجْرَكَ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ رَحِمَ اللَّهُ أُسَامَةَ وَ خَرَجَ
And Ibn Abbas entered as well to see Muawiya after the expiry of the mourning. He said, ‘O Ibn Al-Abbas! Do you not know what has occurred in your family?’ He said, ‘No’. He said, ‘Usama Bin Zayd has died, may Allah-azwj Magnify your Recompense’. He said, ‘We are for Allah and we are returning to Him [2:156]! May Allah-azwj have Mercy on Usama’, and he went out.
وَ أَتَاهُ بَعْدَ أَيَّامٍ وَ قَدْ عَزَمَ عَلَى مُحَاقَّتِهِ فَصَلَّى فِي الْجَامِعِ يَوْمَ الْجُمُعَةِ وَ اجْتَمَعَ النَّاسُ عَلَيْهِ يَسْأَلُونَهُ عَنِ الْحَلَالِ وَ الْحَرَامِ وَ الْفِقْهِ وَ التَّفْسِيرِ وَ أَحْوَالِ الْإِسْلَامِ وَ الْجَاهِلِيَّةِ
And he came to him after some days and he (Muawiya) had determined upon frightening him. He (Ibn Abbas) prayed Salat in the central Masjid on the day of Friday and gathered the people to him. They asked him about the Permissible, and the Prohibited, and the jurisprudence, and the interpretation (of the Holy Quran), and the situations of Al-Islam and the pre-Islamic period.
وَ افْتَقَدَ مُعَاوِيَةُ النَّاسَ فَقِيلَ إِنَّهُمْ مَشْغُولُونَ بِابْنِ عَبَّاسٍ وَ لَوْ شَاءَ أَنْ يَضْرِبُوا مَعَهُ بِمِائَةِ أَلْفِ سَيْفٍ قَبْلَ اللَّيْلِ لَفَعَلَ فَقَالَ نَحْنُ أَظْلَمُ مِنْهُ حَبَسْنَاهُ عَنْ أَهْلِهِ وَ مَنَعْنَاهُ حَاجَتَهُ وَ نَعَيْنَا إِلَيْهِ أَحِبَّتَهُ انْطَلِقُوا فَادْعُوهُ
And Muawiya missed the people. It was said, ‘They are busy with Ibn Abbas, and if he so desires for one hundred thousand swords will strike with him before the night, he can do so’. He said, ‘We are more unjust than him. We have withheld him from his family, and refused him his needs, and we spied on his loved ones. Go and call him!’
فَأَتَاهُ الْحَاجِبُ فَدَعَاهُ فَقَالَ إِنَّا بَنُو عَبْدِ مَنَافٍ إِذَا حَضَرَتِ الصَّلَاةُ لَمْ نَقُمْ حَتَّى نُصَلِّيَ أُصَلِّي إِنْ شَاءَ اللَّهُ وَ آتِيهِ فَرَجَعَ وَ صَلَّى ابْنُ عَبَّاسٍ الْعَصْرَ وَ أَتَاهُ فَقَالَ حَاجَتُكَ فَمَا سَأَلَهُ حَاجَةً إِلَّا قَضَاهَا وَ قَالَ أَقْسَمْتُ عَلَيْكَ لَمَّا دَخَلْتَ بَيْتَ الْمَالِ فَأَخَذْتَ حَاجَتَكَ
The guard came to him and called him. He said, ‘We the clan of Abd Manaf, when the Salat presented, we do not arise until we pray. I shall pray Salat if Allah-azwj so Desires and go to him’. He returned, and Ibn Abbas prayed Salat Al-Asr and came to him. He said, ‘(Give) your need’. He did not ask him for any need except he fulfilled it and said, ‘I vow upon you! Why don’t you enter the public treasury and take your need’.
وَ إِنَّمَا أَرَادَ أَنْ يُعَرِّفَ أَهْلَ الشَّامِ مَيْلَ ابْنِ عَبَّاسٍ إِلَى الدُّنْيَا فَعَرَفَ مَا يُرِيدُهُ فَقَالَ إِنَّ ذَلِكَ لَيْسَ لِي وَ لَا لَكَ فَإِنْ أَذِنْتَ أَنْ أُعْطِيَ كُلَّ ذِي حَقٍّ حَقَّهُ فَعَلْتُ قَالَ أَقْسَمْتُ عَلَيْكَ إِلَّا دَخَلْتَ فَأَخَذْتَ حَاجَتَكَ
And rather he intended the people of Syrian to know the inclination of Ibn Abbas towards the world. He understood what he intended, so he said, ‘That isn’t for me. Nor is it for you. So, if you were to allow to give everyone with a right, his right, then do so’. He said, ‘I vow upon you, if only you would enter and take your need’.
فَدَخَلَ فَأَخَذَ بُرْنُسَ خَزٍّ أَحْمَرَ يُقَالُ إِنَّهُ كَانَ لِأَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع ثُمَّ خَرَجَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ بَقِيَتْ لِي حَاجَةٌ قَالَ مَا هِيَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ قَدْ عَرَفْتَ فَضْلَهُ وَ سَابِقَتَهُ وَ قَرَابَتَهُ وَ قَدْ كَفَاكَهُ الْمَوْتُ أُحِبُّ أَنْ لَا يُشْتَمَ عَلَى مَنَابِرِكُمْ
He entered and took a red woollen cap. It is said it used to be for Amir Al-Momineen Ali-asws Bin Abu Talib-asws. Then he came out and said, ‘O commander of the faithful! There remains a need for me’. He said, ‘What is it?’ He said, ‘Ali-asws Bin Abu Talib-asws, you have recognised his-asws merits, and his-asws precedence, and his-asws kinship, and the death has stopped it. I would love it if you were not to revile him-asws upon your pulpits’.
قَالَ هَيْهَاتَ يَا ابْنَ عَبَّاسٍ هَذَا أَمْرُ دِينٍ أَ لَيْسَ أَ لَيْسَ وَ فَعَلَ وَ فَعَلَ فَعَدَّدَ مَا بَيْنَهُ وَ بَيْنَ عَلِيٍّ ع
He said, ‘Far be it, O Ibn Abbas! This is a matter of religion. Isn’t he-asws such, and isn’t he-asws such, and did such, and did such?’ – and he counted whatever was between him and Ali-asws.
فَقَالَ ابْنُ عَبَّاسٍ أَوْلَى لَكَ يَا مُعَاوِيَةُ وَ الْمَوْعِدُ الْقِيَامَةُ وَ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ وَ سَوْفَ تَعْلَمُونَ وَ تَوَجَّهَ إِلَى الْمَدِينَةِ.
Ibn Abbas said, ‘Foremost for you, O Muawiya, and the appointment is the (day of) Al-Qiyamah, For every prophecy is a fixed term, and soon you will be knowing it [6:67]’, and he headed to Al-Medina’’.[115]
529- وَ حَدَّثَ الزُّبَيْرُ عَنْ رِجَالِهِ عَنِ ابْنِ عَبَّاسٍ أَنَّ مُعَاوِيَةَ أَقْبَلَ عَلَيْهِ وَ عَلَى بَنِي هَاشِمٍ فَقَالَ إِنَّكُمْ تُرِيدُونَ أَنْ تَسْتَحِقُّوا الْخِلَافَةَ كَمَا اسْتَحْقَقْتُمُ النُّبُوَّةَ وَ لَا يَجْتَمِعَانِ لِأَحَدٍ حُجَّتُكُمْ فِي الْخِلَافَةِ شُبْهَةٌ عَلَى النَّاسِ تَقُولُونَ نَحْنُ أَهْلُ بَيْتِ النَّبِيِّ ص فَمَا بَالُ خِلَافَةِ النَّبِيِّ فِي غَيْرِنَا وَ هَذِهِ شُبْهَةٌ لِأَنَّهَا تُشْبِهُ الْحَقَّ
And Al Zubeyr narrated from his men, from Ibn Abbas,
‘Muawiya came to him (Ibn Abbas) and the clan of Hashim. He (Muawiya) said, ‘You are wanting to be deserving of the caliphate just as you deserved the Prophet-hood, and your argument will not be united for anyone regarding the caliphate. There are doubts upon the people. You are saying, ‘We are People-asws of the Household of the Prophet-saww’. So, what is the matter the caliphate of the Prophet-as is among others. And this is suspicious, because it resembles the truth.
فَأَمَّا الْخِلَافَةُ فَتَنْقَلِبُ فِي أَحْيَاءِ قُرَيْشٍ بِرِضَى الْعَامَّةِ وَ شُورَى الْخَاصَّةِ فَلَمْ يَقُلِ النَّاسُ لَيْتَ بَنِي هَاشِمٍ وَلُونَا وَ لَوْ أَنَّ بَنِي هَاشِمٍ وَلُونَا لَكَانَ خَيْراً لَنَا فِي دُنْيَانَا وَ آخِرَتِنَا
(Muawiya said) As for the caliphate, we overturned it during the lifetime of Quraysh by the agreement of the general public, and consultation in particular. The people did not say, ‘If only the clan of Hashim-as had ruled us’, and if the clan of Hashim-as had ruled us it would have been better for us in our world and our Hereafter.
فَلَا هُمْ حَيْثُ اجْتَمَعُوا عَلَى غَيْرِكُمْ تَمَنَّوْكُمْ وَ لَوْ زَهِدْتُمْ فِيهَا أَمْسِ لَمْ تُقَاتِلُوا عَلَيْهَا الْيَوْمَ وَ أَمَّا مَا زَعَمْتُمْ أَنَّ لَكُمْ مَلِكاً هَاشِمِيّاً وَ مَهْدِيّاً قَائِماً فَالْمَهْدِيُّ عِيسَى بْنُ مَرْيَمَ ع وَ هَذَا الْأَمْرُ فِي أَيْدِينَا حَتَّى نُسَلِّمَهُ إِلَيْهِ وَ لَعَمْرِي لَئِنْ مَلَكْتُمُوهَا مَا رَائِحَةُ عَادٍ وَ صَاعِقَةُ ثَمُودَ بِأَهْلَكَ لِلْقَوْمِ مِنْكُمْ
(Muawiya continued) They did not confer upon you when they united upon others, and had you abstained regarding it yesterday, they would not have fought you upon it today. (Muawiya said) And as for your claim that there is a Hashimite king for you and a Mahdi-asws, a rising one, so the Mahdi-asws is Isa-as Bin Maryam-as, and this command would be in our hands until we submit it to you. And by my life! Had you rule it, the wind of (people of) Aad and the thunderbolt of (people of) Samood was not more destructive than you would have been’.
ثُمَّ سَكَتَ فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ أَمَّا قَوْلُكَ إِنَّا نَسْتَحِقُّ الْخِلَافَةَ بِالنُّبُوَّةِ فَإِذَا لَمْ نَسْتَحِقَّهَا بِهَا فَبِمَ نَسْتَحِقُّهَا
Then he was silent, so Abdullah Bin Abbas, may Allah-azwj be Pleased from him, said, ‘As for your words we are (claiming to be) deserving of the caliphate with the Prophet-hood, so if we are not rightful due to it, then by what would we be rightful of it?
وَ أَمَّا قَوْلُكَ إِنَّ الْخِلَافَةَ وَ النُّبُوَّةَ لَا تَجْتَمِعَانِ لِأَحَدٍ فَأَيْنَ قَوْلُ اللَّهِ تَعَالَى فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً فَالْكِتَابُ النُّبُوَّةُ وَ الْحِكْمَةُ السُّنَّةُ وَ الْمُلْكُ الْخِلَافَةُ وَ نَحْنُ آلُ إِبْرَاهِيمَ أَمْرُ اللَّهِ فِينَا وَ فِيهِمْ وَاحِدٌ وَ السُّنَّةُ لَنَا وَ لَهُمْ جَارِيَةٌ
And as for your word that the caliphate and the Prophet-hood cannot be gathered for anyone, so where would be the Words of Allah-azwj the Exalted: So We have Given the Progeny of Ibrahim, the Book and the Wisdom, and have Given them a grand kingdom [4:54]. The Book is the Prophet-hood and the Wisdom is the Sunnah, and the kingdom is the caliphate, and we are the Progeny of Ibrahim. The Command of Allah-azwj regarding us and them is one, and the Sunnah is for us, and for them is a flow (of it).
وَ أَمَّا قَوْلُكَ إِنَّ حُجَّتَنَا مُشْتَبِهَةٌ فَوَ اللَّهِ لَهِيَ أَضْوَأُ مِنَ الشَّمْسِ وَ أَنْوَرُ مِنْ نُورِ الْقَمَرِ وَ إِنَّكَ لَتَعْلَمُ ذَلِكَ وَ لَكِنْ ثَنَى عِطْفَكَ وَ صَعَّرَكَ قَتْلُنَا أَخَاكَ وَ جَدَّكَ وَ أَخَاهُ وَ خَالَكَ فَلَا تَبْكِ عَلَى أَعْظُمٍ حَائِلَةٍ وَ أَرْوَاحِ أَهْلِ النَّارِ وَ لَا تَغْضَبَنَّ لِدِمَاءٍ أَحَلَّهَا الشِّرْكُ وَ وَضَعَهَا
And as for your words that our argument is suspicious, by Allah-azwj, it is more illuminating than the sun, and more radiant than the radiance of the moon, and you know that, but double your kindness and your anger. We killed your brother, and your grandfather, and your grandfather, and his brother, and your maternal uncle. So, do not cry upon the mighty obstacles and the souls of the people of the Fire, and do not be angered for the blood the Shirk had permitted it and placed it’.
فَأَمَّا تَرْكُ النَّاسِ أَنْ يَجْتَمِعُوا عَلَيْنَا فَمَا حُرِمُوا مِنَّا أَعْظَمُ مِمَّا حُرِمْنَا مِنْهُمْ
As for leaving by the people and their gathering against us, so they are not deprived from us any more than what we are deprived from them.
وَ أَمَّا قَوْلُكَ إِنَّا زَعَمْنَا أَنَّ لَنَا مَلِكاً مَهْدِيّاً فَالزَّعْمُ فِي كِتَابِ اللَّهِ شِرْكٌ قَالَ تَعَالَى زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا وَ كُلٌّ يَشْهَدُ أَنَّ لَنَا مَلِكاً وَ لَوْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلَّا يَوْمٌ وَاحِدٌ لَبَعَثَ اللَّهُ لِأَمْرِهِ مِنَّا مَنْ يَمْلَأُ الْأَرْضَ عَدْلًا وَ قِسْطاً كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً لَا تَمْلِكُونَ يَوْماً وَاحِداً إِلَّا مَلَكْنَا يَوْمَيْنِ وَ لَا شَهْراً إِلَّا مَلَكْنَا شَهْرَيْنِ وَ لَا حَوْلًا إِلَّا مَلَكْنَا حَوْلَيْنِ
And as for your words that we are alleging a king for us, a Mahdi-asws, so the allegation in the Book of Allah-azwj is Shirk. The Exalted Said: Those who commit Kufr allege that they will never be Resurrected. [64:7], and everyone will testify that there is a king for us, and if there does not remain from the world except one day, Allah-azwj will Resurrect His-azwj Command from us, one who would fill the earth with justice and equity, just as it would have been filled with injustice and tyranny. You will not rule for one day except we shall rule two days, nor a month except we shall rule two months, nor a year except we shall rule two years.
وَ أَمَّا قَوْلُكَ إِنَّ الْمَهْدِيَّ عِيسَى بْنُ مَرْيَمَ فَإِنَّمَا يَنْزِلُ عِيسَى عَلَى الدَّجَّالِ فَإِذَا رَآهُ يَذُوبُ كَمَا تَذُوبُ الشَّحْمَةُ وَ الْإِمَامُ مِنَّا رَجُلٌ يُصَلِّي خَلْفَهُ عِيسَى بْنُ مَرْيَمَ وَ لَوْ شِئْتَ سَمَّيْتُهُ
And as for your words that the Mahdi-asws is Isa-as Bin Maryam-as, so rather Isa-as would descend unto Al-Dajjal-la. When you see him-as, you will melt just as the fat melts, and the Imam-asws from us is a man Isa-as Bin Maryam-as would pray Salat behind him-as, and if you like, I can name him-asws.
وَ أَمَّا رِيحُ عَادٍ وَ صَاعِقَةُ ثَمُودَ فَإِنَّهُمَا كَانَا عَذَاباً وَ مُلْكُنَا وَ الْحَمْدُ لِلَّهِ رَحْمَةٌ.
And as for the wind of (people of) Aad, and thunderbolt of (people of) Samood, these two were punishments, and our kingdoms. And the praise is for Allah-azwj, Mercy’’.[116]
530 – وَ حَدَّثَ الزُّبَيْرُ قَالَ: حَجَّ مُعَاوِيَةُ فَجَلَسَ إِلَى ابْنِ عَبَّاسٍ فَأَعْرَضَ عَنْهُ ابْنُ عَبَّاسٍ فَقَالَ لِمَ تُعْرِضُ عَنِّي فَوَ اللَّهِ إِنَّكَ لَتَعْلَمُ أَنِّي أَحَقُّ بِالْخِلَافَةِ مِنِ ابْنِ عَمِّكَ
And Al Zubeyr narrated saying, ‘
‘Muawiya performed Hajj and he sat to Ibn Abbas, but Ibn Abbas turned away from him. He said, ‘Why do you turn away from me? By Allah-azwj! You know I am more rightful with the caliphate than the son-asws of your uncle-as’.
قَالَ ابْنُ عَبَّاسٍ لِمَ ذَاكَ لِأَنَّهُ كَانَ مُسْلِماً وَ كُنْتَ كَافِراً قَالَ لَا وَ لَكِنِ ابْنُ عَمِّي عُثْمَانُ قُتِلَ مَظْلُوماً قَالَ ابْنُ عَبَّاسٍ وَ عُمَرُ قُتِلَ مَظْلُوماً قَالَ إِنَّ عُمَرَ قَتَلَهُ كَافِرٌ وَ إِنَّ عُثْمَانَ قَتَلَهُ الْمُسْلِمُونَ قَالَ ابْنُ عَبَّاسٍ ذَاكَ أَدْحَضُ لِحُجَّتِكَ فَأَسْكَتَ مُعَاوِيَةُ.
Ibn Abbas said, ‘Why is that so? Because he-asws was a Muslim and you were a Kafir’. He said, ‘No, but the son of my uncle Usman was killed oppressed’. Ibn Abbas said, ‘And Umar was killed oppressed’. He said, ‘Umar, a Kafir had killed him, and Usman, the Muslims killed him’. Ibn Abbas said, ‘That refutes your own arguments’. Muawiya was silent’’.[117]
531 – وَ مِنْ كِتَابِ مَعَالِمِ الْعِتْرَةِ، لِلْجَنَابِذِيِّ عَنْ ذَكْوَانَ مَوْلَى مُعَاوِيَةَ قَالَ: قَالَ مُعَاوِيَةُ لَا أَعْلَمَنَّ أَحَداً سَمَّى هَذَيْنِ الْغُلَامَيْنِ ابْنَيْ رَسُولِ اللَّهِ إِلَّا فَعَلْتُ وَ فَعَلْتُ وَ لَكِنْ قُولُوا ابْنَيْ عَلِيٍّ
And from the book ‘Ma’alim Al Itrah’ of Al Hanabizy, from Zakwan a slave of Muawiya who said,
‘Muawiya said, ‘I do not know of anyone who names these two boys ‘sons of Rasool-Allah-saww’, except he-asws does it and does so, but say, ‘sons of Ali-asws’’.
قَالَ ذَكْوَانُ فَلَمَّا كَانَ بَعْدَ ذَلِكَ أَمَرَنِي أَنْ أَكْتُبَ بَنِيهِ فِي الشَّرَفِ قَالَ فَكَتَبْتُ بَنِيهِ وَ بَنِي بَنِيهِ وَ تَرَكْتُ بَنِي بَنَاتِهِ ثُمَّ أَتَيْتُهُ بِالْكِتَابِ فَنَظَرَ فِيهِ فَقَالَ وَيْحَكَ لَقَدْ أَغْفَلْتَ كُبْرَ بَنِيَّ فَقُلْتُ مَنْ قَالَ أَمَّا بَنُو فُلَانَةَ لِابْنَتِهِ بَنِيَّ أَمَّا بَنُو فُلَانَةَ بَنِيَّ لِابْنَتِهِ
Zakwan (the narrator) said, ‘When it was after that, he (Muawiya) ordered me to write his son in the nobility’. So, I wrote his sons and sons of his sons, and left out sons of his daughters. Then I came to him with the letter. He looked into it and said, ‘Woe be unto you! You had neglected my eldest son’. I said, ‘Who?’ He said, ‘As for the sons of so and so of daughter are my sons, and as for so and so, are sons of sons of his daughter’.
قَالَ قُلْتُ اللَّهَ أَ يَكُونُ بَنُو بَنَاتِكَ بَنِيكَ وَ لَا يَكُونُ بَنُو فَاطِمَةَ بَنِي رَسُولِ اللَّهِ ص قَالَ مَا لَكَ قَاتَلَكَ اللَّهُ لَا يَسْمَعَنَّ هَذَا أَحَدٌ مِنْكَ.
He said, ‘I said, ‘Allah-azwj! Can the sons of your daughters be your sons, and the sons-asws of (Syeda) Fatima-asws cannot be the sons-asws of Rasool-Allah-saww?’ He said, ‘What is the matter with you? May Allah-azwj Curse you! Do not let anyone hear this from you!’’[118]
531 – بشا، بشارة المصطفى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شَهْرَيَارَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْخُزَاعِيِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ بُنَانٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ السَّكُونِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ مَسْرُوقٍ عَنْ مُحَمَّدِ بْنِ دِينَارٍ الضَّبِّيِّ عَنْ عَبْدِ اللَّهِ بْنِ ضَحَّاكٍ عَنْ هِشَامِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: اجْتَمَعَ الطِّرِمَّاحُ وَ هِشَامٌ الْمُرَادِيُّ وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحِمْيَرِيُّ عِنْدَ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ فَأَخْرَجَ بَدْرَةً فَوَضَعَهَا بَيْنَ يَدَيْهِ ثُمَّ قَالَ يَا مَعْشَرَ شُعَرَاءِ الْعَرَبِ قُولُوا قَوْلَكُمْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَ لَا تَقُولُوا إِلَّا الْحَقَّ وَ أَنَا نَفِيٌّ مِنْ صَخْرِ بْنِ حَرْبٍ إِنْ أَعْطَيْتُ هَذِهِ الْبَدْرَةَ إِلَّا مَنْ قَالَ الْحَقَّ فِي عَلِيٍّ
(The book) ‘Basharat Al Mustafa’ – Muhammad Bin Ahmad Bin Shahriyar, from Muhammad Bin Al Hassan Al Khuzair, from Ali Bin Muhammad Bin Bunan, from Al Hassan Bin Muhammad Al Sakuni, from Ahmad Bin Muhammad Bin Masrouq, from Muhammad Bin Dinar Al Zuby, from Abdullah Bin Sahhak, from Hisham Bin Muhammad, from his father who said,
‘Al-Tirmah, and Hisham Al-Muradi, and Muhammad Bin Abdullah Al-Himeyri gathered in the presence of Muawiya Bin Abu Sufyan. He brought out a money-bag and placed it in front of him, then said, ‘O community of Arab poets! Say your words regarding Ali-asws Bin Abu Talib-asws and do not be speaking except the truth, and I am vowing from Sakhar Bin Harb that I shall give this bag only to the one who says the truth regarding Ali-asws’.
فَقَامَ الطِّرِمَّاحُ فَتَكَلَّمَ وَ قَالَ فِي عَلِيٍّ وَ وَقَعَ فِيهِ فَقَالَ مُعَاوِيَةُ اجْلِسْ فَقَدْ عَرَفَ اللَّهُ نِيَّتَكَ وَ رَأَى مَكَانَكَ
Al-Tirmah stood up and spoke, and said regarding Ali-asws, and defamed regarding him-asws. Muawiya said, ‘Sit down, for Allah-azwj Knows your intention and has Seen your place’.
ثُمَّ قَامَ هِشَامٌ الْمُرَادِيُّ فَقَالَ أَيْضاً وَ وَقَعَ فِيهِ فَقَالَ مُعَاوِيَةُ اجْلِسْ مَعَ صَاحِبِكَ فَقَدْ عَرَفَ اللَّهُ مَكَانَكُمَا
Then Hisham Al-Muradi stood up and said as well and defamed regarding him-asws. Muawiya said, ‘Sit down with your companion, for Allah-azwj Known both your places’.
فَقَالَ عَمْرُو بْنُ الْعَاصِ لِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحِمْيَرِيِّ وَ كَانَ خَاصّاً بِهِ تَكَلَّمْ وَ لَا تَقُلْ إِلَّا الْحَقَّ ثُمَّ قَالَ يَا مُعَاوِيَةُ قَدْ آلَيْتَ أَلَّا تُعْطِيَ هَذِهِ الْبَدْرَةَ إِلَّا قَائِلَ الْحَقِّ فِي عَلِيٍّ قَالَ نَعَمْ أَنَا نَفِيٌّ مِنْ صَخْرِ بْنِ حَرْبٍ إِنْ أَعْطَيْتُهَا مِنْهُمْ إِلَّا مَنْ قَالَ الْحَقَّ فِي عَلِيٍّ
Amro Bin Al-Aas said to Muhammad Bin Abdullah Al-Himeyri, and he was special with him, ‘Speak and do not (say) expect the truth’. Then said, ‘O Muawiya! You have sworn that you will not give this money-bag except to a speaker of the truth regarding Ali-asws. He said, ‘I vowed from Sakhar Bin Harb that I shall give it only to the one from them who speaks the truth regarding Ali-asws’.
فَقَامَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فَتَكَلَّمَ ثُمَّ قَالَ
| بِحَقِّ مُحَمَّدٍ قُولُوا بِحَقٍّ- | فَإِنَّ الْإِفْكَ مِنْ شِيَمِ اللِّئَامِ- | |
| أَ بَعْدَ مُحَمَّدٍ بِأَبِي وَ أُمِّي | رَسُولُ اللَّهِ ذِي الشَّرَفِ التَّمَامِ- | |
| أَ لَيْسَ عَلِيٌّ أَفْضَلَ خَلْقِ رَبِّي- | وَ أَشْرَفَ عِنْدَ تَحْصِيلِ الْأَنَامِ- | |
| وَلَايَتُهُ هِيَ الْإِيمَانُ حَقّاً- | فَذَرْنِي مِنْ أَبَاطِيلِ الْكَلَامِ- |
Muhammad Bin Abdullah stood up and spoke. Then he said (a poem), ‘By the right of Muhammad, speak the truth, for the like is from a blame-worthy nature. By my father and my mother, is there anyone after Muhammad-saww Rasool-Allah-saww with the complete nobility. Isn’t Ali-asws the most superior creature of my Lord-azwj, and most noble in the presence of all the living creatures. His-asws Wilayah, it is the Eman truly, so leave me from the false talk.
| وَ طَاعَةُ رَبِّنَا فِيهَا وَ فِيهَا- | شِفَاءٌ لِلْقُلُوبِ مِنَ السَّقَامِ- | |
| عَلِيٌّ إِمَامُنَا بِأَبِي وَ أُمِّي- | أَبُو الْحَسَنِ الْمُطَهَّرُ مِنْ حَرَامٍ- | |
| إِمَامُ هُدًى آتَاهُ اللَّهُ عِلْماً- | بِهِ عُرِفَ الْحَلَالُ مِنَ الْحَرَامِ- | |
| وَ لَوْ أَنِّي قَتَلْتُ النَّفْسَ حُبّاً- | لَهُ مَا كَانَ فِيهَا مِنْ أَثَامٍ- | |
| يَحُلُّ النَّارَ قَوْمٌ يُبْغِضُوهُ | وَ إِنْ صَامُوا وَ صَلَّوْا أَلْفَ عَامٍ |
And the obedience of our Lord-azwj is in it, and in is a healing for the hearts from the diseases. By my father and my mother! Ali-asws is our Imam-asws, father-asws of Al-Hassan-asws, the purified from the Prohibitions, Imam-asws of guidance. Allah-azwj Gave him-asws knowledge, by it he-asws recognised the Permissible(s) from the Prohibitions, and if I were to kill the soul in love for him-asws, there would not be any sin in it. The Fire would be released on people hating him-asws, and even if they Fast, and pray Salat for a thousand years’.
| فَلَا وَ اللَّهِ مَا تَزْكُو صَلَاةٌ- | بِغَيْرِ وَلَايَةِ الْعَدْلِ الْإِمَامِ- | |
| أَمِيرَ الْمُؤْمِنِينَ بِكَ اعْتِمَادِي- | وَ بِالْغُرَرِ الْمَيَامِينِ اعْتِصَامِي | |
| بَرِئْتُ مِنَ الَّذِي عَادَى عَلِيّاً- | وَ حَارَبَهُ مِنْ أَوْلَادِ الْحَرَامِ- | |
| تَنَاسَوْا نَصْبَهُ فِي يَوْمِ خُمٍ | مِنَ الْبَارِئِ وَ مِنْ خَيْرِ الْأَنَامِ- |
So, by Allah-azwj! Salat cannot purify without Wilayah of a just Imam-asws. Amir Al-Momineen-asws! I rely with you-asws and from the deception of the two I seek refuge, disavowing from the one who is inimical to Ali-asws, and war against him, (is only) from the illegitimate children. You are forgetting the nomination during the day of Khumm, of best of the created beings and from the best of the people.
| بِرَغْمِ الْأَنْفِ مَنْ يَشْنَأُ كَلَامِي- | عَلِيٌّ فَضْلُهُ كَالْبَحْرِ طَامٍ- | |
| وَ أَبْرَأُ مِنْ أُنَاسٍ أَخَّرُوهُ- | وَ كَانَ هُوَ الْمُقَدَّمَ بِالْمَقَامِ- | |
| عَلِيٌّ هَزَّمَ الْأَبْطَالَ لَمَّا- | رَأَوْا فِي كَفِّهِ مَاحَ الْحُسَامِ- | |
| عَلَى آلِ النَّبِيِّ صَلَاةُ رَبِّي- | صَلَاةً بِالْكَمَالِ وَ بِالتَّمَامِ- |
His nose is rubbed, one who opposes my speech. Ali-asws, his-asws merits are like the gracious ocean. And I disavow from the people setting his-asws (position) low and although he-asws was the most forward with the position. Ali-asws defeated the champions when they saw in his-asws palm a shiny blade. Upon the Progeny-asws of the Prophet-saww is the Salawaat of my Lord-azwj, Salawaat with the perfection and the completion’’.
فَقَالَ مُعَاوِيَةُ أَنْتَ أَصْدَقُهُمْ قَوْلًا فَخُذْ هَذِهِ الْبَدْرَةَ.
Muawiya said, ‘You are their most truthful of words. This here is the money-bag (for you)’’.[119]
532 – يف، الطرائف ذَكَرَ ابْنُ عَبْدِ رَبِّهِ فِي كِتَابِ الْعِقْدِ فِي قِصَّةِ دَارَمِيَّةَ الْحَجُونِيَّةِ أَنَّ مُعَاوِيَةَ قَالَ لَهَا أَ تَدْرِينَ لِمَ بَعَثْتُ إِلَيْكِ قَالَتْ لَا يَعْلَمُ الْغَيْبَ إِلَّا اللَّهُ قَالَ بَعَثْتُ إِلَيْكِ لِأَسْأَلَكِ عَلَامَ أَحْبَبْتِ عَلِيّاً وَ أَبْغَضْتِينِي وَ وَالَيْتِهِ وَ عَادَيْتِينِي
(The book) ‘Al Taraif’ – Ibn Abd Rabbih mention in the book ‘Al Iqd’ in the story of Darmiyya Al Hujuniya,
‘Muawiya said to her, ‘Do you know why I sent for you?’ She said, ‘No one knows the hidden except Allah-azwj’. He said, ‘I sent for you to ask you upon what do you love Ali-asws and are hating me, and are befriending him-asws and being inimical to me’.
قَالَتْ لَهُ أَ تُعْفِينِي قَالَ لَا أُعْفِيكِ قَالَتْ أَمَّا إِذَا أَبَيْتَ فَإِنِّي أَحْبَبْتُ عَلِيّاً عَلَى عَدْلِهِ فِي الرَّعِيَّةِ وَ قِسْمَتِهِ بِالسَّوِيَّةِ وَ أُبْغِضُكَ عَلَى قِتَالِكَ مَنْ هُوَ أَوْلَى مِنْكَ بِالْأَمْرِ وَ طَلَبِكَ مَا لَيْسَ لَكَ بِحَقٍّ
She said to him, ‘Will you excuse me?’ He said, ‘I will not excuse you’. She said, ‘But, since you are refusing, I love Ali-asws upon his-asws justice among the citizens, and his distribution with the equality, and I hate you upon your fighting against the one who is foremost with the command than you are, and your seeking what isn’t for you by right.
وَ وَالَيْتُ عَلِيّاً عَلَى مَا عَقَدَ لَهُ رَسُولُ اللَّهِ ص مِنَ الْوَلَايَةِ وَ عَلَى حُبِّهِ لِلْمَسَاكِينِ وَ إِعْظَامِهِ لِأَهْلِ الدِّينِ وَ عَادَيْتُكَ عَلَى سَفْكِ الدِّمَاءِ وَ جَوْرِكَ فِي الْقَضَاءِ وَ حُكْمِكَ بِالْهَوَى.
And I am befriending Ali-asws upon what Rasool-Allah-saww had pacted to him-asws of the Wilayah, and upon his-asws love towards the poor and his-asws revering the people of religion, and I am inimical to you upon your spilling the blood, and your tyranny in the judgments, and your decisions with the personal opinions’’.[120]
533 – وَ مِنَ الْكِتَابِ الْمَذْكُورِ فِي وُفُودِ أَرْوَى بِنْتِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ عَلَى مُعَاوِيَةَ أَنَّهُ قَالَ لَهَا كَيْفَ كُنْتِ بَعْدَنَا فَقَالَتْ بِخَيْرٍ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ كَفَرْتَ النِّعْمَةَ وَ أَسَأْتَ لِابْنِ عَمِّكَ الصُّحْبَةَ وَ تَسَمَّيْتَ بِغَيْرِ اسْمِكَ وَ أَخَذْتَ غَيْرَ حَقِّكَ مِنْ غَيْرِ دَيْنٍ كَانَ مِنْكَ وَ لَا مِنْ آبَائِكَ وَ لَا سَابِقَةٍ لَكَ فِي الْإِسْلَامِ بَعْدَ أَنْ كَفَرْتُمْ بِرَسُولِ اللَّهِ ص
And from the mentioned book – In a delegation of Urwa Bint Al-Haris son of Abdul Muttalib-as to Muawiya, he said to her, ‘How were you after us?’ She said, ‘With goodness, O commander of the faithful! You have disbelieved in the bounties, and been of evil companionship with the son-asws of your uncle-as, and have named yourself with other than your (rightful) name, and have taken other than your right from without any religion having been from you, nor from your forefathers, nor is there any precedence for you in Al-Islam after your disbelieving Rasool-Allah-saww.
فَأَتْعَسَ اللَّهُ مِنْكُمُ الْجُدُودَ وَ أَصْعَرَ مِنْكُمُ الْخُدُودَ وَ رَدَّ الْحَقَّ إِلَى أَهْلِهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ وَ كَانَتْ كَلِمَتُنَا هِيَ الْعُلْيَا وَ نَبِيُّنَا هُوَ الْمَنْصُورُ فَوَلِيتُمْ عَلَيْنَا بَعْدُ فَأَصْبَحْتُمْ تَحْتَجُّونَ عَلَى سَائِرِ النَّاسِ بِقَرَابَتِكُمْ مِنْ رَسُولِ اللَّهِ ص وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَ أَوْلَى بِهَذَا مِنْكُمْ
Allah-azwj is not Pleased with the divinations from you, and Hardened the deceptions from you, and Returned the right to its people, and even though the Polytheists were averse, and our word, it was the highest, and our Prophet-saww, he-saww was the Helped (by Allah-azwj). But you ruled upon us afterwards and became arguing upon the rest of the people with your kinship from Rasool-Allah-saww and we are closer to him-saww than you are and foremost with this than you are.
وَ كُنَّا فِيكُمْ بِمَنْزِلَةِ بَنِي إِسْرَائِيلَ فِي آلِ فِرْعَوْنَ وَ كَانَ عَلِيٌّ بَعْدَ نَبِيِّنَا مُحَمَّدٍ ص بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى فَغَايَتُنَا الْجَنَّةُ وَ غَايَتُكُمُ النَّارُ.
And among you we were at the status of the children of Israel among the people of Pharaoh-la, and after our Prophet-saww Ali-asws was at the status of Haroun-as from Musa-as. Thus, our peak is the Paradise and your peak is the Fire’’.[121]
534 – أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْهُ أَنَّهُ قَالَ: دَعَا مُعَاوِيَةُ قُرَّاءَ أَهْلِ الشَّامِ وَ قُضَاتَهُمْ فَأَعْطَاهُمُ الْأَمْوَالَ وَ بَثَّهُمْ فِي نَوَاحِي الشَّامِ وَ مَدَائِنِهَا يَرْوُونَ الرِّوَايَاتِ الْكَاذِبَةَ وَ يَضَعُونَ لَهُمُ الْأُصُولَ الْبَاطِلَةَ وَ يُخْبِرُونَهُمْ بِأَنَّ عَلِيّاً قَتَلَ عُثْمَانَ وَ يَتَبَرَّأُ مِنْ أَبِي بَكْرٍ وَ عُمَرَ وَ أَنَّ مُعَاوِيَةَ يَطْلُبُ بِدَمِ عُثْمَانَ وَ مَعَهُ أَبَانُ بْنُ عُثْمَانَ وَ وُلْدُ عُثْمَانَ حَتَّى اسْتَمَالُوا أَهْلَ الشَّامِ وَ اجْتَمَعَتْ كَلِمَتُهُمْ
I am saying – ‘I found in the book of Suleym Bin Qays Al Hilali, from Aban Bin Abu Ayyash, from him, he said,
‘Then Muawiya called the reciters of Syria and its judges. He gave them wealth and sent them in areas of Syria and its cities. They reported false reports and placed false principles for them. They informed them that Ali-asws killed Usman and disavows from Abu Bakr and Umar, and that Muawiya is seeking the blood (revenge) of Usman, and with him were Abaan Bin Usman, and the children of Usman, until they used the people of Syria and gathered them on their words.
وَ لَمْ يَزَلْ مُعَاوِيَةُ عَلَى ذَلِكَ عِشْرِينَ سَنَةً ذَلِكَ عَمَلُهُ فِي جَمِيعِ أَعْمَالِهِ حَتَّى قَدِمَ عَلَيْهِ طُغَاةُ أَهْلِ الشَّامِ وَ أَعْوَانُ الْبَاطِلِ الْمُنْتَزِلُونَ لَهُ بِالطَّعَامِ وَ الشَّرَابِ يُعْطِيهِمُ الْأَمْوَالَ وَ يَقْطَعُهُمُ الْقَطَائِعَ حَتَّى نَشَأَ عَلَيْهِ الصَّغِيرُ وَ هَرِمَ عَلَيْهِ الْكَبِيرُ وَ هَاجَرَ عَلَيْهِ الْأَعْرَابِيُّ
Muawiya did not cease doing that for twenty years. That was his deed among all his deeds until the oppressors of Syria came up to him, and he gave the agents of falsehood food and drinks, giving them the wealth and pieces of land and the food and the drink, to the extent that the young grew up, and the grown ones became elderly, and the Bedouins migrated to him.
وَ تَرَكَ أَهْلُ الشَّامِ لَعْنَ الشَّيْطَانِ وَ قَالُوا لُعِنَ عَلِيٌّ وَ قَاتِلُ عُثْمَانَ فَاسْتَقَرَّ عَلَى ذَلِكَ جَهَلَةُ الْأُمَّةِ وَ أَتْبَاعُ أَئِمَّةِ الضَّلَالَةِ وَ الدُّعَاةِ إِلَى النَّارِ فَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ وَ لَوْ شاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدى وَ لَكِنَّ اللَّهَ يَفْعَلُ ما يَشاءُ-.
And the people of Syria left cursing Satan-la and started cursing Ali-asws (Nouzo Billah), and they were saying, ‘Curse be upon Ali-asws the murderer of Usman’. The ignorant ones of the community accepted that and followed the imams of misguidance who called them to the Fire. So, ‘Allah is Sufficient for us and the most excellent Protector’ [3:173] and had Allah so Desired, He would have Gathered them upon the Guidance, [6:35]. But, Allah Does whatever He so Desires to” [3:40]’’.[122]
أَبَانٌ عَنْ سُلَيْمٍ قَالَ: كَانَ لِزِيَادِ بْنِ سُمَيَّةَ كَاتِبٌ يَتَشَيَّعُ وَ كَانَ لِي صَدِيقاً فَأَقْرَأَنِي كِتَاباً كَتَبَهُ مُعَاوِيَةُ إِلَى زِيَادٍ جَوَابَ كِتَابِهِ إِلَيْهِ
Abaan from Sulaym who said, ‘Ziyad Bin Samiya was a writer who was a Shiite and a friend of mine. He read out to me a letter that Muawiya had written to Ziyad in reply to his letter.
أَمَّا بَعْدُ فَإِنَّكَ كَتَبْتَ إِلَيَّ تَسْأَلُنِي عَنِ الْعَرَبِ مَنْ أُكْرِمُ مِنْهُمْ وَ مَنْ أُهِينُ وَ مَنْ أُقَرِّبُ وَ مَنْ أُبَعِّدُ وَ مَنْ آمَنُ مِنْهُمْ وَ مَنْ أَحْذَرُ وَ فِي رِوَايَةٍ أُخْرَى وَ مَنْ أُومِنُ مِنْهُمْ وَ مَنْ أُخِيفُ وَ أَنَا يَا أَخِي أَعْلَمُ النَّاسِ بِالْعَرَبِ
Having said that, you had written to me asking me about the Arabs – whom to honour among them, and whom to humiliate, and whom to bring closer, and whom to keep away, and from whom to feel safe, and from whom to beware? And I – my brother – am the most knowledgeable one about the Arabs.
انْظُرْ إِلَى هَذَا الْحَيِّ مِنَ الْيَمَنِ فَأَكْرِمْهُمْ فِي الْعَلَانِيَةِ وَ أَهِنْهُمْ فِي السِّرِّ فَإِنِّي كَذَلِكَ أَصْنَعُ بِهِمْ أُكْرِمُهُمْ فِي مَجَالِسِهِمْ وَ أُهِينُهُمْ فِي الْخَلَاءِ إِنَّهُمْ أَسْوَأُ النَّاسِ عِنْدِي حَالًا وَ يَكُونُ فَضْلُكَ وَ عَطَاؤُكَ لِغَيْرِهِمْ سِرّاً مِنْهُمْ
Keep an eye on the tribes from Al-Yemen. Honour them in public but humiliate them in private for like that is how I deal with them. I honour them in their gatherings and humiliate them in private. They are the people of the evilest state in my presence, and your grace and your awards should be for other, (but) secretly from them’.
وَ انْظُرْ إِلَى رَبِيعَةَ بْنِ نِزَارٍ فَأَكْرِمْ أُمَرَاءَهُمْ وَ أَهِنْ عَامَّتَهُمْ فَإِنَّ عَامَّتَهُمْ تَبَعٌ لِأَشْرَافِهِمْ وَ سَادَاتِهِمْ
And keep an eye on (the tribe of) Rabi’a Bin Nazaar. Honour their notables and humiliate their ordinary ones, for their ordinary ones are followers of their noblemen and their chiefs.
وَ انْظُرْ إِلَى مُضَرَ فَاضْرِبْ بَعْضَهَا بِبَعْضٍ فَإِنَّ فِيهِمْ غِلْظَةً وَ كِبْراً وَ نَخْوَةً شَدِيدَةً فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ وَ ضَرَبْتَ بَعْضَهُمْ بِبَعْضٍ كَفَاكَ بَعْضُهُمْ بَعْضاً وَ لَا تَرْضَ بِالْقَوْلِ مِنْهُمْ دُونَ الْفِعْلِ وَ لَا بِالظَّنِّ دُونَ الْيَقِينِ
And keep an eye on the (tribe of Muzar). Make some of them fight against the others. For among them are those with ruggedness, and arrogance, and pomp, and severe chivalry. And if you were to do that, and strike some of them against the others, some of them would suffice for you against the others, and do not be pleased with their words without actions, and do not go by good will without having proof.
وَ انْظُرْ إِلَى الْمَوَالِي وَ مَنْ أَسْلَمَ مِنَ الْأَعَاجِمِ فَخُذْهُمْ بِسُنَّةِ عُمَرَ بْنِ الْخَطَّابِ فَإِنَّ فِي ذَلِكَ خِزْيَهُمْ وَ ذُلَّهُمْ أَنْ يَنْكِحَ الْعَرَبُ فِيهِمْ وَ لَا يُنْكِحُونَهُمْ وَ أَنْ يرثوهم [تَرِثَهُمُ] الْعَرَبُ وَ لَا يَرِثُوا الْعَرَبَ
And keep an eye on the slaves and those who have become Muslims from the non-Arabs, so deal with them by the way of Umar Bin Al-Khattab, for he with regards to that, disgraced them and humiliated them. Let the Arabs marry them (their women) but do not let them marry (Arab women), and that the Arabs should inherit from them but they cannot inherit from the Arabs.
وَ أَنْ تَقْصُرَ بِهِمْ فِي عَطَائِهِمْ وَ أَرْزَاقِهِمْ وَ أَنْ يُقَدَّمُوا فِي الْمَغَازِي يُصْلِحُونَ الطَّرِيقَ وَ يَقْطَعُونَ الشَّجَرَ وَ لَا يَؤُمَّ أَحَدٌ مِنْهُمُ الْعَرَبَ فِي صَلَاةٍ وَ لَا يَتَقَدَّمْ أَحَدٌ مِنْهُمْ فِي الصَّفِّ الْأَوَّلِ إِذَا أُحْضِرَتِ الْعَرَبُ إِلَّا أَنْ يُتِمَّ الصَّفَّ
And be short in giving them their gifts and their sustenance, and let them go forward in the battles, and repair the roads, and cut the trees, and do not let any one of them lead the Arabs in the Salat, nor let any of them be in the front row when the Arabs are present, except when it is required to complete the row (in Salat).
وَ لَا تُوَلِّ أَحَداً مِنْهُمْ ثَغْراً مِنْ ثُغُورِ الْمُسْلِمِينَ وَ لَا مِصْراً مِنْ أَمْصَارِهِمْ وَ لَا يَلِي أَحَدٌ مِنْهُمْ قَضَاءَ الْمُسْلِمِينَ وَ لَا أَحْكَامَهُمْ فَإِنَّ هَذِهِ سُنَّةُ عُمَرَ فِيهِمْ وَ سِيرَتُهُ جَزَاهُ عَنْ أُمَّةِ مُحَمَّدٍ وَ عَنْ بَنِي أُمَيَّةَ خَاصَّةً أَفْضَلَ الْجَزَاءِ
Do not let any one of them rule any area from the areas of the Muslims, nor any city from their cities, and do not let any one of them be a judge upon the Muslims or make a decision for their regulations, for this is the way of Umar with regard to them and his dealing. May he be Rewarded by Allah-azwj, and from the community of the clan of Umayya especially, the best of the Rewards.
فَلَعَمْرِي لَوْ لَا مَا صَنَعَ هُوَ وَ صَاحِبُهُ وَ قُوَّتُهُمَا وَ صَلَابَتُهُمَا فِي دِينِ اللَّهِ لَكُنَّا وَ جَمِيعَ هَذِهِ الْأُمَّةِ لِبَنِي هَاشِمٍ الْمَوَالِيَ وَ لَتَوَارَثُوا الْخِلَافَةَ وَاحِداً بَعْدَ وَاحِدٍ كَمَا يَتَوَارَثُ أَهْلُ كِسْرَى وَ قَيْصَرَ
By my life, had not him (Abu Bakr) and his companion (Umar) done what they did, with their strength and their solidity in the Religion of Allah-azwj, we and the whole of this community would have ended up being the slaves of the Clan of Hashim, and they would have inherited the Caliphate, one after the other like the inheriting of the people of Chosroe (Persia) and Caesar (Rome).
وَ لَكِنَّ اللَّهَ جَلَّ وَ عَزَّ أَخْرَجَهَا مِنْ بَنِي هَاشِمٍ وَ صَيَّرَهَا إِلَى بَنِي تَيْمِ بْنِ مُرَّةَ ثُمَّ خَرَجَتْ إِلَى عَدِيِّ بْنِ كَعْبٍ وَ لَيْسَ فِي قُرَيْشٍ حَيَّانِ أَذَلَّ مِنْهُمَا وَ لَا أَنْذَلَ فَأُطْمِعْنَا فِيهَا وَ كُنَّا أَحَقَّ بِهَا مِنْهُمَا وَ مِنْ عَقِبِهِمَا لِأَنَّ فِينَا الثَّرْوَةَ وَ الْعِزَّ وَ نَحْنُ أَقْرَبُ إِلَى رَسُولِ اللَّهِ ص فِي الرَّحِمِ مِنْهُمَا
But, Allah-azwj took it out by their hands from the Clan of Hashim, and made it to come to the Clan of Taym Bin Murra (Abu Bakr’s tribe), then Exited it to the Clan of Udayy Bin Ka’ab (Umar’s tribe), and there was no tribe in the Quraysh which more abased, and more insignificant and more disgraceful than these two, nor any which was lower. They tempted us into it, and we were more deserving of it than these two and the descendants of these two, because with us there is wealth and splendour, and we are nearer to the Rasool-Allah-saww than these two.
ثُمَّ نَالَهَا صَاحِبُنَا عُثْمَانُ بِشُورَى وَ رِضًا مِنَ الْعَامَّةِ بَعْدَ شُورَى ثَلَاثَةِ أَيَّامٍ مِنَ السِّتَّةِ وَ نَالَهَا مَنْ نَالَهَا قَبْلَهُ بِغَيْرِ شُورَى فَلَمَّا قُتِلَ صَاحِبُنَا عُثْمَانُ مَظْلُوماً نِلْنَاهَا بِهِ لِأَنَ مَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلَ اللَّهُ لِوَلِيِّهِ سُلْطاناً
Then our companion Usman grabbed it by a consultative council, and the satisfaction of the general public after three days of consultation between the six of them, although it was grabbed by the one it beforehand (Umar) without the consultation. When our companion Usman was killed as an oppressed one, we grabbed it because when someone is killed as an oppressed one, Allah-azwj Makes his inheritor to be guardian.
وَ لَعَمْرِي يَا أَخِي لَوْ كَانَ عُمَرُ سَنَّ دِيَةَ الْعَبْدِ نِصْفَ دِيَةِ الْمَوْلَى لَكَانَ أَقْرَبَ إِلَى التَّقْوَى وَ لَوْ وَجَدْتُ السَّبِيلَ إِلَى ذَلِكَ وَ رَجَوْتُ أَنْ تَقْبَلَهُ الْعَامَّةُ لَفَعَلْتُ وَ لَكِنِّي قَرِيبُ عَهْدٍ بِحَرْبٍ فَأَتَخَوَّفُ فُرْقَةَ النَّاسِ وَ اخْتِلَافَهُمْ عَلَيَّ وَ بِحَسْبِكَ مَا سَنَّهُ عُمَرُ فِيهِمْ وَ هُوَ خِزْيٌ لَهُمْ وَ ذُلٌّ
By my life, o my brother, If Umar has enacted that the blood-money compensation of a slave is to be half of that of the Arab, it was closer to piety. If I could have found a way to that, I would have begged the general public to accept it, but I am close to the era of war, so I fear the sectarianism of the people and their opposition to me. And it should suffice for you, the way of Umar regarding them, for it is a disgrace for them and humiliation.
فَإِذَا جَاءَكَ كِتَابِي هَذَا فَأَذِلَّ الْعَجَمَ وَ أَهِنْهُمْ وَ أَقْصِهِمْ وَ لَا تَسْتَعِنْ بِأَحَدٍ مِنْهُمْ وَ لَا تَقْضِ لَهُمْ حَاجَةً
So, when this letter gets to you, humiliate the non-Arabs, and insult them, distance them, and do not ask for any help from them, and do not fulfil any of their needs.
فَوَ اللَّهِ إِنَّكَ لَابْنُ أَبِي سُفْيَانَ خَرَجْتَ مِنْ صُلْبِهِ وَ قَدْ كُنْتَ حَدَّثْتَنِي وَ أَنْتَ يَا أَخِي عِنْدِي صَدُوقٌ أَنَّكَ قَرَأْتَ كِتَابَ عُمَرَ إِلَى الْأَشْعَرِيِّ بِالْبَصْرَةِ وَ كُنْتَ يَوْمَئِذٍ كَاتِبَهُ وَ هُوَ عَامِلٌ بِالْبَصْرَةِ وَ أَنْتَ أَنْذَلُ النَّاسِ عِنْدَهُ وَ أَنْتَ يَوْمَئِذٍ ذَلِيلُ النَّفْسِ تَحْسَبُ أَنَّكَ مَوْلًى لِثَقِيفٍ
By Allah-azwj, you are a son of Abu Sufyan coming out from his loins, and what is more suitable as a lineage for Ubeyda apart from Adam-as and you have narrated to me – and you, O my brother you are truthful in my eyes – that you had read a letter from Umar to Abu Musa Al-Ash’ary in Al-Basra, and in those days you were his writer and he was the office bearer in Al-Basra, and you were the lowest of the people in his eyes, and in those days you used to consider yourself humiliated, counting yourself as a slave of the Saqeef (a tribe).
وَ لَوْ كُنْتَ تَعْلَمُ يَوْمَئِذٍ يَقِيناً كَيَقِينِكَ الْيَوْمَ أَنَّكَ ابْنُ أَبِي سُفْيَانَ لَأَعْظَمْتَ نَفْسَكَ وَ أَنَفْتَ أَنْ تَكُونَ كَاتِباً لِدَعِيِّ الْأَشْعَرِيِّينَ وَ أَنْتَ تَعْلَمُ وَ نَحْنُ نَعْلَمُ يَقِيناً أَنَّ أَبَا سُفْيَانَ كَانَ يَحْذُو حَذْوَ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ
And had you known in those days with conviction – as you are convinced now – that you are a son of Abu Sufyan, you would have considered yourself to be among nobles, you would have disdained to be a writer at the beck and call of the Ashariites. And you know, and we are convinced that Abu Sufyan followed the footsteps of Umayya Abd Shams.
وَ حَدَّثَنِي ابْنُ أَبِي الْمُعَيْطِ أَنَّكَ أَخْبَرْتَهُ أَنَّكَ قَرَأْتَ كِتَابَ عُمَرَ إِلَى أَبِي مُوسَى الْأَشْعَرِيِّ وَ بَعَثَ إِلَيْهِ بِحَبْلٍ طُولُهُ خَمْسَةُ أَشْبَارٍ وَ قَالَ لَهُ أَعْرِضْ مَنْ قِبَلَكَ مِنْ أَهْلِ الْبَصْرَةِ فَمَنْ وَجَدْتَ مِنَ الْمَوَالِي وَ مَنْ أَسْلَمَ مِنَ الْأَعَاجِمِ قَدْ بَلَغَ خَمْسَةَ أَشْبَارِ فَقَدِّمْهُ فَاضْرِبْ عُنُقَهُ
Ibn Abu Maeet has narrated to me that you had informed him that you had read a letter of Umar to Abu Musa Al-Ash’ary having sent to him a rope which was of five spans in length saying to him, ‘Present the people of Al-Basra in front of you. The ones from the slaves and those who have become Muslim from the non-Arabs who are of five spans in length, go to them and strike their necks’.
فَشَاوَرَكَ أَبُو مُوسَى فِي ذَلِكَ فَنَهَيْتَهُ وَ أَمَرْتَهُ أَنْ يُرَاجِعَ فَرَاجَعَهُ وَ ذَهَبْتَ أَنْتَ بِالْكِتَابِ إِلَى عُمَرَ وَ إِنَّمَا صَنَعْتَ مَا صَنَعْتَ تَعَصُّباً لِلْمَوَالِي وَ أَنْتَ يَوْمَئِذٍ تَحْسَبُ أَنَّكَ ابْنُ عَبْدِ ثَقِيفٍ
Abu Musa consulted with you regarding that, and you prevented it and ordered that he should refer back to Umar. So he referred back and sent you to Umar with a letter, but you had only done what you did for being prejudicial to the slaves (Shiites), and in those days you were counted as the son of a slave of Saqeef.
فَلَمْ تَزَلْ تَلْتَمِسُ حَتَّى رَدَدْتَهُ عَنْ رَأْيِهِ وَ خَوَّفْتَهُ فُرْقَةَ النَّاسِ فَرَجَعَ وَ قُلْتَ لَهُ يَوْمَئِذٍ وَ قَدْ عَادَيْتَ أَهْلَ هَذَا الْبَيْتِ أَخَافُ أَنْ يَثُورُوا إِلَى عَلِيٍّ فَيَنْهَضَ بِهِمْ فَيُزِيلَ مُلْكَكَ فَكَفَّ عَنْ ذَلِكَ
You did not cease (arguing) with Umar until you repulsed him from his opinion and scared him of sectarianism within the people, so he turned back (on his decision), and you said to him, ‘What will keep you secure – and you have enmity to the People-asws of the Household – that there will be a revolt, and they will go to Ali-asws taking to him-asws, so your kingdom will decline’. So, he (Umar) held back from that.
وَ مَا أَعْلَمُ يَا أَخِي وُلِدَ مَوْلُودٌ مِنْ أَبِي سُفْيَانَ أَعْظَمَ شُؤْماً عَلَيْهِمْ مِنْكَ حِينَ رَدَدْتَ عُمَرَ عَنْ رَأْيِهِ وَ نَهَيْتَهُ عَنْهُ وَ خَبَّرَنِي أَنَّ الَّذِي صَرَفْتَ بِهِ عَنْ رَأْيِهِ فِي قَتْلِهِمْ أَنَّكَ قُلْتَ إِنَّكَ سَمِعْتَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ لَتَضْرِبَنَّكُمُ الْأَعَاجِمُ عَلَى هَذَا الدِّينِ عَوْداً كَمَا ضَرَبْتُمُوهُمْ عَلَيْهِ بَدْءاً وَ قَالَ لَيَمْلَأَنَّ اللَّهُ أَيْدِيَكُمْ مِنَ الْأَعَاجِمِ وَ لَيَصِيرُنَّ أَسَداً لَا يَفِرُّونَ فَلَيَضْرِبُنَّ أَعْنَاقَكُمْ وَ لَيَغْلِبُنَّكُمْ عَلَى فَيْئِكُمْ
O my brother! I do not know, of a son born from the children of Abu Sufyan, who is more sinister to him than you when you repulsed Umar from his opinion and prevented him from it. He (Umar) informed me that, you influenced him to change his opinion with regards to killing them. You quoted (to Umar) from what you had heard from Ali-asws Bin Abu Talib-asws say: ‘You will be struck by the non-Arabs in this religion later on just as you are striking them in the beginning’, and he-asws said: ‘Allah-azwj will Fill your hands from the non-Arabs, then they will become severe, not running away. They will strike your necks and will overpower your armies’.
فَقَالَ لَكَ وَ قَدْ سَمِعَ ذَلِكَ مِنْ عَلِيٍّ يَرْوِيهِ عَنْ رَسُولِ اللَّهِ ص فَذَلِكَ الَّذِي دَعَانِي إِلَى الْكِتَابِ إِلَى صَاحِبِكَ فِي قَتْلِهِمْ وَ قَدْ كُنْتُ عَزَمْتُ عَلَى أَنْ أَكْتُبَ إِلَى عُمَّالِي فِي سَائِرِ الْأَمْصَارِ فَقُلْتَ لِعُمَرَ لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنِّي لَسْتُ آمَنُ أَنْ يَدْعُوَهُمْ عَلِيٌّ ع إِلَى نُصْرَتِهِ وَ هُمْ كَثِيرٌ وَ قَدْ عَلِمْتَ شَجَاعَةَ عَلِيٍّ وَ أَهْلِ بَيْتِهِ وَ عَدَاوَتَهُ لَكَ وَ لِصَاحِبِكَ فَرَدَدْتَهُ عَنْ ذَلِكَ
He (Umar) said to you, ‘I have heard that from the Rasool-Allah-saww, and that is why I wrote the letter to your companion for killing them, and it is a great thing to me, and that I have written to my office bearers in the rest of the cities for that’. You said to Umar, ‘Do not do it, O Amir-Al-Momineen, for you will not be secure that they will call upon Ali-asws for his-asws help, and they are many, and you are well aware of the bravery of Ali-asws and the People-asws of his-asws Household and their-asws enmity towards you and your companion’, so you repulsed him from that.
فَأَخْبَرْتَنِي أَنَّكَ لَمْ تَرُدَّهُ عَنْ ذَلِكَ إِلَّا عَصَبِيَّةً وَ أَنَّكَ لَمْ تَرْجِعْ عَنْ رَأْيِهِ جُبْناً وَ حَدَّثْتَنِي أَنَّكَ ذَكَرْتَ ذَلِكَ لِعَلِيٍّ فِي إِمَارَةِ عُثْمَانَ فَأَخْبَرَكَ أَنَّ أَصْحَابَ الرَّايَاتِ السُّودِ الَّتِي تُقْبِلُ مِنْ خُرَاسَانَ هُمُ الْأَعَاجِمُ وَ أَنَّهُمُ الَّذِينَ يَغْلِبُونَ بَنِي أُمَيَّةَ عَلَى مُلْكِهِمْ وَ يَقْتُلُونَهُمْ تَحْتَ كُلِّ كَوْكَبٍ
You informed me that you did not repulse him from that except for nervousness and you did not turn back due to cowardice. And you informed me that you mentioned that to Ali-asws Bin Abu Talib-asws during the era of Usman, so he informed you that: ‘The companions of the black banners which will come to you from Khorasaan, who are the non-Arabs, and they are the ones who will overcome the clan of Umayya on their kingdom, and they will kill them under every planet (place).
فَلَوْ كُنْتَ يَا أَخِي لَمْ تَرُدَّ عُمَرَ عَنْ ذَلِكَ لَجَرَتْ سُنَّةً وَ لَاسْتَأْصَلَهُمُ اللَّهُ وَ قَطَعَ أَصْلَهُمْ وَ إِذَنْ لَانْتَسَتْ بِهِ الْخُلَفَاءُ بَعْدَهُ حَتَّى لَا يَبْقَى مِنْهُمْ شَعْرٌ وَ لَا ظُفُرٌ وَ لَا نَافِخُ نَارٍ فَإِنَّهُمْ آفَةُ الدِّينِ
Had you not – O my brother – stopped Umar from his opinion, his way would have flowed, Allah-azwj would have Eradicated them and Cut off their origins, and the Caliphs to come after him would have made it to be their policy until not a single heir of them would have remained, not even a finger nail, and no one to inflame the fire, for they are a scourge for the religion.
مَا أَكْثَرَ مَا قَدْ سَنَّ عُمَرُ فِي هَذِهِ الْأُمَّةِ بِخِلَافِ سُنَّةِ رَسُولِ اللَّهِ ص فَتَابَعَهُ النَّاسُ عَلَيْهَا وَ أَخَذُوا بِهَا فَتَكُونُ هَذِهِ مِثْلَ وَاحِدَةٍ مِنْهُنَّ فَمِنْهُنَّ تَحْوِيلُهُ الْمَقَامَ عَنِ الْمَوْضِعِ الَّذِي وَضَعَهُ فِيهِ رَسُولُ اللَّهِ ص وَ صَاعُ رَسُولِ اللَّهِ ص وَ مُدُّهُ وَ حِينَ غَيَّرَهُ وَ زَادَ فِيهِ وَ نَهْيُهُ الْجُنُبَ عَنِ التَّيَمُّمِ
I have (no count) of the numerous things Umar has enacted in this community in opposition to the Sunnah of the Rasool-Allah-saww, so the people followed these and took (as a religion). So, this one would also have become one of these. From these is the transference of Al-Maqaam (standing place of Ibrahim-as) from the place where the Rasool-Allah-saww had placed it, and the Sa’a of the Rasool-Allah-saww and his-saww Mudda (units of measurement) altering it and increasing it, and the prevention of Al-Junub (one with sexual impurity) from performing the Tayammum.
فَ وَ أَشْيَاءُ كَثِيرَةٌ شَتَّى أَكْثَرُ مِنْ أَلْفِ بَابٍ أَعْظَمُهَا وَ أَحَبُّهَا إِلَيْنَا وَ أَقَرُّهَا لِأَعْيُنِنَا زَيْلُهُ الْخِلَافَةَ عَنْ بَنِي هَاشِمٍ وَ عَنْ أَهْلِهَا وَ مَعْدِنِهَا لِأَنَّهَا لَا تَصْلُحُ إِلَّا لَهُمْ وَ لَا تَصْلُحُ الْأَرْضُ إِلَّا بِهِمْ
There are many things of his ways which have more than a thousand subjects (of innovations). The greatest and the most beloved to us, and the coolness for our eyes is the snatching of the Caliphate from the Clan of Hashim, and they were its deserving ones and its mines, because it is not suitable except for them-asws, and the earth is not suitable except by them-asws.
فَإِذَا قَرَأْتَ كِتَابِي هَذَا فَاكْتُمْ مَا فِيهِ وَ مَزِّقْهُ
So, when you read this letter of mine, conceal what is in it and tear it up’.
قَالَ فَلَمَّا قَرَأَ زِيَادٌ الْكِتَابَ ضَرَبَ بِهِ الْأَرْضَ ثُمَّ أَقْبَلَ إِلَيَّ فَقَالَ وَيْلِي مِمَّا خَرَجْتُ وَ فِيمَا دَخَلْتُ كُنْتُ مِنْ شِيعَةِ آلِ مُحَمَّدٍ فَدَخَلْتُ فِي شِيعَةِ آلِ الشَّيْطَانِ وَ حِزْبِهِ وَ فِي شِيعَتِهِ مَنْ يَكْتُبُ مِثْلَ هَذَا الْكِتَابِ إِنَّمَا وَ اللَّهِ مَثَلِي كَمَثَلِ إِبْلِيسَ أَبَى أَنْ يَسْجُدَ لآِدَمَ كِبْراً وَ كُفْراً وَ حَسَداً
(Ziyad Bin Samiya) said, ‘When Ziyad read the letter, he threw it on the ground, then turned towards me and said, ‘Woe be to me from what I have come out of and what I have entered into. By Allah-azwj, I used to be from the Shiites of the Progeny-asws of Muhammad-saww and its party. I came out from it, and entered to be an adherent of Satan-la and his-la party, and an adherent of the one who has written this letter (Muawiya). But rather, my example is like the example of Iblees-la who refused to prostrate to Adam-as due to arrogance and infidelity and envy’.
قَالَ سُلَيْمٌ فَلَمْ أُمْسِ حَتَّى نَسَخْتُ كِتَابَهُ فَلَمَّا كَانَ اللَّيْلُ دَعَا بِالْكِتَابِ فَمَزَّقَهُ وَ قَالَ لَا يَطَّلِعَنَّ أَحَدٌ مِنَ النَّاسِ عَلَى مَا فِي هَذَا الْكِتَابِ وَ لَمْ يَعْلَمْ أَنِّي نَسَخْتُهُ.
Sulaym said, ‘I did not wait even for a day until I copied his (Muawiya’s) letter. When it was night time, Ziyad called for the letter. He tore it up and said, ‘Do not notify anyone from the people of what is in this letter’, and he did not know that I had copied it’’.[123]
وَ وَجَدْتُ أَيْضاً فِي الْكِتَابِ الْمَذْكُورِ بِرِوَايَةِ أَبَانٍ عَنْ سُلَيْمٍ أَنَّهُ قَالَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ قَالَ- كُنْتُ عِنْدَ مُعَاوِيَةَ وَ مَعَنَا الْحَسَنُ وَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ عِنْدَهُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَالْتَفَتَ إِلَيَّ مُعَاوِيَةُ فَقَالَ يَا عَبْدَ اللَّهِ مَا أَشَدَّ تَعْظِيمَكَ لِلْحَسَنِ وَ الْحُسَيْنِ وَ مَا هُمَا بِخَيْرٍ مِنْكَ وَ لَا أَبُوهُمَا خَيْرٌ مِنْ أَبِيكَ وَ لَوْ لَا أَنَّ فَاطِمَةَ بِنْتُ رَسُولِ اللَّهِ ص لَقُلْتُ مَا أُمُّكَ أَسْمَاءُ بِنْتُ عُمَيْسٍ بِدُونِهَا
And I (Majlisi) have found as well in the mentioned book, by a report of Aban, from Suleym who said, ‘It is narrated to me by Abdullah son of Ja’far-as Bin Abu Talib-asws having said,
‘I was in the presence of Muawiya and with us were Al-Hassan-asws and Al-Husayn-asws, and in his presence was Abdullah Bin Abbas. Muawiya turned towards me and said, ‘O servant of Allah-azwj! How intense is your reverence to Al-Hassan-asws and although Al-Husayn-asws, and they-asws are not better than you, nor was their-asws father-asws better than your father, and had it not been for (Syeda) Fatima-asws being daughter-asws of Rasool-Allah-saww, I would say your mother Asma’a Bint Umeys is not below her-asws’.
فَقُلْتُ وَ اللَّهِ إِنَّكَ لَقَلِيلُ الْعِلْمِ بِهِمَا وَ بِأَبِيهِمَا وَ أُمِّهِمَا بَلْ وَ اللَّهِ لَهُمَا خَيْرٌ مِنِّي وَ أَبُوهُمَا خَيْرٌ مِنْ أَبِي وَ أُمُّهُمَا خَيْرٌ مِنْ أُمِّي
I said, ‘By Allah-azwj! You are of little knowledge with them-asws, and their-asws father-asws, and their-asws mother-asws. But, by Allah-azwj, they-asws are both better than me, and their-asws father-asws is better than my father, and their-asws mother-asws is better than my mother.
يَا مُعَاوِيَةُ إِنَّكَ لَغَافِلٌ عَمَّا سَمِعْتُهُ أَنَا مِنْ رَسُولِ اللَّهِ ص يَقُولُ فِيهِمَا وَ فِي أَبِيهِمَا وَ أُمِّهِمَا مِمَّا قَدْ حَفِظْتُهُ وَ وَعَيْتُهُ وَ رَوَيْتُهُ قَالَ هَاتِ يَا ابْنَ جَعْفَرٍ فَوَ اللَّهِ مَا أَنْتَ بِكَذَّابٍ وَ لَا مُتَّهَمٍ
O Muawiya! You are heedless from what I have heard from Rasool-Allah-saww saying regarding them-asws, and their-asws father-asws and their-asws mother-asws, from what I have memorised, and retained, and reported’. He said, ‘Give, O son of Ja’far-as, for by Allah-azwj, you are not a liar, nor accused’.
فَقُلْتُ إِنَّهُ أَعْظَمُ مِمَّا فِي نَفْسِكَ قَالَ وَ إِنْ كَانَ أَعْظَمَ مِنْ أُحُدٍ وَ حِرَاءَ جَمِيعاً فَلَسْتُ أُبَالِي إِذَا قَتَلَ اللَّهُ صَاحِبَكَ وَ فَرَّقَ جَمْعَكُمْ وَ صَارَ الْأَمْرُ فِي أَهْلِهِ فَحَدِّثْنَا فَمَا نُبَالِي مَا قُلْتُمْ وَ لَا يَضُرُّنَا مَا عَدَّدْتُمْ
I said to him, ‘It is greater than what is within myself’. He (Muawiya) said, ‘And even if it was greater than (mountains of) Ohad and Hira altogether. I don’t care when Allah-azwj has already Killed your master-asws, and Separated your unity, and the command has come to be among it’s rightful. So, narrate to us, for we don’t really care what you say, and it will not harm us what you would be counting’.
قُلْتُ سَمِعْتُ رَسُولَ اللَّهِ ص وَ سُئِلَ عَنْ هَذِهِ الْآيَةِ وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ فَقَالَ إِنِّي رَأَيْتُ اثْنَيْ عَشَرَ رَجُلًا مِنْ أَئِمَّةِ الضَّلَالِ يَصْعَدُونَ مِنْبَرِي وَ يَنْزِلُونَ يَرُدُّونَ أُمَّتِي عَلَى أَدْبَارِهِمُ الْقَهْقَرَى فِيهِمْ رَجُلَيْنِ مِنْ حَيَّيْنِ مِنْ قُرَيْشٍ مُخْتَلِفَيْنِ وَ ثَلَاثَةٌ مِنْ بَنِي أُمَيَّةَ وَ سَبْعَةٌ مِنْ وُلْدِ الْحَكَمِ بْنِ أَبِي الْعَاصِ
I said, ‘I heard Rasool-Allah-saww saying, and he-saww had been asked about this Verse: and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran; [17:60]. He-saww said: ‘I saw twelve men from the imams of straying ascending my-saww pulpit and descending. They were returning my-saww community upon their heels backwards. Among them were two men from two different tribes of Quraysh, and a third was from the clan of Umayya, and seven from the sons of Al-Hakam Bin Abu Al-Aas’.
وَ سَمِعْتُهُ يَقُولُ إِنَّ بَنِي أَبِي الْعَاصِ إِذَا بَلَغُوا خَمْسَةَ عَشَرَ رَجُلًا جَعَلُوا كِتَابَ اللَّهِ دَخَلًا وَ عِبَادَ اللَّهِ خَوَلًا
And I heard him-saww saying: ‘The clan of Abu Al-Aas, when they reach fifteen men, they would make the Book of Allah-azwj for income, and the servants of Allah-azwj as slaves’.
يَا مُعَاوِيَةُ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عَلَى الْمِنْبَرِ وَ أَنَا بَيْنَ يَدَيْهِ وَ عمرو [عُمَرُ] بْنُ أَبِي سَلَمَةَ وَ أُسَامَةُ بْنُ زَيْدٍ وَ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَ سَلْمَانُ الْفَارِسِيُّ وَ أَبُو ذَرٍّ الْغِفَارِيُّ وَ الْمِقْدَادُ وَ الزُّبَيْرُ بْنُ الْعَوَّامِ وَ هُوَ يَقُولُ أَ لَسْتُ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ فَقُلْنَا بَلَى يَا رَسُولَ اللَّهِ
O Muawiya! I heard Rasool-Allah-saww saying upon the pulpit, and I was in front of him-saww, and Amro Bin Abu Salama, and Usama Bin Zayd, and Sa’ad Bin Abu Waqas, and Salman Al-Farsi-ra, and Abu Zarr Al-Ghifari-ra, and Al-Miqdad-ra, and Al-Zubeyr Bin Al-Awwam, and he-saww said: ‘Am I-saww not foremost with the Momineen than their own selves?’ We said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ كُنْتُ مَوْلَاهُ فَهَذَا مَوْلَاهُ أَوْلَى بِهِ مِنْ نَفْسِهِ وَ ضَرَبَ بِيَدِهِ عَلَى مَنْكِبِ عَلِيٍّ ع اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ
He-saww said: ‘One whose master-saww I-saww was, so this one is his master-asws, foremost with him than his own self’ – and he-saww struck his-saww hand upon a shoulder of Ali-asws – ‘O Allah-azwj! Befriend the one who befriends him-asws, and be Inimical to the one who is inimical to him-asws.
أَيُّهَا النَّاسُ أَنَا أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ لَيْسَ لَهُمْ مَعِي أَمْرٌ وَ عَلِيٌّ مِنْ بَعْدِي أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ لَيْسَ لَهُمْ مَعَهُ أَمْرٌ ثُمَّ ابْنِيَ الْحَسَنُ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ لَيْسَ لَهُمْ مَعَهُ أَمْرٌ
O you people! I-saww am foremost with the Momineen than their own selves. There isn’t any command with them along with me-saww, and from after me-saww Ali-asws is foremost with the Momineen than their own selves, there isn’t any command with them along with him-asws, then my-saww son-asws, Al-Hassan-asws is foremost with the Momineen than their own selves, there isn’t any command for them along with him-asws.
ثُمَّ أَعَادَ فَقَالَ يَا أَيُّهَا النَّاسُ إِذَا أَنَا اسْتُشْهِدْتُ فَعَلِيٌّ أَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ فَإِذَا اسْتُشْهِدَ عَلِيٌّ فَابْنِيَ الْحَسَنُ أَوْلَى بِالْمُؤْمِنِينَ مِنْهُمْ بِأَنْفُسِهِمْ وَ إِذَا اسْتُشْهِدَ الْحَسَنُ فَابْنِيَ الْحُسَيْنُ أَوْلَى بِالْمُؤْمِنِينَ مِنْهُمْ بِأَنْفُسِهِمْ
Then he-saww repeated. He-saww said: ‘O you people! When I-saww am martyred, then Ali-asws is foremost with you all than your own selves. When Ali-asws is martyred, then my-saww son-asws Al-Hassan-asws is foremost with the Momineen than they are with their own selves, and when Al-Hassan-asws is martyred, then my-saww son-asws Al-Husayn-asws is foremost with the Momineen than they are with their own selves.
فَإِذَا اسْتُشْهِدَ الْحُسَيْنُ فَابْنِي عَلِيُّ بْنُ الْحُسَيْنِ أَوْلَى بِالْمُؤْمِنِينَ مِنْهُمْ بِأَنْفُسِهِمْ لَيْسَ لَهُمْ مَعَهُ أَمْرٌ ثُمَّ أَقْبَلَ إِلَى عَلِيٍّ فَقَالَ يَا عَلِيُّ إِنَّكَ سَتُدْرِكُهُ فَأَقْرِئْهُ مِنِّي السَّلَامَ
When Al-Husayn-asws is martyred, then my-saww son-asws Ali-asws Bin Al-Husayn-asws is foremost with the Momineen than they are with their own selves. There isn’t any command for them along with him-asws’. Then he-saww turned towards Ali-asws and said: ‘O Ali-asws! You-asws will come across him-asws, so convey to him-asws the greetings from me-saww’.
فَإِذَا اسْتُشْهِدَ فَابْنِي مُحَمَّدٌ أَوْلَى بِالْمُؤْمِنِينَ مِنْهُمْ بِأَنْفُسِهِمْ وَ سَتُدْرِكُهُ أَنْتَ يَا حُسَيْنُ فَأَقْرِئْهُ مِنِّي السَّلَامَ ثُمَّ يَكُونُ فِي عَقِبِ مُحَمَّدٍ رِجَالٌ وَاحِدٌ بَعْدَ وَاحِدٍ وَ لَيْسَ مِنْهُمْ أَحَدٌ إِلَّا وَ هُوَ أَوْلَى بِالْمُؤْمِنِينَ مِنْهُمْ بِأَنْفُسِهِمْ لَيْسَ لَهُمْ مَعَهُ أَمْرٌ كُلُّهُمْ هَادُونَ مُهْتَدُونَ
When he-asws is martyred, then my-saww son Muhammad-asws is foremost with the Momineen than they are with their own selves, and you-asws, O Husayn-asws, shall come across him-asws, so convey to him-asws the greetings from me-saww. Then men would happen to be in the posterity of Muhammad-asws, one after one, and there isn’t anyone from them-asws except and he-asws is foremost with the Momineen than they are with their own selves. There isn’t any command for them along with him-asws. All of them-asws are guides, Guided’.
فَقَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ هُوَ يَبْكِي فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ أَ تُقْتَلُ
Ali-asws Bin Abu Talib-asws stood up and he-asws was crying. He-asws said: ‘May my-asws father-as and mother-as be (sacrificed for) you-asws, O Rasool-Allah-saww! Will you-saww be killed?’
قَالَ نَعَمْ أَهْلِكُ شَهِيداً بِالسَّمِّ وَ تُقْتَلُ أَنْتَ بِالسَّيْفِ وَ تُخْضَبُ لِحْيَتُكَ مِنْ دَمِ رَأْسِكَ وَ يُقْتَلُ ابْنِيَ الْحَسَنُ بِالسَّمِّ وَ يُقْتَلُ ابْنِيَ الْحُسَيْنُ بِالسَّيْفِ يَقْتُلُهُ طَاغٍ ابْنُ طَاغٍ دَعِيُّ بْنُ دَعِيٍّ
He-saww said: ‘Yes, I-saww shall be martyred with the poison, and you-asws will be killed by the sword, and your-asws beard would be dyed from the blood of your-asws head, and my-saww son-asws Al-Hassan-asws would be killed by the poison, and my-saww son-asws would be killed by the sword. He-asws would be killed by a tyrant, son of a tyrant, and bastard son of a bastard’’.
فَقَالَ مُعَاوِيَةُ يَا ابْنَ جَعْفَرٍ لَقَدْ تَكَلَّمْتَ بِعَظِيمٍ وَ لَئِنْ كَانَ مَا تَقُولُ حَقّاً لَقَدْ هَلَكَتْ أُمَّةُ مُحَمَّدٍ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ غَيْرَكُمْ أَهْلَ الْبَيْتِ وَ أَوْلِيَائِكُمْ وَ أَنْصَارِكُمْ
Muawiya said, ‘O son of Ja’far-as! You have spoken with a mighty (matter), and if what you are saying was true, the community of Muhammad-saww is destroyed, from the Emigrants and the Helpers, apart from you, People-asws of the Household, and your friends, and your helpers’.
فَقُلْتُ وَ اللَّهِ إِنَّ الَّذِي قُلْتُ بحق [حَقٌ] سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص قَالَ مُعَاوِيَةُ يَا حَسَنُ وَ يَا حُسَيْنُ وَ يَا ابْنَ عَبَّاسٍ مَا يَقُولُ ابْنُ جَعْفَرٍ فَقَالَ ابْنُ عَبَّاسٍ إِنْ كُنْتَ لَا تُؤْمِنُ بِالَّذِي قَالَ فَأَرْسِلْ إِلَى الَّذِينَ سَمَّاهُمْ فَاسْأَلْهُمْ عَنْ ذَلِكَ
I said, ‘By Allah-azwj! That which I have said is truly true. I did hear it from Rasool-Allah-saww’. Muawiya said, ‘O Hassan-asws! O Husayn-asws! And O Ibn Abbas! What is the son of Ja’far-as saying?’ Ibn Abbas said, ‘If you do not believe in that which he said, then send for the ones he named and asked them about that’.
فَأَرْسَلَ مُعَاوِيَةُ إِلَى عمرو [عُمَرَ] بْنِ أَبِي سَلَمَةَ وَ إِلَى أُسَامَةَ بْنِ زَيْدٍ فَسَأَلَهُمَا فَشَهِدَا أَنَّ الَّذِي قَالَ ابْنُ جَعْفَرٍ قَدْ سَمِعْنَاهُ مِنْ رَسُولِ اللَّهِ ص كَمَا سَمِعَهُ
Muawiya sent for Amro Bin Abu Salama, and for Usama Bin Zayd and asked them. They both testified to that which the son of Ja’far-as had said, ‘We did hear it from Rasool-Allah-saww, just as he heard it’.
فَقَالَ مُعَاوِيَةُ يَا ابْنَ جَعْفَرٍ قَدْ سَمِعْنَا فِي الْحَسَنِ وَ الْحُسَيْنِ وَ أَبِيهِمَا فَمَا سَمِعْتَ فِي أُمِّهِمَا وَ مُعَاوِيَةُ كَالْمُسْتَهْزِئِ وَ الْمُنْكِرِ
Muawiya said, ‘O son of Ja’far-as! You have made us listen regarding Al-Hassan-asws and Al-Husayn-asws, and their-asws father-asws, so what have you heard about their-asws mother-asws?’ And Muawiya was like mocking and denying’.
فَقُلْتُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لَيْسَ فِي جَنَّةِ عَدْنٍ مَنْزِلٌ أَشْرَفَ وَ لَا أَفْضَلَ وَ لَا أَقْرَبَ إِلَى عَرْشِ رَبِّي مِنْ مَنْزِلِي وَ مَعِي ثَلَاثَةَ عَشَرَ مِنْ أَهْلِ بَيْتِي أَوَّلُهُمْ أَخِي عَلِيٌّ وَ ابْنَتِي فَاطِمَةُ وَ ابْنَايَ الْحَسَنُ وَ الْحُسَيْنُ وَ تِسْعَةٌ مِنْ وُلْدِ الْحُسَيْنِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَ طَهَّرَهُمْ تَطْهِيراً هُدَاةٌ مُهْتَدُونَ
I said, ‘I heard Rasool-Allah-saww saying: ‘There isn’t any dwelling in the Garden of Eden nobler, nor superior, nor closer to the Throne of my-saww Lord-azwj from my-saww house, and with me-saww would be thirteen from my People-asws of my-saww Household. The first of them is my-saww brother-asws Ali-asws, and my-saww daughter-asws Fatima-asws, and my-saww two sons-asws Al-Hassan-asws and Al-Husayn-asws, and nine from the sons-asws of Al-Husayn-asws, those Allah-azwj Removed the uncleanness and Purified them-asws with a Purifying, guides, Guided.
أَنَا الْمُبَلِّغُ عَنِ اللَّهِ وَ هُمُ الْمُبَلِّغُونَ عَنِّي وَ هُمْ حُجَجُ اللَّهِ عَلَى خَلْقِهِ وَ شُهَدَاؤُهُ فِي أَرْضِهِ وَ خُزَّانُهُ عَلَى عِلْمِهِ وَ مَعَادِنُ حِكَمِهِ مَنْ أَطَاعَهُمْ أَطَاعَ اللَّهَ وَ مَنْ عَصَاهُمْ فَقَدْ عَصَى اللَّهَ
I-saww am the deliverer on behalf of Allah-azwj, and they-asws are the deliverers on my-saww behalf, and they-asws are Divine Authorities of Allah-azwj upon His-azwj creatures, and His-azwj witnesses in His-azwj earth, and His-azwj treasurers upon His-azwj Knowledge, and Mine of His-azwj Wisdom. One who obeys them-asws obeys Allah-azwj, and one who disobeys them-asws has disobeyed Allah-azwj.
لَا تَبْقَى الْأَرْضُ طَرْفَةَ عَيْنٍ إِلَّا بِبَقَائِهِمْ وَ لَا تَصْلُحُ إِلَّا بِهِمْ يُخْبِرُونَ الْأُمَّةَ بِأَمْرِ دِينِهِمْ حَلَالِهِمْ وَ حَرَامِهِمْ يَدُلُّونَهُمْ عَلَى رِضَى رَبِّهِمْ وَ يَنْهَوْنَهُمْ عَنْ سَخَطِهِ بِأَمْرٍ وَاحِدٍ وَ نَهْيٍ وَاحِدٍ لَيْسَ فِيهِمْ اخْتِلَافٌ وَ لَا فُرْقَةٌ وَ لَا تَنَازُعٌ
The earth cannot remain for the blink of an eye except due to their-asws remaining alive, and nor can it be correct except by them-asws. They-asws would be informing the community with the matters of their religion, their Permissible(s) and their Prohibitions. They-asws would point them to the Pleasure of their Lord-azwj, and forbidding them from incurring His-azwj Wrath, being with one instruction, and one forbiddance. There wouldn’t be any differing among them-asws nor any sects, nor dispute.
يَأْخُذُ آخِرُهُمْ عَنْ أَوَّلِهِمْ إِمْلَائِي وَ خَطَّ أَخِي عَلِيٍّ بِيَدِهِ يَتَوَارَثُونَهُ إِلَى يَوْمِ الْقِيَامَةِ أَهْلُ الْأَرْضِ كُلُّهُمْ فِي غَمْرَةٍ وَ غَفْلَةٍ وَ تِيهَةٍ وَ حَيْرَةٍ غَيْرَهُمْ وَ غَيْرَ شِيعَتِهِمْ وَ أَوْلِيَائِهِمْ لَا يَحْتَاجُونَ إِلَى أَحَدٍ مِنَ الْأُمَّةِ فِي شَيْءٍ مِنْ أَمْرِ دِينِهِمْ وَ الْأُمَّةُ تَحْتَاجُ إِلَيْهِمْ
The last of them-asws would take from their first one-asws, my-saww dictation and handwriting of my-asws brother-asws Ali-asws by his-asws hand, inheriting (from each other) up to the Day of Qiyamah. The people of the earth, all of them would be in bewilderment, and lost, and confused, apart from them-asws and their-asws Shias and their-asws friends, not being needy to anyone from the community regarding anything from the matters of their-asws religion, and the community would be needy to them-asws.
هُمُ الَّذِينَ عَنَى اللَّهُ فِي كِتَابِهِ وَ قَرَنَ طَاعَتَهُمْ بِطَاعَتِهِ وَ طَاعَةِ رَسُولِ اللَّهِ ص فَقَالَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
They-asws are the ones-asws Allah-azwj has Meant in His-azwj Book, and Paired obedience to them-asws with obedience to Him-azwj, and obedience to Rasool-Allah-saww. He-saww Said: ‘Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59]’.
فَأَقْبَلَ مُعَاوِيَةُ عَلَى الْحَسَنِ وَ الْحُسَيْنِ وَ ابْنِ عَبَّاسٍ وَ الْفَضْلِ بْنِ عَبَّاسٍ وَ عمرو [عُمَرَ] بْنِ أَبِي سَلَمَةَ وَ أُسَامَةَ بْنِ زَيْدٍ فَقَالَ كُلُّكُمْ عَلَى مَا قَالَ ابْنُ جَعْفَرٍ قَالُوا نَعَمْ
Muawiya turned to Al-Hassan-asws, and Al-Husayn-asws, and Ibn Abbas, and Al-Fazl Bin Al-Abbas, and Amro Bin Abu Salama, and Usama Bin Zayd. He said, ‘Are all of you upon what the son of Ja’far-as said?’ They said, ‘Yes’.
قَالَ يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّكُمْ لَتَدَّعُونَ أَمْراً عَظِيماً وَ تَحْتَجُّونَ بِحُجَجٍ قَوِيَّةٍ إِنْ كَانَتْ حَقّاً وَ إِنَّكُمْ لَتُضْمِرُونَ عَلَى أَمْرٍ تُسِرُّونَهُ وَ النَّاسُ عَنْهُ فِي غَفْلَةٍ عَمْيَاءُ وَ إِنْ كَانَ مَا تَقُولُونَ حَقّاً لَقَدْ هَلَكَتِ الْأُمَّةُ وَ ارْتَدَّتْ عَنْ دِينِهَا وَ تَرَكَتْ عَهْدَ نَبِيِّهَا ص غَيْرَكُمْ أَهْلَ الْبَيْتِ وَ مَنْ قَالَ بِقَوْلِكُمْ فَأُولَئِكَ فِي النَّاسِ قَلِيلٌ
He (Muawiya) said, ‘O clan of Abdul Muttalib! You are claiming a mighty matter and are arguing with a strong argument if it was true, and we are being destroyed upon a matter you are delighting in it, and the people are in heedlessness from it, blind, and if what you are saying what true, the community is destroyed and has reneged from its religion, and have neglected the pact of its Prophet-saww, apart from you People-asws of the Household, and the ones speaking with your word, but they are few among the people’.
فَقُلْتُ يَا مُعَاوِيَةُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ وَ يَقُولُ وَ ما أَكْثَرُ النَّاسِ وَ لَوْ حَرَصْتَ بِمُؤْمِنِينَ وَ يَقُولُ إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ قَلِيلٌ ما هُمْ وَ يَقُولُ لِنُوحٍ وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ يَا مُعَاوِيَةُ الْمُؤْمِنُونَ فِي النَّاسِ قَلِيلٌ
I said, ‘O Muawiya! Allah-azwj Blessed and Exalted is Saying: and a few from My servants are grateful [34:13], and Said: And most of the people will not believe even though you are eager [12:103], and Said: except those who believe and do righteous deeds, and they are few’. [38:24], and Said to Noah-as: And there did not believe in him except a few [11:40]. O Muawiya! The Momineen are few among the people’.
فَقَالَ ابْنُ عَبَّاسٍ يَا مُعَاوِيَةُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ قَلِيلٌ ما هُمْ وَ يَقُولُ لِنُوحٍ وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ وَ يَقُولُ وَ ما أَكْثَرُ النَّاسِ وَ لَوْ حَرَصْتَ بِمُؤْمِنِينَ
Ibn Abbas said, ‘O Muawiya! Allah-azwj Blessed and Exalted is Saying in His-azwj Book: and they are few’. [38:24], and Said to Noah: And there did not believe in him except a few [11:40], and Said: And most of the people will not believe even though you are eager [12:103].
يَا مُعَاوِيَةُ الْمُؤْمِنُونَ فِي النَّاسِ قَلِيلٌ وَ إِنَّ أَمْرَ بَنِي إِسْرَائِيلَ أَعْجَبُ حَيْثُ قَالَتِ السَّحَرَةُ لِفِرْعَوْنَ فَاقْضِ ما أَنْتَ قاضٍ إِنَّما تَقْضِي هذِهِ الْحَياةَ الدُّنْيا إِنَّا آمَنَّا بِرَبِّنا فَآمَنُوا بِمُوسَى وَ صَدَّقُوهُ وَ تَابَعُوهُ
O Muawiya! The Momineen are few among the people, and that the matter of the children of Israel is strange when the magicians said to Pharaoh-la: so you judge whatever you (want to) judge. But rather, you will judge (only for) the life of the world [20:72] Surely we believe in our Lord, [20:73]. They believed in Musa-as and ratified him-as and followed him-as.
فَسَارَ بِهِمْ وَ بِمَنْ تَبِعَهُ مِنْ بَنِي إِسْرَائِيلَ فَأَقْطَعَهُمُ الْبَحْرَ وَ أَرَاهُمُ الْأَعَاجِيبَ وَ هُمْ مُصَدِّقُونَ بِهِ وَ بِالتَّوْرَاةِ مُقِرُّونَ لَهُ بِدِينِهِ
He-as travelled with him-as and the with the ones from the children of Israel who followed him-as, so he-as cut through the sea with them, and showed them wonders, and they were ratifying with him-asws, and with the Torah, acknowledging to him-asws with his-as religion.
فَمَرَّ بِهِمْ عَلَى قَوْمٍ يَعْبُدُونَ أَصْنَاماً لَهُمْ فَ قالُوا يا مُوسَى اجْعَلْ لَنا إِلهاً كَما لَهُمْ آلِهَةٌ ثُمَّ اتَّخَذُوا الْعِجْلَ فَعَكَفُوا عَلَيْهِ جَمِيعاً غَيْرَ هَارُونَ وَ أَهْلِ بَيْتِهِ وَ قَالَ لَهُمُ السَّامِرِيُ هذا إِلهُكُمْ وَ إِلهُ مُوسى وَ قَالَ لَهُمْ بَعْدَ ذَلِكَ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِيكَتَبَ اللَّهُ لَكُمْ
He passed with them by a people worshipping idols of theirs. They said, ‘O Musa! Make a god for us just as there is a god for them’. [7:138]. Then they took the calf and they all devoted to it apart from Haroun-as and his-as family, and Al-Samiri-la said to them, ‘This is your god and god of Musa, but he forgot’ [20:88]. And he-as said to them after that: Enter the Holy land which Allah has Prescribed for you [5:21].
فَكَانَ مِنْ جَوَابِهِمْ مَا قَصَّ اللَّهُ فِي كِتَابِهِ إِنَّ فِيها قَوْماً جَبَّارِينَ وَ إِنَّا لَنْ نَدْخُلَها حَتَّى يَخْرُجُوا مِنْها فَإِنْ يَخْرُجُوا مِنْها فَإِنَّا داخِلُونَ قَالَ مُوسَى رَبِّ إِنِّي لا أَمْلِكُ إِلَّا نَفْسِي وَ أَخِي فَافْرُقْ بَيْنَنا وَ بَيْنَ الْقَوْمِ الْفاسِقِينَ:
It was from their answer what Allah-azwj has Narrated in His-azwj Book: Surely there are tyrannous people in it, and we will never enter it until they exit from it. So if they do exit from it, then we shall be entering (it) [5:22]. Musa-as said: ‘My Lord! I cannot control except myself and my brother, therefore Differentiate between us and the transgressing people’ [5:25].
فَاحْتَذَتْ هَذِهِ الْأُمَّةُ ذَلِكَ الْمِثَالَ سَوَاءً وَ قَدْ كَانَتْ لَهُمْ فَضَائِلُ وَ سَوَابِقُ مَعَ رَسُولِ اللَّهِ ص وَ مَنَازِلُ بَيْنَهُ قَرِيبَةٌ مِنْهُ مُقِرِّينَ بِدِينِ مُحَمَّدٍ وَ الْقُرْآنِ حَتَّى فَارَقَهُمْ نَبِيُّهُمْ ص
This community has taken example, the same, and there were merits for them and precedence with Rasool-Allah-saww, and status between him and closeness from him-as, acknowledging with the religion of Muhammad-saww, and the Quran until he-saww separated from between them.
فَاخْتَلَفُوا وَ تَفَرَّقُوا وَ تَحَاسَدُوا وَ خَالَفُوا إِمَامَهُمْ وَ وَلِيَّهُمْ حَتَّى لَمْ يَبْقَ مِنْهُمْ عَلَى مَا عَاهَدُوا عَلَيْهِ نَبِيَّهُمْ غَيْرَ صَاحِبِنَا الَّذِي هُوَ مِنْ نَبِيِّنَا بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى وَ نَفَرٍ قَلِيلٍ
They differed, and separated, and envied, and opposed their Imam-asws, and their guardian-asws until there did not remain anyone of them upon what they had pacted upon with their Prophet-saww, apart from our master (Ali-asws), the one, he-asws is from our Prophet-saww at the status of Haroun-as from Musa-as, and a few persons.
اتَّقَوُا اللَّهَ عَزَّ وَ جَلَّ عَلَى دِينِهِمْ وَ إِيمَانِهِمْ وَ رَجَعَ الْآخَرُونَ الْقَهْقَرَى عَلَى أَدْبَارِهِمْ كَمَا فَعَلَ أَصْحَابُ مُوسَى ع بِاتِّخَاذِهِمُ الْعِجْلَ وَ عِبَادَتِهِمْ إِيَّاهُ وَ زَعْمِهِمْ أَنَّهُ رَبُّهُمْ وَ إِجْمَاعِهِمْ عَلَيْهِ غَيْرَ هَارُونَ وَ وُلْدِهِ وَ نَفَرٍ قَلِيلٍ مِنْ أَهْلِ بَيْتِهِ
They feared Allah-azwj Mighty and Majestic upon their religion, and their Eman, and the others returned upon their backs just as the companions of Musa-as had done, by their taking the calf and their worshipping it, and they claimed that it was their Lord-azwj, and their uniting upon it apart from Haroun-as and his-as children and a few persons from his-as family.
وَ نَبِيُّنَا ص قَدْ نَصَبَ لِأُمَّتِهِ أَفْضَلَ النَّاسِ وَ أَوْلَاهُمْ وَ خَيْرَهُمْ ثُمَّ الْأَئِمَّةَ وَاحِداً بَعْدَ وَاحِدٍ بِغَدِيرِ خُمٍّ وَ فِي غَيْرِ مَوْطِنٍ وَ احْتَجَّ عَلَيْهِمْ بِهِ وَ أَمَرَ بِطَاعَتِهِمْ وَ أَخْبَرَهُمْ أَنَّ أَوَّلَهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ مِنْهُ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى وَ أَنَّهُ وَلِيُّ كُلِّ مُؤْمِنٍ مِنْ بَعْدِهِ
And our Prophet-saww had nominated the most superior of the people, and their foremost, and their best for his-saww community. Then the Imams-asws, one after one after Ghadeer Khumm, and in other places, and argued upon them with it, and ordered for their obedience, and informed them that their-asws first is Ali-asws Bin Abu Talib-asws, is from him-saww at the status of Haroun-as from Musa-as, and he-asws the guardian of every Momin from after him-saww.
وَ أَنَّهُ مَنْ كَانَ هُوَ وَلِيَّهُ وَ مَنْ أَوْلَى بِهِ مِنْ نَفْسِهِ فَعَلِيٌّ أَوْلَى بِهِ وَ أَنَّهُ خَلِيفَتُهُ فِيهِمْ وَ وَصِيُّهُ وَ أَنَّ مَنْ أَطَاعَهُ أَطَاعَ اللَّهَ وَ مَنْ عَصَاهُ عَصَى اللَّهَ وَ مَنْ وَالاهُ وَالَى اللَّهَ وَ مَنْ عَادَاهُ عَادَى اللَّهَ فَأَنْكَرُوهُ وَ جَهِلُوهُ وَ تَوَلَّوْا غَيْرَهُ
And that one he-saww was his guardian, and one he-saww was foremost with than his own self, so Ali-asws is foremost with him, and he-asws is his caliph among them, and his-saww successor-asws, and that the one who obeys him-asws obeys Allah-azwj, and one who disobeys him-asws disobeys Allah-azwj, and one who befriends him-asws befriends Allah-azwj, and one inimical to him-asws is inimical to Allah-azwj. They denied him-asws, and ignored him-asws, and placed others in charge.
يَا مُعَاوِيَةُ أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ حِينَ بَعَثَ إِلَى مُؤْتَةَ أَمَّرَ عَلَيْهِمْ جَعْفَرَ بْنَ أَبِي طَالِبٍ ع ثُمَّ قَالَ إِنْ هَلَكَ جَعْفَرٌ فَزِيدُ بْنُ حَارِثَةَ فَإِنْ هَلَكَ زَيْدٌ فَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ وَ لَمْ يَرْضَ لَهُمْ أَنْ يَخْتَارُوا لِأَنْفُسِهِمْ
O Muawiya! Don’t you know that Rasool-Allah-saww, when he-saww sent (a battalion) to Mutah, made Ja’far-asws Bin Abu Talib-asws as commander upon them. Then he-saww said, ‘If Ja’far-as dies, then Zayd Bin Harisa, and if Zayd dies, then Abdullah Bin Rawaha’, and did not present to them that they could choose for themselves.
أَ فَكَانَ يَتْرُكُ أُمَّتَهُ وَ لَا بَيَّنَ لَهُمْ خَلِيفَتَهُ فِيهِمْ بَعْدَهُ بَلَى وَ اللَّهِ مَا تَرَكَهُمْ فِي عَمًى وَ لَا شُبْهَةٍ بَلْ رَكِبَ الْقَوْمُ مَا رَكِبُوا بَعْدَ نَبِيِّهِمْ وَ كَذَّبُوا عَلَى رَسُولِ اللَّهِ ص فَهَلَكُوا وَ هَلَكَ مَنْ شَايَعَهُمْ وَ ضَلَّ مَنْ تَابَعَهُمْ فَبُعْداً لِلْقَوْمِ الظَّالِمِينَ
So, was he-saww going to leave his-saww community and not clarify for them its caliph among them after him-saww? But, by Allah-azwj! He-azwj did neither left them in blindness nor in doubt, but the people perpetrated what they perpetrated after their Prophet-saww, and they lied upon Rasool-Allah-saww. So, they were destroyed and destroyed the ones who adhered with them, and strayed the ones who followed them. Therefore, remoteness is for the unjust people [23:41]’.
فَقَالَ مُعَاوِيَةُ يَا ابْنَ عَبَّاسٍ إِنَّكَ لَتَتَفَوَّهُ بِعَظِيمٍ وَ الِاجْتِمَاعُ عِنْدَنَا خَيْرٌ مِنَ الِاخْتِلَافِ وَ قَدْ عَلِمْتَ أَنَّ الْأُمَّةَ لَمْ تَسْتَقِمْ عَلَى صَاحِبِكَ
Muawiya said, ‘O Ibn Abbas! You are alleging a mighty matter, and there is unity with us, better than the differing, and you have known that the community would not be straight upon your master-asws’.
فَقَالَ ابْنُ عَبَّاسٍ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَا اخْتَلَفَتْ أُمَّةٌ بَعْدَ نَبِيِّهَا إِلَّا ظَهَرَ أَهْلُ بَاطِلِهَا عَلَى أَهْلِ حَقِّهَا وَ إِنَّ هَذِهِ الْأُمَّةَ اجْتَمَعَتْ عَلَى أُمُورٍ كَثِيرَةٍ لَيْسَ بَيْنَهَا اخْتِلَافٌ وَ لَا مُنَازَعَةٌ وَ لَا فُرْقَةٌ شَهَادَةُ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ الصَّلَوَاتُ الْخَمْسُ وَ صَوْمُ شَهْرِ رَمَضَانَ وَ حِجُّ الْبَيْتِ وَ أَشْيَاءُ كَثِيرَةٌ مِنْ طَاعَةِ اللَّهِ
Ibn Abbas said, ‘I heard Rasool-Allah-saww saying, ‘No community differed after its Prophet-saww except the people of falsehood prevailed upon its rightful people, and that this community ‘. And that this community has united upon a lot of matters, there isn’t any differing between them, nor any dispute and there is no difference, the testimony that there is no god except Allah-azwj and that Muhammad-saww is Rasool-Allah-saww, and the five (daily) Salat, and Fats of the month of Ramazan, and Hajj of the House, and many things from (acts of) obedience of Allah-azwj.
وَ نَهْيِ اللَّهِ مِثْلِ تَحْرِيمِ الزِّنَا وَ السَّرِقَةِ وَ قَطْعِ الْأَرْحَامِ وَ الْكَذِبِ وَ الْخِيَانَةِ وَ اخْتَلَفَتْ فِي شَيْئَيْنِ أَحَدُهُمَا اقْتَتَلَتْ عَلَيْهِ وَ تَفَرَّقَتْ فِيهِ وَ صَارَتْ فِرَقاً يَلْعَنُ بَعْضُهَا بَعْضاً وَ يَبْرَأُ بَعْضُهَا مِنْ بَعْضٍ وَ الثَّانِي لَمْ تَقْتَتِلْ عَلَيْهِ وَ لَمْ تَتَفَرَّقْ فِيهِ وَ وَسَّعَ بَعْضُهُمْ فِيهِ لِبَعْضٍ وَ هُوَ كِتَابُ اللَّهِ وَ سُنَّةُ نَبِيِّهِ ص وَ مَا يَحْدُثُ زَعَمَتْ أَنَّهُ لَيْسَ فِي كِتَابِ اللَّهِ وَ لَا سُنَّةِ نَبِيِّهِ ص
And Allah-azwj Prohibited like the prohibition of the adultery, and the theft, and severing the relationships, and the lying, and the crime. And there was differing regarding two things, one of them they killed upon and divided in it, and sects became cursing each other, and disavowing each other, and the second they did not kill upon and did not separate in it, and they were capacious to each other in it, and it is the Book of Allah-azwj and the Sunnah of His-azwj Prophet-saww, and what occurs newly, they claimed that it isn’t in the Book of Allah-azwj nor in the Sunnah of His-azwj Prophet-saww.
وَ أَمَّا الَّذِي اخْتَلَفَتْ فِيهِ وَ تَفَرَّقَتْ وَ تَبَرَّأَتْ بَعْضُهَا مِنْ بَعْضٍ فَالْمُلْكُ وَ الْخِلَافَةُ زَعَمَتْ أَنَّهَا أَحَقُّ بِهَا مِنْ أَهْلِ بَيْتِ نَبِيِّ اللَّهِ ص فَمَنْ أَخَذَ بِمَا لَيْسَ بَيْنَ أَهْلِ الْقِبْلَةِ اخْتِلَافٌ وَ رَدَّ عِلْمَ مَا اخْتَلَفُوا فِيهِ إِلَى اللَّهِ سَلِمَ وَ نَجَا مِنَ النَّارِ وَ لَمْ يَسْأَلْهُ اللَّهُ عَمَّا أَشْكَلَ عَلَيْهِ مِنَ الْخَصْلَتَيْنِ اللَّتَيْنِ اخْتُلِفَ فِيهِمَا
And as for that which they differed in, and separated, and disavowed each other, it is the kingdom and the caliphate. It claimed that it was rightful with it than the People-asws of the Household of the Prophet-saww of Allah-azwj. So, the one who took with what there wasn’t any differing between the people of the Qiblah, and referred the knowledge of what they differed in to Allah-azwj, were safe and attained salvation from the Fire, and Allah-azwj will not Question about what was doubtful upon it, from the two characteristics, those which they had differed regarding them.
وَ مَنْ وَفَّقَهُ اللَّهُ وَ مَنَّ عَلَيْهِ وَ نَوَّرَ قَلْبَهُ وَ عَرَّفَهُ وُلَاةَ الْأَمْرِ وَ مَعْدِنَ الْعِلْمِ أَيْنَ هُوَ فَعَرَفَ ذَلِكَ كَانَ سَعِيداً وَ لِلَّهِ وَلِيّاً
And the one whom Allah-azwj Harmonised and Conferred upon him, and Radiated his heart, and Caused him to recognise the Masters-asws of the command, and the Mine of knowledge where it is, so he recognised that, would be happy, and a friend of Allah-azwj.
وَ كَانَ نَبِيُّ اللَّهِ ص يَقُولُ رَحِمَ اللَّهُ عَبْداً قَالَ حَقّاً فَغَنِمَ أَوْ سَكَتَ فَلَمْ يَتَكَلَّمْ فَالْأَئِمَّةُ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ مَعْدِنِ الرِّسَالَةِ وَ مُنْزَلِ الْكِتَابِ وَ مَهْبِطِ الْوَحْيِ وَ مُخْتَلَفِ الْمَلَائِكَةِ لَا تَصْلُحُ إِلَّا فِيهَا لِأَنَّ اللَّهَ خَصَّهَا بِهَا وَ جَعَلَهَا أَهْلَهَا فِي كِتَابِهِ وَ عَلَى لِسَانِ نَبِيِّهِ ص
And the Prophet-saww of Allah-azwj Said: ‘May Allah-azwj have Mercy on a servant who speaks the truth would gain or he is silent and does not speak. The Imams-asws from People-asws of the Household, and the Mine of the Message, and Revelation of the Book, and descent of the Revelation, and interchange of the Angels is not correct except in them-asws, because Allah-azwj has Specialised them-asws with it and Made them to be its people in His-azwj Book and upon the tongue of His-azwj Prophet-saww.
فَالْعِلْمُ فِيهِمْ وَ هُمْ أَهْلُهُ وَ هُوَ عِنْدَهُمْ كُلُّهُ بِحَذَافِيرِهِ بَاطِنُهُ وَ ظَاهِرُهُ وَ مُحْكَمُهُ وَ مُتَشَابِهُهُ وَ نَاسِخُهُ وَ مَنْسُوخُهُ
Thus, the knowledge is among them-asws, and they-asws are its rightful, and it is with them-asws, all of it in its entirety, its esoteric and its apparent, and its Decisive and its allegorical, and its Abrogating and its Abrogated.
يَا مُعَاوِيَةُ إِنَّ عُمَرَ بْنَ الْخَطَّابِ أَرْسَلَنِي فِي إِمْرَتِهِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنِّي أُرِيدُ أَنْ أَكْتُبَ الْقُرْآنَ فِي مُصْحَفٍ فَابْعَثْ إِلَيْنَا مَا كَتَبْتَ مِنَ الْقُرْآنِ فَقَالَ تَضْرِبُ وَ اللَّهِ عُنُقِي قَبْلَ أَنْ تَصِلَ إِلَيْهِ قُلْتُ وَ لِمَ
O Muawiya! Umar Bin Al-Khattab, during his rule, sent me to Ali-asws Bin Abu Talib-asws, ‘I want to write the Quran in a book (form), so send to us whatever you-asws have written from the Quran’. He-asws said: ‘You will strike upon my-asws neck, by Allah-azwj, before you can arrive to it’. I said, ‘And why?’
قَالَ إِنَّ اللَّهَ يَقُولُ لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ يَعْنِي لَا يَنَالُهُ كُلَّهُ إِلَّا الْمُطَهَّرُونَ إِيَّانَا نَحْنُ عَنَى الَّذِينَ أَذْهَبَ اللَّهُ عَنَّا الرِّجْسَ وَ طَهَّرَنَا تَطْهِيراً وَ قَالَ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَنَحْنُ الَّذِينَ اصْطَفَانَا اللَّهُ مِنْ عِبَادِهِ وَ نَحْنُ صَفْوَةُ اللَّهِ وَ لَنَا ضَرَبَ الْأَمْثَالَ وَ عَلَيْنَا نَزَلَ الْوَحْيُ
He-asws said: ‘Allah-azwj is Saying: None can touch it except for the Purified ones [56:79], meaning non can attain all of it except the Purified ones, meaning us-asws. We-asws are meant, those whom Allah-azwj Removed the uncleanness from us-asws and Purified us-asws with a Purification. And He-azwj Said: ‘Then We Gave the Book as an inheritance to those We Chose from among Our servants. [35:32]. So, we-asws are those Allah-azwj has Chosen us-asws from His-azwj servants, and we-asws are the elites of Allah-azwj, and for us-asws He-azwj has Struck the examples, and the Revelation descended unto us-asws’.
فَغَضِبَ عُمَرُ وَ قَالَ إِنَّ ابْنَ أَبِي طَالِبٍ يَحْسَبُ أَنَّهُ لَيْسَ عِنْدَ أَحَدٍ عِلْمٌ غَيْرَهُ فَمَنْ كَانَ يَقْرَأُ مِنَ الْقُرْآنِ شَيْئاً فَلْيَأْتِنَا بِهِ فَكَانَ إِذَا جَاءَ رَجُلٌ بِقُرْآنٍ يَقْرَؤُهُ وَ مَعَهُ آخَرُ كَتَبَهُ وَ إِلَّا لَمْ يَكْتُبْهُ
Umar got angered and said, ‘The son-asws of Abu Talib-asws reckons that there isn’t anyone with us having knowledge apart from him-asws! Then who was reading anything from the Quran, let him come to us with it’. It so happened that whenever a man came with Quran he had read, and with him there would be another who would write it, or else he would not write it (include it in the Quran).
فَمَنْ قَالَ يَا مُعَاوِيَةُ إِنَّهُ ضَاعَ مِنَ الْقُرْآنِ شَيْءٌ فَقَدْ كَذَبَ هُوَ عِنْدَ أَهْلِهِ مَجْمُوعٌ ثُمَّ أَمَرَ عُمَرُ قُضَاتَهُ وَ وُلَاتَهُ فَقَالَ اجْتَهِدُوا آرَاءَكُمْ وَ اتَّبِعُوا مَا تَرَوْنَ أَنَّهُ الْحَقُّ فَلَمْ يَزَلْ هُوَ وَ بَعْضُ وُلَاتِهِ قَدْ وَقَعُوا فِي عَظِيمَةٍ
O Muawiya! One who says that something from the Quran is lost, he has lied. It is in the possession of its people. Then Umar ordered the judges and the governors, he said, ‘Struggle in your views and follow whatever you view as being the truth’. He and some of his governors did not stop until they had fallen into grievous matters.
فَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يُخْبِرُهُمْ بِمَا يَحْتَجُّ بِهِ عَلَيْهِمْ وَ كَانَ عُمَّالُهُ وَ قُضَاتُهُ يَحْكُمُونَ فِي شَيْءٍ وَاحِدٍ بِقَضَايَا مُخْتَلِفَةٍ فَيُجِيزُهَا لَهُمْ لِأَنَّ اللَّهَ لَمْ يُؤْتِهِ الْحِكْمَةَ وَ فَصْلَ الْخِطابِ وَ زَعَمَ كُلُّ صِنْفٍ مِنْ أَهْلِ الْقِبْلَةِ أَنَّهُمْ مَعْدِنُ الْعِلْمِ وَ الْخِلَافَةِ دُونَهُمْ
Ali-asws Bin Abu Talib-asws was informing them with whatever they were needy with, and his office bearers and judged used to judge in one thing with different judgments, and he allowed these for them, because Allah-azwj had not Given him the Wisdom and the decisive address, and he claimed that every type from the people of the Qiblah, they were the mine of knowledge, and the caliphate was beside them.
فَبِاللَّهِ نَسْتَعِينُ عَلَى مَنْ جَحَدَهُمْ حَقَّهُمْ وَ سَنَّ لِلنَّاسِ مَا يَحْتَجُّ بِهِ مِثْلُكَ عَلَيْهِمْ ثُمَّ قَامُوا فَخَرَجُوا.
We seek assistance with Allah-azwj against the ones who fight against them-asws of their-asws rights, and ways have been shown to the people with the likes of you upon them’. Then they stood up and went out’’.[124]
روي في الإحتجاج في سياق هذه الرواية من كلام الحسن ع و روي هذه الكلمات أيضا عنه ع أَنَّهُ قَالَ: إِنَّمَا النَّاسُ ثَلَاثَةٌ مُؤْمِنٌ يَعْرِفُ حَقَّنَا وَ يُسَلِّمُ لَنَا وَ يَأْتَمُّ بِنَا فَذَلِكَ نَاجٍ مُحِبٌّ لِلَّهِ وَلِيٌّ.
It is reported in (the book) ‘Al-Ihtijaj’ in continuing the report from the speech of Al-Hassan-asws, and these phrases have been reported as well from him-asws having said: ‘But rather the people are three – one who recognises our-asws rights and submits to us-asws, and follows us-asws, so that one attains salvation – the one who loves Allah-azwj, and me-asws.
و ناصب لنا العداوة يتبرأ منا و يلعننا و يستحل دماءنا و يجحد حقنا و يدين الله بالبراءة منا فهذا كافر مشرك فاسق و إنما كفر و أشرك من حيث لا يعلم كما سبوا الله بغير علم كذلك كثيرا يشرك بالله بغير علم.
And (second) is the one establishing hostility to us-asws, and disavowing from us-asws, and cursing us-asws, and permitting our-asws blood, and rejecting our-asws rights, and making is a religion of Allah-azwj with the disavowing from us-asws. So, this one is a Kafir, a Mushrik, a mischief-maker. And rather he has done Kufr and Shirk from where he does not even know, just as they insulted Allah-azwj without knowledge, like that most people associate (commit Shirk) with Allah-azwj without knowledge.
و رجل أخذ بما لم يختلف فيه و رد علم ما أشكل عليه إلى الله مع ولايتنا و لا يأتم بنا و لا يعادينا و يعرف حقنا فنحن نرجو أن يغفر الله له و يدخله الجنة فهذا مسلم ضعيف.
And (third) is a man who takes with what he does not differ in and refers the knowledge of what is confusing upon him, to Allah-azwj with our-asws Wilayah, and he neither follows us-asws nor is inimical to us-asws, and he recognises our-asws rights. So, we-asws hope that Allah-azwj would Forgive him and Enter him into the Paradise. This is a weak Muslim’’.[125]
535 – ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ عَبْدِ الْعَزِيزِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْجَارُودِ عَنْ أَبِيهِ قَالَ: قَالَ مُعَاوِيَةُ لِخَالِدِ بْنِ مَعْمَرٍ عَلَى مَا أَحْبَبْتَ عَلِيّاً قَالَ عَلَى ثَلَاثِ خِصَالٍ عَلَى حِلْمِهِ إِذَا غَضِبَ وَ عَلَى صِدْقِهِ إِذَا قَالَ وَ عَلَى عَدْلِهِ إِذَا وَلِيَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ahmad Bin Abful Aziz, from Ali Bin Muhammad Bin Suleyman, from his father, from Rabie Bin Abdullah Bin Al Jaroud, from his father who said,
‘Muawiya said to Khalid Bin Ma’mar, ‘Upon what do you love Ali-asws?’ He said, ‘Upon three characteristics – upon his-asws forbearance when he-asws is angered, and upon his-asws truthfulness when he-asws speaks, and upon his-asws justice when he-asws rules’’.[126]
536 – كا، الكافي يب، تهذيب الأحكام حَبِيبُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ بَشَّارٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُخِذَ نَبَّاشٌ فِي زَمَنِ مُعَاوِيَةَ فَقَالَ لِأَصْحَابِهِ مَا تَرَوْنَ فَقَالُوا نُعَاقِبُهُ فَنُخَلِّي سَبِيلَهُ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ مَا هَكَذَا فَعَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع قَالَ فَمَا فَعَلَ قَالَ فَقَالَ يُقْطَعُ النَّبَّاشُ وَ قَالَ هُوَ سَارِقٌ وَ هَتَّاكُ الْمَوْتَى.
(The book) ‘Al Kafi’ (and) ‘Tahzeeb Al Ahkam’ – Habeeb Bin Al Hassan, from Muhammad Bin Abdul Hameed, from Bashar, from Zayd Al Shaham,
‘From Abu Abdullah-asws having said: ‘A grave robber was seized in the era of Muawiya, so he said to his companions, ‘What are your views?’ They said, ‘Punish him and free his way’. A man from the people said, ‘This is not what Ali-asws Bin Abu Talib-asws did’. He (Muawiya) said, ‘So what did he-asws do?’ He said, ‘He cut (the hand) of the grave robber and said, ‘He is a thief, and a desecrator of the dead’’.[127]
537 – كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ رَفَعَهُ قَالَ: إِنَ النَّجَاشِيَّ الشَّاعِرَ شَرِبَ الْخَمْرَ فِي شَهْرِ رَمَضَانَ فَحَدَّهُ أَمِيرُ الْمُؤْمِنِينَ أَقَامَهُ فِي سَرَاوِيلَ فَضَرَبَهُ ثَمَانِينَ ثُمَّ زَادَهُ عِشْرِينَ سَوْطاً وَ قَالَ هَذَا لِجُرْأَتِكَ عَلَى رَبِّكَ وَ إِفْطَارِكَ فِي شَهْرِ رَمَضَانَ فَغَضِبَ وَ لَحِقَ بِمُعَاوِيَةَ
Kitab Al Gharaat of Ibrahim Bin Muhammad Al Saqafi, raising it, said,
‘Al-Najashy the poet drank with wine during month of Ramazan, so Amir Al-Momineen-asws applied the legal punishment on him. He-asws made him stand in a trouser and had him whipped eighty lashes, then increased him twenty lashes and said: ‘This is for your audacity upon your Lord-azwj and your breaking during a month of Ramazan’. He got angered and joined with Muawiya.
فَدَخَلَ طَارِقُ بْنُ عَبْدِ اللَّهِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا كُنَّا نَرَى أَنَّ أَهْلَ الْمَعْصِيَةِ وَ الطَّاعَةِ وَ أَهْلَ الْفُرْقَةِ وَ الْجَمَاعَةِ عِنْدَ وُلَاةِ الْعَدْلِ وَ مَعَادِنِ الْفَضْلِ سِيَّانِ فِي الْجَزَاءِ حَتَّى رَأَيْتُ مَا كَانَ مِنْ صَنِيعِكَ بِأَخِي الْحَارِثِ فَأَوْغَرْتَ صُدُورَنَا وَ شَتَّتَّ أُمُورَنَا وَ حَمَّلْتَنَا عَلَى الْجَادَّةِ الَّتِي كُنَّا نَرَى أَنَّ سَبِيلَ مَنْ رَكِبَهَا النَّارُ
Tariq Bin Abdullah entered to see Amir Al-Momineen-asws. He said, ‘O Amir Al-Momineen-asws! We were not viewing that the people of disobedience and obedience, and people of sectarianism and unity, in the presence of the just ruler and mine of merit, were alike in being recompensed until I saw what happened from your-asws dealing with my brother Al-Haris. You-asws have stirred out chests, and scattered our affairs, and you-asws have carried us upon the path which we were viewing it was the way of the Fire by the one who rides it’.
فَقَالَ عَلِيٌّ ع وَ إِنَّها لَكَبِيرَةٌ إِلَّا عَلَى الْخاشِعِينَ يَا أَخَا بَنِي نَهْدٍ فَهَلْ هُوَ إِلَّا رَجُلٌ مِنَ الْمُسْلِمِينَ انْتَهَكَ حُرْمَةً مِنْ حُرَمِ اللَّهِ فَأَقَمْنَا عَلَيْهِ حَدّاً كَانَ كَفَّارَتَهُ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ لا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوى
Ali-asws said: ‘and it is certainly a difficult thing except upon the humble ones [2:45], O brother of the clan of Nahd! Is he except a man from the Muslims who violated a prohibition from the prohibitions of Allah-azwj? So, we-asws established the legal penalty upon him which was an expiation. Allah-azwj the Exalted is Saying in His-azwj Book: and do not let hatred of a people make you unjust; and be just, it is closer to the piety, and fear Allah, surely Allah is Aware with what you are doing [5:8].
فَخَرَجَ طَارِقٌ وَ لَقِيَهُ الْأَشْتَرُ فَقَالَ لَهُ أَنْتَ الْقَائِلُ لِأَمِيرِ الْمُؤْمِنِينَ أَوْغَرْتَ صُدُورَنَا وَ شَتَّتَّ أُمُورَنَا قَالَ طَارِقٌ أَنَا قَائِلُهَا قَالَ الْأَشْتَرُ وَ اللَّهِ مَا ذَلِكَ كَمَا قُلْتَ وَ إِنَّ صُدُورَنَا لَهُ لَسَامِعَةٌ وَ إِنَّ أُمُورَنَا لَهُ لَجَامِعَةٌ قَالَ فَغَضِبَ طَارِقٌ وَ قَالَ سَتَعْلَمُ يَا أَشْتَرُ أَنَّهُ غَيْرُ مَا قُلْتَ
Tariq went out and Al-Ashtar met him. He said to him, ‘Are you the speaker to Amir Al-Momineen-asws, ‘You-asws have stirred our chests and scattered our affairs’?’ Tariq said, ‘I am its speaker’. Al-Ashtar said, ‘By Allah-azwj! By Allah-azwj! That is not as what you said, and our chests are listening to him-asws and our affairs are united to him-asws’. Tariq was angered and said, ‘You will soon know, O Ashtar, it is other than what you said’.
فَلَمَّا جَنَّهُ اللَّيْلُ هَمَسَ هُوَ وَ النَّجَاشِيُّ وَ ذَهَبَا إِلَى مُعَاوِيَةَ فَلَمَّا دَخَلَا عَلَيْهِ نَظَرَ مُعَاوِيَةُ إِلَى طَارِقٍ وَ قَالَ مَرْحَباً بِالْمُورِقِ غُصْنُهُ وَ الْمُعْرِقِ أَصْلُهُ الْمُسَوَّدِ غَيْرِ الْمَسُودِ مِنْ رَجُلٍ كَانَتْ مِنْهُ هَفْوَةٌ وَ نَبْوَةٌ بِاتِّبَاعِهِ صَاحِبَ الْفِتْنَةِ وَ رَأْسَ الضَّلَالَةِ إِلَى آخِرِ مَا قَالَ لَعَنَهُ اللَّهُ
When the night shielded, he and Al-Najashy travelled non-stop and went to Muawiya. When they entered to see him, Muawiya looked at Tariq and said, ‘Welcome to the one whose branches are with leaves, and his roots are ancient, darkened without being dark, from a man-asws from whom is the error and the prophecy, master of the Fitna, and chief of the straying’ – up to the end of what he said, may Allah-azwj Curse him’.
فَقَالَ طَارِقٌ يَا مُعَاوِيَةُ إِنَّ الْمَحْمُودَ عَلَى كُلِّ حَالٍ رَبٌّ عَلَا فَوْقَ عِبَادِهِ فَهُمْ بِمَنْظَرٍ وَ مَسْمَعٍ مِنْهُ بَعَثَ فِيهِمْ رَسُولًا مِنْهُمْ لَمْ يَكُنْ يَتْلُو مِنْ قَبْلِهِ كِتَاباً وَ لَا يَخُطُّهُ بِيَمِينِهِ إِذاً لَارْتابَ الْمُبْطِلُونَ فَعَلَيْهِ السَّلَامُ مِنْ رَسُولٍ كانَ بِالْمُؤْمِنِينَ رَحِيماً
Tariq said, ‘O Muawiya! The Praise-worthy upon all states is the Lord-azwj, above His-azwj servants. They are with a scenarios and listening from Him-azwj. He-azwj Sent a Rasool-saww among them, being from them. He-saww did not recite any (other) Book from before it nor did you transcribe it with your right hand, for then the falsifiers would have doubted [29:48]. Upon him-saww is the greeting, from Rasools-as. He was always Merciful to the Momineen [33:43].
أَمَّا بَعْدُ فَإِنَّا كُنَّا نُوضَعُ فِي رجال مِنْ أَصْحَابِ النَّبِيِّ ص مُرْشِدِينَ مَنَاراً لِلْهُدَى وَ مَعْلَماً لِلدِّينِ سَلَفاً لِخَلَفٍ مُهْتَدِينَ وَ خَلَفاً لِسَلَفٍ مُهْتَدِينَ أَهْلَ دِينٍ لَا دُنْيَا وَ أَهْلَ الْآخِرَةِ كُلُّ الْخَيْرِ فِيهِمْ أَهْلَ بُيُوتَاتٍ وَ شَرَفٍ لَيْسُوا بِنَاكِثِينَ وَ لَا قَاسِطِينَ
As for after, we were placed among men from the companions of the Prophet-saww being guided by the minaret of guidance and a teacher of the religion, a replacement of the guided ancestors, and replacement of the guided ancestors of people of religion, nor world, and people of Hereafter. All the good ones among them were people of the (noble) households, and nobility, not being allegiance-breakers, nor deviants.
فَلَمْ تَكُ رَغْبَةُ مَنْ رَغِبَ عَنْهُمْ وَ عَنْ صُحْبِتِهِمْ إِلَّا لِمَرَارَةِ الْحَقِّ حَيْثُ جَرَّعُوهَا وَ لِوُعُورَتِهِ حَيْثُ سَلَكُوهَا غَلَبَتْ عَلَيْهِمْ دُنْيَا مُؤْثَرَةٌ وَ هَوًى مُتَّبَعٌ وَ كانَ أَمْرُ اللَّهِ قَدَراً مَقْدُوراً
They did not turn away from them and from their companionship except due to the bitterness of the truth, when they were drenched and due to its roughness when they travelled it. The world overcame upon them as a preference and following personal desires, and the Command of Allah was a Decree Ordained [33:38].
وَ قَدْ فَارَقَ الْإِسْلَامَ قَبْلَنَا جَبَلَةُ بْنُ الْأَيْهَمِ فِرَاراً مِنَ الضَّيْمِ وَ أَنْفاً مِنَ الذِّلَّةِ فَلَا تَفْخَرْ يَا مُعَاوِيَةُ أَنْ قَدْ شَدَدْنَا إِلَيْكَ الرِّحَالَ وَ أَوْضَعْنَا نَحْوَكَ الرِّكَابَ فَتَعْلَمُ وَ تُنْكِرُ
Jabalah Bin Al-Ayham had separated from Al-Islam before us, fleeing from the tyranny and not from the humiliation. Do not pride, O Muawiya, if the men have pressed to you, and placed the necks around you. So, learn and deny’.
ثُمَّ أَجْلَسَهُ مُعَاوِيَةُ عَلَى سَرِيرِهِ وَ دَعَا لَهُ بِمُقَطَّعَاتٍ وَ بُرُودٍ يَضَعُهَا عَلَيْهِ ثُمَّ أَقْبَلَ عَلَيْهِ بِوَجْهِهِ يُحَدِّثُهُ حَتَّى قَامَ فَلَمَّا قَامَ خَرَجَ طَارِقٌ فَأَقْبَلَ عَلَيْهِ عَمْرُو بْنُ مُرَّةَ وَ عَمْرُو بْنُ صَيْفِيٍّ يَلُومَانِهِ فِي خُطْبَتِهِ إِيَّاهُ وَ فِيمَا عَرَضَ لِمُعَاوِيَةَ
Then Muawiya seated him upon his throne and called for pieces (of land) for him, and garment to be placed upon him. He discussed with him until he stood up. When he stood up, Tariq went out and Amro Bin Murrah and Amro Bin Sayfi faced towards him, blaming him regarding his address to him (Muawiya), and regarding what he has objected to Muawiya’.
فَقَالَ طَارِقٌ لَهُمَا وَ اللَّهِ مَا قُمْتُ حَتَّى كَانَ بَطْنُ الْأَرْضِ أَحَبَّ إِلَيَّ مِنْ ظَهْرِهَا عِنْدَ إِظْهَارِ مَا أُظْهِرُ مِنَ الْبَغْيِ وَ الْعَيْبِ وَ النَّقْصِ لِأَصْحَابِ مُحَمَّدٍ ص وَ لِمَنْ هُوَ خَيْرٌ مِنْهُ فِي الْعَاجِلَةِ وَ الْآجِلَةِ وَ لَقَدْ قُمْتُ مَقَاماً عِنْدَهُ أَوْجَبَ اللَّهُ عَلَيَّ فِيهِ أَنْ لَا أَقُولَ إِلَّا حَقّاً
Tariq said to them both, ‘I did not get up until the interior of the earth was more beloved to be than its surface, at the revealing of what he revealed from the rebellion, and the faults, and the deficiencies of the companions of Muhammad-saww and of the one-asws who is better than him, during the current and the future, and I had stood in a position with him, Allah-azwj had Obligated upon me in it that I should not be speaking except truth’.
فَبَلَغَ عَلِيّاً مَقَالَةُ طَارِقٍ فَقَالَ لَوْ قُتِلَ أَخُو بَنِي نَهْدٍ لَقُتِلَ شَهِيداً وَ زَعَمَ بَعْضُ النَّاسِ أَنَّ طَارِقَ بْنَ عَبْدِ اللَّهِ رَجَعَ إِلَى عَلِيٍّ ع وَ مَعَهُ النَّجَاشِيُّ.
The words of Tariq reached Ali-asws. He-asws said: ‘If the brother of the clan of Nahd had been killed, he would have been killed as a martyr’. And some people claimed that Tariq Bin Abdullah returned to Ali-asws and with him was Al-Najashy’’.[128]
538 – كَنْزُ الْفَوَائِدِ، لِلْكَرَاجُكِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ طَالِبٍ الْبَلَدِيِّ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مَنْصُورِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا بْنِ دِينَارٍ عَنِ الْعَبَّاسِ بْنِ بَكَّارٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ أَبِي عَمْرٍو الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ السَّائِبِ عَنْ أَبِي صَالِحٍ مَوْلَى أُمِّ هَانِئٍ قَالَ: دَخَلَ ضِرَارُ بْنُ ضَمْرَةَ الْكِنَانِيُّ عَلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ يَوْماً فَقَالَ لَهُ يَا ضِرَارُ صِفْ لِي عَلِيّاً فَقَالَ أَ وَ تُعْفِينِي مِنْ ذَلِكَ قَالَ لَا أَعْفُوكَ
(The book) ‘Kunz Al Fawaid’ of Al Karajaky, from Muhammad Bin Ali Bin Talib Al Balady, from Abu Al Mufazzal Al Shaybani, from Mansour Bin Al Hassan, from Muhammad Bin Zakariya Bin Dinar, from Al Abbas Bin Bakkar, from Abdul Wahid Bin Abu Amro Al Asady, from Muhammad Bin Al Saib, from Abu Salih a slave of Umm Hany who said,
‘Zirar Bin Zamrah Al-Kinany entered to see Muawiya Bin Abu Sufyan one day. He said to him, ‘O Zirar! Describe Ali-asws to me’. He said, ‘Or can you excuse me from that?’ He said, ‘I will not excuse you’.
قَالَ أَمَّا إِذْ لَا بُدَّ فَإِنَّهُ كَانَ وَ اللَّهِ بَعِيدَ الْمُدَى شَدِيدَ الْقُوَى يَقُولُ فَصْلًا وَ يَحْكُمُ عَدْلًا يَتَفَجَّرُ الْعِلْمُ مِنْ جَوَانِبِهِ وَ تَنْطِقُ الْحِكْمَةُ عَلَى لِسَانِهِ يَسْتَوْحِشُ مِنَ الدُّنْيَا وَ زَهْرَتِهَا وَ يَأْنَسُ بِاللَّيْلِ وَ ظُلْمَتِهِ
He said, ‘But, when there is no escape, he-asws was a long-term thinker, intense of strength, speaking decisively, and judging justly. The knowledge burst out from his-asws sides, and the wisdom was spoken upon his tongue. He-asws was averse from the world and its blossoms, and was comforted with the night and its darkness.
كَانَ وَ اللَّهِ غَزِيرَ الدَّمْعَةِ طَوِيلَ الْفِكْرَةِ يُقَلِّبُ كَفَّهُ وَ يُخَاطِبُ نَفْسَهُ يُعْجِبُهُ مِنَ اللِّبَاسِ مَا قَصُرَ وَ مِنَ الطَّعَامِ مَا جَشَبَ كَانَ وَ اللَّهِ مَعَنَا كَأَحَدِنَا يُدْنِينَا إِذَا أَتَيْنَاهُ وَ يُجِيبُنَا إِذَا سَأَلْنَاهُ
By Allah-azwj! He-asws was abundant of tears, long of thinking, overturning his-asws palms, and addressing himself-asws. It fascinated him-asws from the clothing which was short, and from the food which was coarse. By Allah-azwj! He-asws was with us like one of us, drawing us closer whenever we came to him-asws, and answering us whenever we asked him-asws.
وَ كَانَ مَعَ دُنُوِّهِ لَنَا وَ قُرْبِهِ مِنَّا لَا نُكَلِّمُهُ هَيْبَةً لَهُ فَإِنْ تَبَسَّمَ فَعَنْ مِثْلِ اللُّؤْلُؤِ النَّظِيمِ يُعَظِّمُ أَهْلَ الدِّينِ وَ يُحِبُّ الْمَسَاكِينَ لَا يَطْمَعُ الْقَوِيُّ فِي بَاطِلِهِ وَ لَا يَيْأَسُ الضَّعِيفُ عَنْ عَدْلِهِ
And he-asws was with proximity for us and his-asws closeness from us. We did not (tend to) speak to him-asws out of awe for him-asws. If he-asws smiled, it was from the like of systematic pearls (teeth). He-asws revered the people of religion and loved the poor, not covering the strong in his falsehood nor despairing the weak from his-asws justice.
أَشْهَدُ بِاللَّهِ لَرَأَيْتُهُ فِي بَعْضِ مَوَاقِفِهِ وَ قَدْ أَرْخَى اللَّيْلُ سُدُولَهُ وَ غَارَتْ نُجُومُهُ مُمَاثِلًا فِي مِحْرَابِهِ قَابِضاً عَلَى لِحْيَتِهِ يَتَمَلْمَلُ تَمَلْمُلَ السَّلِيمِ وَ يَبْكِي بُكَاءَ الْحَزِينِ وَ كَأَنِّي أَسْمَعُهُ وَ هُوَ يَقُولُ يَا دُنْيَا يَا دُنْيَا أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ هَيْهَاتَ هَيْهَاتَ غُرِّي غَيْرِي
I testify with Allah-azwj, I had seen him in one of his-asws stoppings, and the night had let down its flaps, and the stars had invaded shining in his-asws prayer niche, holding upon his-asws beard, being restless with the full restlessness, and crying the cry of the grief-stricken, and it is as if I am hearing him-asws and he-asws is saying: ‘O world! O world! Is it to me-asws you are displaying yourself, or are making yourself desirable to me-asws? Far be it! Far be it! Deceive others.
لَا حَانَ حِينُكِ قَدْ أَبَتُّكِ ثَلَاثاً عُمُرُكِ قَصِيرٌ وَ خَيْرُكِ حَقِيرٌ وَ خَطَرُكِ غَيْرُ كَبِيرٍ آهِ آهِ مِنْ قِلَّةِ الزَّادِ وَ بُعْدِ السَّفَرِ وَ وَحْشَةِ الطَّرِيقِ
Your term is not a term. I-asws have divorced you irrevocable thrice. Your life-span is short, and your good is despicable, and your danger is not great. Aah! Aah, from the scarcity of the provision and the longevity of the journey, and loneliness of the darkness!’
فَوَكَفَتْ دُمُوعُ مُعَاوِيَةَ عَلَى لِحْيَتِهِ وَ جَعَلَ يَسْتَقْبِلُهَا بِكُمِّهِ وَ اخْتَنَقَ الْقَوْمُ جَمِيعاً بِالْبُكَاءِ وَ قَالَ هَكَذَا كَانَ أَبُو الْحَسَنِ يَرْحَمُهُ اللَّهُ فَكَيْفَ وَجْدُكَ عَلَيْهِ يَا ضِرَارُ
The tears of Muawiya paused at his beard and he went on to wipe it with his sleeve, and the people in their entirety were choking with the weeping, and he (Muawiya) said, ‘That is how Abu Al-Hassan-asws is, may Allah-azwj have Mercy on him-asws. How would be your feeling upon him-asws (when he-asws passes away), O Zirar?’
فَقَالَ وَجْدَ أُمِّ وَاحِدٍ ذُبِحَ وَاحِدُهَا فِي حَجْرِهَا فَهِيَ لَا يَرْقَى دَمْعُهَا وَ لَا يَسْكُنُ حُزْنُهَا- فَقَالَ مُعَاوِيَةُ لَكِنَّ هَؤُلَاءِ لَوْ فَقَدُونِي لَمَا قَالُوا وَ لَا وَجَدُوا بِي شَيْئاً مِنْ هَذَا
He said, ‘I would feel like a lonely mother whose lone (child) has been slaughtered in her lap, so she is neither flowing tears nor can her grief be calmed’. Muawiya said, ‘But they, if they were to lose me, they would neither say nor feel anything with me from this’.
ثُمَّ الْتَفَتَ إِلَى أَصْحَابِهِ فَقَالَ بِاللَّهِ لَوِ اجْتَمَعْتُمْ بِأَسْرِكُمْ هَلْ كُنْتُمْ تُؤَدُّونَ عَنِّي مَا أَدَّاهُ هَذَا الْغُلَامُ عَنْ صَاحِبِهِ فَيُقَالُ إِنَّهُ قَالَ لَهُ عَمْرُو بْنُ الْعَاصِ الصَّحَابَةُ عَلَى قَدْرِ الصَّاحِبِ.
Then he turned towards his companions and said, ‘By Allah-azwj! If you were to gather with your families, would you be delivering from me what this boy has delivered about his master-asws?’ It is said Amro Bin Al-Aas said to him, ‘The companions are upon a worth of the master’’.[129]
539- وَ قَالَ أَيْضاً فِيهِ رُوِيَ أَنَّ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ قَالَ إِنِّي أُحِبُّ أَنْ أَلْقَى رَجُلًا قَدْ أَتَتْ عَلَيْهِ سِنٌّ وَ قَدْ رَأَى النَّاسَ يُخْبِرُنَا عَمَّا رَأَى فَقِيلَ لَهُ هَذَا رَجُلٌ بِحَضْرَمَوْتَ فَأَرْسَلَ إِلَيْهِ فَأَتَاهُ
And he said as well in a report –
‘Muawiya Bin Abu Sufyan said, ‘I would love to meet a man upon whom old age has come up and he has seen the people, to inform us about what he has seen’. It was said to him, ‘This man at Hazramaut (Yemen)’. He sent for him, so he came to him.
فَقَالَ لَهُ مَا اسْمُكَ فَقَالَ أَمَدٌ قَالَ ابْنُ مَنْ قَالَ ابْنُ لَبَدٍ قَالَ مَا أَتَى عَلَيْكَ مِنَ السِّنِينَ قَالَ ثَلَاثُمِائَةٍ وَ سِتُّونَ سَنَةً قَالَ كَذَبْتَ
He said to him, ‘What is your name?’ He said, ‘Amad’. He said, ‘Son of who?’ He said, ‘Son of Labad’. He said, ‘What has come upon you from the years?’ He said, ‘Three hundred and sixty (360) years’. He said, ‘You are lying’.
ثُمَّ تَشَاغَلَ عَنْهُ مُعَاوِيَةُ ثُمَّ أَقْبَلَ عَلَيْهِ بَعْدَ ذَلِكَ فَقَالَ لَهُ مَا اسْمُكَ قَالَ أَمَدٌ قَالَ ابْنُ مَنْ قَالَ ابْنُ لَبَدٍ قَالَ مَا أَتَى عَلَيْكَ مِنَ السِّنِينَ قَالَ سِتُّونَ وَ ثَلَاثُمِائَةٍ قَالَ أَخْبِرْنَا عَمَّا رَأَيْتَ مِنَ الْأَزْمَانِ الْمَاضِيَةِ إِلَى زَمَانِنَا هَذَا مِنْ ذَاكَ
Then Muawiya became pre-occupied from him. Then he came back to him after that and said to him, ‘What is your name?’ He said, ‘Amad’. He said, ‘Son of who’. He said, ‘Son of Labad’. He said, ‘What has come upon you from the years?’ He said, ‘Three hundred and sixty years’. He said, ‘Inform us about what you have seen from the times of the past up to this time from that’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَيْفَ تَسْأَلُ مَنْ يَكْذِبُ قَالَ إِنِّي مَا كَذَّبْتُكَ وَ لَكِنْ أَحْبَبْتُ أَعْلَمُ كَيْفَ عَقْلُكَ قَالَ يَوْمٌ شَبِيهُ يَوْمٍ وَ لَيْلَةٌ شَبِيهَةٌ بِلَيْلَةٍ يَمُوتُ مَيِّتٌ وَ يُولَدُ مَوْلُودٌ وَ لَوْ لَا مَنْ يَمُوتُ لَمْ تَسَعْهُمُ الْأَرْضُ وَ لَوْ لَا مَنْ يُولَدُ لَمْ يَبْقَ أَحَدٌ عَلَى وَجْهِ الْأَرْضِ
He said, ‘O commander of the faithful! And how come you are asking the one you have belied?’ He said, ‘I am not belying you, but I loved to know how your mind was’. He said, ‘A day resembles a day and a night resembles a night. A dead one dies and a new-born is born, and had it not been for the ones dying, the earth would not have been sufficiently capacious for them, and had it not been for the ones being born, there would not remain anyone upon the surface of the earth’.
قَالَ فَأَخْبِرْنِي هَلْ رَأَيْتَ هَاشِماً قَالَ نَعَمْ رَأَيْتُ رَجُلًا طُوَالًا حَسَنَ الْوَجْهِ يُقَالُ إِنَّ بَيْنَ عَيْنَيْهِ بَرَكَةٌ أَوْ غُرَّةُ بَرَكَةٍ قَالَ فَهَلْ رَأَيْتَ أُمَيَّةَ قَالَ نَعَمْ رَأَيْتُ رَجُلًا قَصِيراً أَعْمَى يُقَالُ إِنَّ فِي وَجْهِهِ أَشَراً أَوْ شَوْباً
He said, ‘Inform me! Did you see Hashim-as?’ He said, ‘Yes, I saw a talk man, beautiful face. It is said there was a white spot between his eyes, or the beginning of a spot’. He said, ‘Did you see Umayya?’ He said, ‘Yes, I saw a short man, blind. It is said there was a mark or a mixture (of it), in his face’.
قَالَ فَهَلْ رَأَيْتَ مُحَمَّداً قَالَ مَنْ مُحَمَّدٌ قَالَ رَسُولُ اللَّهِ ص قَالَ وَيْحَكَ أَ فَلَا فَخَّمْتَهُ كَمَا فَخَّمَهُ اللَّهُ فَقُلْتَ رَسُولُ اللَّهِ ص قَالَ فَأَخْبِرْنِي مَا كَانَتْ صِنَاعَتُكَ قَالَ كُنْتُ رَجُلًا تَاجِراً قَالَ فَمَا بَلَغْتَ فِي تِجَارَتِكَ قَالَ كُنْتُ لَا أَسْتُرُ عَيْباً وَ لَا أَرُدُّ رِبْحاً
He said, ‘Did you see Muhammad-saww?’ He said, ‘Who Muhammad-saww?’ He said, ‘Rasool-Allah-saww’. He said, ‘Woe be unto you! Can’t you value him-saww as Allah-azwj has Valued him-saww?’ He said, ‘I did say ‘Rasool-Allah-saww’!’ He said, ‘Inform me! What used to be your work?’ He said, ‘I was a trader’. He said, ‘So what reached in your trading?’ He said, ‘I did not conceal a fault nor return a profit’.
قَالَ مُعَاوِيَةُ سَلْنِي قَالَ أَسْأَلُكَ أَنْ تُدْخِلَنِي الْجَنَّةَ قَالَ لَيْسَ ذَلِكَ بِيَدِي وَ لَا أَقْدِرُ عَلَيْهِ قَالَ فَأَسْأَلُكَ أَنْ تَرُدَّ عَلَيَّ شَبَابِي قَالَ لَيْسَ ذَلِكَ بِيَدِي وَ لَا أَقْدِرُ عَلَيْهِ قَالَ فَلَا أَرَى عِنْدَكَ شَيْئاً مِنْ أَمْرِ الدُّنْيَا وَ لَا أَمْرِ الْآخِرَةِ فَرُدَّنِي مِنْ حَيْثُ جِئْتُ قَالَ أَمَّا هَذَا فَنَعَمْ
Muawiya said, ‘Ask me’. He said, ‘I ask you, if you could enter me into the Paradise’. He said, ‘That isn’t in my hands nor am I able upon it’. He said, ‘So, I ask you if you could return my youth unto me’. He said, ‘That isn’t in my hands nor am I able upon it’. He said, ‘Then, I do not see anything with you, neither from the matters of the world nor from the matters of the Hereafter, so return me to where I have come from’. He said, ‘As for this, so yes’.
ثُمَّ أَقْبَلَ مُعَاوِيَةُ عَلَى جُلَسَائِهِ فَقَالَ لَقَدْ أَصْبَحَ هَذَا زَاهِداً فِيمَا أَنْتُمْ فِيهِ رَاغِبُونَ.
Then Muawiya said faced towards his gatherers and said, ‘This ascetic has already become in what you are still being desirous in’’.[130]
540- وَ رُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ عَنْ بَعْضِ أَشْيَاخِهِ أَنَّ مَسْجِدَ الرَّمْلَةِ لَمَّا حُفِرَ أَسَاسُهُ فِي دَهْرِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ انْتَهَى بِهِمُ الْحَفْرُ إِلَى صَخْرَةٍ فَقَلَعُوهَا فَإِذَا تَحْتَهَا شَابٌّ دَهِينُ الرَّأْسِ مُوَفَّرُ الشَّعْرِ قَائِمٌ مُسْتَقْبِلُ الْقِبْلَةِ فَكَلَّمُوهُ فَلَمْ يُكَلِّمْهُمْ فَكُتِبَ بِذَلِكَ إِلَى مُعَاوِيَةَ
And it is reported from Abdullah Bin Mawhab, from one of his elders,
‘Masjid Al-Ramlah, when its foundations were being dug during the era of Muawiya Bin Abu Sufyan, the digging ended with them to a rock. They uprooted it, and there under it was a youth of oily head, plentiful hair, standing facing the Qiblah. They spoke to him, but he did not speak to them. It was written to Muawiya with that.
قَالَ فَخَرَجْنَا بِالْكِتَابِ فِي خَمْسَةٍ فَأَتَيْنَا مُعَاوِيَةَ فَأَخْبَرْنَاهُ بِذَلِكَ وَ رَفَعْنَا إِلَيْهِ الْكِتَابَ فَأَمَرَ أَنْ تُرَدَّ الصَّخْرَةُ عَلَى حَالِهِ كَمَا كَانَ.
He (the narrator) said, ‘We went out with the letter among five (persons). We came to Muawiya and informed him with that, and we raised the letter to him. He instructed that the rock be return upon its state as it had been’’.[131]
541- وَ حَدَّثَهُمْ غَيْرُ وَاحِدٍ أَنَّهُ لَمَّا أَجْرَى مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ الْقَنَاةَ الَّتِي فِي أُحُدٍ أَمَرَ بِقُبُورِ الشُّهَدَاءِ فَنُبِشَتْ فَضَرَبَ رَجُلٌ بِمِعْوَلِهِ فَأَصَابَ إِبْهَامَ حَمْزَةَ رِضْوَانُ اللَّهِ عَلَيْهِ فَبَجَسَ الدَّمُ مِنْ إِبْهَامِهِ فَأُخْرِجَ رَطْباً يَنْثَنِي
And someone else narrated to them,
‘When Muawiya Bin Sufyan flowed the canals which were in Ohad, he ordered with the graves of the martyrs, and these were exhumed. A man struck with his pickaxe and hit a toe of Hamza-as, may Allah-azwj be Pleased with him-as. The blood spurted from his-as toe. It was extracted wet, flexible (fresh).
وَ أُخْرِجَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حِزَامٍ وَ عَمْرُو بْنُ الْجَمُوحِ وَ كَانَا قُتِلَا يَوْمَ أُحُدٍ وَ هُمْ رِطَابٌ يَنْثَنُونَ بَعْدَ أَرْبَعِينَ سَنَةً فَدُفِنَا فِي قَبْرٍ وَاحِدٍ وَ كَانَ عَمْرُو بْنُ الْجَمُوحِ أَعْرَجَ فَقَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ إِنَّهُ لَشَيْءٌ لَا آمُرُ بَعْدَهُ بِمَعْرُوفٍ وَ لَا أَنْهَى عَنْ مُنْكَرٍ.
And Abdullah Bin Amro Bin Hizam, and Amro Bin Al-Jamouh were extracted, and they had both been killed on the day of Ohad, and they were wet, flexible (fresh), after forty years. They were buried in one grave, and Amro Bin Al-Jamouh had been lame. Abu Saeed Al-Khudri said, ‘There it is such a thing, after it I shall neither instruct with the good nor forbid from evil’’.[132]
542 – كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ الثَّقَفِيِّ قَالَ: بَلَغَنَا أَنَّ مُعَاوِيَةَ قَالَ لِهَيْثَمِ بْنِ الْأَسْوَدِ وَ كَانَ عُثْمَانِيّاً وَ كَانَتِ امْرَأَتُهُ عَلَوِيَّةَ الرَّأْيِ تُحِبُّ عَلِيّاً وَ تَكْتُبُ بِأَخْبَارِ مُعَاوِيَةَ فِي أَعِنَّةِ الْخَيْلِ فَتَدْفَعُهَا بِعَسْكَرِهِ ع فِي صِفِّينَ
Kitab Al Gharaat of Ibrahim Al Saqafi who said,
‘It reached us that Muawiya said to Haysam Bin Al-Aswad, and he was an Usmanite (supporter of Usman), and his wife was of an Alawite (supporter of Ali-asws) view, loving Ali-asws, and she wrote the news of Muawiya in horse-skin, and she handed it to his-asws soldiers in Siffeen.
فَقَالَ مُعَاوِيَةُ يَا هَيْثَمُ أَهْلُ الْعِرَاقِ كَانُوا أَنْصَحَ لِعَلِيٍّ أَمْ أَهْلُ الشَّامِ لِي قَالَ أَهْلُ الْعِرَاقِ قَبْلَ أَنْ يُضْرَبُوا بِالْبَلَاءِ كَانُوا أَنْصَحَ لِصَاحِبِهِمْ مِنْ أَهْلِ الشَّامِ قَالَ وَ لِمَ ذَلِكَ
Muawiya said, ‘O Hisham! Are the people of Al-Iraq more advising to Ali-asws or the people of Syria are to me?’ He said, ‘The people of Al-Iraq, before they were struck with the afflictions, were more advising to their companion than the people of Syria’. He said, ‘And why is that so?’
قَالَ لِأَنَّ الْقَوْمَ نَاصَحُوا عَلِيّاً ع عَلَى الدِّينِ وَ نَاصَحَكَ أَهْلُ الشَّامِ عَلَى الدُّنْيَا وَ أَهْلُ الدِّينِ أَصْبَرُ وَ هُمْ أَهْلُ بَصِيرَةٍ وَ نَصْرٍ وَ أَهْلُ الدُّنْيَا أَهْلُ يَأْسٍ وَ طَمَعٍ ثُمَّ وَ اللَّهِ مَا لَبِثَ أَهْلُ الْعِرَاقِ أَنْ نَبَذُوا الدِّينَ وَرَاءَ ظُهُورِهِمْ وَ نَظَرُوا إِلَى الدُّنْيَا الَّتِي فِي يَدِكَ فَمَا أَصَابَهَا مِنْهُمْ إِلَّا الَّذِي لَحِقَ بِكَ
He said, ‘Because the people being advising to Ali-asws upon the religion, while the people of Syria are upon the world, and the people of religion are more patient, and they are the people of insight and help, while the people of the world are despairing and greedy. Then, by Allah-azwj, the people of Al-Iraq did not wait long before they threw the religion behind their backs and looked at the world which is in your hands. So, no one from them will achieve it except the one who joins up with you’’.
قَالَ مُعَاوِيَةُ فَمَا مَنَعَ الْأَشْعَثَ بْنَ قَيْسٍ أَنْ يَطْلُبَ مَا قِبَلَنَا قَالَ أَكْرَمَ نَفْسَهُ أَنْ يَكُونَ رَأْساً فِي الْعَارِ وَ ذَنَباً فِي الطَّمَعِ قَالَ هَلْ كَانَتِ امْرَأَتُكَ تَكْتُبُ بِالْأَخْبَارِ إِلَى عَلِيٍّ ع فِي أَعِنَّةِ الْخَيْلِ فَتُبَاعُ قَالَ نَعَمْ.
Muawiya said, ‘So, what prevents Al-Ash’as Bin Qays from seeking what is before us?’ He said, ‘He is too honourable himself from becoming a chief in shame, and sinning in greed’. He said, ‘Was your wife writing the news to Ali-asws in the horse skin, so you followed?’ He said, ‘Yes’’.[133]
543- وَ عَنْ مُحَارِبِ بْنِ سَاعِدَةَ الْإِيَادِيِّ قَالَ: كُنْتُ عِنْدَ مُعَاوِيَةَ وَ عِنْدَهُ أَهْلُ الشَّامِ لَيْسَ فِيهِمْ غَيْرُهُمْ إِذْ قَالَ يَا أَهْلَ الشَّامِ قَدْ عَرَفْتُمْ حُبِّي لَكُمْ وَ سِيرَتِي فِيكُمْ وَ قَدْ بَلَغَكُمْ صَنِيعُ عَلِيٍّ بِالْعِرَاقِ وَ تَسْوِيَتُهُ بَيْنَ الشَّرِيفِ وَ بَيْنَ مَنْ لَا يُعْرَفُ قَدْرُهُ
And from Muharib Bin Saaida Al Iyadi who said,
‘I was in the presence of Muawiya and with him were the people of Syria, there wasn’t anyone else other than them, when he said, ‘O people of Syria! You have recognised my love for you all and my ways among you, and it has reached you the deeds of Ali-asws at Al-Iraq, and his-asws equating between the nobles and the ones whose worth is unknown’.
فَقَالَ رَجُلٌ مِنْهُمْ لَا يَهُدُّ اللَّهُ رُكْنَكَ وَ لَا يَعْدِمُكَ وُلْدُكَ وَ لَا يُرِينَا فَقْدُكَ قَالَ فَمَا تَقُولُونَ فِي أَبِي تُرَابٍ فَقَالَ رَجُلٌ مِنْهُمْ مَا أَرَادَ وَ مُعَاوِيَةُ سَاكِتٌ وَ عِنْدَهُ عَمْرُو بْنُ الْعَاصِ وَ مَرْوَانُ بْنُ الْحَكَمِ فَتَذَاكَرَا عَلِيّاً ع بِغَيْرِ الْحَقِّ
A man from them said, ‘May Allah-azwj not Limit your corners, nor make you cry over your children, nor Show us your loss!’ He said, ‘So what are you saying regarding Abu Turab-asws?’ A man from them said what he wanted, and Muawiya was silent, and in his presence were Amro Bin Al-Aas, and Marwan Bin Al-Hakam. They both mentioned Ali-asws without truth (disrespectfully).
فَوَثَبَ رَجُلٌ مِنْ آخِرِ الْمَجْلِسِ مِنْ أَهْلِ الْكُوفَةِ دَخَلَ مَعَ الْقَوْمِ فَقَالَ يَا مُعَاوِيَةُ تَسْأَلُ أَقْوَاماً فِي طُغْيانِهِمْ يَعْمَهُونَ وَ اخْتَارُوا الدُّنْيَا عَلَى الْآخِرَةِ وَ اللَّهِ لَوْ سَأَلْتَهُمْ عَنِ السُّنَّةِ مَا أَقَامُوهَا فَكَيْفَ يَعْرِفُونَ عَلِيّاً وَ فَضْلَهُ أَقْبِلْ عَلَيَّ أُخْبِرْكَ ثُمَّ لَا تَقْدِرُ أَنْ تُنْكِرَ أَنْتَ وَ لَا مَنْ عَنْ يَمِينِكَ يَعْنِي عَمْراً
A man from people of Al-Kufa who had entered with his people, at the back of the gathering, leapt up and said, ‘O Muawiya! You are asking people who are in their tyranny and blindness, and they are choosing the world over the Hereafter. By Allah-azwj! If you were to ask them about the Sunnah what they are establishing, so how would they recognise Ali-asws and his-asws merits? Face towards me, I will inform you, then neither you nor the one on your right, meaning Amro, will be able to deny’.
هُوَ وَ اللَّهِ الرَّفِيعُ جَارُهُ الطَّوِيلُ عِمَادُهُ دَمَّرَ اللَّهُ بِهِ الْفَسَادَ وَ بَارَ بِهِ الشِّرْكُ وَ وَضَعَ بِهِ الشَّيْطَانَ وَ أَوْلِيَاءَهُ وَ ضَعْضَعَ بِهِ الْجَوْرَ وَ أَظْهَرَ بِهِ الْعَدْلَ وَ نَطَقَ زَعِيمُ الدِّينِ وَ أَطَابَ الْمَوْرِدَ
By Allah-azwj! Lofty are his-asws kith, long are his-asws pillars. Allah-azwj demolished the corruption by him-asws, and Destroyed the Shirk by him-asws, and Lowered by him-asws Satan-la and his-la friends, and Unhinged the tyranny by him-asws, and Manifested the justice by him-asws, and the leader of religion spoke, and he-asws made the resources to be good.
وَ أَضْحَى الدَّاجِيَ وَ انْتَصَرَ بِهِ الْمَظْلُومُ وَ هَدَمَ بِهِ بُنْيَانَ النِّفَاقِ وَ انْتَقَمَ بِهِ مِنَ الظَّالِمِينَ وَ أَعَزَّ بِهِ الْمُسْلِمِينَ كَرِيحِ رَحْمَةٍ أَثَارَتْ سَحَاباً مُتَفَرِّقاً بَعْضَهَا إِلَى بَعْضٍ حَتَّى الْتَحَمَ وَ اسْتَحْكَمَ فَاسْتَغْلَظَ فَاسْتَوى
And the darkness brightened, and the oppressed were helped by him-asws, and the foundations of hypocrisy were demolished by him-asws, and revenge was taken by him-asws from the oppressors, and the Muslims were honour by him like a breeze of Mercy following clouds, separating some from the others, until they adhered and became stronger, So it strengthens and thickens, [48:29].
ثُمَّ تَجَاوَبَتْ نَوَاتِقُهُ وَ تَلَأْلَأَتْ بَوَارِقُهُ وَ اسْتَرْعَدَ خَرِيرُ مَائِهِ فَأَسْقَى وَ أَرْوَى عَطْشَانَهُ وَ تَدَاعَتْ جِنَانُهُ وَ اسْتَقَلَّتْ بِهِ أَرْكَانُهُ وَ اسْتَكْثَرَتْ وَابِلُهُ وَ دَامَ رزازه [رَذَاذُهُ] وَ تَتَابَعَ مَهْطُولُهُ فَرَوِيَتِ الْبِلَادُ وَ اخْضَرَّتْ وَ أَزْهَرَتْ
Then its results were achieved, and is lustre shined, and the falling of his-asws water thundered, so it quenched and saturated its thirst, and its gardens were drenched, and its pillars became independent by him-asws, and its spraying was more frequent, and its sprinkling was lasting, and its rains followed. The country was saturated and turned green and blossomed.
ذَلِكَ عَلِيُّ بْنُ أَبِي طَالِبٍ سَيِّدُ الْعَرَبِ إِمَامُ الْأُمَّةِ وَ أَفْضَلُهَا وَ أَعْلَمُهَا وَ أَجْمَلُهَا وَ أَحْكَمُهَا أَوْضَحَ لِلنَّاسِ سِيرَةَ الْهُدَى بَعْدَ السَّعْيِ فِي الرَّدَى وَ هُوَ وَ اللَّهِ إِذَا اشْتَبَهَتِ الْأُمُورُ وَ هَابَ الْجَسُورُ وَ احْمَرَّتِ الْحَدَقُ وَ انْبَعَثَ الْقَلَقُ وَ أَبْرَقَتِ الْبَوَاتِرُ اسْتَرْبَطَ عِنْدَ ذَلِكَ جَأْشُهُ وَ عُرِفَ بَأْسُهُ وَ لَاذَ بِهِ الْجَبَانُ الْهَلُوعُ
That is Ali-asws Bin Abu Talib-asws, chief of the Arabs, Imam-asws of the community, and its superior, and its most learned, and its most majestic, and its most decisive, clarifying the manner of guidance to the people after the striving in the annihilation. And, by Allah-azwj, whenever the affairs were doubtful, and audacious ones were terrified, and the eye-pupils reddened, and the anxieties were raised, and the lightning flashed its temper during that, and its prowess was recognised, and the cowards sought shelter with it panicking.
فَنَفَّسَ كُرْبَتَهُ وَ حَمِيَ حِمَايَتَهُ مُسْتَغْنٍ بِرَأْيِهِ عَنْ مَشُورَةِ ذَوِي الْأَلْبَابِ بِرَأْيٍ صَلِيبٍ وَ حِلْمٍ أَرِيبٍ مُجِيبٌ لِلصَّوَابِ مُصِيبٌ
Its sorrows were blown, and its community was protected, with his-asws view becoming needless from consultation of the ones with understanding by a solid view, and intelligent forbearance, responding to the correctness, being correct’.
فَأَسْكَتَ الْقَوْمُ جَمِيعاً وَ أَمَرَ مُعَاوِيَةُ بِإِخْرَاجِهِ فَأُخْرِجَ وَ هُوَ يَقُولُ قُلْ جاءَ الْحَقُّ وَ زَهَقَ الْباطِلُ إِنَّ الْباطِلَ كانَ زَهُوقاً
The people were silent, all of them, and Muawiya ordered with his expulsion. He went out and he was saying: ‘The Truth came and the Falsehood vanished, surely the falsehood would always vanish’ [17:81]’.
وَ كَانَ مُعَاوِيَةُ تُعْجِبُهُ الْفَصَاحَةُ وَ يُصْغِي لِلْمُتَكَلِّمِ حَتَّى يَفْرُغَ مِنْ كَلَامِهِ.
And Muawiya was astonished at the eloquence and intent listening of the people until he was free from his speech’’.[134]
544 – كشف، كشف الغمة مِنْ كِتَابِ لُطْفِ التَّدْبِيرِ لِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْخَطِيبِ قَالَ: حُكِيَ أَنَّ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ قَالَ لِجُلَسَائِهِ بَعْدَ الْحُكُومَةِ كَيْفَ لَنَا أَنْ نَعْلَمَ مَا تَئُولُ إِلَيْهِ الْعَاقِبَةُ فِي أَمْرِنَا قَالَ جُلَسَاؤُهُ مَا نَعْلَمُ لِذَلِكَ وَجْهاً قَالَ فَأَنَا أَسْتَخْرِجُ عِلْمَ ذَلِكَ مِنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ فَإِنَّهُ لَا يَقُولُ الْبَاطِلَ
(The book) ‘Kashaf Al Ghumma’ from the book ‘Lutf Al Tadbeer’ of Muhammad Bin Abdullah the preacher who said,
‘It is told that Muawiya Bin Abu Sufyan said to his gatherers after the government, ‘How can it be for us to know what we are going to in the end-result of our command?’ His gatherers said, ‘We do not know of any aspect for that’. He said, ‘We should extract the knowledge of that from Ali-asws, for he-asws will not speak the falsity’.
فَدَعَا ثَلَاثَةَ رِجَالٍ مِنْ ثِقَاتِهِ وَ قَالَ لَهُمُ امْضُوا حَتَّى تَصِيرُوا جَمِيعاً مِنَ الْكُوفَةِ عَلَى مَرْحَلَةٍ ثُمَّ تَوَاطَئُوا عَلَى أَنْ تَنْعَوْنِي بِالْكُوفَةِ وَ لْيَكُنْ حَدِيثُكُمْ وَاحِداً فِي ذِكْرِ الْعِلَّةِ وَ الْيَوْمِ وَ الْوَقْتِ وَ مَوْضِعِ الْقَبْرِ وَ مَنْ تَوَلَّى الصَّلَاةَ عَلَيْهِ وَ غَيْرِ ذَلِكَ حَتَّى لَا تَخْتَلِفُوا فِي شَيْءٍ ثُمَّ لْيَدْخُلْ أَحَدُكُمْ فَلْيُخْبِرْ بِوَفَاتِي ثُمَّ لْيَدْخُلِ الثَّانِي فَيُخْبِرُ بِمِثْلِهِ ثُمَ لْيَدْخُلِ الثَّالِثُ فَيُخْبِرُ بِمِثْلِ خَبَرِ صَاحِبَيْهِ وَ انْظُرُوا مَا يَقُولُ عَلِيٌّ
He called three men from his trusted ones and said to them, ‘Go, until you come to a stage away from Al-Kufa, then collude upon mourning me at Al-Kufa, and let your narrations be one in mentioning the illness, and the day, and the time, and the place of the grave, and who was in charge of the Salat upon it, and other such things, until you are not differing regarding anything. Then let one of you enter and let him inform of my death. Then let the second one entered and inform with the like of it. Then let the third one entered and inform with the like of his two companions, and look as what Ali-asws says’.
فَخَرَجُوا كَمَا أَمَرَهُمْ مُعَاوِيَةُ ثُمَّ دَخَلَ أَحَدُهُمْ وَ هُوَ رَاكِبٌ مُغِذٌّ شَاحِبٌ فَقَالَ لَهُ النَّاسُ بِالْكُوفَةِ مِنْ أَيْنَ جِئْتَ قَالَ مِنَ الشَّامِ قَالُوا لَهُ مَا الْخَبَرُ قَالَ مَاتَ مُعَاوِيَةُ فَأَتَوْا عَلِيّاً ع فَقَالُوا جَاءَ رَجُلٌ رَاكِبٌ مِنَ الشَّامِ يُخْبِرُ مِنْ مَوْتِ مُعَاوِيَةَ فَلَمْ يَحْفِلْ عَلِيٌّ بِذَلِكَ
They went out just as Muawiya had ordered them. Then one of them entered, and he was riding, pale-faced. The people at Al Kufa said to him, ‘Where have you come from?’ He said, ‘From Syria’. They said to him, ‘What is the news?’ He said, ‘Muawiya has died’. They came to Ali-asws and said, ‘A man has come riding from Syria informing of the death of Muawiya’. Ali-asws did not pay any attention to that’.
ثُمَّ دَخَلَ الْآخَرُ مِنَ الْغَدِ وَ هُوَ مُغِذٌّ فَقَالَ لَهُ النَّاسُ مَا الْخَبَرُ فَقَالَ مَاتَ مُعَاوِيَةُ وَ خَبَّرَ بِمِثْلِ مَا خَبَّرَ صَاحِبُهُ فَأَتَوْا عَلِيّاً ع فَقَالُوا رَجُلٌ رَاكِبٌ يُخْبِرُ بِمَوْتِ مُعَاوِيَةَ بِمِثْلِ مَا أَخْبَرَ صَاحِبُهُ وَ لَمْ يَخْتَلِفْ كَلَامُهُمَا فَأَمْسَكَ عَلِيٌّ ع
Then the other one entered the next morning and he was pale-faced. The people said to him, ‘What is the news?’ He said, ‘Muawiya has died’, and he informed similar to what his companion had informed. They came to Ali-asws and said, ‘A man has come riding with news of the death of Muawiya with news what is similar to his companion (the day before), and they have not differed in their speech. Ali-asws withheld.
ثُمَّ دَخَلَ الْآخَرُ فِي الْيَوْمِ الثَّالِثِ فَقَالَ النَّاسُ مَا وَرَاءَكَ قَالَ مَاتَ مُعَاوِيَةُ فَسَأَلُوهُ عَمَّا شَاهَدَ فَلَمْ يُخَالِفْ قَوْلَ صَاحِبَيْهِ فَأَتَوْا عَلِيّاً ع فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ صَحَّ هَذَا الْخَبَرُ هَذَا رَاكِبٌ ثَالِثٌ قَدْ خَبَّرَ بِمِثْلِ خَبَرِ صَاحِبَيْهِ
Then another entered during the third day. The people said, ‘What is behind you?’ He said, ‘Muawiya has died’. They asked him about what he had witnessed, and he did not differ from the words of his two companions. They came to Ali-asws and said, ‘O Amir Al-Momineen-asws! This news is correct, this is the third rider who has informed with similar to the news of his two companions.
فَلَمَّا كَثُرُوا عَلَيْهِ قَالَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ كَلَّا أَوْ تُخْضَبَ هَذِهِ مِنْ هَذِهِ يَعْنِي لِحْيَتَهُ مِنْ هَامَتِهِ وَ يَتَلَاعَبُ بِهَا ابْنُ آكِلَةِ الْأَكْبَادِ فَرَجَعَ الْخَبَرُ بِذَلِكَ إِلَى مُعَاوِيَةَ.
When they frequently persisted upon it, Ali-asws said: ‘Never! Or has this been dyed from this?’ – meaning his-asws beard from his-asws head, and the son of the liver-eater would play (with the caliphate) due to it’. The news of that returned to Muawiya’’.[135]
545 – إِرْشَادُ الْقُلُوبِ، بِإِسْنَادِهِ إِلَى أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ: بَيْنَمَا أَمِيرُ الْمُؤْمِنِينَ ع يَتَجَهَّزُ إِلَى مُعَاوِيَةَ وَ يُحَرِّضُ النَّاسَ عَلَى قِتَالِهِ إِذِ اخْتَصَمَ إِلَيْهِ رَجُلَانِ فِي فِعْلٍ فَعَجَّلَ أَحَدُهُمَا فِي الْكَلَامِ وَ زَادَ فِيهِ فَالْتَفَتَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع وَ قَالَ لَهُ اخْسَأْ فَإِذَا رَأْسُهُ رَأْسُ الْكَلْبِ
(The book) ‘Irshad Al Quloob’, by his chain to,
‘Abu Ja’far Al-Baqir-asws said: ‘While Amir Al-Momineen-asws was preparing to (battle) Muawiya and mobilising the people upon fighting him, when two men disputed to him-asws regarding a deed, and one of them hastened in the talk and increased in it. Amir Al-Momineen-asws turned towards him and said to him: ‘Be despised!’ And there, his head (had become) head of a dog.
فَبُهِتَ مَنْ حَوْلَهُ وَ أَقْبَلَ الرَّجُلُ بِإِصْبَعِهِ الْمُسَبِّحَةِ يَتَضَرَّعُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ يَسْأَلُهُ الْإِقَالَةَ فَنَظَرَ إِلَيْهِ وَ حَرَّكَ شَفَتَيْهِ فَعَادَ كَمَا كَانَ خَلْقاً سَوِيّاً
The ones around him were stunned, and the man came with his wagging his fore-finger, beseeching to Amir Al-Momineen-asws and asked him-asws of the reversal. He-asws looked at him and moved his-asws lips, and he returned to be as what he was, a sound person.
فَوَثَبَ إِلَيْهِ بَعْضُ أَصْحَابِهِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ الْقُدْرَةُ لَكَ كَمَا رَأَيْنَا وَ أَنْتَ تُجَهِّزُ إِلَى مُعَاوِيَةَ فَمَا بَالُكَ لَا تَكْفِينَاهُ بِبَعْضِ مَا أَعْطَاكَ اللَّهُ مِنْ هَذِهِ الْقُدْرَةِ
One of his-asws companions leapt at him-asws and said to him-asws, ‘O Amir Al-Momineen-asws! This is the power for you-asws just as we saw, and you-asws are preparing to (battle) Muawiya! What is the matter with you-asws, you-asws are not sufficing with part of what Allah-azwj has Given you-asws from this power?’
فَأَطْرَقَ قَلِيلًا وَ رَفَعَ رَأْسَهُ إِلَيْهِمْ وَ قَالَ وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَوْ شِئْتُ أَنْ أَضْرِبَ بِرِجْلِي هَذِهِ الْقَصِيرَةِ فِي طُولِ هَذِهِ الْفَيَافِي وَ الْفَلَوَاتِ وَ الْجِبَالِ وَ الْأَوْدِيَةِ حَتَّى أَضْرِبَ بِهَا صَدْرَ مُعَاوِيَةَ عَلَى سَرِيرِهِ فَأَقْلِبَهُ عَلَى أُمِّ رَأْسِهِ لَفَعَلْتُ
He-asws lowered his-asws head for a little while and raised his-asws head towards them and said: ‘By the One-azwj Who Split the seed and Formed the person! If I-asws so desire to I-asws could kick with this short leg of mine-asws, in the length of these desert, and wilderness, and mountains, and valleys until I-asws hit the chest of Muawiya with it upon his throne, and overturn him upon his head, I-asws can do so.
وَ لَوْ أَقْسَمْتُ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ أُوتِيَ بِهِ قَبْلَ أَنْ أَقُومَ مِنْ مَجْلِسِي هَذَا وَ قَبْلَ أَنْ يَرْتَدَّ إِلَى أَحَدٍ مِنْكُمْ طَرْفُهُ لَفَعَلْتُ وَ لَكِنَّا كَمَا وَصَفَ اللَّهُ تَعَالَى فِي كِتَابِهِ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ.
And If I-asws were to swear upon Allah-azwj Mighty and Majestic to Come with him before I-asws stand from this gathering of mine-asws, and before one you can even blink his eye, I-asws can do so. But, we-asws are as Allah-azwj the Exalted Described in His-azwj Book: But, they are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27]’’.[136]
546 – إِرْشَادُ الْقُلُوبِ، بِإِسْنَادِهِ إِلَى مِيثَمٍ التَّمَّارِ قَالَ: خَطَبَ بِنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي جَامِعِ الْكُوفَةِ فَأَطَالَ فِي خُطْبَتِهِ وَ أَعْجَبَ النَّاسَ تَطْوِيلُهَا وَ حُسْنُ وَعْظِهَا وَ تَرْغِيبُهَا وَ تَرْهِيبُهَا وَ إِذْ دَخَلَ نَذِيرٌ مِنْ نَاحِيَةِ الْأَنْبَارِ مُسْتَغِيثاً يَقُولُ اللَّهَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي رَعِيَّتِكَ وَ شِيعَتِكَ هَذِهِ خَيْلُ مُعَاوِيَةَ قَدْ شَنَّتْ عَلَيْنَا الْغَارَةَ فِي سَوَادِ الْفُرَاتِ مَا بَيْنَ هِيتَ وَ الْأَنْبَارِ
(The book) ‘Irshad Al Quloob’ – By his chain to Meesam Al Tammar who said,
‘Amir Al-Momineen-asws addressed us in the central Masjid of Al-Kufa, and he-asws prolonged in his-asws address, and the people wondered at its prolongation, and the good quality of his-asws preaching, and his-asws making them desirous (for Paradise), and his-asws scaring them (with the Hell), and then a warner entered from an area of Al-Anbar, seeking help, saying, ‘Allah-azwj! Allah-azwj, O Amir Al-Momineen-asws regarding your-asws citizens and your-asws Shias. This cavalry of Muawiya has raided upon us suddenly in the desert of the Euphrates, what is between Hayt and Al-Anbar!’
فَقَطَعَ أَمِيرُ الْمُؤْمِنِينَ ع الْخُطْبَةَ وَ قَالَ وَيْحَكَ بَعْضُ خَيْلِ مُعَاوِيَةَ قَدْ دَخَلَ الدَّسْكَرَةَ الَّتِي تَلِي جُدْرَانَ الْأَنْبَارِ فَقَتَلُوا فِيهَا سَبْعَ نِسْوَةٍ وَ سَبْعَةً مِنَ الْأَطْفَالِ ذُكْرَاناً وَ سَبْعَةً إِنَاثاً وَ شَهَرُوا بِهِمْ وَ وَطَئُوهُمْ بِحَوَافِرِ الْخَيْلِ وَ قَالُوا هَذِهِ مُرَاغَمَةً لِأَبِي تُرَابٍ
Amir Al-Momineen-asws cut short his-asws address and said: ‘Woe be unto you! Some of the cavalry of Muawiya has entered Al-Daskarah which follows the two walls of Al-Anbar, and they have kill therein seven women and seven from the male children, and seven female, and slandered them and trampled them with the hooves of the horses, and they said, ‘This is rubbing the nose of Abu Turab-asws’.
فَقَامَ إِبْرَاهِيمُ بْنُ الْحَسَنِ الْأَزْدِيُّ بَيْنَ يَدَيِ الْمِنْبَرِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ الْقُدْرَةُ الَّتِي رَأَيْتَ بِهَا وَ أَنْتَ عَلَى مِنْبَرِكَ أَنَّ فِي دَارِكَ خَيْلُ مُعَاوِيَةَ بْنِ آكِلَةِ الْأَكْبَادِ وَ مَا فَعَلَ بِشِيعَتِكَ وَ لَمْ يَعْلَمْ بِهَا هَذَا فَلِمَ تُغْضِي عَنْ مُعَاوِيَةَ
Ibrahim Bin Al-Hassan Al-Azdy stood up in front of the pulpit and said, ‘O Amir Al-Momineen-asws! This power which you-asws showed upon your-asws pulpit, and in your-asws awareness is the cavalry of Muawiya son of the liver-eater, and what he has done with your-asws Shias, and why is this not known? Why did you-asws close your-asws eyes from Muawiya?’
فَقَالَ لَهُ وَيْحَكَ يَا إِبْرَاهِيمُ لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى مَنْ حَيَّ عَنْ بَيِّنَةٍ فَصَاحَ النَّاسُ مِنْ جَوَانِبِ الْمَسْجِدِ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِلَى مَتَى يَهْلِكُ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيَا مَنْ حَيَّ عَنْ بَيِّنَةٍ وَ شِيعَتُكَ تَهْلِكُ فَقَالَ لَهُمْ لِيَقْضِيَ اللَّهُ أَمْراً كانَ مَفْعُولًا
(Amir Al-Momineen-asws said) Woe be unto you, O Ibrahim! in order to destroy the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, [8:42]’. The people shouted from (all) sides of the Masjid, ‘O Amir Al-Momineen-asws! Until when will the one to be destroyed, be destroyed by a clear proof, and revive the ones to be revived from a clear proof, and your-asws Shias are getting killed?’ He-asws said to them: ‘for Allah to Accomplish a matter which was to be done, [8:42]’.
فَصَاحَ زَيْدُ بْنُ كَثِيرٍ الْمُرَادِيُّ وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ تَقُولُ بِالْأَمْسِ وَ أَنْتَ تُجَهِّزُ إِلَى مُعَاوِيَةَ وَ تُحَرِّضُنَا عَلَى قِتَالِهِ وَ يَحْتَكِمُ إِلَيْكَ الرَّجُلَانِ فِي الْفِعْلِ فَتَعَجَّلَ عَلَيْكَ أَحَدُهُمَا فِي الْكَلَامِ فَتَجْعَلُ رَأْسَهُ رَأْسَ الْكَلْبِ فَيَسْتَجِيرُ بِكِ فَتَرُدُّهُ بَشَراً سَوِيّاً
Zayd Bin Kaseer Al-Murady shouted and said, ‘O Amir Al-Momineen-asws! Yesterday you were saying and preparing to (battle) Muawiya and encouraging us upon fighting him, and two men and two men sought a judgement to you regarding the deed, and one of you hastened upon you in the speech, and you-asws made his head, the head of a dog. He sought rescuing with you-asws, and you-asws returned him as a human, complete.
وَ نَقُولُ لَكَ مَا بَالُ هَذِهِ الْقُدْرَةِ لَا تَبْلُغُ مُعَاوِيَةَ فَتَكْفِيَنَا شَرَّهُ فَتَقُولُ لَنَا وَ فَالِقِ الْحَبَّةِ وَ بَارِئِ النَّسَمَةِ لَوْ شِئْتُ أَنْ أَضْرِبَ بِرِجْلِي هَذِهِ الْقَصِيرَةِ صَدْرَ مُعَاوِيَةَ فَأَقْلِبَهُ عَلَى أُمِّ رَأْسِهِ لَفَعَلْتُ فَمَا بَالُكَ لَا تَفْعَلُ مَا تُرِيدُ إِلَّا أَنْ تُضَعِّفَ نُفُوسَنَا فَنَشُكَّ فِيكَ فَنَدْخُلَ النَّارَ
And we said to you-asws, ‘What is the matter this power cannot reach to Muawiya, so you-asws can suffice us with his evil?’ You-asws said to us: ‘By the Splitter of the Seed and Former of the person! If I-asws so desire to strike with this short leg of mine, the chest of Muawiya, and overturn him upon the top of his head, I-asws can do so’. So, what is the matter you-asws are not doing what you want except you-asws are weakening the souls (of people), and we are doubting in you-asws, and we would enter the Fire?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَأَفْعَلَنَّ ذَلِكَ وَ لَأَعْجِلَنَّهُ عَلَى ابْنِ هِنْدٍ فَمَدَّ رِجْلَهُ عَلَى مِنْبَرِهِ فَخَرَجَتْ عَنْ أَبْوَابِ الْمَسْجِدِ وَ رَدَّهَا إِلَى فَخِذِهِ وَ قَالَ مَعَاشِرَ النَّاسِ أَقِيمُوا تَارِيخَ الْوَقْتِ وَ أَعْلِمُوهُ فَقَدْ ضَرَبْتُ بِرِجْلِي هَذِهِ السَّاعَةَ صَدْرَ مُعَاوِيَةَ فَقَلَّبْتُهُ عَنْ سَرِيرِهِ عَلَى أُمِّ رَأْسِهِ
Amir Al-Momineen-asws said: ‘I-asws shall do that and hasten upon the son of Hind’. He-asws extended his-asws leg upon his-asws pulpit, and it exited from the doors of the Masjid, and he-asws returned it to his-asws thigh and said: ‘O community of people! Establish the date, the time, and learn it, so I-asws have struck with my-asws leg at this time, the chest of Muawiya, and overturned him from his throne on top of his head’.
فَظَنَّ أَنَّهُ قَدْ أُحِيطَ بِهِ فَصَاحَ يَا أَمِيرَ الْمُؤْمِنِينَ فَأَيْنَ النَّظِرَةُ فَرَدَدْتُ رِجْلِي عَنْهُ وَ تَوَقَّعَ النَّاسُ وُرُودَ الْخَبَرِ مِنَ الشَّامِ وَ عَلِمُوا أَنَّ أَمِيرَ الْمُؤْمِنِينَ لَا يَقُولُ إِلَّا حَقّاً
He thought that he-asws would be surrounded with it, so he shouted, ‘O Amir Al-Momineen-asws! So, where are the beholders the leg returned from him. And the people anticipate the arrival of the news from Syria that Amir Al-Momineen-asws did not speak except truth.
فَوَرَدَتِ الْأَخْبَارُ وَ الْكُتُبُ بِتَارِيخِ تِلْكَ السَّاعَةِ بِعَيْنِهَا مِنْ ذَلِكَ الْيَوْمِ بِعَيْنِهِ أَنَّ رِجْلًا جَاءَتْ مِنْ نَاحِيَةِ الْكُوفَةِ مَمْدُودَةً مُتَّصِلَةً فَدَخَلَتْ مِنْ إِيوَانِ مُعَاوِيَةَ وَ النَّاسُ يَنْظُرُونَ حَتَّى ضَرَبَتْ صَدْرَهُ فَقَلَّبَتْهُ عَنْ سَرِيرِهِ عَلَى أُمِّ رَأْسِهِ
The news arrived, and the letter with the date of that very moment from that very day, that a man had come from an area of Al-Kufa, extended, connected, and entered from the supporters of Muawiya and the people were looking on, until he struck his chest and overturned him from his throne on top of his head.
فَصَاحَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ أَيْنَ النَّظِرَةُ وَ رُدَّتْ تِلْكَ الرِّجْلُ عَنْهُ وَ عَلِمَ النَّاسُ مَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع حَقّاً.
He shouted, ‘O Amir Al-Momineen-asws! and where is the viewing?’ And that man returned from him-asws, and the people knew what Amir Al-Momineen-asws had said was true’’.[137]
547 – بشا، بشارة المصطفى الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ بَابَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ الْحُسَيْنِ عَنْ عَمِّهِ أَبِي جَعْفَرِ بْنِ بَابَوَيْهِ عَنِ الطَّالَقَانِيِّ عَنِ الْجَلُودِيِّ عَنِ الْمُغِيرَةِ بْنِ مُحَمَّدٍ عَنْ رَجَاءِ بْنِ أَبِي سَلَمَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع بِالْكُوفَةِ عِنْدَ مُنْصَرَفِهِ مِنْ نَهْرَوَانَ وَ بَلَغَهُ أَنَّ مُعَاوِيَةَ يَسُبُّهُ وَ يَعِيبُهُ وَ يَقْتُلُ أَصْحَابَهُ
(The book) ‘Basharat Al Mustafa’ – Al Hassan Bin Al Husayn Bin Babuwayh, from his uncle Muhammad Bin Al Hassan, from his father Al Husayn Bin Al Husayn, from his uncle Abu Ja’far Bin Babuwayh, from al Talaqaby, from Al Jaloudy, from Al Mugheira Bin Muhammad, from Raja’a Bin Abu Salama, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws addressed at Al-Kufa after his-asws leaving from Al-Nahrawan, and it reached him-asws that Muawiya is insulting him-asws and faulting him-asws, and he is killing his-asws companions.
فَقَامَ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى رَسُولِ اللَّهِ ص وَ ذَكَرَ مَا أَنْعَمَ اللَّهُ عَلَى نَبِيِّهِ وَ عَلَيْهِ ثُمَّ قَالَ لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ مَا ذَكَرْتُ مَا أَنَا ذَاكِرُهُ فِي مَقَامِي هَذَا يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
He-asws stood addressing, and he-asws praised Allah-azwj and Extolled upon Him-azwj and sent Salawat upon Rasool-Allah-saww, and he-asws mentioned what Allah-azwj had Favoured with upon His-azwj Prophet-saww and upon him-asws, then said: ‘Had it not been for a Verse from the Book of Allah-azwj, I-asws would not mention what I-asws am mentioning it in this place of mine. Allah-azwj Mighty and Majestic is Saying: And as for the Favour of your Lord, so do announce (it) [93:11].
اللَّهُمَّ لَكَ الْحَمْدُ عَلَى نِعَمِكَ الَّتِي لَا تُحْصَى وَ فَضْلِكَ الَّذِي لَا يُنْسَى أَيُّهَا النَّاسُ إِنَّهُ بَلَغَنِي مَا بَلَغَنِي وَ إِنِّي أَرَانِي قَدِ اقْتَرَبَ أَجَلِي وَ كَأَنِّي بِكُمْ وَ قَدْ جَهِلْتُمْ أَمْرِي وَ إِنِّي تَارِكٌ فِيكُمْ مَا تَرَكَهُ رَسُولُ اللَّهِ ص كِتَابَ اللَّهِ وَ عِتْرَتِي وَ هِيَ عِتْرَةُ الْهَادِي إِلَى النَّجَاةِ خَاتَمِ الْأَنْبِيَاءِ وَ سَيِّدِ النُّجَبَاءِ وَ النَّبِيِّ الْمُصْطَفَى
O Allah-azwj! For You-azwj is the Praise upon Your-azwj Favours which cannot be counted, and Your-azwj Grace which cannot be forgotten. O you people! It has reached me (news) what has reached me, and I-asws see that (the end of) my-asws term is nearer, and it is as if I-asws am with you all and you have been ignorant of my-asws life-span; and I-asws hereby leave among you all what Rasool-Allah-saww had left – the Book of Allah-azwj and my-asws descendants, and it is the offspring of the Guidance to the salvation, the Seal of the Prophets-as and the Chief of the excellent ones, and the Chosen Prophet-saww’.
يَا أَيُّهَا النَّاسُ لَعَلَّكُمْ لَا تَسْمَعُونَ قَائِلًا يَقُولُ مِثْلَ قَوْلِي بَعْدِي إِلَّا مُفْتَرِياً أَنَا أَخُو رَسُولِ اللَّهِ وَ ابْنُ عَمِّهِ وَ سَيْفُ نَقِمَتِهِ وَ عِمَادُ نُصْرَتِهِ وَ بَأْسُهُ وَ شِدَّتُهُ أَنَا رَحَى جَهَنَّمَ الدَّائِرَةُ وَ أَضْرَاسُهَا الطَّاحِنَةُ أَنَا مُؤْتِمُ الْبَنِينَ وَ الْبَنَاتِ وَ قَابِضُ الْأَرْوَاحِ وَ بَأْسُ اللَّهِ الَّذِي لَا يَرُدُّهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ
O you people! You will not be hearing a speaker saying the like of my-asws speech after me-asws, except for a forger. I-asws am the brother-asws of Rasool-Allah-saww, and a son-asws of his-saww uncle-as, and a sword of His-azwj Wrath, and a pillar of His-azwj Triumph, and His-azwj Strength and His-azwj Severity. I-asws am a millstone circling Hell, and am its grinding molars. I-asws am an orphanage of the sons and the daughters, and the capturer of the souls, and a Torment of Allah-azwj, which cannot be repelled from the criminal people.
أَنَا مُجَدِّلُ الْأَبْطَالِ وَ قَاتِلُ الْفُرْسَانِ وَ مُبِيرُ مَنْ كَفَرَ بِالرَّحْمَنِ وَ صِهْرُ خَيْرِ الْأَنَامِ أَنَا سَيِّدُ الْأَوْصِيَاءِ وَ وَصِيُّ خَيْرِ الْأَنْبِيَاءِ
I-asws am the debater of (against) the heroes, and a fighter of the horsemen, and a destroyer of the ones who disbelieve in the Beneficent, and son-in-law of the best of the creatures-saww, I-asws am the chief of the successors-as and a successor-asws of the best of the Prophets-as.
أَنَا بَابُ مَدِينَةِ الْعِلْمِ وَ خَازِنُ عِلْمِ رَسُولِ اللَّهِ ص وَ وَارِثُهُ أَنَا زَوْجُ الْبَتُولِ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ فَاطِمَةَ التَّقِيَّةِ الزَّكِيَّةِ الْبَرَّةِ الْمَهْدِيَّةِ حَبِيبَةِ حَبِيبِ اللَّهِ وَ خَيْرِ بَنَاتِهِ وَ سُلَالَتِهِ وَ رَيْحَانَةِ رَسُولِ اللَّهِ ص
I-asws am a door of the city of knowledge and a treasurer of the knowledge of Rasool-Allah-saww and his-saww inheritor, and I-asws am the husband of the chaste chieftess of the women of the worlds, (Syeda) Fatima-asws, the pious, the pure, the clean, the righteous, the Guide, the beloved of the Beloved of Allah-azwj and the best of his-saww daughters, and his-saww lineage, and an aroma of Rasool-Allah-saww.
سِبْطَاهُ خَيْرُ الْأَسْبَاطِ وَ وَلَدَايَ خَيْرُ الْأَوْلَادِ هَلْ أَحَدٌ يُنْكِرُ مَا أَقُولُ أَيْنَ مُسْلِمُو أَهْلِ الْكِتَابِ
His-saww grandsons are the best of the grandsons, and my-asws children are the best of the children. Can anyone deny what I-asws am saying? Where are the People of the Book submitting (to)?
أَنَا اسْمِي فِي الْإِنْجِيلِ إِلْيَا وَ فِي التَّوْرَاةِ بريها وَ فِي الزَّبُورِ أرى وَ عِنْدَ الْهِنْدِ كلبن وَ عِنْدَ الرُّومِ بطريسا وَ عِنْدَ الْفُرْسِ جبير وَ عِنْدَ التُّرْكِ تيبر وَ عِنْدَ الزِّنْجِ خبير وَ عِنْدَ الْكَهَنَةِ بوى وَ عِنْدَ الْحَبَشَةِ تبريك وَ عِنْدَ أُمِّي حَيْدَرَةُ وَ عِنْدَ ظِئْرِي مَيْمُونٌ وَ عِنْدَ الْعَرَبِ عَلِيٌّ وَ عِنْدَ الْأَرْمَنِ فريق وَ عِنْدَ أَبِي زهير [ظَهِيرٌ]
I-asws, my-asws name in the Evangel is ‘Eliah’, and in the Torah it is ‘Barya’, and in the Psalms it is ‘Arya’, and with India it is ‘Kalban’, and with the Romans it is ‘Batreysa’, and with the Persians it is ‘Jabeyr’, and with the Turks it is , ‘Tabeyr’, and with Al-Zanj it is ‘Khabir’, and with Al-Kahna it is ‘Bousy’, and with Habsha (Ethiopia) it is ‘Tabreyk’, and with my-asws mother-as it is ‘Haydar’, and with my-asws foster mother it is ‘Maymoun’, and with the Arabs it is ‘Ali’, and with the Armenians it is ‘Fareyq’, and with my-asws father-as it is ‘Zaheer’.
أَلَا وَ إِنِّي مَخْصُوصٌ فِي الْقُرْآنِ بِأَسْمَاءٍ احْذَرُوا أَنْ تَغْلِبُوا عَلَيْهَا فَتَضِلُّوا فِي دِينِكُمْ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ كُونُوا مَعَ الصَّادِقِينَ أَنَا ذَلِكَ الصَّادِقُ وَ أَنَا الْمُؤَذِّنُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ قَالَ اللَّهُ تَعَالَى فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ أَنَا ذَلِكَ الْمُؤَذِّنُ وَ قَالَ وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ وَ أَنَا ذَلِكَ الْأَذَانُ
Indeed! And I-asws am particularised in the Quran by (certain) names. Be cautioned from mastering upon these for you would be straying in your Religion! Allah-azwj Mighty and Majestic is Saying: “Allah-azwj is with the truthful!” I-asws am that truthful, and I-asws am the proclaimer (Muezzin) in the world and the Hereafter. Allah-azwj the Exalted Says: Then a proclaimer would proclaim among them: ‘The Curse of Allah is on the unjust, [7:44]. I-asws am that proclaimer. And Allah-azwj the Exalted Said: And a proclamation from Allah and His Rasool [9:3]. I-asws am that proclamation.
وَ أَنَا الْمُحْسِنُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ وَ أَنَا ذُو الْقَلْبِ يَقُولُ اللَّهُ عَزَّ وَ جَلَ إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ وَ أَنَا الذَّاكِرُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ الَّذِينَ يَذْكُرُونَ اللَّهَ قِياماً وَ قُعُوداً وَ عَلى جُنُوبِهِمْ
And I-asws the good doer Allah-azwj Mighty and Majestic is Speaking of: surely Allah is with the good doers [29:69]. And I-asws am the one with the heart Allah-azwj Mighty and Majestic is Speaking of: Surely, there is a Zikr in that for one who has a heart for him [50:37]. And I-asws am the recaller (Zakir) Allah-azwj Mighty and Majestic is Speaking of: Those who are recalling Allah standing and sitting and (lying) on their sides [3:191].
وَ نَحْنُ أَصْحَابُ الْأَعْرَافِ أَنَا وَ عَمِّي وَ أَخِي وَ ابْنُ عَمِّي وَ اللَّهِ فَالِقِ الْحَبَّةِ وَ النَّوَى لَا يَلِجُ النَّارَ لَنَا مُحِبٌّ وَ لَا يَدْخُلُ الْجَنَّةَ لَنَا مُبْغِضٌ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ عَلَى الْأَعْرافِ رِجالٌ يَعْرِفُونَ كُلًّا بِسِيماهُمْ
And we-asws are the owners of the Heights (A’raaf), I-asws and my-asws uncle-as, and my-asws cousin-saww. By the One-azwj Who Split the seed and the cores! The Fire will not penetrate to the one who have love for us-asws, nor would he enter the Paradise the one who has hatred for us-asws. Allah-azwj Mighty and Majestic is Saying: And between the two there shall be a veil. And upon the heights would be men recognising all by their marks [7:46].
وَ أَنَا الصِّهْرُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً
And I-asws am of the ‘marriage’ (son in law) Allah-azwj Mighty and Majestic is Speaking of: And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; and your Lord was always Powerful [25:54].
وَ أَنَا الْأُذُنُ الْوَاعِيَةُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ تَعِيَها أُذُنٌ واعِيَةٌ
And I-asws am the retaining ear which Allah-azwj Mighty and Majestic is Speaking of: And We Made it a Reminder for you, and the retaining ear is preserving it [69:12].
وَ أَنَا السَّالِمُ لِرَسُولِ اللَّهِ ص يَقُولُ اللَّهُ وَ رَجُلًا سَلَماً لِرَجُلٍ وَ مِنْ وُلْدِي مَهْدِيُّ هَذِهِ الْأُمَّةِ
And I-asws am the wholly submitted to Rasool-Allah-saww, Allah-azwj Mighty and Majestic is Speaking of: and a man wholly for one man [39:29]; and from my-asws sons-asws would be the Mahdi-asws of this community.
أَلَا وَ قَدْ جُعِلْتُ مِحْنَتَكُمْ بِبُغْضِي يُعْرَفُ الْمُنَافِقُونَ وَ بِمَحَبَّتِي امْتُحِنَ الْمُؤْمِنُونَ هَذَا عَهْدُ النَّبِيِّ الْأُمِّيِّ أَلَا إِنَّهُ لَا يُحِبُّكُمْ إِلَّا مُؤْمِنٌ وَ لَا يُبْغِضُكُمْ إِلَّا مُنَافِقٌ وَ أَنَا صَاحِبُ لِوَاءِ رَسُولِ اللَّهِ فِي الدُّنْيَا وَ الْآخِرَةِ
Indeed! He-azwj has Made your love to be (for me-asws). (It is) by hatred of me-asws the hypocrite is recognised, and by love for me-asws Allah-azwj Tests the Momineen. This is the Covenant of the Ummy Prophet-saww to me-asws: ‘He will not love you-asws, O Ali-asws except for a Momin, nor would he hate you-asws except for a hypocrite. And I-asws am the bearer of the flag of Rasool-Allah-saww in the world and the Hereafter.
وَ رَسُولُ اللَّهِ فَرَطِي وَ أَنَا فَرَطُ شِيعَتِي وَ اللَّهِ لَا عَطِشَ مُحِبِّي وَ لَا خَافَ وَلِيِّي أَنَا وَلِيُّ الْمُؤْمِنِينَ وَ اللَّهُ وَلِيِّي وَ حَسْبُ مُحِبِّي أَنْ يُحِبُّوا مَا أَحَبَّ اللَّهُ وَ حَسْبُ مُبْغِضِي أَنْ يُبْغِضُوا مَنْ أَحَبَّ اللَّهُ
And Rasool-Allah-saww precedes me-asws and I-asws precede my-asws Shia, and Allah-azwj will not Leave the one who loves me-asws as thirsty, nor in fear. And Allah-azwj is my-asws Partisan and I-asws am the guardian of the Momineen-asws and Allah-azwj is my-asws Guardian. He-azwj Loves the one who loves me-asws because he loves the one-asws who loves Allah-azwj, and He-azwj Hates the one who hates me-asws because he hates the one-asws who loves Allah-azwj.
أَلَا وَ إِنَّهُ بَلَغَنِي أَنَّ مُعَاوِيَةَ سَبَّنِي وَ لَعَنَنِي اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَيْهِ وَ أَنْزِلِ اللَّعْنَةَ عَلَى الْمُسْتَحِقِّ آمِينَ رَبَّ الْعَالَمِينَ رَبَّ إِسْمَاعِيلَ وَ بَاعِثَ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
Indeed! And it has reached me-asws that Muawiya is insulting me-asws and cursing me-asws. O Allah-azwj! Intensify Your-azwj Trampling upon him and Send down the Curses upon the deserving one. Ameen, Lord-azwj of the worlds, Lord-azwj of Ismail-as and the Stimulant of Ibrahim-as. You-azwj are the Praised, the Glorious’.
ثُمَّ نَزَلَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ أَعْوَادِهِ فَمَا عَادَ إِلَيْهَا حَتَّى قَتَلَهُ ابْنُ مُلْجَمٍ لَعَنَهُ اللَّهُ.
Then he-asws descended from his-asws Pulpit and did not return to it until Ibn Muljim-la, may Allah-azwj Curse him-la, murdered him-asws’’.[138]
548 – كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مَوْلًى لِأَمِيرِ الْمُؤْمِنِينَ ع سَأَلَهُ مَالًا فَقَالَ يَخْرُجُ عَطَائِي فَأُقَاسِمُكَهُ فَقَالَ لَا أَكْتَفِي وَ خَرَجَ إِلَى مُعَاوِيَةَ فَوَصَلَهُ فَكَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع يُخْبِرُهُ بِمَا أَصَابَ مِنَ الْمَالِ
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions,
‘From Abu Abdullah-asws having said: ‘A slave of Amir-ul-Momineen-asws asked him-asws for some wealth, so he-asws said: ‘When my-asws share comes to me-asws I-asws will distribute it to you’. He said, ‘I am not content’, and he went to Muawiya who gave it to him. He wrote to Amir-ul-Momineen-asws informing him-asws of what he had received from the wealth.
فَكَتَبَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع أَمَّا بَعْدُ فَإِنَّ مَا فِي يَدِكَ مِنَ الْمَالِ قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ وَ هُوَ صَائِرٌ إِلَى أَهْلٍ بَعْدَكَ وَ إِنَّمَا لَكَ مِنْهُ مَا مَهَّدْتَ لِنَفْسِكَ
Amir-ul-Momineen-asws wrote to him: ‘Thereafter, that which is in your hand from the wealth, there used to be an owner for it before you, and it will get transferred to its (next) owner after you, but what is for you from it is what you pave the way for yourself (for the Hereafter).
فَآثِرْ نَفْسَكَ عَلَى إِصْلَاحِ وُلْدِكَ فَإِنَّمَا أَنْتَ جَامِعٌ لِأَحَدِ رَجُلَيْنِ إِمَّا رَجُلٍ عَمِلَ فِيهِ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ وَ إِمَّا رَجُلٍ عَمِلَ فِيهِ بِمَعْصِيَةِ اللَّهِ فَشَقِيَ بِمَا جَمَعْتَ لَهُ وَ لَيْسَ مِنْ هَذَيْنِ أَحَدٌ بِأَهْلٍ أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ وَ لَا تُبَرِّدَ لَهُ عَلَى ظَهْرِكَ
Prefer yourself over the betterment of your children, for what you have collected is for one of the two men – for a man who works in it by the obedience to Allah-azwj so he is fortunate with what he receives from you, and as for a man who works in it by the disobedience to Allah-azwj so he is unfortunate by what you have gathered for him, and there is none from these two who is deserving of being preferred over yourself, and do not place a burden upon your back.
فَارْجُ لِمَنْ مَضَى رَحْمَةَ اللَّهِ وَ ثِقْ لِمَنْ بَقِيَ بِرِزْقِ اللَّهِ.
Be hopeful of the Mercy of Allah-azwj for what has past, and place your trust in the sustenance from Allah-azwj for what remains (of your life)’’.[139]
549 – ختص، الإختصاص كَتَبَ مُعَاوِيَةُ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ يَا عَلِيُّ لَأَضْرِبَنَّكَ بِشِهَابٍ قَاطِعٍ لَا يُذَكِّيهِ الرِّيحُ وَ لَا يُطْفِيهِ الْمَاءُ إِذَا اهْتَزَّ وَقَعَ وَ إِذَا وَقَعَ نَقَبَ وَ السَّلَامُ
(The book) ‘Al Ikhtisas’ –
‘Muawiya wrote to Amir Al-Momineen-asws, ‘In the Name of Allah-azwj the Beneficent, the Merciful. As for after, O Ali-asws! I will strike you-asws with such a cutting shooting star, neither can the wind inflame it nor can the water extinguish it. When the agitation occurs, the piercing will occur. And the greetings’.
فَلَمَّا قَرَأَ عَلِيٌّ ع كِتَابَهُ دَعَا بِدَوَاةٍ وَ قِرْطَاسٍ ثُمَّ كَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ يَا مُعَاوِيَةُ فَقَدْ كَذَبْتَ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ أَنَا أَبُو الْحَسَنِ وَ الْحُسَيْنِ قَاتِلُ جَدِّكَ وَ عَمِّكَ وَ خَالِكَ وَ أَبِيكَ
When Ali-asws saw his letter, he-asws called for ink and paper, then he-asws wrote. In the Name of Allah-azwj the Beneficent, the Merciful. As for after, O Muawiya! You have lied. I-asws son-asws of Abu Talib-asws, and I-asws am father-asws of Al-Hassan-asws and Al-Husayn-asws, killer of your grandfather, and your paternal uncle, and your maternal uncle, and your (grand) father.
وَ أَنَا الَّذِي أَفْنَيْتُ قَوْمَكَ فِي يَوْمِ بَدْرٍ وَ يَوْمِ فَتْحٍ وَ يَوْمِ أُحُدٍ وَ ذَلِكَ السَّيْفُ بِيَدِي يَحْمِلُهُ سَاعِدِي بِجُرْأَةِ قَلْبِي كَمَا خَلَّفَهُ النَّبِيُّ ص بِكَفِّ الْوَصِيِّ لَمْ أَسْتَبْدِلْ بِاللَّهِ رَبّاً وَ بِمُحَمَّدٍ نَبِيّاً وَ بِالسَّيْفِ بَدَلًا وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى
And I-asws am the one who annihilated your people during the day of Badr and day of the conquest (of Makkah), and day of Ohad, and that sword is still in my-asws hands. My-asws forearm carries it with the courage of my-asws heart, just as the Prophet-saww had left it behind in the palm of the successor. I-asws have not replaced Allah-azwj with any (other) lord, nor any (other) Prophet with Muhammad-saww, nor replaced my-asws swords. And the greetings be upon the follower of guidance’.
ثُمَّ طَوَى الْكِتَابَ وَ دَعَا الطِّرِمَّاحَ بْنَ عَدِيٍّ الطَّائِيَّ وَ كَانَ رَجُلًا مُفَوَّهاً طُوَالًا فَقَالَ لَهُ خُذْ كِتَابِي هَذَا فَانْطَلِقْ بِهِ إِلَى مُعَاوِيَةَ وَ رُدَّ جَوَابَهُ
Then he-asws folded the letter and called for Al-Tirmah Bin Aday, and he was an eloquent man, elaborate. He-asws said to him: ‘Take this letter of mine-asws and go with it to Muawiya, and return its answer’.
فَأَخَذَ الطِّرِمَّاحُ الْكِتَابَ وَ دَعَا بِعِمَامَةٍ فَلَبِسَهَا فَوْقَ قَلَنْسُوَتِهِ ثُمَّ رَكِبَ جَمَلًا بَازِلًا فَتِيقاً مُشْرِفاً عَالِياً فِي الْهَوَاءِ فَسَارَ حَتَّى نَزَلَ مَدِينَةَ دِمَشْقَ فَسَأَلَ عَنْ قُوَّادِ مُعَاوِيَةَ فَقِيلَ لَهُ مَنْ تُرِيدُ مِنْهُمْ
Al-Tirmah took the letter and called for his turban and wore it above his cap, then rode an old worn out camel, dominant overlooking in the air. He travelled until he descended in the city of Damascus. He asked about the procurers of Muawiya. It was said, ‘Who do you want from them?’
فَقَالَ أُرِيدُ جَرْوَلًا وَ جَهْضَماً وَ صَلَادَةً وَ قِلَادَةً وَ سَوَادَةً وَ صَاعِقَةً وَ أَبَا الْمَنَايَا وَ أَبَا الْحُتُوفِ وَ أَبَا الْأَعْوَرِ السُّلَمِيَّ وَ عَمْرَو بْنَ الْعَاصِ وَ شِمْرَ بْنَ ذِي الْجَوْشَنِ وَ الْهَدْيَ بْنَ مُحَمَّدِ بْنِ الْأَشْعَثِ الْكِنْدِيَّ فَقِيلَ إِنَّهُمْ مُجْتَمِعُونَ عِنْدَ بَابِ الْخَضْرَاءِ فَنَزَلَ وَ عَقَلَ بَعِيرَهُ وَ تَرَكَهُمْ حَتَّى اجْتَمَعُوا فَرَكِبَ إِلَيْهِمْ فَلَمَّا بَصُرُوا بِهِ قَامُوا إِلَيْهِ يَهْزَءُونَ بِهِ
He said, ‘I want Jarwal, and Jahzama, and Saladah, and Qiladah, and Sawadah, and Saiqah, and Abu Al-Manaya, and Abu Al-Hutouf, and Abu Al-Awr Al-Sulamy, and Amro Bin Al-Aas, and Shimr Bin Zil Jowshan, and Al-Hadi Bin Muhammad Bin Al-Ash’as Al-Kindy’. It was said, ‘They are gathered at the green door’. He descended and tied his camel and left them until they had gathered. He rode to them. When they sighted him, they stood up to him mocking with him.
فَقَالَ وَاحِدٌ مِنْهُمْ يَا أَعْرَابِيُّ عِنْدَكَ خَبَرٌ مِنَ السَّمَاءِ قَالَ نَعَمْ جَبْرَائِيلُ فِي السَّمَاءِ وَ مَلَكُ الْمَوْتِ فِي الْهَوَاءِ وَ عَلِيٌّ فِي الْقَفَاءِ فَقَالَ لَهُ يَا أَعْرَابِيُّ مِنْ أَيْنَ أَقْبَلْتَ قَالَ مِنْ عِنْدِ التَّقِيِّ النَّقِيِّ إِلَى الْمُنَافِقِ الرَّدِيِّ
One of them said, ‘O Bedouin! With you is news of the sky?’ He said, ‘Yes, Jibraeel-as is in the sky and the Angel of death is in the air, and upon me is the head’. He said to him, ‘O Bedouin! Where are you coming from?’ He said, ‘From the presence of the clean, the pure, to the hypocrite, the wicked’.
قَالَ لَهُ يَا أَعْرَابِيُّ فَمَا تَنْزِلُ إِلَى الْأَرْضِ حَتَّى نُشَاوِرَكَ قَالَ وَ اللَّهِ مَا فِي مُشَاوَرَتِكُمْ بَرَكَةٌ وَ لَا مِثْلِي يُشَاوِرُ أَمْثَالَكُمْ قَالُوا يَا أَعْرَابِيُّ فَإِنَّا نَكْتُبُ إِلَى يَزِيدَ بِخَبَرِكَ وَ كَانَ يَزِيدُ يَوْمَئِذٍ وَلِيُّ عَهْدِهِمْ
He said to him, ‘O Bedouin! Will you not descend to the ground until we consult you?’ He said, ‘By Allah-azwj! There are no Blessings in your consultations, nor does the like of my consult the likes of you’. They said, ‘O Bedouin! We will write to Yazeed-la with your news’, and in those days Yazeed-la was their heir-apparent.
فَكَتَبُوا إِلَيْهِ أَمَّا بَعْدُ يَا يَزِيدُ فَقَدْ قَدِمَ عَلَيْنَا مِنْ عِنْدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَعْرَابِيٌّ لَهُ لِسَانٌ يَقُولُ فَمَا يَمَلُّ وَ يُكْثِرُ فَلَا يَكِلُّ وَ السَّلَامُ
They wrote to him-la, ‘As for after, O Yazeed-la! A Bedouin has arrived to us from the presence of Ali-asws Bin Abu Talib. From him is a speaking tongue (eloquence). So, do not be angry, and be frequent and do not be tired. And the greetings’.
فَلَمَّا قَرَأَ يَزِيدُ الْكِتَابَ أَمَرَ أَنْ يُهَوَّلَ عَلَيْهِ وَ أَنْ يُقَامَ لَهُ سِمَاطَانِ بِالْبَابِ بِأَيْدِيهِمْ أَعْمِدَةُ الْحَدِيدِ فَلَمَّا تَوَسَّطَهُمُ الطِّرِمَّاحُ قَالَ مَنْ هَؤُلَاءِ كَأَنَّهُمْ زَبَانِيَةُ مَالِكٍ فِي ضِيقِ الْمَسَالِكِ عِنْدَ تِلْكَ الْهَوَالِكِ قَالُوا اسْكُتْ هَؤُلَاءِ أُعِدُّوا لِيَزِيدَ
When Yazeed-la read the letter, he ordered to frighten him, and that two guards stand for him at the door having the iron rods in their hands. When Al-Tirmah was in their midst, he said, ‘Who are they? It is as if they are servants of a king in the narrow streets in that state’. They said, ‘Keep quiet! They are there for Yazeed-la’.
فَلَمْ يَلْبَثْ أَنْ خَرَجَ يَزِيدُ فَلَمَّا نَظَرَ إِلَيْهِ قَالَ السَّلَامُ عَلَيْكَ يَا أَعْرَابِيُّ قَالَ اللَّهُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ عَلَى وَلَدِ أَمِيرِ الْمُؤْمِنِينَ قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَقْرَأُ عَلَيْكَ السَّلَامَ قَالَ سَلَامُهُ مَعِي مِنَ الْكُوفَةِ قَالَ إِنَّهُ يَعْرِضُ عَلَيْكَ الْحَوَائِجَ
It was not long before Yazeed-la came out. When he-la looked at him, he-la said, ‘The greetings be upon you, O Bedouin!’ He said, ‘the Giver of peace, the Granter of security, Guardian, [59:23], upon the children of Amir Al-Momineen-asws’. He-la said, ‘The commander of the faithful conveys the greetings to you’. He said, ‘His-asws greetings are with me from Al-Kufa’. He-la said, ‘He presented the need to you’.
قَالَ أَمَّا أَوَّلُ حَاجَتِي إِلَيْهِ فَنَزْعُ رُوحِهِ مِنْ بَيْنِ جَنْبَيْهِ وَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ حَتَّى يَجْلِسَ فِيهِ مَنْ هُوَ أَحَقُّ بِهِ وَ أَوْلَى مِنْهُ
He said, ‘As for the first of my need to him is that he should remove his soul from between his sides and he should stand up from his seat until there sits in it one who is rightful with it and foremost with it than him’.
قَالَ لَهُ يَا أَعْرَابِيُّ فَإِنَّا نَدْخُلُ عَلَيْهِ فَمَا فِيكَ حِيلَةٌ قَالَ لِذَلِكَ قَدِمْتُ فَاسْتَأْذَنَ لَهُ عَلَى أَبِيهِ فَلَمَّا دَخَلَ عَلَى مُعَاوِيَةَ وَ نَظَرَ إِلَى مُعَاوِيَةَ وَ السَّرِيرِ قَالَ السَّلَامُ عَلَيْكَ أَيُّهَا الْمَلِكُ قَالَ وَ مَا مَنَعَكَ أَنْ تَقُولَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ نَحْنُ الْمُؤْمِنُونَ فَمَنْ أَمَّرَكَ عَلَيْنَا
He-la said to him, ‘We shall enter to see him, so what is a means regarding you?’ He said, ‘For that I have arrived’. He-la sought permission for him to see his-la father. When he entered to see Muawiya, and looked at Muawiya and the throne, he said, ‘The greetings be unto you, O you king!’ He said, ‘And what prevented you from saying, ‘O amir al-momineen’?’ He said, ‘We are the Momineen, so who made you the ruler over us?’
فَقَالَ نَاوِلْنِي كِتَابَكَ قَالَ إِنِّي لَأَكْرَهُ أَنْ أَطَأَ بِسَاطَكَ قَالَ فَنَاوِلْهُ وَزِيرِي قَالَ خَانَ الْوَزِيرُ وَ ظَلَمَ الْأَمِيرُ قَالَ فَنَاوِلْهُ غُلَامِي قَالَ غُلَامُ سَوْءٍ اشْتَرَاهُ مَوْلَاهُ مِنْ غَيْرِ حِلٍّ وَ اسْتَخْدَمَهُ فِي غَيْرِ طَاعَةِ اللَّهِ
He said, ‘Give me your letter’. He said, ‘I dislike stepping on your carpet’. He said, ‘Give it to my Vizier’. Treacherous is the Vizier and unjust is the ruler’. He said, ‘Give it to my slave’. He said, ‘An evil slave his master has bought from other than permissible (money), and he serves him in other than the obedience of Allah-azwj’.
قَالَ فَمَا الْحِيلَةُ يَا أَعْرَابِيُّ قَالَ مَا يَحْتَالُ مُؤْمِنٌ مِثْلِي لِمُنَافِقٍ مِثْلِكَ قُمْ صَاغِراً فَخُذْهُ فَقَامَ مُعَاوِيَةُ صَاغِراً فَتَنَاوَلَ مِنْهُ ثُمَّ فَضَّهُ وَ قَرَأَهُ ثُمَّ قَالَ يَا أَعْرَابِيُّ كَيْفَ خَلَّفْتَ عَلِيّاً
He said, ‘So, what is the means, O Bedouin?’ He said, ‘A Momin like me will not cheat a hypocrite like you. Stand belittled and take it (yourself)’. Muawiya stood up belittled and took it from him. Then he opened it and read it, then said, ‘O Bedouin! How did you leave Ali-asws behind as?’
قَالَ خَلَّفْتُهُ وَ اللَّهِ جَلَداً حَرِباً ضَابِطاً كَرِيماً شُجَاعاً جَوَاداً لَمْ يَلْقَ جَيْشاً إِلَّا هَزَمَهُ وَ لَا قَرْناً إِلَّا أَرْدَأَهُ وَ لَا قَصْراً إِلَّا هَدَمَهُ
He said, ‘By Allah-azwj! I left him-asws enduring, fighter, commanding, benevolent, brace, generous. He-asws does not meet any army except defeats it, nor any generation except they want him-asws, nor any castle except demolishes it’.
قَالَ فَكَيْفَ خَلَّفْتَ الْحَسَنَ وَ الْحُسَيْنَ قَالَ خَلَّفْتُهُمَا صَلَوَاتُ اللَّهِ عَلَيْهِمَا صَحِيحَيْنِ فَصِيحَيْنِ كَرِيمَيْنِ شُجَاعَيْنِ جَوَادَيْنِ شَابَّيْنِ طَرِيَّيْنِ يَصْلُحَانِ لِلدُّنْيَا وَ الْآخِرَةِ
He said, ‘How did you leave behind Al-Hassan-asws and Al-Husayn-asws?’ He said, ‘I left them-asws, may the Salawaat of Allah-azwj be upon them both, as healthy, eloquent, benevolent, brave, generous, youths, vibrant, bettering for the world and the Hereafter’.
قَالَ فَكَيْفَ خَلَّفْتَ أَصْحَابَ عَلِيٍّ قَالَ خَلَّفْتُهُمْ وَ عَلِيٌّ بَيْنَهُمْ كَالْبَدْرِ وَ هُمْ كَالنُّجُومِ إِنْ أَمَرَهُمُ ابْتَدَرُوا وَ إِنْ نَهَاهُمُ ارْتَدَعُوا
He said, ‘How did you leave the companions of Ali-asws behind as?’ He said, ‘I left them and Ali-asws was between them like the moon and they were like the stars. If he-asws instructs them, they rush, and if he-asws forbids them, they abstain’.
فَقَالَ لَهُ يَا أَعْرَابِيُّ مَا أَظُنُّ بِبَابِ عَلِيٍّ أَحَداً أَعْلَمَ مِنْكَ قَالَ وَيْلَكَ اسْتَغْفِرْ رَبَّكَ وَ صُمْ سَنَةً كَفَّارَةً لِمَا قُلْتَ كَيْفَ لَوْ رَأَيْتَ الْفُصَحَاءَ الْأُدَبَاءَ النُّطَقَاءَ وَ وَقَعْتَ فِي بَحْرِ عُلُومِهِمْ غَرِقْتَ يَا شَقِيُّ
He said to him, ‘O Bedouin! I don’t think with the subject of Ali-asws, there is any more learned than you’. He said, ‘Woe be unto you! Seek Forgiveness of your Lord and Fast for a year as a penance of what you said. How would it be if you were to see the eloquent, the teachers, the speakers, and fall into the ocean of their knowledge? You will drown, O wretched!’
قَالَ الْوَيْلُ لِأُمِّكِ قَالَ بَلْ طُوبَى لَهَا وَلَدَتْ مُؤْمِناً يَغْمِزُ مُنَافِقاً مِثْلَكَ قَالَ لَهُ يَا أَعْرَابِيُّ هَلْ لَكَ فِي جَائِزَةٍ قَالَ أَرَى اسْتِنْقَاصَ رُوحِكَ فَكَيْفَ لَا أَرَى اسْتِنْقَاصَ مَالِكَ فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ
He said, ‘Woe be to your mother!’ He said, ‘But, beatitude be for her as she gave birth to a Momin, a hypocrite like you is leering at her’. He said to him, ‘O Bedouin! Is it okay for you to be awarded by me?’ He said, ‘I see (look forward to) reduction in your soul (life), so how can I not see reduction of your wealth?’ He ordered for him with a hundred thousand Dirhams.
فَقَالَ أَزِيدُكَ يَا أَعْرَابِيُّ قَالَ أَسْدِ يَداً سُدْ أَبَداً فَأَمَرَ لَهُ بِمِائَةِ أَلْفٍ أُخْرَى فَقَالَ ثَلِّثْهَا فَإِنَّ اللَّهَ فَرْدٌ ثُمَّ ثَلَّثَهَا فَقَالَ الْآنَ مَا تَقُولُ قَالَ أَحْمَدُ اللَّهَ وَ أَذُمُّكَ قَالَ وَ لِمَ وَيْلَكَ
He said, ‘Shall I increase for you, O Bedouin?’ He said, ‘A plugged hand is a hand blocked forever’. So, he ordered with another hundred thousand. He said, ‘Third it, for Allah-azwj is an Individual, then thrice it’. He said, ‘Now, what are you saying?’ He said, ‘I praise Allah-azwj and condemn you’. He said, ‘And why? Woe be unto you!’
قَالَ لِأَنَّهُ لَمْ يَكُنْ لَكَ وَ لَا لِأَبِيكَ مِيرَاثاً إِنَّمَا هُوَ مِنْ بَيْتِ مَالِ الْمُسْلِمِينَ أَعْطَيْتَنِيهِ ثُمَّ أَقْبَلَ مُعَاوِيَةُ عَلَى كَاتِبِهِ فَقَالَ اكْتُبْ لِلْأَعْرَابِيِّ جَوَاباً فَلَا طَاقَةَ لَنَا بِهِ
He said, ‘Because there neither happens to be any inheritance for you nor for your father. But rather, it is from the public treasury of the Muslims, you are giving it’. Then Muawiya turned towards his scribe and said, ‘Write an answer for the Bedouin, for there is no strength for us with him’.
فَكَتَبَ أَمَّا بَعْدُ يَا عَلِيُّ فَلَأُوَجِّهَنَّ إِلَيْكَ بِأَرْبَعِينَ حِمْلًا مِنْ خَرْدَلٍ مَعَ كُلِّ خَرْدَلَةٍ أَلْفُ مُقَاتِلٍ يَشْرَبُونَ الدِّجْلَةَ وَ يَسْقُونَ الْفُرَاتَ
He wrote, ‘As for after, O Ali-asws! I shall be diverting toward you forty loads of mustard, with each mustard would be a thousand fighters, drinking (the rivers) Tigris and quenching the Euphrates’.
فَلَمَّا نَظَرَ الطِّرِمَّاحُ إِلَى مَا كَتَبَ بِهِ الْكَاتِبُ أَقْبَلَ عَلَى مُعَاوِيَةَ فَقَالَ سَوْأَةً لَكَ يَا مُعَاوِيَةُ فَلَا أَدْرِي أَيُّكُمَا أَقَلُّ حَيَاءً أَنْتَ أَمْ كَاتِبُكَ وَيْلَكَ لَوْ جَمَعَتِ الْجِنُّ وَ الْإِنْسُ وَ أَهْلُ الزَّبُورِ وَ الْفُرْقَانِ كَانُوا لَا يَقُولُونَ بِمَا قُلْتَ
When Al-Tirmah looked and what the scribe had written with, he turned towards Muawiya. He said, ‘Disgrace be for you, O Muawiya! I don’t know which one of you two is of less shame, you or your scribe. Woe be unto you! Even if the Jinn and the humans, and the people of the Psalms, and the Furqan were to gather, they would not speak with what you have said’.
قَالَ مَا كَتَبَهُ عَنْ أَمْرِي قَالَ إِنْ لَمْ يَكُنْ كَتَبَهُ عَنْ أَمْرِكَ فَقَدِ اسْتَضْعَفَكَ فِي سُلْطَانِكَ وَ إِنْ كَانَ كَتَبَهُ بِأَمْرِكَ فَقَدِ اسْتَحْيَيْتُ لَكَ مِنَ الْكَذِبِ أَ مِنْ أَيِّهِمَا تَعْتَذِرُ وَ مِنْ أَيِّهِمَا تَعْتَبِرُ أَمَا إِنَّ لِعَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ دِيكاً أَشْتَرَ جَيِّداً أَخْضَرَ يَلْتَقِطُ الْخَرْدَلَ بِجَيْشِهِ فَيَجْمَعُهُ فِي حَوْصَلَتِهِ
He said, ‘And what has he written about my affair?’ He said, ‘If he has not written on behalf of your instructions, so he has weakened you in your authority, and if his writing was with your instructions, so he has shamed for you from the lies. From which of these will you offer excuses, and from which of them will you be excused? But, for Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, there is a rooster he-asws acquired anew, fresh. It picks up the mustard seeds along with its army and collect it in its craw’.
قَالَ وَ مَنْ ذَلِكَ يَا أَعْرَابِيُّ قَالَ ذَلِكَ مَالِكُ بْنُ الْحَارِثِ الْأَشْتَرُ ثُمَّ أَخَذَ الْكِتَابَ وَ الْجَائِزَةَ وَ انْطَلَقَ بِهِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَأَقْبَلَ مُعَاوِيَةُ عَلَى أَصْحَابِهِ فَقَالَ نَرَى لَوْ وَجَّهْتُكُمْ بِأَجْمَعِكُمْ فِي كُلِّ مَا وَجَّهَ بِهِ صَاحِبُهُ مَا كُنْتُمْ تُؤَدُّونَ عَنِّي عُشْرَ عَشِيرِ مَا أَدَّى هَذَا عَنْ صَاحِبِهِ.
He said, ‘And who is that (rooster), O Bedouin?’ He said, ‘That is Malik Bin Al-Haris Al-Ashtar’. Then he took the letter and the award, and went with it to Ali-asws Bin Abu Talib-asws. Muawiya turned to his companions. He said, ‘We view, if you were all to dedicate yourselves in all what his companion dedicates with, you will not be (able to) deliver on my behalf a tenth of a tenth of what this one has delivered from his companion’’.[140]
550- أَقُولُ وَجَدْتُ الرِّوَايَةَ بِخَطِّ بَعْضِ الْأَفَاضِلِ بِاخْتِلَافٍ مَا فَأَحْبَبْتُ إِيرَادَهَا عَلَى هَذَا الْوَجْهِ أَيْضاً قَالَ قَالَ الشَّيْخُ الْأَدِيبُ أَبُو بَكْرِ بْنُ عَبْدِ الْعَزِيزِ الْبُسْتِيُّ بِالْأَسَانِيدِ الصِّحَاحِ إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع لَمَّا رَجَعَ مِنْ وَقْعَةِ الْجَمَلِ كَتَبَ إِلَيْهِ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ وَ ابْنِ عَبْدِ اللَّهِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ
I (Majlisi) am saying, ‘I found the report in the handwriting of one of the distinguished ones with difference what obligates repeating it upon this aspect as well. He said, ‘The Sheykh Al Adeeb Abu Bakr Bin Abdul Aziz Al Busty said with the correct chains,
‘When Amir Al-Momineen Ali-asws Bin Abu Talib-asws returned from the event (battle) of the camel, Muawiya Bin Abu Sufyan wrote to him-asws, ‘In the Name of Allah-azwj the Beneficent, the Merciful. From a servant of Allah-azwj and son of a servant of Allah-azwj, Muawiya Bin Abu Sufyan, to Ali-asws Bin Abu Talib-asws.
أَمَّا بَعْدُ فَقَدِ اتَّبَعْتَ مَا يَضُرُّكَ وَ تَرَكْتَ مَا يَنْفَعُكَ وَ خَالَفْتَ كِتَابَ اللَّهِ وَ سُنَّةَ رَسُولِهِ ص وَ قَدِ انْتَهَى إِلَيَّ مَا فَعَلْتَ بِحَوَارِيِّ رَسُولِ اللَّهِ ص طَلْحَةَ وَ الزُّبَيْرِ وَ أُمِّ الْمُؤْمِنِينَ عَائِشَةَ
As for after, you-asws pursued what harmed you-asws and left what benefited you-asws, and opposed the Book of Allah-azwj and Sunnah of His-azwj Rasool-saww, and it has ended to me what you have done with the two disciples of Rasool-Allah-saww, Talha and Al-Zubeyr and mother of believers Ayesha.
فَوَ اللَّهِ لَأَرْمِيَنَّكَ بِشِهَابٍ لَا تُطْفِيهِ الْمِيَاهُ وَ لَا تُزَعْزِعُهُ الرِّيَاحُ إِذَا وَقَعَ وَقَبَ وَ إِذَا وَقَبَ ثَقَبَ وَ إِذَا ثَقَبَ نَقَبَ وَ إِذَا نَقَبَ الْتَهَبَ فَلَا تَغُرَّنَّكَ الْجُيُوشُ وَ اسْتَعِدَّ لِلْحَرْبِ فَإِنِّي مُلَاقِيكَ بِجُنُودٍ لَا قِبَلَ لَكَ بِهَا وَ السَّلَامُ
By Allah-azwj! I shall shoot at you with such a shooting star, neither will the water extinguish it nor will the wind will shake it. When it falls, it will puncture, and when it punctures it will make a hole, and when it makes a hole, there will be a cavity, and when there is a cavity, it will inflame. So, do not be deceived by the armies and prepare for the war for I will meet you-asws with armies, not said for you-asws with it (before). And the greetings’.
فَلَمَّا وَصَلَ الْكِتَابُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَكَّهُ وَ قَرَأَهُ وَ دَعَا بِدَوَاةٍ وَ قِرْطَاسٍ وَ كَتَبَ إِلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ وَ ابْنِ عَبْدِهِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَخِي رَسُولِ اللَّهِ وَ ابْنِ عَمِّهِ وَ وَصِيِّهِ وَ مُغَسِّلِهِ وَ مُكَفِّنِهِ وَ قَاضِي دَيْنِهِ وَ زَوْجِ ابْنَتِهِ الْبَتُولِ وَ أَبِي سِبْطَيْهِ الْحَسَنِ وَ الْحُسَيْنِ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ
When the letter arrived to Amir Al-Momineen-asws, he-asws opened it and read it, and called for ink and paper, and wrote in it: ‘In the Name of Allah-azwj the Beneficent, the Merciful. From a servant of Allah-azwj, and son of His-azwj servant, Ali-asws Bin Abu Talib-asws, brother-asws of Rasool-Allah-saww, and son-asws of his-saww uncle-as, and his-saww successor-asws, and his-saww washer, and his-asws enshrouder, and fulfiller of his-saww debts, and husband of his-saww daughter-asws the chaste, and father of his-saww two grandsons-asws Al-Hassan-asws and Al-Husayn-asws, to Muawiya Bin Abu Sufyan.
أَمَّا بَعْدُ فَإِنِّي أَفْنَيْتُ قَوْمَكَ يَوْمَ بَدْرٍ وَ قَتَلْتُ عَمَّكَ وَ خَالَكَ وَ جَدَّكَ وَ السَّيْفُ الَّذِي قَتَلْتُهُمْ بِهِ مَعِي يَحْمِلُهُ سَاعِدِي بِثَبَاتٍ مِنْ صَدْرِي وَ قُوَّةٍ مِنْ بَدَنِي وَ نُصْرَةٍ مِنْ رَبِّي كَمَا جَعَلَهُ النَّبِيُّ ص فِي كَفِّي
As for after, I-asws annihilated your people on the day of Badr, and killed your paternal uncle, and your maternal uncle, and your grandfather, and the sword which I-asws had killed them with is with me-asws. My-asws forearm is carrying it along with steadfastness from my-asws chest, and strength of my-asws body, and Help from my-asws Lord-azwj, just as the Prophet-saww had made it to be in my-asws palm.
فَوَ اللَّهِ مَا اخْتَرْتُ عَلَى اللَّهِ رَبّاً وَ لَا عَلَى الْإِسْلَامِ دِيناً وَ لَا عَلَى مُحَمَّدٍ نَبِيّاً وَ لَا عَلَى السَّيْفِ بَدَلًا
By Allah-azwj! I-asws have not chosen any lord over Allah-azwj, nor any religion over Al-Islam, nor any prophet over Muhammad-saww, nor any replacement upon the sword.
فَبَالِغْ مِنْ رَأْيِكَ فَاجْتَهِدْ وَ لَا تَقْصُرْ فَقَدِ اسْتَحْوَذَ عَلَيْكَ الشَّيْطَانُ وَ اسْتَفَزَّكَ الْجَهْلُ وَ الطُّغْيَانُ وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى وَ خَشِيَ عَوَاقِبَ الرَّدَى
So, be serious from your view and struggle, and do not fall short for the Satan-la has engaged upon you, and the ignorance and the tyranny are provoking you, And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227], and fear the bad consequences’.
ثُمَّ طَوَى الْكِتَابَ وَ خَتَمَهُ وَ دَعَا رَجُلًا مِنْ أَصْحَابِهِ يُقَالُ لَهُ الطِّرِمَّاحُ بْنُ عَدِيِّ بْنِ حَاتِمٍ الطَّائِيُّ وَ كَانَ رَجُلًا جَسِيماً طَوِيلًا أَدِيباً لَبِيباً فَصِيحاً لَسِناً مُتَكَلِّماً لَا يَكِلُّ لِسَانُهُ وَ لَا يَعْيَا عَنِ الْجَوَابِ فَعَمَّمَهُ بِعِمَامَتِهِ وَ دَعَا لَهُ بِجَمَلٍ بَازِلٍ وَثِيقٍ فَائِقٍ أَحْمَرَ فَسَوَّى رَاحِلَتَهُ وَ وَجَّهَهُ إِلَى دِمَشْقَ
Then he-asws folded the letter and sealed it, and he-asws called a man from his-asws companions called Al-Tirmah Bin Aday Bin Hatim Al-Taie, and he was a heavily-bodied man, tall, a scholar, understanding, eloquent of tongue, a speaker. He never tired of his tongue nor could he be faulted from the answer. He turbaned with his turban and called for a camel of his, old, solid, super, red. He evened out his luggage and diverted it to Damascus.
فَقَالَ لَهُ يَا طِرِمَّاحُ انْطَلِقْ بِكِتَابِي هَذَا إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ وَ خُذِ الْجَوَابَ فَأَخَذَ الطِّرِمَّاحُ الْكِتَابَ وَ كَوَّرَ بِعِمَامَتِهِ وَ رَكِبَ مَطِيَّتَهُ وَ انْطَلَقَ حَتَّى دَخَلَ دِمَشْقَ فَسَأَلَ عَنْ دَارِ الْإِمَارَةِ فَلَمَّا وَصَلَ إِلَى الْبَابِ قَالَ لَهُ الْحُجَّابُ مَنْ بُغْيَتُكَ قَالَ أُرِيدُ أَصْحَابَ الْأَمِيرِ أَوَّلًا ثُمَّ الْأَمِيرَ ثَانِياً
He-asws said to him: ‘O Tirmah! Go with this letter of mine to Muawiya Bin Abu Sufyan and take the answer’. Al-Tirmah took the letter and rounded his turban and rode his ride and went with it until he entered Damascus. He asked about the government building. When he arrived to the door, the guards said to him, ‘Who are you seeking?’ He said, ‘I want the companions of the ruler first, then the ruler secondly’.
فَقَالُوا لَهُ مَنْ تُرِيدُ مِنْهُمْ قَالَ أُرِيدُ جَعْشَماً وَ جَرْوَلًا وَ مُجَاشِعاً وَ بَاقِعاً وَ كَانَ أَرَادَ أَبَا الْأَعْوَرِ السُّلَمِيَّ وَ أَبَا هُرَيْرَةَ الدَّوْسِيَّ وَ عَمْرَو بْنَ الْعَاصِ وَ مَرْوَانَ بْنَ الْحَكَمِ فَقَالُوا هُمْ بِبَابِ الْخَضْرَاءِ يَتَنَزَّهُونَ فِي بُسْتَانٍ
They said to him, ‘Whom do you want from them?’ He said, ‘I want Ja’sam, and Jarwal, and Mujashie, and Baqie’, and he had wanted Abu Al-Awr Al-Sulamy, and Abu Hureyra Al-Dowsy, and Amro Bin Al-Aas, and Marwan Bin Al-Hakam. They said, ‘They are at the green door picnicking in the orchard’.
فَانْطَلَقَ وَ سَارَ حَتَّى أَشْرَفَ عَلَى ذَلِكَ الْمَوْضِعِ فَإِذَا قَوْمٌ بِبَابِهِ فَقَالُوا جَاءَنَا أَعْرَابِيٌّ بَدَوِيٌّ دُوَيْنٌ إِلَى السَّمَاءِ تَعَالَوْا نَسْتَهْزِئُ بِهِ فَلَمَّا وَقَفَ عَلَيْهِمْ قَالُوا يَا أَعْرَابِيُّ هَلْ عِنْدَكَ مِنَ السَّمَاءِ خَبَرٌ فَقَالَ بَلَى اللَّهُ تَعَالَى فِي السَّمَاءِ وَ مَلَكُ الْمَوْتِ فِي الْهَوَاءِ وَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ فِي الْقَفَاءِ فَاسْتَعِدُّوا لِمَا يَنْزِلُ عَلَيْكُمْ مِنَ الْبَلَاءِ يَا أَهْلَ الشَّقَاوَةِ وَ الشَّقَاءِ
He went and travelled until he overlooked upon that place, and there was a group by its door. They said, ‘A Bedouin has come to us, illiterate, looking at the sky. Come, we shall mock him’. When he paused at them, they said, ‘O Bedouin! Is there any news with you from the sky?’ He said, ‘Yes, Allah-azwj the Exalted is in the sky, and the Angel of death is in the air, and Amir Al-Momineen Ali-asws Bin Abu Talib-asws is in the sandy plains, so be prepared for what calamity will befall upon you all, of people of chaos and misery’.
قَالُوا مِنْ أَيْنَ أَقْبَلْتَ قَالَ مِنْ عِنْدَ حُرٍّ تَقِيٍّ نَقِيٍّ زَكِيٍّ مُؤْمِنٍ رَضِيٍّ مَرْضِيٍّ فَقَالُوا وَ أَيَّ شَيْءٍ تُرِيدُ فَقَالَ أُرِيدُ هَذَا الدَّعِيَّ الرَّدِيَّ الْمُنَافِقَ الْمُرْدِيَ الَّذِي تَزْعُمُونَ أَنَّهُ أَمِيرُكُمْ فَعَلِمُوا أَنَّهُ رَسُولُ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع إِلَى مُعَاوِيَةَ فَقَالُوا هُوَ فِي هَذَا الْوَقْتِ مَشْغُولٌ
They said, ‘Where are you coming from?’ He said, ‘From the presence of a free, clean, pure, Momin, pleasing, pleased’. They said, ‘And which thing do you want?’ He said, ‘I want this wicked cuckold, the hypocrite, the vile whom you are claiming he is your commander, so know that I am a messenger of Amir Al-Momineen Ali-asws, to Muawiya’. They said, ‘He is busy at this time’.
قَالَ بِمَا ذَا بِوَعْدٍ أَوْ وَعِيدٍ قَالُوا لَا وَ لَكِنَّهُ يُشَاوِرُ أَصْحَابَهُ فِيمَا يُلْقِيهِ غَداً قَالَ فَسُحْقاً لَهُ وَ بُعْداً
He said, ‘With what is that, a promise or threat?’ They said, ‘No, but he is consulting his companions in what he would be facing tomorrow’. He said, ‘Damnation be for him and remoteness’.
فَكَتَبُوا إِلَى مُعَاوِيَةَ بِخَبَرِهِ أَمَّا بَعْدُ فَقَدْ وَرَدَ مِنْ عِنْدِ عَلِيِّ بْنِ أَبِي طَالِبٍ رَجُلٌ أَعْرَابِيٌّ بَدَوِيٌّ فَصِيحٌ لَسِنٌ طَلِقٌ ذَلِقٌ يَتَكَلَّمُ فَلَا يَكِلُّ وَ يُطِيلُ فَلَا يَمَلُّ فَأَعِدَّ لِكَلَامِهِ جَوَاباً بَالِغاً وَ لَا تَكُنْ عَنْهُ غَافِلًا وَ لَا سَاهِياً وَ السَّلَامُ
They wrote to Muawiya with his news, ‘As for after, a man has arrived from the presence of Ali-asws Bin Abu Talib-asws, a Bedouin. He is eloquent of tongue, free, sharp. He speaks and does not get tired, and he prolongs, so you will not tire him. So, prepare an answer to his talk, decisive, and do not become heedless from him, nor inattentive. And the greetings’.
فَلَمَّا عَلِمَ الطِّرِمَّاحُ بِذَلِكَ أَنَاخَ رَاحِلَتَهُ وَ نَزَلَ عَنْهَا وَ عَقَلَهَا وَ جَلَسَ مَعَ الْقَوْمِ الَّذِينَ يَتَحَدَّثُونَ فَلَمَّا بَلَغَ الْخَبَرُ إِلَى مُعَاوِيَةَ أَمَرَ ابْنَهُ يَزِيدَ أَنْ يَخْرُجَ وَ يَضْرِبَ الْمَصَافَّ عَلَى بَابِ دَارِهِ فَخَرَجَ يَزِيدُ وَ كَانَ عَلَى وَجْهِهِ أَثَرُ ضَرْبَةٍ فَإِذَا تَكَلَّمَ كَانَ جَهِيرَ الصَّوْتِ فَأَمَرَ بِضَرْبِ الْمَصَافِّ
When Al-Tirmah came to know with that, he knelt his ride and descended from it, and tied it and sat with the group, the ones who were discussing. When the news came to Muawiya, he instructed his son-la Yazeed-la to go out and set up a row of chairs at the door of his house. Yazeed-la went out, and upon his-la face was the impact of a strike. Whenever he-la spoke, he-la was of a loud voice. He ordered for the row of chairs to be set up.
فَفَعَلُوا ذَلِكَ وَ قَالُوا لِلطِّرِمَّاحِ هَلْ لَكَ أَنْ تَدْخُلَ عَلَى بَابِ أَمِيرِ الْمُؤْمِنِينَ فَقَالَ لِهَذَا جِئْتُ وَ بِهِ أُمِرْتُ فَقَامَ إِلَيْهِ وَ مَشَى فَلَمَّا رَأَى أَصْحَابَ الْمَصَافِّ وَ عَلَيْهِمْ ثِيَابٌ سُودٌ فَقَالَ مَنْ هَؤُلَاءِ الْقَوْمُ كَأَنَّهُمْ زَبَانِيَةٌ لِمَالِكٍ عَلَى ضِيقِ الْمَسَالِكِ
They did that and said to Al-Tirmah, ‘Is it okay for you to enter the door of commander of the faithful?’ He said, ‘This is what I have come for, and have been ordered with’. He arose to it and walked. When he saw the companions of the chairs and upon them were black clothes, he said, ‘Who are these people. It is as if they are Zabaniya (Angels of Hell) for the king upon a narrow street’.
فَلَمَّا دَنَا مِنْ يَزِيدَ نَظَرَ إِلَيْهِ فَقَالَ مَنْ هَذَا الْمَيْشُومُ بْنُ الْمَيْشُومِ الْوَاسِعُ الْحُلْقُومِ الْمَضْرُوبُ عَلَى الْخُرْطُومِ فَقَالُوا مَهْ يَا أَعْرَابِيُّ ابْنُ الْمَلِكِ يَزِيدُ فَقَالَ وَ مَنْ يَزِيدُ لَا زَادَ اللَّهُ مُزَادَهُ وَ لَا بَلَغَهُ مُرَادَهُ وَ مَنْ أَبُوهُ كَانَا قُدُماً غَائِصَيْنِ فِي بَحْرِ الْجَلَافَةِ وَ الْيَوْمَ اسْتَوَيَا عَلَى سَرِيرِ الْخِلَافَةِ
When he was close from Yazeed-la, he said, ‘Who is this inauspicious son of the inauspicious, the wide of throat, they struck upon the nose?’ They said, ‘Shh, O Bedouin! He-la is the son-la of the king, Yazeed-la’. He said, ‘And who is Yazeed-la, may Allah-azwj not Increase his-la provision, nor Let him-la reach his-la aim. And who is his-la father. They were both for long diving into the rough sea, and today they are both sitting upon the throne of caliphate’.
فَسَمِعَ يَزِيدُ ذَلِكَ وَ اسْتَشَاطَ وَ هَمَّ بِقَتْلِهِ غَضَباً ثُمَّ كَرِهَ أَنْ يُحْدِثَ دُونَ إِذْنِ أَبِيهِ فَلَمْ يَقْتُلْهُ خَوْفاً مِنْهُ وَ كَظَمَ غَيْظَهُ وَ خَبَّأَ نَارَهُ وَ سَلَّمَ عَلَيْهِ فَقَالَ يَا أَعْرَابِيُّ إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَقْرَأُ عَلَيْكَ السَّلَامَ فَقَالَ سَلَامُهُ مَعِي مِنَ الْكُوفَةِ
Yazeed-la heard that and fumed, and thought of killing him out of anger. Then he-la disliked to do anything new without the permission of his-la father out of fear from him, and he-la swallowed his-la anger, and concealed his-la fire and greeted unto him. He-la said, ‘O Bedouin! Commander of the faithful conveys the greetings to you’. He said, ‘His-asws greeting is with me from Al-Kufa’.
فَقَالَ يَزِيدُ سَلْنِي عَمَّا شِئْتَ فَقَدْ أَمَرَنِي أَمِيرُ الْمُؤْمِنِينَ بِقَضَاءِ حَاجَتِكَ فَقَالَ حَاجَتِي إِلَيْهِ أَنْ يَقُومَ مِنْ مَقَامِهِ حَتَّى يَجْلِسَ مَنْ هُوَ أَوْلَى مِنْهُ بِهَذَا الْأَمْرِ
Yazeed-la said, ‘Ask me-la, for commander of the faithful has instructed me with fulfilling your needs’. He said, ‘My need to him is that he should stand up from his place until he sits (in it) one who is foremost than him with this command’.
قَالَ فَمَا ذَا تُرِيدُ آنِفاً قَالَ الدُّخُولَ عَلَيْهِ فَأَمَرَ بِرَفْعِ الْحِجَابِ وَ أَدْخَلَهُ إِلَى مُعَاوِيَةَ وَ صَوَاحِبِهِ فَلَمَّا دَخَلَ الطِّرِمَّاحُ وَ هُوَ مُتَنَعِّلٌ قَالُوا لَهُ اخْلَعْ نَعْلَيْكَ فَالْتَفَتَ يَمِيناً وَ شِمَالًا ثُمَّ قَالَ هَذَا رَبُّ الْوَادِ الْمُقَدَّسِ فَأَخْلَعَ نَعْلَيَّ
He-la said, ‘What is that you want at the moment’. He said, ‘The entry to see him’. He-la ordered with raising the guards and entered him to see Muawiya and his companions. When Al-Tirmah entered, and he was dragging his feet, they said to him, ‘Remove your slippers’. He turned to the right and left, then said, ‘This is a lord of the Holy Valley so I have to take off my slippers?’
فَنَظَرَ فَإِذَا هُوَ مُعَاوِيَةُ قَاعِدٌ عَلَى السَّرِيرِ مَعَ قَوَاعِدِهِ وَ خَاصَّتِهِ وَ مَثُلَ بَيْنَ يَدَيْهِ خَدَمُهُ فَقَالَ السَّلَامُ عَلَيْكَ أَيُّهَا الْمَلِكُ الْعَاصِي فَقَرُبَ إِلَيْهِ عَمْرُو بْنُ الْعَاصِ فَقَالَ وَيْحَكَ يَا أَعْرَابِيُّ مَا مَنَعَكَ أَنْ تَدْعُوَهُ بِأَمِيرِ الْمُؤْمِنِينَ
He looked around and there was Muawiya seated upon the throne with its essential ones and his special ones, and his servants were displayed in front of him. He said, ‘The greetings be unto you, O you king, the disobedient’. Amro Bin Al-Aas went near him and said, ‘Woe be unto you, O Bedouin! What prevents you from calling him ‘Amir Al-Momineen’?’
فَقَالَ الْأَعْرَابِيُّ ثَكِلَتْكَ أُمُّكَ يَا أَحْمَقُ نَحْنُ الْمُؤْمِنُونَ فَمَنْ أَمَّرَهُ عَلَيْنَا بِالْخِلَافَةِ فَقَالَ مُعَاوِيَةُ مَا مَعَكَ يَا أَعْرَابِيُّ فَقَالَ كِتَابٌ مَخْتُومٌ مِنْ إِمَامٍ مَعْصُومٍ فَقَالَ نَاوِلْنِيهِ قَالَ أَكْرَهُ أَنْ أَطَأَ بِسَاطَكَ
The Bedouin said, ‘May your mother be bereft of you, O idiot! We are the Momineen, so who made him rule upon us with the caliphate?’ Muawiya said, ‘What is with you, O Bedouin?’ He said, ‘A sealed letter from an Infallible Imam-asws’. He said, ‘Give it’. He said, ‘I dislike to tread on your carpet’.
قَالَ نَاوِلْهُ وَزِيرِي هَذَا وَ أَشَارَ إِلَىعَمْرِو بْنِ الْعَاصِ فَقَالَ هَيْهَاتَ هَيْهَاتَ ظَلَمَ الْأَمِيرُ وَ خَانَ الْوَزِيرُ فَقَالَ نَاوِلْهُ وَلَدِي هَذَا وَ أَشَارَ إِلَى يَزِيدَ فَقَالَ مَا نَرْضَى بِإِبْلِيسَ فَكَيْفَ بِأَوْلَادهِ
He said, ‘Give it to this Vizier of mine’, and gestured towards Amro Bin Al-Aas. He said, ‘Far be it! Far be it! An unjust ruler and a treacherous Vizier’. He said, ‘Give it to this son-la of mine’, and gestured towards Yazeed-la. He said, ‘We are not pleased with Iblees-la, so how can we be with his-la children?’
فَقَالَ نَاوِلْهُ مَمْلُوكِي هَذَا وَ أَشَارَ إِلَى غُلَامٍ لَهُ قَائِمٍ عَلَى رَأْسِهِ فَقَالَ الْأَعْرَابِيُّ مَمْلُوكٌ اشْتَرَيْتَهُ مِنْ غَيْرِ حِلٍّ وَ تَسْتَعْمِلُهُ فِي غَيْرِ حَقٍّ قَالَ وَيْحَكَ يَا أَعْرَابِيُّ فَمَا الْحِيلَةُ وَ كَيْفَ نَأْخُذُ الْكِتَابَ
He said, ‘Give it to this slave of mine’, and gestured towards a slave of his standing by his head. The Bedouin said, ‘A slave you have bought from other than permissible (money), and you are using him in other than right’. He said, ‘Woe be unto you, O Bedouin! So, what is the means, and how can we take the letter?’
فَقَالَ الْأَعْرَابِيُّ أَنْ تَقُومَ مِنْ مَقَامِكَ وَ تَأْخُذَهُ بِيَدِكَ عَلَى غَيْرِ كُرْهٍ مِنْكَ فَإِنَّهُ كِتَابُ رَجُلٍ كَرِيمٍ وَ سَيِّدٍ عَلِيمٍ وَ حِبْرٍ حَلِيمٍ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ
The Bedouin said, ‘You should stand from your place and take it with your own hands upon without any abhorrence from you, for it is a letter of an honourable man, and a learned chief, and a spiritualist lenient with the Momineen, kind merciful’.
فَلَمَّا سَمِعَ مِنْهُ مُعَاوِيَةُ وَثَبَ مِنْ مَكَانِهِ وَ أَخَذَ مِنْهُ الْكِتَابَ بِغَضَبٍ وَ فَكَّهَ وَ قَرَأَهُ وَ وَضَعَهُ تَحْتَ رُكْبَتَيْهِ ثُمَّ قَالَ كَيْفَ خَلَّفْتَ أَبَا الْحَسَنِ وَ الْحُسَيْنِ قَالَ خَلَّفْتُهُ بِحَمْدِ اللَّهِ كَالْبَدْرِ الطَّالِعِ حَوَالَيْهِ أَصْحَابُهُ كَالنُّجُومِ الثَّوَاقِبِ اللَّوَامِعِ
When Muawiya heard it from him, he leapt from his place and took the letter from him with anger, and opened it and read it, and placed it under his knee, then said, ‘How have you left father-asws of Al-Hassan-asws and Al-Husayn-asws?’ He said, ‘I left him-asws, with the praise of Allah-azwj, like the ascendant moon with his-asws companions around him like the stars, shining, luminous.
إِذَا أَمَرَهُمْ بِأَمْرٍ ابْتَدَرُوا إِلَيْهِ وَ إِذَا نَهَاهُمْ عَنْ شَيْءٍ لَمْ يَتَجَاسَرُوا عَلَيْهِ وَ هُوَ مِنْ بَأْسِهِ يَا مُعَاوِيَةُ فِي تَجَلُّدِ بَطَلٍ شُجَاعٍ سَيِّدٍ سَمَيْدَعٍ إِنْ لَقِيَ جَيْشاً هَزَمَهُ وَ أَرْدَاهُ وَ إِنْ لَقِيَ قَرْناً سَلَبَهُ وَ أَفْنَاهُ وَ إِنْ لَقِيَ عَدُوّاً قَتَلَهُ وَ جَزَاهُ
Whenever he-asws instructs them with a matter, they rush to it, and whenever he-asws forbids them from anything, they are not audacious upon him-asws, and it is from his-asws prowess, O Muawiya, in the boldness he-asws is a champion, brave, chief caller. If he-asws meets an army, he-asws defeats it and returns it, and if he meets a pair, plunders it, and annihilates it, and if he-asws meets an enemy, kills him, and segments him’.
قَالَ مُعَاوِيَةُ كَيْفَ خَلَّفْتَ الْحَسَنَ وَ الْحُسَيْنَ قَالَ خَلَّفْتُهُمَا بِحَمْدِ اللَّهِ شَابَّيْنِ نَقِيَّيْنِ تَقِيَّيْنِ زَكِيَّيْنِ عَفِيفَيْنِ صَحِيحَيْنِ سَيِّدَيْنِ طَيِّبَيْنِ فَاضِلَيْنِ عَاقِلَيْنِ عَالِمَيْنِ مُصْلِحَيْنِ فِي الدُّنْيَا وَ الْآخِرَةِ فَسَكَتَ مُعَاوِيَةُ سَاعَةً فَقَالَ مَا أَفْصَحَكَ يَا أَعْرَابِيُّ
Muawiya said, ‘How have you left Al-Hassan-asws and Al-Husayn-asws as?’ He said, ‘I left them-asws, by the Praise of Allah-azwj, as two youths, clean, pure, immaculate, chaste, healthy, chiefs, good, meritorious, rational, learned, reconciling in the world and the Hereafter’. Muawiya was silent for a while. He said, ‘What is your eloquence, O Bedouin?’
قَالَ لَوْ بَلَغْتَ بَابَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع لَوَجَدْتَ الْأُدَبَاءَ الْفُصَحَاءَ الْبُلَغَاءَ الْفُقَهَاءَ النُّجَبَاءَ الْأَتْقِيَاءَ الْأَصْفِيَاءَ وَ لَرَأَيْتَ رِجَالًا سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ حَتَّى إِذَا اسْتَعَرْتَ نَارَ الْوَغَى قَذَفُوا بِأَنْفُسِهِمْ فِي تِلْكَ الشُّعَلِ لَابِسِينَ الْقُلُوبَ عَلَى مَدَارِعِهِمْ
He said, ‘If you could reach the door of Amir Al-Momineen Ali-asws Bin Abu Talib-asws, you would find the educators, the eloquent, the deliverers, the jurists, the captains, the pious, the elites, and you would see men Their marks are in their faces from the effects of the Sajdahs [48:29], until when the fire of war was ignited, they threw themselves into that flame, wearing their hearts on top of their armour.
قَائِمِينَ لَيْلَهُمْ صَائِمِينَ نَهَارَهُمْ لَا تَأْخُذُهُمْ فِي اللَّهِ وَ لَا فِي وَلِيِّ اللَّهِ عَلِيٍّ لَوْمَةُ لَائِمٍ فَإِذَا أَنْتَ يَا مُعَاوِيَةُ رَأَيْتَهُمْ عَلَى هَذِهِ الْحَالِ غَرِقْتَ فِي بَحْرٍ عَمِيقٍ لَا تَنْجُو مِنْ لُجَّتِهِ
They are standing in their nights (for Salat), Fasting their days, neither taking any blame from any accuser regarding Allah-azwj nor a guardian-asws of Allah-azwj. O Muawiya! When you see them to be upon this state, would drown in a deep ocean, not been saves from its waves’.
فَقَالَ عَمْرُو بْنُ الْعَاصِ لِمُعَاوِيَةَ سِرّاً هَذَا رَجُلٌ أَعْرَابِيٌّ بَدَوِيٌّ لَوْ أَرْضَيْتَهُ بِالْمَالِ لَتَكَلَّمَ فِيكَ بِخَيْرٍ فَقَالَ مُعَاوِيَةُ يَا أَعْرَابِيُّ مَا تَقُولُ فِي الْجَائِزَةِ أَ تَأْخُذُهَا مِنِّي أَمْ لَا قَالَ بَلْ آخُذُهَا فَوَ اللَّهِ أَنَا أُرِيدُ اسْتِقْبَاضَ رُوحِكَ مِنْ جَسَدِكَ فَكَيْفَ بِاسْتِقْبَاضِ مَالِكَ مِنْ خِزَانَتِكَ
Amro Bin Al-Aas said to Muawiya, ‘Please this Bedouin man. If you were to please him with the wealth, he would speak regarding you with good’. Muawiya said, ‘O Bedouin! What are you saying regarding the award? Will you take it from me or not?’ He said, ‘But, I shall take it. By Allah-azwj! I want to capture your soul from your body, so how would I not capture your wealth from your treasury?’
فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ ثُمَّ قَالَ أَ تُحِبُّ أَنْ أَزِيدَكَ قَالَ زِدْ فَإِنَّكَ لَا تُعْطِيهِ مِنْ مَالِ أَبِيكَ وَ إِنَّ اللَّهَ تَعَالَى وَلِيُّ مَنْ يَزِيدُ قَالَ أَعْطُوهُ عِشْرِينَ أَلْفاً قَالَ الطِّرِمَّاحُ اجْعَلْهَا وَتْراً فَإِنَّ اللَّهَ تَعَالَى هُوَ الْوَتْرُ وَ يُحِبُّ الْوَتْرَ قَالَ أَعْطُوهُ ثَلَاثِينَ أَلْفاً
He ordered for ten thousand Dirhams for him. Then he said, ‘Would you like me to increase for you?’ He said, ‘Increase, for you are not giving it from the wealth of your father, and Allah-azwj the Exalted is a Guardian of the one who increases’. He said, ‘Give him twenty!’ Al Tirmah said, ‘I shall make it a single, for Allah-azwj the Exalted, He-azwj is the Individual, and Loves the individual’. He said, ‘Give him thirty thousand!’
فَمَدَّ الطِّرِمَّاحُ بَصَرَهُ إِلَى إِيرَادِهِ فَأَبْطَأَ عَلَيْهِ سَاعَةً فَقَالَ يَا مَلِكُ تَسْتَهْزِئُ بِي عَلَى فِرَاشِكَ فَقَالَ لِمَا ذَا يَا أَعْرَابِيُّ قَالَ إِنَّكَ أَمَرْتَ لِي بِجَائِزَةٍ لَا أَرَاهَا وَ لَا تَرَاهَا فَإِنَّهَا بِمَنْزِلَةِ الرِّيحِ الَّتِي تَهُبُّ مِنْ قُلَلِ الْجِبَالِ
Al-Tirmah deliberated his insight to his intention, and delayed to him for a while. He said, ‘O king! Are you mocking with me upon your throne?’ He said, ‘What is that for, O Bedouin?’ He said, ‘You ordered with the award for me, neither have I seen it nor have you seen it, so it is at the status of the wind which blows from the mountain’.
فَأُحْضِرَ الْمَالُ وَ وُضِعَ بَيْنَ يَدَيِ الطِّرِمَّاحِ فَلَمَّا قَبَضَ الْمَالَ سَكَتَ وَ لَمْ يَتَكَلَّمْ بِشَيْءٍ فَقَالَ عَمْرُو بْنُ الْعَاصِ يَا أَعْرَابِيُّ كَيْفَ تَرَى جَائِزَةَ أَمِيرِ الْمُؤْمِنِينَ فَقَالَ الْأَعْرَابِيُّ هَذَا مَالُ الْمُسْلِمِينَ مِنْ خِزَانَةِ رَبِّ الْعَالَمِينَ أَخَذَهُ عَبْدٌ مِنْ عِبَادِ اللَّهِ الصَّالِحِينَ
The wealth was presented and placed in front of Al-Tirmah. When he took possession of the wealth, he was silent and did not speak with anything. Amro Bin Al-Aas said, ‘O Bedouin! How do you view the award of commander of the faithful?’ The Bedouin said, ‘This is wealth of the Muslims from the treasury of Lord-azwj of the worlds. A servant from righteous servants of Allah-azwj has taken it’.
فَالْتَفَتَ مُعَاوِيَةُ إِلَى كَاتِبِهِ وَ قَالَ اكْتُبْ جَوَابَهُ فَوَ اللَّهِ لَقَدْ أَظْلَمَتِ الدُّنْيَا عَلَيَّ وَ مَا لِي طَاقَةٌ فَأَخَذَ الْكَاتِبُ الْقِرْطَاسَ فَكَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ وَ ابْنِ عَبْدِهِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ أَمَّا بَعْدُ فَإِنِّي أُوَجِّهُ إِلَيْكَ جُنْداً مِنْ جُنُودِ الشَّامِ مُقَدِّمَتُهُ بِالْكُوفَةِ وَ سَاقَتُهُ بِسَاحِلِ الْبَحْرِ
Muawiya turned to his scribe and said, ‘Write its answer, for by Allah-azwj, the world has been darkened upon me, and there is no strength for me’. The scribe took the paper and wrote, ‘In the Name of Allah-azwj the Beneficent, the Merciful. From a servant of Allah-azwj and son of His-azwj servant Muawiya Bin Abu Sufyan, to Ali-asws Bin Abu Talib-asws. As for after, I am diverting to you-asws an army from the armies of Syria. Its vanguard is at Al-Kufa, and its rear-guard is at the cost of the sea.
وَ لَأَرْمِيَنَّكَ بِأَلْفِ حِمْلٍ مِنْ خَرْدَلٍ تَحْتَ كُلِّ خَرْدَلٍ أَلْفُ مُقَاتِلٍ فَإِنْ أَطْفَأْتَ نَارَ الْفِتْنَةِ وَ سَلَّمْتَ إِلَيْنَا قَتَلَةَ عُثْمَانَ وَ إِلَّا فَلَا تَقُلْ غَالَ ابْنُ أَبِي سُفْيَانَ وَ لَا يَغُرَّنَّكَ شَجَاعَةُ أَهْلِ الْعِرَاقِ وَ اتِّفَاقُهُمْ فَإِنَّ اتِّفَاقَهُمْ نِفَاقٌ فَمَثَلُهُمْ كَمَثَلِ الْحِمَارِ النَّاهِقِ يَمِيلُونَ مَعَ كُلِّ نَاعِقٍ وَ السَّلَامُ
And I shall cast you-asws down with a thousand loads of mustard, beneath each mustard would be a thousand fighter. So, either you-asws extinguish the fire of Fitna and submit to us the killers of Usman or else do not say that the son of Abu Sufyan exaggerated, nor let you-asws bravery of the people of Al-Iraq deceive you, nor their harmony, for their harmony is hypocrisy. Their example is like an example of the braying donkey swaying with every croaker (caller). And the greetings’’.
فَلَمَّا نَظَرَ الطِّرِمَّاحُ إِلَى مَا يَخْرُجُ تَحْتَ قَلَمِهِ قَالَ سُبْحَانَ اللَّهِ لَا أَدْرِي أَيُّكُمَا أَكْذَبُ أَنْتَ بِادِّعَائِكَ أَمْ كَاتِبُكَ فِيمَا كَتَبَ لَوِ اجْتَمَعَ أَهْلُ الشَّرْقِ وَ الْغَرْبِ مِنَ الْجِنِّ وَ الْإِنْسِ لَمْ يَقْدِرُوا بِهِ عَلَى ذَلِكَ
When Al-Tirmah looked at what had emerged beneath his pen, he said, ‘Glory be to Allah-azwj! I don’t know which of you is more a liar, you with your claim or your scribe in what he has written. If the people of the east and the west, from the Jinn and the humans, were to gather, they would not be able upon that’.
فَنَظَرَ مُعَاوِيَةُ فَقَالَ وَ اللَّهِ لَقَدْ كَتَبَ مِنْ غَيْرِ أَمْرِي فَقَالَ إِنْ كُنْتَ لَمْ تَأْمُرْهُ فَقَدِ اسْتَضْعَفَكَ وَ إِنْ كُنْتَ أَمَرْتَهُ فَقَدِ اسْتَفْضَحَكَ أَوْ قَالَ إِنْ كَتَبَ مِنْ تِلْقَاءِ نَفْسِهِ فَقَدْ خَانَكَ وَ إِنْ أَمَرْتَهُ بِذَلِكَ فَأَنْتُمَا خَائِنَانِ كَاذِبَانِ فِي الدُّنْيَا وَ الْآخِرَةِ
Muawiya looked and said, ‘By Allah-azwj! He has written from other than my instructions!’ He said, ‘If you did not instruct it, so he has weakened you, and if had instructed him, he has exposed you’. Or he said, ‘If he has written from himself, so he has betrayed you, and if you had instructed him with that, then you are both treacherous, liars in the world and the Hereafter’.
ثُمَّ قَالَ الطِّرِمَّاحُ يَا مُعَاوِيَةُ أَظُنُّكَ تُهَدِّدُ الْبَطَّ بِالشَّطِّ فَدَعِ الْوَعِيدَ فَمَا وَعِيدُكَ ضَائِرٌ أَ طَنِينُ أَجْنِحَةِ الذُّبَابِ يَضِيرُ وَ اللَّهِ إِنَّ لِأَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع لَدِيكاً عَلِيَّ الصَّوْتِ عَظِيمَ الْمِنْقَارِ يَلْتَقِطُ الْجَيْشَ بِخَيْشُومِهِ وَ يَصْرِفُهُ إِلَى قَانِصَتِهِ وَ يَحُطُّهُ إِلَى حَوْصَلَتِهِ
The Al-Tirmah said, ‘O Muawiya! Are you thinking of threatening the ducks in the pond? Leave your threats, for your threat is not harmful. Can the buzzing of wings of the fly do any harm? By Allah-azwj! For Amir Al-Momineen Ali-asws Bin Abu Talib-asws there is a rooster upon the mighty sound of the beaks, picking upon the army with its gill and turning it away to its gizzard and it lands it its throat’.
فَقَالَ مُعَاوِيَةُ وَ اللَّهِ كَذَلِكَ هُوَ مَالِكُ بْنُ [الْحَارِثِ] الْأَشْتَرُ النَّخَعِيُّ ثُمَّ قَالَ ارْجِعْ بِسَلَامٍ مِنِّي وَ فِي رِوَايَةٍ أُخْرَى خُذِ الْمَالَ وَ الْكِتَابَ وَ انْصَرِفْ فَجَزَاكَ اللَّهُ عَنْ صَاحِبِكَ خَيْراً فَأَخَذَ الطِّرِمَّاحُ الْكِتَابَ وَ حَمَلَ الْمَالَ وَ خَرَجَ مِنْ عِنْدِهِ وَ رَكِبَ مَطِيَّتَهُ وَ سَارَ
Muawiya said, ‘By Allah-azwj! Like that is Malik Bin Al-Haris Bin Al-Ashtar Al-Nakhaie’. Then he said, ‘Return with safety from me’. And in another report, ‘Take the wealth and the letter and leave! May Allah-azwj Recompense you goodly on behalf of your master-asws’. Al-Tirmah took the letter, and carried the wealth, and went out from his presence, and rode his animal and travelled.
ثُمَّ الْتَفَتَ مُعَاوِيَةُ إِلَى أَصْحَابِهِ فَقَالَ لَوْ أَعْطَيْتُ جَمِيعَ مَا أَمْلِكُ لِرَجُلٍ مِنْكُمْ لَمْ يُؤَدِّ عَنِّي عُشْرَ عَشِيرِ مَا أَدَّى هَذَا الْأَعْرَابِيُّ عَنْ صَاحِبِهِ فَقَالَ عَمْرُو بْنُ الْعَاصِ لَوْ أَنَّ لَكَ قَرَابَةً كَقَرَابَةِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ كَانَ مَعَكَ الْحَقُّ كَمَا هُوَ مَعَهُ لَأَدَّيْنَا عَنْكَ أَفْضَلَ مِنْ ذَلِكَ أَضْعَافاً مُضَاعَفَةً
Then Muawiya turned to his companions and said, ‘Even if I were to give the entirety of what I own to a man from you, he would not deliver from me tenth of a tenth of what this Bedouin has delivered about his master-asws’. Amro Bin Al-Aas said, ‘If there was kinship for you like the kinship of Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and the truth (right) was with you just and it is with him-asws, we would deliver from you better than that, double, multiple’.
فَقَالَ مُعَاوِيَةُ فَضَّ اللَّهُ فَاكَ وَ قَطَعَ شَفَتَيْكَ وَ اللَّهِ لَكَلَامُكَ عَلَيَّ أَشَدُّ مِنْ كَلَامِ الْأَعْرَابِيِّ وَ لَقَدْ ضَاقَتْ عَلَيَّ الدُّنْيَا بِحَذَافِيرِهَا.
Muawiya said, ‘May Allah-azwj Break your mouth and Cut your lips! By Allah-azwj! You talk is severer upon me than the talk of the Bedouin, and the world is straitened upon me in its entirety’’.[141]
552 – أَقُولُ نُقِلَ مِنْ خَطِّ الشَّهِيدِ قُدِّسَ سِرُّهُ أَنَّهُ قَالَ: قَالَ مُعَاوِيَةُ لِأَبِي الْمُرَقِّعِ الْهَمْدَانِيِّ اشْتِمْ عَلِيّاً قَالَ بَلْ أَشْتِمُ شَاتِمَهُ وَ ظَالِمَهُ قَالَ أَ هُوَ مَوْلَاكَ قَالَ وَ مَوْلَاكَ إِنْ كُنْتَ مِنَ الْمُسْلِمِينَ قَالَ فَادْعُ عَلَيْهِ قَالَ بَلْ أَدْعُو عَلَى مَنْ هُوَ دُونَهُ
I (Majlisi) am saying, ‘It is copied from the handwriting of the martyr, he said,
‘Muawiya said to Abu Al-Muraqie Al-Hamdany, ‘Revile Ali-asws!’ He said, ‘But I revile one who reviles him-asws and oppresses him-asws’. He said, ‘Is he-asws your master-asws?’ He said, ‘And your master-asws, if you were from the Muslims’. He said, ‘Then supplicated against him-asws’. He said, ‘But I supplicate against the one who is below him-asws’.
قَالَ مَا تَقُولُ فِي قَاتِلِهِ قَالَ هُوَ فِي النَّارِ مَعَ مَنْ سَرَّهُ ذَلِكَ قَالَ مَنْ قَوْمُكَ قَالَ الزُّرْقُ مِنْ هَمْدَانَ الَّذِينَ أَسْحَبُوكَ يَوْمَ صِفِّينَ.
He said, ‘What are you saying regarding one who kills him-asws’. He said, ‘He would be in the Fire along with the one who is happy with that’. He said, ‘Who are your people’. He said, ‘Al-Zurq from Hamdan, those who engaged you on the day of Siffeen’’.[142]
552 – وَ مِنْ خَطِّهِ أَيْضاً قَالَ رَوَى أَبُو عُمَرَ الزَّاهِدُ فِي كِتَابِ فَائِتِ الْجَمْهَرَةِ أَنَّ رَجُلًا سَأَلَ مُعَاوِيَةَ يَوْمَ صِفِّينَ عَنْ مَسْأَلَةٍ فَقَالَ لَهُ سَلْ عَلِيّاً فَإِنَّهُ أَعْلَمُ مِنِّي قَالَ فَقَالَ لَهُ الرَّجُلُ جَوَابُكَ أَحَبُّ إِلَيَّ مِنْ جَوَابِهِ
And from his handwriting as well, he said, ‘It is reported by Abu Umar Al Zahid in the book ‘Fa’it Al Jamhour’,
‘A man asked Muawiya on the day of Siffeen about an issue. He said to him, ‘Ask Ali-asws, for he-asws is more learned than me’. The man said to him, ‘You answer is more beloved to me than his-asws answer’.
فَقَالَ لَهُ لَقَدْ كَرِهْتَ رَجُلًا رَأَيْتُ رَسُولَ اللَّهِ ص يَغُرُّهُ بِالْعِلْمِ غَرّاً وَ لَقَدْ رَأَيْتُ عُمَرَ إِذَا أَشْكَلَ عَلَيْهِ الشَّيْءُ قَالَ أَ هَاهُنَا أَبُو الْحَسَنِ قُمْ لَا أَقَامَ اللَّهُ رِجْلَيْكَ وَ مَحَا اسْمَهُ مِنَ الدِّيوَانِ
He said to him, ‘I have disliked a man I saw Rasool-Allah-saww coating him-asws with the knowledge with a coating, and I had seen Umar, whenever the thing was doubtful upon him, he said, ‘Over there is Abu Al-Hassan-asws!’ Stand, may Allah-azwj not Let your legs to stand, and delete his-asws name from the register’.
قَالَ ابْنُ عَبَّاسٍ فَكُنْتُ جَالِساً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع فَجَاءَنَا الرَّجُلُ وَ قَدْ سَبَقَهُ خَبَرُهُ إِلَيْنَا فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ جِئْتُكَ مُسْتَأْمِناً فَقَالَ لَهُ أَنْتَ صَاحِبُ الْكَلَامِ أَنْتَ تُعَرِّفُ مُعَاوِيَةَ مَنْ أَنَا فَكَيْفَ رَأَيْتَ جَوَابَ الْمُنَافِقِ قُمْ لَا أَقَامَ اللَّهُ رِجْلَيْكَ فَبَقِيَ مُذَبْذَباً.
Ibn Abbas said, ‘I was seated in the presence of Amir Al-Momineen-asws, and the man came to us, and his news had already preceded to us. He said, ‘O Amir Al-Momineen-asws! I have come to you-asws trustworthy’. He-asws said to him: ‘You are master of the speech. You introduced to Muawiya who I-asws am, so how did you view the answer of a hypocrite, ‘Stand, May Allah-azwj not Let your legs to stand!’’ He remained wavering’’.[143]
باب 21 باب بدو قصة التحكيم و الحكمين و حكمهما بالجور رأي العين
CHAPTE 21 – BEGINNING THE STORY OF ARBITRATION, AND THE TWO JUDGMENTS, AND THEIR BOTH JUDGING WITH TYRANNY, SEEN BY THE EYES
553 – قَالَ ابْنُ أَبِي الْحَدِيدِ قَالَ نَصْرٌ رَوَى عُمَرُ بْنُ سَعْدٍ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنْ زِيَادِ بْنِ النَّضْرِ أَنَّ عَلِيّاً ع بَعَثَ أَرْبَعَمِائَةٍ عَلَيْهِمْ شُرَيْحُ بْنُ هَانِئٍ وَ مَعَهُ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ يُصَلِّي بِهِمْ وَ مَعَهُمْ أَبُو مُوسَى الْأَشْعَرِيُّ وَ بَعَثَ مُعَاوِيَةُ عَمْرَو بْنَ الْعَاصِ فِي أَرْبَعِمِائَةٍ ثُمَّ إِنَّهُمْ خَلَّوْا بَيْنَ الْحَكَمَيْنِ
Ibn Abi Al Hadeed – Nasr said, ‘It is reported by Umar Bin Sa’ad, from Mujalid, from Al Shaby, from Ziyad Bin Al Nazar,
‘Ali-asws send four hundred, upon them was Shureyh Bin Hany (as commander), and with him was Abdullah Bin Al-Abbas praying (leading) Salat with them, and with them was Abu Musa Al-Ashari; and Muawiya sent Amro Bin Al-Aas among four hundred. Then they vacated between the two judges.
فَكَانَ رَأْيُ عَبْدِ اللَّهِ بْنِ قَيْسٍ فِي عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ وَ كَانَ يَقُولُ وَ اللَّهِ إِنِ اسْتَطَعْتُ لَأُحْيِيَنَّ سُنَّةَ عُمَرَ-.
The view of Abdullah Bin Qays regarding Abdullah Bin Umar Bin Al-Khattab was, and he was saying, ‘By Allah-azwj! If I had been able, I would have revived the sunnah of Umar (have a consultation council of six)’’.[144]
قَالَ نَصْرٌ وَ فِي حَدِيثِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنِ الْجُرْجَانِيِّ قَالَ: لَمَّا أَرَادَ أَبُو مُوسَى الْمَسِيرَ قَامَ إِلَيْهِ شُرَيْحُ بْنُ هَانِئٍ فَأَخَذَ بِيَدِهِ وَ قَالَ يَا أَبَا مُوسَى إِنَّكَ قَدْ نُصِبْتَ لِأَمْرٍ عَظِيمٍ لَا يُجْبَرُ صَدْعُهُ وَ لَا يُسْتَقَالُ فِتْنَتُهُ وَ مَهْمَا تَقُلْ مِنْ شَيْءٍ عَلَيْكَ أَوْ لَكَ تُثْبِتْ حَقَّهُ وَ تَرَى صِحَّتَهُ وَ إِنْ كَانَ بَاطِلًا
Nasr said, ‘And in a Hadeeth of Muhammad Bin Ubeydullah, from Al Jurjany who said,
‘When Abu Musa intended the travel, Shureyh Bin Hany stood up to him, grabbed his hand said, ‘O Abu Musa! You have been nominated for a mighty matter, neither can it be forcibly blocked nor will its Fitna lessen, and from it you can say from something against you or for you, its truth would be established, and you would view its correctness, and even if was false.
وَ إِنَّهُ لَا بَقَاءَ لِأَهْلِ الْعِرَاقِ إِنْ مَلِكَهُمْ مُعَاوِيَةُ وَ لَا بَأْسَ عَلَى أَهْلِ الشَّامِ إِنْ مَلِكَهُمْ عَلِيٌّ وَ قَدْ كَانَتْ مِنْكَ تَثْبِيطَةٌ أَيَّامَ الْكُوفَةِ وَ الْجَمَلِ وَ إِنْ تُشَفِّعْهَا بِمِثْلِهَا يَكُنِ الظَّنُّ بِكَ يَقِيناً وَ الرَّجَاءُ مِنْكَ يَأْساً
And there will be no survival for the people of Al-Iraq if Muawiya were to be their king, nor will there be any problems upon the people of Syria if Ali-asws were to be their king; and there has been frustrations from you in the days of Al-Kufa, and the camel, and if you were to intercede with similar to it, the guess with you would be certainty, and the hope from you, despair’.
فَقَالَ أَبُو مُوسَى مَا يَنْبَغِي لِقَوْمٍ اتَّهَمُونِي أَنْ يُرْسِلُونِي لِأَدْفَعَ عَنْهُمْ بَاطِلًا أَوْ أَجُرَّ إِلَيْهِمْ حَقّاً-.
Abu Musa said, ‘It is not befitting for a people to be accusing me if they are sending me to repel the falsehood from them, or I flow the truth (right) to them’’.[145]
وَ رَوَى الْمَدَائِنِيُّ فِي كِتَابِ صِفِّينَ قَالَ- لَمَّا اجْتَمَعَ أَهْلُ الْعِرَاقِ عَلَى طَلَبِ أَبِي مُوسَى وَ أَحْضَرُوهُ لِلتَّحْكِيمِ عَلَى كُرْهٍ مِنْ عَلِيٍّ ع لَهُ أَتَاهُ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ وَ عِنْدَهُ وُجُوهُ النَّاسِ وَ الْأَشْرَافِ فَقَالَ لَهُ يَا أَبَا مُوسَى إِنَّ النَّاسَ لَمْ يَرْضَوْا بِكَ وَ لَمْ يَجْتَمِعُوا عَلَيْكَ لِفَضْلٍ لَا تُشَارَكُ فِيهِ وَ مَا أَكْثَرَ أَشْبَاهَكَ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ الْمُتَقَدِّمِينَ قَبْلَكَ
And it is reported by Al Madainy in ‘Kitab Siffeen’, said,
‘When the people of Al-Iraq gathered upon seeking Abu Musa and presented him for the arbitration upon dislike from Ali-asws to him, Abdullah Bin Al-Abbas came to him-asws, and in his-asws presence were (well-known) faces of the people, and the notables. He said to him: ‘O Abu Musa! The people are not pleased with you, and did not unite upon due to any merit you had participated in, and how much are your doubts from the Emigrants and the Helpers, the ones preceding before you.
وَ لَكِنَّ أَهْلَ الْعِرَاقِ أَبَوْا إِلَّا أَنْ يَكُونَ الْحَكَمُ يَمَانِيّاً وَ رَأَوْا أَنَّ مُعْظَمَ أَهْلِ الشَّامِ يَمَانٍ وَ ايْمُ اللَّهِ إِنِّي لَأَظُنُّ ذَلِكَ شَرّاً لَكَ وَ لَنَا فَإِنَّهُ قَدْ ضُمَّ إِلَيْكَ دَاهِيَةُ الْعَرَبِ وَ لَيْسَ فِي مُعَاوِيَةَ خَلَّةٌ يَسْتَحِقُّ بِهَا الْخِلَافَةَ فَإِنْ تَقْذِفْ بِحَقِّكَ عَلَى بَاطِلِهِ تُدْرِكْ حَاجَتَكَ مِنْهُ وَ إِنْ يَطْمَعْ بَاطِلُهُ فِي حَقِّكَ يُدْرِكْ حَاجَتَهُ مِنْكَ
But the people of Al-Iraq have refused except that the adjudication would be Yemeni, and they view that most of the people of Syria are Yemenis. And I swear by Allah-azwj, I think that an evil for you and for us, shrewdness of the Arabs has been attached with you, and there isn’t any behaviour of Muawiya he can be deserving the caliphate by it. So, if you were to cast your right upon his falsehood, you will realise your need from him, and if you covet his falsehood in your right, his need would be realised from you.
وَ اعْلَمْ يَا أَبَا مُوسَى أَنَّ مُعَاوِيَةَ طَلِيقُ الْإِسْلَامِ وَ أَنَّ أَبَاهُ رَأْسُ الْأَحْزَابِ وَ أَنَّهُ يَدَّعِي الْخِلَافَةَ مِنْ غَيْرِ مَشُورَةٍ وَ لَا بَيْعَةٍ فَإِنْ زَعَمَ لَكَ أَنَّ عُمَرَ وَ عُثْمَانَ اسْتَعْمَلَاهُ فَلَقَدْ صَدَقَ اسْتَعْمَلَهُ عُمَرُ وَ هُوَ الْوَالِي عَلَيْهِ بِمَنْزِلَةِ الطَّبِيبِ يَحْمِيهِ مَا يَشْتَهِي وَ يُؤْجِرُهُ مَا يَكْرَهُ
And know, O Abu Musa, that Muawiya is a freed one of Al-Islam (at the conquest of Makkah), and that his father was chief of the confederates (united conspirators) and he is claiming the caliphate from without any consultation nor allegiance. If he were to claim to you that Umar and Usman had employed him, so he has spoken the truth. Umar had employed him, and he was the ruled upon him, at the status of the physician protecting what he desires and rewarding what he dislikes.
ثُمَّ اسْتَعْمَلَهُ عُثْمَانُ بِرَأْيِ عُمَرَ وَ مَا أَكْثَرَ مَا اسْتَعْمَلَا مِمَّنْ لَمْ يَدَّعِ الْخِلَافَةَ وَ اعْلَمْ أَنَّ لِعَمْرٍو مَعَ كُلِّ شَيْءٍ يَسُرُّكَ خَبِيئاً يَسُوؤُكَ وَ مَهْمَا نَسِيتَ فَلَا تَنْسَ أَنَّ عَلِيّاً ع بَايَعَهُ الْقَوْمُ الَّذِينَ بَايَعُوا أَبَا بَكْرٍ وَ عُمَرَ وَ عُثْمَانَ وَ أَنَّهَا بَيْعَةُ هُدًى وَ أَنَّهُ لَمْ يُقَاتِلْ إِلَّا الْعَاصِينَ وَ النَّاكِثِينَ
Then Usman employed him with the view of Umar, and how frequently has someone been employed from the ones who did not claim the caliphate. And know that for a lifetime, along with all thing pleasing you there would be something hidden displeasing you; and from these you may forget, so do not forget that Ali-asws, the people who pledged allegiance to him-asws were the ones who had pledged to Abu Bakr and Umar and Usman, and it is an allegiance of guidance, and that he-asws does did not fight except the disobedient, and the allegiance-breakers’.
فَقَالَ أَبُو مُوسَى رَحِمَكَ اللَّهُ وَ اللَّهِ مَا لِي إِمَامٌ غَيْرُ عَلِيٍّ وَ إِنِّي لَوَاقِفٌ عِنْدَ مَا رَأَى وَ إِنَّ حَقَّ اللَّهِ أَحَبُّ إِلَيَّ مِنْ رِضَا مُعَاوِيَةَ وَ أَهْلِ الشَّامِ وَ مَا أَنْتَ وَ أَنَا إِلَّا بِاللَّهِ.
Abu Musa said, ‘May Allah-azwj have Mercy on you! By Allah-azwj! There is no Imam-asws for me apart from Ali-asws, and I am pausing at whatever he-asws views, and that the Right of Allah-azwj is more beloved to me than the pleasure of Muawiya and the people of Syria, and neither you nor I am with anyone except Allah-azwj’’.[146]
وَ رَوَى الْبَلاذُرِيُّ فِي كِتَابِ أَنْسَابِ الْأَشْرَافِ قَالَ- قِيلَ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ مَا مَنَعَ عَلِيّاً أَنْ يَبْعَثَكَ مَعَ عَمْرٍو يَوْمَ التَّحْكِيمِ قَالَ مَنَعَهُ حَاجِزُ الْقَدَرِ وَ مِحْنَةُ الِابْتِلَاءِ وَ قِصَرُ الْمُدَّةِ
And it is reported by Al Baladuri in ‘Kitab Ansaab Al Ashraf’, said,
‘It was said to Abdullah Bin Al-Abbas, ‘What prevented Ali-asws from sending you (for arbitration) with Amro on the day of the arbitration?’ He said, ‘He-asws was prevented by the barrier of pre-Determination, and the ordeal of affliction, and the short period of time.
أَمَا وَ اللَّهِ لَوْ كُنْتُ لَقَعَدْتُ عَلَى مَدَارِجِ أَنْفَاسِهِ نَاقِضاً مَا أَبْرَمَ وَ مُبْرِماً مَا نَقَضَ أَطِيرُ إِذَا أَسَفَ وَ أَسِفُ إِذَا طَارَ وَ لَكِنْ سَبَقَ قَدَرٌ وَ بَقِيَ أَسَفٌ وَ مَعَ الْيَوْمِ غَدٌ وَ الْآخِرَةُ خَيْرٌ لِأَمِيرِ الْمُؤْمِنِينَ-.
But, by Allah-azwj! If I had sat upon the theatre of its participants, I would have broken what they accomplished, and accomplished what was broken; I would have flow when they regretted, and regretted when they had flown. But pre-Determination preceded and regret remains, and with today is (always) tomorrow, and Hereafter is better for Amir Al Momineen-asws’’.[147]
قَالَ نَصْرٌ وَ فِي حَدِيثِ عَمْرِو بْنِ شِمْرٍ قَالَ- أَقْبَلَ أَبُو مُوسَى إِلَى عَمْرٍو فَقَالَ يَا عَمْرُو هَلْ لَكَ فِي أَمْرٍ هُوَ لِلْأُمَّةِ صَلَاحٌ وَ لِصُلَحَاءِ النَّاسِ رِضًا نُوَلِّي هَذَا الْأَمْرَ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ الَّذِي لَمْ يَدْخُلْ فِي شَيْءٍ مِنْ هَذِهِ الْفِتْنَةِ وَ لَا فِي هَذِهِ الْفُرْقَةِ
Nasr said in a Hadeeth of Amro Bin Shimr who said,
‘Abu Musa came to Amro and said, ‘O Amro! Is it for you regarding a matter which is for the betterment of the community and for the righteous people to be satisfied? Give this matter to Abdullah Bin Umar Bin Al-Khattab who did not enter into anything from this Fitna, nor in these sects’.
قَالَ وَ كَانَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ وَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ قَرِيبَيْنِ يَسْمَعَانِ الْكَلَامَ فَقَالَ عَمْرٌو فَأَيْنَ أَنْتَ يَا أَبَا مُوسَى عَنْ مُعَاوِيَةَ فَأَبَى عَلَيْهِ أَبُو مُوسَى فَقَالَ عَمْرٌو أَ لَسْتَ تَعْلَمُ أَنَّ عُثْمَانَ قُتِلَ مَظْلُوماً وَ مُعَاوِيَةَ وَلِيُّ عُثْمَانَ وَ قَدْ قَالَ اللَّهُ وَ مَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنا لِوَلِيِّهِ سُلْطاناً [33 الْإِسْرَاءُ]
He (the narrator) said, ‘And Abdullah Bin Amro Bin Al-Aas and Abdullah Bin Al-Zubeyr were both nearby listening to the talk. Amro said, ‘So, where are you, O Abu Musa, from Muawiya?’ Abu Musa refused to him. Amro said, ‘Don’t you know that Usman was killed oppressed, and Muawiya is the guardian of Usman? And Allah-azwj has Said: and one who is killed unjustly, so We have Made an authority to be for his guardian, [17:33].
ثُمَّ إِنَّ بَيْتَ مُعَاوِيَةَ فِي قُرَيْشٍ مَا قَدْ عَلِمْتَ وَ هُوَ أَخُو أُمِّ حَبِيبَةَ أُمِّ الْمُؤْمِنِينَ وَ زَوْجِ النَّبِيِّ ص وَ قَدْ صَحِبَهُ وَ هُوَ أَحَدُ الصَّحَابَةِ ثُمَّ عَرَضَ لَهُ بِالسُّلْطَانِ فَقَالَ لَهُ إِنْ هُوَ وَلِيَ الْأَمْرَ أَكْرَمَكَ كَرَامَةً لَمْ يُكْرِمْكَ أَحَدٌ قَطُّ بِمِثْلِهَا
Then the household of Muawiya is among Quraysh what you have known, and he is brother of Umm Habeeba, mother of the believers and wife of the Prophet-saww, and he had accompanied him-saww, and he is one of the companions. Then he presented to him with the authority and said to him, ‘He is a master of the command who will honour you with an honour, none would have been honoured the like of it at all’.
فَقَالَ أَبُو مُوسَى اتَّقِ اللَّهَ يَا عَمْرُو فَإِنَّ هَذَا الْأَمْرَ لَيْسَ عَلَى الشَّرَفِ إِنَّمَا هُوَ لِأَهْلِ الدِّينِ وَ الْفَضْلِ مَعَ أَنِّي لَوْ كُنْتُ أَعْطَيْتُهُ أَفْضَلَ قُرَيْشٍ شَرَفاً لَأَعْطَيْتُهُ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ أَمَّا قَوْلُكَ إِنَّهُ وَلِيُّ عُثْمَانَ فَإِنِّي لَمْ أَكُنْ أُوَلِّيهِ إِيَّاهُ لِنِسْبَةٍ مِنْ عُثْمَانَ وَ أَدَعُ الْمُهَاجِرِينَ الْأَوَّلِينَ
Abu Musa said, ‘Fear Allah-azwj, O Amro! This command isn’t upon the nobility. But rather it is for the people of religion and the merits, along with (that), if I was to give it to the most superior of Quraysh in nobility, I would give it to Ali-asws Bin Abu Talib-asws. And as for your words that Usman made him ruler, so I would not happen to give him to rule due to the attribution from Usman, and leave the first Emigrants.
وَ أَمَّا تَعْرِيضُكَ لِي بِالْإِمْرَةِ وَ السُّلْطَانِ فَوَ اللَّهِ لَوْ خَرَجَ لِي مِنْ سُلْطَانِهِ مَا وَلِيتُهُ وَ لَا كُنْتُ أَرْتَشِي فِي اللَّهِ وَ لَكِنَّكَ إِنْ شِئْتَ أَحْيَيْنَا سُنَّةَ عُمَرَ بْنِ الْخَطَّابِ
And as for your objecting to me with the governance and the authority, by Allah-azwj, if he were to exit me from his authority, I would not make him ruler, nor would I be bribed regarding Allah-azwj, but, if you like, I can revive the sunnah of Umar Bin Al-Khattab’.
وَ رُوِيَ أَنَّهُ كَانَ يَقُولُ غَيْرَ مَرَّةٍ وَ اللَّهِ إِنِ اسْتَطَعْتُ لَأُحْيِيَنَّ اسْمَ عُمَرَ بْنِ الْخَطَّابِ فَقَالَ عَمْرُو بْنُ الْعَاصِ إِنْ كُنْتَ إِنَّمَا تُرِيدُ أَنْ تُبَايِعَ ابْنَ عُمَرَ لِدِينِهِ فَمَا يَمْنَعُكَ مِنِ ابْنِي عَبْدِ اللَّهِ وَ أَنْتَ تَعْرِفُ فَضْلَهُ وَ صَلَاحَهُ فَقَالَ إِنَّ ابْنَكَ لَرَجُلُ صِدْقٍ وَ لَكِنَّكَ قَدْ غَمَسْتَهُ فِي هَذِهِ الْفِتْنَةِ-.
And it is reported that he had said more than once, ‘By Allah-azwj! If I had the capacity, I would revive the name of Umar Bin Al-Khattab’. Amro Bin Al Aas said, ‘But rather, if you wanted to pledge to the son of Umar for his religion, so what prevents you from my son Abdullah, and you know his merits and his righteousness’. He said, ‘Your son is a truthful man, but you are immersed in this Fitna’’.[148]
قَالَ نَصْرٌ وَ رُوِيَ عَنِ النَّضْرِ بْنِ صَالِحٍ قَالَ- كُنْتُ مَعَ شُرَيْحِ بْنِ هَانِئٍ فِي غَزْوَةِ سِجِسْتَانَ فَحَدَّثَنِي أَنَّ عَلِيّاً ع أَوْصَاهُ بِكَلِمَاتٍ إِلَى عَمْرِو بْنِ الْعَاصِ وَ قَالَ لَهُ قُلْ لِعَمْرٍو إِذَا لَقِيتَهُ إِنَّ عَلِيّاً يَقُولُ لَكَ إِنَّ أَفْضَلَ الْخَلْقِ عِنْدَ اللَّهِ مَنْ كَانَ الْعَمَلُ بِالْحَقِّ أَحَبَّ إِلَيْهِ وَ إِنْ نَقَصَهُ وَ إِنَّ أَبْعَدَ الْخَلْقِ مِنَ اللَّهِ مَنْ كَانَ الْعَمَلُ بِالْبَاطِلِ أَحَبَّ إِلَيْهِ وَ إِنَّ زَادَهُ
Nasr said, ‘And it is reported from Al Nazar Bin Salih who said,
‘I was with Shureyh Bin Hany in a military expedition of Sijistan. He narrated to me that Ali-asws had bequeathed to him with phrases to Amro Bin Al-Aas. He-asws had said to him: ‘Say to Amro when you meet him that Ali-asws is saying to you: ‘The most superior of the creatures in the Presence of Allah-azwj is the one who had worked with the truth being more beloved to him, and even if it had incurred him a loss; and that the remotest of the creatures from Allah-azwj is the one who had worked with the falsehood being more beloved to him, and even if it had increased him (in profit).
وَ اللَّهِ يَا عَمْرُو إِنَّكَ لَتَعْلَمُ أَيْنَ مَوْضِعُ الْحَقِّ فَلِمَ تَتَجَاهَلُ أَ بِأَنْ أُوتِيتَ طَمَعاً يَسِيراً صِرْتَ لِلَّهِ وَ لِأَوْلِيَائِهِ عَدُوّاً فَكَانَ مَا أُوتِيتَ قَدْ زَالَ عَنْكَ فَ لا تَكُنْ لِلْخائِنِينَ خَصِيماً وَ لَا لِلظَّالِمِينَ ظَهِيراً
By Allah-azwj, O Amro! You know where the place of truth is, so why are you feigning ignorance? Is it that you are given a little greed so you become an enemy to Allah-azwj and His-azwj friends? What you had been given has already declined from you, and do not become an advocate for the treacherous [4:105] nor a backer to the unjust.
أَمَا إِنِّي أَعْلَمُ أَنَّ يَوْمَكَ الَّذِي أَنْتَ فِيهِ نَادِمٌ هُوَ يَوْمُ وَفَاتِكَ وَ سَوْفَ تَتَمَنَّى أَنَّكَ لَمْ تُظْهِرْ لِي عَدَاوَةً وَ لَمْ تَأْخُذْ عَلَى حُكْمِ اللَّهِ رِشْوَةً
But, I know that your day is that which you are regretful in, it is the day of your death, and soon you will wish that you did not manifest enmity towards me-asws, and did not take a bribe against a Judgment of Allah-azwj’.
قَالَ شُرَيْحٌ فَأَبْلَغْتُهُ ذَلِكَ يَوْمَ لَقِيتُهُ فَتَمَعَّرَ وَجْهُهُ وَ قَالَ مَتَى كُنْتُ قَابِلًا مَشُورَةَ عَلِيٍّ أَوْ مُنِيباً إِلَى رَأْيِهِ أَوْ مُعْتَدّاً بِأَمْرِهِ
Shureyh said, ‘I delivered that on the day I met him and his face fell, and he said, ‘Where were you facing a consultation of Ali-asws or leaning towards his-asws view of priding with his-asws instructions?’
فَقُلْتُ وَ مَا يَمْنَعُكَ يَا ابْنَ النَّابِغَةِ أَنْ تَقْبَلَ مِنْ مَوْلَاكَ وَ سَيِّدِ الْمُسْلِمِينَ بَعْدَ نَبِيِّهِمْ مَشُورَتَهُ لَقَدْ كَانَ مَنْ هُوَ خَيْرٌ مِنْكَ أَبُو بَكْرٍ وَ عُمَرُ يَسْتَشِيرَانِهِ وَ يَعْمَلَانِ بِرَأْيِهِ
I said, ‘And what prevents you, O Ibn Al-Nabigha, to accept from your master-asws and chief of the Muslims after their Prophet-saww, his-asws consultation? The ones who were better than you, Abu Bakr and Umar, had consulted him-asws, working with his-asws view’.
فَقَالَ إِنَّ مِثْلِي لَا يُكَلِّمُ مِثْلَكَ فَقُلْتُ بِأَيِّ أَبَوَيْكَ تَرْغَبُ عَنْ كَلَامِي بِأَبِيكَ الْوَشِيظِ أَمْ بِأُمِّكَ النَّابِغَةِ فَقَامَ مِنْ مَكَانِهِ وَ قُمْتُ.
He said, ‘The likes of me will not speak to the likes of you’. I said, ‘With which of your parents are you turning away from my speech, with your father Al-Washeez or your mother Al-Nabigha?’ He stood up from his place and I stood up’’.[149]
قَالَ نَصْرٌ وَ رَوَى أَبُو جَنَابٍ الْكَلْبِيُّ- أَنَّ عَمْراً وَ أَبَا مُوسَى لَمَّا الْتَقَيَا بِدَوْمَةَ الْجَنْدَلِ أَخَذَ عَمْرٌو يُقَدِّمُ أَبَا مُوسَى فِي الْكَلَامِ وَ يَقُولُ إِنَّكَ صَحِبْتَ رَسُولَ اللَّهِ ص قَبْلِي وَ أَنْتَ أَكْبَرُ مِنِّي سِنّاً فَتَكَلَّمْ أَنْتَ ثُمَّ أَتَكَلَّمُ أَنَا فَجَعَلَ ذَلِكَ سُنَّةً وَ عَادَةً بَيْنَهُمَا وَ إِنَّمَا كَانَ مَكْراً وَ خَدِيعَةً وَ اغْتِرَاراً لَهُ بِأَنْ يُقَدِّمَهُ فَيَبْدَأَ بِخَلْعِ عَلِيٍّ ثُمَّ يَرَى رَأْيَهُ.
Nasr said, ‘And it is reported by Abu Janab Al Kalby,
‘Amro and Abu Musa, when they met with Dowmat Al-Jandal, Amro took to precede Abu Musa in the talking, and he said, ‘You accompanied Rasool-Allah-saww before me, and you are older than me in age, so you speak, then I shall speak’. That became a way and habit between the two, and rather it was a plot and a deception and a delusion to him with that his being forwarded, so he would begin by removing Ali-asws, then view his view’’.[150]
قَالَ ابْنُ دَيْزِيلَ فِي كِتَابِ صِفِّينَ أَعْطَاهُ عَمْرٌو صَدْرَ الْمَجْلِسِ وَ كَانَ لَا يَتَكَلَّمُ قَبْلَهُ وَ أَعْطَاهُ التَّقَدُّمَ فِي الصَّلَاةِ وَ فِي الطَّعَامِ لَا يَأْكُلُ حَتَّى يَأْكُلَ وَ إِذَا خَاطَبَهُ فَإِنَّمَا يُخَاطِبُهُ بِأَجَلِّ الْأَسْمَاءِ وَ يَقُولُ لَهُ يَا صَاحِبَ رَسُولِ اللَّهِ حَتَّى اطْمَأَنَّ إِلَيْهِ وَ ظَنَّ أَنَّهُ لَا يَغُشُّهُ
Ibn Deyzeel said in ‘Kitab Siffeen’,
‘Amro gave him (Abu Musa Al-Ashary) the centre of the gathering, and he did not used to speak before him, and gave him the precedence in the Salat, and in the meals, not eating until he ate. And when he addressed, so rather he addressed him for the reason of the names, and he would say to him, ‘O companion of Rasool-Allah-saww’, until he was satisfied to it, and he thought that he (Amro Bin Al-Aas) would not deceive him.
فَلَمَّا انْمَخَضَتِ الزُّبْدَةُ بَيْنَهُمَا قَالَ لَهُ عَمْرٌو أَخْبِرْنِي مَا رَأْيُكَ يَا أَبَا مُوسَى قَالَ أَرَى أَنْ أَخْلَعَ هَذَيْنِ الرَّجُلَيْنِ وَ نَجْعَلَ الْأَمْرَ شُورَى بَيْنَ الْمُسْلِمِينَ يَخْتَارُونَ مَنْ يَشَاءُونَ
When the butter churned between the two, Amro said to him, ‘Inform me! What is your view, O Abu Musa?’ He said, ‘I view that these two men (Ali-asws and Muawiya) should both be removed, and we should make the command to a consultation between the Muslims, they can be choosing the one they desire’.
فَقَالَ عَمْرٌو الرَّأْيُ وَ اللَّهِ مَا رَأَيْتَ فَأَقْبَلَا إِلَى النَّاسِ وَ هُمْ مُجْتَمِعُونَ فَتَكَلَّمَ أَبُو مُوسَى فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ رَأْيِي وَ رَأْيَ عَمْرٍو قَدِ اتَّفَقَ عَلَى أَمْرٍ نَرْجُو أَنْ يُصْلِحَ اللَّهُ بِهِ شَأْنَ هَذِهِ الْأُمَّةِ فَقَالَ عَمْرٌو صَدَقَ
Amro said, ‘The (correct) view, by Allah-azwj, is what you have viewed!’ They both came to the people, and they had gathered. Abu Musa spoke (first). He praised Allah-azwj and extolled upon Him-azwj, then said, ‘My view and view of Amro has been co-incidental upon the command. We hope that Allah-azwj will Correct the concern of this community by it’. Amro said, ‘He speaks the truth’.
ثُمَّ قَالَ لَهُ تَقَدَّمْ يَا أَبَا مُوسَى فَتَكَلَّمْ فَقَامَ أَبُو مُوسَى لِيَتَكَلَّمَ فَدَعَاهُ ابْنُ عَبَّاسٍ فَقَالَ وَيْحَكَ وَ اللَّهِ إِنِّي لَأَظُنُّهُ خَدَعَكَ إِنْ كُنْتُمَا قَدِ اتَّفَقْتُمَا عَلَى أَمْرٍ فَقَدِّمْهُ قَبْلَكَ لِيَتَكَلَّمَ بِهِ ثُمَّ تَكَلَّمْ أَنْتَ بَعْدَهُ فَإِنَّهُ رَجُلٌ غَدَّارٌ وَ لَا آمَنُ أَنْ يَكُونَ أَعْطَاكَ الرِّضَا فِيمَا بَيْنَكَ وَ بَيْنَهُ فَإِذَا قُمْتَ بِهِ فِي النَّاسِ خَالَفَكَ
Then he said to him, ‘Go ahead, O Abu Musa and speak!’ Abu Musa stood up to speak. Ibn Abbas called him and said, ‘Woe be unto you! By Allah-azwj! I think he has deceived you! If you have both been concordant upon a matter, then advance him before you in order to speak with it, then you speak after him, for he is a treacherous man, and there is no safety for him having given you the agreement in what is between you and him, and when he stands among the people, he would oppose you’.
وَ كَانَ أَبُو مُوسَى رَجُلًا مُغْفِلًا فَقَالَ أَيْهاً عَنْكَ إِنَّا قَدِ اتَّفَقْنَا
And Abu Musa was an inattentive man. He said, ‘O you, leave from you! We have already harmonised’.
فَتَقَدَّمَ أَبُو مُوسَى فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّا قَدْ نَظَرْنَا فِي أَمْرِ هَذِهِ الْأُمَّةِ فَلَمْ نَرَ شَيْئاً هُوَ أَصْلَحُ لِأَمْرِ هَؤُلَاءِ وَ لَا أَلَمُّ لِشَعَثِهَا مِنْ أَنْ لَا يُبَيِّنَ أُمُورَهَا وَ قَدِ اجْتَمَعَ رَأْيِي وَ رَأْيُ صَاحِبِي عَلَى خَلْعِ عَلِيٍّ وَ مُعَاوِيَةَ وَ أَنْ يَسْتَقْبِلَ هَذَا الْأَمْرُ فَيَكُونَ شُورَى بَيْنَ الْمُسْلِمِينَ
Abu Musa went ahead. He praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! We have looked into the matter of this community, but we could not see anything which is more correct for their matter, nor more painful for its disorder than there be no variance in its affairs, and my view and the view of my companion is united upon removing Ali-asws and Muawiya, and that this command would happen to be a consultation between the Muslims.
يُوَلُّونَ أُمُورَهُمْ مَنْ أَحَبُّوا وَ إِنِّي قَدْ خَلَعْتُ عَلِيّاً وَ مُعَاوِيَةَ فَاسْتَقْبِلُوا أُمُورَكُمْ وَ وَلُّوا مَنْ رَأَيْتُمُوهُ لِهَذَا الْأَمْرِ أَهْلًا ثُمَّ تَنَحَّى
They can place in charge of their affairs one they loved, and I have hereby removed Ali-asws and Muawiya. So, receive your affairs and place in charge the one you see rightful for this command’. Then he stepped aside.
فَقَامَ عَمْرُو بْنُ الْعَاصِ فِي مَقَامِهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ هَذَا قَدْ قَالَ مَا سَمِعْتُمْ وَ خَلَعَ صَاحِبَهُ وَ أَنَا أَخْلَعُ صَاحِبَهُ كَمَا خَلَعَهُ وَ أُثْبِتُ صَاحِبِي مُعَاوِيَةَ فِي الْخِلَافَةِ فَإِنَّهُ وَلِيُّ عُثْمَانَ وَ الطَّالِبُ بِدَمِهِ وَ أَحَقُّ النَّاسِ بِمَقَامِهِ
Amro Bin Al-Aas stood up in his position. He praised Allah-azwj, and extolled upon Him-azwj, then said, ‘This one has said what you have heard, and he has removed his companion, and I am (also) removing his companion just as he has removed him-asws, but I affirm my companion Muawiya (to remain) in the caliphate, for he is a governor of Usman, and seeker of his blood, and most rightful of the people with his (Usman’s) position’.
فَقَالَ لَهُ أَبُو مُوسَى مَا لَكَ لَا وَفَّقَكَ اللَّهُ قَدْ غَدَرْتَ وَ فَجَرْتَ إِنَّمَا مَثَلُكَ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ وَ إِنْ تَتْرُكْهُ يَلْهَثْ فَقَالَ لَهُ عَمْرٌو إِنَّمَا مَثَلُكَ كَمَثَلِ الْحِمارِ يَحْمِلُ أَسْفاراً
Abu Musa said to him, ‘What is the matter with you? May Allah-azwj not Harmonise you! You have deceived and been immoral. But rather, your example is, like the dog, if you attack upon him he lolls out his tongue, or if you leave him, he lolls out his tongue [7:176]’. Amro said to him, ‘But rather you example is like an example of the donkey carrying books. [62:5]’.
وَ حَمَلَ شُرَيْحُ بْنُ هَانِئٍ عَلَى عَمْرٍو فَقَنَّعَهُ بِالسَّوْطِ وَ حَمَلَ ابْنٌ لِعَمْرٍو عَلَى شُرَيْحٍ فَقَنَّعَهُ بِالسَّوْطِ وَ قَامَ النَّاسُ فَحَجَزُوا بَيْنَهُمَا فَكَانَ شُرَيْحٌ بَعْدَ ذَلِكَ يَقُولُ مَا نَدِمْتُ عَلَى شَيْءٍ نَدَامَتِي أَنْ لَا أَكُونَ ضَرَبْتُ عَمْراً بِالسَّيْفِ بَدَلَ السَّوْطِ لَكِنْ أَتَى الدَّهْرُ بِمَا أَتَى بِهِ وَ الْتَمَسَ أَصْحَابُ عَلِيٍّ ع أَبَا مُوسَى فَرَكِبَ نَاقَتَهُ وَ لَحِقَ بِمَكَّةَ
And Shureyh Bin Hany attacked upon Amro and hit him with the whip, and a son of Amro attacked upon Shureyh and hit him with the whip, and the people stood up and separated between the two. Shureyh was saying after that, ‘I have not regretted upon anything as my regret that I did not happen to strike Amro (Bin Al-Aas) with the sword instead with the whip, but the time came with what it came with, and the companions of Ali-asws had sought Abu Musa’. He rode his camel and joined and went to Makkah.
فَكَانَ ابْنُ عَبَّاسٍ يَقُولُ قَبَّحَ اللَّهُ أَبَا مُوسَى لَقَدْ حَذَّرْتُهُ وَ هَدَيْتُهُ إِلَى الرَّأْيِ فَمَا عَقَلَ وَ كَانَ أَبُو مُوسَى يَقُولُ لَقَدْ حَذَّرَنِي ابْنُ عَبَّاسٍ غُدَرَةَ الْفَاسِقِ وَ لَكِنِ اطْمَأْنَنْتُ إِلَيْهِ وَ ظَنَنْتُ أَنَّهُ لَا يُؤْثِرُ شَيْئاً عَلَى نَصِيحَةِ الْأُمَّةِ
Ibn Abbas was saying, ‘May Allah-azwj Uglify Abu Musa. I have cautioned him and guided him to the view, but he did not use his intellect’. And Abu Musa was saying, ‘Ibn Abbas had cautioned me of the treachery of the mischief-maker, but I was reassured to it and thought that he (Amro Bin Al-Aas) will not prefer anything over the advice of the community’.
قَالَ نَصْرٌ وَ رَجَعَ عَمْرٌو إِلَى مَنْزِلِهِ مِنْ دُومَةِ الْجَنْدَلِ فَكَتَبَ إِلَى مُعَاوِيَةَ
| أَتَتْكَ الْخِلَافَةُ مَزْفُوفَةً- | هَنِيئاً مَرِيئاً تَقَرُّ الْعُيُونَا- | |
| تُزَفُّ إِلَيْكَ زِفَافَ الْعَرُوسِ- | بِأَهْوَنَ مِنْ طَعْنِكَ الدَّارَ عَيْناً- |
إِلَى آخِرِ الْأَبْيَاتِ
Nasr (the narrator) said, ‘And Amro returned to his house from Dowmat Al-Jandal and wrote to Muawiya, (couplets), ‘I have given you the caliphate decorated lavishly. Congratulations, welcome, the eyes are delighted, decorated to you with the decoration of the bride, with the slightest of your stabbing the house in the eye’. – up to the end of the couplets’.
فَقَامَ سَعِيدُ بْنُ قَيْسٍ الْهَمْدَانِيُّ وَ قَالَ وَ اللَّهِ لَوِ اجْتَمَعْتُمَا عَلَى الْهُدَى مَا زِدْتُمَا عَلَى مَا نَحْنُ الْآنَ عَلَيْهِ وَ مَا ضَلَالُكُمَا بِلَازِمٍ لَنَا وَ مَا رَجَعْتُمَا إِلَّا بِمَا بَدَأْتُمَا بِهِ وَ إِنَّا الْيَوْمَ لَعَلَى مَا كُنَّا عَلَيْهِ أَمْسِ
Saeed Bin Qays Al-Hamdany stood up and said, ‘By Allah-azwj! If we were to unite upon the guidance, you two would not increase upon what we are upon it now, and your straying is not necessitated to us, and you have not returned except with what you have begun with, and today we are upon what we were upon yesterday’.
وَ قَامَ كُرْدُوسُ بْنُ هَانِئٍ مُغْضَباً وَ أَنْشَدَ أَبْيَاتاً فِي الرِّضَا بِخِلَافَةِ عَلِيٍّ ع وَ إِنْكَارِ خِلَافَةِ مُعَاوِيَةَ وَ حُكْمِ الْحَكَمَيْنِ وَ تَكَلَّمَ جَمَاعَةٌ أُخْرَى بِمِثْلِ ذَلِكَ
Kurdous Bin Haby said angrily and prosed couplets regarding the agreement with the caliphate of Ali-asws and denying the caliphate of Muawiya, and judgment of the two judges. And another group spoke with similar to that.
قَالَ نَصْرٌ وَ كَانَ عَلِيٌّ ع لَمَّا سَمِعَ مَا خَدَعَ بِهِ عَمْرٌو أَبَا مُوسَى غَمَّهُ ذَلِكَ وَ سَاءَهُ وَ خَطَبَ النَّاسَ وَ قَالَ الْحَمْدُ لِلَّهِ وَ إِنْ أَتَى الدَّهْرُ بِالْخَطْبِ الْفَادِحِ وَ الْحَدَثِ الْجَلِيلِ إِلَى آخِرِ مَا سَيَأْتِي بِرِوَايَةِ السَّيِّدِ الرَّضِيِّ رَضِيَ اللَّهُ عَنْهُ
Nasr (the narrator) said, ‘And it so happened that when Ali-asws heard of what Amro has deceived Abu Musa with, that saddened him-asws, and it worsened him-asws, and he-asws addressed the people and said: ‘The Praise is for Allah-azwj! And if the time comes with fierce speeches, and the solemn events’ – up to the end of what will come in the report of Seyyid Al-Razy, may Allah-azwj be Pleased from him.
وَ قَالَ أَلَا إِنَّ هَذَيْنِ الرَّجُلَيْنِ الذين [اللَّذَيْنِ] اخْتَرْتُمُوهُمَا قَدْ نَبَذَا حُكْمَ الْكِتَابِ وَ أَحْيَيَا مَا أَمَاتَ وَ اتَّبَعَ كُلُّ وَاحِدٍ مِنْهُمَا هَوَاهُ وَ حَكَمَ بِغَيْرِ حُجَّةٍ وَ لَا بَيِّنَةٍ وَ لَا سُنَّةٍ مَاضِيَةٍ وَ اخْتَلَفَا فِيمَا حَكَمَا فَكِلَاهُمَا لَمْ يُرْشِدِ اللَّهُ فَاسْتَعِدُّوا لِلْجِهَادِ وَ تَأَهَّبُوا لِلْمَسِيرِ وَ أَصْبِحُوا فِي مُعَسْكَرِكُمْ يَوْمَ كَذَا
And he-asws said: ‘Indeed! These two men, the ones you chose, have discarded the Judgment of the Book, and revived what had died, and each one of them follow his personal opinion and judged without any argument nor any proof, nor a Sunnah of the past, and they differed in what they judged. Allah-azwj did not Guide both of them, and they prepared for the Jihad and prepared for the journey, and became among their armies like such and such day’.
قَالَ نَصْرٌ فَكَانَ عَلِيٌّ ع بَعْدَ الْحُكُومَةِ إِذَا صَلَّى الْغَدَاةَ وَ الْمَغْرِبَ وَ فَرَغَ مِنَ الصَّلَاةِ وَ سَلَّمَ قَالَ اللَّهُمَّ الْعَنْ مُعَاوِيَةَ وَ عَمْراً وَ أَبَا مُوسَى وَ حَبِيبَ بْنَ مَسْلَمَةَ وَ عَبْدَ الرَّحْمَنِ بْنَ خَالِدٍ وَ الضَّحَّاكَ بْنَ قَيْسٍ وَ الْوَلِيدَ بْنَ عُقْبَةَ
Nasr said, ‘After the arbitration, whenever Ali-asws prayed the morning and Al-Maghrib Salat, and was free from his-asws and performed Salaat, said, ‘O Allah-azwj! Curse Muawiya, and Amro, and Abu Musa, and Habeeb Bin Maslama, and Abdul Rahman Bin Khalid, and Al-Zahhak Bin Qays, and Al-Waleed Bin Uqba’.
فَبَلَغَ ذَلِكَ مُعَاوِيَةَ فَكَانَ إِذَا صَلَّى لَعَنَ عَلِيّاً وَ حَسَناً وَ حُسَيْناً وَ ابْنَ عَبَّاسٍ وَ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ وَ الْأَشْتَرَ
That reached Muawiya, so whenever he prayed Salat, he cursed Ali-asws, and Hassan-asws, and Husayn-asws, and Ibn Abbas, and Qays Bin Sa’ad Bin Ubada, and Al-Ashtar’.
وَ زَادَ ابْنُ دَيْزِيلَ فِي أَصْحَابِ مُعَاوِيَةَ أَبَا الْأَعْوَرِ السُّلَمِيَّ وَ رَوَى ابْنُ دَيْزِيلَ أَيْضاً أَنَّ أَبَا مُوسَى كَتَبَ مِنْ مَكَّةَ إِلَى عَلِيٍّ ع أَمَّا بَعْدُ فَإِنِّي قَدْ بَلَغَنِي أَنَّكَ تَلْعَنُنِي فِي الصَّلَاةِ وَ يُؤَمِّنُ خَلْفَكَ الْجَاهِلُونَ وَ إِنِّي أَقُولُ كَمَا قَالَ مُوسَى ع رَبِّ بِما أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيراً لِلْمُجْرِمِينَ.
And Ibn Dezeel increases among the companions of Muawiya, Abu Al-Awr Al-Sulamy. And it is reported by Ibn Dezeel as well that Abu Musa wrote to Ali-asws from Makkah, ‘As for after, it has reached me that you-asws are cursing me during the Salat, and the ignorant ones behind you-asws are saying, ‘Ameen’, and I am saying just as Musa-as had said: He said: ‘My Lord! Due to what You Conferred upon me, so I will never be a backer for the criminals’ [28:17]’’.[151]
554 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع أَجَابَ بِهِ أَبَا مُوسَى الْأَشْعَرِيَّ عَنْ كِتَابٍ كَتَبَهُ إِلَيْهِ مِنَ الْمَكَانِ الَّذِي اتَّعَدُوا فِيهِ لِلْحُكُومَةِ وَ ذَكَرَ هَذَا الْكِتَابَ سَعِيدُ بْنُ يَحْيَى الْأُمَوِيُّ فِي كِتَابِ الْمَغَازِي فَإِنَّ النَّاسَ قَدْ تَغَيَّرَ كَثِيرٌ مِنْهُمْ عَنْ كَثِيرٍ مِنْ حَظِّهِمْ فَمَالُوا مَعَ الدُّنْيَا وَ نَطَقُوا بِالْهَوَى
(The book) ‘Nahj Al Balagah’ –
And from a letter of his-asws answering Abu Musa Al-Ashari with it, from a letter he-asws wrote to him from the place which he-asws prepared from the arbitration, and this letter is mentioned by Saeed Bin Yahya Al-Amawy in ‘Kitab Al-Magazy’, ‘A lot of the people have changed from a lot of their shares (Rewards). They inclined with the word and spoke with the whims.
وَ إِنِّي نَزَلْتُ مِنْ هَذَا الْأَمْرِ مَنْزِلًا مُعْجِباً اجْتَمَعَ بِهِ أَقْوَامٌ أَعْجَبَتْهُمْ أَنْفُسُهُمْ فَإِنِّي أُدَاوِي مِنْهُمْ قَرْحاً أَخَافُ أَنْ يَعُودَ عَلَقاً وَ لَيْسَ رَجُلٌ فَاعْلَمْ أَحْرَصَ عَلَى جَمَاعَةِ أُمَّةِ مُحَمَّدٍ ص وَ أُلْفَتِهَا مِنِّي أَبْتَغِي بِذَلِكَ حُسْنَ الثَّوَابِ وَ كَرَمَ الْمَآبِ
And I-asws descended from this command a descent, wondering at the unity with it by a people fascinate with themselves, for I-asws am curing an injury for them, fearing that it might return to be a clot; and there isn’t any man more eager upon unity and affection of the community of Muhammad-saww than me-asws. I-asws am seeking the good Rewards with that, and the honourable Return.
وَ سَأَفِي بِالَّذِي وَأَيْتُ عَلَى نَفْسِي وَ إِنْ تَغَيَّرْتَ عَنْ صَالِحِ مَا فَارَقْتَنِي عَلَيْهِ فَإِنَّ الشَّقِيَّ مَنْ حُرِمَ نَفْعَ مَا أُوتِيَ مِنَ الْعَقْلِ وَ التَّجْرِبَةِ
And I-asws shall fulfil that which I-asws had vowed upon myself-asws and even if you change from the righteousness what you had separated from me-asws upon, for the wretched is the one who is deprived the benefit of what he has been given of the intellect and the experience.
وَ إِنِّي لَأَعْبَدُ أَنْ يَقُولَ قَائِلٌ بِبَاطِلٍ وَ أَنْ أُفْسِدَ أَمْراً قَدْ أَصْلَحَهُ اللَّهُ فَدَعْ مَا لَا تَعْرِفُ فَإِنَّ شِرَارَ النَّاسِ طَائِرُونَ إِلَيْكَ بِأَقَاوِيلِ السَّوْءِ وَ السَّلَامُ.
And I-asws tend to be enrages if the speaker speaks with the falsehood and spoils a matter which Allah-azwj had Corrected. So, leave what you do not understand, for the evil people are flying to you with the evil words. And the greetings’’.[152]
555 – ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ مَالِكٍ النَّحْوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ عِيسَى بْنِ مِهْرَانَ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ عَنْ شَرِيكٍ عَنْ عِمْرَانَ بْنِ طُفَيْلٍ عَنْ أَبِي نَجَبَةَ قَالَ: سَمِعْتُ عَمَّارَ بْنَ يَاسِرٍ رَحِمَهُ اللَّهُ يُعَاتِبُ أَبَا مُوسَى الْأَشْعَرِيَ وَ يُوَبِّخُهُ عَلَى تَأَخُّرِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ قُعُودِهِ عَنِ الدُّخُولِ فِي بَيْعَتِهِ وَ يَقُولُ لَهُ يَا أَبَا مُوسَى مَا الَّذِي أَخَّرَكَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فَوَ اللَّهِ لَئِنْ شَكَكْتَ فِيهِ لَتَخْرُجَنَّ عَنِ الْإِسْلَامِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi, from Ali Bin Malik Al Nahwy, from Ja’far Bin Muhammad Al Hasany, from Isa Bin Mihran, from Yahya Bin Abdul Hameed, from Shareek, from Imran Bin Tufeyl, from Abu Najbah who said,
‘I heard Ammar Bin Yasser-ra reproached Abu Musa Al-Ashary, and rebuked him upon his delaying from Ali-asws Bin Abu Talib-asws, and his sitting back from entering into his-asws allegiance, and he said to him, ‘O Abu Musa! What is that which delayed you from Amir Al-Momineen-asws? By Allah-azwj! If you were to doubt in him-asws, you will exit from Al-Islam’.
وَ أَبُو مُوسَى يَقُولُ لَهُ لَا تَفْعَلْ وَ دَعْ عِتَابَكَ لِي فَإِنَّمَا أَنَا أَخُوكَ فَقَالَ لَهُ عَمَّارٌ رَحِمَهُ اللَّهُ مَا أَنَا لَكَ بِأَخٍ سَمِعْتُ رَسُولَ اللَّهِ ص يَلْعَنُكَ لَيْلَةَ الْعَقَبَةِ وَ قَدْ هَمَمْتَ مَعَ الْقَوْمِ بِمَا هَمَمْتَ
And Abu Musa said to him, ‘Do not do it, and leave your rebuking to me’. Ammar-ra said to him, ‘I-ra am not a brother to you! I-ra heard Rasool-Allah-saww cursing you on the night of Al-Aqaba, and you had thought along with the group what you had thought (of killing Rasool-Allah-saww’.
فَقَالَ لَهُ أَبُو مُوسَى أَ فَلَيْسَ قَدِ اسْتَغْفَرَ لِي قَالَ عَمَّارٌ قَدْ سَمِعْتُ اللَّعْنَ وَ لَمْ أَسْمَعِ الِاسْتِغْفَارَ.
Abu Musa said to him, ‘But, hadn’t he-saww sought Forgiveness for me?’ Ammar-ra said, ‘I heard the Cursing and did not hear the seeking of Forgiveness’’.[153]
556 – نهج، نهج البلاغة وَ مِنْ كَلَامِهِ ع لَمَّا اضْطَرَبَ عَلَيْهِ أَصْحَابُهُ فِي أَمْرِ الْحُكُومَةِ أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَزَلْ أَمْرِي مَعَكُمْ عَلَى مَا أُحِبُّ حَتَّى نَهَكَتْكُمُ الْحَرْبُ وَ قَدْ وَ اللَّهِ أَخَذَتْ مِنْكُمْ وَ تَرَكَتْ وَ هِيَ لِعَدُوِّكُمْ أَنْهَكُ
(The book) ‘Nahj Al Balagah’ –
And from a letter of his-asws when his-asws companions were restless to him-asws regarding the matter of the arbitration: ‘O you people! My-asws matter among you did not cease to be upon what I-asws loved until the war exhausted you, and by Allah-azwj, it has taken from you, and left, and the exhaustion is for your enemies.
وَ لَقَدْ كُنْتُ أَمْسِ أَمِيراً فَأَصْبَحْتُ الْيَوْمَ مَأْمُوراً وَ كُنْتُ أَمْسِ نَاهِياً فَأَصْبَحْتُ الْيَوْمَ مَنْهِيّاً وَ قَدْ أَحْبَبْتُمُ الْبَقَاءَ وَ لَيْسَ لِي أَنْ أَحْمِلَكُمْ عَلَى مَا تَكْرَهُونَ.
And yesterday I-asws was a commander (of others), and today I-asws have become commanded (by others), and yesterday I-asws was prohibiting (others), and today I-asws have become prohibited (by others); and you have become loving for the remaining alive, and it isn’t for me-asws that I-asws carry you upon what you are disliking’’.[154]
557 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى أَهْلِ الْأَمْصَارِ يَقُصُّ فِيهِ مَا جَرَى بَيْنَهُ وَ بَيْنَ أَهْلِ صِفِّينَ وَ كَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا وَ الْقَوْمُ مِنْ أَهْلِ الشَّامِ وَ الظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ وَ نَبِيَّنَا وَاحِدٌ وَ دَعْوَتَنَا فِي الْإِسْلَامِ وَاحِدَةٌ
(The book) ‘Nahj Al Balagah’ –
And from a letter of his-asws to the people of various localities, narrating in it what flowed between him and the people of Siffeen: ‘At the onset of our matter, we and the group from the people of Syria met, and the apparent is that our Lord-azwj is One, and our Prophet-saww is one, and our call regarding Al-Islam is one.
لَا نَسْتَزِيدُهُمْ فِي الْإِيمَانِ بِاللَّهِ وَ التَّصْدِيقِ لِرَسُولِهِ ص وَ لَا يَسْتَزِيدُونَنَا الْأَمْرُ وَاحِدٌ إِلَّا مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمَانَ وَ نَحْنُ مِنْهُ بِرَاءٌ فَقُلْنَا تَعَالَوْا نُدَاوِي مَا لَا يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ وَ تَسْكِينِ الْعَامَّةِ حَتَّى يَشْتَدَّ الْأَمْرُ وَ يَسْتَجْمِعَ فَنَقْوَى عَلَى وَضْعِ الْحَقِّ فِي مَوَاضِعِهِ
We are not adding them in the Eman with Allah-azwj and the ratification of His-azwj Rasool-saww, nor are they adding us. The matter is one, except what we are differing in regarding the blood of Usman, and we are innocent from it. We are saying, ‘Come! Let us treat what we face today by extinguishing the flames, and calm down the general public until the command is strengthened, and there is unity and we can be strengthened upon placing the right in its place.
فَقَالُوا بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ فَأَبَوْا حَتَّى جَنَحَتِ الْحَرْبُ وَ رَكَدَتْ وَ وَقَدَتْ نِيرَانُهَا وَ حَمِشَتْ فَلَمَّا ضَرَّسَتْنَا وَ إِيَّاهُمْ وَ وَضَعَتْ مَخَالِبَهَا فِينَا وَ فِيهِمْ أَجَابُوا عِنْدَ ذَلِكَ إِلَى الَّذِي دَعَوْنَاهُمْ إِلَيْهِ فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا وَ سَارَعْنَاهُمْ إِلَى مَا طَلَبُوا حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ وَ انْقَطَعَتْ مِنْهُمُ الْمَعْذِرَةُ
They shall, ‘But we shall cure it with the wrangling’. They refused until the war sprouted wings and tool hold, and its flames ignited and raged. When we and them grit out teeth, and it placed it’s fangs in us and them, they answered during that to that which I-asws had been called them to (in the first place). We responded to them, to what they were calling and hastened to what they were seeking until the argument was clarified to them, and the excuses were cut off from them.
فَمَنْ تَمَّ عَلَى ذَلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللَّهُ مِنَ الْهَلَكَةِ وَ مَنْ لَجَّ وَ تَمَادَى فَهُوَ الرَّاكِسُ الَّذِي رَانَ اللَّهُ عَلَى قَلْبِهِ وَ صَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ.
So, the one from them would be upon that, he is the one whom Allah-azwj would Save him from the destruction, and one who entered and continued, so he is the reactor who Allah-azwj has Sealed upon his heart, and the evil would become circling upon his head’’.[155]
558 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى مُعَاوِيَةَ وَ إِنَّ الْبَغْيَ وَ الزُّورَ يُوتِغَانِ الْمَرْءَ فِي دِينِهِ وَ دُنْيَاهُ وَ يُبْدِيَانِ خَلَلَهُ عِنْدَ مَنْ يَعِيبُهُ وَ قَدْ عَلِمْتُ أَنَّكَ غَيْرُ مُدْرِكٍ مَا قَدْ قُضِيَ فَوَاتُهُ وَ قَدْ رَامَ أَقْوَامٌ أَمْراً بِغَيْرِ الْحَقِّ فَتَأَوَّلُوا عَلَى اللَّهِ فَأَكْذَبَهُمْ
(The book) ‘Nahj Al Balagah’ –
And from a letter of his-asws to Muawiya: ‘And surely the rebellion and the falsehood abase the person in his religion and his world, and they manifest his shortcoming in the presence of his critic, and you have known that you will not realise what has been Ordain to be lost, and the people have aimed without right, and they are interpreting upon Allah-azwj, but He-azwj Belied them.
فَاحْذَرْ يَوْماً يَغْتَبِطُ فِيهِ مَنْ أَحْمَدَ عَاقِبَةَ عَمَلِهِ وَ يَنْدَمُ مَنْ أَمْكَنَ الشَّيْطَانَ مِنْ قِيَادِهِ فَلَمْ يُجَاذِبْهُ وَ قَدْ دَعَوْتَنَا إِلَى حُكْمِ الْقُرْآنِ وَ لَسْتَ مِنْ أَهْلِهِ وَ لَسْنَا إِيَّاكَ أَجَبْنَا وَ لَكِنْ أَجَبْنَا الْقُرْآنَ إِلَى حُكْمِهِ.
So, be cautioned of a day in which he would be joyful, on whose end-result is praise-worthy, and he would regret, the one who enabled the Satan-la from his (ill) plots, and did not resist him-la. And he has called to the Judgment of the Quran and he isn’t from its rightful ones, and we didn’t answer to you, but we answered the Quran to His-azwj Judgment’’.[156]
559 – شا، الإرشاد مِنْ كَلَامِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ حِينَ رَجَعَ أَصْحَابُهُ عَنِ الْقِتَالِ بِصِفِّينَ لَمَّا اغْتَرَّهُمْ مُعَاوِيَةُ بِرَفْعِ الْمَصَاحِفِ فَانْصَرَفُوا عَنِ الْحَرْبِ لَقَدْ فَعَلْتُمْ فَعْلَةً ضَعْضَعَتْ مِنَ الْإِسْلَامِ قُوَاهُ وَ أَسْقَطَتْ مُنَّتَهُ وَ أَوْرَثَتْ وَهْناً وَ ذِلَّةً لَمَّا كُنْتُمُ الْأَعْلَيْنَ وَ خَافَ عَدُوُّكُمْ الِاجْتِيَاحَ وَ اسْتَحَرَّ بِهِمُ الْقَتْلُ وَ وَجَدُوا أَلَمَ الْجَرَاحِ رَفَعُوا الْمَصَاحِفَ وَ دَعَوْكُمْ إِلَى مَا فِيهَا لِيَفْثَئُوكُمْ عَنْهَا وَ يَقْطَعُوا الْحَرْبَ فِيمَا بَيْنَكُمْ وَ بَيْنَهُمْ
(The book) ‘Al Irshad’ –
From the speech of Amir Al-Momineen-asws when his-asws companions returned from the fighting at Siffeen, when Muawiya deceived them by raising the Qurans, so they turned away from the war: ‘You have done a deed from Al-Islam, shaky is its strength and its strength are cut, and you inherited weakness and humiliation, when you are higher and your enemies feared the invasion, and the killing was worse with them, and when they found the pain of injuries, they raised the Qurans and called you to what was in it in order to cool you off from it, and terminate the war in what was between you and them.
وَ يَتَرَبَّصُوا بِكُمْ رَيْبَ الْمَنُونِ خَدِيعَةً وَ مَكِيدَةً فَمَا أَنْتُمْ إِنْ جَامَعْتُمُوهُمْ عَلَى مَا أَحَبُّوا وَ أَعْطَيْتُمُوهُمُ الَّذِي سَأَلُوا إِلَّا مَغْرُورِينَ وَ ايْمُ اللَّهِ مَا أَظُنُّكُمْ بَعْدَهَا مُوَافِقِي رُشْدٍ وَ لَا مُصِيبِي حَزْمٍ.
And they waited with you doubting the strength, being a deception and a plot, so you did not unite upon what they loved and gave to them that which they had asked for except as deceived people. And I-asws swear by Allah-azwj! I-asws do not think after it you will be harmonised with guidance nor attain any determination’’.[157]
560 – شا، الإرشاد وَ مِنْ كَلَامِهِ ع بَعْدَ كَتْبِ صَحِيفَةِ الْمُوَادَعَةِ وَ التَّحْكِيمِ وَ قَدِ اخْتَلَفَ عَلَيْهِ أَهْلُ الْعِرَاقِ عَلَى ذَلِكَ فَقَالَ: وَ اللَّهِ مَا رَضِيتُ وَ لَا أَحْبَبْتُ أَنْ تَرْضَوْا فَإِذَا أَبَيْتُمْ إِلَّا أَنْ تَرْضَوْا فَقَدْ رَضِيتُ وَ إِذَا رَضِيتُ فَلَا يَصْلُحُ الرُّجُوعُ بَعْدَ الرِّضَا وَ لَا التَّبْدِيلُ بَعْدَ الْإِقْرَارِ إِلَّا أَنْ يُعْصَى اللَّهُ بِنَقْضِ الْعَهْدِ وَ يَتَعَدَّى كِتَابَهُ بِحَلِّ الْعَقْدِ فَقَاتِلُوا حِينَئِذٍ مَنْ تَرَكَ أَمْرَ اللَّهِ
(The book) ‘Al Irshad’ –
And from a speech of his-asws after the writing of the articles of judgment and the arbitration, and the people of Al-Iraq had differed upon that. He-asws said: ‘By Allah-azwj! I-asws did not agree nor did I-asws like you to agree, but when you refused (my-asws advice) only you will agree (to your opinion), so I-asws (had to) agree (as you were not listening). So, when I-asws had agreed, the retracting was not correct after the agreement, nor the replacement after the acknowledgement, except if Allah-azwj is disobeyed by His-azwj Pact being broken, and His-azwj Book being transgressed by loosening the knot. So, you can fight during that the one leaves the Command of Allah-azwj.
وَ أَمَّا الَّذِي أَنْكَرْتُمْ عَلَى الْأَشْتَرِ مِنْ تَرْكِهِ أَمْرِي بِخَطِّ يَدِهِ فِي الْكِتَابِ وَ خِلَافِهِ مَا أَنَا عَلَيْهِ فَلَيْسَ مِنْ أُولَئِكَ وَ لَا أَخَافُهُ عَلَى ذَلِكَ وَ لَيْتَ فِيكُمْ مِثْلَهُ اثْنَيْنِ بَلْ لَيْتَ فِيكُمْ مِثْلَهُ وَاحِداً يَرَى فِي عَدُوِّكُمْ مَا يَرَى
And as for that which you denied upon Al-Ashtar from his leaving my-asws orders, by the handwriting of his own hand in the letter and his opposing what I-asws am upon, he isn’t from one of those, nor do I-asws fear him upon that, and if only there were two like him among you all. But, if only among you there was one like him, seeing in your enemies what he saw.
إِذَنْ لَخَفَّتْ عَلَيَّ مَئُونَتُكُمْ وَ رَجَوْتُ أَنْ يَسْتَقِيمَ لِي بَعْضُ أَوَدِكُمْ وَ قَدْ نَهَيْتُكُمْ عَمَّا أَتَيْتُمْ وَ عَصَيْتُمُونِي فَكُنْتُ أَنَا وَ أَنْتُمْ كَمَا قَالَ أَخُو هَوَازِنَ
| وَ هَلْ أَنَا إِلَّا مِنْ غَزِيَّةَ إِنْ غَوَتْ- | غَوَيْتُ وَ إِنْ تَرْشُدْ غَزِيَّةُ أَرْشُدْ. |
Then your supporters leaned upon me-asws, and I-asws hoped that some of your crookedness would be straightened out, and I-asws had forbidden you from what you came with, and you disobeyed me-asws. So, I-asws and you were as the brother of Hawazin said, ‘And am I the one from (tribe of) Gaziya if it is gone. You strayed and if (tribe of) Gaziya had been guided, I would have been guided’’.[158]
561 – يج، الخرائج و الجرائح شا، الإرشاد قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ مَا رَفَعَ أَهْلُ الشَّامِ الْمَصَاحِفَ وَ شَكَّ فَرِيقٌ مِنْ أَصْحَابِهِ وَ لَجَئُوا إِلَى الْمُسَالَمَةِ وَ دَعَوْهُ إِلَيْهَا وَيْلَكُمْ إِنَّ هَذِهِ خَدِيعَةٌ وَ مَا يُرِيدُ الْقَوْمُ الْقُرْآنَ لِأَنَّهُمْ لَيْسُوا بِأَهْلِ قُرْآنٍ فَاتَّقُوا اللَّهَ وَ امْضُوا عَلَى بَصَائِرِكُمْ فِي قِتَالِهِمْ فَإِنْ لَمْ تَفْعَلُوا تَفَرَّقَتْ بِكُمُ السُّبُلُ وَ نَدِمْتُمْ حَيْثُ لَا تَنْفَعُكُمُ النَّدَامَةُ.
(The books) ‘Al Kharaij Wa Al Jaraih’ (and) ‘Al Irshad’ –
‘Amir Al-Momineen-asws said when the people of Syria raised the Quran, and a party from his-asws companions doubted, and they resorted to pacifism and called to it: ‘Woe be unto you all! This is a deception, and the people are not intending the Quran, because they aren’t people of the Quran! Therefore, fear Allah-azwj and go ahead upon your insights in your fighting. If you do not do so, the ways would be separated with you, and you will regret when the regret will be of no benefit’’.[159]
وَ رَوَى ابْنُ مَرْدَوَيْهِ بِأَسَانِيدِهِ عَنْ سُوَيْدِ بْنِ غَفَلَةَ أَنَّهُ قَالَ: كُنْتُ مَعَ أَبِي مُوسَى عَلَى شَاطِئِ الْفُرَاتِ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ بَنِي إِسْرَائِيلَ اخْتَلَفُوا فَلَمْ يَزَلِ الِاخْتِلَافُ بَيْنَهُمْ حَتَّى بَعَثُوا حَكَمَيْنِ ضَالَّيْنِ ضَالٌّ مَنِ اتَّبَعَهُمَا وَ لَا تَنْفَكُّ أُمُورُكُمْ تَخْتَلِفُ حَتَّى تَبْعَثُوا حَكَمَيْنِ يَضِلَّانِ وَ يَضِلُّ مَنْ تَبِعَهُمَا قَالَ سُوَيْدٌ فَقُلْتُ أُعِيذُكَ بِاللَّهِ أَنْ تَكُونَ أَحَدَهُمَا
And it is reported by Ibn Mardawayh, by his chain from Suweyd Bin Aqalah having said,
‘I was with Abu Musa at the banks of the Euphrates. He said, ‘I heard Rasool-Allah-saww saying that the children of Israel differed and they did not stop differing between them until they sent two strayed ones, straying the ones who followed them, and their affairs are not disguised upon you. You differed until you sent two strayed judges, straying the ones who followed them’. Suweyd said, ‘I said, ‘I seek your Protection with Allah-azwj from you becoming one of the two’.
قَالَ فَخَلَعَ قَمِيصَهُ وَ قَالَ بَرَّأَنِي اللَّهُ مِنْ ذَلِكَ كَمَا بَرَّأَنِي مِنْ قَمِيصِي وَ لَمَّا جَرَى لَيْلَةُ الْهَرِيرِ صَاحُوا يَا مُعَاوِيَةُ هَلَكَتِ الْعَرَبُ فَقَالَ يَا عَمْرُو أَ نَفِرُّ أَوْ نَسْتَأْمِنُ قَالَ لَنَرْفَعُ الْمَصَاحِفَ عَلَى الرِّمَاحِ وَ نَقْرَأُ أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُدْعَوْنَ إِلى كِتابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَ هُمْ مُعْرِضُونَ
He (the narrator) said, ‘He (Abu Musa) removed his shirt and said, ‘May Allah-azwj Keep me away from that just has He-azwj has Cleared me from my shirt’. And when ‘Laylat Al-Hareer’ occurred, they shouted, ‘O Muawiya! The Arabs are destroyed!’ He said, ‘O Amro! Should we flee or seek amnesty?’ He said, ‘Let us raise the Qurans upon the spears and recite: Have you not seen those who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a group of them turn back and they withdraw [3:23].
فَإِنْ قَبِلُوا حُكْمَ الْقُرْآنِ رَفَعْنَا الْحَرْبَ وَ رَافَعْنَا بِهِمْ إِلَى أَجَلٍ وَ إِنْ أَبَى بَعْضُهُمْ إِلَّا الْقِتَالَ فَلَلْنَا شَوْكَتَهُمْ وَ يَقَعُ بَيْنَهُمُ الْفُرْقَةُ وَ أَمَرَ بِالنِّدَاءِ وَ أَنْ يُصْرَخَ فِيهِمْ فَلَسْنَا وَ لَسْتُمْ مِنَ الْمُشْرِكِينَ وَ لَا الْمُجْمِعِينَ عَلَى الرِّدَّةِ فَإِنْ تَقْبَلُوهَا فَفِيهَا الْبَقَاءُ لِلْفِرْقَتَيْنِ وَ لِلْبَلْدَةِ وَ إِنْ تَدْفَعُوهَا فَفِيهَا الْفَنَاءُ وَ كُلُّ بَلَاءٍ إِلَى مُدَّةٍ
So, if they were to accept the Judgment of the Quran, we shall raise the war and raise with them to a (specified) term, and if some of them refuse except the fighting, we shall break their force and the sects would occur between them’. And he (Muawiya) ordered with the caller and he shouted among them, ‘Neither we nor you are from the Polytheists, nor are we gathered upon the apostasy! If you were to accept it, then survival is in it for the two parties and for the cities, and if you were to repel it, then the annihilation is in it, and every affliction is to a term!’
فَقَالَ مِسْعَرُ بْنُ فَدَكِيٍّ وَ زَيْدُ بْنُ حُصَيْنٍ الطَّائِيُّ وَ الْأَشْعَثُ بْنُ قَيْسٍ الْكِنْدِيُّ أَجِبِ الْقَوْمَ إِلَى كِتَابِ اللَّهِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ وَيْحَكُمْ وَ اللَّهِ إِنَّهُمْ مَا رَفَعُوا الْمَصَاحِفَ إِلَّا خَدِيعَةً وَ مَكِيدَةً حِينَ عَلَوْتُمُوهُمْ
Mis’ar Bin Madaky, and Zayd Bin Huseyn Al-Taie, and Al-Ash’as Bin Qays Al-Kindy said, ‘Answer the people to the Book of Allah-azwj’. Amir Al-Momineen-asws said: ‘Woe be unto you, by Allah-azwj, they have not raised the Quran except as a deception and a plot when you were higher than them’.
وَ قَالَ خَالِدُ بْنُ مَعْمَرٍ السَّدُوسِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ أَحَبُّ الْأُمُورِ إِلَيْنَا مَا كُفِينَا مَئُونَتَهُ
And Khalid Bin Ma’mar Al-Sadousy said, ‘O Amir Al-Momineen-asws! The most beloved of the affairs to us is what suffices us of its livelihood’.
وَ أَنْشَدَ رِفَاعَةُ بْنُ شَدَّادٍ الْبَجَلِيُ
| وَ إِنْ حَكَمُوا بِالْعَدْلِ كَانَتْ سَلَامَةً- | وَ إِلَّا أَثَرْنَاهَا بِيَوْمٍ قُمَاطِرٍ- |
And Rifa’at Bin Shaddad Al-Bajaly prosed, ‘If they were to judge with the justice, there would be safety, or else we have just preferred it with a day of chance’.
فَقَصَدَ إِلَيْهِ عِشْرُونَ أَلْفَ رَجُلٍ يَقُولُونَ يَا عَلِيُّ أَجِبْ إِلَى كِتَابِ اللَّهِ إِذَا دُعِيتَ إِلَيْهِ وَ إِلَّا دَفَعْنَاكَ بِرُمَّتِكَ إِلَى الْقَوْمِ أَوْ نَفْعَلُ بِكَ مَا فَعَلْنَا بِعُثْمَانَ
Twenty thousand men aimed to him-asws saying, ‘O Ali-asws! Answer to the Book of Allah-azwj when you-asws being called to it, or else we will push you-asws and throw you-asws to the people, or we will do with you-asws what we had done with Usman!’
قَالَ فَاحْفَظُوا عَنِّي مَقَالَتِي فَإِنِّي آمُرُكُمْ بِالْقِتَالِ فَإِنْ تَعْصُونِي فَافْعَلُوا مَا بَدَا لَكُمْ قَالُوا فَابْعَثْ إِلَى الْأَشْتَرِ لِيَأْتِيَكَ فَبَعَثَ إِلَيْهِ يَزِيدَ بْنَ هَانِئٍ السَّبِيعِيَّ يَدْعُوهُ فَقَالَ الْأَشْتَرُ إِنِّي قَدْ رَجَوْتُ أَنْ يَفْتَحَ اللَّهُ لِي لَا تَعْجَلْنِي وَ شَدَّدَ فِي الْقِتَالِ
He-asws said: ‘Memorise my-asws words from me-asws, for I-asws am ordering you with the fighting. If you disobey me-asws, then do whatever comes to you’. They said, ‘Send for Al-Ashtar to come to you-asws’. He-asws sent Yazeed Bin Hany Al-Sabie to call him. Al-Ashtar said, ‘I am hoping Allah-azwj will Grant victory to me. Do not hasten me’. And he intensified in the fighting.
فَقَالُوا حَرَّضْتَهُ فِي الْحَرْبِ فَابْعَثْ إِلَيْهِ بِعَزِيمَتِكَ لِيَأْتِيَكَ وَ إِلَّا وَ اللَّهِ اعْتَزَلْنَاكَ فَقَالَ عَلِيٌّ ع يَا يَزِيدُ عُدْ إِلَيْهِ فَقُلْ لَهُ عُدْ إِلَيْنَا فَإِنَّ الْفِتْنَةَ قَدْ وَقَعَتْ
They said, ‘He is eager regarding the war, so send with your-asws determination for him to come to you-asws or else, by Allah-azwj, we will remove you-asws’. Ali-asws said: ‘O Yazeed! Return to him, tell him to return to us, for the Fitna has occurred’.
فَسَارَ إِلَيْهِ يَزِيدُ وَ أَبْلَغَهُ مَقَالَ عَلِيٍّ ع فَأَقْبَلَ الْأَشْتَرُ وَ هُوَ يَقُولُ لِأَهْلِ الْعِرَاقِ يَا أَهْلَ الذُّلِّ وَ الْوَهْنِ أَ حِينَ عَلَوْتُمُ الْقَوْمَ وَ عَلِمُوا أَنَّكُمْ لَهُمْ قَاهِرُونَ فَرَفَعُوا لَكُمُ الْمَصَاحِفَ خَدِيعَةً وَ مَكْراً فَقَالُوا قَاتَلْنَاهُمْ فِي اللَّهِ وَ نَتْرُكُ قِتَالَهُمُ الْآنَ فِي اللَّهِ
Yazeed travelled to him and delivered to him the words of Ali-asws. Al-Ashtar came back and he was saying to the people of Al-Iraq, ‘O people of disgrace and weakness! Is it when you are higher than the people and they know that you are subduing them, so they are raising the Qurans to you as a deception and a plot?’ They said, ‘We fought them regarding Allah-azwj and we leave fighting them now for the Sake of Allah-azwj’.
فَقَالَ أَمْهِلُونِي سَاعَةً فَإِنِّي أَحْسَسْتُ بِالْفَتْحِ وَ أَيْقَنْتُ بِالظَّفَرِ قَالُوا لَا قَالَ أَمْهِلُونِي عَدْوَةَ فَرَسِي قَالُوا إِنَّا لَسْنَا نُطِيعُكَ وَ لَا لِصَاحِبِكَ وَ نَحْنُ نَرَى الْمَصَاحِفَ عَلَى رُءُوسِ الرِّمَاحِ نُدْعَى إِلَيْهَا
He said, ‘Respite me for a while, for I can sense the victory and am certain with the winning’. They said, ‘No’. He said, ‘Respite me for the (final) galloping of my horse’. They said, ‘We neither obey you nor your companions, and we can see the Quran upon the top of the spears. We are called to it’.
فَقَالَ خُدِعْتُمْ وَ اللَّهِ فَانْخَدَعْتُمْ وَ دُعِيتُمْ إِلَى وَضْعِ الْحَرْبِ فَأَجَبْتُمْ فَقَامَ جَمَاعَةٌ مِنْ بَكْرِ بْنِ وَائِلٍ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ أَجَبْتَ الْقَوْمَ أَجَبْنَا وَ إِنْ أَبَيْتَ أَبَيْنَا
He said, ‘You are deceived, by Allah-azwj! They are deceiving you and calling you to place (terminate) the war, and you are answering’. A group from Bakr Bin Wail stood up and said, ‘O Amir Al-Momineen-asws! If you-asws answer the people, we shall answer, and if you-asws refuse, we shall refuse’.
فَقَالَ ع نَحْنُ أَحَقُّ مَنْ أَجَابَ إِلَى كِتَابِ اللَّهِ وَ إِنَّ مُعَاوِيَةَ وَ عَمْراً وَ ابْنَ أَبِي مُعَيْطٍ وَ حَبِيبَ بْنَ مَسْلَمَةَ وَ ابْنَ أَبِي سَرْحٍ وَ الضَّحَّاكَ بْنَ قَيْسٍ لَيْسُوا بِأَصْحَابِ دِينٍ وَ قُرْآنٍ أَنَا أَعْرَفُ بِهِمْ مِنْكُمْ قَدْ صَحِبْتُهُمْ أَطْفَالًا وَ رِجَالًا
He-asws said, ‘We are more rightful ones to answer to the Book of Allah-azwj, and Muawiya, and Amro, and Ibn Abu Mueet, and Habeen Bin Maslama, and Ibn Abu sar’h, and Al-Zahhak Bin Qays aren’t companions of religion and Quran. I-asws are more knowing with them than you all. I-asws had accompanied them as children, and men’.
فِي كَلَامٍ لَهُ فَقَالَ أَهْلُ الشَّامِ فَإِنَّا قَدِ اخْتَرْنَا عَمْراً فَقَالَ الْأَشْعَثُ وَ ابْنُ الْكَوَّاءِ وَ مِسْعَرٌ الْفَدَكِيُّ وَ زَيْدٌ الطَّائِيُّ نَحْنُ اخْتَرْنَا أَبَا مُوسَى فَقَالَ أَمِيرُ الْمُؤْمِنِينَ فَإِنَّكُمْ قَدْ عَصَيْتُمُونِي فِي أَوَّلِ الْأَمْرِ فَلَا تَعْصُونِي الْآنَ
In a speech of his (narrator), ‘The people of Syria said, ‘We have chosen Amro (Bin Al-Aas)’. Al-Ash’as, and Ibn Al-Kawa, and Mis’ar Al-Fadaky, and Zayd Al-Taie said, ‘We choose Abu Musa (Al Ashari)’. Amir Al-Momineen-asws said: ‘You have disobeyed me in the first matter, so do not disobey me-asws now’.
فَقَالُوا إِنَّهُ قَدْ كَانَ يُحَذِّرُنَا مِمَّا وَقَعْنَا فِيهِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ إِنَّهُ لَيْسَ بِثِقَةٍ قَدْ فَارَقَنِي وَ قَدْ خَذَّلَ النَّاسَ عَنِّي ثُمَّ هَرَبَ مِنِّي حَتَّى آمَنْتُهُ بَعْدَ شَهْرٍ وَ لَكِنَّ هَذَا ابْنُ عَبَّاسٍ أُوَلِّيهِ ذَلِكَ
They said, ‘Surely he-asws had cautioned us from what we have fallen into’. Amir Al-Momineen-asws said, ‘He isn’t trustworthy. He has separated from me-asws and has caused the people to abandon me-asws, then he fled from me-asws until I-asws granted him amnesty after a month. But this Ibn Abbas should be in charge of that’.
قَالُوا وَ اللَّهِ مَا نُبَالِي أَنْتَ كُنْتَ أَمِ ابْنُ عَبَّاسٍ قَالَ فَالْأَشْتَرُ قَالَ الْأَشْعَثُ وَ هَلْ سَعَّرَ الْحَرْبَ غَيْرُ الْأَشْتَرِ وَ هَلْ نَحْنُ إِلَّا فِي حُكْمِ الْأَشْتَرِ
They said, ‘By Allah-azwj! We do not mind it would be you-asws or Ibn Abbas’. He-asws said: ‘So, Al-Ashtar’. Al-Ash’as said, ‘And can anyone heat up the war apart from Al-Ashtar? And are we except in the decision of Al-Ashtar?’
قَالَ الْأَعْمَشُ حَدَّثَنِي مَنْ رَأَى عَلِيّاً ع يَوْمَ صِفِّينَ يُصَفِّقُ بِيَدَيْهِ وَ يَقُولُ يَا عَجَباً أُعْصَى وَ يُطَاعُ مُعَاوِيَةُ وَ قَالَ قَدْ أَبَيْتُمْ إِلَّا أَبَا مُوسَى قَالُوا نَعَمْ قَالَ فَاصْنَعُوا مَا بَدَا لَكُمْ اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِنْ صَنِيعِهِمْ وَ قَالَ الْأَحْنَفُ إِذَا اخْتَرْتُمْ أَبَا مُوسَى فَادْفَئُوا ظَهْرَهُ
Al-Amsh said, ‘It is narrated to me by the one who saw Ali-asws on the day of Siffeen clasping his-asws hands and saying: ‘O how strange! I-asws am being disobeyed and Muawiya is being obeyed!’ And he-asws said: ‘You have refused except for (choosing) Abu Musa?’ They said, ‘Yes’. He-asws said: ‘Then do whatever comes to you all! O Allah-azwj! I-asws disavow from their deeds’. Al-Ahnaf said, ‘When you have chosen Abu Musa, then warm his back’.
فَقَالَ خُرَيْمُ بْنُ فَاتِكٍ الْأَسَدِيُ
| لَوْ كَانَ لِلْقَوْمِ رَأْيٌ يَرْشُدُونَ بِهِ- | أَهْلُ الْعِرَاقِ رَمَوْكُمْ بِابْنِ عَبَّاسٍ- | |
| لَكِنْ رَمَوْكُمْ بِشَيْخٍ مِنْ ذَوِي يَمَنٍ | لَمْ يَدْرِ مَا ضَرْبُ أَسْدَاسٍ وَ أَخْمَاسٍ- |
Khureym Bin Fatik Al-Asady said, ‘If only the people had a view they could be guided by. The people of Al-Iraq cast you with Ibn Abbas, but they cast you with an old man from Yamen who did not even know what is a sixth of a strike and a fifth’.
فَلَمَّا اجْتَمَعُوا كَانَ كَاتِبُ عَلِيٍّ ع عُبَيْدَ اللَّهِ بْنَ أَبِي رَافِعٍ وَ كَاتِبُ مُعَاوِيَةَ عُمَيْرَ بْنَ عَبَّادٍ الْكَلْبِيَّ فَكَتَبَ عُبَيْدُ اللَّهِ هَذَا مَا تَقَاضَى عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فَقَالَ عَمْرٌو اكْتُبُوا اسْمَهُ وَ اسْمَ أَبِيهِ هُوَ أَمِيرُكُمْ فَأَمَّا أَمِيرُنَا فَلَا
When they gathered, the scribe of Ali-asws was Ubeydullah Bin Abu Rafie, and scribe of Muawiya was Umeyr Bin Abbad Al-Kalby. Ubeydullah wrote, ‘This is what is judged upon by Amir Al-Momineen Ali-asws Bin Abu Talib-asws and Muawiya Bin Abu Sufyan’. Amro said, ‘Write his-asws name and name of his-asws father-as. He-asws is your commander, as for our commander, so no’.
فَقَالَ الْأَحْنَفُ لَا تَمْحُ اسْمَ إِمَارَةِ الْمُؤْمِنِينَ فَقَالَ عَلِيٌّ ع اللَّهُ أَكْبَرُ سُنَّةٌ بِسُنَّةٍ وَ مِثْلٌ بِمِثْلٍ وَ إِنِّي لَكَاتِبُ يَوْمِ الْحُدَيْبِيَةِ.
Al-Ahnaf said, ‘Do no delete the name ‘Amir Al-Momineen’’. Ali-asws said: ‘Allah-azwj is the Greatest!’ Sunnah by a Sunnah, and an example with an example, and I-asws was the scribe on the day of Al-Hudeybiya’’.[160]
وَ رَوَى أَحْمَدُ فِي الْمُسْنَدِ أَنَّ النَّبِيَّ ص أَمَرَ أَنْ يُكْتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَقَالَ سُهَيْلُ بْنُ عَمْرٍو هَذَا كِتَابٌ بَيْنَنَا وَ بَيْنَكَ فَافْتَحْهُ بِمَا نَعْرِفُهُ وَ اكْتُبْ بِاسْمِكَ اللَّهُمَّ
And it is reported by Ahmad Bin Al Musnad,
‘The Prophet-saww instructed that he (Ali-asws) writes: ‘In the Name of Allah-azwj the Beneficent, the Merciful’. Suheyl Bin Amro said, ‘This is an agreement between us and you-saww, so begin it with what we recognise, and write, ‘In Your-azwj Name, O Allah-azwj’’
فَأَمَرَ بِمَحْوِ ذَلِكَ وَ كَتَبَ بِاسْمِكَ اللَّهُمَّ هَذَا مَا اصْطَلَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ وَ سُهَيْلُ بْنُ عَمْرٍو وَ أَهْلُ مَكَّةَ فَقَالَ سُهَيْلٌ لَوْ أَجَبْتُكَ إِلَى هَذَا لَأَقْرَرْتُ لَكَ بِالنُّبُوَّةِ فَقَالَ امْحُهَا يَا عَلِيُّ فَجَعَلَ يَتَلَكَّأُ وَ يَأْبَى
He-saww instructed with the deletion of that and wrote: ‘In Your-azwj Name, O Allah-azwj. This is what has been reconciled upon by Muhammad-saww Rasool-Allah-saww and Suheyl Bin Amro and the people of Makkah’. Suheyl said, ‘If I were to answer to this, I would be acknowledging to you-saww with the Prophet-hood’. He-saww said: ‘Delete it, O Ali-asws!’ He-asws went on to delay and refused.
فَمَحَاهَا النَّبِيُّ ص وَ كَتَبَ هَذَا مَا اصْطَلَحَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ وَ أَهْلُ مَكَّةَ يَقُولُ اللَّهُ فِي كِتَابِهِ لَقَدْ كانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ.
The Prophet-saww deleted it and wrote: ‘This is what has been reconciled upon by Muhammad-saww Bin Abdullah-as Bin Abdul Muttalib-as, and the people of Makkah’. Allah-azwj Said in His-azwj Book: There would always be for you all, in (the person of) Rasool-Allah, an excellent exemplar [33:21]’’.[161]
وَ رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ بُرَيْدَةَ بْنِ سُفْيَانَ عَنْ مُحَمَّدِ بْنِ كَعْبٍ أَنَّ النَّبِيَّ ص قَالَ لِعَلِيٍّ فَإِنَّ لَكَ مِثْلَهَا تُعْطِيهَا وَ أَنْتَ مُضْطَهِدٌ.
And it is reported by Muhammad Bin Is’haq, from Bureyda Bin Sufyan, from Muhammad Bin Ka’ab,
‘The Prophet-saww said to Ali-asws: ‘Surely for you-asws would be its like. You would be given it and would be persecuted’’.[162]
563 – كش، رجال الكشي رَوَتْ بَعْضُ الْعَامَّةِ عَنِ الْحَسَنِ الْبَصْرِيِّ قَالَ حَدَّثَنِي الْأَحْنَفُ أَنَّ عَلِيّاً ع كَانَ يَأْذَنُ لِبَنِي هَاشِمٍ وَ كَانَ يَأْذَنُ لِي مَعَهُمْ قَالَ فَلَمَّا كَتَبَ إِلَيْهِ مُعَاوِيَةُ إِنْ كُنْتَ تُرِيدُ الصُّلْحَ فَامْحُ عَنْكَ اسْمَ الْخِلَافَةِ فَاسْتَشَارَ بَنِي هَاشِمٍ فَقَالَ لَهُ رَجُلٌ مِنْهُمْ انْزَحْ هَذَا الِاسْمَ الَّذِي نَزَحَهُ اللَّهُ
(The book) ‘Rijal Al Kashy’ – One of the general Muslims has reported from Al Hassan Al Basry who said, ‘It is narrated to me by Al Ahnaf,
‘Ali-asws used to permit for the Clan of Hashim-as, and he-asws was permitting me with them. When Muawiya wrote to him-asws, ‘If you-asws want the reconciliation, then delete that name of the caliphate from you-asws’. He-asws consulted the Clan of Hashim-as, so a man from them said, ‘Displace this name which Allah-azwj has Displaced’.
قَالَ فَإِنَّ كُفَّارَ قُرَيْشٍ لَمَّا كَانَ بَيْنَ رَسُولِ اللَّهِ ص وَ بَيْنَهُمْ مَا كَانَ وَ كَتَبَ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ أَهْلَ مَكَّةَ كَرِهُوا ذَلِكَ وَ قَالُوا لَوْ نَعْلَمُ إِنَّكَ لَرَسُولُ اللَّهِ مَا مَنَعْنَاكَ أَنْ تَطُوفَ بِالْبَيْتِ
He-asws said: ‘Quraysh Kafirs, when it happened between Rasool-Allah-saww and them what happened, and he-saww wrote, ‘This is what has been judged upon by Muhammad-saww Rasool-Allah-azwj’, the people Makkah disliked that and said, ‘If we knew you-saww are a Rasool-saww of Allah-azwj, we would not prevent you-saww from performing Tawaaf of the House (Kabah)’.
قَالَ فَكَيْفَ إِذَنْ قَالُوا اكْتُبْ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ أَهْلَ مَكَّةَ فَرَضِيَ
He-saww said: ‘So, how then?’ They said, ‘Write, ‘This is what has been judged upon by Muhammad-saww Bin Abdullah-asws (with) the people of Makkah’’. He-saww agreed’.
قَالَ الْأَحْنَفُ فَقُلْتُ لِذَلِكَ الرَّجُلِ كَلِمَةٌ فِيهَا غِلْظَةٌ وَ قُلْتُ لِعَلِيٍّ أَيُّهَا الرَّجُلُ وَ اللَّهِ مَا لَكَ مَا قَالَ رَسُولُ اللَّهِ إِنَّا مَا حَابَيْنَاكَ فِي بَيْعَتِنَا وَ لَوْ نَعْلَمُ أَحَداً فِي الْأَرْضِ الْيَوْمَ أَحَقَّ بِهَذَا الْأَمْرِ مِنْكَ لَبَايَعْنَاهُ وَ لَقَاتَلْنَاكَ مَعَهُ أُقْسِمُ بِاللَّهِ إِنْ مَحَوْتَ عَنْكَ هَذَا الِاسْمَ الَّذِي دَعَوْتَ النَّاسَ إِلَيْهِ وَ بَايَعْتَهُمْ عَلَيْهِ لَا نَرْجِعُ إِلَيْهِ أَبَداً.
Al-Ahnaf said, ‘I said to that man, ‘There is a harsh word in it’, and I said to Ali-asws, ‘O you-asws man! By Allah-azwj, what is the matter with you-asws? Rasool-Allah-saww said: ‘We are not being prejudicial in our allegiance’. And if we knew of anyone in the earth today more rightful with this command than you-asws we would pledge allegiance to him and we would fight against you-asws with him. I swear by Allah-azwj! If this name is deleted from you-asws, that which you-asws are calling the people to, and have taken their allegiances upon, it will not return to you-asws, ever!’’[163]
564 – ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ أَبِي السَّرِيِّ عَنْ هِشَامٍ عَنْ أَبِي مِخْنَفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدَبٍ عَنْ أَبِيهِ قَالَ: لَمَّا وَقَعَ الِاتِّفَاقُ عَلَى كَتْبِ الْقِصَّةِ بَيْنَ أَمِيرِ الْمُؤْمِنِينَ ع وَ بَيْنَ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ حَضَرَ عَمْرُو بْنُ الْعَاصِ فِي رِجَالٍ مِنْ أَهْلِ الشَّامِ وَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فِي رِجَالٍ مِنْ أَهْلِ الْعِرَاقِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Imran, from Muhammad Bin Musa, from Muhammad Bin Al Sary, from Hisham, from Abu Mikhnaf, from Abdul Rahman Bin Jundab, from his father who said,
‘When the letter of the arbitration occurred between Amir Al-Momineen-asws and Muawiya Bin Abu Sufyan, Amro Bin Al-Aas presented among when from the people of Syria, and Abdullah Bin Abbas was among men from the people of Al-Iraq.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْكَاتِبٍ اكْتُبْ هَذَا مَا تَقَاضَى عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فَقَالَ عَمْرُو بْنُ الْعَاصِ اكْتُبْ اسْمَهُ وَ اسْمَ أَبِيهِ وَ لَا تُسَمِّهِ بِإِمْرَةِ الْمُؤْمِنِينَ فَإِنَّمَا هُوَ أَمِيرُ هَؤُلَاءِ وَ لَيْسَ هُوَ بِأَمِيرِنَا
Amir Al-Momineen-asws said to the scribed: ‘Write, ‘This is what has been judged upon by Amir Al-Momineen Ali-asws Bin Abu Talib-asws and Muawiya Bin Abu Sufyan’’. Amro Bin Al-Aas said, ‘Write his-asws name and name of his-asws father-as, and do not name him-asws as ‘Amir Al-Momineen’ (commander of the faithful), for he is their commander and he-asws isn’t our commander’.
فَقَالَ الْأَحْنَفُ بْنُ قَيْسٍ لَا تَمْحُ هَذَا الِاسْمَ فَإِنِّي أَتَخَوَّفُ إِنْ مَحَوْتَهُ لَا يَرْجِعُ إِلَيْكَ أَبَداً فَامْتَنَعَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ مَحْوِهِ فَتَرَاجَعَ الْخِطَابُ فِيهِ مَلِيّاً مِنَ النَّهَارِ فَقَالَ الْأَشْعَثُ بْنُ قَيْسٍ امْحُ هَذَا الِاسْمَ نَزَحَهُ اللَّهُ
Al-Ahnaf Bin Qays said, ‘Do not delete this name, for I fear than if you-asws were to delete it, it will not return to you-asws, ever!’ So, Amir Al-Momineen-asws refused from deleting it. Then the discussion regarding it retreated for a while from the day. Al-Ash’as Bin Qays said, ‘Delete this name (which) Allah-azwj has Displaced’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُ أَكْبَرُ سُنَّةٌ بِسُنَّةٍ وَ مِثْلٌ بِمِثْلٍ وَ اللَّهِ إِنِّي لَكَاتِبُ رَسُولِ اللَّهِ ص يَوْمَ الْحُدَيْبِيَةِ وَ قَدْ أَمْلَى عَلَيَّ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ سُهَيْلَ بْنَ عَمْرٍو
Amir Al-Momineen-asws said: ‘Allah-azwj is the Greatest! A Sunnah by a Sunnah, and an example by an example. By Allah-azwj! I-asws was the scribe of Rasool-Allah-azwj on the day of Al-Hudeybiya, and he-saww had dictated unto me-asws, ‘This is what is judged upon by Muhammad-saww, Rasool-saww of Allah-azwj (and) Suhyel Bin Amro’.
فَقَالَ لَهُ سُهَيْلٌ امْحُ رَسُولَ اللَّهِ فَإِنَّا لَا نُقِرُّ لَكَ بِذَلِكَ وَ لَا نَشْهَدُ لَكَ بِهِ اكْتُبْ اسْمَكَ وَ اسْمَ أَبِيكَ فَامْتَنَعْتُ مِنْ مَحْوِهِ فَقَالَ النَّبِيُّ ص امْحُهُ يَا عَلِيُّ وَ سَتُدْعَى فِي مِثْلِهَا فَتُجِيِبُ وَ أَنْتَ عَلَى مَضَضٍ
Suheyl said to him-saww, ‘Delete ‘Rasool-saww of Allah-azwj’, for we do not acknowledge for you-saww with that, nor do we testify for you-saww with it. Write your-saww name and name of your-saww father-as’. I-asws refused from deleting it. The Prophet-saww said: ‘Delete it, O Ali-asws, and you will be called regarding similar to it and you-asws will answer and you-asws would be upon anguish’.
فَقَالَ عَمْرُو بْنُ الْعَاصِ سُبْحَانَ اللَّهِ وَ مِثْلُ هَذَا يُشْبِهُ بِذَلِكَ وَ نَحْنُ مُؤْمِنُونَ وَ أُولَئِكَ كَانُوا كُفَّاراً فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا ابْنَ النَّابِغَةِ وَ مَتَى لَمْ تَكُنْ لِلْفَاسِقِينَ وَلِيّاً وَ لِلْمُسْلِمِينَ عُدُوّاً وَ هَلْ تُشْبِهُ إِلَّا أُمَّكَ الَّتِي دَفَعَتْ بِكَ
Amro Bin Al-Aas said, ‘Glory be to Allah-azwj! And an example of this resembling with that, and we are Momineen and they were Kafirs’. Amir Al-Momineen-asws said: ’O Ibn Al-Nabigha! And when did you not happen to be a friend of the transgressors and an enemy to the Muslims? And you do not resemble except your mother who pushed with you?’
فَقَالَ عَمْرُو بْنُ الْعَاصِ لَا جَرَمَ لَا يَجْمَعُ بَيْنِي وَ بَيْنَكَ مَجْلِسٌ أَبَداً فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ اللَّهِ إِنِّي لَأَرْجُو أَنْ يُطَهِّرَ اللَّهُ مَجْلِسِي مِنْكَ وَ مِنْ أَشْبَاهِكَ ثُمَّ كَتَبَ الْكِتَابَ وَ انْصَرَفَ النَّاسُ.
Amro Bin Al-Aas said, ‘No offense (but) there will not be a gathering between you-asws and me, ever!’ Amir Al-Momineen-asws said: ‘By Allah-azwj! I wish Allah-azwj would Purify my-asws gathering from you and from the ones resembling you’. Then the agreement was written and the people dispersed’’.[164]
565 – فس، تفسير القمي فِي قِصَّةِ الْحُدَيْبِيَةِ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ إِنَّكَ أَبَيْتَ أَنْ تَمْحُوَ اسْمِي مِنَ النُّبُوَّةِ فَوَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً لَتُجِيبَنَّ أَبْنَاءَهُمْ إِلَى مِثْلِهَا وَ أَنْتَ مَضِيضٌ مُضْطَهَدٌ
Tafseer Al Qummi –
‘In the story of Al-Hudeybiya – ‘Rasool-Allah-saww said: ‘O Ali-asws! You-asws refused to delete my-asws name from the Prophet-hood, by the One-azwj Who Sent me-saww with the truth as a Prophet-saww! Their sons would be coming to the like of it, and you-asws would being anguish, persecuted’.
فَلَمَّا كَانَ يَوْمُ صِفِّينَ وَ رَضُوا بِالْحَكَمَيْنِ كَتَبَ هَذَا مَا اصْطَلَحَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ فَقَالَ عَمْرُو بْنُ الْعَاصِ لَوْ عَلِمْنَا أَنَّكَ أَمِيرُ الْمُؤْمِنِينَ مَا حَارَبْنَاكَ وَ لَكِنِ اكْتُبْ هَذَا مَا اصْطَلَحَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ
When it was the day of Siffeen and they agreed with the two judges, he-asws wrote: ‘This is what is agreed upon by Amir Al-Momineen-asws and Muawiya Bin Abu Sufyan’. Amro Bin Al-Aas said, ‘If we knew you-asws are ‘Amir Al-Momineen (commander of the faithful)’, we would not be at war with you-asws. But write, ‘This is what is agreed upon by Ali-asws Bin Abu Talib-asws and Muawiya Bin Abu Sufyan’’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ صَدَقَ اللَّهُ وَ صَدَقَ رَسُولُهُ أَخْبَرَنِي رَسُولُ اللَّهِ ص بِذَلِكَ.
Amir Al-Momineen-asws said: ‘Allah-azwj and His-azwj Rasool-saww spoke the truth. Rasool-Allah-saww had informed me-asws with that’’.[165]
566 – ل، الخصال فِيمَا أَجَابَ بِهِ أَمِيرُ الْمُؤْمِنِينَ ع الْيَهُودِيَّ السَّائِلَ عَمَّا فِيهِ مِنْ خِصَالِ الْأَوْصِيَاءِ قَالَ ع وَ أَمَّا السَّادِسَةُ يَا أَخَا الْيَهُودِ فَتَحْكِيمُهُمْ وَ مُحَارَبَةُ ابْنِ آكِلَةِ الْأَكْبَادِ وَ هُوَ طَلِيقُ بْنُ طَلِيقٍ مُعَانِدٌ لِلَّهِ عَزَّ وَ جَلَّ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ مُنْذُ بَعَثَ اللَّهُ مُحَمَّداً ص إِلَى أَنْ فَتَحَ اللَّهُ عَلَيْهِ مَكَّةَ عَنْوَةً
(The book) ‘Al Khisaal’ –
‘Among what Amir Al-Momineen-asws answered the Jew with, the questioner about what characteristics there are in the successors-as, he-asws said: ‘And as for the sixth, O Jewish brother! Their adjudication and war of the son of the liver-eater (Muawiya), a freed slave (at the conquest of Makkah), son of a freed slave (at the conquest of Makkah), obstinate to Allah-azwj Mighty and Majestic and to His-azwj Rasool-saww and to the Momineen since Allah-azwj Sent Muhammad-saww up to the conquest of Makkah forced upon him.
فَأُخِذَتْ بَيْعَتُهُ وَ بَيْعَةُ أَبِيهِ لِي مَعَهُ فِي ذَلِكَ الْيَوْمِ وَ فِي ثَلَاثَةِ مَوَاطِنَ بَعْدَهُ وَ أَبُوهُ بِالْأَمْسِ أَوَّلُ مَنْ سَلَّمَ عَلَيَّ بِإِمْرَةِ الْمُؤْمِنِينَ وَ جَعَلَ يَحُثُّنِي عَلَى النُّهُوضِ فِي أَخْذِ حَقِّي مِنَ الْمَاضِينَ قَبْلِي يُجَدِّدُ لِي بَيْعَتَهُ كُلَّمَا أَتَانِي
I-asws took his allegiance and the allegiance of his father for me-asws with him during that day, and in three places after it, and his father yesterday was the first one to greet unto me-asws as ‘Amir Al-Momineen’, and urging me-asws upon the getting up in taking my-asws right from the past ones before me-asws, renewing his allegiance to me-asws every time he came to me-asws.
وَ أَعْجَبُ الْعَجَبِ أَنَّهُ لَمَّا رَأَى رَبِّي تَبَارَكَ وَ تَعَالَى قَدْ رَدَّ إِلَيَّ حَقِّي وَ أَقَرَّهُ فِي مَعْدِنِهِ وَ انْقَطَعَ طَمَعُهُ أَنْ يَصِيرَ فِي دِينِ اللَّهِ رَابِعاً وَ فِي أَمَانَةٍ حَمَلْنَاهَا حَاكِماً كَرَّ عَلَى الْعَاصِي بْنِ الْعَاصِ فَاسْتَمَالَهُ فَمَالَ إِلَيْهِ
And wonders of (all) wonders! When he saw my-asws Lord-azwj Blessed and Exalted to have Returned my-asws right to me-asws, and Settled it in His-azwj Mine, and his greed would be cut off if he were to come into the religion of Allah-azwj and regarding the entrustment we-asws are carrying, (greed to be) a ruler persisting upon the disobedient son of the disobedient. He inclined him and he inclined towards him.
ثُمَّ أَقْبَلَ بِهِ بَعْدَ إِذْ أَطْمَعَهُ مِصْرَ وَ حَرَامٌ عَلَيْهِ أَنْ يَأْخُذَ مِنَ الْفَيْءِ دُونَ قِسْمِهِ دِرْهَماً وَ حَرَامٌ عَلَى الرَّاعِي إِيصَالُ دِرْهَمٍ إِلَيْهِ فَوْقَ حَقِّهِ فَأَقْبَلَ يَخْبِطُ الْبِلَادَ بِالظُّلْمِ وَ يَطَؤُهَا بِالْغَشْمِ فَمَنْ بَايَعَهُ أَرْضَاهُ وَ مَنْ خَالَفَهُ نَاوَاهُ
Then he came with him afterwards when he was greedy for Egypt, and prohibited upon him that he takes from the war booty besides his portion, even a single Dirham, and it is prohibited upon the shepherd (ruler) to give a single Dirham to him above his right. So, he went around ruining the country with the injustice and trampling it with the deceptions. The one pledged allegiance, please him, and the one who opposed him, distanced him.
ثُمَّ تَوَجَّهَ إِلَيَّ نَاكِثاً عَلَيْنَا مُغَيِّراً فِي الْبِلَادِ شَرْقاً وَ غَرْباً وَ يَمِيناً وَ شِمَالًا وَ الْأَنْبَاءُ تَأْتِينِي وَ الْأَخْبَارُ تَرِدُ عَلَيَّ بِذَلِكَ فَأَتَانِي أَعْوَرُ ثَقِيفٍ فَأَشَارَ عَلَيَّ أَنْ أُوَلِّيَهُ الْبِلَادَ الَّتِي هُوَ بِهَا لِأُدَارِيَهُ بِمَا أُوَلِّيهِ عَنْهَا وَ فِي الَّذِي أَشَارَ بِهِ الرَّأْيَ فِي أَمْرِ الدُّنْيَا
Then he diverted his attention to me-asws, breaking allegiance upon us, marauding in the country, east and west, right and left, and the news did come to me-asws, and narrations were referred to me-asws of that. Awr Saqeef came to me-asws indicating to me-asws that I should make him a governor of the country which he is at it (Syria), to administer it with what I-asws make him to be in charge of it, and in that which he had indicated the opinion with it regarding the matter of the world.
لَوْ وَجَدْتُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فِي تَوْلِيَتِهِ لِي مَخْرَجاً وَ أَصَبْتُ لِنَفْسِي فِي ذَلِكَ عُذْراً فَأَعْمَلْتُ الرَّأْيَ فِي ذَلِكَ وَ شَاوَرْتُ مَنْ أَثِقُ بِنَصِيحَتِهِ لِلَّهِ عَزَّ وَ جَلَّ وَ لِرَسُولِهِ ص وَ لِي وَ لِلْمُؤْمِنِينَ
If I-asws had found a way out for me-asws in the Present of Allah-azwj Mighty and Majestic in making him a ruler, I would have achieved an excuse for myself-asws regarding that. I-asws utilised the view regarding that and consulted the ones I-asws trusted with his advice as being for the Sake of Allah-azwj Mighty and Majestic and for His-azwj Rasool-saww, and for me-asws and for the Momineen.
فَكَانَ رَأْيُهُ فِي ابْنِ آكِلَةِ الْأَكْبَادِ كَرَأْيِي يَنْهَانِي عَنْ تَوْلِيَتِهِ وَ يُحَذِّرُنِي أَنْ أُدْخِلَ فِي أَمْرِ الْمُسْلِمِينَ يَدَهُ وَ لَمْ يَكُنِ اللَّهُ لِيَرَانِي أَتَّخِذُ الْمُضِلِّينَ عَضُداً
His view regarding the son of the liver-eater was like my-asws view, forbidding me-asws from making him the ruler and cautioned me-asws from letting his hand enter into the affairs of the Muslims, and it cannot happen that Allah-azwj would see me-asws Take the strayers for support [18:51].
فَوَجَّهْتُ إِلَيْهِ أَخَا بَجِيلَةَ مَرَّةً وَ أَخَا الْأَشْعَرِيِّينَ مَرَّةً كِلَاهُمَا رَكَنَ إِلَى الدُّنْيَا وَ تَابَعَ هَوَاهُ فِيمَا أَرْضَاهُ فَلَمَّا لَمْ أَرَهُ يَزْدَادُ فِيمَا انْتَهَكَ مِنْ مَحَارِمِ اللَّهِ إِلَّا تَمَادِياً شَاوَرْتُ مَنْ مَعِي مِنْ أَصْحَابِ مُحَمَّدٍ ص الْبَدْرِيِّينَ وَ الَّذِينَ ارْتَضَى اللَّهُ عَزَّ وَ جَلَّ أَمْرَهُمْ وَ رَضِيَ عَنْهُمْ بَعْدَ بَيْعَتِهِمْ وَ غَيْرَهُمْ مِنْ صُلَحَاءِ الْمُسْلِمِينَ وَ التَّابِعِينَ
So, I-asws diverted to him a brother of (clan of) Bajeela once, and brother of the Ashareen once. Each of them inclined towards the world and pursued his personal desires in whatever pleased him. When I-asws saw him increasingly violate the prohibitions of Allah-azwj only deliberately, I-asws consulted the ones with me-asws, from the companions of Muhammad-saww, the participants of Badr, and those Allah-azwj Mighty and Majestic was Pleased with their affairs and was Pleased from them after their allegiances, and others from the righteous Muslims, and the Tabi’een.
فَكُلٌّ يُوَافِقُ رَأْيُهُ رَأْيِي فِي غَزْوِهِ وَ مُحَارَبَتِهِ وَ مَنْعِهِ مِمَّا نَالَتْ مَعَهُ يَدُهُ وَ إِنِّي نَهَضْتُ إِلَيْهِ بِأَصْحَابِي أُنْفِذُ إِلَيْهِ مِنْ كُلِّ مَوْضِعٍ كُتُبِي وَ أُوَجِّهُ إِلَيْهِ رُسُلِي وَ أَدْعُوهُ إِلَى الرُّجُوعِ عَمَّا هُوَ فِيهِ وَ الدُّخُولِ فِيمَا فِيهِ النَّاسُ مَعِي
Every one coincided his view with my-asws view in battling him (Muawiya), and warring him, and prevent him from what his hands hand attained with him, and I-asws got up to him with my-asws companions, enforcing my-asws battalions for every place, and I-asws sent my-asws messengers to him and called him to the returning from what he was indulging in, and entering into what the people had entered into with me-asws.
فَكَتَبَ إِلَيَّ يَتَحَكَّمُ عَلَيَّ وَ يَتَمَنَّى عَلَيَّ الْأَمَانِيَّ وَ يَشْتَرِطُ عَلَيَّ شُرُوطاً لَا يَرْضَاهَا اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ وَ لَا الْمُسْلِمُونَ وَ يَشْتَرِطُ فِي بَعْضِهَا أَنْ أَدْفَعَ إِلَيْهِ أَقْوَاماً مِنْ أَصْحَابِ مُحَمَّدٍ ص أَبْرَاراً فِيهِمْ عَمَّارُ بْنُ يَاسِرٍ وَ أَيْنَ مِثْلُ عَمَّارٍ وَ اللَّهِ لَقَدْ رَأَيْتُنَا مَعَ النَّبِيِّ ص مَا يَعُدُّ مِنَّا خَمْسَةً إِلَّا كَانَ سَادِسَهُمْ وَ لَا أَرْبَعَةً إِلَّا كَانَ خَامِسَهُمْ
He wrote to me, deciding upon me-asws and wishing the wishes unto me-asws, and stipulating conditions upon me. May Allah-azwj Mighty and Majestic nor the Muslims pleased him, and he stipulation in part of it that I should hand over to him a group of the righteous companions of Muhammad-saww, among them being Ammar Bin Yasser-ra; and where are the likes of Ammar-ra? By Allah-azwj! We had seen with the Prophet-saww that he-saww did not count five from us except he-ra was their sixth, nor four except he-ra was their fifth.
اشْتَرَطَ دَفْعَهُمْ إِلَيْهِ لِيَقْتُلَهُمْ وَ يَصْلِبَهُمْ وَ انْتَحَلَ دَمَ عُثْمَانَ وَ لَعَمْرُ اللَّهِ مَا أَلَّبَ عَلَى عُثْمَانَ وَ لَا جَمَعَ النَّاسَ عَلَى قَتْلِهِ إِلَّا هُوَ وَ أَشْبَاهُهُ مِنْ أَهْلِ بَيْتِهِ أَغْصَانُ الشَّجَرَةِ الْمَلْعُونَةِ فِي الْقُرْآنِ
He stipulated that I-asws should hand them over to him so he could kill them, and crucify them, and he arrogated the blood of Usman. By the religion of Allah-azwj! Neither did anyone rally (the people) against Usman nor gathered the people upon killing him, except him and his like from his family members, branches of the Accursed tree in the Quran.
فَلَمَّا لَمْ أُجِبْ إِلَى مَا اشْتَرَطَ مِنْ ذَلِكَ كَرَّ مُسْتَعْلِياً فِي نَفْسِهِ بِطُغْيَانِهِ وَ بَغْيِهِ بِحَمِيرٍ لَا عُقُولَ لَهُمْ وَ لَا بَصَائِرَ فَمَوَّهَ لَهُمْ أَمْراً فَاتَّبَعُوهُ وَ أَعْطَاهُمْ مِنَ الدُّنْيَا مَا أَمَالَهُمْ بِهِ إِلَيْهِ
When I-asws did not answer to what he had stipulated from that, he repeated being arrogant in himself with his tyranny and his revolt with donkeys having no intellect for them nor any insight. He camouflaged the matters to them and they followed him, and he gave them from the world what he could incline them with towards him.
فَنَاجَزْنَاهُمْ وَ حَاكَمْنَاهُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ بَعْدَ الْإِعْذَارِ وَ الْإِنْذَارِ فَلَمَّا لَمْ يَزِدْهُ ذَلِكَ إِلَّا تَمَادِياً وَ بَغْياً لَقِينَاهُ بِعَادَةِ اللَّهِ الَّتِي عَوَّدَنَا مِنَ النَّصْرِ عَلَى أَعْدَائِهِ وَ عَدُوِّنَا وَ رَايَةُ رَسُولِ اللَّهِ بِأَيْدِينَا
We fought them and judged them to Allah-azwj Mighty and Majestic after the excusing, and the warning. When that did not increase him except in excesses and revolt, we met him (in battle) with the Promise of Allah-azwj which He-azwj had Promised us of the Help against His-azwj enemies and our enemies, and the flag of Rasool-Allah-saww was in our hands.
لَمْ يَزَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى يَفُلُّ حِزْبَ الشَّيْطَانِ بِهَا حَتَّى يَقْضِيَ الْمَوْتَ عَلَيْهِ وَ هُوَ مُعَلِّمُ رَايَاتِ أَبِيهِ الَّتِي لَمْ أَزَلْ أُقَاتِلُهَا مَعَ رَسُولِ اللَّهِ ص فِي كُلِّ الْمَوَاطِنِ فَلَمْ يَجِدْ مِنَ الْمَوْتِ مَنْجًى إِلَّا الْهَرَبَ فَرَكِبَ فَرَسَهُ وَ قَلَّبَ رَايَتَهُ وَ لَا يَدْرِي كَيْفَ يَحْتَالُ فَاسْتَعَانَ بِرَأْيِ ابْنِ الْعَاصِ فَأَشَارَ عَلَيْهِ بِإِظْهَارِ الْمَصَاحِفِ وَ رَفْعِهَا عَلَى الْأَعْلَامِ وَ الدُّعَاءِ إِلَى مَا فِيهَا
Allah-azwj Blessed and Exalted did not Cease to Blunt the party of Satan-la with it until the death was Decreed upon him, and he (Muawiya) would be a teacher of the views of his father which I-asws did not cease to fight these along with Rasool-Allah-saww in every place. He (Muawiya) could not find any rescue from the death except the fleeing. He rode his horse and overturned his flag and he did not know how to cheat. He was assisted by the view of Ibn Al-Aas. He indicated to him with manifesting the Qurans and raised them upon the flags, and calling to what was in it.
وَ قَالَ إِنَّ ابْنَ أَبِي طَالِبٍ وَ حِزْبَهُ أَهْلُ بَصَائِرَ وَ رَحْمَةٍ وَ بُقْيَا وَ قَدْ دَعَوْكَ إِلَى كِتَابِ اللَّهِ أَوَّلًا وَ هُمْ مُجِيبُوكَ إِلَيْهِ آخِراً فَأَطَاعَهُ فِيمَا أَشَارَ بِهِ عَلَيْهِ إِذْ رَأَى أَنَّهُ لَا مَنْجَا لَهُ مِنَ الْقَتْلِ أَوْ الْهَرَبِ غَيْرُهُ فَرَفَعَ الْمَصَاحِفَ يَدْعُو إِلَى مَا فِيهَا بِزَعْمِهِ
And he said, ‘Surely the son-asws of Abu Talib-asws and his-asws party and people of insight, and mercy, and survivors, and they had called you to the Book of Allah-azwj at first, and they would answer you to it last’. He (Muawiya) obeyed him (Amro) in what he had indicated with to him, when he saw that there was no rescue for him from the killing or the fleeing apart from it. So, he (Muawiya) raised the Qurans calling to what is in it, by claiming it.
فَمَالَتْ إِلَى الْمَصَاحِفِ قُلُوبُ مَنْ بَقِيَ مِنْ أَصْحَابِي بَعْدَ فَنَاءِ خِيَارِهِمْ وَ جَهْدِهِمْ فِي جِهَادِ أَعْدَاءِ اللَّهِ وَ أَعْدَائِهِمْ عَلَى بَصَائِرِهِمْ فَظَنُّوا أَنَّ ابْنَ آكِلَةِ الْأَكْبَادِ لَهُ الْوَفَاءُ بِمَا دَعَا إِلَيْهِ فَأَصْغَوْا إِلَى دَعْوَتِهِ وَ أَقْبَلُوا بِأَجْمَعِهِمْ فِي إِجَابَتِهِ
There inclined towards the Qurans, hearts of the ones who had remained from my-asws companions after the deaths of their good ones and they had fought them in Jihad against the enemies of Allah-azwj and their enemies upon their insights. They thought that the son of the liver-eater, there is loyalty for him with what he was calling to. So, they listened to his call and accepted in their entirety in answering him.
فَأَعْلَمْتُهُمْ أَنَّ ذَلِكَ مِنْهُ مَكْرٌ وَ مِنِ ابْنِ الْعَاصِ مَعَهُ وَ أَنَّهُمَا إِلَى النَّكْثِ أَقْرَبُ مِنْهُمَا إِلَى الْوَفَاءِ فَلَمْ يَقْبَلُوا قَوْلِي وَ لَمْ يُطِيعُوا أَمْرِي وَ أَبَوْا إِلَّا إِجَابَتَهُ كَرِهْتُ أَمْ هَوِيتُ شِئْتُ أَوْ أَبَيْتُ حَتَّى أَخَذَ بَعْضُهُمْ يَقُولُ لِبَعْضٍ إِنْ لَمْ يَفْعَلْ فَأَلْحِقُوهُ بِابْنِ عَفَّانَ أَوِ ادْفَعُوهُ إِلَى ابْنِ هِنْدٍ بِرُمَّتِهِ
I-asws let them know that it is a plot from him and from Ibn Al-Aas with him, and they were both closer to the breaking from them than to the loyalty. But they did not accept my-asws words and did not obey my-asws orders, and they refused except to answer him, whether I-asws hated it or liked it or refused, to the extent that some of them took with the words of others that if I-asws did not do so, they would join me with (Usman) Ibn Affan, or they would hand it (caliphate) over to the son of Hind in its entirety.
فَجَهَدْتُ عَلِمَ اللَّهُ جَهْدِي وَ لَمْ أَدَعْ عِلَّةً فِي نَفْسِي إِلَّا بَلَّغْتُهَا فِي أَنْ يُخَلُّونِي وَ رَأْيِي فَلَمْ يَفْعَلُوا وَ رَاوَدْتُهُمْ عَلَى الصَّبْرِ عَلَى مِقْدَارِ فُوَاقِ النَّاقَةِ أَوْ رَكْضَةِ الْفَرَسِ فَلَمْ يُجِيبُوا مَا خَلَا هَذَا الشَّيْخَ وَ أَوْمَأَ بِيَدِهِ إِلَى الْأَشْتَرِ وَ عُصْبَةً مِنْ أَهْلِ بَيْتِي
I-asws struggled. Allah-azwj Knows my-asws struggle, and I-asws did not leave any reason within myself-asws except I-asws delivered it that they would remove me-asws and my-asws view. But they did not do so, and I-asws instructed them upon the patience a measurement of hiccups of the camel, or sprinting of the horse, but they did not answer, apart from this sheykh’ – and he-asws gestured with his-asws hand towards Al-Ashtar, and a party from my-asws family members.
فَوَ اللَّهِ مَا مَنَعَنِي أَنْ أَمْضِيَ عَلَى بَصِيرَتِي إِلَّا مَخَافَةُ أَنْ يُقْتَلَ هَذَانِ وَ أَوْمَأَ بِيَدِهِ إِلَى الْحَسَنِ وَ الْحُسَيْنِ فَيَنْقَطِعَ نَسْلُ رَسُولِ اللَّهِ ص وَ ذُرِّيَّتِهِ مِنْ أُمَّتِهِ وَ مَخَافَةُ أَنْ يُقْتَلَ هَذَا وَ هَذَا وَ أَوْمَأَ بِيَدِهِ إِلَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ وَ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ رَضِيَ اللَّهُ عَنْهُمَا
By Allah-azwj! Nothing prevented me-asws from continuing upon my-asws insight except fear that these two would be killed’ – and he-asws gestured by his-asws hand towards Al-Hassan-asws and Al-Husayn-asws – ‘And the lineage of Rasool-Allah-saww and his-saww offspring would be cut off from his-saww community, and fearing that this one and this one would be killed’ – and he-asws gestured by his-asws hand towards Abdullah son of Ja’far-as, and Muhammad Bin Al-Hanafiyya, may Allah-azwj be Pleased with them both.
فَإِنِّي أَعْلَمُ لَوْ لَا مَكَانِي لَمْ يَقِفَا ذَلِكَ الْمَوْقِفَ فَلِذَلِكَ صَبَرْتُ عَلَى مَا أَرَادَ الْقَوْمُ مَعَ مَا سَبَقَ فِيهِ مِنْ عِلْمِ اللَّهِ عَزَّ وَ جَلَّ
‘I-asws knew, had it not been for my-asws position, they would not pause at that pausing, so for that (reason) I-asws observed patient upon what the people wanted, along with what had preceded regarding it from the Knowledge of Allah-azwj Mighty and Majestic.
فَلَمَّا رَفَعْنَا عَنِ الْقَوْمِ سُيُوفَنَا تَحَكَّمُوا فِي الْأُمُورِ وَ تَخَيَّرُوا الْأَحْكَامَ وَ الْآرَاءَ وَ تَرَكُوا الْمَصَاحِفَ وَ مَا دَعَوْا إِلَيْهِ مِنْ حُكْمِ الْقُرْآنِ وَ مَا كُنْتُ أُحَكِّمُ فِي دِينِ اللَّهِ أَحَداً إِذْ كَانَ التَّحْكِيمُ فِي ذَلِكَ الْخَطَأَ الَّذِي لَا شَكَّ فِيهِ وَ لَا امْتِرَاءَ
When we raised our swords from the people, they decided regarding the affairs and chose the decisions, and the opinions, and they neglected the Qurans and what they had (initially) called to, from the Judgment of the Quran, and I-asws had not judged anyone in the religion of Allah-azwj when the adjudication regarding that was the mistake which there is no doubt in it, nor doubtful.
فَلَمَّا أَبَوْا إِلَّا ذَلِكَ أَرَدْتُ أَنْ أُحَكِّمَ رَجُلًا مِنْ أَهْلِ بَيْتِي أَوْ رَجُلًا مِمَّنْ أَرْضَى رَأْيَهُ وَ عَقْلَهُ وَ أَثِقُ بِنَصِيحَتِهِ وَ مَوَدَّتِهِ وَ دِينِهِ وَ أَقْبَلْتُ لَا أُسَمِّي أَحَداً إِلَّا امْتَنَعَ مِنْهُ ابْنُ هِنْدٍ وَ لَا أَدْعُوهُ إِلَى شَيْءٍ مِنَ الْحَقِّ إِلَّا أَدْبَرَ عَنْهُ
When they refused except that, I-asws wanted to make a man from my-asws family members as a judge, or a man I-asws agreed with his view, and his intellect, and I trusted his advice, and his cordiality, and his religion. I-asws did not name anyone except the son of Hind refused from it, nor did I-asws call to anything from the truth except he turned around from it.
وَ أَقْبَلَ ابْنُ هِنْدٍ يَسُومُنَا عَسَفاً وَ مَا ذَاكَ إِلَّا بِاتِّبَاعِ أَصْحَابِي لَهُ عَلَى ذَلِكَ فَلَمَّا أَبَوْا إِلَّا غَلَبَتِي عَلَى التَّحْكِيمِ تَبَرَّأْتُ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْهُمْ وَ فَوَّضْتُ ذَلِكَ إِلَيْهِمْ فَقَلَّدُوهُ امْرَأً فَخَدَعَهُ ابْنُ الْعَاصِ خَدِيعَةً ظَهَرَتْ فِي شَرْقِ الْأَرْضِ وَ غَرْبِهَا وَ أَظْهَرَ الْمَخْدُوعُ عَلَيْهَا نَدَماً.
And the son of Hind came blaming us for abuse of authority, and that was not except due to my-asws companions following him upon that. When they refused except that they would overcome me-asws upon the arbitration, I-asws disavowed to Allah-azwj Mighty and Majestic from them and delegated that to them. They collared it to a man whom Ibn Al-Aas deceived with a deception appearing in the east of the earth and its west, and the deceived appeared regretful upon it’’.[166]
567 – كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْحَكَمَيْنِ حِينَ بَعَثَهُمَا احْكُمَا بِكِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ وَ إِنْ كَانَ فِيهِمَا حَزُّ حَلْقِي فَإِنَّهُ مَنْ قَادَهَا إِلَى هَؤُلَاءِ فَإِنَّ نِيَّتَهُمْ أَخْبَثُ
Kitab Suleym Bin Qays –
‘Amir Al-Momineen-asws said to the two judges when he-asws sent them: ‘Judge by the Book of Allah-azwj and the Sunnah of His-azwj Prophet-saww, and even if in these two my-asws throat is slit, for the ones who are guiding it (caliphate) to them, their intentions are wicked’.
فَقَالَ لَهُ رَجُلٌ مِنَ الْأَنْصَارِ وَ فِي رِوَايَةٍ أُخْرَى فَلَقِيَهُ صِدِّيقٌ لَهُ مِنَ الْأَنْصَارِ فَقَالَ مَا هَذَا الِانْتِشَارُ الَّذِي بَلَغَنِي عَنْكَ مَا كَانَ أَحَدٌ مِنَ الْأُمَّةِ أَضْبَطَ لِلْأَمْرِ مِنْكَ فَمَا هَذَا الِاخْتِلَافُ وَ الِانْتِشَارُ
A man from the Helpers said to him-asws, and in another report, a friend of his-asws from the Helpers met him-asws. He said, ‘What is this which is being circulated reaching me from you-asws. There was no one from the community more exact for the command than you-asws. So, what is this differing and the (rumours) being spread?’
فَقَالَ لَهُ عَلِيٌّ ع أَنَا صَاحِبُكَ الَّذِي تَعْرِفُ إِلَّا أَنِّي قَدْ بُلِيتُ بِأَخَابِثَ مِنْ خَلْقِ اللَّهِ أُرِيدُهُمْ عَلَى الْأَمْرِ فَيَأْبَوْنَ فَإِنْ تَابَعْتُهُمْ عَلَى مَا يُرِيدُونَ تَفَرَّقُوا عَنِّي.
Ali-asws said to him: ‘I-asws am your companion whom you recognise, except that I-asws am being Tried with the wicked ones from the creatures of Allah-azwj. I-asws want them upon the matter, but they are refusing. If I-asws were to follow them upon what they want, they would (still) disperse away from me-asws’’.[167]
568 – نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع بَعْدَ التَّحْكِيمِ الْحَمْدُ لِلَّهِ وَ إِنْ أَتَى الدَّهْرُ بِالْخَطْبِ الْفَادِحِ وَ الْحَدَثِ الْجَلِيلِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ لَا شَرِيكَ لَهُ لَيْسَ مَعَهُ إِلَهٌ غَيْرُهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص
(The book) ‘Nahj Al Balagah’ –
‘And from a sermon of his-asws after the arbitration: ‘The Praise be to Allah-azwj, and even though the time has brought the fierce event and the majestic occurrence, and I-asws testify that there is no god except Allah-azwj. There is no associate for Him-azwj. There isn’t anyone with Him-azwj apart from Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww.
أَمَّا بَعْدُ فَإِنَّ مَعْصِيَةَ النَّاصِحِ الشَّفِيقِ الْعَالِمِ الْمُجَرَّبِ تُورِثُ الْحَسْرَةَ وَ تُعْقِبُ النَّدَامَةَ وَ قَدْ كُنْتُ أَمَرْتُكُمْ فِي هَذِهِ الْحُكُومَةِ أَمْرِي وَ نَخَلْتُ لَكُمْ مَخْزُونَ رَأْيِي لَوْ كَانَ يُطَاعُ لِقَصِيرٍ أَمْرٌ فَأَبَيْتُمْ عَلَيَّ إِبَاءَ الْمُخَالِفِينَ الْجُفَاةِ وَ الْمُنَابِذِينَ الْعُصَاةِ حَتَّى ارْتَابَ النَّاصِحُ بِنُصْحِهِ وَ ضَنَّ الزَّنْدُ بِقَدْحِهِ
As for after, the disobedience of the advisor, the sympathetic, the learned, the experience, has inherited the regret, and the remorse is the consequence, and I-asws had instructed you regarding this arbitration of my-asws instructions, and I-asws had sifted for you my-asws treasured view, if it had been obeyed the matter would have been short. But, the disloyal adversaries and the discarders, the disobedience refused to me-asws, to the extent that the advisor (himself) doubted in his own advice, and forearm was careless with its cup.
فَكُنْتُ وَ إِيَّاكُمْ كَمَا قَالَ أَخُو هَوَازِنَ
| أَمَرْتُكُمْ أَمْرِي بِمُنْعَرَجِ اللِّوَى- | فَلَمْ تَسْتَبِينُوا النُّصْحَ إِلَّا ضُحَى الْغَدِ. |
I-asws and you all were just as the brother of Hawazin said, ‘I had instructed you with my instructions at the raising of the flag, but you did not see the clarity of the advice until the next midday (when it was too late)’’.[168]
569 – أَقُولُ وَجَدْتُ فِي بَعْضِ نُسَخِ نَهْجِ الْبَلَاغَةِ، مِنْ خُطْبَةٍ لَهُ ع فِي شَأْنِ الْحَكَمَيْنِ وَ ذَمِّ أَهْلِ الشَّامِ جُفَاةٌ طَغَامٌ عَبِيدٌ أَقْزَامٌ جُمِعُوا مِنْ كُلِّ أَوْبٍ وَ تُلُقِّطُوا مِنْ كُلِّ شَوْبٍ مِمَّنْ يَنْبَغِي أَنْ يُفَقَّهَ وَ يُؤَدَّبَ وَ يُعَلَّمَ وَ يُدَرَّبَ وَ يُوَلَّى عَلَيْهِ وَ يُؤْخَذَ عَلَى يَدَيْهِ لَيْسُوا مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ لَا مِنَ الَّذِينَ تَبَوَّؤُا الدَّارَ
I am saying, ‘I found in one of the copies of (the book) ‘Nahj Al-Balagah’, from a sermon of his-asws regarding the concern of the two judges and condemnation of the people of Syria: ‘Rude, lowly, slaves are gathering from every corner and picked up from every pack, from the ones it is befitting that he is made to understand, and disciplined, and taught, and trained, and supervised upon, and to be taking by his hand. They are neither from the Emigrants and the Helpers, nor from those having taken the house (in Al-Medina).
أَلَا وَ إِنَّ الْقَوْمَ اخْتَارُوا لِأَنْفُسِهِمْ أَقْرَبَ الْقَوْمِ مِمَّا يُحِبُّونَ وَ إِنَّكُمُ اخْتَرْتُمْ لِأَنْفُسِكُمْ أَقْرَبَ الْقَوْمِ مِمَّا تَكْرَهُونَ
Indeed! And the people have chosen for themselves the closest of the people from what they like, and you all are choosing for yourselves the closest of the people from what you dislike.
وَ إِنَّمَا عَهْدُكُمْ بِعَبْدِ اللَّهِ بْنِ قَيْسٍ بِالْأَمْسِ يَقُولُ إِنَّهَا فِتْنَةٌ فَقَطِّعُوا أَوْتَارَكُمْ وَ شِيمُوا سُيُوفَكُمْ فَإِنْ كَانَ صَادِقاً فَقَدْ أَخْطَأَ بِمَسِيرِهِ غَيْرَ مُسْتَكْرَهٍ وَ إِنْ كَانَ كَاذِباً فَقَدْ لَزِمَتْهُ التُّهَمَةُ
And rather, your pact with Abdullah Bin Qays (Abu Musa) yesterday, he was saying, ‘It is a Fitna, so cut off your bow-strings and sheathe your swords!’ So, if he was truthful, then he was mistaken with his travelling (with us for this battle) without being coerced. And if he was lying, so the accusation is necessitated to him.
فَادْفَعُوا فِي صَدْرِ عَمْرِو بْنِ الْعَاصِ بِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ وَ خُذُوا مَهَلَ الْأَيَّامِ وَ حُوطُوا قَوَاصِيَ الْإِسْلَامِ أَ لَا تَرَوْنَ إِلَى بِلَادِكُمْ تُغْزَى وَ إِلَى صَفَاتِكُمْ تُرْمَى.
So, push in the chest of Amro Bin Al-Aas with (choosing) Abdullah Bin Al-Abbas, and take the respite of the days and encompass the borders of Al-Islam. Are you not looking at your cities being raided and to your characters being shot at?’’[169]
[1] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 423
[2] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 424
[3] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 425
[4] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 426
[5] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 427
[6] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 428
[7] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 429
[8] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 430
[9] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 431
[10] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 432
[11] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 433
[12] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 434
[13] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 435
[14] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 436
[15] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 437
[16] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 438
[17] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 439
[18] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 440
[19] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 441
[20] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 442
[21] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 443
[22] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 444
[23] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 445
[24] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 446
[25] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 447
[26] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 448
[27] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 449
[28] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 450
[29] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 451
[30] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 452
[31] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 453
[32] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 454
[33] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 455
[34] Who did not meet with Holy Prophetsaww but met those who were Holy Prophetsaww’s companions.
[35] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 456
[36] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 457
[37] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 458
[38] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 459
[39] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 460
[40] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 461
[41] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 462
[42] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 463
[43] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 464
[44] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 465
[45] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 466
[46] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 467
[47] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 468
[48] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 469
[49] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 470
[50] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 471
[51] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 472
[52] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 473
[53] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 474
[54] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 475
[55] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 476
[56] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 477
[57] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 478
[58] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 479
[59] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 480
[60] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 481
[61] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 482
[62] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 483
[63] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 484
[64] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 485 a
[65] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 485 b
[66] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 486
[67] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 487
[68] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 488
[69] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 489 a
[70] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 489 b
[71] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 489 c
[72] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 490
[73] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 491
[74] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 492
[75] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 493
[76] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 494
[77] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 495
[78] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 496
[79] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 497
[80] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 498
[81] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 499
[82] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 500
[83] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 501
[84] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 502
[85] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 503
[86] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 504
[87] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 505
[88] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 507
[89] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 17 H 508
[90] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 509
[91] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 510
[92] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 511
[93] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 512
[94] Poetry which forbidden is the fiction, see for example: https://www.hubeali.com/articles/PoetsAndThePoetry.pdf
[95] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 513
[96] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 514
[97] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 515
[98] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 516 a
[99] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 516 b
[100] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 516 c
[101] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 516 d
[102] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 18 H 516 e
[103] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 19 H 517
[104] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 19 H 518
[105] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 519 a
[106] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 520 a
[107] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 520 b
[108] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 521
[109] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 522
[110] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 523
[111] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 524
[112] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 525
[113] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 526
[114] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 527
[115] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 528
[116] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 529
[117] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 530
[118] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 531 a
[119] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 531 b
[120] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 532
[121] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 533
[122] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 534 a
[123] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 534 b
[124] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 534 c
[125] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 534 d
[126] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 535
[127] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 536
[128] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 537
[129] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 538
[130] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 539
[131] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 540
[132] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 541
[133] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 542
[134] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 543
[135] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 544
[136] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 545
[137] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 546
[138] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 547
[139] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 548
[140] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 549
[141] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 550
[142] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 551
[143] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 20 H 552
[144] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 a
[145] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 b
[146] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 c
[147] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 d
[148] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 e
[149] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 f
[150] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 g
[151] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 553 h
[152] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 554
[153] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 555
[154] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 556
[155] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 557
[156] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 558
[157] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 559
[158] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 560
[159] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 561 a
[160] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 561 b
[161] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 561 c
[162] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 562
[163] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 563
[164] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 564
[165] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 565
[166] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 566
[167] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 567
[168] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 568
[169] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 21 H 569