ج 33
Volume 33
Part 4 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
NOTE – Reference numbers from 1 to 362 are missing
باب 29 باب كتب أمير المؤمنين ع و وصاياه إلى عماله و أمراء أجناده
CHAPTER 29 – LETTERS OF AMIR AL-MOMINEEN-asws AND HIS-asws ADVICE TO HIS-asws OFFICE BEARERS AND COMMANDERS OF HIS ARMIES
680 – ف، تحف العقول وَصِيَّتُهُ لِزِيَادِ بْنِ النَّضْرِ حِينَ أَنْفَذَهُ عَلَى مُقَدِّمَتِهِ إِلَى صِفِّينَ اتَّقِ اللَّهَ فِي كُلِّ مُمْسًى وَ مُصْبَحٍ وَ خَفْ عَلَى نَفْسِكَ الْغَرُورَ وَ لَا تَأْمَنْهَا عَلَى حَالٍ مِنَ الْبَلَاءِ وَ اعْلَمْ أَنَّكَ إِنْ لَمْ تَزَعْ نَفْسَكَ عَنْ كَثِيرٍ مِمَّا تُحِبُّ مَخَافَةَ مَكْرُوهِهِ سَمَتْ بِكَ الْأَهْوَاءُ إِلَى كَثِيرٍ مِنَ الضُّرِّ حَتَّى تَطْعُنَ
(The book) ‘Tuhaf Al Uqool’ –
And advice to Yazeed Bin Al-Nazar when he-asws implemented upon his-asws vanguard (front line) to Siffeen: ‘Fear Allah-azwj during every evening and morning, and fear upon yourself of the deception and do not trust it upon any state from the affliction. And know that you if you do not remove yourself from most of what you love, fearing for it’s abhorrence, the whims would fling you to most of the harm to you – even the stabbings.
فَكُنْ لِنَفْسِكَ مَانِعاً وَازِعاً عَنِ الظُّلْمِ وَ الْغَيِّ وَ الْبَغْيِ وَ الْعُدْوَانِ قَدْ وَلَّيْتُكَ هَذَا الْجُنْدَ فَلَا تَسْتَذِلَّنَّهُمْ وَ لَا تَسْتَطِلْ عَلَيْهِمْ فَإِنَّ خَيْرَكُمْ أَتْقَاكُمْ تَعَلَّمْ مِنْ عَالِمِهِمْ وَ عَلِّمْ جَاهِلَهُمْ وَ احْلُمْ عَنْ سَفِيهِهِمْ فَإِنَّكَ إِنَّمَا تُدْرِكُ الْخَيْرَ بِالْعِلْمِ وَ كَفِّ الْأَذَى وَ الْجَهْلِ
So be for yourself a defender, deterring from the injustice, and the error, and the rebellion, and the aggression. I-asws have made you in-charge of this army, so neither disgrace them nor prolong upon them, for the best of you is the most pious of you. Learn from their scholar and teach their ignorant one, and be forbearing from their foolish ones, for rather you would realise the goodness with the knowledge and restrain the harm and the ignorance’.
ثُمَّ أَرْدَفَهُ ع بِكِتَابٍ يُوصِيهِ فِيهِ وَ يُحَذِّرُهُ وَ هَذَا نَصُّهُ اعْلَمْ أَنَّ مُقَدِّمَةَ الْقَوْمِ عُيُونُهُمْ وَ عُيُونُ الْمُقَدِّمَةِ طَلَائِعُهُمْ فَإِذَا أَنْتَ خَرَجْتَ مِنْ بِلَادِكَ وَ دَنَوْتَ مِنْ عَدُوِّكَ فَلَا تَسْأَمْ مِنْ تَوْجِيهِ الطَّلَائِعِ فِي كُلِّ نَاحِيَةٍ وَ فِي بَعْضِ الشِّعَابِ وَ الشَّجَرِ وَ الْخَمَرِ وَ فِي كُلِّ جَانِبٍ حَتَّى لَا يَغْتَرَّكُمْ عَدُوُّكُمْ وَ يَكُونَ لَكُمْ كَمِينٌ
Then he-asws followed it with a letter advising him in it and cautioning him, and this is its text: ‘Know that a vanguard of the people are their eyes, and the eyes of the vanguard are their frontmen. So, when you go out from your city and are near your enemies, do not be annoyed from sending the frontmen in every direction, and in some reefs, and the trees, and the caves, and in every side until your enemies cannot surprise you and an ambush might (not) happen to you all.
وَ لَا تُسَيِّرِ الْكَتَائِبَ وَ الْقَبَائِلَ مِنْ لَدُنِ الصَّبَاحِ إِلَى الْمَسَاءِ إِلَّا عَلَى تَعْبِئَةٍ فَإِنْ دَهِمَكُمْ أَمْرٌ أَوْ غَشِيَكُمْ مَكْرُوهٌ كُنْتُمْ قَدْ تَقَدَّمْتُمْ فِي التَّعْبِئَةِ وَ إِذَا نَزَلْتُمْ بَعْدُ وَ نَزَلَ بِكُمْ فَلْيَكُنْ مُعَسْكَرُكُمْ فِي أَقْبَالِ الشِّرَافِ أَوْ فِي سِفَاحِ الْجِبَالِ وَ أَثْنَاءِ الْأَنْهَارِ كَيْ مَا تَكُونَ لَكُمْ رِدْءاً وَ دُونَكُمْ مَرَدّاً وَ لْتَكُنْ مُقَاتَلَتُكُمْ مِنْ وَجْهٍ وَاحِدٍ أَوِ اثْنَيْنِ وَ اجْعَلُوا رُقَبَاءَ فِي صَيَاصِي الْجِبَالِ وَ بِأَعْلَى الشِّرَافِ وَ بِمَنَاكِبِ الْأَنْهَارِ يَرْتَوُونَ لَكُمْ لِئَلَّا يَأْتِيَكُمْ عَدُوٌّ مِنْ مَكَانِ مَخَافَةٍ أَوْ أَمْنٍ
And do not travel the battalions and the tribes from the morning to the evening except upon mobilisation, for if you are raided or overcome by abhorrence, you would have advanced in the mobilisation, and when you descend afterwards and they descend with you, so let your soldiers be facing the nobles, or in the slopes of the mountain and banks of the river lest the worst happen for you and you have to return; and let your fighters be from one direction or two, and make the corporals (watchers) to be in the slopes of the mountain and at the top edges and river banks seeing for you, perhaps an enemy might come from a fearful place or safe (place).
وَ إِذَا نَزَلْتُمْ فَانْزِلُوا جَمِيعاً وَ إِذَا رَحَلْتُمْ فَارْحَلُوا جَمِيعاً وَ إِذَا غَشِيَكُمُ اللَّيْلُ فَنَزَلْتُمْ فَحُفُّوا عَسْكَرَكُمْ بِالرِّمَاحِ وَ التِّرَسَةِ وَ اجْعَلُوا رُمَاتَكُمْ يَلُونَ تِرَسَتَكُمْ كَيْلَا تُصَابَ لَكُمْ غِرَّةٌ وَ لَا تُلْقَى لَكُمْ غَفْلَةٌ وَ احْرُسْ عَسْكَرَكَ بِنَفْسِكَ وَ إِيَّاكَ أَنْ تَرْقُدَ إِلَى أَنْ تُصْبِحَ إِلَّا غِرَاراً أَوْ مَضْمَضَةً
And whenever you descend, descend altogether, and when you depart, then depart altogether, and when the night overcomes you and you descend, then preserve your soldiers with the spears, and the shields, and make your archers to follow your shielders lest a deception hits you and heedlessness does not fact you. And guard your soldiers yourself, and before of resting up to the morning except for a slumber or blinking.
ثُمَّ لْيَكُنْ ذَلِكَ شَأْنَكَ وَ دَأْبَكَ حَتَّى نَنْتَهِيَ إِلَى عَدُوِّكَ وَ عَلَيْكَ بِالتُّؤَدَةِ فِي حَرْبِكَ وَ إِيَّاكَ وَ الْعَجَلَةَ إِلَّا أَنْ تُمْكِنَكَ فُرْصَةٌ وَ إِيَّاكَ أَنْ تُقَاتِلَ إِلَّا أَنْ يَبْدَءُوكَ أَوْ يَأْتِيَكَ أَمْرِي وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ.
Then let them happen to be your occupation and your behaviour until you end up to your enemy; and upon you is to be with the ease in your war, and beware of the hastiness except if an opportunity enables you; and beware of fighting except if you are initiated with or my-asws orders come to you’. And the greetings be upon you and Mercy of Allah-azwj’’.[1]
681 – يب، تهذيب الأحكام سَعْدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِبْرَاهِيمَ بْنِ عِمْرَانَ الشَّيْبَانِيِّ عَنْ يُونُسَ بْنِ إِبْرَاهِيمَ عَنْ يَحْيَى بْنِ الْأَشْعَثِ الْكِنْدِيِّ عَنْ مُصْعَبِ بْنِ يَزِيدَ الْأَنْصَارِيِّ قَالَ: اسْتَعْمَلَنِي أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَلَى أَرْبَعَةِ رَسَاتِيقِ الْمَدَائِنِ الْبِهْقُبَاذَاتِ وَ نَهْرِ شيريا وَ نَهْرِ جُوَيْرٍ وَ نَهْرِ الْمَلِكِ وَ أَمَرَنِي أَنْ أَضَعَ عَلَى كُلِّ جَرِيبِ زَرْعٍ غَلِيظٍ دِرْهَماً وَ نِصْفاً وَ عَلَى كُلِّ جَرِيبٍ وَسَطٍ دِرْهَماً وَ عَلَى كُلِّ جَرِيبِ زَرْعٍ رَقِيقٍ ثُلُثَيْ دِرْهَمٍ وَ عَلَى كُلِّ جَرِيبِ كَرْمٍ عَشَرَةَ دَرَاهِمَ وَ عَلَى كُلِّ جَرِيبِ نَخْلٍ عَشَرَةَ دَرَاهِمَ وَ عَلَى كُلِّ جَرِيبِ الْبَسَاتِينِ الَّتِي تَجْمَعُ النَّخْلَ وَ الشَّجَرَ عَشَرَةَ دَرَاهِمَ
(The book) ‘Tehzeeb al Ahkam’ – Sa’ad Bin Abdullah, from ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ibrahim Bin Imran al Shaybani, from Yunus Bin Ibrahim, from Yahya Bin Al Ash’as Al Kindy, from Mus’ab Bin Yazeed Al Ansary who said,
‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws utilised me (as a governor) upon four areas of Al-Madain, Al-Bihqubazat, and river Sheyriya, and river Juweyr, and river Al-Malik, and he-asws instructed me that I place (taxation) upon each four hops of a thick plantation of a Dirham and a half, and a Dirham upon every four hops of a plantation, and two-thirds of a Dirham upon every four hops of a thin plantation, and ten Dirhams upon every four hops of grape-vine, and ten Dirhams upon every four hops of palm trees, and ten Dirhams upon every four hops of the orchard which the palm trees and the trees are gathered.
وَ أَمَرَنِي أَنْ أُلْقِيَ كُلَّ نَخْلٍ شَاذٍّ عَنِ الْقُرَى لِمَارَّةِ الطَّرِيقِ وَ ابْنِ السَّبِيلِ وَ لَا آخُذَ مِنْهُ شَيْئاً وَ أَمَرَنِي أَنْ أَضَعَ عَلَى الدَّهَاقِينِ الَّذِينَ يَرْكَبُونَ الْبَرَاذِينَ وَ يَتَخَتَّمُونَ بِالذَّهَبِ عَلَى كُلِّ رَجُلٍ مِنْهُمْ ثَمَانِيَةً وَ أَرْبَعِينَ دِرْهَماً وَ عَلَى أَوْسَاطِهِمْ وَ التُّجَّارِ مِنْهُمْ عَلَى كُلِّ رَجُلٍ أَرْبَعَةً وَ عِشْرِينَ دِرْهَماً وَ عَلَى سَفِلَتِهِمْ وَ فُقَرَائِهِمْ اثْنَيْ عَشَرَ دِرْهَماً عَلَى كُلِّ إِنْسَانٍ مِنْهُمْ
And he-asws instructed me that I should cast every palm tree for the one coming from the town, for a passer-by on the road, and traveller, and I should not take anything from it. And he-asws instructed me that I place forty-eight Dirhams upon the two canals which the riders are riding and wearing rings of gold, and upon their middle class and the traders from them twenty four Dirhams upon each man, and ten Dirhams upon their lower class and their poor, upon each person from them’.
قَالَ فَجَبَيْتُهَا ثَمَانِيَةَ عَشَرَ أَلْفَ أَلْفِ دِرْهَمٍ فِي سَنَةٍ.
He said, ‘I collected eight million Dirhams during a year’’.[2]
682 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى أُمَرَائِهِ عَلَى الْجُيُوشِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَصْحَابِ الْمَسَالِحِ أَمَّا بَعْدُ فَإِنَّ حَقّاً عَلَى الْوَالِي أَنْ لَا يُغَيِّرَهُ عَلَى رَعِيَّتِهِ فَضْلٌ نَالَهُ وَ لَا طَوْلٌ خُصَّ بِهِ وَ أَنْ يَزِيدَهُ مَا قَسَمَ اللَّهُ لَهُ مِنْ نِعَمِهِ دُنُوّاً مِنْ عِبَادِهِ وَ عَطْفاً عَلَى إِخْوَانِهِ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to his-asws commanders upon the armies: ‘From a servant of Allah-azwj Ali-asws Amir Al-Momineen, to the officers of the garrisons (barracks). As for after, it is a right upon the rule that grace of his achievement does not change him (his behaviour) upon his citizens nor prolong specialising with it, and that Allah-azwj has Apportioned for him of His-azwj Bounties should increase him in drawing closer to His-azwj servants and kindness upon his brethren.
أَلَا وَ إِنَّ لَكُمْ عِنْدِي أَنْ لَا أَحْتَجِزَ دُونَكُمْ سِرّاً إِلَّا فِي حَرْبٍ وَ لَا أَطْوِيَ دُونَكُمْ أَمْراً إِلَّا فِي حُكْمٍ وَ لَا أُؤَخِّرَ لَكُمْ حَقّاً عَنْ مَحَلِّهِ وَ لَا أَقِفَ بِهِ دُونَ مَقْطَعِهِ وَ أَنْ تَكُونُوا عِنْدِي فِي الْحَقِّ سَوَاءً
Indeed! And it is for you, with me-asws, that I-asws should neither retain any secrets besides you except during a war, nor should I-asws fold any matter besides you except regarding a judgment, nor should I-asws delay any rights for you from its place, nor should I-asws withhold it besides part of it, and that you should all be equal in my-asws presence regarding the rights.
فَإِذَا فَعَلْتُ ذَلِكَ وَجَبَتْ لِلَّهِ عَلَيْكُمُ النِّعْمَةُ وَ لِي عَلَيْكُمُ الطَّاعَةُ وَ أَنْ لَا تَنْكُصُوا عَنْ دَعْوَةٍ وَ لَا تُفَرِّطُوا فِي صَلَاحٍ وَ أَنْ تَخُوضُوا الْغَمَرَاتِ إِلَى الْحَقِّ فَإِنْ أَنْتُمْ لَمْ تَسْتَقِيمُوا لِي عَلَى ذَلِكَ لَمْ يَكُنْ أَحَدٌ أَهْوَنَ عَلَيَّ مِمَّنِ اعْوَجَّ مِنْكُمْ
When I-asws have done that, it would be an Obligation of Allah-azwj upon you of the favours, and the obedience to me-asws upon you, and that you should not be deficient from any call nor overlook any reconciliation, and that you should immerse in the floods to the truth. If you are not steadfast for me-asws upon that, there would not be anyone lesser unto me-asws than the crooked ones from you.
ثُمَّ أُعْظِمُ لَهُ الْعُقُوبَةَ وَ لَا يَجِدُ عِنْدِي فِيهَا رُخْصَةً فَخُذُوا هَذَا مِنْ أُمَرَائِكُمْ وَ أَعْطُوهُمْ مِنْ أَنْفُسِكُمْ مَا يُصْلِحُ اللَّهُ بِهِ أَمْرَكُمْ.
Then I-asws shall magnify the punishment to him and he will not find any allowance in my-asws presence regarding it. So, take this from your commanders and give them from yourselves what Allah-azwj can Correct your affairs with it’’.[3]
683 – ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْكَاتِبِ عَنِ الْأَجْلَحِ عَنْ جُنْدَبِ بْنِ أَبِي ثَابِتٍ عَنْ ثَعْلَبَةَ بْنِ زَيْدٍ الْحِمَّانِيِّ قَالَ كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى أُمَرَاءِ الْأَجْنَادِ وَ ذَكَرَ نَحْوَهُ وَ فِيهِ فَضْلُ مَالِهِ وَ لَا مَرْتَبَةَ اخْتَصَّ بِهَا وَ فِيهِ فَإِذَا فَعَلْتَ ذَلِكَ وَجَبَتْ لِي عَلَيْكُمُ الْبَيْعَةُ وَ لِي مِنْكُمُ الطَّاعَةُ وَ فِيهِ لَمْ يَكُنْ أَحَدٌ أَهْوَنَ عَلَيَّ مِمَّنْ خَالَفَنِي فِيهِ ثُمَّ أُحِلَّ بِكُمْ فِيهِ عُقُوبَتُهُ وَ لَا تَجِدُوا عِنْدِي إِلَى قَوْلِهِ ع وَ أَعْطُوا مِنْ أَنْفُسِكُمْ هَذَا يُصْلِحُ أَمْرَكُمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from the scribe, from Al Ajla’a, from Jundab Bin Abu Sabit, from Sa’alba Bin Zayd Al HImany who side,
‘Amir Al-Momineen-asws wrote to the commanders of the armies, and he-asws mentioned approximate to it, and in it: ‘There are merits of his wealth, nor rank he is specialised with’, and in it: ‘So, when you do that, it would obligate the allegiance for me-asws upon you and the obedience for me-asws from you’; and in it: ‘There would not be anyone lesser unto me-asws than the ones who oppose me-asws’. In it: ‘Then I-asws shall release the punishment with you’. In it: ‘And you will not find with me-asws’ – up to his-asws words: ‘And give from yourselves this correction of your affairs’’.[4]
684 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عُمَّالِهِ عَلَى الْخَرَاجِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَصْحَابِ الْخَرَاجِ أَمَّا بَعْدُ فَإِنَّ مَنْ لَمْ يَحْذَرْ مَا هُوَ صَائِرٌ إِلَيْهِ لَمْ يُقَدِّمْ لِنَفْسِهِ مَا يُحْرِزُهَا وَ اعْلَمُوا أَنَّ مَا كُلِّفْتُمْ يَسِيرٌ وَ أَنَّ ثَوَابَهُ كَثِيرٌ وَ لَوْ لَمْ يَكُنْ فِيمَا نَهَى اللَّهُ عَنْهُ مِنَ الْبَغْيِ وَ الْعُدْوَانِ عِقَابٌ يُخَافُ لَكَانَ فِي ثَوَابِ اجْتِنَابِهِ مَا لَا عُذْرَ فِي تَرْكِ طَلَبِهِ
(The book) ‘Nahj Al-Balagah’ – And from a letter of his-asws to his-asws office bearers upon the taxes: ‘From a servant of Allah-azwj Ali-asws Amir Al-Momineen, to the officers of the taxation. As for after, one who is not cautious of what he is coming to will not advance for himself what would protect it. And know that what you are encumbered with is easy and that its rewards are a lot, and even if there was no fear of punishment regarding what Allah-azwj has Prohibited from, of the rebellion and the aggression, the rewards in keeping away from what there is no excuse in leaving its seeking (would be sufficient).
فَأَنْصِفُوا النَّاسَ مِنْ أَنْفُسِكُمْ وَ اصْبِرُوا لِحَوَائِجِهِمْ فَإِنَّكُمْ خُزَّانُ الرَّعِيَّةِ وَ وُكَلَاءُ الْأُمَّةِ وَ سُفَرَاءُ الْأَئِمَّةِ وَ لَا تُحْشِمُوا أَحَداً عَنْ حَاجَتِهِ وَ لَا تَحْبِسُوهُ عَنْ طَلِبَتِهِ وَ لَا تَبِيعُنَّ لِلنَّاسِ فِي الْخَرَاجِ كِسْوَةَ شِتَاءٍ وَ لَا صَيْفٍ وَ لَا دَابَّةً يَعْتَمِلُونَ عَلَيْهَا وَ لَا عَبْداً وَ لَا تَضْرِبُنَّ أَحَداً سَوْطاً لِمَكَانِ دِرْهَمٍ
So, be fair with the people from yourselves and be patient for their needs, for you are the treasurers of the citizens and representatives of the community and ambassadors of the leaders, and do not avoid anyone about his needs and do not withhold him from seeking it, nor pursue the people regarding the taxes, neither winter clothes nor summer clothes, nor animals they are dependent upon, nor slaves, and do not hit anyone with a whip in place of a Dirham.
وَ لَا تَمَسُّنَّ مَالَ أَحَدٍ مِنَ النَّاسِ مُصَلٍّ وَ لَا مُعَاهَدٍ إِلَّا أَنْ تَجِدُوا فَرَساً أَوْ سِلَاحاً يُعْدَى بِهِ عَلَى أَهْلِ الْإِسْلَامِ فَإِنَّهُ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يَدَعَ ذَلِكَ فِي أَيْدِي أَعْدَاءِ الْإِسْلَامِ فَيَكُونَ شَوْكَةً عَلَيْهِ
And do not touch the wealth of anyone from the people, neither a praying one nor a protected (people of the Book), except if you find a horse, or weapons he is preparing with against the people of Al-Islam, for it is not befitting for the Muslim that he leaves that in the hands of the enemies of Al-Islam, so it would become a thorn against him.
وَ لَا تَدَّخِرُوا أَنْفُسَكُمْ نَصِيحَةً وَ لَا الْجُنْدَ حُسْنَ سِيرَةٍ وَ لَا الرَّعِيَّةَ مَعُونَةً وَ لَا دِينَ اللَّهِ قُوَّةً وَ أَبْلُوا فِي سَبِيلِهِ مَا اسْتَوْجَبَ عَلَيْكُمْ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدِ اصْطَنَعَ عِنْدَنَا وَ عِنْدَكُمْ أَنْ نَشْكُرَهُ بِجُهْدِنَا وَ أَنْ نَنْصُرَهُ مِمَّا بَلَغَتْ قُوَّتُنَا وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
And neither deny yourselves of the advice, nor the army of the good conduct, nor the citizen of any assistance, not the religion of Allah-azwj of any strength, and go in His-azwj Way what is obligated upon you, for Allah-azwj the Glorious has Desired with us and you that we should thank Him-azwj by our striving, and that we should help Him-azwj of what our strength reaches, and there is neither strength except with Allah-azwj the Exalted, the Magnificent’’.[5]
685 – نهج، نهج البلاغة مِنْ كِتَابِهِ إِلَى أُمَرَائِهِ فِي الصَّلَاةِ أَمَّا بَعْدُ فَصَلُّوا بِالنَّاسِ الظُّهْرَ حِينَ تَفِيءُ الشَّمْسُ مِثْلَ مَرْبِضِ الْعَنْزِ وَ صَلُّوا بِهِمُ الْعَصْرَ وَ الشَّمْسُ بَيْضَاءُ حَيَّةٌ فِي عُضْوٍ مِنَ النَّهَارِ حِينَ يُسَارُ فِيهَا فَرْسَخَانِ وَ صَلُّوا بِهِمُ الْمَغْرِبَ حِينَ يُفْطِرُ الصَّائِمُ وَ يَدْفَعُ الْحَاجُّ وَ صَلُّوا بِهِمُ الْعِشَاءَ حِينَ يَتَوَارَى الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ وَ صَلُّوا بِهِمُ الْغَدَاةَ وَ الرَّجُلُ يَعْرِفُ وَجْهَ صَاحِبِهِ وَ صَلُّوا بِهِمْ صَلَاةَ أَضْعَفِهِمْ وَ لَا تَكُونُوا فَتَّانِينَ.
(The book) ‘Nahj Al-Balagah’, from his-asws letter to his-asws commanders regarding the Salat: ‘As for after, pray Al-Zohr Salat with the people when the sun casts a shadow like the goat pen, and pray Al-Asr Salat with them and the sun is white in the course of the day travelling two Farsakhs in it, and pray Al-Maghrib with them when the fasting one breaks (his Fast), and the pilgrim departs (from Arafaat), and pray Al-Isha Salat with them when the redness is covered up to a third of the night, and pray the morning Salat with them and the man can recognise the face of his companion, and pray Salat with them Salat of their weak ones and do not become troublesome’’.[6]
686 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عُثْمَانَ بْنِ حُنَيْفٍ الْأَنْصَارِيِّ وَ هُوَ عَامِلُهُ عَلَى الْبَصْرَةِ وَ قَدْ بَلَغَهُ أَنَّهُ دُعِيَ إِلَى وَلِيمَةِ قَوْمٍ مِنْ أَهْلِهَا فَمَضَى إِلَيْهَا أَمَّا بَعْدُ يَا ابْنَ حُنَيْفٍ فَقَدْ بَلَغَنِي أَنَّ رَجُلًا مِنْ فِتْيَةِ أَهْلِ الْبَصْرَةِ دَعَاكَ إِلَى مَأْدُبَةٍ فَأَسْرَعْتَ إِلَيْهَا
(The book) ‘Nahj Al-Balagah’ – And from a letter of his to Usman Bin Huneyf Al-Ansari, and he was his-asws office bearer upon Al-Basra, and it had reached him-asws that he had been invited to a wedding feast of a people from its inhabitants, so he had gone to it: ‘As for after, O Ibn Huneyf! It has reached me-asws that a man from the youths of the people of Al-Basra had invited you to a meal and you hurried to it.
يُسْتَطَابُ لَكَ الْأَلْوَانُ وَ تُنْقَلُ إِلَيْكَ الْجِفَانُ وَ مَا ظَنَنْتُ أَنَّكَ تُجِيبُ إِلَى طَعَامِ قَوْمٍ عَائِلُهُمْ مَجْفُوٌّ وَ غَنِيُّهُمْ مَدْعُوٌّ فَانْظُرْ إِلَى مَا تَقْضَمُهُ مِنْ هَذَا الْمَقْضَمِ فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ وَ مَا أَيْقَنْتَ بِطِيبِ وُجُوهِهِ فَنَلْ مِنْهُ
He prepared a variety for you and moved towards you the trays, and I-asws did not think that you would answer to a man of a people, their poor are barred and their rich ones are invited. Look at what you eat from this meal. Whatever its knowledge is suspicious to you, leave it and whatever its perspective (earning) is good, take from it.
أَلَا وَ إِنَّ لِكُلِّ مَأْمُومٍ إِمَاماً يَقْتَدِي بِهِ وَ يَسْتَضِيءُ بِنُورِ عِلْمِهِ أَلَا وَ إِنَّ إِمَامَكُمْ قَدِ اكْتَفَى مِنْ دُنْيَاهُ بِطِمْرَيْهِ وَ مِنْ طُعْمِهِ بِقُرْصَيْهِ
Indeed! And for every follower there is an imam he models with and is illuminated by the light of his knowledge. Indeed! And your Imam-asws has sufficed from his-asws world with two rags and from his-asws meal with two discs (of bread).
أَلَا وَ إِنَّكُمْ لَا تَقْدِرُونَ عَلَى ذَلِكَ وَ لَكِنْ أَعِينُونِي بِوَرَعٍ وَ اجْتِهَادٍ وَ عِفَّةٍ وَ سَدَادٍ فَوَ اللَّهِ مَا كَنَزْتُ مِنْ دُنْيَاكُمْ تِبْراً وَ لَا ادَّخَرْتُ مِنْ غَنَائِمِهَا وَفْراً وَ لَا أَعْدَدْتُ لِبَالِي ثَوْبِي طِمْراً وَ لَا حُزْتُ مِنْ أَرْضِهَا شِبْراً وَ لَا أَخَذْتُ مِنْهُ إِلَّا كَقُوتِ أَتَانٍ دَبِرَةٍ وَ لَهِيَ فِي عَيْنِي أَوْهَى وَ أَهْوَنُ مِنْ عَفْصَةٍ مَقِرَةٍ
‘Indeed! And you all are not able upon that, but assist me-asws with devoutness, and struggle, and chastity, and uprightness. By Allah-azwj! I-asws have not hoarded from your world any gold nor have I-asws hoarded any plentiful share from its booties, nor have I-asws prepared any clothes (other than) two rags, nor do I-asws possess even a palm’s width from its land, nor have I-asws taken from it except light/little subsistence. A female donkey, and it is weak in my-asws eyes and more disgraceful than a gall oak for a residence.
بَلَى كَانَتْ فِي أَيْدِينَا فَدَكٌ مِنْ كُلِّ مَا أَظَلَّتْهُ السَّمَاءُ فَشَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ وَ سَخَتْ عَنْهَا نُفُوسُ قَوْمٍ آخَرِينَ وَ نِعْمَ الْحَكَمُ اللَّهُ وَ مَا أَصْنَعُ بِفَدَكٍ وَ غَيْرِ فَدَكٍ وَ النَّفْسُ مَظَانُّهَا فِي غَدٍ جَدَثٌ تَنْقَطِعُ فِي ظُلْمَتِهِ آثَارُهَا وَ تَغِيبُ أَخْبَارُهَا وَ حُفْرَةٌ لَوْ زِيدَ فِي فُسْحَتِهَا وَ أَوْسَعَتْ يَدَا حَافِرِهَا لَضَغَطَهَا [لَأَضْغَطَهَا] الْحَجَرُ وَ الْمَدَرُ وَ سَدَّ فُرَجَهَا التُّرَابُ الْمُتَرَاكِمُ
But, there used to be Fadak in our hands, from all what the sky shaded, but souls of a group of people were greedy upon it, and souls of another group were filthy about it, and the best judge is Allah-azwj. And what shall I-asws do with Fadak and other than Fadak, and the self would be in its manifestations tomorrow (in the grave). Its traces would be terminated in his darkness, and its news would disappear, and it is such a pit, if it is increased in its capacity and expanded by the hand of its differ, the stones and the much would collapse and the accumulated soil would fill its gaps.
وَ إِنَّمَا هِيَ نَفْسِي أَرُوضُهَا بِالتَّقْوَى لِتَأْتِيَ آمِنَةً يَوْمَ الْخَوْفِ الْأَكْبَرِ وَ تَثْبُتَ عَلَى جَوَانِبِ الْمَزْلَقِ وَ لَوْ شِئْتُ لَاهْتَدَيْتُ الطَّرِيقَ إِلَى مُصَفَّى هَذَا الْعَسَلِ وَ لُبَابِ هَذَا الْقَمْحِ وَ نَسَائِجِ هَذَا الْقَزِّ وَ لَكِنْ هَيْهَاتَ أَنْ يَغْلِبَنِي هَوَايَ وَ يَقُودَنِي جَشَعِي إِلَى تَخَيُّرِ الْأَطْعِمَةِ وَ لَعَلَّ بالْحِجَازِ أَوْ بِالْيَمَامَةِ مَنْ لَا طَمَعَ لَهُ فِي الْقُرْصِ وَ لَا عَهْدَ لَهُ بِالشِّبَعِ أَوْ أَنْ أَبِيتَ مِبْطَاناً وَ حَوْلِي بُطُونٌ غَرْثَى وَ أَكْبَادٌ حَرَّى
And rather, I-asws am preparing my-asws self by presenting it with the piety for it would be given security on the Day of the great fear and would be firm upon the slippery sides. And if I-asws so desire, I-asws can lead to the path, to this clear honey, and the fineness of this wheat, and the luxury of these silken clothes, but far be it that my-asws desires would reach and lead me-asws to satiate myself-asws with good meals, and perhaps at Hijaz or at Al-Yamama there is someone who has no food for him regarding a disc of bread, nor any time is he satiated (with a full meal), or that I-asws should spend the night with a full belly and around me-asws there are hungry bellies and thirsty livers.
أَوْ أَنْ أَكُونَ كَمَا قَالَ الْقَائِلُ
| وَ حَسْبُكَ دَاءً أَنْ تَبِيتَ بِبِطْنَةٍ- | وَ حَوْلَكَ أَكْبَادٌ تَحِنُّ إِلَى الْقِدِّ- |
Or that I-asws should become just as the speaker said, (in prose), ‘It suffices as a disease if you fill up the belly and around you are livers are yearning to the strip of cloth’.
أَ أَقْنَعُ مِنْ نَفْسِي بِأَنْ يُقَالَ لِي أَمِيرُ الْمُؤْمِنِينَ وَ لَا أُشَارِكُهُمْ فِي مَكَارِهِ الدَّهْرِ أَوْ أَكُونَ أُسْوَةً لَهُمْ فِي جُشُوبَةِ الْعَيْشِ فَمَا خُلِقْتُ لِيَشْغَلَنِي أَكْلُ الطَّيِّبَاتِ كَالْبَهِيمَةِ الْمَرْبُوطَةِ هَمُّهَا عَلَفُهَا أَوِ الْمُرْسَلَةِ شُغُلُهَا تَقَمُّمُهَا تَكْتَرِشُ مِنْ أَعْلَافِهَا وَ تَلْهُو عَمَّا يُرَادُ بِهَا أَوْ أُتْرَكَ سُدًى أَوْ أُهْمَلَ عَابِثاً أَوْ أَجُرَّ حَبْلَ الضَّلَالَةِ أَوْ أَعْتَسِفَ طَرِيقَ الْمَتَاهَةِ
Should I-asws be content from myself-asws that it would be said to me, ‘Amir Al-Momineen’ while I-asws do not participate in the difficulties of the time, or I-asws become an example for them in the distresses of life? I-asws have not been Created to eat the good things like the roaming animals whose main concern is their fodder, or like the sent animals who is too pre-occupied from its fodder to understand its purpose of what is intended with it, or should I-asws be left in vain or neglected in vain, or I-asws should pull a rope of straying, or I-asws should roam the streets aimlessly?
وَ كَأَنِّي بِقَائِلِكُمْ يَقُولُ إِذَا كَانَ هَذَا قُوتَ ابْنِ أَبِي طَالِبٍ فَقَدْ قَعَدَ بِهِ الضَّعْفُ عَنْ قِتَالِ الْأَقْرَانِ وَ مُنَازَلَةِ الشُّجْعَانِ
And it is as if I-asws am with a speaker of yours saying, when it was this time, ‘The son-asws of Abu Talib-asws, the weakness has made him-asws to be seated from fighting the foes and battling the braves’.
أَلَا وَ إِنَّ الشَّجَرَةَ الْبَرِّيَّةَ أَصْلَبُ عُوداً وَ الرَّوَاتِعَ الْخَضِرَةَ أَرَقُّ جُلُوداً وَ النَّابِتَاتِ الْعِذْيَةَ أَقْوَى وَقُوداً وَ أَبْطَأُ خُمُوداً
Indeed! Remember, the tree of the forest is of stronger wood, and green branches and thin bark, and the vegetation of the wilderness is stronger as firewood and slow in burning out.
وَ أَنَا مِنْ رَسُولِ اللَّهِ ص كَالصِّنْوِ مِنَ الصِّنْوِ وَ الذِّرَاعِ مِنَ الْعَضُدِ وَ اللَّهِ لَوْ تَظَاهَرَتِ الْعَرَبُ عَلَى قِتَالِي لَمَا وَلَّيْتُ عَنْهَا وَ لَوْ أَمْكَنَتِ الْفُرَصُ مِنْ رِقَابِهَا لَسَارَعْتُ إِلَيْهَا وَ سَأَجْهَدُ فِي أَنْ أُطَهِّرَ الْأَرْضَ مِنْ هَذَا الشَّخْصِ الْمَعْكُوسِ وَ الْجِسْمِ الْمَرْكُوسِ حَتَّى تَخْرُجَ الْمَدَرَةُ مِنْ بَيْنِ حَبِّ الْحَصِيدِ
And from Rasool-Allah-saww, I-asws am like the brother from the brother, and the forearm from the upper arm. By Allah-azwj! Even if the Arabs were to back each other against fighting me-asws, I-asws will not turn around from them, and if an opportunity enables me from their necks, I-asws shall be quick to it and I-asws shall struggle until I-asws purify the earth from this perverse person (Muawiya) and of the inverted body, until the clods are thrown out from between the harvested seeds.
إِلَيْكِ عَنِّي يَا دُنْيَا فَحَبْلُكِ عَلَى غَارِبِكِ قَدِ انْسَلَلْتُ مِنْ مَخَالِبِكِ وَ أَفْلَتُّ مِنْ حَبَائِلِكِ وَ اجْتَنَبْتُ الذَّهَابَ فِي مَدَاحِضِكِ أَيْنَ الْقُرُونُ الَّذِينَ غَرَرْتِهِمْ بِمَدَاعِبِكِ أَيْنَ الْأُمَمُ الَّذِينَ فَتَنْتِهِمْ بِزَخَارِفِكِ هَا هُمْ رَهَائِنُ الْقُبُورِ وَ مَضَامِينُ اللُّحُودِ
To you, O world, get away from me-asws! Your ropes are upon your shoulders and I-asws have slipped away from your claws and have fled from your traps, and I-asws am shunning the going into your slippery paths. Where are the generation which you deceived by your caress? Where are the communities which you tempted by your décor? Here they are as hostages in the graves, and contents of the pits.
وَ اللَّهِ لَوْ كُنْتِ شَخْصاً مَرْئِيّاً وَ قَالَباً حِسِّيّاً لَأَقَمْتُ عَلَيْكِ حُدُودَ اللَّهِ فِي عِبَادٍ غَرَرْتِهِمْ بِالْأَمَانِيِّ وَ أُمَمٍ أَلْقَيْتِهِمْ فِي الْمَهَاوِي وَ مُلُوكٍ أَسْلَمْتِهِمْ إِلَى التَّلَفِ وَ أَوْرَدْتِهِمْ مَوَارِدَ الْبَلَاءِ إِذْ لَا وِرْدَ وَ لَا صَدَرَ
By Allah-azwj! Had you been a visible person, and a body with feelings, I-asws would have established upon you the legal penalties of Allah-azwj among the servants. You have deceived them with the hopes, and communities you have thrown into the collapse, and kings you submitted to the ruination, and their resource is a resource of the afflictions where there is neither any returning nor going.
هَيْهَاتَ مَنْ وَطِئَ دَحْضَكِ زَلِقَ وَ مَنْ رَكِبَ لُجَجَكِ غَرِقَ وَ مَنِ ازْوَرَّ عَنْ حِبَالِكِ وُفِّقَ وَ السَّالِمُ مِنْكِ لَا يُبَالِي إِنْ ضَاقَ بِهِ مُنَاخُهُ وَ الدُّنْيَا عِنْدَهُ كَيَوْمٍ حَانَ انْسِلَاخُهُ
Far be it! One who treads in your path slips, and one who rides the waves, drowns, and one stayed away from your traps was harmonised, and the one safe from you does not care if his environment is straitened with him, and the words in his presence is like a day its term is almost coming to an end.
اعْزُبِي عَنِّي فَوَ اللَّهِ [لَا أَذِلُّ لَكِ فَتَسْتَذِلِّينِي] وَ لَا أَسْلَسُ لَكِ فَتَقُودِينِي وَ ايْمُ اللَّهِ يَمِيناً أَسْتَثْنِي فِيهَا بِمَشِيَّةِ اللَّهِ لَأَرُوضَنَّ نَفْسِي رِيَاضَةً تَهِشُّ مَعَهَا إِلَى الْقُرْصِ إِذَا قَدَرْتُ عَلَيْهِ مَطْعُوماً وَ تَقْنَعُ بِالْمِلْحِ مَأْدُوماً وَ لَأَدَعَنَّ مُقْلَتِي كَعَيْنِ مَاءٍ نَضَبَ مَعِينُهَا مُسْتَفْرِغَةً دُمُوعَهَا
Get away from me-asws, for by Allah-azwj, I-asws will not humble myself-asws to you so you-asws would disgrace me-asws, nor will I-asws chain myself-asws to you so you would lead me-asws. And I-asws swear by Allah-azwj an oath, I-asws exclude myself-asws in it by a Desire of Allah-azwj! I-asws shall train myself-asws to be pleased with to the disc of bread when I-asws am able upon it for feeding, and be content with salt as a seasoning, and I-asws shall leave my-asws eyes to empty themselves like a spring whose water has depleted, running out of its tears.
أَ تَمْتَلِئُ السَّائِمَةُ مِنْ رِعْيِهَا فَتَبْرُكَ وَ تَشْبَعُ الرَّبِيضَةُ مِنْ عُشْبِهَا فَتَرْبِضَ وَ يَأْكُلُ عَلِيٌّ مِنْ زَادِهِ فَيَهْجَعَ قَرَّتْ إِذَنْ عَيْنُهُ إِذَا اقْتَدَى بَعْدَ السِّنِينَ الْمُتَطَاوِلَةِ بِالْبَهِيمَةِ الْهَامِلَةِ وَ السَّائِمَةِ الْمَرْعِيَّةِ
Would the livestock graze to their fill from their pastures, and they lied down, and the goats satiate from their fodder and they go to their pens, and Ali-asws would eat from his-asws provision so his-asws eyes would be delighted when he-asws follows after the freely-roaming beasts and the pasturing animals.
طُوبَى لِنَفْسٍ أَدَّتْ إِلَى رَبِّهَا فَرْضَهَا وَ عَرَكَتْ بِجَنْبِهَا بُؤْسَهَا وَ هَجَرَتْ فِي اللَّيْلِ غُمْضَهَا حَتَّى إِذَا غَلَبَ الْكَرَى عَلَيْهَا افْتَرَشَتْ أَرْضَهَا وَ تَوَسَّدَتْ كَفَّهَا فِي مَعْشَرٍ أَسْهَرَ عُيُونَهُمْ خَوْفُ مَعَادِهِمْ وَ تَجَافَتْ عَنْ مَضَاجِعِهِمْ جُنُوبُهُمْ وَ هممت [هَمْهَمَتْ] بِذِكْرِ رَبِّهِمْ شِفَاهُهُمْ وَ تَقَشَّعَتْ بِطُولِ اسْتِغْفَارِهِمْ ذُنُوبُهُمْ
Beatitude be for a soul which fulfils to its Lord-azwj of its obligations, and goes through the hardship, and avoids the sleep during the night until when the sleep overcomes him, he lies down in its ground and uses its hands as a pillow among a community whose eyes hold vigil fearing their Hereafter, and their sides stay away from their lying places, and their lips are humming with the mention of their Lord-azwj and are cracked by the prolonged seeking of the Forgiveness for their sins.
أُولئِكَ حِزْبُ اللَّهِ أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ فَاتَّقِ اللَّهَ يَا ابْنَ حُنَيْفٍ وَ لْتَكْفِكَ أَقْرَاصُكَ لِيَكُونَ مِنَ النَّارِ خَلَاصُكَ.
They are the party of Allah. Indeed! Surely the party of Allah, they are the successful ones [58:22]. So, fear Allah-azwj, O Ibn Huneyf, and suffice with your own discs of bread for these to become your escape from the Fire’’.[7]
687 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى بَعْضِ عُمَّالِهِ أَمَّا بَعْدُ فَإِنَّكَ مِمَّنْ أَسْتَظْهِرُ بِهِ عَلَى إِقَامَةِ الدِّينِ وَ أَقْمَعُ بِهِ نَخْوَةَ الْأَثِيمِ وَ أَسُدُّ بِهِ لَهَاةَ الثَّغْرِ الْمَخُوفِ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to one of his-asws office bearers: ‘As for after, you are from the ones I-asws find backing with upon establishing the religion and I-asws can suppress by it the iniquity of the sinner, and I-asws can defend by it the borders of the border-towns, the fearful.
فَاسْتَعِنْ بِاللَّهِ عَلَى مَا أَهَمَّكَ وَ اخْلِطِ الشِّدَّةَ بِضِغْثٍ مِنَ اللِّينِ وَ ارْفُقْ مَا كَانَ الرِّفْقُ أَرْفَقَ وَ اعْتَزِمْ بِالشِّدَّةِ حِينَ لَا يُغْنِي عَنْكَ إِلَّا الشِّدَّةُ وَ اخْفِضْ لِلرَّعِيَّةِ جَنَاحَكَ وَ أَلِنْ لَهُمْ جَانِبَكَ وَ آسِ بَيْنَهُمْ فِي اللَّحْظَةِ وَ النَّظْرَةِ وَ الْإِشَارَةِ وَ التَّحِيَّةِ حَتَّى لَا يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ وَ لَا يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ وَ السَّلَامُ.
Seek assistance with Allah-azwj upon worries you (encounter), and mingle the severity with a portion of leniency, and be kind for as long as kindness was more appropriate, and be determined with the severity when nothing can avail you except the severity, and lower your wings towards the citizens and soften your attitude to them, and comfort between them during the glancing, and the looking, and the gesturing, and the welcoming until the great ones do not covet regarding your injustice nor do the weak ones despair from your justice. And the greetings’’.[8]
688 – نهج، نهج البلاغة مِنْ كِتَابٍ لَهُ ع أَمَّا بَعْدُ فَإِنَّ الدُّنْيَا مَشْغَلَةٌ عَنْ غَيْرِهَا وَ لَمْ يُصِبْ صَاحِبُهَا مِنْهَا شَيْئاً إِلَّا فَتَحَتْ لَهُ حِرْصاً عَلَيْهَا وَ لَهَجاً بِهَا وَ لَنْ يَسْتَغْنِيَ صَاحِبُهَا بِمَا نَالَ فِيهَا عَمَّا لَمْ يَبْلُغْهُ مِنْهَا وَ مِنْ وَرَاءِ ذَلِكَ فِرَاقُ مَا جَمَعَ وَ نَقْضُ مَا أَبْرَمَ وَ لَوِ اعْتَبَرْتَ بِمَا مَضَى حَفِظْتَ مَا بَقِيَ وَ السَّلَامُ.
(The book) ‘Nahj Al Balagah’ –
‘From a letter of his-asws: ‘As for after, the world is a pre-occupation from other than it, and its coveter attains nothing from it except a door of greed is opened up for him upon it, and he covets it (even more), and its coveter will never avail with what he achieves from it, from what he did not reach to from it. And from behind (all) that is the separation of what he had amassed, and loss of what he had accomplished, and if had he taken a lesson with what has passed, he would have preserved what had remained. And the greetings’’.[9]
689 – نهج، نهج البلاغة مِنْ كِتَابٍ لَهُ ع إِلَى سَلْمَانَ الْفَارِسِيِّ رَحِمَهُ اللَّهُ قَبْلَ أَيَّامِ خِلَافَتِهِ أَمَّا بَعْدُ فَإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ الْحَيَّةِ لَيِّنٌ مَسُّهَا قَاتِلٌ سَمُّهَا فَأَعْرِضْ عَمَّا يُعْجِبُكَ فِيهَا لِقِلَّةِ مَا يَصْحَبُكَ مِنْهَا وَ ضَعْ عَنْكَ هُمُومَهَا لِمَا أَيْقَنْتَ بِهِ مِنْ فِرَاقِهَا وَ كُنْ آنَسَ مَا تَكُونُ بِهَا أَحْذَرَ مَا تَكُونُ مِنْهَا فَإِنَّ صَاحِبَهَا كُلَّمَا اطْمَأَنَّ فِيهَا إِلَى سُرُورٍ أَشْخَصَتْهُ عَنْهُ إِلَى مَحْذُورٍ أَوْ إِلَى إِينَاسٍ أَزَالَتْهُ عَنْهُ إِلَى إِيحَاشٍ.
(The book) ‘Nahj Al Balagah’ –
‘From a letter of his-asws to Salman Al-Farsi-ra before the days of his-asws caliphate: ‘As for after, rather an example of the world is like an example of the snake. Soft is its touch, killer is its venom. So, turn away from whatever fascinates you in it due to the little of what is your-ra accompaniment from it, and place down your worries from it due to what you-asws are certain of its separation, and be comforted as you-ra can with it as you-ra can be cautious from it, for its coveter, every time he is assured in it to happiness, it snatches him from it to the hazard, or (if) to a comfort, it would remove him from it to fear’’.[10]
690 – نهج، نهج البلاغة رُوِيَ أَنَّ شُرَيْحَ بْنَ الْحَارِثِ قَاضِيَ أَمِيرِ الْمُؤْمِنِينَ ع اشْتَرَى دَاراً عَلَى عَهْدِهِ بِثَمَانِينَ دِينَاراً فَبَلَغَهُ ذَلِكَ وَ اسْتَدْعَاهُ وَ قَالَ لَهُ بَلَغَنِي أَنَّكَ ابْتَعْتَ دَاراً بِثَمَانِينَ دِينَاراً وَ كَتَبْتَ كِتَاباً وَ أَشْهَدْتَ شُهُوداً فَقَالَ لَهُ شُرَيْحٌ قَدْ كَانَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ
(The book) ‘Nahj al Balagah’ –
‘Shureyh Bin Al-Haris, the judge of Amir Al-Momineen-asws purchased a house for eighty Dinars during his-asws era. That reached him-asws and he-asws called him and said to him: ‘It has reached me-asws that you have bought a house for eighty Dinars, and you have written an agreement and got witnesses to witness it?’ Shureyh said to him, ‘That has happened, O Amir Al-Momineen-asws’.
قَالَ فَنَظَرَ إِلَيْهِ نَظَرَ مُغْضَبٍ ثُمَّ قَالَ يَا شُرَيْحُ أَمَا إِنَّهُ سَيَأْتِيكَ مَنْ لَا يَنْظُرُ فِي كِتَابِكَ وَ لَا يَسْأَلُكَ عَنْ بَيِّنَتِكَ حَتَّى يُخْرِجَكَ مِنْهَا شَاخِصاً وَ يُسْلِمَكَ إِلَى قَبْرِكَ خَالِصاً
He (the narrator) said, ‘He-asws looked at him with an angry look, then said: ‘O Shureyh! But surely there will be coming to you one (Angel of death) who will neither look into your agreement nor ask you about your proof (witnesses) until he will extract you from it alone and submit you to your grave purely.
فَانْظُرْ يَا شُرَيْحُ لَا تَكُونُ ابْتَعْتَ هَذِهِ الدَّارَ مِنْ غَيْرِ مَالِكَ أَوْ نَقَدْتَ الثَّمَنَ مِنْ غَيْرِ حِلٍّ لَكَ فَإِذَا أَنْتَ قَدْ خَسِرْتَ دَارَ الدُّنْيَا وَ دَارَ الْآخِرَةِ
So look, O Shureyh, that you did not happen to buy this house from other than your wealth, or paid the price from other than the means permissible for you, for then you would have lost the house of the world and the house of the Hereafter (as well).
أَمَا إِنَّكَ لَوْ كُنْتَ أَتَيْتَنِي عِنْدَ شِرَائِكَ مَا اشْتَرَيْتَ لَكَتَبْتُ لَكَ كِتَاباً عَلَى هَذِهِ النُّسْخَةِ فَلَمْ تَرْغَبْ فِي شِرَاءِ هَذِهِ الدَّارِ بِدِرْهَمٍ فَمَا فَوْقَهُ وَ النُّسْخَةُ هَذِهِ
But you, if you had come to me-asws during your purchase what you purchased, I-asws would have written out an agreement for you upon this transcript, and you would have turned away from buying this house for (even) one Dirham nor above it, and the transcript is this: –
هَذَا مَا اشْتَرَى عَبْدٌ ذَلِيلٌ مِنْ مَيِّتٍ قَدْ أُزْعِجَ لِلرَّحِيلِ اشْتَرَى مِنْهُ دَاراً مِنْ دَارِ الْغُرُورِ مِنْ جَانِبِ الْفَانِينَ وَ خِطَّةِ الْهَالِكِينَ وَ تَجْمَعُ هَذِهِ الدَّارَ حُدُودٌ أَرْبَعَةٌ الْحَدُّ الْأَوَّلُ يَنْتَهِي إِلَى دَوَاعِي الْآفَاتِ وَ الْحَدُّ الثَّانِي يَنْتَهِي إِلَى دَوَاعِي الْمُصِيبَاتِ وَ الْحَدُّ الثَّالِثُ يَنْتَهِي إِلَى الْهَوَى الْمُرْدِي وَ الْحَدُّ الرَّابِعُ يَنْتَهِي إِلَى الشَّيْطَانِ الْمُغْوِي وَ فِيهِ يُشْرَعُ بَابُ هَذِهِ الدَّارِ
‘This is what has been bought by a humble servant from a deceased who has prepared for the departure. He bought a house from him from the houses of deceit from the side of the perishing (mortals), and area of the ones to be destroyed, and gathered the four boundaries of this house. The first boundary ended up to the invitation of calamities, and the second boundary ends up to the invitation of the difficulties, and the third boundary ends up to the devastating desires, and the fourth boundary ends up to the deviating Satan-la, and in it begins the door of this house.
اشْتَرَى هَذَا الْمُغْتَرُّ بِالْأَمَلِ مِنْ هَذَا الْمُزْعَجِ بِالْأَجَلِ هَذِهِ الدَّارَ بِالْخُرُوجِ مِنْ عِزِّ الْقَنَاعَةِ وَ الدُّخُولِ فِي ذُلِّ الطَّلَبِ وَ الضَّرَاعَةِ
He has bought this, the one deceived by the hopes from this one, from the one driven by the death, this house by the exiting from the honour of the contentment and the entry into disgrace of the seeking and the submissiveness.
فَمَا أَدْرَكَ هَذَا الْمُشْتَرِي فِيمَا اشْتَرَى مِنْ دَرَكٍ فَعَلَى مُبَلْبِلِ أَجْسَامِ الْمُلُوكِ وَ سَالِبِ نُفُوسِ الْجَبَابِرَةِ وَ مُزِيلِ مُلْكِ الْفَرَاعِنَةِ مِثْلِ كِسْرَى وَ قَيْصَرَ وَ تُبَّعٍ وَ حِمْيَرَ وَ مَنْ جَمَعَ الْمَالَ عَلَى الْمَالِ فَأَكْثَرَ وَ مَنْ بَنَى وَ شَيَّدَ وَ زَخْرَفَ وَ نَجَّدَ وَ ادَّخَرَ وَ اعْتَقَدَ وَ نَظَرَ بِزَعْمِهِ لِلْوَلَدِ إِشْخَاصُهُمْ جَمِيعاً إِلَى مَوْقِفِ الْعَرْضِ وَ الْحِسَابِ وَ مَوْضِعِ الثَّوَابِ وَ الْعِقَابِ إِذَا وَقَعَ الْأَمْرُ بِفَصْلِ الْقَضَاءِ وَ خَسِرَ هُنالِكَ الْمُبْطِلُونَ
Thus, whatever this buyer comes across regarding what he has bought, from any level, then it would be up to the dismantler of the bodies of the kings, and confiscator of the souls of the tyrants, and remover of the kingdoms of the pharaohs like Chosroe and Caesar, and Tubba (kings of Yemen), and Himeyr (Sabean rulers), and the one amassing the wealth upon the wealth, so it is a lot, and the one who builds, and constructs, and decorates, and renews, and hoards, and preserves, and consideration in his view to be for the children, he (Angel of death) would take them all to the pausing plains and the Reckoning, and place of the Rewards and the Punishment, when the Command would occur with a decisive judgment, and over there the falsifiers would lose out [40:78].
شَهِدَ عَلَى ذَلِكَ الْعَقْلُ إِذَا خَرَجَ مِنْ أَسْرِ الْهَوَى وَ سَلِمَ مِنْ عَلَائِقِ الدُّنْيَا.
It has been witnessed upon that by the intellect when he came out from the impact of the whims and was safe from the attachments of the world’’.[11]
691 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى الْعُمَّالِ الَّذِينَ يَطَأُ عَمَلَهُمُ الْجَيْشُ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مَنْ مَرَّ بِهِ الْجَيْشُ مِنْ جُبَاةِ الْخَرَاجِ وَ عُمَّالِ الْبِلَادِ أَمَّا بَعْدُ فَإِنِّي قَدْ سَيَّرْتُ جُنُوداً هِيَ مَارَّةٌ بِكُمْ إِنْ شَاءَ اللَّهُ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to the office bearers, those the army passed by their offices: ‘From a servant of Allah-azwj, Ali-asws Amir Al-Momineen, to the one the army passes by him, from the collectors of the taxes and the office bearers of the cities. As for after, I-asws am sending an army which would be passing by you, if Allah-azwj so Desires.
وَ قَدْ أَوْصَيْتُهُمْ بِمَا يَجِبُ لِلَّهِ عَلَيْهِمْ مِنْ كَفِّ الْأَذَى وَ صَرْفِ الشَّذَى وَ أَنَا أَبْرَأُ إِلَيْكُمْ وَ إِلَى ذِمَّتِكُمْ مِنْ مَعَرَّةِ الْجَيْشِ إِلَّا مِنْ جَوْعَةِ الْمُضْطَرِّ لَا يَجِدُ عَنْهَا مَذْهَباً إِلَى شِبَعِهِ
And I-asws have advised them with what Allah-azwj has Obligated upon them, from refraining from harming and turn away the evil, and I-asws disavow to you all and to your responsibilities from the passing of the army except from the desperate hunger he would find no escape to satisfying it.
فَنَكِّلُوا مَنْ تَنَاوَلَ مِنْهُمْ ظُلْماً عَنْ ظُلْمِهِمْ وَ كُفُّوا أَيْدِيَ سُفَهَائِكُمْ عَنْ مُضَارَّتِهِمْ وَ التَّعَرُّضِ لَهُمْ فِيمَا اسْتَثْنَيْنَاهُ مِنْهُمْ وَ أَنَا بَيْنَ أَظْهُرِ الْجَيْشِ فَارْفَعُوا إِلَيَّ مَظَالِمَكُمْ وَ مَا عَرَاكُمْ مِمَّا يَغْلِبُكُمْ مِنْ أَمْرِهِمْ وَ مَا لَا تُطِيقُونَ دَفْعَهُ إِلَّا بِاللَّهِ وَ بِي أُغَيِّرُهُ بِمَعُونَةِ اللَّهِ.
So, punish the one who deals out any injustice from their injustices, and restrain the hands of your foolish ones from harming them, and obstructing to them regarding what I-asws have excluded from them, and I-asws am in the midst of the army, so you can raise your grievances to me-asws, and whatever you see as having overcome you from their affairs, and what you cannot tolerate repelling it except by Allah-azwj or by me-asws, I-asws shall change it by the Assistance of Allah-azwj’’.[12]
692 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع كَتَبَهُ لَمَّا اسْتَخْلَفَ إِلَى أُمَرَاءِ الْأَجْنَادِ أَمَّا بَعْدُ فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ أَنَّهُمْ مَنَعُوا النَّاسَ الْحَقَّ فَاشْتَرَوْهُ وَ أَخَذُوهُمْ بِالْبَاطِلِ فَاقْتَدَوْهُ.
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws, he-asws wrote it when he-asws appointed successors to the commanders of the armies: ‘As for after, rather the ones who were before you were destroyed because they prevented the rights of the people, and they accepted bribes and took with the falsehood and followed it’’.[13]
693 – نهج، نهج البلاغة وَ قَالَ ع لِزِيَادِ بْنِ أَبِيهِ وَ قَدِ اسْتَخْلَفَهُ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ عَلَى فَارِسَ وَ أَعْمَالِهَا فِي كَلَامٍ طَوِيلٍ كَانَ بَيْنَهُمَا نَهَاهُ فِيهِ عَنْ تَقْدِيمِ الْخَرَاجِ اسْتَعْمِلِ الْعَدْلَ وَ احْذَرِ الْعَسْفَ وَ الْحَيْفَ فَإِنَّ الْعَسْفَ يَعُودُ بِالْجَلَاءِ وَ الْحَيْفَ يَدْعُو إِلَى السَّيْفِ.
(The book) ‘Nahj Al-Balagah’ – And he-asws said to Ziyad Bin Abih, and he-asws had replaced him for Abdullah Bin Al-Abbas upon a horseman and his word, in a lengthy speech which was between them, he-asws forbade him in it about sending forward the taxes: ‘Utilise the justice, and be cautious of the regret and the unfairness, for the regret would return with the clearness and the unfairness would invite to the regret’’.[14]
694 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى بَعْضِ عُمَّالِهِ أَمَّا بَعْدُ فَإِنَّ دَهَاقِينَ أَهْلِ بَلَدِكَ شَكَوْا مِنْكَ قَسْوَةَ وَ غِلْظَةً وَ احْتِقَاراً وَ جَفْوَةً فَنَظَرْتُ فَلَمْ أَرَهُمْ أَهْلًا لِأَنْ يُدْنَوْا لِشِرْكِهِمْ وَ لَا أَنْ يُقْصَوْا وَ يُجْفَوْا لِعَهْدِهِمْ فَالْبَسْ لَهُمْ جِلْبَاباً مِنَ اللِّينِ تَشُوبُهُ بِطَرَفٍ مِنَ الشِّدَّةِ وَ دَاوِلْ لَهُمْ بَيْنَ الْقَسْوَةِ وَ الرَّأْفَةِ وَ امْزُجْ لَهُمْ بَيْنَ التَّقْرِيبِ وَ الْإِدْنَاءِ وَ الْإِبْعَادِ وَ الْإِقْصَاءِ إِنْ شَاءَ اللَّهُ.
(The book) ‘Nahj al Balagah’ –
‘As for after, the Dahaqeen (Magians) have complained of harshness from you and rudeness, and belittling, and strictness. I-asws considered, and I-asws do not see them are being rightful because they are near to their Shirk and they cannot be excluded and be disloyal to their pact. So, wear for them a rob from the leniency with a side from the severity, and deal with them between the harshness and the kindness, and mingle with them between the drawing near, and the closeness and the remoteness, and the isolation, if Allah-azwj so Desires’’.[15]
695 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى زِيَادِ بْنِ أَبِيهِ وَ هُوَ خَلِيفَةُ عَامِلِهِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ عَلَى الْبَصْرَةِ وَ عَبْدُ اللَّهِ يَوْمَئِذٍ عَامِلُ أَمِيرِ الْمُؤْمِنِينَ ع عَلَيْهَا وَ عَلَى كُوَرِ الْأَهْوَازِ وَ فَارِسَ وَ كِرْمَانَ وَ إِنِّي أُقْسِمُ بِاللَّهِ قَسَماً صَادِقاً لَئِنْ بَلَغَنِي أَنَّكَ خُنْتَ مِنْ فَيْءِ الْمُسْلِمِينَ شَيْئاً صَغِيراً أَوْ كَبِيراً لَأَشُدَّنَّ عَلَيْكَ شَدَّةً تَدَعُكَ قَلِيلَ الْوَفْرِ ثَقِيلَ الظَّهْرِ ضَئِيلَ الْأَمْرِ وَ السَّلَامُ.
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Ziyad Bin and he was his-asws replacement of his-asws office bearer Abdullah Bin Al Abbas upon Al Basra, and on that day, Abdullah was an office bearer of Amir Al-Momineen-asws upon it, and upon the suburbs of Al-Ahwaz, and Persia, and Kirman: ‘By Allah-azwj! I-asws am swearing a solemn oath! If it were to reach me-asws that you have embezzled anything from the booty of the Muslims, small or bid, I-asws would be severe upon you with such severity, it would leave you of little means, heavy back, humiliated of the affairs. And the greetings’’.[16]
696 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى زِيَادٍ أَيْضاً فَدَعِ الْإِسْرَافَ مُقْتَصِداً وَ اذْكُرْ فِي الْيَوْمِ غَداً وَ أَمْسِكْ مِنَ الْمَالِ بِقَدْرِ ضَرُورَتِكَ وَ قَدِّمِ الْفَضْلَ لِيَوْمِ حَاجَتِكَ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Ziyad as well: ‘Leave the extravagance for the moderation, and remember tomorrow during the day, and withhold from the wealth in accordance to your necessities and send forward (to Allah-azwj’s Way) the excess for a day of your need.
أَ تَرْجُو أَنْ يُؤْتِيَكَ اللَّهُ أَجْرَ الْمُتَوَاضِعِينَ وَ أَنْتَ عِنْدَهُ مِنَ الْمُتَكَبِّرِينَ وَ تَطْمَعُ وَ أَنْتَ مُتَمَرِّغٌ فِي النَّعِيمِ تَمْنَعُهُ الضَّعِيفَ وَ الْأَرْمَلَةَ أَنْ يُوجِبَ لَكَ ثَوَابَ الْمُتَصَدِّقِينَ وَ إِنَّمَا الْمَرْءُ مَجْزِيٌّ بِمَا أَسْلَفَ وَ قَادِمٌ عَلَى مَا قَدَّمَ وَ السَّلَامُ.
Are you wishing that Allah-azwj would Give you the Recompense of the humble ones and you are from the arrogant ones in His-azwj Presence? And are you coveting and beseeching regarding the Bounties the weak ones and the widows are wishing for, that the Rewards of the charitable ones be obligated for you? And rather, the person would be Recompense with what he has left behind and advances to what he had sent forwards. And the greetings’’.[17]
697 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى قُثَمَ بْنِ الْعَبَّاسِ أَمَّا بَعْدُ فَإِنَّ عَيْنِي بِالْمَغْرِبِ كَتَبَ إِلَيَّ يُعْلِمُنِي أَنَّهُ وُجِّهَ إِلَى الْمَوْسِمِ أُنَاسٌ مِنْ أَهْلِ الشَّامِ الْعُمْيِ الْقُلُوبِ الصُّمِّ الْأَسْمَاعِ الْكُمْهِ الْأَبْصَارِ الَّذِينَ يَلْتَمِسُونَ الْحَقَّ بِالْبَاطِلِ وَ يُطِيعُونَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Qusam Bin Al-Abbas: ‘As for after, my-asws informer in the west has written to me-asws letting me-asws know that some people from the people of Syria headed to the season (Hajj) being blind of hearts, deaf of ears, blind of vision, seeking the truth with the falsehood and obeying the creatures in disobedience to the Creator.
وَ يَحْتَلِبُونَ الدُّنْيَا دَرَّهَا بِالدِّينِ وَ يَشْتَرُونَ عَاجِلَهَا بِآجِلِ الْأَبْرَارِ الْمُتَّقِينَ وَ لَنْ يَفُوزَ بِالْخَيْرِ إِلَّا عَامِلُهُ وَ لَا يُجْزَى جَزَاءَ الشَّرِّ إِلَّا فَاعِلُهُ فَأَقِمْ عَلَى مَا فِي يَدَيْكَ قِيَامَ الْحَازِمِ الصَّلِيبِ وَ النَّاصِحِ اللَّبِيبِ وَ النَّافِعِ لِسُلْطَانِهِ الْمُطِيعِ لِإِمَامِهِ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ وَ لَا تَكُنْ عِنْدَ النَّعْمَاءِ بَطِراً وَ لَا عِنْدَ الْبَأْسَاءِ فَشِلًا.
And they are milking the world forsaking the religion by it, and they are buying its current for its future, the righteous, the pious, and they will never succeed except its workers, and he will not be recompensed the recompense of the evil except its doer. So, stand upon what is in your hand, standing of the intelligent, the experienced, and the wise advisor, and the beneficial to his ruler, the obedience to his Imam-asws; and beware of what you may have to excuse from it, and do not become boastful during the bounties, nor disheartened during the distress’’.[18]
698 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ أَمَّا بَعْدُ فَإِنَّ الْعَبْدَ لَيَفْرَحُ بِالشَّيْءِ الَّذِي لَمْ يَكُنْ لِيَفُوتَهُ وَ يَحْزَنُ عَلَى الشَّيْءِ الَّذِي لَمْ يَكُنْ لِيُصِيبَهُ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Abdullah Bin Al-Abbas: ‘As for after, the servant tends to be happy with something which he would not have missed it, and grieves upon the thing which he was not going to attain.
فَلَا يَكُنْ أَفْضَلَ مَا نِلْتَ فِي نَفْسِكَ مِنْ دُنْيَاكَ بُلُوغُ لَذَّةٍ أَوْ شِفَاءُ غَيْظٍ وَ لَكِنْ إِطْفَاءُ بَاطِلٍ أَوْ إِحْيَاءُ حَقٍّ وَ لْيَكُنْ سُرُورُكَ بِمَا قَدَّمْتَ وَ أَسَفُكَ عَلَى مَا خَلَّفْتَ وَ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ وَ السَّلَامُ.
So do not let the superior of what you attain regarding yourself from your world to be the peak of the pleasure, and healing of rages, but extinguish the falsehood or revive a right, and let your happiness be with you have sent ahead, and your regret be upon what you have left behind, and your worry be regarding what is after the death. And the greetings’’.[19]
699 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى ابْنِ عَبَّاسٍ وَ هُوَ عَامِلُهُ عَلَى الْبَصْرَةَ اعْلَمْ أَنَّ الْبَصْرَةَ مَهْبِطُ إِبْلِيسَ وَ مَغْرِسُ الْفِتَنِ فَحَادِثْ أَهْلَهَا بِالْإِحْسَانِ وَ احْلُلْ عُقْدَةَ الْخَوْفِ مِنْ قُلُوبِهِمْ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Ibn Abbas and he was his-asws office bearer upon Al-Basra: ‘Know that Al-Basra is a descending place of Satan-la, and a plantation of Fitna, so deal with its people with the favours and loosen the knots of fear from their hearts.
وَ قَدْ بَلَغَنِي تَنَمُّرُكَ لِبَنِي تَمِيمٍ وَ غِلْظَتُك عَلَيْهِمْ وَ أَنَّ بَنِي تَمِيمٍ لَمْ يَغِبْ لَهُمْ نَجْمٌ إِلَّا طَلَعَ آخَرُ وَ أَنَّهُمْ لَمْ يُسْبَقُوا بِوَغْمٍ فِي جَاهِلِيَّةٍ وَ لَا إِسْلَامٍ وَ أَنَّ لَهُمْ بِنَا رَحِماً مَاسَّةً وَ قَرَابَةً خَاصَّةً نَحْنُ مَأْجُورُونَ عَلَى صِلَتِهَا وَ مَأْزُورُونَ عَلَى قَطِيعَتِهَا
And it has reached me your being strict with the clan of Tameem and your harshness upon them, and that the clan of Tameem are such, no star of their disappears except another one emerges, and they were not preceded in the art of warfare during the pre-Islamic period nor Islam, and that there is sparkling kinship for them with us and special relationship. We would be recompense upon maintaining it and sinful upon terminating it.
فَارْبَعْ أَبَا الْعَبَّاسِ رَحِمَكَ اللَّهُ فِيمَا جَرَى عَلَى يَدِكَ وَ لِسَانِكَ مِنْ خَيْرٍ وَ شَرٍّ فَإِنَّا شَرِيكَانِ فِي ذَلِكَ وَ كُنْ عِنْدَ صَالِحِ ظَنِّي بِكَ وَ لَا يَفِيلَنَّ رَأْيِي فِيكَ.
So, sit back Abu Al-Abbas, may Allah-azwj have Mercy on you, regarding what flows upon your hands and your tongues, whether from good or evil, and we are both participants in that, and be righteous with my-asws thoughts about you and do not prove me-asws wrong of my-asws view regarding you’’.[20]
قَالَ ابْنُ مِيثَمٍ رَحِمَهُ اللَّهُ رُوِيَ أَنَّ ابْنَ عَبَّاسٍ كَانَ قَدْ أَضَرَّ بِبَنِي تَمِيمٍ حِينَ وَلِيَ أَمْرَ الْبَصْرَةِ مِنْ قِبَلِ عَلِيٍّ ع لِلَّذِي عَرَفَهُمْ بِهِ مِنَ الْعَدَاوَةِ يَوْمَ الْجَمَلِ لِأَنَّهُمْ كَانُوا مِنْ شِيعَةِ طَلْحَةَ وَ الزُّبَيْرِ وَ عَائِشَةَ
Ibn Maysam said,
‘It is reported that Ibn Abbas had been harmed by the clan of Tameem when he was in charge of the command of Al-Basra from the direction of Ali-asws due to that which he recognised them being with the enmity on the day of the camel, because they had been from the adherents of Talha and Al-Zubeyr and Ayesha.
فَحَمَلَ عَلَيْهِمُ ابْنُ عَبَّاسٍ فَأَقْصَاهُمْ وَ تَنَكَّرَ عَلَيْهِمْ وَ عَيَّرَهُمْ بِالْجَمَلِ حَتَّى كَانَ يُسَمِّيهِمْ شِيعَةَ الْجَمَلِ وَ أَنْصَارَ عَسْكَرَ وَ هُوَ اسْمُ جَمَلِ عَائِشَةَ وَ حِزْبَ الشَّيْطَانِ
Ibn Abbas attacked upon them. He cut them off and was denying upon them and faulted them with (battle of) the camel to the extent that he was naming them as ‘Shias of the camel’ and ‘Helpers of Al-Askar’, and it is the name of the camel of Ayesha and party of Satan-la.
فَاشْتَدَّ ذَلِكَ عَلَى نَفَرٍ مِنْ شِيعَةِ عَلِيٍّ ع مِنْ بَنِي تَمِيمٍ مِنْهُمْ حَارِثَةُ بْنُ قُدَامَةَ وَ غَيْرُهُ فَكَتَبَ بِذَلِكَ حَارِثَةُ إِلَى عَلِيٍّ ع يَشْكُو إِلَيْهِ ابْنَ عَبَّاسٍ
That was aggravating upon a number of Shias of Ali-asws from the clan of Tameem, from them were Harisa Bin Qudamah and others. Haris wrote with that to Ali-asws complaining to him-asws of Ibn Abbas.
فَكَتَبَ ع إِلَى ابْنِ عَبَّاسٍ أَمَّا بَعْدُ فَإِنَّ خَيْرَ النَّاسِ عِنْدَ اللَّهِ غَداً أَعْمَلُهُمْ بِطَاعَتِهِ فِيمَا عَلَيْهِ وَ لَهُ وَ أَقْوَاهُمْ بِالْحَقِّ وَ إِنْ كَانَ مُرّاً
He-asws wrote to Ibn Abbas: ‘As for after, surely the best of the people in the Presence of Allah-azwj tomorrow would be their workers in His-azwj obedience regarding whatever is against him and for him, and their straightest with the truth and even though it may be bitter.
أَلَا وَ إِنَّهُ بِالْحَقِّ قَامَتِ السَّمَاوَاتُ وَ الْأَرْضُ فِيمَا بَيْنَ الْعِبَادِ فَلْتَكُنْ سَرِيرَتُكَ فِعْلًا وَ لْيَكُنْ حُكْمُكَ وَاحِداً وَ طَرِيقَتُكَ مُسْتَقِيمَةً وَ اعْلَمْ أَنَّ الْبَصْرَةَ مَهْبِطُ إِبْلِيسَ وَ مَغْرِسُ الْفِتَنِ إِلَى آخِرِ مَا مَرَّ قَوْلُهُ.
Indeed! And surely the skies and the earth are standing with the truth regarding what is between the servants, so let your deed be your happiness, and let your decision be one, and your method be straight. And know that Al-Basra is a descending place of Iblees-la and plantation of the Fitna’ – up to the end of what has passed of his-asws words’’.[21]
700 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَ كَانَ ابْنُ عَبَّاسٍ يَقُولُ مَا انْتَفَعْتُ بِكَلَامٍ بَعْدَ كَلَامِ رَسُولِ اللَّهِ ص كَانْتِفَاعِي بِهَذَا الْكَلَامِ أَمَّا بَعْدُ فَإِنَّ الْمَرْءَ قَدْ يَسُرُّهُ دَرَكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ وَ يَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Abdullah Bin Al-Abbas, and Ibn Abbas was saying, ‘I have not benefitted with any speech after the speech of Rasool-Allah-saww like my benefitting with this speech: ‘As for after, the person gets cheered by coming across what (he) would not have lost it, and it saddens him the loss of what he was not going to attain.
فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَ مِنْ آخِرَتِكَ وَ لْيَكُنْ أَسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا وَ مَا نِلْتَ مِنْ دُنْيَاكَ فَلَا تُكْثِرْ بِهِ فَرَحاً وَ مَا فَاتَكَ مِنْهَا فَلَا تَأْسَ عَلَيْهِ جَزَعاً وَ لْيَكُنْ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ.
Therefore let your happiness be with what you attain from your Hereafter and let your regret be upon what you have lost from it, and whatever you have gained from your world, do not be frequently happy with it, and whatever you have lost from it, do not despair being alarmed upon it, and let your worry be regarding what is after the death’’.[22]
701 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى أَهْلِ الْبَصْرَةِ وَ قَدْ كَانَ مِنِ انْتِشَارِ حَبْلِكُمْ وَ شِقَاقِكُمْ مَا لَمْ تَغْبَوْا عَنْهُ فَعَفَوْتُ عَنْ مُجْرِمِكُمْ وَ رَفَعْتُ السَّيْفَ عَنْ مُدْبِرِكُمْ وَ قَبِلْتُ مِنْ مُقْبِلِكُمْ فَإِنْ خَطَتْ بِكُمُ الْأُمُورُ الْمُرْدِيَةُ وَ سَفَهُ الْآرَاءِ الْجَائِرَةِ إِلَى مُنَابَذَتِي وَ خِلَافِي فَهَا أَنَا ذَا
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to the people of Al-Basra: ‘And it has happened from the scattering of your ropes and your wretchedness what you are not absent from it. I-asws had pardoned your criminals and raised the sword away from your fleeing ones, and I-asws had accepted your ones coming forwards, so if the repulsive affairs and the foolish views of the unjust are erring you to discard me-asws and oppose me-asws, then here I-asws am.
قَدْ قَرَّبْتُ جِيَادِي وَ رَحَلْتُ رِكَابِي وَ إِنْ أَلْجَأْتُمُونِي إِلَى الْمَسِيرِ إِلَيْكُمْ لَأُوقِعَنَّ بِكُمْ وَقْعَةً لَا تَكُونُ يَوْمَ الْجَمَلِ إِلَيْهَا إِلَّا كَلَعْقَةِ لَاعِقٍ مَعَ أَنِّي عَارِفٌ لِذِي الطَّاعَةِ مِنْكُمْ فَضْلَهُ وَ لِذِي النَّصِيحَةِ حَقَّهُ غَيْرُ مُتَجَاوِزٍ مُتَّهَماً إِلَى بَرِيءٍ وَ لَا نَاكِثاً إِلَى وَفِيٍّ.
I-asws have readied my-asws horses and saddled for my-asws riders, and if you were to pull me-asws to the travelling to you-asws, I-asws shall fall with you such a falling, the day of the camel would not happen to be to it except like a lick of the lips, and with (the fact that) I-asws do recognise the ones from you with obedience of his merits, and for the one with the advices of his rights, without transgressing an accused one to a righteous, nor an allegiance-breaker to a loyal one’’.[23]
702 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى قُثَمَ بْنِ الْعَبَّاسِ وَ هُوَ عَامِلُهُ عَلَى مَكَّةَ أَمَّا بَعْدُ فَأَقِمْ لِلنَّاسِ الْحَجَ وَ ذَكِّرْهُمْ بِأَيَّامِ اللَّهِ وَ اجْلِسْ لَهُمُ الْعَصْرَيْنِ فَأَفْتِ الْمُسْتَفْتِيَ وَ عَلِّمِ الْجَاهِلَ وَ ذَاكِرِ الْعَالِمَ وَ لَا يَكُنْ لَكَ إِلَى النَّاسِ سَفِيرٌ إِلَّا لِسَانُكَ وَ لَا حَاجِبٌ إِلَّا وَجْهُكَ وَ لَا تَحْجُبَنَّ ذَا حَاجَةٍ عَنْ لِقَائِكَ بِهَا فَإِنَّهَا إِنْ ذِيدَتْ عَنْ أَبْوَابِكَ فِي أَوَّلِ وِرْدِهَا لَمْ تُحْمَدْ فِيمَا بَعْدُ عَلَى قَضَائِهَا
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Qusam Bin Al-Abbas, and he was his-asws office bearer upon Makkah: ‘As for after, Establish the Hajj for the people and remind them of the days of Allah-azwj, and sit to them (for judgment) morning and afternoon. Issue verdict to the seeker of verdict, and teach the ignorant, and discuss with the learned and do not let an ambassador to be for you to the people except your tongue, nor any guard except your face, nor bar the one with need to see you for if he is impeded from your door during the first arrival, you will not be praised upon fulfilling it afterwards.
وَ انْظُرْ إِلَى مَا اجْتَمَعَ عِنْدَكَ مِنْ مَالِ اللَّهِ فَاصْرِفْهُ إِلَى مَنْ قِبَلَكَ مِنْ ذِي الْعِيَالِ وَ الْمَجَاعَةِ مُصِيباً بِهِ مَوَاضِعَ الْمَفَاقِرِ وَ الْخَلَّاتِ وَ مَا فَضَلَ عَنْ ذَلِكَ فَاحْمِلْهُ إِلَيْنَا لِنَقْسِمَهُ فِيمَنْ قِبَلَنَا
And look at that from the wealth of Allah-azwj has been collected with you, so spend it upon the ones in front of you, from the ones with the dependants, and the one distressed with difficulties, and places of poverty, and the one lacking clothes, and whatever is extra upon that, send it to us for us to distribute it among the ones in front of us.
وَ مُرْ أَهْلَ مَكَّةَ أَنْ لَا يَأْخُذُوا مِنْ سَاكِنٍ أَجْراً فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ سَواءً الْعاكِفُ فِيهِ وَ الْبادِ فَالْعَاكِفُ الْمُقِيمُ بِهِ وَ الْبَادِي الَّذِي يَحُجُّ إِلَيْهِ مِنْ غَيْرِ أَهْلِهِ وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِمَحَابِّهِ وَ السَّلَامُ.
And instruct the people of Makkah that they should not be taking any rent from a dweller, for Allah-azwj the Glorious is Saying: We Made it for the people to be equal therein, the dweller in it and the visitor, [22:25], so the dweller is the one staying in it, and the visitor is the one performing Hajj to it, from without his family. May Allah-azwj Harmonise us and you to His-azwj Love. And the greetings’’.[24]
703 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ أَمَّا بَعْدُ فَإِنَّكَ لَسْتَ بِسَابِقٍ أَجَلَكَ وَ لَا مَرْزُوقٍ مَا لَيْسَ لَكَ وَ اعْلَمْ بِأَنَّ الدَّهْرَ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ وَ أَنَّ الدُّنْيَا دَارُ دُوَلٍ فَمَا كَانَ مِنْهَا لَكَ أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بِقُوَّتِكَ.
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Abdullah Bin Al-Abbas: ‘As for after, surely you cannot preceded your term (death), nor be Graced by what isn’t for you; and know that the times are of two days – a day for you and a day against, and the world is a house of turns, so whatever was for you from it, would come to you even upon your weakness, and whatever was against you from it, you will not be (able to) repel it with your strength’’.[25]
704 – نهج، نهج البلاغة وَ مِنْ وَصِيَّةٍ لَهُ ع لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ عِنْدَ اسْتِخْلَافِهِ إِيَّاهُ عَلَى الْبَصْرَةِ سَعِ النَّاسَ بِوَجْهِكَ وَ مَجْلِسِكَ وَ حُكْمِكَ وَ إِيَّاكَ وَ الْغَضَبَ فَإِنَّهُ طَيْرَةٌ مِنَ الشَّيْطَانِ وَ اعْلَمْ أَنَّ مَا قَرَّبَكَ مِنَ اللَّهِ يُبَاعِدُكَ مِنَ النَّارِ وَ مَا بَاعَدَكَ مِنَ اللَّهِ يُقَرِّبُكَ مِنَ النَّارِ.
(The book) ‘Nahj Al Balagah’ –
‘And from an advice of his-asws to Abdullah Bin Al-Abbas during his-asws placing him in charge upon Al-Basra: ‘Be capacious to the people with your face, and your gathering, and your decisions, and beware of the anger for it is an evil omen from the Satan-la, and know that whatever draws you closer to Allah-azwj would distance you from the Fire, and whatever distances you from Allah-azwj would draw you closer to the Fire’’.[26]
705 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ أَمَّا بَعْدُ فَإِنِّي كُنْتُ أَشْرَكْتُكَ فِي أَمَانَتِي وَ جَعَلْتُكَ شِعَارِي وَ بِطَانَتِي وَ لَمْ يَكُنْ فِي أَهْلِي رَجُلٌ أَوْثَقَ مِنْكَ فِي نَفْسِي لِمُوَاسَاتِي وَ مُوَازَرَتِي وَ أَدَاءِ الْأَمَانَةِ إِلَيَّ
(The book) ‘Nahj Al Balagah’ –
From a letter of his-asws to Abdullah Bin Al-Abbas: ‘As for after, I-asws used to participate you in my-asws entrustments and made you my-asws consultant and my-asws confidant, and there does not happen to be any man among my-asws family members more trustworthy than you are regarding myself-asws, to sympathise with me-asws, and as my-asws back-up, and fulfilling the entrustments to.
فَلَمَّا رَأَيْتَ الزَّمَانَ عَلَى ابْنِ عَمِّكَ قَدْ كَلِبَ وَ الْعَدُوَّ قَدْ حَرِبَ وَ أَمَانَةَ النَّاسِ قَدْ خَزِيَتْ وَ هَذِهِ الْأُمَّةَ قَدْ فَتَكَتْ وَ شَغَرَتْ قَلَبْتَ لِابْنِ عَمِّكَ ظَهْرَ الْمِجَنِّ فَفَارَقْتَهُ مَعَ الْمُفَارِقِينَ وَ خَذَلْتَهُ مَعَ الْخَاذِلِينَ وَ خُنْتَهُ مَعَ الْخَائِنِينَ
When you (Ibn Abbas) saw the times to have overturned upon the son-asws of your uncle-as, and the enemies to have declared war, and entrustments of the people to have been sold-out, and this community had assaulted and vacated, you (Ibn Abbas) overturned to the son-asws of your uncle-as, exposing the shield, so you separated along with the separating ones, and forsook along with the forsaking ones, and betrayed him-asws along with the betraying ones.
فَلَا ابْنَ عَمِّكَ آسَيْتَ وَ لَا الْأَمَانَةَ أَدَّيْتَ وَ كَأَنَّكَ لَمْ تَكُنِ اللَّهَ تُرِيدُ بِجِهَادِكَ وَ كَأَنَّكَ لَمْ تَكُنْ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَ كَأَنَّكَ إِنَّمَا كُنْتَ تَكِيدُ هَذِهِ الْأُمَّةَ عَنْ دُنْيَاهُمْ وَ تَنْوِي غِرَّتَهُمْ عَنْ فَيْئِهِمْ
Thus, you neither comforted the son-asws of your uncle-as nor did you fulfil the entrustments, and it is as if you do not happen to intend Allah-azwj in your Jihad, and it is as if you do not happen to be any proof from your Lord-azwj, and it is as if you were rather plotting with this community about their world and intending to deceive them of their war booty.
فَلَمَّا أَمْكَنَتْكَ الشِّدَّةُ فِي خِيَانَةِ الْأُمَّةِ أَسْرَعْتَ الْكَرَّةَ وَ عَاجَلْتَ الْوَثْبَةَ فَاخْتَطَفْتَ مَا قَدَرْتَ عَلَيْهِ مِنْ أَمْوَالِهِمُ الْمَصُونَةِ لِأَرَامِلِهِمْ وَ أَيْتَامِهِمُ اخْتِطَافَ الذِّئْبِ الْأَزَلِّ دَامِيَةَ الْمِعْزَى الْكَسِيرَةَ فَحَمَلْتَهُ إِلَى الْحِجَازِ رَحِيبَ الصَّدْرِ بِحَمْلِهِ غَيْرَ مُتَأَثِّمٍ مِنْ أَخْذِهِ
When the difficulties enabled you in betraying the community, you were quick of the turning and hastened the pouncing and you snatched from their wealth whatever you were able upon which had been protected for their widows and their orphans (like) the snatching by the wolf a wounded goat, helpless. Then you carried it to Al-Hijaz, broadening the chest, carrying it upon without any guilt of having taken it.
كَأَنَّكَ لَا أَبَا لِغَيْرِكَ حَدَرْتَ عَلَى أَهْلِ تُرَاثِكَ مِنْ أَبِيكَ وَ أُمِّكَ فَسُبْحَانَ اللَّهِ أَ مَا تُؤْمِنُ بِالْمَعَادِ أَ وَ مَا تَخَافُ مِنْ نِقَاشِ الْحِسَابِ أَيُّهَا الْمَعْدُودُ كَانَ عِنْدَنَا مِنْ ذَوِي الْأَلْبَابِ
It is as if there was no father for others, you rolled down upon the people as being your inheritance from your father and your mother. Glory be to Allah-azwj! Are you not believing in the Hereafter? Are you not fearing from the argument of the Reckoning? O you, the one who was counted with us as being with the understanding!
كَيْفَ تُسِيغُ شَرَاباً وَ طَعَاماً وَ أَنْتَ تَعْلَمُ أَنَّكَ تَأْكُلُ حَرَاماً وَ تَشْرَبُ حَرَاماً وَ تَبْتَاعُ الْإِمَاءَ وَ تَنْكِحُ النِّسَاءَ مِنْ مَالِ الْيَتَامَى وَ الْمَسَاكِينِ وَ الْمُؤْمِنِينَ وَ الْمُجَاهِدِينَ الَّذِينَ أَفَاءَ اللَّهُ عَلَيْهِمْ هَذِهِ الْأَمْوَالَ وَ أَحْرَزَ بِهِمْ هَذِهِ الْبِلَادَ
How can you partake drink and food and you know that you are eating unlawfully and drinking unlawfully, and you are buying the maids and marrying the women from the wealth of the orphans and the poor and the Momineen and the fighters, the ones Allah-azwj had Legalised this wealth upon them and Protects this city by them?
فَاتَّقِ اللَّهَ وَ ارْدُدْ إِلَى هَؤُلَاءِ الْقَوْمِ أَمْوَالَهُمْ فَإِنَّكَ إِنْ لَمْ تَفْعَلْ ثُمَّ أَمْكَنَنِي اللَّهُ مِنْكَ لَأُعْذِرَنَّ إِلَى اللَّهِ فِيكَ وَ لَأَضْرِبَنَّكَ بِسَيْفِيَ الَّذِي مَا ضَرَبْتُ بِهِ أَحَداً إِلَّا دَخَلَ النَّارَ
Fear Allah-azwj, and return to these people their wealth, for you, if you do not do so, then Allah-azwj Enables me-asws from you, I-asws shall excuse myself-asws to Allah-azwj regarding you and strike you with my-asws sword which no one has been struck by it except he entered the Fire.
وَ وَ اللَّهِ لَوْ أَنَّ الْحَسَنَ وَ الْحُسَيْنَ فَعَلَا مِثْلَ فِعْلِكَ الَّذِي فَعَلْتَ مَا كَانَتْ لَهُمَا عِنْدِي هَوَادَةٌ وَ لَا ظَفِرَا مِنِّي بِإِرَادَةٍ حَتَّى آخُذَ الْحَقَّ مِنْهُمَا وَ أُزِيحَ الْبَاطِلَ عَنْ مَظْلَمَتِهِمَا
And, by Allah-azwj, even if Al-Hassan-asws and Al-Hassan-asws were to do similar to your deed which you have done, there would not have been any clemency for them-asws with me-asws nor any success from me-asws until I-asws would have taken it back from them-asws and removed the falsehood from their-asws injustices.
وَ أُقْسِمُ بِاللَّهِ رَبِّ الْعَالَمِينَ مَا يَسُرُّنِي أَنَّ مَا أَخَذْتَهُ مِنْ أَمْوَالِهِمْ حَلَالٌ لِي أَتْرُكُهُ مِيرَاثاً لِمَنْ بَعْدِي
And I-asws swear by Allah-azwj, Lord-azwj of the worlds! It would not make me-asws happy if I-asws were to take it from their wealth as being permissible for me-asws and leave it as an inheritance for the ones after me-asws.
فَضَحِّ رُوَيْداً فَكَأَنَّكَ قَدْ بَلَغْتَ الْمَدَى وَ دُفِنْتَ تَحْتَ الثَّرَى وَ عُرِضَتْ عَلَيْكَ أَعْمَالُكَ بِالْمَحَلِّ الَّذِي يُنَادِي الظَّالِمُ فِيهِ بِالْحَسْرَةِ وَ يَتَمَنَّى الْمُضَيِّعُ الرَّجْعَةَ فِيهِ وَ لاتَ حِينَ مَناصٍ.
Have a little shame! It is as if you have reached the limit (of your life), and have already been buried under the soil, and your deeds are being presented to you at the place which the unjust one would be calling out in with the regret and he who wasted would wish for the return during it: so they called out for escape when it was too late? [38:3]’’.[27]
وَ قَدْ رَوَى أَرْبَابُ هَذَا الْقَوْلِ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ كَتَبَ إِلَى عَلِيٍّ ع جَوَاباً عَنْ هَذَا الْكِتَابِ قَالُوا وَ كَانَ جَوَابُهُ أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تُعَظِّمُ عَلَيَّ مَا أَصَبْتُ مِنْ بَيْتِ مَالِ الْبَصْرَةِ وَ لَعَمْرِي إِنَّ حَقِّي فِي بَيْتِ الْمَالِ لَأَكْثَرُ مِمَّا أَخَذْتُ وَ السَّلَامُ
And it has been reported by the reporters of these words, ‘Abdullah Bin Abbas wrote an answer to Ali-asws of this letter. They said, ‘And his answer was, ‘As for after, your-asws letter has come to me magnifying upon me what I had attained from the public treasury of Al-Basra, and by my life, my right in the public treasury is more than what I have taken. And the greetings’.
قَالُوا فَكَتَبَ إِلَيْهِ عَلِيٌّ ع أَمَّا بَعْدُ فَإِنَّ مِنَ الْعَجَبِ أَنْ تُزَيِّنَ لَكَ نَفْسُكَ أَنَّ لَكَ فِي بَيْتِ مَالِ الْمُسْلِمِينَ مِنَ الْحَقِّ أَكْثَرَ مِمَّا لِرَجُلٍ مِنَ الْمُسْلِمِينَ فَقَدْ أَفْلَحْتَ إِنْ كَانَ تَمَنِّيكَ الْبَاطِلَ وَ ادِّعَاؤُكَ مَا لَا يَكُونُ يُنْجِيكَ مِنَ الْمَأْثَمِ وَ يُحِلُّ لَكَ الْمُحَرَّمَ إِنَّكَ لَأَنْتَ الْمُهْتَدِي السَّعِيدُ إِذَنْ
They said, ‘Ali-asws wrote to him: ‘As for after, surely from the wonders is that your soul is adorning for you that there is a right for you in the public treasury more than what is for a man from the Muslims, so you have succeeded. If your false wishes and your claiming what cannot save you from the sins, and permits for you the prohibited, then you are the guided, the fortunate.
وَ قَدْ بَلَغَنِي أَنَّكَ اتَّخَذْتَ مَكَّةَ وَطَناً وَ ضَرَبْتَ بِهَا عَطَناً تَشْتَرِي بِهَا مُوَلَّدَاتِ مَكَّةَ وَ الْمَدِينَةِ وَ الطَّائِفِ تَخْتَارُهُنَّ عَلَى عَيْنِكَ وَ تُعْطِي فِيهِنَّ مَالَ غَيْرِكَ
And it has reached me-asws that you had taken Makkah as a homeland and have struck watering places at is, buying women of Makkah, and Al-Medina, and Al-Taif, choosing them to be upon your spies, and giving them wealth of others.
فَارْجِعْ هَدَاكَ اللَّهُ إِلَى رُشْدِكَ وَ تُبْ إِلَى اللَّهِ رَبَّكَ وَ اخْرُجْ إِلَى الْمُسْلِمِينَ مِنْ أَمْوَالِهِمْ فَعَمَّا قَلِيلٍ تُفَارِقُ مَنْ أَلِفْتَ وَ تَتْرُكُ مَا جَمَعْتَ وَ تَغِيبُ فِي صَدْعٍ مِنَ الْأَرْضِ غَيْرَ مُوَسَّدٍ وَ لَا مُمَهَّدٍ قَدْ فَارَقْتَ الْأَحْبَابَ وَ سَكَنْتَ التُّرَابَ وَ وَاجَهْتَ الْحِسَابَ غَنِيّاً عَمَّا خَلَّفْتَ فَقِيراً إِلَى مَا قَدَّمْتَ وَ السَّلَامُ
Return, may Allah-azwj Guide you to your rightful guidance, and repent to Allah-azwj, your Lord-azwj and bring out to the Muslims their wealth, for after a little while you will separate from the one you love and you will leave whatever you have amassed, and you will disappear into a crack of the earth, neither cushioned nor paved. You would separate from the loved ones and settle in the soil, and facing the Reckoning, needless from what you had left behind to what you have sent ahead. And the greetings’.
قَالُوا فَكَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ أَمَّا بَعْدُ فَإِنَّكَ قَدْ أَكْثَرْتَ عَلَيَّ وَ وَ اللَّهِ لَأَنْ أَلْقَى اللَّهَ قَدِ احْتَوَيْتُ عَلَى كُنُوزِ الْأَرْضِ كُلِّهَا مِنْ ذَهَبِهَا وَ عِقْيَانِهَا وَ لُجَيْنِهَا أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَاهُ بِدَمِ امْرِئٍ مُسْلِمٍ وَ السَّلَامُ.
They said, ‘Abdullah Bin Al-Abbas wrote to him, ‘As for after, you-asws have frequented upon me, and by Allah-azwj, if I were to meet Allah-azwj having encompassed upon the treasures of the earth, all of them, from its gold and its minerals, and its silver, it would be more beloved to me than if I were to meet Him-azwj with the blood of a Muslim person (like you-asws will). And the greetings’’.[28]
706 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى الْمُنْذِرِ بْنِ الْجَارُودِ الْعَبْدِيِّ وَ قَدْ خَانَ فِي بَعْضِ مَا وَلَّاهُ مِنْ أَعْمَالِهِ أَمَّا بَعْدُ فَإِنَّ صَلَاحَ أَبِيكَ غَرَّنِي مِنْكَ وَ ظَنَنْتُ أَنَّكَ تَتَّبِعُ هَدْيَهُ وَ تَسْلُكُ سَبِيلَهُ فَإِذَا أَنْتَ فِيمَا رُقِّيَ إِلَيَّ عَنْكَ لَا تَدَعُ لِهَوَاكَ انْقِيَاداً وَ لَا تُبْقِي لِآخِرَتِكَ عَتَاداً
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Munzir Bin Al-Jaroud, and he had embezzled in some of what he had overseen from his-asws administration: ‘As for after, it was the righteousness of your father which deceived me-asws from you, and I-asws though you would be following his guidance and be travelling his way. But when you, regarding what has been noted to me about you, are not leaving being led by your personal desires and not leaving any provisions for your Hereafter.
أَ تَعْمُرُ دُنْيَاكَ بِخَرَابِ آخِرَتِكَ وَ تَصِلُ عَشِيرَتَكَ بِقَطِيعَةِ دِينِكَ وَ لَئِنْ كَانَ مَا بَلَغَنِي عَنْكَ حَقّاً لَجَمَلُ أَهْلِكَ وَ شِسْعُ نَعْلِكَ خَيْرٌ مِنْكَ وَ مَنْ كَانَ بِصِفَتِكَ
Are you building your world by ruining your Hereafter, and helping you clan by cutting off your religion? And if what has reached me-asws about you is true, then a camel of your family and a strap of your slipper is better than you.
فَلَيْسَ بِأَهْلٍ أَنْ يُسَدَّ بِهِ ثَغْرٌ أَوْ يُنْفَذَ بِهِ أَمْرٌ أَوْ يُعْلَى بِهِ قَدْرٌ أَوْ يُشْرَكَ فِي أَمَانَةٍ أَوْ يُؤْمَنَ عَلَى جِبَايَةٍ فَأَقْبِلْ إِلَيَّ حِينَ يَصِلُ إِلَيْكَ كِتَابِي هَذَا إِنْ شَاءَ اللَّهُ.
And the one who was with your attributes isn’t befitting to even fill a hole (in the ground), or he should be implemented with for any matter, or to be promoted with in worth, or participated in an entrustment, or trusted upon tax collection. Come back to me-asws when this letter of mine-asws arrives to you, if Allah-azwj so Desires’’.[29]
707 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى الْحَارِثِ الْهَمْدَانِيِ وَ تَمَسَّكْ بِحَبْلِ الْقُرْآنِ وَ انْتَصِحْهُ وَ أَحِلَّ حَلَالَهُ وَ حَرِّمْ حَرَامَهُ وَ صَدِّقْ بِمَا سَلَفَ مِنَ الْحَقِّ وَ اعْتَبِرْ بِمَا مَضَى مِنَ الدُّنْيَا مَا بَقِيَ مِنْهَا فَإِنَّ بَعْضَهَا يُشْبِهُ بَعْضاً وَ آخِرَهَا لَاحِقٌ بِأَوَّلِهَا وَ كُلُّهَا حَائِلٌ مُفَارِقٌ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Al-Haris Al-Hamdany: ‘And adhere with the rope of the Quran and be advised by it, and permit its Permissible and prohibit its Prohibition, and ratify with what is past from the truth, and take lesson with what had passed from the world for what remains from it, for part of it resembles its part, and its last joins up with its first, and all of it is unreliable, separating.
وَ عَظِّمِ اسْمَ اللَّهِ أَنْ لَا تَذْكُرَهُ إِلَّا عَلَى حَقٍّ وَ أَكْثِرْ ذِكْرَ الْمَوْتِ وَ مَا بَعْدَ الْمَوْتِ وَ لَا تَتَمَنَّ الْمَوْتَ إِلَّا بِشَرْطٍ وَثِيقٍ وَ احْذَرْ كُلَّ عَمَلٍ يَرْضَاهُ صَاحِبُهُ لِنَفْسِهِ وَ يُكْرَهُ لِعَامَّةِ الْمُسْلِمِينَ وَ احْذَرْ كُلَّ عَمَلٍ يُعْمَلُ بِهِ فِي السِّرِّ وَ يُسْتَحْيَا مِنْهُ فِي الْعَلَانِيَةِ وَ احْذَرْ كُلَّ عَمَلٍ إِذَا سُئِلَ عَنْهُ صَاحِبُهُ أَنْكَرَهُ أَوِ اعْتَذَرَ مِنْهُ
And magnify the Name of Allah-azwj that you do not mention it except upon a right, and frequent in remembering the death and what is after the death, and do not wish for the death except with a solid stipulation, and be cautious of every deed its doer is pleased with himself and dislikes it for the general Muslims, and be cautious upon every deed which is done in the private and is being embarrassed from in the public, and be cautious of every deed when it’s done (and one) is asked about, he would deny it, (try to find) excuses from it.
وَ لَا تَجْعَلْ عِرْضَكَ غَرَضاً لِنِبَالِ الْقَوْلِ وَ لَا تُحَدِّثِ النَّاسَ بِكُلِّ مَا سَمِعْتَ فَكَفَى بِذَلِكَ كَذِباً وَ لَا تَرُدَّ عَلَى النَّاسِ كُلَّ مَا حَدَّثُوكَ بِهِ فَكَفَى بِذَلِكَ جَهْلًا وَ اكْظِمِ الْغَيْظَ وَ احْلُمْ عِنْدَ الْغَضَبِ وَ تَجَاوَزْ عِنْدَ الْقُدْرَةِ وَ اصْفَحْ مَعَ الدَّوْلَةِ تَكُنْ لَكَ الْعَاقِبَةُ
And do not make your honour as an honour for words to shoot at, nor narrate to the people with all what you hear for that would suffice as a lie, and do not reject upon the people all what they narrated to you with, for that would suffice as ignorance, and swallow the anger, and be forbearing during the anger, and overlook during the power, and pardon when with authority, it would happen to be goodly end-result for you.
وَ اسْتَصْلِحْ كُلَّ نِعْمَةٍ أَنْعَمَهَا اللَّهُ عَلَيْكَ وَ لَا تُضَيِّعَنَّ نِعْمَةً مِنْ نِعَمِ اللَّهِ عِنْدَكَ وَ لْيُرَ عَلَيْكَ أَثَرُ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ وَ اعْلَمْ أَنَّ أَفْضَلَ الْمُؤْمِنِينَ أَفْضَلُهُمْ تَقْدِمَةً مِنْ نَفْسِهِ وَ أَهْلِهِ وَ مَالِهِ فَإِنَّكَ مَا تُقَدِّمْ مِنْ خَيْرٍ يَبْقَ لَكَ ذُخْرُهُ وَ مَا تُؤَخِّرْهُ يَكُنْ لِغَيْرِكَ خَيْرُهُ
And consider it as good every bounty Allah-azwj has Favoured upon you, and do not waste any bounty from the bounties of Allah-azwj with you, and let it be seen what Allah-azwj has Favoured upon you with, and know that the most superior of the Momineen is their most advanced (in spending) from himself and his family and his wealth, for you, whatever you send ahead from any good (deed), it hoard would remain for you, and whatever you delay it, its goodness would happen to be for others.
وَ احْذَرْ صَحَابَةَ مَنْ يَفِيلُ رَأْيُهُ وَ يُنْكَرُ عَمَلُهُ فَإِنَّ الصَّاحِبَ مُعْتَبَرٌ بِصَاحِبِهِ وَ اسْكُنِ الْأَمْصَارَ الْعِظَامَ فَإِنَّهَا جِمَاعُ الْمُسْلِمِينَ وَ احْذَرْ مَنَازِلَ الْغَفْلَةِ وَ الْجَفَاءِ وَ قِلَّةَ الْأَعْوَانِ عَلَى طَاعَةِ اللَّهِ وَ اقْصُرْ رَأْيَكَ عَلَى مَا يَعْنِيكَ وَ إِيَّاكَ وَ مَقَاعِدَ الْأَسْوَاقِ فَإِنَّهَا مَحَاضِرُ الشَّيْطَانِ وَ مَعَارِيضُ الْفِتَنِ
And be cautious of a companion, one whose opinion is unsound and his deeds are deniable, for the companion relies with his companion, and settle in the big city for it would be a community of the Muslims, and be cautious of the house of neglect and the disloyalty, and scarcity of the supporters upon obedience of Allah-azwj, and shorten your view upon what is meaningful to you, and beware of sitting in the markets for these are presentations of the Satan-la and exhibits of Fitna.
وَ أَكْثِرْ أَنْ تَنْظُرَ إِلَى مَنْ فُضِّلْتَ عَلَيْهِ فَإِنَّ ذَلِكَ مِنْ أَبْوَابِ الشُّكْرِ وَ لَا تُسَافِرْ فِي يَوْمِ جُمُعَةٍ حَتَّى تَشْهَدَ الصَّلَاةَ إِلَّا فَاصِلًا فِي سَبِيلِ اللَّهِ أَوْ فِي أَمْرٍ تُعْذَرُ بِهِ وَ أَطِعِ اللَّهَ فِي جُمَلِ أُمُورِكَ فَإِنَّ طَاعَةَ اللَّهِ فَاضِلَةٌ عَلَى مَا سِوَاهَا
And frequent in looking at the one you have been merited upon, for that is from the doors of thanks, and do not travel during the day of Friday until you attend the Salat, except concluding (matters) in the Way of Allah-azwj or regarding a matter you can be excused by it, and obey Allah-azwj in the totality of our affairs, for the obedience of Allah-azwj is meritorious over whatever is besides it.
وَ خَادِعْ نَفْسَكَ فِي الْعِبَادَةِ وَ ارْفُقْ بِهَا وَ لَا تَقْهَرْهَا وَ خُذْ عَفْوَهَا وَ نَشَاطَهَا إِلَّا مَا كَانَ مَكْتُوباً عَلَيْكَ مِنَ الْفَرِيضَةِ فَإِنَّهُ لَا بُدَّ مِنْ قَضَائِهَا وَ تَعَاهُدِهَا عِنْدَ مَحَلِّهَا
And delude yourself in the worship and be kind with it, and do not coerce it, and take its excuse and its activity except whatever has been Prescribed upon you of the Obligation, for there is no escape from fulfilling these and undertake these at its placings.
وَ إِيَّاكَ أَنْ يَنْزِلَ بِكَ الْمَوْتُ وَ أَنْتَ آبِقٌ مِنْ رَبِّكَ فِي طَلَبِ الدُّنْيَا وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفُسَّاقِ فَإِنَّ الشَّرَّ بِالشَّرِّ مُلْحَقٌ وَ وَقِّرِ اللَّهَ وَ أَحْبِبْ أَحِبَّاءَهُ وَ احْذَرِ الْغَضَبَ فَإِنَّهُ جُنْدٌ عَظِيمٌ مِنْ جُنُودِ إِبْلِيسَ وَ السَّلَامُ.
And beware that the death should befall with you while you are absconding from your Lord-azwj in seeking the world; and beware of accompanying the mischief-maker, for the evil is with the evil, joined up, and revere Allah-azwj and love the ones loving Him-azwj, and be cautious of the anger (rage) for it is a large army from the armies of Iblees-la. And the greetings’’.[30]
708 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى الْأَسْوَدِ بْنِ قُطَبَةَ صَاحِبِ جُنْدِ حُلْوَانَ أَمَّا بَعْدُ فَإِنَّ الْوَالِيَ إِذَا اخْتَلَفَ هَوَاهُ مَنَعَهُ ذَلِكَ كَثِيراً مِنَ الْعَدْلِ فَلْيَكُنْ أَمْرُ النَّاسِ عِنْدَكَ فِي الْحَقِّ سَوَاءً فَإِنَّهُ لَيْسَ فِي الْجَوْرِ عِوَضٌ مِنَ الْعَدْلِ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Al-Aswad Bin Qutba commander of the army of Hulwan: ‘As for after, the governor, when his personal opinions differ, that would prevent him from a lot of justice. So, let the matter of the people be the same in your presence regarding the rights, for there isn’t any replacement in an injustice for the justice.
فَاجْتَنِبْ مَا تُنْكِرُ أَمْثَالَهُ وَ ابْتَذِلْ نَفْسَكَ فِيمَا افْتَرَضَ اللَّهُ عَلَيْكَ رَاجِياً ثَوَابَهُ وَ مُتَخَوِّفاً عِقَابَهُ وَ اعْلَمْ أَنَّ الدُّنْيَا دَارُ بَلِيَّةٍ لَمْ يَفْرُغْ صَاحِبُهَا قَطُّ فِيهَا سَاعَةً إِلَّا كَانَتْ فَرْغَتُهُ عَلَيْهِ حَسْرَةً يَوْمَ الْقِيَامَةِ
So, shun whatever you dislike similar of it (being for you) and exert yourself in what Allah-azwj Imposed upon you, desiring its Rewards and paying attention to its Punishment, and Know that the world is a house of testing, its participant is not free in it even for a moment except his being free during it would be a regret upon him on the Day of Qiyamah.
وَ أَنَّهُ لَنْ يُغْنِيَكَ عَنِ الْحَقِّ الشَّيْءُ أَبَداً وَ مِنَ الْحَقِّ عَلَيْكَ حِفْظُ نَفْسِكَ وَ الِاحْتِسَابُ عَلَى الرَّعِيَّةِ بِجُهْدِكَ فَإِنَّ الَّذِي يَصِلُ إِلَيْكَ مِنْ ذَلِكَ أَفْضَلُ مِنَ الَّذِي يَصِلُ بِكَ وَ السَّلَامُ.
And nothing will make you needless from the truth, ever, and from the rights upon you is to protect yourself and the contentment upon the citizens by your efforts, for that which would be arriving to you from that would be superior than that which would be arriving (to them) due to you. And the greetings’’.[31]
709 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى الْأَشْعَثِ بْنِ قَيْسٍ عَامِلِ أَذْرَبِيجَانَ وَ إِنَّ عَمَلَكَ لَيْسَ لَكَ بِطُعْمَةٍ وَ لَكِنَّهُ فِي عُنُقِكَ أَمَانَةٌ وَ أَنْتَ مُسْتَرْعًى لِمَنْ فَوْقَكَ لَيْسَ لَكَ أَنْ تَقْتَاتَ فِي رَعِيَّةٍ وَ لَا تُخَاطِرَ إِلَّا بِوَثِيقَةٍ وَ فِي يَدَيْكَ مَالٌ مِنْ مَالِ اللَّهِ عَزَّ وَ جَلَّ وَ أَنْتَ مِنْ خُزَّانِي حَتَّى تُسَلِّمَهُ إِلَيَّ وَ لَعَلِّي أَنْ لَا أَكُونَ شَرَّ وُلَاتِكَ لَكَ وَ السَّلَامُ.
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Al-Ash’as Bin Qays, office bearer of Azerbaijan: ‘And surely your administration isn’t for you as a morsel, but it is an entrustment in your neck, and you are a shepherd for the ones above you. It isn’t for you that you spy among your citizens nor take a risk except with a document (as evidence), and in your hands is from the wealth of Allah-azwj Mighty and Majestic, and you are my-asws treasurer until you submit it to me-asws, perhaps I-asws will not happen to be an evil ruler to you. And the greetings’’.[32]
بَيَانٌ قَالَ ابْنُ مِيثَمٍ رَحِمَهُ اللَّهُ وَ غَيْرُهُ رُوِيَ عَنِ الشَّعْبِيِ أَنَّهُ ع لَمَّا قَدِمَ الْكُوفَةَ وَ كَانَ الْأَشْعَثُ بْنُ قَيْسٍ عَلَى ثَغْرِ أَذْرَبِيجَانَ مِنْ قِبَلِ عُثْمَانَ فَكَتَبَ إِلَيْهِ بِالْبَيْعَةِ وَ طَالَبَ بِمَالِ أَذْرَبِيجَانَ مَعَ زِيَادِ بْنِ مَرْحَبٍ الْهَمْدَانِيِّ وَ صُورَةُ الْكِتَابِ
Explanation – Ibn Maysam said, and others have reported it from Al Shaby,
‘When he-asws arrived at Al-Kufa, and Al-Ash’as Bin Ways was a governor upon a border town of Azerbaijan from the direction of Usman, he-asws wrote to him for the allegiance and sought the wealth of Azerbaijan with Ziyad Bin Marhab Al-Hamdany and the outline of the letter was:
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى الْأَشْعَثِ بْنِ قَيْسٍ أَمَّا بَعْدُ فَلَوْ لَا هَنَاتٌ وَ هَنَاتٌ كُنَّ مِنْكَ كُنْتُ الْمُقْدِمَ فِي هَذَا الْأَمْرِ قَبْلَ النَّاسِ وَ لَعَلَّ آخِرَ أَمْرِكَ يَحْمِلُ أَوَّلَهُ وَ بَعْضُهَا بَعْضاً إِنِ اتَّقَيْتَ اللَّهَ عَزَّ وَ جَلَّ
‘In the Name of Allah-azwj the Beneficent, the Merciful. From a servant of Allah-azwj, Ali-asws Amir Al-Momineen-asws, to Al-Ash’as Bin Qays. As for after, had there been no congratulations, and congratulations coming for you, you should have been the first in this matter before the people, and perhaps the last of your affairs carry its first one, and part of it’s part, of you had feared Allah-azwj Might and Majestic.
وَ قَدْ كَانَ مِنْ بَيْعَةِ النَّاسِ إِيَّايَ مَا قَدْ بَلَغَكَ وَ كَانَ طَلْحَةُ وَ الزُّبَيْرُ أَوَّلَ مَنْ بَايَعَنِي ثُمَ نَقَضَا بَيْعَتِي عَنْ غَيْرِ حَدَثٍ وَ أَخْرَجَا عَائِشَةَ فَسَارُوا بِهَا إِلَى الْبَصْرَةِ
And it has happened from the allegiances of the people to me-asws what has reached you, and Talha and Al-Zubeyr were the first ones to pledge allegiance to me-asws, then they broke my-asws allegiance from without there having been anything new occurring, and they brought out Ayesha and travelled with her to Al-Basra.
فَصِرْتُ إِلَيْهِمْ فِي الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَالْتَقَيْنَا فَدَعَوْتُهُمْ إِلَى أَنْ يَرْجِعُوا إِلَى مَا خَرَجُوا مِنْهُ فَأَبَوْا فَأَبْلَغْتُ فِي الدُّعَاءِ وَ أَحْسَنْتُ فِي الْبَقِيَّةِ وَ اعْلَمْ أَنَّ عَمَلَكَ إِلَى آخِرِ مَا مَرَّ
So, I-asws went to them among the Emigrants and the Helpers and we met (in battle). I-asws called them to return to what they had exited from, but they refused. I-asws reached out in the call and done well in the remainder. And know that your administration’ – up to the end of what passed.
وَ كَتَبَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ فِي شَعْبَانَ سَنَةَ سِتٍّ وَ ثَلَاثِينَ وَ رُوِيَ أَنَّهُ لَمَّا أَتَاهُ كِتَابُهُ ع دَعَا بِثِقَاتِهِ وَ قَالَ لَهُمْ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ قَدْ أَوْجَسَنِي وَ هُوَ آخِذِي بِمَالِ أَذْرَبِيجَانَ عَلَى كُلِّ حَالٍ وَ أَنَا لَاحِقٌ بِمُعَاوِيَةَ
And Ubeydullah Bin Abu Rafie wrote in Shaban of the year thirty-six, and it is reported that when his-asws letter came to him, he called his trustworthy ones and said to them, ‘Ali-asws Bin Abu Talib-asws has worried me, and he-asws wants to take the wealth of Azerbaijan upon every state, and I shall join up with Muawiya’.
فَقَالَ لَهُ أَصْحَابُهُ الْمَوْتُ خَيْرٌ لَكَ مِنْ ذَلِكَ تَدَعُ مِصْرَكَ وَ جَمَاعَةَ قَوْمِكَ فَتَكُونُ ذَنَباً لِأَهْلِ الشَّامِ فَاسْتَحْيَا مِنْ ذَلِكَ
His companions said to him, ‘The death is better for you than that. You will leave your city and a community of your people you will become a tail for the people of Syrian. Be ashamed from that’.
وَ بَلَغَ قَوْلُهُ أَهْلَ الْكُوفَةِ فَكَتَبَ إِلَيْهِ ع كِتَاباً يُوَبِّخُهُ فِيهِ وَ يَأْمُرُهُ بِالْقُدُومِ عَلَيْهِ وَ بَعَثَ حُجْرَ بْنَ عَدِيٍّ فَلَامَهُ حُجْرٌ عَلَى ذَلِكَ وَ نَاشَدَهُ اللَّهُ وَ قَالَ أَ تَدَعُ قَوْمَكَ وَ أَهْلَ مِصْرِكَ وَ أَمِيرَ الْمُؤْمِنِينَ وَ تَلْحَقُ بِأَهْلِ الشَّامِ وَ لَمْ يَزَلْ بِهِ حَتَّى أَقْدَمَهُ إِلَى الْكُوفَةِ فَعَرَضَ عَلَيْهِ ع ثِقْلَهُ فَوَجَدَ فِيهَا مِائَةَ أَلْفِ دِرْهَمٍ:
And his words reached the people of Al-Kufa. Ali-asws wrote a letter to him, rebuking him in it and ordering him with coming to him-asws, and he-asws sent Hujr Bin Aday. Hujr met him upon that and adjured him with Allah-azwj and said, ‘Are you leaving your own people and the people of your city, and Amir Al-Momineen-asws and joining up with the people of Syria?’ And he did not cease to be with him until he made him come to Al-Kufa. He presented his load to him-asws and one hundred thousand Dirhams were found in it’.
وَ رُوِيَ: أَرْبَعُمِائَةِ أَلْفِ دِرْهَمٍ فَأَخَذَهَا وَ كَانَ ذَلِكَ بِالنُّخَيْلَةِ فَاسْتَشْفَعَ الْأَشْعَثُ بِالْحَسَنِ وَ الْحُسَيْنِ ع وَ بِعَبْدِ اللَّهِ بْنِ جَعْفَرٍ فَأَطْلَقَ لَهُ مِنْهَا ثَلَاثِينَ أَلْفاً فَقَالَ لَا يَكْفِينِي
And it is reported there were four hundred thousand Dirhams. He-asws seized it, and that happened at Al-Nakheyla. Al-Ash’as sought the intercession with Al-Hassan-asws and Al-Husayn-asws, and with Abdullah son of Ja’far-as, so thirty thousand was freed from it for him. He said, ‘It does not suffice me’.
فَقَالَ لَسْتُ بِزَائِدِكَ دِرْهَماً وَ ايْمُ اللَّهِ لَوْ تَرَكْتُهَا لَكَانَ خَيْراً لَكَ وَ مَا أَظُنُّهَا تَحِلُّ لَكَ وَ لَوْ تَيَقَّنْتُ ذَلِكَ لَمَا بَلَغْتَهَا مِنْ عِنْدِي فَقَالَ الْأَشْعَثُ خُذْ مِنْ جِذْعِكَ مَا أَعْطَاكَ.
He-asws said: ‘I-asws am not going to increase it for you even by one Dirham, and I-asws swear by Allah-azwj! If you were to leave it, it would be better for you, and I-asws do not think it is permissible for you, and if I-asws had been certain of that, it would not have reached it (thirty thousand) from me-asws’. Al-Ash’as said, ‘Take from your trunk what he-asws is giving you’’.[33]
710 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى بَعْضِ عُمَّالِهِ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي عَنْكَ أَمْرٌ إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ رَبَّكَ وَ عَصَيْتَ إِمَامَكَ وَ أَخْزَيْتَ أَمَانَتَكَ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to one of his-asws office bearers: ‘As for after, a matter has reached me-asws about you, if you have done it, you have Angered your Lord-azwj and disobeyed your Imam-asws, and disgraced your entrustment.
بَلَغَنِي أَنَّكَ جَرَّدْتَ الْأَرْضَ فَأَخَذْتَ مَا تَحْتَ قَدَمَيْكَ وَ أَكَلْتَ مَا تَحْتَ يَدَيْكَ فَارْفَعْ إِلَيَّ حِسَابَكَ وَ اعْلَمْ أَنَّ حِسَابَ اللَّهِ أَعْظَمُ مِنْ حِسَابِ النَّاسِ.
It has reached me-asws that you have ruined the land and have seized whatever was under your feet and have devoured whatever was under your hand. Raise your account to be and know that the Reckoning of Allah-azwj is mightier than the accounting of the people’’.[34]
711 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عُمَرَ بْنِ أَبِي سَلَمَةَ الْمَخْزُومِيِّ وَ كَانَ عَامِلَهُ عَلَى الْبَحْرَيْنِ فَعَزَلَهُ وَ اسْتَعْمَلَ النُّعْمَانَ بْنَ عَجْلَانَ الزُّرَقِيَّ مَكَانَهُ أَمَّا بَعْدُ فَإِنِّي قَدْ وَلَّيْتُ النُّعْمَانَ بْنَ الْعَجْلَانِ عَلَى الْبَحْرَيْنِ وَ نَزَعْتُ يَدَكَ مِنْ غَيْرِ ذَمٍّ لَكَ وَ لَا تَثْرِيبٍ عَلَيْكَ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Umar Bin Abu Salama Al-Makhzumi, and he was his-asws office bearer upon Al-Bahrain. He-asws removed him and employed Al-Numan Bin Ajlan Al-Zarqy in his place: ‘As for after, I-asws have placed al Numan Bin Al-Ajlan in charge upon Al-Bahrain and have removed your hand from without any condemnation to you, nor any reproach upon you.
فَلَقَدْ أَحْسَنْتَ الْوِلَايَةَ وَ أَدَّيْتَ الْأَمَانَةَ فَأَقْبِلْ غَيْرَ ظَنِينٍ وَ لَا مَلُومٍ وَ لَا مُتَّهَمٍ وَ لَا مَأْثُومٍ فَقَدْ أَرَدْتُ الْمَسِيرَ إِلَى ظَلَمَةِ أَهْلِ الشَّامِ وَ أَحْبَبْتُ أَنْ تَشْهَدَهُ مَعِي فَإِنَّكَ مِمَّنْ أَسْتَظْهِرُ بِهِ عَلَى جِهَادِ الْعَدُوِّ وَ إِقَامَةِ عَمُودِ الدِّينِ.
You have done well in the governance and fulfilled the entrustment, so come back without any suspicions, nor blame, nor accusation, nor having sinned, for I-asws have intended the travelling to the oppressors of the people of Syrian, and I-asws would love it if you could attend with me-asws, for you are from the one I-asws can be backed up with upon fighting the enemy, and establish the pillars of the religion’’.[35]
712 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى مَصْقَلَةَ بْنِ هُبَيْرَةَ الشَّيْبَانِيِّ وَ هُوَ عَامِلُهُ عَلَى أَرْدَشِيرْخُرَّهْ بَلَغَنِي عَنْكَ أَمْرٌ إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ إِلَهَكَ وَ أَغْضَبْتَ إِمَامَكَ بَلَغَنِي أَنَّكَ تَقْسِمُ فَيْءَ الْمُسْلِمِينَ الَّذِي حَازَتْهُ رِمَاحُهُمْ وَ خُيُولُهُمْ وَ أُرِيقَتْ عَلَيْهِ دِمَاؤُهُمْ فِيمَنِ اعْتَامَكَ مِنْ أَعْرَابِ قَوْمِكَ
(The book) ‘Nahj Al Balagah’ –
‘From a letter of his-asws to Masqalah Bin Hubeyr Al-Shaybani, and he was his-asws office bearer upon Ardasheyr khura: ‘A matter has reached me-asws about you, if you have done it, you had angered your God and angered your Imam-asws. It has reached me that you are distributing the war booty of the Muslims, those who had possessed it by their spears and their horses and their blood has been spilt upon it, (distributing it) among the ones with relationships from the Bedouins of your people.
فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَئِنْ كَانَ ذَلِكَ حَقّاً لَتَجِدَنَّ بِكَ عَلَيَّ هَوَاناً وَ لَتَخِفَّنَّ عِنْدِي مِيزَاناً فَلَا تَسْتَهِنْ بِحَقِّ رَبِّكَ وَ لَا تُصْلِحْ دُنْيَاكَ بِمَحْقِ دِينِكَ فَتَكُونَ مِنَ الْأَخْسَرِينَ أَعْمَالًا
By the One-azwj Who Split the seed and Formed the person! If that was true, you will be found lowly to me-asws and be held in light estimation in my-asws presence. Do not underestimate a right of your Lord-azwj and do not better your world by obliterating your religion for you will become from the loss incurring deeds.
أَلَا وَ إِنَّ حَقَّ مَنْ قِبَلَنَا وَ قِبَلَكَ مِنَ الْمُسْلِمِينَ فِي قِسْمَةِ هَذَا الْفَيْءِ سَوَاءٌ يَرِدُونَ عِنْدِي عَلَيْهِ وَ يَصْدُرُونَ عَنْهُ وَ السَّلَامُ.
Indeed! And the right of the Muslims from ones before us and before you regarding the apportionment of this was booty, is the same. They are arriving to it in my-asws presence and are returning from it. And the greetings’’.[36]
713 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى زِيَادِ بْنِ أَبِيهِ وَ قَدْ بَلَغَهُ أَنَّ مُعَاوِيَةَ قَدْ كَتَبَ إِلَيْهِ يُرِيدُ خَدِيعَتَهُ بِاسْتِلْحَاقِهِ وَ قَدْ عَرَفْتُ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَيْكَ يَسْتَزِلُّ لُبَّكَ وَ يَسْتَفِلُّ غَرْبَكَ فَاحْذَرْهُ فَإِنَّهُ الشَّيْطَانُ يَأْتِي الْمَرْءُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ لِيَقْتَحِمَ غَفْلَتَهُ وَ يَسْتَلِبَ غِرَّتَهُ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Ziyad Bin Abih, and it had reached him-asws that Muawiya had written to him intending to deceive him with his annexation: ‘And I-asws have come to know that Muawiya has written to you to reduce your understanding and blunt your sharpness. Be cautious of him, for he is the Satan-la who comes to the people from his front, and from behind him, and from his right and from his left, in order to storm him unawares, and take away his zeal.
وَ قَدْ كَانَ مِنْ أَبِي سُفْيَانَ فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ فَلْتَهٌ مِنْ حَدِيثِ النَّفْسِ وَ نَزْغَةٌ مِنْ نَزَغَاتِ الشَّيْطَانِ لَا يَثْبُتُ بِهَا نَسَبٌ وَ لَا يُسْتَحَقُّ بِهَا إِرْثٌ وَ الْمُتَعَلِّقُ بِهَا كَالْوَاغِلِ الْمُدَفَّعِ وَ النَّوْطِ الْمُذَبْذَبِ
And it had happened from Abu Sufyan during the time of Umar Bin Al-Khattab, a slip from the self-discussion, and an evil suggestion from the evil suggestions of the Satan-la. Neither was any lineage established by it nor any inheritance was deserved by it, and the one attaching with it was like the uninvited guest pushed away, and the dangling cup’.
فَلَمَّا قَرَأَ زِيَادٌ كِتَابَهُ قَالَ شَهِدَ بِهَا وَ رَبِّ الْكَعْبَةِ وَ لَمْ تَزَلْ فِي نَفْسِهِ حَتَّى ادَّعَاهُ مُعَاوِيَةُ.
When Ziyad read his-asws letter, he said, ‘He-asws has testified with it, by Lord-azwj of the Kabah!’ And it did not cease to be in his mind until Muawiya claimed him (as his son)’’.[37]
ثم روي عن ابن عبد البر و البلاذري و الواقدي عن ابن عباس و غيره أن عمر بعث زيادا في إصلاح فساد وقع باليمن فلما رجع خطب عند عمر خطبة لم يسمع مثلها و أبو سفيان حاضر و علي ع و عمرو بن العاص فقال عمرو لله أبو هذا الغلام لو كان قرشيا لساق العرب بعصاه فقال أبو سفيان إنه لقرشي و إني لأعرف الذي وضعه في رحم أمه فقال علي ع و من هو قال أنا فقال مهلا يا أبا سفيان
And it is reported from Ibn Abdul Birr and Al Balazuri, and al Waqidy, from Ibn Abbas and others,
‘Umar sent Ziyad to reconcile a mischief having occurred at Al-Yemen. When he returned, he addressed in the presence of Umar a sermon, the like of it had not been heart, and Abu Sufyan, and Ali-asws, and Amro Bin Al-Aas were present. Amro said, ‘Allah-azwj, the father of this boy! If he had been from Quraysh, he would have ushered the Arabs with his stick’. Abu Sufyan said, ‘He is of Quraysh, and I know the one who placed him in the womb of his mother’. Ali-asws said: ‘And who is he?’ He said, ‘I’. He-asws said: ‘Shh, no, O Abu Sufyan’.
فقال أبو سفيان
| أما و الله لو لا خوف شخص | يراني يا علي من الأعادي. | |
| لأظهر أمره صخر بن حرب | و لم يخف المقالة في زياد. | |
| و قد طالت مجاملتي ثقيفا | و تركي فيهم ثمر الفؤاد |
Abu Sufyan said (in prose), ‘But, by Allah-azwj, had I not feared, O Ali-asws, that a person from the enemies might see me, I would reveal his matter, Sakhar Bin Harb and would not hide the words regarding Ziyad, and my courtesy is prolonged upon (the clan of) Saqeef, and my leaving regarding them is a fruit of the heart’.
و في رواية أخرى قال أتيت أمه في الجاهلية سفاحا فقال علي ع مه يا أبا سفيان فإن عمر إلى المساءة سريع قال و عرف زياد ما دار بينهما فكانت في نفسه.
And in another report, he said, ‘I came to his mother during the pre-Islamic period adulterously’. Ali-asws said: Shh, O Abu Sufyan, for Umar is quick to the evil’. He said, ‘And Ziyad recognised what had flowed between the two. It was within himself’.
و في رواية أخرى قال له عمرو بن العاص فهلا تستلحقه قال أخاف هذا العير الجالس أن يخرق علي إهابي.
And in another report, ‘Amro Bin Al-Aas said to him, ‘So, you don’t deserve him’. He said, ‘I am fearing this the shaming by this seated one (Umar) that he would break my honour upon me’’.[38]
قَالَ وَ رَوَى الْمَدَائِنِيُ أَنَّهُ لَمَّا كَانَ زَمَنُ عَلِيٍّ ع وَلَّى زِيَاداً فَارِسَ أَوْ بَعْضَ أَعْمَالِ فَارِسَ فَضَبَطَهَا ضَبْطاً صَالِحاً وَ جَبَا خَرَاجَهَا وَ حَمَاهَا وَ عَرَفَ ذَلِكَ مُعَاوِيَةُ فَكَتَبَ إِلَيْهِ أَمَّا بَعْدُ فَإِنَّهُ غَرَّتْكَ قَلَّاعٌ تَأْوِي إِلَيْهَا لَيْلًا كَمَا يَأْوِي الطَّيْرُ إِلَى وَكْرِهَا وَ ايْمُ اللَّهِ لَوْ لَا انْتِظَارِي بِكَ مَا اللَّهُ أَعْلَمُ بِهِ لَكَانَ لَكَ مِنِّي مَا قَالَهُ الْعَبْدُ الصَّالِحُ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لا قِبَلَ لَهُمْ بِها وَ لَنُخْرِجَنَّهُمْ مِنْها أَذِلَّةً وَ هُمْ صاغِرُونَ
He said, ‘And it is reported by Al Madainy,
‘When it was the era of Ali-asws, he-asws placed Ziyad in charge of (a piece of land) of Persia, or some of the administration of Persian, and he handled it correctly, and duties of taking care of and protecting them, and Muawiya recognised that so he wrote to him, ‘As for after, surely you are deceived by a fortress you are sheltering to it at night just as the bird does to its nest, and I swear by Allah-azwj, had it not been for my waiting for you what Allah-azwj Knows of, there would have been for you from me what the righteous servant had said: and we will come to them with armies they will not be able to face, and we will expel them from it in disgrace, and they would be belittled!’ [27:37].
وَ كَتَبَ فِي أَسْفَلِ الْكِتَابِ شِعْراً مِنْ جُمْلَتِهِ
| تَنْسَى أَبَاكَ وَ قَدْ شَالَتْ نَعَامَتُهُ- | إِذْ تَخْطُبُ النَّاسَ وَ الْوَالِي لَهُمْ عُمَرُ- |
And he wrote at the bottom of his letter, a poem of its summary, ‘Forget your father and his grace has been crippled, when address the people and the ruler of theirs is Umar’.
فَلَمَّا وَرَدَ الْكِتَابُ عَلَى زِيَادٍ قَامَ فَخَطَبَ النَّاسَ وَ قَالَ الْعَجَبُ مِنِ ابْنِ آكِلَةِ الْأَكْبَادِ وَ رَأْسِ النِّفَاقِ يَتَهَدَّدُنِي وَ بَيْنِي وَ بَيْنَهُ ابْنُ عَمِّ رَسُولِ اللَّهِ ص وَ زَوْجُ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ وَ أَبُو السِّبْطَيْنِ وَ صَاحِبُ الْوَلَاءِ وَ الْمَنْزِلَةِ وَ الْإِخَاءِ فِي مِائَةِ أَلْفٍ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ التَّابِعِينَ لَهُمْ بِإِحْسَانٍ
When the letter arrived to Ziyad, he stood to address the people and said, ‘The strangeness from the son of the liver-eater and the head of hypocrisy. He is threatening me while between me and him is a son-asws of an uncle-as of Rasool-Allah-saww, and husband-asws of chieftess-asws of women of the worlds, and father-asws of the two grandsons-asws, and bearer of the flag, and the master of the loyalty (Wilayah), and the status, and the brother-hood among one hundred thousand from the Emigrants and the Helpers and the followers of theirs with the good deeds.
أَمَا وَ اللَّهِ لَوْ تَخَطَّىهَؤُلَاءِ أَجْمَعِينَ إِلَيَّ لَوَجَدَنِي أَحْمَرَ مِخَشّاً ضَرَّاباً بِالسَّيْفِ
But, by Allah-azwj! Even if all of them were to be aggressive to me, they would find me frightening, striking with the sword!’
ثُمَّ كَتَبَ إِلَى عَلِيٍّ ع وَ بَعَثَ بِكِتَابِ مُعَاوِيَةَ فِي كِتَابِهِ فَكَتَبَ إِلَيْهِ عَلِيٌّ ع أَمَّا بَعْدُ فَإِنِّي قَدْ وَلَّيْتُكَ مَا وَلَّيْتُكَ وَ أَنَا أَرَاكَ لِذَلِكَ أَهْلًا وَ إِنَّهُ قَدْ كَانَتْ مِنْ أَبِي سُفْيَانَ فَلْتَةٌ فِي أَيَّامِ عُمَرَ مِنْ أَمَانِيِّ التِّيهِ وَ كَذِبِ النَّفْسِ لَمْ تَسْتَوْجِبْ بِهَا مِيرَاثاً وَ لَمْ تَسْتَحِقَّ بِهَا نَسَباً
Then he wrote to Ali-asws and the letter of Muawiya along with his letter. Ali-asws wrote to him: ‘As for after, I-asws have placed you in charge of what I-asws placed you in charge of, and I-asws see you being a rightful of that; and a slip had happened from Abu Sufyan during the days of Umar from the lost aspirations and the self-lying, neither will you obligate any inheritance by it and you cannot deserve any lineage by it.
وَ إِنَّ مُعَاوِيَةَ كَالشَّيْطَانِ الرَّجِيمِ يَأْتِي الْمَرْءَ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ فَاحْذَرْهُ ثُمَّ احْذَرْهُ وَ السَّلَامُ.
And surely Muawiya is like the Pelted Satan-la. He comes to the person from his front, and from his back, and from his right, and from his left, so be cautious of him, then (again) be cautious of him. And the greetings’’.[39]
قَالَ وَ رَوَى أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ حَبِيبٍ رَحِمَهُ اللَّهُ قَالَ: كَانَ عَلِيٌّ ع قَدْ وَلَّى زِيَاداً قِطْعَةً مِنْ أَعْمَالِ فَارِسَ وَ اصْطَنَعَهُ لِنَفْسِهِ فَلَمَّا قُتِلَ عَلِيٌّ ع بَقِيَ زِيَادٌ فِي عَمَلِهِ وَ خَافَ مُعَاوِيَةُ جَانِبَهُ وَ أَشْفَقَ مِنْ مُمَالاتِهِ الْحَسَنَ بْنَ عَلِيٍّ ع فَكَتَبَ إِلَيْهِ كِتَاباً يُهَدِّدُهُ وَ يُوعِدُهُ وَ يَدْعُوهُ إِلَى بَيْعَتِهِ
He said, ‘And it is reported by Abu Ja’far Muhammad Bin Habeeb who said,
‘Ali-asws had placed Ziyad in charge of a piece (of land) from the administration of Persia, and he-asws had authorised it himself. When Ali-asws was killed, Ziyad remained in his office and Muawiya feared his side and was fearful from his inclination towards Al-Hassan-asws Bin Ali-asws, so he wrote a letter to him, threatening him, and promising him, and calling him to his allegiance.
فَأَجَابَهُ زِيَادٌ بِكِتَابٍ أَغْلَظَ مِنْهُ فَشَاوَرَ مُعَاوِيَةُ فِي ذَلِكَ الْمُغِيرَةَ بْنَ شُعْبَةَ فَأَشَارَ عَلَيْهِ بِأَنْ يَكْتُبَ إِلَيْهِ كِتَاباً يَسْتَعْطِفُهُ فِيهِ وَ يَذْهَبَ الْمُغِيرَةُ بِالْكِتَابِ إِلَيْهِ فَلَمَّا أَتَاهُ أَرْضَاهُ وَ أَخَذَ مِنْهُ كِتَاباً يُظْهِرُ فِيهِ الطَّاعَةَ بِشُرُوطٍ
Ziyad answered him with a harsh letter from him. Muawiya consulted Al-Mugheira Bin Shuba regarding that, and he indicated to him that he should write him a letter sympathising with him, and Al-Mugheira went with the letter to him. When he came to him, he pleased him and took the letter from him, manifesting the obedience in it with (certain) conditions.
فَأَعْطَاهُ مُعَاوِيَةُ جَمِيعَ مَا سَأَلَهُ وَ كَتَبَ إِلَيْهِ بِخَطِّ يَدِهِ مَا وَثِقَ بِهِ فَدَخَلَ إِلَيْهِ الشَّامَ وَ قَرَّبَهُ وَ أَدْنَاهُ وَ أَقَرَّهُ عَلَى وَلَايَتِهِ ثُمَّ اسْتَعْمَلَهُ عَلَى الْعِرَاقِ.
So, Muawiya gave him the entirety of what he had asked him and wrote to him in his own handwriting what he could rely with. He entered Syria to him, and he drew him closer, and he acknowledge upon his governance. Then he employed him upon Al-Iraq’’.[40]
وَ قَالَ الْمَدَائِنِيُ لَمَّا أَرَادَ مُعَاوِيَةُ اسْتِلْحَاقَ زِيَادٍ وَ قَدْ قَدِمَ عَلَيْهِ الشَّامَ جَمَعَ النَّاسَ وَ صَعِدَ الْمِنْبَرَ وَ أَصْعَدَ زِيَاداً مَعَهُ عَلَى مِرْقَاةٍ تَحْتَ مِرْقَاتِهِ وَ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنِّي قَدْ عَرَفْتُ شَبَهَنَا أَهْلَ الْبَيْتِ فِي زِيَادٍ فَمَنْ كَانَتْ عِنْدَهُ شَهَادَةٌ فَلْيَقُمْ بِهَا
And Al Madainy said,
‘When Muawiya wanted Ziyad to join up, and he had arrive to him at Syria, he gathered the people and ascended the pulpit, and Ziyad ascended along with him upon a step lower than his step, and he praised Allah-azwj and extolled upon Him-azwj, then said, ‘O you people! I have recognised our resemblances in the family regarding Ziyad, so the one who had any testimony with him, let him stand with it’.
فَقَامَ نَاسٌ فَشَهِدُوا أَنَّهُ ابْنُ أَبِي سُفْيَانَ وَ أَنَّهُمْ سَمِعُوهُ أَقَرَّ بِهِ قَبْلَ مَوْتِهِ فَقَامَ أَبُو مَرْيَمَ السَّلُولِيُّ وَ كَانَ خَمَّاراً فِي الْجَاهِلِيَّةِ فَقَالَ أَشْهَدُ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ أَبَا سُفْيَانَ قَدِمَ عَلَيْنَا بِالطَّائِفِ فَأَتَانِي فَاشْتَرَيْتُ لَهُ لَحْماً وَ خَمْراً وَ طَعَاماً فَلَمَّا أَكَلَ قَالَ يَا أَبَا مَرْيَمَ أَصِبْ لِي بَغِيّاً
The people stood up and they testified that he was a son of Abu Sufyan, and they had heard him acknowledge with it before his death. Abu Maryam Al-Salouli stood up, and he was a drunkard during the pre-Islamic period. He said, ‘I testify, O commander of the faithful, that Abu Sufyan had arrived to us at Al-Taif, and came to me and I had bought some meat and wine and some food for him. When he had eaten, he said, ‘O Abu Maryam! Get a prostitute for me’.
فَخَرَجْتُ فَأَتَيْتُ بِسُمَيَّةَ فَقُلْتُ لَهَا إِنَ أَبَا سُفْيَانَ مَنْ قَدْ عَرَفْتِ شَرَفَهُ وَ جُودَهُ وَ قَدْ أَمَرَنِي أَنْ أُصِيبَ لَهُ بَغِيّاً فَهَلْ لَكِ فقال [فَقَالَتْ] نَعَمْ يَجِيءُ الْآنَ عُبَيْدٌ بِغَنَمِهِ وَ كَانَ رَاعِياً فَإِذَا تَعَشَّى وَ وَضَعَ رَأْسَهُ أَتَيْتُهُ
I went out and came to Sumayya. I said to her, ‘Abu Sufyan is someone you have known of his nobility and his generosity, and he has instructed me that I attain a prostitute for him. Is it for you?’ She said, ‘Yes, Ubeyd has come now with his sheep, (and he was a shepherd), so when he has dined and placed down his head, I shall go to him’.
فَرَجَعْتُ إِلَى أَبِي سُفْيَانَ فَأَعْلَمْتُهُ فَلَمْ يَلْبَثْ أَنْ جَاءَتْ تَجُرُّ ذَيْلَهَا فَدَخَلَتْ مَعَهُ فَلَمْ تَزَلْ عِنْدَهُ حَتَّى أَصْبَحَتْ فَقُلْتُ لَهُ لَمَّا انْصَرَفَتْ كَيْفَ رَأَيْتَ صَاحِبَتَكَ فَقَالَ خَيْرَ صَاحِبَةٍ لَوْ لَا دَفَرٌ فِي إِبْطَيْهَا
I returned to Abu Sufyan and let him know. It was not long before she came, dragging her tail (of her dress) and entered (the room) with him. She did not cease to be with him until morning. I said to him when he had finished, ‘How did you see your companion?’ He said, ‘She is a good companion, had there been no stink in her armpits’’.
فَقَالَ زِيَادٌ مِنْ فَوْقِ الْمِنْبَرِ يَا أَبَا مَرْيَمَ لَا تَشْتِمْ أُمَّهَاتِ الرِّجَالِ فَتُشْتَمَ أُمُّكَ فَلَمَّا انْقَضَى كَلَامُ مُعَاوِيَةَ وَ مُنَاشَدَتُهُ قَامَ زِيَادٌ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ مُعَاوِيَةَ وَ الشُّهُودَ قَدْ قَالُوا مَا سَمِعْتُمْ وَ لَسْتُ أَدْرِي حَقَّ هَذَا مِنْ بَاطِلِهِ وَ هُوَ وَ الشُّهُودُ أَعْلَمُ بِمَا قَالُوا وَ إِنَّمَا عُبَيْدٌ أَبٌ مَبْرُورٌ وَ وَالٍ مَشْكُورٌ ثُمَّ نَزَلَ انْتَهَى كَلَامُ ابْنِ أَبِي الْحَدِيدِ.
Ziyad said from above the pulpit, ‘O Abu Maryam! Do not insult mothers of the men, for your mother would be insulted!’ When the speech of Muawiya had terminated and his adjuring, Ziyad stood up. He praised Allah-azwj and extolled upon Him-azwj, then said, ‘O you people! Muawiya and the witnesses have said what you have heard, and I don’t know the truth of this from its falsehood, and he and the witnesses are more knowing with what they have said, and rather Ubeyd is a father of Mabrouz and a friend of Mashkour’. Then he descended. The speech of Ibn Ab Al-Hadeed ends (here)’’.[41]
714 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى سَهْلِ بْنِ حُنَيْفٍ الْأَنْصَارِيِّ وَ هُوَ عَامِلُهُ عَلَى الْمَدِينَةِ فِي مَعْنَى قَوْمٍ مِنْ أَهْلِهَا لَحِقُوا بِمُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي أَنَّ رِجَالًا مِمَّنْ قِبَلَكَ يَتَسَلَّلُونَ إِلَى مُعَاوِيَةَ فَلَا تَأْسَفْ عَلَى مَا يَفُوتُكَ مِنْ عَدَدِهِمْ وَ يَذْهَبُ عَنْكَ مِنْ مَدَدِهِمْ
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Sahl Bin Huneyf Al-Ansari, and he was his-asws office bearer upon Al-Medina, in meaning a group of its inhabitants who had joined with Muawiya Bin Abu Sufyan: ‘As for after, it has reached me that mention men from the ones around you are sneaking away to Muawiya. Do not feel sorry upon what is lost from you of their numbers, and of their help going away from you.
فَكَفَى لَهُمْ غَيّاً وَ لَكَ مِنْهُمْ شَافِياً فِرَارُهُمْ مِنَ الْهُدَى وَ الْحَقِّ وَ إِيضَاعُهُمْ إِلَى الْعَمَى وَ الْجَهْلِ وَ إِنَّمَا هُمْ أَهْلُ دُنْيَا مُقْبِلُونَ عَلَيْهَا وَ مُهْطِعُونَ إِلَيْهَا قَدْ عَرَفُوا الْعَدْلَ وَ رَأَوْهُ وَ سَمِعُوهُ وَ وَعَوْهُ وَ عَلِمُوا أَنَ النَّاسَ عِنْدَنَا فِي الْحَقِّ أُسْوَةٌ فَهَرَبُوا إِلَى الْأَثَرَةِ
Error suffices for them and a healing for you from them. Their fleeing is from the guidance and the truth and their advancing towards the blindness and the ignorance, and rather they are people of the world, facing towards it and rushing to it. They have recognised the justice and saw it, and heard it, and knew that the people are the same in our presence regarding the rights, so they fled to the preferential treatment.
فَبُعْداً لَهُمْ وَ سُحْقاً إِنَّهُمْ وَ اللَّهِ لَمْ يَنْفِرُوا مِنْ جَوْرٍ وَ لَمْ يَلْحَقُوا بِعَدْلٍ وَ إِنَّا لَنَطْمَعُ فِي هَذَا الْأَمْرِ أَنْ يُذَلِّلَ اللَّهُ لَنَا صَعْبَهُ وَ يُسَهِّلَ لَنَا حَزْنَهُ إِنْ شَاءَ اللَّهُ وَ السَّلَامُ عَلَيْكَ.
Remoteness be for them and damnation! They, by Allah-azwj, did not flee from tyranny and did not join up with the justice, and we wish regarding this matter that Allah-azwj would Humble for us its difficulties and Ease for us its grief, if Allah-azwj so Desires. And the greetings be unto you’’.[42]
715 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى كُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ وَ هُوَ عَامِلُهُ عَلَى هِيتَ يُنْكِرُ عَلَيْهِ تَرْكَهُ دَفْعَ مَنْ يَجْتَازُ بِهِ مِنْ جَيْشِ الْعَدُوِّ طَالِباً لِلْغَارَةِ أَمَّا بَعْدُ فَإِنَّ تَضْيِيعَ الْمَرْءِ مَا وَلِيَ وَ تَكَلُّفَهُ مَا كُفِيَ لَعَجْزٌ حَاضِرٌ وَ رَأْيٌ مثبر [مُتَبَّرٌ]
(The book) ‘Nahj Al Balagah’ –
‘And from a book of his-asws to Kumeyl Bin Ziyad Al-Nakhaie, and he was his-asws office bearer upon Hayt, and he-asws disliked upon him of his neglect in defending from the crossing of the enemy army by him seeking the raids: ‘As for after, surely wasting by the man what he is in charge of and had been encumbered with suffices for his current disability, and destructive view.
وَ إِنَّ تَعَاطِيَكَ الْغَارَةَ عَلَى أَهْلِ قِرْقِيسِيَاءَ وَ تَعْطِيلَكَ مَسَالِحَكَ الَّتِي وَلَّيْنَاكَ لَيْسَ لَهَا مَنْ يَمْنَعُهَا وَ لَا يَرُدُّ الْجَيْشَ عَنْهَا لَرَأْيٌ شَعَاعٌ فَقَدْ صِرْتَ جِسْراً لِمَنْ أَرَادَ الْغَارَةَ مِنْ أَعْدَائِكَ عَلَى أَوْلِيَائِكَ غَيْرَ شَدِيدِ الْمَنْكِبِ وَ لَا مَهِيبِ الْجَانِبِ وَ لَا سَادٍّ ثُغْرَةً وَ لَا كَاسِرٍ لِعَدُوٍّ شَوْكَةً وَ لَا مُغْنٍ عَنْ أَهْلِ مِصْرِهِ وَ لَا مُجْزٍ عَنْ أَمِيرِهِ.
And the raid had come to you upon the people of Qirqisiya, and your inactivity of the weaponry which we had placed you in charge of, there isn’t anyone defending it, nor repelling the army away from it, is a scattered view. You had become a bridge for the ones from your enemies who wanted to raid against your friends, without you being with strong shoulders, nor awe by the sides, nor being able to block a hole nor break a blade of the enemy, nor defending the people of his city, nor fulfilling from his commander’’.[43]
716 – نهج، نهج البلاغة وَ مِنْ حِلْفٍ كَتَبَهُ ع بَيْنَ الْيَمَنِ وَ رَبِيعَةَ نُقِلَ مِنْ خَطِّ هِشَامِ بْنِ الْكَلْبِيِّ هَذَا مَا اجْتَمَعَ عَلَيْهِ أَهْلُ الْيَمَنِ حَاضِرُهَا وَ بَادِيهَا وَ رَبِيعَةُ حَاضِرُهَا وَ بَادِيهَا أَنَّهُمْ عَلَى كِتَابِ اللَّهِ يَدْعُونَ إِلَيْهِ وَ يَأْمُرُونَ بِهِ وَ يُجِيبُونَ مَنْ دَعَا إِلَيْهِ وَ أَمَرَ بِهِ
(The book) ‘Nahj Al Balagah’ –
‘And from an alliance treaty he-asws wrote between Al-Yemen and (tribe of) Rabie. Copied from the handwriting of Hisham Bin Al-Kalby: ‘This is what the people of Al-Yemen, its present ones and its nomads, and (tribe of) Rabie, its present ones at its nomads have united upon. They are upon the Book of Allah-azwj calling to it and instructing with it, and they are answering the one who calls to it and instructs with it.
لَا يَشْتَرُونَ بِهِ ثَمَناً قَلِيلًا وَ لَا يَرْضَوْنَ بِهِ بَدَلًا وَ أَنَّهُمْ يَدٌ وَاحِدَةٌ عَلَى مَنْ خَالَفَ ذَلِكَ وَ تَرَكَهُ أَنْصَارٌ بَعْضُهُمْ لِبَعْضٍ دَعْوَتُهُمْ وَاحِدَةٌ لَا يَنْقُضُونَ عَهْدَهُمْ لِمَعْتَبَةِ عَاتِبٍ وَ لَا لِغَضَبِ غَاضِبٍ وَ لَا لِاسْتِذْلَالِ قَوْمٍ قَوْماً وَ لَا لِمَسَبَّةِ قَوْمٍ قَوْماً
They will neither take a price for it, nor would they be pleased with any replacement for it, and they are one hand against the one who opposes that, and they would help each other. Their call is one. They will neither break their pact for the blame of a blamer, nor for the anger of an angered one, nor will a group humiliate any group, nor will a group revile a group.
عَلَى ذَلِكَ شَاهِدُهُمْ وَ غَائِبُهُمْ وَ حَلِيمُهُمْ وَ جَاهِلُهُمْ ثُمَّ إِنَّ عَلَيْهِمْ بِذَلِكَ عَهْدَ اللَّهِ وَ مِيثَاقَهُ إِنَّ عَهْدَ اللَّهِ كَانَ مَسْئُولًا وَ كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع.
Upon that are their present ones, and their absent ones, and their forbearing ones, and their ignorant ones. Then, upon them with that is a Pact of Allah-azwj and His-azwj Covenant. The Pact of Allah-azwj will be questioned of. And it is written by Ali-asws Bin Abu Talib-asws’’.[44]
717 – نهج، نهج البلاغة وَ مِنْ وَصِيَّةٍ لَهُ صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَكْتُبُهَا لِمَنْ يَسْتَعْمِلُهُ عَلَى الصَّدَقَاتِ وَ إِنَّمَا ذَكَرْنَا مِنْهَا جُمَلًا لِيُعْلَمَ أَنَّهُ ع كَانَ يُقِيمُ عِمَادَ الْحَقِّ وَ يُشْرِعُ أَمْثِلَةَ الْعَدْلِ فِي صَغِيرِ الْأُمُورِ وَ كَبِيرِهَا وَ دَقِيقِهَا وَ جَلِيلِهَا
(The book) ‘Nahj Al Balagah’ –
‘And from an advice of his-asws, he-asws used to write it to the one he-asws employed upon the charities, and rather we are mentioning from it a summary in order to know that he-asws was establishing the pillars of the truth, and legislating the examples of justice regarding the small matter and its big ones, and its delicate and its majestic: –
انْطَلِقْ عَلَى تَقْوَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ لَا تُرَوِّعَنَّ مُسْلِماً وَ لَا تَجْتَازَنَّ عَلَيْهِ كَارِهاً وَ لَا تَأْخُذَنَّ مِنْهُ أَكْثَرَ مِنْ حَقِّ اللَّهِ فِي مَالِهِ فَإِذَا قَدِمْتَ عَلَى الْحَيِّ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ ثُمَّ امْضِ إِلَيْهِمْ بِالسَّكِينَةِ وَ الْوَقَارِ حَتَّى تَقُومَ بَيْنَهُمْ
‘Go upon the fear of Allah-azwj Alone, there is no associate for Him-azwj, and do not frighten any Muslim nor trespass upon him to his dislike, and do not take from him any more than the Right of Allah-azwj in his wealth. When you arrive to the tribe, then descend by their water (spring) from without mingling in their houses. Then go to them with the calmness and the dignity until you stand between them.
فَتُسَلِّمَ عَلَيْهِمْ وَ لَا تُخْدِجْ بِالتَّحِيَّةِ لَهُمْ ثُمَّ تَقُولَ عِبَادَ اللَّهِ أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللَّهِ وَ خَلِيفَتُهُ لِآخُذَ مِنْكُمْ حَقَّ اللَّهِ فِي أَمْوَالِكُمْ فَهَلْ لِلَّهِ فِي أَمْوَالِكُمْ مِنْ حَقٍّ فَتُؤَدُّوهُ إِلَى وَلِيِّهِ
Greet unto them and do not be careless with the greetings to them. Then say, ‘Servants of Allah-azwj! The Guardian-asws of Allah-azwj and His-azwj Caliph has sent me to take the Right of Allah-azwj from you which is in your wealth. So, is there any Right of Allah-azwj in your wealth? Then pay it to His-azwj Guardian-asws’.
فَإِنْ قَالَ قَائِلٌ لَا فَلَا تُرَاجِعْهُ وَ إِنْ أَنْعَمَ لَكَ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تُوعِدَهُ أَوْ تَعْسِفَهُ أَوْ تُرْهِقَهُ فَخُذْ مَا أَعْطَاكَ مِنْ ذَهَبٍ أَوْ فِضَّةٍ وَ إِنْ كَانَتْ لَهُ مَاشِيَةٌ أَوْ إِبِلٌ فَلَا تَدْخُلْهَا إِلَّا بِإِذْنِهِ فَإِنَّ أَكْثَرَهَا لَهُ
So, if a speaker were to say, ‘No’, do not repeat to him, and if he says, ‘Yes’ to you, then go with him from without scaring him, or threatening him, or pressuring him, or exhausting him. Take what he gives you, from gold or silver, and if there were cattle for him or camels, do not take these except with his permission, for most of it is for him.
فَإِذَا أَتَيْتَهَا فَلَا تَدْخُلْهَا دُخُولَ مُتَسَلِّطٍ عَلَيْهِ وَ لَا عَنِيفٍ بِهِ وَ لَا تُنَفِّرَنَّ بَهِيمَةً وَ لَا تُفْزِعَنَّهَا وَ لَا تَسُوأَنَّ صَاحِبَهَا فِيهَا
So when you end up to them, do not enter their enclosure the entering of one overcoming upon it, nor one who is violent with it, and do not scare an animal nor panic it, and do not aggrieve its owner regarding them.
وَ اصْدَعِ الْمَالَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ فَإِذَا اخْتَارَ فَلَا تَعْرِضَنَّ لِمَا اخْتَارَ ثُمَّ اصْدَعِ الْبَاقِيَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ فَإِذَا اخْتَارَ فَلَا تَعْرِضْ لِمَا اخْتَارَ فَلَا تَزَالُ كَذَلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ اللَّهِ فِي مَالِهِ فَاقْبِضْ حَقَّ اللَّهِ مِنْهُ فَإِنِ اسْتَقَالَكَ فَأَقِلْهُ ثُمَّ اخْلِطْهُمَا ثُمَّ اصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلًا حَتَّى تَأْخُذَ حَقَّ اللَّهِ فِي مَالِهِ
And divide the wealth into two divisions, then give him a choice (of the two). So, when he has chosen, do no object to what he has chosen. Then divide the remainder into two division, then give him a choice (of the two). Then (let him) choose (first), do not object to what he has chosen. Do not cease to do like that until there remain what would fulfil a Right of Allah-azwj in his wealth. Take possession of the Right of Allah-azwj from it. If he reduces, then mix the two, the do the like of that which you had done at first, until you take the Right of Allah-azwj in his wealth.
وَ لَا تَأْخُذَنَّ عَوْداً وَ لَا هَرِمَةً وَ لَا مَكْسُورَةً وَ لَا مَهْلُوسَةً وَ لَا ذَاتَ عَوَارٍ وَ لَا تَأْمَنَنَّ عَلَيْهَا إِلَّا مَنْ تَثِقُ بِدِينِهِ رَافِقاً بِمَالِ الْمُسْلِمِينَ حَتَّى يُوَصِّلَهُ إِلَى وَلِيِّهِمْ فَيَقْسِمَهُ بَيْنَهُمْ وَ لَا تُوَكِّلْ بِهَا إِلَّا نَاصِحاً شَفِيقاً وَ أَمِيناً حَفِيظاً غَيْرَ مُعْنِفٍ وَ لَا مُجْحِفٍ وَ لَا مُلْغِبٍ وَ لَا مُتْعِبٍ
And do not take a thin one, nor an old one, nor a broken one, nor an insane one, nor one-eyed, and do not trust upon it except one whom you trust with his religion to escort the wealth of the Muslims until he brings it to their ruler, and he would apportion it between them, and do not rely with it except a compassionate adviser and trustworthy preserver, non-violent, nor unjust, nor tires them, nor toils them.
ثُمَّ احْدُرْ إِلَيْنَا مَا اجْتَمَعَ عِنْدَكَ نُصَيِّرْهُ حَيْثُ أَمَرَ اللَّهُ بِهِ فَإِذَا أَخَذَهَا أَمِينُكَ فَأَوْعِزْ إِلَيْهِ أَنْ لَا يَحُولَ بَيْنَ نَاقَةٍ وَ بَيْنَ فَصِيلِهَا وَ لَا يَمْصُرَ لَبَنَهَا فَيُضِرَّ ذَلِكَ بِوَلَدِهَا وَ لَا يَجْهَدَنَّهَا رُكُوباً وَ لْيَعْدِلْ بَيْنَ صَوَاحِبَاتِهَا فِي ذَلِكَ وَ بَيْنَهَا وَ لْيُرَفِّهْ عَلَى اللَّاغِبِ وَ لْيَسْتَأْنِ بِالنَّقِبِ وَ الظَّالِعِ
Then bring down to us whatever has been gathered with you, we shall make it to be where Allah-azwj has Commanded with it. So, when your trustee has taken it, then advise to him that he should neither separate between a she-camel and its young, nor milk its milk (completely) for that would harm its children, nor exert it in riding and be just between its counterparts regarding that and between them, and he should rest the tired camels, and ease upon the ones with thinned out hooves.
وَ لْيُورِدْهَا مَا تَمُرُّ بِهِ مِنَ الْغُدُرِ وَ لَا يَعْدِلْ بِهَا عَنْ نَبْتِ الْأَرْضِ إِلَى جَوَادِّ الطُّرُقِ وَ لْيُرَوِّحْهَا فِي السَّاعَاتِ وَ لْيُمْهِلْهَا عِنْدَ النِّطَافِ وَ الْأَعْشَابِ حَتَّى يَأْتِيَنَا بِهَا بِإِذْنِ اللَّهِ بُدَّناً مُنْقِيَاتٍ غَيْرَ مُتْعَبَاتٍ وَ لَا مَجْهُودَاتٍ لِنَقْسِمَهَا عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص فَإِنَّ ذَلِكَ أَعْظَمُ لِأَجْرِكَ وَ أَقْرَبُ لِرُشْدِكَ إِنْ شَاءَ اللَّهُ تَعَالَى.
And let him take them to pass by the water-wells, nor turn with them away from the vegetation of the earth to the barren roads, and let him rest them during the (various) times, and feed them by the water and the grass until he comes to us with them by the Permission of Allah-azwj. They would be fat, well fed, without fatigue and over-exertion, for us to distribute these based upon the Book of Allah-azwj and sunnah of His-azwj Prophet-saww, for that would be of great for your Recompense and closer to the rightful guidance, if Allah-azwj the Exalted so Desires’’.[45]
718 – وَ رَوَاهُ أَيْضاً إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ فِي كِتَابِ الْغَارَاتِ عَنْ يَحْيَى بْنِ صَالِحٍ عَنِ الْوَلِيدِ بْنِ عَمْرٍو عَنْ عَبْدِ الرَّحْمَنِ بْنِ سُلَيْمَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: بَعَثَ عَلِيٌّ ع مُصَدِّقاً مِنَ الْكُوفَةِ إِلَى بَادِيَتِهَا فَقَالَ عَلَيْكَ يَا عَبْدَ اللَّهِ بِتَقْوَى اللَّهِ وَ لَا تُؤْثِرَنَّ دُنْيَاكَ عَلَى آخِرَتِكَ وَ كُنْ حَافِظاً لِمَا ائْتَمَنْتُكَ عَلَيْهِ رَاعِياً لِحَقِّ اللَّهِ حَتَّى تَأْتِيَ نَادِيَ بَنِي فُلَانٍ
And it is reported as well by Ibrahim Bin Muhammad Al Saqafi in Kitab Al Gharaat, from Yahya Bin Salih, from Al Waleed Bin Amro, from Abdul Rahman Bin Suleyman,
‘From Ja’far Bin Muhammad-asws: ‘Ali-asws sent a charities collector from Al-Kufa to its valleys. He-asws said: ‘Upon you, O servant of Allah-azwj, is to be with fear of Allah-azwj, and do not prefer your world over your Hereafter, and be a preserver of what you are being entrusted upon as a shepherd of the Rights of Allah-azwj until you come to a spring of the clan of so and so.
فَإِذَا قَدِمْتَ عَلَيْهِمْ فَانْزِلْ بِفِنَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ ثُمَّ سَاقَ الْحَدِيثَ نَحْواً مِمَّا مَرَّ إِلَى قَوْلِهِ ع وَ أَقْرَبُ لِرُشْدِكَ فَيَنْظُرُ اللَّهُ إِلَيْهَا وَ إِلَيْكَ وَ إِلَى جُهْدِكَ وَ نَصِيحَتِكَ لِمَنْ بَعَثَكَ وَ بُعِثْتَ فِي حَاجَتِهِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ مَا نَظَرَ اللَّهُ إِلَى وَلِيٍّ يُجْهِدُ نَفْسَهُ لِإِمَامِهِ بِالطَّاعَةِ وَ النَّصِيحَةِ إِلَّا كَانَ مَعَنَا فِي الرَّفِيقِ الْأَعْلَى.
When you arrive to them, then descend by their courtyard from without mingling in their houses.’ – then he continued the Hadeeth approximate to what has passed up to his-asws words: ‘Closer to your rightful guidance. Allah-azwj is Looking at them and at you, and at your efforts, and your advice to the one who sent you, and you were sent regarding his needs, for Rasool-Allah-saww said: ‘Allah-azwj does not Look at a friend exerting himself for his Imam-asws with the obedience and the advice, except he would be with us among the lofty friends’’.[46]
719 – نهج، نهج البلاغة وَ مِنْ عَهْدٍ لَهُ ع إِلَى بَعْضِ عُمَّالِهِ وَ قَدْ بَعَثَهُ عَلَى الصَّدَقَةِ فِي مِثْلِهِ أَمَرَهُ بِتَقْوَى اللَّهِ فِي سَرَائِرِ أُمُورِهِ وَ خَفِيَّاتِ أَعْمَالِهِ حَيْثُ لَا شَهِيدَ غَيْرُهُ وَ لَا وَكِيلَ دُونَهُ
(The book) ‘Nahj Al Balagah’ –
‘And from a pact of his-asws to one of his-asws office bearers, and he-asws had sent him upon the charities, regarding like it, he-asws instructed him with the fear of Allah-azwj in his secretive affairs and hidden works where there is no witness apart from Him-azwj, not any Protector besides Him-azwj.
وَ أَمَرَهُ أَنْ لَا يَعْمَلَ بِشَيْءٍ مِنْ طَاعَةِ اللَّهِ فِيمَا ظَهَرَ فَيُخَالِفَ إِلَى غَيْرِهِ فِيمَا أَسَرَّ وَ مَنْ لَمْ يَخْتَلِفْ سِرُّهُ وَ عَلَانِيَتُهُ وَ فِعْلُهُ وَ مَقَالَتُهُ فَقَدْ أَدَّى الْأَمَانَةَ وَ أَخْلَصَ الْعِبَادَةَ
And he-asws instructed him that he should not do anything from the obedience of Allah-azwj regarding what is apparent, then oppose it to something else regarding what he does secretly, and the one who private and open (deeds) do not differ, and his deeds and his words (do not differ), so he has fulfilled the entrustment and has been sincere of the worship.
وَ أَمَرَهُ أَنْ لَا يَجْبَهَهُمْ وَ لَا يَعْضَهَهُمْ وَ لَا يَرْغَبَ عَنْهُمْ تَفَضُّلًا بِالْإِمَارَةِ عَلَيْهِمْ فَإِنَّهُمُ الْإِخْوَانُ فِي الدِّينِ وَ الْأَعْوَانُ عَلَى اسْتِخْرَاجِ الْحُقُوقِ
And he-asws instructed him that he should neither bar them nor harm them nor turn away from them, being with the governmental superiority upon them, for they are brethren in the religion, and the supporters upon the extraction of the rights.
وَ إِنَّ لَكَ فِي هَذِهِ الصَّدَقَةِ نَصِيباً مَفْرُوضاً وَ حَقّاً مَعْلُوماً وَ شُرَكَاءَ أَهْلِ مَسْكَنَةٍ وَ ضُعَفَاءَ ذَوِي فَاقَةٍ وَ إِنَّا مُوَفُّوكَ حَقَّكَ فَوَفِّهِمْ حُقُوقَهُمْ وَ إِلَّا فَإِنَّكَ مِنْ أَكْثَرِ النَّاسِ خُصُوماً يَوْمَ الْقِيَامَةِ وَ بُؤْساً لِمَنْ خَصْمُهُ عِنْدَ اللَّهِ الْفُقَرَاءُ وَ الْمَسَاكِينُ وَ السَّائِلُونَ وَ الْمَدْفُوعُونَ وَ الْغَارِمُ وَ ابْنُ السَّبِيلِ
And there is an Obligated share for you in these charities and a known right, and participants of the people of poverty, and the weak, and with disabilities, and we shall fulfil your rights, so you fulfil their rights, or else you would be in dispute from most of the people on the Day of Qiyamah, and wretchedness is for the one who is disputed with in the Presence of Allah-azwj by the poor, and the needy, and the beggars, and the ones turned away, and the ones in debt, and the (penniless) travellers.
وَ مَنِ اسْتَهَانَ بِالْأَمَانَةِ وَ رَتَعَ فِي الْخِيَانَةِ وَ لَمْ يُنَزِّهْ نَفْسَهُ وَ دِينَهُ عَنْهَا فَقَدْ أَحَلَّ بِنَفْسِهِ الذُّلَّ وَ الْخِزْيَ فِي الدُّنْيَا وَ هُوَ فِي الْآخِرَةِ أَذَلُّ وَ أَخْزَى وَ إِنَّ أَعْظَمَ الْخِيَانَةِ خِيَانَةُ الْأُمَّةِ وَ أَفْظَعَ الْغِشِّ غِشُّ الْأَئِمَّةِ وَ السَّلَامُ.
And the one takes the entrustments lightly and indulges in the betrayal, and does not snatch away his self and his religion away from it, so he has released for himself the humiliation, and the disgrace in the world and in the Hereafter he would be of more humiliation and more disgrace. There biggest of the betrayals is betraying the community, and the most terrible deceit is the deceiving the Imams-asws. And the greetings’’.[47]
باب 30 باب الفتن الحادثة بمصر و شهادة محمد بن أبي بكر و مالك الأشتر رضي الله عنهما و بعض فضائلهما و أحوالهما و عهود أمير المؤمنين ع إليها
CHAPTER 30 – THE TRAGIC FITNA IN EGYPT, AND MARTYRDOM OF MUHAMMAD BIN ABU BAKR, AND MALIK AL-ASHTAR, AND SOME OF THEIR MERITS AND THEIR SITUATIONS, AND PACTS OF AMIR AL-MOMINEEN-asws
720 – قَالَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ النَّهْجِ رَوَى إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ فِي كِتَابِ الْغَارَاتِ وَ وَافَقَ مَا رَأَيْتُهُ فِي أَصْلِ كِتَابِهِ رَوَى بِإِسْنَادِهِ عَنِ الْكَلْبِيِ أَنَّ مُحَمَّدَ بْنَ حُذَيْفَةَ هُوَ الَّذِي حَرَّضَ الْمِصْرِيِّينَ عَلَى قَتْلِ عُثْمَانَ وَ نَدَبَهُمْ إِلَيْهِ وَ كَانَ حِينَئِذٍ بِمِصْرَ فَلَمَّا صَارُوا إِلَى عُثْمَانَ وَ حَصَرُوهُ وَثَبَ هُوَ بِمِصْرَ عَلَى عَامِلِ عُثْمَانَ عَلَيْهَا وَ هُوَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ فَطَرَدَهُ عَنْهَا وَ صَلَّى بِالنَّاسِ
Ibn Abu Al Hadeed in commentary of Al Nahj (Al Balagah) – It is reported by Ibrahim Bin Muhammad Al Saqafi in Kitab Al Gharat, and the event what he reported in the original of his book, reporting by his chain from Al Kalby,
‘Muhammad Bin Huzeyfa, he is the one who incited the Egyptians upon the killing of Usman and delegated them to it, and in those days, he was in Egypt. When they came to Usman and besieged him, he (himself) being in Egypt, leapt upon the office bearers of Usman upon it, and he is Abdullah Bin Sa’ad Bin Abu Sarh. He exiled him from it and prayed Salat with the people.
فَخَرَجَ ابْنُ أَبِي سَرْحٍ مِنْ مِصْرَ [و قال به صر إلى مصر] وَ نَزَلَ عَلَى تُخُومِ أَرْضِ مِصْرَ مِمَّا يَلِي فِلَسْطِينَ وَ انْتَظَرَ مَا يَكُونُ مِنْ أَمْرِ عُثْمَانَ فَلَمَّا وَصَلَ إِلَيْهِ خَبَرُ قَتْلِهِ لَحِقَ بِمُعَاوِيَةَ وَ وَلَّى عَلِيٌّ ع قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ مِصْرَ وَ قَالَ لَهُ صِرْ إِلَى مِصْرَ فَقَدْ وَلَّيْتُكَهَا وَ اخْرُجْ إِلَى ظَاهِرِ الْمَدِينَةِ وَ اجْمَعْ ثِقَاتِكَ وَ مَنْ أَحْبَبْتَ أَنْ يَصْحَبَكَ حَتَّى تَأْتِيَ مِصْرَ وَ لَكَ جُنْدٌ فَإِنَّ ذَلِكَ أَرْعَبُ لِعَدُوِّكَ وَ أَعَزُّ لِوَلِيِّكَ
Ibn Abu Sarh went out from Egypt and he descended at the fringes of the land of Egypt from what follows Palestine, and he waited what would happen from the matter of Usman. When the news of his killing arrived to him, he joined with Muawiya, and Ali-asws place Qays Bin Sa’ad Bin Ubada in charge of Egypt and said to him: ‘Go to Egypt, for I-asws have placed you in charge of it, and go out to outside of the city and gather your trustworthy ones and the ones you love to accompany you until you come to Egypt and for you is an army, for that would be an awe to your enemies and mighty for your friends.
فَإِذَا أَنْتَ قَدِمْتَهَا إِنْ شَاءَ اللَّهِ فَأَحْسِنْ إِلَى الْمُحْسِنِ وَ شُدَّ عَلَى الْمُرِيبِ وَ ارْفُقْ بِالْعَامَّةِ وَ الْخَاصَّةِ فَإِنَّ الرِّفْقَ يُمْنٌ
When you arrive to it, if Allah-azwj so Desires, then be good to the good doer and severe upon the dubious, and be kind with the general Muslims and the special (Shias), for the kindness is a conferment’.
فَقَالَ قَيْسٌ رَحِمَكَ اللَّهُ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ فَهِمْتُ مَا ذَكَرْتَ فَأَمَّا الْجُنْدُ فَإِنِّي أَدَعُهُ لَكَ فَإِذَا احْتَجْتَ إِلَيْهِمْ كَانُوا قَرِيباً مِنْكَ وَ إِنْ أَرَدْتَ بَعْثَهُمْ إِلَى وَجْهٍ مِنْ وُجُوهِكَ كَانُوا لَكَ عُدَّةً وَ لَكِنِّي أَسِيرُ إِلَى مِصْرَ بِنَفْسِي وَ أَهْلِ بَيْتِي وَ أَمَّا مَا أَوْصَيْتَنِي بِهِ مِنَ الرِّفْقِ وَ الْإِحْسَانِ فَاللَّهُ تَعَالَى هُوَ الْمُسْتَعَانُ عَلَى ذَلِكَ
Qays said, ‘May Allah-azwj have Mercy on you-asws, O Amir Al-Momineen-asws! I have understood what you-asws mentioned. As for the army, I shall call it for you. When I argue to them, they would be near to you, and if you-asws want to send them to a direction from your-asws directions, they would be a (numerous) number for you. I shall travel to Egypt with myself and my family. And as for what you-asws advised me with, from the kindness and the goodness, so Allah-azwj the Exalted, He-azwj is the Helper upon that’.
قَالَ فَخَرَجَ قَيْسٌ فِي سَبْعَةِ نَفَرٍ مِنْ أَهْلِ بَيْتِهِ حَتَّى دَخَلَ مِصْرَ فَصَعِدَ الْمِنْبَرَ وَ أَمَرَ بِكِتَابٍ مَعَهُ يُقْرَأُ عَلَى النَّاسِ فِيهِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى مَنْ بَلَغَهُ كِتَابِي مِنَ الْمُسْلِمِينَ سَلَامٌ عَلَيْكُمْ فَإِنِّي أَحْمَدُ اللَّهَ إِلَيْكُمُ الَّذِي لَا إِلَهَ إِلَّا هُوَ
He (the narrator) said, ‘Qays went out among seven persons from his family until he entered Egypt. He ascended the pulpit and he instructed that the letter which was with him should be read out to the people, in it was: ‘From a servant of Allah-azwj Ali-asws Amir Al-Momineen, to the one from the Muslims my-asws letter reaches. Greeting be unto you all! I-asws praise Allah-azwj to you, Who, there is no god except He-azwj.
أَمَّا بَعْدُ فَإِنَّ اللَّهَ بِحُسْنِ صُنْعِهِ وَ قَدَرِهِ وَ تَدْبِيرِهِ اخْتَارَ الْإِسْلَامَ دِيناً لِنَفْسِهِ وَ مَلَائِكَتِهِ وَ رُسُلِهِ وَ بَعَثَ بِهِ أَنْبِيَاءَهُ إِلَى عِبَادِهِ
As for after, surely Allah-azwj, by His-azwj Good dealing, and His-azwj Power, and His-azwj Management Chose Al-Islam as a religion for Himself-azwj and His-azwj Angels, and His-azwj Rasools-as, and He-azwj Sent His-azwj Prophets-as to His-azwj servants with it.
فَكَانَ مِمَّا أَكْرَمَ اللَّهُ هَذِهِ الْأُمَّةَ وَ خَصَّهُمْ بِهِ مِنَ الْفَضْلِ أَنْ بَعَثَ مُحَمَّداً ص إِلَيْهِمْ فَعَلَّمَهُمُ الْكِتَابَ وَ الْحِكْمَةَ وَ السُّنَّةَ وَ الْفَرَائِضَ وَ أَدَّبَهُمْ لِكَيْمَا يَهْتَدُوا وَ جَمَعَهُمْ لِكَيْمَا لَا يَتَفَرَّقُوا وَ زَكَّاهُمْ لِكَيْمَا يَتَطَهَّرُوا
It was from what Allah-azwj had Honoured this community and Specialised them with from the Grace is that He-azwj Sent Muhammad-saww to them. He-saww taught them the Book, and the Wisdom, and the Sunnah, and the Obligations, and educated them perhaps they would be guided, and he-saww gathered them perhaps they would not separate, and purified them perhaps they would be cleansing.
فَلَمَّا قَضَى مِنْ ذَلِكَ مَا عَلَيْهِ قَبَضَهُ اللَّهُ إِلَيْهِ فَعَلَيْهِ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ وَ رَحْمَتُهُ وَ رِضْوَانُهُ
When he-saww had fulfilled from that what was upon him-saww, Allah-azwj Took his-saww soul to Him-azwj, upon him-saww be the Salawaat of Allah-azwj, and His-azwj Peace, and His-azwj Mercy, and His-azwj Pleasure.
ثُمَّ إِنَّ الْمُسْلِمِينَ مِنْ بَعْدِهِ اسْتَخْلَفُوا أَمِيرَيْنِ مِنْهُمْ صَالِحَيْنِ أَحْيَيَا السِّيرَةَ وَ لَمْ يَعْدُوَا السُّنَّةَ ثُمَّ تَوَفَّيَا فَوُلِّيَ بَعْدَهُمَا مَنْ أَحْدَثَ أَحْدَاثاً فَوَجَدَتِ الْأُمَّةُ عَلَيْهِ مَقَالًا فَقَالُوا ثُمَّ نَقَمُوا عَلَيْهِ فَغَيَّرُوا ثُمَّ جَاءُونِي فَبَايَعُونِي وَ أَنَا أَسْتَهْدِي اللَّهَ لِلْهُدَى وَ أَسْتَعِينُهُ عَلَى التَّقْوَى
Then from after him-saww, the Muslims chose as caliph, two righteous men reviving the Seerah and they did not leave the Sunnah. Then they died, so after them he was a ruler, one who innovated innovations. The community found talking points against him, so they said it, then they avenged upon him. They changed it (situation), then they came to me and pledged allegiance to me-asws, and I-asws sought Guidance of Allah-azwj for the guidance and sought His-azwj Assistance upon the piety.
أَلَا وَ إِنَّ لَكُمْ عَلَيْنَا الْعَمَلَ بِكِتَابِ اللَّهِ وَ سُنَّةِ رَسُولِهِ وَ الْقِيَامِ بِحَقِّهِ وَ النُّصْحِ لَكُمْ بِالْغَيْبِ وَ اللَّهُ الْمُسْتَعانُ وَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ
Indeed! And surely for you all, upon us is to work by the Book of Allah-azwj and Sunnah of His-azwj Rasool-saww, and the standing by His-azwj Right and the advising to you all with the hidden matters, and Allah-azwj is the Helpers, and Allah-azwj is sufficient for us and is the best Protector.
وَ قَدْ بَعَثْتُ لَكُمْ قَيْسَ بْنَ سَعْدٍ الْأَنْصَارِيَّ أَمِيراً فَوَازِرُوهُ وَ أَعِينُوهُ عَلَى الْحَقِّ وَ قَدْ أَمَرْتُهُ بِالْإِحْسَانِ إِلَى مُحْسِنِكُمْ وَ الشِّدَّةِ عَلَى مُرِيبِكُمْ وَ الرِّفْقِ بِعَوَامِّكُمْ وَ خَوَاصِّكُمْ وَ هُوَ مِمَّنْ أَرْضَى هَدْيَهُ وَ أَرْجُو صَلَاحَهُ وَ نُصْحَهُ
And I-asws have sent to you Qays Bin Sa’ad Al-Ansari as a ruler, so support him and assist him upon the truth, and I-asws have instructed him with doing the good to the good-doers, and the harshness upon your dubious ones, and the kindness with your general ones and your special ones, and he is from the ones I-asws am pleased and hope of his righteousness and his advice.
نَسْأَلُ اللَّهَ لَنَا وَ لَكُمْ عَمَلًا زَاكِياً وَ ثَوَاباً جَزِيلًا وَ رَحْمَةً وَاسِعَةً وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ كَتَبَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ فِي صَفَرٍ سَنَةَ سِتٍّ وَ ثَلَاثِينَ وَ كَتَبَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ فِي صَفَرٍ سَنَةَ سِتٍّ وَ ثَلَاثِينَ
We ask Allah-azwj for us and you, pure deeds, and plentiful Rewards, and capacious Mercy, and the greetings be upon you all, and Mercy of Allah-azwj, and His-azwj Blessings’. And it is written by Ubeydullah Bin Abu Rafie during Safar of the year thirty-six.
فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ قَامَ قَيْسٌ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي جَاءَ بِالْحَقِّ وَ أَمَاتَ الْبَاطِلَ وَ كَبَتَ الظَّالِمِينَ أَيُّهَا النَّاسُ إِنَّا بَايَعْنَا خَيْرَ مَنْ نَعْلَمُ بَعْدَ نَبِيِّنَا ص فَقُومُوا وَ بَايِعُوا عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص فَإِنْ نَحْنُ لَمْ نَعْمَلْ فِيكُمْ بِكِتَابِ اللَّهِ وَ سُنَّةِ رَسُولِ اللَّهِ ص فَلَا بَيْعَةَ لَنَا عَلَيْكُمْ
When he was free from reading the letter, Qays stood up to address. He praised Allah-azwj and extolled upon Him-azwj and said, ‘The Praise is for Allah-azwj Who Came with the truth and Killed off the falsehood and Suppressed the oppressors. O you people! We have pledged allegiance to the best one we knew after our Prophet-saww, therefore arise and pledge allegiance upon the Book of Allah-azwj and Sunnah of His-azwj Prophet-saww, so if we do not work among you by the Book of Allah-azwj and Sunnah of His-azwj Rasool-saww, so there is no allegiance to us upon you all!’
فَقَامَ النَّاسُ فَبَايَعُوا وَ اسْتَقَامَتْ مِصْرُ وَ أَعْمَالُهَا لِقَيْسٍ وَ بَعَثَ عَلَيْهَا عُمَّالَهُ إِلَّا أَنَّ قَرْيَةً مِنْهَا قَدْ أَعْظَمَ أَهْلُهَا قَتْلَ عُثْمَانَ وَ بِهَا رَجُلٌ مِنْ بَنِي كِنَانَةَ يُقَالُ لَهُ يَزِيدُ بْنُ الْحَارِثِ
The people stood up and pledged allegiance and Egypt and its office bearers were straightened for Qays, and he sent his office bearers upon it except for a town from it which had considered as grievous upon it, the killing of Usman, and at it was a man from the clan of Kinanah called Yazeed Bin Al-Haris.
فَبَعَثَ إِلَى قَيْسٍ أَنَّا لَا نَأْتِيكَ فَابْعَثْ عُمَّالَكَ فَالْأَرْضُ أَرْضُكَ وَ لَكِنْ أَقِرَّنَا عَلَى حَالِنَا حَتَّى نَنْظُرَ إِلَى مَا يَصِيرُ أَمْرُ النَّاسِ
He sent a message to Qays, ‘We will not come to you, so send your office bearer, for the land is your land, but we shall be upon our state until we look at what becomes of the affairs of the people’.
وَ وَثَبَ مَسْلَمَةُ بْنُ مَخْلَدٍ الْأَنْصَارِيُّ بِهِ فَنَعَى وَ دَعَا إِلَى الطَّلَبِ بِدَمِ عُثْمَانَ فَأَرْسَلَ إِلَيْهِ قَيْسٌ وَيْحَكَ أَ عَلَيَّ تَثِبُ وَ اللَّهِ مَا أُحِبُّ أَنَّ لِي مُلْكَ الشَّامِ وَ مِصْرَ وَ أَنِّي قَتَلْتُكَ فَاحْقُنْ دَمَكَ فَأَرْسَلَ إِلَيْهِ مَسْلَمَةُ أَنِّي كَافٍّ عَنْكَ مَا دُمْتَ أَنْتَ وَالِي مِصْرَ
And Maslama Bin Makhlad Al-Ansari leapt up with him and announced a death and called to the seeking of the blood of Usman. Qays sent a message to him, ‘Woe be unto you! Are you leaping up to me? By Allah-azwj! It is not beloved to me that the kingdoms of Syria and Egypt be for me and I kill you. Save your blood’. Maslama sent a message to him, ‘I shall refrain from you for as long as you are the ruler of Egypt’.
وَ كَانَ قَيْسٌ ذَا رَأْيٍ وَ جَزْمٍ فَبَعَثَ إِلَى الَّذِينَ اعْتَزَلُوا أَنِّي لَا أُكْرِهُكُمْ عَلَى الْبَيْعَةِ وَ لَكِنِّي أَدَعُكُمْ وَ أَكُفُّ عَنْكُمْ فَهَادَنَهُمْ وَ هَادَنَ مَسْلَمَةُ بْنُ مَخْلَدٍ وَ جَبَى الْخَرَاجَ وَ لَيْسَ أَحَدٌ يُنَازِعُهُ
And Qays was with (good) opinion and assertiveness. He sent a message to those who had isolated, ‘I will not force you upon the allegiance, but I shall call you and refrain from you’. He calmed them and Maslama Bin Makhlad calmed and collected the taxes, there wasn’t anyone to snatch it’.
قَالَ إِبْرَاهِيمُ وَ خَرَجَ عَلِيٌّ ع إِلَى الْجَمَلِ وَ قَيْسٌ عَلَى مِصْرَ وَ رَجَعَ إِلَى الْكُوفَةِ مِنَ الْبَصْرَةِ وَ هُوَ بِمَكَانِهِ وَ كَانَ أَثْقَلَ خَلْقِ اللَّهِ عَلَى مُعَاوِيَةَ لِقُرْبِ مِصْرَ وَ أَعْمَالِهَا مِنَ الشَّامِ فَكَتَبَ مُعَاوِيَةُ إِلَى قَيْسٍ وَ عَلِيٌّ ع يَوْمَئِذٍ بِالْكُوفَةِ قَبْلَ أَنْ يَسِيرَ إِلَى صِفِّينَ مِنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ إِلَى قَيْسِ بْنِ سَعْدٍ سَلَامٌ عَلَيْكَ فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ
Ibrahim (the narrator) said, ‘And Ali-asws went out to the (battle of the) camel and Qays was (ruling) upon Egypt, and he-asws returned to Al-Kufa from Al-Basra, and he was in his place, and he was the heaviest of the creatures of Allah-azwj upon Muawiya due to the proximity of Egypt and its office bearers to Syria. Muawiya wrote to Qays, and on that day Ali-asws was at Al-Kufa before he-asws had travelled to Siffeen, ‘From Muawiya Bin Abu Sufyan to Qays Bin Sa’ad. Greetings be unto you! I praise Allah-azwj to you Who, there is no god except He-azwj.
أَمَّا بَعْدُ فَإِنَّكُمْ إِنْ كُنْتُمْ نَقَمْتُمْ عَلَى عُثْمَانَ فِي أَثَرَةٍ رَأَيْتُمُوهَا أَوْ ضَرْبَةِ سَوْطٍ رَأَيْتُمُوهُ ضَرَبَهَا أَوْ فِي شَتْمِهِ أَوْ تَمْيِيزِهِ أَحَداً أَوْ فِي اسْتِعْمَالِهِ الْفِتْيَانَ مِنْ أَهْلِهِ فَإِنَّكُمْ قَدْ عَلِمْتُمْ إِنْ كُنْتُمْ تَعْلَمُونَ أَنَّ دَمَهُ لَمْ يَحِلَّ لَكُمْ بِذَلِكَ فَقَدْ رَكِبْتُمْ عَظِيماً مِنَ الْأَمْرِ وَ جِئْتُمْ شَيْئاً إِدّاً
As for after, you all, if you are avenging upon Usman regarding a stumble you have seen or strike of a whip you have seen being struck, or regarding him being insulted, or anyone had discriminated him, or regarding his employing youths from his family, so you have known that if you were to know that his blood is not permissible for you with that, so you have perpetrated a grievous matter and have come with an atrocious thing.
فَتُبْ يَا قَيْسُ إِلَى رَبِّكَ إِنْ كُنْتَ مِنَ الْمُجْلِبِينَ عَلَى عُثْمَانَ إِنْ كَانَتِ التَّوْبَةُ قَبْلَ الْمَوْتِ تُغْنِي شَيْئاً وَ أَمَّا صَاحِبُكَ فَقَدِ اسْتَيْقَنَّا أَنَّهُ أَغْرَى النَّاسَ بِهِ وَ حَمَلَهُمْ عَلَى قَتْلِهِ حَتَّى قَتَلُوهُ وَ أَنَّهُ لَمْ يَسْلَمْ مِنْ دَمِهِ عِظَمُ قَوْمِكَ
So, repent to your Lord-azwj, O Qays, if you were from the fetchers against Usman, if the repentance was before the death, you will avail something. And as for your companion, we are convinced he is the most tempted of the people by it, and he carried them upon killing him until they did kill him, and the mighty ones of your people have not been spared from his blood.
فَإِنِ اسْتَطَعْتَ يَا قَيْسُ أَنْ تَكُونَ مِمَّنْ يَطْلُبُ بِدَمِ عُثْمَانَ فَافْعَلْ وَ بَايِعْنَا عَلَى عَلِيٍّ فِي أَمْرِنَا هَذَا وَ لَكَ سُلْطَانُ الْعِرَاقَيْنِ إِنْ أَنَا ظَفِرْتُ مَا بَقِيتُ وَ لِمَنْ أَحْبَبْتَ مِنْ أَهْلِ بَيْتِكَ سُلْطَانُ الْحِجَازِ مَا دَامَ لِي سُلْطَانٌ وَ سَلْنِي مِنْ غَيْرِ هَذَا تُجَبْ مِمَّا تُحِبُّ فَإِنَّكَ لَا تَسْأَلُنِي مِنْ شَيْءٍ إِلَّا أُوتِيتَهُ وَ اكْتُبْ إِلَيَّ بِرَأْيِكَ فِيمَا كَتَبْتُ إِلَيْكَ وَ السَّلَامُ
O Qays! If you are able to be from the ones who seek the blood of Usman, then do so and pledge allegiance to us against Ali-asws, in this matter of ours and for you would be authority of the two Iraqis (cities – Al-Basra and Al-Kufa), if I win, for as long as I live, and for the ones you love from your family would be authority of Al-Hijaz for as long as there is authority for me, and ask me for other than this, you will be answered from what you are answered, for you will not ask me of anything except I shall give it, and write to me with your view regarding what I have written to you. And the greetings’.
فَكَتَبَ إِلَيْهِ قَيْسٌ أَمَّا بَعْدُ فَقَدْ وَصَلَ إِلَيَّ كِتَابُكَ وَ فَهِمْتُ الَّذِي ذَكَرْتَ مِنْ أَمْرِ عُثْمَانَ وَ ذَلِكَ أَمْرٌ لَمْ أُقَارِبْهُ وَ ذَكَرْتَ أَنَّ صَاحِبِي هُوَ الَّذِي أَغْرَى النَّاسَ بِعُثْمَانَ وَ دَسَّهُمْ إِلَيْهِ حَتَّى قَتَلُوهُ وَ هَذَا أَمْرٌ لَمْ أَطَّلِعْ عَلَيْهِ
Qays wrote to him (Muawiya), ‘As for after, your letter has arrived to me and I have understood that which you mentioned from the matter of Usman, and that is a matter I do not draw near to it. And you mentioned that my companion, he is the one who was the most tempted of the people with Usman, and he thrusted them to him until they killed him, and this is a matter I have not been notified upon it.
وَ ذَكَرْتَ لِي أَنَّ عِظَمَ عَشِيرَتِي لَمْ تَسْلَمْ مِنْ دَمِ عُثْمَانَ فَلَعَمْرِي إِنَّ أَوْلَى النَّاسِ كَانَ فِي أَمْرِهِ عَشِيرَتِي وَ أَمَّا مَا سَأَلْتَنِي مِنْ مُبَايَعَتِكَ عَلَى الطَّلَبِ بِدَمِهِ وَ مَا عَرَضْتَهُ عَلَيَّ فَقَدْ فَهِمْتُهُ وَ هَذَا أَمْرٌ لِي فِيهِ نَظَرٌ وَ فِكْرٌ وَ لَيْسَ هَذَا مِمَّا يُعَجَّلُ إِلَى مِثْلِهِ وَ أَنَا كَافٍّ عَنْكَ وَ لَيْسَ يَأْتِيكَ مِنْ قِبَلِي شَيْءٌ تَكْرَهُهُ حَتَّى تَرَى وَ نَرَى إِنْ شَاءَ اللَّهُ تَعَالَى وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
And you mentioned to me that a mighty one of my clan is not safe from the blood of Usman. By my life! The foremost of the people regarding his matter was my clan. And as for what you asked me of pledging allegiance to you upon seeking his blood, and what you displayed to me, I have understood it, and this is a matter wherein is consideration for me and thinking, and this isn’t from what one would be hasty to its like. And I shall refrain from you and will not come to you with anything from my direction which you dislike until you consider, and we consider, if Allah-azwj the Exalted so Desires. And the greetings be unto you and Mercy of Allah-azwj and His-azwj Blessings’.
فَلَمَّا قَرَأَ مُعَاوِيَةُ كِتَابَهُ لَمْ يَرَهُ إِلَّا مُقَارِباً مُبَاعِداً وَ لَمْ يَأْمَنْ أَنْ يَكُونَ مُخَادِعاً مُكَايِداً فَكَتَبَ إِلَيْهِ أَمَّا بَعْدُ فَقَدْ قَرَأْتُ كِتَابَكَ فَلَمْ أَرَكَ تَدْنُو فَأَعِدُكَ سِلْماً وَ لَمْ أَرَكَ تَتَبَاعَدُ فَأَعِدُكَ حَرْباً أَرَاكَ كَخَيْلِ الْحَرُونِ وَ لَيْسَ مِثْلِي مَنْ يُصَانَعُ بِالْخَدَائِعِ وَ لَا يُخْدَعُ بِالْمَكَايِدِ وَ مَعَهُ عَدَدُ الرِّجَالِ وَ أَعِنَّةُ الْخَيْلِ فَإِنْ قَبِلْتَ الَّذِي عَرَضْتُ عَلَيْكَ فَلَكَ مَا أَعْطَيْتُكَ وَ إِنْ أَنْتَ لَمْ تَفْعَلْ مَلَأْتُ مِصْرَ عَلَيْكَ خَيْلًا وَ رِجَالًا وَ السَّلَامُ
When Muawiya read his letter, he did not view it except as drawing near a far one, and did not feel safe that he could be deceived, plotted against, so he wrote to him, ‘As for after, I have read your letter but I did not see you coming closer so I could promise you peace, and I did not see you distancing so I could threaten you with war. I see you like the stubborn horse, and the like of me isn’t one to be doing a deception nor deceiving with a plot, and with him are a number of men and supported by the horses. So, if you were to accept that which I am presenting to you, for you would be what I give you, and if you do not do so, I shall fill Egypt with cavalries and infantries against you. And the greetings.
فَلَمَّا قَرَأَ قَيْسٌ كِتَابَهُ وَ عَلِمَ أَنَّهُ لَا يَقْبَلُ مِنْهُ الْمُدَافَعَةَ وَ الْمُطَاوَلَةَ أَظْهَرَ لَهُ مَا فِي نَفْسِهِ فَكَتَبَ إِلَيْهِ مِنْ قَيْسِ بْنِ سَعْدٍ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ أَمَّا بَعْدُ فَالْعَجَبُ مِنِ اسْتِسْقَاطِكَ رَأْيِي وَ الطَّمَعِ فِي أَنْ تَسُومَنِي لَا أَبَا لِغَيْرِكَ الْخُرُوجَ مِنْ طَاعَةِ أَوْلَى النَّاسِ بِالْأَمْرِ وَ أَقْوَلِهِمْ بِالْحَقِّ وَ أَهْدَاهُمْ سَبِيلًا وَ أَقْرَبِهِمْ مِنْ رَسُولِ اللَّهِ ص وَسِيلَةً
When Qays read his letter and knew that he would not be accepting from him the pleading and the prolonging, it became clear to him what was within himself, so he wrote to him, ‘From Qays Bin Sa’ad to Muawiya Bin Abu Sufyan, ‘As for after, the strangeness is from your dropping my view and the greed in your poisoning me, no, I refuse to exit from the obedience of the foremost of the people with the command, and their most speaking with the truth, and their most guided to the Way, and their closest from Rasool-Allah-azwj of means.
وَ تَأْمُرُنِي بِالدُّخُولِ فِي طَاعَتِكَ طَاعَةِ أَبْعَدِ النَّاسِ مِنْ هَذَا الْأَمْرِ وَ أَقْوَلِهِمْ بِالزُّورِ وَ أَضَلِّهِمْ سَبِيلًا وَ أَدْنَاهُمْ مِنْ رَسُولِ اللَّهِ ص وَسِيلَةً وَ لَدَيْكَ قَوْمٌ ضَالُّونَ مُضِلُّونَ طَوَاغِيتُ مِنْ طَوَاغِيتِ إِبْلِيسَ
And you are instructing me with entering into your obedience, obedience of the remotest of the people from this command, and their most speaking with the falsities, and the most straying of them from the way, and the lowest of them from Rasool-Allah-azwj of means, and with you are a people who are straying (others) and being strayed, tyrants from the tyrants of Iblees-la.
وَ أَمَّا قَوْلُكَ أَنَّكَ تَمْلَأُ عَلَيَّ مِصْرَ خَيْلًا وَ رِجَالًا فَلَئِنْ لَمْ أَشْغَلْكَ عَنْ ذَلِكَ حَتَّى يَكُونَ مِنْكَ أَنَّكَ ذُو جِدٍّ وَ السَّلَامُ
And as for your words that you would fill Egypt with cavalries and infantries against me, I will not pre-occupy you from that until it happens from you. You are a serious one. And the greetings’.
فَلَمَّا أَتَى مُعَاوِيَةَ كِتَابُ قَيْسٍ آيَسَ مِنْهُ وَ ثَقُلَ مَكَانُهُ عَلَيْهِ وَ كَانَ أَنْ يَكُونَ مَكَانَهُ غَيْرُهُ أَعْجَبَ إِلَيْهِ لِمَا يَعْلَمُ مِنْ قُوَّتِهِ وَ بَأْسِهِ وَ نَجْدَتِهِ فَاشْتَدَّ أَمْرُهُ عَلَى مُعَاوِيَةَ فَأَظْهَرَ لِلنَّاسِ أَنَّ قَيْساً قَدْ بَايَعَكُمْ فَادْعُوا اللَّهَ لَهُ وَ قَرَأَ عَلَيْهِمْ كِتَابَهُ الَّذِي لَانَ فِيهِ وَ قَارَبَهُ وَ اخْتَلَقَ كِتَاباً نَسَبَهُ إِلَى قَيْسٍ فَقَرَأَهُ عَلَى أَهْلِ الشَّامِ
When the letter of Qays came to Muawiya, he despaired from him and his position was burdensome upon him, and if it had been someone else in his place it would have been more strange to him due to what he knew of his strength and his prowess and his support. His matter was severe upon Muawiya, he manifested to the people that Qays had already pledged allegiance to him, and supplication to Allah-azwj for him, and read out to them which he and his relatives created a letter attributing it to Qays and read it out to the people of Syria.
فَشَاعَ فِي الشَّامِ كُلِّهَا أَنَّ قَيْساً صَالَحَ مُعَاوِيَةَ وَ أَتَتْ عُيُونُ عَلِيٍّ ع إِلَيْهِ بِذَلِكَ فَأَعْظَمَهُ وَ أَكْبَرَهُ وَ تَعَجَّبَ لَهُ وَ دَعَا ابْنَيْهِ حَسَناً وَ حُسَيْناً وَ ابْنَهُ مُحَمَّداً وَ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَأَعْلَمَهُمْ بِذَلِكَ وَ قَالَ مَا رَأْيُكُمْ
It spread in Syrian, all of it, that Qays had reconciled with Muawiya and the informers of Ali-asws came to him-asws with that. It was grievous to him-asws, and great, and he-asws was astounded from it and called his-asws sons-asws Hassan-asws and Husayn-asws, and his-asws son Muhammad, and Abdullah son of Ja’far-as and let them know of that, and said: ‘What are your views?’
فَقَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ دَعْ مَا يُرِيبُكَ إِلَى مَا لَا يُرِيبُكَ اعْزِلْ قَيْساً مِنْ مِصْرَ قَالَ عَلِيٌّ ع وَ اللَّهِ إِنِّي غَيْرُ مُصَدِّقٍ بِهَذَا عَلَى قَيْسٍ فَقَالَ عَبْدُ اللَّهِ اعْزِلْهُ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنْ كَانَ حَقّاً مَا قَدْ قِيلَ لَا يَعْتَزِلُكَ إِنْ عَزَلْتَهُ
Abdullah son of Ja’far-as said: ‘Leave what is uncertain to you-asws to what is not uncertain to you-asws. Remove Qays from Egypt’. Ali-asws said: ‘By Allah-azwj! I have no verification with this against Qays’. Abdullah said, ‘Remove him, O Amir Al-Momineen-asws, so if it was true, what had been said, he would not remove you-asws if you remove him’.
قَالَ فَإِنَّهُمْ لَكَذَلِكَ إِذْ جَاءَهُمْ كِتَابٌ مِنْ قَيْسِ بْنِ سَعْدٍ وَ فِيهِ أَمَّا بَعْدُ فَإِنِّي أُخْبِرُكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَكْرَمَكَ اللَّهُ وَ أَعَزَّكَ أَنَّ قِبَلِي رِجَالًا مُعْتَزِلِينَ سَأَلُونِي أَنْ أَكُفَّ عَنْهُمْ وَ أَدَعَهُمْ عَلَى حَالِهِمْ حَتَّى يَسْتَقِيمَ أَمْرُ النَّاسِ وَ تَرَى وَ يَرَوْنَ وَ قَدْ رَأَيْتُ أَنْ أَكُفَّ عَنْهُمْ وَ لَا أَعْجَلَ بِحَرْبِهِمْ وَ أَنْ أَتَأَلَّفَهُمْ فِيمَا بَيْنَ ذَلِكَ لَعَلَّ اللَّهَ أَنْ يُقْبِلَ بِقُلُوبِهِمْ وَ يُفَرِّقَهُمْ عَنْ ضَلَالَتِهِمْ إِنْ شَاءَ اللَّهُ وَ السَّلَامُ
He (the narrator) said, ‘They were like that when a letter came to them from Qays Bin Sa’ad and in it was, ‘As for after, I hereby inform you-asws, O Amir Al-Momineen-asws, may Allah-azwj Honour you and Strengthen you-asws. There are men in front of me, isolating. They are asking me to refrain from them and leave them upon their state until the affairs of the people are straightened. And you-asws view, and they are viewing, and I have viewed that I should refrain from them and not hasten with battling them, and that I should get to incline them in what is between that, if they accept with their hearts, Allah-azwj would Separate them from their straying, if Allah-azwj so Desires. And the greetings’.
فَقَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ إِنْ أَطَعْتَهُ فِي تَرْكِهِمْ وَ اعْتِزَالِهِمْ اسْتَسْرَى الْأَمْرُ وَ تَفَاقَمَتِ الْفِتْنَةُ وَ قَعَدَ عَنْ بَيْعَتِكَ كَثِيرٌ مِمَّنْ تُرِيدُهُ عَلَى الدُّخُولِ فِيهَا وَ لَكِنْ مُرْهُ بِقِتَالِهِمْ
Abdullah son of Ja’far-as said, ‘O Amir Al-Momineen-asws! If you-asws were to obey him in leaving them and isolating them, the matter would become dangerous and the Fitna would worsen, and most of them would sit back from your-asws allegiance from the ones you-asws to enter into it, but order him with fighting them’.
فَكَتَبَ إِلَيْهِ أَمَّا بَعْدُ فَسِرْ إِلَى الْقَوْمِ الَّذِينَ ذَكَرْتَ فَإِنْ دَخَلُوا فِيمَا دَخَلَ فِيهِ الْمُسْلِمُونَ وَ إِلَّا فَنَاجِزْهُمْ وَ السَّلَامُ
He-asws said to him: ‘As for after, travel to the people, those you mentioned. Either they enter into what the Muslims have entered into or else battle them. And the greetings’.
فَلَمَّا أَتَى هَذَا الْكِتَابُ قَيْساً فَقَرَأَهُ لَمْ يَتَمَالَكْ أَنْ كَتَبَ إِلَيْهِ أَمَّا بَعْدُ يَا أَمِيرَ الْمُؤْمِنِينَ فَالْعَجَبُ لَكَ تَأْمُرُنِي بِقِتَالِ قَوْمٍ كَافِّينَ عَنْكَ لَمْ يُمِدُّوا يَداً لِلْفِتْنَةِ وَ لَا أَرْصَدُوا لَهَا فَأَطِعْنِي يَا أَمِيرَ الْمُؤْمِنِينَ وَ كُفَّ عَنْهُمْ فَإِنَّ الرَّأْيَ تَرْكُهُمْ وَ السَّلَامُ
When this letter came to Qays, he read it and could not wait to write to him-asws, ‘As for after, O Amir Al-Momineen-asws! The strangeness of you-asws ordering me-asws with fighting a people who are refraining from you-asws, not having extended a hand for the Fitna, nor are they going to it, so obey me, O Amir Al-Momineen-asws, and refrain from them. The view is that you-asws should leave them. And the greetings’.
فَلَمَّا أَتَاهُ الْكِتَابُ قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ يَا أَمِيرَ الْمُؤْمِنِينَ ابْعَثْ مُحَمَّدَ بْنَ أَبِي بَكْرٍ إِلَى مِصْرَ وَ اعْزِلْ قَيْساً فَبَلَغَنِي وَ اللَّهِ أَنَّ قَيْساً يَقُولُ إِنَّ سُلْطَاناً لَا يَتِمُّ إِلَّا بِقَتْلِ مَسْلَمَةَ بْنِ مَخْلَدٍ لَسُلْطَانُ سَوْءٍ وَ اللَّهِ مَا أُحِبُّ أَنَّ لِي سُلْطَانَ الشَّامِ مَعَ سُلْطَانِ مِصْرَ وَ أَنِّي قَتَلْتُ ابْنَ مَخْلَدٍ
When the letter came to him, Abdullah son of Ja’far-as said, ‘O Amir Al-Momineen-asws! Sent Muhammad Bin Abu Bakr to Egypt and remove Qays. By Allah-azwj! It has reached me that Qays is saying that the authority would not be complete except with the killing of Maslama Bin Makhlad for a worse authority. By Allah-azwj! I do not love for me any authority for Syria with the authority of Egypt and I (have to) kill Ibn Makhlad’.
وَ كَانَ عَبْدُ اللَّهِ أَخَا مُحَمَّدٍ لِأُمِّهِ وَ كَانَ يُحِبُّ أَنْ يَكُونَ لَهُ إِمْرَةٌ وَ سُلْطَانٌ فَاسْتَعْمَلَ عَلِيٌّ ع مُحَمَّدَ بْنَ أَبِي بَكْرٍ عَلَى مِصْرَ لِمَحَبَّتِهِ لَهُ وَ لِهَوَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ أَخِيهِ فِيهِ وَ كَتَبَ مَعَهُ كِتَاباً إِلَى أَهْلِ مِصْرَ
And Abdullah was a brother of Muhammad of his mother, and he loved for a government and authority to be for him, so Ali-asws employed Muhammad Bin Abu Bakr (to rule) upon Egypt due to his-asws love for him, and for the personal desire of Abdullah son of Ja’far-as, his brother, regarding him, and he-asws wrote a letter with him to the people of Egypt.
فَسَارَ حَتَّى قَدِمَهَا فَقَالَ لَهُ قَيْسٌ مَا بَالُ أَمِيرِ الْمُؤْمِنِينَ ع مَا غَيَّرَهُ فَغَضِبَ وَ خَرَجَ عَنْهَا مُقْبِلًا إِلَى الْمَدِينَةِ وَ لَمْ يَمْضِ إِلَى عَلِيٍّ ع بِالْكُوفَةِ فَلَمَّا قَدِمَ الْمَدِينَةَ جَاءَهُ حَسَّانُ بْنُ ثَابِتٍ شَامِتاً بِهِ وَ كَانَ عُثْمَانِيّاً
He travelled until he arrived to it. Qays said to him, ‘What is the matter with Amir Al-Momineen-asws? What has changed him-asws?’ He was angered and went out from it facing towards Al-Medina and did not go to Ali-asws at Al-Kufa. When he arrived at Al-Medina, Hasaan Bin Sabit came to him reviling him, and he was an Usman supporter.
فَقَالَ لَهُ نَزَعَكَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ قَدْ قَتَلْتَ عُثْمَانَ فَبَقِيَ عَلَيْكَ الْإِثْمُ وَ لَمْ يُحْسِنْ لَكَ الشُّكْرَ فَزَجَرَهُ قَيْسٌ وَ قَالَ يَا أَعْمَى الْقَلْبِ يَا أَعْمَى الْبَصَرِ وَ اللَّهِ لَوْ لَا أَنْ أُلْقِيَ بَيْنِي وَ بَيْنَ رَهْطِكَ حَرْباً لَضَرَبْتُ عُنُقَكَ ثُمَّ أَخْرَجَهُ مِنْ عِنْدِهِ
He said to him, ‘Ali-asws Bin Abu Talib-asws removed you and you had killed Usman, so the sin remains upon you, and he-asws was not good to you with the gratefulness’. Qays rebuked him, ‘O blind of the heart! O blind of the sight! By Allah-azwj! If a war were to be cast between me and your group, I would strike off your neck’. Then he threw him out from his presence.
ثُمَّ إِنَّ قَيْساً وَ سَهْلَ بْنَ حُنَيْفٍ خَرَجَا حَتَّى قَدِمَا عَلَى عَلِيٍّ ع الْكُوفَةَ فَخَبَّرَهُ قَيْسٌ الْخَبَرَ وَ مَا كَانَ بِمِصْرَ فَصَدَّقَهُ وَ شَهِدَ مَعَ عَلِيٍّ ع بِصِفِّينَ هُوَ وَ سَهْلُ بْنُ حُنَيْفٍ وَ كَانَ قَيْسٌ طُوَالًا أَطْوَلَ النَّاسِ وَ أَمَدَّهُمْ قَامَةً وَ كَانَ سِنَاطاً أَصْلَعَ شُجَاعاً مُجَرَّباً مُنَاصِحاً لِعَلِيٍّ ع وَ لِوُلْدِهِ وَ لَمْ يَزَلْ عَلَى ذَلِكَ إِلَى أَنْ مَاتَ
Then Qays and Sahl Bin Huneyr both went out until they arrived to Ali-asws at Al-Kufa. Qays informed him-asws the news of what happened at Egypt. He (Sahl) ratified him, and he had attended with Ali-asws at Siffeen, he and Sahl Bin Huneyr. And Sahl was tall, tallest of the people and their most extensive in stature, and he was robust, short-haired, brave, experienced, advising to Ali-asws and to his-asws children, and he did not cease to be upon that until he died’.
أَقُولُ هَذِهِ الْأَخْبَارُ مُخْتَصَرٌ مِمَّا وَجَدْتُهُ فِي كِتَابِ الْغَارَاتِ وَ قَالَ فِيهِ وَ كَانَ قَيْسٌ عَامِلًا لِعَلِيٍّ ع عَلَى مِصْرَ فَجَعَلَ مُعَاوِيَةُ يَقُولُ لَا تَسُبُّوا قَيْساً فَإِنَّهُ مَعَنَا فَبَلَغَ ذَلِكَ عَلِيّاً فَعَزَلَهُ وَ أَتَى الْمَدِينَةَ فَجَعَلَ النَّاسُ يُغْرُونَهُ وَ يَقُولُونَ لَهُ نَصَحْتَ فَعَزَلَكَ
I (Majlisi) am saying, ‘And the reports are brief from what I found in Kitab Al-Gharaat, and he said in it, ‘And Qay was an office bearer for Ali-asws upon Egypt. Muawiya went on to say, ‘Do not revile Qays for he is with us’. That reached Ali-asws, so he-asws removed him, and he came to Al-Medina and the people went on to say, ‘You deceived him-asws’, and they were saying to him, ‘You advised (badly) so he-asws removed you’.
فَلَحِقَ بِعَلِيٍّ ع وَ بَايَعَهُ اثْنَا عَشَرَ أَلْفاً عَلَى الْمَوْتِ بَعْدَ مَا أُصِيبَ عَلِيٌّ ع وَ صَالَحَ الْحَسَنُ مُعَاوِيَةَ فَقَالَ لَهُمْ قَيْسٌ إِنْ شِئْتُمْ دَخَلْتُمْ فِيمَا دَخَلَ فِيهِ النَّاسُ فَبَايَعَهُ مَنْ مَعَهُ إِلَّا خثيمة [خَيْثَمَةَ] الضَّبِّيَ –
He joined with Ali-asws, and twelve thousand pledged upon the death, after what had afflicted Ali-asws, and Al-Hassan-asws reconciled with Muawiya. Qays said to them, ‘If you like, you can enter into what the people have entered into’. So, the ones with him pledged to him except for Khaysama Al-Zaby’’.[48]
وَ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ قَالَ- كَانَ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَلَى مُقَدِّمَتِهِ وَ مَعَهُ خَمْسَةُ آلَافٍ قَدْ حَلَقُوا رُءُوسَهُمْ.
And from Hisham Bin Urwa, from his father who said,
‘And Qays Bin Sa’ad Bin Ubada was with Ali-asws Bin Abu Talib-asws (as a commander) upon his-asws vanguard, and with him were five thousand who had shaved their heads’’.[49]
720- ثُمَّ قَالَ إِبْرَاهِيمُ وَ كَانَ عَهْدُ عَلِيٍّ ع إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ هَذَا مَا عَهِدَ عَبْدُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ حِينَ وَلَّاهُ مِصْرَ أَمَرَهُ بِتَقْوَى اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ خَوْفِ اللَّهِ تَعَالَى فِي الْمَغِيبِ وَ الْمَشْهَدِ
Then Ibrahim said, ‘And there was a pact of Ali-asws to Muhammad Bin Abu Bakr: ‘This is what a servant of Allah-azwj, Ali-asws Amir Al-Momineen is making a pact to Muhammad Bin Abu Bakr when he-asws makes him to rule Egypt. He-asws instructed him that he should fear Allah-azwj in the private and the open, and fear Allah-azwj the Exalted regarding the ones present and absent.
وَ أَمَرَهُ بِاللِّينِ عَلَى الْمُسْلِمِ وَ الْغِلْظَةِ عَلَى الْفَاجِرِ وَ بِالْعَدْلِ عَلَى أَهْلِ الذِّمَّةِ وَ بِالْإِنْصَافِ لِلْمَظْلُومِ وَ بِالشِّدَّةِ عَلَى الظَّالِمِ وَ بِالْعَفْوِ عَنِ النَّاسِ وَ بِالْإِحْسَانِ مَا اسْتَطَاعَ وَ اللَّهُ يَجْزِي الْمُحْسِنِينَ وَ يُعَذِّبُ الْمُجْرِمِينَ
And he-asws instructs him with the leniency upon the Muslim and the harshness upon the transgressors, and to be with the justice upon the people under the responsibility, and with the fairness to the oppressed, and with the severity upon the oppressor, and with the pardoning the people, and with the favours whatever he has the capacity for, and Allah-azwj will Recompense the good doers and Punish the criminals.
وَ أَمَرَهُ أَنْ يَدْعُوَ مَنْ قِبَلَهُ إِلَى الطَّاعَةِ وَ الْجَمَاعَةِ فَإِنَّ لَهُمْ فِي ذَلِكَ فِي الْعَافِيَةِ وَ عِظَمِ الْمَثُوبَةِ مَا لَا يُقْدَرُ قَدَرُهُ وَ لَا يُعْرَفُ كُنْهُهُ
And he-asws instructs him that he invites the ones around him to the obedience and the unity, for there would be well being for them in that and a mighty Reward what is not able to value it, nor can its true nature be known.
وَ أَمَرَهُ أَنْ يَجْبِيَ خَرَاجَ الْأَرْضِ عَلَى مَا كَانَتْ تُجْبَى عَلَيْهِ مِنْ قَبْلُ لَا يُنْتَقَصُ وَ لَا يُبْتَدَعُ ثُمَّ يَقْسِمَهُ بَيْنَ أَهْلِهِ كَمَا كَانُوا يَقْسِمُونَهُ عَلَيْهِ مِنْ قَبْلُ وَ إِنْ لَمْ تَكُنْ لَهُمْ حَاجَةٌ
And he-asws instructs him to collect the land taxes upon what they had been from before, neither reducing nor initiate (new one). Then he should distribute it between its people just as it had been distributed upon from before, and even if there does not happen to be any need for them.
وَ أَمَرَهُ أَنْ يُلِينَ لَهُمْ جَنَاحَهُ وَ أَنْ يُوَاسِيَ بَيْنَهُمْ فِي مَجْلِسِهِ وَ وَجْهِهِ لِيَكُونَ الْقَرِيبُ وَ الْبَعِيدُ عِنْدَهُ فِي الْحَقِّ سَوَاءً
And he-asws instructs him to soften his wings to them (be humble), and he should be comforting between them in his gatherings, and his attention regarding the right to be the same towards the near one and the far one.
وَ أَمَرَهُ أَنْ يَحْكُمَ بَيْنَ النَّاسِ بِالْحَقِّ وَ أَنْ يَقُومَ بِالْقِسْطِ وَ أَنْ لَا يَتَّبِعَ الْهَوَى وَ أَنْ لَا يَخَافَ فِي اللَّهِ لَوْمَةَ لَائِمٍ فَإِنَّ اللَّهَ مَعَ مَنِ اتَّقَاهُ وَ آثَرَ طَاعَتَهُ
And he-asws instructs him that he should judge between the people with the truth, and that he should stand with the equity, and he should not follow personal opinions, and he should not fear any blame of a blamer regarding Allah-azwj, for Allah-azwj is with the one who fears Him, and gives preference to obeying him.
وَ أَمَرَهُ عَلَى مَنْ سِوَاهُ وَ كَتَبَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ص بِغُرَّةِ شَهْرِ رَمَضَانَ سَنَةَ سِتٍّ وَ ثَلَاثِينَ-
And he-asws makes him a commander upon the ones besides him. And it is written by Ubeydullah Bin Abu Rafie, slave of Rasool-Allah-saww, in the beginning of the month of Ramazan of the year thirty-six’’.[50]
أَقُولُ رَوَى الْحَسَنُ بْنُ عَلِيِّ بْنِ شُعْبَةَ فِي تُحَفِ الْعُقُولِ هَذَا الْعَهْدَ نَحْواً مِمَّا ذُكِرَ ثُمَّ قَالَ إِبْرَاهِيمُ ثُمَّ قَامَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ أَمَّا بَعْدُ فَالْحَمْدُ لِلَّهِ الَّذِي هَدَانَا وَ إِيَّاكُمْ لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ وَ بَصَّرَنَا وَ إِيَّاكُمْ كَثِيراً مِمَّا عَمِيَ عَنْهُ الْجَاهِلُونَ
I (Majlisi) am saying, ‘It is reported by Al Hassan Bin Ali Bin Shuba in (the book) ‘Tuhaf Al Uqool’ –
‘This is the pact approximate from what has been mentioned. Then Ibrahim said, ‘Muhammad Bin Abu Bakr stood up to address. He praised Allah-azwj and extolled upon Him-azwj, and said, ‘As for after, the Praise is for Allah-azwj Who Guided us and you all to what there is differing in it from the truth, and He-azwj Made us and you all to be insightful in most of what the ignorant ones are blind from.
أَلَا وَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ وَلَّانِي أُمُورَكُمْ وَ عَهِدَ إِلَيَّ بِمَا سَمِعْتُمْ وَ أَوْصَانِي بِكَثِيرٍ مِنْهُ مُشَافَهَةً وَ لَنْ آلُوكُمْ جُهْداً مَا اسْتَطَعْتُ وَ ما تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ أُنِيبُ
Indeed, and Amir Al-Momineen-asws has place me in charge of your affairs and made a pact to me with what you have heard, and has advised me with a lot of healing from it, and he-asws will never lead you to toil: I only want the reforming of whatever I can, and my success is only with Allah. Upon Him do I rely and to Him do I turn [11:88].
فَإِنْ يَكُنْ مَا تَرَوْنَ مِنْ آثَارِي وَ أَعْمَالِي طَاعَةً لِلَّهِ وَ تَقْوًى فَاحْمَدُوا اللَّهَ عَلَى مَا كَانَ مِنْ ذَلِكَ فَإِنَّهُ هُوَ الْهَادِي إِلَيْهِ وَ إِنْ رَأَيْتُمْ مِنْ ذَلِكَ عَمَلًا بِغَيْرِ الْحَقِّ فَارْفَعُوهُ إِلَيَّ وَ عَاتِبُونِي عَلَيْهِ فَإِنِّي بِذَلِكَ أَسْعَدُ وَ أَنْتُمْ بِذَلِكَ مَأْجُورُونَ وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِصَالِحِ الْعَمَلِ
So, if it happens what you see obedience of Allah-azwj and piety from my effects and my works, then praise Allah-azwj upon whatever happens from that, for He-azwj is the Guide to it, and if you were to see from that workings without the truth, then make me understand and fault me upon it, so I can be blocked with that and you would be Recompensed for that. May Allah-azwj Harmonise us and you all to the righteous deeds’.
قَالَ وَ كَتَبَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هُوَ إِذْ ذَاكَ بِمِصْرَ عَامِلُهَا يَسْأَلُهُ جَوَامِعَ مِنَ الْحَلَالِ وَ الْحَرَامِ وَ السُّنَنِ وَ الْمَوَاعِظِ فَكَتَبَ إِلَيْهِ لِعَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ مِنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ سَلَامٌ عَلَيْكَ فَإِنِّي أَحْمَدُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ
He (the narrator) said, ‘And Muhammad Bin Abu Bakr wrote to Ali-asws Bin Abu Talib-asws when he was at Egypt, its office bearer, asking him-asws a summary of the Permissible(s) and the Prohibitions, and the Sunnahs and the preaching. He wrote to him-asws, ‘To a servant of Allah-azwj Amir Al-Momineen, from Muhammad Bin Abu Bakr. Greetings be unto you. I hereby praise Allah-azwj Who, there is no god except He-azwj.
أَمَّا بَعْدُ فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَرَانَا اللَّهُ وَ جَمَاعَةَ الْمُسْلِمِينَ فِيهِ أَفْضَلَ سُرُورِنَا وَ أَمَلَنَا فِيهِ أَنْ يَكْتُبَ لَنَا كِتَاباً فِيهِ فَرَائِضُ وَ أَشْيَاءُ مِمَّا يُبْتَلَى بِهِ مِثْلِي مِنَ الْقَضَاءِ بَيْنَ النَّاسِ فَعَلَ فَإِنَّ اللَّهَ يُعْظِمُ لِأَمِيرِ الْمُؤْمِنِينَ الْأَجْرَ وَ يُحْسِنُ لَهُ الذُّخْرَ
As for after, if Amir Al-Momineen-asws view as appropriate, then he-asws should show us (Judgments of) Allah-azwj, and the community of Muslims would be most happy in it, and he-asws make us work in it, if he-asws could write a letter to us wherein are Obligations and things from what the like of me would be tried by it, from the judgments between the people, he-asws should do so, for Allah-azwj would Magnify the Recompense for Amir Al-Momineen and Make the treasure (of the Hereafter) to be good for him-asws’.
فَكَتَبَ إِلَيْهِ عَلِيٌّ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَ أَهْلِ مِصْرَ سَلَامٌ عَلَيْكُمْ فَإِنِّي أَحْمَدُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَمَّا بَعْدُ فَقَدْ وَصَلَ إِلَيَّ كِتَابُكَ فَقَرَأْتُهُ وَ فَهِمْتُ مَا سَأَلْتَنِي عَنْهُ
Ali-asws wrote to him: ‘In the Name of Allah-azwj the Beneficent, the Merciful. From a servant of Allah-azwj Amir Al-Momineen Ali-asws Bin Abu Talib-asws, to Muhammad Bin Abu Bakr and the people of Egypt. Greetings be unto you all! I-asws hereby praise Allah-azwj Who, there is no god except He-azwj. As for after, your letter has arrived to me-asws, and I-asws have read it and understood what you are asking me-asws about.
فَأَعْجَبَنِي اهْتِمَامُكَ بِمَا لَا بُدَّ مِنْهُ وَ مَا لَا يُصْلِحُ الْمُؤْمِنِينَ غَيْرُهُ وَ ظَنَنْتُ أَنَّ الَّذِي دَعَاكَ إِلَيْهِ نِيَّةٌ صَالِحَةٌ وَ رَأْيٌ غَيْرُ مَدْخُولٍ وَ لَا خَسِيسٍ وَ قَدْ بَعَثْتُ إِلَيْكَ أَبْوَابَ الْأَقْضِيَةِ جَامِعاً لَكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ وَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ
It has fascinated me-asws, your attention with what there is no escape from it and what is not correct for the Momineen apart from it, and I-asws think that, that which has called you to it is sincere intention, and an opinion not mixed up nor despicable. And I-asws am sending to you subjects of the judgments, being a summary for you, and there is not strength except with Allah-azwj, and Allah-azwj Suffices us and is the best Protector’.
وَ كَتَبَ إِلَيْهِ بِمَا سَأَلَهُ عَنْهُ مِنَ الْقَضَاءِ وَ ذِكْرِ الْمَوْتِ وَ الْحِسَابِ وَ صِفَةِ الْجَنَّةِ وَ النَّارِ وَ كَتَبَ فِي الْإِمَامَةِ وَ كَتَبَ فِي الْوُضُوءِ وَ كَتَبَ إِلَيْهِ فِي مَوَاقِيتِ الصَّلَاةِ وَ كَتَبَ إِلَيْهِ فِي الرُّكُوعِ وَ السُّجُودِ وَ كَتَبَ إِلَيْهِ فِي الْأَدَبِ
And he-asws wrote to him with whatever he had asked about of the judgments, and mentioned the death, and the Reckoning, and description of the Paradise and the Fire, and he-asws wrote regarding the Imamate, and wrote regarding the Wudu’u, and wrote to him regarding the timings of the Salat, and wrote to him regarding the Ruku’u and the Sajdahs, and wrote to him regarding the etiquettes.
وَ كَتَبَ إِلَيْهِ فِي الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ كَتَبَ إِلَيْهِ فِي الِاعْتِكَافِ وَ كَتَبَ إِلَيْهِ فِي الزَّنَادِقَةِ وَ كَتَبَ إِلَيْهِ فِي نَصْرَانِيٍّ فَجَرَ بِمُسْلِمَةٍ وَ كَتَبَ إِلَيْهِ فِي أَشْيَاءَ كَثِيرَةٍ لَمْ نَحْفَظْ مِنْهَا غَيْرَ هَذِهِ الْخِصَالِ وَ حَدَّثَنَا بِبَعْضِ مَا كَتَبَ إِلَيْهِ.
And he-asws wrote to him regarding enjoining the good and forbidding from the evil, and wrote to him regarding the isolating in the Masjid (Itikaaf), and wrote to him regarding the atheists, and wrote to him regarding the Christians who commits adultery with a Muslim woman, and wrote to him regarding many things we have not preserve apart from these characteristics, and we are narrating part of what he-asws had written to him’’.[51]
قَالَ إِبْرَاهِيمُ وَ حَدَّثَنِي يَحْيَى بْنُ صَالِحٍ عَنْ مَالِكِ بْنِ خَالِدٍ الْأَسَدِيِّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ عَنْ عَبَايَةَ قَالَ: كَتَبَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ إِلَى أَهْلِ مِصْرَ لَمَّا بَعَثَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ إِلَيْهِمْ كِتَاباً يُخَاطِبُهُمْ بِهِ وَ يُخَاطِبُ مُحَمَّداً أَيْضاً فِيهِ أَمَّا بَعْدُ فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ فِي سِرِّ أَمْرِكُمْ وَ عَلَانِيَتِهِ وَ عَلَى أَيِّ حَالٍ كُنْتُمْ عَلَيْهَا وَ لِيَعْلَمَ الْمَرْءُ مِنْكُمْ أَنَّ الدُّنْيَا دَارُ بَلَاءٍ وَ فَنَاءٍ وَ الْآخِرَةُ دَارُ جَزَاءٍ وَ بَقَاءٍ
Ibrahim said, ‘And it is narrated to me by Yahya Bin Salih, from Malik Bin Khalid al Asady, from Al Hassan Bin Ibrahim, from Abdullah Bin Al Hassan Bin Al Hassan, from Abayah who said,
‘He-asws wrote a letter to the people of Egypt when he-asws sent Muhammad Bin Abu Bakr to them, addressing them with it and addressing Muhammad as well in it: ‘As for after, I-asws hereby advise you to be with fear of Allah-azwj in the private of your affairs and its open ones, and upon whichever of the states you might be upon, and for the person from you to know that the world is a house of afflictions and is perishing, while the Hereafter is a house of the Recompense and ever-lasting.
فَمَنِ اسْتَطَاعَ أَنْ يُؤْثِرَ مَا يَبْقَى عَلَى مَا يَفْنَى فَلْيَفْعَلْ فَإِنَّ الْآخِرَةَ تَبْقَى وَ الدُّنْيَا تَفْنَى رَزَقَنَا اللَّهُ وَ إِيَّاكُمْ تَبَصُّراً بَصَراً لِمَا بَصَّرَنَا وَ فَهْماً لِمَا فَهَّمَنَا حَتَّى لَا نُقَصِّرَ فِيمَا أَمَرَنَا وَ لَا نَتَعَدَّى إِلَى مَا نَهَانَا
So, the one who can give preference to what is to remain over what is perishing, then let him do so, for the Hereafter will remain and the world will perish. May Allah-azwj Grace us and you the insight to be insightful to what we can see, and understand to what we understand until we are not deficient in what He-azwj has Commanded us nor to exceed to what He-azwj has Forbidden us.
وَ اعْلَمْ يَا مُحَمَّدُ أَنَّكَ وَ إِنْ كُنْتَ مُحْتَاجاً إِلَى نَصِيبِكَ مِنَ الدُّنْيَا إِلَّا أَنَّكَ إِلَى نَصِيبِكَ مِنَ الْآخِرَةِ أَحْوَجُ فَإِنْ عَرَضَ لَكَ أَمْرَانِ أَحَدُهُمَا لِلْآخِرَةِ وَ الْآخَرُ لِلدُّنْيَا فَابْدَأْ بِأَمْرِ الْآخِرَةِ وَ لْتَعْظُمْ رَغْبَتُكَ فِي الْخَيْرِ وَ لْتَحْسُنْ فِيهِ نِيَّتُكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعْطِي الْعَبْدَ عَلَى قَدْرِ نِيَّتِهِ وَ إِذَا أَحَبَّ الْخَيْرَ وَ أَهْلَهُ وَ لَمْ يَعْمَلْهُ كَانَ إِنْ شَاءَ اللَّهُ كَمَنْ عَمِلَهُ
And know, O Muhammad that you, although you are needy to your share from the world, you are more needy to your share from the Hereafter. So, if two matters are presented to you, one of them for the Hereafter and the other for the world, then begin with the matter of the Hereafter in order to magnify your desired regarding the good, and to improve your intention regarding it. Allah-azwj Mighty and Majestic would Give the servant in accordance to his intention, so if he were to love the good and its people and does not do (the deed), if Allah-azwj so Desires, would be like the one who had done it.
فَإِنَّ رَسُولَ اللَّهِ ص قَالَ حِينَ رَجَعَ مِنْ تَبُوكَ إِنَّ بِالْمَدِينَةِ لَأَقْوَاماً مَا سِرْتُمْ مِنْ مَسِيرٍ وَ لَا هَبَطْتُمْ مِنْ وَادٍ إِلَّا كَانُوا مَعَكُمْ مَا حَبَسَهُمْ إِلَّا الْمَرَضُ يَقُولُ كَانَتْ لَهُمْ نِيَّةٌ
Rasool-Allah-saww said when he-saww returned from Tabuk: ‘There are such people at Al-Medina who, you neither travelled any road nor descended in any valley except they were with you. Nothing withheld them except the illness’. He-saww said: ‘There was intention for them’.
ثُمَّ اعْلَمْ يَا مُحَمَّدُ إِنِّي وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي أَهْلَ مِصْرَ وَ إِذْ وَلَّيْتُكَ مَا وَلَّيْتُكَ مِنْ أَمْرِ النَّاسِ فَإِنَّكَ مَحْقُوقٌ أَنْ تَخَافَ فِيهِ عَلَى نَفْسِكَ وَ تَحْذَرَ فِيهِ عَلَى دِينِكَ وَ لَوْ كَانَ سَاعَةٌ مِنْ نَهَارٍ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُسْخِطَ رَبَّكَ لِرِضَا أَحَدٍ مِنْ خَلْقِهِ فَافْعَلْ
Then know, O Muhammad! I-asws placed you in charge of mighty armies of the people of Egypt, and when I-asws placed you in charge, I-asws did not do so from the instructions of the people. You are rightful that you be fear in it upon yourself, and be careful in it upon your religion, and if there was any time of the day you are able not to incur the Wrath of your Lord-azwj for the pleasure of anyone from His-azwj creatures, then do so.
فَإِنَّ فِي اللَّهِ خَلَفاً مِنْ غَيْرِهِ وَ لَيْسَ فِي شَيْءٍ غَيْرِهِ خَلَفٌ مِنْهُ فَاشْتَدَّ عَلَى الظَّالِمِ وَ لِنْ لِأَهْلِ الْخَيْرِ وَ قَرِّبْهُمْ إِلَيْكَ وَ اجْعَلْهُمْ بِطَانَتَكَ وَ إِخْوَانَكَ وَ السَّلَامُ.
Surely in Allah-azwj there is a replacement from others and there isn’t regarding anything other than Him-azwj any replacement from it. So, be severe upon the oppressor and be soft to the people of goodness and draw them closer to you and make them to be in your obedience and as your brothers. And the greetings’’.[52]
وَ بِهَذَا الْإِسْنَادِ قَالَ كَتَبَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ إِلَى مُحَمَّدٍ وَ أَهْلِ مِصْرَ أَمَّا بَعْدُ فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ وَ الْعَمَلِ بِمَا أَنْتُمْ عَنْهُ مَسْئُولُونَ فَأَنْتُمْ بِهِ رَهْنٌ وَ أَنْتُمْ إِلَيْهِ صَائِرُونَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ كُلُّ نَفْسٍ بِما كَسَبَتْ رَهِينَةٌ وَ قَالَ وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ إِلَى اللَّهِ الْمَصِيرُ وَ قَالَ فَوَ رَبِّكَ لَنَسْئَلَنَّهُمْ أَجْمَعِينَ عَمَّا كانُوا يَعْمَلُونَ
And by this chain, said,
‘Ali-asws wrote to Muhammad (Bin Abu Bakr) and people of Egypt: ‘As for after, I-asws hereby advise you with fearing Allah-azwj and working with what you will be questioned about (on the Day of Qiyamah), for you are pledged with it and are destined to it. Allah-azwj Mighty and Majestic is saying: Every soul would be held for what it earns [74:38], and Said: and Allah Cautions you all Himself; and to Allah is the eventual return [3:28], and Said: So, by your Lord! We will be Questioning them altogether [15:92] About what they were doing [15:93].
فَاعْلَمُوا عِبَادَ اللَّهِ أَنَّ اللَّهَ سَائِلُكُمْ عَنِ الصَّغِيرِ مِنْ أَعْمَالِكُمْ وَ الْكَبِيرِ فَإِنْ يُعَذِّبْ فَنَحْنُ الظَّالِمُونَ وَ إِنْ يَغْفِرْ وَ يَرْحَمْ فَهُوَ أَرْحَمُ الرَّاحِمِينَ
So, know, servants of Allah-azwj! Allah-azwj will be Questioning you about the small from your deeds and the big. If He-azwj Punishes, then we are the unjust, and if He-azwj Forgives and is Merciful, so He-azwj is the most Merciful of the merciful ones.
وَ اعْلَمُوا أَنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى الرَّحْمَةِ وَ الْمَغْفِرَةِ حِينَ مَا يَعْمَلُ بِطَاعَةِ اللَّهِ وَ مُنَاصَحَتِهِ فِي التَّوْبَةِ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ عَزَّ وَ جَلَّ فَإِنَّهَا تَجْمَعُ مِنَ الْخَيْرِ مَا لَا يَجْمَعُ غَيْرُهَا وَ يُدْرَكُ بِهَا مِنَ الْخَيْرِ مَا لَا يُدْرَكُ بِغَيْرِهَا خَيْرُ الدُّنْيَا وَ خَيْرُ الْآخِرَةِ
And know that the closest of what the servant can happen to be to the Mercy and the Forgiveness is when he works in obedience to Allah-azwj and is sincere in the repentance. Upon you all is to be with fear of Allah-azwj and Majestic for it is a collection of good what nothing else can collect, and you can achieve the good by it what cannot be achieved by something else, neither good of the world nor good of the Hereafter.
يَقُولُ اللَّهُ سُبْحَانَهُ وَ قِيلَ لِلَّذِينَ اتَّقَوْا ما ذا أَنْزَلَ رَبُّكُمْ قالُوا خَيْراً لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ لَدارُ الْآخِرَةِ خَيْرٌ وَ لَنِعْمَ دارُ الْمُتَّقِينَ
Allah-azwj the Glorious Says: And it is said to those who are pious: ‘What is that which your Lord Revealed?’ They say, ‘Good. For those who are good in this world is good, and the House of the Hereafter is better, and excellent is the House of the pious’ [16:30].
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ يَعْمَلُ لِثَلَاثٍ إِمَّا لِخَيْرِ الدُّنْيَا فَإِنَّ اللَّهَ يُثِيبُهُ بِعَمَلِهِ فِي الدُّنْيَا قَالَ اللَّهُ وَ آتَيْناهُ أَجْرَهُ فِي الدُّنْيا وَ إِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ فَمَنْ عَمِلَ لِلَّهِ تَعَالَى أَعْطَاهُ أَجْرَهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ كَفَاهُ الْمُهِمَّ فِيهِمَا
And know, servants of Allah-azwj! The Momin works for three, either (it is) for the good of the world, so Allah-azwj Rewards him for his deed in the world. Allah-azwj Said: and We Gave him his Recompense in the world, and he, in the Hereafter, would be from the righteous ones [29:27]. So, the one works for Allah-azwj the Exalted, his Recompense is in the world and the Hereafter, and Suffices him for the important matters in these two.
وَ قَدْ قَالَ تَعَالَى يا عِبادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ أَرْضُ اللَّهِ واسِعَةٌ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ فَمَا أَعْطَاهُمُ اللَّهُ فِي الدُّنْيَا لَمْ يُحَاسِبْهُمْ بِهِ فِي الْآخِرَةِ
And Allah-azwj the Exalted Said: Say: ‘O my servants who believe! Fear your Lord! For those who do good deeds in this world, is good, and the earth of Allah is vast. But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10]. So whatever Allah-azwj Gives them in the world, He-azwj would not reckon them for it in the Hereafter.
قَالَ اللَّهُ تَعَالَى لِلَّذِينَ أَحْسَنُوا الْحُسْنى وَ زِيادَةٌ فَالْحُسْنَى الْجَنَّةُ وَ الزِّيَادَةُ الدُّنْيَا وَ إِمَّا لِخَيْرِ الْآخِرَةِ فَإِنَّ اللَّهَ يُكَفِّرُ عَنْهُ بِكُلِّ حَسَنَةٍ سَيِّئَةً يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ حَتَّى إِذَا كَانَ يَوْمَ الْقِيَامَةِ حُسِبَتْ لَهُمْ حَسَنَاتُهُمْ وَ أُعْطُوا بِكُلِّ وَاحِدَةٍ عَشْرَ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ فَهُوَ الَّذِي يَقُولُ جَزاءً مِنْ رَبِّكَ عَطاءً حِساباً
Allah-azwj the Exalted Said: For those who do good is the good and more; [10:26]. The good is the Paradise and the increase is the world. And as for the good of the hereafter, Allah-azwj Expiates an evil deed away from him for every good deed. He-azwj Says: Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114], until when it would be the Day of Qiyamah, their good deeds would be Reckoned for them and they would be given for each one, ten the like of it, up to a multiple of seven hundred. It is which He-azwj Says: A Recompense from your Lord, a Calculated gift [78:36].
وَ يَقُولُ عَزَّ وَ جَلَ فَأُولئِكَ لَهُمْ جَزاءُ الضِّعْفِ بِما عَمِلُوا وَ هُمْ فِي الْغُرُفاتِ آمِنُونَ فَارْغَبُوا فِيهِ وَ اعْمَلُوا بِهِ وَ تَحَاضُّوا عَلَيْهِ وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنِينَ الْمُتَّقِينَ قَدْ ذَهَبُوا بِعَاجِلِ الْخَيْرِ وَ آجِلِهِ شَرِكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ لَمْ يُشَارِكْهُمْ أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ
And the Mighty and Majestic is Saying: for them would be the double Recompense due to what they had done, and they would be secure in the chambers [34:37]. Be desirous regarding it, and work for it, and urge (others) upon it; and know, servants of Allah-azwj, that the Momineen, the pious are going away with the current good and its future. They are participating the people of the world in their world while the people of the world are not participating with them in their Hereafter.
يَقُولُ اللَّهُ عَزَّ وَ جَلَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ
Allah-azwj Mighty and Majestic is Saying: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Judgment. Like that We Detail the Signs for a people who know’ [7:32].
سَكَنُوا الدُّنْيَا بِأَفْضَلِ مَا سُكِنَتْ وَ أَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ فَأَكَلُوا مِنْ أَفْضَلِ مَا يَأْكُلُونَ وَ شَرِبُوا مِنْ أَفْضَلِ مَا يَشْرَبُونَ وَ لَبِسُوا مِنْ أَفْضَلِ مَا يَلْبَسُونَ وَ سَكَنُوا بِأَفْضَلِ مَا يَسْكُنُونَ وَ تَزَوَّجُوا بِأَفْضَلِ مَا يَتَزَوَّجُونَ وَ رَكِبُوا مِنْ أَفْضَلِ مَا يَرْكَبُونَ
Dwell in the word with the most superior of what is being dwelt it and consume it with the most superior of what is being consumed. Participate with the people of the world in their world and eat from the best of what they are eating, and drink from the best of what they are drinking, and wear from the best of what they are wearing, and dwell in the best of what they are dwelling it, and marry with the best of what they are marrying, and ride from the best of what they are riding.
أَصَابُوا لَذَّةَ الدُّنْيَا مَعَ أَهْلِ الدُّنْيَا وَ تَيَقَّنُوا أَنَّهُمْ غَداً مِنْ جِيرَانِ اللَّهِ عَزَّ وَ جَلَّ وَ يَتَمَنَّوْنَ عَلَيْهِ مَا يُرَدُّ لَهُمْ دَعْوَةٌ وَ لَا يُنْقَصُ لَهُمْ لَذَّةٌ أَمَا فِي هَذَا مَا يَشْتَاقُ إِلَيْهِ مَنْ كَانَ لَهُ عَقْلٌ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Attain the pleasures of the world along with the people of the world and be certain they (Momineen) tomorrow would be in the vicinity of Allah-azwj Mighty and Majestic and would be anticipating to Him-azwj. Neither a supplication would be returned to them nor would any of their pleasures be reduced. As for in this (world), no one having intellect for him would desire for it. And there is neither any might nor strength except with Allah-azwj.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّكُمْ إِنِ اتَّقَيْتُمْ رَبَّكُمُ وَ حَفِظْتُمْ نَبِيَّكُمْ فِي أَهْلِ بَيْتِهِ فَقَدْ عَبَدْتُمُوهُ بِأَفْضَلِ مَا عُبِدَ وَ ذَكَرْتُمُوهُ بِأَفْضَلِ مَا ذُكِرَ وَ شَكَرْتُمُوهُ بِأَفْضَلِ مَا شُكِرَ وَ أَخَذْتُمْ بِأَفْضَلِ الصَّبْرِ وَ جَاهَدْتُمْ بِأَفْضَلِ الْجِهَادِ وَ إِنْ كَانَ غَيْرُكُمْ أَطْوَلَ صَلَاةً مِنْكُمْ وَ أَكْثَرَ صِيَاماً إِذَا كُنْتُمْ أَتْقَى لِلَّهِ وَ أَنْصَحَ لِأَوْلِيَاءِ اللَّهِ مِنْ آلِ مُحَمَّدٍ ص
And know, servants of Allah-azwj! You, if you were to fear your Lord-azwj and preserve for your Prophet-saww regarding the People-asws of his-saww Household, you would have worshipped Him-azwj with the best of what He-azwj is worshipped, and would have remembered Him-azwj with the best of remembrances, and would have thanked Him-azwj with the best of what He-azwj can be thanked, and would have taken with the best patience, and fought with the best Jihad, and even if others are of longer Salats and of more Fasting, provided you were fearing for the Sake of Allah-azwj and advising to the friends of Allah-azwj from the Progeny-asws of Muhammad-saww.
وَ أَخْشَعَ وَ احْذَرُوا عِبَادَ اللَّهِ الْمَوْتَ وَ نُزُولَهُ وَ خُذُوا لَهُ عُدَّتَهُ فَإِنَّهُ يَدْخُلُ بِأَمْرٍ عَظِيمٍ خَيْرٌ لَا يَكُونُ مَعَهُ شَرٌّ أَبَداً أَوْ شَرٌّ لَا يَكُونُ مَعَهُ خَيْرٌ أَبَداً فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا وَ لَيْسَ أَحَدٌ مِنَ النَّاسِ يُفَارِقُ رُوحُهُ جَسَدَهُ حَتَّى يَعْلَمَ إِلَى أَيِّ الْمَنْزِلَتَيْنِ يَصِيرُ إِلَى الْجَنَّةِ أَمْ إِلَى النَّارِ أَ عَدُوٌّ هُوَ لِلَّهِ أَمْ وَلِيٌّ لَهُ
Servants of Allah-azwj! Fear and be cautious of the death and its descent and take to preparing for it for it enters with a mighty good matter not having any evil for it forever, or evil not having any good with it forever. So, the one who is closest to the Paradise is from its workers, and there isn’t anyone from the people whose souls separates from his body until he knows to which of the two statuses he is destined, to the Paradise or to the Fire, or whether he is an enemy to Allah-azwj of a friend to Him-azwj?
فَإِنْ كَانَ وَلِيّاً فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ وَ شُرِّعَ لَهُ طَرِيقُهَا وَ نَظَرَ إِلَى مَا أَعَدَّ اللَّهُ عَزَّ وَ جَلَّ لِأَوْلِيَائِهِ فِيهَا وَ فَرَغَ مِنْ كُلِّ شُغُلٍ وَ وُضِعَ عَنْهُ كُلُّ ثَقَلٍ
If he was a friend, the doors of the Paradise are opened for him and its path is commenced for him, and he looks at what Allah-azwj Mighty and Majestic has Prepared for His-azwj friends in it, and he is free from every occupation and every weight is placed down from him.
وَ إِنْ كَانَ عَدُوّاً لِلَّهِ فُتِحَتْ لَهُ أَبْوَابُ النَّارِ وَ سُهِّلَ لَهُ طَرِيقُهَا وَ نَظَرَ إِلَى مَا أَعَدَّ اللَّهُ فِيهَا لِأَهْلِهَا وَ اسْتَقْبَلَ كُلَّ مَكْرُوهٍ وَ فَارَقَ كُلَّ سُرُورٍ
And if he was an enemy of Allah-azwj, the doors of the Fire are opened for him, and its path is eased for him, and he looks at what Allah-azwj has Prepared in it for its inhabitants, and faces every abhorrence, and separates from every happiness.
قَالَ تَعَالَى الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ فَأَلْقَوُا السَّلَمَ ما كُنَّا نَعْمَلُ مِنْ سُوءٍ بَلى إِنَّ اللَّهَ عَلِيمٌ بِما كُنْتُمْ تَعْمَلُونَ فَادْخُلُوا أَبْوابَ جَهَنَّمَ خالِدِينَ فِيها فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ
Allah-azwj the Exalted Says: Those whom the Angels caused to die while they were unjust to themselves, so they will cast the submission, ‘We did not do any evil’. (The Angels would say): ‘Yes! Surely, Allah Knows what you were doing [16:28] Therefore, enter the gates of Hell, to abiding eternally therein, and evil is the abode of the arrogant ones’ [16:29].
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمَوْتَ لَيْسَ مِنْهُ فَوْتٌ فَاحْذَرُوهُ قَبْلَ وُقُوعِهِ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّكُمْ طُرَدَاءُ الْمَوْتِ إِنْ أَقَمْتُمْ أَخَذَكُمْ وَ إِنْ هَرَبْتُمْ أَدْرَكَكُمْ وَ هُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ مَعْقُودٌ بِنَوَاصِيكُمْ وَ الدُّنْيَا تُطْوَى مِنْ خَلْفِكُمْ
And know, servants of Allah-azwj, that the death, there is no escape from it, therefore be cautious of it before it’s befalling, and prepare for it its preparation, for you are the expelled ones of the death. If you were to say, it would seize you and if you were to flee, it would catch up with you, and it is necessitated for you more than your own shadow, leading by your forelocks, and the world is being rolled up from behind you.
فَأَكْثِرُوا ذِكْرَ الْمَوْتِ عِنْدَ مَا تُنَازِعُكُمْ إِلَيْهِ أَنْفُسُكُمْ مِنَ الشَّهَوَاتِ فَإِنَّهُ كَفَى بِالْمَوْتِ وَاعِظاً وَ قَدْ قَالَ رَسُولُ اللَّهِ ص أَكْثِرُوا ذِكْرَ الْمَوْتِ فَإِنَّهُ هَادِمُ اللَّذَّاتِ
Frequent the remembrance of death during whatever your souls snatch you away to of the lustful desires, for it suffices with the death as a preaching, and Rasool-Allah-saww had said: ‘Frequently remember the death for it is a demolisher of the lustful desires’.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ مَا بَعْدَ الْمَوْتِ أَشَدُّ مِنَ الْمَوْتِ لِمَنْ لَا يَغْفِرُ اللَّهُ لَهُ وَ يَرْحَمُهُ وَ احْذَرُوا الْقَبْرَ وَ ضَمَّتَهُ وَ ضِيقَهُ وَ ظُلْمَتَهُ فَإِنَّهُ الَّذِي يَتَكَلَّمُ كُلَّ يَوْمٍ يَقُولُ أَنَا بَيْتُ التُّرَابِ وَ أَنَا بَيْتُ الْغُرْبَةِ وَ أَنَا بَيْتُ الدُّودِ
And know, servants of Allah-azwj, that what is after the death is severer than the death (itself) for the one whom Allah-azwj does not Forgive for him (his sins), and beware of the grave, and its compression, and its narrowness, and its darkness, for it is which speaks every day saying, ‘I am a house of soil, and I am a house of loneliness, and I am a house of the insects’.
وَ الْقَبْرُ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ أَوْ حُفْرَةٌ مِنْ حُفَرِ النَّارِ إِنَّ الْمُسْلِمَ إِذَا مَاتَ قَالَتْ لَهُ الْأَرْضُ مَرْحَباً وَ أَهْلًا قَدْ كُنْتَ مِمَّنْ أُحِبُّ أَنْ تَمْشِيَ عَلَى ظَهْرِي فَإِذَا وَلَيْتُكَ فَسَتَعْلَمُ كَيْفَ صُنْعِي بِكَ فَيَتَّسِعُ لَهُ مَدَّ بَصَرِهِ
And the grave is a garden from the gardens of the Paradise or a pit from the pits of the Fire. The Muslims, when he dies, the ground says to him, ‘Welcome and hello! You were from the ones I loved that he walks upon my back. So, when I oversee you, you will know how my dealing with you is’. It expands for him to the extent of his sight.
وَ إِذَا دُفِنَ الْكَافِرُ قَالَتْ لَهُ الْأَرْضُ لَا مَرْحَباً وَ لَا أَهْلًا قَدْ كُنْتَ مِمَّنْ أُبْغِضُ أَنْ تَمْشِيَ عَلَى ظَهْرِي فَإِذَا وَلَيْتُكَ فَسَتَعْلَمُ كَيْفَ صُنْعِي بِكَ فَتَنْضَمُّ عَلَيْهِ حَتَّى تَلْتَقِيَ أَضْلَاعُهُ وَ اعْلَمُوا أَنَّ الْمَعِيشَةَ الضَّنْكَ الَّتِي قَالَ اللَّهُ سُبْحَانَهُ فَإِنَّ لَهُ مَعِيشَةً ضَنْكاً هِيَ عَذَابُ الْقَبْرِ
And when the Kafir is buried, the ground says to him, ‘No welcome and no hello! You were from the ones I hated that he walks upon my back. So, when I oversee you, you will know how my dealing with you is’. It narrows upon him to the extent that his ribs meet. And know that the straitened like which Allah-azwj the Exalted Said: then surely for him would be a straitened life [20:124], it is punishment of the grave.
وَ أَنَّهُ يُسَلَّطُ عَلَى الْكَافِرِ فِي قَبْرِهِ حَيَّاتٌ تِسْعَةً وَ تِسْعِينَ تِنِّيناً عِظَامٌ تَنْهَشُ لَحْمَهُ حَتَّى يُبْعَثَ لَوْ أَنَّ تِنِّيناً مِنْهَا نَفَخَ فِي الْأَرْضِ مَا أَنْبَتَتِ الزَّرْعُ رَيْعَهَا أَبَداً
And upon the Kafir, in his grave, a serpent of ninety-nine venomous fangs of bones tearing his flesh until he is Resurrected. If one of these fangs were to be blown into the earth, the vegetation of its pastures would not grow, ever!
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ أَنْفُسَكُمْ وَ أَجْسَادَكُمُ الرَّقِيقَةَ النَّاعِمَةَ الَّتِي يَكْفِيهَا الْيَسِيرُ مِنَ الْعِقَابِ ضَعِيفَةٌ عَنْ هَذَا فَإِنِ اسْتَطَعْتُمْ أَنْ تَرْحَمُوا أَنْفُسَكُمْ وَ أَجْسَادَكُمْ عَمَّا لَا طَاقَةَ لَكُمْ بِهِ وَ لَا صَبْرَ عَلَيْهِ فَتَعْمَلُوا بِمَا أَحَبَّ اللَّهُ سُبْحَانَهُ وَ تَتْرُكُوا مَا كَرِهَ فَافْعَلُوا وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
And know, servants of Allah-azwj! Your souls and your bodies are delicate, soft, which would be sufficed by the easiest of the Punishments being too weak from this. If you are able, then be merciful upon your souls and your bodies of what there is no strength for you with it nor any patience upon it. Therefore, work with what Allah-azwj and Glorious loves and leave whatever He-azwj Dislikes, do so, and there is neither any might nor strength except with Allah-azwj.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ مَا بَعْدَ الْقَبْرِ أَشَدُّ مِنَ الْقَبْرِ يَوْمٌ يَشِيبُ فِيهِ الصَّغِيرُ وَ يَسْكَرُ فِيهِ الْكَبِيرُ وَ يَسْقُطُ فِيهِ الْجَنِينُ وَ تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَ احْذَرُوا يَوْماً عَبُوساً قَمْطَرِيراً … كانَ شَرُّهُ مُسْتَطِيراً
And know, servants of Allah-azwj, that what is after the death is severer than the grave (itself), a Day during which the young ones would be grey-haired, and the elders would be (like) intoxicated, and the foetus would be miscarried, every breast-feeding woman shall quit from what she breast-fed, [22:2], and be cautioned of a harsh, distressful Day [76:10] the evil of it would be widespread [76:7].
أَمَا إِنَّ شَرَّ ذَلِكَ الْيَوْمِ وَ فَزَعَهُ اسْتَطَارَ حَتَّى فَزِعَتْ مِنْهُ الْمَلَائِكَةُ الَّذِينَ لَيْسَتْ لَهُمْ ذُنُوبٌ وَ السَّبْعُ الشِّدَادُ وَ الْجِبَالُ الْأَوْتَادُ وَ الْأَرَضُونَ الْمِهَادُ وَ انْشَقَّتِ السَّماءُ فَهِيَ يَوْمَئِذٍ واهِيَةٌ وَ تَتَغَيَّرُ فَكانَتْ وَرْدَةً كَالدِّهانِ وَ تَكُونُ الْجِبَالُ سَرَاباً مَهِيلًا بَعْدَ مَا كَانَتْ صُمّاً صِلَاباً
As for the evil of that day and its panic would be so widespread, even the Angels would panic from it, the ones who haven’t got any sins for them, and (so will) the severe wild animals, and the high mountains and the cradled lands, And the sky would be cleft asunder, so on that Day it shall be shall be frail [69:16], and it would change So when the sky splits, then it would become rosy like the red hide [55:37], and the mountains would become a mirage like flowing sand after having been solid slabs.
يَقُولُ اللَّهُ سُبْحَانَهُ وَ نُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ إِلَّا مَنْ شاءَ اللَّهُ فَكَيْفَ مَنْ يَعْصِيهِ بِالسَّمْعِ وَ الْبَصَرِ وَ اللِّسَانِ وَ الْيَدِ وَ الرِّجْلِ وَ الْفَرْجِ وَ الْبَطْنِ إِنْ لَمْ يَغْفِرِ اللَّهُ وَ يَرْحَمْ
Allah-azwj the Glorious Says: And the Trumpet would be Blown into, and the ones in the skies and the ones in the earth will swoon (collapse), except for the ones Allah so Desires (not to swoon). [39:68]. So, how would it be for the one who disobeys Him-azwj with the hearing, and the sight, and the tongue, and the hand, and the leg, and the private part, and the belly, if Allah-azwj does not Forgive and Mercies.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ مَا بَعْدَ ذَلِكَ الْيَوْمِ أَشَدُّ وَ أَدْهَى عَلَى مَنْ لَمْ يَغْفِرِ اللَّهُ لَهُ مِنْ ذَلِكَ الْيَوْمِ نَارٌ قَعْرُهَا بَعِيدٌ وَ حَرُّهَا شَدِيدٌ وَ عَذَابُهَا جَدِيدٌ وَ مَقَامِعُهَا حَدِيدٌ وَ شَرَابُهَا صَدِيدٌ لَا يَفْتُرُ عَذَابُهَا وَ لَا يَمُوتُ سَاكِنُهَا دَارٌ لَيْسَتْ لِلَّهِ سُبْحَانَهُ فِيهَا رَحْمَةٌ وَ لَا يُسْمَعُ فِيهَا دَعْوَةٌ:
And know, servants of Allah-azwj, that what is after the Day is severer and more grievous upon the one whom Allah-azwj does not Forgive for him, than that day – a Fire the bottom of which is remote, and its heat is intense, and its punishment is renewed, and its whips are of iron, and its drink is pus. Neither is there a break in its punishment nor do its dwellers die. (It is) a house there isn’t any Mercy of Allah-azwj in it, nor is any supplication in it heard.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ مَعَ هَذَا رَحْمَةَ اللَّهِ الَّتِي وَسِعَتْ كُلَّ شَيْءٍ* لَا تَعْجِزُ عَنِ الْعِبَادِ جَنَّةٌ عَرْضُهَا كَعَرْضِ السَّمَاوَاتِ وَ الْأَرْضِ خَيْرٌ لَا يَكُونُ بَعْدَهُ شَرٌّ أَبَداً وَ شَهْوَةٌ لَا تَنْفَدُ أَبَداً وَ لَذَّةٌ لَا تَفْنَى أَبَداً وَ مَجْمَعٌ لَا يَتَفَرَّقُ أَبَداً قَوْمٌ قَدْ جَاوَرُوا الرَّحْمَنَ وَ قَامَ بَيْنَ أَيْدِيهِمُ الْغِلْمَانُ بِصِحافٍ مِنْ ذَهَبٍ فِيهَا الْفَاكِهَةُ وَ الرَّيْحَانُ
And know, servants of Allah-azwj that along with this is Mercy of Allah-azwj which encompasses all things. It will not be insufficient for the servants, a Paradise the expanse of which is like the expanse of the skies and the earth, a good with no evil happening after it, sever, and a desire not depleting ever, and a pleasure nor perishing ever, and a gathering not separating ever, being a people who are being neighbours of the Beneficent, and the servants would stand in front of them with golden bowls and mugs, [43:71], in these would be fruits and sweet basil.
فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ إِنِّي أُحِبُّ الْخَيْلَ فَهَلْ فِي الْجَنَّةِ خَيْلٌ قَالَ نَعَمْ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ فِيهَا خَيْلًا مِنْ يَاقُوتٍ أَحْمَرَ عَلَيْهَا يَرْكَبُونَ فَتَدُفُّ بِهِمْ خِلَالَ وَرَقِ الْجَنَّةِ
A man said, ‘O Rasool-Allah-saww! I love the horses, so are there horses in the Paradise?’ He-saww said: ‘Yes, by the One-azwj is Whose Hand is my-saww soul! There are horses of red ruby therein. They would be riding, and it would illuminate with them amid the leaves of the Garden’.
فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ إِنِّي يُعْجِبُنِي الصَّوْتُ الْحَسَنُ أَ فِي الْجَنَّةِ الصَّوْتُ الْحَسَنُ قَالَ نَعَمْ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ اللَّهَ لَيَأْمُرُ لِمَنْ أَحَبَّ ذَلِكَ مِنْهُمْ بِشَجَرٍ يُسْمِعُهُ صَوْتاً بِالتَّسْبِيحِ مَا سَمِعَتِ الْآذَانُ بِأَحْسَنَ مِنْهُ قَطُّ
A man said, ‘O Rasool-Allah-saww! The beautiful voices tend to fascinate me, would there be beautiful voices in the Paradise?’ He-saww said: ‘Yes, by the One-azwj in Whose hand is my-saww soul! Allah-azwj, for the ones from whom who loves that, would Command a tree to make him hear sounds with the Glorification, no ears would have heard anything more beautiful than it, at all!’
فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ ص إِنِّي أُحِبُّ الْإِبِلَ أَ فِي الْجَنَّةِ إِبِلٌ قَالَ نَعَمْ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ فِيهَا نَجَائِبَ مِنْ يَاقُوتٍ أَحْمَرَ عَلَيْهَا رِحَالُ الذَّهَبِ قَدْ أُلْحِفَتْ بِنَمَارِقِ الدِّيبَاجِ يَرْكَبُونَ فَتُزَفُّ بِهِمْ خِلَالَ وَرَقِ الْجَنَّةِ
A man said, ‘O Rasool-Allah-saww! I love the camels, are there camels in the Paradise?’ He-saww said: ‘Yes, by the One-azwj in Whose Hand is my-saww soul! Therein are camels of red ruby, upon these are saddles of gold, having been clad in pillows of brocade. They would be riding, going with them amid the leaves of the garden.
وَ إِنَّ فِيهَا صُوَرَ رِجَالٍ وَ نِسَاءٍ يَرْكَبُونَ مَرَاكِبَ أَهْلِ الْجَنَّةِ فَإِذَا أَعْجَبَ أَحَدَهُمُ الصُّورَةُ قَالَ اجْعَلْ صُورَتِي مِثْلَ هَذِهِ الصُّورَةِ فَيُجْعَلُ صُورَتُهُ عَلَيْهَا وَ إِذَا أَعْجَبَتْهُ صُورَةُ الْمَرْأَةِ قَالَ رَبِّ اجْعَلْ صُورَةَ فُلَانَةَ زَوْجَتِهِ مِثْلَ هَذِهِ الصُّورَةِ فَيَرْجِعُ وَ قَدْ صَارَتْ صُورَةُ زَوْجَتِهِ عَلَى مَا اشْتَهَى
And therein are faces of men and women riding the ride of the people of Paradise. When one of you is fascinated by the face, he would say, ‘Make my face to be like this face’, and his face would be made to be upon it. And when a face of a woman fascinates him, he would say, ‘Lord-azwj! Make so and so face to be the face of my wife’. He would return and the face of his would be upon what he desires.
وَ إِنَّ أَهْلَ الْجَنَّةِ يَزُورُونَ الْجَبَّارَ سُبْحَانَهُ فِي كُلِّ جُمُعَةٍ فَيَكُونُ أَقْرَبَهُمْ مِنْهُ عَلَى مَنَابِرَ مِنْ نُورٍ وَ الَّذِينَ يَلُونَهُمْ عَلَى مَنَابِرَ مِنْ يَاقُوتٍ وَ الَّذِينَ يَلُونَهُمْ عَلَى مَنَابِرَ مِنْ زَبَرْجَدٍ وَ الَّذِينَ يَلُونَهُمْ عَلَى مَنَابِرَ مِنْ مِسْكٍ
And the people of the Paradise would be visiting the Subduer, the Glorious during every Friday, and the ones closest to Him-azwj would be upon pulpits of light, and those following them (in rank) would be upon pulpits of ruby, and those who follow them (in rank) would be upon pulpits of aquamarine, and the ones following them (in rank) would be upon pulpits of musk.
فَبَيْنَا هُمْ كَذَلِكَ يَنْظُرُونَ إِلَى نُورِ اللَّهِ جَلَّ جَلَالُهُ وَ يَنْظُرُ اللَّهُ فِي وُجُوهِهِمْ إِذْ أَقْبَلَتْ سَحَابَةٌ تَغْشَاهُمْ فَتَمْطُرُ عَلَيْهِمْ مِنَ النِّعْمَةِ وَ اللَّذَّةِ وَ السُّرُورِ وَ الْبَهْجَةِ مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ سُبْحَانَهُ وَ مَعَ هَذَا مَا هُوَ أَفْضَلُ مِنْهُ رِضْوَانُ اللَّهِ الْأَكْبَرُ
While they are like that, they would be looking at the Noor of Allah-azwj, Majestic is His-azwj Majesty, and Allah-azwj would be Looking into their faces, when a cloud shall come overwhelming them. It would rain the bounties upon them, and the pleasures, and the happiness, and the glory what no one knows except Allah-azwj the Glorious, and along with this is what is superior than it – Pleasure of Allah-azwj the Greatest.
أَمَا إِنَّا لَوْ لَمْ نُخَوَّفْ إِلَّا بِبَعْضِ مَا خُوِّفْنَا بِهِ لَكُنَّا مَحْقُوقِينَ أَنْ يَشْتَدَّ خَوْفُنَا مِمَّا لَا طَاقَةَ لَنَا بِهِ وَ لَا صَبْرَ لِقُوَّتِنَا عَلَيْهِ وَ أَنْ يَشْتَدَّ شَوْقُنَا إِلَى مَا لَا غَنَاءَ لَنَا عَنْهُ وَ لَا بُدَّ لَنَا مِنْهُ
As for us, if we had not been frightened except part of what we have been frightened with, we would have become yielding that the our fear be intensified from what there is neither any strength for us to bear it, nor any patience to be strong enough upon it, and that our desired be intensified to what there is no needlessness for us from it nor any escape for us from it.
وَ إِنِ اسْتَطَعْتُمْ عِبَادَ اللَّهِ أَنْ يَشْتَدَّ خَوْفُكُمْ مِنْ رَبِّكُمْ وَ يَحْسُنَ بِهِ ظَنُّكُمْ فَافْعَلُوهُ فَإِنَّ الْعَبْدَ إِنَّمَا تَكُونُ طَاعَتُهُ عَلَى قَدْرِ خَوْفِهِ وَ إِنَّ أَحْسَنَ النَّاسِ لِلَّهِ طَاعَةً أَشَدُّهُمْ لَهُ خَوْفاً
Servants of Allah-azwj! If you intensify your fear from your Lord-azwj and make good your thoughts about Him-azwj, then do so, for the servant, rather, his obedience would happen to be upon a measurement of his fear, and that the best of the people in obedience to Allah-azwj would be their most intense of them in fear.
وَ انْظُرْ يَا مُحَمَّدُ صَلَاتُكَ كَيْفَ تُصَلِّيهَا فَإِنَّمَا أَنْتَ إِمَامٌ يَنْبَغِي لَكَ أَنْ تُتِمَّهَا وَ أَنْ تُخَفِّفَهَا وَ أَنْ تُصَلِّيَهَا لِوَقْتِهَا فَإِنَّهُ لَيْسَ مِنْ إِمَامٍ يُصَلِّي بِقَوْمٍ فَيَكُونُ فِي صَلَاتِهِ وَ صَلَاتِهِمْ نَقْصٌ إِلَّا كَانَ إِثْمُ ذَلِكَ عَلَيْهِ وَ لَا يَنْقُصُ ذَلِكَ مِنْ صَلَاتِهِمْ شَيْئاً
And look, O Muhammad, at your Salat, how you are praying it, for rather you are a prayer leader. It is befitting for you that you lead it and that you lighten it, and if you are praying it to its timing, so there isn’t any prayer leader to pray with a people and there should be any deficiency in his Salat and their Salat, except the sin of that would be upon him, and that would not cause any deficiency of anything from their Salat.
وَ اعْلَمْ أَنَّ كُلَّ شَيْءٍ مِنْ عَمَلِكَ يَتْبَعُ صَلَاتَكَ فَمَنْ ضَيَّعَ الصَّلَاةَ فَهُوَ لِغَيْرِهَا أَشَدُّ تَضْيِيعاً وَ وُضُوؤُكَ مِنْ تَمَامِ الصَّلَاةِ فَأْتِ بِهَا عَلَى وَجْهِهِ فَإِنَّ الْوُضُوءَ نِصْفُ الْإِيمَانِ وَ انْظُرْ صَلَاةَ الظُّهْرِ فَصَلِّهَا لِوَقْتِهَا لَا تَعْجَلْ بِهَا عَنِ الْوَقْتِ لِفَرَاغٍ وَ لَا تُؤَخِّرْهَا عَنِ الْوَقْتِ لِشُغُلٍ
And know that all things from your deeds follow your Salat. So the one who wastes the Salat, he would be more wasting to other things; and your Wuzu’u is from the completion of the Salat, so come with it upon its aspect, for the Wud’u is half the Eman; and look at Al-Zohr Salat and pray it to its timing, neither hastening with it from its timing to be free, nor delay it from the timing for any pre-occupation.
فَإِنَّ رَجُلًا جَاءَ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ عَنْ وَقْتِ الصَّلَاةِ فَقَالَ النَّبِيُّ ص أَتَانِي جَبْرَئِيلُ فَأَرَانِي وَقْتَ الصَّلَاةِ فَصَلَّى الظُّهْرَ حِينَ زَالَتِ الشَّمْسُ ثُمَّ صَلَّى الْعَصْرَ وَ هِيَ بَيْضَاءُ نَقِيَّةٌ ثُمَّ صَلَّى الْمَغْرِبَ حِينَ غَابَتِ الشَّمْسُ ثُمَّ صَلَّى الْعِشَاءَ حِينَ غَابَ الشَّفَقُ ثُمَّ صَلَّى الصُّبْحَ فَأَغْلَسَ بِهَا وَ النُّجُومُ مُشْتَبِكَةٌ كَانَ النَّبِيُّ ص كَذَا يُصَلِّي قَبْلَكَ
A man came to Rasool-Allah-saww and asked him-saww about the timing of the Salat. The Prophet-saww said: ‘Jibraeel-as came to me-saww and showed me-asws timing of the Salat, so pray Al-Zohr Salat when the sun (starts to) decline, the pray Al-Asr and it is white, pure. Then pray Al-Maghrib when the suns sets, then pray Al-Isa when the twilight disappears, then pray the morning at the end of the night and the stars are no longer seen, the Prophet-saww used to pray in front of you.
فَإِنِ اسْتَطَعْتَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ أَنْ تَلْتَزِمَ السُّنَّةَ الْمَعْرُوفَةَ وَ تَسْلُكَ الطَّرِيقَ الْوَاضِحَ الَّذِي أَخَذَهُ وَ لَعَلَّكَ تَقْدَمُ عَلَيْهِمْ غَداً
If you are able, and there is no strength except with Allah-azwj, necessitate the well-known Sunnah and travel the clear path which I-asws have taken and perhaps you will advance upon them tomorrow.
ثُمَّ انْظُرْ رُكُوعَكَ وَ سُجُودَكَ فَإِنَّ النَّبِيَّ ص كَانَ أَتَمَّ النَّاسِ صَلَاةً وَ أَحْفَظَهُمْ لَهَا وَ كَانَ إِذَا رَكَعَ قَالَ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ وَ إِذَا رَفَعَ صُلْبَهُ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ اللَّهُمَّ لَكَ الْحَمْدُ مِلْءَ سَمَاوَاتِكَ وَ مِلْءَ أَرْضِكَ وَ مِلْءَ مَا شِئْتَ مِنْ شَيْءٍ
Then look are your Ruk’u and your Sajdah, for the Prophet-saww used to be the most complete of the people of Salat and their lightest for it, and when he-saww performed Ruk’u, he-saww said: ‘Glory be to my-saww Lord-azwj the Magnificent and with His-azwj Praise’ – three times, and when he-saww raised his-saww back, he-saww said: ‘Allah-azwj Listens to the one who praises Him-azwj. O Allah-azwj! For You-azwj is the Praise filling Your-azwj skies and filling Your-azwj earth and filling whatever You-azwj so Desire of anything’.
فَإِذَا سَجَدَ قَالَ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ
When he-saww performed Sajdah he-saww said: ‘Glorious is my-saww Lord-azwj the Exalted, and with His-azwj Praise’ – three times.
أَسْأَلُ اللَّهَ الَّذِي يَرَى وَ لَا يُرَى وَ هُوَ بِالْمَنْظَرِ الْأَعْلَى أَنْ يَجْعَلَنَا وَ إِيَّاكَ مِمَّنْ يُحِبُّهُ اللَّهُ وَ يَرْضَاهُ حَتَّى يَبْعَثَنَا عَلَى شُكْرِهِ وَ ذِكْرِهِ وَ حُسْنِ عِبَادَتِهِ وَ أَدَاءِ حَقِّهِ وَ عَلَى كُلِّ شَيْءٍ اخْتَارَهُ لَنَا فِي دُنْيَانَا وَ دِينِنَا وَ أُولَانَا وَ أُخْرَانَا وَ أَنْ يَجْعَلَنَا مِنَ الْمُتَّقِينَ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
I-asws ask Allah-azwj Who Sees and is not seen, and although He-azwj is with the Lofty Scenery, that He-azwj should Make us and you to be from the ones who love Allah-azwj and please Him-azwj until He-azwj Resurrects us upon thanking Him-azwj and mentioning Him-azwj, and be good in His-azwj worship, and fulfil His-azwj rights, and upon everything He-azwj Chosen for us in our world, and our religion, and Raised us, and Humiliated us, and Make us to be from the pious, those there shall be no fear upon them, nor shall they be grieving [2:38].
فَإِنِ اسْتَطَعْتُمْ يَا أَهْلَ مِصْرَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ أَنْ تُصَدِّقَ أَقْوَالَكُمْ أَفْعَالُكُمُ وَ أَنْ يَتَوَافَقَ سِرُّكُمْ وَ عَلَانِيَتُكُمْ وَ لَا تُخَالِفَ أَلْسِنَتَكُمْ قُلُوبُكُمْ فَافْعَلُوا عَصَمَنَا اللَّهُ وَ إِيَّاكُمْ بِالْهُدَى وَ سَلَكَ بِنَا وَ بِكُمُ الْمَحَجَّةَ الْعُظْمَى
So, if you are able, O people of Egypt, and there is no strength except with Allah-azwj, your words should be ratified by your deeds, and that your secretive matters should be compatible with your announced ones, and your tongues should not oppose your hearts, then do so. May Allah-azwj Fortify us and you with the Guidance and Cause us and you to travel the magnificent argument.
وَ إِيَّاكُمْ دَعْوَةَ الْكَذَّابِ ابْنِ هِنْدٍ وَ تَأَمَّلُوا وَ اعْلَمُوا أَنَّهُ لَا سَوَاءَ إِمَامُ الْهُدَى وَ إِمَامُ الرَّدَى وَ وَصِيُّ النَّبِيِّ ع وَ عَدُوُّ النَّبِيِّ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِمَّنْ يُحِبُّ وَ يَرْضَى لَقَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنِّي لَا أَخَافُ عَلَى أُمَّتِي مُؤْمِناً وَ لَا مُشْرِكاً أَمَّا الْمُؤْمِنُ فَيَمْنَعُهُ اللَّهُ بِإِيمَانِهِ وَ أَمَّا الْمُشْرِكُ فَيُخْزِيهِ اللَّهُ بِشِرْكِهِ وَ لَكِنِّي أَخَافُ عَلَيْكُمْ كُلَّ مُنَافِقٍ عَالِمِ اللِّسَانِ يَقُولُ مَا تَعْرِفُونَ وَ يَفْعَلُ مَا تُنْكِرُونَ
And beware of the call of the liar son of Hind, and consider and know that they are not the same, the Imam-asws of guidance and an imam of ruination, and a successor-asws of the Prophet-saww and an enemy of the Prophet-saww. May Allah-azwj Make us and you to be from the ones He-azwj Loves and is Pleased with. I-asws have heard Rasool-Allah-saww said: ‘I-saww do not fear upon my-saww community of any Momin nor a Polytheist. As for the Momin, Allah-azwj Prevents him by his Eman, and as for the Polytheist, Allah-azwj would Disgrace him due to his Shirk. But, I-saww fear upon you of every Hypocrite of a knowledgeable tongue. He would say what you would recognise, and he would do what you would deny’.
وَ قَدْ قَالَ النَّبِيُّ ص مَنْ سَرَّتْهُ حَسَنَاتُهُ وَ سَاءَتْهُ سَيِّئَاتُهُ فَذَلِكَ الْمُؤْمِنُ حَقّاً وَ قَدْ كَانَ يَقُولُ خَصْلَتَانِ لَا تَجْتَمِعَانِ فِي مُنَافِقٍ حُسْنُ سَمْتٍ وَ [لا] فِقْهٌ فِي سُنَّةٍ
And the Prophet-saww had said: ‘One whom his good deed makes him happy and his evil deed saddens, so that is the Momin, truly’, and he-saww had said: ‘Two characteristics will not be gathered in a hypocrite – good conduct and understanding regarding Sunnah’.
وَ اعْلَمْ يَا مُحَمَّدُ أَنَّ أَفْضَلَ الْفِقْهِ الْوَرَعُ فِي دِينِ اللَّهِ وَ الْعَمَلُ بِطَاعَتِهِ أَعَانَنَا اللَّهُ وَ إِيَّاكَ عَلَى شُكْرِهِ وَ ذِكْرِهِ وَ أَدَاءِ حَقِّهِ وَ الْعَمَلِ بِطَاعَتِهِ فَعَلَيْكَ بِالتَّقْوَى فِي سِرِّ أَمْرِكَ وَ عَلَانِيَتِهِ وَ عَلَى أَيِّ حَالٍ كُنْتَ عَلَيْهَا
And know, O Muhammad, that the superior understanding is the devoutness in the religion of Allah-azwj and the deeds done in His-azwj obedience. May Allah-azwj Assist us and you upon thanking Him-azwj and Remembering Him-azwj, and fulfilling His-azwj Rights, and the working in His-azwj obedience. Upon you is to be with the piety in the secretive of your affairs and your open ones, and upon whichever state you may be upon.
جَعَلَنَا اللَّهُ وَ إِيَّاكَ مِنَ الْمُتَّقِينَ أُوصِيكَ بِسَبْعٍ هُنَّ جَوَامِعُ الْإِسْلَامِ اخْشَ اللَّهَ وَ لَا تَخْشَ النَّاسَ فِي اللَّهِ وَ خَيْرُ الْقَوْلِ مَا صَدَّقَهُ الْعَمَلُ وَ لَا تَقْضِ فِي أَمْرٍ وَاحِدٍ بِقَضَاءَيْنِ مُخْتَلِفَيْنِ فَيَتَنَاقَضَ أَمْرُكَ وَ يَزِيغَ عَنِ الْحَقِّ وَ أَحِبَّ لِعَامَّةِ رَعِيَّتِكَ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ أَهْلِ بَيْتِكَ وَ الْزَمِ الْحُجَّةَ عِنْدَ اللَّهِ
May Allah-azwj Make us and you to be from the pious ones. I-asws bequeath you with seven (matters), these are a summary of Al-Islam. Fear Allah-azwj and do not fear the people regarding Allah-azwj, and good words what are ratified by the deeds, and do not judge in one matter with two different judgment for your orders would be contradictory and deflect from the truth, and love for your general citizens what you love for yourself and dislike for them what you dislike for yourself and your own family, and necessitate the argument in the Presence of Allah-azwj.
فَأَصْلِحْ أَحْوَالَ رَعِيَّتِكَ وَ خُضِ الْغَمَرَاتِ إِلَى الْحَقِّ وَ لَا تَخَفْ فِي اللَّهِ لَوْمَةَ لَائِمٍ وَ انْصَحْ لِمَنِ اسْتَشَارَكَ وَ اجْعَلْ نَفْسَكَ أُسْوَةً لَقَرِيبِ الْمُسْلِمِينَ وَ بَعِيدِهِمْ
Correct the situation of your citizens and turbulent matters to the truth, and do not fear regarding Allah-azwj a blame of any blamer, and be advising to the one who consults you, and make yourself an example to the near Muslims and their far ones.
وَ عَلَيْكَ بِالصَّوْمِ وَ إِنَّ رَسُولَ اللَّهِ ص عَكَفَ عَاماً فِي الْعَشْرِ الْأُوَلِ مِنْ شَهْرِ رَمَضَانَ وَ عَكَفَ الْعَامَ الْمُقْبِلَ فِي الْعَشْرِ الْأَوْسَطِ مِنْ شَهْرِ رَمَضَانَ فَلَمَّا كَانَ الْعَامُ الثَّالِثُ رَجَعَ مِنْ بَدْرٍ وَ قَضَى اعْتِكَافَهُ فَنَامَ فَرَأَى فِي مَنَامِهِ لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الْأَوَاخِرِ كَأَنَّهُ يَجِدُ فِي مَاءٍ وَ طِينٍ
And upon you is to be with the Fasting, and that Rasool-Allah-saww had isolated (done Itikaf) in a year during the first ten days from the month of Ramazan, and isolated (done Itikaf) in the next year, the middle ten days the month of Ramazan. When it was the third year, he-saww returned from Badr and fulfilled his Itikaf, he-saww slept and saw in his-saww dream on the Night of Pre-determination (Laylat Al-Qadr) in the last ten nights, as if he-saww was performing Sajdah between water and clay.
فَلَمَّا اسْتَيْقَظَ رَجَعَ مِنْ لَيْلَتِهِ إِلَى أَزْوَاجِهِ وَ أُنَاسٌ مَعَهُ مِنْ أَصْحَابِهِ ثُمَّ إِنَّهُمْ مُطِرُوا لَيْلَةَ ثَلَاثٍ وَ عِشْرِينَ فَصَلَّى النَّبِيُّ ص حِينَ أَصْبَحَ فرأى [فَرُئِيَ] فِي وَجْهِ النَّبِيِّ ص الطِّينُ فَلَمْ يَزَلْ يَعْتَكِفُ فِي الْعَشْرِ الْأَوَاخِرِ مِنْ شَهْرِ رَمَضَانَ حَتَّى تَوَفَّاهُ اللَّهُ
When he-saww woke up, he-saww returned from his-saww night to his-saww wives and some people from his-saww companions were with him-saww. Then they were rained upon on the night of the twenty-third. The Prophet-saww prayed Salat when it was morning and clay was found to be in the face of the Prophet-saww. So, he-saww did not cease to perform Itikaf during the last ten of the month of Ramazan until Allah-azwj Caused him-saww to pass away.
وَ قَالَ النَّبِيُّ ص مَنْ صَامَ رَمَضَانَ ثُمَّ صَامَ سِتَّةَ أَيَّامٍ مِنْ شَوَّالٍ فَكَأَنَّمَا صَامَ السَّنَةَ جَعَلَ اللَّهُ خُلَّتَنَا وَ وُدَّنَا خُلَّةَ الْمُتَّقِينَ وَ وُدَّ الْمُخْلَصِينَ وَ جَمَعَ بَيْنَنَا وَ بَيْنَكُمْ فِي دَارِ الرِّضْوَانِ إِخْواناً عَلى سُرُرٍ مُتَقابِلِينَ إِنْ شَاءَ اللَّهُ.
And the Prophet-saww said: ‘One who Fasts a month of Ramazan, then Fasts six days from Shawwal, it is as if he-saww Fasted the year. May Allah-azwj Make our manners and our cordiality be the manners of the pious and cordiality of the sincere, and gather us and you in the house of Pleasure: as brethren upon couches face to face [15:47], if Allah-azwj so Desires’’.[53]
قَالَ إِبْرَاهِيمُ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي سَيْفٍ عَنْ أَصْحَابِهِ أَنَّ عَلِيّاً لَمَّا كَتَبَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ هَذَا الْكِتَابَ كَانَ يَنْظُرُ فِيهِ وَ يَتَأَدَّبُ بِهِ فَلَمَّا ظَهَرَ عَلَيْهِ عَمْرُو بْنُ الْعَاصِ وَ قَتَلَهُ أَخَذَ كُتُبَهُ أَجْمَعَ فَبَعَثَ بِهَا إِلَى مُعَاوِيَةَ فَكَانَ مُعَاوِيَةُ يَنْظُرُ فِي هَذَا الْكِتَابِ وَ يَتَعَجَّبُ مِنْهُ
Ibrahim said, ‘It is narrated to me by Abdullah Bin Muhammad Bin Usman, from Ali Bin Muhammad Bin Abu Sayf, from his companions,
‘When Ali-asws had written this letter to Muhammad Bin Abu Bakr, he used to look into it and be educated by it. When Amro Bin Al-Aas prevailed upon him and killed him, he took the entirety of the letters and sent these to Muawiya, and Muawiya used to look into this letter and wondered from it.
فَقَالَ الْوَلِيدُ بْنُ عُقْبَةَ وَ قَدْ رَأَى إِعْجَابَهُ بِهِ مُرْ بِهَذِهِ الْأَحَادِيثِ أَنْ تُحْرَقَ فَقَالَ مُعَاوِيَةُ مَهْ فَإِنَّهُ لَا رَأْيَ لَكَ فَقَالَ الْوَلِيدُ أَ فَمِنَ الرَّأْيِ أَنْ يَعْلَمَ النَّاسُ أَنَّ أَحَادِيثَ أَبِي تُرَابٍ عِنْدَكَ تَتَعَلَّمُ مِنْهَا
Al-Waleed Bin Uqba said, and he had seen his astonishment with it, ‘Order with these Ahadeeth to be incinerated’. Muawiya said, ‘Shh, for there is no (right of) opinion for you!’ Al-Waleed said, ‘Is it from the (correct) view that the people should know that the Ahadeeth of Abu Turab (Ali-asws) are in your possession and you are learning from these?’
قَالَ مُعَاوِيَةُ وَيْحَكَ أَ تَأْمُرُنِي أَنْ أُحْرِقَ عِلْماً مِثْلَ هَذَا وَ اللَّهِ مَا سَمِعْتُ بِعِلْمٍ هُوَ أَجْمَعُ مِنْهُ وَ لَا أَحْكَمُ فَقَالَ الْوَلِيدُ إِنْ كُنْتَ تَعْجَبُ مِنْ عِلْمِهِ وَ قَضَائِهِ فَعَلَامَ تُقَاتِلُهُ
Muawiya said, ‘Woe be unto you! Are you instructing me that I burn knowledge the like of this? By Allah-azwj! I have neither heard knowledge more summarised than it nor any wisdom?’ Al-Waleed said, ‘If you are marvelling from his-asws knowledge and his-asws judgments, then upon what did you fight against him-asws?’
فَقَالَ لَوْ لَا أَنَّ أَبَا تُرَابٍ قَتَلَ عُثْمَانَ ثُمَّ أَفْنَانَا لَأَخَذْنَا عَنْهُ ثُمَّ سَكَتَ هُنَيْئَةً ثُمَّ نَظَرَ إِلَى جُلَسَائِهِ فَقَالَ أَلَا لَا نَقُولُ إِنَّ هَذِهِ مِنْ كُتُبِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ لَكِنْ نَقُولُ هَذِهِ مِنْ كُتُبِ أَبِي بَكْرٍ كَانَتْ عِنْدَ ابْنِهِ مُحَمَّدٍ فَنَحْنُ نَنْظُرُ فِيهَا وَ نَأْخُذُ مِنْهَا
He said, ‘Had it not been for the fact that Abu Turab (Ali-asws) killed Usman, then annihilated us, we would have taken from him-asws’. Then he was silent for a while, then looked at his gatherers and said, ‘Indeed! We are not saying that these are from the letter of Ali-asws Bin Abu Talib-asws, but we are saying these as from the letters of Abu Bakr which were in the possession of his son Muhammad, so we are looking into these and taking from these’.
قَالَ فَلَمْ تَزَلْ تِلْكَ الْكُتُبُ فِي خَزَائِنِ بَنِي أُمَيَّةَ حَتَّى وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَهُوَ الَّذِي أَظْهَرَ أَنَّهَا مِنْ أَحَادِيثِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
He (the narrator) said, ‘Those letters did not cease to be in the treasury of the clan of Umayya until Umar Bin Abdul Aziz ruled, and he is the one who revealed that these are from the Ahadeeth of Ali-asws Bin Abu Talib-asws’.
قَالَ إِبْرَاهِيمُ فَلَمَّا بَلَغَ عَلِيّاً ع أَنَّ ذَلِكَ الْكِتَابَ صَارَ إِلَى مُعَاوِيَةَ اشْتَدَّ عَلَيْهِ حُزْناً.
Ibrahim (the narrator) said, ‘When it reached Ali-asws that those letters had gone to Muawiya, the grief intensified upon him-asws’’.[54]
وَ رُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ سَلَمَةَ قَالَ: صَلَّى بِنَا عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ فَلَمَّا انْصَرَفَ قَالَ
| لَقَدْ عَثَرْتُ عَثْرَةً لَا أَعْتَذِرُ- | سَوْفَ أَكِيسُ بَعْدَهَا وَ أَسْتَمِرُّ | |
| وَ أَجْمَعُ الْأَمْرَ الشَّتِيتَ الْمُنْتَشِرَ |
And it is reported from Abdullah Bin Salama who said, ‘Ali-asws prayed Salat with us. When he-asws finished, he-asws said (a poem): ‘I-asws stumbled a stumble I-asws cannot excuse from, soon I-asws shall bag it afterward and continue, and gather the affairs of the scattered community’.
فَقُلْنَا مَا بَالُكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ إِنِّي اسْتَعْمَلْتُ مُحَمَّدَ بْنَ أَبِي بَكْرٍ عَلَى مِصْرَ فَكَتَبَ إِلَيَّ أَنَّهُ لَا عِلْمَ لِي بِالسُّنَّةِ فَكَتَبْتُ إِلَيْهِ كِتَاباً فِيهِ أَدَبٌ وَ سُنَّةٌ فَقُتِلَ وَ أُخِذَ الْكِتَابُ
We said, ‘What is the matter with you-asws, O Amir Al-Momineen-asws’. He-asws said: ‘I-asws employed Muhammad Bin Abu Bakr upon Egypt. He wrote to me-asws, ‘There is no knowledge for me with the Sunnah’, so I-asws wrote to him a letter in it was education and Sunnah. He was killed and the letter was taken’’.
قَالَ إِبْرَاهِيمُ فَلَمْ يَلْبَثْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ شَهْراً كَامِلًا حَتَّى بَعَثَ إِلَى أُولَئِكَ الْمُعْتَزِلِينَ الَّذِينَ كَانَ قَيْسُ بْنُ سَعْدٍ مُوَادِعاً لَهُمْ فَقَالَ يَا هَؤُلَاءِ إِمَّا أَنْ تَدْخُلُوا فِي طَاعَتِنَا وَ إِمَّا أَنْ تَخْرُجُوا مِنْ بِلَادِنَا فَبَعَثُوا إِلَيْهِ أَنَّا لَا نَفْعَلُ فَدَعْنَا حَتَّى نَنْظُرَ إِلَى مَا يَصِيرُ أَمْرُ النَّاسِ فَلَا تَعْجَلْ عَلَيْنَا
Ibrahim (the narrator) said, ‘Muhammad Bin Abu Bakr did not wait even a whole month until he sent to those who were isolating, the ones Qays Bin Sa’ad had reconciled with them. He said, ‘O you all! Either you enter into our obedience or you get out from our city’. They sent a message to him, ‘We will not do so. Leave us until we look at what becomes of the matter of the people, so do not be hasty upon us’.
فَأَبَى عَلَيْهِمْ فَامْتَنَعُوا مِنْهُ وَ أَخَذُوا حِذْرَهُمْ ثُمَّ كَانَتْ وَقْعَةُ صِفِّينَ وَ هُمْ لِمُحَمَّدٍ هَائِبُونَ فَلَمَّا أَتَاهُمْ خَبَرُ مُعَاوِيَةَ وَ أَهْلِ الشَّامِ ثُمَّ صَارَ الْأَمْرُ إِلَى الْحُكُومَةِ وَ أَنَّ عَلِيّاً وَ أَهْلَ الْعِرَاقِ قَدْ قَفَلُوا عَنْ مُعَاوِيَةَ وَ الشَّامِ إِلَى عِرَاقِهِمْ اجْتَرَءُوا عَلَى مُحَمَّدٍ وَ أَظْهَرُوا الْمُنَابَذَةَ لَهُ
He refused to them and they refused from him, and they took their caution. Then transpired the even (battle of) Siffeen, and they feared Muhammad. When the news of Muawiya and the people of Syria came to them, then the command came to be up to the arbitration, and Ali-asws and the people of Al-Iraq had had returned from Muawiya and Syria, and they to their Iraq, they became audacious upon Muhammad and manifested the disputes to him.
فَلَمَّا رَأَى مُحَمَّدٌ ذَلِكَ بَعَثَ إِلَيْهِمُ ابْنَ جَمْهَانَ الْبَلَوِيَّ وَ مَعَهُ يَزِيدُ بْنُ الْحَارِثِ الْكِنَانِيُّ فَقَاتَلَاهُمْ فَقَتَلُوهُمَا ثُمَّ بَعَثَ إِلَيْهِمْ رَجُلًا مِنْ كَلْبٍ فَقَتَلُوهُ أَيْضاً وَ خَرَجَ مُعَاوِيَةُ بْنُ خَدِيجٍ مِنَ السَّكَاسِكِ يَدْعُو إِلَى الطَّلَبِ بِدَمِ عُثْمَانَ فَأَجَابَهُ الْقَوْمُ وَ أُنَاسٌ كَثِيرٌ آخَرُونَ وَ فَسَدَتْ مِصْرُ عَلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ
When Muhammad saw that, he sent Ibn Jumhan Al-Balwy to them and with him was Yazeed Bin Al-Haris Al-Kinany. He fought them and they killed them both. Then he sent a man from (clan of) Kalb to them. They killed him as well, and Muawiya Bin Khadeej came out from the (tribe of) Al-Sakasik calling to seek the blood of Usman. The people answered him and so did a lot of other people, and he corrupted Egypt upon Muhammad Bin Abu Bakr.
فَبَلَغَ عَلِيّاً ع تَوَثُّبُهُمْ عَلَيْهِ فَقَالَ مَا أَرَى لِمِصْرَ إِلَّا أَحَدَ الرَّجُلَيْنِ صَاحِبَنَا الَّذِي عَزَلْنَاهُ بِالْأَمْسِ يَعْنِي قَيْسَ بْنَ سَعْدٍ أَوْ مَالِكَ بْنَ الْحَارِثِ الْأَشْتَرَ
(News of) their leaping upon him reached Ali-asws. He-asws said: ‘I-asws do not view for Egypt except one of the two men of our companions, the one we had removed yesterday, meaning Qays Bin Sa’ad, or Malik Bin Al-Haris Al-Ashtar’.
وَ كَانَ عَلِيٌّ حِينَ رَجَعَ عَنْ صِفِّينَ رَدَّ الْأَشْتَرَ إِلَى عَمَلِهِ بِالْجَزِيرَةِ وَ قَالَ لِقَيْسِ بْنِ سَعْدٍ أَقِمْ أَنْتَ مَعِي عَلَى شُرْطَتِي حَتَّى نَفْرُغَ مِنْ أَمْرِ هَذِهِ الْحُكُومَةِ ثُمَّ اخْرُجْ إِلَى أَذْرَبِيجَانَ فَكَانَ قَيْسٌ مُقِيماً عَلَى شُرْطَتِهِ فَلَمَّا انْقَضَى أَمْرُ الْحُكُومَةِ كَتَبَ ع إِلَى الْأَشْتَرِ وَ هُوَ يَوْمَئِذٍ بِنَصِيبِينَ كِتَاباً وَ طَلَبَهُ.
And Ali-asws, when he returned from Siffeen, returned Al-Ashtar to his office at Al-Jazeera, and said to Qays Bin Sa’ad: ‘You stay with me-asws upon my-asws police until we are free from the matter of this arbitration, then go out to Azerbaijan’. So, Qays was staying upon his-asws police. When the matter of the arbitration expired, he-asws wrote a letter to Al-Ashtar, and in those days, he was at Nasibeyn, and sought (recalled) him’’.[55]
721- قَالَ الْمُفِيدُ أَخْبَرَنِي الْكَاتِبُ عَنِ الزَّعْفَرَانِيِّ عَنِ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ عَبْدِ اللَّهِ بْنِ الضَّحَّاكِ عَنْ هِشَامِ بْنِ مُحَمَّدٍ قَالَ: لَمَّا وَرَدَ الْخَبَرُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع بِمَقْتَلِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ كَتَبَ إِلَى مَالِكِ بْنِ الْحَارِثِ الْأَشْتَرِ رَحِمَهُ اللَّهُ وَ كَانَ مُقِيماً بِنَصِيبِينَ أَمَّا بَعْدُ فَإِنَّكَ مِمَّنْ أَسْتَظْهِرُ بِهِ عَلَى إِقَامَةِ الدِّينِ وَ أَقْمَعُ بِهِ نَخْوَةَ الْأَثِيمِ وَ أَسُدُّ بِهِ الثَّغْرَ الْمَخُوفَ
Al Mufeed said, ‘The scribe informed me from Al Zafrany, from Al Saqafy, from Muhammad Bin Zakariya, from Abdullah Bin Al Zahhak, from Hisham Bin Muhammad who said,
‘When the news arrived to Amir Al-Momineen-asws of the killing of Muhammad Bin Abu Bakr, may Allah-azwj be Pleased with him, he-asws wrote to Malik Bin Al-Haris Al-Ashtar, may Allah-azwj have Mercy on him, and he was staying at Nasibeyn: ‘As for after, you are from the ones I-asws can prevail with upon establishing the religion, and suppress by him the iniquity of the sinners, and fill by him the gap of the dreaded.
وَ قَدْ كُنْتُ وَلَّيْتُ مُحَمَّدَ بْنَ أَبِي بَكْرٍ رَحِمَهُ اللَّهُ مِصْرَ فَخَرَجَ عَلَيْهِ خَوَارِجُ وَ كَانَ حَدَثاً لَا عِلْمَ لَهُ بِالْحُرُوبِ فَاسْتُشْهِدَ رَحِمَهُ اللَّهُ فَاقْدَمْ عَلَيَّ لِنَنْظُرَ فِي أَمْرِ مِصْرَ وَ اسْتَخْلِفْ عَلَى عَمَلِكَ أَهْلَ الثِّقَةِ وَ النَّصِيحَةِ مِنْ أَصْحَابِكَ
And I-asws had placed Muhammad Bin Abu Bakr, may Allah-azwj have Mercy on him, as ruler of Egypt, but the Kharijites came out against him, and he was young, there was no knowledge for him of the wars, so he was martyred, may Allah-azwj have Mercy on him. Come to me-asws, we shall look into the matter of Egypt and make the replacement to be upon your office, from the trustworthy people and the advisers from your companions’.
فَاسْتَخْلَفَ مَالِكٌ عَلَى عَمَلِهِ شَبِيبَ بْنَ عَامِرٍ الْأَزْدِيَّ وَ أَقْبَلَ حَتَّى وَرَدَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَحَدَّثَهُ حَدِيثَ مِصْرَ وَ أَخْبَرَهُ عَنْ أَهْلِهَا وَ قَالَ لَهُ لَيْسَ لِهَذَا الْوَجْهِ غَيْرُكَ فَاخْرُجْ فَإِنِّي إِنْ لَمْ أُوصِكَ اكْتَفَيْتُ بِرَأْيِكَ وَ اسْتَعِنْ بِاللَّهِ عَلَى مَا أَهَمَّكَ وَ اخْلِطِ الشِّدَّةَ بِاللِّينِ وَ ارْفُقْ مَا كَانَ الرِّفْقُ أَبْلَغَ وَ اعْتَزِمْ عَلَى الشِّدَّةِ مَتَى لَمْ يُغْنِ عَنْكَ إِلَّا الشِّدَّةُ
Malik placed Shabeeb Bin Aamir Al-Azdy upon his office and he came back until he arrived to Amir Al-Momineen-asws. He-asws narrated to him the events of Egypt and informed him about its inhabitants and said to him: ‘There is no direction to this apart from you, so go out. If I-asws do not advise you, I-asws shall suffice with your view, and seek Assistance of Allah-azwj upon what worries you, and mingle the severity with the leniency, and be kind as much as the kindness can reach, and be determined upon the severity when nothing would avail you except for the severity’.
قَالَ فَخَرَجَ مَالِكٌ الْأَشْتَرُ فَأَتَى رَحْلَهُ وَ تَهَيَّأَ لِلْخُرُوجِ إِلَى مِصْرَ وَ قَدَّمَ أَمِيرُ الْمُؤْمِنِينَ أَمَامَهُ كِتَاباً إِلَى أَهْلِ مِصْرَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَلَامٌ عَلَيْكُمْ فَإِنِّي أَحْمَدُ إِلَيْكُمُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَ أَسْأَلُهُ الصَّلَاةَ عَلَى نَبِيِّهِ مُحَمَّدٍ وَ آلِهِ
He (the narrator) said, ‘Malik Al-Ashtar went out and came to his luggage and prepared for the going out to Egypt, and Amir Al-Momineen-asws sent ahead a letter in front of him, to the people of Egypt: ‘In the Name of Allah-azwj the Beneficent, the Merciful, Greetings be unto you all! I-asws praise Allah-azwj to you, Who, there is no god except He-azwj, and I-asws ask Him-azwj of the Salawaat upon His-azwj Prophet-saww Muhammad-saww and his-saww Progeny-asws.
وَ إِنِّي قَدْ بَعَثْتُ إِلَيْكُمْ عَبْداً مِنْ عِبَادِ اللَّهِ لَا يَنَامُ أَيَّامَ الْخَوْفِ وَ لَا يَنْكُلُ عَنِ الْأَعْدَاءِ حَذَرَ الدَّوَائِرِ مِنْ أَشَدِّ عَبِيدِ اللَّهِ بَأْساً وَ أَكْرَمِهِمْ حَسَباً أَضَرَّ عَلَى الْفُجَّارِ مِنْ حَرِيقِ النَّارِ وَ أَبْعَدَ النَّاسِ مِنْ دَنَسٍ أَوْ عَارٍ وَ هُوَ مَالِكُ بْنُ الْحَارِثِ الْأَشْتَرُ لَا نَابِي الضَّرِيبَةِ وَ لَا كَلِيلُ الْحَدِّ حَلِيمٌ فِي الْحَذَرِ رَزِينٌ فِي الْحَرْبِ ذُو رَأْيٍ أَصِيلٍ وَ صَبْرٍ جَمِيلٍ
And I-asws sending to you a servant from the servants of Allah-azwj. He will not flinch from the enemies, vigilant of the circles of the servants of Allah-azwj of severe prowess, and their most honourable of affiliations, more harmful upon the transgression than burying of the fire, and the remotest of the people from the filth or share, and he is Malik Bin Al-Haris Al-Ashtar, neither levying the tax, nor blunt of the edge, forbearing during the danger, composed during ward, with original view, and beautiful patience.
فَاسْمَعُوا لَهُ وَ أَطِيعُوا أَمْرَهُ فَإِنْ أَمَرَكُمْ بِالنَّفِيرِ فَانْفِرُوا وَ إِنْ أَمَرَكُمْ أَنْ تُقِيمُوا فَأَقِيمُوا فَإِنَّهُ لَا يُقْدِمُ وَ لَا يُحْجِمُ إِلَّا بِأَمْرِي فَقَدْ آثَرْتُكُمْ بِهِ عَلَى نَفْسِي نَصِيحَةً لَكُمْ وَ شِدَّةً شَكِيمَةً عَلَى عَدُوِّكُمْ عَصَمَكُمُ اللَّهُ بِالْهُدَى وَ ثَبَّتَكُمْ بِالتَّقْوَى وَ وَفَّقَنَا وَ إِيَّاكُمْ لِمَا يُحِبُّ وَ يَرْضَى وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
Listen to him and obey his orders. If he orders you with the mobilisation, the mobilise, and if he orders you to stay put, then stay put for he will neither go ahead nor prohibit except by my-asws orders. I-asws have preferred you all with him over myself-asws as an advisor to you all, and severe upon your enemies. May Allah-azwj Protect you with the guidance and Affirm you with the piety and harmonise us and you to what He-azwj Loves and is Pleased with. And the greetings be unto you, and Mercy of Allah-azwj and His-azwj Blessings’.
وَ لَمَّا تَهَيَّأَ مَالِكٌ الْأَشْتَرُ لِلرَّحِيلِ إِلَى مِصْرَ كَتَبَ عُيُونُ مُعَاوِيَةَ بِالْعِرَاقِ إِلَيْهِ يَرْفَعُونَ خَبَرَهُ فَعَظُمَ ذَلِكَ عَلَى مُعَاوِيَةَ وَ قَدْ كَانَ طَمِعَ فِي مِصْرَ فَعَلِمَ أَنَّ الْأَشْتَرَ إِنْ قَدِمَهَا فَاتَتْهُ وَ كَانَ أَشَدَّ عَلَيْهِ مِنِ ابْنِ أَبِي بَكْرٍ فَبَعَثَ إِلَى دِهْقَانٍ مِنْ أَهْلِ الْخَرَاجِ بِالْقُلْزُمِ أَنَّ عَلِيّاً قَدْ بَعَثَ بِالْأَشْتَرِ إِلَى مِصْرَ وَ إِنْ كَفَيْتَنِيهِ سَوَّغْتُكَ خَرَاجَ نَاحِيَتِكَ مَا بَقِيتَ فَاحْتَلْ فِي قَتْلِهِ بِمَا قَدَرْتَ عَلَيْهِ
And when Malik Al-Ashtar prepared for the departure to Egypt, the spies of Muawiya at Al-Iraq wrote to him raising his news. That was grievous upon Muawiya, and he had coveted regarding Egypt, and he knew that Al-Ashtar, if he proceeds and comes to it, would be more severe unto him than the son of Abu Bakr. So, he sent a message to Dihqan from the people of the tax collectors at Qulzum, ‘Ali-asws has sent Al-Ashtar to Egypt, and if you were to suffice him, you will be excused the taxation of your area for as long as you live, so undertake in killing him with whatever you are able upon’.
ثُمَّ جَمَعَ مُعَاوِيَةُ أَهْلَ الشَّامِ وَ قَالَ لَهُمْ إِنَّ عَلِيّاً قَدْ بَعَثَ بِالْأَشْتَرِ إِلَى مِصْرَ فَهَلُمُّوا نَدْعُو اللَّهَ عَلَيْهِ يَكْفِينَا أَمْرَهُ ثُمَّ دَعَا وَ دَعَوْا مَعَهُ وَ خَرَجَ الْأَشْتَرُ حَتَّى أَتَى الْقُلْزُمَ فَاسْتَقْبَلَهُ ذَلِكَ الدِّهْقَانُ فَسَلَّمَ عَلَيْهِ وَ قَالَ أَنَا رَجُلٌ مِنْ أَهْلِ الْخَرَاجِ وَ لَكَ وَ لِأَصْحَابِكَ عَلَيَّ حَقٌّ فِي ارْتِفَاعِ أَرْضِي فَانْزِلْ عَلَيَّ أُقِمْ بِأَمْرِكَ وَ أَمْرِ أَصْحَابِكَ وَ عَلَفِ دَوَابِّكُمْ وَ احْتَسِبْ بِذَلِكَ لِي مِنَ الْخَرَاجِ
Then Muawiya gathered the people of Syria and said to them, ‘Ali-asws has sent Al-Ashtar to Egypt, so come, let us supplicate to Allah-azwj against him for us to be suffice of his matter. Then he supplicated and they supplicated with him. And Al-Ashtar went out until he came to Al-Qulzum and that Al-Dihqan received him. He greeted unto him and said, ‘I am a man from the people of the taxation, and there is a right upon me for you and your companions in raising my honour, so descend unto me. Establish your command and command of your companions, and feed your animals, and account with that for me, from the taxes’.
فَنَزَلَ عَلَيْهِ الْأَشْتَرُ فَأَقَامَ لَهُ وَ لِأَصْحَابِهِ بِمَا احْتَاجُوا إِلَيْهِ وَ حَمَلَ إِلَيْهِ طَعَاماً دَسَّ فِي جُمْلَتِهِ عَسَلًا جَعَلَ فِيهِ سَمّاً فَلَمَّا شَرِبَهُ الْأَشْتَرُ قَتَلَهُ وَ مَاتَ وَ بَلَغَ مُعَاوِيَةَ خَبَرُهُ فَجَمَعَ أَهْلَ الشَّامِ وَ قَالَ لَهُمْ أَبْشِرُوا فَإِنَّ اللَّهَ قَدْ أَجَابَ دُعَاءَكُمْ وَ كَفَاكُمُ الْأَشْتَرَ وَ أَمَاتَهُ فَسَرُّوا بِذَلِكَ وَ اسْتَبْشَرُوا بِهِ
Al-Ashtar descended to him and he established to him and for his companions with whatever they were needy to, and carried some food over to him, and inserted poison in the honey drink. When Al-Ashtar drank it, it killed him, and he died, and his news reached Muawiya. He gathered the people of Syria and said to them, ‘Receive glad tidings, for Allah-azwj has Answered your supplications and Sufficed you all of Al-Ashtar and Killed him’. They were cheered by that and were joyful with it.
وَ لَمَّا بَلَغَ أَمِيرَ الْمُؤْمِنِينَ ع وَفَاةُ الْأَشْتَرِ جَعَلَ يَتَلَهَّفُ وَ يَتَأَسَّفُ عَلَيْهِ وَ يَقُولُ لِلَّهِ دَرُّ مَالِكٍ لَوْ كَانَ مِنْ جَبَلٍ لَكَانَ أَعْظَمَ أَرْكَانِهِ وَ لَوْ كَانَ مِنْ حَجَرٍ كَانَ صَلْداً أَمَا وَ اللَّهِ لَيَهُدَّنَّ مَوْتُكَ عَالَماً فَعَلَى مِثْلِكَ فَلْتَبْكِ الْبَوَاكِي
And when (news of) expiry of Al-Ashtar reached Amir Al-Momineen-asws, he-asws went on to pity and regretted upon him, and he-asws said: ‘By Allah-azwj! How dear was Malik. If he had been from a mountain, he would have been its biggest cornerstone, and if he had been from stones, would have been its most solid. But, by Allah-azwj! Your death has defeated a scholar, so upon the like of you, let the wailing ones cry’.
ثُمَّ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ إِنِّي أَحْتَسِبُهُ عِنْدَكَ فَإِنَّ مَوْتَهُ مِنْ مَصَائِبِ الدَّهْرِ فَرَحِمَ اللَّهُ مَالِكاً فَقَدْ وَفَى بِعَهْدِهِ وَ قَضى نَحْبَهُ وَ لَقِيَ رَبَّهُ مَعَ أَنَّا قَدْ وَطَّنَّا أَنْفُسَنَا أَنْ نَصْبِرَ عَلَى كُلِّ مُصِيبَةٍ بَعْدَ مُصَابِنَا بِرَسُولِ اللَّهِ ص فَإِنَّهَا أَعْظَمُ الْمُصِيبَةِ.
Then he-asws said: ‘We are for Allah-azwj are returning to Him-azwj, and the Praise is for Allah-azwj, Lord-azwj of the worlds. I-asws shall have his Reckoning with You-azwj for his death is from the calamities of the times. May Allah-azwj have Mercy on Malik, for he had been loyal with his pact, and fulfil his vow and met his Lord-azwj. We have settled ourselves that we shall be patient upon all difficulties after our calamity with (expiry of) Rasool-Allah-saww, for it is the mightiest of the calamities’’.[56]
722 – رَجَعْنَا إِلَى رِوَايَةِ الثَّقَفِيِّ رَوَى بِإِسْنَادِهِ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ أَبِيهِ أَنَّ مُعَاوِيَةَ لَمَّا بَلَغَهُ خَبَرُ الْأَشْتَرِ بَعَثَ رَسُولًا يَتْبَعُهُ إِلَى مِصْرَ وَ أَمَرَهُ بِاغْتِيَالِهِ فَحَمَلَ مَعَهُ مِزْوَدَيْنِ فِيهِمَا شَرَابٌ فَاسْتَسْقَى الْأَشْتَرُ يَوْماً فَسَقَاهُ مِنْ أَحَدِهِمَا فَاسْتَسْقَى يَوْماً آخَرَ فَسَقَاهُ مِنَ الْآخَرِ وَ فِيهِ سَمٌّ فَشَرِبَهُ وَ مَالَ عُنُقُهُ فَطَلَبَ الرَّجُلَ فَفَاتَهُ
We return to the report of Al Saqafi reported by his chain from Aasim Bin Kuleyb, from his father,
‘When it reached Muawiya the news of Al-Ashtar, he sent a messenger to follow it to Egypt and instructed him with assassinating him. He carried two provisions with him having drink in them. He quenched Al-Ashtar one day from one of them, and quenched him another day from the other one, and in it was poison. He drank it and his neck inclined. He sought the man but missed him’.
وَ عَنْ مُغِيرَةَ الضَّبِّيِّ أَنَّ مُعَاوِيَةَ دَسَّ لِلْأَشْتَرِ مَوْلًى لِآلِ عُمَرَ فَلَمْ يَزَلِ الْمَوْلَى يَذْكُرُ لِلْأَشْتَرِ فَضْلَ عَلِيٍّ وَ بَنِي هَاشِمٍ حَتَّى اطْمَأَنَّ إِلَيْهِ فَقَدَّمَ الْأَشْتَرُ يَوْماً [ثم] [ثَقَلَهُ أَوْ تَقَدَّمَ ثَقَلَهُ] وَ اسْتَسْقَى مَاءً فَسَقَاهُ الْمَوْلَى شَرْبَةَ سَوِيقٍ فِيهَا سَمٌّ فَمَاتَ
And from Mugheira Al-Zaby that Muawiya conspired to Al-Ashar with a slave of the family of Umar. The slave did not cease to mention to Al-Ashtar the merits of Ali-asws and the clan of Hashim-as until he was trusting upon him. One day Al-Ashtar, then he felt heavy and sought water. The slave quenched him a drink of Suweyq wherein was poison, and he died’.
قَالَ وَ قَدْ كَانَ مُعَاوِيَةُ قَالَ لِأَهْلِ الشَّامِ لَمَّا دَسَّ لَهُ مَوْلَى عُمَرَ ادْعُوا عَلَى الْأَشْتَرِ فَدَعَوْا عَلَيْهِ فَلَمَّا بَلَغَهُ مَوْتُهُ قَالَ أَ لَا تَرَوْنَ كَيْفَ اسْتُجِيبَ لَكُمْ
He (the narrator) said, ‘And Muawiya had said to the people of Syria when he conspired with a slave of Umar, ‘Supplicate against Al-Ashtar’. They supplicated against him. When (news of) his death reached him, he said, ‘Are you not seeing how it was Answered for you all?’
وَ قَدْ رُوِيَ مِنْ بَعْضِ الْوُجُوهِ أَنَّ الْأَشْتَرَ قُتِلَ بِمِصْرَ بَعْدَ قِتَالٍ شَدِيدٍ وَ الصَّحِيحُ أَنَّهُ سُقِيَ سَمّاً فَمَاتَ قَبْلَ أَنْ يَبْلُغَ مِصْرَ
And it has been reported from one of the faces that Al-Ashtar was killed at Egypt after a severe battle, and the correct is the he was quenched poison, so he died before he could reach Egypt.
وَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْمَدَائِنِيِّ أَنَّ مُعَاوِيَةَ أَقْبَلَ يَقُولُ لِأَهْلِ الشَّامِ أَيُّهَا النَّاسُ إِنَّ عَلِيّاً قَدْ وَجَّهَ الْأَشْتَرَ إِلَى مِصْرَ فَادْعُوا اللَّهَ أَنْ يَكْفِيَكُمْ فَكَانُوا يَدْعُونَ عَلَيْهِ فِي دُبُرِ كُلِّ صَلَاةٍ وَ أَقْبَلَ الَّذِي سَقَاهُ السَّمَّ إِلَى مُعَاوِيَةَ فَأَخْبَرَهُ بِهَلَاكِ الْأَشْتَرِ
And from Ali Bin Muhammad Al-Madainy that Muawiya faced towards the people of Syria saying, ‘O you people! Ali-asws has sent Al-Ashtar to Egypt, so supplicate to Allah-azwj that He-azwj Suffices you all!’ So, they used to supplicate at the end of every Salat, and the one who had quenched him poison came to Muawiya and informed him of the death of Al-Ashtar.
فَقَامَ مُعَاوِيَةُ لَعَنَهُ اللَّهُ خَطِيباً فَقَالَ أَمَّا بَعْدُ فَإِنَّهُ كَانَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ يَدَانِ يَمِينَانِ فَقُطِعَتْ إِحْدَاهُمَا يَوْمَ صِفِّينَ وَ هُوَ عَمَّارُ بْنُ يَاسِرٍ وَ قَدْ قُطِعَتِ الْأُخْرَى الْيَوْمَ وَ هُوَ مَالِكٌ الْأَشْتَرُ
Muawiya, may Allah-azwj Curse him, stood up to address. He said, ‘As for after, there used to be two right hands for Ali-asws Bin Abu Talib-asws. One of them was cut off on the day of Siffeen, and he is Ammar Bin Yasser-ra, and the other one has been cut off today, and he is Malik Al-Ashtar’.
وَ قَالَ إِبْرَاهِيمُ فَلَمَّا بَلَغَ عَلِيّاً ع مَوْتُ الْأَشْتَرِ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ اللَّهُمَّ إِنِّي أَحْتَسِبُهُ عِنْدَكَ فَإِنَّ مَوْتَهُ مِنْ مَصَائِبِ الدَّهْرِ
And Ibrahim said, ‘When (news of) the death of Al-Ashtar reached Ali-asws, he-asws said, ‘We are for Allah-azwj and are returning to Him-azwj, and the Praise is for Allah-azwj, Lord-azwj of the worlds. O Allah-azwj! I-asws shall reckon it in Your-azwj Presence, for his death is from the calamities of the times’.
ثُمَّ قَالَ رَحِمَ اللَّهُ مَالِكاً فَلَقَدْ وَفَى بِعَهْدِهِ وَ قَضى نَحْبَهُ وَ لَقِيَ رَبَّهُ مَعَ أَنَّا قَدْ وَطَّنَّا أَنْفُسَنَا أَنْ نَصْبِرَ عَلَى كُلِّ مُصِيبَةٍ بَعْدَ مُصَابِنَا بِرَسُولِ اللَّهِ ص فَإِنَّهَا مِنْ أَعْظَمِ الْمُصِيبَاتِ.
Then he-asws said: ‘May Allah-azwj have Mercy on Malik, for he had been loyal to his pact and fulfilled his vow and met his Lord-azwj, along with that we had determines ourselves that we shall be patient upon every calamity after our calamity with Rasool-Allah-azwj, for it was the greatest calamity’’.[57]
وَ عَنْ مُعَاوِيَةَ الضَّبِّيِّ قَالَ: لَمْ يَزَلْ أَمْرُ عَلِيٍّ ع شَدِيداً حَتَّى مَاتَ الْأَشْتَرُ وَ كَانَ الْأَشْتَرُ بِالْكُوفَةِ أَسْوَدَ مِنَ الْأَحْنَفِ بِالْبَصْرَةِ.
And from Muawiya Al-Zaby who said, ‘The matter of Ali-asws did not cease to be difficult until Al-Ashtar died, and Al-Ashtar was darker than Al-Ahnas was at Al-Basra’’.[58]
وَ عَنْ جَمَاعَةٍ مِنْ أَشْيَاخِ النَّخَعِ قَالُوا دَخَلْنَا عَلَى أَمِيرِ الْمُؤْمِنِينَ ع حِينَ بَلَغَهُ مَوْتُ الْأَشْتَرِ فَوَجَدْنَاهُ يَتَلَهَّفُ وَ يَتَأَسَّفُ عَلَيْهِ ثُمَّ قَالَ لِلَّهِ دَرُّ مَالِكٍ وَ مَا مَالِكٌ لَوْ كَانَ مِنْ جَبَلٍ لَكَانَ فِنْداً وَ لَوْ كَانَ مِنْ حَجَرٍ لَكَانَ صَلْداً
And from a group of elders of Al Nakha’a who said,
‘We entered to see Amir Al-Momineen-asws when the (news of the) death of Al-Ashtar reached him-asws. We found him-asws pitying and regretting upon him. Then he-asws said: ‘By Allah-azwj the loss of Malik! And what was Malik? Had he been from a mountain, would have been majestic, and had been from stones, he would have been solid.
أَمَا وَ اللَّهِ لَيَهُدَّنَّ مَوْتُكَ عَالَماً وَ لَيُفْرِحَنَّ عَالَماً عَلَى مِثْلِ مَالِكٍ فَلْتَبْكِ الْبَوَاكِي وَ هَلْ مَرْجُوٌّ كَمَالِكٍ وَ هَلْ مَوْجُودٌ كَمَالِكٍ
But, by Allah-azwj! Your death has demolished world and has made (another) world happy. Upon the likes of Malik, let the wailers lament. And is there anyone hopeful like Malik, and is there anyone existing like Malik?’
قَالَ عَلْقَمَةُ بْنُ قَيْسٍ النَّخَعِيُّ فَمَا زَالَ عَلِيٌّ يَتَلَهَّفُ وَ يَتَأَسَّفُ حَتَّى ظَنَنَّا أَنَّهُ الْمُصَابُ بِهِ دُونَنَا وَ عُرِفَ ذَلِكَ فِي وَجْهِهِ أَيَّاماً.
Alqamah Bin Qays Al-Nakhaie said, ‘Ali-asws did not cease to pity and feeling sorry until we thought that it was a calamity for him-asws besides us, and that was recognised in his face for days’’.[59]
قَالَ إِبْرَاهِيمُ وَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنِ الْمَدَائِنِيِّ عَنْ رِجَالِهِ أَنَّ مُحَمَّدَ بْنَ أَبِي بَكْرٍ لَمَّا بَلَغَهُ أَنَّ عَلِيّاً ع قَدْ وَجَّهَ الْأَشْتَرَ إِلَى مِصْرَ شَقَّ عَلَيْهِ فَكَتَبَ عَلِيٌّ ع إِلَيْهِ عِنْدَ مَهْلَكِ الْأَشْتَرِ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي مَوْجِدَتُكَ مِنْ تَسْرِيحِ الْأَشْتَرِ إِلَى عَمَلِكَ وَ لَمْ أَفْعَلْ ذَلِكَ اسْتِبْطَاءً لَكَ عَنِ الْجِهَادِ وَ لَا اسْتِزَادَةً لَكَ مِنِّي فِي الْجِدِّ
Ibrahim said, ‘And it is narrated to us by Muhammad Bin Abdullah, from Al Madainy, from his men,
‘When it reached Muhammad Bin Abu Bakr that Ali-asws had diverted Al-Ashtar to Egypt, it was grievous upon him. Ali-asws wrote to him at the death of Al-Ashtar: ‘As for after, it has reached me-asws your feelings about discharging Al-Ashtar to your office, and I-asws did not do that to delay to you about the Jihad, nor as an increase for you from regarding the efforts.
وَ لَوْ نَزَعْتُ مَا حَوَتْ يَدَاكَ مِنْ سُلْطَانِكَ لَوَلَّيْتُكَ مَا هُوَ أَيْسَرُ مَئُونَةً عَلَيْكَ وَ أَعْجَبُ وَلَايَةً إِلَيْكَ إِلَّا أَنَّ الرَّجُلَ الَّذِي كُنْتُ وَلَّيْتُهُ مِصْرَ كَانَ رَجُلًا لَنَا مُنَاصِحاً وَ عَلَى عَدُوِّنَا شَدِيداً فَرَحْمَةُ اللَّهِ عَلَيْهِ فَقَدِ اسْتَكْمَلَ أَيَّامَهُ وَ لَاقَى حِمَامَهُ وَ نَحْنُ عَنْهُ رَاضُونَ فَرَضِيَ اللَّهُ عَنْهُ وَ ضَاعَفَ لَهُ الثَّوَابَ وَ أَحْسَنَ لَهُ الْمَآبَ
And if I-asws removed what your hands have encompassed of your authority, I-asws would have placed you in charge of what would have been easier to deal with upon you, and I-asws like the governance to be for you except that the man who was ruling Egypt was a man who was an adviser to us and severe against our enemies. May Allah-azwj have Mercy upon him for his days are completed and he found his death, and we are pleased from him, so may Allah-azwj be Pleased from him, and Multiply the Rewards for him, and Make the Hereafter to be good for him.
فَأَصْحِرْ لِعَدُوِّكَ وَ شَمِّرْ لِلْحَرْبِ وَ ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ أَكْثِرْ ذِكْرَ اللَّهِ وَ الِاسْتِعَانَةَ بِهِ وَ الْخَوْفَ مِنْهُ يَكْفِكَ مَا أَهَمَّكَ وَ يُعِنْكَ عَلَى مَا وَلَّاكَ أَعَانَنَا اللَّهُ وَ إِيَّاكَ عَلَى مَا لَا نَنَالُ إِلَّا بِرَحْمَتِهِ وَ السَّلَامُ
So, warm up to (confront) your enemies and roll up your sleeves for the war, and Call to the Way of your Lord with the wisdom and goodly exhortation, [16:125], and frequent the remembrance of Allah-azwj and seeking the Assistance with Him-azwj, and the fearing from Him-azwj. He-azwj would Suffice you for what worries you and will Assist you upon what you are in charge of. May Allah-azwj Assist us and you upon what we cannot attain except by His-azwj Mercy. And the greetings’.
فَكَتَبَ مُحَمَّدٌ رَحِمَهُ اللَّهُ إِلَى عَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ ع مِنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ سَلَامٌ عَلَيْكَ فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَمَّا بَعْدُ فَقَدِ انْتَهَى إِلَيَّ كِتَابُ أَمِيرِ الْمُؤْمِنِينَ وَ فَهِمْتُهُ وَ عَرَفْتُ مَا فِيهِ وَ لَيْسَ أَحَدٌ مِنَ النَّاسِ أَشَدَّ عَلَى عَدُوِّ أَمِيرِ الْمُؤْمِنِينَ وَ لَا أَرَقَّ [لِوَلِيِّهِ مِنِّي
Muhammad, may Allah-azwj have Mercy on him, wrote, ‘To a servant of Allah-azwj Amir Al-Momineen-asws, from Muhammad Bin Abu Bakr. Greetings be unto you! I praise Allah-azwj to you-asws Who, there is no god except He-azwj As for after, a letter of Amir Al-Momineen has ended up to me and I have understood it and recognised what is in it, and there isn’t anyone from the people who severer upon the enemies of Amir Al-Momineen-asws, nor kinder to his-asws friends than I am.
وَ قَدْ] خَرَجْتُ فَعَسْكَرْتُ وَ أمنت [آمَنْتُ] النَّاسَ إِلَّا مَنْ نَصَبَ لَنَا حَرْباً وَ أَظْهَرَ لَنَا خِلَافاً وَ أَنَا مُتَّبِعٌ أَمْرَ أَمِيرِ الْمُؤْمِنِينَ وَ حَافِظُهُ وَ لَاجِئٌ إِلَيْهِ وَ قَائِمٌ بِهِ وَ اللَّهُ الْمُسْتَعانُ عَلَى كُلِّ حَالٍ وَ السَّلَامُ عَلَى أَمِيرِ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
I had gone out and encamped, and secured the people except the one who installed war to us and manifested the opposition to us, and I am an obedient one to Amir Al-Momineen-asws, and his protector, and shelter to him-asws, and standing with him-asws, and Allah-azwj is the Helper upon every state. And the greetings be upon Amir Al-Momineen-asws, and Mercy of Allah-azwj, and His-azwj Blessings’’.[60]
وَ عَنْ أَبِي جَهْضَمٍ الْأَسَدِيِّ قَالَ: إِنَّ أَهْلَ الشَّامِ لَمَّا انْصَرَفُوا عَنْ صِفِّينَ وَ أُتِيَ بِمُعَاوِيَةَ خَبَرُ الْحَكَمَيْنِ وَ بَايَعَهُ أَهْلُ الشَّامِ بِالْخِلَافَةِ لَمْ يَزْدَدْ إِلَّا قُوَّةً وَ لَمْ يَكُنْ لَهُ هَمٌّ إِلَّا مِصْرَ فَدَعَا عَمْرَو بْنَ الْعَاصِ وَ حَبِيبَ بْنَ مَسْلَمَةَ وَ بُسْرَ بْنَ أَرْطَاةَ وَ الضَّحَّاكَ بْنَ قَيْسٍ وَ عَبْدَ الرَّحْمَنِ بْنَ خَالِدٍ وَ شُرَحْبِيلَ بْنَ السِّمْطِ وَ أَبَا الْأَعْوَرِ السُّلَمِيَّ وَ حَمْزَةَ بْنَ مَالِكٍ فَاسْتَشَارَهُمْ فِي ذَلِكَ
And from Abu Jihzam Al Asady who said,
‘When the people of Syria left from Siffeen and news of the two judges came to Muawiya, and the People of Syrian pledged to him with the caliphate, it did not increase him except more strength, and there did not happen to be any worry for him except Egypt. He called Amro Bin Al-Aas, and Habeen Bin Maslama, and Busr Bin Artah, and Zahhak Bin Qays, and Abdul Rahman Bin Khalid, and Shurjeel Bin Al-Simt, and Abu Al-Awr Al-Sulamy, and Hamza Bin Malik, and consulted them regarding that.
فَقَالَ عَمْرُو بْنُ الْعَاصِ نِعْمَ الرَّأْيُ [مَا] رَأَيْتَ فِي افْتِتَاحِهَا عِزُّكَ وَ عَزُّ أَصْحَابِكَ وَ ذُلُّ عَدُوِّكَ وَ قَالَ آخَرُونَ نَرَى مَا رَأَى عَمْرٌو فَكَتَبَ مُعَاوِيَةُ إِلَى مَسْلَمَةَ بْنِ مَخْلَدٍ الْأَنْصَارِيِّ وَ إِلَى مُعَاوِيَةَ [بْنِ] خَدِيجٍ الْكِنْدِيِّ وَ كَانَا قَدْ خَالَفَا عَلِيّاً ع فَدَعَاهُمَا إِلَى الطَّلَبِ بِدَمِ عُثْمَانَ فَأَجَابَا وَ كَتَبَا إِلَيْهِ عَجِّلْ إِلَيْنَا بِخَيْلِكَ وَ رَجِلِكَ فَإِنَّا نَنْصُرُكَ وَ يَفْتَحُ اللَّهُ عَلَيْكَ
Amro Bin Al-Aas said, ‘Good is the view what you have viewed in its beginning. May you and your companions be honoured, and your enemies be disgraced’. And others said, ‘We view what Amro has viewed’. So, Muawiya wrote to Maslama Bin Makhlad Al-Ansari and to Muawiya Bin Khadeej Al-Kindy, and they were both adversaries of Ali-asws, and he called them to seek the blood of Usman. They wrote to him, ‘Hasten to us your cavalry and your infantry and we shall help you, and Allah-azwj would Grant victory to you’.
فَبَعَثَ مُعَاوِيَةُ عَمْرَو بْنَ الْعَاصِ فِي سِتَّةِ آلَافٍ فَسَارَ عَمْرٌو فِي الْجَيْشِ حَتَّى دَنَا مِنْ مِصْرَ فَاجْتَمَعَتْ إِلَيْهِ الْعُثْمَانِيَّةُ فَأَقَامَ وَ كَتَبَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ أَمَّا بَعْدُ فَتَنَحَّ عَنِّي بِدَمِكَ يَا ابْنَ أَخِي فَإِنِّي لَا أُحِبُّ أَنْ يُصِيبَكَ مِنِّي ظَفَرٌ وَ إِنَّ النَّاسَ بِهَذِهِ الْبِلَادِ قَدِ اجْتَمَعُوا عَلَى خِلَافِكَ وَ رَفْضِ أَمْرِكَ وَ نَدِمُوا عَلَى اتِّبَاعِكَ وَ هُمْ مُسَلِّمُوكَ لَوْ قَدِ الْتَقَتْ حَلْقَتَا الْبِطَانِ فَاخْرُجْ مِنْهَا إِنِّي لَكَ مِنَ النَّاصِحِينَ وَ السَّلَامُ
Muawiya sent Amro Bin Al-Aas among six thousand. Amro travelled among the army until he was close from Egypt. The Usman supporters gathered to him. He stayed and wrote to Muhammad Bin Abu Bakr, ‘As for after, step aside from me with your blood, O son of my brother, for I do not love a victory from me to afflict you, and the people of this city have gathered upon opposing you and reject your order, and they are regretting upon having followed you and they will submit you if you were to meet, the interior would be ruined, so get out from it. I am from the advisers to you. And the greetings’.
قَالَ وَ بَعَثَ عَمْرٌو مَعَ هَذَا الْكِتَابِ كِتَابَ مُعَاوِيَةَ إِلَيْهِ وَ هُوَ أَمَّا بَعْدُ فَإِنَّ غِبَّ الظُّلْمِ وَ الْبَغْيِ عَظِيمُ الْوَبَالِ وَ إِنَّ سَفْكَ الدَّمِ الْحَرَامِ لَا يَسْلَمُ صَاحِبُهُ مِنَ النَّقِمَةِ فِي الدُّنْيَا وَ التَّبِعَةِ الْمُوبِقَةِ فِي الْآخِرَةِ وَ مَا نَعْلَمُ أَحَداً كَانَ أَعْظَمَ عَلَى عُثْمَانَ بَغْياً وَ لَا أَسْوَأَ لَهُ عَيْباً وَ لَا أَشَدَّ عَلَيْهِ خِلَافاً مِنْكَ سَعَيْتَ عَلَيْهِ فِي السَّاعِينَ وَ سَاعَدْتَ عَلَيْهِ مَعَ الْمُسَاعِدِينَ وَ سَفَكْتَ دَمَهُ مَعَ السَّافِكِينَ
He (the narrator) said, ‘And Amro sent this letter with a letter of Muawiya to him, and it is, ‘As for after, the consequences of injustice and the mighty rebellion is the evil, and if the blood is spilt unjustly, its perpetrator is not safe from the revenge in the world and the major sin would pursue him in the Hereafter, and we do not know of anyone who was more rebellion against nor faulted, nor any opposition more severe upon him than you were. You strived against him among the strivers and assisted against him along with the assisters and spilt his blood along with the spillers.
ثُمَّ تَظُنُّ أَنِّي نَائِمٌ عَنْكَ فَأَتَيْتَ بَلْدَةً فَتَأْمَنُ فِيهَا وَ جُلُّ أَهْلِهَا أَنْصَارِي يَرَوْنَ رَأْيِي وَ يَرْفَعُونَ قَوْلَكَ وَ يَرْقُبُونَ عَلَيْكَ وَ قَدْ بَعَثْتُ إِلَيْكَ قَوْماً حِنَاقاً عَلَيْكَ يَسْتَسْفِكُونَ دَمَكَ وَ يَتَقَرَّبُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِجِهَادِكَ وَ قَدْ أَعْطَوُا اللَّهَ عَهْداً لَيَقْتُلُنَّكَ وَ لَوْ لَمْ يَكُنْ مِنْهُمْ إِلَيْكَ مَا قَالُوا لَقَتَلَكَ اللَّهُ بِأَيْدِيهِمْ أَوْ بِأَيْدِي غَيْرِهِمْ مِنْ أَوْلِيَائِهِ
Then you thought that I am asleep from you. So, you go to a city and be secured in it, and most of its people are my helpers, viewing my view and they will raise your words, and be watching upon you, and I have sent a group to you who are enraged upon you. They will shed your blood and be drawing closer to Allah-azwj Mighty and Majestic by fighting you, and they have given a pact to Allah-azwj to kill you, and if what they are saying do not happen from them to you, Allah-azwj will Kill you by their hands or by the hands of others from His-azwj friends.
وَ أَنَا أُحَذِّرُكَ وَ أُنْذِرُكَ فَإِنَّ اللَّهَ مُقِيدٌ مِنْكَ وَ مُقْتَصُّ لِوَلِيِّهِ وَ خَلِيفَتِهِ بِظُلْمِكَ لَهُ وَ بَغْيِكَ عَلَيْهِ وَ وَقِيَعتِكَ فِيهِ وَ عُدْوَانِكَ يَوْمَ الدَّارِ عَلَيْهِ تَطْعُنُ بِمَشَاقِصِكَ فِيمَا بَيْنَ أَحْشَائِهِ وَ أَوْدَاجِهِ وَ مَعَ هَذَا إِنِّي أَكْرَهُ قَتْلَكَ وَ لَا أُحِبُّ أَنْ أَتَوَلَّى ذَلِكَ مِنْكَ وَ لَنْ يُسَلِّمُكَ اللَّهُ مِنَ النَّقِمَةِ أَيْنَ كُنْتَ أَبَداً فَتَنَحَّ وَ انْجُ بِنَفْسِكَ وَ السَّلَامُ
And I am cautioning you and warning you for Allah-azwj will be Restricting from you, and Cutting for to His-azwj friends and His-azwj caliph due to your injustice to him (Usman), and your rebelling against him, and your signature in it, and your enmity on the day of the house against him (Usman) stabbing in his guts in what is between his stomach and his shoulders, and along with this, I dislike killing you and I do not like it if that is prolonged from you, and Allah-azwj will never Keep you safe from the Revenge wherever you may be, forever! So, step aside and rescue yourself. And the greetings’.
قَالَ فَطَوَى مُحَمَّدُ بْنُ أَبِي بَكْرٍ كِتَابَيْهِمَا وَ بَعَثَ بِهِمَا إِلَى عَلِيٍّ ع وَ كَتَبَ إِلَيْهِ أَمَّا بَعْدُ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّ الْعَاصِيَ ابْنَ الْعَاصِ قَدْ نَزَلَ أَدَانِيَ مِصْرَ وَ اجْتَمَعَ عَلَيْهِ مِنْ أَهْلِ الْبَلَدِ كُلُّ مَنْ كَانَ يَرَى رَأْيَهُمْ وَ هُوَ فِي جَيْشٍ جَرَّارٍ وَ قَدْ رَأَيْتُ مِمَّنْ قِبَلِي بَعْضَ الْفَشَلِ فَإِنْ كَانَ لَكَ فِي أَرْضِ مِصْرَ حَاجَةٌ فَامْدُدْنِي بِالْأَمْوَالِ وَ الرِّجَالِ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
He (the narrator) said, ‘Muhammad Bin Abu Bakr folded the two letters and sent them to Ali-asws and wrote to him, ‘As for after, O Amir Al-Momineen-asws! The disobedient son of the disobedient has descended nearby Egypt and the people of the cities have gathered to him, all the ones viewing their views among a colossal army, and I have seen defeat from the ones before me. So, if there is a need for you-asws in the land of Egypt, then help me with the wealth and the men. And the greetings be unto you-asws, and Mercy of Allah-azwj and His-azwj Blessings’.
فَكَتَبَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ رَضِيَ اللَّهُ عَنْهُ أَمَّا بَعْدُ فَقَدْ أَتَانِي رَسُولُكَ بِكِتَابِكَ تَذْكُرُ أَنَّ ابْنَ الْعَاصِ قَدْ نَزَلَ أَدَانِيَ مِصْرَ فِي جَيْشٍ جَرَّارٍ وَ إِنَّ مَنْ كَانَ عَلَى مِثْلِ رَأْيِهِ قَدْ خَرَجَ إِلَيْهِ وَ خُرُوجُ مَنْ كَانَ عَلَى رَأْيِهِ خَيْرٌ لَكَ مِنْ إِقَامَتِهِ عِنْدَكَ
Amir Al-Momineen-asws wrote to him: ‘As for after, your messenger came to me-asws with your letter mentioning that Ibn Al-Aas has descended nearby Egypt among a colossal army, and that the ones who are upon the like of his views have come out to him, and the exit of the ones who were upon his view is better for you than their staying in your presence.
وَ ذَكَرْتَ أَنَّكَ قَدْ رَأَيْتَ مِمَّنْ قِبَلَكَ فَشَلًا فَلَا تَفْشَلْ وَ إِنْ فَشِلُوا حَصِّنْ قَرْيَتَكَ وَ اضْمُمْ إِلَيْكَ شِيعَتَكَ وَ أَوِّلِ الْحَرَسَ فِي عَسْكَرِكَ وَ انْدُبْ إِلَى الْقَوْمِ كِنَانَةَ بْنَ بِشْرٍ الْمَعْرُوفَ بِالنَّصِيحَةِ وَ التَّجْرِبَةِ وَ الْبَأْسِ وَ أَنَا نَادِبٌ إِلَيْكَ النَّاسَ عَلَى الصَّعْبِ وَ الذَّلُولِ
And you mentioned that you have seen defeat from the ones before you, so do not feel defeated and even if they feel defeated. Fortify with your relatives and press your Shias to you and the first guards among your soldiers, and delegate to the people Kinanah Bin Bishr, the one well-known with the advice, and experience, and the prowess; and I-asws am delegating people to you upon the difficulties and the humiliation.
فَاصْبِرْ لِعَدُوِّكَ وَ امْضِ عَلَى بَصِيرَتِكَ وَ قَاتِلْهُمْ عَلَى نِيَّتِكَ وَ جَاهِدْهُمْ مُحْتَسِباً لِلَّهِ سُبْحَانَهُ وَ إِنْ كَانَ فِئَتُكُ أَقَلَّ الْفِئَتَيْنِ فَإِنَّ اللَّهَ تَعَالَى يُعِينُ الْقَلِيلَ وَ يَخْذُلُ الْكَثِيرَ
Be patient to your enemies and continue upon your insight, and fight them upon your intention, and fight them anticipating to Allah-azwj and even if your group is the lesser of the two groups, for Allah-azwj the Exalted Assists the few and Abandons the numerous.
وَ قَدْ قَرَأْتُ كِتَابَ الْفَاجِرَيْنِ الْمُتَحَابَّيْنِ عَلَى الْمَعْصِيَةِ وَ الْمُتَلَائِمَيْنِ عَلَى الضَّلَالَةِ وَ الْمُرْتَبِئَيْنِ [الْمُرْتَشِيَيْنِ] فِي الْحُكُومَةِ وَ الْمُتَكَبِّرَيْنِ عَلَى أَهْلِ الدِّينِ الَّذِينَ اسْتَمْتَعُوا بِخَلَاقِهِمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِنْ قَبْلِهِمْ بِخَلَاقِهِمْ فَلَا يَضُرَّنَّكَ إِرْعَادُهُمَا وَ إِبْرَاقُهُمَا وَ أَجِبْهُمَا إِنْ كُنْتَ لَمْ تُجِبْهُمَا بِمَا هُمَا أَهْلُهُ فَإِنَّكَ تَجِدُ مَقَالًا مَا شِئْتَ وَ السَّلَامُ:
And I-asws have read the letter of the two transgressors (Muawiya and Amro), the ones crawling upon the disobedience, and blamers upon the straying, and the ones mistreating in the governance, and the ones arrogant upon the people of religion, those who are enjoying with their opposition just as the ones before them enjoyed with their opposition. So, do not be hurt by their thunder and their lightning, and answer them, and even if you do not answer them with what they are deserving of, you will still find words what you like. And the greetings’.
قَالَ: فَكَتَبَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ إِلَى مُعَاوِيَةَ جَوَابَ كِتَابِهِ أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تَذْكُرُ مِنْ أَمْرِ عُثْمَانَ أَمْراً لَا أَعْتَذِرُ إِلَيْكَ مِنْهُ وَ تَأْمُرُنِي بِالتَّنَحِّي عَنْكَ كَأَنَّكَ لِي نَاصِحٌ وَ تُخَوِّفُنِي بِالْحَرْبِ كَأَنَّكَ عَلَيَّ شَفِيقٌ
He (the narrator) said, ‘Muhammad Bin Abu Bakr wrote to Muawiya in answer to his letter, ‘As for after, your letter came to me mentioning the matter of Usman, a matter there is no excusing to you from it, and you are instructing me with stepping aside from you as if you are an adviser to me, and you are frightening me with the war as if you are being compassionate upon me.
وَ أَنَا أَرْجُو أَنْ تَكُونَ الدَّائِرَةُ عَلَيْكُمْ وَ أَنْ يَخْذُلَكُمُ اللَّهُ فِي الْوَقْعَةِ وَ أَنْ يَنْزِلَ بِكُمُ الذُّلُّ وَ إِنْ تُوَلُّوا الدُّبُرَ فَإِنْ يَكُنْ لَكُمُ الْأَمْرُ فِي الدُّنْيَا فَكَمْ وَ كَمْ لَعَمْرِي مِنْ ظَالِمٍ قَدْ نَصَرْتُمْ وَ كَمْ مِنْ مُؤْمِنٍ قَدْ قَتَلْتُمْ وَ مَثَّلْتُمْ بِهِ وَ إِلَى اللَّهِ الْمَصِيرُ وَ إِلَيْهِ تُرَدُّ الْأُمُورُ وَ هُوَ أَرْحَمُ الرَّاحِمِينَ وَ اللَّهُ الْمُسْتَعانُ عَلى ما تَصِفُونَ
And I wish that the surrounding happens upon you, and that Allah-azwj would Forsake you during the event, and that the disgrace would descend with you, and if you were to turn around, then command would happen to be for you in the world. By my life! How many, how many an oppressor you have helped, and how many a Momin you have killed and trampled, and to Allah-azwj is the destination, and to Him-azwj return the matters, and He is the most Merciful of the merciful ones [12:64] and Allah is the Helper upon what you are describing [12:18]’.
قَالَ وَ كَتَبَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ إِلَى عَمْرِو بْنِ الْعَاصِ جَوَابَ كِتَابِهِ أَمَّا بَعْدُ فَقَدْ فَهِمْتُ كِتَابَكَ وَ عَلِمْتُ مَا ذَكَرْتَ وَ زَعَمْتُ أَنَّكَ لَا تُحِبُّ أَنْ يُصِيبَنِي مِنْكَ ظَفَرٌ فَأَشْهَدُ بِاللَّهِ إِنَّكَ لَمِنَ الْمُبْطِلِينَ وَ زَعَمْتَ أَنَّكَ لِي نَاصِحٌ وَ أُقْسِمُ أَنَّكَ عِنْدِي ظَنِينٌ وَ زَعَمْتَ أَنَّ أَهْلَ الْبَلَدِ قَدْ رَفَضُونِي وَ نَدِمُوا عَلَى اتِّبَاعِي فَأُولَئِكَ حِزْبُكَ وَ حِزْبُ الشَّيْطَانِ الرَّجِيمِ وَ حَسْبُنَا اللَّهُ رَبُّ الْعَالَمِينَ وَ تَوَكَّلْتُ عَلَى اللَّهِ الْعَزِيزِ الرَّحِيمِ رَبِّ الْعَرْشِ الْعَظِيمِ-
He (the narrator) said, ‘And Muhammad Bin Abu Bakr wrote to Amro Bin Al-Aas in answer to his letter, ‘As for after, I have understood your letter and know what you have mention and claimed that you do not like me to be afflicted by a victory from you. I testify with Allah-azwj that you are from the invalidated ones; and you are claiming that you are an adviser to me, and I swear that you are a suspect in my presence; and you claimed that the people of the city have rejected me and are regretting upon having followed me, so they are your party and the party of the Pelted Satan-la, and we anticipate Allah-azwj Lord-azwj of the worlds and are relying upon Allah-azwj, the Mighty, the Merciful Lord-azwj of the Magnificent Throne’’.[61]
قَالَ إِبْرَاهِيمُ فَحَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنِ الْمَدَائِنِيِ قَالَ فَأَقْبَلَ عَمْرُو بْنُ الْعَاصِ يَقْصِدُ قَصْدَ مِصْرَ فَقَامَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فِي النَّاسِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ يَا مَعَاشِرَ الْمُسْلِمِينَ فَإِنَّ الْقَوْمَ الَّذِينَ كَانُوا يَنْتَهِكُونَ الْحُرْمَةَ وَ يَغْشَوْنَ أَرْضَ الضَّلَالَةِ قَدْ نَصَبُوا لَكُمُ الْعَدَاوَةَ وَ سَارُوا إِلَيْكُمْ بِالْجُنُودِ فَمَنْ أَرَادَ الْجَنَّةَ وَ الْمَغْفِرَةَ فَلْيَخْرُجْ إِلَى هَؤُلَاءِ الْقَوْمِ فَلْيُجَاهِدْهُمْ فِي اللَّهِ
Ibrahim said, ‘It is narrated to us by Muhammad Bin Abdullah, from Al Madainy who said,
‘Amro Bin Al-Aas came with an aim, aiming for Egypt. Muhammad Bin Abu Bakr stood among the people. He praised Allah-azwj and extolled upon Him-azwj, then said, ‘As for after, O community of Muslims! The group, those who violating the sanctity and overcoming the land of straying, have installed the enmity for you all, and they have travelled to you with the armies. The one who intends the Paradise and the Forgiveness, let him go out to the group and let him fight them for the Sake of Allah-azwj.
انْتَدِبُوا رَحِمَكُمُ اللَّهُ مَعَ كِنَانَةَ بْنِ بِشْرٍ وَ مَنْ يُجِيبُ مَعَهُ مِنْ كِنْدَةَ ثُمَّ نَدَبَ مَعَهُ أَلْفَيْ رَجُلٍ وَ تَخَلَّفَ مُحَمَّدٌ فِي أَلْفَيْنِ وَ اسْتَقْبَلَ عَمْرُو بْنُ الْعَاصِ كِنَانَةَ وَ هُوَ عَلَى مُقَدِّمَةِ مُحَمَّدٍ فَلَمَّا دَنَا عَمْرٌو مِنْ كِنَانَةَ سَرَّحَ إِلَيْهِ الْكَتَائِبَ كَتِيبَةً بَعْدَ كَتِيبَةٍ فَلَمْ تَأْتِهِ كَتِيبَةٌ مِنْ كَتَائِبِ أَهْلِ الشَّامِ إِلَّا شَدَّ عَلَيْهَا بِمَنْ مَعَهُ فَيَضْرِبُهَا حَتَّى يُلْحِقَهَا بِعَمْرٍو فَفَعَلَ ذَلِكَ مِرَاراً
Delegate, may Allah-azwj have Mercy on you, with Kinanah Bin Bishr and the ones answering with him from (the clan of) Kinda!’ Then he delegated with him a thousand men, and Muhammad stayed behind among the two groups. And Amro Bin Al-Aas faced Kinanah, and he was upon the vanguard of Muhammad. When Amro was close from Kinanah, released battalions with him, battalion after battalion. No battalion from the battalions of the people of Syrian came to him except he was severe upon it with the ones with him, and he struck them until they joined up with Amro. He did that repeatedly.
فَلَمَّا رَأَى عَمْرٌو ذَلِكَ بَعَثَ إِلَى مُعَاوِيَةَ بْنِ خَدِيجٍ الْكِنْدِيِّ فَأَتَاهُ فِي مِثْلِ الدُّهْمِ فَلَمَّا رَأَى كِنَانَةُ ذَلِكَ الْجَيْشَ نَزَلَ عَنْ فَرَسِهِ وَ نَزَلَ مَعَهُ أَصْحَابُهُ فَضَارَبَهُمْ بِسَيْفِهِ وَ هُوَ يَقُولُ وَ ما كانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتاباً مُؤَجَّلًا فَلَمْ يَزَلْ يُضَارِبُهُمْ بِالسَّيْفِ حَتَّى اسْتُشْهِدَ رَحِمَهُ اللَّهُ
When Amro saw that, he sent a message to Muawiya Bin Khadeej Al-Kindy. He came to him among a similar large number. When Kinanah saw that army, he descended from his horse and his companions descended with him. He struck them with his sword, and he was saying, and it was not for a soul that it should be dying except by the Permission of Allah, being an Ordained term; [3:145]. He did not cease striking them with the sword until he was martyred, may Allah-azwj have Mercy on him.
فَلَمَّا قُتِلَ كِنَانَةُ أَقْبَلَ ابْنُ الْعَاصِ نَحْوَ مُحَمَّدٍ وَ قَدْ تَفَرَّقَ عَنْهُ أَصْحَابُهُ فَخَرَجَ مُحَمَّدٌ فَمَضَى فِي طَرِيقٍ حَتَّى انْتَهَى إِلَى خَرِبَةٍ فَأَوَى إِلَيْهَا وَ جَاءَ عَمْرُو بْنُ الْعَاصِ حَتَّى دَخَلَ الْفُسْطَاطَ وَ خَرَجَ ابْنُ خَدِيجٍ فِي طَلَبِ مُحَمَّدٍ حَتَّى انْتَهَى إِلَى عُلُوجٍ عَلَى قَارِعَةِ الطَّرِيقِ فَسَأَلَهُمْ هَلْ مَرَّ بِكُمْ أَحَدٌ تُنْكِرُونَهُ قَالُوا لَا
When Kinanah was killed, Ibn Al-Aas came towards Muhammad and his companions had separated from him. Muhammad came out and continued in the path until he ended up to a ruin and sheltered to it, and Amro Bin Al-Aas came until he entered the pavilion. And Ibn Khadeej came out in seeking Muhammad until he ended up to the access-way which was off the road. He asked them, ‘Did anyone pass by you did not recognise?’ They said, ‘No’.
قَالَ أَحَدُهُمْ إِنِّي دَخَلْتُ تِلْكَ الْخَرِبَةَ فَإِذَا أَنَا بِرَجُلٍ جَالِسٍ قَالَ ابْنُ خَدِيجٍ هُوَ هُوَ وَ رَبِّ الْكَعْبَةِ فَانْطَلَقُوا يَرْكُضُونَ حَتَّى دَخَلُوا عَلَى مُحَمَّدٍ فَاسْتَخْرَجُوهُ وَ قَدْ كَادَ يَمُوتُ عَطَشاً فَأَقْبَلُوا بِهِ نَحْوَ الْفُسْطَاطِ فَوَثَبَ أَخُوهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ إِلَى عَمْرِو بْنِ الْعَاصِ وَ كَانَ فِي جُنْدِهِ فَقَالَ لَا وَ اللَّهِ لَا يُقْتَلُ أَخِي صَبْراً ابْعَثْ إِلَى مُعَاوِيَةَ بْنِ خَدِيجٍ فَانْهَهُ عَنْ قَتْلِهِ
One of them said, ‘I had entered those ruins and there I was with a seated man’. Ibn Khadeej said, ‘Him, him, by the Lord-azwj of the Kabah!’ They went sprinting until they entered upon Muhammad and they brought him out, and he had almost died of thirst. They came with him to around the pavilion. His brother Abdul Rahman Bin Abu Bakr leapt towards Amro Bin Al-Aas, and he in his army, he said, ‘No, by Allah-azwj! My brother will not be killed in combat! Send a message to Muawiya Bin Khadeej and forbid him from killing him’.
فَأَرْسَلَ عَمْرُو بْنُ الْعَاصِ إِلَى مُعَاوِيَةَ أَنِ ائْتِنِي بِمُحَمَّدٍ فَقَالَ مُعَاوِيَةُ أَ قَتَلْتُمْ كِنَانَةَ بْنَ بِشْرٍ ابْنَ عَمِّي وَ أُخَلِّي عَنْ مُحَمَّدٍ هَيْهَاتَ أَ كُفَّارُكُمْ خَيْرٌ مِنْ أُولئِكُمْ أَمْ لَكُمْ بَراءَةٌ فِي الزُّبُرِ
Amro Bin Al-Aas sent a message to Muawiya, ‘Come to me with Muhammad!’ Muawiya said, ‘You killed Kinanah Bin Bishr, son of my uncle, and I should free Muhammad? Far be it! Are your Kafirs better than those, or is there an exemption for you all in the Psalms? [54:43]’.
فَقَالَ لَهُمْ مُحَمَّدٌ اسْقُونِي قَطْرَةً مِنْ مَاءٍ فَقَالَ لَهُ ابْنُ خَدِيجٍ لَا سَقَانِيَ اللَّهُ إِنْ سَقَيْتُكَ قَطْرَةً أَبَداً إِنَّكُمْ مَنَعْتُمْ عُثْمَانَ أَنْ يَشْرَبَ الْمَاءَ حَتَّى قَتَلْتُمُوهُ صَائِماً مُحْرِماً فَسَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ وَ اللَّهِ لَأَقْتُلَنَّكَ يَا ابْنَ أَبِي بَكْرٍ وَ أَنْتَ ظَمْآنُ وَ يَسْقِيكَ اللَّهُ مِنَ الْحَمِيمِ وَ الْغِسْلِينِ
Muhammad said to them, ‘Quench me a drop of water!’ Ibn Khadeej said to him, ‘May Allah-azwj not Quench me forever if I were to quench you a drop. You prevented Usman from drinking the water until you killed him thirsty, deprived, so (now) Allah-azwj is Quenching him from the Sealed Nectar. By Allah-azwj! I shall kill you, O son of Abu Bakr while you are thirsty and Allah-azwj will Quench you from the scalding water and the refuse’.
فَقَالَ مُحَمَّدٌ يَا ابْنَ الْيَهُودِيَّةِ النَّسَّاجَةِ لَيْسَ ذَلِكَ الْيَوْمُ إِلَيْكَ وَ لَا إِلَى عُثْمَانَ إِنَّمَا ذَلِكَ إِلَى اللَّهِ يَسْقِي أَوْلِيَاءَهُ وَ يُظْمِئُ أَعْدَاءَهُ وَ هُمْ أَنْتَ وَ قُرَنَاؤُكَ وَ مَنْ تَوَلَّاكَ وَ تَوَلَّيْتَهُ وَ اللَّهِ لَوْ كَانَ سَيْفِي فِي يَدِي مَا بَلَغْتُمْ مِنِّي مَا بَلَغْتُمْ
Muhammad said, ‘O son of the Jewess Al-Nassajah! That Day is not up to you, nor to Usman. But rather that is up to Allah-azwj. He-azwj will Quench His-azwj friends and Keep His-azwj enemies thirsty, and they are you and your associates, and the one befriending you and you befriending him. By Allah-azwj! If my sword was in my hands, you would not have reached from me what you have reached’.
فَقَالَ لَهُ مُعَاوِيَةُ بْنُ خَدِيجٍ أَ تَدْرِي مَا أَصْنَعُ بِكَ أُدْخِلُكَ جَوْفَ هَذَا الْحِمَارِ الْمَيِّتِ ثُمَّ أُحْرِقُهُ عَلَيْكَ بِالنَّارِ قَالَ إِنْ فَعَلْتُمْ ذَلِكَ بِي فَطَالَ مَا فَعَلْتُمْ ذَلِكَ بِأَوْلِيَاءِ اللَّهِ وَ ايْمُ اللَّهِ إِنِّي لَأَرْجُو أَنْ يَجْعَلَ اللَّهُ هَذِهِ النَّارَ الَّتِي تُخَوِّفُنِي بِهَا بَرْداً وَ سَلَاماً كَمَا جَعَلَهَا اللَّهُ عَلَى إِبْرَاهِيمَ خَلِيلِهِ وَ أَنْ يَجْعَلَهَا عَلَيْكَ وَ عَلَى أَوْلِيَائِكَ كَمَا جَعَلَهَا عَلَى نُمْرُودَ وَ عَلَى أَوْلِيَائِهِ
Muawiya Bin Khadeej said to him, ‘Do you know what I will do with you? I shall insert you inside this carcass of the donkey, then burn it down upon you with the fire’. He said, ‘If you were to do that with me, so for long you have been doing that with friends of Allah-azwj. And I swear by Allah-azwj! I wish Allah-azwj would Make this fire which you are scaring me with, to be cool and safe just as Allah-azwj had Made it to be upon His-azwj Friend Ibrahim-as, and He-azwj should Make it to be upon you and your friends just as He-azwj had made it to be upon Nimrod-la and his-la friends.
وَ إِنِّي لَأَرْجُو أَنْ يُحْرِقَكَ اللَّهُ وَ إِمَامَكَ مُعَاوِيَةَ وَ هَذَا أَشَارَ إِلَى عَمْرِو بْنِ الْعَاصِ بِنَارٍ تَلَظَّى عَلَيْكُمْ كُلَّما خَبَتْ زَادَهَا اللَّهُ عَلَيْكُمْ سَعِيراً
And I wish that Allah-azwj would Burn you and your imam Muawiya, and this is an indication to Amro Bin Al-Aas with the fire inflamed upon you. Every time it abates Allah-azwj Increase it upon you with blazes (17:97)’.
فَقَالَ مُعَاوِيَةُ بْنُ خَدِيجٍ إِنِّي لَا أَقْتُلُكَ ظُلْماً إِنَّمَا أَقْتُلُكَ بِعُثْمَانَ بْنِ عَفَّانَ
Muawiya Bin Khadeej said, ‘I am not killing you unjustly, but rather I am killing you due to Usman Bin Affan’.
قَالَ مُحَمَّدٌ وَ مَا أَنْتَ وَ رَجُلٌ عَمِلَ بِالْجَوْرِ وَ بَدَّلَ حُكْمَ اللَّهِ وَ الْقُرْآنَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ وَ فَأُولئِكَ هُمُ الظَّالِمُونَ وَ فَأُولئِكَ هُمُ الْفاسِقُونَ فَنَقَمْنَا عَلَيْهِ أَشْيَاءَ عَمِلَهَا فَأَرَدْنَاهُ أَنْ يَخْتَلِعَ مِنْ عَمَلِنَا فَلَمْ يَفْعَلْ فَقَتَلَهُ مَنْ قَتَلَهُ مِنَ النَّاسِ
Muhammad said, ‘And what you are and a man working with tyranny, and he replaced the Judgments of Allah-azwj and the Quran. And Allah-azwj Mighty and Majestic has Said: And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44], and: so them, they are the unjust [5:45], and: so them, they are the transgressors [5:47]. We avenged upon him for the things he had done, and we wanted him to vacate from our affairs, but he did not do so, so he killed him, the one from the people who killed him’.
فَغَضِبَ ابْنُ خَدِيجٍ فَقَدَّمَهُ فَضَرَبَ عُنُقَهُ ثُمَّ أَلْقَاهُ فِي جَوْفِ حِمَارٍ وَ أَحْرَقَهُ بِالنَّارِ فَلَمَّا بَلَغَ ذَلِكَ عَائِشَةَ جَزِعَتْ عَلَيْهِ جَزَعاً شَدِيداً وَ قَنَتَتْ فِي دُبُرِ كُلِّ صَلَاةٍ تَدْعُو عَلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ وَ عَمْرِو بْنِ الْعَاصِ وَ مُعَاوِيَةَ بْنِ خَدِيجٍ وَ قَبَضَتْ عِيَالَ مُحَمَّدٍ أَخِيهَا وَ وُلْدَهُ إِلَيْهَا فَكَانَ الْقَاسِمُ بْنُ مُحَمَّدٍ فِي حَجْرِهَا: قَالَ وَ كَانَ ابْنُ خَدِيجٍ مَلْعُوناً خَبِيثاً يَسُبُّ عَلِيّاً ع
Ibn Khadeej was angered, so he had him brought forward and struck off his neck, then threw him (his body) in the inside of a (dead) donkey and burnt him with them fire. When that reached Ayesha, she was alarmed upon him with severe alarm and supplicated at the end of every Salat supplicating against Muawiya Bin Abu Sufyan, and Amro Bin Al-Aas, and Muawiya Bin Khadeej, and she took possession of the dependants of her brother Muhammad and his children to her. So, Al-Qasim Bin Muhammad was in her lap. And Ibn Khadeej the accursed, wicked, was reviling Ali-asws’.
فَقَدْ رُوِيَ عَنْ دَاوُدَ بْنِ أَبِي عَوْفٍ قَالَ دَخَلَ مُعَاوِيَةُ بْنُ خَدِيجٍ عَلَى الْحَسَنِ بْنِ عَلِيٍّ ع فِي مَسْجِدِ الْمَدِينَةِ فَقَالَ لَهُ الْحَسَنُ وَيْلَكَ يَا مُعَاوِيَةُ أَنْتَ الَّذِي تَسُبُّ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً أَمَا وَ اللَّهِ لَئِنْ رَأَيْتَهُ يَوْمَ الْقِيَامَةِ وَ لَا أَظُنُّكَ تَرَاهُ لَتَرَيَنَّهُ كَاشِفاً عَنْ سَاقٍ يَضْرِبُ وُجُوهَ أَمْثَالِكَ عَنِ الْحَوْضِ ضَرْبَ غَرَائِبِ الْإِبِلِ
It has been reported from Dawood Bin Abu Awf who said, ‘Muawiya Bin Khadeej entered to see Al-Hassan-asws Bin Ali-asws in Masjid of Al-Medina. Al-Hassan-asws said to him: ‘Woe be unto you, O Muawiya! You are the one who reviles Amir Al-Momineen Ali-asws. But, by Allah-azwj! If you were to see him-asws on the Day of Qiyamah, and I-asws do not think you will even see him-asws, you would see him uncovering from a leg, striking faces of the likes of you away from the Fountain, like the striking of the strange camel’.
وَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ شَدَّادٍ قَالَ حَلَفَتْ عَائِشَةُ أَنْ لَا تَأْكُلَ شِوَاءً أَبَداً بَعْدَ قَتْلِ مُحَمَّدٍ فَلَمْ تَأْكُلْ شِوَاءً حَتَّى لَحِقَتْ بِاللَّهِ وَ مَا عَثَرَتْ قَطُّ إِلَّا قَالَتْ تَعَسَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ وَ عَمْرُو بْنُ الْعَاصِ وَ مُعَاوِيَةُ بْنُ خَدِيجٍ.
And from Muhammad Bin Abdullah Bin Shaddad who said, ‘Ayesha swore an oath that she will not eat anything grilled, ever, after the killing of Muhammad. She did not eat grilled until she joined with Allah-azwj, and she did not stumble at all except she said, ‘Curse Muawiya Bin Abu Sufyan, and Amro Bin Al-Aas, and Muawiya Bin Khadeej’’.[62]
وَ يُرْوَى عَنْ كَثِيرٍ النَّوَّاءِ أَنَّ أَبَا بَكْرٍ خَرَجَ فِي حَيَاةِ رَسُولِ اللَّهِ ص فِي غَزَاةٍ فَرَأَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ وَ هِيَ تَحْتَهُ كَأَنَّ أَبَا بَكْرٍ مُتَخَضِّبٌ بِالْحِنَّاءِ رَأْسُهُ وَ لِحْيَتُهُ وَ عَلَيْهِ ثِيَابٌ بِيضٌ فَجَاءَتْ إِلَى عَائِشَةَ فَأَخْبَرَتْهَا فَبَكَتْ عَائِشَةُ وَ قَالَتْ إِنْ صَدَقَتْ رُؤْيَاكِ فَقَدْ قُتِلَ أَبُو بَكْرٍ إِنَّ خِضَابَهُ الدَّمُ وَ إِنَّ ثِيَابَهُ أَكْفَانُهُ
And it is reported from Kaseer al Nawa’a,
‘During the lifetime of Rasool-Allah-saww, Abu Bakr went out in a military expedition, and Asma Bint Umays saw him (in a dream), and she was under him, as if Abu Bakr had dyed his hair and his beard with the henna and there were white clothes upon him. She came to Ayesha and informed her. Ayesha cried and said, ‘Your dream is true, for Abu Bakr has been killed. The dye is the blood, and his clothes are his shroud’.
فَدَخَلَ النَّبِيُّ ص وَ هِيَ كَذَلِكَ فَقَالَ مَا أَبْكَاهَا فَذَكَرُوا الرُّؤْيَا فَقَالَ ع لَيْسَ كَمَا عَبَّرَتْ عَائِشَةُ وَ لَكِنْ يَرْجِعُ أَبُو بَكْرٍ صَالِحاً فَتَحْمِلُ مِنْهُ أَسْمَاءُ بِغُلَامٍ تُسَمِّيهِ مُحَمَّداً يَجْعَلُهُ اللَّهُ غَيْظاً عَلَى الْكَافِرِينَ وَ الْمُنَافِقِينَ قَالَ فَكَانَ كَمَا أَخْبَرَ ع.
The Prophet-saww entered and she was like that. He-saww said: ‘What makes her cry?’ They mentioned the dream. He-saww said: ‘It isn’t as Ayesha has interpreted, but Abu Bakr will return safely. Asma would become pregnant from him with a boy and name him ‘Muhammad’. Allah-azwj would Make him wrathful upon the Kafirs and the hypocrites’. He said, ‘It happened as he-saww had informed’’.[63]
وَ عَنِ الْحَارِثِ بْنِ كَعْبٍ عَنْ حَبِيبِ بْنِ عَبْدِ اللَّهِ قَالَ: وَ اللَّهِ إِنِّي لَعِنْدَ عَلِيٍّ ع جَالِساً إِذْ جَاءَهُ عُبَيْدُ اللَّهِ بْنُ قُعَيْنٍ مِنْ قِبَلِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ يَسْتَصْرِخُهُ قَبْلَ الْوَقْعَةِ فَقَامَ عَلِيٌّ ع فَنَادَى فِي النَّاسِ الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ النَّاسُ
And from Al Haris Bin Ka’b, from Habeeb Bin Abdullah who said,
‘By Allah-azwj! I was seated in the presence of Ali-asws when Ubeydullah Bin Queyn came to him from the direction of Muhammad Bin Abu Bakr, screaming at him-asws before the incident. Ali-asws stood up and called out for the congregational Salat among the people. The people gathered.
فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ ذَكَرَ رَسُولَ اللَّهِ ص فَصَلَّى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَهَذَا صَرِيخُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَ إِخْوَانِكُمْ مِنْ أَهْلِ مِصْرَ قَدْ سَارَ إِلَيْهِمُ ابْنُ النَّابِغَةِ عَدُوُّ اللَّهِ وَ عَدُوُّ مَنْ وَالاهُ وَ وَلِيُّ مَنْ عَادَى اللَّهَ
He-asws ascended the pulpit, praised Allah-azwj and extolled upon Him-azwj, and mentioned Rasool-Allah-saww and sent Salawaat upon him-saww, then said: ‘As for after, this one is shouting about Muhammad Bin Abu Bakr and your brethren from the people of Egypt. Ibn Al-Nabigha (Amro Bin Al-Aas) has travelled to them, being an enemy of Allah-azwj and an enemy of the ones who befriend Him-azwj, and a friend to the ones inimical to Allah-azwj.
فَلَا يَكُونَنَّ أَهْلُ الضَّلَالِ إِلَى بَاطِلِهِمْ وَ الرُّكُونِ إِلَى سَبِيلِ الطَّاغُوتِ أَشَدَّ اجْتِمَاعاً عَلَى بَاطِلِهِمْ مِنْكُمْ عَلَى حَقِّكُمْ فَكَأَنَّكُمْ بِهِمْ قَدْ بَدَءُوكُمْ وَ إِخْوَانَكُمْ بِالْغَزْوِ فَاعْجَلُوا إِلَيْهِمْ بِالْمُوَاسَاةِ وَ النَّصْرِ
The people of straying cannot happen to be stronger to their falsehood and inclining to the ways of tyrants, uniting upon their falsehood, than you are upon your right. It is as if you are with them. They have initiated you and your brethren with the war, so hasten to them with the consolation and the help.
عِبَادَ اللَّهِ إِنَّ مِصْرَ أَعْظَمُ مِنَ الشَّامِ خَيْراً وَ خَيْرٌ أَهْلًا فَلَا تُغْلَبُوا عَلَى مِصْرَ فَإِنَّ بَقَاءَ مِصْرَ فِي أَيْدِيكُمْ عِزٌّ لَكُمْ وَ كَبْتٌ لِعَدُوِّكُمْ اخْرُجُوا إِلَى الْجَرَعَةِ وَ الْجَرَعَةُ بَيْنَ الْحِيرَةِ إِلَى الْكُوفَةِ لِنَتَوَافَى هُنَاكَ كُلُّنَا غَداً إِنْ شَاءَ اللَّهُ
Servants of Allah-azwj! Egypt is mightier than Syria in goodness, and its people are good, so do not be overcome upon Egypt, for the survival of Egypt is in your hands, and honour for you and a stifling of your enemies. Go out to Al-Jar’a, and Al-Jar’a is between Al-Hira to Al-Kufa, for all of us to gather ever there, if Allah-azwj so Desires!’
قَالَ فَلَمَّا كَانَ الْغَدُ خَرَجَ يَمْشِي فَنَزَلَهَا بُكْرَةً فَأَقَامَ بِهَا حَتَّى انْتَصَفَ النَّهَارُ فَلَمْ يُوَافِهِ مِائَةُ رَجُلٍ فَرَجَعَ فَلَمَّا كَانَ الْعَشِيُّ بَعَثَ إِلَى الْأَشْرَافِ فَجَمَعَهُمْ فَدَخَلُوا عَلَيْهِ الْقَصْرَ وَ هُوَ كَئِيبٌ حَزِينٌ
He (the narrator) said, ‘When it was the next morning, he-asws went out walking, and descended early morning. He-asws stayed at it until middle of the day, but not even a hundred men gathered for him-asws. So, he-asws returned. When it was the evening, he-asws sent a message to the nobles and gathered them. They entered to him at the government building, and he-asws was gloomy, sad.
فَقَالَ الْحَمْدُ لِلَّهِ عَلَى مَا قَضَى مِنْ أَمْرٍ وَ قَدَّرَ مِنْ فِعْلٍ وَ ابْتَلَانِي بِكُمْ أَيَّتُهَا الْفِرْقَةُ الَّتِي لَا تُطِيعُ إِذَا أَمَرْتُهَا وَ لَا تُجِيبُ إِذَا دَعَوْتُهَا لَا أَبَا لِغَيْرِكُمْ مَا ذَا تَنْتَظِرُونَ بِنَصْرِكُمْ وَ الْجِهَادِ عَلَى حَقِّكُمْ الْمَوْتُ خَيْرٌ مِنَ الذُّلِّ فِي هَذِهِ الدُّنْيَا لِغَيْرِ الْحَقِّ وَ اللَّهِ إِنْ جَاءَنِي الْمَوْتُ وَ لَيَأْتِيَنِّي فَلَيُفَرِّقَنَّ بَيْنِي وَ بَيْنَكُمْ لَتَجِدُنَّنِي لِصُحْبَتِكُمْ قَالِياً
He-asws said: ‘The Praise is for Allah-azwj upon what He-azwj has Judged from a matter and Pre-Determined from a deed, and He-azwj has Tried me-asws with you all. O you group which does not obey when I-asws order it and does not answer when I-asws call it! May there be no father for others! What is that you are awaiting with your help and the Jihad upon your rights? The death is better than the disgrace in this world to be without rights. By Allah-azwj! If the death comes to me-asws, and let it come to me-asws, and let it separate between me-asws and you all, you will find me taking a break from your company.
أَ لَا دِينٌ يَجْمَعُكُمْ أَ لَا حَمِيَّةٌ تَغِيظُكُمْ أَ لَا تَسْمَعُونَ بِعَدُوِّكُمْ يَنْتَقِصُ بِلَادَكُمْ وَ يَشُنُّ الْغَارَةَ عَلَيْكُمْ أَ وَ لَيْسَ عَجَباً أَنَّ مُعَاوِيَةَ يَدْعُو الْجُفَاةَ الطَّغَامَ الظَّلَمَةَ فَيَتَّبِعُونَهُ عَلَى غَيْرِ عَطَاءٍ وَ لَا مَعُونَةٍ فَيُجِيبُونَهُ فِي السَّنَةِ الْمَرَّةَ وَ الْمَرَّتَيْنِ وَ الثَّلَاثِ إِلَى أَيِّ وَجْهٍ شَاءَ
Is there no religion to unite you? Is there no zeal enraging you? Can you not hear your enemies disparaging your city and launching the raids upon you? Isn’t is surprising that Muawiya is calling the desert-dwellers, the Bedouins, the oppressors, and they are following him upon without any awards (being paid to them), nor provisions, and they are answering him during the year, one, and twice, and the three times to whichever directions he so desires to send them.
ثُمَّ أَنَا أَدْعُوكُمْ وَ أَنْتُمْ أُولِي النُّهَى وَ بَقِيَّةُ النَّاسِ فَتَخْتَلِفُونَ وَ تَفْتَرِقُونَ عَنِّي وَ تَعْصُونِّي وَ تُخَالِفُونَ عَلَيَّ
Then I-asws am calling you and you are foremost to refuse, and you are the remainder of the people. You are differing and separating away from me-asws, and disobeying me-asws, and opposing me-asws.
فَقَامَ إِلَيْهِ مَالِكُ بْنُ كَعْبٍ الْأَرْحَبِيُّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ انْدُبِ النَّاسَ مَعِي فَإِنَّهُ لَا عِطْرَ بَعْدَ عَرُوسٍ لِمِثْلِ هَذَا الْيَوْمِ كُنْتُ أَدَّخِرُ نَفْسِي وَ إِنَّ الْأَجْرَ لَا يَأْتِي إِلَّا بِالْكُرْهِ ثُمَّ الْتَفَتَ إِلَى النَّاسِ وَ قَالَ اتَّقُوا اللَّهَ وَ أَجِيبُوا إِمَامَكُمْ وَ انْصُرُوا دَعْوَتَهُ وَ قَاتِلُوا عَدُوَّكُمْ إِنَّا نَسِيرُ إِلَيْهِمْ يَا أَمِيرَ الْمُؤْمِنِينَ
Malik Bin Ka’ab Al-Arhaby stood up to him. He said, ‘O Amir Al-Momineen-asws! Enforce the people with me, for there is no perfume after a bride for the like of this day. I used to save myself, and the recompense will not be coming except with the abhorrence’. Then he turned towards the people and said, ‘Fear Allah-azwj and answer your Imam-asws and help his-asws call and fight your enemies. We shall travel to them, O Amir Al-Momineen-asws!’
فَأَمَرَ عَلِيٌّ سَعْداً مَوْلَاهُ أَنْ يُنَادِيَ أَلَا سِيرُوا مَعَ مَالِكِ بْنِ كَعْبٍ إِلَى مِصْرَ وَ كَانَ وَجْهاً مَكْرُوهاً فَلَمْ يَجْتَمِعُوا إِلَيْهِ شَهْراً فَلَمَّا اجْتَمَعَ لَهُ مِنْهُمْ مَا اجْتَمَعَ خَرَجَ بِهِمْ مَالِكٌ فَعَسْكَرَ بِظَاهِرِ الْكُوفَةِ وَ خَرَجَ مَعَهُ عَلِيٌّ فَنَظَرَ فَإِذَا جَمِيعُ مَنْ خَرَجَ نَحْوٌ مِنْ أَلْفَيْنِ
Ali-asws instructed Sa’ad, his-asws slave, that he calls out, ‘Indeed! Travel with Malik Bin Ka’ab to Egypt!’ And it was an abhorrent direction. But they did not gather to him for a month. When they gathered for him from them what gathered, Malik went out with them and encamped at the back of Al-Kufa, and Ali-asws went out with him. He-asws looked around and there, about two thousand had gathered from the ones who had come out.
فَقَالَ ع سِيرُوا وَ اللَّهِ مَا أَنْتُمْ مَا إِخَالُكُمْ تُدْرِكُونَ الْقَوْمَ حَتَّى يَنْقَضِيَ أَمْرُهُمْ فَخَرَجَ مَالِكٌ بِهِمْ وَ سَارَ خَمْسَ لَيَالٍ فَقَدِمَ الْحَجَّاجُ بْنُ غَزِيَّةَ الْأَنْصَارِيُّ مِنْ مِصْرَ فَأَخْبَرَهُ بِمَا عَايَنَ مِنْ هَلَاكِ مُحَمَّدٍ وَ قَدِمَ عَبْدُ الرَّحْمَنِ بْنُ شَبِيبٍ وَ كَانَ عَيْناً لِعَلِيٍّ ع وَ أَخْبَرَهُ أَنَّهُ لَمْ يَخْرُجْ مِنَ الشَّامِ حَتَّى قَدِمَتِ البشر [الْبُشْرَى] مِنْ قِبَلِ عَمْرِو بْنِ الْعَاصِ يَتْبَعُ بَعْضُهُ بَعْضاً بِفَتْحِ مِصْرَ وَ قَتْلِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ
He-asws said: ‘Travel, by Allah-azwj! Whatever you are and whatever your doubts, go to the people until you terminate their affair!’ Malik went out with them and travelled for five night. Al-Hajjaj Bin Gaziya Al-Ansari arrived from Egypt and informed him-asws with what he had seen of the death of Muhammad (Ibn Abu Bakr). And Abdul Rahman Bin Shabeeb arrived, and he was an informer for Ali-asws, and informed him-asws that he had not gone out from Syrian until Al-Bushr had arrive from the direction of Amro Bin Al-Aas, following each other with conquest of Egypt and the killing of Muhammad Bin Abu Bakr.
وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا رَأَيْتُ يَوْماً قَطُّ سُرُوراً مِثْلَ سُرُورٍ رَأَيْتُهُ بِالشَّامِ حِينَ أَتَاهُمْ قَتْلُ مُحَمَّدٍ فَقَالَ عَلِيٌّ ع أَمَا إِنَّ حُزْنَنَا عَلَى قَتْلِهِ عَلَى قَدْرِ سُرُورِهِمْ بِهِ لَا بَلْ يَزِيدُ أَضْعَافاً
And he said, ‘O Amir Al-Momineen-asws! I have not seen any day at all of happiness like the happiness I saw at Syria when (news of the) killing of Muhammad came to them’. Ali-asws said: ‘But our grief upon his killing is upon a measurement of their happiness with it. No, but it is an increased multiple’.
فَرَدَّ ع مَالِكاً مِنَ الطَّرِيقِ وَ حَزِنَ عَلَى مُحَمَّدٍ حَتَّى رُئِيَ ذَلِكَ فِيهِ وَ تَبَيَّنَ فِي وَجْهِهِ وَ قَامَ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَلَا وَ إِنَّ مِصْرَ قَدِ افْتَتَحَهَا الْفَجَرَةُ أَوْلِيَاءُ الْجَوْرِ وَ الظُّلْمِ الَّذِينَ صَدُّوا عَنْ سَبِيلِ اللَّهِ وَ بَغَوُا الْإِسْلَامَ عِوَجاً
He-asws returned Malik from the road and grieved upon Muhammad until that was seen in him-asws and manifest in his-asws face, and he-asws stood up to address. He-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘Indeed! Egypt has been conquered by the immoral friends of the tyrants and the oppressors, those who hindered from the Way of Allah-azwj and rebelled against Al-Islam crookedly.
أَلَا وَ إِنَّ مُحَمَّدَ بْنَ أَبِي بَكْرٍ قَدِ اسْتُشْهِدَ رَحِمَهُ اللَّهُ عَلَيْهِ وَ عِنْدَ اللَّهِ نَحْتَسِبُهُ أَمَا وَ اللَّهِ لَقَدْ كَانَ مَا عَلِمْتُ يَنْتَظِرُ الْقَضَاءَ وَ يَعْمَلُ لِلْجَزَاءِ وَ يُبْغِضُ شَكْلَ الْفَاجِرِ وَ يُحِبُّ سَمْتَ الْمُؤْمِنِ
Indeed, and Muhammad Bin Abu Bakr has been martyred, may Allah-azwj have Mercy on him, and with Allah-azwj is his Reckoning. But, by Allah-azwj! It has happened what you know, he was awaiting the Ordainment, and working for the Recompense, and hating the form of the immoral, and he loved the manners of the Momin.
وَ إِنِّي وَ اللَّهِ مَا أَلُومُ نَفْسِي عَلَى تَقْصِيرٍ وَ لَا عَجْزٍ وَ إِنِّي لِمُقَاسَاةِ الْحَرْبِ مُجِدٌّ بَصِيرٌ إِنِّي لَأُقْدِمُ عَلَى الْحَرْبِ وَ أَعْرِفُ وَجْهَهُ وَجْهَ الْحَزْمِ وَ أَقُومُ بِالرَّأْيِ الْمُصِيبِ فَأَسْتَصْرِخُكُمْ مُعْلِناً وَ أُنَادِيكُمْ مُسْتَغِيثاً فَلَا تَسْمَعُونَ لِي قَوْلًا وَ لَا تُطِيعُونَ لِي أَمْراً حَتَّى تَصِيرَ الْأُمُورُ إِلَى عَوَاقِبِ الْمَسَاءَةِ
And by Allah-azwj I-asws do not blame myself-asws upon the deficiency nor inability, and for me-asws to suffer from the war is a glorious sight. I-asws advance to the war and I-asws know its face, aspect of the defeat, and I-asws stand by the correct opinion. So, I-asws cry out to you openly, and I-asws call out to you for help, but you are not listening to any word of mine-asws, nor are you obeying any orders of mine until the affairs come to the evil end-results.
وَ أَنْتُمُ الْقَوْمُ لَا يُدْرَكُ بِكُمُ الثَّأْرُ وَ لَا يُنْقَصُ بِكُمُ الْأَوْتَارُ دَعَوْتُكُمْ إِلَى غِيَاثِ إِخْوَانِكُمْ مُنْذُ بِضْعٍ وَ خَمْسِينَ لَيْلَةً فَجَرْجَرْتُمْ عَلَيَّ جَرْجَرَةَ الْجَمَلِ الْأَسَرِّ وَ تَثَاقَلْتُمْ إِلَى الْأَرْضِ تَثَاقُلَ مَنْ لَا نِيَّةَ لَهُ فِي الْجِهَادِ وَ لَا رَأْيَ لَهُ فِي اكْتِسَابِ الْأَجْرِ
You are a people the retaliation will not be realised by you nor will the tendencies be lacking with you. You are being called to help your brethren since more than five nights, but you are dragging your feet upon me-asws, dragging of the captive camel, and you are being sluggish to the ground, the sluggishness of the one having no intention for him regarding the Jihad nor is there any view for him regarding earning the Recompense.
ثُمَّ خَرَجَ إِلَيَّ مِنْكُمْ جُنَيْدٌ مُتَذَائِبٌ ضَعِيفٌ كَأَنَّما يُساقُونَ إِلَى الْمَوْتِ وَ هُمْ يَنْظُرُونَ فَأُفٍّ لَكُمْ ثُمَّ نَزَلَ فَدَخَلَ رَحْلَهُ.
Then there came out to me-asws weak soldiers, lethargic (exhausted), It is as if they are being driven to the death and they are looking on [8:6]. So, ugh to you all!’ Then he-asws descended and entered to where his-asws belongings were’’.[64]
قَالَ إِبْرَاهِيمُ فَحَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنِ الْمَدَائِنِيِّ قَالَ: كَتَبَ عَلِيٌّ ع إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ وَ هُوَ عَلَى الْبَصْرَةِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ سَلَامٌ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَمَّا بَعْدُ فَإِنَّ مِصْرَ قَدِ افْتُتِحَتْ وَ قَدِ اسْتُشْهِدَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ وَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ نَحْسُبُهُ
Ibrahim said, ‘It is narrated to us by Muhammad Bin Abdullah, from Al Madainy who said,
‘Ali-asws wrote to Abdullah Bin Al-Abbas and he was (a governor) upon Al-Basra: ‘From a servant of Ali-asws Amir Al-Momineen, to Abdullah Bin Abbas. Greetings be unto you and Mercy of Allah-azwj and His-azwj Blessings. As for after, Egypt has been conquered and Muhammad Bin Abu Bakr has been martyred, and in the Presence of Allah-azwj Mighty and Majestic we shall have his Reckoning.
وَ قَدْ كُنْتُ أَوْعَزْتُ إِلَى النَّاسِ وَ تَقَدَّمْتُ إِلَيْهِمْ فِي بَدْءِ الْأَمْرِ وَ أَمَرْتُهُمْ بِإِعَانَتِهِ قَبْلَ الْوَقْعَةِ وَ دَعَوْتُهُمْ سِرّاً وَ جَهْراً وَ عَوْداً وَ بَدْءاً فَمِنْهُمُ الْآتِي كَارِهاً وَ مِنْهُمُ الْمُعْتَلُّ كَاذِباً وَ مِنْهُمُ الْقَاعِدُ خَاذِلًا
And I-asws had given instructions to the people and preceded to them in the beginning of the matter and ordered them with supporting him before the event, and I-asws called them secretly and openly, and repeatedly and initiating. From them were those who disliked, and from them was the invalid liar, and from them was the one sitting back, forsaking.
أَسْأَلُ اللَّهَ أَنْ يَجْعَلَ لِي مِنْهُمْ فَرَجاً وَ أَنْ يُرِيحَنِي مِنْهُمْ عَاجِلًا فَوَ اللَّهِ لَوْ لَا طَمَعِي عِنْدَ لِقَاءِ الْعَدُوِّ فِي الشَّهَادَةِ وَ تَوْطِينِي نَفْسِي عِنْدَ ذَلِكَ لَأَحْبَبْتُ أَنْ لَا أَبْقَى مَعَ هَؤُلَاءِ يَوْماً وَاحِداً عَزَمَ اللَّهُ لَنَا وَ لَكَ عَلَى تَقْوَاهُ وَ هُدَاهُ إِنَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
I ask Allah-azwj that He-azwj Make a relief to be for me-asws from them, and that He-azwj Give me-asws rest from them immediately. But Allah-azwj! Had it not been my-asws wishing to meet the enemy regarding the martyrdom, and settling myself-asws at that, I-asws would have loved it that I-asws do not remain with them even for one day. May Allah-azwj Determine for us and you to be upon His-azwj fear and His-azwj Guidance. He-azwj is Able upon all things, and the greetings be unto you all, and Mercy of Allah-azwj and His-azwj Blessings’.
قَالَ فَكَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ لِعَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ مِنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ سَلَامٌ عَلَى أَمِيرِ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي كِتَابُكَ تَذْكُرُ فِيهِ افْتِتَاحَ مِصْرَ وَ هَلَاكَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ
He (the narrator) said, ‘Abdullah Bin Al Abbas wrote to him-asws, ‘To a servant of Allah-azwj Ali-asws Amir Al-Momineen-asws, from Abdullah Bin Abbas. Greetings be unto Amir Al-Momineen-asws, and Mercy of Allah-azwj and His-azwj Blessings. As for after, you letter reached me-asws mentioning in it the conquest of Egypt and death of Muhammad Bin Abu Bakr.
وَ أَنَّكَ سَأَلْتَ رَبَّكَ أَنْ يَجْعَلَ لَكَ مِنْ رَعِيَّتِكَ الَّتِي ابْتُلِيتَ بِهَا فَرَجاً وَ مَخْرَجاً وَ أَنَا أَسْأَلُ اللَّهَ أَنْ يُعْلِيَ كَلِمَتَكَ وَ أَنْ يَأْتِيَ بِمَا تُحِبُّهُ عَاجِلًا وَ اعْلَمْ أَنَّ اللَّهَ صَانِعٌ لَكَ وَ مُقِرٌّ دَعْوَتَكَ وَ كَابِتٌ عَدُوَّكَ
And you-asws asked your-asws Lord-azwj to Make relief and an exit to be for you-asws from your-asws citizens whom you-asws are tried with, while I ask Allah-azwj that He-azwj Raise your-asws words and to Come with what you-asws love immediately. And know that Allah-azwj would Make for you-asws and Cause your-asws call to be accepted and Suppress your-asws enemies.
وَ أُخْبِرُكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّ النَّاسَ رُبَّمَا قَبَضُوا ثُمَّ نَشِطُوا فَارْفُقْ بِهِمْ يَا أَمِيرَ الْمُؤْمِنِينَ وَ دَارِهِمْ وَ مُنَّهُمْ وَ اسْتَعِنْ بِاللَّهِ عَلَيْهِمْ كَفَاكَ اللَّهُ الْمُهِمَّ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
And I inform you-asws, O Amir Al-Momineen-asws! The people are sometimes withdrawn, then they are energised, so be kind with them, O Amir Al-Momineen-asws, and be in their circles and confer upon them, and seek Assistance of Allah-azwj upon them, Allah-azwj would Suffice you-asws of their worries. And the greetings be unto you, and Mercy of Allah-azwj and His-azwj Blessings’’.[65]
قَالَ الْمَدَائِنِيُّ وَ رُوِيَ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ قَدِمَ مِنَ الْبَصْرَةِ عَلَى عَلِيٍّ فَعَزَّاهُ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ.
Al-Madainy said, ‘And it is reported that Abdullah Bin Abbas arrived from Al-Basra to Ali-asws and consoled him-asws of Muhammad Bin Abu Bakr’.[66]
وَ عَنْ مَالِكِ بْنِ الْجَوْنِ الْحَضْرَمِيِّ أَنَّ عَلِيّاً ع قَالَ: رَحِمَ اللَّهُ مُحَمَّداً كَانَ غُلَاماً حَدَثاً لَقَدْ كُنْتُ أَرَدْتُ أَنْ أُوَلِّيَ الْمِرْقَالَ هَاشِمَ بْنَ عُتْبَةَ مِصْرَ فَإِنَّهُ وَ اللَّهِ لَوْ وَلَّيْتُهَا لَمَا حلى [خَلَّى] لِابْنِ الْعَاصِ وَ أَعْوَانِهِ الْعَرْصَةَ وَ لَا قُتِلَ إِلَّا وَ سَيْفُهُ فِي يَدِهِ بِلَا ذَمٍّ لِمُحَمَّدٍ فَلَقَدْ أَجْهَدَ نَفْسَهُ وَ قَضَى مَا عَلَيْهِ.
And from Malik Bin Al Jown Al Hazramy,
‘Ali-asws said: ‘May Allah-azwj have Mercy on Muhammad. He was a young boy. I-asws had wanted that I-asws place Al-Mirqal Bin Utba in charge of Egypt for he, by Allah-azwj had been in charge, he would have neither vacated the plains for Ibn Al-Aas and his supporters, nor would he have been killed and his sword was in his hands, without there being any condemnation to Muhammad. He had exerted his-self and it was Ordain what was upon him’’.[67]
قَالَ الْمَدَائِنِيُ وَ قِيلَ لِعَلِيٍّ ع لَقَدْ جَزِعْتَ عَلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ جَزَعاً شَدِيداً يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ وَ مَا يَمْنَعُنِي أَنَّهُ كَانَ لِي رَبِيباً وَ كَانَ لِبَنِيَّ أَخًا وَ كُنْتُ لَهُ وَالِداً أَعُدُّهُ وَلَداً.
Al Madainy said,
‘And it was said to Ali-asws, ‘You-asws are being alarmed upon Muhammad Bin Abu Bakr with a severe alarm, O Amir Al-Momineen-asws!’ He-asws said: ‘And what prevents me? He was a stepson to me-asws, and a brother to my-asws sons, and I-asws was a father to him counting him as a son’’.[68]
وَ رَوَى إِبْرَاهِيمُ الثَّقَفِيُّ عَنْ رِجَالِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدَبٍ عَنْ أَبِيهِ قَالَ: دَخَلَ عَمْرُو بْنُ الْحَمِقِ وَ حُجْرُ بْنُ عَدِيٍّ وَ حَبَّةُ الْعُرَنِيُّ وَ الْحَارِثُ الْأَعْوَرُ وَ عَبْدُ اللَّهِ بْنُ سَبَإٍ عَلَى أَمِيرِ الْمُؤْمِنِينَ بَعْدَ مَا افْتُتِحَتْ مِصْرُ وَ هُوَ مَغْمُومٌ حَزِينٌ فَقَالُوا لَهُ بَيِّنْ لَنَا مَا قَوْلُكَ فِي أَبِي بَكْرٍ وَ عُمَرَ
And it reported by Ibrahim Al Saqafy, from his men, from Abdul Rahman Bin Jundab, from his father who said,
‘Amro Bin Al Hamiq and Hujr Bin Aday, and Habbat Al-Arny, and Al-Haris Bin Al-Awr, and Abdullah Bin Saba entered to see Amir Al-Momineen-asws after Egypt had been conquered, and he-asws was gloomy, sad. They said to him-asws, ‘Explain to us your-asws words regarding Abu Bakr and Umar’.
فَقَالَ لَهُمْ عَلِيٌّ ع هَلْ فَرَغْتُمْ لِهَذَا وَ هَذِهِ مِصْرُ قَدِ افْتُتِحَتْ وَ شِيعَتِي بِهَا قَدْ قُتِلَتْ أَنَا مُخْرِجٌ إِلَيْكُمْ كِتَاباً أُخْبِرُكُمْ فِيهِ عَمَّا سَأَلْتُمْ وَ أَسْأَلُكُمْ أَنْ تَحْفَظُوا مِنْ حَقِّي مَا ضَيَّعْتُمْ فَاقْرَءُوهُ عَلَى شِيعَتِي وَ كُونُوا عَلَى الْحَقِّ أَعْوَاناً
Ali-asws said to them: ‘Are you free for this? And this here is Egypt having been conquered, and my-asws Shias at it have been killed. I-asws am bringing out to you a letter informing you in it what you are asking about, and I-asws ask you to preserve from my-asws rights what you have wasted. Read it out to my-asws Shias and be supporters upon the truth’.
وَ هَذِهِ نُسْخَةُ الْكِتَابِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مَنْ قَرَأَ كِتَابِي هَذَا مِنَ الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ السَّلَامُ عَلَيْكُمْ فَإِنِّي أَحْمَدُ إِلَيْكُمُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ
And this is a copy of the letter: ‘And from a servant of Allah-azwj Ali-asws Amir Al-Momineen, to one from the Momineen and the Muslims who reads this letter of mine-asws. The greetings be unto you all! I-asws praise Allah-azwj to you Who, there is no god except He-azwj.
أَمَّا بَعْدُ فَإِنَّ اللَّهَ بَعَثَ مُحَمَّداً نَذِيراً لِلْعَالَمِينَ وَ أَمِيناً عَلَى التَّنْزِيلِ وَ شَهِيداً عَلَى هَذِهِ الْأُمَّةِ وَ أَنْتُمْ مَعَاشِرَ الْعَرَبِ يَوْمَئِذٍ عَلَى شَرِّ دِينٍ وَ فِي شَرِّ دَارٍ مُنِيخُونَ عَلَى حِجَارَةٍ خَشِنٍ وَ جَنَادِلَ صُمٍّ وَ شَوْكٍ مَبْثُوثٍ فِي الْبِلَادِ تَشْرَبُونَ الْمَاءَ الْخَبِيثَ وَ تَأْكُلُونَ الطَّعَامَ الْجَشِبَ وَ تَسْفِكُونَ دِمَاءَكُمْ وَ تَقْتُلُونَ أَوْلَادَكُمْ وَ تَقْطَعُونَ أَرْحَامَكُمْ وَ تَأْكُلُونَ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ سُبُلُكُمْ خَائِفَةٌ وَ الْأَصْنَامُ فِيكُمْ مَنْصُوبَةٌ وَ لَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ
As for after, surely Allah-azwj Muhammad as a warner to the worlds, and a trustee upon the Revelation, and a witness upon this community, and you community of the Arabs in those days were upon an evil religion, and in an evil house, bending to rough stones and deaf stones, and scattered thorns in the country, drinking the wicked water and eating the fertiliser as food, and shedding your blood, and killing your children, and cutting off your relationships, and devouring the wealth between you with the falsehood, your ways were fearful, and the idols were installed among you, And most of them do not believe in Allah except and they are associating [12:106].
فَمَنَّ اللَّهُ عَزَّ وَ جَلَّ عَلَيْكُمْ بِمُحَمَّدٍ ص فَبَعَثَهُ إِلَيْكُمْ رَسُولًا مِنْ أَنْفُسِكُمْ وَ قَالَ فِي مَا أَنْزَلَ مِنْ كِتَابِهِ هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُوا عَلَيْهِمْ آياتِهِ وَ يُزَكِّيهِمْ وَ يُعَلِّمُهُمُ الْكِتابَ وَ الْحِكْمَةَ وَ إِنْ كانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ
Allah-azwj Mighty and Majestic Conferred upon you with Muhammad-saww. He-azwj Sent him-saww to you all as a Messenger from yourselves and Said in what is Revealed from His-azwj Book: He is the One Who Sent among the inhabitants of Makkah, a Rasool from them, reciting His Verses to them and purifying them, and teaching them the Book and the Wisdom, and surely, before they were in clear straying [62:2].
وَ قَالَ لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ ما عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ وَ قَالَ لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ وَ قَالَ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
And Said: There has come to you a Rasool from yourselves. It is grievous upon him what is distressing upon you, being full of concern upon you. With the Momineen he is kind, merciful [9:128]. And Said: Certainly Allah Conferred a Favour upon the Momineen when He Sent among them a Rasool from among themselves, [3:164] That is the Grace of Allah. He Gives it to ones He so Desires to, and Allah is with the Mighty Grace [62:4].
فَكَانَ الرَّسُولُ إِلَيْكُمْ مِنْ أَنْفُسِكُمْ بِلِسَانِكُمْ فَعَلَّمَكُمُ الْكِتَابَ وَ الْحِكْمَةَ وَ الْفَرَائِضَ وَ السُّنَّةَ وَ أَمَرَكُمْ بِصِلَةِ أَرْحَامِكُمْ وَ حَقْنِ دِمَائِكُمْ وَ صَلَاحِ ذَاتِ الْبَيْنِ وَ أَنْ تُؤَدُّوا الْأَماناتِ إِلى أَهْلِها وَ أَنْ تُوفُوا بِالْعَهْدِ وَ لا تَنْقُضُوا الْأَيْمانَ بَعْدَ تَوْكِيدِها
He-saww was the Rasool-saww to you all from yourselves, in your language. He-saww taught you the Book, and the Wisdom, and the Obligation, and the Sunnah, and he-saww instructed you with maintaining your relations, and save your blood, and righteousness between yourselves, and render the entrustments to their owners, [4:58], and that you should fulfil the vows, and do not be breaking the oaths after its affirmation, [16:91].
وَ أَمَرَكُمْ أَنْ تَعَاطَفُوا وَ تَبَارُّوا وَ تَبَاشَرُوا وَ تَبَاذَلُوا وَ تَرَاحَمُوا وَ نَهَاكُمْ عَنِ التَّنَاهُبِ وَ التَّظَالُمِ وَ التَّحَاسُدِ وَ التَّبَاغِي وَ التَّقَاذُفِ وَ عَنْ شُرْبِ الْخَمْرِ وَ بَخْسِ الْمِكْيَالِ وَ نَقْصِ الْمِيزَانِ
And he-saww instructed you that you (with each other) have compassion, and be righteous, and smile, and spend, and be kind; and he-saww forbade you from the looting, and the injustice, and the jealousy, and the transgressing, and the slandering, and from drinking the wine, and underestimate in the measure and be deficient in the scale (weighing).
وَ تَقَدَّمَ إِلَيْكُمْ فِيمَا تَلَا عَلَيْكُمْ أَنْ لَا تَزْنُوا وَ لَا تَرْبُوا وَ لَا تَأْكُلُوا أَمْوَالَ الْيَتَامَى وَ أَنْ تُؤَدُّوا الْأَماناتِ إِلى أَهْلِها وَ لا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ
And he-saww advanced to you all among what he-saww recited to you that you shall not commit adultery, nor interest (usury), nor devour wealth of the orphans, and to render the entrustments to their owners, [4:58] and do not mischievous in the land, as transgressors” [2:60] and do not be aggressive; surely Allah does not love the aggressors [2:190].
فَكُلُّ خَيْرٍ يُدْنِي إِلَى الْجَنَّةِ وَ يُبَاعِدُ مِنَ النَّارِ أَمَرَكُمْ بِهِ وَ كُلُّ شَرٍّ يُدْنِي إِلَى النَّارِ وَ يُبَاعِدُ مِنَ الْجَنَّةِ نَهَاكُمْ عَنْهُ
Thus, every good which could draw closer to the Paradise and distance from the Fire, he-saww had instructed you with it, and every evil drawing closer to the Fire and distancing form the Paradise, he-saww had forbidden you from it.
فَلَمَّا اسْتَكْمَلَ مُدَّتَهُ مِنَ الدُّنْيَا تَوَفَّاهُ اللَّهُ إِلَيْهِ سَعِيداً حَمِيداً فَيَا لَهَا مُصِيبَةً خَصَّتِ الْأَقْرَبِينَ وَ عَمَّتْ جَمِيعَ الْمُسْلِمِينَ مَا أُصِيبُوا قَبْلَهَا بِمِثْلِهَا وَ لَنْ يُعَايِنُوا بَعْدَهَا أُخْتَهَا
When his-saww term from the world was completed, Allah-azwj Caused him-saww to pass away to Him-azwj, happy, praised. Oh what a calamity it was in particular for the near ones, and blinded the entirety of the Muslims what they had not been afflicted before it with the like of it, and they will never witness its similar after it.
فَلَمَّا مَضَى لِسَبِيلِهِ ص تَنَازَعَ الْمُسْلِمُونَ الْأَمْرَ مِنْ بَعْدِهِ فَوَ اللَّهِ مَا كَانَ يُلْقَى فِي رُوعِي وَ لَا يَخْطُرُ عَلَى بَالِي أَنَّ الْعَرَبَ تَعْدِلُ هَذَا الْأَمْرَ بَعْدَ مُحَمَّدٍ عَنْ أَهْلِ بَيْتِهِ وَ لَا أَنَّهُمْ مُنَحُّوهُ عَنِّي مِنْ بَعْدِهِ
When he-saww had gone on his-saww way, the Muslims contended the command from after him-saww. By Allah-azwj! It had not been cast in my-asws soul nor had it occurred in my-asws mind that the Arabs, after Muhammad-saww, would snatch this command away from People-asws of his-saww Household, nor that they would erase is from me-asws from after him-saww.
فَمَا رَاعَنِي إِلَّا انْثِيَالُ النَّاسِ عَلَى أَبِي بَكْرٍ وَ إِجْفَالُهُمْ إِلَيْهِ لِيُبَايِعُوهُ فَأَمْسَكْتُ يَدِي وَ رَأَيْتُ أَنِّي أَحَقُّ بِمَقَامِ مُحَمَّدٍ ص وَ مِلَّةِ مُحَمَّدٍ ص فِي النَّاسِ بِمَنْ تَوَلَّى الْأَمْرَ بَعْدَهُ
But they did not care for me-asws except the people swarmed to Abu Bakr and their panicking to him to pledge allegiance to him. I-asws withheld my-asws hand and saw that I-asws was more rightful with the position of Muhammad-asws and nation of Muhammad-saww among the people than the ones in charge of the command after him-saww.
فَلَبِثْتُ بِذَلِكَ مَا شَاءَ اللَّهُ حَتَّى رَأَيْتُ رَاجِعَةً مِنَ النَّاسِ رَجَعَتْ عَنِ الْإِسْلَامِ تَدْعُو إِلَى مَحْقِ دِينِ اللَّهِ وَ مِلَّةِ مُحَمَّدٍ فَخَشِيتُ إِنْ لَمْ أَنْصُرِ الْإِسْلَامَ وَ أَهْلَهُ أَنْ أَرَى فِيهِ ثَلْماً وَ هَدْماً يَكُونُ الْمُصِيبَةُ بِهِمَا عَلَيَّ أَعْظَمَ مِنْ فَوَاتِ وِلَايَةِ أُمُورِكُمُ الَّتِي إِنَّمَا هِيَ مَتَاعُ أَيَّامٍ قَلَائِلَ
I-asws remained with that for as long as Allah-azwj so Desired until I-asws saw a reaction from the people returning from Al-Islam calling to obliterate the Religion of Muhammad-saww. I-asws feared that if I-asws do not help Al-Islam and its people right there and then, the calamity with them both upon me-asws would be greater than loss of governance of their affairs which rather, it is an enjoyment for a few days.
ثُمَّ يَزُولُ مَا كَانَ مِنْهَا كَمَا يَزُولُ السَّرَابُ وَ كَمَا يَنْقَشِعُ السَّحَابُ فَمَشَيْتُ عِنْدَ ذَلِكَ إِلَى أَبِي بَكْرٍ فَبَايَعْتُهُ وَ نَهَضْتُ فِي تِلْكَ الْأَحْدَاثِ حَتَّى زَاغَ الْبَاطِلُ وَ زَهَقَ وَ كَانَتْ كَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَ لَوْ كَرِهَ الْكافِرُونَ
Then it declined what had happened from it just the decline of the mirage and like the dissipation of the clouds. During that, I-asws (forced to) walked to Abu Bakr and (was forced to) pledged allegiance to him, and I-asws got up during those events until the falsehood was evaded and it vanished, and the Word of Allah-azwj happened to be the higher, and even thought the Kafirs dislike it.
فَتَوَلَّى أَبُو بَكْرٍ تِلْكَ الْأُمُورَ وَ سَدَّدَ وَ يَسَّرَ وَ قَارَبَ وَ اقْتَصَدَ فَصَحِبْتُهُ مُنَاصِحاً وَ أَطَعْتُهُ فِيمَا أَطَاعَ اللَّهَ فِيهِ جَاهِداً وَ مَا طَمِعْتُ أَنْ لَوْ حَدَثَ بِهِ حَدَثٌ وَ أَنَا حَيٌّ أَنْ يُرَدَّ إِلَيَّ الْأَمْرُ الَّذِي بَايَعْتُهُ فِيهِ طَمَعَ مُسْتَيْقِنٍ وَ لَا يَئِسْتُ مِنْهُ يَأْسَ مَنْ لَا يَرْجُوهُ
Abu Bakr ruled those affairs and he discharged, and eased, and drew closer, and aimed. I-asws accompanied him as an adviser and obeyed him in what Allah-azwj was being obeyed, (while) struggling (against falsehood). And I-asws did not, that if an event of death were to occur with him and I-asws was alive, he would return the command to me-asws which I-asws had pledged to him regarding it, an eagerness of the convinced, nor did I-asws despair from him the despair of the one who does not hope for it.
فَلَوْ لَا خَاصَّةُ مَا كَانَ بَيْنَهُ وَ بَيْنَ عُمَرَ لَظَنَنْتُ أَنَّهُ لَا يَدْفَعُهَا عَنِّي فَلَمَّا احْتَضَرَ بَعَثَ إِلَى عُمَرَ فَوَلَّاهُ فَسَمِعْنَا وَ أَطَعْنَا وَ نَاصَحْنَا وَ تَوَلَّى عُمَرُ الْأَمْرَ فَكَانَ مَرْضِيَّ السِّيرَةِ مَيْمُونَ النَّقِيبَةِ حَتَّى إِذَا احْتَضَرَ قُلْتُ فِي نَفْسِي لَنْ يَعْدِلَهَا عَنِّي لَيْسَ بِدَافِعِهَا عَنِّي
Had there not been a special relationship between him and Umar, I-asws think he would not have pushed it away from me-asws. When (death) presented, he sent a message to Umar and made him the ruler. We listened and obeyed, and we advised; and Umar oversaw the command. His conduct was that of a wolf until when (death) presented, I-asws said within myself it would not be kept away from me-asws. But he made me-asws to be the sixth of six.
فَمَا كَانُوا لِوِلَايَةِ أَحَدٍ أَشَدَّ كَرَاهِيَةً مِنْهُمْ لِوِلَايَتِي عَلَيْهِمْ فَكَانُوا يَسْمَعُونِّي عِنْدَ وَفَاةِ الرَّسُولِ ص أُحَاجُّ أَبَا بَكْرٍ وَ أَقُولُ يَا مَعْشَرَ قُرَيْشٍ إِنَّا أَهْلَ الْبَيْتَ أَحَقُّ بِهَذَا الْأَمْرِ مِنْكُمْ أَ مَا كَانَ فِينَا مَنْ يَقْرَأُ الْقُرْآنَ وَ يَعْرِفُ السُّنَّةَ وَ يَدِينُ بِدِينِ الْحَقِّ:
There not averse to the governance of anyone of them like their aversion to my-asws governance upon them. And they were making me-asws hear during the expiry of Rasool-saww, the need for Abu Bakr, and I-asws said: ‘Community of Quraysh! We-asws are People-asws of the Household, are more rightful with this command than you are. Was there no one among us reading the Quran and recognising the Sunnah and making is a religion with the religion of the truth?’
فَخَشِيَ الْقَوْمُ إِنْ أَنَا وُلِّيتُ عَلَيْهِمْ أَنْ لَا يَكُونَ لَهُمْ مِنَ الْأَمْرِ نَصِيبٌ مَا بَقُوا فَأَجْمَعُوا إِجْمَاعاً وَاحِداً فَصَرَفُوا الْوَلَايَةَ إِلَى عُثْمَانَ وَ أَخْرَجُونِي مِنْهَا رَجَاءَ أَنْ يَنَالُوهَا وَ يَتَدَاوَلُوهَا إِذْ يَئِسُوا أَنْ يَنَالُوهَا مِنْ قِبَلِي ثُمَّ قَالُوا هَلُمَّ بَايِعْ وَ إِلَّا جَاهَدْنَاكَ فَبَايَعْتُ مُسْتَكْرَهاً وَ صَبَرْتُ مُحْتَسِباً
The people feared that if I-asws were to rule upon them, there would not be any share for them from the command for as long as they remain alive. They gathered with one unity and the turned the governance to Usman and expelled me-asws from it wishing that they would get it, and they would pass it around, when they despaired from getting it from me-asws. Then they said, ‘Come, pledge allegiance, or else we shall fight you-asws’. So, I-asws pledged being forced and I-asws was patient, anticipating’.
فَقَالَ قَائِلُهُمْ يَا ابْنَ أَبِي طَالِبٍ إِنَّكَ عَلَى هَذَا الْأَمْرِ لَحَرِيصٌ فَقُلْتُ إِنَّهُمْ أَحْرَصُ مِنِّي وَ أَبْعَدُ أَيُّنَا أَحْرَصُ أَنَا الَّذِي طَلَبْتُ تُرَاثِي وَ حَقِّيَ الَّذِي جَعَلَنِيَ اللَّهُ وَ رَسُولُهُ أَوْلَى بِهِ أَمْ أَنْتُمْ إِذْ تَضْرِبُونَ وَجْهِي دُونَهُ وَ تَحُولُونَ بَيْنِي وَ بَيْنَهُ فَبُهِتُوا وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Their speaker said, ‘O son-asws of Abu Talib-asws! You-asws are greedy upon this command’. I-asws said: ‘They are greedier than me-asws, and more remote. Which of us is greedier? I-asws am the one who sought my-asws inheritance and my-asws right which Allah-azwj and His-azwj Rasool-saww had made it to be for me-asws. Am I-asws foremost with it or you are? You are striking my face besides it and are forming a barrier between me and it’. They were amazed, And Allah does not Guide the unjust [3:86].
اللَّهُمَّ إِنِّي أَسْتَعْدِيكَ عَلَى قُرَيْشٍ فَإِنَّهُمْ قَطَعُوا رَحِمِي وَ أَصْغَوْا إِنَائِي وَ صَغَّرُوا عَظِيمَ مَنْزِلَتِي وَ أَجْمَعُوا عَلَى مُنَازَعَتِي حَقّاً كُنْتُ أَوْلَى بِهِ مِنْهُمْ فَسَلَبُونِيهِ
O Allah-azwj! I-asws seek Your-azwj Assistance against Quraysh, for they have cut-off my-asws relationship, and listened to my-asws adversaries, and belittled the greatness of my-asws status, and they gathered upon snatching away rights which I-asws was foremost with it than them, and they plundered it.
ثُمَّ قَالُوا أَلَا إِنَّ فِي الْحَقِّ أَنْ تَأْخُذَهُ وَ فِي الْحَقِّ أَنْ تَمْنَعَهُ فَاصْبِرْ كَمَداً أَوْ مُتْ أَسَفاً وَ حَنَقاً فَنَظَرْتُ فَإِذَا لَيْسَ مَعِي رَافِدٌ وَ لَا ذَابٌّ وَ لَا نَاصِرٌ وَ لَا مُسَاعِدٌ إِلَّا أَهْلُ بَيْتِي فَضَنِنْتُ بِهِمْ عَنِ الْمَنِيَّةِ فَأَغْضَيْتُ عَلَى الْقَذَى وَ تَجَرَّعْتُ رِيقِي عَلَى الشَّجَا وَ صَبَرْتُ مِنْ كَظْمِ الْغَيْظِ عَلَى أَمَرَّ مِنَ الْعَلْقَمِ وَ آلَمَ لِلْقَلْبِ مِنْ حَزِّ الشِّفَارِ حَتَّى إِذَا نَقَمْتُمْ عَلَى عُثْمَانَ
Then they said, ‘Indeed! Among the rights is that you-asws take it, and among the rights is that you-asws refused, so either be patient like this or die in regret and rage’. I-asws looked around there wasn’t any assistant, nor follower, nor helper, nor supporter except my-asws family members. I-asws thought of (keeping) them away from the death, so I-asws turned a blind eye upon the speck and my-asws saliva flowed upon the dejection and I-asws was patient from swallowing the anger upon the bitterest of the morsels, and the most painful to the heart than slitting the lips, until when there was revenge upon Usman.
أَتَيْتُمُوهُ فَقَتَلْتُمُوهُ ثُمَّ جِئْتُمُونِي لِتُبَايِعُونِي فَأَبَيْتُ عَلَيْكُمْ وَ أَمْسَكْتُ يَدِي فَنَازَعْتُمُونِي وَ دَافَعْتُمُونِي وَ بسطت [بَسَطْتُمْ] يَدِي فَكَفَفْتُهَا وَ مَدَدْتُمُوهَا فَقَبَضْتُهَا وَ ازْدَحَمْتُمْ عَلَيَّ حَتَّى ظَنَنْتُ أَنَّ بَعْضَكُمْ قَاتِلُ بَعْضٍ أَوْ أَنَّكُمْ قَاتِلِيَّ
I-asws went to him but you had already killed him. Then you came to me-asws to pledge allegiance to me. I-asws refused upon you all and I withheld my-asws hand. But you pulled me-asws and pushed me-asws and spread out my-asws hand. But I-asws withheld it and you extended it, but I-asws grasped it, and you crowded to me-asws until I-asws thought some of you would kill the others, or you would kill me-asws.
فَقُلْتُمْ بَايِعْنَا لَا نَجِدُ غَيْرَكَ وَ لَا نَرْضَى إِلَّا بِكَ بَايَعْنَاكَ لَا نَفْتَرِقُ وَ لَا تَخْتَلِفُكَلِمَتُنَا فَبَايَعْتُكُمْ وَ دَعَوْتُ النَّاسَ إِلَى بَيْعَتِي فَمَنْ بَايَعَ طَوْعاً قَبِلْتُهُ مِنْهُ وَ مَنْ أَبَى لَمْ أُكْرِهْهُ وَ تَرَكْتُهُ
You said, ‘Take our allegiances! We cannot find anyone else apart from you-asws, nor are we pleased except with you-asws. We shall pledge to you, neither separating nor differing in our words’. So, I-asws took your allegiances and called the people to my-asws allegiance. The one who pledge willingly, I-asws accepted it, and one who refused, I-asws did not force him and left him.
فَبَايَعَنِي فِيمَنْ بَايَعَنِي طَلْحَةُ وَ الزُّبَيْرُ وَ لَوْ أَبَيَا مَا أَكْرَهْتُهُمَا كَمَا لَمْ أُكْرِهْ غَيْرَهُمَا فَمَا لَبِثْنَا إِلَّا يَسِيراً حَتَّى بَلَغَنِي أَنَّهُمَا قَدْ خَرَجَا مِنْ مَكَّةَ مُتَوَجِّهَيْنِ إِلَى الْبَصْرَةِ فِي جَيْشٍ مَا مِنْهُمْ رَجُلٌ إِلَّا قَدْ أَعْطَانِي الطَّاعَةَ وَ سَمِعَ لِي بِالْبَيْعَةِ
They pledge allegiance to me. Among the ones who pledged were Talha and Al-Zubeyr, and had they refused, I-asws would not have forced them just as I-asws did not force others. We did not remain for long until it reached me that they had both gone out from Makkah heading to Al-Basra among an army. There was no among them except he had given me-asws the obedience and named to me-asws with the allegiance.
فَقَدِمَا عَلَى عَامِلِي وَ خُزَّانِ بَيْتِ مَالِي وَ عَلَى أَهْلِ مِصْرِي الَّذِينَ كُلُّهُمْ عَلَى بَيْعَتِي وَ فِي طَاعَتِي فَشَتَّتُوا كَلِمَتَهُمْ وَ أَفْسَدُوا جَمَاعَتَهُمْ ثُمَّ وَثَبُوا عَلَى شِيعَتِي مِنَ الْمُسْلِمِينَ فَقَتَلُوا طَائفَةً منْهُمْ غَدْراً وَ طَائِفَةً صَبْراً وَ طَائِفَةٌ مِنْهُمْ غَضِبُوا لِلَّهِ وَ لِي فَشَهَرُوا سُيُوفَهُمْ وَ ضَرَبُوا بِهَا حَتَّى لَقُوا اللَّهَ صَادِقِينَ
They advanced upon my-asws office bearers and treasurers of my-asws public treasury upon the people of my-asws city, those, all of them were upon my-asws allegiance and in my-asws obedience. But they scattered their words and corrupted their communities. Then they pounced upon my-asws Shias from the Muslims. They killed a group of them treacherously, and a party in combat, and a party from them who were angry for the Sake of Allah-azwj, they unsheathed their swords and struck with these until they met Allah-azwj as sincere.
فَوَ اللَّهِ لَوْ لَمْ يُصِيبُوا مِنْهُمْ إِلَّا رَجُلًا وَاحِداً مُتَعَمِّدِينَ لِقَتْلِهِ لَحَلَّ لِي بِهِ قَتْلُ ذَلِكَ الْجَيْشِ بِأَسْرِهِ فَدَعْ مَا أَنَّهُمْ قَدْ قَتَلُوا مِنَ الْمُسْلِمِينَ أَكْثَرَ مِنَ الْعِدَّةِ الَّتِي دَخَلُوا بِهَا عَلَيْهِمْ وَ قَدْ أَدَالَ اللَّهُ مِنْهُمْ فَبُعْداً لِلْقَوْمِ الظَّالِمِينَ
By Allah-azwj! If they had not killed from them except one man deliberately killing him, it would have been Permissible for me due to that killing, to kill the whole army. So, leave what they had killed from the many Muslims than the number they had entered with upon them, and has Triumphed from them, therefore, remoteness is for the unjust people [23:41].
ثُمَّ إِنِّي نَظَرْتُ فِي أَمْرِ أَهْلِ الشَّامِ فَإِذَا أَعْرَابٌ وَ أَهْلُ طَمَعٍ جُفَاةٌ طُغَاةُ يَجْتَمِعُونَ مِنْ كُلِّ أَوْبٍ وَ مَنْ كَانَ يَنْبَغِي أَنْ يُؤَدَّبَ أَوْ يُوَلَّى عَلَيْهِ وَ يُؤْخَذَ عَلَى يَدَيْهِ لَيْسُوا مِنَ الْمُهَاجِرِينَ وَ لَا الْأَنْصَارِ وَ لَا التَّابِعِينَ بِإِحْسَانٍ
Then I-asws looked into the matter of the people of Syria, and there the Bedouins and the people of greed, mischief-makers, tyrants had gathered from every corner and the ones whom it was befitting that they be educated or ruled upon, and they took to his hand who weren’t from the Emigrants nor the Helpers, nor the followers with the good deeds.
فَسِرْتُ إِلَيْهِمْ فَدَعَوْتُهُمْ إِلَى الطَّاعَةِ وَ الْجَمَاعَةِ فَأَبَوْا إِلَّا شِقَاقاً وَ فِرَاقاً وَ نَهَضُوا فِي وُجُوهِ الْمُسْلِمِينَ يَنْظِمُونَهُمْ بِالنَّبْلِ وَ يَشْجُرُونَهُمْ بِالرِّمَاحِ فَهُنَاكَ نَهَدْتُ إِلَيْهِمْ بِالْمُسْلِمِينَ فَقَاتَلْتُهُمْ فَلَمَّا عَضَّهُمُ السِّلَاحُ وَ وَجَدُوا أَلَمَ الْجَرَاحِ رَفَعُوا الْمَصَاحِفَ يَدْعُونَكُمْ إِلَى مَا فِيهَا
I travelled to them and called them to the obedience and the unity, but they refused except wretchedness, and separation, and they got up in the faces of the Muslims, shooting at them with the arrows, and stabbing with the spears. So, over there, I-asws arose to them with the Muslims and fought them. When the weapons bit them and they found the pain of the injuries, they raised the Qurans calling to what was in it.
فَأَنْبَأْتُكُمْ أَنَّهُمْ لَيْسُوا بِأَهْلِ دِينٍ وَ لَا قُرْآنٍ وَ أَنَّهُمْ رَفَعُوهَا غَدْراً وَ مَكِيدَةً وَ خَدِيعَةً وَ وَهْناً وَ ضَعْفاً فَامْضُوا عَلَى حَقِّكُمْ وَ قِتَالِكُمْ فَأَبَيْتُمْ عَلَيَّ وَ قُلْتُمْ اقْبَلْ مِنْهُمْ فَإِنْ أَجَابُوا إِلَى مَا فِي الْكِتَابِ جَامَعُونَا عَلَى مَا نَحْنُ عَلَيْهِ مِنَ الْحَقِّ وَ إِنْ أَبَوْا كَانَ أَعْظَمَ لِحُجَّتِنَا عَلَيْهِمْ
I-asws informed you that they weren’t people of religion nor Quran, and they were raising treacherously and as a plot and a deception, and a slackening and a weakness, so continue upon your rights and your fighting. But you refused unto me-asws and said, ‘Accept from them, so if they answer to what is in the Book we shall gather upon what we are upon from the truth, and if they refuse, it would be a great argument for us against them’.
فَقَبِلْتُ مِنْهُمْ وَ كَفَفْتُ عَنْهُمْ إِذْ وَنَيْتُمْ وَ أَبَيْتُمْ وَ كَانَ الصُّلْحُ بَيْنَكُمْ وَ بَيْنَهُمْ عَلَى رَجُلَيْنِ يُحْيِيَانِ مَا أَحْيَا الْقُرْآنُ وَ يُمِيتَانِ مَا أَمَاتَ الْقُرْآنُ فَاخْتَلَفَ رَأْيُهُمَا وَ تَفَرَّقَ حُكْمُهُمَا وَ نَبَذَا مَا فِي حُكْمِ الْقُرْآنِ وَ خَالَفَا مَا فِي الْكِتَابِ
I-asws accepted from them and refrained from them when you insisted and refused, and the reconciliation between you and them was upon two men reviving what the Quran revives and killing off whatever the Quran kills off. Their opinions differed and their judgments were separate, and they discarded what was in the Judgment of the Quran and oppose what is in the Book.
فَجَنَّبَهُمَا [اللَّهُ] السَّدَادَ وَ دَلَّاهُمَا فِي الضَّلَالَةِ فَنَبَذَا حُكْمَهُمَا وَ كَانَا أَهْلَهُ فَانْخَزَلَتْ فِرْقَةٌ مِنَّا فَتَرَكْنَاهُمْ مَا تَرَكُونَا حَتَّى إِذَا عَثَوْا فِي الْأَرْضِ يَقْتُلُونَ وَ يُفْسِدُونَ أَتَيْنَاهُمْ فَقُلْنَا ادْفَعُوا إِلَيْنَا قَتَلَةَ إِخْوَانِنَا ثُمَّ كِتَابُ اللَّهِ بَيْنَنَا وَ بَيْنَكُمْ
Allah-azwj Kept the Guidance away from them and Pointed them both to be in the straying. Both their judgments were discarded, and they were deserving of it. A sect from us was lost, so we left them for as long as they left us until when they were wicked in the earth, killing and corrupting, we went to them and said, ‘Hand over to us the killers of our brothers, then the Book of Allah-azwj would be between us and you’.
قَالُوا كُلُّنَا قَتَلَهُمْ وَ كُلُّنَا اسْتَحَلَّ دِمَاءَهُمْ وَ دِمَاءَكُمْ وَ شَدَّتْ عَلَيْنَا خَيْلُهُمْ وَ رِجَالُهُمْ فَصَرَعَهُمُ اللَّهُ مَصَارِعَ الظَّالِمِينَ فَلَمَّا كَانَ ذَلِكَ مِنْ شَأْنِهِمْ أَمَرْتُكُمْ أَنْ تَمْضُوا مِنْ فَوْرِكُمْ ذَلِكَ إِلَى عَدُوِّكُمْ فَقُلْتُمْ كَلَّتْ سُيُوفُنَا وَ نَفِدَتْ نِبَالُنَا وَ نَصَلَتْ أَسِنَّةُ رِمَاحِنَا وَ عَادَ أَكْثَرُهَا قَصْداً فَارْجِعْ بِنَا إِلَى مِصْرِنَا لِنَسْتَعِدَّ بِأَحْسَنِ عُدَّتِنَا فَإِذَا رَجَعْتَ زِدْتَ فِي مُقَاتِلَتِنَا عِدَّةَ مَنْ هَلَكَ مِنَّا وَ فَارَقَنَا فَإِنَّ ذَلِكَ أَقْوَى لَنَا عَلَى عَدُوِّنَا
They said, ‘All of us kill them, and all of us permitted their blood and your blood’, and they were severe upon us with their cavalry and their infantry. Allah-azwj Destroyed them the destruction of the unjust. When that happened from their concern, I-asws instructed you that you should immediately continue to your enemies. You said, ‘Our swords are few, and our arrows are depleted, and the blades of our spears have rusted, and most of these are no good, so return with us to our city so we can prepare an excellent preparation. When we return, we shall increase in our fighter numbers due to the ones from us who had died, and separated from us, for in that is more strengthening for us against our enemies’.
فَأَقْبَلْتُ بِكُمْ حَتَّى إِذَا أَظْلَلْتُمْ عَلَى الْكُوفَةِ أَمَرْتُكُمْ أَنْ تَنْزِلُوا بِالنُّخَيْلَةِ وَ أَنْ تَلْزَمُوا مُعَسْكَرَكُمْ وَ أَنْ تَضُمُّوا قَوَاصِيَكُمْ وَ أَنْ تُوَطِّنُوا عَلَى الْجِهَادِ أَنْفُسَكُمْ وَ لَا تُكْثِرُوا زِيَارَةَ أَبْنَائِكُمْ وَ نِسَائِكُمْ فَإِنَّ أَهْلَ الْحَرْبِ الْمُصَابِرُوهَا وَ أَهْلَ التَّشْمِيرِ فِيهَا الَّذِينَ لَا يَنْقَادُوَن مِنْ سَهَرِ لَيْلِهِمْ وَ لَا ظَمَإِ نَهَارِهِمْ وَ لَا خَمْصِ بُطُونِهِمْ وَ لَا نَصَبِ أَبْدَانِهِمْ
I-asws came back with you until when you were overlooking upon Al-Kufa, I-asws ordered you to descend at Al-Nukheyla and that you should stay in your camp, and you should hold on to your archers, and settle yourselves upon the Jihad, and do not frequently visit your sons and your women, for the people of the war are its combatants, and the people rolling up the sleeves therein are the ones who are not ceasing from the vigil of their nights nor the thirst of their days, nor the emptiness of the bellies, nor resting their bodies.
فَنَزَلَتْ طَائِفَةٌ مِنْكُمْ مَعِي مُعَذِّرَةً وَ دَخَلَتْ طَائِفَةٌ مِنْكُمُ الْمِصْرَ عَاصِيَةً فَلَا مَنْ بَقِيَ مِنْكُمْ صَبَرَ وَ ثَبَتَ وَ لَا مَنْ دَخَلَ الْمِصْرَ عَادَ إِلَيَّ وَ رَجَعَ فَنَظَرْتُ إِلَى مُعَسْكَرِي وَ لَيْسَ فِيهِ خَمْسُونَ رَجُلًا فَلَمَّا رَأَيْتُ مَا أَتَيْتُمْ دَخَلْتُ إِلَيْكُمْ فَلَمْ أَقْدِرْ إِلَى أَنْ تَخْرُجُوا إِلَى يَوْمِنَا هَذَا
A party from them descended with me-asws excusing, and a party from them entered the city disobeying. So, neither the ones from you remaining was patient and affirmed nor did the ones who entered the city return to me-asws, and I-asws returned and looked at my-asws army and there weren’t even fifty men in it. When I-asws saw you have come with I-asws entered to you all, but I-asws was not able to go out (to war) up to this day of ours.
فَمَا تَنْتَظِرُونَ أَ مَا تَرَوْنَ أَطْرَافَكُمْ قَدِ انْتَقَصَتْ وَ إِلَى مِصْرِكُمْ قَدْ فُتِحَتْ وَ إِلَى شِيعَتِي بِهَا قَدْ قُتِلَتْ وَ إِلَى مَسَالِحِكُمْ تُعْرَى وَ إِلَى بِلَادِكُمْ تُغْزَى وَ أَنْتُمْ ذَوُو عَدَدٍ كَثِيرٍ وَ شَوْكَةٍ وَ بَأْسٍ فَمَا بَالُكُمْ لِلَّهِ أَنْتُمْ مِنْ أَيْنَ تُؤْتَوْنَ وَ مَا لَكُمْ تُسْحَرُونَ وَ أَنَّى تُؤْفَكُونَ وَ لَوْ أَعْزَمْتُمْ وَ أَجْمَعْتُمْ لَمْ تُرَامُوا
So, what are you waiting for? Are you not seeing your outskirts to have been disparaged? And to your cities to have been conquered? And to my-asws Shias at it to have been killed? And to your interest exposed? And to your country raided, and you are with large numbers and backbone and prowess. What is the matter with you all? For Allah-azwj’s Sake! Where are you coming from? And what is the matter with you being spell-bound? And why are you being deluded? And if you are not determined and united, you will not be craving (the battle).
أَلَا إِنَّ الْقَوْمَ قَدِ اجْتَمَعُوا وَ تَنَاشَبُوا وَ تَنَاصَحُوا وَ أَنْتُمْ قَدْ وَنَيْتُمْ وَ تَغَاشَشْتُمْ وَ افْتَرَقْتُمْ مَا أَنْتُمْ إِنْ أَتْمَمْتُمْ عِنْدِي عَلَى هَذَا بِمُنْقِذِينَ فَانْتَهُوا عَمَّا نُهِيتُمْ وَ اجْمَعُوا عَلَى حَقِّكُمْ وَ تَجَرَّدُوا لِحَرْبِ عَدُوِّكُمْ قَدْ أَبْدَتِ الرَّغْوَةُ مِنَ الصَّرِيحِ وَ بَيَّنَ الصُّبْحُ لِذِي عَيْنَيْنِ
Indeed! The (enemy) people have gathered, and are contesting, and advising, while you have folded, and cheated, and separated. You are not going to complete this with me-asws with rescuing, so end from what you have been forbidden and unite upon your rights, and free yourselves to battle your enemies. The frothiness has been blown away from the candle and the morning has appeared to the ones with two eyes.
إِنَّمَا تُقَاتِلُونَ الطُّلَقَاءَ وَ أَبْنَاءَ الطُّلَقَاءِ وَ أُولِي الْجَفَاءِ وَ مَنْ أَسْلَمَ كَرْهاً فَكَانَ لِرَسُولِ اللَّهِ ص أَنْفُ الْإِسْلَامِ كُلُّهُ حَرْباً أَعْدَاءُ اللَّهِ وَ السُّنَّةِ وَ الْقُرْآنِ وَ أَهْلُ الْبِدَعِ وَ الْأَحْدَاثِ وَ مَنْ كَانَتْ بَوَائِقُهُ تُتَّقَى
But rather, you are fighting the freed slave (at the conquest of Makkah) and sons of the freed slaves, and people of aversion, and the ones who became Muslims unwillingly. For Rasool-Allah-saww there was honour of Al-Islam, all of it in warring enemies of Allah-azwj, and the Sunnah, and the Quran, and people of innovations, and the new matters, and the one whose harm was feared.
وَ كَانَ عَلَى الْإِسْلَامِ وَ أَهْلِهِ مُخَوِّفاً وَ أَكَلَةُ الرِّشَا وَ عَبَدَةُ الدُّنْيَا وَ لَقَدِ انْتَهَى إِلَيَّ أَنَّ ابْنَ النَّابِغَةِ لَمْ يُبَايِعْ مُعَاوِيَةَ حَتَّى أَعْطَاهُ وَ شَرَطَ لَهُ أَنْ يُؤْتِيَهُ أَتِيَّةً هِيَ أَعْظَمُ مِمَّا فِي يَدِهِ مِنْ سُلْطَانِهِ
And there was fear upon Al-Islam and its people, and consuming the bribes, and worshipping the world, and it has ended to me that Ibn Al-Nabigha did not pledge allegiance to Muawiya until he gave him, and stipulated to him that he would give him which is larger than what was in his hand from this own authority.
أَلَا صَفِرَتْ يَدُ هَذَا الْبَائِعِ دِينَهُ بِالدُّنْيَا وَ خَزِيَتْ أَمَانَةُ هَذَا الْمُشْتَرِي نُصْرَةَ فَاسِقٍ غَادِرٍ بِأَمْوَالِ الْمُسْلِمِينَ وَ إِنَّ فِيهِمْ مَنْ قَدْ شَرِبَ فِيكُمُ الْخَمْرَ وَ جُلِدَ الْحَدَّ يُعْرَفُ بِالْفَسَادِ فِي الدِّينِ وَ الْفِعْلِ السَّيِّئِ وَ إِنَّ فِيهِمْ مَنْ لَمْ يُسْلِمْ حَتَّى رُضِخَ لَهُ عَلَى الْإِسْلَامِ رَضِيخَةٌ
Indeed! The hand of this seller exchanged his religion for his world, and the integrity of this buyer was disgraced by his helping a mischief-maker, a betrayer with the wealth of the Muslims, and among them is one had drunk the wine and was whipped the legal penalty, well-known with the corruption in the religion and the evil deeds, and among them is one who did not become a Muslim until they were consigned for him a consignment upon Al-Islam.
فَهَؤُلَاءِ قَادَةُ الْقَوْمِ وَ مَنْ تَرَكْتُ ذِكْرَ مَسَاوِيهِ مِنْ قَادَتِهِمْ مِثْلُ مَنْ ذَكَرْتُ مِنْهُمْ بَلْ هُوَ شَرٌّ مِنْهُمْ وَ يَوَدُّ هَؤُلَاءِ الَّذِينَ ذَكَرْتُ لَوْ وُلُّوا عَلَيْكُمْ فَأَظْهَرُوا فِيكُمُ الْكُفْرَ وَ الْفَسَادَ وَ الْكِبْرَ وَ الْفُجُورَ وَ التَّسَلُّطَ بِالْجَبْرِيَّةِ وَ اتَّبَعُوا الْهَوَى وَ حَكَمُوا بِغَيْرِ الْحَقِّ
So, they are the leaders of the people, and the one who avoids mentioning the evil deeds of their leaders is like the one I-asws mentioned from them, but he is more evil than them, and those I-asws have mentioned would love to rule upon you all, and they would prevail among you the Kufr, and the corruption, and the arrogance, and the immoralities, and the domination by force, and pursuing the personal desires, and they would be judging without the truth.
وَ لَأَنْتُمْ عَلَى مَا كَانَ فِيكُمْ مِنْ تَوَاكُلٍ وَ تَخَاذُلٍ خَيْرٌ مِنْهُمْ وَ أَهْدَى سَبِيلًا فِيكُمُ الْعُلَمَاءُ وَ الْفُقَهَاءُ النُّجَبَاءُ وَ الْحُكَمَاءُ وَ حَمَلَةُ الْكِتَابِ وَ الْمُتَهَجِّدُونَ بِالْأَسْحَارِ وَ عُمَّارُ الْمَسَاجِدِ بِتِلَاوَةِ الْقُرْآنِ
And you being upon what has happened among you from the depravity and the forsaking are not better than them, and the most guiding among you are the learned, and the jurists, and the wise ones, and bearers of the Book, and the strugglers with the vigils, and builders of the Masajid with recitations of the Quran.
أَ فَلَا تَسْخَطُونَ وَ تَهْتَمُّونَ أَنْ يُنَازِعَكُمُ الْوَلَايَةَ عَلَيْكُمْ سُفَهَاؤُكُمْ وَ الْأَشْرَارُ الْأَرَاذِلُ مِنْكُمْ فَاسْمَعُوا قَوْلِي هَدَاكُمُ اللَّهُ إِذَا قُلْتُ وَ أَطِيعُوا أَمْرِي إِذَا أَمَرْتُ فَوَ اللَّهِ لَئِنْ أَطَعْتُمُونِي لَا تَغْوُونَ وَ إِنْ عَصَيْتُمُونِي لَا تَرْشُدُونَ خُذُوا لِلْحَرْبِ أُهْبَتَهَا وَ أَعِدُّوا لَهَا عُدَّتَهَا وَ أَجْمِعُوا إِلَيْهَا فَقَدْ شُبَّتْ نَارُهَا وَ عَلَا شَنَارُهَا وَ تَجَرَّدَ لَكُمْ فِيهَا الْفَاسِقُونَ كَيْ يُعَذِّبُوا عِبَادَ اللَّهِ وَ يُطْفِئُوا نُورَ اللَّهِ
Are you not enraged and least interested that the governance is being snatched away from you by your foolish ones, and the evil, and the lowly ones from you? Listen to my-asws words, may Allah-azwj Guide you, when I-asws speak, and obey my-asws instructions when I-asws instruct! By Allah-azwj! If you were to obey me you will not stray and if you were to disobey me-asws, you will not be guided aright. Take to the war its onset, and prepare for it its preparation, and unite to it for its fire has been ignited and its flames are high and the mischief-makers have been exposed for you all lest they punish the servants of Allah-azwj and extinguish the Noor of Allah-azwj.
أَلَا إِنَّهُ لَيْسَ أَوْلِيَاءُ الشَّيْطَانِ مِنْ أَهْلِ الطَّمَعِ وَ الْمَكْرِ وَ الْجَفَاءِ بِأَوْلَى بِالْجِدِّ فِي غَيِّهِمْ وَ ضَلَالِهِمْ وَ بَاطِلِهِمْ مِنْ أَوْلِيَاءِ اللَّهِ أَهْلِ الْبِرِّ وَ الزَّهَادَةِ وَ الْإِخْبَاتِ بِالْجِدِّ فِي حَقِّهِمْ وَ طَاعَةِ رَبِّهِمْ وَ مُنَاصَحَةِ إِمَامِهِمْ
Indeed! The friends of Satan-la, from the people of greed, and plotting, and disloyalty aren’t foremost with the efforts in their error, and their straying, and their falsehood, than the friends of Allah-azwj are, the people of righteousness, and the ascetism, and the humbleness are with the efforts in their right, and obedience of their Lord, and advising their Imam-asws.
إِنِّي وَ اللَّهِ لَوْ لَقِيتُهُمْ فَرْداً وَ هُمْ مِلْءُ الْأَرْضِ مَا بَالَيْتُ وَ لَا اسْتَوْحَشْتُ وَ إِنِّي مِنْ ضَلَالَتِهِمُ الَّتِي هُمْ فِيهَا وَ الْهُدَى الَّذِي نَحْنُ عَلَيْهِ لَعَلَى ثِقَةٍ وَ بَيِّنَةٍ وَ يَقِينٍ وَ بَصِيرَةٍ وَ إِنِّي إِلَى لِقَاءِ رَبِّي لَمُشْتَاقٌ وَ لِحُسْنِ ثَوَابِهِ لَمُنْتَظِرٌ
By Allah-azwj! If I-asws were to meet them (enemies in battle) along, and they are filling the earth (multitude), I-asws would not care nor would I-asws be scared, and I-asws, from their straying which they are in, and the guidance which we are upon, am upon assurance, and proof, and certainty, and insight, and I-asws am desirous to meet my-asws Lord-azwj and am awaiting to His-azwj excellent Rewards.
وَ لَكِنَّ أَسَفاً يَعْتَرِينِي وَ حُزْناً يُخَامِرُنِي مِنْ أَنْ يَلِيَ أَمْرَ هَذِهِ الْأُمَّةِ سُفَهَاؤُهَا وَ فُجَّارُهَا فَيَتَّخِذُوا مَالَ اللَّهِ دُوَلًا وَ عِبَادَ اللَّهِ خَوَلًا وَ الْفَاسِقِينَ حِزْباً وَ ايْمُ اللَّهِ لَوْ لَا ذَلِكَ لَمَا أَكْثَرْتُ تَأْنِيبَكُمْ وَ تَحْرِيضَكُمْ وَ لَتَرَكْتُكُمْ إِذْ وَنَيْتُمْ وَ أَبَيْتُمْ حَتَّى أَلْقَاهُمْ بِنَفْسِي مَتَى حُمَّ لِي لِقَاؤُهُمْ فَوَ اللَّهِ إِنِّي لَعَلَى الْحَقِّ وَ إِنِّي لِلشَّهَادَةِ لَمُحِبٌّ
But regret is isolating me-asws and grief is engrossing me-asws from letting the affairs of this community ruled by its foolish ones and its immoral ones. They are taking the wealth of Allah-azwj as personal income, and servants of Allah-azwj as their own slaves, and the transgressors as a party. And I-asws swear by Allah-azwj! Had it not been that, I-asws would not have frequented reprimanding you and inciting you and would have left you when you slept and refused until I-asws met them myself-asws when I-asws did get to meet them. By Allah-azwj! I-asws am upon the truth and I-asws am in love for the martyrdom.
فَ انْفِرُوا خِفافاً وَ ثِقالًا وَ جاهِدُوا بِأَمْوالِكُمْ وَ أَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ وَ لَا تَثَّاقَلُوا إِلَى الْأَرْضِ فتفروا [فَتَقِرُّوا] بِالْخَسْفِ وَ تَبُوءُوا بِالذُّلِّ وَ يَكُنْ نَصِيبُكُمُ الْأَخْسَرَ
So, Advance lightly and heavily, and fight with your wealth and yourselves in the Way of Allah; that would be better for you if you were knowing [9:41], and do not be heavy to the ground (sluggish) for you would flee with the abjectness and be pursued with the disgrace, and your share would be the most loss-incurring.
إِنَّ أَخَا الْحَرْبِ الْيَقْظَانُ الْأَرِقُ مَنْ نَامَ لَمْ يُنَمْ عَنْهُ وَ مَنْ ضَعُفَ أَوْدَى وَ مَنْ تَرَكَ الْجِهَادَ فِي اللَّهِ كَانَ كَالْمَغْبُونِ الْمَهِينِ
A brother of the war is the wakefulness, the restlessness. One who sleeps would not sleep from it and one who is weak would perish, and one who neglects the Jihad for the Sake of Allah-azwj would be like the swindled, the insulted.
اللَّهُمَّ اجْمَعْنَا وَ إِيَّاهُمْ عَلَى الْهُدَى وَ زَهِّدْنَا وَ إِيَّاهُمْ فِي الدُّنْيَا وَ اجْعَلِ الْآخِرَةَ لَنَا وَ لَهُمْ خَيْراً مِنَ الْأُولَى وَ السَّلَامُ.
O Allah-azwj! Unite us and them upon the guidance and Cause us and them to be ascetic in the word and Make the Hereafter to be better for us and them than the former (world). And the greetings’’.[69]
723 – ج، الإحتجاج كَتَبَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ إِلَى مُعَاوِيَةَ احْتِجَاجاً عَلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ إِلَى الْبَاغِي مُعَاوِيَةَ بْنِ صَخْرٍ سَلَامٌ عَلَى أَهْلِ طَاعَةِ اللَّهِ مِمَّنْ هُوَ أَهْلُ دِينِ اللَّهِ وَ أَهْلُ وَلَايَةِ اللَّهِ
(The book) ‘Al Ihtijaj’ –
‘Muhammad Bin Abu Bakr, may Allah-azwj be Pleased with him, wrote to Muawiya arguing against him, ‘In the Name of Allah-azwj the Beneficent, the Merciful. From Muhammad Bin Abu Bakr to the rebel Muawiya Bin Sakhar. Greetings be upon the people of obedience to Allah-azwj, from the ones who are the people of the religion of Allah-azwj, and the people of Wilayah of Allah-azwj.
أَمَّا بَعْدُ فَإِنَّ اللَّهَ بِجَلَالِهِ وَ سُلْطَانِهِ خَلَقَ خَلْقاً بِلَا عَبَثٍ مِنْهُ وَ لَا ضَعْفٍ بِهِ فِي قُوَّةٍ وَ لَكِنَّهُ خَلَقَهُمْ عَبِيداً فَمِنْهُمْ شَقِيٌّ وَ سَعِيدٌ وَ غَوِيٌّ وَ رَشِيدٌ ثُمَّ اخْتَارَهُمْ عَلَى عِلْمٍ مِنْهُ وَ اصْطَفَى وَ انْتَخَبَ مِنْهُمْ مُحَمَّداً ص وَ اصْطَفَاهُ لِرِسَالَتِهِ وَ ائْتَمَنَهُ عَلَى وَحْيِهِ
As for after, Allah-azwj Created the creatures by His-azwj Majesty and His-azwj Authority without there being any frivolity from Him-azwj nor any weakness with it in strength, but He-azwj Created them as servants. From them is one who is wretched, and fortunate, and straying, and rightly guided. Then He-azwj Chose them upon Knowledge from Him-azwj, and Selected, and Nominated from them Muhammad-saww and Chose him-saww for His-azwj Message and Entrusted him-saww upon His-azwj Revelation.
فَدَعَا إِلَى سَبِيلِ رَبِّهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ فَكَانَ أَوَّلَ مَنْ أَجَابَ وَ أَنَابَ وَ أَسْلَمَ وَ سَلَّمَ أَخُوهُ وَ ابْنُ عَمِّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَصَدَّقَهُ بِالْغَيْبِ الْمَكْتُومِ وَ آثَرَهُ عَلَى كُلِّ حَمِيمٍ وَ وَقَاهُ كُلَّ مَكْرُوهٍ وَ وَاسَاهُ بِنَفْسِهِ فِي كُلِّ خَوْفٍ
He-saww called to the Way of his-saww Lord-azwj, Call to the Way of your Lord with the wisdom and goodly exhortation, [16:125]. The first one to answer, and lean, and become a Muslims, and submit was his-saww brother-asws, and son-asws of his-saww uncle-as, Ali-asws Bin Abu Talib-asws. He-asws ratified him-saww with the unseen, the concealed, and preferred him-saww over every intimate one and saved him-saww from every abhorrence and distress by himself-asws, during every fear.
وَ قَدْ رَأَيْتُكَ تُسَاوِيهِ وَ أَنْتَ أَنْتَ وَ هُوَ هُوَ الْمُبَرِّزُ السَّابِقُ فِي كُلِّ خَيْرٍ وَ أَنْتَ اللَّعِينُ بْنُ اللَّعِينِ لَمْ تَزَلْ أَنْتَ وَ أَبُوكَ تَبْغِيَانِ لِدِينِ اللَّهِ الْغَوَائِلَ وَ تَجْتَهِدَانِ عَلَى إِطْفَاءِ نُورِ اللَّهِ تَجْمَعَانِ الْجُمُوعَ عَلَى ذَلِكَ وَ تَبْذُلَانِ فِيهِ الْأَمْوَالَ وَ تُحَالِفَانِ عَلَيْهِ الْقَبَائِلَ عَلَى ذَلِكَ مَاتَ أَبُوكَ وَ عَلَيْهِ خَلِيفَتُهُ أَنْتَ
And I see you equating yourself with him-asws, but you are yourself and he-asws is he-asws, the eminent, the preceding in every good, and you are the accursed son of the accursed. You and your father did not cease seeking the religion of Allah-azwj to destroy it and you both strive upon extinguishing the Noor of Allah-azwj, gathering the crowds against that, and you spent the wealth regarding it and got the tribes to vow upon that. Your father died and you are a replacement of his.
فَكَيْفَ لَكَ الْوَيْلُ تَعْدِلُ عَنْ عَلِيٍ وَ هُوَ وَارِثُ رَسُولِ اللَّهِ ص وَ وَصِيُّهُ وَ أَوَّلُ النَّاسِ لَهُ اتِّبَاعاً وَ آخِرُهُمْ بِهِ عَهْداً وَ أَنْتَ عَدُوُّهُ وَ ابْنُ عَدُوِّهِ فَتَمَتَّعْ بِبَاطِلِكَ مَا اسْتَطَعْتَ وَ تَبَدَّدْ بِابْنِ الْعَاصِ فِي غَوَايَتِكَ
How? For you is the woe, equating with Ali-asws and he-asws is the inheritor of Rasool-Allah-saww, and his-saww successor-asws, and the first of the people to follow and their last one with him-asws of a pact, and you are an enemy and son of an enemy. You are wishing by your falsehood whatever your capacity is and are tarnishing with Ibn Al-Aas in your erroneous ways.
فَكَأَنَّ أَجَلَكَ قَدِ انْقَضَى وَ كَيْدَكَ قَدْ وَهَى ثُمَّ تَسْتَبِينُ لِمَنْ تَكُونُ الْعَاقِبَةُ الْعُلْيَا وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى
It is as if your term has expired and your plots are baseless, then it has become clear for whom would happen to be the higher end-result, and the greetings be upon one who follows the Guidance [20:47]’.
فَأَجَابَهُ مُعَاوِيَةُ إِلَى الزَّارِي عَلَى أَبِيهِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ سَلَامٌ عَلَى أَهْلِ طَاعَةِ اللَّهِ أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تَذْكُرُ فِيهِ مَا اللَّهُ أَهْلُهُ فِي قُدْرَتِهِ وَ سُلْطَانِهِ مَعَ كَلَامٍ أَلَّفْتَهُ وَ رَصَفْتَهُ لِرَأْيِكَ فِيهِ ذَكَرْتَ حَقَّ عَلِيٍّ وَ قَدِيمَ سَوَابِقِهِ وَ قَرَابَتَهُ مِنْ رَسُولِ اللَّهِ ص وَ نُصْرَتَهُ وَ مُوَاسَاتَهُ إِيَّاهُ فِي كُلِّ خَوْفٍ وَ هَوْلٍ وَ تَفْضِيلَكَ عَلِيّاً وَ عَيْبَكَ لِي بِفَضْلِ غَيْرِكَ لَا بِفَضْلِكَ
Muawiya answered him to the belittling upon his father by Muhammad Bin Abu Bakr, ‘Greetings be upon the people of obedience to Allah-azwj. As for after, your letter came to me mentioning in it what Allah-azwj is rightful of in His-azwj Power and His-azwj Authority, along with speech of Fitna paving it to your view in which you mentioned the right of Ali-asws and the ancientness of his-asws precedence, and his-asws kinship from Rasool-Allah-azwj, and his-asws help, and his-asws consoling him-saww during every fear and terror, and your preferring Ali-asws, and your faulting me with the merits of others, not by your own merits.
فَالْحَمْدُ لِلَّهِ الَّذِي صَرَفَ ذَلِكَ عَنْكَ وَ جَعَلَهُ لِغَيْرِكَ فَقَدْ كُنَّا وَ أَبُوكَ مَعَنَا فِي زَمَانِ نَبِيِّنَا مُحَمَّدٍ ص نَرَى حَقَّ عَلِيٍّ لَازِماً لَنَا وَ سَبْقَهُ مُبَرِّزاً عَلَيْنَا
The Praise is for Allah-azwj Who Turned that away from you and Made it to be for others, for we had been, and your father was with us, in the era of our Prophet-saww Muhammad-saww, we viewed the right of Ali-asws as being necessary for us and his-asws precedence surpassing over us.
فَلَمَّا اخْتَارَ اللَّهُ لِنَبِيِّهِ ص مَا عِنْدَهُ وَ أَتَمَّ لَهُ مَا وَعَدَهُ وَ قَبَضَهُ إِلَيْهِ ص فَكَانَ أَبُوكَ وَ فَارُوقُهُ أَوَّلَ مَنِ ابْتَزَّهُ حَقَّهُ وَ خَالَفَهُ عَلَى ذَلِكَ اتَّفَقَا ثُمَّ دَعَوَاهُ إِلَى أَنْفُسِهِمَا فَأَبْطَأَ عَلَيْهِمَا فَهَمَّا بِهِ الْهُمُومَ وَ أَرَادَا بِهِ الْعَظِيمَ
When Allah-azwj Chose for His-azwj Prophet-saww what was with Him-azwj and Completed for him-saww what He-azwj had Promised him-saww, and Captured him (his-saww soul) to Him-azwj, your father and his Farouq (Umar) were the first ones to agree to blackmail him-asws of his-asws rights and oppose him-asws upon that. Then they called him-asws to themselves, but he-asws delayed to them both, so they thought with the (killing) him-asws and intended the grievous with him-asws.
فَبَايَعَ وَ سَلَّمَ لِأَمْرِهِمَا لَا يُشْرِكَانِهِ فِي أَمْرِهِمَا وَ لَا يُطْلِعَانِهِ عَلَى سِرِّهِمَا حَتَّى قَضَى اللَّهُ مِنْ أَمْرِهِمَا مَا قَضَى ثُمَّ قَامَ بَعْدَهُمَا ثَالِثُهُمَا يَهْدِي بِهَدْيِهِمَا وَ يَسِيرُ بِسِيرَتِهِمَا فَعِبْتَهُ أَنْتَ وَ أَصْحَابُكَ حَتَّى طَمِعَ فِيهِ الْأَقَاصِي مِنْ أَهْلِ الْمَعَاصِي حَتَّى بَلَغْتُمَا مِنْهُ مُنَاكُمْ وَ كَانَ أَبُوكَ مَهَّدَ مِهَادَهُ
So, he-asws pledged allegiance and submitted to their commands, not participating in their affairs nor did they notify him-asws upon their secretive matters, until Allah-azwj Ordained from their affairs what He-azwj Ordained. Then their third-one stood after them both, being guided by their guidance and conducting with their conducts. You and your companions played with it until the remote ones from the people of disobedience coveted him (Usman), until you both reached your aims from it, and your father was cradling in his cradle (grave).
فَإِنْ يَكُنْ مَا نَحْنُ فِيهِ صَوَاباً فَأَبُوكَ أَوَّلُهُ وَ إِنْ يَكُنْ جَوْراً فَأَبُوكَ سَنَّهُ وَ نَحْنُ شُرَكَاؤُهُ وَ بِهَدْيِهِ اقْتَدَيْنَا وَ لَوْ لَا مَا سَبَقَنَا إِلَيْهِ أَبُوكَ مَا خَالَفْنَا عَلِيّاً وَ لَسَلَّمْنَا لَهُ وَ لَكِنَّا رَأَيْنَا أَبَاكَ فَعَلَ ذَلِكَ فَأَخَذْنَا بِمِثَالِهِ فِعِبْ أَبَاكَ أَوْ دَعْهُ وَ السَّلَامُ عَلَى مَنْ تَابَ وَ أَنَابَ.
So, if it happens that what we are upon is correct, then your father it is first one, and if happen to be tyranny, then your father conducted it and we are his participants and are being led by his guidance. Had your father not preceded to it, we would not have opposed Ali-asws and would have submitted to him-asws, and we have seen your father do that, so we took to the like of it, therefore fault your own father or leave it. And the greetings be upon the one who repents and is penitent’’.[70]
724 – ختص، الإختصاص كِتَابُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ إِلَى مُعَاوِيَةَ مِنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ سَلَامٌ عَلَى أَهْلِ طَاعَةِ اللَّهِ مِمَّنْ هُوَ سَلَّمَ لِأَهْلِ وَلَايَةِ اللَّهِ أَمَّا بَعْدُ فَإِنَّ اللَّهَ بِجَلَالِهِ وَ عَظَمَتِهِ وَ سُلْطَانِهِ وَ قُدْرَتِهِ خَلَقَ خَلْقاً بِلَا عَبَثٍ مِنْهُ وَ لَا ضَعْفٍ فِي قُوَّةٍ وَ لَا مِنْ حَاجَةٍ بِهِ إِلَيْهِمْ وَ لَكِنَّهُ خَلَقَهُمْ عَبِيداً
(The book) ‘Al Ikhtisas’ –
‘A Letter of Muhammad Bin Abu Bakr, may Allah-azwj be Pleased from him, to Muawiya – ‘From Muhammad Bin Abu Bakr to Muawiya Bin Abu Sufyan. Greetings be upon the people of obedience of Allah-azwj, from the ones who are safe to the people of Wilayah of Allah-azwj. As for after, Allah-azwj Created creature by His-azwj Majesty, and His-azwj Magnificent, and His-azwj Authority, and His-azwj Power without any frivolity from him nor any weakness in strength, nor from any need with it to them. But He-azwj Created them as servant.
فَجَعَلَ مِنْهُمْ غَوِيّاً وَ شَقِيّاً وَ سَعِيداً ثُمَّ اخْتَارَهُمْ عَلَى عِلْمِهِ فَاصْطَفَاهُ وَ انْتَجَبَ مِنْهُمْ مُحَمَّداً ص فَانْتَجَبَهُ وَ اصْطَفَاهُ بِرِسَالاتِهِ وَ أَرْسَلَهُ بِوَحْيِهِ وَ ائْتَمَنَهُ عَلَى أَمْرِهِ وَ بَعَثَهُ رَسُولًا مُصَدِّقاً وَ دَلِيلًا
He-azwj Made from them, strayers, and wretched, and fortunate, then He-azwj Chose them upon His-azwj Knowledge, so He-azwj Chose and Selected from them Muhammad-saww, and Selected him-asws and Chose him-saww for His-azwj Message, and Sent him-saww with His-azwj Revelation, and Entrusted him-saww upon His-azwj Command, and Sent him-saww as a messenger, ratifying and as a pointed.
فَكَانَ أَوَّلَ مَنْ أَجَابَ وَ أَنَابَ وَ صَدَّقَ وَ آمَنَ وَ أَسْلَمَ وَ سَلَّمَ أَخُوهُ وَ ابْنُ عَمِّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ صَدَّقَهُ بِالْغَيْبِ الْمَكْتُومِ وَ آثَرَهُ عَلَى كُلِّ حَمِيمٍ وَ وَقَاهُ كُلَّ هَوْلٍ وَ وَاسَاهُ بِنَفْسِهِ فِي كُلِّ خَوْفٍ حَارَبَ مَنْ حَارَبَهُ وَ سَالَمَ مَنْ سَالَمَهُ وَ لَمْ يَزَلْ بَاذِلًا نَفْسَهُ فِي سَاعَاتِ الْخَوْفِ وَ الْجُوعِ وَ الْجِدِّ وَ الْهَزْلِ حَتَّى أَظْهَرَ اللَّهُ دَعْوَتَهُ وَ أَفْلَجَ حُجَّتَهُ
The first one to answer, and incline, and ratify, and believe, and be a Muslim, and submit, was his-saww brother-asws and son-asws of his-saww uncle-as, Ali-asws Bin Abu Talib-asws. He-asws ratified him-saww with the unseen, the concealed, and preferred him-saww upon every intimate one, and saved him-saww from every terror, and consoled him-saww with himself-asws during every fear, battling the one who battled him-saww and being at peace to the one being at peace with him-saww, and he-asws did not cease to exert himself-asws during the times of fear, and the hunger, and the seriousness and the relaxedness, until Allah-azwj Manifest His-azwj Call and His-azwj winning Arguments.
فَلَمْ يَبْرَحْ مُبْتَذِلًا لِنَفْسِهِ فِي سَاعَاتِ الْأَزْلِ وَ الْهَلُوعِ حَتَّى بَرَّزَ سَابِقاً لَا نَظِيرَ لَهُ فِيمَنِ اتَّبَعَهُ وَ لَا مُقَارِبَ لَهُ فِي فِعْلٍ وَ قَدْ رَأَيْتُكَ أَيُّهَا الْغَاوِي تُسَامِيهِ وَ أَنْتَ أَنْتَ وَ هُوَ هُوَ الْمُبَرِّزُ السَّابِقُ فِي كُلِّ حِينٍ أَوَّلُ النَّاسِ إِسْلَاماً وَ أَصْدَقُ النَّاسِ نِيَّةً وَ أَطْيَبُ النَّاسِ ذُرِّيَّةً وَ أَفْضَلُ النَّاسِ زَوْجَةً
He-asws did not leave exerting himself-asws during the difficult and terrifying times until he-asws duelled first, there being no match for him-asws among the ones who followed him-asws, nor did anyone come close to him-asws in deeds. And I have seen you, O you strayer! You are naming him-asws and you are you and he-asws is he-asws, the eminent, the preceding in every (good), first of the people in Al-Islam, and most of the most sincere intention of the people, and best of the people in offspring, and most superior of the people of a wife-asws.
رَسُولُ اللَّهِ ابْنُ عَمِّهِ وَ هُوَ وَصِيُّهُ وَ صَفِيُّهُ وَ أَخُوهُ الشَّارِي نَفْسَهُ يَوْمَ مُوتَةَ وَ عَمُّهُ سَيِّدُ الشُّهَدَاءِ يَوْمَ أُحُدٍ وَ أَبُوهُ الذَّابُّ عَنْ وَجْهِ رَسُولِ اللَّهِ ص وَ عَنْ حَوْزَتِهِ وَ أَنْتَ اللَّعِينُ بْنُ اللَّعِينِ
Rasool-Allah-saww is a son-saww of his-asws uncle-as and he-asws is his-saww successor-asws, and his-saww true friend, and his-saww brother-asws. He-saww consulted him-asws himself-saww on the day of Muta, and his-asws uncle-as is chief of the martyrs on the day of Ohad, and his-asws father-as was defender from the face of Rasool-Allah-saww and from his-saww Fountain, and you are the accursed son of the accursed.
لَمْ تَزَلْ أَنْتَ وَ أَبُوكَ تَبْغِيَانِ عَلَى رَسُولِ اللَّهِ ص الْغَوَائِلَ وَ تَجْهَدَانِ عَلَى إِطْفَاءِ نُورِ اللَّهِ وَ تَجْمَعَانِ عَلَيْهِ الْجُمُوعَ وَ تُؤَلِّبَانِ عَلَيْهِ الْقَبَائِلَ وَ تَبْذُلَانِ فِيهِ الْمَالَ هَلَكَ أَبُوكَ عَلَى ذَلِكَ وَ عَلَى ذَلِكَ خَلَفُكَ وَ الشَّاهِدُ عَلَيْكَ بِفِعْلِكَ مَنْ يَأْوِي وَ يَلْجَأُ إِلَيْكَ مِنْ بَقِيَّةِ الْأَحْزَابِ وَ رُءُوسِ النِّفَاقِ وَ أَهْلِ الشِّقَاقِ لِرَسُولِ اللَّهِ ص وَ أَهْلِ بَيْتِهِ
You and your father did not cease to seek the destruction upon Rasool-Allah-saww and striving upon extinguishing the Noor of Allah-azwj and gathering the crowds against him-saww, and turning the tribes against him, and spending the wealth in it. Your father died upon that and upon that did he leave you behind, and the witness upon you with your deed is one who has sought shelter and refuge to you, from the remnants of the confederates, and chiefs of the hypocrites, and the people of wretchedness to Rasool-Allah-saww and People-asws of his-saww Household.
وَ الشَّاهِدُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع بِفَضْلِهِ الْمُنِيرِ الْمُبِينِ وَ سَبْقِهِ الْقَدِيمِ أَنْصَارُهُ الَّذِينَ مَعَهُ الَّذِينَ ذُكِرُوا بِفَضْلِهِمْ فِي الْقُرْآنِ وَ أَثْنَى اللَّهُ عَلَيْهِمْ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَهُمْ مَعَهُ كَتَائِبُ وَ عَصَائِبُ مِنْ حَوْلِهِ يُجَالِدُونَ بِأَسْيَافِهِمْ وَ يُهْرِقُونَ دِمَاءَهُمْ دُونَهُ يَرَوْنَ الْفَضْلَ فِي اتِّبَاعِهِ وَ الشَّقَاءَ فِي خِلَافِهِ
And the witness for Ali-asws Bin Abu Talib-asws with his-asws radiant merits, the clean, and his ancient precedence, are his-asws helpers, the ones who are with him-asws, those their merits are mentioned in the Quran, and Allah-azwj has Praised upon them, from the Emigrants and the Helpers. They are with him-asws as a battalion, and fighters from around him-asws are whipping with their swords and shedding their blood besides him-asws, seeing the merit in following him-asws and wretchedness in opposing him.
فَكَيْفَ يَا لَكَ الْوَيْلُ تَعْدِلُ نَفْسَكَ بِعَلِيٍّ وَ عَلِيٌّ أَخُو رَسُولِ اللَّهِ ص وَ وَصِيُّهُ وَ أَبُو وُلْدِهِ وَ أَوَّلُ النَّاسِ لَهُ اتِّبَاعاً وَ آخِرُهُمْ بِهِ عَهْداً يُخْبِرُهُ بِسِرِّهِ وَ يُشْرِكُهُ فِي أَمْرِهِ وَ أَنْتَ عَدُوُّهُ وَ ابْنُ عَدُوِّهِ
Woe be unto you! How can you equate yourself with Ali-asws, and Ali-asws is brother-asws of Rasool-Allah-saww, and his-asws successor-asws, and father-asws of his-saww two (grand) sons-asws, and first of the people to have followed him-asws, and their last one to be with him-saww of a pact. He-saww informed him-asws with his-saww secretive matters and participated him-asws in his-saww affairs, and you are his-saww enemy, and son of his-saww enemy.
فَتَمَتَّعْ مَا اسْتَطَعْتَ بِبَاطِلِكَ وَ لْيَمُدَّكَ ابْنُ الْعَاصِي فِي غَوَايَتِكَ وَ كَأَنَّ أَجَلَكَ قَدِ انْقَضَى وَ كَيْدَكَ قَدْ وَهَى ثُمَّ تَسْتَبِينُ لِمَنْ تَكُونُ الْعَاقِبَةُ الْعُلْيَا وَ اعْلَمْ أَنَّكَ إِنَّمَا تُكَايِدُ رَبَّكَ الَّذِي قَدْ أَمِنْتَ كَيْدَهُ فِي نَفْسِكَ وَ آيَسْتَ مِنْ رَوْحِهِ وَ هُوَ لَكَ بِالْمِرْصَادِ وَ أَنْتَ مِنْهُ فِي غُرُورٍ
So, enjoy (yourself) for as long as you are able, with your falsehood, and let Ibn Al-Aas extend you in your erroneous ways, and it is as if your term has expired and your plots have weakened, then it would become clear for whom does the higher end-result happen to be. And know, you are rather plotting against your Lord-azwj Whose Plan you are feeling safe from within yourself, and you are despaired from His-azwj rest, and He-azwj with the Ambush for you, and you are in delusion.
وَ بِاللَّهِ وَ رَسُولِهِ وَ أَهْلِ رَسُولِهِ عَنْكَ الْغَنَاءُ وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى
And with Allah-azwj, and His-azwj Rasool-saww, they are needless from you. And the greetings be upon the one following the guidance’.
فَلَمَّا قَرَأَ مُعَاوِيَةُ كَتَبَ إِلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ الزَّارِي عَلَى أَبِيهِ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي كِتَابُكَ تَذْكُرُ فِيهِ مَا اللَّهُ أَهْلُهُ مِنْ سُلْطَانِهِ وَ قُدْرَتِهِ وَ مَا اصْطَفَى بِهِ رَسُولَهُ مَعَ كَلَامٍ أَلَّفْتَهُ وَ وَضَعْتَهُ لِرَأْيِكَ فِيهِ تَضْعِيفٌ وَ لِأَبِيكَ فِيهِ تَعْنِيفٌ
When Muawiya read (it), wrote to him, ‘In the Name of Allah-azwj the Beneficent, the Merciful, From Muawiya Bin Abu Sufyan to Muhammad Bin Abu Bakr, the belittler upon his father. As for after, your letter has reached me mentioning in it what Allah-azwj is rightful of, from His-azwj Authority and His-azwj Power, and what He-azwj had Chosen His-azwj with, along with the speech of Fitna, and you placed your weak opinion in it and to your own father is a rebuke.
وَ ذَكَرْتَ فَضْلَ ابْنِ أَبِي طَالِبٍ وَ قَدِيمَ سَوَابِقِهِ وَ قَرَابَتَهُ لِرَسُولِ اللَّهِ ص وَ نُصْرَتَهُ لَهُ وَ مُوَاسَاتَهُ إِيَّاهُ فِي كُلِّ خَوْفٍ وَ هَوْلٍ فَكَانَ احْتِجَاجُكَ عَلَيَّ وَ عَيْبَكَ لِي بِفَضْلِ غَيْرِكَ لَا بِفَضْلِكَ
And you mentioned the merits of the son-asws of Abu Talib-asws, and the ancientness of his-asws precedence, and his-asws kinship to Rasool-Allah-saww, and his-asws help to him-saww, and his-asws comforting him-saww during every fear, so your argument against me and your faulting me was by the merits of someone else, not by your merits.
فَأَحْمَدُ رَبّاً صَرَفَ ذَلِكَ الْفَضْلَ عَنْكَ وَ جَعَلَهُ لِغَيْرِكَ فَقَدْ كُنَّا وَ أَبُوكَ مَعَنَا فِي حَيَاةِ نَبِيِّنَا ص نَرَى حَقَّ ابْنِ أَبِي طَالِبٍ لَازِماً لَنَا وَ فَضْلَهُ مُبَرِّزاً عَلَيْنَا حَتَّى اخْتَارَ اللَّهُ لِنَبِيِّهِ مَا عِنْدَهُ فَأَتَمَّ لَهُ وَعْدَهُ وَ أَظْهَرَ لَهُ دَعْوَتَهُ وَ أَفْلَجَ لَهُ حُجَّتَهُ ثُمَّ قَبَضَهُ اللَّهُ إِلَيْهِ
I praise the Lord-azwj having Turned the merits away from and Making it to be for someone else. We, and your father was with us, during the lifetime of the Prophet-saww we used to view the rights of the son-asws of Abu Talib-asws and necessitated to us, and his-asws merit was surpassing upon us until Allah-azwj Chose for His-azwj Prophet-saww what is with Him-azwj, and Completed for him-saww, His-azwj Promise, and Manifest for him-saww His-asws Call, and the Won for him-saww His-azwj Arguments. The Allah-azwj Captured him (his-saww soul) to Him-azwj.
فَكَانَ أَوَّلَ مَنِ ابْتَزَّهُ حَقَّهُ أَبُوكَ وَ فَارُوقُهُ وَ خَالَفَاهُ فِي أَمْرِهِ عَلَى ذَلِكَ اتَّفَقَا وَ اتَّسَقَا ثُمَّ دَعَوَاهُ لِيُبَايِعَهُمَا وَ أَبْطَأَ عَنْهُمَا وَ تَلَكَّأَ عَلَيْهِمَا فَهَمَّا بِهِ الْهُمُومَ وَ أَرَادَا بِهِ الْعَظِيمَ ثُمَّ إِنَّهُ بَايَعَ لَهُمَا وَ سَلَّمَ
So, the first one to blackmail him-asws of his-asws rights was your father and his Farouq (Umar), and they both opposed him-asws regarding his-asws command, upon that they were both in agreement and consistent. Then they called him-asws to their allegiances, and he-asws delayed from them and tarried upon them. They both thought of (killing) him-asws and intended the grievous with him-asws. Then he-asws pledged allegiance to them and submitted.
فَلَمْ يُشْرِكَاهُ فِي أَمْرِهِمَا وَ لَمْ يُطْلِعَاهُ عَلَى سِرِّهِمَا حَتَّى قُبِضَا عَلَى ذَلِكَ ثُمَّ قَامَ ثَالِثُهُمَا مِنْ بَعْدِهِمَا عُثْمَانُ بْنُ عَفَّانَ فَاقْتَدَى بِهَدْيِهِمَا فَعِبْتَهُ أَنْتَ وَ صَاحِبُكَ حَتَّى طَمِعَ فِيهِ الْأَقَاصِي مِنْ أَهْلِ الْمَعَاصِي وَ بَطَنْتُمَا لَهُ وَ أَظْهَرْتُمَا لَهُ الْعَدَاوَةَ حَتَّى بَلَغْتُمَا فِيهِ مُنَاكُمَا
But they did not participate him-asws in their affairs and did not notify him upon their secretive matters until they both died upon that. Then their third ones stood up from after them, Usman Bin Affan. He was guided by their guidance. So, you and your companion faulted him until remote ones from the people of disobedience coveted regarding him, and you hid (your grudges) to him, and (then) you revealed the enmity to him until you reached your aims regarding him.
فَخُذْ حِذْرَكَ يَا ابْنَ أَبِي بَكْرٍ فَسَتَرَى وَبَالَ أَمْرِكَ وَ قِسْ شِبْرَكَ بِفَتْرِكَ فَكَيْفَ تُوَازِي مَنْ لَا يُوَازِنُ الْجِبَالُ حِلْمَهُ وَ لَا تَعِبْ مَنْ مَهَّدَ لَهُ أَبُوكَ مِهَادَهُ وَ طَرَحَ لِمُلْكِهِ وِسَادَهُ
So, take your caution, O son of Abu Bakr and veil the consequences of your matter, and compare your palm with your feebleness. How can you belittle one who forbearance cannot be weighed by a mountain, nor can you fault one whose cradle was laid out for him by your own father and place the pillow of his kingdom for him.
فَإِنْ يَكُنْ مَا نَحْنُ فِيهِ صَوَاباً فَأَبُوكَ فِيهِ أَوَّلُ وَ نَحْنُ فِيهِ تَبَعٌ وَ إِنْ يَكُنْ جَوْراً فَأَبُوكَ أَوَّلُ مَنْ أَسَّسَ بِنَاهُ فَبِهُدَاهُ اقْتَدَيْنَا وَ بِفِعْلِهِ احْتَذَيْنَا وَ لَوْ لَا مَا سَبَقَنَا إِلَيْهِ أَبُوكَ مَا خَالَفْنَا عَلِيّاً وَ لَسَلَّمْنَا إِلَيْهِ وَ لَكِنْ عِبْ أَبَاكَ بِمَا شِئْتَ أَوْ دَعْهُ وَ السَّلَامُ عَلَى مَنْ أَنَابَ وَ رَجَعَ عَنْ غَوَايَتِهِ وَ تَابَ.
So if it happens that what we are in, is correct, then your father is the first in it and we are his followers in it, and if it happens to be tyranny, then your father is the first one lay the foundation of its building, and by his guidance we are leg, and by his deeds we are wearing his shoes, and had it not been for your father having preceded us to it, we would not have opposed Ali-asws and would have submitted to him, but you should fault your own father with whatever you desire to, or (else) leave it. And the greetings be upon the one who is penitent and returns from his errors and repents’’.[71]
725 – نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع لَمَّا قَلَّدَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ مِصْرَ فَمُلِكَتْ عَلَيْهِ وَ قُتِلَ وَ قَدْ أَرَدْتُ تَوْلِيَةَ مِصْرَ هَاشِمَ بْنَ عُتْبَةَ وَ لَوْ وَلَّيْتُهُ إِيَّاهَا لَمَا خَلَّى لَهُمُ الْعَرْصَةَ وَ لَا أَنْهَزَ لَهُمُ الْفُرْصَةَ بِلَا ذَمٍّ لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَلَقَدْ كَانَ إِلَيَّ حَبِيباً وَ كَانَ لِي رَبِيباً.
(The book) ‘Nahj al Balagah’ –
‘And from a speech of his-asws when he-asws collared Muhammad Bin Abu Bakr with Egypt, so he ruled upon it and was killed: ‘And I-asws had wanted to make Hashim Bin Utba the ruler (of Egypt), and he had ruled it, he would not have vacated any plains for them nor would he have given them the opportunity, without there being any condemnation to Muhammad Bin Abu Bakr, for he was beloved to me-asws, and was a stepson to me-asws’’.[72]
726 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ فَاخْفِضْ لَهُمَا جَنَاحَكَ وَ أَلِنْ لَهُمْ جَانِبَكَ وَ ابْسُطْ لَهُمْ وَجْهَكَ وَ آسِ بَيْنَهُمْ فِي اللَّحْظَةِ وَ النَّظْرَةِ حَتَّى لَا يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ لَهُمْ وَ لَا يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ عَلَيْهِمْ
(The book) ‘Nahj Al Balagah’ –
‘And from a speech of his-asws to Muhammad Bin Abu Bakr, ‘Lower your wings (be humble) to them and soften your sides (be gentle with) them, and make your face friendly to them, and comfort between them in the words and the consideration, until the might ones do not covet regarding your-asws being favourable to them nor do the weak ones despair from your justice upon them.
وَ إِنَّ اللَّهَ تَعَالَى يُسَائِلُكُمْ مَعْشَرَ عِبَادِهِ عَنِ الصَّغِيرَةِ مِنْ أَعْمَالِكُمْ وَ الْكَبِيرَةِ وَ الظَّاهِرَةِ وَ الْمَسْتُورَةِ فَإِنْ يُعَذِّبْ فَأَنْتُمْ أَظْلَمُ وَ إِنْ يَعْفُ فَهُوَ أَكْرَمُ
And surely Allah-azwj the Exalted will Question you all, community of His-azwj servants, about the small of your deeds and the bid, and the apparent and the hidden. So, if He-azwj to Punish, then you are the most unjust, and if He-azwj Pardons, then He-azwj is the most Honourable.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُتَّقِينَ ذَهَبُوا بِعَاجِلِ الدُّنْيَا وَ آجِلِ الْآخِرَةِ فَشَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ لَمْ يُشَارِكْهُمْ أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ سَكَنُوا الدُّنْيَا بِأَفْضَلِ مَا سُكِنَتْ وَ أَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ فَحَظُوا مِنَ الدُّنْيَا بِمَا حَظِيَ بِهِ الْمُتْرَفُونَ وَ أَخَذُوا مِنْهَا مَا أَخَذَتِ الْجَبَابِرَةُ الْمُتَكَبِّرُونَ
And know, servants of Allah-azwj! The pious have gone with the current world and the future Hereafter. They participated the people of the world in their world, and the people of the world did not participate with them in their Hereafter. They dwelled in the world with the best of what could be dwelled, and they ate the best of what could be eaten, and shared from the world with what the affluent were sharing with, and they took from it what the tyrants had taken, the arrogant ones.
ثُمَّ انْقَلَبُوا عَنْهَا بِالزَّادِ الْمُبَلِّغِ وَ الْمَتْجَرِ الرَّابِحِ أَصَابُوا لَذَّةَ زُهْدِ الدُّنْيَا فِي دُنْيَاهُمْ وَ تَيَقَّنُوا أَنَّهُمْ جِيرَانُ اللَّهِ غَداً فِي آخِرَتِهِمْ لَا تُرَدُّ لَهُمْ دَعْوَةٌ وَ لَا يُنْقَصُ لَهُمْ نَصِيبٌ مِنْ لَذَّةٍ
Then they transferred away from it with the sufficient provision and the profitable trade. They had attained the pleasures of ascetism of the world in their world and they were convinced they would be the neighbours of Allah-azwj tomorrow in their Hereafter. Neither would any supplication be returned to them nor would any share be reduced for them from the pleasures.
فَاحْذَرُوا عِبَادَ اللَّهِ الْمَوْتَ وَ قُرْبَهُ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّهُ يَأْتِي بِأَمْرٍ عَظِيمٍ وَ خَطْبٍ جَلِيلٍ بِخَيْرٍ لَا يَكُونُ مَعَهُ شَرٌّ أَبَداً أَوْ شَرٍّ لَا يَكُونُ مَعَهُ خَيْرٌ أَبَداً فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا وَ مَنْ أَقْرَبُ إِلَى النَّارِ مِنْ عَامِلِهَا
Servants of Allah-azwj! Be cautious of the death and its nearness, and prepare for him a preparation, for it would come with a mighty matter and a majestic affair with good, no evil would be with it, ever, or evil nor having any good in it, ever! So, the one who is closer to the Paradise than its workers, and who is closer to the Fire than its workers?
وَ إِنَّكُمْ طُرَدَاءُ الْمَوْتِ إِنْ أَقَمْتُمْ لَهُ أَخَذَكُمْ وَ إِنْ فَرَرْتُمْ مِنْهُ أَدْرَكَكُمْ وَ هُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ وَ الدُّنْيَا تُطْوَى مِنْ خَلْفِكُمْ فَاحْذَرُوا نَاراً قَعْرُهَا بَعِيدٌ وَ حَرُّهَا شَدِيدٌ وَ عَذَابُهَا جَدِيدٌ دَارٌ لَيْسَ فِيهَا رَحْمَةٌ وَ لَا تُسْمَعُ فِيهَا دَعْوَةٌ وَ لَا تُفَرَّجُ فِيهَا كُرْبَةٌ
You are the ones to be expelled by the death. If you stay for it, it will seize you, and if you flee from it, it would catch up with you, and it is more necessitated (to stick) with you than your own shadow, leading by your forelocks, and the world is being wrapped up from behind you. Be cautious of a Fire its bottom is remote, and its heat is intense, and its punishment is renewed, being a house there isn’t any mercy in it, nor will any supplication be heard in it, nor will any worry be relieved in it.
وَ إِنِ اسْتَطَعْتُمْ أَنْ يَشْتَدَّ خَوْفُكُمْ مِنَ اللَّهِ وَ أَنْ يَحْسُنَ ظَنُّكُمْ بِهِ فَاجْمَعُوا بَيْنَهُمَا فَإِنَّ الْعَبْدَ إِنَّمَا يَكُونُ حُسْنُ ظَنِّهِ بِرَبِّهِ عَلَى قَدْرِ خَوْفِهِ مِنْ رَبِّهِ وَ إِنَّ أَحْسَنَ النَّاسِ ظَنّاً بِاللَّهِ أَشَدُّهُمْ خَوْفاً لِلَّهِ
And if you can intensify your fear from Allah-azwj and make your thoughts to be good with Him-azwj, then gather between the two, for the servant rather happens to be of good thoughts with his Lord-azwj in accordance to his fear from His-azwj Lord-azwj, and the best of the people in thoughts with Allah-azwj is their most intense in fearing Allah-azwj.
وَ اعْلَمْ يَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ أَنِّي قَدْ وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ فَأَنْتَ مَحْقُوقٌ أَنْ تُخَالِفَ عَلَى نَفْسِكَ وَ أَنْ تُنَافِحَ عَنْ دِينِكَ وَ لَوْ لَمْ يَكُنْ لَكَ إِلَّا سَاعَةٌ مِنَ الدَّهْرِ فَلَا تُسْخِطِ اللَّهَ بِرِضَاءِ أَحَدٍ مِنْ خَلْقِهِ فَإِنَّ فِي اللَّهِ خَلَفاً مِنْ غَيْرِهِ وَ لَيْسَ مِنَ اللَّهِ خَلَفٌ فِي غَيْرِهِ
And know, O Muhammad Bin Abu Bakr! I-asws have placed you in charge of a mighty army of mine-asws as far as I-asws am concerned, the people of Egypt, so you are duty bound to oppose against yourself and you benefit from your religion, and if there does not happen to be for you except an hour from the time, then do not incur the Wrath of Allah-azwj by pleasing anyone from His-azwj creatures, for in Allah-azwj there is a replaced from others, and there isn’t any replacement from Allah-azwj in others.
صَلِّ الصَّلَاةَ لِوَقْتِهَا الْمُوَقَّتِ وَ لَا تُعَجِّلْ وَقْتَهَا لِفَرَاغٍ وَ لَا تُؤَخِّرْهَا عَنْ وَقْتِهَا لِاشْتِغَالٍ وَ اعْلَمْ أَنَّ كُلَّ شَيْءٍ مِنْ عَمَلِكَ تَبَعٌ لِصَلَاتِكَ وَ مِنْهُ
Pray the Salat to its Prescribed timings and do not be hasty in its timing to be free, nor delay it from its time to be pre-occupied. And know that everything from your deeds follows to your Salat and from it.
فَإِنَّهُ لَا سَوَاءَ إِمَامُ الْهُدَى وَ إِمَامُ الرَّدَى وَ وَلِيُّ النَّبِيِّ وَ عَدُوُّ النَّبِيِّ وَ لَقَدْ قَالَ لِي رَسُولُ اللَّهِ ص إِنِّي لَا أَخَافُ عَلَى أُمَّتِي مُؤْمِناً وَ لَا مُشْرِكاً أَمَّا الْمُؤْمِنُ فَيَمْنَعُهُ اللَّهُ بِإِيمَانِهِ وَ أَمَّا الْمُشْرِكُ فَيَقْمَعُهُ اللَّهُ بِشِرْكِهِ وَ لَكِنِّي أَخَافُ عَلَيْكُمْ كُلَّ مُنَافِقِ الْجَنَانِ عَالِمِ اللِّسَانِ يَقُولُ مَا تَعْرِفُونَ وَ يَفْعَلُ مَا تُنْكِرُونَ.
Surely, they are not the same, the Imam-asws of guidance and the imam of ruination, and a friend of the Prophet-saww and an enemy of the Prophet-saww; and Rasool-Allah-saww had said to me: ‘I-saww neither fear upon my-saww community of any Momin nor any Polytheist. As for the Momin, Allah-azwj would Prevent him, due to his Eman, and as for the Polytheist, Allah-azwj would Suppress him due to his Shirk. But, I-saww fear upon you all every hypocrite at heart, learned of the tongue, saying what you recognise and doing what you dislike’’.[73]
727 – كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ قَالَ: ذَكَرْنَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ أَبُو عَبْدِ اللَّهِ ع رَحِمَهُ اللَّهُ وَ صَلَّى عَلَيْهِ قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع يَوْماً مِنَ الْأَيَّامِ ابْسُطْ يَدَكَ أُبَايِعْكَ فَقَالَ أَ وَ مَا فَعَلْتَ قَالَ بَلَى فَبَسَطَ يَدَهُ فَقَالَ أَشْهَدُ أَنَّكَ إِمَامٌ مُفْتَرَضٌ طَاعَتُكَ وَ أَنَّ أَبِي فِي النَّارِ
(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Ali Bin Muhammad Al Qummi, from Ahmad Bin Muhammad Bin Isa, from a man, from Umar Bin Abdul Aziz, from Jameel Bin Darraj, from Hamza Bin Muhammad Al Tayyar who said,
‘We mentioned Muhammad Bin Abu Bakr in the presence of Abu Abdullah-asws. Abu Abdullah-asws said: ‘May Allah-azwj have Mercy on him and Send Salawaat upon him. He had said to Amir Al-Momineen-asws one day, ‘Spread out your-asws hand, I shall pledge allegiance to you-asws’. He-asws said: ‘And you will do it?’ He said, ‘Yes’. He-asws spread out his-asws hand. He said, ‘I testify that you-asws are an Imam-asws, obeying you-asws is an obligation, and that my father is in the Fire’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَانَ النَّجَابَةُ مِنْ قِبَلِ أُمِّهِ أَسْمَاءَ بِنْتِ عُمَيْسٍ رَحْمَةُ اللَّهِ عَلَيْهَا لَا مِنْ قِبَلِ أَبِيهِ.
Abu Abdullah-asws said: ‘The salvation was from the direction of his mother Asma Bint Umeys, may Allah-azwj have Mercy upon her, not from the direction of his father’’.[74]
728 – ختص، الإختصاص عَنِ ابْنِ الطَّيَّارِ مِثْلَهُ.
(The book) ‘Al Ikhtisas’ – From Ibn Al Tayyar – similar to it.[75]
729 – كش، رجال الكشي حَمْدَوَيْهِ بْنُ نَصْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ مُحَمَّدَ بْنَ أَبِي بَكْرٍ بَايَعَ عَلِيّاً ع عَلَى الْبَرَاءَةِ مِنْ أَبِيهِ.
(The book) ‘Rijal Al Kashy’ – Hamdawiya Bin Nasr, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara,
‘From Abu Ja’far-asws: ‘Muhammad Bin Abu Bakr pledged allegiance to Ali-asws upon the disavowing (Tabarra) from his own father’’.[76]
730 – ختص، الإختصاص أَحْمَدُ بْنُ هَارُونَ الْفَامِيُّ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ.
(The book) ‘Al Ikhtisas’ – Ahmad Bin Haroun Al Famy, from Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr – similar to it.[77]
731- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَايَعَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ عَلَى الْبَرَاءَةِ مِنَ الثَّانِي.
(The book) ‘Rijal Al Kashy’ – Hamdawiya and Ibrahim from Muhammad Bin Abdul Hameed, from Abu Jameela, from Muyasser Bin Abdul Aziz,
‘From Abu Ja’far-asws having said: ‘Muhammad Bin Abu Bakr pledged allegiance upon the disavowing (Tabarra) from the second (Umar)’’.[78]
732- كش، رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُوسَى بْنِ مُصْعَبٍ عَنْ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ أَهْلِ بَيْتٍ إِلَّا وَ مِنْهُمْ نَجِيبٌ مِنْ أَنْفُسِهِمْ وَ أَنْجَبُ النُّجَبَاءِ مِنْ أَهْلِ بَيْتِ سَوْءٍ مُحَمَّدُ بْنُ أَبِي بَكْرٍ.
(The book) ‘Rijal Al Kashy’ – Hamdawiya, from Muhammad Bin Isa, from Yunus, from Musa Bin Musab, from Shayb,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘There is none from a family except and from them would be a noble one from themselves, and the noblest of the nobles from an evil family is Muhammad Bin Abu Bakr’’.[79]
733 – ف، تحف العقول كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى أَهْلِ مِصْرَ بَعْدَ تَسْيِيرِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ مَا هَذَا مُخْتَصَرُهُ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَ أَهْلِ مِصْرَ سَلَامٌ عَلَيْكُمْ
(The book) ‘Tuhaf Al Uqool’ –
‘Amir Al-Momineen-asws wrote to the people of Egypt after the travelling of Muhammad Bin Abu Bakr, what this is its brief: ‘From a servant of Allah-azwj Ali-asws Amir Al-Momineen, to Muhammad Bin Abu Bakr and the people of Egypt. Greetings be upon you all!
أَمَّا بَعْدُ فَقَدْ وَصَلَ إِلَيَّ كِتَابُكَ وَ فَهِمْتُ مَا سَأَلْتَ عَنْهُ وَ أَعْجَبَنِي اهْتِمَامُكَ بِمَا لَا بُدَّ لَكَ مِنْهُ وَ مَا لَا يُصْلِحُ الْمُسْلِمِينَ غَيْرُهُ وَ ظَنَنْتُ أَنَّ الَّذِي أَخْرَجَ ذَلِكَ مِنْكَ نِيَّةٌ صَالِحَةٌ وَ رَأْيٌ غَيْرُ مَدْخُولٍ
As for after, your letter arrived to me and I-asws have understood what you have asked about, and it has astounded me, your attention to what there is no escape for you from it, and what is not correct for the Muslims apart from it. That which brought it out from you is a sincere intention and a view an unmixed view.
أَمَّا بَعْدُ فَعَلَيْكَ بِتَقْوَى اللَّهِ فِي مَقَامِكَ وَ مَقْعَدِكَ وَ سِرِّكَ وَ عَلَانِيَتِكَ وَ إِذَا قَضَيْتَ بَيْنَ النَّاسِ فَاخْفِضْ لَهُمْ جَنَاحَكَ وَ لَيِّنْ لَهُمْ جَانِبَكَ وَ ابْسُطْ لَهُمْ وَجْهَكَ وَ آسِ بَيْنَهُمْ فِي اللَّحْظِ وَ النَّظْرَةِ حَتَّى لَا يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ لَهُمْ وَ لَا يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ عَلَيْهِمْ
As for after, upon you is to be with the fear of Allah-azwj during your standing and your sitting, and your privacy and your openness; and when you judge between the people, then lower your wings (be humble) to them, and soften your sides be gentle) to them, and spread your face (be friendly) to them, and be comforting between them in the words and the consideration until the mighty ones does not cover your favours nor do the weak ones despair from your justice upon them.
وَ أَنْ تَسْأَلَ الْمُدَّعِيَ الْبَيِّنَةَ وَ عَلَى الْمُدَّعَى عَلَيْهِ الْيَمِينُ
And if you were to ask the claimant for the proof, and the claimant, upon him is to swear an oath.
وَ مَنْ صَالَحَ أَخَاهُ عَلَى صُلْحٍ فَأَجِزْ صُلْحَهُ إِلَّا أَنْ يَكُونَ صُلْحاً يُحَرِّمُ حَلَالًا أَوْ يُحَلِّلُ حَرَاماً
And one who reconciles with his brother upon a reconciliation, then allow his reconciliation except if the reconciliation happens to prohibit a Permissible or permits a Prohibition.
وَ آثِرِ الْفُقَهَاءَ وَ أَهْلَ الصِّدْقِ وَ الْوَفَاءِ وَ الْحَيَاءِ وَ الْوَرَعِ عَلَى أَهْلِ الْفُجُورِ وَ الْكَذِبِ وَ الْغَدْرِ وَ لْيَكُنِ الصَّالِحُونَ الْأَبْرَارُ إِخْوَانَكَ وَ الْفَاجِرُونَ الْغَادِرُونَ أَعْدَاءَكَ فَإِنَّ أَحَبَّ إِخْوَانِي إِلَيَّ أَكْثَرُهُمْ لِلَّهِ ذِكْراً وَ أَشَدُّهُمْ مِنْهُ خَوْفاً وَ أَنَا أَرْجُو أَنْ تَكُونَ مِنْهُمْ إِنْ شَاءَ اللَّهُ
And prefer the jurists and the people of truthfulness, and the loyalty, and the bashfulness, and the devoutness over the people of immoralities, and the lies, and the betrayal, and let the righteous be your brothers and the immoral ones, the treacherous be your enemies, for the most beloved of my-asws brothers to me-asws is their most frequent of mentioning Allah-azwj and the most intense of them if fear from Him-azwj, and I-asws hope that you-asws will be from them, if Allah-azwj so Desires.
وَ إِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ فِيمَا أَنْتُمْ عَنْهُ مَسْئُولُونَ وَ عَمَّا أَنْتُمْ إِلَيْهِ صَائِرُونَ فَإِنَّ اللَّهَ قَالَ فِي كِتَابِهِ كُلُّ نَفْسٍ بِما كَسَبَتْ رَهِينَةٌ وَ قَالَ وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ إِلَى اللَّهِ الْمَصِيرُ وَ قَالَ فَوَ رَبِّكَ لَنَسْئَلَنَّهُمْ أَجْمَعِينَ عَمَّا كانُوا يَعْمَلُونَ
And I-asws advise to you with fear of Allah-azwj regarding what you would be questioned about and about what you are destined to, for Allah-azwj Said in His-azwj Book: Every soul would be held for what it earns [74:38]; and Said: and Allah Cautions you all Himself; and to Allah is the eventual return [3:28]; and Said: So, by your Lord! We will be Questioning them altogether [15:92] About what they were doing [15:93].
فَعَلَيْكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا تَجْمَعُ مِنَ الْخَيْرِ مَا لَا يَجْمَعُ غَيْرُهَا وَ يُدْرَكُ بِهَا مِنَ الْخَيْرِ مَا لَا يُدْرَكُ بِغَيْرِهَا مِنْ خَيْرِ الدُّنْيَا وَ خَيْرِ الْآخِرَةِ
Upon you all is to be with the fear of Allah-azwj for it is a collection of good what nothing else can collect, and one can attain from the good by it what one cannot attain with anything else, from the good of the world and good of the Hereafter.
قَالَ اللَّهُ وَ قِيلَ لِلَّذِينَ اتَّقَوْا ما ذا أَنْزَلَ رَبُّكُمْ قالُوا خَيْراً لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ لَدارُ الْآخِرَةِ خَيْرٌ وَ لَنِعْمَ دارُ الْمُتَّقِينَ
Allah-azwj Said: And it is said to those who are pious: ‘What is that which your Lord Revealed?’ They say, ‘Good. For those who are good in this world is good, and the House of the Hereafter is better, and excellent is the House of the pious’ [16:30].
اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُتَّقِينَ ذَهَبُوا بِعَاجِلِ الْخَيْرِ وَ آجِلِهِ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ لَمْ يُشَارِكْهُمْ أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ سَكَنُوا الدُّنْيَا بِأَحْسَنِ مَا سُكِنَ فَأَكَلُوهَا بِأَحْسَنِ مَا أُكِلَتْ
Know, servants of Allah-azwj, that the pious have gone with the current good and its future (as well). They participated the people of the world in their world and the people of the world did not participate in their Hereafter. Allah-azwj Mighty and Majestic said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. They dwelled in the world with the best of what could be dwelled, and they consumed it with the best of what could be consumed.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّكُمْ إِذَا اتَّقَيْتُمُ اللَّهَ وَ حَفِظْتُمْ نَبِيَّكُمْ فِي أَهْلِهِ فَقَدْ عَبَدْتُمُوهُ بِأَفْضَلِ عِبَادَتِهِ وَ ذَكَرْتُمُوهُ بِأَفْضَلِ مَا ذُكِرَ وَ شَكَرْتُمُوهُ بِأَفْضَلِ مَا شُكِرَ وَ قَدْ أَخَذْتُمْ بِأَفْضَلِ الصَّبْرِ وَ الشُّكْرِ وَ اجْتَهَدْتُمْ بِأَفْضَلِ الِاجْتِهَادِ وَ إِنْ كَانَ غَيْرُكُمْ أَطْوَلَ مِنْكُمْ صَلَاةً وَ أَكْثَرَ مِنْكُمْ صِيَاماً وَ صَدَقَةً إِذْ كُنْتُمْ أَنْتُمْ أَوْفَى لِلَّهِ وَ أَنْصَحَ لِأَوْلِيَاءِ اللَّهِ وَ مَنْ هُوَ وَلِيُّ الْأَمْرِ مِنْ آلِ رَسُولِ اللَّهِ ص
And know, servants of Allah-azwj, when you fear Allah-azwj and preserve your Prophet-saww regarding his-saww family, so you have worshipped Him-azwj with the best of worships, and you have mentioned Him-azwj the best of what could be mentioned, and thanked Him-azwj with the best of what He-azwj can be thanked with, and have taken the best patience and the thanks, and have struggled with the best of the struggles and even though others may be of more prolonged Salat and more frequent than you of Fasting and charity, when you were more fulfilling to Allah-azwj and advising to the friends of Allah-azwj, and one who is a Master-asws of the command from the Progeny-asws of Rasool-Allah-saww.
وَ احْذَرُوا عِبَادَ اللَّهِ الْمَوْتَ وَ قُرْبَهُ وَ كَرْبَهُ وَ سَكَرَاتِهِ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّهُ يَأْتِي بِأَمْرٍ عَظِيمٍ بِخَيْرٍ لَا يَكُونُ مَعَهُ شَرٌّ وَ بِشَرٍّ لَا يَكُونُ مَعَهُ خَيْرٌ أَبَداً فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا وَ أَقْرَبُ إِلَى النَّارِ مِنْ أَهْلِهَا
And be cautious of the death, servants of Allah-azwj, and its nearness, and its distress, and its pangs, and prepare for it with a preparation for it comes with a mighty matter good, there would not happen any evil after it, and with evil, not good happening with it, ever! So, who is closer to the Paradise than its workers, and closest to the Fire than its deserving ones?
فَأَكْثِرُوا ذِكْرَ الْمَوْتِ عِنْدَ مَا تُنَازِعُكُمْ إِلَيْهِ أَنْفُسُكُمْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَكْثِرُوا ذِكْرَ هَادِمِ اللَّذَّاتِ وَ اعْلَمُوا أَنَّ مَا بَعْدَ الْمَوْتِ لِمَنْ لَمْ يَغْفِرِ اللَّهُ لَهُ وَ يَرْحَمْهُ أَشَدُّ مِنَ الْمَوْتِ
Frequently remember the death during your contending yourself to it, for I-asws heard Rasool-Allah-saww saying: ‘Frequently remember demolition of the pleasures and know that what is after the death, for the one who is not Forgiven by Allah-azwj, is severer than the death (itself).
وَ اعْلَمْ يَا مُحَمَّدُ أَنِّي وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ وَ أَنْتَ مَحْقُوقٌ أَنْ تَخَافَ عَلَى نَفْسِكَ وَ أَنْ تَحْذَرَ فِيهِ عَلَى دِينِكَ وَ إِنْ لَمْ يَكُنْ لَكَ إِلَّا سَاعَةٌ مِنَ النَّهَارِ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُسْخِطَ رَبَّكَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ فَافْعَلْ فَإِنَّ فِي اللَّهِ خَلَفاً مِنْ غَيْرِهِ وَ لَا فِي شَيْءٍ خَلَفٌ مِنَ اللَّهِ
And know, O Muhammad! I-asws have placed you in charge of a mighty army of mine-asws as far as I-asws am concerned, the people of Egypt, and you are duty bound to fear upon yourself and you be careful in it upon your religion, and if there does not happen to be for you except an house from the day, and you are able not to incur the Wrath of your Lord-azwj by pleasing anyone from His-azwj creatures, then do so, for in Allah-azwj there is a replacement from other and there neither from others nor in anything, a replacement from Allah-azwj.
اشْدُدْ عَلَى الظَّالِمِ وَ خُذْ عَلَى يَدَيْهِ وَ لِنْ لِأَهْلِ الْخَيْرِ وَ قَرِّبْهُمْ مِنْكَ وَ اجْعَلْهُمْ بِطَانَتَكَ وَ إِخْوَانَكَ
Be severe upon the oppressor and seize upon his hand and be lenient to the people of good and draw them closer to you and make them your confidants and your brothers.
ثُمَّ انْظُرْ صَلَاتَكَ كَيْفَ هِيَ فَإِنَّكَ إِمَامٌ وَ لَيْسَ مِنْ إِمَامٍ يُصَلِّي بِقَوْمٍ فَيَكُونُ فِي صَلَاتِهِمْ تَقْصِيرٌ إِلَّا كَانَ عَلَيْهِ أَوْزَارُهُمْ وَ لَا يَنْتَقِصُ مِنْ صَلَاتِهِمْ شَيْءٌ وَ لَا يُتَمِّمُهَا إِلَّا كَانَ لَهُ مِثْلُ أُجُورِهِمْ وَ لَا يَنْتَقِصُ مِنْ أُجُورِهِمْ شَيْءٌ
Then look at your Salat, how it is, for you are a prayer leader and there isn’t any prayer leader praying Salat with a people and there should be a deficiency in their Salat except upon him would be their burdens and there would be no reduction from their Salats by anything, nor would his be complete except there would be for him the like of the Recompense and there would be no reduction from their Recompense by anything.
وَ انْظُرِ الْوُضُوءَ فَإِنَّهُ تَمَامُ الصَّلَاةِ وَ لَا صَلَاةَ لِمَنْ لَا وُضُوءَ لَهُ وَ اعْلَمْ أَنَّ كُلَّ شَيْءٍ مِنْ عَمَلِكَ تَابِعٌ لِصَلَاتِكَ وَ اعْلَمْ أَنَّهُ مَنْ ضَيَّعَ الصَّلَاةَ فَإِنَّهُ لِغَيْرِ الصَّلَاةِ مِنْ شَرَائِعِ الْإِسْلَامِ أَضْيَعُ
And look at the Wudu’u for it completes the salat, and there is no salat for the one having no Wudu’u for him. And know that all things from your deeds are pursuant to your Salat. And know that the one who wastes the Salat so he would be more wasteful to other than Salat from the Laws of Al-Islam.
وَ إِنِ اسْتَطَعْتُمْ يَا أَهْلَ مِصْرَ أَنْ يُصَدِّقَ قَوْلَكُمْ فِعْلُكُمُ وَ سِرَّكُمْ عَلَانِيَتُكُمْ وَ لَا تُخَالِفَ أَلْسِنَتَكُمْ أَفْعَالُكُمْ فَافْعَلُوا وَ قَدْ قَالَ رَسُولُ اللَّهِ ص إِنِّي لَا أَخَافُ عَلَى أُمَّتِي مُؤْمِناً وَ لَا مُشْرِكاً أَمَّا الْمُؤْمِنُ فَيَمْنَعُهُ اللَّهُ بِإِيمَانِهِ وَ أَمَّا الْمُشْرِكُ فَيُخْزِيهِ اللَّهُ وَ يَقْمَعُهُ بِشِرْكِهِ وَ لَكِنْ أَخَافُ عَلَيْكُمْ كُلَّ مُنَافِقٍ حُلْوِ اللِّسَانِ يَقُولُ مَا تَعْرِفُونَ وَ يَفْعَلُ مَا تُنْكِرُونَ لَيْسَ بِهِ خَفَاءٌ
And if you can, O people of Egypt, to ratify your words with your deeds, and your secretive matters by your announced matters, and your deeds not to oppose your tongues, then do so, and Rasool-Allah-saww had said: ‘I-saww do not fear upon my-saww community of any Momin nor a Polytheist. As for the Momin, Allah-azwj would Prevent him due to his Eman, and as for the Polytheist, Allah-azwj would Suffice him and Suppress him due to his Shirk. But I-saww fear upon you every hypocrite of a sweet tongue saying what you recognise and doing what you are disliking there isn’t any hiding for it.
وَ قَدْ قَالَ النَّبِيُّ ص مَنْ سَرَّتْهُ حَسَنَاتُهُ وَ سَاءَتْهُ سَيِّئَاتُهُ فَذَلِكَ الْمُؤْمِنُ حَقّاً وَ كَانَ يَقُولُ ص خَصْلَتَانِ لَا تَجْتَمِعَانِ فِي مُنَافِقٍ حُسْنُ سَمْتٍ وَ فِقْهٌ فِي سُنَّةٍ
And the Prophet-saww had said: ‘One whom his good deeds cheer him, and his evil deeds saddens him, so that is the Momin truly’. And he-saww said: ‘Two characteristics will not gather in a hypocrite – good manners and understanding regarding a Sunnah’.
وَ اعْلَمْ يَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ أَنَّ أَفْضَلَ الْفِقْهِ الْوَرَعُ فِي اللَّهِ وَ الْعَمَلُ بِطَاعَةِ اللَّهِ أَعَانَنَا اللَّهُ وَ إِيَّاكَ عَلَى شُكْرِهِ وَ ذِكْرِهِ وَ أَدَاءِ حَقِّهِ وَ الْعَمَلِ بِطَاعَتِهِ إِنَّهُ سَمِيعٌ قَرِيبٌ
And know, O Muhammad Bin Abu Bakr! The superior understanding is the devoutness regarding Allah-azwj and the working in obedience to Allah-azwj. May Allah-azwj Assist us and you upon thanking Him-azwj, and remember Him-azwj, and fulfil His-azwj Rights, and the working in His-azwj obedience, He-azwj Hearing, Near.
وَ اعْلَمْ أَنَّ الدُّنْيَا دَارُ بَلَاءٍ وَ فَنَاءٍ وَ الْآخِرَةَ دَارُ بَقَاءٍ وَ جَزَاءٍ فَإِنِ اسْتَطَعْتَ أَنْ تُؤْثِرَ مَا يَبْقَى عَلَى مَا يَفْنَى فَافْعَلْ رَزَقَنَا اللَّهُ بَصَرَ مَا بَصَّرَنَا وَ فَهْمَ مَا فَهَّمَنَا حَتَّى لَا نُقَصِّرَ عَمَّا أَمَرَنَا وَ لَا نَتَعَدَّى إِلَى مَا نَهَانَا عَنْهُ
And know that the world is a house of afflictions and perishing, and the Hereafter is a house of remaining and Recompense, so if you can give preference upon what remains over what is perishing, then do so. May Allah-azwj Grace us insight of what we have no insight, and understanding of what we do not understand until we are no longer deficient from what He-azwj has Commanded us, nor exceed to what He-azwj has Forbidden from it.
فَإِنَّهُ لَا بُدَّ لَكَ مِنْ نَصِيبِكَ مِنَ الدُّنْيَا وَ أَنْتَ إِلَى نَصِيبِكَ مِنَ الْآخِرَةِ أَحْوَجُ فَإِنْ عَرَضَ لَكَ أَمْرَانِ أَحَدُهُمَا لِلْآخِرَةِ وَ الْآخَرُ لِلدُّنْيَا فَابْدَأْ بِأَمْرِ الْآخِرَةِ
Surely, there is no escape for you from your share from the world and you are needier to your share in the Hereafter, so if two matters are presented to you, one of them for the Hereafter and the other for the world, then begin with the matter of the Hereafter.
وَ إِنِ اسْتَطَعْتَ أَنْ تُعْظِمَ رَغْبَتَكَ لِلْخَيْرِ وَ تُحْسِنَ فِيهِ نِيَّتَكَ فَافْعَلْ فَإِنَّ اللَّهَ يُعْطِي الْعَبْدَ عَلَى قَدْرِ نِيَّتِهِ إِذَا أَحَبَّ الْخَيْرَ وَ أَهْلَهُ وَ إِنْ لَمْ يَفْعَلْهُ كَانَ إِنْ شَاءَ اللَّهُ كَمَنْ فَعَلَهُ
And if can magnify your desire for the good and make good your intention in it, then do so, for Allah-azwj would Give the servant in accordance to his intentions when he loves the good and its people, and even if he does not do (the deed), he would be like the one who did do it, if Allah-azwj so Desires.
ثُمَّ إِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ ثُمَّ بِسَبْعِ خِصَالٍ هُنَّ جَوَامِعُ الْإِسْلَامِ تَخْشَى اللَّهَ وَ لَا تَخْشَى النَّاسَ فِي اللَّهِ وَ إِنَّ خَيْرَ الْقَوْلِ مَا صَدَّقَهُ الْفِعْلُ وَ لَا تَقْضِ فِي أَمْرٍ وَاحِدٍ بِقَضَاءَيْنِ فَيَخْتَلِفَ عَلَيْكَ أَمْرُكَ وَ تَزِلَّ عَنِ الْحَقِّ وَ أَحِبَّ لِعَامَّةِ رَعِيَّتِكَ مَا تُحِبُّ لِنَفْسِكَ وَ أَهْلِ بَيْتِكَ وَ اكْرَهْ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ أَهْلِ بَيْتِكَ
Then I-asws advise you with fearing Allah-azwj, then with seven qualities which are a summary of Al-Islam – fear Allah-azwj and do not fear the people regarding Allah-azwj; and the best word is what is ratified by the deed; and do not judge regarding one matter with two judgment for your matter would be contradicted upon you and you will slip away from the truth; and love for your general citizens what you love for yourself and your family members and dislike for them what you would dislike for yourself and your family members;
وَ الْزَمِ الْحُجَّةَ عِنْدَ اللَّهِ وَ أَصْلِحْ رَعِيَّتَكَ وَ خُضِ الْغَمَرَاتِ إِلَى الْحَقِّ وَ لَا تَخَفْ فِي اللَّهِ لَوْمَةَ لَائِمٍ وَ أَقِمْ وَجْهَكَ وَ انْصَحْ لِلْمَرْءِ الْمُسْلِمِ إِذَا اسْتَشَارَكَ وَ اجْعَلْ نَفْسَكَ أُسْوَةً لِقَرِيبِ الْمُسْلِمِينَ وَ بَعِيدِهِمْ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنْكَرِ وَ اصْبِرْ عَلى ما أَصابَكَ إِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
And necessitate the argument in the Presence of Allah-azwj; and correct your citizens and dive into the flood to the truth; and do not fear regarding Allah-azwj a blame of any blamer; and straighter your face and be advising to the Muslims person when he consults you; and make yourself to be an example for the near Muslims and their remote ones; Establish the Salat and enjoin the good and forbid from the evil, and be patient upon what befalls you, surely that is from the matters requiring determination [31:17]. And the greetings be to you and Mercy of Allah-azwj and His-azwj Blessings’’.[80]
734 – ختص، الإختصاص الْحُسَيْنُ بْنُ أَحْمَدَ الْعَلَوِيُّ الْمُحَمَّدِيُّ وَ أَحْمَدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَنْجَوَيْهِ جَمِيعاً عَنْ حَمْزَةَ بْنِ الْقَاسِمِ الْعَلَوِيِّ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ سَمُرَةَ بْنِ عَلِيٍّ عَنْ أَبِي مُعَاوِيَةَ الضَّرِيرِ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ ذِي الْجَنَاحَيْنِ قَالَ: لَمَّا جَاءَ عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ مُصَابُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ حَيْثُ قَتَلَهُ مُعَاوِيَةُ بْنُ خَدِيجٍ السَّكُونِيُّ بِمِصْرَ جَزِعَ عَلَيْهِ جَزَعاً شَدِيداً وَ قَالَ مَا أَخْلَقَ مِصْرَ أَنْ يُذْهَبَ آخِرَ الدَّهْرِ فَلَوَدِدْتُ أَنِّي وَجَدْتُ رَجُلًا يَصْلَحُ لَهَا فَوَجَّهْتُهُ إِلَيْهَا
(The book) ‘Al Ikhtisas’ – Al Husayn Bin Ahmad Al Alawy Al Muhammady, and Ahmad Bin Ali Bin Al Husayn Bin Zanjawiyah altogether, from Hamza Bin Al Qasim Al Alawy, from Bakr Bin Abdullah Bin Habeeb, from Sumrah Bin Ali, from Abu Muawiya Al Zareer, from Mujalid, from Al Shaby,
‘From Abdullah son of Ja’far-as with the two wings who said, ‘When (news) came to Ali-asws Bin Abu Talib-asws the death of Muhammad Bin Abu Bakr when Muawiya Bin Khadeej Al-Sakuny had killed him at Egypt, he-asws was alarmed upon him with severe alarm and said: ‘How wicked of Egypt. If the time passes up to the end of times, I-asws would love to find a man correct for it, so I-asws can send him to it’.
فَقُلْتُ تَجِدُ فَقَالَ مَنْ قُلْتُ الْأَشْتَرَ قَالَ ادْعُهُ لِي فَدَعَوْتُهُ فَكَتَبَ لَهُ عَهْدَهُ وَ كَتَبَ مَعَهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ إِلَى الْمَلَإِ مِنَ الْمُسْلِمِينَ الَّذِينَ غَضِبُوا لِلَّهِ حِينَ عُصِيَ فِي الْأَرْضِ وَ ضَرَبَ الْجَوْرُ بِأَرْوَاقِهِ عَلَى الْبَرِّ وَ الْفَاجِرِ فَلَا حَقٌّ يُسْتَرَاحُ إِلَيْهِ وَ لَا مُنْكَرٌ يُتَنَاهَى عَنْهُ
I said, ‘You-asws will find him’. He said, ‘Who?’ I said, ‘Al-Ashtar’. He-asws said: ‘Call him to me-asws’. I called him. He-asws wrote a pact for him, and wrote with him: ‘In the Name of Allah-azwj the Beneficent, the Merciful, from Ali-asws Bin Abu Talib-asws to the assembly from the Muslims, those who are angered for the Sake of Allah-azwj when He-azwj is disobeyed in the earth, and (when) the tyranny strikes with its spade upon the righteous and the immoral, so there is no right one can find rest to nor any evil one can stand aside from.
سَلَامٌ عَلَيْكُمْ فَإِنِّي أَحْمَدُ إِلَيْكُمُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَمَّا بَعْدُ فَقَدْ وَجَّهْتُ إِلَيْكُمْ عَبْداً مِنْ عِبَادِ اللَّهِ لَا يَنَامُ أَيَّامَ الْخَوْفِ وَ لَا يَنْكُلُ عَنِ الْأَعْدَاءِ حِذَارَ الدَّوَائِرِ أَشَدَّ عَلَى الْفُجَّارِ مِنْ حَرِيقِ النَّارِ وَ هُوَ مَالِكُ بْنُ الْحَارِثِ الْأَشْتَرُ أَخُو مَذْحِجٍ فَاسْمَعُوا لَهُ وَ أَطِيعُوا فَإِنَّهُ سَيْفٌ مِنْ سُيُوفِ اللَّهِ لَا نَابِي الضَّرِيبَةِ وَ لَا كَلِيلُ الْحَدِّ
Greetings be unto you all! I-asws praise Allah-azwj to you Who, there is no god except He-azwj. As for after, I-asws am sending to you a servant from the servants of Allah-azwj. He neither sleeps in the days of fear nor does he shy away from the enemies in dangerous circles. He is severe upon the transgressors than burning of the fire, and he is Malik Bin Al-Haris Al-Ashtar, brother of (clan of) Muzhij. Listen to him and obey, for he is a sword from the swords of Allah-azwj. Neither does he collect the taxes nor is he blunt of the edge.
فَإِنْ أَمَرَكُمْ أَنْ تَنْفِرُوا فَانْفِرُوا وَ إِنْ أَمَرَكُمْ أَنْ تُقِيمُوا فَأَقِيمُوا وَ إِنْ أَمَرَكُمْ أَنْ تُحْجِمُوا فَأَحْجِمُوا فَإِنَّهُ لَا يُقْدِمُ وَ لَا يُحْجِمُ إِلَّا بِأَمْرِي وَ قَدْ آثَرْتُكُمْ بِهِ عَلَى نَفْسِي لِنَصِيحَتِهِ لَكُمْ وَ شِدَّةِ شَكِيمَتِهِ عَلَى عَدُوِّكُمْ عَصَمَكُمْ رَبُّكُمْ بِالْهُدَى وَ ثَبَّتَكُمْ بِالْيَقِينِ
So, if he were to order you to mobilise, then mobilise, and if he orders you to stay, then stay, and if he orders you to gather, then gather, for he will neither advance nor withdraw except by my-asws orders, and I-asws have preferred you all with him upon myself-asws due to his being adviser to you all, and severity of his assertion against your enemies. May your Lord-azwj Fortify you with the guidance and Affirm you with the certainty’.
ثُمَّ قَالَ لَهُ لَا تَأْخُذْ عَلَى السَّمَاوَةِ فَإِنِّي أَخَافُ عَلَيْكُمْ مُعَاوِيَةَ وَ أَصْحَابَهُ وَ لَكِنَّ الطَّرِيقَ الْأَعْلَى فِي الْبَادِيَةِ حَتَّى تَخْرُجَ إِلَى أَيْلَةَ ثُمَّ سَاحِلْ مَعَ الْبَحْرِ حَتَّى تَأْتِيَهَا فَفَعَلَ
Then he-asws said to him: ‘Do not take to Al-Samawah for I-asws fear Muawiya and his companions upon you, but take the high road in the valleys until you go out to Eilat, then the coast with the sea until you come to it’. He did so.
فَلَمَّا انْتَهَى إِلَى أَيْلَةَ وَ خَرَجَ مِنْهَا صَحِبَهُ نَافِعٌ مَوْلَى عُثْمَانَ بْنِ عَفَّانَ فَخَدَمَهُ وَ أَلْطَفَهُ حَتَّى أَعْجَبَهُ شَأْنُهُ فَقَالَ مِمَّنْ أَنْتَ قَالَ مِنْ أَهْلِ الْمَدِينَةِ قَالَ مِنْ أَيِّهِمْ قَالَ مَوْلَى عُمَرَ بْنِ الْخَطَّابِ قَالَ وَ أَيْنَ تُرِيدُ قَالَ مِصْرَ قَالَ وَ مَا حَاجَتُكَ بِهَا قَالَ أُرِيدُ أَنْ أَشْبَعَ مِنَ الْخُبْزِ فَإِنَّا لَا نَشْبَعُ بِالْمَدِينَةِ
When he ended up to Eilat and there came out from it his companion, Nafie slave of Usman Bin Affan. He served him and was kind with him until his occupation fascinated him. He said, ‘Whom are you from?’ He said, ‘From the people of Al-Medina’. He said, ‘From which of them?’ He said, ‘Slave of Umar Bin Al-Khattab’. He said, ‘And where are you intending?’ He said, ‘Egypt’. He said, ‘And what is your need at it?’ He said, ‘I want to be satiated from the bread, for we are not satiated at Al-Medina’.
فَرَقَّ لَهُ الْأَشْتَرُ وَ قَالَ لَهُ الْزَمْنِي فَإِنِّي سَأُجِيبُكَ بِخُبْزٍ فَلَزِمَهُ حَتَّى بَلَغَ الْقُلْزُمَ وَ هُوَ مِنْ مِصْرَ عَلَى لَيْلَةٍ فَنَزَلَ عَلَى امْرَأَةٍ مِنْ جُهَيْنَةَ فَقَالَتْ أَيُّ الطَّعَامِ أَعْجَبُ بِالْعِرَاقِ فَأُعَالِجَهُ لَكُمْ قَالَ الْحِيتَانُ الطَّرِيَّةُ فَعَالَجَتْهَا لَهُ فَأَكَلَ وَ قَدْ كَانَ ظَلَّ صَائِماً فِي يَوْمٍ حَارٍّ فَأَكْثَرَ مِنْ شُرْبِ الْمَاءِ فَجَعَلَ لَا يَرْوَى فَأَكْثَرَ مِنْهُ حَتَّى نَعَرَ يَعْنِي انْتَفَخَ بَطْنُهُ مِنْ كَثْرَةِ شُرْبِهِ
Al-Ashtar felt pity for him and said to him, ‘Stay with me and I shall answer you with bread’. He stayed with him until he reached Al-Qulzum, and it is one night from Egypt. He lodged at a woman from Juheyna. She said, ‘Which food fascinates you at Al-Iraq, so I can prepare it for you all’. He said, ‘Fresh fish’. She made it for him. He ate, and he had been Fasting on a hot day, so he frequented from drinking the water. He went on not getting saturated, so he frequented from it until he was embarrassed, and his belly was bloated from his drinking a lot.
فَقَالَ لَهُ نَافِعٌ إِنَّ هَذَا الطَّعَامَ الَّذِي أَكَلْتَ لَا يَقْتُلُ سَمَّهُ إِلَّا الْعَسَلُ فَدَعَا بِهِ مِنْ ثِقْلِهِ فَلَمْ يُوجَدْ قَالَ لَهُ نَافِعٌ هُوَ عِنْدِي فَآتِيكَ بِهِ قَالَ نَعَمْ فَأْتِنِي بِهِ فَأَتَى رَحْلَهُ فَحَاضَرَ شَرْبَةً مِنْ عَسَلٍ بِسَمٍّ قَدْ كَانَ مَعَهُ أَعَدَّهُ لَهُ فَأَتَاهُ بِهَا فَشَرِبَهَا فَأَخَذَهُ الْمَوْتُ مِنْ سَاعَتِهِ وَ انْسَلَّ نَافِعٌ فِي ظُلْمَةِ اللَّيْلِ فَأَمَرَ بِهِ الْأَشْتَرُ أَنْ يُطْلَبَ فَطُلِبَ فَلَمْ يُصَبْ
Nafie said to him, ‘This food which you have eaten, its poison will not be killed except by the honey’. So, he called for it from his feeling heavy, but it was not found. Nafie said to him, ‘It is with me, I shall come to you with it’. He said, ‘Yes, bring it to me’. He went to his luggage and presented a drink of honey with poison which had been with him, he had prepared it. He came with it and the death seized him from his moment, and Nafie sneaked away in the darkness of the night’. Al-Ashtar ordered with him that he be sought. He was sought but could not be found.
قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَ كَانَ لِمُعَاوِيَةَ بِمِصْرَ عَيْنٌ يُقَالُ لَهُ مَسْعُودُ بْنُ رَجْرَجَةَ فَكَتَبَ إِلَى مُعَاوِيَةَ بِهَلَاكِ الْأَشْتَرِ فَقَامَ مُعَاوِيَةُ خَطِيباً فِي أَصْحَابِهِ فَقَالَ إِنَّ عَلِيّاً كَانَ لَهُ يَمِينَانِ قُطِعَتْ أَحَدُهُمَا بِصِفِّينَ يَعْنِي عَمَّاراً وَ الْأُخْرَى الْيَوْمَ
Abdullah son of Ja’far-as said, ‘And there was a spy for Muawiya at Egypt called Masoud Bin Zajraja. He wrote to Muawiya with the death of Al-Ashtar. Muawiya stood up to address among his companions. He said, ‘Ali-asws, there used to be two right hands for him-asws. One of them was cut off at Siffeen, meaning Ammar-ra, and the other today.
إِنَّ الْأَشْتَرَ مَرَّ بِأَيْلَةَ مُتَوَجِّهاً إِلَى مِصْرَ فَصَحِبَهُ نَافِعٌ مَوْلَى عُثْمَانَ فَخَدَمَهُ وَ أَلْطَفَهُ حَتَّى أَعْجَبَهُ وَ اطْمَأَنَّ إِلَيْهِ فَلَمَّا نَزَلَ الْقُلْزُمَ حَاضَرَ لَهُ شَرْبَةً مِنْ عَسَلٍ بِسَمٍّ فَسَقَاهَا لَهُ فَمَاتَ أَلَا وَ إِنَّ لِلَّهِ جُنُوداً مِنْ عَسَلٍ.
Al-Ashtar passed by Eilat heading to Egypt, and Nafie slave of Usman accompanied him and served him, and was kind to him until he fascinated him, and he was assured to him. When he descended at Al-Qulzum, he presented to him a drink of honey with poison and quenched it to him, so he died. Indeed, and for Allah-azwj there is an army from honey’’.[81]
735 – ختص، الإختصاص أَحْمَدُ بْنُ عَلِيٍّ عَنْ حَمْزَةَ بْنِ الْقَاسِمِ الْعَلَوِيِّ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ سَمُرَةَ بْنِ عَلِيٍّ عَنِ الْمِنْهَالِ بْنِ جُبَيْرٍ الْحِمْيَرِيِّ عَنْ عَوَانَةَ قَالَ: لَمَّا جَاءَ هَلَاكُ الْأَشْتَرِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع صَعِدَ الْمِنْبَرَ فَخَطَبَ النَّاسَ ثُمَّ قَالَ أَلَا إِنَّ مَالِكَ بْنَ الْحَارِثِ قَدْ قَضَى نَحْبَهُ وَ أَوْفَى عَهْدَهُ وَ لَقِيَ رَبَّهُ فَرَحِمَ اللَّهُ مَالِكاً لَوْ كَانَ جَبَلًا لَكَانَ فِنْداً وَ لَوْ كَانَ حَجَراً لَكَانَ صَلْداً لِلَّهِ مَالِكٌ وَ مَا مَالِكٌ وَ هَلْ قَامَتِ النِّسَاءُ عَنْ مِثْلِ مَالِكٍ وَ هَلْ مَوْجُودٌ كَمَالِكٍ
(The book) ‘Al Ikhtisas’ – Ahmad Bin Ali, from Hamza Bin Al Qasim Al Alawy, from Bakr Bin Abdullah Bin Habeen, from Samurah Bin Ali, from Al Minhal Bin Jubeyr Al Himeyri, from Awanah who said,
‘When (news of) the death of Al-Ashtar came to Ali-asws Bin Abu Talib-asws, he-asws ascended the pulpit and addressed the people, then said: ‘Malik Bin Al Haris had fulfilled his vow and has been loyal to his pact and met his Lord-azwj. May Allah-azwj have Mercy on Malik. If he had been a mountain, he would have been majestic, and if he had been a stone, he would have been solid for Allah-azwj. Malik, and what is Malik? And can the women resist from the like of Malik? And is there anyone like Malik?’
قَالَ فَلَمَّا نَزَلَ وَ دَخَلَ الْقَصْرَ أَقْبَلَ عَلَيْهِ رِجَالٌ مِنْ قُرَيْشٍ فَقَالُوا لَشَدَّ مَا جَزِعْتَ عَلَيْهِ وَ لَقَدْ هَلَكَ قَالَ أَمَا وَ اللَّهِ هَلَاكُهُ قَدْ أَعَزَّ أَهْلَ الْمَغْرِبِ وَ أَذَلَّ أَهْلَ الْمَشْرِقِ
He (the narrator) said, ‘When he-asws descended and entered the government building, men from Quraysh faced up to him-asws and they said, ‘It is intense what you-asws are alarmed upon him, and he has died’. He-asws said: ‘By Allah-azwj! His death has brought honour to the people of the west and disgraced the people of the east’.
قَالَ وَ بَكَى عَلَيْهِ أَيَّاماً وَ حَزِنَ عَلَيْهِ حُزْناً شَدِيداً وَ قَالَ لَا أَرَى مِثْلَهُ بَعْدَهُ أَبَداً.
He (the narrator) said, ‘And he-asws cried upon him for days and grieved upon him with severe grief and said: ‘I-asws will not see the like of him after him, ever!’’[82]
736 – نهج، نهج البلاغة وَ قَالَ ع لَمَّا بَلَغَهُ قَتْلُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ إِنَّ حُزْنَنَا عَلَيْهِ عَلَى قَدْرِ سُرُورِهِمْ بِهِ إِلَّا أَنَّهُمْ نَقَصُوا بَغِيضاً وَ نَقَصْنَا حَبِيباً.
(The book) ‘Nahj Al-Balagah’ – And he-asws said when the killing of Muhammad Bin Abu Bakr reached him-asws: ‘Our grief upon him is in accordance to their happiness with it except they are deficient of a hater, and we are deficient of a beloved’’.[83]
737 – وَ قَالَ ع وَ قَدْ جَاءَهُ نَعْيُ الْأَشْتَرِ مَالِكٌ وَ مَا مَالِكٌ لَوْ كَانَ جَبَلًا لَكَانَ فِنْداً وَ لَوْ كَانَ حَجَراً لَكَانَ صَلْداً لَا يَرْتَقِيهِ الْحَافِرُ وَ لَا يُوفِي عَلَيْهِ الطَّائِرُ.
And he-asws said: ‘And the obituary of Al-Ashtar had come to him-asws: ‘Malik, and what is Malik? If he was a mountain, he would have been majestic, and if he had been a stone, he would have been solid. Neither can the hooves (of horses) climb it nor can the bird get to it’’.[84]
738 – كش، رجال الكشي ذُكِرَ أَنَّهُ لَمَّا نُعِيَ الْأَشْتَرُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع تَأَوَّهَ حُزْناً ثُمَّ قَالَ رَحِمَ اللَّهُ مَالِكاً وَ مَا مَالِكٌ عَزَّ عَلَيَّ بِهِ هَالِكاً لَوْ كَانَ صَخْراً لَكَانَ صَلْداً وَ لَوْ كَانَ جَبَلًا لَكَانَ فِنْداً وَ كَأَنَّهُ قُدَّ مِنِّي قَدّاً.
(The book) ‘Rijal Al Kashy’ –
‘It is mentioned that when the obituary of Al-Ashtar came to Amir Al-Momineen-asws, grief made him-asws groan, then he-asws said: ‘May Allah-azwj have Mercy on Malik. And what is Malik? I-asws am upset with his death. If he was a stone, he would have been solid, and if he was a mountain, he would have been majestic, and it is as if he was led from me-asws’’.[85]
739 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ لَمَّا بَلَغَهُ تَوَجُّدُهُ مِنْ عَزْلِهِ بِالْأَشْتَرِ عَنْ مِصْرَ ثُمَّ تُوُفِّيَ الْأَشْتَرُ فِي تَوَجُّهِهِ إِلَى مِصْرَ قَبْلَ وُصُولِهِ إِلَيْهَا وَ قَدْ بَلَغَتْنِي مَوْجِدَتُكَ مِنْ تَسْرِيحِ الْأَشْتَرِ إِلَى عَمَلِكَ وَ إِنِّي لَمْ أَفْعَلْ ذَلِكَ اسْتِبْطَاءً لَكَ فِي الْجُهْدِ وَ لَا ازْدِيَاداً لَكَ فِي الْجِدِّ وَ لَوْ نَزَعْتُ مَا تَحْتَ يَدِكَ مِنْ سُلْطَانِكَ لَوَلَّيْتُكَ مَا هُوَ أَيْسَرُ عَلَيْكَ مَئُونَةً وَ أَعْجَبُ إِلَيْكَ وِلَايَةً
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Muhammad Bin Abu Bakr, may Allah-azwj be Pleased from him, when it reached him that he was being replaced by Al-Ashtar about Egypt, he was saddened, then Al-Ashtar died during his heading to Egypt before his arrival to it: ‘(News of) your unhappiness has reached me of sending Al-Ashtar to your office, and I-asws did not do that for slowing you down in the efforts, nor to increase you in efforts. And if I-asws am removing what is under your hand of your authority, I-asws would place you in charge of what is easier to deal with upon you and more attractive governance to you.
إِنَّ الرَّجُلَ الَّذِي كُنْتُ وَلَّيْتُهُ أَمْرَ مِصْرَ كَانَ رَجُلًا لَنَا نَاصِحاً وَ عَلَى عَدُوِّنَا شَدِيداً نَاقِماً فَرَحِمَهُ اللَّهُ فَلَقَدِ اسْتَكْمَلَ أَيَّامَهُ وَ لَاقَى حِمَامَهُ وَ نَحْنُ عَنْهُ رَاضُونَ أَوْلَاهُ اللَّهُ رِضْوَانَهُ وَ ضَاعَفَ الثَّوَابَ لَهُ
The man who used to rule the affairs of Egypt was an advising man to us and severe against our enemies of vengeance. May Allah-azwj have Mercy on him. His days are completed, and he met his death and we are pleased from him. May Allah-azwj Accord him His-azwj Pleasure and Multiply the Rewards for him.
فَأَصْحِرْ لِعَدُوِّكَ وَ امْضِ عَلَى بَصِيرَتِكَ وَ شَمِّرْ لِحَرْبِ مَنْ حَارَبَكَ وَ ادْعُ إِلى سَبِيلِ رَبِّكَ وَ أَكْثِرِ الِاسْتِعَانَةَ بِاللَّهِ يَكْفِكَ مَا أَهَمَّكَ وَ يُعِنْكَ عَلَى مَا يُنْزِلُ بِكَ إِنْ شَاءَ اللَّهُ.
Get ready for your enemy and continue upon your insight and prepare for battling the one who battles you, and call to the Way of your Lord-azwj, and frequent in seeking Assistance with Allah-azwj. He-azwj will Suffice you of whatever concerns you, and He-azwj will Assist you upon what befalls you, if Allah-azwj so Desires’’.[86]
740 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ بَعْدَ مَقْتَلِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ بِمِصْرَ أَمَّا بَعْدُ فَإِنَّ مِصْرَ قَدِ افْتُتِحَتْ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ رَحِمَهُ اللَّهُ قَدِ اسْتُشْهِدَ فَعِنْدَ اللَّهِ نَحْتَسِبُهُ وَلَداً نَاصِحاً وَ عَامِلًا كَادِحاً وَ سَيْفاً قَاطِعاً وَ رُكْناً دَافِعاً
(The book) ‘Nahj Al Balagah’ –
‘And from a letter of his-asws to Abdullah Bin Al-Abbas after the killing of Muhammad Bin Abu Bakr at Egypt: ‘As for after, Egypt has been conquered and Muhammad Bin Abu Bakr, may Allah-azwj have mercy on him, has been martyred, so in the Presence of Allah-azwj we shall reckon it. He-asws was a son, an adviser, an office bearer, hard worker, a cutting sword, a cornerstone of defence.
وَ قَدْ كُنْتُ حَثَثْتُ النَّاسَ عَلَى لَحَاقِهِ وَ أَمَرْتُهُمْ بِغِيَاثِهِ قَبْلَ الْوَقْعَةِ وَ دَعَوْتُهُمْ سِرّاً وَ جَهْراً وَ عَوْداً وَ بَدْءاً فَمِنْهُمُ الْآتِي كَارِهاً وَ مِنْهُمُ الْمُعْتَلُّ كَاذِباً وَ مِنْهُمُ الْقَاعِدُ خَاذِلًا
I-asws had urged the people upon joining him and ordered them to help him before the death, and I-asws called them secretly and openly, and repeatedly and initiating. From them were ones who came unwillingly, and from them were ones making false excuses, and from them were ones sitting back forsaking (abandoning).
أَسْأَلُ اللَّهَ تَعَالَى أَنْ يَجْعَلَ لِي مِنْهُمْ فَرَجاً عَاجِلًا فَوَ اللَّهِ لَوْ لَا طَمَعِي عِنْدَ لِقَائِي عَدُوِّي فِي الشَّهَادَةِ وَ تَوْطِينِي نَفْسِي عَلَى الْمَنِيَّةِ لَأَحْبَبْتُ أَنْ لَا أَبْقَى مَعَ هَؤُلَاءِ يَوْماً وَاحِداً وَ لَا أَلْتَقِيَ بِهِمْ أَبَداً.
I-asws ask Allah-azwj the Exalted to Make a relief to be for me-asws from them. By Allah-azwj! Had it not been my eagerness to meet my-asws enemies (in battle) regarding the martyrdom, and making myself good upon the death, I-asws would love not to remain with them even for one day, nor meet (the enemy) with them, ever!’’[87]
741 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى أَهْلِ مِصْرَ لَمَّا وَلَّى عَلَيْهِمُ الْأَشْتَرَ رَحِمَهُ اللَّهُ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى الْقَوْمِ الَّذِينَ غَضِبُوا لِلَّهِ حِينَ عُصِيَ فِي أَرْضِهِ وَ ذُهِبَ بِحَقِّهِ فَضَرَبَ الْجَوْرُ سُرَادِقَهُ عَلَى الْبَرِّ وَ الْفَاجِرِ وَ الْمُقِيمِ وَ الظَّاعِنِ فَلَا مَعْرُوفٌ يُسْتَرَاحُ إِلَيْهِ وَ لَا مُنْكَرٌ يُتَنَاهَى عَنْهُ
(The book) ‘Nahj Al Balagah’ –
‘From a letter of his-asws to the people of Egypt when he-asws made Al-Ashtar to be a ruler over them: ‘From a servant of Allah-azwj Ali-asws Amir Al-Momineen, to the people, those who were angered for the Sake of Allah-azwj when He-azwj was disobeyed in His-azwj earth and His-azwj Rights were done away with. The tyranny struck its tent upon the righteous and the immoral, and the residents and the foreigners, so there was not goodness one could find rest to neither it nor any evil one could keep aside from it.
أَمَّا بَعْدُ فَقَدْ بَعَثْتُ إِلَيْكُمْ عَبْداً مِنْ عِبَادِ اللَّهِ لَا يَنَامُ أَيَّامَ الْخَوْفِ وَ لَا يَنْكُلُ عَنِ الْأَعْدَاءِ سَاعَاتِ الرَّوْعِ أَشَدَّ عَلَى الْفُجَّارِ مِنْ حَرِيقِ النَّارِ وَ هُوَ مَالِكُ بْنُ الْحَارِثِ أَخُو مَذْحِجٍ
As for after, I-asws am sending to you a servant from the servants of Allah-azwj. He neither sleeps in the days of fear nor does he shy away from the enemies during the times of dread. He is severer upon the transgressors than the burning of the fire, and he is Malik Bin Al-Haris, brother of (clan of) Muzhij.
فَاسْتَمِعُوا لَهُ وَ أَطِيعُوا أَمْرَهُ فِيمَا طَابَقَ الْحَقَّ فَإِنَّهُ سَيْفٌ مِنْ سُيُوفِ اللَّهِ لَا كَلِيلُ الظُّبَةِ وَ لَا نَابِي الضَّرِيبَةِ فَإِنْ أَمَرَكُمْ أَنْ تَنْفِرُوا فَانْفِرُوا وَ إِنْ أَمَرَكُمْ أَنْ تُقِيمُوا فَأَقِيمُوا فَإِنَّهُ لَا يُقْدِمُ وَ لَا يُحْجِمُ وَ لَا يُؤَخِّرُ وَ لَا يُقَدِّمُ إِلَّا عَنْ أَمْرِي وَ قَدْ آثَرْتُكُمْ بِهِ عَلَى نَفْسِي لِنَصِيحَتِهِ لَكُمْ وَ شِدَّةِ شَكِيمَتِهِ عَلَى عَدُوِّكُمْ.
Listen to him and obey his orders in what is in accordance to the truth for he is a sword from the swords of Allah-azwj, neither dull of the edge nor improper of the striking. If he orders you to mobilise, then mobilise, and if he orders you to stay, then stay, for he will neither advance, nor attacks, nor delays, nor send (anyone) ahead except from my-asws orders, and I-asws have preferred you all with him over myself-asws for his advice to you all and severity of his harshness upon your enemies’’.[88]
742 – كِتَابُ الْغَارَاتِ، عَنْ فُضَيْلِ بْنِ خَدِيجٍ عَنْ مَوْلَى الْأَشْتَرِ قَالَ: لَمَّا هَلَكَ الْأَشْتَرُ وَجَدْنَا فِي ثِقْلِهِ رِسَالَةَ عَلِيٍّ إِلَى أَهْلِ مِصْرَ وَ ذَكَرَ نَحْوَهُ وَ زَادَ فِي آخِرِهِ عَصَمَكُمُ اللَّهُ بِالْحَقِّ وَ ثَبَّتَكُمْ بِالْيَقِينِ وَ السَّلَامُ عَلَيْكُمْ.
Kitab Al Gharaat – From Fuzeyls Bin Khadej, from a slave of Al Ashtar who said,
‘When Al-Ashtar was killed, we found a letter of Ali-asws in his bag, to the people of Egypt’, and he mentioned approximate to it, and there is an increase in its end: ‘May Allah-azwj Fortify you with the truth and Affirm you with the certainty, and the greeting be unto you all!’’[89]
743 – نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى أَهْلِ مِصْرَ مَعَ مَالِكٍ الْأَشْتَرِ لَمَّا وَلَّاهُ إِمَارَتَهَا أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ بَعَثَ مُحَمَّداً ص نَذِيراً لِلْعَالَمِينَ وَ مُهَيْمِناً عَلَى الْمُرْسَلِينَ فَلَمَّا مَضَى ع تَنَازَعَ الْمُسْلِمُونَ الْأَمْرَ مِنْ بَعْدِهِ
(The book) ’Nahj Al Balagah’ –
‘From a letter of his-asws to the people of Egypt with Malik Al-Ashtar when he-asws made him ruler of its Emirate: ‘As for after, Allah-azwj the Glorious Sent Muhammad-saww as a warner to the worlds and dominant upon the (other) Messengers-as. When he-saww passed away, the Muslims disputed the command from after him-saww.
فَوَ اللَّهِ مَا كَانَ يُلْقَى فِي رُوعِي وَ لَا يَخْطُرُ عَلَى بَالِي أَنَّ الْعَرَبَ تُزْعِجُ هَذَا الْأَمْرَ مِنْ بَعْدِهِ ص عَنْ أَهْلِ بَيْتِهِ وَ لَا أَنَّهُمْ مُنَحُّوهُ عَنِّي مِنْ بَعْدِهِ
By Allah-azwj! It had not occurred in my-asws heart nor imagined in my-asws mind that the Arabs would snatch this command away from the People-asws of the Household from after him-saww, nor that they would keep it away from me-asws from after him-saww.
فَمَا رَاعَنِي إِلَّا انْثِيَالُ النَّاسِ عَلَى فُلَانٍ يُبَايِعُونَهُ فَأَمْسَكْتُ بِيَدِي حَتَّى رَأَيْتُ رَاجِعَةَ النَّاسِ قَدْ رَجَعَتْ عَنِ الْإِسْلَامِ يَدْعُونَ إِلَى مَحْقِ دِينِ مُحَمَّدٍ ص فَخَشِيتُ إِنْ لَمْ أَنْصُرِ الْإِسْلَامَ وَ أَهْلَهُ أَنْ أَرَى فِيهِ ثَلْماً أَوْ هَدْماً تَكُونُ الْمُصِيبَةُ بِهِ عَلَيَّ أَعْظَمَ مِنْ فَوْتِ وِلَايَتِكُمُ الَّتِي إِنَّمَا هِيَ مَتَاعُ أَيَّامٍ قَلَائِلَ يَزُولُ مِنْهَا مَا كَانَ كَمَا يَزُولُ السَّرَابُ أَوْ كَمَا يَتَقَشَّعُ السَّحَابُ
Nothing shocked me-asws except the swarming of the people to so and so (Abu Bakr) pledging allegiance to him. I withheld my-asws hand until I-asws saw reversion of the people having had returned from Al-Islam calling for the obliteration of the religion of Muhammad-saww. I-asws feared that I-asws do not help Al-Islam and its people, and I-asws might see breaches or demolition, it would be a greater difficulty upon me with it than the loss of your governance which rather it is an enjoyment for a few days, declining whatever was from it like the declining of the mirage, or like dissipation of the clouds.
فَنَهَضْتُ فِي تِلْكَ الْأَحْدَاثِ حَتَّى زَاحَ الْبَاطِلُ وَ زَهَقَ وَ اطْمَأَنَّ الدِّينُ وَ تَنَهْنَهَ وَ مِنْهُ إِنِّي وَ اللَّهِ لَوْ لَقِيتُهُمْ وَاحِداً وَ هُمْ طِلَاعُ الْأَرْضِ كُلِّهَا مَا بَالَيْتُ وَ لَا اسْتَوْحَشْتُ وَ إِنِّي مِنْ ضَلَالِهِمُ الَّذِي هُمْ فِيهِ وَ الْهُدَى الَّذِي أَنَا عَلَيْهِ لَعَلَى بَصِيرَةٍ مِنْ نَفْسِي وَ يَقِينٍ مِنْ رَبِّي وَ إِنِّي إِلَى لِقَاءِ اللَّهِ لَمُشْتَاقٌ وَ لِحُسْنِ ثَوَابِهِ لَمُنْتَظِرٌ رَاجٍ
So, I-asws got up during those events until the falsehood was displaced and vanished, and the religion was reassured and kept away from it. And from it, by Allah-azwj, if I-asws had to meet them (in battle) alone and they had filled the earth, I-asws would not have cared nor been scared, and I-asws from their straying which they are in and the guidance which I-asws am upon, are upon an insight from myself-asws and certainty from my-asws Lord-azwj, and I-asws am desirous to meet Allah-azwj and awaiting to His-azwj excellent Rewards, hopeful.
وَ لَكِنِّي آسَى أَنْ يَلِيَ هَذِهِ الْأُمَّةَ سُفَهَاؤُهَا وَ فُجَّارُهَا فَيَتَّخِذُوا مَالَ اللَّهِ دُوَلًا وَ عِبَادَهُ خَوَلًا وَ الصَّالِحِينَ حَرْباً وَ الْفَاسِقِينَ حِزْباً
But I-asws was in sorrow that the community would be ruled by its foolish ones and its immoral ones, so they would take the wealth of Allah-azwj as personal earnings, and His-azwj servants as their own slaves, and the righteous would be battled against, and the mischief-makers would be allied with.
فَإِنَّ مِنْهُمُ الَّذِي شَرِبَ فِيكُمُ الْحَرَامَ وَ جُلِدَ حَدّاً فِي الْإِسْلَامِ وَ إِنَّ مِنْهُمْ مَنْ لَمْ يُسْلِمْ حَتَّى رُضِخَتْ لَهُ عَلَى الْإِسْلَامِ الرَّضَائِخُ فَلَوْ لَا ذَلِكَ مَا أَكْثَرْتُ تَأْلِيبَكُمْ وَ جَمْعَكُمْ وَ تَحْرِيضَكُمْ وَ لَتَرَكْتُكُمْ إِذْ أَبَيْتُمْ وَ وَنَيْتُمْ
Surely from them is the one who had drunk the prohibited (wine) among you and was whipped the legal punishment in Al-Islam, and that from them is one who did not become a Muslim until gifts were given to him upon Al-Islam . Had it not been that, I-asws would not frequent your incitement, and gathered you, and I-asws shall leave you to be if you refuse and show weakness.
أَ لَا تَرَوْنَ إِلَى أَطْرَافِكُمْ قَدِ انْتَقَضَتْ وَ إِلَى أَمْصَارِكُمْ قَدِ افْتُتِحَتْ وَ إِلَى مَمَالِكِكُمْ تُزْوَى وَ إِلَى بِلَادِكُمْ تُغْزَى انْفِرُوا رَحِمَكُمُ اللَّهُ إِلَى قِتَالِ عَدُوِّكُمْ وَ لَا تَثَّاقَلُوا إِلَى الْأَرْضِ فَتُقِرُّوا بِالْخَسْفِ وَ تَبُوءُوا بِالذُّلِّ وَ يَكُونَ نَصِيبُكُمُ الْأَخَسَّ إِنَّ أَخَا الْحَرْبِ الْأَرِقُ وَ مَنْ نَامَ لَمْ يُنَمْ عَنْهُ وَ السَّلَامُ.
Are you not looking at your outskirts to have been revolted against, and to your cities to have been conquered, and to your possessions snatched away, and to your country to have been raided? Mobilise, may Allah-azwj have Mercy on you, to fighting your enemy and do not be heavy to the ground (sluggish) for you will have to accept the effacement and pursued by the disgrace, and your share would become the loss incurring. A brother of the war is the alert, and the one who sleeps (remains inactive), it (war) would not sleep from him. And the greetings’’.[90]
744 – نهج، نهج البلاغة مِنْ عَهْدٍ لَهُ ع كَتَبَهُ لِلْأَشْتَرِ النَّخَعِيِّ رَحِمَهُ اللَّهُ لَمَّا وَلَّاهُ عَلَى مِصْرَ وَ أَعْمَالِهَا حِينَ اضْطَرَبَ أَمْرُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ رَحِمَهُ اللَّهُ وَ هُوَ أَطْوَلُ عَهْدٍ كَتَبَهُ وَ أَجْمَعُهُ لِلْمَحَاسِنِ
(The book) ‘Nahj Al Balagah’ –
‘From a pact of his-asws he-asws had written for Al-Ashtar Al-Nakhaie, may Allah-azwj have Mercy on him when he-asws made him-asws ruler of Egypt and its office bearers, when the matter of Muhammad Bin Abu Bakr, may Allah-azwj have Mercy on him, became precarious, and it is the longest of pacts he-asws had written and it is a collection of the goodness: –
هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ مَالِكَ بْنَ الْحَارِثِ الْأَشْتَرَ فِي عَهْدِهِ إِلَيْهِ حِينَ وَلَّاهُ مِصْرَ جِبَايَةَ خَرَاجِهَا وَ جِهَادَ عَدُوِّهَا وَ اسْتِصْلَاحَ أَهْلِهَا وَ عِمَارَةَ بِلَادِهَا
‘This is what a servant of Allah-azwj Ali-asws, Amir Al-Momineen instructs Malik Bin Al-Haris Al-Ashtar with, in his-asws pact to him where he-asws is making him a ruler of Egypt, collector of its taxes, and fighting against its enemies, and betterment of its people, and build its cities.
أَمَرَهُ بِتَقْوَى اللَّهِ وَ إِيثَارِ طَاعَتِهِ وَ اتِّبَاعِ مَا أَمَرَ بِهِ فِي كِتَابِهِ مِنْ فَرَائِضِهِ وَ سُنَنِهِ الَّتِي لَا يَسْعَدُ أَحَدٌ إِلَّا بِاتِّبَاعِهَا وَ لَا يَشْقَى إِلَّا مَعَ جُحُودِهَا وَ إِضَاعَتِهَا
He-asws instructs him with fearing Allah-azwj and give preference to obeying Him-azwj and following whatever He-azwj has Commanded with in His-azwj Book, from its Obligations and its Sunnahs which no one can be fortunate except by following it, nor be wretched except with rejecting it and wasting it.
وَ أَنْ يَنْصُرَ اللَّهَ سُبْحَانَهُ بِيَدِهِ وَ قَلْبِهِ وَ لِسَانِهِ فَإِنَّهُ جَلَّ اسْمُهُ قَدْ تَكَفَّلَ بِنَصْرِ مَنْ نَصَرَهُ وَ إِعْزَازِ مَنْ أَعَزَّهُ
And that he should help Allah-azwj Glorious by his hands, and his heart, and his tongue for He-azwj, Majestic is His-azwj Name has Guaranteed to Help the one who helps Him-azwj, and Honour the one who honours Him-azwj.
وَ أَمَرَهُ أَنْ يَكْسِرَ مِنْ نَفْسِهِ عِنْدَ الشَّهَوَاتِ وَ يَزَعَهَا عِنْدَ الْجَمَحَاتِ فَإِنَّ النَّفْسَ أَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ اللَّهُ
And he-asws instructs him to break himself off from the lustful desires and restrain these during their increase, for the soul instructs with the evil except what Allah-azwj Mercies.
ثُمَّ اعْلَمْ يَا مَالِكُ أَنِّي قَدْ وَجَّهْتُكَ إِلَى بِلَادٍ قَدْ جَرَتْ عَلَيْهَا دُوَلٌ قَبْلَكَ مِنْ عَدْلٍ وَ جَوْرٍ وَ أَنَّ النَّاسَ يَنْظُرُونَ مِنْ أُمُورِكَ فِي مِثْلِ الَّذِي مَا كُنْتَ تَنْظُرُ فِيهِ مِنْ أُمُورِ الْوُلَاةِ قَبْلَكَ وَ يَقُولُونَ فِيكَ مَا كُنْتَ تَقُولُ فِيهِمْ
Then know, O Malik! I-asws have sent you to a city, the governments have flowed upon it before you, from just ones and tyrannous, and that the people are looking at your affairs in an example of those which you used to look at, from the affairs of the rulers before you, and they would be saying regarding you what you used to say regarding them.
وَ إِنَّمَا يُسْتَدَلُّ عَلَى الصَّالِحِينَ بِمَا يُجْرِي اللَّهُ لَهُمْ عَلَى أَلْسُنِ عِبَادِهِ فَلْيَكُنْ أَحَبَّ الذَّخَائِرِ إِلَيْكَ ذَخِيرَةُ الْعَمَلِ الصَّالِحِ
And rather what points upon the righteous is due to what Allah-azwj Causes to flow for them upon the tongues of His-azwj servant. So, let the most beloved of the treasures to you be the treasure of righteous deeds.
فَامْلِكْ هَوَاكَ وَ شُحَّ بِنَفْسِكَ عَمَّا لَا يَحِلُّ لَكَ فَإِنَّ الشُّحَّ بِالنَّفْسِ الْإِنْصَافُ مِنْهَا فِيمَا أَحَبَّتْ أَوْ كَرِهَتْ وَ أَشْعِرْ قَلْبَكَ الرَّحْمَةَ لِلرَّعِيَّةِ وَ الْمَحَبَّةَ لَهُمْ وَ اللُّطْفَ بِهِمْ وَ لَا تَكُونَنَّ عَلَيْهِمْ سَبُعاً ضَارِياً تَغْتَنِمْ أَكْلَهُمْ فَإِنَّهُمْ صِنْفَانِ إِمَّا أَخٌ لَكَ فِي الدِّينِ وَ إِمَّا نَظِيرٌ لَكَ فِي الْخَلْقِ
Control your personal desires and diminish yourself from what is not permissible for you, for diminishing the self is the fairness from it regarding what it loves or it dislikes; and make your heart to be aware of being merciful to the citizens and the love for them, and the kindness with them, and do not become upon them like a predatory wild animal to devour them. They are of two types, either a brother to you in religion or a match for you in the creation.
يَفْرُطُ مِنْهُمُ الزَّلَلُ وَ تَعْرِضُ لَهُمُ الْعِلَلُ وَ يُؤْتَى عَلَى أَيْدِيهِمْ فِي الْعَمْدِ وَ الْخَطَإِ فَأَعْطِهِمْ مِنْ عَفْوِكَ وَ صَفْحِكَ مِثْلَ الَّذِي تُحِبُّ أَنْ يُعْطِيَكَ اللَّهُ مِنْ عَفْوِهِ وَ صَفْحِهِ فَإِنَّكَ فَوْقَهُمْ وَ وَالِي الْأَمْرِ عَلَيْكَ فَوْقَكَ وَ اللَّهُ فَوْقَ مَنْ وَلَّاكَ وَ قَدِ اسْتَكْفَاكَ أَمْرَهُمْ وَ ابْتَلَاكَ بِهِمْ
The slips would be excessive from them and so present the reasons to them and give upon their hands during the deliberate (errors) and the mistakes, so give them from your pardons and your excuses similar to that which you would love Allah-azwj to Grant you from His-azwj Pardon and His-azwj Excusing, for you are above them and there is a Master-asws of the Command upon you, above you, and Allah-azwj is above the one-asws who placed you in charge, and He-azwj has Got you to manage their affairs and Tried you with them.
وَ لَا تَنْصِبَنَّ نَفْسَكَ لِحَرْبِ اللَّهِ فَإِنَّهُ لَا يَدَيْ لَكَ بِنَقِمَتِهِ وَ لَا غِنَى بِكَ عَنْ عَفْوِهِ وَ رَحْمَتِهِ وَ لَا تَنْدَمَنَّ عَلَى عَفْوٍ وَ لَا تَبْجَحَنَّ بِعُقُوبَةٍ وَ لَا تُسْرِعَنَّ إِلَى بَادِرَةٍ وَجَدْتَ عَنْهَا مَنْدُوحَةً وَ لَا تَقُولَنَّ إِنِّي مُؤَمَّرٌ آمُرُ فَأُطَاعُ فَإِنَّ ذَلِكَ إِدْغَالٌ فِي الْقَلْبِ وَ مَنْهَكَةٌ لِلدِّينِ وَ تَقَرُّبٌ مِنَ الْغَيْرِ
And do not install yourself to be at war against Allah-azwj for there is no hand (of defence) for you with His-azwj Vengeance nor are you needless from His-azwj Pardon and His-azwj Mercy. And do not regret upon having pardoned (someone) nor should you boast with punishing (someone), and do not be quick to any gesture you would find a choice from it, nor should you be saying, ‘I am in charge of the command so obey!’, for that is a warfare in the hearing and exhaustion for the religion, and you will draw near to the ruination.
وَ إِذَا أَحْدَثَ لَكَ مَا أَنْتَ فِيهِ مِنْ سُلْطَانِكَ أُبَّهَةً أَوْ مَخِيلَةً فَانْظُرْ إِلَى عِظَمِ مُلْكِ اللَّهِ سُبْحَانَهُ فَوْقَكَ وَ قُدْرَتِهِ مِنْكَ عَلَى مَا لَا تَقْدِرُ عَلَيْهِ مِنْ نَفْسِكَ فَإِنَّ ذَلِكَ يُطَامِنُ إِلَيْكَ مِنْ طِمَاحِكَ وَ يَكُفُّ عَنْكَ مِنْ غَرْبِكَ وَ يَفِيءُ إِلَيْكَ بِمَا عَزَبَ عَنْكَ مِنْ عَقْلِكَ
And when it occurs for you fanciness or imaginative of what you are in of your authority, then look at the Magnificent of the Kingdom of Allah-azwj the Glorious above you, and His-azwj Power from you upon what you will not be able upon from yourself, for in that would be subsidence of your haughtiness and refrain you from being angry and bring back to you what had been lost from you, from your intellect.
إِيَّاكَ وَ مُسَامَاةَ اللَّهِ فِي عَظَمَتِهِ وَ التَّشَبُّهَ بِهِ فِي جَبَرُوتِهِ فَإِنَّ اللَّهَ يُذِلُّ كُلَّ جَبَّارٍ وَ يُهِينُ كُلَّ مُخْتَالٍ
Beware of comparing with Allah-azwj in His-azwj Magnificent and the resembling with Him-azwj in His-azwj Authority, for Allah-azwj Disgraces every tyrant and Weakens every haughty one.
أَنْصِفِ اللَّهَ وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ مِنْ خَاصَّةِ أَهْلِكَ وَ مَنْ لَكَ فِيهِ هَوًى مِنْ رَعِيَّتِكَ فَإِنَّكَ إِنْ لَا تَفْعَلْ تَظْلِمْ وَ مَنْ ظَلَمَ عِبَادَ اللَّهِ كَانَ اللَّهُ خَصْمَهُ دُونَ عِبَادِهِ وَ مَنْ خَاصَمَهُ اللَّهُ أَدْحَضَ حُجَّتَهُ وَ كَانَ لِلَّهِ حَرْباً حَتَّى يَنْزِعَ وَ يَتُوبَ وَ لَيْسَ شَيْءٌ أَدْعَى إِلَى تَغْيِيرِ نِعْمَةِ اللَّهِ وَ تَعْجِيلِ نَقِمَتِهِ مِنْ إِقَامَةٍ عَلَى ظُلْمٍ فَإِنَّ اللَّهَ يَسْمَعُ دَعْوَةَ الْمَظْلُومِينَ وَ هُوَ لِلظَّالِمِينَ بِالْمِرْصَادِ
Be fair with Allah-azwj and be fair with the people from yourself, and from the special ones of your family, and the ones from your citizens in whom is a personal desire for you, for if you do not do so, you would be unjust, and the ones who oppresses servants of Allah-azwj, Allah-azwj would Contend him besides His-azwj servants, and the one whom Allah-azwj Contends, would Refute his argument, and he would be at war against Allah-azwj until he ceases and repents. And there isn’t anything more inviting to changing a bounty of Allah-azwj and hastens His-azwj Vengeance (Reprisal) than staying upon an injustice, for Allah-azwj Hears supplication of the oppressed and He-azwj is with the ambush to the oppressors.
وَ لْيَكُنْ أَحَبَّ الْأُمُورِ إِلَيْكَ أَوْسَطُهَا فِي الْحَقِّ وَ أَعَمُّهَا فِي الْعَدْلِ وَ أَجْمَعُهَا لِرِضَا الرَّعِيَّةِ فَإِنَّ سُخْطَ الْعَامَّةِ يُجْحِفُ بِرِضَى الْخَاصَّةِ وَ إِنَّ سُخْطَ الْخَاصَّةِ يُغْتَفَرُ مَعَ رِضَى الْعَامَّةِ
Let the most beloved of the matters to you be its moderate ones regarding the rights, and its general regarding the justice, and collective to the pleasure of the citizens, for the disagreement of the public would eradicate the agreement of the particular ones, and that the disagreement of the particular ones would be disregarded with the agreement of the public.
وَ لَيْسَ أَحَدٌ مِنَ الرَّعِيَّةِ أَثْقَلَ عَلَى الْوَالِي مَئُونَةً فِي الرَّخَاءِ وَ أَقَلَّ مَعُونَةً لَهُ فِي الْبَلَاءِ وَ أَكْرَهَ لِلْإِنْصَافِ وَ أَسْأَلَ بِالْإِلْحَافِ وَ أَقَلَّ شُكْراً عِنْدَ الْإِعْطَاءِ وَ أَبْطَأَ عُذْراً عَنِ الْمَنْعِ وَ أَضْعَفَ صَبْراً عِنْدَ مُلِمَّاتِ الدَّهْرِ مِنْ أَهْلِ الْخَاصَّةِ
And there isn’t anyone from the citizens who is heavier upon the ruler for assistance during the prosperity, and less assistance to him during the afflictions, and more disliking to the fairness, and more persistent with asking the favours, and less gratefulness during the awards, and delaying the excusing during the refusal, and weaker of patience during the discomforts of the times, than the special people.
وَ إِنَّمَا عَمُودُ الدِّينِ وَ جِمَاعُ الْمُسْلِمِينَ وَ الْعُدَّةُ لِلْأَعْدَاءِ الْعَامَّةُ مِنَ الْأُمَّةِ فَلْيَكُنْ صِغْوُكَ لَهُمْ وَ مَيْلُكَ مَعَهُمْ وَ لْيَكُنْ أَبْعَدَ رَعِيَّتِكَ مِنْكَ وَ أَشْنَأَهُمْ عِنْدَكَ أَطْلَبُهُمْ لِمَعَايِبِ النَّاسِ فَإِنَّ فِي النَّاسِ عُيُوباً الْوَالِي أَحَقُّ مَنْ سَتَرَهَا
And rather, pillars of the religion, and unity of the Muslims, and the numbers to the enemies are the generality from the community, so let your listening be to them and your inclining along with them, and let the remotest of your citizens from you their adversarial in your presence be their most inquisitive to the shortcoming of the people. For sure there would be faults in the people, and the rulers are the most rightful one to conceal these.
فَلَا تَكْشِفَنَّ عَمَّا غَابَ عَنْكَ مِنْهَا فَإِنَّمَا عَلَيْكَ تَطْهِيرُ مَا ظَهَرَ لَكَ وَ اللَّهُ يَحْكُمُ عَلَى مَا غَابَ عَنْكَ فَاسْتُرِ الْعَوْرَةَ مَا اسْتَطَعْتَ يَسْتُرِ اللَّهُ مِنْكَ مَا تُحِبُّ سَتْرَهُ مِنْ رَعِيَّتِكَ
So, do not uncover from what is hidden from it, for rather it is upon you to cleanse whatever is revealed to you, and Allah-azwj will Judge upon what is hidden from you, therefore conceal the shame as much as you can with the Veil of Allah-azwj from you, what you would love its concealment from your citizens.
أَطْلِقْ عَنِ النَّاسِ عُقْدَةَ كُلِّ حِقْدٍ وَ اقْطَعْ عَنْكَ سَبَبَ كُلِّ وِتْرٍ وَ تَغَابَ عَنْ كُلِّ مَا لَا يَضِحُ لَكَ وَ لَا تَعْجَلَنَّ إِلَى تَصْدِيقِ سَاعٍ فَإِنَّ السَّاعِيَ غَاشٌّ وَ إِنْ تَشَبَّهَ بِالنَّاصِحِينَ
Free from the people the knot of every grudge and cut off from you the cause of every string (enmity), and be absent from all what is not clear to you, and do not be hasty to ratify a backbiter, for the backbiter is a cheat and even he resembles with the advisers.
وَ لَا تُدْخِلَنَّ فِي مَشُورَتِكَ بَخِيلًا يَعْدِلُ بِكَ عَنِ الْفَضْلِ وَ يَعِدُكَ الْفَقْرَ وَ لَا جَبَاناً يُضْعِفُكَ عَنِ الْأُمُورِ وَ لَا حَرِيصاً يُزَيِّنُ لَكَ الشَّرَهَ بِالْجَوْرِ فَإِنَّ الْبُخْلَ وَ الْجُبْنَ وَ الْحِرْصَ غَرَائِزُ شَتَّى يَجْمَعُهَا سُوءُ الظَّنِّ بِاللَّهِ
And do not include a miser among your consultants. He would point you away from the grace and threaten you of the poverty, nor a coward, he would weaken you from the affairs, nor a greedy one, he would adorn for you the evil with the tyranny, for the miserliness and the cowardliness and the greed are various instincts combined by evil thoughts with Allah-azwj.
إِنَّ شَرَّ وُزَرَائِكَ مَنْ كَانَ لِلْأَشْرَارِ قَبْلَكَ وَزِيراً وَ مَنْ شَرِكَهُمْ فِي الْآثَامِ فَلَا يَكُونَنَّ لَكَ بِطَانَةً فَإِنَّهُمْ أَعْوَانُ الأئمة [الْأَثَمَةِ] وَ إِخْوَانُ الظَّلَمَةِ وَ أَنْتَ وَاجِدٌ مِنْهُمْ خَيْرَ الْخَلَفِ مِمَّنْ لَهُ مِثْلُ آرَائِهِمْ وَ نَفَاذِهِمْ وَ لَيْسَ عَلَيْهِ مِثْلُ آصَارِهِمْ وَ أَوْزَارِهِمْ وَ آثَامِهِمْ مِمَّنْ لَمْ يُعَاوِنْ ظَالِماً عَلَى ظُلْمِهِ وَ لَا آثِماً عَلَى إِثْمِهِ أُولَئِكَ أَخَفُّ عَلَيْكَ مَئُونَةً وَ أَحْسَنُ لَكَ مَعُونَةً وَ أَحْنَى عَلَيْكَ عَطْفاً وَ أَقَلُّ لِغَيْرِكَ إِلْفاً فَاتَّخِذْ أُولَئِكَ خَاصَّةً لِخَلَوَاتِكَ وَ حَفَلَاتِكَ
The evilest of your ministers is the one who had been a minister for the evil (rulers) before you, and one who participated with them in the sins, so do not let them become confidants for you for they are supporters of the sinners and brothers of the oppressors; and you will find better replacements than them from the ones who has a view like their and their implementations and there wouldn’t be upon him like their support (of tyrants), and their burdens, and their sins, from the ones who did not support any oppressor upon his injustice, nor any sinner upon his sin, and they would be lighter upon you of provision and better for you in support and more inclining towards you with compassion and less towards others, therefore take them as special ones for your private and public matters.
ثُمَّ لْيَكُنْ آثَرُهُمْ عِنْدَكَ أَقْوَلَهُمْ بِمُرِّ الْحَقِّ لَكَ وَ أَقَلَّهُمْ مُسَاعَدَةً فِيمَا يَكُونُ مِنْكَ مِمَّا كَرِهَ اللَّهُ لِأَوْلِيَائِهِ وَاقِعاً ذَاكَ مِنْ هَوَاكَ حَيْثُ وَقَعَ
Then let the most preferential in your presence be their most speaker with the bitter truth to you, and the least of them in assisting in what happens from you what Allah-azwj Dislikes for His-azwj friends. That is occurring from your personal desires when it occurs.
وَ الْصَقْ بِأَهْلِ الْوَرَعِ وَ الصِّدْقِ ثُمَّ رُضْهُمْ عَلَى أَنْ لَا يُطْرُوكَ وَ لَا يَبْجَحُوكَ بِبَاطِلٍ لَمْ تَفْعَلْهُ فَإِنَّ كَثْرَةَ الْإِطْرَاءِ تُحْدِثُ الزَّهْوَ وَ تُدْنِي مِنَ الْغِرَّةِ
And stick with the people of devoutness and the truthfulness, then please them upon a condition that they should neither praise you nor make you happy with the falsities you did not do, for most of the praises brings about the pride and draws near to the haughtiness.
وَ لَا يَكُونَنَّ الْمُحْسِنُ وَ الْمُسِيءُ عِنْدَكَ بِمَنْزِلَةٍ سَوَاءٍ فَإِنَّ فِي ذَلِكَ تَزْهِيداً لِأَهْلِ الْإِحْسَانِ فِي الْإِحْسَانِ وَ تَدْرِيباً لِأَهْلِ الْإِسَاءَةِ عَلَى الْإِسَاءَةِ وَ أَلْزِمْ كُلًّا مِنْهُمْ مَا أَلْزَمَ نَفْسَهُ
And do not let the good doer and the evil doer be at the same status in your presence, for if that would be dissuasion for the people of the good regarding the good deeds and a persuasion for the people of the evil upon the evil deeds, and necessitate each one of them what he has necessitated himself.
وَ اعْلَمْ أَنَّهُ لَيْسَ شَيْءٌ بِأَدْعَى إِلَى حُسْنِ ظَنِّ وَالٍ بِرَعِيَّتِهِ مِنْ إِحْسَانِهِ إِلَيْهِمْ وَ تَخْفِيفِهِ الْمَئُونَاتِ عَنْهُمْ وَ تَرْكِ اسْتِكْرَاهِهِ إِيَّاهُمْ عَلَى مَا لَيْسَ لَهُ قِبَلَهُمْ فَلْيَكُنْ مِنْكَ فِي ذَلِكَ أَمْرٌ يَجْتَمِعُ لَكَ بِهِ حُسْنُ الظَّنِّ بِرَعِيَّتِكَ فَإِنَّ حُسْنَ الظَّنِّ يَقْطَعُ عَنْكَ نَصَباً طَوِيلًا
And know, there isn’t anything more conducive to good thoughts of a ruler by his citizens that his good favours to them, and his lightening of the hardships from them, and leave being abhorrent to them upon what isn’t for him before them. So, let it happen from you regarding that matter, be a collect of good thoughts for you by your citizens for the good thinking would cut off from you prolonged hostilities.
وَ إِنَّ أَحَقَّ مَنْ حَسُنَ ظَنُّكَ بِهِ لَمَنْ حَسُنَ بَلَاؤُكَ عِنْدَهُ وَ إِنَّ أَحَقَّ مَنْ سَاءَ ظَنُّكَ بِهِ لَمَنْ سَاءَ بَلَاؤُكَ عِنْدَهُ
And that the most rightful one of good thoughts with him is for the one whom you have been good to in his afflictions, and the most rightful one of evil thoughts with him is for the one you have been with bad treatment towards him.
وَ لَا تَنْقُضْ سُنَّةً صَالِحَةً عَمِلَ بِهَا صُدُورُ هَذِهِ الْأُمَّةِ وَ اجْتَمَعَتْ بِهَا الْأُلْفَةُ وَ صَلَحَتْ عليه [عَلَيْهَا] الرَّعِيَّةُ
Do not discontinue any righteous conduct which most of this community is working with and have united upon with prosperity, and the citizens are reconciled upon.
وَ لَا تُحْدِثَنَّ سُنَّةً تَضُرُّ بِشَيْءٍ مِنْ مَاضِي تِلْكَ السُّنَنِ فَيَكُونَ الْأَجْرُ لِمَنْ سَنَّهَا وَ الْوِزْرُ عَلَيْكَ بِمَا نَقَضْتَ مِنْهَا
And do not innovate any conduct harming anything from the past conducts, for the recompense would be for the one who conducts by it and the burden would be upon you due to what you discontinued from it.
وَ أَكْثِرْ مُدَارَسَةَ الْعُلَمَاءِ وَ مُنَاقَشَةَ الْحُكَمَاءِ فِي تَثْبِيتِ مَا صَلَحَ عَلَيْهِ أَمْرُ بِلَادِكَ وَ إِقَامَةِ مَا اسْتَقَامَ بِهِ النَّاسُ قَبْلَكَ
And frequent the conferences of the learned and discussion with the wise ones in affirming what upon it is the betterment of your country and establishing what the people before you were being straightened with it.
وَ اعْلَمْ أَنَّ الرَّعِيَّةَ طَبَقَاتٌ لَا يَصْلُحُ بَعْضُهَا إِلَّا بِبَعْضٍ وَ لَا غِنَى بِبَعْضِهَا عَنْ بَعْضٍ فَمِنْهَا جُنُودُ اللَّهِ وَ مِنْهَا كُتَّابُ الْعَامَّةِ وَ الْخَاصَّةِ وَ مِنْهَا قُضَاةُ الْعَدْلِ وَ مِنْهَا عُمَّالُ الْإِنْصَافِ وَ الرِّفْقِ وَ مِنْهَا أَهْلُ الْجِزْيَةِ وَ الْخَرَاجِ مِنْ أَهْلِ الذِّمَّةِ وَ مُسْلِمَةِ النَّاسِ وَ مِنْهَا التُّجَّارُ وَ أَهْلُ الصِّنَاعَاتِ وَ مِنْهَا الطَّبَقَةُ السُّفْلَى مِنْ ذَوِي الْحَاجَةِ وَ الْمَسْكَنَةِ
And know that the citizens are in layers, some of them are not correct except with some, nor are some of them needless from others. From these are armies of Allah-azwj, and from these are secretaries of the general public and the special ones, and from these is judges of the justice, and from these are officers of the fairness and the friendship, and from these are the people of taxation and the levies from the ones under the responsibility and the general Muslims, and from these are the traders and the people of manufacturing, and from these is the lower level from the ones with the need and the destitution.
وَ كُلٌّ قَدْ سَمَّى اللَّهُ لَهُ سَهْمَهُ وَ وَضَعَ عَلَى حَدِّهِ وَ فَرِيضَتِهِ فِي كِتَابِهِ أَوْ سُنَّةِ نَبِيِّهِ ص عَهْداً مِنْهُ عِنْدَنَا مَحْفُوظاً
And for each Allah-azwj has Named his share for him and Placed its limit and its Obligation in His-azwj Book, or Sunnah of His-azwj Prophet-saww, being a Pact from Him-azwj with us, preserved.
فَالْجُنُودُ بِإِذْنِ اللَّهِ حُصُونُ الرَّعِيَّةِ وَ زَيْنُ الْوُلَاةِ وَ عِزُّ الدِّينِ وَ سُبُلُ الْأَمْنِ وَ لَيْسَ تَقُومُ الرَّعِيَّةُ إِلَّا بِهِمْ ثُمَّ لَا قِوَامَ لِلْجُنُودِ إِلَّا بِمَا يُخْرِجُ اللَّهُ لَهُمْ مِنَ الْخَرَاجِ الَّذِي يَقْوَوْنَ بِهِ عَلَى [فِي] جِهَادِهِمْ عَدُوَّهُمْ وَ يَعْتَمِدُونَ عَلَيْهِ فِيمَا يُصْلِحُهُمْ وَ يَكُونُ مِنْ وَرَاءِ حَاجَتِهِمْ
The armies, by the Permission of Allah-azwj are fortresses of the citizens, and adornment of the rulers, and might of the religion, and ways of the peace, and the citizens cannot stand except by them. Then there is no strength for the armies except by what Allah-azwj Brings out for them from the taxes which they can be with it in their fighting their enemies, and rely upon it in what is correct for them, and can happen to be a back up of their needs.
ثُمَّ لَا قِوَامَ لِهَذَيْنِ الصِّنْفَيْنِ إِلَّا بِالصِّنْفِ الثَّالِثِ مِنَ الْقُضَاةِ وَ الْعُمَّالِ وَ الْكُتَّابِ لِمَا يُحْكِمُونَ مِنَ الْمَعَاقِدِ وَ يَجْمَعُونَ مِنَ الْمَنَافِعِ وَ يُؤْتَمَنُونَ عَلَيْهِ مِنْ خَوَاصِّ الْأُمُورِ وَ عَوَامِّهَا
Then there is no strength for these two types with the third type, from the judges and the office bearers, and the secretaries due to what they are judging from the contracts, and they are collecting from the benefits and are being entrusted upon from the special affairs and its general ones.
وَ لَا قِوَامَ لَهُمْ جَمِيعاً إِلَّا بِالتُّجَّارِ وَ ذَوِي الصِّنَاعَاتِ فِيمَا يَجْتَمِعُونَ عَلَيْهِ مِنْ مَرَافِقِهِمْ وَ يُقِيمُونَهُ مِنْ أَسْوَاقِهِمْ وَ يَكْفُونَهُمْ مِنَ التَّرَفُّقِ بِأَيْدِيهِمْ مِمَّا لَا يَبْلُغُهُ رِفْقُ غَيْرِهِمْ
And there is no strength for them all except by the traders and ones with the manufacturing in what they are gathering upon from their facilities and their establishing it from their markets, and their sufficing them from the making with their own hands from what cannot be reached by others.
ثُمَّ الطَّبَقَةُ السُّفْلَى مِنْ أَهْلِ الْحَاجَةِ وَ الْمَسْكَنَةِ الَّذِينَ يَحِقُّ رِفْدُهُمْ وَ مَعُونَتُهُمْ وَ فِي اللَّهِ لِكُلٍّ سَعَةٌ وَ لِكُلٍّ عَلَى الْوَالِي حَقٌّ بِقَدْرِ مَا يُصْلِحُهُ وَ لَيْسَ يَخْرُجُ الْوَالِي مِنْ حَقِيقَةِ مَا أَكْرَمَ اللَّهُ تَعَالَى مِنْ ذَلِكَ إِلَّا بِالاهْتِمَامِ وَ الِاسْتِعَانَةِ بِاللَّهِ وَ تَوْطِينِ نَفْسِهِ عَلَى لُزُومِ الْحَقِّ وَ الصَّبْرِ عَلَيْهِ فِيمَا خَفَّ عَلَيْهِ أَوْ ثَقُلَ:
Then the lower layer from the people of need and destitution, those who are rightful of their support and assistance, and in Allah-azwj, for each capacity and for every one there is a right upon the ruler in accordance to what would correct him (his financial position), and the ruler can’t exit from the reality of what Allah-azwj the Exalted has Honoured from that except by the seriousness and seeking assistance with Allah-azwj and determining his self upon necessitating the rights, and the patience upon it in what is light upon him or heavy.
فَوَلِّ مِنْ جُنُودِكَ أَنْصَحَهُمْ فِي نَفْسِكَ لِلَّهِ وَ لِرَسُولِهِ وَ لِإِمَامِكَ [وَ] أَنْقَاهُمْ جَيْباً وَ أَفْضَلَهُمْ حِلْماً مِمَّنْ يُبْطِئُ عَنِ الْغَضَبِ وَ يَسْتَرِيحُ إِلَى الْعُذْرِ وَ يَرْؤُفُ بِالضُّعَفَاءِ وَ يَنْبُو عَلَى الْأَقْوِيَاءِ وَ مِمَّنْ لَا يُثِيرُهُ الْعُنْفُ وَ لَا يَقْعُدُ بِهِ الضَّعْفُ
Place in charge of your army the one who is most advising of them in your view, for Allah-azwj and for His-azwj Rasool-saww and for your Imam-asws, the purest of heart, and best in forbearance (patience), from the ones who delays from getting angry, and is quick to the excusing, is kind to the weak, and strict upon the strong, and from the ones who are not provoked by the violence nor would the weakness make him sit back.
ثُمَّ الْصَقْ بِذَوِي الْمُرُوءَاتِ وَ الْأَحْسَابِ وَ أَهْلِ الْبُيُوتَاتِ الصَّالِحَةِ وَ السَّوَابِقِ الْحَسَنَةِ ثُمَّ أَهْلِ النَّجْدَةِ وَ الشَّجَاعَةِ وَ السَّخَاءِ وَ السَّمَاحَةِ فَإِنَّهُمْ جِمَاعٌ مِنَ الْكَرَمِ وَ شُعَبٌ مِنَ الْعُرْفِ ثُمَّ تَفَقَّدْ مِنْ أُمُورِهِمْ مَا يَتَفَقَّدُهُ الْوَالِدَانِ مِنْ وَلَدِهِمَا
Then stick with the ones with personality and the affiliation, and the people of the righteous households, and the ones preceding with the good deeds, then the people of valour, and the bravery, and the generosity, and the excusing for they are collection from the honours and the springs of virtues. Then strive in their affairs what the parents tend to strife for their children.
وَ لَا يَتَفَاقَمَنَّ فِي نَفْسِكَ شَيْءٌ قَوَّيْتَهُمْ بِهِ وَ لَا تَحْقِرَنَّ لُطْفاً تَعَاهَدْتَهُمْ بِهِ وَ إِنْ قَلَّ فَإِنَّهُ دَاعِيَةٌ لَهُمْ إِلَى بَذْلِ النَّصِيحَةِ لَكَ وَ حُسْنِ الظَّنِّ بِكَ وَ لَا تَدَعْ تَفَقُّدَ لَطِيفِ أُمُورِهِمْ اتِّكَالًا عَلَى جَسِيمِهَا فَإِنَّ لِلْيَسِيرِ مِنْ لُطْفِكَ مَوْضِعاً يَنْتَفِعُونَ بِهِ وَ لِلْجَسِيمِ مَوْقِعاً لَا يَسْتَغْنُونَ عَنْهُ
Do not regarding within yourself as big, anything you strengthen them with – nor consider little any kindness you have agreed them with, and even if it is little, for it would be an inviter for them to exert the advice to you and good thoughts with you, and do not neglect to check out their subtle affairs relying upon their important ones for the smallness of your kindness they would benefitting with it, and for the important events they will not be needless from it.
وَ لْيَكُنْ آثَرُ رُءُوسِ جُنْدِكَ عِنْدَكَ مَنْ وَاسَاهُمْ فِي مَعُونَتِهِ وَ أَفْضَلَ عَلَيْهِمْ مِنْ جِدَتِهِ بِمَا يَسَعُهُمْ وَ يَسَعُ مَنْ وَرَاءَهُمْ مِنْ خُلُوفِ أَهْلِيهِمْ حَتَّى يَكُونَ هَمُّهُمْ هَمّاً وَاحِداً فِي جِهَادِ الْعَدُوِّ فَإِنَّ عَطْفَكَ عَلَيْهِمْ يَعْطِفُ قُلُوبَهُمْ عَلَيْكَ
And let the commander in-chief of your army in your presence be the one who contributes in aiding them and graces upon them from his efforts with what would be sufficient for them and sufficient for the ones behind them from the families left behind, until their main concern will only be one, fighting the enemy. If you are kind upon them, their hearts would be kinder upon you.
وَ لَا تَصِحُّ نَصِيحَتُهُمْ إِلَّا بِحِيطَتِهِمْ عَلَى وُلَاةِ أُمُورِهِمْ وَ قِلَّةِ اسْتِثْقَالِ دُوَلِهِمْ وَ تَرْكِ اسْتِبْطَاءِ انْقِطَاعِ مُدَّتِهِمْ فَافْسَحْ فِي آمَالِهِمْ وَ وَاصِلْ فِي حُسْنِ الثَّنَاءِ عَلَيْهِمْ وَ تَعْدِيدِ مَا أَبْلَى ذَوُو الْبَلَاءِ مِنْهُمْ فَإِنَّ كَثْرَةَ الذِّكْرِ لِحُسْنِ فِعَالِهِمْ تَهُزُّ الشُّجَاعَ وَ تُحَرِّضُ النَّاكِلَ إِنْ شَاءَ اللَّهُ تَعَالَى
And their advice is not correct except by their surround (to protect) the ruler of their affairs, and do not regard their position to be a burden upon them, and do not watch out the termination of their terms. Be broad-minded regarding their wishes and be praising upon them, and recount what the ones with afflictions from them have suffered, for the frequent mention of their good deeds shakes the brave and makes the weak ones eager. If Allah-azwj the Exalted so Desires.
ثُمَّ اعْرِفْ لِكُلِّ امْرِئٍ مِنْهُمْ مَا أَبْلَى وَ لَا تَضُمَّنَّ بَلَاءَ امْرِئٍ إِلَى غَيْرِهِ وَ لَا تُقَصِّرَنَّ بِهِ دُونَ غَايَةِ بَلَائِهِ وَ لَا يَدْعُوَنَّكَ شَرَفُ امْرِئٍ إِلَى أَنْ تُعْظِمَ مِنْ بَلَائِهِ مَا كَانَ صَغِيراً وَ لَا ضَعَةُ امْرِئٍ إِلَى أَنْ تَسْتَصْغِرَ مِنْ بَلَائِهِ مَا كَانَ عَظِيماً
Then know the performance of every person from what he has performed, and do not attribute the performance of a person to someone else, nor be deficient with it below the peak of his performance, nor should the nobility of a person call you to magnify his performance of what was small, nor drop down a person by belittling from his performance what was (actually) great.
وَ ارْدُدْ إِلَى اللَّهِ وَ رَسُولِهِ مَا يَظْلَعُكَ مِنَ الْخُطُوبِ وَ يَشْتَبِهُ عَلَيْكَ مِنَ الْأُمُورِ فَقَدْ قَالَ اللَّهُ سُبْحَانَهُ لِقَوْمٍ أَحَبَّ إِرْشَادَهُمْ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ
And refer it to Allah-azwj and His-azwj Rasool-saww what matters worry you and are confusing upon you from the matters. Allah-azwj the Glorious has Said to a people He-azwj Loved to Guide them: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool [4:59].
فَالرَّدُّ إِلَى اللَّهِ الْأَخْذُ بِمُحْكَمِ كِتَابِهِ وَ الرَّدُّ إِلَى الرَّسُولِ الْأَخْذُ بِسُنَّتِهِ الْجَامِعَةِ غَيْرِ الْمُفَرِّقَةِ
So, the referring to Allah-azwj is the taking with the Decisive of His-azwj Book and the referring to the Rasool-saww is the taking with the Sunnah, the whole without separation.
ثُمَّ اخْتَرْ لِلْحُكْمِ بَيْنَ النَّاسِ أَفْضَلَ رَعِيَّتِكَ فِي نَفْسِكَ مِمَّنْ لَا تَضِيقُ بِهِ الْأُمُورُ وَ لَا يُمَحِّكُهُ الْخُصُومُ وَ لَا يَتَمَادَى فِي الزَّلَّةِ وَ لَا يَحْصَرُ مِنَ الْفَيْءِ إِلَى الْحَقِّ إِذَا عَرَفَهُ وَ لَا تُشْرِفُ نَفْسُهُ عَلَى طَمَعٍ وَ لَا يَكْتَفِي بِأَدْنَى فَهْمٍ دُونَ أَقْصَاهُ
Then choose between the people for the judgment, the most superior of your citizens in your view, from the ones the affairs would not be straitened with him, nor would his judgment, nor would he deliberately be in the error, nor would he be confined from the environment to the truth when he does recognises it, nor would be overlook himself upon greed nor suffice with low understanding besides being thorough.
[وَ] أَوْقَفَهُمْ فِي الشُّبُهَاتِ وَ آخَذَهُمْ بِالْحُجَجِ وَ أَقَلَّهُمْ تَبَرُّماً بِمُرَاجَعَةِ الْخَصْمِ وَ أَصْبَرَهُمْ عَلَى تَكْشِيفِ الْأُمُورِ وَ أَصْرَمَهُمْ عِنْدَ إِيضَاحِ الْحُكْمِ مِمَّنْ لَا يَزْدَهِيهِ إِطْرَاءٌ وَ لَا يَسْتَمِيلُهُ إِغْرَاءٌ وَ أُولَئِكَ قَلِيلٌ
And he should pause them during the doubtful matters, and take them with the arguments, and least disgusted with the dispute of the litigants, and most patient of them upon uncovering the affairs and their bravest at passing the judgment, from the ones compliments do not sway him nor would he be tempted by elation, and they are few.
ثُمَّ أَكْثِرْ تَعَاهُدَ قَضَائِهِ وَ افْسَحْ لَهُ فِي الْبَذْلِ مَا يُزِيحُ عِلَّتَهُ وَ تَقِلُّ مَعَهُ حَاجَتُهُ إِلَى النَّاسِ وَ أَعْطِهِ مِنَ الْمَنْزِلَةِ لَدَيْكَ مَا لَا يَطْمَعُ فِيهِ غَيْرُهُ مِنْ خَاصَّتِكَ لِيَأْمَنَ بِذَلِكَ اغْتِيَالَ الرِّجَالِ لَهُ عِنْدَكَ
Then frequently check his judgment and be generous to him in the expenses what would impede his reason and his needs to the people would be reduced by it, and give him from the status with you what no others can covet regarding it apart from him, from your special ones for him to be safe by that from the men in your presence to aspire to him.
فَانْظُرْ فِي ذَلِكَ نَظَراً بَلِيغاً فَإِنَّ هَذَا الدِّينَ قَدْ كَانَ أَسِيراً فِي أَيْدِي الْأَشْرَارِ يُعْمَلُ فِيهِ بِالْهَوَى وَ تُطْلَبُ بِهِ الدُّنْيَا
And consider that with a far-reaching consideration, for this religion has been a captive in the hands of the evil ones working in it with the personal opinions and seeking the world by it.
ثُمَّ انْظُرْ فِي أُمُورِ عُمَّالِكَ وَ اسْتَعْمِلْهُمْ اخْتِيَاراً وَ لَا تُوَلِّهِمْ مُحَابَاةً وَ أَثَرَةً فَإِنَّهُمَا جِمَاعٌ مِنْ شُعَبِ الْجَوْرِ وَ الْخِيَانَةِ وَ تَوَخَّ مِنْهُمْ أَهْلَ التَّجْرِبَةِ وَ الْحَيَاءِ مِنْ أَهْلِ الْبُيُوتَاتِ الصَّالِحَةِ وَ الْقَدَمِ فِي الْإِسْلَامِ الْمُتَقَدِّمَةِ فَإِنَّهُمْ أَكْرَمُ أَخْلَاقاً وَ أَصَحُّ أَعْرَاضاً وَ أَقَلُّ فِي الْمَطَامِعِ إِشْرَافاً وَ أَبْلَغُ فِي عَوَاقِبِ الْأُمُورِ نَظَراً
Then consider regarding the affairs of your office bearers and employ them by choice but do not place them in charge by prejudice and favouritism from these two are from a branch of tyranny and betrayal, and select from them the people of experience and the bashfulness from the people of the righteous households, and the precedence in Al-Islam, the ancientness, for they are honourable replacements and high honours, and little in looking greedily and more reaching consideration in the end-result of the affairs.
ثُمَّ أَسْبِغْ عَلَيْهِمُ الْأَرْزَاقَ فَإِنَّ ذَلِكَ قُوَّةٌ لَهُمْ عَلَى اسْتِصْلَاحِ أَنْفُسِهِمْ وَ غِنًى لَهُمْ عَنْ تَنَاوُلِ مَا تَحْتَ أَيْدِيهِمْ وَ حُجَّةٌ عَلَيْهِمْ إِنْ خَالَفُوا أَمْرَكَ أَوْ ثَلَمُوا أَمَانَتَكَ
Then be generous with the sustenance upon them, for in that is strength for them upon the correcting themselves and there would be no need for them to grab what (wealth) is under their hands and be an argument against them if they opposed your orders or misappropriated your entrustments.
ثُمَّ تَفَقَّدْ أَعْمَالَهُمْ وَ ابْعَثِ الْعُيُونَ مِنْ أَهْلِ الصِّدْقِ وَ الْوَفَاءِ عَلَيْهِمْ فَإِنَّ تَعَاهُدَكَ فِي السِّرِّ لِأُمُورِهِمْ حَدْوَةٌ لَهُمْ عَلَى اسْتِعْمَالِ الْأَمَانَةِ وَ الرِّفْقِ بِالرَّعِيَّةِ وَ تَحَفَّظْ مِنَ الْأَعْوَانِ فَإِنْ أَحَدٌ مِنْهُمْ بَسَطَ يَدَهُ إِلَى خِيَانَةٍ اجْتَمَعَتْ بِهَا عَلَيْهِ عِنْدَكَ أَخْبَارُ عُيُونِكَ اكْتَفَيْتَ بِذَلِكَ شَاهِداً فَبَسَطْتَ عَلَيْهِ الْعُقُوبَةَ فِي بَدَنِهِ وَ أَخَذْتَهُ بِمَا أَصَابَ مِنْ عَمَلِهِ ثُمَّ نَصَبْتَهُ بِمَقَامِ الْمَذَلَّةِ وَ وَسَمْتَهُ بِالْخِيَانَةِ وَ قَلَّدْتَهُ عَارَ التُّهَمَةِ
Then check out their works and send agents from the people of truthfulness and the loyalty upon them, for if they pledge to you in the secret of their matters, be trusting to them upon utilising the entrustment and the kindness with the citizens. And be careful from the assistants, so if anyone of them extends his hand to betrayal, and the reports of it from your spies gather in your presence against him, suffice with that as testimony and extent the punishment upon him in his body and seize back whatever he had attained from his office, then install him in a place of disgrace and name him with the betrayal, and collar him with the shame of accusation.
وَ تَفَقَّدْ أَمْرَ الْخَرَاجِ بِمَا يُصْلِحُ أَهْلَهُ فَإِنَّ فِي صَلَاحِهِ وَ صَلَاحِهِمْ صَلَاحاً لِمَنْ سِوَاهُمْ وَ لَا صَلَاحَ لِمَنْ سِوَاهُمْ إِلَّا بِهِمْ لِأَنَّ النَّاسَ كُلَّهُمْ عِيَالٌ عَلَى الْخَرَاجِ وَ أَهْلِهِ
And check out the matter of the taxes with what is correct for its people (collectors), for in his betterment is their betterment, betterment for the ones besides them, and there is no betterment for the ones besides them except with them, because the people, all of them are dependent upon the taxation and its people.
وَ لْيَكُنْ نَظَرُكَ فِي عِمَارَةِ الْأَرْضِ أَبْلَغَ مِنْ نَظَرِكَ فِي اسْتِجْلَابِ الْخَرَاجِ لِأَنَّ ذَلِكَ لَا يُدْرَكُ إِلَّا بِالْعِمَارَةِ وَ مَنْ طَلَبَ الْخَرَاجَ بِغَيْرِ عِمَارَةٍ أَخْرَبَ الْبِلَادَ وَ أَهْلَكَ الْعِبَادَ وَ لَمْ يَسْتَقِمْ أَمْرُهُ إِلَّا قَلِيلًا
And let you consideration in building the land to be further reaching than your consideration in collecting the taxes because that will not come across you except by the building (the land), and the one who seeks the taxes without building, would ruin the city and destroy the servants, and his command with not stand except for a little while.
فَإِنْ شَكَوْا ثِقَلًا أَوْ عِلَّةً أَوِ انْقِطَاعَ شُرْبٍ أَوْ بَالَّةٍ أَوْ إِحَالَةَ أَرْضٍ اغْتَمَرَهَا غَرَقٌ أَوْ أَجْحَفَ بِهَا عَطَشٌ خَفَّفْتَ عَنْهُمْ بِمَا تَرْجُو أَنْ يَصْلُحَ بِهِ أَمْرُهُمْ وَ لَا يَثْقُلَنَّ عَلَيْكَ شَيْءٌ خَفَّفْتَ بِهِ الْمَئُونَةَ عَنْهُمْ فَإِنَّهُ ذُخْرٌ يَعُودُونَ بِهِ عَلَيْكَ فِي عِمَارَةِ بِلَادِكَ وَ تَزْيِينِ وِلَايَتِكَ مَعَ اسْتِجْلَابِكَ حُسْنَ ثَنَائِهِمْ وَ تَبَجُّحِكَ بِاسْتِفَاضَةِ الْعَدْلِ فِيهِمْ
So if they complain of the heaviness (of the taxes), or illness, or termination of drink, or drought, or change of situation of the land, either it being flooded or dried out with it being thirst, lighten from with what they desire they would be better-off within their affairs, and do not let it weigh down upon you anything you have lightened with of the assisting upon them, for it is a treasure hoard which would be returning to you in the building of your country, and adorn your government along with your pulling their good praises and boasting of your dealing with the justice among them.
مُعْتَمِداً فَضْلَ قُوَّتِهِمْ بِمَا ذَخَرْتَ عِنْدَهُمْ مِنْ إِجْمَامِكَ لَهُمْ وَ الثِّقَةَ مِنْهُمْ بِمَا عَوَّدْتَهُمْ مِنْ عَدْلِكَ عَلَيْهِمْ وَ رِفْقِكَ بِهِمْ فَرُبَّمَا حَدَثَ مِنَ الْأُمُورِ مَا إِذَا عَوَّلْتَ فِيهِ عَلَيْهِمْ مِنْ بَعْدُ احْتَمَلُوهُ طَيِّبَةً أَنْفُسُهُمْ بِهِ فَإِنَّ الْعُمْرَانَ مُحْتَمِلٌ مَا حَمَّلْتَهُ
Rely on the grace of their strength with what is treasured with them from your welfare to them, and the trusting from them with what they had attained from your justice upon them, and your friendliness with them. Sometimes it occurs from the matters what when it is loaded upon them during it afterwards, they would bear it feeling good in themselves, for the rich can tolerate whatever you load (on them).
وَ إِنَّمَا يُؤْتَى خَرَابُ الْأَرْضِ مِنْ إِعْوَازِ أَهْلِهَا وَ إِنَّمَا يُعْوِزُ أَهْلُهَا لِإِشْرَافِ أَنْفُسِ الْوُلَاةِ عَلَى الْجَمْعِ وَ سُوءِ ظَنِّهِمْ بِالْبَقَاءِ وَ قِلَّةِ انْتِفَاعِهِمْ بِالْعِبَرِ
And rather the ruination of the land would come from the destitution of its people, and rather its people would be destitute due to the selfish ruler upon the amassing and their evil thoughts with the survival, and scarcity of their benefits with the lessons.
ثُمَّ انْظُرْ فِي حَالِ كُتَّابِكَ فَوَلِّ عَلَى أُمُورِكَ خَيْرَهُمْ وَ اخْصُصْ رَسَائِلَكَ الَّتِي تُدْخِلُ فِيهَا مَكَايِدَكَ وَ أَسْرَارَكَ بِأَجْمَعِهِمْ لِوُجُودِ صَالِحِ الْأَخْلَاقِ مِمَّنْ لَا تُبْطِرُهُ الْكَرَامَةُ فَيَجْتَرِئَ بِهَا عَلَيْكَ فِي خِلَافٍ لَكَ بِحَضْرَةِ مَلَإٍ وَ لَا تَقْصُرُ بِهِ الْغَفْلَةُ عَنْ إِيرَادِ مُكَاتَبَاتِ عُمِّالِكَ عَلَيْكَ وَ إِصْدَارِ جَوَابَاتِهَا عَلَى الصَّوَابِ عَنْكَ وَ فِيمَا يَأْخُذُ لَكَ وَ يُعْطِي مِنْكَ
Then look into the situation of your admin workers (secretaries), and place the best of them to be in charge upon your affairs, and specialise your letter which are including of your plans and your secrets in their entirety to one you find to be of righteous manners, from the ones whom the honours do not blur, so he would be audacious by it in opposing you in the presence of an assembly, and do not be deficient with the heedlessness from the intentions of the secretaries of your office against you and their responding with answers upon correctness on your behalf, and regarding what is taken for you and given from you.
وَ لَا يُضْعِفُ عَقْداً اعْتَقَدَهُ لَكَ وَ لَا يَعْجِزُ عَنْ إِطْلَاقِ مَا عُقِدَ عَلَيْكَ وَ لَا يَجْهَلُ مَبْلَغَ قَدْرِ نَفْسِهِ فِي الْأُمُورِ فَإِنَّ الْجَاهِلَ بِقَدْرِ نَفْسِهِ يَكُونُ بِقَدْرِ غَيْرِهِ أَجْهَلَ
And he should not weaken any knot (agreement) tied for you, and not be frustrated from freeing what has been tied against you, and he should not be ignorant of the reach of his power in the matters, for the one ignorant of his own ability would be even more ignorant of the ability of others.
ثُمَّ لَا يَكُنِ اخْتِيَارُكَ إِيَّاهُمْ عَلَى فِرَاسَتِكَ وَ اسْتِنَامَتِكَ وَ حُسْنِ الظَّنِّ مِنْكَ فَإِنَّ الرِّجَالَ يَتَعَرَّضُونَ لِفِرَاسَاتِ الْوُلَاةِ بِتَصَنُّعِهِمْ وَ حُسْنِ خِدْمَتِهِمْ وَ لَيْسَ وَرَاءَ ذَلِكَ مِنَ النَّصِيحَةِ وَ الْأَمَانَةِ شَيْءٌ وَ لَكِنِ اخْتَبِرْهُمْ بِمَا وُلُّوا لِلصَّالِحِينَ قَبْلَكَ
Then do not let your choosing them be upon your discernment and your confidence and the good thoughts from you, for the men would display the friendship to your discernment, and goodly service, and there wouldn’t be anything behind that from the sincerity and the entrustment, but choose them by what they have done for the righteous in front of you.
فَاعْمِدْ لِأَحْسَنِهِمْ كَانَ فِي الْعَامَّةِ أَثَراً وَ أَعْرَفِهِمْ بِالْأَمَانَةِ وَجْهاً فَإِنَّ ذَلِكَ دَلِيلٌ عَلَى نَصِيحَتِكَ لِلَّهِ وَ لِمَنْ وُلِّيتَ أَمْرَهُ
Rely upon their good reputation which was among the public and recognise them with the entrustment as a face, for that is evidence upon their sincerity for Allah-azwj and to the one who place them in charge of his affairs.
وَ اجْعَلْ لِرَأْسِ كُلِّ أَمْرٍ مِنْ أُمُورِكَ رَأْساً مِنْهُمْ لَا يَقْهَرُهُ كَبِيرُهَا وَ لَا يَتَشَتَّتُ عَلَيْهِ كَثِيرُهَا وَ مَهْمَا كَانَ فِي كُتَّابِكَ مِنْ عَيْبٍ فَتَغَابَيْتَ عَنْهُ أُلْزِمْتَهُ
And a head to be for every matter (department) from the matters (departments), a head from them. Neither would its bigness overcome him nor would its abundance confuse him. And whatever faults there are among your secretaries, and is hidden from you, it would be blamed on you.
ثُمَّ اسْتَوْصِ بِالتُّجَّارِ وَ ذَوِي الصِّنَاعَاتِ وَ أَوْصِ بِهِمْ خَيْراً الْمُقِيمِ مِنْهُمْ وَ الْمُضْطَرِبِ بِمَالِهِ وَ الْمُتَرَفِّقِ بِبَدَنِهِ فَإِنَّهُمْ مَوَادُّ الْمَنَافِعِ وَ أَسْبَابُ الْمَرَافِقِ وَ جُلَّابُهَا مِنَ الْمَبَاعِدِ وَ الْمَطَارِحِ فِي بَرِّكَ وَ بَحْرِكَ وَ سَهْلِكَ وَ جَبَلِكَ وَ حَيْثُ لَا يَلْتَئِمُ النَّاسُ لِمَوَاضِعِهَا وَ لَا يَجْتَرِءُونَ عَلَيْهَا فَإِنَّهُمْ سِلْمٌ لَا تُخَافُ بَائِقَتُهُ وَ صُلْحٌ لَا تُخْشَى غَائِلَتُهُ
Then be advised by the traders and ones with manufacturing, and advise them goodly, the ones from them established, the one trading with his wealth, and the physical labourers, for they are sources of profit and the causes of the items, and their importers from the remote areas and the travellers in your land, and your sea, and your coast, and your mountain, and where the people cannot get to these places nor would they dare upon these, for they are peaceful, there is no fear with a rebellion and truce, there is no fearing its treason.
وَ تَفَقَّدْ أُمُورَهُمْ بِحَضْرَتِكَ وَ فِي حَوَاشِي بِلَادِكَ وَ اعْلَمْ مَعَ ذَلِكَ أَنَّ فِي كَثِيرٍ مِنْهُمْ ضِيقاً فَاحِشاً وَ شُحّاً قَبِيحاً وَ احْتِكَاراً لِلْمَنَافِعِ وَ تَحَكُّماً فِي الْبِيَاعَاتِ وَ ذَلِكَ بَابُ مَضَرَّةٍ لِلْعَامَّةِ وَ عَيْبٌ عَلَى الْوُلَاةِ
And check out their affairs in your presence and in the areas of your country, and know along with that is most of them there is narrow-mindedness, immorality, and ugly greed, and they hoard for the benefit and fix high prices in the selling, and that is a harmful door for the public, and a fault upon the ruler.
فَامْنَعْ مِنَ الِاحْتِكَارِ فَإِنَّ رَسُولَ اللَّهِ ص مَنَعَ مِنْهُ وَ لْيَكُنِ الْبَيْعُ بَيْعاً سَمْحاً بِمَوَازِينِ عَدْلٍ وَ أَسْعَارٍ لَا تُجْحِفُ بِالْفَرِيقَيْنِ مِنَ الْبَائِعِ وَ الْمُبْتَاعِ فَمَنْ قَارَفَ حُكْرَةً بَعْدَ نَهْيِكَ إِيَّاهُ فَنَكِّلْ بِهِ وَ عَاقِبْ فِي غَيْرِ إِسْرَافٍ
Prohibit from the hoarding for Rasool-Allah-saww had forbidden from it, and let the selling be a smooth selling with scales of justice and prices, not harmful with the two parties from the seller and the buyer. The one who practices hoarding after you prohibiting it, then be exemplary with him and punish without being excessive.
ثُمَّ اللَّهَ اللَّهَ فِي الطَّبَقَةِ السُّفْلَى مِنَ الَّذِينَ لَا حِيلَةَ لَهُمْ مِنَ الْمَسَاكِينِ وَ الْمُحْتَاجِينَ وَ أَهْلِ الْبُؤْسَى وَ الزَّمْنَى فَإِنَّ فِي هَذِهِ الطَّبَقَةِ قَانِعاً وَ مُعْتَرّاً احْفَظِ اللَّهَ مَا اسْتَحْفَظَكَ مِنْ حَقِّهِ فِيهِمْ وَ اجْعَلْ لَهُمْ قِسْماً مِنْ بَيْتِ مَالِكِ وَ قِسْماً مِنْ غَلَّاتِ صَوَافِي الْإِسْلَامِ فِي كُلِّ بَلَدٍ فَإِنَّ لِلْأَقْصَى مِنْهُمْ مِثْلَ الَّذِي لِلْأَدْنَى
Then Allah-azwj, Allah-azwj regarding the lower strata (layer), from the ones there are no means for them, from the poor and the needy, and the people of misery and disability. In this stratum are the content one and the beggar. Preserve what Allah-azwj has Made you to preserve from His-azwj Rights regarding them, and make a distribution to be for them from your public treasury, and a portion from the granary of Al-Islam in every city, as for the remote one from them is similar for the one who is nearby.
وَ كُلٌّ مَنْ قَدِ اسْتُرْعِيتَ حَقَّهُ فَلَا يَشْغَلَنَّكَ عَنْهُمْ بَطَرٌ فَإِنَّكَ لَا تُعْذَرُ بِتَضْيِيعِ التَّافِهِ لِأَحْكَامِكَ الْكَثِيرَ الْمُهِمَّ فَلَا تُشْخِصْ هَمَّكَ عَنْهُمْ وَ لَا تُصَعِّرْ خَدَّكَ لَهُمْ
And each one, his right is in your care, so do not let haughtiness pre-occupy you from them, for there is no excuse for you with wasting the small matter due to you deciding the numerous important ones. So, do not be unmindful of them nor puff your cheeks to them.
وَ تَفَقَّدْ أُمُورَ مَنْ لَا يَصِلُ إِلَيْكَ مِنْهُمْ مِمَّنْ تَقْتَحِمُهُ الْعُيُونُ وَ تَحْقِرُهُ الرِّجَالُ فَفَرِّغْ لِأُولَئِكَ ثِقَتَكَ مِنْ أَهْلِ الْخَشْيَةِ وَ التَّوَاضُعِ فَلْيَرْفَعْ إِلَيْكَ أُمُورَهُمْ ثُمَّ اعْمَلْ فِيهِمْ بِالْإِعْذَارِ إِلَى اللَّهِ سُبْحَانَهُ يَوْمَ تَلْقَاهُ فَإِنَّ هَؤُلَاءِ مِنْ بَيْنِ الرَّعِيَّةِ أَحْوَجُ إِلَى الْإِنْصَافِ مِنْ غَيْرِهِمْ وَ كُلٌّ فَأَعْذِرْ إِلَى اللَّهِ تَعَالَى فِي تَأْدِيَةِ حَقِّهِ إِلَيْهِ
And check out the affairs of the ones from the who cannot arrive to you, from the ones storm at (with contempt) and the men belittle. Appoint for them your trustworthy one from the people of humbleness and politeness and let him raise their matters to you. Then work regarding them with the excusing to Allah-azwj the Glorious on the Day you meet Him-azwj, for they, from between the citizens are neediest to the fairness than others are and excuse to Allah-azwj the Exalted in fulfilling His-azwj Rights to him.
وَ تَعَهَّدْ أَهْلَ الْيُتْمِ وَ ذي [ذَوِي] الرِّقَّةِ فِي السِّنِّ مِمَّنْ لَا حِيلَةَ لَهُ وَ لَا يَنْصِبُ لِلْمَسْأَلَةِ نَفْسَهُ وَ ذَلِكَ عَلَى الْوُلَاةِ ثَقِيلٌ وَ الْحَقُّ كُلُّهُ ثَقِيلٌ وَ قَدْ يُخَفِّفُهُ اللَّهُ عَلَى أَقْوَامٍ طَلَبُوا الْعَاقِبَةَ فَصَبَّرُوا أَنْفُسَهُمْ وَ وَثِقُوا بِصِدْقِ مَوْعُودِ اللَّهِ لَهُمْ
And check out the orphans and people with tenderness in the years (old aged), from the one there are no means for him nor does he stand to the begging himself, and that is heavy upon the ruler, and the rights, all of these are heavy, and Allah-azwj Lightens it upon a people seeking the end-result, so they observe patience themselves and they rely with the truthfulness of the Promise of Allah-azwj for them.
وَ اجْعَلْ لِذَوِي الْحَاجَاتِ مِنْكَ قِسْماً تُفَرِّغُ لَهُمْ فِيهِ شَخْصَكَ وَ تَجْلِسُ لَهُمْ مَجْلِساً عَامّاً فَتَتَوَاضَعُ فِيهِ لِلَّهِ الَّذِي خَلَقَكَ
And make a distribution to be for the needy ones from you, free your own person for them regarding it, and you should sit for them in a general gathering. Be humble in it for the sake of Allah-azwj Who Created you.
وَ تُقْعِدُ عَنْهُمْ جُنْدَكَ وَ أَعْوَانَكَ مِنْ أَحْرَاسِكَ وَ شُرَطِكَ حَتَّى يُكَلِّمَكَ مُتَكَلِّمُهُمْ غَيْرَ مُتَعْتَعٍ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ فِي غَيْرِ مَوْطِنٍ لَنْ تُقَدَّسَ أُمَّةٌ لَا يُؤْخَذُ لِلضَّعِيفِ فِيهَا حَقُّهُ مِنَ الْقَوِيِّ غَيْرَ مُتَعْتَعٍ
And make your army to sit back from them, and your supporters from your guards, and your police, until a speaker speaks to you without hesitation, for I-asws heard Rasool-Allah-saww saying in another place: ‘It will never be sanctified, a community in which it is not taken for the weak, his right from the strong, without restrictions’.
ثُمَّ احْتَمِلِ الْخُرْقَ مِنْهُمْ وَ الْعِيَّ وَ نَحِّ عَنْكَ الضِّيقَ وَ الْأَنَفَ يَبْسُطِ اللَّهُ عَلَيْكَ بِذَلِكَ أَكْنَافَ رَحْمَتِهِ وَ يُوجِبْ لَكَ ثَوَابَ طَاعَتِهِ وَ أَعْطِ مَا أَعْطَيْتَ هَنِيئاً وَ امْنَعْ فِي إِجْمَالٍ وَ إِعْذَارٍ
Then tolerate the awkwardness from them and the stammering and keep aside from you the narrow-mindedness and the pride, Allah-azwj would Spread upon you, due to that, covering of His-azwj Mercy and Obligate to you the Rewards of having obeyed Him-azwj. And give pleasantly what you give and refuse beautifully and excusing.
ثُمَّ أُمُورٌ مِنْ أُمُورِكَ لَا بُدَّ لَكَ مِنْ مُبَاشَرَتِهَا مِنْهَا إِجَابَةُ عُمَّالِكَ بِمَا يَعْيَا عَنْكَ كُتَّابُكَ وَ مِنْهَا إِصْدَارُ حَاجَاتِ النَّاسِ عِنْدَ وُرُودِهَا عَلَيْكَ مِمَّا تَحْرَجُ بِهِ صُدُورُ أَعْوَانِكَ
Then there are matters from your matter there is no escape for you from dealing with it (yourself). From these is answering your office bearers with what your scribes are unable to do so, and from these is issuance of needs of the people during their referral to you, from what the chests of your assistance are embarrassed from.
وَ امْضِ لِكُلِّ يَوْمٍ عَمَلَهُ فَإِنَّ لِكُلِّ يَوْمٍ مَا فِيهِ وَ اجْعَلْ لِنَفْسِكَ فِيمَا بَيْنَكَ وَ بَيْنَ اللَّهِ أَفْضَلَ تِلْكَ الْمَوَاقِيتِ وَ أَجْزَلَ تِلْكَ الْأَقْسَامِ وَ إِنْ كَانَتْ كُلُّهَا لِلَّهِ إِذَا صَلَحَتْ فِيهَا النِّيَّةُ وَ سَلِمَتْ مِنْهَا الرَّعِيَّةُ
And accomplish for each day its work, as for each day is what is in it, and make for yourself in what is between you and Allah-azwj the best of those timings, and make plentiful those distributions, and even though all of these are for the Sake of Allah-azwj when the intention is sincere in it, and the citizens are safe from it.
وَ لْيَكُنْ فِي خَاصَّةِ مَا تُخْلِصُ لِلَّهِ بِهِ دِينَكَ إِقَامَةُ فَرَائِضِهِ الَّتِي هِيَ لَهُ خَاصَّةً فَأَعْطِ اللَّهَ مِنْ بَدَنِكَ فِي لَيْلِكَ وَ نَهَارِكَ وَ وَفِّ مَا تَقَرَّبْتَ بِهِ إِلَى اللَّهِ مِنْ ذَلِكَ كَامِلًا غَيْرَ مَثْلُومٍ وَ لَا مَنْقُوصٍ بَالِغاً مِنْ بَدَنِكَ مَا بَلَغَ
And let it happen regarding the special (act of worship) of your religion, what can be purely for Allah-azwj by it, be the establishment of His-azwj Obligation which are for Him-azwj in particular. So, give Allah-azwj from your body during your night and your day, and fulfil what you can draw closer to Allah-azwj with it, (let it be) perfect, without defect of deficiency, reaching from your body whatever it reaches.
وَ إِذَا قُمْتَ فِي صَلَاتِكَ لِلنَّاسِ فَلَا تَكُونَنَّ مُنَفِّراً وَ لَا مُضَيِّعاً فَإِنَّ فِي النَّاسِ مَنْ بِهِ الْعِلَّةُ وَ لَهُ الْحَاجَةُ وَ قَدْ سَأَلْتُ رَسُولَ اللَّهِ ص حِينَ وَجَّهَنِي إِلَى الْيَمَنِ كَيْفَ أُصَلِّي بِهِمْ فَقَالَ صَلِّ بِهِمْ كَصَلَاةِ أَضْعَفِهِمْ وَ كُنْ بِالْمُؤْمِنِينَ رَحِيماً
And when you stand in your Salat for the people, neither become repulsive (by prolonging) nor waste it (by shortening too much), for among the people there is one with sickness, and for him is the need. And I-asws had asked Rasool-Allah-saww when he-saww had sent me-asws to Al-Yemen: ‘How shall I-asws pray Salat with them?’ He-saww said: ‘Pray Salat with them like the Salat of their weakest one, and by merciful with the Momineen’.
وَ أَمَّا بَعْدَ هَذَا فَلَا تُطَوِّلَنَّ احْتِجَابَكَ مِنْ رَعِيَّتِكَ فَإِنَّ احْتِجَابَ الْوُلَاةِ عَنِ الرَّعِيَّةِ شُعْبَةٌ مِنَ الضِّيقِ وَ قِلَّةُ عِلْمٍ بِالْأُمُورِ وَ الِاحْتِجَابُ مِنْهُمْ يَقْطَعُ عَنْهُمْ عِلْمَ مَا احْتَجَبُوا دُونَهُ فَيَصْغُرُ عِنْدَهُمُ الْكَبِيرُ وَ يَعْظُمُ الصَّغِيرُ وَ يَقْبُحُ الْحَسَنُ وَ يَحْسُنُ الْقَبِيحُ وَ يُشَابُ الْحَقُّ بِالْبَاطِلِ وَ إِنَّمَا الْوَالِي بَشَرٌ لَا يَعْرِفُ مَا تَوَارَى عَنْهُ النَّاسُ بِهِ مِنَ الْأُمُورِ
And as for after this, do not prolong your veiling from your citizens, for the veiling of the ruler is a branch from the narrow-mindedness and scarcity of the knowledge with the affairs, and the seclusion from them cuts off the knowledge from then what they are veiling besides him, so the great one would be small in their presence, and the small one would be magnified, and the good would be ugly and the ugly would be considered good, and the truth would resemble with the falsehood. And rather the ruler is a human being, he does not recognise what affairs the people are covering from him.
وَ لَيْسَتْ عَلَى الْحَقِّ سِمَاتٌ يُعْرَفُ بِهَا ضُرُوبُ الصِّدْقِ مِنَ الْكَذِبِ وَ إِنَّمَا أَنْتَ أَحَدُ رَجُلَيْنِ إِمَّا امْرُؤٌ سَخَتْ نَفْسُكَ بِالْبَذْلِ فِي الْحَقِّ فَفِيمَ احْتِجَابُكَ مِنْ وَاجِبِ حَقٍّ تُعْطِيهِ أَوْ فِعْلٍ كَرِيمٍ تُسْدِيهِ أَوْ مُبْتَلًى بِالْمَنْعِ فَمَا أَسْرَعَ كَفَّ النَّاسِ عَنْ مَسْأَلَتِكَ إِذَا أَيِسُوا مِنْ بَذْلِكَ مَعَ أَنَّ أَكْثَرَ حَاجَاتِ النَّاسِ إِلَيْكَ مَا لَا مَئُونَةَ فِيهِ عَلَيْكَ مِنْ شَكَاةِ مَظْلِمَةٍ أَوْ طَلَبِ إِنْصَافٍ فِي مُعَامَلَةٍ
And there isn’t any marking upon the truth by which a variety of the truthfulness can be recognise from the lies. And rather you are one of the two men, either a person with a generous self in the spending regarding the truth, then why are you veiling from the people. Is it an obligatory right you are giving it or an honourable deed you are blocking; or you are tried with the refusal? How quickly the people would refrain from asking you when they despair from your spending, along with that the needs of the people to you are what there is no exertion in it upon you, from a complaint of an oppressed or seeking fairness in a matter.
ثُمَّ إِنَّ لِلْوَالِي خَاصَّةً وَ بِطَانَةً فِيهِمُ اسْتِيثَارٌ وَ تَطَاوُلٌ وَ قِلَّةُ إِنْصَافٍ [فِي مُعَامَلَةٍ] فَاحْسِمْ مَادَّةَ أُولَئِكَ بِقَطْعِ أَسْبَابِ تِلْكَ الْأَحْوَالِ وَ لَا تُقْطِعَنَّ لِأَحَدٍ مِنْ حَاشِيَتِكَ وَ حَامَّتِكَ قَطِيعَهُ وَ لَا يَطْمَعَنَّ مِنْكَ فِي اعْتِقَادِ عُقْدَةٍ تَضُرُّ بِمَنْ يَلِيهَا مِنَ النَّاسِ فِي شِرْبٍ أَوْ عَمَلٍ مُشْتَرَكٍ يَحْمِلُونَ مَئُونَتَهُ عَلَى غَيْرِهِمْ فَيَكُونَ مَهْنَأُ ذَلِكَ لَهُمْ دُونَكَ وَ عَيْبُهُ عَلَيْكَ فِي الدُّنْيَا وَ الْآخِرَةِ
Then, for the ruler there are special ones and confidants. Among them would be the prejudicial, and heavy-handed, and of little fairness in a dealing, so cut off the root of their by cutting off the causes of those situations. And do not cut out for anyone from your hangers-on and your intimate ones, any piece (of land), nor will they wish from you any clause in the agreement which would harm the ones who are adjacent to it from the people, regarding drinking, or common works making its supplies upon others, so that benefit would be for them besides you, and its fault would be upon you in the world and the Hereafter.
وَ أَلْزِمِ الْحَقَّ مَنْ لَزِمَهُ مِنَ الْقَرِيبِ وَ الْبَعِيدِ وَ كُنْ فِي ذَلِكَ صَابِراً مُحْتَسِباً وَاقِعاً ذَلِكَ مِنْ قَرَابَتِكَ وَ خَاصَّتِكَ حَيْثُ وَقَعَ وَ ابْتَغِ عَاقِبَتَهُ بِمَا يَثْقُلُ عَلَيْكَ مِنْهُ فَإِنَّ مَغَبَّةَ ذَلِكَ مَحْمُودَةٌ
And necessitate the truth for the ones it necessitates, from the near one and the far one, and during that be patient, anticipating the occurrence of that from your relatives and your special ones when it occurs, and see its end-result with what is burdensome upon you from him, for the outcome of that is praise-worthy.
وَ إِنْ ظَنَّتِ الرَّعِيَّةُ بِكَ حَيْفاً فَأَصْحِرْ لَهُمْ بِعُذْرِكَ وَ اعْدِلْ عَنْكَ ظُنُونَهُمْ بِإِصْحَارِكَ فَإِنَّ فِي ذَلِكَ رِيَاضَةً مِنْكَ لِنَفْسِكَ وَ رِفْقاً بِرَعِيَّتِكَ وَ إِعْذَاراً تَبْلُغُ فِيهِ حَاجَتَكَ مِنْ تَقْوِيمِهِمْ عَلَى الْحَقِّ
And if the citizens think of you as being heavy handed, then be open with them with your excuse and straighten their thoughts about you with your openness, for it that you would be a training from your for yourself, and a friendliness with your citizens, and the excusing would make your needs to be reached, from their standing upon the truth.
وَ لَا تَدْفَعَنَّ صُلْحاً دَعَاكَ إِلَيْهِ عَدُوُّكَ لِلَّهِ فِيهِ رِضًى فَإِنَّ فِي الصُّلْحِ دَعَةً لِجُنُودِكَ وَ رَاحَةً مِنْ هُمُومِكَ وَ أَمْناً لِبِلَادِكَ وَ لَكِنِ الْحَذَرَ كُلَّ الْحَذَرِ مِنْ عَدُوِّكَ بَعْدَ صُلْحِهِ فَإِنَّ الْعَدُوَّ رُبَّمَا قَارَبَ لِيَتَغَفَّلَ فَخُذْ بِالْحَزْمِ وَ اتَّهِمْ فِي ذَلِكَ حُسْنَ الظَّنِّ
And do not reject a reconciliation your enemy calls you to wherein is Pleasure of Allah-azwj, for in the reconciliation is rest for your army and relief from your worries, and security for your country, but the caution of all cautions from your enemy after his reconciliation, for the enemy sometimes reconciles to take advantage of your inattentiveness, therefore take with the firmness and storm into that with good thoughts.
وَ إِنْ عَقَدْتَ بَيْنَكَ وَ بَيْنَ عَدُوٍّ لَكَ عُقْدَةً أَوْ أَلْبَسْتَهُ مِنْكَ ذِمَّةً فَحُطْ عَهْدَكَ بِالْوَفَاءِ وَ ارْعَ ذِمَّتَكَ بِالْأَمَانَةِ وَ اجْعَلْ نَفْسَكَ جُنَّةً دُونَ مَا أَعْطَيْتَ فَإِنَّهُ لَيْسَ مِنْ فَرَائِضِ اللَّهِ سُبْحَانَهُ شَيْءٌ النَّاسُ أَشَدُّ عَلَيْهِ اجْتِمَاعاً مَعَ تَفَرُّقِ أَهْوَائِهِمْ وَ تَشْتِيتِ آرَائِهِمْ مِنْ تَعْظِيمِ الْوَفَاءِ بِالْعُهُودِ
And if you tie (an agreement) between you and an enemy of yours a knot, or taken a responsibility from you, then fulfil your agreement with the loyalty, and take care of your responsibility with the entrustment, and make yourself to be a shield besides what you give, for there isn’t any Obligation of Allah-azwj the Glorious, anything the people are more intensely united upon, despite their separate desires and scattered views, than respect for the loyalty with the pact.
وَ قَدْ لَزِمَ ذَلِكَ الْمُشْرِكُونَ فِيمَا بَيْنَهُمْ دُونَ الْمُسْلِمِينَ لِمَا اسْتَوْبَلُوا مِنْ عَوَاقِبِ الْغَدْرِ فَلَا تَغْدِرَنَّ بِذِمَّتِكَ وَ لَا تَخِيسَنَّ بِعَهْدِكَ وَ لَا تَخْتِلَنَّ عَدُوَّكَ فَإِنَّهُ لَا يَجْتَرِئُ عَلَى اللَّهِ إِلَّا جَاهِلٌ شَقِيٌّ
And that was necessitated by the Polytheists regarding what was between them besides the Muslims, due to what they had acknowledged from the consequences of the betrayal, so do not be treacherous with your responsibilities, and do not underestimate your pact nor cheat your enemy for no one would be audacious upon Allah-azwj except the ignorant, wretched.
وَ قَدْ جَعَلَ اللَّهُ عَهْدَهُ وَ ذِمَّتَهُ أَمْناً أَفْضَاهُ بَيْنَ الْعِبَادِ بِرَحْمَتِهِ وَ حَرِيماً يَسْكُنُونَ إِلَى مَنَعَتِهِ وَ يَسْتَفِيضُونَ إِلَى جِوَارِهِ فَلَا إِدْغَالَ وَ لَا مُدَالَسَةَ وَ لَا خِدَاعَ فِيهِ
And Allah-azwj had Made His-azwj Pact and its responsibility as an entrustment to be fulfilled between the servants by His-azwj Mercy, and a sanctuary to dwell in to His-azwj Protection and moving to His-azwj vicinity, and there should neither be any defrauding nor any deceiving in it.
وَ لَا تَعْقِدْ عَقْداً تُجَوِّزُ فِيهِ الْعِلَلَ وَ لَا تُعَوِّلَنَّ عَلَى لَحْنِ قَوْلٍ بَعْدَ التَّأْكِيدِ وَ التَّوْثِقَةِ وَ لَا يَدْعُوَنَّكَ ضِيقُ أَمْرٍ لَزِمَكَ فِيهِ عَهْدُ اللَّهِ إِلَى طَلَبِ انْفِسَاخِهِ بِغَيْرِ الْحَقِّ فَإِنَّ صَبْرَكَ عَلَى ضِيقٍ تَرْجُو انْفِرَاجَهُ وَ فَضْلَ عَاقِبَتِهِ خَيْرٌ مِنْ غَدْرٍ تَخَافُ تَبِعَتَهُ وَ أَنْ تُحِيطَ بِكَ مِنَ اللَّهِ فِيهِ طِلْبَةٌ لَا تَسْتَقِيلُ فِيهَا دُنْيَاكَ وَ لَا آخِرَتَكَ
And do not tie any agreement allowing the reasons (different interpretations) in it, nor interpret upon the tone of the word after the conclusion and the affirmation, nor should the narrowness of the matter call you to necessitate a Pact of Allah-azwj in it, to seek spoiling it without right. If you are patient upon narrowness, wishing upon its relief, and grace of its consequent, it would be better than betrayal of a pursuance you fear, and there will be an encompassing with you a Demand from Allah-azwj regarding it, neither your world nor your Hereafter would be pleasant during it.
إِيَّاكَ وَ الدِّمَاءَ وَ سَفْكَهَا بِغَيْرِ حِلِّهَا فَإِنَّهُ لَيْسَ شَيْءٌ أَدْعَى لِنَقِمَةٍ وَ لَا أَعْظَمَ لِتَبِعَةٍ وَ لَا أَحْرَى بِزَوَالِ نِعْمَةٍ وَ انْقِطَاعِ مُدَّةٍ مِنْ سَفْكِ الدِّمَاءِ بِغَيْرِ حَقِّهَا وَ اللَّهُ سُبْحَانَهُ مُبْتَدِئٌ بِالْحُكْمِ بَيْنَ الْعِبَادِ فِيمَا تَسَافَكُوا مِنَ الدِّمَاءِ يَوْمَ الْقِيَامَةِ
Beware of the blood and shedding it without its Permissibility, for there isn’t anything calling to a Punishment, nor greater in evil consequence, nor more effective in declining the bounties, and termination the term (life), than shedding the blood without its right, and Allah-azwj the Glorious will Begin with the Judgment on the Day of Qiyamah between the servants regarding what bloods they had shed.
فَلَا تُقَوِّيَنَّ سُلْطَانَكَ بِسَفْكِ دَمٍ حَرَامٍ فَإِنَّ ذَلِكَ مِمَّا يُضْعِفُهُ وَ يُوهِنُهُ بَلْ يُزِيلُهُ وَ يَنْقُلُهُ وَ لَا عُذْرَ لَكَ عِنْدَ اللَّهِ وَ لَا عِنْدِي فِي قَتْلِ الْعَمْدِ لِأَنَّ فِيهِ قَوَدَ الْبَدَنِ
Therefore, do not strengthen your authority by shedding the forbidden blood, for that is from what would weaken it and enfeeble it. But it would decline it and overturn it, and there would be no excuse for you in the Presence of Allah-azwj nor in my-asws presence regarding the deliberate killing, because regarding it would be the physical retaliation.
وَ إِنِ ابْتُلِيتَ بِخَطَإٍ وَ أَفْرَطَ عَلَيْكَ سَوْطُكَ وَ يَدُكَ بِعُقُوبَةٍ فَإِنَّ فِي الْوَكْزَةِ فَمَا فَوْقَهَا مَقْتَلَةً فَلَا تَطْمَحَنَّ بِكَ نَخْوَةُ سُلْطَانِكَ عَنْ أَنْ تُؤَدِّيَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ حَقَّهُمْ
And if you were involved by error and there was excessiveness by you with your whip and your hand in punishing, for in the (slight) poke and what is above it would be a killing, so do not let the haughtiness of your authority aspire you preventing you from paying to the guardians of the killed one, their rights.
وَ إِيَّاكَ وَ الْإِعْجَابَ بِنَفْسِكَ وَ الثِّقَةَ بِمَا يُعْجِبُكَ مِنْهَا وَ حُبَّ الْإِطْرَاءِ فَإِنَّ ذَلِكَ مِنْ أَوْثَقِ فُرَصِ الشَّيْطَانِ فِي نَفْسِهِ لِيَمْحَقَ مَا يَكُونُ مِنْ إِحْسَانِ الْمُحْسِنِ
And beware of being fascinated with yourself and trusting with whatever fascinates you from it, and love of the exaggerated praises, for that is from the strong opportunities of the Satan-la in himself-la to obliterate whatever good deeds happening from the good doer.
وَ إِيَّاكَ وَ الْمَنَّ عَلَى رَعِيَّتِكَ بِإِحْسَانِكَ أَوِ التَّزَيُّدَ فِيمَا كَانَ مِنْ فِعْلِكَ أَوْ أَنْ تَعِدَهُمْ فَتُتْبِعَ مَوْعُودَكَ بِخُلْفِكَ فَإِنَّ الْمَنَّ يُبْطِلُ الْإِحْسَانَ وَ التَّزَيُّدَ يَذْهَبُ بِنُورِ الْحَقِّ وَ الْخُلْفَ يُوجِبُ الْمَقْتَ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ قَالَ اللَّهُ سُبْحَانَهُ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ
And beware of reminding the conferment upon your citizens with your favours or magnification regarding what had happened from your deeds, or that you should make promises to them then follow your promise with your breaking it, for the reminding of the conferment would invalidate the favours, and magnification would do away with the radiance of the truth, and the breaking (of the promise) would obligate the hatred in the Presence of Allah-azwj and presence of the people. Allah-azwj the Glorious Said: It is most Hateful to Allah that you should say that which you do not do [61:3].
إِيَّاكَ وَ الْعَجَلَةَ بِالْأُمُورِ قَبْلَ أَوَانِهَا أَوِ التَّسَاقُطَ فِيهَا عِنْدَ إِمْكَانِهَا أَوِ اللَّجَاجَةَ فِيهَا إِذَا تَنَكَّرَتْ أَوِ الْوَهْنَ عَنْهَا إِذَا اسْتَوْضَحَتْ فَضَعْ كُلَّ أَمْرٍ مَوْضِعَهُ وَ أَوْقِعْ كُلَّ عَمَلٍ مَوقِعَهُ
Beware of being hasty with the matters before their time, or the abhorrence during it at its enablement, or the obstinacy in it when you dislike it or the weakness from it when it is clarified. Place every matter in its place and assign every work its assignment.
وَ إِيَّاكَ وَ الِاسْتِئْثَارَ بِمَا النَّاسُ فِيهِ أُسْوَةٌ وَ التَّغَابِيَ عَمَّا تُعْنَى بِهِ مِمَّا قَدْ وَضَحَ لِلْعُيُونِ فَإِنَّهُ مَأْخُوذٌ مِنْكَ لِغَيْرِكَ وَ عَمَّا قَلِيلٍ تَنْكَشِفُ عَنْكَ أَغْطِيَةُ الْأُمُورِ وَ يُنْتَصَفُ مِنْكَ لِلْمَظْلُومِ
And beware of the exclusive possession with what the people are equal, and the neglecting from what is meaningful from what is clear to the eye, for it is a seizure from you for others. And from a little while there will be uncovered from you the covering of the matters, and the fairness from you to the oppressed (would be required).
امْلِكْ حَمِيَّةَ أَنْفِكَ وَ سَوْرَةَ حَدِّكَ وَ سَطْوَةَ يَدِكَ وَ غَرْبَ لِسَانِكَ وَ احْتَرِسْ مِنْ كُلِّ ذَلِكَ بِكَفِّ الْبَادِرَةِ وَ تَأْخِيرِ السَّطْوَةِ حَتَّى يَسْكُنَ غَضَبُكَ فَتَمْلِكَ الِاخْتِيَارَ وَ لَنْ تَحْكُمَ ذَلِكَ مِنْ نَفْسِكَ حَتَّى تُكْثِرَ هُمُومَكَ بِذِكْرِ الْمَعَادِ إِلَى رَبِّكَ
Control the sense of your pride, and outburst of your anger, and might of your arm, and sharpness of your tongue, and beware from all that by refraining from the rushing into (matters) and the delaying the outburst until your anger subsides and you are in control of the choice, and you will never decide that from yourself until you frequent your worries with the remembrance of the return to your Lord-azwj.
وَ الْوَاجِبُ عَلَيْكَ أَنْ تَتَذَكَّرَ مَا مَضَى لِمَنْ تَقَدَّمَكَ مِنْ حُكُومَةٍ عَادِلَةٍ أَوْ سُنَّةٍ فَاضِلَةٍ أَوْ أَثَرٍ عَنْ نَبِيِّنَا ص أَوْ فَرِيضَةٍ فِي كِتَابِ اللَّهِ فَتَقْتَدِيَ بِمَا شَاهَدْتَ مِمَّا عَمِلْنَا بِهِ فِيهَا وَ تَجْتَهِدَ لِنَفْسِكَ فِي اتِّبَاعِ مَا عَهِدْتُ إِلَيْكَ فِي عَهْدِي هَذَا وَ اسْتَوْثَقْتُ بِهِ مِنَ الْحُجَّةِ لِنَفْسِي عَلَيْكَ لِكَيْ لَا تَكُونَ لَكَ عِلَّةٌ عِنْدَ تَسَرُّعِ نَفْسِكَ إِلَى هَوَاهَا
And the obligation upon you is that you recall what has passed for the ones who preceded you from a just government, or a meritorious Sunnah, or a Hadeeth from our Prophet-saww, or an Obligation in the Book of Allah-azwj, so you should follow with what you have witnessed from what we have worked with and struggle for yourself in following what has been pacted to you in this pact of mine-asws, and trusted with from the argument to myself-asws upon you, so that there would not happen to be any reason for you during quickness by yourself to its sentiments.
وَ مِنْ هَذَا الْعَهْدِ وَ هُوَ آخِرُهُ وَ أَنَا أَسْأَلُ اللَّهَ تَعَالَى بِسَعَةِ رَحْمَتِهِ وَ عَظِيمِ قُدْرَتِهِ عَلَى إِعْطَاءِ كُلِّ رَغْبَةٍ أَنْ يُوَفِّقَنِي وَ إِيَّاكَ لِمَا فِيهِ رِضَاهُ مِنَ الْإِقَامَةِ عَلَى الْعُذْرِ الْوَاضِحِ إِلَيْهِ وَ إِلَى خَلْقِهِ مَعَ حُسْنِ الثَّنَاءِ فِي الْعِبَادِ وَ جَمِيلِ الْأَثَرِ فِي الْبِلَادِ وَ إِتْمَامِ النِّعْمَةِ وَ تَضْعِيفِ الْكَرَامَةِ وَ أَنْ يَخْتِمَ لِي وَ لَكَ بِالسَّعَادَةِ وَ الشَّهَادَةِ إِنَّا إِلَيْهِ رَاغِبُونَ
And from this pact, and it is its last, and I-asws ask Allah-azwj the Exalted with His-azwj vast Mercy, and His-azwj magnificent Power upon giving every desire that He-azwj Harmonises me and you to what there is His-azwj Pleasure in it, and the clear excuse to Him-azwj and to His-azwj creatures, along with goodly praise among the servants, and beautiful effects in the country, and completion of the bounties and Multiply the honours, and that He-azwj should End for me-asws and you with the happiness, and the martyrdom I-asws am wishing to Him-azwj.
وَ السَّلَامُ عَلَى رَسُولِهِ وَ آلِهِ كَثِيراً وَ سَلَّمَ تَسْلِيماً.
And the abundant greetings be upon His-azwj Rasool-saww and his-saww Progeny-asws, and submissive submission’’.[91]
745 – جش، الفهرست للنجاشي ابْنُ نُوحٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ سُفْيَانَ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ حَاتِمٍ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ جَابِرٍ قَالَ سَمِعْتُ السَّبِيعِيَّ ذَكَرَ ذَلِكَ عَنْ صَعْصَعَةَ قَالَ: لَمَّا بَعَثَ ع مَالِكاً الْأَشْتَرَ وَالِياً عَلَى أَهْلِ مِصْرَ كَتَبَ إِلَيْهِمْ مِنْ عَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ إِلَى نَفَرٍ مِنَ الْمُسْلِمِينَ سَلَامٌ عَلَيْكُمْ إِنِّي أَحْمَدُ إِلَيْكُمُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ
(The book) ‘Al Fihrist of al Najashy’ – Ibn Nuh, from ali Bin Al Husayn Bin Sufyan, from Ali Bin Ahmad Bin Ali Bin Hatim, from Abbad Bin Yaqoub, from Amro Bin Sabit, from Jabir who said, ‘I heard Al Sabie mention that from Sa’sa who said,
‘When he-asws sent Malik Al-Ashtar to the people of Egypt, he-asws wrote to them: ‘From a servant of Allah-azwj Amir Al-Momineen-asws, to a number of Muslims. Greetings be unto you all! I-asws praise Allah-azwj to you Who, there is no god except He-azwj.
أَمَّا بَعْدُ فَإِنِّي قَدْ بَعَثْتُ إِلَيْكُمْ عَبْداً مِنْ عَبِيدِ اللَّهِ لَا يَنَامُ أَيَّامَ الْخَوْفِ وَ لَا يَنْكُلُ عَنِ الْأَعْدَاءِ حَرَّازُ الدَّوَائِرِ لَا نَاكِلٌ مِنْ قَدَمٍ وَ لَا وَاهِنٌ فِي عَزْمٍ مِنْ أَشَدِّ عِبَادِ اللَّهِ بَأْساً وَ أَكْرَمِهِمْ حَسَباً أَضَرُّ عَلَى الْكُفَّارِ مِنْ حَرِيقِ النَّارِ وَ أَبْعَدُ النَّاسِ مِنْ دَنَسٍ أَوْ عَارٍ وَ هُوَ مَالِكُ بْنُ الْحَارِثِ أخا [أَخُو] مَذْحِجٍ
As for after, I-asws am sending to you a servant from the servants of Allah-azwj. He neither sleeps in the days of fear, nor does he shy away from the enemies, watching out for the houses, neither hesitating in taking a step nor weakening in determination, being from the most intense servants of Allah-azwj of prowess, and their most honourable one in affiliations, more harmful upon the Kafirs than the burning fire, and remotest of the people from filth or shame, and he is Malik Bin Al-Haris, brother of (clan of) Muzhij.
حُسَامٌ صَارِمٌ لَا نَابِي الضَّرِيبَةِ وَ لَا كَلِيلُ الْحَدِّ عَلِيمٌ فِي الْجِدِّ رَزِينٌ فِي الْحَرْبِ ذُو رَأْيٍ أَصِيلٍ وَ صَبْرٍ جَمِيلٍ فَاسْمَعُوا لَهُ وَ أَطِيعُوا أَمْرَهُ فَإِنْ أَمَرَكُمْ بِالنَّفْرِ فَانْفِرُوا وَ إِنْ أَمَرَكُمْ أَنْ تُقِيمُوا فَأَقِيمُوا فَإِنَّهُ لَا يُقْدِمُ وَ لَا يُحْجِمُ إِلَّا بِأَمْرِي
(He is) a strict sword, neither levying the taxes, nor being blunt of the blade, knowledgeable during the efforts, and calm during the war, with original views, and beautiful patience, so listen to him and obey his orders. If he orders you with the mobilising, then mobilise, and if he orders you to stay, then stay, for he will neither advance not attack except by my-asws orders.
وَ قَدْ آثَرْتُكُمْ بِهِ عَلَى نَفْسِي لِنَصِيحَتِهِ لَكُمْ وَ شِدَّةِ شَكِيمَتِهِ عَلَى عَدُوِّكُمْ عَصَمَكُمُ اللَّهُ بِالتَّقْوَى وَ زَيَّنَكُمْ بِالْمَغْفِرَةِ وَ وَفَّقَنَا وَ إِيَّاكُمْ لِمَا يُحِبُّ وَ يَرْضَى وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
And I-asws have preferred you all with him over myself-asws for his advice to you all, and severity of his sharpness upon your enemies. May Allah-azwj Fortify you all with the piety, and Adorn you with the Forgiveness, and Harmonise us and you to what He-azwj Loves and is Pleased with. And the greetings be unto you all, and Mercy of Allah-azwj, and His-azwj Blessings’’.[92]
746 – وَ رَوَى هَذَا الْمَكْتُوبَ [الثَّقَفِيُّ رَحِمَهُ اللَّهُ] فِي كِتَابِ الْغَارَاتِ، عَنِ الشَّعْبِيِّ عَنْ صَعْصَعَةَ وَ فِيهِ حِذَارُ الدَّوَائِرِ وَ هُوَ أَظْهَرُ وَ فِيهِ وَ هُوَ مَالِكُ بْنُ الْحَارِثِ الْأَشْتَرُ حُسَامٌ صَارِمٌ لَا نَابِي الضَّرِيبَةِ وَ لَا كَلِيلُ الْحَدِّ حَلِيمٌ فِي السِّلْمِ رَزِينٌ فِي الْحَرْبِ إِلَى قَوْلِهِ وَ قَدْ آثَرْتُكُمْ بِهِ عَلَى نَفْسِي نَصِيحَةً لَكُمْ وَ شِدَّةَ شَكِيمَةٍ عَلَى عَدُوِّكُمْ عَصَمَكُمُ اللَّهُ بِالْهُدَى وَ ثَبَّتَكُمْ بِالتَّقْوَى وَ وَفَّقَنَا.
And it is reported that this is written by Al Saqafy in Kitab Al Gharaat, from Al Shaby, from Sa’sa, and in it,
‘Watching out the houses, and he shall prevail’. And in it: ‘And he is Malik Bin Al-Haris Al-Ashtar, a sharp sword, neither levying the taxes nor blunt of the blade, forbearing during the peace, calm during the war’ – up to his-asws words: ‘And I-asws have preferred you all with him over myself-asws as an adviser to you, and a severe of sharpness upon your enemies. May Allah-azwj Fortify you with the Guidance and Affirm you with the piety and Harmonise us’’.[93]
[1] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 680
[2] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 681
[3] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 682
[4] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 683
[5] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 684
[6] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 685
[7] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 686
[8] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 687
[9] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 688
[10] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 689
[11] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 690
[12] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 691
[13] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 692
[14] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 693
[15] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 694
[16] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 695
[17] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 696
[18] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 697
[19] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 698
[20] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 699 a
[21] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 699 b
[22] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 700
[23] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 701
[24] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 702
[25] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 703
[26] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 704
[27] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 705 a
[28] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 705 b
[29] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 706
[30] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 707
[31] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 708
[32] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 709 a
[33] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 709 b
[34] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 710
[35] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 711
[36] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 712
[37] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 713 a
[38] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 713 b
[39] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 713 c
[40] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 713 d
[41] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 713 e
[42] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 714
[43] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 715
[44] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 716
[45] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 717
[46] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 718
[47] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 29 H 719
[48] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 a
[49] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 b
[50] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 c
[51] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 d
[52] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 e
[53] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 f
[54] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 g
[55] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 720 h
[56] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 721
[57] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 a
[58] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 b
[59] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 c
[60] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 d
[61] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 e
[62] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 f
[63] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 g
[64] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 h
[65] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 i
[66] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 j
[67] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 k
[68] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 l
[69] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 722 m
[70] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 723
[71] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 724
[72] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 725
[73] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 726
[74] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 727
[75] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 728
[76] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 729
[77] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 730
[78] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 731
[79] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 732
[80] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 733
[81] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 734
[82] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 735
[83] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 736
[84] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 737
[85] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 738
[86] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 739
[87] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 740
[88] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 741
[89] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 742
[90] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 743
[91] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 744
[92] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 745
[93] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 30 H 746