ج 34
Volume 34
Part 2 out of 2
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
[الباب الرابع و الثلاثون] باب فيه ذكر أصحاب النّبي صلّى اللّه عليه و آله و أمير المؤمنين عليه السّلام الذين كانوا على الحقّ و لم يفارقوا أمير المؤمنين عليه السلام و ذكر بعض المخالفين و المنافقين زائدا على ما أوردنا [ه] في كتاب أحوال النّبيّ صلّى اللّه عليه و آله و كتاب أحوال أمير المؤمنين عليه السلام.
CHAPTER 34 – IN IT IS MENTION OF COMPNIONS OF THE PROPHET-saww AND AMIR AL-MOMINEEN-asws, THOSE WHO WERE UPON THE TRUTH AND DID NOT SEPARATE FROM AMIR AL-MOMINEEN-asws, AND MENTION OF SOME OF THE OPPONENTS AND THE HYPOCRITES, IN ADDITION TO WHAT WE HAVE REFERRED TO IN THE BOOK OF THE SITUATIONS OF THE PROPHET-saww AND THE BOOK OF SITUATIONS OF AMIR AL-MOMINEEN-asws
[1010] – ختص: عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: كَانُوا شُرْطَةُ الْخَمِيسِ سِتَّةُ آلَافِ رَجُلٍ أَنْصَارَهُ [عَلَيْهِ السَّلَامُ].
(The book) ‘Al Ikhtisaas’ –
From Abu Abdullah-asws having said: ‘The Khamese Brigade were from five to six thousand men, helping him-asws’’.[1]
[1011] – ختص: مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: قَالَ عَلِيُّ بْنُ الْحَكَمِ: أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ الَّذِينَ قَالَ لَهُمْ تَشَرَّطُوا فَأَنَا أُشَارِطُكُمْ عَلَى الْجَنَّةِ وَ لَسْتُ أُشَارِطُكُمْ عَلَى ذَهَبٍ وَ لَا فِضَّةٍ، إِنَّ نَبِيَّنَا فِيمَا مَضَى قَالَ لِأَصْحَابِهِ: «تَشَرَّطُوا فَإِنِّي لَسْتُ أُشَارِطُكُمْ إِلَّا عَلَى الْجَنَّةِ»
(The book) ‘Al Ikhtisaas’ – Muhammad Bin Al Husayn, from Muhammad Bin Ja’far, from Ahmad Bin Abu Abdullah who said, ‘Ali Bin Al Hakam said,
‘Companions of Amir Al-Momineen-asws, those he-asws said to them: ‘You impose conditions, for I-asws shall accept your conditions upon the Paradise, and I-asws will not accept conditions upon gold nor silver. Our Prophet-saww, in what has passed, said to his-saww companions: ‘Impose conditions, for I-saww will accept your conditions only upon the Paradise’.
[وَ هُمْ] سَلْمَانُ الْفَارِسِيُّ وَ الْمِقْدَادُ وَ أَبُو ذَرٍّ الْغِفَارِيُّ وَ عَمَّارُ بْنُ يَاسِرٍ وَ أَبُو سِنَانٍ وَ أَبُو عَمْرٍو الْأَنْصَارِيَّانِ وَ سَهْلٌ الْبَدْرِيُّ وَ عُثْمَانُ ابْنَا حُنَيْفٍ الْأَنْصَارِيِّ وَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ.
And they are Salman Al-Farsi-ra, and Al-Miqdad-ra, and Abu Zarr Al-Ghifari-ra, and Ammar Bin Yasser-ra, and Abu Sinan and Abu Amro the two Helpers, and Sahl the participant of Badr, and Usman two sons of Huneyf the Helper, and Jabir Bin Abdullah Al-Ansari.
وَ مِنْ أَصْفِيَاءِ أَصْحَابِهِ عَمْرُو بْنُ الْحَمِقِ الْخُزَاعِيُّ عَرَبِيٌّ وَ مِيثَمٌ التَّمَّارُ وَ هُوَ مِيثَمُ بْنُ يَحْيَى مَوْلًى وَ رُشَيْدٌ الْهَجَرِيُّ وَ حَبِيبُ بْنُ مُظَهَّرٍ الْأَسَدِيُّ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ.
And from the elite of his-asws companions – Amro Bin Al-Hamaq Al-Khuzaie Araby, and Meesam the date-seller, and he is Meesam Bin Yahya, a slave, and Rusheyd Al-Hajary, and Habeeb Bin Muzahar Al-Asady, and Muhammad Bin Abu Bakr.
وَ مِنْ أَوْلِيَائِهِ الْعَلَمُ الْأَزْدِيُّ وَ سُوَيْدُ بْنُ غَفَلَةَ الْجُعْفِيُّ وَ الْحَارِثُ بْنُ عَبْدِ اللَّهِ الْأَعْوَرُ الْهَمْدَانِيُّ وَ أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ وَ أَبُو يَحْيَى حَكِيمُ بْنُ سَعْدٍ الْحَنَفِيُّ.
And from his-asws friends – Al-Alam Al-Azadi, and Suweyd Bin Gafala Al-Jufy, and Al-Haris Bin Abdullah Al-Awr Al-Hamdani, and Abu Abdullah Al-Jadaly, and Abu Yahya Hukeym Bin Sa’ad Al-Hanafy.
وَ كَانَ مِنْ شُرْطَةِ الْخَمِيسِ أَبُو الرَّضِيِّ عَبْدُ اللَّهِ بْنُ يَحْيَى الْحَضْرَمِيُ [وَ] سُلَيْمُ بْنُ قَيْسٍ الْهِلَالِيُّ [وَ] عَبِيدَةُ السَّلْمَانِيُّ الْمُرَادِيُّ عَرَبِيٌّ.
And from the ‘Khamese brigade’ were Abu Al-Razy Abdullah Bin Yahya Al-Hazrami, and Suleym Bin Qays Al-Hilali, and Ubeyda Al-Sulmany Al-Muradi Araby.
وَ مِنْ خَوَاصِّهِ تَمِيمُ بْنُ حِذْيَمٍ النَّاجِي.
And from his-asws special ones – Tameem Bin Hizyam Al-Najy.
وَ قَدْ شَهِدَ مَعَ عَلِيٍّ عَلَيْهِ السَّلَامُ [حُرُوبَهُ] قَنْبَرُ مَوْلَى عَلِيِّ بْنِ أَبِي طَالِبٍ [وَ] أَبُو فَاخِتَةَ مَوْلَى بَنِي هَاشِمٍ [وَ] عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ وَ كَانَ كَاتِبَهُ.
And there had attended with Ali-asws in his-asws wars – Qanbar a slave of Ali-asws Bin Abu Talib-asws, and Abu Fakhta a slave of the clan of Hashim-as, and Ubeydullah Bin Abu Rafie, and he was his-asws scribe’’.[2]
[1012] – ختص: عُبَيْدُ بْنُ نَضْلَةَ الْخُزَاعِيُّ [قَالَ:] رُوِيَ عَنِ ابْنِ الْأَعْمَشِ أَنَّهُ قَالَ لِأَبِيهِ: عَلَى مَنْ قَرَأْتَ الْقُرْآنَ؟ قَالَ: عَلَى يَحْيَى بْنِ الْوَثَّابِ، وَ قَرَأَ يَحْيَى عَلَى عُبَيْدِ بْنِ نَضْلَةَ كُلَّ يَوْمٍ آيَةً فَفَرَغَ مِنَ الْقُرْآنِ [فِي] سَبْعٍ وَ أَرْبَعِينَ سَنَةً.
(The book) ‘Al Ikhtisaas’ – Ubeyd Bin Nazlah Al Khuzaie who said,
‘It is reported from Ibn Al-Amsh, he said to his father, ‘To whom do you recite the Quran (for memorisation)?’ And Yahya recited to Ubeyd Bin Nazlah, one Verse every day. He was free from the Quran in forty-seven years’’.[3]
1013- ختص: يَحْيَى بْنُ وَثَّابٍ كَانَ مُسْتَقِيماً.
(The book) ‘Al-Ikhtisaas’ – Yahya Bin Wasaab was upright’’.[4]
1014- ختص: أَبُو أُحَيْحَةَ وَ اسْمُهُ عَمْرُو بْنُ مِحْصَنٍ أُصِيبَ بِصِفِّينَ وَ هُوَ الَّذِي جَهَّزَ أَمِيرَ الْمُؤْمِنِينَ بِمِائَةِ أَلْفِ دِرْهَمٍ فِي مَسِيرِهِ إِلَى الْجَمَلِ.
(The book) ‘Al-Ikhtisaas’ – Abu Ahayha, and his name is Amro Bin Mihsam, was killed at Siffeen, and he is the one who equipped Amir Al-Momineen-asws with one hundred thousand Dirham in his-asws travel to (the battle of) the camel’’.[5]
[1015] – ختص: جَعْفَرُ بْنُ الْحُسَيْنِ الْمُؤْمِنُ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ: خُلِقَتِ الْأَرْضُ لِسَبْعَةٍ، بِهِمْ يُرْزَقُونَ وَ بِهِمْ يُنْصَرُونَ وَ بِهِمْ يُمْطَرُونَ، مِنْهُمْ: سَلْمَانُ الْفَارِسِيُّ وَ الْمِقْدَادُ وَ أَبُو ذَرٍّ وَ عَمَّارٌ وَ حُذَيْفَةُ.
Ja’far Bin Al Husayn Al Momine, from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Fazzal, from Sa’alba, from Zurara,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘The earth has been Created for seven, due to them they are being Sustained, and due to them they are being Helped, and due to them it is being rained upon them – Salman Al-Farsi-ra, and Al-Miqdad-ra, and Abu Zarr-ra, and Ammar-ra and Huzeyfa.
وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ يَقُولُ: وَ أَنَا إِمَامُهُمْ وَ هُمُ الذي [الَّذِينَ] صَلَّوْا عَلَى فَاطِمَةَ عَلَيْهَا السَّلَامُ.
And Amir Al-Momineen Ali-asws Bin Abu Talib-asws was saying: ‘And I-asws am their Imam-asws, and they are those who prayed Salat upon (Syeda) Fatima-asws’’.[6]
[1016] – ختص: أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَارِثِ قَالَ: قَالَ: سَمِعْتُ عَبْدَ الْمَلِكِ بْنَ أَعْيَنَ يَسْأَلُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فَلَمْ يَزَلْ يَسْأَلُهُ حَتَّى قَالَ: فَهَلَكَ النَّاسُ إِذاً! فَقَالَ: إِي وَ اللَّهِ يَا ابْنَ أَعْيَنَ هَلَكَ النَّاسُ أَجْمَعُونَ؟ قُلْتُ: أَهْلُ الشَّرْقِ وَ الْغَرْبِ!
(The book) ‘Al Ikhtisaas’ – Ahmad Bin Muhammad Bin Yahya, from his father, from Muhammad Bin Al Husayn, from Al-Hassan Bin Mahboub, from Al Haris who said,
‘I heard Abdul Malik Bin Ayn asking Abu Abdullah-asws, and he did not cease asking him-asws until he said, ‘So the people are destroyed, then!’ He-asws said: ‘Yes, by Allah-azwj, O Ibn Ayn! The people are destroyed in their entirety?’ I said, ‘The people of the east and the west!’
قَالَ: إِنَّهَا فُتِحَتْ عَلَى الضَّلَالِ، إِي وَ اللَّهِ هَلَكُوا إِلَّا ثَلَاثَةً سَلْمَانُ الْفَارِسِيُّ وَ أَبُو ذَرٍّ وَ الْمِقْدَادُ وَ لَحِقَهُمْ عَمَّارٌ وَ أَبُو سِنَانٍ الْأَنْصَارِيُّ وَ حُذَيْفَةُ وَ أَبُو عَمْرَةَ فَصَارُوا سَبْعَةً.
He-asws said: ‘It (mean), they are opened up (exposed) to the straying. Yes, by Allah-azwj! They are destroyed, except three – Salman Al-Farsi-ra, and Abu Zarr-ra and Al-Miqdad-ra, while Ammar-ra and Abu Sinan Al-Ansari, and Huzeyfa, and Abu Amr joined up with them, so they became seven’’.[7]
[1017] – ختص: عِدَّةٌ مِنْ أَصْحَابِنَا عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُثَنَّى بْنِ الْوَلِيدِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: ارْتَدَّ النَّاسُ بَعْدَ النَّبِيِّ إِلَّا ثَلَاثَةَ نَفَرٍ: الْمِقْدَادُ بْنُ الْأَسْوَدِ وَ أَبُو ذَرٍّ الْغِفَارِيُّ وَ سَلْمَانُ الْفَارِسِيُّ، ثُمَّ إِنَّ النَّاسَ عَرَفُوا وَ لَحِقُوا بَعْدُ.
(The book) ‘Al Ikhtisaas’ – A number of our companions, from Ibn Al Waleed, from Al Saffar, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Musanna Bin Al Waleed, from Bureyd Bin Muawiya,
‘From Abu Ja’far-asws having said: ‘The people reneged (became apostates) after the Prophet-saww except three persons – Al-Miqdad Bin Al-Aswad-ra, and Abu Zarr Al-Ghifari-ra, and Salman Al-Farsi-ra. Then they people recognised and they joined up afterwards’’.[8]
1018- ختص: [فِي] ذِكْرِ السَّابِقِينَ الْمُقَرَّبِينَ مِنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: حَدَّثَنَا جَعْفَرُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُؤَدِّبِ [قَالَ:] الْأَرْكَانُ الْأَرْبَعَةُ: سَلْمَانُ الْفَارِسِيُّ وَ الْمِقْدَادُ وَ أَبُو ذَرٍّ وَ عَمَّارٌ هَؤُلَاءِ [مِنَ] الصَّحَابَةِ.
(The book) ‘Al Ikhtisaas’ – In mentioning the preceders, the ones of proximity from Amir Al-Momineen-asws, ‘It is narrated to us by Ja’far Bin Al Husayn, from Muhammad Bin Ja’far Al Mowdab who said,
‘The corner-stones are four – Salman Al-Farsi-ra, and Al-Miqdad-ra, and Abu Zarr-ra, and Ammar-ra – they are from the companions (of Rasool-Allah-saww).
وَ مِنَ التَّابِعِينَ أُوَيْسٌ الْقَرَنِيُّ، الَّذِي يُشَفَّعُ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ، وَ عَمْرُو بْنِ الْحَمِقِ الْخُزَاعِيُّ، وَ ذَكَرَ جَعْفَرُ بْنُ الْحُسَيْنِ أَنَّهُ كَانَ مِنْ أَمِيرِ الْمُؤْمِنِينَ بِمَنْزِلَةِ سَلْمَانَ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ [وَ] رُشَيْدٌ الْهَجَرِيُّ، [وَ] مِيثَمٌ التَّمَّارُ، [وَ] كُمَيْلُ بْنُ زِيَادٍ النَّخَعِيُّ، [وَ] قَنْبَرُ مَوْلَى أَمِيرِ الْمُؤْمِنِينَ،
And from the ‘Tabi’een’ (those who met the companions and did not meet Rasool-Allah-saww) are – Oweys Al-Qarny, the one who would be interceding (a number like the tribes of) Rabie and Muzar, and Amro Bin Al Hamiq Al Khuzaie, and Ja’far Bin Al Husayn mentioned that he was from Amir Al-Momineen-asws at the status of Salman-ra from Rasool-Allah-saww, and Rusheyd Al-Hajari, and Meesam Al-Tammar, and Kumeyl Bin Ziyad Al-Nakhaie, and Qanbar a slave of Amir Al-Momineen-asws;
[وَ] مُحَمَّدُ بْنُ أَبِي بَكْرٍ، [وَ] مزرعٌ مَوْلَى أَمِيرِ الْمُؤْمِنِينَ، وَ عَبْدُ اللَّهِ بْنُ نُجَيٍ، قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ يَوْمَ الْجَمَلِ: «أَبْشِرْ يَا ابْنَ نُجَيٍّ فَأَنْتَ وَ أَبُوكَ مِنْ شُرْطَةِ الْخَمِيسِ، سَمَّاكُمُ اللَّهُ بِهِ فِي السَّمَاءِ.
And Muhammad Bin Abu Bakr, and Mazra’a a slave of Amir Al-Momineen-asws, and Abdullah Bin Nujie. Amir Al-Momineen-asws said to him on the days of the camel: ‘Receive glad tidings, O ibn Nujie, for you and your father are from the Khamese brigade. Allah-azwj has Named you with it in the sky’.
[وَ] جُنْدَبُ بْنُ زُهَيْرٍ الْعَامِرِيُّ، وَ بَنُو عَامِرٍ شِيعَةُ عَلِيٍّ عَلَى الْوَجْهِ، [وَ] حَبِيبُ بْنُ مُظَهَّرٍ الْأَسَدِيُّ، [وَ] الْحَارِثُ بْنُ عَبْدِ اللَّهِ الْأَعْوَرُ الْهَمْدَانِيُّ، [وَ] مَالِكُ بْنُ الْحَارِثِ الْأَشْتَرُ، [وَ] الْعَلَمُ الْأَزْدِيُّ، [وَ] أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ، [وَ] جُوَيْرِيَةُ بْنُ مُسْهِرٍ الْعَبْدِيُّ.
And Jundab Bin Zuheyr Al-Aamiri, and clan of Aamir a Shias of Ali-asws upon the dispatching, and Habeen Bin Muzahhar Al-Asady, and Al-Haris Bin Abdullah Al-Awr Al-Hamdany, and Malik Bin Al-Haris Al-Ashtar, and Al-Alam Al-Azdy, and Abu Abdullah Al-Jadly, and Juweyrah Bin Mus’had Al-Abdy’’.[9]
[1019] – ختص: مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَمَّنْ حَدَّثَهُ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: مَا بَقِيَ أَحَدٌ بَعْدَ مَا قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِلَّا وَ قَدْ جَالَ جَوْلَةً إِلَّا الْمِقْدَادَ، فَإِنَّ قَلْبَهُ كَانَ مِثْلَ زُبَرِ الْحَدِيدِ.
(The book) ‘Al Ikhtisaas’ – Muhammad Bin Al-Hassan, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Al Nazar Bin Suweyd, from the one from our companions who narrated it,
‘From Abu Abdullah-asws having said: ‘After the passing away of Rasool-Allah-azwj, there did not remain anyone except and he had turned around, except Al-Miqdad, for his heart was like a sheet of iron’’.[10]
[1020] – ختص: ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ الرَّازِيِّ. وَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَعْدِ بْنِ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ أَسْبَاطِ بْنِ سَالِمٍ عَنْ أَبِيهِ قَالَ: قَالَ أَبُو الْحَسَنِ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ «أَيْنَ حَوَارِيُّ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ رَسُولِ اللَّهِ الَّذِينَ لَمْ يَنْقُضُوا الْعَهْدَ وَ مَضَوْا عَلَيْهِ!» فَيَقُومُ سَلْمَانُ وَ الْمِقْدَادُ وَ أَبُو ذَرٍّ.
(The book) ‘Al Ikhtisaas’ – Ibn Al Waleed, from Al Saffar, from Ali Bin Suleyman Al Razy, and it is narrated to us by Ahmad Bin Muhammad Bin Yahya, from Sa’ad Bin Ali Bin Suleyman, from Ali bin Asbaat Bin Saalim, from his father who said,
‘Abu Al-Hassan-asws said: ‘When it will be the Day of Qiyamah, a caller would call out: ‘Where are the disciples of Muhammad-saww Bin Abdullah-as, Rasool-saww of Allah-azwj, those who did not break the Covenant and passed away while being upon it!’ Salman-ra, and Al-Miqdad-ra and Abu Zarr-ra would stand up.
قَالَ: ثُمَّ يُنَادِي [الْمُنَادِي] «أَيْنَ حَوَارِيُّ عَلِيِّ بْنِ أَبِي طَالِبٍ وَصِيِّ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ رَسُولِ اللَّهِ!» فَيَقُومُ عَمْرُو بْنُ الْحَمِقِ الْخُزَاعِيُّ، وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، وَ مِيثَمُ بْنُ يَحْيَى التَّمَّارُ مَوْلَى بَنِي أَسَدٍ، وَ أُوَيْسٌ الْقَرَنِيُّ.
Then the caller would call out: ‘Where are the disciples of Ali-asws Bin Abu Talib-asws, successor-asws of Muhammad-saww Bin Abdullah-as, Rasool-saww of Allah-azwj!’ Amro Bin Al-Hamiq Al-Khuzair, and Muhammad Bin Abu Bakr, and Meesam Bin Yahya Al-Tammar Bin Asad, and Uweys Al-Qarny would stand up.
قَالَ: ثُمَّ يُنَادِي الْمُنَادِي «أَيْنَ حَوَارِيُّ الْحَسَنِ بْنِ عَلِيٍّ [وَ] ابْنِ فَاطِمَةَ بِنْتِ مُحَمَّدٍ رَسُولِ اللَّهِ!» فَيَقُومُ سُفْيَانُ بْنُ أَبِي لَيْلَى الْهَمْدَانِيُّ، وَ حُذَيْفَةُ بْنُ أَسِيدٍ الْغِفَارِيُّ.
He-asws said: ‘Then the caller would call out: ‘Where are the disciples of Al-Hassan son-asws of Ali-asws and son-asws of Fatima-asws daughter-asws of Rasool-Allah-saww!’ Sufyan Bin Abu Layli Al-Hamdani, and Huzeyfa Bin Aseyd Al-Ghifari would stand up.
قَالَ: ثُمَّ يُنَادِي [الْمُنَادِي] «أَيْنَ حَوَارِيُّ الْحُسَيْنِ بْنِ عَلِيٍّ!» فَيَقُومُ كُلُّ مَنِ اسْتُشْهِدَ مَعَهُ وَ لَمْ يَتَخَلَّفْ عَنْهُ.
He-asws said: ‘Then the caller would call out: ‘Where are the disciples of Al-Husayn Bin Ali-asws!’ All the ones who were martyred with him-asws and did not stay back from him-asws, would stand up.
ثُمَّ يُنَادِي «أَيْنَ حَوَارِيُّ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ!» فَيَقُومُ جُبَيْرُ بْنُ مُطْعِمٍ، وَ يَحْيَى ابْنُ أُمِّ الطَّوِيلِ، وَ أَبُو خَالِدٍ الْكَابُلِيُّ، وَ سَعِيدُ بْنُ الْمُسَيَّبِ.
Then he-asws will call out: ‘Where are the disciples of Ali-asws Bin Al-Husayn-asws!’ Jubeyr Bin Mat’am, and Yahya Ibn Umm Al-Taweel, and Abu Khalid Al-Kabuly, and Saeed Bin Al-Musayyab would stand up.
ثُمَّ يُنَادِي «أَيْنَ حَوَارِيُّ مُحَمَّدِ بْنِ عَلِيٍّ وَ حَوَارِيُّ جَعْفَرِ بْنِ مُحَمَّدٍ!» فَيَقُومُ عَبْدُ اللَّهِ بْنُ شَرِيكٍ الْعَامِرِيُّ، وَ زُرَارَةُ بْنُ أَعْيَنَ، وَ بُرَيْدُ بْنُ مُعَاوِيَةَ الْعِجْلِيُّ، وَ مُحَمَّدُ بْنُ مُسْلِمٍ الثَّقَفِيُّ، وَ لَيْثُ بْنُ الْبَخْتَرِيِّ الْمُرَادِيُّ، وَ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ، وَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ خُزَاعَةَ، وَ حُجْرُ بْنُ زَائِدَةَ، وَ حُمْرَانُ بْنُ أَعْيَنَ.
Then he would call out: ‘Where are the disciples of Muhammad-asws Bin Ali-asws and Ja’far-asws Bin Muhammad-asws!’ So there would stand up, Abdullah Bin Shareek Al-Aamiry, and Zurara Bin Ayn, and Bureyd Bin Muawiya Al-Ijaly, and Muhammad Bin Muslim Al-Saqafi, and Lays Bin Al-Bakhtary Al-Muradi, and Abdullah Bin Abu Yafour, and Aamir Bin Abdullah Bin Khuza’a, and Hujr Bin Azidah, and Humran Bin Ayn.
ثُمَّ يُنَادِي سَائِرَ الشِّيعَةِ مَعَ سَائِرِ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ يَوْمَ الْقِيَامَةِ.
Then the rest of the Shias would be called with the rest of the Imams-asws on the Day of Qiyamah.
فَهَؤُلَاءِ أَوَّلُ الشِّيعَةِ الَّذِينَ يَدْخُلُونَ الْفِرْدَوْسَ وَ هَؤُلَاءِ أَوَّلُ السَّابِقِينَ وَ أَوَّلُ الْمُقَرَّبِينَ وَ أَوَّلُ الْمَحْبُورِينَ.
So, these are the first Shias, those who would be entering Al-Firdows, and they are the first of the foremost ones, and the first of the ones of proximity, and first of the joyful ones’’.[11]
[1021] – ختص: جَعْفَرُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُؤَدِّبِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ قَالَ: قَالَ عَمْرُو بْنُ الْحَمِقِ الْخُزَاعِيُّ لِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: وَ اللَّهِ مَا جِئْتُكَ لِمَالٍ مِنَ الدُّنْيَا تُعْطِينِيهَا، وَ لَا لِالْتِمَاسِ السُّلْطَانِ تَرْفَعُ بِهِ ذِكْرِي [مَا جِئْتُكَ] إِلَّا لِأَنَّكَ ابْنُ عَمِّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ أَوْلَى النَّاسِ بِالنَّاسِ، وَ زَوْجُ فَاطِمَةَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ، وَ أَبُو الذُّرِّيَّةِ الَّتِي بَقِيَتْ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ أَعْظَمُ سَهْماً لِلْإِسْلَامِ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ.
(The book) ‘Al Ikhtisaas’ – Ja’far Bin Al Husayn, from Muhammad Bin Ja’far Al Mowdib, from Ahmad Bin Abu Abdullah Al Barqy, from his father, raising it, said,
‘Amro Bin Al-Hamiq Al-Khuzae said to Amir Al-Momineen-asws, ‘By Allah-azwj! I have not come to you for wealth of the world you will be giving us, nor for seeking the authority (power) for my mention to be raised by it, except that you-asws are a son-asws of an uncle-as of Rasool-Allah-saww, and foremost of the people with the people, and husband of (Syeda) Fatima-asws chieftess of the women of the worlds, and father of the offspring which remained for Rasool-Allah-saww, and you-asws are of mightier arrow (defender) of Al-Islam than the Emigrants and the Helpers.
وَ اللَّهِ لَوْ كَلَّفْتَنِي نَقْلَ الْجِبَالِ الرَّوَاسِي وَ نَزْحَ الْبُحُورِ الطَّوَامِي أَبَداً حَتَّى يَأْتِيَ عَلَيَّ يَوْمِي، وَ فِي يَدِي سَيْفِي أَهُزُّ بِهِ عَدُوَّكَ وَ أُقَوِّي بِهِ وَلِيَّكَ، وَ يُعْلِي بِهِ اللَّهُ كَعْبَكَ وَ يُفْلِجُ بِهِ حُجَّتَكَ، مَا ظَنَنْتُ أَنِّي أَدَّيْتُ مِنْ حَقِّكَ كُلَّ الْحَقِّ الَّذِي يَجِبُ لَكَ عَلَيَّ؟؟
By Allah-azwj! If you-asws were to task me with moving the lofty mountains and displace the deep oceans forever until my day (of death) comes to me, and in my hands is my sword, I shall rattle your-asws enemies with it, and strengthen your-asws friends by it, and Allah-azwj Raises your-asws glory and establish your-asws arguments by it, I do not think I-asws would have fulfilled from your-asws rights, all the rights which have been obligated for you-asws upon me??’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: اللَّهُمَّ نَوِّرْ قَلْبَهُ وَ اهْدِهِ إِلَى الصِّرَاطِ الْمُسْتَقِيمِ، لَيْتَ أَنَّ فِي شِيعَتِي مِائَةً مِثْلَكَ.
Amir Al-Momineen-asws said: ‘O Allah-azwj! Radiate /Enlighten his heart, and Guide him to the Straight Path!’ If only there were one hundred like you among my-asws Shias’’.[12]
[1022] – ختص: أَحْمَدُ بْنُ هَارُونَ وَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ وَ جَمَاعَةٌ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ صَبَّاحٍ عَنِ الْحَارِثِ بْنِ الْحَصِيرَةِ عَنْ صَخْرِ بْنِ الْحَكَمِ الْفَزَارِيِّ، عَمَّنْ حَدَّثَهُ أَنَّهُ سَمِعَ عَمْرَو بْنَ الْحَمِقِ يُحَدِّثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، أَنَّهُ سَمِعَ رَسُولَ اللَّهِ فِي الْمَسْجِدِ الْحَرَامِ أَوْ فِي مَسْجِدِ الْمَدِينَةِ، يَقُولُ: يَا عَمْرُو! هَلْ لَكَ فِي أَنْ أُرِيَكَ آيَةَ الْجَنَّةِ يَأْكُلُ الطَّعامَ وَ يَشْرَبُ الشَّرَابَ وَ يَمْشِي فِي الْأَسْواقِ! وَ آيَةَ النَّارِ يَأْكُلُ الطَّعَامَ وَ يَشْرَبُ الشَّرَابَ وَ يَمْشِي فِي الْأَسْوَاقِ؟
(The book) ‘Al Ikhtisas’ – Ahmad Bin Haroun and Ja’far Bin Muhammad Bin Qawlawiya, and a group, from Ali Bin Al Husayn, from Abdullah Bin Ja’far Al Himeyri, from Muhammad Bin Al-Hassan, from Ahmad Bin Al Nazr, from Sabbah, from Al Haris Bin Al Haseyra, from Sakhr Bin Al Hakam Al Fazary, from one who narrated it that he heard Amro Bin Al Hamiq,
‘Narrating from Rasool-Allah-saww than he heard Rasool-Allah-saww in the Sacred Masjid Al-Medina saying: ‘O Amro! Is it for you if I-saww were to show you a sign of the Paradise, eating the food and drinking the drink and walking in the market? And a sign of the Fire eating the food and drinking the water and walking in the market?’
فَقُلْتُ: نَعَمْ بِأَبِي أَنْتَ وَ أُمِّي فَأَرِنِيهَا.
I said, ‘Yes, may my father and my mother be (sacrificed for) you-saww!’
فَأَقْبَلَ عَلِيٌّ عَلَيْهِ السَّلَامُ يَمْشِي حَتَّى سَلَّمَ وَ جَلَسَ، فَقَالَ [النَّبِيُ]: يَا عَمْرُو هَذَا وَ قَوْمُهُ آيَةُ الْجَنَّةِ. ثُمَّ أَقْبَلَ مُعَاوِيَةُ حَتَّى سَلَّمَ فَجَلَسَ، فَقَالَ [النَّبِيُ]: يَا عَمْرُو هَذَا وَ قَوْمُهُ آيَةُ النَّارِ.
Ali-asws came walking until he-asws greeted and sat down. The Prophet-saww said: ‘O Amro! This one and his-asws people are a sign of the Paradise’. Then Muawiya came until he greeted and sat down. The Prophet-saww said: ‘O Amro! This one and his people are a sign of the Fire’.
[ثُمَّ قَالَ] وَ ذَكَرَ [عَمْرٌو] بَدْءَ إِسْلَامِهِ [وَ] أَنَّهُ كَانَ فِي إِبِلٍ لِأَهْلِهِ، وَ كَانُوا أَهْلَ عَهْدٍ لِرَسُولِ اللَّهِ، وَ أَنَّ أُنَاساً مِنْ أَصْحَابِ رَسُولِ اللَّهِ مَرُّوا بِهِ وَ قَدْ بَعَثَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي بَعْثٍ
Then he (the narrator) said, ‘And Amro mentioned the beginning of his Islam and was among the camels of his family (tending them), and they were people of a pact with Rasool-Allah-saww, and some people from the companions of Rasool-Allah-saww passed by him and Rasool-Allah-saww had sent them among a dispatch.
فَقَالُوا: يَا رَسُولَ اللَّهِ مَا مَعَنَا زَادٌ وَ لَا نَهْتَدِي الطَّرِيقَ فَقَالَ: إِنَّكُمْ سَتَلْقَوْنَ رَجُلًا صَبِيحَ الْوَجْهِ يُطْعِمُكُمْ مِنَ الطَّعَامِ، وَ يَسْقِيكُمْ مِنَ الشَّرَابِ وَ يَهْدِيكُمُ الطَّرِيقَ [وَ] هُوَ مِنْ أَهْلِ الْجَنَّةِ.
They said, ‘O Rasool-Allah-saww! There are not provisions with us nor anyone to guide us to the road’. He-saww said: ‘You will be meeting a man from bright face who will feed you from the food and quench you from the drinks, and guide you to the road, and he is from the people of Paradise’.
[قَالَ عَمْرٌو:] فَأَقْبَلُوا حَتَّى انْتَهَوْا إِلَيَّ مِنْ آخِرِ النَّهَارِ، وَ أَمَرْتُ فِتْيَانِي فَنَحَرُوا جَزُوراً وَ حَمَلُوا [إِلَى الْقَوْمِ] مِنَ اللَّبَنِ، فَبَاتَ الْقَوْمُ يَطْعَمُونَ مِنَ اللَّحْمِ مَا شَاءُوا، وَ يُسْقَوْنَ مِنَ اللَّبَنِ ثُمَّ أَصْبَحُوا فَقُلْتُ: مَا أَنْتُمْ بِمُنْطَلِقِينَ حَتَّى تَطْعَمُوا وَ تَشْرَبُوا فَقَالَ رَجُلٌ مِنْهُمْ وَ ضَحِكَ إِلَى صَاحِبِهِ فَقُلْتُ: وَ مِمَّ ضَحِكْتَ!
Amro said, ‘ They came until they ended up to me at the end of the day, and I instructed my youths, so they slaughtered a camel and carried the milk to the group. The group spent the night feeding from the meat whatever they so desires to and drinking from the milk, then in the morning, I said, ‘You are not to go anywhere until you eat and drink’. A man from them said (something) then laughed towards his companions. I said, ‘And from what do you laugh?’
فَقَالَ: أَبْشِرْ بِبُشْرَى اللَّهِ وَ رَسُولِهِ، فَقُلْتُ: وَ مَا ذَاكَ! قَالَ: قَالَ: بَعَثَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي هَذَا الْفَجِّ وَ أَخْبَرْنَاهُ أَنَّهُ لَيْسَ لَنَا زَادٌ وَ لَا هِدَايَةُ الطَّرِيقَةِ فَقَالَ: سَتَلْقَوْنَ رَجُلًا صَبِيحَ الْوَجْهِ يُطْعِمُكُمْ مِنَ الطَّعَامِ وَ يَسْقِيكُمْ مِنَ الشَّرَابِ وَ يَدُلُّكُمْ عَلَى الطَّرِيقِ [وَ هُوَ] مِنْ أَهْلِ الْجَنَّةِ، فَلَمْ نَلْقَ مَنْ يُوَافِقُ نَعْتَ رَسُولِ اللَّهِ غَيْرَكَ.
He said, ‘Receive glad tidings of the glad tidings of Allah-azwj and His-azwj Rasool-saww’. I said, ‘And what is that!’ He said, ‘Rasool-Allah-saww has sent us in this mountain ranges and we informed him-saww that there weren’t any provisions for us nor any guide to the way’. He-saww said: ‘You will be meeting a man of bright face who will be feeding you from the food and quenching you from the drink and guide you upon the road, and he is from the people of Paradise’. We have not met anyone who meets the description of Rasool-Allah-saww, apart from you’.
قَالَ [عَمْرٌو] فَرَكِبْتُ مَعَهُمْ وَ أَرْشَدْتُهُمْ إِلَى الطَّرِيقِ، ثُمَّ انْصَرَفْتُ إِلَى فِتْيَانِي وَ أَوْصَيْتُهُمْ بِإِبِلِي ثُمَّ سِرْتُ كَمَا أَنَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حَتَّى بَايَعْتُ وَ أَسْلَمْتُ، وَ أَخَذْتُ لِنَفْسِي وَ لِقَوْمِي أَمَاناً مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّا آمِنُونَ عَلَى أَمْوَالِنَا وَ دِمَائِنَا إِذْ شَهِدْنَا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَقَمْنَا الصَّلَاةَ وَ آتَيْنَا الزَّكَاةَ وَ أَقَمْنَا بِسَهْمِ اللَّهِ وَ رَسُولِهِ
Amro said, ‘I rode with them and guided them to the road, then I left to my youths and advised them about my camels, then I travelled as I was to go to Rasool-Allah-saww until I pledged, and became a Muslim, and took for myself and for my people an amnesty from Rasool-Allah-saww that there would be safety upon our wealth and our blood when we testify that there is no god except Allah-azwj and that Muhammad-saww is Rasool-saww of Allah-azwj, and we shall establish the Salat and give the Zakat, and establish the share of Allah-azwj and His-azwj Rasool-saww.
قَالَ: فَإِذَا فَعَلْتُمْ ذَلِكَ فَأَنْتُمْ آمِنُونَ عَلَى أَمْوَالِكُمْ وَ دِمَائِكُمْ، لَكُمْ بِذَلِكَ ذِمَّةُ اللَّهِ وَ رَسُولِهِ لَا نَعْتَدِي عَلَيْكُمْ فِي مَالٍ وَ لَا دَمٍ.
He-saww said: ‘When you do that, then you would have security upon your wealth and your blood. There would be a responsibility of Allah-azwj and His-azwj Rasool-saww for you all with that. We (Muslims) will not transgress upon you, neither regarding wealth nor blood’.
[ثُمَّ قَالَ عَمْرٌو] فَأَقَمْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَا أَقَمْتُ، وَ غَزَوْتُ مَعَهُ غَزَوَاتٍ وَ قَبَضَ اللَّهُ رَسُولَهُ.
Then Amro said, ‘I stayed with Rasool-Allah-saww for as long as I stayed, and I went on military expedition with him-asws and (until) Allah-azwj Caused His-azwj Rasool-saww to pass away.
قَالَ: [وَ] كَانَ عَمْرُو بْنُ الْحَمِقِ الْخُزَاعِيُّ شِيعَةً لِعَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ، فَلَمَّا صَارَ الْأَمْرُ إِلَى مُعَاوِيَةَ انْحَازَ إِلَى شَهْرَزُورَ مِنَ الْمَوْصِلِ. وَ كَتَبَ إِلَيْهِ مُعَاوِيَةُ: أَمَّا بَعْدُ فَإِنَّ اللَّهَ أَطْفَأَ النَّائِرَةَ وَ أَخْمَدَ الْفِتْنَةَ وَ جَعَلَ الْعَاقِبَةَ لِلْمُتَّقِينَ، وَ لَسْتَ بِأَبْعَدَ أَصْحَابِكَ هِمَّةً وَ لَا أَشَدَّهُمْ فِي سُوءِ الْأَثَرِ صُنْعاً،
He said, ‘And Amro Bin Al-Hamiq Al-Khuzaie was a Shia of Ali-asws Bin Abu Talib-asws. When the command came to Muawiya, he went aside to Sharzour from Mosul. And Muawiya wrote to him, ‘As for after, surely Allah-azwj has Extinguished the fires and has frozen the Fitna and Made the end-result to be for the pious, and there isn’t any mettle with them nor are they intense in the evil impacts they do.
كُلُّهُمْ قَدْ أَسْهَلَ بِطَاعَتِي وَ سَارَعَ إِلَى الدُّخُولِ فِي أَمْرِي، وَ قَدْ بَطَأَ بِكَ مَا بَطَأَ فَادْخُلْ فِيمَا دَخَلَ فِيهِ [النَّاسُ] يُمْحَ عَنْكَ سَالِفُ ذُنُوبِكَ وَ نُحِيَ دَاثِرُ حَسَنَاتِكَ، وَ لَعَلِّي لَا أَكُونُ لَكَ دُونَ مَنْ كَانَ قِبَلِي إِنْ أَبْقَيْتَ وَ اتَّقَيْتَ وَ وَفَيْتَ وَ أَحْسَنْتَ، فَاقْدَمْ عَلَيَّ آمِناً فِي ذِمَّةِ اللَّهِ وَ ذِمَّةِ رَسُولِهِ، مَحْفُوظاً مِنْ حَسَدِ الْقُلُوبِ وَ إِحْنِ الصُّدُورِ وَ كَفى بِاللَّهِ شَهِيداً
All of them are easy with my obedience and have been quick to enter into my command, while there has been a delay with you what has delayed. So, enter into what the people have entered into, your past sins would be deleted from you and the grace of your good deeds would be revived, and maybe I will not be for you other than the one who was before me, if you remain (alive), and fear, and are loyal and do good. Proceed to me safely, in the Guarantee of Allah-azwj and guarantee of His-azwj Rasool-saww, protected from envious hearts and grudges of the chests, and suffice with Allah-azwj as a Witness’.
فَلَمْ يَقْدَمْ عَلَيْهِ عَمْرُو بْنُ الْحَمِقِ، فَبَعَثَ إِلَيْهِ مَنْ قَتَلَهُ وَ جَاءَ بِرَأْسِهِ [إِلَيْهِ] فَبَعَثَ بِهِ [مُعَاوِيَةُ] إِلَى امْرَأَتِهِ [وَ هِيَ فِي سِجْنِهِ] فَوَضَعَ فِي حَجْرِهَا فَقَالَتْ: سَتَرْتُمُوهُ عَنِّي طَوِيلًا وَ أَهْدَيْتُمُوهُ إِلَيَّ قَتِيلًا! فَأَهْلًا وَ سَهْلًا مِنْ هَدِيَّةٍ غَيْرِ قَالِيَةٍ وَ لَا بِمَقْلِيَّةٍ، بَلِّغْ أَيُّهَا الرَّسُولُ عَنِّي مُعَاوِيَةَ مَا أَقُولُ: طَلَبَ اللَّهُ بِدَمِهِ، وَ عَجَّلَ لَهُ الْوَيْلَ مِنْ نِقَمِهِ، فَقَدْ أَتَى أَمْراً فَرِيّاً وَ قَتَلَ بَرّاً تَقِيّاً، فَأَبْلِغْ أَيُّهَا الرَّسُولُ مُعَاوِيَةَ مَا قُلْتُ.
But Amro Bin Al-Hamiq did not proceed to him. So, he sent someone to kill him and he came to him with his head. Muawiya sent it to his (Amro Bin Al-Hamiq) wife, and she was in his (Muawiya) prison, and placed it (severed head) in her lap. She said, ‘You have kept me away from him for a long time and have guided a killer to me! So, welcome and hello of a gift, neither a frying pan nor a fryer. O you messenger! Deliver to Muawiya from me what I am saying, ‘Allah-azwj will Seek his blood and Hasten to him the doom of His-azwj Punishment, for you have come with a grievous matter and killed a righteous, pious one. So, deliver to Muawiya, O you messenger, what I have said’.
فَبَلَّغَ الرَّسُولُ [مُعَاوِيَةَ] مَا قَالَتْ، فَبَعَثَ إِلَيْهَا فَقَالَ لَهَا: أَنْتِ الْقَائِلَةُ مَا قُلْتِ؟ قَالَتْ: نَعَمْ غَيْرَ نَاكِلَةٍ عَنْهُ وَ لَا مُعْتَذِرَةٍ مِنْهُ. قَالَ لَهَا: اخْرُجِي مِنْ بِلَادِي. قَالَتْ: أَفْعَلُ فَوَ اللَّهِ مَا هُوَ لِي بِوَطَنٍ وَ لَا أَحِنُّ فِيهَا إِلَى سِجْنٍ، وَ لَقَدْ طَالَ بِهَا سَهَرِي وَ اشْتَهَرَ بِهَا عَبَرِي وَ كَثُرَ فِيهَا دَيْنِي مِنْ غَيْرِ مَا قَرَّتْ بِهِ عَيْنِي.
The messenger of Muawiya delivered what she had said. He sent a message to her, saying to her, ‘Are you a speaker of what you said?’ She said, ‘Yes, neither a denier of it nor offering any excuse from it’. He said to her, ‘Get out from my city!’ She said, ‘I shall do so. By Allah-azwj! It is not a homeland for me nor am I going in it to any prison, and my vigil has prolonged with it, and my lesson has been well-known with it, and my religiousness has increased during it from without there being anything what my eyes could be delighted with’.
فَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي سَرْحٍ الْكَاتِبُ: يَا أَمِيرَ الْمُؤْمِنِينَ! إِنَّهَا مُنَافِقَةٌ فَأَلْحِقْهَا بِزَوْجِهَا. فَنَظَرَتْ إِلَيْهِ فَقَالَتْ: يَا مَنْ بَيْنَ لَحْيَيْهِ كَجُثْمَانِ الضِّفْدِعِ! أَ لَا قَتَلْتَ مَنْ أَنْعَمَكَ خِلَعاً وَ أَصْفَاكَ بِكِسَاءٍ، إِنَّمَا الْمَارِقُ الْمُنَافِقُ مَنْ قَالَ بِغَيْرِ الصَّوَابِ، وَ اتَّخَذَ الْعِبَادَ كَالْأَرْبَابِ، فَأَنْزَلَ كُفْرَهُ فِي الْكِتَابِ.
Abdullah Bin Abu Sirh the scribe, said, ‘O commander of the faithful! She is a hypocrite, so join her with her husband’. She looked at him and said, ‘O one between his beard is like the bone of a frog! Did you not (just) kill one who conferred upon you (when you were) bare and clothed you with garments? But rather the renegade, the hypocrite is the one who speaks without correctness and takes the slaves like the lords do, so his Kufr has been Revealed in the Book’.
فَأَوْمَأَ مُعَاوِيَةُ إِلَى الْحَاجِبِ بِإِخْرَاجِهَا فَقَالَتْ: وَا عَجَبَاهْ مَنِ ابْنُ هِنْدٍ! يُشِيرُ إِلَيَّ بِبَنَانِهِ وَ يَمْنَعُنِي نَوَافِذُ لِسَانِهِ، أَمَا وَ اللَّهِ لَأَبْقَرَنَّهُ بِكَلَامٍ عَتِيدٍ كَنَوَافِذِ الْحَدِيدِ، أَ وَ مَا أَنَا بِآمِنَةَ بِنْتِ الرُّشَيْدِ [ظ: الشَّرِيدِ].
Muawiya gestured to the guard with expelling her. She said, ‘Oh how strange from the son of Hind! He gestures towards me with his sons and prevents me the implementation of his tongue. But, by Allah-azwj! I have spoken with prepared speech like windows of iron, or am I not Aamina daughter of Rusheyd?’’[13]
[1023] – ختص: الْأَصْبَغُ بْنُ نُبَاتَةَ كَانَ مِنْ شُرْطَةِ الْخَمِيسِ وَ كَانَ فَاضِلًا.
(The book) ‘Al-Ikhtisas’ – Al-Asbagh Bin Nubata was from the ‘Khamese brigade’, and he was meritorious’.
حَدَّثَنَا جَعْفَرُ بْنُ الْحُسَيْنِ عِنْدَ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُؤَدِّبِ عَنِ الْبَرْقِيِّ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ أَبِي الْخَطَّابِ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: قُلْتُ لِلْأَصْبَغِ: مَا كَانَ مَنْزِلَةَ هَذَا الرَّجُلِ فِيكُمْ؟ فَقَالَ: مَا أَدْرِي مَا تَقُولُ إِلَّا أَنَّ سُيُوفَنَا [كَانَتْ] عَلَى عَوَاتِقِنَا، وَ مَنْ أَوْمَأَ إِلَيْهِ ضَرَبْنَاهُ.
It is narrated to us by Ja’far Bin Al Husayn in the presence of Muhammad Bin Ja’far Al Mowaddib, from Al Barqy, from Salih Bin Abu Hammad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Abu Al Jaroud, from Al Asbagh Bin Nubata,
‘He (the narrator) said, ‘I said to Al-Asbagh, ‘What was the status of this man (Ali-asws) among you all?’ He said, ‘I do not know what you are saying, except that our swords were upon our shoulders, and the whoever he-asws indicated to, we struck him’’.[14]
[1024] – ختص: مُحَمَّدُ بْنُ الْحَسَنِ الشَّحَّاذُ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الْهَيْثَمِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْفَزَارِيِّ عَنْ آدَمَ التَّمَّارِ الْحَضْرَمِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ، قَالَ: أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ لِأُسَلِّمَ عَلَيْهِ فَجَلَسْتُ أَنْتَظِرُهُ، فَخَرَجَ إِلَيَّ فَقُمْتُ إِلَيْهِ فَسَلَّمْتُ عَلَيْهِ، فَضَرَبَ عَلَى كَفِّي ثُمَّ شَبَّكَ أَصَابِعَهُ فِي أَصَابِعِي ثُمَّ قَالَ: يَا أَصْبَغَ بْنَ نُبَاتَةَ! قُلْتُ: لَبَّيْكَ وَ سَعْدَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ.
(The book) ‘Al Ikhtisas’ – Muhammad Bin Al-Hassan Al Shahaz, from Sa’ad, from Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Ja’far Bin Muhammad Bin Al Haysam, from Ali Bin Al Husayn Al Fazary, from Adam Al Tammar Al Hazramy, from Abu Tareyf, from Ibn Nubata who said,
‘I went to Amir Al-Momineen-asws in order to greet him-asws, so I sat down awaiting him-asws. He-asws came out to me, so I stood up to him-asws and greeted unto him-asws. He-asws struck upon my-asws palm, then intertwined his-asws fingers in my fingers, then said: ‘O Asbagh Bin Nubata!’ I said, ‘At your-asws service and assistance, O Amir Al-Momineen-asws!’
فَقَالَ: إِنَّ وَلِيَّنَا وَلِيُّ اللَّهِ. فَإِذَا مَاتَ وَلِيُّ اللَّهِ كَانَ مِنَ اللَّهِ بِالرَّفِيقِ الْأَعْلَى، وَ سَقَاهُ مِنْ نَهَرٍ أَبْرَدَ مِنَ الثَّلْجِ وَ أَحْلَى مِنَ الشَّهْدِ وَ أَلْيَنَ مِنَ الزُّبْدِ. فَقُلْتُ: بِأَبِي أَنْتَ وَ أُمِّي وَ إِنْ كَانَ مُذْنِباً
He-asws said: ‘Our-asws friend is a friend of Allah-azwj. So, when a friend of Allah-azwj dies, he would be for Allah-azwj to (Keep him) the lofty friends, and He-azwj would Quench him from a river colder than the ice, and sweeter than the honey, and softer than the butter’. I said, ‘May my father and my mother (be sacrificed for you-asws)! And even if he was a sinner?’
فَقَالَ: نَعَمْ وَ إِنْ كَانَ مُذْنِباً، أَمَا تَقْرَأُ الْقُرْآنَ فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً يَا أَصْبَغُ إِنَّ وَلِيَّنَا لَوْ لَقِيَ اللَّهَ وَ عَلَيْهِ مِنَ الذُّنُوبِ مِثْلُ زَبَدِ الْبَحْرِ وَ مِثْلُ عَدَدِ الرَّمْلِ لَغَفَرَهَا اللَّهُ لَهُ إِنْ شَاءَ اللَّهُ تَعَالَى.
He-asws said: ‘Yes, and even if he was a sinner. Have you not read the Quran: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]? O Asbagh! Our-asws friend, even if he were to meet Allah-azwj and upon him were sins like the foam of the sea, and like the number of grains of sand, Allah-azwj will Forgive these for him, if Allah-azwj the Exalted so Desires’’.[15]
[1025] – كش: مُحَمَّدُ بْنُ قُولَوَيْهِ وَ الْحُسَيْنُ بْنُ حَسَنِ بْنِ بُنْدَارَ الْقُمِّيَّانِ، عَنْ سَعْدٍ عَنِ الْخَشَّابِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ يَقُولُ: كَانَ مَعَ أَمِيرِ الْمُؤْمِنِينَ خَمْسَةُ نَفَرٍ مِنْ قُرَيْشٍ، وَ كَانَتْ ثَلَاثَ عَشْرَةَ قَبِيلَةً مَعَ مُعَاوِيَةَ.
(The book) ‘Rijal Al Kashi’ – Muhammad Bin Qawlawiya, and Al Husayn Bin Hassan Bin Bundar Al Qumiyan, from Sa’ad, from Al Khashab, from Al Yaqteeny, from Ibn Asbat, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘There were five persons from Quraysh with Amir Al-Momineen-asws, and there were thirteen tribes with Muawiya.
فَأَمَّا الْخَمْسَةُ فَمُحَمَّدُ بْنُ أَبِي بَكْرٍ رَحْمَةُ اللَّهِ عَلَيْهِ، أَتَتْهُ النَّجَابَةُ مِنْ قِبَلِ أُمِّهِ أَسْمَاءَ بِنْتِ عُمَيْسٍ، وَ كَانَ مَعَهُ هَاشِمُ بْنُ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ الْمِرْقَالُ،
As for the five, these were Muhammad Bin Abu Bakr, may Allah-azwj have Mercy on him. The excellence came to him from the direction of his mother Asma Bint Umays. And with him-asws were Hashim Bin Utbah Bin Abu Waqas Al-Mirqal.
وَ كَانَ مَعَهُ جَعْدَةُ بْنُ هُبَيْرَةَ الْمَخْزُومِيُّ، وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ خَالَهُ وَ هُوَ الَّذِي قَالَ لَهُ عُتْبَةُ بْنُ أَبِي سُفْيَانَ: إِنَّمَا لَكَ هَذِهِ الشِدَّةُ فِي الْحَرْبِ مِنْ قِبَلِ خَالِكَ. فَقَالَ لَهُ جَعْدَةُ: لَوْ كَانَ لَكَ خَالٌ مِثْلُ خَالِي لَنَسِيتَ أَبَاكَ
And with him-asws was Ja’dah Bin Hubeyra Al Makhzumi, and Amir Al-Momineen-asws was his maternal uncle-asws, and he is the one Utbah Bin Abu Sufyan had said to him, ‘But rather for you is this intensity during the war from the direction of your maternal uncle-asws’. Ja’dah said to him, ‘If there was for you a maternal uncle like my maternal uncle-as, you would forget your father’.
وَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ وَ الْخَامِسُ سَلِفُ أَمِيرِ الْمُؤْمِنِينَ ابْنُ أَبِي الْعَاصِ بْنِ رَبِيعَةَ، وَ هُوَ صِهْرُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ [وَ هُوَ] أَبُو الرَّبِيعِ.
And Muhammad Bin Abu Huzeyfa Bin Utbah Bin Rabie. And the fifth was an in-law of Amir Al-Momineen-asws, Ibn Abu Al-Aas Bin Rabie, and he is an in-law of the Prophet-saww, and he is Abu Rabie’’.[16]
1026- ختص: ابْنُ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ مِثْلِهِ.
(The book) ‘Al-Ikhtisas’ – Ibn Qawlawiya, from his father, from Sa’ad – similar to it.[17]
[1027] – كش: حَمْدَوَيْهِ وَ إِبْرَاهِيمُ ابْنَا نُصَيْرٍ عَنْ أَيُّوبَ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ غَيْرِ وَاحِدٍ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: كَانَ عَمَّارُ بْنُ يَاسِرٍ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ لَا يَرْضَيَانِ أَنْ يُعْصَى اللَّهُ عَزَّ وَ جَلَّ.
(The book) ‘Rijal Al Kashy’ – Hamdawiya and Ibrahim two sons of Museyr, from Ayoub, from Safwan, from Muawiyia Bin Ammar and someone else,
‘From Abu Abdullah-asws having said: ‘Ammar Bin Yasser-ra and Muhammad Bin Abu Bakr were not pleased if Allah-azwj Mighty and Majestic was disobeyed’’.[18]
[1028] – كش: نَصْرُ بْنُ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ أَمِيرِ بْنِ عَلِيٍّ، عَنْ أَبِي الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ يَقُولُ: إِنَّ الْمَحَامِدَةَ تَأْبَى أَنْ يُعْصَى عَزَّ وَ جَلَّ. قُلْتُ: وَ مَنِ الْمَحَامِدَةُ؟
(The book) ‘Rijal Al Kashy’ – Nasr Bin Al Sabbah, from Is’haq Bin Muhammad Al Basry, from Ameer Bin Ali,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Amir Al-Momineen-asws said: ‘The praise-worthy ones (Mohammeds) refused if the Mighty and Majestic was disobeyed’. I said, ‘And who are the praise-worthy ones (Mohammeds)?’
قَالَ: مُحَمَّدُ بْنُ جَعْفَرٍ، وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، وَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ، وَ مُحَمَّدُ بْنُ أَمِيرِ الْمُؤْمِنِينَ ابْنُ الْحَنَفِيَّةِ رَحِمَهُمُ اللَّهُ. أَمَّا مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ [فَ] هُوَ ابْنُ عُتْبَةَ بْنِ رَبِيعَةَ، وَ هُوَ ابْنُ خَالِ مُعَاوِيَةَ.
He-asws said: ‘Muhammad Bin Ja’far, and Muhammad Bin Abu Bakr, and Muhammad Bin Abu Huzeyfa, and Muhammad son of Amir Al-Momineen-asws, Ibn Al-Hanafiya, may Allah-azwj be Pleased with them. As for Muhammad Bin Abu Huzeyfa, he is a son of Utbah Bin Rabie, and he is a son of a maternal uncle of Muawiya’’.[19]
[1029] – كش: مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَبَّاسِ بْنِ عَامرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ: أَنَّ الْمَهْدِيَّ مَوْلَى عُثْمَانَ أَتَى فَبَايَعَ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً وَ مُحَمَّدُ بْنُ أَبِي بِكْرٍ جَالِسٌ، [فَ] قَالَ: أُبَايِعُكَ عَلَى أَنَّ الْأَمْرَ كَانَ لَكَ أَوَّلًا وَ أَبْرَأُ مِنْ فُلَانٍ وَ فُلَانٍ، فَبَايَعَهُ.
(The book) ‘Rijal Al Kashy’ – Muhammad Bin Masoud, from Ali Bin Al-Hassan Bin Abbas Bin Aamir, from Aban Bin Usman, from Zurara,
‘From Abu Ja’far-asws: ‘Al-Mahdi, slave of Usman, came and pledge allegiance to Amir Al-Momineen Ali-asws, and Muhammad Bin Abu Bakr was seated. He said, ‘I pledge allegiance to you-asws upon that the command was for you-asws first, and I disavow from so and so, and so and so’. He-asws took his allegiance’’.[20]
[1030] – أَقُولُ: وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ أَنَّهُ قَالَ أَبَانُ بْنُ أَبِي عَيَّاشٍ: أَبُو الطُّفَيْلِ عَامِرُ بْنُ وَاثِلَةَ كَانَ صَاحِبَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ كَانَ مِنْ خِيَارِ أَصْحَابِ عَلِيٍّ عَلَيْهِ السَّلَامُ.
I (Majlisi) am saying, ‘I found in the Book of Suleym Bin Qays Al Hilali that Aban Bin Abu Ayyash said,
‘Abu Al-Tufeyl Aamir Bin Wasilah was a companion of Rasool-Allah-saww, and he was from the good companions of Ali-asws’’.[21]
[1031] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ وَ قَدْ أَشَارَ عَلَيْهِ فِي شَيْءٍ لَمْ يُوَافِقْ رَأْيَهُ-: لَكَ أَنْ تُشِيرَ عَلَيَّ وَ أَرَى فَإِذَا عَصَيْتُكَ فَأَطِعْنِي.
(The book) ‘Nahj (Al Balagah) –
‘And he-asws said to Abdullah Bin Al-Abbas, and he-asws had consulted him regarding something and was not concordant with his-asws view: ‘For you is to advise to me-asws and I-asws take a view. So when I-asws disobey you, then follow me-asws’’.[22]
Explanation: –
قَالَ ابْنُ مِيثَمٍ: رُوِيَ أَنَّهُ أَشَارَ عَلَيْهِ عِنْدَ انْصِرَافِهِ مِنْ مَكَّةَ حَاجّاً، وَ قَدْ بَايَعَهُ النَّاسُ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ! إِنَّ هَذَا أَمْرٌ عَظِيمَ يُخَافُ غَوَائِلُ النَّاسِ فِيهِ، فَاكْتُبْ لِطَلْحَةَ بِوِلَايَةِ الْبَصْرَةِ وَ لِلزُّبَيْرِ بِوِلَايَةِ الْكُوفَةِ، وَ اكْتُبْ إِلَى مُعَاوِيَةَ وَ ذَكِّرْهُ الْقَرَابَةَ وَ الصِّلَةَ وَ أَقِرَّهُ عَلَى وِلَايَةِ الشَّامِ حَتَّى يُبَايِعَكَ،
Ibn Maysam said, ‘It is reported that he had advised him-asws during his leaving from Makkah for a need, and the people had already pledge to him-asws. He said, ‘O Amir Al-Momineen-asws! This is a mighty matter most of the people are scared in it, so write for the governorate of Al-Basra to be for Talha and the governorate of Al-Kufa to be from Al-Zubeyr, and write to Muawiya and remind him of the kinship, and the connections, and acknowledge to him with the governorate of Syria until he pledges allegiance to you-asws.
فَإِنْ بَايَعَكَ وَ جَرَى عَلَى سُنَّتِكَ وَ طَاعَةِ اللَّهِ فَاتْرُكْهُ عَلَى حَالِهِ، وَ إِنْ خَالَفَكَ فَادْعُهُ إِلَى الْمَدِينَةِ وَ أَبْدِلْهُ بِغَيْرِهِ وَ لَا تُمَوِّجْ بِحَارَ الْفِتْنَةِ.
If he pledges allegiance to you-asws and flows upon your-asws conduct and obedience of Allah-azwj, then leave him to be upon his state, and if he opposes you-asws, then call him to Al-Medina and replace him with someone else, and do not make waves in the sea of Fitna’.
فَقَالَ عَلَيْهِ السَّلَامُ: مَعَاذَ اللَّهِ أَنْ أُفْسِدَ دِينِي بِدُنْيَا غَيْرِي! وَ لَكَ يَا ابْنَ عَبَّاسٍ أَنْ تُشِيرَ إِلَى آخِرِ الْكَلَامِ.
He-asws said: ‘Allah-azwj Forbid that I-asws would spoil my-asws religion for the world of someone else! And for you, O Ibn Abbas, is that you advise me-asws’ – to the end of the talk’’.[23]
[1032] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ وَ قَدْ تُوُفِّيَ سَهْلُ بْنُ حُنَيْفٍ الْأَنْصَارِيُّ بِالْكُوفَةِ مَرْجِعَهُ مِنْ صِفِّينَ وَ كَانَ مِنْ أَحَبِّ النَّاسِ إِلَيْهِ-: لَوْ أَحَبَّنِي جَبَلٌ لَتَهَافَتَ.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said, and Sahl Bin Huneyf Al-Ansari had died at Al-Kufa, returning from Siffeen, and he was from the most beloved of the people to him-asws: ‘Even if a mountain had loved me-asws, it would have disintegrated’’.[24]
[1033] – نَهْجٌ: [وَ] مِنْ خَبَرِ ضِرَارِ بْنِ ضَمْرَةَ الضِّبَابِيِّ عِنْدَ دُخُولِهِ عَلَى مُعَاوِيَةَ وَ مَسْأَلَتِهِ لَهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ قَالَ: فَأَشْهَدُ لَقَدْ رَأَيْتُهُ فِي بَعْضِ مَوَاقِفِهِ وَ قَدْ أَرْخَى اللَّيْلُ سُدُولَهُ، وَ هُوَ قَائِمٌ فِي مِحْرَابِهِ، قَابِضٌ عَلَى لِحْيَتِهِ، يَتَمَلْمَلُ تَمَلْمُلَ السَّلِيمِ، وَ يَبْكِي بُكَاءَ الْحَزِينِ وَ يَقُولُ:
(The book) ‘Nahj (Al Balagah)’ –
‘And from a Hadeeth of Zirar Bin Zamrah Al-Zibabi at his entering to see Muawiya, and his asking him about Amir Al-Momineen-asws. He said, ‘I testify that I had seen him-asws in one of his pausing, and the night had loosened its ropes, and he-asws was standing in his-asws prayer-niche, holding on to his-asws beard, groaning like the groaning of the one bitten (by a snake), and crying the cry of the grief-stricken and saying:
يَا دُنْيَا يَا دُنْيَا إِلَيْكِ عَنِّي، أَ بِي تَعَرَّضْتِ!؟ أَمْ إِلَيَّ تَشَوَّقْتِ!؟ لَا حَانَ حِينُكِ هَيْهَاتَ غُرِّي غَيْرِي، لَا حَاجَةَ لِي فِيكِ وَ قَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ فِيهَا فَعَيْشُكِ قَصِيرٌ، وَ خَطَرُكِ يَسِيرٌ، وَ أَمَلُكِ حَقِيرٌ.
O world! O world! Keep away from it, is it me-asws you are deceiving!? Or to me-asws you are being desirous!? The time is not your time. Someone else! Someone else! There is no need for me-asws regarding you, and I-asws have already divorced you thrice, there is no (scope of) return in it. Your life is short, and your importance is little, and your aspirations are lowly.
آهِ مِنْ قِلَّةِ الزَّادِ، وَ طُولِ الطَّرِيقِ، وَ بُعْدِ السَّفَرِ، وَ عَظِيمِ الْمَوْرِدِ وَ خُشُونَةِ الْمَضْجَعِ!.
Aah! From the scarcity of the provision, and the lengthy road, and remoteness of the journey, and greatness of the resource, and the roughness of the lying place (grave)’’.[25]
[1034] – نَهْجٌ: وَ قَالَ عَلَيْهِ السَّلَامُ فِي ذِكْرِ خَبَّابِ بْنِ الْأَرَتِّ. يَرْحَمُ اللَّهُ خَبَّاباً، فَلَقَدْ أَسْلَمَ رَاغِباً، وَ هَاجَرَ طَائِعاً، وَ عَاشَ مُجَاهِداً.
(The book) ‘Nahj (Al Balagah) –
‘May Allah-azwj have Mercy on Khabbab, for he had become a Muslim desirously, and emigrated willingly, and lived as a fighter’’.[26]
[1035] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ فِي الَّذِينَ اعْتَزَلُوا الْقِتَالَ مَعَهُ: خَذَلُوا الْحَقَّ وَ لَمْ يَنْصُرُوا الْبَاطِلَ.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said regarding those who had isolated away from fighting alongside him-asws: ‘They abandoned the truth and did not help the falsehood’’.[27]
[1036- 1068]- نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ: مَا كُلُّ مَفْتُونٍ يُعَاتَبُ.
(The book) ‘Nahj (Al Balagah) –
‘And he-asws said: ‘Not everyone captivated (by the Fitna) can be faulted’’.[28]
قَالَ: وَ رُوِيَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: أَكْذَبُ النَّاسِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَبُو هُرَيْرَةَ الدَّوْسِيُّ.
He said, ‘And it is reported from Ali-asws having said: ‘The one most lying of the people upon Rasool-Allah-saww is Abu Hureyra Al-Dowsy’’.[29]
قَالَ: وَ رُوِيَ أَنَّهُ يَوْمَ وَصَلَ إِلَى مَرْوَانَ رَأْسُ الْحُسَيْنِ عَلَيْهِ السَّلَامُ بِالْمَدِينَةِ، وَ هُوَ يَوْمَئِذٍ أَمِيرُهَا، صَعِدَ الْمِنْبَرَ وَ خَطَبَ ثُمَّ رَمَى بِالرَّأْسِ نَحْوَ قَبْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ قَالَ: يَا مُحَمَّدُ يَوْمٌ بِيَوْمِ بَدْرٍ!.
He said, ‘And it is reported that on the day the (severed) head of Al-Husayn-asws arrive to Marwan at Al-Medina, and on that day he was their governor, he ascended the pulpit and addressed, then he threw the (head) towards the grave of the Prophet-saww and said: ‘O Muhammad-saww! A day for the day of Badr!’’[30]
قَالَ: وَ ذَكَرَ جَمَاعَةٌ مِنْ شُيُوخِنَا الْبَغْدَادِيِّينَ، أَنَّ عِدَّةً مِنَ الصَّحَابَةِ وَ التَّابِعِينَ كَانُوا مُنْحَرِفِينَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ، كَاتِمِينَ لِمَنَاقِبِهِ حُبّاً لِلدُّنْيَا، مِنْهُمْ أَنَسُ بْنُ مَالِكٍ،
He said, ‘And a group of our elders of Baghdad mentioned that a number of the companions, and the Tabi’een had turned away from Ali-asws, concealing of his-asws virtues out of love for the world, from them is Anas Bin Malik.
نَاشَدَ عَلِيٌّ عَلَيْهِ السَّلَامُ فِي الرَّحْبَةِ، أَيُّكُمْ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: «مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ». فَقَامَ اثْنَا عَشَرَ رَجُلًا فَشَهِدُوا بِهَا. وَ أَنَسُ بْنُ مَالِكٍ لَمْ يَقُمْ، فَقَالَ لَهُ [عَلِيٌ]: يَا أَنَسُ مَا يَمْنَعُكَ أَنْ تَشْهَدَ فَلَقَدْ حَضَرْتَهَا!
Ali-asws adjured in Al-Rahba: ‘Which ones of you have heard Rasool-Allah-saww saying: ‘One whose Master I-saww was, so Ali-asws is his Master’?’ Twelve men stood up and testified with it, and Anas Bin Malik did not stand. Ali-asws said to him: ‘O Anas! What prevented you from testifying, and you had witnessed it?’
فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ! كَبِرَتْ سِنِّي وَ نَسِيتُ! فَدَعَا عَلَيْهِ بِبَرَصٍ لَا تُغَطِّيهِ الْعِمَامَةُ فَابْتُلِيَ [أَنَسٌ] بِهِ.
He said, ‘O Amir Al-Momineen-asws! My age is old and I forgot’. He-asws supplicated against him with leprosy. He had not covered with the turban and he (Anas) was afflicted with it.
He (the narrator) said, ‘And from the ones who had denied that day was Zayd Bin Arqam. He-asws supplicated against him with the blindness, and his eyes lost their sight.
[قَالَ:] وَ كَانَ مِمَّنْ أَنْكَرَ ذَلِكَ الْيَوْمَ زَيْدُ بْنُ أَرْقَمَ، فَدَعَا عَلَيْهِ بِالْعَمَى فَكُفَّ بَصَرُهُ قَالُوا: وَ كَانَ الْأَشْعَثُ بْنُ قَيْسٍ وَ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ يُبْغِضَانِهِ، وَ هَدَمَ عَلِيٌّ دَارَ جَرِيرٍ.
They said, ‘And Al-Ash’as Bin Qays and Jareer Bin Abdullah Al-Bajali had both hated him-asws, and Ali-asws demolished the house of Jareer’’.[31]
وَ رَوَى أَبُو بَكْرٍ الْهُذَلِيُّ عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَدِيٍّ [الْأَكْبَرِ] قَالَ: قَامَ الْأَشْعَثُ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ فَقَالَ: إِنَّ النَّاسَ زَعَمُوا أَنَّ رَسُولَ اللَّهِ [صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ] عَهِدَ إِلَيْكَ عَهْداً لَمْ يَعْهَدْهُ إِلَى غَيْرِكَ.
And it is reported by Abu Bakr Al Hazali, from Al Zuhry, from Ubeydullah Bin Aday Al Akbar who said,
‘Al Ash’as stood up to Ali-asws. He said, ‘The people are alleging that Rasool-Allah-saww had pacted to you-asws such a pact he-saww did not pact it to other than you-asws’.
فَقَالَ [عَلِيٌّ عَلَيْهِ السَّلَامُ]: إِنَّهُ عَهِدَ إِلَيَّ مَا فِي قِرَابِ سَيْفِي، لَمْ يَعْهَدْ إِلَى غَيْرِي ذَلِكَ فَقَالَ الْأَشْعَثُ: هَذِهِ إِنْ قُلْتَهَا فَهِيَ عَلَيْكَ لَا لَكَ، دَعْهَا تَرْحَلْ عَنْكَ.
He-asws said: ‘He-saww had pacted to me-asws what is in the sheath of my-asws sword. He-saww did not pact that to anyone other than me-asws’. Al-Ash’as said, ‘This, if you-asws were to say it, so it goes against you-asws, nor for you-asws. Leaving it to depart away from you-asws’.
فَقَالَ [عَلِيٌّ عَلَيْهِ السَّلَامُ]: وَ مَا عِلْمُكَ بِمَا عَلَيَّ مِمَّا لِي! مُنَافِقَ بْنَ كَافِرٍ، حَائِكَ بْنَ حَائِكٍ، إِنِّي لَأَجِدُ مِنْكَ بَنَّةَ الْغَزْلِ.
Ali-asws said: ‘And what is your knowledge with what is against me-asws from what is for me-asws? Hypocrite son of a Kafir! A weaver (plotter) son of a weaver (plotter)! I-asws find from you the building (weaving) of the yarn (a plot)’’.[32]
وَ رَوَى يَحْيَى الْبَرْمَكِيُّ عَنِ الْأَعْمَشِ: أَنَّ جَرِيراً وَ الْأَشْعَثَ خَرَجَا إِلَى الْجَبَّانِ بِالْكُوفَةِ، فَمَرَّ بِهِمَا ضَبٌّ يَعْدُو وَ هُمَا فِي ذَمِّ عَلِيٍّ عَلَيْهِ السَّلَامُ، فَنَادَيَاهُ يَا أَبَا حِسْلٍ! هَلُمَّ يَدَكَ نُبَايِعْكَ بِالْخِلَافَةِ.
And it is reported by Yahya Al Barmakky, from Al Amsh,
‘Jareer and Al-Ash’as went out to Al-Jabban at Al-Kufa, and a lizard passed running by them and they were in condemnation of Ali-asws. The called out to it, ‘O Abu Hisli! Give your hand, we shall pledge allegiance to you with the caliphate!’ (mocking Ali-asws).
فَبَلَغَ عَلِيّاً عَلَيْهِ السَّلَامُ قَوْلَهُمَا فَقَالَ: إِنَّهُمَا يُحْشَرَانِ يَوْمَ الْقِيَامَةِ وَ إمامها [إِمَامُهُمَا] ضَبٌّ.
Their words reached Ali-asws. He-asws said: ‘They will both be Resurrected on the Day of Qiyamah and their imam would be a lizard’.
وَ كَانَ أَبُو مَسْعُودٍ الْأَنْصَارِيُّ مُنْحَرِفاً عَنْهُ.
And Abu Masoud Al-Ansari had turned away from him-asws.
وَ كَانَ كَعْبُ الْأَحْبَارِ مُنْحَرِفاً عَنْهُ، وَ كَانَ [عَلِيٌ] عَلَيْهِ السَّلَامُ: يَقُولُ: إِنَّهُ الْكَذَّابُ.
And Ka’ab Al-Ahbar had turned away from him-asws, and Ali-asws was saying: ‘He is the liar!’
و كان النّعمان بن بشير الأنصاري من المنحرفين عنه و كان من أمراء يزيد.
And Al-Numan Bin Bashir Al-Ansari was from the ones who had turned away from him-asws, and he was from the governors of Yazeed-la.
وَ قَدْ رُوِيَ أَنَّ عِمْرَانَ بْنَ الْحَصِينِ كَانَ مِنَ الْمُنْحَرِفِينَ [عَنْهُ] وَ أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ سَيَّرَهُ إِلَى الْمَدَائِنِ. وَ مِنَ النَّاسِ مَنْ يَجْعَلُ عِمْرَانَ فِي الشِّيعَةِ.
And it has been reported that Imran Bin Al-Haseyn was from the ones who had turned away from him-asws, and that Ali-asws had dispatched him to Al-Madain. And from the people there are ones who make Imran to be among the Shias.
و كان سمرة بن جندب من شرطة زياد [ابن سميّة أيّام كان زياد عاملا لمعاوية].
And Samrah Bin Jundab was from the army of Ziyad in Samayya in the days Ziyad was an office bearer of Muawiya’’.[33]
وَ رَوَى وَاصِلٌ مَوْلَى ابْنِ عُيَيْنَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ [عَلَيْهِمُ السَّلَامُ] قَالَ: كَانَ لِسَمُرَةَ بْنِ جُنْدَبٍ نَخْلٌ فِي بُسْتَانِ رَجُلٍ مِنَ الْأَنْصَارِ فَيُؤْذِيهِ، فَشَكَا الْأَنْصَارِيُّ ذَلِكَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَبَعَثَ إِلَى سُمْرَةَ وَ دَعَاهُ
And it is reported by Wasil, a slave of Ibn Uyayna,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘There was a palm tree for Samrah Bin Jundab in an orchard of a man from the Helpers, and he used to bother him. The Helper complained of that to Rasool-Allah-saww. He-saww sent a message to Samrah and called him.
فَقَالَ لَهُ: بِعْ نَخْلَكَ هَذَا وَ خُذْ ثَمَنَهُ. قَالَ: لَا أَفْعَلُ؟ قَالَ: فَخُذْ نَخْلًا مَكَانَ نَخْلِكَ. قَالَ: لَا أَفْعَلُهُ. قَالَ: فَاشْتَرِ مِنْهُ بُسْتَانَهُ. قَالَ: لَا أَفْعَلُ قَالَ: فَاتْرُكْ لِي هَذَا النَّخْلَ وَ لَكَ الْجَنَّةُ. قَالَ: لَا أَفْعَلُ [فَ] قَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِلْأَنْصَارِيِّ: اذْهَبْ فَاقْطَعْ نَخْلَهُ، فَإِنَّهُ لَا حَقَّ لَهُ فِيهِ.
He-saww said to him: ‘Woe be unto you! Sell the palm tree to this one and take its price’. He said, ‘I will not do so’. He-saww said: ‘Then take a palm tree in place of your palm tree’. He said, ‘I will not do so’. He-saww said: ‘Then buy his orchard from him’. He said, ‘I will not do so’. He-saww said: ‘Then leave this palm tree for me-asws and for you would be the Paradise’. He said, ‘I will not do so’. He-saww said to the Helpers: ‘Go and cut down his palm tree, for there is nothing for him in it’’.
قال: و كان سمرة أيّام مسير الحسين [عليه السلام] إلى الكوفة على شرطة ابن زياد، و كان يحرّض الناس على الخروج إلى الحسين و قتاله.
He (the narrator) said, ‘And Samrah, on the day of the travel of Al-Husayn-asws to Al-Kufa, was (a commander) upon the army of Ibn Ziyad, and he was the most eager of the people to the going out to Al Husayn-asws and fight him-asws.
و من المبغضين له عبد اللّه بن الزبير، وَ كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ يَقُولُ: مَا زَالَ الزُّبَيْرُ مِنَّا أَهْلَ الْبَيْتِ، حَتَّى نَشَأَ ابْنُهُ عَبْدُ اللَّهِ فَأَفْسَدَهُ. و كان يبغض بني هاشم، و يلعن و يسبّ عليا!.
And from the haters to him-asws was Abdullah Bin Al-Zubeyr, and Ali-asws was saying: ‘Al-Zubeyr did not cease to be from us-asws, People of the Household, until his son Abdullah grew up and spoilt him’. And he used to hate the clan of Hashim and cursed and reviled Ali-asws!’’[34]
وَ رَوَى [إِبْرَاهِيمُ] صَاحِبُ كِتَابِ الْغَارَاتِ عَنْ أَبِي صَادِقٍ عَنْ جُنْدَبِ بْنِ عَبْدِ اللَّهِ قَالَ: ذُكِرَ الْمُغِيرَةُ بْنُ شُعْبَةَ عِنْدَ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ جَدُّهُ مَعَ مُعَاوِيَةَ فَقَالَ: وَ مَا الْمُغِيرَةُ!؟ إِنَّمَا كَانَ إِسْلَامُهُ لِفَجْرَةٍ وَ غَدْرَةٍ غَدَرَهَا بِنَفَرٍ مِنْ قَوْمِهِ، فَهَرَبَ فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَالْعَائِذِ بِالْإِسْلَامِ،
And it is reported by Ibrahim, author of ‘Kitab Al Gharaat’ – from Abu Sadiq, from Jundab Bin Abdullah who said,
‘Al-Mugheira Bin Shuba was mentioned in the presence of Ali-asws and his grandfather was with Muawiya. He-asws said: ‘And what is Al-Mugheira!? But rather his becoming a Muslim was for mischief and treachery. He betrayed it by a number of his people. He fled and came to the Prophet-saww like the one sheltering with Al-Islam.
وَ اللَّهِ مَا رَأَى عَلَيْهِ أَحَدٌ مُنْذُ ادَّعَى الْإِسْلَامَ خُضُوعاً وَ لَا خُشُوعاً! أَلَا وَ إِنَّهُ كَائِنَةٌ مِنْ ثَقِيفٍ فَرَاعِنَةٌ قَبْلَ يَوْمِ الْقِيَامَةِ، يُجَانِبُونَ الْحَقَّ، وَ يُوقِدُونَ نِيرَانَ الْحَرْبِ، وَ يُوَازِرُونَ الظَّالِمِينَ.
By Allah-azwj! No one has seen him to be upon it since he claimed to be a Muslim, revering, fearing! Indeed! And he is a being from Saqeef, a Pharaoh before the Day of Qiyamah, shunning the truth and igniting the fires of war, and backing the oppressors.
أَلَا إِنَّ ثَقِيفاً قَوْمٌ غُدَرُ لَا يُوفُونَ بِالْعَهْدِ، يُبْغِضُونَ الْعَرَبَ، كَأَنَّهُمْ لَيْسُوا مِنْهُمْ، وَ إِنَّ الصَّالِحَ فِي ثَقِيفٍ لَغَرِيبٌ.
Indeed! Saqeef are a treacherous people, not fulfilling the pact, hating the Arabs. It is as if they aren’t from them, and that the righteous among the Saqeed are the strangers (very few)’’.[35]
وَ قَالَ شَيْخُنَا أَبُو الْقَاسِمِ الْبَلْخِيُّ: مِنَ الْمَعْلُومِ أَنَّ الْوَلِيدَ بْنَ عُقْبَةَ كَانَ يُبْغِضُ عَلِيّاً وَ يَشْتِمُهُ، وَ أَنَّهُ الَّذِي لَاحَاهُ فِي حَيَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ نَابَذَهُ وَ قَالَ لَهُ: أَنَا أَثْبَتُ مِنْكَ جَنَاناً وَ أَحَدُّ سِنَاناً!
And our elder Abu Al Qasim Al Bajali said,
‘And from the known (enemies) is that Al-Waleed Bin Uqba used to hate Ali-asws and was reviling him-asws, and he confronted him-asws during the lifetime of Rasool-Allah-saww and had avoided him-asws and said to him-asws: ‘I am more affirmed than you-asws in eloquence and sharper than you-asws in blades (swordsmanship)!’
فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: اسْكُتْ يَا فَاسِقُ فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ فَكَانَ لَا يُعْرَفُ فِي حَيَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ إِلَّا بِالْوَلِيدِ الْفَاسِقِ، وَ سَمَّاهُ اللَّهُ فِي آيَةٍ أُخْرَى فَاسِقاً وَ هُوَ قَوْلُهُ تَعَالَى: إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا
Ali-asws said to him: ‘Be quiet, O mischief maker!’ So, Allah-azwj the Exalted Revealed regarding them both: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]. And he was not known during the lifetime of Rasool-Allah-saww except as ‘Waleed the mischief-maker’, and Allah-azwj had Named him as a mischief-maker in another Verse, and it is His-azwj Word: If a transgressor comes to you with news, then investigate, [49:6].
وَ كَانَ يُبْغِضُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ أَبُوهُ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ، هُوَ الْعَدُوُّ الْأَزْرَقُ بِمَكَّةَ، وَ كَانَ يُؤْذِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ.
And he used to hate Rasool-Allah-saww, and his father Uqba Bin Abu Mueet, he is the blue-eyed enemy at Makkah, and he used to hurt Rasool-Allah-saww’’.[36]
وَ رَوَى إِبْرَاهِيمُ أَنَّ مِمَّنْ فَارَقَ عَلِيّاً عَلَيْهِ السَّلَامُ، يَزِيدَ بْنَ حُجَيَّةَ التَّيْمِيَّ، وَ كَانَ عَلَيْهِ السَّلَامُ اسْتَعْمَلَهُ عَلَى الرَّيِّ فَكَسَرَ الْخَرَاجَ، وَ احْتَجَبَهُ لِنَفْسِهِ، فَحَبَسَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ جَعَلَ مَعَهُ سَعْداً مَوْلَاهُ، فَقَرَّبَ يَزِيدُ رَكَائِبَهُ وَ سَعْدٌ نَائِمٌ، وَ الْتَحَقَ بِمُعَاوِيَةَ، وَ كَتَبَ إِلَى الْعِرَاقِ شِعْراً يَذُمُّ فِيهِ عَلِيّاً عَلَيْهِ السَّلَامُ، وَ يُخْبِرُهُ أَنَّهُ مِنْ أَعْدَائِهِ،
And it is reported by Ibrahim that from the ones who separated from Ali-asws was Yazeed Bin Hujaya Al-Taymi, and he-asws had employed him (as a governor) upon Al-Rayy. He short-changed in the taxes and concealed it for himself. Ali-asws withheld him and made his-asws slave Sa’ad to be with him. Yazeed drew his ride closer while Sa’ad was sleeping and joined with Muawiya, and he wrote a poem to Al-Iraq condemning Ali-asws in it, and informed him-asws that he was his-asws enemy.
فَدَعَا [عَلَيْهِ السَّلَامُ] عَلَيْهِ [وَ] قَالَ لِأَصْحَابِهِ: عَقِبَ الصَّلَاةِ ارْفَعُوا أَيْدِيَكُمْ فَادْعُوا عَلَيْهِ. [فَدَعَا عَلَيْهِ] وَ أَمَّنَ أَصْحَابُهُ.
Ali-asws supplicated against him, and said to his-asws companions: ‘Raise your hands and supplicate against him’. He-asws supplicated against him and his-asws companions said, ‘Ameen’.
قَالَ أَبُو الصَّلْتِ التَّمِيمِيُّ: [وَ] كَانَ دُعَاؤُهُ عَلَيْهِ: اللَّهُمَّ إِنَّ يَزِيدَ بْنَ حُجَيَّةَ هَرَبَ بِمَالِ الْمُسْلِمِينَ، وَ لَحِقَ بِالْقَوْمِ الْفَاسِقِينَ، فَاكْفِنَا مَكْرَهُ وَ كَيْدَهُ وَ اجْزِهِ جَزَاءَ الظَّالِمِينَ.
Abu Al-Salt Al-Tameemi said, ‘And his-asws supplication against him was: ‘O Allah-azwj! Yazeed Bin Hujaya has fled with the wealth of the Muslims and joined with the mischief-making group, so Suffice us of his plots, and his snares, and Recompense him the Recompense of the oppressors’.
[قَالَ:] وَ رَفَعَ الْقَوْمُ أَيْدِيَهُمْ يُؤَمِّنُونَ عَلَيْهِ [وَ كَانَ فِي الْمَسْجِدِ عِفَاقُ بْنُ شُرَحْبِيلَ بْنِ أَبِي رُهْمٍ التَّمِيمِيُّ شَيْخاً كَبِيراً وَ كَانَ يُعَدُّ مِمَّنْ شَهِدَ عَلَى حُجْرِ بْنِ عَدِيٍّ حَتَّى قَتَلَهُ مُعَاوِيَةُ، فَقَالَ عِفَاقٌ: عَلَى مَنْ يَدْعُو الْقَوْمُ؟ قَالُوا: عَلَى يَزِيدَ بْنِ حُجَيَّةَ. فَقَالَ: تَرِبَتْ أَيْدِيكُمْ أَ عَلَى أَشْرَافِنَا تَدْعُونَ! فَقَامُوا إِلَيْهِ فَضَرَبُوهُ حَتَّى كَادَ [أَنْ] يَهْلِكَ،
He said, ‘And the people raised their hands on that day upon it, and in the Masjid was Ifaq Bin Shurjeel Bin Abu Ruhm Al-Tameemi, and aged old man, and he was counted to be from the ones who had testified against Hujr Bin Aday until Muawiya killed him. Ifaq said, ‘Against whom are the people supplicating?’ They said, ‘Against Yazeed Bin Hujaya’. He said, ‘May your hands be soiled! Is it against our nobleman you are supplicating!’ They stood up and beat him until he almost died.
وَ قَامَ زِيَادُ بْنُ خَصَفَةَ وَ كَانَ مِنْ شِيعَةِ عَلِيٍّ عَلَيْهِ السَّلَامُ فَقَالَ: دَعُوا لِي ابْنَ عَمِّي. فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: دَعُوا لِلرَّجُلِ ابْنَ عَمِّهِ. فَتَرَكَهُ النَّاسُ، فَأَخَذَ زِيَادٌ بِيَدِهِ فَأَخْرَجَهُ مِنَ الْمَسْجِدِ وَ جَعَلَ يَمْشِي مَعَهُ [وَ] يَمْسَحُ التُّرَابَ عَنْ وَجْهِهِ وَ عِفَاقٌ يَقُولُ: وَ اللَّهِ لَا أُحِبُّكُمْ مَا سَعَيْتُ وَ مَشَيْتُ، وَ اللَّهِ لَا أُحِبُّكُمْ مَا اخْتَلَفَتِ الذَّرَّةُ وَ الْحَرَّةُ. وَ زِيَادٌ يَقُولُ [لَهُ] [: ذَلِكَ أَضَرُّ لَكَ ذَلِكَ شَرٌّ لَكَ].
And Yazeed Bin Khasfa stood up, and he was from the Shias of Ali-asws. He said, ‘Leave the son of my uncle for me!’ Ali-asws said: ‘Leave for the man the son of his uncle’. The people left him, and Ziyad grabbed his hand and took him out from the Masjid, and went on to walk with him and wiping the dust from his face, and Ifaq was saying, ‘By Allah-azwj! I do not love what evil you had done and desired. By Allah-azwj! I do not love you what did not differ, the particle and the red hot area’. And Ziyad said to him, ‘That is more harmful to you. That is more evil for you’.
و ممّن فارقه عبد اللّه بن عبد الرحمن بن مسعود الثقفي.
And from the ones who separated from him was Abdullah Bin Abdul Rahman Bin Masoud Al-Saqafi.
و منهم النجاشي الشّاعر.
And from them is Al Najashy the poet.
[وَ سَبَبُ مُفَارَقَةِ النَّجَاشِيِّ أَنَّهُ] شَرِبَ الْخَمْرَ بِالْكُوفَةِ فِي أَوَّلِ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ، فَأُتِيَ بِهِ عَلِيّاً عَلَيْهِ السَّلَامُ، فَأَقَامَهُ فِي سَرَاوِيلَ فَضَرَبَهُ ثَمَانِينَ ثُمَّ زَادَهُ عِشْرِينَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ! أَمَّا الْحَدُّ فَقَدْ عَرَفْتُهُ فَمَا هَذِهِ الْعِلَاوَةُ؟. قَالَ: لِجُرْأَتِكَ عَلَى اللَّهِ وَ إِفْطَارِكَ فِي شَهْرِ رَمَضَانَ، فَغَضِبَ وَ لَحِقَ بِمُعَاوِيَةَ وَ هَجَا عَلِيّاً.
And from them is Al-Najashi the poet. And the reason for the separation of Al-Najashy is that he drank the wine at Al-Kufa during the first day from a month of Ramazan. They came with him to Ali-asws. He-asws made him stand in his trouser and struck him eighty (lashes), then increased it by twenty. He said, ‘O Amir Al-Momineen-asws! As for the legal penalty, I have recognised it, but what are these extra?’ He-asws said: ‘For your audacity upon Allah-azwj, and your breaking your Fast during a month of Ramazan’. He was angered and joined with Muawiya and satirised Ali-asws (in his poems)’’.[37]
وَ قَالَ صَاحِبُ كِتَابِ الْغَارَاتِ: إِنَّ عَلِيّاً عَلَيْهِ السَّلَامُ لَمَّا حَدَّ النَّجَاشِيَّ غَضِبَ الْيَمَانِيَّةُ، فَدَخَلَ طَارِقُ بْنُ عَبْدِ اللَّهِ عَلَيْهِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ! مَا كُنَّا نَرَى أَنَّ أَهْلَ الْمَعْصِيَةِ وَ الطَّاعَةِ، وَ أَهْلَ الْفُرْقَةِ وَ الْجَمَاعَةِ عِنْدَ وُلَاةِ الْعَدْلِ وَ مَعَادِنِ الْفَضْلِ سِيَّانِ فِي الْجَزَاءِ، حَتَّى رَأَيْنَا مَا كَانَ مِنْ صَنِيعِكَ بِأَخِي الْحَارِثِ، فَأَوْغَرَتْ صُدُورُنَا، وَ شَتَّتْ أُمُورُنَا، وَ حَمَّلْتَنَا عَلَى الْجَادَّةِ الَّتِي كُنَّا نَرَى أَنَّ سَبِيلَ مَنْ رَكِبَهَا النَّارُ.
And the author of the book ‘Kitab Al Gharaat’ said,
‘When Ali-asws established the legal penalty on Al-Najashy, the Yememite was angered. Tariq Bin Abdullah entered to see him-asws. He said, ‘O Amir Al-Momineen-asws! We are not used to see that the people of disobedience and the obedience, and the people of sectarianism and the community, in the presence of the just ruler and the Mine of merit, are alike in the recompense, until we saw what happened from your dealings with the brother of Al-Haris. So, our chests are angered and our affairs are scattered, and you are carrying us upon the seriousness which we saw the way to the Fire for the one who indulges in it’.
فَقَالَ [عَلِيٌّ عَلَيْهِ السَّلَامُ]: وَ إِنَّها لَكَبِيرَةٌ إِلَّا عَلَى الْخاشِعِينَ يَا أَخَا نَهْدٍ! وَ هَلْ هُوَ إِلَّا رَجُلٌ مِنَ الْمُسْلِمِينَ انْتَهَكَ حُرْمَةً مِنْ حُرُمِ اللَّهِ؟! فَأَقَمْنَا عَلَيْهِ حَدّاً كَانَ كَفَّارَتَهُ إِنَّ اللَّهَ تَعَالَى يَقُولُ: وَ لا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوى فَلَمَّا جَنَّهُ اللَّيْلُ هَمَسَ هُوَ وَ النَّجَاشِيُّ إِلَى مُعَاوِيَةَ.
He-asws said: and it is certainly a difficult thing except upon the humble ones [2:45]. O brother of Nahd! And is he except a man from the Muslims having violated a sanctity from the Sanctities of Allah-azwj?! Thus, we-asws establish a legal penalty upon him for it would be an expiation. Allah-azwj the Exalted is Saying: and do not let hatred of a people make you unjust; and be just, it is closer to the piety, and fear Allah, surely Allah is Aware with what you are doing [5:8]’. When the night shield, he and Al-Najashy sneaked out to Muawiya’’.[38]
قَالَ [إِبْرَاهِيمُ]: وَ مِنَ الْمُفَارِقِينَ لِعَلِيٍّ عَلَيْهِ السَّلَامُ أَخُوهُ عَقِيلٌ. قَدِمَ [عَقِيلٌ] عَلَى [أَخِيهِ] أَمِيرِ الْمُؤْمِنِينَ [عَلَيْهِ السَّلَامُ] بِالْكُوفَةِ يَسْتَرْفِدُهُ، فَعَرَضَ عَلَيْهِ عَطَاءَهُ فَقَالَ [عَقِيلٌ]: إِنَّمَا أُرِيدُ مِنْ بَيْتِ الْمَالِ.
Ibrahim said, ‘And from the separators from Ali-asws was his-asws own brother Aqeel. Aqeel arrive to his brother-asws Amir Al-Momineen-asws at Al-Kufa to beg for his-asws help. He-asws presented his-asws own award (government pay) to him. Aqeel said, ‘But rather I want from the public treasury’.
فَلَمَّا صَلَّى عَلِيٌّ عَلَيْهِ السَّلَامُ الْجُمُعَةَ قَالَ لَهُ: [يَا عَقِيلُ] مَا تَقُولُ فِي مَنْ خَانَ هَؤُلَاءِ أَجْمَعِينَ؟ قَالَ: بِئْسَ الرَّجُلُ قَالَ: فَإِنَّكَ أَمَرْتَنِي أَنْ أَخُونَهُمْ وَ أُعْطِيَكَ.
When Ali-asws had prayed the Friday Salat, he-asws said to him: ‘O Aqeel! What are you saying regarding the one who betrays them all?’ He said, ‘Worst man’. He-asws said: ‘Then you are instructing me that I-asws betray them and give it to you’.
فلما خرج [عقيل] من عنده شخص إلى معاوية، فأمر له [معاوية] يوم قدومه بمائة ألف درهم، و قال له: يا أبا يزيد أنا خير لك أم علي؟ قال [عقيل]: وجدت عليّا أنظر لنفسه منك، و وجدتك أنظر لي منك لنفسك.
When Aqeel went out from his-asws presence, he went to Muawiya. Muawiya, on the day of his arrival, order with one hundred thousand Dirhams on the day of his arrival, and said to him, ‘O Abu Yazeed! Am I better for you or Ali-asws?’ Aqeel said, ‘I found Ali-asws looking out for himself-asws than you do, and I find you looking out for me (more) than you do for yourself’.
و قال معاوية لعقيل: إنّ فيكم يا بني هاشم للينا. قال: أجل إنّ فينا للينا من غير ضعف، و عزّا من غير عنف، و إنّ لينكم يا معاوية غدر، و سلمكم كفر.
And Muawiya said to Aqeel, ‘Among you, O Clan of Hashim-as, is a leniency’. He said, ‘Yes, among us is leniency from without any weakness, and honour from without any pride, and your leniency, O Muawiya, is treachery, and your protection is Kufr’.
فقال معاوية: و لا كلّ هذا يا أبا يزيد. [ف] قال عقيل:
| لذي الحلم قبل اليوم ما يقرع | و ما علّم الإنسان إلّا ليعلما | |
| إنّ السفاهة طيش من خلائقكم | لا قدّس اللّه أخلاق الملاعينا |
Muawiya said, ‘And not all this, O Abu Yazeed’.
Aqeel said, ‘The one with wisdom, before this day, did not chide and the human being did not acquire knowledge except to learn. The foolishness is an indiscretion from your people. Allah-azwj does not Sanctify the morals of the accursed’.
فأراد معاوية أن يقطع كلامه فقال: ما معنى (طه)؟ قال: نحن أهله و علينا نزل، لا على أبيك و لا على أهل بيتك. (طه) بالعبرانية: يا رجل.
Muawiya intended to cut off his speech, so he said, ‘What is the meaning of Ta Ha [20:1]?’ He said, ‘We are its people, and it was Revealed unto us, nor unto your father, nor unto your family members. In Hebrew Ta Ha [20:1] (means), ‘O man!’’
و قال له الوليد: غلبك أخوك على الثروة؟ قال: نعم، و سبقني و إيّاك إلى الجنّة.
Al-Waleed said to him, ‘Did your brother-asws beat you upon the wealth?’ He said, ‘Yes, and he-asws will precede me and you to the Paradise’.
و قال معاوية يوما و عنده عمرو بن العاص و قد أقبل عقيل-: لأضحكنّك من عقيل. فلمّا سلّم [عقيل] قال معاوية: مرحبا برجل عمّه أبو لهب. قال عقيل: و أهلا بمن عمّته حَمَّالَةَ الْحَطَبِ فِي جِيدِها حَبْلٌ مِنْ مَسَدٍ لأنّ امرأة أبي لهب أمّ جميل بنت حرب.
And one day Muawiya said, and in his presence was Amro Bin Al-Aas, and Aqeel had just come, ‘I shall make you laugh from Aqeel’. When Aqeel greeted, Muawiya said, ‘Hello to the man whose uncle is Abu Lahab-la’. Aqeel said, ‘And hello to the one whose paternal aunt is: And his wife bearing the firewood [111:4] In her neck being a rope of palm fibre [111:5]’ – because the wife of Abu Lahab-la was Umm Jameel daughter of Harb.
[ف] قال معاوية: يا أبا يزيد ما ظنّك بعمّك أبي لهب؟ قال [عقيل]: إذا دخلت النار فخذ على يسارك تجده مفترشا عمّتك حمّالة الحطب، أ فناكح في النار خير أم منكوح قال: كلاهما شرّ سواء و اللّه.
Muawiya said, ‘O Abu Yazeed! What are your thoughts regarding Abu Lahab-la?’ Aqeel said, ‘When you enter the Fire take to your right, you will find him-la preparing the bed of your paternal aunt, bearer of the firewood. Is the marrying one better in the Fire or the married?’ He said, ‘Both of them are the worst evil, by Allah-azwj!’’
و ممّن فارقه حنظلة الكاتب، و وائل بن حجر الحضرمي.
And from the ones who separated from him-asws was Hanzalah the scribe, and Wa’il Bin Hajar Al-Hazramy.
و روي أنّ ثلاثة من أهل البصرة كانوا يتواصلون على بغض عليّ عليه السلام، [و هم] مطرف بن عبد اللّه، و العلاء بن زياد و عبد اللّه بن شقيق.
And it is reported that three from the people of Al-Basra were communicating upon the hatred of Ali-asws, and they were Matraf Bin Abdullah, and Al-A’ala Bin Ziyad, and Abdullah Bin Shaqeeq.
وَ رَوَى صَاحِبُ كِتَابِ الْغَارَاتِ بِإِسْنَادِهِ عَنْ أَبِي فَاخِتَةَ قَالَ: كُنْتُ عِنْدَ عَلِيٍّ فَأَتَاهُ رَجُلٌ عَلَيْهِ زِيُّ السَّفَرِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَتَيْتُكَ مِنْ بَلَدٍ مَا رَأَيْتُ لَكَ بِهَا مُحِبّاً.
And it is reported by the author of ‘Kitab Al-Gharaat’, from Abu Fakhta who said, ‘I was in the presence of Ali-asws and a man came to him-asws, upon him were the clothes for the travelling. He said, ‘O Amir Al-Momineen-asws! I have come to you from a city I did not see any one in it who loves you-asws’.
قَالَ: مِنْ أَيْنَ أَتَيْتَ؟ قَالَ: مِنَ الْبَصْرَةِ. قَالَ: أَمَا إِنَّهُمْ لَوِ اسْتَطَاعُوا أَنْ يُحِبُّونِي لَأَحَبُّونِي، وَ إِنِّي وَ شِيعَتِي فِي مِيثَاقِ اللَّهِ لَا يُزَادُ فِينَا رَجُلٌ وَ لَا يَنْقُصُ إِلَى يَوْمِ الْقِيَامَةِ.
He-asws said: ‘Where are you coming from?’ He said, ‘From Al-Basra’. He-asws said: ‘But they, if they were able to love me-asws, they would love me-asws, and I-asws and my-asws Shias are in the Covenant of Allah-azwj. Neither one man would increase among us nor reduce from us until the Day of Qiyamah’’.[39]
و روى أبو غسّان البصري قال: بنى عبيد اللّه بن زياد أربعة مساجد بالبصرة تقوم على بغض علي بن أبي طالب عليه السلام و الوقيعة فيه، مسجد بني عدي، و مسجد بني مجاشع، و مسجد كان في العلّافين على وجه البصرة، و مسجد في الأزد.
And it is reported by Abu Gassan al Basry who said,
‘The sons of Ubeydullah Bin Ziyad had four Masajids at Al-Basra, standing upon the hatred of Ali-asws Bin Abu Talib-asws, and the events in it – Masjid of clan of Aday, and Masjid of clan of Majashie, and Masjid which was among the animal feeds in the direction of Al-Basra, and Masjid among Al-Azd’’.[40]
و ممّن قال فيه أنّه يبغض عليا و يذمّه: الحسن بن أبي الحسن البصري [أبو سعيد] روى [عنه] حمّاد بن سلمة أنّه قال: لو كان عليّ يأكل الحشف بالمدينة، لكان خيرا له مما دخل فيه. و روي أنّه كان من المخذلين عن نصرته.
And from the ones who said that he hated Ali-asws and condemned him-asws was Al-Hassan Bin Abu Al-Hassan Al-Basry. Abu Saeed, Hammad Bin Salama reported from him that he said, ‘If Ali-asws had eaten the inferior dates at Al-Medina, it would have been better for him-asws than what he-asws entered into’. And it is reported that he was from the ones who abandoned from helping him-asws’’.
وَ رَوَوْا عَنْهُ أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ رَآهُ وَ هُوَ يَتَوَضَّأُ لِلصَّلَاةِ، وَ كَانَ ذَا وَسْوَسَةٍ، فَصَبَّ عَلَى أَعْضَائِهِ مَاءً كَثِيراً، فَقَالَ لَهُ: أَرَقْتَ مَاءً كَثِيراً يَا حَسَنُ. فَقَالَ لَهُ: مَا أَرَاقَ أَمِيرُ الْمُؤْمِنِينَ مِنْ دِمَاءِ الْمُسْلِمِينَ أَكْثَرُ. قَالَ: أَ وَ سَاءَكَ ذَلِكَ؟ قَالَ: نَعَمْ. قَالَ: فَلَا زِلْتَ مَسُوءاً
And it is reported that Ali-asws saw him while he was performing Wud’u for the Salat, and he was with uncertainty, so he poured a lot of water upon his forearm. He-asws said to him: ‘You are sprinkling a lot of water, O Hassan!’ He said to him-asws, ‘What Amir Al-Momineen-asws has sprinkled from the blood of Muslims, is more’. He-asws said: ‘And that makes you sad?’ He said, ‘Yes’. He-asws said: ‘You will not cease to be sad’.
قَالَ: فَمَا زَالَ عَابِساً قَاطِباً مَهْمُوماً إِلَى أَنْ مَاتَ.
He (the narrator) said, ‘He did not cease to be frowning, bleak, worried, until he died’.
[ثمّ قال ابن أبي الحديد:] فأمّا أصحابنا فإنّهم يدفعون ذلك عنه و يقولون: إنّه كان من محبّيه عليه السلام و المعظّمين له.
Then Ibn Abu Al-Hadeed said, ‘As for our companions, they are defending that from him and are saying that he was from ones who loved Ali-asws and revering to him’’.[41]
و روى له أبان بن عيّاش قال: سألت الحسن البصري عن عليّ عليه السلام، فقال: ما أقول فيه، كانت له السابقة و الفضل و العلم و الحكمة و الفقه و الرأي و الصحبة و البلاء و النجدة و الزهد و القضاء و القرابة، إنّ عليا كان في أمره عليا فرحم اللّه عليا و صلّى عليه.
And it reported for him by Aban Bin Ayyash who said, ‘I asked Al-Hassan Al-Basry about Ali-asws. He said, ‘What can I say regarding him-asws? There was for him-asws, the precedence, and the merit, and the knowledge, and the wisdom, and the understanding, and the view, and the accompaniment, and the suffering, and the seriousness, and the ascetism, and the judging, and the kinship. Surely, Ali-asws, in his-asws affairs, was exalted, so may Allah-azwj have Mercy on Ali-asws and Send Salawaat upon him-asws’.
فقلت: يا [أ] با سعيد أ تقول صلّى اللّه عليه لغير النبي (ص) فقال: ترحّم على المسلمين إذا ذكروا، و صلّ على النبي و آله، و علي خير آله.
I said, ‘O Abu Saeed! Are you saying that Allah-azwj should Send Salawaat upon other than the Prophet-saww?’ He said, ‘Have mercy upon the Muslims when they are mentioned and send Salawaat upon the Prophet-saww and his-saww Progeny-asws, and Ali-asws is the best of his-saww Progeny-asws’.
فقلت: أ هو خير من حمزة و جعفر؟ قال: نعم. قلت: [هو] خير من فاطمة و ابنيها؟ قال: نعم و اللّه، إنّه خير من آل محمد كلّهم، و من يشكّ أنّه خير منهم وَ قَدْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ «وَ أَبُوهُمَا خَيْرٌ مِنْهُمَا» و لم يجر عليه اسم شرك و لا شرب خمرا؟
I said, ‘Is he-asws better than Hamza-as and Ja’far-as?’ He said, ‘Yes’. I said, ‘Is he-asws better than (Syeda) Fatima-asws and her-asws two sons-asws?’ He said, ‘Yes, by Allah-azwj! He-asws is better than the Progeny-asws of Muhammad-saww, all of them, and who can doubt he-asws is better than them-asws and Rasool-Allah-saww has said: ‘And their-asws father-asws is better than both of them (Al-Hassan-asws and Al-Husayn-asws’), and there did not flow upon him-asws the name of Shirk nor did he-asws drink wine?
وَ قَدْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِفَاطِمَةَ: «زَوَّجْتُكِ خَيْرَ أُمَّتِي». فلو كان في أمّته خير منه لاستثناه. و لقد آخى رسول اللّه صلّى اللّه عليه و آله بين أصحابه و آخى بين علي و نفسه، فرسول اللّه خير الناس نفسا و خيرهم أخا.
And Rasool-Allah-saww had said to (Syeda) Fatima-asws: ‘Your-asws husband-asws is the best of my-saww community’. So, had there been in his-saww anyone better than him-asws, he-saww would have made an exclusion for him. And Rasool-Allah-saww had established brotherhood between his-saww companions, and established brotherhood between Ali-asws and himself-saww. Rasool-Allah-saww is best of the people himself-saww, and best of them as brother’.
فقلت: يا [أ] با سعيد! فما هذا الذي يقال عنك أنّك قلته في علي!؟ فقال: يا ابن أخي أحقن دمي من هؤلاء الجبابرة، و لو لا ذلك لسال بي الخشب.
I said, ‘O Abu Saeed! So what is this which is being said about you that you said it regarding Ali-asws!?’ He said, ‘O son of my brother! I saved my blood from these tyrants, and had it not been that, the wood would have flowed with me (Would have been killed)’’.[42]
و قال شيخنا أبو جعفر الإسكافي و وجدته أيضا في كتاب الغارات-: و قد كان بالكوفة من فقهائها من يعادي عليا و يبغضه مع غلبة التشيّع على الكوفة. فمنهم: مرّة الهمداني. فروي أنّه قيل لمرّة: كيف تخلفت عن علي؟ [ف] قال: سبقنا بحسناته و أثقلنا بسيّئاته.
And our elder Abu Ja’far Al-Iskafy said, and I (Majlisi) found it was well in ‘Kitab Al-Gharaat’ – And there were at Al-Kufa, from its jurists, ones who were inimical to Ali-asws and hated him-asws with the prevalence of the Shiaism upon Al-Kufa. From them was Marrah Al-Hamdani. It is reported that it was said to Marrah, ‘How come you are staying back from Ali-asws?’ He said, ‘He-asws preceded us with his-asws good deeds and burdened us with his-asws evil deeds’.
و منهم: الأسود بن يزيد، و مسروق بن الأجدع. و روي أنّ مسروقا رجع عن ذلك.
And from them is Al-Aswad Bin Yazeed and Masrouq Bin Al-Ajda’a. And it is reported that Masrouq retracted from that.
و منهم: شريح [القاضي و قد روي أنّه طرد من الكوفة] و بعثه عليه السلام إلى «بانقيا» شهرين يقضي بين اليهود.
And from them is Shureyh (the judge). And it is reported that he had been expelled from Al-Kufa. And he-asws sent him to Banaqiya for two months to judge between the Jews.
و منهم: أبو وائل شقيق بن سلمة كان عثمانيا يقع في عليّ عليه السلام. و يقال: إنّه كان يرى رأي الخوارج.
And from them is Abu wa’il Shaqeeq Bin Salamah, who was an Usman supporter indulging in suspicious activities regarding Ali-asws. And it is said that he used to view the view of the Kharijites.
و من المبغضين [لعليّ عليه السلام]: أبو بردة بن أبي موسى الأشعري [فإنّه ورث البغض عن كلالة].
And from the haters to Ali-asws is Abu Bardah Bin Abu Musa Al Ashary, for he had inherited the hatred from dimwitedness.
و من المنحرفين عنه عليه السلام: أبو عبد الرحمن السّلمي.
And from the ones turning away from him-asws was Abdul Rahman Al-Salamy.
و منهم: قيس بن أبي حازم، و سعيد بن المسيّب، و الزهري، و عروة بن الزبير
And from them was Qays Bin Abu Hazim, and Saeed Bin Al-Musayyab, and Al-Zuhry, and Urwah Bin Al-Zubeyr.
و كان زيد بن ثابت عثمانيا يحرّض الناس على سبّه عليه السلام.
And Zayd Bin Sabit was an Usman supporter, urging the people upon reviling Ali-asws.
و كان المكحول من المبغضين له عليه السلام، و كذا حمّاد بن زيد.
And Al-Mak’howl was from the haters to him-asws, and like that was Hammad Bin Zayd.
أقول: قد بسط [الثقفي] الكلام في كتاب الغارات في عدّ هؤلاء الأشقياء و بيان أحوالهم،
I (Majlisi) am saying, ‘Al-Saqafy has extended the speech in Kitab Al-Gharaat regarding a number of these wretched ones and explained their states.
و روى عن عطاء بن السائب قال: قال رجل لأبي عبد الرحمن السّلمي: أنشدك باللّه [إلّا أن] تخبرني [بما أسألك عنه، فسكت] فلمّا أكدّ عليه [قال: نعم] قال: باللّه [عليك] هل أبغضت عليا إلّا يوم قسم المال في أهل الكوفة فلم يصلك و لا أهل بيتك منه بشيء؟ قال: أمّا إذ أنشدتني باللّه فكان ذلك.
And it is reported from Ata’a Bin Al-Sa’aib who said, ‘A man said to Abu Abdul Rahman Al-Sulamy, ‘I adjure you with Allah-azwj, except that you should inform me what I am asking you about’. But he was silent. When he emphasised upon him, he said, ‘Yes’. He said, ‘By Allah-azwj upon you! Did you hate Ali-asws only on the day he-asws distributed the wealth among the people of Al-Kufa, and he-asws did not help you nor your family members with anything from it?’ He said, ‘since you have adjured me with Allah-azwj, so that has happened’’.[43]
وَ قَالَ: بَعَثَ أُسَامَةُ بْنُ زَيْدٍ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ: أَنِ ابْعَثْ إِلَيَّ بِعَطَائِي فَوَ اللَّهِ [إِنَّكَ] لَتَعْلَمُ أَنَّكَ لَوْ كُنْتَ فِي فَمِ أَسَدٍ لَدَخَلْتُ مَعَكَ. فَكَتَبَ إِلَيْهِ [عَلِيٌّ عَلَيْهِ السَّلَامُ]: إِنَّ هَذَا الْمَالَ لِمَنْ جَاهَدَ عَلَيْهِ، وَ لَكِنَّ هَذَا مَالِي بِالْمَدِينَةِ فَأَصِبْ مِنْهُ مَا شِئْتَ..
And he said, ‘Usama Bin Zayd sent a message to Ali-asws, ‘Send my award to me, for by Allah-azwj, you-asws know that even if you were to be in the mouth of a lion, I would enter to be with you-asws’. Ali-asws wrote to him: ‘This wealth is for the ones who fought over it, but my-asws (personal) wealth which is at Al-Medina, take from it whatever you so desire to’.[44]
ثمّ ذكر رواية تدلّ على أنّ عروة بن الزبير و الزهري كانا ينالان من علي عليه السلام فنهاهما عنه علي بن الحسين.
Then he mentioned a report pointing upon that Urwah Bin Al-Zubeyr and Al-Zuhry were both talking back about Ali-asws, and Ali-asws Bin Al-Husayn-asws forbade them both’’.[45]
و عن أبي داود الهمداني قال: شهدت سعيد بن المسيّب و أقبل عمر بن عليّ بن أبي طالب فقال له سعيد: يا ابن أخى! ما أراك تكثر غشيان مسجد رسول اللّه صلّى اللّه عليه و آله كما يفعل إخوتك و بنو عمّك؟
And from Abu Dawood Al Hamdany who said,
‘I witnessed Saeed Bin Al-Musayyab, and Umar son of Ali-asws Bin Abu Talib-asws came. Saeed said to him, ‘O son of my brother! I do not see you frequently visiting Masjid of Rasool-Allah-saww like what your brothers and sons of your uncle used to do?’
فقال عمر: يا ابن المسيّب! أ كلّما دخلت المسجد فأجيء فأشهدك. فقال سعيد: ما أحبّ أن تغضب، سمعت والدك عليا يقول: و اللّه إنّ لي من اللّه مقاما هو خير لبني عبد المطّلب ممّا على الأرض من شيء.
Umar (son of Ali-asws) said, ‘O Ibn Musayyab! Is it every time I enter the Masjid, so I come and see you?’ Saeed said, ‘I do not like you to be angry. I heard your father-asws Ali-asws saying: ‘By Allah-azwj! There is a position for me-asws which is better for the Clan of Abdul Muttalib-as that whatever things are upon the earth’.
قال عمر: سمعت والدي يقول: ما كلمة حكمة في قلب منافق يخرج من الدنيا حتّى يتكلّم بها. [فقال سعيد: يا ابن أخي جعلتني منافقا!] فقال [عمر:] ذلك ما أقول لك. قال: ثم انصرف.
Umar (son of Ali-asws) said, ‘I heard my father-asws saying: ‘There is no word of wisdom in the heart of a hypocrite, he would exit from the world until he would speak with it’. Saeed said, ‘O son of my brother! You are making me to be a hypocrite?’ Umar (son of Ali-asws) said, ‘That is what I am saying for you’. He said, ‘Then leave!’
ثم قال ابن أبي الحديد: و قال شيخنا أبو جعفر الإسكافي: كان أهل البصرة كلّهم يبغضونه قاطبة، و كانت قريش كلّها على خلافه، و كان جمهور الخلق مع بني أميّة.
Then Ibn Abi Al-Hadeed said, ‘Our elder Abu Ja’far Al-Iskafy said, ‘The people of Al-Basra, all of them were hating him-asws, without exception, and all of Quraysh were upon opposing him-asws, and the general masses were with the clan of Umayya’’. [46]
وَ رَوَى عَبْدُ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ قَالَ: سَمِعْتُ عَلِيّاً عَلَيْهِ السَّلَامُ وَ هُوَ يَقُولُ: مَا لَقِيَ أَحَدٌ مِنَ النَّاسِ مَا لَقِيتُ! ثُمَّ بَكَى عَلِيٌّ عَلَيْهِ السَّلَامُ.
And it is reported by Abdul Malik Bin Umeyr, from Abdul Rahman Bin Abu Bakrah who said,
‘I heard Ali-asws and he-asws was saying: ‘No one from the people has faced what I-asws have faced!’ Then Ali-asws cried’’.[47]
وَ رَوَى أَبُو عَمْرٍو النَّهْدِيُّ قَالَ: سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ عَلَيْهِ السَّلَامُ يَقُولُ: مَا بِمَكَّةَ وَ الْمَدِينَةِ عِشْرُونَ رَجُلًا يُحِبُّنَا!.
And it is reported by Abu Amro Al Nahdy who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘There are not (even) twenty people in Makkah and Al-Medina who love us-asws!’’[48]
قَالَ: وَ رَوَى ابْنُ هِلَالٍ الثَّقَفِيُّ فِي كِتَابِ الْغَارَاتِ عَنْ زَكَرِيَّا بْنِ يَحْيَى الْعَطَّارِ عَنْ فُضَيْلٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ: لَمَّا قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: «سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَوَ اللَّهِ لَا تَسْأَلُونِّي عَنْ فِئَةٍ تُضِلُّ مِائَةً وَ تَهْدِي مِائَةً، إِلَّا أَنْبَأْتُكُمْ بِنَاعِقِهَا وَ سَائِقِهَا». فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ: أَخْبِرْنِي كَمْ فِي رَأْسِي وَ لِحْيَتِي مِنْ طَاقَةِ شَعْرٍ!
He said, ‘And it is reported by Ibn HIlal Al Saqafi in Kitab Al Gharaat, from Zakariya Bin Yahya Al Attar, from Fuzeyl,
From Muhammad-asws Bin Ali-asws having said: ‘When Ali-asws said: ‘Ask me-asws before you lose me-asws! By Allah-azwj! You will not ask me-asws about any group straying a hundred and guiding a hundred except I-asws can inform you of its caller and its usher’, a man stood up to him-asws and said: ‘Can you-asws inform me, how many layers of hair are there in my head and my beard!’
فَقَالَ [عَلِيٌّ عَلَيْهِ السَّلَامُ:] وَ اللَّهِ لَقَدْ حَدَّثَنِي خَلِيلِي، أَنَّ عَلَى كُلِّ طَاقَةِ شَعْرٍ مِنْ رَأْسِكَ مَلَكاً يَلْعَنُكَ، وَ أَنَّ عَلَى كُلِّ طَاقَةِ شَعْرٍ مِنْ لِحْيَتِكَ شَيْطَاناً يُغْوِيكَ، وَ أَنَّ فِي بَيْتِكَ سَخْلًا يَقْتُلُ ابْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ!
Ali-asws said: ‘By Allah-azwj My-asws friend (Rasool-Allah-saww) had informed me-asws that upon every layer of hair from your head there is an Angel cursing you, and upon every layer of hair from your beard there is a Satan-la deviating you, and in your house there is a lamb (son) who will kill a son-asws of Rasool-Allah-saww!’
وَ كَانَ ابْنُهُ قَاتِلَ الْحُسَيْنِ عَلَيْهِ السَّلَامُ يَوْمَئِذٍ طِفْلًا يَحْبُو وَ هُوَ سِنَانُ بْنُ أَنَسٍ النَّخَعِيُ.
And his son was a killer of Al-Husayn-asws Bin Ali-asws. On that day he was a child, and he is Sinan Bin Anas Al-Nakhaie’’.[49]
وَ رَوَى الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ ثَابِتٍ الثُّمَالِيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ سُوَيْدِ بْنِ غَفَلَةَ: أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ خَطَبَ ذَاتَ يَوْمٍ، فَقَامَ رَجُلٌ مِنْ تَحْتِ مِنْبَرِهِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي مَرَرْتُ بِوَادِي الْقُرَى، فَوَجَدْتُ خَالِدَ بْنَ عُرْفُطَةَ قَدْ مَاتَ فَأَسْتَغْفِرُ لَهُ.
And it is reported by Al-Hassan Bin Mahboub, from Sabit Al Sumali, from Abu Is’haq Al Sabie, from Suweyd Bin Gafala,
‘Ali-asws addressed (the people) one day. A man from beneath his-asws pulpit stood up and said, ‘O Amir Al-Momineen-asws! I passed by the valley Al-Qurra and found Khalid Bin Urfutah to have died, so I sought Forgiveness (of Allah-azwj) for him’.
فَقَالَ عَلَيْهِ السَّلَامُ: وَ اللَّهِ مَا مَاتَ وَ لَا يَمُوتُ حَتَّى يَقُودَ جَيْشَ ضَلَالَةٍ، صَاحِبُ لِوَائِهِ حَبِيبُ بْنُ حَمَّادٍ [جَمَّارٍ «خ»].
He-asws said: ‘By Allah-azwj! He had not died, nor will he be dying until he leads an army of straying, the bearer of its flag would be Habeeb Bin Hamad’.
فَقَامَ رَجُلٌ آخَرُ مِنْ تَحْتِ الْمِنْبَرِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا حَبِيبُ بْنُ حَمَّادٍ، وَ إِنِّي لَكَ شِيعَةٌ وَ مُحِبٌّ. فَقَالَ [عَلِيٌّ عَلَيْهِ السَّلَامُ]: أَنْتَ حَبِيبُ بْنُ حَمَّادٍ؟ قَالَ: نَعَمْ. قَالَ لَهُ ثَانِيَةً: اللَّهَ! إِنَّكَ لَحَبِيبُ بْنُ حَمَّادٍ [جَمَّارٍ «خ»]. فَقَالَ: إِي وَ اللَّهِ. قَالَ: أَمَا وَ اللَّهِ إِنَّكَ لَحَامِلُهَا وَ لَتَحْمِلَنَّهَا، وَ لَتَدْخُلَنَّ بِهَا مِنْ هَذَا الْبَابِ. وَ أَشَارَ إِلَى بَابِ الْفِيلِ بِمَسْجِدِ الْكُوفَةِ.
Another man stood up from beneath the pulpit, and he said, ‘O Amir Al-Momineen-asws! I am Habeeb Bin Hammad, and I am a Shia of yours and love you-asws’. Ali-asws said: ‘Are you Habeen Bin Hammad?’ He said, ‘Yes’. He-asws said to him for a second time: ‘You are Habeeb Bin Hammad?’ He said, ‘Yes, by Allah-azwj’. He-asws said: ‘But, by Allah-azwj! You are its bearer, and you will be bearing it and will be entering with it from this door’ – and he-asws indicated to Al-Feel gate of the Masjid of Al-Kufa.
قال ثابت: فو اللّه ما مت حتّى رأيت ابن زياد و قد بعث عمر بن سعد إلى [حرب] الحسين عليه السلام، و جعل خالد بن عرفطة [من رجال صحاح أهل السنّة] على مقدّمته، و حبيب بن حمّاد صاحب رايته، فدخل بها من باب الفيل.
Sabit said, ‘By Allah-azwj! I did not die until I saw the flag of Ibn Ziyad, and he had sent Umar Bin Sa’ad to war against Al-Husayn-asws Bin Ali-asws, and made Khalid Bin Arfatah (who is from the righteous men from the adversaries), to be upon its vanguard, and Habeen Bin Hammad was bearer of its flag. He entered with it from Al-Feel gate’’.[50]
وَ رَوَى مُحَمَّدُ بْنُ جَبَلَةَ الْخَيَّاطُ عَنْ عِكْرِمَةَ عَنْ يَزِيدَ الْأَحْمَسِيِّ: أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ كَانَ جَالِساً فِي مَسْجِدِ الْكُوفَةِ وَ بَيْنَ يَدَيْهِ قَوْمٌ، مِنْهُمْ عَمْرُو بْنُ حُرَيْثٍ، إِذْ أَقْبَلَتِ امْرَأَةٌ مُخْتَمِرَةٌ لَا تُعْرَفُ، فَوَقَفَتْ فَقَالَتْ لِعَلِيٍّ عَلَيْهِ السَّلَامُ: يَا مَنْ قَتَلَ الرِّجَالَ وَ سَفَكَ الدِّمَاءَ وَ أَيْتَمَ الصِّبْيَانَ وَ أَرْمَلَ النِّسَاءَ!
And it is reported by Muhammad Bin Jabalah Al Khayyat, from Ikrimah, from Yazeed Al Ahmasy,
‘Ali-asws was seated in Masjid Al-Kufa and there was a group in front of him, from them was Amro Bin Hureys, when a veiled woman came, could not be recognised. She paused and said to Ali-asws, ‘O one-asws who kills the men and sheds the blood, and orphans the children and widows the women!’
فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: وَ إِنَّهَا لَهِيَ هَذِهِ السَّلَقْلَقَةُ الْجَلِعَةُ الْمَجِعَةُ، وَ إِنَّهَا لَهِيَ هَذِهِ شَبِيهَةُ الرِّجَالِ وَ النِّسَاءِ الَّتِي مَا رَأَتْ دَماً قَطُّ.
Ali-asws said: ‘And surely she is the chatterbox, the vulgar of the tongue, and surely this one, she resembles the men and the women who do not see any blood (of menstruation) at all’.
فَوَلَّتِ [الْمَرْأَةُ] هَارِبَةً مُنَكِّسَةً رَأْسَهَا، فَاتَّبَعَهَا عَمْرُو بْنُ حُرَيْثٍ، فَلَمَّا صَارَتْ بِالرَّحْبَةِ قَالَ لَهَا: وَ اللَّهِ لَقَدْ سُرِرْتُ بِمَا كَانَ مِنْكِ الْيَوْمَ إِلَى هَذَا الرَّجُلِ، فَادْخُلِي مَنْزِلِي حَتَّى أَهَبَ لَكِ وَ أَكْسُوَكِ.
The woman turned around fleeing reversing her head. Amro Bin Hureys followed her. When she came to be at Al-Rahba, he said to her, ‘By Allah-azwj! I am cheered with what happened from you today to this man-asws. Enter into my house until I gift to you and some clothes for you’.
فَلَمَّا دَخَلَتْ مَنْزِلَهُ أَمَرَ جَوَارِيَهُ بِتَفْتِيشِهَا وَ نَزْعِ ثِيَابِهَا لِيَنْظُرَ صِدْقَهُ فِيمَا قَالَهُ عَنْهَا، فَبَكَتْ وَ سَأَلَتْهُ أَنْ لَا يَكْشِفَهَا وَ قَالَتْ: أَنَا وَ اللَّهِ كَمَا قَالَ، لِي رَكَبُ الرِّجَالِ، وَ أُنْثَيَانِ كَأُنْثَيَيِ الرِّجَالِ، وَ مَا رَأَيْتُ دَماً قَطُّ.
When she entered his house, he instructed his maids with investigating her, and with removing her clothes in order to look at his-asws truthfulness in what he-asws had said about her. She cried and asked him not to uncover her, and she said, ‘By Allah-azwj! I am like that he-asws has said to me. For me there is pubic germination for the men, and two female (parts) like females of the men, and I have not seen blood at all’.
فَتَرَكَهَا وَ أَخْرَجَهَا. ثُمَّ جَاءَ [عَمْرٌو] إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ فَأَخْبَرَهُ فَقَالَ: إِنَّ خَلِيلِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، أَخْبَرَنِي بِالْمُتَمَرِّدِينَ عَلَيَّ مِنَ الرِّجَالِ، وَ الْمُتَمَرِّدَاتِ مِنَ النِّسَاءِ إِلَى أَنْ تَقُومَ السَّاعَةُ.
So he left her and expelled her. Then Amro came to Ali-asws and informed him. He-asws said: ‘My-asws friend Rasool-Allah-saww informed me-asws with the rebels against me-asws from the men, and the rebels from the women, up to the establishment of the Hour’’.[51]
وَ رَوَى عُثْمَانُ بْنُ سَعِيدٍ عَنْ يَحْيَى التَّيْمِيِّ عَنِ الْأَعْمَشِ عَنْ إِسْمَاعِيلَ ابْنِ رَجَاءٍ قَالَ: قَامَ أَعْشَى بَاهِلَةُ وَ هُوَ غُلَامٌ يَوْمَئِذٍ حَدَثٌ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ، وَ هُوَ يَخْطُبُ وَ يَذْكُرُ الْمَلَاحِمَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَشْبَهَ هَذَا الْحَدِيثَ بِحَدِيثِ خُرَافَةَ!
And it is reported by Usman Bin Saeed, from Yahya Al Tameemi, from Al Amsh, from Ismail Ibn Raja’a who said,
‘A’ash Bahilah stood up to Ali-asws, and he was a young boy on that day, a teenager, and he-asws was addressing and mentioning the future events. He said, ‘O Amir Al-Momineen-asws! How resembling is this Hadeeth with the superstitious myths!’
فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِنْ كُنْتَ آثِماً فِيمَا قُلْتَ يَا غُلَامُ فَرَمَاكَ اللَّهُ بِغُلَامِ ثَقِيفٍ. ثُمَّ سَكَتَ.
Ali-asws said: ‘If you are sinning in what you said, O boy, may Allah-azwj Afflict you with a boy of Saqeef’. Then he-asws was silent.
فَقَالُوا: وَ مَنْ غُلَامُ ثَقِيفٍ يَا أَمِيرَ الْمُؤْمِنِينَ! قَالَ: غُلَامٌ يَمْلِكُ بَلْدَتَكُمْ هَذِهِ، لَا يَتْرُكُ لِلَّهِ حُرْمَةً إِلَّا انْتَهَكَهَا، يَضْرِبُ عُنُقَ هَذَا الْغُلَامِ بِسَيْفِهِ.
They said, ‘And who is the boy of Saqeef, O Amir Al-Momineen-asws?’ He-asws said: ‘A boy ruling this city of yours. He will not leave any Sanctity of Allah-azwj except he would violate it. He will strike off the neck of this boy with his sword’.
فَقَالُوا: كَمْ يَمْلِكُ يَا أَمِيرَ الْمُؤْمِنِينَ! قَالَ: عِشْرِينَ إِنْ بَلَغَهَا قَالُوا: فَيُقْتَلُ قَتْلًا أَمْ يَمُوتُ مَوْتاً؟ قَالَ: بَلْ يَمُوتُ حَتْفَ أَنْفِهِ بِدَاءِ الْبَطْنِ، يُثْقَبُ سَرِيرُهُ لِكَثْرَةِ مَا يَخْرُجُ مِنْ جَوْفِهِ.
-They said, ‘How long will he rule, O Amir Al-Momineen-asws?’ He-asws said: ‘Twenty (years), if he reaches it’. They said, ‘Will he be killed by a killing or dying a (natural) death?’ He-asws said: ‘But, he will be dying a death of his nose disdaining the slitting of his belly. His bed would corrode due to a lot of what would come out from his inside’.
قَالَ إِسْمَاعِيلُ بْنُ رَجَاءٍ: فَوَ اللَّهِ لَقَدْ رَأَيْتُ بِعَيْنِي أَعْشَى بَاهِلَةَ وَ قَدْ أُحْضِرَ فِي جُمْلَةِ الْأَسْرَى الَّذِينَ أُسِرُوا مِنْ جَيْشِ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ بَيْنَ يَدَيِ الْحَجَّاجِ، فَقَرَعَهُ وَ وَبَّخَهُ وَ اسْتَنْشَدَ شِعْرَهُ الَّذِي يُحَرِّضُ فِيهِ عَبْدَ الرَّحْمَنِ عَلَى الْحَرْبِ، ثُمَّ ضَرَبَ عُنُقَهُ فِي هَذَا الْمَجْلِسِ.
Ismail Bin Raja’a said, ‘By Allah-azwj! I saw with my eyes A’ash Bahilah, and he had been presented in the crowd of the captives, those captured from the army of Al-Rahman Bin Muhammad Al-Ash’as, in front of Al-Hajjaj. He scolded him and rebukes him, and prosed his poems which he used to urge the army of Abdul Rahman upon the war, then he struck off his neck in his gathering’’.[52]
وَ رَوَى مُحَمَّدُ بْنُ عَلِيٍّ الصَّوَّافُ عَنِ الْحُسَيْنِ بْنِ سُفْيَانَ عَنْ أَبِيهِ عَنْ شُهَيْرٍ [شِمِّيرِ «خ»] بْنِ سَدِيرٍ الْأَزْدِيِّ قَالَ: قَالَ عَلِيٌّ لِعَمْرِو بْنِ الْحَمِقِ الْخُزَاعِيِّ: أَيْنَ نَزَلْتَ يَا عَمْرُو؟ قَالَ: فِي قَوْمِي. قَالَ: لَا تَنْزِلَنَّ فِيهِمْ [قَالَ]: أَ فَأَنْزِلُ فِي بَنِي كِنَانَةَ جِيرَانِنَا؟ قَالَ: لَا. قَالَ: أَ فَأَنْزِلُ فِي ثَقِيفٍ؟ قَالَ: فَمَا تَصْنَعُ بِالْمَعَرَّةِ وَ الْمَجَرَّةِ؟ قَالَ: وَ مَا هُمَا؟
And it is reported by Muhammad Bin Ali Al Sawwaf, from Al Husayn Bin Sufyan, from his father, from Shuheyr Bin Sadeyr Al Azdy who said,
‘Ali-asws said to Al-Hamiq Al-Khuzaie: ‘Where are you intending, O Amro?’ He said, ‘(To be) among my people’. He-asws said: ‘Do not descend among them’. He said, ‘Should I descend among the clan of Kinanah in their vicinity?’ He-asws said: ‘No’. He said, ‘Shall I descend among Saqeef?’ He-asws said: ‘So what will you do with the disgrace and the remoteness?’ He said, ‘And what are these two?’
قَالَ: عُنُقَانِ مِنْ نَارٍ يَخْرُجَانِ مِنْ ظَهْرِ الْكُوفَةِ، أَحَدُهُمَا عَلَى تَمِيمٍ وَ بَكْرِ بْنِ وَائِلٍ، فَقَلَّمَا يُفْلِتُ مِنْهُ أَحَدٌ، وَ يَأْتِي الْعُنُقَ الْآخَرَ فَيَأْخُذُ عَلَى الْجَانِبِ الْآخَرِ مِنَ الْكُوفَةِ، فَقَلَّ مَنْ يُصِيبُ مِنْهُمْ. إِنَّمَا هُوَ يَدْخُلُ الدَّارَ فَيُحْرِقُ الْبَيْتَ وَ الْبَيْتَيْنِ. قَالَ: فَأَيْنَ أَنْزِلُ؟ قَالَ: فِي بَنِي عَمْرِو بْنِ عَامِرٍ مِنَ الْأَزْدِ.
He-asws said: ‘Two necks (columns) of fire coming out from the outback of Al-Kufa. One of them would be upon (clans of) Tameem and Bakr Bin Wa’il. Every time someone escapes from it, and another one would come and seize upon the other side from Al-Kufa. It will be few, the ones dying from them. But rather, it would enter the house and incinerate the house and two houses’. He said, ‘So, where should I descend?’ He-asws said: ‘Among the clan of Amro Bin Aamir from Al-Azd’.
قَالَ: فَقَالَ قَوْمٌ حَضَرُوا هَذَا الْكَلَامَ: مَا نَرَاهُ إِلَّا كَاهِناً يَتَحَدَّثُ بِحَدِيثِ الْكَهَنَةِ.
He (the narrator) said, ‘A group who were present at this speech, said, ‘We do not see him-asws except as a soothy-sayer narrating the events of the sooth-sayers’.
فَقَالَ: يَا عَمْرُو إِنَّكَ لَمَقْتُولٌ بَعْدِي، وَ إِنَّ رَأْسَكَ لَمَنْقُولٌ، وَ هُوَ أَوَّلُ رَأْسٍ يُنْقَلُ فِي الْإِسْلَامِ، وَ الْوَيْلُ لِقَاتِلِكَ، أَمَا إِنَّكَ لَا تَنْزِلُ بِقَوْمٍ إِلَّا أَسْلَمُوكَ بِرُمَّتِكَ، إِلَّا هَذَا الْحَيَّ مِنْ بَنِي عَمْرِو بْنِ عَامِرٍ مِنَ الْأَزْدِ، فَإِنَّهُمْ يُسْلِمُوكَ وَ لَنْ يَخْذُلُوكَ.
He-asws said: ‘O Amro! You will be killed after me-asws, and your head would be transferred, and it is the first head to be transferred in Al-Islam, and the woe be unto your killer. But, you should not descend with any people except if they grant you safety, except for this tribe from the clan of Amro Bin Aamir from Al-Azd, for they will keep you safe and will never abandon you’.
قَالَ: فَوَ اللَّهِ مَا مَضَتِ الْأَيَّامُ حَتَّى تنقل [يُنْقَلَ] عَمْرُو بْنُ الْحَمِقِ فِي خِلَافَةِ مُعَاوِيَةَ فِي أَحْيَاءِ الْعَرَبِ خَائِفاً مَذْعُوراً، حَتَّى نَزَلَ فِي قَوْمِهِ مِنْ بَنِي خُزَاعَةَ، فَأَسْلَمُوهُ فَقُتِلَ وَ حُمِلَ رَأْسُهُ مِنَ الْعِرَاقِ إِلَى مُعَاوِيَةَ بِالشَّامِ. وَ هُوَ أَوَّلُ رَأْسٍ حُمِلَ فِي الْإِسْلَامِ مِنْ بَلَدٍ إِلَى بَلَدٍ!.
He (the narrator) said, ‘The days did not pass until Amro Bin Al-Hamiq kept moving around during the caliphate of Muawiya among the Arab tribes, fearful, terrified, until he descended among his own people from the clan of Khuza’a. They yielded him (to the enemy) and he was killed, and his head was carried from Al-Iraq to Muawiya at Syria, and it is the first head to be carried in Al-Islam, from a city to a city!’’[53]
وَ رَوَى إِبْرَاهِيمُ بْنُ مَيْمُونٍ الْأَزْدِيُّ عَنْ حَبَّةَ الْعُرَنِيِّ قَالَ: كَانَ جُوَيْرِيَةُ بْنُ مُسْهِرٍ الْعَبْدِيُّ صَالِحاً، وَ كَانَ لِعَلِيٍّ صَدِيقاً، وَ كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ يُحِبُّهُ، وَ نَظَرَ يَوْماً إِلَيْهِ وَ هُوَ يَسِيرُ، فَنَادَاهُ يَا جُوَيْرِيَةُ! الْحَقْ بِي فَإِنِّي إِذَا رَأَيْتُكَ هَوِيتُكَ.
And it is reported by Ibrahim Bin Maymoun Al Azdy, from Habbat Al Arny who said,
‘Juweyria Bin Mus’hir was righteous, and he was a friend to Ali-asws, and Ali-asws used to love him, and he-asws looked at him one day and he was travelling. He-asws called out to him: ‘O Juweyria! Join up with me-asws (at Al-Kufa), for whenever I-asws see you, I-asws love you’’.[54]
قَالَ إِسْمَاعِيلُ بْنُ أَبَانٍ فَحَدَّثَنِي الصَّبَّاحُ عَنْ مُسْلِمٍ عَنْ حَبَّةَ الْعُرَنِيِّ قَالَ: سِرْنَا مَعَ عَلِيٍّ عَلَيْهِ السَّلَامُ يَوْماً، فَالْتَفَتَ فَإِذَا جُوَيْرِيَةُ خَلْفَهُ بَعِيداً، فَنَادَاهُ يَا جُوَيْرِيَةُ! الْحَقْ بِي- لَا أَبَا لَكَ أَ لَا تَعْلَمُ أَنِّي أَهْوَاكَ وَ أُحِبُّكَ؟
Ismail Bin Aban said, ‘It is narrated to me by Al Sabbah, from Muslim, from Habbat al Arny who said,
‘We travelled with Ali-asws one day. He-asws turned and there was Juweyria far behind him-asws. He-asws called out to him: ‘O Juweyria! Catch up with me-asws, may there be no father for you! Do you not know that I-asws am soft-hearted with you and love you?’
قَالَ: فَرَكَضَ [جُوَيْرِيَةُ] نَحْوَهُ فَقَالَ لَهُ: إِنِّي مُحَدِّثُكَ بِأُمُورٍ فَاحْفَظْهَا.
He (the narrator) said, ‘Juweyria sprinted towards him-asws. He-asws said to him: ‘I-asws shall narrated with certain matters, so memorise them’.
[قَالَ حَبَّةُ:] ثُمَّ اشْتَرَكَا فِي الْحَدِيثِ سِرّاً، فَقَالَ لَهُ جُوَيْرِيَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا رَجُلٌ نَسِيٌّ. فَقَالَ: أَنَا أُعِيدُ عَلَيْكَ الْحَدِيثَ لِتَحْفَظَهُ، ثُمَّ قَالَ فِي آخِرِ مَا حَدَّثَهُ إِيَّاهُ: يَا جُوَيْرِيَةُ! أَحْبِبْ حَبِيبَنَا مَا أَحَبَّنَا فَإِذَا أَبْغَضَنَا فَأَبْغِضْهُ، وَ أَبْغِضْ بِغَيْضِنَا مَا أَبْغَضَنَا فَإِذَا أَحَبَّنَا فَأَحِبَّهُ.
Habbat said, ‘Then they both participated in the discussion secretly. Juweyria said to him-asws, ‘O Amir Al-Momineen-asws! I am a forgetful person’. He-asws said: ‘I-asws shall repeat the Hadeeth to you, for you to memorise it’. Then he-asws said at the end of his-asws narrating to him: ‘O Juweyria! Love the one who loves us-asws, for as long as he loves us-asws. When he hates us-asws, then hate him; and hate the one who hates us-asws for as long as he hates us-asws. When he loves us-asws, then love him’.
قَالَ: فَكَانَ نَاسٌ مِمَّنْ يَشُكُّ فِي أَمْرِ عَلِيٍّ عَلَيْهِ السَّلَامُ يَقُولُونَ: أَ تَرَاهُ جَعَلَ جُوَيْرِيَةَ وَصِيَّهُ كَمَا يَدَّعِي هُوَ مِنْ وَصِيَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ؟
He (the narrator) said, ‘There were some people from the ones who doubted in the matter of Ali-asws, they were saying, ‘Did you see him-asws making Juweyria as being his-asws successor, just as he-asws claims that he-asws is from the successors-asws of Muhammad-saww?’
قَالَ [حَبَّةُ]: يَقُولُونَ ذَلِكَ لِشِدَّةِ اخْتِصَاصِهِ بِهِ حَتَّى دَخَلَ عَلَى عَلِيٍّ عَلَيْهِ السَّلَامُ يَوْماً، وَ هُوَ مُضْطَجِعٌ وَ عِنْدَهُ قَوْمٌ مِنْ أَصْحَابِهِ، فَنَادَاهُ جُوَيْرِيَةُ: أَيُّهَا النَّائِمُ اسْتَيْقِظْ فَلَتُضْرَبَنَّ عَلَى رَأْسِكَ ضَرْبَةً تُخْضَبُ مِنْهَا لِحْيَتُكَ.
Habbat said, ‘They were saying that due to the intensity of his-asws particularising with him, to the extent that one day he entered to see him-asws and he-asws was lying down, and in his-asws presence there was a group from his-asws companion. Juweyria called out to him-asws, ‘O sleeping one! Wake up, for you-asws will be struck upon your-asws head a strike, dyeing your-asws beard from it’.
قَالَ فَتَبَسَّمَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ ثُمَّ قَالَ: وَ أُحَدِّثُكَ يَا جُوَيْرِيَةُ بِأَمْرِكَ، أَمَا وَ الَّذِي نَفْسِي بِيَدِهِ، لَتُعْتَلَنَّ إِلَى الْعُتُلِّ الزَّنِيمِ فَلَيَقْطَعَنَّ يَدَكَ وَ رِجْلَكَ، وَ يَصْلُبَنَّكَ تَحْتَ جِذْعِ كَافِرٍ.
He (the narrator) said, ‘Amir Al-Momineen-asws smiled, then said: ‘And Shall I-asws narrate to you with your matter, O Juwyeria? But, by the One-azwj in Whose Hand is my-asws soul! You will be carried to the dungeon of the ignoble, so he will cut off your hand, and your leg, and he will crucify you beneath a tree trunk of a Kafir’.
قَالَ: فَوَ اللَّهِ مَا مَضَتِ الْأَيَّامُ عَلَى ذَلِكَ حَتَّى أَخَذَ زِيَادٌ جُوَيْرِيَةَ، فَقَطَعَ يَدَهُ وَ رِجْلَهُ وَ صَلَبَهُ إِلَى جَانِبِ جِذْعِ ابْنِ بَنِي مُعَكْبَرٍ وَ كَانَ جِذْعاً طَوِيلًا فَصَلَبَهُ عَلَى جِذْعٍ قَصِيرٍ إِلَى جَانِبِهِ.
He (the narrator) said, ‘By Allah-azwj! The days did not pass by upon that until Ziyad seized Juweyria. He cut off his hand, and his leg, and crucified him to the side of a (tree) trunk of Ibn Abu Mu’kar, and it was tall trunk, and he crucified him upon a short trunk to the side of it’’.[55]
وَ رَوَى إِبْرَاهِيمُ فِي كِتَابِ الْغَارَاتِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْهَيْثَمِيِّ قَالَ: كَانَ مِيثَمٌ التَّمَّارُ مَوْلَى عَلِيٍّ عَلَيْهِ السَّلَامُ عَبْداً لِامْرَأَةٍ مِنْ بَنِي أَسَدٍ، فَاشْتَرَاهُ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ أَعْتَقَهُ فَقَالَ لَهُ: مَا اسْمُكَ؟ قَالَ: سَالِمٌ. فَقَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَخْبَرَنِي أَنَّ اسْمَكَ الَّذِي سَمَّاكَ بِهِ أَبُوكَ فِي الْعَجَمِ مِيثَمٌ.
And it is reported by Ibrahim in Kitab Al Gharaat, from Ahmad bin Al-Hassan Al Haysami who said,
‘Meesam Al-Tammar was a slave of Ali-asws, being a slave of a woman from the clan of Asad. Ali-asws had bought him-asws and freed him. He-asws said to him: ‘What is your name’. He said, ‘Saalim’. He-asws said: ‘Rasool-Allah-saww had informed me-asws that your name which your father had named you with among the non-Arabs was ‘Meesam’’.
قَالَ: صَدَقَ اللَّهُ وَ رَسُولُهُ وَ صَدَقْتَ، هُوَ اسْمِي قَالَ: فَارْجِعْ إِلَى اسْمِكَ وَ دَعْ سَالِماً فَنَحْنُ نُكَنِّيكَ بِهِ. فَكَنَّاهُ أَبَا سَالِمٍ.
He said, ‘Allah-azwj and His-azwj Rasool-saww, and you-asws have spoken the truth. It is my name’. He-asws said: ‘Then return to your (original) name and leave ‘Saalim’, we shall teknonym you with it’. He-asws teknonymed him as Abu Saalim.
قَالَ: وَ قَدْ كَانَ أَطْلَعَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ عَلَى عِلْمٍ كَثِيرٍ وَ أَسْرَارٍ خَفِيَّةٍ مِنْ أَسْرَارِ الْوَصِيَّةِ، فَكَانَ مِيثَمٌ يُحَدِّثُ بِبَعْضِ ذَلِكَ فَيَشُكُّ فِيهِ قَوْمٌ مِنْ أَهْلِ الْكُوفَةِ، وَ يَنْسُبُونَ عَلِيّاً عَلَيْهِ السَّلَامُ إِلَى الْمَخْرَقَةِ وَ الْإِيهَامِ وَ التَّدْلِيسِ، حَتَّى قَالَ لَهُ يَوْماً بِمَحْضَرٍ مِنْ خَلْقٍ كَثِيرٍ مِنْ أَصْحَابِهِ وَ فِيهِمُ الشَّاكُّ وَ الْمُخْلِصُ:
He (the narrator) said, ‘Ali-asws had notified him upon a lot of knowledge and hidden secrets from the secrets of the successor-ship. Meesam used to narrate with part of that, so a group from the people of Al-Kufa doubted in it and they attributed Ali-asws to the myths, and the delusions and the fraud, to the extent that one day he-asws had said to him in the presence of a lot of people from his-asws companions, and among them were the doubters and the sincere ones:
يَا مِيثَمُ إِنَّكَ تُؤْخَذُ بَعْدِي وَ تُصْلَبُ، فَإِذَا كَانَ الْيَوْمُ الثَّانِي ابْتَدَرَ مَنْخِرَاكَ وَ فَمُكَ دَماً حَتَّى تُخْضَبَ لِحْيَتُكَ، فَإِذَا كَانَ الْيَوْمُ الثَّالِثُ، طُعِنْتَ بِحَرْبَةٍ فَيُقْضَى عَلَيْكَ، فَانْتَظِرْ ذَلِكَ، وَ الْمَوْضِعُ الَّذِي تُصْلَبُ فِيهِ عَلَى دَارِ عَمْرِو بْنِ حُرَيْثٍ، إِنَّكَ لَعَاشِرُ عَشَرَةٍ أَنْتَ أَقْصَرُهُمْ خَشَبَةً وَ أَقْرَبُهُمْ مِنَ الْمَطْهَرَةِ يَعْنِي الْأَرْضَ وَ لَأُرِيَنَّكَ النَّخْلَةَ الَّتِي تُصْلَبُ عَلَى جِذْعِهَا،
‘O Meesam! You will be seized after me-asws and crucified. So, when it will be the second day, blood would rush from your nostrils and mouth until it dyes your beard. When it will be the second day, you will be stabbed with a bayonet. It has been Decreed upon you, so await that; and the place which you will be crucified in, is a house of Amro Bin Hureys. You would be the tenth of the ten, you being the shortest of them of the plank of wood, and nearest of them from the purifier, meaning the ground, and I-asws shall show you the palm tree which you will be crucified upon its trunk’.
ثُمَّ أَرَاهَا إِيَّاهَا بَعْدَ ذَلِكَ بِيَوْمَيْنِ، فَكَانَ مِيثَمٌ يَأْتِيهَا فَيُصَلِّي عِنْدَهَا فَيَقُولُ: بُورِكْتِ مِنْ نَخْلَةٍ، لَكِ خُلِقْتُ، وَ لِي نُبِّتِّ، فَلَمْ يَزَلْ يَتَعَاهَدُهَا بَعْدَ قَتْلِ عَلِيٍّ عَلَيْهِ السَّلَامُ حَتَّى قُطِعَتْ، فَكَانَ يَرْصُدُ جِذْعَهَا وَ يَتَعَاهَدُهُ وَ يَتَرَدَّدُ إِلَيْهِ وَ يُبْصِرُهُ.
Then he-asws showed it to him two days after that. Meesam used to go to it and he would pray Salat by it, and he would say, ‘You are Blessed from the palm trees. I have been Created for you, and you have grown for me’. He did not cease to undertake it after the killing of Ali-asws, until it was cut. He used to observe its trunk and undertake his pledges, and keep returning to it and seeing it.
وَ كَانَ يَلْقَى عَمْرَو بْنَ حُرَيْثٍ فَيَقُولُ: إِنِّي مُجَاوِرُكَ فَأَحْسِنْ جِوَارِي، فَلَا يَعْلَمُ عَمْرٌو مَا يُرِيدُ. فَيَقُولُ لَهُ: أَ تُرِيدُ أَنْ تَشْتَرِيَ دَارَ ابْنِ مَسْعُودٍ أَمْ دَارَ ابْنِ حَكِيمٍ.
He was meeting Amro Bin Hureys and saying, ‘I will be your neighbour and you will be my good neighbour’. Amro did not know what when he intended. He said, to him, ‘Do you want that I should buy the house of Ibn Masoud or house of Ibn Hakeem?’’[56]
ثُمَّ قَالَ: قَالَ إِبْرَاهِيمُ: [وَ] حَدَّثَنِي إِبْرَاهِيمُ بْنُ الْعَبَّاسِ عَنْ مُبَارَكٍ الْبَجَلِيِّ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ، عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنْ زِيَادِ بْنِ النَّضْرِ الْحَارِثِيِّ قَالَ: كُنْتُ عِنْدَ زِيَادٍ وَ قَدْ أُتِيَ بِرُشَيْدٍ الْهَجَرِيِّ، وَ كَانَ مِنْ خَوَاصِّ أَصْحَابِ عَلِيٍّ عَلَيْهِ السَّلَامُ، فَقَالَ لَهُ زِيَادٌ: مَا قَالَ لَكَ خَلِيلُكَ إِنَّا فَاعِلُونَ بِكَ؟ قَالَ: تَقْطَعُونَ يَدَيَّ وَ رِجْلَيَّ وَ تَصْلُبُونَنِي. فَقَالَ زِيَادٌ: أَمَا وَ اللَّهِ لَأُكَذِّبَنَّ حَدِيثَهُ، خَلُّوا سَبِيلَهُ
Then he said, ‘Ibrahim said, ‘And it is narrated to me by Ibrahim Bin Al Abbas, from Munarak Al Bajaly, from Abu Bakr Bin Ayyash, from Mujalid, from Al Shaie, from Ziyad Bin Al Nazar Al Harisy who said,
‘I was in the presence of Ziyad and they came with Rusheyd Al-Hajary, and he was from the special companions of Ali-asws. Ziyad said to him, ‘What did your friend-asws say to you that I would be doing to you?’ He said, ‘You will be cutting my hands and my legs and crucify me’. Ziyad said, ‘But, by Allah-azwj, I will belie his-asws narration. Free his way!’
فَلَمَّا أَرَادَ أَنْ يَخْرُجَ قَالَ: رُدُّوهُ، لَا نَجِدُ لَكَ شَيْئاً أَصْلَحَ مِمَّا قَالَ صَاحِبُكَ، إِنَّكَ لَنْ تَزَالَ تَبْغِي لَنَا سُوءاً إِنْ بَقِيتَ، اقْطَعُوا يَدَيْهِ وَ رِجْلَيْهِ فَقَطَعُوا يَدَيْهِ وَ رِجْلَيْهِ وَ هُوَ يَتَكَلَّمُ، فَقَالَ: اصْلُبُوهُ خَنِقاً فِي عُنُقِهِ.
When he wanted to go out, he said, ‘Return him! We do not find for you anything more correct that what your companion had said. You will never cease to seek evil for us if you were to remain alive. Cut off his hands and his legs!’ They cut off his hands and his legs, and he was talking. He said, ‘Crucify him with a stranglehold in his neck!’
فَقَالَ رُشَيْدٌ: وَ قَدْ بَقِيَ لِي عِنْدَكُمْ شَيْءٌ مَا أَرَاكُمْ فَعَلْتُمُوهُ. فَقَالَ زِيَادٌ اقْطَعُوا لِسَانَهُ. فَلَمَّا أَخْرَجُوا لِسَانَهُ [لِيُقْطَعَ] قَالَ: نَفِّسُوا عَنِّي حَتَّى أَتَكَلَّمَ كَلِمَةً وَاحِدَةً. فَنَفَّسُوا عَنْهُ فَقَالَ: وَ اللَّهِ هَذَا تَصْدِيقُ خَبَرِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ، أَخْبَرَنِي بِقَطْعِ لِسَانِي. فَقَطَعُوا لِسَانَهُ وَ صَلَبُوهُ.
Rusheyd said, ‘And there has remained one thing for me in your presence, I have yet to see you do it’. Ziyad said, ‘Cut off his tongue!’ When they brought out his tongue in order to cut it, he said, ‘Move away from me until I speak with one phrase’. They move away from him. He said, ‘By Allah-azwj! This is ratification of the Hadeeth of Amir Al-Momineen-asws. He-asws had informed me with the cutting of my tongue’. They cut off his tongue and crucified him’’.[57]
وَ رَوَى أَبُو دَاوُدَ الطَّيَالِسِيُّ عَنْ سُلَيْمَانَ بْنِ زُرَيْقٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ قَالَ: حَدَّثَنِي أَبُو الْعَالِيَةِ قَالَ: حَدَّثَنِي مزرعٌ صَاحِبُ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ، إِنَّهُ قَالَ: لَيُقْبِلَنَّ جَيْشٌ حَتَّى إِذَا كَانُوا بِالْبَيْدَاءِ خُسِفَ بِهِمْ. قَالَ أَبُو الْعَالِيَةِ: قُلْتُ: فَإِنَّكَ لَتُحَدِّثُنِي [بِالْغَيْبِ]
And it is reported by Abu Dawood Al Tayalisi, from Suleyman Bin Zureyq, from Abdul Aziz Bin Suheyb who said, ‘It is narrate to me by Abu Al Aaliya who said,
‘It is narrated to me by Mazra’a, a companion of Ali-asws Bin Abu Talib-asws that he-asws said: ‘An army will be coming until when they are at Al-Bayda’a, it (ground) would submerge with them’. Abu Aaliya said, ‘I said, ‘So, you are narrating to me with the (matters of the) unseen’.
فَقَالَ [مزرعٌ]: احْفَظْ مَا أَقُولُ لَكَ فَإِنَّمَا حَدَّثَنِي بِهِ الثِّقَةُ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ. [قَالَ:] وَ حَدَّثَنِي أَيْضاً شَيْئاً آخَرَ، [قَالَ]: لَتُؤْخَذُنَّ فَلَتُقْتَلُنَّ وَ لَتُصْلَبُنَّ بَيْنَ شُرْفَتَيْنِ مِنْ شُرَفِ الْمَسْجِدِ. [قَالَ أَبُو الْعَالِيَةِ:] فَقُلْتُ لَهُ: إِنَّكَ لَتُحَدِّثُنِي بِالْغَيْبِ! فَقَالَ: احْفَظْ مَا أَقُولُ لَكَ.
Mazra’a said, ‘Memorise what I am saying to you, for rather it is narrated to me by the trustworthy, Ali-asws Bin Abu Talib-asws’. And he-asws narrated to me with another thing as well. He-asws said: ‘You will be seized and be killed, and you will be crucified between the two terraces from the terraces of the Masjid’. Abu Aaliya said, ‘I said to him, ‘You are narrating to me with the unseen matters!’ He said, ‘Memorise what I am saying to you’.
قَالَ أَبُو الْعَالِيَةِ: فَوَ اللَّهِ مَا أَتَتْ عَلَيْنَا جُمُعَةٌ حَتَّى أُخِذَ مَزْرَعٌ، فَقُتِلَ وَ صُلِبَ بَيْنَ شُرْفَتَيْنِ مِنْ شُرَفِ الْمَسْجِدِ.
Abu Aaliya said, ‘By Allah-azwj! A Friday had not come upon us until Mazra’a was seized and crucified between the two terraces from the terraces of the Masjid’’.[58]
وَ رَوَى مُحَمَّدُ بْنُ مُوسَى الْعَنَزِيُّ قَالَ: كَانَ مَالِكُ بْنُ ضَمْرَةَ الرَّوَّاسِيُّ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ مِمَّنِ اسْتَبْطَنَ مِنْ جِهَتِهِ عِلْماً كَثِيراً، وَ كَانَ أَيْضاً قَدْ صَحِبَ أَبَا ذَرٍّ فَأَخَذَ مِنْ عِلْمِهِ، وَ كَانَ يَقُولُ فِي أَيَّامِ بَنِي أُمَيَّةَ: اللَّهُمَّ لَا تَجْعَلْنِي شَرَّ الثَّلَاثَةِ.
And it is reported by Muhammad Bin Musa Al Anzy who said,
‘Malik Bin Zumrah Al-Rawasy was from the companions of Amir Al-Momineen-asws, and from the one ones who had learnt a lot of knowledge from him-asws, and he had also accompanied Abu Zarr-ra and had taken from his-ra knowledge, and he was saying regarding the days of the clan of Umarra, ‘O Allah-azwj! Do not Make me to be of the tree evils’.
فَيُقَالُ: لَهُ: وَ مَا الثَّلَاثَةُ؟ فَيَقُولُ: رَجُلٌ يُرْمَى بِهِ مِنْ فَوْقِ طِمَارٍ، وَ رَجُلٌ تُقْطَعُ يَدَاهُ وَ رِجْلَاهُ وَ يُصْلَبُ، وَ رَجُلٌ يَمُوتُ عَلَى فِرَاشِهِ.
It was said to him, ‘And what are the three?’ He said, ‘A man thrown with from above a mountain, and a man whose hands and feet are cut and he is crucified, and a man dying upon his bed’.
فَكَانَ مِنَ النَّاسِ مَنْ يَهْزَأُ بِهِ وَ يَقُولُ: هُوَ مِنْ أَكَاذِيبِ أَبِي تُرَابٍ. قَالَ: فَكَانَ الَّذِي رُمِيَ بِهِ مِنْ طِمَارٍ هَانِئَ بْنَ عُرْوَةَ، وَ الَّذِي قُطِعَ وَ صُلِبَ رُشَيْدٌ الْهَجَرِيُّ، وَ مَاتَ مَالِكٌ عَلَى فِرَاشِهِ.
From the people there was one who ridiculed with him and said, ‘It is from the lies (nouzobillah) of Abu Turab (Ali-asws)!’ He said, ‘The one who would be thrown with from a mountain is Hany Bin Urwah, and the one whose hands and feet would be cut and he would be crucified is Rusheyd Al-Hajary, and Malik would die upon his bed’’.[59]
وَ قَالَ ابْنُ أَبِي الْحَدِيدِ: وَ رَوَى قَيْسُ بْنُ الرَّبِيعِ عَنْ أَبِي هَارُونَ الْعَبْدِيِّ عَنْ رَبِيعَةَ بْنِ مَالِكٍ السَّعْدِيِّ قَالَ: أَتَيْتُ حُذَيْفَةَ بْنَ الْيَمَانِ فَقُلْتُ: يَا أَبَا عَبْدِ اللَّهِ إِنَّ النَّاسَ لَيَتَحَدَّثُونَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ مَنَاقِبِهِ فَيَقُولُ لَهُمْ أَهْلُ الْبَصْرَةِ: إِنَّكُمْ لَتُفْرِطُونَ فِي تَقْرِيظِ هَذَا الرَّجُلِ. فَهَلْ أَنْتَ مُحَدِّثِي بِحَدِيثٍ عَنْهُ أَذْكُرُهُ لِلنَّاسِ؟
And Ibn Abi Al Hadeed said, ‘And it is reported by Qays Bin Al Rabie, from Abu Haroun Al Abdy, from Rabie Bin Malik Al Sa’dy who said,
‘I came to Huzeyfa Bin Al-Yamani and said, ‘O Abu Abdullah! The people are narrating about Ali-asws Bin Abu Talib-asws and his-asws virtues, so the people of Al-Basra are saying to them, ‘You all are over-indulging in the praise of this man-asws!’ So, can you narrated to me with a Hadeeth about him-asws, I can mention it to the people?’
فَقَالَ [حُذَيْفَةُ]: يَا رَبِيعَةُ وَ مَا الَّذِي تَسْأَلُنِي عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ؟ وَ مَا الَّذِي أُحَدِّثُكَ بِهِ عَنْهُ؟ وَ الَّذِي نَفْسُ حُذَيْفَةَ بِيَدِهِ، لَوْ وُضِعَ جَمِيعُ أَعْمَالِ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي كِفَّةِ الْمِيزَانِ مُنْذُ بَعَثَ اللَّهُ تَعَالَى مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ إِلَى يَوْمِ النَّاسِ هَذَا، وَ وُضِعَ عَمَلٌ وَاحِدٌ مِنْ أَعْمَالِ عَلِيٍّ فِي الْكِفَّةِ الْأُخْرَى لَرَجَحَ عَلَى أَعْمَالِهِمْ كُلِّهَا.
Huzeyfa said, ‘O Rabie! And what is that which you are asking me about Ali-asws? And what is that which I should narrate to you with about him-asws? By the One-azwj in Whose Hand is my soul! Even if all the deeds of the community of Muhammad-saww were to be placed in one hand of the scale, since Allah-azwj Sent Muhammad-saww up to this day of the people, and one deed from the deeds of Ali-asws was to be placed in the other hand, it would outweigh over their deeds, all of them’.
فَقَالَ رَبِيعَةُ: هَذَا الْمَدْحُ الَّذِي لَا يُقَامُ لَهُ وَ لَا يُقْعَدُ وَ لَا يُحْمَلُ، إِنِّي لَأَظُنُّهُ إِسْرَافاً يَا أَبَا عَبْدِ اللَّهِ.
Rabie said, ‘This is the praise which there is no standing for it (to speak), nor sitting for it (in a gathering), nor any tolerance for it. I think it is extravagant, O Abu Abdullah!’
فَقَالَ حُذَيْفَةُ: يَا لُكَعُ وَ كَانَ لَا يُحْمَلُ-: وَ أَيْنَ كَانَ الْمُسْلِمُونَ يَوْمَ الْخَنْدَقِ وَ قَدْ عَبَرَ إِلَيْهِمْ عَمْرٌو وَ أَصْحَابُهُ، فَمَلَكَهُمُ الْهَلَعُ وَ الْجَزَعُ، وَ دَعَا إِلَى الْمُبَارَزَةِ فَأَحْجَمُوا عَنْهُ حَتَّى بَرَزَ إِلَيْهِ عَلِيٌّ عَلَيْهِ السَّلَامُ فَقَتَلَهُ؟
Huzeyfa said, ‘O depraved!’ -and he (Rabie) could not tolerate, ‘And where were the Muslims on the day of (battle of) Khandaq and Amro (Bin Abd Wudd) and his companions has crossed over to them? They were overcome by the terror and the panic. And he called to the duel, and they held back from him until Ali-asws duelled to him and killed him?
وَ الَّذِي نَفْسُ حُذَيْفَةَ بِيَدِهِ لَعَمَلُهُ ذَلِكَ الْيَوْمَ أَعْظَمُ أَجْراً مِنْ أَعْمَالِ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِلَى هَذَا الْيَوْمِ وَ إِلَى أَنْ تَقُومَ السَّاعَةُ.
By the One-azwj in Whose Hand is the soul of Huzeyfa! His deed of that day is of greater Recompense that the deeds of the community of Muhammad-saww up to this day and up to the establishment of the Hour’’.[60]
[1069] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ لِعَمَّارِ بْنِ يَاسِرٍ وَ قَدْ سَمِعَهُ يُرَاجِعُ الْمُغِيرَةَ بْنَ شُعْبَةَ كَلَاماً-: دَعْهُ يَا عَمَّارُ فَإِنَّهُ لَمْ يَأْخُذْ مِنَ الدِّينِ إِلَّا مَا قَارَبَتْهُ الدُّنْيَا [وَ] عَلَى عَمْدٍ لَبَسَ عَلَى نَفْسِهِ، لِيَجْعَلَ الشُّبُهَاتِ عَاذِراً لِسَقَطَاتِهِ.
(The book) ‘Nahj (Al Balagah) –
And he-asws (Imam Ali-asws) said to Ammar Bin Yasser-ra, and he-ra had responded to Al-Mugheira Bin Shuba with some talk: (Imam Ali-asws) ‘Leave him, O Ammar-ra, for he had not taken from the religion except what could draw him closer to the world, upon deliberating confusing (others) regarding himself in order to make the suspicions as a treachery for his errors’’.[61]
[1070] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ لِلْأَشْعَثِ بْنِ قَيْسٍ مُعَزِّياً: إِنْ صَبَرْتَ صَبْرَ الْأَكَارِمِ، إِلَّا سَلَوْتَ سُلُوَّ الْبَهَائِمِ.
(The book) ‘Al-Nahj (Balagah) –
He-asws said to Al-Ash’as Bin Qays as a consolation (upon the death of his son): ‘Either you be patient like the patience of the honourable (people), or you will forget like the forgetfulness of animals’’.[62]
[1071] – كا: أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ أَبِيهِ عَلَيْهِ السَّلَامُ قَالَ: إِنَّ الرَّجُلَ كَانَ فِي الْقَبِيلَةِ مِنْ شِيعَةِ عَلِيٍّ عَلَيْهِ السَّلَامُ، فَيَكُونُ زَيْنَهَا آدَاهُمْ لِلْأَمَانَةِ، وَ أَقْضَاهُمْ لِلْحُقُوقِ وَ أَصْدَقُهُمْ، إِلَيْهِ وَصَايَاهُمْ وَ وَدَائِعُهُمْ، تُسْأَلُ الْعَشِيرَةُ عَنْهُ فَتَقُولُ: مَنْ مِثْلُ فُلَانٍ! إِنَّهُ لَآدَانَا لِلْأَمَانَةِ وَ أَصْدَقُنَا لِلْحَدِيثِ.
Abu Ali Al-Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Zayd Al Shaham,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘There was a man among the tribes from the Shias of Ali-asws. He happened to be their best in paying back the entrustment, and their most judicial for the rights, and their most truthful to him-asws, and their most advising of them and their cordiality. The clan was asked and they said, ‘Who can be like so and so? He was the most fulfiller of us of the entrustment and the most truthful of us of the narration’’.[63]
[1072] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ: يَهْلِكُ فِيَّ رَجُلَانِ: مُحِبٌّ غَالٍ وَ مُبْغِضٌ قَالٍ.
(The book) ‘Nahj (Al Balagah) –
‘Two (types of) men are destroyed regarding me-asws – One who loves me-asws in exaggeration and a hater (what he says)’’.[64]
[1073- 1074]- كِتَابُ الْغَارَاتِ لِإِبْرَاهِيمَ الثَّقَفِيِّ عَنْ يُوسُفَ بْنِ كُلَيْبٍ الْمَسْعُودِيِّ عَنْ مُعَاوِيَةَ بْنِ هِشَامٍ عَنِ الصَّبَّاحِ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنْ أَصْحَابِهِ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ: ادْعُو لِي غَنِيّاً وَ بَاهِلَةَ وَ حَيّاً آخَرَ قَدْ سَمَّاهُمْ فَلْيَأْخُذُوا عَطَايَاهُمْ، فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ مَا لَهُمْ فِي الْإِسْلَامِ نَصِيبٌ، وَ إِنِّي لَشَاهِدٌ لَهُمْ فِي مَنْزِلِي عِنْدَ الْحَوْضِ وَ عِنْدَ الْمَقَامِ الْمَحْمُودِ أَنَّهُمْ أَعْدَائِي فِي الدُّنْيَا وَ الْآخِرَةِ.
Kitab Al Gharaat of Ibrahim Al Saqafi, from Yusuf Bin Kuleyb Al Masoudy, from Muawiya Bin Hisham, from Al Sabbah Al Muzanny, from Al Haris Bin Haseyra, from his companions,
‘From Ali-asws having said: ‘Call for me-asws (the tribes of) Ghaniyya, and Bahila’, and other tribes which he-asws named them, ‘So, let them take their awards. By the One-azwj Who Split the Seed and Formed the person! There is no share for them in Al-Islam, and I-asws shall be a witness to them in my position by the Fountain, and at Maqam Al-Mahmoud (the Praise-worthy Position), they are my-asws enemies in the world and the Hereafter.
وَ لَئِنْ ثَبَتَ قَدَمَايَ لَأَرُدَّنَّ قَبَائِلَ إِلَى قَبَائِلَ وَ قَبَائِلَ إِلَى قَبَائِلَ، وَ لَأُبَهْرِجَنَّ سِتِّينَ قَبِيلَةً مَا لَهُمْ فِي الْإِسْلَامِ نَصِيبٌ.
And if my-asws feet were to be affirmed, I-asws shall return tribes to tribes, and tribes to tribes, and I-asws shall expel sixty tribes, there is no share for them in Al-Islam’’.[65]
وَ عَنْ يُوسُفَ بْنِ كُلَيْبٍ عَنْ يَحْيَى بْنِ سَالِمٍ عَنِ عَمْرِو بْنِ عُمَيْرٍ عَنْ أَبِيهِ عَنْهُ عَلَيْهِ السَّلَامُ مِثْلَهُ.
And from Yusuf Bin Kuleyb, from Yahya Bin Salim, from Amro Bin Umeyr, from his father,
‘From him-asws – similar to it’’.[66]
[1075] – نَهْجٌ: [وَ] فِي حَدِيثِهِ عَلَيْهِ السَّلَامُ: هَذَا الْخَطِيبُ الشَّحْشَحُ.
(The book) ‘Al Nahj (Balagah) –
‘And in a Hadeeth of his-asws: ‘This one (Sa’sa Bin Sowhan) is a versatile speaker’’.[67]
[1076] – نَهْجٌ: [وَ] مِنْ كَلَامٍ لَهُ عَلَيْهِ السَّلَامُ كَلَّمَ بِهِ عَبْدَ اللَّهِ بْنَ زَمْعَةَ وَ هُوَ مِنْ شِيعَتِهِ، وَ ذَلِكَ أَنَّهُ قَدِمَ عَلَيْهِ فِي خِلَافَتِهِ يَطْلُبُ مِنْهُ مَالًا فَقَالَ عَلَيْهِ السَّلَامُ: إِنَّ هَذَا الْمَالَ لَيْسَ لِي وَ لَا لَكَ، وَ إِنَّمَا هُوَ فَيْءُ الْمُسْلِمِينَ وَ جَلْبُ أَسْيَافِهِمْ، فَإِنْ شَرِكْتَهُمْ فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظِّهِمْ، وَ إِلَّا فَجَنَاةُ أَيْدِيهِمْ لَا تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ.
(The book) ‘Nahj (Al Balagah) –
‘And from a speech of his-asws he-asws spoke with Abdullah Bin Zam’ah, and he is from his-asws Shias, and that is because he had arrived to him during his-asws caliphate seeking wealth from him-asws. He-asws said: ‘This wealth is neither for me-asws nor for you, and rather it is a war booty of the Muslims, and their swords have pulled it. So, if you had participated in their wars, there would be for you like their share, or else the harvest of their hands cannot happen to be for other than their mouths’’.[68]
[1077] – نَهْجٌ: [وَ] هَنَّأَ بِحَضْرَتِهِ عَلَيْهِ السَّلَامُ رَجُلٌ رَجُلًا بِغُلَامٍ وُلِدَ لَهُ فَقَالَ: لِيَهْنِئْكَ الْفَارِسُ. فَقَالَ عَلَيْهِ السَّلَامُ: لَا تَقُلْ ذَاكَ وَ لَكِنْ قُلْ: شَكَرْتَ الْوَاهِبَ، وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ، وَ بَلَغَ أَشُدَّهُ، وَ رُزِقْتَ بِرَّهُ.
(The book) ‘Nahj (Al Balagah) –
‘And a man congratulated a man in his-asws presence for the boy having been born for him. He-asws said: ‘Congratulations of the horseman’. He-asws said: ‘Do not say that, but say, ‘Thank the Benefactor, Blessings be for you in your gift, and may he reach the adulthood and be Graced the righteousness’’.[69]
[1078] – نَهْجٌ: [وَ] بَنَى رَجُلٌ مِنْ عُمَّالِهِ عَلَيْهِ السَّلَامُ بِنَاءً فَخْماً فَقَالَ [عَلِيٌ] عَلَيْهِ السَّلَامُ. أَطْلَعَتِ الْوَرِقُ رُءُوسَهَا. إِنَّ الْبِنَاءَ لَيَصِفُ لَكَ الْغِنَى.
(The book) ‘Nahj (Al Balagah) –
‘A man from his-asws office bearers built a luxurious house, so Ali-asws said: ‘The silver is showing its head. Surely, the building describes the riches for you’’.[70]
[1079] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ: وَ قَدْ عَزَّى الْأَشْعَثَ بْنَ قَيْسٍ عَنِ ابْنٍ لَهُ: يَا أَشْعَثُ! إِنْ تَحْزَنْ عَلَى ابْنِكَ فَقَدِ اسْتَحَقَّتْ ذَلِكَ مِنْكَ الرَّحِمُ، وَ إِنْ تَصْبِرْ فَفِي اللَّهِ مِنْ كُلِّ مُصِيبَةٍ خَلَفٌ.
(The book) ‘Nahj (Al Balagah) –
‘And he-asws said, and he-asws was consoling Al-Asha’s Bin Qays for (the death) of a son of his: ‘O Ash’as! If you were to grieve upon your son, so that is rightful from you due to the kinship, and if you were to be patient, then in Allah-azwj is a replacement from every difficulty.
يَا أَشْعَثُ! إِنْ صَبَرْتَ جَرَى عَلَيْكَ الْقَدَرُ وَ أَنْتَ مَأْجُورٌ، وَ إِنْ جَزِعْتَ جَرَى عَلَيْكَ وَ أَنْتَ مَأْزُورٌ.
O Ash’as! If you were to be patient, the Pre-determination would flow upon you anyway and you will be Rewarded, and if you were to panic, it would still flow upon you and you would be sinful.
[يَا أَشْعَثُ! ابْنُكَ] سَرَّكَ وَ هُوَ بَلَاءٌ وَ فِتْنَةٌ، وَ حَزَنَكَ وَ هُوَ ثَوَابٌ وَ رَحْمَةٌ.
O Ash’as! Your son cheered you (when he was born), and he was a trial and a Fitna, and he has grieved you (by his death), and it is a Reward and a Mercy’’.[71]
[1080] – يج: رُوِيَ أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ قَالَ يَوْماً: لَوْ وَجَدْتُ رَجُلًا ثِقَةً لَبَعَثْتُ مَعَهُ بِمَالٍ إِلَى الْمَدَائِنِ إِلَى شِيعَتِي. فَقَالَ رَجُلٌ فِي نَفْسِهِ: لَآتِيَنَّهُ وَ لَأَقُولَنَّ أَنَا أَذْهَبُ بِالْمَالِ فَهُوَ يَثِقُ بِي، فَإِذَا أَخَذْتُهُ أَخَذْتُ طَرِيقَ الشَّامِ إِلَى مُعَاوِيَةَ،
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘Ali-asws said one day: ‘If I-asws could find a trustworthy man, I-asws would send some wealth with him to Al-Madain to my-asws Shias’. A man said within himself, ‘I shall go to him-asws and say that I will go with the wealth, and he-asws would trust me with it. When I have taken it, I shall take the road to Syria to Muawiya’.
فَجَاءَ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا أَذْهَبُ بِالْمَالِ، فَرَفَعَ رَأْسَهُ إِلَيَّ وَ قَالَ: إِلَيْكَ عَنِّي تَأْخُذُ طَرِيقَ الشَّامِ إِلَى مُعَاوِيَةَ.
He came to Ali-asws and said, ‘O Amir Al-Momineen-asws! I shall go with the wealth’. He-asws raised his-asws head towards me and said: ‘Get away from me-asws! You will be taking the road of Syria to Muawiya’’.[72]
[1081] – نَهْجٌ: [وَ] قِيلَ: إِنَّ الْحَارِثَ بْنَ حَوْطٍ أَتَاهُ عَلَيْهِ السَّلَامُ فَقَالَ: أَ تَرَانِي [أَظُنُّ أَنَ] أَصْحَابَ الْجَمَلِ كَانُوا عَلَى ضَلَالَةٍ! فَقَالَ عَلَيْهِ السَّلَامُ: يَا حَارِ إِنَّكَ نَظَرْتَ تَحْتَكَ وَ لَمْ تَنْظُرْ فَوْقَكَ فَحِرْتَ، إِنَّكَ لَمْ تَعْرِفِ الْحَقَّ فَتَعْرِفَ أَهْلَهُ، وَ لَمْ تَعْرِفِ الْبَاطِلَ فَتَعْرِفَ مَنْ أَتَاهُ.
(The book) ‘Nahj (Al Balagah) –
‘And it is said that Al-Haris Bin Howt came to him-asws and said, ‘What is your-asws view if I were to think that the companions of the camel were (not) upon the straying!’ He-asws said: ‘O Haris! You looked beneath you (at the apparent) and did not look above you (at the truth), so you are confused. You did not recognise the truth, so you could recognise its people, and did not recognise the falsehood, so you could recognise who came to it’.
فَقَالَ الْحَارِثُ: فَإِنِّي أَعْتَزِلُ مَعَ سَعْدِ بْنِ مَالِكٍ وَ عَبْدِ اللَّهِ بْنِ عُمَرَ، فَقَالَ عَلَيْهِ السَّلَامُ: إِنَّ سَعْداً وَ عَبْدَ اللَّهِ لَمْ يَنْصُرَا الْحَقَّ وَ لَمْ يَخْذُلَا الْبَاطِلَ.
Al-Haris said, ‘I shall isolate along with Sa’ad Bin Malik and Abdullah Bin Umar’. He-asws said: ‘Sa’ad and Abdullah did not help the truth and did not abandon the falsehood’’.[73]
[1082- 1083]- كِتَابُ الْغَارَاتِ لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ بِإِسْنَادِهِ عَنْ زَاذَانَ قَالَ: انْطَلَقْتُ مَعَ قَنْبَرَ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ فَقَالَ: قُمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَدْ خَبَأْتُ لَكَ خَبِيئَةً. قَالَ: فَمَا هُوَ؟ قَالَ: قُمْ مَعِي فَقَامَ فَانْطَلَقَ إِلَى بَيْتِهِ فَإِذَا بَاسِنَةٌ مَمْلُوءَةٌ جَامَاتٍ مِنْ ذَهَبٍ وَ فِضَّةٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ لَا تَتْرُكُ شَيْئاً إِلَّا قَسَمْتَهُ فَادَّخَرْتُ هَذَا لَكَ.
Kitab Al Gharaat of Ibrahim Bin Muhammad Al Saqafi, by his chain from Zazan who said,
‘I went with Qanbar to Ali-asws. He said, ‘Arise, O Amir Al-Momineen-asws, for I have hidden a deposit for you-asws’. He-asws said: ‘What is it?’ He said, ‘Arise with me’. He-asws stood up and went to his house, and there was a container filled with a collection of gold and silver. He said, ‘O Amir Al-Momineen-asws! You-asws do not leave anything except you-asws distribute it, so I have hoarded this for you-asws’.
قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: لَقَدْ أَحْبَبْتَ أَنْ تُدْخِلَ بَيْتِي نَاراً كَثِيرَةً؟ فَسَلَّ سَيْفَهُ فَضَرَبَهَا فَانْتَثَرَتْ مِنْ بَيْنِ إِنَاءٍ مَقْطُوعٍ نِصْفُهُ أَوْ ثُلُثُهُ، ثُمَّ قَالَ: اقْسِمُوهُ بِالْحِصَصِ.
Ali-asws said: ‘I-asws would have loved it if you could have entered a lot of fire into my-asws house (instead)!’ He-asws unsheathed his-asws sword and struck it, and it scattered from between the cut pieces of the container, half or its third. Then he-asws said: ‘distribute it with the quotas’.
فَفَعَلُوا وَ جَعَلَ [عَلِيٌ] يَقُولُ:
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
They did so, and Ali-asws went on to say (a couplet): ‘This is my-asws crime and his choice in it when each betrayer, his hand is to his mouth’.
[ثُمَّ قَالَ:] يَا بَيْضَاءُ وَ يَا صَفْرَاءُ غُرِّي غَيْرِي!
Then he-asws said: ‘O white (silver) and O yellow (gold)! Deceive someone else!’
قَالَ: وَ فِي الْبَيْتِ مِسَاكٌ وَ إِبَرٌ فَقَالَ: اقْسِمُوا هَذَا فَقَالُوا: لَا حَاجَةَ لَنَا فِيهِ:
He (the narrator) said, ‘In the house was a handle and some sewing needles. He-asws said: ‘Distribute this’. They said, ‘There is no need for us regarding it’.
قَالَ: وَ كَانَ يَأْخُذُ مِنْ كُلِّ عَامِلٍ مِمَّا يَعْمَلُ: وَ الَّذِي نَفْسِي بِيَدِهِ لَتَأْخُذَنَّ شَرَّهُ مَعَ خَيْرِهِ.
He (the narrator) said, ‘And he-asws used to take from each worker from what he had worked: ‘By the One-azwj in Whose Hand is my-asws soul! We shall take its evil with its good’’.[74]
وَ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ أَنَّهُ قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ لِعَلِيٍّ عَلَيْهِ السَّلَامُ: يَا أَمِيرَ الْمُؤْمِنِينَ! لَوْ أَمَرْتَ لِي بِمَعُونَةٍ أَوْ نَفَقَةٍ فَوَ اللَّهِ مَا عِنْدِي [نَفَقَةٌ] إِلَّا أَنْ أَبِيعَ بَعْضَ عُلُوفِي. قَالَ لَهُ: لَا وَ اللَّهِ مَا أَجِدُ لَكَ شَيْئاً إِلَّا أَنْ تَأْمُرَ عَمَّكَ أَنْ يَسْرِقَ فَيُعْطِيَكَ.
And from Habeeb Bin Abu Sabit having said,
‘Abdullah son of Ja’far-asws Bin Abu Talib-asws said to Ali-asws, ‘O Amir Al-Momineen-asws! If you-asws could order with (financial) assistance or expense monies for me, for by Allah-azwj, there is no expense money for me except if I were to sell part of my fodder’. He-asws said to him: ‘No, by Allah-azwj! I-asws do not find for you except if you are instructing your uncle-asws to steal and give it to you’’.[75]
[1084] – يج: رُوِيَ أَنَّ الْأَشْعَثَ بْنَ قَيْسٍ اسْتَأْذَنَ عَلَى عَلِيٍّ عَلَيْهِ السَّلَامُ فَرَدَّهُ قَنْبَرُ، فَأَدْمَى أَنْفَهُ فَخَرَجَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ قَالَ: مَا ذَاكَ يَا أَشْعَثُ! أَمَا وَ اللَّهِ لَوْ بِعَبْدِ ثَقِيفٍ مَرَرْتَ لَاقْشَعَرَّتْ شُعَيْرَاتُ اسْتِكَ!
(The book) ‘Al-Kharaij Wa Al-Jaraih’ – Al-Ash’as Bin Qays sought permission to see Ali-asws, but Qanbar returned him, so he bled his nose. Ali-asws came out and said: ‘What is that, O Ash’as! But, by Allah-azwj! But, by Allah-azwj! If you had passed by a slave of Saqeef, your hair would have stood on its ends’.
قَالَ: وَ مَنْ غُلَامُ ثَقِيفٍ؟ قَالَ: غُلَامٌ يَلِيهِمْ لَا يَبْقَى بَيْتٌ مِنَ الْعَرَبِ إِلَّا أَدْخَلَهُمُ الذُّلَّ. قَالَ: كَمْ يَلِي؟ قَالَ: عِشْرِينَ إِنْ بَلَغَهَا.
He said, ‘And who is the slave of Saqeef?’ He-asws said: ‘A slave ruling them. There will not remain any house of the Arabs except he would enter the disgrace into them’. He said, ‘How long will he rule for?’ He-asws said: ‘Twenty (years), if he reaches it’.
[ثُمَ] قَالَ الرَّاوِي: وَلِيَ الْحَجَّاجُ سَنَةَ خَمْسٍ وَ سَبْعِينَ وَ مَاتَ سَنَةَ خَمْسٍ وَ تِسْعِينَ.
Then the reported said, ‘Al-Hajjaj ruled in the year seventy-five and died in the year ninety-five’’.[76]
[1085] – يج: وَ رَوَى جُمَيْعُ بْنُ عُمَيْرٍ قَالَ: اتَّهَمَ عَلِيٌّ عَلَيْهِ السَّلَامُ رَجُلًا يُقَالُ لَهُ الْعِيزَارُ بِرَفْعِ أَخْبَارِهِ إِلَى مُعَاوِيَةَ، فَأَنْكَرَ ذَلِكَ وَ جَحَدَ فَقَالَ: لَتَحْلِفُ بِاللَّهِ إِنَّكَ مَا فَعَلْتَ! قَالَ: نَعَمْ، وَ بَدَرَ يَحْلِفُ. فَقَالَ [لَهُ عَلِيٌ]: إِنْ كُنْتَ كَاذِباً فَأَعْمَى اللَّهُ بَصَرَكَ.
(The book) ‘Kharaij Wa Al Jaraih’ – And it is reported by Jumie Bin Umeyr who said,
‘Ali-asws accused a man called Al-Izar with raising his-asws news to Muawiya. He denied that and rejected. He-asws said: ‘Will you swear an oath with Allah-azwj that you did not do so!’ He said, ‘Yes’, and rushed to swear. Ali-asws said to him: ‘If you are lying, may Allah-azwj Blind your sight!’
[قَالَ:] فَمَا دَارَتِ الْجُمُعَةُ حَتَّى أَخْرَجَ أَعْمَى يُقَادُ، قَدْ أَعْمَى اللَّهُ بَصَرَهُ.
He said, ‘The Friday did not come around until he came out almost blind. Allah-azwj had Blinded his sight’’.[77]
[1086] – ما: جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ زَكَرِيَّا عَنْ عَبَّادِ بْنِ يَعْقُوبَ، عَنْ مَطَرِ بْنِ أَرْقَمَ عَنِ الْحَسَنِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ صَفْوَانَ بْنِ قَبِيصَةَ، عَنِ الْحَارِثِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: قَرَأْتُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ سَبْعِينَ سُورَةً مِنَ الْقُرْآنِ أَخَذْتُهَا مِنْ فِيهِ، وَ زَيْدُ [بْنُ ثَابِتٍ] ذُو ذُؤَابَتَيْنِ يَلْعَبُ مَعَ الْغِلْمَانِ، وَ قَرَأْتُ سَائِرَ أَوْ قَالَ: بَقِيَّةَ- الْقُرْآنِ عَلَى خَيْرِ هَذِهِ الْأُمَّةِ، وَ أَقْضَاهُمْ بَعْدَ نَبِيِّهِمْ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَلِيِّ بْنِ أَبِي طَالِبٍ.
(The book) ‘Amaali’ – A group from Abu Al Mufazzal, from Muhammad Bin Al Qasim Bin Zakariyya, from Abbad Bin Yaqoub, from Matr Bin Arqam, from Al-Hassan Bin Amro Al Fuqeymi, from Safwan Bin Qabeesa, from Al Haris Bin Suweyd, from Abdullah Bin Masoud who said,
‘I read seventy Chapters from the Quran were recite unto the Prophet-saww having taken it from his-saww mouth and Zayd Bin Sabit was playing with the boys, and I read the rest’ – or said, ‘The remainder of the Quran to the good ones from this community, and the most carrying of them after their Prophet-saww is Ali-asws Bin Abu Talib-asws’’.[78]
[1087] – ما: جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ شُرَيْحِ بْنِ يُونُسَ، عَنْ هَيْثَمِ بْنِ بَشِيرٍ عَنْ يَعْلَى بْنِ عَطَاءٍ عَنْ عَبْدِ اللَّهِ بْنِ نَافِعٍ: أَنَّ أَبَا مُوسَى [الْأَشْعَرِيَ] عَادَ الْحَسَنَ بْنَ عَلِيٍّ عَلَيْهِ السَّلَامُ، فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَمَا إِنَّهُ لَا يَمْنَعُنَا مَا فِي أَنْفُسِنَا عَلَيْكَ أَنْ نُحَدِّثَكَ بِمَا سَمِعْنَا [سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ:] إِنَّهُ مَنْ عَادَ مَرِيضاً شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ، كُلُّهُمْ يَسْتَغْفِرُ لَهُ إِنْ كَانَ مُصْبِحاً حَتَّى يُمْسِيَ، وَ إِنْ كَانَ مُمْسِياً حَتَّى يُصْبِحَ، وَ كَانَ لَهُ خَرِيفٌ فِي الْجَنَّةِ.
(The book) ‘Amaali’ – A group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Abdul Aziz, from Shureyh Bin Yunus, from Haysam Bin Bashir, from Ya’la Bin Ata’a, from Abdullah Bin Nafie,
‘Abu Musa Al-Ashari visited Al-Hassan-asws Bin Ali-asws. Ali-asws said: ‘But surely, what is in our-asws selves against you does not prevent us-asws to narrate to you with what we-asws (I-asws) heard Rasool-Allah-saww saying: ‘One who visits a sick person, seventy thousand Angels would escort him, all of them seeking Forgiveness for him, if it was morning (then ) until evening, and if it was evening (then) until morning, and there would be a legend for him in the Paradise’’.[79]
[1088- 1093]- كِتَابُ الْغَارَاتِ عَنْ قَدَمٍ الضَّبِّيِّ قَالَ: بَعَثَ عَلِيٌّ عَلَيْهِ السَّلَامُ إِلَى لَبِيدِ بْنِ عُطَارِدٍ التَّمِيمِيِّ لِيُجَاءَ بِهِ، فَمَرَّ [الَّذِي أَخَذَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ] بِمَجْلِسٍ مِنْ مَجَالِسِ بَنِي أَسَدٍ وَ فِيهِ نُعَيْمُ بْنُ دَجَاجَةَ، فَقَامَ نُعَيْمٌ فَخَلَّصَ الرَّجُلَ، فَأَتَوْا أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فَقَالُوا: أَخَذْنَا الرَّجُلَ فَمَرَرْنَا بِهِ عَلَى نُعَيْمِ بْنِ دَجَاجَةَ فَخَلَّصَهُ وَ كَانَ نُعَيْمٌ مِنْ شُرْطَةِ الْخَمِيسِ
Kitab Al Gharaat – From Qadim Al Zaby who said,
‘Ali-asws sent someone to Labeed Bin Utarid Al-Tameemi to come with him. The one who was taking him to Amir Al-Momineen-asws passed by a gathering from the gatherings of the clan of Asad, and in it was Nueym Bin Dajajah. Nueym stood up and freed the man, and they came to Amir Al-Momineen-asws and said: ‘We had taken the man and we passed by Nueym Bin Dajajah, and he freed him,’. And Nueym was from the Khamese Brigade’.
فَقَالَ: عَلَيَّ بِنُعَيْمٍ. [فَأُتِيَ بِهِ] فَأَمَرَ بِهِ أَنْ يُضْرَبَ ضَرْباً مُبْرِحاً، فَلَمَّا وَلَّوْا بِهِ [إِلَى السِّجْنِ] قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ! إِنَّ الْمُقَامَ مَعَكَ لَذُلٌّ وَ إِنَّ فِرَاقَكَ كُفْرٌ. قَالَ: إِنَّهُ لَكَذَاكَ؟ قَالَ: نَعَمْ. قَالَ: خَلُّوا سَبِيلَهُ.
He-asws said: ‘To me-asws with Nueym’. They came with him. He-asws ordered with him to be struck a sharp hit. When they turned with him to the prison, he said, ‘O Amir Al-Momineen-asws! Surely the position with you-asws is a disgrace but separation from you-asws is Kufr’. He-asws said: ‘It is like that?’ He said, ‘Yes’. He-asws said: ‘Free his way’’.[80]
وَ عَنِ الْفَضْلِ بْنِ دُكَيْنٍ عَنِ الْحَسَنِ بْنِ حَيٍّ عَنِ ابْنِ أَبِي لَيْلَى قَالَ: إِنَّ عَلِيّاً عَلَيْهِ السَّلَامُ رَزَقَ شُرَيْحاً الْقَاضِيَ خَمْسَ مِائَةٍ.
And from Al Fazl Bin Zukeyn, from Al-Hassan Bin Hayy, from Ibn Abu Layli who said,
‘Ali-asws graced Shureyh the judge, five hundred (Dirhams)’’.[81]
وَ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ سَالِمٍ الْجُعْفِيِّ عَنِ الشَّعْبِيِّ قَالَ: وَجَدَ عَلِيٌّ عَلَيْهِ السَّلَامُ دِرْعاً لَهُ عِنْدَ نَصْرَانِيٍّ فَجَاءَ بِهِ إِلَى شُرَيْحٍ يُخَاصِمُهُ إِلَيْهِ، [فَلَمَّا نَظَرَ إِلَيْهِ] ذَهَبَ يَتَنَحَّى، فَقَالَ: مَكَانَكَ. وَ جَلَسَ إِلَى جَنْبِهِ
And from Ismail Bin Aban, from Amro Bin Shimr, from Salim Al Kufy, from Al Shaby who said,
‘Ali-asws found an armour of his in the possession of a Christian, so he-asws came with him to Shureyh to dispute him to him. When he looked at him-asws, he went aside. He-asws said: ‘In your place, and sit to his side’.
وَ قَالَ: يَا شُرَيْحُ أَمَا لَوْ كَانَ خَصْمِي مُسْلِماً مَا جَلَسْتُ إِلَّا مَعَهُ، وَ لَكِنَّهُ نَصْرَانِيٌّ، وَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِذَا كُنْتُمْ وَ إِيَّاهُمْ فِي طَرِيقٍ فَأَلْجِئُوهُمْ إِلَى مُضَائَقَةٍ، وَ صَغِّرُوا بِهِمْ كَمَا صَغَّرَ اللَّهُ بِهِمْ فِي غَيْرِ أَنْ تَظْلِمُوا.
And he-asws said: ‘O Shureyh! But, if a Muslim had disputed with me-asws, I-asws would not sit except with him, but he is a Christian, and Rasool-Allah-saww said: ‘Whenever you and them are in a road, then lead them to annoyance, and belittle them just as Allah-azwj Belittled them without being unjust’’.
ثُمَّ قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِنَّ هَذِهِ دِرْعِي لَمْ أَبِعْ وَ لَمْ أَهَبْ. فَقَالَ النَّصْرَانِيُّ: مَا الدِّرْعُ إِلَّا دِرْعِي، وَ مَا أَمِيرُ الْمُؤْمِنِينَ عِنْدِي بِكَاذِبٍ.
Then Ali-asws said: ‘This is my-asws armour. I-asws did not sell it and did not gift it’. The Christian said, ‘It is not except my armour, and Amir Al-Momineen-asws is not a liar in my view’.
فَالْتَفَتَ شُرَيْحٌ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ مِنْ بَيِّنَةٍ؟ قَالَ: لَا. فَقَضَى بِهَا [شُرَيْحٌ] لِلنَّصْرَانِيِّ.
Shureyh turned to Ali-asws and said, ‘O Amir Al-Momineen-asws! Is there any proof?’ He-asws said: ‘No’. So, Shuryeh judged with it to be for the Christian.
[فَأَخَذَهَا النَّصْرَانِيُ] فَمَشَى هُنَيْئَةً ثُمَّ أَقْبَلَ، فَقَالَ: أَمَّا أَنَا فَأَشْهَدُ أَنَّ هَذِهِ أَحْكَامُ النَّبِيِّينَ، [أَمِيرُ الْمُؤْمِنِينَ] يَمْشِي إِلَى قَاضِيهِ وَ قَاضِيهِ يَقْضِي عَلَيْهِ! أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ، الدِّرْعُ وَ اللَّهِ دِرْعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ.
The Christian took it and walked for a while, then came back and said, ‘As for I, I testify that this is a ruling of the Prophets-as. Amir Al-Momineen-asws walked to his-asws judge, and his-asws judge judged against him-asws! I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. By Allah-azwj! The armour is your-asws armour, O Amir Al-Momineen-asws’.
قَالَ: أَمَّا إِذَا أَسْلَمْتَ فَهِيَ لَكَ وَ حَمَلَهُ عَلَى فَرَسٍ.
He-asws said: ‘But, when you have become a Muslims, so it is for you’, and he-asws carried him upon a horse.
قال الشعبي: فأخبرني من رآه يقاتل مع علي عليه السلام الخوارج بالنهروان.
Al-Shaby said, ‘The one who reported informed me that he fought alongside Ali-asws against the Kharijites at Al-Nahrawan’’.[82]
وَ عَنْ أَبِي عَمْرٍو الْكِنْدِيِّ قَالَ: كُنَّا ذَاتَ يَوْمٍ عِنْدَ عَلِيٍّ فَوَافَقَ النَّاسُ مِنْهُ طِيبَ نَفْسٍ وَ مِزَاجٍ، فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ حَدِّثْنَا عَنْ أَصْحَابِكَ.
And from Abu Amro Al Kindy who said,
‘One day we were in the presence of Ali-asws. The people were concordant to him-asws, feeling good in self and mood. They said, ‘O Amir Al-Momineen-asws! Narrate to us about your-asws companions’.
قَالَ: عَنْ أَيِّ أَصْحَابِي تَسْأَلُونَنِي؟ قَالُوا: عَنْ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ. قَالَ: كُلُّ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَصْحَابِي، فَعَنْ أَيِّهِمْ تَسْأَلُونَنِي؟ قَالُوا: عَنِ الَّذِينَ رَأَيْنَاكَ تَلْطُفُهُمْ بِذِكْرِكَ وَ بِالصَّلَاةِ عَلَيْهِمْ دُونَ الْقَوْمِ.
He-asws said: ‘Which of my-asws companions are you asking about?’ They said, ‘About the companions of Muhammad-saww’. He-asws said: ‘All the companions of Muhammad-saww are my-asws companions, so about which of them are you asking me-asws?’ They said, ‘About those we have seen you-asws being to them with your-asws mention and with the Salawaat upon them, besides (other) people’.
قَالَ: عَنْ أَيِّهِمْ؟ قَالُوا: حَدِّثْنَا عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: قَرَأَ الْقُرْآنَ وَ عَلِمَ السُّنَّةَ وَ كَفَى بِذَلِكَ
He-asws said: ‘About which of them?’ They said, ‘Narrate to us about Abdullah Bin Masoud’. He-asws said: ‘He read the Quran and knew the Sunnah, and he sufficed with that’.
-. قَالُوا: فَوَ اللَّهِ مَا دَرَيْنَا بِقَوْلِهِ: «وَ كَفَى بِذَلِكَ» كَفَى بِقِرَاءَةِ الْقُرْآنِ وَ عِلْمِ السُّنَّةِ؟ أَمْ كَفَى بِعَبْدِ اللَّهِ؟.
They said, ‘By Allah-azwj! We did not know of his-asws words, ‘And he sufficed with that. Did he sufficed with reading the Quran and knew the Sunnah? Or did he suffice with worshipping Allah-azwj?’
قَالَ: فَقُلْنَا: حَدِّثْنَا عَنْ أَبِي ذَرٍّ. قَالَ: كَانَ يُكْثِرُ السُّؤَالَ فَيُعْطَى وَ يُمْنَعُ، وَ كَانَ شَحِيحاً حَرِيصاً عَلَى دِينِهِ، حَرِيصاً عَلَى الْعِلْمِ الْجَزْمِ، قَدْ مُلِئَ فِي وِعَاءٍ لَهُ حَتَّى امْتَلَأَ وِعَاؤُهُ عِلْماً عَجَزَ فِيهِ.
He (the narrator) said, ‘We said, ‘Narrate to us about Abu Zarr-ra’. He-asws said: ‘He-ra asked a lot of questions, so he-ra was given and prevented, and he-ra was desirous, eager upon his religion, kept upon the firm knowledge. He-ra had been filled in retention of his-ra to the extent that his-ra retention was filled up with knowledge he-ra was unable regarding it’.
قَالَ: فَوَ اللَّهِ مَا دَرَيْنَا بِقَوْلِهِ: «عَجَزَ فِيهِ» أَ عَجَزَ عَنْ كَشْفِهِ مَا كَانَ عِنْدَهُ؟ أَوْ عَجَزَ عَنْ مَسْأَلَتِهِ؟.
He (the narrator) said, ‘By Allah-azwj! We did not know of his-asws words: ‘He-ra was unable regarding it’. Was he-ra unable from revealing whatever was with him-ra? Or was he-ra unable from question it?’
قُلْنَا: حَدِّثْنَا عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ قَالَ: عَلِمَ أَسْمَاءَ الْمُنَافِقِينَ، وَ سَأَلَ عَنِ الْمُعْضِلَاتِ حِينَ غَفَلَ [غَيْرُهُ] عَنْهَا، وَ لَوْ سَأَلُوهُ لَوَجَدُوهُ بِهَا عَالِماً.
We said, ‘Narrated to us about Huzeyfa Bin Al-Yamani’. He-asws said: ‘He knew names of the hypocrites, and asked about the dilemmas when others were heedless about these, and had they asked him, they would have found him knowledgeable’.
قَالُوا: فَحَدِّثْنَا عَنْ سَلْمَانَ الْفَارِسِيِّ قَالَ: مَنْ لَكُمْ بِمِثْلِ لُقْمَانِ الْحَكِيمِ!؟ وَ ذَلِكَ امْرُؤٌ مِنَّا وَ إِلَيْنَا أَهْلَ الْبَيْتِ، أَدْرَكَ الْعِلْمَ الْأَوَّلَ وَ أَدْرَكَ الْعِلْمَ الْآخِرَ، وَ قَرَأَ الْكِتَابَ الْأَوَّلَ وَ قَرَأَ الْكِتَابَ الْآخِرَ بَحْرٌ لَا يُنْزَفُ.
They said, ‘Narrate to us about Salman Al-Farsi-ra’. He-asws said: ‘Who can be for you all like Luqman-as the wise!? And that is a man from us-asws People-asws of the Household. He-ra realised the first knowledge and realised the last knowledge, and he-ra read the first Book and read the last Book, an un-drainable sea’.
قُلْنَا: فَحَدِّثْنَا عَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ: ذَلِكَ امْرُؤٌ خَالَطَ اللَّهُ الْإِيمَانَ بِلَحْمِهِ وَ دَمِهِ وَ شَعْرِهِ وَ بَشَرِهِ حَيْثُ زَالَ [الْحَقُ] زَالَ مَعَهُ، وَ لَا يَنْبَغِي لِلنَّارِ أَنْ تَأْكُلَ مِنْهُ شَيْئاً.
We said, ‘Narrated to us about Ammar Bin Yasser-ra’. He-asws said: ‘That is a man Allah-azwj had Mingled his-ra Eman with his-ra flesh, and his-ra blood, and his-ra hair, and his-ra skin. Wherever the truth moved, he-ra moved with it, and it is not appropriate for the Fire that it consumes anything from him-ra’.
قُلْنَا: فَحَدِّثْنَا عَنْ نَفْسِكَ قَالَ: مَهْلًا، نَهَانَا اللَّهُ عَنِ التَّزْكِيَةِ.
We said, ‘Narrated to us about yourself-asws’. He-asws said: ‘Shh no! Allah-azwj has Forbidden us from the self-purification’.
[فَ] قَالَ لَهُ رَجُلٌ: فَإِنَّ اللَّهَ يَقُولُ: وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ قَالَ: فَإِنِّي أُحَدِّثُ بِنِعْمَةِ رَبِّي. كُنْتُ وَ اللَّهِ إِذَا سَأَلْتُ أُعْطِيتُ، وَ إِذَا سَكَتُّ ابْتُدِيتُ، وَ إِنَّ تَحْتَ الْجَوَانِحِ مِنِّي عِلْماً جَمّاً فَاسْأَلُونِي.
A man said to him-asws, ‘But, Allah-azwj Says: And as for the Favour of your Lord, so do announce (it) [93:11]’. He-asws said: ‘But, I-asws am announcing the Favour of my-asws Lord-azwj. By Allah-azwj! Whenever you had asked me-asws, I gave (the answer), and when you were silent I-asws initiated, and beneath the two wings (shoulders) of mine-asws there is immense knowledge, so ask me-asws’.
فَقَامَ إِلَيْهِ ابْنُ الْكَوَّاءِ. فَسَأَلَهُ عَنْ مَسَائِلَ أَوْرَدْنَاهَا فِي مَحَالِّهَا [مِنْ هَذَا الْكِتَابِ].
Ibn Al Kawa stood up to him-asws and asked him-asws about an issue, I (Majlisi) have referred to in its place from this book’’.[83]
وَ عَنِ النُّعْمَانِ بْنِ سَعْدٍ قَالَ: رَأَيْتُ عَلِيّاً عَلَيْهِ السَّلَامُ عَلَى الْمِنْبَرِ يَقُولُ: أَيْنَ الثَّمُودِيُّ؟ فَطَلَعَ الْأَشْعَثُ فَأَخَذَ كَفّاً مِنَ الْحَصَا وَ ضَرَبَ وَجْهَهُ فَأَدْمَاهُ، وَ انْجَفَلَ وَ انْجَفَلَ النَّاسُ مَعَهُ وَ يَقُولُ: تَرَحاً لِهَذَا الْوَجْهِ تَرَحاً لِهَذَا الْوَجْهِ.
And about Al Numan Bin Sa’ad who said,
‘I saw Ali-asws upon the pulpit saying: ‘Where are the people of Samood?’ Al-Ash’as emerged, grabbed a handful of pebbles and struck his-asws face with it and made it bleed, and he-asws flinched, and the people flinched with him-asws, and said, ‘Destruction be for this face! Destruction be for this face!’’[84]
وَ فِي [كِتَابِ] الْغَارَاتِ عَنْ عَبَّادِ بْنِ عَبْدِ اللَّهِ الْأَسَدِيِّ، قَالَ: كُنْتُ جَالِساً يَوْمَ الْجُمُعَةِ وَ عَلِيٌّ عَلَيْهِ السَّلَامُ يَخْطُبُ عَلَى مِنْبَرٍ مِنْ آجُرٍّ، وَ ابْنُ صُوحَانَ جَالِسٌ فَجَاءَ الْأَشْعَثُ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ غَلَبَتْنَا هَذِهِ الْحَمْرَاءُ عَلَى وَجْهِكَ! فَغَضِبَ [عَلِيٌّ عَلَيْهِ السَّلَامُ] فَقَالَ: [صَعْصَعَةُ] لَيُبَيَّنُ الْيَوْمَ مِنْ أَمْرِ الْعَرَبِ مَا كَانَ يَخْفَى
And in Kitab Al-Gharaat – From Abbad Bin Abdullah Al-Asady who said, ‘I was seated on the day of Friday and Ali-asws was addressing upon a pulpit of bricks, and Ibn Sowhan was seated. Al-Ash’as came and said, ‘O Amir Al-Momineen-asws! These donkeys (non-Arabs and slaves) have overcome upon us upon your-asws face!’ Ali-asws was angered, and Sa’sa said, ‘It has been manifested today from the affairs of the Arabs, what was hidden’.
فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: مَنْ يَعْذِرُنِي عَنْ هَؤُلَاءِ الضَّيَاطِرَةِ، يُقْبِلُ أَحَدُهُمْ يَتَقَلَّبُ عَلَى حَشَايَاهُ، وَ يُهَجِّرُ قَوْمٌ لِذِكْرِ اللَّهِ، فَيَأْمُرُنِي أَنْ أَطْرُدَهُمْ فَأَكُونَ مِنَ الظَّالِمِينَ.
Ali-asws said: ‘Who will excuse me from these large-bodied ones, one of them has overturned from his pack, and a group forsakes from the Zikr of Allah-azwj, so they (people) are instructing me-asws with exiling them, so I-asws would become from the oppressors’.
وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ، لَقَدْ سَمِعْتُ مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: لَيَضْرِبُنَّكُمْ وَ اللَّهِ عَلَى الدِّينِ عَوْداً كَمَا ضَرَبْتُمُوهُمْ عَلَيْهِ بَدْءاً.
By the One-azwj Who Split the Seed and Formed the person! I-asws have heard Muhammad-saww saying: ‘By Allah-azwj! They will be struck upon the religion against just as they were struck upon it in the beginning’’.
قَالَ مُغِيرَةُ: كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ أَمْيَلَ إِلَى الْمَوَالِي وَ أَلْطَفَ بِهِمْ، [وَ] كَانَ عُمَرُ أَشَدَّ تَبَاعُداً مِنْهُمْ.
Mugheira said, ‘Ali-asws used to incline towards the slave and be kind with them, and Umar was severely remote from them’’.[85]
[1094] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ لِكَاتِبِهِ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ: أَلِقْ دَوَاتَكَ، وَ أَطِلْ جِلْفَةَ قَلَمِكَ، وَ فَرِّجْ بَيْنَ السُّطُورِ، وَ قَرْمِطْ بَيْنَ الْحُرُوفِ، فَإِنَّ ذَلِكَ أَجْدَرُ بِصَبَاحَةِ الْخَطِّ.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said to his-asws scribe Ubeydullah Bin Abu Rafie: ‘Make your ink to be sticky, and sharpen the nib of your pen, and separate between the lines, and close-up between the letters, for that would be best suited for the beauty of the handwriting’’.[86]
[1095] – نَهْجٌ: [وَ] قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: يَأْتِي عَلَى النَّاسِ زَمَانٌ، لَا يَبْقَى فِيهِمْ مِنَ الْقُرْآنِ إِلَّا رَسْمُهُ، وَ مِنَ الْإِسْلَامِ إِلَّا اسْمُهُ، مَسَاجِدُهُمْ يَوْمَئِذٍ عَامِرَةٌ مِنَ الْبِنَاءِ، خَرَابٌ مِنَ الْهُدَى، سُكَّانُهَا وَ عُمَّارُهَا شَرُّ أَهْلِ الْأَرْضِ، مِنْهُمْ تَخْرُجُ الْفِتْنَةُ، وَ إِلَيْهِمْ تَأْوِي الْخَطِيئَةُ.
(The book) ‘Nahj (Al Balagah)’ –
‘Amir Al-Momineen-asws said: ‘There shall come a time upon the people, there will not remain among them, from the Quran except its ritual, and from Al-Islam except its name. Their Masjids in those days would be built up of the construction, in ruins of the guidance, and its dwellers and its religious ones would be the evilest of the people of the earth. The Fitna would come out from them and to them will the sins shelter.
يَرُدُّونَ مَنْ شَذَّ عَنْهَا فِيهَا، وَ يَسُوقُونَ مَنْ تَأَخَّرَ عَنْهَا إِلَيْهَا، يَقُولُ اللَّهُ سُبْحَانَهُ: «فَبِي حَلَفْتُ لَأَبْعَثَنَّ عَلَى أُولَئِكَ فِتْنَةً أَتْرُكُ الْحَكِيمَ فِيهَا حَيْرَانَ». وَ قَدْ فَعَلَ، وَ نَحْنُ نَسْتَقِيلُ اللَّهَ عَثْرَةَ الْغَفْلَةِ.
They will return the one who turns away from it, to it, and they would usher the one staying back from it, to it. Allah-azwj the Glorious Says: “I-azwj Swear by Myself-azwj! I-saww shall Send such Fitna upon them, it will leave the wise ones to be confused during it!” And He-azwj will Do so, and we seek Pardon of Allah-azwj for the stumbles of neglect’’.[87]
[1096] – [نَهْجٌ:] وَ قَالَ عَلَيْهِ السَّلَامُ لِغَالِبِ بْنِ صَعْصَعَةَ أَبِي الْفَرَزْدَقِ فِي كَلَامٍ دَارَ بَيْنَهُمَا-: مَا فَعَلَتْ إِبِلُكَ الْكَثِيرَةُ؟ فَقَالَ: ذَعْذَعَتْهَا الْحُقُوقُ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ عَلَيْهِ السَّلَامُ: ذَاكَ أَحْمَدُ سُبُلِهَا.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said to Ghalib Bin Sa’sa Abu Al-Farazdaq in a conversation between them: ‘What did you do with your numerous camels?’ He said, ‘I used them for the (Obligatory) rights, O Amir Al-Momineen-asws’. He-asws said: ‘That is the most praise-worthy of its ways’’.[88]
[1097- 1117]- كِتَابُ الْغَارَاتِ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: لَئِنْ مَلَكْتُ لَأَرْمِيَنَّهُ بِالْحِجَارَةِ. يَعْنِي الْمُغِيرَةَ [بْنَ شُعْبَةَ] وَ كَانَ يَنْتَقِصُ عَلِيّاً عَلَيْهِ السَّلَامُ.
Kitab Al Gharaat – By his chain from Ali Bin Al Numan who said,
‘Ali-asws said: ‘If I-asws had control, I-asws would have pelted him with the stones’ – meaning Al-Mugheira Bin Shuba, and he used to despise Ali-asws.
وَ عَنْ جُنْدَبِ بْنِ عَبْدِ اللَّهِ قَالَ: ذُكِرَ الْمُغِيرَةُ بْنُ شُعْبَةَ عِنْدَ عَلِيٍّ عَلَيْهِ السَّلَامُ فَقَالَ: وَ مَا الْمُغِيرَةُ؟ إِنَّمَا كَانَ سَبَبُ إِسْلَامِهِ لِفَجْرَةٍ وَ غِدْرَةٍ لِمُطْمَئِنِّينَ إِلَيْهَا رَكِبَهَا مِنْهُمْ فَهَرَبَ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَالْعَائِذِ بِالْإِسْلَامِ
And from Jundab Bin Abdullah who said, ‘Al-Mugheira Bin Shuba was mentioned in the presence of Ali-asws. He-asws said: ‘And what is Al-Mugheira? But rather, the reason of his being a Muslim was for transgression and betrayal for them to be reassured to it. He rode from them and fled, and he came to the Prophet-saww like the one sheltering with Al-Islam.
وَ اللَّهِ مَا رَأَى [أَحَدٌ] عَلَيْهِ مِنِ ادِّعَاءِ الْإِسْلَامِ خضوع و لا خشوع [خُضُوعاً وَ لَا خُشُوعاً]. أَلَا وَ إِنَّهُ كَانَ مِنْ ثَقِيفٍ فَرَاعِنَةٌ يُجَانِبُونَ الْحَقَّ وَ يُسْعِرُونَ نِيرَانَ الْحَرْبِ وَ يُوَازِرُونَ الظَّالِمِينَ.
By Allah-azwj! I-asws did not see him being serious upon it, in fulfilling Al-Islam, neither humbleness nor reverence. Indeed! And he was from pharaohs of Saqeef, shunning the truth and igniting the flames of war, and backing the oppressors.
أَلَا لِأَنَّ ثَقِيفاً قَوْمٌ غُدَرُ لَا يُوفُونَ بِعَهْدٍ، يُبْغِضُونَ الْعَرَبَ، كَأَنَّهُمْ لَيْسُوا مِنْهُمْ وَ لَرُبَّ صَالِحٍ قَدْ كَانَ فِيهِمْ مِنْهُمْ عُرْوَةُ بْنُ مَسْعُودٍ وَ أَبُو عُبَيْدِ بْنُ مَسْعُودٍ.
Indeed! Because Saqeef are a treacherous people, they will not be loyal with a pact, being hateful towards the Arabs. It is as if they aren’t from them, and perhaps the righteous ones who had happened to be among them, from them was Urwah Bin Masoud and Abu Ubeyda Bin Masoud.
وَ أَمَّا الْوَلِيدُ بْنُ عُقْبَةَ فَهُوَ الَّذِي سَمَّاهُ اللَّهُ فِي كِتَابِهِ فَاسِقاً، وَ هُوَ أَحَدُ الصِّبْيَةِ الَّذِينَ بَشَّرَهُمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِالنَّارِ وَ [قَدْ] قَالَ شِعْراً يَرُدُّ عَلَى النَّبِيِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَوْلَهُ حَيْثُ قَالَ فِي عَلِيٍّ عَلَيْهِ السَّلَامُ: «إِنْ تَوَلَّوْهُ تَجِدُوهُ هَادِياً مَهْدِيّاً يَسْلُكُ بِكُمُ الطَّرِيقَ الْمُسْتَقِيمَ» فَقَالَ [الْوَلِيدُ فِي رَدِّ هَذَا الْقَوْلِ]:
| فَإِنْ يَكُ قَدْ ضَلَّ الْبَعِيرُ بِحَمْلِهِ | فَلَمْ يَكُ مَهْدِيّاً وَ لَا كَانَ هَادِياً |
And as for Al-Waleed Bin Uqba, he is the one whom Allah-azwj has Named in His-azwj Book as a mischief-maker (transgressor), and he is one of boys, those the Prophet-saww had given them the news of the Fire, and a poet has said referring to the Prophet-saww by his words when he-saww said regarding Ali-asws: ‘If you were to place him-asws in charge, you will find him-asws to be guiding, Guided. He-asws will travel with you on the straight road’, Al-Waleed said in response to these words, ‘Supposing he had lost the camel along with its load, he-asws would neither be guided nor would he-asws be a guide’.
فَهُوَ مِنْ مُبْغِضِي عَلِيٍّ عَلَيْهِ السَّلَامُ وَ أَعْدَائِهِ وَ أَعْدَاءِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ؛ لِأَنَّ أَبَاهُ قَتَلَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِيَدِ عَلِيٍّ صَبْراً يَوْمَ بَدْرٍ بِالصَّفْرَاءِ.
He is from the haters of Ali-asws and (was from) his-asws enemies, and enemies of the Prophet-saww, because the Prophet-saww had legalised his killing by the hand of Ali-asws in a combat on the day of Badr with the suppression’’.[89]
وَ عَنْ مُغِيرَةَ الضَّبِّيِّ قَالَ: مَرَّ نَاسٌ بِالْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ هُمْ يُرِيدُونَ عِيَادَةَ الْوَلِيدِ بْنِ عُقْبَةَ، وَ هُوَ فِي عِلَّةٍ شَدِيدَةٍ، فَأَتَاهُ الْحَسَنُ عَلَيْهِ السَّلَامُ مَعَهُمْ عَائِداً، فَقَالَ لِلْحَسَنِ عَلَيْهِ السَّلَامُ: «أَتُوبُ إِلَى اللَّهِ مِمَّا كَانَ بَيْنِي وَ بَيْنَ جَمِيعِ النَّاسِ، إِلَّا مَا كَانَ بَيْنِي وَ بَيْنَ أَبِيكَ!» يَقُولُ: أَيْ لَا أَتُوبُ مِنْهُ.
And from Mugheira Al Zaby who said,
‘Some people passed by Al-Hassan-asws Bin Ali-asws and they were intending to console Al-Waleed Bin Uqba, and he was in severe illness. Al-Hassan-asws came to him along with them to console. He said to Al-Hassan-asws, ‘I repent to Allah-azwj what happened between me and the entirety of the people, except what happened between me and your-asws father-asws!’ i.e. ‘I am not repenting from it’’.[90]
قال إبراهيم: و لحق بمعاوية يزيد بن حجيّة، و وائل بن حجر الحضرمي، و مصقلة بن هبيرة الشيباني، و القعقاع بن شور، و طارق بن عبد اللّه، و النجاشي الشاعر.
Ibrahim said, ‘And Yazeed Bin Hajiya joined with Muawiya, and Wa’il Bin Hujr Al-Hazramy, and Mas’aqah Bin Hubeyra Al-Shaybani, and al Qa’qa Bin Showr, and Tariq Bin Abdullah, and Al-Najashy the poet.
و كان أصحابه لمّا نزل بقلوبهم من الفتنة و البلاء و الركون إلى الدنيا، يغدرون و يختانون مال الخراج و يهربون إلى معاوية.
And when his-asws companions dwelled into their hearts from the Fitna, and the afflictions, and the inclining to the word, they were betraying and embezzling the tax wealth, and they were fleeing to Muawiya.
وَ عَنِ الْأَعْمَشِ قَالَ: كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ يُوَلِّيهِمُ الْوِلَايَةَ وَ الْأَعْمَالَ فَيَأْخُذُونَ [مَا يَقْدِرُونَ عَلَيْهِ مِنَ الْأَمْوَالِ] وَ يَهْرُبُونَ إِلَى مُعَاوِيَةَ، مِنْهُمُ الْمُنْذِرُ بْنُ الْجَارُودِ الْعَبْدِيُّ.
And from Al-Amsh who said, ‘Ali-asws was making them in charge of the governance and the office work, but they were taking whatever wealth they were able upon and fleeing to Muawiya. From them is Al-Munzir Bin Al-Jaroud Al-Abdy.
قَالَ: كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَلَّى الْمُنْذِرَ بْنَ الْجَارُودِ فَارِساً فَاحْتَازَ مَالًا مِنَ الْخَرَاجِ. قَالَ: [وَ] كَانَ الْمَالُ أَرْبَعَمِائَةِ أَلْفِ دِرْهَمٍ، فَحَبَسَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ فَشَفَعَ فِيهِ صَعْصَعَةُ بْنُ صُوحَانَ إِلَيْهِ عَلَيْهِ السَّلَامُ، وَ قَامَ بِأَمْرِهِ وَ خَلَّصَهُ، وَ كَانَ صَعْصَعَةُ مِنْ مُنَاصِحِيهِ عَلَيْهِ السَّلَامُ.
He (the narrator) said, ‘Ali-asws had placed Al-Munzir Bin Al-Jaroud in charge of (part of) Persian, and he attained wealth from the taxes. And the wealth was four hundred thousand Dirham. Ali-asws imprisoned him, but Sa’sa Bin Sowhan interceded to him-asws, and stood with his matter and freed him; and Sa’sa was from his-asws advisers’’.[91]
قَالَ الْأَسْوَدُ بْنُ قَيْسٍ: جَاءَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ عَائِداً صَعْصَعَةَ فَدَخَلَ عَلَيْهِ فَقَالَ لَهُ: يَا صَعْصَعَةُ لَا تَجْعَلَنَّ عِيَادَتِي إِلَيْكَ أُبَّهَةً عَلَى قَوْمِكَ. فَقَالَ: لَا وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، وَ لَكِنَّ نِعْمَةً وَ شُكْراً.
Al-Aswad Bin Qays said, ‘Ali-asws Bin Abu Talib-asws came to console Sa’sa. He-asws entered to see him and said to him: ‘O Sa’sa! Do not make my-asws consoling to you as a slander upon your people’. He said, ‘No, by Allah-azwj, O Amir Al-Momineen-asws! But, is it a favour and to be thanked for’.
فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِنْ كُنْتَ مَا عَلِمْتُ لَخَفِيفَ الْمَئُونَةِ عَظِيمَ الْمَعُونَةِ. فَقَالَ صَعْصَعَةُ: وَ أَنْتَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا عَلِمْتُ بِكِتَابِ اللَّهِ لَعَلِيمٌ، وَ إِنَّ اللَّهَ فِي صَدْرِكَ لَعَظِيمٌ، وَ إِنَّكَ بِالْمُؤْمِنِينَ لَرَءُوفٌ رَحِيمٌ.
Ali-asws said to him: ‘I-asws had not known you were of light provisions, great of supporting’. Sa’sa said, ‘And you-asws, by Allah-azwj, O Amir Al-Momineen-asws, I did not know you as being most knowledgeable with the Book of Allah-azwj, and that Allah-azwj is Great in your-asws chest, and with the Momineen you-asws are kind, merciful’’.[92]
و منهم يزيد بن حجيّة.
And from them was Yazeed Bin Hajijya.[93]
ثمّ قال [صاحب الغارات] و منهم الهجنّع عبد اللّه بن عبد الرحمن بن مسعود الثقفي شهد مع علي عليه السلام صفّين، و كان في أوّل أمره مع معاوية ثمّ صار إلى علي ثم رجع بعد إلى معاوية سمّاه علي عليه السلام الهجنّع.
Then the author of (the book) ‘Al-Gharaat’ said, ‘And from them is Al-Hajna’a Abdullah Bin Abdul Rahman Bin Masoud Al-Saqafi. He attended (battle of) Siffeen with Ali-asws, and in the beginning of his affairs he was with Muawiya, then he came to Ali-asws, then returned after that to Muawiya. He-asws named him as ‘The tall one’’.[94]
و منهم القعقاع بن شور.،
And from them was Al-Qa’qa Bin Showr.[95]
حَدَّثَنَا جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ عَنْ [أَبِي] إِسْحَاقَ الشَّيْبَانِيِّ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: تَسْأَلُونِّي الْمَالَ وَ قَدِ اسْتَعْمَلْتُ الْقَعْقَاعَ بْنَ شَوْرٍ عَلَى كَسْكَرَ، فَأَصْدَقَ امْرَأَتَهُ بِمِائَةِ أَلْفٍ؟! وَ ايْمُ اللَّهِ لَوْ كَانَ كُفْواً [لَهَا] مَا أَصْدَقَهَا ذَلِكَ!.
It is narrated to us by Jareer Bin Abdul Hameed, from Is’haq Al Shaybani who said,
‘Ali-asws said: ‘You are asking me-asws for the wealth, and I-asws employed Al-Qa’qa Bin Showr (as governor) upon Kaskar, so he bestowed a dowry of one hundred thousand to his wife?! And I-asws swear by Allah-azwj! If he had been a match for her, he would not have dowered her with that!’’[96]
وَ عَنْ مَيْسَرَةَ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: قَاتَلُوا أَهْلَ الشَّامِ مَعَ كُلِّ إِمَامٍ بَعْدِي.
And from Maysarah who said,
‘Ali-asws said: ‘The people of Syrian will fight with every leader after me-asws’’.[97]
و عن الواقدي قال: إنّ عمرو بن ثابت الذي روى عن أبي أيّوب حديث «ستة أيّام من شوّال» كان يركب بالشام في القرى، فإذا دخل قرية جمع أهلها ثمّ يقول: أيّها الناس إنّ عليّ بن أبي طالب كان رجلا منافقا، أراد أن ينفّر برسول اللّه صلّى اللّه عليه ليلة العقبة فالعنوه.
And from Al-Waqidi who said, ‘Amro Bin Sabit is the one who reported a Hadeeth from Abu Ayoub, ‘Six days from Shawwal’. He was riding at Syrian into a town. When he entered the town, he gathered its inhabitants, then said, ‘O you people! Ali-asws Bin Abu Talib-asws was a hypocrite man (Nouzobillah)! He-asws intended to frighten Rasool-Allah-saww on the night of Al-Aqaba, so curse him-asws (Nouzobillah)!’
قال فيلعنه أهل تلك القرى ثم يسير إلى الأخرى، فيأمرهم بمثل ذلك.
He (the narrator) said, ‘The people of that town cursed him-asws (Nouzobillah). Then he travelled to another and instructed them with similar to that’’.[98]
و عن الحسن بن الحرّ قال: لقيت مكحولا فإذا هو مملوء بغضا لعلي عليه السلام، فلم أزل به حتّى لان أو سكن.
And from Al-Hassan Bin Al Hurr who said,
‘I met Mak’houl, and he was filled with hatred for Ali-asws. I did not cease to be with him until he had softened or settled’’.[99]
و عن محمد بن عبد اللّه بن قارب قال: إنّي عند معاوية لجالس إذ جاء أبو موسى فقال: السلام عليك يا أمير المؤمنين. قال [معاوية]: و عليك السلام. فلمّا تولّى قال: و اللّه لا يلي على اثنين حتّى يموت.
And from Muhammad Bin Abdullah Bin Qarib who said,
‘I was seated in the presence of Muawiya when Abu Musa came. He said, ‘The greetings be unto you O commander of the faithful’. Muawiya said, ‘And upon you be the greetings’. When he turned around (to leave), he (Muawiya) said, ‘He will not rule upon two until he dies’.
و كان أبو بكرة [نفيع بن الحارث] لمّا قدم علي عليه السلام البصرة لقي الحسن بن أبي الحسن، و هو متوجّه نحو علي عليه السلام فقال [له]: إلى أين؟ قال: إلى عليّ عليه السلام. قال: سمعت رسول اللّه صلّى اللّه عليه و آله يقول: ستكون بعدي فتنة النائم فيها خير من القاعد، و القاعد فيها خير من القائم.
And when Abu Bakrah Nafie Bin Al-Haris arrived to Ali-asws at Al-Basra, he met Al-Hassan Bin Al-Hassan, and he was heading towards Ali-asws. He said to him, ‘To where?’ He said, ‘To Ali-asws’. He said, ‘I heard Rasool-Allah-saww saying: ‘Fitna will be happening after me-saww, during it the sleeping one would be better than the sitting one, and the sitting one during it would be better than the standing one’’.
[قال الحسن:] فلزمت بيتي، فلمّا كان بعد لقيت جابر بن عبد اللّه و أبا سعيد فقالوا: أين كنت. فحدّثتهم بما قال أبو بكرة فقالوا: لعن اللّه أبا بكرة إنّما قال النبي صلّى اللّه عليه و آله [ذلك] لأبي موسى: «تكون بعدي فتنة أنت فيها نائم خير منك قاعد، و أنت فيها قاعد خير منك ساع».
Al-Hassan said, ‘Stay at my house’. When it was afterwards, he met Jabir Bin Abdullah and Abu Saeed (Al-Khudry). They said, ‘Where were you?’ He narrated to them with what Abu Bakrah had said. They said, ‘May Allah-azwj Curse Abu Bakrah. But rather, the Prophet-saww said to Abu Musa: ‘Such Fitna would be occurring after me, you would be sleeping during it, a sitting one would be better than you, and you would be sitting during it, a messenger would be better than you’’.
و قال: لمّا دخل معاوية الكوفة دخل أبو هريرة المسجد، فكان يحدّث و يقول: قال رسول اللّه صلّى اللّه عليه و قال أبو القاسم و قال خليلي.
And he said, ‘When Muawiya entered Al-Kufa, Abu Hureyra entered the Masjid. He was narrated and saying, ‘Rasool-Allah-saww said’, and Abu Al-Qasim-saww said’, and my friend-saww said’’.
فجاءه شابّ من الأنصار يتخطّى الناس حتّى دنا منه، فقال: يا أبا هريرة حديث أسألك عنه فإن كنت سمعته من النّبي صلّى اللّه عليه و آله حدّثنيه، أنشدك باللّه [أ] سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ لِعَلِيٍّ: «مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ».
A youth from the Helpers came cleaving the people until he was near from him. He said, ‘O Abu Hureyra! There is a Hadeeth I would like to ask you about. If you have heard it from the Prophet-saww, I shall narrate it. I adjure you with Allah-azwj! Have you heard the Prophet-saww saying for Ali-asws: ‘One whose Master I-saww was, so Ali-asws is his Master. O Allah-azwj! befriend the one who befriends him-asws and be Inimical to the one being inimical to him-asws’?’
قال أبو هريرة: نعم و الذي لا إله إلّا هو لسمعته من النبي صلّى اللّه عليه يقول لعليّ: «من كنت مولاه فعليّ مولاه اللّهم وال من والاه و عاد من عاداه».
Abu Hureyra said, ‘Yes, by the One-azwj Who, there is no god except He-azwj! I did hear it from the Prophet-saww saying for Ali-asws: ‘One whose Master I-saww was, so Ali-asws is his Master. O Allah-azwj! Befriend the one who befriends him-asws and be inimical to the one being inimical to him-asws’’.
فقال له الفتى: لقد و اللّه واليت عدوّه و عاديت وليّه!
The youth said to him, ‘By Allah-azwj! You have befriended his-asws enemies and been inimical to his-asws friends!’
[قال:] فتناول بعض الناس الشّابّ بالحصى، و خرج أبو هريرة فلم يعد إلى المسجد حتّى خرج من الكوفة.
He (the narrator) said, ‘Some of the people hit the youth with the pebbles, and Abu Hureyra went out and did not return to the Masjid until he went out from Al-Kufa’’.[100]
[الباب الخامس و الثّلاثون] باب النّوادر
CHAPTER 35 – THE MISCELLANEOUS
[1118] – كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ [قَالَ:] حَدَّثَنِي الشَّرِيفُ أَبُو الْحَسَنِ طَاهِرُ بْنُ مُوسَى الْحُسَيْنِيُّ عَنْ مَيْمُونِ بْنِ حَمْزَةَ الْحُسَيْنِيِّ قَالَ: رَأَيْتُ الْمَعْمَرَ الْمَغْرِبِيَّ، وَ قَدْ أُتِيَ بِهِ إِلَى الشَّرِيفِ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ سَنَةَ عَشْرٍ وَ ثَلَاثِمِائَةٍ وَ أُدْخِلَ إِلَى دَارِهِ وَ مَعَهُ خَمْسَةُ رِجَالٍ أُغْلِقَتِ الدَّارُ وَ ازْدَحَمَ النَّاسُ، وَ حَرَصْتُ فِي الْوُصُولِ إِلَى الْبَابِ فَمَا قَدَرْتُ لِكَثْرَةِ الزِّحَامِ
(The book) ‘Kunz Al Fawaid’ of Al Karajaky who said, ‘It is narrated to me by Abu Al-Hassan Tahir Bin Musa Al Husayni, from Maymoun Bin Hamza Al Husayni who said,
‘I saw Al-Ma’mar Al-Magribi, and they had come with him to the nobleman Abu Abdullah Muhammad Bin Ismail in the year three hundred and ten, and I entered into his house and there were five men with him. The door was closed and the people had crowded, I was eager to be in arriving to the door, but I was not able due to the large crowd.
فَرَأَيْتُ بَعْضَ غِلْمَانِ الشَّرِيفِ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ هُمَا قَنْبَرُ وَ فَرْخٌ وَ عَرَّفْتُهُمَا أَنِّي أَشْتَهِي أَنْ أَنْظُرَهُ فَقَالا لِي: دُرْ إِلَى بَابِ الْحَمَّامِ بِحَيْثُ لَا يُدْرَى بِكَ. فَصِرْتُ إِلَيْهِ فَفَتَحَا لِي سِرّاً وَ دَخَلْتُ وَ أَغْلَقْتُ الْبَابَ، وَ حَصَلْتُ فِي مَسْلَخِ الْحَمَّامِ فَإِذَا قَدْ فُرِشَ لَهُ لِيَدْخُلَ الْحَمَّامَ
I saw some of the boys of the nobleman Abu Abdullah Muhammad Bin Ismail, and they were Qanbar and Farkh, and I let them know that I was desirous to wait for him. They said to me, ‘Got to the door of the bathhouse where he does not know you’. I went to it and they opened it for me secretly, and I entered and closed the door, and I got into a room of the bathhouse and it had been furnished for him to be entering the bathhouse.
فَجَلَسْتُ يَسِيراً فَإِذَا بِهِ قَدْ دَخَلَ، وَ هُوَ رَجُلٌ نَحِيفُ الْجِسْمِ، رَبْعٌ مِنَ الرِّجَالِ، خَفِيفُ الْعَارِضَيْنِ، آدَمُ اللَّوْنِ، إِلَى الْقَصْرِ [أَقْرَبُ] مَا هُوَ، أَسْوَدُ الشَّعْرِ يُقَدِّرُ الْإِنْسَانُ أَنَّ لَهُ نَحْواً مِنَ الْأَرْبَعِينَ سَنَةً، وَ فِي صُدْغَيْهِ أَثَرٌ كَأَنَّهُ [أَثَرُ] ضَرْبَةٍ،
I waited for a little while and he entered, and he was a man of skinny body, a quarter from the (normal) men, agile of display, brown complexion, as near as short can be, black hair, a measurement of the human being that he would be around forty years of age, and in is temple was an impact of a strike.
فَلَمَّا تَمَكَّنَ مِنَ الْجُلُوسِ وَ النَّفَرُ مَعَهُ وَ أَرَادَ خَلْعَ ثِيَابِهِ قُلْتُ لَهُ: مَا هَذِهِ الضَّرْبَةُ؟ فَقَالَ: أَرَدْتُ أَنْ أُنَاوِلَ مَوْلَايَ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ السَّوْطَ يَوْمَ النَّهْرَوَانِ فَقَصَّ الْفَرَسُ رَأْسَهُ فَضَرَبَنِي بِاللِّجَامِ وَ كَانَ حَدِيداً فَشَجَّنِي.
When he was able to sit down, and a number of persons were with him, and he intended to take off his shirt, I said to him, ‘What is this strike?’ He said, ‘I wanted to give the whip to my Master Amir Al-Momineen-asws on the day of Al-Nahrawan, but the horse moved its head and struck me with the bridle, and it was of iron, so it injured me’.
فَقُلْتُ لَهُ: أَ دَخَلْتَ هَذِهِ الْبَلْدَةَ قَدِيماً؟ فَقَالَ: نَعَمْ وَ كَانَ مَوْضِعَ جَامِعِكُمُ السُّفْلَانِيِّ مَبْصَلَةً وَ فِيهِ بِئْرٌ. فَقُلْتُ هَؤُلَاءِ أَصْحَابُكَ؟ فَقَالَ: [هُمْ] وُلْدِي وَ وُلْدُ وُلْدِي.
I said to him, ‘Did you enter this city a long time ago?’ He said, ‘Yes, and it was a place of your central Masjid the imposters, and in it was a well’. I said, ‘These are your companions?’ He said, ‘They are my children, and children of my children’.
ثُمَّ دَخَلَ الْحَمَّامَ فَجَلَسْتُ حَتَّى خَرَجَ وَ لَبِسَ ثِيَابَهُ، فَرَأَيْتُ عَنْفَقَتَهُ قَدِ ابْيَضَّتْ، فَقُلْتُ لَهُ: [أَ] كَانَ بِهَا صِبَاغٌ؟ قَالَ: لَا وَ لَكِنْ إِذَا جُعْتُ ابْيَضَّتْ وَ إِذَا شَبِعْتُ اسْوَدَّتْ! فَقُلْتُ: قُمْ [وَ] ادْخُلِ الدَّارَ حَتَّى تَأْكُلَ. فَدَخَلَ الْبَابَ.
Then he entered the bathhouse, and I sat until he came out and wore his clothes. I saw his patch to have whitened, so I said to him, ‘Was there a hand dye in it?’ He said, ‘No, but when I am hungry it whitens, and when I am satiated, it darkens!’ I said, ‘Arise and enter the house until you eat’. He entered into the door’’.[101]
1119- وَ رَوَى الْحَسَنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى بْنِ الْحَسَنِ بْنِ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ: أَنَّهُ حَجَّ فِي تِلْكَ السَّنَةِ وَ فِيهَا حَجَّ نَصْرٌ الْقَشُورِيُّ صَاحِبُ الْمُقْتَدِرِ قَالَ: فَدَخَلْتُ مَدِينَةَ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ أَصَبْتُ فِيهَا قَافِلَةَ الْبَصْرِيِّينَ وَ فِيهَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَادَرَانِيُّ، وَ مَعَهُ رَجُلٌ مِنْ أَهْلِ الْمَغْرِبِ يَذْكُرُ أَنَّهُ رَأَى أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ ازْدَحَمَ عَلَيْهِ النَّاسُ وَ جَعَلُوا يَتَمَسَّحُونَ بِهِ وَ كَادُوا يَقْتُلُونَهُ.
And it is reported by Al-Hassan Bin Muhammad Bin Yahya Bin Al-Hassan Bin Ja’far Bin Ubeydullah son of Al Husayn Bin Ali,
‘Son of Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws: ‘I went for Hajj during that year and during it Nasr Al-Qashoury, a companion of Al-Muqtadir performed Hajj. I entered the city of the Rasool-saww and came across a caravan in it of people of Basra, and among it was Abu Bakr Muhammad Bin Ali Al-Baghdadi, and with him was a man from the people of Al-Maghrib, mentioning that he had seen companions of Rasool-Allah-saww, and the people crowded unto him and went to touch him and almost killed him.
قَالَ: فَأَمَرَ عَمِّي أَبُو الْقَاسِمِ طَاهِرُ بْنُ يَحْيَى فِتْيَانَهُ وَ غِلْمَانَهُ أَنْ يُفَرِّجُوا عَنْهُ فَفَعَلُوا، وَ دَخَلُوا بِهِ إِلَى دَارِ ابْنِ سَهْلٍ اللُّطْفِيِّ، وَ كَانَ طَاهِرٌ يَسْكُنُهَا، وَ أَذِنَ لِلنَّاسِ فَدَخَلُوا، وَ كَانَ مَعَهُ خَمْسَةُ رِجَالٍ ذَكَرَ أَنَّهُمْ أَوْلَادُهُ وَ أَوْلَادُهُ فِيهِمْ شَيْخٌ لَهُ نَيِّفٌ وَ ثَمَانُونَ سَنَةً، فَسَأَلْنَاهُ عَنْهُ؟ فَقَالَ: هَذَا ابْنِي.
He said, ‘My uncle Abu Al-Qasim Tahir Bin Yahya instructed his youths and his boys that they make way for him. They did not, and they entered with him to a house of Ibn Sahl Al-Lutfy, and Tahir used to dwell in it, and he gave permission for the people, so they entered, and with him were fifty men, mentioning that they were his children and (children of) his children, among them was an old man of more than eighty years. I ask him about him. He said, ‘This is my son’.
وَ [كَانَ فِيهِمْ] اثْنَانِ [آخَرَانِ] لِكُلِّ وَاحِدٍ مِنْهُمَا سِتُّونَ سَنَةً أَوْ خَمْسُونَ سَنَةً، وَ آخَرُ لَهُ سَبْعُونَ سَنَةً فَقَالَ: هَذَا ابْنُ ابْنِي. وَ [فِيهِمْ] آخَرُ لَهُ سِتَّ عَشْرَةَ سَنَةً فَقَالَ: هَذَا ابْنُ ابْنِ ابْنِي، وَ لَمْ يَكُنْ لَهُ أَصْغَرُ مِنْهُ، وَ كَانَ إِذَا رَأَيْتُهُ قُلْتُ هَذَا ابْنُ ثَلَاثِينَ أَوْ أَرْبَعِينَ سَنَةً، أَسْوَدُ الرَّأْسِ وَ اللِّحْيَةِ، شَابٌّ نَحِيفُ الْجِسْمِ، آدَمُ، رَبْعُ الْقَامَةِ وَ خَفِيفُ الْعَارِضَيْنِ، هُوَ إِلَى الْقَصْرِ أَقْرَبُ، وَ اسْمُهُ عَلِيُّ بْنُ عُثْمَانَ بْنِ الْخَطَّابِ.
And among them were two others, for each one of them were sixty years or fifty-years, and another having seventy years for him. He said, ‘This is a son of my son’. And among them was another having sixteen years for him. He said, ‘This is a son, of a son, of a son of mine’. And there did not happen to be any younger than for him, and when I saw him, I said, ‘This is a man of thirty of forty years, black head (hair) and beard, a youth of slender body, brown, quarter stature, and agile display. He was near to being short, and his name was Ali lbin Usman Bin Al-Khattab.
فَمِمَّا سَمِعْتُ مِنْ حَدِيثِهِ الَّذِي حَدَّثَ النَّاسَ بِهِ أَنَّهُ قَالَ: خَرَجْتُ مِنْ بَلَدِي أَنَا وَ أَبِي وَ عَمِّي نُرِيدُ الْوُفُودَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ كُنَّا مُشَاةً فِي قَافِلَةٍ، فَانْقَطَعْنَا عَنِ النَّاسِ، وَ اشْتَدَّ بِنَا الْعَطَشُ وَ عَدِمْنَا الْمَاءَ، وَ زَادَ بِأَبِي وَ عَمِّي الضَّعْفُ فَأَقْعَدْتُهُمَا إِلَى جَانِبِ شَجَرَةٍ وَ مَضَيْتُ أَلْتَمِسُ لَهُمَا مَاءً
So, from what I heard from his narrations which he was narrating to the people with, he said, ‘I went out from my city, I and my father and my uncle. We wanted to be a delegation to Rasool-Allah-saww and we were walking among a caravan. We cut ourselves off from the people and the thirst intensified with us, and we had no water, and the weakness increased with my father and my uncle. I sat them both down to a side of a tree and I continued to seek the water for them.
فَوَجَدْتُ عَيْناً حَسَنَةً وَ فِيهَا مَاءٌ صَافٍ فِي غَايَةِ الْبَرْدِ وَ الطِّيبَةِ، فَشَرِبْتُ حَتَّى ارْتَوَيْتُ، ثُمَّ نَهَضْتُ لِآتِيَ بِأَبِي وَ عَمِّي إِلَى الْعَيْنِ فَوَجَدْتُ أَحَدَهُمَا قَدْ مَاتَ فَتَرَكْتُهُ بِحَالِهِ، وَ أَخَذْتُ الْآخَرَ وَ مَضَيْتُ فِي طَلَبِ الْعَيْنِ، فَاجْتَهَدْتُ إِلَى أَنْ أَرَاهَا فَلَمْ أَرَهَا وَ لَا عَرَفْتُ مَوْضِعَهَا، وَ زَادَ الْعَطَشُ بِهِ حَتَّى مَاتَ، فَحَرَصْتُ فِي أَمْرِهِ حَتَّى وَارَيْتُهُ، وَ عُدْتُ إِلَى الْآخَرِ فَوَارَيْتُهُ أَيْضاً.
I found a good spring and there was clear water in it, peak of coldness and freshness. I drank until I was saturated, then I got up to bring my father and my uncle to the spring. I found one of them to have died, so I left him in his state and I took the other and continued in search for the spring. I struggled to see it, but could not see it, nor could I recognise its place, and the thirst intensified with him until he dies. I made sure of his affair until I buried him, and returned to the other and buried him as well.
وَ سِرْتُ وَحْدِي إِلَى أَنِ انْتَهَيْتُ إِلَى الطَّرِيقِ وَ لَحِقْتُ بِالنَّاسِ وَ دَخَلْتُ الْمَدِينَةَ، وَ كَانَ دُخُولِي إِلَيْهَا فِي الْيَوْمِ الَّذِي قُبِضَ فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَرَأَيْتُ النَّاسَ مُنْصَرِفِينَ مِنْ دَفْنِهِ فَكَانَتْ أَعْظَمُ الْحَسَرَاتِ دَخَلَتْ بِقَلْبِي، وَ وافى [رَآنِي] أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ فَحَدَّثْتُهُ حَدِيثِي فَأَخَذَنِي وَ أَقَمْتُ مَعَهُ مُدَّةَ خِلَافَةِ أَبِي بَكْرٍ وَ عُمَرَ وَ عُثْمَانَ، وَ فِي أَيَّامِ خِلَافَتِهِ حَتَّى قَتَلَهُ عَبْدُ الرَّحْمَنِ بْنُ مُلْجَمٍ بِالْكُوفَةِ.
And I travelled alone until I ended up to the road and joined up with the people and entered Al-Medina, and my entry into it was during the day in which Rasool-Allah-saww had passed away. I saw the people dispersing away from burying him-saww. A grievous regret entered into my heart, and I came to Amir Al-Momineen Ali-asws Bin Abu Talib-asws and narrated to him-asws my narration. He lodged me and I stayed with him-asws for the duration of the caliphate of Abu Bakr, and Umar, and Usman, and during the days of his-asws caliphate until Abdul Rahman Bin Muljim-la killed him-asws at Al-Kufa.
قَالَ: وَ لَمَّا حُوصِرَ عُثْمَانُ بْنُ عَفَّانَ فِي دَارِهِ، دَعَانِي وَ دَفَعَ إِلَيَّ كِتَاباً وَ نَجِيباً وَ أَمَرَنِي بِالْخُرُوجِ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ، وَ كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ غَائِباً بِ «يَنْبُعَ» فِي ضِيَاعِهِ وَ أَمْوَالِهِ، فَأَخَذْتُ الْكِتَابَ وَ رَكِبْتُ النَّجِيبَ وَ سِرْتُ حَتَّى إِذَا كُنْتُ بِمَوْضِعٍ يُقَالُ لَهُ: جِنَانُ أَبِي عَبَايَةَ، سَمِعْتُ قُرْآناً فَإِذَا أَمِيرُ الْمُؤْمِنِينَ [عَلَيْهِ السَّلَامُ] يَقْرَأُ: أَ فَحَسِبْتُمْ أَنَّما خَلَقْناكُمْ عَبَثاً وَ أَنَّكُمْ إِلَيْنا لا تُرْجَعُونَ
He (the narrator) said, ‘And when Usman Bin Affan was besieged in his house, he (Usman) called me and handed me a letter and a horse and instructed me with going out to Amir Al-Momineen Ali-asws Bin Abu Talib-asws; and Ali-asws was absent, being at Yanbu in his-asws estate and his-asws wealth. I took the letter and rode the horse and travelled until when I was in a place called Jinan Abu Abaya, I heard Quran (being recited). There was Amir Al-Momineen-asws reciting: Did you reckon that rather We had Created you in vain and that you would not be returning to Us?” [23:115].
قَالَ: فَلَمَّا نَظَرَ إِلَيَّ قَالَ: يَا أَبَا الدُّنْيَا مَا وَرَاءَكَ؟ قُلْتُ: هَذَا كِتَابُ عُثْمَانَ فَقَرَأَهُ فَإِذَا فِيهِ:
| فَإِنْ كُنْتَ مَأْكُولًا فَكُنْ خَيْرَ آكِلٍ | وَ إِلَّا فَأَدْرِكْنِي وَ لَمَّا أُمَزَّقْ |
He (the narrator) said, ‘When he-asws looked at me, he-asws said: ‘O Abu Al-Dunya, what is behind you?’ I said, ‘This is a letter of Usman’. He-asws read it, and in it was (a couplet), ‘If I am devoured, I would become the best meal, or else come to my help, and when I am torn apart’.
فَلَمَّا قَرَأَهُ قَالَ: سِرْ سِرْ. فَدَخَلْنَا الْمَدِينَةَ سَاعَةَ قَتْلِ عُثْمَانَ، فَمَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ إِلَى حَدِيقَةِ بَنِي النَّجَّارِ، وَ عَلِمَ النَّاسُ بِمَكَانِهِ فَجَاءُوا إِلَيْهِ رَكْضاً وَ قَدْ كَانُوا عَازِمِينَ عَلَى أَنْ يُبَايِعُوا طَلْحَةَ، فَلَمَّا نَظَرُوا إِلَيْهِ ارْفَضُّوا مِنْ طَلْحَةَ ارْفِضَاضَ الْغَنَمِ يَشُدُّ عَلَيْهَا السَّبُعُ. فَبَايَعَهُ طَلْحَةُ وَ الزُّبَيْرُ فَتَابَعَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ يُبَايِعُونَهُ، فَأَقَمْتُ مَعَهُ أَخْدُمُهُ.
When he-asws had read it, he-asws said: ‘Travel! Travel!’ We entered Al-Medina at the time Usman was killed. Amir Al-Momineen-asws went towards a garden of the clan of Al-Najjar, and the people knew of his-asws place. They came to him-asws running, and they were bent upon pledging allegiance to Talha. When they looked at him-asws, they turned away from Talha like the turning away of the sheep (when) the wild animal is severe upon them. Talha and Al-Zubeyr pledged allegiance to him-asws, and the Emigrants and the Helpers followed pledging allegiance to him-asws. I stayed with him-asws to serve him-asws.
وَ حَضَرْتُ مَعَهُ صِفِّينَ أَوْ قَالَ: النَّهْرَوَانَ فَكُنْتُ عَنْ يَمِينِهِ إِذْ سَقَطَ السَّوْطُ مِنْ يَدِهِ، فَانْكَبَبْتُ لِآخُذَهُ وَ أَرْفَعَهُ إِلَيْهِ، وَ كَانَ لِجَامُ دَابَّتِهِ حَدِيداً مُدْمَجاً فَشَجَّنِي هَذِهِ الشَّجَّةَ فَدَعَانِي أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فَتَفَلَ فِيهَا وَ أَخَذَ حَفْنَةً مِنْ تُرَابٍ فَتَرَكَهَا عَلَيْهَا، فَوَ اللَّهِ مَا وَجَدْتُ أَلَماً وَ لَا وَجَعاً، ثُمَّ أَقَمْتُ مَعَهُ حَتَّى قُتِلَ عَلَيْهِ السَّلَامُ.
And I attended (battle of) Siffeen with him-asws’. Or he said, ‘(Battle of) Nahrawan. I was on his-asws right when the whip fell from his-asws hand. I bent to take it and raise it towards him-asws, and the bridle of his animal was of iron, compact. This injured me with an injury. Amir Al-Momineen-asws called me and applied saliva in it, and he-asws grabbed a handful of dust and applied it over it. By Allah-azwj! I did not find any pain nor sore. Then I stayed with him-asws until he-asws was killed.
وَ صَحِبْتُ الْحَسَنَ [بْنَ عَلِيٍّ عَلَيْهِ السَّلَامُ] حَتَّى ضُرِبَ بِالسَّابَاطِ وَ حُمِلَ إِلَى الْمَدَائِنِ، وَ لَمْ أَزَلْ مَعَهُ بِالْمَدِينَةِ حَتَّى مَاتَ مَسْمُوماً، سَمَّتْهُ جَعْدَةُ بِنْتُ الْأَشْعَثِ بْنِ قَيْسٍ الْكِنْدِيُّ (لَعْنَةُ اللَّهِ عَلَيْهِمَا).
And I accompanied Al-Hassan-asws Bin Ali-asws until he-asws was struck by the tribes and was carried to Al-Madain, and I did not cease to be with him-asws until he-asws passed away having been poisoned by Ja’dah Bint Al-Ash’as Bin Qays Al-Kindi-la, may Allah-azwj Curse upon them both.
ثُمَّ خَرَجْتُ مَعَ الْحُسَيْنِ عَلَيْهِ السَّلَامُ بِكَرْبَلَاءَ، وَ قُتِلَ عَلَيْهِ السَّلَامُ فَهَرَبْتُ بِدِينِي، وَ أَنَا مُقِيمٌ بِالْمَغْرِبِ أَنْتَظِرُ خُرُوجَ الْمَهْدِيِّ، وَ ظُهُورَ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِمَا السَّلَامُ.
Then I was with Al-Husayn-asws at Karbala, and he-asws was killed, and I fled with my religion, and I am staying at Al-Maghrib awaiting the advent of Al-Mahdi-asws, and appearance of Isa-as’.
قَالَ الشَّرِيفُ أَبُو مُحَمَّدٍ حَسَنُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ: وَ مِمَّا رَأَيْتُ مِنْ هَذَا الشَّيْخِ عَلِيِّ بْنِ عُثْمَانَ، وَ هُوَ إِذْ ذَاكَ فِي دَارِ عَمِّي طَاهِرِ بْنِ يَحْيَى وَ يُحَدِّثُ أَحَادِيثَهُ، وَ بَدْءُ خُرُوجِهِ إِذْ نَظَرْتُ إِلَى عَنْفَقَتِهِ فَرَأَيْتُهَا قَدِ احْمَرَّتْ ثُمَّ ابْيَضَّتْ، فَجَعَلْتُ أَنْظُرُ إِلَى ذَلِكَ لِأَنَّهُ لَمْ يَكُنْ فِي لِحْيَتِهِ وَ لَا رَأْسِهِ وَ لَا عَنْفَقَتِهِ بَيَاضٌ،
The nobleman Abu Muhammad Hassan Bin Muhammad Al-Husayni said, ‘And from what I saw from this old man Ali Bin Usman, and when that happened, he was in a house of my uncle Tahir Bin Yahya, and he was narrating his Ahadeeth; and he began going out when I looked at his mark, and it had reddened, then whitened. I went on looking at that because it neither happened to be any whiteness in his beard nor in his head.
فَنَظَرَ إِلَيَّ [وَ أَنَا] أَنْظُرُ إِلَيْهِ فَقَالَ: مَا تَرَوْنَ؟ إِنَّ هَذَا يُصِيبُنِي إِذَا جُعْتُ فَإِذَا شَبِعْتُ رَجَعَتْ إِلَى سَوَادِهَا، فَدَعَا عَمِّي بِطَعَامٍ فَأُخْرِجَ مِنْ دَارِهِ ثَلَاثُ مَوَائِدَ فَوُضِعَتْ بَيْنَ يَدَيْهِ، وَ كُنْتُ أَنَا مِمَّنْ جَلَسَ مَعَهُ عَلَيْهَا وَ جَلَسَ عَمِّي مَعَهُ، فَكَانَ يَأْكُلُ وَ يَلْقُمُهُ فَأَكَلَ أَكْلَ شَابٍّ وَ عَمِّي يَحْلِفُ عَلَيْهِ، وَ أَنَا أَنْظُرُ إِلَى عَنْفَقَتِهِ تَسْوَدُّ حَتَّى عَادَتْ إِلَى سَوَادِهَا وَ شَبِعَ.
He looked at me and I was looking at him. He said, ‘What are you seeing? This afflicted me when I am hungry. When I am satiated, it would returned to its darkening’. My uncle called for a meal, and he brought out three table spreads and placed them in front of him, and I was from the ones who sat with him upon it, and my uncle sat with him. He was eating and feeding him. He had the eating of a youth, and my uncle was administering an oath upon him, and I was looking at his patch becoming darker until it returned to its blackness, and he was satiated’’.[102]
1120- 1134- ثُمَّ قَالَ [الْكَرَاجُكِيُ]: وَ حَدَّثَنِي الْقَاضِي أَسَدُ بْنُ إِبْرَاهِيمَ السُّلَمِيُّ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ الصَّيْرَفِيُّ، جَمِيعاً عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ الْمَعْرُوفِ بِالْمُفِيدِ عَنْ عَلِيِّ بْنِ عُثْمَانَ الْمَعْرُوفِ بِأَبِي الدُّنْيَا الْأَشَجِّ الْمُعَمَّرِ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: كَلِمَةُ الْحَقِّ ضَالَّةُ الْمُؤْمِنِ، حَيْثُ وَجَدَهَا فَهُوَ أَحَقُّ بِهَا.
Then Al Karajaki said, ‘And it is narrated to me by the judge Asad Bin Ibrahim Al Sulamy, and Al Husayn Bin Muhammad Al Sayrafi, altogether from Muhammad Bin Muhammad, well known as Al Mufeed, from Ali Bin Usman, well known as Abu Al Dunya Al-Ashajja Al Muammar who said,
‘I heard Ali-asws Bin Abu Talib-asws saying: ‘I-asws heard Rasool-Allah-saww saying: ‘A phrase of truth is a lost property of the Momin. Wherever it is found to be, he would be most rightful with it’.[103]
وَ بِهَذَا الْإِسْنَادِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: أَحْبِبْ حَبِيبَكَ هَوْناً مَا، عَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْماً مَا، وَ أَبْغِضْ بَغِيضَكَ هَوْناً مَا، عَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْماً مَا.
And by this chain, said, ‘I heard Rasool-Allah-saww saying: ‘Love the one who loves you, with as ease as you can, perhaps he would become hating you one day, and hate your haters with as ease as you can, perhaps he would become loving you one day’’.[104]
وَ بِالْإِسْنَادِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: طُوبَى لِمَنْ رَآنِي أَوْ رَأَى مَنْ رَآنِي أَوْ رَأَى مَنْ رَأَى مَنْ رَآنِي.
And by the chain, said, ‘Rasool-Allah-saww said: ‘Beatitude is for the one who sees me-saww, or sees the one who had seen me-saww, or sees the one who had seen the one who had seen me-saww’’.
وَ بِالْإِسْنَادِ إِلَى أَمِيرِ الْمُؤْمِنِينَ قَالَ: عَهِدَ إِلَيَّ النَّبِيُّ الْأُمِّيُّ أَنَّهُ لَا يُحِبُّكَ إِلَّا مُؤْمِنٌ وَ لَا يُبْغِضُكَ إِلَّا مُنَافِقٌ.
And by the chain to Amir Al-Momineen-asws having said: ‘The Ummy Prophet-saww had made a pact to me-asws: ‘No one will love you-asws except a Momin, nor hate you-asws except a hypocrite’’.[105]
وَ بِالْإِسْنَادِ قَالَ: قَالَ عَلِيٌّ [عَلَيْهِ السَّلَامُ]: فِي الزِّنَا سِتُّ خِصَالٍ ثَلَاثٌ فِي الدُّنْيَا وَ ثَلَاثٌ فِي الْآخِرَةِ. فَأَمَّا اللَّوَاتِي فِي الدُّنْيَا فَيَذْهَبُ بِنُورِ الْوَجْهِ، وَ يَقْطَعُ الرِّزْقَ، وَ يُسْرِعُ الْفَنَاءَ. وَ أَمَّا اللَّوَاتِي فِي الْآخِرَةِ فَغَضَبُ الرَّبِّ عَزَّ وَ جَلَّ، وَ سُوءُ الْحِسَابِ، وَ الدُّخُولُ فِي النَّارِ.
And by the chain, said, ‘Ali-asws said: ‘Regarding the adultery there are six characteristics – three in the world and three in the Hereafter. As for those in the world, it does away with the radiance of the face, and cuts off the sustenance, and quickens the annihilation. As for those in the Hereafter, it Angers the Lord-azwj Mighty and Majestic, and worsens the Reckoning, and the entry into the Fire’’.[106]
وَ بِالْإِسْنَادِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ.
And by the chain, said, ‘Rasool-Allah-saww said: ‘One who lies upon me-saww deliberately, so let him assume his seat from the Fire’’.[107]
وَ بِالْإِسْنَادِ قَالَ: قَالَ عَلَيْهِ السَّلَامُ: لَمَّا نَزَلَتْ وَ تَعِيَها أُذُنٌ واعِيَةٌ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَجْعَلَهَا أُذُنَكَ يَا عَلِيُ.
And by the chain, said, ‘He-asws said: ‘When it was Revealed: and the retaining ear is preserving it [69:12], the Prophet-saww said: ‘I-saww asked Allah-azwj Mighty and Majestic to Make it to be your-asws ear, O Ali-asws!’’[108]
وَ بِالْإِسْنَادِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: لَا تَتَّخِذُوا قَبْرِي عِيداً، وَ لَا تَتَّخِذُوا قُبُورَكُمْ مَسَاجِدَ، وَ لَا بُيُوتَكُمْ قُبُوراً، وَ صَلُّوا عَلَيَّ حَيْثُ كُنْتُمْ فَإِنَّ صَلَاتَكُمْ تَبْلُغُنِي وَ تَسْلِيمَكُمْ يَبْلُغُنِي.
And by the chain, said, ‘Rasool-Allah-saww said: ‘Do not be taking my-saww grave as an Eid (festival), nor be taking your graves as Masjids (for praying Salat), nor your houses as graves, and send Salawaat upon me-saww wherever you may be, for your Salawaats will reach me-asws, and your greetings would reach me-saww’’.[109]
وَ بِالْإِسْنَادِ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: مَا رَمِدْتُ وَ لَا صَدَعْتُ مُنْذُ يَوْمَ دَفَعَ إِلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الرَّايَةَ يَوْمَ خَيْبَرَ.
And by the chain from Ali-asws having said: ‘Neither did I-asws get sore-eyed nor had a headache since the day Rasool-Allah-saww handed to me-asws the flag on the day of (battle of) Khyber’’.[110]
وَ بِالْإِسْنَادِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: مَنْ جَلَسَ فِي مَجْلِسِهِ يَنْتَظِرُ الصَّلَاةَ فَهُوَ فِي صَلَاةٍ، وَ صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ، وَ صَلَاتُهُمْ عَلَيْهِ: اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ ارْحَمْهُ.
And by the chain from Amir Al-Momineen-asws having said: ‘One who sits in his seat awaiting the Salat, so he is already in his Salat, and the Angels send Salawaat upon him, and their Salawaat upon him is: ‘O Allah-azwj! Forgive (his sins) for him. O Allah-azwj! Have Mercy on him’’.[111]
وَ بِالْإِسْنَادِ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَا يَحْجُبُهُ وَ لَا يَحْجُزُهُ عَنْ قِرَاءَةِ الْقُرْآنِ إِلَّا الْجَنَابَةُ.
And by the chain, said, ‘Rasool-Allah-saww neither used to bar him, nor hold one away from reciting the Quran except for the sexual impurity’’.[112]
وَ بِالْإِسْنَادِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: الْحَرْبُ خُدْعَةٌ.
And by the chain, said, ‘Rasool-Allah-saww said: ‘The war is a deception’’.[113]
وَ بِالْإِسْنَادِ قَالَ: قَضَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي الدَّيْنِ قَبْلَ الْوَصِيَّةِ، وَ أَنْتُمْ تَقْرَءُونَ مِنْ بَعْدِ وَصِيَّةٍ تُوصُونَ بِها أَوْ دَيْنٍ وَ إِنَّ أَعْيَانَ بَنِي الْأُمِّ يَتَوَارَثُونَ دُونَ بَنِي الْعَلَّاتِ، يَرِثُ الرَّجُلُ أَخَاهُ لِأَبِيهِ وَ أُمِّهِ دُونَ أَخِيهِ لِأَبِيهِ.
And by the chain, said, ‘Rasool-Allah-saww judged in the religion before the bequeathing, and you are reading, from after a bequest they have bequeathed with or debts [4:12], and that the sons of one father, sons of the mother would be inheriting besides the sons of the mother. The man would inherit his brother of his father and his mother, besides his brother of his father’’.[114]
قَالَ أَبُو بَكْرٍ الْمَعْرُوفُ بِالْمُفِيدِ: رَأَيْتُ أَثَرَ الشَّجَّةِ فِي وَجْهِهِ [حِينَمَا لَقِيتُهُ] وَ قَالَ: أُخْبِرْتُ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ بِحَدِيثِي وَ قِصَّتِي فِي سَفَرِي وَ مَوْتِ أَبِي وَ عَمِّي وَ الْعَيْنِ الَّتِي شَرِبْتُهَا مِنْهَا وَحْدِي فَقَالَ: هَذِهِ عَيْنٌ لَمْ يَشْرَبْ مِنْهَا أَحَدٌ إِلَّا عُمِّرَ عُمُراً طَوِيلًا، فَأَبْشِرْ، مَا كُنْتَ لِتَجِدَهَا بَعْدَ شُرْبِكَ مِنْهَا.
Abu Bakr, well known as Al-Mufeed, said, ‘He saw the signs of the fracture in his face when he met him, and said, ‘I informed Amir Al-Momineen-asws of my narration, and my story during my journey, and death of my father and my uncle, and the spring which I alone drank from it’. He-asws said: ‘This is a spring, no one drinks from it except he would live a long age, so receive glad tidings, you were not going to find it after your having drunk from it’.
قَالَ أَبُو بَكْرٍ: وَ سَأَلْتُ عَنِ الْأَشَجِّ أَقْوَاماً مِنْ أَهْلِ بَلَدِهِ فَقَالُوا: هُوَ مَشْهُورٌ عِنْدَنَا بِطُولِ الْعُمُرِ، يُحَدِّثُنَا بِذَلِكَ عَنْ آبَائِهِمْ عَنْ أَجْدَادِهِمْ.
Abu Bakr said, ‘And I asked a group about Ashajja, from the inhabitants of his city. They said, ‘He is well known with us with the long age. He narrated to us with that from their father, from their grandfathers’’.[115]
قَالَ الشَّرِيفُ أَبُو مُحَمَّدٍ: حَدَّثَنِي عَلِيُّ بْنُ عُثْمَانَ الْمَعْرُوفُ بِالْأَشَجِّ [قَالَ:] حَدَّثَنِي أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنْ أَحَبَّ أَهْلَ الْيَمَنِ فَقَدْ أَحَبَّنِي وَ مَنْ أَبْغَضَهُمْ فَقَدْ أَبْغَضَنِي.
Al Shareef Abu muhammad said, ‘It is narrated to me by Ali Bin Usman, well known as Al-Ashajja who said,
‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws narrated to me saying: ‘Rasool-Allah-saww said: ‘One who loves the people of Yemen, so he has loved me-saww, and one who hates them, so he has hated me-saww’’.(most of Yemenis were Shia of Usman as per previous Ahadith)[116]
قَالَ: وَ حَدَّثَنِي أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: أَنَا وَ أَنْتَ يَا عَلِيُّ أَبَوَا هَذَا الْخَلْقِ، فَمَنْ عَقَّنَا فَعَلَيْهِ لَعْنَةُ اللَّهِ، أَمِّنْ يَا عَلِيُّ: فَقُلْتُ: آمِينَ يَا رَسُولَ اللَّهِ.
He said, ‘And Amir Al-Momineen-asws narrated to me saying: ‘Rasool-Allah-saww said to me-asws: ‘I-saww and you-asws, O Ali-asws, are two fathers of these people. The one who is disloyal to us-asws, upon him is the Curse of Allah-azwj. Say, ‘Ameen’, O Ali-asws!’ I-asws said: ‘Ameen, O Rasool-Allah-saww!’
وَ قَالَ: يَا عَلِيُّ أَنَا وَ أَنْتَ أَجِيرَا هَذَا الْخَلْقِ، فَمَنْ مَنَعَنَا أَجْرَنَا فَعَلَيْهِ لَعْنَةُ اللَّهُ، أَمِّنْ يَا عَلِيُّ. [فَقُلْتُ: آمِينَ يَا رَسُولَ اللَّهِ].
And he-saww said: ‘O Ali-asws! I-saww and you-asws are two hired ones (by Allah-azwj) for these people. The one who prevents us-asws of our-asws wages, upon him is the Curse of Allah-azwj. (Say) ‘Ameen’, O Ali-asws!’ I-asws said: ‘Ameen, O Rasool-Allah-saww!’
[وَ قَالَ: يَا عَلِيُ] أَنَا وَ أَنْتَ مَوْلَيَا هَذَا الْخَلْقِ، فَمَنْ جَحَدَنَا وَلَاءَنَا وَ أَنْكَرَنَا حَقَّنَا فَعَلَيْهِ لَعْنَةُ اللَّهُ، أَمِّنْ يَا عَلِيُّ. فَقُلْتُ: آمِينَ يَا رَسُولَ اللَّهِ.
And he-saww said: ‘O Ali-asws! I-saww and you-asws are two Masters of these people. The one who rejects our Mastership and denies us-asws of our-asws rights, upon him is the Curse of Allah-azwj. (Say) ‘Ameen’, O Ali-asws!’ I-asws said: ‘Ameen, O Rasool-Allah-saww!’’[117]
[1135- 1156]- وَ قَالَ ابْنُ أَبِي الْحَدِيدِ: فَفِي شَرْحِ النَّهْجِ: رَوَى جَعْفَرُ بْنُ سُلَيْمَانَ عَنْ أَبِي هَارُونَ الْعَبْدِيِّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: ذَكَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَوْماً لِعَلِيٍّ عَلَيْهِ السَّلَامُ مَا يَلْقَى بَعْدَهُ مِنَ الْعَنَتِ فَأَطَالَ، فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَنْشُدُكَ اللَّهَ وَ الرَّحِمَ يَا رَسُولَ اللَّهِ لَمَّا دَعَوْتَ اللَّهَ أَنْ يَقْبِضَنِي إِلَيْهِ قَبْلَكَ! فَقَالَ: كَيْفَ أَسْأَلُهُ فِي أَجَلٍ مُؤَجَّلٍ.
And Ibn Abi Al Hadeed said in the commentary of (the book) ‘Al Nahaj (Al Balagah)’ – It is reported by Ja’far Bin Suleyman, from Abu Haroun Al Abdy, from Abu Saeed Al Khudri who said,
‘One day Rasool-Allah-saww mentioned to Ali-asws what torments he-asws would be facing after him-saww and it would be prolonged. Ali-asws said to him: ‘I-asws adjure you-saww with Allah-azwj and kinship, O Rasool-Allah-saww! Why don’t you-saww supplicate to Allah-azwj to Cause me-asws to pass away before you-saww!’ He-saww said; ‘How can I-saww ask Him-azwj regarding a scheduled term?’
قَالَ: يَا رَسُولَ اللَّهِ! فَعَلَامَ أُقَاتِلُ مَنْ أَمَرْتَنِي بِقِتَالِهِ؟ قَالَ: عَلَى الْحَدَثِ فِي الدِّينِ.
He-asws said: ‘O Rasool-Allah-saww! Upon what should I-asws fight the ones you-saww are instructing me-asws to fight?’ He-saww said: ‘Upon innovations in the religion’’.[118]
وَ رَوَى الْأَعْمَشُ عَنْ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِي صَالِحٍ الْحَنَفِيِّ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: قَالَ لَنَا يَوْماً: لَقَدْ رَأَيْتُ اللَّيْلَةَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي الْمَنَامِ فَشَكَوْتُ إِلَيْهِ مَا لَقِيتُ حَتَّى بَكَيْتُ، فَقَالَ لِيَ: انْظُرْ. [فَنَظَرْتُ] فَإِذَا جَلَامِيدُ، وَ إِذَا رَجُلَانِ مُصَفَّدَانِ
And it is reported by Al Amsh, from Ammar Al Duhny, from Abu Salih Al Hanafy,
‘From Ali-asws, he (the narrator) said, ‘One day he-asws said to us: ‘I-asws saw Rasool-Allah-saww at night in the dream, and I-asws complained to him-saww of what I-asws am facing until I-asws cried’. He-saww said to me-asws: ‘Look!’ I-asws looked and there was a boulder, and there were two men shackled’.
قَالَ الْأَعْمَشُ: هُمَا مُعَاوِيَةُ وَ عَمْرُو بْنُ الْعَاصِ
Al-Amsh (the narrator) said, ‘They were Muawiya and Amro Bin Al-Aas’.
قَالَ: فَجَعَلْتُ أَرْضَخُ رُءُوسَهُمَا ثُمَّ تَعُودُ، ثُمَّ أَرْضَخُ رُءُوسَهُمَا ثُمَّ تَعُودُ حَتَّى انْتَبَهْتُ.
He-asws said: ‘It went on to bruise their heads, then returned. Then it bruised their heads, then returned, until I-asws paid attention (woke up)’’.[119]
وَ رَوَى قَيْسُ بْنُ الرَّبِيعِ عَنْ يَحْيَى بْنِ هَانِئٍ الْمُرَادِيِّ عَنْ رَجُلٍ مِنْ قَوْمِهِ يُقَالُ لَهُ: زِيَادُ بْنُ فُلَانٍ قَالَ: كُنَّا فِي بَيْتٍ مَعَ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ نَحْنُ شِيعَتُهُ وَ خَوَاصُّهُ، فَالْتَفَتَ [عَلِيٌ] فَلَمْ يُنْكِرْ مِنَّا أَحَداً فَقَالَ: إِنَّ هَؤُلَاءِ سَيَظْهَرُونَ عَلَيْكُمْ فَيَقْطَعُونَ أَيْدِيَكُمْ، وَ يَسْمُلُونَ أَعْيُنَكُمْ.
And it is reported by Qays Bin Al Rabie, from Yahya Bin Hany Al Murady, from a man from his people called Ziyad Bin Fulan who said,
‘We were in a house with Ali-asws, and we were his-asws Shias, and his-asws special ones. He-asws turned to me, and not one of us disliked it. He-asws said: ‘Surely they would be prevailing upon you all, and they will be cutting your hands and they will scoop out your eyes’.
فَقَالَ رَجُلٌ مِنَّا: وَ أَنْتَ حَيٌّ يَا أَمِيرَ الْمُؤْمِنِينَ! قَالَ: أَعَاذَنِي اللَّهُ مِنْ ذَلِكَ. فَالْتَفَتَ فَإِذَا وَاحِدٌ يَبْكِي فَقَالَ لَهُ: يَا ابْنَ الْحَمْقَاءِ أَ تُرِيدُ بِاللَّذَّاتِ فِي الدُّنْيَا الدَّرَجَاتِ فِي الْآخِرَةِ؟ إِنَّمَا وَعَدَ اللَّهُ الصَّابِرِينَ.
A man from us said, ‘And you-asws will be alive, O Amir Al-Momineen-asws?’ He-asws said: ‘Allah-azwj has Sheltered me-asws from that’. He-asws turned and there was someone crying. He-asws said to him: ‘O Ibn Hamqa’a! Do you want the pleasures in the world and ranks in the Hereafter (as well)? But rather, Allah-azwj has Promised the patient ones’’.[120]
وَ رَوَى زُرَارَةُ بْنُ أَعْيَنَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ إِذَا صَلَّى الْفَجْرَ لَمْ يَزَلْ مُعَقِّباً إِلَى أَنْ تَطْلُعَ الشَّمْسُ، فَإِذَا طَلَعَتِ اجْتَمَعَ إِلَيْهِ الْفُقَرَاءُ وَ الْمَسَاكِينُ وَ غَيْرُهُمْ مِنَ النَّاسِ، فَيُعَلِّمُهُمُ الْفِقْهَ وَ الْقُرْآنَ.
And it is reported by Zurara Bin Ayn, from his father,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Ali-asws, when he-asws prayed the dawn Salat, he-asws did not cease (praying) consecutively up to the emergence of the sun. When the sun emerged, the poor, and the needy, and others from the people would gather to him-asws. He-asws would teach them the jurisprudence and the Quran.
وَ كَانَ لَهُ وَقْتٌ يَقُومُ فِيهِ مِنْ مَجْلِسِهِ ذَلِكَ، فَقَامَ يَوْماً فَمَرَّ بِرَجُلٍ فَرَمَاهُ بِكَلِمَةِ هُجْرٍ
And there used to be a (specific) time he-asws would be standing during it, from that gathering of his-asws. One day he-asws stood up, and a man passed by and used obscenities at him-asws’.
قَالَ وَ لَمْ يُسَمِّهِ مُحَمَّدُ بْنُ عَلِيٍّ
He (the narrator) said, ‘And Muhammad Bin Ali-asws did not name him.
فَرَجَعَ عَوْدَهُ عَلَى بَدْئِهِ حَتَّى صَعِدَ الْمِنْبَرَ، وَ أَمَرَ فَنُودِيَ الصَّلَاةُ جَامِعَةً، فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّهُ لَيْسَ شَيْءٌ أَحَبَّ إِلَى اللَّهِ وَ لَا أَعَمَّ نَفْعاً مِنْ حِلْمِ إِمَامٍ وَ فِقْهِهِ، وَ لَا شَيْءٌ أَبْغَضَ إِلَى اللَّهِ وَ لَا أَعَمَّ ضَرَراً مِنْ جَهْلِ إِمَامٍ وَ خَرْقِهِ.
He (Ali-asws) returned to his-asws (normal) habit until he-asws ascended the pulpit, and he-asws instructed for the congregational Salat to be called for. He-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! There isn’t anything more beloved to Allah-azwj nor of general benefit than wisdom of a leader and his understanding, nor is there anything more hateful to Allah-azwj nor of general harm than ignorance of a leader and his infringements.
أَلَا وَ إِنَّهُ مَنْ لَمْ يَكُنْ لَهُ مِنْ نَفْسِهِ وَاعِظٌ، لَمْ يَكُنْ لَهُ مِنَ اللَّهِ حَافِظٌ.
Indeed! And surely one who does not happen to have for him any preaching from himself, there would not happen to be for him any Protection from Allah-azwj.
أَلَا وَ إِنَّهُ مَنْ أَنْصَفَ مِنْ نَفْسِهِ، لَمْ يَزِدْهُ اللَّهُ إِلَّا عِزّاً.
Indeed! And surely, one who is fair from himself, Allah-azwj will not Increase him except in honour.
أَلَا وَ إِنَّ الذُّلَّ فِي طَاعَةِ اللَّهِ أَقْرَبُ إِلَى اللَّهِ مِنَ التَّعَزُّزِ فِي مَعْصِيَتِهِ.
Indeed! And that the humbleness in obedience of Allah-azwj draws one closer to Allah-azwj than being strengthened in the disobedience of Allah-azwj’.
ثُمَّ قَالَ: أَيْنَ الْمُتَكَلِّمُ آنِفاً. فَلَمْ يَسْتَطِعِ الْإِنْكَارَ فَقَالَ: هَا أَنَا ذَا يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: أَمَا إِنِّي لَوْ أَشَاءُ لَقُلْتُ. فَقَالَ: أَوْ تَعْفُو وَ تَصْفَحُ فَأَنْتَ أَهْلٌ لِذَلِكَ. فَقَالَ: عَفَوْتُ وَ صَفَحْتُ.
Then he-asws said: ‘Where is the one who spoke (obscenities) just now?’ He was not able upon the denial. He said, ‘Here I am, O Amir Al-Momineen-asws!’ He-asws said: ‘As for it, if I-asws had so desired, would have said it (obscenity)’. He said, ‘Or you can forgive and excuse. You-asws are rightful for that’. He-asws said: ‘I-asws have forgiven and excused (you)’.
فَقِيلَ لِمُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِ السَّلَامُ: مَا أَرَادَ أَنْ يَقُولَ؟. قَالَ: أَرَادَ أَنْ يَنْسُبَهُ.
It was said to Muhammad Bin Ali-asws: ‘What did he-asws intend to say?’ He-asws said: ‘He-asws wanted to lineage him’’.[121]
وَ رَوَى زُرَارَةُ أَيْضاً قَالَ: قِيلَ لِجَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ: إِنَّ قَوْماً هَاهُنَا يَنْتَقِصُونَ عَلِيّاً عَلَيْهِ السَّلَامُ.
And it is reported by Zurara as well having said,
‘It was said to Ja’far-asws Bin Muhammad-asws, ‘There is a group over here derogating Ali-asws’.
فَقَالَ: بِمَ يَنْتَقِصُونَهُ لَا أَبَا لَهُمْ؟! وَ هَلْ فِيهِ مَوْضِعُ نَقِيصَةٍ؟ وَ اللَّهِ مَا عَرَضَ لِعَلِيٍّ عَلَيْهِ السَّلَامُ أَمْرَانِ قَطُّ كِلَاهُمَا لِلَّهِ طَاعَةٌ إِلَّا عَمِلَ بِأَشَدِّهِمَا وَ أَشَقِّهِمَا عَلَيْهِ!
He-asws said: ‘By what are they derogating him-asws May there be no father for them! And is there any place in him-asws to derogate? By Allah-azwj! No two matters were presented to Ali-asws at all, each of them being in obedience of Allah-azwj, except he-asws worked with the more difficult of the two, and harsher of the two upon him-asws!
وَ لَقَدْ كَانَ يَعْمَلُ الْعَمَلَ كَأَنَّهُ قَائِمٌ بَيْنَ الْجَنَّةِ وَ النَّارِ، يَنْظُرُ إِلَى ثَوَابِ هَؤُلَاءِ فَيَعْمَلُ لَهُ، وَ يَنْظُرُ إِلَى عِقَابِ هَؤُلَاءِ فَيَنْتَهِي لَهُ، وَ إِنْ كَانَ لَيَقُومُ إِلَى الصَّلَاةِ فَإِذَا قَالَ وَجَّهْتُ وَجْهِيَ تَغَيَّرَ لَوْنُهُ حَتَّى [كَانَ] يُعْرَفُ ذَلِكَ فِي لَوْنِهِ.
And he-asws used to work the deed as if he-asws was standing between the Paradise and the Fire, looking at the Rewards of these and work for it, and looking at the Punishment of those and ending to it; and if he-asws stood to the Salat, and when he-asws had said: ‘I-asws turn my-asws attention’, his-asws complexion would change until that would be recognised in his-asws complexion.
وَ لَقَدْ أَعْتَقَ أَلْفَ عَبْدٍ مِنْ كَدِّ يَدِهِ، يَعْرَقُ فِيهِ جَبِينُهُ وَ يَحْفَى فِيهِ كَفُّهُ. وَ لَقَدْ بَشَّرَ بِعَيْنٍ نَبَعَتْ فِي مَالِهِ مِثْلَ عُنُقِ الْجَزُورِ فَقَالَ: بَشِّرِ الْوَارِثَ، ثُمَّ جَعَلَهَا صَدَقَةً عَلَى الْفُقَرَاءِ وَ الْمَسَاكِينِ وَ ابْنِ السَّبِيلِ إِلَى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْها، لِيَصْرِفَ اللَّهُ النَّارَ عَنْ وَجْهِهِ.
And he-asws had freed a thousand slave from the toil of his-asws own hands, his-asws forehead had perspired in it and had bared his-asws palms in it. And he-asws had given good news of a spring to burst forth in his-asws wealth, line the neck of a camel. He-asws said: ‘Good news for the inheritors’. Then he-asws made it to be a charity upon the poor and the needy and the traveller until such times Allah-azwj Causes to inherit to the earth and the ones upon it, for Allah-azwj to Turn away the Fire from his face’’.[122]
وَ رَوَى الْقَنَّادُ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: لَا يُحِبُّنِي كَافِرٌ وَ لَا وَلَدُ زِنًا.
And it is reported by Al Qannad, from Abu Maryam Al Ansari,
‘From Ali-asws having said: ‘Neither will a Kafir love me-asws nor one born of adultery’’.[123]
قَالَ: وَ رَوَى أَبُو غَسَّانَ النَّهْدِيُّ قَالَ: دَخَلَ قَوْمٌ مِنَ الشِّيعَةِ عَلَى عَلِيٍّ فِي الرَّحْبَةِ وَ هُوَ عَلَى حَصِيرٍ خَلَقٍ فَقَالَ [لَهُمْ]: مَا جَاءَ بِكُمْ؟ قَالُوا: حُبُّكَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: أَمَا إِنَّهُ مَنْ أَحَبَّنِي رَآنِي حَيْثُ يُحِبُّ أَنْ يَرَانِي، وَ مَنْ أَبْغَضَنِي رَآنِي حَيْثُ يَكْرَهُ أَنْ يَرَانِي.
He said, ‘And it is reported by Abu Gassan Al Nahdy who said,
‘A group from the Shias entered to see Ali-asws in Al-Rahba, and he-asws had been surrounded by people. He-asws said to them: ‘What have you come for?’ They said, ‘Your-asws love, O Amir Al-Momineen-asws!’ He-asws said: ‘But surely, one who loves me-asws would see me-asws where he would love to see me-asws, and one who hates me-asws would see me-asws where he would abhor seeing me-asws’.
ثُمَّ قَالَ: مَا عَبَدَ اللَّهَ أَحَدٌ قَبْلِي إِلَّا نَبِيُّهُ، وَ لَقَدْ هَجَمَ أَبُو طَالِبٍ عَلَيْنَا وَ أَنَا وَ هُوَ سَاجِدَانِ فَقَالَ: أَ وَ فَعَلْتُمُوهَا؟ ثُمَّ قَالَ لِي: وَ أَنَا غُلَامٌ: وَيْحَكَ، انْصُرْ ابْنَ عَمِّكَ، وَيْحَكَ لَا تَخْذُلْهُ. وَ جَعَلَ يَحُثُّنِي عَلَى مُؤَازَرَتِهِ وَ مُكَانَفَتِهِ.
Then he-asws said: ‘No one had worshipped Allah-azwj at all before me-asws except His-azwj Prophet-saww, and Abu Talib-asws had protected upon us while I-asws and him-saww were both performing Sajdah. He-as said to me-asws: ‘And you are doing it?’ Then he-as said to me-asws, and I-asws was a boy: ‘Be aware unto you-asws! Help the son-saww of your-asws uncle-as! Be aware unto you-asws! Do not abandon him-saww!’ And he-as went on urging me-asws upon backing him-saww and covering him-saww’’.[124]
وَ رَوَى جَابِرٌ الْجُعْفِيُّ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيَسْتَعِدَّ عُدَّةً لِلْبَلَاءِ.
And it is reported by Jabir Al Jufy,
‘From Ali-asws having said: ‘One who loves us-asws, People-asws of the Household, let him be prepared for the afflictions’’.[125]
وَ رَوَى أَبُو الْأَحْوَصِ عَنْ أَبِي حَيَّانَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ [أَنَّهُ] قَالَ: يَهْلِكُ فِيَّ رَجُلَانِ: مُحِبٌّ غَالٍ، وَ مُبْغِضٌ قَالٍ.
And it is reported by Abu Al Ahows, from Abu Hayyan,
‘From Ali-asws having said: ‘Two (types of) men are destroyed regarding me-asws – one who loves exaggerating, and a hater who speaks’’.[126]
وَ رَوَى حَمَّادُ بْنُ صَالِحٍ، عَنْ أَيُّوبَ عَنْ أَبِي كَهْمَسٍ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: يَهْلِكُ فِيَّ ثَلَاثَةٌ: اللَّاعِنُ، وَ الْمُسْتَمِعُ الْمُقِرُّ، وَ حَامِلُ الْوِزْرِ، وَ هُوَ الْمَلِكُ الْمُتْرَفُ الَّذِي يُتَقَرَّبُ إِلَيْهِ بِلَعْنِي، وَ يُبْرَأُ عِنْدَهُ مِنْ دِينِي، وَ يُنْتَقَصُ عِنْدَهُ حَسَبِي، وَ إِنَّمَا حَسَبِي حَسَبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ دِينِي دِينُهُ.
And it is reported by Hammad Bin Salih, from Ayoub, from Abu Kahmas,
‘From Ali-asws having said: ‘Three (types of people) are destroyed regarding me-asws – The one cursing (me-asws), and the listener acknowledging, and a bearer of the burden, and he is the king (ruler), and acknowledger to whom one can draw closer by cursing me-asws, and in his presence my-asws religion is disavowed from, and my-asws affiliation is derogated in his presence. And rather, my-asws affiliation is affiliation of Rasool-Allah-saww, and my-asws religion is his-saww religion.
وَ يَنْجُو فِيَّ ثَلَاثَةٌ: مَنْ أَحَبَّنِي، وَ مَنْ أَحَبَّ مُحِبِّي، وَ مَنْ عَادَى عَدُوِّي. فَمَنْ أَشْرَبَ قَلْبَهُ بُغْضِي، أَوْ أَلَّبَ عَلَيَّ، أَوْ تَنْقُصُنِي، فَلْيَعْلَمْ أَنَّ اللَّهَ عَدُوُّهُ وَ جَبْرَئِيلَ، وَ أَنَ اللَّهَ عَدُوٌّ لِلْكافِرِينَ.
And three (types of people) would attain salvation regarding me-asws – One who loves me-asws, and one who loves the one who loves me-asws, and one who is inimical to my-asws enemy. So the one to whose hear my-asws hatred is presented, or the people are rallied against me-asws, or my-asws derogation, then let him know that Allah-azwj is his Enemy, and Jibraeel-as, and that Allah-azwj is an Enemy of the Kafirs’’.[127]
وَ رَوَى أَبُو صَادِقٍ عَنْ رَبِيعَةَ بْنِ نَاجِدٍ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِنَّ فِيكَ لَشَبَهاً مِنْ عِيسَى ابْنِ مَرْيَمَ، أَحَبَّتْهُ النَّصَارَى حَتَّى أَنْزَلَتْهُ بِالْمَنْزِلَةِ الَّتِي لَيْسَتْ لَهُ، وَ أَبْغَضَتْهُ الْيَهُودُ حَتَّى بَهَتَتْ أُمَّهُ.
And it is reported by Abu Sadiq, from Rabie Bin Najid,
‘From Ali-asws having said: ‘Rasool-Allah-saww said to me-asws: ‘In you-asws there is a resemblance from Isa-as Bin Maryam-as. The Christians loved him-as until they accorded him-as with a status which wasn’t for him-as, and the Jews hated him-as until they slandered his-as mother-as’’.[128]
قَالَ [ابْنُ أَبِي الْحَدِيدِ]: وَ رَوَى شَيْخُنَا أَبُو الْقَاسِمِ الْبَلْخِيُّ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنِ الْمُسَيَّبِ بْنِ نَجَبَةَ قَالَ: بَيْنَا عَلِيٌّ عَلَيْهِ السَّلَامُ يَخْطُبُ إِذْ قَامَ أَعْرَابِيٌّ فَصَاحَ: وَا مَظْلِمَتَاهْ! فَاسْتَدْنَاهُ عَلِيٌّ عَلَيْهِ السَّلَامُ فَلَمَّا دَنَا [مِنْهُ] قَالَ [لَهُ]: إِنَّمَا لَكَ مَظْلِمَةٌ وَاحِدَةٌ، وَ أَنَا قَدْ ظُلِمْتُ عَدَدَ الْمَدَرِ وَ الْوَبَرِ!
Ibn Abu Al Hadeed said, ‘And it is reported by our elder Abu Al Qasim Al Balkhy, from Salamah Bin Kuheyl, from Al Musayyab Bin Najabah who said,
‘While Ali-asws was addressing (the people), when a Bedouin stood up and shouted, ‘Waah! Its grievances!’ Ali-asws told him to come near. When he was near from him-asws, he-asws said to him: ‘But rather, for you there is one grievance, and I-asws have been oppressed by a number of clods and fluff (uncountable times)!’
قَالَ: وَ فِي رِوَايَةِ عَبَّادِ بْنِ يَعْقُوبَ أَنَّهُ دَعَاهُ فَقَالَ لَهُ: وَيْحَكَ وَ أَنَا وَ اللَّهِ مَظْلُومٌ، هَاتِ فَلْنَدْعُ عَلَى مَنْ ظَلَمَنَا.
He (the narrator) said, ‘And in a report of Abbad Bin Yaqoub, he-asws called him and said to him: ‘Woe be unto you! And I-asws, by Allah-azwj, I-asws am oppressed (as well). Come, let us supplicate against the one who has been unjust to us’’.[129]
وَ رَوَى سَدِيرٌ الصَّيْرَفِيُّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: اشْتَكَى عَلِيٌّ شِكَايَةً فَعَادَهُ أَبُو بَكْرٍ وَ عُمَرُ، وَ خَرَجَا مِنْ عِنْدِهِ فَأَتَيَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَسَأَلَهُمَا مِنْ أَيْنَ جِئْتُمَا؟ قَالا: عُدْنَا عَلِيّاً. قَالَ: كَيْفَ رَأَيْتُمَاهُ؟ قَالا: رَأَيْنَاهُ لِمَا بِهِ.
And it is reported by Sadeyr Al Sayrafi,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Ali-asws complained of a complaint, so Abu Bakr and Umar were inimical to him-asws and they went out from his-asws presence and came to the Prophet-saww. He-saww asked them: ‘Where are you both coming from?’ They said, ‘We are returning (from) Ali-asws’. He-saww said: ‘How do you two see him-asws as being?’ They said, ‘We see him-asws of what is with him-asws’.
فَقَالَ: كَلَّا إِنَّهُ لَنْ يَمُوتَ حَتَّى يُوَسَّعَ غَدْراً وَ بَغْياً، وَ لَيَكُونَنَّ فِي هَذِهِ الْأُمَّةِ عِبْرَةً يَعْتَبِرُ بِهِ النَّاسُ مِنْ بَعْدِي.
He-saww said: ‘Never! Surely he-asws will never be dying until treachery and rebellion would be widespread, and he-asws would become a lesson in this community to take a lesson with him-asws from after me-saww’’.[130]
وَ رَوَى عُثْمَانُ بْنُ سَعِيدٍ عَنْ عَبْدِ اللَّهِ الْغَنَوِيِّ، أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ خَطَبَ بِالرَّحْبَةِ فَقَالَ: أَيُّهَا النَّاسُ إِنَّكُمْ قَدْ أَبَيْتُمْ إِلَّا أَنْ أَقُولَهَا: فَوَ رَبِّ السَّمَاءِ وَ الْأَرْضِ إِنَّ مِنْ عَهْدِ النَّبِيِّ الْأُمِّيِّ [إِلَيَ] «أَنَّ الْأُمَّةَ سَتَغْدِرُ بِكَ بَعْدِي».
And it is reported by Usman Bin Saeed, from Abdullah Al Ghanawy,
‘Ali-asws addressed at Al-Rahba. He-asws said: ‘O you people! You have refused except that I-asws should be saying it. By the Lord-azwj of the sky and the earth! From a pact of the Ummy Prophet-saww to me-asws is: ‘The community will be treacherous with you-asws after me-saww’’.[131]
وَ رَوَى هُشَيْمُ بْنُ بَشِيرٍ عَنْ إِبْرَاهِيمَ بْنِ سَالِمٍ مِثْلَهُ.
And it is reported by Husheym Bin Bashir, from Ibrahim Bin Saalim – similar to it.[132]
وَ رَوَى أَبُو جَعْفَرٍ الْإِسْكَافِيُّ أَيْضاً أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ دَخَلَ عَلَى فَاطِمَةَ عَلَيْهَا السَّلَامُ فَوَجَدَ عَلِيّاً نَائِماً فَذَهَبَتْ تُنَبِّهُهُ فَقَالَ: دَعِيهِ فَرُبَّ سَهَرٍ لَهُ بَعْدِي طَوِيلٌ، وَ رُبَّ جَفْوَةٍ لِأَهْلِ بَيْتِي مِنْ أَجْلِهِ شَدِيدَةٌ.
And it is reported by Abu Ja’far Al Iskafy as well,
‘The Prophet-saww entered to see (Syeda) Fatima-asws and he-saww found Ali-asws sleeping. She-asws went to awaken him-asws. He-saww said: ‘leave him-asws, perhaps there is a long wakefulness for him-asws after me-saww, and perhaps the unfriendliness to the People-asws of my-saww Household would be severe as a result of it’.
فَبَكَتْ [فَاطِمَةُ] فَقَالَ لَا تَبْكِي فَإِنَّكُمَا مَعِي وَ فِي مَوْقِفِ الْكَرَامَةِ عِنْدِي.
(Syeda) Fatima-asws cried. He-saww said: ‘Do not cry, for you-asws will both be with me-saww and in an honourable standing in my-saww presence’’.[133]
وَ رَوَى النَّاسُ كَافَّةً أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ لَهُ: هَذَا وَلِيِّي وَ أَنَا وَلِيُّهُ، عَادَيْتُ مَنْ عَادَاهُ وَ سَالَمْتُ مَنْ سَالَمَهُ، أَوْ نَحْوَ هَذَا اللَّفْظِ.
And it is reported by all the people,
‘Rasool-Allah-saww said for him (Ali-asws): ‘This is my-asws friend and I-saww am his-asws friend. I-saww am inimical to the one who is inimical to him-asws, and at peace with the one at peace with him-asws’ – or approximate to these words’’.[134]
وَ رَوَى مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: لِعَلِيٍّ عَلَيْهِ السَّلَامُ: عَدُوُّكَ عَدُوِّي، وَ عَدُوِّي عَدُوُّ اللَّهِ عَزَّ وَ جَلَّ.
And it is reported by Muhammad Bin Abdullah Bin Abu rafie,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws) having said, ‘Rasool-Allah-saww said to Ali-asws: ‘Your-asws enemy is my-saww enemy, and my-saww enemy is your-asws enemy, and my-saww enemy is an enemy of Allah-azwj Mighty and Majestic’’.[135]
وَ رَوَى يُونُسُ بْنُ خَبَّابٍ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ مَعَنَا، فَمَرَرْنَا بِحَدِيقَةٍ فَقَالَ عَلِيٌّ: يَا رَسُولَ اللَّهِ أَ لَا تَرَى مَا أَحْسَنَ هَذِهِ الْحَدِيقَةَ! فَقَالَ: إِنَّ حَدِيقَتَكَ فِي الْجَنَّةِ أَحْسَنُ مِنْهَا. حَتَّى مَرَرْنَا بِسَبْعِ حَدَائِقَ يَقُولُ عَلِيٌّ عَلَيْهِ السَّلَامُ مَا قَالَهُ، وَ يُجِيبُهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِمَا أَجَابَهُ.
And it is reported by Yunus Bin Khabab, from Anas Bin Malik (well known fabricator) who said,
‘We were with Rasool-Allah-saww and Ali-asws Bin Abu Talib-asws was with us. We passed by a garden. Ali-asws said: ‘O Rasool-Allah-saww! Did you-saww not see how beautiful this garden is!’ He-saww said: ‘Your-asws Garden in the Paradise is more beautiful than it’ – to the extent that we passed by seven gardens, Ali-asws said regarding it what he-asws had said, and Rasool-Allah-saww answered him-asws with what he-saww had answered him-asws.
ثُمَّ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَقَفَ فَوَقَفْنَا [حَوْلَهُ]، وَ وَضَعَ رَأْسَهُ عَلَى رَأْسِ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ بَكَى. فَقَالَ: مَا يُبْكِيكَ يَا رَسُولَ اللَّهِ قَالَ: ضَغَائِنُ فِي صُدُورِ قَوْمٍ لَا يُبْدُونَهَا لَكَ حَتَّى يَفْقِدُونِي
Then, Rasool-Allah-saww paused, and we paused around him-saww, and he-saww placed his-saww head upon the head of Ali-asws and cried. He-asws said: ‘What makes you-saww cry, O Rasool-Allah-saww!’ He-saww said: ‘Grudges in the chests of the people (which) they will not be manifesting to you-asws until they lose me-saww’.
فَقَالَ: يَا رَسُولَ اللَّهِ أَ فَلَا أَضَعُ سَيْفِي عَلَى عَاتِقِي فَأُبِيدَ خَضْرَاءَهُمْ؟ قَالَ: بَلْ تَصْبِرُ. قَالَ: فَإِنْ صَبَرْتُ؟ قَالَ: تُلَاقِي جَهْداً. قَالَ أَ فِي سَلَامَةٍ مِنْ دِينِي؟ قَالَ: نَعَمْ قَالَ: فَإِذاً لَا أُبَالِيَ.
He-asws said: ‘O Rasool-Allah-saww! Should I-asws place my-asws sword upon my-asws shoulder and destroy their green (Important) ones?’ He-saww said: ‘But, be patient’. He-asws said: ‘Supposing I-asws am patient?’ He-saww said: ‘You-asws will suffer rejection’. He-asws said: ‘Would I-asws be in the safely of my-asws religion?’ He-saww said: ‘Yes’. He-asws said: ‘Then, I-asws don’t care’’.[136]
وَ رَوَى جَابِرٌ الْجُعْفِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: مَا رَأَيْتُ مُذْ بَعَثَ اللَّهُ مُحَمَّداً رَخَاءً، لَقَدْ أَخَافَتْنِي قُرَيْشٌ صَغِيراً، وَ أَنْصَبَتْنِي كَبِيراً، حَتَّى قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَكَانَتِ الطَّامَّةُ الْكُبْرَى، وَ اللَّهُ الْمُسْتَعانُ عَلى ما تَصِفُونَ.
And it is reported by Jabir Al Jufy,
‘From Muhammad Bin Ali-asws having said: ‘Ali-asws said: ‘I-asws did not find any ease since Allah-azwj Sent Muhammad-saww. Quraysh used to frighten me-asws when I-asws was young, and they hated me-asws when I-asws was older, until Rasool-Allah-saww passed away, so it happened to be the great calamity and Allah is the Helper upon what you are describing [12:18]’’.[137]
وَ مِنْ كِتَابِ الْغَارَاتِ قَالَ: رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْبَجَلِيُّ عَنْ عَمْرِو بْنِ مُوسَى عَنِ الْمِنْهَالِ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ عَلَى الْمِنْبَرِ: مَا أَحَدٌ جَرَتْ عَلَيْهِ الْمَوَاسِي إِلَّا وَ قَدْ أَنْزَلَ اللَّهُ فِيهِ قُرْآناً.
And from Kitab Al Gharaat, he said, ‘It is reported by Muhammad Bin Ismail al Bajaly, from Amro Bin Musa, from Al Minhal Bin Amro, from Abdullah Bin Al Haris who said,
‘Ali-asws said upon the pulpit: ‘There is no one upon whom consolation has flowed except and Allah-azwj has Revealed Quran (Verse) regarding him’.
فَقَامَ إِلَيْهِ رَجُلٌ مِنْ مُبْغِضِيهِ فَقَالَ لَهُ: فَمَا أَنْزَلَ اللَّهُ تَعَالَى فِيكَ؟ فَقَامَ النَّاسُ إِلَيْهِ يَضْرِبُونَهُ فَقَالَ: دَعُوهُ، أَ تَقْرَأُ سُورَةَ هُودٍ؟ قَالَ: نَعَمْ. فَقَرَأَ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ
A man from his-asws haters stood up to him-asws and said to him-asws, ‘So, what has Allah-azwj the Exalted Revealed regarding you-asws?’ The people stood up hitting him. He-asws said: ‘Leave him! Have you not read Surah Hud-as?’ He said, ‘Yes’. He-asws said: ‘So the one who was upon a clear Proof from his Lord, and a witness from him recites it, [11:17].
ثُمَّ قَالَ: «الَّذِي كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ» مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، الشَّاهِدُ الَّذِي يَتْلُوهُ أَنَا.
Then he-asws said: ‘The one who was upon a clear proof from his-saww Lord-azwj is Muhammad-saww, and the witness who recited it is me-asws’’.[138]
وَ رَوَى عُثْمَانُ بْنُ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ حَكِيمِ بْنِ جُبَيْرٍ قَالَ: خَطَبَ عَلِيٌّ عَلَيْهِ السَّلَامُ فَقَالَ فِي أَثْنَاءِ خُطْبَتِهِ: أَنَا عَبْدُ اللَّهِ وَ أَخُو رَسُولِهِ، لَا يَقُولُهَا أَحَدٌ قَبْلِي وَ لَا بَعْدِي إِلَّا كَذَّابٌ. وَرِثْتُ نَبِيَّ الرَّحْمَةِ، وَ نَكَحْتُ سَيِّدَةَ نِسَاءِ هَذِهِ الْأُمَّةِ، وَ أَنَا خَاتَمُ الْوَصِيِّينَ.
And it is reported by Usman Bin Saeed, from Abdullah Bin Bukeyr, from Hakeem Bin Jubeyr who said,
‘Ali-asws addressed and he-asws said regarding praise during his address: ‘I-asws am a servant of Allah-azwj, and brother-asws of His-azwj Rasool-saww. No one before me-asws has said it nor (be saying it) after me-asws except for a liar. (I-asws am an inheritor of the Prophet-saww of Mercy, and I-asws married the chieftess of the women of this community, and I-asws am last of the successors-as’.
فَقَالَ رَجُلٌ مِنْ عَبْسٍ: مَنْ لَا يُحْسِنُ أَنْ يَقُولَ مِثْلَ هَذَا!!؟ فَلَمْ يَرْجِعْ إِلَى أَهْلِهِ حَتَّى جُنَّ وَ صَرَعَ. فَسَأَلُوهُمْ هَلْ رَأَيْتُمْ بِهِ عَرْضاً قَبْلَ هَذَا؟ قَالُوا: وَ مَا رَأَيْنَا بِهِ قَبْلَ هَذَا عَرْضاً.
A man from (clan of) Absi said, ‘One is not good if he were to say the like of this!!?’ He had not returned to his family until he became insane and had an epileptic fit. He-asws asked them: ‘Did you see any illness being with him before this?’ They said, ‘We have not seen any illness with him before this’’.[139]
وَ رَوَى عُثْمَانُ بْنُ سَعِيدٍ عَنْ شَرِيكِ بْنِ عَبْدِ اللَّهِ قَالَ: لَمَّا بَلَغَ عَلِيّاً عَلَيْهِ السَّلَامُ النَّاسُ يَتَّهِمُونَهُ فِيمَا يَذْكُرُهُ مِنْ تَقْدِيمِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ [إِيَّاهُ] وَ تَفْضِيلِهِ عَلَى النَّاسِ قَالَ: أَنْشُدُ اللَّهَ مَنْ بَقِيَ مِمَّنْ لَقِيَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ سَمِعَ مَقَالَتَهُ فِيَّ يَوْمَ غَدِيرِ خُمٍّ إِلَّا قَامَ فَشَهِدَ بِمَا سَمِعَ.
And it is reported by Usman Bin Saeed, from Shareek Bin Abdullah who said,
‘When it reached Ali-asws that the people are slandering him-asws regarding what he-asws mentioned of the Prophet-saww advancing him-asws and preferring him-asws over the people, he-asws said: ‘I-asws hereby adjure with Allah-azwj, the one who has remained from the ones who had met Rasool-Allah-saww and heard his-asws talk during the day of Ghadeer Khumm, except that he should stand up and testify with what he had heard!’
فَقَامَ سِتَّةٌ مِمَّنْ عَنْ يَمِينِهِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ [وَ شَهِدُوا] أَنَّهُمْ سَمِعُوهُ يَقُولُ ذَلِكَ الْيَوْمَ وَ هُوَ رَافِعٌ بِيَدِ عَلِيٍّ-: مَنْ كُنْتُ مَوْلَاهُ فَهَذَا مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالاهُ، وَ عَادِ مَنْ عَادَاهُ، وَ انْصُرْ مَنْ نَصَرَهُ، وَ اخْذُلْ مَنْ خَذَلَهُ، وَ أَحِبَّ مَنْ أَحَبَّهُ، وَ أَبْغِضْ مَنْ أَبْغَضَهُ.
Six (men) stood up on his-asws right, being from the companions of Rasool-Allah-saww, and they testified that they had heard him-saww saying on that day and he-saww had raised a hand of Ali-asws: ‘One whose Master I-saww was so this (Ali-asws) is his Master. O Allah-azwj! Befriend the one who befriends him-asws and be Inimical to the one inimical to him-asws, and Help the one who helps him-asws, and Abandon the one who abandons him-asws, and Love the one who loves him-asws and Hate the one who hates him-asws’’.[140]
[1159] – نَهْجٌ: [وَ] قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: نَحْنُ النُّمْرُقَةُ الْوُسْطَى، بِهَا يَلْحَقُ التَّالِي، وَ إِلَيْهَا يَرْجِعُ الْغَالِي.
(The book) ‘Nahj (Al Balagah) –
‘Amir Al-Momineen-asws said: ‘We-asws are the middle pillow (moderate path), the lagger catches up with it and the exaggerator returns to it’’.[141]
[1160- 1161] – نَهْجٌ: [وَ] قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: مَا شَكَكْتُ فِي الْحَقِّ مُذْ أُرِيتُهُ.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said: ‘I-asws have not doubted regarding the truth since I-asws was shown it’’.[142]
وَ قَالَ عَلَيْهِ السَّلَامُ: مَا كَذَبْتُ وَ لَا كُذِبْتُ، وَ لَا ضَلَلْتُ وَ لَا ضُلَّ بِي.
And he-asws said: ‘I-asws neither lied not been lied to (by Rasool-Allah-saww,) nor have I-asws strayed (others) nor have I-asws been strayed with’’.[143]
[1162] – نَهْجٌ: [وَ] قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: لَا يُعَابُ الْمَرْءُ بِتَأْخِيرِ حَقِّهِ، إِنَّمَا يُعَابُ مَنْ أَخَذَ مَا لَيْسَ لَهُ.
(The book) ‘Nahj (Al Balagah) –
‘He cannot be faulted, the person who is delayed of his rights, but rather he would be faulted, one who takes what isn’t for him’’.[144]
[1163] – نَهْجٌ: [وَ] سُئِلَ عَلَيْهِ السَّلَامُ عَنْ قُرَيْشٍ فَقَالَ: أَمَّا بَنُو مَخْزُومٍ فَرَيْحَانَةُ قُرَيْشٍ، تُحِبُّ حَدِيثَ رِجَالِهِمْ وَ النِّكَاحَ فِي نِسَائِهِمْ، وَ أَمَّا بَنُو عَبْدِ شَمْسٍ فَأَبْعَدُهَا رَأْياً وَ أَمْنَعُهَا لِمَا وَرَاءِ ظُهُورِهَا،
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws was asked about Quraysh, he-asws said: ‘As for the clan of Makhzum, they are the aroma of Quraysh. You would love discussing with their men and marrying among their women. And as for the clan of Abd Shams, they are far-sighted in their views and defenders of what is behind their backs.
وَ أَمَّا نَحْنُ فَأَبْذَلُ لِمَا فِي أَيْدِينَا، وَ أَسْمَحُ عِنْدَ الْمَوْتِ بِنُفُوسِنَا، وَ هُمْ أَكْثَرُ وَ أَمْكَرُ وَ أَنْكَرُ، وَ نَحْنُ أَفْصَحُ وَ أَنْصَحُ وَ أَصْبَحُ.
And as for us-asws, we-asws spend whatever is in our hands, and are liberal with ourselves in the presence of death (battles), and they are more (in number), and more plotting, and more disliked, while we-asws are more eloquent, and advising, and bright (friendly)’’.[145]
[1164] – نَهْجٌ: [وَ] قَالَ عَلَيْهِ السَّلَامُ وَ قَدْ رُئِيَ عَلَيْهِ إِزَارٌ خَلَقٌ مَرْفُوعٌ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ: يَخْشَعُ لَهُ الْقَلْبُ، وَ تَذِلُّ بِهِ النَّفْسُ، و تذل به النفس وَ يَقْتَدِي بِهِ الْمُؤْمِنُونَ.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said, and he-asws had been seen having a worn-out trouser upon him-asws with patches. It was said to him-asws regarding that. He-asws said: ‘The heart gets fearful to it, and the soul gets humbled with it, and Momineen can model with it’’.[146]
[1165] – [نَهْجٌ:] وَ مَدَحَهُ قَوْمٌ فِي وَجْهِهِ فَقَالَ: اللَّهُمَّ إِنَّكَ أَعْلَمُ بِي مِنْ نَفْسِي، وَ أَنَا أَعْلَمُ بِنَفْسِي مِنْهُمْ، اللَّهُمَّ اجْعَلْنَا خَيْراً مِمَّا يَظُنُّونَ، وَ اغْفِرْ لَنَا مَا لَا يَعْلَمُونَ.
(The book) ‘Nahj (Al Balagah)’ –
And a group praised him-asws in his-asws face, so he-asws said: ‘O Allah-azwj! You-azwj are more Knowing with me-asws than I-asws am with myself-asws, and I-asws am more knowing with myself-asws than they are. O Allah-azwj! Make us to be better than what they are thinking, and Forgive for us what we do not even know’’.[147]
[1166] – وَ قَالَ [عَلَيْهِ السَّلَامُ] لِرَجُلٍ أَفْرَطَ فِي الثَّنَاءِ عَلَيْهِ وَ كَانَ لَهُ مُتَّهِماً-: أَنَا دُونَ مَا تَقُولُ وَ فَوْقَ مَا فِي نَفْسِكَ.
And he-asws said to a man who had been excessive in the praise upon him-asws, and he was a slanderer to him-asws: ‘I-asws am below what you are saying and am above what is within yourself’’.[148]
1167- وَ قَالَ عَلَيْهِ السَّلَامُ: يَهْلِكُ فِيَّ رَجُلَانِ: مُحِبٌّ مُطْرٍ، وَ بَاهِتٌ مُفْتَرٍ.
And he-asws said: ‘Two (types of) men are destroyed regarding me-asws – One who loves me-asws raining praises, and a slandering fabricator’’.[149]
1168- نَهْجٌ: وَ قَالَ عَلَيْهِ السَّلَامُ: لَوْ ضَرَبْتُ خَيْشُومَ الْمُؤْمِنِ بِسَيْفِي هَذَا عَلَى أَنْ يُبْغِضَنِي مَا أَبْغَضَنِي، وَ لَوْ صَبَبْتُ الدُّنْيَا بِجَمَّاتِهَا عَلَى الْمُنَافِقِ عَلَى أَنْ يُحِبَّنِي مَا أَحَبَّنِي، وَ ذَلِكَ أَنَّهُ قَضَى فَانْقَضَى عَلَى لِسَانِ النَّبِيِّ الْأُمِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ قَالَ: لَا يُبْغِضُكَ مُؤْمِنٌ وَ لَا يُحِبُّكَ مُنَافِقٌ.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said: ‘Even if I-asws were to strike the nose of a Momin with this sword of mine-asws, on the condition that he should hate me-asws, he will not hate me-asws; and even if I-asws were to pour the world, with all its contents, upon the hypocrite, on the condition that he should love me-asws, he will not love me-asws, for it has been decreed upon the tongue of the Ummy Prophet-saww. He-saww said: ‘Neither will a Momin hate you-asws nor will a hypocrite love you-asws’’.[150]
[1169] – دَعَوَاتُ الرَّاوَنْدِيِّ: عَنْ رَبِيعَةَ بْنِ كَعْبٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: سَتَكُونُ بَعْدِي فِتْنَةٌ فَإِذَا كَانَ ذَلِكَ فَالْتَزِمُوا عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ.
(The book) ‘Dawaat Al awandy’ – From Rabie Bin Ka’ab who said,
‘I heard Rasool-Allah-saww saying: ‘Fitna will be taking place after me-asws. When that happens, then necessitate (stick with) Ali-asws’’.[151]
وَ مِنْهُ فِي كَلَامِ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ وَ قَدْ سَأَلَهُ حُمْرَانُ عَمَّا أُصِيبَ بِهِ أَمِيرُ الْمُؤْمِنِينَ وَ الْحَسَنُ وَ الْحُسَيْنُ عَلَيْهِمُ السَّلَامُ مِنْ قَتْلِ الطَّوَاغِيتِ إِيَّاهُمْ وَ الظَّفَرِ بِهِمْ حَتَّى قُتِلُوا وَ غُلِبُوا؟
And from a speech of Abu Ja’far-asws, and he-asws had been asked by Humran about what Amir Al-Momineen-asws, and Al-Hassan-asws, and Al-Husayn-asws had been afflicted with from the tyrants having killed them-asws, and being victorious with them-asws until they-asws killed and were overcome?’
وَ قَالَ عَلَيْهِ السَّلَامُ: وَ لَوْ أَنَّهُمْ يَا حُمْرَانُ حَيْثُ نَزَلَ بِهِمْ مَا نَزَلَ مِنْ أَمْرِ اللَّهِ وَ إِظْهَارِ الطَّوَاغِيتِ عَلَيْهِمْ سَأَلُوا اللَّهَ دَفْعَ ذَلِكَ عَنْهُمْ لَدَفَعَ [اللَّهُ ذَلِكَ عَنْهُمْ] ثُمَّ كَانَ انْقِضَاءُ مُدَّةِ الطَّوَاغِيتِ وَ ذَهَابُ مُلْكِهِمْ أَسْرَعَ مِنْ سِلْكٍ مَنْظُومٍ انْقَطَعَ فَتَبَدَّدَ
And he-asws said: ‘O Humran! When it befell with them-asws what befell from the Command of Allah-azwj and prevailing of the tyrants upon them-asws, if they-asws had asked Allah-azwj to Repel that away from them-asws, Allah-azwj would have Repelled that from them-asws, then the expiration of the term of the tyrants and the going away of their kingdoms, would have been quicker than the systematic cable gets cut off and scatters.
وَ مَا كَانَ الَّذِي أَصَابَهُمْ يَا حُمْرَانُ لِذَنْبٍ اقْتَرَفُوهُ وَ لَا لِعُقُوبَةٍ مِنْ مَعْصِيَةٍ خَالَفُوا اللَّهَ فِيهَا وَ لَكِنْ لِمَنَازِلَ وَ كَرَامَةٍ أَرَادَ [اللَّهُ] أَنْ يُبَلِّغَهُمْ إِيَّاهَا فَلَا يَذْهَبَنَّ بِكَ الْمَذَاهِبُ فِيهِمْ.
O Humran! And that which afflicted them wasn’t due to their-asws having acknowledged to a sin, nor for a Punishment from an act of disobedience they-asws had opposed Allah-azwj in it, but (it was) for a status and honour Allah-azwj Wanted them-asws to reach it, so do not let the doctrines regarding them-asws go away with you’’.[152]
وَ مِنْهُ قَالَ: لَمَّا نَزَلَ أَمِيرُ الْمُؤْمِنِينَ النَّهْرَوَانَ سَأَلَ عَنْ جَمِيلِ بْنِ بصيهري كَاتِبِ [أَ] نُوشِيرَوَانَ فَقِيلَ: إِنَّهُ بَعْدُ حَيٌّ يُرْزَقُ فَأَمَرَ بِإِحْضَارِهِ فَلَمَّا حَضَرَ وَجَدَ حَوَاسَّهُ كُلَّهَا سَالِمَةً إِلَّا الْبَصَرَ، وَ [وَجَدَ] ذِهْنَهُ صَافِياً وَ قَرِيحَتَهُ تَامَّةً فَسَأَلَهُ كَيْفَ يَنْبَغِي لِلْإِنْسَانِ يَا جَمِيلُ أَنْ يَكُونَ!
And from it, he-asws said: ‘When Amir Al-Momineen-asws descended at Al-Nahrawan, he-asws asked about Jameel Bin Basihry, scribe of Nowsherwan (Is he around)?’ It was said, ‘He lived afterwards, being sustained’. He-asws ordered with him being presented. When he was present, he-asws found all his senses to be (with him) apart from the sight, and he-asws found his mind to be clear, his motions complete. He-asws asked him: ‘How is it befitting for the human being, O Jameel, that he should happen to be!’
قَالَ: يَجِبُ أَنْ يَكُونَ قَلِيلَ الصَّدِيقِ كَثِيرَ الْعَدُوِّ. قَالَ: أَبْدَعْتَ يَا جَمِيلُ فَقَدْ أَجْمَعَ النَّاسُ عَلَى أَنَّ كَثْرَةَ الْأَصْدِقَاءِ أَوْلَى. فَقَالَ لَيْسَ الْأَمْرُ عَلَى مَا ظَنُّوا فَإِنَّ الْأَصْدِقَاءَ إِذَا كُلِّفُوا السَّعْيَ فِي حَاجَةِ الْإِنْسَانِ لَمْ يَنْهَضُوا بِهَا كَمَا يَجِبُ وَ يَنْبَغِي وَ الْمَثَلُ فِيهِ [هُوَ قَوْلُهُمْ] «مِنْ كَثْرَةِ الْمَلَّاحِينَ غَرِقَتِ السَّفِينَةُ»
He said, ‘It obligates that he should be of a few friends, a lot of enemies’. He-asws said: ‘You are innovating, O Jameel, for the people are united upon that a lot of friends should be first’. He said, ‘The matter isn’t as what they are thinking it to be, for the friends, when they are tasked with striving regarding a need of the human being, they would not get up with it as what is obligated and is appropriate, and the example regarding it are their words, ‘It is from the plenty of crew that the ship drowned’’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ: قَدِ امْتَحَنْتَ هَذَا فَوَجَدْتَهُ صَوَاباً فَمَا مَنْفَعَةُ كَثْرَةِ الْأَعْدَاءِ! فَقَالَ: إِنَّ الْأَعْدَاءَ إِذَا كَثُرُوا يَكُونُ الْإِنْسَانُ أَبَداً مُتَحَرِّزاً مُتَحَفِّظاً أَنْ يَنْطِقَ بِمَا يُؤْخَذُ عَلَيْهِ أَوْ تَبْدُرَ مِنْهُ زَلَّةٌ يُؤْخَذُ عَلَيْهَا فَيَكُونُ أَبَداً عَلَى هَذِهِ الْحَالَةِ سَلِيماً مِنَ الْخَطَايَا وَ الزَّلَلِ.
Amir Al-Momineen-asws said: ‘I-asws have tested this and I-asws found it to be correct. So, what is the benefit of a lot of enemies!’ He said, ‘The enemies, when they are a lot, the human being will forever be guarding, discreet lest he speak with what he would be seized upon, or an error would appear from him he would be seized upon. Thus, he will always be upon this state, safe from the mistakes and the errors’.
فَاسْتَحْسَنَ ذَلِكَ [مِنْهُ] أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ.
Amir Al-Momineen-asws considered that as well done from him’’.[153]
[1170] – نَهْجٌ: [وَ] سُئِلَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ عَنْ أَشْعَرِ الشُّعَرَاءِ! فَقَالَ: إِنَّ الْقَوْمَ لَمْ يَجْرُوا فِي حَلْبَةٍ تُعْرَفُ الْغَايَةُ عَنْ قَصَبَتِهَا؟ فَإِنْ كَانَ وَ لَا بُدَّ فَالْمَلِكُ الضِّلِّيلُ.
(The book) ‘Al-Nahj (Al-Balagah)’ – And Amir Al-Momineen-asws asked about the most poetic of the poets. He-asws said: ‘The group did not flow in one arena for the peak to be recognised about their comparison? If it happens, and it is inevitable, then it is the misguided king’’.
قَالَ السَّيِّدُ [الرَّضِيُ]: رَحِمَهُ اللَّهُ: يُرِيدُ [عَلَيْهِ السَّلَامُ مِنْ قَوْلِهِ: «الْمَلِكُ] [الضِّلِّيلُ»] إِمْرَأَ الْقَيْسِ.
Al-Seyyid Al-Razy (the compiler of Nahj Al-Balagah) said, ‘He-asws intended from his-asws words: ‘The misguided king’ – Imra’a Al-Qays’’.[154]
[1171] – أَقُولُ: قَالَ ابْنُ أَبِي الْحَدِيدِ: [قَرَأْتُ] فِي أَمَالِي ابْنِ دُرَيْدٍ قَالَ: أَخْبَرَنِي الْجُرْمُوزِيُّ عَنِ ابْنِ الْمُهَلَّبِيِّ عَنِ ابْنِ الْكَلْبِيِّ عَنْ شَدَّادِ بْنِ إِبْرَاهِيمَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ الْعَنْبَرِيِ عَنِ ابْنِ عَرَادَةَ قَالَ: كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ يُعَشِّي النَّاسَ فِي شَهْرِ رَمَضَانَ اللَّحْمَ وَ لَا يَتَعَشَّى مَعَهُمْ فَإِذَا فَرَغُوا خَطَبَهُمْ وَ وَعَظَهُمْ فَأَفَاضُوا لَيْلَةً فِي الشُّعَرَاءِ وَ هُمْ عَلَى عَشَائِهِمْ فَلَمَّا فَرَغُوا خَطَبَهُمْ عَلَيْهِ السَّلَامُ وَ قَالَ فِي خُطْبَتِهِ: اعْلَمُوا أَنَّ مِلَاكَ أَمْرِكُمُ الدِّينُ وَ عِصْمَتَكُمُ التَّقْوَى وَ زِينَتَكُمُ الْأَدَبُ وَ حُصُونَ أَعْرَاضِكُمُ الْحِلْمُ.
I (Majlisi) am saying, ‘Ibn Abi Al Hadeed said, ‘I saw in (the book) ‘Amaali’ of Ibn dureyd who said, ‘Al Jurmuzy informed me, from Ib Al Muhalla, from Ibn Al Kalby, from Shaddad Bin Ibrahim, from Ubeydullah Bin Al-Hassan Al anbary, from Ibn Aradah who said,
‘Ali-asws Bin Abu Talib-asws, the people were eating the meat during a month of Ramazan and he-asws was not eating with them. When they were free, he-asws addressed them and advised them, so they discussed at length among the poets, and they were upon their dinner. When they were free, he-asws addressed them and said in his-asws sermon: ‘Know that the body of your affairs of the religion, and your fortification is the piety, and your adornment is the discipline, and a fortress of your symptoms is the wisdom!’
ثُمَّ قَالَ: قُلْ يَا أَبَا الْأَسْوَدِ فِيمَا كُنْتُمْ تُفِيضُونَ فِيهِ أَيُّ الشُّعَرَاءِ أَشْعَرُ! فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ [أَشْعَرُ الشُّعَرَاءِ] الَّذِي يَقُولُ:
| وَ لَقَدْ أَغْتَدِي يُدَافِعُ رُكْنِي | أَعْوَجِيٌّ ذُو مَيْعَةٍ إِضْرِيجٌ | |
| مِخْلَطٌ مِزْيَلٌ مِعَنٌّ مِفَنٌ | مِنْفَحٌ مِطْرَحٌ سَبُوحٌ خَرُوجٌ |
Then he-asws said: ‘Speak, O Abu Al-Aswad, regarding what you have been pouring into!’ I.e. the poems of the poets! He said, ‘O Amir Al-Momineen-asws! The poet of the poets (greatest) is the one who said, ‘I have come to be in my defensive corner, my crookedness is with difficult disturbance, being a mixture of elimination, assiduous, artistic, easy-going, relaxed, swift, emerging’.
يَعْنِي أَبَا دُوَادٍ الْإِيَادِيَّ. فَقَالَ عَلَيْهِ السَّلَامُ: لَيْسَ بِهِ. قَالُوا: فَمَنْ يَا أَمِيرَ الْمُؤْمِنِينَ! فَقَالَ: لَوْ رُفِعَتْ لِلْقَوْمِ غَايَةٌ فَجَرُوا إِلَيْهَا مَعاً عَلِمْنَا مِنَ السَّابِقِ مِنْهُمْ وَ لَكِنْ إِنْ يَكُنْ فَالَّذِي لَمْ يَقُلْ عَنْ رَغْبَةٍ وَ لَا رَهْبَةٍ. قِيلَ: مَنْ هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ! قَالَ: هُوَ الْمَلِكُ الضِّلِّيلُ ذُو الْقُرُوحِ. قِيلَ: إِمْرُؤُ الْقَيْسِ يَا أَمِيرَ الْمُؤْمِنِينَ! قَالَ: هُوَ.
They meant Abu Dawood Al-Iyadi. Amir Al-Momineen-asws said: ‘He isn’t it’. They said, ‘Then who, O Amir Al-Momineen-asws!’ He-asws said: ‘If he a peak were to be raised for the people, they would flow to it altogether. We know from the preceding from them, but it happens to be the one who did not speak about from any desire nor fear’. It was said, ‘Who is he, O Amir Al-Momineen-asws?’ He-asws said: ‘He is the misguided king with the sores’. It was said, ‘Imra Al-Qays, O Amir Al-Momineen-asws?’ He-asws said: ‘Him’.
قِيلَ: فَأَخْبِرْنَا عَنْ لَيْلَةِ الْقَدْرِ! قَالَ: مَا أَخْلُو مِنْ أَنْ أَكُونَ أَعْلَمُهَا فَأَسْتُرُ عِلْمَهَا وَ لَسْتُ أَشُكُّ أَنَّ اللَّهَ إِنَّمَا يَسْتُرُهَا عَنْكُمْ نَظَراً لَكُمْ لِأَنَّهُ لَوْ أَعْلَمَكُمُوهَا عَمِلْتُمْ فِيهَا وَ تَرَكْتُمْ غَيْرَهَا وَ أَرْجُو أَنْ لَا تُخْطِئَكُمْ إِنْ شَاءَ اللَّهُ انْهَضُوا رَحِمَكُمُ اللَّهُ.
It was said, ‘Inform us about the Night of Pre-determination (Laylat Al Qadr)!’ He-asws said: ‘I-asws am not free from being teaching it. Its knowledge is veiled, and I-asws am not doubting that Allah-azwj rather Veiled if from you all as a consideration for you all, because if I-asws were to teach you it, you will be working during it and neglecting other (nights), and I-asws do not wish to err you, if Allah-azwj so Desires. Get up, may Allah-azwj have Mercy on you all!’’[155]
[1172] – نَهْجٌ: وَ قَالَ عَلَيْهِ السَّلَامُ: أَنَا يَعْسُوبُ الْمُؤْمِنِينَ وَ الْمَالُ يَعْسُوبُ الْفُجَّارِ.
(The book) ‘Nahj (Al Balagah)’ –
‘I-asws am a leader of the Momineen-asws and the wealth is leader of the immoral’’.[156]
[1173] – نَهْجٌ: [وَ] قِيلَ لَهُ عَلَيْهِ السَّلَامُ: بِأَيِّ شَيْءٍ غَلَبْتَ الْأَقْرَانَ! فَقَالَ: مَا لَقِيتُ أَحَداً إِلَّا أَعَانَنِي عَلَى نَفْسِهِ.
(The book) ‘Nahj (Al Balagah)’ –
And it was said to him-asws, ‘By which thing did you-asws overcome the adversaries?’ He-asws said: ‘I-asws did not meet anyone (in battle) except he assisted me-asws against himself’’.[157]
[1174] – [نَهْجٌ:] وَ قَالَ عَلَيْهِ السَّلَامُ لِابْنِهِ مُحَمَّدٍ: يَا بُنَيَّ إِنِّي أَخَافُ عَلَيْكَ الْفَقْرَ فَاسْتَعِذْ بِاللَّهِ مِنْهُ فَإِنَّ الْفَقْرَ مَنْقَصَةٌ لِلدِّينِ مَدْهَشَةٌ لِلْعَقْلِ دَاعِيَةٌ لِلْمَقْتِ.
(The book) ‘Nahj (Al Balagah)’ –
‘And he-asws said to his-asws son Muhammad: ‘O my-asws son! I-asws fear the poverty upon you, so seek Refuge with Allah-azwj from it, for the poverty is a reducer of the religion, perplexing to the intellect, caller to the hateful ones’’.[158]
[1175] – كِتَابُ الْغَارَاتِ لِإِبْرَاهِيمَ الثَّقَفِيِّ: بِإِسْنَادِهِ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: كَانَ خَلِيلِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَا يَحْبِسُ شَيْئاً لِغَدٍ، وَ كَانَ أَبُو بَكْرٍ يَفْعَلُ [كَذَلِكَ]، وَ قَدْ رَأَى عُمَرُ فِي ذَلِكَ أَنْ دَوَّنَ الدَّوَاوِينَ، وَ أَخَّرَ الْمَالَ إِلَى السَّنَةِ. وَ أَمَّا أَنَا، فَأَصْنَعُ كَمَا صَنَعَ خَلِيلِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ.
Kitab Al Gharaat of Ibrahim Al Saqafy – By his chain from Al Zahhak Bin Muazhim,
‘From Ali-asws having said: ‘My-asws friend Rasool-Allah-saww did not withhold anything (public wealth) for the next day, and Abu Bakr used to do like that, and Umar had views regarding that to register the registers, and delayed the wealth to the year, and as for I-asws, I-asws am doing like what my-asws friend Rasool-Allah-saww had done’.
قَالَ: وَ كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ يُعْطِيهِمْ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ، وَ كَانَ [عِنْدَ مَا يُعْطِيهِمْ] يَقُولُ:
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
He (the narrator) said, ‘And Ali-asws used to give them from the Friday to the Friday, and during his-asws giving them, he-asws said (a couplet): ‘This is my-asws collection and my-asws choice in it, when every side has his hand in it’’[159].
وَ بِأَسَانِيدَ عَنْ مُجَمِّعٍ التَّيْمِيِّ: أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ كَانَ يَنْزَحُ بَيْتَ الْمَالِ ثُمَّ يَتَنَفَّلُ فِيهِ، وَ يَقُولُ: اشْهَدْ لِي يَوْمَ الْقِيَامَةِ أَنِّي لَمْ أَحْبِسْ فِيكَ الْمَالَ عَلَى الْمُسْلِمِينَ.
And by the chain from Mujamie Al Taymi,
‘Ali-asws used to empty the public treasury, then increase (more than the Obligated share) during it, and he-asws said: ‘Testify for me-asws on the Day of Qiyamah, I-asws did not withhold from the Muslims any wealth to be in you’’.[160]
وَ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ أَبِيهِ قَالَ: أَتَى عَلِيّاً عَلَيْهِ السَّلَامُ مَالٌ مِنْ أَصْبَهَانَ فَقَسَمَهُ، فَوَجَدَ فِيهِ رَغِيفاً، فَكَسَرَهُ سَبْعَ كِسَرٍ، ثُمَّ جَعَلَ عَلَى كُلِّ جُزْءٍ مِنْهُ كِسْرَةً ثُمَّ دَعَا أُمَرَاءَ الْأَسْبَاعِ فَأَقْرَعَ بَيْنَهُمْ أَيُّهُمْ يُعْطِيهِ أَوَّلًا. وَ كَانَتْ [قَبَائِلُ] الْكُوفَةِ يَوْمَئِذٍ أَسْبَاعاً.
And from Aasim Bin Kuleyb, from his father who said,
‘Wealth came to Ali-asws from Isfahan, so he-asws distributed it. He-asws found a loaf of bread in it, so he-asws broke it into seven pieces, then made a piece to be upon every segment (for the distribution). Then he called seven commanders and drew lots between them, which of them should be given first. And the (number of) tribes of Al-Kufa in those days was seven’’.[161]
وَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَجْلَانَ، عَمَّنْ حَدَّثَهُ قَالَ: كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ يَقْسِمُ فِينَا الْأَبْزَارَ، يَصُرُّهُ صُرَراً: الْحُرْفَ وَ الْكَمُّونَ وَ كَذَا وَ كَذَا.
And from Abdul Rahman Bin Ajlan, from the one who narrated it who said,
‘Ali-asws used to distribute the seeds (cereal, beans, cumin seeds, etc.)’’.[162]
وَ عَنْ جَعْفَرِ بْنِ عَمْرِو بْنِ حُرَيْثٍ عَنْ أَبِيهِ: أَنَّ دِهْقَاناً بَعَثَ إِلَى عَلِيٍّ عَلَيْهِ السَّلَامُ بِثَوْبِ دِيبَاجٍ مَنْسُوجٍ بِالذَّهَبِ، فَابْتَاعَهُ مِنْهُ عَمْرُو بْنُ حُرَيْثٍ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ إِلَى الْعَطَاءِ.
And from Ja’far Bin Amro Bin Hureys, from his father,
‘Dihqan sent to Ali-asws clothes of brocade woven in gold. Amro Bin Hureys bought it from him-asws for four thousand Dirhams, to (go) to the awards (distribution)’’.[163]
وَ عَنْ يَزِيدَ بْنِ مِحْجَنٍ التَّيْمِيِ قَالَ: أَخْرَجَ عَلِيٌّ عَلَيْهِ السَّلَامُ سَيْفاً لَهُ فَقَالَ: مَنْ يَشْتَرِي سَيْفِي هَذَا مِنِّي؟ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ مَعِي ثَمَنَ إِزَارٍ لَمَا بِعْتُهُ.
And from Yazeed Bin Mihjan Al Taymi who said,
‘Ali-asws brought out a sword of his-asws. He-asws said: ‘Who will buy this sword from me-asws? By the One-azwj in Whose Hand is my-asws soul! Even if I-asws had the price (money) for a trouser, I-asws would not sell it’’.[164]
وَ عَنْ أَبِي رَجَاءٍ: أَنَّ عَلِيّاً عَلَيْهِ السَّلَامُ أَخْرَجَ سَيْفاً لَهُ إِلَى السُّوقِ فَقَالَ: مَنْ يَشْتَرِي مِنِّي هَذَا؟ فَلَوْ كَانَ مَعِي ثَمَنُ إِزَارٍ لَمَا بِعْتُهُ. قَالَ أَبُو رَجَاءٍ: فَقُلْتُ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا أَبِيعُكَ إِزَاراً وَ أُنْسِئُكَ ثَمَنَهُ إِلَى عَطَائِكَ، فَبِعْتُهُ إِزَاراً إِلَى عَطَائِهِ، فَلَمَّا قَبَضَ عَطَاءَهُ أَعْطَانِي حَقِّي.
And from Abu Raja’a,
‘Ali-asws brought a sword of his-asws to the market and said: ‘Who will buy this from me-asws? If I-asws had with me-asws the price (money) for a trouser, I-asws would not sell it’. Abu Raja’a said, ‘I said to him-asws, ‘O Amir Al-Momineen-asws! I shall sell you-asws a trouser and delay its price up to (the time of) your-asws award’. So I sold him-asws a trouser to his-asws award. When he-asws had taken possession of his-asws award, he-asws gave me its price’’.[165]
وَ عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ: أَنَّ امْرَأَتَيْنِ أَتَتَا عَلِيّاً عَلَيْهِ السَّلَامُ عِنْدَ الْقِسْمَةِ، إِحْدَاهُمَا مِنَ الْعَرَبِ، وَ الْأُخْرَى مِنَ الْمَوَالِي، فَأَعْطَى كُلَّ وَاحِدَةٍ خَمْسَةً وَ عِشْرِينَ دِرْهَماً وَ كُرّاً مِنَ الطَّعَامِ، فَقَالَتِ الْعَرَبِيَّةُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي امْرَأَةٌ مِنَ الْعَرَبِ وَ هَذِهِ امْرَأَةٌ مِنَ الْعَجَمِ! فَقَالَ عَلَيْهِ السَّلَامُ: وَ اللَّهِ لَا أَجِدُ لِبَنِي إِسْمَاعِيلَ فِي هَذَا الْفَيْءِ فَضْلًا عَنْ بَنِي إِسْحَاقَ.
And from Abu Is’haq Al Hamdany,
‘Two women came to Ali-asws during the distribution, one of them from the Arabs and the other from the slaves. He-asws gave each one twenty-five Dirhams and a bowl of food. The Arabian said, ‘O Amir Al-Momineen-asws! I am a woman from the Arabs and this woman is from the non-Arabs!’ He-asws said: ‘By Allah-azwj! I-asws cannot find any merit for the children of Ismail-as in this distribution, any merit from the children of Is’haq-as’’.[166]
وَ عَنْ يُوسُفَ بْنِ كُلَيْبٍ عَنْ أَبِي عُبَيْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: مَا اعْتَلَجَ عَلَى عَلِيٍّ عَلَيْهِ السَّلَامُ أَمْرَانِ قَطُّ إِلَّا أَخَذَ بِأَشَدِّهِمَا، وَ مَا زَالَ عِنْدَكُمْ يَأْكُلُ مِمَّا عَمِلَتْ يَدُهُ، يُؤْتَى بِهِ [إِلَيْهِ] مِنَ الْمَدِينَةِ، وَ إِنْ كَانَ لَيَأْخُذُ السَّوِيقَ فَيَجْعَلُهُ فِي الْجِرَابِ ثُمَّ يَخْتِمُ عَلَيْهِ، مَخَافَةَ أَنْ يُزَادَ فِيهِ مِنْ غَيْرِهِ. وَ مَنْ كَانَ فِي الدُّنْيَا أَزْهَدَ مِنْ عَلِيٍّ عَلَيْهِ السَّلَامُ؟!.
And from Yusuf Bin Kuleyb, from Abu Ubeyda, from Abdullah Bin Masoud, from Muawiya Bin Ammat,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘No two matters clashed unto Ali-asws at all except he-asws took with the severer of the two, and he-asws did not cease to be eating in your presence from what he-asws had worked with his-asws own hands. When they came with it to him-asws from Al-Medina, and if he-asws were to take the Suweyk (porridge), he-asws would make it to be in the container, then seal upon it, fearing that there might be added in it from something else. And who has been more ascetic in the world than Ali-asws?!’’[167]
وَ عَنْ أَبِي سُوَيْدِ بْنِ الْحَارِثِ قَالَ: أَمَرَ عَلِيٌّ عَلَيْهِ السَّلَامُ عُمَّالًا مِنْ عُمَّالِهِ فَصَنَعُوا لِلنَّاسِ طَعَاماً فِي شَهْرِ رَمَضَانَ، فَذَكَرُوا أَنَّهُمْ صَنَعُوا خَمْساً وَ عِشْرِينَ جَفْنَةً.
And from Abu Suweyd Bin Al Haris who said,
‘Ali-asws instructed his-asws workers and the made food for the people during a month of Ramazan. They mentioned that they had made twenty-five bowls’’.[168]
وَ عَنْ هَارُونَ بْنِ مُسْلِمٍ الْبَجَلِيِّ عَنْ أَبِيهِ قَالَ: أَعْطَى عَلِيٌّ النَّاسَ فِي عَامٍ وَاحِدٍ ثَلَاثَةَ أَعْطِيَةٍ، ثُمَّ قُدِّمَ عَلَيْهِ خَرَاجُ أَصْفَهَانَ فَقَالَ: أَيُّهَا النَّاسُ! اغْدُوا فَخُذُوا، فَوَ اللَّهِ مَا أَنَا لَكُمْ بِخَازِنٍ. ثُمَّ أَمَرَ بِبَيْتِ الْمَالِ فَكُنِسَ وَ نُضِحَ، فَصَلَّى فِيهِ رَكْعَتَيْنِ ثُمَّ قَالَ: يَا دُنْيَا غُرِّي غَيْرِي.
And from Haroun Bin Muslim Al Bajaly, from his father who said,
‘Ali-asws had given the people three awards during one year, then taxes of Isfahan came to him-asws. He-asws said: ‘O you people! Come tomorrow morning and take, for by Allah-azwj, I-asws am not a treasurer of yours!’ Then he-asws ordered with the public treasury so it was swept and sprinkled (with water). He-asws prayed two Cycles Salat in it, then said: ‘O World! Deceive other than me-asws’.
ثُمَّ خَرَجَ فَإِذَا هُوَ بِحِبَالٍ عَلَى بَابِ الْمَسْجِدِ فَقَالَ: مَا هَذِهِ الْحِبَالُ؟ فَقِيلَ: جِيءَ بِهَا مِنْ أَرْضِ كِسْرَى. فَقَالَ: اقْسِمُوهَا بَيْنَ الْمُسْلِمِينَ. فَكَأَنَّهُمْ ازْدَرَوْهَا فَنَقَضَهَا بَعْضُهُمْ فَإِذَا هِيَ كَتَّانٌ يُعْمَلُ، فَتَأَسَّفُوا [فَتَنَافَسُوا «خ ل»] فِيهَا فَبَلَغَ الْحَبْلُ مِنْ آخِرِ النَّهَارِ دَرَاهِمَ.
Then he-asws came out, and there he was with a hill (load) by the door of the Masjid. He-asws said: ‘What is this hill?’ It was said, ‘They have come with it from the land of Chosroe’. He-asws said: ‘Distribute it between the Muslims’. It was as if they disdained it, so they broke part of it, and there it was manufactured cotton (linen). So, they competed regarding it, and the hill (load) reached from the end of the day, to be Dirhams’’.[169]
وَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ عَمَّارٍ الدُّهْنِيِّ عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ قَالَ: فَرَضَ عَلِيٌّ عَلَيْهِ السَّلَامُ لِمَنْ قَرَأَ الْقُرْآنَ أَلْفَيْنِ أَلْفَيْنِ قَالَ: وَ كَانَ أَبِي مِمَّنْ قَرَأَ الْقُرْآنَ.
And from Sufyan Bin Uyayna, from Ammar Al Duhny, from Saalim Bin Abu Ja’ad who said,
‘Ali-asws obligated for the ones who read the Quran, two thousand, two thousand (each). And my father was from the ones who read the Quran’’.[170]
وَ عَنْ إِبْرَاهِيمَ بْنِ يَحْيَى الثَّوْرِيِّ عَنْ أَبِي إِسْحَاقَ بْنِ مِهْرَانَ عَنْ سَابِقٍ الْبَرْبَرِيِّ قَالَ: رَأَيْتُ عَلِيّاً عَلَيْهِ السَّلَامُ أَسَّسَ مَسْجِدَ الْكُوفَةِ إِلَى قَرِيبٍ مِنْ طَاقِ الزَّيَّاتِينَ قَدْرَ شِبْرٍ شِبْرٍ.
And from Ibrahim Bin Yahya Al Sowry, from Abu Is’haq Bin Mihran, from Sabiq Al Baebery who said,
‘I saw Ali-asws lay the foundation of Masjid Al-Kufa to near from an arch of the oil sellers, a measurement of a palm’s width by a palm’s width’.
قَالَ: وَ رَأَيْتُ الْمُخَيَّسَ وَ هُوَ [مِنْ] خُصٍ وَ كَانَ النَّاسُ يُفَرِّجُونَهُ وَ يَخْرُجُونَ مِنْهُ فَبَنَاهُ عَلِيٌّ عَلَيْهِ السَّلَامُ بِالْجِصِّ وَ الْآجُرِّ
He (the narrator) said, ‘And I saw Al-Mukhayyas and it is from the specialised ones, and the people were relieving him and were coming out from it. Ali-asws built it with plaster and brick’.
قَالَ: فَسَمِعْتُهُ وَ هُوَ يَقُولُ:
| أَ لَا تَرَانِي كَيِّساً مُكَيِّساً | بَنَيْتُ بَعْدَ نَافِعٍ مُخَلَّساً |
He (the narrator) said, ‘I heard him-asws and he-asws was saying (a couplet): ‘Are you not seeing me-asws bagging the bags, building (it) after benefit of a chisel’’.[171]
وَ عَنِ الْحُسَيْنِ بْنِ هَاشِمٍ عَنْ أَبِي عُثْمَانَ الدُّورِيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ قَالَ: كُنْتُ عَلَى عُنُقِ أَبِي يَوْمَ الْجُمُعَةِ وَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ يَخْطُبُ وَ هُوَ يَتَرَوَّحُ بِكُمِّهِ فَقُلْتُ: يَا أَبَتِ أَمِيرُ الْمُؤْمِنِينَ يَجِدُ الْحَرَّ؟ فَقَالَ: لَا يَجِدُ حَرّاً وَ لَا بَرْداً، وَ لَكِنَّهُ غَسَلَ قَمِيصَهُ وَ هُوَ رَطْبٌ وَ لَا لَهُ غَيْرُهُ فَهُوَ يَتَرَوَّحُ بِهِ.
And from Al Husayn Bin Hashim, from Abu Usman Al Dowry, from Abu Is’haq Al Sabie who said,
‘I was upon the neck of my father on the day of Friday and Amir Al-Momineen Ali-asws Bin Abu Talib-asws was addressing, and he-asws was fanning his-asws sleeve. I said, ‘O father! Amir Al-Momineen-asws is feeling the heat?’ He said, ‘He-asws neither feels the heat nor the cold, but he has washed his-asws shirt and it is (still) wet, and there is no other for him-asws, thus he-asws is fanning it’’.[172]
وَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ عَلِيِّ بْنِ عَابِسٍ عَنْ أَبِي إِسْحَاقَ قَالَ: رَفَعَنِي أَبِي فَرَأَيْتُ عَلِيّاً عَلَيْهِ السَّلَامُ، أَبْيَضَ الرَّأْسِ وَ اللِّحْيَةِ، عَرِيضٌ مَا بَيْنَ الْمَنْكِبَيْنِ.
And from Ibrahim Bin Maymoun, from Ali Bin Abbas, from Abu Is’haq who said,
‘My father lifted me and I saw Ali-asws Bin Abu Talib-asws, white of head (hair) and the beard, wide of what is between the two shoulders’’.[173]
وَ بِإِسْنَادِهِ عَنْ عَبَّادِ بْنِ عَبْدِ اللَّهِ قَالَ: كَانَ عَلِيٌّ يَخْطُبُ عَلَى مِنْبَرٍ مِنْ آجُرٍّ.
And by his chain from Abbad Bin Abdullah who said,
‘Ali-asws was addressing upon pulpit of bricks’’.[174]
وَ عَنْ عَدِيِّ بْنِ ثَابِتٍ قَالَ: أُتِيَ عَلِيٌّ عَلَيْهِ السَّلَامُ بِفَالُوذَجٍ فَأَبَى أَنْ يَأْكُلَهُ.
And from Aday Bin Sabit who said,
‘Ali-asws was brought Falouzaj (a sweet dish), but he-asws refused to eat it’’.[175]
وَ عَنْ صَالِحٍ: أَنَّ جَدَّتَهُ أَتَتْ عَلِيّاً عَلَيْهِ السَّلَامُ وَ مَعَهُ تَمْرٌ يَحْمِلُهُ، فَسَلَّمَتْ [عَلَيْهِ] وَ قَالَتْ: أَعْطِنِي هَذَا التَّمْرَ أَحْمِلْهُ. قَالَ: أَبُو الْعِيَالِ أَحَقُّ بِحَمْلِهِ.
And from Salih,
His grandmother came to Ali-asws and with him were some dates he-asws was carrying. She greeted unto him-asws and said, ‘Give me these dates to carry them’. He-asws said: ‘A father of dependants is more rightful with carrying it’.
قَالَتْ: وَ قَالَ لِي: أَ لَا تَأْكُلِينَ مِنْهُ؟ قُلْتُ: لَا أُرِيدُهُ. قَالَتْ: فَانْطَلَقَ بِهِ إِلَى مَنْزِلِهِ، ثُمَّ رَجَعَ وَ هُوَ مُرْتَدٍ بِتِلْكَ الْمِلْحَفَةِ وَ فِيهَا قُشُورُ التَّمْرِ، فَصَلَّى بِالنَّاسِ فِيهَا الْجُمُعَةَ.
She said, ‘And he-asws said to me: ‘Will you not eat from it?’ I said, ‘I do not want it’. I went with him-asws to his-asws house. Then he-asws returned and he-asws was wearing that quilt and therein were scales of dates. He-asws prayed the Friday Salat in it with the people’’.[176]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ قَالَ: أُتِيَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ بِخَبِيصٍ فَأَبَى أَنْ يَأْكُلَهُ، قَالُوا: [أَ] تُحَرِّمُهُ؟ قَالَ: لَا، وَ لَكِنِّي أَخْشَى أَنْ تَتُوقَ إِلَيْهِ نَفْسِي، ثُمَّ تَلَا أَذْهَبْتُمْ طَيِّباتِكُمْ فِي حَياتِكُمُ الدُّنْيا.
And from Ja’far-asws Bin Muhammad-asws having said: ‘Amir Al-Momineen-asws was brought Khabeys (a dish), but he-asws refused to eat it. They said, ‘Are you-asws prohibiting it?’ He-asws said: ‘No, but I-asws fear that my-asws soul might crave to it’. Then he-asws recited: “You squandered your good things in your lives of the world [46:20]’’.[177]
وَ عَنْ بَعْضِ أَصْحَابِ عَلِيٍّ عَلَيْهِ السَّلَامُ: أَنَّهُ قِيلَ لَهُ: كَمْ تَصَدَّقُ، أَ لَا تُمْسِكُ؟ قَالَ: إِي وَ اللَّهِ، لَوْ أَعْلَمُ أَنَّ اللَّهَ قَبِلَ مِنِّي فَرْضاً وَاحِداً لَأَمْسَكْتُ، وَ لَكِنِّي وَ اللَّهِ مَا أَدْرِي أَ قَبِلَ اللَّهُ مِنِّي شَيْئاً أَمْ لَا.
And from one of the companions of Ali-asws, he said to him-asws, ‘How much are you-asws giving in charity! Will you-asws not withhold (some for yourself-asws)?’ He-asws said: ‘Yes, by Allah-azwj! If I-asws come to know that Allah-azwj Accepted from me-asws one Obligation, I-asws shall withhold, but by Allah-azwj, I-asws do not know whether Allah-azwj Accepts something from me-asws or not?’’[178]
وَ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ قَالَ: أَعْتَقَ عَلِيٌّ عَلَيْهِ السَّلَامُ أَلْفَ أَهْلِ بَيْتٍ بِمَا مَجِلَتْ فِيهِ يَدَاهُ وَ عَرِقَتْ [فِيهِ] جَبِينُهُ.
And from Abdullah Bin Al-Hassan who said, ‘Ali-asws freed a thousand necks of family members with what his-asws hands had toiled and his forehead had perspires’’.[179]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ قَالَ: أَعْتَقَ عَلِيٌّ عَلَيْهِ السَّلَامُ أَلْفَ مَمْلُوكٍ مِمَّا عَمِلَتْ يَدَاهُ، وَ إِنْ كَانَ عِنْدَكُمْ إِنَّمَا حَلْوَاهُ التَّمْرُ وَ اللَّبَنُ وَ ثِيَابُهُ الْكَرَابِيسُ. وَ تَزَوَّجَ عَلَيْهِ السَّلَامُ لَيْلَى، فَجُعِلَ لَهُ حَجَلَةٌ فَهَتَكَهَا وَ قَالَ: أَحَبُّ أَهْلِي إِلَيَّ مَا هُمْ فِيهِ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘Ali-asws freed a thousand slaves from what his-asws hands had worked, and even though with you all are sweet dates, and milk, and white cotton clothes. And he-asws married Layla, and they made a carriage to be for him-asws, but he-asws broke it and said: ‘The most beloved of my-asws family to me-asws is what they are (already) in’’.[180]
وَ عَنْ قُدَامَةَ بْنِ عَتَّابٍ قَالَ: كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ ضَخْمَ الْبَطْنِ، ضَخْمَ مُشَاشَةِ الْمَنْكِبَيْنِ، ضَخْمَ عَضَلَةِ الذِّرَاعِ، دَقِيقَ مُسْتَدَقِّهَا، ضَخْمَ عَضَلَةِ السَّاقِ، دَقِيقَ مُسْتَدَقِّهَا.
And from Qudamah Bin Attaba who said,
‘Ali-asws was of a wide upper body, large shoulder bones, large forearm muscles, thin veins showing, large muscular legs, thin veins showing.
وَ رَأَيْتُهُ يَخْطُبُنَا فِي يَوْمٍ مِنْ أَيَّامِ الشِّتَاءِ، عَلَيْهِ قَمِيصُ قَهْزٍ، وَ إِزَارٌ، فَأَتَاهُ آتٍ فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ! أَدْرِكْ بَنِي تَمِيمٍ قَدْ ضَرَبَتْهَا بَكْرُ بْنُ وَائِلٍ بِالْكُنَاسَةِ.
And I saw him-asws addressing during a day from the days of winter, upon him-asws was a woollen shirt and trouser. A comer came to him-asws and said to him-asws, ‘O Amir Al-Momineen-asws! Go to the clan of Tameem for (clan of) Bakr Bin Wail have struck them at the church’.
فَقَالَ: هَا! ثُمَّ أَقْبَلَ فِي خُطْبَتِهِ، ثُمَّ أَقْبَلَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ. فَقَالَ: هَا! ثُمَّ أَتَاهُ الثَّالِثُ وَ الرَّابِعُ، ثُمَّ قَالَ: أَدْرِكْ بَكْرَ بْنَ وَائِلٍ قَدْ ضَرَبَتْهَا بَنُو تَمِيمٍ بِالْكُنَاسَةِ. فَقَالَ: الْآنَ صَدَقْتَنِي عَنْ بَكْرِكَ، يَا شَدَّادُ! أَدْرِكْ بَكْرَ بْنَ وَائِلٍ وَ بَنِي تَمِيمٍ [فَذَهَبَ] فَأَفْرَعَ بَيْنَهُمْ.
He-asws said: ‘Ha!’ Then he came back to his-asws sermon. Then another one came and said similar to that. He-asws said: ‘Ha!’ Then a third one came, and the fourth. Then said, ‘Go to (clan of) Bakr Bin Wail, the clan of Tameem have struck them at the church’. He-asws said: ‘Now you have ratified me-asws about your (clan of) Bakr, O Shaddad!’ He-asws went to (clan of) Bakr Bin Wail and clan of Tameem and reconciled between them’’.[181]
ثُمَّ قَالَ الثَّقَفِيُّ: [وَ] رَوَى جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ السَّلَامُ قَالَ: ابْتَاعَ عَلِيٌّ عَلَيْهِ السَّلَامُ قَمِيصاً سُنْبُلَانِيّاً بِأَرْبَعَةِ دَرَاهِمَ، ثُمَّ دَعَا الْخَيَّاطَ فَمَدَّ كُمَّ الْقَمِيصِ فَقَطَعَ مَا جَاوَزَ الْأَصَابِعَ.
Then Al Saqafi said,
‘And it is reported from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Ali-asws bought a Sunbulany shirt for four Dirham, then called the tailor. He extended the sleeve of the shirt and cut off whatever exceeded the fingers’’.[182]
وَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي الْهُذَيْلِ قَالَ: رَأَيْتُ عَلِيّاً وَ عَلَيْهِ قَمِيصٌ لَهُ إِذَا مَدَّهُ بَلَغَ أَطْرَافَ أَصَابِعِهِ، وَ إِذَا تُقْبَضُ، تُقْبَضُ حَتَّى تَكُونَ إِلَى نِصْفِ سَاعِدِهِ.
And from Abdullah Bin Abu Huzeyl who said, ‘
‘I saw Ali-asws and upon him-asws was a shirt of his-asws. When he-asws extended it, it reached the ends of his-asws fingers, and when he-asws rolled it up, it was rolled up until it happened to be to half of his forearm’’.[183]
وَ عَنْ أَبِي الْأَشْعَثِ الْعَنَزِيِّ عَنْ أَبِيهِ قَالَ: رَأَيْتُ عَلِيّاً وَ قَدِ اغْتَسَلَ فِي الْفُرَاتِ يَوْمَ الْجُمُعَةِ، ثُمَّ ابْتَاعَ قَمِيصَ كَرَابِيسَ بِثَلَاثَةِ دَرَاهِمَ، فَصَلَّى بِالنَّاسِ فِيهِ الْجُمُعَةَ وَ مَا حُنِّطَ جُرُبَّانُهُ بَعْدُ.
And from Abu Al-Ashas Al Anzy, from his father who said,
‘I saw Ali-asws and he-asws had bathed in the Euphrates on the day of Friday, then he-asws bought a cotton shirt for three Dirhams and prayed the Friday Salat with the people, and did not dye his-asws sock afterwards’’.[184]
وَ عَنْ بَكْرِ بْنِ عِيسَى قَالَ: كَانَ عَلِيٌّ عَلَيْهِ السَّلَامُ يَقُولُ: يَا أَهْلَ الْكُوفَةِ! إِذَا أَنَا خَرَجْتُ مِنْ عِنْدِكُمْ بِغَيْرِ رَحْلِي وَ رَاحِلَتِي وَ غُلَامِي فَأَنَا خَائِنٌ.
And from Bakr Bin Isa who said,
‘Ali-asws was saying: ‘O people of Al-Kufa! When I-asws go out from your presence without my-asws luggage and my-asws ride, and my-asws slave, so I-asws am a betrayer’.
وَ كَانَتْ نَفَقَتُهُ تَأْتِيهِ مِنْ غَلَّتِهِ بِالْمَدِينَةِ مِنْ «يَنْبُعَ»، وَ كَانَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ وَ يَأْكُلُ مِنَ الثَّرِيدِ بِالزَّيْتِ وَ يُكَلِّلُهَا بِالتَّمْرِ مِنَ الْعَجْوَةِ، وَ كَانَ ذَلِكَ طَعَامَهُ.
And his-asws expenses used to come from his-asws harvest at Al-Medina, from Yanbu, and he-asws used to feed the people, the bread and the meat, and he-asws used to eat the porridge and the oil, and he-asws would top it up with the Al-Ajwa dates, and that was his-asws meal.
وَ زَعَمُوا أَنَّهُ كَانَ يَقْسِمُ مَا فِي بَيْتِ الْمَالِ، فَلَا يَأْتِي الْجُمُعَةَ وَ فِي بَيْتِ الْمَالِ شَيْءٌ، وَ [كَانَ] يَأْمُرُ بِبَيْتِ الْمَالِ فِي كُلِّ عَشِيَّةِ خَمِيسٍ فَيُنْضَحُ بِالْمَاءِ ثُمَّ يُصَلِّي فِيهِ رَكْعَتَيْنِ.
And they claimed that he-asws used to distribute whatever would be in the public treasury, so the Friday would not come and there would be something in the public treasury, and he-asws used to order with the public treasury during every Thursday evening and it would be cleaned with the water, then he-asws would pray two Cycles in it.
وَ زَعَمُوا أَنَّهُ كَانَ يَقُولُ وَ يَضَعُ يَدَهُ عَلَى بَطْنِهِ: وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ، لَا تَنْطَوِي ثَمِيلَتِي عَلَى قِلَّةٍ مِنْ خِيَانَةٍ، وَ لَأَخْرُجَنَّ مِنْهَا خَمِيصاً.
And they claimed that he-asws was saying and place his-asws hand upon his-asws belly: ‘By the One-azwj Who Split the seed and Formed the person! There is nothing of my food and drink inside me-asws upon even a little from the embezzlement, and I-asws have brought the hunger out from it’’.[185]
1176- 1195- كِتَابُ الْغَارَاتِ بِإِسْنَادِهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ رَجُلًا بِالشَّامِ يُقَالُ لَهُ ابْنُ الْخَيْبَرِيِّ، وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا فَقَتَلَهُ، فَرُفِعَ ذَلِكَ إِلَى مُعَاوِيَةَ، فَكَتَبَ إِلَى بَعْضِ أَصْحَابِ عَلِيٍّ عَلَيْهِ السَّلَامُ يَسْأَلُهُ [فَسَأَلَهُ] فَقَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِنَّ هَذَا شَيْءٌ مَا كَانَ قَبْلَنَا. فَأَخْبَرَهُ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَيْهِ. فَقَالَ عَلَيْهِ السَّلَامُ: إِنْ لَمْ يَجِئْ بِأَرْبَعَةِ شُهَدَاءَ يَشْهَدُونَ بِهِ أُقِيدَ بِهِ.
Kitab Al Gharaat – By his chain from Saeed Bin Al Musayyab,
‘There was a man in Syria called Ibn Al-Khybeir. He found a man with his wife so he killed him. That was raised to Muawiya. He wrote to one of the companions of Ali-asws to ask him-asws. He asked him-asws, so Ali-asws said: ‘This is something what has not happened before us’. He informed him-asws that Muawiya had written to him. He-asws said: ‘If he cannot come with four witnesses to testify with it, there would be imprisonment for him’’.[186]
وَ عَنْ أَبِي حَمْزَةَ قَالَ: بَيْنَمَا عَلِيٌّ ذَاتَ يَوْمٍ إِذْ أَقْبَلَ [إِلَيْهِ] رَجُلٌ فَقَالَ: مِنْ أَيْنَ أَقْبَلَ الرَّجُلُ؟ قَالَ: مِنْ أَهْلِ الْعِرَاقِ. قَالَ: مِنْ أَيِّ الْعِرَاقِ؟ قَالَ: مِنَ الْبَصْرَةِ.
And from Abu Hamza who said,
‘One day While Ali-asws (was seated) when a man came to him-asws. He-asws said: ‘From where is the man?’ He said, ‘From the people of Al-Iraq’. He-asws said: ‘From which (part of) Al-Iraq?’ He said, ‘From Al-Basra’.
قَالَ: أَمَا إِنَّهَا أَوَّلُ الْقُرَى خَرَاباً، إِمَّا غَرَقاً وَ إِمَّا حَرَقاً، حَتَّى يَبْقَى بَيْتُ مَالِهَا وَ مَسْجِدُهَا كَجُؤْجُؤِ سَفِينَةٍ، فَأَيْنَ مَنْزِلُكَ مِنْهَا؟ فَقَالَ الرَّجُلُ: مَكَانَ كَذَا. قَالَ: عَلَيْكَ بِصَوَاحِبِهَا عَلَيْكَ بِصَوَاحِبِهَا.
He-asws said: ‘But, it would be the first town to be ruined, either by drowning or by burning, until there will not remain any house at it, and its Masjids would be like the bow of the ship. So, where is your house from it?’ The man said, ‘In such and such place’. He-asws said: ‘Upon you to be with its righteous ones. Upon you is to be with its righteous ones’’.
وَ عَنْ شُرَحْبِيلَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: كَيْفَ بِكُمْ وَ إِمَارَةَ الصِّبْيَانِ مِنْ قُرَيْشٍ؟ قَوْمٌ يَكُونُونَ فِي آخِرِ الزَّمَانِ، يَتَّخِذُونَ الْمَالَ دُولَةً، وَ يَقْتُلُونَ الرِّجَالَ.
And from Shurahbil,
‘From Ali-asws having said: ‘How would it be with you and the government of children from Quraysh? A people would happen to be at the end of time, they would be taking the wealth (of Allah-azwj) as personal earnings, and will kill the men’.
فَقَالَ الْأَوْسُ بْنُ حَجَرٍ الثُّمَالِيُّ: إِذاً نُقَاتِلَهُمْ وَ كِتَابِ اللَّهِ. قَالَ: كَذَبْتَ وَ كِتَابِ اللَّهِ.
Al-Aws Bin Hajar Al-Sumaly said, ‘Then we shall fight them, by the Book of Allah-azwj! He-asws said: ‘You are lying, by the Book of Allah-azwj!’’[187]
وَ عَنِ الْحَسَنِ بْنِ بَكْرٍ الْبَجَلِيِّ عَنْ أَبِيهِ قَالَ: كُنَّا عِنْدَ عَلِيٍّ عَلَيْهِ السَّلَامُ فِي الرَّحْبَةِ، فَأَقْبَلَ رَهْطٌ فَسَلَّمُوا فَلَمَّا رَآهُمْ عَلِيٌّ عَلَيْهِ السَّلَامُ أَنْكَرَهُمْ فَقَالَ: أَ مِنْ أَهْلِ الشَّامِ أَنْتُمْ، أَمْ مِنْ أَهْلِ الْجَزِيرَةِ؟
And from Al-Hassan Bin Bakr Al Bajali, from his father who said,
‘We were in the presence of Ali-asws in Al-Rahba, and a group came and greeted. When Ali-asws saw them, he-asws disliked them. He-asws said: ‘Are you from the people of Syrian or from the people of Al-Hijaz?’
قَالُوا: بَلْ مِنْ أَهْلِ الشَّامِ، مَاتَ أَبُونَا وَ تَرَكَ مَالًا كَثِيراً وَ تَرَكَ أَوْلَاداً رِجَالًا وَ نِسَاءً، وَ تَرَكَ فِينَا خُنْثَى لَهُ حَيَاءٌ كَحَيَاءِ الْمَرْأَةِ، وَ ذَكَرٌ كَذَكَرِ الرَّجُلِ، فَأَرَادَ الْمِيرَاثَ كَرَجُلٍ فَأَبَيْنَا عَلَيْهِ.
They said, ‘But, from the people of Syria. Our father died and left a lot of wealth, and left behind children, men and women, and he left along us a hermaphrodite having shame (private part) for him like the shame of women and a male part like the male part of the men. He wants the inheritance like a man, but we have refused upon him’.
فَقَالَ عَلَيْهِ السَّلَامُ: فَأَيْنَ كُنْتُمْ عَنْ مُعَاوِيَةَ؟ فَقَالُوا: قَدْ أَتَيْنَاهُ فَلَمْ يَدْرِ مَا يَقْضِي بَيْنَنَا.
Ali-asws said to him: ‘So where are you all from Muawiya?’ They said, ‘We had gone to him, but he did not know what to judge between us’.
فَنَظَرَ عَلِيٌّ عَلَيْهِ السَّلَامُ يَمِيناً وَ شِمَالًا وَ قَالَ: لَعَنَ اللَّهُ قَوْماً يَرْضَوْنَ بِقَضَائِنَا وَ يَطْعَنُونَ عَلَيْنَا فِي دِينِنَا، انْطَلِقُوا بِصَاحِبِهِ فَانْظُرُوا إِلَى مَسْبَلِ الْبَوْلِ، فَإِنْ خَرَجَ مِنْ ذَكَرِهِ فَلَهُ مِيرَاثُ الرَّجُلِ، وَ إِنْ خَرَجَ مِنْ غَيْرِ ذَلِكَ فَوَرِّثُوهُ مَعَ النِّسَاءِ.
Ali-asws looked right and left, and said: ‘May Allah-azwj Curse a people who are pleased with our-asws judgments and are stabbing upon us-asws in our-asws religion. Go with your companion and look at the flow of the urine. If it comes out from his male part, for him would be an inheritance of the men, and if it comes out from other than that, then his inheritance is with the women’.
[قَالَ:] فَبَالَ مِنْ ذَكَرِهِ، فَوَرَّثَهُ كَمِيرَاثِ الرَّجُلِ مِنْهُمْ.
He (the narrator) said, ‘He urinated from his male part so his inheritance was like an inheritance of the men from them’’.[188]
وَ عَنِ ابْنِ عَبَّاسٍ [عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ] قَالَ: أَوَّلُ هَلَاكِ أَهْلِ الْأَرْضِ قُرَيْشٌ وَ رَبِيعَةُ. قَالُوا وَ كَيْفَ؟ قَالَ: أَمَّا قُرَيْشٌ فَيُهْلِكُهَا الْمُلْكُ، وَ أَمَّا رَبِيعَةُ فَتُهْلِكُهَا الْحَمِيَّةُ.
And from Ibn Abbas,
‘From Ali-asws having said: ‘The first people of earth to be destroyed would be Quraysh and Rabie’. They said, ‘And how come?’ He said, ‘As for Quraysh, the kingdom would destroy them, and as for Rabie, the fanaticism would destroy them’’.[189]
وَ بِحَذْفِ الْإِسْنَادِ قَالَ: قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: أَمَا وَ اللَّهِ مَا قَاتَلْتُ إِلَّا مَخَافَةَ أَنْ يَنْزُوَ فِيهَا تَيْسٌ مِنْ بَنِي أُمَيَّةَ فَيَتَلَاعَبُ بِدِينِ اللَّهِ.
And by a deleted chain, said,
‘Ali-asws said: ‘But, by Allah-azwj! I-asws did not fight except fearing that a goat (ruler) from the clan of Umayya would vibrate (hold sway) in it, and he would play with the religion of Allah-azwj’’.[190]
وَ عَنْ زِرِّ بْنِ حُبَيْشٍ قَالَ: سَمِعْتُ عَلِيّاً عَلَيْهِ السَّلَامُ يَقُولُ: وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ إِنَّهُ لَعَهِدَ إِلَيَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، أَنَّهُ لَا يُحِبُّكَ إِلَّا مُؤْمِنٌ، وَ لَا يُبْغِضُكَ إِلَّا مُنَافِقٌ.
And from Zirr Bin Hubeysh who said,
‘I heard Ali-asws saying: ‘By the One-azwj Who Split the seed and formed the person! It is a pact to me-asws by the Prophet-saww: ‘No one will love you-asws except a Momin, nor hate you-asws except a hypocrite’’.[191]
وَ عَنْ حَبَّةَ الْعُرَنِيِّ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: إِنَّ اللَّهَ أَخَذَ مِيثَاقَ كُلِّ مُؤْمِنٍ عَلَى حُبِّي، وَ أَخَذَ مِيثَاقَ كُلِّ مُنَافِقٍ عَلَى بُغْضِي، فَلَوْ ضَرَبْتُ وَجْهَ الْمُؤْمِنِ بِالسَّيْفِ مَا أَبْغَضَنِي، وَ لَوْ صَبَبْتُ الدُّنْيَا عَلَى الْمُنَافِقِ مَا أَحَبَّنِي!.
And from Habbat Al Urny,
‘From Ali-asws having said: ‘Allah-azwj Took a Covenant of every Momin upon my-asws love, and Took a Covenant upon my-asws hatred. So, even if I-asws were to strike the face of a Momin with the sword, he-asws will not hate me-asws, and even if I-asws were to pour the (whole) world upon the hypocrite, he will not love me-asws!’’[192]
وَ عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ: إِنَّ عَلِيّاً عَلَيْهِ السَّلَامُ خَطَبَ فَقَالَ: يَا مَعْشَرَ النَّاسِ، أَنَا أَنْفُ الْهُدَى وَ عَيْنَاهُ وَ أَشَارَ إِلَى وَجْهِهِ-. يَا مَعْشَرَ النَّاسِ! لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ أَهْلِهِ، فَإِنَّ النَّاسَ [قَدِ] اجْتَمَعُوا عَلَى مَائِدَةٍ، شِبَعُهَا قَصِيرٌ، وَ جُوعُهَا طَوِيلٌ، وَ اللَّهُ الْمُسْتَعانُ
And from Furat Bin Ahnaf who said,
‘Ali-asws addressed. He-asws said: ‘O community of people! I-asws am the nose of guidance and its eyes’ – and he-asws gestured towards his-asws face: ‘O community of people! Do not feel lonely in the road of guidance due to the scarcity of its people, for the people have gathered upon a table (meal). Their satiation is short and their hunger is long, and Allah-azwj is the Helper.
يَا مَعْشَرَ النَّاسِ! إِنَّمَا يَجْمَعُ النَّاسَ الرِّضَا وَ السَّخَطُ، أَلَا وَ إِنَّمَا عَقَرَ نَاقَةَ ثَمُودَ رَجُلٌ وَاحِدٌ فَأَصَابَهُمُ الْعَذَابُ بِرِضَاهُمْ بِعُقْرِهَا قَالَ اللَّهُ تَعَالَى: فَنادَوْا صاحِبَهُمْ فَتَعاطى فَعَقَرَ فَقَالَ لَهُمْ نَبِيُّ اللَّهِ عَنْ قَوْلِ اللَّهِ: ناقَةَ اللَّهِ وَ سُقْياها فَكَذَّبُوهُ فَعَقَرُوها
O community of people! But rather, the people (tend to) gather the pleasure and the anger. Indeed! The she-camel of Samood was slain by one man, but the Punishment hit them due to their agreeing with its slaying. Allah-azwj the Exalted Said: But they called their companion, so he came and hamstrung (it) [54:29]. The Prophet-as of Allah-azwj, from the Words of Allah-azwj: But they belied him, and they hamstrung it, so their Lord Pounded them due to their sins and Levelled it (their town) [91:14].
يَا مَعْشَرَ النَّاسِ! أَلَا فَمَنْ سُئِلَ عَنْ قَاتِلِي فَزَعَمَ أَنَّهُ مُؤْمِنٌ فَقَدْ قَتَلَنِي. يَا مَعْشَرَ النَّاسِ! مَنْ سَلَكَ الطَّرِيقَ وَرَدَ الْمَاءَ. يَا مَعْشَرَ النَّاسِ: أَ لَا أُخْبِرُكُمْ بِحَاجِبِي الضَّلَالَةِ، تَبْدُو مَخَازِيهَا فِي آخِرِ الزَّمَانِ.
O community of people! Indeed! The one who is asked about my-asws killed and he claims that he is a Momin, so he has killed me-asws. O community of people! One who travels the path would come to the water. O community of people! Shall I-asws inform you of my-asws guard, the strayer? His disgrace would appear at the end of times’’.[193]
وَ عَنْ أَبِي عَقِيلٍ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: اخْتَلَفَتِ النَّصَارَى عَلَى كَذَا وَ كَذَا، وَ اخْتَلَفَتِ الْيَهُودُ عَلَى كَذَا وَ كَذَا، وَ لَا أَرَاكُمْ أَيَّتُهَا الْأُمَّةُ إِلَّا سَتَخْتَلِفُونَ كَمَا اخْتَلَفُوا، وَ تَزِيدُونَ عَلَيْهِمْ فِرْقَةً، أَلَا وَ إِنَّ الْفِرَقَ كُلَّهَا ضَالَّةٌ إِلَّا أَنَا وَ مَنْ تَبِعَنِي.
And from Abu Aqeel,
‘From Ali-asws having said: ‘The Christians differed upon such and such, and the Jews differed upon such and such, and I-asws do not see you, O you community, except that you will be differing just as they had differed, and you will increase upon them by one sect. Indeed! And the sects, all of them would stray, except I-asws and the ones who follow me-asws’’.[194]
وَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلَيْهِمَا السَّلَامُ قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: يَرِدُ عَلَيَّ أَهْلُ بَيْتِي وَ مَنْ أَحَبَّهُمْ مِنْ أُمَّتِي هَكَذَا وَ قَرَنَ بَيْنَ السَّبَّابَتَيْنِ لَيْسَ بَيْنَهُمَا فَضْلٌ.
And from Al-Hassan-asws Bin Ali-asws, from his-asws father-asws having said: ‘I-asws heard the Prophet-saww said: ‘The People-asws of my-saww Household shall return to me-asws, and (so will) the ones from my-saww community who love them-asws, like this!’ – and he-saww paired between the two forefingers, there would be no extras between them’’.[195]
وَ عَنْ أَبِي الْجَحَّافِ عَنْ رَجُلٍ قَدْ سَمَّاهُ قَالَ: دَخَلُوا عَلَى عَلِيٍّ عَلَيْهِ السَّلَامُ وَ هُوَ فِي الرَّحْبَةِ وَ هُوَ عَلَى سَرِيرٍ قَصِيرٍ [فَ] قَالَ: مَا جَاءَ بِكُمْ؟ قَالُوا: حُبُّكَ وَ حَدِيثُكَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: وَ اللَّهِ؟ قَالُوا: وَ اللَّهِ.
And from Abu Al Jahhaf, from a man who he had named, said,
‘They entered to see Ali-asws and he-asws was in Al-Rahba, and he-asws was upon a short bed. He-asws said: ‘What have you come for?’ They said, ‘Your-asws love, and your-asws Ahadeeth, O Amir Al-Momineen-asws!’ He-asws said: ‘By Allah-azwj?’ They said, ‘By Allah-azwj’.
قَالَ: أَمَا إِنَّهُ مَنْ أَحَبَّنِي يَرَانِي حَيْثُ يُحِبُّ أَنْ يَرَانِي، وَ مَنْ أَبْغَضَنِي رَآنِي حَيْثُ يُبْغِضُ أَنْ يَرَانِي.
He-asws said: ‘As for the one who loves me-asws would see me-asws where he would love to see me-asws, and one who hates me-asws would see me-asws when he would hate to see me-asws’.
ثُمَّ قَالَ: مَا عَبَدَ اللَّهَ أَحَدٌ قَبْلِي مَعَ نَبِيِّهِ، إِنَّ أَبَا طَالِبٍ هَجَمَ عَلَيَّ وَ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ أَنَا وَ هُوَ سَاجِدَانِ ثُمَّ قَالَ: أَ فَعَمِلْتُمُوهَا؟ فَأَخَذَ يَحُثُّنِي عَلَى نُصْرَتِهِ وَ عَلَى مَعُونَتِهِ.
Then he-asws said: ‘No one worshipped Allah-azwj with His-azwj Prophet-saww before me-asws. Abu Talib-asws protected upon me-asws and upon the Prophet-saww, while I-asws and him-saww were performing Sajdah. Then he-as said: ‘Did you-asws do it?’ He-as went on to urge me-asws upon helping him-saww and upon supporting him-saww’’.[196]
وَ عَنْ حَبَّةَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: لَوْ صُمْتَ الدَّهْرَ كُلَّهُ وَ قُمْتَ اللَّيْلَ كُلَّهُ، وَ قُتِلْتَ بَيْنَ الرُّكْنِ وَ الْمَقَامِ، بَعَثَكَ اللَّهُ مَعَ هَوَاكَ بَالِغاً مَا بَلَغَ، إِنْ فِي جَنَّةٍ فَفِي جَنَّةٍ، وَ إِنْ فِي نَارٍ فَفِي نَارٍ.
And from Habbat,
‘From Ali-asws having said: ‘Even if you were to Fast all the time, and stand all the nights (in Salat), and are killed between Al-Rukn (The Yemeni corner of the Kaaba), and Al-Maqam (Of Ibrahim-as, Allah-azwj Will Resurrect you with your inclination having reached what they reached. Either in Paradise, so in Paradise, and if in Fire, so in Fire’’.[197]
وَ قَالَ [عَلَيْهِ السَّلَامُ]: مَنْ أَحَبَّ أَهْلَ الْبَيْتِ فَلْيَسْتَعِدَّ عُدَّةً لِلْبَلَاءِ.
And he-asws said: ‘One who loves People-asws of the Household, so let him be prepared for the afflictions’’.[198]
وَ قَالَ [عَلَيْهِ السَّلَامُ]: يَهْلِكُ فِيَّ مُحِبٌّ مُفْرِطٌ، وَ مُبْغِضٌ مُفْتَرٍ.
And he-asws said: ‘He will be destroyed regarding me-asws, one who loves excessively, and a hater who fabricates’’.[199]
وَ قَالَ [عَلَيْهِ السَّلَامُ]: يَهْلِكُ فِيَّ ثَلَاثَةٌ وَ يَنْجُو فِيَّ ثَلَاثَةٌ: يَهْلِكُ اللَّاعِنُ، وَ الْمُسْتَمِعُ الْمُقِرُّ، وَ الْحَامِلُ لِلْوِزْرِ، وَ [هُوَ] الْمَلِكُ الْمُتْرَفُ [الَّذِي] يُتَقَرَّبُ إِلَيْهِ بِلَعْنِي، وَ يُبْرَأُ عِنْدَهُ مِنْ دِينِي، وَ يُنْتَقَصُ عِنْدَهُ حَسَبِي، وَ إِنَّمَا حَسَبِي حَسَبُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ دِينِي دِينُهُ.
And he-asws said: ‘Three would be destroyed regarding me-asws and three would attain salvation regarding me-asws. The destroyed ones are, the one cursing (me-asws, and listener acknowledging, and the bearer of the burden, and he is the king (ruler), and acknowledger who draws near the one cursing me-asws, and in his presence there is disavowment from my-asws religion, and my-asws affiliation is derogated in his presence. And rather, my-asws affiliation is the affiliation of the Prophet-saww, and my-asws religion is his-saww religion.
وَ يَنْجُو فِيَّ ثَلَاثَةٌ: الْمُحِبُّ الْمُوَالِي، وَ الْمُعَادِي مَنْ عَادَانِي، وَ الْمُحِبُّ مَنْ أَحَبَّنِي، فَإِذَا أَحَبَّنِي عَبْدٌ أَحَبَّ مُحِبِّي وَ أَبْغَضَ مُبْغِضِي وَ شَايَعَنِي،
The ones attaining salvation regarding me-asws are three – The one who loves my-asws friend, and the one inimical to my-asws enemies, and the one who loves the one who loves me-asws. So, then the servant love me-asws, he would love the one who loves me-asws, and he would hate my-asws hater and my-asws adversary.
فَلْيَمْتَحِنِ الرَّجُلُ قَلْبَهُ، إِنَّ اللَّهَ لَمْ يَجْعَلْ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ فَيُحِبَّ بِهَذَا وَ يُبْغِضَ بِهَذَا، فَمَنْ أَشْرَبَ قَلْبَهُ حُبَّ غَيْرِنَا فَأَلَّبَ عَلَيْنَا فَلْيَعْلَمْ أَنَّ اللَّهَ عَدُوُّهُ وَ جِبْرِيلَ وَ مِيكَالَ، فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ.
So, let the man examine his heart. Allah did not Make two hearts for a man to be inside him, [33:4], so he would love with this one and hate with that. The one whose heart drinks the love of others, and he rallies (the people) against us, let him know that Allah-azwj is his Enemy, and (so is) Jibraeel-as, and Mikaeel-as, and Allah is an enemy of the Kafireen (unbelievers) [2:98]’’.[200]
وَ عَنْ رَبِيعَةَ بْنِ نَاجِدٍ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ قَالَ: دَعَانِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ لِي: يَا عَلِيُّ إِنَّ فِيكَ مِنْ عِيسَى مَثَلًا، أَبْغَضَتْهُ الْيَهُودُ حَتَّى بَهَتُوا أُمَّهُ، وَ أَحَبَّتْهُ النَّصَارَى حَتَّى أَنْزَلُوهُ بِالْمَنْزِلَةِ الَّتِي لَيْسَتْ لَهُ.
And from Rabie Bin Najid,
‘From Ali-asws having said: ‘The Prophet-saww called me-asws. He-saww said to me-asws: ‘O Ali-asws! In you-asws there is an example from Isa-as. The Jews hated him-as until they slandered his-as mother-as, and the Christians loved him-as until they accorded him-as a status which wasn’t for him-as’’.[201]
وَ قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: إِنَّهُ يَهْلِكُ فِيَّ مُحِبٌّ مُطْرٍ يُقَرِّظُنِي بِمَا لَيْسَ فِيَّ، وَ مُبْغِضٌ مُفْتَرٍ يَحْمِلُهُ شَنَآنِي عَلَى أَنْ يَبْهَتَنِي.
And Ali-asws said: ‘He is destroyed regarding me-asws, one loving me-asws lovingly reciting to me-asws with what isn’t in me-asws, and a hater fabricating, his-asws being my-asws adversary carries him upon slandering me-asws.
أَلَا وَ إِنِّي لَسْتُ نَبِيّاً وَ لَا يُوحَى إِلَيَّ، وَ لَكِنْ أَعْمَلُ بِكِتَابِ اللَّهِ مَا اسْتَطَعْتُ، فَمَا أَمَرْتُكُمْ بِهِ مِنْ طَاعَةٍ فَحَقٌّ عَلَيْكُمْ طَاعَتِي فِيمَا أَحْبَبْتُمْ وَ فِيمَا كَرِهْتُمْ، وَ مَا أَمَرْتُكُمْ بِهِ أَوْ غَيْرِي مِنْ مَعْصِيَةِ اللَّهِ فَلَا طَاعَةَ فِي الْمَعْصِيَةِ، الطَّاعَةُ فِي الْمَعْرُوفِ الطَّاعَةُ فِي الْمَعْرُوفِ [قَالَهَا] ثَلَاثاً.
Indeed! And I-asws am neither a Prophet-as nor is there a Revelation to me-asws, but I-asws work by the Book of Allah-azwj as per my-asws capacity. So, whatever I-asws instruct you will from the (acts of) obedience, it is a right upon you to obey me-asws regarding what you like and regarding what you dislike, and whatever I-asws instruct you with or someone else does, from the acts of disobedience of Allah-azwj, so there is no obedience in the disobedience (of Allah-azwj). The obedience is in the good works! And the obedience is in the good works!’ – saying it thrice’’.[202]
1196- 1198- ما: الْمُفِيدُ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْجُمْهُورِ عَنْ أَبِي بَكْرٍ الْمُفِيدِ الْجَرْجَرَائِيِّ عَنْ أَبِي الدُّنْيَا الْمُعَمَّرِ الْمَغْرِبِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: عَهِدَ إِلَيَّ مَوْلَانَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ لَا يُحِبُّنِي إِلَّا مُؤْمِنٌ، وَ لَا يُبْغِضُنِي إِلَّا مُنَافِقٌ زِنْدِيقٌ.
(The book) ‘Al Amaali’ of Al Mufeed, from Ibrahim Bin Al-Hassan Bin Al Jamhour, from Abu Bakr Al Mufeed Al Jarjany, from Abu Dunya Al Muammar al Magriby,
‘From Amir Al-Momineen-asws having said: ‘Our Master Rasool-Allah-saww pacted to me-asws that no one will love me-asws except a Momin, nor will anyone hate me-asws except a hypocrite, an atheist’’.[203]
وَ بِالْإِسْنَادِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: لَمَّا نَزَلَتْ وَ تَعِيَها أُذُنٌ واعِيَةٌ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: سَأَلْتُ رَبِّي أَنْ يَجْعَلَهَا أُذُنَكَ يَا عَلِيُ.
And by the chain from Amir Al-Momineen-asws having said: ‘When it was Revealed: and the retaining ear is preserving it [69:12], Rasool-Allah-saww said: ‘I-saww asked my-saww Lord-azwj that He-azwj Makes it to be your-asws ear, O Ali-asws!’’[204]
وَ بِالْإِسْنَادِ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: مَا رَمِدَتْ عَيْنِي وَ لَا صَدَعْتُ مُنْذُ سَلَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِلَيَّ رَايَةَ خَيْبَرَ.
And by the chains from Amir Al-Momineen-asws having said: ‘My-asws eye did not get sore, nor did I-asws get a headache sing Rasool-Allah-saww submit a flag to me-asws at Khyber’’.[205]
[الباب السّادس و الثلاثون] باب آخر نادر في ذكر ما روي عن أمير المؤمنين عليه السلام من الأشعار المناسبة لهذا المجلد و قد مر بعضها في الأبواب السابقة:
CHAPTER 36 – LAST CHAPTER, MISCHELLANEOUS REGARDING THE MENTION OF WHAT POEMS ARE REPORTED FROM AMIR AL MOMINEEN-asws RELATED TO THIS VOLUME, AND PART OF IT HAS PASSED AND THE PREVIOUS CHAPTERS
1- مِنْهَا فِي الشِّكَايَةِ [مِنْ أَهْلِ الزَّمَانِ وَ مُعَاصِرِيهِ]:
From these, regarding the complaining from the people of the time and his-asws contemporaries: –
| تَغَيَّرَتِ الْمَوَدَّةُ وَ الْإِخَاءُ | وَ قَلَّ الصِّدْقُ وَ انْقَطَعَ الرَّجَاءُ | |
| وَ أَسْلَمَنِي الزَّمَانُ إِلَى صَدِيقٍ | كَثِيرِ الْغَدْرِ لَيْسَ لَهُ رِعَاءٌ | |
| سَيُغْنِيهِ الَّذِي أَغْنَاهُ عَنِّي | فَلَا فَقْرٌ يَدُومُ وَ لَا ثَرَاءٌ |
‘The cordiality and the brother-hood has changed, and scarce is the honesty and the hopes are cut off. The times have submitted me-asws to a friend of plenty treachery, there isn’t any shepherd for him. He will enrich him, the one who is needless from me-asws, but neither is poverty permanent nor the wealth.
| وَ لَيْسَ بِدَائِمٍ أَبَداً نَعِيمٌ | كَذَاكَ الْبُؤْسُ لَيْسَ لَهُ بَقَاءٌ | |
| وَ كُلُّ مَوَدَّةٍ لِلَّهِ تَصْفُو | وَ لَا يَصْفُو مِنَ الْفِسْقِ الْإِخَاءُ | |
| إِذَا أَنْكَرْتُ عَهْداً مِنْ حَمِيمٍ | وَ فِي النَّفْسِ التَّكَرُّمُ وَ الْحَيَاءُ |
And there isn’t any permanence for bliss, similar to that is the misery, there isn’t any remaining for it. And every cordiality for Allah-azwj is pure, and there is not purification from the mischief of the brothers, and then I-asws dislike an era from intricacy while in the soul is the honour and the shame.
| وَ كُلُّ جِرَاحَةٍ فَلَهَا دَوَاءٌ | وَ سُوءُ الْخُلُقِ لَيْسَ لَهُ دَوَاءٌ | |
| وَ رُبَّ أَخٍ وَفَيْتُ لَهُ وَفِيٍ | وَ لَكِنْ لَا يَدُومُ لَهُ الْوَفَاءُ | |
| يُدِيمُونَ الْمَوَدَّةَ مَا رَأَوْنِي | وَ يَبْقَى الْوُدُّ مَا يَبْقَى اللِّقَاءُ |
And for every injury there is a cure, and evil manners are such, there isn’t any cure for it, and perhaps (sometimes) a brother fulfils a loyalty of his, but the loyalty is not permanent for him, they perpetuate the cordiality for as long as they are seeing me-asws, and the cordiality remains for as long as the meeting lasts.
| أَخِلَّاءُ إِذَا اسْتَغْنَيْتُ عَنْهُمْ | وَ أَعْدَاءٌ إِذَا نَزَلَ الْبَلَاءُ | |
| وَ إِنْ غُيِّبْتُ عَنْ أَحَدٍ قَلَانِي | وَ عَاقَبَنِي بِمَا فِيهِ اكْتِفَاءٌ | |
| إِذَا مَا رَأْسُ أَهْلِ الْبَيْتِ وَلَّى | بَدَا لَهُمْ مِنَ النَّاسِ الْجَفَاءُ. |
Alone, when I-asws move away from them, and the enemies, when the afflictions descend, and when I-asws am absent from anyone, he hates me-asws and punishes me-asws with what there is sufficiency in it, when there is no head ruling for People-asws of the Household, there is a change of mind from the people to disloyalty’’.[206]
2- وَ مِنْهَا فِي بَيَانِ شَجَاعَتِهِ عَلَيْهِ السَّلَامُ فِي غَزَاةِ بَدْرٍ:
From these – Regarding an explanation of his-asws bravery during the battle of Badr: –
| ضَرَبْنَا غُوَاةَ النَّاسِ عَنْهُ تَكَرُّماً | وَ لَمَّا رَأَوْا قَصْدَ السَّبِيلِ وَ لَا الْهُدَى | |
| وَ لَمَّا أَتَانَا بِالْهُدَى كَانَ كُلُّنَا | عَلَى طَاعَةِ الرَّحْمَنِ وَ الْحَقِّ وَ التُّقَى | |
| نَصَرْنَا رَسُولَ اللَّهِ لَمَّا تَدَابَرُوا | وَ ثَابَ إِلَيْهِ الْمُسْلِمُونَ ذَوُو الْحِجَى. |
‘The laughter of the people has hit us generously, and when they saw the purpose of the way and not the guidance, and when they came to us for the guidance, all of us were upon obedience of Beneficent, and the truth, and the piety. We helped Rasool-Allah-saww they had turned around, and the Muslims moved to the back with the unison’’.[207]
3- وَ مِنْهَا يُومِئُ إِلَى الشَّكْوَى:
And from these – Indicating to the complaint: –
| فَلَوْ كَانَتِ الدُّنْيَا تُنَالُ بِفِطْنَةٍ | وَ فَضْلٍ وَ عَقْلٍ نِلْتُ أَعْلَى الْمَرَاتِبِ | |
| وَ لَكِنَّمَا الْأَرْزَاقُ حَظٌّ وَ قِسْمَةٌ | بِفَضْلِ مَلِيكٍ لَا بِحِيلَةِ طَالِبٍ. |
‘If the world could be attained by the acumen, wit, and intellect, I-asws would have attain the highest rank, but the sustenance(s) are apportioned and distributed by the Grace of the King-azwj, not by the means of the seeker’’.[208]
4- وَ مِنْهَا فِي مِثْلِهِ:
And from these is – Similar to it: –
| لَيْسَ الْبَلِيَّةُ فِي أَيَّامِنَا عَجَباً | بَلِ السَّلَامَةُ فِيهَا أَعْجَبُ الْعَجَبِ. |
‘The calamity during our days is not a wonder, but the peace during it is the wonder of all wonders’’.[209]
5- وَ مِنْهَا فِي نَحْوِهِ:
And from these is approximate to it: –
| ذَهَبَ الْوَفَاءُ ذَهَابَ أَمْسِ الذَّاهِبِ | وَ النَّاسُ ابْنُ مُخَاتِلٍ وَ مُوَارِبٍ | |
| يُفْشُونَ بَيْنَهُمُ الْمَوَدَّةَ وَ الصَّفَا | وَ قُلُوبُهُمْ مَحْشُوَّةٌ بِعَقَارِبَ. |
‘The loyalty is gone, the going away of yesterday, and the people are sons of deceit and fraud, they are spreading the cordiality and the serenity between them, and their hearts and filled with scorpions’’.[210]
6- وَ مِنْهَا فِي شِبْهِهِ:
And from these is similar to it: –
| عِلْمِي غَزِيرٌ وَ أَخْلَاقِي مُهَذَّبَةٌ | وَ مَنْ تَهَذَّبَ يَشْقَى فِي تَهَذُّبِهِ | |
| لَوْ رُمْتُ أَلْفَ عَدُوٍّ كُنْتُ وَاجِدَهُمْ | وَ لَوْ طَلَبْتُ صَدِيقاً مَا ظَفِرْتُ بِهِ. |
‘My-asws knowledge is abundant and my-asws manners are polite, and the one who goes (away from me-asws) would be wicked in his manners. If I-asws were to seek a thousand enemies, I-asws would find them, but if I-asws were to seek a (true) friend, I-asws would not be successful with it’’.[211]
7- وَ مِنْهَا فِي تَعْيِيرِ الْوَلِيدِ بْنِ الْمُغِيرَةِ:
And from these is regarding the changing of Al-Waleed Bin Al-Mugheira: –
| يُهَدِّدُنِي بِالْعَظِيمِ الْوَلِيدُ | فَقُلْتُ: أَنَا ابْنُ أَبِي طَالِبٍ | |
| أَنَا ابْنُ الْمُبَجَّلِ بِالْأَبْطَحَيْنِ | وَ بِالْبَيْتِ مِنْ سَلَفِي غَالِبٍ | |
| فَلَا تَحْسَبَنِّي أَخَافُ الْوَلِيدَ | وَ لَا أَنَّنِي مِنْهُ بِالْهَائِبِ |
‘They threatened me-asws with the mighty Al-Waleed, so I-asws said: ‘I-asws am a son-asws of Abu Talib-asws, I-asws am a son-asws of one revered at the two ‘Abtahs’ (Makkah and Al-Medina), and with the Household from my-asws ancestors, the overcomer(s). So, do not think that I-asws would fear Al-Waleed, nor am I-asws from the ones who dread.
| فَيَا ابْنَ الْمُغِيرَةِ إِنِّي امْرُؤٌ | سَمُوحُ الْأَنَامِلِ بِالْقَاضِبِ | |
| طَوِيلُ اللِّسَانِ عَلَى الشَّانِئِينَ | قَصِيرُ اللِّسَانِ عَلَى الصَّاحِبِ | |
| خَسِرْتُمْ بِتَكْذِيبِكُمْ لِلرَّسُولِ | تَعِيبُونَ مَا لَيْسَ بِالْعَائِبِ | |
| وَ كَذَّبْتُمُوهُ بِوَحْيِ السَّمَاءِ | فَلَعْنَةُ اللَّهِ عَلَى الْكَاذِبِ. |
O Ibn Al-Mugheira! I-asws am a man of forgiving fingers with the cutting sword, long of the tongue upon the haters, short of the tongue upon the companion. You incurred a loss by your belying the Rasool-saww, being fatigued at what wasn’t with the tiredness, and you belied him-saww about the Revelation from the sky, so may the Curse of Allah-azwj be upon the liar!’’[212]
8- وَ مِنْهَا خِطَاباً لِأَبِي لَهَبٍ:
And from these is his-asws addressing to Abu Lahab-la: –
| أَبَا لَهَبٍ تَبَّتْ يَدَاكَ أَبَا لَهَبٍ | وَ صَخْرَةُ بِنْتُ الْحَرْبِ حَمَّالَةُ الْحَطَبِ | |
| خَذَلْتَ نَبِيَّ اللَّهِ قَاطِعَ رَحِمِهِ | فَكُنْتَ كَمَنْ بَاعَ السَّلَامَةَ بِالْعَطَبِ | |
| لِخَوْفِ أَبِي جَهْلٍ فَأَصْبَحْتَ تَابِعاً | لَهُ وَ كَذَاكَ الرَّأْسُ يَتْبَعُهُ الذَّنَبُ |
‘Abu Lahab-la! May your-la hands break, Abu Lahab-la, and of Sakhara daughter of Al-Harb, carrier of the firewood. You-asws abandoned the Prophet-saww of Allah-azwj, cutting off his-saww relationship, so you-la were like the one who sold the safety for the troubles, due to the fear of Abu Jahl-la, so you-la became a follower of his-la, and like that is the head, the sin follows it.
| فَأَصْبَحَ ذَاكَ الْأَمْرُ عَاراً يَهِيلُهُ | عَلَيْكَ حَجِيجُ الْبَيْتِ فِي مَوْسِمِ الْعَرَبِ | |
| وَ لَوْ لَانَ بَعْضَ الْأَعَادِي مُحَمَّدٌ | لَحَانِي ذَوُوهُ بِالرِّمَاحِ وَ بِالْقُضُبِ | |
| وَ لَنْ تَشْمُلُوهُ أَوْ يُصْرَعَ حَوْلَهُ | رِجَالٌ مَلَاءٌ بِالْحُرُوبِ ذَوُو حَسَبٍ. |
So, that affair become a shame hurting him-la. Upon you is to perform Hajj of the House during the season of the Arabs, and had it not been that some of the enemies of Muhammad-saww are drawn near, they would spoil him with the spears and the rods, and you will never include him or wrestle around him, men filled with wars, the ones with affiliations’’.[213]
9- وَ مِنْهَا خِطَاباً لِمُعَاوِيَةَ:
And from these is addressing to Muawiya: –
| سَيَكْفِينِي الْمَلِيكُ وَ حَدُّ سَيْفِي | لَدَى الْهَيْجَاءِ تَحْسَبُهُ شِهَاباً | |
| وَ أَسْمَرُ مِنْ رِمَاحِ الْخَطِّ لَدْنٌ | شَدَّدْتُ غِرَابَهُ أَنْ لَا يَعَابَا | |
| أَذُودُ بِهِ الْكَتِيبَةَ كُلَّ يَوْمٍ | إِذَا مَا الْحَرْبُ أَضْرَمْتُ الْتِهَاباً |
‘The King (Allah-azwj) will Suffice me-asws and the edge of my-asws sword, in front of the satirist who will reckon it as a meteor, and the strength of the spear is the thick stick, severe is its blade that it cannot be faulted. I-asws shall be defending the battalion with it every day, whenever the war ignites, I-asws shall inflame it.
| وَ حَوْلِي مَعْشَرٌ كَرُمُوا وَ طَابُوا | يَرْجُونَ الْغَنِيمَةَ وَ النِّهَابَا | |
| وَ لَا يَنْحُونَ مِنْ حَذَرِ الْمَنَايَا | سُؤَالَ الْمَالِ فِيهَا وَ الْإِيَابَا | |
| فَدَعْ عَنْكَ التَّهَدُّدَ وَ اصْلَ نَاراً | إِذَا خَمَدَتْ صَلَيْتَ لَهَا شِهَاباً. |
And around me-asws there is a community, being honourable, being good, wishing for the war booty and the plundering, and they are not prevented by the danger of death, asking for the wealth in it and the return (to the Hereafter). So leave the threats from you and keep the fire on when it cools down, bringing the flame to it’’.[214]
10- وَ مِنْهَا: مُخَاطِباً لَهُ أَيْضاً:
And from these is addressing to him (Muawiya) as well: –
| أَنَا عَلِيٌّ وَ أَعْلَى النَّاسِ فِي النَّسَبِ | بَعْدَ النَّبِيِّ الْهَاشِمِيِّ الْمُصْطَفَى الْعَرَبِيِ | |
| قُلْ لِلَّذِي غَرَّهُ مِنِّي مُلَاطَفَةٌ | مَنْ ذَا يُخَلِّصُ أَوْرَاقاً مِنَ الذَّهَبِ | |
| هَبَّتْ عَلَيْكَ رِيَاحُ الْمَوْتِ سَافِيَةً | فَاسْتَبِقْنِي بَعْدَهَا لِلْوَيْلِ وَ الْحَرَبِ. |
‘I-asws am Ali-asws and the highest of the people regarding the lineage after the Hashimite Prophet-saww, the Chosen one, the Arab. Say to those who were deceived by the kind treatment from me-asws, who is that who has pure leaves of gold? The clear winds of death have blown upon you, so you will keep me-asws after it for the destruction and the war’’.[215]
11- فِيمَا أَجَابَ بِهِ بَعْضَ الْأَعَادِي فِي صِفِّينَ:
Regarding what he-asws answered with one of the enemies during (battle of) Siffeen: –
| إِيَّايَ تَدْعُو فِي الْوَغَا يَا ابْنَ الْأَرَبِ | وَ فِي يَمِينِي صَارِمٌ يُبْدِي اللَّهَبَ | |
| مَنْ يَحْطُهُ مِنْهُ الْحِمَامُ يَنْسَرِبْ | لَقَدْ عَلِمْتُ وَ الْعَلِيمُ ذُو أَدَبٍ | |
| أَنْ لَسْتُ فِي الْحَرْبِ الْعَوَانِ بِالْأَدَبِ | وَ عَنْ قَلِيلٍ غَيْرَ شَكٍّ أَنْقَلِبُ. |
‘Is it me-asws you are calling in the battle, O son of the needy, and in my-asws right hand is a sword manifesting the flame, to the one from whom the death moves away from him with a flow. I-asws have known, and well knowing of the ones with discipline that there is any supporter during the war being with the discipline, and after a little while, there would be no doubt of the overturning’’.[216]
12- وَ مِنْهَا تَهْدِيداً لِمُعَاوِيَةَ وَ جُنُودِهِ:
And from it is a threat to Muawiya and his armies: –
| أَبَى اللَّهُ إِلَّا أَنَّ صِفِّينَ دَارُنَا | وَ دَارُكُمْ مَا لَاحَ فِي الْأُفُقِ كَوْكَبٌ | |
| إِلَى أَنْ تَمُوتُوا أَوْ نَمُوتَ وَ مَا لَنَا | وَ مَا لَكُمْ عَنْ حَوْمَةِ الْحَرْبِ مَهْرَبٌ. |
‘Allah-azwj Refused, except that Siffeen should be our house and your house (of battle) for as long as there are stars in the horizons, until either you die or we die, and neither for us nor for you is to flee from the severe war’’.[217]
13- وَ مِنْهَا فِي مَدْحِ أَصْحَابِهِ فِي تِلْكَ الْمُحَارَبَةِ:
And from these is in praise of his-asws companion during that battle: –
| يَا أَيُّهَا السَّائِلُ عَنْ أَصْحَابِي | إِنْ كُنْتَ تَبْغِي خَبَرَ الصَّوَابِ | |
| أُنَبِّئُكَ عَنْهُمْ غَيْرَ مَا تَكْذَابٍ | بِأَنَّهُمْ أَوْعِيَةُ الْكِتَابِ | |
| صَبْرٌ لَدَى الْهَيْجَاءِ وَ الضِّرَابِ | فَسَلْ بِذَاكَ مَعْشَرَ الْأَحْزَابِ. |
‘O you questioner about my-asws companions! If you were seeking the correct news, I-asws shall inform you about them without falsehood, that they are receptacles of the Book, combating the one with satire and the strikes, so ask the community of the allies about that’’.[218]
14- وَ مِنْهَا فِي مِثْلِهِ:
And from these, similar to it: –
| أَ لَمْ تَرَ قَوْمِي إِذْ دَعَاهُمْ أَخُوهُمْ | أَجَابُوا وَ إِنْ أَغْضَبْ عَلَى الْقَوْمِ يَغْضَبُوا | |
| هُمْ حَفِظُوا غَيْبِي كَمَا كُنْتُ حَافِظاً | لِقَوْمِي أَجْزِي مِثْلَهَا إِنْ تَغِيبُوا | |
| بَنُو الْحَرْبِ لَمْ تَقْعُدْ بِهِمْ أُمَّهَاتُهُمْ | وَ آبَاؤُهُمْ آبَاءُ صِدْقٍ فَأَنْجَبُوا. |
‘Did you not see my-asws people when their brothers called them? They answered, and if I-asws get angry upon the people, they get angered (as well). They have preserved in my-asws absence like what I-asws used to preserve to my-asws people. I-asws shall recompense similarly if they are absent. The sons of war, their mothers did not sit back with them, and their fathers are fathers of sincerity, and they begot’’.[219]
15- وَ مِنْهَا فِي مَدْحِ قَبَائِلَ مِنْ عَسْكَرِهِ:
And from these in praise of tribes from his-asws army: –
| الْأَزْدُ سَيْفِي عَلَى الْأَعْدَاءِ كُلِّهِمْ | وَ سَيْفُ أَحْمَدَ مَنْ دَانَتْ لَهُ الْعَرَبُ | |
| قَوْمٌ إِذَا فَاجَئُوا أَوْفَوْا وَ إِنْ غُلِبُوا | لَا يَجْمَحُونَ وَ لَا يَدْرُونَ مَا الْهَرَبُ | |
| قَوْمٌ لِبُؤْسِهِمْ فِي كُلِّ مُعْتَرَكٍ | بِيضٌ رِقَاقٌ وَ دَاوُدِيَّةٌ سَلَبُوا |
‘The (clan of) Azd are my-asws sword against the enemies, all of them, and a sword of Ahmad-saww, one the Arabs had made a religion with for it, such a people, if they are surprised they are loyal and even if they are overcome, and they are not fighting, they would not know what is the fleeing. A people causing them misery in every battle, bright, light, and the armours they stripped.
| الْبِيضُ فَوْقَ رُءُوسٍ تَحْتَهَا الْيَلَبُ | وَ فِي الْأَنَامِلِ سُمْرُ الْخَطِّ وَ الْقُضُبُ | |
| الْبِيضُ تَضْحَكُ وَ الْآجَالُ تَنْتَحِبُ | وَ السُّمْرُ تَرْعَفُ وَ الْأَرْوَاحُ تَنْتَهِبُ | |
| وَ أَيَّ يَوْمٍ مِنَ الْأَيَّامِ لَيْسَ لَهُمْ | فِيهِ مِنَ الْفِعْلِ مَا مِنْ دُونِهِ الْعَجَبُ |
The helmet above the heads, beneath it is the core, and in the fingers are the thick spears and the rods. The helmets laugh and the deaths squeal, and the spears thunder, and the souls squeal, and which day from the days there isn’t any deeds for them during it, there is no wonder.
| الْأَزْدُ أَزْيَدُ مَنْ يَمْشِي عَلَى قَدَمٍ | فَضْلًا وَ أَعْلَاهُمْ قَدْراً إِذَا رَكِبُوا | |
| وَ الْأَوْسُ وَ الْخَزْرَجُ الْقَوْمُ الَّذِينَ هُمْ | آوَوْا فَأَعْطَوْا فَوْقَ مَا وُهِبُوا | |
| يَا مَعْشَرَ الْأَزْدِ أَنْتُمْ مَعْشَرٌ أُنُفٌ | لَا تَضْعُفُونَ إِذَا مَا اشْتَدَّتِ الْحُقُبُ | |
| وَفَيْتُمْ وَ وَفَاءُ الْعَهْدِ شِيمَتُكُمْ | وَ لَمْ يُخَالَّ قَدِيماً صِدْقَكُمْ كَذِبٌ |
The (clan of) Azd are more, the ones who walk upon foot, being a merit, and their ones of highest worth are the riders. And the (clans of) Aws and Al-Khazraj are the people, those when they shelter, they give above what they have been gifted. O community of Al-Azd! You are a community of pride, not weakening when the times become severer. In fulfilling the loyalty of the pact, you fulfilled your honours, and from before your sincerity has not been imagined to be a lie.
| إِذَا غَضِبْتُمْ يَهَابُ الْخَلْقَ سَطْوَتُكُمْ | وَ قَدْ يَهُونُ عَلَيْكُمْ مِنْكُمُ الْغَضَبُ | |
| يَا مَعْشَرَ الْأَزْدِ إِنِّي مِنْ جَمِيعِكُمْ رَاضٍ | وَ أَنْتُمْ رُءُوسُ الْأَمْرِ لَا الذَّنَبُ | |
| لَنْ تَيْأَسَ الْأَزْدُ مِنْ رَوْحٍ وَ مَغْفِرَةٍ | وَ اللَّهُ يَكْلَؤُكُمْ مِنْ حَيْثُ مَا ذَهَبُوا | |
| طِبْتُمْ حَدِيثاً كَمَا قَدْ طَابَ أَوَّلُكُمْ | وَ الشَّوْكُ لَا يُجْتَنَى مِنْ فَرْعِهِ الْعِنَبُ |
When you are angry, the people fear your whip, and the anger may be offensive upon you. O community of Al-Azd! I-asws am pleased with your unity, and you are chiefs of the matters not the sin. The Azd will never despair from rest and the Forgiveness, and Allah-azwj will Guard you from where they went. You are good in the discussion just as your first ones were good, and the thorn will not reap grapes from its branch.
| وَ الْأَزْدُ جُرْثُومَةٌ إِنْ سُوبِقُوا سَبَقُوا | أَوْ فُوخِرُوا فَخَرُوا أَوْ غُولِبُوا غَلَبُوا | |
| أَوْ كُوثِرُوا كَثُرُوا أَوْ صُوبِرُوا صَبَرُوا | أَوْ سُوهِمُوا سَهَمُوا أَوْ سُولِبُوا سَلَبُوا | |
| صَفَوْا فَأَصْفَاهُمُ الْمَوْلَى وَلَايَتَهُ | فَلَمْ يَشُبْ صَفْوَهُمْ لَهْوٌ وَ لَا لَعِبٌ |
And Al-Azd are gems if they are ushered, they precede, or if they are pride, they pride, or if they are overcome, they overcome, or if they are gathered, they are a lot, or if they are told to be patient, they are patient, or they are told to contribute, they contribute, or they are told to plunder, they plunder. They cleaned, so the Master cleaned them of his-asws Wilayah, so their growing was neither for having fun nor play.
| هَيِّنُونَ لَيِّنُونَ خُلُقاً فِي مَجَالِسِهِمْ | لَا الْجَهْلُ يَعْرُوهُمْ فِيهَا وَ لَا الصَّخَبُ | |
| الْغَيْثُ إِمَّا رَضُوا مِنْ دُونِ نَائِلِهِمْ | وَ الْأَسَدُ يُرْهِبُهُمْ يَوْماً إِذَا غَضِبُوا | |
| أَنْدَى الْأَنَامِ أَكُفّاً حِينَ تَسْأَلُهُمْ | وَ أَرْبَطُ النَّاسِ جَأْشاً إِنْ هُمْ نُدِبُوا |
They are soft and lenient in their gatherings. Neither do they show their ignorance in these nor being boisterous of the plenty. They are pleased from less attainment, and the lion is scared on the day when they are angered. The sleepers slept sufficing when you asked them, and the people tied up foolishly if they are called.
| وَ أَيُّ جَمْعٍ كَثِيرٍ لَا تُفَرِّقُهُ | إِذَا تَدَانَتْ لَهُمْ غَسَّانُ وَ النَّدَبُ | |
| وَ اللَّهُ يُجْزِيهِمْ عَمَّا أَتَوْا وَ حَبَوْا | بِهِ الرَّسُولَ وَ مَا مِنْ صَالِحٍ كَسَبُوا. |
And which huge gathering did not disperse when fervour and the lamentation did not make it a religion for them. And Allah-azwj will Recompense them about what they had come with and loved the Rasool-saww with it, and whatever of the righteous deeds they had earned’’.[220]
16- وَ مِنْهَا مُخَاطِباً لِعُثْمَانَ:
And from these is addressing to Usman: –
| وَ إِنْ كُنْتَ بِالشُّورَى مَلَكْتَ أُمُورَهُمْ | فَكَيْفَ بِهَذَا وَ الْمُشِيرُونَ غُيَّبٌ | |
| وَ إِنْ كُنْتَ بِالْقُرْبَى حَجَجْتَ خَصِيمَهُمْ | فَغَيْرُكَ أَوْلَى بِالنَّبِيِّ وَ أَقْرَبُ. |
‘And if you are in the consultation controlling their affairs, so how is it with this, and the one to be consulted are absent? And if you are arguing with their contender with the voting, then someone other than you is foremost with the Prophet-saww and closer’.
بيان: قال الشارح: قوله عليه السلام: «و المشيرون غيّب»: إشارة إلى ما قاله الحافظ إسماعيل من أنّ طلحة كان غائبا، و لمّا دفن عمر قعد عثمان و عليّ و الزبير و عبد الرحمن و سعد يتشاورون، فأشار عثمان على عبد الرحمن بالدخول في الأمر فأبى و قال: لست بالذي أنافسكم على هذا الأمر، فإن شئتم اخترت لكم منكم واحدا.
Explanation : – The commentator said, ‘His-asws words: ‘And the ones to be consulted are absent’, is an indication to what Al-Hafiz Ismail said, ‘Talha was absent, and when Umar was buried, Usman and Ali-asws and Al-Zubeyr and Abdul Rahman and Sa’ad sat in consultation. Usman indicated upon Abdul Rahman with the entering into the command (caliphate). He refused and said, ‘I am not from the competitors upon this command. If you like, I can choose one of you for you’.
فجعلوا ذلك إلى عبد الرحمن، فأقبل الناس كلّهم إليه فأخذ يتشاور حتّى جاء في الليلة الثّالثة إلى باب المسور بن مخرمة بعد هوي من اللّيل، فضرب الباب و قال: ادع لي الزبير و سعدا. فجاءا و شاورهما، ثمّ أرسل إلى عثمان فدعاه فناجاه حتّى فرّق بينهما المؤذّن،
They made that to be for Abdul Rahman. The people, all of them came to him and took to consulting until he came on the third night to the door of Al-Musawer Bin Makhrama after half of the night. He knocked on the door and said, ‘Call Al-Zubeyr and Sa’ad for me’. They both came and he consulted them. Then he sent a message to Usman and whispered with him until the Muezzin separated between them.
فلمّا صلّوا الصبح اجتمعوا و أرسل عبد الرحمن إلى من حضر من المهاجرين و الأنصار و أمراء الأجناد فبايع عثمان و بايعوه.
When they had prayed the morning Salat, they gathered and sent Abdul Rahman to the ones present, from the Emigrants and the Helpers, and commanders of the forces, and he pledged allegiance to Usman and they pledged to him (as well)’’.[221]
17- وَ مِنْهَا فِي تَهْدِيدِ مَنِ اجْتَرَأَ عَلَيْهِ فِي الْوَغَا:
And from these is regarding threats by the ones audacious upon him-asws during the battle:
| يَا جَامِعاً لِشَمْلِهِ سَاعَاتِهِ | وَ دَنَتْ مَنِيَّتُهُ وَ حَانَ وَفَاتُهُ | |
| ارْجِعْ فَإِنِّي عِنْدَ مُخْتَلَفِ الْقَنَا | لَيْثٌ يَكُرُّ عَلَى الْعِدَى جَرَّاتُهُ. |
‘O amasser of his wealth for his time, and his death has approached and his expiry has appeared. Return, for I-asws am currently interchanging the spears. A lion returning upon the enemy, his audacity’’.[222]
18- وَ مِنْهَا فِي اسْتِئْذَانِ الْقِتَالِ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ:
And from these is regarding seeking permission for the fighting from the Prophet-saww: –
| هَلْ يَدْفَعُ الدِّرْعُ الْحَصِينُ مَنِيَّةً | يَوْماً إِذَا حَضَرْتُ لِوَقْتِ مَمَاتِي | |
| إِنِّي لَأَعْلَمُ أَنَّ كُلَّ مُجَمَّعٍ | يَوْماً يَئُولُ لِفِرْقَةٍ وَ شَتَاتٍ | |
| يَا أَيُّهَا الدَّاعِي النَّذِيرُ وَ مَنْ بِهِ | كَشَفَ الْإِلَهُ رَوَاكِدَ الظُّلُمَاتِ | |
| أَطْلِقْ فَدَيْتُكَ لِابْنِ عَمِّكَ أَمْرَهُ | وَ ارْمِ عِدَاتِكَ عَنْهُ بِالْجَمَرَاتِ | |
| فَالْمَوْتُ حَقٌّ وَ الْمَنِيَّةُ شَرْبَةٌ | تَأْتِي إِلَيْهِ فَبَادِرِ الزَّكَوَاتِ. |
‘Can the fortified armour repel death on the day when it presents at the time of my-asws death? I-asws am more knowing that every gathering is devoured one day to sectarianism and scattering. O you caller-saww!, and the warner-saww! and the ones with him-saww! The God-azwj has Removed the stagnant darkness. Release your-saww ransom to the son-asws of your uncle-as of his-asws affairs and set your-saww preparations about him-asws with the embers, for the death is a reality, and the death is a drink coming to him-asws, so take action for the purification (martyrdom)’’.[223]
19- وَ مِنْهَا خِطَاباً لِفَاطِمَةَ عِنْدَ تَوَجُّهِهِ إِلَى قِتَالِ الْمُشْرِكِينَ:
And from these is an address to (Syeda) Fatima-asws during his-asws heading towards fighting the Polytheists: –
| قَرِّبِي ذَا الْفَقَارِ فَاطِمُ مِنِّي | فَأَخِي السَّيْفُ كُلَّ يَوْمِ هِيَاجٍ | |
| قَرِّبِي الصَّارِمَ الْحُسَامَ فَإِنِّي | رَاكِبٌ فِي الرِّجَالِ نَحْوَ الْهِيَاجِ | |
| وَرَدَ الْيَوْمَ نَاصِحاً يُنْذِرُ النَّاسَ | جُيُوشٌ كَالْبَحْرِ ذِي الْأَمْوَاجِ | |
| وَرَدُوا مُسْرِعِينَ يَبْغُونَ قَتْلِي | وَ أَبِيكَ الْمَحْبُوِّ بِالْمِعْرَاجِ |
‘Bring Zulfiqar closer to me-asws Fatim-asws, for I-asws establish brother-hood with the sword every day it rages. Bring the cutting sword closer to me-asws for I-asws am a rider among the men towards the raging (battle). The day has arrived advising, warning the people of armies like the ocean with the waves, they have arrived quickly intending to kill me-asws and your-asws father-saww, Granted with the ascension.
| وَ خَرَابَ الْأَوْطَانِ وَ قَتْلَ النَّاسِ | وَ كُلٌّ إِذَا أَصْبَحَ لَاجِي | |
| سَوْفَ أُرْضِي الْمَلِيكَ بِالضَّرْبِ مَا عِشْتُ | إِلَى أَنْ أَنَالَ مَا أَنَا رَاجٍ | |
| مِنْ ظُهُورِ الْإِسْلَامِ أَوْ يَأْتِيَ الْمَوْتُ | شَهِيداً مِنْ شَاخِبِ الْأَوْدَاجِ. |
And ruination of the homelands and killing of the people, and sheltering what it is morning. Soon the King (Allah-azwj) would Please me-asws with the strike what I-asws am living for until I-asws attain what I-asws can prevail with, from the victory of Al-Islam or the death comes, a martyr from the waves of necks (enemies)’’.[224]
20- وَ مِنْهَا فِي الشَّكْوَى [مِمَّنْ يَتَظَاهَرُ بِالْخُلَّةِ وَ يُبْطِنُ الْخِلَافَ:]
And from these is regarding the complaining from the ones who supported in the private and hid the opposition: –
| كُلُّ خَلِيلٍ لِي خَالَلْتُهُ | لَا تَرَكَ اللَّهُ لَهُ وَاضِحَةً | |
| فَكُلُّهُمْ أَرْوَغُ مِنْ ثَعْلَبٍ | مَا أَشْبَهَ اللَّيْلَةَ بِالْبَارِحَةِ. |
‘Every friend of mine-asws I-asws have befriended, may Allah-azwj not leave any front teeth for him, for each one of them is more cunning than a fox, how resembling is the night with yesterday’’.[225]
21- وَ مِنْهَا [مَا أَنْشَدَهُ] عِنْدَ بِنَاءِ مَسْجِدِ الْمَدِينَةِ:
And from these is what he-asws adjured during construction of Masjid of Al-Medina: –
| لَا يَسْتَوِي مَنْ يَعْمُرُ الْمَسَاجِدَا | وَ مَنْ يَبِيتُ رَاكِعاً وَ سَاجِداً | |
| يَدْأَبُ فِيهَا قَائِماً وَ قَاعِداً | وَ مَنْ يَكُرُّ هَكَذَا مُعَانِداً | |
| وَ مَنْ يَرَى عَنِ الْغُبَارِ حَائِداً. |
‘They are not equal, the one who builds the Masajids and the one who spends the night in Ruku’u and Sajdah, persisting in it standing and sitting, and one repeats like this obstinately, and the one who looks at the dust neutrally’’.[226]
22- وَ مِنْهَا فِي عَرْضِ الْإِيمَانِ عَلَى سَيِّدِ الْأَنَامِ:
And from these regarding presenting the Eman upon the chief of the people (Rasool-Allah-saww: –
| يَا شَاهِدَ [اللَّهِ] عَلَيَّ فَاشْهَدْ | إِنِّي عَلَى دِينِ النَّبِيِّ أَحْمَدَ | |
| مَنْ شَكَّ فِي الدِّينِ فَإِنِّي مُهْتَدِي | يَا رَبِّ فَاجْعَلْ فِي الْجِنَانِ مَوْرِدِي. |
‘O Witness upon me-asws (Allah-azwj), bear witness that I-asws am upon religion of the Prophet-saww Ahmad-saww. One who doubts in the religion, so I-asws am Guided. O Lord-azwj! Make my-asws return to be in the Gardens’’.[227]
23- وَ مِنْهَا فِي الِاعْتِذَارِ مِنْ قَتْلِ مَنْ قَتَلَهُمْ مِنْ قُرَيْشٍ:
And from these regarding the excusing from killing the ones they killed from Quraysh: –
| قُرَيْشٌ بَدَتْنَا بِالْعَدَاوَةِ أَوَّلًا | وَ جَاءَتْ لِتُطْفِئَ نُورَ رَبِّ مُحَمَّدٍ | |
| بِأَفْوَاهِهِمْ وَ الْبِيضُ بِالْبِيضِ تَلْتَقِي | بِأَيْدِيهِمْ مِنْ كُلِّ عَضْبٍ مُهَنَّدٍ | |
| وَ خَطِّيَّةٍ قَدْ سُقِّفَتْ سَمْهَرِيَّةٍ | أَسِنَّتُهَا قَدْ حُودِثَتْ بِمُحَدَّدٍ |
‘Quraysh initiated with the enmity towards us first, and they came to extinguish the Noor of the Lord-azwj of Muhammad-saww with their mouths, and the sword met the sword in their hands from every angered steel, and a mistake had been the Samhariya spear, its blade had been sharpened newly with exactness.
| فَقُلْنَا لَهُمْ: لَا تَبْعَثُوا الْحَرْبَ وَ اسْلَمُوا | وَ فِيئُوا إِلَى دِينِ الْمُبَارَكِ أَحْمَدَ | |
| فَقَالُوا: كَفَرْنَا بِالَّذِي قَالَ إِنَّهُ | يُوَعِّدُنَا بِالْحُكْمِ وَ الْحَشْرِ فِي غَدٍ | |
| فَقِتْلَتُهُمْ وَ اللَّهِ أَفْضَلُ قُرْبَةٍ | إِلَى رَبِّنَا الْبَرِّ الْعَظِيمِ الْمُمَجَّدٍ. |
We said to them, ‘Do not send the war and become Muslims, and come into the Blessed religion of Ahmad-saww’. They said, ‘We disbelieve with that which he-saww said that he-saww is threatening us with the Judgment and the Resurrection taking place tomorrow’. So, by Allah-azwj, the superior one killed them, drawing closer to our Lord-azwj, the righteous, the mighty, the praise-worthy’’.[228]
24- وَ مِنْهَا خِطَاباً لِسَعِيدِ بْنِ سَلَمَةَ الْمَخْزُومِيِ:
And from it is an address to Saeed Bin Salamah Al-Makhzumy: –
| إِنَّ الَّذِي سَمَكَ السَّمَاءَ بِقُدْرَةٍ | حَتَّى عَلَا فِي عَرْشِهِ فَتَوَحَّدَا | |
| بَعَثَ الَّذِي لَا مِثْلَهُ فِيمَا مَضَى | يُدْعَى بِرَأْفَتِهِ النَّبِيَّ مُحَمَّداً | |
| فَاعْلَمْ بِأَنَّكَ مَيِّتٌ وَ مُحَاسَبٌ | فَإِلَى مَتَى تَبْغِي الضَّلَالَةَ وَ الرَّدَى |
‘The One-azwj Who Thickened the sky by Power until it was high in His-azwj Throne, so He-azwj was Alone, Sent Muhammad-saww who, there is no one like him-saww among who have passed, calling with his-saww kindness, the Prophet-saww Muhammad-saww, so know that you are will be dead and Reckoned with, so up to when will you be seeking the straying and the ruination?
| أَقْبِلْ إِلَى الْإِسْلَامِ إِنَّكَ جَاهِلٌ | وَ تَجَنَّبِ الْعُزَّى وَ رَبَّكَ فَاعْبُدَا | |
| وَ اللَّاتَ وَ الْهُجْرَاتِ فَاهْجُرْ إِنَّنِي | أَخْشَى عَلَيْكَ عَذَابَ يَوْمٍ سَرْمَداً. |
Come back to Al-Islam, you are ignorant, and avoid the deception and worship your Lord-azwj, and Al-Laat and the delirium, flee I-asws fear upon you the Punishment of an ever-lasting Day’’.[229]
25- وَ مِنْهَا فِي الْمُفَاخَرَةِ:
And from these is regarding the priding: –
| أَنَا أَخُو الْمُصْطَفَى لَا شَكَّ فِي نَسَبِي | مَعَهُ رُبِّيتُ وَ سِبْطَاهُ هُمَا وَلَدِي | |
| جَدِّي وَ جَدُّ رَسُولِ اللَّهِ مُتَّحِدٌ | وَ فَاطِمُ زَوْجَتِي لَا قَوْلُ ذِي فَنَدٍ | |
| صَدَّقْتُهُ وَ جَمِيعُ النَّاسِ فِي ظُلَمٍ | مِنَ الضَّلَالَةِ وَ الْإِشْرَاكِ وَ النَّكَدِ | |
| فَالْحَمْدُ لِلَّهِ فَرْداً لَا شَرِيكَ لَهُ | الْبَرِّ بِالْعَبْدِ وَ الْبَاقِي بِلَا أَمَدٍ. |
‘I-asws am the brother-saww of the Chosen one-saww. There is no doubt regarding my-asws lineage. I-asws grew up with him-saww, and his-saww two grandsons-asws are my-asws sons-asws. My-asws grandfather-as and grandfather-as of Rasool-Allah-saww are one, and Fatim-asws is my-asws wife, not being a word of the one with senility. I-asws ratified him-saww while the entirety of the people were in darkness from the straying, and the associations (Shirk), and the grumpiness. The Praise is for Allah-azwj, the Individual, there is no associate for Him-azwj, the Kind with the servants, and the rest are without any hope’’.[230]
26- وَ مِنْهَا [مَا] قَالَهُ عَلَيْهِ السَّلَامُ عِنْدَ قُرْبِهِ مِنَ الْبَصْرَةِ:
And from these is what he-asws said during his-asws nearness from Al-Basra: –
| وَ إِنِّي قَدْ حَلَلْتُ بِدَارِ قَوْمٍ | هُمُ الْأَعْدَاءُ وَ الْأَكْبَادُ سُودٌ | |
| هُمْ إِنْ يَظْفَرُوا بِي يَقْتُلُونِي | وَ إِنْ قُتِلُوا فَلَيْسَ لَهُمْ خُلُودٌ. |
‘And I-asws have legalised houses of a people, they are the enemies, and the livers are black. They, if they had prevailed with me-asws, they would have killed me-asws, and if they had killed, there wouldn’t be eternity for them’’.[231]
27- وَ مِنْهَا مُخَاطِباً لِابْنِهِ مُحَمَّدِ [ابْنِ الْحَنَفِيَّةِ] فِي حَرْبِ الْجَمَلِ:
And from these is an address to his-asws son Muhammad Ibn Al-Hanafiyya during the battle of the camel: –
| اطْعُنْ بِهَا طَعْنَ أَبِيكَ تُحْمَدْ | لَا خَيْرَ فِي حَرْبٍ إِذَا لَمْ تُوقَدْ | |
| بِالْمَشْرَفِيِّ وَ الْقَنَا الْمُسَدَّدِ. |
‘Stab with it the stabbing (like) your father-asws, you will be praised. There is no good in a war when it is not ignited with the sword, and a directed channel’’.[232]
28- وَ مِنْهَا مُخَاطِباً لِلْأَشْعَثِ [بْنِ قَيْسٍ الْكِنْدِيِ] فِي صِفِّينَ:
And from these is addressing to Al-Ash’as Bin Qays Al-Kindy during (battle of) Siffeen: –
| اصْبِرْ عَلَى تَعَبِ الْإِدْلَاجِ وَ السَّهَرِ | وَ بِالرَّوَاحِ عَلَى الْحَاجَاتِ وَ الْبِكَرِ | |
| لَا تَضْجَرَنَّ وَ لَا يُعْجِزُكَ مَطْلَبُهَا | فَالنُّجْحُ يَتْلَفُ بَيْنَ الْعَجْزِ وَ الضَّجَرِ |
‘Be patient upon the fatigue of the night travel and the vigils, and with the resting upon the needs and the early morning. Neither be restless nor let the demands frustrate you, for the success turns between the frustrations and the restlessness.
| إِنِّي وَجَدْتُ وَ فِي الْأَيَّامِ تَجْرِبَةً | لِلصَّبْرِ عَاقِبَةً مَحْمُودَةَ الْأَثَرِ | |
| وَ قُلْ مَنْ جَدَّ فِي أَمْرٍ يُطَالِبُهُ | فَاسْتَصْحَبَ الصَّبْرَ إِلَّا فَازَ بِالظَّفَرِ. |
I-asws found and during the days of experience, that for the patience there is an end-result praise-worthy impact, and tell the one who strives regarding a matter he seeks, let him be patient with a patience and he will succeed with the victory’’.
Explanation –
بيان: رُوِيَ أَنَّ الْأَشْعَثَ بْنَ قَيْسٍ دَخَلَ عَلَيْهِ بِصِفِّينَ وَ هُوَ قَائِمٌ يُصَلِّي ظَهِيرَةً فَقَالَ: قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَ دَءُوبٌ بِاللَّيْلِ [وَ] دَءُوبٌ بِالنَّهَارِ؟ [قَالَ:] فَانْسَلَّ مِنْ صَلَاتِهِ وَ هُوَ يَقُولُ هَذِهِ الْأَبْيَاتِ.
It is reported that Al-Ash’as Bin Qays entered to see him at Siffeen and he-asws was standing praying the afternoon Salat. He said, ‘I said, ‘O Amir Al-Momineen-asws! Shall I be diligent at night and be diligent at daytime?’ He-asws completed his-asws Salat and said these couplets’’.[233]
29- وَ مِنْهَا فِي الشِّكَايَةِ عَنْ أَهْلِ الزَّمَانِ:
And from these is regarding the complaint about the people of the time: –
| ذَهَبَ الرِّجَالُ الْمُقْتَدَى بِفِعَالِهِمْ | وَ الْمُنْكِرُونَ لِكُلِّ أَمْرٍ مُنْكَرٍ | |
| وَ بَقِيَتْ فِي خَلَفٍ يُزَيِّنُ بَعْضُهُمْ | بَعْضاً لِيَدْفَعَ مُعْوِرٌ عَنْ مُعْوِرٍ | |
| سَلَكُوا بُنَيَّاتِ الطَّرِيقِ فَأَصْبَحُوا | مُتَنَكِّبِينَ عَنِ الطَّرِيقِ الْأَكْبَرِ. |
‘Gone are the people who believed with their deeds, and the deniers of every evil matter, and there remain among the replaced ones, adorning each other in order to frightened one from the frightened one. They travelled the small roads and became deterred from the great road’’.[234]
30- وَ مِنْهَا فِي [بَيَانِ] حُسْنِ خُلُقِهِ عَلَيْهِ السَّلَامُ:
And from these is regarding an explanation of his-asws good manners: –
| أُرِيدُ بَذَاكُمْ أَنْ يَهُشُّوا لِطَلْعَتِي | وَ أَنْ يُكْثِرُوا بَعْدِي الدُّعَاءَ عَلَى قَبْرِي | |
| وَ أَنْ يَمْنَحُونِي فِي الْمَجَالِسِ وُدَّهُمْ | وَ إِنْ كُنْتُ عَنْهُمْ غَائِباً أَحْسَنُوا ذِكْرِي. |
‘I-asws intended with that for them to be satisfied to my-asws vision, and that after me-asws they would frequent the supplication upon my-asws grave, and that they would give me-asws their affection in the gatherings, and if I-asws was to be absent from them, they would mention me-asws in a good way’’.[235]
31- وَ مِنْهَا فِي ذَمِّ بَعْضِ أَهْلِ زَمَانِهِ عَلَيْهِ السَّلَامُ:
And from these is in condemnation of one of the people of his-asws time: –
| مَا فِيكَ خَيْرٌ وَ لَا مَيْرٌ يُعَدِّلُهُ | قَضَيْتَ مِنْكَ لِبَانَاتِي وَ أَوْطَارِي | |
| فَإِنْ بَقِيتَ فَلَا تُرْجَى لِمَكْرُمَةٍ | وَ إِنْ هَلَكْتَ فَمَذْمُوماً إِلَى النَّارِ. |
‘There is neither any good in you nor appetite to amend it. I-asws have accomplished from you my-asws need and my-asws requirement, so if you were to remain, do not hope for the honour, and if you were to die, then the condemned are to the Fire’’.[236]
32- وَ مِنْهَا مُخَاطِباً لِبَعْضِ أَزْوَاجِهِ عَلَيْهِ السَّلَامُ:
And from these is addressing to one of his-asws wives: –
| إِلَى كَمْ يَكُونُ الْعَذْلُ فِي كُلِّ لَيْلَةٍ | لِمَا لَا تَمَلِّينَ الْقَطِيعَةَ وَ الْهَجْرَا | |
| رُوَيْدَكِ إِنَّ الدَّهْرَ فِيهِ كِفَايَةٌ | لِتَفْرِيقِ ذَاتِ الْبَيْتِ فَانْتَظِرِي الدَّهْرَا. |
‘Up to how much would the blame take place during every night, when you are dictating the cutting off of relationships and the obscenities. It has been said that there is sufficiency in the time in order to disperse the ones with the households, so await the time’’.[237]
33- وَ مِنْهَا فِي ذِكْرِ هِجْرَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ وَ مَبِيتِهِ عَلَيْهِ السَّلَامُ عَلَى فِرَاشِهِ، رَوَاهُ أَبُو جَعْفَرٍ الطُّوسِيُّ وَ غَيْرُهُ:
And from these is regarding mention of the emigration of the Prophet-saww and his-asws lying down upon his-saww bed, as reported by Abu Ja’far Al-Tusi and others: –
| وَقَيْتُ بِنَفْسِي خَيْرَ مَنْ وَطِئَ الْحَصَا | وَ مَنْ طَافَ بِالْبَيْتِ الْعَتِيقِ وَ بِالْحَجَرِ | |
| رَسُولَ إِلَهِ الْخَلْقِ إِذْ مَكَرُوا بِهِ | فَنَجَّاهُ ذُو الطَّوْلِ الْكَرِيمِ مِنَ الْمَكْرِ | |
| وَ بِتُّ أُرَاعِيهِمْ مَتَى يَنْشُرُونَنِي | وَ قَدْ وَطَّنْتُ نَفْسِي عَلَى الْقَتْلِ وَ الْأَسْرِ |
‘I-asws saved by myself-asws, the best one-saww who had trod the pebbles, and one who performed Tawaaf of the Ancient House and the (Black) Stone, Rasool-saww of God-azwj of the people when they plotted against him-saww, so He-azwj Rescued the one with the lengthy honour, from the Plot, and I-asws spent the night and appeared to them when they raised me-asws, and I-asws had resigned myself-asws upon being killed and captured.
| وَ بَاتَ رَسُولُ اللَّهِ فِي الْغَارِ آمِناً | مُوَقًّى وَ فِي حِفْظِ الْإِلَهِ وَ فِي سِتْرٍ | |
| أَقَامَ ثَلَاثاً ثُمَّ زُمَّتْ قَلَائِصُ | قَلَائِصُ يَفْرِينَ الْحَصَا أَيْنَمَا تَفْرِي | |
| أَرَدْتُ بِهِ نَصْرَ الْإِلَهِ تَبَتُّلًا | وَ أَضْمَرْتُهُ حَتَّى أُوَسَّدَ فِي قَبْرِي. |
And Rasool-Allah-saww spent the night in the cave in safety, saved, and in Protection of the God-azwj and in concealment. I-asws stayed for three (days), then I-asws bridled my-asws young camel, loaded the camel with provisions wherever I-asws found. I-asws intended to help God-azwj devotedly and determined it until I-asws lie down in my-asws grave’’.[238]
وَ رَوَى [الْمَيْبُذِيُ] فِي [شَرْحِ] الدِّيوَانِ عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ عَنْ أَبِيهِ أَنَّهُ قَالَ لِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: إِنَّ عَلَى بَابِ الْمَسْجِدِ قَوْماً يَزْعُمُونَ أَنَّكَ رَبُّهُمْ! فَدَعَاهُمْ فَقَالَ: وَيْلَكُمْ إِنَّمَا أَنَا عَبْدُ اللَّهِ مِثْلُكُمْ آكُلُ الطَّعَامَ وَ أَشْرَبُ الشَّرَابَ، فَاتَّقُوا اللَّهَ وَ ارْجِعُوا.
And it is reported by Al Meybazi in commentary of the register (of poems), from Abdullah Bin Shareek, from his father,
‘He said to Amir Al-Momineen-asws, ‘There is a group at the door of the Masjid who are claiming that you-asws are their Lord-azwj!’ He-asws called them and said: ‘Woe be unto you all! But rather I-asws am a servant of Allah-azwj like you-asws. I-asws eat the food and drink the drinks, so fear Allah-azwj and return (from this belief)!’
فَأَتَوْهُ فِي الْيَوْمِ الثَّانِي وَ الثَّالِثِ فَقَالُوا مِثْلَ ذَلِكَ، فَقَالَ لَهُمْ: وَ اللَّهِ إِنْ تُبْتُمْ وَ إِلَّا قَتَلْتُكُمْ أَخْبَثَ قِتْلَةٍ.
They came to him-asws during the second day, and the third. They said similar to that. He-asws said to them: ‘By Allah-azwj! Either you repent or else I-asws will kill you all a wicked killing’.
فَدَعَا قَنْبَرَ وَ أَتَى بِقَدُومٍ فَحَفَرَ لَهُمْ أُخْدُوداً بَيْنَ بَابِ الْمَسْجِدِ وَ الْقَصْرِ، فَدَعَا بِالْحَطَبِ فَطَرَحَهُ وَ النَّارُ فِيهِ وَ قَالَ: إِنِّي طَارِحُكُمْ فِيهَا أَوْ تَرْجِعُوا. فَأَبَوْا فَقَذَفَ بِهِمْ فِيهَا حَتَّى احْتَرَقُوا.
He-asws called Qanbar and he (instructed) with going ahead and dig pits for them between the door of the Masjid and the government office. He-asws called for the firewood and dropped it and the fire into it, and said: ‘I-asws will drop you all into these (pits) or you return’. They refused. So, he-asws had them thrown into it until they were burnt.
وَ قَالَ بَعْضُ أَصْحَابِنَا: لَمْ يُحْرِقْهُمْ وَ إِنَّمَا ادَّخَنَ عَلَيْهِمْ
And one of our companions said, ‘He-asws did not burn them, but rather he-asws (made) it to smoke upon them (and they died from the smoke)’.
ثُمَّ قَالَ عَلَيْهِ السَّلَامُ:
| لَمَّا رَأَيْتُ الْأَمْرَ أَمْراً مُنْكَراً | أَوْقَدْتُ نَارِي وَ دَعَوْتُ قَنْبَراً | |
| ثُمَّ احْتَفَرْتُ حُفَراً وَ حُفَراً | وَ قَنْبَرٌ يَحْطِمُ حَطْماً مُنْكَراً |
Then he-asws said (in prose): ‘When I-asws saw the matter to be an evil matter, I-asws ignited my-asws fire and called Qanbar, then I-asws dug a pit and a pit, and Qanbar destroyed them an evil destruction’’.[239]
34- وَ مِنْهَا فِي مَدْحِ أَهْلِ الْبَيْتِ عَلَيْهِمُ السَّلَامُ:
And from these is regarding praise of People-asws of the Household: –
| قَدْ يَعْلَمُ النَّاسُ أَنَّا خَيْرُهُمْ نَسَباً | وَ نَحْنُ أَفْخَرُهُمْ بَيْتاً إِذَا فَخَرُوا | |
| رَهْطُ النَّبِيِّ وَ هُمْ مَأْوَى كَرَامَتِهِ | وَ نَاصَرُوا الدِّينَ وَ الْمَنْصُورُ مَنْ نَصَرُوا |
‘The people have known that we-asws are their best in lineage, and we-asws are their most pride-worthy household when they pride over each other, a group of the Prophet-saww and they are an abode of his-saww honour, and they-asws helped the religion, and helped one was – the one they-asws helped.
| وَ الْأَرْضُ تَعْلَمُ أَنَّا خَيْرُ سَاكِنِهَا | كَمَا بِهِ تَشْهَدُ الْبَطْحَاءُ وَ الْمَدَرُ | |
| وَ الْبَيْتُ ذُو السِّتْرِ لَوْ شَاءُوا يُحَدِّثُهُمْ | نَادَى بِذَلِكَ رُكْنُ الْبَيْتِ وَ الْحَجَرُ. |
And the earth knows that I-asws am the best of its dwellers, like what Al-Bat’ha and Al-Madar had testified with it, and the House with the curtain (Kabah). If they so desire, they can narrated them-asws, calling out with that, a corner of the House (Kabah) and the (Black) Stone)’’.[240]
35- وَ مِنْهَا فِي الْفَخْرِ وَ إِظْهَارِ الْمَكَارِمِ:
And from these is regarding the priding and manifesting the honourable ones: –
| إِذَا اجْتَمَعَتْ عَلِيّاً مَعَدٌّ وَ مَذْحِجٌ | بِمَعْرَكَةٍ يَوْماً فَإِنِّي أَمِيرُهَا | |
| مُسَلَّمَةٌ أَكْفَالُ خَيْلِي فِي الْوَغَا | وَ مَكْلُومَةٌ لَبَّاتُهَا وَ نُحُورُهَا | |
| حَرَامٌ عَلَى أَرْمَاحِنَا طَعْنُ مُدْبِرٍ | وَ تَنْدَقُّ مِنْهَا فِي الصُّدُورِ صُدُورُهَا. |
When leaders of the Arabs and the tribes gathered at a battle one day, I-asws was their commander, guarantor of safety, my-asws cavalry was in the battle, and afflicted were their lions and their camels. It is Prohibited upon our spears to stab any fleer, and movement sounds from it in the chests, of its chests’’.[241]
36- وَ مِنْهُ فِي مِثْلِهِ، وَ رُوِيَ أَنَّهُ قَالَهَا لَمَّا بُويِعَ مَنْ قَبْلَهُ بِالْخِلَافَةِ:
And from it, similar to it, and it is reported that he-asws said it when the one before him-asws had been pledge to with the caliphate: –
| أُغْمِضُ عَيْنِي عَنْ أُمُورٍ كَثِيرَةٍ | وَ إِنِّي عَلَى تَرْكِ الْغُمُوضِ قَدِيرٌ | |
| وَ مَا مِنْ عَمًى أُغْضِي وَ لَكِنْ رُبَّمَا | تَعَامَى وَ أَغْضَى الْمَرْءُ وَ هُوَ بَصِيرٌ |
I-asws tend to close my-asws eyes from many matters, and I-asws am able upon leaving them having to close my-asws eyes, and there is no blindness in closing the eyes, but sometime blindness and closed eyes is done by the man and although he-asws is seeing.
| وَ أَمْسَكْتُ عَنْ أَشْيَاءَ لَوْ شِئْتُ قُلْتُهُ | وَ لَيْسَ عَلَيْنَا فِي الْمَقَالِ أَمِيرٌ | |
| أُصَبِّرُ نَفْسِي فِي اجْتِهَادِي وَ طَاقَتِي | وَ إِنِّي بِأَخْلَاقِ الْجَمِيعِ خَبِيرٌ. |
And I-asws withheld from (many) things, if I-asws had so desired, I-asws could have said it, and there is no command upon us regarding the talking. I-asws calmed myself-asws in my-asws struggle and my-asws strength, and I-asws am well-informed with the entirety of the mannerisms’’.[242]
37- وَ مِنْهُ فِي الشِّكَايَةِ مِمَّنْ خَانَهُ وَ خَالَفَهُ مِنْ قُرَيْشٍ وَ غَيْرِهِمْ:
And from it regarding the complaining from the ones who betrayed him-asws and opposed him-asws, from Quraysh and others: –
| تِلْكُمْ قُرَيْشٌ تَمَنَّانِي لِتَقْتُلَنِي | فَلَا وَ رَبِّكَ مَا بَزُّوا وَ لَا ظَفِرُوا | |
| فَإِنْ بَقِيتُ فَرَهْنٌ ذِمَّتِي لَهُمْ | بِذَاتِ وَدْقَيْنِ لَا يَعْفُو لَهَا أَثَرٌ | |
| وَ إِنْ هَلَكْتُ فَإِنِّي سَوْفَ أُوَرِّثُهُمْ | ذُلَّ الْحَيَاةِ فَقَدْ خَانُوا وَ قَدْ غَدَرُوا |
‘You Quraysh are wishing to kill me-asws. No, by your Lord-azwj! Neither will they overcome nor will they succeed. So if I-asws were to remain, I-asws shall pledge my-asws guarantee to them, then being two-faced, a stumble they will not be forgiven for it, and if I-asws were to die, then soon they shall inherit the disgrace, for they would have betrayed and have been treacherous.
| إِمَّا بَقِيتُ فَإِنِّي لَسْتُ مُتَّخِذاً | أَهْلًا وَ لَا شِيعَةً فِي الدِّينِ إِذْ فَجَرُوا | |
| قَدْ بَايَعُونِي وَ لَمْ يُوفُوا بِبَيْعَتِهِمْ | وَ مَاكَرُونِي فِي الْأَعْدَاءِ إِذْ مَكَرُوا | |
| وَ نَاصَبُونِي فِي حَرْبٍ مُضَرَّمَةٍ | مَا لَمْ يُلَاقِ أَبُو بَكْرٍ وَ لَا عُمَرُ. |
For as long as I-asws remain, I-asws won’t be seizing people nor are there any Shias in the religion when they are immoral. They had pledged allegiance to me-asws and were not loyal with their rebellion, and the plotted against me-asws among the enemies when they plotted, and they established the war to me-asws, a fire what Abu Bakr and Umar did not face’’.[243]
38- وَ مِنْهُ بَعْدَ قَتْلِ طَلْحَةَ وَ الزُّبَيْرِ:
And from it after the killing of Talha and Al-Zubeyr: –
| أَشْكُوا إِلَيْكَ عُجَرِي وَ بُجَرِي | وَ مَعْشَراً أَعْشَوْا عَلَيَّ بَصَرِي | |
| إِنِّي قَتَلْتُ مُضَرِي بِمُضَرِي | جَدَعْتُ أَنْفِي وَ قَتَلْتُ مَعْشَرِي. |
‘I-asws complain to You-azwj of my-asws sadness and my-asws grief, and a community who have veiled my-asws sight upon me-asws. I-asws killed (the clan of) Muzar by (the clan of) Muzar, I-asws stumped my-asws nose and killed (the transgressor from) my-asws community’’.[244]
39- وَ مِنْهُ خِطَاباً لِابْنِ الْعَاصِ فِي [مَعْرَكَةِ] صِفِّينَ:
And from it is an address to Ibn Al-Aas during a skirmish of Siffeen: –
| يَا عَجَباً لَقَدْ رَأَيْتُ مُنْكَراً | كَذِباً عَلَى اللَّهِ يُشِيبُ الشَّعَرَا | |
| يَسْتَرِقُ السَّمْعَ وَ يُغْشِي الْبَصَرَا | مَا كَانَ يَرْضَى أَحْمَدُ لَوْ خُبِّرَا | |
| أَنْ تَعْدِلُوا وَصِيَّهُ وَ الْأَبْتَرَا | شَانِيَ النَّبِيِّ وَ اللَّعِينَ الْأَخْزَرَا |
‘O how strange! I-asws have seen denials, lies upon Allah-azwj mingled in the poetry, stealing the hearing and blinding the sights. Ahmad-saww would not have been pleased if he-saww was informed. You are amending his-saww bequest, and the adversary of the Prophet-saww (Amro Bin Al-Aas) would be without posterity, and be the accursed and disgraced (Muawiya).
| كِلَاهُمَا بِجُنْدِهِ قَدْ عَسْكَرَا | قَدْ بَاعَ هَذَا دِينَهُ إِذْ فَجَرَا | |
| بِمُلْكِ مِصْرٍ إِنْ أَصَابَا ظَفَراً | مَنْ ذَا بِدُنْيَا بَيْعُهُ قَدْ خَسِرَا | |
| يَا ذَا الَّذِي يَطْلُبُ مِنِّي الْوَتَرَا | إِنْ كُنْتَ تَبْغِي أَنْ تَزُورَ الْقَبْرَا | |
| حَقّاً وَ تَصْلَى بَعْدَ ذَاكَ الْجَمْرَا | أُسْعِطُكَ الْيَوْمَ ذُعَافاً صَبْراً |
Both of them (Abu Bakr and Umar) he-saww had sent in an army camp, they sold this religion when they transgressed, ruling Egypt if they attain victory. One whose purchase is the world would incur loss. O the one who seeks the loneliness from me-asws, if you were seeking to visit the grave truly, and pray Salat after the embers (of battle) I-asws shall give you today the deadly combat.
| لَا تَحْسَبَنِّي يَا ابْنَ عَاصٍ عَسِراً | سَلْ بِيَ بَدْراً ثُمَّ سَلْ بِي خَيْبَرَا | |
| كَانَتْ قُرَيْشٌ يَوْمَ بَدْرٍ جَزَراً | إِنِّي إِذَا مَا الْحَرْبُ يَوْماً حَضَرَا | |
| أَضْرَمْتُ نَارِي وَ دَعَوْتُ قَنْبَراً | قَدِّمْ لِوَائِي لَا تُؤَخِّرْ حَذَراً | |
| لَنْ يَنْفَعَ الْحَاذِرَ مَا قَدْ حَذَرَا | وَ لَا أَخَا الْحِيلَةِ عَمَّا قَدَرَا |
Do not reckon me-asws, O Ibn Al-Aas, to be in distress, Ask regarding me-asws in Badr, and ask regarding me-asws in Khyber, Quraysh would have been on a killing spree on the day of Badr if I-asws had not attended the war for a day. My-asws fire was ignited and I-asws called Qanbar, sent ahead my-asws flag not delaying the caution. The cautioner will never benefit what he had been cautious of, nor is a brother the means from what he was able.
| إِنَّ الْحَذَارَ لَا يَرُدُّ الْقَدَرَا | لَمَّا رَأَيْتُ الْمَوْتَ مَوْتاً أَحْمَرَا | |
| دَعَوْتُ هَمْدَانَ وَ ادْعُوا حِمْيَراً | لَوْ أَنَّ عِنْدِي يَوْمَ حَرْبِي جَعْفَراً | |
| أَوْ حَمْزَةَ اللَّيْثَ الْهُمَامَ الْأَزْهَرَا | رَأَتْ قُرَيْشٌ نَجْمَ لَيْلٍ ظَهَرَا. |
Surely the danger cannot be return the pre-Determination, when you see the death as being red death. I-asws called (clan of) Hamdan, and I-asws called (clan of) Himeyr. If only Ja’far-as would have been with me-asws on the day of my-asws war, or Hamza-as the lion, the important blossom, whom Quraysh saw as a star of the night at noon’’.[245]
أَقُولُ: رَوَى الْأَبْيَاتَ نَصْرُ بْنُ مُزَاحِمٍ فِي كِتَابِ صِفِّينَ وَ زَادَ بَعْدَ قَوْلِهِ: «وَ ادْعُوا حِمْيَراً»:
I (Majlisi) am saying, ‘The couplets are reported by Nasr Bin Muzahim in Kitab Siffeen, and he increased after his-asws words: ‘And I-asws called (clan of) Himeyr’: –
| حَيَّ يَمَانٍ يُعْظِمُونَ الْخَطَرَا | قَرْنٌ إِذَا نَاطَحَ قَرْناً كَسَرَا | |
| قُلْ لِابْنِ حَرْبٍ لَا تَدِبَّ الْخَمَرَا | أَرْوِدْ قَلِيلًا أَبْدِ مِنْكَ الضَّجَرَا | |
| لَا تَحْسَبَنِّي يَا ابْنَ حَرْبٍ غَمَراً | وَ سَلْ بِنَا بَدْراً مَعاً وَ خَيْبَرَا | |
| كَانَتْ قُرَيْشٌ يَوْمَ بَدْرٍ جَزَراً | إِذْ وَرَدُوا الْأَمْرَ فَذَمُّوا الصَّدَرَا. |
‘A tribe of Yemen are revering the danger, a horn when it butts a horn, it would break. Tell Ibn Harb not to bring the wine, and I-asws wanted a little from you of the reproach. Do not reckon me-asws, O Ibn Harb, as being submerged, and ask regarding us at Badr together and be informed. Quraysh were on a killing spree on the day of Badr. When the matter arrived, they condemned the majority’’.[246]
40- وَ مِنْهُ فِي الشَّكْوَى:
And from it regarding the complaint –
| صَبَرْتُ عَلَى مُرِّ الْأُمُورِ كَرَاهَةً | وَ أَبْقَيْتُ فِي ذَاكَ الصُّبَابَ مِنَ الْأَمْرِ. |
‘I-asws was patient upon bitterest of the matters disliking, and I-asws remained in that difficult command’’.[247]
41- وَ مِنْهُ خِطَاباً لِأَصْحَابِهِ فِي صِفِّينَ:
And from it addressing his-asws companions during (Battle of) Siffeen: –
| دَبُّوا دَبِيبَ النَّمْلِ قَدْ آنَ الظَّفَرُ | لَا تُنْكِرُوا فَالْحَرْبُ تَرْمِي بِالشَّرَرِ | |
| إِنَّا جَمِيعاً أَهْلُ صَبْرٍ لَا خَوَرٍ. |
‘Walk the walking of the ants (subtly), and the victory has come. Do not be disliking for the war has shot with the evil. We, all of us are people of combat, not weakness’’.[248]
42- وَ مِنْهُ شِكَايَةً عَنْ حِيلَةِ [عَمْرِو] بْنِ الْعَاصِ فِي التَّحْكِيمِ:
And from it complaining about a trick of Amro Bin Al-Aas during the arbitration: –
| لَقَدْ عَجَزْتُ عَجْزَ مَنْ لَا يَقْتَدِرُ | سَوْفَ أَكِيسُ بَعْدَهَا وَ أَسْتَمِرُّ | |
| أَرْفَعُ مِنْ ذَيْلِي مَا كَانَ يَجُرُّ | قَدْ يُجْمَعُ الْأَمْرُ الشَّتِيتُ الْمُنْتَشِرُ. |
‘I-asws was frustrated with the frustration of the one who is unable. Soon I-asws shall bag it afterwards and continue. I-asws raised from my-asws sluggish ones what was dragging, gathering the scattered matters’’.[249]
43- وَ مِنْهُ فِي الشِّكَايَةِ عَنْ قِلَّةِ الْأَنِيسِ الْمُوَافِقِ:
And from it regarding the complaint about scarcity of the comforters, the concordant: –
| الْحَمْدُ لِلَّهِ حَمْداً لَا شَرِيكَ لَهُ | دَأْبِي فِي صُبْحِهِ وَ فِي غَلَسِهِ | |
| لَمْ يَبْقَ لِي مُونِسٌ فَيُؤْنِسَنِي | إِلَّا أَنِيسٌ أَخَافُ مِنْ أُنْسِهِ |
‘The Praise is for Allah-azwj, a Praise, there being no associate for Him-azwj, Constant in His-azwj morning and in His-azwj evening (to the end of the night). There does not remain any comforter for me-asws who can comfort me-asws except a comforter whom I-asws am fearing from his comforting.
| فَاعْتَزِلِ النَّاسَ مَا اسْتَطَعْتَ وَ لَا | تَرْكَنْ إِلَى مَنْ تَخَافُ مِنْ دَنَسِهِ | |
| فَالْعَبْدُ يَرْجُو مَا لَيْسَ يُدْرِكُهُ | وَ الْمَوْتُ أَدْنَى إِلَيْهِ مِنْ نَفْسِهِ. |
So isolate from the people what you are able to and do not incline to the one you fear his filth, for the servant wishes for what he will not be attaining it, and the death is closer to him than his own soul’’.[250]
44- وَ مِنْهُ فِي الْمُفَاخَرَةِ:
And from it regarding the priding: –
| أَ تَحْسَبُ أَوْلَادُ الْجَهَالَةِ أَنَّنَا | عَلَى الْخَيْلِ لَسْنَا مِثْلَهُمْ فِي الْفَوَارِسِ | |
| فَسَائِلْ بَنِي بَدْرٍ إِذَا مَا لَقِيتَهُمْ | بِقَتْلِي ذَوِي الْأَقْرَانِ يَوْمَ التَّمَارُسِ | |
| وَ إِنَّا أُنَاسٌ لَا نَرَى الْحَرْبَ سُبَّةً | وَ لَا نَنْثَنِي عِنْدَ الرِّمَاحِ الْمَدَاعِسِ |
Are the children of the ignoramuses reckoning that we are upon the cavalry (but) we aren’t like them among the horsemen? As the sons (participants) of Badr of what they had faced with the slain with the peers on the day of strikes. And we are people, we do not see shame in the war, nor do we bend at the stabbing of the spears.
| وَ هَذَا رَسُولُ اللَّهِ كَالْبَدْرِ بَيْنَنَا | بِهِ كَشَفَ اللَّهُ الْعَدَا بِالتَّنَاكُسِ | |
| فَمَا قِيلَ فِينَا بَعْدَهَا مِنْ مَقَالَةٍ | فَمَا غَادَرَتْ مِنَّا جَدِيداً لِلَابِسٍ. |
And this Rasool-Allah-azwj is like the moon between us. Allah-azwj Removed the enemies by him-saww, overturning their views. There were no fighters among us of their number. They did not betray from us with new clothes (views)’’.[251]
45- وَ مِنْهُ فِي الْمُفَاخَرَةِ وَ إِظْهَارِ الشَّجَاعَةِ:
And from it regarding the priding and manifesting the bravery: –
| السَّيْفُ وَ الْخَنْجَرُ رَيْحَانُنَا | أُفٍّ عَلَى النَّرْجِسِ وَ الْآسِ | |
| شَرَابُنَا مِنْ دَمِ أَعْدَائِنَا | وَ كَأْسُنَا جُمْجُمَةُ الرَّأْسِ. |
‘The sword and the knife are our aromas. Ugh! Upon the narcissus and the myrtle. Our drink is from the blood of our enemies, and our clothing is skulls of the heads’’.[252]
46- وَ مِنْهُ فِي مِثْلِهِ:
And from it is similar to it: –
| إِنِّي أَنَا اللَّيْثُ الْهِزَبْرُ الْأَشْوَشُ | وَ الْأَسَدُ الْمُسْتَأْسِدُ الْمُعَرِّسُ | |
| إِذِ الْحُرُوبُ أَقْبَلَتْ تَضَرَّسُ | وَ اخْتَلَفَتْ عِنْدَ النِّزَالِ الْأَنْفُسُ | |
| مَا هَابَ مِنْ وَقْعِ الرِّمَاحِ الْأَشْرَسُ. |
‘Me-asws, I-asws am the enraged lion, the magnified, and the courageous lion, not staying in the den. When the war comes, you will experience it, and the souls would differ at its descent, having feared them from the clashing of the fiercest spears’’.[253]
47- وَ مِنْهُ فِي بِنَاءِ سِجْنٍ بِالْقَصَبِ:
And from it regarding building of a prison with the reeds: –
| أَ لَا تَرَانِي كَيِّساً مُكَيِّساً | بَنَيْتُ بَعْدَ نَافِعٍ مُخَيَّساً | |
| حِصْناً حَصِيناً وَ أَمِيناً كَيِّساً. |
‘Do you not see me-asws bagging (someone in a) bag? I-asws am building ‘Mukhaysa’ (name of the prison) after benefit, a door of the fortress, and a secure shed (facility)’’.[254]
48- وَ مِنْهُ رِسَالَةٌ إِلَى [عَمْرِو] بْنِ الْعَاصِ:
And from it is a message to Amro Bin Al-Aas: –
| لَأُصَبِّحَنَّ الْعَاصِيَ ابْنَ الْعَاصِي | سَبْعِينَ أَلْفاً عَاقِدِي النَّوَاصِي | |
| مُسْتَحْقِبِينَ حَلَقَ الدِّلَاصِ | قَدْ جَنَبُوا الْخَيْلَ مَعَ الْقِلَاصِ | |
| آسَادُ غِيلٍ حِينَ لَا مَنَاصٍ |
‘The morning came to the disobedient son of the disobedience (Ibn Al-Aas), seventy thousand holding the forelocks (taking interest in the war), riding the light horses, sweeping aside the cavalry with the diminish, the crowd will flee to where there is no shelter’’.
بيان: قال نصر بن مزاحم في كتاب صفّين: لمّا بلغ عمرو بن العاص مسيره عليه السلام إلى الشام قال:
| لا تحسبني يا عليّ غافلا | لأوردنّ الكوفة القبائلا بجمعي العام و جمعي قابلا |
Explanation – Nasr Bin Muzahim said in Kitab Siffeen, ‘When it reached Amro Bin Al-Aas news of his-asws travel to Syria, he said, ‘Do not reckon me, O Ali-asws, as being heedless. I shall make the tribes to arrive at Al-Kufa with the crowds of the general public and crowds of desert tribes’.
فأجابه [عليّ عليه السلام] بهذه الأبيات.
So, Ali-asws had answered him with these couplets’’. [255]
49- وَ مِنْهُ فِي الِاحْتِجَاجِ عَلَى الْخُصُومِ:
And from it regarding the argumentation upon the contenders: –
| لَنَا مَا تَدَّعُونَ بِغَيْرِ حَقٍ | إِذَا مُيِّزَ الصِّحَاحُ مِنَ الْمِرَاضِ | |
| عَرَفْتُمْ حَقَّنَا فَجَحَدْتُمُوهُ | كَمَا عُرِفَ السَّوَادُ مِنَ الْبَيَاضِ | |
| كِتَابُ اللَّهِ شَاهِدُنَا عَلَيْكُمْ | وَ قَاضِينَا الْإِلَهُ فَنِعْمَ قَاضٍ. |
‘For us is not to claim without any right when the healthy had been distinguished from the sick. We made them recognise our rights, but they rejected it just as the black is recognised from the white. The Book of Allah-azwj is our Witness upon you all, and our Judge is God-azwj. He-azwj is the best Judge’’.[256]
50- وَ فِيهِ [وَ مِنْهُ خ ل] أَنَّهُ كَتَبَ مُعَاوِيَةُ إِلَيْهِ عَلَيْهِ السَّلَامُ:
And in and (from it), Muawiya wrote to him-asws: –
| لَا تُفْسِدَنَّ سَابِقَ إِحْسَانٍ مَضَى | وَ اللَّهِ لَا تَغْلِبُ فِيمَا قَدْ قَضَى |
‘Do not spoil the previous favours of the past. By Allah-azwj! You will not overcome regarding what has passed’.
فَأَجَابَهُ [عَلِيٌ] عَلَيْهِ السَّلَامُ:
| إِنْ كُنْتَ ذَا عِلْمٍ بِمَا اللَّهُ قَضَى | فَاثْبُتْ أُصَادِفْكَ وَ سَيْفِي مُنْتَضَى | |
| وَ اللَّهِ لَا يَرْجِعُ شَيْءٌ قَدْ مَضَى | وَ اللَّهُ لَا يُبْرِمُ شَيْئاً نَقَضَا |
He-asws answered him: ‘If you were with knowledge of what Allah-azwj has Decreed, then stay where you are, I-asws shall come to you and my-asws sword will be energised. By Allah-azwj! Nothing will return which has been Decreed. By Allah-azwj! Nothing will be accomplished which has been broken’’.[257]
51- وَ مِنْهُ فِي الْمُفَاخَرَةِ:
And in it is the priding: –
| نَحْنُ نَؤُمُّ النَّمَطَ الْأَوْسَطَا | لَسْنَا كَمَنْ قَصَّرَ أَوْ أَفْرَطَا. |
‘We-asws are leaders of the moderate style. We-asws aren’t like the ones are deficient or excessive’’.[258]
52- وَ مِنْهُ فِي الشَّكْوَى:
And from it is regarding the complaint: –
| مَاتَ الْوَفَاءُ فَلَا رِفْدٌ وَ لَا طَمَعٌ | فِي النَّاسِ لَمْ يَبْقَ إِلَّا الْيَأْسُ وَ الْجَزَعُ | |
| فَاصْبِرْ عَلَى ثِقَةٍ بِاللَّهِ وَ ارْضَ بِهِ | فَاللَّهُ أَكْرَمُ مَنْ يُرْجَى وَ يُتَّبَعُ. |
‘The loyalty is dead, so there is neither support nor eagerness in the people. Nothing remains except the despair and the panic. So, be patient upon (and) trust with Allah-azwj (and) be pleased with Him-asws, for Allah-azwj would Honour the ones who hope and follow’’.[259]
53- وَ مِنْهُ فِي التَّذَلُّلِ [إِلَى اللَّهِ تَعَالَى]:
And from it regarding the humbleness to Allah-azwj the Exalted: –
| ذُنُوبِي إِنْ فَكَّرْتُ فِيهَا كَثِيرَةٌ | وَ رَحْمَةُ رَبِّي مِنْ ذُنُوبِي أَوْسَعُ | |
| فَمَا طَمَعِي فِي صَالِحٍ قَدْ عَمِلْتُهُ | وَ لَكِنَّنِي فِي رَحْمَةِ اللَّهِ أَطْمَعُ |
‘My-asws sins, if I-asws were to think regarding these, are plenty, and the Mercy of my-asws Lord-azwj is Vaster than my-asws sins. So, whatever was my-asws eagerness, I-asws did it, but I-asws more eager regarding the Mercy of Allah-azwj.
| فَإِنْ يَكُ غُفْرَانٌ فَذَاكَ بِرَحْمَةٍ | وَ إِنْ تَكُنِ الْأُخْرَى فَمَا كُنْتُ أَصْنَعُ | |
| مَلِيكِي وَ مَعْبُودِي وَ رَبِّي وَ حَافِظِي | وَ إِنِّي لَهُ عَبْدٌ أُقِرُّ وَ أَخْضَعُ. |
So, if He-azwj were to Forgive, that would be due to His-azwj Mercy, and if it happens to be the other, it would be due to what I-asws had done. (He-azwj is) my-asws King, and my-asws Deity, and my-asws Lord-azwj, and my-asws Protector, and I-asws am a servant to Him-azwj. I-asws acknowledge and submit’’.[260]
54- وَ مِنْهُ فِي وَصْفِ قَتْلِ الْأَغْشَمِ:
And from it regarding a description of killing of Al-Agsham: –
| أَوْدَى بِأَغْشَمَ دَهْرٌ كَانَ يَأْمُلُهُ | فَخَرَّ مُنْجَدِلًا فِي الْأَرْضِ مَصْرُوعاً | |
| قَدْ كَانَ يُكْثِرُ فِي الْكَلَامِ تَسْمِيعاً | حَتَّى سَمَا بِحُسَامِهِ تَرْوِيعاً | |
| فَعَلَوْتُهُ مِنِّي بِضَرْبَةِ فَاتِكٍ | مَا كَانَ يَوْماً فِي الْحُرُوبِ جَزُوعاً | |
| مَنْ كَانَ يُنْكِرُ فَضْلَنَا وَ سَنَاءَنَا | فَأَنَا عَلِيٌّ لِلْإِلَهِ مُطِيعاً. |
‘The times destroyed Aghsam which he had been having long hopes in it, so he fell down flat on the ground, lying down. He used to frequently make us hear the talk until he poisoned with his intimidation. So, announce to him from me-asws of a fatal strike. There was no day of panic in the wards. One who was denying our-asws merits and our eminence, so I-asws am Ali-asws, obedient to the God-azwj’’.[261]
55- وَ مِنْهُ فِي إِظْهَارِ الشَّوْكَةِ وَ الْقُوَّةِ:
And from it in manifesting the complain and the strength: –
| هَلْ يُقْرَعُ الصَّخْرُ مِنْ مَاءٍ وَ مِنْ مَطَرٍ | هَلْ يُلْحَقُ الرِّيحُ بِالْآمَالِ وَ الطَّمَعِ | |
| أَنَا عَلِيٌّ أَبُو السِّبْطَيْنِ مُقْتَدِرٌ | عَلَى الْعُدَاةِ غَدَاةً الرَّوْعِ وَ الزَّمَعِ. |
‘Can the rock be free from water and from rain? Can the wind join up with the long hopes and the greed? I-asws am Ali-asws, father-asws of the two grandsons-asws (of Rasool-Allah-saww), quite able upon the enemies of tomorrow, the fear and the intentions’’.[262]
56- وَ مِنْهُ فِي التَّلَهُّفِ عَنْ قَتْلِ أَنْصَارِهِ:
And from it regarding the eagerness about the killing by his-asws helpers: –
| يَا لَهْفَ نَفْسِي قُتِلَتْ رَبِيعَةُ | رَبِيعَةُ السَّامِعَةُ الْمُطِيعَةُ | |
| سَمِعْتُهَا كَانَتْ بِهَا الْوَقِيعَةُ | بَيْنَ مَحَانِي سُوقِهَا الْمَبِيعَةُ | |
| فَمَا بِهَا نَقْصٌ وَ لَا وَضِيعَةٌ | وَ لَا الْأُمُورُ الرَّثَّةُ الشَّنِيعَةُ | |
| كَانَتْ قَدِيماً عُصْبَةً مَنِيعَةً | تَرْجُو ثَوَابَ اللَّهِ بِالصَّنِيعَةِ |
‘O grief of my-asws soul! Rabi’e is killed, Rabie the listener, the obedient. I-asws heard there was an event at it between a corner of its market of sellers. There was neither any shortage at it nor wastage, nor any matters of heinous things. It was an ancient impregnable band, hoping for the Rewards of Allah-azwj with the works.
| وَ مُرَّةُ أَنْسَابُهَا وَلِيعَةٌ | قَالِعَةٌ أَصْوَاتُهَا رَفِيعَةٌ | |
| لَيْسَتْ كَأَصْوَاتِ بَنِي الْخَضِيعَةِ | دَعَا حَكِيمٌ دَعْوَةً سَمِيعَةً | |
| مِنْ غَيْرِ مَا بُطْلٍ وَ لَا خَدِيعَةٍ | نَالَ بِهَا الْمَنْزِلَةَ الرَّفِيعَةَ | |
| فِي الشَّرَفِ الْعَالِي مِنَ الدَّسِيعَةِ. |
And (clan of) Murra, its lineage was foul, speaking in high voices, unlike the voices of the subdued clans. They called a wise one (Ibn Jabalah who was killed fighting against Talha and Al-Zubeyr) with a hearing call, from without any falsehood nor deception, attaining by it the lofty status, in the high nobility from the city’’.[263]
57- وَ مِنْهُ فِي الرِّضَا:
And from it regarding the pleasure: –
| مَا لِي عَلَى فَوْتِ فَائِتٍ أَسَفٌ | وَ لَا تَرَانِي عَلَيْهِ أَلْتَهِفُ | |
| مَا قَدَّرَ اللَّهُ لِي فَلَيْسَ لَهُ | عَنِّي إِلَى مَنْ سِوَايَ مُنْصَرِفٌ | |
| فَالْحَمْدُ لِلَّهِ لَا شَرِيكَ لَهُ | مَا لِي قُوتٌ وَ هِمَّتِي الشَّرَفُ | |
| أَنَا رَاضٍ بِالْعُسْرِ وَ الْيَسَارِ فَمَا | تَدْخُلُنِي ذِلَّةٌ وَ لَا صَلِفٌ. |
‘What have I-asws to do with being sorry over the loss of an item, nor will you see me-asws carving upon it. What Allah-azwj has Pre-determined for me-asws, so there is no concern for me-asws to it, to the one leaving besides me-asws. The Praise is for Allah-azwj, there is no associate for Him-azwj. There is no strength for me-asws and my-asws endeavour is noble. I-asws am pleased with the difficulty and the ease. So, neither does the disgrace enter me-asws nor arrogant’’.[264]
58- وَ مِنْهُ فِي [قِصَّةِ] قَتْلِ كَعْبِ بْنِ الْأَشْرَفِ وَ إِجْلَاءِ بَنِي النَّضِيرِ:
And from it regarding the story of the killing of Ka’ab Bin Al-Ashraf and the evacuation of the clan of Nazeer: –
| عَرَفْتُ وَ مَنْ يَعْتَدِلْ يَعْرِفْ | وَ أَيْقَنْتُ حَقّاً وَ لَمْ أَصْدِفْ | |
| عَنِ الْكَلِمِ الصِّدْقِ يَأْتِي بِهَا | مِنَ اللَّهِ ذِي الرَّأْفَةِ الْأَرْأَفِ | |
| رَسَائِلُ يُدْرَسْنَ فِي الْمُؤْمِنِينَ | بِهِنَّ اصْطَفَى أَحْمَدَ الْمُصْطَفِي | |
| فَأَصْبَحَ أَحْمَدُ فِينَا عَزِيزاً | عَزِيزَ الْمَقَامَةِ وَ الْمَوْقِفِ |
‘I-asws recognise and the ones who are moderate recognise, and I-asws am certainly true and did not discard the truthful speech he-saww had come with from Allah-azwj with the kindness and the compassion, messages to be studied among the Momineen, with these was Chosen Ahmad-saww, the Chosen one. So Ahmad-saww became dear among us, dear of the position and the standing.
| فَيَا أَيُّهَا الْمُوعِدُوهُ سَفَاهاً | وَ لَمْ يَأْتِ جَوْراً وَ لَمْ يُعْنِفْ | |
| أَ لَسْتُمْ تَخَافُونَ أَدْنَى الْعَذَابِ | وَ مَا آمَنُ اللَّهَ كَالْأَخْوَفِ | |
| فَإِنْ تَصْرَعُوا تَحْتَ أَسْيَافِنَا | كَمَصْرَعِ كَعْبٍ أَبِي الْأَشْرَفِ | |
| غَدَاةَ رَأَى اللَّهُ طُغْيَانَهُ | وَ أَعْرَضَ كَالْجَمَلِ الْأَخْيَفِ |
O you the threatened, its foolish ones, who did not come with tyranny and were not harsh! Aren’t you fearing even the lowest of the Punishments? And Allah-azwj has not Granted safety like the fearing. So, if you were to lie down beneath our sword like the lying down of Ka’ab Abu Al-Ashraf in the early morning. Allah-azwj Saw his despotism and objections like the frightened camel.
| فَأَنْزَلَ جِبْرِيلَ فِي قَتْلِهِ | بِوَحْيٍ إِلَى عَبْدِهِ الْمُلْطَفِ | |
| فَدَسَّ الرَّسُولُ رَسُولًا لَهُ | بِأَبْيَضَ ذِي ظُبَةٍ مُرْهَفٍ | |
| فَبَاتَتْ عُيُونٌ لَهُ مُعْوَلَاتٌ | مَتَى يُنْعَ كَعْبٌ لَهَا تَذْرِفْ | |
| فَقَالُوا لِأَحْمَدَ ذَرْنَا قَلِيلًا | فَإِنَّا مِنَ النَّوْحِ لَمْ نَشْتَفِ |
Jibraeel-as descended regarding his killing with a soothing Revelation to His-azwj servant. So, the Rasool-saww sent a messenger (Muhammad Bin Maslama) secretly with a delicate canopy. The eyes spent the night lamenting, shedding tears when the news of death of Ka’ab came. They said to Ahmad-saww, ‘Leave us a little, for we are from the lamenters, not curling.
| فَخَلَّاهُمْ ثُمَّ قَالَ: اظْعَنُوا | دُحُوراً عَلَى رَغْمَةِ الْآنُفِ | |
| وَ أَجْلَى النَّضِيرَ إِلَى غُرْبَةٍ | وَ كَانُوا بِدَارَةٍ ذِي زُخْرُفٍ | |
| إِلَى أَذْرِعَاتٍ رادفا [رِدَافاً] هُمْ | عَلَى كُلِّ ذِي دَبَرٍ أَعْجَفِ. |
He-saww took them to the side, then said: ‘Give them the tears upon rubbing of their noses’. And the evacuation of (clan of) Nazeer was to the west, and they were with decorated houses, to Syria, riding behind them upon every (camel) with back injury, is even more strange’’.[265]
59- وَ مِنْهُ فِي هَرْبِ غِطْرِيفِ بْنِ جُشَمَ:
And from it regarding the fleeing by Ghitrif Bin Jusham: –
| يَا لَهْفَ نَفْسِي عَلَى الْغِطْرِيفِ | الْمُدَّعِي الْبَأْسِ وَ بَذْلِ الرِّيفِ | |
| أَفْلَتَ مِنْ ضَرْبٍ لَهُ خَفِيفٍ | غَيْرَ كَرِيمِ الْجَدِّ أَوْ طَرِيفٍ. |
‘O grief of my-asws soul upon Al-Ghitrif, the claimant of prowess and destruction of the vegetation. He escaped from a strike having lightness for it, without honour of the exertion or family honour’’.[266]
60- وَ مِنْهُ فِي إِظْهَارِ الشَّوْقِ إِلَى الْكُوفَةِ:
And from it regarding manifesting the desire to Al-Kufa: –
| يَا حَبَّذَا سِيفٌ بِأَرْضِ الْكُوفَةِ أَرْضٌ لَنَا مَأْلُوفَةٌ مَعْرُوفَةٌ |
| عِمِي صَبَاحاً وَ اسْلَمِي مَأْلُوفَةً. يُطْلِقُهَا جِمَالُنَا الْمَعْلُوفَةُ |
‘O how excellent is the coast at the land of Al-Kufa! A land of ours of well-known composition, unleashed with our known beauty, a light morning and a pleasant evening’’.[267]
61- وَ مِنْهُ فِي الرِّضَا [بِمَا قَسَمَ اللَّهُ وَ قَدَّرَهُ لَهُ]:
And from it regarding the pleasure with what Allah-azwj had Apportioned and Pre-determined for him-asws: –
| رَضِيتُ بِمَا قَسَمَ اللَّهُ لِي | وَ فَوَّضْتُ أَمْرِي إِلَى خَالِقِي | |
| لَقَدْ أَحْسَنَ اللَّهُ فِيمَا مَضَى | كَذَلِكَ يُحْسِنُ فِيمَا بَقِيَ. |
‘I-asws am pleased with what Allah-azwj has Apportioned for me-asws, and I-asws have succeeded in my-asws affairs to my-asws Creator. Allah-azwj has Done well in what was during the past, like that He-azwj will be Doing good during what remains’’.[268]
62- وَ مِنْهُ فِي الْفَخْرِ بِالْعِلْمِ:
And from it regarding the priding with the knowledge: –
| عِلْمِي مَعِي أَيْنَمَا قَدْ كُنْتُ يَتْبَعُنِي | قَلْبِي وِعَاءٌ لَهُ لَا جَوْفُ صُنْدُوقٍ | |
| إِنْ كُنْتُ فِي الْبَيْتِ كَانَ الْعِلْمُ فِيهِ مَعِي | أَوْ كُنْتُ فِي السُّوقِ كَانَ الْعِلْمُ فِي السُّوقِ. |
‘My-asws knowledge is with me-asws. Wherever I-asws would be, it would follow me-asws. My-asws heart is a receptacle for it, not a hollow box. If I-asws was to be in the house, the knowledge would be in it with me-asws, or I-asws would be in the market, the knowledge would be in the market’’.[269]
63- وَ مِنْهُ فِي الشِّكَايَةِ عَنِ الرُّفَقَاءِ:
And from it regarding the complaint about the friends: –
| تَغَرَّبْتُ أَسْأَلُ مَنْ عَنَّ لِي | مِنَ النَّاسِ هَلْ مِنْ صَدِيقٍ صَدُوقٍ | |
| فَقَالُوا: عَزِيزَانِ لَا يُوجَدَانِ | صَدِيقٌ صَدُوقٌ وَ بِيضُ الْأَنُوقِ. |
‘I-asws have become alienated. Whom from the people is asking about me-asws? Is there any friend of a truthful?’ They said, ‘Two dear ones cannot be found – a friend of the truthful, and the white elegance’’.[270]
64- وَ مِنْهُ فِي مِثْلِهِ:
And from it, similar to it: –
| تُرَابٌ عَلَى رَأْسِ الزَّمَانِ فَإِنَّهُ | زَمَانُ عُقُوقٍ لَا زَمَانُ حُقُوقٍ | |
| فَكُلُّ رَفِيقٍ فِيهِ غَيْرُ مُوَافِقٍ | وَ كُلُّ صَدِيقٍ فِيهِ غَيْرُ صَدُوقٍ. |
‘May there be dust upon the head of the time, for it is a time of disloyalty, not a time of rights. Every friend during it is non-concordant, and every friend in it is without sincerity’’.[271]
65- وَ مِنْهُ فِي سَبَبِ بُغْضِ الْأَعَادِي:
And from it, regarding the cause of the hatred of the enemies: –
| مَا تَرَكَتْ بَدْرٌ لَنَا صَدِيقاً | وَ لَا لَنَا مِنْ خَلْفِنَا طَرِيقاً. |
‘(Battle of) Badr did not leave any friend for us, nor is there any way for us from behind us’’.[272]
66- وَ مِنْهُ خِطَاباً لِمُوسَى بْنِ حَازِمٍ الْعَكِّيِّ فِي الْحَرْبِ:
And from it is an address to Musa Bin Hazim Al-Aky during the war: –
| دُونَكَهَا مُتْرَعَةً دِهَاقاً | كَأْساً زُعَافاً مُزِجَتْ زُعَاقاً | |
| إِنَّا لَقَوْمٌ مَا تَرَى مَا لَاقَى | أَقَدَّ هَاماً وَ أَقَطَّ سَاقاً. |
‘Take it filled up, plump, a poisoned cup tasting salty. Surely some people, what they see is what they get. Cut it lengthwise and cut it width wise’’.[273]
67- وَ مِنْهُ فِي إِخْبَارِهِ [عَلَيْهِ السَّلَامُ] بِالْأَمْرِ الْخَفِيِ:
And from it regarding his-asws news with the hidden matters: –
| أَرَى حَرْباً مُغَيَّبَةً وَ سِلْماً | وَ عَهْداً لَيْسَ بِالْعَهْدِ الْوَثِيقِ. |
‘I-asws see a hidden war and (hidden) peace, and a pact, there isn’t any firmness with the pact’.
بيان: قال الشارح: أمّر أمير المؤمنين عليه السلام حريث بن راشد قبل [وقعة] صفّين على الأهواز و لما رجع عليه السلام [من صفّين] بغى و تمرّد، فبعث عليه السلام إليه معقل بن قيس، فقتله و أسر جماعة من بني ناجية خرجوا معه،
The commentator said, ‘Amir Al-Momineen-asws instructed Hureys Bin Rashid before the event of Siffeen, to be a governor upon Al-Ahwaz, and when he-asws returned from Siffeen, he rebelled and mutinied. He-asws send Ma’qal Bin Qays to him. He killed him and captured a group from the clan of Najiya. They came out with him.
ففداهم مصقلة بن هبيرة بخمس مائة ألف درهم فلمّا عجز [من أدائه] هرب إلى معاوية، فأمر [أمير المؤمنين] عليه السلام بتخريب بيته فظهرت فيه أسلحة فأنشد عليه السلام هذا البيت.
Masqalah Bin Hubeyra redeemed them for one hundred thousand Dirham. When he was unable from paying it, he fled to Muawiya. Amir Al-Momineen-asws ordered with ruining his house. Weapons were discovered in it. So, he-asws prosed this couplet’’.[274]
68- وَ مِنْهُ فِي مِثْلِهِ:
And from it regarding similar to it: –
| أَرَى أَمْراً تَنَقَّصَ عُرْوَتَاهُ | وَ حَبْلًا لَيْسَ بِالْحَبْلِ الْوَثِيقِ. |
‘I-asws see a matter, its handle is broken, and a rope which isn’t a strong rope’’.[275]
69- وَ مِنْهُ [فِي] تَعْيِيرِ مُعَاوِيَةَ فِي بِنَاءِ مَسْجِدٍ بَنَاهُ بِدِمَشْقَ:
And from it regarding faulting Muawiya regarding a Masjid he built at Damascus: –
| سَمِعْتُكَ تَبْنِي مَسْجِداً مِنْ خِيَانَةٍ | وَ أَنْتَ بِحَمْدِ اللَّهِ غَيْرُ مُوَفَّقٍ | |
| كَمُطْعِمَةِ الرُّمَّانِ مِمَّا زَنَتْ بِهِ | جَرَتْ مَثَلًا لِلْخَائِنِ الْمُتَصَدِّقِ | |
| فَقَالَ لَهَا أَهْلُ الْبَصِيرَةِ وَ التُّقَى: | لَكَ الْوَيْلُ لَا تَزْنِي وَ لَا تَتَصَدَّقِي. |
‘I-asws heard you (Muawiya) have built a Masjid from embezzled funds, and you, by the Praise of Allah-azwj, are not appropriate, like the female feeder of the pomegranate (earned) from what she had committed adultery with, an example flowing for the embezzler, the giver of charity, so the people of insight and piety said to her, ‘For you is the doom! (Better) not to do the adultery and not to give in charity’’.[276]
70- وَ مِنْهُ فِي مَدْحِ أَصْحَابِهِ:
And from it regarding the praise of his-asws companions: –
| قَوْمِي إِذَا اشْتَبَكَ الْقَنَا | جَعَلُوا الصُّدُورَ لَهَا مَسَالِكَ | |
| اللَّابِسُونَ دُرُوعَهُمْ | فَوْقَ الْقُلُوبِ لِأَجْلِ ذَلِكَ. |
‘Arise when the spear clash, making the chests to be a way for it, wearing their armour above the hearts for that reason’’.[277]
71- وَ مِنْهُ [فِي الرِّضَا بِمَا رَزَقَهُ اللَّهُ مِنَ الْعِلْمِ]:
And from it regarding the pleasure from what Allah-azwj had Graced him-asws of the knowledge:-
| رَضِينَا قِسْمَةَ الْجَبَّارِ فِينَا | لَنَا عِلْمٌ وَ لِلْأَعْدَاءِ مَالٌ | |
| فَإِنَّ الْمَالَ يَفْنَى عَنْ قَرِيبٍ | وَ إِنَّ الْعِلْمَ بَاقٍ لَا يَزَالُ. |
‘We-asws are pleased with the Apportionment of the Subduer regarding us-asws. For us-asws there is the knowledge and for the enemies there is wealth. So, the wealth will perish very soon, and the knowledge will remain, not declining’’.[278]
72- وَ مِنْهُ فِي إِظْهَارِ الْكَرَمِ:
And from it is regarding manifesting the benevolence: –
| وَ دَارِي مُنَاخٌ لِمَنْ قَدْ نَزَلَ | وَ زَادِي مُبَاحٌ لِمَنْ قَدْ أَكَلَ | |
| أُقَدِّمُ مَا عِنْدَنَا حَاضِرٌ | وَ إِنْ لَمْ يَكُنْ غَيْرَ خُبْزٍ وَ خَلٍ | |
| فَأَمَّا الْكَرِيمُ فَرَاضٍ بِهِ | وَ أَمَّا اللَّئِيمُ فَذَاكَ الْوَبَلُ. |
‘And my-asws house is acclimatised for the one who has lodged, and my-asws provision is legalised for the one who has come to eat. I-asws offer whatever is present with us-asws and even if there does not happen to be other than bread and vinegar. As for the honourable, he is pleased with it, and as for the vile (evil), for that one is the woe’’.[279]
73- وَ مِنْهُ فِي إِظْهَارِ الْمَكَارِمِ:
And from it is regarding manifesting the honourable (manners): –
| إِنِّي امْرُؤٌ بِاللَّهِ عِزِّي كُلُّهُ | وَرِثَ الْمَكَارِمَ آخِرِي مِنْ أَوَّلِي | |
| فَإِذَا اصْطَنَعْتُ صَنِيعَةً أَتْبَعْتُهَا | بِصَنِيعَةٍ أُخْرَى وَ إِنْ لَمْ أَسْأَلْ | |
| وَ إِذَا يُصَاحِبُنِي رَفِيقٌ مُرْمِلٌ | آثَرْتُهُ بِالزَّادِ حَتَّى يَمْتَلِيَ |
‘By Allah-azwj! I-asws am a man with all honours. I-asws inherited the honourable manners, the last ones from the first. So, when I-asws do something, I-asws follow it by doing another, and I-asws do not ask. And when a friend with depleted (provision) accompanies me-asws, I-asws give him preference with the provision until he is full up.
| وَ إِذَا دُعِيتُ لِكُرْبَةٍ فَرَّجْتُهَا | وَ إِذَا دُعِيتُ لِغَدْرَةٍ لَمْ أَفْعَلْ | |
| وَ إِذَا يَصِيحُ بِيَ الصَّرِيخُ لِحَادِثٍ | وَافَيْتُهُ مِثْلَ الشِّهَابِ الْمُشْعَلِ | |
| وَ أَعُدُّ جَارِي مِنْ عِيَالِي إِنَّهُ | اخْتَارَ مِنْ بَيْنِ الْمَنَازِلِ مَنْزِلِي | |
| وَ حَفِظْتُهُ فِي أَهْلِهِ وَ عِيَالِهِ | بِتَعَاهُدٍ مِنِّي وَ لَمَّا أَسْعُلْ. |
And when I-asws am called to distress, I-asws relieve it, and when I-asws am called to treachery, I-asws do not do so. And when the shouter shouts at me-asws for an accident, I-asws get to him like a burning meteor. And I-asws count my-asws neighbour as being from my-asws (family) dependants. He chooses from my-asws houses from the houses, and I-asws protect him regarding his family and his dependants, by an undertaking from me-asws, and even when I-asws dislike’’.[280]
74- وَ مِنْهُ فِي [بَيَانِ] فَضَائِلِهِ عَلَيْهِ السَّلَامُ مُخَاطِباً لِلْحَارِثِ الْهَمْدَانِيِ:
And from it regarding an explanation of his-asws merits addressing to Al-Haris Al-Hamdany: –
| يَا حَارِ هَمْدَانَ مَنْ يَمُتْ يَرَنِي | مِنْ مُؤْمِنٍ أَوْ مُنَافِقٍ قُبُلًا | |
| يَعْرِفُنِي طَرْفُهُ وَ أَعْرِفُهُ | بِنَعْتِهِ وَ اسْمِهِ وَ مَا فَعَلَا |
‘O Har (Haris) Hamdan! One who dies will see me-asws, be he from a Momin or a hypocrite, face to face. His eyes will recognise me-asws and I-asws will recognise him by his character, and his name and what he had done.
| وَ أَنْتَ عِنْدَ الصِّرَاطِ مُعْتَرِضِي | فَلَا تَخَفْ عَثْرَةً وَ لَا زَلَلًا | |
| أَقُولُ لِلنَّارِ حِينَ تُوقَفُ لِلْعَرْضِ | : ذَرِيهِ لَا تَقْرَبِي الرَّجُلَا | |
| ذَرِيهِ لَا تَقْرَبِيهِ إِنَّ لَهُ | حَبْلًا بِحَبْلِ الْوَصِيِّ مُتَّصِلًا |
And you will be exposed at the Bridge, but neither fear a stumble nor a slip. I-asws shall say to the Fire when you paused for the presentation: ‘Leave him, do not go near the man! Leave him, do not go near him, for there is a rope for him, a rope connected to the successor-asws’.
| أَسْقِيكَ مِنْ بَارِدٍ عَلَى ظَمَإٍ | تَخَالُهُ فِي الْحَلَاوَةِ الْعَسَلَا | |
| قَوْلُ عَلِيٍّ لِحَارِثٍ عَجَبٌ | كَمْ ثَمَّ أُعْجُوبَةً لَهُ جَمَلًا. |
I-asws shall quench you from the cold (drink) upon thirst, as in the sweetness of the honey, being a word of Ali-asws to Haris. How many then are the wonders for him-asws in total?’’[281]
75- وَ مِنْهُ فِي رَدِّ مُنَجِّمٍ أَرَادَ إِرْشَادَهُ عَلَيْهِ السَّلَامُ:
And from it regarding a refutation of an astrologer wanting to guide him-asws: –
| خَوَّفَنِي مُنَجِّمٌ أَخُو خَبَلٍ | تَرَاجُعِ الْمِرِّيخِ فِي بَيْتِ حَمَلٍ | |
| فَقُلْتُ: دَعْنِي مِنْ أَكَاذِيبِ الْحِيَلِ | الْمُشْتَرِي عِنْدِي سَوَاءٌ وَ زُحَلُ | |
| أَرْفَعُ عَنْ نَفْسِي أَفَانِينَ الدُّوَلِ | بِخَالِقِي وَ رَازِقِي عَزَّ وَ جَلَّ. |
‘He is frightening me-asws, and astrologer of corrupted intellect, of the return of mars in the house of Aries. I-asws said: ‘Leave me-asws from the lies of tricks. The Jupiter and Saturn are the same in my-asws presence. I-asws have lifted away from myself-asws the skills of the nations for my-asws Creator and my-asws Sustainer Mighty and Majestic’’.[282]
76- وَ مِنْهُ فِي إِظْهَارِ أَنَّ الْخِلَافَةَ حَقُّهُ مُخَاطِباً لِأَبِي بَكْرٍ:
And from it in manifesting that the caliphate is his-asws right, addressing to Abu Bakr: –
رَوَى أَبُو الْجَيْشِ الْمُظَفَّرُ الْبَلْخِيُّ بِإِسْنَادِهِ قَالَ: جَاءَ عَلِيٌّ عَلَيْهِ السَّلَامُ وَ أَبُو بَكْرٍ فِي الْمَسْجِدِ فَقَالَ عَلَيْهِ السَّلَامُ:
| تَعَلَّمْ أَبَا بَكْرٍ وَ لَا تَكُ جَاهِلًا | بِأَنَّ عَلِيّاً خَيْرُ حَافٍ وَ نَاعِلٍ | |
| وَ أَنَّ رَسُولَ اللَّهِ أَوْصَى بِحَقِّهِ | وَ أَكَّدَ فِيهِ قَوْلَهُ بِالْفَضَائِلِ | |
| وَ لَا تَبْخَسَنَّهُ حَقَّهُ وَ ارْدُدِ الْوَرَى | إِلَيْهِ فَإِنَّ اللَّهَ أَصْدَقُ قَائِلٍ |
‘It is reported by Abu Al-Jaysh Al-Muzaffer Al-Balkjy, by his chain, said, ‘Ali-asws came and Abu Bakr was in the Masjid. He-asws said: ‘Abu Bakr has known and he is not ignorant of the fact that Ali-asws is best of the bare-footed and the slippered, and that Rasool-Allah-saww had bequeathed me-asws with its right, and emphasised his-asws words regarding it with the merits: ‘And do not underestimate his-asws rights and restore the right to him-asws’. Surely Allah-azwj is the most truthful of the speakers’’.[283]
77- وَ مِنْهُ فِي إِظْهَارِ الشَّجَاعَةِ:
And from it regarding manifesting the bravery: –
| أَنَا الصَّقْرُ الَّذِي حُدِّثْتُ عَنْهُ | عِتَاقُ الطَّيْرِ تَنْجَذِلُ انْجِذَالًا | |
| وَ قَاسَيْتُ الْحُرُوبَ أَنَا ابْنُ سَبْعٍ | فَلَمَّا شَبْتُ أَفْنَيْتُ الرِّجَالا | |
| فَلَمْ تُدْعَ السُّيُوفُ لَنَا عَدُوّاً | وَ لَمْ يُدْعَ السَّخَاءُ لَدَيَّ مَالًا. |
‘I-asws am the falcon whom necks of the birds are hunting it, so it falls from being hunted. And I-asws suffered the wars when I-asws was seven years old. When I-asws became a youth, I-asws annihilated the men. So, the swords did not leave any enemy for us-asws, nor did the generosity leave me-asws any money’’.[284]
78- وَ مِنْهُ فِي مِثْلِهِ:
And from it regarding similar to it: –
| صَيْدُ الْمُلُوكِ أَرَانِبُ وَ ثَعَالِبُ | وَ إِذَا رَكِبْتُ فَصَيْدِيَ الْأَبْطَالُ | |
| صَيْدِي الْفَوَارِسُ فِي اللِّقَاءِ وَ إِنَّنِي | عِنْدَ الْوَغَا لَغَضَنْفَرٌ قَتَّالٌ. |
‘The kings hunted the rabbits and the foxes, and when I-asws ride, I-asws hunt for heroes. My-asws prey are the horsemen during the battle and during the war I-asws am the killer lion’’.[285]
79- وَ مِنْهُ فِي إِظْهَارِ حُبِّ النَّبِيِّ وَ نَصْرِهِ وَ ذَمِّ أَعَادِيهِ:
And from it regarding manifesting love of the Prophet-saww, and helping him-saww, and condemnation of his-asws enemies: –
| إِنَّ عَبْداً أَطَاعَ رَبّاً جَلِيلًا | وَ قَفَا الدَّاعِيَ النَّبِيَّ الرَّسُولَا | |
| فَصَلَاةُ الْإِلَهِ تَتْرَى عَلَيْهِ | فِي دُجَى اللَّيْلِ بُكْرَةً وَ أَصِيلًا |
‘A servant obeyed the Majestic Lord-azwj, and the caller, the Prophet-saww, the Rasool-saww stood up, the Salat of war Shown upon him-saww in the darkness of the night, morning and evening.
| إِنَّ ضَرْبَ الْعُدَاةِ بِالسَّيْفِ يُرْضِي | سَيِّداً قَادِراً وَ يَشْفِي غَلِيلًا | |
| لَيْسَ مَنْ كَانَ قَاصِداً مُسْتَقِيماً | مِثْلَ مَنْ كَانَ هَاوِياً وَ ذَلِيلًا | |
| حَسْبِيَ اللَّهُ عِصْمَةً لِأُمُورِي | وَ حَبِيبِي مُحَمَّدٌ لِي خَلِيلًا. |
Striking the enemies with the sword would please a powerful chief and would heal the thirst for revenge. The one who was aiming wasn’t straight like the one who collapsed and humiliated. Allah-azwj Suffices me-asws in Protection of my-asws affairs, and my-asws beloved Muhammad-saww is a friend to me-asws’’.[286]
80- وَ مِنْهُ فِي مِثْلِهِ: رُوِيَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ آخَى بَيْنَ أَصْحَابِهِ وَ تَرَكَ عَلِيّاً عَلَيْهِ السَّلَامُ [لَمْ يُؤَاخِ بَيْنَهُ وَ بَيْنَ أَحَدٍ] فَقَالَ لَهُ فِي ذَلِكَ فَقَالَ: أَنَا اخْتَرْتُكَ لِنَفْسِي، أَنْتَ أَخِي وَ أَنَا أَخُوكَ فِي الدُّنْيَا وَ الْآخِرَةِ.
And from it regarding similar to it – It is reported that Rasool-Allah-saww established brother-hood between his-saww companions and left Ali-asws out, not establishing brother-hood between him-asws and anyone. He-asws spoke to him-saww regarding that. He-saww said: ‘I-saww chose you-asws for myself-saww. You-asws are my-saww brother-asws and I-saww am your-asws brother-saww in the world and the Hereafter’.
فَبَكَى عَلِيٌّ عَلَيْهِ السَّلَامُ وَ قَالَ:
| أَقِيكَ بِنَفْسِي أَيُّهَا الْمُصْطَفَى الَّذِي | هَدَانَا بِهِ الرَّحْمَنُ مِنْ غُمَّةِ الْجَهْلِ | |
| وَ تَفْدِيكَ حَوْبَائِي وَ مَا قَدْرُ مُهْجَتِي | لِمَنْ أَنْتَمِي مَعَهُ إِلَى الْفَرْعِ وَ الْأَصْلِ | |
| وَ مَنْ كَانَ لِي مُذْ كُنْتُ طِفْلًا وَ يَافِعاً | وَ أَنْعَشَنِي بِالْعَلِّ مِنْهُ وَ بِالنَّهْلِ |
Ali-asws wept and said: ‘I-asws shall save you-saww with myself-asws, O Chosen one whom the Beneficent Guided us through him-saww from the plague of ignorance, and I-asws shall sacrifice myself-asws for you-saww and whatever I-asws am able with my-asws efforts for the ones belonging to him-saww, the branches (relatives) and roots (forefathers), and (he-saww) was the one who was for me-asws since I-asws was a child and adolescent, and he-asws raised me-asws with assistance from him-saww and a dwelling.
| وَ مَنْ جَدُّهُ جَدِّي وَ مَنْ عَمُّهُ أَبِي | وَ مَنْ نَجْلُهُ نَجْلِي وَ مَنْ بِنْتُهُ أَهْلِي | |
| وَ مَنْ حِينَ آخَى بَيْنَ مَنْ كَانَ حَاضِراً | دَعَانِي وَ آخَانِي وَ بَيَّنَ مِنْ فَضْلِي | |
| لَكَ الْفَضْلُ إِنِّي مَا حَيِيتُ لَشَاكِرٌ | لِإِحْسَانِ مَا أَوْلَيْتَ يَا خَاتَمَ الرُّسُلِ |
And the one who is his-saww grandfather-as is my-asws grandfather-as, and the one who is his-saww uncle-as is my-asws father-as, and the one who is his-saww (grand) son-asws is my-asws son-asws, and the one who is his-saww daughter-asws is my-asws wife-asws; and when he-saww established brother-hood between the ones who were present, he-asws called me-asws and established brother-hood with me-asws and proclaimed my-asws merits. For you-saww is the merit what I-asws cannot even thank for of the favours what you-saww gave, O last of the Rasools-saww’’.[287]
81- وَ مِنْهُ عِنْدَ قُرْبِ حَرْبِ الْجَمَلِ:
And from it near to (the time of) battle of the camel: –
| قَدْ طَالَ لَيْلِي وَ الْحَزِينُ مُوَكَّلٌ | لِحِذَارِ يَوْمٍ عَاجِلٍ وَ مُؤَجَّلٍ | |
| وَ النَّاسُ تَعْرُوهُمْ أُمُورٌ جُمَّةٌ | مُرٌّ مَذَاقَتُهَا كَطَعْمِ الْحَنْظَلِ | |
| فِتَنٌ تَحُلُّ بِهِمْ وَ هُنَّ سَوَارِعُ | تُسْقَى أَوَاخِرُهَا بِكَأْسِ الْأَوَّلِ | |
| فِتَنٌ إِذَا نَزَلَتْ بِسَاحَةِ أُمَّةٍ | حِيقَتْ بِعَدْلٍ بَيْنَهُمْ مُتَبَهِّلٍ. |
‘My-asws night has prolonged and the grief is allocated for a danger of a day, current and postponed, and the people are terrified by the affairs of a crowd; bitter is its taste like taste of the colocynth. Fitna was released with them and they hurried, their last ones quenched with the cup of the former ones. Fitna, when it descends in the courtyard of a community, it affects them with the equality, damning’’.[288]
82- وَ مِنْهُ فِي الشِّكَايَةِ عَنْ طَلْحَةَ وَ الزُّبَيْرِ:
And from it regarding the complain about Talha and Al-Zubeyr: –
| إِنَّ يَوْمِي مِنَ الزُّبَيْرِ وَ مِنْ | طَلْحَةَ فِيمَا يَسُوءُنِي لَطَوِيلٌ | |
| ظَلَمَانِي وَ لَمْ يَكُنْ عَلِمَ اللَّهُ | إِلَى الظُّلْمِ لِي لِخَلْقٍ سَبِيلٌ. |
‘My day from Al-Zubeyr and from Talha worsens me-asws for a long time. They both were unjust to me-asws, and Allah-azwj did not Teach any way for me-asws be unjust to the people’’.[289]
83- وَ مِنْهُ مُخَاطِباً لِمُعَاوِيَةَ:
And from it is addressing to Muawiya: –
| أَلَا مَنْ ذَا يُبَلِّغُ مَا أَقُولُ | فَإِنَّ الْقَوْلَ يُبْلِغُهُ الرَّسُولُ | |
| أَلَا أَبْلِغْ مُعَاوِيَةَ بْنَ صَخْرٍ | لَقَدْ حَاوَلْتَ لَوْ نَفَعَ الْحَوِيلُ | |
| وَ نَاطَحْتَ الْأَكَارِمَ مِنْ رِجَالٍ | هُمُ الْهَامُ الَّذِينَ لَهُمْ أُصُولٌ | |
| هُمْ نَصَرُوا النَّبِيَّ وَ هُمْ أَجَابُوا | رَسُولَ اللَّهِ إِذْ خُذِلَ الرَّسُولُ |
‘Indeed! Who is the one who would deliver what I-asws am saying, for the word is what the Rasool-saww had delivered. Indeed! Deliver to Muawiya Bin Sakhar, ‘You have intended, if only the intention would benefit, and you butted the honourable ones from the men, they are the important ones, those having principles for them. They helped the Prophet-saww, and they had answered Rasool-Allah-saww when the Rasool-saww was deserted.
| نَبِيّاً جَالَدَ الْأَصْحَابُ عَنْهُ | وَ نَابَ الْحَرْبُ لَيْسَ لَهُ فُلُولٌ | |
| فَدَنَتْ لَهُ وَ دَانَ أَبُوكَ كُرْهاً | سَبِيلُ الْغَيِّ عِنْدَكُمَا سَبِيلٌ | |
| مَضَى فَنَكَصْتُمَا لَمَّا تَوَارَى | عَلَى الْأَعْقَابِ غَيُّكُمَا طَوِيلٌ |
A Prophet-saww, the companions whipped (struck swords) on his-saww behalf, and the war bit, there aren’t any remnants for it. You went near it and your father frequently went near the way of error. There is a way of the past with you both. You both broke when you covered up your prolonged errors upon the posterity.
| إِذَا مَا الْحَرْبُ أَهْدَبَ عَارِضَاهَا | وَ أَبْرَقَ عَارِضٌ مِنْهَا مَخِيلٌ | |
| فَيُوشِكُ أَنْ يَجُولَ الْخَيْلُ يَوْماً | عَلَيْكَ وَ أَنْتَ مُنْجَدِلٌ قَتِيلٌ. |
When the war spreads its clouds far and wide, and the imaginations are flashed wide from it, there is no doubt that the cavalries would roam around one day to be upon you while you are hooked on being killed’’.[290]
[ثم] قال [شارح الديوان]: فأجاب معاوية:
| لا تحسبنّي يا علي غافلا | لأوردنّ الكوفة القنابلا | |
| و المشمخرّ و القنا الذوابلا | في عامنا هذا و عاما قابلا |
Then the commentator of the register (of poems) said, ‘Muawiya replied, ‘Do not reckon me, O Ali-asws, as being heedless. I will make the battalions of calries to arrive at Al-Kufa, and the prolonged (battle) and meeting of the flags would be in this year of our and the coming years’.
فَأَجَابَهُ: [عَلِيٌّ عَلَيْهِ السَّلَامُ]:
| أَصْبَحْتَ ذَا حُمْقٍ تَمَنَّى الْبَاطِلَا | لَأُورِدَنَّ شَامَكَ الصَّوَاهِلَا | |
| أَصْبَحْتَ أَنْتَ يَا ابْنَ هِنْدٍ جَاهِلًا | لَأَرْمِيَنَّ مِنْكُمُ الْكَوَاهِلَا | |
| تِسْعِينَ أَلْفاً رَامِحاً وَ نَابِلًا | يَزْدَحِمُونَ الْحَزْنَ وَ السَّوَاهِلَا | |
| بِالْحَقِّ وَ الْحَقُّ يُزِيحُ الْبَاطِلَا | هَذَا لَكَ الْعَامُ وَ ذَرْنِي قَابِلًا |
Ali-asws answered him: ‘You have come to be with foolishness wishing for the falsehoods. I-asws shall make arrive the horses with great neighing. You, O Ibn Hind, have become ignorant. I-asws shall cast away the trusted ones from you by ninety thousand spurring and shooting arrows, crowding the grief and sorrows with the truth, and the truth shall remove the falsehood. This year is for you, and leave for me-asws the next year’’.[291]
84- وَ مِنْهُ فِي وَصْفِ أَصْحَابِهِ صَلَوَاتُ اللَّهِ عَلَيْهِ:
And from it in describing his-asws companions: –
| كَآسَادِ غِيلٍ وَ أَشْبَالِ خِيسٍ | غَدَاةَ الْخَمِيسِ بِبِيضٍ صِقَالٍ | |
| تَحِيدُ الضِّرَابَ وَ حَزَّ الرِّقَابِ | أَمَامَ الْعُقَابِ غَدَاةَ النِّزَالِ | |
| تَكِيدُ الْكَذُوبَ وَ تُخْزِي الْهَيُوبَ | وَ تُرْوِي الْكُعُوبَ دِمَاءَ الْقِذَالِ. |
‘Like lions and cubs and the lion’s den, morning of Thursday, with shiny blades, neutralising the strikes and slitting the necks, in front of the flag (of Rasool-Allah-saww, going to the battle, planning (against) the lies, and humiliating the fearless, and the heels would be saturated by the blood from the back of the heads’’.[292]
And from it, in praise of Abdul Aziz Bin Al-Haris: –
85- وَ مِنْهُ فِي مَدْحِ عَبْدِ الْعَزِيزِ بْنِ الْحَارِثِ:
| شَرَيْتَ بِأَمْرٍ لَا يُطَاقُ حَفِيظَةً | حِبَاءً وَ إِخْوَانُ الْحَفِيظِ قَلِيلٌ | |
| جَزَاكَ إِلَهُ النَّاسِ خَيْراً فَقَدْ وَفَتْ | يَدَاكَ بِفَضْلٍ مَا هُنَاكَ جَزِيلٌ. |
‘You have acquired such a matter a protector cannot bear and the brothers of the protectors are few. May God-azwj of the people Recompense you goodly, for your hands have been loyal with the merits what is plenty over there’’.
بيان: رُوِيَ أَنَّهُ قَالَهَا حِينَ أَحَاطَ عَسْكَرُ الشَّامِ بِطَائِفَةٍ مِنْ أَصْحَابِهِ فَنَادَى [عَلَيْهِ السَّلَامُ:] أَلَا هَلْ مِنْ رَجُلٍ يَشْرِي نَفْسَهُ لِلَّهِ وَ يَبِيعُ دُنْيَاهُ بِآخِرَتِهِ!
Explanation – It is reported that he-asws said it when the army of Syria surrounded a group of his-asws companions, so he-asws called out: ‘Indeed! Is there any man who will sell his own self to Allah-azwj and sell his world for the Hereafter!?’
فَأَجَابَهُ عَبْدُ الْعَزِيزِ وَ دَخَلَ فِي غُمَارِ النَّاسِ وَ حَارَبَ حَتَّى وَصَلَ إِلَى أَصْحَابِهِ عَلَيْهِ السَّلَامُ وَ قَالَ لَهُمْ: يَقُولُ لَكُمْ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: كَبِّرُوا وَ هَلِّلُوا فَهَا نَحْنُ قَدْ وَافَيْنَاكُمْ إِنْ شَاءَ اللَّهُ. وَ صَارَ ذَلِكَ سَبَبَ الْفَتْحِ وَ الظَّفَرِ كَمَا مَرَّ.
Abdul Aziz answered him-asws and entered to be among the congestion of the people, and he battled until he arrived to his-asws companions and said to them, ‘Amir Al-Momineen-asws is saying to you all: ‘Exclaim Takbeers and Extollation, for here we are arriving to you, if Allah-azwj so Desires’. And that became a cause for the victory and the prevailing, like what has passed’’.[293]
86- وَ مِنْهُ فِي الضَّجَرِ وَ الشَّكْوَى [مِنْ تَحَامُلِ الطُّغَاةِ عَلَى أَهْلِ التَّقْوَى]: وَ رُوِيَ أَنَّهُ أَنْشَدَهُمَا يَوْمَ اسْتُشْهِدَ عَمَّارُ [بْنُ يَاسِرٍ] رَضِيَ اللَّهُ عَنْهُ:
And from it in rebuking and complaining from the attacks of the tyrants upon the people of piety. And it is reported that he-asws prosed these two (couplets) on the day Ammar Bin Yasser-ra was martyred, may Allah-azwj be Pleased with him-ra: –
| أَلَا أَيُّهَا الْمَوْتُ الَّذِي لَيْسَ تَارِكِي | أَرِحْنِي فَقَدْ أَفْنَيْتَ كُلَّ خَلِيلٍ | |
| أَرَاكَ مُصِرّاً بِالَّذِينَ أُحِبُّهُمْ | كَأَنَّكَ تَنْحُو نَحْوَهُمْ بِدَلِيلٍ. |
‘Indeed! O you death which will not neglect me-asws! Give me-asws rest, for every friend has perished. I-asws see you are determined with the ones I-asws love. It is as if you are turning towards them with the evidence’’.[294]
87- وَ مِنْهُ فِي كَثْرَةِ قَتْلَى أَهْلِ الشَّامِ:
And from it regarding the plenty of slain from the people of Syria: –
| كَأَيِّنْ تَرَكْنَا فِي دِمَشْقَ وَ أَهْلِهَا | مِنْ أَشْمَطِ مَوْتُورٍ وَ شَمْطَاءِ ثَاكِلٍ | |
| وَ غَانِيَةٌ صَادَ الرِّمَاحُ خَلِيلَهَا | وَ أَضْحَتْ بُعَيْدَ الْيَوْمِ إِحْدَى الْأَرَامِلِ | |
| تَبْكِي عَلَى بَعْلٍ لَهَا رَاحَ غَازِياً | وَ لَيْسَ إِلَى يَوْمِ الْحِسَابِ بِقَافِلٍ | |
| وَ نَحْنُ أُنَاسٌ لَا تَصِيدُ رِمَاحُنَا | إِذَا مَا طَعَنَّا الْقَوْمَ غَيْرَ الْمُقَاتِلِ. |
‘Like where did we leave regarding Damascus and its people, from the blight of a killed one and mourning of the bereaved, and the female singer blocked the spear of her friend, and a day later she became a widow, crying upon a husband of hers. The conqueror rested and there isn’t any guarantor (for her) up to the Day of Reckoning, and we are such people, our spears do not hunt when the people do not stab us, apart from the fighters’’.
أَقُولُ: رَوَى نَصْرُ بْنُ مُزَاحِمٍ فِي كِتَابِ صِفِّينَ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ: لَمَّا صَدَرَ [عَلِيٌ] عَلَيْهِ السَّلَامُ مِنْ صِفِّينَ أَنْشَأَ يَقُولُ: […] وَ ذَكَرَ الْأَبْيَاتَ.
I (Majlisi) am saying, ‘It is reported by Nasr Bin Muzahim in Kitab Siffeen, from Amro Bin Shimr who said,
‘When Ali-asws returned from Siffeen, he-asws prosed saying’ – and he mentioned the couplets’’.[295]
And he said in the register (of poems), and from it is regarding the complaint about the extinction of landmarks of Al-Islam: –
88- وَ قَالَ فِي الدِّيوَانِ وَ مِنْهُ فِي الشَّكْوَى عَنِ انْدِرَاسِ مَعَالِمِ الْإِسْلَامِ:
| لِيَبْكِ عَلَى الْإِسْلَامِ مَنْ كَانَ بَاكِياً | فَقَدْ تُرِكَتْ أَرْكَانُهُ وَ مَعَالِمُهُ | |
| لَقَدْ ذَهَبَ الْإِسْلَامُ إِلَّا بَقِيَّةً | قَلِيلٌ مِنَ النَّاسِ الَّذِي هُوَ لَازِمُهُ. |
‘Let him wail upon Al-Islam the one who was crying, for its pillars and its features have been neglected. Al-Islam has gone away except it remains in a few of the people, the ones who necessitate it’’.[296]
89- وَ مِنْهُ قَالَ: جَاءَتْ إِلَيْهِ عَلَيْهِ السَّلَامُ امْرَأَةٌ تَشْكُو زَوْجَهَا فَقَالَتْ:
| زَوْجِي كَرِيمٌ يُبْغِضُ الْمَحَارِمَا | يَقْطَعُ لَيْلًا قَاعِداً وَ قَائِماً | |
| وَ يُصْبِحُ الدَّهْرَ لَدَيْنَا صَائِماً | وَ قَدْ خَشِيتُ أَنْ يَكُونَ آثِماً | |
| لِأَنَّهُ يُصْبِحُ لِي مُرَاغِماً | ||
And from it, he said, ‘A woman came to him-asws complaining of her husband. She said, ‘My husband is honourable, he hates the Prohibitions, cutting (spending the) night sitting and standing (in Salat), and spends the day Fasting, and I am fearing that he would become a sinner because he has become a usurper of mine (rights)’.
أَجَابَهَا زَوْجُهَا:
| لَا أُصْبِحُ الدَّهْرَ بِهِنَّ هَائِماً | وَ لَا أَكُونُ بِالنِّسَاءِ نَاعِماً | |
| لَا بَلْ أُصَلِّي قَاعِداً وَ قَائِماً | فَقَدْ أَكُونُ لِلذُّنُوبِ لَازِماً | |
| يَا لَيْتَنِي نَجَوْتُ مِنْهَا سَالِماً |
Her husband responded to her, ‘I do not become roving around her all the time, nor do I become soft towards the women. No, but I pray salat sitting and standing, for it has become necessary for the sins. O if only I can be rescued from her safely’.
فَأَجَابَهُمَا عَلَيْهِ السَّلَامُ حَاكِماً بَيْنَهُمَا:
| مَهْلًا فَقَدْ أَصْبَحْتَ فِيهَا آثِماً | لَكَ الصَّلَاةُ قَاعِداً وَ قَائِماً | |
| ثَلَاثَةٌ تُصْبِحُ فِيهَا صَائِماً | وَ رَابِعٌ تُصْبِحُ فِيهِ طَاعِماً | |
| وَ لَيْلَةٌ تَخْلُو لَدَيْهَا نَاعِماً | مَا لَكَ أَنْ تُمْسِكَهَا مُرَاغِماً. |
He-asws answered them both, judging between them: ‘Shh, no, for you have become a sinner in it. For you is the Salat, sitting and standing, three (days) to be Fasting during these, and fourth you become a feeder (provider) during it, and at night leave it vacant to sleep in it. It is not for you that you withhold her usurping’’.[297]
90- وَ مِنْهُ فِي الشَّكْوَى:
And from it is regarding the complaint: –
| أَصْبَحْتُ بَيْنَ الْهُمُومِ وَ الْهِمَمِ | عُمُومِ عَجْزٍ وَ هَمِّهِ الْكَرَمِ | |
| طُوبَى لِمَنْ نَالَ قَدْرَ هِمَّتِهِ | أَوْ نَالَ عِزَّ الْقُنُوعِ بِالْقِسَمِ. |
‘I-asws have come to be between the worrying and the grieving, generally frustrated, and the honourable endeavours. Beatitude is for the one who attains in accordance to his endeavours, or attains honour of the contentment with the apportionment’’.[298]
91- وَ مِنْهُ فِي الْمُفَاخَرَةِ وَ إِظْهَارِ الْفَضَائِلِ:
And from it regarding the priding and manifesting the merits: –
قَالَ [شَارِحُ الدِّيوَانِ]: ذَكَرَ الْإِمَامُ عَلِيُّ بْنُ أَحْمَدَ الْوَاحِدِيُ عَنْ أَبِي هُرَيْرَةَ قَالَ: اجْتَمَعَ عِدَّةٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، مِنْهُمْ: أَبُو بَكْرٍ، وَ عُمَرُ، وَ عُثْمَانُ، وَ طَلْحَةُ، وَ الزُّبَيْرُ، وَ الْفَضْلُ بْنُ الْعَبَّاسِ، وَ عَمَّارٌ، وَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَ أَبُو ذَرٍّ، وَ الْمِقْدَادُ، وَ سَلْمَانُ، وَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ،
The commentator of the register (of poems) said, ‘The imam Ali Bin Ahmad Al-Wahidy (non Shia) from Abu Hureyra having said, ‘A number of the companions of Rasool-Allah-saww gathered, from them were Abu Bakr, and Umar, and Usman, and Talha, and Al-Zubeyr, and Al-Fazl Bin Al-Abbas, and Ammar-ra, and Abdul Rahman Bin Awf, and Abu Zarr-ra, and Al-Miqdad-ra, and Salman-ra, and Abdullah Bin Masoud.
فَجَلَسُوا وَ أَخَذُوا فِي مَنَاقِبِهِمْ، فَدَخَلَ عَلَيْهِمْ عَلِيٌّ عَلَيْهِ السَّلَامُ فَسَأَلَهُمْ فِيمَ أَنْتُمْ؟ قَالُوا: نَتَذَاكَرُ مَنَاقِبَنَا مِمَّا سَمِعْنَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ. فَقَالَ: عَلِيٌّ عَلَيْهِ السَّلَامُ: اسْمَعُوا مِنِّي ثُمَّ أَنْشَأَ يَقُولُ هَذِهِ الْأَبْيَاتَ:
They gathered and took (to discussing) their own virtues. Ali-asws entered to be among them. He-asws asked them: ‘Regarding what are you (discussing)?’ They said, ‘Our virtues from what we had heard from Rasool-Allah-saww’. Ali-asws said: ‘Listen from me-asws’. Then he-asws prosed saying these couplets:
| لَقَدْ عَلِمَ الْأُنَاسُ بِأَنَّ سَهْمِي | مِنَ الْإِسْلَامِ يَفْضُلُ كُلَّ سَهْمٍ | |
| وَ أَحْمَدُ النَّبِيُّ أَخِي وَ صِهْرِي | عَلَيْهِ اللَّهُ صَلَّى وَ ابْنُ عَمِّي | |
| وَ إِنِّي قَائِدٌ لِلنَّاسِ طُرّاً | إِلَى الْإِسْلَامِ مِنْ عُرْبٍ وَ عُجْمٍ | |
| وَ قَاتِلُ كُلِّ صِنْدِيدٍ رَئِيسٍ | وَ جَبَّارٍ مِنَ الْكُفَّارِ ضَخْمٍ |
‘The people have known that my-asws share from Al-Islam is superior to all (other) shares, and Ahmad-saww the Prophet-saww is my-asws brother-asws and my-asws in-law, may the Salawaat of Allah-azwj be upon him-saww, and he-saww is son-saww of my-asws uncle-as, and I-asws am a leader for the people flying to Al-Islam, from Arabs and non-Arabs, and killer of every valiant chief, and tyrant from the mighty Kafirs.
| وَ فِي الْقُرْآنِ أَلْزَمَهُمْ وَلَائِي | وَ أَوْجَبَ طَاعَتِي فَرْضاً بِعَزْمٍ | |
| كَمَا هَارُونَ مِنْ مُوسَى أَخُوهُ | كَذَاكَ أَنَا أَخُوهُ وَ ذَاكَ اسْمِي | |
| لِذَاكَ أَقَامَنِي لَهُمْ إِمَاماً | وَ أَخْبَرَهُمْ بِهِ بِغَدِيرِ خُمٍ |
And in the Quran has Imposed my-asws Wilayah upon them and has Obligated obedience to me-asws as an Imposition with determination, like what Haroun-as was from Musa-as, his-as brother-as, like what I-asws am his-saww brother-asws, and that is my-asws name, for that he-saww made me-asws stand as an Imam-asws for them, and informed them with it at Ghadeer Khumm.
| فَمَنْ مِنْكُمْ يُعَادِلُنِي بِسَهْمِي | وَ إِسْلَامِي وَ سَابِقَتِي وَ رَحْمِي | |
| فَوَيْلٌ ثُمَّ وَيْلٌ ثُمَّ وَيْلٌ | لِمَنْ يَلْقَى الْإِلَهَ غَداً بِظُلْمِي | |
| وَ وَيْلٌ ثُمَّ وَيْلٌ ثُمَّ وَيْلٌ | لِجَاحِدِ طَاعَتِي وَ مُرِيدِ هَضْمِي | |
| وَ وَيْلٌ لِلَّذِي يَشْقَى سَفَاهاً | يُرِيدُ عَدَاوَتِي مِنْ غَيْرِ جُرْمِي |
So, who from you will do justice to me-asws with my-asws share, and my-asws Islam, and my-asws precedence, and my-asws kinship? So, woe, then woe, then woe be for the one who meets God-azwj tomorrow having been unjust to me-asws, and woe, then woe, then woe be for the rejecter of my-asws obedience and wanting to devour me-asws, and woe be to the one whose foolishness is wretched, wanting my-asws enmity from without my-asws fault’’.[299]
92- وَ مِنْهُ فِي الشِّكَايَةِ:
And from it is regarding the complaint: –
| أَطْلُبُ الْعُذْرَ مِنْ قَوْمِي وَ إِنْ جَهِلُوا | فَرْضَ الْكِتَابِ وَ نَالُوا كُلَّ مَا حَرُمَا | |
| حَبْلُ الْإِمَامَةِ لِي مِنْ بَعْدِ أَحْمَدِنَا | كَالدَّلْوِ عَلَّقَتِ التَّكْرِيبَ وَ الْوَذَمَا |
‘I-asws seek the excuse from my-asws people and their having ignored the Obligations of the Book and they attain all what was Prohibited, a rope of the Imamate for me-asws from after our Ahmad-saww, like the bucket being suspended by a rope between the two ears of the bucket.
| لَا فِي نُبُوَّتِهِ كَانُوا ذَوِي وَرَعٍ | وَ لَا رَعَوْا بَعْدَهُ إِلًّا وَ لَا ذِمَماً | |
| لَوْ كَانَ لِي جَائِزاً سِرْحَانُ أَمْرِهِمْ | خَلَّفْتُ قَوْمِي وَ كَانُوا أُمَّةً أُمَماً. |
Neither were they with piety during his-saww Prophet-hood, nor are they pious after him-saww, except and they were not blamed. If there was a permission for me-asws freedom to deal with their affairs, I-asws would have superseded my-asws people, and they would have been a community, a nation’’.[300]
| 93- وَ رُوِيَ أَنَّهُ قَالَ غِطْرِيفُ بْنُ جُشَمَ: «إِنِّي غِطْرِيفٌ نَعَمْ وَ ابْنُ جُشَمَ» |
إِلَى آخِرِ الْأَبْيَاتِ
And it is reported that Gitrif Bin Jusham said, ‘I am Gitrif, yes, and son of Jusham’ – up to the end of the couplets.
فَأَجَابَهُ عَلَيْهِ السَّلَامُ:
| أَنَا عَلِيٌّ الْمُرْتَجَى دُونَ الْعَلَمِ | مُرْتَهِنٌ لِلْحَيْنِ مُوفٍ بِالذِّمَمِ | |
| أَنْصُرُ خَيْرَ النَّاسِ مَجْداً وَ كَرَمَ | نَبِيَّ صِدْقٍ رَاحِماً وَ قَدْ عَلِمَ | |
| أَنِّي سَأَشْفِي صَدْرَهُ وَ أَنْتَقِمُ | فَهُوَ بِدِينِ اللَّهِ وَ الْحَقِّ مُعْتَصِمٌ | |
| فَاثْبُتْ لَحَاكَ اللَّهُ يَا شَرَّ قَدِمٍ | فَسَوْفَ تَلْقَى حَرَّ نَارٍ تَضْطَرِمُ | |
| تَحُلُّ فِيهَا ثُمَّ تُوهَى كَالْحُمَمِ |
He-asws answered him: ‘I-asws am Ali-asws, the hopeful without the flag, pledged to the destruction, excused from the condemnation. I-asws supported best of the people in glory and honour, a truthful Prophet-saww, merciful, and you have known that I-asws shall healed his-saww chest and take revenge, it is the religion of Allah-azwj and the inviolable truth. So, you be affirmed fabricating upon Allah-azwj O evil feet, for soon you shall face heat of the Fire, kindled, released in it, then you shall collapse like the lava’’.[301]
94- وَ مِنْهُ مُخَاطِباً لِلزُّبَيْرِ فِي [حَرْبِ] الْجَمَلِ:
And from it is addressing to Al-Zubeyr during the battle of the camel: –
| لَا تَعْجَلَنَّ وَ اسْمَعَنْ كَلَامِي | إِنِّي وَ رَبِّ الرُّكَّعِ الصِّيَامِ | |
| إِذِ الْمَنَايَا أَقْبَلَتْ خِيَامِي | حَمَلْتُ حَمْلَ الْأَسَدِ الضِّرْغَامِ | |
| بِبَاتِلٍ مُؤَلَّلٍ حُسَامٍ | عَوَّدَ قَطْعَ اللَّحْمِ وَ الْعِظَامِ. |
‘Do not be hasty and listen to my-asws speech! I-asws, by the Lord-azwj, am the Ruk’u performer and the Fasting one, when the death came to my-asws tent, I-asws attacked the attack of the growling lion, with the sharpened cutting blades, I-asws went on to cut the flesh and the bones’’.[302]
95- وَ مِنْهُ خِطَاباً لِمُعَاوِيَةَ:
And from it in addressing to Muawiya: –
| أَمَا وَ اللَّهِ إِنَّ الظُّلْمَ شُومٌ | وَ لَا زَالَ الْمُسِيءُ هُوَ الظَّلُومُ | |
| إِلَى دَيَّانِ يَوْمِ الدِّينِ نُمْضِي | وَ عِنْدَ اللَّهِ تَجْتَمِعُ الْخُصُومُ | |
| سَتَعْلَمُ فِي الْحِسَابِ إِذَا الْتَقَيْنَا | غَداً عِنْدَ الْمَلِيكِ مَنِ الْغَشُومُ |
‘But, by Allah-azwj, the injustice is an evil omen, and the evil-doer, he does not cease to be the unjust. We are going to the Judge of the Religion, and in the Presence of Allah-azwj the disputants will gather. You will come to know during the Reckoning when we meet tomorrow in the Presence of the Kind, who is the cheat.
| سَتَنْقَطِعُ اللَّذَاذَةُ عَنْ أُنَاسٍ | مِنَ الدُّنْيَا وَ تَنْقَطِعُ الْهُمُومُ | |
| لِأَمْرٍ مَا تَصَرَّفَتِ اللَّيَالِي | لِأَمْرٍ مَا تَحَرَّكَتِ النُّجُومُ | |
| سَلِ الْأَيَّامَ عَنْ أُمَمٍ تَقَضَّتْ | سَتُخْبِرُكَ الْمَعَالِمُ وَ الرُّسُومُ |
The pleasures of the world would be cut off from the people, and the worries would be terminated for a matter the nights have turned, for a matter what would move the stars. Ask the days about the expired communities, you will be informed of the landmarks and the rituals.
| تَرُومُ الْخُلْدَ فِي دَارِ الْمَنَايَا | فَكَمْ قَدْ رَامَ مِثْلُكَ مَا تَرُومُ | |
| تَنَامُ وَ لَمْ تَنَمْ عَنْكَ الْمَنَايَا | تَنَبَّهْ لِلْمَنِيَّةِ يَا نَئُومُ | |
| لَهَوْتَ عَنِ الْفَنَاءِ وَ أَنْتَ تَفْنَى | فَمَا شَيْءٌ مِنَ الدُّنْيَا يَدُومُ | |
| تَمُوتُ غَداً وَ أَنْتَ قَرِيرُ عَيْنٍ | مِنَ الْعُضَلَاتِ فِي لُجَجٍ تَعُومُ. |
You are aiming for the eternity in the house of death, so how many like you have aimed what you are aiming for. You sleep and the death does not sleep from you. Pay attention for the death, O sleeping one! There is no escape from the perishing, and you will perish, for there is nothing from the world which is permanent. You will be dying tomorrow while you are in the darkness of your eyes from the calamities you would be swimming in’’.[303]
96- وَ مِنْهُ حَاكِياً قَتْلَهُ بَعْضَ الْمُنَافِقِينَ:
And from it is narrating his-asws killing one of the hypocrites: –
| ضَرَبْتُهُ بِالسَّيْفِ وَسْطَ الْهَامَةِ | بِشَفْرَةٍ ضَارِبَةٍ هَدَّامَةٍ | |
| فَبَتَّكَتْ مِنْ جِسْمِهِ عِظَامَهُ | وَ بَيَّنَتْ مِنْ أَنْفِهِ أَرْغَامَهُ | |
| أَنَا عَلِيٌّ صَاحِبُ الصَّمْصَامَةِ | وَ صَاحِبُ الْحَوْضِ لَدَى الْقِيَامَةِ | |
| أَخُو نَبِيِّ اللَّهِ ذُو الْعَلَامَةِ | قَدْ قَالَ إِذْ عَمَّمَنِي الْعِمَامَةَ | |
| أَنْتَ أَخِي وَ مَعْدِنُ الْكَرَامَةِ | وَ مَنْ لَهُ مِنْ بَعْدِيَ الْإِمَامَةُ. |
‘I-asws struck him with the sword in the middle of the skull, with a large striking destroying blade. I-asws severed his bones from his body and his ends appeared from his nose. I-asws am Ali-asws, owner of the cutting sword and master of the Fountain on the Day of Qiyamah, brother of the Prophet-saww of Allah-azwj, with the markings (seal of Prophet-hood). He-saww had said when he-saww turbaned me-asws with the turban: ‘You-asws are my-saww brother and the mine of honour, and the one for whom is the Imamate after me-saww’’.[304]
97- وَ مِنْهُ فِي مَرْثِيَةِ أَكَارِمِ أَصْحَابِهِ:
And from it is an elegy regarding the most honourable of his-asws companions: –
| جَزَى اللَّهُ خَيْراً عُصْبَةً أَيَّ عُصْبَةٍ | حِسَانَ الْوُجُوهِ صُرِعُوا حَوْلَ هَاشِمٍ | |
| شَقِيقٌ وَ عَبْدُ اللَّهِ مِنْهُمْ وَ مَعْبَدٌ | وَ نَبْهَانُ وَ ابْنَا هَاشِمٍ ذِي الْمَكَارِمِ | |
| وَ عُرْوَةُ لَا يَنْأَى فَقَدْ كَانَ فَارِساً | إِذَا الْحَرْبُ هَاجَتْ بِالْقَنَا وَ الصَّوَارِمِ | |
| إِذَا اخْتَلَفَ الْأَبْطَالُ وَ اشْتَبَكَ الْقَنَا | وَ كَانَ حَدِيثُ الْقَوْمِ ضَرْبَ الْجَمَاجِمِ. |
‘May Allah-azwj Recompense the good party, whichever party having good faces lying down (slain) around Hashim, compassionate, ad Abdullah is from the, and Ma’bad, and Tabhan, and two sons of Hashim with the honourable manners, and Urwah, who could not be moved, for he was a knight, when the war raged with the stabbing and the striking, when the heroes exchanged (strikes) and battle closed, and the people were narrating the strikes of the skulls’’.[305]
98- وَ مِنْهُ مُرْتَجِزاً فِي صِفِّينَ:
And from it is a war poem during (battle of) Siffeen: –
| مَا عِلَّتِي وَ أَنَا جَلْدٌ حَازِمٌ | وَ فِي يَمِينِي ذُو غِرَارٍ صَارِمٌ | |
| وَ عَنْ يَمِينِي مَذْحِجٌ الْقَمَاقِمُ | وَ عَنْ يَسَارِي وَائِلٌ الْخَضَارِمُ | |
| الْقَلْبُ حَوْلِي مُضَرُ الْجَمَاجِمُ | وَ أَقْبَلَتْ هَمْدَانُ وَ الْأَكَارِمُ | |
| وَ الْأَزْدُ مِنْ بَعْدُ لَنَا دَعَائِمُ | وَ الْحَقُّ فِي النَّاسِ قَدِيمٌ دَائِمٌ. |
‘What is my-asws reason and I-asws am the firm whisper (striker of the sword), and in my-asws right hand is a struck sword, from on my-asws right (flank) is Muzhij the falcon, and on my-asws left (flank) is Wa’il the veteran. The centre (of the army) around me-asws is the tribe of (clan of) Muzar, and Hamdan and the honourables are facing, and Al-Azd from afterwards are pillars of ours, and the right among the people is ancient, constant’’.[306]
99- وَ مِنْهُ فِي ذَمِّ بَعْضِ الْقَبَائِلِ:
And from it is condemnation of one of the tribes: –
| وَ أَبْعَدُ مِنْ حِلْمٍ وَ أَقْرَبُ مِنْ خَنَا | وَ أَخْمَدُ نِيرَاناً وَ أَخْمَلُ أَنْجُماً | |
| مَوَالِي أَيَادٍ شَرُّ مَنْ وَطِئَ الْحَصَا | مَوَالِي قَيْسٍ لَا أُنُوفٌ وَ لَا فَماً | |
| فَمَا سَبَقُوا قَوْماً بِوَتْرٍ وَ لَا دَمٍ | وَ لَا نَقَضُوا وَتْراً وَ لَا أَدْرَكُوا دَماً | |
| وَ لَا قَامَ مِنْهُمْ قَائِمٌ فِي جَمَاعَةٍ | لِيَحْمِلَ ضَيْماً أَوْ لِيَدْفَعَ مَغْرَماً. |
‘And remote from the wisdom and near to the immorality, and of extinguished fires, and laziest of all, slaves of evil hands treading the pebbles, slaves of Qays, neither noses (pride) nor mouths (eloquence), so they neither preceded any people due to habits nor blood, nor did they break any habits nor realised blood, nor will a standing one from them stand among a community in order to carry an offence or repel creditors’’.[307]
100- وَ مِنْهُ تَحَسُّراً عَلَى قَتْلِ أَعْيَانِ قَبِيلَةِ شِبَامٍ:
And from it is bemoaning upon killers of notables of the tribe of Shibam: –
| وَ صِحْتُ عَلَى شِبَامٍ فَلَمْ تُجِبْنِي | يَعِزُّ عَلَيَّ مَا لَقِيَتْ شِبَامٌ. |
‘I-asws shouted at (tribe of) Shibam, but you did not answer me-asws honouring upon me-asws what Shibam faced’’.[308]
101- وَ مِنْهُ فِي الشِّكَايَةِ وَ التَّصَبُّرِ:
And from it is the complaint and the patience: –
| تَنَكَّرَ لِي دَهْرِي وَ لَمْ يَدْرِ أَنَّنِي | أَعِزُّ وَ رَوْعَاتُ الْخُطُوبِ تَهُونُ | |
| فَظَلَّ يُرِينِي الْخَطْبَ كَيْفَ اعْتِدَاؤُهُ | وَ بِتُّ أُرِيهِ الصَّبْرَ كَيْفَ يَكُونُ. |
‘My-asws times have changed for me-asws and I-asws did not know I-asws was dear, and the splendour of the sermons were easy. The sermon continued showing me-asws how they should be delivered, and I-asws will show the patience how it should happen to be’’.[309]
102- وَ مِنْهُ فِي التَّأَدُّبِ عَنْ أَحْوَالِ الزَّمَانِ وَ تَحْصِيلِ التَّجَارِبِ:
And from it regarding the discipline about the situations of the times and achieving the experiences: –
| الدَّهْرُ أَدَّبَنِي وَ الْيَأْسُ أَغْنَانِي | وَ الْقُوتُ أَقْنَعَنِي وَ الصَّبْرُ رَبَّانِي | |
| وَ أَحْكَمَتْنِي مِنَ الْأَيَّامِ تَجْرِبَةٌ | حَتَّى نَهَيْتُ الَّذِي قَدْ كَانَ يَنْهَانِي. |
‘The times disciplined me-asws and the despair made me-asws needless, and the daily subsistence has satisfied me-asws, and the patience nourished me-asws, and experience from the days made wizened me-asws until I-asws forbade that which was been forbidding me-asws’’.[310]
103- وَ مِنْهُ فِي الشِّكَايَةِ عَنْ أَهْلِ النِّفَاقِ:
And from it regarding the complain about the people of hypocrisy: –
| هَذَا زَمَانٌ لَيْسَ إِخْوَانُهُ | يَا أَيُّهَا الْمَرْءُ بِإِخْوَانٍ | |
| إِخْوَانُهُ كُلُّهُمْ ظَالِمٌ | لَهُمْ لِسَانَانِ وَ وَجْهَانِ | |
| يَلْقَاكَ بِالْبِشْرِ وَ فِي قَلْبِهِ | دَاءٌ يُوَارِيهِ بِكِتْمَانٍ | |
| حَتَّى إِذَا مَا غِبْتَ عَنْ عَيْنِهِ | رَمَاكَ بِالزُّورِ وَ بُهْتَانٍ | |
| هَذَا زَمَانٌ هَكَذَا أَهْلُهُ | بِالْوُدِّ لَا يَصْدُقُكَ اثْنَانِ | |
| يَا أَيُّهَا الْمَرْءُ كُنْ مُنْفَرِداً | دَهْرَكَ لَا تَأْنَسْ بِإِنْسَانٍ. |
‘This time period hasn’t its brothers. O you man with brothers! Its brothers, all of them are unjust. For them are two tongues and two faces. He would meet you with the smile and in his heart is a disease being covered by concealment, until when he disappears from his eyes, he aims at you with the falsities and the slanderous accusations. This time period, its people are like this with the affection, no two can be ratified. O you man! Be alone for your lifetime! Do not be comforted by the human being’’.[311]
104- وَ مِنْهُ [مَا] رُوِيَ أَنَّهُ عَزَّى [بِهِ] عُمَرَ بْنَ الْخَطَّابِ بِابْنٍ لَهُ تُوُفِّيَ فَقَالَ:
And from it is what is reported that he-asws consoled Umar Bin Al-Khattab of a son of his who had expired: –
| إِنَّا نُعَزِّيكَ لَا أَنَّا عَلَى ثِقَةٍ | مِنَ الْحَيَاةِ وَ لَكِنْ سُنَّةَ الدِّينِ | |
| فَلَا الْمُعَزَّى بِبَاقٍ بَعْدَ مَيِّتِهِ | وَ لَا الْمُعَزِّي وَ لَوْ عَاشَا إِلَى حِينٍ. |
‘We-asws are not consoling you, nor am I-asws upon trust from the life, but it is a Sunnah of the religion. So, neither would the consoled be remaining after his death, nor will the consoled, even if he were to live to a time’’.[312]
105- وَ مِنْهُ فِي الشِّكَايَةِ عَنْ مُنَافِقِي زَمَانِهِ صَلَوَاتُ اللَّهِ عَلَيْهِ:
And from it is the complaint about hypocrites of his-asws time: –
| لَوْ لَا الَّذِينَ لَهُمْ وِرْدٌ يَقُومُونَا | وَ آخَرِينَ لَهُمْ سَرْدٌ يَصُومُونَا | |
| تَدَكْدَكَتْ أَرْضُكُمْ مِنْ تَحْتِكُمْ سَحَراً | لِأَنَّكُمْ قَوْمُ سَوْءٍ لَا تُطِيعُونَا. |
‘Had it not been for those having quality standing up for us and other having follow-up, your land would have been crushed from beneath you like magic, because you are an evil people, not obeying us’’.[313]
106- وَ مِنْهُ فِي نَفْيِ تَأْثِيرِ النُّجُومِ:
And from it in negating the influence of the stars (astrology): –
| أَتَانِي يُهَدِّدُنِي بِالنُّجُومِ | وَ مَا هُوَ مِنْ شَرِّهِ كَائِنٌ | |
| ذُنُوبِي أَخَافُ فَأَمَّا النُّجُومُ | فَإِنِّي مِنْ شَرِّهَا آمِنٌ. |
‘A Jew came to me-asws with the stars (astrology) and what would be happening from its evils. I-asws fear my-asws sins, – as for the stars, I-asws am safe from their evils’’.[314]
107- وَ مِنْهُ فِي الْمُفَاخَرَةِ:
And from it regarding the priding: –
| نَحْنُ الْكِرَامُ بَنُو الْكِرَامِ | وَ طِفْلُنَا فِي الْمَهْدِ يُكْنَى | |
| إِنَّا إِذَا قَعَدَ اللِّئَامُ | عَلَى بِسَاطِ الْعِزِّ قُمْنَا. |
‘We are the honourable ones – sons of the honourable ones, and our children are teknonymed as such in the cradle. We, when we sit, there is harmony, we stand upon the carpets of honour’’.[315]
108- وَ قَالَ عَبْدُ اللَّهِ بْنُ وَهْبٍ الرَّاسِبِيُّ [رَئِيسُ الْخَوَارِجِ] فِي النَّهْرَوَانِ:
| أَضْرِبُكُمْ وَ لَا أَرَى أَبَا الْحَسَنِ | ذَاكَ الَّذِي ضَلَّ إِلَى الدُّنْيَا رَكَنَ |
And Abdullah Bin Wahab Al-Rasy (chief of the Kharijites) said during (battle of) Al-Nahrawan: ‘I am striking you and I do not see Abu Al-Hassan-asws, that is the one-asws who has strayed to the world, inclining’.
فَأَجَابَهُ [عَلِيٌ] صَلَوَاتُ اللَّهِ عَلَيْهِ:
| يَا أَيُّهَا الْمُشْرِكُ يَا مَنِ افْتَتَنَ | وَ الْمُتَمَنِّي أَنْ يَرَى أَبَا الْحَسَنِ | |
| إِلَيَّ فَانْظُرْ أَيُّنَا يَلْقَى الْغَبَنَ |
He-asws answered him: ‘O you Polytheist! O one who is tempted and the wisher that he could see Abu Al-Hassan-asws! To me-asws! Look, which of us is facing the deception’’.[316]
109- وَ مِنْهُ خِطَاباً لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ إِظْهَاراً لِلْإِخْلَاصِ لَهُ:
And from it is addressing to the Prophet-saww and manifesting the sincerity to him-saww: –
| يَا أَكْرَمَ الْخَلْقِ عَلَى اللَّهِ | وَ الْمُصْطَفَى بِالشَّرَفِ الْبَاهِي | |
| مُحَمَّدُ الْمُخْتَارُ مَهْمَا أَتَى | مِنْ مُحْدَثٍ مُسْتَفْظَعٍ نَاهِي | |
| فَانْدُبْ لَهُ حَيْدَرَ لَا غَيْرَهُ | فَلَيْسَ بِالْغُمْرِ وَ لَا اللَّاهِي |
‘O most honourable of the people to Allah-azwj, and the one Chosen with the glorious nobility, Muhammad-saww, the most Preferred! Whatever came from an event, a prohibitive atrocity, he-saww sent Hyder-asws to it, not someone else, he-asws is neither with a deception nor the frivolity.
| تَرَى عِمَادَ الْكُفْرِ مِنْ سَيْفِهِ | مُنَكَّساً بَاطِلُهُ وَاهِي | |
| هَلِ الْعِدَى إِلَّا ذِئَابٌ عَوَتْ | مَعَ كُلِّ نَاسٍ نَفْسُهُ سَاهِي | |
| سَيُهْزَمُ الْجَمْعُ عَلَى عَقْبِهِ | بِحَيْدَرٍ وَ النَّصْرُ لِلَّهِ. |
You see the pillars of Kufr to be overturned its falsehood from his-asws sword to be flimsy. Are the enemies except as moaning wolves? With every people is its negligent soul. He-azwj will defeat the crowd upon its heels by Hyder-asws and the victory is for Allah-azwj’’.[317]
1110- وَ مِنْهُ افْتِخَاراً بِالْمَنَاقِبِ وَ الْفَضَائِلِ:
And from it is priding with the virtues and the merits: –
| أَنَا لِلْفَخْرِ أَلِيهَا وَ بِنَفْسِي أَتَّقِيهَا | نِعْمَةً مِنْ سَامِكِ السَّبْعِ بِمَا قَدْ خَصَّنِيهَا | |
| لَنْ تَرَى فِي حَوْمَةِ الْهَيْجَاءِ لِي فِيهَا شَبِيهاً | وَ لِيَ السِّبْقَةُ فِي الْإِسْلَامِ طِفْلًا وَ وَجِيهاً | |
| وَ لِيَ الْقُرْبَةُ إِنْ قَامَ شَرِيفٌ يَنْتَمِيهَا | زَقَّنِي بِالْعِلْمِ زَقّاً فِيهِ قَدْ صِرْتُ فَقِيهاً |
‘I-asws am for priding a bounty, and with myself-asws I-asws saved it, being a bounty from Your-azwj seventh sky with what You-azwj have Specialised us-asws with. You-azwj will never see any turmoil in me-asws, combating to me-asws, any resemblance in it, and for me-asws is the precedence in Al-Islam as a child and a face (honour), and for me-asws is the kinship of a noble belonging to it. He-azwj Purified me-asws with the knowledge, a Purification, being in it I-asws have become understanding.
| وَ لِيَ الْفَخْرُ عَلَى النَّاسِ بِعُرْسِي وَ بَنِيهَا | ثُمَّ فَخْرِي بِرَسُولِ اللَّهِ إِذْ زَوَّجَنِيهَا | |
| لِي مَقَامَاتٌ بِبَدْرٍ حِينَ حَارَ النَّاسُ فِيهَا | وَ بِأُحْدٍ وَ حُنَيْنٍ لِي صَوْلَاتٌ تَلِيهَا | |
| وَ أَنَا الْحَامِلُ لِلرَّايَةِ حَقّاً أَحْتَوِيهَا | وَ أَنَا الْقَاتِلُ عَمْراً حِينَ حَارَ النَّاسُ تَيْهاً |
And for me-asws is the priding upon the people with my-asws bride-asws and her-asws two sons-asws. Then my-asws pride is with Rasool-Allah-saww when he-saww got her-asws married to me-asws. For me-asws there are positions at Badr when the people were confused during it, at Ohad, and Hunayn there were valued assets for me-asws. And I-asws am the bearer of the flag of truth, being with it, and I-asws am the killer of Amro (Bin Abd Wadd) when he terrified the people to the core.
| وَ إِذَا ضَرَّمَ حَرْباً أَحْمَدُ قَدَّمَنِيهَا | وَ إِذَا نَادَى رَسُولُ اللَّهِ نَحْوِي قُلْتُ إِيهاً | |
| وَ أَنَا الْمُسْقِي كَأْساً لَذَّةَ الْأَنْفُسِ فِيهَا | هِبَةُ اللَّهِ فَمَنْ مِثْلِي فِي الدُّنْيَا شَبِيهاً. |
And when the war of Ahmad-saww raged, he-saww sent me-asws forward, and when Rasool-Allah-saww called out towards me-asws, I-asws said: ‘Here!’ And I-asws am quenched the cup of pleasure of the soul wherein is Gift of Allah-azwj. So, who is like me-asws in the world, (with) any resemblance?’’[318]
111- وَ مِنْهُ إِظْهَاراً لِلشَّجَاعَةِ:
And from it is manifestation of the bravery: –
| أَنَا مُذْ كُنْتُ صَبِيّاً ثَابِتُ الْقَلْبِ جَرِيّاً | أَبْطَلُ الْأَبْطَالِ قَهْراً ثُمَّ لَا أَفْزَعُ شَيْئاً | |
| يَا سِبَاعَ الْبَرِّ رِيفِي وَ كُلِي ذَا اللَّحْمِ نِيّاً. |
‘I-asws, since I-asws was a child, was of affirmed hearts, courageous. I-asws nullified the heroes turning them backwards, then I-asws did not panic with anything. O lion of righteousness, and eat all that flesh in good intention’’.[319]
112- وَ قَالَ بَعْضُ الْأَعَادِي خِطَاباً لِعَسْكَرِهِ عَلَيْهِ السَّلَامُ:
| أَضْرِبُكُمْ وَ لَوْ أَرَى عَلِيّاً | أُلْبِسُهُ أَبْيَضَ مَشْرَفِيّاً |
And one of the enemies said addressing to his-asws army: – ‘I will strike you, and if I were to see Ali-asws, I will clothe him-asws with white (shroud) honourably’’.
فَأَجَابَهُ صَلَوَاتُ اللَّهِ عَلَيْهِ:
| يَا أَيُّهَذَا الْمُبْتَغِي عَلِيّاً | إِنِّي أَرَاكَ جَاهِلًا غَبِيّاً | |
| قَدْ كُنْتَ عَنْ لِقَائِهِ غَنِيّاً | هَلُمَّ فَادْنُ هَاهُنَا إِلَيَّا |
He-asws answered him: ‘O you seeker of Ali-asws! I-asws see you as ignorant, stupid. You were needless from meeting him-asws (in battle). Come nearer to over here, come!’’[320]
113- وَ مِنْهُ فِي تَخْوِيفِ بَعْضِ الْكُفَّارِ:
And from it in frightening one of the Kafirs: –
| سَيْفُ رَسُولِ اللَّهِ فِي يَمِينِي | وَ فِي يَسَارِي قَاطِعُ الْوَتِينِ | |
| وَ كُلُّ مَنْ بَارَزَنِي يَجِينِي | أَضْرِبُهُ بِالسَّيْفِ عَنْ قَرِينِي | |
| مُحَمَّدٍ وَ عَنْ سَبِيلِ الدِّينِ | هَذَا قَلِيلٌ عَنْ طِلَابِ عِينٍ. |
‘The sword of Rasool-Allah-saww is in my-asws right hand, and in my-asws left hand is the cutting vein, and everyone who duels me-asws considers me-asws a coward. I-asws strike him with the sword on behalf of my-asws pair, Muhammad-asws, and on behalf of the way of religion. This is little about the scholarly eye’’.[321]
114- وَ مِنْهُ فِي تَهْدِيدِ بَعْضِ الْأَشْرَارِ:
And from it in threatening one of the evil ones: –
| الْيَوْمَ أَبْلُو حَسَبِي وَ دِينِي | بِصَارِمٍ تَحْمِلُهُ يَمِينِي | |
| عِنْدَ اللِّقَا أَحْمِي بِهِ عَرِينِي. |
‘Today I-asws shall fulfil my-asws affiliation and my-asws religion with a sword carried by my-asws right hand, during the meeting (battle), I-asws protect my-asws den with it’’.[322]
115- وَ كَانَ نَقْشُ سَيْفِهِ عَلَيْهِ السَّلَامُ:
| أَسَدٌ عَلَى أَسَدٍ يَطُولُ بِصَارِمٍ | عَضْبِ يَمَانٍ فِي يَمِينِ يَمَانٍ. |
And the engraving of his-asws sword was: ‘It is befitting upon a lion to have a long sword, piercing, a weapon in a right hand of a weapon’’.[323]
116- وَ مِنْهُ [مَا أَنْشَدَهُ] فِي [وَقْعَةِ] الْجَمَلِ مُخَاطِباً لِابْنِ الْحَنَفِيَّةِ [مُحَمَّدٍ ابْنِهِ] رَضِيَ اللَّهُ عَنْهُ:
And from it is what he-asws prosed during the event of the camel addressing Ibn Al-Hanafiya (his-asws son Muhammad), may Allah-azwj be Pleased from him: –
| اقْحُمْ فَلَنْ تَنَالَكَ الْأَسِنَّةُ | وَ إِنَّ لِلْمَوْتِ عَلَيْكَ جُنَّةً. |
‘Understand and the blade will never hit you, and that the death is a shield upon you’’.[324]
117- وَ مِنْهُ تَمَنِّياً لِلْعَدَمِ خَوْفاً مِنْ عَذَابِ اللَّهِ تَعَالَى وَ تَذَلُّلًا لَهُ:
And from it is wishing for the nothing, fearing from Punishment of Allah-azwj the Exalted and the humbleness to Him-azwj:
‘If only my-asws mother-as had not given me-asws birth! If only I-asws had died as a child! If only I-asws was grass, the lambs would have eaten me-asws in small pieces’’.[325] (Derogatory – These are actually the words of Abu Bakr)
118- وَ مِنْهُ فِي الشَّكْوَى عَنْ [أَهْلِ] الزَّمَانِ:
And from it regarding the complaint about the people of the times: –
| عَجَباً لِلزَّمَانِ فِي حَالَتَيْهِ | وَ بَلَاءٍ دُفِعْتُ مِنْهُ إِلَيْهِ | |
| رُبَّ يَوْمٍ بَكَيْتُ مِنْهُ فَلَمَّا | صِرْتُ فِي غَيْرِهِ بَكَيْتُ عَلَيْهِ. |
‘Strange of the times in its two situations, and a calamity being pushed from it to it. It may be a day I-asws shall weep from it. When it comes to be upon someone else, I-asws would weep upon him’’.[326]
119- وَ مِنْهُ تَرْغِيباً فِي التَّهَجُّدِ:
And from it is being desirous regarding the night Salat: –
| يَا نَفْسُ قُومِي فَقَدْ قَامَ الْوَرَى | إِنْ يَنَمِ النَّاسُ فَذُو الْعَرْشِ يَرَى | |
| وَ أَنْتَ يَا عَيْنُ دَعِي عَنِّي الْكَرَى | عِنْدَ الصَّبَاحِ يُحْمَدُ الْقَوْمُ السُّرَى. |
‘O soul of my-asws people, the piety has stood up. If the people are sleeping, the One-azwj with the Throne is Seeing, and you, O eye, leave the drowsiness away from me-asws at the morning, by the praise of the people of good acts’’.[327]
[1] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1010
[2] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1011
[3] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1012
[4] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1013
[5] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1014
[6] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1015
[7] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1016
[8] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1017
[9] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1018
[10] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1019
[11] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1020
[12] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1021
[13] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1022
[14] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1023
[15] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1024
[16] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1025
[17] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1026
[18] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1027
[19] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1028
[20] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1029
[21] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1030
[22] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1031 a
[23] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1031 b
[24] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1032
[25] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1033
[26] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1034
[27] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1035
[28] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1036
[29] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1037
[30] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1038
[31] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1039
[32] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1040
[33] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1041
[34] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1042
[35] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1043
[36] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1044
[37] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1045
[38] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1046
[39] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1047
[40] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1048
[41] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1049
[42] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1050
[43] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1051
[44] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1052
[45] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1053
[46] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1054
[47] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1055
[48] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1056
[49] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1057
[50] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1058
[51] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1059
[52] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1060
[53] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1061
[54] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1062
[55] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1063
[56] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1064
[57] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1065
[58] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1066
[59] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1067
[60] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1068
[61] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1069
[62] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1070
[63] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1071
[64] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1072
[65] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1073
[66] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1074
[67] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1075
[68] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1076
[69] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1077
[70] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1078
[71] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1079
[72] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1080
[73] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1081
[74] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1082
[75] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1083
[76] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1084
[77] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1085
[78] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1086
[79] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1087
[80] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1088
[81] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1089
[82] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1090
[83] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1091
[84] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1092
[85] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1093
[86] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1094
[87] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1095
[88] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1096
[89] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1097
[90] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1098
[91] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1099
[92] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1100
[93] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1101
[94] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1102
[95] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1103
[96] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1104
[97] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1105
[98] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1106
[99] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1107
[100] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 34 H 1108
[101] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1118
[102] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1119
[103] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1120
[104] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1121
[105] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1122
[106] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1123
[107] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1124
[108] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1125
[109] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1126
[110] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1127
[111] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1128
[112] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1129
[113] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1130
[114] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1131
[115] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1132
[116] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1133
[117] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1134
[118] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1135
[119] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1136
[120] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1137
[121] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1138
[122] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1139
[123] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1140
[124] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1141
[125] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1142
[126] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1143
[127] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1144
[128] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1145
[129] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1146
[130] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1147
[131] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1148
[132] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1149
[133] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1150
[134] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1151
[135] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1152
[136] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1153
[137] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1154
[138] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1155
[139] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1156
[140] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1157 & 8
[141] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1159
[142] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1160
[143] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1161
[144] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1162
[145] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1163
[146] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1164
[147] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1165
[148] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1166
[149] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1167
[150] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1168
[151] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1169 a
[152] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1169 b
[153] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1169 c
[154] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1170
[155] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1171
[156] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1172
[157] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1173
[158] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1174
[159] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 a
[160] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 b
[161] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 c
[162] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 d
[163] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 e
[164] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 f
[165] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 g
[166] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 h
[167] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 i
[168] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 j
[169] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 k
[170] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 l
[171] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 m
[172] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 n
[173] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 o
[174] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 p
[175] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 q
[176] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 s
[177] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 t
[178] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 u
[179] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 v
[180] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 w
[181] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 x
[182] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 y
[183] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 z
[184] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 za
[185] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1175 zb
[186] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1176
[187] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1177
[188] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1178
[189] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1179
[190] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1180
[191] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1181
[192] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1182
[193] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1183
[194] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1184
[195] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1185
[196] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1186
[197] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1187
[198] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1188
[199] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1189
[200] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1190
[201] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1191
[202] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1192
[203] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1196
[204] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1197
[205] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 35 H 1198
[206] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 1
[207] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 2
[208] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 3
[209] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 4
[210] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 5
[211] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 6
[212] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 7
[213] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 8
[214] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 9
[215] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 10
[216] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 11
[217] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 12
[218] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 13
[219] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 14
[220] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 15
[221] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 16
[222] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 17
[223] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 18
[224] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 19
[225] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 20
[226] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 21
[227] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 22
[228] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 23
[229] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 24
[230] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 25
[231] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 26
[232] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 27
[233] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 28
[234] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 29
[235] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 30
[236] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 31
[237] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 32
[238] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 33 a
[239] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 33 b
[240] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 34
[241] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 35
[242] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 36
[243] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 37
[244] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 38
[245] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 39 a
[246] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 39 b
[247] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 40
[248] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 41
[249] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 42
[250] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 43
[251] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 44
[252] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 45
[253] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 46
[254] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 47
[255] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 48
[256] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 49
[257] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 50
[258] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 51
[259] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 52
[260] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 53
[261] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 54
[262] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 55
[263] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 56
[264] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 57
[265] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 58
[266] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 59
[267] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 60
[268] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 61
[269] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 62
[270] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 63
[271] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 64
[272] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 65
[273] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 66
[274] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 67
[275] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 68
[276] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 69
[277] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 70
[278] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 71
[279] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 72
[280] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 73
[281] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 74
[282] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 75
[283] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 76
[284] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 77
[285] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 78
[286] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 79
[287] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 80
[288] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 81
[289] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 82
[290] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 82
[291] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 83
[292] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 84
[293] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 85
[294] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 86
[295] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 87
[296] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 88
[297] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 89
[298] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 90
[299] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 91
[300] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 92
[301] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 93
[302] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 94
[303] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 95
[304] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 96
[305] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 97
[306] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 98
[307] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 99
[308] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 100
[309] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 101
[310] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 102
[311] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 103
[312] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 104
[313] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 105
[314] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 106
[315] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 107
[316] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 108
[317] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 109
[318] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 110
[319] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 111
[320] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 112
[321] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 113
[322] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 114
[323] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 115
[324] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 116
[325] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 117
[326] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 118
[327] Bihar Al-Anwaar – V 34, The book of Fitna (Strife) And Ordeals, Ch 36 H 119