ج 40
Volume 40
Part 3 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 97 قضاياه صلوات الله عليه و ما هدى قومه إليه مما أشكل عليهم من مصالحهم و قد أوردنا كثيرا من قضاياه في باب علمه ع
CHAPTER 97 – HIS-asws JUDGMENTS, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws, AND WHAT HE-asws GUIDED HIS-asws PEOPLE TOWARDS FROM WHAT WAS PROBLEMATIC UPON THEM, FROM THEIR BETTERMENT, AND WE HAS REFERRED TO A LOT OF HIS-asws JUDGMENTS IN THE CHAPTER OF HIS-asws KNOWLEDGE
1- قب، المناقب لابن شهرآشوب قَالَ الطَّبَرِيُّ وَ مُجَاهِدٌ فِي تَارِيخَيْهِمَا جَمَعَ عُمَرُ بْنُ الْخَطَّابِ النَّاسَ يَسْأَلُهُمْ مِنْ أَيِّ يَوْمِ نَكْتُبُ فَقَالَ عَلِيٌّ ع مِنْ يَوْمَ هَاجَرَ رَسُولُ اللَّهِ ص وَ نَزَلَ أَرْضَ الشِّرْكِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Tabari and Mujahid said in their (books of) history,
‘Umar Bin Al-Khattab gathered the people asking them, ‘From which day shall we write (the calendar)?’ Ali-asws said: ‘From the day Rasool-Allah-saww emigrated and descended in the land of Shirk’.
فَكَأَنَّهُ أَشَارَ أَنْ لَا تَبْتَدِعُوا بِدْعَةً وَ تَأَرَّخُوا كَمَا كَانُوا يَكْتُبُونَ فِي زَمَانِ رَسُولِ اللَّهِ ص لِأَنَّهُ لَمَّا قَدِمَ النَّبِيُّ ص الْمَدِينَةَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ أَمَرَ بِالتَّارِيخِ فَكَانُوا يُؤَرِّخُونَ بِالشَّهْرِ وَ الشَّهْرَيْنِ مِنْ مَقْدَمِهِ إِلَى أَنْ تَمَّتْ لَهُ سَنَةٌ ذَكَرَهُ التَّارِيخِيُّ عَنِ ابْنِ شِهَابٍ.
It is as if he had indicated, ‘You should not begin an innovation and write the date like what they were writing during the era of Rasool-Allah-saww, because when the Prophet-saww arrived at Al-Medina during the month of Rabbi Al-Awwal, he-saww instructed with the date, so they were writing with the month and the two months from his-saww arrival until the year had been completed for him-saww. He mentioned the date from Ibn Shihab’’.[1]
2- قب، المناقب لابن شهرآشوب فِي رِوَايَةٍ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لِوَشَّاءٍ ادْنُ مِنِّي قَالَ فَدَنَوْتُ مِنْهُ فَقَالَ امْضِ إِلَى مَحَلَّتِكُمْ سَتَجِدُ عَلَى بَابِ الْمَسْجِدِ رَجُلًا وَ امْرَأَةً يَتَنَازَعَانِ فَأْتِنِي بِهِمَا
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub’ in a report,
‘Amir Al-Momineen-asws said to Washa: ‘Come near me-asws!’ He said, ‘I went closer to him-asws’. He-asws said: ‘Go to your neighbourhood, you will be finding at the door of the Masjid, a man and a woman contending (opposing), come with them to me-asws’.
قَالَ فَمَضَيْتُ فَوَجَدْتُهُمَا يَخْتَصِمَانِ فَقُلْتُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَدْعُوكُمَا فَسِرْنَا حَتَّى دَخَلْنَا عَلَيْهِ فَقَالَ يَا فَتَى مَا شَأْنُكَ وَ هَذِهِ الِامْرَأَةَ
He said, ‘I went and found them contending. I said, ‘Amir Al-Momineen-asws is calling both of you’. We went and entered to see him-asws. He-asws said: ‘O youth! What is your matter and this woman?’
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي تَزَوَّجْتُهَا وَ أَمْهَرْتُ وَ أَمْلَكْتُ وَ زَفَفْتُ فَلَمَّا قَرُبْتُ مِنْهَا رَأَتِ الدَّمَ وَ قَدْ حِرْتُ فِي أَمْرِي فَقَالَ ع هِيَ عَلَيْكَ حَرَامٌ وَ لَسْتَ لَهَا بِأَهْلٍ فَمَاجَ النَّاسُ فِي ذَلِكَ
He said, ‘O Amir Al-Momineen-asws! I married her and dowered her and possessed, and she was escorted (to me). When I went near her, I saw the blood, and I was confused regarding my matter’. He-asws said: ‘She is Prohibited unto you, and you aren’t rightful for her’. The people differed regarding that.
فَقَالَ لَهَا هَلْ تَعْرِفِينِي فَقَالَتْ سَمَاعٌ أَسْمَعُ بِذِكْرِكَ وَ لَمْ أَرَكَ فَقَالَ فَأَنْتِ فُلَانَةُ بِنْتُ فُلَانٍ مِنْ آلِ فُلَانٍ فَقَالَتْ بَلَى وَ اللَّهِ
He-asws said to her: ‘Do you recognise me-asws?’ She said, ‘By hearing. I have heard your-asws mention and have not seen you-asws’. He-asws said: ‘You are so and so, daughter of so and so, from the family of so and so?’ She said, ‘Yes, by Allah-azwj!’
فَقَالَ أَ لَمْ تَتَزَوَّجِي بِفُلَانِ بْنِ فُلَانٍ مُتْعَةً سِرّاً مِنْ أَهْلِكِ أَ لَمْ تَحْمِلِي مِنْهُ حَمْلًا ثُمَّ وَضَعْتِيهِ غُلَاماً ذَكَراً سَوِيّاً ثُمَّ خَشِيتِ قَوْمَكِ وَ أَهْلَكِ فَأَخَذْتِيهِ وَ خَرَجْتِ لَيْلًا حَتَّى إِذَا صِرْتِ فِي مَوْضِعٍ خَالٍ وَضَعْتِيهِ عَلَى الْأَرْضِ ثُمَّ وَقَفْتِ مُقَابَلَتَهُ فَحَنَنْتِ عَلَيْهِ فَعُدْتِ أَخَذْتِيهِ ثُمَّ عُدْتِ طَرَحْتِيهِ حَتَّى بَكَى وَ خَشِيتِ الْفَضِيحَةَ
He-asws said: ‘Did you not get married to so and so in Mut’ah secretly from your family? Did you not get pregnant from him with a child? Then you gave birth to a male child, complete. Then you feared your people and your family, so you took him and went out at night until when you came to a vacant place, you placed him upon the ground. Then you stood facing him and bent down to him and decided to take him. Then you decided to drop him until he cried, and you feared the exposure.
فَجَاءَتِ الْكِلَابُ فَأَنْبَحَتْ عَلَيْكِ فَخِفْتِ فَهَرْوَلْتِ فَانْفَرَدَ مِنَ الْكِلَابِ كَلْبٌ فَجَاءَ إِلَى وَلَدِكِ فَشَمَّهُ ثُمَّ نَهَشَهُ لِأَجْلِ رَائِحَةِ الزُّهُومَةِ فَرَمَيْتِ الْكَلْبَ إِشْفَاقاً فَشَجَجْتِيهِ فَصَاحَ فَخَشِيتِ أَنْ يُدْرِكَكِ الصَّبَاحُ فَيُشْعَرَ بِكِ فَوَلَّيْتِ مُنْصَرِفَةً وَ فِي قَلْبِكِ مِنَ الْبَلَابِلِ فَرَفَعْتِ يَدَيْكِ نَحْوَ السَّمَاءِ وَ قُلْتِ اللَّهُمَّ احْفَظْهُ يَا حَافِظَ الْوَدَائِعِ
The dogs came and barked at you, so you feared and ran, and a dog from the dogs was alone. It came to your son and smelt him, then it tried to bite it due to the reason of the smell of his flesh, but you pelted the dog out of compassion (for your son). You injured it and it shrieked. You feared that the morning might come across you, so (people) would become aware of you. You turned around leaving, and in your heart was confusion, so you raised your hand towards the sky and said, ‘O Allah-azwj! Protect him. O Protector of the entrustments!’
قَالَتْ بَلَى وَ اللَّهِ كَانَ هَذَا جَمِيعُهُ وَ قَدْ تَحَيَّرْتُ فِي مَقَالَتِكَ فَقَالَ أَيْنَ الرَّجُلُ فَجَاءَ فَقَالَ اكْشِفْ عَنْ جَبِينِكَ فَكَشَفَ
She said, ‘Yes, by Allah-azwj! The entirety of this had happened, and I am bewildered regarding your-asws words’. He-asws said: ‘Where is the man (her newly married husband)?’ He came. He-asws said: ‘Uncover from your side!’ He uncovered.
فَقَالَ لِلْمَرْأَةِ هَا الشَّجَّةُ فِي قَرْنِ وَلَدِكِ وَ هَذَا الْوَلَدُ وَلَدُكِ وَ اللَّهُ تَعَالَى مَنَعَهُ مِنْ وَطْئِكِ بِمَا أَرَاهُ مِنْكِ مِنَ الْآيَةِ الَّتِي صَدَّتْهُ وَ اللَّهُ قَدْ حَفِظَ عَلَيْكِ كَمَا سَأَلْتِيهِ فَاشْكُرِي اللَّهَ عَلَى مَا أَوْلَاكِ وَ حَبَاكِ.
He-asws said to the woman: ‘Here is the marking in the side of your son, and this child, is (actually) your son, and Allah-azwj the Exalted has Prevented him from copulating with you due to what He-azwj had Seen from you of the sign which you had protected him, and Allah-azwj has Protected upon you like what you had Asked Him-azwj to. So, thank Allah-azwj upon what He-azwj Made you to be foremost and Gifted you’’.[2]
الْوَاقِدِيُّ وَ إِسْحَاقُ الطَّبَرِيُ أَنَّ عُمَيْرَ بْنَ وَائِلٍ الثَّقَفِيَّ أَمَرَهُ حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ أَنْ يَدَّعِيَ عَلَى عَلِيٍّ ع ثَمَانِينَ مِثْقَالًا مِنَ الذَّهَبِ وَدِيعَةً عِنْدَ مُحَمَّدٍ ص وَ أَنَّهُ هَرَبَ مِنْ مَكَّةَ وَ أَنْتَ وَكِيلُهُ فَإِنْ طَلَبَ بَيِّنَةَ الشُّهُودِ فَنَحْنُ مَعْشَرَ قُرَيْشٍ نَشْهَدُ عَلَيْهِ وَ أَعْطَوْهُ عَلَى ذَلِكَ مِائَةَ مِثْقَالٍ مِنَ الذَّهَبِ مِنْهَا قِلَادَةٌ عَشَرَةُ مَثَاقِيلَ لِهِنْدٍ
Al Waqidi (wahabi imam) and Is’haq Al Tabari –
‘Umey Bin Wa’il Al-Saqafy was ordered by Hanzala Bin Abu Sufyan that he claims against Ali-asws eighty ounces of gold as being an entrustment with Muhammad-saww, and that he-saww had fled from Makkah and (say), ‘You-asws are his-saww representative’. If he-asws demands proof of the witnesses, then we, community of Quraysh, we shall testify upon it’. And they gave him one hundred ounces of gold, from it was an Indian necklace of gold.
فَجَاءَ وَ ادَّعَى عَلَى عَلِيٍّ ع فَاعْتَبَرَ الْوَدَائِعَ كُلَّهَا وَ رَأَى عَلَيْهَا أَسَامِيَ أَصْحَابِهَا وَ لَمْ يَكُنْ لِمَا ذَكَرَهُ عُمَيْرٌ خَبَرٌ فَنَصَحَ لَهُ نُصْحاً كَثِيراً فَقَالَ إِنَّ لِي مَنْ يَشْهَدُ بِذَلِكَ وَ هُوَ أَبُو جَهْلٍ وَ عِكْرِمَةُ وَ عُقْبَةُ بْنُ أَبِي مُعَيْطٍ- وَ أَبُو سُفْيَانَ وَ حَنْظَلَةُ-
He came and claimed upon Ali-asws. He-asws considered the entrustments, all of them, and saw names of their owner upon them, and there did not happen to be any news of Umeyr being mentioned. He-asws gave him a lot of advice. He said, ‘For me there are ones who can testify with that, and they are Abu Jahl-la, and Ikrimah, and Uqba Bin Abu Mueet, and Abu Sufyan and Hanzala’.
فَقَالَ ع مَكِيدَةٌ تَعُودُ إِلَى مَنْ دَبَّرَهَا ثُمَّ أَمَرَ الشُّهُودَ أَنْ يَقْعُدُوا فِي الْكَعْبَةِ ثُمَّ قَالَ لِعُمَيْرٍ يَا أَخَا ثَقِيفٍ أَخْبِرْنِي الْآنَ حِينَ دَفَعْتَ وَدِيعَتَكَ هَذِهِ إِلَى رَسُولِ اللَّهِ ص أَيَّ الْأَوْقَاتِ كَانَ قَالَ ضَحْوَةَ نَهَارٍ فَأَخَذَهَا بِيَدِهِ وَ دَفَعَهَا إِلَى عَبْدِهِ
He-asws said: ‘(It is) a plot (which will) return to the one who arranged it’. Then he-asws instructed for the witnesses to be seated in the Kabah, then he-asws said to Umeyr: ‘O brother of Saqeef! Inform me-asws now, when did you deposit this entrustment to Rasool-Allah-saww, which timing was it?’ He said, ‘It was forenoon. He-saww had taken it with his-saww hands and handed it to his-saww slave’’.
ثُمَّ اسْتَدْعَى بِأَبِي جَهْلٍ وَ سَأَلَهُ عَنْ ذَلِكَ قَالَ مَا يَلْزَمُنِي ذَلِكَ ثُمَّ اسْتَدْعَى بِأَبِي سُفْيَانَ وَ سَأَلَهُ فَقَالَ دَفَعَهُ عِنْدَ غُرُوبِ الشَّمْسِ وَ أَخَذَهَا مِنْ يَدِهِ وَ تَرَكَهَا فِي كُمِّهِ
Then he-asws called Abu Jahl-la and asked him-la about that. He-la said: ‘That does not obligate me-la’. Then he-asws called Abu Sufyan and asked him, ‘He said, ‘He hand handed it at the setting of the sun, and he-saww had taken it from his hand and left it in his-saww sleeve’.
ثُمَّ اسْتَدْعَى حَنْظَلَةَ وَ سَأَلَهُ عَنْ ذَلِكَ فَقَالَ كَانَ عِنْدَ وَقْتِ وُقُوفِ الشَّمْسِ فِي كَبِدِ السَّمَاءِ وَ تَرَكَهَا بَيْنَ يَدَيْهِ إِلَى وَقْتِ انْصِرَافِهِ ثُمَّ اسْتَدْعَى بِعُقْبَةَ وَ سَأَلَهُ عَنْ ذَلِكَ فَقَالَ تَسَلَّمَهَا بِيَدِهِ وَ أَنْفَذَهَا فِي الْحَالِ إِلَى دَارِهِ وَ كَانَ وَقْتَ الْعَصْرِ
Then he-asws called Hanzala and asked him about that. He said, ‘It was during a time of rising of the sun in the mid-point of the sun, and he-saww had left it in his-saww hand up to the time of his leaving’. Then he-asws called Uqbah and asked him about that. He said, ‘He had submitted it in his-saww hand and he-saww had taken it and went with it to his-saww house, and it was the time of afternoon’.
ثُمَّ اسْتَدْعَى بِعِكْرِمَةَ وَ سَأَلَهُ عَنْ ذَلِكَ فَقَالَ كَانَ بُزُوغَ الشَّمْسِ أَخَذَهَا فَأَنْفَذَهَا مِنْ سَاعَتِهِ إِلَى بَيْتِ فَاطِمَةَ ع ثُمَّ أَقْبَلَ عَلَى عُمَيْرٍ وَ قَالَ لَهُ أَرَاكَ قَدِ اصْفَرَّ لَوْنُكَ وَ تَغَيَّرَتْ أَحْوَالُكَ
Then he-asws called Ikrimah and asked him about that. He said, ‘It was at the emergence that he-saww had taken it from its time to the house of (Syeda) Fatima-asws’. Then he-asws turned towards Umeyr and said to him: ‘I-asws can see your colour has changed and your state has changed’.
قَالَ أَقُولُ الْحَقَّ وَ لَا يُفْلِحُ غَادِرٌ وَ بَيْتِ اللَّهِ مَا كَانَ لِي عِنْدَ مُحَمَّدٍ ص وَدِيعَةٌ وَ إِنَّهُمَا حَمَلَانِي عَلَى ذَلِكَ وَ هَذِهِ دَنَانِيرُهُمْ وَ عَقْدُ هِنْدٍ عَلَيْهَا اسْمُهَا مَكْتُوبٌ
He said, ‘I shall tell the truth, and a treacherous one will not succeed. By the House of Allah-azwj! There was no deposit for me-saww with Muhammad-saww, and these two have carried me upon that, and here are their Dinars, and a knot of Hind. Her name is written upon it’.
ثُمَّ قَالَ عَلِيٌّ ع ائْتُونِي بِالسَّيْفِ الَّذِي فِي زَاوِيَةِ الدَّارِ فَأَخَذَهُ وَ قَالَ أَ تَعْرِفُونَ هَذَا السَّيْفَ فَقَالُوا هَذَا لِحَنْظَلَةَ فَقَالَ أَبُو سُفْيَانَ هَذَا مَسْرُوقٌ فَقَالَ ع إِنْ كُنْتَ صَادِقاً فِي قَوْلِكَ فَمَا فَعَلَ عَبْدُكَ مهلع الْأَسْوَدُ قَالَ مَضَى إِلَى الطَّائِفِ فِي حَاجَةٍ لَنَا فَقَالَ هَيْهَاتَ أَنْ تَعُودَ تَرَاهُ ابْعَثْ إِلَيْهِ احْضُرْهُ إِنْ كُنْتَ صَادِقاً
Then Ali-asws said: ‘Bring me-asws the sword which is in a corner of the House (Kabah)!’ He-asws took it and said: ‘Do you recognise this sword?’ They said, ‘This is for Hanzala’. Abu Sufyan said, ‘This is (of) Masrouq’. He-asws said: ‘If you were truthful in your words, so what happened to your black slave Mahla’a?’ He said, ‘He went to Al-Taif regarding a need for us’. He-asws said: ‘Far be it! If you were to see him, send a message to him to present him, if you were truthful!’
فَسَكَتَ أَبُو سُفْيَانَ ثُمَّ قَامَ فِي عَشَرَةِ عَبِيدٍ لِسَادَاتِ قُرَيْشٍ فَنَبَشُوا بُقْعَةً عَرَفَهَا فَإِذَا فِيهَا الْعَبْدُ مهلع قَتِيلٌ فَأَمَرَهُمْ بِإِخْرَاجِهِ فَأَخْرَجُوهُ وَ حَمَلُوهُ إِلَى الْكَعْبَةِ فَسَأَلَهُ النَّاسُ عَنْ سَبَبِ قَتْلِهِ
Abu Sufyan was silent. Then he-asws stood among ten slaves of the chiefs of Quraysh, and they dug up a spot they knew of, and therein was the slave Mahla’a, killed. He-asws instructed them with extracting him. They extracted him and carried him to the Kabah. The people asked him-asws about the reason for him being killed.
فَقَالَ إِنَّ أَبَا سُفْيَانَ وَ وَلَدَهُ ضَمِنُوا لَهُ رِشْوَةَ عِتْقِهِ وَ حَثَّاهُ عَلَى قَتْلِي فَكَمَنَ لِي فِي الطَّرِيقِ وَ وَثَبَ عَلَيَّ لِيَقْتُلَنِي فَضَرَبْتُ رَأْسَهُ وَ أَخَذْتُ سَيْفَهُ فَلَمَّا بَطَلَتْ حِيلَتُهُمْ أَرَادُوا الْحِيلَةَ الثَّانِيَةَ بِعُمَيْرٍ
He-asws said: ‘Abu Sufyan and his son had guaranteed to him a bribery of freeing him and urged him upon killing me-asws. So, he lied in wait in the road and leapt upon me-asws to kill me-asws. I-asws struck his head and took the slave. When their trick had been invalidated, they intended the second trick by Umeyr’.
فَقَالَ عُمَيْرٌ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص.
Umeyr said, ‘I testify that there is no god except Allah-azwj and that Muhammad-saww is Rasool-saww of Allah-azwj’’.[3]
3- قب، المناقب لابن شهرآشوب أَمَّا مَا كَانَ مِنْ قَضَايَاهُ ع فِي زَمَنِ أَبِي بَكْرٍ فَقَدْ رُوِيَ أَنَّهُ سَأَلَ أَبَا بَكْرٍ رَجُلٌ عَنْ رَجُلٍ تَزَوَّجَ بِامْرَأَةٍ بُكْرَةً فَوَلَدَتْ عَشِيَّةً فَحَازَ مِيرَاثَهُ الِابْنُ وَ الْأُمُّ فَلَمْ يَعْرِفْ فَقَالَ عَلِيٌّ ع هَذَا رَجُلٌ لَهُ جَارِيَةٌ حُبْلَى مِنْهُ فَلَمَّا تَمَخَّضَتْ مَاتَ الرَّجُلُ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘As for what happened of his-asws judgments during the era of Abu Bakr, it has been reported that Abu Bakr was asked about a man who had married a virgin and she gave birth in the evening. The son and the mother acquired his inheritance. He did not know. Ali-asws said: ‘This is a man who had a maid who had become pregnant from him. When she gave birth, the husband died’’.
بيان: أي كانت الجارية حبلى من المولى فأعتقها و تزوجها بكرة فولدت عشيته فمات المولى.
Explanation – I.e., the slave girl became pregnant from the master. He freed her and married a virgin. She gave birth in the evening the master had died.[4]
4- قب، المناقب لابن شهرآشوب أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرَادَ قَوْمٌ عَلَى عَهْدِ أَبِي بَكْرٍ أَنْ يَبْنُوا مَسْجِداً بِسَاحِلِ عَدَنٍ فَكَانَ كُلَّمَا فَرَغُوا مِنْ بِنَائِهِ سَقَطَ فَعَادُوا إِلَيْهِ فَسَأَلُوهُ فَخَطَبَ وَ سَأَلَ النَّاسَ وَ نَاشَدَهُمْ إِنْ كَانَ عِنْدَ أَحَدٍ مِنْكُمْ عِلْمُ هَذَا فَلْيَقُلْ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Baseer,
‘From Abu Abdullah-asws having said: ‘In the era of Abu Bakr the people wanted to build a Masjid at the coast of Aden. Every time they were free from building it, it fell down. They referred to him asking him. He addressed and asked the people and adjured them, ‘If there was any knowledge of this with anyone of you, then let him speak!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع احْتَفِرُوا فِي مَيْمَنَتِهِ وَ مَيْسَرَتِهِ فِي الْقِبْلَةِ فَإِنَّهُ يَظْهَرُ لَكُمْ قَبْرَانِ مَكْتُوبٌ عَلَيْهِمَا أَنَا رَضْوَى وَ أُخْتِي حُبَّى مِتْنَا لَا نُشْرِكُ بِاللَّهِ الْعَزِيزِ الْجَبَّارِ وَ هُمَا مُجَرَّدَتَانِ فَاغْسِلُوهُمَا وَ كَفِّنُوهُمَا وَ صَلُّوا عَلَيْهِمَا وَ ادْفِنُوهُمَا ثُمَّ ابْنُوا مَسْجِدَكُمْ فَإِنَّهُ يَقُومُ بِنَاؤُهُ فَفَعَلُوا ذَلِكَ فَكَانَ كَمَا قَالَ ع.
Amir Al-Momineen-asws said: ‘Dig in its right (side) and its left in the Qiblah, two graves would be revealed for you all. It would be written upon these: “I am Razawy and my sister is Hubayy. We died not having had associated with Allah-azwj the Mighty, the Subduer”. And these two would be bare, so wash them and enshroud them and pray Salat upon them and bury them. Then build your Masjid, and your construction will stand’. They did that, and it happened like what he-asws had said’’.[5]
ابْنُ حَمَّادٍ وَ سَأَلَهُ نَصْرَانِيَّانِ مَا الْفَرْقُ بَيْنَ الْحُبِّ وَ الْبُغْضِ وَ مَعْدِنُهُمَا وَاحِدٌ وَ مَا الْفَرْقُ بَيْنَ الْحِفْظِ وَ النِّسْيَانِ وَ مَعْدِنُهُمَا وَاحِدٌ وَ مَا الْفَرْقُ بَيْنَ الرُّؤْيَا الصَّادِقَةُ وَ الرُّؤْيَا الْكَاذِبَةُ وَ مَعْدِنُهُمَا وَاحِدٌ
Ibn Hammad – And two Christians asked him (Abu Bakr): ‘What is the difference between the love and the hatred, and both their origins is one, and what is the difference between the memorisation and the forgetfulness, and both their origins is one, and what is the difference between the true dream and the false dream, and both their origins is one?’
فَأَشَارَ إِلَى عُمَرَ فَلَمَّا سَأَلَاهُ أَشَارَ إِلَى عَلِيٍّ ع فَلَمَّا سَأَلَاهُ عَنِ الْحُبِّ وَ الْبُغْضِ قَالَ إِنَّ اللَّهَ تَعَالَى خَلَقَ الْأَرْوَاحَ قَبْلَ الْأَجْسَادِ بِأَلْفَيْ عَامٍ فَأَسْكَنَهَا الْهَوَاءَ فَمَا تَعَارَفَ هُنَاكَ ائْتَلَفَ هَاهُنَا وَ مَا تَنَاكَرَ هُنَاكَ اخْتَلَفَ هَاهُنَا
He indicated to Umar. When they asked him, he indicated to Ali-asws. When they asked him-asws about the love and hatred, he-asws said: ‘Allah-azwj the Exalted Created the souls before the bodies by two thousand years. He-azwj Settled them in the air. So, whoever recognise over there get together over here, and whoever denied over there differ over here’.
ثُمَّ سَأَلَاهُ عَنِ الْحِفْظِ وَ النِّسْيَانِ فَقَالَ إِنَّ اللَّهَ تَعَالَى خَلَقَ ابْنَ آدَمَ وَ جَعَلَ لِقَلْبِهِ غَاشِيَةً فَمَهْمَا مَرَّ بِالْقَلْبِ وَ الْغَاشِيَةُ مُنْفَتِحَةٌ حَفِظَ وَ أَحْصَى وَ مَهْمَا مَرَّ بِالْقَلْبِ وَ الْغَاشِيَةُ مُنْطَبِقَةٌ لَمْ يَحْفَظْ وَ لَمْ يُحْصِ
Then they asked about the memorisation and the forgetfulness. He-asws said: ‘Allah-azwj the Exalted Created the son of Adam-as and Made a covering to be for his heart. Everything what passes by the heart while the covering is open, he memorises it and he keeps count, and everything what passes by the heart while the covering is covered, he does not memorise and does not keep count’.
ثُمَّ سَأَلَاهُ عَنِ الرُّؤْيَةِ الصَّادِقَةِ وَ الرُّؤْيَةِ الْكَاذِبَةِ فَقَالَ ع إِنَّ اللَّهَ تَعَالَى خَلَقَ الرُّوحَ وَ جَعَلَ لَهَا سُلْطَاناً فَسُلْطَانُهَا النَّفْسُ فَإِذَا نَامَ الْعَبْدُ خَرَجَ الرُّوحُ وَ بَقِيَ سُلْطَانُهُ فَيَمُرُّ بِهِ جِيلٌ مِنَ الْمَلَائِكَةِ وَ جِيلٌ مِنَ الْجِنِّ
Then they asked him about the true dream and the false dream. He-asws said: ‘Allah-azwj the Exalted Created the soul and Made an authority to be for them. Its authority is the self. So, when the servant sleeps, the soul exits, and its authority (self) remains. So, he passes by with it a group of the Angels and a group of the Jinn’.
فَمَهْمَا كَانَ مِنَ الرُّؤْيَا الصَّادِقَةِ فَمِنَ الْمَلَائِكَةِ وَ مَهْمَا كَانَ مِنَ الرُّؤْيَا الْكَاذِبَةِ فَمِنَ الْجِنِّ فَأَسْلَمَا عَلَى يَدَيْهِ وَ قُتِلَا مَعَهُ يَوْمَ صِفِّينَ.
Every time the true dream occurs, it is from the Angels, and every time the false dream occurs, it is from the Jinn’. They both became Muslims upon his-asws hands, and they were killed with him-asws on the day of (battle of) Siffeen’’.[6]
أَبُو دَاوُدَ وَ ابْنُ مَاجَةَ فِي سُنَنِهِمَا وَ ابْنُ بَطَّةَ فِي الْإِبَانَةِ وَ أَحْمَدُ فِي فَضَائِلِ الصَّحَابَةِ وَ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ فِي كِتَابِهِ بِطُرُقٍ كَثِيرَةٍ عَنْ زَيْدِ بْنِ أَرْقَمَ أَنَّهُ قِيلَ لِلنَّبِيِّ ص أَتَى إِلَى عَلِيٍّ ع بِالْيَمَنِ ثَلَاثَةُ نَفَرٍ يَخْتَصِمُونَ فِي وَلَدٍ لَهُمْ كُلُّهُمْ يَزْعُمُ أَنَّهُ وَقَعَ عَلَى أُمِّهِ فِي طُهْرٍ وَاحِدٍ وَ ذَلِكَ فِي الْجَاهِلِيَّةِ فَقَالَ عَلِيٌّ ع إِنَّهُمْ شُرَكَاءُ مُتَشَاكِسُونَ فَقَرَعَ عَلَى الْغُلَامِ بِاسْمِهِمْ فَخَرَجَتْ لِأَحَدِهِمْ فَأَلْحَقَ الْغُلَامَ بِهِ وَ أَلْزَمَهُ ثلثا [ثُلُثَيِ] الدِّيَةِ لِصَاحِبِهِ وَ زَجَرَهُمَا عَنْ مِثْلِ ذَلِكَ
Abu Dawood and Ibn Maja in their (books) ‘Sunan’, and Ibn Battah, and Ahmad in ‘Fazaail Al Sahaaba’, and Abu Bakr Bin Mardawayh in his book, by a lot of ways from Zayd Bin Arqam,
‘It was said to the Prophet-saww, ‘Three men came to Ali-asws at Al-Yemen disputing regarding a child. Each of them claimed that he had copulated with its mother in one clean period, and that had happened during the pre-Islamic period. Ali-asws said: ‘They are associating partners’. He-asws drew lots upon the child with their names, and it came out for one of them. He-asws attached the child with him and necessitated two-thirds wergild for his companions and rebuked them from something like that’.
فَقَالَ النَّبِيُّ ص الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِينَا أَهْلَ الْبَيْتِ مَنْ يَقْضِي عَلَى سُنَنِ دَاوُدَ ع.
The Prophet-saww said: ‘The Praise is for Allah-azwj Who Made among us-asws, People-asws of the Household, one who can judge upon the Sunnah of Dawood-as’’.[7]
ابْنُ جَرِيحٍ عَنِ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ص اشْتَرَى مِنْ أَعْرَابِيٍّ نَاقَةً بِأَرْبَعِمِائَةِ دِرْهَمٍ فَلَمَّا قَبَضَ الْأَعْرَابِيُّ الْمَالَ صَاحَ الدَّرَاهِمُ وَ النَّاقَةُ لِي
Ibn Jareeh, from Al Zahhak, from Ibn Abbas,
‘The Prophet-saww bought a camel from a Bedouin for four hundred Dirhams. When the Bedouin had taken possession of the money, shouted, ‘The Dirhams and the camel are for me!’
فَأَقْبَلَ أَبُو بَكْرٍ فَقَالَ اقْضِ فِيمَا بَيْنِي وَ بَيْنَ الْأَعْرَابِيِّ فَقَالَ الْقَضِيَّةُ وَاضِحَةٌ تُطْلَبُ الْبَيِّنَةَ فَأَقْبَلَ عُمَرُ فَقَالَ كَالْأَوَّلِ فَأَقْبَلَ عَلِيٌّ ع فَقَالَ ص أَ تَقْبَلُ بِالشَّابِّ الْمُقْبِلِ قَالَ نَعَمْ
Abu Bakr came. He-saww said, ‘Judge between me-saww and the Bedouin’. He said, ‘The judgment is clear. The proof will be sought’. Umar came, and he said like the first one (Abu Bakr). Ali-asws came. He-saww said: ‘Will you accept the youth coming over?’ He said, ‘Yes’.
فَقَالَ الْأَعْرَابِيُّ النَّاقَةُ نَاقَتِي وَ الدَّرَاهِمُ دَرَاهِمِي فَإِنْ كَانَ مُحَمَّدٌ يَدَّعِي شَيْئاً فَلْيَقُمِ الْبَيِّنَةَ عَلَى ذَلِكَ فَقَالَ ع خَلِّ عَنِ النَّاقَةِ وَ عَنْ رَسُولِ اللَّهِ ص ثَلَاثَ مَرَّاتٍ فَانْدَفَعَ فَضَرَبَهُ ضَرْبَةً فَاجْتَمَعَ أَهْلُ الْحِجَازِ أَنَّهُ رَمَى بِرَأْسِهِ وَ قَالَ بَعْضُ أَهْلِ الْعِرَاقِ بَلْ قَطَعَ مِنْهُ عُضْواً
The Bedouin said, ‘The camel is my camel, and the Dirhams are my Dirhams. So, if Muhammad-saww is claiming something, then let him-saww establish the proof upon that’. He-asws said: ‘Leave aside from the camel and from Rasool-Allah-saww!’ – three times. He-asws pushed him and struck him a strike. The people of Al-Hijaz gathered that he had been hit in his head, and one of the people of Al-Iraq said, ‘But he-asws cut off an organ from him’.
فَقَالَ يَا رَسُولَ اللَّهِ نُصَدِّقُكَ عَلَى الْوَحْيِ وَ لَا نُصَدِّقُكَ عَلَى أَرْبَعِمِائَةِ دَرَاهِمَ.
He-asws said: ‘O Rasool-Allah-saww! We are ratifying you-saww upon the Revelation, and we cannot ratify you-saww upon four hundred Dirhams?’’[8]
وَ فِي خَبَرٍ عَنْ غَيْرِهِ فَالْتَفَتَ النَّبِيُّ ص إِلَيْهِمَا فَقَالَ هَذَا حُكْمُ اللَّهِ لَا مَا حَكَمْتُمَا بِهِ فِينَا.
And in a Hadeeth from someone else, ‘The Prophet-saww turned to them both (Abu Bakr and Umar) and said, ‘This is a Judgment of Allah-azwj what you two did not judge with regarding us-saww’’.[9]
الْجَاحِظُ وَ تَفْسِيرُ الثَّعْلَبِيِ أَنَّهُ سُئِلَ أَبُو بَكْرٍ عَنْ قَوْلِهِ تَعَالَى وَ فاكِهَةً وَ أَبًّا فَقَالَ أَيَّةُ سَمَاءٍ تُظِلُّنِي أَوْ أَيَّةُ أَرْضٍ تُقِلُّنِي أَمْ أَيْنَ أَذْهَبُ أَمْ كَيْفَ أَصْنَعُ إِذَا قُلْتُ فِي كِتَابِ اللَّهِ بِمَا لَمْ أَعْلَمْ أَمَّا الْفَاكِهَةُ فَأَعْرِفُهَا وَ أَمَّا الْأَبُّ فَاللَّهُ أَعْلَمُ
Al Jahiz and Tafseer of Al Sa’alby –
‘Abu Bakr was asked about Words of the Exalted: And fruits and grass [80:31]. He said, ‘Which sky would shade me, or which ground would hold me down, or where will I go or what shall I do if I were to say regarding the Book of Allah-azwj with what I do not know? As for the fruit, so I do recognise it, and as for the ‘Abb’ (grass), Allah-azwj is more Knowing’.
وَ فِي رِوَايَةِ أَهْلِ الْبَيْتِ أَنَّهُ بَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ إِنَّ الْأَبَّ هُوَ الْكَلَاءُ وَ الْمَرْعَى وَ إِنَّ قَوْلَهُ وَ فاكِهَةً وَ أَبًّا اعْتِدَادٌ مِنَ اللَّهِ عَلَى خَلْقِهِ فِيمَا غَذَّاهُمْ بِهِ وَ خَلَقَهُ لَهُمْ وَ لِأَنْعَامِهِمْ مِمَّا يَحْيَا بِهِ أَنْفُسُهُمْ
And in a report by People-asws of the Household, ‘That reached Amir Al-Momineen-asws. He-asws said: ‘Surely ‘Al-Abb’ is the feed and the pasturage, and His-azwj Words: And fruits and grass [80:31], it is Preparation from Allah-azwj upon His-azwj creatures regarding what He-azwj has Provided them with, and Created it for them and for their cattle, from what they can be reviving their selves with.
وَ سَأَلَ رَسُولُ مَلَكِ الرُّومِ أَبَا بَكْرٍ عَنْ رَجُلٍ لَا يَرْجُو الْجَنَّةَ وَ لَا يَخَافُ النَّارَ وَ لَا يَخَافُ اللَّهَ وَ لَا يَرْكَعُ وَ لَا يَسْجُدُ وَ يَأْكُلُ الْمَيْتَةَ وَ الدَّمَ وَ يَشْهَدُ بِمَا لَا يَرَى وَ يُحِبُّ الْفِتْنَةَ وَ يُبْغِضُ الْحَقَّ فَلَمْ يُجِبْهُ فَقَالَ عُمَرُ ازْدَدْتَ كُفْراً إِلَى كُفْرِكَ
And a messenger of a king of Rome asked Abu Bakr about a man who neither wishes the Paradise nor fears the Fire, nor does he fear Allah-azwj, nor performs Ruk’u nor Sajdah, and he eats the dead and the blood, and he testifies with what he has not seen, and he loves the Fitna and hates the truth’. He did not answer him. Umar said, ‘You have increased Kufr to your Kufr!’
فَأُخْبِرَ بِذَلِكَ عَلِيٌّ ع فَقَالَ هَذَا رَجُلٌ مِنْ أَوْلِيَاءِ اللَّهِ لَا يَرْجُو الْجَنَّةَ وَ لَا يَخَافُ النَّارَ وَ لَكِنْ يَخَافُ اللَّهَ وَ لَا يَخَافُ اللَّهَ مِنْ ظُلْمِهِ وَ إِنَّمَا يَخَافُ مِنْ عَدْلِهِ وَ لَا يَرْكَعُ وَ لَا يَسْجُدُ فِي صَلَاةِ الْجِنَازَةِ وَ يَأْكُلُ الْجَرَادَ وَ السَّمَكَ وَ يَأْكُلُ الْكَبِدَ وَ يُحِبُّ الْمَالَ وَ الْوَلَدَ إِنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ وَ يَشْهَدُ بِالْجَنَّةِ وَ النَّارِ وَ هُوَ لَمْ يَرَهُمَا وَ يَكْرَهُ الْمَوْتَ وَ هُوَ حَقٌّ
Ali-asws was informed with that. He-asws said, ‘This is a man from the friends of Allah-azwj. He neither wishes the Paradise nor fears the Fire, but he does fear Allah-azwj and he does not fear Allah-azwj His-azwj injustice, and rather he fears from His-azwj Justice, and he neither performs Ruk’u nor Sajdah during the funeral Salat, and he eats the locust and the fish, and he eats the liver, and he loves the wealth: rather your wealth and your children are a Fitna (strife), [8:28], and he testified with the Paradise and the Fire and he has not seen these, and he dislikes the death although it is a reality (truth).
وَ فِي مَقَالٍ لِي مَا لَيْسَ لِلَّهِ فَلِي صَاحِبَةٌ وَ وَلَدٌ وَ مَعِي مَا لَيْسَ مَعَ اللَّهِ مَعِي ظُلْمٌ وَ جَوْرٌ وَ مَعِي مَا لَمْ يَخْلُقِ اللَّهُ فَأَنَا حَامِلُ الْقُرْآنِ وَ هُوَ غَيْرُ مُفْتَرٍ وَ أَعْلَمُ مَا لَمْ يَعْلَمِ اللَّهُ وَ هُوَ قَوْلُ النَّصَارَى إِنَّ عِيسَى ابْنُ اللَّهِ
And in a long speech: ‘For me-asws is what isn’t for Allah-azwj. For me-asws there is a female companion-asws and a son-asws. And with me-asws is what isn’t for Allah-azwj. With me-asws is injustice and tyranny. And with me-asws is what Allah-azwj did not Create. I-asws am a carrier of the Quran and it is without fabrication. And I-asws know what Allah-azwj does not know, and it is the word of the Christians that Isa-as is a son of Allah-azwj.
وَ صَدَّقَ النَّصَارَى وَ الْيَهُودُ فِي قَوْلِهِمْ وَ قالَتِ الْيَهُودُ لَيْسَتِ النَّصارى عَلى شَيْءٍ الْآيَةَ وَ كَذَّبَ الْأَنْبِيَاءَ وَ الْمُرْسَلِينَ كَذَّبَ إِخْوَةُ يُوسُفَ حَيْثُ قَالُوا أَكَلَهُ الذِّئْبُ وَ هُمْ أَنْبِيَاءُ اللَّهِ وَ مُرْسَلُونَ إِلَى الصَّحْرَاءِ
And the Christians and the Jews are truthful in their word: And the Jews say: ‘The Christians aren’t upon anything’, and the Christians say: ‘The Jews aren’t upon anything’ [2:113] – the Verse. And the Prophets-as and the Messengers-as lied. The brothers of Yusuf-as lied when they said: the wolf devoured him, [12:17], and they are Prophets-as of Allah-azwj and were Sent as Messengers-as to the deserts.
وَ أَنَا أَحْمَدُ النَّبِيَّ أَحْمَدُهُ وَ أَشْكُرُهُ وَ أَنَا عَلِيٌّ عَلِيٌّ فِي قَوْمِي وَ أَنَا رَبُّكُمْ أَرْفَعُ وَ أَضَعُ كُمِّي أَرْفَعُهُ وَ أَضَعُهُ
And I-asws am ‘Ahmad’ (of) the Prophet-saww. I-asws praise (Hamd) him-saww and thank him-saww; and I-asws am Ali-asws, exalted (Ali) in my-asws people; and I-asws am your lord, I-asws raise and I-asws drop, I-asws raise and drop my-asws sleeve’.
وَ سَأَلَهُ ع رَأْسُ الْجَالُوتِ بَعْدَ مَا سَأَلَ أَبَا بَكْرٍ فَلَمْ يَعْرِفْ مَا أَصْلُ الْأَشْيَاءِ فَقَالَ ع هُوَ الْمَاءُ لِقَوْلِهِ تَعَالَى وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍ وَ مَا جِمَادَانِ تَكَلَّمَا فَقَالَ هُمَا السَّمَاءُ وَ الْأَرْضُ وَ مَا شَيْئَانِ يَزِيدَانِ وَ يَنْقُصَانِ وَ لَا يَرَى الْخَلْقُ ذَلِكَ فَقَالَ هُمَا اللَّيْلُ وَ النَّهَارُ
And Ra’s Al-Jalout asked him-asws what he had asked Abu Bakr, and he did not understand what the origin of the things was. He-asws said: ‘It is the water, due to the Words of the Exalted: And We Made from the water, all living things, [21:30]’; and what are the two rigid ones which spoke, so he-asws said: ‘The sky and the earth’; And what are the two things increasing and decreasing and the creation (bodily form) of that has not been seen, he-asws said: ‘These are the night and the day’.
وَ مَا الْمَاءُ الَّذِي لَيْسَ مِنْ أَرْضٍ وَ لَا سَمَاءٍ فَقَالَ الْمَاءُ الَّذِي بَعَثَ سُلَيْمَانُ إِلَى بِلْقِيسَ وَ هُوَ عَرَقُ الْخَيْلِ إِذَا هِيَ أُجْرِيَتْ فِي الْمَيْدَانِ وَ مَا الَّذِي يَتَنَفَّسُ بِلَا رُوحٍ فَقَالَ وَ الصُّبْحِ إِذا تَنَفَّسَ وَ مَا الْقَبْرُ الَّذِي سَارَ بِصَاحِبِهِ فَقَالَ ذَاكَ يُونُسُ ع لَمَّا سَارَ بِهِ الْحُوتُ فِي الْبَحْرِ.
And what is the water which isn’t from the earth nor is it from the sky, he-asws said: ‘The water which Suleyman-as sent to Bilquees, and it is sweat of the horse which flowed in the field’; and what is that which breaths without having any soul, he-asws said: ‘And the morning when it breathes [81:18]’; and what is the grave which travelled with its occupant? He-asws said: ‘That is Yunus-as, when the whale travelled with him-as in the sea’’.[10]
5- قب، المناقب لابن شهرآشوب وَ أَمَّا قَضَايَاهُ فِي زَمَنِ عُمَرَ فَإِنَّ غُلَاماً طَلَبَ مَالَ أَبِيهِ مِنْ عُمَرَ وَ ذَكَرَ أَنَّ وَالِدَهُ تُوُفِّيَ بِالْكُوفَةِ وَ الْوَلَدُ طِفْلٌ بِالْمَدِينَةِ فَصَاحَ عَلَيْهِ عُمَرُ وَ طَرَدَهُ فَخَرَجَ يَتَظَلَّمُ مِنْهُ فَلَقِيَهُ عَلِيٌّ ع فَقَالَ ائْتُونِي بِهِ إِلَى الْجَامِعِ حَتَّى أَكْشِفَ أَمْرَهُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘And as for his-asws judgments in the era of Abu Bakr, a boy had demanded wealth of his father from Umar and mentioned that his father had died at Al-Kufa and the son was a child at Al-Medina. Umar had shouted at him and repelled him. He came out determined to redress the injustice from him. Ali-asws met him (Umar). He-asws said: ‘Come with him to the central Masjid until I uncover his affair’.
فَجِيءَ بِهِ فَسَأَلَهُ عَنْ حَالِهِ فَأَخْبَرَهُ بِخَبَرِهِ فَقَالَ ع لَأَحْكُمَنَّ فِيكُمْ بِحُكُومَةٍ حَكَمَ اللَّهُ بِهَا مِنْ فَوْقِ سَبْعِ سَمَاوَاتِهِ لَا يَحْكُمُ بِهَا إِلَّا مَنِ ارْتَضَاهُ لِعِلْمِهِ
They came with him. He-asws asked him about his situation. He informed him-asws with his news. He-asws said: ‘I-asws shall judge among you all with a judgment Allah-azwj has Judged with from above His-azwj seven skies. No one will judge with it except the one He-azwj is Pleased with his knowledge’.
ثُمَّ اسْتَدْعَى بَعْضَ أَصْحَابِهِ وَ قَالَ هَاتِ بِمِجْرَفَةٍ ثُمَّ قَالَ سِيرُوا بِنَا إِلَى قَبْرِ وَالِدِ الصَّبِيِّ فَسَارُوا فَقَالَ احْفِرُوا هَذَا الْقَبْرَ وَ انْبُشُوهُ وَ اسْتَخْرِجُوا لِي ضِلْعاً مِنْ أَضْلَاعِهِ فَدَفَعَهُ إِلَى الْغُلَامِ فَقَالَ لَهُ شَمِّهِ فَلَمَّا شَمَّهُ انْبَعَثَ الدَّمُ مِنْ مَنْخِرَيْهِ فَقَالَ ع إِنَّهُ وَلَدُهُ
He-asws summoned one of his-asws companions and said: ‘Bring a shovel!’ Then he-asws said: ‘Come with us to the grave of the father of the child’. They went. He-asws said: ‘Dig up this grave and exhume him and extract a rib for me-asws from his ribs!’ He-asws handed it to the boy and said: ‘Smell it!’ When he smelt it, the blood came out from his nostrils. He-asws said: ‘He is his son’.
فَقَالَ عُمَرُ بِانْبِعَاثِ الدَّمِ تُسَلِّمُ إِلَيْهِ الْمَالَ فَقَالَ إِنَّهُ أَحَقُّ بِالْمَالِ مِنْكَ وَ مِنْ سَائِرِ الْخَلْقِ أَجْمَعِينَ ثُمَّ أَمَرَ الْحَاضِرِينَ بِشَمِّ الضِّلْعِ فَشَمُّوهُ فَلَمْ يَنْبَعِثِ الدَّمُ مِنْ وَاحِدٍ مِنْهُمْ
Umar said, ‘We should submit the wealth to him due to the emission of blood?’ He-asws said; ‘He is most rightful with the wealth than you and rest of the people in their entirety’. Then he-asws instructed the ones present with smelling the rib. They smelt it, and the blood did not come out from even one of them.
فَأَمَرَ أَنْ أُعِيدَ إِلَيْهِ ثَانِيَةً وَ قَالَ شَمِّهِ فَلَمَّا شَمَّهُ انْبَعَثَ الدَّمُ انْبِعَاثاً كَثِيراً فَقَالَ ع إِنَّهُ أَبُوهُ فَسَلَّمَ إِلَيْهِ الْمَالَ ثُمَّ قَالَ وَ اللَّهِ مَا كَذَبْتُ وَ لَا كُذِبْتُ.
He-asws instructed that it should be repeated to him secondly and he-asws said: ‘Smell it!’ When he smelt it, a lot of blood came out. He-asws said: ‘He is his father, so submit the wealth to him’. Then he-asws said: ‘By Allah-azwj! Neither have I-asws lied nor have I-asws been lied to (by Rasool-Allah-saww in what he-saww told me-asws)!’’[11]
6- قب، المناقب لابن شهرآشوب عُمَرُ بْنُ دَاوُدَ عَنِ الصَّادِقِ ع أَنَّ عُقْبَةَ بْنَ أَبِي عُقْبَةَ مَاتَ فَحَضَرَ جِنَازَتَهُ عَلِيٌّ ع وَ جَمَاعَةٌ مِنْ أَصْحَابِهِ وَ فِيهِمْ عُمَرُ فَقَالَ عَلِيٌّ ع لِرَجُلٍ كَانَ حَاضِراً إِنَّ عُقْبَةَ لَمَّا تُوُفِّيَ حَرُمَتِ امْرَأَتُكَ فَاحْذَرْ أَنْ تَقْرَبَهَا
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Umar Bin Dawood,
‘From Al-Sadiq-asws: ‘Uqbah Bin Abu Uqbah died. Ali-asws attended his funeral, and so did a number of his-asws companions, and among them was Umar. Ali-asws said to a man who was present: ‘When (know that) Uqbah died, your wife is Prohibited (to you), so be cautioned in going near her’.
فَقَالَ عُمَرُ كُلُّ قَضَايَاكَ يَا أَبَا الْحَسَنِ عَجِيبٌ وَ هَذِهِ مِنْ أَعْجَبِهَا يَمُوتُ الْإِنْسَانُ فَتَحْرُمُ عَلَى آخَرَ امْرَأَتُهُ
Umar said, ‘All your-asws judgments are strange, O Abu Al-Hassan-asws, and this one is their strangest. The human being dies, so another one’s wife is Prohibited unto him!’
فَقَالَ نَعَمْ إِنَّ هَذَا عَبْدٌ كَانَ لِعُقْبَةَ تَزَوَّجَ امْرَأَةً حُرَّةً وَ هِيَ الْيَوْمَ تَرِثُ بَعْضَ مِيرَاثِ عُقْبَةَ فَقَدْ صَارَ بَعْضُ زَوْجِهَا رِقّاً لَهَا وَ بُضْعُ الْمَرْأَةِ حَرَامٌ عَلَى عَبْدِهَا حَتَّى تُعْتِقَهُ وَ يَتَزَوَّجَهَا فَقَالَ عُمَرُ لِمِثْلِ هَذَا نَسْأَلُكَ عَمَّا اخْتَلَفْنَا فِيهِ.
He-asws said: ‘Yes! This one was a slave of Uqbah having married a free woman, and today she has inherited part of the inheritance of Uqbah, so part of her husband has become a slave of hers, and part of the woman is Prohibited unto her slave until she frees him, and he remarries her’. Umar said, ‘It is for the like of this we as asking you-asws about what we are differing in’’.[12]
رَوْضُ الْجِنَانِ، عَنْ أَبِي الْفُتُوحِ الرَّازِيِ أَنَّهُ حَضَرَ عِنْدَهُ أَرْبَعُونَ نِسْوَةً وَ سَأَلْنَهُ عَنْ شَهْوَةِ الْآدَمِيِّ فَقَالَ لِلرَّجُلِ وَاحِدٌ وَ لِلْمَرْأَةِ تِسْعَةٌ
(The book) ‘Rowz Al-Jinan’ – From Abu Al-Futooh Al-Razy, forty women had gathered in his presence and asked him about the desire of the human being. He said, ‘For the man is one, and for the women are nine (times as much)’.
فَقُلْنَ مَا بَالُ الرِّجَالِ لَهُمْ دَوَامٌ وَ مُتْعَةٌ وَ سَرَارِيُّ بِجُزْءٍ مِنْ تِسْعَةٍ وَ لَا يَجُوزُ لَهُنَّ إِلَّا زَوْجٌ وَاحِدٌ مَعَ تِسْعَةِ أَجْزَاءٍ
They said, ‘What is the matter (then) the men, for them is permanent (wives), and temporary, and concubines despite having one part from nine, and it is not allowed for them (women) except one husband despite being with nine parts (times as much desire)?’
فَأُفْحِمَ فَرَفَعَ ذَلِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَمَرَ أَنْ تَأْتِيَ كُلُّ وَاحِدَةٍ مِنْهُنَّ بِقَارُورَةٍ مِنْ مَاءٍ وَ أَمَرَهُنَّ بِصَبِّهَا فِي إِجَّانَةٍ ثُمَّ أَمَرَ كُلَّ وَاحِدَةٍ مِنْهُنَّ تَغْرِفُ مَاءَهَا فَقُلْنَ لَا يَتَمَيَّزُ مَاؤُنَا فَأَشَارَ ع إِلَى أَنْ لَا يُفَرِّقْنَ بَيْنَ الْأَوْلَادِ وَ يَبْطُلُ النَّسَبُ وَ الْمِيرَاثُ.
He was confounded, so he raised that (issue) to Amir Al-Momineen-asws. He-asws said: ‘Give each one of them a glass of water and instruct them to pour it in one container and instruct each one of them to scoop out their own water’. They said, ‘There is no way of distinguishing our water’. He-asws indicated that it will (not be possible to) differentiate between the children and it would invalidate the lineages and the inheritances’’.[13]
وَ فِي رِوَايَةِ يَحْيَى بْنِ عَقِيلٍ أَنَّ عُمَرَ قَالَ: لَا أَبْقَانِيَ اللَّهُ بَعْدَكَ يَا عَلِيُّ
And in a report of Yahya Bin Aqeel, ‘Umar said, ‘May Allah-azwj not let me live after you-asws, O Ali-asws!’
وَ جَاءَتِ امْرَأَةٌ إِلَيْهِ فَقَالَتْ
| مَا تَرَى أَصْلَحَكَ اللَّهُ | وَ أَثْرَى لَكَ أَهْلًا | |
| فِي فَتَاةٍ ذَاتِ بَعْلٍ | أَصْبَحَتْ تَطْلُبُ بَعْلًا | |
| بَعْدَ إِذْنٍ مِنْ أَبِيهَا | أَ تَرَى ذَاكَ حَلَالًا |
A woman came to him-asws. She said (in prose), ‘May Allah-azwj Keep you-asws well and Enrich the family for you-asws, regarding a young woman with a husband who seeks a husband in the morning after taking permission from her father, do you-asws see it as Permissible?’
فَأَنْكَرَ ذَلِكَ السَّامِعُونَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَحْضِرِينِي بَعْلَكِ فَأَحْضَرَتْهُ فَأَمَرَهُ بِطَلَاقِهَا فَفَعَلَ وَ لَمْ يَحْتَجَّ لِنَفْسِهِ بِشَيْءٍ فَقَالَ ع إِنَّهُ عِنِّينٌ فَأَقَرَّ الرَّجُلُ بِذَلِكَ فَأَنْكَحَهَا رَجُلًا مِنْ غَيْرِ أَنْ تَقْضِيَ عِدَّةً.
The listeners disliked that. Amir Al-Momineen-asws said: ‘Present your husband!’ She presented him. He-asws instructed him to divorce her, and he did not argue for himself with anything. He-asws said: ‘He is impotent!’ The man acknowledged with that, so he-asws got her married to another after the expiry of her waiting period’’.[14]
الرِّضَا ع قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي امْرَأَةٍ مُحْصَنَةٍ فَجَرَ بِهَا غُلَامٌ صَغِيرٌ فَأَمَرَ عُمَرُ أَنْ تُرْجَمَ فَقَالَ ع لَا يَجِبُ الرَّجْمُ إِنَّمَا يَجِبُ الْحَدُّ لِأَنَّ الَّذِي فَجَرَ بِهَا لَيْسَ بِمُدْرِكٍ
Al-Reza-asws: ‘Amir Al-Momineen-asws judged regarding a married woman, a young boy had been immoral with her. Umar ordered that she be stoned to death. He-asws said: ‘The stoning is not Obligated. But rather, the legal penalty (of whipping) would be Obligated because the one who had been immoral with her wasn’t an adult’.
وَ أَمَرَ عُمَرُ بِرَجُلٍ بِمِنًى مُحْصَنٍ فَجَرَ بِالْمَدِينَةِ أَنْ يُرْجَمَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَجِبُ عَلَيْهِ الرَّجْمُ لِأَنَّهُ غَائِبٌ عَنْ أَهْلِهِ وَ أَهْلُهُ فِي بَلَدٍ آخَرَ إِنَّمَا يَجِبُ عَلَيْهِ الْحَدُّ فَقَالَ عُمَرُ لَا أَبْقَانِيَ اللَّهُ لِمُعْضِلَةٍ لَمْ يَكُنْ لَهَا أَبُو الْحَسَنِ.
And Umar order with a married man in Mina to be stoned to death. Amir Al-Momineen-asws said: ‘The stoning is not Obligated upon him because he is absent from his wife, and his wife is in another city. But rather the legal penalty (of whipping) is Obligated upon him’. Umar said: ‘May Allah-azwj not let me live for a dilemma Abu Al-Hassan-asws is not there for it’’.[15]
عَمْرُو بْنُ شُعَيْبٍ وَ الْأَعْمَشُ وَ أَبُو الضُّحَى وَ الْقَاضِي أَبُو يُوسُفَ عَنْ مَسْرُوقٍ أُتِيَ عُمَرُ بِامْرَأَةٍ نَكَحَتْ فِي عِدَّتِهَا فَفَرَّقَ بَيْنَهُمَا وَ جَعَلَ صَدَاقَهَا فِي بَيْتِ الْمَالِ وَ قَالَ لَا أُجْبِرَ مَهْراً رُدَّ نِكَاحُهُ وَ قَالَ لَا يَجْتَمِعَانِ أَبَداً
Amro Bin Shuayb and Al Amsh and Abu Al Zuha and the judge Abu Yusuf, from Masrouq,
‘They came to Umar with a woman who had married during her waiting period. He effected separation between the two and made her dower to be placed in the public treasury and said, ‘Her dower is not allowed when her marriage is repudiated’. And he said, ‘They cannot be together, ever!’
فَبَلَغَ عَلِيّاً ع فَقَالَ وَ إِنْ كَانُوا جَهِلُوا السُّنَّةَ لَهَا الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا وَ يُفَرَّقُ بَيْنَهُمَا فَإِذَا انْقَضَتْ عِدَّتُهَا فَهُوَ خَاطِبٌ مِنَ الْخُطَّابِ فَخَطَبَ عُمَرُ النَّاسَ فَقَالَ رُدُّوا الْجَهَالاتِ إِلَى السُّنَّةِ وَ رَجَعَ عُمَرُ إِلَى قَوْلِ عَلِيٍّ ع.
It reached Ali-asws. He-asws said: ‘And even if they were ignorant of the Sunnah, her dower would be for her due to what she had permitted of her private parts, and there would be separation between the two. When her waiting period is completed, then he would be a proposer from the proposers’. Umar addressed the people, he said, ‘Return the ignoramuses back to the Sunnah!’ And Umar returned to the word of Ali-asws’’.[16]
7- قب، المناقب لابن شهرآشوب وَ مِنْ ذَلِكَ ذَكَرَ الْجَاحِظُ عَنِ النَّظَّامِ فِي كِتَابِ الْفُتْيَا مَا ذَكَرَ عُمَرُ بْنُ دَاوُدَ عَنِ الصَّادِقِ ع قَالَ: كَانَ لِفَاطِمَةَ ع جَارِيَةٌ يُقَالُ لَهَا فِضَّةُ فَصَارَتْ مِنْ بَعْدِهَا لِعَلِيٍّ ع فَزَوَّجَهَا مِنْ أَبِي ثَعْلَبَةَ الْحَبَشِيِّ فَأَوْلَدَهَا ابْناً ثُمَّ مَاتَ عَنْهَا أَبُو ثَعْلَبَةَ وَ تَزَوَّجَهَا مِنْ بَعْدِهِ أَبُو مَلِيكٍ الْغَطْفَانِيُّ ثُمَّ تُوُفِّيَ ابْنُهَا مِنْ أَبِي ثَعْلَبَةَ فَامْتَنَعَتْ مِنْ أَبِي مَلِيكٍ أَنْ يَقْرَبَهَا فَاشْتَكَاهَا إِلَى عُمَرَ وَ ذَلِكَ فِي أَيَّامِهِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, and from that is mentioned by Al Jahiz, from Al Nizam in ‘Kitab Al Futya’ what is mentioned by Umar Bin Dawood,
‘From Al-Sadiq-asws having said: ‘There was a maid for (Syeda) Fatima-asws call Fizzasa. From after her-asws shesa came to be for Ali-asws. He-asws got hersa married to Abu Sa’alba Al-Habshy, and shesa gave birth to a son. Then Abu Sa’alba died from her and after him shesa was married to Abu Malik Al-Gatfany. Then hersa son from Abu Sa’alba died, and shesa prevented Abu Malik to come near hersa. He complained of hersa to Umar, and that was during his days (of caliphate).
فَقَالَ لَهَا عُمَرُ مَا يَشْتَكِي مِنْكِ أَبُو مَلِيكٍ يَا فِضَّةُ فَقَالَتْ أَنْتَ تَحْكُمُ فِي ذَلِكَ وَ مَا يَخْفَى عَلَيْكَ قَالَ عُمَرُ مَا أَجِدُ لَكِ رُخْصَةً
Umar said to hersa, ‘What is Abu Malik complaining of yousa, O Fizzasa?’ Shesa said, ‘You are the judge regarding that, and he is not hidden from you’. Umar said, ‘I do not see any allowance for yousa (in preventing your-as husband)’.
قَالَتْ يَا أَبَا حَفْصٍ ذَهَبَ بِكَ الْمَذَاهِبُ إِنَّ ابْنِي مِنْ غَيْرِهِ مَاتَ فَأَرَدْتُ أَنْ أَسْتَبْرِئَ نَفْسِي بِحَيْضَةٍ فَإِذَا أَنَا حِضْتُ عَلِمْتُ أَنَّ ابْنِي مَاتَ وَ لَا أَخَ لَهُ وَ إِنْ كُنْتُ حَامِلًا كَانَ الْوَلَدُ فِي بَطْنِي أخوه [أَخَاهُ]
She-ra said, ‘O Abu Hafs! The doctrines have gone away with you. My-ra son who was from someone else died, so I-ra wanted to clear myself-ra of a menstrual period. So, when I-ra menstruated, I knew that my-ra son has died, and there is no brother for him, and if I-ra would have been pregnant, the child in my-as belly would be his brother’.
فَقَالَ عُمَرُ شَعْرَةٌ مِنْ آلِ أَبِي طَالِبٍ أَفْقَهُ مِنْ عَدِيٍ.
Umar said, ‘A hair from the Progeny of Abu Talib-asws has more understanding than (clan of) Aday (his own clan)’’.[17]
8- قب، المناقب لابن شهرآشوب الْأَصْبَغُ بْنُ نُبَاتَةَ أَنَّ عُمَرَ حَكَمَ عَلَى خَمْسَةِ نَفَرٍ فِي زِنًا بِالرَّجْمِ فَخَطَّأَهُ أَمِيرُ الْمُؤْمِنِينَ ع فِي ذَلِكَ وَ قَدَّمَ وَاحِداً فَضَرَبَ عُنُقَهُ وَ قَدَّمَ الثَّانِيَ فَرَجَمَهُ وَ قَدَّمَ الثَّالِثَ فَضَرَبَهُ الْحَدَّ وَ قَدَّمَ الرَّابِعَ فَضَرَبَهُ نِصْفَ الْحَدَّ خَمْسِينَ جَلْدَةً وَ قَدَّمَ الْخَامِسَ فَعَزَّرَهُ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Asbagh Bin Nubara,
‘Umar judged upon five people regarding adultery with the stoning to death. Amir Al-Momineen-asws (made him realise) his mistake in that, and he-asws brought forward and struck off his neck and brought forward the second and stoned him to death and brought forward the third and hit him the legal penalty (whipping) and brought forward the fourth and hit him half the legal penalty (50 lashes) and brought forward the fifth and rebuked him.
فَقَالَ عُمَرُ كَيْفَ ذَلِكَ فَقَالَ ع أَمَّا الْأَوَّلُ فَكَانَ ذِمِّيّاً زَنَى بِمُسْلِمَةٍ فَخَرَجَ عَنْ ذِمَّتِهِ وَ أَمَّا الثَّانِي فَرَجُلٌ مُحْصَنٌ زَنَى فَرَجَمْنَاهُ
Umar said, ‘How can that be so?’ He-asws said: ‘As for the first one, he was a ‘Zimmy’ (under responsibility of the Muslim government). He committed adultery with a Muslim woman, so he exited from his being under the responsibility. And as for the second one, he was a married man who committed adultery, so we stoned him.
وَ أَمَّا الثَّالِثُ فَغَيْرُ مُحْصَنٍ فَضَرَبْنَاهُ الْحَدَّ وَ أَمَّا الرَّابِعُ فَعَبْدٌ زَنَى فَضَرَبْنَاهُ نِصْفَ الْحَدِّ وَ أَمَّا الْخَامِسُ فَمَغْلُوبٌ عَلَى عَقْلِهِ مَجْنُونٌ فَعَزَّرْنَاهُ
And as for the third one, he wasn’t married, so we struck him the legal penalty (of whipping). And as for the fourth one, he was a slave who committed adultery, so we struck him half the legal penalty. And as for the fifth, he was insane so he had been overcome upon his intellect, so we only rebuked him’.
فَقَالَ عُمَرُ لَا عِشْتُ فِي أُمَّةٍ لَسْتَ فِيهَا يَا أَبَا الْحَسَنِ.
Umar said, ‘May I not live in a community Abu Al-Hassan-asws isn’t in it’’.[18]
9- قب، المناقب لابن شهرآشوب الْمِنْهَالُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَائِدٍ الْأَزْدِيِّ قَالَ: أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِسَارِقٍ فَقَطَعَهُ ثُمَّ أُتِيَ بِهِ الثَّانِيَةَ فَقَطَعَهُ ثُمَّ أُتِيَ بِهِ الثَّالِثَةَ فَأَرَادَ قَطْعَهُ فَقَالَ عَلِيٌ ع لَا تَفْعَلْ قَدْ قَطَعْتَ يَدَهُ وَ رِجْلَهُ وَ لَكِنِ احْبِسْهُ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Minhal, from Abdul Rahman Bin A’id Al Azdy who said,
‘A thief was brought to Umar Bin Al-Khattab, so he cut him (his hand). Then he was brought a second time, so he cut him (his other hand). Then they came with him a third time. He wanted to cut him, but Ali-asws said: ‘Do not do it! His hand and his leg have already been cut, but imprison him’’.[19]
إِحْيَاءُ عُلُومِ الدِّينِ عَنِ الْغَزَّالِيِ أَنَّ عُمَرَ قَبَّلَ الْحَجَرَ ثُمَّ قَالَ إِنِّي لَأَعْلَمُ أَنَّكَ حَجَرٌ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَوْ لَا أَنِّي رَأَيْتُ رَسُولَ اللَّهِ ص يُقَبِّلُكَ لَمَا قَبَّلْتُكَ
(The book) ‘Ihya’a Al Uloom’ – From Al Ghazali,
‘Umar kissed the (Black) Stone, then said, ‘I know you are a stone. Neither can you harm nor benefit, and had I not seen Rasool-Allah-saww kissing you, I would not have kissed you’.
فَقَالَ عَلِيٌّ ع بَلْ هُوَ يَضُرُّ وَ يَنْفَعُ فَقَالَ وَ كَيْفَ قَالَ إِنَّ اللَّهَ تَعَالَى لَمَّا أَخَذَ الْمِيثَاقَ عَلَى الذُّرِّيَّةِ كَتَبَ اللَّهُ عَلَيْهِمْ كِتَاباً ثُمَّ أَلْقَمَهُ هَذَا الْحَجَرَ فَهُوَ يَشْهَدُ لِلْمُؤْمِنِ بِالْوَفَاءِ وَ يَشْهَدُ عَلَى الْكَافِرِ بِالْجُحُودِ
Ali-asws said: ‘But it does harm and benefit’. He said, ‘And how?’ He-asws said: ‘When Allah-azwj the Exalted Took the Covenant upon the offspring (of Adam-as), Allah-azwj Wrote a Letter upon them, then Caused this Stone to swallow it. It will testify for the Momin with the loyalty and testify against the Kafir with the rejection’.
قِيلَ فَذَلِكَ قَوْلُ النَّاسِ عِنْدَ الِاسْتِلَامِ اللَّهُمَّ إِيمَاناً بِكَ وَ تَصْدِيقاً بِكِتَابِكَ وَ وَفَاءً بِعَهْدِكَ.
It was said, ‘So that is the word of the people during the kissing, ‘O Allah-azwj! Eman with You-azwj, and ratification of Your-azwj Book, and loyalty with Your-azwj Pact’’.[20]
وَ فِي رِوَايَةِ شُعْبَةَ عَنْ قَتَادَةَ عَنْ أَنَسٍ فَقَالَ لَهُ عَلِيٌّ ع لَا تَقُلْ ذَلِكَ فَإِنَّ رَسُولَ اللَّهِ ص مَا فَعَلَ فِعْلًا وَ لَا سَنَّ سُنَّةً إِلَّا عَنْ أَمْرِ اللَّهِ نَزَلَ عَلَى حِكْمَةٍ وَ ذَكَرَ بَاقِيَ الْحَدِيثِ.
And in a report of Shu’ba, from Qatadah, from Anas (well-known fabricator).
Ali-asws said to him: ‘Do not say that, for Rasool-Allah-saww did not do any deed, nor establish any Sunnah except from a Command of Allah-azwj having Revealed upon a wisdom’ – and he-asws mentioned rest of the Hadeeth’’.[21]
فَضَائِلُ الْعَشَرَةِ أَنَّهُ أُتِيَ عُمَرُ بِابْنٍ أَسْوَدَ انْتَفَى مِنْهُ أَبُوهُ فَأَرَادَ عُمَرُ أَنْ يُعَزِّرَهُ فَقَالَ عَلِيٌّ ع لِلرَّجُلِ هَلْ جَامَعْتَ أُمَّهُ فِي حَيْضِهَا قَالَ نَعَمْ قَالَ فَلِذَلِكَ سَوَّدَهُ اللَّهُ فَقَالَ عُمَرُ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ.
(The book) ‘Fazaail Al Ashra’ –
‘They came to Umar with a black boy his father had disclaimed him, so Umar intended to rebuke him. Ali-asws said to the man: ‘Did you copulate with his mother during her menstruation?’ He said, ‘Yes’. He-asws said: ‘For that (reason) Allah-azwj Darkened him’. Umar said, ‘Had it not been for Ali-asws, Umar would have been destroyed’’.[22]
وَ فِي رِوَايَةِ الْكَلْبِيِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَانْطَلِقَا فَإِنَّهُ ابْنُكُمَا وَ إِنَّمَا غَلَبَ الدَّمُ النُّطْفَةَ الْخَبَرَ.
And in a report of Al-Kalby – ‘Amir Al-Momineen-asws said: ‘Both of you go, for he is your son, and rather the blood overcame the seed’ – the Hadeeth’’.[23]
الْقَاضِي النُّعْمَانُ فِي شَرْحِ الْأَخْبَارِ عَنْ عُمَرَ بْنِ حَمَّادٍ الْقَتَّادِ بِإِسْنَادِهِ عَنْ أَنَسٍ قَالَ: كُنْتُ مَعَ عُمَرَ بِمِنًى إِذْ أَقْبَلَ أَعْرَابِيٌّ وَ مَعَهُ ظَهْرٌ فَقَالَ لِي عُمَرُ سَلْهُ هَلْ يَبِيعُ الظَّهْرَ فَقُمْتُ إِلَيْهِ فَسَأَلْتُهُ فَقَالَ نَعَمْ فَقَامَ إِلَيْهِ فَاشْتَرَى مِنْهُ أَرْبَعَةَ عَشَرَ بَعِيراً ثُمَّ قَالَ يَا أَنَسُ أَلْحِقْ هَذَا الظَّهْرَ
The judge Al Numan Bin Sharh Al Akhbar, from Umar Bin Hammad Al Qattab, by his chain from Anas (well-known fabricator) who said,
‘I was with Umar at Mina when a Bedouin came and with him was load carrier camels. Umar said to me, ‘Ask him whether he will sell the load carriers’. I stood up to him and asked him. He said, ‘Yes’. He bought fourteen camels from him, then said, ‘O Anas! Join these with the (our) carriers!’
فَقَالَ الْأَعْرَابِيُّ جَرِّدْهَا مِنْ أَحْلَاسِهَا وَ أَقْتَابِهَا فَقَالَ عُمَرُ إِنَّمَا اشْتَرَيْتُهَا بِأَحْلَاسِهَا وَ أَقْتَابِهَا فَاسْتَحْكَمَا عَلِيّاً ع فَقَالَ كُنْتَ اشْتَرَطْتَ عَلَيْهِ أَقْتَابَهَا وَ أَحْلَاسَهَا فَقَالَ عُمَرُ لَا قَالَ فَجَرِّدْهَا لَهُ فَإِنَّمَا لَكَ الْإِبِلُ
The Bedouin said, ‘(I shall) remove their saddles and blankets’. Umar said, ‘But rather, I bought these with their saddles and their blankets’. The sought judgment of Ali-asws. He-asws said: ‘Did you purchase stipulate its blanket and its saddle to be upon it?’ Umar said, ‘No’. He-asws said: ‘Then strip these for him, for rather (only) the camels are for you’.
فَقَالَ عُمَرُ يَا أَنَسُ جَرِّدْهَا وَ ادْفَعْ أَقْتَابَهَا وَ أَحْلَاسَهَا إِلَى الْأَعْرَابِيِّ وَ أَلْحِقْهَا بِالظَّهْرِ فَفَعَلْتُ.
Umar said, ‘O Anas! Strip these and hand over their blankets and their saddles to the Bedouin and join these (camels) with the (other) load carriers’. I did so’’.[24]
وَ فِيهِ عَنْ يَزِيدَ بْنِ أَبِي خَالِدٍ بِإِسْنَادِهِ إِلَى طَلْحَةَ بْنِ عَبْدِ اللَّهِ قَالَ: أُتِيَ عُمَرُ بِمَالٍ فَقَسَمَهُ بَيْنَ الْمُسْلِمِينَ فَفَضَلَتْ مِنْهُ فَضْلَةٌ فَاسْتَشَارَ فِيهَا مَنْ حَضَرَهُ مِنَ الصَّحَابَةِ فَقَالُوا خُذْهَا لِنَفْسِكَ فَإِنَّكَ إِنْ قَسَمْتَهَا لَمْ يُصِبْ كُلَّ رَجُلٍ مِنْهَا إِلَّا مَا لَا يُلْتَفَتُ إِلَيْهِ
And in it, from Yazeed Bin Abu Khalid, by his chain to Talha Bin Abdullah who said,
‘Wealth was brought to Umar, so he distributed it between the Muslims. Some surplus remained from it, so he consulted the ones present from the companions, regarding it. They said, ‘Take it for yourself for if you were to distribute it, every man will not get from it except he cannot turn to’.
فَقَالَ عَلِيٌّ ع اقْسِمْهَا أَصَابَهُمْ مِنْ ذَلِكَ مَا أَصَابَهُمْ فَالْقَلِيلُ فِي ذَلِكَ وَ الْكَثِيرُ سَوَاءٌ ثُمَّ الْتَفَتَ إِلَى عَلِيٍّ ع فَقَالَ وَ يَدٌ لَكَ مَعَ أَيَادٍ لَمْ أَجْزِكَ بِهَا.
Ali-asws said: ‘Distribute it, whatever they get from that what they get, for the little in that and the more is the same’. Then he (Umar) turned towards Ali-asws. He said, ‘And a hand (favour) of yours-asws with the hands (favours), I cannot recompense you-asws for it’’.[25]
وَ فِيهِ قَالَ أَبُو عُثْمَانَ النَّهْدِيُ جَاءَ رَجُلٌ إِلَى عُمَرَ فَقَالَ إِنِّي طَلَّقْتُ امْرَأَتِي فِي الشِّرْكِ تَطْلِيقَةً وَ فِي الْإِسْلَامِ تَطْلِيقَتَيْنِ فَمَا تَرَى فَسَكَتَ عُمَرُ فَقَالَ لَهُ الرَّجُلُ مَا تَقُولُ قَالَ كَمَا أَنْتَ حَتَّى يَجِيءَ عَلِيُّ بْنُ أَبِي طَالِبٍ
And regarding it, Abu Usman Al-Nahdy said, ‘A man came to Umar and said, ‘I have divorced my wife during the Shirk (pre-Islamic period) one divorce, and during Al-Islam, two divorces. What is your view?’ Umar was silent. The man said to him, ‘What are you saying?’ He said, ‘Be as you are until Ali-asws Bin Abu Talib-asws comes’.
فَجَاءَ عَلِيٌّ ع فَقَالَ قُصَّ عَلَيْهِ قِصَّتَكَ فَقَصَّ عَلَيْهِ الْقِصَّةَ فَقَالَ عَلِيٌّ ع هَدَمَ الْإِسْلَامُ مَا كَانَ قَبْلَهُ هِيَ عِنْدَكَ عَلَى وَاحِدَةٍ.
Ali-asws came. He (Umar) said, ‘Narrate your story to him-asws’. He narrated the story to him-asws. Ali-asws said: ‘Al-Islam demolishes whatever had happened before it. She is with you upon one (divorce – so she is still your wife unless you divorce her two more time)’’.[26]
10- قب، المناقب لابن شهرآشوب أَبُو الْقَاسِمِ الْكُوفِيُّ وَ الْقَاضِي النُّعْمَانُ فِي كِتَابَيْهِمَا قَالا رُفِعَ إِلَى عُمَرَ أَنَّ عَبْداً قَتَلَ مَوْلَاهُ فَأَمَرَ بِقَتْلِهِ فَدَعَاهُ عَلِيٌّ ع فَقَالَ لَهُ أَ قَتَلْتَ مَوْلَاكَ قَالَ نَعَمْ قَالَ فَلِمَ قَتَلْتَهُ قَالَ غَلَبَنِي عَلَى نَفْسِي وَ أَتَانِي فِي ذَاتِي
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Al Qasim Al Kufy and the judge Al Numan in their books, said,
‘It (an issue) was raised to Umar that a slave had killed his master. He ordered with him (slave) to be killed. Ali-asws called him and said to him: ‘Did you kill your master?’ He said, ‘Yes’. He-asws said: ‘Why did you kill him?’ He said, ‘He overcame upon myself and came to me regarding myself’.
فَقَالَ لِأَوْلِيَاءِ الْمَقْتُولِ أَ دَفَنْتُمْ وَلِيَّكُمْ قَالُوا نَعَمْ قَالَ وَ مَتَى دَفَنْتُمُوهُ قَالُوا السَّاعَةَ قَالَ لِعُمَرَ احْبِسْ هَذَا الْغُلَامَ فَلَا تُحْدِثْ فِيهِ حَدَثاً حَتَّى تَمُرَّ ثَلَاثَةُ أَيَّامٍ ثُمَّ قُلْ لِأَوْلِيَاءِ الْمَقْتُولِ إِذَا مَضَتْ ثَلَاثَةُ أَيَّامٍ فَاحْضُرُونَا
He-asws said to the friends of the killed: ‘Have you buried your friend?’ They said, ‘Yes’. He-asws said: ‘And when did you bury him?’ They said, ‘Just now’. He-asws said to Umar: ‘Withhold this slave. Do not do any new thing regarding him until three days pass by’. Then he-asws said to the friends of the killed: ‘When three days pass by, then present to us’.
فَلَمَّا مَضَتْ ثَلَاثَةُ أَيَّامٍ حَضَرُوا فَأَخَذَ عَلِيٌّ ع بِيَدِ عُمَرَ وَ خَرَجُوا ثُمَّ وَقَفَ عَلَى قَبْرِ الرَّجُلِ الْمَقْتُولِ فَقَالَ عَلِيٌّ ع لِأَوْلِيَائِهِ هَذَا قَبْرُ صَاحِبِكُمْ قَالُوا نَعَمْ قَالَ احْفِرُوا فَحَفَرُوا حَتَّى انْتَهَوْا إِلَى اللَّحْدِ فَقَالَ ع أَخْرِجُوا مَيِّتَكُمْ فَنَظَرُوا إِلَى أَكْفَانِهِ فِي اللَّحْدِ وَ لَمْ يَجِدُوهُ فَأَخْبَرُوهُ بِذَلِكَ
When three days pass by, they presented. Ali-asws grabbed a hand of Umar and they went out. Then he-asws paused at the grave of the killed man. Ali-asws said to his friends: ‘This is the grave of your companion?’ They said, ‘Yes’. He-asws said: ‘Dig!’ They dug until they ended to the tomb. He-asws said: ‘Extract your deceased’. They looked into his shroud in the tomb and they did not find him. They informed him-asws with that.
فَقَالَ عَلِيٌّ ع اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ اللَّهِ مَا كَذَبْتُ وَ لَا كُذِبْتُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ يَعْمَلْ مِنْ أُمَّتِي عَمَلَ قَوْمِ لُوطٍ ثُمَّ يَمُوتُ عَلَى ذَلِكَ فَهُوَ مُؤَجَّلٌ إِلَى أَنْ يُوضَعَ فِي لَحْدِهِ فَإِذَا وُضِعَ فِيهِ لَمْ يَمْكُثْ أَكْثَرَ مِنْ ثَلَاثٍ حَتَّى تَقْذِفَهُ الْأَرْضُ إِلَى جُمْلَةِ قَوْمِ لُوطٍ الْمُهْلَكِينَ فَيُحْشَرَ مَعَهُمْ.
Ali-asws said: ‘Allah-azwj the Greatest! Allah-azwj the Greatest! Neither have I-asws lied nor have I been lied to (by Rasool-Allah-saww)! I-asws heard Rasool-Allah-saww saying: ‘One from my-saww community who does the deed of the people of Lut-as (Homosexuality), then he dies upon that, so he is respited until he is placed in his tomb. When he is placed in it, he does not remain more than three (days) until the ground throws him to the total of the people of Lut-as, the destroyed ones, so he will be Resurrected with them’’.[27]
وَ ذَكَرَ فِيهِمَا عُمَرُ بْنُ حَمَّادٍ بِإِسْنَادِهِ عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ: قَدِمَ قَوْمٌ مِنَ الشَّامِ حُجَّاجاً فَأَصَابُوا أُدْحِيَّ نَعَامَةٍ فِيهِ خَمْسُ بَيْضَاتٍ وَ هُمْ مُحْرِمُونَ فَشَوَوْهُنَّ وَ أَكَلُوهُنَّ ثُمَّ قَالُوا مَا أَرَانَا إِلَّا وَ قَدْ أَخْطَأْنَا وَ أَصَبْنَا الصَّيْدَ وَ نَحْنُ مُحْرِمُونَ فَأَتَوُا الْمَدِينَةَ وَ قَصُّوا عَلَى عُمَرَ الْقِصَّةَ
And Umar Bin Hammad mentioned regarding them from Ubadah Bin Al Samit who said,
‘A group came from Syria as pilgrims. They came across an ostrich nest wherein were five eggs while they were in Ihraam. They boiled them and ate them. Then they said, ‘We do not see except and we have erred, and we have hunted the prey and we are in Ihraam’. They came to Al-Medina and narrated the story to Umar.
فَقَالَ انْظُرُوا إِلَى قَوْمٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فَاسْأَلُوهُمْ عَنْ ذَلِكَ لِيَحْكُمُوا فِيهِ فَسَأَلُوا جَمَاعَةً مِنَ الصَّحَابَةِ فَاخْتَلَفُوا فِي الْحُكْمِ فِي ذَلِكَ فَقَالَ عُمَرُ إِذَا اخْتَلَفْتُمْ فَهَاهُنَا رَجُلٌ كُنَّا أُمِرْنَا إِذَا اخْتَلَفْنَا فِي شَيْءٍ فَيَحْكُمُ فِيهِ
He said, ‘Look at a group from the companions of Rasool-Allah-saww and ask them about that for them to judge regarding it’. They asked a group of the companions, but they differed in the judgment regarding that. Umar said, ‘When you are differing, then over there is a man-asws. Whenever we differ regarding anything, he-asws judges regarding it’.
فَأَرْسَلَ إِلَى امْرَأَةٍ يُقَالُ لَهَا عَطِيَّةُ فَاسْتَعَارَ مِنْهَا أَتَاناً فَرَكِبَهَا وَ انْطَلَقَ بِالْقَوْمِ مَعَهُ حَتَّى أَتَى عَلِيّاً وَ هُوَ بِيَنْبُعَ فَخَرَجَ إِلَيْهِ عَلِيٌّ ع فَتَلَقَّاهُ ثُمَّ قَالَ لَهُ هَلَّا أَرْسَلْتَ إِلَيْنَا فَنَأْتِيَكَ فَقَالَ عُمَرُ الْحَكَمُ يُؤْتَى فِي بَيْتِهِ فَقَصَّ عَلَيْهِ الْقَوْمُ
He sent a message to a woman called Atiya and hired a donkey from her. He rode it and went with the people being with him until he came to Ali-asws and he-asws was at Yanbu. Ali-asws came out to him and met him. Why didn’t you send a message to us-asws and we-asws would have come to you’. Umar said, ‘The judgment comes in his-asws house’. The group narrated the story to him-asws.
فَقَالَ عَلِيٌّ ع لِعُمَرَ مُرْهُمْ فَلْيَعْمِدُوا إِلَى خَمْسِ قَلَائِصَ مِنَ الْإِبِلِ فَلْيُطْرِقُوهَا لِلْفَحْلِ فَإِذَا أُنْتِجَتْ أَهْدَوْا مَا نُتِجَ مِنْهَا جَزَاءً عَمَّا أَصَابُوا فَقَالَ عُمَرُ يَا أَبَا الْحَسَنِ إِنَّ النَّاقَةَ قَدْ تُجْهِضُ فَقَالَ عَلِيٌّ ع وَ كَذَلِكَ الْبَيْضَةُ قَدْ تَمْرُقُ فَقَالَ عُمَرُ فَلِهَذَا أُمِرْنَا أَنْ نَسْأَلَكَ.
Ali-asws said to Umar: ‘Order them to extend to five young females from the camel, then let them leave these for the stallion. When it procreates, they should gift whatever results from it as a recompense of what they had attained’. Umar said, ‘O Abu Al-Hassan-asws! If the she-camel miscarries?’ Ali-asws said: ‘And like that are the eggs, they had been deserted’. Umar said, ‘For this (reason) I had ordered that we ask you-asws’’.[28]
11- قب، المناقب لابن شهرآشوب وَ رُوِيَ مِنِ اخْتِلَافِهِمْ فِي امْرَأَةِ الْمَفْقُودِ فَذَكَرُوا أَنَّ عَلِيّاً ع حَكَمَ بِأَنَّهَا لَا تَتَزَوَّجُ حَتَّى يَجِيءَ نَعْيُ مَوْتِهِ وَ قَالَ هِيَ امْرَأَةٌ ابْتُلِيَتْ فَلْتَصْبِرْ وَ قَالَ عُمَرُ تَتَرَبَّصُ أَرْبَعَ سِنِينَ ثُمَّ يُطَلِّقُهَا وَلِيُّ زَوْجِهَا ثُمَّ تَتَرَبَّصُ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثُمَّ رَجَعَ إِلَى قَوْلِ عَلِيٍّ ع.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘And it is reported from their variations regarding a missing woman. They mentioned that Ali-asws judged that she cannot get married until the news of her husband death comes, and he-asws said: ‘She is a Tried woman so let her be patient’. And Umar said, ‘She should wait four years, then the guardian of her husband can divorce her, then she has to wait four months and ten (days). Then he returned to the words of Ali-asws’’.[29]
12- قب، المناقب لابن شهرآشوب وَ كَانَ الْهَيْثَمُ فِي جَيْشٍ فَلَمَّا جَاءَ جَاءَتِ امْرَأَتُهُ بَعْدَ قُدُومِهِ بِسِتَّةِ أَشْهُرٍ بِوَلَدٍ فَأَنْكَرَ ذَلِكَ مِنْهَا وَ جَاءَ بِهِ عُمَرُ وَ قَصَّ عَلَيْهِ فَأَمَرَ بِرَجْمِهَا فَأَدْرَكَهَا عَلِيٌّ ع مِنْ قَبْلِ أَنْ تُرْجَمَ ثُمَّ قَالَ لِعُمَرَ ارْبَعْ عَلَى نَفْسِكَ إِنَّهَا صَدَقَتْ إِنَّ اللَّهَ تَعَالَى يَقُولُ وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً وَ قَالَ وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ حَوْلَيْنِ كامِلَيْنِ فَالْحَمْلُ وَ الرَّضَاعُ ثَلَاثُونَ شَهْراً
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘And Al-Haysam was in an army. When he came, his wife came with a child six months after his going. He denied that from it, and he came with it to Umar and narrated the story to him/ He ordered with stoning her to death. Ali-asws came to her before she was stoned, then said to Umar: ‘Wait upon yourself. She speaks the truth. Allah-azwj the Exalted is Saying: and his bearing and his weaning is of thirty months; [46:15]. And He-azwj Said: And the mothers should breastfeed their children for two years complete, [2:233]. Thus, the bearing and the weaning are thirty months’.
فَقَالَ عُمَرُ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ وَ خَلَّى سَبِيلَهَا وَ أَلْحَقَ الْوَلَدَ بِالرَّجُلِ.
Umar said, ‘Had it not been for Ali-asws, Umar would have been destroyed’, and he freed her way and joined the child with the man’’.[30]
وَ رَوَى شَرِيكٌ وَ غَيْرُهُ أَنَّ عُمَرَ أَرَادَ بَيْعَ أَهْلِ السَّوَادِ فَقَالَ لَهُ عَلِيٌّ ع إِنَّ هَذَا مَالٌ أَصَبْتُمْ وَ لَنْ تُصِيبُوا مِثْلَهُ وَ إِنْ بِعْتُمْ فَبَقِيَ مَنْ يَدْخُلُ فِي الْإِسْلَامِ لَا شَيْءَ لَهُ قَالَ فَمَا أَصْنَعُ قَالَ دَعْهُمْ شَوْكَةً لِلْمُسْلِمِينَ فَتَرَكَهُمْ عَلَى أَنَّهُمْ عَبِيدٌ ثُمَّ قَالَ عَلِيٌّ ع فَمَنْ أَسْلَمَ مِنْهُمْ فَنَصِيبِي مِنْهُ حُرٌّ.
And it is reported by Shareek and others,
‘Umar intended to sell the black people (slaves). Ali-asws said to him: ‘This is wealth you have attained, and you will never attain the like of it, and if you were to sell, there would remain ones entering into Al-Islam, there being no share for him’. He said, ‘So what shall I do?’ He-asws said: ‘Leave them as a might for the Muslims’. He left them based upon that they would be slaves. Then Ali-asws said: ‘The one from them who becomes a Muslim, then my-asws share from him is free’’.[31]
أَحْمَدُ بْنُ عَامِرِ بْنِ سُلَيْمَانَ الطَّائِيُّ عَنِ الرِّضَا ع فِي خَبَرٍ أَنَّهُ أَقَرَّ رَجُلٌ بِقَتْلِ ابْنِ رَجُلٍ مِنَ الْأَنْصَارِ فَدَفَعَهُ عُمَرُ إِلَيْهِ لِيَقْتُلَهُ بِهِ فَضَرَبَهُ ضَرْبَتَيْنِ بِالسَّيْفِ حَتَّى ظَنَّ أَنَّهُ هَلَكَ فَحُمِلَ إِلَى مَنْزِلِهِ وَ بِهِ رَمَقٌ فَبَرَأَ الْجُرْحُ بَعْدَ سِتَّةِ أَشْهُرٍ فَلَقِيَهُ الْأَبُ وَ جَرَّهُ إِلَى عُمَرَ فَدَفَعَهُ إِلَيْهِ عُمَرُ
Ahmad Bin Aamir Bin Suleyman Al Taie,
‘From Al-Reza-asws in a Hadeeth: ‘A man acknowledge with having killed a son of a man from the Helpers. Umar handed him over to him to be killed by him. He struck him two strikes with the sword until he thought that he had died. He was killed to his house and with him was his last breaths. The injuries were cured after six months. Then he met the father, and he pulled him to Umar. Umar handed him over to him (to be killed).
فَاسْتَغَاثَ الرَّجُلُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ لِعُمَرَ مَا هَذَا الَّذِي حَكَمْتَ بِهِ عَلَى هَذَا الرَّجُلِ فَقَالَ النَّفْسَ بِالنَّفْسِ قَالَ أَ لَمْ يَقْتُلْهُ مَرَّةً قَالَ قَدْ قَتَلَهُ ثُمَّ عَاشَ قَالَ فَيُقْتَلُ مَرَّتَيْنِ فَبُهِتَ ثُمَّ قَالَ فَاقْضِ مَا أَنْتَ قَاضٍ
The man cried for help to Amir Al-Momineen-asws. He-asws said to Umar: ‘What is this which you have judged with upon this man?’ He said, ‘the soul is for the soul, [5:45]’. He-asws said: ‘Did you not kill him once?’ He said, ‘I had killed him, then he lived’. He-asws: ‘Then he would be killed twice’. He was baffled, then said, ‘Judge whatever you-asws (want to) judge’.
فَخَرَجَ ع فَقَالَ لِلْأَبِ أَ لَمْ تَقْتُلْهُ مَرَّةً قَالَ بَلَى فَيَبْطُلُ دَمُ ابْنِي قَالَ لَا وَ لَكِنَ الْحُكْمَ أَنْ تُدْفَعَ إِلَيْهِ فَيَقْتَصَّ مِنْكَ مِثْلَ مَا صَنَعْتَ بِهِ ثُمَّ تَقْتُلَهُ بِدَمِ ابْنِكَ
He-asws went out and said to the father: ‘Did you not kill him once?’ He said, ‘Yes, but he has invalidated the blood of my son (by living)’. He-asws said: ‘No, but the judgment is that you should be handed over to him, so he can retaliate from you like what you had done, then you can kill him for the blood of your son’.
قَالَ هُوَ وَ اللَّهِ الْمَوْتُ وَ لَا بُدَّ مِنْهُ قَالَ لَا بُدَّ أَنْ يَأْخُذَ بِحَقِّهِ قَالَ فَإِنِّي قَدْ صَفَحْتُ عَنْ دَمِ ابْنِي وَ يَصْفَحُ لِي عَنِ الْقِصَاصِ فَكَتَبَ بَيْنَهُمَا كِتَاباً بِالْبَرَاءَةِ
He said, ‘By Allah-azwj, it would be the death (for me) and there is no escape from it’. He-asws said: ‘There is no escape that he should take his right’. He said, ‘Then I have pardoned about the blood of my son, and he should pardon to me about the retaliation’. He-asws wrote an agreement between the two with the disavowing.
فَرَفَعَ عُمَرُ يَدَهُ إِلَى السَّمَاءِ وَ قَالَ الْحَمْدُ لِلَّهِ أَنْتُمْ أَهْلُ بَيْتِ الرَّحْمَةِ يَا أَبَا الْحَسَنِ ثُمَّ قَالَ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ.
Umar raised his hands towards the sky and said: ‘The Praise is for Allah-azwj! You-asws are People-asws of the Household of mercy, O Abu Al-Hassan-asws!’ Then he said, ‘Had it not been for Ali-asws, Umar would have been destroyed’’.[32]
13- قب، المناقب لابن شهرآشوب قَيْسُ بْنُ الرَّبِيعِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ تَمِيمِ بْنِ خِرَامٍ الْأَسَدِيِ أَنَّهُ رُفِعَ إِلَى عُمَرَ مُنَازَعَةُ جَارِيَتَيْنِ تَنَازَعَتَا فِي ابْنٍ وَ بِنْتٍ فَقَالَ أَيْنَ أَبُو الْحَسَنِ مُفَرِّجُ الْكَرْبِ فَدُعِيَ لَهُ بِهِ فَقَصَّ عَلَيْهِ الْقِصَّةَ فَدَعَا بِقَارُورَتَيْنِ فَوَزَنَهُمَا ثُمَّ أَمَرَ كُلَّ وَاحِدَةٍ فَحَلَبَتْ فِي قَارُورَةٍ وَ وَزَنَ الْقَارُورَتَيْنِ فَرَجَحَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَالَ الِابْنُ لِلَّتِي لَبَنُهَا أَرْجَحُ وَ الْبِنْتُ لِلَّتِي لَبَنُهَا أَخَفُّ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Qays Bin Al Rabie, from Jabir Al Jufy, from Tameem Bin Hizam Al Asady,
‘It was raised to Umar a dispute between two slave girls regarding a son and a daughter. He said, ‘Where is Abu Al-Hassan-asws, reliever of distress?’ He-asws was called to him. He narrated the story to him-asws. He-asws called for two glasses and weighed them, then instructed each one to excrete milk in a glass, and he-asws weighed the two glasses. One of them outweighed the other. He-asws said: ‘The son is for the one whose milk has outweighed, and the daughter is for the one whose milk is lighter’.
فَقَالَ عُمَرُ مِنْ أَيْنَ قُلْتَ ذَلِكَ يَا أَبَا الْحَسَنِ فَقَالَ لِأَنَّ اللَّهَ جَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الْأُنْثَيَيْنِ وَ قَدْ جَعَلَتِ الْأَطِبَّاءُ ذَلِكَ أَسَاساً فِي الِاسْتِدْلَالِ عَلَى الذَّكَرِ وَ الْأُنْثَى
Umar said, ‘From where did you-asws say that O Abu Al-Hassan-asws?’ He-asws said: ‘Because Allah-azwj has Made to be for the males like the share of two females, and the physicians have made that a foundation in the evidence upon the male and the female’’.[33]
تَهْذِيبُ الْأَحْكَامِ، زُرَارَةُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَمَعَ عُمَرُ بْنُ الْخَطَّابِ أَصْحَابَ النَّبِيِّ ص فَقَالَ مَا تَقُولُونَ فِي الرَّجُلِ يَأْتِي أَهْلَهُ فَيُخَالِطُهَا فَلَا يُنْزِلُ فَقَالَتِ الْأَنْصَارُ الْمَاءُ مِنَ الْمَاءِ وَ قَالَ الْمُهَاجِرُونَ إِذَا الْتَقَى الْخِتَانَانِ فَقَدْ وَجَبَ عَلَيْهِ الْغُسْلُ
(The book) ‘Tehzeeb Al Ahkaam’ – Zurara,
‘From Abu Ja’far-asws having said: ‘Umar Bin Al-Khattab gathered companions of the Prophet-saww and said, ‘What are you saying regarding the man who went to his wife and mixed with her but (his water) did not descend?’ The Helpers said, ‘The water is from the water’ (i.e. the washing is obligated when the water descends), and the Emigrants said, ‘When the two private parts met, so the washing is obligated upon him’.
فَقَالَ عُمَرُ مَا تَقُولُ يَا أَبَا الْحَسَنِ فَقَالَ ع أَ تُوجِبُونَ عَلَيْهِ الرَّجْمَ وَ الْحَدَّ وَ لَا تُوجِبُونَ عَلَيْهِ صَاعاً مِنْ مَاءٍ إِذَا الْتَقَى الْخِتَانَانِ وَجَبَ عَلَيْهِ الْغُسْلُ.
Umar said, ‘What are you saying, O Abu Al-Hassan-asws?’ He-asws said: ‘And you are obligating the stoning and the legal penalty upon it, and you are not obligating a Sa’a (unit of measurement) of water upon him? When the two organs met, the washing is obligated upon him’’.[34]
أَبُو الْمَحَاسِنِ الرُّويَانِيُّ فِي الْأَحْكَامِ أَنَّهُ وُلِدَ فِي زَمَانِهِ مُولَدَانِ مُلْتَصِقَانِ أَحَدُهُمَا حَيٌّ وَ الْآخَرُ مَيِّتٌ فَقَالَ عُمَرُ يُفْصَلُ بَيْنَهُمَا بِحَدِيدٍ فَأَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع أَنْ يُدْفَنَ الْمَيِّتُ وَ يُرْضَعُ الْحَيُّ فَفُعِلَ ذَلِكَ فَتَمَيَّزَ الْحَيُّ مِنَ الْمَيِّتِ بَعْدَ أَيَّامٍ
Abu Al Mahasin Al Rowyani in (the boo) ‘Al Ahkam’ –
‘Conjoined twins were born in his (Umar) time, one of them alive and the other dead. Umar decided between them with separation by iron (blade). Amir Al-Momineen-asws instructed that the dead should be buried and the living to be breast-fed. He did so. The living was distinguished from the dead after days.
وَ هَمَّ عُمَرُ أَنْ يَأْخُذَ حَلْيَ الْكَعْبَةِ فَقَالَ عَلِيٌّ ع إِنَّ الْقُرْآنَ أُنْزِلَ عَلَى النَّبِيِّ ص وَ الْأَمْوَالُ أَرْبَعَةٌ أَمْوَالُ الْمُسْلِمِينَ فَقَسَمُوهَا بَيْنَ الْوَرَثَةِ فِي الْفَرَائِضِ وَ الْفَيْءُ فَقَسَمَهُ عَلَى مُسْتَحِقِّهِ وَ الْخُمُسُ فَوَضَعَهُ اللَّهُ حَيْثُ وَضَعَهُ وَ الصَّدَقَاتُ فَجَعَلَهَا اللَّهُ حَيْثُ جَعَلَهَا وَ كَانَ حَلْيُ الْكَعْبَةِ يَوْمَئِذٍ فَتَرَكَهُ عَلَى حَالِهِ وَ لَمْ يَتْرُكْهُ نِسْيَاناً وَ لَمْ يَخْفَ عَلَيْهِ مَكَانُهُ فَأَقِرَّهُ حَيْثُ أَقَرَّهُ اللَّهُ وَ رَسُولُهُ
And Umar thought of taking jewels of the Kabah. Ali-asws said: ‘Quran was Revealed unto the Prophet and the wealth are four – wealth of the Muslims, it is distributed between the inheritors in the Obligations, and the war booty is distributed upon its deserving ones, and the Khums has been Placed by Allah-azwj where He-azwj Placed it, and the charities has been Made to be by Allah-azwj where He-azwj Made it to be, and on that day the jewels of the Kabah on that day, he-saww had left it upon its state, and he-saww did not leave it out of forgetfulness, and did not fear upon it of its place. So, let it settle where Allah-azwj and His-azwj Rasool-saww have settled it’.
فَقَالَ عُمَرُ لَوْلَاكَ لَافْتَضَحْنَا وَ تَرَكَ الْحَلْيَ بِمَكَانِهِ.
Umar said, ‘Had it not been for you-asws, we would have been exposed’, and he left the jewels at Makkah’’.[35]
الْوَاحِدِيُّ فِي الْبَسِيطِ وَ ابْنُ مَهْدِيٍّ فِي نُزْهَةِ الْأَبْصَارِ بِالْإِسْنَادِ عَنِ ابْنِ جُبَيْرٍ قَالَ: لَمَّا انْهَزَمَ إسفيذهميار قَالَ عُمَرُ مَا هُمْ بِيَهُودَ وَ لَا نَصَارَى وَ لَا لَهُمْ كِتَابٌ وَ كَانُوا مَجُوساً فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بَلَى كَانَ لَهُمْ كِتَابٌ وَ لَكِنَّهُ رُفِعَ وَ ذَلِكَ أَنَّ مَلِكاً لَهُمْ سَكِرَ فَوَقَعَ عَلَى ابْنَتِهِ أَوْ قَالَ عَلَى أُخْتِهِ فَلَمَّا أَفَاقَ قَالَ كَيْفَ الْخُرُوجُ مِنْهَا
Al Wahidy in (the book) ‘Al Baseet’, and Ibn Mahdi in (the book) ‘Nazhat Al Absaar’ – By the chain from Ibn Jubeyr who said,
‘When ‘Asfeed Himyar’ was defeated, Umar said, ‘They are neither Jews nor Christians nor is there any Book for them, and they were Magians’. Ali-asws Bin Abu Talib-asws said: ‘But there was a Book for them, but it is Raised, that (happened) because a king of theirs got intoxicated and fell upon his daughter’ – or said: ‘Upon his sister. When he woke up, he said, ‘How is the exit from it?’
قَالَ تَجْمَعُ أَهْلَ مَمْلَكَتِكَ فَتُخْبِرُهُمْ أَنَّكَ تَرَى ذَلِكَ حَلَالًا وَ تَأْمُرُهُمْ أَنْ يُحِلُّوهُ فَجَمَعَهُمْ وَ أَخْبَرَهُمْ أَنْ يُتَابِعُوهُ فَأَبَوْا أَنْ يُتَابِعُوهُ فَخَدَّ لَهُمْ خُدُوداً فِي الْأَرْضِ وَ أَوْقَدَ فِيهَا النِّيرَانَ وَ عَرَضَهُمْ عَلَيْهَا فَمَنْ أَبَى قَبُولَ ذَلِكَ قَذَفَهُ فِي النَّارِ وَ مَنْ أَجَابَ خَلَّى سَبِيلَهُ.
He said, ‘Gather the people of the kingdom and inform them that you view that as permissible and order them to make it to be permissible’. He gathered them and informed them to follow him. He dug out pits in the ground and ignited the fires in them and presented them to these. The one who refused to accept that was pushed into the fire and the one who answered, his way was freed’’.[36]
وَ رَوَى جَابِرُ بْنُ يَزِيدَ وَ عُمَرُ بْنُ أَوْسٍ وَ ابْنُ مَسْعُودٍ وَ اللَّفْظُ لَهُ أَنَّ عُمَرَ قَالَ لَا أَدْرِي مَا أَصْنَعُ بِالْمَجُوسِ أَيْنَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ قَالُوا هَا هُوَ ذَا فَجَاءَ فَقَالَ مَا سَمِعْتَ عَلِيّاً يَقُولُ فِي الْمَجُوسِ فَإِنْ كُنْتَ لَمْ تَسْمَعْهُ فَاسْأَلْهُ عَنْ ذَلِكَ
And it is reported by Jabir Bin Yazeed and Umar Bin Aws and Ibn Masoud, and the wordings are his,
‘Umar said, ‘I do not know what I should do with the Magians. Where is Abdullah Bin Abbas?’ They said, ‘Over here!’ He had come suddenly. He said, ‘What have you heard Ali-asws saying regarding the Magians? If you have not heard it, then ask him-asws about that’.
فَمَضَى ابْنُ عَبَّاسٍ إِلَى عَلِيٍّ ع فَسَأَلَهُ عَنْ ذَلِكَ فَقَالَ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ ثُمَّ أَفْتَاهُ.
Ibn Abbas went to Ali-asws and asked him-asws about that. He-asws said: ‘Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So what is the matter with you all? How are you judging?’ [10:35]. Then he-asws issued his-asws verdict’’.[37]
الْخَطِيبُ فِي الْأَرْبَعِينَ قَالَ ابْنُ عَبَّاسٍ كُنَّا فِي جِنَازَةٍ فَقَالَ عَلِيٌّ ع لِزَوْجِ أُمِّ الْغُلَامِ أَمْسِكْ عَنِ امْرَأَتِكَ فَقَالَ لَهُ عُمَرُ وَ لِمَ يُمْسِكُ عَنِ امْرَأَتِهِ أَ خَرَجَ مِمَّا جِئْتَ بِهِ
Al Khateeb in (the book) ‘Al Arbaeen’ –
‘Ibn Abbas said, ‘We were in a funeral. Ali-asws said to a husband of the mother of the slave: ‘Withhold from your wife’. Umar said to him-asws, ‘And why should he refrain from his wife? Is he outside from what you-asws have come with?’
قَالَ نَعَمْ نُرِيدُ أَنْ تَسْتَبْرِئَ رحمهما [رَحِمَهَا] فَلَا يُلْقَى فِيهَا شَيْءٌ فَيَسْتَوْجِبَ بِهِ الْمِيرَاثَ مِنْ أَخِيهِ وَ لَا مِيرَاثَ لَهُ فَقَالَ عُمَرُ أَعُوذُ بِاللَّهِ مِنْ مُعْضِلَةٍ لَا عَلِيَّ لَهَا.
He-asws said: ‘Yes, we want to free her womb, so nothing would be cast into it, and the inheritance would be obligated with him from his brother, and there would be no inheritance for him’. Umar said, ‘I seek Refuge with Allah-azwj from a dilemma Ali-asws is not there for it’’.[38]
وَ فِي أَرْبَعِينِ الْخَطِيبِ قَالَ ابْنُ سِيرِينَ إِنَّ عُمَرَ سَأَلَ النَّاسَ وَ قَالَ كَمْ يَتَزَوَّجُ الْمَمْلُوكُ وَ قَالَ لِعَلِيٍّ ع إِيَّاكَ أَعْنِي يَا صَاحِبَ الْمَغَافِرِيِ رِدَاءٌ كَانَ عَلَيْهِ فَقَالَ ع ثِنْتَيْنِ.
And in (the book) ‘Arbaeen’ of Al Khateeb – Ibn Sirreen said,
‘Umar asked the people and said, ‘How many (women) can the slave marry?’ And he said to Ali-asws, ‘You-asws are the one I mean, O owner of Al-Magafiri!’ – a cloak which was upon him-asws. He-asws said: ‘Two’’.[39]
وَ فِي غَرِيبِ الْحَدِيثِ عَنْ أَبِي عُبَيْدٍ أَيْضاً قَالَ أَبُو صَبْرَةَ جَاءَ رَجُلَانِ إِلَى عُمَرَ فَقَالا لَهُ مَا تَرَى فِي طَلَاقِ الْأَمَةِ فَقَامَ إِلَى حَلْقَةٍ فِيهَا رَجُلٌ أَصْلَعُ فَسَأَلَهُ فَقَالَ اثْنَتَانِ فَالْتَفَتَ إِلَيْهِمَا فَقَالَ اثْنَتَانِ
And in a strange Hadeeth, from Abu Ubeyd as well, Abu Sabrah said,
‘Two men came to Umar and said to him-asws, ‘What is your view regarding divorce of the community?’ He stood up to go to a circle wherein was a short-haired man. He asked him and he said, ‘Two!’ He turned to them and said, ‘Two!’
فَقَالَ لَهُ أَحَدُهُمَا جِئْنَاكَ وَ أَنْتَ أَمِيرُ الْمُؤْمِنِينَ فَسَأَلْنَاكَ عَنْ طَلَاقِ الْأَمَةِ فَجِئْتَ إِلَى رَجُلٍ فَسَأَلْتَهُ فَوَ اللَّهِ مَا كَلَّمَكَ
One of them said, ‘We came to you, and you are commander of the faithful. We asked you about divorce of the community, and you went to a man and asked him! By Allah-azwj! I will not speak to you’.
فَقَالَ لَهُ عُمَرُ وَيْلَكَ أَ تَدْرِي مَنْ هَذَا هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لَوْ أَنَّ السَّمَاوَاتِ وَ الْأَرْضَ وُضِعَتْ فِي كِفَّةٍ وَ وُضِعَ إِيمَانُ عَلِيٍّ ع فِي كِفَّةٍ لَرَجَحَ إِيمَانُ عَلِيٍّ ع
Umar said to him, ‘Woe be unto you! Do you know who this is? This is Ali-asws Bin Abu Talib-asws. I heard Rasool-Allah-saww saying: ‘Even if the skies and the earth were to be place in one hand (of a scale) and the Eman of Ali-asws was placed in the (other) hand, the Eman of Ali-asws would outweigh’’.
وَ رَوَاهُ مَصْقَلَةُ بْنُ عَبْدِ اللَّهِ. الْعَبْدِيُ
| إِنَّا رُوِّينَا فِي الْحَدِيثِ خَبَراً | يَعْرِفُهُ سَائِرُ مَنْ كَانَ رَوَى | |
| أَنَّ ابْنَ خَطَّابٍ أَتَاهُ رَجُلٌ | فَقَالَ كَمْ عِدَّةُ تَطْلِيقِ الْإِمَا | |
| فَقَالَ يَا حَيْدَرُ كَمْ تَطْلِيقَةٌ | لِلْأَمَةِ اذْكُرْهُ فَأَومَى الْمُرْتَضَى | |
| بِإِصْبَعَيْهِ فَثَنَى الْوَجْهَ إِلَى | سَائِلِهِ قَالَ اثْنَتَانِ وَ انْثَنَى | |
| قَالَ لَهُ تَعْرِفُ هَذَا قَالَ لَا | قَالَ لَهُ هَذَا عَلِيٌّ ذُو الْعُلَا |
And it is reported by Maslaqah Bin Abdullah – Al-Abdy (a poem), ‘We are reporting news in the Hadeeth recognised by rest of the ones who have reported that the son of Khattab, a man came to him and said, ‘What is the number of the divorces of the slave?’ He said, ‘O Haider-asws! How many are the divorce for the slave? Mention it’. Al-Murtaza-asws indicated with his-asws fingers, flexing in the face of his-asws questioner, he-asws said: ‘Two and two!’ He said, ‘Do you know this one?’ He said, ‘No’. He said to him, ‘This is Ali-asws with the exaltedness’’.
وَ أَمَّا مَا وَقَعَ مِنْ قَضَايَاهُ ع فِي عَهْدِ عُثْمَانَ فَفِي كَشَّافِ الثَّعْلَبِيِّ وَ أَرْبَعِينِ الْخَطِيبِ وَ مُوَطَّإِ مَالِكٍ بِأَسَانِيدِهِمْ عَنْ نَعْجَةَ بْنِ بَدْرٍ الْجُهَنِيِ أَنَّهُ أُتِيَ بِامْرَأَةٍ قَدْوَلَدَتْ لِسِتَّةِ أَشْهُرٍ فَهَمَّ بِرَجْمِهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنْ خَاصَمَتْكَ بِكِتَابِ اللَّهِ خَصَمَتْكَ إِنَّ اللَّهَ تَعَالَى يَقُولُ وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً ثُمَّ قَالَ وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ حَوْلَيْنِ كامِلَيْنِ لِمَنْ أَرادَ أَنْ يُتِمَّ الرَّضاعَةَ فَحَوْلَانِ مُدَّةُ الرَّضَاعِ وَ سِتَّةُ أَشْهُرٍ مُدَّةُ الْحَمْلِ
And as for was occurred from his-asws judgment in the era of Usman, it is in (the books) ‘Kashaf’ of Al Sa’alby and ‘Arbaeen’ of Al Khateeb’, and ‘Muwatta’ of Malik, by their chains from Na’jat Bin Badr Al Juhny,
‘They brought a woman who had given birth at six months. He thought of stoning her to death. Amir Al-Momineen-asws said: ‘If I-asws want to dispute with you by the Book of Allah-azwj, I-asws can dispute with you. Allah-azwj the Exalted is Saying: ‘and his bearing and his weaning is of thirty months; [46:15]. Then He-azwj Said: ‘And the mothers should breastfeed their children for two years complete, for him who wants the complete breastfeeding; [2:233]. Two years is the period of the breast-feeding and six months is the period of the bearing’.
فَقَالَ عُثْمَانُ رُدُّوهَا ثُمَّ قَالَ مَا عِنْدَ عُثْمَانَ بَعْدَ أَنْ بَعَثَ إِلَيْهَا تَرَدٍّ.
Usman said, ‘Return her!’ Then he said, ‘There is no response with Usman after he had sent to him-asws’’.[40]
سُفْيَانُ بْنُ عُيَيْنَةَ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى قَالَ: كَانَ لِرَجُلٍ امْرَأَتَانِ امْرَأَةٌ مِنَ الْأَنْصَارِ وَ امْرَأَةٌ مِنْ بَنِي هَاشِمٍ فَطَلَّقَ الْأَنْصَارِيَّةَ ثُمَّ مَاتَ بَعْدَ مُدَّةٍ فَذَكَرَتِ الْأَنْصَارِيَّةُ الَّتِي طَلَّقَهَا أَنَّهَا فِي عِدَّتِهَا وَ قَامَتْ عِنْدَ عُثْمَانَ الْبَيِّنَةُ بِمِيرَاثِهَا مِنْهُ فَلَمْ يَدْرِ مَا يَحْكُمُ بِهِ وَ رَدَّهُمْ إِلَى عَلِيٍّ ع
Sufyan Bin Uyayna, by his chain from Muhammad Bin Yahya who said,
‘There were two wives for a man, a wife from the Helpers and a wife from the Clan of Hashim-as. He divorced the wife from the Helpers, then he died after a period. The divorced woman from the Helpers mentioned that she was in her waiting period and she established the proof in the presence of Usman of her inheritance from him. He did not know what to judge with, and he referred them (her) to Ali-asws.
فَقَالَ تَحْلِفُ أَنَّهَا لَمْ تَحِضْ بَعْدَ أَنْ طَلَّقَهَا ثَلَاثَ حِيَضٍ وَ تَرِثُهُ فَقَالَ عُثْمَانُ لِلْهَاشِمِيَّةِ هَذَا قَضَاءُ ابْنِ عَمِّكِ قَالَتْ قَدْ رَضِيتُهُ فَلْتَحْلِفْ وَ تَرِثُ فَتَحَرَّجَتِ الْأَنْصَارِيَّةُ مِنَ الْيَمِينِ وَ تَرَكَتِ الْمِيرَاثَ.
He-asws said: ‘You should swear (on oath) that she did not have three menstruation after he had divorced her, and you can inherit him’. Usman said to the Hashemite wife, ‘This is a judgment of a son-asws of your uncle-as’. She said, ‘I am pleased with him-asws. She (the Helper) swore and inherited, and she went out from Al-Yemen and left the inheritance’’.[41]
مُسْنَدُ أَحْمَدَ وَ أَبِي يَعْلَى رَوَى عَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ الْهَاشِمِيُ أَنَّهُ اصْطَادَ أَهْلُ الْمَاءِ حَجَلًا فَطَبَخُوهُ وَ قَدَّمُوا إِلَى عُثْمَانَ وَ أَصْحَابِهِ فَأَمْسَكُوا فَقَالَ عُثْمَانُ صَيْدٌ لَمْ نَصِدْهُ وَ لَمْ نَأْمُرْ بِصَيْدِهِ اصْطَادَهُ قَوْمٌ حِلٌّ فَأَطْعَمُونَاهُ فَمَا بِهِ بَأْسٌ فَقَالَ رَجُلٌ إِنَّ عَلِيّاً يَكْرَهُ هَذَا
(The book) ‘Musnad’ of Ahmad and Abu Ya’la – It is reported by Abdullah Bin Al Haris Bin Nowfal Al Hashimy,
‘The people of the water hunted a partridge and they cooked it, and they arrived at Usman and his companions (with the partridge). They were silent. Usman said, ‘(It is) a hunt we did not hunt, and we did not instruct with hunting it. A group hunted it and they fed us, so there is no problem with it’. A man said, ‘Ali-asws dislikes this’.
فَبَعَثَ إِلَى عَلِيٍّ ع فَجَاءَ وَ هُوَ غَضْبَانُ مُلَطِّخٌ يَدَيْهِ بِالْخَبَطِ فَقَالَ لَهُ إِنَّكَ لَكَثِيرُ الْخِلَافِ عَلَيْنَا فَقَالَ ع اذْكُرُوا اللَّهَ مَنْ شَهِدَ النَّبِيَّ ص أَتَى بِعَجُزِ حِمَارٍ وَحْشِيٍّ وَ هُوَ مُحْرِمٌ فَقَالَ إِنَّا مُحْرِمُونَ فَأَطْعِمُوهُ أَهْلَ الْحِلِّ فَشَهِدَ اثْنَا عَشَرَ رَجُلًا مِنَ الصَّحَابَةِ
He sent a message to Ali-asws. He-asws came and he-asws was angry. His-asws hands were stained with a mess. He said to him-asws, ‘There is a lot of opposition against us’. He-asws said: ‘I-asws remind of Allah-azwj the one who witnessed the Prophet-saww was brought a young wild donkey, and he-saww was in Ihraam’. He said, ‘We were in Ihraam, and the people in release (non-Ihraam) fed it’. Twelve men from the companions testified.
ثُمَّ قَالَ اذْكُرُوا اللَّهَ رَجُلًا شَهِدَ النَّبِيَّ ص أُتِيَ بِخَمْسِ بَيْضَاتٍ مِنْ بَيْضِ النَّعَامِ فَقَالَ إِنَّا مُحْرِمُونَ فَأَطْعِمُوهُ أَهْلَ الْحِلِّ فَشَهِدَ اثْنَا عَشَرَ رَجُلًا مِنَ الصَّحَابَةِ فَقَامَ عُثْمَانُ وَ دَخَلَ فُسْطَاطَهُ وَ تَرَكَ الطَّعَامَ عَلَى أَهْلِ الْمَاءِ.
Then he-asws said: ‘I-asws remind of Allah-azwj any man who witnessed the Prophet-saww having brought five eggs from the eggs of the ostrich’. He said, ‘We are in Ihraam, and the people of the release (non-Ihraam) fed it’. Twelve men from the companions testified. Usman stood up and entered his tent and left the food to the people of the water’’.[42]
14- قب، المناقب لابن شهرآشوب ابْنُ مَهْدِيٍّ فِي نُزْهَةِ الْأَبْصَارِ وَ الزَّمَخْشَرِيُّ فِي الْمُسْتَقْصَى عَنِ ابْنِ سِيرِينَ وَ شُرَيْحٍ الْقَاضِي أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع رَأَى شَابّاً يَبْكِي فَسَأَلَ ع عَنْهُ فَقَالَ إِنَّ أَبِي سَافَرَ مَعَ هَؤُلَاءِ فَلَمْ يَرْجِعْ حِينَ رَجَعُوا وَ كَانَ ذَا مَالٍ عَظِيمٍ فَرَفَعْتُهُمْ إِلَى شُرَيْحٍ فَحَكَمَ عَلَيَّ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Ibn Mahdi in (the book) ‘Nuzhat Al Absaar’, and Al Zamakhshari in (the book) ‘Al Mustaqsa’, from Ibn Sirreen, and Shureyh the judge,
‘Amir Al-Momineen-asws saw a youth crying. He-asws asked him about it. He said, ‘My father travelled with them and he did not return when they return, and he was with a lot of wealth’. I took them to Shureyh and he judged against me.
فَقَالَ ع مُتَمَثِّلًا
| أَوْرَدَهَا سَعْدٌ وَ سَعْدٌ مُشْتَمِلٌ | يَا سَعْدُ مَا تَرْوَى عَلَى هَذَا الْإِبِلِ |
He-asws said a parable (in a couplet): ‘Sa’ad referred it and Sa’ad was included. O Sa’ad! What is your view upon the camel?’
ثُمَّ قَالَ إِنَّ أَهْوَنَ السَّقْيِ التَّشْرِيعُ أَيْ كَانَ يَنْبَغِي لِشُرَيْحٍ أَنْ يَسْتَقْصِيَ فِي الِاسْتِكْشَافِ عَنْ خَبَرِ الرَّجُلِ وَ لَا يَقْتَصِرُ عَلَى طَلَبِ الْبَيِّنَةِ.
Then he-asws said: ‘The easiest of the quenching is the legislation. Yes, it was befitting for Shureyh that he investigates about the news of the man, and not be deficient upon seeking the proof’’.[43]
15- قب، المناقب لابن شهرآشوب أَبُو عُبَيْدٍ فِي غَرِيبِ الْحَدِيثِ أَنَّ امْرَأَةً جَاءَتْهُ فَذَكَرَتْ أَنَّ زَوْجَهَا يَأْتِي جَارِيَتَهَا فَقَالَ ع إِنْ كُنْتِ صَادِقَةً رَجَمْنَاهُ وَ إِنْ كُنْتِ كَاذِبَةً جَلَدْنَاكِ فَقَالَتْ رُدُّونِي إِلَى أَهْلِي غَيْرَى نَغِرَةٌ إِنَّ مَعْنَاهُ جَوْفُهَا يَغْلِي مِنَ الْغَيْظِ وَ الْغَيْرَةِ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Ubeyd in a strange Hadeeth,
‘A woman came to him-asws and she mentioned that her husband had gone to her maid. He-asws said: ‘If you were truthful, we shall stone him, and if you are lying, we will whip you (the legal penalty)’. She said, ‘Return me to my family. My pride is boiling’. Its meaning is that her inside she was boiling from the rage and pride’’ (she was lying).[44]
16- قب، المناقب لابن شهرآشوب وَ رُوِيَ أَنَّ ابْنَ مَسْعُودٍ قَالَ فِيمَنْ غَشِيَ جَارِيَةَ امْرَأَتِهِ لَا حَدَّ عَلَيْهِ فَقَالَ ع أَبَا عَبْدِ الرَّحْمَنِ إِنَّمَا كَانَ هَذَا قَبْلَ أَنْ تَنْزِلَ الْحُدُودُ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, and it is reported that Ibn Masoud said,
‘The one who copulates with the maid of his wife, there is no legal penalty upon him’. He-asws said: ‘Abu Abdul Rahman! But rather this was before the Revelation of the legal penalties’’.[45]
17- قب، المناقب لابن شهرآشوب الْأَصْبَغُ أَوْصَى رَجُلٌ وَ دَفَعَ إِلَى الْوَصِيِّ عَشَرَةَ آلَافِ دِرْهَمٍ قَالَ إِذَا أَدْرَكَ ابْنِي فَأَعْطِهِ مَا أَحْبَبْتَ مِنْهَا فَلَمَّا أَدْرَكَ اسْتَعْدَى عَلَيْهِ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لَهُ كَمْ تُحِبُّ أَنْ تُعْطِيَهُ قَالَ أَلْفَ دِرْهَمٍ قَالَ أَعْطِهِ تِسْعَةَ آلَافِ دِرْهَمٍ فَهِيَ الَّتِي أَحْبَبْتَ وَ خُذِ الْأَلْفَ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Asbagh,
‘A man bequeathed and handed over ten thousand Dirhams to the executor. He said, ‘When my son is an adult, then give him whatever you like to, from it’. When he was an adult Amir Al-Momineen-asws claimed upon him. He-asws said to him: ‘How much did you like to give him?’ He said, ‘A thousand Dirhams’. He-asws said: ‘Give him nine thousand Dirhams, for it is which I-asws like, and (you) take the thousand’’.[46]
18- لي، الأمالي للصدوق أَبِي عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَلْقَمَةَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ص فَادَّعَى عَلَيْهِ سَبْعِينَ دِرْهَماً ثَمَنَ نَاقَةٍ فَقَالَ لَهُ النَّبِيُّ ص يَا أَعْرَابِيُّ أَ لَمْ تَسْتَوْفِ مِنِّي ذَلِكَ فَقَالَ لَا فَقَالَ النَّبِيُّ إِنِّي قَدْ أَوْفَيْتُكَ قَالَ الْأَعْرَابِيُّ قَدْ رَضِيتُ بِرَجُلٍ يَحْكُمُ بَيْنِي وَ بَيْنَكَ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali Bin Muhammad Bin Quteyba, from Hamdan Bin Suleyman, from Nuh Bin Shuayb, from Muhammad Bin Ismail, from Salih Bi Uqbah, from Alqamah,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws said: ‘A Bedouin came to the Prophet-saww and claimed seventy thousand Dirhams upon him-saww being the price of a camel. The Prophet-saww said to him: ‘O Bedouin! Were you not fulfilled (paid) that from me-saww?’ He said, ‘No’. The Prophet-saww said: ‘I-saww had fulfilled (paid) it to you’. The Bedouin said, ‘I agree with a man to judge between me and you-saww’.
فَقَامَ النَّبِيُّ ص مَعَهُ فَتَحَاكَمَا إِلَى رَجُلٍ مِنْ قُرَيْشٍ فَقَالَ الرَّجُلُ لِلْأَعْرَابِيِّ مَا تَدَّعِي عَلَى رَسُولِ اللَّهِ ص قَالَ سَبْعِينَ دِرْهَماً ثَمَنَ نَاقَةٍ بِعْتُهَا مِنْهُ فَقَالَ مَا تَقُولُ يَا رَسُولَ اللَّهِ فَقَالَ قَدْ أَوْفَيْتُهُ
The Prophet-saww stood up with him and they went for judgment to a man from Quraysh. Then man said to the Bedouin, ‘What are you claiming upon Rasool-Allah-saww?’ He said, ‘Seventy thousand Dirhams, being price of a camel, I had sold it to him-saww’. He said, ‘And what are you-saww saying, O Rasool-Allah-saww?’ He-saww said: ‘I-saww have already fulfilled (paid) him’.
فَقَالَ الْقُرَشِيُّ قَدْ أَقْرَرْتَ لَهُ يَا رَسُولَ اللَّهِ بِحَقِّهِ فَإِمَّا أَنْ تُقِيمَ شَاهِدَيْنِ يَشْهَدَانِ بِأَنَّكَ قَدْ أَوْفَيْتَهُ وَ إِمَّا أَنْ تُوفِيَهُ السَّبْعِينَ الَّتِي يَدَّعِيهَا عَلَيْكَ فَقَامَ النَّبِيُّ ص مُغْضَباً يَجُرُّ رِدَاءَهُ وَ قَالَ وَ اللَّهِ لَأَقْصِدَنَّ مَنْ يَحْكُمُ بَيْنَنَا بِحُكْمِ اللَّهِ تَعَالَى ذِكْرُهُ
The Qureyshi said, ‘You-saww have acknowledge to him, O Rasool-Allah-azwj, with his right. But, if you-saww were to establish two witnesses that you-saww had paid him, or you-saww should paid him seventy thousand which he is claiming upon you-saww’. The Prophet-saww stood up angrily dragging his-saww cloak and said: ‘By Allah-azwj! I-saww shall aim for the one who will judge between us with the Judgment of Allah-azwj, Exalted is His-azwj Mention!’
فَتَحَاكَمَ مَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ لِلْأَعْرَابِيِّ مَا تَدَّعِي عَلَى رَسُولِ اللَّهِ ص قَالَ سَبْعِينَ دِرْهَماً ثَمَنَ نَاقَةٍ بِعْتُهَا مِنْهُ قَالَ مَا تَقُولُ يَا رَسُولَ اللَّهِ قَالَ قَدْ أَوْفَيْتُهُ
He went for judgment with him to Amir Al-Momineen Ali-asws Bin Abu Talib-asws. He-asws said to the Bedouin: ‘What are you claiming upon Rasool-Allah-saww?’ He said, ‘Seventy thousand Dirhams, being the price of a camel, I had sold it to him-saww’. He-asws said: ‘What are you-saww saying, O Rasool-Allah-saww?’ He-saww said: ‘I-saww have already paid him’.
قَالَ يَا أَعْرَابِيُّ إِنَّ رَسُولَ اللَّهِ ص يَقُولُ قَدْ أَوْفَيْتُكَ فَهَلْ صَدَقَ فَقَالَ لَا مَا أَوْفَانِي فَأَخْرَجَ أَمِيرُ الْمُؤْمِنِينَ ع سَيْفَهُ مِنْ غِمْدِهِ وَ ضَرَبَ عُنُقَ الْأَعْرَابِيِ فَقَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ لِمَ قَتَلْتَ الْأَعْرَابِيَّ
He-asws said, ‘O Bedouin! Rasool-Allah-saww is saying he-saww has paid it. Do you ratify him-saww?’ He said, ‘No, he-saww has not paid me’. Amir Al-Momineen-asws brought out his-asws sword from its sheath and struck off the neck of the Bedouin. Rasool-Allah-saww said: ‘O Ali-asws! Why did you kill the Bedouin?’
قَالَ لِأَنَّهُ كَذَّبَكَ يَا رَسُولَ اللَّهِ وَ مَنْ كَذَّبَكَ فَقَدْ حَلَّ دَمُهُ وَ وَجَبَ قَتْلُهُ فَقَالَ النَّبِيُّ ص يَا عَلِيُّ وَ الَّذِي بَعَثَنِي بِالْحَقِ مَا أَخْطَأْتَ حُكْمَ اللَّهِ تَبَارَكَ وَ تَعَالَى فِيهِ وَ لَا تَعُدْ إِلَى مِثْلِهَا.
He said, ‘Because he belied you-saww, O Rasool-Allah-saww, and the one who belies you-saww, O Rasool-Allah-azwj, so his blood is legalised and killing him is Obligated’. The Prophet-saww said: ‘O Ali-asws! By the One-azwj Who Sent me-saww with the truth! You-asws have not erred in the Judgment of Allah-azwj Blessed and Exalted regarding him, and do not repeat to its like’’.[47]
19- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ عُبَيْدِ بْنِ حُمْدُونٍ عَنِ الْحَسَنِ بْنِ طَرِيفٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ لَا تَجِدُ عَلِيّاً يَقْضِي بِقَضَاءٍ إِلَّا وَجَدْتَ لَهُ أَصْلًا فِي السُّنَّةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Ubeyd Bin Hamdoun, from Al-Hassan Bin Tareyf who said,
‘I heard Abu Abdullah Ja’far-asws Bin Muhammad-asws saying: ‘You will not find Ali-asws to have judged with a judgment except and you will find for it an origin in the Sunnah’.
قَالَ وَ كَانَ عَلِيٌّ ع يَقُولُ لَوِ اخْتَصَمَ إِلَيَّ رَجُلَانِ فَقَضَيْتُ بَيْنَهُمَا ثُمَّ مَكَثَا أَحْوَالًا كَثِيرَةً ثُمَّ أَتَيَانِي فِي ذَلِكَ الْأَمْرِ لَقَضَيْتُ بَيْنَهُمَا قَضَاءً وَاحِداً لِأَنَّ الْقَضَاءَ لَا يَحُولُ وَ لَا يَزُولُ.
He-asws said: ‘And Ali-asws was saying: ‘If two men were to (bring a) dispute to me-asws and I-asws judge between the two, then they remain in a lot of circumstances, then they both come to be regarding that matter, I-asws would still judge between them with one (and the same) judgment, because the judgment will neither transform nor decline’’.[48]
20- يج، الخرائج و الجرائح رُوِيَ أَنَّ تِسْعَةَ إِخْوَةٍ أَوْ عَشَرَةً فِي حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ كَانَتْ لَهُمْ أُخْتٌ وَاحِدَةٌ فَقَالُوا لَهَا كُلَّ مَا يَرْزُقُنَا اللَّهُ نَطْرَحُهُ بَيْنَ يَدَيْكِ فَلَا تَرْغَبِي فِي التَّزْوِيجِ فَحَمِيَّتُنَا لَا تَحْمِلُ ذَلِكِ فَوَافَقَتْهُمْ فِي ذَلِكَ وَ رَضِيَتْ بِهِ وَ قَعَدَتْ فِي خِدْمَتِهِمْ وَ هُمْ يُكْرِمُونَهَا
(The book) ‘Al-Kharaij Wa Al-Jaraih’ – It is reported that nine or ten brothers in a tribe from the Arab tribes had one sister for them. They said to her, ‘Whatever Allah-azwj Graces us, we shall cast it in front of you, so do not wish in getting married, for our protection cannot tolerate that’. So, they harmonised in that and she agreed with it and sat in their service, and they were honouring her.
فَحَاضَتْ يَوْماً فَلَمَّا طَهُرَتْ أَرَادَتِ الِاغْتِسَالَ وَ خَرَجَتْ إِلَى عَيْنِ مَاءٍ كَانَ بِقُرْبِ حَيِّهِمْ فَخَرَجَتْ مِنَ الْمَاءِ عَلَقَةٌ فَدَخَلَتْ فِي جَوْفِهَا وَ قَدْ جَلَسَتْ فِي الْمَاءِ فَمَضَتْ عَلَيْهَا الْأَيَّامُ وَ الْعَلَقَةُ تَكْبَرُ حَتَّى عَلَتْ بَطْنُهَا وَ ظَنَّ الْإِخْوَةُ أَنَّهَا حُبْلَى وَ قَدْ خَانَتْ فَأَرَادُوا قَتْلَهَا
One day she menstruated. When she was clean, she wanted to bathe, and she went out to a spring of water which was near to their tribe. A clot (insect) emerged from the water and entered inside her, and she had sat in the water. Days passed by upon her and the clot grew until her stomach pained, and the brothers thought she was pregnant, and she had betrayed, so they wanted to kill her.
فَقَالَ بَعْضُهُمْ نَرْفَعُ أَمْرَهَا إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَإِنَّهُ يَتَوَلَّى ذَلِكَ فَأَخْرَجُوهَا إِلَى حَضْرَتِهِ وَ قَالُوا فِيهَا مَا ظَنُّوا بِهَا فَاسْتَحْضَرَ ع طَشْتاً مَمْلُوءاً بِالْحَمْأَةِ وَ أَمَرَهَا أَنْ تَقْعُدَ عَلَيْهِ فَلَمَّا أَحَسَّتِ الْعَلَقَةُ بِرَائِحَةِ الْحَمْأَةِ نَزَلَتْ مِنْ جَوْفِهَا
One of them said, ‘We should raise her matter to Amir Al-Momineen Ali-asws Bin Abu Talib-asws, so he-asws would be in charge of that’. They brought her out to his-asws presence and said regarding her what they had thought with. He-asws presented a tray filled with a calf muscle and instructed to sit upon it. When the clot (insect) felt the aroma of the calf muscle, it descended from her inside.
فَقَالُوا يَا عَلِيُّ أَنْتَ رَبُّنَا الْعَلِيُّ فَإِنَّكَ تَعْلَمُ الْغَيْبَ فَزَبَرَهُمْ وَ قَالَ إِنَّ رَسُولَ اللَّهِ ص أَخْبَرَنَا بِذَلِكَ عَنِ اللَّهِ بِأَنَّ هَذِهِ الْحَادِثَةَ تَقَعُ فِي هَذَا الْيَوْمِ فِي هَذَا الشَّهْرِ فِي هَذِهِ السَّاعَةِ.
They said, ‘O Ali-asws! You-asws are our Lord-azwj the Exalted, for you-asws know the hidden matters’. He-asws forbade them (from saying it) and said: ‘Rasool-Allah-saww had informed us-asws with that from Allah-azwj with that this even will occur in this day, in this month, in this time’’.[49]
21- شا، الإرشاد فَأَمَّا الْأَخْبَارُ الَّتِي جَاءَتْ بِالْبَاهِرَةِ مِنْ قَضَايَاهُ فِي السُّنَنِ وَ أَحْكَامِهِ الَّتِي افْتَقَرَ إِلَيْهِ فِي عِلْمِهَا كَافَّةُ الْمُؤْمِنِينَ بَعْدَ الَّذِي أَثْبَتْنَاهُ مِنْ جُمْلَةٍ الْوَارِدِ فِي تَقَدُّمِهِ فِي الْعِلْمِ وَ تَبْرِيزِهِ عَلَى الْجَمَاعَةِ بِالْمَعْرِفَةِ وَ الْفَهْمِ وَ فَزَعِ عُلَمَاءِ الصَّحَابَةِ إِلَيْهِ فِيمَا أُعْضِلَ مِنْ ذَلِكَ وَ الْتِجَائِهِمْ إِلَيْهِ فِيهِ وَ تَسْلِيمِهِمْ لَهُ الْقَضَاءَ بِهِ فَهِيَ أَكْثَرُ مِنْ أَنْ تُحْصَى وَ أَجَلُّ مِنْ أَنْ تَتَعَاطَى وَ أَنَا مُورِدٌ مِنْهَا جُمْلَةً تَدُلُّ عَلَى مَا بَعْدَهَا إِنْ شَاءَ اللَّهُ
(The book) ‘Al Irshad –
‘As for the Ahadeeth which have come with the brilliance of his-asws judgments regarding the Sunnahs and His-azwj Ordinances which the entirety of the Momineen are poor (needy) to its knowledge after which we have affirmed from the totality of the references regarding his-asws precedence in the knowledge and its indicatory upon the community with the recognition and the understanding, and panic of the scholars of the companions to him-asws in what they were confused from that, and their requesting to him-asws regarding it and they submission to him-asws of the judging with it, it is more than can be counted and more majestic than can be practised, and I shall be referring from it a summary upon what is after it, if Allah-azwj so Desires.
فَمِنْ ذَلِكَ مَا رَوَاهُ نَقَلَةُ الْآثَارِ مِنَ الْعَامَّةِ وَ الْخَاصَّةِ فِي قَضَايَاهُ وَ رَسُولُ اللَّهِ ص حَيٌّ فَصَوَّبَهُ فِيهَا وَ حَكَمَ لَهُ بِالْحَقِّ فِيمَا قَضَى بِهِ وَ دَعَا لَهُ بِخَيْرٍ وَ أَثْنَى عَلَيْهِ
From that is what is reported by transmitters of the Ahadeeth, from the general Muslims and the special ones (Shias) regarding his-asws judgments while Rasool-Allah-saww was alive. He-asws got it correct and judged for it with the truth in whatever he-asws had judged with, and he-saww had supplicated for him-asws with goodness and praised upon him-asws.
وَ أَبَانَهُ بِالْفَضْلِ فِي ذَلِكَ مِنَ الْكَافَّةِ وَ دَلَّ بِهِ عَلَى اسْتِحْقَاقِهِ الْأَمْرَ مِنْ بَعْدِهِ وَ وُجُوبِ تَقَدُّمِهِ عَلَى مَنْ سِوَاهُ فِي مَقَامِ الْإِمَامَةِ كَمَا تَضَمَّنَ ذَلِكَ التَّنْزِيلُ فِيمَا دَلَّ عَلَى مَعْنَاهُ وَ عَرَفَ بِهِ مَا حَوَاهُ مِنَ التَّأْوِيلِ حَيْثُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ
And it manifested his superiority in that from one an all, and it evidences with it upon him-saww deserving the command from after him-saww, and obligation of him-asws being foremost over the ones besides him regarding the position of Imamate like what the Revelation had Guaranteed that, pointing upon its meaning, and it is recognise what the Revelation had contained where Allah-azwj Mighty and Majestic is Saying: Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So what is the matter with you all? How are you judging?’ [10:35].
وَ قَوْلُهُ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ وَ قَوْلُهُ عَزَّ وَ جَلَّ فِي قِصَّةِ آدَمَ وَ قَدْ قَالَتِ الْمَلَائِكَةُ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قالَ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ
And His-azwj Words: ‘Are they equal, those who do not know and those do know?’ But rather, the ones of the understanding will heed [39:9]. And Words of Mighty and Majestic in the story of Adam-as, and the Angels had said: Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? He said: I Know what you do not know [2:30].
وَ عَلَّمَ آدَمَ الْأَسْماءَ كُلَّها ثُمَّ عَرَضَهُمْ عَلَى الْمَلائِكَةِ فَقالَ أَنْبِئُونِي بِأَسْماءِ هؤُلاءِ إِنْ كُنْتُمْ صادِقِينَ قالُوا سُبْحانَكَ لا عِلْمَ لَنا إِلَّا ما عَلَّمْتَنا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ قالَ يا آدَمُ أَنْبِئْهُمْ بِأَسْمائِهِمْ فَلَمَّا أَنْبَأَهُمْ بِأَسْمائِهِمْ قالَ أَ لَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّماواتِ وَ الْأَرْضِ وَ أَعْلَمُ ما تُبْدُونَ وَ ما كُنْتُمْ تَكْتُمُونَ
And He Taught Adam the names, all of them, then presented them to the Angels, and He Said: Tell Me their names if you were truthful [2:31]. They said: Glory be to You! There is no knowledge for us except what You Taught us; surely You are the Knowing, the Wise [2:32] He said: O Adam! Inform them of their names. Then when he had informed them of their names, He said: Did I not Say to you that I Know unseen of the skies and the earth and I know what you are manifesting and what you have been concealing? [2:33].
فَنَبَّهَ اللَّهُ جَلَّ جَلَالُهُ الْمَلَائِكَةَ عَلَى أَنَّ آدَمَ أَحَقُّ بِالْخِلَافَةِ مِنْهُمْ لِأَنَّهُ أَعْلَمُ مِنْهُمْ بِالْأَسْمَاءِ وَ أَفْضَلُهُمْ فِي عِلْمِ الْأَنْبَاءِ
Allah-azwj, Majestic is His-azwj Majesty Informed the Angels that Adam-as is more deserving with the caliphate than they were because he-saww was more knowledgeable than them with the Names, and superior to them in the Informed knowledge’.
وَ قَالَ تَقَدَّسَتْ أَسْمَاؤُهُ فِي قِصَّةِ طَالُوتَ وَ قالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طالُوتَ مَلِكاً قالُوا أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنا وَ نَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَ لَمْ يُؤْتَ سَعَةً مِنَ الْمالِ قالَ إِنَّ اللَّهَ اصْطَفاهُ عَلَيْكُمْ وَ زادَهُ بَسْطَةً فِي الْعِلْمِ وَ الْجِسْمِ وَ اللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشاءُ وَ اللَّهُ واسِعٌ عَلِيمٌ
And He-azwj, Holy are His-azwj Names Said in the story of Talut: And their Prophet said to them: ‘Allah has Appointed Talut to be a king over you’. They said: ‘How can he hold kingship over us while we have a greater right to kingship than him, and he has not been Given an abundance from the wealth?’ He said: ‘Allah has Chosen him over you and has Increased him abundantly in knowledge and physique; and Allah Grants His Kingdom to the one He so Desires to; and Allah is Capacious, Knowing [2:247].
فَجَعَلَ جِهَةَ حَقِّهِ فِي التَّقَدُّمِ عَلَيْهِمْ مَا زَادَهُ اللَّهُ مِنَ الْبَسْطَةِ فِي الْعِلْمِ وَ الْجِسْمِ وَ اصْطَفَاهُ إِيَّاهُ عَلَى كَافَّتِهِمْ بِذَلِكَ وَ كَانَتْ هَذِهِ الْآيَاتُ مُوَافِقَةً لِدَلَائِلِ الْعُقُولِ فِي أَنَّ الْأَعْلَمَ هُوَ أَحَقُّ بِالتَّقَدُّمِ فِي مَحَلِّ الْإِمَامَةِ مِمَّنْ لَا يُسَاوِيهِ فِي الْعِلْمِ
He-azwj Made the aspect of his right in the precedence upon them what Allah-azwj had Increased him in the knowledge and the physique and had Chosen him over all of them with that. And these Verses are in accordance with the evidence of the intellect regarding that the most knowledgeable one, he is most rightful regarding the position of Imamate than the ones who are not equal to him in the knowledge.
وَ ذَلِكَ يَدُلُّ عَلَى وُجُوبِ تَقَدُّمِ أَمِيرِ الْمُؤْمِنِينَ ع عَلَى كَافَّةِ الْمُسْلِمِينَ فِي خِلَافَةِ الرَّسُولِ وَ إِمَامَةِ الْأُمَّةِ لِتَقَدُّمِهِ ع فِي الْعِلْمِ وَ الْحِكْمَةِ وَ قُصُورِهِمْ عَنْ مَنْزِلَتِهِ فِي ذَلِكَ.
And that points upon the obligation of advancement of Amir Al-Momineen-asws over all of the Muslims regarding the caliphate of the Rasool-saww and Imamate of the community due to his-asws advancement in the knowledge and the wisdom, and their deficiencies from his-asws status regarding that’’.[50]
فَمِمَّا جَاءَتْ بِهِ الرِّوَايَةُ فِي قَضَايَاهُ وَ النَّبِيُّ ص حَيٌّ مَوْجُودٌ أَنَّهُ لَمَّا أَرَادَ رَسُولُ اللَّهِ ص تَقْلِيدَهُ قَضَاءَ الْيَمَنِ وَ إِنْفَاذَهُ إِلَيْهِمْ لِيُعَلِّمَهُمُ الْأَحْكَامَ وَ يُبَيِّنَ لَهُمُ الْحَلَالَ مِنَ الْحَرَامِ وَ يَحْكُمَ فِيهِمْ بِأَحْكَامِ الْقُرْآنِ قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع تَنْدُبُنِي يَا رَسُولَ اللَّهِ لِلْقَضَاءِ وَ أَنَا شَابٌّ وَ لَا عِلْمَ لِي بِكُلِّ الْقَضَاءِ
From what the reports have come with regarding his-asws judgments while the Prophet-saww was alive, present – when Rasool-Allah-saww wanted to collar him-asws as a judge of Al-Yemen and sent him-asws to them to teach them the rulings and explain to them the Permissibles and the Prohibitions and judge between them with the ordinances of the Quran, Amir Al-Momineen-asws said to him-saww: ‘You-saww are dispatching me-asws, O Rasool-Allah-saww, for the judging and I-asws am a young man and there is no knowledge for me-asws with all the judgments!’
فَقَالَ لَهُ ادْنُ مِنِّي فَدَنَا مِنْهُ فَضَرَبَ عَلَى صَدْرِهِ بِيَدِهِ وَ قَالَ اللَّهُمَّ اهْدِ قَلْبَهُ وَ ثَبِّتْ لِسَانَهُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَمَا شَكَكْتُ قَطُّ فِي قَضَاءٍ بَيْنَ اثْنَيْنِ بَعْدَ ذَلِكَ الْمَقَامِ
He-saww said to him-asws: ‘Come near me-asws!’ He-asws went near to him-saww. He-saww struck upon his-asws chest and said: ‘O Allah-azwj! Guide his-asws heart and affirm his-asws tongue!’ Amir Al-Momineen-asws said: ‘I-asws did not doubt at all in any judgment between two after that place.
وَ لَمَّا اسْتَقَرَّتْ بِهِ الدَّارُ بِالْيَمَنِ وَ نَظَرَ فِيمَا نَدَبَهُ إِلَيْهِ رَسُولُ اللَّهِ ص مِنَ الْقَضَاءِ وَ الْحُكْمِ بَيْنَ الْمُسْلِمِينَ رَفَعَ إِلَيْهِ رَجُلَانِ بَيْنَهُمَا جَارِيَةٌ يَمْلِكَانِ رِقَّهَا عَلَى السَّوَاءِ قَدْ جَهِلَا حَظْرَ وَطْئِهَا فَوَطِئَاهَا مَعاً فِي طُهْرٍ وَاحِدٍ عَلَى ظَنٍّ مِنْهُمَا جَوَازَ ذَلِكَ لِقُرْبِ عَهْدِهِمَا بِالْإِسْلَامِ وَ قِلَّةِ مَعْرِفَتِهِمَا بِمَا تَضَمَّنَتْهُ الشَّرِيعَةُ مِنَ الْأَحْكَامِ
And when the house was settled with him-asws at Al-Yemen, and he-asws looked into what judgments Rasool-Allah-saww had sent him-asws to, and he-asws judged between the Muslims, an issue was raised to him of two men having one slave girl between them, owning her neck with equalness. They had ignored the caution of copulating with her, so they had both copulated with her together in one pure period of hers, upon a guess from them that it was allowed, due to their nearness of their time with Al-Islam, and scarcity of their understanding with what the law had contained of the rulings.
فَحَمَلَتِ الْجَارِيَةُ وَ وَضَعَتْ غُلَاماً فَاخْتَصَمَا إِلَيْهِ فَقَرَعَ عَلَى الْغُلَامِ بِاسْمِهِمَا فَخَرَجَتِ الْقُرْعَةُ لِأَحَدِهِمَا فَأَلْحَقَ الْغُلَامَ بِهِ وَ أَلْزَمَهُ نِصْفَ قِيمَةِ الْوَلَدِ أَنْ لَوْ كَانَ عَبْداً لِشَرِيكِهِ وَ قَالَ لَوْ عَلِمْتُ أَنَّكُمَا أَقْدَمْتُمَا عَلَى مَا فَعَلْتُمَا بَعْدَ الْحُجَّةِ عَلَيْكُمَا بِحَظْرِهِ لَبَالَغْتُ فِي عُقُوبَتِكُمَا
The slave girl became pregnant and she gave birth to a boy. They brought the dispute to him-asws. He-asws drew lots upon the boy with her name and the lot came to one of them. So, he-asws attached the boy with him and necessitated him half the price of the child that it he had been a slave, they would have participated in it. And he-asws said: ‘If I-asws had known that you two had gone ahead upon what you did after the argument upon you with its caution, I-asws would have gone to the limit in punishing you both’.
وَ بَلَغَ رَسُولَ اللَّهِ ص هَذِهِ الْقَضِيَّةُ فَأَمْضَاهَا وَ أَقَرَّ الْحُكْمَ بِهَا فِي الْإِسْلَامِ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِينَا أَهْلَ الْبَيْتِ مَنْ يَقْضِي عَلَى سُنَنِ دَاوُدَ ع وَ سَبِيلِهِ فِي الْقَضَاءِ.
And this judgment reached Rasool-Allah-saww, he-saww continued and acknowledged the judgment with it in Al-Islam and said: ‘The Praise is for Allah-azwj Who Made among us-asws, People-asws of the Household, someone who can judge upon the Sunnah of Dawood-as, and his-asws way of judging’’.
ثُمَّ رُفِعَ إِلَيْهِ وَ هُوَ بِالْيَمَنِ خَبَرُ زُبْيَةٍ حُفِرَتْ لِلْأَسَدِ فَوَقَعَ فِيهَا فَغَدَا النَّاسُ يَنْظُرُونَ إِلَيْهِ فَوَقَفَ عَلَى شَفِيرِ الزُّبْيَةِ رَجُلٌ فَزَلَّتْ قَدَمُهُ فَتَعَلَّقَ بِآخَرَ وَ تَعَلَّقَ الْآخَرُ بِثَالِثٍ وَ تَعَلَّقَ الثَّالِثُ بِالرَّابِعِ فَوَقَعُوا فِي الزُّبْيَةِ فَدَقَّهُمُ الْأَسَدُ وَ هَلَكُوا جَمِيعاً
Then an issue was raised to him-asws while he-asws was in Al-Yemen, the news of a trap dug for the lion, and it had fallen into it. The people came in the morning to look into it, and a man fell upon an edge of the trap. His feet had slipped, so he hung on with another, and the other one hung on with the third, and the third hung on with the fourth, and they had (all) fallen in the hole. The lion had attacked them, and they all died.
فَقَضَى ع بِأَنَّ الْأَوَّلَ فَرِيسَةُ الْأَسَدِ وَ عَلَيْهِ ثُلُثُ الدِّيَةِ لِلثَّانِي وَ عَلَى الثَّانِي ثُلُثَا الدِّيَةِ لِلثَّالِثِ وَ عَلَى الثَّالِثِ الدِّيَةُ الْكَامِلَةُ لِلرَّابِعِ فَانْتَهَى الْخَبَرُ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَقَدْ قَضَى أَبُو الْحَسَنِ فِيهِمْ بِقَضَاءِ اللَّهِ عَزَّ وَ جَلَّ فَوْقَ عَرْشِهِ
He-asws judged that the first prey of the lion, and upon him is a third of the wergild of the second, and upon the second one is two-third wergild of the third, and upon the third is full wergild of the fourth’. The news reached Rasool-Allah-azwj. He-saww said: ‘Abu Al-Hassan-asws has judged among them with a Judgment of Allah-azwj Mighty and Majestic above His-azwj Throne’.
ثُمَّ رُفِعَ إِلَيْهِ خَبَرُ جَارِيَةٍ حَمَلَتْ جَارِيَةً عَلَى عَاتِقِهَا عَبَثاً وَ لَعِباً فَجَاءَتْ جَارِيَةٌ أُخْرَى فَقَرَصَتِ الْحَامِلَةَ فَقَمَصَتْ لِقَرْصَتِهَا فَوَقَعَتِ الرَّاكِبَةُ فَانْدَقَّتْ عُنُقُهَا وَ هَلَكَتْ
Then it was raised to him-asws news of a girl who had carried a girl upon her shoulders in vain and playfulness. Another girl came and pinched the carrier. She cried at her pinching and the rider fell and her neck cracked, and she died.
فَقَضَى ع عَلَى الْقَارِصَةِ بِثُلُثِ الدِّيَةِ وَ عَلَى الْقَامِصَةِ بِثُلُثِهَا وَ أَسْقَطَ الثُّلُثَ الْبَاقِيَ لِرُكُوبِ الْوَاقِصَةِ عَبَثاً الْقَامِصَةَ وَ بَلَغَ الْخَبَرُ بِذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَأَمْضَاهُ وَ شَهِدَ لَهُ بِالصَّوَابِ
He-asws judged upon the pincher with a third of the wergild, and upon the crying one (carrier) with two-thirds, and the remaining third of the rider was dropped as the pinching was in vain. And the news of that reached Rasool-Allah-saww, and he-saww continued it and testified for it with as being with the correctness.
وَ قَضَى ع فِي قَوْمٍ وَقَعَ عَلَيْهِمْ حَائِطٌ فَقَتَلَهُمْ وَ كَانَ فِي جَمَاعَتِهِمُ امْرَأَةٌ مَمْلُوكَةٌ وَ أُخْرَى حُرَّةٌ وَ كَانَ لِلْحُرَّةِ وَلَدٌ طِفْلٌ مِنْ حُرٍّ وَ لِلْجَارِيَةِ الْمَمْلُوكَةِ وَلَدٌ طِفْلٌ مِنْ مَمْلُوكٍ وَ لَمْ يُعْرَفِ الطِّفْلُ الْحُرُّ مِنَ الطِّفْلِ الْمَمْلُوكِ
And he-asws judged regarding a group a wall had fallen upon them and killed them, and there was a slave girl in their community, and another free one, and there was a small child for the free one from a free man, and for the slave girl there was a small child from a slave, and the child of the free was not known from the child of the slave.
فَقَرَعَ بَيْنَهُمَا وَ حَكَمَ بِالْحُرِّيَّةِ لِمَنْ خَرَجَ عَلَيْهِ سَهْمُ الْحُرِّ مِنْهُمَا وَ حَكَمَ بِالرِّقِّ لِمَنْ خَرَجَ عَلَيْهِ سَهْمُ الرِّقِّ مِنْهُمَا ثُمَّ أَعْتَقَهُ وَ جَعَلَهُ مَوْلَاهُ وَ حَكَمَ فِي مِيرَاثِهِمَا بِالْحُكْمِ فِي الْحَرِّ وَ مَوْلَاهُ فَأَمْضَى رَسُولُ اللَّهِ ص هَذَا الْحُكْمَ وَ صَوَّبَهُ حَسَبَ إِمْضَائِهِ مَا أَسْلَفْنَا ذِكْرَهُ وَ وَصَفْنَاهُ.
He-asws drew lots between them and judged with the free woman for the one upon whom the lot of the free child from the two and judged with the slave girl for the one upon whom the lot of the slave had come from the two. Then he-asws judged with freeing it and made him his own master (free) and judged regarding their inheritance with the judgment regarding the free and his slave. Rasool-Allah-azwj continued this judgment, and its correctness is due to its continuation, what we have mentioned and described above’’.[51]
وَ جَاءَتِ الْآثَارُ أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى النَّبِيِّ ص فِي بَقَرَةٍ قَتَلَتْ حِمَاراً فَقَالَ أَحَدُهُمَا يَا رَسُولَ اللَّهِ بَقَرَةُ هَذَا الرَّجُلِ قَتَلَتْ حِمَارِي فَقَالَ رَسُولُ اللَّهِ ص اذْهَبَا إِلَى أَبِي بَكْرٍ فَاسْأَلَاهُ عَنْ ذَلِكَ
And the Ahadeeth have come that two men brought a dispute to the Prophet-saww regarding a cow having killed a donkey. One of them said, ‘O Rasool-Allah-saww! A cow of this man killed my donkey!’ Rasool-Allah-saww said: ‘Both of you go to Abu Bakr and ask him about that’.
فَجَاءَا إِلَى أَبِي بَكْرٍ وَ قَصَّا عَلَيْهِ قِصَّتَهُمَا قَالَ كَيْفَ تَرَكْتُمَا رَسُولَ اللَّهِ ص وَ جِئْتُمَانِي قَالَ هُوَ أَمَرَنَا بِذَلِكَ فَقَالَ بَهِيمَةٌ قَتَلَتْ بَهِيمَةً لَا شَيْءَ عَلَى رَبِّهَا فَعَادَا إِلَى النَّبِيِّ ص فَأَخْبَرَاهُ بِذَلِكَ
They came to Abu Bakr and narrated their story to him. He said, ‘How come you neglected Rasool-Allah-saww and came to me?’ He said, ‘He-saww instructed us with that’. He said, ‘An animal killed an animal, there is nothing upon its owner’. They returned to the Prophet-saww and informed him.
فَقَالَ لَهُمَا امْضِيَا إِلَى عُمَرَ بْنِ الْخَطَّابِ فَقُصَّا عَلَيْهِ قِصَّتَكُمَا وَ سَلَاهُ الْقَضَاءَ فِي ذَلِكَ فَذَهَبَا إِلَيْهِ وَ قَصَّا عَلَيْهِ قِصَّتَهُمَا فَقَالَ لَهُمَا كَيْفَ تَرَكْتُمَا رَسُولَ اللَّهِ ص وَ جِئْتُمَانِي فَقَالا إِنَّهُ أَمَرَنَا بِذَلِكَ فَقَالَ كَيْفَ لَمْ يَأْمُرْكُمَا بِالْمَصِيرِ إِلَى أَبِي بَكْرٍ قَالا إِنَّا قَدْ أُمِرْنَا بِذَلِكَ وَ صِرْنَا إِلَيْهِ قَالَ فَمَا الَّذِي قَالَ لَكُمَا فِي هَذِهِ الْقَضِيَّةِ قَالا لَهُ كَيْتَ وَ كَيْتَ قَالَ مَا أَرَى إِلَّا مَا رَأَى أَبُو بَكْرٍ
He-saww said to them: ‘Go to Umar Bin Al-Khattab and narrate your story to him and ask him for the judgment regarding that’. They went to him and narrated their story to him. He said, ‘How come you neglected Rasool-Allah-saww and came to me?’ They said, ‘He instructed us with that’. He said, ‘How come he-saww did not instruct you two with going to Abu Bakr?’ They said, ‘He-saww had instructed us with that and we did go to him’. He said, ‘So, what is that which he said to you regarding this story?’ They said to him, ‘Such and such’. He said, ‘I do not view except what Abu Bakr has viewed’.
فَصَارَا إِلَى النَّبِيِّ ص فَأَخْبَرَاهُ الْخَبَرَ فَقَالَ اذْهَبَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع لِيَقْضِيَ بَيْنَكُمَا فَذَهَبَا إِلَيْهِ فَقَصَّا عَلَيْهِ قِصَّتَهُمَا فَقَالَ إِنْ كَانَتِ الْبَقَرَةُ دَخَلَتْ عَلَى الْحِمَارِ فِي مَأْمَنِهِ فَعَلَى رَبِّهَا قِيمَةُ الْحِمَارِ لِصَاحِبِهِ وَ إِنْ كَانَ الْحِمَارُ دَخَلَ عَلَى الْبَقَرَةِ فِي مَأْمَنِهَا فَقَتَلَتْهُ فَلَا غُرْمَ عَلَى صَاحِبِهَا
They returned to the Prophet-saww and informed him-saww the news. He-saww said: ‘Go to Ali-asws Bin Abu Talib-asws. Let him-asws judge between you two’. They went to him-asws and narrated their story to him-asws. He-asws said: ‘If the cow had entered towards the donkey in its enclosure, then upon its owner would be the price of the donkey to (be paid to) his companion, and if the donkey had entered towards the cow in its enclosure, then there is no penalty upon its owner’.
فَعَادَا إِلَى النَّبِيِّ ص فَأَخْبَرَاهُ بِقَضِيَّتِهِ بَيْنَهُمَا فَقَالَ ص لَقَدْ قَضَى عَلِيُّ بْنُ أَبِي طَالِبٍ ع بَيْنَكُمَا بِقَضَاءِ اللَّهِ تَعَالَى ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِينَا أَهْلَ الْبَيْتِ مَنْ يَقْضِي عَلَى سُنَنِ دَاوُدَ فِي الْقَضَاءِ.
They returned to the Prophet-saww and informed him-saww with his-asws judgment between them. He-saww said: ‘Ali-asws Bin Abu Talib-asws had judged between you two with a Judgment of Allah-azwj the Exalted’. Then he-saww said: ‘The Praise is for Allah-azwj Who Made among us-asws, People-asws of the Household, someone who judges upon the Sunnah of Dawood in the judgment’’.[52]
وَ قَدْ رَوَى بَعْضُ الْعَامَّةِ أَنَّ هَذِهِ الْقَضِيَّةَ كَانَتْ مِنْ أَمِيرِ الْمُؤْمِنِينَ ع بَيْنَ الرَّجُلَيْنِ بِالْيَمَنِ وَ رَوَى بَعْضُهُمْ حَسَبَ مَا قَدَّمْنَاهُ.
And it has been reported by one of the general Muslims, ‘This judgment happened from Amir Al-Momineen-asws between the two men at Al-Yemen’. And one of them has reported as per what we have forwarded it’’.[53]
كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنِ الْبَرْقِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ رَجُلٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع مِثْلَ مَا أَوْرَدَهُ أَوَّلًا.
(The book) ‘Al Kafi’ – A number of our companions, from Al Barqy, from Ibn Abu Najran, from Sabbah Al Haza’a, from a man, from Sa’ad Bin Tareyf,
‘From Abu Ja’far-asws similar to what we referred to firstly’’.[54]
22- شا، الإرشاد فَصْلٌ فِي ذِكْرِ مُخْتَصَرٍ مِنْ قَضَايَاهُ فِي إِمَارَةِ أَبِي بَكْرٍ فَمِنْ ذَلِكَ مَا جَاءَ بِهِ الْخَبَرُ عَنْ رِجَالٍ مِنَ الْعَامَّةِ وَ الْخَاصَّةِ أَنَّ أَبَا بَكْرٍ سُئِلَ عَنْ قَوْلِهِ تَعَالَى وَ فاكِهَةً وَ أَبًّا مَتاعاً فَلَمْ يَعْرِفْ مَعْنَى الْأَبِّ مِنَ الْقُرْآنِ فَقَالَ أَيُّ سَمَاءٍ تُظِلُّنِي أَمْ أَيُّ أَرْضٍ تُقِلُّنِي أَمْ كَيْفَ أَصْنَعُ إِنْ قُلْتُ فِي كِتَابِ اللَّهِ تَعَالَى بِمَا لَا أَعْلَمُ أَمَّا الْفَاكِهَةُ فَنَعْرِفُهَا وَ أَمَّا الْأَبُّ فَاللَّهُ أَعْلَمُ بِهِ
(The book) ‘Al-Irshad’ there is adjudication (arbitration), regarding a brief mention from his-asws judgments during the governance of Abu Bakr. From that is what the Hadeeth came with about a man, from the general Muslims and the special (Shias) that Abu Bakr was asked about Words of the Exalted: And fruits and grass [80:31], and he did not know the meaning (of the word) ‘Al-Abb’ (grass) from the Quran. He said, ‘Which sky would shade me, or which land would hold me or what will I do if I were to say regarding the Book of Allah-azwj the Exalted with what I do not know. As for the fruit, we recognise these, and as for the ‘Abb’, Allah-azwj is more Knowing with it’.
فَبَلَغَ أَمِيرَ الْمُؤْمِنِينَ ع مَقَالُهُ وَ فِي ذَلِكَ قَالَ يَا سُبْحَانَ اللَّهِ أَ مَا عَلِمَ أَنَّ الْأَبَّ هُوَ الْكَلَأُ وَ الْمَرْعَى وَ أَنَّ قَوْلَهُ تَعَالَى وَ فاكِهَةً وَ أَبًّا اعْتِدَادٌ مِنَ اللَّهِ تَعَالَى بِإِنْعَامِهِ عَلَى خَلْقِهِ بِمَا غَذَّاهُمْ بِهِ وَ خَلَقَهُ لَهُمْ وَ لِأَنْعَامِهِمْ مِمَّا يَحْيَا بِهِ أَنْفُسُهُمْ وَ تَقُومُ بِهِ أَجْسَادُهُمْ
His words regarding that reached Amir Al-Momineen-asws. He-asws said: ‘O Glory be to Allah-azwj! And he does not know that ‘Al-Abb’, it is the feed and the pasture, and the Words of the Exalted: And fruits and grass [80:31], is a preparation from Allah-azwj the Exalted with His-azwj Favour upon His-azwj creatures with what He-azwj Provided them with and Created it for them and for their cattle from what they can be reviving themselves with and straighten their bodies with’.
وَ سُئِلَ أَبُو بَكْرٍ عَنِ الْكَلَالَةِ فَقَالَ أَقُولُ فِيهَا بِرَأْيِي فَإِنْ أَصَبْتُ فَمِنَ اللَّهِ وَ إِنْ أَخْطَأْتُ فَمِنْ نَفْسِي وَ مِنَ الشَّيْطَانِ
And Abu Bakr was asked about the ‘Kalala’. He said, ‘I shall speak regarding it with my opinion. If I am correct, it is from Allah-azwj, and if I am mistaken, it is from myself and from the Satan-la.
فَبَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ مَا أَغْنَاهُ عَنِ الرَّأْيِ فِي هَذَا الْمَكَانِ أَ مَا عَلِمَ أَنَّ الْكَلَالَةَ هُمُ الْإِخْوَةُ وَ الْأَخَوَاتُ مِنْ قِبَلِ الْأَبِ وَ الْأُمِّ وَ مِنْ قِبَلِ الْأَبِ عَلَى الِانْفِرَادِ وَ مِنْ قِبَلِ الْأُمِّ أَيْضاً عَلَى حِدَتِهَا
That reached Amir Al-Momineen-asws. He-asws said: ‘How needless is he from the opining in this place! Does he not know that the ‘Kalala’, they are brothers and sisters from the direction of the father and the mother, and from the direction of the father upon the individual, and from the direction of the mother as well upon its limit.
قَالَ اللَّهُ عَزَّ وَ جَلَ يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلالَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَ لَهُ أُخْتٌ فَلَها نِصْفُ ما تَرَكَ
Allah-azwj Mighty and Majestic Said: They are asking you for a Fatwa, Say: ‘Allah Gives you a Fatwa regarding the person who has neither parents nor offspring; if a man dies (and) there isn’t a son for him and for him is a sister, then for her would be half of what he leaves; [4:176].
وَ قَالَ عَزَّ قَائِلًا وَ إِنْ كانَ رَجُلٌ يُورَثُ كَلالَةً أَوِ امْرَأَةٌ وَ لَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ واحِدٍ مِنْهُمَا السُّدُسُ فَإِنْ كانُوا أَكْثَرَ مِنْ ذلِكَ فَهُمْ شُرَكاءُ فِي الثُّلُثِ.
And the Mighty Said: And if there was a man or a woman with neither parents nor children, and for him is a brother or a sister, then for every one of them is the sixth. But if there were more than that, then they would be participants in the third, [4:12]’’.[55]
وَ جَاءَتِ الرِّوَايَةُ أَنَّ بَعْضَ أَحْبَارِ الْيَهُودِ جَاءَ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ أَنْتَ خَلِيفَةُ نَبِيِّ هَذِهِ الْأُمَّةِ فَقَالَ لَهُ نَعَمْ فَقَالَ إِنَّا نَجِدُ فِي التَّوْرَاةِ أَنَّ خُلَفَاءَ الْأَنْبِيَاءِ أَعْلَمُ أُمَمِهِمْ فَأَخْبِرْنِي عَنِ اللَّهِ سُبْحَانَهُ أَيْنَ هُوَ فِي السَّمَاءِ أَمْ فِي الْأَرْضِ
And the report has come that one of the Rabbis of the Jews came to Abu Bakr. He said to him, ‘Are you the caliph of the Prophet-saww of this community?’ He said to him, ‘Yes’. He said, ‘We find in the Torah that the caliphs of the Prophets are the most knowledgeable of their communities, so inform me about Allah-azwj the Glorious, where is He-azwj, in the sky or in the earth?’
فَقَالَ أَبُو بَكْرٍ هُوَ فِي السَّمَاءِ عَلَى الْعَرْشِ فَقَالَ الْيَهُودِيُّ فَأَرَى الْأَرْضَ خَالِيَةً مِنْهُ وَ أَرَاهُ عَلَى هَذَا الْقَوْلِ فِي مَكَانٍ دُونَ مَكَانٍ فَقَالَ لَهُ أَبُو بَكْرٍ هَذَا كَلَامُ الزَّنَادِقَةِ اعْزُبْ عَنِّي وَ إِلَّا قَتَلْتُكَ
Abu Bakr said, ‘He-azwj is in the sky upon the Throne’. The Jew said, ‘So, I see the earth to be vacant from Him-azwj, and I see Him-azwj, based upon this word, to be in a place besides a (another) place’. Abu Bakr said to him, ‘This is talk of the atheists. Get away from me or else I will kill you!’
فَوَلَّى الْحِبْرُ مُتَعَجِّباً يَسْتَهْزِئُ بِالْإِسْلَامِ فَاسْتَقْبَلَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ لَهُ يَا يَهُودِيُّ قَدْ عَرَفْتُ مَا سَأَلْتَ عَنْهُ وَ مَا أُجِبْتَ بِهِ وَ إِنَّا نَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَيَّنَ الْأَيْنَ فَلَا أَيْنَ لَهُ وَ جَلَّ أَنْ يَحْوِيَهُ مَكَانٌ وَ هُوَ فِي كُلِّ مَكَانٍ بِغَيْرِ مُمَاسَّةٍ وَ لَا مُجَاوَرَةٍ
The Rabbi turned around mocking Al-Islam. Amir Al-Momineen-asws met him. He-asws said to him: ‘O Jew! I-asws have known what you have asked about and what I-asws should be answering with, and we are saying that Allah-azwj Mighty and Majestic is ‘where’ of the where-ness, so there is no ‘where’ for Him-azwj, and He-azwj is more Majestic than to be contained by a place, and He-azwj is in every place without adjacency nor vicinity.
يُحِيطُ عِلْماً بِمَا فِيهَا وَ لَا يَخْلُو شَيْءٌ مِنْهَا مِنْ تَدْبِيرِهِ وَ إِنِّي مُخْبِرُكَ بِمَا فِي كِتَابٍ مِنْ كُتُبِكُمْ يُصَدِّقُ مَا ذَكَرْتُهُ لَكَ فَإِنْ عَرَفْتَهُ أَ تُؤْمِنُ بِهِ قَالَنَعَمْ
He-azwj Encompasses in Knowledge with whatever is in it, nor is anything vacant from His-azwj Arrangement, and I-asws shall inform you with what is in a Book from your Books in verification of what I-asws am mentioning to you. So, if you were to recognise it, will you believe me-asws?’ He said, ‘Yes’.
قَالَ أَ لَسْتُمْ تَجِدُونَ فِي بَعْضِ كُتُبِكُمْ أَنَّ مُوسَى بْنَ عِمْرَانَ ع كَانَ ذَاتَ يَوْمٍ جَالِساً إِذْ جَاءَهُ مَلَكٌ مِنَ الْمَشْرِقِ فَقَالَ لَهُ مُوسَى مِنْ أَيْنَ أَقْبَلْتَ قَالَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَ ثُمَّ جَاءَهُ مَلَكٌ مِنَ الْمَغْرِبِ فَقَالَ لَهُ مِنْ أَيْنَ جِئْتَ فَقَالَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘Aren’t you finding in one of your Books that Musa-as Bin Imran-as was seated one day when an Angel came to him-as from the east. Musa-as said to him: ‘Where are you coming from?’ He said, ‘From the Presence of Allah-azwj Mighty and Majestic’. Then an Angel came to him-as from the west. He-as said to him: ‘Where are you coming from?’ He said, ‘From the Presence of Allah-azwj Mighty and Majestic’.
ثُمَّ جَاءَهُ مَلَكٌ فَقَالَ قَدْ جِئْتُكَ مِنَ السَّمَاءِ السَّابِعَةِ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ وَ جَاءَهُ مَلَكٌ آخَرُ فَقَالَ لَهُ قَدْ جِئْتُكَ مِنَ الْأَرْضِ السُّفْلَى السَّابِعَةِ مِنْ عِنْدِ اللَّهِ تَعَالَى فَقَالَ مُوسَى ع سُبْحَانَ مَنْ لَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْ مَكَانٍ
Then an Angel came to him-saww. He said, ‘I have come to you-as from the seventh sky from the Presence of Allah-azwj Mighty and Majestic’. And another Angel came and said to him-as, ‘I have come to you-saww from the lowest seventh firmament from the Presence of Allah-azwj the Exalted’. Musa-as said: ‘Glorious is the One-azwj Who, no place is vacant from Him-azwj nor does any place happens to be closer (to Him-azwj) than (any other) place’’.
فَقَالَ الْيَهُودِيُّ أَشْهَدُ أَنَّ هَذَا هُوَ الْحَقُّ وَ أَنَّكَ أَحَقُّ بِمَقَامِ نَبِيِّكَ مِمَّنِ اسْتَوْلَى عَلَيْهِ.
The Jew said, ‘I testify that this, it is the truth, and you-asws are more rightful with the position of your-asws Prophet-saww than the one who is ruling upon it’’.[56]
23- قب، المناقب لابن شهرآشوب شا، الإرشاد فَصْلٌ فِي ذِكْرِ مَا جَاءَ فِي قَضَايَاهُ فِي إِمْرَةِ عُمَرَ بْنِ الْخَطَّابِ فَمِنْ ذَلِكَ مَا جَاءَتْ بِهِ الْعَامَّةُ وَ الْخَاصَّةُ فِي قِصَّةِ قُدَامَةَ بْنِ مَظْعُونٍ وَ قَدْ شَرِبَ الْخَمْرَ فَأَرَادَ عُمَرُ أَنْ يَحُدَّهُ
(The books ‘Al-Manaqib’ of Ibn Shehr Ashub, (and) ‘Al-Irshad’ – ‘There is a mention of an adjudication of what has come among his-asws judgment during the governance of Umar Bin Al-Khattab. From that is what the general Muslims and the special ones (Shias) have come with in the story of Qudama Bin Mazoun, and he had drunk the wine, and Umar had wanted to apply the legal penalty on him.
فَقَالَ لَهُ قُدَامَةُ لَا يَجِبُ عَلَيَّ الْحَدُّ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِيما طَعِمُوا إِذا مَا اتَّقَوْا وَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ
Qudama said to him, ‘The legal penalty is not obligated upon me because Allah-azwj the Exalted is Saying: There isn’t a blame upon those who are believing and are doing righteous deeds regarding what they are consuming, when they are fearing and are believing and are doing righteous deeds. [5:93]’.
فَدَرَأَ عَنْهُ عُمَرُ الْحَدَّ فَبَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ ع فَمَشَى إِلَى عُمَرَ فَقَالَ لَهُ لِمَ تَرَكْتَ إِقَامَةَ الْحَدِّ عَلَى قُدَامَةَ فِي شُرْبِ الْخَمْرِ فَقَالَ إِنَّهُ تَلَا عَلَيَّ الْآيَةَ وَ تَلَاهَا عُمَرُ
Umar staved the legal penalty away from him. That reached Amir Al-Momineen-asws. He-asws walked to Umar. He-asws said to him: ‘Why did you leave establishment of the legal penalty upon Qudama regarding drinking of the wine?’ He said, ‘He had recited the Verse to me’, and Umar recited it.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ قُدَامَةُ مِنْ أَهْلِ هَذِهِ الْآيَةِ وَ لَا مَنْ سَلَكَ سَبِيلَهُ فِي ارْتِكَابِ مَا حَرَّمَ اللَّهُ إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ لَا يَسْتَحِلُّونَ حَرَاماً فَارْدُدْ قُدَامَةَ وَ اسْتَتِبْهُ مِمَّا قَالَ فَإِنْ تَابَ فَأَقِمْ عَلَيْهِ الْحَدَّ وَ إِنْ لَمْ يَتُبْ فَاقْتُلْهُ فَقَدْ خَرَجَ عَنِ الْمِلَّةِ
Amir Al-Momineen-asws said to him: ‘Qudama isn’t rightful of this Verse nor is he one who travels in its way in indulging is what Allah-azwj has Prohibited. Those who are believing and are doing righteous deeds [5:93], do not make a Prohibition to be Permissible, so rebut Qudamah and tell him to repent from what he has said. If he repents, then establish the legal penalty upon him, and if he does not repent, then kill him, for he has gone out from the nation (religion)’.
فَاسْتَيْقَظَ عُمَرُ لِذَلِكَ وَ عَرَفَ قُدَامَةُ الْخَبَرَ فَأَظْهَرَ التَّوْبَةَ وَ الْإِقْلَاعَ فَدَرَأَ عُمَرُ عَنْهُ الْقَتْلَ وَ لَمْ يَدْرِ كَيْفَ يَحُدُّهُ فَقَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع أَشِرْ عَلَيَّ فِي حَدِّهِ
Umar woke up (realised) that and let Qudama know the news. He manifested the repentance and the uprooting (leaving drinking wine). So, Umar staved the killing away from him and he did not know how to apply the legal punishment upon him. He said to Amir Al-Momineen-asws, ‘Advise unto me regarding his legal penalty’.
فَقَالَ حُدَّهُ ثَمَانِينَ إِنَّ شَارِبَ الْخَمْرِ إِذَا شَرِبَهَا سَكِرَ وَ إِذَا سَكِرَ هَذَى وَ إِذَا هَذَى افْتَرَى فَجَلَدَهُ عُمَرُ ثَمَانِينَ وَ صَارَ إِلَى قَوْلِهِ ع فِي ذَلِكَ.
He-asws said: ‘Eighty (lashes) if he has drunk the wine, when he drunk it, he was intoxicated, and when he was intoxicated, he rambled, and when he rambled, he fabricated’. Umar whipped him eighty (lashes) and came to his-asws word regarding that’’.[57]
24- شا، الإرشاد وَ رُوِيَ أَنَّ مَجْنُونَةً عَلَى عَهْدِ عُمَرَ فَجَرَ بِهَا رَجُلٌ فَقَامَتِ الْبَيِّنَةُ عَلَيْهَا بِذَلِكَ فَأَمَرَ عُمَرُ بِجَلْدِهَا فَمُرَّ بِهَا عَلَى أَمِيرِ الْمُؤْمِنِينَ ع لِتُجْلَدَ فَقَالَ مَا بَالُ مَجْنُونَةِ آلِ فُلَانٍ تُعْتَلُ فَقِيلَ لَهُ إِنَّ رَجُلًا فَجَرَ بِهَا وَ هَرَبَ وَ قَامَتِ الْبَيِّنَةُ عَلَيْهَا فَأَمَرَ عُمَرُ بِجَلْدِهَا
(The book) ‘Al Irshad’ –
‘And it is reported that in the era of Umar, a man had been immoral with an insane woman. The proof of that was established upon her. Umar ordered with whipping her. They passed by Amir Al-Momineen on her way to be whipped. He-asws said: ‘What is the matter with the insane woman of the family of so and so is being taken?’ It was said to him-asws, ‘A man had been immoral with her and fled, and the proof has been established upon her, so Umar has ordered with whipping her’.
فَقَالَ لَهُمْ رُدُّوهَا إِلَيْهِ وَ قُولُوا لَهُ أَ مَا عَلِمْتَ بِأَنَّ هَذِهِ مَجْنُونَةُ آلِ فُلَانٍ وَ أَنَّ النَّبِيَّ ص قَدْ رَفَعَ الْقَلَمَ عَنِ الْمَجْنُونِ حَتَّى يُفِيقَ إِنَّهَا مَغْلُوبَةٌ عَلَى عَقْلِهَا وَ نَفْسِهَا
He-asws said to them: ‘Return her to him and tell him, ‘Do you not know that this is an insane woman of the family of so and so, and that the Prophet-saww had raised the pen from the insane until he is well. She has been overcome upon her intellect and herself (as she was insane)’.
فَرُدَّتْ إِلَى عُمَرَ وَ قِيلَ لَهُ مَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ فَرَّجَ اللَّهُ عَنْهُ لَقَدْ كِدْتُ أَنْ أَهْلِكَ فِي جَلْدِهَا وَ دَرَأَ عَنْهُ الْحَدَّ.
She was returned to Umar and it was said to him what Amir Al-Momineen-asws had said. He said, ‘May Allah-azwj Relieve from him-asws! I was almost destroyed in whipping her’, and he staved off the legal penalty from her’’.[58]
25- قب، المناقب لابن شهرآشوب شا، الإرشاد وَ رُوِيَ أَنَّهُ أُتِيَ بِحَامِلٍ قَدْ زَنَتْ فَأَمَرَ بِرَجْمِهَا فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع هَبْ أَنَّ لَكَ سَبِيلًا عَلَيْهَا أَيُّ سَبِيلٍ لَكَ عَلَى مَا فِي بَطْنِهَا وَ اللَّهُ تَعَالَى يَقُولُ أَلَّا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Irshad’ –
‘And it is reported that they came with a pregnant woman who had committed adultery, so he (Umar) ordered with stoning her to death. Amir Al-Momineen-asws said to him: ‘Granted, that there is a way for you against her, (but) which way is there for you against what is in her belly, and Allah-azwj the Exalted is Saying: A bearer of a burden will not bear the burden of another [53:38]?’
فَقَالَ عُمَرُ لَا عِشْتُ لِمُعْضِلَةٍ لَا يَكُونُ لَهَا أَبُو الْحَسَنِ ثُمَّ قَالَ فَمَا أَصْنَعُ بِهَا قَالَ احْتَطْ عَلَيْهَا حَتَّى تَلِدَ فَإِذَا وَلَدَتْ وَ وَجَدَتْ لِوَلَدِهَا مَنْ يَكْفُلُهُ فَأَقِمْ عَلَيْهَا الْحَدَّ
Umar said, ‘May I not live for a dilemma Abu Al-Hassan-asws is not there for it!’ Then he said, ‘So, what shall I do with her?’ He-asws said: ‘Wait upon her until she has given birth. When she gives birth and you can find for her child someone who can take its responsibility, then establish the legal penalty upon her’.
فَسُرِّيَ ذَلِكَ عَنْ عُمَرَ وَ عَوَّلَ فِي الْحُكْمِ بِهِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع.
Umar was cheered from that and he ululated upon Amir Al-Momineen-asws regarding the judgment by him-asws’’.[59]
وَ رُوِيَ أَنَّهُ كَانَ اسْتَدْعَى امْرَأَةً كَانَ يَتَحَدَّثُ عِنْدَهَا الرِّجَالُ فَلَمَّا جَاءَهَا رُسُلُهُ فَزِعَتْ وَ ارْتَاعَتْ وَ خَرَجَتْ مَعَهُمْ فَأَمْلَصَتْ وَ وَقَعَ إِلَى الْأَرْضِ وَلَدُهَا يَسْتَهِلُّ ثُمَّ مَاتَ فَبَلَغَ عُمَرَ ذَلِكَ فَجَمَعَ أَصْحَابَ رَسُولِ اللَّهِ ص وَ سَأَلَهُمْ عَنِ الْحُكْمِ فِي ذَلِكَ
And it is reported that he (Umar) had summoned a woman, the men used to discuss in her presence. When his messenger came to her, she panicked and trembled, and went out with them. She miscarried and her child fell to the ground, being released, then it died. That reached Umar, so he gathered companions of Rasool-Allah-saww and asked them about the judgment regarding that.
فَقَالُوا بِأَجْمَعِهِمْ نَرَاكَ مُؤَدِّباً وَ لَمْ تُرِدْ إِلَّا خَيْراً وَ لَا شَيْءَ عَلَيْكَ فِي ذَلِكَ وَ أَمِيرُ الْمُؤْمِنِينَ ع جَالِسٌ لَا يَتَكَلَّمُ فَقَالَ لَهُ عُمَرُ مَا عِنْدَكَ فِي هَذَا يَا أَبَا الْحَسَنِ فَقَالَ لَقَدْ سَمِعْتَ مَا قَالُوا قَالَ فَمَا عِنْدَكَ أَنْتَ قَالَ قَدْ قَالَ الْقَوْمُ مَا سَمِعْتَ قَالَ أَقْسَمْتُ عَلَيْكَ لَتَقُولَنَّ مَا عِنْدَكَ
They said in their entirety, ‘We see you as a gentleman and you did not intend except good, and there is nothing upon you regarding that’, and Amir Al-Momineen-asws was seated, not speaking (regarding that). Umar said to him-asws, ‘What is with you-asws regarding this, O Abu Al-Hassan-asws?’ He-asws said: ‘You have heard what they said’. He said, ‘So, what is with you-asws, you-asws!’ He-asws said: ‘The people have spoken what you heard’. I vow upon you-asws that you-asws should speak with what is with you-asws’.
قَالَ إِنْ كَانَ الْقَوْمُ قَارَبُوكَ فَقَدْ غَشُّوكَ وَ إِنْ كَانُوا ارْتَأَوْا فَقَدْ قَصَرُوا الدِّيَةُ عَلَى عَاقِلَتِكَ لِأَنَّ قَتْلَ الصَّبِيِّ خَطَأٌ تَعَلَّقَ بِكَ
He-asws said: ‘If the people (are trying to) draw closer to you, so they have deceived you, and if they had consensus of opinion, so they have reduced the wergild upon your mind, because the child was killed mistakenly (accidentally), it is linked to you’.
فَقَالَ أَنْتَ وَ اللَّهِ نَصَحْتَنِي مِنْ بَيْنِهِمْ وَ اللَّهِ لَا تَبْرَحُ حَتَّى تُجْرِيَ الدِّيَةَ عَلَى بَنِي عَدِيٍّ فَفَعَلَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ع.
He said, ‘By Allah-azwj! You have advised me, from between them. By Allah-azwj! I will not depart until the wergild flows upon the clan of Aday’. Amir Al-Momineen-asws did that’’.[60]
26- قب، المناقب لابن شهرآشوب شا، الإرشاد رُوِيَ أَنَّ امْرَأَتَيْنِ تَنَازَعَتَا عَلَى عَهْدِ عُمَرَ فِي طِفْلٍ ادَّعَتْهُ كُلُّ وَاحِدَةٍ مِنْهُمَا وَلَداً لَهَا بِغَيْرِ بَيِّنَةٍ وَ لَمْ يُنَازِعْهُمَا فِيهِ غَيْرُهُمَا فَالْتَبَسَ الْحُكْمُ فِي ذَلِكَ عَلَى عُمَرَ وَ فَزِعَ فِيهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع
(The books) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Irshad’ –
‘In the era of Umar, two women disputed regarding a child, each one claiming that the child was hers without any proof, and no one else contended regarding him. The judgment regarding that was confusing upon Umar and he panicked regarding it to Amir Al-Momineen-asws.
فَاسْتَدْعَى الْمَرْأَتَيْنِ وَ وَعَظَهُمَا وَ خَوَّفَهُمَا فَأَقَامَتَا عَلَى التَّنَازُعِ وَ الِاخْتِلَافِ فَقَالَ ع عِنْدَ تَمَادِيهِمَا فِي النِّزَاعِ ائْتُونِي بِمِنْشَارٍ فَقَالَتِ الْمَرْأَتَانِ وَ مَا تَصْنَعُ فَقَالَ أَقُدُّهُ نِصْفَيْنِ لِكُلِّ وَاحِدَةٍ مِنْكُمَا نِصْفُهُ
He-asws called the two women and advised them, and frightened them, but they both stood upon the dispute and the differing. He-asws said during their persistence in the contention: ‘He-asws said: ‘Bring me-asws a saw!’ The women said, ‘And what will you do?’ He-asws said: ‘I-asws cut him in half, there being half of him for each one of you’.
فَسَكَتَ إِحْدَاهُمَا وَ قَالَتِ الْأُخْرَى اللَّهَ اللَّهَ يَا أَبَا الْحَسَنِ إِنْ كَانَ لَا بُدَّ مِنْ ذَلِكَ فَقَدْ سَمَحْتُ بِهِ لَهَا فَقَالَ اللَّهُ أَكْبَرُ هَذَا ابْنُكِ دُونَهَا وَ لَوْ كَانَ ابْنَهَا لَرَقَّتْ عَلَيْهِ وَ أَشْفَقَتْ
One of them was silent and the other one said, ‘Allah-azwj! Allah-azwj, O Abu Al-Hassan-asws! If there was not escape from that, then I allow him to be for her’. He-asws said: ‘Allah-azwj is the Greatest! This is your son instead of her, and had he been her son, she would have been kind upon him and compassionate’.
فَاعْتَرَفَتِ الْمَرْأَةُ الْأُخْرَى أَنَّ الْحَقَّ مَعَ صَاحِبَتِهَا وَ الْوَلَدُ لَهَا دُونَهَا فَسُرِّيَ عَنْ عُمَرَ وَ دَعَا لِأَمِيرِ الْمُؤْمِنِينَ ع بِمَا فَرَّجَ عَنْهُ فِي الْقَضَاءِ.
The other woman acknowledged that the truth was with her companion and the child was for her besides her’. Umar was cheered and supplicated for Amir Al-Momineen-asws due to what he-asws had relieved from him regarding the judging’’.[61]
قب، المناقب لابن شهرآشوب وَ هَذَا حُكْمُ سُلَيْمَانَ فِي صِغَرِهِ.
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – ‘And this is a judgment of Suleyman during his-as young age’’.[62]
27- شا، الإرشاد وَ رُوِيَ عَنْ يُونُسَ بْنِ الْحَسَنِ أَنَّ عُمَرَ أُتِيَ بِامْرَأَةٍ قَدْ وَلَدَتْ لِسِتَّةِ أَشْهُرٍ فَهَمَّ بِرَجْمِهَا فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنْ خَاصَمَتْكَ بِكِتَابِ اللَّهِ خَصَمَتْكَ إِنَّ اللَّهَ تَعَالَى يَقُولُ وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً وَ يَقُولُ جَلَّ قَائِلًا وَ الْوالِداتُ يُرْضِعْنَ أَوْلادَهُنَّ حَوْلَيْنِ كامِلَيْنِ لِمَنْ أَرادَ أَنْ يُتِمَّ الرَّضاعَةَ
(The book) ‘Al Irshad’ – And it is reported from Yunus Bin Al-Hassan –
‘The came to Umar with a woman who had given birth at six months (pregnancy). He thought of having her stoned. Amir Al-Momineen-asws said to him: ‘I-asws dispute you by the Book of Allah-azwj. I-asws dispute you that Allah-azwj Exalted Says: and his bearing and his weaning is of thirty months; [46:15]. And the Majestic is Saying: And the mothers should breastfeed their children for two years complete, for him who wants the complete breastfeeding; [2:233].
فَإِذَا تَمَّمَتِ الْمَرْأَةُ الرَّضَاعَةَ سَنَتَيْنِ وَ كَانَ حَمْلُهُ وَ فِصَالُهُ ثَلَاثِينَ شَهْراً كَانَ الْحَمْلُ مِنْهُ سِتَّةَ أَشْهُرٍ فَخَلَّى عُمَرُ سَبِيلَ الْمَرْأَةِ وَ ثَبَتَ الْحُكْمُ بِذَلِكَ فَعَمِلَ بِهِ الصَّحَابَةُ وَ التَّابِعُونَ وَ مَنْ أَخَذَ عَنْهُ إِلَى يَوْمِنَا هَذَا
So, when the woman completes the breast-feeding of two years, and his bearing and his weaning was of thirty months, the bearing from it would be of six months’. Umar freed the way of the woman and affirmed the judgment with that. The companions worked with it, and (so did) the followers (of the companions), and the ones who are taking from it up to this day of ours’’.
وَ رُوِيَ أَنَّ امْرَأَةً شَهِدَ عَلَيْهَا الشُّهُودُ أَنَّهُمْ وَجَدُوهَا فِي بَعْضِ مِيَاهِ الْعَرَبِ مَعَ رَجُلٍ يَطَؤُهَا لَيْسَ بِبَعْلٍ لَهَا فَأَمَرَ عُمَرُ بِرَجْمِهَا وَ كَانَتْ ذَاتَ بَعْلٍ
And it is reported that witnesses testified upon a woman that they had found her in one of the water springs of the Arabs, with a man having sex with her, who wasn’t her husband. Umar ordered with stoning her to death, and she was with a husband.
فَقَالَتِ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي بَرِيئَةٌ فَغَضِبَ عُمَرُ وَ قَالَ وَ تَجْرَحُ الشُّهُودَ أَيْضاً فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع رُدُّوهَا وَ اسْأَلُوهَا فَلَعَلَّ لَهَا عُذْراً فَرُدَّتْ وَ سُئِلَتْ عَنْ حَالِهَا
She said, ‘O Allah-azwj! You-azwj Know that I am innocent!’ Umar was angered and said, ‘And you are injuring the witnesses as well?’ Amir Al-Momineen-asws said: ‘Return her and ask her, perhaps she has an excuse’. And she was asked about her state.
فَقَالَتْ كَانَ لِأَهْلِي إِبِلٌ فَخَرَجْتُ فِي إِبِلِ أَهْلِي وَ حَمَلْتُ مَعِي مَاءً وَ لَمْ يَكُنْ فِي إِبِلِ أَهْلِي لَبَنٌ وَ خَرَجَ مَعِي خَلِيطُنَا وَ كَانَ فِي إِبِلِهِ لَبَنٌ فَنَفِدَ مَائِي فَاسْتَسْقَيْتُهُ فَأَبَى أَنْ يَسْقِيَنِي حَتَّى أُمَكِّنَهُ مِنْ نَفْسِي فَأَبَيْتُ فَلَمَّا كَادَتْ نَفْسِي تَخْرُجُ أَمْكَنْتُهُ مِنْ نَفْسِي كُرْهاً
She said, ‘There is a camel for my family, so I went out in a camel of my family and carried water with me, and there was no milk in the camel of my family, and our known person came out with me, and there was milk in his camel. My water ran out, so I ask him to quench me. But he refused to quench me until I enable him upon myself. I refused. When my soul almost came out (about to die), I enabled him from myself unwillingly’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُ أَكْبَرُ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ فَلَمَّا سَمِعَ ذَلِكَ عُمَرُ خَلَّى سَبِيلَهَا.
Amir Al-Momineen-asws said: ‘Allah-azwj is the Greatest! But the one who is desperate, without coveting nor transgressing, so there is no sin upon him. [2:173]’. When Umar heard that, he freed her way’’.[63]
28- شا، الإرشاد فَصْلٌ وَ مِمَّا جَاءَ عَنْهُ ع فِي مَعْنَى الْقَضَاءِ وَ صَوَابِ الرَّأْيِ وَ إِرْشَادِ الْقَوْمِ إِلَى مَصَالِحِهِمْ وَ تَدَارُكِهِ مَا كَانَ يُفْسِدُ بِهِمْ لَوْ لَا تَنْبِيهُهُ عَلَى وَجْهِ الرَّأْيِ فِيهِ مَا حَدَّثَ بِهِ شَبَابَةُ بْنُ سَوَّارٍ عَنْ أَبِي بَكْرٍ الْهُذَلِيِّ قَالَ سَمِعْتُ رِجَالًا مِنْ عُلَمَائِنَا يَقُولُونَ تَكَاتَبَتِ الْأَعَاجِمُ مِنْ أَهْلِ هَمَذَانَ وَ أَهْلِ الرَّيِّ وَ أَصْبَهَانَ وَ قُومَسَ وَ نَهَاوَنْدَ وَ أَرْسَلَ بَعْضُهُمْ إِلَى بَعْضٍ أَنَّ مَلِكَ الْعَرَبِ الَّذِي جَاءَهُمْ بِدِينِهِمْ وَ أَخْرَجَ كِتَابَهُمْ قَدْ هَلَكَ يَعْنُونَ النَّبِيَّ ص
(The book) ‘Al Irshad’ – Adjudication and from what has come from him-asws in the meaning of the judgment, and the correct view, and guiding the people to their correctness, and restoring what had been spoilt with them. If there had not been alertness upon an aspect of the view in it, it would not have been narrated with by Shubaba Bin Sawwar, from Abu Bakr Al Huzaly who said,
‘I heard a man from our scholars saying, ‘The Persians wrote letters between them, from the people of Hamdan, and people of Al-Rayy, and Isfahan, and Qum, and Nahawand, and they sent messages to each other, ‘The king of the Arabs who came to them with their religion and brought their Book has died’ – meaning the Prophet-saww.
وَ أَنَّهُ مَلِكَهُمْ مِنْ بَعْدِهِ رَجُلٌ مُلْكاً يَسِيراً ثُمَّ هَلَكَ يَعْنُونَ أَبَا بَكْرٍ ثُمَّ قَامَ بَعْدَهُ آخَرُ قَدْ طَالَ عُمُرُهُ حَتَّى تَنَاوَلَكُمْ فِي بِلَادِكُمْ وَ أَغْزَاكُمْ جُنُودُهُ يَعْنُونَ عُمَرَ بْنَ الْخَطَّابِ وَ أَنَّهُ غَيْرُ مُنْتَهٍ عَنْكُمْ حَتَّى تُخْرِجُوا مَنْ فِي بِلَادِكُمْ مِنْ جُنُودِهِ وَ تَخْرُجُوا إِلَيْهِ فَتَغْزُوهُ فِي بِلَادِهِ
‘And their king from after them was a man who ruled for a little while, then died’ – meaning Abu Bakr. ‘Then another one stood after him, whose life was long, until you were devoured in your cities, and you were invaded by his armies’ – meaning Umar Bin Al-Khattab. ‘And he has not ended from you all until you take out the ones in your cities (who are) in his armies, and you go out to him and invade him in his city’.
فَتَعَاقَدُوا عَلَى هَذَا وَ تَعَاهَدُوا عَلَيْهِ فَلَمَّا انْتَهَى الْخَبَرُ إِلَى مَنْ بِالْكُوفَةِ مِنَ الْمُسْلِمِينَ أَنْهَوْهُ إِلَى عُمَرَ بْنِ الْخَطَّابِ فَلَمَّا انْتَهَى إِلَيْهِ الْخَبَرُ فَزِعَ لِذَلِكَ فَزَعاً شَدِيداً ثُمَّ أَتَى مَسْجِدَ رَسُولِ اللَّهِ ص فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ مَعَاشِرَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ إِنَّ الشَّيْطَانَ قَدْ جَمَعَ لَكُمْ جُمُوعاً وَ أَقْبَلَ بِهَا لِيُطْفِئَ بِهَا نُورَ اللَّهِ
They agreed upon this and made a pact upon it. When the news ended to the ones from the Muslims at Al-Kufa, they forwarded it to Umar Bin Al-Khattab. When the news ended to him, he panicked at that with a severe panic. Then he came to the Masjid of Rasool-Allah-saww. He ascended the pulpit, praised Allah-azwj and extolled upon Him-azwj, then said: ‘Community of Emigrants! The Satan-la has gather a force against you all and is coming with it to extinguish the Light of Allah-azwj with it.
إِلَّا أَنَّ أَهْلَ هَمَذَانَ وَ أَهْلَ أَصْبَهَانَ وَ أَهْلَ الرَّيِّ وَ قُومَسَ وَ نَهَاوَنْدَ مُخْتَلِفَةٌ أَلْسِنَتُهَا وَ أَلْوَانُهَا وَ أَدْيَانُهَا قَدْ تَعَاهَدُوا وَ تَعَاقَدُوا أَنْ يُخْرِجُوا مِنْ بِلَادِهِمْ إِخْوَانَكُمْ مِنَ الْمُسْلِمِينَ وَ يَخْرُجُوا إِلَيْكُمْ فَيَغْزُوكُمْ فِي بِلَادِكُمْ فَأَشِيرُوا عَلَيَّ وَ أَوْجِزُوا وَ لَا تُطْنِبُوا فِي الْقَوْلِ فَإِنَّ هَذَا يَوْمٌ لَهُ مَا بَعْدَهُ مِنَ الْأَيَّامِ
The people of Hamdan, and people of Isfahan, and people of Al-Rayy, and Qum, and Nahawand are different in their languages, and their types, and their religion. They have made a pact that they will be expelling the ones in their cities, your Muslim brothers, and they will be coming to you to invade you all in your cities! Indicate to me and be brief and do not exaggerate in the words, for this day is for it, there will not be days after it.’
فَتَكَلَّمُوا فَقَامَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ وَ كَانَ مِنْ خُطَبَاءِ قُرَيْشٍ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ حَنَّكَتْكَ الْأُمُورُ وَ جَرَّسَتْكَ الدُّهُورُ وَ عَجَمَتْكَ الْبَلَايَا وَ أَحْكَمَتْكَ التَّجَارِبُ وَ أَنْتَ مُبَارَكُ الْأَمْرِ مَيْمُونُ النَّقِيبَةِ وَ قَدْ وُلِّيتَ فَخَبُرْتَ وَ اخْتَبَرْتَ وَ خُبِرْتَ
They spoke. Talha Bin Ubeydullah stood up, and he was from the speakers of Quraysh. He praised Allah-azwj and extolled upon Him-azwj, then said, ‘O commander of the faithful! The affairs have grabbed your neck, and the times have silenced you, and the afflictions have muted you, and the experiences have made you wise, and you are of the blessed command, an auspicious captain, and you are a ruler, so you are informed and tested and experienced.
فَلَمْ تَنْكَشِفْ مِنْ عَوَاقِبِ قَضَاءِ اللَّهِ إِلَّا عَنْ خِيَارٍ فَاحْفِرْ هَذَا الْأَمْرَ بِرَأْيِكَ وَ لَا تَغِبْ عَنْهُ ثُمَّ جَلَسَ
So, do not reveal consequences of the Decree of Allah-azwj except from the best. Dig this matter with your opinion and do not be absent from it’. Then he sat down.
فَقَالَ عُمَرُ تَكَلَّمُوا فَقَامَ عُثْمَانُ بْنُ عَفَّانَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنِّي أَرَى أَنْ تَشْخَصَ أَهْلَ الشَّامِ مِنْ شَامِهِمْ وَ أَهْلَ الْيَمَنِ مِنْ يَمَنِهِمْ وَ تَسِيرَ أَنْتَ فِي أَهْلِ هَذَيْنِ الْحَرَمَيْنِ وَ أَهْلِ الْمِصْرَيْنِ الْكُوفَةِ وَ الْبَصْرَةِ فَتَلْقَى جَمِيعَ الْمُشْرِكِينَ بِجَمِيعِ الْمُؤْمِنِينَ
Umar said, ‘Speak!’ Usman Bin Affan stood up. He praised Allah-azwj and extolled upon Him-azwj, then said, ‘As for after, O commander of the faithful! I view that you should mobilise the people of Syria from their Syria, and the people of Yemen from their Yemen, and you should travel among the people of these two Sanctuaries (Makkah and Al-Medina), and the people of the cities of Al-Kufa and Al-Basra, so you can meet entirety of the Polytheists with entirety of believers.
فَإِنَّكَ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَسْتَبْقِي مِنْ نَفْسِكَ بَعْدَ الْعَرَبِ بَاقِيَةً وَ لَا تَمَتَّعُ مِنَ الدُّنْيَا بِعَزِيزٍ وَ لَا تَلُوذُ مِنْهَا بِحَرِيزٍ فَاحْضُرْهُ بِرَأْيِكَ وَ لَا تَغِبْ عَنْهُ ثُمَّ جَلَسَ
You, O commander of the faithful, will not remain alive after the Arabs remain, nor will you enjoy the world with dearness, nor will shelter with a protector from it. So, presented your opinion and do not be absent from it’. Then he sat down.
فَقَالَ عُمَرُ تَكَلَّمُوا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع الْحَمْدُ لِلَّهِ حَتَّى تَمَ التَّحْمِيدُ وَ الثَّنَاءُ عَلَى اللَّهِ وَ الصَّلَاةُ عَلَى رَسُولِهِ ص قَالَ أَمَّا بَعْدُ فَإِنَّكَ إِنْ أَشْخَصْتَ أَهْلَ الشَّامِ مِنْ شَامِهِمْ سَارَتْ أَهْلُ الرُّومِ إِلَى ذَرَارِيِّهِمْ وَ إِنْ أَشْخَصْتَ أَهْلَ الْيَمَنِ مِنْ يَمَنِهِمْ سَارَتِ الْحَبَشَةُ إِلَى ذَرَارِيِّهِمْ
Umar said, ‘Speak!’ Amir Al-Momineen Ali-asws Bin Abu Talib-asws said (stood) up. He-asws praised Allah-azwj to the completion of the Praise and the extolling upon Allah-azwj, and the Salawaat upon His-azwj Rasool-saww. He-asws said: ‘As for after, if you were to mobilise the people of Syria away from their Syria, the people of Rome will come to their offspring, and if you were to mobilise the people of Yemen away from their Yemen, the Ethiopian will come to their offspring.
وَ إِنْ أَشْخَصْتَ مِنْ هَذَيْنِ الْحَرَمَيْنِ انْتَقَضَتْ عَلَيْكَ الْعَرَبُ مِنْ أَطْرَافِهَا وَ أَكْنَافِهَا حَتَّى تَكُونَ مَا تَدَعُ وَرَاءَ ظَهْرِكَ مِنْ عِيَالاتِ الْعَرَبِ أَهَمَّ إِلَيْكَ مِمَّا بَيْنَ يَدَيْكَ
And if you were to mobilise from these two Sanctuaries (Makkah and Al-Medina), the Arabs would break up from its ends and its corners until your being called behind your back from the dependent Arabs would be more important to you what is in front of you.
فَأَمَّا ذِكْرُكَ كَثْرَةَ الْعَجَمِ وَ رَهْبَتُكَ عَنْ جُمُوعِهِمْ فَإِنَّا لَمْ نَكُنْ نُقَاتِلُ عَلَى عَهْدِ رَسُولِ اللَّهِ ص بِالْكَثْرَةِ وَ إِنَّمَا كُنَّا نُقَاتِلُ بِالْبَصِيرَةِ
As for your mentioning the large number of the Persians, and your being awed from their forces, in the era of Rasool-Allah-azwj we did not happen to fight based on large numbers, and rather we used to fight with the insight (Help from Allah-azwj).
وَ أَمَّا مَا بَلَغَكَ مِنِ اجْتِمَاعِهِمْ عَلَى الْمَسِيرِ إِلَى الْمُسْلِمِينَ فَإِنَّ اللَّهَ لِمَسِيرِهِمْ أَكْرَهُ مِنْكَ لِذَلِكَ وَ هُوَ أَوْلَى بِتَغْيِيرِ مَا يَكْرَهُ وَ إِنَّ الْأَعَاجِمَ إِذَا نَظَرُوا إِلَيْكَ قَالُوا هَذَا رِجْلُ الْعَرَبِ فَإِنْ قَطَعْتُمُوهُ قَطَعْتُمُ الْعَرَبَ وَ كَانَ أَشَدَّ لِكَلَبِهِمْ وَ كُنْتَ قَدْ أَلَّبْتَهُمْ عَلَى نَفْسِكَ وَ أَمَدَّهُمْ مَنْ لَمْ يَكُنْ يُمِدُّهُمْ
And as for what has reached you of their gathering upon the travelling to the Muslims, surely Allah-azwj is more Disliking of their travelling for that than you are, and He-azwj is Foremost in changing whatever He-azwj Dislikes. And when the Persians look at you, they would say, ‘This is a man of the Arabs. If you were to cut him off, you will be cutting the Arabs’, and it would be severer to their dogs, and you would have compelled them upon yourself, and provided them the ones they could not have extended to.
وَ لَكِنِّي أَرَى أَنْ تُقِرَّ هَؤُلَاءِ فِي أَمْصَارِهِمْ وَ تَكْتُبَ إِلَى أَهْلِ الْبَصْرَةِ فَلْيَتَفَرَّقُوا عَلَى ثَلَاثِ فِرَقٍ فَلْتَقُمْ فِرْقَةٌ عَلَى ذَرَارِيِّهِمْ حِرْساً لَهُمْ وَ لْتَقُمْ فِرْقَةٌ عَلَى أَهْلِ عَهْدِهِمْ لِئَلَّا يَنْتَقِضُوا وَ لْتَسِرْ فِرْقَةٌ مِنْهُمْ إِلَى إِخْوَانِهِمْ مَدَداً لَهُمْ
But I-asws view that you should settle them in their own cities and write to the people of Al-Basra to be divided upon three sections. Let a section be upon their offspring as a protection for them, and let a section stand upon the people of their pact at night, lest they fall, and let a section travel to their brethren as helpers to them’.
فَقَالَ أَجَلْ هَذَا الرَّأْيُ وَ قَدْ كُنْتُ أُحِبُّ أَنْ أُتَابِعَ عَلَيْهِ وَ جَعَلَ يُكَرِّرُ قَوْلَ أَمِيرِ الْمُؤْمِنِينَ ع وَ يَنْسِقُهُ إِعْجَاباً بِهِ وَ اخْتِيَاراً لَهُ.
He said, ‘Yes, this is the opinion, and I had loved it that I should be following upon it’. And he went on to repeat the words of Amir Al-Momineen-asws, and co-ordinating it, marvelling with it, and choosing it for himself’’.[64]
29- قب، المناقب لابن شهرآشوب شا، الإرشاد فَأَمَّا قَضَايَاهُ ع فِي إِمْرَةِ عُثْمَانَ بْنِ عَفَّانَ فَمِنْ ذَلِكَ مَا رَوَاهُ نَقَلَةُ الْآثَارِ مِنَ الْعَامَّةِ وَ الْخَاصَّةِ أَنَّ امْرَأَةً نَكَحَهَا شَيْخٌ كَبِيرٌ فَحَمَلَتْ فَزَعَمَ الشَّيْخُ أَنَّهُ لَمْ يَصِلْ إِلَيْهَا وَ أَنْكَرَ حَمْلَهَا
(The books) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Irshad’ –
‘As for his-asws judgment regarding a wife of Usman Bin Affan, from that is what is reported by the transmitters of the Hadeeth, from the general Muslims and the special (Shias) that an old man married her, and she got pregnant. The old man claimed that he had not arrived to her and he denied her pregnancy.
فَالْتَبَسَ الْأَمْرُ عَلَى عُثْمَانَ وَ سَأَلَ الْمَرْأَةَ هَلِ اقْتَضَّكِ الشَّيْخُ وَ كَانَتْ بِكْراً قَالَتْ لَا فَقَالَ عُثْمَانُ أَقِيمُوا الْحَدَّ عَلَيْهَا
The matter was confusing upon Usman and he asked the woman, ‘Did the sheykh deflower you?’ And she was a virgin. She said, ‘No’. Usman said, ‘Establish the legal penalty upon her!’
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِلْمَرْأَةِ سَمَّيْنِ سَمٌّ لِلْمَحِيضِ وَ سَمٌّ لِلْبَوْلِ فَلَعَلَّ الشَّيْخَ كَانَ يَنَالُ مِنْهَا فَسَالَ مَاؤُهُ فِي سَمِّ الْمَحِيضِ فَحَمَلَتْ مِنْهُ فَاسْأَلُوا الرَّجُلَ عَنْ ذَلِكَ
Amir Al-Momineen-asws said to him: ‘For the woman there are two holes – a hole for the menstruation and a hole for the urination. Perhaps the sheykh had attained from her, so his water flowed into the hole for the menstruating and she became pregnant from it, so ask the man about that’.
فَسُئِلَ فَقَالَ قَدْ كُنْتُ أُنْزِلُ الْمَاءَ فِي قُبُلِهَا مِنْ غَيْرِ وُصُولٍ إِلَيْهَا بِالاقْتِضَاضِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْحَمْلُ لَهُ وَ الْوَلَدُ وَلَدُهُ وَ أَرَى عُقُوبَتَهُ فِي الْإِنْكَارِ فَصَارَ عُثْمَانُ إِلَى قَضَائِهِ بِذَلِكَ.
He was asked. He said, ‘I have been descending the water during kissing her from without arriving to her with the deflowering’. Amir Al-Momineen-asws said: ‘The pregnancy is for him, and the child is his child, and I-asws view punishing him regarding the denial’. Usman came to his-asws judgment with that’’.[65]
وَ رَوَوْا أَنَّ رَجُلًا كَانَتْ لَهُ سُرِّيَّةٌ فَأَوْلَدَهَا ثُمَّ اعْتَزَلَهَا وَ أَنْكَحَهَا عَبْداً لَهُ ثُمَّ تُوُفِّيَ السَّيِّدُ فَعَتَقَتْ بِمِلْكِ ابْنِهَا لَهَا وَ وَرِثَ وَلَدُهَا زَوْجَهَا ثُمَّ تُوُفِّيَ الِابْنُ فَوَرِثَتْ مِنْ وَلَدِهَا زَوْجَهَا
And it is reported that a man had a concubine for him, and she gave birth. Then he isolated her and got his slave married to her. Then the master died, and he freed the ownership of her son to be for her, and son got inheritance from her husband. Then the son died. So she inherited from the son of her husband.
فَارْتَفَعَا إِلَى عُثْمَانَ يَخْتَصِمَانِ تَقُولُ هَذَا عَبْدِي وَ يَقُولُ هِيَ امْرَأَتِي وَ لَسْتُ مُفَرِّجاً عَنْهَا فَقَالَ عُثْمَانُ هَذِهِ مُشْكِلَةٌ وَ أَمِيرُ الْمُؤْمِنِينَ ع حَاضِرٌ
They both raised their dispute to Usman. She said, ‘This is my slave’. And he said, ‘She is my wife, and I am not released from her’. Usman said, ‘This is difficult’, and Amir Al-Momineen-asws was present.
قَالَ سَلُوهَا هَلْ جَامَعَهَا بَعْدَ مِيرَاثِهَا لَهُ فَقَالَتْ لَا فَقَالَ لَوْ أَعْلَمُ أَنَّهُ فَعَلَ ذَلِكِ لَعَذَّبْتُهُ اذْهَبِي فَإِنَّهُ عَبْدُكِ لَيْسَ لَهُ عَلَيْكِ سَبِيلٌ إِنْ شِئْتِ أَنْ تَسْتَرِقِّيهِ أَوْ تُعْتِقِيهِ أَوْ تَبِيعِيهِ فَذَلِكِ لَكِ.
He-asws said: ‘Ask her, did he have sex with her after her inheriting him?’ She said, ‘No’. He-asws said: ‘If I-asws knew that he had done that, I-asws would punish him. Go, for he is your slave. There is no way for him upon you. If you so desire, you can keep him as a slave, or free him, or sell him. That is up to you!’’[66]
وَ رُوِيَ أَنَّ مُكَاتَبَةً زَنَتْ عَلَى عَهْدِ عُثْمَانَ وَ قَدْ عَتَقَ مِنْهَا ثَلَاثَةُ أَرْبَاعٍ فَسَأَلَ عُثْمَانُ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ تُجْلَدُ مِنْهَا بِحِسَابِ الْحُرِّيَّةِ وَ تُجْلَدُ مِنْهَا بِحِسَابِ الرِّقِّ
And it is reported that a contracted slave committed adultery in the era of Usman and three-quarters had been free from her. Usman asked Amir Al-Momineen-asws. He-asws said: ‘She would be whipped from it by a counting (three-quarters) of the free (portion) and she would be whipped (a quarter) from by a counting of the slave (portion)’.
وَ سَأَلَ زَيْدَ بْنَ ثَابِتٍ فَقَالَ تُجْلَدُ بِحِسَابِ الرِّقِّ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع كَيْفَ تُجْلَدُ بِحِسَابِ الرِّقِّ وَ قَدْ عَتَقَ مِنْهَا ثَلَاثَةُ أَرْبَاعِهَا وَ هَلَّا جَلَدْتَهَا بِحِسَابِ الْحُرِّيَّةِ فَإِنَّهَا فِيهَا أَكْثَرُ
And Zayd Bin Sabit was asked. He said, ‘She should be whipped by a counting of the slave’. Amir Al-Momineen-asws said to him: ‘How can you whip by counting of the slave and three-quarter of her is free, and she cannot be whipped by counting of the free, for therein is more’.
فَقَالَ زَيْدٌ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَوَجَبَ تَوْرِيثُهَا بِحِسَابِ الْحُرِّيَّةِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَجَلْ ذَلِكَ وَاجِبٌ فَأُفْحِمَ زَيْدٌ وَ خَالَفَ عُثْمَانُ أَمِيرَ الْمُؤْمِنِينَ ع وَ صَارَ إِلَى قَوْلِ زَيْدٍ وَ لَمْ يُصْغِ إِلَى مَا قَالَ بَعْدَ ظُهُورِ الْحُجَّةِ عَلَيْهِ.
Zayd said, ‘If it was like that, her inheritance would be obligated by counting of the free woman’. Amir Al-Momineen-asws said to him: ‘Yes, that is obligation’. Zayd was overcome and Usman opposed Amir Al-Momineen-asws, and he went upon the word of Zayd, and he did not listen to what he-asws had said after manifesting the argument upon him’’.[67]
30- شا، الإرشاد وَ كَانَ مِنْ قَضَايَاهُ ع بَعْدَ بَيْعَةِ الْعَامَّةِ لَهُ وَ مُضِيِّ عُثْمَانَ عَلَى مَا رَوَاهُ أَهْلُ النَّقْلِ مِنْ حَمَلَةِ الْآثَارِ أَنَّ امْرَأَةً وَلَدَتْ عَلَى فِرَاشِ زَوْجِهَا وَلَداً لَهُ بَدَنَانِ وَ رَأْسَانِ عَلَى حَقْوٍ وَاحِدٍ فَالْتَبَسَ الْأَمْرُ عَلَى أَهْلِهِ أَ هُوَ وَاحِدٌ أَوِ اثْنَانِ فَصَارُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع يَسْأَلُونَهُ عَنْ ذَلِكَ لِيَعْرِفُوا الْحُكْمَ فِيهِ
(The book) ‘Al-Irshad’ – And it was from his-asws judgments after allegiance of the generality to him-asws, and continuation of Usman upon what is reported by the people of transmission from the bearers of the Ahadeeth that a woman gave birth to a son upon the bed of her husband. It had two bodies and two heads upon one waist. The matter was confusing upon its family, ‘Is he one or two?’ So, they came to Amir Al-Momineen-asws asking him-asws about that to understand the judgment regarding him.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع اعْتَبِرُوهُ إِذَا نَامَ ثُمَّ أَنْبِهُوا أَحَدَ الْبَدَنَيْنِ وَ الرَّأْسَيْنِ فَإِنِ انْتَبَهَا جَمِيعاً مَعاً فِي حَالَةٍ وَاحِدَةٍ فَهُمَا إِنْسَانٌ وَاحِدٌ وَ إِنِ اسْتَيْقَظَ أَحَدُهُمَا وَ الْآخَرُ نَائِمٌ فَهُمَا اثْنَانِ وَ حَقُّهُمَا مِنَ الْمِيرَاثِ حَقُّ اثْنَيْنِ.
Amir Al-Momineen-asws said: ‘Learn when it sleeps. Then awaken one of the two bodies and head. If they both wake up together in one state, then it is one human being, and if one wakes up and the other is sleeping, so these are two human being and their rights from the inheritance would be the rights of two’’.[68]
وَ رَوَى الْحَسَنُ بْنُ عَلِيٍّ الْعَبْدِيُّ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: بَيْنَمَا شُرَيْحٌ فِي مَجْلِسِ الْقَضَاءِ إِذْ عَرَضَ لَهُ شَخْصٌ فَقَالَ لَهُ يَا أَبَا أُمَيَّةَ أَخْلِنِي فَإِنَّ لِي حَاجَةً قَالَ فَأَمَرَ مَنْ حَوْلَهُ أَنْ يَجْفُوا عَنْهُ فَانْصَرَفُوا وَ بَقِيَ خَاصَّةَ مَنْ حَضَرَ فَقَالَ لَهُ اذْكُرْ حَاجَتَكَ
And it is reported by Al-Hassan Bin Ali Al Abdy, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,
‘While Shureyh was in the judiciary council when a person presented to him and said to him, ‘O Abu Umayya! Be alone with me, for there is a need for me’. He ordered the ones around him to be away from him. They left and there remained the special ones from the ones present. He said to him, ‘Mention your need!’
فَقَالَ يَا أَبَا أُمَيَّةَ إِنَّ لِي مَا لِلرِّجَالِ وَ مَا لِلنِّسَاءِ فَمَا الْحُكْمُ عِنْدَكَ فِيَّ أَ رَجُلٌ أَنَا أَمِ امْرَأَةٌ
He said, ‘O Abu Umayya! For me there is what is for the men as well as what is for the women. What is the ruling with you regarding me, am I a man or a woman?’
فَقَالَ لَهُ قَدْ سَمِعْتُ مِنْ أَمِيرِ الْمُؤْمِنِينَ ع قَضِيَّةً أَنَا أَذْكُرُهَا خَبِّرْنِي عَنِ الْبَوْلِ مِنْ أَيِّ الْفَرْجَيْنِ يَخْرُجُ قَالَ الشَّخْصُ مِنْ كِلَيْهِمَا قَالَ فَمِنْ أَيِّهِمَا يَنْقَطِعُ قَالَ مِنْهُمَا مَعاً فَتَعَجَّبَ شُرَيْحٌ
He said to him, ‘I have heard a judgment from Amir Al-Momineen-asws I remember it. He-asws informed me about the urine, from which of the two holes does it come out?’ The person said, ‘From both of them’. He said, ‘So, from which of the two does it terminate?’ He said, ‘From them both together’. Shureyh was surprised.
قَالَ الشَّخْصُ سَأُورِدُ عَلَيْكَ مِنْ أَمْرِي مَا هُوَ أَعْجَبُ قَالَ شُرَيْحٌ مَا ذَاكَ قَالَ زَوَّجَنِي أَبِي عَلَى أَنَّنِي امْرَأَةٌ فَحَمَلْتُ مِنَ الزَّوْجِ وَ ابْتَعْتُ جَارِيَةً تَخْدُمُنِي فَأَفْضَيْتُ إِلَيْهَا فَحَمَلَتْ مِنِّي
The person said, ‘Shall I refer to you from my affair what is even more surprising?’ Shureyh said, ‘What is that?’ He said, ‘My father got me married based upon that I am a woman. I got pregnant from the husband and I bought a slave girl to serve me. I went to her and she got pregnant from me’.
فَضَرَبَ شُرَيْحٌ إِحْدَى يَدَيْهِ عَلَى الْأُخْرَى مُتَعَجِّباً وَ قَالَ هَذَا أَمْرٌ لَا بُدَّ مِنْ إِنْهَائِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَلَا عِلْمَ لِي بِالْحُكْمِ فِيهِ فَقَامَ وَ تَبِعَهُ الشَّخْصُ وَ مَنْ حَضَرَ مَعَهُ حَتَّى دَخَلَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَصَّ عَلَيْهِ الْقِصَّةَ
Shureyh struck one of his hands upon the other in wonderment and said, ‘This is a matter there is no escape from solving it to Amir Al-Momineen-asws, for there is no knowledge for me with the judgment regarding it’. He stood up and the person and the ones present with him followed him until he entered to see Amir Al-Momineen-asws and narrated the story to him-asws.
فَدَعَا أَمِيرُ الْمُؤْمِنِينَ ع بِالشَّخْصِ فَسَأَلَهُ عَمَّا حَكَاهُ لَهُ شُرَيْحٌ فَاعْتَرَفَ بِهِ فَقَالَ لَهُ مَنْ زَوْجُكَ قَالَ فُلَانُ بْنُ فُلَانٍ وَ هُوَ حَاضِرٌ بِالْمِصْرِ فَدَعَا وَ سَأَلَ عَمَّا قَالَ فَقَالَ صَدَقَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَأَنْتَ أَجْرَأُ مِنْ صَائِدِ الْأَسَدِ حَتَّى تُقْدِمَ عَلَى هَذِهِ الْحَالَةِ
Amir Al-Momineen-asws called the person and asked him about what Shureyh had told him-asws. He acknowledged with it. He-asws said to him: ‘Who is your husband?’ He said, ‘So and so, son of so and so, and he is present in the city’. He was called and he was asked about what was said. He said, ‘He speaks the truth’. Amir Al-Momineen-asws said: ‘You are bolder than a hunting lion until you have arrived being upon this state’.
ثُمَّ دَعَا قَنْبَراً مَوْلَاهُ فَقَالَ أَدْخِلْ هَذَا الشَّخْصَ بَيْتاً وَ مَعَهُ أَرْبَعُ نِسْوَةٍ مِنَ الْعُدُولِ وَ مُرْهُنَّ بِتَجْرِيدِهِ وَ عَدِّ أَضْلَاعِهِ بَعْدَ الِاسْتِيثَاقِ مِنْ سَتْرِ فَرْجِهِ
Then he-asws called Qanbar, his-asws slave. He-asws said: ‘Make this person enter a house and with him should be four women from the just ones and instruct them with stripping him and count his ribs after checking his private part from a curtain’.
فَقَالَ لَهُ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا آمَنُ عَلَى هَذَا الشَّخْصِ الرِّجَالَ وَ النِّسَاءَ فَأَمَرَ أَنْ يُشَدَّ عَلَيْهِ تُبَّانٌ وَ أَخْلَاهُ فِي بَيْتٍ ثُمَّ وَلَجَهُ وَ عَدَّ أَضْلَاعَهُ وَ كَانَتْ مِنَ الْجَانِبِ الْأَيْسَرِ سَبْعَةٌ وَ مِنَ الْجَانِبِ الْأَيْمَنِ ثَمَانِيَةٌ فَقَالَ هَذَا رَجُلٌ
The man said to him-asws, ‘O Amir Al-Momineen-asws! The men and women are not safe upon this person’. So, he-asws instructed that an underwear should be tied upon him and he should be alone in a house, then someone should enter and count his ribs. And it so happened that there were seven on the left side and eight on the right side. He-asws said: ‘This is a man!’
وَ أَمَرَ بِطَمِّ شَعْرِهِ وَ أَلْبَسَهُ الْقَلَنْسُوَةَ وَ النَّعْلَيْنِ وَ الرِّدَاءَ وَ فَرَّقَ بَيْنَهُ وَ بَيْنَ الزَّوْجِ.
And he-asws instructed with parting his hair and to wear the cap and the slippers and the cloak, and there should be separation between him and the husband’’.[69]
وَ رَوَى بَعْضُ أَهْلِ النَّقْلِ أَنَّهُ لَمَّا ادَّعَى الشَّخْصُ مَا ادَّعَاهُ مِنَ الْفَرْجَيْنِ أَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع عَدْلَيْنِ مِنَ الْمُسْلِمِينَ أَنْ يَحْضُرَا بَيْتاً خَالِياً وَ أَحْضَرَ الشَّخْصَ مَعَهُمَا وَ أَمَرَ بِنَصْبِ مِرْآتَيْنِ إِحْدَاهُمَا مُقَابِلَةٌ لِفَرْجِ الشَّخْصِ وَ الْأُخْرَى مُقَابِلَةٌ لِتِلْكَ الْمِرْآةِ وَ أَمَرَ الشَّخْصَ بِالْكَشْفِ عَنْ عَوْرَتِهِ فِي مُقَابِلَةِ الْمِرْآةِ حَيْثُ لَا يَرَاهُ الْعَدْلَانِ وَ أَمَرَ الْعَدْلَيْنِ بِالنَّظَرِ فِي الْمِرْآةِ الْمُقَابِلَةِ لَهَا
And it is reported by one of the people of transmission, ‘When the person claimed what he had claim from having two private parts, Amir Al-Momineen-asws instructed two just men from the Muslims to be present in a vacant house and the person to be present with them, and he-asws instructed to install two mirrors, one of them in front of the private part of the person, and one facing to that mirror, and he-asws instructed the person with uncovering from his private part from the mirror facing him where the two just ones could not see it, and instructed the two just men with looking into the mirror facing towards it.
فَلَمَّا تَحَقَّقَ الْعَدْلَانِ صِحَّةَ مَا ادَّعَاهُ الشَّخْصُ مِنَ الْفَرْجَيْنِ اعْتَبَرَ حَالَهُ بِعَدِّ أَضْلَاعِهِ فَلَمَّا أَلْحَقَهُ بِالرِّجَالِ أَهْمَلَ قَوْلَهُ فِي ادِّعَاءِ الْحَمْلِ وَ أَلْغَاهُ وَ لَمْ يَعْمَلْ بِهِ وَ جَعَلَ حَمْلَ الْجَارِيَةِ مِنْهُ وَ أَلْحَقَهُ بِهِ.
When the two just ones had done the correct investigation of what the person had claimed from having the two private parts, his state was dependant considered by the number of his ribs. When he-asws was joined with the men, he-asws disregarded his words regarding the claim of pregnancy, and abolished it and did not act with it, and he-asws made the pregnancy of the slave girl from him and joined him with it’’.[70]
وَ رَوَوْا أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع دَخَلَ ذَاتَ يَوْمٍ الْمَسْجِدَ فَوَجَدَ شَابّاً حَدَثاً يَبْكِي وَ حَوْلَهُ قَوْمٌ فَسَأَلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْهُ فَقَالَ إِنَّ شُرَيْحاً قَضَى عَلَيَّ قَضِيَّةً لَمْ يُنْصِفْنِي فِيهَا
And it is reported that one day Amir Al-Momineen-asws entered the Masjid and found a young man crying and around him was a group. Amir Al-Momineen-asws asked about him. He said, ‘Shureyh has judged a judgment against me, he was not fair to me in it’.
فَقَالَ وَ مَا شَأْنُكَ قَالَ إِنَّ هَؤُلَاءِ النَّفَرَ وَ أَوْمَأَ إِلَى نَفَرٍ حُضُورٍ أَخْرَجُوا أَبِي مَعَهُمْ فِي سَفَرٍ فَرَجَعُوا وَ لَمْ يَرْجِعْ أَبِي فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ الَّذِي اسْتَصْحَبَهُ فَقَالُوا مَا نَعْرِفُ لَهُ مَالًا فَاسْتَحْلَفَهُمْ شُرَيْحٌ وَ تَقَدَّمَ إِلَيَ بِتَرْكِ التَّعَرُّضِ لَهُمْ
He-asws said: ‘And what is your matter?’ He said, ‘These persons’, and he gestured to a number present’, my father had gone out with them in a journey. They returned and my father did not return. I asked them about him. They said, ‘He has died. I asked them about his wealth which he had accompanied him. They said, ‘We do not know of any wealth being for him’. Shureyh made them swear an oath and told me to leave bothering them’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِقَنْبَرٍ اجْمَعِ الْقَوْمَ وَ ادْعُ لِي شُرْطَةَ الْخَمِيسِ ثُمَّ جَلَسَ وَ دَعَا النَّفَرَ وَ الْحَدَثُ مَعَهُمْ ثُمَّ سَأَلَهُ عَمَّا قَالَ فَأَعَادَ الدَّعْوَى وَ جَعَلَ يَبْكِي وَ يَقُولُ أَنَا وَ اللَّهِ أَتَّهِمُهُمْ عَلَى أَبِي يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّهُمْ احْتَالُوا عَلَيْهِ حَتَّى أَخْرَجُوهُ مَعَهُمْ وَ طَمِعُوا فِي مَالِهِ
Amir Al-Momineen-asws said to Qanbar: ‘Gather the people and call the ‘Khamees’ prison officer to me-asws. Then he-asws said and called the persons and discussed with them. Then he-asws asked about what he had said. The claimant claimed and went on to cry and say, ‘By Allah-azwj! I am accusing them upon my father, O Amir Al-Momineen-asws, for they have cheated him until they made him go out with them and they coveted regarding his wealth’.
فَسَأَلَ أَمِيرُ الْمُؤْمِنِينَ ع الْقَوْمَ فَقَالُوا كَمَا قَالُوا لِشُرَيْحٍ مَاتَ الرَّجُلُ وَ لَا نَعْرِفُ لَهُ مَالًا فَنَظَرَ فِي وُجُوهِهِمْ ثُمَّ قَالَ مَا ذَا تَظُنُّونَ أَ تَظُنُّونَ أَنِّي لَا أَعْلَمُ مَا صَنَعْتُمْ بِأَبِي هَذَا الْفَتَى إِنِّي إِذاً لَقَلِيلُ الْعِلْمِ
Amir Al-Momineen-asws asked the group. They said like what they had said to Shureyh, ‘The man died, and we do not know of any wealth being for him’. He-asws looked into their faces, then said: ‘What is that you are thinking? Are you thinking that I-asws do not know what you have done with the father of this young man? Then I-asws am of little knowledge’.
ثُمَّ أَمَرَ بِهِمْ أَنْ يُفَرَّقُوا فَفُرِّقُوا فِي الْمَسْجِدِ وَ أُقِيمَ كُلُّ رَجُلٍ مِنْهُمْ إِلَى جَانِبِ أُسْطُوَانَةٍ مِنْ أَسَاطِينِ الْمَسْجِدِ ثُمَّ دَعَا عُبَيْدَ اللَّهِ بْنَ أَبِي رَافِعٍ كَاتِبَهُ يَوْمَئِذٍ فَقَالَ لَهُ اجْلِسْ
Then he-asws ordered with them to be separated. They were separated in the Masjid, and he made each man from them to a side of its pillars from the pillars of the Masjid. Then he-asws called Ubeydullah Bin Abu Rafie his-asws scribe on that day. He-asws said to him: ‘Be seated!’
ثُمَّ دَعَا أَحَداً مِنْهُمْ فَقَالَ لَهُ أَخْبِرْنِي وَ لَا تَرْفَعْ صَوْتَكَ فِي أَيِّ يَوْمٍ خَرَجْتُمْ مِنْ مَنَازِلِكُمْ وَ أَبُو هَذَا الْغُلَامِ مَعَكُمْ فَقَالَ فِي يَوْمِ كَذَا وَ كَذَا فَقَالَ لِعُبَيْدِ اللَّهِ اكْتُبْ ثُمَّ قَالَ لَهُ فِي أَيِّ شَهْرٍ كَانَ قَالَ فِي شَهْرِ كَذَا قَالَ اكْتُبْ ثُمَّ قَالَ فِي أَيِّ سَنَةٍ قَالَ فِي سَنَةِ كَذَا فَكَتَبَ عُبَيْدُ اللَّهِ ذَلِكَ
Then he-asws called one of them. He-asws said to him: ‘Inform me and do not raise your voice, in which day did you go out from your houses, and the father of this boy was with you?’ He said, ‘In such and such day’. He-asws said to Ubeydullah (Bin Rafie): ‘Write!’ Then he-asws said to him: ‘In which month did it happen?’ He said, ‘In such and such month’. He-asws said: ‘Write!’ Then he-asws said: ‘In which year?’ He said, ‘In such and such year’. Ubeydullah wrote that.
قَالَ فَبِأَيِّ مَرَضٍ مَاتَ قَالَ بِمَرَضِ كَذَا قَالَ فِي أَيِّ مَنْزِلٍ مَاتَ قَالَ فِي مَوْضِعِ كَذَا قَالَ مَنْ غَسَّلَهُ وَ كَفَّنَهُ قَالَ فُلَانٌ قَالَ فَبِمَ كَفَّنْتُمُوهُ قَالَ بِكَذَا قَالَ فَمَنْ صَلَّى عَلَيْهِ قَالَ فُلَانٌ قَالَ فَمَنْ أَدْخَلَهُ الْقَبْرَ قَالَ فُلَانٌ وَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ يَكْتُبُ ذَلِكَ كُلَّهُ
He-asws said: ‘Due to which illness did he die?’ He said, ‘With such and such illness’. He-asws said: ‘In which house did he die?’ He said, ‘In such and such place’. He-asws said: ‘Who washed him and enshroud him?’ He said, So and so’. He-asws said: ‘What was he enshrouded with?’ He said, ‘With such and such’. He-asws said: ‘So who prayed Salat upon him?’ He said, ‘So and so’. He-asws said: ‘So who inserted him into the grave?’ He said, ‘So and so’. And Ubeydullah wrote all of that.
فَلَمَّا انْتَهَى إِقْرَارُهُ إِلَى دَفْنِهِ كَبَّرَ أَمِيرُ الْمُؤْمِنِينَ ع تَكْبِيرَةً سَمِعَهَا أَهْلُ الْمَسْجِدِ ثُمَّ أَمَرَ بِالرَّجُلِ فَرُدَّ إِلَى مَكَانِهِ وَ دَعَا بِآخَرَ مِنَ الْقَوْمِ فَأَجْلَسَهُ بِالْقُرْبِ مِنْهُ ثُمَّ سَأَلَهُ عَمَّا سَأَلَ الْأَوَّلَ عَنْهُ فَأَجَابَ بِمَا خَالَفَ الْأَوَّلَ فِي الْكَلَامِ كُلِّهِ وَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ يَكْتُبُ ذَلِكَ
When he had ended his acknowledgment up to his burial, Amir Al-Momineen-asws exclaimed a Takbeer, the people of the Masjid heard it. Then he-asws instructed with the man and he was returned to his place, and he called the other one from the group. He-asws made him sit nearby from him-asws. Then he-asws asked him what he-asws had asked the first one about. He answered with what differed the first one in the speech, all of it, and Ubeydullah Bin Abu Rafie wrote that.
فَلَمَّا فَرَغَ مِنْ سُؤَالِهِ كَبَّرَ تَكْبِيرَةً سَمِعَهَا أَهْلُ الْمَسْجِدِ ثُمَّ أَمَرَ بِالرَّجُلَيْنِ جَمِيعاً أَنْ يُخْرَجَا مِنَ الْمَسْجِدِ نَحْوَ السِّجْنِ فَيُوقَفَ بِهِمَا عَلَى بَابِهِ ثُمَ دَعَا بِالثَّالِثِ فَسَأَلَهُ عَمَّا سَأَلَ الرَّجُلَيْنِ فَحَكَى خِلَافَ مَا قَالا وَ أَثْبَتَ ذَلِكَ عَنْهُ
When he-asws was free from questioning him, he-asws exclaimed such a Takbeer, the people of the Masjid heard it. Then he-asws instructed the two men together to exit from the Masjid towards the prison. He-asws paused with them both at its door. Then he called the third and asked him about what he-asws had asked the two men. He told different to what they both had said, and that was affirmed from him.
ثُمَّ كَبَّرَ وَ أَمَرَ بِإِخْرَاجِهِ نَحْوَ صَاحِبَيْهِ وَ دَعَا بِرَابِعِ الْقَوْمِ فَاضْطَرَبَ قَوْلُهُ وَ تَلَجْلَجَ فَوَعَظَهُ وَ خَوَّفَهُ فَاعْتَرَفَ أَنَّهُ وَ أَصْحَابُهُ قَتَلُوا الرَّجُلَ وَ أَخَذُوا مَالَهُ وَ أَنَّهُمْ دَفَنُوهُ فِي مَوْضِعِ كَذَا وَ كَذَا بِالْقُرْبِ مِنَ الْكُوفَةِ
Then he-asws exclaimed Takbeer and ordered with his expulsion to around his two companions, and he-asws called the fourth of the group. His words were hesitant, and he stammered. He-asws advised him and frightened him, and he acknowledged that he and his companions had killed the man and they had taken his wealth, and they had buried him in such and such place nearby Al-Kufa.
فَكَبَّرَ أَمِيرُ الْمُؤْمِنِينَ ع وَ أَمَرَ بِهِ إِلَى السِّجْنِ وَ اسْتَدْعَى بِوَاحِدٍ مِنَ الْقَوْمِ وَ قَالَ لَهُ زَعَمْتَ أَنَّ الرَّجُلَ مَاتَ حَتْفَ أَنْفِهِ وَ قَدْ قَتَلْتَهُ اصْدُقْنِي عَنْ حَالِكَ وَ إِلَّا نَكَلْتُ بِكَ فَقَدْ وَضَحَ الْحَقُّ فِي قِصَّتِكُمْ فَاعْتَرَفَ مَنْ قَتَلَ الرَّجُلَ بِمَا اعْتَرَفَ بِهِ صَاحِبُهُ
Amir Al-Momineen-asws exclaimed Takbeer and ordered with him to the prison, and he-asws called one from the group and said to him: ‘You claimed that the man died by his nose being cut-off, and you had killed him. Either you ratify me-asws about your state or else I-asws shall be punishing you, for the truth has been placed in your stories. The one who killed the man has acknowledge with what his companion had acknowledged with’.
ثُمَّ دَعَا الْبَاقِينَ فَاعْتَرَفُوا عِنْدَهُ بِالْقَتْلِ وَ سَقَطُوا فِي أَيْدِيهِمْ وَ اتَّفَقَتْ كَلِمَتُهُمْ عَلَى قَتْلِ الرَّجُلِ وَ أَخْذِ مَالِهِ فَأَمَرَ مَنْ مَضَى مَعَهُمْ إِلَى مَوْضِعِ الْمَالِ الَّذِي دَفَنُوهُ فَاسْتَخْرَجُوهُ مِنْهُ وَ سَلَّمُوهُ إِلَى الْغُلَامِ ابْنِ الرَّجُلِ الْمَقْتُولِ:
Then he-asws called the rest and they acknowledged in his-asws presence with the murder and they fell down in their hands (in regret), and their words were harmonised upon murder of the man and taking his wealth. He-asws ordered someone to go with them to the place of the wealth which they had buried. They extracted it from him and submitted it to the boy, son of the killed man.
ثُمَّ قَالَ لَهُ مَا الَّذِي تُرِيدُ قَدْ عَرَفْتَ مَا صَنَعَ الْقَوْمُ بِأَبِيكَ قَالَ أُرِيدُ أَنْ يَكُونَ الْقَضَاءُ بَيْنِي وَ بَيْنَهُمْ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ عَفَوْتُ عَنْ دِمَائِهِمْ فِي الدُّنْيَا فَدَرَأَ أَمِيرُ الْمُؤْمِنِينَ ع حَدَّ الْقَتْلِ وَ أَنْهَكَهُمْ عُقُوبَةً
Then he-asws said to him: ‘What is that which you want? The group have acknowledged what they have done with your father’. He said, ‘I want the judgment between me and them to be in front of Allah-azwj Mighty and Majestic, and I have pardoned from their wergild in the world’. Amir Al-Momineen-asws staved the legal penalty of the murder and exhausted them in punishment.
فَقَالَ شُرَيْحٌ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ هَذَا الْحَكَمُ فَقَالَ لَهُ إِنَّ دَاوُدَ ع مَرَّ بِغِلْمَانٍ يَلْعَبُونَ وَ يُنَادُونَ بِوَاحِدٍ مِنْهُمْ يَا مَاتَ الدِّينُ قَالَ وَ الْغُلَامُ يُجِيبُهُمْ فَدَنَا دَاوُدُ ع مِنْهُمْ فَقَالَ لَهُ يَا غُلَامُ مَا اسْمُكَ فَقَالَ اسْمِي مَاتَ الدِّينُ قَالَ لَهُ دَاوُدُ مَنْ سَمَّاكَ بِهَذَا الِاسْمِ قَالَ أُمِّي فَقَالَ دَاوُدُ أَيْنَ أُمُّكَ قَالَ فِي مَنْزِلِهَا قَالَ دَاوُدُ انْطَلِقْ بِنَا إِلَى أُمِّكَ
Shureyh said, ‘O Amir Al-Momineen-asws! How can this be the judgment?’ He-asws said to him: ‘Dawood-as passed by two boys playing and they were calling out with one of them, ‘O religion died!’ And the boy was answering them. Dawood-as went near them. He-asws said to him: ‘O boy! What is your name’. He said, ‘My name is Maat Al Deen (religion died)’. Dawood-as said to him: ‘Who named you with this name?’ He said, ‘My mother’. Dawood-as said: ‘Where is your mother?’ He said, ‘In her house’. Dawood-as come with us to your mother’.
فَانْطَلَقَ بِهِ إِلَيْهَا فَاسْتَخْرَجَهَا مِنْ مَنْزِلِهَا فَخَرَجَتْ فَقَالَ لَهَا يَا أَمَةَ اللَّهِ مَا اسْمُ ابْنِكِ هَذَا قَالَتِ اسْمُهُ مَاتَ الدِّينُ قَالَ لَهَا دَاوُدُ ع وَ مَنْ سَمَّاهُ بِهَذَا الِاسْمِ قَالَتْ أَبُوهُ قَالَ لَهَا وَ مَا كَانَ سَبَبُ ذَلِكَ
He-as went with him to her, and he-as told her to come out from her house. She came out. He-as said to her: ‘O maid of Allah-azwj! What is the name of your son?’ She said, ‘His name is Maat Al Deen’. Dawood-as said to her: ‘And who named him with this name?’ She said, ‘His father’. He-as said: ‘And what was the reason of that?’
قَالَتْ إِنَّهُ خَرَجَ فِي سَفَرٍ لَهُ وَ مَعَهُ قَوْمٌ وَ أَنَا حَامِلٌ بِهَذَا الْغُلَامِ فَانْصَرَفَ الْقَوْمُ وَ لَمْ يَنْصَرِفْ زَوْجِي فَسَأَلْتُهُمْ عَنْهُ قَالُوا مَاتَ فَسَأَلْتُهُمْ عَنْ مَالِهِ فَقَالُوا مَا تَرَكَ مَالًا فَقُلْتُ مَا أَوْصَاكُمْ بِوَصِيَّةٍ قَالُوا نَعَمْ يَزْعُمُ أَنَّكِ حُبْلَى فَإِنْ وَلَدْتِ جَارِيَةً أَوْ غُلَاماً فَسَمِّيهِ مَاتَ الدِّينُ فَسَمَّيْتُهُ كَمَا وَصَّى وَ لَمْ أُحِبَّ خِلَافَهُ
She said, ‘He had gone out in a journey of his and with him was a group, and I was pregnant with this boy. The group returned and my husband did not return. I asked them about him. They said, ‘He died’. I asked them about his wealth’. They said, ‘He did not leave any wealth’. I said, ‘Did he not bequeath you with a bequest?’ They said, ‘Yes. He claimed that you are pregnant, so whether a girl is born or a boy, name him ‘Maat Al Deen’. So, I named him like what he had bequeathed, and I did not like to oppose him’.
فَقَالَ لَهَا دَاوُدُ ع فَهَلْ تَعْرِفِينَ الْقَوْمَ قَالَتْ نَعَمْ قَالَ انْطَلِقِي مَعَ هَؤُلَاءِ يَعْنِي قَوْماً بَيْنَ يَدَيْهِ فَاسْتَخْرِجِيهِمْ مِنْ مَنَازِلِهِمْ فَلَمَّا حَضَرُوا حَكَمَ فِيهِمْ بِهَذِهِ الْحُكُومَةِ فَثَبَتَ عَلَيْهِمُ الدَّمُ وَ اسْتَخْرَجَ مِنْهُمُ الْمَالَ ثُمَّ قَالَ لَهَا يَا أَمَةَ اللَّهِ سَمِّي ابْنَكِ هَذَا بِعَاشَ الدِّينُ.
Dawood-as said to her: ‘Do you recognise the group?’ She said, ‘Yes’. He-as said: ‘Go with them’ – meaning the group in front of him-as. He-as brought the out from their houses. When they were present, he-as judged among them with this judgment, and he-as proved the blood (wergild) upon them and extracted the wealth from them. Then he-as said to her: ‘O maid of Allah-azwj! Name this son of yours, ‘Religion lives’ (Ya Aash Al Deen)’’.[71]
كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ ثُمَّ إِنَّ الْفَتَى وَ الْقَوْمَ اخْتَلَفُوا فِي مَالِ الْفَتَى كَمْ كَانَ فَأَخَذَ أَمِيرُ الْمُؤْمِنِينَ ع خَاتَمَهُ وَ جَمِيعَ خَوَاتِيمِ مَنْ عِنْدَهُ ثُمَّ قَالَ أَجِيلُوا هَذِهِ السِّهَامَ فَأَيُّكُمْ أَخْرَجَ خَاتَمِي فَهُوَ صَادِقٌ فِي دَعْوَاهُ لِأَنَّهُ سَهْمُ اللَّهِ وَ سَهْمُ اللَّهِ لَا يَخِيبُ.
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Abu hamza, from Abu Baseer,
‘From Abu Ja’far-asws, similar to it, and there is an increase in its end – ‘Then the youth and the group differed regarding the wealth of the youth, how much it was. Amir Al-Momineen-asws took his-asws ring and entirety of their rings of the ones in his-asws presence. Then he-asws said: ‘Make these to be the lots. Whoever of you can extract my-asws ring, so he is truthful in his claim because it is a Lot of Allah-azwj, and the Lot of Allah-azwj will not disappoint’’.[72]
31- قب، المناقب لابن شهرآشوب شا، الإرشاد وَ رُوِيَ أَنَّ امْرَأَةً هَوَتْ غُلَاماً فَدَعَتْهُ إِلَى نَفْسِهَا فَامْتَنَعَ الْغُلَامُ فَمَضَتْ وَ أَخَذَتْ بَيْضَةً وَ أَلْقَتْ بَيَاضَهَا عَلَى ثَوْبِهَا ثُمَّ عَلَّقَتْ بِالْغُلَامِ وَ رَفَعَتْهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَتْ إِنَّ هَذَا الْغُلَامَ كَابَرَنِي عَلَى نَفْسِي وَ قَدْ فَضَحَنِي ثُمَّ أَخَذَتْ ثِيَابَهَا فَأَرَتْ بَيَاضَ الْبَيْضِ وَ قَالَتْ مَاؤُهُ عَلَى ثَوْبِي
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub’, (and) ‘Al Irshad’ –
‘And it is reported that a woman overcame a boy and invited him to herself. The boy refused. She went and took an egg and threw her egg upon her clothes. Then she linked it to the boy and raised (the issue) to Amir Al-Momineen-asws and said, ‘This boy subdued me upon myself and he has scandalised me!’ Then she took her clothes and showed whiteness of the egg and said, ‘This is his water upon my clothes’.
فَجَعَلَ الْغُلَامُ يَبْكِي وَ يَتَبَرَّأُ مِمَّا ادَّعَتْهُ وَ يَحْلِفُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِقَنْبَرٍ مُرْ مَنْ يُغْلِي مَاءً حَتَّى يَشْتَدَّ حَرَارَتُهُ ثُمَّ لْتَأْتِنِي بِهِ عَلَى حَالِهِ فَجِيءَ بِالْمَاءِ فَقَالَ أَلْقَوْهُ عَلَى ثَوْبِ الْمَرْأَةِ فَأَلْقَوْهُ عَلَيْهِ فَاجْتَمَعَ بَيَاضُ الْبَيْضِ وَ الْتَأَمَ فَأَمَرَ بِأَخْذِهِ وَ دَفَعَهُ إِلَى رَجُلَيْنِ مِنْ أَصْحَابِهِ فَقَالَ تَطَعَّمَاهُ وَ الْفَظَاهُ فَطَعِمَاهُ فَوَجَدَاهُ بَيْضاً فَأَمَرَ بِتَخْلِيَةِ الْغُلَامِ وَ جَلَدَ الْمَرْأَةَ عُقُوبَةً عَلَى ادِّعَائِهَا الْبَاطِلَ.
The boy went on to cry and disavow from what she had claimed and swore an oath. Amir Al-Momineen-asws said to Qanbar: ‘Instruct someone to boil some water until its heat is intense, then let him come to me-asws with it upon its (boiling) state’. He came with the water. He-asws said: ‘Throw it upon the clothes of the woman!’ He threw it upon it and the whiteness of the egg solidified and coalesced. He-asws instruct with it to be taken and handed to two men from his-asws companions. He-asws said: ‘Feed it and eat it!’ They ate it and found it to be an egg. He-asws ordered with freeing the boy and whipping the women as a punishment upon her false claim’’.[73]
32- شا، الإرشاد وَ رَوَى الْحَسَنُ بْنُ مَحْبُوبٍ قَالَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْحَجَّاجِ قَالَ سَمِعْتُ ابْنَ أَبِي لَيْلَى يَقُولُ لَقَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع بِقَضِيَّةٍ مَا سَبَقَهُ إِلَيْهَا أَحَدٌ وَ ذَلِكَ أَنَّ رَجُلَيْنِ اصْطَحَبَا فِي سَفَرٍ فَجَلَسَا يَتَغَذَّيَانِ فَأَخْرَجَ أَحَدُهُمَا خَمْسَةَ أَرْغِفَةٍ وَ أَخْرَجَ الْآخَرُ ثَلَاثَةً فَمَرَّ بِهِمَا رَجُلٌ فَسَلَّمَ فَقَالا لَهُ الْغَدَاءَ فَجَلَسَ يَأْكُلُ مَعَهَا فَلَمَّا فَرَغَ مِنْ أَكْلِهِ رَمَى إِلَيْهِمَا ثَمَانِيَةَ دَرَاهِمَ وَ قَالَ لَهُمَا هَذَا عِوَضُ مَا أَكَلْتُ مِنْ طَعَامِكُمَا
(The book) ‘Al Irshad’ – And it is reported by Al-Hassan Bin Mahboub who said, ‘It is narrated to me by Abdul Rahman Bin Al Hajjaj who said, ‘I heard Abu Layli saying,
‘Amir Al-Momineen-asws had judged with such a judgment, no one had preceded to it, and that is that two men accompanied each other in a journey. They sat down for a meal. One of them took out five loaves and the other one brought out three. A man passed by them and greeted. They said to him, ‘The breakfast?’ He sat down to eat with them. When he was free from his eating, he threw three hundred Dirhams towards them and said to them, ‘This is instead of what I have eaten from your food’.
فَاخْتَصَمَا وَ قَالَ صَاحِبُ الثَّلَاثَةِ هَذَا نِصْفَانِ بَيْنَنَا فَقَالَ صَاحِبُ الْخَمْسَةِ بَلْ لِي خَمْسَةٌ وَ لَكَ ثَلَاثَةٌ فَارْتَفَعَا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَصَّا عَلَيْهِ الْقِصَّةَ فَقَالَ لَهُمَا هَذَا أَمْرٌ فِيهِ دَنَاءَةٌ وَ الْخُصُومَةُ غَيْرُ جَمِيلَةٍ فِيهِ وَ الصُّلْحُ أَحْسَنُ
They disputed, and the owner of the three (loaves) said, ‘This should be halved between us’. The owner of the five (loaves) said, ‘But, five (parts) should be for me but for you -three’. They raised it (the issue) to Amir Al-Momineen-asws and related the story to him-asws. He-asws said to them: ‘This is a matter wherein is lowliness, and the disputing in it is not beautiful, and the reconciliation is better’.
فَقَالَ صَاحِبُ الثَّلَاثَةِ أَرْغِفَةٍ لَسْتُ أَرْضَى إِلَّا بِمُرِّ الْقَضَاءِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا كُنْتَ لَا تَرْضَى إِلَّا بِمُرِّ الْقَضَاءِ فَإِنَّ لَكَ وَاحِداً مِنْ ثَمَانِيَةٍ وَ لِصَاحِبِكَ سَبْعَةً
The owner of the three loaves said, ‘I won’t agree except by an order of the judgement’. Amir Al-Momineen-asws said: ‘When you will not agree except by an order of the judgment, then for you should be one from eighth and for your companion would be seven’.
فَقَالَ سُبْحَانَ اللَّهِ كَيْفَ صَارَ هَذَا هَكَذَا فَقَالَ لَهُ أُخْبِرُكَ أَ لَيْسَ كَانَ لَكَ ثَلَاثَةُ أَرْغِفَةٍ قَالَ بَلَى وَ لِصَاحِبِكَ خَمْسَةٌ قَالَ بَلَى قَالَ هَذِهِ أَرْبَعَةٌ وَ عِشْرُونَ ثُلُثاً أَكَلْتَ أَنْتَ ثَمَانِيَةً وَ صَاحِبُكَ ثَمَانِيَةً وَ الضَّيْفُ ثَمَانِيَةً فَلَمَّا أَعْطَاكُمُ الثَّمَانِيَةَ كَانَ لِصَاحِبِكَ سَبْعَةً وَ لَكَ وَاحِدٌ
Glory be to Allah-azwj! How did this come to him like this?’ He-asws said to him: ‘I-asws shall inform you. Weren’t there three loaves for you?’ He said, ‘Yes’. (He-asws) said: ‘And for your companions were five loaves?’ He said, ‘Yes’. He-asws said: ‘These are twenty-four thirds. You ate eight, and your companion eight, and the guest eight. When he gave you both the eight (parts), for your companion would be seven and for you, one’.
فَانْصَرَفَ الرَّجُلَانِ عَلَى بَصِيرَةٍ مِنْ أَمْرِهِمَا فِي الْقَضِيَّةِ.
The two men left upon an insight from their matter in the judgment’’.[74]
Explanation: – The owner of the three loaves provided nine parts on the table and he himself consumed eight, leaving one for the guest, thus he deserved one. The owner of the five loaves provided fifteen parts on the table and he himself consumed eight, leaving seven for the guest, thus he deserved seven.
33- شا، الإرشاد وَ رَوَى عُلَمَاءُ أَهْلِ السِّيَرِ أَنَّ أَرْبَعَةَ نَفَرٍ شَرِبُوا الْمُسْكِرَ عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ ع فَسَكِرُوا فَتَبَاعَجُوا بِالسَّكَاكِينِ وَ نَالَ الْجِرَاحُ كُلَّ وَاحِدٍ مِنْهُمْ وَ رُفِعَ خَبَرُهُمْ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَمَرَ بِحَبْسِهِمْ حَتَّى يُفِيقُوا فَمَاتَ فِي السِّجْنِ مِنْهُمُ اثْنَانِ وَ بَقِيَ اثْنَانِ
(The book) ‘Al Irshad’ – And it is reported by the scholars of the people of ‘Seerah’ –
‘Four persons drank the intoxicant in the era of Amir Al-Momineen-asws. They got intoxicated, they rejoiced with the knives, and each one of them attained an injury, and their news was raised to Amir Al-Momineen-asws. He-asws ordered with their imprisonment until they sobered. Two of them died in the prison and there remained two.
فَجَاءَ قَوْمُ الِاثْنَيْنِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالُوا أَقِدْنَا يَا أَمِيرَ الْمُؤْمِنِينَ مِنْ هَذَيْنِ النَّفْسَيْنِ فَإِنَّهُمَا قَتَلَا صَاحِبَيْنَا فَقَالَ لَهُمْ وَ مَا عِلْمُكُمْ بِذَلِكَ وَ لَعَلَّ كُلَّ وَاحِدٍ مِنْهُمَا قَتَلَ صَاحِبَهُ قَالُوا لَا نَدْرِي فَاحْكُمْ فِيهَا بِمَا عَلَّمَكَ اللَّهُ
The people of the two came to Amir Al-Momineen-asws and they said, ‘Retaliation is for us, O Amir Al-Momineen-asws, of these two souls, for these two killed our companions’. He-asws said to them: ‘And what made you know of that, and perhaps each one of them killed his companion?’ They said, ‘We do not know, so judge regarding it with what Allah-azwj has Taught you-asws’.
فَقَالَ دِيَةُ الْمَقْتُولَيْنِ عَلَى قَبَائِلِ الْأَرْبَعَةِ بَعْدَ مُقَاصَّةِ الْحَيَّيْنِ مِنْهُمَا بِدِيَةِ جِرَاحِهِمَا
He-asws said: ‘The wergild of the two killed ones is upon the tribes of (all) four after retaliation of the two living ones from them both with a wergild for their injuries’’.
وَ كَانَ ذَلِكَ هُوَ الْحُكْمَ الَّذِي لَا طَرِيقَ إِلَى الْحَقِّ فِي الْقَضَاءِ سِوَاهُ أَ لَا تَرَى أَنَّهُ لَا بَيِّنَةَ عَلَى الْقَاتِلِ تَفَرُّدِهِ مِنَ الْمَقْتُولِ وَ لَا بَيِّنَةَ عَلَى الْعَمْدِ فِي الْقَتْلِ فَلِذَلِكَ كَانَ الْقَضَاءُ فِيهِ عَلَى حُكْمِ الْخَطَاءِ فِي الْقَتْلِ وَ اللَّبْسِ فِي الْقَاتِلِ دُونَ الْمَقْتُولِ.
(The narrator) said, ‘That, it is the judgment which there is not path to the truth in the judgment besides it. Can you not see that there is no proof upon the killer to set him aside from the killed, nor is there any proof upon the deliberateness in the killing? Therefore, due to that, the judgment in it was upon a judgment of the mistake in the killing, and the confusion in the killer besides the killed’’.[75]
وَ رُوِيَ أَنَّ سِتَّةَ نَفَرٍ نَزَلُوا الْفُرَاتَ فَتَعَاطَوْا فِيهِ لَعِباً فَغَرِقَ وَاحِدٌ مِنْهُمْ فَشَهِدَ اثْنَانِ عَلَى ثَلَاثَةٍ مِنْهُمْ أَنَّهُمْ غَرَّقُوهُ وَ شَهِدَ الثَّلَاثَةُ عَلَى الِاثْنَيْنِ أَنَّهُمَا غَرَّقَاهُ
And it is reported that six persons descended into the Euphrates. They swam in it playfully, and one of them drowned. Two testified against one of them. Two testified upon three of them, that they had drowned him. And the three testified upon the two that they had drowned him.
فَقَضَى ع بِالدِّيَةِ أَخْمَاساً عَلَى الْخَمْسَةِ نَفَرٍ ثَلَاثَةَ أَخْمَاسٍ مِنْهَا عَلَى الِاثْنَيْنِ بِحِسَابِ الشَّهَادَةِ عَلَيْهِمَا وَ خُمُسَانِ عَلَى الثَّلَاثَةِ بِحِسَابِ الشَّهَادَةِ أَيْضاً وَ لَمْ يَكُنْ فِي ذَلِكَ قَضِيَّةٌ أَحَقُّ بِالصَّوَابِ مِمَّا قَضَى بِهِ ع.
He-asws judged with the wergild to be a fifth (each) upon the five persons – three fifths upon the two by a reckoning of the testimony upon them, and two fifths upon the three by a reckoning of the testimony as well, and there did not happen to be regarding that any judgment more rightful with the correctness than what he-asws had judged with’’.[76]
34- قب، المناقب لابن شهرآشوب شا، الإرشاد وَ رَوَوْا أَنَّ رَجُلًا حَضَرَتْهُ الْوَفَاةُ فَوَصَّى بِجُزْءٍ مِنْ مَالِهِ وَ لَمْ يُعَيِّنْهُ فَاخْتَلَفَ الْوُرَّاثُ فِي ذَلِكَ بَعْدَهُ وَ تَرَافَعُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَضَى عَلَيْهِمْ بِإِخْرَاجِ السُّبُعِ مِنْ مَالِهِ وَ تَلَا قَوْلَهُ تَعَالَى لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ
(The books) ‘Al Manaqib’ of Ibn Shehr Ashub, (and), ‘Al Irshad’ –
And it is reported that death presented to a man, so he bequeathed with a segment of his wealth and did not specify it. The inheritors differed regarding that after him, and they raised it to Amir Al-Momineen-asws. He-asws judged upon them with extracting the seventh from his wealth, and he-asws recited Words of the Exalted: For it there are seven doors, each door being for an Assigned segment of them [15:44]’’.
وَ قَضَى ع فِي رَجُلٍ وَصَّى عِنْدَ الْمَوْتِ بِسَهْمٍ مِنْ مَالِهِ وَ لَمْ يُبَيِّنْهُ فَلَمَّا مَضَى اخْتَلَفَ الْوَرَثَةُ فِي مَعْنَاهُ فَقَضَى عَلَيْهِمْ بِإِخْرَاجِ الثُّمُنِ مِنْ مَالِهِ وَ تَلَا قَوْلَهُ تَعَالَى جَلَّ ذِكْرُهُ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ إِلَى آخِرِ الْآيَةِ وَ هُمْ ثَمَانِيَةُ أَصْنَافٍ لِكُلِّ صِنْفٍ مِنْهُمْ سَهْمٌ مِنَ الصَّدَقَاتِ
And he judged regarding a man who had bequeathed at death with a part of his wealth and did not specify it. When he died, the inheritors differed regarding its meaning. He-asws judged upon with extracting the eighth of his wealth, and he-asws recited Words of the Exalted, Majestic is His-azwj Mention: But rather, the charities are for the poor and the needy, [9:60] – up to the end of the Verse; and they are eight types, and for each type from them is a share from the charities.
وَ قَضَى ع فِي رَجُلٍ وَصَّى فَقَالَ أَعْتِقُوا عَنِّي كُلَّ عَبْدٍ قَدِيمٍ فِي مِلْكِي فَلَمَّا مَاتَ مَا يَعْرِفُ الْوَصِيُّ مَا يَصْنَعُ فَسَأَلَهُ عَنْ ذَلِكَ فَقَالَ يُعْتَقُ عَنْهُ كُلُّ عَبْدٍ مَلِكَهُ سِتَّةَ أَشْهُرٍ وَ تَلَا قَوْلَهُ جَلَّ اسْمُهُ وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ
And he-asws judged regarding a man who had bequeath saying, ‘Free on my behalf, every ancient (long-time) slave in my ownership’. When he died, the executor did not understand what to do. He asked him-asws about that. He-asws said: ‘There should be freed on his behalf, every slave being in his ownership for six months’, and he-asws recited His-azwj Words, Majestic is His-azwj Name: And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39].
وَ قَدْ ثَبَتَ أَنَّ الْعُرْجُونَ إِنَّمَا يَنْتَهِي إِلَى الشَّبَهِ بِالْهِلَالِ فِي تَقْوِيسِهِ بَعْدَ سِتَّةِ أَشْهُرٍ مِنْ أَخْذِ الثَّمَرَةِ مِنْهُ
And it has been proven that the ascent rather ends to the resemblance with the crescent in its bow after six months from taking the fruit (benefit) from it’.
وَ قَضَى ع فِي رَجُلٍ نَذَرَ أَنْ يَصُومَ حِيناً وَ لَمْ يُعَيِّنْ وَقْتاً بِعَيْنِهِ أَنْ يَصُومَ سِتَّةَ أَشْهُرٍ وَ تَلَا قَوْلَهُ عَزَّ وَ جَلَ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها وَ ذَلِكَ فِي سِتَّةِ أَشْهُرٍ.
And he-asws said regarding a man who had vowed that he would Fast for a while, and did not specify the time specifically: ‘He should Fast for six months’, and he-asws recited Words of Mighty and Majestic: Yielding its fruit in every season by the permission of its Lord? [14:25], and that is in six months’’.[77]
35- شا، الإرشاد وَ جَاءَهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ كَانَ بَيْنَ يَدَيَّ تَمْرٌ فَبَدَرَتْ زَوْجَتِي فَأَخَذَتْ مِنْهُ وَاحِدَةً فَأَلْقَتْهَا فِي فِيهَا فَحَلَفْتُ أَنَّهَا لَا تَأْكُلُهَا وَ لَا تَلْفِظُهَا فَقَالَ ع تَأْكُلُ نِصْفَهَا وَ تَرْمِي نِصْفَهَا وَ قَدْ تَخَلَّصْتَ مِنْ يَمِينِكَ
(The book) ‘Al Irshad’ –
‘And a man came. He said, ‘O Amir Al-Momineen-asws! There were some dates in front of me. My wife rushed and took one from it and put it in her mouth. I vowed that she will neither eat it nor spit it out’. He-asws said: ‘She should eat half of it and throw out half of it, and you will be finished from your oath’.
وَ قَضَى ع فِي رَجُلٍ ضَرَبَ امْرَأَةً فَأَلْقَتْ عَلَقَةً أَنَّ عَلَيْهِ دِيَتَهَا أَرْبَعِينَ دِينَاراً وَ تَلَا قَوْلَهُ عَزَّ وَ جَلَ وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ ثُمَّ جَعَلْناهُ نُطْفَةً فِي قَرارٍ مَكِينٍ ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظاماً فَكَسَوْنَا الْعِظامَ لَحْماً ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ
And he-asws judged regarding a man who struck a woman and she miscarried, that upon him would be her wergild of forty Dinars, and he-asws recited Words of Mighty and Majestic: And We have Created the human being from an extract of clay [23:12] Then We Made him a seed in a firm resting place [23:13] Then We Created the seed to be a clot, then We Created the clot to be a lump of flesh, then We Created the lump as bones, then We Clothed the bones with flesh, then We Grow it as another creation. So Blessed is Allah, the best of the Creators [23:14].3
ثُمَّ قَالَ فِي النُّطْفَةِ عِشْرُونَ دِينَاراً وَ فِي الْعَلَقَةِ أَرْبَعُونَ دِينَاراً وَ فِي الْمُضْغَةِ سِتُّونَ دِينَاراً وَ فِي الْعَظْمِ قَبْلَ أَنْ يَسْتَوِيَ خَلْقاً ثَمَانُونَ دِينَاراً وَ فِي الصُّورَةِ قَبْلَ أَنْ تَلِجَهَا الرُّوحُ مِائَةُ دِينَارٍ وَ إِذَا وَلَجَتْهَا الرُّوحُ كَانَ فِيهِ أَلْفُ دِينَارٍ.
Then he-asws said: ‘Regarding the seed are twenty Dinars (wergild), and regarding the clot would be forty Dinars, and regarding the lump would be sixty Dinars, and regarding the bones before they were even in form would be eighty Dinars, and regarding the image before the soul is inserted would be a hundred Dinars, and when the soul is inserted, regarding it would be a thousand Dinars’’.[78]
36- يل، الفضائل لابن شاذان رُوِيَ أَنَّ امْرَأَةً تَرَكَتْ طِفْلًا ابْنَ سِتَّةِ أَشْهُرٍ عَلَى سَطْحٍ فَمَشَى الطِّفْلُ يَحْبُو حَتَّى خَرَجَ مِنَ السَّطْحِ وَ جَلَسَ عَلَى رَأْسِ الْمِيزَابِ فَجَاءَتْ أُمُّهُ عَلَى السَّطْحِ فَمَا قَدَرَتْ عَلَيْهِ فَجَاءُوا بِسُلَّمٍ وَ وَضَعُوهُ عَلَى الْجِدَارِ فَمَا قَدَرُوا عَلَى الطِّفْلِ مِنْ أَجَلِ طُولِ الْمِيزَابِ وَ بُعْدِهِ عَنِ السَّطْحِ وَ الْأُمُّ تَصِيحُ وَ أَهْلُ الصَّبِيِّ يَبْكُونَ
(The book) ‘Al Fazaail’ of Ibn Shazaan –
‘It is reported that a woman left her son of six months old upon a roof. The child walked creeping until he exited from the roof and sat upon the head of the spout (fountain). His mother came upon the roof and she was not able upon. So, they came with a ladder and placed it upon the wall, but they were not able upon the child due to the length of the spout and its distance from the roof, and the mother was shrieking, and the family of the child were crying.
وَ كَانَ فِي أَيَّامِ عُمَرَ بْنِ الْخَطَّابِ فَجَاءُوا إِلَيْهِ فَحَضَرَ مَعَ الْقَوْمِ فَتَحَيَّرُوا فِيهِ فَقَالُوا مَا لِهَذَا إِلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَحَضَرَ عَلِيٌّ فَصَاحَتْ أُمُّ الصَّبِيِّ فِي وَجْهِهِ فَنَظَرَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الصَّبِيِّ فَتَكَلَّمَ الصَّبِيُّ بِكَلَامٍ لَمْ يَعْرِفْهُ أَحَدٌ
And it happened during the day of Umar Bin Al-Khattab. They came to him, and he presented with the people, and they were confused regarding it. They said, ‘There is no one for this except Ali-asws Bin Abu Talib-asws’. Ali-asws presented. The mother of the child shouted in his-asws face. Amir Al-Momineen-asws looked at the child, and the child spoke with a speech no one understood.
فَقَالَ ع أَحْضِرُوا هَاهُنَا طِفْلًا مِثْلَهُ فَأَحْضَرُوهُ فَنَظَرَ بَعْضُهَا إِلَى بَعْضٍ وَ تَكَلَّمَ الطَّفْلَانِ بِكَلَامِ الْأَطْفَالِ فَخَرَجَ الطِّفْلُ مِنَ الْمِيزَابِ إِلَى السَّطْحِ فَوَقَعَ فَرَحٌ فِي الْمَدِينَةِ لَمْ يُرَ مِثْلُهُ ثُمَّ سَأَلُوا أَمِيرَ الْمُؤْمِنِينَ ع عَلِمْتَ كَلَامَهُمَا
He-asws said: ‘Present a child like it over here!’ They presented it. They looked at each other and spoke with childish talk. The child came out from the spout to the roof, and such rejoicing occurred in Al-Medina, the like of it had not been seen. Then they asked Amir Al-Momineen-asws, ‘Did you-asws understand his talk?’
فَقَالَ أَمَّا خِطَابُ الطِّفْلِ فَإِنَّهُ سَلَّمَ عَلَيَّ بِإِمْرَةِ الْمُؤْمِنِينَ فَرَدَدْتُ عَلَيْهِ وَ مَا أَرَدْتُ خِطَابَهُ لِأَنَّهُ لَمْ يَبْلُغْ حَدَّ الْخِطَابِ وَ التَّكْلِيفِ فَأَمَرْتُ بِإِحْضَارِ طِفْلٍ مِثْلِهِ حَتَّى يَقُولَ لَهُ بِلِسَانِ الْأَطْفَالِ يَا أَخِي ارْجِعْ إِلَى السَّطْحِ وَ لَا تُحْرِقْ قَلْبَ أُمِّكَ وَ عَشِيرَتِكَ بِمَوْتِكَ
He-asws said: ‘As for the address of the child, he greeted unto me-asws as ‘Emir of the Momineen’, so I-asws responded to him, and I-asws did not want to address him because he had yet to reach the limit of addressing and the encumberment. So, I-asws instructed with presenting a child like it until he would be saying to him in childish talk, ‘O my brother! Return to the rood and do not burn the heart of your mother and of your clan with your death’.
فَقَالَ دَعْنِي يَا أَخِي قَبْلَ أَنْ أَبْلُغَ فَيَسْتَوْلِيَ عَلَيَّ الشَّيْطَانُ فَقَالَ ارْجِعْ إِلَى السَّطْحِ فَعَسَى أَنْ تَبْلُغَ وَ يَجِيءَ مِنْ صُلْبِكَ وَلَدٌ يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُوَالِيَ هَذَا الرَّجُلَ فَرَجَعَ إِلَى السَّطْحِ بِكَرَامَةِ اللَّهِ تَعَالَى عَلَى يَدِ أَمِيرِ الْمُؤْمِنِينَ ع.
He said, ‘O my brother! The Satan-la called me and overcame me before I could become an adult’. He said, ‘Return to the roof, perhaps you will become an adult and there would come from your lineage a child who will love Allah-azwj and His-azwj Rasool-saww and befriend this man-asws’. So, he returned to the roof by the Benevolence of Allah-azwj the Exalted upon the hand of Amir Al-Momineen-asws’’.[79]
37- يل، الفضائل لابن شاذان رُوِيَ عَنْ عَمَّارِ بْنِ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كُنْتُ بَيْنَ يَدَيِ مَوْلَايَ أَمِيرِ الْمُؤْمِنِينَ ع وَ إِذَا بِصَوْتٍ عَظِيمٍ قَدْ أَخَذَ بِجَامِعِ الْكُوفَةِ فَقَالَ عَلِيٌّ ع اخْرُجْ يَا عَمَّارُ وَ ائْتِنِي بِذِي الْفَقَارِ الْبَتَّارِ لِلْأَعْمَارِ وَ جِئْتُ بِهِ إِلَيْهِ فَقَالَ يَا عَمَّارُ اخْرُجْ وَ امْنَعِ الرَّجُلَ مِنْ ظُلَامَةِ الْمَرْأَةِ فَإِنِ انْتَهَى وَ إِلَّا مَنَعْتُهُ بِذِي الْفَقَارِ
(The book) ‘Al Fazaail’ of Ibn Shazan –
‘It is reported from Ammar Bin Yasser-ra, may Allah-azwj be Pleased with him-ra, said, ‘I was in front of my Master-asws Amir Al-Momineen-asws and there was a mighty sound having seized central Masjid of Al-Kufa. Ali-asws said: ‘Go out O Ammar-ra and bring me Zulfiqar (sword), the cutting edge’. Ammar-ra went and came with it to him-asws. He-asws said: ‘O Ammar-ra! Go out and prevent the man from oppressing the woman. Either he desists or else prevent him with Zulfiqar’.
فَقَالَ عَمَّارٌ فَخَرَجْتُ فَإِذَا أَنَا بِرَجُلٍ وَ امْرَأَةٍ وَ قَدْ تَعَلَّقَ الرَّجُلُ بِزِمَامِ جَمَلِهَا وَ الِامْرَأَةُ تَقُولُ إِنَّ الْجَمَلَ جَمَلِي وَ الرَّجُلُ يَقُولُ إِنَّ الْجَمَلَ جَمَلِي فَقُلْتُ لَهُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَنْهَاكَ عَنْ ظُلَامَةِ الْمَرْأَةِ
Ammar-ra said, ‘I-ra went out, and there I-ra was with a man and a woman, and the man was holding to a rein of her camel, and the woman was saying, ‘The camel is my camel!’ And the man was saying, ‘The camel is my camel!’ I-ra said to him, ‘Amir Al-Momineen-asws forbids you from oppressing the woman’.
فَقَالَ يَشْتَغِلُ عَلِيٌّ بِشُغُلِهِ وَ يَغْسِلُ يَدَهُ مِنْ دِمَاءِ الْمُسْلِمِينَ الَّذِينَ قَتَلَهُمْ بِالْبَصْرَةِ يُرِيدُ يَأْخُذُ جَمَلِي وَ يَدْفَعُهُ إِلَى هَذِهِ الْمَرْأَةِ الْكَاذِبَةِ
He-asws is pre-occupying with me-asws and he-asws washes his-asws hands from the blood of the Muslims, those he-asws killed them at Al-Basra! He-asws wants to take my camel and hand it to this lying woman?’
فَقَالَ عَمَّارٌ رَضِيَ اللَّهُ عَنْهُ فَرَجَعْتُ لَأُخْبِرَ مَوْلَايَ وَ إِذَا بِهِ قَدْ خَرَجَ وَ الْغَضَبُ فِي وَجْهِهِ وَ قَالَ يَا وَيْلَكَ خَلِّ جَمَلَ هَذِهِ الْمَرْأَةِ فَقَالَ هُوَ لِي فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَذَبْتَ يَا لَعِينُ
Ammar-ra, May Allah-azwj be Pleased with him-ra, said, ‘I-ra returned to inform my Master-asws and there he-asws was having come out, and the anger was in his-asws face, and he-asws said: ‘O woe be unto you! Leave the camel to this woman!’ He said, ‘It is mine’. Amir Al-Momineen-asws said: ‘You are lying, O accursed!’
قَالَ فَمَنْ يَشْهَدُ لِلِامْرَأَةِ فَقَالَ ع الشَّاهِدُ الَّذِي لَا يَكْذِبُهُ أَحَدٌ مِنْ أَهْلِ الْكُوفَةِ فَقَالَ الرَّجُلُ إِذَا شَهِدَ بِشَهَادَتِهِ وَ كَانَ صَادِقاً سَلَّمْتُهُ إِلَى الْمَرْأَةِ
He said, ‘So who will testify for the woman?’ He-asws said: ‘The witness whom no one from the people of Al-Kufa will belie!’ The man said, ‘When he does testify with his testimony, and if he were truthful, I shall submit it to the woman’.
فَقَالَ عَلِيٌّ ع تَكَلَّمْ أَيُّهَا الْجَمَلُ لِمَنْ أَنْتَ فَقَالَ الْجَمَلُ بِلِسَانٍ فَصِيحٍ يَا أَمِيرَ الْمُؤْمِنِينَ عَلَيْكَ السَّلَامُ أَنَا لِهَذِهِ الْمَرْأَةِ مُنْذُ تِسْعَ عَشْرَةَ سَنَةً فَقَالَ ع خُذِي جَمَلَكِ وَ عَارَضَ الرَّجُلَ بِضَرْبَةٍ قَسَمَهُ نِصْفَيْنِ.
Ali-asws said: ‘Speak, O you camel! Who are you for?’ The camel said in an eloquence tongue, ‘O Amir Al-Momineen-asws, the greetings be unto you-asws! I have been for this woman for nineteen years’. He-asws said: ‘Take your camel!’ And he-asws hit the man with a strike, dividing him in two halves’’.[80]
38- فض، كتاب الروضة يل، الفضائل لابن شاذان الْوَاقِدِيُّ عَنْ جَابِرٍ عَنْ سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ قِيلَ جَاءَ إِلَى عُمَرَ بْنِ الْخَطَّابِ غُلَامٌ يَافِعٌ فَقَالَ لَهُ إِنَّ أُمِّي جَحَدَتْ حَقِّي مِنْ مِيرَاثِ أَبِي وَ أَنْكَرَتْنِي وَ قَالَتْ لَسْتَ بِوَلَدِي
(The books) ‘Kitab Al Rawza, (and) ‘Al Fazaail’ of Ibn Shazan – Al Waqidy, from Jabir,
‘From Salman Al-Farsi-ra, may Allah-azwj be Pleased with him-ra, ‘A young boy came to Umar and said to him, ‘My mother has rejected my right from the inheritance of my father and has denied me, and she said, ‘You aren’t my son!’
فَأَحْضَرَهَا وَ قَالَ لَهَا لِمَ جَحَدْتِ وَلَدَكِ هَذَا الْغُلَامَ وَ أَنْكَرْتِيهِ قَالَتْ إِنَّهُ كَاذِبٌ فِي زَعْمِهِ وَ لِي شُهُودٌ بِأَنِّي بِكْرٌ عَاتِقٌ مَا عَرَفْتُ بَعْلًا وَ كَانَتْ قَدْ أَرْشَتْ سَبْعَ نَفَرٍ مِنَ النِّسَاءِ كُلَّ وَاحِدَةٍ بِعَشَرَةِ دَنَانِيرَ بِأَنِّي بِكْرٌ لَمْ أَتَزَوَّجْ وَ لَا أَعْرِفُ بَعْلًا
He presented her and said to her, ‘Why did you reject your son, this boy, and denied him?’ She said, ‘He is a liar in his claim in his allegation, and there are witnesses for me that I am a virgin, not having known a husband’. And she had bribed seven persons from the women, each one with ten Dinars, ‘I am a young virgin. I have neither married nor known a husband’.
فَقَالَ لَهَا عُمَرُ أَيْنَ شُهُودُكِ فَأَحْضَرَتْهُنَّ بَيْنَ يَدَيْهِ فَشَهِدْنَ أَنَّهَا بِكْرٌ لَمْ يَمَسَّهَا ذَكَرٌ وَ لَا بَعْلٌ فَقَالَ الْغُلَامُ بَيْنِي وَ بَيْنَهَا عَلَامَةٌ أَذْكُرُهَا لَهَا عَسَى تَعْرِفُ ذَلِكَ فَقَالَ لَهُ قُلْ مَا بَدَا لَكَ
Umar said to her, ‘Where are your witnesses?’ She presented them in front of him, and they testified that she was a virgin, not having touched by any male nor husband. The boy said, ‘There is a sign between me and her. I shall remind it to her, perhaps she will recognise that’. He said to him, ‘Say whatever comes to you’.
فَقَالَ الْغُلَامُ كَانَ وَالِدِي شَيْخَ سَعْدِ بْنِ مَالِكٍ يُقَالُ لَهُ الْحَارِثُ الْمُزَنِيُّ وَ رُزِقْتُ فِي عَامٍ شَدِيدِ الْمَحْلِ وَ بَقِيتُ عَامَيْنِ كَامِلَيْنِ أَرْتَضِعُ مِنْ شَاةٍ ثُمَّ إِنَّنِي كَبِرْتُ وَ سَافَرَ وَالِدِي مَعَ جَمَاعَةٍ فِي تِجَارَةٍ فَعَادُوا وَ لَمْ يَعُدْ وَالِدِي مَعَهُمْ فَسَأَلْتُهُمْ عَنْهُ فَقَالُوا إِنَّهُ دَرَجَ فَلَمَّا عَرَفَتْ وَالِدَتِي الْخَبَرَ أَنْكَرَتْنِي وَ أَبْعَدَتْنِي وَ قَدْ أَضَرَّ بِيَ الْحَاجَةُ
The boy said, ‘My father was sheykh Sa’ad Bin Malik. He was called Al-Haris Al-Muzny, and I was graced in a year of severe drought, and I remained being breast-fed from a sheep for two complete years. Then I became older and my father travelled with a group regarding business. They returned and my father did not return with them. I asked them about him, they said, ‘He died’. When my mother got the news, she denied me and distanced me, and she has been harmful with me of the needs’.
فَقَالَ عُمَرُ هَذَا مُشْكِلٌ لَا يُحِلُّهُ إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ فَقُومُوا بِنَا إِلَى أَبِي الْحَسَنِ عَلِيٍّ ع فَمَضَى الْغُلَامُ وَ هُوَ يَقُولُ أَيْنَ مَنْزِلُ كَاشِفِ الْكُرُوبِ أَيْنَ خَلِيفَةُ هَذِهِ الْأُمَّةِ حَقّاً فَجَاءُوا بِهِ إِلَى مَنْزِلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع كَاشِفِ الْكُرُوبِ وَ مُحِلِّ الْمُشْكِلَاتِ
Umar said, ‘This is such a problem, not one can solve it except a Prophet-saww or a successor-as of a Prophet-as. Arise with us to go to Abu Al-Hassan-asws!’ The boy went and he was saying, ‘Where is the house of the remover of the distress! Where is the true caliph of this community?’ They came with him to the house of Ali-asws Bin Abu Talib-asws, remover of the distress and solver of the problems’.
فَوَقَفَ هُنَا يَقُولُ يَا كَاشِفَ الْكُرُوبِ عَنْ هَذِهِ الْأُمَّةِ فَقَالَ لَهُ الْإِمَامُ وَ مَا لَكَ يَا غُلَامُ فَقَالَ يَا مَوْلَايَ أُمِّي جَحَدَتْنِي حَقِّي وَ أَنْكَرَتْنِي أَنِّي لَمْ أَكُنْ وَلَدَهَا فَقَالَ الْإِمَامُ ع أَيْنَ قَنْبَرٌ فَأَجَابَهُ لَبَّيْكَ يَا مَوْلَايَ فَقَالَ لَهُ امْضِ وَ أَحْضِرِ الِامْرَأَةَ إِلَى مَسْجِدِ رَسُولِ اللَّهِ ص
He paused of there saying, ‘O remover of the distress from this community!’ The Imam-asws said to him: ‘And what is the matter with you, O boy?’ He said, ‘O my Master-asws! My mother has rejected my right and has denied me that I do not happen to be her son’. The Imam-asws said: ‘Where is Qanbar?’ He answered him-asws, ‘Here I am, my Master-asws!’ He-asws said to him: ‘Go and present the woman to the Masjid of Rasool-Allah-saww!’
فَمَضَى قَنْبَرٌ وَ أَحْضَرَهَا بَيْنَ يَدَيِ الْإِمَامِ فَقَالَ لَهَا وَيْلَكِ لِمَ جَحَدْتِ وَلَدَكِ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا بِكْرٌ لَيْسَ لِي وَلَدٌ وَ لَمْ يَمْسَسْنِي بَشَرٌ قَالَ لَهَا لَا تُطِيلِي الْكَلَامَ أَنَا ابْنُ عَمِّ الْبَدْرِ التَّمَامِ وَ أَنَا مِصْبَاحُ الظَّلَامِ وَ إِنَّ جَبْرَائِيلَ أَخْبَرَنِي بِقِصَّتِكِ
Qanbar went and presented her in front of the Imam-asws. He-asws said to her: ‘Woe be unto you! Why did you reject your son?’ She said, ‘O Amir Al-Momineen-asws! I am a young virgin. There is neither any child for me nor has any mortal has touched me’. He-asws said to her: ‘Do not prolong the talk! I-asws am a son-asws of the full moon, and I-asws am a lamp for the darkness, and Jibraeel-as has already informed me-asws with your story’.
فَقَالَتْ يَا مَوْلَايَ أَحْضِرْ قَابِلَةً تَنْظُرُنِي أَنَا بِكْرٌ عَاتِقٌ أَمْ لَا فَأَحْضَرُوا قَابِلَةَ أَهْلِ الْكُوفَةِ فَلَمَّا دَخَلَتْ بِهَا أَعْطَتْهَا سِوَاراً كَانَ فِي عَضُدِهَا وَ قَالَتْ لَهَا اشْهَدِي بِأَنِّي بِكْرٌ فَلَمَّا خَرَجَتْ مِنْ عِنْدِهَا قَالَتْ لَهُ يَا مَوْلَايَ إِنَّهَا بِكْرٌ فَقَالَ ع كَذَبَتِ الْعَجُوزُ يَا قَنْبَرُ فَتِّشِ الْعَجُوزَ وَ خُذْ مِنْهَا السِّوَارَ
She said, ‘O my Master-asws! Present a midwife to look at me whether I am a virgin or not’. They presented a midwife of the people of Al-Kufa. When she entered (a room) with her, and she gave her (the midwife) a bracelet which was in her forearm and said to her, ‘Testify that I am a virgin’. When she came out from her presence, she (midwife) said to him-asws, ‘O my Master-asws! She is a virgin’. He-asws said: ‘The old woman is lying! O Qanbar, inspect the old woman and take the bracelet from her’.
قَالَ قَنْبَرٌ فَأَخْرَجْتُهُ مِنْ كَتِفِهَا فَعِنْدَ ذَلِكَ ضَجَّ الْخَلَائِقُ فَقَالَ الْإِمَامُ ع اسْكُتُوا فَأَنَا عَيْبَةُ عِلْمِ النُّبُوَّةِ ثُمَّ أَحْضَرَ الْجَارِيَةَ وَ قَالَ لَهَا يَا جَارِيَةُ أَنَا زَيْنُ الدِّينِ أَنَا قَاضِي الدِّينِ أَنَا أَبُو الْحَسَنِ وَ الْحُسَيْنِ وَ إِنِّي أُرِيدُ أَنْ أُزَوِّجَكِ مِنْ هَذَا الْغُلَامِ الْمُدَّعِي عَلَيْكِ فَتَقْبَلِيهِ مِنِّي زَوْجاً
Qanbar said, ‘I extracted it from her shoulder. At that, the people clamoured. The Imam-asws said: ‘Be quiet, for I-asws am a receptacle of the knowledge of Prophet-hood’. Then he-asws presented the women, and he-asws said to her: ‘O slave girl! I-asws am an adornment of religion! I-asws are a judge of the religion! I-asws am father-asws of Al-Hassan-asws and Al-Husayn-asws, and I-asws want to get you married to this boy, the claimant upon you, so do you accept him as a husband from me-asws?’
فَقَالَتْ لَا يَا مَوْلَايَ أَ تُبْطِلُ شَرْعَ مُحَمَّدٍ ص- فَقَالَ لَهَا بِمَا ذَا فَقَالَتْ تُزَوِّجُنِي بِوَلَدِي كَيْفَ يَكُونُ ذَلِكَ فَقَالَ الْإِمَامُ ع جاءَ الْحَقُّ وَ زَهَقَ الْباطِلُ وَ مَا يَكُونُ هَذَا مِنْكِ قَبْلَ هَذِهِ الْفَضِيحَةِ فَقَالَتْ يَا مَوْلَايَ خَشِيتُ عَلَى الْمِيرَاثِ
She said, ‘O my Master-asws! Are you invalidating the Law of Muhammad-saww?’ He-asws said to her: ‘With what is that (being done)?’ She said, ‘You are marrying me to my son, how can that happen to be?’ The Imam-asws said: ‘The Truth came, and the Falsehood vanished, [17:81], and what made this happen from you before this exposure?’ She said, ‘O my Master-asws! I feared upon the inheritance’.
فَقَالَ لَهَا اسْتَغْفِرِي اللَّهَ وَ تُوبِي إِلَيْهِ ثُمَّ إِنَّهُ أَصْلَحَ بَيْنَهُمَا وَ أَلْحَقَ الْوَلَدَ بِوَالِدَتِهِ وَ بِإِرْثِ أَبِيهِ.
He-asws said to her: ‘Seek Forgiveness of Allah-azwj and repent to Him-azwj’. Then he-asws reconciled between the two and joined the son with his mother and with the inheritance of his father’’.[81]
39- فض، كتاب الروضة رُوِيَ مِنْ فَضَائِلِهِ ع فِي حَدِيثِ الْمَقْدِسِيِّ مَا يُغْنِي سَامِعَهُ عَمَّا سِوَاهُ وَ هُوَ مَا حُكِيَ لَنَا أَنَّهُ كَانَ رَجُلٌ مِنْ أَهْلِ بَيْتِ الْمَقْدِسِ وَرَدَ إِلَى مَدِينَةِ رَسُولِ اللَّهِ ص وَ هُوَ حَسَنُ الشَّبَابِ حَسَنُ الصُّورَةِ فَزَارَ حُجْرَةَ النَّبِيِّ ص وَ قَصَدَ الْمَسْجِدَ وَ لَمْ يَزَلْ مُلَازِماً لَهُ مُشْتَغِلًا بِالْعِبَادَةِ صَائِمَ النَّهَارِ وَ قَائِمَ اللَّيْلِ فِي زَمَنِ خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ حَتَّى كَانَ أَعْبَدَ الْخَلْقِ وَ الْخَلْقُ تَتَمَنَّى أَنْ تَكُونَ مِثْلَهُ
(The book) ‘Kitab al Rawza’ – It is reported from his-asws merits in a Hadeeth of the man from Bayt Al Maqdis what is not heard from the ones besides him, and he is the one who told it to us,
‘There was a man from Bayt Al-Maqdis (Maqdisi) who arrived at the city of Rasool-Allah-saww, and he was of a good clothes and handsome face. He visited the chamber of the Prophet-saww and went to the Masjid and did not cease staying at it pre-occupying with the worship, Fasting by the day and standing (in Salat) at night, in the time of caliphate of Umar Bin Al-Khattab, until he became the most worshipping of the people and the people wished that they could become like him.
وَ كَانَ عُمَرُ يَأْتِي إِلَيْهِ وَ يَسْأَلُهُ أَنْ يُكَلِّفَهُ حَاجَةً فَيَقُولُ لَهُ الْمَقْدِسِيُّ الْحَاجَةُ إِلَى اللَّهِ تَعَالَى وَ لَمْ يَزَلْ عَلَى ذَلِكَ إِلَى أَنْ عَزَمَ النَّاسُ الْحَجَّ فَجَاءَ الْمَقْدِسِيُّ إِلَى عُمَرَ بْنِ الْخَطَّابِ وَ قَالَ يَا أَبَا حَفْصٍ قَدْ عَزَمْتُ عَلَى الْحَجِّ وَ مَعِي وَدِيعَةٌ أُحِبُّ أَنْ تَسْتَوْدِعَهَا مِنِّي إِلَى حِينِ عَوْدِي مِنَ الْحَجِّ
And Umar used to go to him and ask him whether he wanted to encumber him of any need. The Maqdisi said to him, ‘The need is to Allah-azwj the Exalted’, and he did not cease to be upon that until the people determined the Hajj. The Maqdisi came to Umar Bin Al-Khattab and said, ‘O Abu Hafs! I have determined upon the Hajj and there is a deposit with it. I would love it if you could take it from it until when I return from the Hajj’.
فَقَالَ عُمَرُ هَاتِ الْوَدِيعَةَ فَأَحْضَرَ الشَّابُّ حُقّاً مِنْ عَاجٍ عَلَيْهِ قُفْلٌ مِنْ حَدِيدٍ مَخْتُومٌ بِخِتَامِ الشَّابِّ فَتَسَلَّمَهُ مِنْهُ وَ خَرَجَ الشَّابُّ مَعَ الْوَفْدِ فَخَرَجَ عُمَرُ إِلَى مُقَدَّمِ الْوَفْدِ وَ قَالَ أُوصِيكَ بِهَذَا الْغُلَامِ وَ جَعَلَ عُمَرُ يُوَدِّعُ الشَّابَّ وَ قَالَ لِلْمُقَدَّمِ عَلَى الْوَافِدِ اسْتَوْصِ بِهِ خَيْراً
Umar said, ‘Give the deposit’. The youth presented an ivory box having an iron lock upon it, sealed with a seal of the youth. He submitted it and the youth went out with the delegation. Umar went out to the forefront of the delegation and said, ‘I bequeath with this boy, and Umar went on to bid farewell to the youth, and he said to the vanguard, ‘Upon the delegation I bequeath to be good with him’.
وَ كَانَ فِي الْوَفْدِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَمَا زَالَتْ تُلَاحِظُ الْمَقْدِسِيَّ وَ تَنْزِلُ بِقُرْبِهِ حَيْثُ نَزَلَ فَلَمَّا كَانَ فِي بَعْضِ الْأَيَّامِ دَنَتْ مِنْهُ وَ قَالَتْ يَا شَابُّ إِنِّي أَرِقُّ لِهَذَا الْجِسْمِ النَّاعِمِ الْمُتْرَفِ كَيْفَ يَلْبَسُ الصُّوفَ فَقَالَ لَهَا يَا هَذِهِ جِسْمٌ يَأْكُلُهُ الدُّودُ وَ مَصِيرُهُ التُّرَابُ هَذَا لَهُ كَثِيرٌ
And in the delegation, there was a woman from the Helpers. She did not cease to notice Maqdisi, and she descended nearby him when he descended. When it was one of the days, she went near him and said, ‘O youth! I am sleepless due to this soft luxurious body how can it wear the wool?’ He said to her, ‘O you! This body will be eaten by the insects, and its destination is the soil. This is more for it’.
فَقَالَتْ إِنِّي أَغَارُ عَلَى هَذَا الْوَجْهِ الْمُضِيءِ تُشْعِثُهُ الشَّمْسُ فَقَالَ لَهَا يَا هَذِهِ اتَّقِي اللَّهَ وَ كُفِّي فَقَدْ شَغَلَنِي كَلَامُكِ عَنْ عِبَادَةِ رَبِّي فَقَالَتْ لَهُ لِي إِلَيْكَ حَاجَةٌ فَإِنْ قَضَيْتَهَا فَلَا كَلَامَ وَ إِنْ لَمْ تَقْضِهَا فَمَا أَنَا بِتَارِكَتِكَ حَتَّى تَقْضِيَهَا لِي
She said, ‘I am jealous upon this face the sun is shining upon it’. He said to her, ‘O you! Fear Allah-azwj and refrain, so your talk has pre-occupied me from worshipping my Lord-azwj’. She said to him, ‘There is a need for me to you, so if you were to fulfil it, I will not talk, and if you do not fulfil it, I will not separate from you until you do fulfil it for me’.
فَقَالَ لَهَا وَ مَا حَاجَتُكِ قَالَتْ حَاجَتِي أَنْ تُوَاقِعَنِي فَزَجَرَهَا وَ خَوَّفَهَا مِنَ اللَّهِ تَعَالَى فَلَمْ يَرْدَعْهَا ذَلِكَ فَقَالَتْ وَ اللَّهِ لَئِنْ لَمْ تَفْعَلْ مَا آمُرُكَ لَأَرْمِيَنَّكَ بِدَاهِيَةٍ مِنْ دَوَاهِي النِّسَاءِ وَ مَكْرِهِمْ لَا تَنْجُو مِنْهَا فَلَمْ يَلْتَفِتْ إِلَيْهَا وَ لَمْ يَعْبَأْ بِهَا
He said to her, ‘And what is your need?’ She said, ‘My need is that you sleep with me’. He rebuked her and frightened her of Allah-azwj the Exalted. But that did not stop her. She said, ‘By Allah-azwj! If you do not do what I have instructed, I shall accuse you with a cunningness from the cunningness of the women and their plots. You will not be rescued from it’. But he did not turn to her and did not care what she was after.
فَلَمَّا كَانَ فِي بَعْضِ اللَّيَالِي وَ قَدْ سَهِرَ أَكْثَرَ لَيْلِهِ بِالْعِبَادَةِ فَرَقَدَ فِي آخِرِ اللَّيْلِ وَ غَلَبَ عَلَيْهِ النَّوْمُ فَأَتَتْهُ وَ تَحْتَ رَأْسِهِ مَزَادَةٌ فِيهَا زَادُهُ فَانْتَزَعَهَا مِنْ تَحْتِ رَأْسِهِ وَ طَرَحَتْ فِيهَا كِيساً فِيهِ خَمْسُمِائَةِ دِينَارٍ ثُمَّ أَعَادَتِ الْمَزَادَةَ تَحْتَ رَأْسِهِ
When it was during one of the nights, and he had held vigil most of his night with the worshipping, he lied down at the end of the night and the sleep overcame upon him. She came to him, and under his head there was a food sack wherein was his provision. She snatched it from under his head and drop a pouch wherein were five hundred Dinars, then she returned the food sack beneath his head.
فَلَمَّا ثَوَّرَ الْوَفْدُ قَامَتِ الْمَلْعُونَةُ مِنْ نَوْمِهَا وَ قَالَتْ يَا لَلَّهِ وَ يَا لَلْوَفْدِ يَا وَفْدُ أَنَا امْرَأَةٌ مِسْكِينَةٌ وَ قَدْ سُرِقَتْ نَفَقَتِي وَ مَالِي وَ أَنَا بِاللَّهِ وَ بِكُمْ فَجَلَسَ الْمُقَدَّمُ عَلَى الْوَفْدِ وَ أَمَرَ رَجُلًا مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ أَنْ يُفَتِّشُوا الْوَفْدَ فَفَتَّشُوا الْوَفْدَ فَلَمْ يَجِدُوا شَيْئاً وَ لَمْ يَبْقَ فِي الْوَفْدِ إِلَّا مَنْ فُتِّشَ رَحْلُهُ فَلَمْ يَبْقَ إِلَّا الْمَقْدِسِيُّ
When the delegation woke up, the accursed woman woke up from her sleep and said, ‘O Allah-azwj, and O delegation! O delegation! I am a poor woman and my expense money, and my wealth has been stolen, and I am with Allah-azwj and with you all!’ The vanguard of the delegation sat upon the delegation and instructed some men from the Emigrants and the Helpers to search the delegation. They searched the delegation, but they did not find anything and there did not remain anyone among the delegation except he was searched, and there did not remain (to be searched) except the Maqdisi.
فَأَخْبَرُوا مُقَدَّمَ الْوَفْدِ بِذَلِكَ فَقَالَتِ الْمَرْأَةُ يَا قَوْمِ مَا ضَرَّكُمْ لَوْ فَتَّشْتُمُوا رَحْلَهُ فَلَهُ أُسْوَةٌ بِالْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ مَا يُدْرِيكُمْ أَنَّ ظَاهِرَهُ مَلِيحٌ وَ بَاطِنَهُ قَبِيحٌ وَ لَمْ تَزَلِ الْمَرْأَةُ حَتَّى حَمَلَتْهُمْ عَلَى تَفْتِيشِ رَحْلِهِ
They informed the vanguard of the delegation with that. The woman said, ‘O people! It will not harm you if you were to search his belongings, for there is an example with the Emigrants and the Helpers, and what would make you know if his apparent is beautiful and his esoteric is ugly?’ And the woman did not cease until she carried them upon searching his belongings.
فَقَصَدَهُ جَمَاعَةٌ مِنَ الْوَفْدِ وَ هُوَ قَائِمٌ يُصَلِّي فَلَمَّا رَآهُمْ أَقْبَلَ عَلَيْهِمْ وَ قَالَ لَهُمْ مَا حَاجَتُكُمْ فَقَالُوا لَهُ هَذِهِ الْمَرْأَةُ الْأَنْصَارِيَّةُ ذَكَرَتْ أَنَّهَا سُرِقَتْ لَهَا نَفَقَةٌ كَانَتْ مَعَهَا وَ قَدْ فَتَّشْنَا رِحَالَ الْوَفْدِ بِأَسْرِهَا وَ لَمْ يَبْقَ مِنْهَا غَيْرُكَ وَ نَحْنُ لَا نَتَقَدَّمُ إِلَى رَحْلِكَ إِلَّا بِإِذْنِكَ لِمَا سَبَقَ مِنْ وَصِيَّةِ عُمَرَ بْنِ الْخَطَّابِ فِيمَا يَعُودُ إِلَيْكَ
A group from the delegation aimed for it while he was standing, praying Salat. When he saw them, he faced towards them and said to them, ‘What is your need?’ They said to him, ‘This woman of the Helpers mentioned that it has been stolen from her, the expense money which was with her, and we have searched the belongings of the (whole) delegation, the whole of it and there does not remain from it apart from you, and we cannot proceed to your belongings except by your permission, due to what has proceeded from the advice of Umar Bin Al-Khattab, regarding what he referred to you’.
فَقَالَ يَا قَوْمِ مَا يَضُرُّنِي ذَلِكَ فَفَتِّشُوا مَا أَحْبَبْتُمْ وَ هُوَ وَاثِقٌ مِنْ نَفْسِهِ فَلَمَّا نَفَضُوا الْمَزَادَةَ الَّتِي فِيهَا زَادُهُ وَقَعَ مِنْهَا الْهِمْيَانُ فَصَاحَتِ الْمَلْعُونَةُ اللَّهُ أَكْبَرُ هَذَا وَ اللَّهِ كِيسِي وَ مَالِي وَ هُوَ كَذَا وَ كَذَا دِينَاراً وَ فِيهِ عَقْدُ لُؤْلُؤٍ وَ وَزْنُهُ كَذَا وَ كَذَا مِثْقَالًا
He said, ‘O people! That would not harm me, so search whatever you like’, and he was trusting from himself. When they shook the food sack wherein was his provision, the pouch fell from it. The accursed woman shouted, ‘Allah-azwj is the Greatest! By Allah-azwj, this is my pouch and my wealth, and it is such and such Dinars, and in it is a band of pearls and its weight is such and such ounces’.
فَأَحْضَرُوهُ فَوَجَدُوهُ كَمَا قَالَتِ الْمَلْعُونَةُ فَمَالُوا عَلَيْهِ بِالضَّرْبِ الْمُوجَعِ وَ السَّبِّ وَ الشَّتْمِ وَ هُوَ لَا يَرُدُّ جَوَاباً فَسَلْسَلُوهُ وَ قَادُوهُ رَاحِلًا إِلَى مَكَّةَ فَقَالَ لَهُمْ يَا وَفْدُ بِحَقِّ اللَّهِ وَ بِحَقِّ هَذَا الْبَيْتِ إِلَّا تَصَدَّقْتُمْ عَلَيَّ وَ تَرَكْتُمُونِي أَقْضِي الْحَجَّ وَ أُشْهِدُ اللَّهَ تَعَالَى وَ رَسُولَهُ عَلَيَّ بِأَنِّي إِذَا قَضَيْتُ الْحَجَّ عُدْتُ إِلَيْكُمْ وَ تَرَكْتُ يَدِي فِي أَيْدِيكُمْ
They presented it and found it to be like what the accursed woman had said. They leant upon him with the painful hits and the obscenities and the insults, and he was not responding any answer. They chained him and led him departing to Makkah. He said to them, ‘O people! By the Right of Allah-azwj, and by the right of this House (Kabah)! If only you be benevolent upon me and leave me to fulfil the Hajj, and I keep Allah-azwj the Exalted and His-azwj Rasool-saww as witnesses upon me, that when I have fulfilled the Hajj, I shall return to you and leave my hands to be in your hands!’
فَأَوْقَعَ اللَّهُ تَعَالَى الرَّحْمَةَ فِي قُلُوبِهِمْ لَهُ فَأَطْلَقُوهُ فَلَمَّا قَضَى مَنَاسِكَهُ وَ مَا وَجَبَ عَلَيْهِ مِنَ الْفَرَائِضِ عَادَ إِلَى الْقَوْمِ وَ قَالَ لَهُمْ أَمَا إِنِّي قَدْ عُدْتُ إِلَيْكُمْ فَافْعَلُوا بِي مَا تُرِيدُونَ فَقَالَ بَعْضُهُمْ لِبَعْضٍ لَوْ أَرَادَ الْمُفَارَقَةَ لَمَا عَادَ إِلَيْكُمْ فَتَرَكُوهُ وَ رَجَعَ الْوَفْدُ طَالِباً مَدِينَةَ الرَّسُولِ ص
Allah-azwj Caused mercy for him to occur in their hearts. When he had fulfilled his rituals and whatever was Obligated upon him from the Obligations, he returned to the people and said to them, ‘As for me, I have returned to you, so do with me whatever you want’. They said to each other, ‘If he had wanted the separation, he would not have returned to you all!’ They left him and the delegation returned seeking city of the Rasool-saww.
فَأَعْوَزَتْ تِلْكَ الْمَرْأَةُ الْمَلْعُونَةُ الزَّادَ فِي بَعْضِ الطَّرِيقِ فَوَجَدَتْ رَاعِياً فَسَأَلَتْهُ الزَّادَ فَقَالَ لَهَا عِنْدِي مَا تُرِيدِينَ غَيْرَ أَنِّي لَا أَبِيعُهُ فَإِنْ آثَرْتِ أَنْ تُمْكِنِينِي مِنْ نَفْسِكِ أَعْطَيْتُكِ فَفَعَلَتْ مَا طَلَبَ وَ أَخَذَتْ مِنْهُ زَاداً
That accursed woman became need to the provisions in one of the roads. She found a shepherd and asked him for the provision. He said, ‘With me is what you want apart from that I will not sell it, but if you were to let me enable myself from you, I shall give it to you’. She did what he wanted and took some provisions from him.
فَلَمَّا انْحَرَفَتْ عَنْهُ اعْتَرَضَ لَهَا إِبْلِيسُ لَعَنَهُ اللَّهُ فَقَالَ لَهَا أَنْتِ حَامِلٌ قَالَتْ مِمَّنْ قَالَ مِنَ الرَّاعِي فَصَاحَتْ وَا فَضِيحَتَاهْ فَقَالَ لَا تَخَافِي إِذَا رَجَعْتِ إِلَى الْوَفْدِ قُولِي لَهُمْ إِنِّي سَمِعْتُ قِرَاءَةَ الْمَقْدِسِيِّ فَقَرُبْتُ مِنْهُ فَلَمَّا غَلَبَ عَلَيَّ النَّوْمُ دَنَا مِنِّي وَ وَاقَعَنِي وَ لَمْ أَتَمَكَّنْ مِنَ الدِّفَاعِ عَنْ نَفْسِي بَعْدَ الْقِرَاءَةِ وَ قَدْ حَمَلْتُ مِنْهُ وَ أَنَا امْرَأَةٌ مِنَ الْأَنْصَارِ وَ خَلْفِي جَمَاعَةٌ مِنَ الْأَهْلِ
When she turned away from him, Iblees-la, may Allah-azwj Curse him-la, presented to her. He-la said, ‘You are pregnant’. She said, ‘From who?’ He-la said, ‘From the shepherd’. She shouted, ‘Waah, its scandal!’ He-la said, ‘Do not fear! When you return to the delegation say to them, ‘I heard recitation of the Maqdisi, so I went near him. When the sleep overcame upon me, he came near me and raped me and I was not able to defend myself after the recitation, and I have become pregnant from him, and I am a woman from the Helpers, and behind me is a community from the family (to support me)’.
فَفَعَلَتِ الْمَلْعُونَةُ مَا أَشَارَ بِهِ عَلَيْهَا إِبْلِيسُ لَعَنَهُ اللَّهُ فَلَمْ يَشُكُّوا فِي قَوْلِهَا لِمَا عَايَنُوا أَوَّلًا مِنْ وُجُودِ الْمَالِ فِي رَحْلِهِ فَعَكَفُوا عَلَى الشَّابِّ الْمَقْدِسِيِّ وَ قَالُوا يَا هَذَا مَا كَفَاكَ السَّرِقَةُ حَتَّى فَسَقْتَ فَأَوْجَعُوهُ شَتْماً وَ ضَرْباً وَ سَبّاً وَ عَادُوهُ إِلَى السِّلْسِلَةِ وَ هُوَ لَا يَرُدُّ جَوَاباً
The accursed woman did what Iblees-la had indicated to her. They did not doubt in her words when they had witnessed first, of finding the wealth in his belongings’. So, they crowded upon the Maqdisi youth and they said, ‘O you! The stealing did not suffice you until you have been immoral’. They pained him with insults, and hits, and obscenities, and they returned him to the chains, and he was not responding any answer.
فَلَمَّا قَرُبُوا مِنَ الْمَدِينَةِ عَلَى سَاكِنِهَا أَفْضَلُ الصَّلَاةِ وَ السَّلَامِ خَرَجَ عُمَرُ بْنُ الْخَطَّابِ وَ مَعَهُ جَمَاعَةٌ مِنَ الْمُسْلِمِينَ لِلِقَاءِ الْوَفْدِ فَلَمَّا قَرُبُوا مِنْهُ لَمْ يَكُنْ لَهُ هِمَّةٌ إِلَّا السُّؤَالَ عَنِ الْمَقْدِسِيِّ فَقَالُوا يَا أَبَا حَفْصٍ مَا أَغْفَلَكَ عَنِ الْمَقْدِسِيِّ فَقَدْ سَرَقَ وَ فَسَقَ وَ قَصُّوا عَلَيْهِ الْقِصَّةَ
When they were near Al-Medina, upon its dweller (Rasool-Allah-saww) be the most superior of the Salawaat and the greetings, Umar Bin Al-Khattab came out and with him was a group from the Muslims, for receiving the delegation. When they were near him, there did not have the courage for him except the asking about the Maqdisi. They said, ‘O Abu Hafs! How heedless you are from the Maqdisi! He has committed theft, and immorality’, and they narrated the story to him.
فَأَمَرَ بِإِحْضَارِهِ بَيْنَ يَدَيْهِ فَقَالَ لَهُ يَا وَيْلَكَ يَا مَقْدِسِيُّ تُظْهِرُ بِخِلَافِ مَا تُبْطِنُ حَتَّى فَضَحَكَ اللَّهُ تَعَالَى لَأَنْكُلَنَّ بِكَ أَشَدَّ النَّكَالِ وَ هُوَ لَا يَرُدُّ جَوَاباً:
He ordered with presenting him in front of him. He said to him, ‘Woe be unto you, O Maqdisi! You are manifesting opposite to what you are hiding, until Allah-azwj the Exalted has Exposed you. There will be the severest punishment for you!’ And he did not respond any answer.
فَاجْتَمَعَ الْخَلْقُ وَ ازْدَحَمَ النَّاسُ لِيَنْظُرُوا مَا ذَا يَفْعَلُ بِهِ وَ إِذَا بِنُورٍ قَدْ سَطَعَ وَ شُعَاعٍ قَدْ لَمَعَ فَتَأَمَّلُوهُ وَ إِذَا بِهِ عَيْبَةُ عِلْمِ النُّبُوَّةِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- فَقَالَ مَا هَذَا الرَّهَجُ فِي مَسْجِدِ رَسُولِ اللَّهِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ الشَّابَّ الْمَقْدِسِيَّ الزَّاهِدَ قَدْ سَرَقَ وَ فَسَقَ
The people gathered and the crowd thronged to look at what he will be doing with him, and there was a light which had shown, and its rays had filled him with sparkle, and there with him was the receptacle of the knowledge of the Prophet-hood, Ali-asws Bin Abu Talib-asws. He-asws said: ‘What is this discord in the Masjid of Rasool-Allah-saww?’ They said: O Amir Al-Momineen-asws! The Maqdisi youth, the ascetic has committed theft and been immoral!’
فَقَالَ ع وَ اللَّهِ مَا سَرَقَ وَ لَا فَسَقَ وَ لَا حَجَّ أَحَدٌ غَيْرُهُ فَلَمَّا سَمِعَ عُمَرُ كَلَامَهُ قَامَ قَائِماً عَلَى قَدَمَيْهِ وَ أَجْلَسَهُ مَوْضِعَهُ فَنَظَرَ إِلَى الشَّابِّ الْمَقْدِسِيِّ وَ هُوَ مُسَلْسَلٌ وَ هُوَ مُطْرِقٌ إِلَى الْأَرْضِ وَ الْمَرْأَةُ جَالِسَةٌ فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ ع وَيْلَكِ قُصِّي قِصَّتَكِ
He-asws said: ‘By Allah-azwj! He neither stole nor been immoral, nor has anyone performed Hajj apart from him’. When Umar heard his-asws speech, he stood upright upon his feet and seated him-asws in his place. He-asws looked at the Maqdisi youth and he was in chains and he had lowered his head to the ground, and the woman was seated. Amir Al-Momineen-asws said to her: ‘Woe be to you! Narrate your story’.
قَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا الشَّابَّ قَدْ سَرَقَ مَالِي وَ قَدْ شَاهَدَ الْوَفْدُ مَالِي فِي مَزَادَتِهِ وَ مَا كَفَاهُ ذَلِكَ حَتَّى كَانَتْ لَيْلَةٌ مِنَ اللَّيَالِي حَيْثُ قَرُبْتُ مِنْهُ فَاسْتَغْرَقَنِي بِقِرَاءَتِهِ وَ اسْتَنَامَنِي فَوَثَبَ إِلَيَّ وَ وَاقَعَنِي وَ مَا تَمَكَّنْتُ مِنَ الْمُدَافَعَةِ عَنْ نَفْسِي خَوْفاً مِنَ الْفَضِيحَةِ وَ قَدْ حَمَلْتُ مِنْهُ
She said, ‘O Amir Al-Momineen-asws! This youth had stolen my wealth and the delegation witnessed my wealth being in his food sack, and that did not suffice him until it happened, on a night from my nights where I went near him. He drowned me with his recitation, and I slept. He leapt to me and raped me, and I was not able to defend myself fearing from the scandal, and I have become pregnant from him’.
فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ ع كَذَبْتِ يَا مَلْعُونَةُ فِيمَا ادَّعَيْتِ عَلَيْهِ يَا أَبَا حَفْصٍ إِنَّ هَذَا الشَّابَّ مَجْبُوبٌ لَيْسَ مَعَهُ إِحْلِيلٌ وَ إِحْلِيلُهُ فِي حُقٍّ مِنْ عَاجٍ
Amir Al-Momineen-asws said to her: ‘You are lying, O accursed woman, in what you are claiming upon him! O Abu Al-Hafs! This youth is a eunuch. There isn’t any private part with him, and his private part is in an ivory box’.
ثُمَّ قَالَ يَا مَقْدِسِيُّ أَيْنَ الْحُقُّ فَرَفَعَ رَأْسَهُ وَ قَالَ يَا مَوْلَايَ مَنْ عَلِمَ بِذَلِكَ يَعْلَمُ أَيْنَ الْحُقُّ فَالْتَفَتَ إِلَى عُمَرَ وَ قَالَ لَهُ يَا أَبَا حَفْصٍ قُمْ فَأَحْضِرْ وَدِيعَةَ الشَّابِّ فَأَرْسَلَ عُمَرُ فَأَحْضَرَ الْحُقَّ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع فَفَتَحُوهُ وَ إِذَا فِيهِ خِرْقَةٌ مِنْ حَرِيرٍ وَ فِيهَا إِحْلِيلَةٌ
Then he-asws said: ‘O Maqdisi! Where is the box?’ He raised his head and said, ‘O my Master-asws! The one who Taught you that Knows where the box is’. He-asws turned towards Umar and said to him: ‘O Abu Al-Hafs! Arise and present the entrustment of the youth’. Umar sent for it and the box was presented in front of Amir Al-Momineen-asws. He-asws opened it and in it was a silken cloth and in it was his private part’.
فَعِنْدَ ذَلِكَ قَالَ الْإِمَامُ ع قُمْ يَا مَقْدِسِيُّ فَقَامَ فَجَرَّدُوهُ مِنْ ثِيَابِهِ لِيَنْظُرُوهُ وَ لْيُحَقِّقْ مَنِ اتَّهَمَهُ بِالْفِسْقِ فَجَرَّدُوهُ مِنْ ثِيَابِهِ فَإِذَا هُوَ مَجْبُوبٌ فَعِنْدَ ذَلِكَ ضَجَّ الْعَالَمُ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع اسْكُتُوا وَ اسْمَعُوا مِنِّي حُكُومَةً أَخْبَرَنِي بِهَا رَسُولُ اللَّهِ ص
At that, the Imam-asws said: ‘Stand, O Maqdisi!’ He stood up. (He-asws said): ‘Bare him from his clothes and let him look to investigate of the accusation with the adultery’. He was stripped from his clothes and there he was a eunuch. At that, the world (people) clamoured. Amir Al-Momineen-asws said to them: ‘Be quiet and listen from me-asws of a judgment Rasool-Allah-saww has informed me-asws with!’
ثُمَّ قَالَ يَا مَلْعُونَةُ لَقَدْ تَجَرَّأْتِ عَلَى اللَّهِ تَعَالَى وَيْلَكِ أَ مَا أَتَيْتِ إِلَيْهِ وَ قُلْتِ لَهُ كَيْتَ وَ كَيْتَ فَلَمْ يُجِبْكِ إِلَى ذَلِكِ فَقُلْتِ لَهُ وَ اللَّهِ لَأَرْمِيَنَّكَ بِحِيلَةٍ مِنْ حِيَلِ النِّسَاءِ لَا تَنْجُو مِنْهَا فَقَالَتْ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ كَانَ ذَلِكَ
Then he-asws said: ‘O accursed woman! You have been audacious upon Allah-azwj the Exalted! Woe be unto you! Did you not go to him and said to him such and such, but he did not answer you to that, so you said to him, ‘By Allah-azwj! I will accuse you with a trick from the tricks of women, you will not be rescued from it’?’ She said, ‘Yes, O Amir Al-Momineen-asws, that had happened!’
فَقَالَ ع ثُمَّ إِنَّكِ اسْتَنَمْتِيهِ وَ تَرَكْتِ الْكِيسَ فِي مَزَادَتِهِ أَقِرِّي فَقَالَتْ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ اشْهَدُوا عَلَيْهَا ثُمَّ قَالَ لَهَا حَمْلُكِ هَذَا مِنَ الرَّاعِي الَّذِي طَلَبْتِ مِنْهُ الزَّادَ فَقَالَ لَكِ لَا أَبِيعُ الزَّادَ وَ لَكِنْ مَكِّنِينِي مِنْ نَفْسِكِ وَ خُذِي لِحَاجَتِكِ فَفَعَلْتِ ذَلِكِ وَ أَخَذْتِ الزَّادَ وَ هُوَ كَذَا وَ كَذَا قَالَتْ صَدَقْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
He-asws said: ‘Then you waited from him to sleep and left the pouch in his food sack. Do you acknowledge?’ She said, ‘Yes, O Amir Al-Momineen-asws!’ He-asws said: ‘Be witnessed upon us!’ Then he-asws said to her: ‘This pregnancy of yours is from the shepherd whom you sought the provisions from. He said to you, ‘I will not sell you the provision, but enable me from yourself and take for your need’. You did that and you took the provision, and it was such and such’. She said, ‘You speak the truth, O Amir Al-Momineen-asws!’
قَالَ فَضَجَّ الْعَالَمُ فَسَكَّتَهُمْ عَلِيٌّ ع وَ قَالَ لَهَا فَلَمَّا خَرَجْتِ عَنِ الرَّاعِي عَرَضَ لَكِ شَيْخٌ صِفَتُهُ كَذَا وَ كَذَا وَ قَالَ لَكِ يَا فُلَانَةُ فَإِنَّكِ حَامِلٌ مِنَ الرَّاعِي فَصَرَخْتِي وَ قُلْتِي وَا فَضِيحَتَاهْ فَقَالَ لَا بَأْسَ عَلَيْكِ قُولِي لِلْوَفْدِ اسْتَنَامَنِي وَ وَاقَعَنِي وَ قَدْ حَمَلْتُ مِنْهُ فَصَدَّقُوكِ لِمَا ظَهَرَ مِنْ سَرِقَتِهِ فَفَعَلْتِ مَا قَالَ الشَّيْخُ فَقَالَتْ نَعَمْ
He (the narrator) said, ‘The world (people) clamoured and Ali-asws quietened them and said to her: ‘When you went out from the shepherd an old man presented to you. His description is such and such, and he said to you, ‘O so and so! You are pregnant from the shepherd’. You shouted and said, ‘O the scandal of it!’ He said to you, ‘There is no problem upon you. Say to the delegation, ‘He waited for me to sleep and raped me, and I am pregnant from him’. They will ratify you due to what had been manifested from his theft’. You did what the old man had said’. She said, ‘Yes’.
فَقَالَ الْإِمَامُ ع أَ تَعْرِفِينَ ذَلِكِ الشَّيْخَ قَالَتْ لَا قَالَ هُوَ إِبْلِيسُ لَعَنَهُ اللَّهُ فَتَعَجَّبَ الْقَوْمُ مِنْ ذَلِكَ فَقَالَ عُمَرُ يَا أَبَا الْحَسَنِ مَا تُرِيدُ أَنْ تَفْعَلَ بِهَا قَالَ اصْبِرُوا حَتَّى تَضَعَ حَمْلَهَا وَ تَجِدُوا مَنْ تُرْضِعُهُ يُحْفَرْ لَهَا فِي مَقَابِرِ الْيَهُودِ وَ تُدْفَنْ إِلَى نِصْفِهَا وَ تُرْجَمْ بِالْحِجَارَةِ
The Imam-asws said: ‘Do you know that old man?’ She said, ‘No’. He-asws said: ‘He-la is Iblees-la, may Allah-azwj Curse him-la’. The people were astonished from that. Umar said, ‘O Abu Al-Hassan-asws! What do you-asws want to be done with her?’ He-asws said: ‘Be patient until she places her pregnancy (baby), and you can find someone who can breast-feed it. Dig (a grave) for her among the graves of the Jews, and she should be buried up to half her (body), and she should be stoned with the stones’.
فَفُعِلَ بِهَا مَا قَالَ مَوْلَانَا أَمِيرُ الْمُؤْمِنِينَ ع وَ أَمَّا الْمَقْدِسِيُّ فَلَمْ يَزَلْ مُلَازِمُ مَسْجِدِ رَسُولِ اللَّهِ ص إِلَى أَنْ تُوُفِّيَ رَضِيَ اللَّهُ عَنْهُ فَعِنْدَ ذَلِكَ قَامَ عُمَرُ بْنُ الْخَطَّابِ وَ هُوَ يَقُولُ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ قَالَهَا ثَلَاثاً ثُمَّ انْصَرَفَ النَّاسُ وَ قَدْ تَعَجَّبُوا مِنْ حُكُومَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ.
He (Umar) did with her what our Master-asws Amir Al-Momineen-asws had said. And as for the Maqdisi, he did not cease to stick to the Masjid of Rasool-Allah-azwj until he died. May Allah-azwj be Pleased with him. At that, Umar Bin Al-Khattab stood up and he was saying, ‘Had it not been for Ali-asws, Umar would have been destroyed’ – saying it thrice. Then the people left, and they had been astounded from the judgment of Ali-asws Bin Abu Talib-asws’’.[82]
40- يل، الفضائل لابن شاذان فض، كتاب الروضة بِالْإِسْنَادِ يَرْفَعُهُ إِلَى أَبِي جَعْفَرٍ مِيثَمٍ التَّمَّارِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: كُنْتُ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع فِي جَامِعِ الْكُوفَةِ فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ وَ أَصْحَابِ رَسُولِ اللَّهِ ص وَ هُوَ كَأَنَّهُ الْبَدْرُ بَيْنَ الْكَوَاكِبِ إِذْ دَخَلَ عَلَيْنَا مِنْ بَابِ الْمَسْجِدِ رَجُلٌ طَوِيلٌ عَلَيْهِ قَبَاءُ خَزٍّ أَدْكَنُ وَ قَدِ اعْتَمَّ بِعِمَامَةٍ صَفْرَاءَ وَ هُوَ مُتَقَلِّدٌ بِسَيْفَيْنِ
(The book) ‘Al Fazaail’ of Ibn Shazan, (and) ‘Kitab Al Rawza’ –
By the chain raising it to Abu Ja’far Meesam Al-Tammar-ra, may Allah-azwj be Pleased with him-ra, he-ra said, ‘I-ra was in front of Amir Al-Momineen Ali-asws in the central Masjid of Al-Kufa among a group of his-asws companions and companions of Rasool-Allah-saww, and he-asws was like the full moon between the stars, when a tall man entered from a door of the Masjid. Upon him was a black woollen coat, and he had turbaned with a yellow turban, and he had collared with two swords.
فَدَخَلَ وَ بَرَكَ بِغَيْرِ سَلَامٍ وَ لَمْ يَنْطِقْ بِكَلَامٍ فَتَطَاوَلَتْ إِلَيْهِ الْأَعْنَاقُ وَ نَظَرُوا إِلَيْهِ بِالْآمَاقِ وَ قَدْ وَقَفَ عَلَيْهِ النَّاسُ مِنْ جَمِيعِ الْآفَاقِ وَ مَوْلَانَا أَمِيرُ الْمُؤْمِنِينَ ع لَا يَرْفَعُ رَأْسَهُ إِلَيْهِ فَلَمَّا هَدَأَتْ مِنَ النَّاسِ الْحَوَاسُّ أَفْصَحَ عَنْ لِسَانِهِ كَأَنَّهُ حُسَامٌ جُذِبَ عَنْ غِمْدِهِ أَيُّكُمُ الْمُجْتَبَى فِي الشَّجَاعَةِ وَ الْمُعَمَّمُ بِالْبَرَاعَةِ
He entered and stood without greeting and did not speak with any speech. The necks elongated towards him and they looked at him being with the tears, and the people had stood to him from entirety of the corners, and our Master-asws Amir Al-Momineen-asws did not raise his-asws head towards him. When the senses of the people calmed down, he uncovered his tongue as if a sword had been uncovered from its sheath, ‘Which one of you is the Selected in the bravery, and generalised with the ingenuity?
أَيُّكُمُ الْمَوْلُودُ فِي الْحَرَمِ وَ الْعَالِي فِي الشِّيَمِ وَ الْمَوْصُوفُ بِالْكَرَمِ أَيُّكُمُ الْأَصْلَعُ الرَّأْسِ وَ الْبَطَلُ الدَّعَّاسُ وَ الْمُضَيِّقُ لِلْأَنْفَاسِ وَ الْآخِذُ بِالْقِصَاصِ أَيُّكُمْ غُصْنُ أَبِي طَالِبٍ الرَّطِيبُ وَ بَطَلُهُ الْمَهِيبُ وَ الْمُسَهَّمُ الْمُصِيبُ وَ الْقِسْمُ النَّجِيبُ أَيُّكُمْ خَلِيفَةُ مُحَمَّدٍ ص الَّذِي نَصَرَهُ فِي زَمَانِهِ وَ اعْتَزَّ بِهِ سُلْطَانُهُ وَ عَظُمَ بِهِ شَأْنُهُ
Which one of you is the one born in the Sanctuary (Kaaba), and the exalted in the morals, and described with the benevolence? Which one of you is the short-haired of the heard, and the stabbing hero, and the constrained of the breaths, and the seizer with the retaliation? Which one of you is a branch of Abu Talib-asws, the lenient, and the majestic hero, and the accurate archer, and distributor, the captain? Which one of you is caliph of Muhammad-saww who helped him-asws in his-saww era, and his-saww authority was cherished by him-asws, and his-asws glory was magnified by him?’
فَعِنْدَ ذَلِكَ رَفَعَ أَمِيرُ الْمُؤْمِنِينَ ع رَأْسَهُ إِلَيْهِ فَقَالَ مَا لَكَ يَا بَا سَعْدِ بْنَ الْفَضْلِ بْنِ الرَّبِيعِ بْنِ مُدْرِكَةَ بْنِ نَجِيبَةَ بْنِ الصَّلْتِ بْنِ الْحَارِثِ بْنِ وَعْرَانَ بْنِ الْأَشْعَثِ بْنِ أَبِي السَّمْعِ الرُّومِيِّ- اسْأَلْ عَمَّا شِئْتَ أَنَا عَيْبَةُ عِلْمِ النُّبُوَّةِ
During that, Amir Al-Momineen-asws raised his-asws head towards him and said: ‘What is the matter with you, O Sa’ad Bin Al-Fazl Bin Al-Rabie Bin Mudrikah Bin Najeeh Bin Al-Salt Bin Al-Haris Bin Wa’ran Bin Al-Ash’as Bin Abu Al-Sam’ie Al-Rumy? Ask about whatever you so desire to. I-asws am a receptacle of the knowledge of the Prophet-hood’.
قَالَ قَدْ بَلَغَنَا عَنْكَ أَنَّكَ وَصِيُّ رَسُولِ اللَّهِ ص وَ خَلِيفَتُهُ عَلَى قَوْمِهِ بَعْدَهُ وَ أَنَّكَ مُحِلُّ الْمُشْكِلَاتِ وَ أَنَا رَسُولٌ إِلَيْكَ مِنْ سِتِّينَ أَلْفَ رَجُلٍ يُقَالُ لَهُمْ الْعَقِيمَةُ وَ قَدْ حَمَّلُونِي مَيِّتاً قَدْ مَاتَ مِنْ مُدَّةٍ وَ قَدِ اخْتَلَفُوا فِي سَبَبِ مَوْتِهِ وَ هُوَ بِبَابِ الْمَسْجِدِ
He said, ‘It has reached us from you-asws that you-asws are the successor-asws of Rasool-Allah-saww and his-saww caliph upon his-saww people after him-saww, and you are a solver of the problems; and I am a messenger to you-asws from sixty thousand men called Al-Aqeema, and they had loaded me with a deceased who had died from a period, and they had differed in the cause of his death, and he is at the door of the Masjid.
فَإِنْ أَحْيَيْتَهُ عَلِمْنَا أَنَّكَ صَادِقٌ نَجِيبُ الْأَصْلِ وَ تَحَقَّقْنَا أَنَّكَ حُجَّةُ اللَّهِ فِي أَرْضِهِ وَ خَلِيفَةُ مُحَمَّدٍ ص عَلَى قَوْمِهِ وَ إِنْ لَمْ تَقْدِرْ عَلَى ذَلِكَ رَدَدْنَاهُ إِلَى قَوْمِهِ وَ عَلِمْنَا أَنَّكَ تَدَّعِي غَيْرَ الصَّوَابِ وَ تُظْهِرُ مِنْ نَفْسِكَ مَا لَا تَقْدِرُ عَلَيْهِ
If you-asws were to revive him, we will know that you-asws are truthful, excellent of origin, and we shall ratify that you-asws are a Divine Authority in His-azwj earth and the caliph of Muhammad-saww upon his-saww people. And if you are unable upon that, we shall return him to his people and we will know that you-asws are claiming without correctness and are manifesting from yourself-asws what you-asws are not able upon’.
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا مِيثَمُ ارْكَبْ بَعِيرَكَ وَ نَادِ فِي شَوَارِعِ الْكُوفَةِ وَ مَحَالِّهَا مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى مَا أَعْطَاهُ اللَّهُ عَلِيّاً أَخَا رَسُولِ اللَّهِ وَ زَوْجَ ابْنَتِهِ مِنَ الْعِلْمِ الرَّبَّانِيِّ فَلْيَخْرُجْ إِلَى النَّجَفِ فَخَرَجَ النَّاسُ إِلَى النَّجَفِ
Amir Al-Momineen-asws said: ‘O Meesam-ra! Ride upon your camel and call out in the streets of Al-Kufa and its neighbourhoods: ‘One who wants to look at what Allah-azwj has Granted Ali-asws, brother-asws of Rasool-Allah-saww and husband of his-saww daughter-asws, from the Divine knowledge, then let him come out to Al-Najaf!’ So, the people came out to Al-Najaf.
فَقَالَ الْإِمَامُ ع يَا مِيثَمُ هَاتِ الْأَعْرَابِيَّ وَ صَاحِبَهُ فَخَرَجْتُ وَ رَأَيْتُهُ رَاكِباً تَحْتَ الْقُبَّةِ الَّتِي فِيهَا الْمَيِّتُ فَأَتَيْتُ بِهِمَا إِلَى النَّجَفِ فَعِنْدَ ذَلِكَ قَالَ عَلِيٌّ ع قُولُوا فِينَا مَا تَرَوْنَ مِنَّا وَ ارْوُوا عَنَّا مَا تُشَاهِدُونَهُ مِنَّا
The Imam-asws said: ‘O Meesam-ra! Bring the Bedouin and his companion’. He-asws went out and his-asws flag was installed beneath the dome where was the deceased. He-asws came with them both to Al-Najaf. At that, Ali-asws said: ‘Say regarding us-asws what are you are seeing from us-asws, and report from us-asws what you are witnessing from us-asws’.
ثُمَّ قَالَ يَا أَعْرَابِيُّ أَبْرِكِ الْجَمَلَ وَ أَخْرِجْ صَاحِبَكَ أَنْتَ وَ جَمَاعَةٌ مِنَ الْمُسْلِمِينَ قَالَ مِيثَمٌ فَأَخْرَجْتُ تَابُوتاً وَ فِيهِ وَطْءُ دِيبَاجٍ أَخْضَرَ وَ فِيهَا غُلَامٌ أَوَّلُ مَا تَمَّ عِذَارُهُ عَلَى خَدِّهِ بِذَوَائِبَ كَذَوَائِبِ الِامْرَأَةِ الْحَسْنَاءِ
Then he-asws said: ‘O Bedouin! Kneel the camel and bring out your companion, you and a group of the Muslims!’ Meesam-ra said, ‘I brought out a coffin and in it was a wrapping of green brocade and in it was a boy, having just reached puberty. Upon his cheeks were ponytails, like the hair locks of the beautiful woman.
فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع كَمْ لِمَيِّتِكُمْ قَالَ أَحَدٌ وَ أَرْبَعُونَ يَوْماً قَالَ وَ مَا سَبَبُ مَوْتِهِ فَقَالَ الْأَعْرَابِيُّ يَا فَتَى إِنَّ أَهْلَهُ يُرِيدُونَ أَنْ تُحْيِيَهُ لِيُخْبِرَهُمْ مَنْ قَتَلَهُ لِأَنَّهُ بَاتَ سَالِماً وَ أَصْبَحَ مَذْبُوحاً مِنْ أُذُنِهِ إِلَى أُذُنِهِ وَ يُطَالِبُ بِدَمِهِ خَمْسُونَ رَجُلًا يَقْصِدُ بَعْضُهُمْ بَعْضاً فَاكْشِفْ الشَّكَّ وَ الرَّيْبَ يَا أَخَا مُحَمَّدٍ
Ali-asws Bin Abu Talib-asws said: ‘How much (time has passed) for your deceased?’ He said, ‘Forty-one days’. He-asws said: ‘And what is the cause of his death?’ The Bedouin said, ‘O youth! His family are wanting to revive him so he would inform them who killed him, because he had spent the night safely and, in the morning, he had been slaughtered from his ear to his ear, and fifty men are seeking his blood aiming at each other. So, remove the doubt and the suspicion, O brother-asws of Muhammad-saww!’
قَالَ الْإِمَامُ ع قَتَلَهُ عَمُّهُ لِأَنَّهُ زَوَّجَهُ ابْنَتَهُ فَخَلَّاهَا وَ تَزَوَّجَ بِغَيْرِهَا فَقَتَلَهُ حَنَقاً عَلَيْهِ قَالَ الْأَعْرَابِيُّ لَسْنَا نَقْنَعُ بِقَوْلِكَ فَإِنَّا نُرِيدُ أَنْ يَشْهَدَ لِنَفْسِهِ عِنْدَ أَهْلِهِ لِتَرْتَفِعَ الْفِتْنَةُ وَ السَّيْفُ وَ الْقِتَالُ
The Imam-asws said: ‘His-asws paternal uncle killed him because he had married his daughter to him, but he isolated her and married someone else, so he killed him due to rage upon him’. The Bedouin said, ‘We cannot be content with your-asws word, and we want him to testify for himself in the presence of his family, to raise away the discord and the sword, and the killing’.
فَعِنْدَ ذَلِكَ قَامَ الْإِمَامُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ ذَكَرَ النَّبِيَّ ص فَصَلَّى عَلَيْهِ وَ قَالَ يَا أَهْلَ الْكُوفَةِ مَا بَقَرَةُ بَنِي إِسْرَائِيلَ بِأَجَلَّ عِنْدَ اللَّهِ مِنِّي قَدْراً وَ أَنَا أَخُو رَسُولِ اللَّهِ وَ إِنَّهَا أَحْيَتْ مَيِّتاً بَعْدَ سَبْعَةِ أَيَّامٍ
At that, the Imam Ali-asws Bin Abu Talib-asws stood up. He-asws praised Allah-azwj and extolled upon Him-azwj and mentioned the Prophet-saww. He-asws sent Salawaat upon him-saww and said: ‘O people of Al-Kufa! (Surely) the cow of the children of Israel is not more majestic in worth in the Presence of Allah-azwj than I-asws am, and I-asws am the brother-asws of Rasool-Allah-saww, and a dead was revived after seven days’.
ثُمَّ دَنَا أَمِيرُ الْمُؤْمِنِينَ ع مِنَ الْمَيِّتِ وَ قَالَ إِنَّ بَقَرَةَ بَنِي إِسْرَائِيلَ ضُرِبَ بِبَعْضِهَا الْمَيِّتُ فَعَاشَ وَ أَنَا أَضْرِبُ هَذَا الْمَيِّتَ بِبَعْضِي لِأَنَّ بَعْضِي خَيْرٌ مِنَ الْبَقَرَةِ كُلِّهَا
Then Amir Al-Momineen-asws went near the deceased and said: ‘The cow of the children of Israel, part of it was struck upon the deceased, so he came to life, and I-asws am striking this deceased with my-asws own part, because my-asws own part is better than the cow, all of it!’
ثُمَّ هَزَّهُ بِرِجْلِهِ وَ قَالَ لَهُ قُمْ بِإِذْنِ اللَّهِ يَا مُدْرِكَ بْنَ حَنْظَلَةَ بْنِ غَسَّانَ بْنِ بَحِيرِ بْنِ فِهْرِ بْنِ سَلَامَةَ بْنِ الطَّيِّبِ بْنِ الْأَشْعَثِ فَهَا قَدْ أَحْيَاكَ اللَّهُ تَعَالَى عَلَى يَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ
Then he-asws nudged it with his-asws leg and said to it: ‘Stand, by the Permission of Allah-azwj, O Mudrik Bin Hanzala Bin Gassan Bin Baheer Bin Fihr Bin Salama Bin Al-Taiib Bin Al-Ash’as, for here, Allah-azwj the Exalted has Made you live upon the hands of Ali-asws Bin Abu Talib-asws!’
قَالَ مِيثَمٌ التَّمَّارُ فَنَهَضَ غُلَامٌ أَضْوَأُ مِنَ الشَّمْسِ أَضْعَافاً وَ مِنَ الْقَمَرِ أَوْصَافاً فَقَالَ لَبَّيْكَ لَبَّيْكَ يَا حُجَّةَ اللَّهِ عَلَى الْأَنَامِ الْمُتَفَرِّدَ بِالْفَضْلِ وَ الْإِنْعَامِ
Meesam Al-Tammar-ra said, ‘The boy got up, doubly brighter than the sun, and double than the moon in clarity. He said, ‘Here I am! Here I am, O Divine Authority of Allah-azwj upon the people, the one individualised with the merits and the Favours!’
فَعِنْدَ ذَلِكَ قَالَ يَا غُلَامُ مَنْ قَتَلَكَ قَالَ قَتَلَنِي عَمِّي الْحَارِثُ بْنُ غَسَّانَ قَالَ لَهُ الْإِمَامُ ع انْطَلِقْ إِلَى قَوْمِكَ فَأَخْبِرْهُمْ بِذَلِكَ فَقَالَ يَا مَوْلَايَ لَا حَاجَةَ لِي إِلَيْهِمْ أَخَافُ أَنْ يَقْتُلُونِي مَرَّةً أُخْرَى وَ لَا يَكُونَ عِنْدِي مَنْ يُحْيِيَنِي
At that, he-asws said: ‘O boy! Who killed you?’ He said, ‘My paternal uncle Al-Haris Bin Gassan killed me’. The Imam-asws said: ‘Go to your people and inform them with that’. He said, ‘O my Master-asws! There is no need for me to go to them. I fear that they would kill me once again, and there does not happen to be anyone with me who can revive me (again)’.
قَالَ فَالْتَفَتَ الْإِمَامُ إِلَى صَاحِبِهِ وَ قَالَ لَهُ امْضِ إِلَى أَهْلِكَ فَأَخْبِرْهُمْ قَالَ يَا مَوْلَايَ وَ اللَّهِ لَا أُفَارِقُكَ بَلْ أَكُونُ مَعَكَ حَتَّى يَأْتِيَ اللَّهُ بِأَجَلِي مِنْ عِنْدِهِ فَلَعَنَ اللَّهُ مَنِ اتَّضَحَ لَهُ الْحَقُّ وَ جَعَلَ بَيْنَهُ وَ بَيْنَ الْحَقِّ سِتْراً
He (Meesam-ra) said, ‘The Imam-asws turned to his companion and said to him: ‘Go to your family and inform them’. He said, ‘O my Master-asws! By Allah-azwj! I will not separate from you-asws, but I shall be with you until Allah-azwj Brings my death from His-azwj Presence. May Allah-azwj Curse the one to whom the truth is clarified, and he still makes the truth to be a veil between him and the truth’.
وَ لَمْ يَزَلْ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ حَتَّى قُتِلَ بِصِفِّينَ ثُمَّ إِنَّ أَهْلَ الْكُوفَةِ رَجَعُوا إِلَى الْكُوفَةِ وَ اخْتَلَفُوا أَقْوَالًا فِيهِ ع.
And he did not cease to be in front of Amir Al-Momineen-asws until he was killed at Siffeen. Then the people of Al-Kufa returned to Al-Kufa and the words differed regarding him-asws’’.[83]
41- كشف، كشف الغمة مِنْ مَنَاقِبِ الْخُوارِزْمِيِّ عَنِ الزَّمَخْشَرِيِّ مَرْفُوعاً إِلَى الْحَسَنِ ع أَنَّ عُمَرَ بْنَ الْخَطَّابِ أُتِيَ بِامْرَأَةٍ مَجْنُونَةٍ حُبْلَى قَدْ زَنَتْ فَأَرَادَ أَنْ يَرْجُمَهَا فَقَالَ لَهُ عَلِيٌّ ع يَا عُمَرُ أَ مَا سَمِعْتَ مَا قَالَ رَسُولُ اللَّهِ ص قَالَ وَ مَا قَالَ قَالَ قَالَ رَسُولُ اللَّهِ ص رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنِ الْمَجْنُونِ حَتَّى يَبْرَأَ وَ عَنِ الْغُلَامِ حَتَّى يُدْرِكَ وَ عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ قَالَ فَخَلَّى عَنْهَا.
(The book) ‘Kashf Al Ghumma’, from (the book) ‘Manaqib’ of Al Khawarizmi, from Al Zamakhshari, raising it to,
‘Al-Hassan-asws: ‘There was brought to Umar Bin Al-Khattab a pregnant insane woman who had committed adultery. He wanted to stone her to death. Ali-asws said to him: ‘O Umar! Have you not heard what Rasool-Allah-saww had said?’ He said, ‘And what did he-saww say?’ He-asws said: ‘Rasool-Allah-saww said: ‘The pen is raised from three – from an insane one until he is cured, and from the boy until he matures, and from the sleeping one until he wakes up’. He freed her way’’.[84]
وَ مِنْهُ عَنْ عَلِيٍّ ع قَالَ: لَمَّا كَانَ فِي وِلَايَةِ عُمَرَ أُتِيَ بِامْرَأَةٍ حَامِلَةٍ فَسَأَلَهَا عُمَرُ فَاعْتَرَفَتْ بِالْفُجُورِ فَأَمَرَ بِهَا عُمَرُ أَنْ تُرْجَمَ فَلَقِيَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ مَا بَالُ هَذِهِ فَقَالُوا أَمَرَ بِهَا عُمَرُ أَنْ تُرْجَمَ
And from Ali-asws, he (the narrator) said: ‘When it was the governance of Umar, they brought a pregnant woman. Umar asked her and she acknowledged with having been immoral. Umar ordered with her that she should be stoned to death. Ali-asws Bin Abu Talib-asws met her. He-asws said: ‘What is the matter with this one?’ They said, ‘Umar has ordered with her to be stoned to death’.
فَرَدَّهَا عَلِيٌّ ع فَقَالَ أَمَرْتَ بِهَا أَنْ تُرْجَمَ فَقَالَ نَعَمْ اعْتَرَفَتْ عِنْدِي بِالْفُجُورِ فَقَالَ هَذَا سُلْطَانُكَ عَلَيْهَا فَمَا سُلْطَانُكَ عَلَى مَا فِي بَطْنِهَا
Ali-asws returned her and said: ‘Did you order with her to be stoned to death?’ He said, ‘Yes. She acknowledged in my presence with the immorality’. He-asws said: ‘This is your authority upon her, so what is your authority upon what is in her belly?’
ثُمَّ قَالَ لَهُ عَلِيٌّ ع فَلَعَلَّكَ انْتَهَرْتَهَا أَوْ أَخَفْتَهَا فَقَالَ قَدْ كَانَ ذَلِكَ قَالَ أَ وَ مَا سَمِعْتَ رَسُولَ اللَّهِ ص يَقُولُ لَا حَدَّ عَلَى مُعْتَرِفٍ بَعْدَ بَلَاءٍ إِنَّهُ مَنْ قَيَّدْتَ أَوْ حَبَسْتَ أَوْ تَهَدَّدْتَ فَلَا إِقْرَارَ لَهُ
Then Ali-asws said to him: ‘Perhaps if you could have rebuked her or frightened her?’ He said, ‘That has happened’. He-asws said: ‘Or have you not heard Rasool-Allah-saww saying: ‘There is no legal penalty upon an acknowledger after an affliction?’ Surely it is the one you have tied up, or imprisoned, or threatened, so there is no acknowledgment for him?’.
فَخَلَّى عُمَرُ سَبِيلَهَا ثُمَّ قَالَ عَجَزَتِ النِّسَاءُ أَنْ تَلِدَ مِثْلَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ.
Umar freed her way, then said, ‘The women are unable in giving birth to the like of Ali-asws Bin Abu Talib-asws. Had it not been for Ali-asws, Umar would have been destroyed!’’[85]
وَ مِنَ الْمَنَاقِبِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص أَقْضَى أُمَّتِي عَلِيُّ بْنُ أَبِي طَالِبٍ ع.
And from (the book) ‘Al Manaqib’ – From Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww said: ‘The most judicial of my-saww community is Ali-asws Bin Abu Talib-asws’’.[86]
42- يل، الفضائل لابن شاذان فض، كتاب الروضة بِالْإِسْنَادِ يَرْفَعُهُ إِلَى عَمَّارِ بْنِ يَاسِرٍ وَ زَيْدِ بْنِ أَرْقَمَ قَالا كُنَّا بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع وَ كَانَ يَوْمُ الْإِثْنَيْنِ لِسَبْعَةَ عَشَرَ خَلَتْ مِنْ صَفَرٍ وَ إِذَا بِزَعْقَةٍ عَظِيمَةٍ أَمْلَأَتِ الْمَسَامِعَ وَ كَانَ عَلَى دَكَّةِ الْقَضَاءِ فَقَالَ يَا عَمَّارُ ائْتِنِي بِذِي الْفَقَارِ وَ كَانَ وَزْنُهُ سَبْعَةَ أَمْنَانٍ وَ ثُلُثَيْ مَنٍّ مَكِّيٍّ
(The books) ‘Al Fazaail’ of Ibn Shazaan, (and) ‘Kitab Al Rawza’, by the chain raising it to,
‘Ammar Bin Yasser-ra, and Zayd Bin Arqam, both said, ‘We were in front of Amir Al-Momineen-asws, and it was the day of Monday of the seventeenth vacant from (the month of) Safar, when there was a loud shriek filling the ears, and it happened upon the courtroom. He-asws said: ‘O Ammar-ra! Bring me-asws Zulfiqar (sword)!’ And its weight was seven and two-thirds Meccan Mann.
فَجِئْتُ بِهِ فَانْتَضَاهُ مِنْ غِمْدِهِ فَتَرَكَهُ عَلَى فَخِذِهِ وَ قَالَ يَا عَمَّارُ هَذَا يَوْمٌ أَكْشِفُ لِأَهْلِ الْكُوفَةِ الْغُمَّةَ لِيَزْدَادَ الْمُؤْمِنُ وِفَاقاً وَ الْمُخَالِفُ نِفَاقاً يَا عَمَّارُ ائْتِ بِمَنْ عَلَى الْبَابِ
I-ra came with it. He-asws took it out from its sheath and left it upon his-asws thigh, and he-asws said: ‘O Ammar-ra! This is a day I-asws shall remove the anxiety of the people of Al-Kufa for the Momin to be increased in harmony and the hypocrites in hypocrisy. O Ammar-ra! Go to the one at the door’.
قَالَ عَمَّارٌ فَخَرَجْتُ وَ إِذَا عَلَى الْبَابِ امْرَأَةٌ فِي قُبَّةٍ عَلَى جَمَلٍ وَ هِيَ تَشْتَكِي وَ تَصِيحُ يَا غِيَاثَ الْمُسْتَغِيثِينَ وَ يَا بُغْيَةَ الطَّالِبِينَ وَ يَا كَنْزَ الرَّاغِبِينَ وَ يَا ذَا الْقُوَّةِ الْمَتِينَ وَ يَا مُطْعِمَ الْيَتِيمِ وَ يَا رَازِقَ الْعَدِيمِ وَ يَا مُحْيِيَ كُلِّ عَظْمٍ رَمِيمٍ وَ يَا قَدِيمُ سَبَقَ قِدَمُهُ كُلَّ قَدِيمٍ وَ يَا عَوْنَ مَنْ لَيْسَ لَهُ عَوْنٌ وَ لَا مُعِينٌ يَا طَوْدَ مَنْ لَا طَوْدَ لَهُ يَا كَنْزَ مَنْ لَا كَنْزَ لَهُ إِلَيْكَ تَوَجَّهْتُ وَ بِوَلِيِّكَ تَوَسَّلْتُ وَ خَلِيفَةَ رَسُولِكَ قَصَدْتُ فَبَيِّضْ وَجْهِي وَ فَرِّجْ عَنِّي كُرْبَتِي
Ammar-ra said, ‘I-ra went out and there was a woman at the door in a dome upon a camel, and she was complaining and shouting, ‘O Helper of the seekers of help! And O One sought by the seekers! And O Treasure of the desirous! And O One with the strong strength! And O Feeder of the orphans! And O Provider of the bereaved! And O Reviver of every decayed bone! And O Ancient one who ancientness has preceded! And O Supporter of the one who has no supporter for him not helper! O Peak of the one having no peak for him! O Treasure of the one having no treasure for him! To You-azwj I am diverting, and with Your-azwj guardian-asws and caliph of Your-azwj Rasool-saww, I am aiming! Brighten my face and Remove my distress from me!’
قَالَ عَمَّارٌ وَ حَوْلَهَا أَلْفُ فَارِسٍ بِسُيُوفٍ مَسْلُولَةٍ قَوْمٌ لَهَا وَ قَوْمٌ عَلَيْهَا فَقُلْتُ أَجِيبُوا أَمِيرَ الْمُؤْمِنِينَ أَجِيبُوا عَيْبَةَ عِلْمِ النُّبُوَّةِ
Ammar-ra said, ‘And around her were a thousand horsemen with unsheathed swords, a group for her and a group against her. I-ra said, ‘Answer Amir Al-Momineen-asws! Answer receptacle of knowledge of Prophet-hood!’
قَالَ فَنَزَلَتِ الْمَرْأَةُ مِنَ الْقُبَّةِ وَ نَزَلَ الْقَوْمُ مَعَهَا وَ دَخَلُوا الْمَسْجِدَ فَوَقَفَتِ الْمَرْأَةُ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَتْ يَا مَوْلَايَ يَا إِمَامَ الْمُتَّقِينَ إِلَيْكَ أَتَيْتُ وَ إِيَّاكَ قَصَدْتُ فَاكْشِفْ كُرْبَتِي وَ مَا بِي مِنْ غَمَّةٍ فَإِنَّكَ قَادِرٌ عَلَى ذَلِكَ وَ عَالِمٌ بِمَا كَانَ وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ
He (the narrator) said, ‘The woman descended from the dome and the people descended with her, and they entered the Masjid. The woman stood in front of Amir Al-Momineen-asws and she said, ‘O my Master-asws! O Imam-asws of the pious! I have come to you-asws, and it is you I have aimed for, so remove my distress and whatever worries there are with me, for you-asws are able upon that, and a knower with what has happened and what will be happening up to the Day of Qiyamah’.
فَعِنْدَ ذَلِكَ قَالَ يَا عَمَّارُ نَادِ فِي الْكُوفَةِ مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى مَا أَعْطَاهُ اللَّهُ أَخَا رَسُولِ اللَّهِ فَلْيَأْتِ الْمَسْجِدَ
At that, he-asws said: ‘O Ammar-ra! Call out in Al-Kufa: ‘One who want to look at what Allah-azwj has Granted the brother-asws of Rasool-Allah-saww, let him come to the Masjid!’’
قَالَ فَاجْتَمَعَ النَّاسُ حَتَّى امْتَلَأَ الْمَسْجِدُ فَقَامَ أَمِيرُ الْمُؤْمِنِينَ ع وَ قَالَ سَلُونِي مَا بَدَا لَكُمْ يَا أَهْلَ الشَّامِ فَنَهَضَ مِنْ بَيْنِهِمْ شَيْخٌ قَدْ شَابَ عَلَيْهِ بُرْدَةٌ يَمَانِيَّةٌ فَقَالَ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ يَا كَنْزَ الطَّالِبِينَ يَا مَوْلَايَ هَذِهِ الْجَارِيَةُ ابْنَتِي قَدْ خَطَبَهَا مُلُوكُ الْعَرَبِ وَ قَدْ نَكَسَتْ رَأْسِي بَيْنَ عَشِيرَتِي وَ أَنَا مَوْصُوفٌ بَيْنَ الْعَرَبِ وَ قَدْ فَضَحَتْنِي فِي أَهْلِي وَ رِجَالِي لِأَنَّهَا عَاتِقٌ حَامِلٌ
He (the narrator) said, ‘The people gathered until they filled up the Masjid. Amir Al-Momineen-asws stood up and said: ‘Ask me-asws whatever comes to you, O people of Syria!’ An old man called upon who had a Yemeni cloak upon him. He said, ‘Greetings be unto you-asws, O Amir Al-Momineen-asws, and O treasure of the seekers! O my Master-asws! This girl is my daughter. Kings of the Arabs have proposed for her and my head is lowered between my clan, and I am described between the Arabs, and she has shamed me among my family and my men, because she is young (unmarried) pregnant.
وَ أَنَا فَلِيسُ بْنُ عِفْرِيسٍ لَا تُخْمَدُ لِي نَارٌ وَ لَا يُضَامُ لِي جَارٌ وَ قَدْ بَقِيتُ حَائِراً فِي أَمْرِي فَاكْشِفْ لِي هَذِهِ الْغُمَّةَ فَإِنَّ الْإِمَامَ خَبِيرٌ بِالْأَمْرِ فَهَذِهِ غُمَّةٌ عَظِيمَةٌ لَمْ أَرَ مِثْلَهَا وَ لَا أَعْظَمَ مِنْهَا
And I am Faleys Bin Ifrees. Neither has fire been extinguished for me nor has a neighbour been unjust to me, and I have remained confused in my matter. So, remove this sorrow from me, for the Imam-asws is informed with the matters, as this is a mighty sorrow, I have not seen the like of it nor any mightier than it’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا تَقُولِينَ يَا جَارِيَةُ فِيمَا قَالَ أَبُوكَ قَالَتْ يَا مَوْلَايَ أَمَّا قَوْلُهُ إِنِّي عَاتِقٌ صَدَقَ وَ أَمَّا قَوْلُهُ إِنِّي حَامِلٌ فَوَ حَقِّكَ يَا مَوْلَايَ مَا عَلِمْتُ مِنْ نَفْسِي خِيَانَةً قَطُّ وَ إِنِّي أَعْلَمُ أَنَّكَ أَعْلَمُ بِي مِنِّي وَ إِنِّي مَا كَذَبْتُ فِيمَا قُلْتُ فَفَرِّجْ عَنِّي يَا مَوْلَايَ
Amir Al-Momineen-asws said: ‘What are you saying, O girl, regarding what your father has said?’ She said, ‘O my Master-asws! I am young, (that is) true. And as for his words I am pregnant, so by your-asws right, O my Master-asws! I do not know of any betrayal from myself at all, and I know you-asws are more knowing with me than I am, and I have not lied in what I said. So, relieve from me, O my Master-asws!’
قَالَ عَمَّارٌ فَعِنْدَ ذَلِكَ أَخَذَ الْإِمَامُ ذَا الْفَقَارِ وَ صَعِدَ الْمِنْبَرَ فَقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ جاءَ الْحَقُّ وَ زَهَقَ الْباطِلُ إِنَّ الْباطِلَ كانَ زَهُوقاً
Ammar-ra said, ‘At that, the Imam-asws took Zulfiqar (sword) and ascended the pulpit. He-asws said: ‘Allah-azwj is the Greatest! Allah-azwj is the Greatest! ‘The Truth came and the Falsehood vanished, surely the falsehood would always vanish’ [17:81]’.
ثُمَّ قَالَ ع عَلَيَّ بِدَايَةِ الْكُوفَةِ فَجَاءَتِ امْرَأَةٌ تُسَمَّى لَبْنَاءَ وَ هِيَ قَابِلَةُ نِسَاءِ أَهْلِ الْكُوفَةِ فَقَالَ لَهَا اضْرِبِي بَيْنَكِ وَ بَيْنَ النَّاسِ حِجَاباً وَ انْظُرِي هَذِهِ الْجَارِيَةَ عَاتِقٌ حَامِلٌ أَمْ لَا
Then he-asws said: ‘To me-asws with a midwife of Al-Kufa!’ A woman called Labna’a came and she was a midwife of the women of the people of Al-Kufa’. He-asws said to her: ‘Strike a veil between you and the people and look at this unmarried girl whether she is pregnant or not’.
فَفَعَلَتْ مَا أَمَرَ بِهِ ثُمَّ خَرَجَتْ وَ قَالَتْ نَعَمْ يَا مَوْلَايَ هِيَ عَاتِقٌ حَامِلٌ فَعِنْدَ ذَلِكَ الْتَفَتَ الْإِمَامُ إِلَى أَبِي الْجَارِيَةِ وَ قَالَ يَا أَبَا الْغَضَبِ أَ لَسْتَ مِنْ قَرْيَةِ كَذَا وَ كَذَا مِنْ أَعْمَالِ دِمَشْقَ قَالَ وَ مَا هَذِهِ الْقَرْيَةُ قَالَ هِيَ قَرْيَةٌ تُسَمَّى أَسْعَارَ قَالَ بَلَى يَا مَوْلَايَ
She did what she had been ordered with, then she came out and said, ‘Yes, my Master-asws! She is an unmarried, pregnant’. At that, the Imam-asws turned towards the father of the girl and said: ‘O Abu Al-Gazab! Aren’t you from such and such town, from the office bearers of Damascus?’ He said, ‘And what is this town?’ He-asws said: ‘It is a town called As’aar’. He said, ‘Yes, my Master-asws!’
قَالَ وَ مَنْ مِنْكُمْ يَقْدِرُ عَلَى قِطْعَةِ ثَلْجٍ فِي هَذِهِ السَّاعَةِ قَالَ يَا مَوْلَايَ الثَّلْجُ فِي بِلَادِنَا كَثِيرٌ وَ لَكِنْ مَا نَقْدِرُ عَلَيْهِ هَاهُنَا فَقَالَ ع بَيْنَنَا وَ بَيْنَكُمْ مِائَتَانِ وَ خَمْسُونَ فَرْسَخاً قَالَ نَعَمْ يَا مَوْلَايَ
He said, ‘And whom from you is able upon a piece of snow at this time?’ He said, ‘O my Master-asws! There is a lot of snow in our city, but we are not able upon it over here’. He-asws said: ‘Between us and you are two hundred and fifty ‘Farsakhs’ (app. 1250 km)’. He said, ‘Yes, O my Master-asws!’
ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ انْظُرُوا إِلَى مَا أَعْطَاهُ اللَّهُ عَلِيّاً مِنَ الْعِلْمِ النَّبَوِيِّ وَ الَّذِي أَوْدَعَهُ اللَّهُ وَ رَسُولُهُ مِنَ الْعِلْمِ الرَّبَّانِيِّ
Then he-asws said: ‘O you people! Look at what Allah-azwj has Granted Ali-asws, from the knowledge of Prophet-hood, and that which Allah-azwj and His-azwj Rasool-saww have entrusted him-asws from the Divine Knowledge!’
قَالَ عَمَّارُ بْنُ يَاسِرٍ فَمَدَّ يَدَهُ ع مِنْ أَعْلَى مِنْبَرِ الْكُوفَةِ وَ رَدَّهَا وَ إِذَا فِيهَا قِطْعَةٌ مِنَ الثَّلْجِ يَقْطُرُ الْمَاءُ مِنْهَا فَعِنْدَ ذَلِكَ ضَجَّ النَّاسُ وَ مَاجَ الْجَامِعُ بِأَهْلِهِ فَقَالَ ع اسْكُتُوا فَلَوْ شِئْتُ أَتَيْتُ بِجِبَالِهَا
Ammar Bin Yasser-ra said: ‘He-asws extended his-asws hand from the top of the pulpit of Al-Kufa and returned it, and in it there was a piece of snow, the water was dripping from it. At that, the people clamoured, and the central Masjid surged with its people. He-asws said: ‘Be quiet! If I-asws had so desired, I-asws could have come with its mountain’.
ثُمَّ قَالَ يَا دَايَةُ خُذِي هَذِهِ الْقِطْعَةَ مِنَ الثَّلْجِ وَ اخْرُجِي بِالْجَارِيَةِ مِنَ الْمَسْجِدِ وَ اتْرُكِي تَحْتَهَا طَشْتاً وَ ضَعِي هَذِهِ الْقِطْعَةَ مِمَّا يَلِي الْفَرْجَ فَسَتَرَى عَلَقَةً وَزْنُهَا سَبْعُمِائَةٍ وَ خَمْسُونَ دِرْهَماً وَ دَانِقَانِ فَقَالَتْ سَمْعاً وَ طَاعَةً لِلَّهِ وَ لَكَ يَا مَوْلَايَ
Then he-asws said: ‘O midwife! Take this piece of snow and go out from the Masjid with the girl and leave a tray under her and place this piece (of snow) from what follows the private part, and you will see a clot, its weight would be seven hundred and fifty Dirham and two coins’. She said, ‘Listening and obeying is to Allah-azwj, and to you-asws, O my Master-asws!’
ثُمَّ أَخَذَتْهَا وَ خَرَجَتْ بِهَا مِنَ الْجَامِعِ فَجَاءَتْ بِطَسْتٍ فَوَضَعَتِ الثَّلْجَ عَلَى الْمَوْضِعِ كَمَا أَمَرَهَا ع فَرَمَتْ عَلَقَةً وَزَنَتْهَا الدَّايَةُ فَوَجَدَتْهَا كَمَا قَالَ ع فَأَقْبَلَتِ الدَّايَةُ وَ الْجَارِيَةُ فَوَضَعَتِ الْعَلَقَةَ بَيْنَ يَدَيْهِ
Then she took her and went out with her from the central Masjid. She came with a tray and placed the snow upon the place like what he-asws had instructed her. A clot fell, and the midwife weighed it and found to be like what he-asws had said. He-asws said: ‘The midwife and the girl came and placed the clot in front of him-asws.
ثُمَّ قَالَ يَا أَبَا الْغَضَبِ خُذِ ابْنَتَكَ فَوَ اللَّهِ مَا زَنَتْ وَ إِنَّمَا دَخَلَتِ الْمَوْضِعَ الَّذِي فِيهِ الْمَاءُ فَدَخَلَتْ هَذِهِ الْعَلَقَةُ فِي جَوْفِهَا وَ هِيَ بِنْتُ عَشْرِ سِنِينَ وَ كَبِرَتْ إِلَى الْآنَ فِي بَطْنِهَا فَنَهَضَ أَبُوهَا وَ هُوَ يَقُولُ أَشْهَدُ أَنَّكَ تَعْلَمُ مَا فِي الْأَرْحَامِ وَ مَا فِي الضَّمَائِرِ وَ أَنْتَ بَابُ الدِّينِ وَ عَمُودُهُ
Then he-asws said: ‘O Abu Al-Gazab, take your daughter, for by Allah-azwj, she has not committed adultery, and rather she had entered the place in which is the water and this clot (live insect) had entered inside her, and she was a daughter of ten years old and it has been becoming bigger until now’. Her father got up and he was saying, ‘I testify you-asws know what is in the wombs and what is in the consciences, and you-asws are the door of religion and its pillar’.
قَالَ فَضَجَّ النَّاسُ عِنْدَ ذَلِكَ وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ لَنَا الْيَوْمَ خَمْسُ سِنِينَ لَمْ تُمْطِرِ السَّمَاءُ عَلَيْنَا وَ قَدْ أَمْسَكَ عَنِ الْكُوفَةِ هَذِهِ الْمُدَّةَ وَ قَدْ مَسَّنا وَ أَهْلَنَا الضُّرُّ فَاسْتَسْقِ لَنَا يَا وَارِثَ مُحَمَّدٍ
He (the narrator) said, ‘The people clamoured during that and said, ‘O Amir Al-Momineen-asws! Today it will be five years the sky has not rained upon us, and it has been withheld from Al-Kufa for this period, and Harm has touched us and our family [12:88], so pray for rain for us, O inheritor of Muhammad-saww!’
فَعِنْدَ ذَلِكَ قَامَ فِي الْحَالِ وَ أَشَارَ بِيَدِهِ قِبَلَ السَّمَاءِ فَسَالَ الْغَيْثُ حَتَّى بَقِيَتِ الْكُوفَةُ غُدْرَاناً فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ كُفِينَا وَ رَوِينَا فَتَكَلَّمْ بِكَلَامٍ فَمَضَى الْغَيْثُ وَ انْقَطَعَ الْمَطَرُ وَ طَلَعَتِ الشَّمْسُ فَلَعَنَ اللَّهُ الشَّاكَّ فِي فَضْلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع.
During that, he-asws stood up immediately and gestured with his-asws hand in the direction of the sky. There was a downpour of rain to the extent that Al-Kufa remained flooded. They said, ‘O Amir Al-Momineen-asws! It suffices us and we are saturated’. He-asws spoke with a speech and the downpour went, and the rain was terminated, and the sun emerged. May Allah-azwj Curse the doubter regarding the merit of Ali-asws Bin Abu Talib-asws’’.[87]
43- فض، كتاب الروضة يل، الفضائل لابن شاذان بِالْإِسْنَادِ يَرْفَعُهُ إِلَى كَعْبِ الْأَحْبَارِ قَالَ: قَضَى عَلِيٌّ ع قَضِيَّةً فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ قَالُوا إِنَّهُ اجْتَازَ عَبْدٌ مُقَيَّدٌ عَلَى جَمَاعَةٍ فَقَالَ أَحَدُهُمْ إِنْ لَمْ يَكُنْ فِي قَيْدِهِ كَذَا وَ كَذَا فَامْرَأَتُهُ طَالِقٌ ثَلَاثاً فَقَالَ الْآخَرُ إِنْ كَانَ فِيهِ كَمَا قُلْتَ فَامْرَأَتُهُ طَالِقٌ ثَلَاثاً
(The books) ‘Kitab Al Rawza’, (and) ‘Al Fazaail’ of Ibn Shazan – ‘By the chain raised to Ka’ab Al Ahbar who said,
‘Ali-asws judged with a judgment in the era of Umar Bin Al-Khattab. They said that a bound slave was passed by a group. One of them said, ‘If such and such (weight) does not happen to be regarding his shackles, then his wife is divorced thrice’. The other one said, ‘If there happens to be regarding it like what you said, then his wife is divorced thrice’.
قَالَ فَقَامَا فَذَهَبَا مَعَ الْعَبْدِ إِلَى مَوْلَاهُ فَقَالا لَهُ إِنَّا حَلَفْنَا بِالطَّلَاقِ ثَلَاثاً عَلَى قِيدِ هَذَا الْعَبْدِ فَحُلَّهُ نَزِنْهُ فَقَالَ سَيِّدُهُ امْرَأَتُهُ طَالِقٌ ثَلَاثاً إِنْ حَلَّ قَيْدَهُ فَطَلَّقَ الثَّلَاثَةُ نِسَاءَهُمْ
He (the narrator) said, ‘They both stood up with the slave to his master and said to him, ‘We have vowed with three divorced upon the shackles of this slave, so release him (so) we can weigh it’. His master said, ‘His wife is divorced thrice if his binding is released’. So, they (vowed) to divorce their wives thrice.
فَارْتَفَعُوا إِلَى عُمَرَ بْنِ الْخَطَّابِ وَ قَصُّوا عَلَيْهِ الْقِصَّةَ فَقَالَ عُمَرُ مَوْلَاهُ أَحَقُّ بِهِ فَاعْتَزَلُوا نِسَاءَهُمْ
They raised (the issue) to Umar Bin Al-Khattab and they narrated the story to him. Umar said, ‘His master is more rightful with him, so isolate their wives’.
قَالَ فَخَرَجُوا وَ قَدْ وَقَعُوا فِي حَيْرَةٍ فَقَالَ بَعْضُهُمْ لِبَعْضٍ اذْهَبُوا بِنَا إِلَى أَبِي الْحَسَنِ ع لَعَلَّهُ أَنْ يَكُونَ عِنْدَهُ شَيْءٌ فِي هَذَا فَأَتَوْهُ فَقَصُّوا عَلَيْهِ الْقِصَّةَ فَقَالَ لَهُمْ مَا أَهْوَنَ هَذَا
He (the narrator) said, ‘They went out and they had fallen into confusion. One of them said to the other, ‘Come with us to Abu Al-Hassan-asws, perhaps there will happen to be something with him-asws regarding this’. They came to him-asws and narrated the story to him. He-asws said: ‘How easy this is!’
ثُمَّ إِنَّهُ ع أَخْرَجَ جَفْنَةً وَ أَمَرَ أَنْ يَحُطَّ الْعَبْدُ رِجْلَهُ فِي الْجَفْنَةِ وَ أَنْ يُصَبَّ الْمَاءُ عَلَيْهَا ثُمَّ قَالَ ارْفَعُوا قَيْدَهُ مِنَ الْمَاءِ فَرُفِعَ قَيْدُهُ وَ هَبَطَ الْمَاءُ فَأَرْسَلَ عِوَضَهُ زُبُراً مِنَ الْحَدِيدِ إِلَى أَنْ صَعِدَ الْمَاءُ إِلَى مَوْضِعٍ كَانَ فِيهِ الْقَيْدُ ثُمَّ قَالَ أَخْرِجُوا هَذَا الْحَدِيدَ وَ زِنُوهُ فَإِنَّهُ وَزْنُ الْقَيْدِ
Then he-asws brought out a basin and instructed that the slave places his leg in the basin and the water should be poured upon it. Then he-asws said: ‘Raise his shackles from the water!’ They raised his shackles and the water (level) dropped. Then instead he-asws placed a piece of iron until the water (level) ascended to the place it used to be when the shackles were in it. Then he-asws said: ‘Extract this iron and weigh it, for it will be the weight of the shackles’.
قَالَ فَلَمَّا فَعَلُوا ذَلِكَ وَ انْفَصَلُوا وَ حَلَّتْ نِسَاؤُهُمْ عَلَيْهِمْ خَرَجُوا وَ هُمْ يَقُولُونَ نَشْهَدُ أَنَّكَ عَيْبَةُ عِلْمِ النُّبُوَّةِ وَ بَابُ مَدِينَةِ عِلْمِهِ فَعَلَى مَنْ جَحَدَ حَقَّكَ لَعْنَةُ اللَّهِ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ.
He (the narrator) said, ‘When they had done that and separated, and their wives were Permissible unto them, they went out and they were saying, ‘We testify that you-asws are the receptacle of the knowledge of the Prophet-hood, and door of the city of his-saww knowledge. So, upon the one who rejects your-asws right be the Curse of Allah-azwj, and the Angels, and the people in their entirety’’.[88]
يه، من لا يحضره الفقيه فِي رِوَايَةِ عَمْرِو بْنِ شِمْرٍ عَنْ جَعْفَرِ بْنِ غَالِبٍ الْأَسَدِيِ رَفَعَ الْحَدِيثَ وَ ذَكَرَ مِثْلَهُ مَعَ تَغْيِيرٍ وَ نَقْصٍ.
(The book) ‘Man La Yahzar Al-Faqeeh’ – In a report of Amro Bin Shimr, from Ja’far Bin Ghalib Al-Asady raised the Hadeeth and mentioned similar to it with some changes and reductions’’.[89]
44- فض، كتاب الروضة يل، الفضائل لابن شاذان بِالْإِسْنَادِ يَرْفَعُهُ إِلَى الْأَصْبَغِ بْنِ نُبَاتَةَ أَنَّهُ قَالَ: كُنْتُ جَالِساً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هُوَ يَقْضِي بَيْنَ النَّاسِ إِذْ جَاءَهُ جَمَاعَةٌ مَعَهُمْ أَسْوَدُ مَشْدُودُ الْأَكْتَافِ فَقَالُوا هَذَا سَارِقٌ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ يَا أَسْوَدُ سَرَقْتَ قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَهُ ثَكِلَتْكَ أُمُّكَ إِنْ قُلْتَهَا ثَانِيَةً قَطَعْتُ يَدَكَ
(The books) ‘Al Rawza’, (and) ‘Al Fazaail’ of Ibn Shazan, by the chains raising it to Al Asbagh Bin Nubata who said,
‘I was seated in the presence of Amir Al-Momineen Ali-asws Bin Abu Talib-asws and he-asws was judging between the women, when a group came having a black (man) of strong shoulders with them. They said, ‘This one is a thief, O Amir Al-Momineen-asws!’ He-asws said: ‘O black man! Did you steal?’ He said, ‘Yes, O Amir Al-Momineen-asws! He-asws said: ‘May your mother be bereft of you! If you were to say it a second time, I-asws will cut your hand’.
قَالَ نَعَمْ يَا مَوْلَايَ قَالَ وَيْلَكَ انْظُرْ مَا ذَا تَقُولُ سَرَقْتَ قَالَ نَعَمْ يَا مَوْلَايَ فَعِنْدَ ذَلِكَ قَالَ اقْطَعُوا يَدَهُ فَقَدْ وَجَبَ عَلَيْهِ الْقَطْعُ قَالَ فَقُطِعَ يَمِينُهُ فَأَخَذَهَا بِشِمَالِهِ وَ هِيَ تَقْطُرُ دَماً فَاسْتَقْبَلَهُ رَجُلٌ يُقَالُ لَهُ ابْنُ الْكَوَّاءِ فَقَالَ يَا أَسْوَدُ مَنْ قَطَعَ يَمِينَكَ
He said, ‘Yes, O my Master-asws!’ He-asws said: ‘Woe be unto you! What is that you are saying, you committed theft?’ He said, ‘Yes, O my Master-asws!’ At that, he-asws said, ‘Cut his hand, for the cutting is Obligated upon him!’ They cut his right hand, and he took it with his left hand, and it was dripping blood. A man called Ibn Al-Kawa met him and he said, ‘O black man! Who cut your right hand?’
قَالَ قَطَعَ يَمِينِي سَيِّدُ الْوَصِيِّينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ أَوْلَى النَّاسِ بِالْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِمَامُ الْهُدَى وَ زَوْجُ فَاطِمَةَ الزَّهْرَاءِ ابْنَةِ مُحَمَّدٍ الْمُصْطَفَى أَبُو الْحَسَنِ الْمُجْتَبَى وَ أَبُو الْحُسَيْنِ الْمُرْتَضَى السَّابِقُ إِلَى جَنَّاتِ النَّعِيمِ مُصَادِمُ الْأَبْطَالِ الْمُنْتَقِمُ مِنَ الْجُهَّالِ
He said, ‘My right hand was cut by chief of the successors-as, and guide of the resplendent, and foremost of the people with the Momineen, Ali-asws Bin Abu Talib-asws, the Imam-asws of guidance, and husband of Fatima Al-Zahra-asws daughter-asws of Muhammad-saww the Chosen one, father-asws of Al-Hassan-asws the Selected one, and father-asws of Al-Husayn-asws the well-pleased, the preceding to the Gardens of bliss, collider with the champions, the avenger from the ignoramuses;
مُعْطِي الزَّكَاةِ مَنِيعُ الصِّيَانَةِ مِنْ هَاشِمٍ الْقَمْقَامِ ابْنُ عَمِّ الرَّسُولِ الْهَادِي إِلَى الرَّشَادِ وَ النَّاطِقُ بِالسَّدَادِ شُجَاعٌ مَكِّيٌّ جَحْجَاحٌ وَفِيٌّ بَطِينٌ أَنْزَعُ أَمِينٌ مِنْ آلِ حم وَ يس وَ طه وَ الْمَيَامِينَ مُحِلِّي الْحَرَمَيْنِ وَ مُصَلِّي الْقِبْلَتَيْنِ خَاتَمُ الْأَوْصِيَاءِ وَ وَصِيُّ صَفْوَةِ الْأَنْبِيَاءِ
The giver of Zakat, impregnable fortress from (clan of) Hashim-as, the ocean (of knowledge), son-asws of an uncle-as of the Rasool-saww guiding to the rightful guidance, and the speaker with the correctness, brave, Meccan, bearer of vocabulary, loyal, belly filled with knowledge, trustworthy from the family of Ha Meem [41:1] and Ya Seen [36:1] and Ta Ha [20:1], the two right hands of the two Sanctuaries, and the prayer of Salat to two Qiblahs, last of the successors-as and successor-asws of the elite of the Prophets-as;
الْقَسْوَرَةُ الْهُمَامُ وَ الْبَطَلُ الضِّرْغَامُ الْمُؤَيَّدُ بِجَبْرَائِيلَ الْأَمِينِ وَ الْمَنْصُورُ بِمِيكَائِيلَ الْمُبِينِ وَصِيُّ رَسُولِ رَبِّ الْعَالَمِينَ الْمُطْفِئُ نِيرَانَ الْمُوقِدِينَ وَ خَيْرُ مَنْ نَشَأَ مِنْ قُرَيْشٍ أَجْمَعِينَ الْمَحْفُوفُ بِجُنْدٍ مِنَ السَّمَاءِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ عَلَى رَغْمِ أَنْفِ الرَّاغِبِينَ وَ مَوْلَى النَّاسِ أَجْمَعِينَ
The gallant lion, and the hero lion, the one supported by the trustworthy Jibraeel-as, and the one helped by Mikaeel-as, and the clarifying successor-asws of Rasool-saww of Lord-azwj of the worlds, the extinguisher of the ignited fires, and best one growing from Quraysh in their entirety, the one endorsed by an army from the sky, Ali-asws Bin Abu Talib-asws Emir of the Momineen. Upon the rubbing of the nose of the loathing ones, and master of the people in their entirety’.
فَعِنْدَ ذَلِكَ قَالَ لَهُ ابْنُ الْكَوَّاءِ وَيْلَكَ يَا أَسْوَدُ قَطَعَ يَمِينَكَ وَ أَنْتَ تُثْنِي عَلَيْهِ هَذَا الثَّنَاءَ كُلَّهُ قَالَ وَ مَا لِي لَا أُثْنِي عَلَيْهِ وَ قَدْ خَالَطَ حُبُّهُ لَحْمِي وَ دَمِي وَ اللَّهِ مَا قَطَعَنِي إِلَّا بِحَقٍّ أَوْجَبَهُ اللَّهُ عَلَيَّ
At that, Ibn Al-Kawa said to him, ‘Woe be unto you, O black man! He-asws cut your right hand and you are praising upon him-asws with this praise, all of it!’ He said, ‘And why should I not praise upon him-asws, and his-asws love is mingled with my flesh and my blood? By Allah-azwj! He-asws did not cut me except by a right of Allah-azwj Obligated upon me!’
قَالَ فَدَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقُلْتُ سَيِّدِي رَأَيْتُ عَجَباً قَالَ وَ مَا رَأَيْتَ قَالَ صَادَفْتُ أَسْوَداً قُطِعَتْ يَمِينُهُ وَ أَخَذَهَا بِشِمَالِهِ وَ هِيَ تَقْطُرُ دَماً فَقُلْتُ لَهُ يَا أَسْوَدُ مَنْ قَطَعَ يَمِينَكَ قَالَ سَيِّدُ الْمُؤْمِنِينَ وَ أَعَدْتُ عَلَيْهِ
He (Ibn Al Kawa) said, ‘I entered to see Amir Al-Momineen-asws and I said, ‘My Master-asws, I have seen a wonder’. He-asws said: ‘And what did you see?’ He said, ‘I ran into a black man whose right hand had been cut and he was holding it with his left hand, and it was dripping blood. I said to him, ‘O black man! Who cut your right hand?’ He said, ‘Chief of the Momineen’ – and he counted (the praises) to him-asws.
فَقُلْتُ لَهُ وَيْحَكَ قَطَعَ يَمِينَكَ وَ أَنْتَ تُثْنِي عَلَيْهِ هَذَا الثَّنَاءَ كُلَّهُ فَقَالَ وَ مَا لِي لَا أُثْنِي عَلَيْهِ وَ قَدْ خَالَطَ حُبُّهُ لَحْمِي وَ دَمِي وَ اللَّهِ مَا قَطَعَنِي إِلَّا بِحَقٍّ أَوْجَبَهُ اللَّهُ عَلَيَّ
I said to him, ‘Woe be unto you! He-asws cut your right hand and you are praising upon him all of these praises!’ He said, ‘And why should I not praise upon him-asws, and his-asws love is mingled with my flesh and my blood? By Allah-azwj! He-asws did not cut me except due to a right of Allah-azwj having been Obligated upon me’’.
قَالَ فَالْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى وَلَدِهِ الْحَسَنِ وَ قَالَ قُمْ هَاتِ عَمَّكَ الْأَسْوَدَ
He (the narrator) said, ‘Amir Al-Momineen-asws turned towards his-asws son-asws Al-Hassan-asws and said: ‘Arise, and bring your-asws uncle, the black man!’
قَالَ فَخَرَجَ الْحَسَنُ ع فِي طَلَبِهِ فَوَجَدَهُ فِي مَوْضِعٍ يُقَالُ لَهُ كِنْدَةُ وَ أَتَى بِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع ثُمَّ قَالَ لَهُ يَا أَسْوَدُ قَطَعْتُ يَمِينَكَ وَ أَنْتَ تُثْنِي عَلَيَّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا لِي لَا أُثْنِي عَلَيْكَ وَ قَدْ خَالَطَ حُبُّكَ دَمِي وَ لَحْمِي وَ اللَّهِ مَا قَطَعْتَ إِلَّا بِحَقٍّ كَانَ عَلَيَّ مِمَّا يُنْجِي مِنْ عِقَابِ الْآخِرَةِ
He (the narrator) said, ‘Al-Hassan-asws went out in his search in a place called Kindah and came with him to Amir Al-Momineen-asws. Then he-asws said to him: ‘O black man! I-asws cut your right hand and you are praising upon me-asws?’ He said, ‘O Amir Al-Momineen-asws! And why should I not praise upon you-asws and your-asws love had been mingled with my blood and my flesh? By Allah-azwj! You-asws did not cut except due to a right which was upon me, from what would be my salvation from the Punishment of the Hereafter’.
فَقَالَ ع هَاتِ يَدَكَ فَنَاوَلَهُ فَأَخَذَهَا وَ وَضَعَهَا فِي الْمَوْضِعِ الَّذِي قُطِعَتْ مِنْهُ ثُمَّ غَطَّاهَا بِرِدَائِهِ فَقَامَ وَ صَلَّى ع وَ دَعَا بِدُعَاءٍ سَمِعْنَاهُ يَقُولُ فِي آخِرِ دُعَائِهِ آمِينَ ثُمَّ شَالَ الرِّدَاءَ وَ قَالَ اضْبِطِي أَيَّتُهَا الْعُرُوقُ كَمَا كُنْتِ وَ اتَّصِلِي
He-asws said: ‘Give me-asws your hand!’ He gave it to him-asws. He-asws took it and placed it in the place which it had been cut from. Then he-asws covered it with his-asws cloak and he-asws prayed Salat and supplicated with a supplication. We heard him-asws saying in the end of his-asws supplication: ‘Ameen!’ Then he-asws raised the cloak and said: ‘Be exact, o veins, like what you had been, and connect!’
فَقَامَ الْأَسْوَدُ وَ هُوَ يَقُولُ آمَنْتُ بِاللَّهِ وَ بِمُحَمَّدٍ رَسُولِهِ وَ بِعَلِيٍّ- الَّذِي رَدَّ الْيَدَ الْقَطْعَاءَ بَعْدَ تَخْلِيَتِهَا مِنَ الزَّنْدِ ثُمَّ انْكَبَّ عَلَى قَدَمَيْهِ وَ قَالَ بِأَبِي أَنْتَ وَ أُمِّي يَا وَارِثَ عِلْمِ النُّبُوَّةِ.
The black man stood up and he was saying, ‘I believe in Allah-azwj and in Muhammad-saww His-azwj Rasool-saww and in Ali-asws, who returned the cut hand after its being cut away from its forearm’. Then he fell to his-asws feet and said, ‘May my father and my mother be (sacrificed) for you, O inheritor of the knowledge of the Prophet-hood’’.[90]
45- مِنْ كِتَابِ صَفْوَةِ الْأَخْبَارِ قَالَ: قَامَ ابْنُ كَوَّاءَ الْيَشْكُرِيُّ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ بَصِيرٍ بِاللَّيْلِ وَ عَنْ بَصِيرٍ بِالنَّهَارِ وَ عَنْ بَصِيرٍ بِالنَّهَارِ أَعْمَى بِاللَّيْلِ وَ عَنْ بَصِيرٍ بِاللَّيْلِ أَعْمَى بِالنَّهَارِ
(From the book) ‘Sifwat Al Akhbar’ –
He (unknown author) said, ‘Ibn Al-Kawa Al-Yashkari said to Amir Al-Momineen-asws. He said, ‘O Amir Al-Momineen-asws! Inform me about one seeing at night, and about one seen by the day, and one seeing at night and being blind at night, and about one seeing at night and being blind at daytime’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع سَلْ عَمَّا يَعْنِيكَ وَ دَعْ مَا لَا يَعْنِيكَ أَمَّا بَصِيرٌ بِاللَّيْلِ بَصِيرٌ بِالنَّهَارِ فَهَذَا رَجُلٌ آمَنَ بِالرُّسُلِ الَّذِينَ مَضَوْا وَ أَدْرَكَ النَّبِيَّ ص فَآمَنَ بِهِ فَأَبْصَرَ فِي لَيْلِهِ وَ نَهَارِهِ
Amir Al-Momineen-asws said to him: ‘Ask about what concerns you and leave what does not concern you. As for the one seeing at night, seeing at daytime, this is a man who believed in the Messengers-as of the past and came across the Prophet-saww, so he believed in him-saww. So, he saw in his night and his day.
وَ أَمَّا أَعْمَى بِاللَّيْلِ بَصِيرٌ بِالنَّهَارِ فَرَجُلٌ جَحَدَ الْأَنْبِيَاءَ الَّذِينَ مَضَوْا وَ الْكُتُبَ وَ أَدْرَكَ النَّبِيَّ ص فَآمَنَ بِهِ فَعَمِيَ بِاللَّيْلِ وَ أَبْصَرَ بِالنَّهَارِ
And as for the one blind at night seeing by the day, it is a man who rejected the Prophets-as who have passed, and in the Books, and came across the Prophet-saww, so he believed in him-saww. So, he was blind at night and was seeing at daytime.
وَ أَمَّا أَعْمَى بِالنَّهَارِ بَصِيرٌ بِاللَّيْلِ فَرَجُلٌ آمَنَ بِالْأَنْبِيَاءِ وَ الْكُتُبِ وَ جَحَدَ النَّبِيَّ ص فَأَبْصَرَ بِاللَّيْلِ وَ عَمِيَ بِالنَّهَارِ
And as for the one blind at daytime and seeing at night, it is a man who believed in the Prophets-as and the Books (of the past) and rejected the Prophet-saww. So, he was seeing at night and blind at daytime’.
فَقَالَ عَبْدُ اللَّهِ بْنُ الْكَوَّاءِ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ فِي كِتَابِ اللَّهِ آيَةً قَدْ أَفْسَدَتْ قَلْبِي وَ شَكَّكَتْنِي فِي دِينِي فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع ثَكِلَتْكَ أُمُّكَ وَ عَدِمَتْكَ قَوْمُكَ مَا هِيَ
Abdullah Bin Al-Kawa said, ‘O Amir Al-Momineen-asws! There is a Verse in the Book of Allah-azwj which has spoilt my heart and has made me doubt in my religion’. Amir Al-Momineen-asws said to him: ‘May your mother be bereft of you, and may your people deny you! What is it?’
قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ لِمُحَمَّدٍ ص فِي سُورَةِ النُّورِ وَ الطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلاتَهُ وَ تَسْبِيحَهُ مَا هَذَا الطَّيْرُ وَ مَا هَذِهِ الصَّلَاةُ وَ التَّسْبِيحُ
He said, ‘Words of Allah-azwj Mighty and Majestic to Muhammad-saww in Surah Al Noor: and the birds in rows, each has known its Salat and its Glorification, [24:41]. What is this bird and what is this salat and the glorification?’
فَقَالَ وَيْحَكَ إِنَّ اللَّهَ خَلَقَ الْمَلَائِكَةَ فِي صُوَرٍ شَتَّى أَلَا وَ إِنَّ لِلَّهِ مَلَكاً فِي صُورَةِ دِيكٍ أَنَجَ أَشْعَثَ بَرَاثِنُهُ فِي الْأَرَضِينَ السَّابِعَةِ السُّفْلَى وَ عُرْفُهُ تَحْتَ عَرْشِ الرَّحْمَنِ لَهُ جَنَاحٌ فِي الْمَشْرِقِ وَ جَنَاحٌ فِي الْمَغْرِبِ فَالَّذِي فِي الْمَشْرِقِ مِنْ نَارٍ وَ الَّذِي فِي الْمَغْرِبِ مِنْ ثَلْجٍ
‘He-asws said: ‘Woe be to you! Allah-azwj Created the Angels in various images. Indeed, and there is an Angel for Allah-azwj in the image of a rooster of loud voice, dishevelled claws, being in the lowest of the seven skies, and its head is beneath the Throne of the Beneficent. There is a wing for it in the east and a wing in the west. That which is in the east is of fire and that which is in the west is of ice.
فَإِذَا حَضَرَ وَقْتُ الصَّلَاةِ قَامَ عَلَى بَرَاثِنِهِ ثُمَّ رَفَعَ عُنُقَهُ مِنْ تَحْتِ الْعَرْشِ ثُمَّ صَفَقَ بِجَنَاحَيْهِ كَمَا تَصْفِقُ الدِّيكُ فِي مَنَازِلِكُمْ بِنَحْوٍ مِنْ قَوْلِهِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص وَ الطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلاتَهُ وَ تَسْبِيحَهُ مِنَ الدِّيَكَةِ فِي الْأَرْضِ
When the time of the Salat presents, it stands upon its claws, then raises its head beneath the Throne, then flaps its wings like what the roosters tend to flag in your houses, with approximate to its words, and it is the Word of Mighty and Majestic to His-azwj Prophet-saww: ‘and the birds in rows, each has known its Salat and its Glorification, [24:41], from the roosters in the earth’.
فَقَالَ ابْنُ الْكَوَّاءِ فَمَا قَوْلُهُ تَعَالَى بَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسى وَ آلُ هارُونَ تَحْمِلُهُ الْمَلائِكَةُ قَالَ هُوَ عِمَامَةُ مُوسَى وَ عَصَاهُ وَ رَضْرَاضُ الْأَلْوَاحِ وَ إِبْرِيقٌ مِنْ زُمُرُّدٍ وَ طَشْتٌ مِنْ ذَهَبٍ
Ibn Al-Kawa said, ‘So, what (about) Words of the Exalted: what the progeny of Musa and the progeny of Haroun have left, the Angels would be carrying it; [2:248]. He-asws said: ‘It is a turban of Musa-as, and his-as staff, and rubble of the Tablets, and a pitcher of emerald, and a tray of gold’.
قَالَ فَمَنِ الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ قَالَ هُمُ الْأَفْجَرَانِ مِنْ قُرَيْشٍ بَنُو أُمَيَّةَ وَ بَنُو الْمُغِيرَةِ فَأَمَّا بَنُو الْمُغِيرَةِ فَقَطَعَ اللَّهُ دَابِرَهُمْ يَوْمَ بَدْرٍ وَ أَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا حَتَّى حِينٍ
He said, ‘those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28]?’ He-asws said: ‘They are two immoral ones of Quraysh – the clan of Umayya and the clan of Al-Mugheira. As for the clan of Al-Mugheira, Allah-azwj Cut-off their roots on the day of Badr, and as for the clan of Umayya, they are Let to enjoy for a while’.
قَالَ فَمَا بِالْأَخْسَرِينَ أَعْمالًا إِلَى قَوْلِهِ تَعَالَى صُنْعاً قَالَ أَهْلُ حَرُورَاءَ
He said, ‘So what up to His-azwj Words: the greatest losers in deeds [18:103] what they do?’ [18:104]?’ He-asws said: ‘The people of Haroura (Kharijites)’’.
قَالَ أَخْبِرْنِي عَنْ ذِي الْقَرْنَيْنِ أَ نَبِيُّ هُوَ أَمْ مَلَكٌ
He said, ‘Inform me about Zulqarnayyn, is he a Prophet-as or a king?’
قَالَ لَا نَبِيٌّ وَ لَا مَلَكٌ كَانَ عَبْداً لِلَّهِ صَالِحاً أَحَبَّ اللَّهَ فَأَحَبَّهُ وَ نَصَحَ لِلَّهِ فَنَصَحَ اللَّهُ لَهُ أَرْسَلَهُ اللَّهُ إِلَى قَوْمٍ فَضُرِبَ عَلَى قَرْنِهِ الْأَيْمَنِ فَغَابَ عَنْهُمْ مَا شَاءَ اللَّهُ ثُمَّ ظَهَرَ فَضَرَبُوهُ عَلَى قَرْنِهِ الْأَيْسَرِ فَغَابَ عَنْهُمْ ثُمَّ رُدَّ الثَّالِثَةَ فَمَكَّنَهُ اللَّهُ فِي الْأَرْضِ وَ فِيكُمْ مِثْلُهُ يَعْنِي نَفْسَهُ
He-asws said: ‘Neither a Prophet-as nor a king. He was a righteous servant of Allah-azwj loving Allah-azwj so He-azwj Loved him, and he advised for the Sake of Allah-azwj, so Allah-azwj was Advising to him. Allah-azwj Sent him to a people. They struck upon his right horn (side of his head). He was absent from them for as long as Allah-azwj so Desired. Then he appeared, and they struck him upon his left horn (side of his head). He was absent from them. Then he returned of the third time. Allah-azwj Enabled him in the earth, and among you all is his example’ – meaning himself-asws’’.
وَ قَالَ الْأَصْبَغُ بْنُ نُبَاتَةَ أَتَى ابْنُ الْكَوَّاءِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ خَبِّرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ كَلَّمَ أَحَداً مِنْ وُلْدِ آدَمَ قَبْلَ مُوسَى ع فَقَالَ عَلِيٌّ ع قَدْ كَلَّمَ اللَّهُ جَمِيعَ خَلْقِهِ بَرَّهُمْ وَ فَاجِرَهُمْ وَ رَدُّوا عَلَيْهِ الْجَوَابَ
And Al-Asbagh Bin Nubata said, ‘Ibn Al-Kawa came to Amir Al-Momineen-asws and said, ‘Inform me about Allah-azwj Mighty and Majestic, did He-azwj Speak to anyone from the sons of Adam-as before Musa-as?’ Ali-asws said: ‘Allah-azwj has Spoken to entirety of His-azwj creatures, their righteous ones and their immoral ones, and they did respond the answer’.
فَثَقُلَ ذَلِكَ عَلَى ابْنِ الْكَوَّاءِ وَ لَمْ يَعْرِفْهُ فَقَالَ كَيْفَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ أَ وَ مَا تَقْرَأُ كِتَابَ اللَّهِ إِذْ يَقُولُ لِنَبِيِّهِ فِيكُمْ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى شَهِدْنا فَقَدْ أَسْمَعَهُمْ كَلَامَهُ وَ رَدُّوا الْجَوَابَ عَلَيْهِ كَمَا تَسْمَعُ فِي قَوْلِهِ تَعَالَى قالُوا بَلى
That was heavy upon Ibn Al-Kawa and he did not understand it. He said, ‘How was that so, O Amir Al-Momineen-asws?’ He-asws said: ‘Or do you not read the Book of Allah-azwj when He-azwj Said to His-azwj Prophet-saww among you all: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. So, He-azwj did Make them hear His-azwj Speech, and they had responded the answer to Him-azwj, like what you hear in Words of the Exalted: They said, ‘Yes, [7:172].
وَ قَالَ لَهُمْ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا الرَّحْمَنُ الرَّحِيمُ فَأَقَرُّوا لَهُ بِالطَّاعَةِ وَ الرُّبُوبِيَّةِ وَ بَيَّنَ الْأَنْبِيَاءَ وَ الرُّسُلَ وَ الْأَوْصِيَاءَ وَ أَمَرَ الْخَلْقَ بِطَاعَتِهِمْ فَأَقَرُّوا بِذَلِكَ فِي الْمِيثَاقِ
And He-azwj Said to them: “Me-azwj! I-azwj am Allah-azwj. There is no god except Me-azwj, the Beneficent, the Merciful!” They acknowledge to Him-azwj with the obedience and the Lordship, and He-azwj Explained the Prophets-as, and the Messengers-as, and the successors-as, and Commanded them people with obeying them-as. They acknowledged with that during the Covenant.
فَقَالَتِ الْمَلَائِكَةُ عِنْدَ إِقْرَارِهِمْ بِذَلِكَ شَهِدْنا عَلَيْكُمْ يَا بَنِي آدَمَ أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هذا الدِّينِ وَ هَذَا الْأَمْرِ وَ النَّهْيِ غافِلِينَ
The Angels said during their acknowledgment with that: we testify’. [7:172] upon you all, O children of Adam-as, “Lest you should be saying on the Day of Judgment, ‘We were of this’ [7:172] religion, and this Command, and the Prohibition, oblivious [7:172]’’.
وَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي الْخُنْثَى وَ هِيَ الَّتِي يَكُونُ لَهَا مَا لِلرِّجَالِ وَ مَا لِلنِّسَاءِ إِنْ بَالَتْ مِنَ الْفَرْجِ فَلَهَا مِيرَاثُ النِّسَاءِ وَ إِنْ بَالَتْ مِنَ الذَّكَرِ فَلَهُ مِيرَاثُ الذَّكَرِ وَ إِنْ بَالَتْ مِنْ كِلَيْهِمَا عُدَّ أَضْلَاعُهُ فَإِنْ زَادَتْ وَاحِدَةٌ عَلَى أَضْلُعِ الرَّجُلِ فَهِيَ امْرَأَةٌ وَ إِنْ نَقَصَتْ فَهِيَ رَجُلٌ
And Amir Al-Momineen-asws judged regarding the eunuch, and she is the one for whom happened to be what is for the men and what is for the women, that if she urinates from her passage, for her would be inheritance of the women, and if she urinates from the manhood, for him would be inheritance of the male, and if she were to urinate from both of them, his ribs would be counted, it is more by one upon the ribs of the man, then she is a woman, and if it is less, then he is a man.
وَ قَضَى أَيْضاً فِي الْخُنْثَى فَقَالَ يُقَالُ لِلْخُنْثَى أَلْزِقْ بَطْنَكَ بِالْحَائِطِ وَ بُلْ فَإِنْ أَصَابَ بَوْلُهُ الْحَائِطَ فَهُوَ ذَكَرٌ وَ إِنِ انْتَكَصَ كَمَا يَنْتَكِصُ الْبَعِيرُ فَهُوَ امْرَأَةٌ
And he-asws judged as well regarding the eunuch, so he said: ‘It would be said to the eunuch, ‘Adhere your belly with the wall and urinate. If his urine hit the wall, he is a male, and it is falls short like what the camel falls short, she is a woman.
وَ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي رَجُلٍ ادَّعَتِ امْرَأَتُهُ أَنَّهُ عِنِّينٌ فَأَنْكَرَ الزَّوْجُ ذَلِكَ فَأَمَرَ النِّسَاءَ أَنْ [يَحْشُونَ] فَرْجَ الِامْرَأَةِ بِالْخَلُوقِ وَ لَمْ يُعْلَمْ زَوْجُهَا بِذَلِكَ ثُمَّ قَالَ لِزَوْجِهَا ائْتِهَا فَإِنْ تَلَطَّخَ الذَّكَرُ بِالْخَلُوقِ فَلَيْسَ بِعِنِّينٍ
And Amir Al-Momineen-asws judged regarding a man who his wife claimed that he was impotent. The husband denied that. He-asws instructed the women that they should insert perfume into the private part of the wife, and he-asws did not let the husband know with that. Then he-asws said to the husband: ‘Go to her! So, if the manhood is smudged with the perfume, he isn’t impotent’.
وَ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ إِنَّ هَذَا مَمْلُوكِي تَزَوَّجَ بِغَيْرِ إِذْنِي فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَرِّقْ بَيْنَهُمَا أَنْتَ فَالْتَفَتَ الرَّجُلُ إِلَى مَمْلُوكِهِ وَ قَالَ يَا خَبِيثُ طَلِّقِ امْرَأَتَكَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْعَبْدِ إِنْ شِئْتَ فَطَلِّقْ وَ إِنْ شِئْتَ فَأَمْسِكْ.
And he (the narrator) said, ‘A man came to Amir Al-Momineen-asws and said, ‘This slave has got married without my permission’. Amir Al-Momineen-asws said to him: ‘You effect separation between the two’. The man turned to his slave and said, ‘O wicked one! Divorce your wife’. Amir Al-Momineen-asws said to the slave: ‘If you like, divorce, and if you like, withhold’’.[91]
قال كان قول المالك للعبد طلق امرأتك رضاه بالتزويج فصار الطلاق عند ذلك للعبد.
Note – He said, ‘The words of the owner to the slave, ‘Divorce your wife’ was his agreement (acknowledgment) with the marriage (having taken place), so the divorce came to be for the slave (up to him) during that’’.
رَوَى أَبُو الْمَلِيحِ الْهُذَلِيُّ عَنْ أَبِيهِ قَالَ: كُنَّا جُلُوساً عِنْدَ عُمَرَ بْنِ الْخَطَّابِ إِذْ دَخَلَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ الرُّومِ قَالَ لَهُ أَنْتَ مِنَ الْعَرَبِ قَالَ نَعَمْ قَالَ أَمَا إِنِّي أَسْأَلُكَ عَنْ ثَلَاثَةِ أَشْيَاءَ فَإِنْ خَرَجْتَ إِلَيَّ مِنْهَا آمَنْتُ بِكَ وَ صَدَّقْتُ نَبِيَّكَ مُحَمَّداً قَالَ سَلْ عَمَّا بَدَا لَكَ يَا كَافِرُ
It is reported by Abu Al Maleeh Al Huzly, from his father who said,
‘We were seated in the presence of Umar Bin Al-Khattab when there entered upon us a man from the people of Rome. He said to him, ‘Are you from the Arabs?’ He said, ‘Yes’. He said, ‘But I ask you about three things, so if you were to extract to me from these, I shall believe in you and ratify your Prophet-saww Muhammad-saww’. He (Umar) said, ‘Ask about whatever comes to you, O Kafir!’
قَالَ أَخْبِرْنِي عَمَّا لَا يَعْلَمُهُ اللَّهُ وَ عَمَّا لَيْسَ لِلَّهِ وَ عَمَّا لَيْسَ عِنْدَ اللَّهِ قَالَ عُمَرُ مَا أَتَيْتَ يَا كَافِرُ إِلَّا كُفْراً إِذْ دَخَلَ عَلَيْنَا أَخُو رَسُولِ اللَّهِ ص عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ لِعُمَرَ أَرَاكَ مُغْتَمّاً
He said, ‘Inform me about what Allah-azwj does not know, and about what isn’t for Allah-azwj, and about what isn’t with Allah-azwj’. Umar said, ‘O Kafir! You have not come with except Kufr’, when the brother-asws of Rasool-Allah-saww Ali-asws Bin Abu Talib-asws entered upon us. He-asws said to Umar: ‘I see you gloomy’.
فَقَالَ وَ كَيْفَ لَا أَغْتَمُّ يَا ابْنَ عَمِّ رَسُولِ اللَّهِ وَ هَذَا الْكَافِرُ يَسْأَلُنِي عَمَّا لَا يَعْلَمُهُ اللَّهُ وَ عَمَّا لَيْسَ لِلَّهِ وَ عَمَّا لَيْسَ عِنْدَ اللَّهِ فَهَلْ لَكَ فِي هَذَا شَيْءٌ يَا أَبَا الْحَسَنِ قَالَ نَعَمْ
He said, ‘And how can I not be gloomy, O son-asws of uncle-as of Rasool-Allah-saww, and this Kafir has asked me about what Allah-azwj does not know, and about what isn’t for Allah-azwj, and about what isn’t with Allah-azwj! Is there for you anything regarding this, O Abu Al-Hassan-asws?’ He said, ‘Yes’.
قَالَ فَرَّجَ اللَّهُ عَنْكَ وَ إِلَّا وَ قَدْ تَصَدَّعَ قَلْبِي فَقَدْ قَالَ النَّبِيُّ ص أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا فَمَنْ أَحَبَّ أَنْ يَدْخُلَ الْمَدِينَةَ فَلْيَقْرَعِ الْبَابَ قَالَ فَرَّجَ اللَّهُ عَنْكَ وَ إِلَّا وَ قَدْ تَصَدَّعَ قَلْبِي فَقَدْ قَالَ النَّبِيُّ ص أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا فَمَنْ أَحَبَّ أَنْ يَدْخُلَ الْمَدِينَةَ فَلْيَقْرَعِ الْبَابَ
He said, ‘May Allah-azwj Relieve you, and my heart is in pain. The Prophet-saww had said: ‘I-saww am the city of knowledge and Ali-asws is its door. So, the one who loves to enter the city, then let him knock on the door’.
فَقَالَ أَمَّا مَا لَا يَعْلَمُهُ اللَّهُ فَلَا يَعْلَمُ اللَّهُ أَنَّ لَهُ شَرِيكاً وَ لَا وَزِيراً وَ لَا صَاحِبَةً وَ لَا وَلَداً وَ شَرَحَهُ فِي الْقُرْآنِ قُلْ أَ تُنَبِّئُونَ اللَّهَ بِما لا يَعْلَمُ وَ أَمَّا مَا لَيْسَ عِنْدَ اللَّهِ فَلَيْسَ عِنْدَهُ ظُلْمٌ لِلْعِبَادِ وَ أَمَّا مَا لَيْسَ لِلَّهِ فَلَيْسَ لَهُ ضِدٌّ وَ لَا نِدٌّ وَ لَا شَبَهٌ وَ لَا مِثْلٌ
He said, ‘As for what Allah-azwj does not know, so Allah-azwj does not know that there is an associate for Him-azwj, nor a Vizier, nor a female companion, nor a son, and He-azwj has Explained it in the Quran: Say: ‘Are you informing Allah of what He does not know [10:18]. And as for what isn’t with Allah-azwj, there isn’t any injustice with Him-azwj for the servants. As for what isn’t for Allah-azwj, so there isn’t for Him any adversary, nor a match, nor any resemblance, nor any example’.
قَالَ فَوَثَبَ عُمَرٌ وَ قَبَّلَ مَا بَيْنَ عَيْنَيْ عَلِيٍّ ع ثُمَّ قَالَ يَا أَبَا الْحَسَنِ مِنْكُمْ أَخَذْنَا الْعِلْمَ وَ إِلَيْكُمْ يَعُودُ وَ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ فَمَا بَرِحَ النَّصْرَانِيُّ حَتَّى أَسْلَمَ وَ حَسُنَ إِسْلَامُهُ
He (the narrator) said, ‘Umar leapt up and kissed what was between the eyes of Ali-asws, then said, ‘O Abu Al-Hassan-asws! We take the knowledge from you-asws and return to you-asws, and had it not been for Ali-asws, Umar would have been destroyed!’ The Christian did not depart until he became a Muslim, and his Islam was good’’.
وَ قَضَى بِالْبَصْرَةِ لِقَوْمٍ حَدَّادِينَ اشْتَرَوْا بَابَ حَدِيدٍ مِنْ قَوْمٍ فَقَالَ أَصْحَابُ الْبَابِ كَذَا وَ كَذَا مَنّاً فَصَدَّقُوهُمْ وَ ابْتَاعُوهُ فَلَمَّا حَمَلُوا الْبَابَ عَلَى أَعْنَاقِهِمْ قَالُوا لِلْمُشْتَرِي مَا فِيهِ مَا ذَكَرُوهُ مِنَ الْوَزْنِ فَسَأَلُوهُمُ الْحَطِيطَةَ فَأَبَوْا فَارْتَجَعُوا عَلَيْهِمْ فَصَارُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع
And he-asws judged at Al-Basra for a group of ironmongers having purchased an iron door from some people. The owner of the door said, ‘Such and such (weight) is from us’. They ratified (believed) him and they followed him. When they carried the door upon their necks, they said to the seller, ‘There isn’t the weight in it that you had mentioned’. They asked them for the discount, but they refused. They retracted upon them, so they came to Amir Al-Momineen-asws.
فَقَالَ أَدُلُّكُمْ احْمِلُوهُ إِلَى الْمَاءِ فَحُمِلَ فَطُرِحَ فِي زَوْرَقٍ صَغِيرٍ وَ عُلِّمَ عَلَى الْمَوْضِعِ الَّذِي بَلَغَهُ الْمَاءُ ثُمَّ قَالَ أَرْجِعُوا مَكَانَهُ تَمْراً مَوْزُوناً فَمَا زَالُوا يَطْرَحُونَ شَيْئاً بَعْدَ شَيْءٍ مَوْزُوناً حَتَّى بَلَغَ الْغَايَةَ قَالَ كَمْ طَرَحْتُمْ قَالُوا كَذَا وَ كَذَا مَنّاً وَ رِطْلًا قَالَ ع وَزْنُهُ هَذَا
He-asws said: ‘I-asws shall point for you all. Carry it to the water!’ It was carried and dropped in small boat, and the place where the water reached was known (marked). Then he-asws said: ‘Return weighed dates in its place!’ They did not cease to drop the weighed thing after the weighed thing until it (water level) reached the peak (marking). He-asws said: ‘How much did you drop?’ They said, ‘Such and such ‘Mann’ and ‘Ratl’ (units of weight)’. He-asws said: ‘Its weight is this!’’
وَ قَضَى فِي رَجُلٍ كِنْدِيٍّ أَمَرَ بِقَطْعِ يَدِهِ وَ ذَلِكَ أَنَّهُ سَرَقَ وَ كَانَ الرَّجُلُ مِنْ أَحْسَنِ النَّاسِ وَجْهاً وَ أَنْظَفِهِمْ ثَوْباً فَقَالَ عَلِيٌّ ع مَا أَرَى مِنْ حُسْنِ وَجْهِكَ وَ نَظَافَةِ ثَوْبِكَ وَ مَكَانِكَ مِنَ الْعَرَبِ تَفْعَلُ مِثْلَ هَذَا الْفِعْلِ
And he-asws judged regarding a man from Kinda (Kindy), ordering with cutting his hand, and that is because he had stolen, and the man was from the people handsome of face, and of cleanest clothes. Ali-asws said: ‘I-asws have not seen from the beauty of your face and cleanness of your clothes, and your position from the Arabs doing the like of this deed’.
فَنَكَسَ الْكِنْدِيُّ ثُمَّ قَالَ اللَّهَ اللَّهَ فِي أَمْرِي يَا أَمِيرَ الْمُؤْمِنِينَ- فَلَا وَ اللَّهِ مَا سَرَقْتُ شَيْئاً قَطُّ غَيْرَ هَذِهِ الدَّفْعَةِ فَقَالَ لَهُ وَيْحَكَ قَدْ عَسَى أَنَّ اللَّهَ الْعَلِيَّ الْكَرِيمَ لَا يُؤَاخِذُكَ بِذَنْبٍ وَاحِدٍ أَذْنَبْتَهُ إِنْ شَاءَ فَبَكَى الْكِنْدِيُّ
The Kindy said lowered his head, then said, ‘Allah-azwj! Allah-azwj regarding my affair, O Amir Al-Momineen-asws! By Allah-azwj! I have not stolen anything at all, apart from this instance’. He-asws said to him: ‘Woe be to you! Perhaps Allah-azwj the Exalted, the Benevolent will not be Seizing you for one sin you have committed, if He-azwj so Desires’. The Kindy cried.
فَأَطْرَقَ أَمِيرُ الْمُؤْمِنِينَ ع مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ وَ قَالَ مَا أَجِدُ يَسَعُنِي إِلَّا قَطْعُكَ فَاقْطَعُوهُ فَبَكَى الْكِنْدِيُّ وَ تَعَلَّقَ بِثَوْبِهِ وَ قَالَ اللَّهَ اللَّهَ فِي عِيَالِي فَإِنَّكَ إِنْ قَطَعْتَ يَدِي هَلَكْتُ وَ هَلَكَ عِيَالِي وَ إِنِّي أَعُولُ ثَلَاثَةَ عَشَرَ عِيَالًا مَا لَهُمْ غَيْرِي
Amir Al-Momineen-asws lowered his-asws head for a while, then raised his-asws head and said: ‘I-asws cannot find any leeway except cutting you. So, cut him!’ The Kindy cried and covered with his clothes and said: ‘Allah-azwj! Allah-azwj regarding my dependants, for if you-asws were to cut my hand, I would be destroyed and my dependants would be destroyed, and I am in charge of thirteen dependants. There is no one for them apart from me’.
فَأَطْرَقَ مَلِيّاً يَنْكُتُ الْأَرْضَ بِيَدِهِ ثُمَّ قَالَ مَا أَجِدُ يَسَعُنِي إِلَّا قَطْعُكَ أَخْرِجُوهُ فَاقْطَعُوا يَدَهُ
He-asws lowered his head for a while, making marks in the ground by his-asws hand, then said: ‘I-asws cannot find any leeway except to cut you. Take him out and cut his hand!’
فَلَمَّا وَقَعَتْ يَدُهُ الْمَقْطُوعَةُ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ الْكِنْدِيُّ وَ اللَّهِ لَقَدْ سَرَقْتُ تِسْعاً وَ تِسْعِينَ مَرَّةً وَ إِنَّ هَذِهِ تَمَامُ الْمِائَةِ كُلُّ ذَلِكَ يَسْتُرُ اللَّهُ عَلَيَّ
When his cut hand fell in front of Amir Al-Momineen-asws, the Kindy said, ‘By Allah-azwj! I have stolen ninety-nine times, and this is a complete hundred. During all that, Allah-azwj had Veiled upon me’.
قَالَ فَقَالَ النَّاسُ لَهُ فَمَا كَانَ لَكَ فِي طُولِ هَذِهِ الْمُدَّةِ زَاجِرٌ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَقَدْ فَرَّجَ عَنِّي قَدْ كُنْتُ مَغْمُوماً بِمَقَالَتِكَ الْأَوَّلَةِ وَ إِنَّ اللَّهَ حَلِيمٌ كَرِيمُ لَا يُعَجِّلُ عَلَيْكَ إِنْ شَاءَ فِي أَوَّلِ ذَنْبٍ
He (the narrator) said, ‘The people said to him-asws, ‘So what happened to you-asws in prolonging the rebuking for this period?’ Amir Al-Momineen-asws said: ‘He has relieved from me-asws. I-asws was gloomy with his first words (that it was his first time), and Allah-azwj is Lenient, Benevolent. He-azwj will not Hasten upon you, if He-azwj so Desires, regarding the first sin’.
فَوَثَبَ النَّاسُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالُوا وَفَّقَكَ اللَّهُ فَمَا أَبْقَاكَ لَنَا فَنَحْنُ بِخَيْرٍ وَ نِعْمَةٍ.
The people leapt towards Amir Al-Momineen-asws and they said, ‘May Allah-azwj Harmonise you-asws! For as long as He-azwj Causes you-asws to remain alive for us, we are with goodness and Favour and bounty’’.[92]
46- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع وَ هُوَ جَالِسٌ فِي الْمَسْجِدِ بِالْكُوفَةِ بِقَوْمٍ وَ هُمْ يَأْكُلُونَ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع أَكَلْتُمْ وَ أَنْتُمْ مُفْطِرُونَ قَالُوا نَعَمْ قَالَ أَ يَهُودُ أَنْتُمْ قَالُوا لَا قَالَ فَنَصَارَى قَالُوا لَا قَالَ فَعَلَى شَيْءٍ مِنْ هَذِهِ الْأَدْيَانِ مُخَالِفِينَ لِلْإِسْلَامِ قَالُوا بَلْ مُسْلِمُونَ
(The book) ‘Al Kafi’ – Ali Bin Muhammad, from Abdullah Bin Is’haq, from Al-Hassan Bin Ali Bin Suleyman, from Muhammad Bin Imran,
‘From Abu Abdullah-asws having said: ‘They came to Amir Al-Momineen-asws, and he-asws was seated in the Masjid in Al-Kufa, with a group of people were found to be eating in the daytime during a Month of Ramazan. Amir Al-Momineen-asws said to them: ‘You were eating and breaking the Fast?’ They said, ‘Yes’. He-asws said: ‘You are Jews?’ They said, ‘No’. He-asws said: ‘Christians?’ They said, ‘No’. He-asws said: ‘So which of the Religions different to Al-Islam?’ They said, ‘But, (we are) Muslims’.
قَالَ فَسَفْرٌ أَنْتُمْ قَالُوا لَا قَالَ فِيكُمْ عِلَّةٌ اسْتَوْجَبْتُمُ الْإِفْطَارَ وَ لَا نَشْعُرُ بِهَا فَإِنَّكُمْ أَبْصَرُ بِأَنْفُسِكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ قَالُوا بَلْ أَصْبَحْنَا مَا بِنَا عِلَّةٌ
He-asws said: ‘So you are travelling?’ They said, ‘No’. He-asws said: ‘Is there among you an illness Obligating breaking of the Fast which we-asws are not notified of, but you are more with an insight into yourselves, because Allah-azwj Mighty and Majestic is Saying But! The human being is a witness against himself [75:14]’. They said, ‘But, we are such that we are not with an excuse’.
قَالَ فَضَحِكَ أَمِيرُ الْمُؤْمِنِينَ ع ثُمَّ قَالَ تَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالُوا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَا نَعْرِفُ مُحَمَّداً قَالَ فَإِنَّهُ رَسُولُ اللَّهِ قَالُوا لَا نَعْرِفُهُ بِذَلِكَ إِنَّمَا هُوَ أَعْرَابِيٌّ دَعَا إِلَى نَفْسِهِ فَقَالَ إِنْ أَقْرَرْتُمْ وَ إِلَّا قَتَلْتُكُمْ قَالُوا وَ إِنْ فَعَلْتَ
He (the narrator) said, ‘Amir Al-Momineen-asws smiled, then said: ‘Are you testifying that there is no god except for Allah-azwj and that Muhammad-saww is Rasool-Allah-saww?’ They said, ‘We testify that there is no god except for Allah-azwj, and (but) we do not recognise Muhammad-saww’. He-asws said: ‘But, he-saww is Rasool-Allah-saww!’ They said, ‘We do not recognise him-saww with that. But rather, he-saww is a Bedouin who called to himself-saww’. He-asws said: ‘Either you accept or else I shall kill you’. They said, ‘Even if you-asws do so’.
فَوَكَّلَ بِهِمْ شُرْطَةَ الْخَمِيسِ وَ خَرَجَ بِهِمْ إِلَى الظَّهْرِ ظَهْرِ الْكُوفَةِ وَ أَمَرَ أَنْ يُحْفَرَ حَفِيرَتَانِ حُفِرَ أَحَدُهُمَا إِلَى جَنْبِ الْأُخْرَى ثُمَّ خَرَقَ فِيمَا بَيْنَهُمَا كُوَّةً ضَخْمَةً شِبْهَ الْخَوْخَةِ وَ قَالَ لَهُمْ إِنِّي وَاضِعُكُمْ فِي أَحَدِ هَذَيْنِ الْقَلِيبَيْنِ وَ أُوقِدُ فِي الْأُخْرَى النَّارَ فَأَقْتُلُكُمْ بِالدُّخَانِ قَالُوا وَ إِنْ فَعَلْتَ فَ إِنَّما تَقْضِي هذِهِ الْحَياةَ الدُّنْيا
He allocated the five prison officers, and they went out with them to the back of Al-Kufa, and ordered that two pits to be dug out for them, and one of them was to the side of the other. Then he-asws got a hole to be cleaved between them joining them two in the middle. He-asws said to them: ‘I-asws shall be placing you inside one of the two pits, and ignite the fire in the other, so I-asws shall be killing you with the smoke’. They said, ‘And even if you do so, But rather, you will judge (only for) the life of the world [20:72]’.
فَوَضَعَهُمْ فِي إِحْدَى الْجُبَّيْنِ وَضْعاً رَفِيقاً ثُمَّ أَمَرَ بِالنَّارِ فَأُوقِدَتْ فِي الْجُبِّ الْآخَرِ ثُمَّ جَعَلَ يُنَادِيهِمْ مَرَّةً بَعْدَ مَرَّةٍ مَا تَقُولُونَ فَيُجِيبُونَهُ اقْضِ ما أَنْتَ قاضٍ حَتَّى مَاتُوا
He-asws placed them inside one of the two pits gently, then ordered with the fire, so it was ignited in the other side. Then he-asws kept calling out to them, time after time: ‘What are you saying?’ They kept on answering him-asws, ‘You-asws decide what you-asws decide’, until they died’.
قَالَ ثُمَّ انْصَرَفَ فَسَارَ بِفِعْلِهِ الرُّكْبَانُ وَ تَحَدَّثَ بِهِ النَّاسُ فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ فِي الْمَسْجِدِ إِذْ قَدِمَ عَلَيْهِ يَهُودِيٌّ مِنْ أَهْلِ يَثْرِبَ قَدْ أَقَرَّ لَهُ مَنْ فِي يَثْرِبَ مِنَ الْيَهُودِ أَنَّهُ أَعْلَمُهُمْ وَ كَذَلِكَ كَانَتْ آبَاؤُهُ مِنْ قَبْلُ قَالَ وَ قَدِمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فِي عِدَّةٍ مِنْ أَهْلِ بَيْتِهِ
He-asws said: ‘Then he-asws left. The groups formed due to his-asws deed, and the people discussed it. One day, while he-asws was in the Masjid, a Jew from the inhabitants of Yasrib came over, and the ones in Yasrib from the Jews had accepted that he is their most knowledgeable one, and so had their fathers from beforehand. He came over to Amir Al-Momineen-asws along with a number of his family members.
فَلَمَّا انْتَهَوْا إِلَى الْمَسْجِدِ الْأَعْظَمِ بِالْكُوفَةِ أَنَاخُوا رَوَاحِلَهُمْ ثُمَّ وَقَفُوا عَلَى بَابِ الْمَسْجِدِ وَ أَرْسَلُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّا قَوْمٌ مِنَ الْيَهُودِ قَدِمْنَا مِنَ الْحِجَازِ وَ لَنَا إِلَيْكَ حَاجَةٌ فَهَلْ تَخْرُجُ إِلَيْنَا أَمْ نَدْخُلُ إِلَيْكَ
When they ended up to the great Masjid in Al-Kufa, stabled their horses, then converged upon the door of the Masjid, and sent a message to Amir Al-Momineen-asws, ‘We are a group of Jews having come over from Al-Hijaz, and for us there is a need to you-asws. Will you-asws be coming out to us, or should we enter to come to you-asws?’
قَالَ فَخَرَجَ إِلَيْهِمْ وَ هُوَ يَقُولُ سَيَدْخُلُونَ وَ يَسْتَأْنِفُونَ بِالْيَمِينِ فَمَا حَاجَتُكُمْ فَقَالَ لَهُ عَظِيمُهُمْ يَا ابْنَ أَبِي طَالِبٍ مَا هَذِهِ الْبِدْعَةُ الَّتِي أَحْدَثْتَ فِي دِينِ مُحَمَّدٍ ص
He-asws said: ‘He-asws came out to them and he-asws was saying: ‘They shall soon be entering and be resuming with the oaths, so what is your need?’ Their great one said to him-asws, ‘O son-asws of Abu Talib-asws! What is this innovation which you have initiated in the Religion of Muhammad-saww?’
فَقَالَ لَهُ وَ أَيَّةُ بِدْعَةٍ فَقَالَ لَهُ الْيَهُودِيُّ زَعَمَ قَوْمٌ مِنْ أَهْلِ الْحِجَازِ أَنَّكَ عَمَدْتَ إِلَى قَوْمٍ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ يُقِرُّوا أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقَتَلْتَهُمْ بِالدُّخَانِ
He-asws said to him: ‘And which innovation?’ The Jew said to him-asws, ‘A group from the inhabitants of Al-Hijaz are alleging that you-asws deliberated to a group who testified that there is no god except for Allah-azwj but did not testify that Muhammad-saww is His-azwj Rasool-saww, so you-asws killed them with the smoke!’
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَنَشَدْتُكَ بِالتِّسْعِ آيَاتٍ الَّتِي أُنْزِلَتْ عَلَى مُوسَى بِطُورِ سَيْنَاءَ وَ بِحَقِّ الْكَنَائِسِ الْخَمْسِ الْقُدْسِ وَ بِحَقِّ الصَّمَدِ الدَّيَّانِ هَلْ تَعْلَمُ أَنَّ يُوشَعَ بْنَ نُونٍ أُتِيَ بِقَوْمٍ بَعْدَ وَفَاةِ مُوسَى ع شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ يُقِرُّوا أَنَّ مُوسَى رَسُولُ اللَّهِ فَقَتَلَهُمْ بِمِثْلِ هَذِهِ الْقِتْلَةِ فَقَالَ لَهُ الْيَهُودِيُّ نَعَمْ أَشْهَدُ أَنَّكَ نَامُوسُ مُوسَى
Amir Al-Momineen-asws said to him: ‘I-asws adjure you with the nine Signs which descended unto Musa-as at Mount Toor of Sinai, and by the right of the five Churches of Jerusalem, and the right of the Highest Judge! Do you know that Yoshua Bin Noon-as was brought a group, after the passing away of Musa-as, who testified that there is no god except for Allah-azwj but did not accept that Musa-as was His-azwj Rasool-saww, so he-as killed them with a killing similar to this?’ The Jew said to him-asws, ‘Yes, I do testify that you-asws applied the Law of Musa-as’.
قَالَ ثُمَّ أَخْرَجَ مِنْ تَحْتَ قَبَائِهِ كِتَاباً فَدَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَفَضَّهُ وَ نَظَرَ فِيهِ وَ بَكَى فَقَالَ لَهُ الْيَهُودِيُّ مَا يُبْكِيكَ يَا ابْنَ أَبِي طَالِبٍ إِذَا نَظَرْتَ فِي هَذَا الْكِتَابِ وَ هُوَ كِتَابٌ سُرْيَانِيٌّ وَ أَنْتَ رَجُلٌ عَرَبِيٌّ فَهَلْ تَدْرِي مَا هُوَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ نَعَمْ هَذَا اسْمِي مُثْبَتٌ فَقَالَ لَهُ الْيَهُودِيُّ فَأَرِنِي اسْمَكَ فِي هَذَا الْكِتَابِ وَ أَخْبِرْنِي مَا اسْمُكَ بِالسُّرْيَانِيَّةِ
He-asws said: ‘Then he brought out a book from his cloak, and he handed it over to Amir Al-Momineen-asws. He-asws unwrapped it and looked into it and wept. The Jew said to him-asws, ‘What make you-asws weep, O son-asws of Abu Talib-asws? But rather, you-asws looked into this book and it is an Assyrian book, and you-asws are an Arab man. Do you-asws know what it is?’ Amir Al-Momineen-asws said to him: ‘Yes, this is my-asws name, affirmed’. The Jew said to him-asws, ‘Show me your-asws name in this Book, and inform me what your-asws name is in Assyrian’.
قَالَ فَأَرَاهُ أَمِيرُ الْمُؤْمِنِينَ ع اسْمَهُ فِي الصَّحِيفَةِ وَ قَالَ اسْمِي إِلْيَا فَقَالَ الْيَهُودِيُّ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ أَشْهَدُ أَنَّكَ وَصِيُّ مُحَمَّدٍ وَ أَشْهَدُ أَنَّكَ أَوْلَى النَّاسِ بِالنَّاسِ مِنْ بَعْدِ مُحَمَّدٍ ص وَ بَايَعُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ دَخَلُوا الْمَسْجِدَ
He-asws said: ‘Amir Al-Momineen-asws showed him his-asws name in the parchment, and he-asws said: ‘My-asws name, Eliya’. The Jew said, ‘I hereby testify that there is no god except for Allah-azwj, and I hereby testify that Muhammad-saww is His-azwj Rasool-saww, and I hereby testify that you-asws are the successor-asws of Muhammad-saww, and I hereby testify that you-asws are the highest of the people with the people, from after Muhammad-saww’, and they pledged allegiance to Amir Al-Momineen-asws and entered the Masjid.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْحَمْدُ لِلَّهِ الَّذِي لَمْ أَكُنْ عِنْدَهُ مَنْسِيّاً الْحَمْدُ لِلَّهِ الَّذِي أَثْبَتَنِي عِنْدَهُ فِي صَحِيفَةِ الْأَبْرَارِ.
Amir Al-Momineen-asws said: ‘The Praise is for Allah-azwj in Whose Presence I-asws am not forgotten! The Praise is for Allah-azwj Who Affirmed me-asws in His-azwj Presence in a Parchment of the righteous! And the Praise is for Allah-azwj, the One with the Majesty and the Benevolence’’.[93]
47- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ عِمْرَانَ بْنِ مِيثَمٍ أَوْ صَالِحِ بْنِ مِيثَمٍ عَنْ أَبِيهِ قَالَ: أَتَتِ امْرَأَةٌ مُجِحٌّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي طَهَّرَكَ اللَّهُ فَإِنَّ عَذَابَ الدُّنْيَا أَيْسَرُ مِنْ عَذَابِ الْآخِرَةِ الَّذِي لَا يَنْقَطِعُ فَقَالَ لَهَا مِمَّا أُطَهِّرُكِ فَقَالَتْ إِنِّي زَنَيْتُ
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, form his father, form Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer, from Imran Bin Maysam, or Salih Bin Maysam, from his father who said,
‘A woman came over to Amir Al-Momineen-asws, and she said, ‘O Amir Al-Momineen-asws! I have committed adultery, so purify me, may Allah-azwj Purify you-asws, for the punishment of the world is easier than the Punishment of the Hereafter which would not be cut off’. He-asws said to her: ‘From what should I-asws purify you?’ She said, ‘I have committed adultery’.
فَقَالَ لَهَا ذَاتُ بَعْلٍ أَنْتِ أَمْ غَيْرُ ذَلِكِ قَالَتْ بَلْ ذَاتُ بَعْلٍ فَقَالَ لَهَا أَ فَحَاضِراً كَانَ بَعْلُكِ إِذْ فَعَلْتِ مَا فَعَلْتِ أَمْ غَائِباً كَانَ عَنْكِ فَقَالَتْ بَلْ حَاضِراً فَقَالَ لَهَا انْطَلِقِي فَضَعِي مَا فِي بَطْنِكِ ثُمَّ ائْتِنِي أُطَهِّرْكِ
He-asws said to her: ‘Are you with a husband or other than that?’ She said, ‘But, I am with a husband’. He-asws said to her: ‘Were you with your husband, being present, when you did what you did, or was he absent from you?’ She said, ‘But, he was present’. He-asws said: ‘Go and place (give birth to) whatever is in your belly, then come to me-asws and I-asws shall purify you’.
فَلَمَّا وَلَّتْ عَنْهُ الْمَرْأَةُ فَصَارَتْ حَيْثُ لَا تَسْمَعُ كَلَامَهُ قَالَ اللَّهُمَّ إِنَّهَا شَهَادَةٌ
So, When the woman turned away from him and went where she could not hear his-asws speech, he-asws said: ‘O Allah-azwj! She has testified with one testimony’.
فَلَمْ يَلْبَثْ أَنْ أَتَتْهُ فَقَالَتْ قَدْ وَضَعْتُ فَطَهِّرْنِي قَالَ فَتَجَاهَلَ عَلَيْهَا فَقَالَ أُطَهِّرُكِ يَا أَمَةَ اللَّهِ مِمَّا ذَا فَقَالَتْ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ وَ ذَاتُ بَعْلٍ أَنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ قَالَتْ نَعَمْ قَالَ فَكَانَ زَوْجُكِ حَاضِراً أَمْ غَائِباً قَالَتْ بَلْ حَاضِراً
It was not long before she came over and said, ‘I have placed (given birth), so purify me’. He (the narrator said), ‘He-asws ignored her’. He-asws said: ‘O maid of Allah-azwj! I-asws should purify you from what?’ She said, ‘I have committed adultery, so purify me’. He-asws said: ‘And that was when you were with a husband when you did what you did?’ She said, ‘Yes’. He-asws said: ‘And your husband was present or was he absent from you?’ She said, ‘But, he was present’.
قَالَ فَانْطَلِقِي فَأَرْضِعِيهِ حَوْلَيْنِ كَامِلَيْنِ كَمَا أَمَرَكِ اللَّهُ قَالَ فَانْصَرَفَتِ الْمَرْأَةُ فَلَمَّا صَارَتْ مِنْهُ حَيْثُ لَا تَسْمَعُ كَلَامَهُ قَالَ اللَّهُمَّ إِنَّهَا شَهَادَتَانِ
He-asws said: ‘Go and breastfeed him for two years complete just as Allah-azwj has Commanded you to’. The woman went away. When she went to where she could not hear his-asws speech, he-asws said: ‘O Allah-azwj! These are two testimonies’.
قَالَ فَلَمَّا مَضَى حَوْلَانِ أَتَتِ الْمَرْأَةُ فَقَالَتْ قَدْ أَرْضَعْتُهُ حَوْلَيْنِ فَطَهِّرْنِي يَا أَمِيرَ الْمُؤْمِنِينَ فَتَجَاهَلَ عَلَيْهَا وَ قَالَ أُطَهِّرُكِ مِمَّا ذَا قَالَتْ إِنِّي زَنَيْتُ فَطَهِّرْنِي
He (the narrator) said, ‘When two years had passed by the woman came over, and she said, ‘I have breastfed him for two years, so purify me, O Amir Al-Momineen-asws! He-asws ignored her and said: ‘What is that which I-asws should purify you from?’ She said, ‘I have committed adultery, so purify me’.
فَقَالَ وَ ذَاتُ بَعْلٍ أَنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ فَقَالَتْ نَعَمْ قَالَ وَ بَعْلُكِ غَائِبٌ إِذْ فَعَلْتِ مَا فَعَلْتِ أَوْ حَاضِرٌ قَالَتْ بَلْ حَاضِرٌ
He-asws said: ‘And you were with a husband when you did what you did?’ She said, ‘Yes’. He-asws said: ‘And being with a husband, was he absent from you when you did what you did, or was he present?’ She said, ‘But, present’.
قَالَ انْطَلِقِي فَاكْفُلِيهِ حَتَّى يَعْقِلَ أَنْ يَأْكُلَ وَ يَشْرَبَ وَ لَا يَتَرَدَّى مِنْ سَطْحٍ وَ لَا يَتَهَوَّرَ فِي بِئْرٍ قَالَ فَانْصَرَفَتْ وَ هِيَ تَبْكِي فَلَمَّا وَلَّتْ فَصَارَتْ حَيْثُ لَا تَسْمَعُ كَلَامَهُ قَالَ اللَّهُمَّ إِنَّهَا ثَلَاثُ شَهَادَاتٍ
He-asws said: ‘Go and look after him (your child) until he has intellect and he eats and drinks, and would not fall off from the roof, nor fall into a well’. She left, and she was crying. When she left to be where she could not hear his-asws speech, he-asws said: ‘O Allah-azwj! These are three testimonies’.
قَالَ فَاسْتَقْبَلَهَا عَمْرُو بْنُ حُرَيْثٍ الْمَخْزُومِيُّ فَقَالَ لَهَا مَا يُبْكِيكِ يَا أَمَةَ اللَّهِ وَ قَدْ رَأَيْتُكِ تَخْتَلِفِينَ إِلَى عَلِيٍّ تَسْأَلِينَهُ أَنْ يُطَهِّرَكِ
He (the narrator) said, ‘Amro Bin Hureys Al-Makhzoumy met her, and he said to her, ‘What makes you cry, O maid of Allah-azwj, and I have seen you having followed you to Ali-asws, you asked him that he-asws should purify you?’
فَقَالَتْ إِنِّي أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع فَسَأَلْتُهُ أَنْ يُطَهِّرَنِي قَالَ اكْفُلِي وَلَدَكِ حَتَّى يَعْقِلَ أَنْ يَأْكُلَ وَ يَشْرَبَ وَ لَا يَتَرَدَّى مِنْ سَطْحٍ وَ لَا يَتَهَوَّرَ فِي بِئْرٍ وَ قَدْ خِفْتُ أَنْ يَأْتِيَ عَلَيَّ الْمَوْتُ وَ لَمْ يُطَهِّرْنِي فَقَالَ لَهَا عَمْرُو بْنُ حُرَيْثٍ ارْجِعِي إِلَيْهِ فَأَنَا أَكْفُلُهُ
She said, ‘I went over to Amir Al-Momineen-asws, and I asked him-asws that he should purify me. He-asws said: ‘Look after your child until he has intellect of eating and drinking, and does not fall off from the roof, nor fall into a well, and I fear that death would come unto me and he-asws has not purified me’. Amro Bin Hureys said to her, ‘Return to him-asws, for I will look after him (the child)’.
فَرَجَعَتْ فَأَخْبَرَتْ أَمِيرَ الْمُؤْمِنِينَ ع بِقَوْلِ عَمْرٍو فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ ع وَ هُوَ مُتَجَاهِلٌ عَلَيْهَا وَ لِمَ يَكْفُلُ عَمْرٌو وَلَدَكِ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ وَ ذَاتُ بَعْلٍ أَنْتِ إِذْ فَعَلْتِ مَا فَعَلْتِ قَالَتْ نَعَمْ قَالَ أَ فَغَائِباً كَانَ بَعْلُكِ إِذْ فَعَلْتِ مَا فَعَلْتِ أَمْ حَاضِراً قَالَتْ بَلْ حَاضِراً
She returned and informed Amir Al-Momineen-asws with the words of Amro. Amir Al-Momineen-asws said to her, and he-asws was ignoring her: ‘And why would Amro look after your child?’ She said, ‘O Amir Al-Momineen-asws! I have committed adultery, so purify me’. He-asws said: ‘And you were with a husband when you did what you did?’ She said, ‘Yes’. He-asws said: ‘Your husband was absent when you did what you did, or present?’ She said, ‘But, he was present’.
قَالَ فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ قَالَ اللَّهُمَّ إِنَّهُ قَدْ ثَبَتَ لَكَ عَلَيْهَا أَرْبَعُ شَهَادَاتٍ وَ إِنَّكَ قَدْ قُلْتَ لِنَبِيِّكَ ص فِيمَا أَخْبَرْتَهُ بِهِ مِنْ دِينِكَ يَا مُحَمَّدُ مَنْ عَطَّلَ حَدّاً مِنْ حُدُودِي فَقَدْ عَانَدَنِي وَ طَلَبَ بِذَلِكَ مُضَادَّتِي اللَّهُمَّ فَإِنِّي غَيْرُ مُعَطِّلٍ حُدُودَكَ وَ لَا طَالِبٍ مُضَادَّتَكَ وَ لَا مُضَيِّعٍ لِأَحْكَامِكَ بَلْ مُطِيعٌ لَكَ وَ مُتَّبِعٌ سُنَّةَ نَبِيِّكَ-
He (the narrator) said, ‘He-asws raised his-asws head towards the sky and said: ‘O Allah-azwj! Four testimonies have been affirmed against her for You-azwj, and You-azwj have Said to Your-azwj Prophet-saww regarding what You-azwj Informed him-saww with from Your-azwj Religion was: “O Muhammad-saww! The one who fails any of My-azwj Penalties, so he has opposed Me-azwj and has sought by that what is opposite to Me-azwj”. Therefore, I-asws am not failing Your-azwj Penalty (Hadd) and I-asws do not seek opposite to You-azwj, nor am I-asws a waster of Your-azwj Judgements. But I-asws am obedient to You-azwj, and obedient to the Sunnah of Your-azwj Prophet-saww’.
قَالَ فَنَظَرَ إِلَى عَمْرِو بْنِ حُرَيْثٍ وَ كَأَنَّمَا الرُّمَّانُ يُفْقَأُ فِي وَجْهِهِ فَلَمَّا نَظَرَ إِلَى ذَلِكَ عَمْرٌو قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّنِي إِنَّمَا أَرَدْتُ أَنْ أَكْفُلَهُ إِذْ ظَنَنْتُ أَنَّكَ تُحِبُّ ذَلِكَ فَأَمَّا إِذَا كَرِهْتَهُ فَإِنِّي لَسْتُ أَفْعَلُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَ بَعْدَ أَرْبَعِ شَهَادَاتٍ بِاللَّهِ لَتَكْفُلَنَّهُ وَ أَنْتَ صَاغِرٌ
He (the narrator) said, ‘Amro Bin Hurays looked at him-asws, and it was as if a pomegranate had been sliced upon his-asws face (it was red). When Amro saw that, said, ‘O Amir Al-Momineen-asws! I, but rather, I intended to look after him and thought that you-asws would like that. If you-asws are disliking it, then I will not do it’. Amir Al-Momineen-asws said: ‘After four testimonies with Allah-azwj? You will have to look after him, and you are humiliated’.
فَصَعِدَ أَمِيرُ الْمُؤْمِنِينَ ع الْمِنْبَرَ فَقَالَ يَا قَنْبَرُ نَادِ فِي النَّاسِ الصَّلَاةَ جَامِعَةً فَنَادَى قَنْبَرٌ فِي النَّاسِ فَاجْتَمَعُوا حَتَّى غَصَّ الْمَسْجِدُ بِأَهْلِهِ وَ قَامَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ إِمَامَكُمْ خَارِجٌ بِهَذِهِ الْمَرْأَةِ إِلَى هَذَا الظَّهْرِ لِيُقِيمَ عَلَيْهَا الْحَدَّ إِنْ شَاءَ اللَّهُ
Amir Al-Momineen-asws ascended the Pulpit, and he-asws said: ‘O Qanbar! Call out among the people for the congregational Prayer’. Qanbar called about among the people. They gathered until the Masjid was congested with its inhabitants. And Amir Al-Momineen-asws stood up, so he-asws Praised Allah-azwj and Extolled Him-azwj, then say: ‘O you people! Your Imam-asws will be going out with this woman, to this backyard in order to establish the Penalty (Hadd) upon her, Allah-azwj Willing! Therefore Amir Al-Momineen-asws is instructing you that when you come out, and you should be masking yourselves, and with you should be your stones, no one should be able to recognise anyone from you until you disperse to your houses, Allah-azwj Willing!’
فَعَزَمَ عَلَيْكُمْ أَمِيرُ الْمُؤْمِنِينَ لَمَّا خَرَجْتُمْ وَ أَنْتُمْ مُتَنَكِّرُونَ وَ مَعَكُمْ أَحْجَارُكُمْ لَا يَتَعَرَّفُ مِنْكُمْ أَحَدٌ إِلَى أَحَدٍ حَتَّى تَنْصَرِفُوا إِلَى مَنَازِلِكُمْ إِنْ شَاءَ اللَّهُ قَالَ ثُمَّ نَزَلَ فَلَمَّا أَصْبَحَ النَّاسُ بُكْرَةً خَرَجَ بِالْمَرْأَةِ وَ خَرَجَ النَّاسُ مُتَنَكِّرِينَ مُتَلَثِّمِينَ بِعَمَائِمِهِمْ وَ بِأَرْدِيَتِهِمْ وَ الْحِجَارَةُ فِي أَرْدِيَتِهِمْ وَ فِي أَكْمَامِهِمْ حَتَّى انْتَهَى بِهَا وَ النَّاسُ مَعَهُ إِلَى الظَّهْرِ بِالْكُوفَةِ فَأَمَرَ أَنْ يُحْفَرَ لَهَا حَفِيرَةٌ ثُمَّ دَفَنَهَا فِيهِ ثُمَّ رَكِبَ بَغْلَتَهُ وَ أَثْبَتَ رِجْلَهُ فِي غَرْزِ الرِّكَابِ
He (the narrator) said, ‘Then he-asws descended. When the people woke up in the morning he-asws went out with the woman, and the people went out having veiled themselves with their turbans, and their gowns, and the stones were in their garments and their sleeves, until he-asws ended up with her to the back of Al-Kufa, and the people were with him-asws. He-asws instructed that they should dig a pit for her. Then he-asws buried her (half) in it, then rode upon his-asws mule and affirmed his-asws feet in the stirrups.
ثُمَّ وَضَعَ إِصْبَعَيْهِ السَّبَّابَتَيْنِ فِي أُذُنَيْهِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَهِدَ إِلَى نَبِيِّهِ ص عَهْداً عَهِدَهُ مُحَمَّدٌ ص إِلَيَّ بِأَنَّهُ لَا يُقِيمُ الْحَدَّ مَنْ لِلَّهِ عَلَيْهِ حَدٌّ فَمَنْ كَانَ لِلَّهِ عَلَيْهِ مِثْلُ مَا لَهُ عَلَيْهَا فَلَا يُقِيمُ عَلَيْهَا الْحَدَّ
Then he-asws placed his-asws fingers, the two forefingers in his-asws ears, then called out in a high voice: ‘O you people! Allah-azwj Blessed and High Contracted with His-azwj Prophet-saww with a contract. Muhammad-saww contracted it to me-asws that no one should establish the Penalty (Hadd) of Allah-azwj upon him is a Penalty (Hadd) due. So, upon whom there is a Penalty (Hadd) similar to what is upon her, he should not establish the Penalty (Hadd) upon her!’
قَالَ فَانْصَرَفَ النَّاسُ يَوْمَئِذٍ كُلُّهُمْ مَا خَلَا أَمِيرَ الْمُؤْمِنِينَ وَ الْحَسَنَ وَ الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَأَقَامَ هَؤُلَاءِ الثَّلَاثَةُ عَلَيْهَا الْحَدَّ يَوْمَئِذٍ وَ مَا مَعَهُمْ غَيْرُهُمْ قَالَ وَ انْصَرَفَ فِيمَنِ انْصَرَفَ يَوْمَئِذٍ مُحَمَّدُ بْنُ أَمِيرِ الْمُؤْمِنِينَ.
He (the narrator) said: ‘The people dispersed on that day, all of them, except for Amir Al-Momineen-asws, and Al-Hassan-asws, and Al-Husayn-asws. These three established the Penalty (Hadd) upon her on that day, and there was no one with them-asws apart from themselves-asws being there. And among the ones who had dispersed on that day was Muhammad, son of Amir Al-Momineen-asws’’.[94]
48- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: أَتَاهُ رَجُلٌ بِالْكُوفَةِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي قَالَ مِمَّنْ أَنْتَ قَالَ مِنْ مُزَيْنَةَ قَالَ أَ تَقْرَأُ مِنَ الْقُرْآنِ شَيْئاً قَالَ بَلَى قَالَ فَاقْرَأْ فَقَرَأَ فَأَجَادَ فَقَالَ أَ بِكَ جِنَّةٌ قَالَ لَا قَالَ فَاذْهَبْ حَتَّى نَسْأَلَ عَنْكَ فَذَهَبَ الرَّجُلُ
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid,
(It has been narrated) raising it to Amir Al-Momineen-asws, said, ‘A man came over to him-asws at Al-Kufa, and he said, ‘O Amir Al-Momineen-asws! I had committed adultery, so purify me’. He-asws said: ‘Where are you from?’ He said, ‘From Muzeyna’. He-asws said: ‘Have you read anything from the Quran?’ He said, ‘Yes’. He-asws said: ‘So read’. He read, and it was good (recitation). He-asws said: ‘Are you with insanity’. He said, ‘No’. He-asws said: ‘Go away, until we ask about you’. So, the man went away.
ثُمَّ رَجَعَ إِلَيْهِ بَعْدُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي فَقَالَ أَ لَكَ زَوْجَةٌ قَالَ بَلَى قَالَ فَمُقِيمَةٌ مَعَكَ فِي الْبَلَدِ قَالَ نَعَمْ قَالَ فَأَمَرَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَذَهَبَ وَ قَالَ حَتَّى نَسْأَلَ عَنْكَ فَبَعَثَ إِلَى قَوْمِهِ فَسَأَلَ عَنْ خَبَرِهِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ صَحِيحُ الْعَقْلِ
Then he returned to him-asws afterwards, so he said, ‘O Amir Al-Momineen-asws! I have committed adultery, so purify me’. He-asws said: ‘Is there a wife for you?’ He said, ‘Yes’. He-asws said: ‘Is she staying with you in the city?’ He said, ‘Yes’. Amir Al-Momineen-asws ordered him: ‘Go away until we ask about you’. He sent someone to his people who asked about his news. They said, ‘O Amir Al-Momineen-asws! He is of healthy intellect’.
فَرَجَعَ إِلَيْهِ الثَّالِثَةَ فَقَالَ مِثْلَ مَقَالَتِهِ فَقَالَ لَهُ اذْهَبْ حَتَّى نَسْأَلَ عَنْكَ فَرَجَعَ إِلَيْهِ الرَّابِعَةَ فَلَمَّا أَقَرَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ لِقَنْبَرٍ احْتَفِظْ بِهِ ثُمَّ غَضِبَ ثُمَّ قَالَ مَا أَقْبَحَ بِالرَّجُلِ مِنْكُمْ أَنْ يَأْتِيَ بَعْضَ هَذِهِ الْفَوَاحِشِ فَيَفْضَحَ نَفْسَهُ عَلَى رُءُوسِ الْمَلَإِ أَ فَلَا تَابَ فِي بَيْتِهِ فَوَ اللَّهِ لَتَوْبَتُهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَفْضَلُ مِنْ إِقَامَتِي عَلَيْهِ الْحَدَّ
He returned to him for the third time, and he said to him similar to his words before. He-asws said to him: ‘Go away until we ask about you’. Then he returned to him for the fourth time. When he had confessed, Amir Al-Momineen-asws said to Qanbar: ‘Keep him locked up’. Then he-asws got annoyed, then said: ‘There is nothing uglier with the man from you that he comes to one of these immoralities, so he disgraces himself upon the chiefs of the tribes. Why did he not repent in his own house, for by Allah-azwj, his repentance between him and Allah-azwj is superior to my-asws establishing the Penalty (Hadd) upon him’.
ثُمَّ أَخْرَجَهُ وَ نَادَى فِي النَّاسِ يَا مَعْشَرَ النَّاسِ اخْرُجُوا لِيُقَامَ عَلَى هَذَا الرَّجُلِ الْحَدُّ وَ لَا يَعْرِفَنَّ أَحَدُكُمْ صَاحِبَهُ فَأَخْرَجَهُ إِلَى الْجَبَّانِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُصَلِّي رَكْعَتَيْنِ فَصَلَّى رَكْعَتَيْنِ
And he called out among the people: ‘O group of the Muslims! Come out for the establishment of the Penalty (Hadd) upon this man, and not one of you should be able to recognise his companion’. He-asws brought him out to the wilderness. He said, ‘Respite me, O Amir Al-Momineen-asws, while I pray two cycles Salat’. He prayed to Cycles Salat.
ثُمَّ وَضَعَهُ فِي حُفْرَتِهِ وَ اسْتَقْبَلَ النَّاسَ بِوَجْهِهِ فَقَالَ يَا مَعَاشِرَ الْمُسْلِمِينَ إِنَّ هَذِهِ حُقُوقُ اللَّهِ فَمَنْ كَانَ لِلَّهِ فِي عُنُقِهِ حَقٌّ فَلْيَنْصَرِفْ وَ لَا يُقِيمُ حُدُودَ اللَّهِ مَنْ فِي عُنُقِهِ حَدٌّ
Then he-asws placed him in his pit, and the people faced him. He-asws said: ‘O group of the Muslims! This is a right from the Rights of Allah-azwj Mighty and Majestic! The one whom had (such) a right upon his own neck, so let him disperse, and he should not establish the Penalties of Allah-azwj, the one on whose neck is due a Penalty (Hadd) (of Allah-azwj)’.
فَانْصَرَفَ النَّاسُ وَ بَقِيَ هُوَ وَ الْحَسَنُ وَ الْحُسَيْنُ ع وَ أَخَذَ حَجَراً فَكَبَّرَ ثَلَاثَ تَكْبِيرَاتٍ ثُمَّ رَمَاهُ بِثَلَاثَةِ أَحْجَارٍ فِي كُلِّ حَجَرٍ ثَلَاثُ تَكْبِيرَاتٍ ثُمَّ رَمَاهُ الْحَسَنُ مِثْلَ مَا رَمَاهُ أَمِيرُ الْمُؤْمِنِينَ ثُمَّ رَمَاهُ الْحُسَيْنُ
The people dispersed and there remained himself-asws, and Al-Hassan-asws and Al-Husayn-asws. He-asws grabbed the stones, exclaimed the Greatness of Allah-azwj with three exclamations, then pelted him with three stones, during each stone, three exclamations. Then Al-Hassan-asws pelted him similarly to what Amir Al-Momineen-asws had pelted him. Then Al-Husayn-asws pelted him-asws.
فَمَاتَ الرَّجُلُ فَأَخْرَجَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَأَمَرَ فَحُفِرَ لَهُ وَ صَلَّى عَلَيْهِ وَ دَفَنَهُ فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ لَا تُغَسِّلُهُ فَقَالَ قَدِ اغْتَسَلَ بِمَا هُوَ طَاهِرٌ إِلَى يَوْمِ الْقِيَامَةِ لَقَدْ صَبَرَ عَلَى أَمْرٍ عَظِيمٍ.
The man died, and Amir Al-Momineen-asws brought him out. He-asws ordered for a grave to be dug out for him, and prayed Salat upon him, and buried him. It was said, ‘O Amir Al-Momineen-asws! Will you not wash him (before burying him)?’ He-asws said: ‘He has been washed by what has purified him up to the Day of Qiyamah. He was patient upon a grievous matter’’.[95]
49- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ سَيْفِ بْنِ الْحَارِثِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: أُتِيَ عُمَرُ بِرَجُلٍ قَدْ نُكِحَ فِي دُبُرِهِ فَهَمَّ أَنْ يَجْلِدَهُ فَقَالَ لِلشُّهُودِ رَأَيْتُمُوهُ يُدْخِلُهُ كَمَا يُدْخَلُ الْمِيلُ فِي الْمُكْحُلَةِ فَقَالُوا نَعَمْ فَقَالَ لِعَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ مَا تَرَى فِي هَذَا فَطَلَبَ الْفَحْلَ الَّذِي نَكَحَهُ فَلَمْ يَجِدْهُ فَقَالَ عَلِيٌّ ع أَرَى فِيهِ أَنْ تُضْرَبَ عُنُقُهُ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Yusuf Bin Al Haris, from Muhammad Bin Abdul Rahman Al Arzamy, from his father Abdul Rahman,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘They came to Umar with a man who had been sodomised in his backside. He understood that he should be whipped. He said to the witnesses, ‘Did you all see him to be entered into like the entering of the applicator into the kohl?’ They said, ‘Yes’. He said to Ali-asws, ‘What do you-asws view with regards to this?’ He-asws sought the stallion who had copulated with him, but he was not found. Ali-asws said: ‘I-asws see with regards to him that you should strike off his neck’.
قَالَ أَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ ثُمَّ قَالَ خُذُوهُ فَقَدْ بَقِيَتْ لَهُ عُقُوبَةٌ أُخْرَى قَالَ وَ مَا هِيَ قَالَ ادْعُ بِطُنٍ مِنْ حَطَبٍ فَدَعَا بِطُنٍّ مِنْ حَطَبٍ فَلُفَّ فِيهِ ثُمَّ أَخْرَجَهُ فَأَحْرَقَهُ بِالنَّارِ
He-asws said: ‘He ordered for his neck to be struck off. Then he-asws said: ‘Hold him, for there remains for him another punishment’. They said, ‘And what is it?’ He-asws said: ‘Call for some firewood!’ He called for some firewood. He (the body) was wrapped, then brought out and incinerated with the fire.
قَالَ ثُمَّ قَالَ إِنَّ لِلَّهِ عِبَاداً لَهُمْ فِي أَصْلَابِهِمْ أَرْحَامٌ كَأَرْحَامِ النِّسَاءِ قَالَ فَمَا لَهُمْ لَا يَحْمِلُونَ فِيهَا قَالَ لِأَنَّهَا مَنْكُوسَةٌ فِي أَدْبَارِهِمْ غُدَّةٌ كَغُدَّةِ الْبَعِيرِ فَإِذَا هَاجَتْ هَاجُوا وَ إِذَا سَكَنَتْ سَكَنُوا.
He-asws said: ‘Then he-asws said: ‘Allah-azwj has servants, for whom in their loins are wombs like the wombs of the women’. He said, ‘What is for them that they do not become pregnant in these?’ He-asws said: ‘Because it is inverted in their backsides, a gland like the gland of the camel. When it stirs, they stir, and when it is calm, they are calm’’.[96]
50- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الرَّحْمَنِ الْعَرْزَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وُجِدَ رَجُلٌ مَعَ رَجُلٍ فِي إِمَارَةِ عُمَرَ فَهَرَبَ أَحَدُهُمَا وَ أُخِذَ الْآخَرُ فَجِيءَ بِهِ إِلَى عُمَرَ فَقَالَ لِلنَّاسِ مَا تَرَوْنَ قَالَ فَقَالَ هَذَا اصْنَعْ كَذَا وَ قَالَ هَذَا اصْنَعْ كَذَا قَالَ فَمَا تَقُولُ يَا أَبَا الْحَسَنِ قَالَ اضْرِبْ عُنُقَهُ فَضَرَبَ عُنُقَهُ
(The book) ‘Al Kafi’ – Abu Ali Al Ashary, from Al-Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Sayf Bin Umeyra, from Abdul Rahman Al Arzamy who said,
‘I heard Abu Abdullah-asws saying: ‘A man was found to be with a man during the emirate of Umar. One of them fled and the other one was seized. They came with him to Umar. He said to the people, ‘What are you opining?’ This one said, ‘Do this’, and this one said, ‘Do this’. He said, ‘What are you-asws saying, O Abu Al-Hassan-asws!’ He-asws said: ‘Strike his neck off’. He had his neck struck off’.
قَالَ ثُمَّ أَرَادَ أَنْ يَحْمِلَهُ فَقَالَ مَهْ إِنَّهُ قَدْ بَقِيَ مِنْ حُدُودِهِ شَيْءٌ قَالَ أَيُّ شَيْءٍ بَقِيَ قَالَ ادْعُ بِحَطَبٍ قَالَ فَدَعَا عُمَرُ بِحَطَبٍ فَأَمَرَ بِهِ أَمِيرُ الْمُؤْمِنِينَ ع فَأَحْرَقَهُ بِهِ.
He-asws said: ‘Then he intended that he be carried away, and he-asws said: ‘Wait! There still remains something outstanding from his Penalty (Hadd)’. He-asws said: ‘Call for the firewood!’ He-asws said: ‘Umar called for the firewood, and Amir Al-Momineen-asws ordered for him to be incinerated by it’’.[97]
51- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع فِي مَلَإٍ مِنْ أَصْحَابِهِ إِذْ أَتَاهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَوْقَبْتُ عَلَى غُلَامٍ فَطَهِّرْنِي فَقَالَ لَهُ يَا هَذَا امْضِ إِلَى مَنْزِلِكَ لَعَلَّ مِرَاراً هَاجَ بِكَ
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Raib, from Maalik Bin Atiyya,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whilst Amir Al-Momineen-asws was among a group of his-asws companions, when a man came over and said, ‘O Amir Al-Momineen-asws! I have gone to a boy, therefore purify me’. He-asws said: ‘O you! Go to your house, perhaps your gall bladder is exciting you’.
فَلَمَّا كَانَ مِنْ غَدٍ عَادَ إِلَيْهِ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَوْقَبْتُ عَلَى غُلَامٍ فَطَهِّرْنِي فَقَالَ لَهُ يَا هَذَا امْضِ إِلَى مَنْزِلِكَ لَعَلَّ مِرَاراً هَاجَ بِكَ حَتَّى فَعَلَ ذَلِكَ ثَلَاثاً بَعْدَ مَرَّتِهِ الْأُولَى
When it was the next morning, he returned to him-asws and said to him-asws, ‘O Amir Al-Momineen-asws! I have gone to a boy, therefore purify me’. He-asws said to him: ‘O you! Go to your house, perhaps your gall bladder is exciting you’. He did it three times after the first.
فَلَمَّا كَانَ فِي الرَّابِعَةِ قَالَ لَهُ يَا هَذَا إِنَّ رَسُولَ اللَّهِ ص حَكَمَ فِي مِثْلِكَ بِثَلَاثَةِ أَحْكَامٍ فَاخْتَرْ أَيَّهُنَّ شِئْتَ قَالَ وَ مَا هُنَّ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ ضَرْبَةٌ بِالسَّيْفِ فِي عُنُقِكَ بَالِغَةً مَا بَلَغَتْ أَوْ دَهْدَاهٌ مِنْ جَبَلٍ مَشْدُودَ الْيَدَيْنِ وَ الرِّجْلَيْنِ أَوْ إِحْرَاقٌ بِالنَّارِ
So, when it was during the fourth, he-asws said to him: ‘O you! Rasool-Allah-saww had judged regarding (a case) similar to yours with three judgements, therefore choose which of these you like’. He said, ‘And what are these, O Amir Al-Momineen-asws?’ He-asws said: ‘A strike with the sword in your neck, it reaches what it reaches, or throwing you off the mountain with your hands and feet tied up or burning with the fire’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَيُّهُنَّ أَشَدُّ عَلَيَّ قَالَ الْإِحْرَاقُ بِالنَّارِ قَالَ فَإِنِّي قَدِ اخْتَرْتُهَا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ فَخُذْ لِذَلِكَ أُهْبَتَكَ فَقَالَ نَعَمْ
He said, ‘O Amir Al-Momineen-asws! Which of these is the harshest upon me?’ He-asws said: ‘Burning with the fire’. He said, ‘So I have chosen it, O Amir Al-Momineen-asws! He-asws said: ‘Are you prepared to take that?’ He said, ‘Yes’.
فَقَامَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ جَلَسَ فِي تَشَهُّدِهِ فَقَالَ اللَّهُمَّ إِنِّي قَدْ أَتَيْتُ مِنَ الذَّنْبِ مَا قَدْ عَلِمْتَهُ وَ إِنَّنِي تَخَوَّفْتُ مِنْ ذَلِكَ فَجِئْتُ إِلَى وَصِيِّ رَسُولِكَ وَ ابْنِ عَمِّ نَبِيِّكَ فَسَأَلْتُهُ أَنْ يُطَهِّرَنِي فَخَيَّرَنِي بَيْنَ ثَلَاثَةِ أَصْنَافٍ مِنَ الْعَذَابِ اللَّهُمَّ فَإِنِّي قَدِ اخْتَرْتُ أَشَدَّهَا اللَّهُمَّ فَإِنِّي أَسْأَلُكَ أَنْ تَجْعَلَ ذَلِكَ كَفَّارَةً لِذُنُوبِي وَ أَنْ لَا تُحْرِقَنِي بِنَارِكَ فِي آخِرَتِي
He-asws said: ‘He (the sinner) prayed two Cycles Salat, then sat in his Tashahhud, so he said: ‘O Allah-azwj! I had committed from the sins which You-azwj Know of, and I feared from that. So, I went to the successor-asws of Your-azwj Rasool-saww, and a cousin of Your-azwj Prophet-saww, and I asked him-asws that he-asws should purify me. He-asws gave me a choice of three types of punishment. O Allah-azwj! I have chosen the harshest of these. O Allah-azwj! I ask You-azwj that You-azwj Make that as an expiation, of my sin, and that You-azwj do not Burn me with Your-azwj Fire in my Hereafter!’
ثُمَّ قَامَ وَ هُوَ بَاكٍ ثُمَّ جَلَسَ فِي الْحُفْرَةِ الَّتِي حَفَرَهَا لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَ هُوَ يَرَى النَّارَ تَتَأَجَّجُ حَوْلَهُ قَالَ فَبَكَى أَمِيرُ الْمُؤْمِنِينَ ع وَ بَكَى أَصْحَابُهُ جَمِيعاً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع قُمْ يَا هَذَا فَقَدْ أَبْكَيْتَ مَلَائِكَةَ السَّمَاءِ وَ مَلَائِكَةَ الْأَرْضِ فَإِنَّ اللَّهَ قَدْ تَابَ عَلَيْكَ فَقُمْ لَا تُعَاوِدَنَّ شَيْئاً مِمَّا قَدْ فَعَلْتَ.
Then he stood up and he was crying until he sat in the pit which had been dug out for him by Amir Al-Momineen-asws, and he was seeing the fire inflaming around him. Amir Al-Momineen-asws wept and his companions wept altogether. Amir Al-Momineen-asws said to him: ‘Arise, O you, for you have made the Angels of the sky and the Angels of the earth to cry. Allah-azwj has Turned towards you (with Mercy). Arise and do not repeat anything from what you have done!’’[98]
52- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ: كَانَ عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ ع مُتَوَاخِيَانِ فِي اللَّهِ عَزَّ وَ جَلَّ فَمَاتَ أَحَدُهُمَا وَ أَوْصَى إِلَى الْآخَرِ فِي حِفْظِ بُنَيَّةٍ كَانَتْ لَهُ فَحَفِظَهَا الرَّجُلُ وَ أَنْزَلَهَا مَنْزِلَةَ وَلَدِهِ فِي اللُّطْفِ وَ الْإِكْرَامِ وَ التَّعَاهُدِ لَهَا
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from one of his companions raising it, said,
‘In the era of Amir Al-Momineen, two men had established brotherhood between themselves for the Sake of Allah-azwj Mighty and Majestic. One of the two died and bequeathed to the other regarding the protection of a daughter he had. The man protected her and made her status to be of the status of his children with regards to the kindness, and the honour, and the care.
ثُمَّ حَضَرَهُ سَفَرٌ فَخَرَجَ وَ أَوْصَى امْرَأَتَهُ فِي الصَّبِيَّةِ فَأَطَالَ السَّفَرَ حَتَّى أَدْرَكَتِ الصَّبِيَّةُ وَ كَانَ لَهَا جَمَالٌ وَ كَانَ الرَّجُلُ يَكْتُبُ فِي حِفْظِهَا وَ التَّعَاهُدِ لَهَا فَلَمَّا رَأَتْ ذَلِكَ امْرَأَتُهُ خَافَتْ أَنْ يَقْدَمَ فَيَرَاهَا قَدْ بَلَغَتْ مَبْلَغَ النِّسَاءِ فَيُعْجِبَهُ جَمَالُهَا فَيَتَزَوَّجَهَا
Then a journey presented itself, so he went out, and bequeathed to his wife with regards to the young girl. His journey got prolonged to the extent that the young girl matured, and she had beauty for her, and the man had been contracted with regard to her protection and the care for her. When his wife saw that, she feared that he would arrive, and he would see her to have reached the age of the women, and he would be fascinated by her beauty, so he would marry her.
فَعَمَدَتْ إِلَيْهَا هِيَ وَ نِسْوَةٌ مَعَهَا قَدْ كَانَتْ أَعَدَّتْهُنَّ فَأَمْسَكْنَهَا لَهَا ثُمَّ افْتَرَعَتْهَا بِإِصْبَعِهَا فَلَمَّا قَدِمَ الرَّجُلُ مِنْ سَفَرِهِ وَ صَارَ فِي مَنْزِلِهِ دَعَا الْجَارِيَةَ فَأَبَتْ أَنْ تُجِيبَهُ اسْتِحْيَاءً مِمَّا صَارَتْ إِلَيْهِ فَأَلَحَّ عَلَيْهَا فِي الدُّعَاءِ كُلَّ ذَلِكَ تَأْبَى أَنْ تُجِيبَهُ
She and the women who were with her pre-conceived malice against her, a number of whom held her down, then she destroyed her virginity by her fingers. When the man came over from his journey and came to be in his house, called the young girl. But she refused to answer him being too embarrassed from what had happened. He insisted calling her, she refused to answer him with all of that.
فَلَمَّا أَكْثَرَ عَلَيْهَا قَالَتْ لَهُ امْرَأَتُهُ دَعْهَا فَإِنَّهَا تَسْتَحْيِي أَنْ تَأْتِيَكَ مِنْ ذَنْبٍ كَانَتْ فَعَلَتْهُ قَالَ لَهَا وَ مَا هُوَ قَالَتْ كَذَا وَ كَذَا وَ رَمَتْهَا بِالْفُجُورِ فَاسْتَرْجَعَ الرَّجُلُ
When he had frequented that, his wife said to him, ‘Leave her, for she is too embarrassed as she had come to a sin which she has done’. He said to her, ‘And what is it?’ She said, ‘Such and such’, and accused her with the immorality. The man said, ‘We are for Allah-azwj and to Him-azwj we are returning’.
ثُمَّ قَامَ إِلَى الْجَارِيَةِ فَوَبَّخَهَا فَقَالَ لَهَا وَيْحَكِ أَ مَا عَلِمْتِ مَا كُنْتُ أَصْنَعُ بِكِ مِنَ الْأَلْطَافِ وَ اللَّهِ مَا كُنْتُ أُعِدُّكِ إِلَّا لِبَعْضِ وُلْدِي و [أَوْ] إِخْوَانِي وَ إِنْ كُنْتِ لَابْنَتِي فَمَا دَعَاكِ إِلَى مَا صَنَعْتِ فَقَالَتْ لَهُ الْجَارِيَةُ أَمَّا إِذَا قِيلَ لَكَ مَا قِيلَ فَوَ اللَّهِ مَا فَعَلْتُ الَّذِي رَمَتْنِي بِهِ امْرَأَتُكَ وَ لَقَدْ كَذَبَتْ عَلَيَّ وَ إِنَّ الْقِصَّةَ لَكَذَا وَ كَذَا وَ وَصَفَتْ لَهُ مَا صَنَعَتْ بِهَا امْرَأَتُهُ
Then he stood up to the girl and he rebuked her and said to her, ‘Woe be unto you! Do you not know what I have done with you from the kindness? By Allah-azwj! I had not promised you except to one of my sons or my brothers, even if you were my own daughter. What called you to what you did?’ The girl said, ‘But when she said to you what she said, by Allah-azwj, I did not do what your wife is accusing me with, and she had lied against me, and that the story is such and such’, and she described to him what his wife had done with her.
قَالَ فَأَخَذَ الرَّجُلُ بِيَدِ امْرَأَتِهِ وَ يَدِ الْجَارِيَةِ فَمَضَى بِهِمَا حَتَّى أَجْلَسَهُمَا بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع وَ أَخْبَرَهُ بِالْقِصَّةِ كُلِّهَا وَ أَقَرَّتِ الْمَرْأَةُ بِذَلِكَ
He-asws said: ‘The man grabbed the hand of his wife and a hand of the girl, and he went with the two of them until he sat both of them down in front of Amir Al-Momineen-asws, and informed him-asws of the story, all of it, and the woman acknowledged with that.
قَالَ وَ كَانَ الْحَسَنُ بَيْنَ يَدَيْ أَبِيهِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع اقْضِ فِيهَا فَقَالَ الْحَسَنُ ع نَعَمْ عَلَى الْمَرْأَةِ الْحَدُّ لِقَذْفِهَا الْجَارِيَةَ وَ عَلَيْهَا الْقِيمَةُ لِافْتِرَاعِهَا إِيَّاهَا قَالَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع صَدَقْتَ ثُمَّ قَالَ أَمَا لَوْ كُلِّفَ الْجَمَلُ الطَّحْنَ لَفَعَلَ.
He-asws said: ‘And Al-Hassan-asws was in front of his-asws father-asws. Amir Al-Momineen-asws said to him-asws: ‘Judge with regards to it!’ Al-Hassan-asws said: ‘Yes. Upon the woman is the Penalty (Hadd) due to her slandering the girl, and upon her is the price of deflowering her’. Amir Al-Momineen-asws said: ‘You-asws have spoken the truth’. Then he-asws said: ‘If the camel is tasked with the grinding, it does it’’.[99]
53- كا، الكافي يُونُسُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْحَدُّ فِي الْخَمْرِ إِنْ شَرِبَ مِنْهَا قَلِيلًا أَوْ كَثِيراً
(The book) ‘Al Kafi – Yunus, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The Penalty (Hadd) (would be established) regarding the wine, if it is drunk from it, a little or more’.
قَالَ ثُمَّ قَالَ أُتِيَ عُمَرُ بِقُدَامَةَ بْنِ مَظْعُونٍ وَ قَدْ شَرِبَ الْخَمْرَ وَ قَامَتْ عَلَيْهِ الْبَيِّنَةُ فَسَأَلَ عَلِيّاً ع فَأَمَرَهُ أَنْ يَجْلِدَهُ ثَمَانِينَ
Then he-asws said: ‘They came to Umar with Qadamat Bin Mazoun, and he had drunk the wine, and the proof was established upon him. He (Umar) asked Ali-asws and he-asws ordered that he should be whipped eighty (lashes).
فَقَالَ قُدَامَةُ يَا أَمِيرَ الْمُؤْمِنِينَ لَيْسَ عَلَيَّ حَدٌّ أَنَا مِنْ أَهْلِ هَذِهِ الْآيَةِ لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِيما طَعِمُوا قَالَ فَقَالَ عَلِيٌّ ع لَسْتَ مِنْ أَهْلِهَا إِنَّ طَعَامَ أَهْلِهَا لَهُمْ حَلَالٌ لَيْسَ يَأْكُلُونَ وَ لَا يَشْرَبُونَ إِلَّا مَا أَحَلَّ اللَّهُ لَهُمْ
Qadamat said, ‘O Amir Al-Momineen-asws! There is no Penalty (Hadd) upon me. I am from the ones rightful of this Verse: There isn’t a blame upon those who are believing and are doing righteous deeds regarding what they are consuming, [5:93]’. Ali-asws said: ‘You are not from its rightful ones. The food of its rightful ones is Permissible unto them. They are not eating and drinking except what Allah-azwj has Permitted to them’.
ثُمَّ قَالَ عَلِيٌّ ع إِنَّ الشَّارِبَ إِذَا شَرِبَ لَمْ يَدْرِ مَا يَأْكُلُ وَ لَا مَا يَشْرَبُ فَاجْلِدُوهُ ثَمَانِينَ جَلْدَةً.
Then Ali-asws said: ‘The drinker, when he drinks (wine), he does not know what he eats and what he drinks’. He-asws whipped him eighty lashes’’.[100]
54- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ رَفَعَهُ عَنْ أَبِي مَرْيَمَ قَالَ: أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ بِالنَّجَاشِيِّ الشَّاعِرِ قَدْ شَرِبَ الْخَمْرَ فِي شَهْرِ رَمَضَانَ فَضَرَبَهُ ثَمَانِينَ ثُمَّ حَبَسَهُ لَيْلًا ثُمَّ دَعَا بِهِ مِنَ الْغَدِ فَضَرَبَهُ عِشْرِينَ سَوْطاً
(The book) ‘Al Kafi – Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir, raising it, from Abu Maryam who said,
‘They came to Amir Al-Momineen-asws with Al-Najjashy the poet who had drunk the wine during the Month of Ramazan. He-asws whipped him eighty (lashes). Then he-asws held him in custody for one night. The he-asws called for him in the morning, and he-asws whipped him twenty lashes’.
فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذَا ضَرَبْتَنِي ثَمَانِينَ فِي شُرْبِ الْخَمْرِ وَ هَذِهِ الْعِشْرُونَ مَا هِيَ فَقَالَ هَذَا لِتَجَرِّيكَ عَلَى شُرْبِ الْخَمْرِ فِي شَهْرِ رَمَضَانَ.
He said to him-asws, ‘O Amir Al-Momineen-asws! You-asws have already whipped me with regards to drinking the wine, and these twenty, what are they for?’ He-asws said: ‘This is for your audacity on drinking of the wine during the Month of Ramazan’’.[101]
55- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَرِبَ رَجُلٌ الْخَمْرَ عَلَى عَهْدِ أَبِي بَكْرٍ فَرُفِعَ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ أَ شَرِبْتَ خَمْراً قَالَ نَعَمْ قَالَ وَ لِمَ وَ هِيَ مُحَرَّمَةٌ قَالَ فَقَالَ الرَّجُلُ إِنِّي أَسْلَمْتُ وَ حَسُنَ إِسْلَامِي وَ مَنْزِلِي بَيْنَ ظَهْرَانَيْ قَوْمٍ يَشْرَبُونَ الْخَمْرَ وَ يَسْتَحِلُّونَ وَ لَوْ عَلِمْتُ أَنَّهَا حَرَامٌ اجْتَنَبْتُهَا
(The book) ‘Al Kafi – Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ibn Bukeyr,
‘From Abu Abdullah-asws having said: ‘A man drank the wine in the era of Abu Bakr, so it was raised to Abu Bakr. Said to him, ‘Did you drink the wine?’ He said, ‘Yes’. He said, ‘And why did you, and it is Prohibited?’ The man said to him, ‘I became a Muslim, and my Islam was good, and my house is among a people who are drinking the wine, and they are permitting it, and had I know that it is Prohibited, I would have kept away from it’.
فَالْتَفَتَ أَبُو بَكْرٍ إِلَى عُمَرَ فَقَالَ مَا تَقُولُ فِي أَمْرِ هَذَا الرَّجُلِ فَقَالَ عُمَرُ مُعْضِلَةٌ وَ لَيْسَ لَهَا إِلَّا أَبُو الْحَسَنِ فَقَالَ أَبُو بَكْرٍ ادْعُ لَنَا عَلِيّاً فَقَالَ عُمَرُ يُؤْتَى الْحَكَمُ فِي بَيْتِهِ
Abu Bakr turned to Umar, and he said, ‘What are you saying regarding the matter of this man?’ Umar said, ‘And there is none for it except for Abu Al-Hassan-asws’. Abu Bakr said, ‘Call Ali-asws for us’. Umar said, ‘He-asws gives the judgement in his-asws home’.
فَقَامَا وَ الرَّجُلُ مَعَهُمَا وَ مَنْ حَضَرَهُمَا مِنَ النَّاسِ حَتَّى أَتَوْا أَمِيرَ الْمُؤْمِنِينَ ع فَأَخْبَرَاهُ بِقِصَّةِ الرَّجُلِ وَ قَصَّ الرَّجُلُ قِصَّتَهُ قَالَ ابْعَثُوا مَعَهُ مَنْ يَدُورُ بِهِ عَلَى مَجَالِسِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ مَنْ كَانَ تَلَا عَلَيْهِ آيَةَ التَّحْرِيمِ فَلْيَشْهَدْ عَلَيْهِ
They both stood up, and the man was with the two of them, along with the ones who were present with them both, until they all came to Amir Al-Momineen-asws. They informed him of the story of the man, and the man related his own story. He-asws said: ‘Send (some people) with him who would go around with him at the gatherings of the Emigrants and the Helpers, (to find) one who had recited to him the Verse of the Prohibition, so let him testify against him’.
فَفَعَلُوا ذَلِكَ فَلَمْ يَشْهَدْ عَلَيْهِ أَحَدٌ بِأَنَّهُ قَرَأَ عَلَيْهِ آيَةَ التَّحْرِيمِ فَخَلَّى عَنْهُ وَ قَالَ لَهُ إِنْ شَرِبْتَ بَعْدَهَا أَقَمْنَا عَلَيْكَ الْحَدَّ.
They did that with him, but no one testified against him that he had recited the Verse of the Prohibition to him. He-asws freed him and said to him: ‘If you drink wine after it, we will establish the Penalty (Hadd) upon you’’.[102]
56- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَقَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ ع بِقَضِيَّةٍ مَا قَضَى بِهَا أَحَدٌ كَانَ قَبْلَهُ وَ كَانَتْ أَوَّلَ قَضِيَّةٍ قَضَى بِهَا بَعْدَ رَسُولِ اللَّهِ ص وَ ذَلِكَ أَنَّهُ لَمَّا قُبِضَ رَسُولُ اللَّهِ ص وَ أَفْضَى الْأَمْرُ إِلَى أَبِي بَكْرٍ أُتِيَ بِرَجُلٍ قَدْ شَرِبَ الْخَمْرَ
(The book) ‘Al Kafi – A number of our companions, from Ahmad Bin Abu Abdullah, from Amro Bin Usman, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had judged with a judgement which no one else had judged with it before him, and he-asws was the first one to have judged with it after Rasool-Allah-saww, and that was that after the passing away of Rasool-Allah-saww resulting in the command going to Abu Bakr, they came with a man to Abu Bakr who had drunk the wine.
فَقَالَ لَهُ أَبُو بَكْرٍ أَ شَرِبْتَ الْخَمْرَ فَقَالَ الرَّجُلُ نَعَمْ فَقَالَ وَ لِمَ شَرِبْتَهَا وَ هِيَ مُحَرَّمَةٌ فَقَالَ إِنَّنِي أَسْلَمْتُ وَ مَنْزِلِي بَيْنَ ظَهْرَانَيْ قَوْمٍ يَشْرَبُونَ الْخَمْرَ وَ يَسْتَحِلُّونَهَا وَ لَمْ أَعْلَمْ أَنَّهَا حَرَامٌ فَأَجْتَنِبَهَا
Abu Bakr said to him, ‘Did you drink the wine?’ The man said, ‘Yes’. He said, ‘And why did you drink it, and it is a Prohibition?’ He said, ‘When I became a Muslim, and my house was in the midst of a people who were drinking the wine, and they were permitting it, and had I known that it was Prohibited, I would have avoided it’.
قَالَ فَالْتَفَتَ أَبُو بَكْرٍ إِلَى عُمَرَ فَقَالَ مَا تَقُولُ يَا أَبَا حَفْصٍ فِي أَمْرِ هَذَا الرَّجُلِ فَقَالَ مُعْضِلَةٌ وَ أَبُو الْحَسَنِ لَهَا فَقَالَ أَبُو بَكْرٍ يَا غُلَامُ ادْعُ لَنَا عَلِيّاً فَقَالَ عُمَرُ بَلْ يُؤْتَى الْحَكَمُ فِي مَنْزِلِهِ فَأَتَوْهُ وَ مَعَهُ سَلْمَانُ الْفَارِسِيُّ
He-asws said: ‘Abu Bakr turned towards Umar, so he said, ‘What are you saying, O Abu Hafs, regarding the matter of this man?’ He said, ‘It is a dilemma, and Abu Al-Hassan-asws is (right) for it’. Abu Bakr said, ‘O slave, call Ali-asws for us’. Umar said, ‘But he-asws gives the judgement in his-asws house’. They came over to him-asws and with him-asws was Salman Al-Farsy-as.
فَأَخْبَرَهُ بِقِصَّةِ الرَّجُلِ فَاقْتَصَّ عَلَيْهِ قِصَّتَهُ فَقَالَ عَلِيٌّ ع لِأَبِي بَكْرٍ ابْعَثْ مَعَهُ مَنْ يَدُورُ بِهِ عَلَى مَجَالِسِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ فَمَنْ كَانَ تَلَا عَلَيْهِ آيَةَ التَّحْرِيمِ فَلْيَشْهَدْ عَلَيْهِ فَإِنْ لَمْ يَكُنْ تَلَا عَلَيْهِ آيَةَ التَّحْرِيمِ فَلَا شَيْءَ عَلَيْهِ
He (Abu Bakr) informed him-asws of the story of the man, and the man related his own story to him-asws. Ali-asws said to Abu Bakr: ‘Send someone who would go around with him at the gatherings of the Emigrants and the Helpers. The one who had recited the Verse of the Prohibition to him, so let him testify. If there does not happen to be anyone who had recited the Verse of the Prohibition to him, so there is nothing upon him’.
فَفَعَلَ أَبُو بَكْرٍ بِالرَّجُلِ مَا قَالَ عَلِيٌّ ع فَلَمْ يَشْهَدْ عَلَيْهِ أَحَدٌ فَخَلَّى سَبِيلَهُ فَقَالَ سَلْمَانُ لِعَلِيٍّ ع لَقَدْ أَرْشَدْتَهُمْ فَقَالَ عَلِيٌّ ع إِنَّمَا أَرَدْتُ أَنْ أُجَدِّدَ تَأْكِيدَ هَذِهِ الْآيَةِ فِيَّ وَ فِيهِمْ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ.
Abu Bakr did that with the man, what Ali-asws said. But no one testified upon him, so he freed his way. Salman-as said to Ali-asws, ‘You-asws have guided them’. Ali-asws said: ‘But rather, I-asws wanted renewal of the emphasis of this Verse of war booty, Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So what is the matter with you all? How are you judging?’ [10:35]’’.[103]
57- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى قَوْمٌ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَبَّنَا فَاسْتَتَابَهُمْ فَلَمْ يَتُوبُوا فَحَفَرَ لَهُمْ حَفِيرَةً وَ أَوْقَدَ فِيهَا نَاراً وَ حَفَرَ حَفِيرَةً إِلَى جَانِبِهَا أُخْرَى وَ أَفْضَى بَيْنَهُمَا فَلَمَّا لَمْ يَتُوبُوا أَلْقَاهُمْ فِي الْحَفِيرَةِ وَ أَوْقَدَ فِي الْحَفِيرَةِ الْأُخْرَى حَتَّى مَاتُوا.
(The book) ‘Al Kafi – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘A group of people came to Amir Al-Momineen-asws, so they said, ‘Greetings be upon you-asws, ‘يَا رَبَّنَا’ O our Lord!’ He-asws told them to repent, but they did not repent. So he-asws dug out a pit for them, and kindle a fire in it, and dug out another pit to its side, and bore a hole between the two. When they did not repent, he-asws cast them into the pit, and inflamed (the fire) in the other pit, until they died’’.[104]
58- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِرَجُلٍ مِنْ بَنِي ثَعْلَبَةَ قَدْ تَنَصَّرَ بَعْدَ إِسْلَامِهِ فَشَهِدُوا عَلَيْهِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَا تَقُولُ هَؤُلَاءِ الشُّهُودُ قَالَ صَدَقُوا وَ أَنَا أَرْجِعُ إِلَى الْإِسْلَامِ فَقَالَ أَمَا لَوْ أَنَّكَ كَذَّبْتَ الشُّهُودَ لَضَرَبْتُ عُنُقَكَ وَ قَدْ قَبِلْتُ مِنْكَ فَلَا تَعُدْ فَإِنَّكَ إِنْ رَجَعْتَ لَمْ أَقْبَلْ مِنْكَ رُجُوعاً بَعْدَهُ.
(The book) ‘Al Kafi – Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
Abu Abdullah-asws has said: ‘They came to Amir Al-Momineen-asws with a man from the Clan of Sa’alba who had become Christian after his Islam, so they testified against him. Amir Al-Momineen-asws said: ‘What are these witnesses saying?’ He said, ‘They are speaking the truth, and I have returned to Al-Islam’. He-asws said: ‘But, had you belied the witnesses, I-asws would have struck your neck, and I-asws have accepted from you, and do not repeat, for if you were to return, I-asws will not accept the returning from you, after it’’.[105]
59- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ كِرْدِينٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ وَ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع لَمَّا فَرَغَ مِنْ أَهْلِ الْبَصْرَةِ أَتَاهُ سَبْعُونَ رَجُلًا مِنَ الزُّطِّ فَسَلَّمُوا عَلَيْهِ وَ كَلَّمُوهُ بِلِسَانِهِمْ فَرَدَّ عَلَيْهِمْ بِلِسَانِهِمْ
(The book) ‘Al Kafi – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Salih Bin Sahl, from Kirdayn,
‘From a man from Abu Abdullah-asws and Abu Ja’far-asws having said that when Amir Al-Momineen-asws was free from the people of Al-Basra (Battle of the Camel), seventy men from Al-Zat came over. They greeted him-asws and spoke to him-asws in their own language. He-asws responded to them in their language.
ثُمَّ قَالَ لَهُمْ إِنِّي لَسْتُ كَمَا قُلْتُمْ أَنَا عَبْدُ اللَّهِ مَخْلُوقٌ فَأَبَوْا عَلَيْهِ وَ قَالُوا أَنْتَ هُوَ فَقَالَ لَهُمْ لَئِنْ لَمْ تَنْتَهُوا وَ تَرْجِعُوا عَمَّا قُلْتُمْ إِلَى اللَّهِ لَأَقْتُلَنَّكُمْ
Then he-asws said to them: ‘I-asws am not as you are saying it to be. I-asws am a servant of Allah-azwj, a Created being’. But they refused to him-asws and said, ‘أَنْتَ هُوَ’ ‘You-asws are He-azwj!’ He-asws said to them: ‘If you do not cease and retract from what you are saying regarding me-asws, and repent to Allah-azwj Mighty and Majestic, I-asws will kill you all’.
فَأَبَوْا أَنْ يَرْجِعُوا وَ يَتُوبُوا فَأَمَرَ أَنْ يُحْفَرَ لَهُمْ آبَاراً فَحُفِرَتْ ثُمَّ خَرَقَ بَعْضَهَا إِلَى بَعْضٍ ثُمَّ قَذَفَهُمْ فِيهَا ثُمَّ خَمَّرَ رُءُوسَهَا ثُمَّ أُلْهِبَتِ النَّارُ فِي بِئْرٍ مِنْهَا لَيْسَ فِيهَا أَحَدٌ مِنْهُمْ فَدَخَلَ الدُّخَانُ عَلَيْهِمْ فَمَاتُوا.
But they refused to retract and repent. He-asws ordered for wells to be dug out for them. They dug them. Then he-asws bore holes connecting each of these. Then he-asws threw them into it. Then he-asws covered the top of the wells. Then he-asws inflamed a fire in the well in which there was no one from them. The smoke entered upon them in those (wells), so they died’’.[106]
60- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: دَخَلَ الْحَكَمُ بْنُ عُيَيْنَةَ وَ سَلَمَةُ بْنُ كُهَيْلٍ عَلَى أَبِي جَعْفَرٍ ع فَسَأَلَاهُ عَنْ شَاهِدٍ وَ يَمِينٍ فَقَالَ قَضَى بِهِ رَسُولُ اللَّهِ ص وَ قَضَى عَلِيٌ عِنْدَكُمْ بِالْكُوفَةِ فَقَالا هَذَا خِلَافُ الْقُرْآنِ فَقَالَ وَ أَيْنَ وَجَدْتُمُوهُ خِلَافَ الْقُرْآنِ فَقَالا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ أَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ فَقَالَ هُوَ لَا تَقْبَلُوا شَهَادَةَ وَاحِدٍ وَ يمين [يَمِيناً]
(The book) ‘Al Kafi – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘Al-Hakm Bin Uteyba and Salmat Bin Kuheyl came over to Abu Ja’far-asws. They both asked him about a witness and an oath. He-asws said: ‘Rasool-Allah-saww had judged by it, and Ali-asws had judged by it in your presence at Al-Kufa’. They said, ‘This is opposing the Quran!’ He-asws said: ‘And where did you find it to be opposing the Quran?’ They said, ‘Allah-azwj Blessed and Exalted is Saying: and two just ones from you should bear witness, [65:2]’. Abu Ja’far said to both of them: ‘His-azwj Words: two just ones from you should bear witness, it is that you should not accept the testimony of one and an oath’.
ثُمَّ قَالَ إِنَّ عَلِيّاً ع كَانَ قَاعِداً فِي مَسْجِدِ الْكُوفَةِ فَمَرَّ بِهِ عَبْدُ اللَّهِ بْنُ قُفْلٍ التَّمِيمِيُّ وَ مَعَهُ دِرْعُ طَلْحَةَ فَقَالَ لَهُ عَلِيٌّ ع هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ قُفْلٍ فَاجْعَلْ بَيْنِي وَ بَيْنَكَ قَاضِيَكَ الَّذِي رَضِيتَهُ لِلْمُسْلِمِينَ فَجَعَلَ بَيْنَهُ وَ بَيْنَهُ شُرَيْحاً
Then he-asws said: ‘Ali-asws was seated in Masjid of Al-Kufa, so there passed by him-asws Abdullah Bin Fuql Al-Tameemy, and with him was a shield of Talha. Ali-asws said to him: ‘This a shield of Talha. It was taken deceptively (from war booty) on the day of Al-Basra (Battle of the camel)’. Abdullah Bin Fuql said to him-asws, ‘Make a judge to be in between me and you-asws, one whom you-asws are pleased with for the Muslims’. He-asws made Shurayh to be between himself-asws and him.
فَقَالَ عَلِيٌّ ع هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ لَهُ شُرَيْحٌ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً فَأَتَاهُ الْحَسَنُ فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ هَذَا شَاهِدٌ فَلَا أَقْضِي بِشَهَادَةِ شَاهِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ قَالَ فَدَعَا قَنْبَراً فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقَالَ شُرَيْحٌ هَذَا مَمْلُوكٌ وَ لَا أَقْضِي بِشَهَادَةِ مَمْلُوكٍ
Ali-asws said: ‘This is a shield of Talha. I-asws had seized it on the day of Al-Basra’. Shurayh said to him-asws, ‘Come with a proof upon what you-asws are saying’. He-asws came with Al-Hassan-asws. He-asws testified that this is a shield of Talha taken deceptively (from war booty) on the day of Al-Basra’. Shurayh said, ‘This is one witness, and I will not judge with the testimony of one witness until there happens to be another one with him’. He-asws called Qanbar, and he testified that it was a shield of Talha taken deceptively (from war booty) on the day of Al-Basra. Shurayh said, ‘This is an owned slave, and I will not judge with a testimony of an owned slave’.
قَالَ فَغَضِبَ عَلِيٌّ ع وَ قَالَ خُذْهَا فَإِنَّ هَذَا قَضَى بِجَوْرٍ ثَلَاثَ مَرَّاتٍ قَالَ فَتَحَوَّلَ شُرَيْحٌ ثُمَّ قَالَ لَا أَقْضِي بَيْنَ اثْنَيْنِ حَتَّى تُخْبِرَنِي مِنْ أَيْنَ قَضَيْتُ بِجَوْرٍ ثَلَاثَ مَرَّاتٍ فَقَالَ لَهُ وَيْلَكَ أَوْ وَيْحَكَ إِنِّي لَمَّا أَخْبَرْتُكَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقُلْتَ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً وَ قَدْ قَالَ رَسُولُ اللَّهِ ص حَيْثُ مَا وُجِدَ غُلُولٌ أُخِذَ بِغَيْرِ بَيِّنَةٍ فَقُلْتَ رَجُلٌ لَمْ يَسْمَعِ الْحَدِيثَ فَهَذِهِ وَاحِدَةٌ
He (the narrator) said, ‘Ali-asws was furious, so he-asws said: ‘Take it, for this one had judged with inequity’, three times. Shurayh turned around, then said, ‘I will not judge between two until you-asws inform me from where I have judged with inequity, three times’. He-asws said to him: ‘Woe be unto you! or ‘Fie be on you!, When I-asws informed you that it was a shield of Talha taken deceptively (from war booty) on the day of Al-Basra, so you said, ‘Come with proof upon what you-asws are saying’, and Rasool-Allah-saww had said: ‘Wherever a stolen (war booty) is found, it would be retrieved without proof’. I-asws said: ‘A man who has not heard the Hadeeth’. So, this is one.
ثُمَّ أَتَيْتُكَ بِالْحَسَنِ فَشَهِدَ فَقُلْتَ هَذَا وَاحِدٌ وَ لَا أَقْضِي بِشَهَادَةِ وَاحِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ وَ قَدْ قَضَى رَسُولُ اللَّهِ ص بِشَهَادَةِ وَاحِدٍ وَ يَمِينٍ فَهَذِهِ ثِنْتَانِ
Then I-asws came to you with Al-Hassan-asws, and he-asws testified, so you said, ‘This is one, and I will not judge with the testimony of one until there happens to be another one with him-asws’, and Rasool-Allah-saww had judged with the testimony of one and an oath. So, these are two.
ثُمَّ أَتَيْتُكَ بِقَنْبَرٍ فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولًا يَوْمَ الْبَصْرَةِ فَقُلْتَ هَذَا مَمْلُوكٌ وَ لَا أَقْضِي بِشَهَادَةِ مَمْلُوكٍ وَ مَا بَأْسٌ بِشَهَادَةِ مَمْلُوكٍ إِذَا كَانَ عَدْلًا
Then I-asws came over with Qanbar, so he testified that it was a shield of Talha taken by deception (from war booty) on the day of Al-Basra, so you said, ‘This is an owned slave, and I will not judge with the testimony of an owned slave; and what is wrong with the testimony of the owned slave when it was just?’
ثُمَّ قَالَ وَيْلَكَ أَوْ وَيْحَكَ إِمَامُ الْمُسْلِمِينَ يُؤْمَنُ مِنْ أُمُورِهِمْ عَلَى مَا هُوَ أَعْظَمُ مِنْ هَذَا.
Then he-asws said: ‘Woe be unto you!’, or ‘Fie be upon you! An Imam-asws of the Muslims is trusted upon their affairs what is greater than this’’.[107]
61- كا، الكافي يب، تهذيب الأحكام عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِامْرَأَةٍ قَدْ تَعَلَّقَتْ بِرَجُلٍ مِنَ الْأَنْصَارِ وَ كَانَتْ تَهْوَاهُ وَ لَمْ تَقْدِرْ عَلَى حِيلَةٍ فَذَهَبَتْ وَ أَخَذَتْ بَيْضَةً فَأَخْرَجَتْ مِنْهَا الصُّفْرَةَ وَ صَبَّتِ الْبَيَاضَ عَلَى ثِيَابِهَا وَ بَيْنَ فَخِذَيْهَا ثُمَّ جَاءَتْ إِلَى عُمَرَ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا الرَّجُلَ قَدْ أَخَذَنِي فِي مَوْضِعِ كَذَا وَ كَذَا فَفَضَحَنِي
(The books) ‘Al Kafi’ and ‘Tehzeeb Al Ahkam’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Yazeed, from Abu Al Moala,
Abu Abdullah-asws has said: ‘They came to Umar Bin Al-Khattab with a woman who had attached (her heart) to a man from the (a local man of Medina), and had desired him, but she was not able to have a way to him. She went (to him) and took and egg and extracted the yolk from it and applied the albumen upon her clothes in between her thighs. Then she came over to Umar and said, ‘O commander of the faithful! This man has disgraced me in such and such a place, so he shamed (raped) me’.
فَقَالَ فَهَمَّ عُمَرُ أَنْ يُعَاقِبَ الْأَنْصَارِيَّ فَجَعَلَ الْأَنْصَارِيُّ يَحْلِفُ وَ أَمِيرُ الْمُؤْمِنِينَ جَالِسٌ وَ يَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ تَثَبَّتْ فِي أَمْرِي فَلَمَّا أَكْثَرَ الْفَتَى قَالَ عُمَرُ لِأَمِيرِ الْمُؤْمِنِينَ ع يَا أَبَا الْحَسَنِ مَا تَرَى
Umar understood that he should punish the Helper, so he made the Helper to swear an oath, and Amir Al-Momineen-asws was seated, and he was saying, ‘O commander of the faithful, prove my matter’. When the youth frequented it, Umar said to Amir Al-Momineen-asws, ‘O Abu Al-Hassan-asws! What is your-asws view?’
فَنَظَرَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى بَيَاضٍ عَلَى ثَوْبِ الْمَرْأَةِ وَ بَيْنَ فَخِذَيْهَا فَاتَّهَمَهَا أَنْ تَكُونَ احْتَالَتْ لِذَلِكَ قَالَ ائْتُونِي بِمَاءٍ حَارٍّ قَدْ أُغْلِيَ غَلَيَاناً شَدِيداً فَفَعَلُوا
Amir Al-Momineen-asws looked at the whiteness upon the clothes of the woman and between her thighs, and he-asws accused her that she was defrauding with that. He-asws said: ‘Bring me-asws hot water which has boiled with intense boiling’. They did it.
فَلَمَّا أُتِيَ بِالْمَاءِ أَمَرَهُمْ فَصَبُّوا عَلَى مَوْضِعِ الْبَيَاضِ فَاشْتَوَى ذَلِكَ الْبَيَاضُ فَأَخَذَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَأَلْقَاهُ فِي فِيهِ فَلَمَّا عَرَفَ طَعْمَهُ أَلْقَاهُ مِنْ فِيهِ ثُمَّ أَقْبَلَ عَلَى الْمَرْأَةِ حَتَّى أَقَرَّتْ بِذَلِكَ وَ دَفَعَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْأَنْصَارِ عُقُوبَةَ عُمَرَ.
When they came up with the water, he-asws ordered them, so they splashed it upon the place of the whiteness. That whiteness solidified. Amir Al-Momineen-asws took it and cast it in his-asws mouth. When he-asws recognised its taste, he-asws threw it out from his-asws mouth. Then he-asws faced towards the woman until she confessed with that, and Allah-azwj Mighty and Majestic Defended the Helper from the punishment of Umar’’.[108]
62- يب، تهذيب الأحكام كا، الكافي مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ قَالَ حَدَّثَنِي أَبُو عِيسَى يُوسُفُ بْنُ مُحَمَّدٍ قَرَابَةٌ لِسُوَيْدِ بْنِ سَعِيدٍ الْأَهْوَازِيِ قَالَ حَدَّثَنِي سُوَيْدُ بْنُ سَعِيدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَحْمَدَ الْفَارِسِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ أَبِي لَيْلَى عَنِ الْهَيْثَمِ بْنِ جَمِيلٍ عَنْ زُهَيْرٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ عَاصِمِ بْنِ ضَمْرَةَ السَّلُولِيِّ قَالَ:
(The books) ‘Tehzeeb Al Ahkam’ and ‘Al Kafi’ – Muhammad Bin Yaqoub, Ali Bin Muhammad, from Ibrahim Bin Is’haq Al Ahmar, from Isa Yusuf Bin Muhammad, a relative of Suweyd Bin saeed Al Amrany, from Suweyd Bin saeed, from Abdul Rahman Bin Ahmad Al Farsy, from Muhammad Bin Ibrahim Bin Abu Layli, from Al Haysam Bin Jameel, from zuheyr, from Abu Is’haq Al Sabi’e, from Aasim Bin Zamrah Al Saluly who said,
سَمِعْتُ غُلَاماً بِالْمَدِينَةِ وَ هُوَ يَقُولُ يَا أَحْكَمَ الْحَاكِمِينَ احْكُمْ بَيْنِي وَ بَيْنَ أُمِّي فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ يَا غُلَامُ لِمَ تَدْعُو عَلَى أُمِّكَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهَا حَمَلَتْنِي فِي بَطْنِهَا تِسْعاً وَ أَرْضَعَتْنِي حَوْلَيْنِ كَامِلَيْنِ فَلَمَّا تَرَعْرَعْتُ وَ عَرَفْتُ الْخَيْرَ مِنَ الشَّرِّ وَ يَمِينِي عَنْ شِمَالِي طَرَدَتْنِي وَ انْتَفَتْ مِنِّي وَ زَعَمَتْ أَنَّهَا لَا تَعْرِفُنِي
‘I heard a boy at Al-Medina and he was saying, ‘O Judge of the Judges! Judge between me and my mother!’ Umar Bin Al-Khattab said to him, ‘O boy! Why are you supplicating against your mother?’ He said, ‘O commander of the faithful! She bore me in her belly for nine months and weaned me for two years. So, when I grew up and recognised the good from the evil, and my right from my left, she expelled me and negated me and alleged that she did not recognise me’.
فَقَالَ عُمَرُ أَيْنَ تَكُونُ الْوَالِدَةُ قَالَ فِي سَقِيفَةِ بَنِي فُلَانٍ فَقَالَ عُمَرُ عَلَيَّ بِأُمِّ الْغُلَامِ قَالَ فَأَتَوْا بِهَا مَعَ أَرْبَعَةِ إِخْوَةٍ لَهَا وَ أَرْبَعِينَ قَسَامَةً يَشْهَدُونَ لَهَا أَنَّهَا لَا تَعْرِفُ الصَّبِيَّ وَ أَنَّ هَذَا الْغُلَامَ مُدَّعٍ ظَلُومٌ غَشُومٌ يُرِيدُ أَنْ يَفْضَحَهَا فِي عَشِيرَتِهَا وَ أَنَّ هَذِهِ جَارِيَةٌ مِنْ قُرَيْشٍ لَمْ تَتَزَوَّجْ قَطُّ لِأَنَّهَا بِخِتَامِ رَبِّهَا
Umar said, ‘Where does your mother happen to be?’ He said, ‘In a tent of the clan of so and so’. Umar said, ‘(Come) to me with the mother of the boy!’ They came over with her, and with four brothers of hers, and forty (men) swearing on oath testifying for her, that she does not recognise the child, and that the boy is a claimant who is unjust and lewd (immoral), intending to shame her in her clan, and that this is a slave girl who is from Quraysh who had not married at all, and that she is with a seal of her Lord-azwj (a virgin)’.
فَقَالَ عُمَرُ يَا غُلَامُ مَا تَقُولُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ وَ اللَّهِ أُمِّي حَمَلَتْنِي فِي بَطْنِهَا تِسْعاً وَ أَرْضَعَتْنِي حَوْلَيْنِ كَامِلَيْنِ فَلَمَّا تَرَعْرَعْتُ وَ عَرَفْتُ الْخَيْرَ وَ الشَّرَّ وَ يَمِينِي مِنْ شِمَالِي طَرَدَتْنِي وَ انْتَفَتْ مِنِّي وَ زَعَمَتْ أَنَّهَا لَا تَعْرِفُنِي
Umar said, ‘O boy! What are you saying?’ He said, ‘O commander of the faithful! By Allah-azwj! This is my mother who bore me in her belly for nine months and weaned me for two years. When I grew up and recognised the good from the evil, and my right from my left, she expelled me and negated me, and she claims that she does not recognise me’.
فَقَالَ عُمَرُ يَا هَذِهِ مَا يَقُولُ الْغُلَامُ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ وَ الَّذِي احْتَجَبَ بِالنُّورِ فَلَا عَيْنَ تَرَاهُ وَ حَقِّ مُحَمَّدٍ وَ مَا وَلَدَ مَا أَعْرِفُهُ وَ لَا أَدْرِي مِنْ أَيِّ النَّاسِ هُوَ وَ إِنَّهُ غُلَامٌ يُرِيدُ أَنْ يَفْضَحَنِي فِي عَشِيرَتِي وَ أَنَا جَارِيَةٌ مِنْ قُرَيْشٍ لَمْ أَتَزَوَّجْ قَطُّ وَ إِنِّي بِخَاتَمِ رَبِّي
Umar said, ‘O you (woman)! What is this boy saying?’ She said, ‘O commander of the faithful! By the One-azwj Who is Veiled by the Light, so no eye has seen Him-azwj, and right was Muhammad-saww, I do not recognise him, nor do I know from which people he is, and he is a boy who is a claimant intending to shame me in my clam, and I am a slave girl from Quraysh, not being married at all, and I am with a seal from my Lord-azwj’.
فَقَالَ عُمَرُ أَ لَكِ شُهُودٌ فَقَالَتْ نَعَمْ هَؤُلَاءِ فَتَقَدَّمَ الْأَرْبَعُونَ قَسَامَةً فَشَهِدُوا عِنْدَ عُمَرَ أَنَّ الْغُلَامَ مُدَّعٍ يُرِيدُ أَنْ يَفْضَحَهَا فِي عَشِيرَتِهَا وَ أَنَّ هَذِهِ جَارِيَةٌ مِنْ قُرَيْشٍ لَمْ تَتَزَوَّجْ قَطُّ وَ أَنَّهَا بِخَاتَمِ رَبِّهَا
Umar said, ‘Are there witnesses for you?’ She said, ‘Yes, they are the forty (men) swearing on oath’, and they testified in the presence of Umar that the boy is a claimant intending to shame her in her clan, and there this is a slave girl from Quraysh, not having been married at all, and she is with a seal from her Lord-azwj’.
فَقَالَ عُمَرُ خُذُوا بِيَدِ الْغُلَامِ وَ انْطَلِقُوا بِهِ إِلَى السِّجْنِ حَتَّى نَسْأَلَ عَنِ الشُّهُودِ فَإِنْ عُدِّلَتْ شَهَادَتُهُمْ جَلَدْتُهُ حَدَّ الْمُفْتَرِي فَأَخَذُوا بِيَدِ الْغُلَامِ وَ انْطَلَقُوا بِهِ إِلَى السِّجْنِ فَتَلَقَّاهُمْ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ الطَّرِيقِ فَنَادَى الْغُلَامُ يَا ابْنَ عَمِّ رَسُولِ اللَّهِ إِنِّي غُلَامٌ مَظْلُومٌ فَأَعَادَ عَلَيْهِ الْكَلَامَ الَّذِي تَكَلَّمَ بِهِ عُمَرَ ثُمَّ قَالَ وَ هَذَا عُمَرُ قَدْ أَمَرَ بِي إِلَى السِّجْنِ فَقَالَ عَلِيٌّ ع رُدُّوهُ إِلَى عُمَرَ
Umar said, ‘Seize this boy, and go with him to the prison until we ask about the witnesses. If their testimonies were just, I will whip him with a legal penalty (Hadd) of the slanderer’. So, they seized the boy went with him towards the prison. They came across Amir Al-Momineen-asws in one of the roads. The boy called out, ‘O son-asws of an uncle-as of Rasool-Allah-saww! I am an oppressed boy’, and he repeated the speech to him-asws which he had spoken with to Umar. Then he said, ‘And this Umar has ordered regarding me (to be sent) to the prison’. Ali-asws said: ‘Return him to Umar’.
فَلَمَّا رَدُّوهُ قَالَ لَهُمْ عُمَرُ أَمَرْتُ بِهِ إِلَى السِّجْنِ فَرَدَدْتُمُوهُ إِلَيَّ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ أَمَرَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ أَنْ نَرُدَّهُ إِلَيْكَ فَسَمِعْنَاكَ تَقُولُ أَنْ لَا تَعْصُوا لِعَلِيٍّ أَمْراً
When they returned him, Umar said to them, ‘I ordered with him to the prison, and you have returned him to me?’ They said, ‘O commander of the faithful! Ali-asws Bin Abu Talib-asws ordered us that be returned to you, and we heard you, and you were saying, ‘Do not disobey to Ali-asws in any matter’.
فَبَيْنَا هُمْ كَذَلِكَ إِذْ أَقْبَلَ عَلِيٌّ ع فَقَالَ عَلَيَّ بِأُمِّ الْغُلَامِ فَأَتَوْا بِهَا فَقَالَ عَلِيٌّ ع يَا غُلَامُ مَا تَقُولُ فَأَعَادَ الْكَلَامَ عَلَى عَلِيٍّ ع فَقَالَ عَلِيٌّ ع لِعُمَرَ أَ تَأْذَنُ لِي أَنْ أَقْضِيَ بَيْنَهُمْ فَقَالَ عُمَرُ سُبْحَانَ اللَّهِ وَ كَيْفَ لَا وَ قَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَعْلَمُكُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
Whilst they were in that, Ali-asws came over. He-asws said: ‘(send to) me with the mother of the boy’. They came over with her. Ali-asws said: ‘O boy, what are you saying?’ He repeated the speech. Ali-asws said to Umar: ‘Do you permit me-asws that I-asws judge between them?’ Umar said, ‘Glory be to Allah-azwj! And how (can it be) no, and I have heard Rasool-Allah-saww saying: ‘The most knowledgeable of you all is Ali-asws Bin Abu Talib-asws’.
ثُمَّ قَالَ لِلْمَرْأَةِ يَا هَذِهِ الْمَرْأَةُ أَ لَكِ شُهُودٌ قَالَتْ نَعَمْ فَتَقَدَّمَ الْأَرْبَعُونَ قَسَامَةً فَشَهِدُوا بِالشَّهَادَةِ الْأُولَى فَقَالَ عَلِيٌّ ع لَأَقْضِيَنَّ الْيَوْمَ بَيْنَكُمْ بِقَضِيَّةٍ هِيَ مَرْضَاةُ الرَّبِّ مِنْ فَوْقِ عَرْشِهِ عَلَّمَنِيهَا حَبِيبِي رَسُولُ اللَّهِ ص
Then he-asws said to the woman: ‘O you (woman)! Are there witnesses for you?’ She said, ‘Yes’. The forty (men) swearing on oath testified with the first testimony. Ali-asws said: ‘I-asws shall judge today with a judgement between you two, being the Pleasure of the Lord-azwj from above His-azwj Throne, which my-asws beloved Rasool-Allah-saww had taught me-asws’.
قَالَ لَهَا أَ لَكِ وَلِيٌّ قَالَتْ نَعَمْ هَؤُلَاءِ إِخْوَتِي فَقَالَ لِإِخْوَتِهَا أَمْرِي فِيكُمْ وَ فِي أُخْتِكُمْ جَائِزٌ قَالُوا نَعَمْ يَا ابْنَ عَمِّ مُحَمَّدٍ أَمْرُكَ فِينَا وَ فِي أُخْتِنَا جَائِزٌ
Then he-asws said to her: ‘Is there a guardian for you?’ She said, ‘Yes, they are, my brothers’. He-asws said to her brothers: ‘My-asws order regarding you and regarding your sister is allowed?’ They said, ‘Yes, O cousin of Muhammad-saww, your-asws order regarding us and regarding our sister is allowed’.
فَقَالَ عَلِيٌّ ع أُشْهِدُ اللَّهَ وَ أُشْهِدُ مَنْ حَضَرَ مِنَ الْمُسْلِمِينَ أَنِّي قَدْ زَوَّجْتُ هَذَا الْغُلَامَ مِنْ هَذِهِ الْجَارِيَةِ بِأَرْبَعِمِائَةِ دِرْهَمٍ وَ النَّقْدُ مِنْ مَالِي يَا قَنْبَرُ عَلَيَّ بِالدَّرَاهِمِ
Ali-asws said: ‘I-asws am keeping Allah-azwj as a Witness, and the ones who are present from the Muslims, that I-asws hereby marry this boy to this slave girl, with (a dower of) four hundred Dirhams, and the cash is from my-asws wealth. O Qanbar! To me-asws with the Dirhams!’
فَأَتَاهُ قَنْبَرٌ بِهَا فَصَبَّهَا فِي يَدِ الْغُلَامِ قَالَ خُذْهَا فَصُبَّهَا فِي حَجْرِ امْرَأَتِكَ وَ لَا تَأْتِنَا إِلَّا وَ بِكَ أَثَرُ الْعُرْسِ يَعْنِي الْغُسْلَ
Qanbar came over with it. He-asws placed it in the hands of the boy, and said: ‘Take it, and place it in the lap of your wife, and do not come to us except with you are the effects of the marriage, meaning the washing’.
فَقَامَ الْغُلَامُ فَصَبَّ الدَّرَاهِمَ فِي حَجْرِ الْمَرْأَةِ ثُمَّ تَلَبَّبَهَا وَ قَالَ لَهَا قُومِي فَنَادَتِ الْمَرْأَةُ النَّارَ النَّارَ يَا ابْنَ عَمِّ مُحَمَّدٍ أَ تُرِيدُ أَنْ تُزَوِّجَنِي مِنْ وَلَدِي هَذَا وَ اللَّهِ وَلَدِي زَوَّجَنِي إِخْوَتِي هَجِيناً فَوَلَدْتُ مِنْهُ هَذَا فَلَمَّا تَرَعْرَعَ وَ شَبَّ أَمَرُونِي أَنْ أَنْتَفِيَ مِنْهُ وَ أَطْرُدَهُ وَ هَذَا وَ اللَّهِ وَلَدِي وَ فُؤَادِي يَتَغَلَّى أَسَفاً عَلَى وَلَدِي
The boy stood up and placed the Dirhams in the lap of the woman, then addressed her, so he said to her, ‘Stand up’. The woman called out, ‘The Fire! The Fire! O cousin of Muhammad-saww, are you-asws intending to marry me to this son of mine? By Allah-azwj this is my son. My brothers married me off to a half-caste, so I gave birth to this boy from him. When he grew up and became a youth, they ordered me that I should deny him and expel him, this, by Allah-azwj, (he) is my son, and my heart regrets over my son’.
قَالَ ثُمَّ أَخَذَتْ بِيَدِ الْغُلَامِ وَ انْطَلَقَتْ وَ نَادَى عُمَرُ وَا عُمَرَاهْ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرَ.
He (the narrator) said: ‘Then she grabbed the hand of the boy and went with him, and Umar called out: ‘Woe unto Umar! Had it not been for Ali-asws, Umar would be destroyed!’’[109]
63- يب، تهذيب الأحكام كا، الكافي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ عُمَرُ بِامْرَأَةٍ وَ زَوْجُهَا شَيْخٌ فَلَمَّا أَنْ وَاقَعَهَا مَاتَ عَلَى بَطْنِهَا فَجَاءَتْ بِوَلَدٍ فَادَّعَى بَنُوهُ أَنَّهَا فَجَرَتْ وَ تَشَاهَدُوا عَلَيْهَا فَأَمَرَ بِهَا عُمَرُ أَنْ تُرْجَمَ
(The books) ‘Tehzeeb Al Ahkam’ and ‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Al Sabbah Al Kinany,
‘From Abu Abdullah-asws having said: ‘They came to Umar with a woman who had been married to an old man. When he had copulated with her, fell dead upon her belly. She came up with a child, but his sons claimed that she had been immoral and testified against her. Umar order with her to be stoned.
فَمَرَّ بِهَا عَلِيٌّ ع فَقَالَتْ يَا ابْنَ عَمِّ رَسُولِ اللَّهِ ص إِنَّ لِي حُجَّةً فَقَالَ هَاتِي حُجَّتَكِ فَدَفَعَتْ إِلَيْهِ كِتَاباً فَقَرَأَهُ فَقَالَ هَذِهِ الْمَرْأَةُ تُعْلِمُكُمْ بِيَوْمَ زَوَّجَهَا وَ يَوْمَ وَاقَعَهَا وَ كَيْفَ كَانَ جِمَاعُهُ لَهَا رُدُّوا الْمَرْأَةَ
Ali-asws passed by her, so she said, ‘O son-asws of an uncle-as of Rasool-Allah-saww! There is a proof for me’. He-asws said: ‘Bring me-asws your proof’. She handed over a letter to him-asws. He-asws read it. He-asws said: ‘This woman is letting you know of the day she was married, and the day she was copulated with and whom her copulation was. Return the woman!’
فَلَمَّا كَانَ مِنَ الْغَدِ دَعَا بِصِبْيَانٍ أَتْرَابٍ وَ دَعَا بِالصَّبِيِّ مَعَهُمْ فَقَالَ الْعَبُوا حَتَّى إِذَا أَلْهَاهُمُ اللَّعِبُ فَقَالَ لَهُمْ اجْلِسُوا حَتَّى إِذَا تَمَكَّنُوا صَاحَ بِهِمْ بِأَنْ قُومُوا فَقَامَ الصِّبْيَانُ وَ قَامَ الْغُلَامُ فَاتَّكَأَ عَلَى رَاحَتَيْهِ فَدَعَا بِهِ عَلِيٌّ ع فَوَرَّثَهُ مِنْ أَبِيهِ وَ جَلَدَ إِخْوَتَهُ حَدّاً
When it was the morning, he-asws called over some children of equal ages, and called the child (of the woman) along with them. He-asws said to them: ‘Play’, until the playing was exhausting for them, he-asws said: ‘Sit down’. When they had taken their places, he-asws shouted at them. The children stood up, and the boy (of the woman) leaned upon his hands (in order to stand up). Ali-asws called him over and made him inherit him from his father and whipped his brothers for the false accusation by a legal penalty (Hadd) each.
فَقَالَ لَهُ عُمَرُ كَيْفَ صَنَعْتَ قَالَ عَرَفْتُ ضَعْفَ الشَّيْخِ فِي اتِّكَاءِ الْغُلَامِ عَلَى رَاحَتَيْهِ.
Umar said to him-asws, ‘How did you-asws do this?’ He-asws said: ‘I-asws recognised the weakness of the old man in the leaning of the boy upon his hands (when he tried to get up)’’.[110]
64- يب، تهذيب الأحكام كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا أَقْبَلَ عَلَى عَهْدِ عَلِيٍّ ع مِنَ الْجَبَلِ حَاجّاً وَ مَعَهُ غُلَامٌ لَهُ فَأَذْنَبَ فَضَرَبَهُ مَوْلَاهُ فَقَالَ مَا أَنْتَ مَوْلَايَ بَلْ أَنَا مَوْلَاكَ قَالَ فَمَا زَالَ ذَا يَتَوَاعَدُ ذَا وَ ذَا يَتَوَاعَدُ ذَا وَ يَقُولُ كَمَا أَنْتَ حَتَّى نَأْتِيَ الْكُوفَةَ يَا عَدُوَّ اللَّهِ فَأَذْهَبَ بِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع
(The books) ‘Tehzeeb Al Ahkam’ and ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Abdullah Bin Usman, from a man,
‘From Abu Abdullah-asws that a man came down from the mountain for Hajj and with him was a slave of his. He sinned, so his master struck him. He said, ‘You are not my master, but I am your master’. This one did not cease to threaten that one, and that one did not cease to threaten this one, and he was saying, ‘You wait until we come to Al-Kufa, O enemy of Allah-azwj, so I shall go with you to Amir Al-Momineen-asws’.
فَلَمَّا أَتَيَا الْكُوفَةَ أَتَيَا أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ الَّذِي ضَرَبَ الْغُلَامَ أَصْلَحَكَ اللَّهُ إِنَّ هَذَا غُلَامٌ لِي وَ إِنَّهُ أَذْنَبَ فَضَرَبْتُهُ فَوَثَبَ عَلَيَّ وَ قَالَ الْآخَرُ هُوَ وَ اللَّهِ غُلَامٌ لِي أَرْسَلَنِي أَبِي مَعَهُ لِيُعَلِّمَنِي وَ إِنَّهُ وَثَبَ عَلَيَّ يَدَّعِينِي لِيَذْهَبَ بِمَالِي
When they both came to Al-Kufa, they both came to Amir Al-Momineen-asws. The one who struck the slave said, ‘May Allah-azwj Keep you-asws well! This is a slave of mine, and he sinned, so I struck him, but he leapt upon me’. And the other one said, ‘By Allah-azwj, he is a slave of mine. My father had sent me with him for him to teach me, and he leapt upon me to claim and go away with my wealth’.
قَالَ فَأَخَذَ هَذَا يَحْلِفُ وَ هَذَا يَحْلِفُ وَ ذَا يُكَذِّبُ هَذَا وَ ذَا يُكَذِّبُ هَذَا قَالَ فَقَالَ فَانْطَلِقَا فَتَصَادَقَا فِي لَيْلَتِكُمْ هَذِهِ وَ لَا تَجِيئَانِي إِلَّا بِحَقٍّ
He-asws said: ‘So take this one to swear an oath, and this one to swear an oath, and this one to belie this one, and this one to belie this one’. He-asws said: ‘Go away both of you, so be truthful in this night of your, and do not come to me except with the truth’.
فَلَمَّا أَصْبَحَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ لِقَنْبَرٍ اثْقُبْ فِي الْحَائِطِ ثَقْبَيْنِ قَالَ وَ كَانَ إِذَا أَصْبَحَ عَقَّبَ حَتَّى تَصِيرَ الشَّمْسُ عَلَى رُمْحٍ يُسَبِّحُ فَجَاءَ الرَّجُلَانِ وَ اجْتَمَعَ النَّاسُ فَقَالُوا لَقَدْ وَرَدَتْ عَلَيْنَا قَضِيَّةٌ مَا وَرَدَ عَلَيْنَا مِثْلُهَا لَا يَخْرُجُ مِنْهَا
He-asws said: ‘When it was the morning, Amir Al-Momineen-asws said to Qanbar: ‘Pierce two holes in the wall’. When it was morning he-asws prayed Salat and glorified until the sun came out to (the length of a) spear. The two men came over, and the people gathered, saying, ‘A judgement has been referred to him-asws the like of which has not been referred to (before). He-asws would not be able to come out from it’.
فَقَالَ لَهُمَا قُومَا فَإِنِّي لَسْتُ أَرَاكُمَا تَصْدُقَانِ ثُمَّ قَالَ لِأَحَدِهِمَا أَدْخِلْ رَأْسَكَ فِي هَذَا الثَّقْبِ ثُمَّ قَالَ لِلْآخَرِ أَدْخِلْ رَأْسَكَ فِي هَذَا الثَّقْبِ ثُمَّ قَالَ يَا قَنْبَرُ عَلَيَّ بِسَيْفِ رَسُولِ اللَّهِ ص عَجِّلْ أَضْرِبْ رَقَبَةَ الْعَبْدِ مِنْهُمَا
He-asws said to both of them: ‘Arise, for I-asws do not see you ratifying each other’. Then he-asws said to one of the two: ‘Enter your head in the hole (in the wall)’. Then he-asws said to the other one: ‘Enter your head in this hole (in the wall)’. Then he-asws said: ‘O Qanbar! (Bring) to me-asws the sword of Rasool-Allah-saww quickly, I-asws want to strike off the neck of the slave from these two’.
قَالَ فَأَخْرَجَ الْغُلَامُ رَأْسَهُ مُبَادِراً وَ مَكَثَ الْآخَرُ فِي الثَّقْبِ فَقَالَ عَلِيٌّ ع لِلْغُلَامِ أَ لَسْتَ تَزْعُمُ أَنَّكَ لَسْتَ بِعَبْدٍ قَالَ بَلَى وَ لَكِنَّهُ ضَرَبَنِي وَ تَعَدَّى عَلَيَّ قَالَ فَتَوَثَّقَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَ دَفَعَهُ إِلَيْهِ.
The slave brought out his head, first. Ali-asws said to the slave: ‘Are you not alleging that you are not a slave?’ And the other one remained in the hole. He said, ‘Yes, but he struck me and exceeded upon me’. Amir Al-Momineen-asws authenticated (a document) for him and handed it over to him (the master)’’.[111]
65- يب، تهذيب الأحكام كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِجَارِيَةٍ قَدْ شَهِدُوا عَلَيْهَا أَنَّهَا بَغَتْ وَ كَانَ مِنْ قِصَّتِهَا أَنَّهَا كَانَتْ يَتِيمَةً عِنْدَ رَجُلٍ وَ كَانَ الرَّجُلُ كَثِيراً مَا يَغِيبُ عَنْ أَهْلِهِ
(The books) ‘Tehzeeb Al Ahkam’ and ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘They came to Umar Bin Al-Khattab with a slave girl who had been testified against that she had committed adultery, and from her story was that she was an orphan (in the custody of) a man, and the man used to be frequently absent from his family.
فَشَبَّتِ الْيَتِيمَةُ فَتَخَوَّفَتِ الْمَرْأَةُ أَنْ يَتَزَوَّجَهَا زَوْجُهَا فَدَعَتْ بِنِسْوَةٍ حَتَّى أَمْسَكْنَهَا فَأَخَذَتْ عُذْرَتَهَا بِإِصْبَعِهَا فَلَمَّا قَدِمَ زَوْجُهَا مِنْ غَيْبَتِهِ رَمَتِ الْمَرْأَةُ الْيَتِيمَةَ بِالْفَاحِشَةِ فَأَقَامَتِ الْبَيِّنَةَ مِنْ جَارَاتِهَا اللَّاتِي سَاعَدْنَهَا عَلَى ذَلِكَ
The orphan girl matured, so the wife (of that man) feared that her husband may marry her. She called women (friends) until they restrained her. Then she took away her virginity by her fingers. When the husband returned from his absence, the wife accused the orphan girl with the immorality, and established the proof from her neighbours who had aided her upon that.
فَرُفِعَ ذَلِكَ إِلَى عُمَرَ فَلَمْ يَدْرِ كَيْفَ يَقْضِي فِيهَا ثُمَّ قَالَ لِلرَّجُلِ ائْتِ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ اذْهَبْ بِنَا إِلَيْهِ فَأَتَوْا عَلِيّاً ع وَ قَصُّوا عَلَيْهِ الْقِصَّةَ فَقَالَ لِامْرَأَةِ الرَّجُلِ أَ لَكِ بَيِّنَةٌ أَوْ بُرْهَانٌ قَالَتْ لِي شُهُودٌ هَؤُلَاءِ جَارَاتِي يَشْهَدُونَ عَلَيْهَا بِمَا أَقُولُ وَ أَحْضَرَتْهُنَ
That was raised to Umar, but he did not know how to judge with regards to it. Then he said to the man, ‘Go to Ali-asws Bin Abu Talib-asws, and we will go with you to him-asws’. They came over to Ali-asws and related to him-asws the story. He-asws said to the wife of the man, ‘Is there any proof for you, or evidence?’ She said, ‘There are witnesses for me, these neighbours of mine who are testifying against her with what I am saying, and I am presenting them.
فَأَخْرَجَ عَلِيٌّ ع السَّيْفَ مِنْ غِمْدِهِ فَطَرَحَ بَيْنَ يَدَيْهِ وَ أَمَرَ بِكُلِّ وَاحِدَةٍ مِنْهُنَّ فَأُدْخِلَتْ بَيْتاً ثُمَّ دَعَا امْرَأَةَ الرَّجُلِ فَأَدَارَهَا بِكُلِّ وَجْهٍ فَأَبَتْ أَنْ تَزُولَ عَنْ قَوْلِهَا فَرَدَّهَا إِلَى الْبَيْتِ الَّذِي كَانَتْ فِيهِ
Ali-asws Bin Abu Talib-asws brought out the sword from its sheath, and he-asws placed it in front of him-asws and ordered for each one of them (women witnesses) to enter into a room. Then he-asws called the wife of the man, and he-asws interrogated her with every aspect, but she refused to waver from her words. So, he returned her to the room in which she was.
وَ دَعَا إِحْدَى الشُّهُودِ وَ جَثَى عَلَى رُكْبَتَيْهِ ثُمَّ قَالَ تَعْرِفِينِي أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَ هَذَا سَيْفِي وَ قَدْ قَالَتِ امْرَأَةُ الرَّجُلِ مَا قَالَتْ وَ رَجَعَتْ إِلَى الْحَقِّ فَأَعْطَيْتُهَا الْأَمَانَ وَ إِنْ لَمْ تَصْدُقِينِي لَأُمَكِّنَنَ السَّيْفَ مِنْكِ
And called for one of the witnesses, and sat upon his-asws knees, then he-asws said: ‘Do you recognise me-asws? I-asws am Ali-asws Bin Abu Talib-asws, and this is my-asws sword, and the wife of the man has said what she said, and returned to the truth, and I-asws gave her amnesty, and if you are not truthful to me, I-asws shall enabled the sword from you’.
فَالْتَفَتَتْ إِلَى عُمَرَ فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ الْأَمَانَ عَلَى الصِّدْقِ فَقَالَ لَهَا عَلِيٌّ ع فَاصْدُقِي
She turned around to Umar and said, ‘O commander of the faithful! The amnesty for me upon the truthfulness’. Amir Al-Momineen-asws said to her: ‘Then speak the truth to me-asws’.
فَقَالَتْ لَا وَ اللَّهِ إِنَّهَا رَأَتْ جَمَالًا وَ هَيْئَةً فَخَافَتْ فَسَادَ زَوْجِهَا فَسَقَتْهَا الْمُسْكِرَ وَ دَعَتْنَا فَأَمْسَكْنَاهَا فَافْتَضَّتْهَا بِإِصْبَعِهَا فَقَالَ عَلِيٌّ ع اللَّهُ أَكْبَرُ أَنَا أَوَّلُ مَنْ فَرَّقَ بَيْنَ الشُّهُودِ إِلَّا دَانِيَالَ النَّبِيَّ ص
She said, ‘No, by Allah-azwj, except that she saw the (in the orphan girl) beauty and body, and she feared mischief of her husband upon her, so she gave her an intoxicating drink, and called us over. We restrained her, and she deflowered her with her fingers’. Ali-asws said: ‘Allah-azwj is the Greatest! I-asws am the first one to differentiate between two witnesses, except for Daniel-as, the Prophet-as.
وَ أَلْزَمَهُنَّ عَلِيٌّ ع بِحَدِّ الْقَاذِفِ وَ أَلْزَمَهُنَّ جَمِيعاً الْعُقْرَ وَ جَعَلَ عُقْرَهَا أَرْبَعَمِائَةِ دِرْهَمٍ وَ أَمَرَ الْمَرْأَةَ أَنْ تُنْفَى مِنَ الرَّجُلِ وَ يُطَلِّقَهَا زَوْجُهَا وَ زَوَّجَهُ الْجَارِيَةَ وَ سَاقَ عَنْهُ عَلِيٌّ ع
Ali-asws necessitated upon the woman the legal penalty (Hadd) of the slanderer, and necessitated upon all the women together, the dower, and made her dower to be four hundred Dirhams, and ordered the woman that be denied from the man and divorced her, and married the girl to him, and Ali-asws paid (contributed) the dower from himself-asws’.
فَقَالَ عُمَرُ يَا أَبَا الْحَسَنِ فَحَدِّثْنَا بِحَدِيثِ دَانِيَالَ ع قَالَ إِنَّ دَانِيَالَ كَانَ يَتِيماً لَا أُمَّ لَهُ وَ لَا أَبَ وَ إِنَّ امْرَأَةً مِنْ بَنِي إِسْرَائِيلَ عَجُوزاً كَبِيرَةً ضَمَّتْهُ فَرَبَّتْهُ وَ إِنَّ مَلَكاً مِنْ مُلُوكِ بَنِي إِسْرَائِيلَ كَانَ لَهُ قَاضِيَانِ وَ كَانَ لَهُمَا صَدِيقٌ وَ كَانَ رَجُلًا صَالِحاً وَ كَانَتْ لَهُ امْرَأَةٌ ذَاتُ هَيْئَةٍ جَمِيلَةٍ وَ كَانَ يَأْتِي الْمَلِكَ فَيُحَدِّثُهُ
Umar said, ‘O Abu Al-Hassan-asws! Narrate to us with a Hadeeth of Daniel-as’. Ali-asws said: ‘Dainel-as was an orphan, not having a mother for him-as nor a father, and a woman from the Children of Israel, very old, cared for him-asws and loved him-as. And (there was a) a king from the kings of the Children of Israel who had two judges for him who had a friend who was a righteous man, for whom was a woman with a beautiful body, and he used to come to the king and discuss with him.
فَاحْتَاجَ الْمَلِكُ إِلَى رَجُلٍ يَبْعَثُهُ فِي بَعْضِ أُمُورِهِ فَقَالَ لِلْقَاضِيَيْنِ اخْتَارَا رَجُلًا أُرْسِلْهُ فِي بَعْضِ أُمُورِي فَقَالا فُلَانٌ فَوَجَّهَهُ الْمَلِكُ فَقَالَ الرَّجُلُ لِلْقَاضِيَيْنِ أُوصِيكُمَا بِامْرَأَتِي خَيْراً فَقَالا نَعَمْ فَخَرَجَ الرَّجُلُ
And the king had a need from that man, to send him regarding one of his matters. He said to the two judges, ‘Both of you choose a man to send him in one of my matters’. They both said, ‘So and so’. The king diverted himself to him. The man said to the two judges, ‘I bequeath to both of you with my wife for her safety’. They both said, ‘Yes’. The man went out.
فَكَانَ الْقَاضِيَانِ يَأْتِيَانِ بَابَ الصَّدِيقِ فَعَشِقَا امْرَأَتَهُ فَرَاوَدَاهَا عَنْ نَفْسِهَا فَأَبَتْ فَقَالا لَهَا وَ اللَّهِ لَئِنْ لَمْ تَفْعَلِي لَنَشْهَدَنَّ عَلَيْكِ عِنْدَ الْمَلِكِ بِالزِّنَا ثُمَّ لَيَرْجُمَنَّكِ فَقَالَتْ افْعَلَا مَا أَحْبَبْتُمَا فَأَتَيَا الْمَلِكَ فَأَخْبَرَاهُ وَ شَهِدَا عِنْدَهُ أَنَّهَا بَغَتْ فَدَخَلَ الْمَلِكَ مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ وَ اشْتَدَّ بِهَا غَمُّهُ وَ كَانَ بِهَا مُعْجَباً
The judges used to come to the door of the friend, so they both desired his wife, but she repulsed them both from herself and refused. They both said to her, ‘By Allah-azwj! If you were not to do it, we would testify against you in the presence of the king with the adultery, then we would have you stoned’. She said, ‘So do whatever you both like to’. They both went over to the king and informed him and testified in his presence that she is an adulteress. There entered a grievous matter into the king due to that, and his grief got aggravated by it, and he had also admired her.
فَقَالَ لَهُمَا إِنَّ قَوْلَكُمَا مَقْبُولٌ وَ لَكِنِ ارْجُمُوهَا بَعْدَ ثَلَاثَةِ أَيَّامٍ وَ نَادَى فِي الْبَلَدِ الَّذِي هُوَ فِيهِ احْضُرُوا قَتْلَ فُلَانَةَ الْعَابِدَةِ فَإِنَّهَا قَدْ بَغَتْ وَ إِنَّ الْقَاضِيَيْنِ قَدْ شَهِدَا عَلَيْهَا بِذَلِكَ وَ أَكْثَرَ النَّاسُ فِي ذَلِكَ وَ قَالَ الْمَلِكُ لِوَزِيرِهِ مَا عِنْدَكَ فِي هَذَا مِنْ حِيلَةٍ
He said to them both, ‘Both your words are accepted, but stone her after three days’. He called out in the city in which he (her husband) was, for (the people) to be present for the killing of so and so woman worshipper, for she had committed adultery, for the two judges has testified against her’. There were a lot of people with regards to that, and the king said to his Vizier, ‘What is with you with regards to this from an excuse?’ He said, ‘There is excuse with me regarding that’.
فَقَالَ مَا عِنْدِي فِي ذَلِكَ مِنْ شَيْءٍ فَخَرَجَ الْوَزِيرُ يَوْمَ الثَّالِثِ وَ هُوَ آخِرُ أَيَّامِهَا فَإِذَا هُوَ بِغِلْمَانٍ عُرَاةٍ يَلْعَبُونَ وَ فِيهِمْ دَانِيَالُ وَ هُوَ لَا يَعْرِفُهُ فَقَالَ دَانِيَالُ يَا مَعْشَرَ الصِّبْيَانِ تَعَالَوْا حَتَّى أَكُونَ أَنَا الْمَلِكَ وَ تَكُونَ أَنْتَ يَا فُلَانُ الْعَابِدَةَ وَ يَكُونَ فُلَانٌ وَ فُلَانٌ الْقَاضِيَيْنِ الشَّاهِدَيْنِ عَلَيْهَا
The Vizier went out on the third day, and it was the last of her days, and there were (some) little boys playing, and among them was Dainel-as, and he did not know him-as. Daniel-as said: ‘O group of children! Come, until I-as become (pretend) I-as am the king, and you become the so and so worshipper woman, and so and so, and so and so become the two judges testifying against her.
ثُمَّ جَمَعَ تُرَاباً وَ جَعَلَ سَيْفاً مِنْ قَصَبٍ وَ قَالَ لِلصِّبْيَانِ خُذُوا بِيَدِ هَذَا فَنَحُّوهُ إِلَى مَكَانِ كَذَا وَ كَذَا وَ خُذُوا بِيَدِ هَذَا فَنَحُّوهُ إِلَى مَكَانِ كَذَا وَ كَذَا
Then he-as gathered dust and made a sword from a stick and said to the children: ‘Take this (pretend judge) by your hand and go to this such and such a place and take the hand of this (the other pretend judge) and go to this such and such a place.
ثُمَّ دَعَا بِأَحَدِهِمَا فَقَالَ لَهُ قُلْ حَقّاً فَإِنَّكَ إِنْ لَمْ تَقُلْ حَقّاً قَتَلْتُكَ بِمَ تَشْهَدُ وَ الْوَزِيرُ قَائِمٌ يَسْمَعُ وَ يَنْظُرُ فَقَالَ أَشْهَدُ أَنَّهَا بَغَتْ قَالَ مَتَى قَالَ يَوْمَ كَذَا وَ كَذَا قَالَ مَعَ مَنْ قَالَ مَعَ فُلَانِ بْنِ فُلَانٍ قَالَ وَ أَيْنَ قَالَ مَوْضِعَ كَذَا وَ كَذَا قَالَ رُدُّوهُ إِلَى مَكَانِهِ وَ هَاتُوا الْآخَرَ
Then he-as called one of the two and said to him: ‘Speak the truth. If you do not speak the truth, I-as will kill you’. And the Vizier was standing and listening’. He (one pretend judge said) said, ‘I testify that she has committed adultery’. He-as said: ‘When?’ He said, ‘On such and such a day’. He-as said: ‘Return him to his place and bring the other one’.
فَرَدُّوهُ إِلَى مَكَانِهِ وَ جَاءُوا بِالْآخَرِ فَقَالَ لَهُ بِمَ تَشْهَدُ قَالَ أَشْهَدُ أَنَّهَا بَغَتْ قَالَ مَتَى قَالَ يَوْمَ كَذَا وَ كَذَا قَالَ مَعَ مَنْ قَالَ مَعَ فُلَانِ بْنِ فُلَانٍ قَالَ وَ أَيْنَ قَالَ مَوْضِعَ كَذَا وَ كَذَا
So, he returned him to his place, and came with the other one. He-as said to him: ‘With what do you testify?’ He said, ‘I testify that she has committed adultery’. He-as said: ‘When?’ He said, ‘On such and such a day’. He-as said: ‘With whom?’ He said, ‘With so and so, son of so and so’. He-as said: ‘And where?’ He said, ‘At such and such a place’.
فَخَالَفَ صَاحِبَهُ فَقَالَ دَانِيَالُ اللَّهُ أَكْبَرُ شَهِدَا بِزُورٍ يَا فُلَانُ نَادِ فِي النَّاسِ أَنَّمَا شَهِدَا عَلَى فُلَانَةَ بِزُورٍ فَاحْضُرُوا قَتْلَهُمَا
One of the two contradicted his companions. Daniel-as said: ‘Allah-azwj is the Greatest! A false testimony. O so and so, call out among the people that these two have testified against so and so woman with falsity, therefore present them and kill both of them’.
فَذَهَبَ الْوَزِيرُ إِلَى الْمَلِكِ مُبَادِراً فَأَخْبَرَهُ الْخَبَرَ فَبَعَثَ الْمَلِكُ إِلَى الْقَاضِيَيْنِ فَاخْتَلَفَا كَمَا اخْتَلَفَ الْغُلَامَانِ فَنَادَى الْمَلِكُ فِي النَّاسِ وَ أَمَرَ بِقَتْلِهِمَا.
The Vizier went to the king quickly and informed him of the news. The king sent for the two judges, and they both differed just as the two boys had differed. The king called out among the people and ordered with the killing of them both’’.[112]
66- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ: كَانَتْ فِي زَمَنِ أَمِيرِ الْمُؤْمِنِينَ ع امْرَأَةٌ صِدْقٌ يُقَالُ لَهَا أُمُّ قَيَّانَ فَأَتَاهَا رَجُلٌ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع فَسَلَّمَ عَلَيْهَا قَالَ فَرَآهَا مُهْتَمَّةً فَقَالَ مَا لِي أَرَاكِ مُهْتَمَّةً فَقَالَتْ مَوْلَاةٌ لِي دَفَنْتُهَا فَنَبَذَتْهَا الْأَرْضُ مَرَّتَيْنِ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibrahim Bin Abu Al Balad, from one of his companions, raising it, said,
‘There was a truthful woman in the era of Amir Al-Momineen-asws called Umm Qayyan. A man from the companions of Amir Al-Momineen-asws came over to her and greeted her. He saw her as worried, so he said to her, ‘What is the matter I see you to be so worried?’ She said, ‘I buried a slave girl of mine, but the earth rejected her twice’.
فَدَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَخْبَرْتُهُ فَقَالَ إِنَّ الْأَرْضَ لَتَقْبَلُ الْيَهُودِيَّ وَ النَّصْرَانِيَّ فَمَا لَهَا أَنْ لَا تَكُونَ تُعَذَّبُ بِعَذَابِ اللَّهِ ثُمَّ قَالَ أَمَا إِنَّهُ لَوْ أُخِذَ تُرْبَةٌ مِنْ قَبْرِ رَجُلٍ مُسْلِمٍ فَأُلْقِيَ عَلَى قَبْرِهَا لَقَرَّتْ
I went over to Amir Al-Momineen-asws and informed him-asws of it, and he-asws said: ‘The earth accepts the Jews and the Christian, so what is for her except that she is being Punished by the Punishment of Allah-azwj’. Then he-asws said: ‘Let her take the sand from a grave of a Muslim man, let her throw it upon her grave, in order to calm it’.
قَالَ فَأَتَيْتُ أُمَّ قَيَّانَ فَأَخْبَرْتُهَا فَأَخَذُوا تُرْبَةً مِنْ قَبْرِ رَجُلٍ مُسْلِمٍ فَأُلْقِيَ عَلَى قَبْرِهَا فَقَرَّتْ فَسَأَلْتُ عَنْهَا مَا كَانَتْ حَالُهَا فَقَالُوا كَانَتْ شَدِيدَةَ الْحُبِّ لِلرِّجَالِ وَ لَا تَزَالُ قَدْ وَلَدَتْ فَأَلْقَتْ وَلَدَهَا فِي التَّنُّورِ.
He (the narrator) said, ‘I went over to Umm Qayyan and informed her of it. She took some sand from a grave of a Muslim man, and she threw it upon her grave. It settled. I asked (people) about her, what her situation used to be. They said, ‘She used to intensely love the men. She would not stop giving birth, and she used to throw her children into the oven (to kill them)’’.[113]
67- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ جَعْفَرِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: أُتِيَ عُمَرُ بْنُ الْخَطَّابِ بِقُدَامَةَ بْنِ مَظْعُونٍ وَ قَدْ شَرِبَ الْخَمْرَ فَشَهِدَ عَلَيْهِ رَجُلَانِ أَحَدُهُمَا خَصِيٌّ وَ هُوَ عَمْرٌو التَّمِيمِيُّ وَ الْآخَرُ الْمُعَلَّى بْنُ جَارُودٍ فَشَهِدَ أَحَدُهُمَا أَنَّهُ رَآهُ يَشْرَبُ وَ شَهِدَ الْآخَرُ أَنَّهُ رَآهُ يَقِيءُ الْخَمْرَ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Ja’far Al Baghdadi, from Ja’far Bin Yahya, from Abdullah Bin Abdul Rahman, from Al-Husayn Bin Zayd,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘They came to Umar Bin Al-Khattab with Qudama Bin Maz’oun, and he had drunk the wine. So two men testified against him, one of them was a eunuch and he was Amro Al-Tameemy, and the other one was Al-Moalla Bin Al-Jaroud. One of them testified that he had seen him drinking, and the other one testified that he had seen him throwing out the wine.
فَأَرْسَلَ عُمَرُ إِلَى أُنَاسٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فِيهِمْ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ لِأَمِيرِ الْمُؤْمِنِينَ مَا تَقُولُ يَا أَبَا الْحَسَنِ فَإِنَّكَ الَّذِي قَالَ رَسُولُ اللَّهِ ص أَنْتَ أَعْلَمُ هَذِهِ الْأُمَّةِ وَ أَقْضَاهَا بِالْحَقِّ فَإِنَّ هَذَيْنِ قَدِ اخْتَلَفَا فِي شَهَادَتِهِمَا
Umar sent for some people from the companions of Rasool-Allah-saww among them was Amir Al-Momineen-asws. He said to Amir Al-Momineen-asws, ‘What are you-asws saying, O Abu Al-Hassan-asws, for you-asws are the one regarding whom Rasool-Allah-saww said: ‘You-asws are the knowledgeable one of this community, and its judge, with the truth’, for these two have differed in their testimonies’.
قَالَ مَا اخْتَلَفَا فِي شَهَادَتِهِمَا وَ مَا قَاءَهَا حَتَّى شَرِبَهَا فَقَالَ هَلْ تَجُوزُ شَهَادَةُ الْخَصِيِّ فَقَالَ وَ مَا ذَهَابُ لِحْيَتِهِ إِلَّا كَذَهَابِ بَعْضِ أَعْضَائِهِ.
He-asws said: ‘There is no differing in both their testimonies, and he could not have chucked it until he had drunk it (first)’. He said, ‘Is the testimony of the eunuch allowed?’ He-asws said: ‘His losing his beard is just like the loss of certain parts of his body’’.[114]
68- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ صَالِحٍ الثَّوْرِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَمَرَ قَنْبَراً أَنْ يَضْرِبَ رَجُلًا حَدّاً فَغَلِطَ قَنْبَرٌ فَزَادَ ثَلَاثَةَ أَسْوَاطٍ فَأَقَادَهُ عَلِيٌّ ع مِنْ قَنْبَرٍ ثَلَاثَةَ أَسْوَاطٍ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al-Hassan Bin Salih Al Sowry,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws ordered Qanbar to strike a man with legal penalty. Qanbar mistakenly increased by three lashes. Ali-asws retaliated three lashes from Qanbar’’.[115]
69- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِبْرَاهِيمَ بْنِ يَحْيَى الثَّوْرِيِّ عَنْ هَيْثَمِ بْنِ بَشِيرٍ عَنْ أَبِي رَوْحٍ أَنَّ امْرَأَةً تَشَبَّهَتْ بِأَمَةٍ لِرَجُلٍ وَ كَانَ ذَلِكَ لَيْلًا فَوَاقَعَهَا وَ هُوَ يَرَى أَنَّهَا جَارِيَتُهُ فَرُفِعَ إِلَى عُمَرَ فَأَرْسَلَ إِلَى عَلِيٍّ ع فَقَالَ اضْرِبِ الرَّجُلَ حَدّاً فِي السِّرِّ وَ اضْرِبِ الْمَرْأَةَ حَدّاً فِي الْعَلَانِيَةِ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from one of his companions, from Ibrahim Bin Muhammad Al Saqafi, from Ibrahim Bin Yahya Al Sowry, from Haysam Bin Bashir, from Abu Rawh,
‘A woman resembled with a maid of a man, and that happened at night. He slept with her and he was viewing it was her slave girl. It was raised to Umar and he sent a message to Ali-asws. He-asws said: ‘Strike the man the legal penalty in privacy and strike the woman openly (in public)’’.[116]
70- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ: إِنَّ رَجُلًا قَالَ لِرَجُلٍ عَلَى عَهْدِ أَمِيرِ الْمُؤْمِنِينَ ع إِنِّي احْتَلَمْتُ بِأُمِّكَ فَرَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ إِنَّ هَذَا افْتَرَى عَلَيَ فَقَالَ لَهُ وَ مَا قَالَ لَكَ قَالَ زَعَمَ أَنَّهُ احْتَلَمَ بِأُمِّي
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘A man said to a man, during the era of Amir Al-Momineen-asws, ‘I bed-wetted with your mother (in dream)’. It was raised to Amir Al-Momineen-asws. He said, ‘This one has fabricated upon my mother’. He-asws said to him: ‘And what did he say to you?’ He said, ‘He claims that he bed-wetted by (having) my mother (in dream)’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع فِي الْعَدْلِ إِنْ شِئْتَ أَقَمْتُهُ لَكَ فِي الشَّمْسِ فَأَجْلِدَ ظِلَّهُ فَإِنَّ الْحُلُمَ مِثْلُ الظِّلِّ وَ لَكِنَّا سَنَضْرِبُهُ حَتَّى لَا يَعُودَ يُؤْذِي الْمُسْلِمِينَ.
Amir Al-Momineen-asws said to him: ‘With regards to the justice, if I-asws so desire to, for you, I-asws would make him stand in the (heat of) the sun, and whip his shadow, for the dream is similar to the shadow. But we-asws shall be whipping him until he does not repeat hurting the Muslims’’.[117]
وَ فِي رِوَايَةٍ أُخْرَى قَالَ: ضَرَبَهُ ضَرْباً وَجِيعاً.
And in another report, he-asws said: ‘Strike him a painful strike’’.[118]
قب، المناقب لابن شهرآشوب مُرْسَلًا مِثْلَهُ وَ فِيهِ أَنَّهُ كَانَ فِي زَمَنِ أَبِي بَكْرٍ فَتَحَيَّرَ فَحَكَمَ ع بِذَلِكَ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, with an unbroken chain – similar to it, and in it, it was in the era of Abu Bakr. He was confused (what to do), so he-asws judged with that’’.[119]
71- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحَارِثِ بْنِ حَصِيرَةَ قَالَ: مَرَرْتُ بِحَبَشِيٍّ وَ هُوَ يَسْتَقِي بِالْمَدِينَةِ وَ إِذَا هُوَ أَقْطَعُ فَقُلْتُ لَهُ مَنْ قَطَعَكَ فَقَالَ قَطَعَنِي خَيْرُ النَّاسِ إِنَّا أُخِذْنَا فِي سَرِقَةٍ وَ نَحْنُ ثَمَانِيَةُ نَفَرٍ فَذُهِبَ بِنَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَأَقْرَرْنَا بِالسَّرِقَةِ فَقَالَ لَنَا تَعْرِفُونَ أَنَّهَا حَرَامٌ قُلْنَا نَعَمْ فَأَمَرَ بِنَا فَقُطِعَتْ أَصَابِعُنَا مِنَ الرَّاحَةِ وَ خُلِّيَتِ الْإِبْهَامُ
(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad, from Mola Bin Muhammad, from Ali Bin Mardas, from Sa’adan Bin Muslim, from one of our companions, from Al Haris Bin Haseyra who said,
‘I passed by an Ethiopian man, and he used to supply water at Al-Medina, and he had been cut. I said to him, ‘Who cut you?’ He said, ‘It was the best of the people who cut me. We were seized during a robbery and we were eight persons. They went with us to Ali-asws Bin Abu Talib-asws, and we confessed with the theft. He-asws said to us: ‘Do you recognise that it is Prohibited?’ We said, ‘Yes’. He-asws ordered for our fingers to be cut from the palm and left the thumb.
ثُمَّ أَمَرَ بِنَا فَحُبِسْنَا فِي بَيْتٍ يُطْعِمُنَا فِيهِ السَّمْنَ وَ الْعَسَلَ حَتَّى بَرَأَتْ أَيْدِينَا فَأَخْرَجَنَا وَ كَسَانَا فَأَحْسَنَ كِسْوَتَنَا ثُمَّ قَالَ لَنَا إِنْ تَتُوبُوا وَ تَصْلُحُوا فَهُوَ خَيْرٌ لَكُمْ يُلْحِقْكُمُ اللَّهُ بِأَيْدِيكُمْ فِي الْجَنَّةِ وَ إِنْ لَا تَفْعَلُوا يُلْحِقْكُمُ اللَّهُ بِأَيْدِيكُمْ فِي النَّارِ.
Then he-asws ordered with us, for he-asws withheld us in a house wherein we were fed the butter and the honey until our hands were cured. Then he-asws ordered with us, so we were brought out, and he-asws clothed us, so we had the best of the clothes. Then he-asws said to us: ‘If you were to repent and correct yourselves, it would be better for you all, Allah-azwj would Attach you with your fingers in the Paradise, but if you do not do it, Allah-azwj would Attach you with your fingers in the Fire’’.[120]
72- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي رَجُلٍ جَاءَ بِهِ رَجُلَانِ وَ قَالا إِنَّ هَذَا سَرَقَ دِرْعاً فَجَعَلَ الرَّجُلُ يُنَاشِدُهُ لَمَّا نَظَرَ فِي الْبَيِّنَةِ وَ جَعَلَ يَقُولُ وَ اللَّهِ لَوْ كَانَ رَسُولُ اللَّهِ ص مَا قَطَعَ يَدِي أَبَداً
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who was brought by two men who both said, ‘This one stole an armour’. When the man saw the proof, he started adjuring and went on saying, ‘By Allah-azwj! If Rasool-Allah-saww was around, my hand would not be cut, ever!’
قَالَ وَ لِمَ قَالَ يُخْبِرُهُ رَبُّهُ أَنِّي بَرِيءٌ فَيُبَرِّؤُنِي بِبَرَاءَتِي فَلَمَّا رَأَى مُنَاشَدَتَهُ إِيَّاهُ دَعَا الشَّاهِدَيْنِ وَ قَالَ اتَّقِيَا اللَّهَ وَ لَا تَقْطَعَا يَدَ الرَّجُلِ ظُلْماً وَ نَاشَدَهُمَا
He-asws said: ‘And why not?’ He said, ‘His-saww Lord-azwj would have Informed him-saww that I was innocent, so he-saww would have freed me due to my innocence’. When he-asws saw his adjuring, he-asws called the two witnesses and said: ‘Both of you fear Allah-azwj and do not cut the hand of the man unjustly’, and he-asws adjured both of them.
ثُمَّ قَالَ لِيَقْطَعْ أَحَدُكُمَا يَدَهُ وَ يُمْسِكُ الْآخَرُ يَدَهُ فَلَمَّا تَقَدَّمَا إِلَى الْمِصْطَبَّةِ لِيُقْطَعَ يَدُهُ ضَرَبَ النَّاسُ حَتَّى اخْتَلَطُوا فَلَمَّا اخْتَلَطُوا أَرْسَلَا الرَّجُلَ فِي غُمَارِ النَّاسِ حَتَّى اخْتَلَطَا بِالنَّاسِ فَجَاءَ الَّذِي شَهِدَا عَلَيْهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ شَهِدَ عَلَيَّ الرَّجُلَانِ ظُلْماً فَلَمَّا ضَرَبَ النَّاسُ وَ اخْتَلَطُوا أَرْسَلَانِي وَ فَرَّا وَ لَوْ كَانَا صَادِقَيْنِ لَمْ يُرْسِلَانِي
Then he-asws said, ‘Let one of you cut his hand, while the other one holds his hand’. When they both went to the outdoor place to cut his hand, the people crowded until they got mixed. When they were mixed with the people, they sent the man away in the crowd of the people until he was mixed with the people. The one against whom they had testified came over, and he said, ‘O Amir Al-Momineen-asws! Two men testified against me unjustly. When the people crowded and mixed, they sent me and fled, and had they both been truthful they would never have sent me away’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَنْ يَدُلُّنِي عَلَى هَذَيْنِ أُنَكِّلُهُمَا.
Amir Al-Momineen-asws said: ‘The one who can point me to these two, I-asws will treat them harshly’’.[121]
73- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ قَالَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ع بِرَجُلٍ وُجِدَ فِي خَرِبَةٍ وَ بِيَدِهِ سِكِّينٌ مُلَطَّخَةٌ بِالدَّمِ وَ إِذَا رَجُلٌ مَذْبُوحٌ يَتَشَحَّطُ فِي دَمِهِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع مَا تَقُولُ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا قَتَلْتُهُ قَالَ اذْهَبُوا بِهِ فَأَقِيدُوهُ بِهِ
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from one of our companions,
Abu Abdullah-asws has said: ‘They came to Amir Al-Momineen-asws with a man (who was found in) some ruins, and in his hand was a knife soaked in blood, and there was a slaughtered man soaked in his blood. Amir Al-Momineen-asws said to him: ‘What are you saying?’ He said, ‘O Amir Al-Momineen-asws! I killed him’. He-asws said: ‘Go away with him and kill him for it’.
فَلَمَّا ذَهَبُوا بِهِ لِيَقْتُلُوهُ بِهِ أَقْبَلَ رَجُلٌ مُسْرِعٌ فَقَالَ لَا تَعْجَلُوا وَ رُدُّوهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَرَدُّوهُ
When they went away with him in order to kill him, a man came over in haste, and he said, ‘Do not be hasty, and return him to Amir Al-Momineen-asws!’ So, they returned him.
فَقَالَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذَا صَاحِبَهُ أَنَا قَتَلْتُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْأَوَّلِ مَا حَمَلَكَ عَلَى إِقْرَارِكَ عَلَى نَفْسِكَ
He said, ‘By Allah-azwj, O Amir Al-Momineen-asws! This one is not its perpetrator; it was I who killed him’. Amir Al-Momineen-asws said to the first one: ‘What carried you upon your confession against your own self (and you did not do it)?’
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا كُنْتُ أَسْتَطِيعُ أَنْ أَقُولَ وَ قَدْ شَهِدَ عَلَيَّ أَمْثَالُ هَؤُلَاءِ الرِّجَالِ وَ أَخَذُونِي وَ بِيَدِي سِكِّينٌ مُلَطَّخَةٌ بِالدَّمِ وَ الرَّجُلُ يَتَشَحَّطُ فِي دَمِهِ وَ أَنَا قَائِمٌ عَلَيْهِ وَ خِفْتُ الضَّرْبَ فَأَقْرَرْتُ
He said, ‘O Amir Al-Momineen-asws, and I did not have the ability that I should be saying (anything in my defence), and there had testified against me the likes of these men, and they seized me, and in my hand was a knife soaked with the blood, and the man was soaked in his blood, and I was standing over him, and I feared being beaten up’.
وَ أَنَا رَجُلٌ كُنْتُ ذَبَحْتُ بِجَنْبِ هَذِهِ الْخَرِبَةِ شَاةً وَ أَخَذَنِي الْبَوْلُ فَدَخَلْتُ الْخَرِبَةَ فَرَأَيْتُ الرَّجُلَ يَتَشَحَّطُ فِي دَمِهِ فَقُمْتُ مُتَعَجِّباً فَدَخَلَ عَلَيَّ هَؤُلَاءِ فَأَخَذُونِي
So, I confessed, and I am a man who had gone to slaughter a sheep by the side of these ruins, and I was seized (by the need for) the urination. I entered the ruins, and I saw the man soaked in his blood. I stood there wondering, and they came over to me, and they seized me’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع خُذُوا هَذَيْنِ فَاذْهَبُوا بِهِمَا إِلَى الْحَسَنِ وَ قُولُوا لَهُ مَا الْحُكْمُ فِيهِمَا
Amir Al-Momineen-asws said: ‘Take these two and go with them both to Al-Hassan-asws, and related both their stories to him-asws and say to him-asws: ‘What is the decision with regards to these two?’
قَالَ فَذَهَبُوا إِلَى الْحَسَنِ وَ قَصُّوا عَلَيْهِ قِصَّتَهُمَا فَقَالَ الْحَسَنُ ع قُولُوا لِأَمِيرِ الْمُؤْمِنِينَ إِنَّ هَذَا إِنْ كَانَ ذَبَحَ ذَلِكَ فَقَدْ أَحْيَا هَذَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً يُخَلَّى عَنْهُمَا وَ يُخْرَجُ دِيَةُ الْمَذْبُوحِ مِنْ بَيْتِ الْمَالِ.
He (Abu Abdullah-asws) said: ‘So, they went to Al-Hassan-asws and related both their stories to him-asws. Al-Hassan-asws said: ‘Say to Amir Al-Momineen-asws, ‘If this one has killed him so this one has revived him, and Allah-azwj Mighty and Majestic Says: and the one who revives it (a person), so it would be as if he has revived the entirety of the people. [5:32]. Free them both and take the wergild of the slaughtered one from the public treasury’’.[122]
74- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَعَثَ رَسُولُ اللَّهِ ص عَلِيّاً ع إِلَى الْيَمَنِ فَأَفْلَتَ فَرَسٌ لِرَجُلٍ مِنْ أَهْلِ الْيَمَنِ وَ مَرَّ بِعَدَدٍ فَمَرَّ بِرَجُلٍ فَنَفَحَهُ بِرِجْلِهِ فَقَتَلَهُ فَجَاءَ أَوْلِيَاءُ الْمَقْتُولِ إِلَى الرَّجُلِ فَأَخَذُوهُ وَ رَفَعُوهُ إِلَى عَلِيٍّ ع
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ubeydullah Al Halby, from a man,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww sent Ali-asws to Al-Yemen. A horse of a man from the people of Al-Yemen had escaped, and it had passed galloping by a man, and kicked him with its feet, so it had killed him. The guardians of the killed one went over to the man and seized him and raised it to Ali-asws.
فَأَقَامَ صَاحِبُ الْفَرَسِ الْبَيِّنَةَ أَنَّ فَرَسَهُ أَفْلَتَ مِنْ دَارِهِ وَ نَفَحَ الرَّجُلَ فَأَبْطَلَ عَلِيٌّ ع دَمَ صَاحِبِهِمْ
The owner of the horse established the evidence in the presence of Ali-asws that his horse had escaped from his house and kicked the man’. Ali-asws invalidated the blood (compensation) of their companion.
فَجَاءَ أَوْلِيَاءُ الْمَقْتُولِ مِنَ الْيَمَنِ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ عَلِيّاً ظَلَمَنَا وَ أَبْطَلَ دَمَ صَاحِبِنَا
The guardians of the killed one came over from Al-Yemen, to Rasool-Allah-saww, so they said, ‘O Rasool-Allah-saww! Ali-asws has been unjust to us and invalidated (the wergild) of our companion’.
فَقَالَ رَسُولُ اللَّهِ ص إِنَّ عَلِيّاً لَيْسَ بِظَلَّامٍ وَ لَمْ يُخْلَقْ لِلظُّلْمِ إِنَّ الْوَلَايَةَ لِعَلِيٍّ مِنْ بَعْدِي وَ الْحُكْمَ حُكْمُهُ وَ الْقَوْلَ قَوْلُهُ وَ لَا يَرُدُّ وَلَايَتَهُ وَ قَوْلَهُ وَ حُكْمَهُ إِلَّا كَافِرٌ وَ لَا يَرْضَى وَلَايَتَهُ وَ قَوْلَهُ وَ حُكْمَهُ إِلَّا مُؤْمِنٌ
Rasool-Allah-saww said: ‘Ali-asws is not with injustice and has not been Created for the injustice. Verily, the Wilayah is for Ali-asws from after me-saww, and the (final) judgement is his-asws judgement, and the (final) words are his-asws words, and none would repudiate (deny) his-asws Wilayah, and his-asws words, and his-asws judgement except for a Kafir; and none would be pleased with his-asws Wilayah, and his-asws words, and his-asws judgements except for a Momin’.
فَلَمَّا سَمِعَ الْيَمَانِيُّونَ قَوْلَ رَسُولِ اللَّهِ ص فِي عَلِيٍّ قَالُوا يَا رَسُولَ اللَّهِ رَضِينَا بِحُكْمِ عَلِيٍّ وَ قَوْلِهِ فَقَالَ رَسُولُ اللَّهِ هُوَ تَوْبَتُكُمْ مِمَّا قُلْتُمْ.
When the Yemenis heard the words of Rasool-Allah-saww regarding Ali-asws, they said, ‘O Rasool-Allah-saww! We are pleased with the judgement of Ali-asws, and his-asws words’. Rasool-Allah-saww said: ‘It is your repentance from what you had said’’.[123]
75- يه، من لا يحضره الفقيه فِي رِوَايَةِ نَضْرِ بْنِ سُوَيْدٍ يَرْفَعُهُ أَنَّ رَجُلًا حَلَفَ أَنْ يَزِنَ فِيلًا فَقَالَ النَّبِيُّ ص يُدْخِلُ الْفِيلَ سَفِينَةً ثُمَّ يَنْظُرُ إِلَى مَوْضِعِ مَبْلَغِ الْمَاءِ مِنَ السَّفِينَةِ فَيُعَلِّمُ عَلَيْهِ ثُمَّ يُخْرِجُ الْفِيلَ وَ يُلْقِي فِي السَّفِينَةِ حَدِيداً أَوْ صُفْراً أَوْ مَا شَاءَ فَإِذَا بَلَغَ الْمَوْضِعَ الَّذِي عَلَّمَ عَلَيْهِ أَخْرَجَهُ وَ وَزَنَهُ.
(The book) ‘Man La Yahzar Al Faqeeh’ – In a report of Nazar Bin Suweyd, raising it,
‘A man vowed that he would weigh an elephant. The Prophet-saww made the elephant to enter a ship, then looked at the place the water (level) reached from the ship and marked upon it. Then he-saww took the elephant out and cast iron into the ship, or gold, or whatever he-saww so desired. When the water (level) reached the place he-saww had marked upon, he-saww extracted it and weighed it’’.[124]
76- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْكَاتِبِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي شَيْبَةَ عَنْ حَرِيزٍ عَنْ عَطَاءِ بْنِ السَّائِبِ عَنْ زَاذَانَ قَالَ: اسْتَوْدَعَ رَجُلَانِ امْرَأَةً وَدِيعَةً وَ قَالا لَهَا لَا تَدْفَعِيهَا إِلَى وَاحِدٍ مِنَّا حَتَّى نَجْتَمِعَ عِنْدَكِ ثُمَّ انْطَلَقَا فَغَابَا فَجَاءَ أَحَدُهُمَا إِلَيْهَا فَقَالَ أَعْطِينِي وَدِيعَتِي فَإِنَّ صَاحِبِي قَدْ مَاتَ فَأَبَتْ حَتَّى كَثُرَ اخْتِلَافُهُ ثُمَّ أَعْطَتْهُ ثُمَّ جَاءَ الْآخَرُ فَقَالَ هَاتِي وَدِيعَتِي فَقَالَتْ أَخَذَهَا صَاحِبُكَ وَ ذَكَرَ أَنَّكَ قَدْ مِتَّ
(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad, from Ahmad Bin Ali, the scribe, from Ibrahim Bin Muhammad Al Saqafy, from Abdullah Bin Abu Shayba, from Hareyz, from Atiya Bin Al Saib, from Zadan who said,
‘Two men entrusted a woman with an entrustment, and both said to her, ‘Do not hand it over to anyone one from us until we are gathered in your presence’. Then they both left. They were both absent (for a time), and then one of the two came to her, and he said, ‘Give me my entrustment, for my companions has died’. She refused, to the extent that their differing was a lot, then she gave it to him. Then the other one came over, so he said, ‘Give me my entrustment’. She said, ‘You companions has taken it, and mentioned that you had died’.
فَارْتَفَعَا إِلَى عُمَرَ فَقَالَ لَهَا عُمَرُ مَا أَرَاكِ إِلَّا وَ قَدْ ضَمِنْتِ فَقَالَتِ الْمَرْأَةُ اجْعَلْ عَلِيّاً بَيْنِي وَ بَيْنَهُ فَقَالَ عُمَرُ اقْضِ بَيْنَهُمَا
They both raised it to Umar. Umar said to her, ‘I do not see you except as one who is responsible’. The woman said, ‘I make Ali-asws between me and him’. Umar said, ‘Judge between the two’.
فَقَالَ عَلِيٌّ ع هَذِهِ الْوَدِيعَةُ عِنْدِي وَ قَدْ أَمَرْتُمَاهَا أَنْ لَا تَدْفَعَهَا إِلَى وَاحِدٍ مِنْكُمَا حَتَّى تَجْتَمِعَا عِنْدَهَا فَأْتِنِي بِصَاحِبِكَ
Ali-asws said: ‘This (woman) is the entrustment in my-asws presence, and you had both instructed her that she should not hand it over to any one of you until you are both gathered in her presence. Come to me-asws with your companion (the other man who took the money)’.
فَلَمْ يُضَمِّنْهَا وَ قَالَ ع إِنَّمَا أَرَادَا أَنْ يَذْهَبَا بِمَالِ الْمَرْأَةِ.
Thus, he-asws did not hold her to be responsible, and he-asws said: ‘But rather, they had both intended to run away with the wealth of the woman’’.[125]
77- يه، من لا يحضره الفقيه رَوَى عَاصِمُ بْنُ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ لِرَجُلٍ عَلَى عَهْدِ عَلِيٍّ ع جَارِيَتَانِ فَوَلَدَتَا جَمِيعاً فِي لَيْلَةٍ وَاحِدَةٍ إِحْدَاهُمَا ابْناً وَ الْأُخْرَى بِنْتاً فَعَمَدَتْ صَاحِبَةُ الِابْنَةِ فَوَضَعَتِ ابْنَتَهَا فِي الْمَهْدِ الَّذِي فِيهِ الِابْنُ وَ أَخَذَتْ أُمُّ الِابْنَةِ ابْنَهَا فَقَالَتْ صَاحِبَةُ الِابْنَةِ الِابْنُ ابْنِي وَ قَالَتْ صَاحِبَةُ الِابْنِ الِابْنُ ابْنِي
(The book) ‘Man La Yahzar Al Faqeeh’ – It is reported by Aasim Bin Humeyd, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘There were two slave girls for a man in the era of Ali-asws. They both gave birth in one night, one of them to a son and the other to a daughter. The mother of the daughter deliberated and place her daughter in the cradle of the one wherein was the boy, and the mother of the daughter took her boy. The mother of the daughter said, ‘The boy is my son!’ And the mother of the boy said, ‘The boy is my son!’
فَتَحَاكَمَتَا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَأَمَرَ أَنْ يُوزَنَ لَبَنُهُمَا وَ قَالَ أَيَّتُهَا كَانَ أَثْقَلَ لَبَنُهَا فَالابْنُ لَهَا.
They both went for judgment to Amir Al-Momineen-asws. He-asws ordered that both their (mothers) milk be weight, whoever her milk would be heavier, the son would be for her’’.[126]
باب 98 زهده و تقواه و ورعه ع
CHAPTER 98 – HIS-asws ASCETISM, AND HIS-asws PIETY, AND HIS-asws DEVOUTNESS
1- سن، المحاسن أَبِي عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَلِيِّ بْنِ هَارُونَ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ زَيَّنَكَ بِزِينَةٍ لَمْ تَزَيَّنِ الْعِبَادُ بِشَيْءٍ أَحَبَّ إِلَى اللَّهِ مِنْهَا وَ لَا أَبْلَغَ عِنْدَهُ مِنْهَا الزُّهْدُ فِي الدُّنْيَا وَ إِنَّ اللَّهَ قَدْ أَعْطَاكَ ذَلِكَ جَعَلَ الدُّنْيَا لَا تَنَالُ مِنْكَ شَيْئاً وَ جَعَلَ لَكَ مِنْ ذَلِكَ سِيمَاءَ تُعْرَفُ بِهَا.
(The book) ‘Al Mahasin’ – My father, from Ahmad Bin Al Nazar, from Ali Bin Haroun, from Al Asbagh Bin Nubata, from Abu Ayoub Al Ansari who said,
‘Rasool-Allah-saww said: ‘Allah-azwj has Adorned you-asws with such and adornment, He-azwj did not Adorn the servants with anything more Beloved to Allah-azwj than it nor further reaching in His-azwj Presence than it – ascetism in the world. And Allah-azwj had Granted that to you-asws. He-azwj Made the world not take anything from you-asws and Made for you-asws a mark of that you-asws can be recognised with’’.[127]
2- يج، الخرائج و الجرائح مِنْ أَعْلَامِهِ ع قَوْلُهُ وَ اعْلَمْ أَنَّ إِمَامَكُمْ قَدِ اكْتَفَى مِنْ دُنْيَاهُ بِطِمْرَيْهِ يَسُدُّ فَوْرَةَ جُوعِهِ بِقُرْصَيْهِ لَا يَطْعَمُ الْفِلْذَةَ فِي حَوْلِهِ إِلَّا فِي ستة [سُنَّةِ] أُضْحِيَّةٍ وَ لَنْ تَقْدِرُوا عَلَى ذَلِكَ فَأَعِينُونِي بِوَرَعٍ وَ اجْتِهَادٍ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘And from his-asws information are his-asws words: ‘And know that your Imam-asws has suffice from his-asws world with his-asws covering cloth, blocking his-asws immediate hunger with his-asws disc (of bread). He-asws does not consume the pieces of liver and meat around it except during the Sunnah sacrifices. And you will never be able upon that, so assist me-asws with devoutness, and the striving.
وَ كَأَنِّي بِقَائِلِكُمْ يَقُولُ إِذَا كَانَ قُوتُ ابْنِ أَبِي طَالِبٍ هَذَا قَعَدَ بِهِ الضَّعْفُ عَنْ مُبَارَزَةِ الْأَقْرَانِ وَ مُنَازَعَةِ الشُّجْعَانِ
And it is as if I-asws am with your speaker saying, ‘When the daily subsistence of the son-asws of Abu Talib-asws is this, the weakness would be making him-asws sit back from the duelling the peers and fighting the braves’.
وَ اللَّهِ مَا قَلَعْتُ بَابَ خَيْبَرَ بِقُوَّةٍ جَسَدَانِيَّةٍ وَ لَا بِحَرَكَةٍ غِذَائِيَّةٍ وَ لَكِنِّي أُيِّدْتُ بِقُوَّةٍ مَلَكِيَّةٍ وَ نَفْسٍ بِنُورِ بَارِئِهَا مُضِيئَةٍ-.
By Allah-azwj! I-asws did not uproot the door of Khyber (fortress) by the physical strength, nor by the dietary movement, but I-asws was supported by the Kingly Strength (Allah-azwj), and a soul shining with brilliant Noor!’’[128]
3- قب، المناقب لابن شهرآشوب الْمَعْرُوفُونَ مِنَ الصَّحَابَةِ بِالْوَرَعِ عَلِيٌّ وَ أَبُو بَكْرٍ وَ عُمَرُ وَ ابْنُ مَسْعُودٍ وَ أَبُو ذَرٍّ وَ سَلْمَانُ وَ عَمَّارٌ وَ الْمِقْدَادُ وَ عُثْمَانُ بْنُ مَظْعُونٍ وَ ابْنُ عُمَرَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘The one from the companions who was famous with the devoutness are Ali-asws, and Abu Bakr, and Umar, and Ibn Masoud, and Abu Zarr-ra, and Salman-ra, and Ammar-ra, and Al-Miqdad-ra, and Usman Bin Mazoun, and Ibn Umar.
وَ مَعْلُومٌ أَنَّ أَبَا بَكْرٍ تُوُفِّيَ وَ عَلَيْهِ لِبَيْتِ مَالِ الْمُسْلِمِينَ نَيِّفٌ وَ أَرْبَعُونَ أَلْفَ دِرْهَمٍ وَ عُمَرُ مَاتَ وَ عَلَيْهِ نَيِّفٌ وَ ثَمَانُونَ أَلْفَ دِرْهَمٍ وَ عُثْمَانُ مَاتَ وَ عَلَيْهِ مَا لَا يُحْصَى كَثْرَةً وَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ مَاتَ وَ مَا تَرَكَ إِلَّا سَبْعَمِائَةِ دِرْهَمٍ فَضْلًا عَنْ عَطَائِهِ أَعَدَّهَا لِخَادِمٍ
And it is known that Abu Bakr died and upon him was for the public treasury, more than forty thousand Dirhams, and Umar died and upon him was more than eighty thousand Dirhams, and Usman died, and upon him was what cannot even be counted, a lot, while Ali-asws passed away and did not leave except seven hundred Dirhams, being a surplus from his-asws stipend, and he-asws had set it aside for (acquiring) a servant.
وَ قَدْ ثَبَتَ مِنْ زُهْدِهِ أَنَّهُ لَمْ يَحْفِلْ بِالدُّنْيَا وَ لَا بِالرِّئَاسَةِ فِيهَا دُونَ أَنِ انْعَكَفَ عَلَى غُسْلِ رَسُولِ اللَّهِ ص وَ تَجْهِيزِهِ وَ قَوْلُ أُولَئِكَ مِنَّا أَمِيرٌ وَ مِنْكُمْ أَمِيرٌ إِلَى أَنْ تَقَمَّصَهَا أَبُو بَكْرٍ
And it is proven from his-asws ascetism that he-asws did not place any important to the world nor to the governance in it, besides devoting upon washing Rasool-Allah-saww and preparing him-saww (for the funeral); and their words, ‘There should be an Emir from us and an Emir from you’, until Abu Bakr dressed himself with it.
وَ قَالَ اللَّهُ تَعَالَى إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ وَ قَدْ قَالَ تَعَالَى لِلْفُقَراءِ الْمُهاجِرِينَ الَّذِينَ أُخْرِجُوا الْآيَةَ وَ اجْتَمَعَتِ الْأُمَّةُ عَلَى أَنَّهُ مِنْ فُقَرَاءِ الْمُهَاجِرِينَ وَ أَجْمَعُوا عَلَى أَنَّ أَبَا بَكْرٍ كَانَ غَنِيّاً
And Allah-azwj the Exalted Said: Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13]. And the Exalted Said: (It is) for the poor (from the) emigrants, those who went out [59:8] – the Verse. And the community is united upon that he-asws was from the poor Emigrants, and they are (also) united upon that Abu Bakr was rich.
وَ كَانَ ع جَلِيَّ الصَّفْحَةِ نَقِيَّ الصَّحِيفَةِ نَاصِحَ الْجَيْبِ نَقِيَّ الذَّيْلِ عَذْبَ الْمَشْرَبِ عَفِيفَ الْمَطْلَبِ لَمْ يَتَدَنَّسْ بِحُطَامٍ وَ لَمْ يَتَلَبَّسْ بِآثَامٍ وَ قَدْ شَهِدَ النَّبِيُّ ص بِزُهْدِهِ بِقَوْلِهِ ص عَلِيٌّ لَا يَرْزَأُ مِنَ الدُّنْيَا وَ لَا تَرْزَأُ الدُّنْيَا مِنْهُ.
And he-asws was majestic of chest, pure of face, sincere of advice, clean of the bottom clothes, sweet of drink, chaste of the seeking. He-asws was not defiled by the debris and was not touched by the sins. And the Prophet-saww had testified with his-asws ascetism by his-saww words: ‘Ali-asws will neither reduce from the world nor will the world reduce from him-asws’’.[129]
أَمَالِي الطُّوسِيِّ فِي حَدِيثِ عَمَّارٍ يَا عَلِيُّ إِنَّ اللَّهَ قَدْ زَيَّنَكَ بِزِينَةٍ لَمْ تَزَيَّنِ الْعِبَادُ بِزِينَةٍ أَحَبَّ إِلَى اللَّهِ مِنْهَا زَيَّنَكَ بِالزُّهْدِ فِي الدُّنْيَا وَ جَعَلَكَ لَا تَرْزَأُ مِنْهَا شَيْئاً وَ لَا تَرْزَأُ مِنْكَ شَيْئاً وَ وَهَبَ لَكَ حُبَّ الْمَسَاكِينِ فَجَعَلَكَ تَرْضَى بِهِمْ أَتْبَاعاً وَيَرْضَوْنَ بِكَ إِمَاماً.
(The book) ‘Al Amaali’ –
‘In a Hadeeth by Ammar-ra, (Rasool-Allah-saww said): ‘O Ali-asws! Allah-azwj has Adorned you-asws with such an adornment, He-azwj did not Adorn the servants with any adornment more Beloved to Allah-azwj than it. He-azwj Adorned you-asws with the ascetism in the world and Made you-asws not to reduce anything from it, nor for it to reduce anything from you-asws, and He-azwj had Gifted to you-asws love of the poor, so He-azwj Made you-asws to be pleased with them as followers, and they are pleased with you-asws as an Imam-asws’’.[130]
4- قب، المناقب لابن شهرآشوب اللُّؤْلُؤِيَّانِ قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مَا عَلِمْنَا أَحَداً كَانَ فِي هَذِهِ الْأُمَّةِ أَزْهَدَ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع بَعْدَ النَّبِيِّ ص.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub Al Luluyan –
‘Umar Bin Abdul Aziz said, ‘We do not know of anyone from this community who was more ascetic than Ali-asws Bin Abu Talib-asws, after the Prophet-saww’’.[131]
قُوتُ الْقُلُوبِ قَالَ ابْنُ عُيَيْنَةَ أَزْهَدُ الصَّحَابَةِ عَلِيُّ بْنُ أَبِي طَالِبٍ.
(The book) ‘Quwwat Al-Quloob’ – Ibn Uyayna said, ‘The most ascetic of the companions is Ali-asws Bin Abu Talib-asws’’.[132]
سُفْيَانُ بْنُ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ فَأَمَّا مَنْ طَغى وَ آثَرَ الْحَياةَ الدُّنْيا هُوَ عَلْقَمَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الدَّارِ وَ أَمَّا مَنْ خافَ مَقامَ رَبِّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع خَافَ فَانْتَهَى عَنِ الْمَعْصِيَةِ وَ نَهَى عَنِ الْهَوَى نَفْسَهُ فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوى خَاصّاً لِعَلِيٍّ ع وَ مَنْ كَانَ عَلَى مِنْهَاجِهِ هَكَذَا عَامّاً.
Sufran Bin Uyayna, from Al Zuhry, from Mujahid, from Ibn Abbas,
‘So as for one who transgresses [79:37] And prefers the life of the world [79:38] – he is Alqamah Bin Al-Haris Bin Abd Al-Dar. And as for one who fears standing to his Lord [79:40], is Ali-asws Bin Abu Talib-asws. He-asws feared, so he-asws stayed away from acts of disobedience and forbid himself from the vain desires: Then surely the Garden, it would be the abode [79:41] – is in particular for Ali-asws and the ones who were upon his-asws manifesto. Like this are the generality’’.[133]
قَتَادَةُ عَنِ الْحَسَنِ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ إِنَّ لِلْمُتَّقِينَ مَفازاً هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع سَيِّدُ مَنِ اتَّقَى عَنِ ارْتِكَابِ الْفَوَاحِشِ ثُمَّ سَاقَ التَّفْسِيرَ إِلَى قَوْلِهِ جَزاءً مِنْ رَبِّكَ لِأَهْلِ بَيْتِكَ خَاصّاً لَهُمْ وَ لِلْمُتَّقِينَ عَامّاً.
Qatadah, from Al-Hassan, from Ibn Abbas,
‘Regarding His-azwj Words: Surely, for the pious, there would be success [78:31] – he-asws is Ali-asws Bin Abu Talib-asws, chief of the ones who fear indulging in the immoralities’. Then he continued the interpretation up to His-azwj words: A Recompense from your Lord, a Calculated gift [78:36], for People-asws of your-saww Household, particularly for them and for the pious ones in general’’.[134]
تَفْسِيرُ أَبِي يُوسُفَ يَعْقُوبَ بْنِ سُفْيَانَ عَنْ مُجَاهِدٍ وَ ابْنِ عَبَّاسٍ إِنَّ الْمُتَّقِينَ فِي ظِلالٍ وَ عُيُونٍ مَنِ اتَّقَى الذُّنُوبَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ الْحَسَنُ وَ الْحُسَيْنُ ع- فِي ظِلَالٍ مِنَ الشَّجَرِ وَ الْخِيَامِ مِنَ اللُّؤْلُؤِ طُولُ كُلِّ خَيْمَةٍ مَسِيرَةُ فَرْسَخٍ فِي فَرْسَخٍ
Tafseer by Abu Yusuf Yaqoub Bin Sufyan, from Mujahid, and Ibn Abbas,
‘Surely, pious would be amid shades and springs [77:41]. Ones who feared the sins – Ali-asws Bin Abu Talib-asws, and Al-Hassan-asws and Al-Husayn-asws, would be in shades of the trees and the tents of pearls. The length of each tent would be of a travel distance of a Farsakh (5 km) by a Farsakh’.
ثُمَّ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ إِنَّا كَذلِكَ نَجْزِي الْمُحْسِنِينَ الْمُطِيعِينَ لِلَّهِ أَهْلَ بَيْتِ مُحَمَّدٍ فِي الْجَنَّةِ
Then he continued the Hadeeth to His-azwj Words: Surely, like that We Recompense the good doers [77:44], ‘The ones obedient to Allah-azwj, the People-asws of the Household of Muhammad-saww, would be in the Paradise’.
وَ جَاءَ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَ الَّذِينَ هُمْ مُحْسِنُونَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع.
And it has come in the interpretation of Words of the Exalted: Surely Allah is with those who are pious and those who are good doers [16:128] – Ali-asws Bin Abu Talib-asws’’.[135]
الْحِلْيَةُ قَالَ سَالِمُ بْنُ الْجَعْدِ رَأَيْتُ الْغَنَمَ تَبْعَرُ فِي بَيْتِ الْمَالِ فِي زَمَنِ أَمِيرِ الْمُؤْمِنِينَ ع.
(The book) ‘Al-Hilyah’ – Salim Bin Al-Ja’d said, ‘I saw the war booty dirt (even little valued items) in the public treasury during the era of Amir Al-Momineen-asws’’.[136]
وَ فِيهَا عَنِ الشَّعْبِيِّ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَنْضَحُهُ وَ يُصَلِّي فِيهِ.
And in it, from Al-Shaby who said, ‘Amir Al-Momineen-asws used to clean it and pray Salat in it’’.[137]
وَ رَوَى أَبُو عَبْدِ اللَّهِ بْنُ حَمَّوَيْهِ الْبَصْرِيُّ بِإِسْنَادِهِ عَنْ سَالِمٍ الْجَحْدَرِيِّ قَالَ: شَهِدْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع أُتِيَ بِمَالٍ عِنْدَ الْمَسَاءِ فَقَالَ اقْتَسِمُوا هَذَا الْمَالَ فَقَالُوا قَدْ أَمْسَيْنَا يَا أَمِيرَ الْمُؤْمِنِينَ فَأَخِّرْهُ إِلَى غَدٍ فَقَالَ لَهُمْ تَقْبَلُونَ لِي أَنْ أَعِيشَ إِلَى غَدٍ قَالُوا مَا ذَا بِأَيْدِينَا فَقَالَ لَا تُؤَخِّرُوهُ حَتَّى تَقْسِمُوهُ.
And it is reported by Abu Abdullah Bin Hamawiya Al Basry, by his chain from Salim AL Jahdary who said,
‘I witnessed Ali-asws Bin Abu Talib-asws having been brought wealth in the evening. He-asws said: ‘Distribute this wealth!’ They said, ‘We are in the evening, O Amir Al-Momineen-asws, delay it to the morning’. He-asws said to them: ‘Can you guarantee to me-asws that I will be living to the morning?’ They said, ‘That is not in our hands’. He-asws said: ‘Do not delay it, until you distribute it’’.[138]
وَ يُرْوَى أَنَّهُ كَانَ يَأْتِي عَلَيْهِ وَقْتٌ لَا يَكُونُ عِنْدَهُ قِيمَةُ ثَلَاثَةِ دَرَاهِمَ يَشْتَرِي بِهَا إِزَاراً وَ مَا يَحْتَاجُ إِلَيْهِ ثُمَّ يَقْسِمُ كُلَّ مَا فِي بَيْتِ الْمَالِ عَلَى النَّاسِ ثُمَّ يُصَلِّي فِيهِ فَيَقُولُ الْحَمْدُ لِلَّهِ الَّذِي أَخْرَجَنِي مِنْهُ كَمَا دَخَلْتُهُ.
And it is reported that there had come a time (of poverty) upon him-asws, that they did not happen to be with even three Dirhams, the price of buying a trouser and whatever he-asws was needy to. Then he-asws distributed all what was in the public treasury upon the people. Then he-asws prayed Salat in it and said: ‘The Praise is for Allah-azwj Who Made me-asws come out from it like what I-asws had entered into it’’.[139]
وَ رَوَى أَبُو جَعْفَرٍ الطُّوسِيُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قِيلَ لَهُ أَعْطِ هَذِهِ الْأَمْوَالَ لِمَنْ يُخَافُ عَلَيْهِ مِنَ النَّاسِ وَ فِرَارُهُ إِلَى مُعَاوِيَةَ فَقَالَ ع أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ لَا وَ اللَّهِ لَا أَفْعَلُ مَا طَلَعَتْ شَمْسٌ وَ مَا لَاحَ فِي السَّمَاءِ نَجْمٌ
And it is reported by Abu Ja’far Al-Tusi – Amir Al-Momineen-asws, it was said to him-asws, ‘Give this wealth to the ones it is feared that his fleeing would be to Muawiya’. He-asws said: ‘Are you instructing me-asws to seek the help with the tyranny? No, by Allah-azwj! I-asws will not do so for as long as the sun emerges, and for as long as the stars shine in the sky!
وَ اللَّهِ لَوْ كَانَ مَالُهُمْ لِي لَوَاسَيْتُ بَيْنَهُمْ وَ كَيْفَ وَ إِنَّمَا هُوَ أَمْوَالُهُمْ
By Allah-azwj! Even if their wealth were mine, I-asws would have equalised between them, and how can I-asws (do what you are telling me-asws), and rather it is their wealth?’
وَ أُتِيَ إِلَيْهِ بِمَالٍ فَكَوَّمَ كُومَةً مِنْ ذَهَبٍ وَ كُومَةً مِنْ فِضَّةٍ وَ قَالَ يَا صَفْرَاءُ اصْفَرِّي يَا بَيْضَاءُ ابْيَضِّي وَ غُرِّي غَيْرِي
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | وَ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
And wealth was brought to him-asws, and he-asws made a mound of gold and a mound of silver and said: ‘O yellow (gold), be yellower! O white (silver) be whiter and deceive other than me-asws! (in prose) This is my-asws misconduct and my-asws choice in it, and every criminal, his hand is to his mouth!’’[140]
الْبَاقِرُ ع فِي خَبَرٍ وَ لَقَدْ وَلِيَ خَمْسَ سِنِينَ وَ مَا وَضَعَ آجُرَّةً عَلَى آجُرَّةٍ وَ لَا لَبِنَةً عَلَى لَبِنَةٍ وَ لَا أَقْطَعَ قَطِيعاً وَ لَا أَوْرَثَ بَيْضَاءَ وَ لَا حَمْرَاءَ.
Al-Baqir-asws in a Hadeeth: ‘And he-asws had ruled for five years, and he-asws had neither placed a wage upon a wage (increased his-asws wages), nor build a brick upon a brick, nor cut out a piece of land (for himself-asws), nor left any white (silver) nor red (gold) for inheritance’’.[141]
ابْنُ بَطَّةَ عَنْ سُفْيَانَ الثَّوْرِيِ أَنَّ عَيْناً نَبَعَتْ فِي بَعْضِ مَالِهِ فَبُشِّرَ بِذَلِكَ فَقَالَ ع بَشِّرِ الْوَارِثَ وَ سَمَّاهَا عَيْنَ يَنْبُعَ.
Ibn Battah, from Sufyan Al-Sowry, ‘A spring had burst forth in one of his-asws wealth (piece of land), so he-asws was given the glad tidings of that. He-asws said: ‘Give glad tidings to the inheritors’, and he-asws named it as ‘Yanbu spring’’.[142]
الْفَائِقُ عَنِ الزَّمَخْشَرِيِ أَنَّ عَلِيّاً ع اشْتَرَى قَمِيصاً فَقَطَعَ مَا فَضَلَ عَنْ أَصَابِعِهِ ثُمَّ قَالَ لِلرَّجُلِ حُصْهُ أَيْ خِطْ كَفَافَهُ.
(The book) ‘Al-Fa’iq’, from Al-Zamakhshary, ‘Ali-asws bought a shirt, and he-asws cut off whatever exceeded from his-asws fingers, then said to the man: ‘Sew it’, i.e., the contour of its seam’’.[143]
5- قب، المناقب لابن شهرآشوب خِصَالُ الْكَمَالِ عَنْ أَبِي الْجَيْشِ الْبَلْخِيِ أَنَّهُ اجْتَازَ بِسُوقِ الْكُوفَةِ فَتَعَلَّقَ بِهِ كُرْسِيٌّ فَتَخَرَّقَ قَمِيصَهُ فَأَخَذَهُ بِيَدِهِ ثُمَّ جَاءَ بِهِ إِلَى الْخَيَّاطِينَ فَقَالَ خِيطُوا لِي ذَا بَارَكَ اللَّهُ فِيكُمْ.
(The books) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Khisal Al Kamal’, from Abu Al Jeysh Al Balkhy,
‘He-asws toured the markets of Al-Kufa, and a chair got stuck with him and his-asws shirt was torn. He-asws took it in his-asws hand, then came with it to the tailors and said, ‘Sew this for me-asws, may Allah-azwj Bless you all!’’[144]
الْأَشْعَثُ الْعَبْدِيُّ قَالَ: رَأَيْتُ عَلِيّاً اغْتَسَلَ فِي الْفُرَاتِ يَوْمَ جُمُعَةٍ ثُمَّ ابْتَاعَ قَمِيصاً كَرَابِيسَ بِثَلَاثَةِ دَرَاهِمَ فَصَلَّى بِالنَّاسِ الْجُمُعَةَ وَ مَا خِيطَ جُرُبَّانُهُ بَعْدُ.
Al-Ash’a Al-Abdy who said, ‘I saw Ali-asws bathing in the Euphrates on the day of Friday. Then he-asws bought a cotton shirt for three Dirhams. He-asws prayed the Friday (Salat) with the people and did not sew repairing it afterwards’’.[145]
عَنْ شُبَيْكَةَ قَالَ: رَأَيْتُ عَلِيّاً ع يَأْتَزِرُ فَوْقَ سُرَّتِهِ وَ يَرْفَعُ إِزَارَهُ إِلَى أَنْصَافِ سَاقَيْهِ.
From Shubeyka who said, ‘I saw Ali-asws trouser above his-asws navel, and he-asws raised his-asws trouser to half his-asws legs’’.[146]
الصَّادِقُ ع كَانَ عَلِيٌّ ع يَلْبَسُ الْقَمِيصَ الزَّابِيَّ ثُمَّ يَمُدُّ يَدَهُ فَيَقْطَعُ مَعَ أَطْرَافِ أَصَابِعِهِ
Al-Sadiq-asws: ‘Ali-asws wore an Al-Zaby shirt, then he-asws extended his-asws hand and cut it off at the end of his-asws fingers’.
وَ فِي حَدِيثِ عَبْدِ اللَّهِ بْنِ الْهُذَيْلِ كَانَ إِذَا مَدَّهُ بَلَغَ الظُّفُرَ وَ إِذَا أَرْسَلَهُ كَانَ مَعَ نِصْفِ الذِّرَاعِ.
And in a Hadeeth by Abdullah Bin Al-Huzeyl, ‘When he-asws extended it, it reached the nails, and when he-asws let it roll, it would be with half the forearm’’.[147]
6- قب، المناقب لابن شهرآشوب عَلِيُّ بْنُ رَبِيعَةَ رَأَيْتُ عَلِيّاً ع يَأْتَزِرُ فَرَأَيْتُ عَلَيْهِ ثِيَاباً فَقُلْتُ لَهُ فِي ذَلِكَ فَقَالَ وَ أَيُّ ثَوْبٍ أَسْتَرُ مِنْهُ لِلْعَوْرَةِ وَ لَا أَنْشَفُ لِلْعَرَقِ.
(The book) ‘Al Manaqib of Ibn Shehr Ashub – Ali Bin Rabie,
‘I saw Ali-asws having worn a trouser, and I-asws saw a cloth being upon him-asws. I spoke to him-asws regarding that. He-asws said: ‘And which cloth is more covering of the private parts than it, nor any drier of the sweat?’’[148]
وَ فِي فَضَائِلِ أَحْمَدَ رُئِيَ عَلَى عَلِيٍّ ع إِزَارٌ غَلِيظٌ اشْتَرَاهُ بِخَمْسَةِ دَرَاهِمَ وَ رُئِيَ عَلَيْهِ إِزَارٌ مَرْقُوعٌ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ ع يَقْتَدِي بِهِ الْمُؤْمِنُونَ وَ يَخْشَعُ لَهُ الْقَلْبُ وَ تَذِلُّ بِهِ النَّفْسُ وَ يَقْصِدُ بِهِ الْمُبَالِغُ.
And in (the book) ‘Fazaail’ of Ahmad – ‘A thick trouser was seen to be upon Ali-asws. He-asws had bought it for five Dirhams, and a patched trouser was seen being upon him-asws. It was said to him-asws regarding that. He-asws said: ‘The Momineen can imitate with it, and the heart would be humbled for him, and the self would be humiliated by it, and the speech would be moderated by it’’.[149]
وَ فِي رِوَايَةٍ أَشْبَهُ بِشِعَارِ الصَّالِحِينَ.
And in a report – ‘It resembled with a banner of the righteous’’.[150]
وَ فِي رِوَايَةٍ أَحْصَنُ لِفَرْجِي.
And in a report – ‘A protection of the private parts’’.[151]
وَ فِي رِوَايَةٍ هَذَا أَبْعَدُ لِي مِنَ الْكِبْرِ وَ أَجْدَرُ أَنْ يَقْتَدِيَ بِهِ الْمُسْلِمُ.
And in a report, ‘This is a distancing for me-asws from the arrogance, and worthier that the Muslim to imitate with it’’.[152]
مُسْنَدُ أَحْمَدَ أَنَّهُ قَالَ الْجَعْدِيُّ بْنُ نَعْجَةَ الْخَارِجِيُّ اتَّقِ اللَّهَ يَا عَلِيُّ إِنَّكَ مَيِّتٌ قَالَ بَلْ وَ اللَّهِ قَتْلًا ضَرْبَةً عَلَى هَذَا قَضَاءً مَقْضِيّاً وَ عَهْداً مَعْهُوداً وَ قَدْ خابَ مَنِ افْتَرى
(The book) ‘Musnad’ of Ahmad – ‘Al-Ja’dy Bin Na’ja the Kharijite said, ‘Fear Allah-azwj, O Ali-asws! You-asws will be dying’. He-asws said: ‘But, by Allah-azwj, I-asws would be killed by a strike. Upon this is a Decreed Ordainment, and a covenant covenanted, and the one who fabricates would be disappointed’ [20:61]’.
وَ كَانَ كُمُّهُ لَا يُجَاوِزُ أَصَابِعَهُ وَ يَقُولُ لَيْسَ لِلْكُمَّيْنِ عَلَى الْيَدَيْنِ فَضْلٌ وَ نَظَرَ إِلَى فَقِيرٍ انْخَرَقَ كُمُّ ثَوْبِهِ فَخَرَقَ كُمَّ قَمِيصِهِ وَ أَلْقَاهُ إِلَيْهِ.
And his-asws sleeve did not exceed his-asws fingers, and he-asws said: ‘It isn’t for the two sleeves to be upon the hands, as excess’. And he-asws looked at a poor, the sleeve of his shirt was torn, so he-asws tore the sleeve of his-asws shirt and cast it to him’’.[153]
أَمِيرُ الْمُؤْمِنِينَ ع مَا كَانَ لَنَا إِلَّا إِهَابُ كَبْشٍ أَبِيتُ مَعَ فَاطِمَةَ بِاللَّيْلِ وَ نَعْلِفُ عَلَيْهَا النَّاضِحَ بِالنَّهَارِ.
Amir Al-Momineen-asws: ‘There was not for us-asws except a skin of a ram (upon which) I-asws would spend the night with (Syeda) Fatima-asws at night, and we-asws would feed the camel upon it at daytime’’.[154]
مُسْنَدُ الْمَوْصِلِيِّ الشَّعْبِيِّ عَنِ الْحَارِثِ عَنْ عَلِيٍّ ع قَالَ: مَا كَانَ لَيْلَةَ أُهْدِيَ لِي فَاطِمَةُ ع شَيْءٌ يُنَامُ عَلَيْهِ إِلَّا جِلْدُ كَبْشٍ
(The book) ‘Musnad’ of Al Mowsaly Al Shaby, from Al Haris,
‘From Ali-asws having said: ‘(Syeda) Fatima-asws could not present to me-asws anything at night to sleep upon except a skin of a ram’.
وَ اشْتَرَى ع ثَوْباً فَأَعْجَبَهُ فَتَصَدَّقَ بِهِ.
And he-asws bought a cloth. It fascinated him-asws, so he-asws gave it away in charity with it’’.[155]
الْغَزَّالِيُّ فِي الْإِحْيَاءِ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَمْتَنِعُ مِنْ بَيْتِ الْمَالِ حَتَّى يَبِيعُ سَيْفَهُ وَ لَا يَكُونُ لَهُ إِلَّا قَمِيصٌ وَاحِدٌ فِي وَقْتِ الْغَسْلِ لَا يَجِدُ غَيْرَهُ
Al-Gazaly in (the book) ‘Al-Ihya’ – ‘Ali-asws had prevented himself-asws from the public treasury to the extent that he-asws had to sell his-asws sword; and there did not happen to be for him-asws except one shirt at the time of bathing, not finding other than it.
وَ رَأَى عَقِيلُ بْنُ عَبْدِ الرَّحْمَنِ الْخَوْلَانِيُّ عَلِيّاً ع جَالِساً عَلَى بَرْذَعَةِ حِمَارٍ مُبْتَلَّةٍ فَقَالَ لِأَهْلِهِ فِي ذَلِكَ فَقَالَتْ لَا تَلُومُنِي فَوَ اللَّهِ مَا يَرَى شَيْئاً يُنْكِرُهُ إِلَّا أَخَذَهُ فَطَرَحَهُ فِي بَيْتِ الْمَالِ.
And Aqeel Bin Abdul Rahman saw loneliness of Ali-asws, being seated upon a blanket for a donkey, being wet. He spoke to his-asws wife regarding that. She said, ‘Do not blame me, for by Allah-azwj! He-asws does not see anything he-asws does not like (to have in the house), except he-asws would take it and drop it in the public treasury’’.[156]
فَضَائِلُ أَحْمَدَ قَالَ زَيْدُ بْنُ مِحْجَنٍ قَالَ عَلِيٌّ ع مَنْ يَشْتَرِي سَيْفِي هَذَا فَوَ اللَّهِ لَوْ كَانَ عِنْدِي ثَمَنُ إِزَارٍ مَا بِعْتُهُ.
(The book) ‘Fazaail’ of Ahmad – ‘Zayd Bin Mihjan said, ‘Ali-asws said: ‘Who will buy this sword of mine? By Allah-azwj! If there was in my possession the price of a trouser, I-asws would not sell it!’’[157]
الْأَصْبَغُ وَ أَبُو مَسْعَدَةَ وَ الْبَاقِرُ ع أَنَّهُ أَتَى الْبَزَّازِينَ فَقَالَ لِرَجُلٍ بِعْنِي ثَوْبَيْنِ فَقَالَ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ عِنْدِي حَاجَتُكَ فَلَمَّا عَرَفَهُ مَضَى عَنْهُ فَوَقَفَ عَلَى غُلَامٍ فَأَخَذَ ثَوْبَيْنِ أَحَدُهُمَا بِثَلَاثَةِ دَرَاهِمَ وَ الْآخَرُ بِدِرْهَمَيْنِ
Al-Asbagh and Abu Mas’ada, and Al-Baqir-asws: ‘He-asws went to the clothes traders. He-asws said to a man: ‘Sell two clothes to me-asws’. The man said, ‘O Amir Al-Momineen-asws! Your-asws need is with me’. When he has introduced it (the clothes), he-asws went away from him. He-asws paused at a boy and took two clothes, one of them for three Dirhams and the other with two Dirhams.
فَقَالَ يَا قَنْبَرُ خُذِ الَّذِي بِثَلَاثَةٍ فَقَالَ أَنْتَ أَوْلَى بِهِ تَصْعَدُ الْمِنْبَرَ وَ تَخْطُبُ النَّاسَ فَقَالَ وَ أَنْتَ شَابٌّ وَ لَكَ شِرَّةُ الشَّبَابِ وَ أَنَا أَسْتَحْيِي مِنْ رَبِّي أَنْ أَتَفَضَّلَ عَلَيْكَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَلْبِسُوهُمْ مِمَّا تَلْبَسُونَ وَ أَطْعِمُوهُمْ مِمَّا تَأْكُلُونَ
He-asws said: ‘O Qanbar! Take the one which (was bought) with three’. He said, ‘You-asws are foremost with it as you-asws ascend the pulpit and address the people’. He-asws said: ‘And you are a young man, and for you is vigour of the youths, and I-asws am embarrassed from my-asws Lord-azwj that I-asws should prefer myself-asws upon you. I-asws heard Rasool-Allah-saww saying: ‘Clothe them (slaves) from what you-asws are wearing and feed them from what you are eating’’.
فَلَمَّا لَبِسَ الْقَمِيصَ مَدَّ كُمَّ الْقَمِيصِ فَأَمَرَ بِقَطْعِهِ وَ اتِّخَاذِهِ قَلَانِسَ لِلْفُقَرَاءِ فَقَالَ الْغُلَامُ هَلُمَّ أَكُفَّهُ قَالَ دَعْهُ كَمَا هُوَ فَإِنَّ الْأَمْرَ أَسْرَعُ مِنْ ذَلِكَ فَجَاءَ أَبُو الْغُلَامِ فَقَالَ إِنَّ ابْنِي لَمْ يَعْرِفْكَ وَ هَذَانِ دِرْهَمَانِ رَبَحَهُمَا فَقَالَ مَا كُنْتُ لِأَفْعَلَ قَدْ مَاكَسْتُ وَ مَاكَسَنِي وَ اتَّفَقْنَا عَلَى رِضًى رَوَاهُ أَحْمَدُ فِي الْفَضَائِلِ.
When he-asws wore the shirt, extended the sleeve of the shirt, and instructed with cutting it and taking it as a cap for the poor. The boy said, ‘Come, I shall fold it!’ He-asws said: ‘Leave it like what it is, for the matter is quicker than that’. The father of the boy came up and said, ‘My son does not recognise you-asws, and here are two Dirhams, he has earned’. He-asws said: ‘I-asws will not take it. I-asws have reduced, and he has reduced, and we are both harmonies upon an agreement’. It is reported by Ahmad in (the book) ‘Al Fazaail’’.[158]
عَلِيُّ بْنُ أَبِي عِمْرَانَ قَالَ: خَرَجَ ابْنٌ لِلْحَسَنِ بْنِ عَلِيٍّ ع وَ عَلِيٌّ فِي الرَّحْبَةِ وَ عَلَيْهِ قَمِيصُ خَزٍّ وَ طَوْقٌ مِنْ ذَهَبٍ فَقَالَ ابْنِي هَذَا قَالُوا نَعَمْ قَالَ فَدَعَاهُ فَشَقَّهُ عَلَيْهِ وَ أَخَذَ الطَّوْقَ مِنْهُ فَجَعَلَهُ قِطَعاً قِطَعاً.
Ali Bin Abu Imran who said,
‘A son of Al-Hassan-asws Bin Ali-asws came out and Ali-asws was in Al-Rahba and upon him-asws was a woollen shirt and a collar of gold. This (was done by) my-asws son-asws?’ They said, ‘Yes’. He-asws called him and broke it and took the collar away from him and made it to be in pieces and pieces’’.[159]
عَمْرُو بْنُ نَعْجَةَ السَّكُونِيُّ قَالَ: أُتِيَ عَلِيٌّ ع بِدَابَّةِ دِهْقَانٍ لِيَرْكَبَهَا فَلَمَّا وَضَعَ رِجْلَهُ فِي الرِّكَابِ قَالَ بِسْمِ اللَّهِ فَلَمَّا وَضَعَ يَدَهُ عَلَى الْقَرَبُوسِ زَلَّتْ يَدُهُ مِنَ الضَّفَّةِ فَقَالَ أَ دِيبَاجٌ هِيَ قَالَ نَعَمْ فَلَمْ يَرْكَبْ.
Amro Bin Ma’ja Al Sakuny who said,
‘Ali-asws was brought an animal by an important man for him-asws to ride. When he-asws placed his-asws leg in the stirrup, he-asws said: ‘In the Name of Allah-azwj!’ When he-asws placed his-asws hand upon the saddlebow, his-asws hand slipped from the side. He-asws said: ‘Is it of brocade?’ He said, ‘Yes’. He-asws did not ride it’’.[160]
7- قب، المناقب لابن شهرآشوب الْإِحْيَاءُ عَنِ الْغَزَّالِيِ أَنَّهُ كَانَ لَهُ سَوِيقٌ فِي إِنَاءٍ مَخْتُومٍ يَشْرَبُ مِنْهُ فَقِيلَ لَهُ أَ تَفْعَلُ هَذَا بِالْعِرَاقِ مَعَ كَثْرَةِ طَعَامِهِ فَقَالَ أَمَا إِنِّي لَا أَخْتِمُهُ بُخْلًا بِهِ وَ لَكِنِّي أَكْرَهُ أَنْ يُجْعَلَ فِيهِ مَا لَيْسَ مِنْهُ وَ أَكْرَهُ أَنْ يُدْخَلَ بَطْنِي غَيْرُ طَيِّبٍ.
(The books) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Ihya’ from Al Gazali –
‘There was porridge for him-asws in a sealed utensil, he-asws was drinking from it. It was said to him-asws, ‘You-asws are doing this in Al-Iraq with abundance of its food?’ He-asws said: ‘But I-asws did not seal it being stingy with it, but I-asws disliked making something to be in it what isn’t from it, and I-asws disliked for anything to enter my-asws belly apart from the good’’.[161]
مُعَاوِيَةُ بْنُ عَمَّارٍ عَنِ الصَّادِقِ ع قَالَ: كَانَ عَلِيٌّ ع لَا يَأْكُلُ مِمَّا هُنَا حَتَّى يُؤْتَى بِهِ مِنْ ثَمَّ يَعْنِي الْحِجَازَ.
Muawiya Bin Ammar, from Al-Sadiq-asws having said: ‘Ali-asws was not eating from what was over there until it was brought with from there, meaning Al-Hijaz’’.[162]
الْأَصْبَغُ بْنُ نُبَاتَةَ قَالَ عَلِيٌّ ع دَخَلْتُ بِلَادَكُمْ بِأَشْمَالِي هَذِهِ وَ رِحْلَتِي وَ رَاحِلَتِي هَا هِيَ فَإِنْ أَنَا خَرَجْتُ مِنْ بِلَادِكُمْ بِغَيْرِ مَا دَخَلْتُ فَإِنَّنِي مِنَ الْخَائِنِينَ.
Al-Asbagh Bin Nubata – ‘Ali-asws said: ‘I have entered your city with these belongings of mine, and my-asws riding animal, here it is. So, if I-asws were to exit from your city with other than what I-asws have entered with, then I-asws am from the betrayers’’.[163]
وَ فِي رِوَايَةٍ يَا أَهْلَ الْبَصْرَةِ مَا تَنْقِمُونَ مِنِّي إِنَّ هَذَا لَمِنْ غَزْلِ أَهْلِي وَ أَشَارَ إِلَى قَمِيصِهِ
And in a report – ‘O people of Al-Basra! What revenge will you take from me-asws? This is from the weaving of my-asws wife!’ – and he-asws indicated to his-asws shirt.
وَ تَرَصَّدَ غَدَاءَهُ عَمْرُو بْنُ حُرَيْثٍ فَأَتَتْ فِضَّةُ بِجِرَابٍ مَخْتُومٍ فَأَخْرَجَ مِنْهُ خُبْزاً مُتَغَيِّراً خَشِناً فَقَالَ عَمْرٌو يَا فِضَّةُ لَوْ نَخَلْتِ هَذَا الدَّقِيقَ وَ طَيَّبْتِيهِ قَالَتْ كُنْتُ أَفْعَلُ فَنَهَانِي وَ كُنْتُ أَضَعُ فِي جِرَابِهِ طَعَاماً طَيِّباً فَخَتَمَ جِرَابَهُ
And Amro Bin Hureys was waiting for his-asws lunch. Fizzasa came with a sealed container of skin and extracted some bread from it, changed, coarse. Amro said, ‘O Fizzasa! If yousa could have sifted this flour and made it good’. Shesa said, ‘Isa had done it, but he-asws forbade mesa, and Isa had placed good food in his-asws saddle bag, but he-asws sealed his-asws saddlebag’.
ثُمَّ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع فَتَّهُ فِي قَصْعَةٍ وَ صَبَّ عَلَيْهِ الْمَاءَ ثُمَّ ذَرَّ عَلَيْهِ الْمِلْحَ وَ حَسَرَ عَنْ ذِرَاعِهِ فَلَمَّا فَرَغَ قَالَ يَا عَمْرُو لَقَدْ حَانَتْ هَذِهِ وَ مَدَّ يَدَهُ إِلَى مَحَاسِنِهِ وَ خَسِرَتْ هَذِهِ إِنْ أُدْخِلُهَا النَّارَ مِنْ أَجْلِ الطَّعَامِ وَ هَذَا يُجْزِينِي
Then Amir Al-Momineen-asws crumbled it in a bowl and poured water upon it, then sprinkled salt upon it, and raised from his-asws forearms. When he-asws was free, he-asws said: ‘O Amro! This has been Tried’, and he-asws extended his-asws hand to his-asws beard and have withdrawn this from entering it into the Fire due to the food, and this is my-asws Recompense’.
وَ رَآهُ عَدِيُّ بْنُ حَاتِمٍ وَ بَيْنَ يَدَيْهِ شَنَّةٌ فِيهَا قَرَاحُ مَاءٍ وَ كَسَرَاتٌ مِنْ خُبْزِ شَعِيرٍ وَ مِلْحٌ فَقَالَ إِنِّي لَا أَرَى لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ لَتَظَلُّ نَهَارَكَ طَاوِياً مُجَاهِداً وَ بِاللَّيْلِ سَاهِراً مُكَابِداً ثُمَّ يَكُونَ هَذَا فَطُورَكَ
And Aday Bin Hatim saw him-asws and in front of him-asws was a bag wherein was clear water and pieces of barley bread, and some salt. He said, ‘I do not see for you-asws, O Amir Al-Momineen-asws, will remain in your-asws day fighting for long, and holding vigil at night, enduring, then this would be your-asws breakfast’.
فَقَالَ ع
| عَلِّلِ النَّفْسَ بِالْقُنُوعِ وَ إِلَّا- | طَلَبَتْ مِنْكَ فَوْقَ مَا يَكْفِيهَا- |
He-asws said: ‘Make the soul to be content, or else it would seek from you above what suffices it’’.
وَ قَالَ سُوَيْدُ بْنُ غَفَلَةَ دَخَلْتُ عَلَيْهِ يَوْمَ عِيدٍ فَإِذَا عِنْدَهُ فَاثُورٌ عَلَيْهِ خُبْزُ السَّمْرَاءِ وَ صفحة [صَحْفَةٌ] فِيهَا خَطِيفَةٌ وَ مِلْبَنَةٌ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ يَوْمُ عِيدٍ وَ خَطِيفَةٌ فَقَالَ إِنَّمَا هَذَا عِيدُ مَنْ غُفِرَ لَهُ.
And Suweyd Bin Gafla said, ‘I entered to see him-asws on the day of Eid, and there was a tray with him, upon it was some brown (wheat) bread, and a spread upon which was some ‘Khateef’ (flour with milk sprinkled upon it), and some milk. I said, ‘O Amir Al-Momineen-asws! It is a day of Eid and (you-asws are eating) ‘Khateef’?’ He-asws said: ‘But rather this is Eid for the one (whose sins) have been Forgiven for him’’.[164]
8- قب، المناقب لابن شهرآشوب ابْنُ بَطَّةَ فِي الْإِبَانَةِ عَنْ جُنْدَبٍ أَنَّ عَلِيّاً ع قُدِّمَ إِلَيْهِ لَحْمُ غَثٍ فَقِيلَ لَهُ نَجْعَلُ لَكَ فِيهِ سَمْناً فَقَالَ ع إِنَّا لَا نَأْكُلُ إِدَامَيْنِ جَمِيعاً
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) Ibn Battah in (the book) ‘Al Ibana’,
‘From Jundab (Abu Zarr-ra), ‘Some scanty meat was forwarded to him-asws. It was said to him-asws, ‘We shall make some butter to be in it for you-asws’. He-asws said: ‘We-asws do not eat two sauces (dips) together’.
وَ اجْتَمَعَ عِنْدَهُ فِي يَوْمِ عِيدٍ أَطْعِمَةٌ فَقَالَ اجْعَلْهَا بَأْجاً وَ خَلَطَ بَعْضَهَا بِبَعْضٍ فَصَارَ كَلِمَتُهُ مَثَلًا.
And some food was gathered in his-asws presence on the day of Eid. He-asws said: ‘Make it to be one and mix it with each other’. So, his-asws word became an example’’.[165]
9- قب، المناقب لابن شهرآشوب الْعُرَنِيُ وُضِعَ خِوَانٌ مِنْ فَالُوذَجٍ بَيْنَ يَدَيْهِ فَوَجَأَ بِإِصْبَعِهِ حَتَّى بَلَغَ أَسْفَلَهُ ثُمَّ سَلَّهَا وَ لَمْ يَأْخُذْ مِنْهُ شَيْئاً وَ تَلَمَّظَ بِإِصْبَعِهِ وَ قَالَ طَيِّبٌ طَيِّبٌ وَ مَا هُوَ بِحَرَامٍ وَ لَكِنْ أَكْرَهُ أَنْ أُعَوِّدَ نَفْسِي بِمَا لَمْ أُعَوِّدْهَا.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Urny,
‘A meal of ‘Falouzaj’ (sweet dish) was placed in front of him-asws. He-asws inserted his finger until it reached its bottom, then he-asws withdrew it and did not take anything from it, and he-asws licked his-asws finger and said: ‘Good! Good, and it is not Prohibited, but I-asws dislike to get myself-asws used to what I-asws am not used to’’.[166]
وَ فِي خَبَرٍ عَنِ الصَّادِقِ ع أَنَّهُ مَدَّ يَدَهُ إِلَيْهِ ثُمَّ قَبَضَهَا فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ ذَكَرْتُ رَسُولَ اللَّهِ ص أَنَّهُ لَمْ يَأْكُلْهُ فَكَرِهْتُ أَنْ آكُلَهُ.
And in a Hadeeth from Al-Sadiq-asws: ‘He-asws extended his-asws hand towards it, then withheld it. It was said to him-asws regarding that. He-asws said: ‘I-asws remembered Rasool-Allah-saww that he-saww did not eat it, so I-asws disliked eating it’’.[167]
وَ فِي خَبَرٍ آخَرَ عَنِ الصَّادِقِ ع أَنَّهُ قَالُوا لَهُ تُحَرِّمُهُ قَالَ لَا وَ لَكِنْ أَخْشَى أَنْ تَتُوقَ إِلَيْهِ نَفْسِي ثُمَّ تَلَا أَذْهَبْتُمْ طَيِّباتِكُمْ فِي حَياتِكُمُ الدُّنْيا.
And in another Hadeeth from Al-Sadiq-asws: ‘They said to him-asws, ‘You-asws are prohibiting it?’ He-asws said: ‘No, but I-asws fear my soul to be yearning for it’. Then he-asws recited: “You squandered your good things in your lives of the world [46:20]’’.[168]
الْبَاقِرُ ع فِي خَبَرٍ كَانَ لَيَطْعَمُ خُبْزَ الْبُرِّ وَ اللَّحْمَ وَ يَنْصَرِفُ إِلَى مَنْزِلِهِ وَ يَأْكُلُ خُبْزَ الشَّعِيرِ وَ الزَّيْتَ وَ الْخَلَّ.
Al-Baqir-asws said in a Hadeeth: ‘He-asws (Amir Al-Momineen-asws) used to feed the wheat bread, and the meat, and he-asws would leave to go his-asws house, and he-asws ate the barley bread, and the oil, and the vinegar’’.[169]
فَضَائِلُ أَحْمَدَ قَالَ عَلِيٌّ ع مَا أَصْبَحَ بِالْكُوفَةِ أَحَدٌ إِلَّا نَاعِماً إِنَّ أَدْنَاهُمْ مَنْزِلَةً لَيَأْكُلُ الْبُرَّ وَ يَجْلِسُ فِي الظِّلِّ وَ يَشْرَبُ مِنْ مَاءِ الْفُرَاتِ.
(The book) ‘Fazaail’ of Ahmad – ‘Ali-asws said: ‘No has become in Al Kufa except blissful. The lowest of them (financially) is eating the wheat, and he sits in the shade (has a house), and he drinks from the Euphrates’’.[170]
أَبُو صَادِقٍ عَنْ عَلِيٍّ ع أَنَّهُ تَزَوَّجَ لَيْلَى فَجُعِلَتْ لَهُ حَجَلَةٌ فَهَتَكَهَا وَ قَالَ حَسْبُ آلِ عَلِيٍّ مَا هُمْ فِيهِ.
Abu Sadiq-asws, from Ali-asws – He-asws got married at night, so a bridal chamber was made to him-asws. He-asws tore it down and said: ‘It suffices for the family of Ali-asws, what they are already in’’.[171]
الْحَسَنُ بْنُ صَالِحِ بْنِ حَيٍّ قَالَ: بَلَغَنِي أَنَّ عَلِيّاً ع تَزَوَّجَ امْرَأَةً فَنَجَّدَتْ لَهُ بَيْتاً فَأَبَى أَنْ يَدْخُلَهُ.
Al-Hassan Bin Salih Bin Hayy who said, ‘It has reached me that Ali-asws married a woman, so we decorated a room for him-asws, but he-asws refused to enter it’’.[172]
كِلَابُ بْنُ عَلِيٍّ الْعَامِرِيُّ قَالَ: زُفَّتْ عَمَّتِي إِلَى عَلِيٍّ ع عَلَى حِمَارٍ بِأُكَافٍ تَحْتَهَا قَطِيفَةٌ وَ خَلْفَهَا قُفَّةٌ مُعَلَّقَةٌ.
Kilab Bin Ali Al-Aamiry who said, ‘My paternal aunt was escorted to Ali-asws upon a donkey with a velvet saddle cloth being beneath her, and behind her was a hanging strand’’.[173]
10- قب، المناقب لابن شهرآشوب ابْنُ عَبَّاسٍ وَ مُجَاهِدٌ وَ قَتَادَةُ فِي قَوْلِهِ يا أَيُّهَا الَّذِينَ آمَنُوا لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ الْآيَةَ نَزَلَتْ فِي عَلِيٍّ وَ أَبِي ذَرٍّ وَ سَلْمَانَ وَ الْمِقْدَادِ وَ عُثْمَانَ بْنِ مَظْعُونٍ وَ سَالِمٍ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Ibn Abbas, and Mujahid, and Qatadah,
‘Regarding His-azwj Words: O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted [5:87] – the Verse, ‘It was Revealed regarding Ali-asws, and Abu Zarr-ra, and Salman-ra, and Al-Miqdad-ra, and Usman Bin Mazoun, and Salim.
إِنَّهُمُ اتَّفَقُوا عَلَى أَنْ يَصُومُوا النَّهَارَ وَ يَقُومُوا اللَّيْلَ وَ لَا يَنَامُوا عَلَى الْفُرُشِ وَ لَا يَأْكُلُوا اللَّحْمَ وَ لَا يَقْرَبُوا النِّسَاءَ وَ الطِّيبَ وَ يَلْبَسُوا الْمُسُوحَ وَ يَرْفُضُوا الدُّنْيَا وَ يَسِيحُوا فِي الْأَرْضِ وَ هَمَّ بَعْضُهُمْ أَنْ يَجُبَّ مَذَاكِيرَهُ
They had agreed upon that they would be Fasting during the day and standing (for Salat) during the night, and they will not be sleeping upon the bed, nor be eating the meat, nor go near the women and the perfume, and they would be wearing the coarse (clothing), and they would reject the world, and they would wander in the earth, and one of them wanted to remove his manhood.
فَخَطَبَ النَّبِيُّ ص فَقَالَ مَا بَالُ أَقْوَامٍ حَرَّمُوا النِّسَاءَ وَ الطِّيبَ وَ النَّوْمَ وَ شَهَوَاتِ الدُّنْيَا أَمَا إِنِّي لَسْتُ آمُرُكُمْ أَنْ تَكُونُوا قِسِّيسِينَ وَ رُهْبَاناً فَإِنَّهُ لَيْسَ فِي دِينِي تَرْكُ اللَّحْمِ وَ النِّسَاءِ وَ لَا اتِّخَاذُ الصَّوَامِعِ وَ إِنَّ سِيَاحَةَ أُمَّتِي وَ رَهْبَانِيَّتَهُمُ الْجِهَادُ إِلَى آخِرِ الْخَبَرِ.
The Prophet-saww addressed. He-saww said: ‘What is the matter with a people prohibiting the women, and the perfume, and the sleep, and desires of the world? But I-saww haven’t ordered you that you become priests and monks, for it isn’t in my-saww religion to leave (eating) the meat, and (stop going to) the women, nor take to the monasteries, and that the wandering of my-saww community and its monasticism is the Jihad’ – up to the end of the Hadeeth’’.[174]
أَبُو عَبْدِ اللَّهِ ع نَزَلَتْ فِي عَلِيٍّ وَ بِلَالٍ وَ عُثْمَانَ بْنِ مَظْعُونٍ فَأَمَّا عَلِيٌّ فَإِنَّهُ حَلَفَ أَنْ لَا يَنَامَ بِاللَّيْلِ أَبَداً إِلَّا مَا شَاءَ اللَّهُ وَ أَمَّا بِلَالٌ فَإِنَّهُ حَلَفَ أَنْ لَا يُفْطِرَ بِالنَّهَارِ أَبَداً وَ أَمَّا عُثْمَانُ بْنُ مَظْعُونٍ فَإِنَّهُ حَلَفَ أَنْ لَا يَنْكِحَ أَبَداً.
Abu Abdullah-asws: ‘It was Revealed regarding Ali-asws, and Bilal, and Usman Bin Mazoun. As for Ali-asws, he-asws had vowed that he-asws will not sleep at night, ever, except for whatever Allah-azwj so Desires; and as for Bilal, he had vowed that he will not eat at daytime, ever; and as for Usman Bin Mazoun, he had vowed that he will not have sex, ever!’’[175]
دَخَلَ ابْنُ عَبَّاسٍ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ: إِنَّ الْحَاجَّ قَدِ اجْتَمَعُوا لِيَسْمَعُوا مِنْكَ وَ هُوَ يَخْصِفُ نَعْلًا قَالَ أَمَا وَ اللَّهِ إِنَّ لِي لَهَمّاً أَحَبَّ إِلَيَّ مِنْ أَمْرِكُمْ هَذَا إِلَّا أَنْ أُقِيمَ حَدّاً أَوْ أَدْفَعَ بَاطِلًا
And Ibn Abbas entered to see Amir Al-Momineen-asws and said, ‘The pilgrims have gathered to listen from you-asws’, while he-asws was repairing a slipper. He-asws said: ‘But, by Allah-azwj! For me-asws there is a concern (repairing the slipper) more beloved to me-asws than this command (caliphate) of yours, except if I-asws were to establish a legal penalty or repel a falsehood’.
وَ كَتَبَ ع إِلَى ابْنِ عَبَّاسٍ أَمَّا بَعْدُ فَلَا يَكُنْ حَظُّكَ فِي وَلَايَتِكَ مَالًا تَسْتَفِيدُهُ وَ لَا غَيْظاً تَشْتَفِيهِ وَ لَكِنْ إِمَاتَةُ بَاطِلٍ وَ إِحْيَاءُ حَقٍّ.
And he-asws wrote to Ibn Abbas: ‘As for after, do not let wealth to be your share in your governance, nor rage to be cured, but kill of falsehood and revive truth’’.[176]
وَ قَالَ ع يَا دُنْيَا يَا دُنْيَا أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ لَا حَانَ حِينُكِ هَيْهَاتَ غُرِّي غَيْرِي لَا حَاجَةَ لِي فِيكِ قَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ لِي فِيكِ
And he-asws said: ‘O world! O world! Is it to me-asws you are displaying yourself? Or to me-asws you are yearning? Do not come near with your approach! Someone else! Someone else! There is no need for me regarding you. I-asws have divorced you thrice, there is no return for me-asws regarding you!’
وَ لَهُ ع
| طَلِّقِ الدُّنْيَا ثَلَاثاً وَ اتَّخِذْ زَوْجاً سِوَاهَا | إِنَّهَا زَوْجَةُ سَوْءٍ لَا تُبَالِي مَنْ أَتَاهَا. |
And for him-asws (a couplet), ‘He-asws divorced the world thrice and took a wife other than it (the world). It is an evil wife, not caring who comes to her’’.[177]
جُمَلُ، أَنْسَابِ الْأَشْرَافِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع مَرَّ عَلَى قَذِرٍ بِمَزْبَلَةٍ وَ قَالَ هَذَا مَا بَخِلَ بِهِ الْبَاخِلُونَ.
(The book) ‘Ansaab Al-Ashraaf’ – Amir Al-Momineen-asws passed by filth of a rubbish dump and said: ‘This is what the stingy ones are being stingy with’’.[178]
وَ يُرْوَى أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ فِي بَعْضِ حِيطَانِ فَدَكَ وَ فِي يَدِهِ مِسْحَاةٌ فَهَجَمَتْ عَلَيْهِ امْرَأَةٌ مِنْ أَجْمَلِ النِّسَاءِ فَقَالَتْ يَا ابْنَ أَبِي طَالِبٍ إِنْ تَزَوَّجْنِي أُغْنِكَ عَنْ هَذِهِ الْمِسْحَاةِ وَ أَدُلَّكَ عَلَى خَزَائِنِ الْأَرْضِ وَ يَكُونُ لَكَ الْمُلْكُ مَا بَقِيتَ
And it is reported that Amir Al-Momineen-asws was in one of the gardens of Fadak and in his-asws hand was a spade. A woman from the most beautiful women attacked upon him-asws. She-asws said: ‘O son-asws of Abu Talib-asws! If you-asws were to marry me, I would make you-asws to be needless from this spade and point you upon treasures of the earth, and the kingdom would happen to be for you-asws, for as long as you-asws live’.
قَالَ لَهَا فَمَنْ أَنْتِ حَتَّى أَخْطُبَكِ مِنْ أَهْلِكِ قَالَتْ أَنَا الدُّنْيَا فَقَالَ ع ارْجِعِي فَاطْلُبِي زَوْجاً غَيْرِي فَلَسْتِ مِنْ شَأْنِي
He-asws said to her: ‘Who are you, until I-asws can propose to you from your family’. She said, ‘I am the world’. He-asws said: ‘Return and seek a husband other than me-asws, for you-asws are none of my-asws concern’.
فَأَقْبَلَ عَلَى مِسْحَاتِهِ وَ أَنْشَأَ
| لَقَدْ خَابَ مَنْ غَرَّتْهُ دُنْيَا دَنِيَّةٌ | وَ مَا هِيَ إِنْ غَرَّتْ قُرُوناً بِطَائِلٍ | |
| أَتَتْنَا عَلَى زِيِّ الْعَرُوسِ بُثَيْنَةَ | وَ زِينَتُهَا فِي مِثْلِ تِلْكَ الشَّمَائِلِ | |
| فَقُلْتُ لَهَا غُرِّي سِوَايَ فَإِنَّنِي | عَزُوفٌ عَنِ الدُّنْيَا وَ لَسْتُ بِجَاهِلٍ |
He-asws turned towards his spade and prosed (a poem): ‘He would be disappointed, the one who has been deceived by the world of his religion, and what is it even if is deceiving generations by frivolities. It comes to us upon being adorned like the bride and all her adornments in that appearance. I-asws said to her: ‘Deceive other than me-asws, for I-asws am averse from the world and I-asws not ignorant.
| وَ مَا أَنَا وَ الدُّنْيَا وَ إِنَّ مُحَمَّداً | رَهِينٌ بِقَفْرٍ بَيْنَ تِلْكَ الْجَنَادِلِ | |
| وَ هَبْنَا أَتَتْنِي بِالْكُنُوزِ وَ دُرِّهَا | وَ أَمْوَالِ قَارُونَ وَ مُلْكِ الْقَبَائِلِ | |
| أَ لَيْسَ جَمِيعاً لِلْفَنَاءِ مَصِيرُنَا | وَ يُطْلَبُ مِنْ خُزَّانِهَا بِالطَّوَائِلِ |
And what have I-asws to do with the world and Muhammad-saww is a pledge with wandering between these wanderings and gift us the treasures and its gems, and the wealth of Qaroun and kingdoms of the tribes. Isn’t it all destined for the annihilation? And he seeks from its treasures with the long hopes.
| فَغُرِّي سِوَائِي إِنَّنِي غَيْرُ رَاغِبٍ | لِمَا فِيكِ مِنْ عِزٍّ وَ مُلْكٍ وَ نَائِلٍ | |
| وَ قَدْ قَنِعَتْ نَفْسِي بِمَا قَدْ رُزِقْتُهُ | فَشَأْنَكِ يَا دُنْيَا وَ أَهْلَ الْغَوَائِلِ | |
| فَإِنِّي أَخَافُ اللَّهَ يَوْمَ لِقَائِهِ | وَ أَخْشَى عَذَاباً دَائِماً غَيْرَ زَائِلِ |
So, deceive the ones besides me-asws. I-asws am not desirous to whatever is in you, from honour, and kingdom, and amassing, and I-asws have contented myself with what I-asws have been Graced with. So, I-asws am your adversary, O world, and the people of deviations, for I-asws fear Allah-azwj, the Day of meeting Him-azwj, and I-asws fear the permanent Punishment, without declining’’.[179]
11- قب، المناقب لابن شهرآشوب الْبَاقِرُ ع أَنَّهُ مَا وَرَدَ عَلَيْهِ أَمْرَانِ كِلَاهُمَا لِلَّهِ رِضًى إِلَّا أَخَذَ بِأَشَدِّهِمَا عَلَى بَدَنِهِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘Al-Baqir-asws: ‘No two matters arrived to him (Ali-asws), both of them being with Pleasure of Allah-azwj, except he-asws would take with the more difficult one upon his-asws body’.
وَ قَالَ مُعَاوِيَةُ لِضَرَارِ بْنِ ضَمْرَةَ صِفْ لِي عَلِيّاً قَالَ كَانَ وَ اللَّهِ صَوَّاماً بِالنَّهَارِ قَوَّاماً بِاللَّيْلِ يُحِبُّ مِنَ اللِّبَاسِ أَخْشَنَهُ وَ مِنَ الطَّعَامِ أَجْشَبَهُ وَ كَانَ يَجْلِسُ فِينَا وَ يَبْتَدِئُ إِذَا سَكَتْنَا وَ يُجِيبُ إِذَا سَأَلْنَا يَقْسِمُ بِالسَّوِيَّةِ وَ يَعْدِلُ فِي الرَّعِيَّةِ لَا يَخَافُ الضَّعِيفُ مِنْ جَوْرِهِ وَ لَا يَطْمَعُ الْقَوِيُّ فِي مَيْلِهِ
Muawiya said to Zirar Bin Zamrah, ‘Describe Ali-asws to me’. He said, ‘By Allah-azwj! He-asws was Fasting by the day, standing (for Salat) at night. He-asws loved from the clothes, its coarse, and from the food, its dry, and he-asws used to sit among us and initiate whenever we were silent, and he-asws would answer whenever we asked. He-asws distributed with the equality and he-asws dispensed justice among the citizens. Neither did the weak fear from his-asws tyranny nor did the strong covet regarding his-asws inclination.
وَ اللَّهِ لَقَدْ رَأَيْتُهُ لَيْلَةً مِنَ اللَّيَالِي وَ قَدْ أَسْدَلَ الظَّلَامُ سُدُولَهُ وَ غَارَتْ نُجُومُهُ وَ هُوَ يَتَمَلْمَلُ فِي الْمِحْرَابِ تَمَلْمُلَ السَّلِيمِ وَ يَبْكِي بُكَاءَ الْحَزِينِ
By Allah-azwj! I had seen him-asws on a night from the nights, and the darkness had fallen, and its stars had been obscured, and he-asws was restless in the prayer niche with the restlessness of the one injured (near to death), and he-asws was crying the crying of the grief-stricken.
وَ لَقَدْ رَأَيْتُهُ مَسِيلًا لِلدُّمُوعِ عَلَى خَدِّهِ قَابِضاً عَلَى لِحْيَتِهِ يُخَاطِبُ دُنْيَاهُ فَيَقُولُ يَا دُنْيَا أَ بِي تَشَوَّقْتِ وَ لِي تَعَرَّضْتِ لَا حَانَ حِينُكِ فَقَدْ أَبَنْتُكِ ثَلَاثاً لَا رَجْعَةَ لِي فِيكِ فَعَيْشُكِ قَصِيرٌ وَ خَطَرُكِ يَسِيرُ آهِ مِنْ قِلَّةِ الزَّادِ وَ بُعْدِ السَّفَرِ وَ وَحْشَةِ الطَّرِيقِ.
And I have seen him-asws with the tears flowing upon his-asws cheeks, holding upon his-asws beard, addressing his-asws world. He-asws was saying: ‘O world! Is it with me-asws you are yearning, and to me-asws you are displaying? Do not come near with your approach, for I-asws have irrevocably divorced you thrice, there is no return for me-asws regarding you! Your life is short, and your occurrence (in my-asws mind) is little. Alas, from the scarcity of provision and the long journey (to the Hereafter), and loneliness of the road’’.[180]
12- سن، المحاسن إِسْمَاعِيلُ بْنُ مِهْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زَيْدِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع أَشْبَهَ النَّاسِ طُعْمَةً بِرَسُولِ ص يَأْكُلُ الْخُبْزَ وَ الْخَلَّ وَ الزَّيْتَ وَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ.
(The book) ‘Al Mahasin’ – Ismail Bin Mihran, from Hammad Bin Usman, from Zayd Bin Al-Hassan who said,
‘I heard Abu Abdullah-asws saying: ‘Amir Al-Momineen-asws was the most resembling of the people with Rasool-Allah-saww in eating. He-asws ate the bread, and the vinegar, and the oil, while he-asws fed the people the bread and the meat’’.[181]
13- كشف، كشف الغمة مِنْ مَنَاقِبِ الْخُوارَزْمِيِّ عَنْ أَبِي مَرْيَمَ قَالَ سَمِعْتُ عَمَّارَ بْنَ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يَا عَلِيُّ إِنَّ اللَّهَ تَعَالَى زَيَّنَكَ بِزِينَةٍ لَمْ يُزَيِّنِ الْعِبَادَ بِزِينَةٍ هِيَ أَحَبُّ إِلَيْهِ مِنْهَا
(The book) ‘Kashaf Al Ghumma’, from (the book) ‘Manaqib’ of Al Khawarizmi, from Abu Maryam who said,
‘I heard Ammar Bin Yasser-ra, may Allah-azwj be Pleased with him-ra. He-ra said, ‘I-ra heard Rasool-Allah-saww saying: ‘O Ali-asws! Allah-azwj the Exalted has Adorned you-asws with such an adornment, He-azwj did not Adorn the servants with any adornment which is more Beloved to Him-azwj.
زَهَّدَكَ فِيهَا وَ بَغَّضَهَا إِلَيْكَ وَ حَبَّبَ إِلَيْكَ الْفُقَرَاءَ فَرَضِيتَ بِهِمْ أَتْبَاعاً وَ رَضُوا بِكَ إِمَاماً
He-azwj Made you-asws to be ascetic in it and Made it to be hateful to you-asws and Gifted to you-asws the poor (people), so be pleased with them as followers, and they are pleased with you-asws as an Imam-asws.
يَا عَلِيُّ طُوبَى لِمَنْ أَحَبَّكَ وَ صَدَّقَ عَلَيْكَ وَ الْوَيْلُ لِمَنْ أَبْغَضَكَ وَ كَذَّبَ عَلَيْكَ أَمَّا مَنْ أَحَبَّكَ وَ صَدَّقَ عَلَيْكَ فَإِخْوَانُكَ فِي دِينِكَ وَ شُرَكَاؤُكَ فِي جَنَّتِكَ
O Ali-asws! Beatitude is for one who loves you-asws and ratifies upon you-asws, and the woe is for the one who hates you-asws and belies upon you-asws. As for the one who loves you-asws and ratifies upon you-asws, so they are your-asws brethren in your-asws religion and your-asws associates in your-asws Garden.
وَ أَمَّا مَنْ أَبْغَضَكَ وَ كَذَّبَ عَلَيْكَ فَحَقِيقٌ عَلَى اللَّهِ تَعَالَى يَوْمَ الْقِيَامَةِ أَنْ يُقِيمَهُ مَقَامَ الْكَذَّابِينَ.
And as for the one who hates you and belies upon you-asws, there would be a right upon Allah-azwj the Exalted on the day of Qiyamah that He-azwj Makes him stand in the position of the liars’’.[182]
وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي الْهُذَيْلِ قَالَ: رَأَيْتُ عَلَى عَلِيٍّ ع قَمِيصاً زَرِيّاً إِذَا مَدَّهُ بَلَغَ الظُّفُرَ وَ إِذَا أَرْسَلَهُ كَانَ مَعَ نِصْفِ الذِّرَاعِ.
And from him, from Abdullah Bin Abu Al Huzeyl who said,
‘I saw a low-quality shirt being upon Ali-asws. When he-asws extended it, it reached the nails, and when he-asws rolled it up, it would be with half the forearm’’.[183]
وَ مِنْهُ قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مَا عَلِمْنَا أَنَّ أَحَداً كَانَ فِي هَذِهِ الْأُمَّةِ بَعْدَ النَّبِيِّ ص أَزْهَدَ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
And from him, ‘Umar Bin Abdul Aziz said,
‘We do not of anyone in this community who was more ascetic than Ali-asws Bin Abu Talib-asws, after the Prophet-saww’’.[184]
وَ مِنْهُ عَنْ سُوَيْدِ بْنِ غَفَلَةَ قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع الْعَصْرَ فَوَجَدْتُهُ جَالِساً بَيْنَ يَدَيْهِ صَحِيفَةً فِيهَا لَبَنٌ حَازِرٌ أَجِدُ رِيحَهُ مِنْ شِدَّةِ حُمُوضَتِهِ وَ فِي يَدِهِ رَغِيفٌ أَرَى قُشَارَ الشَّعِيرِ فِي وَجْهِهِ وَ هُوَ يَكْسِرُ بِيَدِهِ أَحْيَاناً فَإِذَا غَلَبَهُ كَسَرَهُ بِرُكْبَتِهِ وَ طَرَحَهُ فِيهِ
And from him, from Suweyd Bin Gafla who said,
‘I entered to see Ali-asws Bin Abu Talib-asws in the afternoon and I found him to be seated and in front of him-asws was a table spread wherein was sour milk. I could find its smell due to the intensity of its sourness, and in his-asws hand was a loaf. I saw the barley husk in his-asws face and he-asws was occasionally breaking it by his-asws hand. Whenever it overcame him-asws, he-asws broke it with his-asws knee and drop it into it.
فَقَالَ ادْنُ فَأَصِبْ مِنْ طَعَامِنَا هَذَا فَقُلْتُ إِنِّي صَائِمٌ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ مَنَعَهُ الصَّوْمُ مِنْ طَعَامٍ يَشْتَهِيهِ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُطْعِمَهُ مِنْ طَعَامِ الْجَنَّةِ وَ يَسْقِيَهُ مِنْ شَرَابِهَا
He-asws said: ‘Approach and take from this food of ours-asws’. I said, ‘I am Fasting’. He-asws said: ‘I-asws heard Rasool-Allah-saww saying: ‘One whom the Fasting prevents from the food he is desirous to, would have a right upon Allah-azwj that He-azwj Feeds him from the food of Paradise, and Quench him from its drinks’.
قَالَ فَقُلْتُ لِجَارِيَتِهِ وَ هِيَ قَائِمَةٌ بِقَرِيبٍ مِنْهُ وَيْحَكِ يَا فِضَّةُ أَلَا تَتَّقِينَ اللَّهَ فِي هَذَا الشَّيْخِ أَلَا تَنْخُلُونَ لَهُ طَعَاماً مِمَّا أَرَى فِيهِ مِنَ النُّخَالَةِ فَقَالَتْ لَقَدْ تَقَدَّمَ إِلَيْنَا أَنْ لَا نَنْخُلَ لَهُ طَعَاماً
He said, ‘I said to his-asws maid, and she was standing nearby from him-asws, ‘Woe be unto yousa, O Fizzasa! Are yousa not fearing Allah-azwj regarding this Sheykh?’ Are yousa not sifting any food for him-asws from the sifting barn, from what I see him-asws to be in?’ Shesa said, ‘He-asws has instructed us not to sift food for him-asws’.
قَالَ مَا قُلْتُ لَهَا فَأَخْبَرْتُهُ فَقَالَ بِأَبِي وَ أُمِّي مَنْ لَمْ يُنْخَلْ لَهُ طَعَامٌ وَ لَمْ يَشْبَعْ مِنْ خُبْزِ الْبُرِّ ثَلَاثَةَ أَيَّامٍ حَتَّى قَبَضَهُ اللَّهُ عَزَّ وَ جَلَ.
He said, ‘Whatever I had said to hersa, I informed him-asws. He-asws said: ‘By my-asws father-as and my-asws mother-as! One for whom the food is not sifted, and he-asws does not satiate from the wheat bread for three days, Allah-azwj Mighty and Majestic would Capture his soul’’.[185]
قب، المناقب لابن شهرآشوب عَنِ ابْنِ غَفَلَةَ مِثْلَهُ ثُمَّ قَالَ وَ قَالَ لِعَقَبَةَ بْنِ عَلْقَمَةَ يَا أَبَا الْجُنْدَبِ أَدْرَكْتُ رَسُولَ اللَّهِ ص يَأْكُلُ أَيْبَسَ مِنْ هَذَا وَ يَلْبَسُ أَخْشَنَ مِنْ هَذَا فَإِنْ أَنَا لَمْ آخُذْ بِهِ خِفْتُ أَنْ لَا أَلْحَقَ بِهِ.
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – From Ibn Gafla, there is similar to it, and he-asws said to Uqba Bin Alqamah, ‘O Abu Al-Jundab! I-asws came across Rasool-Allah-saww eating drier (food) than this and wearing coarser than this. So, if I-asws do not take with it, I-asws fear that I-asws would not be joined up with him-saww’’.[186]
14- كشف، كشف الغمة الْمَنَاقِبُ عَنْ أَبِي مَطَرٍ قَالَ: خَرَجْتُ مِنَ الْمَسْجِدِ فَإِذَا رَجُلٌ يُنَادِي مِنْ خَلْفِي ارْفَعْ إِزَارَكَ فَإِنَّهُ أَبْقَى لِثَوْبِكَ وَ أَتْقَى لَكَ وَ خُذْ مِنْ رَأْسِكَ إِنْ كُنْتَ مُسْلِماً فَمَشَيْتُ مِنْ خَلْفِهِ وَ هُوَ مُؤْتَزِرٌ بِإِزَارٍ وَ مُرْتَدٍ بِرِدَاءٍ وَ مَعَهُ الدِّرَّةُ كَأَنَّهُ أَعْرَابِيٌّ بَدَوِيٌّ
(The books) ‘Kashf Al Ghumma’, (and) ‘Al Manaqib’ – From Abu Matarin who said,
‘I came out from the Masjid and there was a man calling out from behind me, ‘Raise your trouser, for it would be longer lasting for your clothes and cleaner for you and take (shorten hair) from your heard if you were a Muslim!’ I walked from behind him and had trousered with a trouser and cloaked with a cloak, and with him was the whip, as if he was an Arab Bedouin.
فَقُلْتُ مَنْ هَذَا فَقَالَ لِي رَجُلٌ أَرَاكَ غَرِيباً بِهَذَا الْبَلَدِ قُلْتُ أَجَلْ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ قَالَ هَذَا عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ- حَتَّى انْتَهَى إِلَى دَارِ بَنِي مُعَيْطٍ وَ هُوَ سُوقُ الْإِبِلِ فَقَالَ بِيعُوا وَ لَا تَحْلِفُوا فَإِنَّ الْيَمِينَ يُنَفِّقُ السِّلْعَةَ وَ يَمْحَقُ الْبَرَكَةَ
I said, ‘Who is this?’ He said to me, ‘I see you are a stranger in this city’. I said, ‘Yes, I am a man from the people of Al-Basra’. He said, ‘This is Ali-asws, Emir of the Momineen’ – until he-asws entered to a house of the clan of Mueet and it was a camel market. He-asws said: ‘Sell, and do not swear, for the swearing would sell the goods and it would obliterate the Blessings’.
ثُمَّ أَتَى أَصْحَابَ التَّمْرِ فَإِذَا خَادِمَةٌ تَبْكِي فَقَالَ مَا يُبْكِيكِ قَالَتْ بَاعَنِي هَذَا الرَّجُلُ تَمْراً بِدِرْهَمٍ فَرَدَّهُ مَوَالِيَّ وَ أَبَى أَنْ يَقْبَلَهُ فَقَالَ خُذْ تَمْرَكَ وَ أَعْطِهَا دِرْهَماً فَإِنَّهَا خَادِمٌ لَيْسَ لَهَا أَمْرٌ فَدَفَعَهُ
Then he-asws came to the owners of the dates, and there was a female servant crying. He-asws said: ‘And what makes you cry?’ She said, ‘This man sold me dates for a Dirham, and my master returned me, and he refuses to accept it’. He-asws said: ‘Take (back) your dates and give her a Dirham, for she is a servant, there is no command for her, so hand it over!’
فَقُلْتُ أَ تَدْرِي مَنْ هَذَا قَالَ لَا قُلْتُ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ فَصَبَّ تَمْرَهُ وَ أَعْطَاهَا دِرْهَمَهَا وَ قَالَ أُحِبُّ أَنْ تَرْضَى عَنِّي فَقَالَ مَا أَرْضَانِي عَنْكَ إِذَا وَفَيْتَهُمْ حُقُوقَهُمْ ثُمَّ مَرَّ مُجْتَازاً بِأَصْحَابِ التَّمْرِ فَقَالَ يَا أَصْحَابَ التَّمْرِ أَطْعِمُوا الْمَسَاكِينَ يَرْبُو كَسْبُكُمْ
I said, ‘Do you know who this is?’ He said, ‘No’. I said, ‘Ali-asws Bin Abu Talib-asws Emir of the Momineen!’ He took his dates and gave her a Dirham and said, ‘I would love it if you-asws could be pleased with me’. He-asws said: ‘I-asws will not be pleased with you when I-asws have to fulfil their rights’. Then he-asws passed by the owners of the dates and said: ‘O owners of the dates! Feed the poor, it will increase your earning!’
ثُمَّ مَرَّ مُجْتَازاً وَ مَعَهُ الْمُسْلِمُونَ حَتَّى أَتَى أَصْحَابَ السَّمَكِ فَقَالَ لَا يُبَاعُ فِي سُوقِنَا طَافٌ
Then he-asws passed on and the Muslims were with him-asws until he-asws came to the owners (sellers) of the fish. He-asws said: ‘Do not sell floaters (fish dying in the sea and floating) in our markets!’
ثُمَّ أَتَى دَارَ فُرَاتٍ وَ هُوَ سُوقُ الْكَرَابِيسِ فَقَالَ يَا شَيْخُ أَحْسِنْ بَيْعِي فِي قَمِيصِي بِثَلَاثَةِ دَرَاهِمَ فَلَمَّا عَرَفَهُ لَمْ يَشْتَرِ مِنْهُ شَيْئاً ثُمَّ أَتَى آخَرَ فَلَمَّا عَرَفَهُ لَمْ يَشْتَرِ مِنْهُ شَيْئاً فَأَتَى غُلَاماً حَدَثاً فَاشْتَرَى مِنْهُ قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ وَ لَبِسَهُ مَا بَيْنَ الرُّسْغَيْنِ إِلَى الْكَعْبَيْنِ وَ قَالَ حِينَ لَبِسَهُ الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنِي مِنَ الرِّيَاشِ مَا أَتَجَمَّلُ بِهِ فِي النَّاسِ وَ أُوَارِي بِهِ عَوْرَتِي
Then he-asws came to ‘Dar Furat’, and it is a market of cotton fabric. He-asws said: ‘O good sheykh! Sell to me-asws (garment) regarding my-asws shirt, for three Dirhams’. When he-asws had recognised it, he-asws did not buy anything from him. Then he-asws came to another. When he-asws had recognised it, he-asws did not buy anything from him. He-asws came to a young boy and bought a shirt from him for three Dirhams and wore it, what is between the wrists and the ankles, and he-asws said when he-asws wore it: ‘The Praise is for Allah-azwj Who Graced me-asws from the luxuries what I-asws can beautify with among the people and cover my-asws private parts with it’.
فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا شَيْءٌ تَرْوِيهِ عَنْ نَفْسِكَ أَوْ شَيْءٌ سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ص قَالَ بَلْ شَيْءٌ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص يَقُولُ عِنْدَ الْكِسْوَةِ
It was said to him-asws, ‘O Amir Al-Momineen-asws! Is this something you-asws are reporting from yourself-asws or a thing you-asws heard it from Rasool-Allah-saww?’ He-asws said: ‘But (it is) a thing I heard from Rasool-Allah-saww saying during the wearing’.
فَجَاءَ أَبُو الْغُلَامِ صَاحِبُ الثَّوْبِ فَقِيلَ يَا فُلَانُ قَدْ بَاعَ ابْنُكَ الْيَوْمَ مِنْ أَمِيرِ الْمُؤْمِنِينَ قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ قَالَ أَ فَلَا أَخَذْتَ مِنْهُ دِرْهَمَيْنِ
The father of the boy, owner of the cloth, came and it was said, ‘O so and so! Your son has sold a shirt to Amir Al-Momineen-asws for three Dirhams’. He said, ‘Did you not take two Dirhams from him-asws?’
فَأَخَذَ أَبُوهُ دِرْهَماً وَ جَاءَ بِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ جَالِسٌ عَلَى بَابِ الرَّحْبَةِ وَ مَعَهُ الْمُسْلِمُونَ فَقَالَ أَمْسِكْ هَذَا الدِّرْهَمَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ مَا شَأْنُ هَذَا الدِّرْهَمِ قَالَ كَانَ ثَمَنُ قَمِيصِكَ دِرْهَمَيْنِ فَقَالَ بَاعَنِي بِرِضَايَ وَ أَخَذْتُ بِرِضَاهُ.
His father took a Dirham and came with it to Amir Al-Momineen-asws, and he-asws was seated at the door of Al Rahba and the Muslims were with him-asws. He said, ‘Withhold this Dirham O Amir Al-Momineen-asws!’ He-asws said: ‘And what is the affair of this Dirham?’ He said, ‘The price of the shirt was two Dirhams’. He-asws said: ‘He sold it to me with my-asws agreement and I-asws took it by his agreement’’.[187]
وَ مِنْهُ عَنْ قَبِيصَةَ بْنِ جَابِرٍ قَالَ: مَا رَأَيْتُ أَزْهَدَ فِي الدُّنْيَا مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع.
And from him, from Qabeysa Bin Jabir who said, ‘I have not seen anyone more ascetic in the world than Ali-asws Bin Abu Talib-asws’’.[188]
وَ نَقَلْتُ مِنْ كِتَابِ الْيَوَاقِيتِ لِأَبِي عُمَرَ الزَّاهِدِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ قَدْ أَمَرَ بِكَنْسِ بَيْتِ الْمَالِ وَ رَشِّهِ فَقَالَ يَا صَفْرَاءُ غُرِّي غَيْرِي يَا بَيْضَاءُ غُرِّي غَيْرِي
And I (Majlisi) copied from the book ‘Al Yaqout’ of Abu Umar Al Zahid,
‘Amir Al-Momineen-asws said with cleaning and washing the public treasury. He-asws said: ‘O yellow (gold)! Deceive other than me-asws! O white (silver)! Deceive other than me-asws!’
ثُمَّ تَمَثَّلَ
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
Then he-asws prosed an example: ‘This is my-asws displeasure and His-azwj Choice in it, when every criminal, his hand is to his mouth’’.[189]
وَ عَنْهُ قَالَ ابْنُ الْأَعْرَابِيِ إِنَّ عَلِيّاً ع دَخَلَ السُّوقَ وَ هُوَ أَمِيرُ الْمُؤْمِنِينَ فَاشْتَرَى قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ وَ نِصْفٍ فَلَبِسَهُ فِي السُّوقِ فَطَالَ أَصَابِعَهُ فَقَالَ لِلْخَيَّاطِ قُصَّهُ قَالَ فَقَصَّهُ وَ قَالَ الْخَيَّاطُ أَحُوصُهُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَا وَ مَشَى وَ الدِّرَّةُ عَلَى كَتِفِهِ وَ هُوَ يَقُولُ شَرْعُكَ مَا بَلَّغَكَ الْمَحَلَّ شَرْعُكَ مَا بَلَّغَكَ الْمَحَلَ.
And from him, ‘Ibn Al-Araby said, ‘Ali-asws entered the market, and he-asws was Emir of the Momineen. He-asws bought a shirt for three Dirhams and a half. He-asws wore it in the market, but it (sleeve) was longer (past) his-asws fingers. He-asws said to the tailor: ‘Clip it!’ And the tailor said, ‘I can fold it, O Amir Al-Momineen-asws!’ He-asws said: ‘No’, and he-asws walked and the whip was upon his-asws shoulder and he-asws was saying: ‘Your Law has not reached the place! Your Law has not reached the place!’’[190]
15- كشف، كشف الغمة وَ رَوَى الْحَافِظُ أَبُو نُعَيْمٍ بِسَنَدِهِ فِي حِلْيَتِهِ أَنَّ النَّبِيَّ ص قَالَ: يَا عَلِيُّ إِنَّ اللَّهَ قَدْ زَيَّنَكَ بِزِينَةٍ لَمْ يُزَيِّنِ الْعِبَادَ بِزِينَةٍ أَحَبَّ إِلَى اللَّهِ مِنْهَا هِيَ زِينَةُ الْأَبْرَارِ عِنْدَ اللَّهِ تَعَالَى الزُّهْدُ فِي الدُّنْيَا فَجَعَلَكَ لَا تَرْزَأُ مِنَ الدُّنْيَا شَيْئاً وَ لَا تَرْزَأُ مِنْكَ الدُّنْيَا شَيْئاً.
(The book) ‘Kashaf Al Ghumma’ – And it is reported by Al Hafiz Bu Nueym, by his chain in (the book) ‘Al Hilyah’,
‘The Prophet-saww said: ‘O Ali-asws! Allah-azwj has Adorned you-asws with such an adornment, He-azwj did not Adorn the servant with an adornment more Beloved to Allah-azwj than it. It is an adornment of the righteous in the Presence of Allah-azwj the Exalted – the ascetism in the world. So, He-azwj Made you-asws not reducing anything from the world, nor would the world reduce anything from you-asws’’.[191]
وَ قَالَ هَارُونُ بْنُ عَنْتَرَةَ حَدَّثَنِي أَبِي قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِالْخَوَرْنَقِ وَ هُوَ يُرْعَدُ تَحْتَ سَمَلِ قَطِيفَةٍ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ تَعَالَى قَدْ جَعَلَ لَكَ وَ لِأَهْلِ بَيْتِكَ فِي هَذَا الْمَالِ مَا يَعُمُّ وَ أَنْتَ تَصْنَعُ بِنَفْسِكَ مَا تَصْنَعُ
Haroun Bin Antara said, ‘My father narrated to me saying,
‘I entered to see Ali-asws Bin Abu Talib-asws at Al-Kawarnaq, and he-asws was trembling beneath a decayed cotton cloth. I said, ‘O Amir Al-Momineen-asws! Allah-azwj the Exalted has Made for you-asws and your-asws family members in this wealth, what is generally widespread, and you-asws are doing with yourself-asws what you-asws are doing?’
فَقَالَ وَ اللَّهِ مَا أَرْزَؤُكُمْ مِنْ أَمْوَالِكُمْ شَيْئاً وَ إِنَّ هَذَا لَقَطِيفَتِيَ الَّتِي خَرَجْتُ بِهَا مِنْ مَنْزِلِي مِنَ الْمَدِينَةِ مَا عِنْدِي غَيْرُهَا
He-asws said: ‘By Allah-azwj! I-asws have not reduced anything from your wealth, and this is my cotton cloth which I-asws had come out with from my-asws house from Al-Medina. There isn’t with me-asws any other than it’.
وَ خَرَجَ ع يَوْماً وَ عَلَيْهِ إِزَارٌ مَرْقُوعٌ فَعُوتِبَ عَلَيْهِ فَقَالَ يَخْشَعُ الْقَلْبُ بِلُبْسِهِ وَ يَقْتَدِي بِهِ الْمُؤْمِنُ إِذَا رَآهُ عَلَيَّ
And he-asws came out one day and upon him-asws was a patched trouser, so I faulted upon it. He-asws said: ‘The heart is humbled by wearing it and the Momin can imitate it when he sees Ali-asws.
وَ اشْتَرَى يَوْماً ثَوْبَيْنِ غَلِيظَيْنِ فَخَيَّرَ قَنْبَراً فِيهِمَا فَأَخَذَ وَاحِداً وَ لَبِسَ هُوَ الْآخَرَ وَ رَأَى فِي كُمِّهِ طُولًا عَنْ أَصَابِعِهِ فَقَطَعَهُ
And one day he-asws bought two clothes (shirts). He-asws gave Qanbar a choice regarding these. So, he took and he-asws wore the other, and he-asws saw the sleeve to be too long from his-asws fingers, so he-asws cut it off.
وَ خَرَجَ يَوْماً إِلَى السُّوقِ وَ مَعَهُ سَيْفُهُ لِيَبِيعَهُ فَقَالَ مَنْ يَشْتَرِي مِنِّي هَذَا السَّيْفَ فَوَ الَّذِي فَلَقَ الْحَبَّةَ لَطَالَ مَا كَشَفْتُ بِهِ الْكَرْبَ عَنْ وَجْهِ رَسُولِ اللَّهِ ص وَ لَوْ كَانَ عِنْدِي مِنْ إِزَارٍ لَمَا بِعْتُهُ
And one day he-asws came out to the market and his-asws sword was with him-asws, in order to sell it. He-asws said: ‘Who will buy this sword from me-asws? By the One-azwj Who Split the seed! For long I-asws had removed the worries from the face of Rasool-Allah-saww and had there been in my-asws possession (money to buy) a trouser, I-asws would not sell it!’
وَ كَانَ ع قَدْ وَلَّى عَلَى عُكْبَرَا رَجُلًا مِنْ ثَقِيفٍ قَالَ قَالَ لَهُ عَلِيٌّ ع إِذَا صَلَّيْتَ الظُّهْرَ غَداً فَعُدْ إِلَيَّ فَعُدْتُ إِلَيْهِ فِي الْوَقْتِ الْمُعَيَّنِ فَلَمْ أَجِدْ عِنْدَهُ حَاجِباً يَحْبِسُنِي دُونَهُ فَوَجَدْتُهُ جَالِساً وَ عِنْدَهُ قَدَحٌ وَ كُوزُ مَاءٍ فَدَعَا بِوِعَاءٍ مَشْدُودٍ مَخْتُومٍ
And he-asws had made a man from Saqeef to be the governor upon Ukbara. He said, ‘Ali-asws said to him (me): ‘When you have prayed the Salat Al-Zohr tomorrow, then return to me-asws’. So, I returned to him-asws at the specified time and I did not find any guard who could withhold me-asws besides him-asws. I found him-asws seated and with him-asws was a cup and a pitcher of water. He-asws called for a sealed container.
فَقُلْتُ فِي نَفْسِي لَقَدْ أَمِنَنِي حَتَّى يُخْرِجَ إِلَيَّ جَوْهَراً فَكَسَرَ الْخَتْمَ وَ حَلَّهُ فَإِذَا فِيهِ سَوِيقٌ فَأَخْرَجَ مِنْهُ فَصَبَّهُ فِي الْقَدَحِ وَ صَبَّ عَلَيْهِ مَاءً فَشَرِبَ وَ سَقَانِي فَلَمْ أَصْبِرْ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ تَصْنَعُ هَذَا فِي الْعِرَاقِ وَ طَعَامُهُ كَمَا تَرَى فِي كَثْرَتِهِ
I said within myself, ‘He-asws trusts me’. He-asws brought out container. He-asws broke the seal and untied it, and there was porridge in it. He-asws extracted from it and poured in the cup and pour water upon it. He-asws drank and quenched me. I could no longer be patient, so I said, ‘O Amir Al-Momineen-asws! You-asws are doing this in Al-Iraq and its food (supply) is like what you-asws can see in is abundance?’
فَقَالَ أَمَا وَ اللَّهِ مَا أَخْتِمُ عَلَيْهِ بُخْلًا بِهِ وَ لَكِنِّي أَبْتَاعُ قَدْرَ مَا يَكْفِينِي فَأَخَافُ أَنْ يُنْقَصَ فَيُوضَعَ فِيهِ مِنْ غَيْرِهِ وَ أَنَا أَكْرَهُ أَنْ أُدْخِلَ بَطْنِي إِلَّا طَيِّباً فَلِذَلِكَ أَحْتَرِزُ عَلَيْهِ كَمَا تَرَى فَإِيَّاكَ وَ تَنَاوُلَ مَا لَا تَعْلَمُ حِلَّهُ.
He-asws said: ‘But, by Allah-azwj! I-asws did not seal upon it being stingy with it, but I-asws buy in accordance with what suffices me-asws, so I-asws feared that it would reduce, so something else might be placed in it, and I-asws dislike it to enter into my-asws belly except good. Therefore, due to that, I-asws observe upon it like what you see. So, beware of taking what you do not know of its permissibility’’.[192]
16- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يُسَلِّمُ عَلَى النِّسَاءِ وَ يَرْدُدْنَ عَلَيْهِ السَّلَامَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُسَلِّمُ عَلَى النِّسَاءِ وَ كَانَ يَكْرَهُ أَنْ يُسَلِّمَ عَلَى الشَّابَّةِ مِنْهُنَّ وَ يَقُولُ أَتَخَوَّفُ أَنْ تُعْجِبَنِي صَوْتَهَا فَيَدْخُلَ عَلَيَّ أَكْثَرَ مِمَّا أَطْلُبُ مِنَ الْأَجْرِ.
(The book) ‘Al Kafi’ – Ali, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to greet unto the women and they were responding the greeting to him-saww; and Amir Al-Momineen-asws was greeting unto the women and he-asws did not like to greet unto the young ones from them, and he-asws said: ‘I-asws fear that her voice might fascinate me-asws, so there would enter unto me-asws more of the recompensed than what I-asws sought’’.[193]
17- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادٍ عَنْ حُمَيْدٍ وَ جَابِرٍ الْعَبْدِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ جَعَلَنِي إِمَاماً لِخَلْقِهِ فَفَرَضَ عَلَيَّ التَّقْدِيرَ فِي نَفْسِي وَ مَطْعَمِي وَ مَشْرَبِي وَ مَلْبَسِي كَضُعَفَاءِ النَّاسِ كَيْ يَقْتَدِيَ الْفَقِيرُ بِفَقْرِي وَ لَا يُطْغِي الْغَنِيَّ غِنَاهُ.
(The book) ‘Al Kafi’ – Muhammad In Yahya, from Ahmad bin Muhammad Bin Isa, from Ibn Mahboub, from Hammad, from Humeyd and Jabir Al Baghdady who said,
‘Amir Al-Momineen-asws said: ‘Allah-azwj Made me-asws as an Imam-asws for His-azwj creatures, so He-azwj Necessitated the management upon me-asws with regards to myself-asws and my-asws meals, and my-asws drinks, and my-asws clothing (to be) like the weak people so that the poor one can follow the example of my-asws poverty and the rich one does not transgress by his riches’’.[194]
18- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: حَضَرْتُ أَبَا عَبْدِ اللَّهِ ع وَ قَالَ لَهُ رَجُلٌ أَصْلَحَكَ اللَّهُ ذَكَرْتَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع كَانَ يَلْبَسُ الْخَشِنَ يَلْبَسُ الْقَمِيصَ بِأَرْبَعَةِ دَرَاهِمَ وَ مَا أَشْبَهَ ذَلِكَ وَ نَرَى عَلَيْكَ اللِّبَاسَ الْجَدِيدَ
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad Al Barqy, from his father, from Muhammad Bin Yahya Al Khazzaz, from Hammad Bin Usman who said,
‘I was present with Abu Abdullah-asws and a man said to him-asws, ‘May Allah-azwj Keep you-asws well! I remember that Ali-asws Bin Abu Talib-asws used to wear the coarse (clothing). He-asws was wearing the shirt of four Dirhams and what resembled that, and we see upon you-asws the new clothing’.
فَقَالَ لَهُ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع كَانَ يَلْبَسُ ذَلِكَ فِي زَمَانٍ لَا يُنْكَرُ وَ لَوْ لُبِسَ مِثْلُ ذَلِكَ الْيَوْمَ شُهِرَ بِهِ فَخَيْرُ لِبَاسِ كُلِّ زَمَانٍ لِبَاسُ أَهْلِهِ غَيْرَ أَنَّ قَائِمَنَا أَهْلَ الْبَيْتِ إِذَا قَامَ لَبِسَ ثِيَابَ عَلِيٍّ ع وَ سَارَ بِسِيرَةِ عَلِيٍّ ع.
He-asws said to him: ‘Ali-asws Bin Abu Talib-asws was wearing that during the time period that it would not be denied upon him-asws, and if he-asws were to wear the likes of that today, he-asws would be defamed by it. The best clothing of every time period is the clothing worn by people (during that time), apart from that, our-asws Qaim-asws of the People-asws of the Household, when he-asws rises, would wear the clothing of Ali-asws, and he-asws would live by the ways of Ali-asws’’.[195]
19- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع بِالْبَصْرَةِ وَ قَدْ دَخَلَ عَلَى الْعَلَاءِ بْنِ زِيَادٍ الْحَارِثِيِّ يَعُودُهُ وَ هُوَ مِنْ أَصْحَابِهِ فَلَمَّا رَأَى سَعَةَ دَارِهِ قَالَ مَا كُنْتَ تَصْنَعُ بِسَعَةِ هَذِهِ الدَّارِ فِي الدُّنْيَا أَمَا أَنْتَ إِلَيْهَا فِي الْآخِرَةِ كُنْتَ أَحْوَجَ وَ بَلَى إِنْ شِئْتَ بَلَغْتَ بِهَا الْآخِرَةَ تَقْرِي فِيهَا الضَّيْفَ وَ تَصِلُ مِنْهَا الرَّحِمَ وَ تُطْلِعُ مِنْهَا الْحُقُوقَ مَطَالِعَهَا فَإِذاً أَنْتَ قَدْ بَلَغْتَ بِهَا الْآخِرَةَ
(The book) ‘Nahj Al Balagah’ –
‘And from a speech of his-asws at Al-Basra, and he-asws had entered to see Al-A’ala Bin Ziyad Al-Harisy to console him, and he was from his companions. When he-asws saw the vastness of his house, he-asws said: ‘What will you do with the vastness of this house in the world? But, in the Hereafter, you will be needier to it. And yes, if you so desire, you can reach the Hereafter with it. Entertain the guests in it, and connect with the relatives from it, and aspire to dispense the rights from it. So, then you will have reached the Hereafter with it’.
فَقَالَ لَهُ الْعَلَاءُ يَا أَمِيرَ الْمُؤْمِنِينَ أَشْكُو إِلَيْكَ أَخِي عَاصِمَ بْنَ زِيَادٍ قَالَ وَ مَا لَهُ قَالَ لَبِسَ الْعَبَاءَ وَ تَخَلَّى مِنَ الدُّنْيَا قَالَ عَلَيَّ بِهِ
Al A’ala said to him-asws, ‘O Amir Al-Momineen-asws! I complain to you-asws of my brother Aasim Bin Ziyad’. He-asws said: ‘And what is the matter with him?’ He said, ‘He wears the cloak and isolates from the world (worldly matters)’. He-asws said: ‘To me-asws with him!’
فَلَمَّا جَاءَ قَالَ يَا عُدَيَّ نَفْسِهِ لَقَدِ اسْتَهَامَ بِكَ الْخَبِيثُ أَ مَا رَحِمْتَ أَهْلَكَ وَ وُلْدَكَ أَ تَرَى اللَّهَ أَحَلَّ لَكَ الطَّيِّبَاتِ وَ هُوَ يَكْرَهُ أَنْ تَأْخُذَهَا أَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ
When he came, he-asws said: ‘O enemy of your own self! The wicked one (Satan-la) has captivated you. Are you not having mercy on your wife and your children? Do you view that Allah-azwj would Permit the good things for you while He-azwj would Dislike it if you were to take these? You are lesser to Allah-azwj than that!’
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا أَنْتَ فِي خُشُونَةِ مَلْبَسِكَ وَ جُشُوبَةِ مَأْكَلِكَ
O Amir Al-Momineen-asws! This is you-asws in your-asws coarse clothing and your-asws rough meals’.
قَالَ وَيْحَكَ إِنِّي لَسْتُ كَأَنْتَ إِنَ اللَّهَ فَرَضَ عَلَى أَئِمَّةِ الْحَقِ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ بِضَعَفَةِ النَّاسِ كَيْلَا يَتَبَيَّغَ بِالْفَقِيرِ فَقْرُهُ.
He-asws said: ‘Woe be unto you! I-asws am not like you. Allah-azwj has Imposed the right upon Imams-asws that they should evaluate themselves (lifestyles) with the weakest of the people (financially), lest the poor one would yell with his poverty’’.[196]
20- نهج، نهج البلاغة قِيلَ لَهُ ع كَيْفَ تَجِدُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ع كَيْفَ يَكُونُ حَالُ مَنْ يَفْنَى بِبَقَائِهِ يَسْقَمُ بِصِحَّتِهِ وَ يُؤْتَى مِنْ مَأْمَنِهِ.
(The book) ‘Nahj Al Balagah’ –
It was said to him-asws, ‘How are you-asws, O Amir Al-Momineen-asws?’ He-asws said: ‘How can the state be of the one who perishes with his remaining (alive), sick with his health, and he is accessed from his secure place?’’[197]
21- نهج، نهج البلاغة قَالَ ع وَ اللَّهِ لَدُنْيَاكُمْ هَذِهِ أَهْوَنُ فِي عَيْنِي مِنْ عُرَاقِ خِنْزِيرٍ فِي يَدِ مَجْذُومٍ.
(The book) ‘Nahj Al Balagah’ –
‘By Allah-azwj! This world of yours is lesser in my-asws eyes than the sweat of a pig in the hands of a leper’’.[198]
22- نبه، تنبيه الخاطر ابْنُ مَحْبُوبٍ يَرْفَعُهُ عَنْ عَلِيِّ بْنِ أَبِي رَافِعٍ قَالَ: كُنْتُ عَلَى بَيْتِ مَالِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ كَاتِبَهُ وَ كَانَ فِي بَيْتِهِ عِقْدُ لُؤْلُؤٍ وَ هُوَ كَانَ أَصَابَهُ يَوْمَ الْبَصْرَةِ قَالَ فَأَرْسَلَتْ إِلَيَّ بِنْتُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَتْ لِي بَلَغَنِي أَنَّ فِي بَيْتِ مَالِ أَمِيرِ الْمُؤْمِنِينَ عِقْدَ لُؤْلُؤٍ وَ هُوَ فِي يَدِكَ وَ أَنَا أُحِبُّ أَنْ تُعِيرَنِيهِ أَتَجَمَّلُ بِهِ فِي أَيَّامِ عِيدِ الْأَضْحَى
(The book) ‘Tanbeeh Al Khatir’ – Ibn Mahboub, raising it from Ali Bin Abu Rafie who said,
‘I was (in charge) upon the public treasury of Ali-asws Bin Abu Talib-asws, and (so was) his-asws scribe, and in his house, there was a pearl bracelet, and it had been attained on the day of Al-Basra. A daughter of Ali-asws Bin Abu Talib-asws sent a message to me. She said to me, ‘It has reached me that in the public treasury of Amir Al-Momineen-asws there is a pearl bracelet, and it is in your hand, and I would love it if you could lend it to me, I can beautify with it during the days of Eid Al-Azha’.
فَأَرْسَلْتُ إِلَيْهَا وَ قُلْتُ عَارِيَّةٌ مَضْمُونَةٌ يَا ابْنَةَ أَمِيرِ الْمُؤْمِنِينَ فَقَالَتْ نَعَمْ عَارِيَّةٌ مَضْمُونَةٌ مَرْدُودَةٌ بَعْدَ ثَلَاثَةِ أَيَّامٍ فَدَفَعْتُهُ إِلَيْهَا وَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ رَآهُ عَلَيْهَا فَعَرَفَهُ فَقَالَ لَهَا مِنْ أَيْنَ صَارَ إِلَيْكِ هَذَا الْعِقْدُ فَقَالَتِ اسْتَعَرْتُهُ مِنِ ابْنِ أَبِي رَافِعٍ خَازِنِ بَيْتِ مَالِ أَمِيرِ الْمُؤْمِنِينَ- لِأَتَزَيَّنَ بِهِ فِي الْعِيدِ ثُمَّ أَرُدَّهُ
I sent a message to her and said, ‘A guaranteed loan, O daughter of Amir Al-Momineen-asws?’ She said, ‘Yes, a guaranteed loan, to be returned after three days’. So, I handed it to her, and Amir Al-Momineen-asws saw it on her and he-asws recognised it. He-asws said to her: ‘From where has this bracelet come to you?’ She said, ‘I have borrowed if from Ibn Abu Rafie, treasurer of the public treasury of Amir Al-Momineen-asws to adorn with it during the Eid. Then I shall return it’.
قَالَ فَبَعَثَ إِلَيَّ أَمِيرُ الْمُؤْمِنِينَ ع فَجِئْتُهُ فَقَالَ أَ تَخُونُ الْمُسْلِمِينَ يَا ابْنَ أَبِي رَافِعٍ فَقُلْتُ لَهُ مَعَاذَ اللَّهِ أَنْ أَخُونَ الْمُسْلِمِينَ فَقَالَ كَيْفَ أَعَرْتَ بِنْتَ أَمِيرِ الْمُؤْمِنِينَ الْعِقْدَ الَّذِي فِي بَيْتِ مَالِ الْمُسْلِمِينَ بِغَيْرِ إِذْنِي وَ رِضَاهُمْ
He (Abu Rafie) said, ‘Amir Al-Momineen-asws sent for me, so I went to him. He-asws said: ‘Are you betraying the Muslims, O Abu Rafie?’ I said, ‘Allah-azwj Forbid that I should betray the Muslims’. He-asws said: ‘How come I-asws saw a daughter of Amir Momineen-asws being with the bracelet which was in the public treasury of the Muslims without my-asws permission and their agreement?’
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهَا ابْنَتُكَ وَ سَأَلَتْنِي أَنْ أُعِيرَهَا إِيَّاهُ تَتَزَيَّنُ بِهِ فَأَعَرْتُهَا إِيَّاهُ عَارِيَّةً مَضْمُونَةً مَرْدُودَةً وَ ضَمَّنْتُهُ فِي مَالِي وَ عَلَيَّ أَنْ أَرُدَّهُ مُسَلَّماً إِلَى مَوْضِعِهِ فَقَالَ رُدَّهُ مِنْ يَوْمِكَ وَ إِيَّاكَ أَنْ تَعُودَ لِمِثْلِ هَذَا فَتَنَالَكَ عُقُوبَتِي ثُمَّ أَوْلَى لِابْنَتِي لَوْ كَانَتْ أَخَذَتِ الْعِقْدَ عَلَى غَيْرِ عَارِيَّةٍ مَضْمُونَةٍ مَرْدُودَةٍ لَكَانَتْ إِذَنْ أَوَّلَ هَاشِمِيَّةٍ قُطِعَتْ يَدُهَا فِي سَرِقَةٍ
I said, ‘O Amir Al-Momineen-asws! She is your-asws daughter and she asked me if I could lend it to her to adorn with it. I lent it to her, a guaranteed loan to be returned, and I guaranteed it in my own wealth, and it would be upon me that I return it safely to its place’. He-asws said: ‘Return it today and beware of repeating to the like of this, for my-asws punishment will get to you. Then it is foremost for my-asws daughter, if she were to take the bracelet upon without a guaranteed loan to be returned, then she would be the first Hashemite whose hand would be cut regarding theft’.
قَالَ فَبَلَغَ مَقَالَتُهُ ابْنَتَهُ فَقَالَتْ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا ابْنَتُكَ وَ بَضْعَةٌ مِنْكَ فَمَنْ أَحَقُّ بِلُبْسِهِ مِنِّي
He (Abu Rafie) said, ‘His-asws words reached his-asws daughter. She said to him-asws, ‘O Amir Al-Momineen-asws! I am your-asws daughter and a part of you-asws, so who is more rightful with wearing it than me?’
فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ ع يَا بِنْتَ عَلِيِّ بْنِ أَبِي طَالِبٍ لَا تَذْهَبِي بِنَفْسِكِ عَنِ الْحَقِّ أَ كُلُّ نِسَاءِ الْمُهَاجِرِينَ تَتَزَيَّنُ فِي هَذَا الْعِيدِ بِمِثْلِ هَذَا فَقَبَضْتُهُ مِنْهَا وَ رَدَدْتُهُ إِلَى مَوْضِعِهِ.
Amir Al-Momineen-asws said to her: ‘O daughter of Ali-asws Bin Abu Talib-asws! Do not go with yourself away from the truth! Are all the women of the Emigrants adorning in this Eid like this?’ He-asws took it from her and returned it to its place’’.[199]
23- أَقُولُ قَالَ السَّيِّدُ بْنُ طَاوُسٍ فِي كَشْفِ الْمَحَجَّةِ، رَأَيْتُ فِي كِتَابِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ الثِّقَةِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُبِضَ عَلِيٌّ ع وَ عَلَيْهِ دَيْنٌ ثَمَانُمِائَةِ أَلْفِ دِرْهَمٍ فَبَاعَ الْحَسَنَ ع ضَيْعَةً لَهُ بِخَمْسِمِائَةِ أَلْفٍ وَ قَضَاهَا عَنْهُ وَ بَاعَ لَهُ ضَيْعَةً أُخْرَى بِثَلَاثِمِائَةِ أَلْفِ دِرْهَمٍ فَقَضَاهَا عَنْهُ وَ ذَلِكَ أَنَّهُ لَمْ يَكُنْ يَذَرُ مِنَ الْخُمُسِ شَيْئاً وَ كَانَتْ تَنُوبُهُ نَوَائِبُ.
I (Majlisi) am saying, ‘Al Seyyid Bin Tawoos in (the book) ‘Kashaf Al Mahajja’ – ‘I saw in the book of Ibrahim Bin Muhammad Al Ashary, the reliable, by his chains,
‘From Abu Ja’far-asws having said: ‘Ali-asws was killed and upon him-asws was a debt of eight hundred thousand Dirhams. Al-Hassan-asws sold an estate of his-asws for five hundred thousand and paid it on his-asws behalf, and he-asws sold another estate of his-asws for three hundred thousand Dirham and paid if off on his-asws behalf, and that is because he-asws did not take anything from the Khums, and he-asws was deputising his-asws deputies’’.[200]
24- يب، تهذيب الأحكام عَلِيُّ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي الْجَهْمِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: جَاءَ قَنْبَرٌ مَوْلَى عَلِيٍّ ع بِفِطْرِهِ إِلَيْهِ قَالَ فَجَاءَ بِجِرَابٍ فِيهِ سَوِيقٌ عَلَيْهِ خَاتَمٌ فَقَالَ لَهُ رَجُلٌ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ هَذَا لَهُوَ الْبُخْلُ تَخْتِمُ عَلَى طَعَامِكَ
(The book) ‘Tahzeeb Al Ahkam’ – Ali Bin Al Hassan, from Muhammad Bin Al Hassan Bin Abu Al Jaham, from Abdullah Bin Maymoun Al Qadah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Qanbar, slave of Ali-asws, came with his-asws breakfast to him-asws. He had come with a container wherein was Suweyq (flour porridge), there being a seal upon it. A man said to him-asws, ‘O Amir Al-Momineen-asws! This, it is the being stingy. You-asws are sealing upon your-asws food’.
قَالَ فَضَحِكَ عَلِيٌّ ع ثُمَّ قَالَ أَوْ غَيْرُ ذَلِكَ لَا أُحِبُّ أَنْ يَدْخُلَ بَطْنِي إِلَّا شَيْءٌ أَعْرِفُ سَبِيلَهُ
He (Abu Abdullah-asws) said: ‘Ali-asws chuckled, then said: ‘Or other than that. I-asws do not like to insert in my-asws belly except a think I-asws know its way’.
قَالَ ثُمَّ كَسَرَ الْخَاتَمَ فَأَخْرَجَ سَوِيقاً فَجَعَلَ مِنْهُ فِي قَدَحٍ فَأَعْطَاهُ إِيَّاهُ فَأَخَذَ الْقَدَحَ فَلَمَّا أَرَادَ أَنْ يَشْرَبَ قَالَ بِسْمِ اللَّهِ اللَّهُمَّ لَكَ صُمْنَا وَ عَلَى رِزْقِكَ أَفْطَرْنَا فَتَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ.
He (Abu Abdullah-asws) said: ‘Then he (Qanbar) broke the seal, then extracted Suweyq and placed from it into a cup and gave it to him-asws. He-asws took the cup. When he-asws wanted to drink, he-asws said: ‘In the Name of Allah-azwj. O Allah-azwj! We Fast for You-azwj and we break the Fast upon Your-azwj Grace, so Accept from us, surely You-azwj are the Hearer, the Knower’’.[201]
25- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ زَكَرِيَّا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ سَعِيدِ بْنِ عُمَرَ الْجُعْفِيِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنْ كَانَ صَاحِبُكُمْ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ لَيَجْلِسُ جِلْسَةَ الْعَبْدِ وَ يَأْكُلُ أَكْلَ الْعَبْدِ وَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ وَ يَرْجِعُ إِلَى رَحْلِهِ فَيَأْكُلُ الْخَلَّ وَ الزَّيْتَ وَ إِنْ كَانَ لَيَشْتَرِي الْقَمِيصَيْنِ السُّنْبُلَانِيَّيْنِ ثُمَّ يُخَيِّرُ غُلَامَهُ خَيْرَهُمَا ثُمَّ يَلْبَسُ الْآخَرَ فَإِذَا جَازَ أَصَابِعَهُ قَطَعَهُ وَ إِنْ جَازَ كَعْبَهُ حَذَفَهُ وَ مَا وَرَدَ عَلَيْهِ أَمْرَانِ قَطُّ كِلَاهُمَا لِلَّهِ رِضًى إِلَّا أَخَذَ بِأَشَدِّهِمَا عَلَى بَدَنِهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Muhammad Bin Ahmad Bin Zakariya, from Al Hassan Bin Ali Bin Fazaal, from Ali Bin Uqbah, from Saeed Bin Umar Al Jufy, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Your Master-asws, meaning Amir Al-Momineen-asws, would sit the sitting of the slave, and eat the eating of the slave, and feed the people bread and meat, and return to his-asws belongings and eat the vinegar and oil. And if he-asws bought two new shirts, would give his-asws slave the better of the two, then he-asws would wear the other. When it (sleeve) exceeded his-asws fingers, he-asws cut it off, and if it (trouser) exceeded the angles, he-asws cut it, and no two matters arrived to him-asws, both of them being with Pleasure for Allah-azwj, except he-asws took with the more difficult of the two upon his-asws body.
وَ لَقَدْ وَلِيَ النَّاسَ خَمْسَ سِنِينَ مَا وَضَعَ آجُرَّةً عَلَى آجُرَّةٍ وَ لَا لَبِنَةً عَلَى لَبِنَةٍ وَ لَا أَقْطَعَ قَطِيعَةً وَ لَا أَوْرَثَ بَيْضَاءَ وَ لَا حَمْرَاءَ إِلَّا سَبْعَمِائَةِ دِرْهَمٍ فَضَلَتْ مِنْ عَطَائِهِ أَرَادَ أَنْ يَبْتَاعَ بِهَا لِأَهْلِهِ خَادِماً
And he-asws had ruled the people for five years, not placing a wage upon a wage (increased wages), nor a brick upon a brick (build anything for himself-asws), nor cut out a piece of land, nor did he-asws leave inheritance, neither while (silver) nor red (gold), except seven hundred Dirhams, being a surplus from his-asws stipend, he-asws wanted to acquire a servant for his family.
وَ مَا أَطَاقَ عَمَلَهُ مِنَّا أَحَدٌ وَ إِنْ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَيَنْظُرُ فِي كِتَابٍ مِنْ كُتُبِ عَلِيٍّ ع فَيَضْرِبُ بِهِ الْأَرْضَ وَ يَقُولُ مَنْ يُطِيقُ هَذَا.
And no one from us-asws can endure his-asws deeds, and Ali-asws Bin Al-Husayn-asws had looked into a book from the books of Ali-asws, struck the ground with it and said: ‘Who can endure this?’’[202]
26- دَعَوَاتُ الرَّاوَنْدِيِّ، أَكَلَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ تَمْرِ دَقَلٍ ثُمَّ شَرِبَ عَلَيْهِ الْمَاءَ وَ ضَرَبَ يَدَهُ عَلَى بَطْنِهِ وَ قَالَ مَنْ أَدْخَلَهُ بَطْنُهُ النَّارَ فَأَبْعَدَهُ اللَّهُ ثُمَّ تَمَثَّلَ شِعْرٌ
| وَ إِنَّكَ مَهْمَا تُعْطِ بَطْنَكَ سُؤْلَهُ | وَ فَرْجَكَ نَالا مُنْتَهَى الذَّمِّ أَجْمَعَا |
(The book) ‘Da’wat’ of Al rawandy – ‘Amir Al-Momineen-asws ate the worst from the dates, then drank the water upon it and struck his-asws hand upon his-asws belly and said: ‘One who enters the fire into his belly, Allah-azwj would Distance him’. Then he-asws prosed an example: ‘And whatever you give your belly, would be questioned about, and what your private parts attain, and end all condemnation’’.[203]
27- نهج، نهج البلاغة مِنْ كِتَابٍ لَهُ ع إِلَى عُثْمَانَ بْنِ حُنَيْفٍ الْأَنْصَارِيِّ وَ هُوَ عَامِلُهُ عَلَى الْبَصْرَةِ وَ قَدْ بَلَغَهُ أَنَّهُ دُعِيَ إِلَى وَلِيمَةِ قَوْمٍ مِنْ أَهْلِهَا فَمَضَى إِلَيْهَا
(The book) ‘Nahj Al Balagah’ –
‘From a letter of his-asws to Usman Bin Huneyf Al-Ansari, and he was his-asws office bearer over Al-Basra, and it had reached him-asws that he had been invited to a wedding feast of a people from its inhabitants, so he had gone to it: –
أَمَّا بَعْدُ يَا ابْنَ حُنَيْفٍ فَقَدْ بَلَغَنِي أَنَّ رَجُلًا مِنْ فِتْيَةِ أَهْلِ الْبَصْرَةِ دَعَاكَ إِلَى مَأْدُبَةٍ فَأَسْرَعْتَ إِلَيْهَا يُسْتَطَابُ لَكَ الْأَلْوَانُ وَ تُنْقَلُ إِلَيْكَ الْجِفَانُ وَ مَا ظَنَنْتُ أَنَّكَ تُجِيبُ إِلَى طَعَامِ قَوْمٍ عَائِلُهُمْ مَجْفُوٌّ وَ غَنِيُّهُمْ مَدْعُوٌّ فَانْظُرْ إِلَى مَا تَقْضَمُهُ مِنْ هَذَا الْمَقْضَمِ فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ وَ مَا أَيْقَنْتَ بِطِيبِ وُجُوهِهِ فَنَلْ مِنْهُ
‘As for after, O Ibn Huneyf! It has reached me-asws that a man from the youths of the people of Al-Basra had invited you to a meal, so you hastened to it. The variety was sought for you and pots were transferred to you, and I-asws did not think that you would answer to the food of a people, their destitute is turned away and their rich is invited. So, look at what these nibbles are from these nibbles. So, whatever its knowledge is suspect upon you, leave it, and whatever you are certain of goodness of its aspect, take from it.
أَلَا وَ إِنَّ لِكُلِّ مَأْمُومٍ إِمَاماً يَقْتَدِي بِهِ وَ يَسْتَضِيءُ بِنُورِ عِلْمِهِ أَلَا وَ إِنَّ إِمَامَكُمْ قَدِ اكْتَفَى مِنْ دُنْيَاهُ بِطِمْرَيْهِ وَ مِنْ طُعْمِهِ بِقُرْصَيْهِ أَلَا وَ إِنَّكُمْ لَا تَقْدِرُونَ عَلَى ذَلِكَ وَ لَكِنْ أَعِينُونِي بِوَرَعٍ وَ اجْتِهَادٍ
Indeed! And for every follower there is an imam he imitates with and is illuminated with the light of his knowledge, and your Imam-asws has been contented from his-asws world with two rags, and from its food with its disc (of bread). Indeed! And you are not able upon that but assist me-asws with piety and striving.
فَوَ اللَّهِ مَا كَنَزْتُ مِنْ دُنْيَاكُمْ تِبْراً وَ لَا ادَّخَرْتُ مِنْ غنائهما [غَنَائِمِهَا] وَفْراً وَ لَا أَعْدَدْتُ لِبَالِي ثَوْبِي طِمْراً بَلَى كَانَتْ فِي أَيْدِينَا فَدَكٌ مِنْ كُلِّ مَا أَظَلَّتْهُ السَّمَاءُ فَشَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ وَ سَخَتْ عَنْهَا نُفُوسُ آخَرِينَ وَ نِعْمَ الْحَكَمُ اللَّهُ
By Allah-azwj! I-asws have not hoarded from your world any gold nor have I-asws hoarded from its riches any plentiful share, nor have I-asws prepared for my clothes (more than) two shabby clothes. From all what the sky shaded, (only) Fadak was in our-asws hands, but souls of a people were greedy upon it and other souls hardened away from it, and best is the Judgment of Allah-azwj.
وَ مَا أَصْنَعُ بِفَدَكٍ وَ غَيْرِ فَدَكٍ وَ النَّفْسُ مَظَانُّهَا فِي غَدٍ جَدَثٌ تَنْقَطِعُ فِي ظُلْمَتِهِ آثَارُهَا وَ تَغِيبُ أَخْبَارُهَا وَ حُفْرَةٌ لَوْ زِيدَ فِي فُسْحَتِهَا وَ أَوْسَعَتْ يَدَا حَافِرِهَا لَأَضْغَطَهَا الْحَجَرُ وَ الْمَدَرُ وَ سَدَّ فُرَجَهَا التُّرَابُ الْمُتَرَاكِمُ
And what shall I-asws do with Fadak and other than Fadak, and tomorrow the destination of the soul is a grave. Its traces would be terminated in its darkness and its news would disappear, and it is such a pit that even if there was an increased in its width, or the hand of its digger were to expand it, the stones and the mud would collapse, and the accumulated soil block its openings.
وَ إِنَّمَا هِيَ نَفْسِي أَرُوضُهَا بِالتَّقْوَى لِتَأْتِيَ آمِنَةً يَوْمَ الْخَوْفِ الْأَكْبَرِ وَ تَثْبُتُ عَلَى جَوَانِبِ الْمَزْلَقِ وَ لَوْ شِئْتُ لَاهْتَدَيْتُ الطَّرِيقَ إِلَى مُصَفَّى هَذَا الْعَسَلِ وَ لُبَابِ هَذَا الْقَمْحِ وَ نَسَائِجِ هَذَا الْقَزِّ
And rather it is my-asws soul, I-asws shall be shading it with the piety for it to be secure on the Day of the greatest fear and affirm it upon the slippery sides. And if I-asws do desire to, I-asws could have guided to the path leading to this finery – the honey, and the vanities, this wheat, and the knitting of this silk (clothing).
وَ لَكِنْ هَيْهَاتَ أَنْ يَغْلِبَنِي هَوَايَ وَ يُقَيِّدَنِي جَشَعِي إِلَى تَخَيُّرِ الْأَطْعِمَةِ وَ لَعَلَّ بالْحِجَازِ أَوْ بِالْيَمَامَةِ مَنْ لَا طَمَعَ لَهُ فِي الْقُرْصِ وَ لَا عَهْدَ لَهُ بِالشِّبَعِ أَوْ أَنْ أَبِيتَ مِبْطَاناً وَ حَوْلِي بُطُونٌ غَرْثَى وَ أَكْبَادٌ حَرَّى
But far be it that my-asws personal desires would overcome me-asws and my-asws greed would lead me-asws to choose food and perhaps in Al-Hijaz or in Al-Yamama there is someone having no food for him regarding the disc of break, nor is there any time for him being satiated. Or should I-asws be spending the night with a full belly and around me there are hungry bellies and hot livers (not having cold water)?
أَ وَ أَكُونُ كَمَا قَالَ الْقَائِلُ
| وَ حَسْبُكَ دَاءً أَنْ تَبِيتَ بِبَطْنَةٍ | وَ حَوْلَكَ أَكْبَادٌ تَحِنُّ إِلَى الْقِد |
Or and should I-asws become like what the speaker (Al-Taie) said (a couplet), ‘And it suffices you as an illness that you are spending the night with a full belly and around you are livers yearning for the dry food’.
أَ أَقْنَعُ مِنْ نَفْسِي بِأَنْ يُقَالَ أَمِيرُ الْمُؤْمِنِينَ وَ لَا أُشَارِكَهُمْ فِي مَكَارِهِ الدَّهْرِ أَوْ أَكُونَ أُسْوَةً لَهُمْ فِي جُشُوبَةِ الْعَيْشِ
Should I-asws be content from myself-asws being called ‘Amir Al-Momineen’ and I-asws do not participate with them in the abhorrences of the times, or should I-asws become an exemplar for them in the afflictions of life?
فَمَا خُلِقْتُ لِيَشْغَلَنِي أَكْلُ الطَّيِّبَاتِ كَالْبَهِيمَةِ الْمَرْبُوطَةِ هَمُّهَا عَلَفُهَا أَوِ الْمُرْسَلَةِ شُغُلُهَا تقمهما [تَقَمُّمُهَا] تَكْتَرِشُ مِنْ أَعْلَافِهَا وَ تَلْهُو عَمَّا يُرَادُ بِهَا أَوْ أُتْرَكَ سُدًى أَوْ أُهْمَلَ عَابِثاً أَوْ أَجُرَّ حَبْلَ الضَّلَالَةِ أَوْ أَعْتَسِفَ طَرِيقَ الْمَتَاهَةِ
I-asws have not been Created to be pre-occupied with eating the good foods like the tied beast whose main concern it is feed, or the roaming animal who is pre-occupied with looking for feed and forgets what is intended by it, or should I-asws be left to wander, or carry misguidance, or pull the rope of misguidance, or be aimless in the path of a maze?
وَ كَأَنِّي بِقَائِلِكُمْ يَقُولُ إِذَا كَانَ هَذَا قُوتُ ابْنِ أَبِي طَالِبٍ فَقَدْ قَعَدَ بِهِ الضَّعْفُ عَنْ قِتَالِ الْأَقْرَانِ وَ مُنَازَلَةِ الشُّجْعَانِ
And it is as if I-asws am with your speaker saying, ‘When this was the daily subsistence of the son-asws of Abu Talib-asws, then the weakness would make him-asws sit back from fighting the peers and confront the braves’.
أَلَا وَ إِنَّ الشَّجَرَةَ الْبَرِّيَّةَ أَصْلَبُ عُوداً وَ الرَّوَاتِعَ الْخَضِرَةَ أَرَقُّ جُلُوداً وَ النَّابِتَاتِ الْعِذْيَةَ أَقْوَى وَقُوداً وَ أَبْطَأُ خُمُوداً وَ أَنَا مِنْ رَسُولِ اللَّهِ ص كَالصِّنْوِ مِنَ الصِّنْوِ وَ الذِّرَاعِ مِنَ الْعَضُدِ
Indeed! And the three in the wilderness is solid timber, and the green twigs have thing barks, and the vegetation of the bushes are stronger for igniting fire and slow in dying off, and I-asws am from Rasool-Allah-saww like the branch from the branch, and the forearm from the upper arm.
وَ اللَّهِ لَوْ تَظَاهَرَتِ الْعَرَبُ عَلَى قِتَالِي لَمَا وَلَّيْتُ عَنْهَا وَ لَوْ أَمْكَنَتِ الْفُرْصَةُ مِنْ رِقَابِهَا لَسَارَعْتُ إِلَيْهَا وَ سَأَجْهَدُ فِي أَنْ أُطَهِّرَ الْأَرْضَ مِنْ هَذَا الشَّخْصِ الْمَعْكُوسِ وَ الْجِسْمِ الْمَرْكُوسِ حَتَّى تَخْرُجَ الْمَدَرَةُ مِنْ بَيْنِ حَبِّ الْحَصِيدِ
By Allah-azwj! If the Arabs were to back each other upon fighting me-asws, I-asws would not turn away from them, and if I-asws were to be enable an opportunity, I-asws would hasten to it and, I-asws shall strive in purifying the earth from this inverted person (Muawiya) and of the deformed body until the dry soil is removed from the harvested grain.
إِلَيْكِ عَنِّي يَا دُنْيَا فَحَبْلُكِ عَلَى غَارِبِكِ قَدِ انْسَلَلْتُ مِنْ مَخَالِبِكِ وَ أَفْلَتُّ مِنْ حَبَائِلِكِ وَ اجْتَنَبْتُ الذَّهَابَ فِي مَدَاحِضِكِ أَيْنَ الْقُرُونُ الَّذِينَ غَرَرْتِهِمْ بِمَدَاعِبِكِ أَيْنَ الْأُمَمُ الَّذِينَ فَتَنْتِهِمْ بِزَخَارِفِكِ هَا هُمْ رَهَائِنُ الْقُبُورِ وَ مَضَامِينُ اللُّحُودِ
To you (I-asws say), away from me-asws O world! Your rope is upon your shoulder blades. I-asws have removed myself-asws from your claws and fled from your snares and kept away from going in your slippery slopes. Where are the generations whom you deceived by your caresses? Where are the communities, those whom you had enticed with your trappings? Here, they are pledged to the graves and mortified in the tombs.
وَ اللَّهِ لَوْ كُنْتِ شَخْصاً مَرْئِيّاً وَ قَالَباً حِسِّيّاً لَأَقَمْتُ عَلَيْكِ حُدُودَ اللَّهِ فِي عِبَادٍ غَرَرْتِهِمْ بِالْأَمَانِيِّ وَ أُمَمٍ أَلْقَيْتِهِمْ فِي الْمَهَاوِي وَ مُلُوكٍ أَسْلَمْتِهِمْ إِلَى التَّلَفِ وَ أَوْرَدْتِهِمْ مَوَارِدَ الْبَلَاءِ إِذْ لَا وِرْدَ وَ لَا صَدَرَ
By Allah-azwj! If I-asws were an opining person and a having a moulded heart, I-asws would establish the penalties of Allah-azwj upon you all regarding the servants you have deceived by the long hopes, and the communities you threw into the collapse, and kings you submitted to the ruination, and drove them to the places of affliction where there is neither any arriving not leaving.
هَيْهَاتَ مَنْ وَطِئَ دَحْضَكِ زَلِقَ وَ مَنْ رَكِبَ لُجَجَكِ غَرِقَ وَ مَنِ ازْوَرَّ عَنْ حِبَالِكِ وُفِّقَ وَ السَّالِمُ مِنْكِ لَا يُبَالِي إِنْ ضَاقَ بِهِ مُنَاخُهُ وَ الدُّنْيَا عِنْدَهُ كَيَوْمٍ حَانَ انْسِلَاخُهُ
Far be it! One who treads upon your slopes slips, and one who rides your waves drowns, and the one evading your snares was harmonised with the safety from you. He does not care if his surroundings are straitened, and the world in his presence is like a day about to end.
اعْزُبِي عَنِّي فَوَ اللَّهِ لَا أَذِلُّ لَكِ فَتَسْتَذِلِّينِي وَ لَا أَسْلَسُ لَكِ فَتَقُودِينِي وَ ايْمُ اللَّهِ يَمِيناً أَسْتَثْنِي فِيهَا بِمَشِيئَةِ اللَّهِ لَأَرُوضَنَّ نَفْسِي رِيَاضَةً تَهِشُّ مَعَهَا إِلَى الْقُرْصِ إِذَا قَدَرْتُ عَلَيْهِ مَطْعُوماً وَ تَقْنَعُ بِالْمِلْحِ مَأْدُوماً وَ لَأَدَعَنَّ مُقْلَتِي كَعَيْنِ مَاءٍ نَضَبَ مَعِينُهَا مُسْتَفْرِغَةً دُمُوعَهَا
Get away from me, for by Allah-azwj, I-asws will not be humbled to you so you can disgrace me-asws, nor will I-asws bow to you so you can lead me-asws! And I-asws swear an oath by Allah-azwj! I-asws shall make an exclusion in it with the Desire of Allah-azwj. I-asws shall train myself with a training, being happy with it to the disc of bread, whenever I-asws am able to feed upon it and be content with the salt as a dip, and I-asws shall dry out my-asws tears to be free of its tears like a spring whose water has depleted.
أَ تَمْتَلِئُ السَّائِمَةُ مِنْ رِعْيِهَا فَتَبْرُكَ وَ تَشْبَعُ الرَّبِيضَةُ عَنْ عُشْبِهَا فَتَرْبِضَ وَ يَأْكُلُ عَلِيٌّ مِنْ زَادِهِ فَيَهْجَعَ قَرَّتْ إِذاً عَيْنُهُ إِذَا اقْتَدَى بَعْدَ السِّنِينَ الْمُتَطَاوِلَةِ بِالْبَهِيمَةِ الْهَامِلَةِ وَ السَّائِمَةِ الْمَرْعِيَّةِ
Should Ali-asws fill up from his-asws provision like the cattle do from their pastures and they kneel down, and (like) the goats do from their feed and they lie down? His-asws eyes would be pained when he-asws imitates after (many) years, the loose beasts, and the pastured cattle.
طُوبَى لِنَفْسٍ أَدَّتْ إِلَى رَبِّهَا فَرْضَهَا وَ عَرَكَتْ بِجَنْبِهَا بُؤْسَهَا وَ هَجَرَتْ فِي اللَّيْلِ غُمْضَهَا حَتَّى إِذَا غَلَبَ الْكَرَى عَلَيْهَا افْتَرَشَتْ أَرْضَهَا وَ تَوَسَّدَتْ كَفَّهَا فِي مَعْشَرٍ أَسْهَرَ عُيُونَهُمْ خَوْفُ مَعَادِهِمْ وَ تَجَافَتْ عَنْ مَضَاجِعِهِمْ جُنُوبُهُمْ وَ هَمْهَمَتْ بِذِكْرِ رَبِّهِمْ شِفَاهُهُمْ وَ تَقَشَّعَتْ بِطُولِ اسْتِغْفَارِهِمْ ذُنُوبُهُمْ
Beatitude is for a soul which fulfils to its Lord-azwj its obligations, and endures its adversities, and flees from closing his eyes during the night, until when the sleep overcomes him, so he sleeps on its ground and pillows with his palm among a community of ones whose eyes hold vigil fearing their return, and are fearing from sleeping on their sides, and they are humming with the Zikr of their Lord-azwj. Their sins have been erased and they are cured due to their prolonged seeking of Forgiveness.
فَاتَّقِ اللَّهَ يَا ابْنَ حُنَيْفٍ وَ لْتَكْفِكَ أَقْرَاصُكَ لِيَكُونَ مِنَ النَّارِ خَلَاصُكَ.
Fear Allah-azwj, O Ibn Huneyf, and let yourself be sufficed with your own bread for you to be finished off from the Fire’’.[204]
28- نهج، نهج البلاغة مِنْ خَبَرِ ضِرَارِ بْنِ ضَمْرَةَ الضَّبَائِيِّ عِنْدَ دُخُولِهِ عَلَى مُعَاوِيَةَ وَ مَسْأَلَتِهِ لَهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع
(The book) ‘Nahj Al Balagah’ – From a Hadeeth by Zirar Bin Zamrah Al Zabaie during his entry to see Muawiya, and his asking him about Amir Al-Momineen-asws.
قَالَ فَأَشْهَدُ لَقَدْ رَأَيْتُهُ فِي بَعْضِ مَوَاقِفِهِ وَ لَقَدْ أَرْخَى اللَّيْلُ سُدُولَهُ وَ هُوَ قَائِمٌ فِي مِحْرَابِهِ قَابِضٌ عَلَى لِحْيَتِهِ يَتَمَلْمَلُ تَمَلْمُلَ السَّلِيمِ وَ يَبْكِي بُكَاءَ الْحَزِينِ وَ يَقُولُ يَا دُنْيَا يَا دُنْيَا إِلَيْكِ عَنِّي أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ
He said, ‘I had seen him-asws in one of his-asws places, and the night had brought down its darkness, and he-asws was standing in his-asws prayer niche, holding to his-asws beard, being restless like the restlessness of the injured (near to death), crying grief-stricken and saying: ‘O world! O world! To you (I-asws say), get away from me! Is it to me-asws you are displaying? Or to me-asws you are being desirous?
لَا حَانَ حِينُكِ هَيْهَاتَ غُرِّي غَيْرِي لَا حَاجَةَ لِي فِيكِ قَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ فِيهَا فَعَيْشُكِ قَصِيرٌ وَ خَطَرُكِ يَسِيرٌ وَ أَمَلُكِ حَقِيرٌ آهِ مِنْ قِلَّةِ الزَّادِ وَ طُولِ الطَّرِيقِ وَ بُعْدِ السَّفَرِ وَ عِظَمِ الْمَوْرِدِ وَ خُشُونَةِ الْمَضْجَعِ.
Do not come near me-asws with your approach. Deceive other than me-asws. There is no need for me-asws regarding you. I-asws have already divorced you thrice, there is no return in it. Your life is short, and your occurrence (in my-asws mind) is little, and your ownership is basic. Aah, from the scarcity of provision and the long journey (to the Hereafter), and loneliness of the road, and the mighty resource and the roughness of the bed’’.[205]
29- لي، الأمالي للصدوق عَلِيُّ بْنُ أَحْمَدَ الدَّقَّاقُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الطَّارِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَشَّابِ عَنْ مُحَمَّدِ بْنِ مُحَسِّنٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ اللَّهِ مَا دُنْيَاكُمْ عِنْدِي إِلَّا كَسَفْرٍ عَلَى مَنْهَلٍ حَلُّوا إِذْ صَاحَ بِهِمْ سَائِقُهُمْ فَارْتَحَلُوا وَ لَا لَذَاذَتُهَا فِي عَيْنِي إِلَّا كَحَمِيمٍ أَشْرَبُهُ غَسَّاقاً وَ عَلْقَمٍ أَتَجَرَّعُهُ زُعَاقاً وَ سَمِّ أَفْعَاةٍ أَسْقَاهُ دِهَاقاً وَ قِلَادَةٍ مِنْ نَارٍ أُوهِقُهَا خِنَاقاً وَ لَقَدْ رَقَّعْتُ مِدْرَعَتِي هَذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا
(The book) ‘Al Amaali’ of Al Sadouq – Ali Bin Ahmad Al Daqqaq, from Muhammad Bin Al Hassan Al Tary, from Muhammad Bin Al Husayn Al Khasshab, from Muhammad Bin Muhassin, from Al Mufazzal Bin Umar,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘By Allah-azwj! Your world in my-asws presence is like a journey to a sweet spring. When their usher shouts with them, they depart, not are its pleasures in my-asws eye (view) except like a boiling spring I-asws drink from in the evening, and a morsel of colocynth I-asws have to taste, and poison of a snake I-asws have to be quenched with a full cup, and a necklace of fire I-asws am noosed with suffocating, and I-asws have patched up this armour of mine until I-asws am embarrassed from its patches’’.[206]
[1] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 1
[2] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 2 a
[3] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 2 b
[4] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 3
[5] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 4 a
[6] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 4 b
[7] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 4 c
[8] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 4 d
[9] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 4 e
[10] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 4 f
[11] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 5
[12] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 6 a
[13] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 6 b
[14] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 6 c
[15] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 6 d
[16] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 6 e
[17] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 7
[18] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 8 a
[19] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 a
[20] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 b
[21] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 c
[22] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 d
[23] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 e
[24] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 f
[25] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 g
[26] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 9 h
[27] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 10 a
[28] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 10 b
[29] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 11
[30] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 12 a
[31] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 12 b
[32] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 12 c
[33] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 a
[34] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 b
[35] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 c
[36] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 d
[37] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 e
[38] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 f
[39] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 g
[40] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 h
[41] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 i
[42] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 13 j
[43] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 14
[44] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 15
[45] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 16
[46] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 17
[47] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 18
[48] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 19
[49] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 20
[50] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 21 a
[51] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 21 b
[52] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 21 c
[53] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 21 d
[54] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 21 e
[55] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 22 a
[56] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 22 b
[57] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 23
[58] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 24
[59] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 25 a
[60] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 25 b
[61] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 26 a
[62] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 26 b
[63] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 27
[64] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 28
[65] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 29 a
[66] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 29 b
[67] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 29 c
[68] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 30 a
[69] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 30 b
[70] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 30 c
[71] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 30 d
[72] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 30 e
[73] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 31
[74] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 32
[75] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 33 a
[76] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 33 b
[77] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 34
[78] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 35
[79] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 36
[80] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 37
[81] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 38
[82] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 39
[83] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 40
[84] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 41 a
[85] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 41 b
[86] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 41 c
[87] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 42
[88] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 43 a
[89] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 43 b
[90] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 44
[91] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 45 a
[92] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 45 b
[93] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 46
[94] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 47
[95] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 48
[96] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 49
[97] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 50
[98] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 51
[99] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 52
[100] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 53
[101] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 54
[102] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 55
[103] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 56
[104] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 57
[105] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 58
[106] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 59
[107] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 60
[108] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 61
[109] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 62
[110] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 63
[111] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 64
[112] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 65
[113] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 66
[114] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 67
[115] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 68
[116] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 69
[117] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 70 a
[118] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 70 b
[119] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 70 c
[120] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 71
[121] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 72
[122] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 73
[123] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 74
[124] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 75
[125] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 76
[126] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 97 H 77
[127] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 1
[128] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 2
[129] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 3 a
[130] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 3 b
[131] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 a
[132] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 b
[133] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 c
[134] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 d
[135] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 e
[136] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 f
[137] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 g
[138] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 h
[139] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 i
[140] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 j
[141] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 k
[142] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 l
[143] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 m
[144] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 4 n
[145] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 5 a
[146] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 5 b
[147] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 5 c
[148] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 a
[149] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 b
[150] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 c
[151] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 d
[152] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 e
[153] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 f
[154] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 g
[155] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 h
[156] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 i
[157] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 j
[158] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 k
[159] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 l
[160] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 6 m
[161] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 7 a
[162] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 7 b
[163] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 7 c
[164] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 7 d
[165] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 8
[166] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 a
[167] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 b
[168] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 c
[169] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 d
[170] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 e
[171] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 f
[172] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 g
[173] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 h
[174] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 9 i
[175] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 10 a
[176] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 10 b
[177] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 10 c
[178] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 10 d
[179] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 10 e
[180] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 11
[181] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 12
[182] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 a
[183] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 b
[184] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 c
[185] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 d
[186] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 e
[187] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 f
[188] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 g
[189] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 h
[190] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 13 i
[191] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 15 a
[192] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 15 b
[193] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 16
[194] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 17
[195] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 18
[196] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 19
[197] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 20
[198] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 21
[199] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 22
[200] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 23
[201] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 24
[202] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 25
[203] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 26
[204] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 27
[205] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 28
[206] Bihar Al-Awaar – V 40, The book of History – Amir Al-Momineen-asws, Ch 98 H 29