ج 41
Volume 41
Part 2 out of 4
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 107 جوامع مكارم أخلاقه و آدابه و سننه و عدله و حسن سياسته صلوات الله عليه
CHAPTER 107 – A SUMMARY OF HIS-asws NOBLE MANNERS, AND HIS-asws ETTIQUETTES, AND HIS-asws SUNNAH, AND EXCELLENCE OF HIS-asws POLITIES, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws
1- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: وَ اللَّهِ إِنْ كَانَ عَلِيٌ لَيَأْكُلُ أَكْلَ الْعَبْدِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ إِنْ كَانَ لَيَشْتَرِي الْقَمِيصَيْنِ السُّنْبُلَانِيَّيْنِ فَيُخَيِّرُ غُلَامَهُ خَيْرَهُمَا ثُمَّ يَلْبَسُ الْآخَرَ فَإِذَا جَازَ أَصَابِعَهُ قَطَعَهُ وَ إِذَا جَازَ كَعْبَهُ حَذَفَهُ
(The book) ‘Al Amaali’ of Al Sadouq – ‘My father, from Ali, from his father, from Ibn Abu Najran, from Ibn Humeyd, from Ibn Qays,
‘From Abu Ja’far-asws having said: ‘By Allah-azwj! Ali-asws used to eat the eating of the slave, and sit the sitting of the slave, and when he-asws had bought the two ‘Sunbalani’ shirt, he-asws gave his-asws slave to choose the better of the two, then he-asws wore the other one. When it exceeded his fingers, he-asws cut it, and when it exceeded his-asws angle, he-asws shortened it.
وَ لَقَدْ وَلِيَ خَمْسَ سِنِينَ مَا وَضَعَ آجُرَّةً عَلَى آجُرَّةٍ وَ لَا لَبِنَةً عَلَى لَبِنَةٍ وَ لَا أَقْطَعَ قَطِيعاً وَ لَا أَوْرَثَ بَيْضَاءَ وَ لَا حَمْرَاءَ وَ إِنْ كَانَ لَيُطْعِمُ النَّاسَ خُبْزَ الْبُرِّ وَ اللَّحْمِ وَ يَنْصَرِفُ إِلَى مَنْزِلِهِ وَ يَأْكُلُ خُبْزَ الشَّعِيرِ وَ الزَّيْتِ وَ الْخَلِّ
And he-asws had ruled for five years not having placed a wage upon a wage (increased his-asws own salary), nor a brick upon a brick (built a building), nor cut out a piece (of land for himself-asws), nor leave white (silver) as inheritance, nor red (gold). And he-asws would feed the people wheat bread and meat and he-asws would go to his-asws house and eat barley bread and oil and vinegar.
وَ مَا وَرَدَ عَلَيْهِ أَمْرَانِ كِلَاهُمَا لِلَّهِ رِضًا إِلَّا أَخَذَ بِأَشَدِّهِمَا عَلَى بَدَنِهِ وَ لَقَدْ أَعْتَقَ أَلْفَ مَمْلُوكٍ مِنْ كَدِّ يَدِهِ تَرِبَتْ فِيهِ يَدَاهُ وَ عَرِقَ فِيهِ وَجْهُهُ
And not two matters were referred to him-asws, both of the being a Pleasure for Allah-azwj, except he-asws took to the more difficult upon his-asws body; and he-asws had liberated a thousand slaves from the toil of his-asws hands, his-asws hands having become dusty during it and sweated his-asws face during it.
وَ مَا أَطَاقَ عَمَلَهُ أَحَدٌ مِنَ النَّاسِ وَ إِنْ كَانَ لَيُصَلِّي فِي الْيَوْمِ وَ اللَّيْلَةِ أَلْفَ رَكْعَةٍ وَ إِنْ كَانَ أَقْرَبُ النَّاسِ شَبَهاً بِهِ عَلِيَّ بْنَ الْحُسَيْنِ ع- وَ مَا أَطَاقَ عَمَلَهُ أَحَدٌ مِنَ النَّاسِ بَعْدَهُ.
And no one from the people could endure his-asws work; and he-asws had prayed a thousand Cycles Salat in the day and night, and the most resembling to him-asws was Ali-asws Bin Al-Husayn-asws, and no one from the people could endure his-asws work after him-asws’’.[1]
2- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ نُبَاتَةَ أَنَّهُ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِذَا أُتِيَ بِالْمَالِ أَدْخَلَهُ بَيْتَ مَالِ الْمُسْلِمِينَ ثُمَّ جَمَعَ الْمُسْتَحِقِّينَ ثُمَّ ضَرَبَ يَدَهُ فِي الْمَالِ فَنَثَرَهُ يَمْنَةً وَ يَسْرَةً وَ هُوَ يَقُولُ يَا صَفْرَاءُ يَا بَيْضَاءُ لَا تَغُرِّينِي غُرِّي غَيْرِي
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
(The book) ‘Al Amaali’ of Al Sadouq – ‘My father, from Sa’ad, from Ibn Hashim, from Ibn Marrar, from Yunus, from Abdullah Bin Sinan, from Al Sumali, from Ibn Nubata who said,
‘Amir Al-Momineen-asws, when he-asws was brought the wealth, inserted it in the public treasure. Then he-asws gathered the deserving ones, then struck his-asws hand in the wealth and scattered it right and left and he-asws was saying: ‘O yellow (gold)! O white (silver)! Do not deceive me, deceive others! This is my-asws felony and his choice in it when every felon, his hand is to his mouth!’
ثُمَّ لَا يَخْرُجُ حَتَّى يُفَرِّقَ مَا فِي بَيْتِ مَالِ الْمُسْلِمِينَ وَ يُؤْتِيَ كُلَّ ذِي حَقٍّ حَقَّهُ ثُمَّ يَأْمُرُ أَنْ يُكْنَسَ وَ يُرَشَّ ثُمَّ يُصَلِّي فِيهِ رَكْعَتَيْنِ ثُمَّ يُطَلِّقُ الدُّنْيَا ثَلَاثاً يَقُولُ بَعْدَ التَّسْلِيمِ يَا دُنْيَا لَا تَتَعَرَّضِينَ لِي وَ لَا تَتَشَوَّقِينَ إِلَيَّ وَ لَا تَغُرِّينِي فَقَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ لِي عَلَيْكِ.
Then he-asws did not come out until he-asws had distributed whatever was in the public treasury of the Muslims, and had given everyone with a right, his right. Then he-asws ordered for it to be cleaned and washed, then he-asws prayed two Cycles Salat, then he-asws divorced the world thrice saying after the performance of the Salaam: ‘O world! Do not present to me-asws nor try to make yourself desirous to me-asws, and do not deceive me-asws, for I-asws have divorced you thrice. There is no return for me-asws to you!’’[2]
3- لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي يَعْفُورٍ عَنْ مُوسَى بْنِ أَبِي أَيُّوبَ التَّمِيمِيِّ عَنْ مُوسَى بْنِ الْمُغِيرَةِ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ قَالَ: ذَكَرَ عَلِيٌّ ع عِنْدَ ابْنِ عَبَّاسٍ بَعْدَ وَفَاتِهِ فَقَالَ وَا أَسَفَاهْ عَلَى أَبِي الْحَسَنِ مَضَى وَ اللَّهِ مَا غَيَّرَ وَ لَا بَدَّلَ وَ لَا قَصَّرَ وَ لَا جَمَعَ وَ لَا مَنَعَ وَ لَا آثَرَ إِلَّا اللَّهَ وَ اللَّهِ لَقَدْ كَانَتِ الدُّنْيَا أَهْوَنَ عَلَيْهِ مِنْ شِسْعِ نَعْلِهِ لَيْثٌ فِي الْوَغَى بَحْرٌ فِي الْمَجَالِسِ حَكِيمٌ فِي الْحُكَمَاءِ هَيْهَاتَ قَدْ مَضَى إِلَى الدَّرَجَاتِ الْعُلَى.
(The book) ‘Al Amaali’ of Al Sadouq – Al Talaqany, from Muhammad Bin Jareer Al Tabari, from Al-Hassan Bin Muhammad Bin Muhammad Bin Abdul Rahman Al Makhzumy, from Muhammad Bin Abu Yafour, from Musa Bin Abu Ayoub Al Tameemi, from Musa Bin Al Mugheira, from Al Zahhak Bin Muzahim who said,
‘Ali-asws was mentioned in the presence of Ibn Abbas after his-asws expiry. He said, ‘O the regret upon Abu Al-Hassan-asws. By Allah-azwj! He-asws passed away, neither having changed, nor replaced, nor been deficient, nor having amassed, nor prevented, nor preferring (anyone) except Allah-azwj. By Allah-azwj! The world had been of least importance to him-asws than even the strap of his-asws slipper. A lion during the battle, and ocean (of knowledge) in the gathering, a wise among the wise ones. Far be it! He-asws has passed away to the lofty ranks’’.[3]
4- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: كَسَا عَلِيٌّ ع النَّاسَ بِالْكُوفَةِ وَ كَانَ فِي الْكِسْوَةِ بُرْنُسُ خَزٍّ فَسَأَلَهُ إِيَّاهُ الْحَسَنُ فَأَبَى أَنْ يُعْطِيَهُ إِيَّاهُ وَ أَسْهَمَ عَلَيْهِ بَيْنَ الْمُسْلِمِينَ فَصَارَ لِفَتًى مِنْ هَمْدَانَ فَانْقَلَبَ بِهِ الْهَمْدَانِيُّ فَقِيلَ لَهُ إِنَّ حَسَناً كَانَ سَأَلَهُ أَبَاهُ فَمَنَعَهُ إِيَّاهُ فَأَرْسَلَ بِهِ الْهَمْدَانِيُّ إِلَى الْحَسَنِ ع فَقَبِلَهُ.
(The book) ‘Qurb Al Asnad’ – Abu Al Bakhtari,
‘From Ja’far-asws from his-asws father-asws having said: ‘Ali-asws clothed the people at Al-Kufa and among the garments there was a woollen mantle. Al-Hassan-asws asked his-asws father-asws for it, but he-asws refused to give it to him-asws and drew lots upon it between the Muslims and if came out for a youth from Hamdan. The Hamdany went with it. It was said to him, ‘Hassan-asws had asked his-asws father-asws for it but he-asws refused to give it to him-asws’. The Hamdany sent it to Al-Hassan-asws, and he-asws accepted it’’.[4]
5- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ أَبِي حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع كُلَّ بُكْرَةٍ يَطُوفُ فِي أَسْوَاقِ الْكُوفَةِ سُوقاً سُوقاً وَ مَعَهُ الدِّرَّةُ عَلَى عَاتِقِهِ وَ كَانَ لَهَا طَرَفَانِ وَ كَانَتْ تُسَمَّى السَّبِيبَةَ
(The book) ‘Al Amaali’ of Al Sadouq – ‘My father, from Sa’ad, from Ibn Hashim, from Ibn Abu Najran, from Ibn Abu Humeyrd, from Ibn Qays,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws Ali-asws used to go around in the markets every morning, market by market, and with him-asws would be a whip upon his-asws shoulder, and there were two edges to it, and it was called ‘Al-Sabeeba’.
فَيَقِفُ عَلَى سُوقٍ سُوقٍ فَيُنَادِي يَا مَعْشَرَ التُّجَّارِ قَدِّمُوا الِاسْتِخَارَةَ وَ تَبَرَّكُوا بِالسُّهُولَةِ وَ اقْتَرِبُوا مِنَ الْمُبْتَاعِينَ وَ تَزَيَّنُوا بِالْحِلْمِ وَ تَنَاهَوْا عَنِ الْكَذِبِ وَ الْيَمِينِ وَ تَجَافَوْا عَنِ الظُّلْمِ وَ أَنْصِفُوا الْمَظْلُومِينَ وَ لَا تَقْرَبُوا الرِّبَا وَ أَوْفُوا الْكَيْلَ وَ الْمِيزانَ وَ لا تَبْخَسُوا النَّاسَ أَشْياءَهُمْ وَ لا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ يَطُوفُ فِي جَمِيعِ أَسْوَاقِ الْكُوفَةِ فَيَقُولُ هَذَا
He-asws would pause at market by market and call out: ‘Community of traders! Bring forward the good stuff and you will be blessed with ease, and draw closer to the customers and adorn yourselves with the leniency, and stay away from the lying, and the swearing, and shy away from being unjust and be fair to the oppressed, and do not go near the usury (interest), and Fulfil the measures and the weights with fairness, and do not undervalue the people of their things and do not make mischief in the land as corrupters [11:85], going around in the entirety of the markets of Al-Kufa, and he-asws was saying that.
ثُمَّ يَقُولُ
| تَفْنَى اللَّذَاذَةُ مِمَّنْ نَالَ صَفْوَتَهَا | مِنَ الْحَرَامِ وَ يَبْقَى الْإِثْمُ وَ الْعَارُ | |
| تَبْقَى عَوَاقِبُ سَوْءٍ فِي مَغَبَّتِهَا | لَا خَيْرَ فِي لَذَّةٍ مِنْ بَعْدِهَا النَّارُ |
Then he-asws said (couplets): ‘The pleasures have run out from the ones who attained it goodness from the Prohibitions, and there remains the sin and the shame. There remain the evil consequences of its enjoyment. There is no good in any pleasure when after it is the Fire’’.[5]
جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ إِلَى قَوْلِهِ مُفْسِدِينَ قَالَ فَيَطُوفُ فِي جَمِيعِ الْأَسْوَاقِ أَسْوَاقِ الْكُوفَةِ ثُمَّ يَرْجِعُ فَيَقْعُدُ لِلنَّاسِ
(The book) ‘Al Majalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Mahboub, from Ibn Abu Al Miqdam,
‘From Abu Ja’far-asws – similar to it upon to His-azwj Words: corrupters [11:85]. He-asws said: ‘He-asws would go around in the entirety of the markets, markets of Al-Kufa, then he-asws would return and sit to the people (for the judgments)’.
قَالَ فَكَانُوا إِذَا نَظَرُوا إِلَيْهِ قَدْ أَقْبَلَ إِلَيْهِمْ قَالَ يَا مَعْشَرَ النَّاسِ أَمْسَكُوا أَيْدِيَهُمْ وَ أَصْغَوْا إِلَيْهِ بِآذَانِهِمْ وَ رَمَقُوهُ بِأَعْيُنِهِمْ حَتَّى يَفْرُغَ مِنْ كَلَامِهِ فَإِذَا فَرَغَ قَالُوا السَّمْعَ وَ الطَّاعَةَ يَا أَمِيرَ الْمُؤْمِنِينَ.
He-asws said: ‘Whenever they looked at him-asws to be coming towards them saying: ‘O community of people!’, they would withhold their hands (from trading) and listen to him-asws with their ears, and they stared at him-asws with their eyes until he-asws was free from his-asws speech. When he-asws was free, they would say, ‘The listening and the obeying, O Amir Al-Momineen-asws!’’[6]
6- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ رَفَعَهُ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ ذَكَرَ عَنْ آبَائِهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَتَبَ إِلَى عُمَّالِهِ أَدِقُّوا أَقْلَامَكُمْ وَ قَارِبُوا بَيْنَ سُطُورِكُمْ وَ احْذِفُوا عَنِّي فُضُولَكُمْ وَ اقْصِدُوا قَصْدَ الْمَعَانِي وَ إِيَّاكُمْ وَ الْإِكْثَارَ فَإِنَّ أَمْوَالَ الْمُسْلِمِينَ لَا تَحْتَمِلُ الْإِضْرَارَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Sahl, from Ibn Yazeed, from Muhammad Bin Ibrahim Al Nowfaly, raising it to,
‘Ja’far-asws Bin Muhammad-asws mentioning from his-asws forefathers: ‘Amir Al-Momineen-asws wrote to his-asws office bearers: ‘Hold the pens by your fingertips, and separate between the lines, and delete your vanities away from me-asws, and be brief aiming for the meaning, and beware of the frequenting, for the wealth of the Muslims cannot bear the damage!’’[7]
7- ل، الخصال مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحُسَيْنِ الْبَغْدَادِيُّ عَنْ أَحْمَدَ بْنِ الْفَضْلِ الْأَهْوَازِيِّ عَنْ بَكْرِ بْنِ أَحْمَدَ الْقَصْرِيِّ عَنْ زَيْدِ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: خَرَجَ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ وَ طَلْحَةُ وَ الزُّبَيْرُ وَ سَعْدٌ وَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَ غَيْرُ وَاحِدٍ مِنَ الصَّحَابَةِ- يَطْلُبُونَ النَّبِيَّ ص فِي بَيْتِ أُمِّ سَمْلَةَ
(The book) ‘Al Khisaal’ – Muhammad Bin Ahmad Bin Al-Husayn Al Baghdadi, from Ahmad Bin Al Fazl Al Ahwazy, from Bakr Bin Ahmad Al Qasry,
‘From Zayd, son of Musa-asws Bin Ja’far-asws, from his forefathers-asws, from Ali-asws having said: ‘Abu Bakr, and Umar, and Usman, and Talha, and Al-Zubeyr, and Sa’ad, and Abdul Rahman Bin Awf, and someone else from the companions went out seeking the Prophet-saww in the house of Umm Salama-ra.
فَوَجَدُونِي عَلَى الْبَابِ جَالِساً فَسَأَلُونِي عَنْهُ فَقُلْتُ يَخْرُجُ السَّاعَةَ فَلَمْ يَلْبَثْ أَنْ خَرَجَ وَ ضَرَبَ بِيَدِهِ عَلَى ظَهْرِي فَقَالَ كَبِّرْ يَا ابْنَ أَبِي طَالِبٍ فَإِنَّكَ تُخَاصِمُ النَّاسَ بَعْدِي بِسِتِّ خِصَالٍ فَتَخْصِمُهُمْ لَيْسَتْ فِي قُرَيْشٍ مِنْهَا شَيْءٌ
They found me-asws seated by the door. They asked me-asws about him-saww. I-asws said: ‘He-saww will come out in a moment’. It was not long before he-saww came out and struck his-saww hand upon my-asws back and said: ‘Exclaim Takbeer O son-asws of Abu Talib-asws, for you-asws will be contending the people after me-saww with six qualities. You-asws will contend (compete) them that there isn’t anything in Quraysh anything from these.
إِنَّكَ أَوَّلُهُمْ إِيمَاناً بِاللَّهِ وَ أَقْوَمُهُمْ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ وَ أَوْفَاهُمْ بِعَهْدِ اللَّهِ وَ أَرْأَفُهُمْ بِالرَّعِيَّةِ وَ أَعْلَمُهُمْ بِالْقَضِيَّةِ وَ أَقْسَمُهُمْ بِالسَّوِيَّةِ وَ أَقْضَاهُمْ عِنْدَ اللَّهِ عَزَّ وَ جَلَ.
You-asws are first of them in Eman with Allah-azwj, and their straightest with the Commands of Allah-azwj Mighty and Majestic, and their most loyal with the Pact of Allah-azwj, and their most kindest with the citizens, and their most working with the judgments, and their fairest of the distributions, and their most judicial in the Presence of Allah-azwj Mighty and Majestic’’.[8]
8- ل، الخصال الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مَعْمَرٍ عَنْ عَمَّارِ بْنِ يَاسِرٍ وَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالا قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع أُحَاجُّكَ يَوْمَ الْقِيَامَةِ فَأُحَاجُّكَ بِالنُّبُوَّةِ وَ تُحَاجُّ قَوْمَكَ فَتُحَاجُّهُمْ بِسَبْعِ خِصَالٍ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الْعَدْلِ فِي الرَّعِيَّةِ وَ الْقَسْمِ بِالسَّوِيَّةِ وَ الْأَخْذِ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Khisaal’ – Al Qattan, from Ibn Zakariya Al Qatan, from Ibn Habeeb, from Ibn Bahloul, from Abdul Rahman Bin Al Aswad, from Muhammad Bin Abdullah Bin Abdul Rahman Bin Ma’mar, from Ammar Bin Yasser and from Jabir Bin Abdullah who both said,
‘Rasool-Allah-saww said to Ali-asws: ‘I-saww shall argue with you-asws on the Day of Qiyamah, arguing with the Prophet-hood, and you-asws will argue with your-asws people, arguing with them with seven characteristics – establishing the Salat, and giving the Zakat, and enjoining the good, and forbidding from the evil, and the justice among the citizens, and distributions with the fairness, and the taking with the Commands of Allah-azwj Mighty and Majestic.
أَ مَا عَلِمْتَ يَا عَلِيُّ أَنَّ إِبْرَاهِيمَ ع مُوَافِينَا يَوْمَ الْقِيَامَةِ فَيُدْعَى فَيُقَامُ عَنْ يَمِينِ الْعَرْشِ فَيُكْسَى مِنْ كِسْوَةِ الْجَنَّةِ وَ يُحَلَّى مِنْ حُلِيِّهَا وَ يَسِيلُ لَهُ مِيزَابٌ مِنْ ذَهَبٍ مِنَ الْجَنَّةِ فَيَهَبُ مِنَ الْجَنَّةِ مَا هُوَ أَحْلَى مِنَ الشَّهْدِ وَ أَبْيَضُ مِنَ اللَّبَنِ وَ أَبْرَدُ مِنَ الثَّلْجِ
Don’t you-asws know, O Ali-asws, that Ibrahim-as will be with us-asws on the Day of Qiyamah. He-as will be called, so he-as would stand in front of the Throne. He-as will be clothed with apparels of Paradise and ornamented from its ornaments, and a golden spout will flow for him-as from the Paradise. So, he-as will be Gifted from the Paradise what is sweeter than the honey, and whiter than the milk, and colder than the snow.
وَ أُدْعَى أَنَا فَأُقَامُ عَنْ شِمَالِ الْعَرْشِ فَيُفْعَلُ بِي مِثْلُ ذَلِكَ ثُمَّ تُدْعَى أَنْتَ يَا عَلِيُّ فَيُفْعَلُ بِكَ مِثْلُ ذَلِكَ
And I-saww shall be called on the left of the Throne and He-azwj will Deal with me-saww like that. Then you-asws will be called, O Ali-asws, and He-azwj will Deal with you-asws like that.
أَ مَا تَرْضَى يَا عَلِيُّ أَنْ تُدْعَى إِذَا دُعِيتُ أَنَا وَ تُكْسَى إِذَا كُسِيتُ أَنَا وَ تُحَلَّى إِذَا حُلِّيتُ أَنَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَنِي أَنْ أُدْنِيَكَ فَلَا أُقْصِيَكَ وَ أُعَلِّمَكَ وَ لَا أَجْفُوَكَ وَ حَقّاً عَلَيْكَ أَنْ تَعِيَ وَ حَقّاً عَلَيَّ أَنْ أُطِيعَ رَبِّي تَبَارَكَ وَ تَعَالَى.
Are you-asws not pleased, O Ali-asws, that you-asws will be called when I-saww am called, and you-asws will be clothed when I-saww am clothed, and you-asws will be ornamented when I-saww am ornamented? Allah-azwj Mighty and Majestic Commanded me-saww that I-saww draw you-asws closer, so I-saww will not narrate to you-asws, and teach you-asws, and not deprive you-asws, and there is a right upon you-asws that you retain (it), and a right upon me-saww that I-saww obey my-saww Lord-azwj Blessed and Exalted’’.[9]
9- ل، الخصال ابْنُ مُوسَى عَنِ الْعَلَوِيِّ عَنِ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ حُمَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الْقُدُّوسِ عَنِ الْأَعْمَشِ عَنْ مُوسَى بْنِ طَرِيفٍ عَنْ عَبَايَةَ بْنِ رِبْعِيٍّ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أُحَاجُّ النَّاسَ يَوْمَ الْقِيَامَةِ بِسَبْعٍ إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الْقَسْمِ بِالسَّوِيَّةِ وَ الْعَدْلِ فِي الرَّعِيَّةِ وَ إِقَامِ الْحُدُودِ.
(The book) ‘Al Khisaal’ – Ibn Musa, from Al Alawy, from Al Fazary, from Muhammad Bin Humeyd, from Abdullah Bin Abdul Qudous, from Al Amsh, from Musa Bin Tareyf, from Abaya Bin Rabie who said,
‘Ali-asws Bin Abu Talib-asws said: ‘I-asws shall argue the people on the Day of Qiyamah with seven (matters) – establishing the Salat, and giving the Zakat, and enjoining the good, and forbidding from the evil, and distributing with the fairness, and the justice among the citizens, and establishing the legal penalties’’.[10]
10- ل، الخصال الْحَسَنُ بْنُ مُحَمَّدٍ السَّكُونِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحَضْرَمِيِّ عَنْ خَلَفِ بْنِ خَالِدٍ عَنْ بِشْرِ بْنِ إِبْرَاهِيمَ عَنْ ثَوْرِ بْنِ يَزِيدَ عَنْ خَالِدِ بْنِ مَعْدَانَ عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: قَالَ النَّبِيُّ ص لِعَلِيٍّ ع أُخَاصِمُكَ بِالنُّبُوَّةِ وَ لَا نَبِيَّ بَعْدِي وَ تُخَاصِمُ النَّاسَ بِسَبْعٍ وَ لَا يُحَاجُّكَ فِيهِنَّ أَحَدٌ مِنْ قُرَيْشٍ لِأَنَّكَ أَنْتَ أَوَّلُهُمْ إِيمَاناً وَ أَوْفَاهُمْ بِعَهْدِ اللَّهِ وَ أَقْوَمُهُمْ بِأَمْرِ اللَّهِ وَ أَقْسَمُهُمْ بِالسَّوِيَّةِ وَ أَعْدَلُهُمْ فِي الرَّعِيَّةِ وَ أَبْصَرُهُمْ فِي الْقَضِيَّةِ وَ أَعْظَمُهُمْ عِنْدَ اللَّهِ مَزِيَّةً.
(The book) ‘Al Khisaal’ – Al-Hassan Bin Muhammad Al Sakuny, from Muhammad Bin Abdullah Al Hazramy, from Khalaf Bin Khalid, from Bishr Bin Ibrahim, from Sowr Bin Yazeed, from Khalid Bin Ma’dan, from Muaz Bin Jabal who said,
‘The Prophet-saww said to Ali-asws: ‘I-saww shall content you-asws with the Prophet-hood, and there is no Prophet-as after me-saww, and you-asws will contend the people with seven (matters), and no one from the Quraysh will (be able to) argue with you regarding these, because you-asws are their first in Eman, and their most loyal with the Covenant of Allah-azwj, and their straightest with the Commands of Allah-azwj, and their fairest with the distribution, and most of judicial of them among the citizens, and their most insightful in the judgments, and with most magnificent privileges than them in the Presence of Allah-azwj’’.[11]
11- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ مَعْرُوفٍ عَنْ أَخِيهِ عُمَرَ عَنْ جَعْفَرِ بْنِ عُقْبَةَ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنَّ عَلِيّاً ع لَمْ يَبِتْ بِمَكَّةَ بَعْدَ إِذْ هَاجَرَ مِنْهَا حَتَّى قَبَضَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ
(The books) ‘Illal Al Sharaie’, (and) ‘Uyoon Akhbar Al Reza-asws’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Muhammad Bin Marouf, from his brother Umar, from Ja’far Bin Uqbah,
‘From Abu Al-Hassan-asws having said: ‘Ali-asws did not spend any night at Makkah after having emigrated from it until Allah-azwj Mighty and Majestic Captured (his-asws soul) to Him-azwj’.
قَالَ قُلْتُ لَهُ وَ لِمَ ذَاكَ قَالَ كَانَ يَكْرَهُ أَنْ يَبِيتَ بِأَرْضٍ قَدْ هَاجَرَ مِنْهَا رَسُولُ اللَّهِ وَ كَانَ يُصَلِّي الْعَصْرَ وَ يَخْرُجُ مِنْهَا وَ يَبِيتُ بِغَيْرِهَا.
He (the narrator) said, ‘I said, ‘And why is that so?’ He-asws said: ‘He-asws disliked spending a night in a land Rasool-Allah-saww had emigrated away from it, and he-asws would pray Al-Asr Salat and exit from it and spend the night somewhere else’’.[12]
12- ما، الأمالي للشيخ الطوسي حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنْ مُسْلِمٍ عَنْ هِلَالِ بْنِ مُسْلِمٍ الْجَحْدَرِيِّ قَالَ سَمِعْتُ جَدِّي حُرَّةَ أَوْ حَوَّةَ قَالَ: شَهِدْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع أُتِيَ بِمَالٍ عِنْدَ الْمَسَاءِ فَقَالَ اقْسِمُوا هَذَا الْمَالَ فَقَالُوا قَدْ أَمْسَيْنَا يَا أَمِيرَ الْمُؤْمِنِينَ فَأَخِّرْهُ إِلَى غَدٍ فَقَالَ لَهُمْ تَقْبَلُونَ أَنْ أَعِيشَ إِلَى غَدٍ فَقَالُوا مَا ذَا بِأَيْدِينَا قَالَ فَلَا تُؤَخِّرُوهُ حَتَّى تَقْسِمُوهُ فَأُتِيَ بِشَمْعٍ فَقَسَمُوا ذَلِكَ الْمَالَ مِنْ تَحْتِ لَيْلَتِهِمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Hamawiya, from Abu Al-Husayn, from Abu Khaleefa, from Muslim, from Hilal Bin Muslim Al Jahdary who said, ‘I heard my grandfather Hurrah or Hawwah who said,
‘I witnessed Ali-asws Bin Abu Talib-asws having brought wealth in the evening. He-asws said: ‘Distribute this wealth!’ They said, ‘We are in the evening, O Amir Al-Momineen-asws, so delay it to the morning’. He-asws said to them: ‘You are accepting that I-asws will be living to the morning?’ They said, ‘That is not in our hands’. He-asws said: ‘So, do not delay it until you distribute it’. He-asws came with a candle and they distributed that wealth during their night’’.[13]
13- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنِ ابْنِ سَمَّاكٍ عَنْ أَبِي غِلَابَةَ الرَّقَاشِيِّ عَنْ عَازِمِ بْنِ الْفَضْلِ عَنْ أَبِي يَحْيَى صَاحِبِ السَّفَطِ قَالَ وَ قَدْ ذَكَرْتُهُ لِحَمَّادِ بْنِ زَيْدٍ فَعَرَفَهُ عَنْ مَعْمَرِ بْنِ زِيَادٍ أَنَّ أَبَا مَطَرٍ حَدَّثَهُ قَالَ: كُنْتُ بِالْكُوفَةِ فَمَرَّ عَلَيَّ رَجُلٌ فَقَالُوا هَذَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ فَتَبِعْتُهُ فَوَقَفَ عَلَى خَيَّاطٍ فَاشْتَرَى مِنْهُ قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ فَلَبِسَهُ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي سَتَرَ عَوْرَتِي وَ كَسَانِي الرِّيَاشَ ثُمَّ قَالَ هَكَذَا كَانَ رَسُولُ اللَّهِ ص يَقُولُ إِذَا لَبِسَ قَمِيصاً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Ibn Sammak, from Abu Gilabah Al Raqashy, from Aazim Bin Al Fazl, from Abu Yahya author of ‘Al Safat’, said and mentioned it to Himmar Bin Zayd, and he knew it from Ma’mar Bin Ziyad that Abu Matar narrated it saying,
‘I was at Al-Kufa and Ali-asws passed by a man. They said, ‘This is Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws!’ He said, ‘Follow him-asws!’ He-asws paused at the tailors and bought a shirt from him for three Dirhams. He-asws said:
الْحَمْدُ لِلَّهِ الَّذِي سَتَرَ عَوْرَتِي وَ كَسَانِي الرِّيَاشَ
‘The Praise is for Allah-azwj Who Veiled my-asws bareness and Clothed me-asws the feathers’. Then he-asws said: ‘Like this Rasool-Allah-saww used to say when he-asws wore a shirt’’.[14]
14- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: أَتَى أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَصْحَابَ الْقُمُصِ فَسَاوَمَ شَيْخاً مِنْهُمْ فَقَالَ يَا شَيْخُ بِعْنِي قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ فَقَالَ الشَّيْخُ حُبّاً وَ كَرَامَةً فَاشْتَرَى مِنْهُ قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Al-Husayn-asws Bin Ali-asws having said: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws came to the owners (sellers) of the shirts and bargain with an old man from them. He-asws said: ‘O sheykh! Sell me-asws a shirt for three Dirhams’. The sheykh said, ‘Love and honour!’ So, he-asws bought a shirt from him for three Dirhams.
فَلَبِسَهُ مَا بَيْنَ الرُّسْغَيْنِ إِلَى الْكَعْبَيْنِ وَ أَتَى الْمَسْجِدَ فَصَلَّى فِيهِ رَكْعَتَيْنِ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنِي مِنَ الرِّيَاشِ مَا أَتَجَمَّلُ بِهِ فِي النَّاسِ وَ أُؤَدِّي فِيهِ فَرِيضَتِي وَ أَسْتُرُ بِهِ عَوْرَتِي
He-asws wore it what is between the two wrists to the two heels and came to the Masjid and prayed two Cycles Salat in it. Then he-asws said: ‘The Praise is for Allah-azwj Who Graced me-asws from the feathers what I-asws can beautify with it among the people, and fulfil my-asws Obligations in it, and cover my-asws bareness with it’.
فَقَالَ لَهُ رَجُلٌ يَا أَمِيرَ الْمُؤْمِنِينَ أَ عَنْكَ نَرْوِي هَذَا أَوْ شَيْءٌ سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ص- قَالَ بَلْ شَيْءٌ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ- سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ ذَلِكَ عِنْدَ الْكِسْوَةِ.
A man said to him, ‘O Amir Al-Momineen-asws! Shall we report this as being from you-asws or is it a thing you-asws heard from Rasool-Allah-saww?’ He-asws said: ‘But (report it as) as thing I-asws heard it from Rasool-Allah-saww. I-asws heard Rasool-Allah-saww saying that during wearing the clothes’’.[15]
15- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ بِلَالٍ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْأَصْبَهَانِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ أَبِي سَيْفٍ عَنْ عَلِيِّ بْنِ حُبَابٍ عَنْ رَبِيعَةَ وَ عُمَارَةَ أَنَّ طَائِفَةً مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع مَشَوْا إِلَيْهِ عِنْدَ تَفَرُّقِ النَّاسِ عَنْهُ وَ فِرَارِ كَثِيرٍ مِنْهُمْ إِلَى مُعَاوِيَةَ طَلَباً لِمَا فِي يَدَيْهِ مِنَ الدُّنْيَا فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ أَعْطِ هَذِهِ الْأَمْوَالَ وَ فَضِّلْ هَؤُلَاءِ الْأَشْرَافَ مِنَ الْعَرَبِ وَ قُرَيْشٍ عَلَى الْمَوَالِي وَ الْعَجَمِ وَ مَنْ نَخَافُ عِيَّهُ مِنَ النَّاسِ فِرَارَهُ إِلَى مُعَاوِيَةَ
(The books) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ali Bin Bilal, from Ali Bin Abdullah Al Asbahany, from Ibrahim Bin Muhammad Al Saqafy, from Muhammad Bin Abdullah Bin Usman, from Ali Bin Abu Sayf, from Ali Bin Hubab, from Rabie and Umarah,
‘A group from the companions of Amir Al-Momineen Ali-asws Bin Abu Talib-asws walked to him-asws during the dispersal of the people away from him-asws and most of them had fled to Muawiya seeking what was in his hands of the world. They said, ‘O Amir Al-Momineen-asws! Give this wealth and surplus to these noblemen from the Arabs and Quraysh over (more than) the slaves and the non-Arabs, and ones from the people we fear his opposition and his fleeing to Muawiya’.
فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ لَا وَ اللَّهِ مَا أَفْعَلُ مَا طَلَعَتْ شَمْسٌ وَ لَاحَ فِي السَّمَاءِ نَجْمٌ وَ اللَّهِ لَوْ كَانَ مَالُهُمْ لِي لَوَاسَيْتُ بَيْنَهُمْ وَ كَيْفَ وَ إِنَّمَا هُوَ أَمْوَالُهُمْ
Amir Al-Momineen-asws said to them: ‘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 rises, and the stars are shining in the sky! By Allah-azwj! Even if their wealth was mine, I-asws would have equalised between them, and how can I-asws, and rather it is their wealth (I-asws only a custodian)?’
قَالَ ثُمَّ أَتَمَ أَمِيرُ الْمُؤْمِنِينَ ع طَوِيلًا سَاكِتاً ثُمَّ قَالَ مَنْ كَانَ لَهُ مَالٌ وَ مَأْوَاهُ فَسَادٌ فَإِنَّ إِعْطَاءَ الْمَالِ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ إِنْ كَانَ ذِكْراً لِصَاحِبِهِ فِي الدُّنْيَا فَهُوَ تَضْيِيعُهُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ لَمْ يَضَعْ رَجُلٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَّمَهُ اللَّهُ شُكْرَهُمْ وَ كَانَ لِغَيْرِهِ وُدُّهُمْ
Then Amir Al-Momineen-asws was silent for a long time, then said: ‘The one who has wealth for him, and his shelter is corruption, then his giving the wealth in other than its right is a squandering and extravagance, and if he were to mention it to his companion in the world, he would be wasting it in the Presence of Allah-azwj Mighty and Majestic; and no man would waste his wealth in other than its right and with other than its rightful ones, except Allah-azwj would Deprive him of their gratefulness, and their cordiality would be for someone else.
فَإِنْ بَقِيَ مَعَهُ مَنْ يَوَدُّهُ وَ يُظْهِرُ لَهُ الشُّكْرَ فَإِنَّمَا هُوَ مَلِقٌ يَكْذِبُ يُرِيدُ التَّقَرُّبَ بِهِ إِلَيْهِ لِيَنَالَ مِنْهُ مِثْلَ الَّذِي كَانَ يَأْتِي إِلَيْهِ مِنْ قَبْلُ فَإِنْ زَلَّتْ بِصَاحِبِهِ النَّعْلُ فَاحْتَاجَ إِلَى مَعُونَتِهِ أَوْ مُكَافَاتِهِ فَشَرُّ خَلِيلٍ وَ أَلْأَمُ خَدِينٍ
If there remains someone who loves him and manifest the gratefulness to him, so rather he would be impersonating, lying, intending the closeness with him so that he can still attain from him similar to that which he had been given before. If the slipper slips with his companion, he will strive to assist him or suffice him. So, evil is the friend and the mother of deceptions.
وَ مَنْ صَنَعَ الْمَعْرُوفَ فِيمَا آتَاهُ فَلْيَصِلْ لَهُ الْقَرَابَةَ وَ لْيُحْسِنْ فِيهِ الضِّيَافَةَ وَ لْيَفُكَّ بِهِ الْعَانِيَ وَ لْيُعِنْ بِهِ الْغَارِمَ وَ ابْنَ السَّبِيلِ وَ الْفُقَرَاءَ وَ الْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ وَ لْيُصْبِرْ نَفْسَهُ عَلَى النَّوَائِبِ وَ الْحُقُوقِ فَإِنَّ الْفَوْزَ بِهَذِهِ الْخِصَالِ شَرَفُ مَكَارِمِ الدُّنْيَا وَ دَرْكُ فَضَائِلِ الْآخِرَةِ.
And the one who does the good in what he gives, let him connect (help) the relatives of his, and let him be good with the guests in it, and let him redeem the sufferers, and let him assist the ones in debt with it, and the wayfarer, and the poor, and the fighters in the Way of Allah-azwj, and let him be patient upon the deputies and the rights, for the ones succeeding with these qualities would have noble honours in the world and achieve the merits of the Hereafter’’.[16]
16- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ لَوْ لَا أَنَّ الْمَكْرَ وَ الْخَدِيعَةَ فِي النَّارِ لَكُنْتُ أَمْكَرَ الْعَرَبِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim, raising it, said,
‘Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Had it not been that the plotters and the deceivers would be in the Fire, I-asws would have been the most plotting of the Arabs’’.[17]
17- ثو، ثواب الأعمال الْعَطَّارُ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ حَبِيبِ بْنِ سِنَانٍ عَنْ زَاذَانَ قَالَ سَمِعْتُ عَلِيّاً ع يَقُولُ لَوْ لَا أَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ الْمَكْرَ وَ الْخَدِيعَةَ وَ الْخِيَانَةَ فِي النَّارِ لَكُنْتُ أَمْكَرَ الْعَرَبِ.
(The book) ‘Sawaab Al Amaal’ – Al Attar, from Sa’ad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud, from Habeeb Bin Sinan, from Zazan who said,
‘I heard Ali-asws saying: ‘Had it not been that I-asws heard Rasool-Allah-saww saying: ‘The plot and the deception and the betrayal (would lead to be) in the Fire, I-asws would have been the most plotting of the Arabs’’.[18]
18- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لِلنَّاسِ بِالْكُوفَةِ يَا أَهْلَ الْكُوفَةِ أَ تَرَوْنِي لَا أَعْلَمُ مَا يُصْلِحُكُمْ بَلَى وَ لَكِنِّي أَكْرَهُ أَنْ أُصْلِحَكُمْ بِفَسَادِ نَفْسِي.
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Abu Umeyr, from Hisham raising it to,
‘Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws was saying to the people at Al-Kufa: ‘O people of Al-Kufa! Are you viewing that I-asws do not know what can correct you all? Yes, but I-asws do not like to correct you all by spoiling myself-asws’’.[19]
19- شا، الإرشاد أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ عَنْ مُحَمَّدِ بْنِ مَيْمُونٍ الْبَزَّازِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَلِيٍّ زِيَادِ بْنِ رُسْتُمَ عَنْ سَعِيدِ بْنِ كُلْثُومٍ قَالَ: كُنْتُ عِنْدَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَذَكَرَ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع- فَأَطْرَاهُ وَ مَدَحَهُ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ وَ اللَّهِ مَا أَكَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- مِنَ الدُّنْيَا حَرَاماً قَطُّ حَتَّى مَضَى لِسَبِيلِهِ وَ مَا عُرِضَ لَهُ أَمْرَانِ قَطُّ هُمَا لِلَّهِ رِضًا إِلَّا أَخَذَ بِأَشَدِّهِمَا عَلَيْهِ فِي دِينِهِ
(The book) ‘Al Irshad’ – Abu Muhammad Al-Hassan Bin Muhammad Bin Yahya, from his grandfather, from Abu Muhammad Al Ansari, from Muhammad Bin Maymoun Al Bazzaz, from Al-Husayn Bin Ulwan, from Abu Ali Zayd Bin Rustam, from Saeed Bin Kulsoum who said,
‘I was in the presence of Al-Sadiq Ja’far-asws Bin Muhammad-asws, and Amir Al-Momineen Ali-asws Bin Abu Talib-asws was mentioned. He-asws contextualised him-asws and praised him-asws with what he-asws was rightful of, then said: ‘By Allah-azwj! Ali-asws Bin Abu Talib-asws did not eat any Prohibited (stuff) from the world at all until he-asws passed on his-asws way, and not two matters were presented to him-asws at all, both being a Pleasure for Allah-azwj, except he-asws took with the one more difficult of the two upon him-asws in his-asws religion.
وَ مَا نَزَلَتْ بِرَسُولِ اللَّهِ ص نَازِلَةٌ قَطُّ إِلَّا دَعَاهُ ثِقَةً بِهِ وَ مَا أَطَاقَ عَمَلَ رَسُولِ اللَّهِ ص مِنْ هَذِهِ الْأُمَّةِ غَيْرَهُ وَ إِنْ كَانَ لَيَعْمَلُ عَمَلَ رَجُلٍ كَانَ وَجْهُهُ بَيْنَ الْجَنَّةِ وَ النَّارِ يَرْجُو ثَوَابَ هَذِهِ وَ يَخَافُ عِقَابَ هَذِهِ
And nothing befell Rasool-Allah-saww at all except he-saww called him-asws, trusting him-asws. And no one from this community endured the work of Rasool-Allah-saww apart from him-asws, and even if he-asws had to do the work of a man, his-asws attention would be between the Paradise and the Fire, hoping the Reward of this and fearing the consequences of this.
وَ لَقَدْ أَعْتَقَ مِنْ مَالِهِ أَلْفَ مَمْلُوكٍ فِي طَلَبِ وَجْهِ اللَّهِ وَ النَّجَاةِ مِنَ النَّارِ مِمَّا كَدَّ بِيَدَيْهِ وَ رَشَحَ مِنْهُ جَبِينُهُ وَ إِنْ كَانَ لَيَقُوتُ أَهْلَهُ بِالزَّيْتِ وَ الْخَلِّ وَ الْعَجْوَةِ وَ مَا كَانَ لِبَاسُهُ إِلَّا الْكَرَابِيسَ إِذَا فَضَلَ شَيْءٌ عَنْ يَدِهِ مِنْ كُمِّهِ دَعَا بِالْجَلَمِ فَقَصَّهُ.
And he-asws had liberated a thousand slaves from his-asws own wealth in seeking the Face of Allah-azwj and the salvation from the Fire, from what his-asws own had toiled, and his-asws forehead had sweated from and even if the daily bread of his-asws family was with the oil and the vinegar and the dates; and his-asws clothing wasn’t except the white cotton. When there was a surplus of anything from his-asws hand, from his-asws sleeve, he-asws called for the scissors and clipped it’’.[20]
20- سر، السرائر أَبَانُ بْنُ تَغْلِبَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي الْحَارِثِ الْهَمْدَانِيِّ قَالَ: جَاءَ جَمَاعَةٌ مِنْ قُرَيْشٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالُوا لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ فَضَّلْتَ الْأَشْرَافَ كَانَ أَجْدَرَ أَنْ يُنَاصِحُوكَ
(The book) ‘Al Saraair’ – Aban Bin Taghlib, from Ismail Bin Mihran, from Ubeydullah Bin Abu Al Haris Al Hamdany who said,
‘A group of Quraysh came to Amir Al-Momineen-asws and they said to him-asws, ‘If you were to prefer the noblemen (with more wealth) it would be worthier. They would advise you-asws’.
قَالَ فَغَضِبَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ أَيُّهَا النَّاسُ أَ تَأْمُرُونِّي أَنْ أَطْلُبَ الْعَدْلَ بِالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ وَ اللَّهِ لَا يَكُونُ مَا سَمَرَ السَّمِيرُ وَ مَا رَأَيْتُ فِي السَّمَاءِ نَجْماً
He (the narrator) said, ‘Amir Al-Momineen-asws was angered and said: ‘O you people! Are you instructing me-asws to seek the justice with the tyranny among the ones I-asws am ruling upon? By Allah-azwj! It will not happen for as long as the time remains and for as long as I-asws see a star in the sky.
وَ اللَّهِ لَوْ كَانَ مَالِي دُونَهُمْ لَسَوَّيْتُ بَيْنَهُمْ كَيْفَ وَ إِنَّمَا هُوَ مَالُهُمْ
By Allah-azwj! Even if it had been my-asws own wealth, I-asws would still have equalised between them. How, and rather it is their wealth’.
ثُمَّ قَالَ أَيُّهَا النَّاسُ لَيْسَ لِوَاضِعِ الْمَعْرُوفِ فِي غَيْرِ أَهْلِهِ إِلَّا مَحْمَدَةُ اللِّئَامِ وَ ثَنَاءُ الْجُهَّالِ فَإِنْ زَلَّتْ بِصَاحِبِهِ النَّعْلُ فَشَرُّ خَدِينٍ وَ شَرُّ خَلِيلٍ.
Then he-asws said: ‘O you people! It isn’t for a placed of the good in other than its rightful except praise of the blame-worthy and praise of the ignoramuses, if the slipper were to slip with his companion. Evil is the deception and evil is the friend’’.[21]
21- قب، المناقب لابن شهرآشوب حَمْزَةُ بْنُ عَطَاءٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ هَلْ يَسْتَوِي هُوَ وَ مَنْ يَأْمُرُ بِالْعَدْلِ قَالَ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَأْمُرُ بِالْعَدْلِ وَ هُوَ عَلى صِراطٍ مُسْتَقِيمٍ وَ رَوَى نَحْواً مِنْهُ أَبُو الْمَضَا عَنِ الرِّضَا ع.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Hamza Bin Ata’a,
‘From Abu Ja’far-asws regarding His-azwj Words: Are they equal, him and the one who orders with the justice, [16:76]. He-asws said: ‘He-asws is Ali Bin Abu Talib-asws ordering with the justice, and he is upon the Straight Path? [16:76]’. And it is reported approximate to it by Abu Al-Maza from Al-Reza-asws’’.[22]
فَضَائِلُ أَحْمَدَ قَالَ عَلِيٌّ ع أُحَاجُّ النَّاسَ يَوْمَ الْقِيَامَةِ بِتِسْعٍ بِإِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الْعَدْلِ فِي الرَّعِيَّةِ وَ الْقَسْمِ بِالسَّوِيَّةِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ إِقَامَةِ الْحُدُودِ وَ أَشْبَاهِهِ
Fazail of Ahmad,
‘Ali-asws said: ‘I-asws shall argue the people on the Day of Qiyamah with nine (matters) – establishing the Salat, and giving the Zakat, and enjoining of the good, and forbidding from the evil, and the justice among the citizens, and the distribution with the fairness, and the Jihad in the Way of Allah-azwj, and establishing the legal penalties, and its like’.
الْفَائِقُ إِنَّهُ بَعَثَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ وَ رَبِيعَةُ بْنُ الْحَارِثِ ابْنَيْهِمَا الْفَضْلَ بْنَ الْعَبَّاسِ وَ عَبْدَ الْمُطَّلِبِ بْنَ رَبِيعَةَ يَسْأَلَانِهِ أَنْ يَسْتَعْمِلَهُمَا عَلَى الصَّدَقَاتِ فَقَالَ عَلِيٌّ وَ اللَّهِ لَا نَسْتَعْمِلُ مِنْكُمْ أَحَداً عَلَى الصَّدَقَةِ
(The book) ‘Al-Fa’iq’ –Al-Abbas son of Abdul Muttalib-as and Rabie Bin Al Haris, sent their two sons Al-Fazl Bin Al-Abbas and Abdul Muttalib Bin Tabie, asking him-asws to employ them both upon the (collections of) charities. Ali-asws said: ‘By Allah-azwj! We-asws will not employ anyone of you upon the (collections of) charities!’
فَقَالَ رَبِيعَةُ هَذَا أَمْرُكَ نِلْتَ صِهْرَ رَسُولِ اللَّهِ ص فَلَمْ نَحْسُدْكَ عَلَيْهِ فَأَلْقَى عَلِيٌّ رِدَاءَهُ ثُمَّ اضْطَجَعَ عَلَيْهِ فَقَالَ أَنَا أَبُو الْحَسَنِ الْقَرْمُ وَ اللَّهِ لَا أَرِيمُ حَتَّى يَرْجِعَ إِلَيْكُمَا ابْنَاكُمَا بِحَوْرِ مَا بَعَثْتُمَا بِهِ
Rabie said, ‘This command you-asws have attained being a son-in-law of Rasool-Allah-saww, so we cannot envy you-asws upon it’. Ali-asws threw down his-asws armour then lied down upon it and said, ‘I-asws am Abu Al-Hassan-asws, the considerate. By Allah-azwj! I-asws will not budge until your two sons return to you with disappointment of what you had sent them with’.
قَالَ ص إِنَّ هَذِهِ الصَّدَقَةَ أَوْسَاخُ النَّاسِ وَ إِنَّهَا لَا تَحِلُّ لِمُحَمَّدٍ وَ لَا لِآلِ مُحَمَّدٍ.
He-asws said: ‘This charity is filth of the people, and these are not Permissible for Muhammad-saww and Progeny-asws of Muhammad-saww’’ (it is of no use to us – the Ahl Al-Bayt-asws) [23]
22- قب، المناقب لابن شهرآشوب نَزَلَ بِالْحَسَنِ بْنِ عَلِيٍّ ع ضَيْفٌ فَاسْتَقْرَضَ مِنْ قَنْبَرٍ رِطْلًا مِنَ الْعَسَلِ الَّذِي جَاءَ بِهِ مِنَ الْيَمَنِ فَلَمَّا قَعَدَ عَلِيٌّ ع لِيَقْسِمَهَا قَالَ يَا قَنْبَرُ قَدْ حَدَثَ فِي هَذَا الزِّقِّ حَدَثٌ قَالَ صَدَقَ فُوكَ وَ أَخْبَرَهُ الْخَبَرَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘A guest lodged with Al-Hassan-asws Bin Ali-asws, so he-asws borrowed an ounce of honey from Qanbar which he had come with from Al-Yemen. When Ali-asws sat to distribute it, he-asws said: ‘O Qanbar! Has any event occurred in this bag?’ He said, ‘Your-asws mouth speaks the truth’, and he informed him-asws the news.
فَهَمَّ بِضَرْبِ الْحَسَنِ ع فَقَالَ مَا حَمَلَكَ عَلَى أَنْ أَخَذْتَ مِنْهُ قَبْلَ الْقِسْمَةِ قَالَ إِنَّ لَنَا فِيهِ حَقّاً فَإِذَا أَعْطَيْتَنَاهُ رَدَدْنَاهُ
He-asws thought of hitting Al-Hassan-asws. He-asws said: ‘What carried you-asws upon taking from it before the distribution?’ He-asws said: ‘There is a right for us-asws in it. So, when you-asws give it, we-asws shall return it’.
قَالَ فِدَاكَ أَبُوكَ وَ إِنْ كَانَ لَكَ فِيهِ حَقٌّ فَلَيْسَ لَكَ أَنْ تَنْتَفِعَ بِحَقِّكَ قَبْلَ أَنْ يَنْتَفِعَ الْمُسْلِمُونَ بِحُقُوقِهِمْ لَوْ لَا أَنِّي رَأَيْتُ رَسُولَ اللَّهِ ص يُقَبِّلُ ثَنِيَّتَكَ لَأَوْجَعْتُكَ ضَرْباً
He-asws said: ‘May your-asws father-asws be sacrificed! And even if there was a right for you-asws in it, it isn’t for you-asws that you-asws should benefit with your-asws right before the Muslims have benefitted from their rights! Had I-asws not seen Rasool-Allah-saww kissing your-asws hands, I-asws would have pained you-asws with a strike’.
ثُمَّ دَفَعَ إِلَى قَنْبَرٍ دِرْهَماً وَ قَالَ اشْتَرِ بِهِ أَجْوَدَ عَسَلٍ يُقْدَرُ عَلَيْهِ
Then he-asws handed a Dirham to Qanbar and said: ‘But some new honey with it what you are able upon’.
قَالَ الرَّاوِي فَكَأَنِّي أَنْظُرُ إِلَى يَدَيْ عَلِيٍّ ع عَلَى فَمِ الزِّقِّ وَ قَنْبَرٌ يُقَلِّبُ الْعَسَلَ فِيهِ ثُمَّ شَدَّهُ وَ يَقُولُ اللَّهُمَّ اغْفِرْهَا لِلْحَسَنِ فَإِنَّهُ لَا يَعْرِفُ.
The reporter said, ‘It is as if I am looking at the hands of Ali-asws upon the opening of the bag (of honey) and Qanbar was turning the honey in it, then he-asws tied it and said: ‘O Allah-azwj! Forgive it for Al-Hassan-asws, for he-asws does not know’’. (derogatory[24]
بيان هذا الخبر إنما رواه من طرق المخالفين و نحن لا نصححه و على تقدير صحته يحتمل أن يكون أخذه ع قبل القسمة مع كون حقه فيها مكروها.
Explanation (by Majlisi) – ‘the way of the adversaries (despite it being in a Shia book), and we do not regard it as correct based on its validity, that he-asws would happen to take it before the distribution along with his-asws right in it being objectionable’’.
23– قب، المناقب لابن شهرآشوب فَضَائِلُ أَحْمَدَ أُمُّ كُلْثُومٍ يَا أَبَا صَالِحٍ لَوْ رَأَيْتَ أَمِيرَ الْمُؤْمِنِينَ ع وَ أُتِيَ بِأُتْرُجٍّ فَذَهَبَ الْحَسَنُ أَوِ الْحُسَيْنُ يَتَنَاوَلُ أُتْرُجَّةً فَنَزَعَهَا مِنْ يَدِهِ ثُمَّ أَمَرَ بِهِ فَقُسِمَ بَيْنَ النَّاسِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and), ‘Fazaail’ of Ahmad –
Umm Kulsoom, ‘O Abu Salih! If you could have seen Amir Al-Momineen-asws, and he-asws had been brought citrons, so Al-Hassan-asws or Al-Husayn-asws went to take a citron, but he-asws snatched it from his-asws hand, then ordered with it to be distributed between the people.
إِنَّ رَجُلًا مِنْ خَثْعَمٍ رَأَى الْحَسَنَ وَ الْحُسَيْنَ ع يَأْكُلَانِ خُبْزاً وَ بَقْلًا وَ خَلًّا فَقُلْتُ لَهُمَا أَ تَأْكُلَانِ مِنْ هَذَا وَ فِي الرَّحْبَةِ مَا فِيهَا فَقَالا مَا أَغْفَلَكَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع.
A man from Khas’am was Al-Hassan-asws and Al-Husayn-asws eating bread and vegetables and vinegar. He said to them-asws, ‘Are you-asws eating from this and in Al-Rahba there is what is therein?’ They-asws said: ‘We-asws are not heedless from Amir Al-Momineen-asws’’. (Derogatory)[25]
عَنْ زَاذَانَ أَنَّ قَنْبَراً قَدَّمَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع جَامَاتٍ مِنْ ذَهَبٍ وَ فِضَّةٍ فِي الرَّحْبَةِ وَ قَالَ إِنَّكَ لَا تَتْرُكُ شَيْئاً إِلَّا قَسَمْتَهُ فَخَبَأْتُ لَكَ هَذَا
From Zazan –
Qanbar forwarded to Amir Al-Momineen-asws a golden and a silver container in Al-Rahba and said, ‘You-asws do not leave anything except you-asws are distributing it, so I have hoarded this for you-asws’.
فَسَلَّ سَيْفَهُ وَ قَالَ وَيْحَكَ لَقَدْ أَحْبَبْتَ أَنْ تُدْخِلَ بَيْتِي نَاراً ثُمَّ اسْتَعْرَضَهَا بِسَيْفِهِ فَضَرَبَهَا حَتَّى انْتَثَرَتْ مِنْ بَيْنِ إِنَاءٍ مَقْطُوعٍ بَضْعَةً وَ ثَلَاثِينَ وَ قَالَ عَلَيَّ بِالْعُرَفَاءِ فَجَاءُوا فَقَالَ هَذَا بِالْحِصَصِ وَ هُوَ يَقُولُ
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | وَ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
He-asws unsheathed his-asws sword and said: ‘Woe be unto you! I-asws would have loved it if you would have entered fire into my-asws house (instead)!’ Then he-asws presented it and struck it with his-asws sword until it was scattered from between the container, some thirty pieces, and said: ‘To me-asws with the administrators!’ They came. He-asws said: ‘This is with the shares’, and he-asws said (a couplet), ‘This is my-asws felony and his choice in it, and every felon, his hand is to his mouth’’.[26]
جُمَلُ أَنْسَابِ الْأَشْرَافِ أَنَّهُ أَعْطَتْهُ الْخَادِمَةُ فِي بَعْضِ اللَّيَالِي قَطِيفَةً فَأَنْكَرَ دَفْأَهَا فَقَالَ مَا هَذِهِ قَالَتِ الْخَادِمَةُ هَذِهِ مِنْ قُطُفِ الصَّدَقَةِ قَالَ أَصْرَدْتُمُونَا بَقِيَّةَ لَيْلَتِنَا
The book) ‘Ansaab Al Sharaaf’ –
‘The maid gave him-asws a blanket in one of the nights. He-asws disliked it to be handed over. He-asws said: ‘What is this?’ The maid said, ‘This is from the blankets of charity’. He-asws said: ‘We-asws are able to endure the cold for the remainder of our night’.
وَ قَدِمَ عَلَيْهِ عَقِيلٌ فَقَالَ لِلْحَسَنِ اكْسُ عَمَّكَ فَكَسَاهُ قَمِيصاً مِنْ قُمُصِهِ وَ رِدَاءً مِنْ أَرْدِيَتِهِ فَلَمَّا حَضَرَ الْعِشَاءُ فَإِذَا هُوَ خُبْزٌ وَ مِلْحٌ فَقَالَ عَقِيلٌ لَيْسَ إِلَّا مَا أَرَى فَقَالَ أَ وَ لَيْسَ هَذَا مِنْ نِعْمَةِ اللَّهِ وَ لَهُ الْحَمْدُ كَثِيراً
And Aqeel came to him, so he-asws said to Al-Hassan-asws: ‘Give a garment to your-asws uncle’. So, he-asws gave him a shirt from his-asws shirt, and a robe from his-asws robes. When the dinner was presented, it was bread and salt. Aqeel said, ‘Isn’t there anything except what I see?’ He-asws said: ‘Or isn’t this from the Bounties of Allah-azwj? And for Him-azwj is the abundant Praise’.
فَقَالَ أَعْطِنِي مَا أَقْضِي بِهِ دَيْنِي وَ عَجِّلْ سَرَاحِي حَتَّى أَرْحَلَ عَنْكَ قَالَ فَكَمْ دَيْنُكَ يَا أَبَا يَزِيدَ قَالَ مِائَةُ أَلْفِ دِرْهَمٍ قَالَ لَا وَ اللَّهِ مَا هِيَ عِنْدِي وَ لَا أَمْلِكُهَا وَ لَكِنِ اصْبِرْ حَتَّى يَخْرُجَ عَطَائِي فَأُوَاسِيَكَهُ وَ لَوْ لَا أَنَّهُ لَا بُدَّ لِلْعِيَالِ مِنْ شَيْءٍ لَأَعْطَيْتُكَ كُلَّهُ
He said, ‘Give me what I can pay off my debts with and hasten my rest until I depart from you-asws!’ He-asws said: ‘How much is your debt, O Aba Yazeed?’ He said, ‘One hundred thousand Dirhams’. He-asws said: ‘No, by Allah-azwj! It is not in my possession, nor do I-asws own it, but be patient until my-asws wages come, then I-asws shall console you, and had it not been that there is no escape from giving something to my-asws dependants, I-asws would give you all of it’.
فَقَالَ عَقِيلٌ بَيْتُ الْمَالِ فِي يَدِكَ وَ أَنْتَ تُسَوِّفُنِي إِلَى عَطَائِكَ وَ كَمْ عَطَاؤُكَ وَ مَا عَسَاهُ يَكُونُ وَ لَوْ أَعْطَيْتَنِيهِ كُلَّهُ فَقَالَ مَا أَنَا وَ أَنْتَ فِيهِ إِلَّا بِمَنْزِلَةِ رَجُلٍ مِنَ الْمُسْلِمِينَ وَ كَانَا يَتَكَلَّمَانِ فَوْقَ قَصْرِ الْإِمَارَةِ مُشْرِفِينَ عَلَى صَنَادِيقِ أَهْلِ السُّوقِ
Aqeel said, ‘The public treasury is in your hand and you-asws can give me an advance to your wages. He-asws said: ‘You and I-asws are not except at the status of a man from the Muslims’. And they were both talking above the government building overlooking upon the stalls of the people of the market.
فَقَالَ لَهُ عَلِيٌّ إِنْ أَبَيْتَ يَا بَا يَزِيدَ مَا أَقُولُ فَانْزِلْ إِلَى بَعْضِ هَذِهِ الصَّنَادِيقِ فَاكْسِرْ أَقْفَالَهُ وَ خُذْ مَا فِيهِ فَقَالَ وَ مَا فِي هَذِهِ الصَّنَادِيقِ قَالَ فِيهَا أَمْوَالُ التُّجَّارِ
Ali-asws said to him: ‘If you are refusing what I-asws am saying, O Abu Yazeed, then come down to one of these stalls and I-asws break its lock and take whatever is in it’. He said, ‘And what is in these stalls?’ He-asws said: ‘In it is wealth of the traders’.
قَالَ أَ تَأْمُرُنِي أَنْ أَكْسِرَ صَنَادِيقَ قَوْمٍ قَدْ تَوَكَّلُوا عَلَى اللَّهِ وَ جَعَلُوا فِيهَا أَمْوَالَهُمْ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ تَأْمُرُنِي أَنْ أَفْتَحَ بَيْتَ مَالِ الْمُسْلِمِينَ فَأُعْطِيَكَ أَمْوَالَهُمْ وَ قَدْ تَوَكَّلُوا عَلَى اللَّهِ وَ أَقْفَلُوا عَلَيْهَا وَ إِنْ شِئْتَ أَخَذْتَ سَيْفَكَ وَ أَخَذْتُ سَيْفِي وَ خَرَجْنَا جَمِيعاً إِلَى الْحِيرَةِ فَإِنَّ بِهَا تُجَّاراً مَيَاسِيرَ فَدَخَلْنَا عَلَى بَعْضِهِمْ فَأَخَذْنَا مَالَهُ
He said, ‘Are you-asws instructing me to break the stalls of a people who have relied upon Allah-azwj and made their wealth to be in it?’ Amir Al-Momineen-asws said: ‘Are you instructing me-asws to open the public treasury of the Muslims and give you their wealth, and they have relied upon Allah-azwj and locked upon it? And if you so desire, you can take your sword and I-asws can take my-asws sword, and we can both go out together to Al-Hira, for there are affluent traders there. We can enter to one of them and we can seize his wealth’.
فَقَالَ أَ وَ سَارِقاً جِئْتَ قَالَ تَسْرِقُ مِنْ وَاحِدٍ خَيْرٌ مِنْ أَنْ تَسْرِقَ عَنِ الْمُسْلِمِينَ جَمِيعاً قَالَ لَهُ أَ فَتَأْذَنُ لِي أَنْ أَخْرُجَ إِلَى مُعَاوِيَةَ فَقَالَ لَهُ قَدْ أَذِنْتُ لَكَ قَالَ فَأَعِنِّي عَلَى سَفَرِي هَذَا فَقَالَ يَا حَسَنُ أَعْطِ عَمَّكَ أَرْبَعَمِائَةِ دِرْهَمٍ
He said, ‘And should we go as thieves?’ He-asws said: ‘Stealing from one is better than stealing from entirety of the Muslims’. He said, ‘Will you-asws permit me to go out to Muawiya?’ He-asws said to him: ‘I-asws have permitted you’. He said, ‘Then assist me upon this journey of mine’. He-asws said: ‘O Hassan-asws! Give your-asws uncle four hundred Dirhams!’
فَخَرَجَ عَقِيلٌ وَ هُوَ يَقُولُ
| سَيُغْنِينِي الَّذِي أَغْنَاكَ عَنِّي | وَ يَقْضِي دَيْنَنَا رَبٌّ قَرِيبٌ |
Aqeel went out and he was saying (a couplet), ‘He will enrich me, the one who Made you-asws needless from me, and the Lord-azwj will Pay of our debts very soon’’.[27]
وَ ذَكَرَ عَمْرُو بْنُ عَلَاءٍ أَنَّ عَقِيلًا لَمَّا سَأَلَ عَطَاءَهُ مِنْ بَيْتِ الْمَالِ قَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع تُقِيمُ إِلَى يَوْمِ الْجُمُعَةِ فَأَقَامَ فَلَمَّا صَلَّى أَمِيرُ الْمُؤْمِنِينَ الْجُمُعَةَ قَالَ لِعَقِيلٍ مَا تَقُولُ فِيمَنْ خَانَ هَؤُلَاءِ أَجْمَعِينَ قَالَ بِئْسَ الرَّجُلُ ذَاكَ قَالَ فَأَنْتَ تَأْمُرُنِي أَنْ أَخُونَ هَؤُلَاءِ وَ أُعْطِيَكَ
And Amro Bin Ala’a mentioned,
‘When Aqeel asked for his stipend from the public treasury, Amir Al-Momineen-asws said to him: ‘Stay up to the day of Friday’. He stayed. When Amir Al-Momineen-asws had prayed the Friday Salat, he-asws said to Aqeel: ‘What is your view regarding the one who betrays all of these (people)?’ He said, ‘That would be an evil man’. He-asws said: ‘But you instructed me-asws to betray them and give you!’
وَ مِنْ خُطْبَةٍ لَهُ ع وَ لَقَدْ رَأَيْتُ عَقِيلًا وَ قَدْ أَمْلَقَ حَتَّى اسْتَمَاحَنِي مِنْ بُرِّكُمْ صَاعاً وَ عَاوَدَنِي فِي عُشْرِ وَسْقٍ مِنْ شَعِيرِكُمْ يُقْضِمُهُ جِيَاعَهُ وَ كَادَ يَطْوِي ثَالِثَ أَيَّامِهِ خَامِصاً مَا اسْتَطَاعَهُ وَ لَقَدْ رَأَيْتُ أَطْفَالَهُ شُعْثَ الْأَلْوَانِ مِنْ ضُرِّهِمْ كَأَنَّمَا اشْمَأَزَّتْ وُجُوهُهُمْ مِنْ قُرِّهِمْ
And from a sermon of his-asws: ‘And I-asws have seen Aqeel and he had become bankrupt to the extent that he wanted to take from me-asws a ‘Sa’a of your wheat, and he returned to me-asws regarding a tenth of a bag of your barley to break his hunger, and he was folding (with hunger) for three days having no capacity, and I-asws have seen his children shabby from its harm. It is as if their faces had shrivelled from the cold.
فَلَمَّا عَاوَدَنِي فِي قَوْلِهِ وَ كَرَّرَهُ أَصْغَيْتُ إِلَيْهِ سَمْعِيفَغَرَّهُ وَ ظَنَّنِي أُوتِغُ دِينِي وَ أَتَّبِعُ مَا أَسَرَّهُ أَحْمَيْتُ لَهُ حَدِيدَةً لِيَنْزَجِرَ إِذْ لَا يَسْتَطِيعُ مَسَّهَا وَ لَا يَصْبِرُ ثُمَّ أَدْنَيْتُهَا مِنْ جِسْمِهِ فَضَجَّ مِنْ أَلَمِهِ ضَجِيجَ دَنِفٍ يَئِنُّ مِنْ سُقْمِهِ وَ كَادَ يَسُبُّنِي سَفَهاً مِنْ كَظْمِهِ وَ لِحَرْقِهِ فِي لَظًى أَدْنَى لَهُ مِنْ عُدْمِهِ
When he returned to me-asws regarding his words and repeated it, I-asws listened to him intently, so it deceived him into thinking that I-asws would spoil my-asws religion and follow what would make him happy. I-asws heated an iron for him to rebuke. When he could not touch it nor be patient, then I-asws drew it closer to his body. He yelled from its pain, a roar from one suffering from fatal illness, and he almost reviled me-asws foolishly from his rage, and his burning in a flame was closer to him than his bankruptcy.
فَقُلْتُ لَهُ ثَكِلَتْكَ الثَّوَاكِلُ يَا عَقِيلُ أَ تَئِنُّ مِنْ أَذًى وَ لَا أَئِنُّ مِنْ لَظَى.
I-asws said to him: ‘May the bereaving ones be bereft of you, O Aqeel! You are yelling from a harm and will not be yelling from the Fire (of Hell)?’’[28]
وَ عَنْ أُمِّ عُثْمَانَ أُمِّ وَلَدِ عَلِيٍّ قَالَتْ جِئْتُ عَلِيّاً وَ بَيْنَ يَدَيْهِ قَرَنْفُلٌ مَكْثُوبٌ فِي الرَّحْبَةِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ هَبْ لِابْنَتِي مِنْ هَذَا الْقَرَنْفُلِ قِلَادَةً فَقَالَ هَاكِ ذَا وَ نَفَذَ بِيَدِهِ إِلَيَّ دِرْهَماً فَإِنَّمَا هَذَا لِلْمُسْلِمِينَ أَوَّلًا فَاصْبِرِي حَتَّى يَأْتِيَنَا حَظُّنَا مِنْهُ فَنَهَبَ لِابْنَتِكِ قِلَادَةً
And from Umm Usman, mother of the children of Ali-asws, she said, ‘I came to Ali-asws and in front of him-asws were some beaded jewellery, in Al-Rahba. I said, ‘O Amir Al-Momineen-asws! Gift to my daughter from this a necklace of beads’. He-asws said: ‘Here you are!’ And he took a Dirham in his-asws hand and gave it to me (and said): ‘This is for the Muslims firstly, so be patient until our share from it comes to us, and we-asws shall gift a necklace to your daughter’.
وَ سَأَلَهُ عَبْدُ اللَّهِ بْنُ زَمْعَةَ مَالًا فَقَالَ إِنَّ هَذَا الْمَالَ لَيْسَ لِي وَ لَا لَكَ وَ إِنَّمَا هُوَ فَيْءٌ لِلْمُسْلِمِينَ وَ جَلْبُ أَسْيَافِهِمْ فَإِنْ شَرِكْتَهُمْ فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظِّهِمْ وَ إِلَّا فَجَنَاةُ أَيْدِيهِمْ لَا تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ
And Abdullah Bin Zam’ah asked him-asws for wealth. He-asws said: ‘This wealth is neither for me-asws nor for you, and rather it is war booty for the Muslims, and what their swords have pulled. So, if you have participated with them in their wars, there would be for you like their share, or else, the reaping of their hands cannot be for other mouths’.
وَ جَاءَ إِلَيْهِ عَاصِمُ بْنُ مِيثَمٍ وَ هُوَ يَقْسِمُ مَالًا فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي شَيْخٌ كَبِيرٌ مُثْقَلٌ قَالَ وَ اللَّهِ مَا هُوَ بِكَدِّ يَدِي وَ لَا بِتُرَاثِي عَنْ وَالِدَيَّ وَ لَكِنَّهَا أَمَانَةٌ أَوْعَيْتُهَا ثُمَّ قَالَ رَحِمَ اللَّهُ مَنْ أَعَانَ شَيْخاً كَبِيراً مُثَقَّلًا.
And Aasim Bin Meesam came to him-asws while he-asws was distributing wealth. He said, ‘O Amir Al-Momineen-asws! I am an old man, slow-moving’. He-asws said: ‘By Allah-azwj! It (the wealth) is not from the toil of my-asws hands, nor have I-asws inherited it from my-asws father-as, but it is an entrustment I-asws have been given’. Then he-asws said: ‘May Allah-azwj have Mercy who assists an old slow-moving old man’’.[29]
تَارِيخُ الطَّبَرِيِّ وَ فَضَائِلُ أَمِيرِ الْمُؤْمِنِينَ ع عَنِ ابْنِ مَرْدَوَيْهِ أَنَّهُ لَمَّا أَقْبَلَ مِنَ الْيَمَنِ يُعَجِّلُ إِلَى النَّبِيِّ ص وَ اسْتَخْلَفَ عَلَى جُنْدِهِ الَّذِينَ مَعَهُ رَجُلًا مِنْ أَصْحَابِهِ فَعَمَدَ ذَلِكَ الرَّجُلُ فَكَسَا كُلَّ رَجُلٍ مِنَ الْقَوْمِ حُلَّةً مِنَ الْبَزِّ الَّذِي كَانَ مَعَ عَلِيٍّ ع فَلَمَّا دَنَا جَيْشُهُ خَرَجَ عَلِيٌّ ع لِيَتَلَّقَاهُمْ فَإِذَا هُمْ عَلَيْهِمُ الْحُلَلُ
(The books) ‘Tareekh Al Tabari’ and ‘Fazaail Amir Al-Momineen-asws, from Ibn Mardawayh,
‘When he-asws came back from Al-Yemen, he-asws hastened to the Prophet-saww, and he-asws appointed a man from his-asws companions as commander upon his-asws army. That man deliberated and clothed each man from the group a garment from the load which was with Ali-asws. When the army came closer, Ali-asws came out to receive them, and there were the garments upon them.
فَقَالَ وَيْلَكَ مَا هَذَا قَالَ كَسَوْتُهُمْ لِيَتَجَمَّلُوا بِهِ إِذَا قَدِمُوا فِي النَّاسِ قَالَ وَيْلَكَ مِنْ قَبْلِ أَنْ تَنْتَهِيَ إِلَى رَسُولِ اللَّهِ ص
He-asws said: ‘Woe be unto you! What is this?’ He said, ‘I clothed them in order for them to be beautified with when they arrive to be among the people’. He-asws said: ‘Woe be unto you, from before you ended to Rasool-Allah-saww?’
قَالَ فَانْتَزَعَ الْحُلَلَ مِنَ النَّاسِ وَ رَدَّهَا فِي الْبَزِّ وَ أَظْهَرَ الْجَيْشُ شِكَايَةً لِمَا صَنَعَ بِهِمْ.
He (the narrator) said, ‘He-asws snatched the garments away from the people and returned it in the load, and the army revealed complaints of what had been done with them’’.[30]
ثُمَّ رُوِيَ عَنِ الْخُدْرِيِّ أَنَّهُ قَالَ: شَكَا النَّاسُ عَلِيّاً فَقَامَ رَسُولُ اللَّهِ خَطِيباً فَقَالَ يَا أَيُّهَا النَّاسُ لَا تَشْكُوا عَلِيّاً فَوَ اللَّهِ إِنَّهُ لَخَشِنٌ فِي ذَاتِ اللَّهِ.
Then it is reported from Al-Khudri having said, ‘The people complained about Ali-asws, so Rasool-Allah-saww stood up to address. He-saww said: ‘O you people! Do not complain about Ali-asws, for by Allah-azwj, he-asws is rough regarding the Self of Allah-azwj’’.[31]
وَ سَمِعْتُ مُذَاكَرَةً أَنَّهُ دَخَلَ عَلَيْهِ عَمْرُو بْنُ الْعَاصِ لَيْلَةً وَ هُوَ فِي بَيْتِ الْمَالِ فَطَفِئَ السِّرَاجَ وَ جَلَسَ فِي ضَوْءِ الْقَمَرِ وَ لَمْ يَسْتَحِلَّ أَنْ يَجْلِسَ فِي الضَّوْءِ بِغَيْرِ اسْتِحْقَاقٍ
And I heard a discussion. Amro Bin Al-Aas had entered to see him-asws (regarding unofficial matters) at night while he-asws was in the public treasury. So, he-asws extinguished the lamp and sat in the illumination of the moon and did not consider permissible that he-asws be seated in the illumination (of the lamp) without rightfulness.
وَ مِنْ كَلَامٍ لَهُ فِيمَا رَدَّهُ عَلَى الْمُسْلِمِينَ مِنْ قَطَائِعِ عُثْمَانَ وَ اللَّهِ لَوْ وَجَدْتُهُ قَدْ تُزُوِّجَ بِهِ النِّسَاءُ وَ مُلِكَ بِهِ الْإِمَاءُ لَرَدَدْتُهُ فَإِنَّ فِي الْعَدْلِ سَعَةً وَ مَنْ ضَاقَ عَلَيْهِ الْعَدْلُ فَالْجَوْرُ عَلَيْهِ أَضْيَقُ
And from a speech of his-asws regarding what he-asws had returned to the Muslims from the pieces of land cut out by Usman (for himself): ‘By Allah-azwj! If I-asws find out that he had married the women with it and owned the slave girls with it, I-asws would return it, for in the justice there is capacity, and the one the justice constrains upon him, then the tyranny would be even more constricting upon him’.
وَ مِنْ كَلَامٍ لَهُ لَمَّا أَرَادَهُ النَّاسُ عَلَى الْبَيْعَةِ بَعْدَ قَتْلِ عُثْمَانَ دَعُونِي وَ الْتَمِسُوا غَيْرِي فَإِنَّا مُسْتَقْبِلُونَ أَمْراً لَهُ وُجُوهٌ وَ أَلْوَانٌ لَا يَقُومُ لَهَا الْقُلُوبُ وَ لَا يَثْبُتُ عَلَيْهِ الْعُقُولُ وَ إِنَّ الْآفَاتِ قَدْ أَغَامَتْ وَ الْمَحَجَّةَ قَدْ تَنَكَّرَتْ وَ اعْلَمُوا أَنِّي إِنْ أَجَبْتُكُمْ رَكِبْتُ بِكُمْ مَا أَعْلَمُ وَ لَمْ أُصْغِ إِلَى قَوْلِ الْقَائِلِ وَ عَتْبِ الْعَاتِبِ.
And from a speech of his-asws when the people had wanted to pledge allegiances after the killing of Usman: ‘Leave me-asws and seek someone else, for we would be facing a matter having perspectives for it and variety. The hearts will not withstand to it nor will the intellects be affirmed upon it, and the afflictions have gathered like clouds, and the arguments have been repudiated. And know that I-asws would love to ride you all with I-asws am more knowing and I-asws will not listen to the words of any speaker and fault of any faulter’’.[32]
وَ فِي رِوَايَةٍ عَنْ أَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ وَ عَبْدِ اللَّهِ بْنِ أَبِي رَافِعٍ أَنَّ طَلْحَةَ وَ الزُّبَيْرَ جَاءَا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالا لَيْسَ كَذَلِكَ كَانَ يُعْطِينَا عُمَرُ قَالَ فَمَا كَانَ يُعْطِيكُمَا رَسُولُ اللَّهِ ص فَسَكَتَا قَالَ أَ لَيْسَ كَانَ رَسُولُ اللَّهِ يَقْسِمُ بِالسَّوِيَّةِ بَيْنَ الْمُسْلِمِينَ قَالا نَعَمْ قَالَ فَسُنَّةُ رَسُولِ اللَّهِ ص أَوْلَى بِالاتِّبَاعِ عِنْدَكُمْ أَمْ سُنَّةُ عُمَرَ
And in a report from Abu Al Haysam Bin Al Tayhan, and Abdullah Bin Abu Rafie,
‘Talha and Al Zubeyr came to Amir Al-Momineen-asws and said: ‘It isn’t like that how Umar used to give us’. He-asws said: ‘So, what was it that Rasool-Allah-saww used to give you two?’ They were silent. He-asws said: ‘Wasn’t Rasool-Allah-saww distributing with the equal-ness between the Muslims?’ They said, ‘Yes’. He-asws said: ‘So, is the Sunnah of Rasool-Allah-saww foremost with being followed in your view or the sunnah of Umar?’
قَالا سُنَّةُ رَسُولِ اللَّهِ ص يَا أَمِيرَ الْمُؤْمِنِينَ لَنَا سَابِقَةٌ وَ عَنَاءٌ وَ قَرَابَةٌ قَالَ سَابِقَتُكُمَا أَسْبَقُ أَمْ سَابِقَتِي قَالا سَابِقَتُكَ قَالَ فَقَرَابَتُكُمَا أَمْ قَرَابَتِي قَالا قَرَابَتُكَ قَالَ فَعَنَاؤُكُمَا أَعْظَمُ مِنْ عَنَائِي قَالا عَنَاؤُكَ
They said, ‘Sunnah of Rasool-Allah-saww, O Amir Al-Momineen-asws! For us there is precedence and kinship’. He-asws said: ‘Is your precedence more preceding or my-asws precedence?’ They said, ‘Your-asws precedence’. He-asws said: ‘So, both your kinships of my-asws kinship?’ They said, ‘Your-asws kinship’. He-asws said: ‘So are your suffering more grievous than my-asws sufferings?’ They said, ‘You-asws suffering’.
قَالَ فَوَ اللَّهِ مَا أَنَا وَ أَجِيرِي هَذَا إِلَّا بِمَنْزِلَةٍ وَاحِدَةٍ وَ أَوْمَأَ بِيَدِهِ إِلَى الْأَجِيرِ.
He-asws said: ‘By Allah-azwj! I-asws and this employee of mine are not, except with one status’ – and he-asws gestured towards the employee’’.[33]
كِتَابُ ابْنِ الْحَاشِرِ بِإِسْنَادِهِ إِلَى مَالِكِ بْنِ أَوْسِ بْنِ الْحَدَثَانِ فِي خَبَرٍ طَوِيلٍ أَنَّهُ قَامَ سَهْلُ بْنُ حُنَيْفٍ فَأَخَذَ بِيَدِ عَبْدِهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَعْتَقْتُ هَذَا الْغُلَامَ فَأَعْطَاهُ ثَلَاثَةَ دَنَانِيرَ مِثْلَ مَا أَعْطَى سَهْلَ بْنَ حُنَيْفٍ
The book of Ibn Al Hashir, by his chain to Malik Bin Aws Bin Al Hadasan in a lengthy Hadeeth,
‘Sahl Bin Huneyf stood up and grabbed a hand of his slave and said, ‘O Amir Al-Momineen-asws! I have freed this slave’. So, he gave him three Dinars like that he-asws had given Sahl Bin Huneyf.
وَ سَأَلَهُ بَعْضُ مَوَالِيهِ مَالًا فَقَالَ يَخْرُجُ عَطَائِي فَأُقَاسِمُكَهُ فَقَالَ لَا أَكْتَفِي وَ خَرَجَ إِلَى مُعَاوِيَةَ فَوَصَلَهُ فَكَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ يُخْبِرُهُ بِمَا أَصَابَ مِنَ الْمَالِ
And one of his slaves asked him for wealth. He-asws said: ‘Bring out my-asws award and divide it’. He said, ‘It will not suffice’, and he went out to Muawiya, and he helped him. He wrote to Amir Al-Momineen-asws informing him-asws with what he had attained from the wealth.
فَكَتَبَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع أَمَّا بَعْدُ فَإِنَّ مَا فِي يَدِكَ مِنَ الْمَالِ قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ وَ هُوَ سَائِرٌ إِلَى أَهْلٍ مِنْ بَعْدِكَ فَإِنَّمَا لَكَ مَا مَهَّدْتَ لِنَفْسِكَ فَآثِرْ نَفْسَكَ عَلَى أَحْوَجِ وُلْدِكَ
Amir Al-Momineen-asws wrote to him: ‘As for after, whatever from the wealth what is in your hand, there was someone rightful for it before you, and it will go to a rightful one from after you. For you rather is what you have arranged for yourself, for you preferred yourself over your needier children.
فَإِنَّمَا أَنْتَ جَامِعٌ لِأَحَدِ رَجُلَيْنِ إِمَّا رَجُلٍ عَمِلَ فِيهِ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ وَ إِمَّا رَجُلٍ عَمِلَ فِيهِ بِمَعْصِيَةِ اللَّهِ فَشَقِيَ بِمَا جَمَعْتَ لَهُ وَ لَيْسَ مِنْ هَذَيْنِ أَحَدٌ بِأَهْلٍ أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ وَ لَا تَبْرُدَ لَهُ عَلَى ظَهْرِكَ فَارْجُ لِمَنْ مَضَى رَحْمَةَ اللَّهِ وَ ثِقْ لِمَنْ بَقِيَ بِرِزْقِ اللَّهِ.
You are rather amassing for one of the two men – either a man who worked regarding it in obedience of Allah-azwj, so he was fortunate with what you were wretched, or a man who worked regarding it in disobedience of Allah-azwj, so he was wretched with what you have gathered for him, and there isn’t anyone from these two with a right that you should prefer him upon yourself, nor necessitate for him upon your back. So, postpone it for the one who has gone to the Mercy of Allah-azwj, and trust it for the one who remains with the Grace of Allah-azwj’’.[34]
24- قب، المناقب لابن شهرآشوب حَكِيمُ بْنُ أَوْسٍ كَانَ عَلِيٌّ ع يَبْعَثُ إِلَيْنَا بِزِقَاقِ الْعَسَلِ فَيُقْسَمُ فِينَا ثُمَّ يَأْمُرُ أَنْ يَلْعَقُوهُ وَ أُتِيَ إِلَيْهِ بِأَحْمَالِ فَاكِهَةٍ فَأَمَرَ بِبَيْعِهَا وَ أَنْ يُطْرَحَ ثَمَنُهَا فِي بَيْتِ الْمَالِ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Hakeem Bin Aws,
‘Ali-asws had sent containers of honey to us and distributed it among us and instructed us to lick it. And they brought loads of fruits to him-asws and he-asws ordered for these to be sold and deposit its price in the public treasury’’.[35]
سَعِيدُ بْنُ الْمُسَيَّبِ رَأَيْتُ عَلِيّاً بَنَى لِلضَّوَالِّ مِرْبَداً فَكَانَ يَعْلِفُهَا عَلَفاً لَا يُسْمِنُهَا وَ لَا يُهْزِلُهَا مِنْ بَيْتِ الْمَالِ فَمَنْ أَقَامَ عَلَيْهَا بَيِّنَةً أَخَذَهُ وَ إِلَّا أَقَرَّهَا عَلَى حَالِهَا.
Saeed Bin Al Musayyab –
‘I saw Ali-asws build a shelter for the stray (animals), and he-asws would feed them fodder, neither fattening them nor weakening them, from the public treasury. So, the one who could establish proof (of ownership) would take it, or else he-asws would settle it upon its state’’.[36]
25- قب، المناقب لابن شهرآشوب عَاصِمُ بْنُ مِيثَمٍ أَنَّهُ أُهْدِيَ إِلَى عَلِيٍّ ع سِلَالُ خَبِيصٍ لَهُ خَاصَّةً فَدَعَا بِسُفْرَةٍ فَنَثَرَهُ عَلَيْهِ ثُمَّ جَلَسُوا حَلْقَتَيْنِ يَأْكُلُونَ.
(The book) ‘Al Manaqib of Ibn Shehr Ashub – Aasim Bin Meesam,
‘A basket of mixed seeds was gifted to him-asws in particular, so he-asws called for a spread and scattered upon it. Then they sat in two circles, eating’’.[37]
أَبُو حَرِيرٍ إِنَّ الْمَجُوسَ أَهْدَوْا إِلَيْهِ يَوْمَ النَّيْرُوزِ جَامَاتٍ مِنْ فِضَّةٍ فِيهَا سُكَّرٌ فَقَسَمَ السُّكَّرَ بَيْنَ أَصْحَابِهِ وَ حَسَبَهَا مِنْ جِزْيَتِهِمْ وَ بَعَثَ إِلَيْهِ دِهْقَانٌ بِثَوْبٍ مَنْسُوجٍ بِالذَّهَبِ فَابْتَاعَهُ مِنْهُ عَمْرُو بْنُ حُرَيْثٍ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ إِلَى الْعَطَاءِ.
Abu Hareer –
‘The Magians gifted to him-asws, on the day of Neyrouz, a silver container wherein was sugar. He-asws distribute the sugar between his-asws companions and counted it to be from their recompense. And a leader had sent him-asws a cloth interlaced with gold. He-asws sold from it to Amro Bin Hureys for four thousand Dirhams (on credit) upon the awards’’.[38]
الْحِلْيَةُ وَ فَضَائِلُ أَحْمَدَ عَاصِمُ بْنُ كُلَيْبٍ عَنْ أَبِيهِ أَنَّهُ قَالَ: أُتِيَ عَلِيٌّ بِمَالٍ مِنْ أَصْفَهَانَ وَ كَانَ أَهْلُ الْكُوفَةِ أَسْبَاعاً فَقَسَمَهُ سَبْعَةَ أَسْبَاعٍ فَوَجَدَ فِيهِ رَغِيفاً فَكَسَرَهُ بِسَبْعَةِ كِسَرٍ ثُمَّ جَعَلَ عَلَى كُلِّ جُزْءٍ كِسْرَةً ثُمَّ دَعَا أُمَرَاءَ الْأَسْبَاعِ فَأَقْرَعَ بَيْنَهُمْ.
(The books) ‘Al Hilyah’, and ‘Fazaail’ of Ahmad – Aasim Bin Kuleyb, from his father having said,
‘Ali-asws was brought some wealth from Isfahan, and the people of Al-Kufa were in seven categories, so he-asws divided it in seven portions, and he-asws found a loaf of bread in it. So, he-asws broke it into seven pieces, then made a piece of bread to be upon each portion. Then he-asws called the leaders of the seven categories and drew lots between them’’.[39]
فَضَائِلُ أَحْمَدَ أَنَّهُ رَأَى حَبْلًا فِي بَيْتِ الْمَالِ فَقَالَ أَعْطُوهُ النَّاسَ فَأَخَذَهُ بَعْضُهُمْ.
(The book) ‘Fazaail’ of Ahmad –
‘He-asws saw a rope in the public treasury, so he-asws said: ‘Give it to the people’. So, one of them took it’’.[40]
مَجَالِسُ ابْنِ مَهْدِيٍ أَنَّهُ تَخَايَرَ غُلَامَانِ فِي خَطَّيْهِمَا إِلَى الْحَسَنِ- فَقَالَ انْظُرْ مَا ذَا تَقُولُ فَإِنَّهُ حُكْمٌ وَ كَانَ ع قَوَّالًا لِلْحَقِّ قَوَّاماً بِالْقِسْطِ إِذَا رَضِيَ لَمْ يَقُلْ غَيْرَ الصِّدْقِ وَ إِنْ سَخِطَ لَمْ يَتَجَاوَزْ جَانِبَ الْحَقِ.
(The book) ‘Majaalis’ of Ibn Mahdy –
‘He-asws had given an option to two slaves regarding their sins, to Al-Hassan-asws. He-asws said: ‘Consider what you-asws are saying for it is a judgment’. And he-asws was a speaker of the truth, standing with the fairness. When he-asws was pleased, he-asws did not say apart from the truth, and if he-asws was angry, he-asws did not exceed any side of the truth’’.[41]
26- شي، تفسير العياشي عَنِ ابْنِ نُبَاتَةَ قَالَ: بَيْنَمَا عَلِيٌّ ع يَخْطُبُ يَوْمَ جُمُعَةٍ عَلَى الْمِنْبَرِ فَجَاءَ الْأَشْعَثُ بْنُ قَيْسٍ يَتَخَطَّى رِقَابَ النَّاسِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ حَالَتِ الْخُمَلَاءُ بَيْنِي وَ بَيْنَ وَجْهِكَ
(The book) ‘Tafseer Al Ayyashi’ – from Ibn Nubata who said,
‘While Ali-asws was addressing one Friday upon the pulpit, Al Ash’as Bin Qays came cutting across necks of the people. He said, ‘O Amir Al-Momineen-asws! The tapeworms formed a barrier between me and your-asws face!’
قَالَ فَقَالَ عَلِيٌّ ع مَا لِي وَ مَا لِلضَّيَاطِرَةِ أَطْرُدُ قَوْماً غَدَوْا أَوَّلَ النَّهَارِ يَطْلُبُونَ رِزْقَ اللَّهِ وَ آخِرَ النَّهَارِ ذَكَرُوا اللَّهَ أَ فَأَطْرُدُهُمْ فَأَكُونَ كَالظَّالِمِينَ.
He (the narrator) said, ‘Ali-asws said: ‘What is to me-asws and the large-bodied people (fat cats)? Should I-asws be repelling a people tomorrow at the beginning of the day seeking the Grace of Allah-azwj, and at the end of the day they are mentioning Allah-azwj? Should I-asws be repelling them and be like the oppressors?’’[42]
قال الجزري في- حديث علي ع من يعذرني من هؤلاء الضياطرة.
Al-Jazry said, ‘In a Hadeeth of Ali-asws: ‘Who will excuse me-asws from these large-bodied people (fat cats)?’’[43]
27- كشف، كشف الغمة عَنِ الْحَافِظِ عَبْدِ الْعَزِيزِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ الْحُسَيْنُ ع جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع يَسْعَى بِقَوْمٍ فَأَمَرَنِي أَنْ دَعَوْتُ لَهُ قَنْبَراً فَقَالَ لَهُ عَلِيٌّ ع اخْرُجْ إِلَى هَذَا السَّاعِي فَقُلْ لَهُ قَدْ أَسْمَعْتَنَا مَا كَرِهَ اللَّهُ تَعَالَى فَانْصَرِفْ فِي غَيْرِ حِفْظِ اللَّهِ تَعَالَى.
(The book) ‘Kashf Al Ghumma’ – From Al Hafiz Abdul Aziz,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Al-Husayn-asws said: ‘A man came sprinting to Amir Al-Momineen-asws Ali-asws with a group, so he-asws instructed me-asws to call Qanbar to him-asws. Ali-asws said to him: ‘Go out to this sprinter and tell him we-asws have heard what Allah-azwj the Exalted Dislikes, so leave to be in without a Protection of Allah-azwj the Exalted’’.[44]
وَ مِنْ كِتَابِ ابْنِ طَلْحَةَ رُوِيَ أَنَّ سَوْدَةَ بِنْتَ عُمَارَةَ الْهَمْدَانِيَّةَ دَخَلَتْ عَلَى مُعَاوِيَةَ بَعْدَ مَوْتِ عَلِيٍّ فَجَعَلَ يُؤَنِّبُهَا عَلَى تَحْرِيضِهَا عَلَيْهِ أَيَّامَ صِفِّينَ وَ آلَ أَمْرُهُ إِلَى أَنْ قَالَ مَا حَاجَتُكِ
And from the book of Ibn Talha –
‘It is reported that Sawdah Bint Umarah Al-Hamdaniya entered to see Muawiya after the expiry of Ali-asws. He went on to snub her upon her being protective upon him-asws for the days of Siffeen and traced his matter until he said, ‘What is your need?’
قَالَتْ إِنَّ اللَّهَ مُسَائِلُكَ عَنْ أَمْرِنَا وَ مَا افْتَرَضَ عَلَيْكَ مِنْ حَقِّنَا وَ لَا يَزَالُ يَتَقَدَّمُ عَلَيْنَا مِنْ قِبَلِكَ مَنْ يَسْمُو بِمَكَانِكَ وَ يَبْطِشُ بِقُوَّةِ سُلْطَانِكَ فَيَحْصُدُنَا حَصِيدَ السُّنْبُلِ وَ يَدُوسُنَا دَوْسَ الْحَرْمَلِ يَسُومُنَا الْخَسْفَ وَ يُذِيقُنَا الْحَتْفَ
She said, ‘Allah-azwj will be Questioning you about our matter and whatever from our rights what had been Obligated upon you and there have not ceased to arrive to us, one who soars with your position and ravages with your authority. So, they have mowed us down like harvesting the corn, and stepping on us like stepping on the seeds, and despised us, and made us taste the death.
هَذَا بُسْرُ بْنُ أَرْطَاةَ قَدِمَ عَلَيْنَا فَقَتَلَ رِجَالَنَا وَ أَخَذَ أَمْوَالَنَا وَ لَوْ لَا الطَّاعَةُ لَكَانَ فِينَا عِزٌّ وَ مَنْعَةٌ فَإِنْ عَزَلْتَهُ عَنَّا شَكَرْنَاكَ وَ إِلَّا كَفَّرْنَاكَ
This is Busr Bin Artah, having arrived to us. He killed our men and seized our wealth, and had it not been for the obedience, there would have been honour among us and defence. So, if you were to remove him from us, we will thank you, or else we will abandon you’.
فَقَالَ مُعَاوِيَةُ إِيَّايَ تُهَدِّدِينَ بِقَوْمِكِ يَا سَوْدَةُ لَقَدْ هَمَمْتُ أَنْ أَحْمِلَكِ عَلَى قَتَبٍ أَشْوَسَ فَأَرُدَّكِ إِلَيْهِ فَيُنْفِذَ فِيكِ حُكْمَهُ
Muawiya said, ‘Is it me that you are threatening with your people, O Sawdah? I am thinking that I will have you carried upon a harsh hump (of a camel) and return to him, and he will implement his judgment regarding you’.
فَأَطْرَقَتْ سَوْدَةُ سَاعَةً ثُمَّ قَالَتْ
| صَلَّى الْإِلَهُ عَلَى رُوحٍ تَضَمَّنَهَا | قَبْرٌ فَأَصْبَحَ فِيهِ الْعَدْلُ مَدْفُوناً | |
| قَدْ حَالَفَ الْحَقَّ لَا يَبْغِي بِهِ بَدَلًا | فَصَارَ بِالْحَقِّ وَ الْإِيمَانِ مَقْرُوناً |
Sowdah lowered her head for a while, then said (couplets), ‘May Allah-azwj Send Salawaat upon a soul buried in a grave, and the justice became buried along with him-asws. He-asws had sworn the truth, not seeking any replacement with it, thus he-asws became paired with the truth and the Eman’.
فَقَالَ مُعَاوِيَةُ مَنْ هَذَا يَا سَوْدَةُ قَالَتْ هُوَ وَ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ اللَّهِ لَقَدْ جِئْتُهُ فِي رَجُلٍ كَانَ قَدْ وَلَّاهُ صَدَقَاتِنَا فَجَارَ عَلَيْنَا فَصَادَفْتُهُ قَائِماً يُصَلِّي فَلَمَّا رَآنِي انْفَتَلَ مِنْ صَلَاتِهِ ثُمَّ أَقْبَلَ عَلَيَّ بِرَحْمَةٍ وَ رِفْقٍ وَ رَأْفَةٍ وَ تَعَطُّفٍ وَ قَالَ أَ لَكَ حَاجَةٌ قُلْتُ نَعَمْ فَأَخْبَرْتُهُ الْخَبَرَ
Muawiya said, ‘Who is this, O Sawdah?’ She said, ‘By Allah-azwj! He-asws is Amir Al-Momineen Ali-asws Bin Abu Talib-asws. By Allah-azwj! I had gone to him-asws regarding a man he-asws had placed in charge of our charities, and he had been tyrannical upon us. I ran into him-asws standing praying Salat. When he-asws saw me, he-asws turned from his-asws Salat, then faced towards me with mercy and kindness, and compassion, and he-asws said: ‘Is there a need for you?’ I said, ‘Yes’, and I informed him-asws the news.
فَبَكَى ثُمَّ قَالَ اللَّهُمَّ أَنْتَ الشَّاهِدُ عَلَيَّ وَ عَلَيْهِمْ وَ أَنِّي لَمْ آمُرْهُمْ بِظُلْمِ خَلْقِكَ
He-asws wept, then said, ‘O Allah-azwj! You-azwj are the Witness upon me-asws and them, and I-asws did not instructed them with being unjust to Your-azwj creatures’.
ثُمَّ أَخْرَجَ قِطْعَةَ جِلْدٍ فَكَتَبَ فِيهَا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ فَأَوْفُوا الْكَيْلَ وَ الْمِيزانَ وَ لا تَبْخَسُوا النَّاسَ أَشْياءَهُمْ وَ لا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلاحِها ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
Then he-asws brought out a piece of skin and he-asws wrote in it: ‘In the Name of Allah-azwj the Beneficent, the Merciful! The Proof has come to you all from your Lord-azwj: so fulfil the weight and the measure, and do not undervalue to the people of their things, nor make mischief in the land after its correction – that would be better for you if you were Momineen [7:85].
فَإِذَا قَرَأْتَ كِتَابِي هَذَا فَاحْتَفِظْ بِمَا فِي يَدِكَ مِنْ عَمَلِنَا حَتَّى يَقْدُمَ عَلَيْكَ مَنْ يَقْبِضُهُ مِنْكَ وَ السَّلَامُ
So, when you read this letter of mine-asws, then withhold whatever from our-asws work there is in your hands until there arrives to you one who will take possession from you. And the greetings’’.[45]
Then he-asws handed over the letter to me. By Allah-azwj! He-asws neither sealed it with clay nor did he-asws store it. So, I came with the letter to its recipient. He turned away from us in isolation’.
ثُمَّ دَفَعَ الرُّقْعَةَ إِلَيَّ فَوَ اللَّهِ مَا خَتَمَهَا بَطِينٍ وَ لَا خَزَنَهَا فَجِئْتُ بِالرُّقْعَةِ إِلَى صَاحِبِهِ فَانْصَرَفَ عَنَّا مَعْزُولًا فَقَالَ مُعَاوِيَةُ اكْتُبُوا لَهَا كَمَا تُرِيدُ وَ اصْرِفُوهَا إِلَى بَلَدِهَا غَيْرَ شَاكِيَةٍ.
Muawiya said, ‘Write for her whatever you want and send her to her city without complaints’’.[46]
28- إِرْشَادُ الْقُلُوبِ، دَخَلَ ضِرَارُ بْنُ ضَمْرَةَ اللَّيْثِيُّ عَلَى مُعَاوِيَةَ فَقَالَ لَهُ صِفْ لِي عَلِيّاً فَقَالَ أَ وَ تُعْفِينِي مِنْ ذَلِكَ فَقَالَ لَا أُعْفِيكَ
(The book) ‘Irshad al Quloob’ –
‘Zirar Bin Zamrah Al-Laysi entered to see Muawiya. He said to him, ‘Describe Ali-asws to me!’ He said, ‘And can you excuse me from that?’ He said, ‘I will not excuse you’.
فَقَالَ كَانَ وَ اللَّهِ بَعِيدَ الْمُدَى شَدِيدَ الْقُوَى يَقُولُ فَصْلًا وَ يَحْكُمُ عَدْلًا يَتَفَجَّرُ الْعِلْمُ مِنْ جَوَانِبِهِ وَ تَنْطِقُ الْحِكْمَةُ مِنْ نَوَاحِيهِ يَسْتَوْحِشُ مِنَ الدُّنْيَا وَ زَهْرَتِهَا وَ يَسْتَأْنِسُ بِاللَّيْلِ وَ وَحْشَتِهِ كَانَ
He said, ‘He-asws was of long-term (thinking), intense of strength, speaking decisively, and judging justly, the knowledge burst forth from his-asws sides, and the wisdom spoke from his-asws tendencies. He-asws was averse from the world and its blossoms and was comforted with the night and his-asws loneliness.
وَ اللَّهِ غَزِيرَ الْعَبْرَةِ طَوِيلَ الْفِكْرَةِ يُقَلِّبُ كَفَّيْهِ وَ يُخَاطِبُ نَفْسَهُ وَ يُنَاجِي رَبَّهُ يُعْجِبُهُ مِنَ اللِّبَاسِ مَا خَشِنَ وَ مِنَ الطَّعَامِ مَا جَشِبَ
By Allah-azwj! He-asws was of mighty lessons, long of thinking. He-asws used to turn his-asws hand and address himself-asws and whisper to his-asws Lord-azwj. It used to fascinate him-asws from the clothing, what was coarse, and from the food, what was dry.
كَانَ وَ اللَّهِ فِينَا كَأَحَدِنَا يُدْنِينَا إِذَا أَتَيْنَاهُ وَ يُجِيبُنَا إِذَا سَأَلْنَاهُ وَ كَانَ مَعَ دُنُوِّهِ مِنَّا وَ قُرْبِنَا مِنْهُ لَا نُكَلِّمُهُ لِهَيْبَتِهِ وَ لَا نَرْفَعُ عَيْنَنَا لِعَظَمَتِهِ
By Allah-azwj! He-asws was among us like one of us, drawing us closer whenever we came to him-asws, and he-asws would answer us when we asked him-asws, and we, along with his-asws closeness from us, and our closeness from him-asws, we would not speak to him-asws due to his-asws awe, and we dared not to raise our eyes due to his-asws magnificence.
فَإِنْ تَبَسَّمَ فَمِنْ مِثْلِ اللُّؤْلُؤِ الْمَنْظُومِ يُعَظِّمُ أَهْلَ الدِّينِ وَ يُحِبُّ الْمَسَاكِينَ لَا يَطْمَعُ الْقَوِيُّ فِي بَاطِلِهِ وَ لَا يَيْأَسُ الْفَقِيرُ مِنْ عَدْلِهِ فَأَشْهَدُ بِاللَّهِ لَقَدْ رَأَيْتُهُ فِي بَعْضِ مَوَاقِفِهِ وَ قَدْ أَرْخَى اللَّيْلُ سُدُولَهُ وَ غَارَتْ نُجُومُهُ وَ هُوَ قَائِمٌ فِي مِحْرَابِهِ قَابِضٌ عَلَى لِحْيَتِهِ يَتَمَلْمَلُ تَمَلْمُلَ السَّلِيمِ وَ يَبْكِي بُكَاءَ الْحَزِينِ
If he-asws smile, it would be from like from the systematic pearls (teeth). He-asws used to magnify the people of the religion and loved the poor, not coveting in his falsehood, nor despair the poor from his-asws justice. I testify with Allah-azwj I had seen him-asws in one of his-asws standings (for Salat), and the night had brought down its darkness and displayed its stars, and he-asws was standing in his-asws prayer niche holding on to his-asws beard, being restless like the restlessness of the one bitten by a snake and crying with grief-stricken crying.
فَكَأَنِّي الْآنَ أَسْمَعُهُ وَ هُوَ يَقُولُ يَا دُنْيَا دَنِيَّةٍ أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ هَيْهَاتَ هَيْهَاتَ غُرِّي غَيْرِي لَا حَاجَةَ لِي فِيكِ قَدْ بَتَتُّكِ ثَلَاثاً لَا رَجْعَةَ لِي فِيهَا فَعُمُرُكِ قَصِيرٌ وَ خَطَرُكِ يَسِيرٌ وَ أَمَلُكِ حَقِيرٌ آهِ آهِ مِنْ قِلَّةِ الزَّادِ وَ بُعْدِ السَّفَرِ وَ وَحْشَةِ الطَّرِيقِ وَ عِظَمِ الْمَوْرِدِ
It is as if I can now hear him-asws and he-asws is saying: ‘O world! O world! Is it me-asws you are displaying to, or to me-asws you are luring? Far be it! Far be it! Deceive others, there is no need for me-asws regarding you! I-asws have already divorced you thrice, there is no return to me regarding you. Your life is short, and your perils are little, and your ownership is basic. Alas! Alas! Scarcity of provision and the long journey, and loneliness of the road, and greatness of the (arrival to) the resources!’
فَوَكَفَتْ دُمُوعُ مُعَاوِيَةَ عَلَى لِحْيَتِهِ فَنَشَفَهَا بِكُمِّهِ وَ اخْتَنَقَ الْقَوْمُ بِالْبُكَاءِ ثُمَّ قَالَ كَانَ وَ اللَّهِ أَبُو الْحَسَنِ كَذَلِكَ فَكَيْفَ صَبْرُكَ عَنْهُ يَا ضِرَارُ قَالَ صَبْرُ مَنْ ذُبِحَ وَاحِدُهَا عَلَى صَدْرِهَا فَهِيَ لَا تَرْقَى عَبْرَتُهَا وَ لَا تَسْكُنُ حَسْرَتُهَا
The tears of Muawiya flowed upon his beard, and he wiped it with his sleeve, and the people choked with the crying. Then he said, ‘By Allah-azwj! Abu Al-Hassan-asws was like that, so how was your patience from him-asws, O Zirar?’ He said, ‘Patience of the one (mother) whose young is slaughtered upon his chest, so she can neither cry any tears nor can her regret (grief) calm down’.
ثُمَّ قَامَ وَ خَرَجَ وَ هُوَ بَاكٍ فَقَالَ مُعَاوِيَةُ أَمَا إِنَّكُمْ لَوْ فَقَدْتُمُونِي لَمَا كَانَ فِيكُمْ مَنْ يَثْنِي عَلَيَّ هَذَا الثَّنَاءَ فَقَالَ بَعْضُ مَنْ حَضَرَ الصَّاحِبُ عَلَى قَدْرِ صَاحِبِهِ.
Then he stood up and went out crying. Muawiya said, ‘As for you all, if you were to lose me, there would not be anyone among you who can praise Ali-asws with this praise’. One of ones who were present said, ‘The companion is upon a worth of his companion’’.[47]
29- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَمْرِو بْنِ سُلَيْمَانَ الْبَجَلِيِّ عَنْ إِسْمَاعِيلَ بْنِ الْحَسَنِ بْنِ إِسْمَاعِيلَ بْنِ شُعَيْبِ بْنِ مِيثَمٍ التَّمَّارِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْمَدَائِنِيِّ عَنْ رَجُلٍ عَنْ أَبِي مِخْنَفٍ الْأَزْدِيِّ قَالَ: أَتَى أَمِيرَ الْمُؤْمِنِينَ ع رَهْطٌ مِنَ الشِّيعَةِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَخْرَجْتَ هَذِهِ الْأَمْوَالَ فَفَرَّقْتَهَا فِي هَؤُلَاءِ الرُّؤَسَاءِ وَ الْأَشْرَافِ وَ فَضَّلْتَهُمْ عَلَيْنَا حَتَّى إِذَا اسْتَوْسَقَتِ الْأُمُورُ عُدْتَ إِلَى أَفْضَلِ مَا عَوَّدَكَ اللَّهُ مِنَ الْقَسْمِ بِالسَّوِيَّةِ وَ الْعَدْلِ فِي الرَّعِيَّةِ
(The book) Al Kafi – A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ahmad Bin Amro Bin Suleyman Al bajaly, from Ismail Bin Al-Hassan Bin Ismail Bin Shuayb Bin Maysam Al Tammar, from Ibrahim Bin Is’haq Al Madainy, form a man, from Abu Mikhnaf Al Azdy who said,
‘A group of Shias came to Amir Al-Momineen-asws, and they said, ‘O Amir Al-Momineen-asws! If you-asws would extract this wealth and distribute it among these chiefs, and notables, and prefer them over us until when the affairs (of the government) are stabilised, you-asws can return to what Allah-azwj has Commanded you-asws with distribution with the equalness among the citizens’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَيْحَكُمْ أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ مِنْ أَهْلِ الْإِسْلَامِ لَا وَ اللَّهِ لَا يَكُونُ ذَلِكَ مَا سَمَرَ السَّمِيرُ وَ مَا رَأَيْتُ فِي السَّمَاءِ نَجْماً وَ اللَّهِ لَوْ كَانَتْ أَمْوَالُهُمْ مَالِي لَسَاوَيْتُ بَيْنَهُمْ فَكَيْفَ وَ إِنَّمَا هِيَ أَمْوَالُهُمْ
Amir Al-Momineen-asws said: ‘Are you instructing me-asws, woe be unto you all, that I-asws should seek the victory by the injustices and the tyranny among the ones whom I-asws rule upon, from the people of Al-Islam? No, by Allah-azwj! That will not happen for as long as the night-talker converses and for as long as a star in seen in the sky. By Allah-azwj! If their wealth was my-asws wealth, I-asws would have still equalised between them, so how can I-asws (do what you are asking me to do) and rather it is their wealth?
قَالَ ثُمَّ أَرَمَّ سَاكِتاً طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ مَنْ كَانَ فِيكُمْ لَهُ مَالٌ فَإِيَّاكُمْ وَ الْفَسَادَ فَإِنَّ إِعْطَاءَهُ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ يَرْفَعُ ذِكْرَ صَاحِبِهِ فِي النَّاسِ وَ يَضَعُهُ عِنْدَ اللَّهِ وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَمَهُ اللَّهُ شُكْرَهُمْ وَ كَانَ لِغَيْرِهِ وُدُّهُمْ
He (the narrator) said, ‘Then he-asws was silent for a long while, then raised his-asws head, so he-asws said: ‘The one among you for whom there is wealth, he should beware of the corruption. If he were to give it in other than its rightful management, and extravagance, and its doer would raise his mention among the people and he would waste it in the Presence of Allah-azwj, and he would not place the matter of his wealth in other than its rightful place and with other than its deserving one except that Allah-azwj would Prohibit their gratefulness, and their cordiality would be for other than him.
فَإِنْ بَقِيَ مَعَهُ مِنْهُمْ بَقِيَّةٌ مِمَّنْ يُظْهِرُ الشُّكْرَ لَهُ وَ يُرِيهِ النُّصْحَ فَإِنَّمَا ذَلِكَ مَلَقٌ مِنْهُ وَ كَذِبٌ فَإِنْ زَلَّتْ بِصَاحِبِهِمُ النَّعْلُ ثُمَّ احْتَاجَ إِلَى مَعُونَتِهِمْ وَ مُكَافَاتِهِمْ فَأَلْأَمُ خَلِيلٍ وَ شَرُّ خَدِينٍ
So, even if there were to remain with him from the ones who manifest the gratefulness for him and show him good advice, that would rather be flattery from him and a lie. If his slipper breaks, then he is needy to their assistance and their return of favour, so he would be an accused friend and an evil deceiver.
وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا لَمْ يَكُنْ لَهُ مِنَ الْحَظِّ فِيمَا أَتَى إِلَّا مَحْمَدَةُ اللِّئَامِ وَ ثَنَاءُ الْأَشْرَارِ مَا دَامَ عَلَيْهِ مُنْعِماً مُفْضِلًا وَ مَقَالَةُ الْجَاهِلِ مَا أَجْوَدَهُ وَ هُوَ عِنْدَ اللَّهِ بَخِيلٌ
And he would not place the matter of his wealth in other than its rightful place and with other than its deserving ones except that there would not happen to be a share for him regarding what comes except for the praise of the villains and praise of the evil ones for as long as he is bountiful upon them with grace, and the speech of the ignorant makes him to be a benevolent one and in the Presence of Allah-azwj he is a stingy one.
فَأَيُّ حَظٍّ أَبْوَرُ وَ أَخْسَرُ مِنْ هَذَا الْحَظِّ وَ أَيُّ فَائِدَةٍ مَعْرُوفٍ أَقَلُّ مِنْ هَذَا الْمَعْرُوفِ فَمَنْ كَانَ مِنْكُمْ لَهُ مَالٌ فَلْيَصِلْ بِهِ الْقَرَابَةَ وَ لْيُحْسِنْ مِنْهُ الضِّيَافَةَ وَ لْيَفُكَّ بِهِ الْعَانِيَ وَ الْأَسِيرَ وَ ابْنَ السَّبِيلِ فَإِنَّ الْفَوْزَ بِهَذِهِ الْخِصَالِ مَكَارِمُ الدُّنْيَا وَ شَرَفُ الْآخِرَةِ.
So which share is more wicked and loss-making than this share, and which benefit is less in goodness than this goodness? The one among you who has wealth for him, so let him give it to his relatives, and let him do good from it with the guests and let him relieve the suffering with it and the captives, and the traveller. Thus, the success with these characteristics is benevolence in the world and nobility in the Hereafter’’.[48]
30- كا، الكافي مُحَمَّدُ بْنُ عَلِيٍّ وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ: جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع عَسَلٌ وَ تِينٌ مِنْ هَمْدَانَ وَ حُلْوَانَ فَأَمَرَ الْعُرَفَاءَ أَنْ يَأْتُوا بِالْيَتَامَى فَأَمْكَنَهُمْ مِنْ رُءُوسِ الْأَزْقَاقِ يَلْعَقُونَهَا وَ هُوَ يَقْسِمُهَا لِلنَّاسِ قَدَحاً قَدَحاً فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لَهُمْ يَلْعَقُونَهَا فَقَالَ إِنَّ الْإِمَامَ أَبُو الْيَتَامَى وَ إِنَّمَا أَلْعَقْتُهُمْ هَذَا بِرِعَايَةِ الْآبَاءِ.
(The book) Al Kafi – Muhammad Bin Ali, and someone else, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from A man, from Habeeb Bin Abu Sabit who said,
‘There came to Amir Al-Momineen-asws, honey and figs from Hamdan, and gifts. He-asws ordered the officers that they should bring the orphans. He-asws enabled them from top for the tasting. They were licking it and he-asws was distribution to the people, cup by cup. It was said to him-asws, ‘O Amir Al-Momineen-asws! What is for them that they should be licking it?’ So he-asws said: ‘The Imam-asws is a father of the orphans, and rather this treat of theirs is due to the care of the father’’.[49]
31- كا، الكافي بَعْضُ أَصْحَابِنَا عَنْ إِبْرَاهِيمَ بْنِ الإسحاق [إِسْحَاقَ] الْأَحْمَرِ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ الْأَصْبَغِ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أَرَادَ أَنْ يُوَبِّخَ الرَّجُلَ يَقُولُ وَ اللَّهِ لَأَنْتَ أَعْجَزُ مِنَ التَّارِكِ الْغُسْلِ يَوْمَ الْجُمُعَةِ وَ إِنَّهُ لَا يَزَالُ فِي طُهْرٍ إِلَى الْجُمُعَةِ الْأُخْرَى.
(The book) Al Kafi – One of our companions, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad Al Ansary, from Sabbah Al Muzanny, from Al Haris Bin Haseyra, from Al Asbagh who said,
‘Whenever Amir Al-Momineen-asws wanted to rebuke the man, he-asws was saying: ‘By Allah-azwj! You are even more frustrated than the neglecter of the washing of the day of Friday, and one does not cease to be in purity up to the other (next) Friday’’.[50]
32- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ غَيْرُهُمَا بِأَسَانِيدَ مُخْتَلِفَةٍ فِي احْتِجَاجِ أَمِيرِ الْمُؤْمِنِينَ عَلَى عَاصِمِ بْنِ زِيَادٍ حِينَ لَبِسَ الْعَبَاءَ وَ تَرَكَ الْمُلَاءَ وَ شَكَاهُ أَخُوهُ الرَّبِيعُ بْنُ زِيَادٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَدْ غَمَّ أَهْلَهُ وَ أَحْزَنَ وُلْدَهُ بِذَلِكَ
(The book) Al Kafi – Ali Bin Muhammad, from Salih Bin Abu Hammad and a number of our companions, from Ahmad Bin Muhammad and some others, by their different chains,
‘Regarding the argumentation of Amir Al-Momineen-asws upon Asim Bin Ziyad when he wore the cloak and neglected the appropriate (easy of life), and his brother Al-Rabie Bin Ziyad complained to Amir Al-Momineen-asws that he (his brother by adapting strict life) had saddened his wife and grieved his children with that.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَيَّ بِعَاصِمِ بْنِ زِيَادٍ فَجِيءَ بِهِ فَلَمَّا رَآهُ عَبَسَ فِي وَجْهِهِ فَقَالَ لَهُ أَ مَا اسْتَحْيَيْتَ مِنْ أَهْلِكَ أَ مَا رَحِمْتَ وُلْدَكَ أَ تَرَى اللَّهَ أَحَلَّ لَكَ الطَّيِّبَاتِ وَ هُوَ يَكْرَهُ أَخْذَكَ مِنْهَا أَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ أَ وَ لَيْسَ اللَّهُ يَقُولُ وَ الْأَرْضَ وَضَعَها لِلْأَنامِ فِيها فاكِهَةٌ وَ النَّخْلُ ذاتُ الْأَكْمامِ-
Amir Al-Momineen-asws said: ‘(bring) Asim Bin Ziyad to me-asws!’ They came with him. When he-asws saw him, he-asws frowned his face and he-asws said to him: ‘Are you not ashamed from your wife? Are you not being merciful to your children? Do you view that Allah-azwj Permitted the good things for you and He-azwj would Abhor it if you were to take from these? You are lesser upon Allah-azwj than that. Or isn’t Allah-azwj Saying: And the earth, He Placed it for the creatures [55:10] Therein are fruits, and the palm trees with the sheathed clusters [55:11].
أَ وَ لَيْسَ يَقُولُ مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ إِلَى قَوْلِهِ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ فَبِاللَّهِ لَابْتِذَالُ نِعَمِ اللَّهِ بِالْفَعَالِ أَحَبُّ إِلَيْهِ مِنِ ابْتِذَالِهَا بِالْمَقَالِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
Or isn’t Allah-azwj Saying: He Let loose the two seas to meet [55:19] Between them is a barrier which they do not violate [55:20] – up to His-azwj Words: There come forth from them the pearls and the rubies [55:22]? By Allah-azwj, utilisation of the Bounties of Allah-azwj by the deeds is more Beloved to Him-azwj than utilising them by the words, and Allah-azwj Mighty and Majestic has Said: And as for the Favour of your Lord, so do announce (it) [93:11]’.
فَقَالَ عَاصِمٌ يَا أَمِيرَ الْمُؤْمِنِينَ- فَعَلَى مَا اقْتَصَرْتَ فِي مَطْعَمِكَ عَلَى الْجُشُوبَةِ وَ فِي مَلْبَسِكَ عَلَى الْخُشُونَةِ فَقَالَ وَيْحَكَ إِنَّ اللَّهَ تَعَالَى فَرَضَ عَلَى أَئِمَّةِ الْعَدْلِ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ بِضَعَفَةِ النَّاسِ كَيْلَا يَتَبَيَّغَ بِالْفَقِيرِ فَقْرُهُ فَأَلْقَى عَاصِمُ بْنُ زِيَادٍ الْعَبَاءَ وَ لَبِسَ الْمِلَاءَ.
Asim said, ‘O Amir Al-Momineen-asws! Upon what do you-asws confine (yourself) regarding your-asws food upon the tastelessness, and regarding your-asws clothing upon the coarseness?’ He-asws said: ‘Woe be unto you! Allah-azwj Mighty and Majestic Necessitated upon the Imams-asws of justice that they should manage themselves with the weak ones of the people, perhaps the poor might despair due to his poverty’. Asim Bin Ziyad threw off the cloak and wore the appropriate’’.[51]
33- فر، تفسير فرات بن إبراهيم الْقَاسِمُ بْنُ حَمَّادٍ الدَّلَّالُ مُعَنْعَناً عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا نَزَلَتْ خَمْسُ آيَاتٍ أَمَّنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ أَنْزَلَ لَكُمْ مِنَ السَّماءِ ماءً إِلَى قَوْلِهِ إِنْ كُنْتُمْ صادِقِينَ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِلَى جَنْبِ النَّبِيِّ ص فَانْتَقَضَ انْتِقَاضَ الْعُصْفُورِ
Tafseer Furaat Bin Ibrahim – Al Qasim Bin Hammad Al Dallal transmitting,
‘From Abu Ja’far-asws having said: ‘When the five Verses were Revealed: Or, One Who Created the skies and the earth, and Sent down for you water from the sky? [27:60] – up to His-azwj Words: if you were truthful [27:64], and Ali-asws Bin Abu Talib-asws was by the side of the Prophet-saww, he-asws trembled like the trembling of the sparrow’.
قَالَ فَقَالَ لَهُ رَسُولُ اللَّهِ ص مَا لَكَ يَا عَلِيُّ قَالَ عَجِبْتُ مِنْ جُرْأَتِهِمْ عَلَى اللَّهِ وَ حِلْمِ اللَّهِ عَنْهُمْ
He (the narrator) said, ‘Rasool-Allah-saww said to him-asws: ‘What is the matter with you-asws, O Ali-asws?’ He-asws said: ‘I-asws am surprised at their audacity upon Allah-azwj and the Leniency of Allah-azwj from them’.
قَالَ فَمَسَحَهُ رَسُولُ اللَّهِ ص ثُمَّ قَالَ أَبْشِرْ يَا عَلِيُّ فَإِنَّهُ لَا يُحِبُّكَ مُنَافِقٌ وَ لَا يُبْغِضُكَ مُؤْمِنٌ وَ لَوْ لَا أَنْتَ لَمْ يُعْرَفْ حِزْبُ اللَّهِ وَ حِزْبُ رَسُولِهِ.
He (the narrator) said, ‘Rasool-Allah-saww caressed him-asws, then said: ‘Receive glad tidings, O Ali-asws, for no hypocrite will love you-asws nor will any Momin hate you-asws, and had it not been for you-asws, the party of Allah-azwj and the party of His-azwj Rasool-Allah-saww would not be recognised’’.[52]
34- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَرَوْنَ أَنَّ لَكَ مَالًا كَثِيراً فَقَالَ مَا يَسُوؤُنِي ذَاكَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَرَّ ذَاتَ يَوْمٍ عَلَى نَاسٍ شَتَّى مِنْ قُرَيْشٍ وَ عَلَيْهِ قَمِيصٌ مُخَرَّقٌ فَقَالُوا أَصْبَحَ عَلِيٌّ لَا مَالَ لَهُ
(The book) Al Kafi – A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazam Bin Hakeym, from Abdul A’ala, a slave of the progeny of Saam who said,
‘I said to Abu Abdullah-asws that, the people are reporting that for you-asws is a lot of wealth’. He-asws said: ‘That does not bother me-asws. One day Amir Al-Momineen-asws passed by some people from Quraysh, and upon him-asws was a torn shirt. They said, ‘The morning has come to Ali-asws and there is no wealth for him-asws’.
فَسَمِعَهَا أَمِيرُ الْمُؤْمِنِينَ ع فَأَمَرَ الَّذِي يَلِي صَدَقَتَهُ أَنْ يَجْمَعَ تَمْرَهُ وَ لَا يَبْعَثَ إِلَى إِنْسَانٍ شَيْئاً وَ أَنْ يُوَفِّرَهُ ثُمَّ قَالَ لَهُ بِعْهُ الْأَوَّلَ فَالْأَوَّلَ وَ اجْعَلْهَا دَرَاهِمَ ثُمَّ اجْعَلْهَا حَيْثُ تَجْعَلُ التَّمْرَ فَاكْبِسْهُ مَعَهُ حَيْثُ تُرَى وَ قَالَ لِلَّذِي يَقُومُ عَلَيْهِ إِذَا دَعَوْتُ بِالتَّمْرِ فَاصْعَدْ وَ انْظُرِ الْمَالَ فَاضْرِبْهُ بِرِجْلِكَ كَأَنَّكَ لَا تَعْمِدُ الدَّرَاهِمَ حَتَّى تَنْثُرَهَا
Amir Al-Momineen-asws heard that and he-asws ordered the one who was in charge of his-asws charities that he should gather his-asws dates and do not send anything from these to the people and that these should be kept aside. Then he-asws said to him: ‘Firstly sell these to the first one (buyer) and make these to be Dirhams. Then keep these where the dates were kept and compress it where it cannot be seen’. He-asws then said to the person in charge: ‘When I-asws call you with the dates, so climb and look at the wealth, then strike it with your leg as if you have no intention for the Dirhams until you scatter these’.
ثُمَّ بَعَثَ إِلَى رَجُلٍ مِنْهُمْ يَدْعُوهُ ثُمَّ دَعَا بِالتَّمْرِ فَلَمَّا صَعِدَ يَنْزِلُ بِالتَّمْرِ ضَرَبَ بِرِجْلِهِ فَانْتَثَرَتِ الدَّرَاهِمُ فَقَالُوا مَا هَذَا يَا أَبَا الْحَسَنِ فَقَالَ هَذَا مَالُ مَنْ لَا مَالَ لَهُ ثُمَّ أَمَرَ بِذَلِكَ الْمَالِ فَقَالَ انْظُرُوا أَهْلَ كُلِّ بَيْتٍ كُنْتُ أَبْعَثُهُ إِلَيْهِمْ فَانْظُرُوا مَا لَهُ وَ ابْعَثُوا إِلَيْهِ.
Then he sent for a man from them, calling them over. Then he called for the dates. When he climbed to descend with the dates, he struck with his leg and the Dirhams were scattered. They said, ‘What is this O Abu Al-Hassan-asws!’ He-asws said: ‘This is wealth of the one who has no wealth for him-asws’. Then he ordered with that wealth, and he-asws said: ‘Look at the deserving ones of every house which I-asws used to send to them’. They looked at his wealth, and he-asws sent it (to them)’’.[53]
35- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ قَالَ: بَلَغَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ طَلْحَةَ وَ الزُّبَيْرَ يَقُولَانِ لَيْسَ لِعَلِيٍّ مَالٌ قَالَ فَشَقَّ ذَلِكَ عَلَيْهِ فَأَمَرَ وُكَلَاءَهُ أَنْ يَجْمَعُوا غَلَّتَهُ حَتَّى إِذَا حَالَ الْحَوْلُ أَتَوْهُ وَ قَدْ جَمَعُوا مِنْ ثَمَنِ الْغَلَّةِ مِائَةَ أَلْفِ دِرْهَمٍ
(The book) Al Kafi – A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Fazzal, altogether from Yunus Bin Yaqoub, from Abu Baseer who said,
‘It (news) reached Amir Al-Momineen-asws that Talha and Al-Zubeyr were both saying, ‘There is not for Ali-asws, any wealth’. He (the narrator) said, ‘So that was grievous upon him-asws, so he-asws ordered his-asws representatives that they should gather his-asws harvest until when a year passes by, to bring it to him-asws, and there had gathered from the price of the harvest, one hundred thousand Dirhams.
فَنُشِرَتْ بَيْنَ يَدَيْهِ فَأَرْسَلَ إِلَى طَلْحَةَ وَ الزُّبَيْرِ فَأَتَيَاهُ فَقَالَ لَهُمَا هَذَا الْمَالُ وَ اللَّهِ لَيْسَ لِأَحَدٍ فِيهِ شَيْءٌ وَ كَانَ عِنْدَهُمَا مُصَدَّقاً قَالَ فَخَرَجَا مِنْ عِنْدِهِ وَ هُمَا يَقُولَانِ إِنَّ لَهُ مَالًا.
He-asws had it displayed in front of him-asws and sent a messenger to Talha and Al-Zubayr. He brought both of them to him-asws. He-asws said to them both: ‘This wealth, by Allah-azwj, is for me-asws, there not being a share for anyone else in it’, and they had both verified it’. They both left from his-asws presence, and they were both saying, ‘He-asws does have wealth for him-asws’’.[54]
36- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ ع مُصَدِّقاً مِنَ الْكُوفَةِ إِلَى بَادِيَتِهَا فَقَالَ يَا عَبْدَ اللَّهِ انْطَلِقْ وَ عَلَيْكَ بِتَقْوَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ لَا تُؤْثِرَنَّ دُنْيَاكَ عَلَى آخِرَتِكَ وَ كُنْ حَافِظاً لِمَا ائْتَمَنْتُكَ عَلَيْهِ مُرَاعِياً لِحَقِّ اللَّهِ فِيهِ حَتَّى تَأْتِيَ نَادِيَ بَنِي فُلَانٍ
(The book) Al Kafi – Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Bureyd Bin Muawiya who said,
‘I heard Abu Abdullah-asws saying: ‘Amir Al-Momineen-asws sent a Zakāt collector from Al-Kufa to its valleys and said to him: ‘O servant of Allah-azwj! Go, and upon you be the fear of Allah-azwj Alone, there being no associates for Him-azwj, and do not be preferring your world upon your Hereafter and be protective to what you are entrusted upon it as a shepherd of the Right of Allah-azwj, until you come over to the society of the clan of so and so.
فَإِذَا قَدِمْتَ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ ثُمَّ امْضِ إِلَيْهِمْ بِسَكِينَةٍ وَ وَقَارٍ حَتَّى تَقُومَ بَيْنَهُمْ فَتُسَلِّمَ عَلَيْهِمْ ثُمَّ قُلْ لَهُمْ يَا عِبَادَ اللَّهِ أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللَّهِ لِآخُذَ مِنْكُمْ حَقَّ اللَّهِ فِي أَمْوَالِكُمْ فَهَلْ لِلَّهِ فِي أَمْوَالِكُمْ مِنْ حَقٍّ فَتُؤَدُّوهُ إِلَى وَلِيِّهِ
When you set foot there, descend in their waters and do not mix in with their houses. Then go with tranquillity and dignity until you are standing between them and greet upon them. Then say to them, ‘O servants of Allah-azwj! A Guardian-asws of Allah-azwj has sent me in order to take from you a Right of Allah-azwj among your wealth. So, is there for Allah-azwj a Right in your wealth to pay it to His-azwj Guardian-asws?’
فَإِنْ قَالَ لَكَ قَائِلٌ لَا فَلَا تُرَاجِعْهُ وَ إِنْ أَنْعَمَ لَكَ مِنْهُمْ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تَعِدَهُ إِلَّا خَيْراً فَإِذَا أَتَيْتَ مَالَهُ فَلَا تَدْخُلْهُ إِلَّا بِإِذْنِهِ فَإِنَّ أَكْثَرَهُ لَهُ فَقُلْ يَا عَبْدَ اللَّهِ أَ تَأْذَنُ لِي فِي دُخُولِ مَالِكَ فَإِنْ أَذِنَ لَكَ فَلَا تَدْخُلْهُ دُخُولَ مُتَسَلِّطٍ عَلَيْهِ فِيهِ وَ لَا عَنِفٍ بِهِ
If a spokesperson were to say to you, ‘No’, then do not return him (ask him again); but if one of them says yes to you, so go with him from without having frightened him, or promising him except for goodness. When you come to his wealth, do not enter it except by his permission, for most of it is for him. Then say, ‘O servant of Allah-azwj! Do you permit me regarding entering into your wealth?’ If he was to permit you, do not enter it like the entering of the one dominant upon it, nor be arrogant with it.
فَاصْدَعِ الْمَالَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ أَيَّ الصَّدْعَيْنِ شَاءَ فَأَيَّهُمَا اخْتَارَ فَلَا تَعَرَّضْ لَهُ ثُمَّ اصْدَعِ الْبَاقِيَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ فَأَيَّهُمَا اخْتَارَ فَلَا تَعَرَّضْ لَهُ وَ لَا تَزَالُ كَذَلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي مَالِهِ فَإِذَا بَقِيَ ذَلِكَ فَاقْبِضْ حَقَّ اللَّهِ مِنْهُ وَ إِنِ اسْتَقَالَكَ فَأَقِلْهُ
Split the wealth into two parts, then give him the choice whichever of the two parts he so likes. Whichever of the two he chooses, do not object to him. Then split the remaining part into two parts, then give him the choice, so whichever of the two he chooses, do not object to it. And do not cease doing like that until there remain what can fulfil the Right of Allah-azwj Blessed and High, from his wealth. When that remains, take possession of the Right of Allah-azwj from him, and if he were to ask for a reduction, reduce it.
ثُمَّ اخْلِطْهُمَا وَ اصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلًا حَتَّى تَأْخُذَ حَقَّ اللَّهِ فِي مَالِهِ فَإِذَا قَبَضْتَهُ فَلَا تُوَكِّلْ بِهِ إِلَّا نَاصِحاً شَفِيقاً أَمِيناً حَفِيظاً غَيْرَ مُعْنِفٍ بِشَيْءٍ مِنْهَا ثُمَّ احْدُرْ كُلَّ مَا اجْتَمَعَ عِنْدَكَ مِنْ كُلِّ نَادٍ إِلَيْنَا نُصَيِّرْهُ حَيْثُ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ
Then mix it and do similar to that which you had done firstly until you take the Right of Allah-azwj in his wealth. When you take possession of it, do not allocate it except for a good adviser, kind, trustworthy, protective, without arrogance, from anything from it. Then bring over everything what is gathered with you, from every society, to us-asws, so we-asws can give it where Allah-azwj Mighty and Majestic has Commanded for.
فَإِذَا انْحَدَرَ فِيهَا رَسُولُكَ فَأَوْعِزْ إِلَيْهِ أَنْ لَا يَحُولَ بَيْنَ نَاقَةٍ وَ بَيْنَ فَصِيلِهَا وَ لَا يُفَرِّقَ بَيْنَهُمَا وَ لَا يَمْصُرَنَّ لَبَنَهَا فَيُضِرَّ ذَلِكَ بِفَصِيلِهَا وَ لَا يَجْهَدَ بِهَا رُكُوباً وَ لْيَعْدِلْ بَيْنَهُنَّ فِي ذَلِكَ وَ لْيُورِدْهُنَّ كُلَّ مَاءٍ يَمُرُّ بِهِ وَ لَا يَعْدِلْ بِهِنَّ عَنْ نَبْتِ الْأَرْضِ إِلَى جَوَادِّ الطَّرِيقِ فِي السَّاعَةِ الَّتِي فِيهَا تُرِيحُ وَ تَغْبُقُ وَ لْيَرْفُقْ بِهِنَّ جُهْدَهُ حَتَّى يَأْتِيَنَا بِإِذْنِ اللَّهِ سِحَاحاً سِمَاناً غَيْرَ مُتْعَبَاتٍ وَ لَا مُجْهَدَاتٍ
So when your messenger comes with it, advise him that he should neither impede between a she-camel and her young, nor effect a separation between the two, nor overdo her milking for that would be harmful with her young ones, not be excessive in riding her, and be equitable between these regarding that; and let them be watered at every watering place he passes by with them, and not isolate them from the vegetation of the earth to the middle of the road during the timings during which they should be resting and grazing; and let him be kind with them in his effort until he brings them over to us-asws by the Permission of Allah-azwj, healthy, fat, without tiredness or being over-worked.
فَنَقْسِمَهُنَ بِإِذْنِ اللَّهِ عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص عَلَى أَوْلِيَاءِ اللَّهِ فَإِنَّ ذَلِكَ أَعْظَمُ لِأَجْرِكَ وَ أَقْرَبُ لِرُشْدِكَ يَنْظُرُ اللَّهُ إِلَيْهَا وَ إِلَيْكَ وَ إِلَى جُهْدِكَ وَ نَصِيحَتِكَ لِمَنْ بَعَثَكَ وَ بُعِثْتَ فِي حَاجَتِهِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ مَا يَنْظُرُ اللَّهُ إِلَى وَلِيٍّ لَهُ يُجْهِدُ نَفْسَهُ بِالطَّاعَةِ وَ النَّصِيحَةِ لَهُ وَ لِإِمَامِهِ إِلَّا كَانَ مَعَنَا فِي الرَّفِيقِ الْأَعْلَى
Thus, these would be distributed by the Permission of Allah-azwj upon the Book of Allah-azwj and the Sunnah of His-azwj Prophet-saww upon the friends of Allah-azwj. Thus, that would be great for your Recompense and closer for your righteous guidance. Allah-azwj is Looking at them and at you and to your efforts, and your advice to the one-asws who sent you and you sent, regarding his-asws need, for Rasool-Allah-saww said: ‘Allah-azwj does not Look at a friend of His-azwj who strives with his self with the obedience and the correct advice for himself and for his Imam-asws, except that he would be with us-saww among the lofty friends’.
قَالَ ثُمَّ بَكَى أَبُو عَبْدِ اللَّهِ ع ثُمَّ قَالَ يَا بُرَيْدُ لَا وَ اللَّهِ مَا بَقِيَتْ لِلَّهِ حُرْمَةٌ إِلَّا انْتُهِكَ وَ لَا عُمِلَ بِكِتَابِ اللَّهِ وَ لَا سُنَّةِ نَبِيِّهِ فِي هَذَا الْعَالَمِ وَ لَا أُقِيمَ فِي هَذَا الْخَلْقِ حَدٌّ مُنْذُ قَبَضَ اللَّهُ أَمِيرَ الْمُؤْمِنِينَ ع وَ لَا عُمِلَ بِشَيْءٍ مِنَ الْحَقِّ إِلَى يَوْمِ النَّاسِ هَذَا
He (the narrator) said: ‘Then Abu Abdullah-asws wept, then said: ‘O Bureyd! No, by Allah-azwj! There does not remain (today) any sanctity for the Sake of Allah-azwj except that it is contravened, nor is there a deed being done by the Book of Allah-azwj or a Sunnah of His-azwj Prophet-saww in this world, nor a Limit is being established among these people since the passing away of Amir Al-Momineen-asws, nor has anything been done from the Truth by these people until this day’.
ثُمَّ قَالَ أَمَا وَ اللَّهِ لَا تَذْهَبُ الْأَيَّامُ وَ اللَّيَالِي حَتَّى يُحْيِيَ اللَّهُ الْمَوْتَى وَ يُمِيتَ الْأَحْيَاءَ وَ يَرُدَّ اللَّهُ الْحَقَّ إِلَى أَهْلِهِ وَ يُقِيمَ دِينَهُ الَّذِي ارْتَضَاهُ لِنَفْسِهِ وَ نَبِيِّهِ ص فَأَبْشِرُوا ثُمَّ أَبْشِرُوا ثُمَّ أَبْشِرُوا فَوَ اللَّهِ مَا الْحَقُّ إِلَّا فِي أَيْدِيكُمْ.
Then he-asws said: ‘But, by Allah-azwj, The days and the night will not go away until Allah-azwj Revives the dead and Causes the living ones to die, and Allah-azwj Returns the Truth to its People-asws, and Establishes His-azwj Religion which He-azwj is Pleased with for Himself-azwj and His-azwj Prophet-saww. Therefore, receive glad tidings, then receive glad tidings, then receive glad tidings, for by Allah-azwj, there is no Truth except (what will come) in your hands’’.[55]
في- حديث علي ع و لا يمصرن لبنها فيضر ذلك بولدها.
In a Hadeeth of Ali-asws: ‘And do not over-milk her milk for that would be harmful to its children (young ones)’’.[56]
37- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مَعْمَرٍ قَالَ أَخْبَرَنِي أَبُو الْحَسَنِ الْعُرَنِيُّ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ مُهَاجِرٍ عَنْ رَجُلٍ مِنْ ثَقِيفٍ قَالَ: اسْتَعْمَلَنِي عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَلَى بَانِقْيَا وَ سَوَادٍ مِنْ سَوَادِ الْكُوفَةِ فَقَالَ لِي وَ النَّاسُ حُضُورٌ انْظُرْ خَرَاجَكَ فَجِدَّ فِيهِ وَ لَا تَتْرُكْ مِنْهُ دِرْهَماً وَ إِذَا أَرَدْتَ أَنْ تَتَوَجَّهَ إِلَى عَمَلِكَ فَمُرَّ بِي
(The book) Al Kafi – A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ahmad Bin Ma’mar who said, ‘Abu Al-Hassan al Urny informed me saying, ‘Ismail Bin Ibrahim narrated to me, from Muhajir, from a man from Saqeyf who said,
‘Ali-asws Bin Abu Talib-asws utilised me (as a Zakāt collector) upon Baniqiya, and an outskirt from the outskirts of Al-Kufa, and he-asws said to me, and the people were present: ‘Look after your taxes (collected), and be careful regarding it, and do not neglect even one Dirham from it. When you want to divert yourself towards your work, then pass by me-asws’.
فَأَتَيْتُهُ فَقَالَ لِي إِنَّ الَّذِي سَمِعْتَ مِنِّي خُدْعَةٌ إِيَّاكَ أَنْ تَضْرِبَ مُسْلِماً أَوْ يَهُودِيّاً أَوْ نَصْرَانِيّاً فِي دِرْهَمِ خَرَاجٍ أَوْ تَبِيعَ دَابَّةَ عَمَلٍ فِي دِرْهَمٍ فَإِنَّمَا أُمِرْنَا أَنْ نَأْخُذَ مِنْهُمُ الْعَفْوَ.
He (the narrator) said, ‘I went over to him-asws, and he-asws said to me: ‘That which you heard from me-asws were principles. Beware of striking a Muslim, or a Jew, or a Christian regarding a Dirham of tax, or pursuing a working animal regarding a Dirham. But rather, we-asws order that we-asws should observe tolerance for them’’.[57]
38- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ وَ هُوَ يَخْطُبُ عَلَى الْمِنْبَرِ بِالْكُوفَةِ يَا أَيُّهَا النَّاسُ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى النَّاسِ أَلَا إِنَّ لِكُلِّ غُدَرَةٍ فُجَرَةً وَ لِكُلِّ فُجَرَةٍ كُفَرَةً أَلَا وَ إِنَّ الْغَدْرَ وَ الْفُجُورَ وَ الْخِيَانَةَ فِي النَّارِ.
(The book) ‘Al Kafi’ – Ali, from his father, from Ali Bin Asbat, from his uncle Yaqoub Bin Salim, from Abu Al-Hassan Al Abdy, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,
‘Amir Al-Momineen-asws said one day, and he-asws was addressing upon the pulpit at Al-Kafi: ‘O you people! Had I-asws not abhorred the treachery, I would have been the most cunning of the people. Indeed! For every treachery there is an immorality, and for every immorality there is Kufr. Indeed! And the treachery and the immorality and the embezzlement (all lead to be) in the Fire’’.[58]
39- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع عَلَى جَارِيَةٍ قَدِ اشْتَرَتْ لَحْماً مِنْ قَصَّابٍ وَ هِيَ تَقُولُ زِدْنِي فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع زِدْهَا فَإِنَّهُ أَعْظَمُ لِلْبَرَكَةِ.
(The book) ‘Al Kafi’ – Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws passed by a slave girl who had bought some meat from a butcher and she was saying, ‘Increase it for me’. Amir Al-Momineen-asws said to him: ‘Increase it for her for it would be magnifying for the Blessings’’.[59]
40- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ وَلِيَّ عَلِيٍّ ع لَا يَأْكُلُ إِلَّا الْحَلَالَ لِأَنَّ صَاحِبَهُ كَانَ كَذَلِكَ وَ إِنَّ وَلِيَّ عُثْمَانَ لَا يُبَالِي أَ حَلَالًا أَكَلَ أَوْ حَرَاماً لِأَنَّ صَاحِبَهُ كَذَلِكَ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al-No’man, from Ibn Muskaan, from Al-Hassan Al-Sayqal who said:
I heard Abu Abdullah-asws saying that a friend of Ali-asws does not eat except for the Permissible because his Master-asws was like that, and the friend of Usman does not care whether he eats the Permissible or the Prohibited because his master was like that’.
قَالَ ثُمَّ عَادَ إِلَى ذِكْرِ عَلِيٍّ ع فَقَالَ أَمَا وَ الَّذِي ذَهَبَ بِنَفْسِهِ مَا أَكَلَ مِنَ الدُّنْيَا حَرَاماً قَلِيلًا وَ لَا كَثِيراً حَتَّى فَارَقَهَا وَ لَا عَرَضَ لَهُ أَمْرَانِ كِلَاهُمَا لِلَّهِ طَاعَةٌ إِلَّا أَخَذَ بِأَشَدِّهِمَا عَلَى بَدَنِهِ وَ لَا نَزَلَتْ بِرَسُولِ اللَّهِ ص شَدِيدَةٌ قَطُّ إِلَّا وَجَّهَهُ فِيهَا ثِقَةً بِهِ وَ لَا أَطَاقَ أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ عَمَلَ رَسُولِ اللَّهِ ص بَعْدَهُ غَيْرُهُ
He (the narrator) said, ‘Then he-asws returned to the mention of Ali-asws, and he-asws said; ‘But, by the One Who-azwj Took his-asws soul, he-asws did not eat anything Prohibited in the world, be it little or a lot, until he-asws departed from it. And there were not presented to him-asws two matters both of them in obedience to Allah-azwj except that he-asws chose the more difficult one of the two for his-asws body, and there did not descend any difficulty upon the Rasool-Allah-saww at all except that he-asws faced it, being relied upon for it. And no one from this community can endure the deeds of the Rasool-Allah-saww after him-saww apart from him-asws.
وَ لَقَدْ كَانَ يَعْمَلُ عَمَلَ رَجُلٍ كَأَنَّهُ يَنْظُرُ إِلَى الْجَنَّةِ وَ النَّارِ وَ لَقَدْ أَعْتَقَ أَلْفَ مَمْلُوكٍ مِنْ صُلْبِ مَالِهِ كُلُّ ذَلِكَ تَحَفَّى فِيهِ يَدَاهُ وَ تَعَرَّقَ فِيهِ جَبِينُهُ الْتِمَاسَ وَجْهِ اللَّهِ عَزَّ وَ جَلَّ وَ الْخَلَاصِ مِنَ النَّارِ وَ مَا كَانَ قُوتُهُ إِلَّا الْخَلَّ وَ الزَّيْتَ وَ حَلْوَاهُ التَّمْرُ إِذَا وَجَدَهُ وَ مَلْبُوسُهُ الْكَرَابِيسُ فَإِذَا فَضَلَ عَنْ ثِيَابِهِ شَيْءٌ دَعَا بِالْجَلَمِ فَجَزَّهُ.
And he-asws would work like a man as if he could see into the Paradise and the Fire, and he-asws had freed one thousand slaves from his-asws wealth. All of that was from what he-asws had worked by his-asws own hands, making his-asws forehead perspire for the Sake of Allah-azwj Mighty and Majestic, seeking to be free from the Fire. And there was no meal for him-asws except for the vinegar and oil, and the sweetness of the dates if he-asws could find them. And his-asws clothing was the cotton. If he-asws found excess in his clothes, he-asws would call for the scissors and cut it off’’.[60]
41- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَكَلَ رَسُولُ اللَّهِ مُتَّكِئاً مُنْذُ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى أَنْ قَبَضَهُ تَوَاضُعاً لِلَّهِ عَزَّ وَ جَلَّ وَ مَا رَأَى رُكْبَتَيْهِ أَمَامَ جَلِيسِهِ فِي مَجْلِسٍ قَطُّ وَ لَا صَافَحَ رَسُولُ اللَّهِ ص رَجُلًا قَطُّ فَنَزَعَ يَدَهُ حَتَّى يَكُونَ الرَّجُلُ هُوَ الَّذِي يَنْزِعُ يَدَهُ وَ لَا كَافَى رَسُولُ اللَّهِ ص بِسَيِّئَةٍ قَطُّ قَالَ اللَّهُ لَهُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ فَفَعَلَ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al-Hakam, from Muawiya Bin Wahab, who has narrated the following:
Abu Abdullah-asws said: ‘The Rasool-Allah-saww did not eat whilst leaning, since he-saww was Sent by Allah-azwj Mighty and Majestic, up to his-saww passing away. He-saww was modest for the Sake of Allah-azwj Mighty and Majestic, and no one ever saw his-saww knees is a gathering at all. And the Rasool Allah-saww did not shake hands with a man at all by pulling his-saww hand from his hand until the man would pull his own hand from his-saww hands. The Rasool Allah-saww did not recompense anyone with evil at all. Allah-azwj the Exalted Said to him-saww: Repel the evil by that which is best. [23:96], so he-saww did it’’.
وَ مَا مَنَعَ سَائِلًا قَطُّ إِنْ كَانَ عِنْدَهُ أَعْطَى وَ إِلَّا قَالَ يَأْتِي اللَّهُ بِهِ وَ لَا أَعْطَى عَلَى اللَّهِ جَلَّ وَ عَزَّ شَيْئاً قَطُّ إِلَّا أَجَازَهُ اللَّهُ إِنْ كَانَ لَيُعْطِي الْجَنَّةَ فَيُجِيزُ اللَّهُ عَزَّ وَ جَلَّ لَهُ ذَلِكَ
And he never denied any beggar at all. If he-saww had it with him-saww he-saww would give it, or else he-saww would say: ‘Allah-azwj will Give it’. And he-saww did not Give anything at all on the Authorisation of Allah-azwj Mighty and Majestic except that Allah-azwj Authorised that for him-saww even if it was the Paradise, Allah-azwj Mighty and Majestic Authorised that for him-saww’.
قَالَ وَ كَانَ أَخُوهُ مِنْ بَعْدِهِ وَ الَّذِي ذَهَبَ بِنَفْسِهِ مَا أَكَلَ مِنَ الدُّنْيَا حَرَاماً قَطُّ حَتَّى خَرَجَ مِنْهَا وَ اللَّهِ إِنْ كَانَ لَيَعْرِضُ لَهُ الْأَمْرَانِ كِلَاهُمَا لِلَّهِ عَزَّ وَ جَلَّ طَاعَةٌ فَيَأْخُذُ بِأَشَدِّهِمَا عَلَى بَدَنِهِ
He-asws said: ‘And his-saww brother (Ali-asws) from after him-saww, by the One Who-azwj Took his-asws soul, did not eat anything at all Prohibited in the world until he-asws exited from it. By Allah-azwj, if two matters were presented to him-asws in both of which was the obedience to Allah-azwj Mighty and Majestic, he-asws would take the one which was more difficult upon his-asws body.
وَ اللَّهِ لَقَدْ أَعْتَقَ أَلْفَ مَمْلُوكٍ لِوَجْهِ اللَّهِ عَزَّ وَ جَلَّ دَبِرَتْ فِيهِمْ يَدَاهُ وَ اللَّهِ مَا أَطَاقَ عَمَلَ رَسُولِ اللَّهِ ص مِنْ بَعْدِهِ أَحَدٌ غَيْرُهُ وَ اللَّهِ مَا نَزَلَتْ بِرَسُولِ اللَّهِ ص نَازِلَةٌ قَطُّ إِلَّا قَدَّمَهُ فِيهَا ثِقَةً بِهِ مِنْهُ
By Allah-azwj, he-asws freed a thousand slaves for the Sake of Allah-azwj Mighty and Majestic, from the work of his-asws own hands. By Allah-azwj, no one could endure the deeds of the Rasool Allah-saww after him-saww, apart from him-asws. By Allah-azwj, there did not descend upon the Rasool Allah-saww any (difficulty) at all except that he-asws was the foremost in facing it, being a reliable one from him-saww for it.
وَ إِنْ كَانَ رَسُولُ اللَّهِ ص لَيَبْعَثُهُ بِرَايَتِهِ فَيُقَاتِلُ جَبْرَئِيلُ عَنْ يَمِينِهِ وَ مِيكَائِيلُ عَنْ يَسَارِهِ ثُمَّ مَا يَرْجِعُ حَتَّى يَفْتَحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ.
And whenever the Rasool-Allah-saww sent him-asws with his-saww flag, so Jibraeel-as would fight on his-asws right and Mikaeel-as on his-asws left. Then he-asws would not return until Allah-azwj Mighty and Majestic Granted victory to him-asws’’.[61]
42- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زَيْدِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ عَلِيٌّ ع أَشْبَهَ النَّاسِ طِعْمَةً وَ سِيرَةً بِرَسُولِ اللَّهِ ص كَانَ يَأْكُلُ الْخُبْزَ وَ الزَّيْتَ وَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ
(The book) ‘Al Kafi’ – A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammaad Bin Usmaan, from Zayd Bin Al-Hassan who said:
I heard Abu Abdullah-asws saying: ‘Ali-asws was the most similar to the Rasool Allah-saww in the partaking of food and manners. And he-asws used to eat the bread and the oil whilst (he-asws would feed) the people with the bread and the meat’.
قَالَ وَ كَانَ عَلِيٌّ ع يَسْتَقِي وَ يَحْطِبُ وَ كَانَتْ فَاطِمَةُ ع تَطْحَنُ وَ تَعْجِنُ وَ تَخْبِزُ وَ تَرْقَعُ وَ كَانَتْ مِنْ أَحْسَنِ النَّاسِ وَجْهاً كَأَنَّ وَجْنَتَيْهَا وَرْدَتَانِ صَلَّى اللَّهُ عَلَيْهَا وَ عَلَى أَبِيهَا وَ بَعْلِهَا وَ وُلْدِهَا الطَّاهِرِينَ.
He-asws said: ‘Ali-asws used to fetch the water and the firewood, and (Syeda) Fatima-asws used to grind, and knead, and bake, and stitch. She-asws was of the most beautiful of face from the people, with cheeks like two roses, may Greetings be upon her-asws, and upon her-asws father-saww, and her-asws husband-asws, and her-asws purified children-asws’’.[62]
43- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا وُلِّيَ عَلِيٌّ ع صَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنِّي وَ اللَّهِ لَا أَرْزَؤُكُمْ مِنْ فَيْئِكُمْ دِرْهَماً مَا قَامَ لِي عِذْقٌ بِيَثْرِبَ فَلْتُصَدِّقْكُمْ أَنْفُسُكُمْ أَ فَتَرَوْنِي مَانِعاً نَفْسِي وَ مُعْطِيَكُمْ
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Abdul Rahmaan Bin Al-Hajjaaj, from Muhammad Bin Muslim, who has narrated the following:
Abu Abdullah-asws having said: ‘When Ali-asws became the ruler, he-asws ascended the Pulpit. He-asws Praised Allah-azwj and Extolled Him-azwj, then said: ‘By Allah-azwj! I-asws will not give you the sustenance from your spoils of war (Al-Fey) a single Dirham (more than what each of you deserve) so long as I have a palm tree left in Yasrab (Al-Medina). Be truthful to yourselves. Do you see what I-asws have prevented from myself-asws that I-asws shall give it to you?’
قَالَ فَقَامَ إِلَيْهِ عَقِيلٌ كَرَّمَ اللَّهُ وَجْهَهُ فَقَالَ لَهُ اللَّهَ لَتَجْعَلُنِي وَ أَسْوَدَ بِالْمَدِينَةِ سَوَاءً فَقَالَ اجْلِسْ أَ مَا كَانَ هَاهُنَا أَحَدٌ يَتَكَلَّمُ غَيْرُكَ وَ مَا فَضْلُكَ عَلَيْهِ إِلَّا بِسَابِقَةٍ أَوْ بِتَقْوَى.
Aqeel stood up and said to him-asws, may Allah-azwj Honour his-asws face, ‘By Allah-azwj! You will consider me to be equal to a black man of Al-Medina?’ He-asws said: ‘Sit down! Is there not one here besides you to speak? And there is no preference to you except by a precedent (being foremost in Al-Islam) or by piety’’.[63]
44- ل، الخصال الطَّالَقَانِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَدَوِيِّ عَنْ مُحَمَّدِ بْنِ خَلِيلَانَ بْنِ عَلِيٍّ الْعَبَّاسِيِّ عَنْ أَبِيهِ عَنْ آبَائِهِ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع خُصِّصْنَا بِخَمْسَةٍ بِفَصَاحَةٍ وَ صَبَاحَةٍ وَ سَمَاحَةٍ وَ نَجْدَةٍ وَ حُظْوَةٍ عِنْدَ النِّسَاءِ.
(The book) ‘Al Khisaal’ – Al Talaqany, from Al-Hassan Bin Ali Al Adawy, from Muhammad Bin Khaleelan Bin Ali Al Abbasi, from his father, from his forefathers who said,
‘Ali-asws Bin Abu Talib-asws said: ‘We-asws are specialised with five – with eloquence, and accompaniment, and pardoning, and seriousness, and stature with the women’’.[64]
45- دَعَوَاتُ الرَّاوَنْدِيِّ، قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا شَأْنُكَ جَاوَرْتَ الْمَقْبَرَةَ فَقَالَ إِنِّي أَجِدُهُمْ جِيرَانَ صِدْقٍ يَكُفُّونَ السَّيِّئَةَ وَ يُذَكِّرُونَ الْآخِرَةَ
(The book) ‘Dawaat’ of Al Rawandy –
‘It was said to Amir Al-Momineen-asws, ‘What is your-asws affair being in the vicinity of the graveyard?’ He-asws said: ‘I-asws find them to be sincere neighbours. They refrain from evil deeds and are reminding of the Hereafter’.
وَ قَالَ زَيْنُ الْعَابِدِينَ ع مَا أُصِيبَ أَمِيرُ الْمُؤْمِنِينَ ع بِمُصِيبَةٍ إِلَّا صَلَّى فِي ذَلِكَ الْيَوْمِ أَلْفَ رَكْعَةٍ وَ تَصَدَّقَ عَلَى سِتِّينَ مِسْكِيناً وَ صَامَ ثَلَاثَةَ أَيَّامٍ.
And Zayn Al-Abideen-asws said: ‘Amir Al-Momineen-asws was not afflicted with any difficulty except he-asws prayed Salat during that day and gave in charity to sixty poor ones and Fasted for three days’’.[65]
رَوَى قَيْسُ بْنُ الرَّبِيعِ عَنْ يَحْيَى بْنِ هَانِئٍ الْمُرَادِيِّ عَنْ رَجُلٍ مِنْ قَوْمِهِ يُقَالُ لَهُ زِيَادُ بْنُ فُلَانٍ قَالَ: كُنَّا فِي بَيْتٍ مَعَ عَلِيٍّ ع وَ نَحْنُ وَ شِيعَتُهُ وَ خَوَاصُّهُ فَالْتَفَتَ [إِلَيْنَا] فَلَمْ يُنْكِرْ مِنَّا أَحَداً فَقَالَ إِنَّ هَؤُلَاءِ الْقَوْمَ سَيَظْهَرُونَ عَلَيْكُمْ فَيَقْطَعُونَ أَيْدِيَكُمْ وَ يَسْمُلُونَ أَعْيُنَكُمْ فَقَالَ رَجُلٌ مِنَّا وَ أَنْتَ حَيٌّ يَا أَمِيرَ الْمُؤْمِنِينَ
It is reported by Qays Bin Al Rabie, from Yahya Bin Haby Al Murady, from a man from his people call Ziyad Bin so and so who said,
‘We were in a house with Ali-asws, us and his-asws Shias and his-asws special ones. He-asws turned towards us and did not deny anyone of us. He-asws said: ‘These people will be prevailing upon you all. They will cut off your hands and will poke your eyes out’. A man from us said, ‘And will you-asws be alive, O Amir Al-Momineen-asws?’
فَقَالَ أَعَاذَنِيَ اللَّهُ مِنْ ذَلِكَ فَالْتَفَتَ فَإِذَا وَاحِدٌ يَبْكِي فَقَالَ لَهُ يَا ابْنَ الْحَمْقَاءِ أَ تُرِيدُ بِاللَّذَّاتِ فِي الدُّنْيَا الدَّرَجَاتِ فِي الْآخِرَةِ إِنَّمَا وَعَدَ اللَّهُ الصَّابِرِينَ.
He-asws said: ‘Allah-azwj will Shelter me-asws from that’. He-asws turned and there was someone crying. He-asws said to him: ‘O son of the ignorance! Are you intending along with the pleasures of the world, ranks of the Hereafter? But rather, Allah-azwj has Promised the patient ones’’.[66]
وَ رَوَى زُرَارَةُ بْنُ أَعْيَنَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: كَانَ عَلِيٌّ ع إِذَا صَلَّى الْفَجْرَ لَمْ يَزَلْ مُعَقِّباً إِلَى أَنْ تَطْلُعَ الشَّمْسُ فَإِذَا طَلَعَتْ اجْتَمَعَ إِلَيْهِ الْفُقَرَاءُ وَ الْمَسَاكِينُ وَ غَيْرُهُمْ مِنَ النَّاسِ فَيُعَلِّمُهُمُ الْفِقْهَ وَ الْقُرْآنَ وَ كَانَ لَهُ وَقْتٌ يَقُومُ فِيهِ مِنْ مَجْلِسِهِ ذَلِكَ
And it is reported by Zurara Bin Ayn, from his father,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘It was so that whenever Ali-asws prayed Al-Fajr Salat, did not cease to (pray) follow-ups up to the emergence of the sun. When the sun emerged, the poor and the needy and others from the people would gather to him-asws, and he-asws would teach them the jurisprudence and the Quran, and there used to be a (particular) time he-asws would be standing from that gathering of his-asws.
فَقَامَ يَوْماً فَمَرَّ بِرَجُلٍ فَرَمَاهُ بِكَلِمَةِ هَجْرٍ قَالَ وَ لَمْ يُسَمِّهِ مُحَمَّدُ بْنُ عَلِيٍّ ع
One day he-asws stood up and passed a man, and he pelted him-asws with an obscene word’. He (the narrator) said, ‘And Muhammad-asws Bin Ali-asws did not name him’.
فَرَجَعَ عَوْدَهُ عَلَى بَدْئِهِ حَتَّى صَعِدَ الْمِنْبَرَ وَ أَمَرَ فَنُودِيَ الصَّلَاةَ جَامِعَةً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّهُ لَيْسَ شَيْءٌ أَحَبَّ إِلَى اللَّهِ وَ لَا أَعَمَّ نَفْعاً مِنْ حِلْمِ إِمَامٍ وَ فِقْهِهِ وَ لَا شَيْءٌ أَبْغَضَ إِلَى اللَّهِ وَ لَا أَعَمَّ ضَرَراً مِنْ جَهْلِ إِمَامٍ وَ خَرْقِهِ
So, he-asws returned upon his-asws very road until he-asws ascended and ordered, and the congregational Salat was called for. He-asws praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! There isn’t anything more Beloved to Allah-azwj, nor more beneficial generally than forbearance of a leader and his understanding, and there is nothing more hateful to Allah-azwj nor more harmful generally than ignorance of a leader than his weak understanding.
أَلَا وَ إِنَّهُ مَنْ لَمْ يَكُنْ لَهُ مِنْ نَفْسِهِ وَاعِظٌ لَمْ يَكُنْ لَهُ مِنَ اللَّهِ حَافِظٌ أَلَا وَ إِنَّهُ مَنْ أَنْصَفَ مِنْ نَفْسِهِ لَمْ يَزِدْهُ اللَّهُ إِلَّا عِزّاً أَلَا وَ إِنَّ الذُّلَّ فِي طَاعَةِ اللَّهِ أَقْرَبُ إِلَى اللَّهِ مِنَ التَّعَزُّزِ فِي مَعْصِيَتِهِ
Indeed! And surely, one who does not happen to have a preaching from himself, would not happen to have a protector from Allah-azwj. Indeed! And one who is fair from himself Allah-azwj will not Increase him except in honour. Indeed! And the humiliation on obedience of Allah-azwj draws closer to Allah-azwj than the honours received in His-azwj disobedience’.
ثُمَّ قَالَ أَيْنَ الْمُتَكَلِّمُ آنِفاً فَلَمْ يَسْتَطِعِ الْإِنْكَارَ فَقَالَ هَا أَنَا ذَا يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ أَمَا إِنِّي لَوْ أَشَاءُ لَقُلْتُ فَقَالَ أَوْ تَعْفُو وَ تَصْفَحُ فَأَنْتَ أَهْلٌ لِذَلِكَ فَقَالَ عَفَوْتُ وَ صَفَحْتُ
Then he-asws said: ‘Where is the speaker (who spoke) just now?’ He was not able to deny. He said, ‘Here I am, that one, O Amir Al-Momineen-asws!’ He-asws said: ‘As for I-asws, if I-asws so desired, I-asws could have said it (as well)’. He said, ‘Or you-asws can pardon and excuse, for you-asws rightful of that’. He-asws said: ‘I-asws have pardoned and excused’.
فَقِيلَ لِمُحَمَّدِ بْنِ عَلِيٍّ مَا أَرَادَ أَنْ يَقُولَ قَالَ أَرَادَ أَنْ يَنْسُبَهُ.
It was said to Muhammad-asws Bin Ali-asws, ‘What did he-asws want to say?’ He-asws said: ‘He-asws wanted to lineage him’’.[67]
وَ رَوَى زُرَارَةُ أَيْضاً قَالَ: قِيلَ لِجَعْفَرِ بْنِ مُحَمَّدٍ ع إِنَّ قَوْماً هَاهُنَا يَنْتَقِصُونَ عَلِيّاً قَالَ بِمَ يَنْتَقِصُونَهُ لَا أَبَا لَهُمْ وَ هَلْ فِيهِ مَوْضِعُ نَقِيصَةٍ
And it is reported By Zurara as well who said,
‘It was said to Ja’far-asws Bin Muhammad-asws, ‘There are a people over here who are derogating Ali-asws’. He-asws said: ‘With what are they derogating him-asws? May there be no father for them! And is there any place Allah-azwj has Derogating him-asws?
وَ اللَّهِ مَا عَرَضَ لِعَلِيٍّ ع أَمْرَانِ قَطُّ كِلَاهُمَا لِلَّهِ طَاعَةٌ إِلَّا عَمِلَ بِأَشَدِّهِمَا وَ أَشَقِّهِمَا عَلَيْهِ وَ لَقَدْ كَانَ يَعْمَلُ الْعَمَلَ كَأَنَّهُ قَائِمٌ بَيْنَ الْجَنَّةِ وَ النَّارِ يَنْظُرُ إِلَى ثَوَابِ هَؤُلَاءِ فَيَعْمَلُ لَهُ وَ يَنْظُرُ إِلَى عِقَابِ هَؤُلَاءِ فَيَعْمَلُ لَهُ
By Allah-azwj! No two matters were presented to Ali-asws, both of them being in obedience of Allah-azwj, except he-asws worked with severer of the two and their more grievous upon him-asws. And he-asws used to do the work as if he-asws was standing between the Paradise and the Fire, looking at the Reward of theirs so he-asws would work for it, and he-asws would look at the Punishment of theirs, so he-asws would (not) work for it.
وَ إِنْ كَانَ لَيَقُومُ إِلَى الصَّلَاةِ فَإِذَا قَالَ وَجَّهْتُ وَجْهِي تَغَيَّرَ لَوْنُهُ حَتَّى يُعْرَفُ ذَلِكَ فِي لَوْنِهِ وَ لَقَدْ أَعْتَقَ أَلْفَ عَبْدٍ مِنْ كَدِّ يَدِهِ كُلُّهُمْ يَعْرَقُ فِيهِ جَبِينُهُ وَ يُحْفَى فِيهِ كَفُّهُ
And if he-asws had stood to the Salat, and when he-asws said: ‘I-asws divert my-asws face’, his-asws colour would change to the extent that would be recognised in his-asws complexion. And he-asws had liberated a thousand slaves from the toil of his-asws own hands, all of them he-asws had sweated his-asws forehead and bared his-asws hands regarding it.
وَ قَدْ بُشِّرَ بِعَيْنٍ نَبَعَتْ فِي مَالِهِ مِثْلَ عُنُقِ الْجَزُورِ فَقَالَ بَشِّرِ الْوَارِثَ ثُمَّ جَعَلَهَا صَدَقَةً عَلَى الْفُقَرَاءِ وَ الْمَسَاكِينِ وَ ابْنِ السَّبِيلِ إِلَى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْهَا لِيَصْرِفَ اللَّهُ النَّارَ عَنْ وَجْهِهِ.
And he-asws had scraped out a spring flowing in his-asws wealth (estate) like neck of the camel. He-asws said: ‘Give glad tidings to the inheritors’. Then he-asws made it to be a charity upon the poor and the needy and the wayfarer up to (the time) Allah-azwj Makes (the humble) to inherit the earth and the ones upon it, for Allah-azwj to Turn away the Fire from his-asws face’’.[68]
وَ قَالَ فِي مَوْضِعٍ آخَرَ رَوَى عَلِيُّ بْنُ مُحَمَّدِ بْنِ أَبِي سَيْفٍ الْمَدَائِنِيِّ عَنْ فُضَيْلِ بْنِ الْجَعْدِ قَالَ: آكَدُ الْأَسْبَابِ كَانَ فِي تَقَاعُدِ الْعَرَبِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَمْرَ الْمَالِ فَإِنَّهُ لَمْ يَكُنْ يُفَضِّلُ شَرِيفاً عَلَى مَشْرُوفٍ وَ لَا عَرَبِيّاً عَلَى عَجَمِيٍّ وَ لَا يُصَانِعُ الرُّؤَسَاءَ وَ أُمَرَاءَ الْقَبَائِلِ كَمَا يَصْنَعُ الْمُلُوكُ وَ لَا يَسْتَمِيلُ أَحَداً إِلَى نَفْسِهِ وَ كَانَ مُعَاوِيَةُ بِخِلَافِ ذَلِكَ فَتَرَكَ النَّاسُ عَلِيّاً وَ الْتَحَقُوا بِمُعَاوِيَةَ
And he said in another place, ‘And it is reported by Ali Bin Muhamad Bin Abu Sayf Al Madainy, from Fuzeyl Bin Al Ja’d who said,
‘Confirming the causes regarding the Arabs sitting back from Amir Al-Momineen-asws was the matter of wealth, for he-asws did not happen to give preference to any noble over the ordinary (person), nor an Arab over the non-Arab, nor did he-asws deal with the chief and the leaders of the tribes like what is done with the kings and did not incline anyone to himself-asws, and Muawiya was opposite that, so the people left Ali-asws and joined up with Muawiya.
فَشَكَا عَلِيٌّ ع إِلَى الْأَشْتَرِ تَخَاذُلَ أَصْحَابِهِ وَ فِرَارَ بَعْضِهِمْ إِلَى مُعَاوِيَةَ فَقَالَ الْأَشْتَرُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّا قَاتَلْنَا أَهْلَ الْبَصْرَةِ بِأَهْلِ الْكُوفَةِ وَ أَهْلَ الشَّامِ بِأَهْلِ الْبَصْرَةِ وَ أَهْلِ الْكُوفَةِ وَ رَأْيُ النَّاسِ وَاحِدٌ وَ قَدِ اخْتَلَفُوا بَعْدُ وَ تَعَادَوْا وَ ضَعُفَتِ النِّيَّةُ وَ قَلَّ الْعَدَدُ وَ أَنْتَ تَأْخُذُهُمْ بِالْعَدْلِ وَ تَعْمَلُ فِيهِمْ بِالْحَقِّ وَ تُنْصِفُ الْوَضِيعَ مِنَ الشَّرِيفِ فَلَيْسَ لِلشَّرِيفِ عِنْدَكَ فَضْلُ مَنْزِلَةٍ
Ali-asws complained to Al-Ashtar of the abandonment by his-asws companions and fleeing of some of them to Muawiya. Al-Ashtar said, ‘O Amir Al-Momineen-asws! We fought the people of Al-Basra by the people of Al-Kufa, and the people of Syria by the people of Al-Basra and the people of Al-Kufa and saw the people as one, and they have differed afterwards, and have weakened the intention, and the numbers became few, and you-asws are taking them with the justice and working among them with the truth, and are being fair to the ordinary one from the noble, so there isn’t the preference, the status for the noble one in your-asws presence.
فَضَجَّتْ طَائِفَةٌ مِمَّنْ مَعَكَ مِنَ الْحَقِّ إِذْ عُمُّوا بِهِ وَ اغْتَمُّوا مِنَ الْعَدْلِ إِذْ صَارُوا فِيهِ وَ رَأَوْا صَنَائِعَ مُعَاوِيَةَ عِنْدَ أَهْلِ الْغَنَاءِ وَ الشَّرَفِ فَتَاقَتْ أَنْفُسُ النَّاسِ إِلَى الدُّنْيَا وَ قَلَّ مَنْ لَيْسَ لِلدُّنْيَا بِصَاحِبٍ وَ أَكْثَرُهُمْ يَجْتَوِي الْحَقَّ وَ يَشْتَرِي الْبَاطِلَ وَ يُؤْثِرُ الدُّنْيَا
So, a party from the ones with you made noise from the truth when they had been generalised with it, and they became saddened from the justice when they came to be in it, and they saw the dealing of Muawiya with the rich people and nobles. So, the souls of the people yearned for the world only a few weren’t for the world, and most of them disliked the truth and bought the falsehood and preferred the world.
فَإِنْ تَبْذُلِ الْمَالَ يَا أَمِيرَ الْمُؤْمِنِينَ تَمِلْ إِلَيْكَ أَعْنَاقُ الرِّجَالِ وَ تصفو [تَصْفُ] نَصِيحَتُهُمْ وَ يَسْتَخْلِصْ وُدُّهُمْ صَنَعَ اللَّهُ لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَبَتَ أَعْدَاءَكَ وَ فَضَّ جَمْعَهُمْ وَ أَوْهَنَ كَيْدَهُمْ وَ شَتَّتَ أُمُورَهُمْ إِنَّهُ بِما يَعْمَلُونَ خَبِيرٌ
So, if you-asws were to spend the wealth, O Amir Al-Momineen-asws, the necks of men would incline towards you-asws and their advice would be clear they would be sincere of the cordiality Allah-azwj has Made to be for you-asws. O Amir Al-Momineen-asws! And write to your-asws enemies and disperse their groups and weaken their plots and scatter their affairs, He is Aware of what they are doing [11:111]’.
فَقَالَ عَلِيٌّ ع أَمَّا مَا ذَكَرْتَ مِنْ عَمَلِنَا وَ سِيرَتِنَا بِالْعَدْلِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ عَمِلَ صالِحاً فَلِنَفْسِهِ وَ مَنْ أَساءَ فَعَلَيْها وَ ما رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ وَ أَنَا مِنْ أَنْ أَكُونَ مُقَصِّراً فِيمَا ذَكَرْتُ أَخْوَفُ
Ali-asws said: ‘As for what you mentioned of our-asws knowledge and our-asws ways with the justice, so Allah-azwj Mighty and Majestic is Saying: One who acts righteously, so it is for himself, and one who does evil, so it would be against him, and your Lord is not the least unjust to the servants [41:46], and I-asws am fearful from becoming deficient regarding what you mentioned.
وَ أَمَّا مَا ذَكَرْتَ مِنْ أَنَّ الْحَقَّ ثَقِيلٌ عَلَيْهِمْ فَفَارَقُونَا بِذَلِكَ فَقَدْ عَلِمَ اللَّهُ أَنَّهُمْ لَمْ يُفَارِقُونَا مِنْ جَوْرٍ وَ لَا لَجَئُوا إِذْ فَارَقُونَا إِلَى عَدْلٍ وَ لَمْ يَلْتَمِسُوا إِلَّا دُنْيَا زَائِلَةً عَنْهُمْ كَأَنْ قَدْ فَارَقُوهَا وَ لَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ لِلدُّنْيَا أَرَادُوا أَمْ لِلَّهِ عَمِلُوا
And as for what you mentioned from the truth being heavy upon them, so they have separated from us-asws due to that. Allah-azwj Knows that they did not separate from us-asws due to tyranny nor did they take refuge to any justice when they separated from us-asws, and they did not seek except for the world declining from them. It is as if they have separated from us and they would be Question on the Day of Qiyamah for the world they had intended, or the work they had done for Allah-azwj?
وَ أَمَّا مَا ذَكَرْتَ مِنْ بَذْلِ الْأَمْوَالِ وَ اصْطِنَاعِ الرِّجَالِ فَإِنَّهُ لَا يَسَعُنَا أَنْ نُوَفِّيَ أَحَداً مِنَ الْفَيْءِ أَكْثَرَ مِنْ حَقِّهِ وَ قَدْ قَالَ اللَّهُ سُبْحَانَهُ وَ قَوْلُهُ الْحَقُ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَ اللَّهُ مَعَ الصَّابِرِينَ
And as for what you mentioned of spending the wealth and pretences of the men, so there is no leeway that we-asws should fulfil anyone from the war booty any more than his right, and Allah-azwj the Glorious has Said, and His-azwj Words are the Truth: ‘How many times a small group has overcome a numerous group by the Permission of Allah, and Allah is with the patient ones [2:249].
وَ قَدْ بَعَثَ اللَّهُ مُحَمَّداً ص وَحْدَهُ وَ كَثَّرَهُ بَعْدَ الْقِلَّةِ وَ أَعَزَّ فِئَتَهُ بَعْدَ الذِّلَّةِ وَ إِنْ يُرِدِ اللَّهُ أَنْ يُوَلِّيَنَا هَذَا الْأَمْرَ يُذَلِّلْ لَنَا صَعْبَهُ وَ يُسَهِّلْ لَنَا حَزْنَهُ وَ أَنَا قَابِلٌ مِنْ رَأْيِكَ مَا كَانَ لِلَّهِ عَزَّ وَ جَلَّ رِضًا وَ أَنْتَ مِنْ آمَنِ النَّاسِ عِنْدِي وَ أَنْصَحِهِمْ لِي وَ أَوْثَقِهِمْ فِي نَفْسِي إِنْ شَاءَ اللَّهُ.
And Allah-azwj had Sent Muhammad-saww alone, and Made him-saww to be with large numbers after the few, and Strengthened his-saww party after the humility, and Allah-azwj will Return our-asws ruling this command, Humbling for us-asws it’s difficult matters, and Easing for us-asws its sorrow, and I-asws shall accepted from your opinion whatever would be a Pleasure for Allah-azwj Mighty and Majestic, and you are from the trustworthy people in my-asws presence, and their most advising to me-asws, and most reliable regarding myself-asws, if Allah-azwj so Desires’’.[69]
وَ ذَكَرَ الشَّعْبِيُّ قَالَ: دَخَلْتُ الرَّحَبَةَ بِالْكُوفَةِ وَ أَنَا غُلَامٌ فِي غِلْمَانٍ فَإِذَا أَنَا بِعَلِيٍّ ع قَائِماً عَلَى صُرَّتَيْنِ مِنْ ذَهَبٍ وَ فِضَّةٍ وَ مَعَهُ مِخْفَقَةٌ ثُمَّ انْصَرَفَ وَ لَمْ يَحْمِلْ إِلَى بَيْتِهِ قَلِيلًا وَ لَا كَثِيراً
And Al Shaby mentioned, he said,
‘I entered Al-Rahba at Al-Kufa and I was a boy among the boys, and there I was with Ali-asws standing upon two packed of gold and silver, and with him-asws was a stick and he-asws was repelling the people with his-asws stick. Then he-asws returned to the wealth and distributed it between the people until there did not remain anything from it. Then he-asws left and did not carry anything to his-asws house, neither little nor more.
فَرَجَعْتُ إِلَى أَبِي فَقُلْتُ لَقَدْ رَأَيْتُ الْيَوْمَ خَيْرَ النَّاسِ أَوْ أَحْمَقَ النَّاسِ قَالَ مَنْ هُوَ يَا بُنَيَّ قُلْتُ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ رَأَيْتُهُ يَصْنَعُ كَذَا فَقَصَصْتُ عَلَيْهِ فَبَكَى وَ قَالَ يَا بُنَيَّ بَلْ رَأَيْتَ خَيْرَ النَّاسِ.
So, I returned to my father and said, ‘I have seen today either best of the people or stupidest of the people’. He said, ‘Who is he, O my son?’ I said, ‘Ali-asws Bin Abu Talib Amir Al-Momineen-asws. I saw him-asws do such and such’, and I narrated the story to him. He wept and said, ‘O my son! But you have seen best of the people’’.[70]
وَ رَوَى مُحَمَّدُ بْنُ فُضَيْلٍ عَنْ هَارُونَ بْنِ عَنْتَرَةَ عَنْ زَاذَانَ قَالَ: انْطَلَقْتُ مَعَ قَنْبَرٍ غُلَامِ عَلِيٍّ ع إِلَيْهِ فَإِذَا هُوَ يَقُولُ قُمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَدْ خَبَأْتُ لَكَ خَبِيئاً قَالَ وَ مَا هُوَ وَيْحَكَ قَالَ قُمْ مَعِي فَقَامَ فَانْطَلَقَ بِهِ إِلَى بَيْتِهِ فَإِذَا بِغَرَارَةٍ مَمْلُوءَةٍ مِنْ جَامَاتٍ ذَهَباً وَ فِضَّةً
And it is reported by Muhammad Bin Fuzeyl, from Haroun Bin Antarah, from Zazan who said,
‘I went with Qanbar, a slave of his-asws, to him-asws, and there he said, ‘Arise, O Amir Al-Momineen-asws, for I have hoarded a hoard for you-asws’. He-asws said: ‘And what is it? Woe be unto you!’ He said, ‘Arise with me’. He-asws stood up and went with him to his house, and there was a bag full of golden and silver utensils.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ رَأَيْتُكَ لَا تَتْرُكُ شَيْئاً إِلَّا قَسَمْتَهُ فَادَّخَرْتُ لَكَ هَذَا مِنْ بَيْتِ الْمَالِ فَقَالَ عَلِيٌّ ع وَيْحَكَ يَا قَنْبَرُ لَقَدْ أَحْبَبْتَ أَنْ تُدْخِلَ بَيْتِي نَاراً عَظِيمَةً ثُمَّ سَلَّ سَيْفَهُ وَ ضَرَبَهَا ضَرَبَاتٍ كَثِيرَةً فَانْتَثَرَتْ مِنْ بَيْنِ إِنَاءٍ مَقْطُوعٍ نِصْفُهُ وَ آخَرَ ثُلُثُهُ وَ نَحْوِ ذَلِكَ
He said, ‘O Amir Al-Momineen-asws! I saw that you-asws do not leave anything except distributing it, so I hoarded this for you-asws, from the public treasure’. Ali-asws said: ‘Woe be to you, O Qanbar! You have loved to enter a great fire into my-asws house?’ Then he-asws unsheathed his-asws sword and struck these with a lot of strikes, and there were shattered pieces from the utensils, half of it and another third of it, and approximate to that.
ثُمَّ دَعَا بِالنَّاسِ فَقَالَ اقْسِمُوهُ بِالْحِصَصِ ثُمَّ قَامَ إِلَى بَيْتِ الْمَالِ فَقَسَمَ مَا وَجَدَ فِيهِ ثُمَّ رَأَى فِي الْبَيْتِ أَبْزَارَ سَمَلٍ فَقَالَ وَ لْيَقْسِمُوا هَذَا فَقَالُوا لَا حَاجَةَ لَنَا فِيهِ
Then he-asws called the people and said: ‘Divide it with the portions!’ Then he-asws stood to go to the public treasure and distributed whatever he-asws found in it. Then he-asws saw some sewing needles. He-asws said: ‘And let them distribute this!’ They said, ‘There is no need for us regarding it’.
وَ قَدْ كَانَ ع يَأْخُذُ مِنْ كُلِّ عَامِلٍ مِمَّا يَعْمَلُ فَضَحِكَ وَ قَالَ لَتَأْخُذَنَّ شَرَّهُ مَعَ خَيْرِهِ.
And Ali-asws used to take from every worker from what he had done. He-asws laughed and said: ‘You will take the bad with the good’’.[71]
وَ رَوَى عَبْدُ الرَّحْمَنِ بْنُ عَجْلَانَ قَالَ: كَانَ عَلِيٌّ ع يَقْسِمُ بَيْنَ النَّاسِ الْأَبْزَارَ وَ الْخِرَقَ وَ الْكَمُّونَ وَ كَذَا وَ كَذَا.
And it is reported by Abdul Rahman Bin Ajlan who said,
‘Ali-asws used to distribute between the people, the needles, and the rags, and the plants, and such and such’’.[72]
وَ رَوَى مُجَمِّعٌ التَّيْمِيُّ قَالَ: كَانَ عَلِيٌّ ع يَكْنِسُ بَيْتَ الْمَالِ كُلَّ جُمُعَةٍ وَ يُصَلِّي فِيهِ رَكْعَتَيْنِ وَ يَقُولُ تَشْهَدَانِ يَوْمَ الْقِيَامَةِ.
And it is reported in (the book) Majma’a of Al Taymi who said,
‘Ali-asws was sweeping the public treasury every Friday and pray two Cycles Salat, and he-asws was saying: ‘You will testify for me-asws on the Day of Qiyamah’’.[73]
وَ رَوَى بَكْرُ بْنُ عِيسَى عَنْ عَاصِمِ بْنِ كُلَيْبٍ الْحَرْبِيِ عَنْ أَبِيهِ قَالَ: شَهِدْتُ عَلِيّاً ع وَ قَدْ جَاءَهُ مَالٌ مِنَ الْجَبَلِ فَقَامَ وَ قُمْنَا مَعَهُ وَ جَاءَ النَّاسُ يَزْدَحِمُونَ فَأَخَذَ حِبَالًا فَوَصَلَهَا بِيَدِهِ وَ عَقَدَ بَعْضَهَا إِلَى بَعْضٍ ثُمَّ أَدَارَهَا حَوْلَ الْمَالِ وَ قَالَ لَا أُحِلُّ لِأَحَدٍ أَنْ يُجَاوِزَ هَذَا الْحَبْلَ
And it is reported by Bakr Bin Isa, from Aasim Bin Kuleyb Al Harby, from his father who said,
‘I witnessed Ali-asws and some wealth had come to him-asws from the mountain. He-asws stood up and we stood up with him-asws, and the people came thronging. He-asws took some ropes and connected them and tied them to each other, then he-asws formed a circled around the wealth and said: ‘It is not permissible for anyone that he crosses this rope!’
قَالَ فَقَعَدَ النَّاسُ كُلُّهُمْ مِنْ وَرَاءِ الْحَبْلِ وَ دَخَلَ هُوَ فَقَالَ أَيْنَ رُءُوسُ الْأَسْبَاعِ وَ كَانَتِ الْكُوفَةُ يَوْمَئِذٍ أَسْبَاعاً فَجَعَلُوا يَحْمِلُونَ هَذَا الْجُوَالِقَ إِلَى هَذَا وَ هَذَا إِلَى هَذَا حَتَّى اسْتَوَتِ الْقِسْمَةُ سَبْعَةَ أَجْزَاءٍ وَ وُجِدَ مَعَ الْمَتَاعِ رَغِيفٌ فَقَالَ اكْسِرُوهُ سَبْعَ كِسَرٍ وَ ضَعُوا عَلَى كُلِّ جُزْءٍ كِسْرَةً
He (the narrator) said, ‘The people, all of them, sat down behind the rope, and he-asws entered and he-asws said: ‘Where are the seven chiefs?’ And on that day, Al-Kufa was in seven segments. He-asws went on to carry this bag to this one, and this (bag) to this one, until the division was of complete seven divisions, and a loaf of bread was found with the chattels. He-asws said: ‘Break in into seven pieces and place each piece upon each portion!’
ثُمَّ قَالَ
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
Then he-asws said (a couplet): ‘This is my-asws felony and his choice in it, when each felon, his hand is to his mouth’’.
ثُمَّ أَفْرَغَ عَلَيْهَا وَ دَفَعَهَا إِلَى رُءُوسِ الْأَسْبَاعِ فَجَعَلَ كُلُّ وَاحِدٍ مِنْهُمْ يَدْعُو قَوْمَهُ فَيَحْمِلُونَ الْجُوَالِقَ.
Then he-asws drew lots upon it and handed these to the seven chiefs. So, each one of them went on to call his people and they were carrying away the bags’’.[74]
وَ رَوَى مُجَمِّعٌ عَنْ أَبِي رَجَاءٍ قَالَ: أَخْرَجَ عَلِيٌّ ع سَيْفاً إِلَى السُّوقِ فَقَالَ مَنْ يَشْتَرِي مِنِّي هَذَا فَوَ الَّذِي نَفْسُ عَلِيٍّ بِيَدِهِ لَوْ كَانَ عِنْدِي ثَمَنُ إِزَارٍ مَا بِعْتُهُ
And it is reported by groups, from Abu Raja’a having said,
‘Ali-asws brought a sword to the market and said: ‘Who will buy this from me-asws? By Allah-azwj in Whose Hand is my-asws soul! If there was in my-asws possession the price of a trouser, I-asws would not be selling it!’
فَقُلْتُ لَهُ أَنَا أَبِيعُكَ إِزَاراً وَ أُنْسِئُكَ ثَمَنَهُ إِلَى عَطَائِكَ فَدَفَعْتُ إِلَيْهِ إِزَاراً إِلَى عَطَائِهِ فَلَمَّا قَبَضَ عَطَاءَهُ دَفَعَ إِلَيَّ ثَمَنَ الْإِزَارِ.
I said to him-asws, ‘I shall buy you-asws a trouser and delay taking its price up to your-asws pay day’. So, I handed a trouser to him-asws upon to his-asws pay day. When he-asws took his pay, he-asws handed over the price of the trouser to me’’.[75]
وَ رَوَى هَارُونُ بْنُ سَعْدٍ قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ لِعَلِيٍّ ع يَا أَمِيرَ الْمُؤْمِنِينَ- لَوْ أَمَرْتَ لِي بِمَعُونَةٍ أَوْ نَفَقَةٍ فَوَ اللَّهِ مَا لِي نَفَقَةٌ إِلَّا أَنْ أَبِيعَ دَابَّتِي فَقَالَ لَا وَ اللَّهِ مَا أَجِدُ لَكَ شَيْئاً إِلَّا أَنْ تَأْمُرَ عَمَّكَ أَنْ يَسْرِقَ فَيُعْطِيَكَ.
And it is reported by Haroun Bin Sa’ad –
‘Abdullah son of Ja’far-asws Bin Abu Talib-asws said to Ali-asws, ‘O Amir Al-Momineen-asws! If you-asws could order (a financial) assistance or expense money for me. By Allah-azwj! There is no expense money for me except if I were to sell my riding animal’. He-asws said: ‘No, by Allah-azwj! I-asws do not find anything to be for you unless you are instruction your uncle-asws to steal and give it to you’’.[76]
وَ رَوَى بَكْرُ بْنُ عِيسَى قَالَ كَانَ عَلِيٌّ ع يَقُولُ يَا أَهْلَ الْكُوفَةِ إِذَا أَنَا خَرَجْتُ مِنْ عِنْدِكُمْ بِغَيْرِ رَاحِلَتِي وَ رَحْلِي وَ غُلَامِي فُلَانٍ فَأَنَا خَائِنٌ وَ كَانَتْ نَفَقَتُهُ تَأْتِيهِ مِنْ غَلَّتِهِ بِالْمَدِينَةِ بِيَنْبُعَ وَ كَانَ يُطْعِمُ النَّاسَ الْخُبْزَ وَ اللَّحْمَ وَ يَأْكُلُ هُوَ الثَّرِيدَ بِالزَّيْتِ.
And it is reported by Bakr Bin Isa who said,
‘Ali-asws had said: ‘O people of Al-Kufa! What I-asws go out from you with other than my-asws riding animal and my-asws belongings and my-asws so and so slave, then I-asws am an embezzler’. And his-asws expense monies used to come from his-asws yield at Al-Medina, and he-asws used to feed the people bread and met, and he-asws was eating the porridge with the vinegar’’.[77]
وَ رَوَى أَبُو إِسْحَاقَ الْهَمْدَانِيُ أَنَّ امْرَأَتَيْنِ أَتَتَا عَلِيّاً ع إِحْدَاهُمَا مِنَ الْعَرَبِ وَ الْأُخْرَى مِنَ الْمَوَالِي فَسَأَلَتَاهُ فَدَفَعَ إِلَيْهِمَا دَرَاهِمَ وَ طَعَاماً بِالسَّوَاءِ فَقَالَتْ إِحْدَاهُمَا إِنِّي امْرَأَةٌ مِنَ الْعَرَبِ وَ هَذِهِ مِنَ الْعَجَمِ فَقَالَ إِنِّي وَ اللَّهِ لَا أَجِدُ لِبَنِي إِسْمَاعِيلَ فِي هَذَا الْفَيْءِ فَضْلًا عَلَى بَنِي إِسْحَاقَ.
And it is reported by Abu Is’haq Al Hamdany –
‘Two women came to Ali-asws, one of them being from the Arabs and the other one being from the slaves. They asked him-asws, so he-asws and he-asws handed a Dirham to them and a meal with the sameness. One of them said, ‘I am a woman from the Arabs and this one is from the non-Arabs’. He-asws said: ‘By Allah-azwj! I-asws cannot find being for the sons of Ismail in this war booty, any merit over the sons of Is’haq-as!’’[78]
وَ رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَا اعْتَلَجَ عَلَى عَلِيٍّ ع أَمْرَانِ فِي ذَاتِ اللَّهِ تَعَالَى إِلَّا أَخَذَ بِأَشَدِّهِمَا وَ لَقَدْ عَلِمْتُمْ أَنَّهُ كَانَ يَأْكُلُ يَا أَهْلَ الْكُوفَةِ عِنْدَكُمْ مِنْ مَالِهِ بِالْمَدِينَةِ وَ إِنْ كَانَ لَيَأْخُذُ السَّوِيقَ فَيَجْعَلُهُ فِي جِرَابٍ وَ يَخْتِمُ عَلَيْهِ مَخَافَةَ أَنْ يُزَادَ عَلَيْهِ مِنْ غَيْرِهِ وَ مَنْ كَانَ أَزْهَدَ فِي الدُّنْيَا مِنْ عَلِيٍّ ع.
And it is reported by Muawiya Bin Ammar,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘No two matters were presented to Ali-asws in the Self (for the Sake) of Allah-azwj the Exalted, except he-asws took with the more difficult of the two, and you know well, O people of Al-Kufa, that he-asws was consuming when with you, from his-asws wealth at Al-Medina. And when he-asws had taken porridge, he-asws make it to be in a tin and seal upon it, fearing that something else might be added upon it; and who can be more ascetic in the world than Ali-asws?’’[79]
وَ رَوَى النَّضْرُ بْنُ الْمَنْصُورِ عَنْ عُقْبَةَ بْنِ عَلْقَمَةَ قَالَ: دَخَلْتُ عَلَى عَلِيٍّ ع فَإِذَا بَيْنَ يَدَيْهِ لَبَنٌ حَامِضٌ آذَانِي حُمُوضَتُهُ وَ كِسَرٌ يَابِسَةٌ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ تَأْكُلُ مِثْلَ هَذَا فَقَالَ لِي يَا أَبَا الْجَنُوبِ كَانَ رَسُولُ اللَّهِ يَأْكُلُ أَيْبَسَ مِنْ هَذَا وَ يَلْبَسُ أَخْشَنَ مِنْ هَذَا وَ أَشَارَ إِلَى ثِيَابِهِ فَإِنْ أَنَا لَمْ آخُذْ بِهِ خِفْتُ أَنْ لَا أَلْحَقَ بِهِ.
And it is reported by Al Nazr Bin Suweyd, from Uqbah Bin Alqamah who said,
‘I entered to see Ali-asws, and in front of him-asws there was sour milk whose smell harmed me, and a dry piece of bread. I said, ‘O Amir Al-Momineen-asws! You-asws are eating the like of this (despite being the ruler)?’ He-asws said to me: ‘O Abu Al-Janoub! Rasool-Allah-saww had eaten drier than this, and worn coarser than this’, and he-asws gestured towards his-asws clothes. So, if I-asws do not take with it, I-asws fear I-asws might not join up with him-saww’’.[80]
وَ رَوَى عِمْرَانُ بْنُ غَفَلَةَ قَالَ: دَخَلْتُ عَلَى عَلِيٍّ ع بِالْكُوفَةِ فَإِذَا بَيْنَ يَدَيْهِ قَعْبُ لَبَنٍ أَجِدُ رِيحَهُ مِنْ شِدَّةِ حُمُوضَتِهِ وَ فِي يَدِهِ رَغِيفٌ يُرَى قُشَارُ الشَّعِيرِ عَلَى وَجْهِهِ وَ هُوَ يَكْسِرُهُ وَ يَسْتَعِينُ أَحْيَانَا بِرُكْبَتَيْهِ وَ إِذَا جَارِيَتُهُ فِضَّةُ قَائِمَةٌ عَلَى رَأْسِهِ
And it is reported by Imran Bin Gafalah who said,
‘I entered to see Ali-asws at Al-Kufa, and in front of him-asws there was a cup of milk, I found its smell due to the severity of its having soured, and in his-asws hand was a piece of bread, the crumbs of the barley were upon his-asws face, and he-asws was breaking it, and being assisted at time with his-asws knees, and his-asws maid Fizzasa was standing by his-asws head.
فَقُلْتُ يَا فِضَّةُ أَ مَا تَتَّقُونَ اللَّهَ فِي هَذَا الشَّيْخِ أَلَّا نَخَلْتُمْ دَقِيقَهُ فَقَالَتْ إِنَّا نَكْرَهُ أَنْ تؤجر [يُؤْجَرَ] وَ نَأْثَمَ نَحْنُ قَدْ أَخَذَ عَلَيْنَا أَنْ لَا نَنْخُلَ لَهُ دَقِيقاً فَأَصْلَحْنَاهُ
I said, ‘O Fizzasa! Are yousa not fearing Allah-azwj regarding this old man? Why don’t you sift some flour (to make fresh bread)?’ Shesa said, ‘We do not like to be recompensed and we have sinned. He-asws has taken (an order) upon us that we will not sift any flour for him-asws, so we can better it’’.
قَالَ وَ عَلِيٌّ ع لَا يَسْمَعُ مَا تَقُولُ فَالْتَفَتَ إِلَيْهَا فَقَالَ مَا تَقُولُ قَالَتْ سَلْهُ فَقَالَ لِي مَا قُلْتَ لَهَا [قَالَ] فَقُلْتُ إِنِّي قُلْتُ لَهَا لَوْ نَخَلْتُمْ دَقِيقَهُ
He (the narrator) said, ‘And Ali-asws cannot hear what yousa are saying?’ He-asws turned towards hersa and said: ‘What are yousa saying?’ She said, ‘Ask him’. He-asws said: ‘What did you say to hersa?’ I said, ‘I said to hersa, ‘If yousa could sift some flour (to make fresh bread)’’.
فَبَكَى ثُمَّ قَالَ بِأَبِي وَ أُمِّي مَنْ لَمْ يَشْبَعْ ثَلَاثاً مُتَوَالِيَةً مِنْ خُبْزِ بُرٍّ حَتَّى فَارَقَ الدُّنْيَا وَ لَمْ يُنْخَلْ دَقِيقُهُ قَالَ يَعْنِي رَسُولَ اللَّهِ ص.
He-asws wept, then said: ‘By my-asws father-as and my-asws mother-as! There was one was not satiated for three consecutive days from wheat bread until he-saww separated from the world, and his-saww flour was not sifted’. He (the narrator) said, ‘He-asws meant Rasool-Allah-saww’’.[81]
وَ رَوَى يُوسُفُ بْنُ يَعْقُوبَ عَنْ صَالِحٍ بَيَّاعِ الْأَكْسِيَةِ أَنَّ جَدَّتَهُ لَقِيَتْ عَلِيّاً ع بِالْكُوفَةِ وَ مَعَهُ تَمْرٌ يَحْمِلُهُ فَسَلَّمَتْ عَلَيْهِ وَ قَالَتْ لَهُ أَعْطِنِي يَا أَمِيرَ الْمُؤْمِنِينَ أَحْمِلْ عَنْكَ إِلَى بَيْتِكَ فَقَالَ أَبُو الْعِيَالِ أَحَقُّ بِحَمْلِهِ
And Yusuf Bin Yaqoub reported from Salih Baya’a Al Aksiyah,
‘His grandmother had met Ali-asws at Al-Kufa and with him-asws were some dates he-asws was carrying. She greeted unto him-asws and said to him-asws, ‘Give it to me O Amir Al-Momineen-asws! I shall carry it for you-asws to your-asws house’. He-asws said: ‘Father-asws of the dependants is more rightful with carrying it’.
قَالَتْ ثُمَّ قَالَ لِي أَ لَا تَأْكُلِينَ مِنْهُ فَقُلْتُ لَا أُرِيدُهُ قَالَتْ فَانْطَلَقَ بِهِ إِلَى مَنْزِلِهِ ثُمَّ رَجَعَ مُرْتَدِئاً بِتِلْكَ الشَّمْلَةِ وَ فِيهَا قُشُورُ التَّمْرِ فَصَلَّى بِالنَّاسِ فِيهَا الْجُمُعَةَ.
She said, ‘Then he-asws said to me: ‘Will you eat from it?’ I said, ‘I do not want to’. She said, ‘He-asws went to it to his-asws house, then returned with that blanket and therein were date peelings and he-asws prayed the Friday Salat in it’’.[82]
وَ رَوَى مُحَمَّدُ بْنُ فُضَيْلِ بْنِ غَزْوَانَ قَالَ: قِيلَ لِعَلِيٍّ ع كَمْ تَتَصَدَّقُ كَمْ تُخْرِجُ مَالَكَ أَلَا تُمْسِكُ قَالَ إِنِّي وَ اللَّهِ لَوْ أَعْلَمُ أَنَّ اللَّهَ تَعَالَى قَبِلَ مِنِّي فَرْضاً وَاحِداً لَأَمْسَكْتُ وَ لَكِنِّي وَ اللَّهِ لَا أَدْرِي أَ قَبِلَ سُبْحَانَهُ مِنِّي شَيْئاً أَمْ لَا.
And it is reported by Muhammad Bin Fuzeyl Bin Gazwan who said,
‘It was said to Ali-asws, ‘How much (more) will you-asws give in charity! How much (more) will you take out from your-asws wealth! Will you-asws not hold back (anything)?’ He-asws said: ‘By Allah-azwj! If I-asws knew that Allah-azwj has Accepted even one Obligatory act from me-asws, I-asws would withhold, but by Allah-azwj, I-asws do not know whether the Glorious has Accepted anything from me-asws or not’’.[83]
وَ رَوَى عَنْبَسَةُ الْعَابِدُ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحُسَيْنِ قَالَ: أَعْتَقَ عَلِيٌّ ع فِي حَيَاةِ رَسُولِ اللَّهِ ص أَلْفَ مَمْلُوكٍ مِمَّا مَجِلَتْ يَدَاهُ وَ عَرِقَ جَبِينُهُ وَ لَقَدْ وُلِّيَ الْخِلَافَةَ وَ أَتَتْهُ الْأَمْوَالُ فَمَا كَانَ حَلْوَاهُ إِلَّا التَّمْرَ وَ لَا ثِيَابُهُ إِلَّا الْكَرَابِيسَ.
And it is reported by Anbasah Al Aabid, from Abdullah Bin Al-Hassan Bin Al-Husayn who said,
‘During the lifetime of Rasool-Allah-saww, Ali-asws had freed a thousand slaves from what his-asws hands had boils in it, and his-asws forehead had sweated. And he-asws was in charge of the caliphate and wealth had come to him-asws, but his-asws sweet dishes were not except the dates nor were his-asws clothes except the white cotton’’.[84]
وَ رَوَى الْعَوَّامُ بْنُ حَوْشَبٍ عَنْ أَبِي صَادِقٍ قَالَ: تَزَوَّجَ عَلِيٌّ ع لَيْلَى بِنْتَ مَسْعُودٍ النَّهْشَلِيَّةَ- فَضُرِبَتْ لَهُ فِي دَارِهِ حَجَلَةٌ فَجَاءَ فَهَتَكَهَا وَ قَالَ حَسْبُ أَهْلِ عَلِيٍّ مَا هُمْ فِيهِ.
And it is reported by Al Awwam Bin Hawshab, from Abu Sadiq who said,
‘Ali-asws married Layla Bing Masoud Al-Nahshaliya, so a bridal chamber was struck for her in his-asws house. He-asws came and tore it down and said, ‘It suffices the family of Ali-asws what they are in’’.[85]
وَ رَوَى حَاتِمُ بْنُ إِسْمَاعِيلَ الْمَدَائِنِيُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: ابْتَاعَ عَلِيٌّ ع فِي خِلَافَتِهِ قَمِيصاً سَمَلًا بِأَرْبَعَةِ دَرَاهِمَ ثُمَّ دَعَا الْخَيَّاطَ فَمَدَّ كُمَّ الْقَمِيصِ وَ أَمَرَهُ بِقَطْعِ مَا جَاوَزَ الْأَصَابِعَ.
And it is reported by Hatim Bin Ismail Al Madainy,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Ali-asws bought a Samla shirt during his-asws caliphate for four Dirhams, then he-asws called a tailor. He-asws extended the sleeve of the shirt and instructed him to cut out whatever had exceeded the fingers’’.[86]
وَ قَالَ فِي مَوْضِعٍ آخَرَ مِنْ شَرْحِ نَهْجِ الْبَلَاغَةِ وَ أَمَّا فَضَائِلُهُ فَإِنَّهَا قَدْ بَلَغَتْ مِنَ الْعِظَمِ وَ الِانْتِشَارِ مَبْلَغاً يَسْمُجُ مَعَهُ التَّعَرُّضُ لِذِكْرِهَا وَ التَّصَدِّي لِتَفْصِيلِهَا فَصَارَتْ كَمَا قَالَ أَبُو الْعَيْنَاءِ لِعَبْدِ اللَّهِ بْنِ يَحْيَى بْنِ خَاقَانَ وَزِيرِ الْمُتَوَكِّلِ وَ الْمُعْتَمِدِ رَأَيْتَنِي فِيمَا أَتَعَاطَى مِنْ وَصْفِ فَضْلِكَ كَالْمُخْبِرِ عَنْ ضَوْءِ النَّهَارِ الْبَاهِرِ وَ الْقَمَرِ الزَّاهِرِ الَّذِي لَا يَخْفَى عَلَى النَّاظِرِ
And he (Ibn Abi Al-Hadeed) said in another place from the commentary of Nahj Al-Balagah, ‘And as for his-asws merits, these have reached the magnificence and the publicity with the ugliness of the objections to his-asws mentioned and the blocking of its detail. So, it became like what Abu Al-Ayna said to Abdullah Bin Yahya Bin Khawan, minister of Al-Mutawakkil and Al-Mo’tamad (two caliphs), ‘You see me in what I am giving you from the description to you of the merit (of Ali-asws) is like the informant about the brightness of the dazzling day and the apparent moon which is not hidden to the beholder.
فَأَيْقَنْتُ أَنِّي حَيْثُ انْتَهَى بِيَ الْقَوْلُ مَنْسُوبٌ إِلَى الْعَجْزِ مُقَصِّرٌ عَنِ الْغَايَةِ فَانْصَرَفْتُ عَنِ الثَّنَاءِ عَلَيْكَ إِلَى الدُّعَاءِ لَكَ وَ وَكَلْتُ الْإِخْبَارَ عَنْكَ إِلَى عِلْمِ النَّاسِ بِكَ.
I am certain that wherever the words end with me, it would be attributed to the frustration from the people. I am turning away from the praising upon you-asws to the supplication for you-asws and I am allocating the Ahadeeth about you-asws to the knowledge of the people with you-asws.
وَ مَا أَقُولُ فِي رَجُلٍ أَقَرَّ لَهُ أَعْدَاؤُهُ وَ خُصُومُهُ بِالْفَضْلِ وَ لَمْ يُمْكِنْهُمْ جَهْلُ مَنَاقِبِهِ وَ لَا كِتْمَانُ فَضَائِلِهِ فَقَدْ عَلِمْتَ أَنَّهُ اسْتَوْلَى بَنُو أُمَيَّةَ عَلَى سُلْطَانِ الْإِسْلَامِ فِي شَرْقِ الْأَرْضِ وَ غَرْبِهَا وَ اجْتَهَدُوا بِكُلِّ حِيلَةٍ فِي إِطْفَاءِ نُورِهِ وَ التَّحْرِيفِ عَلَيْهِ وَ وَضْعِ الْمَعَايِبِ وَ الْمَثَالِبِ لَهُ وَ لَعَنُوهُ عَلَى جَمِيعِ الْمَنَابِرِ
And what can I be saying regarding a man (Ali-asws), even his-asws enemies and his-asws adversaries are acknowledging with the merits, and ignorance does not enable them (to know) his-asws virtues. And there is no concealment of his-asws merits, for it is known that the clan of Umayya had ruled upon the authority of Al-Islam in the east of the earth and its west, and they had strived with every means in extinguishing his-asws Light, and altering upon it, and placing the faults and the defamatory (statements) to him-asws and cursing him-asws upon entirety of the pulpits.
وَ تَوَعَّدُوا مَادِحِيهِ بَلْ حَبَسُوهُمْ وَ قَتَلُوهُمْ وَ مَنَعُوا مِنْ رِوَايَةِ حَدِيثٍ يَتَضَمَّنُ لَهُ فَضِيلَةً أَوْ يَرْفَعُ لَهُ ذِكْراً حَتَّى حَظَرُوا أَنْ يُسَمَّى أَحَدٌ بِاسْمِهِ
And they were threatening the ones praising him-asws, but they were imprisoning them and killing them, and they forbade from reporting any Hadeeth which was inclusive of a merit for him-asws, and raising his-asws mention, to the extent that they cautioned forbidding anyone from naming with his-asws name.
فَمَا زَادَهُ ذَلِكَ إِلَّا رَفْعَةً وَ سُمُوّاً وَ كَانَ كَالْمِسْكِ كُلَّمَا سُتِرَ انْتَشَرَ عَرْفُهُ وَ كُلَّمَا كُتِمَ تَضَوَّعَ نَشْرُهُ وَ كَالشَّمْسِ لَا تُسْتَرُ بِالرَّاحِ وَ كَضَوْءِ النَّهَارِ إِنْ حُجِبَتْ عَنْهُ عَيْنٌ وَاحِدَةٌ أَدْرَكَتْهُ عُيُونٌ كَثِيرَةٌ أُخْرَى
But that did not increase except elevation and fame, he-asws was like the musk, every time it is veiled, its aroma spreads, and every time he-asws was concealed, he-asws was publicised; and he-asws was like the sun. It cannot be veiled by the hand (upon the eyes), and like the brightness of the day, if one eye is veiled from it, a lot of other eyes realise it.
وَ مَا أَقُولُ فِي رَجُلٍ تَعْزِي إِلَيْهِ كُلُّ فَضِيلَةٍ وَ تَنْتَهِي إِلَيْهِ كُلُّ فِرْقَةٍ فَهُوَ رَئِيسُ الْفَضَائِلِ وَ يَنْبُوعُهَا وَ أَبُو عُذْرِهَا وَ سَابِقُ مِضْمَارِهَا وَ مُجْلِي حَلْبَتِهَا كُلُّ مَنْ بَرَعَ فِيهَا بَعْدَهُ فَمِنْهُ أَخَذَ وَ لَهُ اقْتَفَى وَ عَلَى مِثَالِهِ احْتَذَى.
And what can I say regarding a man-asws (when) every merit is consoled to him-asws and every sect is pulled towards him-asws. He-asws is the head of the merits and its spring, and father of its justification, and the one preceding in its course, and the winner of its racehorses. Everyone who was excellent in these after it, has taken it from him-asws, and was a follower of his-asws and had been led upon his-asws example.
وَ قَدْ عَرَفْتَ أَنَّ أَشْرَفَ الْعُلُومِ هُوَ الْعِلْمُ الْإِلَهِيُّ لِأَنَّ شَرَفَ الْعِلْمِ بِشَرَفِ الْمَعْلُومِ وَ مَعْرُوفُهُ أَشْرَفُ الْمَوْجُودَاتِ فَكَانَ هُوَ أَشْرَفَ الْعُلُومِ وَ مِنْ كَلَامِهِ ع اقْتُبِسَ وَ عَنْهُ نُقِلَ وَ إِلَيْهِ انْتُهِيَ وَ مِنْهُ ابْتُدِئَ
And you have known that the noblest of the knowledge, it is the knowledge of Divinity, because the nobility of the knowledge is due to the nobility of the known, and it is well known as noblest of the findings. So, it was noblest of the knowledge(s) and it was attained from his-asws speeches, and copied from him-asws, and ending up to him-asws, and it began from him-asws.
فَإِنَّ الْمُعْتَزِلَةَ الَّذِينَ هُمْ أَهْلُ التَّوْحِيدِ وَ الْعَدْلِ وَ أَرْبَابُ النَّظَرِ وَ مِنْهُمْ تَعَلَّمَ النَّاسُ هَذَا الْفَنَّ تَلَامِذَتُهُ وَ أَصْحَابُهُ لِأَنَّ كَبِيرَهُمْ وَاصِلَ بْنَ عَطَاءٍ تِلْمِيذُ أَبِي هَاشِمٍ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ وَ أَبُو هَاشِمٍ تِلْمِيذُ أَبِيهِ وَ أَبُوهُ تِلْمِيذُهُ ع
The Mu’tazilites are the ones who are people of Al-Tawheed, and the justice, and the lords of perception, and the people are learning from them. This is the skill taught by him-asws and his-asws companions, because their eldest is Waasil Bin Ata’a, student of Abu Hashim Abdullah Bin Muhammad Bin Al-Nahafiyya, and Abu Hashim is a student of his father, and his father was his-asws student.
وَ أَمَّا الْأَشْعَرِيَّةُ فَإِنَّهُمْ يَنْتَمُونَ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ أَبِي بَشِيرٍ الْأَشْعَرِيِّ وَ هُوَ تِلْمِيذُ أَبِي عَلِيٍّ الْجُبَّائِيِّ وَ أَبُو عَلِيٍّ أَحَدُ مَشَايِخِ الْمُعْتَزِلَةِ فَالْأَشْعَرِيَّةُ يَنْتَهُونَ بِالْأَخَرَةِ إِلَى أُسْتَادِ الْمُعْتَزِلَةِ وَ مُعَلِّمِهِمْ وَ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ أَمَّا الْإِمَامِيَّةُ وَ الزَّيْدِيَّةُ فَانْتِمَاؤُهُمْ إِلَيْهِ ظَاهِرٌ.
And as for the Asharites, they are linked to Abu Al-Hassan Ali Bin Abu Bashir Al-Ashari, and he is a student of Abu Ali Al-Jubaie, and Abu Ali is one of the elders of the Mu’tazila. So, the Asharites are ending with the last to teach of the Mu’tazila, and their teacher, he-asws is Ali-asws Bin Abu Talib-asws. And as for the Imamites and the Zaydites, their ending to him-asws is apparent.
وَ مِنَ الْعُلُومِ عِلْمُ الْفِقْهِ وَ هُوَ أَصْلُهُ وَ أَسَاسُهُ وَ كُلُّ فَقِيهٍ فِي الْإِسْلَامِ فَهُوَ عِيَالٌ عَلَيْهِ وَ مُسْتَفِيدٌ مِنْ فِقْهِهِ
And from the knowledge(s) is the knowledge of jurisprudence, and he-asws is its origin, and its foundation, and every jurist in Al-Islam, he is needy to him-asws, and has benefitted from his-asws understanding.
أَمَّا أَصْحَابُ أَبِي حَنِيفَةَ كَأَبِي يُوسُفَ وَ مُحَمَّدٍ وَ غَيْرِهِمَا فَأَخَذُوا عَنْ أَبِي حَنِيفَةَ وَ أَمَّا الشَّافِعِيُّ فَقَرَأَ عَلَى مُحَمَّدِ بْنِ الْحَسَنِ فَيَرْجِعُ فِقْهُهُ أَيْضاً إِلَى أَبِي حَنِيفَةَ وَ أَبُو حَنِيفَةَ قَرَأَ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ جَعْفَرٌ قَرَأَ عَلَى أَبِيهِ وَ يَنْتَهِي الْأَمْرُ إِلَى عَلِيٍّ ع
And as for the companions of Abu Haneefa, like Abu Yusuf and Muhammad and others, they are taking from Abu Haneefa. (And Ahmand Bin Hanbal as well, his jurisprudence ends to Abu Haneefa). And as for Al-Shafie, he is needy to Muhammad Bin Al-Hassan, so his jurisprudence as well returns to Abu Haneefa, and Abu Haneefa he read (studied) to Ja’far Bin Muhammad-asws, and Ja’far-asws read (studied) from his-asws father-asws, and the matter ends to Ali-asws.
وَ أَمَّا مَالِكُ بْنُ أَنَسٍ فَقَرَأَ عَلَى رَبِيعَةَ الرَّأْيِ وَ قَرَأَ رَبِيعَةُ عَلَى عِكْرِمَةَ وَ قَرَأَ عِكْرِمَةُ عَلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَ قَرَأَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع
And as for Malik Bin Anas, he read (studied) to Rabie Al-Raie, and Rabie studied to Ikrima (Bin Abu Jahl-la, and Ikrimah studied to Abdullah Bin Abbas, and Abdullah Bin Abbas studied to Ali-asws Bin Abu Talib-asws.
وَ إِنْ شِئْتَ رَدَدْتُ إِلَيْهِ فِقْهَ الشَّافِعِيِّ بِقِرَاءَتِهِ عَلَى مَالِكٍ كَانَ لَكَ ذَلِكَ فَهَؤُلَاءِ الْفُقَهَاءُ الْأَرْبَعَةُ وَ أَمَّا فِقْهُ الشِّيعَةِ فَرُجُوعُهُ إِلَيْهِ ظَاهِرٌ.
And if I so desire, I can refer to him-asws the jurisprudence of Al-Shafie, by his reading (studying) to Malik. That would be for you. So, these are the four jurists. And as for the jurisprudence of Al-Shafie, its returning to him-asws is apparent.
وَ أَيْضاً فَإِنَّ فُقَهَاءَ الصَّحَابَةِ كَانُوا عُمَرَ بْنَ الْخَطَّابِ وَ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ وَ كِلَاهُمَا أَخَذَا عَنْ عَلِيٍّ ع أَمَّا ابْنُ عَبَّاسٍ فَظَاهِرٌ وَ أَمَّا عُمَرُ فَقَدْ عَرَفَ كُلُّ أَحَدٍ رُجُوعَهُ إِلَيْهِ فِي كَثِيرٍ مِنَ الْمَسَائِلِ الَّتِي أَشْكَلَتْ عَلَيْهِ وَ عَلَى غَيْرِهِ مِنَ الصَّحَابَةِ وَ قَوْلُهُ غَيْرَ مَرَّةٍ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرُ وَ قَوْلُهُ لَا بَقِيتُ لِمُعْضِلَةٍ لَيْسَ لَهَا أَبُو حَسَنٍ وَ قَوْلُهُ لَا يُفْتِيَنَّ أَحَدٌ فِي الْمَسْجِدِ وَ عَلِيٌّ حَاضِرٌ
And as well, the jurists (among) the companions were Umar Bin Al-Khattab, and Abdullah Bin Abbas, and both of them took from Ali-asws. As for Ibn Abbas, it is apparent. And as for Umar, so everyone knows of his referring to him-asws in many issues which were problematic upon him and upon others from the companions. And his words more than once, ‘Had it not been for Ali-asws, Umar would have been destroyed’. And his words, ‘May I not remain for a dilemma Abu Al-Hassan-asws isn’t there for it’. And his words, ‘No one should issue any verdict in the Masjid while Ali-asws is present.
فَقَدْ عُرِفَ بِهَذَا الْوَجْهِ أَيْضاً انْتِهَاءُ الْفِقْهِ إِلَيْهِ وَ قَدْ رَوَتِ الْعَامَّةُ وَ الْخَاصَّةُ قَوْلَهُ ص أَقْضَاكُمْ عَلِيٌّ. وَ الْقَضَاءُ هُوَ الْفِقْهُ فَهُوَ إِذَنْ أَفْقَهُهُمْ.
So, it is known by this aspect as well, the ending of the jurisprudence to him-asws, and it has been reported by the general Muslims and the special (Shias), his-saww words: ‘Ali-asws is the most judicial of you all’. And the judging, it is the jurisprudence (understanding), so he-asws then their most understanding one.
وَ رَوَى- الْكُلُّ أَيْضاً أَنَّهُ قَالَ لَهُ وَ قَدْ بَعَثَهُ إِلَى الْيَمَنِ قَاضِياً اللَّهُمَّ اهْدِ قَلْبَهُ وَ ثَبِّتْ لِسَانَهُ قَالَ فَمَا شَكَكْتُ بَعْدَهَا فِي قَضَاءٍ بَيْنَ اثْنَيْنِ.
And it is reported by all of them as well that he-saww had said for him-asws, and he-saww had sent him-asws to Al-Yemen as a judge: ‘O Allah-azwj! Guide his-asws heart and affirm his-asws tongue’. He-asws said: ‘So I-asws did not doubt after it in any judgment between two’.
وَ هُوَ ع الَّذِي أَفْتَى فِي الْمَرْأَةِ الَّتِي وَضَعَتْ لِسِتَّةِ أَشْهُرٍ وَ هُوَ الَّذِي أَفْتَى بِهِ فِي الْحَامِلِ الزَّانِيَةِ وَ هَذِهِ الْمَسْأَلَةُ لَوْ أَفْكَرَ الْفَرْضِيُّ فِيهَا فِكْراً طَوِيلًا لَاسْتَحْسَنَ مِنْهُ بَعْدَ طُولِ النَّظَرِ هَذَا الْجَوَابَ فَمَا ظَنُّكَ بِمَنْ قَالَهُ بَدِيهَةً وَ اقْتَضَبَهُ ارْتِجَالًا.
And he-asws is the one who issued a verdict regarding the woman who had given birth at six months, and he-asws is the one who had issued a verdict regarding the pregnant adulteress. And these issues, if one were to think of the assumptions in these a prolonged thinking, ones would not come good from it after prolonged consideration. This is the answer. So, what are your thoughts regarding the one-asws who said it intuitively, and with brevity.
وَ مِنَ الْعُلُومِ عِلْمُ تَفْسِيرِ الْقُرْآنِ وَ عَنْهُ أُخِذَ وَ مِنْهُ فُرِّعَ وَ إِذَا رَجَعْتَ إِلَى كُتُبِ التَّفْسِيرِ عَلِمْتَ صِحَّةَ ذَلِكَ لِأَنَّ أَكْثَرَهُ عَنْهُ وَ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَ قَدْ عَلِمَ النَّاسُ حَالَ ابْنِ عَبَّاسٍ فِي مُلَازَمَتِهِ وَ انْقِطَاعِهِ إِلَيْهِ وَ أَنَّهُ تِلْمِيذُهُ وَ خِرِّيجُهُ
And from the knowledge(s) is knowledge of interpretation of the Quran, and it is taken from him-asws and from him-asws are the branches. And when you return to the books of the interpretations, you will know the correctness of that, because most of it is from him-asws, and from Abdullah Bin Abbas, and the people have known the state of Ibn Abbas regarding his sticking to him-asws, and his cutting off (from others) to him-asws, and he is his-asws student.
وَ قِيلَ لَهُ أَيْنَ عِلْمُكَ مِنْ عِلْمِ ابْنِ عَمِّكَ فَقَالَ كَنِسْبَةِ قَطْرَةٍ مِنَ الْمَطَرِ إِلَى الْبَحْرِ الْمُحِيطِ.
And it was said to him, ‘Where is your knowledge from the knowledge of the son-asws of your uncle-as?’ He said, ‘Just like a drop from the rain to the encompassing ocean’.
وَ مِنَ الْعُلُومِ عِلْمُ الطَّرِيقَةِ وَ الْحَقِيقَةِ وَ أَحْوَالِ التَّصَوُّفِ وَ قَدْ عَرَفْتَ أَنَّ أَرْبَابَ هَذَا الْفَنِّ فِي جَمِيعِ بِلَادِ الْإِسْلَامِ إِلَيْهِ يَنْتَهُونَ وَ عِنْدَهُ يَقِفُونَ
And from the knowledge(s) is knowledge of the ‘Tareeqah’ (methodology), and the reality, and the states of Sufism, and you know that the lords of this skill are in entirety of the cities of Al Islam. They are ending to him-asws and are pausing with him-asws.
وَ قَدْ صَرَّحَ بِذَلِكَ الشَّبْلِيُّ وَ الْجُنَيْدُ وَ السَّرِيُّ وَ أَبُو يَزِيدَ الْبَسْطَامِيُّ وَ أَبُو مَحْفُوظٍ مَعْرُوفٌ الْكَرْخِيُ وَ يَكْفِيكَ دَلَالَةً عَلَى ذَلِكَ الْخِرْقَةُ الَّتِي هِيَ شِعَارُهُمْ إِلَى الْيَوْمِ وَ كَوْنُهُمْ يُسْنِدُونَهَا بِإِسْنَادٍ مُتَّصِلٍ إِلَيْهِ ع.
And that has been stated by Al-Shably, and Al-Juneyd, and Al-Sary, and Abu Yazeed Al-Nustamy, and Abu Mahfouz well-known as Al-Karkhy. And it should suffice you as evidence upon that, the unusual (activities) which is their slogans up to today, and their attributing these by a chain connecting to him-asws.
وَ مِنَ الْعُلُومِ عِلْمُ النَّحْوِ وَ الْعَرَبِيَّةِ وَ قَدْ عَلِمَ النَّاسُ كَافَّةً أَنَّهُ هُوَ الَّذِي ابْتَدَعَهُ وَ أَنْشَأَهُ وَ أَمْلَى عَلَى أَبِي الْأَسْوَدِ الدُّؤَلِيِّ جَوَامِعَهُ وَ أُصُولَهُ مِنْ جُمْلَتِهَا الْكَلِمَةُ ثَلَاثَةُ أَشْيَاءَ اسْمٌ وَ فِعْلٌ وَ حَرْفٌ
And from the knowledge(s) is knowledge of the stars and the Arabic notations (A’raab), and he-asws had taught all the people. He-asws is the one who initiated it and spread it, and dictated it unto Abu Al-Aswad Al-Doweyli, its whole, and its principles from the total words, three things – name, and deed, and letter.
وَ مِنْ جُمْلَتِهَا تَقْسِيمُ الْكَلِمَةِ إِلَى مَعْرِفَةٍ وَ نَكِرَةٍ وَ تَقْسِيمُ وُجُوهِ الْإِعْرَابِ إِلَى الرَّفْعِ وَ النَّصْبِ وَ الْجَرِّ وَ الْجَزْمِ وَ هَذَا يَكَادُ يُلْحَقُ بِالْمُعْجِزَاتِ لِأَنَّ الْقُوَّةَ الْبَشَرِيَّةَ لَا تَفِي بِهَذَا الْحَصْرِ وَ لَا تَنْهَضُ بِهَذَا الِاسْتِنْبَاطِ.
And from its total is the division of the words to recognition and denial. And division of their aspects of the notations (A’raab) to the raising, and the installing (at the bottom of the letter), and the segmenting and the shortening. And this almost equates with the miracles because the strength of the humans cannot fulfil with at this limit, nor can the methodical reasoning get up with this.
وَ إِنْ رَجَعْتَ إِلَى الْخَصَائِصِ الْخُلُقِيَّةِ وَ الْفَضَائِلِ النَّفْسَانِيَّةِ وِ الدِّينِيَّةِ وَجَدْتَهُ ابْنَ جَلَاهَا وَ طَلَّاعَ ثَنَايَاهَا أَمَّا الشَّجَاعَةُ فَإِنَّهُ أَنْسَى النَّاسَ فِيهَا ذِكْرَ مَنْ كَانَ قَبْلَهُ وَ مَحَا اسْمَ مَنْ يَأْتِي بَعْدَهُ وَ مَقَامَاتُهُ فِي الْحَرْبِ مَشْهُورَةٌ يُضْرَبُ بِهَا الْأَمْثَالُ إِلَى يَوْمِ الْقِيَامَةِ
And if you return to the characteristics, the mannerisms and the moral merits, and the religiousness, you will find him-asws a son of its clarity and experience. As for the bravery, he-asws comforted the people during it, reminding the ones who were before him-asws and effacing the ones to come after him-asws, and his-asws standing in the war is well-known. The examples would be struck with him-asws up to the Day of Qiyamah.
وَ هُوَ الشُّجَاعُ الَّذِي مَا فَرَّ قَطُّ وَ لَا ارْتَاعَ مِنْ كَتِيبَةٍ وَ لَا بَارَزَ أَحَداً إِلَّا قَتَلَهُ وَ لَا ضَرَبَ ضَرْبَةً قَطُّ فَاحْتَاجَتِ الْأُولَى إِلَى الثَّانِيَةِ
And he-asws is the brave, who did not flee at all, nor did he-asws panic from a battalion, nor did anyone duel to him-asws except he-asws killed him. And he-asws did not strike any strike at all so the first one was needy to the second.
وَ فِي الْحَدِيثِ كَانَتْ ضَرَبَاتُهُ وَتْراً وَ لَمَّا دَعَا مُعَاوِيَةَ إِلَى الْمُبَارَزَةِ لِيَسْتَرِيحَ النَّاسُ مِنَ الْحَرْبِ بِقَتْلِ أَحَدِهِمَا قَالَ لَهُ عَمْرٌو لَقَدْ أَنْصَفَكَ فَقَالَ مُعَاوِيَةُ مَا غَشَشْتَنِي مُنْذُ نَصَحْتَنِي إِلَّا الْيَوْمَ أَ تَأْمُرُنِي بِمُبَارَزَةِ أَبِي حَسَنٍ وَ أَنْتَ تَعْلَمُ أَنَّهُ الشُّجَاعُ الْمُطْرِقُ أَرَاكَ طَمِعْتَ فِي إِمَارَةِ الشَّامِ بَعْدِي
And in the Hadeeth, his-asws strikes were individual. And when he-asws called Muawiya to the duel for the people to be rested from the war by the killing of one of them, Amro said to him, ‘He-asws has been fair to you’. Muawiya said, ‘You have been deceiving me since the day you accompanied me, except today. Are you instructing me with duelling Abu Hassan-asws, and you well know that he-asws is the brave, the sledgehammer? I see you coveting regarding the governance of Syria after me’.
وَ كَانَتِ الْعَرَبُ تَفْتَخِرُ بِوُقُوفِهَا فِي الْحَرْبِ فِي مُقَابَلَتِهِ فَأَمَّا قَتْلَاهُ فَافْتِخَارُ رَهْطِهِمْ بِأَنَّهُ ع قَتَلَهُمْ أَظْهَرُ وَ أَكْثَرُ قَالَتْ أُخْتُ عَمْرِو بْنِ عَبْدِ وُدٍّ تَرْثِيهِ
| لَوْ كَانَ قَاتِلُ عَمْرٍو غَيْرَ قَاتِلِهِ | بَكَيْتُهُ أَبَداً مَا دُمْتُ فِي الْأَبَدِ | |
| لَكِنَّ قَاتِلَهُ مَنْ لَا نَظِيرَ لَهُ | وَ كَانَ يُدْعَى أَبُوهُ بَيْضَةَ الْبَلَدِ. |
And the Arabs used to pride with his-asws standing in the war in facing it. As for his-asws slain ones, their group were priding that their slain ones were killed by the most prevailing. And a sister of Amro Bin Abd Wudd said a war poem, ‘And had the killer of Amro been other than his killer, I would have cried over him forever for as long as I lived in the time. But his killer is the one-asws, there is no match for him-asws, and his-asws father was been called, ‘Helmet of the city’’.
وَ انْتَبَهَ مُعَاوِيَةُ يَوْماً فَرَأَى عَبْدَ اللَّهِ بْنَ زُبَيْرٍ جَالِساً تَحْتَ رِجْلَيْهِ عَلَى سَرِيرِهِ فَقَالَ لَهُ عَبْدُ اللَّهِ يُدَاعِبُهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ شِئْتُ أَنْ أَفْتِكَ بِكَ لَفَعَلْتُ فَقَالَ لَقَدْ شَجَعْتَ بَعْدَنَا يَا أَبَا بَكْرٍ قَالَ وَ مَا الَّذِي تُنْكِرُهُ مِنْ شَجَاعَتِي وَ قَدْ وَقَفْتُ فِي الصَّفِّ إِزَاءَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ لَا جَرَمَ أَنَّهُ قَتَلَكَ وَ أَبَاكَ بِيُسْرَى يَدَيْهِ وَ بَقِيَتِ الْيُمْنَى فَارِغَةً يَطْلُبُ مَنْ يَقْتُلُهُ بِهَا
And one day Muawiya woke up and he had seen (in a dream) Abdullah Bin Zubeyr seated upon a throne by his feet. Abdullah said to him, ‘O commander of the faithful! If I had so desired to kill you, I would have done so’. He said, ‘You have become bold after us, O Abu Bakr!’ He said, ‘And what is that which you are denying from my bravery, and I have paused in the row facing Ali-asws Bin Abu Talib-asws’. He said, ‘There is no doubt he-asws would have killed you and your father with his-asws left hand, and his-asws right hand would have remained free seeking the anyone (else) he-asws could kill with it’.
وَ جُمْلَةُ الْأَمْرِ أَنَّ كُلَّ شُجَاعٍ فِي الدُّنْيَا إِلَيْهِ يَنْتَهِي وَ بِاسْمِهِ يُنَادِي فِي مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا.
And a summary of the matter is that every brave one in the world ends to him-asws, and he calls with his-asws name, in the east of the earth and its west.
وَ أَمَّا الْقُوَّةُ وَ الْأَيْدُ فَبِهِ يُضْرَبُ الْمَثَلُ فِيهِمَا قَالَ ابْنُ قُتَيْبَةَ فِي الْمَعَارِفِ مَا صَارَعَ أَحَداً قَطُّ إِلَّا صَرَعَهُ وَ هُوَ الَّذِي قَلَعَ بَابَ خَيْبَرَ وَ اجْتَمَعَ عَلَيْهِ عَصَبَةٌ مِنَ النَّاسِ لِيَقْلِبُوهُ فَلَمْ يَقْلِبُوهُ
And as for the strength and the hand, the examples are being struck regarding these. Ibn Quteyba said in (the book) ‘Al-Ma’arif’, ‘No one wrestled him at all except he-asws wrestled him down; and he-asws is the one who uprooted the gate of Khyber (fort) and a platoon of people had gathered to overturn it, but they could not turn it over.
وَ هُوَ الَّذِي اقْتَلَعَ هُبَلَ مِنْ أَعْلَى الْكَعْبَةِ وَ كَانَ عَظِيماً جِدّاً فَأَلْقَاهُ إِلَى الْأَرْضِ وَ هُوَ الَّذِي اقْتَلَعَ الصَّخْرَةَ الْعَظِيمَةَ فِي أَيَّامِ خِلَافَتِهِ بَعْدَ عَجْزِ الْجَيْشِ كُلِّهِ عَنْهَا فَأُنْبِطَ الْمَاءُ مِنْ تَحْتِهَا.
And he-asws is the one who uprooted Hobal (idol) from the top of the Kaaba, and it was excessively big, and he-asws threw it to the ground; and he-asws is the one who uprooted the large rock during the days of his-asws caliphate after the frustration by the army, all of it, and the water sprung from beneath it.
وَ أَمَّا السَّخَاءُ وَ الْجُودُ فَحَالُهُ فِيهِ ظَاهِرَةٌ كَانَ يَصُومُ وَ يَطْوِي وَ يُؤْثِرُ بِزَادِهِ وَ فِيهِ أُنْزِلَ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً
And as for the generosity and the munificence, so his-asws state regarding it is apparent. He-asws was Fasting and folding (due to hunger), and he-asws preferred (others) with his-asws provision, and regarding him-asws was Revealed: And they fed the food to a poor, and an orphan and a captive out of love (for Allah), [76:8] (They said): ‘But rather, we are feeding you for the Face of Allah, neither wanting any recompense from you nor any appreciation’ [76:9].
وَ رَوَى الْمُفَسِّرُونَ أَنَّهُ لَمْ يَكُنْ يَمْلِكُ إِلَّا أَرْبَعَةَ دَرَاهِمَ فَتَصَدَّقَ بِدِرْهَمٍ لَيْلًا وَ بِدِرْهَمٍ نَهَاراً وَ بِدِرْهَمٍ سِرّاً وَ بِدِرْهَمٍ عَلَانِيَةً فَأُنْزِلَ فِيهِ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَ النَّهارِ سِرًّا وَ عَلانِيَةً
And it is reported by the interpreters that he-asws had not possessed except four Dirhams and he-asws gave in charity with a Dirham at night, and a Dirham at daytime, and a Dirham secretly, and a Dirham openly. So, it was Revealed regarding him-asws: Those who are spending their wealth by the night and the day, secretly and openly, [2:274].
وَ رُوِيَ عَنْهُ أَنَّهُ كَانَ يَسْتَقِي بِيَدِهِ لِنَخْلِ قَوْمٍ مِنْ يَهُودِ الْمَدِينَةِ حَتَّى مَجِلَتْ يَدُهُ وَ يَتَصَدَّقُ بِالْأُجْرَةِ وَ يَشُدُّ عَلَى بَطْنِهِ حَجَراً.
And it is reported from him that he-asws had watered the palm trees of a group of Jews of Al-Medina until his-asws hands had boils, and he-asws gave the wages in charity and tied a stone upon his-asws belly (out of extreme hunger)’.
وَ قَالَ الشَّعْبِيُّ وَ قَدْ ذَكَرَهُ ع كَانَ أَسْخَى النَّاسِ كَانَ عَلَى الْخُلُقِ الَّذِي يُحِبُّ اللَّهُ السَّخَاءِ وَ الْجُودِ مَا قَالَ لَا لِسَائِلٍ قَطُّ
And Al-Shaby said, and he had mentioned him-asws, ‘He-asws was the most generous of the people, and he-asws was upon the manners which Allah-azwj Loves – the generosity and the munificence. He-asws did not say: ‘No’, to any beggar at all.
وَ قَالَ عَدُوُّهُ وَ مُبْغِضُهُ الَّذِي يَجْتَهِدُ فِي وَصْمِهِ وَ عَيْبِهِ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ لِمِحْفَنِ بْنِ أَبِي مِحْفَنٍ الضَّبِّيِّ لَمَّا قَالَ جِئْتُكَ مِنْ عِنْدِ أَبْخَلِ النَّاسِ وَيْحَكَ كَيْفَ تَقُولُ إِنَّهُ أَبْخَلُ النَّاسِ وَ لَوْ مَلَكَ بَيْتاً مِنْ تِبْرٍ وَ بَيْتاً مِنْ تِبْنٍ لَأَنْفَدَ تِبْرُهُ قَبْلَ تِبْنِهِ
And his-asws enemies and his-asws haters said, ‘The one who strived hard in stigmatising him-asws and faulting him-asws was Muawiya Bin Abu Sufyan to Mihfan Bin Abu Mihfan Al-Zaby, when he said, ‘I have come to you from the presence of the stingiest of the people, ‘Woe be unto you! How can you be saying he-asws is stingiest of the people? And if he-asws had owned a house (made of) god and a house of clay, he-asws would have spent (given away) his-asws gold before his-asws clay’.
وَ هُوَ الَّذِي كَانَ يَكْنُسُ بُيُوتَ الْأَمْوَالِ وَ يُصَلِّي فِيهَا وَ هُوَ الَّذِي قَالَ يَا صَفْرَاءُ وَ يَا بَيْضَاءُ غُرِّي غَيْرِي وَ هُوَ الَّذِي لَمْ يُخَلِّفْ مِيرَاثاً وَ كَانَتِ الدُّنْيَا كُلُّهَا بِيَدِهِ إِلَّا مَا كَانَ مِنَ الشَّامِ.
And he-asws is the one who had swept the public treasury (after distributing it to people) and prayed Salat in it, and he-asws is the one who said, ‘O yellow (gold), and O white (silver), deceive others!’ And he-asws is the one who did not leave any inheritance, and the world, all of it, was in his-asws hand except what had happened from Syria.
وَ أَمَّا الْحِلْمُ وَ الصَّفْحُ فَكَانَ أَحْلَمَ النَّاسِ مِنْ ذَنْبٍ وَ أَصْفَحَهُمْ عَنْ مُسِيءٍ وَ قَدْ ظَهَرَتْ صِحَّةُ مَا قُلْنَاهُ يَوْمَ الْجَمَلِ حَيْثُ ظَفِرَ بِمَرْوَانَ بْنِ الْحَكَمِ وَ كَانَ أَعْدَى النَّاسِ لَهُ وَ أَشَدَّهُمْ بُغْضاً فَصَفَحَ عَنْهُ
And as for the leniency and the pardoning, he-asws was the more lenient of the people of a sin, and the most pardoning from an evil deed, and his-asws pardon was apparent, what we have transmitted, about the day of the camel when he-asws had won with Marwan Bin Al-Hakam, and he was the most inimical of the people towards him-asws, and of the severest hatred, but he-asws pardoned him.
وَ كَانَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ يَشْتِمُهُ عَلَى رُءُوسِ الْأَشْهَادِ وَ خَطَبَ يَوْمَ الْبَصْرَةِ فَقَالَ قَدْ أَتَاكُمُ الْوَغْبُ اللَّئِيمُ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ كَانَ عَلِيٌّ ع يَقُولُ مَا زَالَ الزُّبَيْرُ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ حَتَّى شَبَّ عَبْدُ اللَّهِ
And Abdullah Bin Al-Zubeyr used to revile him-asws on the heads of the witnessed, and he had addressed on the day of Al-Basra. He said, ‘The wretched rogue Ali-asws Bin Abu Talib-asws has come to you all’, and Ali-asws was saying: ‘Al-Zubeyr had not ceased to be a man from us-asws, People-asws of the Household, until Abdullah was a youth’.
فَظَفِرَ بِهِ يَوْمَ الْجَمَلِ فَأَخَذَهُ أَسِيراً فَصَفَحَ عَنْهُ وَ قَالَ اذْهَبْ فَلَا أَرَيَنَّكَ لَمْ يَزِدْهُ عَلَى ذَلِكَ وَ ظَفِرَ بِسَعِيدِ بْنِ الْعَاصِ بَعْدَ وَقْعَةِ الْجَمَلِ بِمَكَّةَ وَ كَانَ لَهُ عَدُوّاً فَأَعْرَضَ عَنْهُ وَ لَمْ يَقُلْ لَهُ شَيْئاً.
He-asws had won with him on the day of the camel and took him as a captive, but he-asws pardoned him and said: ‘Go, so I-asws will not see you (again)!’ He-asws did not add to him upon that. And he-asws won with Saeed Bin Al-Aas after the event of the camel, at Makkah, and he has an enemy of his-asws, but he-asws only turned his-asws face away from him and did not say anything to him.
وَ قَدْ عَلِمْتُمْ مَا كَانَ مِنْ عَائِشَةَ فِي أَمْرِهِ فَلَمَّا ظَفِرَ بِهَا أَكْرَمَهَا وَ بَعَثَ مَعَهَا إِلَى الْمَدِينَةِ عِشْرِينَ امْرَأَةً مِنْ نِسَاءِ عَبْدِ الْقَيْسِ عَمَّمَهُنَّ بِالْعَمَائِمِ وَ قَلَّدَهُنَّ بِالسُّيُوفِ فَلَمَّا كَانَتْ بِبَعْضِ الطَّرِيقِ ذَكَرَتْهُ بِمَا لَا يَجُوزُ أَنْ يُذْكَرَ بِهِ وَ تَأَنَّفَتْ وَ قَالَتْ هَتَكَ سِرِّي بِرِجَالِهِ وَ جُنْدِهِ الَّذِينَ وَكَّلَهُمْ بِي فَلَمَّا وَصَلَتِ الْمَدِينَةَ أَلْقَى النِّسَاءُ عَمَائِمَهُنَّ وَ قُلْنَ لَهَا إِنَّمَا نَحْنُ نِسْوَةٌ
And he-asws had known what had happened from Ayesha regarding his-asws matter. When he-asws had won with her, he-asws honoured her and sent twenty women of Abdul Qays with her to Al-Medina, clothing them with turbans and collaring them with the swords. When she was in one of the roads, she mentioned what is not allowed to be mentioned with, and she appealed and said, ‘He-asws violated my secret with his-asws men and his-asws army, those he-asws had allocated them with me’. When she arrived at Al-Medina, the women threw away their turbans and they said to her, ‘But rather, we are women’.
وَ حَارَبَهُ أَهْلُ الْبَصْرَةِ وَ ضَرَبُوا وَجْهَهُ وَ وُجُوهَ أَوْلَادِهِ بِالسَّيْفِ وَ شَتَمُوهُ وَ لَعَنُوهُ فَلَمَّا ظَفِرَ بِهِمْ رَفَعَ السَّيْفَ عَنْهُمْ وَ نَادَى مُنَادِيهِ فِي أَقْطَارِ الْعَسْكَرِ أَلَا لَا يُتَبَّعُ مُوَلٍّ وَ لَا يُجَهَّزُ عَلَى جَرِيحٍ وَ لَا يُقْتَلُ مُسْتَأْثِرٌ وَ مَنْ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ وَ مَنْ تَحَيَّزَ إِلَى عَسْكَرِ الْإِمَامِ فَهُوَ آمِنٌ
And the people of Al-Basra battled him-asws and they had struck his-asws face and faces of his-asws children with the sword, and they reviled him-asws and cursed him-asws. When he-asws had won with them, he-asws raised the sword away from them and his caller called out in the ends of the army, ‘Indeed! Neither pursue a slave, nor attack upon an injured, nor kill a captive, and the one who throws down his weapon, so he is safe, and one who took sides with the Imam-asws’s army, so he is safe!’
وَ لَمْ يَأْخُذْ أَثْقَالَهُمْ وَ لَا سَبَى ذَرَارِيَّهُمْ وَ لَا غَنِمَ شَيْئاً مِنْ أَمْوَالِهِمْ وَ لَوْ شَاءَ أَنْ يَفْعَلَ كُلَّ ذَلِكَ لَفَعَلَ وَ لَكِنَّهُ أَبَى إِلَّا الصَّفْحَ وَ الْعَفْوَ. وَ تَقَبَّلَ سُنَّةَ رَسُولِ اللَّهِ ص يَوْمَ فَتْحِ مَكَّةَ فَإِنَّهُ عَفَا وَ الْأَحْقَادُ لَمْ تَبْرُدْ وَ الْإِسَاءَةُ لَمْ تُنْسَ
And he-asws neither seized their wealth, nor made captives of their offspring, nor spoils of war of anything from their wealth. And had he-asws so desired to do all that, he-asws could have done so, but he-asws refused except the pardoning and the excusing, and you are (all) accepting the Sunnah of Rasool-Allah-saww on the day of the conquest of Makkah, for it is a pardon and the hatred (of the Polytheists) had not cooled down and the abuse (by them) had not been forgotten (by the Muslims).
وَ لَمَّا مَلَكَ عَسْكَرُ مُعَاوِيَةَ عَلَيْهِ الْمَاءَ وَ أَحَاطُوا بِشَرِيعَةِ الْفُرَاتِ وَ قَالَتْ رُؤَسَاءُ الشَّامِ لَهُ اقْتُلْهُمْ بِالْعَطَشِ كَمَا قَتَلُوا عُثْمَانَ عَطَشاً سَأَلَهُمْ عَلِيٌّ ع وَ أَصْحَابُهُ أَنْ يُسَوِّغُوا لَهُمْ شُرْبَ الْمَاءِ فَقَالُوا لَا وَ اللَّهِ وَ لَا قَطْرَةً حَتَّى تَمُوتَ ظَمَأً كَمَا مَاتَ ابْنُ عَفَّانَ
And when the army of Muawiya controlled the water upon him-asws and they had surrounded the banks of the Euphrates, and the chiefs of Syria said to him, ‘Kill them by the thirst like what they had killed Usman thirsty’. Ali-asws and his-asws companions asked them to grant access to them to drink the water. They said, ‘No, by Allah-azwj, and not even a drop until you all die of thirst like the son of Affan had died thirsty’.
فَلَمَّا رَأَى ع أَنَّهُ الْمَوْتُ لَا مَحَالَةَ تَقَدَّمَ بِأَصْحَابِهِ وَ حَمَلَ عَلَى عَسَاكِرِ مُعَاوِيَةَ حَمَلَاتٍ كَثِيفَةٍ حَتَّى أَزَالَهُمْ عَنْ مَرَاكِزِهِمْ بَعْدَ قَتْلِ ذَرِيعٍ سَقَطَتْ مِنْهُ الرُّءُوسُ وَ الْأَيْدِي وَ مَلَكُوا عَلَيْهِمُ الْمَاءَ وَ صَارَ أَصْحَابُ مُعَاوِيَةَ فِي الْفَلَاةِ لَا مَاءَ لَهُمْ
When he-asws saw that the death was inevitable, he-asws went ahead with his-asws companions and attacked upon the soldiers of Muawiya with intensive attacks until he-asws moved them from their positions after rapid killings, the chief, and the hands fell, and they controlled the water upon them, and the companions of Muawiya came to be in the wilderness, there being no water for them.
فَقَالَ لَهُ أَصْحَابُهُ وَ شِيعَتُهُ امْنَعْهُمُ الْمَاءَ يَا أَمِيرَ الْمُؤْمِنِينَ كَمَا مَنَعُوكَ وَ لَا تَسْقِهِمْ مِنْهُ قَطْرَةً وَ اقْتُلْهُمْ بِسُيُوفِ الْعَطَشِ وَ خُذْهُمْ قَبْضاً بِالْأَيْدِي فَلَا حَاجَةَ لَكَ إِلَى الْحَرْبِ
His-asws companions and his-asws Shias said to him-asws, ‘Prevent them the water, O Amir Al-Momineen-asws and do not quench them a drop from it, and kill them with the swords of thirst, and seize them by a grip of the hands, for there is no need for you to (fight) the war!’
فَقَالَ لَا وَ اللَّهِ لَا أُكَافِيهِمْ بِمِثْلِ فِعْلِهِمْ افْسَحُوا لَهُمْ عَنْ بَعْضِ الشَّرِيعَةِ فَفِي حَدِّ السَّيْفِ مَا يُغْنِي عَنْ ذَلِكَ
He-asws said: ‘No, by Allah-azwj! I-asws will not deal with them with the like of their deeds. Release for them from part of the banks, for there substitute in the blade of the sword from that’.
فَهَذِهِ إِنْ نَسَبْتَهَا إِلَى الْحِلْمِ وَ الصَّفْحِ فَنَاهِيكَ بِهَا جَمَالًا وَ حُسْناً وَ إِنْ نَسَبْتَهَا إِلَى الدِّينِ وَ الْوَرَعِ فَأَخْلَقُ بِمِثْلِهَا أَنْ تَصْدُرَ عَنْ مِثْلِهِ ع.
So, if we were to attribute this to the leniency and the pardoning, it would be beautiful and excellent, and if we were to attribute it to the religion and the piety, then it would be most ethical for the like of it to be implemented by the like of him-asws.
أَمَّا الْجِهَادُ فِي سَبِيلِ اللَّهِ فَمَعْلُومٌ عِنْدَ صَدِيقِهِ وَ عَدُوِّهِ أَنَّهُ سَيِّدُ الْمُجَاهِدِينَ وَ هَلِ الْجِهَادُ لِأَحَدٍ مِنَ النَّاسِ إِلَّا لَهُ وَ قَدْ عَرَفْتَ أَنَّ أَعْظَمَ غَزَاةٍ غَزَاهَا رَسُولُ اللَّهِ ص وَ أَشَدَّهَا نِكَايَةً فِي الْمُشْرِكِينَ بَدْرٌ الْكُبْرَى قُتِلَ فِيهَا سَبْعُونَ مِنَ الْمُشْرِكِينَ قَتَلَ عَلِيٌّ ع نِصْفَهُمْ وَ قَتَلَ الْمُسْلِمُونَ وَ الْمَلَائِكَةُ النِّصْفَ الْآخَرَ
As for the Jihad in the Way of Allah-azwj, so it is known in the presence of his-asws friend and foe that he-asws is chief of the Holy fighters, and is the Jihad for anyone from the people except for himself? And it has been recognised that the mightiest of the battles Rasool-Allah-saww had battled and the most difficult of it in spite among the Polytheists, was Badr the great. Seventy of the Polytheists were killed in it. Ali-asws had killed half of them and the Muslims and the Angels killed the other half.
وَ إِذَا رَجَعْتَ إِلَى مَغَازِي مُحَمَّدِ بْنِ عُمَرَ الْوَاقِدِيِّ وَ تَارِيخِ الْأَشْرَافِ لِيَحْيَى بْنِ جَابِرٍ الْبَلاذُرِيِّ وَ غَيْرِهِمَا عَلِمْتَ صِحَّةَ ذَلِكَ دَعْ مَنْ قَتَلَهُ فِي غَيْرِهَا كَأُحُدٍ وَ الْخَنْدَقِ وَ غَيْرِهِمَا وَ هَذَا الْفَصْلُ لَا مَعْنَى لِلْإِطْنَابِ فِيهِ لِأَنَّهُ مِنَ الْمَعْلُومَاتِ الضَّرُورِيَّةِ كَالْعِلْمِ بِوُجُودِ مَكَّةَ وَ مِصْرَ وَ نَحْوِهِمَا.
And when you return to (the books) ‘Maghazy’ of Muhammad Bin Umar Al-Waqidy, and ‘Tareekh Al-Ashraaf’ of Yahya Bin Jabir Al-Balazuri, and other, we know the correctness of that, let alone the ones who fought him-asws in other (battles), like Ohad, and Al-Khandaq and other. And this is the merit there is no meaning to be pretentious in it because it is from the necessary information like the knowledge of the existence of Makkah and Egypt and approximate to that.
أَمَّا الْفَصَاحَةُ فَهُوَ ع إِمَامُ الْفُصَحَاءِ وَ سَيِّدُ الْبُلَغَاءِ وَ عَنْ كَلَامِهِ قِيلَ دُونَ كَلَامِ الْخَالِقِ وَ فَوْقَ كَلَامِ الْمَخْلُوقِينَ وَ مِنْهُ تَعَلَّمَ النَّاسُ الْخِطَابَةَ وَ الْكِتَابَةَ
As for the eloquence, he-asws is the leader of eloquence, and chief of the articulators, and about his-asws speech it is said, it is lower than the Speech of the Creator and above speech of the creatures, and from it the people learnt the oration and the writing.
وَ قَالَ عَبْدُ الْحَمِيدِ بْنُ يَحْيَى حَفِظْتُ سَبْعِينَ خُطْبَةً مِنْ خُطَبِ الْأَصْلَعِ فَفَاضَتْ ثُمَّ فَاضَتْ وَ قَالَ [ابْنُ] نُبَاتَةَ حَفِظْتُ مِنَ الْخِطَابَةِ كَنْزاً لَا يَزِيدُهُ الْإِنْفَاقُ إِلَّا سَعَةً وَ كَثْرَةً حَفِظْتُ مِائَةَ فَصْلٍ مِنْ مَوَاعِظِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
And Abdul Hameed Bin Yahya said, ‘I have preserved seventy sermons from the sermons of the short-haired ones (Ali-asws), so it overflowed, then overflowed’. And Ibn Nubata said, ‘I have preserved from the sermons, a treasure, the spending (giving out) does not increase except the capacity’. And there are many who have preserved a hundred from the preaching of Ali-asws Bin Abu Talib-asws.
وَ لَمَّا قَالَ مِحْفَنُ بْنُ أَبِي مِحْفَنٍ لِمُعَاوِيَةَ جِئْتُكَ مِنْ عِنْدِ أَعْيَا النَّاسِ قَالَ لَهُ وَيْحَكَ كَيْفَ يَكُونُ أَعْيَا النَّاسِ فَوَ اللَّهِ مَا سَنَّ الْفَصَاحَةَ لِقُرَيْشٍ غَيْرُهُ
And when Mihfan Bin Abu Mihfan said to Muawiya, ‘I have come to you from the presence of the most exhausted of the people’, he said to him, ‘Woe be to you! How can he-asws be the most fatigued of the people? By Allah-azwj! No one is showing the way of eloquence to Quraysh apart from him-asws’.
وَ يَكْفِي هَذَا الْكِتَابُ الَّذِي نَحْنُ شَارِحُوهُ دَلَالَةً عَلَى أَنَّهُ لَا يُجَازَى فِي الْفَصَاحَةِ وَ لَا يُبَارَى فِي الْبَلَاغَةِ وَ حَسْبُكَ أَنَّهُ لَمْ يُدَوَّنْ لِأَحَدٍ مِنْ فُصَحَاءِ الصَّحَابَةِ الْعُشْرُ وَ لَا نِصْفُ الْعُشْرِ مِمَّا دُوِّنَ لَهُ
And this book suffices, which we are commenting upon (Nahj Al-Balagah) as evidence upon that he-asws has not been surpassed in the eloquence, nor matched in the articulation and it suffices you that it has not been written down for anyone from the companions of eloquence, even the tenth or half of a tenth from what has been written down for him-asws.
وَ كَفَاكَ فِي هَذَا الْبَابِ مَا يَقُولُهُ أَبُو عُثْمَانَ الْجَاحِظُ فِي مَدْحِهِ فِي كِتَابِ الْبَيَانِ وَ التَّبْيِينِ وَ فِي غَيْرِهِ مِنْ كُتُبِهِ.
And if suffices you in this chapter what Abu Usman the memoriser has said in his-asws praise in the book ‘Al-Bayan Wa Al-Tabiyeen’, and in other from his books.
وَ أَمَّا سَجَاحَةُ الْأَخْلَاقِ وَ بِشْرُ الْوَجْهِ وَ طَلَاقَةُ الْمَحْيَا وَ التَّبَسُّمُ فَهُوَ الْمَضْرُوبُ بِهِ الْمَثَلُ فِيهِ حَتَّى عَابَهُ بِذَلِكَ أَعْدَاؤُهُ وَ قَالَ عَمْرُو بْنُ الْعَاصِ لِأَهْلِ الشَّامِ إِنَّهُ ذُو دُعَابَةٍ شَدِيدَةٍ
And as for the beautiful manners, and cheerful face, and his-asws fluency of expression, and the smiling, it is what the examples are being struck with, until his-asws enemies faulted him-asws with that, and Amro Bin Al-Aas said to the people of Syria, ‘He-asws is with a lot of joking’ (Nouzobillah).
وَ قَالَ عَلِيٌّ ع فِي ذَاكَ عَجَباً لِابْنِ النَّابِغَةِ يَزْعُمُ لِأَهْلِ الشَّامِ أَنَّ فِيَّ دُعَابَةً وَ أَنِّي امْرُؤٌ تِلْعَابَةٌ أُعَافِسُ وَ أُمَارِسُ.
And Ali-asws said regarding that: ‘I-asws am surprised at Ibn Al-Nabigha (Amro Bin Al-Aas) claiming to the people of Syrian that there is joking in me-asws, and I-asws am a man who is playful, wrestling, (physical) exercise’.
وَ عَمْرُو بْنُ الْعَاصِ إِنَّمَا أَخَذَهَا عَنْ عُمَرَ لِقَوْلِهِ لَمَّا عَزَمَ عَلَى اسْتِخْلَافِهِ لِلَّهِ أَبُوكَ لَوْ لَا دُعَابَةٌ فِيكَ إِلَّا أَنَّ عُمَرَ اقْتَصَرَ عَلَيْهَا وَ عَمْرٌو زَادَ فِيهَا وَ نَسَجَهَا
And Amro Bin Al-Aas rather took it from Umar, due to his words when he determined upon making him-asws the caliph, ‘For the Sake of Allah-azwj! If only there been no playfulness in you-asws’, except that Umar was brief upon it, and Amor added in it and spun it.
قَالَ صَعْصَعَةُ بْنُ صُوحَانَ وَ غَيْرُهُ مِنْ شِيعَتِهِ وَ أَصْحَابِهِ كَانَ فِينَا كَأَحَدِنَا لِينُ جَانِبٍ وَ شِدَّةُ تَوَاضُعٍ وَ سُهُولَةُ قِيَادٍ وَ كُنَّا نَهَابُهُ مَهَابَةَ الْأَسِيرِ الْمَرْبُوطِ لِلسَّيَّافِ الْوَاقِفِ عَلَى رَأْسِهِ
Sa’sa Bin Sawhan and others from his-asws Shias and his-asws companions said, ‘He-asws was among us like one of us – complaisant, extremely humble, guiding easily, and were used be awed by him-asws like the awe of a prisoner tied up for the executioner standing by his head’.
وَ قَالَ مُعَاوِيَةُ لِقَيْسِ بْنِ سَعْدٍ رَحِمَ اللَّهُ أَبَا حَسَنٍ فَلَقَدْ كَانَ هَشّاً بَشّاً ذَا فُكَاهَةٍ قَالَ قَيْسٌ نَعَمْ كَانَ رَسُولُ اللَّهِ ص يَمْزَحُ وَ يَبْسِمُ إِلَى أَصْحَابِهِ وَ أَرَاكَ تُسِرُّ حَسْواً فِي ارْتِغَاءِ رَفْعِهِ وَ تَعِيبُهُ بِذَلِكَ
And Muawiya said to Qays Bin Sa’ad, ‘May Allah-azwj have Mercy on Abu Hassan-asws! He-asws was a crisp and sharp with humour’. Qays said, ‘Yes, Rasool-Allah-saww used to joke and smile at his-saww companions, and I see you feeling a sense of pleasure in raising it and its shame in that.
أَمَا وَ اللَّهِ لَقَدْ كَانَ مَعَ تِلْكَ الْفُكَاهَةِ وَ الطَّلَاقَةِ أَهْيَبَ مِنْ ذِي لَبْدَتَيْنِ قَدْ مَسَّهُ الطُّوَى تِلْكَ هَيْبَةُ التَّقْوَى لَيْسَ كَمَا يَهَابُكَ طَغَامُ أَهْلِ الشَّامِ وَ قَدْ بَقِيَ هَذَا الْخُلْقُ مُتَوَارِثاً مُتَنَاقِلًا فِي مُحِبِّيهِ وَ أَوْلِيَائِهِ إِلَى الْآنَ كَمَا بَقِيَ الْجَفَاءُ وَ الْخُشُونَةُ وَ الْوَعُورَةُ فِي الْجَانِبِ الْآخَرِ وَ مَنْ لَهُ أَدْنَى مَعْرِفَةٍ بِأَخْلَاقِ النَّاسِ وَ عَوَائِدِهِمْ يَعْرِفُ ذَلِكَ.
But by Allah-azwj! Along with that humour and fluency there was more fear than one with the two appearances. The folding had touched that awe, not like what the tyrants of the people of Syria touch, and this mannerism has remained being inherited, being transferred in ones who love him-asws and his-asws friends until today, like what the disloyalty, and the harshness, and the roughness in the other sides. And the one who has been harmed with the conduct of the people and their supporters knows that.
وَ أَمَّا الزُّهْدُ فِي الدُّنْيَا فَهُوَ سَيِّدُ الزُّهَّادِ وَ بَدَلُ الْأَبْدَالِ وَ إِلَيْهِ يُشَدُّ الرِّحَالُ وَ عِنْدَهُ تَنْفُضُ الْأَحْلَاسُ مَا شَبِعَ مِنْ طَعَامٍ قَطُّ وَ كَانَ أَخْشَنَ النَّاسِ مَأْكَلًا وَ مَلْبَساً
And as for ascetism in the world, he-asws is the chief ascetic, and a replacement substitute, and to him-asws the traveller is strengthened, and in his-asws presence the greed is shaken (broken). He-asws did not satiate from the good at all, and he-asws was eating the driest of food and coarsest of clothing.
قَالَ عَبْدُ اللَّهِ بْنُ أَبِي رَافِعٍ دَخَلْتُ إِلَيْهِ يَوْمَ عِيدٍ فَقَدَّمَ جِرَاباً مَخْتُوماً فَوَجَدْنَا فِيهِ خُبْزَ شَعِيرٍ يَابِساً مَرصُوصاً فَقُدِّمَ فَأَكَلَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ فَكَيْفَ تَخْتِمُهُ قَالَ خِفْتُ هَذَيْنِ الْوَلَدَيْنِ أَنْ يَلِتَّاهُ بِسَمْنٍ أَوْ زَيْتٍ.
Abdullah Bin Abu Rafie, ‘I entered to see him-asws on the day of Eid. He-asws brought out a sealed bag wherein was dried barley bread pressed. He-asws brought it out and ate. I said, ‘O Amir Al-Momineen-asws! How come you-asws are sealing it?’ He-asws said: ‘I-asws fear these two sons-asws that they might mix it with butter or oil’’.
وَ كَانَ ثَوْبُهُ مَرْقُوعاً بِجِلْدٍ تَارَةً وَ بِلِيفٍ أُخْرَى وَ نَعْلَاهُ مِنْ لِيفٍ وَ كَانَ يَلْبَسُ الْكَرَابِيسَ الْغَلِيظَ فَإِذَا وَجَدَ كُمَّهُ طَوِيلًا قَطَعَهُ بِشَفْرَةٍ فَلَمْ يَخُطَّهُ فَكَانَ لَا يَزَالُ مُتَسَاقِطاً عَلَى ذِرَاعَيْهِ حَتَّى يَبْقَى سُدًى لَا لُحْمَةَ لَهُ
And his-asws clothing was patched with (animal) skin at times, and fibre at other times, and his-asws slippers were of fibre (from date tree branches), and he-asws was wearing the thick white cotton. Whenever he-asws found his-asws sleeve to be long, he-asws would cut it with a blade and did not sew it (folding). It did not cease to fall upon his-asws forearms until there did not remain anything having no strings sewed to it.
وَ كَانَ يَأْتَدِمُ إِذَا ائْتَدَمَ بِخَلٍّ أَوْ بِمِلْحٍ فَإِنْ تَرَقَّى عَنْ ذَلِكَ فَبِبَعْضِ نَبَاتِ الْأَرْضِ فَإِنِ ارْتَفَعَ عَنْ ذَلِكَ فَبِقَلِيلٍ مِنْ أَلْبَانِ الْإِبِلِ وَ لَا يَأْكُلُ اللَّحْمَ إِلَّا قَلِيلًا وَ يَقُولُ لَا تَجْعَلُوا قُلُوبَكُمْ مَقَابِرَ الْحَيَوَانِ
And he-asws used to utilise a dip (sauce) whenever he-asws did so, with either vinegar or salt. So, if he-asws progressed from that, it would be with one of the vegetables of the earth. So, if he-asws progressed from that, it would be with a little from the milk of the camel. And he-asws did not eat the meat, except a little, and he-asws was saying: ‘Do not make your hearts (bellies) to be a graveyard of the animals’.
وَ كَانَ مَعَ ذَلِكَ أَشَدَّ النَّاسِ قُوَّةً وَ أَعْظَمَهُمْ أَيْداً لَمْ يَنْقُصِ الْجُوعُ قُوَّتَهُ وَ لَا يَخُورُ الْإِقْلَالُ مُنَّتَهُ وَ هُوَ الَّذِي طَلَّقَ الدُّنْيَا وَ كَانَتِ الْأَمْوَالُ تُجْبَى إِلَيْهِ مِنْ جَمِيعِ بِلَادِ الْإِسْلَامِ إِلَّا مِنَ الشَّامِ وَ كَانَ يُفَرِّقُهَا وَ يُمَزِّقُهَا ثُمَّ يَقُولُ
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ. |
And along with that, he-asws was the strongest of the people in strength, and their mightiest of hand. The hunger did not reduce any of his-asws strength nor did it diminish him-asws to be weak. And he-asws is the one who divorced the world, and the wealth would come to him-asws from entirety of the cities of Al-Islam, except from Syria, and he-asws would distribute it and apportion it, then he-asws said a couplet: ‘This is my-asws felony, and his choice in it, and every felon, his hand it to his mouth’.
وَ أَمَّا الْعِبَادَةُ فَكَانَ أَعْبَدَ النَّاسِ وَ أَكْثَرَهُمْ صَلَاةً وَ صَوْماً وَ مِنْهُ تَعَلَّمَ النَّاسُ صَلَاةَ اللَّيْلِ وَ مُلَازَمَةَ الْأَوْرَادِ وَ قِيَامَ النَّافِلَةِ وَ مَا ظَنُّكَ بِرَجُلٍ يَبْلُغُ مِنْ مُحَافَظَتِهِ عَلَى وِرْدِهِ أَنْ يُبْسَطَ لَهُ قِطَعٌ مَا بَيْنَ الصَّفَّيْنِ لَيْلَةَ الْهَرِيرِ فَيُصَلِّي عَلَيْهِ وِرْدَهُ وَ السِّهَامُ تَقَعُ بَيْنَ يَدَيْهِ تَمُرُّ عَلَى صُمَاخَيْهِ يَمِيناً وَ شِمَالًا فَلَا يَرْتَاعُ لِذَلِكَ وَ لَا يَقُومُ حَتَّى يَفْرُغَ مِنْ وَظِيفَتِهِ
And as for the worship, he-asws was the most worshipping of the people and their most frequent of the Salat and Fasting, and from him-asws people learned the night Salat, and the necessary resources, and establishing the optional (Salat). And what are your thoughts with a man-asws whose preservation upon his-asws mention (of Allah-azwj) reached such that a cloth was spread out for him-asws between the two swords on ‘Laylat Al-Hareer’ (battle of Siffeen), and he-asws prayed his-asws Salat upon it while the arrows were falling in front of him-asws, and passing to his-asws two sides, right and left. But he-asws did not panic to that, nor did he-asws stand until he-asws was free from his-asws service.
وَ مَا ظَنُّكَ بِرَجُلٍ كَانَتْ جَبْهَتُهُ كَثَفَنَةِ الْبَعِيرِ لِطُولِ سُجُودِهِ وَ أَنْتَ إِذَا تَأَمَّلْتَ دَعَوَاتِهِ وَ مُنَاجَاتِهِ وَ وَقَفْتَ عَلَى مَا فِيهَا مِنْ تَعْظِيمِ اللَّهِ سُبْحَانَهُ وَ إِجْلَالِهِ وَ مَا يَتَضَمَّنُهُ مِنَ الْخُضُوعِ لِهَيْبَتِهِ وَ الْخُشُوعِ لِعِزَّتِهِ وَ الِاسْتِخْذَاءِ لَهُ عَرَفْتَ مَا يَنْطَوِي عَلَيْهِ مِنَ الْإِخْلَاصِ وَ فَهِمْتَ مِنْ أَيِّ قَلْبٍ خَرَجَتْ وَ عَلَى أَيِّ لِسَانٍ جَرَتْ
And what are your thoughts with a man his-asws forehead was like the callus of a camel due to his-asws prolonged prostrations. And when you ponder upon his-asws supplications, and his-asws whisperings (to Allah-azwj), and you pause upon what is therein from the reverence of Allah-azwj the Glorious and His-azwj Majesty, and what necessitates from the humbleness to His-azwj Awe, and the humbleness to His-azwj Might, and the humbleness to Him-azwj, you will know what is contained upon it from the sincerity and understanding from whichever heart it comes out of, and upon whichever tongue it flows.
وَ قِيلَ لِعَلِيِّ بْنِ الْحُسَيْنِ ع وَ كَانَ الْغَايَةُ فِي الْعِبَادَةِ أَيْنَ عِبَادَتُكَ مِنْ عِبَادَةِ جَدِّكَ قَالَ عِبَادَتِي عِنْدَ عِبَادَةِ جَدِّي كَعِبَادَةِ جَدِّي عِنْدَ عِبَادَةِ رَسُولِ اللَّهِ ص.
And it was said to Ali-asws Bin Al-Husayn-asws, and he-asws was the peak in the worship, ‘Where is your-asws worship from the worship by your-asws grandfather-asws?’ He-asws said: ‘My-asws worship in comparison to the worship of my-asws grandfather-asws like the worship of my-asws grandfather-asws in comparison to the worship of Rasool-Allah-saww’.
وَ أَمَّا قِرَاءَةُ الْقُرْآنِ وَ الِاشْتِغَالُ بِهِ فَهُوَ الْمَنْظُورُ إِلَيْهِ فِي هَذَا الْبَابِ اتَّفَقَ الْكُلُّ عَلَى أَنَّهُ كَانَ يَحْفَظُ الْقُرْآنَ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ لَمْ يَكُنْ غَيْرُهُ يَحْفَظُهُ ثُمَّ هُوَ أَوَّلُ مَنْ جَمَعَهُ نَقَلُوا كُلُّهُمْ أَنَّهُ تَأَخَّرَ عَنْ بَيْعَةِ أَبِي بَكْرٍ
And as for the recital of the Quran and the pre-occupation with it, he-asws is the one looked to. In this subject, everyone is agreed upon that he-asws had memorised the Quran in the era of Rasool-Allah-saww and there did not happen to be anyone else who had memorised it. Then he-asws is the first one to have collected it. All of them have transmitted that he-asws delayed from pledging allegiance to Abu Bakr.
فَأَهْلُ الْحَدِيثِ لَا يَقُولُونَ مَا تَقُولُهُ الشِّيعَةُ مِنْ أَنَّهُ تَأَخَّرَ مُخَالَفَةً لِلْبَيْعَةِ بَلْ يَقُولُونَ تَشَاغَلَ بِجَمْعِ الْقُرْآنِ فَهَذَا يَدُلُّ عَلَى أَنَّهُ أَوَّلُ مَنْ جَمَعَ الْقُرْآنَ لِأَنَّهُ لَوْ كَانَ مَجْمُوعاً فِي حَيَاةِ رَسُولِ اللَّهِ ص لَمَا احْتَاجَ إِلَى أَنْ يَتَشَاغَلَ بِجَمْعِهِ بَعْدَ وَفَاتِهِ
The people of Hadeeth (non-Shias) are not saying what the Shias are saying, from that he-asws delayed being opposed to the allegiance, but they are saying that he-asws had pre-occupied with collecting the Quran. So, this is evidence that he-asws was the first one to have collected the Quran, because if he-asws had collected it during the lifetime of Rasool-Allah-saww, he-asws would not have been needy to be collecting it after his-saww passing away.
وَ إِذَا رَجَعْتَ إِلَى كُتُبِ الْقِرَاءَةِ وَجَدْتَ أَئِمَّةَ الْقِرَاءَةِ كُلَّهُمْ يَرْجِعُونَ إِلَيْهِ كَأَبِي عَمْرِو بْنِ أَبِي الْعَلَاءِ وَ عَاصِمِ بْنِ أَبِي النَّجُودِ وَ غَيْرِهِمَا لِأَنَّهُمْ يَرْجِعُونَ إِلَى [أَبِي] عَبْدِ الرَّحْمَنِ السُّلَمِيِّ الْفَارِسِيِ وَ أَبُو عَبْدِ الرَّحْمَنِ كَانَ تِلْمِيذَهُ وَ عَنْهُ أَخَذَ الْقُرْآنَ فَقَدْ صَارَ هَذَا الْفَنُّ مِنَ الْفُنُونِ الَّتِي تَنْتَهِي إِلَيْهِ أَيْضاً مِثْلُ كَثِيرٍ مِمَّا سَبَقَ.
And when you return to the books of recitation, you find the leaders of the recitation, all of them returning to him-asws, like Abu Amro Bin Abu Al-A’ala, and Aasim Bin Abu Al-Najoud and others, because they were returning to Abu Abdul Rahman Al-Sulamy Al-Farsy, and Abu Abdul Rahman was his-asws student, and he took the Quran from him-asws. So, this skill from the skills has come to be ending to him-asws as well, like most of what has passed.
وَ أَمَّا الرَّأْيُ وَ التَّدْبِيرُ فَكَانَ مِنْ أَشَدِّ النَّاسِ رَأْياً وَ أَصَحِّهِمْ تَدْبِيراً وَ هُوَ الَّذِي أَشَارَ إِلَى عُمَرَ لَمَّا عَزَمَ عَلَى أَنْ يَتَوَجَّهَ بِنَفْسِهِ إِلَى حَرْبِ الرُّومِ وَ الْفُرْسِ بِمَا أَشَارَ وَ هُوَ الَّذِي أَشَارَ عَلَى عُثْمَانَ بِأُمُورٍ كَانَ صَلَاحُهُ فِيهَا وَ لَوْ قَبِلَهَا لَمْ يَحْدُثْ عَلَيْهِ مَا حَدَثَ
And as for the opinion and the strategy, he-asws was the most intense of the people of expressing a view, and their most correct in having a strategy. And he-asws is the one who consulted to Umar, when he had determined upon heading to battle Rome and Persia himself, with what he-asws consulted. And he-asws is the one who consulted to Usman with affairs what was his better in these, and had he accepted it, there would not have occurred upon him what had occurred.
وَ إِنَّمَا قَالَ أَعْدَاؤُهُ لَا رَأْيَ لَهُ لِأَنَّهُ كَانَ مُتَقَيِّداً بِالشَّرِيعَةِ لَا يَرَى خِلَافَهَا وَ لَا يَعْمَلُ بِمَا يَقْتَضِي الدِّينُ تَحْرِيمَهُ وَ قَدْ قَالَ ع لَوْ لَا التُّقَى لَكُنْتُ أَدْهَى الْعَرَبِ.
And rather his-asws enemies had said, ‘There was no view for him-asws because he-asws was led by the Law. He-asws neither view any different from it nor did he-asws act with what would break the religion of its Prohibition. And he-asws had said: ‘Had it not been for the piety, I-asws would have been the most cunning of the Arabs’.
وَ غَيْرُهُ مِنَ الْخُلَفَاءِ كَانَ يَعْمَلُ بِمُقْتَضَى مَا يَسْتَصْلِحُهُ وَ يَسْتَوْفِقُهُ سَوَاءٌ كَانَ مُطَابِقاً لِلشَّرْعِ أَوْ لَمْ يَكُنْ وَ لَا رَيْبَ أَنَّ مَنْ يَعْمَلُ بِمَا يُؤَدِّي إِلَيْهِ اجْتِهَادُهُ وَ لَا يَقِفُ مَعَ ضَوَابِطَ وَ قُيُودٍ يَمْتَنِعُ لِأَجْلِهَا مِمَّا يَرَى الصَّلَاحَ فِيهِ تَكُونُ أَحْوَالُهُ الدُّنْيَاوِيَّةُ إِلَى الِانْتِظَامِ أَقْرَبَ وَ مَنْ كَانَ بِخِلَافِ ذَلِكَ يَكُونُ أَحْوَالُهُ الدُّنْيَاوِيَّةُ إِلَى الِانْتِشَارِ أَقْرَبَ.
And others from the caliphs were acting with disrupting whatever he-asws had corrected and stopping him-asws, it being the same whether it was in accordance with the Law or it did not happen to be so. And there is no doubt that the one who acted with what his striving leads to and does not pause with the controls and the restriction, would be prevented for its reasons from what he-asws sees to be the correction in it, his worldly situation would be closer to the system. And the one who is opposed to that, his worldly situation would be close to be scattered.
وَ أَمَّا السِّيَاسَةُ فَإِنَّهُ كَانَ شَدِيدَ السِّيَاسَةِ خَشِناً فِي ذَاتِ اللَّهِ لَمْ يُرَاقِبِ ابْنَ عَمِّهِ فِي عَمَلٍ كَانَ وَلَّاهُ إِيَّاهُ وَ لَا رَاقَبَ أَخَاهُ عَقِيلًا فِي كَلَامٍ جَبَهَهُ بِهِ وَ أَحْرَقَ قَوْماً بِالنَّارِ وَ نَقَضَ دَارَ مَصْقَلَةَ بْنِ هُبَيْرَةَ وَ دَارَ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ وَ قَطَعَ جَمَاعَةً وَ صَلَبَ آخَرِينَ
And as for the politics, he-asws was of severe politics, being rough for the Sake of Allah-azwj. He-asws did not watch out for his cousin regarding office work he-asws had placed him to be in charge of it, nor watched out for his-asws brother Aqeel in a speech he had confronted him-asws with, and he-asws burnt a group with the fire, and demolished the house of Masqalah Bin Hubeyra, and the house of Jareer Bin Abdullah Al-Bajali, and he-asws cut (the hands) of a group and crucified others.
وَ مِنْ جُمْلَةِ سِيَاسَتِهِ حُرُوبُهُ فِي أَيَّامِ خِلَافَتِهِ بِالْجَمَلِ وَ صِفِّينَ وَ النَّهْرَوَانِ وَ فِي أَقَلِّ الْقَلِيلِ مِنْهَا مُقَنَّعٌ فَإِنَّ كُلَّ سَائِسٍ فِي الدُّنْيَا لَمْ يَبْلُغْ فَتْكُهُ وَ بَطْشُهُ وَ انْتِقَامُهُ مَبْلَغَ الْعُشْرِ مِمَّا فَعَلَ عَلَيْهِ السَّلَامُ فِي هَذِهِ الْحُرُوبِ بِيَدِهِ وَ أَعْوَانِهِ
And from a summary of his politics are his-asws wars during the days of his-asws caliphate, with the (battles of) the camel, and Siffeen, and Al-Nahrwan. And in the least of the least from it is his-asws having a low profile, for every ruler in the world has not reached his-asws destruction, and his-asws brutality, and his-asws vengeance, not reaching even a tenth from what he-asws had done in these wars by his-asws own hands and his-asws aides.
فَهَذِهِ هِيَ خَصَائِصُ الْبَشَرِ وَ مَزَايَاهُمْ قَدْ أَوْضَحْنَا أَنَّهُ فِيهَا الْإِمَامُ الْمُتَّبَعُ فِعْلُهُ وَ الرَّئِيسُ الْمُقْتَفَى أَثَرُهُ
So, these are characteristics of the human being and their dealings. We have clarified that in these is the Imam-asws whose deeds are to be followed, and the chief whose impact is to be tracked.
وَ مَا أَقُولُ فِي رَجُلٍ يُحِبُّهُ أَهْلُ الذِّمَّةِ عَلَى تَكْذِيبِهِمْ بِالنُّبُوَّةِ وَ تُعَظِّمُهُ الْفَلَاسِفَةُ عَلَى مُعَانَدَتِهِمْ لِأَهْلِ الْمِلَّةِ وَ تَصَوَّرَ مُلُوكُ الْفَرَنْجِ وَ الرُّومِ صُورَتَهُ فِي بِيَعِهَا وَ بُيُوتِ عِبَادَاتِهَا حَامِلًا سَيْفَهُ مُشَمِّراً لِحَرْبِهِ
And what can I say regarding a man-asws whom the people of the condemnation being upon their belying the Prophet-hood still love him-asws, and the philosophers revere him-asws despite them being upon their being inimical towards the people of religion, and kings of Fazeej and Rome are having his-asws images in their temples and their houses of worship, a carrier of his-asws sword rolling up his-asws sleeves for his-asws war.
وَ تَصَوَّرَ مُلُوكُ التُّرْكِ وَ الدَّيْلَمِ صُورَتَهُ عَلَى أَسْيَافِهَا كَانَ عَلَى سَيْفِ عُضَدِ الدَّوْلَةِ بْنِ بُوَيْهِ وَ سَيْفِ أَبِيهِ رُكْنِ الدَّوْلَةِ وَ كَانَ عَلَى سَيْفِ الْأَرْسَلَانِ وَ ابْنِهِ مَلِكْشَاهَ صُورَتُهُ كَأَنَّهُمْ يَتَفَاءَلُونَ بِهِ النَّصْرَ وَ الظَّفَرَ
And the kings of Turkey and Al-Daylam are imaging him-asws upon their swords, an upper arm of the government of Ibn Buweyh, and the sword of his-asws father-asws being in the corner of the government. And it was upon the sword of Al-Arsalan and his son Malikshah his-asws image as of they were gaining by it the help and the victory.
وَ مَا أَقُولُ فِي رَجُلٍ أَحَبَّ كُلُّ أَحَدٍ أَنْ يَتَكَثَّرَ بِهِ وَ وَدَّ كُلُّ أَحَدٍ [أَنْ] يَتَجَمَّلَ وَ يَتَحَسَّنَ بِالانْتِسَابِ إِلَيْهِ حَتَّى الْفُتُوَّةُ الَّتِي أَحْسَنُ مَا قِيلَ فِي حَدِّهَا أَنْ لَا تَسْتَحْسِنَ مِنْ نَفْسِكَ مَا تَسْتَقْبِحُهُ مِنْ غَيْرِكَ
And what can I say regarding a man-asws whom everyone loves to be multiplied with, and everyone loves to beautify and be excellent with being attributed to him-asws, even the youths who are handsome what was said in their limitations, ‘Do not beautify from yourself what you are considering ugly from others’.
فَإِنَّ أَرْبَابَهَا نَسَبُوا أَنْفُسَهُمْ إِلَيْهِ وَ صَنَّفُوا فِي ذَلِكَ كُتُباً وَ جَعَلُوا لِذَلِكَ إِسْنَاداً أَنْهَوْهُ إِلَيْهِ وَ قَصَّرُوهُ عَلَيْهِ وَ سَمَّوْهُ سَيِّدَ الْفُتْيَانِ وَ عَضَدُوا مَذَاهِبَهُمْ بِالْبَيْتِ الْمَشْهُورِ الْمَرْوِيِ أَنَّهُ سُمِعَ مِنَ السَّمَاءِ يَوْمَ أُحُدٍ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ.
It masters are attributing themselves to him-asws, and they are compiling books regarding that, and they are making attributions to that ending to him-asws, and they are derogating themselves to him-asws, and they are naming him-asws as, ‘Chief of the youths’, and they are supporting their doctrines with the famous couplet reported that it was heard from the sky on the Day of Ohad: ‘There is no sword except Zulfiqar nor any youth except Ali-asws’.
وَ مَا أَقُولُ فِي رَجُلٍ أَبُوهُ أَبُو طَالِبٍ سَيِّدُ الْبَطْحَاءِ وَ شَيْخُ قُرَيْشٍ وَ رَئِيسُ مَكَّةَ قَالُوا قَلَّ أَنْ يَسُودَ فَقِيرٌ وَ سَادَ أَبُو طَالِبٍ وَ هُوَ فَقِيرٌ لَا مَالَ لَهُ وَ كَانَتْ قُرَيْشٌ تُسَمِّيهِ الشَّيْخَ
And what can I say regarding a man-asws whose father-as is Abu Talib-asws, chief of Al-Bat’ha, and sheykh of Quraysh, and chief of Makkah? They said, ‘Say that the poor one has prevailed, and Abu Talib-asws had prevailed while he-asws is poor, there is no wealth for him-asws’. And the Quraysh were naming him-asws as ‘Sheykh’.
وَ فِي حَدِيثِ عَفِيفٍ الْكِنْدِيِّ لَمَّا رَأَى النَّبِيُّ ص يُصَلِّي فِي مَبْدَإِ الدَّعْوَةِ وَ مَعَهُ غُلَامٌ وَ امْرَأَةٌ قَالَ فَقُلْتُ لِلْعَبَّاسِ أَيُّ شَيْءٍ هَذَا قَالَ هَذَا ابْنُ أَخِي يَزْعُمُ أَنَّهُ رَسُولٌ مِنَ اللَّهِ إِلَى النَّاسِ وَ لَمْ يَتْبَعْهُ عَلَى قَوْلِهِ إِلَّا هَذَا الْغُلَامُ وَ هُوَ ابْنُ أَخِي أَيْضاً وَ هَذِهِ الِامْرَأَةُ وَ هِيَ زَوْجَتُهُ
And in a Hadeeth of Afeef Al-Kindy when he saw the Prophet-saww praying Salat in the beginning of the call (to Al-Islam), and with him-saww was a boy-asws and a woman-as, ‘I said to Al-Abbas, ‘Which this is this?’ He said, ‘This is the son-saww of my brother-as. He-saww claims that he-saww is a Rasool-saww from Allah-azwj to the people, and no one is following him-saww upon his-saww word except this boy-asws, and he-asws is the son-asws of his-saww brother-as as well, and this woman-as is his-saww wife-as’.
قَالَ فَقُلْتُ فَمَا الَّذِي تَقُولُونَهُ أَنْتُمْ قَالَ نَنْتَظِرُ مَا يَفْعَلُ الشَّيْخُ قَالَ يَعْنِي أَبَا طَالِبٍ وَ هُوَ الَّذِي كَفَلَ رَسُولَ اللَّهِ ص صَغِيراً وَ حَمَاهُ وَ حَاطَهُ كَبِيراً وَ مَنَعَهُ مِنْ مُشْرِكِي قُرَيْشٍ وَ لَقِيَ لِأَجْلِهِ عَنَاءً عَظِيماً وَ قَاسَى بَلَاءً شَدِيداً وَ صَبَرَ عَلَى نَصْرِهِ وَ الْقِيَامِ بِأَمْرِهِ
He (Afeef) said, ‘I said, ‘So, what is that which you all are saying?’ He said, ‘We are awaiting what the sheykh would be doing’ – meaning Abu Talib-asws, and he-as is the one who sufficed Rasool-Allah-saww when young, and protected him-saww, and enclosed him-saww when he-saww was older and defended him-saww from the Polytheists of Quraysh, and due to it he-as faced a mighty torment and experienced severe afflictions, and he-as was patient upon helping him-saww and the standing with his-saww matter.
وَ جَاءَ فِي الْخَبَرِ أَنَّهُ لَمَّا تُوُفِّيَ أَبُو طَالِبٍ أُوحِيَ إِلَيْهِ وَ قِيلَ لَهُ اخْرُجْ مِنْهَا فَقَدْ مَاتَ نَاصِرُكَ وَ لَهُ مَعَ شَرَفِ هَذِهِ الْأُبُوَّةِ أَنَّ ابْنَ عَمِّهِ مُحَمَّدٌ ص سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ وَ أَخَاهُ جَعْفَرٌ ذُو الْجَنَاحَيْنِ الَّذِي قَالَ لَهُ رَسُولُ اللَّهِ ص أَشْبَهْتَ خَلْقِي وَ خُلُقِي
And it has come in the Hadeeth that when Abu Talib-asws passed away, it was Revealed to him-saww and Said to him-saww: “Get out from it (Makkah) for your-saww helper has died!” And for him-saww along with nobility is the paternity that the son-saww of his-as uncle-as Muhammad-saww is chief of the former ones and the latter ones, and his-saww brother-as Ja’far-asws is with the two wings, the one-as for whom Rasool-Allah-saww had said: ‘He-as resembles my-as physique and my-saww manners’.
وَ زَوْجَتَهُ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ وَ ابْنَيْهِ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ فَآبَاؤُهُ آبَاءُ رَسُولِ اللَّهِ وَ أُمَّهَاتُهُ أُمَّهَاتُ رَسُولِ اللَّهِ ص
And his-asws wife is chieftess of women of the worlds, and his-asws two sons-asws are both chiefs of the youths of Paradise. So, his-asws forefathers-as are forefathers-as of Rasool-Allah-saww, and his-asws foremothers-as are foremothers-as of Rasool-Allah-saww.
وَ هُوَ مَسُوطٌ بِلَحْمِهِ وَ دَمِهِ لَمْ يُفَارِقْهُ مُنْذُ خَلَقَ اللَّهُ آدَمَ إِلَى أَنْ مَازَ عَبْدُ الْمُطَّلِبِ بَيْنَ الْأَخَوَيْنِ عَبْدِ اللَّهِ وَ أَبِي طَالِبٍ وَ أُمُّهُمَا وَاحِدَةٌ فَكَانَ مِنْهُمَا سَيِّدُ النَّاسِ هَذَا الْأَوَّلُ وَ هَذَا الثَّانِي وَ هَذَا الْمُنْذِرُ وَ هَذَا الْهَادِي.
And he-asws is mingled with his-saww flesh and his-saww blood. He-asws did not separate from him-saww since Allah-azwj Created Adam-as until Abdul Muttalib-as passed away between the two brothers Abdullah-asws and Abu Talib-asws. And their-asws mother-as is one. From them-as is the chief of the people, the first, and this one-asws is the second, and this is the warner, and this is the guide.
وَ مَا أَقُولُ فِي رَجُلٍ سَبَقَ النَّاسَ إِلَى الْهُدَى وَ آمَنَ بِاللَّهِ وَ عَبَدَهُ وَ كُلُّ مَنْ فِي الْأَرْضِ يَعْبُدُ الْحَجَرَ وَ يَجْحَدُ الْخَالِقَ لَمْ يَسْبِقْهُ أَحَدٌ إِلَى التَّوْحِيدِ إِلَّا السَّابِقُ إِلَى كُلِّ خَيْرٍ مُحَمَّدٌ رَسُولُ اللَّهِ ص
And what can I say regarding a man-asws who preceded the people to the guidance and believed in Allah-azwj and worshipped Him-azwj while everyone in the earth was worshipping the stones and had rejected the Creator. No one had preceded him-asws to the Tawheed except the one preceding to all good, Muhammad-saww, Rasool-saww of Allah-azwj.
ذَهَبَ أَكْثَرُ أَهْلِ الْحَدِيثِ إِلَى أَنَّهُ أَوَّلُ النَّاسِ اتِّبَاعاً لِرَسُولِ اللَّهِ وَ إِيمَاناً بِهِ وَ لَمْ يَخْتَلِفْ فِي ذَلِكَ إِلَّا الْأَقَلُّونَ وَ قَدْ قَالَ هُوَ ع أَنَا الصِّدِّيقُ الْأَكْبَرُ وَ أَنَا الْفَارُوقُ الْأَوَّلُ أَسْلَمْتُ قَبْلَ إِسْلَامِ النَّاسِ وَ صَلَّيْتُ قَبْلَ صَلَاتِهِمْ.
Most of the people of Hadeeth have gone to say, ‘He is the first of the people in following Rasool-Allah-saww and no one has differed in that except the few. And he-asws had said: ‘I-asws am the greatest truthful, and I-asws am the distinguisher, the first one to be a Muslim before Islam of the people, and I-asws had prayed Salat before their praying Salat’.
وَ مَنْ وَقَفَ عَلَى كُتُبِ أَصْحَابِ الْأَحَادِيثِ تَحَقَّقَ وَ عَلِمَهُ وَاضِحاً وَ إِلَيْهِ ذَهَبَ الْوَاقِدِيُّ وَ ابْنُ جَرِيرٍ الطَّبَرِيُّ وَ هُوَ الْقَوْلُ الَّذِي رَجَّحَهُ وَ نَصَرَهُ صَاحِبُ كِتَابِ الْإِسْتِيعَابِ وَ بِاللَّهِ التَّوْفِيقُ.
And one who pauses upon the books of the companions of Ahadeeth in investigation and learn it, would be clear. And to it went Al-Waqidy and Ibn Al-Jareer Al-Tabari, and it is the word which has profited and helped the author of the book ‘Al-Istiyaab’. And with Allah-azwj is the inclination’’.[87]
46- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع خَطَبَهَا بِصِفِّينَ أَمَّا بَعْدُ فَقَدْ جَعَلَ اللَّهُ سُبْحَانَهُ لِي عَلَيْكُمْ حَقّاً بِوَلَايَةِ أَمْرِكُمْ وَ لَكُمْ عَلَيَّ مِنَ الْحَقِّ مِثْلُ الَّذِي لِي عَلَيْكُمْ
(The book) ‘Nahj Al Balagah’ –
From a sermon of his-asws he-asws addressed at Siffeen: ‘As for after, Allah-azwj the Glorious has Made rights upon you to be for me-asws with governing your affairs, and for you all there are rights upon me-asws similar to those which are for me-asws upon you all!
فَالْحَقُّ أَوْسَعُ الْأَشْيَاءِ فِي التَّوَاصُفِ وَ أَضْيَقُهَا فِي التَّنَاصُفِ لَا يَجْرِي لِأَحَدٍ إِلَّا جَرَى عَلَيْهِ وَ لَا يَجْرِي عَلَيْهِ إِلَّا جَرَى لَهُ وَ لَوْ كَانَ لِأَحَدٍ أَنْ يَجْرِيَ لَهُ وَ لَا يَجْرِيَ عَلَيْهِ لَكَانَ ذَلِكَ خَالِصاً لِلَّهِ سُبْحَانَهُ دُونَ خَلْقِهِ لِقُدْرَتِهِ عَلَى عِبَادِهِ وَ لِعَدْلِهِ فِي كُلِّ مَا جَرَتْ عَلَيْهِ صُرُوفُ قَضَائِهِ
The right is the widest of things in the description and narrowest of it in the completeness. It does not flow for anyone except it flows against him, nor does it flow against him except it flows for him, and if there was anyone that it flows for him and not flowing against him, that would be purely for Allah-azwj the Glorious besides His-azwj creatures, due to His-azwj Power over His-azwj servants and due to His-azwj Justice regarding all what flows upon it the incurrence of His-azwj Judgments.
وَ لَكِنَّهُ جَعَلَ حَقَّهُ عَلَى الْعِبَادِ أَنْ يُطِيعُوهُ وَ جَعَلَ جَزَاءَهُمْ عَلَيْهِ مُضَاعَفَةَ الثَّوَابِ تَفَضُّلًا مِنْهُ وَ تَوَسُّعاً بِمَا هُوَ مِنَ الْمَزِيدِ أَهْلُهُ
But He-azwj Made His-azwj Rights upon the servants that they should obey Him-azwj and He-azwj Made their Recompense upon it to be manifold Rewards, being a Grace from Him-azwj and the Capacity with what He-azwj is additionally rightful of.
ثُمَّ جَعَلَ سُبْحَانَهُ مِنْ حُقُوقِهِ حُقُوقاً افْتَرَضَهَا لِبَعْضِ النَّاسِ عَلَى بَعْضٍ فَجَعَلَهَا تَتَكَافَى فِي وُجُوهِهَا وَ يُوجِبُ بَعْضُهَا بَعْضاً وَ لَا يَسْتَوْجِبُ بَعْضُهَا إِلَّا بِبَعْضٍ
Then He-azwj Made certain rights from His-azwj rights, Obligatory for some of the people upon others. He-azwj made these to be sufficing in their perspectives, and Obligating some of it with others, and He-azwj did not Obligate some of these except with others.
وَ أَعْظَمُ مَا افْتَرَضَ اللَّهُ سُبْحَانَهُ مِنْ تِلْكَ الْحُقُوقِ حَقُّ الْوَالِي عَلَى الرَّعِيَّةِ وَ حَقُ الرَّعِيَّةِ عَلَى الْوَالِي فَرِيضَةٌ فَرَضَهَا اللَّهُ سُبْحَانَهُ لِكُلٍّ عَلَى كُلٍّ فَجَعَلَهَا نِظَاماً لِأُلْفَتِهِمْ وَ عِزّاً لِدِينِهِمْ
And the mightiest of what Allah-azwj the Glorious has Obligated from those rights is the right of the ruler over the citizens, and the rights of the citizens upon the ruler, being an Obligation Allah-azwj the Glorious has Obligated upon all. He-azwj Made these to be a system for their affection and an honour for their religion.
فَلَيْسَتْ تَصْلُحُ الرَّعِيَّةُ إِلَّا بِصَلَاحِ الْوُلَاةِ وَ لَا تَصْلُحُ الْوُلَاةُ إِلَّا بِاسْتِقَامَةِ الرَّعِيَّةِ فَإِذَا أَدَّتِ الرَّعِيَّةُ إِلَى الْوَالِي حَقَّهُ وَ أَدَّى الْوَالِي إِلَيْهَا حَقَّهَا عَزَّ الْحَقُّ بَيْنَهُمْ وَ قَامَتْ مَنَاهِجُ الدِّينِ وَ اعْتَدَلَتْ مَعَالِمُ الْعَدْلِ وَ جَرَتْ عَلَى إِدْلَالِهَا السُّنَنُ
Thus, it isn’t correct for the citizen except with the correctness of the ruler, nor can the ruler be correct except with the straightness of the citizens. So, when the citizens have fulfilled to the ruler of his rights, and the ruler fulfils to them of their rights, the rights would be honoured between them, and the manifesto of religion would stand, and the dealings of justice would be just, and the Sunnah would flow upon their justice.
فَصَلَحَ بِذَلِكَ الزَّمَانُ وَ طُمِعَ فِي بَقَاءِ الدَّوْلَةِ وَ يَئِسَتْ مَطَامِعُ الْأَعْدَاءِ وَ إِذَا غَلَبَتِ الرَّعِيَّةُ وَالِيَهَا أَوْ أَجْحَفَ الْوَالِي بِرَعِيَّتِهِ اخْتَلَفَتْ هُنَالِكَ الْكَلِمَةُ وَ ظَهَرَتْ مَعَالِمُ الْجَوْرِ وَ كَثُرَ الْإِدْغَالُ فِي الدِّينِ وَ تُرِكَتْ مَحَاجُّ السُّنَنِ فَعُمِلَ بِالْهَوَى وَ عُطِّلَتِ الْأَحْكَامُ وَ كَثُرَتْ عِلَلُ النُّفُوسِ
So, the times would be correct with that and the lasting of the government would be coveted, and the coveting of the enemies would be worsened. And when the citizens overcome upon their ruler, or the ruler oppresses his citizens, over there the words would differ and the dealing of tyranny would appear, and there would be a lot of mischief in the religion, and the ways of the Sunnah would be neglected, and the personal desires would be worked with, and the Ordinances would be suspended, and the diseases of the souls would be abundant.
فَلَا يُسْتَوْحَشُ لِعَظِيمِ حَقٍّ عُطِّلَ وَ لَا لِعَظِيمِ بَاطِلٍ فُعِلَ فَهُنَالِكَ تَذِلُّ الْأَبْرَارُ وَ تَعِزُّ الْأَشْرَارُ وَ تَعْظُمُ تَبِعَاتُ اللَّهِ سُبْحَانَهُ عِنْدَ الْعِبَادِ
So, do not feel lonely due to the mighty rights been suspended nor due to the mighty falsehoods being acted upon. Over there, the righteous will be humiliated, and the evil ones would be honoured, and there would be great consequences of Allah-azwj the Glorious with the servants.
فَعَلَيْكُمْ بِالتَّنَاصُحِ فِي ذَلِكَ وَ حُسْنِ التَّعَاوُنِ عَلَيْهِ فَلَيْسَ أَحَدٌ وَ إِنِ اشْتَدَّ عَلَى رِضَا اللَّهِ حِرْصُهُ وَ طَالَ فِي الْعَمَلِ اجْتِهَادُهُ بِبَالِغِ حَقِيقَةِ مَا اللَّهُ سُبْحَانَهُ أَهْلُهُ مِنَ الطَّاعَةِ لَهُ وَ لَكِنْ مِنْ وَاجِبِ حُقُوقِ اللَّهِ سُبْحَانَهُ عَلَى الْعِبَادِ النَّصِيحَةُ بِمَبْلَغِ جُهْدِهِمْ وَ التَّعَاوُنُ عَلَى إِقَامَةِ الْحَقِّ بَيْنَهُمْ
Upon you all is to be with the advising each other during that and goodly assistance upon it, for there isn’t anyone who intensifies his eagerness upon attaining the Pleasure of Allah-azwj and prolongs his striving in the deeds, can ever reach the reality of what Allah-azwj the Glorious is rightful of the obedience to Him-azwj. But, from the Obligatory rights of Allah-azwj the Glorious upon the servants is the advising each other to the extent of their striving, and the assisting each other upon establishment of the rights between them.
وَ لَيْسَ امْرُؤٌ وَ إِنْ عَظُمَتْ فِي الْحَقِّ مَنْزِلَتُهُ وَ تَقَدَّمَتْ فِي الدِّينِ فَضِيلَتُهُ بِفَوْقِ أَنْ يُعَانَ عَلَى مَا حَمَّلَهُ اللَّهُ مِنْ حَقِّهِ وَ لَا امْرُؤٌ وَ إِنْ صَغَّرَتْهُ النُّفُوسُ وَ اقْتَحَمَتْهُ الْعُيُونُ بِدُونِ أَنْ يُعِينَ عَلَى ذَلِكَ أَوْ يُعَانَ عَلَيْهِ
And there isn’t any person, and even if his status in great regarding the rights, and his merits have preceded in the religion, above from co-operating upon what Allah-azwj has Loaded upon him of His-azwj Rights, nor is there any person, and even if the souls (other people) belittle him and the eyes assault him, is below from being assisted upon that or to be assisted upon it’.
فَأَجَابَهُ رَجُلٌ مِنْ أَصْحَابِهِ بِكَلَامٍ طَوِيلٍ يُكْثِرُ فِيهِ الثَّنَاءَ عَلَيْهِ وَ يَذْكُرُ سَمْعَهُ وَ طَاعَتَهُ لَهُ
A man from his-asws companions answered him-asws with a long speech, frequenting the praise upon him-asws and mentioning listening to him-asws and being obedient to him-asws.
فَقَالَ ع إِنَّ مِنْ حَقِّ مَنْ عَظُمَ جَلَالُ اللَّهِ سُبْحَانَهُ فِي نَفْسِهِ وَ جَلَّ مَوْضِعُهُ مِنْ قَلْبِهِ أَنْ يَصْغُرَ عِنْدَهُ لِعِظَمِ ذَلِكَ كُلُّ مَا سِوَاهُ وَ إِنَّ أَحَقَّ مَنْ كَانَ كَذَلِكَ لَمَنْ عَظُمَتْ نِعْمَةُ اللَّهِ سُبْحَانَهُ عَلَيْهِ وَ لَطُفَ إِحْسَانُهُ إِلَيْهِ فَإِنَّهُ لَمْ تَعْظُمْ نِعْمَةُ اللَّهِ عَلَى أَحَدٍ إِلَّا ازْدَادَ حَقُّ اللَّهِ عَلَيْهِ عِظَماً
He-asws said: ‘It is from the rights of the one who reveres the Majesty of Allah-azwj the Glorious within himself and considers His-azwj Position as being Majestic from his heart, that he should belittle all other mighty things in his presence, all what is beside Him-azwj. And the one who was like that would be more rightful to the one Allah-azwj the Glorious has Bestowed mighty Favours on him, and Kindness of His-azwj Favours to him, for surely Allah-azwj will not Bestow mighty Favours upon anyone except the rights of Allah-azwj would be increased upon him in might.
وَ إِنَّ مِنْ أَسْخَفِ حَالاتِ الْوُلَاةِ عِنْدَ صَالِحِي النَّاسِ أَنْ يُظَنَّ بِهِمْ حُبُّ الْفَخْرِ وَ يُوضَعَ أَمْرُهُمْ عَلَى الْكِبْرِ وَ قَدْ كَرِهْتُ أَنْ يَكُونَ جَالَ فِي ظَنِّكُمْ أَنِّي أُحِبُّ الْإِطْرَاءَ وَ اسْتِمَاعَ الثَّنَاءِ وَ لَسْتُ بِحَمْدِ اللَّهِ كَذَلِكَ وَ لَوْ كُنْتُ أُحِبُّ أَنْ يُقَالَ ذَلِكَ لَتَرَكْتُهُ انْحِطَاطاً لِلَّهِ سُبْحَانَهُ عَنْ تَنَاوُلِ مَا هُوَ أَحَقُّ بِهِ مِنَ الْعَظَمَةِ وَ الْكِبْرِيَاءِ
And from the most absurd of the situations of the ruler in the presence of the righteous people is that he would be thought by them to be loving the immoralities, and he is placing their affairs upon the arrogance. And I-asws have disliked being in your thoughts that I-asws love the great praises and listening to the praises. And I-asws am not like that, by the Praise of Allah-azwj. And had I-asws loved for that to be said, I-asws would have left it to be inclusive of Allah-azwj the Glorious for getting what He-azwj is more rightful with, from the Magnificence and the Greatness.
وَ رُبَّمَا اسْتَحْلَى النَّاسُ الثَّنَاءَ بَعْدَ الْبَلَاءِ فَلَا تُثْنُوا عَلَيَّ بِجَمِيلِ ثَنَاءٍ لِإِخْرَاجِي نَفْسِي إِلَى اللَّهِ سُبْحَانَهُ وَ إِلَيْكُمْ مِنَ الْبَقِيَّةِ فِي حُقُوقٍ لَمْ أَفْرُغْ مِنْ أَدَائِهَا وَ فَرَائِضَ لَا بُدَّ مِنْ إِمْضَائِهَا
And sometimes the people find the praises to be sweet after the afflictions, but do not praise upon me-asws with beautiful praises due to my-asws having extracted my-asws self to Allah-azwj the Glorious and to you all, from the rest of the rights which I-asws am not yet free from fulfilling these, and Obligation there is no escape from implementing these.
فَلَا تُكَلِّمُونِي بِمَا تُكَلَّمُ بِهِ الْجَبَابِرَةُ وَ لَا تَتَحَفَّظُوا مِنِّي بِمَا يُتَحَفَّظُ بِهِ عِنْدَ أَهْلِ الْبَادِرَةِ وَ لَا تُخَالِطُونِي بِالْمُصَانَعَةِ وَ لَا تَظُنُّوا بِي اسْتِثْقَالًا فِي حَقٍّ قِيلَ لِي وَ لَا الْتِمَاسَ إِعْظَامٍ لِنَفْسِي فَإِنَّهُ مَنِ اسْتَثْقَلَ الْحَقَّ أَنْ يُقَالَ لَهُ أَوِ الْعَدْلَ أَنْ يُعْرَضَ عَلَيْهِ كَانَ الْعَمَلُ بِهِمَا أَثْقَلَ عَلَيْهِ
So, do not be speaking to me-asws with what the tyrants are being spoken to/with, nor be protective from me-asws with what you are being protective in the presence of the people of initiative, nor mingle me-asws with the dealing, nor think with me-asws as being sluggish regarding a right being said to me-asws, nor do I-asws seek the greatness for myself-asws. One who considers the truth to be heavy if it is said to him, or the justice if it is presented to him, his acting with these would be even heavier upon him.
فَلَا تَكُفُّوا عَنْ مَقَالَةٍ بِحَقٍّ أَوْ مَشُورَةٍ بِعَدْلٍ فَإِنِّي لَسْتُ فِي نَفْسِي بِفَوْقِ أَنْ أُخْطِئَ وَ لَا آمَنُ ذَاكَ مِنْ فِعْلِي إِلَّا أَنْ يَكْفِيَ اللَّهُ مِنْ نَفْسِي مَا هُوَ أَمْلَكُ بِهِ مِنِّي
So, do not pause from speaking with any right or consultation with justice, for I-asws am not within myself-asws, above from making mistakes, nor man I-asws safe from that in my-asws deeds, except if Allah-azwj Suffices from myself-asws what He-azwj is more in control with it than I-asws am.
فَإِنَّمَا أَنَا وَ أَنْتُمْ عَبِيدٌ مَمْلُوكُونَ لِرَبٍّ لَا رَبَّ غَيْرُهُ يَمْلِكُ مِنَّا مَا لَا نَمْلِكُ مِنْ أَنْفُسِنَا وَ أَخْرَجَنَا مِمَّا كُنَّا فِيهِ إِلَى مَا صَلَحْنَا عَلَيْهِ فَأَبْدَلَنَا بَعْدَ الضَّلَالَةِ بِالْهُدَى وَ أَعْطَانَا الْبَصِيرَةَ بَعْدَ الْعَمَى.
So, rather, I-asws and you all are slaves, owned by a Lord-azwj, there is no Lord-azwj other than Him-azwj. He-azwj Owns from us what we do not own from ourselves, and He-azwj Extracted us from what we were into what we are better off upon it. So, He-azwj Replaced for us after the straying with the Guidance and Gave us the insight after the blindness’’.[88]
47- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع كَلَّمَ بِهِ عَبْدَ اللَّهِ بْنَ زَمْعَةَ وَ هُوَ مِنْ شِيعَتِهِ وَ ذَلِكَ أَنَّهُ قَدِمَ عَلَيْهِ فِي خِلَافَتِهِ فَطَلَبَ مِنْهُ مَالًا
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws he-asws spoke with Abdullah Bin Zam’a, and he was from his-asws Shias, and that is because he had arrived to him-asws during his-asws caliphate and sought some wealth from him-asws.
فَقَالَ ع إِنَّ هَذَا الْمَالَ لَيْسَ لِي وَ لَا لَكَ وَ إِنَّمَا هُوَ فَيْءُ الْمُسْلِمِينَ وَ جَلْبُ أَسْيَافِهِمْ فَإِنْ شَرِكْتَهُمْ فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظِّهِمْ وَ إِلَّا فَجَنَاةُ أَيْدِيهِمْ لَا تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ.
He-asws said: ‘This wealth is neither for me-asws nor for you, and rather it is war booty of the Muslims, and their swords have pulled it during their wars. For you would be like their share or else the churning of their hands cannot happen to be for other than their mouths’.[89]
48- نهج، نهج البلاغة رُوِيَ أَنَّ شُرَيْحَ بْنَ الْحَارِثِ قَاضِيَ أَمِيرِ الْمُؤْمِنِينَ ع اشْتَرَى عَلَى عَهْدِهِ دَاراً بِثَمَانِينَ دِينَاراً فَبَلَغَهُ ذَلِكَ وَ اسْتَدْعَاهُ وَ قَالَ لَهُ بَلَغَنِي أَنَّكَ ابْتَعْتَ دَاراً بِثَمَانِينَ دِينَاراً وَ كَتَبْتَ كِتَاباً وَ أَشْهَدْتَ فِيهِ شُهُوداً فَقَالَ لَهُ شُرَيْحٌ قَدْ كَانَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ
(The book) ‘Nahj Al Balagah’ –
‘It is reported that Shureyh Bin Al-Haris, a judge of Amir Al-Momineen-asws had bought a house in his-asws era for eighty Dinars. That reached him-asws and he-asws summoned him and said to him: ‘It has reached me-asws that you have bought a house for eighty Dinars and have written a deed and made witness to witness in it?’ Shureyh said to him-asws, ‘That has happened, O Amir Al-Momineen-asws!’
قَالَ فَنَظَرَ إِلَيْهِ نَظَرَ مُغْضَبٍ ثُمَّ قَالَ يَا شُرَيْحُ أَمَا إِنَّهُ سَيَأْتِيكَ مَنْ لَا يَنْظُرُ فِي كِتَابِكَ وَ لَا يَسْأَلُكَ عَنْ بَيِّنَتِكَ حَتَّى يُخْرِجَكَ مِنْهَا شَاخِصاً وَ يُسْلِمَكَ إِلَى قَبْرِكَ خَالِصاً
He-asws looked at him with an angry look, then said: ‘O Shureyh! But there will be coming to you one (Angel of death) who will neither look into your agreement nor ask you about your house until he extracts you from it personally and submit you to your grave sincerely.
فَانْظُرْ يَا شُرَيْحُ- لَا تَكُونُ ابْتَعْتَ هَذِهِ الدَّارَ مِنْ غَيْرِ مَالِكَ أَوْ نَقَدْتَ الثَّمَنَ مِنْ غَيْرِ حَلَالِكَ فإذا [فَإِذَنْ] أَنْتَ قَدْ خَسِرْتَ دَارَ الدُّنْيَا وَ دَارَ الْآخِرَةِ
Therefore consider, O Shurayh, that you did not happen to have bought this house from other than your wealth or paid the price from other than your permissible means, for then you would have incurred a loss in the house of the world and the house of the Hereafter.
أَمَا إِنَّكَ لَوْ كُنْتَ أَتَيْتَنِي عِنْدَ شِرَائِكَ مَا اشْتَرَيْتَ لَكَتَبْتُ لَكَ كِتَاباً عَلَى هَذِهِ النُّسْخَةِ فَلَمْ تَرْغَبْ فِي شِرَاءِ هَذِهِ الدَّارِ بِدِرْهَمٍ فَمَا فَوْقَهُ وَ النُّسْخَةُ هَذِهِ
As for you, if you had come to me-asws regarding your acquisition, I-asws would have written out an agreement for you upon this copy, and you would not have bought this house even for one Dirham nor above it, and the copy is this: –
هَذَا مَا اشْتَرَى عَبْدٌ ذَلِيلٌ مِنْ مَيِّتٍ قَدْ أُزْعِجَ لِلرَّحِيلِ اشْتَرَى مِنْهُ دَاراً مِنْ دَارِ الْغُرُورِ مِنْ جَانِبِ الْفَانِينَ وَ خِطَّةِ الْهَالِكِينَ وَ تَجْمَعُ هَذِهِ الدَّارَ حُدُودٌ أَرْبَعَةٌ الْحَدُّ الْأَوَّلُ يَنْتَهِي إِلَى دَوَاعِي الْآفَاتِ وَ الْحَدُّ الثَّانِي يَنْتَهِي إِلَى دَوَاعِي الْمُصِيبَاتِ وَ الْحَدُّ الثَّالِثُ يَنْتَهِي إِلَى الْهَوَى الْمُرْدِي وَ الْحَدُّ الرَّابِعُ يَنْتَهِي إِلَى الشَّيْطَانِ الْمُغْوِي وَ فِيهِ يُشْرَعُ بَابُ هَذِهِ الدَّارِ
‘This is what is acquired by a humble servant from a deceased who has saddled up for the departure, buying from him a house from the houses of deceit from a side of the perishing ones, and a boundary of the destroyed ones; and the total boundaries of the house are four – the first boundary ends at calling to the calamities, and the second boundary ends at calling to the difficulties, and the third boundary ends to defiant personal desires, and the fourth boundary ends to the deviating Satan-la, and in it begins the door of this house.
اشْتَرَى هَذَا الْمُغْتَرُّ بِالْأَمَلِ مِنْ هَذَا الْمُزْعَجِ بِالْأَجَلِ هَذِهِ الدَّارَ بِالْخُرُوجِ مِنْ عِزِّ الْقَنَاعَةِ وَ الدُّخُولِ فِي ذُلِّ الطَّلَبِ وَ الضَّرَاعَةِ-
This house is being bought by one deceived by long hopes from this one disturbed by the death from this house, by exiting from the honour or contentment and the entering into the humiliation of the seeking (more) and the disgrace.
فَمَا أَدْرَكَ هَذَا الْمُشْتَرِي فِيمَا اشْتَرَى مِنْ دَرَكٍ فَعَلَى مُبَلْبِلِ أَجْسَامِ الْمُلُوكِ وَ سَالِبِ نُفُوسِ الْجَبَابِرَةِ وَ مُزِيلِ مُلْكِ الْفَرَاعِنَةِ مِثْلِ كِسْرَى وَ قَيْصَرَ وَ تُبَّعٍ وَ حِمْيَرَ وَ مَنْ جَمَعَ الْمَالَ عَلَى الْمَالِ فَأَكْثَرَ وَ مَنْ بَنَى وَ شَيَّدَ وَ زَخْرَفَ وَ نَجَّدَ وَ ادَّخَرَ
So, whatever the buyer comes across regarding what he has bought from your house, it would be upon the Dismantler of the bodies of the kings and Confiscator of the souls of the tyrants, and Remover of the kingdoms of the Pharaohs-la like Chosroe, and Caesar, and Tubba, and Himeyr (kings of Yemen), and the ones who amass wealth upon wealth, so it becomes more, and the one who builds and elevates, and decorates and renews, and hoards.
وَ اعْتَقَدَ وَ نَظَرَ بِزَعْمِهِ لِلْوَلَدِ إِشْخَاصُهُمْ جَمِيعاً إِلَى مَوْقِفِ الْعَرْضِ وَ الْحِسَابِ وَ مَوْضِعِ الثَّوَابِ وَ الْعِقَابِ إِذَا وَقَعَ الْأَمْرُ بِفَصْلِ الْقَضَاءِ وَ خَسِرَ هُنالِكَ الْمُبْطِلُونَ
And he believes and considers, by his allegation, to be for the children taking them all to the pausing of the display and the accounting, and the place of the Rewards, when the Command will occur with decisiveness of the Judgment, and over there the falsifiers would lose out.
شَهِدَ عَلَى ذَلِكَ الْعَقْلُ إِذَا خَرَجَ مِنْ أَسْرِ الْهَوَى وَ سَلِمَ مِنْ عَلَائِقِ الدُّنْيَا.
The intellect has testified (witnessed this agreement) upon that when it comes out from the prison of the personal desires and is safe from the shackles of the world’’.[90]
49- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الطَّعَامِ فَقَالَ عَلَيْكَ بِالْخَلِّ وَ الزَّيْتِ فَإِنَّهُ مَرِيءٌ وَ إِنَّ عَلِيّاً ع كَانَ يُكْثِرُ أَكْلَهُ وَ إِنِّي أُكْثِرُ أَكْلَهُ وَ إِنَّهُ مَرِيءٌ.
(The book) ‘Al Kafi’ – The number, from Al Barqy, from his father, from one of his companions, from Ayoub Bin Al Hurr, from Muhammad Bin Ali Al Halby who said,
‘I asked Abu Abdullah-asws about the food. He-asws said: ‘Upon you is to be with the vinegar and the oil, for it is wholesome, and Ali-asws used to frequently eat it, and I-asws frequently eat it, and it is wholesome (healthy)’’.[91]
50- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَأْكُلُ الْخَلَّ وَ الزَّيْتَ وَ يَجْعَلُ نَفَقَتَهُ تَحْتَ طِنْفِسَتِهِ.
(The book) ‘Al Kafi’ – The number, from Sahl, from Ali Bin Asbat, from Yaqoub Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘Amir Al-Momineen-asws used to eat the vinegar and the oil, and he-asws used to keep its expenditure (money) beneath his-asws mat’’.[92]
51- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ فَاطِمَةَ بِنْتِ عَلِيٍّ عَنْ أُمَامَةَ بِنْتِ أَبِي الْعَاصِ بْنِ الرَّبِيعِ وَ أُمِّهَا زَيْنَبَ بِنْتِ رَسُولِ اللَّهِ ص قَالَتْ أَتَانِي أَمِيرُ الْمُؤْمِنِينَ ع فِي شَهْرِ رَمَضَانَ فَأُتِيَ بِعَشَاءٍ وَ تَمْرٍ وَ كَمْأَةٍ فَأَكَلَ ع وَ كَانَ يُحِبُّ الْكَمْأَةَ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Bin Usman, from Abu Baseer, from Fatima Bint Ali, from Umamah Bint Abu Al Aas Bin Al Rabie,
‘And from her mother Zainab-as daughter-as of Rasool-Allah-saww: ‘Amir Al-Momineen-asws came to me-as during a month of Ramazan, so I-as came with dinner, and dates, and truffles. He-asws ate and used to love the truffles’’.[93]
52- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَلِيّاً كَانَ عِنْدَكُمْ فَأَتَى بَنِي دِيوَانٍ فَاشْتَرَى ثَلَاثَةَ أَثْوَابٍ بِدِينَارٍ الْقَمِيصُ إِلَى فَوْقِ الْكَعْبِ وَ الْإِزَارُ إِلَى نِصْفِ السَّاقِ وَ الرِّدَاءُ مِنْ بَيْنِ يَدَيْهِ إِلَى ثَدْيَيْهِ وَ مِنْ خَلْفِهِ إِلَى أَلْيَيْهِ
(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al-Hassan Bin Ali Al Washa, from Ahmad Bin Aaiz, from Abu Khadeeja, from Moalla Bin Khuneys,
‘Abu Abdullah-asws said: ‘‘Ali-asws was among you all, so he-asws went over to the Clan of Deywan and bought three garments with one Dinar – the shirt, which was up to above the heel, and the trouser up to the half of the leg, and the cloak from his-asws front was up to his chest, and from behind him-asws was up to his-asws lower back.
ثُمَّ رَفَعَ يَدَهُ إِلَى السَّمَاءِ فَلَمْ يَزَلْ يَحْمَدُ اللَّهَ عَلَى مَا كَسَاهُ حَتَّى دَخَلَ مَنْزِلَهُ ثُمَّ قَالَ هَذَا اللِّبَاسُ الَّذِي يَنْبَغِي لِلْمُسْلِمِينَ أَنْ يَلْبَسُوهُ
Then he-asws raised his-asws hands towards the sky, and he-asws did not cease to Praise Allah-azwj what He-azwj has Clothed him-asws with until he-asws entered his-asws house. Then he-asws said: ‘This is the dress which is befitting for the Muslims that they should be wearing it’.
قَالَ أَبُو عَبْدِ اللَّهِ ع وَ لَكِنْ لَا يَقْدِرُونَ أَنْ يَلْبَسُوا هَذَا الْيَوْمَ وَ لَوْ فَعَلْنَا لَقَالُوا مَجْنُونٌ وَ لَقَالُوا مُرَاءٍ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ ثِيابَكَ فَطَهِّرْ قَالَ وَ ثِيَابَكَ ارْفَعْهَا لَا تَجُرَّهَا فَإِذَا قَامَ قَائِمُنَا كَانَ هَذَا اللِّبَاسَ.
Abu Abdullah-asws said: ‘But we-asws are not able to wear it today, and were we-asws to do it, they would say, ‘Insane’, and they would say, ‘Show-off’, and Allah-azwj the High is Saying: And your garments, so purify [74:4]’. He-asws said: ‘And your clothes, raise these and do not let it flow (upon the ground), and when our-asws Qaim-asws rises, this would be the clothing’’.[94]
53- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا لَبِسَ الْقَمِيصَ مَدَّ يَدَهُ فَإِذَا طَلَعَ عَلَى أَطْرَافِ الْأَصَابِعِ قَطَعَهُ.
(The book) ‘Al Kafi’ – The number, from Sahl, from Ja’far Bin Muhammad Al Ash’ary,
‘From Abu Abdullah-asws having said: ‘Whenever Amir Al-Momineen-asws wore the shirt, extended his-asws hand. When it was longer than the ends of his-asws fingers, he-asws cut it’’.[95]
54- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع تُرِيدُ أُرِيكَ قَمِيصَ عَلِيٍّ الَّذِي ضُرِبَ فِيهِ وَ أُرِيكَ دَمَهُ قَالَ قُلْتُ نَعَمْ فَدَعَا بِهِ وَ هُوَ فِي سَفَطٍ فَأَخْرَجَهُ وَ نَشَرَهُ فَإِذَا هُوَ قَمِيصُ كَرَابِيسَ يُشْبِهُ السُّنْبُلَانِيَ وَ إِذَا مُوضَعُ الْجَيْبِ إِلَى الْأَرْضِ وَ إِذَا أَثَرُ دَمٍ أَبْيَضَ شِبْهِ اللَّبَنِ شِبْهِ شَطِيبِ السَّيْفِ
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Al-Hassan Al Sayqal who said,
‘Abu Abdullah-asws said to me: ‘Would you like me-asws to show you the shirt of Ali-asws in which he-asws was struck, or I-asws show you-asws his-asws blood?’ I said, ‘Yes’. So he-asws called for it, and it was in a basket. He-asws extracted it and displayed it. It was a cotton-like shirt resembling Al-Sunbulany (made in), and there was in the spot of the pocket up to the ground a stain of blood whiter than the milk, resembling a stroke of the sword.
قَالَ هَذَا قَمِيصُ [كَرَابِيسُ] عَلِيٍّ الَّذِي ضُرِبَ فِيهِ وَ هَذَا أَثَرُ دَمِهِ فَشَبَرْتُ بَدَنَهُ فَإِذَا هُوَ ثَلَاثَةُ أَشْبَارٍ وَ شَبَرْتُ أَسْفَلَهُ فَإِذَا هُوَ اثْنَا عَشَرَ شِبْراً.
He-asws said: ‘This is the shirt of Ali-asws in which he-asws was struck, and these are the traces of his-asws blood’. I measured its body by the open palm (Shibr), so it was three open-palm’s width, and I measured its bottom by the open palm (Shibr), so it was twelve open-palm’s length’’.[96]
55- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ: رَأَيْتُ قَمِيصَ عَلِيٍّ ع الَّذِي قُتِلَ فِيهِ عِنْدَ أَبِي جَعْفَرٍ ع فَإِذَا أَسْفَلُهُ اثْنَا عَشَرَ شِبْراً وَ بَدَنُهُ ثَلَاثَةُ أَشْبَارٍ وَ رَأَيْتُ فِيهِ نُضْجَ دَمٍ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Hajjal, from Sa’alba Bin Maymoun, form Zurara Bin Ayn who said,
‘I saw the shirt of Ali-asws in which he-asws was killed, in the presence of Abu Ja’far-asws, so its bottom was of twelve Shibr (open-palm’s width), and its width was of three Shibr (open-palm’s width), and I saw blood stains in it’’.[97]
56- نهج، نهج البلاغة وَ اللَّهِ لَقَدْ رَقَّعْتُ مِدْرَعَتِي هَذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا وَ لَقَدْ قَالَ لِي قَائِلٌ أَ لَا تَنْبِذُهَا عَنْكَ فَقُلْتُ اعْزُبْ عَنِّي فَعِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى.
(The book) ‘Nahj Al-Balagah’ – ‘By Allah-azwj! I-asws have patched this shirt of mine to the extent that I-asws am now embarrassed from patching it (anymore), and a speaker had said to me-asws, ‘Will you not throw it away from you-asws?’ I-asws said: ‘Get away from me-asws! It is during the morning that the people tend to praise the darkness of the night’’.[98]
وَ قَالَ عَبْدُ الْحَمِيدِ بْنُ أَبِي الْحَدِيدِ فِي شَرْحِ هَذَا الْكَلَامِ جَاءَ فِي أَخْبَارِ عَلِيٍّ ع الَّتِي ذَكَرَهَا أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ حَنْبَلٍ فِي كِتَابِ فَضَائِلِهِ وَ هُوَ رِوَايَتِي عَنْ قُرَيْشِ بْنِ السُّبَيْعِ بْنِ الْمُهَنَّا الْعَلَوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الْمُعَمَّرِ عَنِ الْمُبَارَكِ بْنِ عَبْدِ الْجَبَّارِ بْنِ أَحْمَدَ بْنِ الْقَاسِمِ الصَّيْرَفِيِّ الْمَعْرُوفِ بِابْنِ الطُّيُورِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ يُوسُفَ الْعَلَّافِ الْمُزَنِيِّ عَنْ أَبِي بَكْرٍ أَحْمَدَ بْنِ جَعْفَرِ بْنِ حَمْدَانَ بْنِ مَالِكٍ الْقَطِيعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ عَنْ أَبِيهِ أَبِي عَبْدِ اللَّهِ أَحْمَدَ قَالَ: قِيلَ لِعَلِيٍّ ع يَا أَمِيرَ الْمُؤْمِنِينَ لِمَ تَرْقَعُ قَمِيصَكَ قَالَ يَخْشَعُ الْقَلْبُ وَ يَقْتَدِي بِهِ الْمُؤْمِنُونَ.
And Abdul Hameed Bin Abu Al Hadeed said this speech in the commentary, ‘There has come in the Ahadeeth of Ali-asws which are mentioned by Abu Abdullah Ahmad Bin Hanbal in the book of his-asws merits, and it is my report from Quraysh Bin Al Subie Bin Al Muhanna Al Alawy, from Abu Abdullah Ahmad Bin Ali Bin Al Moammar, from Al Mubarak Bin Abdul Jabbar Bin Ahmad Bin Al Qasim Al Sayrafi well known as Ibn Al Tuyuri, from Muhammad Bin Ali Bin Muhammad Bin Yusuf Al Allaf Al Muzanny, from Abu Bakr Ahmad Bin Ja’far Bin Hamdan Bin Malik Al Qatie, from Abdullah Bin Ahmad Bin Hanbal, from his father Abu Abdullah Ahmad who said,
‘It was said to Ali-asws, ‘O Amir Al-Momineen-asws! Why do you patch your-asws shirt?’ He-asws said: ‘It humbles the heart and the Momineen can imitate with it’’.[99]
وَ رَوَى أَحْمَدُ أَنَّ عَلِيّاً ع كَانَ يَطُوفُ الْأَسْوَاقَ مُؤْتَزِراً بِإِزَارٍ مُرْتَدِياً بِرِدَاءٍ وَ مَعَهُ الدِّرَّةُ كَأَنَّهُ أَعْرَابِيٌّ بَدَوِيٌّ فَطَافَ مَرَّةً حَتَّى بَلَغَ سُوقَ الْكَرَابِيسِ فَقَالَ لِوَاحِدٍ يَا شَيْخُ بِعْنِي قَمِيصاً بِثَلَاثَةِ دَرَاهِمَ
And it is reported by Ahmad,
‘Ali-asws used to go around the markets having trousered with a trouser covered by a cloak, and with him-asws was the whip, as if he-asws was a Desert Bedouin. He-asws went around once until he-asws reached the market of white cotton. He-asws said to one, ‘O sheykh! Sell me-asws a shirt for three Dirhams!’
فَلَمَّا جَاءَ أَبُو الْغُلَامِ أَخْبَرُوهُ فَأَخَذَ دِرْهَماً ثُمَّ جَاءَ إِلَى عَلِيٍّ ع لِيَدْفَعَهُ إِلَيْهِ فَقَالَ مَا هَذَا أَوْ قَالَ مَا شَأْنُهُ هَذَا فَقَالَ يَا مَوْلَايَ إِنَّ الْقَمِيصَ الَّذِي بَاعَكَ ابْنِي كَانَ يُسَاوِي دِرْهَمَيْنِ فَلَمْ يَأْخُذِ الدِّرْهَمَ وَ قَالَ بَاعَنِي بِرِضَايَ وَ أَخَذَ بِرِضَاهُ.
When the father of the boy came, he informed him. So, he took a Dirham, then came to Ali-asws to hand it back. He-asws said: ‘What is this?’ Or he-asws said ‘What is this concern of yours?’ He said, ‘O my Master-asws! The shirt which my son sold to you only equates to two Dirhams’. But he-asws did not take the Dirham and said: ‘He sold to me-asws with my-asws agreement, and I-asws took it with his agreement’’.[100]
وَ رَوَى أَحْمَدُ عَنْ أَبِي الْبَوَارِ بَائِعِ الْخَامِ بِالْكُوفَةِ قَالَ: جَاءَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِلَى السُّوقِ وَ مَعَهُ غُلَامٌ لَهُ وَ هُوَ خَلِيفَةٌ فَاشْتَرَى مِنِّي قَمِيصَيْنِ وَ قَالَ لِغُلَامِهِ اخْتَرْ أَيَّهُمَا شِئْتَ فَأَخَذَ أَحَدَهُمَا وَ أَخَذَ عَلِيٌّ الْآخَرَ
And it is reported by Ahmad, from Abu Al Bawar, seller of garments at Al Kufa who said,
‘Ali-asws Bin Abu Talib-asws came to the market and there was a slave with him-asws, and he-asws was the caliph. He-asws bought two shirts from me, and said to his-asws slave, ‘Choose whichever of the two you like’. He took one of them and Ali-asws took the other’.
قَالَ ثُمَّ لَبِسَهُ وَ مَدَّ يَدَهُ فَوَجَدَ كُمَّهُ فَاضِلَةً فَقَالَ اقْطَعِ الْفَاضِلَ فَقَطَعْتُهُ ثُمَّ كَفَّهُ وَ ذَهَبَ.
He (the narrator) said, ‘Then he-asws wore it and extended his-asws hand, and he-asws found its sleeve to be too long. He-asws said: ‘Cut off the extra bit’. He cut it. Then he-asws held it and went away’’.[101]
و روى أحمد عن الصمال بن عمير قال رأيت قميص علي ع الذي أصيب فيه و هو كرابيس سنبلاني و رأيت دمه قد سال عليه كالدردي.
And it is reported by Ahmad, from Al Samaal Bin Umeyr who said,
‘I was a shirt of Ali-asws which he-asws had been killed it, and it was white cotton ‘Sanbulany’, and I saw his-asws blood who have flowed upon it like the (brown) residue’’.[102]
و روى أحمد قال لما أرسل عثمان إلى علي وجدوه مدثرا بعباءة محتجزا و هو يذود بعيرا له.
And it is reported by Ahmad who said, When Usman sent someone to Ali-asws, he found him-asws covered in his-asws cloak and he-asws was providing a camel of his-asws’’.[103]
57- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع وَ اللَّهِ لَأَنْ أَبِيتَ عَلَى حَسَكِ السَّعْدَانِ مُسَهَّداً وَ أُجَرَّ فِي الْأَغْلَالِ مُصَفَّداً أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَى اللَّهَ وَ رَسُولَهُ يَوْمَ الْقِيَامَةِ ظَالِماً لِبَعْضِ الْعِبَادِ وَ غَاصِباً لِشَيْءٍ مِنَ الْحُطَامِ وَ كَيْفَ أَظْلِمُ أَحَداً لِنَفْسٍ يُسْرِعُ إِلَى الْبِلَى قُفُولُهَا وَ يَطُولُ فِي الثَّرَى حُلُولُهَا
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws: ‘By Allah-azwj! If I were to spend a night upon the thorns of Al-Sa’dan (a thorny bush) being awake, and I-asws am dragged bound in shackles, it would be more beloved to me-asws than if I-asws were to meet Allah-azwj and His-azwj Rasool-saww on the Day of Qiyamah having been unjust to one of the servants and having usurped something from the debris (of the world). And how can I-asws be unjust to any soul its body is hastening to the decay and its permeation is prolonged in the soil.
وَ اللَّهِ لَقَدْ رَأَيْتُ عَقِيلًا وَ قَدْ أَمْلَقَ حَتَّى اسْتَمَاحَنِي مِنْ بُرِّكُمْ صَاعاً وَ رَأَيْتُ صِبْيَانَهُ شُعْثَ الْأَلْوَانِ مِنْ فَقْرِهِمْ كَأَنَّمَا سُوِّدَتْ وُجُوهُهُمْ بِالْعِظْلِمِ وَ عَاوَدَنِي مُؤَكِّداً وَ كَرَّرَ عَلَيَّ الْقَوْلَ مُرَدِّداً فَأَصْغَيْتُ إِلَيْهِ سَمْعِي فَظَنَّ أَنِّي أَبِيعُهُ دِينِي وَ أَتَّبِعُ قِيَادَهُ مُفَارِقاً طَرِيقَتِي
By Allah-azwj! I-asws have seen (my-asws brother) Aqeel and he had become bankrupt to the extent that he asked me-asws for a Sa’a (3kg) of your wheat, and I-asws saw his children as of shaggy types due to their poverty, and if their faces had been darkened with the dark indigo. And he kept coming back and reiterating the word upon me-asws. I-asws listened intently to him and he thought that I-asws would sell my-asws religion to him and follow his lead separating from my-asws path.
فَأَحْمَيْتُ لَهُ حَدِيدَةً ثُمَّ أَدْنَيْتُهَا مِنْ جِسْمِهِ لِيَعْتَبِرَ بِهَا فَضَجَّ ضَجِيجَ ذِي دَنَفٍ مِنْ أَلَمِهَا وَ كَادَ أَنْ يَحْتَرِقَ مِنْ مِيسَمِهَا فَقُلْتُ لَهُ ثَكِلَتْكَ الثَّوَاكِلُ يَا عَقِيلُ أَ تَئِنُّ مِنْ حَدِيدَةٍ أَحْمَاهَا إِنْسَانُهَا لِلَعِبِهِ وَ تَجُرُّنِي إِلَى نَارٍ سَجَرَهَا جَبَّارُهَا لِغَضَبِهِ أَ تَئِنُّ مِنَ الْأَذَى وَ لَا أَئِنُّ مِنْ لَظَى
I-asws heated an iron for him, then brought it closer to his body to teach him a lesson with it. He yelled with a yell as one yells from pangs of his illness, and he had almost been burned from its branding. I-asws said to him: ‘May the mourners mourn over you, O Aqeel! Are you yelling from an iron heated by a human being for his playing and you are dragging me-asws to a Fire inflamed by its Subduer for His-azwj Wrath? Are you yelling from the harm and I-asws should not yell from the Fire (of Hell)?’
وَ أَعْجَبُ مِنْ ذَلِكَ طَارِقٌ طَرَقَنَا بِمَلْفُوفَةٍ فِي وِعَائِهَا وَ مَعْجُونَةٍ شَنِئْتُهَا كَأَنَّهَا عُجِنَتْ بِرِيقِ حَيَّةٍ أَوْ قَيْئِهَا فَقُلْتُ أَ صِلَةٌ أَمْ زَكَاةٌ أَمْ صَدَقَةٌ فَذَلِكَ كُلُّهُ مُحَرَّمٌ عَلَيْنَا أَهْلَ الْبَيْتِ
And more surprising than that is a comer at night (Al-Ash’as Bin Qays) came to us-asws with a cabbage mix in a bowl and a kneaded mix, it was as if it had been kneaded with saliva of a serpent or its vomit. I-asws said, ‘Is it help or Zakat or charity? All that is Prohibited unto us-asws, People-asws the Household’.
فَقَالَ لَا ذَا وَ لَا ذَلِكَ وَ لَكِنَّهَا هَدِيَّةٌ فَقُلْتُ هَبِلَتْكَ الْهَبُولُ أَ عَنْ دِينِ اللَّهِ أَتَيْتَنِي لِتَخْدَعَنِي أَ مُخْتَبِطٌ أَمْ ذُو جِنَّةٍ أَمْ تَهْجُرُ وَ اللَّهِ لَوْ أُعْطِيتُ الْأَقَالِيمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلَاكِهَا عَلَى أَنْ أَعْصِيَ اللَّهَ فِي نَمْلَةٍ أَسْلُبُهَا جُلْبَ شَعِيرَةٍ مَا فَعَلْتُهُ وَ إِنَّ دُنْيَاكُمْ عِنْدِي لَأَهْوَنُ مِنْ وَرَقَةٍ فِي فَمِ جَرَادَةٍ تَقْضَمُهَا
He said, ‘Neither that nor that, but it is a gift’. I-asws said: ‘May the pregnant ones weep over you! Is it about the religion of Allah-azwj you have come to me-asws to deceive me-asws, or are you confused, or are you with insanity, or are you delirious? By Allah-azwj! Even if I-asws am given the contents of the seven skies along with that is under these upon a condition that I-asws disobey Allah-azwj by confiscating a grain of barley from an ant, I-asws will not do so, and your world in my-asws presence is lesser than a (Piece of) leaf in the mouth of a locust chewing it.
مَا لِعَلِيٍّ وَ نَعِيمٍ يَفْنَى وَ لَذَّةٍ لَا تَبْقَى نَعُوذُ بِاللَّهِ مِنْ سُبَاتِ الْعَقْلِ وَ قُبْحِ الزَّلَلِ وَ بِهِ نَسْتَعِينُ.
What is to Ali-asws and perishable bounties, and pleasures which do not last? We-asws seek Refuge with Allah-azwj from a lapse of the intellect and the ugly missteps, and with Him-azwj we seek Assistance’’.[104]
58- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ غِيَاثِ بْنِ مُصْعَبٍ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ حَاتِمٍ الْأَصَمِّ عَنْ شَقِيقٍ الْبَلْخِيِّ عَمَّنْ أَخْبَرَهُ مِنْ أَهْلِ الْعِلْمِ قَالَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُ لَقِيتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع ذَاتَ يَوْمٍ صَبَاحاً فَقُلْتُ كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ مِنْ رَجُلٍ لَمْ يَزُرْ أَخاً وَ لَمْ يُدْخِلْ عَلَى مُؤْمِنٍ سُرُوراً
(The book) ‘Al Amaali’ of the sheykh Al Tusy – A group, from Abu Al Mufazzal, from Giyas Bin Mus’ab, from Muhammad Bin Hammad, from Hatim Al Asamma, from Shaqeeq Al Blakhy, from the one who informed him, from the people of knowledge who said, ‘Jabir Bin Abdullah Al Ansari said,
‘I met Ali-asws Bin Abu Talib-asws one day in the morning. I said, ‘How is your-asws morning, O Amir Al-Momineen-asws?’ He-asws said: ‘With Bounties from Allah-azwj and grace from a man who did not visit a brother and did not enter cheerfulness upon a Momin.
قُلْتُ وَ مَا ذَلِكَ قَالَ يُفَرِّجُ عَنْهُ كَرْباً أَوْ يَقْضِي عَنْهُ دَيْناً أَوْ يَكْشِفُ عَنْهُ فَاقَتَهُ
I said, ‘And what is that (cheerfulness)?’ He-asws said: ‘He relieves worries from him, or pays off debts of his, or removes his destitution from him’.
قَالَ جَابِرٌ وَ لَقِيتُ عَلِيّاً يَوْماً فَقُلْتُ كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ أَصْبَحْنَا وَ بِنَا مِنْ نِعَمِ اللَّهِ وَ فَضْلِهِ مَا لَا نُحْصِيهِ مَعَ كَثِيرِ مَا نُحْصِيهِ فَمَا نَدْرِي أَيَّ نِعْمَةٍ نَشْكُرُ أَ جَمِيلَ مَا يَنْشُرُ أَمْ قَبِيحَ مَا يَسْتُرُ
Jabir said, ‘And I met Ali-asws one day and I said, ‘How is your-asws morning, O Amir Al-Momineen-asws?’ He-asws said: ‘We-asws have come to the morning and with us-asws, from the Favour of Allah-azwj and His-azwj Grace, is what we-asws cannot even count along with a lot of what we-asws do count. So, we do not know which Favour we-asws can thank for, is it beautiful what we-asws are publicising or an ugliness we-asws are concealing?’
قَالَ وَ قَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ دَخَلْتُ عَلَى عَمِّي عَلِيٍّ ع صَبَاحاً وَ كَانَ مَرِيضاً فَقُلْتُ كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ يَا بُنَيَّ كَيْفَ أَصْبَحَ مَنْ يَفْنَى بِبَقَائِهِ وَ يَسْقُمُ بِدَوَائِهِ وَ يُؤْتَى مِنْ مَأْمَنِهِ.
He (the narrator) said, ‘And Abdullah-asws son of Ja’far-asws said, ‘I entered to see my uncle-as one morning and he-asws was ill. I said, ‘How are you-asws (this) morning, O Amir Al-Momineen-asws?’ He-asws said: ‘O my-asws son! How can he be, one who perishes by his own survival, and is sickened by his own medicine, and is accessed (by death) from his secure (location)?’’[105]
باب 108 علة عدم اختضابه ع
CHAPTER 108 – REASON OF HIS-asws NOT DYEING (HIS-asws HAIR AND BEARD)
1- ع، علل الشرائع السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي بِشْرٍ عَنِ الْحُسَيْنِ بْنِ الْهَيْثَمِ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ عَلِيِّ بْنِ غُرَابٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا مَنَعَكَ مِنَ الْخِضَابِ وَ قَدِ اخْتَضَبَ رَسُولُ اللَّهِ ص
(The book) ‘Illal Al Sharaie’ – Al Sinany, from Al Asady, from Muhammad Bin Abu Bishr, from Al-Husayn Bin Al Haysam, from Suleyman Bin Dawood, from Ali Bin Urab, from Al Sumali, from Ibn Tareyf, from Ibn Nubata who said,
‘I said to Amir Al-Momineen-asws, ‘What prevents you-asws from dyeing and Rasool-Allah-saww had been dyeing (hair and beard)?’
قَالَ أَنْتَظِرُ أَشْقَاهَا أَنْ يَخْضِبَ لِحْيَتِي مِنْ دَمِ رَأْسِي بِعَهْدٍ مَعْهُودٍ أَخْبَرَنِي بِهِ حَبِيبِي رَسُولُ اللَّهِ ص.
He-asws said: ‘I-asws am awaiting its (community’s) most wretched to dye my-asws beard from the blood of my-asws head, being a pact my-asws beloved Rasool-Allah-saww has informed me-asws with’’.[106]
2- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ حَفْصٍ الْأَعْوَرِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ خِضَابِ اللِّحْيَةِ وَ الرَّأْسِ أَ مِنَ السُّنَّةِ فَقَالَ نَعَمْ قُلْتُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع لَمْ يَخْتَضِبْ قَالَ إِنَّمَا مَنَعَهُ قَوْلُ رَسُولِ اللَّهِ ص إِنَّ هَذِهِ سَتُخْضَبُ مِنْ هَذِهِ.
(The book) ‘Al Kafi’ – Ali-asws, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar, from Hafs Al Awr who said,
‘I asked Abu Abdullah-asws about dying the beard and the head, ‘Is it from the Sunnah?’ He-asws said: ‘Yes’. I said, ‘Amir Al-Momineen-asws did not dye?’ He-asws said: ‘But rather he-asws was prevented by the words of Rasool-Allah-saww: ‘This (beard) would be dyed by this (blood of the head)’’.[107]
3- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَضَبَ النَّبِيُّ ص وَ لَمْ يَمْنَعْ عَلِيّاً ع إِلَّا قَوْلُ النَّبِيِّ ص تُخْضَبُ هَذِهِ مِنْ هَذِهِ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww dyed (hair of head and beard) and nothing prevented Ali-asws except words of the Prophet-saww: ‘This (beard) would be dyed from this (blood of the head)’’.[108]
نهج، نهج البلاغة قِيلَ لَهُ صَلَوَاتُ اللَّهِ عَلَيْهِ لَوْ غَيَّرْتَ شَيْبَتَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ الْخِضَابُ زِينَةٌ وَ نَحْنُ قَوْمٌ فِي مُصِيبَةٍ يُرِيدُ بِهِ رَسُولَ اللَّهِ ص.
(The book) ‘Nahj Al-Balagah’ – It was said to him-asws, ‘If you-asws would change your-asws grey-hair O Amir Al-Momineen-asws!’ He-asws said: ‘The dyeing is an adornment and we-asws are a people in calamity’ – intending (expiry) of Rasool-Allah-saww by it’’.[109]
باب 109 رد الشمس له و تكلم الشمس معه ع
CHAPTER 109 – RETURNING THE SUN FOR HIM-asws AND SPEAKING OF THE SUN WITH HIM-asws
1- ع، علل الشرائع الْقَطَّانُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ فُرَاتِ بْنِ إِبْرَاهِيمَ عَنِ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَحْمَدَ بْنِ نُوحٍ وَ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا الْعِلَّةُ فِي تَرْكِ أَمِيرِ الْمُؤْمِنِينَ ع صَلَاةَ الْعَصْرِ وَ هُوَ يُحِبُّ أَنْ يَجْمَعَ بَيْنَ الظُّهْرِ وَ الْعَصْرِ فَأَخَّرَهَا
(The book) ‘Illal Al Sharaie’ of Al Qattan, from Abdul Rahman Bin Muhammad Al Hasany, from Furat Bin Ibrahim, from Al Fazary, from Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from Ahmad Bin Nuh, and Ahmad Bin Hilal, from Ibn Abu Umeyr, from Hanan who said,
‘I said to Abu Abdullah-asws, ‘What is the reason of Amir Al-Momineen-asws not reciting Salat Al-Asr and (although) he-asws loved to gather between Al-Zohr Al-Asr, so he-asws delayed it?’
قَالَ إِنَّهُ لَمَّا صَلَّى الظُّهْرَ الْتَفَتَ إِلَى جُمْجُمَةٍ تِلْقَاءَهُ فَكَلَّمَهَا أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ أَيَّتُهَا الْجُمْجُمَةُ مِنْ أَيْنَ أَنْتِ فَقَالَتْ أَنَا فُلَانُ بْنُ فُلَانٍ مَلِكُ بِلَادِ آلِ فُلَانٍ قَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ ع فَقُصِّي عَلَيَّ الْخَبَرَ وَ مَا كُنْتِ وَ مَا كَانَ عَصْرُكِ
He-asws said: ‘When he-asws had prayed Al-Zohr Salat, he-asws turned to a skeleton facing him-asws. Amir Al-Momineen-asws spoke to it, he-asws said: ‘O you skeleton! Where are you from?’ It said, ‘I am so and so, son of so and so, a king of city of the family of so and so’. Amir Al-Momineen-asws said to it: ‘Narrated the news to me-asws and what you were and what happened in your time’.
فَأَقْبَلَتِ الْجُمْجُمَةُ تَقُصُّ خَبَرَهَا وَ مَا كَانَ فِي عَصْرِهَا مِنْ خَيْرٍ وَ شَرٍّ فَاشْتَغَلَ بِهَا حَتَّى غَابَتِ الشَّمْسُ فَكَلَّمَهَا بِثَلَاثَةِ أَحْرُفٍ مِنَ الْإِنْجِيلِ لِأَنْ لَا يَفْقَهَ الْعَرَبُ كَلَامَهَا قَالَتْ لَا أَرْجِعُ وَ قَدْ أَفَلْتُ
The skeleton faced narrating its news and what had happened of good and evil. He-asws was busy with it until the sun set. He-asws spoke to it with three phrases from the Evangel, because the Arabs could not understand its speech (telling it to return) ‘It said, ‘I will not return, and I have already set!’
فَدَعَا اللَّهَ عَزَّ وَ جَلَّ فَبَعَثَ إِلَيْهَا سَبْعِينَ أَلْفَ مَلَكٍ بِسَبْعِينَ أَلْفَ سِلْسِلَةِ حَدِيدٍ فَجَعَلُوهَا فِي رَقَبَتِهَا وَ سَحَبُوهَا عَلَى وَجْهِهَا حَتَّى عَادَتْ بَيْضَاءَ نَقِيَّةً حَتَّى صَلَّى أَمِيرُ الْمُؤْمِنِينَ ع ثُمَّ هَوَتْ كَهَوِيِّ الْكَوْكَبِ فَهَذِهِ الْعِلَّةُ فِي تَأْخِيرِ الْعَصْرِ.
He-asws supplicated to Allah-azwj Mighty and Majestic, and He-azwj Sent seventy thousand Angels with seventy thousand iron chains to it, and they made these to be in its neck and pulled it upon its face until the pure brightness returned, until Amir Al-Momineen-asws prayed Salat. Then it collapsed like the collapsing of the star. So, this is the reason in delaying Al-Asr (Salat)’’.[110]
2- لي، الأمالي للصدوق الْقَطَّانُ عَنْ مُحَمَّدِ بْنِ صَالِحٍ عَنْ عُمَرَ بْنِ خَالِدٍ الْمَخْزُومِيِّ عَنِ ابْنِ نُبَاتَةَ عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ عُمَارَةَ بْنِ مُهَاجِرٍ عَنْ أُمِّ جَعْفَرٍ أَوْ أُمِّ مُحَمَّدٍ بِنْتَيْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ وَ هِيَ جَدَّتُهَا قَالَتْ خَرَجْتُ مَعَ جَدَّتِي أَسْمَاءَ بِنْتِ عُمَيْسٍ وَ عَمِّي عَبْدِ اللَّهِ بْنِ جَعْفَرٍ حَتَّى إِذَا كُنَّا بِالْضَهْيَاءِ حَدَّثَتْنِي أَسْمَاءُ بِنْتُ عُمَيْسٍ- قَالَتْ يَا بُنَيَّةِ كُنَّا مَعَ رَسُولِ اللَّهِ ص فِي هَذَا الْمَكَانِ فَصَلَّى رَسُولُ اللَّهِ ص الظُّهْرَ ثُمَّ دَعَا عَلِيّاً فَاسْتَعَانَ بِهِ فِي بَعْضِ حَاجَتِهِ
(The book) ‘Al Amaali’ of Al Sadouq – Al Qattan, from Muhammad Bin Salih, from Umar Bin Khalid Al Makhzumy, from Ibn Nubata, from Muhammad Bin Musa, from Umar Bin Muhajir, from Umm Ja’far or Umm Muhammad Bint Muhammad Bin Ja’far, from Asma Bint Umeys, and she is her grandmother, she said,
‘I went out with my grandmother Asma Bint Umeys and my uncle Abdullah-asws son of Ja’far-asws until when we were at Al-Zahba, Asma Bint Umeys narrated to me. She said, ‘O daughter! We were with Rasool-Allah-saww in this place. Rasool-Allah-saww prayed Salat Al-Zohr, then he-saww called Ali-asws and assisted by him-asws regarding one of his-saww needs.
ثُمَّ جَاءَتِ الْعَصْرُ فَقَامَ النَّبِيُّ ص فَصَلَّى الْعَصْرَ فَجَاءَ عَلِيٌّ ع- فَقَعَدَ إِلَى جَنْبِ رَسُولِ اللَّهِ ص فَأَوْحَى اللَّهُ إِلَى نَبِيِّهِ فَوَضَعَ رَأْسَهُ فِي حَجْرِ عَلِيٍّ ع حَتَّى غَابَتِ الشَّمْسُ لَا يُرَى مِنْهَا شَيْءٌ عَلَى أَرْضٍ وَ لَا جَبَلٍ
Then Al-Asr came, so the Prophet-saww stood up and prayed Al-Asr Salat. Ali-asws came and sat by the side of Rasool-Allah-saww. Allah-azwj Revealed to His-azwj Prophet-saww, so he-saww placed his-saww head in the lap of Ali-asws until the sun had set. Nothing from it was seen, neither upon a land nor mountain.
ثُمَّ جَلَسَ رَسُولُ اللَّهِ ص فَقَالَ لِعَلِيٍّ ع هَلْ صَلَّيْتَ الْعَصْرَ فَقَالَ لَا يَا رَسُولَ اللَّهِ أُنْبِئْتُ أَنَّكَ لَمْ تُصَلِّ فَلَمَّا وَضَعْتَ رَأْسَكَ فِي حَجْرِي لَمْ أَكُنْ لِأُحَرِّكَهُ فَقَالَ اللَّهُمَّ إِنَّ هَذَا عَبْدُكَ عَلِيٌّ احْتَبَسَ نَفْسَهُ عَلَى نَبِيِّكَ فَرُدَّ عَلَيْهِ شَرْقَهَا
Then Rasool-Allah-saww sat up and said to Ali-asws: ‘Have you-asws prayed Al-Asr?’ He-asws said: ‘No, O Rasool-Allah-saww! I-asws was informed that (even) you-saww did not pray. When you-saww placed your-saww head in my-asws lap, I-asws was going to move’. He-saww said: ‘O Allah-azwj! This is Your-azwj servant Ali-asws who withheld himself-asws upon Your-azwj Prophet-saww, so return its east to him-asws!’
فَطَلَعَتِ الشَّمْسُ فَلَمْ يَبْقَ جَبَلٌ وَ لَا أَرْضٌ إِلَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ ثُمَّ قَامَ عَلِيٌّ ع فَتَوَضَّأَ وَ صَلَّى ثُمَّ انْكَسَفَتْ.
The sun emerged and there did not remain any mountain, nor any land, except the sun emerged upon it. Then Ali-asws stood up, performed wud’u and prayed Salat, then it set’’.[111]
ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ عَنْ عَلِيِّ بْنِ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ فُدَيْكٍ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَوْنِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أُمِّهِ أُمِّ جَعْفَرٍ عَنْ جَدَّتِهَا أَسْمَاءَ بِنْتِ عُمَيْسٍ مِثْلَهُ وَ قَالَ بَعْدَ نَقْلِ الْخَبَرِ وَ لَعَلَّهُ ع صَلَّى إِيمَاءً قَبْلَ ذَلِكَ أَيْضاً.
(The book) ‘Qasas Al Anbiya-as’ of Al Sadouq – From Muhammad Bin Al Fazl, from Ibrahim Bin Muhammad Bin Sufyan, from Ali Bin Salamah, from Muhammad Bin Ismail Bin Fudeyk, from Muhammad Bin Musa Bin Abu Abdullah,
‘From Awn Bin Muhammad son of Ali-asws Bin Abu Talib-asws, from his mother Umm Ja’far, from her grandmother Asma Bint Umeys – similar to it, and said after transmitting the Hadeeth, ‘And perhaps he-asws prayed Salat gesturing before that, as well’’.[112]
3- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْقَزْوِينِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ الْقَلَانِسِيِّ عَنْ أَبِي بَصِيرٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ الْأَنْصَارِيِّ عَنْ أُمِّ الْمِقْدَامِ الثَّقَفِيَّةِ قَالَتْ قَالَ لِي جُوَيْرِيَةُ بْنُ مُسْهِرٍ قَطَعْنَا مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع جِسْرَ الصَّرَاةِ فِي وَقْتِ الْعَصْرِ فَقَالَ إِنَّ هَذِهِ أَرْضٌ مُعَذَّبَةٌ لَا يَنْبَغِي لِنَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ أَنْ يُصَلِّيَ فِيهَا فَمَنْ أَرَادَ مِنْكُمْ أَنْ يُصَلِّيَ فَلْيُصَلِّ
Illal Sharie – My father, from Sa’ad, from Ibn Isa, from Al-Husayn Bin Saeed, from Ahmad Bin Abdullah Al Qaweeny, from Al-Husayn Bin Al Mukhtar Al Qalanasy, from Abu Baseer, from Abdul Wahid Bin Al Mukhtar Al Ansari, from Umm Al Miqdam who said,
‘Juweyria Bin Mus’hir said to me, ‘We cut across the bridge of Al-Sarrah with Amir Al-Momineen-asws during the time of Al-Asr. He-asws said: ‘This is a Punished land. It is neither appropriate for a Prophet-saww nor a successor-as of a Prophet-as that he-as prays Salat in it. So, the one from you who wants to pray Salat, let him pray!’
فَتَفَرَّقَ النَّاسُ يَمْنَةً وَ يَسْرَةً يُصَلُّونَ فَقُلْتُ أَنَا وَ اللَّهِ لَأُقَلِّدَنَّ هَذَا الرَّجُلَ صَلَاتِيَ الْيَوْمَ وَ لَا أُصَلِّي حَتَّى يُصَلِّيَ فَسِرْنَا وَ جَعَلَتِ الشَّمْسُ تَسْفُلُ وَ جَعَلَ يَدْخُلُنِي مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ حَتَّى وَجَبَتِ الشَّمْسُ وَ قَطَعْنَا الْأَرْضَ
The people dispersed right and left, praying. I said (to myself), ‘By Allah-azwj! I will emulate this man-asws in my salat today, and I will not pray until he-asws prays’. We travelled and the sun went lower, and a grievous matter went on to enter me from that, until the sun had set, and we had across the land.
فَقَالَ يَا جُوَيْرِيَةُ أَذِّنْ فَقُلْتُ تَقُولُ أَذِّنْ وَ قَدْ غَابَتِ الشَّمْسُ فَقَالَ أَذِّنْ فَأَذَّنْتُ ثُمَّ قَالَ لِي أَقِمْ فَأَقَمْتُ فَلَمَّا قُلْتُ قَدْ قَامَتِ الصَّلَاةُ رَأَيْتُ شَفَتَيْهِ يَتَحَرَّكَانِ وَ سَمِعْتُ كَلَاماً كَأَنَّهُ كَلَامُ الْعِبْرَانِيَّةِ
He-asws said: ‘O Juweyria! (Proclaim) Azaan’. I said, ‘You-asws are saying: ‘Proclaim Azaan’, and the sun has already set!’ He-asws said: ‘Proclaim Azaan!’ So, I proclaimed Azaan. Then he-asws said to me: ‘(Proclaim) Iqaamah!’ So, I proclaimed Iqaamah. When I said, ‘The Salat has been established!’, I saw his-asws lips moving and I heard a speech as if it was the Hebrew speech.
فَارْتَفَعَتِ الشَّمْسُ حَتَّى صَارَتْ فِي مِثْلِ وَقْتِهَا فِي الْعَصْرِ فَصَلَّى فَلَمَّا انْصَرَفْنَا هَوَتْ إِلَى مَكَانِهَا وَ اشْتَبَكَتِ النُّجُومُ فَقُلْتُ أَنَا أَشْهَدُ أَنَّكَ وَصِيُّ رَسُولِ اللَّهِ ص
The sun rose until it came to be in the like of its time during the afternoon. He-asws prayed Salat. When we had finished, it returned to its place and the stars appeared. I said, ‘I hereby testify that you-asws are the successor-asws of Rasool-Allah-saww!’
فَقَالَ يَا جُوَيْرِيَةُ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ فَقُلْتُ بَلَى قَالَ فَإِنِّي سَأَلْتُ اللَّهَ بِاسْمِهِ الْعَظِيمِ فَرَدَّهَا عَلَيَ.
He-asws said: ‘O Juweyria! Have you not heard Allah-azwj Mighty and Majestic Saying: Therefore Glorify the Name of your Lord, the Magnificent [56:96]?’ I said, ‘Yes (I have)’. He-asws said: ‘I-asws asked Allah-azwj by His-azwj Magnificent Name, so He-azwj Returned the sun unto me-asws’’.[113]
4- ب، قرب الإسناد مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صَلَّى رَسُولُ اللَّهِ ص الْعَصْرَ فَجَاءَ عَلِيٌّ ع وَ لَمْ يَكُنْ صَلَّاهَا فَأَوْحَى اللَّهُ إِلَى رَسُولِهِ عِنْدَ ذَلِكَ فَوَضَعَ رَأْسَهُ فِي حَجْرِ عَلِيٍّ ع
(The book) ‘Qurb Al Asnad – Muhammad Bin Abdul Hameed, from Abu Jameela,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww prayed Al-Asr. Ali-asws came, and he-asws had yet to pray it. Allah-azwj Revealed to His-azwj Rasool-saww during that, so he-saww placed his-saww head in the lap of Ali-asws.
فَقَامَ رَسُولُ اللَّهِ ص عَنْ حَجْرِهِ حِينَ قَامَ وَ قَدْ غَرَبَتِ الشَّمْسُ فَقَالَ يَا عَلِيُّ أَ مَا صَلَّيْتَ الْعَصْرَ فَقَالَ لَا يَا رَسُولَ اللَّهِ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ إِنَّ عَلِيّاً كَانَ فِي طَاعَتِكَ فَرُدَّتْ عَلَيْهِ الشَّمْسُ عِنْدَ ذَلِكَ.
Rasool-Allah-saww stood up from his-saww lap after a while and the sun had already set. He-saww said: ‘O Ali-asws! Have you-asws not prayed Al-Asr Salat?’ He-asws said: ‘No, O Rasool-Allah-saww!’ Rasool-Allah-saww said: ‘O Allah-azwj! Ali-asws was in Your-azwj obedience’. So, the sun was return to him-asws during that’’.[114]
5- شف، كشف اليقين مُوَفَّقُ بْنُ أَحْمَدَ الْمَكِّيُّ عَنْ شَهْرَدَارَ عَنْ عُبْدُوسٍ عَنْ أَبِي الْفَرَجِ بْنِ سَهْلٍ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنْ زَكَرِيَّا الْعَلَائِيِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ عَنْ أَبِي حَازِمٍ مُحَمَّدِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع- يَا أَبَا الْحَسَنِ كَلِّمِ الشَّمْسَ فَإِنَّهَا تُكَلِّمُكَ
(The book) ‘Kashf Al Yaqeen’ – Muwaffiq Bin Ahmad Al Makky, from Shahrdar, from Ubdous, from Abu Al Faraj Bin Sahl, from Ahmad Bin Ibrahim, from Zakariya al Alaie, from Al-Hassan Bin Musa, from Abdul Rahman Bin Al Qasim, from Abu Hazim, Muhammad Bin Muhammad,
‘From Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa-asws, from his-asws father-asws, from his-asws grandfather-asws Muhammad-asws Bin Ali-asws Bin Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, may the Salawaat of Allah-azwj be upon them-asws, from the Prophet-saww having said to Ali-asws Bin Abu Talib-asws: ‘O Ali-asws! Speak to the sun, for it will speak to you-asws!’
قَالَ عَلِيٌّ ع السَّلَامُ عَلَيْكَ أَيُّهَا الْعَبْدُ الْمُطِيعُ لِلَّهِ فَقَالَتِ الشَّمْسُ وَ عَلَيْكَ السَّلَامُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِمَامَ الْمُتَّقِينَ وَ قَائِدَ الْغُرِّ الْمُحَجَّلِينَ يَا عَلِيُّ أَنْتَ وَ شِيعَتُكَ فِي الْجَنَّةِ يَا عَلِيُّ أَوَّلُ مَنْ يَنْشَقُ عَنْهُ الْأَرْضُ مُحَمَّدٌ ثُمَّ أَنْتَ وَ أَوَّلُ مَنْ يَحْيَا مُحَمَّدٌ ثُمَّ أَنْتَ وَ أَوَّلُ مَنْ يُكْسَى مُحَمَّدٌ ثُمَّ أَنْتَ
Ali-asws said: ‘The greetings be unto you, O the obedient servant of Allah-azwj!’ The sun said, ‘And upon you-asws be the greetings, O Amir Al-Momineen-asws, and Imam-asws of the pious, and guide of the resplendent! O Ali-asws! You-asws and your-asws Shias will be in the Paradise. O Ali-asws! The first one the ground would be cleft asunder from is Muhammad-saww, then you-asws, and the first one to be revived would be Muhammad-saww, then you-asws, and the first one to be clothed would be Muhammad-saww, then you-asws!’
ثُمَّ انْكَبَّ عَلِيٌّ سَاجِداً وَ عَيْنَاهُ تَذْرِفَانِ بِالدُّمُوعِ فَانْكَبَّ عَلَيْهِ النَّبِيُّ ص فَقَالَ يَا أَخِي وَ حَبِيبِي ارْفَعْ رَأْسَكَ فَقَدْ بَاهَى اللَّهُ بِكَ أَهْلَ سَبْعِ سَمَاوَاتٍ.
Then Ali-asws went into (performing) Sajdah and his-asws eyes were flowing with the tears. Then Prophet-saww devoted to him-asws and said: ‘O my-saww brother-asws and my-saww beloved! Raise your-asws head, for Allah-azwj has been Boasting with you-asws to the inhabitants of the seven skies’’.[115]
6- يج، الخرائج و الجرائح مِنْ مُعْجِزَاتِهِ ص أَنَّ عَلِيّاً ع بَعَثَهُ رَسُولُ اللَّهِ ص فِي بَعْضِ الْأُمُورِ بَعْدَ صَلَاةِ الظُّهْرِ وَ انْصَرَفَ مِنْ جِهَتِهِ تِلْكَ وَ قَدْ صَلَّى رَسُولُ اللَّهِ ص الْعَصْرَ بِالنَّاسِ فَلَمَّا دَخَلَ عَلِيٌّ ع جَعَلَ يَقُصُّ عَلَيْهِ مَا كَانَ قَدْ نَفَضَ فِيهِ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘From his-asws miracles – Ali-asws, Rasool-Allah-saww had sent him-asws regarding one of the affairs, after Salat Al-Zohr, and he-asws left from that direction of his-asws and Rasool-Allah-saww had already prayed Al-Asr Salat with the people. When Ali-asws entered he-asws went on to narrate to him-saww of what he-asws had observed during it.
فَنَزَلَ الْوَحْيُ عَلَيْهِ فِي تِلْكَ السَّاعَةِ فَوَضَعَ رَأْسَهُ فِي حَجْرِ عَلِيٍّ ع وَ كَانَا كَذَلِكَ حَتَّى إِذَا غَرَبَتْ فَسُرِّيَ عَنْ رَسُولِ اللَّهِ ص فِي وَقْتِ الْغُرُوبِ فَقَالَ لِعَلِيٍّ هَلْ صَلَّيْتَ الْعَصْرَ قَالَ لَا فَإِنِّي كَرِهْتُ أَنْ أُزِيلَ رَأْسَكَ وَ رَأَيْتُ جُلُوسِي تَحْتَ رَأْسِكَ وَ أَنْتَ فِي تِلْكَ الْحَالِ أَفْضَلَ مِنْ صَلَاتِي
The Revelation descended unto him-asws in that time, so he-saww placed his-saww head in the lap of Ali-asws, and he-saww was like that until when (the sun had) set, there was awakening of Rasool-Allah-saww during its setting. He-saww said to Ali-asws: ‘Have you-asws prayed Salat Al-Asr?’ He-asws said: ‘No, for I-asws disliked moving your-saww head and I-asws viewed my-asws sitting beneath your-saww head while you-saww were in that state, to be superior to my-asws Salat’.
فَقَامَ رَسُولُ اللَّهِ ص فَاسْتَقْبَلَ الْقِبْلَةَ فَقَالَ اللَّهُمَّ إِنْ كَانَ عَلِيٌّ فِي طَاعَتِكَ وَ حَاجَةِ رَسُولِكَ ص فَارْدُدْ عَلَيْهِ الشَّمْسَ لِيُصَلِّيَ صَلَاتَهُ فَرَجَعَتِ الشَّمْسُ حَتَّى صَارَتْ فِي مَوْضِعِ أَوَّلِ الْعَصْرِ فَصَلَّى عَلِيٌّ ع ثُمَّ انْقَضَتِ الشَّمْسُ لِلْغُرُوبِ مِثْلَ انْقِضَاضِ الْكَوَاكِبِ
Rasool-Allah-saww stood up and faced the Qiblah and said: ‘O Allah-azwj! Ali-asws was in Your-azwj obedience and a need of Your-azwj Rasool-saww, return the sun for him-asws to pray his-asws Salat!’ The sun returned until it came to be in a place of the beginning of Al-Asr (late afternoon). Ali-asws prayed Salat, then the sun swooped like the swooping of the stars’.
وَ رُوِيَ أَنَّ النَّبِيَّ ص قَالَ يَا عَلِيُّ إِنَّ الشَّمْسَ مُطِيعَةٌ لَكَ فَادْعُ فَدَعَا فَرَجَعَتْ وَ كَانَ قَدْ صَلَّاهَا بِالْإِشَارَةِ.
And it is reported that the Prophet-saww said: ‘O Ali-asws! The sun is obedient to you-asws, so supplicate!’ He-asws supplicated, and it returned; and he-asws had prayed with the indications (before that)’’.[116]
7- يج، الخرائج و الجرائح رُوِيَ عَنْ زَاذَانَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا فَتَحَ النَّبِيُّ ص مَكَّةَ وَ رَفَعَ الْهِجْرَةَ بِقَوْلِهِ لَا هِجْرَةَ بَعْدَ الْفَتْحِ قَالَ لِعَلِيٍّ ع إِذَا كَانَ الْغَدُ كَلِّمِ الشَّمْسَ حَتَّى تُعْرَفَ كَرَامَتُكَ عَلَى اللَّهِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – ‘It is reported from Zazan, from Ibn Abbas who said,
‘When the Prophet-saww had conquered Makkah and the emigration was raised (not applicable anymore) by his-saww words: ‘There is no emigration after the conquest’, he-saww said to Ali-asws: ‘When it will be tomorrow morning, speak to the sun until your-asws prestige to Allah-azwj is known’.
فَلَمَّا أَصْبَحْنَا قُمْنَا فَجَاءَ عَلِيٌّ إِلَى الشَّمْسِ حِينَ طَلَعَتْ فَقَالَ السَّلَامُ عَلَيْكِ أَيَّتُهَا الْمُطِيعَةُ لِرَبِّهَا
When morning came, we stood and Ali-asws came to the sun when it emerged. He-asws said: ‘The greetings be unto you, O the obedient one to its Lord-azwj!’
فَقَالَتِ الشَّمْسُ وَ عَلَيْكَ السَّلَامُ يَا أَخَا رَسُولِ اللَّهِ وَ وَصِيَّهُ أَبْشِرْ فَإِنَّ رَبَّ الْعِزَّةِ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ أَبْشِرْ فَإِنَّ لَكَ وَ لِمُحِبِّيكَ وَ لِشِيعَتِكَ- مَا لَا عَيْنٌ رَأَتْ وَ لَا أُذُنٌ سَمِعَتْ وَ لَا خَطَرَ عَلَى قَلْبِ بَشَرٍ
The sun said, ‘And upon you-asws be the greetings, O brother-asws of Rasool-Allah-saww, and his-saww successor-asws! Receive glad tidings, for the Lord-azwj of Glory Conveys the Greetings to you-asws and Says to you-asws: “Receive Glad Tidings, as for you-asws and for ones who love you-asws and your-asws Shias, there is what no eye has seen, nor any ears have heard, nor has it occurred upon any heart! Receive Glad Tidings!”
فَخَرَّ ع سَاجِداً فَقَالَ رَسُولُ اللَّهِ ص ارْفَعْ رَأْسَكَ حَبِيبِي فَقَدْ بَاهَى اللَّهُ بِكَ الْمَلَائِكَةَ.
He-asws fell in Sajdah. Rasool-Allah-saww said: ‘Raise your-asws head, my-saww beloved, for Allah-azwj has Boasted with you-asws to the Angels’’.[117]
8- شا، الإرشاد مِمَّا أَظْهَرَهُ اللَّهُ تَعَالَى مِنَ الْأَعْلَامِ الْبَاهِرَةِ عَلَى يَدِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع مَا اسْتَفَاضَتْ بِهِ الْأَخْبَارُ وَ رَوَاهُ عُلَمَاءُ السِّيَرِ وَ الْآثَارِ وَ نَظَمَتْ فِيهِ الشُّعَرَاءُ الْأَشْعَارَ رُجُوعُ الشَّمْسِ لَهُ ع مَرَّتَيْنِ فِي حَيَاةِ النَّبِيِّ ص مَرَّةً وَ بَعْدَ وَفَاتِهِ أُخْرَى
(The book) ‘Al Irshad’ –
‘From what Allah-azwj the Exalted has Revealed from the dazzling signs upon the hands of Amir Al-Momineen Ali-asws Bin Abu Talib-asws what the Ahadeeth have expanded with, and the scholars of the Seerah and the Ahadeeth have reported, and the poets have systemised regarding it, is the return of the sun for him-asws twice. Once during the lifetime of the Prophet-saww and once again after his-saww expiry.
وَ كَانَ مِنْ حَدِيثِ رُجُوعِهَا عَلَيْهِ الْمَرَّةَ الْأُولَى مَا رَوَتْهُ أَسْمَاءُ بِنْتُ عُمَيْسٍ وَ أُمُّ سَلَمَةَ زَوْجَةُ النَّبِيِّ ص وَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ وَ أَبُو سَعِيدٍ الْخُدْرِيُّ فِي جَمَاعَةٍ مِنَ الصَّحَابَةِ
And it was from the Hadeeth of its return the first time, that is what is reported by Asma Bint Umeys and Umm Salama-ra, wife of the Prophet-saww, and Jabir Bin Abdullah Al-Ansari, and Abu Saeed Al-Khudri, among a group of companions.
أَنَّ النَّبِيَّ ص كَانَ ذَاتَ يَوْمٍ فِي مَنْزِلِهِ وَ عَلِيٌّ ع بَيْنَ يَدَيْهِ إِذْ جَاءَهُ جَبْرَئِيلُ ع يُنَاجِيهِ عَنِ اللَّهِ سُبْحَانَهُ فَلَمَّا تَغَشَّاهُ الْوَحْيُ تَوَسَّدَ فَخِذَ أَمِيرِ الْمُؤْمِنِينَ ع- فَلَمْ يَرْفَعْ رَأْسَهُ عَنْهُ حَتَّى غَرَبَتِ الشَّمْسُ
One day the Prophet-saww was in his-saww house and Ali-asws was in front of him-saww, when Jibraeel-as came whispering to him-saww on behalf of Allah-azwj the Glorious. When the Revelation overcame him-saww, he-saww made a thigh of Amir Al-Momineen-asws as a pillow. He-saww did not raise his-saww head from it until the sun had set.
فَاصْطَبَر أَمِيرُ الْمُؤْمِنِينَ ع لِذَلِكَ إِلَى صَلَاةِ الْعَصْرِ فَصَلَّى أَمِيرُ الْمُؤْمِنِينَ ع جَالِساً يُومِئُ بِرُكُوعِهِ وَ سُجُودِهِ إِيمَاءً فَلَمَّا أَفَاقَ مِنْ غَشْيَتِهِ قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع أَ فَاتَتْكَ صَلَاةُ الْعَصْرِ
Amir Al-Momineen became restless due to that, to pray Salat Al-Asr, so Amir Al-Momineen-asws prayed while seated gesturing with his-asws performance of Ruk’u and gesturing with his-asws Sajdah. When he-saww awoke from his-saww unconsciousness, he-saww said to Amir Al-Momineen-asws: ‘Did you-asws miss Al-Asr Salat?’
قَالَ لَمْ أَسْتَطِعْ أَنْ أُصَلِّيَهَا قَائِماً لِمَكَانِكَ يَا رَسُولَ اللَّهِ وَ الْحَالِ الَّتِي كُنْتَ عَلَيْهَا فِي اسْتِمَاعِ الْوَحْيِ فَقَالَ لَهُ ادْعُ اللَّهَ حَتَّى يَرُدَّ عَلَيْكَ الشَّمْسَ لِتُصَلِّيَهَا قَائِماً فِي وَقْتِهَا كَمَا فَاتَتْكَ فَإِنَّ اللَّهَ تَعَالَى يُجِيبُكَ لِطَاعَتِكَ لِلَّهِ وَ رَسُولِهِ
He-asws said: ‘I-asws was not able to pray it standing due to your-saww position, O Rasool-Allah-saww and the state which you-saww were upon it in listening to the Revelation’. He-saww said to him-asws: ‘Supplicate to Allah-azwj until He-azwj Returns the sun to you-asws for you to pray it standing during its timing which you-asws missed, for Allah-azwj the Exalted Loves you-asws due to your-asws obedience to Allah-azwj and His-azwj Rasool-saww’.
فَسَأَلَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهَ فِي رَدِّ الشَّمْسِ فَرُدَّتْ حَتَّى صَارَتْ فِي مَوْضِعِهَا مِنَ السَّمَاءِ وَقْتَ صَلَاةِ الْعَصْرِ فَصَلَّى أَمِيرُ الْمُؤْمِنِينَ ع صَلَاةَ الْعَصْرِ فِي وَقْتِهَا ثُمَّ غَرَبَتْ
Amir Al-Momineen-asws asked Allah-azwj for returning the sun, so He-azwj Returned it until it came to be in its place from the sky at the timing of Salat Al-Asr. Amir Al-Momineen-asws prayed Salat Al-Asr in its timing, then it set’.
فَقَالَتْ أَسْمَاءُ أَمَ وَ اللَّهِ لَقَدْ سَمِعْنَا لَهَا عِنْدَ غُرُوبِهَا صَرِيراً كَصَرِيرِ الْمِنْشَارِ فِي الْخَشَبِ
Asma said, ‘Or by Allah-azwj, we had heard a grinding for it during its setting like the grinding of a saw in the wood’.
وَ كَانَ رُجُوعُهَا بَعْدَ النَّبِيِّ ص أَنَّهُ لَمَّا أَرَادَ أَنْ يَعْبُرَ الْفُرَاتَ بِبَابِلَ اشْتَغَلَ كَثِيرٌ مِنْ أَصْحَابِهِ بِتَعْبِيرِ دَوَابِّهِمْ وَ رِحَالِهِمْ فَصَلَّى ع بِنَفْسِهِ فِي طَائِفَةٍ مَعَهُ الْعَصْرَ فَلَمْ يَفْرُغِ النَّاسُ مِنْ عُبُورِهِمْ حَتَّى غَرَبَتِ الشَّمْسُ وَ فَاتَتِ الصَّلَاةُ كَثِيراً مِنْهُمْ وَ فَاتَ الْجُمْهُورَ فَضْلُ الِاجْتِمَاعِ مَعَهُ
And its returning (for him-asws) after the Prophet-saww is when he-asws had crossed the Euphrates at Babel. Most of his-asws companions were busy in crossing over their animals and their men, so he-asws prayed Salat Asr by himself-asws among a group with him. The people were not free from their crossing until the sun set, and the Salat was missed by most of them, and the crowd lost the merit of the congregational Salat with him-asws.
فَتَكَلَّمُوا فِي ذَلِكَ فَلَمَّا سَمِعَ كَلَامَهُمْ فِيهِ سَأَلَ اللَّهَ تَعَالَى أَنْ يَرُدَّ الشَّمْسَ عَلَيْهِ لِتَجْتَمِعَ كَافَّةُ أَصْحَابِهِ عَلَى صَلَاةِ الْعَصْرِ فِي وَقْتِهَا فَأَجَابَهُ اللَّهُ تَعَالَى فِي رَدِّهَا عَلَيْهِ وَ كَانَتْ فِي الْأُفُقِ عَلَى الْحَالِ الَّتِي تَكُونُ عَلَيْهِ وَقْتَ الْعَصْرِ
They spoke regarding that. When he-asws had heard their talk regarding it, he-asws asked Allah-azwj the Exalted to return the sun to him-asws of the gathering of all of his-asws companions upon Salat of Al-Asr during its timing. Allah-azwj the Exalted Answered him-asws in returning it to him-asws, and the horizons (sky) upon the state which it would have been upon at the time of Al-Asr.
فَلَمَّا سَلَّمَ الْقَوْمُ غَابَتِ الشَّمْسُ فَسُمِعَ لَهَا وَجِيبٌ شَدِيدٌ هَالَ النَّاسَ ذَلِكَ فَأَكْثَرُوا مِنَ التَّسْبِيحِ وَ التَّهْلِيلِ وَ الِاسْتِغْفَارِ وَ الْحَمْدِ لِلَّهِ عَلَى النِّعْمَةِ الَّتِي ظَهَرَتْ فِيهِمْ
When the people had performed Salam, the sun set, and severe grumble was heard being for it. That terrified the people and they frequented from the glorifying (Allah-azwj), and extolling the Holiness and seeking the Forgiveness, and the praising to Allah-azwj upon the Favour which had appeared among them.
وَ سَارَ خَبَرُ ذَلِكَ فِي الْآفَاقِ وَ انْتَشَرَ ذِكْرُهُ فِي النَّاسِ وَ فِي ذَلِكَ يَقُولُ السَّيِّدُ بْنُ مُحَمَّدٍ الْحِمْيَرِيُ
| رُدَّتْ عَلَيْهِ الشَّمْسُ |
إِلَى آخِرِ مَا سَيَأْتِي مِنَ الْأَبْيَاتِ.
And the news of that travelled in the horizons and its mention spread among the people. And regarding that, the Seyyid Bin Muhammad Al-Himeyri said (a prose), ‘The sun returned to him-asws’ – up to the end of the couplets, I (Majlisi) would be coming with (later)’’.[118]
9- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: دَخَلَ عَلِيٌّ ع عَلَى رَسُولِ اللَّهِ ص فِي مَرَضِهِ وَ قَدْ أُغْمِيَ عَلَيْهِ وَ رَأْسُهُ فِي حَجْرِ جَبْرَئِيلَ وَ جَبْرَئِيلُ فِي صُورَةِ دِحْيَةِ الْكَلْبِيِّ
Tafseer Al Ayyashi – From Abdullah Bin Sinan,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Ali-asws entered to see Rasool-Allah-saww during his-saww illness and there was fainting upon him-saww and his-saww head was in the lap of Jibraeel-as, and Jibraeel-as was in the image of Dahiyat Al-Kalby.
فَلَمَّا دَخَلَ عَلِيٌّ ع قَالَ لَهُ جَبْرَئِيلُ دُونَكَ رَأْسَ ابْنِ عَمِّكَ فَأَنْتَ أَحَقُّ بِهِ مِنِّي لِأَنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ
When Ali-asws entered, Jibraeel-as said to him-asws: ‘Please take the head of the son-saww of your-asws uncle-as, for you-asws are more rightful with it than me-as, because Allah-azwj is Saying in His-azwj Book: and the possessors of the relationships, some of them are closer than the others in the Book of Allah. Surely Allah is a Knower of all things [8:75]’.
فَجَلَسَ عَلِيٌّ ع وَ أَخَذَ رَأْسَ رَسُولِ اللَّهِ ص فَوَضَعَهُ فِي حَجْرِهِ فَلَمْ يَزَلْ رَأْسُ رَسُولِ اللَّهِ ص فِي حَجْرِهِ حَتَّى غَابَتِ الشَّمْسُ وَ إِنَّ رَسُولَ اللَّهِ ص أَفَاقَ فَرَفَعَ رَأْسَهُ فَنَظَرَ إِلَى عَلِيٍّ ع فَقَالَ يَا عَلِيُّ أَيْنَ جَبْرَئِيلُ
Ali-asws sat down and took the head of Rasool-Allah-saww and placed it in his-asws own lap. The head of Rasool-Allah-saww did not cease to be in his-asws lap until the sun set, and Rasool-Allah-saww woke up. He-saww raised his-saww head and looked at Ali-asws. He-saww said: ‘O Ali-asws! Where is Jibraeel-as?’
فَقَالَ يَا رَسُولَ اللَّهِ مَا رَأَيْتُ إِلَّا دِحْيَةَ الْكَلْبِيِّ دَفَعَ إِلَيَّ رَأْسَكَ قَالَ يَا عَلِيُّ دُونَكَ رَأْسَ ابْنِ عَمِّكَ فَأَنْتَ أَحَقُّ لَهُ مِنِّي لِأَنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ فَجَلَسْتُ وَ أَخَذْتُ رَأْسَكَ فَلَمْ يَزَلْ فِي حَجْرِي حَتَّى غَابَتِ الشَّمْسُ
He-asws said: ‘O Rasool-Allah-saww! I-asws have not seen except Dahiyat Al-Kalby handing over your-asws head to me-asws. He had said, ‘O Ali-asws! Please take the head of the son-saww of your-asws uncle-as, for you-asws are more rightful for it than me, because Allah-azwj is Saying in His-azwj Book: and the possessors of the relationships, some of them are closer than the others in the Book of Allah. Surely Allah is a Knower of all things [8:75]’. So, I-asws took your-saww head in my-asws lap until the sun set’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَ فَصَلَّيْتَ الْعَصْرَ فَقَالَ لَا قَالَ فَمَا مَنَعَكَ أَنْ تُصَلِّيَ فَقَالَ قَدْ أُغْمِيَ عَلَيْكَ فَكَانَ رَأْسُكَ فِي حَجْرِي فَكَرِهْتُ أَنْ أَشُقَّ عَلَيْكَ يَا رَسُولَ اللَّهِ وَ كَرِهْتُ أَنْ أَقُومَ وَ أُصَلِّيَ وَ أَضَعَ رَأْسَكَ
Rasool-Allah-saww said to him-asws: ‘Have you-asws prayed Al-Asr Salat?’ He-asws said: ‘No’. He-saww said: ‘What prevented you-asws from praying?’ He-asws said: ‘There was unconsciousness upon you-saww, and your-saww head was in my-asws lap, so I-asws disliked causing difficulty upon you-saww O Rasool-Allah-saww, and I-asws dislike to stand and pray Salat and place down your-saww head’.
فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ إِنَّ عَلِيّاً كَانَ فِي طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ حَتَّى فَاتَتْهُ صَلَاةُ الْعَصْرِ اللَّهُمَّ فَرُدَّ عَلَيْهِ الشَّمْسَ حَتَّى يُصَلِّيَ الْعَصْرَ فِي وَقْتِهَا
Rasool-Allah-saww said: ‘O Allah-azwj! Since Ali-asws was in Your-azwj obedience and obedience of Your-azwj Rasool-saww until Salat Al-Asr was missed by him-asws. O Allah-azwj! Return the sun to him-asws until he-asws prays Al-Asr Salat during its timing!’
قَالَ فَطَلَعَتِ الشَّمْسُ فَصَارَتْ فِي وَقْتِ الْعَصْرِ بَيْضَاءَ نَقِيَّةً وَ نَظَرَ إِلَيْهَا أَهْلُ الْمَدِينَةِ وَ إِنَّ عَلِيّاً قَامَ وَ صَلَّى فَلَمَّا انْصَرَفَ غَابَتِ الشَّمْسُ وَ صَلَّوُا الْمَغْرِبَ.
He (the narrator) said, ‘The sun emerged and came to be in the timing of Al-Asr, bright, pure. And the people of Al-Medina looked at it, and Ali-asws stood up and prayed Salat. When he-asws had finished, the sun set, and they prayed Al-Maghrib Salat’’.[119]
10- قب، المناقب لابن شهرآشوب رَوَى أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ فِي الْمَنَاقِبِ وَ أَبُو إِسْحَاقَ الثَّعْلَبِيُّ فِي تَفْسِيرِهِ وَ أَبُو عَبْدِ اللَّهِ بْنُ مَنْدَةَ فِي الْمَعْرِفَةِ وَ أَبُو عَبْدِ اللَّهِ النَّطَنْزِيُّ فِي الْخَصَائِصِ وَ الْخَطِيبُ فِي الْأَرْبَعِينَ وَ أَبُو أَحْمَدَ الْجُرْجَانِيُّ فِي تَارِيخِ جُرْجَانَ رُدَّ الشَّمْسُ لِعَلِيٍّ ع وَ لِأَبِي بِكْرٍ الْوَرَّاقِ كِتَابُ طُرُقِ مَنْ رَوَى رَدَّ الشَّمْسِ وَ لِأَبِي عَبْدِ اللَّهِ الْجُعَلِ مُصَنَّفٌ فِي جَوَازِ رَدِّ الشَّمْسِ وَ لِأَبِي الْقَاسِمِ الْحَسْكَانِيِّ مَسْأَلَةٌ فِي تَصْحِيحِ رَدِّ الشَّمْسِ وَ تَرْغِيمِ النَّوَاصِبِ الشَّمْسَ وَ لِأَبِي الْحَسَنِ شَاذَانَ كِتَابُ بَيَانِ رَدِّ الشَّمْسِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ ذَكَرَ أَبُو بَكْرٍ الشِّيرَازِيُّ فِي كِتَابِهِ بِالْإِسْنَادِ عَنْ شُعْبَةَ عَنْ قَتَادَةَ عَنِ الْحَسَنِ الْبَصْرِيِّ عَنْ أُمِّ هَانِئٍ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – It is reported by Abu Bakr Bin Mardawayh in ‘Al Manaqib’, and Abu Is’haq Al Sa’alby in his Tafseer, and Abdu Abdullah Bin Mandah in ‘Al Ma’rifa’, and Abu Abdullah Al Natanzy in ‘Al Khasaais’, and Al Khateeb in ‘Al Arbaeen’, and Abu Ahmad Al Jurjany in ‘Tareekh Jurjan Radd Al Sham Li Ali-asws’, and Abu Bakr Al Waraq in ways of the ones reporting the return of the sun, and of Abu Abdullah Al Ju’al, compiler of ‘Fi Jawaz Radd Al Shams’, and of Abu Al Qasim Al Haskany, ‘Mas’ala Fi Tasheeh Radd Al Shams and ‘Targheeb Al Nawasib Al Shams, and of Abu Al-Hassan Shazan in ‘Kitab Bayan Radd Al Shams to Amir Al-Momineen-asws, and it is mentioned by Abu Bakr Al Shirazi in his book with the chains from Shu’ba, from Qatadah, from Al-Hassan Al Basry, from Umm Hany,
هَذَا الْحَدِيثَ مُسْتَوْفًى ثُمَّ قَالَ قَالَ الْحَسَنُ عَقِيبَ هَذَا الْخَبَرِ وَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ آيَتَيْنِ فِي ذَلِكَ قَوْلُهُ تَعَالَى وَ هُوَ الَّذِي جَعَلَ اللَّيْلَ وَ النَّهارَ خِلْفَةً لِمَنْ أَرادَ أَنْ يَذَّكَّرَ أَوْ أَرادَ شُكُوراً يَعْنِي هَذَا يَخْلُفُ هَذَا لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ فَرْضاً نَسِيَهُ أَوْ نَامَ عَلَيْهِ أَوْ أَرَادَ شُكُوراً
‘This is the collective’. Then said, ‘Al-Hassan Aqeeb said, ‘This is the Hadeeth, and Allah-azwj Mighty and Majestic Revealed two Verses. Words of the Exalted: And He is the One Who Made the night and the day in succession (to each other), for the one who intends to do Zikr or intends gratefulness [25:62], This means that this is the replacement for someone who wants to remember an obligation that he forgot, or slept through, or wants to show gratitude.
وَ أَنْزَلَ أَيْضاً يُكَوِّرُ اللَّيْلَ عَلَى النَّهارِ وَ يُكَوِّرُ النَّهارَ عَلَى اللَّيْلِ وَ ذَكَرَ أَنَّ الشَّمْسَ رُدَّتْ عَلَيْهِ مِرَاراً الَّذِي رَوَاهُ سَلْمَانُ وَ يَوْمَ الْبِسَاطِ وَ يَوْمَ الْخَنْدَقِ وَ يَوْمَ حُنَيْنٍ وَ يَوْمَ خَيْبَرَ وَ يَوْمَ قرقيسينا [قَرْقِيسِيَاءَ] وَ يَوْمَ ببراثا [بَرَاثَا] وَ يَوْمَ الْغَاضِرِيَّةِ وَ يَوْمَ النَّهْرَوَانِ وَ يَوْمَ بَيْعَةِ الرِّضْوَانِ وَ يَوْمَ صِفِّينَ وَ فِي النَّجَفِ وَ فِي بَنِي مَازِرٍ وَ بِوَادِي الْعَقِيقِ وَ بَعْدَ أُحُدٍ
And He-azwj Revealed as well: He Created the skies and the earth by the Truth. He Wraps the night upon the day, [39:5], and he mentioned that the sun returned to him-asws repeatedly, which is reported by Salman-ra, and on the day of Al-Bisat, and the Day of Al-Khandaq, and the day of Hunayn, and the day of Khyber, and the Day of Qarqisiya, and the Day of Barasa, and the Day of Al-Ghaziriya, and the Day of Al-Naharwan, and the Day of the allegiance of the Pleasure, and the Day of Siffeen, and in Al-Najaf, and among the clan of Mazir, and in the valley Al-Ateeq, and after Ohad.
وَ رَوَى الْكُلَيْنِيُّ فِي الْكَافِي أَنَّهَا رَجَعَتْ بِمَسْجِدِ الْفَضِيحِ مِنَ الْمَدِينَةِ وَ أَمَّا الْمَعْرُوفُ فَمَرَّتَانِ فِي حَيَاةِ النَّبِيِّ ص بِكُرَاعِ الْغَمِيمِ وَ بَعْدَ وَفَاتِهِ بِبَابِلَ
And it is reported by Al-Kulayni in Al-Kafi it returned at Masjid Al-Fazeekh from Al-Medina. And as for the well-known, it is twice during the lifetime of the Prophet-saww Al-Kara’a Al-Ghameem, and after him-saww at Babel.
فَأَمَّا فِي حَالِ حَيَاتِهِ ص فَمَا رَوَتْهُ أُمُّ سَلَمَةَ وَ أَسْمَاءُ بِنْتُ عُمَيْسٍ وَ جَابِرٌ الْأَنْصَارِيُّ وَ أَبُو ذَرٍّ وَ ابْنُ عَبَّاسٍ وَ الْخُدْرِيُّ وَ أَبُو هُرَيْرَةَ وَ الصَّادِقُ ع أَنَّ رَسُولَ اللَّهِ ص صَلَّى بِكُرَاعِ الْغَمِيمِ فَلَمَّا سَلَّمَ نَزَلَ عَلَيْهِ الْوَحْيُ وَ جَاءَ عَلِيٌّ ع وَ هُوَ عَلَى ذَلِكَ الْحَالِ
As for during the state of his-saww lifetime, it is what is reported by Umm Salama-ra and Asma Bint Umeys, and Jabir Al-Ansari, and Abu Zarr-ra, and Ibn Abbas, and Al-Khudri, and Abu Hureyra, and Al-Sadiq-asws that Rasool-Allah-saww had prayed at Kara’a Al-Ghameem. When he-saww performed Salat, the Revelation descended unto him-saww, and Ali-asws came while he-saww was upon that state.
فَأَسْنَدَهُ إِلَى ظَهْرِهِ فَلَمْ يَزَلْ عَلَى تِلْكَ الْحَالِ حَتَّى غَابَتِ الشَّمْسُ وَ الْقُرْآنُ يَنْزِلُ عَلَى النَّبِيِّ ص فَلَمَّا تَمَّ الْوَحْيُ قَالَ يَا عَلِيُّ صَلَّيْتَ قَالَ لَا وَ قَصَّ عَلَيْهِ فَقَالَ ادْعُ لِيَرُدَّ اللَّهُ عَلَيْكَ الشَّمْسَ فَسَأَلَ اللَّهَ فَرُدَّتْ عَلَيْهِ الشَّمْسُ بَيْضَاءَ نَقِيَّةً.
He-asws rested him-saww to his-asws back, and he-saww did not cease to be upon that state until the sun had set, and the Quran was being Revealed unto the Prophet-saww. When the Revelation was completed, he-saww said: ‘O Ali-asws! Have you-asws prayed?’ He-asws said: ‘No’, and he-asws narrated the story to him-saww. He-saww said: ‘Supplicate for Allah-azwj to Return the sun to you-asws’. So, he-asws asked Allah-azwj and the sun returned to him-asws, bright, pure’’.[120]
وَ فِي رِوَايَةِ أَبِي جَعْفَرٍ الطَّحَاوِيِ أَنَّ النَّبِيَّ ص قَالَ اللَّهُمَّ إِنَّ عَلِيّاً كَانَ فِي طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ فَارْدُدْ عَلَيْهِ الشَّمْسَ فَرُدَّتْ فَقَامَ وَ صَلَّى عَلِيٌّ ع فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ وَقَعَتِ الشَّمْسُ وَ بَدَتِ الْكَوَاكِبُ.
And in a report of Abu Ja’far Al Tahawy,
‘The Prophet-saww said: ‘O Allah-azwj! Ali-asws was in Your-azwj obedience and obedience of Your-azwj Rasool-saww, so return the sun to him-asws’. It returned. He-saww stood up and Ali-asws prayed Salat. When he-asws was free from his-asws Salat, the sun fell (set) and the stars appeared’’.[121]
وَ فِي رِوَايَةِ أَبِي بِكْرٍ مَهْرَوَيْهِ قَالَتْ أَسْمَاءُ أَمَ وَ اللَّهِ لَقَدْ سَمِعْنَا لَهَا عِنْدَ غُرُوبِهَا صَرِيراً كَصَرِيرِ الْمِنْشَارِ فِي الْخَشَبِ قَالَ وَ ذَلِكَ بِالضَّهْيَا فِي غَزَاةِ خَيْبَرَ وَ رُوِيَ أَنَّهُ صَلَّى إِيمَاءً فَلَمَّا رُدَّتِ الشَّمْسُ أَعَادَ الصَّلَاةَ بِأَمْرِ رَسُولِ اللَّهِ ص.
And in a report of Abu Bakr Mahrawiya,
‘Asma said, ‘Or by Allah-azwj! We had heard a grinding for it during its setting, like the grinding of the saw in the wood’. He said, ‘And that was with brightness in the battle of Khyber. And it is reported that he-asws prayed Salat by gesturing. When the sun had returned, he-asws fulfilled the Salat by the instruction of Rasool-Allah-saww’’.[122]
وَ أَمَّا بَعْدَ وَفَاتِهِ ع مَا رَوَى جُوَيْرِيَةُ بْنُ مُسْهِرٍ وَ أَبُو رَافِعٍ وَ الْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِمَا السَّلَامُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع لَمَّا عَبَرَ الْفُرَاتَ بِبَابِلَ صَلَّى بِنَفْسِهِ فِي طَائِفَةٍ مَعَهُ الْعَصْرَ ثُمَّ لَمْ يَفْرُغِ النَّاسُ مِنْ عُبُورِهِمْ حَتَّى غَرَبَتِ الشَّمْسُ وَ فَاتَ صَلَاةُ الْعَصْرِ الْجُمْهُورَ فَتَكَلَّمُوا فِي ذَلِكَ
And after his-saww expiry is what is reported by Juweyria Bin Mus’hir, and Abu Rafie,
And Al-Husayn-asws Bin Ali-asws: ‘When Amir Al-Momineen-asws had crossed the Euphrates at Babel, he-asws prayed Al-Asr Salat by himself-asws among a group with him-asws. Then the people still had not been free from their crossing until the sun had set, and Al-Asr Salat was missed by the crowd. They spoke regarding that.
فَسَأَلَ اللَّهَ تَعَالَى رَدَّ الشَّمْسِ عَلَيْهِ فَرَدَّهَا عَلَيْهِ فَكَانَتْ فِي الْأُفُقِ فَلَمَّا سَلَّمَ الْقَوْمُ غَابَتْ فَسُمِعَ لَهَا وَجِيبٌ شَدِيدٌ هَالَ النَّاسَ ذَلِكَ وَ أَكْثَرُوا التَّهْلِيلَ وَ التَّسْبِيحَ وَ التَّكْبِيرَ وَ مَسْجِدُ الشَّمْسِ بِالصَّاعِدِيَّةِ مِنْ أَرْضِ بَابِلَ شَائِعٌ ذَائِعٌ.
He-asws asked Allah-azwj the Exalted to return the sun to him-asws, so He-azwj Returned it to him-asws, and it was in the horizon. When the people performed Salam, it set, and severe grumbling was heard for it. That terrified the people and they frequented in extolling the Holiness and the glorification and exclaiming the Takbeer; and Masjid Al-Shams is at Al-Sa’idiya from the land of Babel, popular, widely known’’.[123]
وَ عَنِ ابْنِ عَبَّاسٍ بِطُرُقٍ كَثِيرَةٍ أَنَّهُ لَمْ تُرَدَّ الشَّمْسُ إِلَّا لِسُلَيْمَانَ وَصِيِّ دَاوُدَ وَ لِيُوشَعَ وَصِيِّ مُوسَى وَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ وَصِيِّ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ-.
And from Ibn Abbas by a lot of ways,
‘The sun did not return except for Suleyman-as, successor-as of Dawood-as, and for Yoshua-as successor-as of Musa-as, and for Ali-asws Bin Abu Talib-asws successor-asws of Muhammad-saww, may the Salawaat of Allah-azwj be upon them-as all’’.[124]
مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَنْ جَابِرٍ قَالَ: كَلَّمَتِ الشَّمْسُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع سَبْعَ مَرَّاتٍ فَأَوَّلُ مَرَّةٍ قَالَ لَهُ يَا إِمَامَ الْمُسْلِمِينَ اشْفَعْ لِي إِلَى رَبِّي أَنْ لَا يُعَذِّبَنِي وَ الثَّانِيَةُ قَالَتْ مُرْنِي أُحْرِقْ مُبْغِضِيكَ فَإِنِّي أَعْرِفُهُمْ بِسِيمَاهُمْ
Muhammad Bin Muslim, from Abu Ja’far-asws, from Jabir who said, ‘The sun spoke to Ali-asws Bin Abu Talib-asws seven times. The first time it said to him-asws, ‘O Imam-asws of the Muslims, interceded for me to my Lord-azwj that He-azwj should not Punish me’. And the second time it said, ‘Order me to incinerate your-asws haters, for I do recognise them with their markings’.
وَ الثَّالِثَةُ بِبَابِلَ وَ قَدْ فَاتَتْهُ الْعَصْرُ فَكَلَّمَهَا وَ قَالَ لَهَا ارْجِعِي إِلَى مَوْضِعِكِ فَأَجَابَتْهُ بِالتَّلْبِيَةِ وَ الرَّابِعَةُ قَالَ يَا أَيَّتُهَا الشَّمْسُ هَلْ تَعْرِفِينَ لِي خَطِيئَةً قَالَتْ وَ عَزَّةِ رَبِّي لَوْ خَلَقَ اللَّهُ الْخَلْقَ مِثْلَكَ لَمْ يَخْلُقِ النَّارَ
And the third time was at Babel, and Al-Asr Salat had been missed by him-asws, so he-asws spoke to it and said to it: ‘Return to your place!’ It responded with the Talbiyya (‘Here I am at your-asws service!)’ And the fourth time he-asws said: ‘O you sun! Do you know of any sin being for me-asws?’ It said, ‘By the Might of my Lord-azwj! If Allah-azwj had Created the people as being like you-asws, He-azwj would not have Created the Fire!’
وَ الْخَامِسَةُ فَإِنَّهُمُ اخْتَلَفُوا فِي الصَّلَاةِ فِي خِلَافَةِ أَبِي بِكْرٍ فَخَالَفُوا عَلِيّاً فَتَكَلَّمَتِ الشَّمْسُ ظَاهِرَةً فَقَالَتْ الْحَقُّ لَهُ وَ بِيَدِهِ وَ مَعَهُ سَمِعَتْهُ قُرَيْشٌ وَ مَنْ حَضَرَهُ
And the fifth time, they were differing regarding the Salat during the caliphate of Abu Bakr and they opposed Ali-asws. The sun spoke apparently and spoke the right as being for him-asws, and in his-asws hands, and with him-asws. Quraysh heard it along with the ones present.
وَ السَّادِسَةُ حِينَ دَعَاهَا فَأَتَتْهُ بِسَطْلٍ مِنْ مَاءِ الْحَيَاةِ فَتَوَضَّأَ لِلصَّلَاةِ فَقَالَ لَهَا مَنْ أَنْتِ فَقَالَتْ أَنَا الشَّمْسُ الْمُضِيئَةُ وَ السَّابِعَةُ عِنْدَ وَفَاتِهِ حِينَ جَاءَتْ وَ سَلَّمَتْ عَلَيْهِ وَ عَهِدَ إِلَيْهَا وَ عَهِدَتْ إِلَيْهِ.
And the sixth time is when he-asws called it, so it came to him-asws with a bucket of water of life, and he-asws performed wud’u for the Salat. He-asws said to it: ‘Who are you?’ It said, ‘I am the illuminating sun’. And the seventh was during his-asws expiry when it came and greeted unto him-asws, and he-asws pacted to it and it pacted to him-asws’’.[125]
وَ حَدَّثَنِي شِيرَوَيْهِ الدَّيْلَمِيُّ وَ عُبْدُوسٌ الْهَمْدَانِيُّ وَ الْخَطِيبُ الْخُوَارِزْمِيُّ مِنْ كُتُبِهِمْ وَ أَجَازَنِي جَدِّي الْكِيَا شَهْرَآشُوبَ وَ مُحَمَّدٌ الْفَتَّالُ مِنْ كُتُبِ أَصْحَابِنَا نَحْوَ ابْنِ قُولَوَيْهِ وَ الْكَشِّيِّ وَ الْعَبْدَكِيِّ وَ عَنْ سَلْمَانَ وَ أَبِي ذَرٍّ وَ ابْنِ عَبَّاسٍ وَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ لَمَّا فَتَحَ مَكَّةَ وَ انْتَهَيَا إِلَى هَوَازِنَ قَالَ النَّبِيُّ ص قُمْ يَا عَلِيُّ وَ انْظُرْ كَرَامَتَكَ عَلَى اللَّهِ كَلِّمِ الشَّمْسَ إِذَا طَلَعَتْ
And it is narrated to me by Sheyrawiya Al Daylami, and Ubdous Al Hamdani, and Al Khateeb Al Khuwarizmy from their books, and my grandfather sanctioned me from Shehr Ashub, and Muhammad Al Fattal, from the books of our companions, approximate to Ibn Qawlawiya, and Al Kashy, and Al Abdaky,
‘And from Salman-ra, and Abu Zarr-ra, and Ibn Abbas, and Ali-asws Bin Abu Talib-asws: ‘When Makkah was conquered, we ended to Hawazin, the Prophet-saww said: ‘Stand O Ali-asws and look at your-asws prestige to Allah-azwj. Speak to the sun when it emerges!’
فَقَامَ عَلِيٌّ ع وَ قَالَ السَّلَامُ عَلَيْكِ أَيَّتُهَا الْعَبْدُ الدَّائِبُ فِي طَاعَةِ اللَّهِ رَبِّهِ فَأَجَابَتْهُ الشَّمْسُ وَ هِيَ تَقُولُ وَ عَلَيْكَ السَّلَامُ يَا أَخَا رَسُولِ اللَّهِ وَ وَصِيَّهُ وَ حُجَّةَ اللَّهِ عَلَى خَلْقِهِ
Ali-asws stood up and said: ‘Greetings be unto you-asws, O you the servant constantly in obedience of Allah-azwj, its Lord-azwj!’ The sun answered him-asws, and it said, ‘And upon you-asws be the greetings, O brother-asws of Rasool-Allah-saww, and his-saww successor-asws, and Divine Authority of Allah-azwj upon His-azwj Creatures’.
فَانْكَبَّ عَلِيٌّ سَاجِداً شُكْراً لِلَّهِ تَعَالَى فَأَخَذَ رَسُولُ اللَّهِ ص يُقِيمُهُ وَ يَمْسَحُ وَجْهَهُ وَ يَقُولُ قُمْ حَبِيبِي فَقَدْ أَبْكَيْتَ أَهْلَ السَّمَاءِ مِنْ بُكَائِكَ وَ بَاهَى اللَّهُ بِكَ حَمَلَةَ عَرْشِهِ
Ali-asws performed Sajdah of thanks to Allah-azwj the Exalted, and Rasool-Allah-saww took to standing him-asws up and wiped his-asws face, and he-asws said: ‘Stand, my-saww beloved! The inhabitants of the sky are crying from your-asws crying and Allah-azwj is Boasting with you-asws to the bearers of His-azwj Throne’.
ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنِي عَلَى سَائِرِ الْأَنْبِيَاءِ وَ أَيَّدَنِي بِوَصِيَّةِ سَيِّدِ الْأَوْصِيَاءِ ثُمَّ قَرَأَ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً الْآيَةَ.
Then he-saww said: ‘The Praise is for Allah-azwj Who Merited me-saww over the rest of the Prophets-as and Aided me-asws with the successorship of chief of the successors-as’. Then he-saww recited: And to Him submit the ones is in the skies and the earth, willingly and unwillingly, [3:83] – the Verse’’.[126]
11- جا، المجالس للمفيد الْمَرْزُبَانِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْمَكِّيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ حَنْبَلٍ قَالَ أُخْبِرْتُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ شَرِيكٍ عَنْ أَبِيهِ عَنْ عُرْوَةَ بْنِ عَبْدِ اللَّهِ بْنِ بَشِيرٍ الْجُعْفِيِّ قَالَ: دَخَلْتُ عَلَى فَاطِمَةَ بِنْتِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ هِيَ عَجُوزٌ كَبِيرَةٌ وَ فِي عُنُقِهَا خَرَزٌ وَ فِي يَدِهَا مَسَكَتَانِ فَقَالَتْ يُكْرَهُ لِلنِّسَاءِ أَنْ يَتَشَبَّهْنَ بِالرِّجَالِ
(The book) ‘Al Majaalis’ of Al Mufeed – Al Marzubany, from Ahmad Bin Muhammad Bin Isa Al Makky, from Abdul Rahman Bin Muhammad Bin Hanbal who said, ‘I am informed from Abdul Rahman Bin Shareek, from his father, from Urwah Bin Abdullah Bin Bashir Al Jufy who said,
‘I entered to see (Syeda) Fatima-asws daughter-as of Ali-asws Bin Abu Talib-asws, and she was an aged old woman, and in her neck was a beaded necklace and in her hand were two bracelets. She said, ‘It is disliked for the women to resemble with the men’.
ثُمَّ قَالَتْ حَدَّثَتْنِي أَسْمَاءُ بِنْتُ عُمَيْسٍ قَالَتْ أَوْحَى اللَّهُ إِلَى نَبِيِّهِ مُحَمَّدٍ ص فَتَغَشَّاهُ الْوَحْيُ فَسَتَرَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ بِثَوْبِهِ حَتَّى غَابَتِ الشَّمْسُ فَلَمَّا سُرِّيَ عَنْهُ ع قَالَ يَا عَلِيُّ مَا صَلَّيْتَ الْعَصْرَ
Then she said, ‘Asma Bint Umeys narrated to me saying, ‘Allah-azwj Revealed to His-azwj Prophet-saww Muhammad-saww, and the Revelation overwhelmed him. Ali-asws Bin Abu Talib-asws concealed him-saww with his-asws cloth until the sun had set. When he-saww recovered from it, he-saww said: ‘Do you-asws not pray Al-Asr?’
قَالَ يَا رَسُولَ اللَّهُ اشْتَغَلْتُ عَنْهَا فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ ارْدُدِ الشَّمْسَ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ وَ قَدْ كَانَتْ غَابَتْ فَرَجَعَتْ حَتَّى بَلَغَتِ الشَّمْسُ حُجْرَتِي وَ نِصْفَ الْمَسْجِدِ.
He-asws said: ‘O Rasool-Allah-saww! I-asws was too pre-occupied from it’. Rasool-Allah-saww said: ‘O Allah-azwj! Return the sun to Ali-asws Bin Abu Talib-asws’, and it had already set. It returned until the sun (shine) reached my room and half the Masjid’’.[127]
12- لي، الأمالي للصدوق الْقَطَّانُ عَنِ الْقَاسِمِ بْنِ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ يَحْيَى الْكُوفِيِّ عَنْ أَبِي قَتَادَةَ عَنْ جَعْفَرِ بْنِ بُرْقَانَ عَنْ مَيْمُونِ بْنِ مِهْرَانَ عَنْ زَاذَانَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا فَتَحَ اللَّهُ عَزَّ وَ جَلَّ مَكَّةَ خَرَجْنَا وَ نَحْنُ ثَمَانِيَةُ آلَافِ رَجُلٍ فَلَمَّا أَمْسَيْنَا صِرْنَا عَشَرَةَ آلَافٍ مِنَ الْمُسْلِمِينَ فَرَفَعَ رَسُولُ اللَّهِ ص الْهِجْرَةَ فَقَالَ لَا هِجْرَةَ بَعْدَ فَتْحِ مَكَّةَ
(The book) ‘Al Amaali’ of Al Sadouq – Al Qattan, from Al Qasim Bin Al Abbas, from Ahmad Bin Yahya Al Kufy, from Abu Qatadah, from Ja’far Bin Burqan, from Maymoun Bin Mihran, from Zazan, from Ibn Abbas who said,
‘When Allah-azwj Mighty and Majestic Caused Makkah to be conquered, we went out, and we were eight thousand men. When evening came, we had become ten thousand from the Muslims. Rasool-Allah-saww raised the emigration (no longer applicable). He-saww said: ‘There is no emigration after conquest of Makkah’’.
قَالَ ثُمَّ انْتَهَيْنَا إِلَى هَوَازِنَ فَقَالَ النَّبِيُّ ص لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع يَا عَلِيُّ قُمْ فَانْظُرْ كَرَامَتَكَ عَلَى اللَّهِ عَزَّ وَ جَلَّ كَلِّمِ الشَّمْسَ إِذَا طَلَعَتْ
He (the narrator) said, ‘Then we ended to Hawazin. The Prophet-saww said to Ali-asws Bin Abu Talib-asws: ‘O Ali-asws! Stand and look at your-asws prestige to Allah-azwj Mighty and Majestic. Speak to the sun when it emerges!’
قَالَ ابْنُ عَبَّاسٍ وَ اللَّهِ مَا حَسَدْتُ أَحَداً إِلَّا عَلِيَّ بْنَ أَبِي طَالِبٍ ع فِي ذَلِكَ الْيَوْمِ وَ قُلْتُ لِلْفَضْلِ قُمْ نَنْظُرْ كَيْفَ يُكَلِّمُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع الشَّمْسَ فَلَمَّا طَلَعَتِ الشَّمْسُ قَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- فَقَالَ السَّلَامُ عَلَيْكِ أَيَّتُهَا الْعَبْدُ الصَّالِحُ الدَّائِبُ فِي طَاعَةِ اللَّهِ رَبِّهِ
Ibn Abbas said, ‘By Allah-azwj! I did not envy except Ali-asws Bin Abu Talib-asws on that day and I said to Al-Fazl, ‘Stand, we shall look at how Ali-asws Bin Abu Talib-asws speaks to the sun’. When the sun emerged, Ali-asws Bin Abu Talib-asws stood up and said: ‘The greetings be unto you, O you righteous servant, the constant in obedience of Allah-azwj, its Lord-azwj!’
فَأَجَابَتْهُ الشَّمْسُ وَ هِيَ تَقُولُ وَ عَلَيْكَ السَّلَامُ يَا أَخَا رَسُولِ اللَّهِ ص وَ وَصِيَّهُ وَ حُجَّةَ اللَّهِ عَلَى خَلْقِهِ
The sun answered him-asws and it said, ‘And upon you-asws be the greetings, O brother-asws of Rasool-Allah-saww and his-saww successor-asws, and Divine Authority of Allah-azwj upon His-azwj creatures!’
قَالَ فَانْكَبَّ عَلِيٌّ ع سَاجِداً شُكْراً لِلَّهِ عَزَّ وَ جَلَّ قَالَ فَوَ اللَّهِ لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ص قَامَ فَأَخَذَ بِرَأْسِ عَلِيٍّ ع يُقِيمُهُ وَ يَمْسَحُ وَجْهَهُ وَ يَقُولُ قُمْ حَبِيبِي فَقَدْ أَبْكَيْتَ أَهْلَ السَّمَاءِ مِنْ بُكَائِكَ وَ بَاهَى اللَّهُ عَزَّ وَ جَلَّ بِكَ حَمَلَةَ عَرْشِهِ.
He (the narrator) said, ‘Ali-asws fell to perform Sajdah of thanks to Allah-azwj Mighty and Majestic. By Allah-azwj! I saw Rasool-Allah-saww stand and hold the head of Ali-asws standing him-asws up and caressing his-asws face and saying: ‘Stand, my-saww beloved, for the people of the sky are crying to your-asws crying, and Allah-azwj Mighty and Majestic is Boasting with you-asws to the bearers of His-azwj Throne’’.[128]
13- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي الْمِقْدَامِ عَنْ جُوَيْرِيَةَ بْنِ مُسْهِرٍ قَالَ: أَقْبَلْنَا مَعَ أَمِيرِ الْمُؤْمِنِينَ ع مِنْ قَتْلِ الْخَوَارِجِ حَتَّى إِذَا قَطَعْنَا فِي أَرْضِ بَابِلَ حَضَرَتْ صَلَاةُ الْعَصْرِ قَالَ فَنَزَلَ أَمِيرُ الْمُؤْمِنِينَ ع وَ نَزَلَ النَّاسُ
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Abdullah Bin Bahr, from Abdullah Bin Muskan, from Abu Baseer, from Abu Al Miqdam, from Juweyria Bin Mus’har who said,
‘We were with Amir Al-Momineen-asws from battling the Khawarijites until when we came to the land of Babel. It was time for the Asr (mid-afternoon) Salat. Amir Al-Momineen-asws descended, and the people descended.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا أَيُّهَا النَّاسُ إِنَّ هَذِهِ الْأَرْضَ مَلْعُونَةٌ وَ قَدْ عُذِّبَتْ مِنَ الدَّهْرِ ثَلَاثَ مَرَّاتٍ وَ هِيَ إِحْدَى الْمُؤْتَفِكَاتِ- وَ هِيَ أَوَّلُ أَرْضٍ عُبِدَ فِيهَا وَثَنٌ
Amir Al-Momineen-asws said: ‘O you people! This is an accursed land and will be in torment three times, and this is one of the Al-Mowtafaqaat, and it is the first land in which the idol was worshipped.
إِنَّهُ لَا يَحِلُّ لِنَبِيٍّ وَ لِوَصِيِّ نَبِيٍّ أَنْ يُصَلِّيَ فِيهَا فَأَمَرَ النَّاسَ فَمَالُوا عَنْ جَنْبَيِ الطَّرِيقِ يُصَلُّونَ وَ رَكِبَ بَغْلَةَ رَسُولِ اللَّهِ فَمَضَى عَلَيْهَا
It is not permitted for the Prophet-saww or the successor-asws of the Prophet-saww to pray Salat therein’. He-asws ordered the people to deviate from the side of the road to pray Salat, and he-asws rode the mule of Rasool-Allah-saww and went towards it.
قَالَ جُوَيْرِيَةُ فَقُلْتُ وَ اللَّهِ لَأَتْبَعَنَّ أَمِيرَ الْمُؤْمِنِينَ وَ لَأُقَلِّدَنَّهُ صَلَاتِيَ الْيَوْمَ قَالَ فَمَضَيْتُ خَلْفَهُ فَوَ اللَّهِ مَا جُزْنَا جِسْرَ سُورَاءَ حَتَّى غَابَتِ الشَّمْسُ قَالَ فَسَبَبْتُهُ أَوْ هَمَمْتُ أَنْ أَسُبَّهُ
Juweiriya said, ‘I said, ‘By Allah-azwj, I will follow Amir Al-Momineen-asws and will imitate him-asws in Salat today’. I went behind him-asws, and, by Allah-azwj, we did not come to a bridge or fence until the Sun disappeared’. I found a reason and resolved to revile him-asws.
قَالَ فَقَالَ يَا جُوَيْرِيَةُ أَذِّنْ قَالَ فَقُلْتُ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ فَنَزَلَ نَاحِيَةً فَتَوَضَّأَ ثُمَّ قَامَ فَنَطَقَ بِكَلَامٍ لَا أَحْسَبُهُ إِلَّا بِالْعِبْرَانِيَّةِ
He (the narrator) said, ‘He-asws said: ‘O Juweiriya, Call the Azan (call for Salat)’. I said, ‘Yes, O Amir Al-Momineen-asws’. He-asws descended towards an area and performed ablution, then stood up and spoke in a speech that I could not classify it except for (something like) Hebrew.
ثُمَّ نَادَى بِالصَّلَاةِ فَنَظَرْتُ وَ اللَّهِ إِلَى الشَّمْسِ قَدْ خَرَجَتْ مِنْ بَيْنِ جَبَلَيْنِ لَهَا صَرِيرٌ فَصَلَّى الْعَصْرَ وَ صَلَّيْتُ مَعَهُ
Then he-asws called for the Salat. By Allah-azwj, I looked at the Sun and it had come out from between the two mountains with a creaking/thudding sound. He-asws Prayed Al-Asr, and I prayed Salat with him-asws.
قَالَ فَلَمَّا فَرَغْنَا مِنَ الصَّلَاةِ عَادَ اللَّيْلُ كَمَا كَانَ فَالْتَفَتَ إِلَيَّ فَقَالَ يَا جُوَيْرِيَةَ بْنَ مُسْهِرٍ إِنَّ اللَّهَ يَقُولُ فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ فَإِنِّي سَأَلْتُ اللَّهَ بِاسْمِهِ الْعَظِيمِ فَرَدَّ عَلَيَّ الشَّمْسَ.
He (the narrator) said, ‘So when he-asws had finished his-asws Salat, the night came back as it was before. He-asws turned towards me and said: ‘O Juweiriya Bin Mas’har, surely, Allah-azwj has Said: Therefore Glorify the Name of your Lord, the Magnificent [56:96]. I-asws asked Allah-azwj by His-azwj Magnificent Name, so He-azwj Returned the sun for me-asws’’.[129]
14- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ جُوَيْرِيَةَ يَقُولُ أَسْرَى عَلِيٌّ بِنَا مِنْ كَرْبَلَاءَ إِلَى الْفُرَاتِ فَلَمَّا صِرْنَا بِبَابِلَ قَالَ لِي أَيَّ مَوْضِعٍ يُسَمَّى هَذَا يَا جُوَيْرِيَةُ قُلْتُ هَذِهِ بَابِلُ يَا أَمِيرَ الْمُؤْمِنِينَ- قَالَ أَمَا إِنَّهُ لَا يَحِلُّ لِنَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ أَنْ يُصَلِّيَ بِأَرْضٍ قَدْ عُذِّبَتْ مَرَّتَيْنِ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Abdullah Bin Jabala, from Abu Al Jaroud who said, ‘I heard Juweyria saying,
‘Ali-asws hurried with us from Karbala to the Euphrates. When we came to be at Babel, he-asws said to me: ‘What is this place called, O Juweyria?’ I said, ‘This is Babel, O Amir Al-Momineen-asws!’ He-asws said: ‘But, it is neither Permissible for a Prophet-as nor for a successor-as of a Prophet-as that he-as prays Salat in a land which has been Punished twice’.
قَالَ قُلْتُ هَذِهِ الْعَصْرُ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَدْ وَجَبَتِ الصَّلَاةُ يَا أَمِيرَ الْمُؤْمِنِينَ
He (the narrator) said, ‘I said, ‘This is Al-Asr (afternoon), O Amir Al-Momineen-asws, so the Salat is Obligated O Amir Al-Momineen-asws’.
قَالَ قَدْ أَخْبَرْتُكَ أَنَّهُ لَا يَحِلُّ لِنَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ أَنْ يُصَلِّيَ بِأَرْضٍ قَدْ عُذِّبَتْ مَرَّتَيْنِ وَ هِيَ تَتَوَقَّعُ الثَّالِثَةَ إِذَا طَلَعَ كَوْكَبُ الذَّنَبِ وَ عُقِدَ جِسْرُ بَابِلَ قَتَلُوا عَلَيْهِ مِائَةَ أَلْفٍ تَخُوضُهُ الْخَيْلُ إِلَى السَّنَابِكِ
He-asws said: ‘I-asws have already informed you that it is neither Permissible for a Prophet-as nor a successor-as of a Prophet-as that he-as prays Salat in a land which has been Punished twice, and it is anticipated for the third time when the star (with) the tail will emerge, and a bridge of Babel would be solidified, one hundred thousand would be killed upon it. The cavalry would go on it to the outskirts’.
قَالَ جُوَيْرِيَةُ وَ اللَّهِ لَأُقَلِّدَنَّ صَلَاتِيَ الْيَوْمَ أَمِيرَ الْمُؤْمِنِينَ ع وَ عَطَفَ عَلِيٌّ ع بِرَأْسِ بَغْلَةِ رَسُولِ اللَّهِ ص الدُّلْدُلِ حَتَّى جَازَ سُورَاءَ قَالَ لِي أَذِّنْ بِالْعَصْرِ يَا جُوَيْرِيَةُ فَأَذَّنْتُ وَ خَلَا عَلَى نَاحِيَةٍ
Juweyria said, ‘I said (to myself), ‘By Allah-azwj! Today I will emulate my Salat to Amir Al-Momineen-asws’ and Ali-asws twisted with the mule of Rasool-Allah-saww, Al-Duldul, until he-asws crossed over the bridge. He-asws said to me: ‘Proclaim the Azaan for Al-Asr (Salat), O Juweyria!’ I proclaimed Azaan and isolated to a corner.
فَتَكَلَّمَ بِكَلَامٍ لَهُ سُرْيَانِيٍّ أَوْ عِبْرَانِيٍّ فَرَأَيْتُ لِلشَّمْسِ صَرِيراً وَ انْقِضَاضاً حَتَّى عَادَتْ بَيْضَاءَ نَقِيَّةً قَالَ ثُمَّ قَالَ أَقِمْ فَأَقَمْتُ ثُمَّ صَلَّى بِنَا فَصَلَّيْنَا مَعَهُ فَلَمَّا سَلَّمَ اشْتَبَكَتِ النُّجُومُ فَقُلْتُ وَصِيُّ نَبِيٍّ وَ رَبِّ الْكَعْبَةِ.
He-asws spoke with a speech of his-asws, either Assyrian or Hebrew, and I saw the screeching for the sun and a swooping until it returned to be pure white. Then he-asws said: ‘Stand!’ I stood up, then he-asws prayed leading us, and we prayed Salat with him-asws. When he-asws performed Salaam, the stars appeared, so I said, ‘A successor-asws of a Prophet-saww, by Lord-azwj of the Kabah!’’[130]
15- يج، الخرائج و الجرائح رُوِيَ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ قَالَتْ إِنَّ عَلِيّاً بَعَثَهُ رَسُولُ اللَّهِ ص فِي حَاجَةٍ فِي غَزْوَةِ حُنَيْنٍ وَ قَدْ صَلَّى النَّبِيُّ ص الْعَصْرَ وَ لَمْ يُصَلِّهَا عَلِيٌّ ع- فَلَمَّا رَجَعَ وَضَعَ رَسُولُ اللَّهِ ص رَأْسَهُ فِي حَجْرِ عَلِيٍّ وَ رَفَعَهُ وَ إِنَّ رَسُولَ اللَّهِ ص قَدْ أُوحِيَ إِلَيْهِ فَجَلَّلَهُ بِثَوْبِهِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Asma Bint Umeys who said,
‘Ali-asws, Rasool-Allah-saww sent him-asws regarding a need in the battle of Hunayn, and the Prophet-saww had prayed Al-Asr and Ali-asws had not prayed it yet. When he-asws returned, Rasool-Allah-saww placed his-saww head in the lap of Ali-asws and raised it, and that Rasool-Allah-saww had been Revealed to. So, he-asws covered him-saww with his-asws cloth.
فَلَمْ يَزَلْ كَذَلِكَ حَتَّى كَادَتِ الشَّمْسُ تَغِيبُ ثُمَّ إِنَّهُ سُرِّيَ عَنِ النَّبِيِّ ص فَقَالَ أَ صَلَّيْتَ يَا عَلِيُّ قَالَ لَا قَالَ النَّبِيُّ ص اللَّهُمَّ رُدَّ عَلَى عَلِيٍّ الشَّمْسَ فَرَجَعَتْ حَتَّى بَلَغَتْ نِصْفَ الْمَسْجِدِ قَالَتْ أَسْمَاءُ وَ ذَلِكَ بِالصَّهْبَاءِ مَوْضِعِ طُلُوعٍ.
He-saww did not cease to be like that until the sun had almost set. Then there was an awakening from the Prophet-saww. He-saww said: ‘Have you-asws prayed, O Ali-asws?’ He-asws said: ‘No’. The Prophet-saww said: ‘O Allah-azwj! Return the sun unto Ali-asws!’ It returned until it (sunshine) reached half the Masjid’. Asma said, ‘And that was with the redness in the place of emergence’’.[131]
16- مِنْ عُيُونِ الْمُعْجِزَاتِ الْمَنْسُوبِ إِلَى السَّيِّدِ الْمُرْتَضَى رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنِي ابْنُ عَبَّاسٍ الْجَوْهَرِيُّ عَنْ أَبِي طَالِبٍ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدٍ الْأَنْبَارِ عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ يَزِيدَ التُّسْتَرِيِّ عَنْ أَبِي سَمِينَةَ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ سَمِعْتُ أَبَا ذَرٍّ جُنْدَبَ بْنَ جُنَادَةَ الْغِفَارِيَّ قَالَ: رَأَيْتُ السَّيِّدَ مُحَمَّداً ص وَ قَدْ قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع ذَاتَ لَيْلَةٍ إِذَا كَانَ غَداً اقْصِدْ إِلَى جِبَالِ الْبَقِيعِ وَ قِفْ عَلَى نَشَزٍ مِنَ الْأَرْضِ فَإِذَا بَزَغَتِ الشَّمْسُ فَسَلِّمْ عَلَيْهَا فَإِنَّ اللَّهَ تَعَالَى قَدْ أَمَرَهَا أَنْ تُجِيبَكَ بِمَا فِيكَ
From (the book) ‘Uyoon Al Mojizaat attributed to the Seyyid Al Murtaza who said, ‘It is narrated to me by Ibn Abbas Al Jowhary, from Abu Talib Ubeydullah Bin Muhammad Al Anbar, from Abu Al-Husayn Muhammad Bin Yazeed Al Tustary, from Abu Sameena Muhammad Bin Ali Al Sayrafi, from Ibrahim Bin Umar Al Yamani, from Hammad Bin Isa, from Umar Bin Uzina, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilali who said,
‘I heard Abu Zarr Jundab Bin Junadah Al-Ghifari-ra saying, ‘I-ra saw the Seyyid Muhammad-saww, and he-saww said to Amir Al-Momineen-asws one night: ‘When it will be the morning, head towards mount Al-Baqie and pause at a high place from the ground. When the sun emerges, greet unto it, for Allah-azwj the Exalted has Commanded it to answer you-asws with what is regarding you-asws’.
فَلَمَّا كَانَ مِنَ الْغَدِ خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ع وَ مَعَهُ أَبُو بَكْرٍ وَ عُمَرُ وَ جَمَاعَةٌ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ حَتَّى وَافَى الْبَقِيعَ وَ وَقَفَ عَلَى نَشَزٍ مِنَ الْأَرْضِ فَلَمَّا طَلَعَتِ الشَّمْسُ قَالَ ع السَّلَامُ عَلَيْكَ يَا خَلْقَ اللَّهِ الْجَدِيدَ الْمُطِيعَ لَهُ
When it was the next morning, Amir Al-Momineen-asws went out and with him-asws were Abu Bakr and Umar and a group of the Emigrants and the Helpers, until he-asws came to Al-Baqie and stood upon a high place from the ground. When the sun emerged, he-asws said: ‘The greetings be unto you-asws, O creature of Allah-azwj, the new, the obedient to Him-azwj!’
فَسَمِعُوا دَوِيّاً مِنَ السَّمَاءِ وَ جَوَابَ قَائِلٍ يَقُولُ وَ عَلَيْكَ السَّلَامُ يَا أَوَّلُ يَا آخِرُ يَا ظَاهِرُ يَا بَاطِنُ يَا مَنْ هُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
They heard a rumbling from the sky and answer of a speaker saying, ‘And upon you-asws be the greetings, O first, O last, O apparent, O esoteric, O one who is a knower of all things!’
فَلَمَّا سَمِعَ أَبُو بَكْرٍ وَ عُمَرُ وَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ كَلَامَ الشَّمْسِ صَعِقُوا ثُمَّ أَفَاقُوا بَعْدَ سَاعَاتِهِمْ وَ قَدِ انْصَرَفَ أَمِيرُ الْمُؤْمِنِينَ عَنِ الْمَكَانِ فَوَافَوْا رَسُولَ اللَّهِ ص مَعَ الْجَمَاعَةِ وَ قَالُوا أَنْتَ تَقُولُ إِنَّ عَلِيّاً بَشَرٌ مِثْلُنَا وَ قَدْ خَاطَبَتْهُ الشَّمْسُ بِمَا خَاطَبَ بِهِ الْبَارِئُ نَفْسَهُ
When Abu Bakr, and Umar, and the Emigrants, and the Helpers heard the speech of the sun, they swooned (passed out). Then they came around after a while, and Amir-ul-Momineen-asws had left from the place. So they came to the Messenger of Allah-saww along with the group and said, ‘You-saww said that Ali-asws is a human similar to others, but when he-asws addressed the sun, the sun answered to him-asws by what the Creator-azwj (Allah-azwj) is Himself-azwj addressed by?’
فَقَالَ النَّبِيُّ ص وَ مَا سَمِعْتُمُوهُ مِنْهَا فَقَالُوا سَمِعْنَاهَا تَقُولُ السَّلَامُ عَلَيْكَ يَا أَوَّلُ قَالَ صَدَقَتْ هُوَ أَوَّلُ مَنْ آمَنَ بِي
The Prophet-saww said: ‘And what did you all hear from it?’ They said, ‘We heard it say, ‘Peace be upon you-asws, O the first!’ He-saww said: ‘It spoke the truth, he-asws is the first one to believe in me-saww’.
فَقَالُوا سَمِعْنَاهَا تَقُولُ يَا آخِرُ قَالَ صَدَقَتْ هُوَ آخِرُ النَّاسِ عَهْداً بِي يُغَسِّلُنِي وَ يُكَفِّنُنِي وَ يُدْخِلُنِي قَبْرِي
They said, ‘We heard it saying, ‘O last!’ He-saww said: ‘It spoke the truth. He-asws will be last of the people having a pact with me-saww, washing me-saww, and inserting me-saww in my-saww grave’.
فَقَالُوا سَمِعْنَاهَا تَقُولُ يَا ظَاهِرُ قَالَ صَدَقَتْ بَطْنُ سِرِّي كُلِّهِ لَهُ
They said, ‘We heard it saying, ‘O apparent!’ He-saww said: ‘It spoke the truth. The Esoteric of all my-saww secrets are for him-asws’.
قَالُوا سَمِعْنَاهَا تَقُولُ يَا مَنْ هُوَ بِكُلِّ شَيْءٍ عَلِيمٌ قَالَ صَدَقَتْ هُوَ الْعَالِمُ بِالْحَلَالِ وَ الْحَرَامِ وَ الْفَرَائِضِ وَ السُّنَنِ وَ مَا شَاكَلَ ذَلِكَ
They said, ‘We heard it saying, ‘O one who is a knower of all things!’ He-saww said: ‘It spoke the truth. He-asws is the knower of the Permissible(s) and the Prohibitions, and the Obligations, and the Sunnahs, and whatever resembles that’.
فَقَامُوا كُلُّهُمْ وَ قَالُوا لَقَدْ أَوْقَعَنَا مُحَمَّدٌ ص فِي طَخْيَاءَ وَ خَرَجُوا مِنْ بَابِ الْمَسْجِدِ وَ قَالَ فِي ذَلِكَ أَبُو مُحَمَّدٍ الْعَوْنِيُ
| إِمَامِي كَلِيمُ الشَّمْسِ رَاجِعُ نُورِهَا | فَهَلْ لِكَلِيمِ الشَّمْسِ فِي الْقَوْمِ مِنْ مِثْلٍ |
They stood up, all of them, and said, ‘Muhammad-saww has made us fall into darkness’, and they exited from the Masjid. And Abu Muhammad Al-Awny said (a couplet), ‘My Imam-asws spoke to the sun, returning its light. So, is there an example of any speaker to the sun among the people?’’[132]
17- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ سَهْلٍ الْعَطَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي زُرْعَةَ عَبْدِ اللَّهِ بْنِ عَبْدِ الْكَرِيمِ عَنْ قَبِيصَةَ بْنِ عُقْبَةَ عَنْ سُفْيَانَ بْنِ يَحْيَى عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: لَقِيتُ عَمَّاراً فِي بَعْضِ سِكَكِ الْمَدِينَةِ فَسَأَلْتُهُ عَنِ النَّبِيِّ ص فَأَخْبَرَ أَنَّهُ فِي مَسْجِدِهِ فِي مَلَإٍ مِنْ قَوْمِهِ وَ أَنَّهُ لَمَّا صَلَّى الْغَدَاةَ أَقْبَلَ عَلَيْنَا
(The book) ‘Kanz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Muhammad Bin Sahl Al Attar, from Ahmad Bin Muhammad, from Abu Zur’ah Abdullah Bin Abdul Kareem, from Qabeysa Bin Uqba, from Sufyan Bin yahya, from Jabir Bin Abdullah who said,
‘I met Ammar-ra in one of the markets of Al-Medina, so I asked him-ra about the Prophet-saww. He-ra informed that he-saww was in his-saww Masjid among am assembly of his-saww people, and when he-saww has prayed the morning Salat, he-saww will be coming to us’.
فَبَيْنَا نَحْنُ كَذَلِكَ وَ قَدْ بَزَغَتِ الشَّمْسُ إِذْ أَقْبَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَامَ إِلَيْهِ النَّبِيُّ ص فَقَبَّلَ بَيْنَ عَيْنَيْهِ وَ أَجْلَسَهُ إِلَى جَنْبِهِ حَتَّى مَسَّتْ رُكْبَتَاهُ رُكْبَتَيْهِ ثُمَّ قَالَ يَا عَلِيُّ قُمْ لِلشَّمْسِ فَكَلِّمْهَا فَإِنَّهَا تُكَلِّمُكَ
While we were like that, and the sun had risen, when Ali-asws Bin Abu Talib-asws came. The Prophet-saww stood to him-asws and kissed between his-asws eyes and made him-asws to be seated to his-saww side until his-saww knees touched his-asws knees, then he-saww said: ‘O Ali-asws! Stand to the sun and speak to it, for it will speak to you-asws’.
فَقَامَ أَهْلُ الْمَسْجِدِ وَ قَالُوا أَ تَرَى عَيْنَ الشَّمْسِ تُكَلِّمُ عَلِيّاً وَ قَالَ بَعْضٌ لَا زَالَ يَرْفَعُ حَسِيسَةَ ابْنِ عَمِّهِ وَ يُنَوِّهُ بِاسْمِهِ
The people of the Masjid stood up and said, ‘Do you see that the eye of the sun would speak to Ali-asws?’ And some said, ‘He-saww has not ceased to raise the position of the son-asws of his-saww uncle-as and raising his-asws voice to be louder’.
إِذْ خَرَجَ عَلِيٌّ ع فَقَالَ لِلشَّمْسِ كَيْفَ أَصْبَحْتَ يَا خَلْقَ اللَّهِ فَقَالَتْ بِخَيْرٍ يَا أَخَا رَسُولِ اللَّهِ يَا أَوَّلُ يَا آخِرُ يَا ظَاهِرُ يَا بَاطِنُ يَا مَنْ هُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
Then Ali-asws came out and said to the sun: ‘How are you, O creature of Allah-azwj?’ It said, ‘With goodness, O brother-asws of Rasool-Allah-saww! O first! O last! O apparent! O esoteric! O one who is a knower of all things!’
فَرَجَعَ عَلِيٌّ ع إِلَى النَّبِيِّ فَتَبَسَّمَ النَّبِيُّ ص فَقَالَ يَا عَلِيُّ تُخْبِرُنِي أَوْ أُخْبِرُكَ فَقَالَ مِنْكَ أَحْسَنُ يَا رَسُولَ اللَّهِ
Ali-asws returned to the Prophet-saww. The Prophet-saww smiled and said: ‘Will you-asws inform me-saww or shall I-saww inform you-asws?’ He-asws said: ‘It is better from you-saww, O Rasool-Allah-saww!’
فَقَالَ النَّبِيُّ ص أَمَّا قَوْلُهَا لَكَ يَا أَوَّلُ فَأَنْتَ أَوَّلُ مَنْ آمَنَ بِاللَّهِ وَ قَوْلُهَا يَا آخِرُ فَأَنْتَ آخِرُ مَنْ يُعَايِنُنِي عَلَى مَغْسَلِي وَ قَوْلُهَا يَا ظَاهِرُ فَأَنْتَ آخِرُ مَنْ يَظْهَرُ عَلَى مَخْزُونِ سِرِّي وَ قَوْلُهَا يَا بَاطِنُ فَأَنْتَ الْمُسْتَبْطِنُ لِعِلْمِي
The Prophet-saww said: ‘As for its words to you-asws, ‘O first!’ So, you-asws were the first one to believe in Allah-azwj. And its words, ‘O last!’ So, you-asws will be the last one to assist me-saww upon washing me-asws. And its words, ‘O apparent!’ So, you-asws will be the last one to reveal upon my-saww hidden secrets’. And its words, ‘O esoteric!’ You-asws are the esoteric of my-saww knowledge.
وَ أَمَّا الْعَلِيمُ بِكُلِّ شَيْءٍ فَمَا أَنْزَلَ اللَّهُ تَعَالَى عِلْماً مِنَ الْحَلَالِ وَ الْحَرَامِ وَ الْفَرَائِضِ وَ الْأَحْكَامِ التَّنْزِيلِ وَ التَّأْوِيلِ وَ النَّاسِخِ وَ الْمَنْسُوخِ وَ الْمُحْكَمِ وَ الْمُتَشَابِهِ وَ الْمُشْكِلِ إِلَّا وَ أَنْتَ بِهِ عَلِيمٌ
And as for, ‘the knower of all things’, Allah-azwj the Exalted has not Revealed any knowledge of the Permissible(s), and the Prohibitions, and the Obligations, and the Rulings of the Revelation and the interpretation, and the Abrogating (Verses) and the Abrogated, and the Decisive (Verses) and the allegorical and the difficult, except and you-asws are a knower with it.
فَلَوْ لَا أَنْ تَقُولَ فِيكَ طَائِفَةٌ مِنْ أُمَّتِي مَا قَالَتِ النَّصَارَى فِي عِيسَى لَقُلْتُ فِيكَ مَقَالًا لَا تَمُرُّ بِمَلَإٍ إِلَّا أَخَذُوا التُّرَابَ مِنْ تَحْتِ قَدَمَيْكَ يَسْتَشْفُونَ بِهِ
Had it not been that a group from my-saww community would be saying regarding you-asws what the Christian said regarding Isa-as, I-saww would say such words regarding you-asws that you-asws would not have passed by any assembly, except and they would have taken the soil from beneath your-asws feet to be healed by it’’.
قَالَ جَابِرٌ فَلَمَّا فَرَغَ عَمَّارٌ مِنْ حَدِيثِهِ أَقْبَلَ سَلْمَانُ فَقَالَ عَمَّارٌ وَ هَذَا سَلْمَانُ كَانَ مَعَنَا فَحَدَّثَنِي سَلْمَانُ كَمَا حَدَّثَنِي عَمَّارٌ.
Jabir said, ‘When Ammar-ra was free from his-ra Hadeeth, Salman-ra came, so Ammar-ra said, ‘And this is Salman-ra who was with us’. So, Salman-ra narrated to me like what Ammar-ra had narrated to me’’.[133].
18- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ عَلِيِّ بْنِ حَكِيمٍ عَنِ الرَّبِيعِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ حَسَنٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ صَلَّى اللَّهُ عَلَيْهِمَا قَالَ: بَيْنَا النَّبِيُّ ص ذَاتَ يَوْمٍ وَ رَأْسُهُ فِي حَجْرِ عَلِيٍّ ع إِذْ نَامَ رَسُولُ اللَّهِ ص وَ لَمْ يَكُنْ عَلِيٌّ ع صَلَّى الْعَصْرَ فَقَامَتِ الشَّمْسُ تَغْرُبُ فَانْتَبَهَ رَسُولُ اللَّهِ فَذَكَرَ لَهُ عَلِيٌّ ع شَأْنَ صَلَاتِهِ فَدَعَا اللَّهَ فَرَدَّ عَلَيْهِ الشَّمْسَ كَهَيْئَتِهَا فِي وَقْتِ الْعَصْرِ
(The books) ‘Kanz Jamie Al Fawaid’, and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Abdul Aziz Bin Yahya, from Muhammad Bin Zakariya, from Ali Bin Hakeem, from Al Rabie Bin Abdullah, from Abdullah Bin Hassan,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon them-asws both, said: ‘One day while the Prophet-saww had his-saww head in the lap of Ali-asws, when Rasool-Allah-saww fell asleep, and Ali-asws did not happen to pray Al-Asr. The sun stood to set, and Rasool-Allah-saww woke up, so Ali-asws mentioned to him-saww the concern of his-asws Salat. He-saww supplicated to Allah-azwj and the sun returned to him-asws like its appearance during the time of Al-Asr Salat’.
وَ ذَكَرَ حَدِيثَ رَدِّ الشَّمْسِ فَقَالَ يَا عَلِيُّ قُمْ فَسَلِّمْ عَلَى الشَّمْسِ وَ كَلِّمْهَا فَإِنَّهَا سَتُكَلِّمُكَ فَقَالَ لَهُ يَا رَسُولَ اللَّهِ كَيْفَ أُسَلِّمُ عَلَيْهَا قَالَ قُلْ السَّلَامُ عَلَيْكِ يَا خَلْقَ اللَّهِ
And he-asws mentioned the Hadeeth of the return of the sun: ‘He-saww said: ‘O Ali-asws! Stand and greet the sun and speak to it, for it will speak to you-asws’. He-asws said to him-saww: ‘O Rasool-Allah-saww! How shall I-asws greet unto it?’ He-saww said: ‘Say: ‘The greetings be unto you, O creature of Allah-azwj’.
فَقَالَتْ وَ عَلَيْكَ السَّلَامُ يَا أَوَّلُ يَا آخِرُ يَا ظَاهِرُ يَا بَاطِنُ يَا مَنْ يُنْجِي مُحِبِّيهِ وَ يُوبِقُ مُبْغِضِيهِ
(He-asws did so), and it said, ‘And upon you-asws be the greetings, O first! O last! O apparent! O esoteric! O one who rescues one who loves him-asws and destroys his-asws haters!’
فَقَالَ لَهُ النَّبِيُّ ص مَا رَدَّتْ عَلَيْكَ الشَّمْسُ وَ كَانَ عَلِيٌّ كَاتِماً عَنْهُ فَقَالَ لَهُ النَّبِيُّ ص قُلْ مَا قَالَتْ لَكَ الشَّمْسُ فَقَالَ لَهُ مَا قَالَتْ
The Prophet-saww said to him-asws: ‘What did the sun respond to you-asws with?’ And Ali-asws was concealing it from him-saww. The Prophet-saww said to him-asws: ‘Speak what the sun said to you-asws!’ He-asws said to him-saww what it had said.
فَقَالَ النَّبِيُّ ص إِنَّ الشَّمْسَ قَدْ صَدَقَتْ وَ عَنْ أَمْرِ اللَّهِ نَطَقَتْ أَنْتَ أَوَّلُ الْمُؤْمِنِينَ إِيمَاناً وَ أَنْتَ آخِرُ الْوَصِيِّينَ لَيْسَ بَعْدِي نَبِيٌّ وَ لَا بَعْدَكَ وَصِيٌّ
The Prophet-saww said: ‘The sun has spoken the truth and from the Command of Allah-azwj! You-asws were the first of the Momineen in Eman, and you-asws are last of the successors-as. There is neither any Prophet-as after me-saww nor any successor-as after you-asws.
وَ أَنْتَ الظَّاهِرُ عَلَى أَعْدَائِكَ وَ أَنْتَ الْبَاطِنُ فِي الْعِلْمِ الظَّاهِرُ عَلَيْهِ وَ لَا فَوْقَكَ فِيهِ أَحَدٌ أَنْتَ عَيْبَةُ عِلْمِي وَ خِزَانَةُ وَحْيِ رَبِّي وَ أَوْلَادُكَ خَيْرُ الْأَوْلَادِ وَ شِيعَتُكَ هُمُ النُّجَبَاءُ يَوْمَ الْقِيَامَةِ.
And you-asws are the apparent (prevailing) upon your-asws enemies, and you-asws are the esoteric regarding the knowledge, being apparent (prevailing) upon it, and there is no one above you-asws regarding it. You-asws are a receptacle of my-saww knowledge, and treasurer of the Revelation of my-saww Lord-azwj, and your-asws children are best of the children, and your-asws Shias, they will be the excellent ones on the Day of Qiyamah’’.[134]
19- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ صَدَقَةَ عَنْ عَمْرِو بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ: دَخَلْتُ أَنَا وَ أَبُو عَبْدِ اللَّهِ ع مَسْجِدَ الْفَضِيحِ فَقَالَ يَا عَمَّارُ تَرَى هَذِهِ الْوَهْدَةَ قُلْتُ نَعَمْ قَالَ كَانَتِ امْرَأَةُ جَعْفَرٍ الَّتِي خَلَفَ عَلَيْهَا أَمِيرُ الْمُؤْمِنِينَ قَاعِدَةً فِي هَذَا الْمَوْضِعِ وَ مَعَهَا ابْنَاهَا مِنْ جَعْفَرٍ فَبَكَتْ فَقَالا لَهَا ابْنَاهَا مَا يُبْكِيكِ يَا أُمَّتِ
(The book) ‘Al Kafi’ – From Sahl Bin Ziyad, from Musa Bin Ja’far, from Umar Bin Saeed, from Al-Hassan Bin Sadaqa, from Ammar Bin Musa who said,
‘Abu Abdullah-asws and I went over to Masjid Al-Fazeekh, so he-asws said: ‘O Ammar! Do you see this lowland?’ I said, ‘Yes’ He-asws said: ‘It was so that the wife of Ja’far-as (Asma Bint Umeys) who looked after Amir Al-Momineen-asws used to sit in this place, and with her were her two sons from Ja’far-as, and she would wail. Her sons said to her, ‘What makes you weep, O mother?’
قَالَتْ بَكَيْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع فَقَالا لَهَا تَبْكِينَ لِأَمِيرِ الْمُؤْمِنِينَ وَ لَا تَبْكِينَ لِأَبِينَا قَالَتْ لَيْسَ هَذَا لِهَذَا وَ لَكِنْ ذَكَرْتُ حَدِيثاً حَدَّثَنِي بِهِ أَمِيرُ الْمُؤْمِنِينَ ع فِي هَذَا الْمَوْضِعِ فَأَبْكَانِي قَالا وَ مَا هُوَ
She said, ‘I cry for Amir Al-Momineen-asws’. They both said to her, ‘You are crying for Amir Al-Momineen-asws and you are not crying for our father-as?’ She said, ‘This is not like this, but I remembered a Hadeeth narrated to me by Amir Al-Momineen-asws in this place, so it made me cry’. They said, ‘And what is it?’
قَالَتْ كُنْتُ وَ أَمِيرَ الْمُؤْمِنِينَ فِي هَذَا الْمَسْجِدِ فَقَالَ لِي تَرَى هَذِهِ الْوَهْدَةَ قُلْتُ نَعَمْ قَالَ كُنْتُ أَنَا وَ رَسُولُ اللَّهِ ص قَاعِدَيْنِ فِيهَا إِذْ وَضَعَ رَأْسَهُ فِي حَجْرِي ثُمَّ خَفَقَ حَتَّى غَطَّ وَ حَضَرَتْ صَلَاةُ الْعَصْرِ فَكَرِهْتُ أَنْ أُحَرِّكَ رَأْسَهُ عَنْ فَخِذِي فَأَكُونَ قَدْ آذَيْتُ رَسُولَ اللَّهِ ص حَتَّى ذَهَبَ الْوَقْتُ وَ فَاتَتِ الصَّلَاةُ
She said, ‘I and Amir Al-Momineen-asws were in this Masjid, and he-asws said to me: ‘Do you see this lowland?’ I said, ‘Yes’. He-asws said: ‘I-asws and Rasool-Allah-saww were seated therein when he-saww placed his-saww head in my-asws lap. Then he-saww pulsated until he-saww was immersed in sleep, and the time for Salaat presented itself. But I-asws disliked moving his-saww head from my-asws thigh so that I-asws might end up disturbing Rasool-Allah-saww, until the time had passed and the Salat was lost.
فَانْتَبَهَ رَسُولُ اللَّهِ ص فَقَالَ يَا عَلِيُّ صَلَّيْتَ فَقُلْتُ لَا فَقَالَ وَ لِمَ ذَاكَ قُلْتُ كَرِهْتُ أَنْ أُوذِيَكَ قَالَ فَقَامَ وَ اسْتَقْبَلَ الْقِبْلَةَ وَ مَدَّ يَدَيْهِ كِلْتَيْهِمَا وَ قَالَ اللَّهُمَّ رُدَّ الشَّمْسَ إِلَى وَقْتِهَا حَتَّى يُصَلِّيَ عَلِيٌّ- فَرَجَعَتِ الشَّمْسُ إِلَى وَقْتِ الصَّلَاةِ حَتَّى صَلَّيْتُ الْعَصْرَ ثُمَّ انْقَضَّتْ انْقِضَاضَ الْكَوْكَبِ.
Rasool-Allah-saww woke up and said: ‘O Ali-asws! Did you-asws Pray Salaat?’ I-asws said: ‘No’. He-saww said: ‘And why is that so?’ I-asws said: ‘I-asws disliked disturbing you-saww’. He-saww arose and faced the Qiblah and extended both his-saww hands and said: ‘O Allah-azwj! Return the sun to its time until Ali-asws Prays Salaat’. The sun returned to the time of the Salaat until I-asws Prayed Al-Asr, then it swooped like the swooping of the (shooting) stars’’.[135]
20- ما، الأمالي للشيخ الطوسي ابْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِ عَنْ يَحْيَى بْنِ الْعَلَاءِ الرَّازِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَمَّا خَرَجَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى النَّهْرَوَانِ وَ طَعَنُوا فِي أَوَّلِ أَرْضِ بَابِلَ حِينَ دَخَلَ وَقْتُ الْعَصْرِ فَلَمْ يَقْطَعُوهَا حَتَّى غَابَتِ الشَّمْسُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Ubdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al-Hassan Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq Al Ghumshany, from Yahya Bin Al A’ala Al Razy who said,
‘I heard Abu Ja’far-asws saying: ‘When Amir Al-Momineen-asws went out to Al-Nahrwan and they clashed in the beginning of the land of Babel, when the time of Salat Al-Asr entered, by they could not cut across it until the sun had set.
فَنَزَلَ النَّاسُ يَمِيناً وَ شِمَالًا يُصَلُّونَ إِلَّا الْأَشْتَرَ وَحْدَهُ فَإِنَّهُ قَالَ أُصَلِّي حَتَّى أَرَى أَمِيرَ الْمُؤْمِنِينَ قَدْ نَزَلَ يُصَلِّي قَالَ فَلَمَّا نَزَلَ قَالَ يَا مَالِكُ إِنَّ هَذِهِ أَرْضٌ سَبِخَةٌ وَ لَا تَحِلُّ الصَّلَاةُ فِيهَا فَمَنْ كَانَ صَلَّى فَلْيُعِدِ الصَّلَاةَ
The people descended right and left praying Salat except for Al-Ashtar alone, for he said, ‘I will only pray after I see Amir Al-Momineen-asws to have descended to pray Salat’. When he-asws did descend, he-asws said: ‘O Malik! This land is marshland and the Salat is not Permissible in it. So, the one who has already prayed, let him repeat the Salat (elsewhere)’.
ثُمَّ قَالَ اسْتَقْبَلَ الْقِبْلَةَ فَتَكَلَّمَ بِثَلَاثِ كَلِمَاتٍ مَا هُنَّ بِالْعَرَبِيَّةِ وَ لَا بِالْفَارِسِيَّةِ فَإِذَا هُوَ بِالشَّمْسِ بَيْضَاءَ نَقِيَّةً حَتَّى إِذَا صَلَّى بِنَا سَمِعْنَا لَهَا حِينَ انْقَضَتْ خَرِيراً كَخَرِيرِ الْمِنْشَارِ.
Then he-asws said: ‘Face the Qiblah!’ He-asws spoke with three phrases which were not in Arabic nor in Persian, and there, it was the sun, bright, pure, until when he-asws had prayed with us, we hear the grinding noise for it like the grinding of the saw (in wood)’’.[136]
21- كِتَابُ الصِّفِّينِ لِنَصْرِ بْنِ مُزَاحِمٍ، عَنْ عَمْرِو بْنِ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَعْلَى بْنِ مُرَّةَ عَنْ أَبِيهِ عَنْ عَبْدِ خَيْرٍ قَالَ: كُنْتُ مَعَ عَلِيٍّ ع أَسِيرُ فِي أَرْضِ بَابِلَ قَالَ وَ حَضَرَتِ الصَّلَاةُ صَلَاةُ الْعَصْرِ قَالَ فَجَعَلْنَا لَا نَأْتِي مَكَاناً إِلَّا رَأَيْنَاهُ أَقْبَحَ مِنَ الْآخَرِ قَالَ حَتَّى أَتَيْنَا عَلَى مَكَانٍ أَحْسَنَ مَا رَأَيْنَا وَ قَدْ كَادَتِ الشَّمْسُ أَنْ تَغِيبَ فَنَزَلَ عَلِيٌّ ع وَ نَزَلْتُ مَعَهُ قَالَ فَدَعَا لِلَّهِ فَرَجَعَتِ الشَّمْسُ كَمِقْدَارِهَا مِنْ صَلَاةِ الْعَصْرِ قَالَ فَصَلَّيْنَا الْعَصْرَ ثُمَّ غَابَتِ الشَّمْسُ.
The book of ‘Siffeen’ of Nasr Bin Muzahim, from Amro Bin Sa’ad, from Abdullah Bin Ya’la Bin Murrah, from his father, from Abd Khayr who said,
‘I was with Ali-asws travelling in the land of Babel and the Salat presented, Al-Asr Salat. We did not keep going to any place except we saw it as uglier than the other until we came to a place as excellent as we had seen, and the sun had almost set. Ali-asws descended and I descended with him-asws. He-asws supplicated to Allah-azwj and the sun returned like its measurement from Al-Asr Salat. So, we prayed Al-Asr, then the sun set’’.[137]
22- يف، الطرائف رَوَى ابْنُ الْمَغَازِلِيِّ فِي كِتَابِ الْمَنَاقِبِ بِإِسْنَادِهِ أَنَّ خَبَرَ رَدِّ الشَّمْسِ أَنَّ النَّبِيَّ ص كَانَ يُوحَى إِلَيْهِ وَ رَأْسُهُ فِي حَجْرِ عَلِيٍّ ع فَلَمْ يُصَلِّ الْعَصْرَ حَتَّى فَاتَ وَقْتُ الْفَضِيلَةِ وَ قِيلَ حَتَّى غَرَبَتِ الشَّمْسُ
(The book) ‘Al Taraif’ – It is reported by Ibn Al Maghazily in the book ‘Al Manaqib’, by his chain,
‘The Hadeeth of return of the sun is that the Prophet-saww was being Revealed to and his-saww head was in the lap of Ali-asws. So, he-asws could not pray Al-Asr until the preferred timing had been missed. And it is said, ‘Until the sun had set’.
فَقَالَ رَسُولُ اللَّهِ ص يَا رَبِّ إِنَّ عَلِيّاً ع كَانَ عَلَى طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ فَارْدُدْ عَلَيْهِ الشَّمْسَ فَرَأَيْتُهَا غَرَبَتْ ثُمَّ رَأَيْتُهَا قَدْ طَلَعَتْ بَعْدَ مَا غَابَتْ.
Rasool-Allah-saww said: ‘O Lord-azwj! Ali-asws was in Your-azwj obedience and obedience of Your-azwj Rasool-saww, so return the sun to him-asws!’ I had seen it to have set, then I saw it to have emerged after having had set’’.[138]
وَ فِي ابْنِ الْمَغَازِلِيِّ أَيْضاً عَنْ أَبِي رَافِعٍ قَالَ: فَرُدَّتِ الشَّمْسُ عَلَى عَلِيٍّ بَعْدَ مَا غَابَتْ حَتَّى رَجَعَتْ صَلَاةُ الْعَصْرِ فِي الْوَقْتِ فَقَامَ عَلِيٌّ ع فَصَلَّى الْعَصْرَ فَلَمَّا قَضَى صَلَاةَ الْعَصْرَ غَابَتِ الشَّمْسُ.
And Ibn Maghazily as well, from Abu Rafie who said,
‘The sun returned unto Ali-asws after having had set, until Al-Asr Salat returned to be in the timing. Ali-asws stood up and prayed Al-Asr. When he-asws had fulfilled Al-Asr Salat, the sun set’’.[139]
[1] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 1
[2] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 2
[3] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 3
[4] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 4
[5] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 5 a
[6] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 5 b
[7] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 6
[8] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 7
[9] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 8
[10] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 9
[11] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 10
[12] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 11
[13] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 12
[14] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 13
[15] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 14
[16] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 15
[17] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 16
[18] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 17
[19] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 18
[20] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 19
[21] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 20
[22] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 21 a
[23] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 21 b
[24] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 22
[25] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 a
[26] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 b
[27] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 c
[28] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 d
[29] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 e
[30] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 f
[31] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 g
[32] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 h
[33] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 i
[34] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 23 j
[35] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 24 a
[36] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 24 b
[37] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 25 a
[38] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 25 b
[39] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 25 c
[40] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 25 d
[41] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 25 e
[42] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 26 a
[43] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 26 b
[44] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 27 a
[45] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 27 b
[46] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 27 c
[47] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 28
[48] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 29
[49] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 30
[50] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 31
[51] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 32
[52] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 33
[53] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 34
[54] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 35
[55] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 36 a
[56] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 36 b
[57] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 37
[58] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 38
[59] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 39
[60] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 40
[61] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 41
[62] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 42
[63] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 43
[64] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 44
[65] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 1
[66] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 2
[67] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 3
[68] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 4
[69] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 5
[70] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 6
[71] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 7
[72] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 8
[73] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 9
[74] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 10
[75] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 11
[76] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 12
[77] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 13
[78] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 14
[79] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 15
[80] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 16
[81] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 17
[82] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 18
[83] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 19
[84] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 20
[85] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 21
[86] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 22
[87] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 45 / 23
[88] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 46
[89] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 47
[90] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 48
[91] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 49
[92] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 50
[93] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 51
[94] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 52
[95] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 53
[96] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 54
[97] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 55
[98] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 56 a
[99] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 56 b
[100] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 56 c
[101] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 56 d
[102] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 56 e
[103] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 56 f
[104] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 57
[105] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 107 H 58
[106] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 108 H 1
[107] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 108 H 2
[108] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 108 H 3 a
[109] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 108 H 3 b
[110] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 1
[111] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 2 a
[112] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 2 b
[113] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 3
[114] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 4
[115] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 5
[116] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 6
[117] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 7
[118] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 8
[119] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 9
[120] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 10 a
[121] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 10 b
[122] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 10 c
[123] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 10 d
[124] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 10 e
[125] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 10 f
[126] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 10 g
[127] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 11
[128] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 12
[129] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 13
[130] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 14
[131] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 15
[132] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 16
[133] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 17
[134] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 18
[135] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 19
[136] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 20
[137] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 21
[138] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 22 a
[139] Bihar Al-Anwaar – V 41, The book of History – Amir Al-Momineen-asws, Ch 109 H 22 b