ج 42
Volume 42
Part 1 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 115 ما ظهر في المنامات من كراماته و مقاماته و درجاته صلوات الله عليه و فيه بعض النوادر
CHAPTER 115 – WHAT WAS MANIFESTED IN THE DREAMS, OF HIS-asws PRESTIGE, AND HIS-asws POSITIONS, AND HIS-asws RANKS, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws, AND IN IT IS PART OF THE MISECELLANEOUS
1- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي عَلِيٍّ الْحَسَنِ بْنِ عَبْدِ الْعَزِيزِ الْهَاشِمِيِّ قَالَ: كَانَتِ الْفِتْنَةُ قَائِمَةً بَيْنَ الْعَبَّاسِيِّينَ وَ الطَّالِبِيِّينَ بِالْكُوفَةِ حَتَّى قُتِلَ سَبْعَةَ عَشَرَ رَجُلًا عَبَّاسِيّاً وَ غَضِبَ الْخَلِيفَةُ الْقَادِرُ وَ اسْتَنْهَضَ الْمَلِكَ شَرَفَ الدَّوْلَةِ أَبَا عَلِيٍّ حَتَّى يَسِيرَ إِلَى الْكُوفَةِ وَ يَسْتَأْصِلَ بِهَا مِنَ الطَّالِبِيِّينَ وَ يَفْعَلَ كَذَا وَ كَذَا بِهِمْ وَ بِنِسَائِهِمْ وَ بَنَاتِهِمْ وَ كَتَبَ مِنْ بَغْدَادَ هَذَا الْخَبَرَ عَلَى طُيُورٍ إِلَيْهِمْ وَ عَرَّفُوهُمْ مَا قَالَ الْقَادِرُ فَفَزِعُوا وَ تَعَلَّقُوا بِبَنِي خَفَاجَةَ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Ali Al-Hassan Bin Abdul Aziz Al Hashimy who said,
‘The Fitna was established between the Abbasides and the students at Al-Kufa to the extent that seventeen Abbaside men were killed, and the caliph Al-Qadir was angered, and the king Sharif Al-Dowla Abu Ali rebelled until he travelled to Al-Kufa and eradicated the students at it, and he did such and such with them and their women and their daughters. And he wrote this news from Baghdad upon birds (courier pigeons) and made them know what Al-Qadir had said. They panicked and they linked with the clan of Khafaja.
فَرَأَتِ امْرَأَةٌ عَبَّاسِيَّةٌ فِي مَنَامِهَا كَأَنَّ فَارِساً عَلَى فَرَسٍ أَشْهَبَ وَ بِيَدِهِ رُمْحٌ نَزَلَ مِنَ السَّمَاءِ فَسَأَلَتْ عَنْهُ فَقِيلَ لَهَا هَذَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- يُرِيدُ أَنْ يَقْتُلَ مَنْ عَزَمَ عَلَى قَتْلِ الطَّالِبِيِّينَ
An Abbaside woman saw in her dream as if a rider upon a grey horse descended from the sky and there was a speak in his hand’. She asked about it, and it was said to her, ‘This is Amir Al-Momineen-asws Ali-asws Bin Abu Talib-asws intending to kill the ones who are determined upon killing the students’.
فَأَخْبَرَتِ النَّاسَ فَشَاعَ مَنَامُهَا فِي الْبَلَدِ وَ سَقَطَ الطَّائِرُ بِكِتَابٍ مِنْ بَغْدَادَ بِأَنَّ الْمَلِكَ شَرَفَ الدَّوْلَةِ بَاتَ عَازِماً عَلَى الْمَسِيرِ إِلَى الْكُوفَةِ- فَلَمَّا انْتَصَفَ اللَّيْلُ مَاتَ فَجْأَةً وَ تَفَرَّقَتِ الْعَسَاكِرُ وَ فَزِعَ الْقَادِرُ.
She informed the people and her dream became widespread in the city, and the bird came down with a letter from Baghdad that the king Sharaf Al-Dowlah had spent the night determined upon the travelling to Al-Kufa. When it was midnight, he died suddenly and the soldiers dispersed, and Al-Qadir panicked’’.[1]
2- يج، الخرائج و الجرائح رَوَى أَبُو مُحَمَّدٍ الصَّالِحُ قَالَ حَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ هَارُونَ الْمُنَجِّمُ أَنَّ الْخَلِيفَةَ الرَّاضِيَ كَانَ يُجَادِلُنِي كَثِيراً عَلَى خَطَإِ عَلِيٍّ فِيمَا دَبَّرَ فِي أَمْرِهِ مَعَ مُعَاوِيَةَ قَالَ فَأَوْضَحْتُ لَهُ الْحُجَّةَ أَنَّ هَذَا لَا يَجُوزُ عَلَى عَلِيٍّ وَ أَنَّهُ ع لَمْ يَعْمَلْ إِلَّا الصَّوَابَ فَلَمْ يَقْبَلْ مِنِّي هَذَا الْقَوْلَ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Abu Muhammad Al Salih who said, ‘It is narrated to us by Abu Al-Hassan Ali Bin Haroun Al Munajjim,
‘The caliph Al-Razy used to argue with me a lot upon (him alleging) the mistake of Ali-asws (Nouzobillah) regarding what he-asws had managed in his-asws affairs with Muawiya. I clarified the argument to him that this is not allowed upon Ali-asws and he-asws did not do anything except the correct. But he did not accept this word from me.
وَ خَرَجَ إِلَيْنَا فِي بَعْضِ الْأَيَّامِ يَنْهَانَا عَنِ الْخَوْضِ فِي مِثْلِ ذَلِكَ وَ حَدَّثَنَا أَنَّهُ رَأَى فِي مَنَامِهِ كَأَنَّهُ خَارِجٌ مِنْ دَارِهِ يُرِيدُ بَعْضَ مُتَنَزَّهَاتِهِ فَرُفِعَ إِلَيْهِ رَجُلٌ قَصِيرٌ رَأْسُهُ رَأْسُ كَلْبٍ فَسَأَلَ عَنْهُ فَقِيلَ لَهُ هَذَا الرَّجُلُ كَانَ يُخَطِّئُ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع-
And he came out to us during one of the days forbidding us from indulging in anything like that, and he narrated to us that he had seen in his dream as if he was outside from his door intending one of his strolls. There was raised to him (the matter of) a short man, his head was the head of a dog. He asked about him, and it was said to him, ‘This is the man who used to attribute mistakes upon Ali-asws Bin Abu Talib-asws’.
قَالَ فَعَلِمْتُ أَنَّ ذَلِكَ كَانَ عِبْرَةً لِي وَ لِأَمْثَالِي فَتُبْتُ إِلَى اللَّهِ.
He said, ‘So I knew that it was a lesson for me and the likes of me, so I repented to Allah-azwj’’.[2]
3- يج، الخرائج و الجرائح رَوَى الشَّيْخُ أَبُو جَعْفَرِ بْنُ بَابَوَيْهِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السِّجِسْتِيِ قَالَ: خَرَجْتُ فِي طَلَبِ الْعِلْمِ فَدَخَلْتُ الْبَصْرَةَ فَصِرْتُ إِلَى مُحَمَّدِ بْنِ عَبَّادٍ صَاحِبِ عَبَّادَانَ فَقُلْتُ إِنِّي رَجُلٌ غَرِيبٌ أَتَيْتُكَ مِنْ بَلَدٍ بَعِيدٍ لِأَقْتَبِسَ مِنْ عِلْمِكَ شَيْئاً قَالَ مَنْ أَنْتَ قُلْتُ مِنْ أَهْلِ سِجِسْتَانَ قَالَ مِنْ بَلَدِ الْخَوَارِجِ قُلْتُ لَوْ كُنْتُ خَارِجِيّاً مَا طَلَبْتُ عِلْمَكَ قَالَ أَ فَلَا أُخْبِرُكَ بِحَدِيثٍ حَسَنٍ إِذَا أَتَيْتَ بِلَادَكَ تُحَدِّثُ بِهِ النَّاسَ قُلْتُ بَلَى
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by the sheykh Abu Ja’far Bin Babuway, from Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad Al Sijistany who said,
‘I went out to seek the knowledge, so I entered Al-Basra and went to Muhammad Bin Abbas, governor of Abbadan. I said, ‘I am stranger. I have come to you from a far city to attain something from your knowledge’. He said, ‘Who are you?’ I said, ‘From the people of Sijistan’. He said, ‘From the city of Kharijites?’ I said, ‘If I was a Kharijite, I would not be seeking your knowledge’. He said, ‘Shall I inform you with an excellent Hadeeth, when you go to your city, you can narrate to the people with it?’ I said, ‘Yes’.
قَالَ كَانَ لِي جَارٌ مِنَ الْمُتَعَبِّدِينَ فَرَأَى فِي مَنَامِهِ كَأَنَّهُ قَدْ مَاتَ وَ كُفِّنَ وَ دُفِنَ قَالَ مَرَرْتُ بِحَوْضِ النَّبِيِّ ص وَ إِذَا هُوَ جَالِسٌ عَلَى شَفِيرِ الْحَوْضِ وَ الْحَسَنُ وَ الْحُسَيْنُ ع يَسْقِيَانِ الْأُمَّةَ الْمَاءَ فَاسْتَسْقَيْتُهُمَا فَأَبَيَا أَنْ يَسْقِيَانِي
He said, ‘There was a neighbour for me from the worshippers. He was in his dream as if he had died, and enshrouded, and buried. He said, ‘I passed by the Fountain of the Prophet-saww, and there he-saww was, seated upon an edge of the Fountain, and Al-Hassan-asws and Al-Husayn-asws were quenching water to the community. I requested them-asws to quench me, but they-asws refused to quench me.
فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي مِنْ أُمَّتِكَ قَالَ وَ إِنْ قَصَدْتَ عَلِيّاً لَا يَسْقِيكَ فَبَكَيْتُ وَ قُلْتُ أَنَا مِنْ شِيعَةِ عَلِيٍّ قَالَ لَكَ جَارٌ يَلْعَنُ عَلِيّاً وَ لَمْ تَنْهَهُ قُلْتُ إِنِّي ضَعِيفٌ لَيْسَ لِي قُوَّةٌ وَ هُوَ مِنْ حَاشِيَةِ السُّلْطَانِ
I said, ‘O Rasool-Allah-saww! I am from your-saww community!’ He-saww said: ‘And even if you were to go to Ali-asws, he-asws will not quench you’. I cried and said, ‘I am from the Shias of Ali-asws’. He-saww said: ‘There was a neighbour of yours who used to curse Ali-asws and you did not prevent him’. I said, ‘I was weak. There was not strength for me, and he was from the influential ones of the ruling authority’.
قَالَ فَأَخْرَجَ النَّبِيُّ سِكِّيناً وَ قَالَ امْضِ وَ اذْبَحْهُ فَأَخَذْتُ السِّكِّينَ وَ صِرْتُ إِلَى دَارِهِ فَوَجَدْتُ الْبَابَ مَفْتُوحاً فَدَخَلْتُ فَأَصَبْتُهُ نَائِماً فَذَبَحْتُهُ وَ انْصَرَفْتُ إِلَى النَّبِيِّ ص وَ قُلْتُ قَدْ ذَبَحْتُهُ وَ هَذِهِ السِّكِّينُ مُلَطَّخَةٌ بِدَمِهِ قَالَ هَاتِهَا ثُمَّ قَالَ لِلْحُسَيْنِ ع اسْقِهِ مَاءً
He (the narrator) said, ‘The Prophet-saww brought out a knife and said: ‘Go and slaughter him!’ So, I took the knife and went to his house. I found the door open, so I entered and hit him in the sleep and slaughtered him, and I left to go to the Prophet-saww and I said, ‘I have slaughtered him, and this is the knife stained with his blood’. He-saww said: ‘Give it!’ Then he-saww said to Al-Hassan-asws: ‘Quench him (with) the water!’
فَلَمَّا أَضَاءَ الصُّبْحُ سَمِعْتُ صُرَاخاً فَسَأَلْتُ عَنْهُ فَقِيلَ إِنَّ فُلَاناً وُجِدَ عَلَى فِرَاشِهِ مَذْبُوحاً فَلَمَّا كَانَ بَعْدَ سَاعَةٍ قَبَضَ أَمِيرُ الْبَلَدِ عَلَى جِيرَانِهِ فَدَخَلْتُ عَلَيْهِ وَ قُلْتُ أَيُّهَا الْأَمِيرُ اتَّقِ اللَّهَ إِنَّ الْقَوْمَ بُرَءَاءُ وَ قَصَصْتُ عَلَيْهِ الرُّؤْيَا فَخَلَّى عَنْهُمْ.
When the morning illuminated, I heard shrieking. I asked about it. It was said, ‘So and so has been found slaughtered upon his bed’. When it was after some time, the governor of the city seized upon his neighbour. I entered to see him and said, ‘O you governor, fear Allah-azwj! The people are innocent’. And I narrated the story of the dream to him, and he freed them’’.[3]
4- أَقُولُ وَ أَخْبَرَنِي بِهَذَا الْخَبَرِ شَيْخِي وَ وَالِدِيَ الْعَلَّامَةُ قَدَّسَ اللَّهُ رُوحَهُ عَنِ السَّيِّدِ حُسَيْنِ بْنِ حَيْدَرٍ الْحُسَيْنِيِّ الْكَرَكِيِّ رَحِمَهُ اللَّهُ قَالَ أَخْبَرَنِي الشَّيْخُ الْجَلِيلُ بَهَاءُ الْمِلَّةِ وَ الدِّينِ الْعَامِلِيُّ فِي أَصْفَهَانَ ثَانِيَ شَهْرِ رَمَضَانَ سَنَةَ ثَلَاثٍ وَ تِسْعِينَ وَ تِسْعِمِائَةٍ وَ أَخْبَرَنِي أَيْضاً فِي السَّابِعِ وَ الْعِشْرِينَ مِنْ شَهْرِ رَجَبٍ سَنَةَ أَلْفٍ وَ ثَلَاثٍ فِي النَّجَفِ الْأَشْرَفِ تُجَاهَ الضَّرِيحِ الْمُقَدَّسِ قِرَاءَةً وَ إِجَازَةً
I (Majlisi) am saying, ‘And this Hadeeth has been informed to me by my elder and father the Allamah (Baqir al Majlisi), may Allah-azwj Sanctify his soul, from the Seyyid Husayn Bin Haydar Al-Husayn Al Karky who said, ‘I was informed by the majestic sheykh, glory of the nation and the religion, Al Aamili in Asfahan on the second of the month of Ramazan of the year nine hundred and ninety-three, and it is informed to me as well in the twenty-seventh of the month of Rajab of the year one thousand an three in the noble Al Najaf facing the Holy shrine, by reading and authorisation.
قَالَ أَخْبَرَنِي وَالِدِي الشَّيْخُ حُسَيْنُ بْنُ عَبْدِ الصَّمَدِ فِي يَوْمِ الثَّلَاثَاءِ ثَانِيَ شَهْرِ رَجَبٍ سَنَةَ إِحْدَى وَ تِسْعِينَ وَ تِسْعِمِائَةٍ بِدَارِنَا فِي الْمَشْهَدِ الْمُقَدَّسِ الرَّضَوِيِّ صَلَوَاتُ اللَّهِ عَلَى مُشَرِّفِهِ عَنِ الشَّيْخَيْنِ الْجَلِيلَيْنِ السَّيِّدِ حَسَنِ بْنِ جَعْفَرٍ الْكَرَكِيِّ وَ الشَّيْخِ زَيْنِ الْمِلَّةِ وَ الدِّينِ قَدَّسَ اللَّهُ رُوحَهُمَا عَنِ الشَّيْخِ عَلِيِّ بْنِ عَبْدِ الْعَالِي الْمَيْسِيِّ عَنِ الشَّيْخِ مُحَمَّدِ بْنِ الْمُؤَذِّنِ الْجِزِّينِيِّ
He said, ‘I was informed by my father, the sheykh Husayn Bin Abdul Samad during the day of Wednesday of the second of the month of Rajab of the year nine hundred and ninety-one at our house in Al Holy Mashad Al Razawy, may the Salawaat of Allah-azwj be upon its supervisor, from the two majestic sheykhs, the Seyyid Hassan Bin Ja’far al Karky, and the sheykh, adornment of the nation and the religion, may Allah-azwj Sanctify their souls, from the sheykh Ali Bin Abdul Aaly Al Meysi, from the sheykh Muhammad Bin Al Muwazzin Al Jizeyni,
عَنِ الشَّيْخِ ضِيَاءِ الدِّينِ عَلِيٍّ عَنْ وَالِدِهِ الشَّهِيدِ السَّعِيدِ مُحَمَّدِ بْنِ مَكِّيٍّ عَنِ السَّيِّدِ عَبْدِ الْمُطَّلِبِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ الْأَعْرَجِ الْحُسَيْنِيِّ عَنْ جَدِّهِ عَلِيٍّ عَنْ شَيْخِهِ عَبْدِ الْحَمِيدِ بْنِ السَّيِّدِ فَخَارِ بْنِ مَعَدٍّ بْنِ فَخَارٍ الْمُوسَوِيِّ عَنْ يُوسُفَ بْنِ هِبَةِ اللَّهِ بْنِ يَحْيَى الْوَاسِطِيِّ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْبَصْرِيِّ عَنْ سَعِيدِ بْنِ نَاصِرٍ الْبُسْتُقِيِّ عَنِ الْقَاضِي أَبِي مُحَمَّدٍ السَّمَنْدِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ السَّمَّانِ السُّكَّرِيِ قَالَ:
From the sheykh, Ziyah Al Deen Ali, from his father, the martyr, the fortunate, Muhammad Bin Makky, from the Seyyid Abdul Muttalib Bin Muhammad Bin Ali Bin Muhammad Al A’araj Al-Husayn, from his grandfather Ali, from his ender Abdul Hameed Bin Al Seyyid Fakhar Bin Ma’ad Bin Fakhar Al Musawy, from Yusuf Bin Hibbatullah Bin Yahya Al Wasity, from his father, from Abu Al-Hassan Al Basry, from Saeed Bin Nasir Al Bustaqy, from the judge Abu Muhammad Al Samandy, from Ali Bin Muhammad Al Samman Al Shukkary who said,
خَرَجْتُ إِلَى أَرْضِ الْعِرَاقِ فِي طَلَبِ الْحَدِيثِ فَوَصَلْتُ عَبَّادَانَ فَدَخَلْتُ عَلَى شَيْخِهَا مُحَمَّدِ بْنِ عَبَّادٍ شَيْخِ عَبَّادَانَ وَ رَأْسِ الْمُطَّوِّعَةِ فَقُلْتُ لَهُ يَا شَيْخُ أَنَا رَجُلٌ غَرِيبٌ أَتَيْتُ مِنْ بَلَدٍ بَعِيدٍ أَلْتَمِسُ مِنْ عِلْمِكَ فَقَالَ مِنْ أَيْنَ أَتَيْتَ فَقُلْتُ مِنْ جِهِسْتَانَ
‘I went out to the land of Al-Iraq in seeking the Ahadeeth. I arrived at Abbadan and entered to see its sheykh Muhammad Bin Abbad, sheykh of Abbadan and chief of Al-Muttwia. I said to him, O sheykh! I am a stranger. I have come to you from a far city seeking from your knowledge’. He said, ‘Where are you coming from?’ I said, ‘From Sijistan’.
فَقَالَ مِنْ بَلَدِ الْخَوَارِجِ لَعَلَّكَ خَارِجِيٌّ فَقُلْتُ لَوْ كُنْتُ خَارِجاً لَمْ أَشْتَرِ عِلْمَكَ بِدَانِقٍ فَقَالَ أَ لَا أُحَدِّثُكَ حَدِيثاً طَرِيفاً إِذَا مَضَيْتَ إِلَى بِلَادِكَ تَحَدَّثْتَ بِهِ فَقُلْتُ بَلَى يَا شَيْخُ
He said, ‘From the city of the Kharijites. Perhaps you are a Kharijite’. I said, ‘If I were a Kharijite, I would not be buying your knowledge for a cent’. He said, ‘Shall I narrate to you an unusual Hadeeth, when you go to your city, you can narrate with it’. I said, ‘Yes, O sheykh!’
فَقَالَ كَانَ لِي جَارٌ مِنَ الْمُتَزَهِّدِينَ الْمُتَنَسِّكِينَ فَرَأَى فِي مَنَامِهِ كَأَنَّهُ مَاتَ وَ نُشِرَ وَ حُوسِبَ وَ جُوِّزَ الصِّرَاطَ وَ أَتَى حَوْضَ النَّبِيِّ ص وَ الْحَسَنُ وَ الْحُسَيْنُ ع يَسْقِيَانِ
He said, ‘There was a neighbour for me, from the ascetic ones, the ritualists. He saw in his dream as if he had died and Resurrected, and Reckoned with, and crossed the Bridge, and he had come to the Fountain of the Prophet-saww, and Al-Hassan-asws and Al-Husayn-asws were quenching (the people).
قَالَ فَاسْتَقَيْتُ الْحَسَنَ فَلَمْ يَسْقِنِي وَ اسْتَقَيْتُ الْحُسَيْنَ فَلَمْ يَسْقِنِي فَقَرُبْتُ مِنْ رَسُولِ اللَّهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ أَنَا رَجُلٌ مِنْ أُمَّتِكَ وَ قَدِ اسْتَقَيْتُ الْحَسَنَ فَلَمْ يَسْقِنِي وَ اسْتَقَيْتُ الْحُسَيْنَ فَلَمْ يَسْقِنِي
He said, ‘I requested Al-Hassan-asws to be quenched, but he-asws did not quench me. And I requested Al-Husayn-asws to be quenched, but he-asws did not quench me. I approached Rasool-Allah-saww and said, ‘O Rasool-Allah-saww! I am a man from your-saww community, and I had requested Al-Hassan-asws, but he-asws did not quench me, and I requested Al-Husayn-asws, but he-asws did not quench me’.
فَصَاحَ الرَّسُولُ ص بِأَعْلَى صَوْتِهِ لَا تَسْقِيَاهُ لَا تَسْقِيَاهُ فَقُلْتُ يَا رَسُولَ اللَّهِ أَنَا رَجُلٌ مِنْ أُمَّتِكَ مَا بَدَّلْتُ وَ لَا غَيَّرْتُ قَالَ بَلَى لَكَ جَارٌ يَلْعَنُ عَلِيّاً وَ يَسْتَنْقِصُهُ لَمْ تَنْهَهُ فَقُلْتُ يَا رَسُولَ اللَّهِ هُوَ رَجُلٌ يَغْتَرُّ بِالدُّنْيَا وَ أَنَا رَجُلٌ فَقِيرٌ لَا طَاقَةَ لِي بِهِ قَالَ
The Rasool-saww shouted at the top of his-saww voice: ‘Do not quench him! Do not quench him!’ I said, ‘O Rasool-Allah-saww! I a man from your-saww community. I have neither replaced nor changed’. He-saww said: ‘Yes. There was a neighbour for you cursing Ali-asws and derogating him-asws. You did not stop forbid him’. I said, ‘O Rasool-Allah-saww! He is a man deceived with the world and I am a poor man. There is no strength for me (to deal) with him’.
فَأَخْرَجَ الرَّسُولُ ص سِكِّيناً مَسْلُولَةً وَ قَالَ اذْهَبْ فَاذْبَحْهُ بِهَا فَأَتَيْتُ بَابَ الرَّجُلِ فَوَجَدْتُهُ مَفْتُوحاً فَصَعِدْتُ الدَّرَجَةَ فَوَجَدْتُهُ مُلْقًى عَلَى سَرِيرِهِ فَذَبَحْتُهُ وَ أَتَيْتُ بِالسِّكِّينِ مُلَطَّخَةً بِالدَّمِ فَأَعْطَيْتُهَا رَسُولَ اللَّهِ ص فَأَخَذَهَا وَ قَالَ اسْقِيَاهُ فَتَنَاوَلْتُ الْكَأْسَ
The Rasool-saww brought out an unsheathed knife and said: ‘Go and slaughter him with it!’ So, I went to the door of the man and found it open. I climbed the stairs and found him lying upon his bed. I slaughtered him and came with the knife stained with the blood and gave it to Rasool-Allah-saww. He-saww took it and said, ‘Both of you-asws quench him!’ I grabbed the cup.
فَلَا أَدْرِي أَ شَرِبْتُهَا أَمْ لَا وَ انْتَبَهْتُ فَزِعاً مَرْعُوباً فَفَزِعْتُ إِلَى الْوُضُوءِ وَ صَلَّيْتُ مَا شَاءَ اللَّهُ وَ وَضَعْتُ رَأْسِي وَ نِمْتُ وَ سَمِعْتُ الصِّيَاحَ فِي جِوَارِي فَسَأَلْتُ عَنِ الْحَالِ فَقِيلَ إِنَّ فُلَاناً وُجِدَ عَلَى سَرِيرِهِ مَذْبُوحاً
I don’t know whether I drank it or not, and I woke up alarmed, frightened. I rushed to perform wud’u and prayed Salat for as long as Allah-azwj so Desired, and I placed down my head and slept, and I heard the shouting in my neighbourhood. I asked about the situation. It was said, ‘So and so has been found slaughtered upon his bed’.
فَمَا مَكَثْتُ حَتَّى أَتَى الْأَمِيرُ وَ الْحَرَسُ فَأَخَذُوا الْجِيرَانَ فَقُلْتُ أَنَا ذَبَحْتُ الرَّجُلَ وَ لَا يَسَعُنِي أَنْ أَكْتُمَ فَمَضَيْتُ إِلَى الْأَمِيرِ فَقُلْتُ أَنَا ذَبَحْتُ الرَّجُلَ فقَالَ لَسْتَ مُتَّهَماً عَلَى مِثْلِ هَذَا فَقَصَصْتُ الرُّؤْيَا عَلَيْهِ وَ قُلْتُ أَيُّهَا الْأَمِيرُ إِنْ صَحَّحَهَا اللَّهُ فَمَا ذَنْبِي وَ مَا ذَنْبُ هَؤُلَاءِ فَقَالَ الْأَمِيرُ أَحْسَنَ اللَّهُ جَزَاكَ أَنْتَ بَرِيءٌ وَ الْقَوْمُ بُرَآءُ
It was not long before the governor and the guards came, and they seized the neighbour. I said (to myself), ‘I slaughtered the man, and there is no leeway for me to conceal’. I went to the governor and said, ‘I slaughtered the man’. You cannot be accused upon the like of this’. I narrated the dream to him and said, ‘O you governor! Allah-azwj has Corrected it, so it is neither my fault nor the fault of theirs’. The governor said, ‘May Allah-azwj Give you excellent Recompense. You are innocent and the people are innocent’.
قَالَ الشَّيْخُ عَلِيُّ بْنُ مُحَمَّدٍ السَّمَّانُ فَلَمْ أَسْمَعْ بِالْعِرَاقِ أَحْسَنَ مِنْ هَذَا الْحَدِيثِ.
The sheykh said Ali Bin Muhammad Al-Samman said, ‘There was not heard in Al-Iraq any Hadeeth more excellent than this Hadeeth’’.[4]
5- أَقُول ذَكَرَ الْعَلَّامَةُ الْحِلِّيُّ قَدَّسَ اللَّهُ رُوحَهُ فِي إِجَازَتِهِ الْكَبِيرَةِ عَنْ تَاجِ الدِّينِ الْحَسَنِ بْنِ الدَّرْبِيِّ عَنْ أَبِي الْفَائِزِ بْنِ سَالِمِ بْنِ مُعَارَوَيْهِ فِي سَنَةِ إِحْدَى وَ تِسْعِينَ وَ خَمْسِمِائَةٍ عَنْ أَبِي الْبَقَاءِ هِبَةِ اللَّهِ بْنِ نَمَا عَنْ أَبِي الْبَقَاءِ هِبَةِ اللَّهِ بْنِ نَاصِرِ بْنِ نَصْرٍ عَنْ أَبِيهِ عَنِ الْأَسْعَدِ عَنِ الرَّئِيسِ أَبِي الْبَقَاءِ أَحْمَدَ بْنِ عَلِيٍّ الْمُزَرِّعِ عَمَّنْ حَدَّثَهُ عَنْ بَعْضِ أَهْلِ الْمَوْصِلِ قَالَ: عَزَمْتُ الْحَجَّ فَأَتَيْتُ الْأَمِيرَ حُسَامَ الدَّوْلَةِ الْمُقَلَّدَ بْنَ الْمُسَيَّبِ- وَ هُوَ أَمِيرُنَا يَوْمَئِذٍ فَوَدَّعْتُهُ وَ عَرَضْتُ الْحَاجَةَ عَلَيْهِ فَاسْتَخْلَى بِي وَ أَحْضَرَ لِي مُصْحَفاً فَحَلَّفَنِي بِهِ إِلَّا بَلَّغْتُ رِسَالَتَهُ وَ حَلَفَ بِهِ لَوْ ظَهَرَ هَذَا الْخَبَرُ لَأَقْتُلَنَّكَ
I (Majlisi) am saying, ‘The Allama Al Hilli, may Allah-azwj Sanctify his soul, mentioned in his (book) ‘Ijazat Al Kubra’, from the crown of religion Al-Hassan Bin Al Darby, from Abu Al Faiz Bin Salim Bin Muarawiya, in the year five hundred and ninety-one, from Abu Al Baqa’a Hibtullah Bin Nama, from Abu Al Baqa Hibtullah Bin Nasir Bin Nasr, from his father, from Al As’ad, from Al Rais Abu Al Baqa Ahmad Bin Ali Al Muzanny, from the one who narrated it, from one of the people of Mosul who said,
‘I determined to perform the Hajj, so I went to the governor Husam Al-Dowlah Al-Muqallad Bin Al-Musayyab, and he was our governor on that day. I bade him farewell and presented the need to him. He isolated with me and presented a Quran to me and made me swear with it that I will deliver his message, and he swore at me, ‘If this news is revealed, I will kill you!’
فَلَمَّا فَرَغَ قَالَ إِذَا أَتَيْتَ الْمَدِينَةَ فَقِفْ عِنْدَ قَبْرِ مُحَمَّدٍ ص وَ قُلْ يَا مُحَمَّدُ قُلْتَ وَ صَنَعْتَ وَ مَوَّهْتَ عَلَى النَّاسِ فِي حَيَاتِكَ لِمَ أَمَرْتَهُمْ بِزِيَارَتِكَ بَعْدَ مَمَاتِكَ وَ كَلَامٌ نَحْوُ هَذَا فَسُقِطَ فِي يَدِي لِمَ أَتَيْتُهُ وَ لَمْ أَعْلَمْ أَنَّهُ يَرَى رَأْيَ الْكُفَّارِ
When he was free, he said, ‘When you go to Al-Medina, paused at the grave of Muhammad-saww and say, ‘O Muhammad-saww! You-saww spoke, and did, and decorated to the people during your-saww lifetime. Why did you-saww order them with visiting you-saww after your-saww death’, and speech approximate to this. (My head) fell in my hands. Why did I come to him and I did not know that he is viewing the view of the Kafirs.
فَحَجَجْتُ وَ عُدْتُ حَتَّى أَتَيْتُ الْمَدِينَةَ وَ زُرْتُ رَسُولَ اللَّهِ ص وَ هِبْتُهُ أَنْ أَقُولَ مَا قَالَ لِي وَ بَقِيتُ أَيَّاماً حَتَّى إِذَا كَانَ لَيْلَةُ مَسِيرِنَا فَذَكَرْتُ يَمِينِي بِالْمُصْحَفِ فَوَقَفْتُ أَمَامَ الْقَبْرِ وَ قُلْتُ يَا رَسُولَ اللَّهِ حَاكِي الْكُفْرِ لَيْسَ بِكَافِرٍ قَالَ لِي الْمُقَلَّدُ بْنُ الْمُسَيَّبِ كَذَا وَ كَذَا
I performed Hajj and returned until I came to Al-Medina and visited Rasool-Allah-saww and was too scared to be saying what he had said to me, and I remained for days until when it was the night of our travel, I remembered my oath with the Quran. I paused in front of the grave and said, ‘O Rasool-Allah-saww! I am relating the Kufr and I am not a Kafir. Al-Muqallad Bin Al-Musayyab said such and such to me’.
ثُمَّ اسْتَعْظَمْتُ ذَلِكَ وَ فَزِعْتُ عَنْهُ فَأَتَيْتُ رَحْلِي وَ رُفَاقَتِي وَ رَمَيْتُ بِنَفْسِي وَ تَدَبَّرْتُ وَ حِرْتُ كَالْمَجْهُودِ فَلَمَّا أَنْ تَهَوَّرَ اللَّيْلُ رَأَيْتُ فِي مَنَامِي رَسُولَ اللَّهِ ص وَ عَلِيّاً- وَ بِيَدِ عَلِيٍّ سَيْفٌ وَ بَيْنَهُمَا رَجُلٌ نَائِمٌ عَلَيْهِ إِزَارٌ رَقِيقٌ أَبْيَضُ بِطِرَازٍ أَحْمَرَ
Then that felt grievous and I panicked from it. So, I went to my luggage and threw myself (upon it) and turned aside like the fatigued one. When the night came, I saw Rasool-Allah-saww and Ali-asws in my dream, and in the hand was a sword, and between them-asws there was a man sleeping having a thin white trouser upon him with red embroidery.
فَقَالَ رَسُولُ اللَّهِ ص يَا فُلَانُ اكْشِفْ عَنْ وَجْهِهِ فَكَشَفْتُهُ فَقَالَ تَعْرِفُهُ قُلْتُ نَعَمْ قَالَ مَنْ هُوَ قُلْتُ الْمُقَلَّدُ بْنُ الْمُسَيَّبِ قَالَ يَا عَلِيُّ اذْبَحْهُ فَأَمَرَّ السَّيْفَ عَلَى نَحْرِهِ وَ ذَبَحَهُ وَ رَفَعَهُ فَمَسَحَهُ بِالْإِزَارِ الَّذِي عَلَى صَدْرِهِ مَسْحَتَيْنِ فَأَثَّرَ الدَّمُ فِيهِ خَطَّيْنِ
Rasool-Allah-saww said: ‘O so and so! Uncover from his face!’ I uncovered it. He-saww said: ‘Do you recognise him?’ I said, ‘Yes’. He-saww said: ‘Who is he?’ I said, ‘Al-Muqallad Bin Al-Musayyab’. He-saww said: ‘O Ali-asws! Slaughter him!’ He passed the sword upon his throat and slaughtered him and raised it. He wiped it with the trouser which was upon his chest, with two wipes, so the traces of the blood in it were two lines.
فَانْتَبَهْتُ مَرْعُوباً وَ لَمْ أَكُنْ أَخْبَرْتُ أَحَداً فَتَدَاخَلَنِي أَمْرٌ عَظِيمٌ حَتَّى أَخْبَرْتُ رَجُلًا مِنْ أَصْحَابِي وَ كَتَبْتُ شَرْحَ الْمَنَامِ وَ أَرَّخْتُ اللَّيْلَةَ وَ لَمْ نُعْلِمْ بِهِ ثَالِثاً حَتَّى انْتَهَيْنَا إِلَى الْكُوفَةِ سَمِعْنَا الْخَبَرَ أَنَّ الْأَمِيرَ قَدْ قُتِلَ وَ أَصْبَحَ مَذْبُوحاً فِي فِرَاشِهِ
I was woke up frightened, and I did not inform anyone. A grievous matter entered me until I informed a man from my companions, and I wrote down the commentary of the dream. And I dated the night and did not let any third person know of it until we ended up to Al-Kufa. We heard the news that the governor had been killed and in the morning he (was found to have been) slaughtered in his bed.
فَسَأَلْنَا لَمَّا وَصَلْنَا إِلَى الْمَوْصِلِ عَنْ خَبَرِهِ فَلَمْ يَزِدْ أَحَدٌ غَيْرَ أَنَّهُ أَصْبَحَ مَذْبُوحاً فَسَأَلْنَا عَنِ اللَّيْلَةِ الَّتِي ذُبِحَ فِيهَا فَإِذَا هِيَ اللَّيْلَةُ الَّتِي أَرَّخْنَاهَا بِالْمَدِينَةِ مَعَ صَاحِبِي فَكَانَ مُوَافِقاً
When we arrived to Al-Mosul, we asked about his news, but no one added apart from that in the morning he (was found to have been) slaughtered. We asked about the night in which he had been slaughtered, and there is turned out to be the very night which we had dated it at Al-Medina with my companion. It happened to be harmonious.
ثُمَّ قُلْنَا قَدْ بَقِيَ شَيْءٌ وَاحِدٌ وَ هُوَ الْإِزَارُ وَ الدَّمُ عَلَيْهِ فَسَأَلْنَا عَمَّنْ غَسَّلَهُ فَأُرْشِدْنَا إِلَيْهِ فَسَأَلْنَاهُ فَأَخْرَجَ لَنَا مَا أَخَذَ مِنْ ثِيَابِهِ حِينَ غَسَّلَهُ وَ الْإِزَارَ الْأَبْيَضَ الْمُطَرَّزَ بِالْأَحْمَرِ وَ فِيهِ الْخَطَّانِ بِالدَّمِ.
Then we said, ‘There still remains one thing, and it is the trouser and the blood upon it. We asked about the one who had washed him. We were guided to him. We asked him. He brought out to was what he had taken from his clothes when he had washed him, and the trouser was white with the red embroidery, and in it were two lines of blood’’.[5]
6- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ جَعْفَرٍ الْبَجَلِيِّ عَنْ مُحَمَّدِ بْنِ عَمَّارٍ الْأَسَدِيِّ عَنْ يَحْيَى بْنِ ثَعْلَبَةَ عَنْ أَبِي نُعَيْمٍ مُحَمَّدِ بْنِ جَعْفَرٍ الْحَافِظِ عَنْ أَحْمَدَ بْنِ عُبَيْدِ بْنِ نَاصِحٍ عَنْ هِشَامِ بْنِ مُحَمَّدِ بْنِ السَّائِبِ عَنْ يَحْيَى بْنِ ثَعْلَبَةَ عَنْ أُمِّهِ عَائِشَةَ بِنْتِ عَبْدِ الرَّحْمَنِ بْنِ سَائِبٍ عَنْ أَبِيهَا قَالَ: جَمَعَ زِيَادُ بْنُ أَبِيهِ شُيُوخَ أَهْلِ الْكُوفَةِ وَ أَشْرَافَهُمْ فِي مَسْجِدِ الرَّحْبَةِ لِسَبِّ أَمِيرِ الْمُؤْمِنِينَ ع وَ الْبَرَاءَةِ مِنْهُ وَ كُنْتُ فِيهِمْ وَ كَانَ النَّاسُ مِنْ ذَلِكَ فِي أَمْرٍ عَظِيمٍ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ahmad Bin jafar Al Najaly, from Muhammad Bin Ammar Al Asady, from Yahya Bin Sa’alba, from Abu Nueym Muhammad Bin Ja’far Al Hafiz, from Ahmad Bin Ubeyd Bin Nasih, from Hisham Bin Muhammad Bin Al Saib, from Yahya Bin Sa’alba, from his mother Ayesha Bint Abdul Rahman Bin Saib, from her father who said,
‘Ziyad Bin Abih gathered the elders of the people of Al-Kufa and their noblemen in the Masjid of Al-Rahba to revile Amir Al-Momineen-asws and the disavowing from him-asws, and I was among them, and the people were is a grievous matter from that.
فَغَلَبَتْنِي عَيْنَايَ فَنِمْتُ فَرَأَيْتُ فِي النَّوْمِ شَيْئاً طَوِيلًا طَوِيلَ الْعُنُقِ أَهْدَلَ أَهْدَبَ فَقُلْتُ مَنْ أَنْتَ فَقَالَ أَنَا النَّقَّادُ ذُو الرَّقَبَةِ قُلْتُ وَ مَا النَّقَّادُ قَالَ طَاعُونٌ بُعِثْتُ إِلَى صَاحِبِ هَذَا الْقَصْرِ لِأَجْتَثَّهُ مِنْ جَدِيدِ الْأَرْضِ كَمَا عَتَا وَ حَاوَلَ مَا لَيْسَ لَهُ بِحَقٍّ
My eyes overcame me, so I slept. I was in the dream something tall with a long neck, large lips, and eyes. I said, ‘Who are you?’ He said, ‘I am Al-Naqad with the (long) neck!’ I said, ‘And what is Al-Naqad?’ He said, ‘A plague sent to the owner of this castle to uproot him from new land like he had exceeded up and transferred when there wasn’t any right for it’.
قَالَ فَانْتَبَهْتُ فَزِعاً وَ أَنَا فِي جَمَاعَةٍ مِنْ قَوْمِي فَقُلْتُ هَلْ رَأَيْتُمْ مَا رَأَيْتُ فِي الْمَنَامِ فَقَالَ رَجُلَانِ مِنْهُمْ رَأَيْنَا كَيْتَ وَ كَيْتَ بِالصِّفَةِ وَ قَالَ الْبَاقُونَ مَا رَأَيْنَا شَيْئاً فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ خَرَجَ خَارِجٌ مِنْ دَارِ زِيَادٍ فَقَالَ يَا هَؤُلَاءِ انْصَرِفُوا فَإِنَّ الْأَمِيرَ عَنْكُمْ مَشْغُولٌ
He said, ‘I woke up alarmed and I was among a group of my people. I said, ‘Did you see what I saw in the dream?’ Two men from them said, ‘We saw such and such’, with the description, and the rest said, ‘We have not seen anything. It could not have been any quicker and someone came out from the house of Ziyad and said, ‘O you all! Leave, for the commander is too busy from seeing you’.
فَسَأَلْنَاهُ عَنْ خَبَرِهِ فَخَبَّرَنَا أَنَّهُ طُعِنَ فِي ذَلِكَ الْوَقْتِ فَمَا تَفَرَّقْنَا حَتَّى سَمِعْنَا الْوَاعِيَةَ عَلَيْهِ
We asked him about his news. He informed us that he had seen during that time. We had not dispersed until we heard the news of death upon him’’.[6]
7- قب، المناقب لابن شهرآشوب كَانَ بِالْمَدِينَةِ رَجُلٌ نَاصِبِيٌّ ثُمَّ تَشَيَّعَ بَعْدَ ذَلِكَ فَسُئِلَ عَنِ السَّبَبِ فِي ذَلِكَ فَقَالَ رَأَيْتُ فِي مَنَامِي عَلِيّاً ع يَقُولُ لِي لَوْ حَضَرْتَ صِفِّينَ مَعَ مَنْ كُنْتَ تُقَاتِلُ
(The book) ‘Al Manaqib of Ibn Shehr Ashub’ –
‘There was a Nasibi (hostile) man at Al-Medina. Then he became a Shia after that. He was asked about the cause regarding that. He said, ‘I saw Ali-asws in my dream saying to me: ‘If only you had been present at Siffeen with the ones who had fought’.
قَالَ فَأَطْرَقْتُ أُفَكِّرُ فَقَالَ ع يَا خَسِيسُ هَذِهِ مَسْأَلَةٌ تَحْتَاجُ إِلَى هَذَا الْفِكْرِ الْعَظِيمِ أَعْطُوا قَفَاهُ فَصُفِقْتُ حَتَّى انْتَبَهْتُ وَ قَدْ وَرِمَ قَفَايَ فَرَجَعْتُ عَمَّا كُنْتُ عَلَيْهِ.
He said, ‘I lowered my head, thinking. He-asws said; ‘O villainous! This issue is needy to the great thinking. Give (hit) his back!’ I was hit, until I woke up, and my back had a swelling. So, I retracted from what I had been upon’’.[7]
8- فض، كتاب الروضة يل، الفضائل لابن شاذان عَنْ إِبْرَاهِيمَ بْنِ مِهْرَانَ قَالَ: كَانَ بِالْكُوفَةِ رَجُلٌ يُكَنَّى بِأَبِي جَعْفَرٍ وَ كَانَ حَسَنَ الْمُعَامَلَةِ مَعَ اللَّهِ تَعَالَى وَ مَنْ أَتَاهُ مِنَ الْعَلَوِيِّينَ يَطْلُبُ مِنْهُ شَيْئاً أَعْطَاهُ وَ يَقُولُ لِغُلَامِهِ يَا هَذَا اكْتُبْ هَذَا مَا أَخَذَ عَلِيُّ بْنُ أَبِي طَالِبٍ- وَ بَقِيَ عَلَى ذَلِكَ زَمَاناً
(The book) ‘Kitab Al Rowza’, (and) ‘Al Fazaail’ of Ibn Shazan, from Ibrahim Bin Mihran who said,
‘There was a man at Al-Kufa teknonymed at Abu Ja’far, and he was of goodly dealings with Allah-azwj the Exalted, and the ones from the Alawites who came to him seeking something from him, he would give it, and he would say to his slave, ‘O you! Write, ‘This is what Ali-asws Bin Abu Talib-asws has taken’. And he remained upon that for a time.
ثُمَّ قَعَدَ بِهِ الْوَقْتُ وَ افْتَقَرَ فَنَظَرَ يَوْماً فِي حِسَابِهِ فَجَعَلَ كُلَّ مَا هُوَ عَلَيْهِ اسْمَ حَيٍّ مِنْ غُرَمَائِهِ بَعَثَ إِلَيْهِ يُطَالِبُهُ وَ مَنْ مَاتَ ضَرَبَ عَلَى اسْمِهِ فَبَيْنَا هُوَ جَالِسٌ عَلَى بَابِ دَارِهِ إِذْ مَرَّ بِهِ رَجُلٌ فَقَالَ مَا فَعَلَ بِمَالِكَ عَلِيُّ بْنُ أَبِي طَالِبٍ-
Then the times sat with him and he was impoverished. One day he looked at his accounting. So, all what he found a name of a tribe upon it, from its debt, he went on to send a messenger to him, to seek it, and the one who had died, he would strike off his name. While he was seated at the door of his house when a man passed by him. He said, ‘What did Ali-asws Bin Abu Talib-asws do with your wealth?’
فَاغْتَمَّ لِذَلِكَ غَمّاً شَدِيداً وَ دَخَلَ مَنْزِلَهُ فَلَمَّا جَنَّهُ اللَّيْلُ رَأَى النَّبِيَّ ص وَ كَانَ الْحَسَنُ وَ الْحُسَيْنُ ع يَمْشِيَانِ أَمَامَهُ فَقَالَ لَهُمَا النَّبِيُّ ص مَا فَعَلَ أَبُوكُمَا فَأَجَابَهُ عَلِيٌّ ع مِنْ وَرَائِهِ هَا أَنَا ذَا يَا رَسُولَ اللَّهِ
He was saddened at that with intense sadness and entered his house. When the night shielded, he saw the Prophet-saww (in the dream) and Al-Hassan-asws and Al-Husayn-asws were walking in front of him-saww. The Prophet-saww said to them-asws: ‘What happened to your-asws father-asws?’ Ali-asws answered from behind him-saww: ‘Here I-asws am, O Rasool-Allah-saww!’
فَقَالَ لَهُ لِمَ لَا تَدْفَعُ إِلَى هَذَا الرَّجُلِ حَقَّهُ فَقَالَ عَلِيٌّ ع يَا رَسُولَ اللَّهِ هَذَا حَقُّهُ قَدْ جِئْتُ بِهِ فَقَالَ لَهُ النَّبِيُّ ص ادْفَعْهُ إِلَيْهِ فَأَعْطَاهُ كِيساً مِنْ صُوفٍ أَبْيَضَ فَقَالَ إِنَّ هَذَا حَقُّكَ فَخُذْهُ فَلَا تَمْنَعْ مَنْ جَاءَكَ مِنْ وُلْدِي يَطْلُبُ شَيْئاً فَإِنَّهُ لَا فَقْرَ عَلَيْكَ بَعْدَ هَذَا
He-saww said to him-asws: ‘Why didn’t you-asws hand over to this man his right?’ Ali-asws said: ‘O Rasool-Allah-saww! This is his right, I-asws have come with it’. The Prophet-saww said to him-asws: ‘Hand it over to him’. He-asws gave him a bag of white wool. He-asws said: ‘This is your right, so take it. You did not prevent the ones from my-asws children who came to you seeking anything, so there will be no poverty upon you after this’.
قَالَ الرَّجُلُ فَانْتَبَهْتُ وَ الْكِيسُ فِي يَدِي فَنَادَيْتُ زَوْجَتِي وَ قُلْتُ لَهَا هَاكِ فَنَاوَلْتُهَا الْكِيسَ فَإِذَا فِيهِ أَلْفُ دِينَارٍ فَقَالَتْ لِي يَا ذَا الرَّجُلُ اتَّقِ اللَّهَ تَعَالَى وَ لَا يَحْمِلُكَ الْفَقْرُ عَلَى أَخْذِ مَا لَا تَسْتَحِقُّهُ وَ إِنْ كُنْتَ خَدَعْتَ بَعْضَ التُّجَّارِ عَلَى مَالِهِ فَارْدُدْهُ إِلَيْهِ
The man said, ‘I woke up and the bag was (physically) in my hand. I called out to my wife and said to her, ‘Here!’ I gave her the bag, and in there were a thousand Dinars. She said to me, ‘O you man! Fear Allah-azwj the Exalted and do not let your poverty carry you upon taking what you are not rightful of, and if you have deceived one of the traders of his wealth, then return it to him’.
فَحَدَّثْتُهَا بِالْحَدِيثِ فَقَالَتْ إِنْ كُنْتَ صَادِقاً فَأَرِنِي حِسَابَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع- فَأَحْضَرَ الدُّسْتُورَ وَ فَتَحَهُ فَلَمْ يَجِدْ فِيهِ شَيْئاً مِنَ الْكِتَابَةِ بِقُدْرَةِ اللَّهِ تَعَالَى.
So, I narrated to her with the Hadeeth. She said, ‘If you were truthful, then show me the account of Ali-asws Bin Abu Talib-asws’. I presented the ledger and opened it but could not find anything in it from the writing, by the Power of Allah-azwj the Exalted’’.[8]
9- فض، كتاب الروضة مِنَ الْمَسْمُوعَاتِ بِوَاسِطَ فِي سَنَةِ اثْنَيْنِ وَ خَمْسِينَ وَ سِتِّ مِائَةٍ عَنِ الْحَسَنِ بْنِ أَبِي بَكْرٍ أَنَّ ابْنَ سَلَامَةَ الْقَزَّازَ حَيْثُ ذَهَبَتْ عَيْنُهُ الْيُمْنَى وَ كَانَ عَلَيْهِ دَيْنٌ لِشَخْصٍ يُعْرَفُ بِابْنِ حَنْظَلَةَ الْفَزَارِيِّ- فَأَلَحَّ عَلَيْهِ بِالْمُطَالَبَةِ وَ هُوَ مُعْسِرٌ فَشَكَا حَالَهُ إِلَى اللَّهِ سُبْحَانَهُ وَ تَعَالَى وَ اسْتَجَارَ بِمَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع
The book ‘Al Rowza’ – From the hearsay at Wasit in the year six hundred and fifty-two, from Al-Hassan Bin Abu Bakr,
‘Ibn Salama Al-Qazzaz, when his right eyesight had gone, and there was a debt upon him for a person known as Ibn Hanzala Al-Fazary, insisted upon him with the demanding, and he was bankrupt. He complained of his state to Allah-azwj the Glorious and Exalted, and sought rescue through our Master-asws Amir Al-Momineen-asws.
فَلَمَّا كَانَ فِي بَعْضِ اللَّيَالِي رَأَى فِي مَنَامِهِ عِزَّ الدِّينِ أَبَا الْمَعَالِي ابْنَ طَبِيبِيٍّ رَحِمَهُ اللَّهُ وَ مَعَهُ رَجُلٌ آخَرُ فَدَنَا مِنْهُ وَ سَلَّمَ عَلَيْهِ وَ سَأَلَهُ عَنِ الرَّجُلِ فَقَالَ لَهُ هَذَا مَوْلَانَا أَمِيرُ الْمُؤْمِنِينَ ع- فَدَنَا مِنَ الْإِمَامِ وَ قَالَ لَهُ يَا مَوْلَايَ هَذِهِ عَيْنِيَ الْيُمْنَى قَدْ ذَهَبَتْ
When it was one of the nights, he saw in his dream, the honour of religion Abu Al-Ma’aly Ibn Taybi, may Allah-azwj have Mercy on him, and there was another man with him. He went near him and greeted unto him and asked him about the man. He said to him, ‘This is our Master-asws Amir Al-Momineen-asws’. He went near to the Imam-asws and said to him-asws, ‘O our Master-asws! This is my right eye which (eyesight) has gone’.
فَقَالَ لَهُ يَرُدُّهَا اللَّهُ عَلَيْكَ وَ مَدَّ يَدَهُ الْكَرِيمَةَ إِلَيْهَا وَ قَالَ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ
He-asws said: ‘Allah-azwj will Return it to you’. And he-asws extended his-asws honourable hand towards it and said: ‘He will Revive it, the One who Created it first time, [36:79]’.
فَرَجَعَتْ بِإِذْنِ اللَّهِ تَعَالَى وَ قَدْ شَاهَدَ ذَلِكَ كُلُّ مَنْ فِي وَاسِطَ وَ الرَّجُلُ مَوْجُودٌ بِهَا.
So, it returned, by the Permission of Allah-azwj the Exalted, and that was witnessed by all the ones who were in Wasit, and the man was existing at it’’.[9]
10- يل، الفضائل لابن شاذان فض، كتاب الروضة رَوَى عَبْدُ اللَّهِ بْنُ مَسْعُودِ بْنِ عَبْدِ الدَّارِ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ مَوْلَى بَنِي تَمِيمٍ عَنْ شَيْخٍ الْقَارُونِيِّ مِنْ قُرَيْشٍ مِنْ بَنِي هَاشِمٍ قَالَ: رَأَيْتُ رَجُلًا بِالشَّامِ قَدِ اسْوَدَّ وَجْهُهُ وَ هُوَ يُغَطِّيهِ فَسَأَلْتُهُ عَنْ سَبَبِ ذَلِكَ قَالَ نَعَمْ قَدْ جَعَلْتُ عَلَيَّ لِلَّهِ أَنْ لَا يَسْأَلَنِي أَحَدٌ عَنْ ذَلِكَ الْأَذَى إِلَّا أَجَبْتُهُ وَ أَخْبَرْتُهُ
(The books) ‘Al Fazaail’ of Ibn Shazan, (and) ‘Kitab Al Rowza’ – It is reported by Abdullah Bin masoud Bin Abdul Dar, from Isa Bin Abdullah, a slave of Tameem, from sheykh Al Qarouny from Qureysh from the Clan of Hashim-as who said,
‘I saw a man at Syria whose face had blackened, and he used to cover. I asked him about the cause of that. He said, ‘Yes. I had made it (a vow) upon me for the Sake of Allah-azwj that no one will ask me about that harm except I will answer him and inform him.
إِنِّي كُنْتُ شَدِيدَ الْوَقِيعَةِ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع كَثِيرَ السَّبِّ لَهُ فَبَيْنَمَا أَنَا ذَاتَ لَيْلَةٍ مِنَ اللَّيَالِي نَائِمٌ إِذْ أَتَانِي آتٍ فِي مَنَامِي فَقَالَ أَنْتَ صَاحِبُ الْوَقِيعَةِ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ- قُلْتُ بَلَى فَضَرَبَ وَجْهِي وَ قَالَ سَوَّدَ اللَّهُ فَاسْوَدَّ كَمَا تَرَى.
I used to be severe of the talking bad regarding Ali-asws Bin Abu Talib-asws with a lot of reviling to him-asws. While I was asleep in a night from the nights, when a comer came to me in my dream. He said, ‘You are the owner of the bad talk regarding Ali-asws Bin Abu Talib-asws’. I said, ‘Yes’. He struck my face and said, ‘May Allah-azwj Blacken (it)!’ So, it blackened like what you see’’.[10]
11- مِنْ كِتَابِ صَفْوَةِ الْأَخْبَارِ رَوَى الْأَعْمَشُ قَالَ: رَأَيْتُ جَارِيَةً سَوْدَاءَ تَسْقِي الْمَاءَ وَ هِيَ تَقُولُ اشْرَبُوا حُبّاً لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ كَانَتْ عَمْيَاءَ قَالَ ثُمَّ أَتَيْتُهَا بِمَكَّةَ بَصِيرَةً تَسْقِي الْمَاءَ وَ هِيَ تَقُولُ اشْرَبُوا حُبّاً لِمَنْ رَدَّ اللَّهُ عَلَيَّ بَصَرِي بِهِ
From the book ‘Safwat Al Akhbar’ – It is reported by Al Amsh who said,
‘I saw a black girl quenching water (to others) and she was saying, ‘Drink in the love of Ali-asws Bin Abu Talib-asws!’ And she was blind. Then I came to her at Makkah having eyesight (restored) quenching the water and she was saying, ‘Drink in the love of whom Allah-azwj Returned my eyesight due to him-asws!’
فَقُلْتُ يَا جَارِيَةُ رَأَيْتُكِ فِي الْمَدِينَةِ ضَرِيرَةً تَقُولِينَ اشْرَبُوا حُبّاً لِمَوْلَايَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع- وَ أَنْتِ الْيَوْمَ بَصِيرَةٌ فَمَا شَأْنُكِ
I said, ‘O girl! I saw you in Al-Medina being with eye damage saying, ‘Drink in the love of my Master Ali-asws Bin Abu Talib-asws’, and today you are seeing. So, what is your affair?’
قَالَتْ بِأَبِي أَنْتَ إِنِّي رَأَيْتُ رَجُلًا قَالَ يَا جَارِيَةُ أَنْتِ مَوْلَاةٌ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ مُحِبَّتُهُ فَقُلْتُ نَعَمْ فَقَالَ اللَّهُمَّ إِنْ كَانَتْ صَادِقَةً فَرُدَّ عَلَيْهَا بَصَرَهَا فَوَ اللَّهِ لَقَدْ رَدَّ اللَّهُ عَلَيَّ بَصَرِي
She said, ‘By my father! I saw a man who said, ‘O girl! You are a slave of Ali-asws Bin Abu Talib-asws and one who loves him-asws?’ I said, ‘Yes’. He said, ‘O Allah-azwj! If she was truthful, then Return her eyesight to her!’ So, by Allah-azwj! Allah-azwj has Returned my eyesight unto me’.
فَقُلْتُ مَنْ أَنْتِ قَالَ أَنَا الْخَضِرُ وَ أَنَا مِنْ شِيعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع.
I said, ‘Who are you?’ He said, ‘I am Al-Khizr-as, and I-as am from the Shias of Ali-asws Bin Abu Talib-asws’’.[11]
12- مِنْ كِتَابِ كَشْفِ الْيَقِينِ لِلْعَلَّامَةِ قَدَّسَ اللَّهُ رُوحَهُ مِنْ كِتَابِ الْأَرْبَعِينِ عَنِ الْأَرْبَعِينِ قَالَ: إِنَّ الشَّاعِرَ الْبَبَّغَاءَ وَفَدَ عَلَى بَعْضِ الْمُلُوكِ وَ كَانَ يَفِدُ عَلَيْهِ فِي كُلِّ سَنَةٍ فَوَجَدَهُ فِي الصَّيْدِ فَكَتَبَ وَزِيرُ الْمَلِكِ يُخْبِرُ بِقُدُومِهِ فَأَمَرَهُ بِأَنْ يُسْكِنَهُ فِي بَعْضِ دُورِهِ وَ كَانَ عَلَى تِلْكَ الدَّارِ غُرْفَةٌ كَانَ الْبَبَّغَاءُ يَبِيتُ كُلَّ لَيْلَةٍ فِيهَا وَ لَهَا مَطْلَعٌ إِلَى الدَّرْبِ
From the book ‘Kashf Al Yaqeen’ of the Allama, may Allah-azwj Sanctify his soul, from the book ‘Al Arbaeen An Al Arbaeen’, said,
‘The poet Al-Babbagah went as a delegate to one of the kings, and he used to be a delegate to him during every year. He found him being in the hunting. So, a minister of the king wrote to inform of his arrival and settled him in one of his houses. And upon that house there was a room in which Al-Babbagah used to spend the night in it, every night, and for it was an exit to the footpath.
وَ كَانَ كُلَّ لَيْلَةٍ يَخْرُجُ الْحَارِسُ بَعْدَ نِصْفِ اللَّيْلِ فَيَصِيحُ بِأَعْلَى صَوْتِهِ يَا غَافِلِينَ اذْكُرُوا اللَّهَ ثُمَّ يَسُبُّ عَلِيّاً وَ كَانَ الشَّاعِرُ الْبَبَّغَاءُ يَنْزَعِجُ لِصَوْتِهِ فَاتَّفَقَ فِي بَعْضِ اللَّيَالِي أَنَّ الشَّاعِرَ رَأَى فِي مَنَامِهِ أَنَّ النَّبِيَّ ص قَدْ جَاءَ هُوَ وَ عَلِيٌّ ع إِلَى ذَلِكَ الدَّرْبِ وَ وَجَدَ الْحَارِسَ
And every night the guard used to come out after midnight and shout at the top of his voice, ‘O heedless ones! Remember Allah-azwj’. Then he would revile Ali-asws, and the poet Al-Babbagah would get upset to his voice. By chance, during one of the nights, the poet saw in his dream that the Prophet-saww had come, him-saww and Ali-asws, to that footpath, and found the guard.
فَقَالَ النَّبِيُّ ص لِعَلِيٍّ ع- اصْفِقْهُ فَلَهُ الْيَوْمَ أَرْبَعُونَ سَنَةً يَسُبُّكَ فَضَرَبَهُ أَمِيرُ الْمُؤْمِنِينَ ع بَيْنَ كَتِفَيْهِ فَانْتَبَهَ الشَّاعِرُ مُنْزَعِجاً مِنَ الْمَنَامِ ثُمَّ انْتَظَرَ الصَّوْتَ الَّذِي كَانَ مِنَ الْحَارِسِ كُلَّ وَقْتٍ فَلَمْ يَسْمَعْهُ فَتَعَجَّبَ مِنْ ذَلِكَ
The Prophet-saww said to Ali-asws: ‘Smack him! Today it is forty years for him he is reviling you-asws’. Amir Al-Momineen-asws struck him between his shoulders’. The poet woke up upset from the dream. Then he awaited the voice which used to be from the guard every time, but he did not hear it. He was surprised from that.
ثُمَّ رَأَى صِيَاحاً وَ رِجَالًا قَدْ أَقْبَلُوا إِلَى دَارِ الْحَارِثِ فَسَأَلَهُمُ الْخَبَرَ فَقَالُوا لَهُ إِنَّ الْحَارِسَ حَصَلَ لَهُ بَيْنَ كَتِفَيْهِ ضَرْبَةٌ بِقَدْرِ الْكَفِّ وَ هِيَ تَنْشَقُّ وَ تَمْنَعُهُ الْقَرَارَ فَلَمْ يَكُنْ وَقْتَ الصَّبَاحِ إِلَّا وَ قَدْ مَاتَ وَ شَاهَدَهُ بِهَذِهِ الْحَالِ أَرْبَعُونَ نَفْساً
Then he heard shouting and men had come over to the house of Al-Haris. He asked them the news. They said to him, ‘Al-Haris got struck between his shoulders of a measurement of a palm, and it is split, and it prevents him from settling down’. The time of morning had not come except and he had died, and forty people had seen him being with this state.
وَ كَانَ بِبَلَدِ الْمَوْصِلِ شَخْصٌ يُقَالُ لَهُ أَحْمَدُ بْنُ حُمْدُونِ بْنِ الْحَارِثِ الْعَدَوِيُّ- كَانَ شَدِيدَ الْعِنَادِ كَثِيرَ الْبُغْضِ لِمَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع- فَأَرَادَ بَعْضُ أَهْلِ الْمَوْصِلِ الْحَجَّ فَجَاءَ إِلَيْهِ يُوَدِّعُهُ فَقَالَ لَهُ إِنِّي قَدْ عَزَمْتُ عَلَى الْخُرُوجِ إِلَى الْحَجِّ فَإِنْ كَانَ لَكَ حَاجَةٌ تُعَرِّفُنِي حَتَّى أَقْضِيَهَا لَكَ
And at the city of Mosul there was a person called Ahmad Bin Hamdoun Bin Al-Haris Al-Adawy. He was severely inimical, a lot of hatred to our Master-asws Amir Al-Momineen-asws. One of the people of Mosul intended to perform the Hajj. He came to him to bid him farewell. He said to him, ‘I have determined upon going out to the Hajj, so if there was a need for you, you can let me know until I can fulfil it for you’.
فَقَالَ إِنَّ لِي حَاجَةً مُهِمَّةً وَ هِيَ سَهْلَةٌ عَلَيْكَ فَقَالَ لَهُ مُرْنِي بِهَا حَتَّى أَفْعَلَهَا فَقَالَ إِذَا قَضَيْتَ الْحَجَّ وَ وَرَدْتَ الْمَدِينَةَ وَ زُرْتَ النَّبِيَّ ص فَخَاطِبْهُ عَنِّي وَ قُلْ يَا رَسُولَ اللَّهِ مَا أَعْجَبَكَ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ- حَتَّى تَزَوَّجْتَهُ بِابْنَتِكَ عِظَمُ بَطْنِهِ أَوْ دِقَّةُ سَاقِهِ أَوْ صَلَعَةُ رَأْسِهِ وَ حَلَّفَهُ وَ عَزَمَ عَلَيْهِ أَنْ يُبْلِغَهُ هَذَا الْكَلَامَ
He said, ‘There is an important need for me, and it is easy to you’. He said to him, ‘Instruct me with it until I get it done’. He said, ‘When you have fulfilled the Hajj and arrive at Al-Medina, and have visited the Prophet-saww, address him-saww on my behalf and say, ‘O Rasool-Allah-saww! How much was your-saww fascination from Ali-asws Bin Abu Talib-asws until you-saww got him-asws married to your-saww daughter-asws, despite his-asws large belly, or his-asws thin legs, or his-asws bald head’, and he made him swear an oath and determined upon him that he would deliver to him-saww this speech.
فَلَمَّا وَرَدَ الْمَدِينَةَ وَ قَضَى حَوَائِجَهُ أُنْسِيَ تِلْكَ الْوَصِيَّةَ فَرَأَى أَمِيرَ الْمُؤْمِنِينَ ع فِي مَنَامِهِ فَقَالَ لَهُ أَ لَا تُبْلِغُ وَصِيَّةَ فُلَانٍ إِلَيْكَ فَانْتَبَهَ وَ مَشَى لِوَقْتِهِ إِلَى الْقَبْرِ الْمُقَدَّسِ وَ خَاطَبَ النَّبِيَّ ص بِمَا أَمَرَهُ ذَلِكَ الرَّجُلُ بِهِ
When he returned to Al-Medina and had fulfilled his needs, he forgot that bequest. He saw Amir Al-Momineen-asws in his dream. He-asws said to him: ‘Will you not deliver, the bequest of so and so to you?’ He woke up and walked at that time to the Holy grave and addressed the Prophet-saww with what that man had instructed him with.
ثُمَّ نَامَ فَرَأَى أَمِيرَ الْمُؤْمِنِينَ ع فَأَخَذَهُ وَ مَشَى هُوَ وَ إِيَّاهُ إِلَى مَنْزِلِ ذَلِكَ الرَّجُلِ وَ فَتَحَ الْأَبْوَابَ وَ أَخَذَ مُدْيَةً فَذَبَحَهُ ع بِهَا ثُمَّ مَسَحَ الْمُدْيَةَ بِمِلْحَفَةٍ كَانَتْ عَلَيْهِ ثُمَّ أَتَى سَقْفَ بَابِ الدَّارِ فَرَفَعَهُ بِيَدِهِ وَ وَضَعَ الْمُدْيَةَ تَحْتَهُ وَ خَرَجَ
Then he slept and saw Amir Al-Momineen-asws (in the dream). He-asws grabbed him and walked, he-asws and him (the man’s messenger), to the house of that man, and opened the doors, and he-asws took the large blade and slaughtered him. Then he-asws wiped the blade with the quilt which was upon him. Then he-asws came to the top of the door. He-asws raised his-asws hand and placed the blade beneath it and went out.
فَانْتَبَهَ الْحَاجُّ مُنْزَعِجاً مِنْ ذَلِكَ وَ كَتَبَ صُورَةَ الْمَنَامِ هُوَ وَ أَصْحَابُهُ وَ انْتَبَهَ سُلْطَانُ الْمَوْصِلِ فِي تِلْكَ اللَّيْلَةِ وَ أَخَذَ الْجِيرَانَ وَ الْمُشْتَبِهِينَ وَ رَمَاهُمْ فِي السِّجْنِ وَ تَعَجَّبَ أَهْلُ الْمَوْصِلِ مِنْ قَتْلِهِ حَيْثُ لَا يَجِدُوا نَقْباً وَ لَا تَسْلِيقاً عَلَى حَائِطٍ وَ لَا بَاباً مَفْتُوحاً وَ لَا قُفْلًا
The pilgrim woke up from that and he and his companion wrote down the detail of the dream. And the governor of Mosul woke up during that night and seized the neighbour and the suspects and threw them in the prison. And the people of Mosul were surprised from his killing when they could neither find any signs of entry nor any scaler over the wall, nor any open door, nor lock.
وَ بَقِيَ السُّلْطَانُ مُتَحَيِّراً فِي أَمْرِهِ مَا يَدْرِي مَا يَصْنَعُ فِي قَضِيَّتِهِ فَإِنَّ وُرُودَ وَاحِدٍ مِنَ الْخَارِجِ مُتَعَذِّرٌ مَعَ هَذِهِ الْعَلَامَاتِ وَ لَمْ يُسْرَقْ مِنَ الدَّارِ شَيْءٌ الْبَتَّةَ وَ لَمْ تَزَلِ الْجِيرَانُ وَ غَيْرُهُمْ فِي السِّجْنِ إِلَى وُرُودِ الْحَاجِ مِنْ مَكَّةَ
And the ruler remained confused regarding his matter, not knowing what he should do in his judgment, for if anyone had arrived from outside, there would have been an excuse with these signs, and nothing from the house had been stolen. However, the neighbour and others did not cease to be in the prison up to the arrival of the pilgrim from Makkah.
فَلَقِيَ الْجِيرَانَ فِي السِّجْنِ فَسَأَلَ عَنْ ذَلِكَ فَقِيلَ إِنَّ فِي اللَّيْلَةِ الْفُلَانِيَّةِ وَجَدُوا فُلَاناً مَذْبُوحاً فِي دَارِهِ وَ لَمْ يُعْرَفْ قَاتِلُهُ فَفَكَّرَ وَ قَالَ لِأَصْحَابِهِ أَخْرِجُوا صُورَةَ الْمَنَامِ فَإِذَا هِيَ لَيْلَةُ الْقَتْلِ
He met the neighbour in the prison and asked about that. He said, ‘During such and such night they found so and so having been slaughtered in his house and his murderer is unknown’. He became thoughtful and said to his companion, ‘Bring out the detail of the dream’. There, it was the same night of the killing.
ثُمَّ مَشَى هُوَ وَ النَّاسُ بِأَجْمَعِهِمْ إِلَى دَارِ الْمَقْتُولِ فَأَمَرَ بِإِخْرَاجِ الْمِلْحَفَةِ وَ أَخْبَرَهُمْ بِالدَّمِ فِيهَا فَوَجَدُوهَا كَمَا قَالَ ثُمَّ أَمَرَ بِرَفْعِ الْمُرَدَّمِ فَرُفِعَ فَوَجَدَ السِّكِّينَ تَحْتَهُ فَعَرَفُوا صِدْقَ مَنَامِهِ وَ أُفْرِجَ عَنِ الْمَحْبُوسِينَ وَ رَجَعَ أَهْلُهُ إِلَى الْإِيمَانِ وَ كَانَ ذَلِكَ مِنْ أَلْطَافِ اللَّهِ تَعَالَى فِي حَقِّ بَرِيَّتِهِ
Then he and the people in their entirety walked to the door of the killed one. He instructed with bringing out the quilt and informed them with the blood therein. They found it to be like what he had said. Then he instructed with raising the wrapping (on the door). They raised it and found the knife under it. So, they recognised the truthfulness of his dream and released the prisoners, and its people returned to the Eman, and that had happened from the Kindness of Allah-azwj the Exalted in the right of his innocence’’.[12]
وَ نَقَلَ ابْنُ الْجَوْزِيِّ وَ كَانَ حَنْبَلِيَّ الْمَذْهَبِ فِي كِتَابِ تَذْكِرَةِ الْخَوَاصِ كَانَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ يَحُجُّ سَنَةً وَ يَغْزُو سَنَةً وَ دَاوَمَ عَلَيْهِ عَلَى ذَلِكَ خَمْسِينَ سَنَةً فَخَرَجَ فِي بَعْضِ سِنِي الْحَجِّ وَ أَخَذَ مَعَهُ خَمْسَمِائَةِ دِينَارٍ إِلَى مَوْقِفِ الْجِمَالِ بِالْكُوفَةِ لِيَشْتَرِيَ جِمَالًا لِلْحَجِّ فَرَأَى امْرَأَةً عَلَوِيَّةً عَلَى بَعْضِ الْمَزَابِلِ تَنْتِفُ رِيشَ بَطَّةٍ مَيْتَةٍ
And Ibn Al Jowzy has transmitted, and he was of the Hanbali doctrine, in the book ‘Tazkirat Al Khawas’ –
‘Abdullah Bin Al-Mubarak used to perform Hajj one year and Umrah one year, and he was constant upon that for fifty years. He went out in one of the years for performing Hajj and took five hundred Dinars with him to the pausing of the cameleers at Al-Kufa in order to buy a camel for the Hajj. He saw an Alawite woman upon one of the rubbish dumps plucking the feathers off a dead duck.
قَالَ فَتَقَدَّمْتُ إِلَيْهَا فَقُلْتُ وَ لِمَ تَفْعَلِينَ هَذَا فَقَالَتْ يَا عَبْدَ اللَّهِ لَا تَسْأَلْ عَمَّا لَا يَعْنِيكَ
He (the narrator) said, ‘I went to her and said, ‘And why are you doing this?’ She said, ‘O servant of Allah-azwj! Do not ask about what does not concern you’.
قَالَ فَوَقَعَ فِي خَاطِرِي مِنْ كَلَامِهَا شَيْءٌ فَأَلْحَحْتُ عَلَيْهَا فَقَالَتْ يَا عَبْدَ اللَّهِ قَدْ أَلْجَأْتَنِي إِلَى كَشْفِ سِرِّي إِلَيْكَ أَنَا امْرَأَةٌ عَلَوِيَّةٌ وَ لِي أَرْبَعُ بَنَاتٍ يَتَامَى مَاتَ أَبُوهُنَّ مِنْ قَرِيبٍ وَ هَذَا الْيَوْمُ الرَّابِعُ مَا أَكَلْنَا شَيْئاً وَ قَدْ حَلَّتْ لَنَا الْمَيْتَةُ فَأَخَذْتُ هَذِهِ الْبَطَّةَ أُصْلِحُهَا وَ أَحْمِلُهَا إِلَى بَنَاتِي يَأْكُلْنَهَا
He (the narrator) said, ‘Something occurred in my mind from her talk, so I insisted upon her. She said, ‘O servant of Allah-azwj! You are requesting me to uncover my secret to you. I am an Alawite woman and there are four daughters for me, orphans. Their father has died recently, and this is the fourth day we have not eaten anything, and so (eating) the dead is permissible for us. So, I shall take this (dead) duck, prepare it and carry it to my daughters for them to eat it’’.
قَالَ فَقُلْتُ فِي نَفْسِي وَيْحَكَ يَا ابْنَ الْمُبَارَكِ أَيْنَ أَنْتَ عَنْ هَذِهِ فَقُلْتُ افْتَحِي حَجْرَكِ فَفَتَحَتْ فَصَبَبْتُ الدَّنَانِيرَ فِي طَرَفِ إِزَارِهَا وَ هِيَ مُطْرِقَةٌ لَا تَلْتَفِتُ
He (the narrator) said, ‘I said within myself, ‘Woe be unto you, O Ibn Al-Mubarak! Where are you from this?’ So, I said, ‘Open your lap!’ I poured the Dinars in the edge of her dress and she had lowered her head, not turning’.
قَالَ وَ مَضَيْتُ إِلَى الْمَنْزِلِ وَ نَزَعَ اللَّهُ مِنْ قَلْبِي شَهْوَةَ الْحَجِّ فِي ذَلِكَ الْعَامِ ثُمَّ تَجَهَّزْتُ إِلَى بِلَادِي فَأَقَمْتُ حَتَّى حَجَّ النَّاسُ وَ عَادُوا فَخَرَجْتُ أَتَلَقَّى جِيرَانِي وَ أَصْحَابِي
He (the narrator) said, ‘And I went home and Allah-azwj had Removed from my heart the desire to perform Hajj during that year. Then I prepared to go to my city. I stayed until the people had performed the Hajj and were returning. I went out and met my neighbour and my companions.
فَجَعَلَ كُلُّ مَنْ أَقُولُ لَهُ قَبِلَ اللَّهُ حَجَّكَ وَ شَكَرَ سَعْيَكَ يَقُولُ لِي وَ أَنْتَ قَبِلَ اللَّهُ حَجَّكَ وَ شَكَرَ سَعْيَكَ إِنَّا قَدِ اجْتَمَعْنَا بِكَ فِي مَكَانِ كَذَا وَ كَذَا وَ أَكْثَرَ النَّاسُ عَلَيَّ فِي الْقَوْلِ
So, everyone I was saying to him, ‘May Allah-azwj Accept your Hajj and Appreciate your striving’, he was saying to me, ‘And you, may Allah-azwj Accept your Hajj and appreciate your striving. We were together with you in such and such place’. And the people frequented the word upon me.
فَبِتُّ مُتَفَكِّراً فَرَأَيْتُ رَسُولَ اللَّهِ ص فِي الْمَنَامِ وَ هُوَ يَقُولُ لِي يَا عَبْدَ اللَّهِ لَا تَعْجَبْ فَإِنَّكَ أَغَثْتَ مَلْهُوفَةً مِنْ وُلْدِي فَسَأَلْتُ اللَّهَ أَنْ يَخْلُقَ عَلَى صُورَتِكَ مَلَكاً يَحُجُّ عَنْكَ كُلَّ عَامٍ إِلَى يَوْمِ الْقِيَامَةِ- فَإِنْ شِئْتَ أَنْ تَحُجَّ وَ إِنْ شِئْتَ لَا تَحُجُّ.
I spent the night thoughtful. I saw Rasool-Allah-saww in the dream and he-saww was saying to me: ‘O Servant of Allah-azwj! Do not be astounded, for you had provided for a grief-stricken one from my-saww children, so I-saww had asked Allah-azwj to Create and Angel upon your image who will perform Hajj on your behalf every year up to the Day of Qiyamah. If you so desire, you can perform Hajj, and if you so desire, do not perform it’’.[13]
وَ نَقَلَ ابْنُ الْجَوْزِيِ فِي كِتَابِهِ قَالَ قَرَأْتُ فِي الْمُلْتَقَطِ وَ هُوَ كِتَابٌ لِجَدِّهِ أَبِي الْفَرَجِ بْنِ الْجَوْزِيِّ قَالَ: كَانَ بِبَلْخَ رَجُلٌ مِنَ الْعَلَوِيِّينَ نَازِلًا بِهَا وَ لَهُ زَوْجَةٌ وَ بَنَاتٌ فَتُوُفِّيَ قَالَتِ الْمَرْأَةُ فَخَرَجْتُ بِالْبَنَاتِ إِلَى سَمَرْقَنْدَ خَوْفاً مِنْ شَمَاتَةِ الْأَعْدَاءِ وَ اتَّفَقَ وُصُولِي فِي شِدَّةِ الْبَرْدِ فَأَدْخَلْتُ الْبَنَاتِ مَسْجِداً فَمَضَيْتُ لِأَحْتَالَ فِي الْقُوتِ
And Ibn Al Jowzy has transmitted in his book. He said, ‘I read in ‘Al Mutaqat’’, and it is a book of his grandfather Abu Al Fajar Bin Al Jowzy who said,
‘There was a man at Balkh, from the Alawites, having had descended at it, and for him was a wife and daughters. He died. The wife said, ‘I went out with the daughters to Samarqand fearing from the mischief of the enemies, and by coincidence my arrival was during severe cold (weather). I entered the daughters in the Masjid and went to find some food.
فَرَأَيْتُ النَّاسَ مُجْتَمِعِينَ عَلَى شَيْخٍ فَسَأَلْتُ عَنْهُ فَقَالُوا هَذَا شَيْخُ الْبَلَدِ فَشَرَحْتُ لَهُ حَالِي فَقَالَ أَقِيمِي عِنْدِي الْبَيِّنَةَ أَنَّكِ عَلَوِيَّةٌ وَ لَمْ يَلْتَفِتْ إِلَيَّ فَيَئِسْتُ مِنْهُ وَ عُدْتُ إِلَى الْمَسْجِدِ فَرَأَيْتُ فِي طَرِيقِي شَيْخاً جَالِساً عَلَى دَكَّةٍ وَ حَوْلَهُ جَمَاعَةٌ
I saw the people having gathered to a sheykh. I asked about him. They said, ‘This is a sheykh of the city’. I explained my situation to him. He said, ‘Establish proof with me that you are an Alawite’, and he did not turn towards me. So, I despaired from him and returned to the Masjid. On my way I saw a sheykh seated upon rubble and there was a group around him.
فَقُلْتُ مَنْ هَذَا فَقَالُوا ضَامِنُ الْبَلَدِ وَ هُوَ مَجُوسِيٌّ فَقُلْتُ عَسَى أَنْ يَكُونَ عِنْدَهُ فَرَجٌ فَحَدَّثْتُهُ حَدِيثِي وَ مَا جَرَى لِي مَعَ الشَّيْخِ فَصَاحَ بِخَادِمٍ لَهُ فَخَرَجَ فَقَالَ قُلْ لِسَيِّدَتِكَ تَلْبَسْ ثِيَابَهَا فَدَخَلَ فَخَرَجَتِ امْرَأَةٌ وَ مَعَهَا جَوَارٍ
I said, ‘Who is this?’ They said, ‘A guarantor of the city, and he is a Magian’. I said (to myself), ‘Perhaps there would be relief with him’. So, I narrated my narration to him and what had flowed for me with the (other) sheykh. He shouted for a servant of his. He came out. He said, ‘Tell your mistress (my wife) to clothe her with her clothes’. He entered and a woman came out, and with her was a lot of water.
فَقَالَ لَهَا اذْهَبِي مَعَ هَذِهِ الْمَرْأَةِ إِلَى الْمَسْجِدِ الْفُلَانِيِّ وَ احْمِلِي بَنَاتِهَا إِلَى الدَّارِ فَجَاءَتْ مَعِي وَ حَمَلَتِ الْبَنَاتِ وَ قَدْ أَفْرَدَ لَنَا دَاراً فِي دَارِهِ وَ أَدْخَلَنَا الْحَمَّامَ وَ كَسَانَا ثِيَاباً فَاخِرَةً وَ جَاءَنَا بِأَلْوَانِ الْأَطْعِمَةِ وَ بِتْنَا بِأَطْيَبِ لَيْلَةٍ
He said to her, ‘Go with this woman to so and so Masjid and carry her daughters to the house’. She came with me and carried my daughters, and he had set aside a room for us in his house, and we entered the bathroom (to clean up) and he clothed us with pride-worthy clothes, and came to us with a variety of foods, and we spent the night as the best night.
فَلَمَّا كَانَ نِصْفُ اللَّيْلِ رَأَى شَيْخُ الْبَلَدِ الْمُسْلِمُ فِي مَنَامِهِ كَانَ الْقِيَامَةُ قَدْ قَامَتْ وَ اللِّوَاءُ عَلَى رَأْسِ مُحَمَّدٍ ص- وَ إِذَا قَصْرٌ مِنَ الزُّمُرُّدِ الْأَخْضَرِ فَقَالَ لِمَنْ هَذَا فَقِيلَ لَهُ لِرَجُلٍ مُسْلِمٍ مُوَحِّدٍ
When it was one of the nights, the sheykh of the Muslim city (first one) saw in his dream – the Day of Qiyamah had been established and the flag was by the head of Muhammad-saww, and there was a castle of green emeralds. He said, ‘Who is this for?’ It was said, ‘For a Muslim man, a Unitarian’.
فَتَقَدَّمَ إِلَى رَسُولِ اللَّهِ ص فَأَعْرَضَ عَنْهُ فَقَالَ يَا رَسُولَ اللَّهِ تُعْرِضُ عَنِّي وَ أَنَا رَجُلٌ مُسْلِمٌ فَقَالَ لَهُ أَقِمِ الْبَيِّنَةَ عِنْدِي أَنَّكَ مُسْلِمٌ فَتَحَيَّرَ الرَّجُلُ فَقَالَ لَهُ رَسُولُ اللَّهِ ص نَسِيتَ مَا قُلْتَ لِلْعَلَوِيَّةِ وَ هَذَا الْقَصْرُ لِلشَّيْخِ الَّذِي هِيَ فِي دَارِهِ
He went to Rasool-Allah-saww, but he-saww turned away from him. He said, ‘O Rasool-Allah-saww! You-saww are turning away from me and I am a Muslim man?’ He-saww said: ‘Establish the proof in my-saww presence that you are a Muslim’. The man was baffled. Rasool-Allah-saww said to him: ‘Have you forgotten what you had said to the Alawite woman? And this castle is for the sheykh in whose house she is’.
فَانْتَبَهَ الرَّجُلُ وَ هُوَ يَلْطِمُ وَ يَبْكِي وَ بَعَثَ غِلْمَانَهُ فِي الْبَلَدِ وَ خَرَجَ بِنَفْسِهِ يَدُورُ عَلَى الْعَلَوِيَّةِ فَأُخْبِرَ أَنَّهَا فِي دَارِ الْمَجُوسِيِّ فَجَاءَ إِلَيْهِ فَقَالَ أَيْنَ الْعَلَوِيَّةُ قَالَ عِنْدِي قَالَ أُرِيدُهَا قَالَ مَا إِلَى هَذَا سَبِيلٌ قَالَ هَذِهِ أَلْفُ دِينَارٍ وَ سَلِّمْهُنَّ إِلَيَّ قَالَ لَا وَ اللَّهِ وَ لَا مِائَةَ أَلْفِ دِينَارٍ
The man woke up and he was slapping himself and crying, and he sent his boys (heralds) in the city and he went out himself going around (to find) the Alawite woman. He was informed that she was in the house of the Magian. He went to him and said, ‘Where is the Alawite woman?’ He said, ‘With me’. He said, ‘I want her’. He said, ‘There is no way to this’. He said, ‘Here are a thousand Dinars, and submit them to me’. He said, ‘No, by Allah-azwj, and not even for a hundred thousand Dinars’.
فَلَمَّا أَلَحَّ عَلَيْهِ قَالَ الْمَنَامُ الَّذِي رَأَيْتَهُ أَنْتَ رَأَيْتُهُ أَنَا أَيْضاً وَ الْقَصْرُ الَّذِي رَأَيْتَهُ لِي خُلِقَ وَ أَنْتَ تَدَلُّ عَلَيَّ بِإِسْلَامِكَ وَ اللَّهِ مَا نِمْتُ وَ لَا أَحَدٌ فِي دَارِي إِلَّا وَ قَدْ أَسْلَمْنَا كُلُّنَا عَلَى يَدِ الْعَلَوِيَّةِ وَ عَادَ مِنْ بَرَكَاتِهَا عَلَيْنَا وَ رَأَيْتُ رَسُولَ اللَّهِ ص وَ قَالَ لِي الْقَصْرُ لَكَ وَ لِأَهْلِكَ بِمَا فَعَلْتَ مَعَ الْعَلَوِيَّةِ وَ أَنْتُمْ مِنْ أَهْلِ الْجَنَّةِ خَلَقَكُمُ اللَّهُ مُؤْمِنِينَ فِي العدم [الْقِدَمِ].
When he was persistent upon it, he said, ‘The dream which you saw, I have seen it as well, and the castle which you had seen has been Created for me, and you are point upon me with your Islam? By Allah-azwj! I will not sleep, nor will anyone in my house, except and all of us would become Muslims upon the hands of the Alawite woman, and bring about her Blessings upon us. And I saw Rasool-Allah-saww, and he-saww said to me: ‘The castle is for you and for your family due to what you had done with the Alawite, and you are from the people of Paradise. Allah-azwj had Created you as believers in the pre-existence’’.[14]
وَ نَقَلَ أَيْضاً فِي كِتَابِهِ عَنْ أَبِي الدُّنْيَا أَنَّ رَجُلًا رَأَى رَسُولَ اللَّهِ ص فِي مَنَامِهِ وَ هُوَ يَقُولُ امْضِ إِلَى فُلَانٍ الْمَجُوسِيِّ وَ قُلْ لَهُ قَدْ أُجِيبَتِ الدَّعْوَةُ فَامْتَنَعَ الرَّجُلُ مِنْ أَدَاءِ الرِّسَالَةِ لِئَلَّا يَظُنَّ الْمَجُوسِيُّ أَنَّهُ يَتَعَرَّضُ لَهُ وَ كَانَ الرَّجُلُ فِي الدُّنْيَا وَاسِعَةً فَرَأَى رَسُولَ اللَّهِ ص ثَانِياً وَ ثَالِثاً
And he transmitted as well in his book, from Abu Al Dunya,
‘A man saw Rasool-Allah-saww in his dream and he-saww said: ‘Go to so and so Magian and say to him, ‘The supplication is answered’. But the man refused to deliver the message lest the Magian thinks that he has exposed to him, and the man was capacious in the world. He saw Rasool-Allah-saww a second time, and third.
فَأَصْبَحَ فَأَتَى الْمَجُوسِيَّ وَ قَالَ لَهُ فِي خَلْوَةٍ مِنَ النَّاسِ أَنَا رَسُولُ رَسُولِ اللَّهِ إِلَيْكَ وَ هُوَ يَقُولُ لَكَ قَدْ أَجَبْتُ الدَّعْوَةَ فَقَالَ لَهُ أَ تَعْرِفُنِي فَقَالَ نَعَمْ فَقَالَ إِنِّي أُنْكِرُ دِينَ الْإِسْلَامِ وَ نُبُوَّةَ مُحَمَّدٍ ص-
He woke up in the morning, the Magian came and said to him in isolation from the people, ‘I am a messenger of Rasool-Allah-saww and he-saww tells you that the supplication is answered’. He said to him, ‘Do you recognise me?’ He said, ‘Yes’. He said, ‘I deny the religion of Al-Islam and Prophet-hood of Muhammad-saww’.
فَقَالَ أَنَا أَعْرِفُ هَذَا وَ هُوَ الَّذِي أَرْسَلَنِي إِلَيْكَ مَرَّةً وَ مَرَّةً وَ مَرَّةً فَقَالَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ دَعَا أَهْلَهُ وَ أَصْحَابَهُ وَ قَالَ لَهُمْ كُنْتُ عَلَى ضَلَالٍ وَ قَدْ رَجَعْتُ إِلَى الْحَقِّ فَأَسْلِمُوا فَمَنْ أَسْلَمَ فَمَا فِي يَدِهِ لَهُ وَ مَنْ أَبَى فَلْيَنْزِعْ عَمَّا لِي عِنْدَهُ
He said, ‘I do know this, and he-saww is the one who had sent me to you time, and time, and time’. He said, ‘I testify that there is no god except Allah-azwj, and that Muhammad-saww is Rasool-saww of Allah-azwj’, and he called his family members and his companion and said to them, ‘I was upon straying and I have returned to the truth, so become Muslims. The one who becomes a Muslim, so whatever is in his hands is for him, and one who refuses, let him be removed from what is for me with him’.
فَأَسْلَمَ الْقَوْمُ وَ أَهْلُهُ وَ كَانَتِ ابْنَتُهُ مُزَوَّجَةً مِنِ ابْنِهِ فَفَرَّقَ بَيْنَهُمَا ثُمَّ قَالَ لِي أَ تَدْرِي مَا الدَّعْوَةُ فَقُلْتُ لَا وَ اللَّهِ وَ أَنَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهَا السَّاعَةَ
The group became Muslims, and so did his family members, and his daughter had been married to his son (brother and sister), so he effected a separation between the two. Then he said to me, ‘Do you know what the supplication is?’ I said, ‘No, by Allah-azwj, and I want to ask you about it now’.
فَقَالَ لَمَّا زَوَّجْتُ ابْنَتِي صَنَعْتُ طَعَاماً وَ دَعَوْتُ النَّاسَ فَأَجَابُوا وَ كَانَ إِلَى جَانِبِنَا قَوْمٌ أَشْرَافٌ فُقَرَاءُ لَا مَالَ لَهُمْ فَأَمَرْتُ غِلْمَانِي أَنْ يَبْسُطُوا لِي حَصِيراً فِي وَسَطِ الدَّارِ فَسَمِعْتُ صَبِيَّةً تَقُولُ لِأُمِّهَا يَا أُمَّاهْ قَدْ آذَانَا هَذَا الْمَجُوسِيُّ بِرَائِحَةِ طَعَامِهِ
He said, ‘When I got my daughter married, I made a meal and invited the people. They answered, and there were some noble poor people by our side, there being no wealth for them. I instructed my servants to spread a mat for me in the middle of the house. I heard a little girl saying to her mother, ‘O mother! This Magian has harmed us with the aroma of his food!’
فَأَرْسَلْتُ إِلَيْهِنَّ بِطَعَامٍ كَثِيرٍ وَ كِسْوَةٍ وَ دَنَانِيرَ لِلْجَمِيعِ فَلَمَّا نَظَرُوا إِلَى ذَلِكَ قَالَتِ الصَّبِيَّةُ لِلْبَاقِيَاتِ وَ اللَّهِ مَا نَأْكُلُ حَتَّى نَدْعُوَ لَهُ فَرَفَعْنَ أَيْدِيَهُنَّ وَ قُلْنَ حَشَرَكَ اللَّهُ مَعَ جَدِّنَا رَسُولِ اللَّهِ ص وَ أَمَّنَ بَعْضُهُنَّ فَتِلْكَ الدَّعْوَةُ الَّتِي أُجِيبَتْ.
So, I sent to them a lot of food and Dinars to them all. When they looked at that, the little girl said, ‘By Allah-azwj! We will not eat until we supplicate for him’. They raised their hands and said, ‘May Allah-azwj Resurrect you with our grandfather-saww Rasool-Allah-saww!’ And some of them said Ameen. So that is the supplication which has been Answered’’.[15]
وَ نَقَلَ ابْنُ الْجَوْزِيِّ أَيْضاً فِي كِتَابِهِ عَنْ جَدِّهِ أَبِي الْفَرَجِ بِإِسْنَادِهِ إِلَى ابْنِ الْخَضِيبِ قَالَ: كُنْتُ كَاتِباً لِلسَّيِّدَةِ أُمِّ الْمُتَوَكِّلِ- فَبَيْنَا أَنَا فِي الدِّيوَانِ إِذَا بِخَادِمٍ صَغِيرٍ قَدْ خَرَجَ مِنْ عِنْدِهَا وَ مَعَهُ كِيسٌ فِيهِ أَلْفُ دِينَارٍ فَقَالَ السَّيِّدَةُ تَقُولُ لَكَ فَرِّقْ هَذَا فِي أَهْلِ الِاسْتِحْقَاقِ فَهُوَ مِنْ أَطْيَبِ مَالِي وَ اكْتُبْ أَسْمَاءَ الَّذِينَ تُفَرِّقُهُ فِيهِمْ حَتَّى إِذَا جَاءَنِي مِنْ هَذَا الْوَجْهِ شَيْءٌ صَرَفْتُهُ إِلَيْهِمْ
And Ibn Al Jowzy has transmitted as well in his book, from his grandfather Abu Al Faraj, by his chain to Ibn Al Khazeyb who said,
‘I was a scribe for the mother of Al-Mutwakkal. While I was in the registry, there was a young servant who had come out from her presence and with him was a pouch having a thousand Dinars in it. He said, ‘The chieftess is saying to you, ‘Distribute these among the deserving people for it is from the goodly of my wealth and write down the names of those you distribute it among them, until when something comes to me from this aspect, I can divert it to them’.
قَالَ فَمَضَيْتُ إِلَى مَنْزِلِي وَ جَمَعْتُ أَصْحَابِي وَ سَأَلْتُهُمْ عَنِ الْمُسْتَحِقِّينَ فَسَمَّوْا لِي أَشْخَاصاً فَفَرَّقْتُ فِيهِمْ ثَلَاثَمِائَةِ دِينَارٍ وَ بَقِيَ الْبَاقِي بَيْنَ يَدَيَّ إِلَى نِصْفِ اللَّيْلِ وَ إِذَا بِطَارِقٍ يَطْرُقُ الْبَابَ فَسَأَلْتُهُ مَنْ هُوَ فَقَالَ فُلَانٌ الْعَلَوِيُّ وَ كَانَ جَارِي فَأَذِنْتُ لَهُ فَدَخَلَ
He said, ‘I went to my house and gathered my companions and asked them about the deserving ones. They named some persons to me. I distributed three hundred Dinars among them, and the remainder remain in my hands up to midnight, and there was a knock on the door. I asked him, ‘Who is it?’ He said, ‘So and so Alawite’, and he was my neighbour. I permitted for him, so he entered.
فَقُلْتُ لَهُ مَا شَأْنُكَ فَقَالَ إِنِّي جَائِعٌ فَأَعْطَيْتُهُ مِنْ ذَلِكَ دِينَاراً فَدَخَلْتُ إِلَى زَوْجَتِي فَقَالَتْ مَا الَّذِي عَنَاكَ فِي هَذِهِ السَّاعَةِ فَقُلْتُ طَرَقَنِي فِي هَذِهِ السَّاعَةِ طَارِقٌ مِنْ وُلْدِ رَسُولِ اللَّهِ ص وَ لَمْ يَكُنْ عِنْدِي مَا أُطْعِمُهُ فَأَعْطَيْتُهُ دِينَاراً فَأَخَذَهُ وَ شَكَرَ لِي وَ انْصَرَفَ
I said to him, ‘What is your concern?’ He said, ‘I am hungry’. So, I gave him a Dinar from that. I entered to see my wife. She said, ‘What is that which is about you at this time?’ I said, ‘A night comer had knocked on the door to me, being from the children of Rasool-Allah-saww, and there did not happen to be anything for me what I could feed him, so I gave him a Dinar. He took it and thanked me and left’.
فَخَرَجَتْ زَوْجَتِي وَ هِيَ تَبْكِي وَ تَقُولُ أَ مَا تَسْتَحْيِي يَقْصِدُكَ مِثْلُ هَذَا الرَّجُلِ وَ تُعْطِيهِ دِينَاراً وَ قَدْ عَرَفْتَ اسْتِحْقَاقَهُ أَعْطِهِ الْجَمِيعَ فَوَقَعَ كَلَامُهَا فِي قَلْبِي وَ قُمْتُ خَلْفَهُ فَنَاوَلْتُهُ الْكِيسَ فَأَخَذَهُ وَ انْصَرَفَ فَلَمَّا عُدْتُ إِلَى الدَّارِ نَدِمْتُ وَ قُلْتُ السَّاعَةَ يَصِلُ الْخَبَرُ إِلَى الْمُتَوَكِّلِ وَ هُوَ يَمْقُتُ الْعَلَوِيِّينَ- فَيَقْتُلُنِي
My wife went out and she was crying and saying, ‘Are you not ashamed that the like of this man came to you and you (only) gave him one Dinar, and you had known his being deserving of being given the whole of it?’ Her speech fell in my heart and I arose to go behind him and gave him the bag. He took it and left. When I returned to the house, I regretted and said, ‘Now the news will arrive to Al-Mutawakkil (the caliph) and he abhors the Alawites, so he will kill me’.
فَقَالَ لِي زَوْجَتِي لَا تَخَفْ وَ اتَّكِلْ عَلَى اللَّهِ وَ عَلَى جَدِّهِمْ فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ طُرِقَ الْبَابُ وَ الْمَشَاعِلُ فِي أَيْدِي الْخَدَمِ وَ هُمْ يَقُولُونَ أَجِبِ السَّيِّدَةَ فَقُمْتُ مَرْعُوباً وَ كُلَّمَا مَشَيْتُ قَلِيلًا تَوَاتَرَتِ الرُّسُلُ
My wife said to me, ‘Do not fear and rely upon Allah-azwj and upon their grandfather-saww’. While we were like that when the door was knocked upon, and the torches were in the hands of the servants, and they were saying, ‘Answer the chieftess!’ I stood up scared and every time I walked a little, I retraced from the messengers.
فَوَقَفْتُ عَلَى سِتْرِ السَّيِّدَةِ فَسَمِعْتُهَا تَقُولُ يَا أَحْمَدُ جَزَاكَ اللَّهُ خَيْراً وَ جَزَى زَوْجَتَكَ كُنْتُ السَّاعَةَ نَائِمَةً فَجَاءَنِي رَسُولُ اللَّهِ ص وَ قَالَ جَزَاكِ اللَّهُ خَيْراً وَ جَزَى زَوْجَةَ ابْنِ الْخَضِيبِ خَيْراً فَمَا مَعْنَى هَذَا
I paused at a curtain of the chieftess and I heard her saying, ‘O Ahmad! May Allah-azwj Recompense you goodly and Recompense your wife. I was just asleep and Rasool-Allah-saww came to me (in the dream), and he-saww said: ‘May Allah-azwj Recompense you goodly and Recompense the wife of Ibn Al-Khazeyb goodly’. So, what is the meaning of this?’
فَحَدَّثْتُهَا الْحَدِيثَ وَ هِيَ تَبْكِي فَأَخْرَجَتْ دَنَانِيرَ وَ كِسْوَةً وَ قَالَتْ هَذَا لِلْعَلَوِيِّ وَ هَذَا لِزَوْجَتِكَ وَ هَذَا لَكَ وَ كَانَ ذَلِكَ يُسَاوِي مِائَةَ أَلْفِ دِرْهَمٍ فَأَخَذْتُ الْمَالَ وَ جَعَلْتُ طَرِيقِي عَلَى بَيْتِ الْعَلَوِيِّ فَطَرَقْتُ الْبَابَ فَقَالَ مِنْ دَاخِلِ الْمَنْزِلِ هَاتِ مَا مَعَكَ يَا أَحْمَدُ وَ خَرَجَ وَ هُوَ يَبْكِي
I narrated the narration to her, and she cried. She brought out Dinars and a bag, and she said, ‘This is for the Alawite, and this is for your wife, and this is for you’. And that equated to one hundred thousand Dirhams. I took the wealth and went on my way to the house of the Alawite. I knocked the door. He said from inside the house, ‘Give what is with you, O Ahmad!’ And he came out, and he was weeping.
فَسَأَلْتُهُ عَنْ بُكَائِهِ فَقَالَ لَمَّا دَخَلْتُ مَنْزِلِي قَالَتْ لِي زَوْجَتِي مَا هَذَا الَّذِي مَعَكَ فَعَرَّفْتُهَا فَقَالَتْ لِي قُمْ بِنَا حَتَّى نُصَلِّيَ وَ نَدْعُوَ لِلسَّيِّدَةِ وَ لِأَحْمَدَ وَ زَوْجَتِهِ فَصَلَّيْنَا وَ دَعَوْنَا ثُمَّ نِمْتُ فَرَأَيْتُ رَسُولَ اللَّهِ ص فِي الْمَنَامِ وَ هُوَ يَقُولُ قَدْ شَكَرْتُمْ عَلَى مَا فَعَلُوا مَعَكَ فَالسَّاعَةَ يَأْتُونَكَ بِشَيْءٍ فَاقْبَلْ مِنْهُمْ انْتَهَى مَا أَخْرَجْتُهُ مِنْ كِتَابِ كَشْفِ الْيَقِينِ.
I asked him about his weeping. He said, ‘When I entered my house, my wife said to me, ‘What is this which is with you?’ I let her know. She said to me, ‘Arise with us until we pray Salat and supplicate for the chieftess, and for Ahmad and his wife’. So, we prayed Salat and supplicated. Then I slept. I saw Rasool-Allah-saww in the dream and he-saww said: ‘You have been thanked upon what they have done with you. Now, they will be coming to you with something. Accept it from them!’ – This is the end of what I have extracted from the book ‘Kashf Al-Yaqeen’’.[16]
13- كَنْزُ الْكَرَاجُكِيِّ، حَدَّثَنِي عَلِيُّ بْنُ أَحْمَدَ اللُّغَوِيُّ بِمَيَّافَارِقِينَ فِي سَنَةِ تِسْعٍ وَ تِسْعِينَ وَ ثَلَاثِمِائَةٍ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ عَلِيٍّ السَّلْمَاسِيِّ- فِي مَرْضَتِهِ الَّتِي تُوُفِّيَ فِيهَا فَسَأَلْتُهُ عَنْ حَالِهِ فَقَالَ لَحِقَتْنِي غَشْيَةٌ أُغْمِيَ عَلَيَّ فِيهَا فَرَأَيْتُ مَوْلَايَ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ-
(The book) ‘Kanz’ of Al Karajaky – ‘It is narrated to me by Ali Bin Ahmad Al Laghwy at Miyafarqeen (at Diyarbekir) in the year three hundred and ninety-nine, said,
‘I entered to see Abu Al-Hassan Ali Al-Salamasy during his illness in which he died. I asked him about his state. He said, ‘I faced overcoming upon me wherein there was unconsciousness upon me. I saw my Master-asws Amir Al-Momineen-asws Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws.
قَدْ أَخَذَ بِيَدِي وَ أَنْشَأَ يَقُولُ
| فَإِنَّ آلَ مُحَمَّدٍ فِي الْأَرْضِ غَرَّقَ جَهْلَهَا وَ سَفِينَتُهُمْ حَمَلَ الَّذِي طَلَبَ النَّجَاةَ وَ أَهْلَهَا | فَاقْبِضْ بِكَفِّكَ عُرْوَةً لَا تَخْشَ مِنْهَا فَصْلَهَا |
He-asws held my hand and prosed saying: ‘Surely the Progeny-asws of Muhammad-saww in the earth, ones ignorant of them-asws are drowned, and their-asws ship carried those who seek the salvation and its rightful ones, so grab with your hand the handhold. Do not fear from it, connect it’’.[17]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْحُسَيْنِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مَحْبُوبٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ الطَّبَرِيَّ يَقُولُ حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ قَالَ: رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ فِي الْمَنَامِ فَقَالَ لِي يَا هَنَّادُ قُلْتُ لَبَّيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ
And from him, from Muhammad Bin Ubeydullah Al-Husayni, from his father, from Ahmad Bin Mahboub who said, ‘I heard Abu Ja’far Al Tabari saying, ‘It is narrated to us by Hannad Bin Al Sary who said,
‘I was Amir Al-Momineen-asws Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws and his-asws Progeny-asws, in the dream. He-asws said to me: ‘O Hannad!’ I said, ‘At your-asws service, O Amir Al-Momineen-asws!’
قَالَ أَنْشِدْنِي قَوْلَ الْكُمَيْتِ-
| وَ يَوْمَ الدَّوْحِ دَوْحِ غَدِيرِ خُمٍّ- | أَبَانَ لَنَا الْوَلَايَةَ لَوْ أُطِيعَا | |
| وَ لَكِنَّ الرِّجَالَ تَبَايَعُوهَا | فَلَمْ أَرَ مِثْلَهَا أَمْراً شَنِيعاً |
He (the narrator) said, ‘He-asws prosed to me the words of Al-Kumeet: ‘And the day of the plains, the plains of Ghadeer Khumm. The Wilayah was explained to us if I could have obeyed. But the men refused it. So, I had not seen any matter nefarious like of it’.
قَالَ فَأَنْشَدْتُهُ فَقَالَ لِي خُذْ إِلَيْكَ يَا هَنَّادُ فَقُلْتُ هَاتِ يَا سَيِّدِي فَقَالَ ع
| وَ لَمْ أَرَ مِثْلَ ذَاكَ الْيَوْمِ يَوْماً | وَ لَمْ أَرَ مِثْلَهُ حَقّاً أُضِيعَا |
He said, ‘So I adjured him-asws. He-asws said to me: ‘Take it to you, O Hannad!’ I said, ‘Give, O my Chief!’ He-asws said (a couplet): ‘And I-asws had not seen any day the like of that day, and I-asws had not seen wastage of a right like it’’.[18]
باب 116 جوامع معجزاته صلوات الله عليه و نوادرها
CHAPTER 116 – A SUMMARY OF HIS-asws MIRACLES, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws, AND ITS MISCELLANEOUS
1- يج، الخرائج و الجرائح رُوِيَ عَنْ رُمَيْلَةَ أَنَّ عَلِيّاً ع مَرَّ بِرَجُلٍ يَخْبِطُ هُوَ هُوَ فَقَالَ يَا شَابُّ لَوْ قَرَأْتَ الْقُرْآنَ لَكَانَ خَيْراً لَكَ فَقَالَ إِنِّي لَا أُحْسِنُهُ وَ لَوَدِدْتُ أَنْ أُحْسِنَ مِنْهُ شَيْئاً فَقَالَ ادْنُ مِنِّي فَدَنَا مِنْهُ فَتَكَلَّمَ فِي أُذُنِهِ بِشَيْءٍ خَفِيٍّ فَصَوَّرَ اللَّهُ الْقُرْآنَ كُلَّهُ فِي قَلْبِهِ فَحَفِظَ كُلَّهُ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Rumeylah,
‘Ali-asws passed by a man stomping the ground (saying) ‘He-azwj! He-azwj‘! (a Sufi ritual). He-asws said: ‘O youth! If you were to read the Quran, it would be better for you’. He said, ‘I am not good at it, and I would love to be good with something from it’. He-asws said: ‘Come near me-asws’. He went near him-asws. He-asws spoke in his ears with something in a low voice, and Allah-azwj Transferred the Quran, all of it into his heart. He memorised all of it’’.[19]
2- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُرِئَ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع إِذا زُلْزِلَتِ الْأَرْضُ زِلْزالَها إِلَى أَنْ بَلَغَ قَوْلَهُ وَ قالَ الْإِنْسانُ ما لَها يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها- قَالَ أَنَا الْإِنْسَانُ وَ إِيَّايَ تُحَدِّثُ أَخْبَارَهَا
(The book) ‘Al Kharaij Wa Al Jaraih – From Abu Hamza Al Sumali,
‘From Abu Ja’far-asws having said: ‘It was recited in the presence of Amir Al-Momineen-asws: When the earth is shaken with its earthquake [99:1], until it reached His-azwj Words: And the human being says, ‘What is the matter with it?’ [99:3] On that Day it would narrate its news [99:4]. He-asws said: ‘I-asws am the human being, and it is to me-asws it would be narrating its news’.
فَقَالَ لَهُ ابْنُ الْكَوَّاءِ يَا أَمِيرَ الْمُؤْمِنِينَ- وَ عَلَى الْأَعْرافِ رِجالٌ يَعْرِفُونَ كُلًّا بِسِيماهُمْ قَالَ نَحْنُ الْأَعْرَافُ نَعْرِفُ أَنْصَارَنَا بِسِيمَاهُمْ وَ نَحْنُ أَصْحَابُ الْأَعْرَافِ نُوقَفُ بَيْنَ الْجَنَّةِ وَ النَّارِ وَ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَنَا وَ عَرَفْنَاهُ وَ لَا يَدْخُلُ النَّارَ إِلَّا مَنْ أَنْكَرَنَا وَ أَنْكَرْنَاهُ
Ibn Al-Kawa said to him-asws, ‘O Amir Al-Momineen-asws! And upon the heights would be men recognising all by their marks, [7:46]’. He-asws said: ‘We-asws are the recognisers. We-asws shall recognise our-asws helpers with their markings, and we-asws are companions of the heights. We-asws shall stand between the Paradise and the Fire, and no one will enter the Paradise except one who recognises us-asws and we-asws recognise him, nor enter the Fire except the one who denies us-asws and we-asws deny him’.
وَ كَانَ عَلِيٌّ ع يُخَاطِبُهُ بِوَيْحِكَ وَ كَانَ يَتَشَيَّعُ فَلَمَّا كَانَ يَوْمُ النَّهْرَوَانِ قَاتَلَ عَلِيّاً ع ابْنُ الْكَوَّاءِ-
And Ali-asws used to address him with (saying): ‘Woe be to you!’ And he was audacious. When it was the day of (battle of) Al-Nahrwan Ibn Al Kawa fought against Ali-asws.
وَ جَاءَهُ ع رَجُلٌ فَقَالَ إِنِّي أُحِبُّكَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَذَبْتَ فَقَالَ الرَّجُلُ سُبْحَانَ اللَّهِ كَأَنَّكَ تَعْلَمُ مَا فِي قَلْبِي
And a man came to him-asws and said, ‘I love you-asws’. Amir Al-Momineen-asws said: ‘You are lying!’ The man said, ‘Glory be to Allah-azwj! It is as if you know what is in my heart’.
وَ جَاءَهُ آخَرُ فَقَالَ إِنِّي أُحِبُّكُمْ أَهْلَ الْبَيْتِ وَ كَانَ فِيهِ لِينٌ فَأَثْنَى عَلَيْهِ عِنْدَهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَذَبْتُمْ لَا يُحِبُّنَا مُخَنَّثٌ وَ لَا دَيُّوثٌ وَ لَا وَلَدُ زِنًا وَ لَا مَنْ حَمَلَتْهُ أُمُّهُ فِي حَيْضِهَا
And another one came and said, ‘I love you-asws all, People-asws of the Household’. And there was softness in him and praised upon him-asws in his-asws presence. Amir Al-Momineen-asws said: ‘You are lying! He will not love us-asws, neither an effeminate, nor a cuckold, nor a child of adultery, nor one whose mother conceived him during her menstruation’.
فَذَهَبَ الرَّجُلُ فَلَمَّا كَانَ يَوْمُ صِفِّينَ قُتِلَ مَعَ مُعَاوِيَةَ.
The man went away. When it was the day of (battle of) Siffeen, he fought alongside Muawiya’’.[20]
3- يج، الخرائج و الجرائح رُوِيَ أَنَّهُ صَعُبَ عَلَى الْمُسْلِمِينَ قَلْعَةٌ فِيهَا كُفَّارٌ وَ يَئِسُوا مِنْ فَتْحِهَا فَقَعَدَ فِي الْمَنْجَنِيقِ وَ رَمَاهُ النَّاسُ إِلَيْهَا وَ فِي يَدِهِ ذُو الْفَقَارِ فَنَزَلَ عَلَيْهِمْ وَ فَتَحَ الْقَلْعَةَ.
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘It is reported that a fort wherein were Kafirs was difficult upon the Muslims and they despaired from conquering it. So, he-asws sat in the catapult and the people shot him-asws towards it, and in his-asws hand was Zulfiqar (sword). He-asws descended upon them and conquered the fort’’.[21]
4- يج، الخرائج و الجرائح رُوِيَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ ع فَقَالَ لِي مَنْ بِالْبَابِ قُلْتُ رَجُلٌ مِنَ الصِّينِ قَالَ فَأَدْخِلْهُ فَلَمَّا دَخَلَ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع- هَلْ تَعْرِفُونَّا بِالصِّينِ قَالَ نَعَمْ يَا سَيِّدِي قَالَ وَ بِمَا ذَا تَعْرِفُونَنَا
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Muhammad Bin Sinan who said,
‘I entered to see Al-Sadiq-asws. He-asws said to me: ‘Who is at the door?’ I said, ‘A man from China’. He-asws said: ‘Let him enter!’ When he entered, Abu Abdullah-asws said to him: ‘Do you recognise us-asws in China?’ He said, ‘Yes, O my Master-asws!’ He-asws said: ‘And what is that you recognise us-asws by?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ ص إِنَّ عِنْدَنَا شَجَرَةً تَحْمِلُ كُلَّ سَنَةٍ وَرْداً يَتَلَوَّنُ كُلَّ يَوْمٍ مَرَّتَيْنِ فَإِذَا كَانَ أَوَّلُ النَّهَارِ نَجِدُ مَكْتُوباً عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ إِذَا كَانَ آخِرُ النَّهَارِ فَإِنَّا نَجِدُ مَكْتُوباً عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ عَلِيٌّ خَلِيفَةُ رَسُولِ اللَّهِ.
He said, ‘O son-asws of Rasool-Allah-saww! There is a tree with us which bears roses all year round, getting coloured twice a day. So, whenever it is the beginning of the day, we find written (in Chinese) upon it: “There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj”. And whenever it is the end of the day, we find written upon it: “There is no god except Allah-azwj, Ali-asws is caliph of Rasool-Allah-saww”’.[22]
5- يج، الخرائج و الجرائح رُوِيَ أَنَّ أَبَا طَالِبٍ قَالَ لِفَاطِمَةَ بِنْتِ أَسَدٍ- وَ كَانَ عَلِيٌّ ع صَبِيّاً رَأَيْتُهُ يَكْسِرُ الْأَصْنَامَ فَخِفْتُ أَنْ يَعْلَمَ كِبَارُ قُرَيْشٍ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘Abu Talib-asws said to Fatima-asws Bint Asad-as, and Ali-asws was a child, ‘I-as saw him-asws breaking the idols, so I-as feared that the elders of Qureysh would come to know!’
فَقَالَتْ يَا عَجَباً أُخْبِرُكَ بِأَعْجَبَ مِنْ هَذَا إِنِّي اجْتَزْتُ بِالْمَوْضِعِ الَّذِي كَانَتْ أَصْنَامُهُمْ فِيهِ مَنْصُوبَةً وَ عَلِيٌّ فِي بَطْنِي فَوَضَعَ رِجْلَيْهِ فِي جَوْفِي شَدِيداً لَا يَتْرُكُنِي أَنْ أَقْرُبَ مِنْ ذَلِكَ الْمَوْضِعِ الَّذِي فِيهِ وَ إِنَّمَا كُنْتُ أَطُوفُ بِالْبَيْتِ لِعِبَادَةِ اللَّهِ لَا لِلْأَصْنَامِ.
She-as said, ‘O wonder! I-as shall inform you-as with more wondrous than this. I-as passed by the place in which were their idols were installed, and Ali-asws was in my-as belly. He-asws placed his-asws legs severely in my-asws inside. He-asws did not allow me to go near to that place in which it (the idol) was, and rather I-as was performing Tawaaf of the House (Kabah) for worshipping Allah-azwj, not to the Idols’’.[23]
6- شا، الإرشاد وَ مِنْ آيَاتِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ- وَ بَيِّنَاتِهِ الَّتِي انْفَرَدَ بِهَا مِمَّنْ عَدَاهُ ظُهُورُ مَنَاقِبِهِ فِي الْخَاصَّةِ وَ الْعَامَّةِ وَ تَسْخِيرُ الْجُمْهُورِ لِنَقْلِ فَضَائِلِهِ وَ مَا خَصَّهُ اللَّهُ مِنْ كَرَائِمِهِ وَ تَسْلِيمُ الْعَدُوِّ مِنْ ذَلِكَ بِمَا فِيهِ الْحُجَّةُ عَلَيْهِ
(The book) ‘Al Irshad’ –
‘And from the signs of Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, and his proofs which he-asws is individualised with, from the ones who fulfilled it, revealing his-asws virtues, among the special (Shias) and the general (Muslims), and the mockery of the masses in transmitting his-asws merits and what Allah-azwj has Specialised him-asws of his-asws feats, and the yielding of the enemies from that, with what is the proof in it.
هَذَا مَعَ كَثْرَةِ الْمُنْحَرِفِينَ عَنْهُ وَ الْأَعْدَاءِ لَهُ وَ تَوَافُرِ أَسْبَابِ دَوَاعِيهِمْ إِلَى كِتْمَانِ فَضْلِهِ وَ جَحْدِ حَقِّهِ وَ كَوْنِ الدُّنْيَا فِي يَدِ خُصُومِهِ وَ انْحِرَافِهَا عَنْ أَوْلِيَائِهِ وَ مَا اتَّفَقَ لِأَضْدَادِهِ مِنْ سُلْطَانِ الدُّنْيَا وَ حَمْلِ الْجُمْهُورِ عَلَى إِطْفَاءِ نُورِهِ وَ دَحْضِ أَمْرِهِ
This, along with a lot of ones deviating away from him-asws and the enemies to him-asws, and their plentiful reasons to conceal his-asws merits, and rejecting his-asws right, and the world being in the hands of his contenders, and it being turned away from his-asws friends and harmonising of his-asws adversaries from ruling authorities of the world and carrying the masses upon extinguishing his-asws light and refuting his-asws matter.
فَخَرَقَ اللَّهُ الْعَادَةَ بِنَشْرِ فَضَائِلِهِ وَ ظُهُورِ مَنَاقِبِهِ وَ تَسْخِيرِ الْكُلِّ لِلِاعْتِرَافِ بِذَلِكَ وَ الْإِقْرَارِ بِصِحَّتِهِ وَ انْدِحَاضِ مَا احْتَالَ بِهِ أَعْدَاؤُهُ فِي كِتْمَانِ مَنَاقِبِهِ وَ جَحْدِ حُقُوقِهِ حَتَّى تَمَّتِ الْحُجَّةُ لَهُ وَ ظَهَرَ الْبُرْهَانُ بِحَقِّهِ
Allah-azwj Punctured the normality by Publicising his-asws merits and Revealed his-asws virtues and Subdued all to acknowledge with that and the acceptance with its correctness, and the refutation of what his-asws enemies had cheated with in concealing his-asws virtues and rejection of his-asws right, until the Argument is Completed for him-asws and the Proof of his-asws right is revealed.
وَ لَمَّا كَانَتِ الْعَادَةُ جَارِيَةً بِخِلَافِ مَا ذَكَرْنَاهُ فِيمَنِ اتَّفَقَ لَهُ مِنْ أَسْبَابِ خُمُولِ أَمْرِهِ مَا اتَّفَقَ لِأَمِيرِ الْمُؤْمِنِينَ ع فَانْخَرَقَتِ الْعَادَةُ فِيهِ دَلَّ ذَلِكَ عَلَى بَيْنُونَتِهِ مِنَ الْكَافَّةِ بِبَاهِرِ الْآيَةِ عَلَى مَا وَصَفْنَاهُ
And when the normality flowed opposite to what we have mentioned, regarding the ones concurring for him-asws, from the reasons of dulling its matters what agrees for Amir Al-Momineen-asws. So, the normality was punctured during it, that being evidence upon its base from all, with dazzling signs upon what we have described it.
وَ قَدْ شَاعَ الْخَبَرُ وَ اسْتَفَاضَ عَنِ الشَّعْبِيِّ أَنَّهُ كَانَ يَقُولُ لَقَدْ كُنْتُ أَسْمَعُ خُطَبَاءَ بَنِي أُمَيَّةَ يَسُبُّونَ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع عَلَى مَنَابِرِهِمْ وَ كَأَنَّمَا يُشَالُ بِضَبْعِهِ إِلَى السَّمَاءِ وَ كُنْتُ أَسْمَعُهُمْ يَمْدَحُونَ أَسْلَافَهُمْ عَلَى مَنَابِرِهِمْ وَ كَأَنَّهُمْ يَكْشِفُونَ عَنْ جِيفَةٍ
And the news spread, and it was expanded upon from Al-Shaby. He was saying, ‘I used to listen to the sermons of the clan of Umayya reviling Amir Al-Momineen-asws Ali-asws Bin Abu Talib-asws upon their pulpits, and it was as if it was being raised by its pillar to the sky. And I was listening to them praising their own ancestors upon their pulpits, and it is as if they were uncovering from a carcass’.
وَ قَالَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ لِبَنِيهِ يَوْماً يَا بَنِيَّ عَلَيْكُمْ بِالدِّينِ فَإِنِّي لَمْ أَرَ الدِّينَ بَنَى شَيْئاً فَهَدَمَتْهُ الدُّنْيَا وَ رَأَيْتُ الدُّنْيَا قَدْ بَنَتْ بُنْيَاناً فَهَدَمَتْهُ الدِّينُ مَا زَالَتْ أَصْحَابُنَا وَ أَهْلُنَا يَسُبُّونَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع- وَ يَدْفِنُونَ فَضَائِلَهُ وَ يَحْمِلُونَ النَّاسَ عَلَى شَنَئَانِهِ وَ لَا يَزِيدُهُ ذَلِكَ مِنَ الْقُلُوبِ إِلَّا قُرْباً وَ يَجْهَدُونَ فِي تَقْرِيبِهِمْ مِنْ نُفُوسِ الْخَلْقِ وَ لَا يَزِيدُهُمْ ذَلِكَ إِلَّا بُعْداً-
And Al Waleed Bin Abdul Malik said to his sons one day, ‘O my sons! Upon you all is to be with the religion, for I did not see the religion build anything except the world demolished it, and I saw the world to have built its construction, and the religion demolished it. Our companions and our families have not ceased to revile Ali-asws Bin Abu Talib-asws and burying his-asws merits and carrying the people upon hating him-asws, and that did not increase from the hearts except for nearness, and they were rejecting in their nearness of the souls of the people, and that did not increase them except in remoteness.
وَ فِيمَا انْتَهَى إِلَيْهِ الْأَمْرُ مِنْ دَفْنِ فَضَائِلِ أَمِيرِ الْمُؤْمِنِينَ- وَ الْحَيْلُولَةِ بَيْنَ الْعُلَمَاءِ وَ نَشْرِهَا مَا لَا شُبْهَةَ فِيهِ عَلَى عَاقِلٍ حَتَّى كَانَ الرَّجُلُ إِذَا أَرَادَ أَنْ يَرْوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع رِوَايَةً لَنْ يَسْتَطِيعَ أَنْ يَصِفَهَا بِذِكْرِ اسْمِهِ وَ نَسَبِهِ وَ يَدْعُوهُ الضَّرُورَةُ إِلَى أَنْ يَقُولَ حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ- وَ يَقُولُ حَدَّثَنِي رَجُلٌ مِنْ قُرَيْشٍ وَ مِنْهُمْ مَنْ يَقُولُ حَدَّثَنِي أَبُو زَيْنَبَ-
And among what the matters ended to, from burying the merits of Amir Al-Momineen-asws, and the confusion between the scholars, and publicising what there is no doubt in it upon the intellectual, until it so happened that when the man wanted to narrate a report about Amir Al-Momineen-asws, he was never able to describe it by mentioning his-asws name and his-asws lineage, and the necessity called them to be saying, ‘It is narrated to me by a man from the companions of Rasool-Allah-saww’, and saying, ‘It is narrated to me by a man from Qureysh’, and from them there were ones saying, ‘It is narrated to me by Abu Zainab-asws’.
وَ رَوَى عِكْرِمَةُ عَنْ عَائِشَةَ فِي حَدِيثِهَا لَهُ بِمَرَضِ رَسُولِ اللَّهِ ص وَ وَفَاتِهِ فَقَالَتْ فِي جُمْلَةِ ذَلِكَ فَخَرَجَ رَسُولُ اللَّهِ ص مُتَوَكِّئاً عَلَى رَجُلَيْنِ مِنْ أَهْلِ بَيْتِهِ أَحَدُهُمَا الْفَضْلُ بْنُ الْعَبَّاسِ فَلَمَّا حُكِيَ عَنْهَا ذَلِكَ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالَ لَهُ أَ تَعْرِفُ الرَّجُلَ الْآخَرَ قَالَ لَا لَمْ تُسَمِّهِ لِي قَالَ ذَلِكَ عَلِيُّ بْنُ أَبِي طَالِبٍ-
And it is reported by Ikrimah (bin Abu Jahl-la), from Ayesha (well-known fabricator), in her Hadeeth of his-asws of the illness of Rasool-Allah-saww and his-saww expiry. She said in a summary of that, ‘Rasool-Allah-saww came out leaning upon two men from the People-asws of his-saww Household, one of them was Al-Fazl Bin Abbas’. When that was narrated from her to Abdullah Bin Al-Abbas, he said to him, ‘Do you know the other man?’ He said, ‘No, she did not name him to me’. He said, ‘That is Ali-asws Bin Abu Talib-asws’’.
وَ مَا كَانَتْ أُمُّنَا تَذْكُرُهُ بِخَيْرٍ وَ هِيَ تَسْتَطِيعُ وَ كَانَتِ الْوُلَاةُ الْجَوَرَةُ تَضْرِبُ بِالسِّيَاطِ مَنْ ذَكَرَهُ بِخَيْرٍ بَلْ تَضْرِبُ الرِّقَابَ عَلَى ذَلِكَ وَ تَعْرِضُ لِلنَّاسِ بِالْبَرَاءَةِ مِنْهُ وَ الْعَادَةُ جَارِيَةٌ فِيمَنِ اتَّفَقَ لَهُ ذَلِكَ أَنْ لَا يَذْكُرَ عَلَى وَجْهٍ بِخَيْرٍ فَضْلًا عَنْ أَنْ يَذْكُرَ لَهُ فَضَائِلَ أَوْ يَرْوِىَ لَهُ مَنَاقِبَ أَوْ يُثْبِتَ لَهُ حُجَّةً لِحَقٍّ-
And our mother (Ayesha) was not mentioning him-asws with goodness, although she was able to, and the tyrannical rulers were striking with the whips the one who mentioned him-asws with goodness. But the necks were struck off upon that, and instead the disavowing from him-asws was presented to the people, and the custom flowed among the ones that was agreeable to, and the should not mention any aspect of a merit with goodness, if any merits were to be mentioned for him-asws, or any virtue being reported for him, or any argument being proven for him-asws of a right.
وَ إِذَا كَانَ ظُهُورُ فَضَائِلِهِ ع وَ انْتِشَارُ مَنَاقِبِهِ عَلَى مَا قَدَّمْنَا ذِكْرَهُ مِنْ شِيَاعِ ذَلِكَ فِي الْخَاصَّةِ وَ الْعَامَّةِ وَ تَسْخِيرِ الْعَدُوِّ وَ الْوَلِيِّ لِنَقْلِهِ ثَبَتَ خَرْقُ الْعَادَةِ فِيهِ وَ بَانَ وَجْهُ الْبُرْهَانِ فِيهِ بِالْآيَةِ الْبَاهِرَةِ عَلَى مَا قَدَّمْنَاهُ وَ مِنْ آيَاتِ اللَّهِ تَعَالَى فِيهِ ع
And when it was the manifestation of his-asws merits and publicising of his-asws virtues what we have preceded its mention from the spread of that among the special (Shias) and the general (Muslims), and the mockery of the enemies and the rulers in transmitting it proves the puncturing of the normality regarding him-asws, and the aspect of proof is manifested regarding him-asws with the dazzling signs, upon what we have preceded with, and from the Signs of Allah-azwj the Exalted regarding him-asws.
أَنَّهُ لَمْ يُمْنَ أَحَدٌ فِي وُلْدِهِ وَ ذُرِّيَّتِهِ بِمَا مُنِيَ ع فِي ذُرِّيَّتِهِ وَ ذَلِكَ أَنَّهُ لَمْ يُعْرَفْ خَوْفٌ شَمِلَ جَمَاعَةً مِنْ وُلْدِ نَبِيٍّ وَ لَا إِمَامٍ وَ لَا مَلِكِ زَمَانٍ وَ لَا بَرٍّ وَ لَا فَاجِرٍ كَالْخَوْفِ الَّذِي شَمِلَ ذُرِّيَّةَ أَمِيرِ الْمُؤْمِنِينَ ع وَ لَا لَحِقَ أَحَداً مِنَ الْقَتْلِ وَ الطَّرْدِ عَنِ الدِّيَارِ وَ الْأَوْطَانِ وَ الْإِخَافَةِ وَ الْإِرْهَابِ مَا لَحِقَ ذُرِّيَّةَ أَمِيرِ الْمُؤْمِنِينَ ع وَ وُلْدَهُ
Surely no one among his-asws sons-asws and his-asws offspring has been conferred with what he-asws has been conferred with regarding his-asws offspring. Such fear has not been known to be for any group from the children of a Prophet-as, nor an Imam-asws, nor any king of the times, neither righteous nor immoral, like the fear which was for the offspring of Amir Al-Momineen-asws, nor has anyone faced from the killing, and the expulsion from the houses, and the homelands, and the frightening and the terrorising, what the offspring of Amir Al-Momineen-asws and his-asws sons-asws had faced.
وَ لَمْ يَجْرِ عَلَى طَائِفَةٍ مِنَ النَّاسِ مِنْ صُرُوفِ النَّكَالِ مَا جَرَى عَلَيْهِمْ مِنْ ذَلِكَ فَقُتِلُوا بِالْفَتْكِ وَ الْغِيلَةِ وَ الِاحْتِيَالِ وَ بُنِيَ عَلَى كَثِيرٍ مِنْهُمْ وَ هُمْ أَحْيَاءٌ الْبُنْيَانُ وَ عُذِّبُوا بِالْجُوعِ وَ الْعَطَشِ حَتَّى ذَهَبَتْ أَنْفُسُهُمْ عَلَى الْهَلَاكِ وَ أَحْوَجَهُمْ ذَلِكَ إِلَى التَّمَزُّقِ فِي ذَلِكَ- وَ مُفَارَقَةِ الدِّيَارِ وَ الْأَهْلِ وَ الْأَوْطَانِ وَ كِتْمَانِ نَسَبِهِمْ عَنْ أَكْثَرِ النَّاسِ
And there has not flowed upon any party from the people, from the variety of exemplary torments what had flowed upon them-asws from that. So, they were killed with the murder, and the assassination, and the deception, and upon a lot of them buildings were built (upon them) while they were alive during construction. And they were punished with the hunger and the thirst until their souls departed upon the death, and that made them needy to the dispersal during that, and be in separate houses, and the families, and the homelands, and concealment of the lineage from most of the people.
وَ بَلَغَ بِهِمُ الْخَوْفُ إِلَى الِاسْتِخْفَاءِ عَنْ أَحِبَّائِهِمْ فَضْلًا عَنِ الْأَعْدَاءِ وَ بَلَغَ هَرَبُهُمْ مِنْ أَعْدَائِهِمْ إِلَى أَقْصَى الشَّرْقِ وَ الْغَرْبِ وَ الْمَوَاضِعِ النَّائِيَةِ عَنِ الْعِمَارَةِ وَ زَهِدَ فِي مَعْرِفَتِهِمْ أَكْثَرُ النَّاسِ وَ رَغِبُوا عَنْ تَقْرِيبِهِمْ وَ الِاخْتِلَاطِ بِهِمْ مَخَافَةً عَلَى أَنْفُسِهِمْ وَ ذَرَارِيِّهِمْ مِنْ جَبَابِرَةِ الزَّمَانِ
And the fear reached with them (at such proportions) that they concealed themselves from their loved ones as well as from their enemies, and their fleeing from their enemies reached to the far horizons of the east and the west, and the places remote from any buildings. And most of the people abstained from recognising them, and they feared from going near them and the mingling with them, fearing upon themselves and their offspring from the tyrants of the times.
وَ هَذِهِ كُلُّهَا أَسْبَابٌ يَقْتَضِي انْقِطَاعَ نِظَامِهِمْ وَ اجْتِثَاثَ أُصُولِهِمْ وَ قِلَّةَ عَدَدِهِمْ وَ هُمْ مَعَ مَا وَصَفْنَاهُ أَكْثَرُ ذُرِّيَّةِ أَحَدٍ مِنَ الْأَنْبِيَاءِ وَ الصَّالِحِينَ وَ الْأَوْلِيَاءِ بَلْ أَكْثَرُ مِنْ ذَرَارِيِّ أَحَدٍ مِنَ النَّاسِ
And all these are reasons that demanded the termination of their-asws system, and uprooting their roots, and reducing their numbers, and they, along with what we have described, are with more offspring than anyone from the Prophets-as, and the righteous, and the friends, but with more offspring than anyone from the people.
قَدْ طَبَّقُوا [الْأَرْضَ] بِكَثْرَتِهِمُ الْبِلَادَ وَ غَلَبُوا فِي الْكَثْرَةِ عَلَى ذَرَارِيِّ أَكْثَرِ الْعِبَادِ هَذَا مَعَ اخْتِصَاصِ مَنَاكِحِهِمْ فِي أَنْفُسِهِمْ دُونَ الْبُعَدَاءِ وَ حَصْرِهَا فِي ذَوِي أَنْسَابِهِمْ دِنْيَةً مِنَ الْأَقْرِبَاءِ
And the earth got layered with their large numbers in the cities, and they overcame regarding the large numbers, upon the offspring of most of the servants. This, along with their particularising their marriages within themselves besides the far ones, and their fortifying among the ones with their lineages, closes ones from the relatives.
وَ فِي ذَلِكَ خَرْقُ الْعَادَةِ عَلَى مَا بَيَّنَّاهُ وَ هُوَ دَلِيلُ الْآيَةِ الْبَاهِرَةِ فِي أَمِيرِ الْمُؤْمِنِينَ ع كَمَا وَصَفْنَاهُ وَ بَيَّنَّاهُ وَ هَذَا مَا لَا شُبْهَةَ فِيهِ وَ الْحَمْدُ لِلَّهِ.
And during that, the normality was punctured upon what we have explained, and it is evidence of the dazzling signs regarding Amir Al-Momineen-asws like what we have described and explained. And this is what there is no doubt in it. And the Praise is for Allah-azwj’’.[24]
7- م، تفسير الإمام عليه السلام قَالَ الصَّادِقُ ع إِنَّ رَسُولَ اللَّهِ ص لَمَّا أَظْهَرَ لِلْيَهُودِ وَ لِجَمَاعَةٍ مِنَ الْمُنَافِقِينَ الْمُعْجِزَاتِ فَقَابَلُوهَا بِالْكُفْرِ أَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ عَنْهُمْ بِأَنَّهُ جَلَّ ذِكْرُهُ خَتَمَ عَلَى قُلُوبِهِمْ وَ عَلَى سَمْعِهِمْ خَتْماً يَكُونُ عَلَامَةً لِمَلَائِكَتِهِ الْمُقَرَّبِينَ الْقُرَّاءِ لِمَا فِي اللَّوْحِ الْمَحْفُوظِ مِنْ أَخْبَارِ هَؤُلَاءِ الْمُكَذِّبِينَ الْمَذْكُورِينَ فِيهِ أَحْوَالُهُمْ
Tafseer Imam (Hassan Al-Askari-asws) – Al-Sadiq-asws said: ‘When Rasool-Allah-saww manifested the miracles to the Jews and to a group of the hypocrites, they faced it with the Kufr. Allah-azwj Mighty and Majestic Informed about them that He-azwj, Majestic is His-azwj Mention, has Sealed upon their hearts and upon their ears with a seal to happen to be a sign for His-azwj Angels of Proximity, the readers of the Guarded Tablet, of the news of these beliers wherein is mentioned their situations.
حَتَّى إِذَا نَظَرُوا إِلَى أَحْوَالِهِمْ وَ قُلُوبِهِمْ وَ أَسْمَاعِهِمْ وَ أَبْصَارِهِمْ وَ شَاهَدُوا مَا هُنَاكَ مِنْ خَتْمِ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهَا ازْدَادُوا بِاللَّهِ مَعْرِفَةً وَ بِعِلْمِهِ بِمَا يَكُونُ قَبْلَ أَنْ يَكُونَ يَقِيناً حَتَّى إِذَا شَاهَدُوا هَؤُلَاءِ الْمَخْتُومَ عَلَيْهِمْ وَ عَلَى جَوَارِحِهِمْ يُخْبِرُونَ عَلَى مَا قَرَءُوا مِنَ اللَّوْحِ الْمَحْفُوظِ وَ شَاهَدُوهُ فِي قُلُوبِهِمْ وَ أَسْمَاعِهِمْ وَ أَبْصَارِهِمْ ازْدَادُوا بِعِلْمِ اللَّهِ عَزَّ وَ جَلَّ بِالْغَائِبَاتِ يَقِيناً
Until, when they looked at their situations, and their hearts, and their hearing, and their sights, and they witnessed what was over there from the seals of Allah-azwj Mighty and Majestic upon them, they increased the recognition with Allah-azwj and of His-azwj Knowledge with what will be happening before it happen, being certain, until when they witnessed them, with the seals being upon them and upon their limbs, they are informed upon what they had read from the Guarded Tablet, and they are witnessing in their hearts, and their hearing, and their sight, they are increased in certainty with the Knowledge of Allah-azwj Mighty and Majestic, with the hidden matters.
قَالَ فَقَالُوا يَا رَسُولَ اللَّهِ فَهَلْ فِي عِبَادِ اللَّهِ مَنْ يُشَاهِدُ هَذَا الْخَتْمَ كَمَا تُشَاهِدُهُ الْمَلَائِكَةُ فَقَالَ رَسُولُ اللَّهِ ص بَلَى مُحَمَّدٌ رَسُولُ اللَّهِ شَاهَدَهُ بِإِشْهَادِ اللَّهِ تَعَالَى لَهُ وَ يُشَاهِدُهُ مِنْ أُمَّتِهِ أَطْوَعُهُمْ لِلَّهِ عَزَّ وَ جَلَّ وَ أَشَدُّهُمْ جِدّاً فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ أَفْضَلُهُمْ فِي دِينِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘They said, ‘O Rasool-Allah-saww! Is there among the servants of Allah-azwj, the one who witnesses this seal just as the Angels witness it?’ Rasool-Allah-saww said: ‘Yes. Muhammad-saww Rasool-Allah-saww by Allah-azwj the Exalted Causing him-saww witness it, and he witnesses it from his-saww community who is the most obedient to Allah-azwj Mighty and Majestic, and the most intense in the obedience of Allah-azwj the Exalted, and the most superior of them in the Religion of Allah-azwj Mighty and Majestic’.
فَقَالُوا بَيِّنْهُ يَا رَسُولَ اللَّهِ وَ كُلٌّ مِنْهُمْ يَتَمَنَّى أَنْ يَكُونَ هُوَ
They said, ‘Who is he, O Rasool-Allah-saww? And everyone from them is wishing that he would happen to be him’.
فَقَالَ رَسُولُ اللَّهِ ص دَعُوهُ يَكُنْ مِمَّنْ شَاءَ اللَّهُ فَلَيْسَ الْجَلَالَةُ فِي الْمَرَاتِبِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ بِالتَّمَنِّي وَ لَا بِالتَّظَنِّي وَ لَا بِالاقْتِرَاحِ وَ لَكِنَّهُ فَضْلٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَى مَنْ يَشَاءُ
Rasool-Allah-saww said: ‘Leave it! He would happen to be the one Allah-azwj Desires, for the majesty in the ranks in the Presence of Allah-azwj Mighty and Majestic isn’t with the wishing, or with the thinking, or with the suggesting. But it is a Grace from Allah-azwj Mighty and Majestic upon the one He-azwj so Desires.
يُوَفِّقُهُ لِلْأَعْمَالِ الصَّالِحَةِ يُكْرِمُهُ بِهَا فَيُبَلِّغُهُ أَفْضَلَ الدَّرَجَاتِ وَ أَفْضَلَ الْمَرَاتِبِ إِنَّ اللَّهَ تَعَالَى سَيُكْرِمُ بِذَلِكَ مَنْ يُرِيكُمُوهُ فِي غَدٍ فَجِدُّوا فِي الْأَعْمَالِ الصَّالِحَةِ فَمَنْ وَفَّقَهُ اللَّهُ لِمَا يُوجِبُ عَظِيمَ كَرَامَتِهِ عَلَيْهِ فَلِلَّهِ عَلَيْهِ فِي ذَلِكَ الْفَضْلُ الْعَظِيمُ
He-azwj would incline him to the righteous deeds, Honouring him with it, so he would reach the highest of the levels and the noblest of the ranks. Allah-azwj would Honour with that the one He-azwj would Honour tomorrow morning. Therefore, strive in (doing) the righteous deeds. So, the one whom Allah-azwj Inclines to what would Obligate His-azwj Honouring upon, so for him would be the great Grace regarding that’.
قَالَ ع فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ص وَ غَصَّ مَجْلِسُهُ بِأَهْلِهِ وَ قَدْ جَدَّ بِالْأَمْسِ كُلٌّ مِنْ خِيَارِهِمْ فِي خِيَارِ عَمَلِهِ وَ إِحْسَانِهِ إِلَى رَبِّهِ قَدَّمَهُ يَرْجُو أَنْ يَكُونَ هُوَ ذَلِكَ الْخَيْرَ الْأَفْضَلَ
He-asws said: ‘When Rasool-Allah-saww (came in the) morning, and his-saww gathering was crammed with its people, and there had come everyone who had strived the day before in his good deed, and favours sent forward to his Lord-azwj, hoping that he would happen to be that best one, the most superior.
فَقَالُوا يَا رَسُولَ اللَّهِ ص مَنْ هَذَا عَرِّفْنَاهُ بِصِفَتِهِ إِنْ لَمْ تَنُصَّ لَنَا عَلَى اسْمِهِ
They said, ‘O Rasool-Allah-saww! Who is this one? Introduce him with his characteristics, and if you-saww do not state his name upon us’.
فَقَالَ رَسُولُ اللَّهِ ص هَذَا الْجَامِعُ لِلْمَكَارِمِ الْحَاوِي لِلْفَضَائِلِ الْمُشْتَمِلُ عَلَى الْجَمِيلِ قَاضٍ عَنْ أَخِيهِ دَيْناً مُجْحِفاً إِلَى غَرِيمٍ سَغِبٍ غَاضِبٌ لِلَّهِ تَعَالَى قَاتِلٌ لِغَضَبِهِ ذَاكَ عَدُوَّ اللَّهِ مُسْتَحْيٍ مِنْ مُؤْمِنٍ مُعْرِضاً عَنْهُ بِخَجْلَةٍ مُكَايِداً فِي ذَلِكَ الشَّيْطَانَ الرَّجِيمَ حَتَّى أَخْزَاهُ اللَّهُ عَنْهُ وَ وَقَى بِنَفْسِهِ نَفْسَ عَبْدٍ الله [لِلَّهِ] مُؤْمِنٍ حَتَّى أَنْقَذَهُ مِنَ الْهَلَكَةِ
Rasool-Allah-saww said: ‘These are the whole of his honourable characteristics – the one enclosing (all) the merits, and one inclusive upon the beautiful repayment of debts on behalf of his brother to the unfair creditors satisfying them, angry for (the Sake of) Allah-azwj the Exalted, fighting the enemies of Allah-azwj due to than anger of his, too embarrassed from a Momin to turn away from him due to his shyness, confronting the Pelted Satan-la during that until Allah-azwj Disgraced him-la on his behalf, and he saved a soul of a Momin by his soul for (the Sake of) Allah-azwj – until he saved him from the destruction’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَيُّكُمْ قَضَى الْبَارِحَةَ أَلْفَ دِرْهَمٍ وَ سَبْعَمِائَةِ دِرْهَمٍ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَنَا يَا رَسُولَ اللَّهِ
Then Rasool-Allah-saww said: ‘Which one of you yesterday paid off one thousand the seven hundred Dirhams?’ Ali-asws Bin Abu Talib-asws said: ‘I-asws did, O Rasool-Allah-saww!’
فَقَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ فَحَدِّثْ إِخْوَانَكَ الْمُؤْمِنِينَ كَيْفَ كَانَتْ قِصَّتُهُ أُصَدِّقْكَ لِتَصْدِيقِ اللَّهِ إِيَّاكَ فَهَذَا الرُّوحُ الْأَمِينُ أَخْبَرَنِي عَنِ اللَّهِ تَعَالَى أَنَّهُ قَدْ هَذَّبَكَ عَنِ الْقَبِيحِ كُلِّهِ وَ نَزَّهَكَ عَنِ الْمَسَاوِي بِأَجْمَعِهَا وَ خَصَّكَ بِالْفَضَائِلِ مِنْ أَشْرَفِهَا وَ أَفْضَلِهَا لَا يَتَّهِمُكَ إِلَّا مَنْ كَفَرَ بِهِ وَ أَخْطَأَ حَظَّ نَفْسِهِ
Rasool-Allah-saww said: ‘O Ali-asws! Narrate to your-asws Momineen brothers how its story was (and) I-saww will ratify you-asws due to the Ratification of Allah-azwj of you-asws, for this here is the Trustworthy Spirit informing me-saww on behalf of Allah-azwj Mighty and Majestic that He-azwj Has Kept away from you-asws from the ugliness, all of it, and Removed the disadvantages in their entirety, and Specialised you-asws from the merits with the noblest of these and the most superior of these. None shall accuse you-asws except the one who disbelieves in it and is himself mistaken in it by chance’.
فَقَالَ عَلِيٌّ ع مَرَرْتُ الْبَارِحَةَ بِفُلَانِ بْنِ فُلَانٍ الْمُؤْمِنِ فَوَجَدْتُ فُلَاناً وَ أَنَا أَتَّهِمُهُ بِالنِّفَاقِ وَ قَدْ لَازَمَهُ وَ ضَيَّقَ عَلَيْهِ فَنَادَانِيَ الْمُؤْمِنُ يَا أَخَا رَسُولِ اللَّهِ وَ كَشَّافَ الْكُرَبِ عَنْ وَجْهِ رَسُولِ اللَّهِ وَ قَامِعَ أَعْدَائِهِ عَنْ حَبِيبِهِ أَغِثْنِي وَ اكْشِفْ كُرْبَتِي وَ نَجِّنِي مِنْ غَمِّي سَلْ غَرِيمِي هَذَا لَعَلَّهُ يُجِيبُكَ وَ يُؤَجِّلُنِي فَإِنِّي مُعْسِرٌ
Ali-asws said: ‘Yesterday I-asws passed by so and so, son of so and so, the Momin, and I found so and so – and I-asws accuse him of the hypocrisy – pressing him and constraining upon him. The Momin called out to me-asws, ‘O brother-asws of Rasool-Allah-saww, and the remover of the worries from the face of Rasool-Allah-saww, and the repressor of the enemies of Allah-azwj from His-azwj Beloved! Help me and remove my distress and rescue me from my gloom. Ask this creditor of mine, perhaps he would respond to you-asws and he would respite me, for I am insolvent’.
فَقُلْتُ لَهُ اللَّهَ إِنَّكَ لَمُعْسِرٌ فَقَالَ يَا أَخَا رَسُولِ اللَّهِ ص لَئِنْ كُنْتُ أَسْتَحِلُّ الْكَذِبَ فَلَا تَأْمَنَنِّي عَلَى يَمِينِي أَيْضاً فَإِنِّي مُعْسِرٌ وَ فِي قَوْلِي هَذَا صَادِقٌ وَ أُوَقِّرُ اللَّهَ وَ أُجِلُّهُ أَنْ أَحْلِفَ بِهِ صَادِقاً أَوْ كَاذِباً
I-asws said to him: ‘(By) Allah-azwj! You are insolvent!?’ He said, ‘O brother-asws of Rasool-Allah-saww! If it was Permissible, I would lie, so you-asws wouldn’t trust upon my oath as well. I am (indeed) insolvent, and am truthful in this word (claim), and I am more revering of Allah-azwj and consider Him-azwj as more Majestic than that I should swear by Him-azwj, whether truthfully or falsely’.
فَأَقْبَلْتُ عَلَى الرَّجُلِ فَقُلْتُ إِنِّي لَأُجِلُّ نَفْسِي عَنْ أَنْ يَكُونَ لِهَذَا عَلَيَّ يَدٌ وَ أُجِلُّكَ أَيْضاً عَنْ أَنْ يَكُونَ لَهُ عَلَيْكَ يَدٌ أَوْ مِنَّةٌ وَ أَسْأَلُ مَالِكَ الْمُلْكِ الَّذِي لَا يَأْنَفُ مِنْ سُؤَالِهِ وَ لَا يَسْتَحْيِي مِنَ التَّعَرُّضِ لِثَوَابِهِ
I-asws turned upon the man, and I-asws said: ‘I-asws for my-asws reason, from there happening to be a hand upon me-asws or a favour, and for your reason as well, from there happening to be a hand (favour) for him upon you, or a favour, and I-asws shall ask the King of the kings, Who there is no dislike from asking Him-azwj nor any embarrassment from exposing to His-azwj Rewards’.
ثُمَّ قُلْتُ اللَّهُمَّ بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ لَمَّا قَضَيْتَ عَنْ عَبْدِكَ هَذَا هَذَا الدَّيْنَ
Then I-asws said: ‘O Allah-azwj! By the right of Muhammad-saww and his-saww goodly Progeny-asws – Pay off the debt from this servant of Yours-azwj’.
فَرَأَيْتُ أَبْوَابَ السَّمَاءِ تُنَادِي أَمْلَاكُهَا يَا أَبَا الْحَسَنِ مُرْ هَذَا الْعَبْدَ يَضْرِبُ بِيَدِهِ إِلَى مَا شَاءَ مِمَّا بَيْنَ يَدَيْهِ مِنْ حَجَرٍ وَ مَدَرٍ وَ حَصَاةٍ وَ تُرَابٍ يَسْتَحِيلُ فِي يَدِهِ ذَهَباً ثُمَّ يَقْضِي مِنْهُ دَيْنَهُ وَ يَجْعَلُ مَا يَبْقَى نَفَقَتَهُ وَ بِضَاعَتَهُ الَّتِي يَسُدُّ بِهَا فَاقَتَهُ وَ يَمُونُ بِهَا عِيَالَهُ
I saw the gateways of the sky, its Angels calling out, ‘O Abu Al-Hassan-asws! Order this servant to strike his hand to whatever he so desires to – from what is in front of him, from a stone, and mud, and pebbles and dust – it would be converted to gold in his hand. Then he can pay off his debt from it and make whatever remains as his expense monies, and (for) his goods by which he can block his destitution with it, and he can secure his dependants with it’.
فَقُلْتُ يَا عَبْدَ اللَّهِ قَدْ أَذِنَ اللَّهُ بِقَضَاءِ دَيْنِكَ وَ إِيْسَارِكَ بَعْدَ فَقْرِكَ اضْرِبْ بِيَدِكَ إِلَى مَا تَشَاءُ مِمَّا أَمَامَكَ فَتَنَاوَلْهُ فَإِنَّ اللَّهَ يُحَوِّلُهُ فِي يَدِكَ ذَهَباً إِبْرِيزاً
I-asws said, ‘O servant of Allah-azwj! Allah-azwj has Permitted the fulfilment of your debt and make you affluent after your poverty. Strike your hand to whatever you so desire, from what is in front of you, and grab it, for Allah-azwj would Transform it to pure gold in your hand’.
فَتَنَاوَلَ أَحْجَاراً ثُمَّ مَدَراً فَانْقَلَبَتْ لَهُ ذَهَباً أَحْمَرَ ثُمَّ قُلْتُ لَهُ افْصِلْ لَهُ مِنْهَا قَدْرَ دَيْنِهِ فَأَعْطِهِ فَفَعَلَ قُلْتُ فَالْبَاقِي لَكَ رِزْقٌ سَاقَهُ اللَّهُ تَعَالَى إِلَيْكَ
He grabbed a rock, then some mud, and it turned for him as red gold. Then I-asws said to him: ‘Cut out a piece from it for him of a measurement of his debt and give it to him’. He did. I-asws said: ‘And the remainder is sustenance which Allah-azwj the Exalted Ushered towards you’.
فَكَانَ الَّذِي قَضَاهُ مِنْ دَيْنِهِ أَلْفاً وَ سَبْعَمِائَةِ دِرْهَمٍ وَ كَانَ الَّذِي بَقِيَ أَكْثَرَ مِنْ مِائَةِ أَلْفِ دِرْهَمٍ فَهُوَ مِنْ أَيْسَرِ أَهْلِ الْمَدِينَةِ
And it was so, that which was paid off from his debt was one thousand and seven hundred Dirhams, and that which remained (with him) was more than one hundred thousand Dirhams. Thus, he is from the most affluent ones of Al-Medina’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يَعْلَمُ مِنَ الْحِسَابِ مَا لَا يَبْلُغُهُ عُقُولُ الْخَلْقِ إِنَّهُ يَضْرِبُ أَلْفاً وَ سَبْعَمِائَةٍ فِي أَلْفٍ وَ سَبْعِمِائَةٍ ثُمَّ مَا ارْتَفَعَ مِنْ ذَلِكَ فِي مِثْلِهِ إِلَى أَنْ يَفْعَلَ ذَلِكَ أَلْفَ مَرَّةٍ ثُمَّ آخِرُ مَا يَرْتَفِعُ مِنْ ذَلِكَ عَدَدُ مَا يَهَبُهُ اللَّهُ لَكَ
Then Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Knows from the counting what the intellects of the people cannot reach. He-azwj would Multiply one thousand and seven hundred by one thousand and seven hundred, (then whatever is raised (total) from that, (Multiply) by the like of it, until He-azwj Does that a thousand times. Then at the ends, whatever is raised from that (total, Multiply) by the likes of it, until He-azwj Does that a thousand times. Then at the end, whatever is raised (total) from that, is a number what Allah-azwj would Gift to you-asws.
فِي الْجَنَّةِ مِنَ الْقُصُورِ قَصْرٍ مِنْ ذَهَبٍ وَ قَصْرٍ مِنْ فِضَّةٍ وَ قَصْرٍ مِنْ لُؤْلُؤٍ وَ قَصْرٍ مِنْ زَبَرْجَدٍ وَ قَصْرٍ مِنْ جَوْهَرٍ وَ قَصْرٍ مِنْ نُورِ رَبِّ الْعِزَّةِ وَ أَضْعَافِ ذَلِكَ مِنَ الْعَبِيدِ وَ الْخَدَمِ وَ الْخَيْلِ وَ النُّجُبِ تَطِيرُ بَيْنَ سَمَاءِ الْجَنَّةِ وَ أَرْضِهَا
(There will be for you-asws) in the Paradise, from the castles – a castle of gold, and a castle of silver, and a castle of pearls, and a castle of aquamarine, and a castle of emeralds, and a castle of jewels, and a castle of the Light of the Lord-azwj of the worlds – and He-azwj would Add on top of that, from the servants, and the attendants, and the horses, and the (winged) animals flying between the sky of the Paradise and its ground’.
فَقَالَ عَلِيٌّ ع حَمْداً لِرَبِّي وَ شُكْراً
Ali-asws said: ‘I-asws praising my-asws Lord-azwj and thanking’.
قَالَ رَسُولُ اللَّهِ ص وَ هَذَا الْعَدَدُ فَهُوَ عَدَدُ مَنْ يُدْخِلُهُمُ الْجَنَّةَ وَ يَرْضَى عَنْهُمْ لِمَحَبَّتِهِمْ لَكَ وَ أَضْعَافُ هَذَا الْعَدَدِ مَنْ يُدْخِلُهُمُ النَّارَ مِنَ الشَّيَاطِينِ مِنَ الْجِنِّ وَ الْإِنْسِ بِبُغْضِهِمْ لَكَ وَ وَقِيعَتِهِمْ فِيكَ وَ تَنْقِيصِهِمْ إِيَّاكَ
Rasool-Allah-saww said: ‘And this is the number of the ones Allah-azwj would Enter them into the Paradise and be Pleased from them with their love for you-asws, and Add to this number, from the ones He-azwj would Enter into the Fire, from the Satans-la from the Jinn and the human beings, due to their hatred for you-asws, and their belittling you-asws and their derogation of you-asws’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَيُّكُمْ قَتَلَ الْبَارِحَةَ رَجُلًا غَضَباً لِلَّهِ وَ لِرَسُولِهِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَا وَ سَيَأْتِيكُمُ الْخُصُومُ الْآنَ فَقَالَ رَسُولُ اللَّهِ ص حَدِّثْ إِخْوَانَكَ الْمُؤْمِنِينَ الْقِصَّةَ
Then Rasool-Allah-saww said: ‘Which one of you killed a man yesterday, out of anger for the Sake of Allah-azwj and His-azwj Rasool-saww?’ So Ali-asws said: ‘I-asws did, and the disputants would be coming to you-saww now’. Rasool-Allah-saww said: ‘Narrate the story to your-asws Momineen brothers’.
فَقَالَ عَلِيٌّ ع كُنْتُ فِي مَنْزِلِي إِذْ سَمِعْتُ رَجُلَيْنِ خَارِجَ دَارِي يَتَدَارَءَانِ- فَدَخَلَا إِلَيَّ فَإِذَا فُلَانٌ الْيَهُودِيُّ وَ فُلَانٌ رَجُلٌ مَعْرُوفٌ فِي الْأَنْصَارِ
Ali-asws said: ‘I-asws was in my-asws house, when I-asws heard two men outside my-asws house disputing. They both came over to me-asws, one of them was so and so Jew, and so and so well known among the Ansaar.
فَقَالَ الْيَهُودِيُّ يَا أَبَا الْحَسَنِ- اعْلَمْ أَنَّهُ قَدْ بَدَتْ لِي مَعَ هَذَا حُكُومَةٌ فَاحْتَكَمْنَا إِلَى مُحَمَّدٍ صَاحِبِكُمْ فَقَضَى لِي عَلَيْهِ فَهُوَ يَقُولُ لَسْتُ أَرْضَى بِقَضَائِهِ فَقَدْ حَافَ وَ مَالَ وَ لِيَكُنْ بَيْنِي وَ بَيْنَكَ كَعْبُ بْنُ الْأَشْرَفِ فَأَبَيْتُ عَلَيْهِ
The Jew said, ‘O Abu Al-Hassan-asws! Know that a (need for a) judgment was apparent for me with this one, so we went for judgment to your-asws companion Muhammad-saww, and he-saww judged for me, against him. But he is saying, ‘I am not happy with his-saww judgment, so he-saww has been unjust and biased, and there be Ka’ab Bin Al-Ashraf between me and you (as a judge)’. But I refused upon it.
فَقَالَ أَ فَتَرْضَى بِعَلِيٍّ فَقُلْتُ نَعَمْ فَهَا هُوَ قَدْ جَاءَ بِي إِلَيْكَ
The (the Jew) said to me, ‘Are you happy with Ali-asws (as a judge)?’ I said, ‘Yes’. And here, he has come with me to you-asws’.
فَقُلْتُ لِصَاحِبِهِ أَ كَمَا يَقُولُ قَالَ نَعَمْ ثُمَّ قُلْتُ أَعِدْ عَلَيَّ الْحَدِيثَ
I-asws said to his companion, ‘Is it just as he is saying it?’ He said, ‘Yes’. So I-asws said: ‘Repeat the discussion upon me-asws’.
فَأَعَادَ كَمَا قَالَ الْيَهُودِيُّ ثُمَّ قَالَ لِي يَا عَلِيُّ فَاقْضِ بَيْنَنَا بِالْحَقِّ فَقُمْتُ أَدْخُلُ مَنْزِلِي فَقَالَ الرَّجُلُ إِلَى أَيْنَ قُلْتُ أَدْخُلُ آتِيَكَ بِمَا بِهِ أَحْكُمُ بِالْحُكْمِ الْعَدْلِ فَدَخَلْتُ وَ اشْتَمَلْتُ عَلَى سَيْفِي وَ ضَرَبْتُهُ عَلَى حَبْلِ عَاتِقِهِ فَلَوْ كَانَ جَبَلَا لَقَدَدْتُهُ فَوَقَعَ رَأْسُهُ بَيْنَ يَدَيْهِ
He repeated just as the Jew had said, then said to me, ‘O Ali-asws! Judge between us with the truth’. I-asws stood up and entered into my-asws house’. The man said, ‘Where (are you-asws going)?’ I-asws said, ‘Entering (my-asws house). I-asws shall come to you with what I-asws would judge with the justice’. I-asws entered and uncovered my-asws sword and I-asws upon the neck on his shoulders (so hard) that, had there been a mountain (between us), it would have been split, and his head fell in front of him’.
فَلَمَّا فَرَغَ عَلِيٌّ ع مِنْ حَدِيثِهِ جَاءَ أَهْلُ ذَلِكَ الرَّجُلِ بِالرَّجُلِ الْمَقْتُولِ وَ قَالُوا هَذَا ابْنُ عَمِّكَ قَتَلَ صَاحِبَنَا فَاقْتَصَّ مِنْهُ
When Ali-asws was free from his-asws narration, the family of that man, the killed one, came over (with the dead man) and they said, ‘This cousin of yours-saww killed our companions, so we want retaliation from him-asws’.
فَقَالَ رَسُولُ اللَّهِ ص لَا قِصَاصَ فَقَالُوا أَوْ دِيَةً فَقَالَ رَسُولُ اللَّهِ وَ لَا دِيَةَ لَكُمْ هَذَا وَ اللَّهِ قَتِيلُ اللَّهِ لَا يُؤدَى إِنَّ عَلِيّاً قَدْ شَهِدَ عَلَى صَاحِبِكُمْ بِشَهَادَةٍ وَ اللَّهُ يَلْعَنُهُ بِشَهَادَةِ عَلِيٍّ وَ لَوْ شَهِدَ عَلِيٌّ عَلَى الثَّقَلَيْنِ لَقَبِلَ اللَّهُ شَهَادَتَهُ عَلَيْهِمْ إِنَّهُ الصَّادِقُ الْأَمِينُ ارْفَعُوا صَاحِبَكُمْ هَذَا وَ ادْفِنُوهُ مَعَ الْيَهُودِ فَقَدْ كَانَ مِنْهُمْ
Rasool-Allah-saww said: ‘There is no retaliation’. They said, ‘Or (not even) a compensation, O Rasool-Allah-saww!’ Rasool-Allah-saww said: ‘And no compensation (either) for you. And Allah-azwj (for the one) killed by Allah-azwj, does not pay compensation. Ali-asws had testified upon your companion with a testimony, and Allah-azwj Cursed him with the testimony against me-saww. And has Ali-asws testified against the ‘Saqalayn’ (All the Jinn and the human beings), Allah-azwj would Accept his-asws testimony against (all of) them. He-asws is the truthful, the trustworthy. Lift him (the deceased) up and bury him with the Jews, so he was from them’.
فَرُفِعَ وَ إِذَا أَوْدَاجُهُ تَشْخُبُ دَماً وَ بَدَنُهُ قَدْ كُسِيَ شَعْراً
He was lifted up and his neck was flowing with blood, and his body was covered with hair.
فَقَالَ عَلِيٌّ ع يَا رَسُولَ اللَّهِ مَا أُشْبِهُهُ إِلَّا بِالْخِنْزِيرِ فِي شَعْرِهِ فَقَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ أَ وَ لَيْسَ لَوْ جِئْتَ بِعَدَدِ كُلِّ شَعْرَةٍ مِنْهُ عَدَدَ رِمَالِ الدُّنْيَا حَسَنَاتٍ لَكَانَ كَثِيراً قَالَ بَلَى يَا رَسُولَ اللَّهِ
Ali-asws said: ‘O Rasool-Allah-saww! He does not resemble except with the pigs with regards to his hair!’ Rasool-Allah-saww said: ‘O Ali-asws! If you-asws were to count the number of every hair like the number of sands of the world as good deed, it would be a lot’. He-asws said: ‘Yes, O Rasool-Allah-saww!’
قَالَ رَسُولُ اللَّهِ ص يَا أَبَا الْحَسَنِ إِنَّ هَذَا الْقَتْلَ الَّذِي قَتَلْتَ بِهِ هَذَا الرَّجُلَ قَدْ أَوْجَبَ اللَّهُ لَكَ بِهِ مِنَ الثَّوَابِ كَأَنَّمَا أَعْتَقْتَ رِقَاباً بِعَدَدِ رَمْلِ عَالِجِ الدُّنْيَا وَ بِعَدَدِ كُلِّ شَعْرَةٍ عَلَى هَذَا الْمُنَافِقِ وَ إِنَّ أَقَلَّ مَا يُعْطِي اللَّهُ بِعِتْقِ رَقَبَةٍ لِمَنْ يَهَبُ لَهُ بِعَدَدِ كُلِّ شَعْرَةٍ مِنْ تِلْكَ الرَّقَبَةِ أَلْفُ حَسَنَةٍ وَ يَمْحُو عَنْهُ أَلْفَ سَيِّئَةٍ
Rasool-Allah-saww said: ‘O Abu Al-Hassan-asws! This killing by which you-asws killed this man with – Allah-azwj has Obligated for you-asws, due to it, from the Rewards – as if you freed necks (slaves) of the number of sands of a desert (of the world), and of the number of every hair upon this hypocrite. And the least of what Allah-azwj Grants for the freeing of a neck – to the one He-azwj Gifts to – for every hair from that (freed) person, a thousand Rewards and Allah-azwj Deletes a thousand evil deeds of his.
فَإِنْ لَمْ يَكُنْ لَهُ فَلِأَبِيهِ فَإِنْ لَمْ يَكُنْ لِأَبِيهِ فَلِأُمِّهِ فَإِنْ لَمْ يَكُنْ لَهَا فَلِأَخِيهِ فَإِنْ لَمْ يَكُنْ لَهُ فَلِذَوَيْهِ وَ جِيرَانِهِ وَ قَرَابَاتِهِ
So, if there does not happen to be for him (the evil deeds), then for his father. And if there does not happen to be for his father, then for his mother. And if there does not happen to be for her, then for his brother. And if there does not happen to be for him, then for his offspring, and his neighbours, and his relatives’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص أَيُّكُمُ اسْتَحْيَا الْبَارِحَةَ مِنْ أَخٍ لَهُ فِي اللَّهِ لَمَّا رَأَى بِهِ خَلَّةً ثُمَّ كَايَدَ الشَّيْطَانَ فِي ذَلِكَ الْأَخِ وَ لَمْ يَزَلْ بِهِ حَتَّى غَلَبَهُ
Then Rasool-Allah-saww said: ‘Which one of you yesterday who took pity on his brother of his for the Sake of Allah-azwj – due to what he saw with him from a friendship, then confronted the Satan-la regarding that brother, and did not cease to be with him until he overcame him-la?’
فَقَالَ عَلِيٌّ ع أَنَا يَا رَسُولَ اللَّهِ فَقَالَ رَسُولُ اللَّهِ ص حَدِّثْ بِهِ يَا عَلِيُّ إِخْوَانَكَ الْمُؤْمِنِينَ لِيَتَأَسَّوْا بِحُسْنِ صَنِيعِكَ فِيمَا يُمْكِنُهُمْ وَ إِنْ كَانَ أَحَدٌ مِنْهُمْ لَمْ يَلْحَقْ شَأْنَكَ وَ لَمْ يَسْبِقْ عِبَادَتَكَ وَ لَا يَرْمُقُكَ فِي سَابِقَةٍ لَكَ إِلَى الْفَضَائِلِ إِلَّا كَمَا يَرْمُقُ الشَّمْسُ إِلَى الْأَرْضِ وَ أَقْصَى الْمَشْرِقِ مِنْ أَقْصَى الْمَغْرِبِ
Ali-asws said: ‘I-asws did, O Rasool-Allah-saww!’ So Rasool-Allah-saww said: ‘Narrate with it, O Ali-asws, to your-asws brethren, the Momineen, in order for them to be following the goodness of your-asws doing in what is possible for them, and even though not one of them can reach your-asws standard nor the difficulty of your-asws worship, nor ogle at you-asws in preceding you to the merit – but it is like ogling at the sun from the earth and looking at the outskirts of the east from the outskirts of the west’.
فَقَالَ عَلِيٌّ ع مَرَرْتُ بِمَزْبَلَةِ بَنِي فُلَانٍ فَرَأَيْتُ رَجُلًا مِنَ الْأَنْصَارِ مُؤْمِناً قَدْ أَخَذَ مِنْ تِلْكَ الْمَزْبَلَةِ قُشُورَ الْبِطِّيخِ وَ الْقِثَّاءِ وَ التِّينِ فَهُوَ يَأْكُلُهَا مِنْ شِدَّةِ الْجُوعِ فَلَمَّا رَأَيْتُهُ اسْتَحْيَيْتُ مِنْ أَنْ يَرَانِيَ فَيَخْجَلَ وَ أَعْرَضْتُ عَنْهُ وَ مَرَرْتُ إِلَى مَنْزِلِي
Ali-asws said: ‘O Rasool-Allah-saww! I-asws passed by a house of the Clan of so and so, and I-asws saw a man from the Ansaar, a Momin having taken from that dustbin, skins of the melons and the cucumbers and the figs, and he was eating these due to the intensity of the hunger. So when I saw him, I was embarrassed from him that he would see me, so he would be ashamed, and I-asws turned away from him went to my-asws house.
وَ كُنْتُ أَعْدَدْتُ لِفُطُورِي وَ سُحُورِي قُرْصَيْنِ مِنْ شَعِيرٍ فَجِئْتُ بِهِمَا إِلَى الرَّجُلِ فَنَاوَلْتُهُ إِيَّاهُمَا وَ قُلْتُ أَصِبْ مِنْ هَذَا كُلَّمَا جُعْتَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَجْعَلُ الْبَرَكَةَ فِيهِمَا
And I-asws had prepared for my-asws pre-dawn meal and for the breaking of my-asws Fast, two discs of barley (bread). I-asws came over with these two to the man and gave these to him, and I-asws said to him: ‘Take from this every time you are hungry, for Allah-azwj Mighty and Majestic would Make the Blessings to be in these two’.
فَقَالَ يَا أَبَا الْحَسَنِ أَنَا أُرِيدُ أَنْ أَمْتَحِنَ هَذِهِ الْبَرَكَةَ لِعِلْمِي بِصِدْقِكَ فِي قِيلِكَ إِنِّي أَشْتَهِي لَحْمَ فِرَاخٍ وَ اشْتَهَاهُ عَلَيَّ أَهْلُ مَنْزِلِي
He said to me-asws, ‘O Abu Al-Hassan-asws! I want to test these Blessings for my knowledge of your-asws truthfulness in your-asws words. I-asws desire the meat of a duckling. The people of my household desired it upon me’.
فَقُلْتُ اكْسِرْ مِنْهُ لُقَماً بِعَدَدِ مَا تُرِيدُهُ مِنْ فِرَاخٍ فَإِنَّ اللَّهَ تَعَالَى يَقْلِبُهَا فِرَاخاً بِمَسْأَلَتِي إِيَّاهُ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ
I-asws said to him: ‘Break a morsel from these two – by a number of what you want from a duckling, for Allah-azwj the Exalted would Convert it to a duckling by my-asws asking for it for you – by the virtue of Muhammad-saww and his-saww goodly Progeny-asws, the clean’.
فَأَخْطَرَ الشَّيْطَانُ بِبَالِي فَقَالَ يَا أَبَا الْحَسَنِ تَفْعَلُ هَذَا بِهِ وَ لَعَلَّهُ مُنَافِقٌ فَرَدَدْتُ عَلَيْهِ وَ قُلْتُ إِنْ يَكُنْ مُؤْمِناً فَهُوَ أَهْلٌ لِمَا أَفْعَلُ مَعَهُ وَ إِنْ يَكُنْ مُنَافِقاً فَأَنَا لِلْإِحْسَانِ أَهْلٌ فَلَيْسَ كُلُّ مَعْرُوفٍ يَلْحَقُ مُسْتَحِقَّهُ
The Satan-la posed a danger in front of me-asws and he-la said, ‘O Abu Al-Hassan-asws! You-asws are doing this with him, and perhaps he is a hypocrite?’ I-asws responded upon him-la: ‘If he happens to be a Momin, then he is rightful of what I-asws am dealing with him, and if he happens to be a hypocrite, so I-asws am rightful of the favouring, for it isn’t so that every good deed would meet its deserving one’.
وَ قُلْتُ أَنَا أَدْعُو اللَّهَ بِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ لِيُوَفِّقَهُ لِلْإِخْلَاصِ وَ النُّزُوعِ عَنِ الْكُفْرِ إِنْ كَانَ مُنَافِقاً فَإِنَّ تَصَدُّقِي عَلَيْهِ بِهَذَا أَفْضَلُ مِنْ تَصَدَّقِي عَلَيْهِ بِالطَّعَامِ الشَّرِيفِ الْمُوجِبِ لِلثَّرْوَةِ وَ الْغَنَاءِ وَ كَابَدْتُ الشَّيْطَانَ وَ دَعَوْتُ اللَّهَ سِرّاً مِنَ الرَّجُلِ بِالْإِخْلَاصِ بِجَاهِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ
And I-asws said to him-la: ‘I-asws am supplicating to Allah-azwj by Muhammad-saww and his-saww goodly Progeny-asws – in order to Incline him to the sincerity and the refraining from the Kufr if he was a hypocrite, for this charity of mine-asws upon him (the supplication) with this is superior to my-asws charity upon him – with noble meal, the Obligated for the wealth and the riches. And the Satan-la was overcome and I-asws supplicated to Allah-azwj secretly from the man for the sincerity, by the virtue of Muhammad-saww and his-saww goodly Progeny-asws’.
فَارْتَعَدَتْ فَرَائِصُ الرَّجُلِ وَ سَقَطَ لِوَجْهِهِ فَأَقَمْتُهُ وَ قُلْتُ مَا ذَا شَأْنُكَ قَالَ كُنْتُ مُنَافِقاً شَاكّاً فِيمَا يَقُولُهُ مُحَمَّدٌ وَ فِيمَا تَقُولُهُ أَنْتَ فَكَشَفَ لِيَ اللَّهُ عَنِ السَّمَاوَاتِ وَ الْأَرْضِ- فَأَبْصَرْتُ كُلَّ مَا تُوَاعِدَانِ مِنَ الْعُقُوبَاتِ
So the man started trembling and fell down on his face. I-asws stood him up, and I-asws said to him: ‘What is that which you did?’ He said, ‘I was a hypocrite, doubting in what Muhammad-saww was saying and it what you-asws were saying, and Allah-azwj has Uncovered for me, from the skies and the veils. I saw the Paradise and I saw everything what is prepared with it from the Rewards and Uncovered for me from the layers of the earth, so I saw Hell, and I saw everything what is prepared with it from the Punishments.
فَذَلِكَ حِينَ وَقَرَ الْإِيمَانُ فِي قَلْبِي وَ أَخْلَصَ بِهِ جَنَانِي وَ زَالَ عَنِّي الشَّكُّ الَّذِي كَانَ يَعْتَوِرُنِي
That is where the Eman occurred in my heart and finished off my insanity with it, and the doubts which used overwhelm me, declined from me’.
فَأَخَذَ الرَّجُلُ الْقُرْصَيْنِ وَ قُلْتُ لَهُ كُلَّ شَيْءٍ تَشْتَهِيهِ فَاكْسِرْ مِنَ الْقُرْصِ قَلِيلًا فَإِنَّ اللَّهَ يُحَوِّلُهُ مَا تَشْتَهِيهِ وَ تَتَمَنَّاهُ وَ تُرِيدُهُ
The man took the two discs (of bread), and I-asws said to him: ‘Everything you desire, so break a little from the disc, and Allah-azwj will Convert it to whatever you desire, and covet, and want’.
فَمَا زَالَ ذَلِكَ يَتَقَلَّبُ شَحْماً وَ لَحْماً وَ حُلْواً وَ رَطْباً وَ بِطِّيخاً وَ فَوَاكِهَ الشِّتَاءِ وَ فَوَاكِهَ الصَّيْفِ حَتَّى أَظْهَرَهُ اللَّهُ تَعَالَى مِنَ الرَّغِيفَيْنِ عَجَباً وَ صَارَ الرَّجُلُ مِنْ عُتَقَاءِ اللَّهِ مِنَ النَّارِ وَ مِنْ عَبِيدِهِ الْمُصْطَفَيْنَ الْأَخْيَارِ
It did not cease to be like that, being converted to meat, and fat, and sweets, and dates, and melons, and winter fruits, and summer fruits, until Allah-azwj the Exalted Manifested wonders from the two breads, and the man came to be from the ones Allah-azwj Liberated from the Fire, and from His-azwj special ones, the good.
فَذَلِكَ حِينَ رَأَيْتُ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ مَلَكَ الْمَوْتِ قَدْ قَصَدَ الشَّيْطَانَ كُلُّ وَاحِدٍ مِنْهُمْ بِمِثْلِ جَبَلِ أَبِي قُبَيْسٍ فَوَضَعَ أَحَدُهُمْ عَلَيْهِ يَبْنِيهَا بَعْضُهُمْ عَلَى بَعْضٍ فَيَهْشِمُ وَ جَعَلَ إِبْلِيسُ يَقُولُ يَا رَبِّ وَعْدَكَ وَعْدَكَ أَ لَمْ تُنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ فَإِذَا نِدَاءُ بَعْضِ الْمَلَائِكَةِ أَنْظَرْتُكَ لِئَلَّا تَمُوتَ مَا أَنْظَرْتُكَ لِئَلَّا تُهْشَمَ وَ تُرَضَّضَ
That is when I-asws saw Jibraeel-as, and Mikaeel-as, and Israfeel-as, and the Angel of Death to have aimed for the Satan-la, each one of them-as with (a rock) the like (size) of the mount Abu Qubays. One of them-as placed it upon him-la, and piled one on top of the other, so he-la almost fragmented, and Iblees-la went on saying, ‘O Lord-azwj! Your-azwj Promise! Your-azwj Promise! Did You-azwj not Respite me-la up to the Day they would be Resurrected?’ There was a call (from one of the Angels): “I-azwj Have Given Respite to you-la from dying. I-azwj did not Respite you-la from breakage of limbs and injuries”’.
فَقَالَ رَسُولُ اللَّهِ ص يَا أَبَا الْحَسَنِ كَمَا عَانَدْتَ الشَّيْطَانَ فَأَعْطَيْتَ فِي اللَّهِ حِينَ نَهَاكَ عَنْهُ وَ غَلَبْتَهُ فَإِنَّ اللَّهَ يُخْزِي عَنْكَ الشَّيْطَانَ وَ عَنْ مُحِبِّيكَ
Rasool-Allah-saww said: ‘O Abu Al-Hassan-asws! Just as you-asws overcame the Satan-la, and you-asws gave for the Sake of Allah-azwj to the one he-la forbade from, and you-asws overcame him-la, so Allah-azwj the Exalted would Disgrace the Satan-la on your-asws behalf, and from those that love you-asws.
وَ يُعْطِيكَ فِي الْآخِرَةِ بِعَدَدِ كُلِّ حَبَّةٍ مِمَّا أَعْطَيْتَ صَاحِبَكَ وَ فِيمَا تَتَمَنَّاهُ اللَّهُ مِنْهُ دَرَجَةً فِي الْجَنَّةِ أَكْبَرَ مِنَ الدُّنْيَا مِنَ الْأَرْضِ إِلَى السَّمَاءِ
And He-azwj would Give you (in the Hereafter), with the number of every mustard seed (size) from what you-asws gave your-asws companion (and with regards to what you-asws wished for him from Allah-azwj, and regarding what he wished it from Allah-azwj, a level of gold from the Paradise), larger than the world, from the earth up to the sky.
وَ بِعَدَدِ كُلِّ حَبَّةٍ مِنْهَا جَبَلًا مِنْ فِضَّةٍ كَذَلِكَ وَ جَبَلًا مِنْ لُؤْلُؤٍ وَ جَبَلًا مِنْ يَاقُوتٍ وَ جَبَلًا مِنْ جَوْهَرٍ وَ جَبَلًا مِنْ نُورِ رَبِّ الْعِزَّةِ كَذَلِكَ وَ جَبَلًا مِنْ زُمُرُّدٍ وَ جَبَلًا مِنْ زَبَرْجَدٍ كَذَلِكَ وَ جَبَلًا مِنْ مِسْكٍ وَ جَبَلًا مِنْ عَنْبَرٍ كَذَلِكَ
And with the number of every seed from it, a mountain of silver like that, and a mountain of pearls, and a mountain of rubies, and a mountain of jewels, and a mountain of Light of the Lord-azwj of Might like that, and a mountain of emeralds, and a mountain of aquamarines like that, and a mountain of musk, and a mountain of ambergris like that.
وَ إِنَّ عَدَدَ خَدَمِكَ فِي الْجَنَّةِ أَكْثَرُ مِنْ عَدَدِ قَطْرِ الْمَطَرِ وَ النَّبَاتِ وَ شُعُورِ الْحَيَوَانَاتِ بِكَ يُتِمُّ اللَّهُ الْخَيْرَاتِ وَ يَمْحُو عَنْ مُحِبِّيكَ السَّيِّئَاتِ وَ بِكَ يُمَيِّزُ اللَّهُ الْمُؤْمِنِينَ مِنَ الْكَافِرِينَ وَ الْمُخْلَصِينَ مِنَ الْمُنَافِقِينَ وَ أَوْلَادَ الرُّشْدِ مِنْ أَوْلَادِ الْغَيِّ
And the number of your-asws servants in the Paradise is more than the number of the drops of rain, and the vegetation, and the hairs of the animals. By you-asws, Allah-azwj Completes the goodness, and Deletes the evils deeds from those that love you-asws. And by you-asws, Allah-azwj Differentiates between the Momin from the Kafir, and the sincere ones from the hypocrites, and the children on the right (legitimate) from the children of sin (illegitimate)’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ أَيُّكُمْ وَقَى بِنَفْسِهِ نَفْسَ رَجُلٍ مُؤْمِنٍ الْبَارِحَةَ فَقَالَ عَلِيٌّ ع أَنَا يَا رَسُولَ اللَّهِ وَقَيْتُ بِنَفْسِي نَفْسَ ثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ الْأَنْصَارِيِّ
Then Rasool-Allah-saww said: ‘Which one of you saved a soul of a man by his soul yesterday?’ So Ali-asws said: ‘I-asws did, O Rasool-Allah-saww! I-asws saved by my-asws soul, the soul of Sabit Bin Qays Bin Shamas Al-Ansaari’.
فَقَالَ رَسُولُ اللَّهِ ص حَدِّثْ بِالْقِصَّةِ إِخْوَانَكَ الْمُؤْمِنِينَ وَ لَا تَكْشِفْ عَنِ اسْمِ الْمُنَافِقِينَ الْمُكَايِدِينَ لَنَا فَقَدْ كَفَاكُمَا اللَّهُ شَرَّهُمْ وَ أَخَّرَهُمْ لِلتَّوْبَةِ لَعَلَّهُمْ يَتَذَكَّرُونَ أَوْ يَخْشَوْنَ
Rasool-Allah-saww said: ‘Narrate the story to your Momineen brothers, and do not uncover a name of the hypocrite plotting against us, so Allah-azwj has Sufficed you of his evil and Delayed him for the repentance, perhaps he would mind or fear’.
فَقَالَ عَلِيٌّ ع إِنِّي بَيْنَا أَسِيرُ فِي بَنِي فُلَانٍ بِظَاهِرِ الْمَدِينَةِ وَ بَيْنَ يَدَيَّ بَعِيداً مِنِّي ثَابِتُ بْنُ قَيْسٍ إِذْ بَلَغَ بِئْراً عَادِيَةً عَمِيقَةً بَعِيدَةَ الْقَعْرِ وَ هُنَاكَ رِجَالٌ مِنَ الْمُنَافِقِينَ فَدَفَعُوهُ لِيَرْمُوهُ فِي الْبِئْرِ فَتَمَاسَكَ ثَابِتٌ
Ali-asws said: ‘While I was passing by an area of the Clan of so and so at the back of Al-Medina, and in front of me-asws – at a distance from me-asws – was Sabit Bin Qays. When he reached a common deep well, of a distant bottom, and over there was a man from the hypocrites, and he pushed him (Sabit) in order to throw him into the well, but Sabit hung on.
ثُمَّ عَادَ فَدَفَعَهُ وَ الرَّجُلُ لَا يَشْعُرُ بِي حَتَّى وَصَلْتُ إِلَيْهِ وَ قَدِ انْدَفَعَ ثَابِتٌ فِي الْبِئْرِ فَكَرِهْتُ أَنْ أَشْغَلَ بِطَلَبِ الْمُنَافِقِينَ خَوْفاً عَلَى ثَابِتٍ فَوَقَعْتُ فِي الْبِئْرِ لَعَلِّي آخُذُهُ فَنَظَرْتُ فَإِذَا أَنَا سَبَقْتُهُ إِلَى قَعْرِ الْبِئْرِ
Then he repeatedly pushed him, and the man was not aware of me-asws until I-asws arrived to him, and he had already pushed Sabit into the well. I disliked to pre-occupy myself by going after the hypocrite out of fear over Sabit, and I-asws jumped into the well to perhaps grab him. But (when) I did so, I-asws realised that I-asws had preceded him to the bottom of the well’.
فَقَالَ رَسُولُ اللَّهِ ص وَ كَيْفَ لَا تَسْبِقُهُ وَ أَنْتَ أَرْزَنُ مِنْهُ وَ لَوْ لَمْ يَكُنْ مِنْ رَزَانَتِكَ إِلَّا مَا فِي جَوْفِكَ مِنْ عِلْمِ الْأَوَّلِينَ وَ الْآخِرِينَ الَّذِي أَوْدَعَ اللَّهُ رَسُولَهُ وَ أَوْدَعَكَ رَسُولُهُ لَكَانَ مِنْ حَقِّكَ أَنْ تَكُونَ أَرْزَنَ مِنْ كُلِّ شَيْءٍ فَكَيْفَ كَانَ حَالُكَ وَ حَالُ ثَابِتٍ
Rasool-Allah-saww said: ‘And how can you-asws not precede him and you-asws are heavier than him? And it has not been from your-asws weight except what is in your-asws inside from the knowledge of the former ones and the latter ones, which Allah-azwj Deposited into His-azwj Rasool-saww and Deposited into you-asws, it was from your-asws right that you-asws should happen to be heavier than everything. So, how was your-asws state and the state of Sabit?’
قَالَ يَا رَسُولَ اللَّهِ صِرْتُ إِلَى قَرَارِ الْبِئْرِ وَ اسْتَقْرَرْتُ قَائِماً وَ كَانَ ذَلِكَ أَسْهَلَ عَلَيَّ وَ أَخَفَّ عَلَى رِجْلَيَّ مِنْ خُطَايَ الَّتِي كُنْتُ أَخْطُوهَا رُوَيْداً رُوَيْداً ثُمَّ جَاءَ ثَابِتٌ فَانْحَدَرَ فَوَقَعَ عَلَى يَدِي وَ قَدْ بَسَطْتُهَا لَهُ فَخَشِيتُ أَنْ يَضُرَّنِي سُقُوطُهُ عَلَيَّ أَوْ يَضُرَّهُ فَمَا كَانَ إِلَّا كَبَاقَةِ رَيْحَانٍ تَنَاوَلْتُهَا بِيَدِي
He-asws said: ‘O Rasool-Allah-saww! I-asws came to be at the bottom of the well, and I-asws was standing at the bottom, and that was easier upon me-asws and lighter upon my-asws legs – than my-asws steps which I-asws tend to take walking (on the surface). Then Sabit came sliding down and fell upon my-asws hands, and I-asws had extended them for him. I-asws fear that his falling upon me-asws might hurt me or hurt him, but it was not except, like a bunch of basil I-asws grab with my-asws hands.
ثُمَّ نَظَرْتُ فَإِذَا ذَاكَ الْمُنَافِقُ وَ مَعَهُ آخَرَانِ عَلَى شَفِيرِ الْبِئْرِ وَ هُوَ يَقُولُ أَرَدْنَا وَاحِداً فَصَارَ اثْنَيْنِ فَجَاءُوا بِصَخْرَةٍ فِيهَا مِائَتَا مَنٍ فَأَرْسَلُوهَا عَلَيْنَا فَخَشِيتُ أَنْ تُصِيبَ ثَابِتاً فَاحْتَضَنْتُهُ وَ جَعَلْتُ رَأْسَهُ إِلَى صَدْرِي وَ انْحَنَيْتُ عَلَيْهِ فَوَقَعَتِ الصَّخْرَةُ عَلَى مُؤَخَّرِ رَأْسِي فَمَا كَانَتْ إِلَّا كَتَرْوِيحَةٍ بِمِرْوَحَةٍ رُوِّحْتُ بِهَا فِي حَمَارَّةِ الْقَيْظِ
Then I-asws looked, and there was that hypocrite – and with him there were two others upon the edge of the well, and he was saying to them both, ‘We intended one, and there came to be two!’ They came with rock wherein was two hundred ‘mann’ of weight, and they dropped it upon us. I-asws feared that it might hit Sabit, and I-asws embraced him and made his head to be upon my chest (to protect him), and I-asws bent upon him, and the rock fell upon the back of my-asws head. But it was not except, like a waft of breeze in a day of extreme heat.
ثُمَّ جَاءُوا بِصَخْرَةٍ أُخْرَى فِيهَا قَدْرُ ثَلَاثِمِائَةِ مَنٍّ فَأَرْسَلُوهَا عَلَيْنَا فَانْحَنَيْتُ عَلَى ثَابِتٍ فَأَصَابَتْ مُؤَخَّرَ رَأْسِي فَكَانَتْ كَمَاءٍ صَبَبْتُ عَلَى رَأْسِي وَ بَدَنِي فِي يَوْمٍ شَدِيدِ الْحَرِّ
Then they came with another rock wherein was a weight of three hundred ‘mann’ – and they dropped it upon us. I-asws bent over Sabit (to protect him), and it hit the back of my-asws head. But it was like water pouring upon my-asws head and my-asws body – in a day of extreme heat.
ثُمَّ جَاءُوا بِصَخْرَةٍ ثَالِثَةٍ فِيهَا قَدْرُ خَمْسِمِائَةِ مَنٍّ يُدِيرُونَهَا عَلَى الْأَرْضِ لَا يُمْكِنُهُمْ أَنْ يَقْلِبُوهَا فَأَرْسَلُوهَا عَلَيْنَا فَانْحَنَيْتُ عَلَى ثَابِتٍ فَأَصَابَتْ مُؤَخَّرَ رَأْسِي وَ ظَهْرِي فَكَانَتْ كَثَوْبٍ نَاعِمٍ صَبَبْتُهُ عَلَى بَدَنِي وَ لَبِسْتُهُ وَ تَنَعَّمْتُ بِهِ
Then they came with a third rock wherein was a weight of five hundred ‘mann’ rolling it upon the ground – being unable to overturning it. They dropped it upon us, and I-asws bent over Sabit (to protect him), and it hit the back of my-asws hear and my-asws back. But it was like a piece of soft cloth hitting me-asws upon my-asws body – and I-asws wear it to sleep in it.
ثُمَّ سَمِعْتُهُمْ يَقُولُونَ لَوْ أَنَّ لِابْنِ أَبِي طَالِبٍ وَ ابْنِ قَيْسٍ مِائَةَ أَلْفِ رُوحٍ مَا نَجَتْ وَاحِدَةٌ مِنْهَا مِنْ بَلَاءِ هَذِهِ الصُّخُورِ
Then I-asws head them saying, ‘Even if there were one hundred thousand souls for the son-asws of Abu Talib-asws and Ibn Qays, not one from these would be saved from the afflictions of these rocks’.
ثُمَّ انْصَرَفُوا وَ قَدْ دَفَعَ اللَّهُ عَنَّا شَرَّهُمْ فَأَذِنَ اللَّهُ لِشَفِيرِ الْبِئْرِ فَانْحَطَّ وَ لِقَرَارِ الْبِئْرِ فَارْتَفَعَ فَاسْتَوَى الْقَرَارُ وَ الشَّفِيرُ بَعْدُ بِالْأَرْضِ فَخَطَوْنَا وَ خَرَجْنَا
Then they left, and Allah-azwj had Repelled their evil from us. Then Allah-azwj Mighty and Majestic Permitted for the edge of the well, so it ebbed, and to the bottom of the well, so it raised. Thus, the bottom of the well and the edge equalised with the ground afterwards. We stepped out and went out’.
فَقَالَ رَسُولُ اللَّهِ ص يَا أَبَا الْحَسَنِ- إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَوْجَبَ لَكَ بِذَلِكَ مِنَ الْفَضَائِلِ وَ الثَّوَابِ مَا لَا يَعْرِفُهُ غَيْرُهُ
Rasool-Allah-saww said: ‘O Abu Al-Hassan-asws! Allah-azwj Mighty and Majestic has Obligated for you-asws, due to that, from the merits and the Rewards what none can recognise apart from Him-azwj.
يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ أَيْنَ مُحِبُّو عَلِيِّ بْنِ أَبِي طَالِبٍ- فَيَقُومُ قَوْمٌ مِنَ الصَّالِحِينَ فَيُقَالُ لَهُمْ خُذُوا بِأَيْدِي مَنْ شِئْتُمْ مِنْ عَرَصَاتِ الْقِيَامَةِ فَأَدْخِلُوهُمُ الْجَنَّةَ فَأَقَلُّ رَجُلٍ مِنْهُمْ يَنْجُو بِشَفَاعَتِهِ مِنْ أَهْلِ تِلْكَ الْعَرَصَاتِ أَلْفُ أَلْفِ رَجُلٍ
A caller would call out on the Day of Judgment: ‘Where are those that love Ali-asws Bin Abu Talib-asws! So, a group from the righteous ones would stand, and he-asws would say to them: ‘Grab by the hand, the one you so desire to from the plains of the Day of Qiyamah and enter them into the Paradise’. Thus, the lowest of the man from them would be rescuing by his intercession, from those plains, a thousand, thousand men (million)’.
ثُمَّ يُنَادِي مُنَادٍ أَيْنَ الْبَقِيَّةُ مِنْ مُحِبِّي عَلِيِّ بْنِ أَبِي طَالِبٍ- فَيَقُومُونَ مُقْتَصِدُونَ فَيُقَالُ لَهُمْ تَمَنَّوْا عَلَى اللَّهِ عَزَّ وَ جَلَّ مَا شِئْتُمْ فَيَتَمَنَّوْنَ فَيُفْعَلُ بِكُلِّ وَاحِدٍ مِنْهُمْ مَا تَمَنَّى ثُمَّ يَضْعُفُ لَهُ مِائَةُ أَلْفِ ضِعْفٍ
Then a caller would call out, ‘Where are the remainders of the one who love Ali-asws Bin Abu Talib-asws!?’ A moderate group would stand, and it would be said to them, ‘Wish to Allah-azwj Mighty and Majestic whatever you so desire to’. They would be wishing, and He-azwj would Deal with each one of them whatever he so desired to. Then He-azwj would multiply it for him by a hundred thousand multiples.
ثُمَّ يُنَادِي مُنَادٍ أَيْنَ الْبَقِيَّةُ مِنْ مُحِبِّي عَلِيِّ بْنِ أَبِي طَالِبٍ- فَيَقُومُ قَوْمٌ ظَالِمُونَ لِأَنْفُسِهِمْ مُعْتَدُونَ عَلَيْهَا فَيُقَالُ أَيْنَ الْمُبْغِضُونَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ- فَيُؤْتَى بِهِمْ جَمٌّ غَفِيرٌ وَ عَدَدٌ عَظِيمٌ كَثِيرٌ فَيُقَالُ أَلَا نَجْعَلُ كُلَّ أَلْفٍ مِنْ هَؤُلَاءِ فِدَاءً لِوَاحِدٍ مِنْ مُحِبِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع لِيَدْخُلُوا الْجَنَّةَ-
Then a caller would call out, ‘Where are the remainders of the ones who love Ali-asws Bin Abu Talib-asws! A group who had been unjust to themselves would be standing, being aggressive upon it (sinning), and it would be said, ‘Where are those hateful towards Ali-asws Bin Abu Talib-asws?’ They would come with them, a myriad (of them), a great number, a lot, and it would be said, ‘Indeed! We shall make every thousand from these as a ransom for one of those that love Ali-asws Bin Abu Talib-asws, in order to enter him into the Paradise’.
فَيُنَجِّي اللَّهُ عَزَّ وَ جَلَّ مُحِبِّيكَ وَ يَجْعَلُ أَعْدَاءَهُمْ فِدَاءَهُمْ
Thus, Allah-azwj Mighty and Majestic would Rescue those that love you-asws, and Make your-asws enemies as their ransom’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص هَذَا الْأَفْضَلُ الْأَكْرَمُ مُحِبُّهُ مُحِبُّ اللَّهِ وَ مُحِبُّ رَسُولِهِ وَ مُبْغِضُهُ مُبْغِضُ اللَّهِ وَ مُبْغِضُ رَسُولِهِ هُمْ خِيَارُ خَلْقِ اللَّهِ مِنْ أُمَّةِ مُحَمَّدٍ ص-
Then Rasool-Allah-saww said: ‘This is the most superior of the prestige. The one who loves him-asws, loves Allah-azwj, and loves His-azwj Rasool-saww, but the one who hates him-asws hates Allah-azwj and hates His-azwj Rasool-saww. They are the best of the creatures of Allah-azwj from the community of Muhammad-saww’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع انْظُرْ فَنَظَرَ إِلَى عَبْدِ اللَّهِ بْنِ أُبَيٍّ وَ إِلَى سَبْعَةِ نَفَرٍ مِنَ الْيَهُودِ فَقَالَ قَدْ شَاهَدْتُ خَتْمَ اللَّهِ عَلَى قُلُوبِهِمْ وَ عَلَى سَمْعِهِمْ وَ عَلَى أَبْصَارِهِمْ
Then Rasool-Allah-saww said to Ali-asws: ‘Look!’ He-asws looked at Abdullah Bin Abayy and to seven persons from the Jews, and he-asws said: ‘I-asws have witnessed that Allah-azwj has Set a seal upon their hearts, and upon their hearing, and upon their sight’.
فَقَالَ رَسُولُ اللَّهِ ص أَنْتَ يَا عَلِيُّ أَفْضَلُ شُهَدَاءِ اللَّهِ فِي الْأَرْضِ بَعْدَ مُحَمَّدٍ رَسُولِ اللَّهِ
Rasool-Allah-saww said: ‘You-asws, O Ali-asws, are the most superior of the witnesses of Allah-azwj in His-azwj earth after Muhammad-saww, Rasool-saww of Allah-azwj’.
قَالَ فَذَلِكَ قَوْلُهُ خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ عَلى سَمْعِهِمْ وَ عَلى أَبْصارِهِمْ غِشاوَةٌ تُبْصِرُهَا الْمَلَائِكَةُ فَيَعْرِفُونَهُمْ بِهَا وَ يُبْصِرُهَا رَسُولُ اللَّهِ ص وَ يُبْصِرُهَا خَيْرُ خَلْقِ اللَّهِ بَعْدَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع-
He (Imam Hassan Al-Askari-asws) said: ‘So these are the Words of the Exalted: Allah has Set a seal upon their hearts and upon their hearing, and there is a covering over their eyes [2:7] – The Angels see these, and they are recognising these, and Rasool-Allah-saww Muhammad-saww, sees these (seals), and the best of the creatures of Allah-azwj after him-saww Ali-asws Bin Abu Talib-asws sees these (seals)’.
ثُمَّ قَالَ وَ لَهُمْ عَذابٌ عَظِيمٌ فِي الْآخِرَةِ بِمَا كَانَ مِنْ كُفْرِهِمْ بِاللَّهِ وَ كُفْرِهِمْ بِمُحَمَّدٍ رَسُولِ اللَّهِ ص.
Then he-asws said: ‘And for them is a grievous Punishment [2:7] – in the Hereafter with what was from their Kufr with Allah-azwj and their Kufr with Muhammad-saww, Rasool-saww of Allah-azwj’’.[25]
8- م، تفسير الإمام عليه السلام قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع لَمَّا رَجَعَ أَمِيرُ الْمُؤْمِنِينَ مِنْ صِفِّينَ وَ سُقِيَ الْقَوْمُ مِنَ الْمَاءِ الَّتِي تَحْتَ الصَّخْرَةِ الَّتِي قَلَبَهَا لِيَقْعُدَ لِحَاجَتِهِ فَقَالَ بَعْضُ مُنَافِقِي عَسْكَرِهِ سَوْفَ أَنْظُرُ إِلَى سَوْأَتِهِ وَ إِلَى مَا يَخْرُجُ مِنْهُ فَإِنَّهُ يَدَّعِي مَرْتَبَةَ النَّبِيِّ ص لِأُخْبِرَ أَصْحَابِي بِكَذِبِهِ
Tafseer Imam (Al Askari-asws), ‘Ali-asws Bin Muhammad-asws said: ‘Ali-asws Bin Abu Talib-asws, when he-asws returned from Siffeen and the people quenched from the water which was under the rock which he-asws had overturned. He-asws went to sit to his-asws need, so one of the hypocritessaid to his-asws army, ‘Soon I shall go to look at his-asws back and to what comes out from him-asws, for he-asws is claiming a rank of the Prophet-saww, in order to inform his-asws companions of his-asws lies’.
فَقَالَ عَلِيٌّ ع لِقَنْبَرٍ يَا قَنْبَرُ اذْهَبْ إِلَى تِلْكَ الشَّجَرَةِ وَ إِلَى الَّتِي تُقَابِلُهَا وَ قَدْ كَانَ بَيْنَهُمَا أَكْثَرُ مِنْ فَرْسَخٍ فَنَادِهِمَا إِنَّ وَصِيَّ مُحَمَّدٍ يَأْمُرُكُمَا أَنْ تَتَلَاصَقَا
Ali-asws said to Qanbar: ‘O Qanbar! Go to that tree and to that one facing it – and there was between the two (a distance of) more than one Farsakh (5.76 km) – and call out to them both, ‘The successor-asws of Muhammad-saww is ordering you both to join up’.
فَقَالَ قَنْبَرٌ يَا أَمِيرَ الْمُؤْمِنِينَ أَ وَ يَبْلُغُهُمَا صَوْتِي قَالَ عَلِيٌّ ع إِنَّ الَّذِي يُبَلِّغُ بَصَرَ عَيْنِكَ السَّمَاءَ وَ بَيْنَكَ وَ بَيْنَهَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ سَيُبَلِّغُهُمَا صَوْتَكَ
Qanbar said, ‘O Amir Al-Momineen-asws! Will my voice reach them both?’. Ali-asws said: ‘The One-azwj Who Made the sight of your eyes reach to the sky – and between you and it is a travel distance of five hundred years, would Make your voice reach both of those’.
فَذَهَبَ قَنْبَرٌ فَنَادَى فَسَعَتْ إِحْدَاهُمَا إِلَى الْأُخْرَى سَعْيَ الْمُتَحَابَّيْنِ طَالَتْ غَيْبَةُ أَحَدِهِمَا عَنِ الْآخَرِ وَ اشْتَدَّ شَوْقُهُ وَ انْضَمَّا فَقَالَ قَوْمٌ مِنْ مُنَافِقِي الْعَسْكَرِ إِنَّ عَلِيّاً يُضَاهِي فِي سِحْرِهِ رَسُولَ اللَّهِ ابْنَ عَمِّهِ مَا ذَاكَ رَسُولُ اللَّهِ وَ لَا هَذَا إِمَامٌ وَ إِنَّمَا هُمَا سَاحِرَانِ لَكِنَّا سَنَدُورُ مِنْ خَلْفِهِ فَنَنْظُرُ إِلَى عَوْرَتِهِ وَ مَا يَخْرُجُ مِنْهُ
He went and called out, and one of them sprinted to the other with a sprint of the two lovers – whose absence had been prolonged from the other – and his desire for him was intense, and those both embraced. The hypocritical people of the army said, ‘Ali-asws is equal in his-asws sorcery to Rasool-Allah-saww, his-asws cousin! Neither was he-saww a Rasool-Allah-saww nor is this one an Imam-asws, and rather, they-asws are both sorcerers! But we will circle from behind him-asws in order to look at his-asws nakedness and what comes out from him-asws’.
فَأَوْصَلَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ إِلَى أُذُنِ عَلِيٍّ مِنْ قِبَلِهِمْ فَقَالَ جَهْراً يَا قَنْبَرُ إِنَّ الْمُنَافِقِينَ أَرَادُوا مُكَايَدَةَ وَصِيِّ رَسُولِ اللَّهِ ص وَ ظَنُّوا أَنَّهُ لَا يُمْتَنَعُ مِنْهُمْ إِلَّا بِالشَّجَرَتَيْنِ فَارْجِعْ إِلَيْهِمَا يَعْنِي الشَّجَرَتَيْنِ فَقُلْ لَهُمَا إِنَّ وَصِيَّ رَسُولِ اللَّهِ ص يَأْمُرُكُمَا أَنْ تَعُودَا إِلَى مَكَانِكُمَا
Allah-azwj Mighty and Majestic Caused that to arrive at the ears of Ali-asws from them, and he-asws said: ‘Loudly, O Qanbar! The hypocrites are intending their plotting to the successor-asws of Rasool-Allah-saww, and they think that he-asws would not be prevented from them except by the two trees. Therefore, return to the two trees and say to them (loudly), ‘The successor-asws of Rasool-Allah-saww is ordering you both that you return to your places!’
فَفَعَلَ مَا أَمَرَهُ بِهِ فَانْقَلَعَتَا وَ عَدَتْ كُلُّ وَاحِدَةٍ تُفَارِقُ الْأُخْرَى كَهَزِيمَةِ الْجَبَانِ مِنَ الشُّجَاعِ الْبَطَلِ ثُمَّ ذَهَبَ عَلِيٌّ ع وَ رَفَعَ ثَوْبَهُ لِيَقْعُدَ وَ قَدْ مَضَى مِنَ الْمُنَافِقِينَ جَمَاعَةٌ لِيَنْظُرُوا إِلَيْهِ فَلَمَّا رَفَعَ ثَوْبَهُ أَعْمَى اللَّهُ تَعَالَى أَبْصَارَهُمْ فَلَمْ يُبْصِرُوا شَيْئاً فَوَلَّوْا عَنْهُ وُجُوهَهُمْ فَأَبْصَرُوا كَمَا كَانُوا يُبْصِرُونَ
He did what he was ordered with and said it – and each one of them separated from the other – like the coward from the brave hero. Then Ali-asws went and raised his-asws clothes in order to sit, and the group of the Munafiqeen had gone to look at him-asws. When he-asws raised his-asws clothes, Allah-azwj the Exalted Blinded their visions, and they could not see anything and they turned their faces away from him-asws, and they (afterwards started) seeing just as they used to be seeing (beforehand).
فَنَظَرُوا إِلَى جِهَتِهِ فَعَمُوا فَمَا زَالُوا يَنْظُرُونَ إِلَى جِهَتِهِ وَ يَعْمَوْنَ وَ يَصْرِفُونَ عَنْهُ وُجُوهَهُمْ وَ يُبْصِرُونَ إِلَى أَنْ فَرَغَ عَلِيٌّ ع وَ قَامَ وَ رَجَعَ وَ ذَلِكَ ثَمَانُونَ مَرَّةً مِنْ كُلِّ وَاحِدَةٍ
Then they looked towards his-asws direction, and they were blinded (again). So, they did not cease to be looking towards his direction and they were being blinded and were turning their faces away from him-asws, until when Ali-asws was free and stood up and returned – and that happened eighty times from everyone.
ثُمَّ ذَهَبُوا يَنْظُرُونَ مَا خَرَجَ عَنْهُ فَاعْتُقِلُوا فِي مَوَاضِعِهِمْ فَلَمْ يَقْدِرُوا أَنْ يَرَوْهَا فَإِذَا انْصَرَفُوا أَمْكَنَهُمُ الِانْصِرَافُ أَصَابَهُمْ ذَلِكَ مِائَةَ مَرَّةٍ حَتَّى نُودِيَ فِيهِمْ بِالرَّحِيلِ فَرَحَلُوا وَ مَا وَصَلُوا إِلَى مَا أَرَادُوا مِنْ ذَلِكَ وَ لَمْ يَزِدْهُمْ ذَلِكَ إِلَّا عُتُوّاً وَ طُغْيَاناً وَ تَمَادِياً فِي كُفْرِهِمْ وَ عِنَادِهِمْ
Then they went to look at what came out from him-asws, but they were seized in their places and were not able upon seeing it. When they turned around, they were able upon the leaving. That hit them one hundred times until there was a call among them with the departure, so they departed, and they did not get to what they intended from that, and that did not increase (for) them except insolence, and tyranny, and continuation in their Kufr and their stubbornness.
فَقَالَ بَعْضُهُمْ لِبَعْضٍ انْظُرُوا إِلَى هَذَا الْعَجَبِ، مَنْ هَذِهِ آيَاتُهُ وَ مُعْجِزَاتُهُ وَ يَعْجِزُ عَنْ مُعَاوِيَةَ وَ عَمْرٍو وَ يَزِيدَ فَنَظَرُوا فَأَوْصَلَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْ قِبَلِهِمْ إِلَى أُذُنِهِ
Some of them said to the others, ‘Look at this wonder! The one who has these Signs, and these miracles is frustrated from Muawiya and Amro (Bin Al-Aas) and Yazeed!’ Allah-azwj Mighty and Majestic Caused that to arrive from their hearts to his-asws ears.
فَقَالَ عَلِيٌّ ع يَا مَلَائِكَةُ- ايتُونِي بِمُعَاوِيَةَ وَ عَمْرٍو وَ يَزِيدَ
Ali-asws said: ‘O Angels of my-asws Lord-azwj, come to me with Muawiya, and Amro and Yazeed’.
فَنَظَرُوا فِي الْهَوَاءِ فَإِذَا مَلَائِكَةٌ كَأَنَّهُمُ السُّودَانُ قَدْ عَلِقَ كُلُّ وَاحِدٍ مِنْهُمْ بِوَاحِدٍ فَأَنْزَلُوهُمْ إِلَى حَضْرَتِهِ فَإِذَا أَحَدُهُمْ مُعَاوِيَةُ وَ الْآخَرُ عَمْرٌو وَ الْآخَرُ يَزِيدُ
They looked in the air, and there were Angels as if they were black officers and each one of them was suspended by one (Angel). They descended them to his-asws presence, and one of them was Muawiya, and the other was Amro, and the other was Yazeed.
فَقَالَ عَلِيٌّ ع تَعَالَوْا فَانْظُرُوا إِلَيْهِمْ أَمَا لَوْ شِئْتُ لَقَتَلْتُهُمْ وَ لَكِنِّي أُنْظِرُهُمْ كَمَا أَنْظَرَ اللَّهُ عَزَّ وَ جَلَّ إِبْلِيسَ إِلَى الْوَقْتِ الْمَعْلُومِ إِنَّ الَّذِي تَرَوْنَهُ بِصَاحِبِكُمْ لَيْسَ لِعَجْزٍ وَ لَا ذُلٍّ وَ لَكِنَّهُ مِحْنَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ لِيَنْظُرَ كَيْفَ تَعْمَلُونَ وَ لَئِنْ طَعَنْتُمْ عَلَى عَلِيٍّ فَلَقَدْ طَعَنَ الْكَافِرُونَ وَ الْمُنَافِقُونَ قَبْلَكُمْ عَلَى رَسُولِ رَبِّ الْعَالَمِينَ
Ali-asws said: ‘Come and look at them. If I-asws so desire I-asws can kill them, but I-asws am giving them a respite – just as Allah-azwj Mighty and Majestic Respited Iblees-la up to a day of known time. That which you are seeing with your companion-asws, isn’t with frustration of a humiliation, but it is a Test from Allah-azwj Mighty and Majestic to you all in order to see how you are reacting. Thus, if you are taunting upon Ali-asws (today), so the Kafirs and the hypocrites before you had taunted upon the Rasool-saww of the Lord-azwj of the worlds’.
فَقَالُوا إِنَّ مَنْ طَافَ مَلَكُوتَ السَّمَاوَاتِ وَ الْجِنَانَ فِي لَيْلَةٍ وَ رَجَعَ كَيْفَ يَحْتَاجُ إِلَى أَنْ يَهْرُبَ وَ يَدْخُلَ الْغَارَ وَ يَأْتِيَ إِلَى الْمَدِينَةِ مِنْ مَكَّةَ فِي أَحَدَ عَشَرَ يَوْماً
So, they said, ‘The one-saww who went around the kingdoms of the skies and the Gardens during a night and returned, how come he-saww was needy to flee (on the night of Hijra) and enter the cave, and he-saww came to Al-Medina from Makkah in eleven days?
وَ إِنَّمَا هُوَ مِنَ اللَّهِ إِذَا شَاءَ أَرَاكُمُ الْقُدْرَةَ لِتَعْرِفُوا صِدْقَ أَنْبِيَاءِ اللَّهِ وَ إِذَا شَاءَ امْتَحَنَكُمْ بِمَا تَكْرَهُونَ لِيَنْظُرَ كَيْفَ تَعْمَلُونَ وَ لِيُظْهِرَ حُجَّتَهُ عَلَيْكُمْ.
He-asws said: ‘And rather, it is from Allah-azwj. Whenever He-azwj so Desires, He-azwj Shows you the Power – so that you would recognise the truthfulness of the Prophets-as of Allah-azwj and their-as successors-as, and whenever He-azwj so Desires, He-azwj Tests you all with what you dislike in order to see how you are reacting, and in order to Manifest His-azwj Divine Authority upon you’’.[26]
9- م، تفسير الإمام عليه السلام قَالَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ جَدُّ بْنُ قَيْسٍ تَالِيَ عَبْدِ اللَّهِ فِي النِّفَاقِ كَمَا أَنَّ عَلِيّاً ع كَانَ تَالِيَ رَسُولِ اللَّهِ ص فِي الْكَمَالِ وَ الْجَلَالِ وَ الْجَمَالِ
Tafseer of the Imam (Hassan Al Askari-asws – ‘Al-Hassan Bin Ali-asws said: ‘Jadd Bin Qays, was a second of Abdullah Bin Abayy in the hypocrisy, just as Ali-asws was a second of Rasool-Allah-saww in the perfection, and the beauty, and the majesty.
وَ تَفَرَّدَ جَدٌّ مَعَ عَبْدِ اللَّهِ بْنِ أُبَيٍّ بَعْدَ مَا سَمَّ الرَّسُولَ ص وَ لَمْ يُؤَثِّرْ فِيهِ فَقَالَ لَهُ إِنَّ مُحَمَّداً ص مَاهِرٌ فِي السِّحْرِ وَ لَيْسَ عَلِيٌّ كَمِثْلِهِ فَاتَّخِذْ أَنْتَ يَا جَدُّ لِعَلِيٍّ دَعْوَةً بَعْدَ أَنْ تَتَقَدَّمَ فِي تَنْبِيشِ أَصْلِ حَائِطِ بُسْتَانِكَ ثُمَّ تُوقِفُ رِجَالًا خَلْفَ الْحَائِطِ بِخَشَبٍ يَعْتَمِدُونَ بِهَا عَلَى الْحَائِطِ وَ يَدْفَعُونَهُ عَلَى عَلِيٍّ وَ مَنْ مَعَهُ لِيَمُوتُوا تَحْتَهُ
And Jadd went to be alone with Abdullah Bin Abayy, after this story from which Allah-azwj Secured Muhammad-saww and his-saww companions, and Overturned upon Abdullah Bin Abayy, and he said to him, ‘Muhammad-saww is an expert with the sorcery, and Ali-asws isn’t like him-saww, so you, O Jadd, should take an invitation to Ali-asws, after digging up the foundation of the wall of your orchard, and pause some men behind the wall, and place some wooden support at the wall, and they should push it upon Ali-asws and the one with him, in order to kill them under it’.
فَجَلَسَ عَلِيٌّ ع تَحْتَ الْحَائِطِ فَتَلَقَّاهُ بِيَسَارِهِ وَ أَوْقَفَهُ وَ كَانَ الطَّعَامُ بَيْنَ أَيْدِيهِمْ فَقَالَ ع كُلُوا بِسْمِ اللَّهِ وَ جَعَلَ يَأْكُلُ مَعَهُمْ حَتَّى أَكَلُوا وَ فَرَغُوا وَ هُوَ يُمْسِكُ الْحَائِطَ بِشِمَالِهِ وَ الْحَائِطُ ثَلَاثُونَ ذِرَاعاً طُولُهُ فِي خَمْسَ عَشَرَةَ سَمْكَةً- فِي ذِرَاعَيْنِ غِلْظَةً
So, he got Ali-asws to sit by the wall. He-asws placed his-asws left hand and pushed it, and the meal was in front of them. Ali-asws said: ‘Eat in the Name of Allah-azwj’, and he-asws went on to eat along with them until they had eaten and were free, and he-asws was holding the wall with his-asws left hand – and the wall was of thirty cubits in length, and fifteen cubits tall, and two cubits wide.
فَجَعَلَ أَصْحَابُ عَلِيٍّ ع يَأْكُلُونَ وَ هُمْ يَقُولُونَ يَا أَخَا رَسُولِ اللَّهِ ص أَ فَتُحَامِي هَذَا وَ أَنْتَ تَأْكُلُ فَإِنَّكَ تَتْعَبُ فِي حَبْسِكَ هَذَا الْحَائِطَ عَنَّا
The companions of Ali-asws went on eating and they were saying, ‘O brother of Rasool-Allah-saww! You are struggling with this and eating. You-asws will get tired in withholding this wall from us’.
فَقَالَ عَلِيٌّ ع إِنِّي لَسْتُ أَجِدُ لَهُ مِنَ الْمَسِّ بِيَسَارِي إِلَّا أَقَلَّ مِمَّا أَجِدُ مِنْ ثِقْلِ هَذِهِ اللُّقْمَةِ بِيَمِينِي
Ali-asws said: ‘I am not finding (the weight) upon my-asws left hand for it except as less than what I-asws find from the weight of this morsel in my-asws right hand’.
وَ هَرَبَ جَدُّ بْنُ قَيْسٍ وَ خَشِيَ أَنْ يَكُونَ عَلِيٌّ قَدْ مَاتَ وَ صَحْبُهُ وَ أَنَّ مُحَمَّداً يَطْلُبُهُ لِيَنْتَقِمَ مِنْهُ وَ اخْتَفَى عِنْدَ عَبْدِ اللَّهِ بْنِ أُبَيٍّ- فَبَلَغَهُمْ أَنَّ عَلِيّاً ع قَدْ أَمْسَكَ الْحَائِطَ بِيَسَارِهِ وَ هُوَ يَأْكُلُ بِيَمِينِهِ وَ أَصْحَابُهُ تَحْتَ الْحَائِطِ لَمْ يَمُوتُوا
And Jadd Bin Qays fled, and he feared that Ali-asws and his-asws companions would have died and Muhammad-saww would be seeking him to kill him as a result, and he hid with Abdullah Bin Abayy. It reached them that Ali-asws had withheld the wall with his-asws left hand and he-asws was eating with his-asws right, and his-asws companions were by the wall and they had not died.
فَقَالَ أَبُو الشُّرُورِ وَ أَبُو الدَّوَاهِي اللَّذَانِ [كَانَا] أَصْلَ التَّدْبِيرِ فِي ذَلِكَ إِنَّ عَلِيّاً قَدْ مَهَرَ بِسِحْرِ مُحَمَّدٍ فَلَا سَبِيلَ لَنَا عَلَيْهِ
Al-Abu Al-Shuroor and Abu Al-Dawwahy said – those two who were the originators of the planning regarding that, ‘Ali-asws has become an expert with the sorcery of Muhammad-saww, therefore there is no way for us against him-asws’.
فَلَمَّا فَرَغَ الْقَوْمُ أَقَامَ عَلِيٌّ ع الْحَائِطَ بِيَسَارِهِ فَأَقَامَهُ وَ سَوَّاهُ وَ أَرْأَبَ صَدْعَهُ وَ أَلَمَّ شَعْبَهُ- وَ خَرَجَ هُوَ وَ الْقَوْمُ مِنْ تَحْتِهِ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ص قَالَ يَا أَبَا الْحَسَنِ- ضَاهَيْتَ الْيَوْمَ أَخِيَ الْخَضِرَ لَمَّا أَقَامَ الْجِدَارَ وَ مَا سَهَّلَ اللَّهُ ذَلِكَ لَهُ إِلَّا بِدُعَائِهِ بِنَا أَهْلَ الْبَيْتِ.
When the people were free, Ali-asws inclined upon the wall with his-asws left hand and up righted it, and straightened it, and corrected its cracks, and gathered its splits (parts), and he-asws and the people went out. When Rasool-Allah-saww saw him-asws, said to him-asws: ‘O Abu Al-Hassan-asws! You-asws (your-asws action) today is comparable to my-saww brother-asws Al-Khizr-as when he-as straightened the wall, and Allah-azwj did not Ease that for him-saww except by his-as supplication by us-asws, the People-asws of the Household’’.[27]
10- قب، المناقب لابن شهرآشوب صَالِحُ بْنُ كَيْسَانَ وَ ابْنُ رُومَانَ رَفَعَاهُ إِلَى جَابِرٍ الْأَنْصَارِيِّ قَالَ: جَاءَ الْعَبَّاسُ إِلَى عَلِيٍّ ع يُطَالِبُهُ بِمِيرَاثِ النَّبِيِّ ص- فَقَالَ لَهُ مَا كَانَ لِرَسُولِ اللَّهِ ص شَيْءٌ يُورَثُ إِلَّا بَغْلَتُهُ دُلْدُلٌ وَ سَيْفُهُ ذُو الْفَقَارِ وَ دِرْعُهُ وَ عِمَامَتُهُ السَّحَابُ وَ أَنَا أَرْبَأُ بِكَ أَنْ تُطَالِبَ بِمَا لَيْسَ لَكَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Salih Bin Kaysan and Ibn Rowman, both raising it to Jabir Al Ansari who said,
‘Al Abbas came to Ali-asws demanding inheritance of the Prophet-saww. He-asws said to him: ‘There was nothing for Rasool-Allah-saww anything to be inherited except his-saww mule ‘Duldul’, and his-saww sword ‘Zulfiqar’, and his-saww armour, and his-asws turban ‘Al-Sahaab’, and I-asws am not pleased with you seeking what is not for you’.
فَقَالَ لَا بُدَّ مِنْ ذَلِكَ وَ أَنَا أَحَقُّ عَمُّهُ وَ وَارِثُهُ دُونَ النَّاسِ كُلِّهِمْ
He said, ‘There is no escape from that, and I am more rightful as his-saww uncle and his-saww inheritor besides the people, all of them’.
فَنَهَضَ أَمِيرُ الْمُؤْمِنِينَ ع وَ مَعَهُ النَّاسُ حَتَّى دَخَلَ الْمَسْجِدَ ثُمَّ أَمَرَ بِإِحْضَارِ الدِّرْعِ وَ الْعِمَامَةِ وَ السَّيْفِ وَ الْبَغْلَةِ فَأُحْضِرَ
Amir Al-Momineen-asws got up and the people were with him, until he-asws entered the Masjid. Then he-asws instructed with the presentation of the armour, and the turban, and the sword, and the mule. They were presented.
فَقَالَ لِلْعَبَّاسِ يَا عَمِّ إِنْ أَطَقْتَ النُّهُوضَ بِشَيْءٍ مِنْهَا فَجَمِيعُهُ لَكَ فَإِنَّ مِيرَاثَ الْأَنْبِيَاءِ لِأَوْصِيَائِهِمْ دُونَ الْعَالَمِ وَ لِأَوْلَادِهِمْ فَإِنْ لَمْ تُطِقِ النُّهُوضَ فَلَا حَقَّ لَكَ فِيهِ قَالَ نَعَمْ
He-asws said to Al-Abbas: ‘O uncle! If you have the strength for getting up with anything from these, the entirety of it is for you, for the inheritance of the Prophets-as is for their-as successors-as, besides the world and their children. But, if you are not strong enough to get up, then there is no right for you in it’. He said, ‘Yes’.
فَأَلْبَسَهُ أَمِيرُ الْمُؤْمِنِينَ ع الدِّرْعَ بِيَدِهِ وَ أَلْقَى عَلَيْهِ الْعِمَامَةَ وَ السَّيْفَ ثُمَّ قَالَ انْهَضْ بِالسَّيْفِ وَ الْعِمَامَةِ يَا عَمِّ فَلَمْ يُطِقِ النُّهُوضَ فَأَخَذَ السَّيْفَ مِنْهُ وَ قَالَ لَهُ انْهَضْ بِالْعِمَامَةِ فَإِنَّهَا آيَةٌ مِنْ نَبِيِّنَا ص فَأَرَادَ النُّهُوضَ فَلَمْ يَقْدِرْ عَلَى ذَلِكَ وَ بَقِيَ مُتَحَيِّراً
Amir Al-Momineen-asws donned the armour on him by his-asws hands, and cast the turban upon him, and the sword. Then he-asws said: ‘Get up with the sword and the turban, O uncle!’ But he could not endure the getting up. He-asws took back the sword from him and said: ‘Get up with the turban, for it is a sign of our Prophet-saww’. He intended (tried) to get up but was not able upon that, and he remained baffled.
ثُمَّ قَالَ لَهُ يَا عَمِّ وَ هَذِهِ الْبَغْلَةُ بِالْبَابِ لِي خَاصَّةً وَ لِوُلْدِي فَإِنْ أَطَقْتَ رُكُوبَهَا فَارْكَبْهَا فَخَرَجَ وَ مَعَهُ عَدَوِيٌّ فَقَالَ لَهُ يَا عَمَّ رَسُولِ اللَّهِ خَدَعَكَ عَلِيٌّ فِيمَا كُنْتَ فِيهِ فَلَا تَخْدَعْ نَفْسَكَ فِي الْبَغْلَةِ إِذَا وَضَعْتَ رِجْلَكَ فِي الرِّكَابِ فَاذْكُرِ اللَّهَ وَ سَمِّ وَ اقْرَأْ إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا
Then he-asws said to him: ‘O uncle! And this mule at the door is for me-asws in particular and for my-asws children. If you have the strength to ride it, then ride away with it’. He went out and with him was Adawy. He said to him, ‘O uncle of Rasool-Allah-saww! Ali-asws is deceiving you regarding what you were in, so do not deceive yourself concerning the mule. When you place your legs in the stirrups, mention Allah-azwj and Name and recite: Surely, Allah Withholds the skies and the earth lest they cease. [35:41]’.
قَالَ فَلَمَّا نَظَرَتِ الْبَغْلَةُ إِلَيْهِ مُقْبِلًا مَعَ الْعَبَّاسِ نَفَرَتْ وَ صَاحَتْ صِيَاحاً مَا سَمِعْنَاهُ مِنْهَا قَطُّ فَوَقَعَ الْعَبَّاسُ مَغْشِيّاً عَلَيْهِ وَ اجْتَمَعَ النَّاسُ وَ أَمَرَ بِإِمْسَاكِهَا فَلَمْ يُقْدَرْ عَلَيْهَا
He (the narrator) said, ‘When mule looked at him coming with the people, it fled and brayed with a loud braying what we had not heard from it, at all. Al-Abbas fell down with fainting upon him, and the people gathered, and he-asws instructed with withholding it, but they were not able upon it.
ثُمَّ إِنَّ عَلِيّاً ع دَعَا الْبَغْلَةَ بِاسْمٍ مَا سَمِعْنَاهُ فَجَاءَتْ خَاضِعَةً ذَلِيلَةً فَوَضَعَ رِجْلَهُ فِي الرِّكَابِ وَ وَثَبَ عَلَيْهَا فَاسْتَوَى عَلَيْهَا رَاكِباً فَاسْتَدْعَا أَنْ يَرْكَبَ الْحَسَنُ وَ الْحُسَيْنُ ع فَأَمَرَهُمَا بِذَلِكَ
Then Ali-asws called the mule by a name we had not heard (before). It came submissive, humble. He-asws placed his-asws leg in the stirrups and leapt upon it and sat evenly upon it to ride. (Then) he-asws summoned Al-Hassan-asws and Al-Husayn-asws and instructed them-asws with that.
ثُمَّ لَبِسَ عَلِيٌّ الدِّرْعَ وَ الْعِمَامَةَ وَ السَّيْفَ وَ رَكِبَهَا وَ سَارَ عَلَيْهَا إِلَى مَنْزِلِهِ وَ هُوَ يَقُولُ هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَنَا وَ هُمَا أَمْ تَكْفُرُ أَنْتَ يَا فُلَانُ.
Then Ali-asws wore the armour, and the turban, and the sword, and he-asws rode it and travelled upon it to his-asws house, and he-asws was saying: ‘This is from the Grace of my Lord to Try me whether I am grateful [27:40], I-asws and they-asws both, or whether you are disbelieving, O so and so!’’[28]
11- قب، المناقب لابن شهرآشوب مِنْ عَجَائِبِهِ ع طُولُ مَا لَقِيَ مِنَ الْحُرُوبِ لَمْ يَنْهَزِمْ قَطُّ وَ لَمْ يَنَلْهُ فِيهَا شَيْنٌ وَ لَا جِرَاحٌ سَوْءٌ وَ لَمْ يُبَارِزْ أَحَدٌ إِلَّا ظَفِرَ بِهِ وَ لَا نَجَا مِنْ ضَرْبَتِهِ أَحَدٌ فَصَلُحَ مِنْهَا وَ لَمْ يُفْلِتْ مِنْهُ قِرْنٌ وَ لَمْ يَخْرُجْ فِي حُرُوبِهِ إِلَّا وَ هُوَ مَاشٍ يُهَرْوِلُ طُولَ الدَّهْرِ بِغَيْرِ جُنْدٍ إِلَى الْعَدُوِّ وَ مَا قُدِّمَتْ رَايَةٌ قُوتِلَ تَحْتَهَا عَلِيٌّ إِلَّا انْقَلَبُوا صَاغِرِينَ
(The book) ‘Al Manaqib of Ibn Shehr Ashub’ –
‘From his-asws wonders is the prolonging of what he-asws faced from the wars, not being defeated at all, and neither was he damaged by any disfigurement during these nor any evil injury, and he-asws did not duel anyone except he-asws won against him, nor did anyone escape from his-asws strike and was healthy from it, and nor head escaped from him-asws, and he-asws did not go out in his-asws wars except and he-asws was walking, sprinting all the time without an army, to the enemy. And no one advanced to the flag Ali-asws was fighting under, except they were turned back belittled.
وَ يُرْوَى وَثْبَتُهُ أَرْبَعُونَ ذِرَاعاً إِلَى عَمْرٍو وَ رُجُوعُهُ إِلَى خَلْفٍ عِشْرُونَ ذِرَاعاً وَ ذَلِكَ خَارِجٌ عَنِ الْعَادَةِ
And it is reported, his-asws leap was of forty cubits towards Amro and his-asws return to behind was twenty cubits, and that is outside from the normality.
وَ رُوِيَ ضَرَبْتُهُ عَلَى رِجْلَيْهِ وَ قَطْعُهُمَا بِضَرْبَةٍ وَاحِدَةٍ مَعَ مَا كَانَ عَلَيْهِ مِنَ الثِّيَابِ وَ السِّلَاحِ
And it is reported that his-asws struck him upon his legs, and cut them off with one strike, along with what been upon him from the clothes, and the weapons.
وَ رُوِيَ أَنَّهُ ضَرَبَ مَرْحَبَ الْكَافِرَ يَوْمَ خَيْبَرَ عَلَى رَأْسِهِ فَقَطَعَ الْعِمَامَةَ وَ الْخُوذَةَ وَ الرَّأْسَ وَ الْحَلْقَ وَ مَا عَلَيْهِ مِنَ الْجَوْشَنِ مِنْ قُدَّامٍ وَ خَلْفٍ إِلَى أَنْ قَدَّهُ بِنِصْفَيْنِ ثُمَّ حَمَلَ عَلَى سَبْعِينَ فَارِسٍ فَبَدَّدَهُمْ وَ تَحَيَّرَ الْفَرِيقَانِ مِنْ فِعْلِهِ فَانْهَزَمُوا إِلَى الْحِصْنِ
And it is reported that he-asws struck Marhab the Kafir on the day of Khyber, upon his head. It cut through the turban, and the helmet, and the head, and the throat, and whatever was upon him from the amount in front and back, until it split him in two halves. Then he-asws attacked upon seventy horsemen. He-asws split them and the two segments were bewildered from his-asws deed, and they were defeated back to the fort.
وَ أَصْلُ مَشْهَدِ الْبُوقِ عِنْدَ رَحْبَةِ الشَّامِ أَنَّهُ ع أَخْبَرَ أَنَّ السَّاعَةَ خَرَجَ مُعَاوِيَةُ فِي خَيْلِهِ مِنْ دِمَشْقَ وَ ضَرَبَ الْبُوقَ وَ سَمِعَ ذَلِكَ مِنْ مَسِيرَةِ ثَمَانِيَةَ عَشَرَ يَوْماً وَ هُوَ خَرْقُ الْعَادَةِ وَ مِنْهُ الدَّكَّةُ الْمَشْهُورَةُ فِي الْكُوفَةِ الَّتِي يُقَالُ إِنَّهُ رَأَى مِنْهَا مَكَّةَ وَ سَلَّمَ عَلَيْهَا وَ ذَلِكَ مِثْلُ قَوْلِكُمْ يَا سَارِيَةُ الْجَبَلَ-
And original trumpet was witnessed at Rahba, Syria. He-asws informed of the time Muawiya would be coming out from Damascus, and he-asws blew the trumpet, and that was heard from the right flank for eighteen days, and it was a breach of the norm. And from him-asws is the famous seat in Al-Kufa which, it is said that he-asws saw Makkah from it, and greeted unto it, and that is like your words, ‘O rider of the mountain!’
وَ مَسْجِدُ الْمِجْذَافِ فِي الرَّقَّةِ وَ هُوَ أَنَّهُ لَمَّا طَلَبَ الزَّوَارِيقَ لِحَمْلِ الشُّهَدَاءِ قَالُوا الزَّوَارِيقُ تَرْعَى فَقَالَ ع كَلَامُكُمْ غَثٌّ وَ قُمْصَانُكُمْ رَثٌّ- لَا شَدَّ اللَّهُ بِكُمْ صَفّاً وَ لَا أَشْبَعَكُمْ إِلَّا عَلَى قَتَبٍ وَ عَمِلَ جَائِزَةً عَظِيمَةً بِمَنْزِلَةِ الْمِجْذَافِ- وَ حَمَلَ الشُّهَدَاءَ عَلَيْهَا فَخَرِبَتِ الرَّقَّةُ وَ عُمِرَتِ الرَّافِقَةُ- وَ لَا يَزَالُونَ فِي ضَنْكِ الْعَيْشِ
And Masjid Al-Mijzaf in Al-Raqqa, and it, when he-asws sought the excavators to carry the martyrs, the excavators said, ‘Be careful!’ He-asws said: ‘Your talks are lousy, and your shirts are shabby. May Allah-azwj not Tie any rows with you, nor Satiate you except upon a back’. And he-asws worked out a large poke being at the status of the oar and carried the martyrs upon it. He-asws went out of Al Raqqa and made friends to be the governors, and they did not cease to be in difficult life.
وَ رَوَتِ الْغُلَاةُ أَنَّهُ ع صَعِدَ إِلَى السَّمَاءِ عَلَى فَرَسٍ وَ يَنْظُرُ إِلَيْهِ أَصْحَابُهُ وَ قَالَ لَوْ أَرَدْتَ لَحَمَلْتُ إِلَيْكُمْ ابْنَ أَبِي سُفْيَانَ وَ ذَلِكَ نَحْوُ قَوْلِهِ وَ رَفَعْناهُ مَكاناً عَلِيًّا-
And the exaggerators reported that he-asws ascended to the sky being upon a horse and his-asws companions looked at him-asws and said, ‘If he-asws wants, he-asws can carry to you the son of Abu Sufyan, and that is approximate to His-azwj Words: And We Elevated him to a high place [19:57].
وَ خَرَجَ عَنْ أَبِي زُهْرَةَ وَ قَطَعَ مَسِيرَةَ ثَلَاثَةِ أَيَّامٍ بِلَيْلَةٍ وَاحِدَةٍ وَ أَصْبَحَ عِنْدَ الْكُفَّارِ وَ فَتَحَ عَلَيْهِ فَنَزَلَ وَ الْعادِياتِ ضَبْحاً
And he-asws went out from Abu Zahra and cut the travel distance of three days in one night and in the morning he-asws was in the presence of the Kafirs and was victorious upon it (them). So, it was Revealed: (I Swear) by the running (steeds) snorting [100:1].
وَ رُوِيَ أَنَّهُ رُمِيَ إِلَى حِصْنِ ذَاتِ السَّلَاسِلِ فِي الْمَنْجَنِيقِ وَ نَزَلَ عَلَى حَائِطِ الْحِصْنِ وَ كَانَ الْحِصْنُ قَدْ شُدَّ عَلَى حِيطَانِهِ سَلَاسِلُ فِيهَا غَرَائِرُ مِنْ تِبْنٍ أَوْ قُطْنٍ حَتَّى لَا يَعْمَلَ فِيهَا الْمَنْجَنِيقَ إِذَا رُمِيَ الْحَجَرُ
And it is reported that he shot to the fort of Zat Al-Salasil (being seated) in the catapult, and he-asws descended upon the fort, and the fort had chains tied upon its wallswherein were claddings of clay and cotton, until the catapult could not work in damaging it when the stones were pelted.
فَقَالَتِ الْغُلَاةُ فَمَرَّ فِي الْهَوَاءِ وَ التُّرْسُ تَحْتَ قَدَمَيْهِ وَ نَزَلَ عَلَى الْحَائِطِ وَ ضَرَبَ السَّلَاسِلَ ضَرْبَةً وَاحِدَةً فَقَطَعَهَا وَ سَقَطَتِ الْغَرَائِرُ وَ فَتَحَ الْحِصْنَ
The exaggerators said, ‘He-asws passed in the air and the shield was under his-asws feet, and he-asws descended upon the wall and struck the chains with one strike. They were cut off and the cladding fell off, and the fort was conquered’.
وَ رَوَتِ الْغُلَاةُ أَنَّهُ نَزَلَتْ فِيهِ وَ ظَنُّوا أَنَّهُمْ مانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا- وَ ذَلِكَ إِنْ صَحَّ مِثْلُ صُعُودِ الْمَلَائِكَةِ وَ نُزُولِهِمْ وَ إِسْرَاءِ النَّبِيِّ ص.
And the exaggerators reported that it was Revealed regarding him-asws: and even they thought that their fortresses would defend them from Allah. But Allah Came to them from where they had not reckoned, [59:2]. And that holds correct like the ascent of the Angels and their descent, and Ascension of the Prophet-saww’’.[29]
تَفْسِيرُ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع أَنَّهُ أَرَادَتِ الْفَجَرَةُ لَيْلَةَ الْعَقَبَةِ قَتْلَ النَّبِيِّ ص وَ مَنْ بَقِيَ فِي الْمَدِينَةِ قَتْلَ عَلِيٍّ ع فَلَمَّا تَبِعَهُ وَ قَصَّ عَلَيْهِ بَغْضَاءَهُمْ فَقَالَ أَ مَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى الْخَبَرَ
Tafseer of Abu Muhammad Al-Askari-asws – ‘On the night of Al-Aqaba the mischief-makers wanted to kill the Prophet-saww, and the ones who remained in Al-Medina, to kill Ali-asws. When he-asws followed him-saww and narrated their hatred towards him-asws, he-saww said: ‘Are you-asws not pleased that you-asws happen to be from me-saww at the status of Haroun-as from Musa-as?’ – the Hadeeth.
فَحَفَرُوا لَهُ حَفِيرَةً طَوِيلَةً وَ غَطَّوْهَا فَلَمَّا انْصَرَفَ وَ بَلَغَهَا أَنْطَقَ اللَّهُ فَرَسَهُ فَقَالَ سِرْ بِإِذْنِ اللَّهِ فَطَفَرَتْ ثُمَّ أَمَرَ بِكَشْفِهِ فَرَآهُ عَجِيباً.
They dug a deep pit for him-asws and covered it. When he-asws left and reached it, Allah-azwj Caused his-asws horse to talk. It said, ‘Travel by the Permission of Allah-azwj’. Then it rose. Then he-asws instructed with uncovering it and they saw his-asws wonder’’.[30]
مُسْنَدُ أَحْمَدَ وَ فَضَائِلُهُ وَ سُنَنُ ابْنِ مَاجَهْ قَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَلْبَسُ فِي الْبَرْدِ الشَّدِيدِ الثَّوْبَ الرَّقِيقَ وَ فِي الْحَرِّ الشَّدِيدِ الْقَبَاءَ وَ الثَّوْبَ الثَّقِيلَ وَ كَانَ لَا يَجِدُ الْحَرَّ وَ الْبَرْدَ فَكَانَ النَّبِيُّ ص دَعَا لَهُ يَوْمَ خَيْبَرَ فَقَالَ كَفَاكَ اللَّهُ الْحَرَّ وَ الْبَرْدَ
(The books) ‘Musnad’ of Ahmad, and his ‘Fazaail’, and ‘Sunan’ of Ibn Majah – Abdul Rahman Bin Abu layli said,
‘Amir Al-Momineen-asws used to wear thin clothes in severe cold (weather), and in severe heat, the robe and the thick clothes, and he-asws did not feel the heat and the cold. It had so happened that the Prophet-as had supplicated for him-asws on the day of Khyber. He-saww said: ‘May Allah-azwj Suffice you of the heat and the cold’.
وَ فِي رِوَايَةٍ اللَّهُمَّ قِهِ الْحَرَّ وَ الْبَرْدَ- وَ فِي رِوَايَةٍ اللَّهُمَّ اكْفِهِ الْحَرَّ وَ الْبَرْدَ.
And in a report, ‘O Allah-azwj! Save him-asws from the heat and the cold!’ And in a report: ‘O Allah-azwj! Suffice him-asws of the heat and the cold!’’[31]
سَهْلُ بْنُ حُنَيْفٍ فِي حَدِيثِهِ أَنَّهُ لَمَّا أَخَذَ مُعَاوِيَةُ مَوْرِدَ الْفُرَاتِ أَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع لِمَالِكٍ الْأَشْتَرِ أَنْ يَقُولَ لِمَنْ عَلَى جَانِبِ الْفُرَاتِ يَقُولُ لَكُمْ عَلِيٌّ اعْدِلُوا عَنِ الْمَاءِ فَلَمَّا قَالَ ذَلِكَ عَدَلُوا عَنْهُ فَوَرَدَ قَوْمُ أَمِيرِ الْمُؤْمِنِينَ الْمَاءَ وَ أَخَذُوا مِنْهُ
Sahl Bin Huneyf, in his Hadeeth,
‘When Muawiya seized the access to the Euphrates, Amir Al-Momineen-asws ordered Malik Al-Ashtar to say to the one by the side of the Euphrates, ‘Ali-asws is saying to you all. Move aside from the water!’ When he said that, they moved aside from it. The people of Amir Al-Momineen-asws arrived to the water and they took from it.
فَبَلَغَ ذَلِكَ مُعَاوِيَةَ فَأَحْضَرَهُمْ وَ قَالَ لَهُمْ فِي ذَلِكَ فَقَالَ إِنَّ عَمْرَو بْنَ الْعَاصِ جَاءَ وَ قَالَ إِنَّ مُعَاوِيَةَ يَأْمُرُكُمْ أَنْ تُفْرِجُوا عَنِ الْمَاءِ فَقَالَ مُعَاوِيَةُ لِعَمْرٍو إِنَّكَ لَتَأْتِي أَمْراً ثُمَّ تَقُولُ مَا فَعَلْتُهُ فَلَمَّا كَانَ مِنْ غَدٍ وَكَّلَ مُعَاوِيَةُ حَجَلَ بْنَ الْعَتَّابِ النَّخَعِيَّ فِي خَمْسَةِ آلَافٍ
That reached Muawiya. He presented them and said to them regarding that. He said, ‘Amro Bin Al-Aas came and said, ‘Muawiya is ordering you all to move away from the water!’ Muawiya said to Amro, ‘You have issued an order then you are saying that you will be doing it?’ When it was the next morning, Muawiya allocated Hajaal Bin Al-Attab Al-Nakhaie among five thousand.
فَأَنْفَذَ أَمِيرُ الْمُؤْمِنِينَ ع مَالِكاً فَنَادَى مِثْلَ الْأَوَّلِ فَمَالَ حَجَلٌ عَنِ الشَّرِيعَةِ فَوَرَدَ أَصْحَابُ عَلِيٍّ ع وَ أَخَذُوا مِنْهُ فَبَلَغَ ذَلِكَ مُعَاوِيَةَ فَأَحْضَرَ حَجَلًا وَ قَالَ لَهُ فِي ذَلِكَ فَقَالَ إِنَّ ابْنَكَ يَزِيدَ أَتَانِي فَقَالَ إِنَّكَ أَمَرْتَ بِالتَّنَحِّي عَنْهُ فَقَالَ لِيَزِيدَ فِي ذَلِكَ فَأَنْكَرَ فَقَالَ مُعَاوِيَةُ فَإِذَا كَانَ غَداً فَلَا تَقْبَلْ مِنْ أَحَدٍ وَ لَوْ أَتَيْتُكَ حَتَّى تَأْخُذَ خَاتَمِي
Amir Al-Momineen-asws enforced Malik. He called out like the first time. Al-Hajaal inclined away from the river. Companions of Ali-asws arrived and took from it. That reached Muawiya. He presented Hajaal and said to him regarding that. He said, ‘Your son Yazeed-la came to me and said, ‘I-asws order you to stay aside from it’. He spoke to Yazeed-la regarding that. He-la denied. Muawiya said, ‘When it will be the morning, do not accept from anyone, and even if I (myself) come to you, until you take my ring’.
فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ أَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع لِمَالِكٍ مِثْلَ ذَلِكَ فَرَأَى حَجَلٌ مُعَاوِيَةَ وَ أَخَذَ مِنْهُ خَاتَمَهُ وَ انْصَرَفَ عَنِ الْمَاءِ وَ بَلَغَ مُعَاوِيَةَ فَدَعَاهُ وَ قَالَ لَهُ فِي ذَلِكَ فَأَرَاهُ خَاتَمَهُ فَضَرَبَ مُعَاوِيَةُ يَدَهُ عَلَى يَدِهِ فَقَالَ نَعَمْ وَ إِنَّ هَذَا مِنْ دَوَاهِي عَلِيٍّ.
When it was the third day, Amir Al-Momineen-asws issued an order to Malik like that. Hajaal saw Muawiya and took the ring from him, and he left from the water. He called him and spoke to him regarding that. Then he saw his ring, so Muawiya struck his hand upon his hand and said, ‘Yes, and this is from the disasters (sorcery) of Ali-asws’’.[32]
وَ حَدَّثَنِي مُحَمَّدٌ الشَّوْهَانِيُّ بِإِسْنَادِهِ أَنَّهُ قَدِمَ أَبُو الصَّمْصَامِ الْعَبْسِيُ إِلَى النَّبِيِّ ع وَ قَالَ مَتَى يَجِيءُ الْمَطَرُ وَ أَيُّ شَيْءٍ فِي بَطْنِ نَاقَتِي هَذِهِ وَ أَيُّ شَيْءٍ يَكُونُ غَداً وَ مَتَى أَمُوتُ
And it is narrated to me by Muhammad Al Showhany, by his chain,
‘Abu Al-Samsaam Al-Absy arrived to the Prophet-saww and said, ‘When will the rains come? And which thing is in the belly of this she-camel of mine? And which thing will be happening tomorrow? And when will I be dying?’
فَنَزَلَ إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ الْآيَاتِ فَأَسْلَمَ الرَّجُلُ وَ وَعَدَ النَّبِيَّ ص أَنْ يَأْتِي بِأَهْلِهِ
It was Revealed: Surely, Allah, with Him is the Knowledge of the Hour, [31:34] – the Verses. The man became a Muslim, and he promised the Prophet-saww that he would come with his family.
فَقَالَ اكْتُبْ يَا أَبَا الْحَسَنِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَقَرَّ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافٍ- وَ أَشْهَدَ عَلَى نَفْسِهِ فِي صِحَّةِ عَقْلِهِ وَ بَدَنِهِ وَ جَوَازِ أَمْرِهِ أَنَّ لِأَبِي الصَّمْصَامِ الْعَبْسِيِّ عَلَيْهِ وَ عِنْدَهُ وَ فِي ذِمَّتِهِ ثَمَانِينَ نَاقَةً حُمْرَ الظُّهُورِ بِيضَ الْعُيُونِ سُودَ الْحَدَقِ عَلَيْهَا مِنْ طَرَائِفِ الْيَمَنِ وَ نُقَطِ الْحِجَازِ
He-saww said: ‘O Abu Al-Hassan-asws! Write: ‘In the Name of Allah-azwj the Beneficent, the Merciful. Muhammad-saww Bin Abdullah-asws Bin Abdul Muttalib-asws Bin Hashim-as Bin Abd Manaf-as, hereby accepts upon himself-as, being with his-saww healthy mind and body and lawfulness of his-saww matter that, for Abu Al-Samsaam Al-Absy, upon him-saww, and with him-saww, and in his-saww guarantee, are eighty she-camels, red-backed, white-eyed, having black cheeks upon them, from the outskirts of Al-Yemen, and marked with spots of Al-Hijaz’’.
وَ خَرَجَ أَبُو الصَّمْصَامِ ثُمَّ جَاءَ فِي قَوْمِهِ بَنِي عَبْسٍ كُلِّهِمْ مُسْلِمِينَ وَ سَأَلَ عَنِ النَّبِيِّ ص فَقَالُوا قُبِضَ قَالَ فَمَنِ الْخَلِيفَةُ مِنْ بَعْدِهِ فَقَالُوا أَبُو بَكْرٍ
And Abu Al-Samsaam went out. Then he came among his people of the clan of Abas, all of them being Muslims, and he asked about the Prophet-saww. They said, ‘Passed away!’ He said, ‘For whom is the caliphate from after him-saww?’ They said, ‘Abu Bakr’.
فَدَخَلَ أَبُو الصَّمْصَامِ الْمَسْجِدَ وَ قَالَ يَا خَلِيفَةَ رَسُولِ اللَّهِ ص إِنَّ لِي عَلَى رَسُولِ اللَّهِ ص ثَمَانِينَ نَاقَةً حُمْرَ الظُّهُورِ بِيضَ الْعُيُونِ سُودَ الْحَدَقِ عَلَيْهَا مِنْ طَرَائِفِ الْيَمَنِ وَ نُقَطِ الْحِجَازِ
So, Abu Al-Samsaam entered the Masjid and said, ‘O caliph of Rasool-Allah-saww! For me, upon Rasool-Allah-saww, there are eighty camel, red-backed, whit-eyed, having black cheeks upon them, from the outskirts of Al-Yemen and marked with spots of Al-Hijaz!’
فَقَالَ يَا أَخَا الْعَرَبِ سَأَلْتَ مَا فَوْقَ الْعَقْلِ وَ اللَّهِ مَا خَلَّفَ رَسُولُ اللَّهِ إِلَّا بَغْلَتَهُ الدُّلْدُلَ وَ حِمَارَهُ الْيَعْفُورَ وَ سَيْفَهُ ذَا الْفَقَارِ وَ دِرْعَهُ الْفَاضِلَ أَخَذَهَا كُلَّهَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع- وَ خَلَّفَ فِينَا فَدَكَ فَأَخَذْنَاهَا بِحَقٍّ وَ نَبِيُّنَا ص لَا يُورَثُ
He said, ‘O Arab brother! You have asked what is above the intellect. By Allah-azwj! Rasool-Allah-saww did not leave behind except his-saww mule ‘Al-Duldul’, and his-saww donkey ‘Al-Yafour’, and his-saww sword ‘Zulfiqar’, and his-saww armour ‘Al-Fazeyl’. Ali-asws Bin Abu Talib-asws has taken all of these, and left Fadak among us. So, we took it by a right, and our Prophet-saww does not get inherited’.
فَصَاحَ سَلْمَانُ كردى و نكردى وَ حقّ از أمير ببردى رُدُّوا الْعَمَلَ إِلَى أَهْلِهِ ثُمَّ ضَرَبَ بِيَدِهِ إِلَى أَبِي الصَّمْصَامِ فَأَقَامَهُ إِلَى مَنْزِلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع- فَقَرَعَ الْبَابَ فَنَادَى عَلِيٌّ ادْخُلْ يَا سَلْمَانُ- ادْخُلْ أَنْتَ وَ أَبُو الصَّمْصَامِ-
Salman-ra shouted, ‘Kardy wa na kardy, wa haq az Amir babardy (in Persian). Return the deed to its people!’ Then he-ra struck his-ra hand upon Abu Al-Samsaam and made him stand at the house of Ali-asws Bin Abu Talib-asws. He-ra knocked the door. Ali-asws shouted: ‘Enter, O Salman-ra! Enter, you-ra and Abu Al-Samsaam!’
فَقَالَ أَبُو الصَّمْصَامِ هَذِهِ أُعْجُوبَةٌ مَنْ هَذَا الَّذِي سَمَّانِي بِاسْمِي وَ لَمْ يَعْرِفْنِي فَعَدَّ سَلْمَانُ فَضَائِلَ عَلِيٍّ ع فَلَمَّا دَخَلَ وَ سَلَّمَ عَلَيْهِ قَالَ يَا أَبَا الْحَسَنِ إِنَّ لِي عَلَى رَسُولِ اللَّهِ ص ثَمَانِينَ نَاقَةً وَ وَصَفَهَا
Abu Al-Samsaam said, ‘This is a wonder! Who is this one who has named me with my name and had not even recognised me?’ Salman-ra counted the merits of Ali-asws. When he entered and greeted unto him-asws, he said, ‘O Abu Al-Hassan-asws! For me, upon Rasool-Allah-saww, are eighty camels’, and he described them.
فَقَالَ عَلِيٌّ أَ مَعَكَ حُجَّةٌ فَدَفَعَ إِلَيْهِ الْوَثِيقَةَ فَقَالَ عَلِيٌّ ع يَا سَلْمَانُ نَادِ فِي النَّاسِ أَلَا مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى دَيْنِ رَسُولِ اللَّهِ ص فَلْيَخْرُجْ غَداً إِلَى خَارِجِ الْمَدِينَةِ
Ali-asws said: ‘Is there any proof with you?’ He handed over the written guarantee to him-asws. Ali-asws said: ‘O Salman-ra! Call out among the people, ‘Indeed! One who wants to look at the religion of Rasool-Allah-saww, let him come out tomorrow morning to outside of Al-Medina!’’
فَلَمَّا كَانَ الْغَدُ خَرَجَ النَّاسُ وَ خَرَجَ عَلِيٌّ ع وَ أَسَرَّ إِلَى ابْنِهِ الْحَسَنِ سِرّاً وَ قَالَ امْضِ يَا أَبَا الصَّمْصَامِ مَعَ ابْنِيَ الْحَسَنِ إِلَى الْكَثِيبِ مِنَ الرَّمْلِ
When it was the next morning the people came out, and Ali-asws came out and told a secret to his-asws son-asws Al-Hassan-asws and said: ‘Go, O Abu Al-Samsaam, with my-asws son-asws Al-Hassan-asws, to the sandy dune’.
فَمَضَى ع وَ مَعَهُ أَبُو الصَّمْصَامِ فَصَلَّى الْحَسَنُ ع رَكْعَتَيْنِ عِنْدَ الْكَثِيبِ وَ كَلَّمَ الْأَرْضَ بِكَلِمَاتٍ لَا نَدْرِي مَا هِيَ وَ ضَرَبَ الْكَثِيبَ بِقَضِيبِ رَسُولِ اللَّهِ ص فَانْفَجَرَ الْكَثِيبُ عَنْ صَخْرَةٍ مُلَمْلَمَةٍ- مَكْتُوبٍ عَلَيْهَا سَطْرَانِ مِنْ نُورٍ السَّطْرُ الْأَوَّلُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ الثَّانِي لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ص
He-asws went and Abu Al-Samsaam was with him. Al-Hassan-asws prayed Salat, two Cycles, by the dune, and the ground spoke with phrases, we did not know what these were, and he-asws struck the dune with a cane of Rasool-Allah-saww. The dune split asunder from a round rock. Two lines of light were inscribed upon it. The first line was: ‘In the Name of Allah-azwj the Beneficent, the Merciful’. And the second was: ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj’.
فَضَرَبَ الْحَسَنُ ع الصَّخْرَةَ بِالْقَضِيبِ فَانْفَجَرَتْ عَنْ خِطَامِ نَاقَةٍ فَقَالَ الْحَسَنُ ع اقْتَدِ يَا أَبَا الصَّمْصَامِ فَاقْتَادَ أَبُو الصَّمْصَامِ ثَمَانِينَ نَاقَةً حُمْرَ الظُّهُورِ بِيضَ الْعُيُونِ سُودَ الْحَدَقِ عَلَيْهَا مِنْ طَرَائِفِ الْيَمَنِ وَ نُقَطِ الْحِجَازِ وَ رَجَعَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ
Al-Hassan-asws struck the rock with the cane, and it cleft asunder from a string of camels. Al-Hassan-asws said: ‘Tie them, O Abu Al Samsaam!’ Abu Al-Samsaam tied up eighty she-camels, red-backed, white-eyed, having black cheeks upon them, from the outskirts of Al Yemen and marked with spots of Al-Hijaz, and he returned to Ali-asws Bin Abu Talib-asws.
فَقَالَ ع اسْتَوْفَيْتَ يَا أَبَا الصَّمْصَامِ قَالَ نَعَمْ قَالَ فَسَلِّمِ الْوَثِيقَةَ فَسَلَّمَهَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع- فَأَخَذَهَا وَ خَرَقَهَا ثُمَّ قَالَ هَكَذَا أَخْبَرَنِي أَخِي وَ ابْنُ عَمِّي رَسُولِ اللَّهِ ص إِنَّ اللَّهَ خَلَقَ هَذِهِ النُّوقَ مِنْ هَذِهِ الصَّخْرَةِ قَبْلَ أَنْ يَخْلُقَ نَاقَةَ صَالِحٍ بِأَلْفَيْ عَامٍ
He-asws said: ‘Have you been fulfilled, O Abu Al-Samsaam?’ He said, ‘Yes’. He-asws said: ‘Submit the written guarantee’. He submitted it to Ali-asws Bin Abu Talib-asws. He-asws took it and burnt it, then said: ‘Like this my-asws brother-saww and son-saww of my-asws uncle-as Rasool-Allah-saww had informed me-asws. Allah-azwj had Created these camels from this rock before He-azwj Created the she-camel of Salih-as, by two thousand years’.
فَقَالَ الْمُنَافِقُونَ هَذَا مِنْ سِحْرِ عَلِيٍّ قَلِيلٌ.
They hypocrites said, ‘This is from the little sorcery of Ali-asws’’.[33]
12- قب، المناقب لابن شهرآشوب مِنْ مُعْجِزَاتِهِ ع تَسْخِيرُهُ الْجَمَاعَةَ اضْطِرَاراً لِنَقْلِ فَضَائِلِهِ مَعَ مَا فِيهَا مِنَ الْحُجَّةِ عَلَيْهِمْ حَتَّى إِنْ أَنْكَرَهُ وَاحِدٌ رَدَّ عَلَيْهِ صَاحِبُهُ وَ قَالَ هَذَا فِي التَّوَارِيخِ وَ الصِّحَاحِ وَ السُّنَنِ وَ الْجَوَامِعِ وَ السِّيَرِ وَ التَّفَاسِيرِ مِمَّا أَجْمَعُوا عَلَى صِحَّتِهِ فَإِنْ لَمْ يَكُنْ فِي وَاحِدٍ يَكُنْ فِي آخَرَ
(The book) ‘Manaqib’ of Ibn shehr Ashub –
‘From his-asws miracles is his-asws being mocked by the community placing constraints on transmission of his-asws merits along with what is in these from the arguments upon them, to the extent that if one denies it, his companion will rebut upon him and said, ‘This is in the history, and the correct (Ahadeeth), and the Sunnah, and congregation, and the Seerah, and the interpretations (of the Quran), from what its correctness they are agreed upon. So, if it does not happen to be in one, it would happen to be in the other.
وَ مِنْ جُمْلَةِ ذَلِكَ مَا أَجْمَعُوا عَلَيْهِ وَ رَوَى مَنَاقِبَهُ خَلْقٌ كَثِيرٌ مِنْهُمْ حَتَّى صَارَ عِلْماً ضَرُورِيّاً كَمَا صَنَّفَ ابْنُ جَرِيرٍ الطَّبَرِيُّ كِتَابَ الْغَدِيرِ وَ ابْنُ الشَّاهِينِ كِتَابَ الْمَنَاقِبِ وَ كِتَابَ فَضَائِلِ فَاطِمَةَ ع وَ يَعْقُوبُ بْنُ شَيْبَةَ تَفْضِيلَ الْحَسَنِ وَ الْحُسَيْنِ ع-
And from the summary of that is what they are agreed upon. And a lot of people from them have reported his-asws virtues, until knowledge became necessary, like what Ibn Jareer Al-Tabari wrote in ‘Kitab Al-Ghadeer’, and Ibn Shaheen in ‘Kitab Al-Manaqib’, and ‘Kitab Fazaail Fatima-asws’, and Yaqoub Bin Shayba in ‘Tafzeel Al-Hassan-asws and Al-Husayn-asws.
وَ مُسْنَدَ أَمِيرِ الْمُؤْمِنِينَ ع وَ أَخْبَارَهُ وَ فَضَائِلَهُ- وَ الْجَاحِظُ كِتَابَ الْعَلَوِيَّةِ- وَ كِتَابَ فَضْلِ بَنِي هَاشِمٍ عَلَى بَنِي أُمَيَّةَ- وَ أَبُو نُعَيْمٍ الْأَصْفَهَانِيُّ مَنْقَبَةَ الْمُطَهَّرِينَ فِي فَضَائِلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ مَا نَزَلَ مِنَ الْقُرْآنِ فِي أَمِيرِ الْمُؤْمِنِينَ ع-
And attribution of Amir Al-Momineen-asws, and his-asws Ahadeeth, and his-asws merits – And Al-Hafiz in ‘Kitab Al-Alawiya’, and ‘Kitab Fazl Banu Hashim Ala Banu Umayya’, and Abu Nueym Al-Asfahany in ‘Manqabat Al-Mutahhareen Fi Fazail Amir Al-Momineen-asws’, and ‘Ma Nazal Min Al-Quran Fi Amir Al-Momineen-asws.
وَ أَبُو الْمَحَاسِنِ الرُّويَانِيُّ الْجَعْفَرِيَّاتِ وَ الْمُوَفَّقُ الْمَكِّيُّ كِتَابَ قَضَايَا أَمِيرِ الْمُؤْمِنِينَ ع- وَ كِتَابَ رَدِّ الشَّمْسِ لِأَمِيرِ الْمُؤْمِنِينَ ع- وَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُؤْمِنٍ الشِّيرَازِيُّ- كِتَابَ نُزُولِ الْقُرْآنِ فِي شَأْنِ أَمِيرِ الْمُؤْمِنِينَ ع- وَ أَبُو صَالِحٍ عَبْدُ الْمَلِكِ الْمُؤَذِّنُ- كِتَابَ الْأَرْبَعِينِ فِي فَضَائِلِ الزَّهْرَاءِ ع- وَ أَحْمَدُ بْنُ حَنْبَلٍ مُسْنَدَ أَهْلِ الْبَيْتِ وَ فَضَائِلَ الصَّحَابَةِ-
And Abu Al-Mahasin Al-Rowyany in ‘Al-Ja’fariyaat’, and Al-Muwaffiq Al-Makky in ‘Kitab Qazaya Amir Al-Momineen-asws’, and the book ‘Radd Al-Shams Li Amir Al-Momineen-asws’, and Abu Bakr Muhammad Bin Momin Al-Shirazy in ‘Kitab Nuzool Al-Quran Fir Shan Amir Al-Momineen-asws, and Abu Salih Abdul Malik Al Muezzin in ‘Kitab Al Arbaeen Fi Fazail Al Zahra-asws, and Ahmad Bin Hanbal in ‘Musnad Ah Al-Bayt Wa Fazail Al-Sahaba.
وَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ أَحْمَدَ النَّطَنْزِيُّ- الْخَصَائِصَ الْعَلَوِيَّةَ عَلَى سَائِرِ الْبَرِّيَّةِ- وَ ابْنُ الْمَغَازِلِيِّ كِتَابَ الْمَنَاقِبِ- وَ أَبُو الْقَاسِمِ الْبُسْتِيُّ كِتَابَ الدَّرَجَاتِ- وَ الْخَطِيبُ أَبُو تُرَابٍ كِتَابَ الْحَدَائِقِ
And Abu Abdullah Muhammad Bin Ahmad Al Natanzy in ‘Al Khasais Al Alawiya Ala Sa’air Al Bariyya’, and Ibn Al Maghazili in ‘Kitab Al Manaqib’, and Abu Al Qasim Al Busty in ‘Kitab Al Darajaat, and the speaker Abu Turab in ‘Kitab Al-Hada’iq’.
مَعَ الْكِتْمَانِ وَ الْمَيْلِ وَ ذَلِكَ خَرْقُ الْعَادَةِ شَهِدَ بِفَضَائِلِهِ مُعَادُوهُ وَ أَقَرَّ بِمَنَاقِبِهِ جَاحِدُوهُ وَ مِنْ جُمْلَةِ ذَلِكَ كَثْرَةُ مَنَاقِبِهِ مَعَ مَا كَانُوا يَدْفِنُونَهَا وَ يَتَوَعَّدُونَ عَلَى رِوَايَتِهَا
Along with the concealment and the twistedness, and that breach of the norm is the testification by his-asws enemies of his-asws merits, and the acknowledgment of his-asws virtues by his-asws rejectors. And from a summary of that are a lot of his-asws virtues along with what they had buried and threatening upon the reporters.
رَوَى مُسْلِمٌ وَ الْبُخَارِيُّ وَ ابْنُ بَطَّةَ وَ النَّطَنْزِيُّ- عَنْ عَائِشَةَ فِي حَدِيثِهَا بِمَرَضِ النَّبِيِّ ص فَقَالَتْ فِي جُمْلَةِ ذَلِكَ فَخَرَجَ النَّبِيُّ ص بَيْنَ رَجُلَيْنِ مِنْ أَهْلِ بَيْتِهِ أَحَدُهُمَا الْفَضْلُ وَ رَجُلٌ آخَرُ يَخُطُّ قَدَمَاهُ عَاصِباً رَأْسَهُ يَعْنِي عَلِيّاً ع
It is reported by Muslim and Al-Bukhari, and Ibn Battah and Al-Natanzy, from Ayesha in her Hadeeth of the illness of the Prophet-saww. She said in a summary of that, ‘The Prophet-saww came out between two men from his-saww family members – one of them was Al-Fazl, and another man dragging his-saww feet and bandaging (holding) his-saww head’ – meaning Ali-asws.
وَ قَالَ مُعَاوِيَةُ لِابْنِ عَبَّاسٍ- إِنَّا كَتَبْنَا فِي الْآفَاقِ نَنْهَى عَنْ ذِكْرِ مَنَاقِبِ عَلِيٍّ ع- فَكُفَّ لِسَانَكَ قَالَ أَ فَتَنْهَانَا عَنْ قِرَاءَةِ الْقُرْآنِ قَالَ لَا قَالَ أَ فَتَنْهَانَا عَنْ تَأْوِيلِهِ قَالَ نَعَمْ قَالَ أَ فَنَقْرَؤُهُ وَ لَا نَسْأَلُ قَالَ سَلْ عَنْ غَيْرِ أَهْلِ بَيْتِكَ
And Muawiya said to Ibn Abbas, ‘We have written to the far horizons forbidding from mentioning the virtues of Ali-asws, so restrain your tongue!’ He said, ‘Shall we keep away from reciting the Quran?’ He said, ‘No’. He said, ‘Shall we keep away from its explanation?’ He said, ‘Yes’. He said, ‘So, we should be reciting it and not questioning?’ He said, ‘Ask about other than your family members’.
قَالَ إِنَّهُ مُنْزَلٌ عَلَيْنَا أَ فَنَسْأَلُ غَيْرَنَا أَ تَنْهَانَا أَنْ نَعْبُدَ اللَّهَ فَإِذاً تَهْلِكَ الْأُمَّةُ قَالَ اقْرَءُوا وَ لَا تَرْوُوا مَا أَنْزَلَ اللَّهُ فِيكُمْ يُرِيدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ-
He said, ‘It has been Revealed unto us, and we should be asking others? Are you forbidding us from worshipping Allah-azwj? Then the community is destroyed!’ He said, ‘Recite, but do not report what Allah-azwj has Revealed regarding you all’. They are intending to extinguish the Light of Allah with their mouths [61:8].
ثُمَّ نَادَى مُعَاوِيَةُ أَنْ بَرِئَتِ الذِّمَّةُ مِمَّنْ رَوَى حَدِيثاً مِنْ مَنَاقِبِ عَلِيٍّ- حَتَّى قَالَ عَبْدُ اللَّهِ بْنُ شَدَّادٍ اللَّيْثِيُّ- وَدِدْتُ أَنِّي أُتْرَكُ أَنْ أُحَدِّثَ بِفَضَائِلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع- يَوْماً إِلَى اللَّيْلِ وَ إِنَّ عُنُقِي ضُرِبَتْ
Then Muawiya called out: ‘I am exonerated from the liability (if anything happens to the ones) reporting Ahadeeth of the virtues of Ali-asws!’ To the extent Abdullah Bin Shaddad Al-Laysi, ‘I would love to leave narrating the merits of Ali-asws Bin Abu Talib-asws, one day to the night and my neck is struck off’.
فَكَانَ الْمُحَدِّثُ يُحَدِّثُ بِحَدِيثٍ فِي الْفِقْهِ أَوْ يَأْتِي بِحَدِيثِ الْمُبَارَزَةِ فَيَقُولُ قَالَ رَجُلٌ مِنْ قُرَيْشٍ- وَ كَانَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى يَقُولُ حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص وَ كَانَ الْحَسَنُ الْبَصْرِيُّ يَقُولُ قَالَ أَبُو زَيْنَبَ- وَ سُئِلَ ابْنُ جُبَيْرٍ عَنْ حَامِلِ اللِّوَاءِ فَقَالَ كَأَنَّكَ رَخِيُّ الْبَالِ
So, the narrator would narrate a Hadeeth regarding the jurisprudent, or he would come with a Hadeeth of the duelling and he would be saying, ‘A man from Qureysh’ (instead of naming Ali-asws). And Abdul Rahman Bin Abu Layli was saying, ‘It is narrated to me by a man from the companions of Rasool-Allah-saww’. And Al-Hassan Al-Basry was saying, ‘Abu Zainab-asws said’. And Ibn Jubeyr was asked about the bearers of the flags. He said, ‘It is as if you are of a relaxed mind’.
وَ رَأَى رَجُلٌ أَعْرَابِيَّةً فِي مَسْجِدٍ تَقُولُ يَا مَشْهُوراً فِي السَّمَاوَاتِ وَ يَا مَشْهُوراً فِي الْأَرَضِينَ وَ يَا مَشْهُوراً فِي الدُّنْيَا وَ يَا مَشْهُوراً فِي الْآخِرَةِ جَهَدَتِ الْجَبَابِرَةُ وَ الْمُلُوكُ عَلَى إِطْفَاءِ نُورِكَ وَ إِخْمَادِ ذِكْرِكَ فَأَبَى اللَّهُ لِذِكْرِكَ إِلَّا عُلُوّاً وَ لِنُورِكَ إِلَّا ضِيَاءً وَ نَمَاءً وَ لَوْ كَرِهَ الْمُشْرِكُونَ فَقِيلَ لِمَنْ تَصِفِينَ قَالَتْ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ ع-
And a man saw a Bedouin woman in a Masjid saying, ‘O famous one in the skies! And of famous one in the earths! And O famous one in the world! And O famous one in the Hereafter! You-asws fought the tyrants and the kings (determined) upon extinguishing your-asws light and freeze your-asws mention. But Allah-azwj Refused except exaltation, and for your-asws light except illumination and growth, and even if the Polytheists dislike it!’ It was said, ‘Who are you describing?’ She said, ‘That is Amir Al-Momineen-asws’.
فَالْتَفَتَ فَلَمْ يَرَ أَحَداً وَ مِنْ ذَلِكَ مَا طُبِّقَتِ الْأَرْضُ بِالْمَشَاهِدِ لِأَوْلَادِهِ وَ فَشَتِ الْمَنَامَاتُ مِنْ مَنَاقِبِهِ فَيُبْرِئُ الزَّمْنَى وَ يُفَرِّجُ الْمُبْتَلَى وَ مَا سُمِعَ هَذَا لِغَيْرِهِ ع.
I turned but could not see anyone. And from that is what the earth enforced with the witnessing of his-asws children, and the dreams of his-asws virtues were widespread. The times cleared and the afflicted were relived, and this has not been heard to be for anyone else’’.[34]
Tafseer of Imam Hassan Al-Askari-asws – ‘The Imam-asws said: ‘A man from the ones who loved him-asws wrote to him-asws from Syria, ‘O Amir Al-Momineen-asws! I am heavily weighted down with my dependants and I fear going out and leaving my wealth upon them – which I would be leaving behind when I do go out – and I would love to meet you-asws, and the universe is in your-asws words, and the life is in your-asws service, therefore take me seriously, O Amir Al-Momineen-asws’.
13- م، تفسير الإمام عليه السلام قَالَ الْإِمَامُ ع إِنَّ رَجُلًا مِنْ مُحِبِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع- كَتَبَ إِلَيْهِ مِنَ الشَّامِ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا بِعِيَالِي مُثْقَلٌ وَ عَلَيْهِمْ إِنْ خَرَجْتُ خَائِفٌ وَ بِأَمْوَالِيَ الَّتِي أُخَلِّفُهَا إِنْ خَرَجْتُ ظَنِينٌ وَ أُخِّرَ اللَّحَاقُ بِكَ وَ الْكَوْنُ فِي جُمْلَتِكَ وَ الْخُفُوقُ فِي خِدْمَتِكَ فَجُدْ لِي يَا أَمِيرَ الْمُؤْمِنِينَ- ثُمَّ قُمْ وَ انْهَضْ إِلَيَّ
A man from the ones who loved him-asws wrote to him-asws from Syria, ‘O Amir Al-Momineen-asws! I am heavily weighted down with my dependants and I fear going out and leaving my wealth upon them – which I would be leaving behind when I do go out – and I would love to meet you-asws, and the universe is in your-asws words, and the life is in your-asws service, therefore take me seriously, O Amir Al-Momineen-asws’. – ‘Then arise and come over to me-asws’.
فَفَعَلَ الرَّجُلُ ذَلِكَ وَ أُخْبِرَ مُعَاوِيَةُ بِهَرَبِهِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَأَمَرَ مُعَاوِيَةُ أَنْ تُسْبَى عِيَالُهُ وَ يُسْتَرَقُّوا وَ أَنْ تُنْهَبَ أَمْوَالُهُ
The man did that, and Muawiya got the news of his fleeing to Ali-asws Bin Abu Talib-asws, and Muawiya-la ordered with the imprisoning of his dependants and the plundering and confiscation of his wealth.
فَذَهَبُوا فَأَلْقَى اللَّهُ عَلَيْهِمْ شِبْهَ عِيَالِ مُعَاوِيَةَ وَ حَاشِيَتِهِ وَ أَخَصِّ حَاشِيَتِهِ كَيَزِيدَ بْنِ مُعَاوِيَةَ يَقُولُونَ نَحْنُ أَخَذْنَا هَذَا الْمَالَ وَ هُوَ لَنَا وَ أَمَّا عِيَالُهُ فَقَدِ اسْتَرْقَقْنَاهُمْ وَ بَعَثْنَاهُمْ إِلَى السُّوقِ فَكَفُّوا لَمَّا رَأَوْا ذَلِكَ
They went, but Allah-azwj the Exalted Cast upon them the resemblances of the dependants of Muawiya, and resemblance in particular a resemblance of a near one of Yazeed-la Bin Muawiya-la and he was saying, ‘We have already seized this wealth and it is (now) for us, and as for his dependants, so we captured them and sent them to the (slave) market (to be sold)’. They refrained when they saw that.
وَ عَرَّفَ اللَّهُ عِيَالَهُ أَنَّهُ قَدْ أَلْقَى عَلَيْهِمْ شِبْهَ عِيَالِ مُعَاوِيَةَ وَ عِيَالِ خَاصَّةِ يَزِيدَ فَأَشْفَقُوا مِنْ أَمْوَالِهِمْ أَنْ تَسْرِقَهَا اللُّصُوصُ فَمُسِخَ الْمَالُ عَقَارِبَ وَ حَيَّاتٍ كُلَّمَا قَصَدَ اللُّصُوصُ لِيَأْخُذُوا مِنْهُ لُذِعُوا وَ لُسِعُوا
And Allah-azwj Caused his dependants to recognise that He-azwj has Cast upon them the resemblances of the dependants of Muawiya and dependants of Yazeed-la in particular a dependant of Yazeed-la. But they feared upon their wealth that it might be stolen by the thieves, so Allah-azwj Transformed the wealth into scorpions and snakes. Every time the thieves aimed to take from it, they were stung and despaired.
فَمَاتَ مِنْهُمْ قَوْمٌ وَ ضَنِيَ آخَرُونَ وَ دَفَعَ اللَّهُ عَنْ مَالِهِ بِذَلِكَ إِلَى أَنْ قَالَ عَلِيٌّ ع يَوْماً لِلرَّجُلِ أَ تُحِبُّ أَنْ يَأْتِيَكَ عِيَالُكَ وَ مَالُكَ قَالَ بَلَى
So, a group of them died, and the others were tired, and Allah-azwj Defended his wealth with that – until such time as one day Ali-asws said to the man: ‘Would you love it if your dependants and your wealth were to come to you?’ He said, ‘Yes’.
قَالَ عَلِيٌّ ع ايتِ بِهِمْ فَإِذَا هُمْ بِحَضْرَةِ الرَّجُلِ لَا يَفْقِدُ مِنْ عِيَالِهِ وَ مَالِهِ شَيْئاً
Ali-asws said: ‘O Allah-azwj! You-azwj Bring them’. And they were in the presence of the man – there being nothing missing from the entirety of his dependants and his wealth by anything (or anyone).
فَأَخْبَرُوهُ بِمَا أَلْقَى اللَّهُ تَعَالَى مِنْ شِبْهِ عِيَالِ مُعَاوِيَةَ وَ خَاصَّتِهِ وَ حَاشِيَةِ يَزِيدَ عَلَيْهِمْ وَ بِمَا مَسَخَهُ مِنْ أَمْوَالِهِ عَقَارِبَ وَ حَيَّاتٍ تَلْسَعُ اللِّصَّ الَّذِي يُرِيدُ أَخْذَ شَيْءٍ مِنْهُ
They informed him with what Allah-azwj the Exalted has Cast the resemblances of the dependants of Muawiya and in particular, a near one of Yazeed-la, upon them and with what He-azwj Transformed from his wealth into scorpions and snakes – to exhaust the thief whom intended to take anything from it.
وَ قَالَ عَلِيٌّ ع إِنَّ اللَّهَ تَعَالَى رُبَّمَا أَظْهَرَ آيَةً لِبَعْضِ الْمُؤْمِنِينَ لِيَزِيدَ فِي بَصِيرَتِهِ وَ لِبَعْضِ الْكَافِرِينَ لِيُبَالِغَ فِي الْإِعْذَارِ إِلَيْهِ.
Ali-asws said: ‘Sometimes Allah-azwj tends to Manifest a Sign to some of the Momineen in order for there to be an increase in his insight, and to some of the Kafirs in order to cut off the excuses to him’’.[35]
Tafseer Imam (Hassan Al-Askari-asws) – ‘When Rasool-Allah-saww linked to Ali-asws with the merits and the Imamate, and the hearts of the Momineen were tranquil to that, and the variety of the rejecters from the obstinate ones were obstinate regarding it, and the weak ones from the doubters doubted regarding that.
14- م، تفسير الإمام عليه السلام إِنَّ رَسُولَ اللَّهِ ص لَمَّا نَصَّ عَلَى عَلِيٍّ ع- بِالْفَضِيلَةِ وَ الْإِمَامَةِ وَ سَكَنَ إِلَى ذَلِكَ قُلُوبُ الْمُؤْمِنِينَ وَ عَانَدَ فِيهِ أَصْنَافُ الْجَاحِدِينَ مِنَ الْمُعَانِدِينَ وَ شَكَّ فِي ذَلِكَ ضُعَفَاءُ مِنَ الشَّاكِّينَ وَ غَاضَ فِي صُدُورِ الْمُنَافِقِينَ الْعَدَاوَةُ وَ الْبَغْضَاءُ وَ الْحَسَدُ وَ الشَّحْنَاءُ حَتَّى قَالَ قَائِلٌ مِنَ الْمُنَافِقِينَ لَقَدْ أَسْرَفَ مُحَمَّدٌ ص فِي مَدْحِ نَفْسِهِ ثُمَّ أَسْرَفَ فِي مَدْحِ أَخِيهِ عَلِيٍّ ع وَ مَا ذَلِكَ مِنْ عِنْدِ رَبِّ الْعَالَمِينَ وَ لَكِنَّهُ فِي ذَلِكَ مِنَ الْمَقْبُولِينَ- يُرِيدُ أَنْ يُثْبِتَ لِنَفْسِهِ الرِّئَاسَةَ عَلَيْنَا وَ لِعَلِيٍّ بَعْدَ مَوْتِهِ
And a group of the hypocrites defrauded regarding the peace from the two groups – from the Prophet-saww and the best of his-saww companions (on one side), and from the variety of his-saww enemies, and the enmity, and the hatred, and the envy, and the malice was crammed into the chests of the hypocrites to the extent a speaker from the hypocrites said, ‘Muhammad-saww is being excessive in the praise of himself-saww, then he-saww is being excessive in the praise of his-saww brother-asws Ali-asws, and that is not from Lord-azwj of the worlds, but in that he-saww is from the over-emphasisers intending to affirm the government for himself-saww and for Ali-asws after his-saww own death’.
قَالَ اللَّهُ تَعَالَى يَا مُحَمَّدُ قُلْ لَهُمْ وَ أَيَّ شَيْءٍ أَنْكَرْتُمْ مِنْ ذَلِكَ هُوَ عَظِيمٌ كَرِيمٌ حَكِيمٌ ارْتَضَى عِبَاداً مِنْ عِبَادِهِ وَ اخْتَصَّهُمْ بِكَرَامَاتٍ- لَمَّا عَلِمَ مِنْ حُسْنِ طَاعَتِهِمْ وَ انْقِيَادِهِمْ لِأَمْرِهِ فَفَوَّضَ إِلَيْهِمْ أُمُورَ عِبَادِهِ وَ جَعَلَ عَلَيْهِمْ سِيَاسَةَ خَلْقِهِ بِالتَّدْبِيرِ الْحَكِيمِ الَّذِي وَفَّقَهُمْ لَهُ
Allah-azwj the Exalted Said: “O Muhammad-saww! Say to them: ‘And which thing are you all denying from that? He-asws is magnificent, benevolent, wise, pleasing, a servant from His-azwj servants, and He-azwj Chooses them with the Benevolence, from the excellence of their-asws obedience and their-asws submission to His-azwj Commands. He-azwj Delegates to them the affairs of His-azwj creatures with the Master plan of the Wise Whom Who Made them-asws to be compatible for it.
أَ وَ لَا تَرَوْنَ مُلُوكَ الْأَرْضِ إِذَا ارْتَضَى أَحَدُهُمْ خِدْمَةَ بَعْضِ عَبِيدِهِ وَ وَثِقَ بِحُسْنِ إِطَاعَتِهِ فِيمَا يَنْدُبُهُ لَهُ مِنْ أُمُورِ مَمَالِكِهِ جَعَلَ مَا وَرَاءَ بَابِهِ إِلَيْهِ وَ اعْتَمَدَ فِي سِيَاسَةِ جُيُوشِهِ وَ رَعَايَاهُ عَلَيْهِ
And are you not seeing the kings of the earth, when one of them is pleased with the service of one of his servants and his obedience with what he had nominated for it from the affairs of his kingdom, makes whatever is behind his door to him (his secrets), and relies upon him regarding the affairs of his army and his citizens?
كَذَلِكَ مُحَمَّدٌ فِي التَّدْبِيرِ الَّذِي رَفَعَهُ لَهُ رَبُّهُ وَ عَلِيٌّ مِنْ بَعْدِهِ الَّذِي جَعَلَهُ وَصِيَّهُ وَ خَلِيفَتَهُ فِي أَهْلِهِ وَ قَاضِيَ دَيْنِهِ وَ مُنْجِزَ عِدَاتِهِ وَ الْمُؤَازِرَ لِأَوْلِيَائِهِ وَ الْمُنَاصِبَ لِأَعْدَائِهِ
Similar to that is Muhammad-saww is the Master plan of the One-azwj which his-saww Lord-azwj Raised it for him-saww, and (so is) Ali-asws from after him-saww whom He-azwj Made to be his-saww successor-asws and his-saww replacement regarding his-saww family and the paying back of his-saww debts, and the fulfilling of his-saww promises made, and one supportive of his-saww friends and one hostile to his-saww enemies”.
فَلَمْ يَقْنَعُوا بِذَلِكَ وَ لَمْ يُسَلِّمُوا وَ قَالُوا لَيْسَ الَّذِي يُسْنِدُهُ إِلَى ابْنِ أَبِي طَالِبٍ بِأَمْرٍ صَغِيرٍ إِنَّمَا هُوَ دِمَاءُ الْخَلْقِ وَ نِسَاؤُهُمْ وَ أَوْلَادُهُمْ وَ أَمْوَالُهُمْ وَ حُقُوقُهُمْ وَ أَنْسَابُهُمْ وَ دُنْيَاهُمْ وَ آخِرَتُهُمْ فَلْيَأْتِنَا بِآيَةٍ يَلِيقُ بِجَلَالَةِ هَذِهِ الْوَلَايَةِ
But they were not persuaded by that and did not submit, and they said, ‘That which He-azwj has Conferred to the son-asws of Abu Talib-asws is not a small matter. But rather, it is (for) the blood of the people, and their womenfolk, and their children, and their wealth, and their rights, and their lineages, and their world and their Hereafter. Therefore, come to us with a Sign worthy of the majesty of this Wilayah (master-ship).
فَقَالَ رَسُولُ اللَّهِ ص أَ مَا كَفَاكُمْ نُورُ عَلِيٍّ- الْمُشْرِقُ فِي الظُّلُمَاتِ الَّذِي رَأَيْتُمُوهُ لَيْلَةَ خُرُوجِهِ مِنْ عِنْدِ رَسُولِ اللَّهِ إِلَى مَنْزِلِهِ أَ مَا كَفَاكُمْ أَنَّ عَلِيّاً جَازَ وَ الْحِيطَانُ بَيْنَ يَدَيْهِ فَفُتِحَتْ لَهُ وَ طُرِّقَتْ ثُمَّ عَادَتْ وَ الْتَأَمَتْ
Rasool-Allah-saww said: ‘Was it not sufficient for you all, the light of Ali-asws shining in the darkness which you saw on the night he-asws went out from the presence of Rasool-Allah-saww to his-asws house? Was is not sufficient for you that Ali-asws crossed over and (although) the wall was in front of him-asws, but it opened up and made a way for him-asws, then it returned and joined up again?
أَ مَا كَفَاكُمْ يَوْمَ غَدِيرِ خُمٍّ أَنَّ عَلِيّاً لَمَّا أَقَامَهُ رَسُولُ اللَّهِ- رَأَيْتُمْ أَبْوَابَ السَّمَاءِ مُفَتَّحَةً وَ الْمَلَائِكَةَ مِنْهَا مُطَّلِعِينَ تُنَادِيكُمْ هَذَا وَلِيُّ اللَّهِ فَاتَّبِعُوهُ وَ إِلَّا حَلَّ بِكُمْ عَذَابُ اللَّهِ فَاحْذَرُوهُ
Was it not sufficient for you on the day of Ghadeer Khumm that Ali-asws, when Rasool-Allah-saww established him-asws, you saw the gateways of the sky opened up and the Angels emerging from these calling out to you, ‘This is a Guardian-asws of Allah-azwj, therefore obey him-asws, or else the Punishment of Allah-azwj would be Released with you all, therefore be warned’?
أَ مَا كَفَاكُمْ رُؤْيَتُكُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ هُوَ يَمْشِي وَ الْجِبَالُ يَسِيرُ بَيْنَ يَدَيْهِ لِئَلَّا يَحْتَاجَ إِلَى الِانْحِرَافِ عَنْهَا فَلَمَّا جَازَ رَجَعَتِ الْجِبَالُ إِلَى أَمَاكِنِهَا
Was is not sufficient for you seeing Ali-asws Bin Abu Talib-asws and he-asws was walking, and the mountain moving aside lest he-asws be needy to turn around from it, so when he-asws had crossed over, the mountain moved back into its place?
ثُمَّ قَالَ اللَّهُمَّ زِدْهُمْ آيَاتٍ فَإِنَّهَا عَلَيْكَ سَهْلَاتٌ يَسِيرَاتٌ لِتَزِيدَ حُجَّتُكَ عَلَيْهِمْ تَأْكِيداً
Then he-saww said: ‘O Allah-azwj! Increase the Signs for them, for these are easy, a small thing for You-azwj, in order for Your-azwj Proof to be Increased against them, substantiated’.
قَالَ فَرَجَعَ الْقَوْمُ إِلَى بُيُوتِهِمْ فَأَرَادُوا دُخُولَهَا فَاعْتَقَلَتْهُمُ الْأَرْضُ وَ مَنَعَتْهُمْ وَ نَادَتْهُمْ حَرَامٌ عَلَيْكُمْ دُخُولُهَا حَتَّى تُؤْمِنُوا بِوَلَايَةِ عَلِيٍّ ع- قَالُوا آمَنَّا وَ دَخَلُوا
He (Imam Hassan Al-Askari-asws) said: ‘So the group returned to their houses and they intended to enter these, but the ground seized them and prevented them, and called out to them, ‘It is prohibited unto you to enter these until you believe in the Wilayah of Ali-asws!’ They said, ‘We believe!’ And they entered.
ثُمَّ ذَهَبُوا يَنْزِعُونَ ثِيَابَهُمْ لِيَلْبَسُوا غَيْرَهَا فَثَقُلَتْ عَلَيْهِمْ وَ لَمْ يُقِلُّوهَا وَ نَادَتْهُمْ حَرَامٌ عَلَيْكُمْ سُهُولَةُ نَزْعِهَا حَتَّى تُقِرُّوا بِوَلَايَةِ عَلِيٍّ ع- فَأَقَرُّوا وَ نَزَعُوهَا
Then they went on to remove their clothes in order to wear another, but these became heavy upon them and could not lift them, and these called out to them, ‘It is prohibited upon you the ease of removing us until you acknowledge with the wilayah of Ali-asws!’ They acknowledged, and they removed them.
ثُمَّ ذَهَبُوا لِيَلْبَسُوا ثِيَابَ اللَّيْلِ فَثَقُلَتْ عَلَيْهِمْ وَ نَادَتْهُمْ حَرَامٌ عَلَيْكُمْ لُبْسُنَا حَتَّى تَعْتَرِفُوا بِوَلَايَةِ عَلِيٍّ ع فَاعْتَرَفُوا
Then they went on to wear the night clothes, but these became heavy upon them, and called out to them, ‘It is prohibited upon you to wear us, until you acknowledge with the Wilayah of Ali-asws!’ So, they acknowledged.
فَذَهَبُوا يَأْكُلُونَ فَثَقُلَتْ عَلَيْهِمُ اللَّقْمُ وَ مَا لَمْ يَثْقُلْ مِنْهَا اسْتَحْجَرَ فِي أَفْوَاهِهِمْ وَ نَادَتْهُمْ حَرَامٌ عَلَيْكُمْ أَكْلُنَا حَتَّى تَعْتَرِفُوا بِوَلَايَةِ عَلِيٍّ ع فَاعْتَرَفُوا
Then they went to eat, but the morsel became heavy upon them, and whatever did not become heavy from these, became pebbles in their mouths, and called out to them, ‘It is prohibited upon you to eat us, until you acknowledge with the Wilayah of Ali-asws!’ So, they acknowledged.
ثُمَّ ذَهَبُوا يَبُولُونَ وَ يَتَغَوَّطُونَ فَتَعَذَّرَ عَلَيْهِمْ وَ نَادَتْهُمْ بُطُونُهُمْ وَ مَذَاكِيرُهُمْ حَرَامٌ عَلَيْكُمُ السَّلَامَةُ مِنَّا حَتَّى تَعْتَرِفُوا بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَاعْتَرَفُوا
Then they went to urinate and defecate, but they were unable and became impossible upon them, and their belies, and their manhood called out to them, ‘It is prohibited upon you to be safe from us, until you acknowledge with the Wilayah of Ali-asws Bin Abu Talib-asws’. So, they acknowledge.
ثُمَّ ضَجِرَ بَعْضُهُمْ وَ قَالَ اللَّهُمَّ إِنْ كانَ هذا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنا حِجارَةً مِنَ السَّماءِ أَوِ ائْتِنا بِعَذابٍ أَلِيمٍ قَالَ اللَّهُ تَعَالَى وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ فَإِنَّ عَذَابَ الِاصْطِلَامِ الْعَامِّ إِذَا نَزَلَ نَزَلَ بَعْدَ خُرُوجِ النَّبِيِّ ص مِنْ بَيْنِ أَظْهُرِهِمْ
Then some of them got annoyed, and said, ‘O Allah! If this is the Truth from You, then Rain upon us stones from the sky or Inflict upon us a painful Punishment [8:32]. Allah-azwj Mighty and Majestic Said: But Allah was not going to Punish them whilst you were among them [8:33] – for the uprooting Punishment would be general when it does descend. It would (only) descend after the exit of the Prophet-saww from their midst.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ يُظْهِرُونَ التَّوْبَةَ وَ الْإِنَابَةَ فَإِنَّ مِنْ حُكْمِهِ فِي الدُّنْيَا أَنْ يَأْمُرَكَ بِقَبُولِ الظَّاهِرِ وَ تَرْكِ التَّفْتِيشِ عَنِ الْبَاطِنِ لِأَنَّ الدُّنْيَا دَارُ إمْهَاٍل وَ إِنْظَارٍ وَ الْآخِرَةَ دَارُ الْجَزَاءِ بِلَا بُعْدٍ
Then Allah-azwj Mighty and Majestic Said: nor is Allah going to Punish them whilst yet they ask for Forgiveness [8:33] – manifesting the repentance and the attentiveness, for it is from His-azwj Judgment in the world that He-azwj has Commanded you with accepting then apparent and leave the investigation about the hidden (esoteric), because the world is a house of respite and waiting, and the Hereafter is a House of the Recompense without (performing acts of) worship.
قَالَ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ فِيهِمْ مَنْ يَسْتَغْفِرُ لِأَنَّ هَؤُلَاءِ لَوْ لَا أَنَّ فِيهِمْ مَنْ عَلِمَ اللَّهُ أَنَّهُ سَيُؤْمِنُ أَوْ أَنَّهُ سَيَخْرُجُ مِنْ نَسْلِهِ ذُرِّيَّةٌ طَيِّبَةٌ يَجُودُ رَبُّكَ عَلَى هَؤُلَاءِ بِالْإِيمَانِ وَ ثَوَابِهِ وَ لَا يَقْتَطِعُهُمْ بِاخْتِرَامِ آبَائِهِمُ الْكُفَّارِ وَ لَوْ لَا ذَلِكَ لَأَهْلَكَهُمْ
He-azwj Said: nor is Allah going to Punish them – and among them is one who seeks Forgiveness – because they, if among them there is one whom Allah-azwj Knows of that he would be believing (in the future), or there would be coming out from his lineage, a goodly offspring – your Lord-azwj would be Benevolent upon them with the Eman and its Rewards, and He-azwj would not Cut them off by Destroying their Kafir forefathers – and had it not been so, He-azwj would have Destroyed them.
فَذَلِكَ قَوْلُ رَسُولِ اللَّهِ- كَذَلِكَ اقْتَرَحَ النَّاصِبُونَ آيَاتٍ فِي عَلِيٍّ ع- حَتَّى اقْتَرَحُوا مَا لَا يَجُوزُ فِي حِكْمَتِهِ جَهْلًا بِأَحْكَامِ اللَّهِ وَ اقْتِرَاحاً لِلْأَبَاطِيلِ عَلَى اللَّهِ.
So, these are the words of Rasool-Allah-saww: ‘Like that is how the Nasibis are suggesting (to be shown) Sign regarding Ali-asws until they are suggesting what is not allowed in the Judgment of Allah-azwj, being ignorant of the Ordinances of Allah-azwj and suggesting falsities upon Allah-azwj’’.[36]
15- يل، الفضائل لابن شاذان رُوِيَ عَنِ الصَّادِقِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع بَلَغَهُ عَنْ عُمَرَ بْنِ الْخَطَّابِ أَمْرٌ فَأَرْسَلَ إِلَيْهِ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ وَ قَالَ قُلْ لَهُ قَدْ بَلَغَنِي عَنْكَ كَيْتَ وَ كَيْتَ وَ كَرِهْتُ أَنْ أَعْتَبَ عَلَيْكَ فِي وَجْهِكَ فَيَنْبَغِي أَنْ لَا يُقَالَ فِيَّ إِلَّا الْحَقُّ فَقَدْ غُصِبْتُ حَقِّي عَلَى الْقَذَى وَ صَبَرْتُ حَتَّى تَبْلُغَ الْكِتَابُ أَجَلَهُ
(The book) ‘Al Fazaail’ of Ibn Shazan –
‘It is reported from Al-Sadiq-asws: ‘Amir Al-Momineen-asws, an order reached him-asws from Umar Bin Al-Khattab, so he-asws sent Salman-ra, may Allah-azwj be Pleased with him-ra, to him and said: ‘Tell him, ‘It has reached me-asws from you, such and such, and I-asws dislike to fault upon you in your face. It is befitting that is should not be said regarding me-asws except the truth, for you have usurped my right upon the stain, and I-asws was patient until the (Divine) Decree reaches its term’.
فَنَهَضَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ وَ بَلَّغَهُ ذَلِكَ وَ عَاتَبَهُ وَ ذَكَرَ مَنَاقِبَ أَمِيرِ الْمُؤْمِنِينَ ع وَ ذَكَرَ فَضَائِلَهُ وَ بَرَاهِينَهُ فَقَالَ عُمَرُ عِنْدِي الْكَثِيرُ مِنْ فَضَائِلِ عَلِيٍّ ع وَ لَسْتُ بِمُنْكِرٍ فَضْلَهُ إِلَّا أَنَّهُ يَتَنَفَّسُ الصُّعَدَاءَ وَ يُظْهِرُ الْبَغْضَاءَ
Salman-ra, may Allah-azwj be Pleased with him-ra, got up and delivered that to him, and blamed him, and mentioned the virtues of Amir Al-Momineen-asws, and mentioned his-asws merits and his-asws proofs. Umar said, ‘With me there are a lot from the merits of Ali-asws, and I am not denying his-asws merits except that he-asws breathes the sighs and revealed the hatred’.
فَقَالَ لَهُ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ حَدِّثْنِي بِشَيْءٍ مِمَّا رَأَيْتَهُ مِنْهُ فَقَالَ عُمَرُ يَا أَبَا عَبْدِ اللَّهِ نَعَمْ خَلَوْتُ بِهِ ذَاتَ يَوْمٍ فِي شَيْءٍ مِنْ أَمْرِ الْجَيْشِ فَقَطَعَ حَدِيثِي وَ قَامَ مِنْ عِنْدِي وَ قَالَ مَكَانَكَ حَتَّى أَعُودَ إِلَيْكَ فَقَدْ عَرَضَتْ لِي حَاجَةٌ
Salman-ra, may Allah-azwj be Pleased with him-asws, said to him, ‘Narrate to me with something from what you have seen from him-asws’. Umar said, ‘O Abu Abdullah-ra! Yes. He-asws had isolated with me one day regarding something from the matters of the army. He-asws cut off from narrating to me and stood up from my presence and said, ‘Stay in your place until I-asws return to you, for a need has just presented to me-asws’.
فَمَا كَانَ أَسْرَعَ أَنْ رَجَعَ عَلِيٌّ ثَانِيَةً وَ عَلَى ثِيَابِهِ وَ عِمَامَتِهِ غُبَارٌ كَثِيرٌ فَقُلْتُ لَهُ مَا شَأْنُكَ فَقَالَ أَقْبَلَ نَفَرٌ مِنَ الْمَلَائِكَةِ وَ فِيهِمْ رَسُولُ اللَّهِ ص يُرِيدُونَ مَدِينَةً بِالْمَشْرِقِ يُرِيدُونَ مَدِينَةَ جَيْحُونَ فَخَرَجْتُ لِأُسَلِّمَ عَلَيْهِ وَ هَذِهِ الْغَبْرَةُ رَكِبَتْنِي مِنْ سُرْعَةِ الْمَشْيِ
He-asws could not have returned to me any quicker secondly, and there was dust upon his-asws clothes and his-asws turban. I said to him-asws, ‘What is your-asws concern?’ He-asws said: ‘A number of Angels from the Angels came, and among them was Rasool-Allah-saww, intending a city in the east, intending the city Jayhoun. So, I-asws went out to greet unto him-saww, and this dust on my-asws knees is from the quickness of the walking’.
فَقَالَ عُمَرُ فَضَحِكْتُ مُتَعَجِّباً حَتَّى اسْتَلْقَيْتُ عَلَى قَفَائِي وَ قُلْتُ لَهُ النَّبِيُّ ص قَدْ مَاتَ وَ بَلِيَ وَ تَزْعُمُ أَنَّكَ لَقِيتَهُ السَّاعَةَ وَ سَلَّمْتَ عَلَيْهِ فَهَذَا مِنَ الْعَجَائِبِ وَ مِمَّا لَا يَكُونُ فَغَضِبَ عَلِيٌّ ع وَ نَظَرَ إِلَيَّ وَ قَالَ تُكَذِّبُنِي يَا ابْنَ الْخَطَّابِ
Umar said, ‘I laughed in wonderment until I laid on my back and said to him-asws, ‘The Prophet-saww has died and decayed, and you-asws are claiming that you-asws met him-saww now and greeted unto him-saww? This is from the strangeness and from what cannot (possibly) happen’. Ali-asws got angered and looked at me and said: ‘Are you belying me-asws, O Ibn Al-Khattab?’
فَقُلْتُ لَا تَغْضَبْ وَ عُدْ إِلَى مَا كُنَّا فِيهِ فَإِنَّ هَذَا مِمَّا لَا يَكُونُ أَبَداً قَالَ فَإِنْ أَنْتَ رَأَيْتَهُ حَتَّى لَا تُنْكِرَ مِنْهُ شَيْئاً اسْتَغْفَرْتَ اللَّهَ مِمَّا قُلْتَ وَ أَضْمَرْتَ وَ أَحْدَثْتَ تَوْبَةً مِمَّا أَنْتَ فِيهِ وَ تَرَكْتَ حَقّاً لِي فَقُلْتُ نَعَمْ
I said, ‘Do not be angry and return to what (discussion) we were in, for this is from what cannot happen, ever!’ He-asws said: ‘Supposing you were to see him-saww until you cannot deny anything from him-saww, will you seek Forgiveness of Allah-azwj from what you have said, and thought, and you will start repenting from what you are in, and you will leave the right to be for me-asws?’ I said, ‘Yes’.
فَقَالَ قُمْ فَقُمْتُ مَعَهُ فَخَرَجْنَا إِلَى طَرَفِ الْمَدِينَةِ وَ قَالَ لِي غَمِّضْ عَيْنَيْكَ فَغَمَّضْتُهُمَا فَقَالَ افْتَحْهُمَا فَفَعَلْتُ ذَلِكَ فَإِذَا أَنَا بِرَسُولِ اللَّهِ ص مَعَهُ نَفَرٌ مِنَ الْمَلَائِكَةِ فَلَمَّا أَطَلْتُ النَّظَرَ قَالَ لِي هَلْ رَأَيْتَهُ فَقُلْتُ نَعَمْ قَالَ غَمِّضْ عَيْنَيْكَ فَغَمَّضْتُهُمَا ثُمَّ قَالَ افْتَحْهُمَا فَإِذَا لَا عَيْنٌ وَ لَا أَثَرٌ
He-asws said: ‘Stand!’ I stood with him-asws and we went out to the edge of Al-Medina, and he-asws said to me: ‘Close your eyes!’ I closed them. He-asws said: ‘Open them!’ I did that, and there I was, with Rasool-Allah-saww, with him-saww were a number of Angels. When I prolonged the looking, he-asws said to me, ‘Have you seen him-saww?’ I said, ‘Yes’. He-asws said: ‘Close your eyes!’ I closed them. Then he-asws said: ‘Open them!’ (I did) and there was neither anything to see nor any trace’.
فَقُلْتُ لَهُ هَلْ رَأَيْتَ مِنْ عَلِيٍّ ع غَيْرَ ذَلِكَ قَالَ نَعَمْ إِنَّهُ اسْتَقْبَلَنِي يَوْماً وَ أَخَذَ بِيَدِي وَ مَضَى بِي إِلَى الْجَبَّانَةِ وَ كُنَّا نَتَحَدَّثُ فِي الطَّرِيقِ وَ كَانَ بِيَدِهِ قَوْسٌ فَلَمَّا صِرْنَا فِي الْجَبَّانَةِ رَمَى بِقَوْسِهِ مِنْ يَدِهِ فَصَارَ ثُعْبَاناً عَظِيماً مِثْلَ ثُعْبَانِ مُوسَى ع وَ فَتَحَ فَاهُ وَ أَقْبَلَ لِيَبْتَلِعَنِي
I-ra said to him, ‘Have you seen from Ali-asws, anything other than that?’ He said, ‘Yes. One day he-asws received me and held my hand and went with me to the Al-Jabbana, and we were discussing in the way, and there was a bow in his-asws hand. When we came to Al-Jabbana, he-asws threw down the bow from his-asws hand and it became a huge serpent like the serpent of Musa-as, and it opened its jaws and came over to swallow me.
فَلَمَّا رَأَيْتُ ذَلِكَ طَارَ قَلْبِي مِنَ الْخَوْفِ وَ تَنَحَّيْتُ وَ ضَحِكْتُ فِي وَجْهِ عَلِيٍّ ع وَ قُلْتُ الْأَمَانَ يَا عَلِيَّ بْنَ أَبِي طَالِبٍ- وَ أَذْكُرُ مَا بَيْنِي وَ بَيْنَكَ مِنَ الْجَمِيلِ فَلَمَّا سَمِعَ هَذَا الْقَوْلَ افْتَرَّ ضَاحِكاً وَ قَالَ لَطُفْتَ فِي الْكَلَامِ وَ نَحْنُ أَهْلُ بَيْتٍ نَشْكُرُ الْقَلِيلَ فَضَرَبَ بِيَدِهِ إِلَى الثُّعْبَانِ وَ أَخَذَهُ بِيَدِهِ فَإِذَا هُوَ قَوْسُهُ الَّذِي كَانَ بِيَدِهِ
When I saw that, my heart flew away out of fear, and I went aside and laughed in the face of Ali-asws, and I said, ‘The safety, O Ali-asws Bin Abu Talib-asws, and remember what is beautiful between me and you-asws!’ When he-asws heard that word, he-asws chuckled and said: ‘We-asws are moderate in the speech and we-asws are People-asws of the Household. We appreciate (even) the little (from people)’. He-asws struck his-asws hand to the serpent and grabbed it by his-asws hand, and there, it was his-asws bow which had been in his-asws hand’.
ثُمَّ قَالَ عُمَرُ يَا سَلْمَانُ إِنِّي كَتَمْتُ ذَلِكَ عَنْ كُلِّ أَحَدٍ وَ أَخْبَرْتُكَ بِهِ يَا أَبَا عَبْدِ اللَّهِ فَإِنَّهُمْ أَهْلُ بَيْتٍ يَتَوَارَثُونَ هَذِهِ الْأُعْجُوبَةَ كَابِرٌ عَنْ كَابِرٍ وَ لَقَدْ كَانَ إِبْرَاهِيمُ يَأْتِي بِمِثْلِ ذَلِكَ وَ كَانَ أَبُو طَالِبٍ وَ عَبْدُ اللَّهِ يَأْتِيَانِ بِمِثْلِ ذَلِكَ فِي الْجَاهِلِيَّةِ وَ أَنَا لَا أُنْكِرُ فَضْلَ عَلِيٍّ ع وَ سَابِقَتَهُ وَ نَجْدَتَهُ وَ كَثْرَةَ عِلْمِهِ فَارْجِعْ إِلَيْهِ وَ اعْتَذِرْ عَنِّي إِلَيْهِ وَ أَثْنِ عَنِّي عَلَيْهِ بِالْجَمِيلِ.
Then Umar said, ‘O Salman-ra! I had concealed that from every one and I have informed you-ra with it, O Abu Abdullah-ra, for they-asws are People-asws of the Household. They-asws are inheriting these wonders, elder from an elder, and Ibrahim-as had come with the like of that, and Abu Talib-asws, and Abdulllah-asws had both come with the like of that during the pre-Islamic period, and I cannot deny the merit of Ali-asws, and his-asws precedence, and his-asws seriousness, and abundance of his-asws knowledge. So, return to him-asws and offer my excuse to him-asws, and praise him-asws beautifully on my behalf’’.[37]
16- يل، الفضائل لابن شاذان رَوَى عَمَّارُ بْنُ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع جَالِساً فِي دَكَّةِ الْقَضَاءِ إِذْ نَهَضَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ صَفْوَانُ الْأَكْحَلُ وَ قَالَ لَهُ أَنَا رَجُلٌ مِنْ شِيعَتِكَ وَ عَلَيَّ ذُنُوبٌ فَأُرِيدُ أَنْ تُطَهِّرَنِي مِنْهَا فِي الدُّنْيَا لِأَصِلَ إِلَى الْآخِرَةِ وَ مَا مَعِي ذَنْبٌ
(The book) ‘Al Fazaail’ of Ibn Shazan –
It is reported by Ammar Bin Yasser-ra, may Allah-azwj be Pleased with him-ra having said, ‘Amir Al-Momineen-asws was seated in the seat of judgment when a man called Safwan Al-Ak’hal got up to him-asws, and said to him, ‘I am a man from your-asws Shias and there are sins upon me. I want you-asws to purify me from these in the world, so I can arrive to the Hereafter and there would be no sin with me’.
فَقَامَ الْإِمَامُ ع مَا أَعْظَمَ ذُنُوبَكَ وَ مَا هِيَ فَقَالَ أَنَا أَلُوطُ الصِّبْيَانَ فَقَالَ ع أَيُّمَا أَحَبُّ إِلَيْكَ ضَرْبَةٌ بِذِي الْفَقَارِ أَوْ أُقَلِّبُ عَلَيْكَ جِدَاراً أَوْ أَرْمِي عَلَيْكَ نَاراً فَإِنَّ ذَلِكَ جَزَاءُ مَنِ ارْتَكَبَ تِلْكَ الْمَعْصِيَةَ
The Imam-asws said: ‘How gruesome are your sins, and what are these?’ He said, ‘I have sodomised the children’. He-asws said: ‘Which one is more beloved to you, a strike with Zulfiqar (sword) or I-asws overturn a wall upon you (crushing you), or I throw fire upon you, for that is a recompense of the one who indulges in that act of disobedience’.
فَقَالَ يَا مَوْلَايَ أَحْرِقْنِي بِالنَّارِ لِأَنْجُوَ مِنْ نَارِ الْآخِرَةِ فَقَالَ ع يَا عَمَّارُ اجْمَعْ أَلْفَ حُزْمَةِ قَصَبٍ لِنُضْرِمَهُ غَدَاةَ غَدٍ بِالنَّارِ ثُمَّ قَالَ لِلرَّجُلِ انْهَضْ وَ أَوْصِ بِمَا لَكَ وَ بِمَا عَلَيْكَ
He said, ‘O my Master-asws! Burn me with the fire so I can be rescued from the Fire of the Hereafter’. He-asws said: ‘O Ammar-ra! Gather a thousand stick for us to incinerate him tomorrow morning with the fire’. Then he-asws said to the man: ‘Get up and bequeath with whatever is for you and with whatever is upon you (debts)’.
قَالَ فَنَهَضَ الرَّجُلُ وَ أَوْصَى بِمَا لَهُ وَ مَا عَلَيْهِ وَ قَسَّمَ أَمْوَالَهُ عَلَى أَوْلَادِهِ وَ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ ثُمَّ بَاتَ عَلَى حُجْرَةِ أَمِيرِ الْمُؤْمِنِينَ ع فِي بَيْتِ نُوحٍ شَرْقِيِّ جَامِعِ الْكُوفَةِ
He (Ammar-ra) said, ‘The man got up and bequeathed with whatever was for him and whatever was upon him, and he divided his wealth upon his children, and gave every one with a right, his right. Then he spent the night in a room of Amir Al-Momineen-asws in the house of lamentation in the east of the central Masjid of Al-Kufa.
فَلَمَّا صَلَّى أَمِيرُ الْمُؤْمِنِينَ ع قَالَ يَا عَمَّارُ نَادِ بِالْكُوفَةِ- اخْرُجُوا وَ انْظُرُوا حُكْمَ أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ جَمَاعَةٌ مِنْهُمْ كَيْفَ يُحْرِقُ رَجُلًا مِنْ شِيعَتِهِ وَ مُحِبِّيهِ وَ هُوَ السَّاعَةَ يُرِيدُ يُحْرِقُهُ بِالنَّارِ فَبَطَلَتْ إِمَامَتُهُ
When Amir Al-Momineen-asws had prayed Salat, he-asws said: ‘O Ammar-ra! Call out at Al-Kufa, ‘Come out and look at a judgment of Amir Al-Momineen-asws!’ A group from them said, ‘How can he burn a man from his-asws Shias and one who loves him-asws, and at the moment he-asws is wanting to burn him with the fire? His-asws Imamate is invalidated’.
فَسَمِعَ بِذَلِكَ أَمِيرُ الْمُؤْمِنِينَ ع- قَالَ عَمَّارٌ فَأَخَذَ الْإِمَامُ الرَّجُلَ وَ رَمَى عَلَيْهِ أَلْفَ حُزْمَةٍ مِنَ الْقَصَبِ فَأَعْطَاهُ مِقْدَحَةً وَ كِبْرِيتاً وَ قَالَ اقْدَحْ وَ أَحْرِقْ نَفْسَكَ فَإِنْ كُنْتَ مِنْ شِيعَتِي وَ مُحِبِّيَّ وَ عَارِفِيَّ فَإِنَّكَ لَا تَحْتَرِقُ بِالنَّارِ وَ إِنْ كُنْتَ مِنَ الْمُخَالِفِينَ الْمُكَذِّبِينَ فَالنَّارُ تَأْكُلُ لَحْمَكَ وَ تَكْسِرُ عَظْمَكَ
Amir Al-Momineen-asws heard that. Ammar-ra said, ‘The Imam-asws seized the man and threw a thousand sticks towards him. He-asws gave him an igniter and a matchstick and said: ‘Ignite and burn yourself! If you were from my-asws Shias and one who loves me-asws and my-asws recogniser, you will not be burned by the fire, and if you were from the adversaries, the beliers, then the fire will devour your flesh and break your bones’.
فَأَوْقَدَ الرَّجُلُ عَلَى نَفْسِهِ وَ احْتَرَقَ الْقَصَبُ وَ كَانَ عَلَى الرَّجُلِ ثِيَابٌ بِيضٌ فَلَمْ تَعْلَقْ بِهَا النَّارُ وَ لَمْ تَقْرَبْهَا الدُّخَانُ فَاسْتَفْتَحَ الْإِمَامُ ع وَ قَالَ كَذَبَ الْعَادِلُونَ بِاللَّهِ وَ ضَلُّوا ضَلالًا بَعِيداً
The man ignited upon himself and the sticks burned, and there were white clothes upon the man, but the fire did not attach with these and the smoke did not go near him. The Imam-asws had revealed (the truth) and said: ‘The deniers with Allah-azwj have belied and have strayed with a far straying!’
ثُمَّ قَالَ إِنَّ شِيعَتَنَا مِنَّا وَ أَنَا قَسِيمُ الْجَنَّةِ وَ النَّارِ وَ أَشْهَدَ لِي بِذَلِكَ رَسُولُ اللَّهِ ص فِي مَوَاطِنَ كَثِيرَةٍ.
Then he-asws said: ‘Our-asws Shias would be with us-asws, and I-asws am distributor of the Paradise and the Fire, and Rasool-Allah-saww has testified for me-asws with that in many places’’.[38]
17- فر، تفسير فرات بن إبراهيم عَلِيُّ بْنُ مُحَمَّدِ بْنِ مَخْلَدٍ الْجُعْفِيُّ مُعَنْعَناً عَنِ الْأَعْمَشِ قَالَ: خَرَجْتُ حَاجّاً إِلَى مَكَّةَ فَلَمَّا انْصَرَفْتُ بُعَيْداً رَأَيْتُ عَمْيَاءَ عَلَى ظَهْرِ الطَّرِيقِ تَقُولُ بِحَقِ مُحَمَّدٍ وَ آلِهِ رُدَّ عَلَيَّ بَصَرِي
Tafseer Furaat Bin Ibrahim – Ali Bin Muhammad Bin Makhlad Al Jufy, transmitting from Al Amsh who said,
‘I went out as a pilgrim to Makkah. When I left and was far away, I saw a blind woman in the middle of the road saying, ‘By the right of Muhammad-saww and his-saww Progeny-asws! Return my sight to me!’
قَالَ فَتَعَجَّبْتُ مِنْ قَوْلِهَا وَ قُلْتُ لَهَا أَيُّ حَقٍّ لِمُحَمَّدٍ وَ آلِهِ عَلَى اللَّهِ إِنَّمَا الْحَقُّ لَهُ عَلَيْهِمْ
He (the narrator) said, ‘I was surprised from her words and I said to her, ‘Which right of Muhammad-saww and his-saww Progeny-asws is there upon Allah-azwj? But rather, the right is for Him-azwj upon them-asws!’
فَقَالَتْ مَهْ يَا لُكَعُ وَ اللَّهِ مَا ارْتَضَى هُوَ حَتَّى حَلَفَ بِحَقِّهِمْ فَلَوْ لَمْ يَكُنْ لَهُمْ عَلَيْهِ حَقّاً مَا حَلَفَ بِهِ قَالَ قُلْتُ وَ أَيَّ مَوْضِعٍ حَلَفَ فَقَالَتْ مَهْ يَا لُكَعُ وَ اللَّهِ مَا ارْتَضَى هُوَ حَتَّى حَلَفَ بِحَقِّهِمْ فَلَوْ لَمْ يَكُنْ لَهُمْ عَلَيْهِ حَقّاً مَا حَلَفَ بِهِ قَالَ قُلْتُ وَ أَيَّ مَوْضِعٍ حَلَفَ
She said, ‘Shh, O depraved one! By Allah-azwj! He-azwj was not Pleased until He-azwj Swore by their-asws right. So, if there does not happen to be any right for them-asws upon Him-azwj, He-azwj would not have Sworn by it’. I said, ‘And in which place has He-azwj Sworn?’
قَالَتْ قَوْلُهُ لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ- وَ الْعَمْرُ فِي كَلَامِ الْعَرَبِ الْحَيَاةُ
She said, ‘His-azwj Words: By your life (O Muhammad)! They were blindly wandering on in their intoxication [15:72], and the (word ‘Al-Amr’) in the speech of the Arabs, is the life’.
قَالَ فَقَضَيْتُ حَجَّتِي ثُمَّ رَجَعْتُ فَإِذَا بِهَا مُبْصِرَةً فِي مَوْضِعِهَا وَ هِيَ تَقُولُ أَيُّهَا النَّاسُ أَحِبُّوا عَلِيّاً فَحُبُّهُ يُنْجِيكُمْ مِنَ النَّارِ
He (the narrator) said, ‘I fulfilled my Hajj (rituals), then I returned, and there she was, being with eyesight in her very place, and she was saying, ‘O you people! Love Ali-asws, for his-asws love would rescue you from the Fire!’
قَالَ فَسَلَّمْتُ عَلَيْهَا وَ قُلْتُ أَ لَسْتِ الْعَمْيَاءَ بِالْأَمْسِ تَقُولِينَ بِحَقِ مُحَمَّدٍ وَ آلِهِ رُدَّ عَلَيَّ بَصَرِي قَالَتْ بَلَى قُلْتُ حَدِّثِينِي بِقِصَّتِكِ قَالَتْ وَ اللَّهِ مَا جُزْتَنِي حَتَّى وَقَفَ عَلَيَّ رَجُلٌ فَقَالَ لِي إِنْ رَأَيْتِ مُحَمَّداً وَ آلَهُ تَعْرِفِينَهُ قُلْتُ لَا وَ لَكِنْ بِالدَّلَالَةِ الَّتِي جَاءَتْنَا
He (the narrator) said, ‘I greeted unto her and said, ‘Weren’t you blind yesterday saying, ‘By the right of Muhammad-saww and his-saww Progeny-asws! Return my sight to me!’’ She said, ‘Yes’. I said, ‘Narrate your story to me’. She said, ‘By Allah-azwj! I had not moved until a man stood by me and said to me, ‘If you were to see Muhammad-saww and his-saww Progeny-asws, will you recognise?’ I said, ‘No, but with the evidence which he-saww had come to us’.
قَالَتْ فَبَيْنَا هُوَ يُخَاطِبُنِي إِذْ أَتَانِي رَجُلٌ آخَرُ مُتَوَكِّئاً عَلَى رَجُلَيْنِ فَقَالَ مَا قِيَامُكَ مَعَهَا قَالَ إِنَّهَا تَسْأَلُ رَبَّهَا بِحَقِّ مُحَمَّدٍ وَ آلِهِ- أَنْ يَرُدَّ عَلَيْهَا بَصَرَهَا فَادْعُ اللَّهَ لَهَا
She said, ‘While he was addressing me, when another man came leaning upon two men. He said, ‘What is your standing with her?’ He said, ‘She has asked her Lord-azwj by the right of Muhammad-saww and his-saww Progeny-asws to Return her eyesight unto her, so I am supplicating to Allah-azwj for her’.
قَالَ فَدَعَا رَبَّهُ وَ مَسَحَ عَلَى عَيْنَيَّ بِيَدِهِ فَأَبْصَرْتُ فَقُلْتُ مَنْ أَنْتُمْ فَقَالَ أَنَا مُحَمَّدٌ وَ هَذَا عَلِيٌّ قَدْ رَدَّ اللَّهُ عَلَيْكِ بَصَرَكِ اقْعُدِي فِي مَوْضِعِكِ هَذَا حَتَّى يَرْجِعَ النَّاسُ وَ أَعْلِمِيهِمْ أَنَّ حُبَّ عَلِيٍّ يُنْجِيهِمْ مِنَ النَّارِ.
She said, ‘He supplicated to his Lord-azwj and wiped upon my eyes with his hand, and I became seeing. I said, ‘Who are you all?’ He said, ‘I-saww am Muhammad-saww and this is Ali-asws. Allah-azwj has Returned your sight to you. Sit in this place of yours until the people return and let them know that the love of Ali-asws will rescue them from the Fire’’.[39]
18- ج، الإحتجاج م، تفسير الإمام عليه السلام قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَاعِداً ذَاتَ يَوْمٍ فَأَقْبَلَ إِلَيْهِ رَجُلٌ مِنَ الْيُونَانِيِّينَ الْمُدَّعِينَ لِلْفَلْسَفَةِ وَ الطِّبِّ فَقَالَ يَا بَا حَسَنٍ بَلَغَنِي خَبَرُ صَاحِبِكَ وَ أَنَّ بِهِ جُنُوناً وَ جِئْتُ لِأُعَالِجَهُ فَلَحِقْتُهُ قَدْ مَضَى لِسَبِيلِهِ
(The books) ‘Al Ihtijaj’, (and) ‘Tafseer Imam (Hassan Al Askari-asws) –
‘Ali-asws Bin Al-Husayn-asws said: ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws was seated one day, and a man from the Greeks came over, the claimant to the philosophy and the medicine, and he said to him-asws, ‘O Abu Al-Hassan-asws! A piece of news has reached me that your-asws companion (Rasool-Allah-saww), and that he-saww is with the insanity, and I have come to cure him-saww. I want to meet him-saww, but (I was told that) he-saww has passed on his-saww way (passed away).
وَ فَاتَنِي مَا أَرَدْتُ مِنْ ذَلِكَ وَ قَدْ قِيلَ لِي إِنَّكَ ابْنُ عَمِّهِ وَ صِهْرُهُ وَ أَرَى صُفَاراً قَدْ عَلَاكَ وَ سَاقَيْنِ دَقِيقَتَيْنِ مَا أَرَاهُمَا تُقِلَّانِكَ-
So, it is lost to me what I had intended from that, and it was said to me, that you-asws are his-saww cousin and his-saww son-in-law, and I can see paleness with you-asws, and I have seen that your-asws legs are thin. I do not see them bearing your-asws weight.
فَأَمَّا الصُّفَارُ فَعِنْدِي دَوَاؤُهُ وَ أَمَّا السَّاقَانِ الدَّقِيقَانِ فَلَا حِيلَةَ لِتَغْلِيظِهِمَا وَ الْوَجْهُ أَنْ تَرْفُقَ بِنَفْسِكَ فِي الْمَشْيِ تُقَلِّلُهُ وَ لَا تُكَثِّرُهُ وَ فِيمَا تَحْمِلُهُ عَلَى ظَهْرِكَ وَ تَحْضُنُهُ بِصَدْرِكَ أَنْ تُقَلِّلَهُمَا وَ لَا تُكَثِّرَهُمَا فَإِنَّ سَاقَيْكَ دَقِيقَانِ لَا يُؤْمَنُ عِنْدَ حَمْلِ ثَقِيلٍ انْقِصَافُهُمَا-
As for the paleness, so there is its cure with me, and as for the two thin legs, so there is gimmick with me in order to thicken these, and the mode is that you-asws should raise yourself‑asws regarding the walking, and a little of it, not more, and in what you-asws can load upon your-asws back, and embrace it with your-asws chest if you are less with these, and do not be excessive with these two for your-asws legs are thin – they would not be safe during carrying a heavy load they might break.
وَ أَمَّا الصُّفَارُ فَدَوَاؤُكَ عِنْدِي وَ هُوَ هَذَا وَ أَخْرَجَ دَوَاءً وَ قَالَ هَذَا لَا يُؤْذِيكَ وَ لَا يُخَيِّسُكَ- وَ لَكِنَّهُ يَلْزَمُكَ حِمْيَةٌ مِنَ اللَّحْمِ أَرْبَعِينَ صَبَاحاً ثُمَّ يُزِيلُ صُفَارَكَ
And as for the paleness, so its cure is with me, and it is this’, and he brought out a medication – and he said, ‘This will not harm you-asws nor would it alter anything in you-asws, but it would necessitate a dieting from the meat for forty morning, then your-asws paleness would decline’.
فَقَالَ عَلِيٌّ ع قَدْ ذَكَرْتَ نَفْعَ هَذَا الدَّوَاءِ الصُّفَارِيِّ فَهَلْ تَعْرِفُ شَيْئاً يَزِيدُ فِيهِ وَ يَضُرُّهُ فَقَالَ الرَّجُلُ بَلَى حَبَّةٌ مِنْ هَذَا وَ أَشَارَ إِلَى دَوَاءٍ مَعَهُ وَ قَالَ إِنْ تَنَاوَلَهُ الْإِنْسَانُ وَ بِهِ صُفَارٌ أَمَاتَهُ مِنْ سَاعَتِهِ وَ إِنْ كَانَ لَا صُفَارَ بِهِ صَارَ بِهِ صُفَارٌ حَتَّى يَمُوتَ فِي يَوْمِهِ
Ali-asws Bin Abu Talib-asws said to him: ‘You mentioned the benefits of this medicine for my-saww paleness, so do you recognise anything which would increase it and harm it?’ The man said, ‘Yes, a seed from this’ – and he gestured by his hand to a medicine with him – and said, ‘If the human being takes it and there is paleness with him, he would die from its very moment, and if there was no paleness with him, the paleness would come to be with him until he dies during his very day’.
فَقَالَ عَلِيٌّ ع فَأَرِنِي هَذَا الضَّارَّ فَأَعْطَاهُ فَقَالَ كَمْ قَدْرُ هَذَا فَقَالَ قَدْرُ مِثْقَالَيْنِ سَمٌّ نَاقِعٌ وَ قَدْرُ كُلِّ حَبَّةٍ مِنْهُ يَقْتُلُ رَجُلًا
Ali-asws Bin Abu Talib-asws said: ‘Then show me-asws this harmful one’. He gave it to him-asws, and he-asws said to him: ‘How much is the measurement of this?’ He said, ‘A measurement of two Misqaal of pure poison, a measurement of each seed from it would kill a man’.
فَتَنَاوَلَهُ عَلِيٌّ ع فَقَمَحَهُ وَ عَرِقَ عَرَقاً خَفِيفاً وَ جَعَلَ الرَّجُلُ يَرْتَعِدُ وَ يَقُولُ فِي نَفْسِهِ الْآنَ أُوخَذُ بِابْنِ أَبِي طَالِبٍ وَ يُقَالُ قَتَلْتَهُ وَ لَا يُقْبَلُ مِنِّي قَوْلِي إِنَّهُ لَهْوٌ أَلْجَأَنِي عَلَى نَفْسِي
Ali-asws took it, and sat comfortably and sweated with light sweating, and the man went on trembling and he was saying within himself, ‘Now I will be seized by the son-asws of Abu Talib-asws and it would be said I killed him-asws, and my word would not be accepted from me that he-asws has offended against me’.
فَتَبَسَّمَ عَلِيٌّ ع وَ قَالَ يَا عَبْدَ اللَّهِ أَصَحُّ مَا كُنْتُ بَدَناً الْآنَ لَمْ يَضُرَّنِي مَا زَعَمْتَ أَنَّهُ سَمٌّ فَغَمِّضْ عَيْنَيْكَ فَغَمَّضَ ثُمَّ قَالَ افْتَحْ عَيْنَيْكَ فَفَتَحَ فَنَظَرَ إِلَى وَجْهِ عَلِيٍّ ع فَإِذَا هُوَ أَبْيَضُ أَحْمَرُ مُشْرَبٌ حُمْرَةً فَارْتَعَدَ الرَّجُلُ مِمَّا رَآهُ وَ تَبَسَّمَ عَلِيٌّ ع- وَ قَالَ أَيْنَ الصُّفَارُ الَّذِي زَعَمْتَ أَنَّهُ بِي
Ali-asws smiled and said: ‘O servant of Allah-azwj! I-asws as healthy as I-asws was (physically now). It did not harm me-asws what you claimed that it has poison, so close your eyes’. He closed. Then he-asws said: ‘Open your eyes’. He opened, and looked at the face of Ali-asws, and he-asws was white, red, unblemished redness. The man trembled from what he saw, and Ali-asws smiled and said: ‘Where is the paleness which you claimed that it is with me-asws?’
فَقَالَ وَ اللَّهِ لَكَأَنَّكَ لَسْتَ مَنْ رَأَيْتُ قَبْلُ كُنْتَ مُصْفَارّاً فَأَنْتَ الْآنَ مُوَرَّدٌ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَزَالَ عَنِّي الصُّفَارُ بِسَمِّكَ الَّذِي زَعَمْتَ أَنَّهُ قَاتِلِي
So, the man said, ‘By Allah-azwj! It isn’t what I saw before. You-asws were pale, and now you-asws are rosy’. Ali-asws Bin Abu Talib-asws said: ‘The paleness has declined from me-asws due to your poison which you claimed that it would kill me-asws.
وَ أَمَّا سَاقَايَ هَاتَانِ وَ مَدَّ رِجْلَيْهِ وَ كَشَفَ عَنْ سَاقَيْهِ فَإِنَّكَ زَعَمْتَ أَنِّي أَحْتَاجُ أَنْ أَرْفُقَ بِبَدَنِي فِي حَمْلِ مَا أَحْمِلُ عَلَيْهِ لِئَلَّا يَنْقَصِفَ السَّاقَانِ وَ أَنَا أَدُلُّكَ أَنَّ طِبَّ اللَّهِ عَزَّ وَ جَلَّ خِلَافُ طِبِّكَ وَ ضَرَبَ بِيَدِهِ إِلَى أُسْطُوَانَةِ خَشَبٍ غَلِيظَةٍ- عَلَى رَأْسِهَا سَطْحُ مَجْلِسِهِ الَّذِي هُوَ فِيهِ وَ فِي فَوْقِهِ حُجْرَتَانِ إِحْدَاهُمَا فَوْقَ الْآخَرِ وَ حَرَّكَهَا أَوِ احْتَمَلَهَا فَارْتَفَعَ السَّطْحُ وَ الْحِيطَانُ وَ فَوْقَهُمَا الْغُرْفَتَانِ فَغُشِيَ عَلَى الْيُونَانِيِّ
And as for these two legs of mine-asws’ – and he-asws extended his-asws left and uncovered from his-asws leg – ‘So you-asws are claiming that I-asws am needy to be kind to my-asws body, in carrying what I carry from the load upon it, it might break the two legs, and I-asws will (now) show you that the medicine of Allah-azwj Mighty and Majestic is different to your medicine’ – and he-asws struck his-asws hand at a large wooden pillar, upon its top was the ceiling sitting on it in which he-asws was, and above it were two rooms (storeys), one of them above the other – and he-asws moved it and carried it, and the ceiling and the walls raised, and above them were the two rooms (storeys), and there was faintness upon the Greek (physician).
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع صُبُّوا عَلَيْهِ مَاءً- فَأَفَاقَ وَ هُوَ يَقُولُ وَ اللَّهِ مَا رَأَيْتُ كَالْيَوْمِ عَجَباً فَقَالَ لَهُ عَلِيٌّ ع هَذِهِ قُوَّةُ السَّاقَيْنِ الدَّقِيقَيْنِ وَ احْتِمَالُهُمَا فِي طِبِّكَ هَذَا يَا يُونَانِيُّ فَقَالَ الْيُونَانِيُّ أَ مِثْلَكَ كَانَ مُحَمَّدٌ ص-
Amir-Al-Momineen-asws said: ‘Pour water upon him!’ So, they poured water upon him, and he awoke, and he was saying, ‘By Allah-azwj, I have not seen wonders like today’. Ali-asws said to him: ‘This is the strength of the two thin legs and their carrying (capacity). Where is this medicine of your (now), O Greek?’ The Greek said, ‘Similar to you-asws was Muhammad-saww’.
فَقَالَ عَلِيٌّ ع فَهَلْ عِلْمِي إِلَّا مِنْ عِلْمِهِ وَ عَقْلِي إِلَّا مِنْ عَقْلِهِ وَ قُوَّتِي إِلَّا مِنْ قُوَّتِهِ لَقَدْ أَتَاهُ ثَقَفِيٌّ كَانَ أَطَبَّ الْعَرَبِ فَقَالَ لَهُ إِنْ كَانَ بِكَ جُنُونٌ دَاوَيْتُكَ فَقَالَ لَهُ مُحَمَّدٌ ص أَ تُحِبُّ أَنْ أُرِيَكَ آيَةً تَعْلَمُ بِهَا غِنَايَ عَنْ طِبِّكَ وَ حَاجَتَكَ إِلَى طِبِّي قَالَ نَعَمْ
Ali-asws said: ‘And my-asws knowledge is (in) fact from his-saww knowledge, and my-asws intellect is in fact from his-saww intellect, and my-asws strength but from his-saww strength? A Saqafy (man) who was a physician of the Arabs, came to him-saww and said to him-saww, ‘If there was insanity with you-saww, I can cure you-saww’. Muhammad-saww said to him: ‘Would you like me-saww to show you a sign by which you can know my-saww needlessness from your medicine, and your need to my-saww medicine?’ He said, ‘Yes’.
قَالَ أَيَّ آيَةٍ تُرِيدُ قَالَ تَدْعُو ذَلِكَ الْعِذْقَ وَ أَشَارَ إِلَى نَخْلَةٍ سَحُوقٍ فَدَعَاهَا فَانْقَلَعَ أَصْلُهَا مِنَ الْأَرْضِ وَ هِيَ تَخُدُّ فِي الْأَرْضِ خَدّاً حَتَّى وَقَفَتْ بَيْنَ يَدَيْهِ فَقَالَ لَهُ أَ كَفَاكَ قَالَ لَا قَالَ فَتُرِيدُ مَا ذَا قَالَ تَأْمُرُهَا أَنْ تَرْجِعَ إِلَى حَيْثُ جَاءَتْ- وَ تَسْتَقِرَّ فِي مَقَرِّهَا الَّذِي انْقَلَعَتْ مِنْهُ فَأَمَرَهَا فَرَجَعَتْ وَ اسْتَقَرَّتْ فِي مَقَرِّهَا
He-saww said: ‘Which sign do you want?’ He said, ‘Call that bunch’ – and he-saww gestured towards a distant palm tree. He-saww called it, and it uprooted itself from the ground – and it was grooving in the ground with a grooving, until it paused in front of him-saww. He-saww said to him: ‘Does that suffice you?’ He said, ‘No’. He-saww said: ‘What is that which you want?’ He said, ‘Order it to return to where it came from and settle in its residence which it uprooted from’. He-saww ordered it, and it returned and settled in its residence.
فَقَالَ الْيُونَانِيُّ لِأَمِيرِ الْمُؤْمِنِينَ ع- هَذَا الَّذِي تَذْكُرُهُ عَنْ مُحَمَّدٍ ص غَائِبٍ عَنِّي وَ أَنَا أَقْتَصِرُ مِنْكَ عَلَى أَقَلَّ مِنْ ذَلِكَ أَنَا أَتَبَاعَدُ عَنْكَ فَادْعُنِي وَ أَنَا لَا أَخْتَارُ الْإِجَابَةَ فَإِنْ جِئْتَ بِي إِلَيْكَ فَهِيَ آيَةٌ
The Greek said to Amir-Al-Momineen-asws, ‘This which you-asws are mentioning from Muhammad-saww, he-saww is absent from me, and I want reduced from you and less than that. I shall go distant from you-asws, and you-asws call me over, and I will choose not to respond. If I do come to you-asws, then this would be a sign’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هَذَا إِنَّمَا يَكُونُ آيَةً لَكَ وَحْدَكَ لِأَنَّكَ تَعْلَمُ مِنْ نَفْسِكَ أَنَّكَ لَمْ تُرِدْ وَ أَنِّي أَزَلْتُ اخْتِيَارَكَ مِنْ غَيْرِ أَنْ بَاشَرْتَ مِنِّي شَيْئاً أَوْ مِمَّنْ أَمَرْتُهُ بِأَنْ يُبَاشِرَكَ أَوْ مِمَّنْ قَصَدَ إِلَى ذَلِكَ وَ إِنْ لَمْ آمُرْهُ
Amir-Al-Momineen-asws said: ‘This rather happens to be a sign for you alone, because you know from yourself that you do not want (to come), and (it would not be known whether it was) I-asws who moved your choice from without any gesture to anything from me-asws, or (whether it was) from I-asws having ordered it with your coming, or (whether it was) from the (other) ones who aimed to that and it wasn’t I-asws who ordered it.
إِلَّا مَا يَكُونُ مِنْ قُدْرَةِ اللَّهِ الْقَاهِرِ وَ أَنْتَ يُونَانِيٌ يُمْكِنُكَ أَنْ تَدَّعِيَ وَ يُمْكِنُ غَيْرَكَ أَنْ يَقُولَ إِنِّي قَدْ وَاطَأْتُكَ عَلَى ذَلِكَ فَاقْتَرِحْ إِنْ كُنْتَ مُقْتَرِحاً مَا هُوَ آيَةٌ لِجَمِيعِ الْعَالَمِينَ
But (you should ask for) what would happen to be from the Power of Allah-azwj the Exalted, the Compeller. And you, O Greek, (otherwise) it would be possible that you claim that somebody else enabled it, and he would be saying, ‘I have made you obey upon that’. Therefore, suggest if you were suggesting, what would be a sign for the entirety of the worlds’.
قَالَ لَهُ الْيُونَانِيُّ إِذَا جَعَلْتَ الِاقْتِرَاحَ إِلَيَّ فَأَنَا أَقْتَرِحُ أَنْ تَفْصِلَ أَجْزَاءَ تِلْكَ النَّخْلَةِ وَ تُفَرِّقَهَا وَ تُبَاعِدَ مَا بَيْنَهَا ثُمَّ تَجْمَعَهَا وَ تُعِيدَهَا كَمَا كَانَتْ
The Greek said to him-asws, ‘Since you-asws have made the suggesting, to be for me, then I suggest that you-asws disjoint the parts of that palm tree and separate them and distance what is between them. Then you-asws should gather and return them just as they used to be’.
فَقَالَ عَلِيٌّ ع هَذِهِ آيَةٌ وَ أَنْتَ رَسُولِي إِلَيْهَا يَعْنِي إِلَى النَّخْلَةِ فَقُلْ لَهَا إِنَّ وَصِيَّ مُحَمَّدٍ رَسُولِ اللَّهِ ص يَأْمُرُ أَجْزَاءَكِ أَنْ تَتَفَرَّقَ وَ تَتَبَاعَدَ
Ali-asws said: ‘This is a sign, and you be my-asws messenger to it – meaning to the palm tree – and say to it that the successor-asws of Muhammad-saww Rasool-saww of Allah-azwj orders your parts that they should separate and distance from each other’.
فَذَهَبَ فَقَالَ لَهَا فَتَفَاصَلَتْ وَ تَهَافَتَتْ وَ تَبَتَّرَتْ وَ تَصَاغَرَتْ أَجْزَاؤُهَا حَتَّى لَمْ تَرَ عَيْنٌ وَ لَا أَثَرٌ حَتَّى كَأَنْ لَمْ يَكُنْ هُنَاكَ نَخْلَةٌ قَطُّ فَارْتَعَدَتْ فَرَائِصُ الْيُونَانِيِّ وَ قَالَ يَا وَصِيَّ مُحَمَّدٍ قَدْ أَعْطَيْتَنِي اقْتِرَاحِيَ الْأَوَّلَ فَأَعْطِنِي الْآخَرَ فَأْمُرْهَا أَنْ تَجْتَمِعَ وَ تَعُودَ كَمَا كَانَتْ
He went and said to it, and it disjointed, and gathered, and separated and became small parts to the extent that neither could they be seen by the eye nor any traces of it, until it was as if the palm tree had not existed over there at all. The body parts of the Greek trembles and he said, ‘O successor-asws of Muhammad-saww! You-asws have given me my first choice, so (now) give me another. Order it to gather and return to be just as it was’.
فَقَالَ أَنْتَ رَسُولِي إِلَيْهَا بَعْدُ- فَقُلْ لَهَا يَا أَجْزَاءَ النَّخْلَةِ إِنَّ وَصِيَّ مُحَمَّدٍ رَسُولِ اللَّهِ ص يَأْمُرُكِ أَنْ تَجْتَمِعِي وَ كَمَا كُنْتِ تَعُودِي
He-asws said: ‘You be my-asws messenger to it and repeat saying to it, ‘O parts of the palm tree! The successor-asws of Muhammad-saww, Rasool-saww of Allah-azwj orders you that you gather and return to be just as you were’.
فَنَادَى الْيُونَانِيُّ فَقَالَ ذَلِكَ فَارْتَفَعَتْ فِي الْهَوَاءِ كَهَيْئَةِ الْهَبَاءِ الْمَنْثُورِ ثُمَّ جَعَلَتْ تَجْتَمِعُ جُزْءٌ جُزْءٌ مِنْهَا حَتَّى تَصَوَّرَ لَهَا الْقُضْبَانُ وَ الْأَوْرَاقُ وَ الْأُصُولُ وَ السَّعَفُ وَ الشَّمَارِيخُ وَ الْأَعْذَاقُ ثُمَّ تَأَلَّفَتْ وَ تَجَمَّعَتْ وَ اسْتَطَالَتْ وَ عَرَضَتْ وَ اسْتَقَلَّ أَصْلُهَا فِي مَقَرِّهَا وَ تَمَكَّنَ عَلَيْهَا سَاقُهَا وَ تَرَكَّبَ عَلَى السَّاقِ قُضْبَانُهَا وَ عَلَى الْقُضْبَانِ أَوْرَاقُهَا وَ فِي أَمْكِنَتِهَا أَعْذَاقُهَا- وَ قَدْ كَانَتْ فِي الِابْتِدَاءِ شَمَارِيخُهَا مُتَجَرِّدَةً- لِبُعْدِهَا مِنْ أَوَانِ الرُّطَبِ وَ الْبُسْرِ وَ الْخَلَالِ
The Greek called out and he said that, and they raised in the air as if they were dust particles, then went on to gather, part by part from it – until the branches were formed for it – and the leaves, and the roots, and the trunk. Then it composed and gathered and elongated and displayed and settled its roots in its residence and planted its trunk upon these and joined the branches upon it and joined up the leaves upon these, and its dates upon it – and beforehand its clusters were bare – as it was far from the season for the ripe dates, and the un-ripened dates, and the twigs.
فَقَالَ الْيُونَانِيُّ وَ أُخْرَى أُحِبُّهَا أَنْ تُخْرِجَ شَمَارِيخُهَا خَلَالَهَا وَ تَقْلِبَهَا مِنْ خُضْرَةٍ إِلَى صُفْرَةٍ وَ حُمْرَةٍ وَ تَرْطِيبٍ وَ بُلُوغِ إِنَاهُ لِيُؤْكَلَ وَ تُطْعِمَنِي وَ مَنْ حَضَرَ مِنْهَا
The Greek said, ‘And another (thing) I would like is that ripened dates should come out from its twigs, and transform it from green to yellow and red, and dates reaching maturity in order to be eaten and you-asws feed me and the ones in your-asws presence from it’.
فَقَالَ ع أَنْتَ رَسُولِي إِلَيْهَا بِذَلِكَ فَمُرْهَا بِهِ فَقَالَ لَهُ الْيُونَانِيُّ مَا أَمَرَهُ أَمِيرُ الْمُؤْمِنِينَ ع- فَأَخَلَّتْ وَ أَبْسَرَتْ وَ اصْفَرَّتْ وَ احْمَرَّتْ وَ تَرَطَّبَتْ وَ ثَقُلَتْ أَعْذَاقُهَا بِرُطَبِهَا
Ali-asws said: ‘You be my-asws messenger to it with that and instruct it with it’. The Greek said it to it what Amir-Al-Momineen-asws had ordered him, and it sprouted twigs and un-ripened dates, and they became yellow, and red, and ripened, and its twigs became heavy with its dates.
فَقَالَ الْيُونَانِيُّ وَ أُخْرَى أُحِبُّهَا يَقْرُبُ مِنْ يَدِي أَعْذَاقُهَا أَوْ تَطُولُ يَدِي لِتَنَالَهَا وَ أَحَبُّ شَيْءٍ إِلَيَّ أَنْ تُنْزِلَ إِلَيَّ أَحَدَهَا وَ تُطَوِّلَ يَدِي إِلَى الْأُخْرَى الَّتِي هِيَ أُخْتُهَا
The Greek said, ‘And another thing I would like is to draw nearer its branches in front of me, or elongate my hand so I can grab these, and the most beloved thing to me is that one of them descends to me and my hand elongates to the other which is its counterpart.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع مُدَّ الْيَدَ الَّتِي تُرِيدُ أَنْ تَنَالَهَا وَ قُلْ يَا مُقَرِّبَ الْبَعِيدِ قَرِّبْ يَدِي مِنْهَا وَ اقْبِضِ الْأُخْرَى الَّتِي تُرِيدُ أَنْ يُتْرَكَ إِلَيْكَ الْعِذْقُ مِنْهَا وَ قُلْ يَا مُسَهِّلَ الْعَسِيرِ سَهِّلْ لِي تَنَاوُلَ مَا يَبْعُدُ عَنِّي مِنْهَا فَفَعَلَ ذَلِكَ وَ قَالَهُ فَطَالَتْ يُمْنَاهُ فَوَصَلَتْ إِلَى الْعِذْقِ وَ انْحَطَّتِ الْأَعْذَاقُ الْأُخَرُ فَسَقَطَتْ عَلَى الْأَرْضِ وَ قَدْ طَالَتْ عَرَاجِينُهَا-
Amir-Al-Momineen-asws said: ‘Extend your hand which you want to be elongated and said, ‘O Who Brings nearer the distant, Cause my hand to be near to it!’ And withhold the other (hand) which you want the dates to descend to it and say, ‘O Easer of the difficulties! Ease for me the grabbing of what is remote from me, from it!’ He did so and said it, and his right hand elongated and arrive to the dates, and the dates came nearer to the other one and fell upon the ground, and its branch had elongated.
ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّكَ إِنْ أَكَلْتَ مِنْهَا ثُمَّ لَمْ تُؤْمِنْ بِمَنْ أَظْهَرَ لَكَ عَجَائِبَهَا عَجَّلَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْعُقُوبَةِ الَّتِي يَبْتَلِيكَ بِهَا مَا يَعْتَبِرُ بِهِ عُقَلَاءُ خَلْقِهِ وَ جُهَّالُهُمْ
Then Amir-Al-Momineen-asws said: ‘You, if you were to eat from these, then do not believe in the one who displayed to you its wonders, Allah-azwj Mighty and Majestic would Hasten the Punishment to you – as you would be Tried with it what the intellectuals of His-azwj creatures would take a lesson from it (as well as) the ignorant ones’.
فَقَالَ الْيُونَانِيُّ إِنِّي إِنْ كَفَرْتُ بَعْدَ مَا رَأَيْتُ فَقَدْ بَالَغْتُ فِي الْعِنَادِ وَ تَنَاهَيْتُ فِي التَّعَرُّضِ لِلْهَلَاكِ أَشْهَدُ أَنَّكَ مِنْ خَاصَّةِ اللَّهِ صَادِقٌ فِي جَمِيعِ أَقَاوِيلِكَ عَنِ اللَّهِ فَأْمُرْنِي بِمَا تَشَاءُ أُطِعْكَ.
The Greek said, ‘I, if I were to disbelieve after what I have seen, then I have reached to be in the stubbornness, and moved to be exposed to the destruction. I testify that you-asws are from the special ones of Allah-azwj – truthful in the entirety of your-asws words from Allah-azwj, therefore order me with whatever you-asws so desire to, I will obey’’.[40]
19- ختص، الإختصاص مُحَمَّدُ بْنُ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانٍ الْأَحْمَرِ قَالَ قَالَ الصَّادِقُ ع يَا أَبَانُ كَيْفَ تُنْكِرُ النَّاسُ قَوْلَ أَمِيرِ الْمُؤْمِنِينَ ع لَمَّا قَالَ لَوْ شِئْتُ لَرَفَعْتُ رِجْلِي هَذِهِ فَضَرَبْتُ بِهَا صَدْرَ ابْنِ أَبِي سُفْيَانَ بِالشَّامِ فَنَكَسْتُهُ عَنْ سَرِيرِهِ وَ لَا يُنْكِرُونَ تَنَاوُلَ آصَفَ وَصِيِّ سُلَيْمَانَ عَرْشَ بِلْقِيسَ وَ إِتْيَانَهُ سُلَيْمَانَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْهِ طَرْفُهُ
(The book) ‘Al Ikhtisas’ – Muhammad Bin Ali, from his father, from Ali, from his father, from Ibn Abu Umeyr, from Aban Al Ahmar who said,
‘Al-Sadiq-asws said: ‘O Aban! How can the people deny the word of Amir Al-Momineen-asws when he-asws said: ‘If I-asws so desire, I-asws can raise this leg of mine and strike the son of Abu Sufyan with it in Syria, and overturn him from his throne’, and they are not denying that Aasif-as, successor-as of Suleyman-as had taken the throne of Bilquees and came to Suleyman-as with it before his glance could return to him-as?’
أَ لَيْسَ نَبِيُّنَا ص أَفْضَلَ الْأَنْبِيَاءِ وَ وَصِيُّهُ أَفْضَلَ الْأَوْصِيَاءِ أَ فَلَا جَعَلُوهُ كَوَصِيِّ سُلَيْمَانَ حَكَمَ اللَّهُ بَيْنَنَا وَ بَيْنَ مَنْ جَحَدَ حَقَّنَا وَ أَنْكَرَ فَضْلَنَا.
Isn’t our Prophet-saww the most superior of the Prophets-as and his-saww successor-asws most superior of the successors-as? Why are they not even making him-asws to be like the successor-as of Suleyman-as? Allah-azwj will be Judging between us-asws and the ones who reject our-asws rights and are denying our-asws merits’’.[41]
باب 117 ما ورد من غرائب معجزاته ع بالأسانيد الغريبة
CHAPTER 117 – WHAT HAS BEEN REFERRED, FROM HIS-asws STRANGE MIRACLES, THROUGH THE STRANGE CHAINS
1- وَجَدْتُ فِي بَعْضِ الْكُتُبِ حَدَّثَنَا مُحَمَّدُ بْنُ زَكَرِيَّا العلائي [الْغَلَابِيُ] قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ الْمَعْرُوفُ بِابْنِ الْمُعَافَا عَنْ وَكِيعٍ عَنْ زَاذَانَ عَنْ سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: كُنَّا مَعَ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع- فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أُحِبُّ أَنْ أَرَى مِنْ مُعْجِزَاتِكَ شَيْئاً قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَفْعَلُ إِنْ شَاءَ اللَّهُ عَزَّ وَ جَلَّ
It is found in one of the books – It is narrated to us by Muhammad Bin Zakariya Al Alaaie who said, ‘It is narrated to us by Muhammad Bin Al-Hassan Al Saffar, well known as Ibn Al Moafa, from Wakie, from Zazan,
‘From Salman Al-Farsi-ra, may Allah-azwj be Pleased with him-ra, said, ‘We were with our Master‑asws Amir Al-Momineen-asws. I said, ‘O Amir Al-Momineen-asws! I-ra would love to see something from your-asws miracles’. He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘I-asws shall do so, if Allah-azwj Mighty and Majestic so Desires’.
ثُمَّ قَامَ وَ دَخَلَ مَنْزِلَهُ وَ خَرَجَ إِلَيَّ وَ تَحْتَهُ فَرَسٌ أَدْهَمُ وَ عَلَيْهِ قَبَاءٌ أَبْيَضُ وَ قَلَنْسُوَةٌ بَيْضَاءُ ثُمَّ نَادَى يَا قَنْبَرُ أَخْرِجْ إِلَيَّ ذَلِكَ الْفَرَسَ فَأَخْرَجَ فَرَساً آخَرَ أَدْهَمَ فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ ارْكَبْ يَا أَبَا عَبْدِ اللَّهِ-
Then he-asws stood up and entered his-asws house and he-asws came out to me-ra and under him-asws was a black horse, and upon him-asws was a while robe, and a white cap. Then he-asws called out: ‘O Qanbar! Bring out that horse!’ He brought out another black horse. He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Ride, O Abu Abdullah-ra!’
قَالَ سَلْمَانُ فَرَكِبْتُهُ فَإِذَا لَهُ جَنَاحَانِ مُلْتَصِقَانِ إِلَى جَنْبِهِ قَالَ فَصَاحَ بِهِ الْإِمَامُ صَلَوَاتُ اللَّهِ عَلَيْهِ فَتَعَلَّقَ فِي الْهَوَاءِ وَ كُنْتُ أَسْمَعُ حَفِيفَ أَجْنِحَةِ الْمَلَائِكَةِ وَ تَسْبِيحَهَا تَحْتَ الْعَرْشِ ثُمَّ خَطَوْنَا عَلَى سَاحِلِ بَحْرٍ عُجَاجٍ مُغْطَمِطِ الْأَمْوَاجِ فَنَظَرَ إِلَيْهِ الْإِمَامُ شَزْراً فَسَكَنَ الْبَحْرُ مِنْ غَلَيَانِهِ
Salman-ra said, ‘I-ra got upon it, and there, there were two wings for it attached to his sides. The Imam-asws shouted at it and it rose in the air, and I-ra was hearing the soft flapping of the wings of the Angels and their Glorification beneath the Throne. Then we stepped upon a coast of the bitter sea covered with waves. The Imam-asws looked at it with a stern sideways glance, and the sea calmed down from its turbulence.
فَقُلْتُ لَهُ يَا مَوْلَايَ سَكَنَ الْبَحْرُ مِنْ غَلَيَانِهِ مِنْ نَظَرِكَ إِلَيْهِ فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَا سَلْمَانُ خَشِيَ أَنْ آمُرَ فِيهِ بِأَمْرٍ ثُمَّ قَبَضَ عَلَى يَدِي وَ سَارَ عَلَى وَجْهِ الْمَاءِ وَ الْفَرَسَانِ تَتْبَعَانِنَا لَا يَقُودُهُمَا أَحَدٌ فَوَ اللَّهِ مَا ابْتَلَّتْ أَقْدَامُنَا وَ لَا حَوَافِرُ الْخَيْلِ
I-ra said to him-asws, ‘O my Master-asws! The sea has calmed down from its turbulence, from your-asws looking at it!’ He-asws said: ‘O Salman-ra! It feared from my-asws issuing an order regarding it. Then he-asws held my-ra hand, and we travel upon the surface of the water, and the two horses would be following us, no one would be guiding them. By Allah-azwj! Neither our feet nor the hooves of the horses would get wet!’
قَالَ سَلْمَانُ فَعَبَرْنَا ذَلِكَ الْبَحْرَ وَ رَفَعْنَا إِلَى جَزِيرَةٍ كَثِيرَةِ الْأَشْجَارِ وَ الْأَثْمَارِ وَ الْأَطْيَارِ وَ الْأَنْهَارِ وَ إِذَا شَجَرَةٌ عَظِيمَةٌ بِلَا صَدْعٍ وَ لَا زَهْرٍ- فَهَزَّهَا صَلَوَاتُ اللَّهِ عَلَيْهِ بِقَضِيبٍ كَانَ فِي يَدِهِ فَانْشَقَّتْ وَ خَرَجَ مِنْهَا نَاقَةٌ طُولُهَا ثَمَانُونَ ذِرَاعاً وَ عَرْضُهَا أَرْبَعُونَ ذِرَاعاً وَ خَلْفَهَا قَلُوصٌ- فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ ادْنُ مِنْهَا وَ اشْرَبْ مِنْ لَبَنِهَا
Salman-ra said, ‘We crossed that sea and we rose to an island with a lot of trees, and the fruits, and the birds, and the rivers. And there was a large tree with neither any cracks nor blossom (of vegetation). He-asws, may the Salawaat of Allah-azwj be upon him-asws, shook it with a stick which was in his-asws hand, so it split up and a she-camel came out from it. Its length was eighty cubits, and its width was forty cubits, and there were its young one behind her. He-asws, may the Salawaat of Allah-azwj be upon him-asws said: ‘Go near it and drink from its milk!’
قَالَ سَلْمَانُ فَدَنَوْتُ مِنْهَا وَ شَرِبْتُ حَتَّى رَوِيتُ وَ كَانَ لَبَنُهَا أَعْذَبَ مِنَ الشَّهْدِ وَ أَلْيَنَ مِنَ الزَّبَدِ وَ قَدِ اكْتَفَيْتُ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ هَذَا حَسَنٌ يَا سَلْمَانُ فَقُلْتُ مَوْلَايَ حَسَنٌ فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ تُرِيدُ أَنْ أَرَاكَ مَا هُوَ أَحْسَنُ مِنْهُ فَقُلْتُ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ-
Salman-ra said, ‘I-ra went near it and drank until I-ra was saturated, and its milk was sweeter than the honey and softer than the butter, and I-ra was sufficed. He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘This is excellent, O Salman-ra!’ I-asws said, ‘My-ra Master-asws, excellent!’ He-asws may the Salawaat of Allah-azwj be upon him-asws, said: ‘Do you-ra want me-asws to show you-ra what is even more excellent than it?’ I-ra said, ‘Yes, O Amir Al-Momineen-asws!’
قَالَ سَلْمَانُ فَنَادَى مَوْلَايَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ- اخْرُجِي يَا حَسْنَاءُ قَالَ فَخَرَجَتْ نَاقَةٌ طُولُهَا عِشْرُونَ وَ مِائَةُ ذِرَاعٍ وَ عَرْضُهَا سِتُّونَ ذِرَاعاً وَ رَأْسُهَا مِنَ الْيَاقُوتِ الْأَحْمَرِ وَ صَدْرُهَا مِنَ الْعَنْبَرِ الْأَشْهَبِ وَ قَوَائِمُهَا مِنَ الزَّبَرْجَدِ الْأَخْضَرِ وَ زِمَامُهَا مِنَ الْيَاقُوتِ الْأَصْفَرِ وَ جَنْبُهَا الْأَيْمَنُ مِنَ الذَّهَبِ وَ جَنْبُهَا الْأَيْسَرُ مِنَ الْفِضَّةِ وَ عَرْضُهَا مِنَ اللُّؤْلُؤِ الرَّطْبِ
Salman-ra said, ‘My-ra Master-asws Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, called out: ‘Come out to me-asws, O excellent one!’ A she-camel came out, its length was one hundred and twenty cubits, and its width was sixty cubits, and its head was of red ruby, and its chest was of grey Ambergris, and its legs were of green emeralds, and its reins were of yellow sapphire, and its right side was of gold, and its left side was of silver, and its front was of wet pearls.
فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَا سَلْمَانُ اشْرَبْ مِنْ لَبَنِهَا قَالَ سَلْمَانُ فَالْتَقَمْتُ الضَّرْعَ فَإِذَا هِيَ تَحْلُبُ عَسَلًا صَافِياً مُخْلَصاً- فَقُلْتُ يَا سَيِّدِي هَذِهِ لِمَنْ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ هَذِهِ لَكَ وَ لِسَائِرِ الشِّيعَةِ مِنْ أَوْلِيَائِي
He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘O Salman-ra! Drink for its milk!’ Salman-ra said, ‘I-ra swallowed an udder, and there its milk was clear honey. I-ra said, ‘O my-ra Master-asws! Who is this for?’ He-asws may the Salawaat of Allah-azwj be upon him-asws, said: ‘This is for you-ra and for rest of the Shias from my-asws friends’.
ثُمَّ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ سَلَامُهُ لَهَا ارْجِعِي إِلَى الصَّخْرَةِ وَ رَجَعَتْ مِنَ الْوَقْتِ
Then he-asws, may the Salawaat of Allah-azwj be upon him-asws, and His-azwj Greeting, said to it: ‘Return to the rock!’ And it returned immediately.
وَ سَارَ بِي فِي تِلْكَ الْجَزِيرَةِ حَتَّى وَرَدَ بِي إِلَى شَجَرَةٍ عَظِيمَةٍ عَلَيْهَا طَعَامٌ يَفُوحُ مِنْهُ رَائِحَةُ الْمِسْكِ فَإِذَا بِطَائِرٍ فِي صُورَةِ النَّسْرِ الْعَظِيمِ قَالَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ فَوَثَبَ ذَلِكَ الطَّائِرُ فَسَلَّمَ عَلَيْهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ رَجَعَ إِلَى مَوْضِعِهِ
And he-asws travelled with me-ra in that island until he-asws came with me-asws to a large tree. There was some food upon it, the aroma of musk was being emitted from it, and there was a bird in the image of the large eagle. Salman-ra, may Allah-azwj be Pleased with him-ra, said, ‘That bird leapt and greeted unto him-asws, may the Salawaat of Allah-azwj be upon him-asws, and returned to its place.
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذِهِ الْمَائِدَةُ فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ هَذِهِ مَنْصُوبَةٌ فِي هَذَا الْمَكَانِ لِلشِّيعَةِ مِنْ مَوَالِيَّ إِلَى يَوْمِ الْقِيَامَةِ فَقُلْتُ مَا هَذِهِ الطَّائِرُ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَلَكٌ مُوَكَّلٌ بِهَا إِلَى يَوْمِ الْقِيَامَةِ
I-ra said, ‘O Amir Al-Momineen-asws! What is this meal?’ He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘This has been set up in this place for the Shias from my-asws friends up to the Day of Qiyamah’. I-ra said, ‘What is this bird?’ He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘An Angel allocated with it up to the Day of Qiyamah’.
فَقُلْتُ وَحْدَهُ يَا سَيِّدِي فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَجْتَازُ بِهِ الْخَضِرُ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي كُلِّ يَوْمٍ مَرَّةً
I-ra said, ‘Alone, O my-ra Master-asws?’ He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Al-Khizr-as, may the Salawaat of Allah-azwj be upon him-as, passes by it once during every day’.
ثُمَّ قَبَضَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَلَى يَدِي وَ سَارَ إِلَى بَحْرٍ ثَانٍ فَعَبَرْنَا وَ إِذَا جَزِيرَةٌ عَظِيمَةٌ فِيهَا قَصْرٌ لَبِنَةٌ مِنْ ذَهَبٍ وَ لَبِنَةٌ مِنْ فِضَّةٍ بَيْضَاءَ وَ شُرَفُهَا مِنْ عَقِيقٍ أَصْفَرَ وَ عَلَى كُلِّ رُكْنٍ مِنَ الْقَصْرِ سَبْعُونَ صَفّاً مِنَ الْمَلَائِكَةِ فَأَتَوْا وَ سَلَّمُوا ثُمَّ أَذِنَ لَهُمْ فَرَجَعُوا إِلَى مَوَاضِعِهِمْ
Then he-asws, may the Salawaat of Allah-azwj be upon him-asws, grabbed upon my-ra hand and travelled to a second sea. We crossed over, and there was a large island wherein was a castle from bricks of gold and from bricks of silver, and its terrace was of yellow agate, and upon each corner of the castle, there were seventy rows of Angels. They came and greeted, then he-asws permitted for them to return to their places.
قَالَ سَلْمَانُ رَحِمَهُ اللَّهُ تَعَالَى ثُمَّ دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ع الْقَصْرَ فَإِذَنْ أَشْجَارٌ وَ أَثْمَارٌ وَ أَنْهَارٌ وَ أَطْيَارٌ وَ أَلْوَانُ النَّبَاتِ فَجَعَلَ الْإِمَامُ صَلَوَاتُ اللَّهِ عَلَيْهِ يَمْشِي فِيهِ حَتَّى وَصَلَ إِلَى آخِرِهِ
Salman-ra, may Allah-azwj the Exalted have Mercy on him-ra, said, ‘Then Amir Al-Momineen-asws entered the castle, and there were trees, and the fruits, and the river, and the variety of vegetation. The Imam-asws, may the Salawaat of Allah-azwj be upon him-asws went on to walk in it until he-asws arrived to its end.
فَوَقَفَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَلَى بِرْكَةٍ كَانَتْ فِي الْبُسْتَانِ ثُمَّ صَعِدَ عَلَى قَصْرٍ فَإِذَنْ كُرْسِيٌّ مِنَ الذَّهَبِ الْأَحْمَرِ فَجَلَسَ عَلَيْهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ أَشْرَفْنَا عَلَى الْقَصْرِ فَإِذَا بَحْرٌ أَسْوَدُ يُغَطْمِطُ أَمْوَاجُهُ كَالْجِبَالِ الرَّاسِيَاتِ فَنَظَرَ صَلَوَاتُ اللَّهِ عَلَيْهِ شَزْراً فَسَكَنَ مِنْ غَلَيَانِهِ حَتَّى كَانَ كَالْمُذْنِبِ
He-asws, may the Salawaat of Allah-azwj be upon him-asws paused at a pond which was in the orchard. Then he-asws ascended to a mansion, and there was a chair of red gold. He-asws, may the Salawaat of Allah-azwj be upon him-asws sat upon it, and we looked at the castle. There was a black sea, its waves were turbulent like the lofty mountains. He-asws, may the Salawaat of Allah-azwj be upon him-asws, looked sternly (at it). It calmed down from its turbulence until it was like the sinner.
فَقُلْتُ يَا سَيِّدِي سَكَنَ الْبَحْرُ مِنْ غَلَيَانِهِ إِلَى نَظَرِهِ إِلَيْهِ- فَقَالَ ع خَشِيَ أَنْ آمُرَ فِيهِ بِأَمْرٍ أَ تَدْرِي يَا سَلْمَانُ أَيُّ بَحْرٍ هَذَا فَقُلْتُ لَا يَا سَيِّدِي فَقَالَ هَذَا الَّذِي غَرِقَ فِيهِ فِرْعَوْنُ وَ مَلَؤُهُ الْمُذْنِبَةُ حَمَلَهَا جَنَاحُ جَبْرَئِيلَ ع ثُمَّ زَجَّهَا فِي هَذَا الْبَحْرِ فَهُوَ يَهْوِي لَا يَبْلُغُ قَرَارَهُ إِلَى يَوْمِ الْقِيَامَةِ
I-ra said, ‘O my-ra Master-asws! The sea calmed down from its turbulent by your-asws looking at it!’ He-asws said: ‘It feared from my-asws issuing an order regarding it. Do you-ra know, O Salman-ra, which sea this is?’ I-ra said, ‘No, O my-ra Master-asws!’ He-asws said: ‘He is the one in which Pharaoh-la had drowned, the sins have filled it. It was carried upon the wings of Jibraeel-as. Then he-as crammed these in this sea, so it collapsed, and will not reach its tranquillity up to the Day of Qiyamah’.
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ سِرْنَا فَرْسَخَيْنِ فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَا سَلْمَانُ لَقَدْ سِرْتُ خَمْسِينَ أَلْفَ فَرْسَخٍ وَ دُرْتُ حَوْلَ الدُّنْيَا عَشْرَ مَرَّاتٍ فَقُلْتُ يَا سَيِّدِي كَيْفَ هَذَا
I-ra said, ‘O Amir Al-Momineen-asws! Have we travelled (at least) two Farsakhs (10 km)?’ He-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘O Salman-ra! You-ra have already travelled fifty thousand Farsakhs and have circled the world ten times’. I-asws said, ‘O my-ra Chief! How can this be?’
قَالَ ع إِذَا كَانَ ذُو الْقَرْنَيْنِ طَافَ شَرْقَهَا وَ غَرْبَهَا وَ بَلَغَ إِلَى سَدِّ يَأْجُوجَ وَ مَأْجُوجَ فَأَنَّى يَتَعَذَّرُ عَلَيَّ وَ أَنَا أَمِيرُ الْمُؤْمِنِينَ- وَ خَلِيفَةُ رَبِّ الْعَالَمِينَ يَا سَلْمَانُ أَ مَا قَرَأْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ- فَقُلْتُ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ
He-asws said: ‘When it so happened that Zulqarnain had gone around its east and its west and reached to the barrier of Gog and Magog, so where is the objection upon me-asws, and I-asws am Emir of the Momineen, and caliph of Lord-azwj of the worlds? O Salman-ra! Have you-ra not read the Words of Allah-azwj Mighty and Majestic where He-azwj is Saying: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, [72:27]’. I-ra said, ‘Yes, O Amir Al-Momineen-asws!’
فَقَالَ ع أَنَا ذَلِكَ الْمُرْتَضَى مِنَ الرَّسُولِ الَّذِي أَظْهَرَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى غَيْبِهِ أَنَا الْعَالِمُ الرَّبَّانِيُّ أَنَا الَّذِي هَوَّنَ اللَّهُ عَلَيَّ الشَّدَائِدَ فَطَوَى لَهُ الْبَعِيدَ
He-asws said: ‘I-asws am that Chosen one from the Rasools-as whom Allah-azwj Mighty and Majestic Revealed upon his-saww absence. I-asws am the Divine scholar. I-asws am the one Allah-azwj Eased the difficulties to me-asws, so the distances were folded for him’.
قَالَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ فَسَمِعْتُ صَائِحاً يَصِيحُ فِي السَّمَاءِ أَسْمَعُ الصَّوْتَ وَ لَا أَرَى الشَّخْصَ وَ هُوَ يَقُولُ صَدَقْتَ أَنْتَ الصَّادِقُ الْمُصَدَّقُ صَلَوَاتُ اللَّهِ عَلَيْكَ
Salman-ra, may Allah-azwj be Pleased with him-ra, said, ‘I-ra heard a shout being shouted with in the sky. I-ra heard the voice and could not see the person, and he was saying: ‘You-asws speak the truth! You-asws are the truthful! The ratified! May the Salawaat of Allah-azwj be upon you-asws!’
قَالَ ثُمَّ نَهَضَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَرَكِبَ الْفَرَسَ وَ رَكِبْتُ مَعَهُ وَ صَاحَ بِهِمَا فَطَارَا فِي الْهَوَاءِ ثُمَّ خَطَوْنَا عَلَى بَابِ الْكُوفَةِ هَذَا كُلُّهُ وَ قَدْ مَضَى مِنَ اللَّيْلِ ثَلَاثُ سَاعَاتٍ
He-ra said, ‘Then he-asws, may the Salawaat of Allah-azwj be upon him-asws, got up. He-asws rode the horse, and I-ra rode with him-asws, and he-asws shouted at them, and they flew in the air. Then we stepped at the door of Al-Kufa. All this and three hours had passed from the night.
فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ لِي يَا سَلْمَانُ الْوَيْلُ كُلُّ الْوَيْلِ لِمَنْ لَا يَعْرِفُنَا حَقَّ مَعْرِفَتِنَا وَ أَنْكَرَ وَلَايَتَنَا أَيُّمَا أَفْضَلُ مُحَمَّدٌ ص أَمْ سُلَيْمَانُ ع قُلْتُ بَلْ مُحَمَّدٌ ص
He-asws, may the Salawaat of Allah-azwj be upon him-asws, said to me-ra: ‘O Salman-ra! The woe of all woes will be for the one who does not recognise us-asws as is the right of our-asws being recognised and denies our-asws Wilayah. Which of the two is superior, Muhammad-saww or Suleyman-as?’ I-ra said, ‘But (it is) Muhammad-saww’.
ثُمَّ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَهَذَا آصَفُ بْنُ بَرْخِيَا قَدَرَ أَنْ يَحْمِلَ عَرْشَ بِلْقِيسَ مِنْ فَارِسَ بِطَرْفَةِ عَيْنٍ وَ عِنْدَهُ عِلْمُ الْكِتَابِ- وَ لَا أَفْعَلُ أَنَا ذَلِكَ وَ عِنْدِي مِائَةُ كِتَابٍ وَ أَرْبَعَةٌ وَ عِشْرُونَ كِتَاباً
Then he-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Aasif-as Bin Barkhiya-as was able upon carrying the throne of Bilquees from Persian in the blink of an eye, and with him was knowledge of (part of) the Book, and I-asws cannot do that, and with me-asws (is knowledge of) one hundred and twenty-four Books?’
أَنْزَلَ اللَّهُ تَعَالَى عَلَى شَيْثِ بْنِ آدَمَ ع خَمْسِينَ صَحِيفَةً وَ عَلَى إِدْرِيسَ النَّبِيِّ ع ثَلَاثِينَ صَحِيفَةً وَ عَلَى نُوحٍ ع عِشْرِينَ صَحِيفَةً وَ عَلَى إِبْرَاهِيمَ ع عِشْرِينَ صَحِيفَةً وَ التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ وَ الْفُرْقَانَ
Allah-azwj the Exalted Revealed fifteen Books unto Shees Bin Adam-as, and thirty Books unto the Prophet-as Idrees-as, and twenty Books unto Noah-as, and twenty Books unto Ibrahim-as, and the Torah (unto Musa-as), and the Evangel (unto Isa-as), and the Psalms (unto Dawood-as), and the Furqan (unto Muhammad-saww)’.
فَقُلْتُ صَدَقْتَ يَا أَمِيرَ الْمُؤْمِنِينَ هَكَذَا يَكُونُ الْإِمَامُ فَقَالَ ع إِنَّ الشَّاكَّ فِي أُمُورِنَا وَ عُلُومِنَا كَالْمُمْتَرِي فِي مَعْرِفَتِنَا وَ حُقُوقِنَا قَدْ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فِي غَيْرِ مَوْضِعٍ وَ بَيَّنَ فِيهِ مَا وَجَبَ الْعَمَلُ بِهِ وَ هُوَ غَيْرُ مَكْشُوفٍ
I-ra said, ‘You-ra speak the truth, O Amir Al-Momineen-asws! That is how the (real) Imam-asws happens to be’. He-asws said: ‘The doubter in our-asws matters, and our-asws knowledge, is like the one suspicious regarding our-asws recognition and our-asws rights Allah-azwj Mighty and Majestic has Imposed in His-azwj Book in (many) other places, and Explained in it what Obligates the deeds with, and it is not yet uncovered’’.[42]
وَ مِنْهُ أَيْضاً رَوَى الْأَصْبَغُ بْنُ نُبَاتَةَ قَالَ: كُنْتُ يَوْماً مَعَ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع- إِذْ دَخَلَ عَلَيْهِ نَفَرٌ مِنْ أَصْحَابِهِ مِنْهُمْ أَبُو مُوسَى الْأَشْعَرِيُّ- وَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ وَ أَنَسُ بْنُ مَالِكٍ- وَ أَبُو هُرَيْرَةَ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ- وَ حُذَيْفَةُ بْنُ الْيَمَانِ وَ غَيْرُهُمْ
And from him as well, reported by Al Asbgh Bin Nubata who said,
‘One day I was with our Master-asws Amir Al-Momineen-asws, when a number of his-asws companions entered, from them were Abu Musa Al-Ashari, and Abdullah Bin Masoud, and Anas Bin Malik, and Abu Hureyra, and Al-Mugheira Bin Sho’ba, and Huzeyfa Bin Al-Yamani and others.
فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ أَرِنَا شَيْئاً مِنْ مُعْجِزَاتِكَ الَّتِي خَصَّكَ اللَّهُ بِهَا فَقَالَ ع مَا أَنْتُمْ ذَلِكَ وَ مَا سُؤَالُكُمْ عَمَّا لَا تَرْضَوْنَ بِهِ وَ اللَّهُ تَعَالَى يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِ مَكَانِي إِنِّي لَا أُعَذِّبُ أَحَداً مِنْ خَلْقِي إِلَّا بِحُجَّةٍ وَ بُرْهَانٍ وَ عِلْمٍ وَ بَيَانٍ لِأَنَّ رَحْمَتِي سَبَقَتْ غَضَبِي وَ كَتَبْتُ الرَّحْمَةَ عَلَيَّ
They said, ‘O Amir Al-Momineen-asws! Show us something from your-asws miracles Allah-azwj has Specialised you-asws with. He-asws said: ‘And what have you to do and your questioning about what you will not be pleased with, and Allah-azwj the Exalted is Saying: “By My-azwj Might and My-azwj Majesty, and the Loftiness of My-azwj Position! I-asws do not Punish anyone from My-azwj creatures except with an Argument, and Proof, and Knowledge, and Explanation, because My-azwj Mercy preceded My-azwj Wrath, and I-azwj have Decreed upon Myself-azwj.
فَأَنَا الرَّاحِمُ الرَّحِيمُ وَ أَنَا الْوَدُودُ الْعَلِيُّ وَ أَنَا الْمَنَّانُ الْعَظِيمُ وَ أَنَا الْعَزِيزُ الْكَرِيمُ فَإِذَا أَرْسَلْتُ رَسُولًا أَعْطَيْتُهُ بُرْهَاناً وَ أَنْزَلْتُ عَلَيْهِ كِتَاباً فَمَنْ آمَنَ بِي وَ بِرَسُولِي فَأُولئِكَ هُمُ الْمُفْلِحُونَ الْفَائِزُونَ وَ مَنْ كَفَرَ بِي وَ بِرَسُولِي فَأُولئِكَ هُمُ الْخاسِرُونَ الَّذِينَ اسْتَحَقُّوا عَذَابِي
I-azwj am the Beneficent, the Merciful, and I-azwj am the Loving, the Exalted, and I-azwj am the Benefactor, the Magnificent, and I-azwj and the Mighty, the Benevolent. So, whenever I-azwj Sent a Messenger-as, I-azwj Give him-as Proofs and Reveal the Book unto him-as. So, the one who believes in Me-azwj and My-azwj Messenger-as, so those, they would be the successful, the winners; and one who disbelieves Me-azwj and My-azwj Messenger-as, so those, they would be the losers, the ones who would be deserving My-azwj Punishment!”’
فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ آمَنَّا بِاللَّهِ وَ بِرَسُولِهِ وَ تَوَكَّلْنَا عَلَيْهِ فَقَالَ عَلِيٌّ ع اللَّهُمَّ اشْهَدْ عَلَى مَا يَقُولُونَ وَ أَنَا الْعَلِيمُ الْخَبِيرُ بِمَا يَفْعَلُونَ ثُمَّ قَالَ ع قُومُوا عَلَى اسْمِ اللَّهِ وَ بَرَكَاتِهِ
They said, ‘O Amir Al-Momineen-asws! We believe in Allah-azwj, and His-azwj Rasool-saww, and we are relying upon Him-azwj’. Ali-asws said: ‘O Allah-azwj! Be Witness upon what they are saying, and I-asws am the all-knowing, the informed with what they are doing’. Then he-asws said: ‘Arise, upon the Name of Allah-azwj and His-azwj Blessings!’
قَالَ فَقُمْنَا مَعَهُ حَتَّى أَتَى بِالْجَبَّانَةِ وَ لَمْ يَكُنْ فِي ذَلِكَ الْمَوْضِعِ مَاءٌ قَالَ فَنَظَرْنَا فَإِذَا رَوْضَةٌ خَضْرَاءُ ذَاتُ مَاءٍ وَ إِذَا فِي الرَّوْضَةِ غُدْرَانٌ وَ فِي الْغُدْرَانِ حِيتَانٌ فَقُلْنَا وَ اللَّهِ إِنَّهَا لَدَلَالَةُ الْإِمَامَةِ فَأَرِنَا غَيْرَهَا يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِلَّا قَدْ أَدْرَكْنَا بَعْضَ مَا أَرَدْنَا
He (Asbagh) said, ‘We arose with him-asws until he-asws went to Al-Jabbana and there did not happen to any water in that place. We looked around, and there was a green garden with water, and in the garden, there were rivers, and in the rivers by fishes. We said, ‘By Allah-azwj! This is evidence of the Imamate! So, show use something else, O Amir Al-Momineen-asws, or else we have already attained part of what we had wanted’.
فَقَالَ ع حَسْبِيَ اللَّهُ وَ نِعْمَ الْوَكِيلُ ثُمَّ أَشَارَ بِيَدِهِ الْعُلْيَا نَحْوَ الْجَبَّانَةِ فَإِذَا قُصُورٌ كَثِيرَةٌ مُكَلَّلَةٌ بِالدُّرِّ وَ الْيَاقُوتِ وَ الْجَوَاهِرِ وَ أَبْوَابُهَا مِنَ الزَّبَرْجَدِ الْأَخْضَرِ وَ إِذَا فِي الْقُصُورِ حُورٌ وَ غِلْمَانٌ وَ أَنْهَارٌ وَ أَشْجَارٌ وَ طُيُورٌ وَ نَبَاتٌ كَثِيرَةٌ
He-asws said: ‘Allah-azwj Suffices me and is the best Protector!’ Then he-asws indicated by his-asws hand higher towards Al-Jabbana. There were a lot of castles embedded with the gems, and the sapphire, and the jewels, and its doors were of green emeralds, and in the castles, there were Houries, and servants, and rivers, and trees, and birds, and a lot of vegetation.
فَبَقِينَا مُتَحَيِّرِينَ مُتَعَجِّبِينَ وَ إِذَا وَصَائِفُ وَ جَوَارٍ وَ وِلْدَانٌ وَ غِلْمَانٌ كَاللُّؤْلُؤِ الْمَكْنُونِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدِ اشْتَدَّ شَوْقُنَا إِلَيْكَ وَ إِلَى شِيعَتِكَ وَ أَوْلِيَائِكَ فَأَوْمَأَ إِلَيْهِمْ بِالسُّكُوتِ ثُمَّ رَكَضَ الْأَرْضَ بِرِجْلِهِ فَانْفَلَقَتِ الْأَرْضُ عَنْ عَنْبَرٍ مِنْ يَاقُوتٍ أَحْمَرَ
We remained baffled, and there were maids, and girls, and boys, and servants like hidden pearls. They said, ‘O Amir Al-Momineen-asws! Our desires to you-asws have intensified and your-asws Shias and your-asws friends’. He-asws gestured towards them with being silent. Then he-asws kicked the ground with his-asws leg. The ground split up from Amber, from red rubies.
فَارْتَقَى إِلَيْهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى نَبِيِّهِ ص ثُمَّ قَالَ غَمِّضُوا أَعْيُنَكُمْ فَغَمَّضْنَا أَعْيُنَنَا فَسَمِعْنَا حَفِيفَ أَجْنِحَةِ الْمَلَائِكَةِ بِالتَّسْبِيحِ وَ التَّهْلِيلِ وَ التَّحْمِيدِ وَ التَّعْظِيمِ وَ التَّقْدِيسِ ثُمَّ قَامُوا بَيْنَ يَدَيْهِ قَالُوا مُرْنَا بِأَمْرِكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ خَلِيفَةَ رَبِّ الْعَالَمِينَ صَلَوَاتُ اللَّهِ عَلَيْكَ
He-asws advanced to it. He-asws praised Allah-azwj and praised upon Him-azwj and sent Salawaat upon His-azwj Prophet-saww. Then he-asws said: ‘Close your eyes!’ We closed our eyes. We heard the soft flapping of the wings of Angels with the glorifying (Allah-azwj) and extolling the Holiness, and the praising, and the magnifying, and the sanctifying (Allah-azwj. Then they stood up in front of him-asws and said, ‘Order us with your-asws orders, O Amir Al-Momineen-asws, and caliph of Lord-azwj of the worlds, may the Salawat of Allah-azwj be upon you-asws!’
فَقَالَ ع يَا مَلَائِكَةَ رَبِّي ايتُونِي السَّاعَةَ بِإِبْلِيسِ الْأَبَالِسَةِ وَ فِرْعَوْنِ الْفَرَاعِنَةِ
He-asws said: ‘O Angels of my-asws Lord-azwj! Come to me right now with Iblees-la of the Satans-la, and Pharaoh-la of the Pharaohs-la!’
قَالَ فَوَ اللَّهِ مَا كَانَ بِأَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ حَتَّى أَحْضَرُوهُ عِنْدَهُ فَقَالَ ع ارْفَعُوا أَعْيُنَكُمْ قَالَ فَرَفَعْنَا أَعْيُنَنَا وَ نَحْنُ لَا نَسْتَطِيعُ أَنْ نَنْظُرَ إِلَيْهِ مِنْ شُعَاعِ نُورِ الْمَلَائِكَةِ فَقُلْنَا يَا أَمِيرَ الْمُؤْمِنِينَ اللَّهَ اللَّهَ فِي أَبْصَارِنَا فَمَا نَنْظُرُ شَيْئاً الْبَتَةَ وَ سَمِعْنَا صَلْصَلَةَ السَّلَاسِلِ وَ اصْطِكَاكَ الْأَغْلَالِ وَ هَبَّتْ رِيحٌ عَظِيمَةٌ
By Allah-azwj! It could not have been any quicker than the blink of an eye until they-la were presented in his-asws presence. He-asws said: ‘Raise your eyes!’ We raised our eyes, and we were not able to look at him-asws due to the rays of light of the Angels. We said, ‘O Amir Al-Momineen-asws! Allah-azwj! Allah-azwj regarding our sights!’ We could not look at anything and we heard chains and clanking of the shackles and descend of a huge wind.
فَقَالَتِ الْمَلَائِكَةُ يَا خَلِيفَةَ اللَّهِ زِدِ الْمَلْعُونَ لَعْنَةً وَ ضَاعِفْ عَلَيْهِ الْعَذَابَ فَقُلْنَا يَا أَمِيرَ الْمُؤْمِنِينَ اللَّهَ اللَّهَ فِي أَبْصَارِنَا وَ مَسَامِعِنَا فَوَ اللَّهِ مَا نَقْدِرُ عَلَى احْتِمَالِ هَذَا السِّرِّ وَ الْقَدْرِ
The Angels said, ‘O caliph of Allah-azwj! Add the curse of the Accursed and multiply the Punishment upon him-la!’ We said, ‘O Amir Al-Momineen-asws! Allah-azwj! Allah-azwj regarding our sights and our hearing! We are not able upon enduring this secret and the destiny!’
قَالَ فَلَمَّا جَرُّوهُ بَيْنَ يَدَيْهِ قَامَ وَ قَالَ وَا وَيْلَاهْ مِنْ ظُلْمِ آلِ مُحَمَّدٍ وَا وَيْلَاهْ مِنِ اجْتِرَائِي عَلَيْهِمْ ثُمَّ قَالَ يَا سَيِّدِي ارْحَمْنِي فَإِنِّي لَا أَحْتَمِلُ هَذَا الْعَذَابَ
He (the narrator) said, ‘When they dragged him-la in front of him-asws, he-la stood and said, ‘Aah the doom from having been unjust to the Progeny-asws of Muhammad-saww! Aah the doom from my having been audacious upon them-asws!’ Then he-la said, ‘O my Master-asws! Have mercy on me-la for I-la cannot bear this Punishment!’
فَقَالَ ع لَا رَحِمَكَ اللَّهُ وَ لَا غَفَرَ لَكَ أَيُّهَا الرِّجْسُ النِّجْسُ الْخَبِيثُ الْمُخْبِثُ الشَّيْطَانُ ثُمَّ الْتَفَتَ إِلَيْنَا وَ قَالَ ع أَنْتُمْ تَعْرِفُونَ هَذَا بِاسْمِهِ وَ جِسْمِهِ قُلْنَا نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ع سَلُوهُ حَتَّى يُخْبِرَكُمْ مَنْ هُوَ
He-asws said: ‘May Allah-azwj have no Mercy on you-la, O you unclean, the filth, the wicked, the wicked, the Satan-la!’ Then he-asws turned towards us and said: ‘Are you recognising this one with his-la name and his-la body?’ We said, ‘Yes, O Amir Al-Momineen-asws!’ He-asws said: ‘Ask him-la until he-la informs you, who he-la is’.
فَقَالُوا مَنْ أَنْتَ فَقَالَ أَنَا إِبْلِيسُ الْأَبَالِسَةِ وَ فِرْعَوْنُ هَذِهِ الْأُمَّةِ أَنَا الَّذِي جَحَدْتُ سَيِّدِي وَ مَوْلَايَ أَمِيرَ الْمُؤْمِنِينَ وَ خَلِيفَةَ رَبِّ الْعَالَمِينَ وَ أَنْكَرْتُ آيَاتِهِ وَ مُعْجِزَاتِهِ
They said, ‘Who are you-la?’ He-la said: ‘I-la am Iblees-la of the Satans-la and Pharaoh-la of this community. I-la am the one who rejected my-la Master-asws Amir Al-Momineen-asws and caliph of Lord-azwj of the worlds, and denied his-asws signs, and his-asws miracles’.
ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا قَوْمِ غَمِّضُوا أَعْيُنَكُمْ فَغَمَّضْنَا أَعْيُنَنَا فَتَكَلَّمَ ع بِكَلَامٍ أَخْفَى فَإِذَا نَحْنُ فِي الْمَوْضِعِ الَّذِي كُنَّا فِيهِ لَا قُصُورَ وَ لَا مَاءَ وَ لَا غُدْرَانَ وَ لَا أَشْجَارَ
Then Amir Al-Momineen-asws said: ‘O people! Close your eyes!’ We closed our eyes. He-asws spoke with a soft speech, and there, we were in the place which we had been. There was neither any castle, nor water, nor rivers, nor trees.
قَالَ الْأَصْبَغُ بْنُ نُبَاتَةَ رَضِيَ اللَّهُ عَنْهُ وَ الَّذِي أَكْرَمَنِي بِمَا رَأَيْتُ مِنْ تِلْكَ الدَّلَائِلِ وَ الْمُعْجِزَاتِ مَا تَفَرَّقَ الْقَوْمُ حَتَّى ارْتَابُوا وَ شَكُّوا وَ قَالَ بَعْضُهُمْ سِحْرٌ وَ كِهَانَةٌ وَ إِفْكٌ
Al-Asbagh Bin Nubata, may Allah-azwj be Pleased with him, said, ‘By the One-azwj Who Honoured me with what I saw from those evidence and the miracles! The people did not disperse until they were suspicious and doubted, and some of them said, ‘Sorcery’, and ‘Soothsaying’, and ‘Blatant lie’!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ بَنِي إِسْرَائِيلَ لَمْ يُعَاقَبُوا وَ لَمْ يُمْسَخُوا إِلَّا بَعْدَ مَا سَأَلُوا الْآيَاتِ وَ الدَّلَالاتِ فَقَدْ حَلَّتْ عُقُوبَةُ اللَّهِ بِهِمْ وَ الْآنَ حَلَّتْ لَعْنَةُ اللَّهِ فِيكُمْ وَ عُقُوبَتُهُ عَلَيْكُمْ
Amir Al-Momineen-asws said: ‘The children of Israel were not punished and were not morphed until after they had asked for the signs and the evidence. So, the punishment was released with them, and now, the Curse of Allah-azwj is released among you all, and His-azwj Punishment’.
قَالَ الْأَصْبَغُ بْنُ نُبَاتَةَ رَضِيَ اللَّهُ عَنْهُ إِنِّي أَيْقَنْتُ أَنَّ الْعُقُوبَةَ حَلَّتْ بِتَكْذِيبِهِمُ الدَّلَالاتِ وَ الْمُعْجِزَاتِ.
Al-Asbagh Bin Nubata, may Allah-azwj be Pleased with him, said, ‘I was convinced that the punishment would be released due to their having belied the evidence and the miracles’’.[43]
عَنْ عَمَّارِ بْنِ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كُنْتُ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ جَالِساً بِمَسْجِدِ الْكُوفَةِ وَ لَمْ يَكُنْ سِوَايَ أَحَدٌ فِيهِ وَ إِذَا هُوَ يَقُولُ صَدِّقِيهِ صَدِّقِيهِ فَالْتَفَتُّ يَمِيناً وَ شِمَالًا فَلَمْ أَرَ أَحَداً فَبَقِيتُ مُتَعَجِّباً
From Ammar Bin Yasser-ra, may Allah-azwj be Pleased with him-ra, said, ‘I was seated in the presence of Amir Al-Momineen-asws in Masjid Al-Kufa and there did not happen to be anyone else in it besides me, and there he-asws was saying: ‘Ratify him! Ratify him!’ I turned right and left but I did not see anyone. I remained wondering.
فَقَالَ لِي يَا عَمَّارُ كَأَنِّي بِكَ تَقُولُ لِمَنْ يُكَلِّمُ عَلَيَّ فَقُلْتُ هُوَ كَذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ارْفَعْ رَأْسَكَ فَرَفَعْتُ رَأْسِي وَ إِذَا أَنَا بِحَمَامَتَيْنِ يَتَجَاوَبَانِ
He-asws said to me-ra: ‘O Ammar-ra! It is as if I-asws am with you-ra saying to them who had spoken against me-asws’. I said, ‘It is like that, O Amir Al-Momineen-asws!’ He-asws said: ‘Raise your-ra head!’ I-ra raised my-ra head, and there, I was with two doves having met’.
فَقَالَ لِي يَا عَمَّارُ أَ تَدْرِي مَا تَقُولُ إِحْدَاهُمَا لِلْأُخْرَى فَقُلْتُ لَا وَ عَيْشِكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ تَقُولُ الْأُنْثَى لِلذَّكَرِ أَنْتَ اسْتَبْدَلْتَ بِي غَيْرِي وَ هَجَرْتَنِي وَ أَخَذْتَ سِوَايَ وَ هُوَ يَحْلِفُ لَهَا وَ يَقُولُ مَا فَعَلْتُ ذَلِكَ وَ هِيَ تَقُولُ مَا أُصَدِّقُكَ
He-asws said to me-ra: ‘O Ammar-ra! Do you-ra know what one of them is saying to the other?’ I-ra said, ‘No, by your-asws life, O Amir Al-Momineen-asws!’ He-asws said: ‘The female is said to the male, ‘You have replaced me with someone else and fled from me and have taken (a wife) besides me’, and he swore to her and said, ‘I have not done that’. And she said, ‘I will not ratify you’.
فَقَالَ لَهَا وَ حَقِّ هَذَا الْقَاعِدِ فِي هَذَا الْجَامِعِ مَا اسْتَبْدَلْتُ بِكِ سِوَاكِ وَ لَا أَخَذْتُ غَيْرَكِ فَهَمَّتْ أَنْ تُكَذِّبَهُ فَقُلْتُ لَهَا صَدِّقِيهِ صَدِّقِيهِ
He said to her, ‘By the right of this seated one in this central Masjid! I have neither replaced you with someone besides you, nor have I taken other than you’. She thought of belying him, so I-asws said to her: ‘Ratify him! Ratify him!’’
قَالَ عَمَّارٌ يَا أَمِيرَ الْمُؤْمِنِينَ مَا عَلِمْتُ أَحَداً يَعْلَمُ مَنْطِقَ الطَّيْرِ إِلَّا سُلَيْمَانَ بْنَ دَاوُدَ ع- فَقَالَ لَهُ يَا عَمَّارُ وَ اللَّهِ إِنَّ سُلَيْمَانَ بْنَ دَاوُدَ ع- سَأَلَ اللَّهَ تَعَالَى بِنَا أَهْلَ الْبَيْتِ حَتَّى عُلِّمَ مَنْطِقَ الطَّيْرِ
Ammar-ra said, ‘O Amir Al-Momineen-asws! I do not know of anyone who knows the talk of birds except Suleyman-as Bin Dawood-as’. He-asws said to him-ra: ‘O Ammar-ra! By Allah-azwj! Suleyman-as Bin Dawood-as had asked Allah-azwj the Exalted through us-asws, People-asws of the Household, until He-azwj was Taught the speech of bird’’.[44]
باب 118 أسلحته و ملابسه و مراكبه و لوائه و سائر ما يتعلق به صلوات الله عليه من أشباه ذلك
CHAPTER 118 – HIS-asws WEAPONS, AND HIS-asws CLOTHING, AND HIS-asws RIDING ANIMAL, AND HIS-asws FLAG, AND REST OF WHAT IS LINKED TO WITH HIM-asws, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws, FROM WHAT RESEMBLES THAT
1- قب، المناقب لابن شهرآشوب تَفْسِيرُ السُّدِّيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى وَ أَنْزَلْنَا الْحَدِيدَ قَالَ أَنْزَلَ اللَّهُ آدَمَ مِنَ الْجَنَّةِ مَعَهُ ذُو الْفَقَارِ خَلَقَ مِنْ وَرَقِ آسِ الْجَنَّةِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub, (and), ‘Tafseer’ of Al Sudy, from Abu Salih, from Ibn Abbas,
‘Regarding Words of the Exalted: And We Sent down the iron [57:25]. He said, ‘Allah-azwj Sent Adam-as down from the Paradise, with him-as was (the sword) Zulfiqar having been Created from a leaf of maple of Paradise.
ثُمَّ قَالَ فِيهِ بَأْسٌ شَدِيدٌ فَكَانَ بِهِ يُحَارِبُ آدَمُ أَعْدَاءَهُ مِنَ الْجِنِّ وَ الشَّيَاطِينِ وَ كَانَ عَلَيْهِ مَكْتُوباً لَا يَزَالُ أَنْبِيَائِي يُحَارِبُونَ بِهِ نَبِيٌّ بَعْدَ نَبِيٍّ وَ صِدِّيقٌ بَعْدَ صِدِّيقٍ حَتَّى يَرِثَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَيُحَارِبَ بِهِ عَنِ النَّبِيِّ الْأُمِّيِ
Then He-azwj Said: ‘wherein is severe violence – Adam-as used to fight against his-as enemies with it, from the Jinn and the Satans-la. And there was inscribed upon it: “My-azwj Prophets-as will not cease to fight with it, Prophet-as after Prophet-as, and truthful after truthful” – until Amir Al-Momineen-asws inherited it, so he-asws fought with it on behalf of the Ummy Prophet-saww.
وَ مَنافِعُ لِلنَّاسِ لِمُحَمَّدٍ ص وَ عَلِيٍ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ مَنِيعٌ مِنَ النَّقِمَةِ بِالْكُفَّارِ بِعَلِيِّ بْنِ أَبِي طَالِبٍ ع.
and benefits for the people, – to Muhammad-saww and Ali-asws – Surely Allah is Strong, Mighty [57:25] – Protecting from the vengeance with the Kafirs by Ali-asws Bin Abu Talib-asws’’.[45]
وَ قَدْ رَوَى كَافَّةُ أَصْحَابِنَا أَنَّ الْمُرَادَ بِهَذِهِ الْآيَةِ ذُو الْفَقَارِ أُنْزِلَ مِنَ السَّمَاءِ عَلَى النَّبِيِّ ص فَأَعْطَاهُ عَلِيّاً-
And it is reported by all of our companions,
‘The intended with this Verse is Zulfiqar having descended from the sky unto the Prophet-saww, so he-saww gave it to Ali-asws.
وَ سُئِلَ الرِّضَا ع مِنْ أَيْنَ هُوَ فَقَالَ هَبَطَ بِهِ جَبْرَئِيلُ مِنَ السَّمَاءِ وَ كَانَ حُلِيُّهُ مِنْ فِضَّةٍ وَ هُوَ عِنْدِي
And Al-Reza-asws was asked, ‘Where is it from?’ He-asws said: ‘Jibraeel-as had descended with it from the sky, and its appearance is of silver, and it is in my-asws possession’.
وَ قِيلَ أُمِرَ جَبْرَئِيلُ ع أَنْ يَتَّخِذَ مِنْ صَنَمٍ حَدِيدٍ فِي الْيَمَنِ فَذَهَبَ عَلِيٌّ وَ كَسَرَهُ فَاتُّخِذَ مِنْهُ سَيْفَانِ مِخْدَمٌ وَ ذُو الْفَقَارِ وَ طَبَعَهُمَا عُمَيْرٌ الصَّيْقَلُ
And it is said Jibraeel-as was Commanded to take an iron idol from Al-Yemen. Ali-asws went and broke it and took (forged) two swords from it (called) ‘Mikhdam’ and’ Zulfiqar’, and these were forged by Umeyr Al-Sayqal.
وَ قِيلَ صَارَ إِلَيْهِ يَوْمَ بَدْرٍ أَخَذَهُ مِنَ الْعَاصِ بْنِ مُنَبِّهٍ السَّهْمِيِّ وَ قَدْ قَتَلَهُ وَ قِيلَ كَانَ مِنْ هَدَايَا بِلْقِيسَ إِلَى سُلَيْمَانَ وَ قِيلَ أَخَذَهُ مِنْ مُنَبِّهِ بْنِ الْحَجَّاجِ السَّهْمِيِّ- فِي غَزَاةِ بَنِي الْمُصْطَلِقِ بَعْدَ أَنْ قَتَلَهُ
And it is said, ‘It came to him-asws on the Day of Badr, from Al-Aas Munabbih Al-Sahmy, and he-asws had killed him’. And it is said, ‘It was from the gifts by Bilqees to Suleyman-as’. And it is said, ‘He-asws had taken it from Munabbih Bin Al-Hajjaj Al-Sahmy in the battle of the clan of Al-Mustaliq after having killed him.
وَ قِيلَ كَانَ سَعَفَ نَخْلٍ نَفَثَ فِيهِ النَّبِيُّ ص فَصَارَ سَيْفاً وَ قِيلَ صَارَ إِلَى النَّبِيِّ ص يَوْمَ بَدْرٍ فَأَعْطَاهُ عَلِيّاً- ثُمَّ كَانَ مَعَ الْحَسَنِ ثُمَّ مَعَ الْحُسَيْنِ إِلَى أَنْ بَلَغَ الْمَهْدِيَّ ع.
And it is said, ‘It was a branch of a palm tree. The Prophet-saww blew in it, so it became a sword’. And it is said, ‘It came to the Prophet-saww on the day of Badr, so he-saww have it to Ali-asws. Then it was with Al-Hassan-asws, then with Al-Husayn-asws, until it reached Al-Mahdi-asws’’.[46]
سُئِلَ الصَّادِقُ ع لِمَ سُمِّيَ ذُو الْفَقَارِ فَقَالَ إِنَّمَا سُمِّيَ ذُو الْفَقَارِ لِأَنَّهُ مَا ضَرَبَ بِهِ أَمِيرُ الْمُؤْمِنِينَ أَحَداً إِلَّا افْتَقَرَ فِي الدُّنْيَا مِنَ الْحَيَاةِ وَ فِي الْآخِرَةِ مِنَ الْجَنَّةِ.
Al-Sadiq-asws was asked, ‘Why was Zulfiqar named as such?’ He-asws said; ‘But rather Zulfiqar was named as such because Amir Al-Momineen-asws did not strike anyone except he became devoid of life in the world and devoid of Paradise in the Hereafter’’.[47]
عَلَّانٌ الْكُلَيْنِيُّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا سُمِّيَ سَيْفُ أَمِيرِ الْمُؤْمِنِينَ ع ذُو الْفَقَارِ- لِأَنَّهُ كَانَ فِي وَسَطِهِ خَطَّةٌ فِي طُولِهِ مُشَبَّهَةٌ بِفَقَارِ الظَّهْرِ وَ زَعَمَ الْأَصْمَعِيُّ أَنَّهُ كَانَ فِيهِ ثَمَانِيَ عَشْرَةَ فَقَارَةً.
Allan Al-Kulayni raising it to, Abu Abdullah-asws having said: ‘But rather, the sword of Amir Al-Momineen-asws was named as Zulfiqar because there was a line along its length resembling ‘Fiqar’ (backbone) of the back, and Al-Asmaie claimed that there were eighteen lines in it’’.[48]
تَارِيخُ أَبِي يَعْقُوبَ كَانَ طُولُهُ سَبْعَةَ أَشْبَارٍ وَ عَرْضُهُ شِبْرٌ فِي وَسَطِهِ كَالْفَقَارِ.
(The book) ‘Tareekh’ of Abu Yaqoub, ‘Its length was of seven palms width, and with width was one palm’s width, and its middle was like the backbone’’.[49]
أَبُو عَبْدِ اللَّهِ ع نَظَرَ رَسُولُ اللَّهِ ص إِلَى جَبْرَئِيلَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ عَلَى كُرْسِيٍّ مِنْ ذَهَبٍ وَ هُوَ يَقُولُ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ.
Abu Abdullah-asws: ‘Rasool-Allah-saww looked at Jibraeel-as being between the sky and the earth (sitting) upon a chair of gold, and he-as was saying: ‘There is no sword like Zulfiqar and there is no youth like Ali-asws’’.[50]
الْقَاضِي أَبُو بَكْرٍ الْجِعَابِيُّ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع نَادَى مَلَكٌ مِنَ السَّمَاءِ يَوْمَ أُحُدٍ يُقَالُ لَهُ رِضْوَانُ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ.
The judge Abu Bakr Al-Jiaby, by his chain, from Al-Sadiq-asws: ‘An Angel called Rizwan called out from the sky on the day of Ohad: ‘There is no sword except Zulfiqar and there is no youth except Ali-asws’’.[51]
وَ مِثْلُهُ فِي إِرْشَادِ الْمُفِيدِ وَ أَمَالِي الطُّوسِيِّ عَنْ عِكْرِمَةَ وَ أَبِي رَافِعٍ وَ قَدْ رَوَاهُ السَّمْعَانِيُّ فِي فَضَائِلِ الصَّحَابَةِ وَ ابْنُ بَطَّةَ فِي الْإِبَانَةِ إِلَّا أَنَّهُمَا قَالا يَوْمَ بَدْرٍ-.
And similar to it is in (the books) ‘Irshad Al-Quloob’, and ‘Amali’ of Al-Tusi – From Ikrimah (son of Abu Jahl-la), and Abu Rafie, and Al-Sam’any has reported it in ‘Fazaail Al Sahabah’, and Ibn Battah in ‘Al Ibanah’, except that they both said, ‘It was the day of Badr’’.[52]
دِرْعُهُ ع رَآهُ قَيْسُ بْنُ سَعْدٍ الْهَمْدَانِيُ فِي الْحَرْبِ وَ عَلَيْهِ ثَوْبَانِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي مِثْلِ هَذَا الْمَوْضِعِ
His-asws armour –
It is reported by Qays Bin Sa’ad Al-Hamdany saw him-asws in the war and upon him-asws, there were two clothes upon him-asws. He said, ‘O Amir Al-Momineen-asws! (You-asws are dressed like this) in the like of this place?’
فَقَالَ نَعَمْ يَا قَيْسُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ إِلَّا وَ لَهُ مِنَ اللَّهِ حَافِظٌ وَ وَاقِيَةٌ مَلَكَانِ يَحْفَظَانِهِ مِنْ أَنْ يَسْقُطَ مِنْ رَأْسِ جَبَلٍ أَوْ يَقَعَ فِي بِئْرٍ فَإِذَا نَزَلَ الْقَضَاءُ خَلَّيَا بَيْنَهُ وَ بَيْنَ كُلِّ شَيْءٍ
He-asws said: ‘Yes, O Qays! There is none from a servant except and from him there is a Protector and saver from Allah-azwj. Two Angels protect him from falling from the top of a mountain or falling into a well. When the Decree (of death) descends, they vacate between him and all things’.
وَ كَانَ مَكْتُوباً عَلَى دِرْعِهِ ع
| أَيَّ يَوْمَيَّ مِنَ الْمَوْتِ أَفِرُّ- | يَوْمَ لَا يُقَدَّرُ أَمْ يَوْمَ قُدِّرَ- | |
| يَوْمَ لَا يُقَدَّرُ لَا أَخْشَى الْوَغَى- | يَوْمَ قَدْ قُدِّرَ لَا يُغْنِي الْحَذَرُ- |
And it was inscribed upon his-asws armour (a couplet): ‘Which day of my-asws death shall I flee from – a day not determined, or a day determined. A day not determined, I do not fear the death. A day determined, the caution cannot benefit’.
وَ رُوِيَ أَنَّ دِرْعَهُ ع كَانَتْ لَا قَبَّ لَهَا أَيْ لَا ظَهْرَ لَهَا فَقِيلَ فِي ذَلِكَ فَقَالَ إِنْ وَلَّيْتُ فَلَا وَأَلْتُ أَيْ نَجَوْتُ
And it is reported that his-asws armour was such, there was no cover for it, i.e., no back part for it. It was said regarding that. He-asws said: ‘If I-asws were to turn around, I-asws will not be turned around from, i.e., saved’’.
وَ كَانَ لَهُ مِثْلَ الدَّرَاهِمِ سَائِلٌ عَلَى ظَهْرِهِ فِي الدِّرْعِ كَالسَّطْرِ إِذَا سُطِرَ مَرْكُوبُهُ ع بَغْلَةٌ بَيْضَاءٌ يُقَالُ لَهَا دُلْدُلٌ أَعْطَاهُ رَسُولُ اللَّهِ ص وَ إِنَّمَا سُمِّيَتْ دُلْدُلٌ لِأَنَّ النَّبِيَّ ص لَمَّا انْهَزَمَ الْمُسْلِمُونَ يَوْمَ حُنَيْنٍ قَالَ دُلْدُلْ فَوَضَعَتْ بَطْنَهَا عَلَى الْأَرْضِ فَأَخَذَ النَّبِيُّ ص حَفْنَةً مِنْ تُرَابٍ فَرَمَى بِهَا فِي وُجُوهِهِمْ
And there was for it like the Dirham (coin) flowing upon its back in the armour like the white line of his-asws riding mule, called ‘Duldul’. Rasool-Allah-saww had given it to him-asws. And rather Duldul was named as such because the Prophet-saww, when the Muslim had been defeated on the day of Hunayn, he-saww said: ‘Duldul!’ It placed its belly upon the ground. The Prophet-saww took a handful of soil and threw it in their faces.
ثُمَّ أَعْطَاهَا عَلِيّاً ع وَ ذَلِكَ دُونَ الْفَرَسِ وَ قِيلَ لَهُ لِمَ لَا تَرْكَبُ الْخَيْلَ وَ طِلَابُكَ كَثِيرٌ فَقَالَ الْخَيْلُ لِلطَّلَبِ وَ الْهَرَبِ وَ لَسْتُ أَطْلُبُ مُدْبِراً وَ لَا أَنْصَرِفُ عَنْ مُقْبِلٍ
Then he-saww gave it to Ali-asws, and that was besides the horse. It was said to him-asws, ‘Why did you-asws not ride the horse and the ones seeking (to kill) you-asws are many?’ He-asws said: ‘The horse is for the seeking (pursuit) and the war, and I-asws neither seek (pursue) one turning around, nor do I-asws turn away from a facing one’.
وَ فِي رِوَايَةٍ أَكِرُّ عَلَى مَنْ فَرَّ وَ لَا أَفِرُّ مِمَّنْ كَرَّ وَ الْبَغْلَةُ تُزْجِينِي أَيْ تَكْفِينِي.
And in a report: ‘I-asws (neither) attack upon the one fleeing, nor do I-asws flee from the one attacking, and the mule is okay for me-asws, i.e., suffices me-asws’’.[53]
فصل في لوائه و خاتمه ع
Detail regarding his-asws flag and his-asws ring
محمد الكسائي في المبتدإ إن أول حرب كانت بين بني آدم ما كان بين شيث و قابيل و ذلك أن الله تعالى أهدى إليه حلة بيضاء و رفعت الملائكة له راية بيضاء فسلسلت الملائكة لقابيل و حملوه إلى عين الشمس و مات فيها و صارت ذريته عبيد الشيث
Muhammad Al-Kasaie in (the book) ‘Al-Mubtada’ – ‘The first war which happened was between the sons of Adam-as, what happened between Shees-as and Qabeel-la, and that is because Allah-azwj the Exalted had Gifted a white garment to him-as, and the Angels raised a white flag for him-as. The Angels chained Qabeel-la and carried him-la to the Ayn Al-Shams and he-la died therein, and his-la offspring ended up being slaves of Al-Shees-as’.
و في الخبر أول من اتخذ الرايات إبراهيم الخليل ع.
And in a Hadeeth, the first one to take the flags was Ibrahim-as the Friend (of the Beneficent)’.
ابن أبي البختري و سائر أهل السير أنه كانت راية قريش و لواؤها جميعا بيدي قصي بن كلاب ثم لم تزل الراية في يدي عبد المطلب فلما بعث النبي ص أقرها في بني هاشم و دفعها إلى علي ع في أول غزاة حمل فيها و هي ودان
Ibn Abu Al-Bakhtari and rest of the people of the Seerah, ‘I was a flag of Qureysh, and all their flags were in the hand of Qusay Bin Kalab. Then the flag did not cease to be in the hand of Abdul Muttalib-as. When the Prophet-saww was Sent, he-saww settled them to be among the Clan of Hashim-as and hand them to Ali-asws in the first battle he-asws attacked in it, and it is a claim.
فلم تزل معه و كان اللواء يومئذ في عبد الدار فأعطاه النبي ص مصعب بن عمير فاستشهد يوم أحد فأخذها النبي ص و دفعها إلى علي ع فجمع يومئذ له الراية و اللواء و هما أبيضان و ذكره الطبري في تاريخه و القشيري في تفسيره.
It did not cease to be with him-asws. And on that day to be among Abdul Dar. The Prophet-saww gave it to Mus’ab Bin Umeyr. He was martyred on the day of Ohad. The Prophet-saww took it and handed it to Ali-asws. So, on that day, there were gathered to him-asws, the banner and the flag, and they were both white. And Al-Tabari has mentioned it in his history, and Al-Qusheyri in his Tafseer’’.[54]
تنبيه المذكرين زيد بن علي عن آبائه ع كسرت زند علي ع يوم أحد و في يده لواء رسول الله ص فسقط اللواء من يده فتحاماه المسلمون أن يأخذوه فقال رسول الله ص فضعوه في يده الشمال فإنه صاحب لوائي في الدنيا و الآخرة.
(The book) ‘Tanbeeh Al-Muzkareen’ – Zayd son of Ali-asws (Bin Al-Husayn-asws) from his-asws forefathers: ‘A wrist of Ali-asws was broken on the day of Ohad, and in his-asws hand was the flag of Rasool-Allah-saww. So, the flag fell down from his-asws hand. The Muslims cheered, rushing to take it. Rasool-Allah-saww said: ‘Place it in his-asws left hand for he-asws is the bearer of my-saww flag in the world and the Hereafter’’.[55]
وَ فِي رِوَايَةِ غَيْرِهِ فَرَفَعَهُ وَ أَعْطَاهُ عَلِيّاً ع وَ قَالَ ص أَنْتَ صَاحِبُ رَايَتِي فِي الدُّنْيَا وَ الْآخِرَةِ.
And in another report, he-saww raised it and gave it to Ali-asws and he-saww said: ‘You-asws are the owner (bearer) of my-saww flag in the world and the Hereafter’’.[56]
المواعظ و الزواجر عن العسكري أن مالك بن دينار سأل سعيد بن جبير من كان صاحب لواء النبي ص قال علي بن أبي طالب.
(The book) ‘Al-Mawaiz Wa Al-Zawajir’ – From Al-Askari-asws, ‘Malik Bin Dinar asked Saeed Bin Jubeyr, ‘Who was the bearer of the flag of the Prophet-saww?’ He-asws said, ‘Ali-asws Bin Abu Talib-asws’’.[57]
عبد الله بن حنبل أنه لما سأل مالك بن دينار سعيد بن جبير عن ذلك قال فنظر إلي فقال كأنك رخي البال فغضبت و شكوت إلى القراء فقالوا إنك سألته و هو خائف من الحجاج و قد لاذ بالبيت فاسأله الآن فسألته فقال كان حاملها علي كان حاملها علي كذا سمعته من عبد الله بن عباس.
Abdullah Bin Hanbal, ‘When Malik Bin Dinar asked Saeed Bin Jubeyr about that, he looked at me and said, ‘It is as if you are of relaxed mind, and they complained to the readers (of the Quran). They said, ‘You have asked him, and he was fearful from Al-Hajjaj, and has resorted with the house. Ask him now’. I asked him, he said, ‘Ali-asws was carrying it! Ali-asws was carrying it! That is how I heard it from Abdullah Bin Abbas’’.[58]
تاريخ الطبري و البلاذري و صحيحي المسلم و البخاري أنه لما أراد النبي ص أن يخرج إلى بدر اختار كل قوم راية فاختار حمزة حمراء و بنو أمية خضراء و علي بن أبي طالب ع صفراء و كانت راية النبي ص بيضاء فأعطاها عليا يوم خيبر لما قال لأعطين الراية غدا رجلا الخبر
(The books) ‘Tareekh’ of Al-Tabari, and Al-Balazuri, and ‘Saheehs’ of Al Muslim and Al-Bukhari –
‘When the Prophet-saww intended to go out to Badr, he-saww gave every people a choice of a flag. Hamza-asws chose red, and the clan of Umayya (chose) green, and Ali-asws Bin Abu Talib-asws (chose) yellow, and the flag of the Prophet-saww was white. He-saww gave it to Ali-asws on the day of Khyber when he-saww had said: ‘I-saww shall be giving the flag tomorrow to a man’ – the Hadeeth.
و كان النبي ص عقد لحمزة و لعبيدة بن الحارث و لسعد بن أبي وقاص ألوية بيضاء.
And the Prophet-saww had tied it for Hamza-asws, and for Ubeyda Bin Al-Haris. And for Sa’ad Bin Abu Waqas, white flags.
و كان مكتوبا على علم أمير المؤمنين ع
| الحرب إن باشرتها فلا يكن منك الفشل | و اصبر على أهوالها لا موت إلا بالأجل. |
And it was inscribed upon the flagpole of Amir Al-Momineen-asws (a couplet): ‘The war, when it starts, so do not let the sluggishness happen from you, and be patient upon its horrors. There is no death except with the (decreed) term’’.
و على رايته ع
| هذا علي و الهدى يقوده | من خير فتيان قريش عوده |
And upon his-asws flag: ‘This is Ali-asws and the guidance is guiding him-asws, being from the good youths ones of Qureysh returning it’’.[59] (A non-Shia source)
و- حدثني ابن كادش في تكذيب العصابة العلوية في ادعائهم الإمامة النبوية أن النبي ص رأى العباس في ثوبين أبيضين فقال إنه لأبيض الثوبين و هذا جبرئيل يخبرني أن ولده يلبسون السواد.
And it is narrated to me by Ibn Kadish in belying the Alawite group in their claiming the Imamate of the Prophet-hood, ‘The Prophet-saww saw Al-Abbas in two white clothes. He-saww said: ‘He is in two white clothes and this here is Jibraeel-as informing me-saww that his children (Abbasides) would be wearing the black’’.[60]
عبد الله بن أحمد بن حنبل في كتاب صفين أنه نشر عمرو بن العاص في يوم صفين راية سوداء الخبر.
Abdullah Bin Ahmad Bin Hanbal in ‘Kitab Siffeen’ – ‘Amro Bin Al-Aas had raised the black flag on the day of Siffeen’ – the Hadeeth’’.[61]
وَ فِي أَخْبَارِ دِمَشْقَ عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ قَالَ ثَوْبَانُ قَالَ النَّبِيُّ ص يَكُونُ لِبَنِي الْعَبَّاسِ رَايَتَانِ مَرْكَزُهُمَا كُفْرٌ وَ أَعْلَاهُمَا ضَلَالَةٌ إِنْ أَدْرَكْتَهَا يَا ثَوْبَانُ فَلَا تَسْتَظِلَّ بِظِلِّهِمَا.
And in (the book) ‘Akhbar Dimashq’ – From Abu Al-Husayn Muhammad Bin Abdullah Al Razy who said, ‘Sowban said,
‘The Prophet-saww said: ‘There will happen to be two flags for the clan of Abbas (Abbasides). Their centre would be Kufr and their top would be straying. If you were to come across these, O Sowban, so do be shaded by their shades’’.[62]
أبي بن كعب أول الرايات السود نصر و أوسطها غدر و آخرها كفر فمن أعانهم كان كمن أعان فرعون على موسى.
Ubayy Bin Ka’ab, ‘(He-saww said): ‘The beginning of the black flags of victory, and they middle would be treachery, and their last one would be Kufr. The one who assists them, would be like the one assisting Pharaoh-la against Musa-as’’.[63]
تَارِيخُ بَغْدَادَ قَالَ أَبُو هُرَيْرَةَ قَالَ النَّبِيُّ ص إِذَا أَقْبَلَتِ الرَّايَاتُ السُّودُ مِنْ قِبَلِ الْمَشْرِقِ فَإِنَّ أَوَّلَهَا فِتْنَةٌ وَ أَوْسَطَهَا هَرْجٌ وَ آخِرَهَا ضَلَالَةٌ.
(The book) ‘Tareekh Baghdad’ – Abu Hureyra said,
‘The Prophet-saww said: ‘When the black flags come from the direction of the east, its beginning would be Fitna, and its middle would be trouble, and its end would be straying’’.[64]
أخبار الدمشق عن النبي ص أبو أمامة في خبر أولها منشور و آخرها مثبور.
(The book) ‘Akhbar Al-Dimashq’ – From the Prophet-saww, Abu Amama in a Hadeeth: ‘Its beginning is publicity, and its end is ruination’’.[65]
تاريخ الطبري إن إبراهيم الإمام أنفذ إلى أبي مسلم لواء النصرة و ظل السحاب و كان أبيض طوله أربعة عشر ذراعا مكتوب عليها بالحبر أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَ إِنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ
Tareekh Al-Tabari – Ibrahim Al-Imam tied Abu Muslim a banner of victory and a shade of cloud, and it was white. Its length was of fourteen cubits. There was written upon it with ink: There is Permission (to fight) for those who are fought against because they are oppressed, and surely Allah is Able upon Helping them [22:39].
فأمر أبو مسلم غلامه أرقم أن يتحول بكل لون من الثياب فلما لبس السواد قال معه هيبة فاختاره خلافا لبني أمية و هيبة للناظر و كانوا يقولون هذا السواد حداد آل محمد ص و شهداء كربلاء و زيد و يحيى ..
Abu Muslim ordered his slave Arqam to change into every colour of the clothes. When he wore the black, he said, ‘There is awe with him’. So, he chose it in opposition to the clan of Umayya and the awe to the beholder, and they were saying, ‘This black is a mourning for the Progeny-asws of Muhammad-saww and the martyrs of Karbala, and Zayd and Yahya…’’.[66]
خاتمه ع
His-asws ring –
سَلْمَانُ الْفَارِسِيُّ عَنِ النَّبِيِّ ص قَالَ: يَا عَلِيُّ تَخَتَّمْ بِالْعَقِيقِ تَكُنْ مِنَ الْمُقَرَّبِينَ قَالَ يَا رَسُولَ اللَّهِ وَ مَا الْمُقَرَّبُونَ قَالَ جَبْرَائِيلُ وَ مِيكَائِيلُ قَالَ فَبِمَ أَتَخَتَّمُ يَا رَسُولَ اللَّهِ قَالَ بِالْعَقِيقِ الْأَحْمَرِ.
Salman Al-Farsi-ra, from the Prophet-saww having said: ‘O Ali-asws! Wear the ring with the agate you-asws will be from the ones of Proximity’. He-ra said: ‘O Rasool-Allah-saww! And who are the ones of Proximity?’ He-saww said: ‘Jibraeel-as and Mikaeel-as’. He-asws said: ‘So, by what should I-asws be wearing?’ He-saww said: ‘The red agate’’.[67]
ابْنُ عَبَّاسٍ وَ صَعْصَعَةُ وَ عَائِشَةُ أَنَّهُ هَبَطَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ رَبِّي يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ الْبَسْ خَاتَمَكَ بِيَمِينِكَ وَ اجْعَلْ فَصَّهُ عَقِيقاً وَ قُلْ لِابْنِ عَمِّكَ يَلْبَسْ خَاتَمَهُ بِيَمِينِهِ وَ يَجْعَلْ فَصَّهُ عَقِيقاً
Ibn Abbas and Sa’sa and Ayesha,
‘Jibraeel-as came down unto Rasool-Allah-saww. He-as said: ‘O Muhammad-saww! My-as Lord-azwj Conveys the Greetings to you-saww and Says to you-saww: “Wear your-saww ring in your-saww right hand and Make its stone to be agate and say to the son-asws of your-saww uncle-as to wear his-asws ring in his-asws right hand and make its stone to be agate’.
فَقَالَ عَلِيٌّ يَا رَسُولَ اللَّهِ وَ مَا الْعَقِيقُ قَالَ الْعَقِيقُ جَبَلٌ فِي الْيَمَنِ وَ الْخَبَرُ مَذْكُورٌ فِي فَضْلِ الْمِيثَاقِ.
Ali-asws said: ‘O Rasool-Allah-saww! And what is the agate?’ He-saww said: ‘The agate is a mountain in Al-Yemen’ – and the Hadeeth is well-known in the merits of the Covenant’’.[68]
زِيَادٌ الْقَنْدِيُّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ النَّبِيُّ ص لَمَّا كَلَّمَ اللَّهُ مُوسَى بْنَ عِمْرَانَ عَلَى جَبَلِ طُورِ سَيْنَاءَ اطَّلَعَ عَلَى الْأَرْضِ اطِّلَاعَةً فَخَلَقَ مِنْ نُورِ وَجْهِهِ الْعَقِيقَ وَ قَالَ أَقْسَمْتُ عَلَى نَفْسِي أَنْ لَا أُعَذِّبَ كَفَّ لَابِسِكَ إِذَا تَوَلَّى عَلِيّاً ع بِالنَّارِ.
Ziyad Al Qandy,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws: ‘The Prophet-saww said: ‘When Allah-azwj Spoke to Musa-as Bin Imran-as upon mount Toor of Sinai, He-azwj Considered upon the earth with a Notification. He-azwj Created the agate from the Noor of His-azwj Face and Said: “I-azwj Swear upon myself that I-azwj will not Punish with the Fire any palm which wears you (agate) when it befriends Ali-asws’’.[69]
ابن عباس و السدي كان لأمير المؤمنين ع أربعة خواتيم ياقوت لنبله فيروزج لنصره حديد صيني لقوته عقيق لحرزه.
Ibn Abbas and Al-Sudy – ‘Amir Al-Momineen-asws had four rings – ruby for his-asws intelligence, turquoise for his-asws victory, and Hadeed Siny (Chinese iron) for his-asws strength, agate for his-asws protection’’.[70]
1- صَحِيحُ الْبُخَارِيِّ وَ شَمَائِلُ التِّرْمِذِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ وَ جَامِعُ الْبَيْهَقِيِّ عَنْ جَابِرٍ وَ عَنْ أَنَسٍ وَ تَخَتُّمُ عَبْدِ الرَّحْمَنِ السُّلَمِيِّ عَنِ ابْنِ الْمُسَيَّبِ عَنْ زَيْنِ الْعَابِدِينَ عَنْ أَبِيهِ ع
(The books) ‘Saheeh’ of Al Bukhari, and ‘Shamail’ of Al Tirmizi, from Abdullah Bin Ja’far, and ‘Jamie’ Al Bayhaqi, from Jabir, and from Anas and ‘Takhtam) of Abdul Rahman Al Sulamy, from Ibn Al Musayyab – from Zayn Al-Abideen-asws, from his-asws father-asws’
وَ تَخَتُّمُ مُحَمَّدِ بْنِ يَحْيَى بْنِ الْمُحْتَسِبِ عَنْ هَاشِمِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ وَ عَنْ جَعْفَرِ بْنِ الزُّبَيْرِ عَنِ الْقَاسِمِ عَنْ أَبِي أُمَامَةَ وَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنْ أَنَسٍ وَ عَنْ جَابِرٍ كُلِّهِمْ عَنِ النَّبِيِّ ص أَنَّهُ كَانَ ص يَتَخَتَّمُ فِي يَمِينِهِ وَ زَادَ بَعْضُهُمْ فِي الرِّوَايَةِ وَ قُبِضَ وَ الْخَاتَمُ فِي يَمِينِهِ.
And ‘Takhtam’ of Muhammad Bin Yahya Bin Al Muhtasib, from hashim Bin Urwah, from his father, from Ayesha, and from Ja’far Bin Al Zubeyr, from Al Qasim, from Abu Umama, and from Nafie, from Ibn Umar, from Anas, and from Jabir, all of them,
‘From the Prophet-saww, he-saww used to wear the ring in his-saww right hand’. And one of them added in the report, ‘And he-saww grabbed and wore the ring in his-saww right hand’’.[71]
و قال أبو أمامة كان النبي ص يجعل خاتمه في يمينه.
And Abu Umama said, ‘The Prophet-saww used to make his-saww ring to be in his-saww right hand’’.[72]
عكرمة و الضحاك عن ابن عباس أنه كان النبي ص يتختم في اليد اليمنى.
Ikrimah (Bin Abu Jahl-la), and Al-Zahaak, from Ibn Abbas, ‘The Prophet-saww used to wear the ring in the right hand’’.[73]
الصَّعْقَبُ بْنُ زُهَيْرٍ أَنَّهُ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ التَّخَتُّمِ فِي الْيَمِينِ فَقَالَ ع إِنَّهُ لَمَّا أَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا الْآيَةَ قَالَ جَبْرَئِيلُ ع يَا رَسُولَ اللَّهِ مَا مِنْ نَبِيٍّ إِلَّا وَ أَنَا بَشِيرُهُ وَ نَذِيرُهُ فَمَا افْتَخَرْتُ بِأَحَدٍ مِنَ الْأَنْبِيَاءِ إِلَّا بِكُمْ أَهْلَ الْبَيْتِ
Al Sa’qab Bin Zuheyr –
Amir Al-Momineen-asws was asked about wearing the ring in the right hand. He-asws said: ‘When Allah-azwj Revealed unto His-azwj Prophet-saww: then say: ‘Come, let us call our sons and your sons, [3:61] – the Verse. Jibraeel-as said: ‘O Rasool-Allah-saww! There is none from a Prophet-as except and I-as give him-as glad tidings and warn him-as. I-as have not prided with anyone from the Prophets-as except with you People-asws of the Household’.
فَقَالَ النَّبِيُّ ص يَا جَبْرَئِيلُ أَنْتَ مِنَّا فَقَالَ جَبْرَئِيلُ أَنَا مِنْكُمْ فَقَالَ رَسُولُ اللَّهِ ص أَنْتَ مِنَّا يَا جَبْرَئِيلُ فَقَالَ يَا رَسُولَ اللَّهِ بَيِّنْ لِي لِيَكُونَ لِي فَرَجٌ لِأُمَّتِكَ
The Prophet-saww said: ‘O Jibraeel-as! Are you-as from us-asws!’ Jibraeel-as said: ‘I-as am from you-asws all’. Rasool-Allah-saww said: ‘Are you-as, from us-asws, O Jibraeel-as?’ He-as said: ‘O Rasool-Allah-saww! Explain to me-saww (something) for it to become for me-as a relief for your-saww community’.
فَأَخَذَ النَّبِيُّ ص خَاتَمَهُ بِشِمَالِهِ فَقَالَ أَنَا رَسُولُ اللَّهِ أَوَّلُكُمْ وَ ثَانِيكُمْ عَلِيٌّ- وَ ثَالِثُكُمْ فَاطِمَةُ وَ رَابِعُكُمُ الْحَسَنُ وَ خَامِسُكُمُ الْحُسَيْنُ- وَ سَادِسُكُمْ جَبْرَئِيلُ وَ جَعَلَ خَاتَمَهُ فِي إِصْبَعِهِ الْيُمْنَى
The Prophet-saww grabbed his-saww ring in his-saww left. He-saww said: ‘I-saww am a Rasool-saww of Allah-azwj, your first, and your second is Ali-asws, and your third is (Syeda) Fatima-asws, and your fourth is Al-Hassan-asws, and your fifth is Al-Husayn-asws, and your sixth is Jibraeel-as!’ And he-saww made his-saww ring in his-saww right finger.
فَقَالَ أَنْتَ سَادِسُنَا يَا جَبْرَئِيلُ فَقَالَ جَبْرَئِيلُ يَا رَسُولَ اللَّهِ مَا مِنْ أَحَدٍ تَخَتَّمَ فِي يَمِينِهِ وَ أَرَادَ بِذَلِكَ سُنَّتَكَ وَ رَأَيْتُهُ يَوْمَ الْقِيَامَةِ مُتَحَيِّراً إِلَّا أَخَذْتُ بِيَدِهِ وَ أَوْصَلْتُهُ إِلَيْكَ وَ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع.
He-saww said: ‘You-as are our-asws sixth, O Jibraeel-as!’ Jibraeel-as said: ‘O Rasool-Allah-saww! There is no one who would wear a ring in his right hand and intends (following) your-saww Sunnah, and I-as see him baffled on the Day of Qiyamah, except I-as hold his hand and connect him to you-saww and to Amir Al-Momineen Ali-asws Bin Abu Talib-asws’’.[74]
2- يف، الطرائف ابْنُ الْمَغَازِلِيِّ بِإِسْنَادِهِ إِلَى النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ الْمُنَادِيَ نَادَى يَوْمَ أُحُدٍ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ.
(The book) ‘Al Taraif’ of Ibn Al Maghazily, by his chain,
‘To the Prophet-saww having said: ‘A caller called out on the day of Ohad: ‘There is no sword except Zulfiqar and there is no youth except Ali-asws!’’[75]
وَ رَوَى أَيْضاً أَنَّ الْمُنَادِيَ كَانَ قَدْ نَادَى بِذَلِكَ يَوْمَ الْبَدْرِ.
And it is reported as well – ‘The caller had called out with that on the day of Badr’’.[76]
وَ رَوَى أَيْضاً بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: نَادَى مَلَكٌ مِنَ السَّمَاءِ يَوْمَ بَدْرٍ وَ يُقَالُ لَهُ رِضْوَانُ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌ.
And it is reported as well, by his chain to,
‘Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘And Angel called out from the sky on the day of Badr, and he is called Rizwan: ‘There is no sword except Zulfiqar and there is no youth except Ali-asws’’.[77]
3- قب، المناقب لابن شهرآشوب كَانَ لَهُ ع بَغْلَةٌ يُقَالُ لَهُ الشَّهْبَاءُ وَ دُلْدُلٌ أَهْدَاهَا إِلَيْهِ النَّبِيُّ ص.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘There were mules for him-asws called ‘Al-Shahba’a’ and ‘Duldul’. These were gifted to him-asws by the Prophet-saww’’.[78]
4- كا، الكافي حُمَيْدٌ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنِ الطَّاطَرِيِّ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبَانٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَلِيٌّ ع شَدَّ عَلَى بَطْنِهِ يَوْمَ الْجَمَلِ بِعِقَالٍ أَبْرَقَ نَزَلَ بِهِ جَبْرَئِيلُ مِنَ السَّمَاءِ وَ كَانَ النَّبِيُّ ص يَشُدُّ بِهِ عَلَى بَطْنِهِ إِذَا لَبِسَ الدِّرْعَ.
(The book) ‘Al Kafi’ – Humeyd, from Ubeydullah Al Dihqan, from Al Tatary, from Muhammad Bin Ziyad, from Aban, from Yaqoub Bin Shueyb,
‘From Abu Abdullah-asws having said: ‘Ali-asws tied a head band upon his-asws belly on the day of the camel Jibraeel-as had descended with from the sky, and the Prophet-saww used to tie with it upon his-saww belly whenever he-saww wore the armour’’.[79]
5- ن، عيون أخبار الرضا عليه السلام هَانِئُ بْنُ مُحَمَّدِ بْنِ مَحْمُودٍ الْعَبْدِيُّ عَنْ أَبِيهِ رَفَعَهُ عَنْ مُوسَى بْنِ جَعْفَرٍ ع فِيمَا نَاظَرَ بِهِ الرَّشِيدُ فِي تَفْضِيلِ الْعِتْرَةِ- قَالَ ع إِنَّ الْعُلَمَاءَ قَدْ أَجْمَعُوا عَلَى أَنَّ جَبْرَئِيلَ قَالَ يَوْمَ أُحُدٍ يَا مُحَمَّدُ إِنَّ هَذِهِ لَهِيَ الْمُوَاسَاةُ مِنْ عَلِيٍّ- قَالَ ص لِأَنَّهُ مِنِّي وَ أَنَا مِنْهُ قَالَ جَبْرَئِيلُ ع وَ أَنَا مِنْكُمَا يَا رَسُولَ اللَّهِ
(The book) ‘Uyoon Akhbar Al Reza-asws’ – Hany Bin Muhammad Bin Mahmoud Al Abdy, from his father, raising it,
‘From Musa-asws Bin Ja’far-asws: ‘Among what (the caliph) Al-Rusheyd debated with regarding the superiority of the family (of the Prophet-saww). He-asws said: ‘The scholars are united upon that Jibraeel-as had said on the day of Ohad: ‘O Muhammad-saww! This here, it is the consolation from Ali-asws’. He-saww had said: ‘Because he-asws is from me-saww and I-saww am from him-asws’. Jibraeel-as had said: ‘And I-as am from you-asws both, O Rasool-Allah-saww!’
ثُمَّ قَالَ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ فَكَانَ كَمَا مَدَحَ اللَّهُ عَزَّ وَ جَلَّ بِهِ خَلِيلَهُ ع إِذْ يَقُولُ فَتًى يَذْكُرُهُمْ يُقالُ لَهُ إِبْراهِيمُ إِنَّا مَعْشَرَ بَنِي عَمِّكَ نَفْتَخِرُ بِقَوْلِ جَبْرَئِيلَ ع إِنَّهُ مِنَّا.
Then he-as (Jibraeel-as) said: ‘There is no sword except Zulfiqar and there is no youth except Ali-asws!’ So, it happened like what Allah-azwj and Majestic has Praised His-azwj Friend (Ibrahim-as) when He-azwj Said: a youth called Ibrahim mentioning them’ [21:60]. We-asws, community of the clan of your uncle (Rasool-Allah-saww), we-asws pride with the words of Jibraeel-as, he-as is from us-asws’’.[80]
6- لي، الأمالي للصدوق مع، معاني الأخبار ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ ابْنِ يَزِيدَ وَ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: إِنَّ أَعْرَابِيّاً أَتَى رَسُولَ اللَّهِ فَخَرَجَ إِلَيْهِ فِي رِدَاءٍ مُمَشَّقٍ فَقَالَ يَا مُحَمَّدُ لَقَدْ خَرَجْتَ إِلَيَّ كَأَنَّكَ فَتًى
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’ani Al Akhbar’ – Ibn Idrees, from his father, from Ibn Abu Al Khattab, and Ibn Yazeed, and Muhammad Bin Abu Al Suhban, altogether from Ibn Abu Umeyr, from Aban Bin Usman,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘A Bedouin came to Rasool-Allah-saww. He-saww came out to him clad in extended armour. He said, ‘O Muhammad-saww! You-saww have come out to me as if you-saww are a youth!’
فَقَالَ ص نَعَمْ يَا أَعْرَابِيُّ أَنَا الْفَتَى ابْنُ الْفَتَى أَخُو الْفَتَى فَقَالَ يَا مُحَمَّدُ أَمَّا الْفَتَى فَنَعَمْ فَكَيْفَ ابْنُ الْفَتَى وَ أَخُو الْفَتَى
He-saww said: ‘Yes, O Bedouin! I-saww am a youth, son-saww of the youth, brother-saww of the youth’. He said, ‘O Muhammad-saww! As for the youth, so yes. How are you a son-saww of the youth, and brother-saww of the youth?’
فَقَالَ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ قالُوا سَمِعْنا فَتًى يَذْكُرُهُمْ يُقالُ لَهُ إِبْراهِيمُ- فَأَنَا ابْنُ إِبْرَاهِيمَ وَ أَمَّا أَخُو الْفَتَى فَإِنَّ مُنَادِياً نَادَى مِنَ السَّمَاءِ يَوْمَ أُحُدٍ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ- فَعَلِيٌّ أَخِي وَ أَنَا أَخُوهُ.
He-saww said: ‘Have you not heard Allah-azwj Mighty and Majestic Saying: They said, ‘We heard a youth called Ibrahim mentioning them’ [21:60]. I-saww am a son-saww of Ibrahim-as, and I-saww a brother-saww of the youth, for a caller had called out from the sky on the day of Ohad: ‘There is no sword except Zulfiqar and there is no youth except Ali-asws!’ So, Ali-asws is my-saww brother-asws, and I-saww am his-asws brother-saww’’.[81]
7- ع، علل الشرائع مع، معاني الأخبار ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّمَا سُمِّيَ سَيْفُ أَمِيرِ الْمُؤْمِنِينَ ع ذَا الْفَقَارِ لِأَنَّهُ كَانَ فِي وَسَطِهِ خَطَّةٌ فِي طُولِهِ فَشُبِّهَ بِفَقَارِ الظَّهْرِ فَسُمِّيَ ذَا الْفَقَارِ لِذَلِكَ وَ كَانَ سَيْفاً نَزَلَ بِهِ جَبْرَئِيلُ ع مِنَ السَّمَاءِ كَانَتْ حَلْقَتُهُ فِضَّةً وَ هُوَ الَّذِي نَادَى بِهِ مُنَادٍ مِنَ السَّمَاءِ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌ.
(The book) ‘Illal Al Sharaie’, (and) ‘Ma’ani Al Akhbar’ – Ibn Isam, from Al Kulayni, from Allan, raising it to,
‘Abu Abdullah-asws having said: ‘But rather the sword of Amir Al-Momineen-asws was named as Zulfiqar because there was a line in its middle in its length, so it resembled with the backbone of the back. So, it was name as Zulfiqar due to that, and it was a sword Jibraeel-as had descended with from the sky. Its ring was of silver, and it is which a caller had called out with from the sky: ‘There is no sword except Zulfiqar and there is not youth except Ali-asws’’.[82]
8- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْيَقْطِينِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ ذِي الْفَقَارِ سَيْفِ رَسُولِ اللَّهِ ص مِنْ أَيْنَ هُوَ فَقَالَ هَبَطَ بِهِ جَبْرَئِيلُ ع مِنَ السَّمَاءِ وَ كَانَ حِلْيَتُهُ مِنْ فِضَّةٍ وَ هُوَ عِنْدِي.
(The book) ‘Uyoon Akhbar Al Reza-asws, (and) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkal, from Muhammad Al Attar, from Al Yaqteeny, from Ahmad Bin Abdullah who said,
‘I asked Al-Reza-asws about Zulfiqar, sword of Rasool-Allah-saww, ‘Where is it from?’ He-asws said: ‘Jibraeel-as had come down with it from the sky, and it’s appearance was of silver, and it is in my-asws possession’’.[83]
9- ع، علل الشرائع الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْبَزَنْطِيِّ وَ ابْنِ أَبِي عُمَيْرٍ مَعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا كَانَ يَوْمُ أُحُدٍ انْهَزَمَ أَصْحَابُ رَسُولِ اللَّهِ ص حَتَّى لَمْ يَبْقَ مَعَهُ إِلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ أَبُو دُجَانَةَ- وَ كَانَ عَلِيٌّ ع كُلَّمَا حَمَلَتْ طَائِفَةٌ عَلَى رَسُولِ اللَّهِ ص اسْتَقْبَلَهُمْ وَ رَدَّهُمْ حَتَّى أَكْثَرَ فِيهِمُ الْقَتْلَ وَ الْجِرَاحَاتِ حَتَّى انْكَسَرَ سَيْفُهُ
(The book) ‘Al Illal Al Sharaie’ – Al Hamdany, from Ali, from his father, from Al Bazanty, and Ibn Abu Umeyr, both together from Aban Bin Usman,
From Abu Abdullah-asws having said: ‘When it was the day of Ohad, the companions of Rasool-Allah-saww were defeated until there did not remain anyone with him-saww except Ali-asws Bin Abu Talib-asws and Abu Dujana, and Ali-asws, every time a group attacked upon Rasool-Allah-saww, met them and repulsed them until most of them were killed and injured, until his-asws sword broke.
فَجَاءَ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ الرَّجُلَ يُقَاتِلُ بِسِلَاحِهِ وَ قَدِ انْكَسَرَ سَيْفِي فَأَعْطَاهُ ع سَيْفَهُ ذَا الْفَقَارِ فَمَا زَالَ يَدْفَعُ بِهِ عَنْ رَسُولِ اللَّهِ ص حَتَّى أُثِّرَ وَ أُنْكِرَ-
He-asws came to the Prophet-saww and said: ‘O Rasool-Allah-saww! The man can only fight with his sword, and my-asws sword is broken’. He-saww gave him-asws his-saww sword Zulfiqar. He-asws did not cease defending Rasool-Allah-saww with it until it was dented and bent.
فَنَزَلَ جَبْرَئِيلُ ع وَ قَالَ يَا مُحَمَّدُ إِنَّ هَذِهِ لَهِيَ الْمُوَاسَاةُ مِنْ عَلِيٍّ لَكَ فَقَالَ النَّبِيُّ ص إِنَّهُ مِنِّي وَ أَنَا مِنْهُ فَقَالَ جَبْرَئِيلُ ع وَ أَنَا مِنْكُمَا وَ سَمِعُوا دَوِيّاً مِنَ السَّمَاءِ لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌ.
Jibraeel-as descended and said: ‘O Muhammad-saww! This, it is the consolation from Ali-asws for you-saww’. The Prophet-saww said: ‘He-asws is from me-saww, and I-saww am from him-asws’. Jibraeel-as said: ‘And I-as am from you-asws both’, and a call was heard from the sky: ‘There is no sword except Zulfiqar, and there is no youth except Ali-asws’’.[84]
10- ع، علل الشرائع الدَّقَّاقُ وَ ابْنُ عِصَامٍ مَعاً عَنِ الْكُلَيْنِيِّ عَنِ الْقَاسِمِ بْنِ الْعَلَاءِ عَنْ إِسْمَاعِيلَ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنِ الثُّمَالِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ لِمَ سُمِّيَ سَيْفُ أَمِيرِ الْمُؤْمِنِينَ ع ذَا الْفَقَارِ فَقَالَ ع لِأَنَّهُ مَا ضُرِبَ بِهِ أَحَدٌ مِنْ خَلْقِ اللَّهِ إِلَّا أَفْقَرَهُ فِي هَذِهِ الدُّنْيَا مِنْ أَهْلِهِ وَ وُلْدِهِ وَ أَفْقَرَهُ فِي الْآخِرَةِ مِنَ الْجَنَّةِ.
(The book) ‘Illal Al Sharaie’ – Al-Daqqan and Ibn Isam, both together from Al Kulayni, from Al-Qasim Bin Al-A’ala, from Ismail Al-Fazary, from Muhammad Bin Jamhour Al-Ammy, from Ibn Abu Najran, from the one who mentioned it, from Al Sumali who said,
‘I asked Abu Ja’far-asws. I said, ‘O son-asws of Rasool-Allah-saww! Why was the sword of Amir Al-Momineen-asws named as Zulfiqar?’ He-asws said: ‘Because he-asws did not strike anyone from the creatures of Allah-azwj with it except he was impoverished (deprived) in this world from his family, and his children, and impoverished (deprived) in the Hereafter from the Paradise’’.[85]
11- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ عَنْ بِشْرِ بْنِ بَكْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ مَشِيخَتِهِ قَالَ: سَمِعَ يَوْمَ أُحُدٍ وَ قَدْ هَاجَتْ رِيحٌ عَاصِفٌ كَلَامُ هَاتِفٍ يَهْتِفُ وَ هُوَ يَقُولُ
| لَا سَيْفَ إِلَّا ذُو الْفَقَارِ وَ لَا فَتَى إِلَّا عَلِيٌّ- | وَ إِذَا نَدَبْتُمْ هَالِكاً فَابْكُوا الْوَفِيَ أَخَا الْوَفِيِّ. |
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ali Bin Muhammad Bin Malik, from Ahmad Bin Abdul Jabbar, from Bishr Bin Bakr, from Muhammad Bin Is’haq, from his elders who said,
‘A speech was heard on the day of Ohad, and the wind had blown with a storm, and caller called out and he was saying (a couplet): ‘There is no sword except Zulfiqar and there is no youth except Ali-asws, and when you mourn for a dead, then cry for the loyal one, brother of the loyal!’’[86]
12- ير، بصائر الدرجات عَبَّادُ بْنُ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قَالَ: أَتَى أَبِي بِسِلَاحِ رَسُولِ اللَّهِ ص وَ قَدْ دَخَلَ عُمُومَتِي مِنْ ذَلِكَ فَقَالَ كَلِمَةً
(The book) ‘Basaair Al Darajaat’ – Abbad Bin Suleyman, from Sa’ad Bin Sa’ad, from Yahya,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘My-asws father-asws was given the weapons of Rasool-Allah-saww, and from that, the word of envy had entered my-asws uncles’. He-asws said some phrases (I don’t remember).
فَقَالَ صَفْوَانُ وَ ذَكَرْنَا سَيْفَ رَسُولِ اللَّهِ- فَقَالَ أَتَانِي إِسْحَاقُ بْنُ جَعْفَرٍ فَعَظُمَ عَلَيَّ وَ سَأَلَنِي لَهُ بِالْحَقِّ وَ الْحُرْمَةِ السَّيْفُ الَّذِي أَخَذَهُ هُوَ سَيْفُ رَسُولِ اللَّهِ ص قَالَ فَقُلْتُ لَا كَيْفَ يَكُونُ هَذَا وَ قَدْ قَالَ أَبُو جَعْفَرٍ ع مَثَلُ السِّلَاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ حَيْثُ مَا دَارَ دَارَ الْأَمْرُ
Safwan (a narrator) said, ‘And we mentioned the sword of Rasool-Allah-saww. He-asws said: ‘Ishaq Bin Ja’far came to be and magnified upon me-asws, my-asws message with the truth and the sanctity of the sword which he wanted to take it, and it is the sword of Rasool-Allah-saww. So, I-asws said: ‘No, and how can this be, and Abu Ja’far-asws had said: ‘An example of the weapons among us-asws are an example of the ark among children of Israel. Wherever it circulates, the command circulates’.
قَالَ فَسَأَلْتُهُ عَنْ ذِي الْفَقَارِ سَيْفِ رَسُولِ اللَّهِ ص فَقَالَ نَزَلَ بِهِ جَبْرَئِيلُ مِنَ السَّمَاءِ وَ كَانَتْ حِلْيَتُهُ فِضَّةً وَ هُوَ عِنْدِي.
He (the narrator) said, ‘I asked him-asws about Zulfiqar, sword of Rasool-Allah-saww. He-asws said: ‘Jibraeel-as descended with it from the sky, and its appearance is of silver, and it is with me-asws’’.[87]
13- شف، كشف اليقين مُحَمَّدُ بْنُ جَرِيرٍ الطَّبَرِيُّ قَالَ فِي كِتَابِهِ مَا لَفْظُهُ أَبُو جَعْفَرٍ عَنْ دَاوُدَ بْنِ عُمَرَ عَنْ رَوْحِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي الْأَحْوَصِ عَبْدِ اللَّهِ بْنِ يَسَارٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعْطَانِي ذَا الْفَقَارِ قَالَ يَا مُحَمَّدُ خُذْهُ وَ أَعْطِهِ خَيْرَ أَهْلِ الْأَرْضِ فَقُلْتُ مَنْ ذَلِكَ يَا رَبِّ فَقَالَ خَلِيفَتِي فِي الْأَرْضِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع-
(The book) ‘Kashf Al Yaqeen’ – Muhammad Bin Jareer Al Tabari who said in his book, what are his words, by Abu Ja’far, from Dawood Bin Umar, from Rowh Bin Abdullah, from Abu Al Ahwas Abdullah Bin Yasaar, from Zurafa Bin Ayn, from Ikrimah, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Gave me-saww Zulfiqar. He-azwj Said: “O Muhammad-saww! Take it and give it to the best of the people of the earth!” I-saww said from that: ‘O Lord-azwj! My-saww caliph in the earth is Ali-asws Bin Abu Talib-asws’.
وَ إِنَّ ذَا الْفَقَارِ كَانَ يَنْطِقُ مَعَ عَلِيٍّ ع وَ يُحَدِّثُهُ حَتَّى إِنَّهُ هَمَّ يَوْماً يَكْسِرُهُ- فَقَالَ مَهْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي مَأْمُورٌ وَ قَدْ بَقِيَ فِي أَجَلِ الْمُشْرِكِ تأخيرا [تَأْخِيرٌ].
And Zulfiqar used to speak with Ali-asws and discuss with him-asws until one day he-asws thought of breaking it. It said, ‘No, O Amir Al-Momineen-asws! I am Commanded and I have remained for the reason of the Polytheist, delayed’’.[88]
14- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ خَاتَمَ رَسُولِ اللَّهِ كَانَ مِنْ فِضَّةٍ وَ نَقْشُهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ كَانَ نَقْشُ خَاتَمِ عَلِيٍّ ع اللَّهُ الْمَلِكُ وَ كَانَ نَقْشُ خَاتَمِ وَالِدِي رَضِيَ اللَّهُ عَنْهُ الْعِزَّةُ لِلَّهِ.
(The book) ‘Qurb Al Asnad’ – Haroun, from Ibn Sadaqah,
‘From Ja’far-asws, from his-asws father-asws: ‘A ring of Rasool-Allah-saww was of silver, and its engraving was: ‘Muhammad-saww is Rasool-saww of Allah-azwj’; and the engraving on the ring of Ali-asws was: ‘Allah-azwj is the King!’; and the engraving of the ring of my-asws father-asws, may Allah-azwj be Pleased with him-asws was: ‘The Might is for Allah-azwj!’’[89]
15- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: كَانَ نَقْشُ خَاتَمِ عَلِيٍّ ع الْمُلْكُ لِلَّهِ.
(The book) ‘Qurb Al Asnad’ – Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The engraving on the ring of Ali-asws was: ‘The Kingdom is for Allah-azwj’’.[90]
16- لي، الأمالي للصدوق ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْحَسَنِ بْنِ أَبِي الْعُقْبَةِ الصَّيْرَفِيِّ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ الرِّضَا ع قَالَ: كَانَ نَقْشُ خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ع الْمُلْكُ لِلَّه تَمَامَ الْخَبَرِ.
(The book) ‘Al Amaali’ of Al Sadouq, (and), ‘Uyoon Akhbar Al-Reza-asws’ – ‘My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufy, from Al-Hassan Bin Ab Al Uqbah Al Sayrafi, from Al-Husayn Bin Khalid,
‘From Al-Reza-asws having said: ‘The engraving on the ring of Amir Al-Momineen-asws was: ‘The Kingdom is for Allah-azwj’ – the Hadeeth is complete’’.[91]
17- ع، علل الشرائع ل، الخصال مُحَمَّدُ بْنُ الْفَضْلِ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ إِسْمَاعِيلَ السُّدِّيِّ عَنْ عَبْدِ خَيْرٍ قَالَ: كَانَ لِعَلِيٍّ ع أَرْبَعَةُ خَوَاتِيمَ يَتَخَتَّمُ بِهَا يَاقُوتٌ لِنُبْلِهِ وَ فَيْرُوزَجٌ لِنُصْرَتِهِ- وَ الْحَدِيدُ الصِّينِيُّ لِقُوَّتِهِ وَ عَقِيقٌ لِحِرْزِهِ
(The book) ‘Illal Al Sharaie’, (and) ‘Al Khisaal’ – Muhammad Bin Al Fazl Bin Muhammad Bin Is’haq, from Muhammad Bin Ahmad Bin Saeed, from Muhammad Bin Muslim Bin Zurara, from Muhammad Bin Yusuf, from Sufyan Al Sowry, from Israel Al Sudy, from Abd Khayr who said,
‘There were four rings for Ali-asws he-asws used to wear with – Ruby (Yaqout) for his-asws intelligence, and Turquoise (Feyrouzaj) for his victory, and the Chinese iron (Al-Hadeed Al-Siny), and agate (Aqeeq) for his-asws protection.
وَ كَانَ نَقْشُ الْيَاقُوتِ لَا إِلَهَ إِلَّا الَّلهُ الْمَلِكُ الْحَقُّ الْمُبِينُ وَ نَقْشُ الْفَيْرُوزَجِ اللَّهُ الْمَلِكُ الْحَقُّ- وَ نَقْشُ الْحَدِيدِ الصِّينِيِّ الْعِزَّةُ لِلَّهِ جَمِيعاً وَ نَقْشُ الْعَقِيقِ ثَلَاثَةُ أَسْطُرٍ ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ أَسْتَغْفِرُ اللَّهَ.
And the engraving on the ruby was: ‘There is no god except Allah-azwj, the King, the Manifest Truth’; and the engraving on the turquoise was: ‘Allah-azwj is the Manifest Truth’; and the engraving on the Chinese iron was: ‘The entire Might is for Allah-azwj’; and the engraving on the agate was of three line: Whatever Allah-azwj Desires, there is no strength except with Allah-azwj, I seek Forgiveness of Allah-azwj’’.[92]
18- ع، علل الشرائع ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع أَخْبِرْنِي عَنْ تَخَتُّمِ أَمِيرِ الْمُؤْمِنِينَ ع بِيَمِينِهِ لِأَيِّ شَيْءٍ كَانَ
(The book) ‘Al Illal Al Sharaie’ – Ibn Abdous, from Ibn Quteyba, from Al Fazl Bin Shazan, from Ibn Abu Umeyr who said,
‘I said to Abu Al-Hassan Musa-asws, ‘Inform me about Amir Al-Momineen-asws wearing the ring in his-asws right hand, for which thing (reason) was it?’
فَقَالَ إِنَّمَا كَانَ يَتَخَتَّمُ بِيَمِينِهِ لِأَنَّهُ إِمَامُ أَصْحَابِ الْيَمِينِ بَعْدَ رَسُولِ اللَّهِ ص وَ قَدْ مَدَحَ اللَّهُ عَزَّ وَ جَلَّ أَصْحَابَ الْيَمِينِ وَ ذَمَّ أَصْحَابَ الشِّمَالِ
He-asws said: ‘But rather, he-asws used to wear it in his-asws right hand because he-asws is the Imam-asws of the companions of the right hand, after Rasool-Allah-saww, and Allah-azwj has Praised the companions of the right hand and Condemned companions of the left hand.
وَ قَدْ كَانَ رَسُولُ اللَّهِ ص يَتَخَتَّمُ بِيَمِينِهِ وَ هُوَ عَلَامَةٌ لِشِيعَتِنَا- يُعْرَفُونَ بِهِ وَ بِالْمُحَافَظَةِ عَلَى أَوْقَاتِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ مُوَاسَاةِ الْإِخْوَانِ وَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ.
And Rasool-Allah-saww was wearing in his-saww right hand, and it is a mark of our-asws Shias they can be recognised with, and by the preservation upon the timings of the Salat, and giving the Zakat, and consoling the brethren, and enjoining with the good and forbidding from the evil’’.[93]
19- ع، علل الشرائع عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ الْقُرَشِيُّ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ الْأَصْفَهَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبَّاسِ بْنِ الْعَبَّاسِ عَنْ سَعِيدٍ الْكِنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَازِمٍ الْخُزَاعِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُوسَى الْجُهَنِيِّ عَنْ سَلْمَانَ الْفَارِسِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ يَا عَلِيُّ تَخَتَّمْ بِالْيَمِينِ تَكُنْ مِنَ الْمُقَرَّبِينَ قَالَ يَا رَسُولَ اللَّهِ وَ مَا الْمُقَرَّبُونَ قَالَ جَبْرَئِيلُ وَ مِيكَائِيلُ
(The book) ‘Illal Al Sharaie’ – Abdullah Bin Muhammad Bin Abdul Wahhab Al Qureyshi, from Manssour Bin Abdullah Al Asfahany, from Ali Bin Abdullah, from Abbas Bin Al Abbas, from Saeed Al Kindy, from Abdullah Bin Hazim Al Khuzaie, from Ibrahim Bin Musa Al Juheyni,
‘From Salman Al-Farsi-ra having said, ‘Rasool-Allah-saww said to Ali-asws: ‘O Ali-asws! Wear the ring in the right hand you-asws will be from the ones of Proximity’. He-asws said: ‘O Rasool-Allah-saww! And who are the ones of Proximity?’ He-saww said: ‘Jibraeel-as and Mikaeel-as’.
قَالَ بِمَا أَتَخَتَّمُ يَا رَسُولَ اللَّهِ قَالَ بِالْعَقِيقِ الْأَحْمَرِ فَإِنَّهُ أَقَرَّ لِلَّهِ عَزَّ وَ جَلَّ بِالْوَحْدَانِيَّةِ وَ لِي بِالنُّبُوَّةِ وَ لَكَ يَا عَلِيُّ بِالْوَصِيَّةِ وَ لِوُلْدِكَ بِالْإِمَامَةِ وَ لِمُحِبِّيكَ بِالْجَنَّةِ وَ لِشِيعَةِ وُلْدِكَ بِالْفِرْدَوْسِ.
He-asws said: ‘With what shall I-asws wear, O Rasool-Allah-saww?’ He-saww said: ‘With the red agate, for it acknowledged to Allah-azwj Mighty and Majestic with the Oneness, and to me-saww with the Prophet-hood, and to you-asws, O Ali-asws, with the successorship, and for your-asws sons-asws with the Imamate, and for the ones who love you-asws with the Paradise, and for the Shias of your-asws sons-asws with the Firdows’’.[94]
20– ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ يُوسُفَ بْنِ السُّخْتِ عَنِ الْحَسَنِ بْنِ سَهْلٍ عَنِ ابْنِ مَهْزِيَارَ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع فَرَأَيْتُ فِي يَدِهِ خَاتَماً فَصُّهُ فَيْرُوزَجٌ نَقْشُهُ اللَّهُ الْمَلِكُ
(The book) ‘Sawaab Al Amaal’ – ‘My father, from Ahmad Bin Idrees, from Al Ashary, from Yusuf Bin Al Sukhti, from Al-Hassan Bin Sahl, from Ibn Mahziyar who said,
‘I entered to see Abu Al-Hassan Musa-asws and I saw a ring in his-asws hand, its stone was turquoise, its engraving was: ‘Allah-azwj is the King’’.
فَقَالَ هَذَا حَجَرٌ أَهْدَاهُ جَبْرَئِيلُ لِرَسُولِ اللَّهِ ص مِنَ الْجَنَّةِ فَوَهَبَهُ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع الْخَبَرَ.
He-asws said: ‘This stone was gifted by Jibraeel-as to Rasool-Allah-saww from the Paradise, and Rasool-Allah-saww gifted it to Ali-asws’ – the Hadeeth’’.[95]
21- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعُقَيْلِيِّ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَمَّمَ رَسُولُ اللَّهِ ص عَلِيّاً ع بِيَدِهِ فَسَدَلَهَا مِنْ بَيْنِ يَدَيْهِ وَ قَصَّرَهَا مِنْ خَلْفِهِ قَدْرَ أَرْبَعِ أَصَابِعَ ثُمَّ قَالَ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ أَقْبِلْ فَأَقْبَلَ فَقَالَ هَكَذَا تِيجَانُ الْمَلَائِكَةِ.
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Abu Abdullah, from Al-Husayn Bin Ali Al Uqayli, from Ali Bin Abdu Ali Al Lahby,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww put on the turban on Ali-asws by his-saww hand, so he-saww let it hang from in front of him and shortened it from behind him of the measurement of four fingers, then said: ‘Turn around’. He-asws turned. Then he-saww said: ‘Face me-saww’. He-asws faced. Then he-saww said: ‘This is how the Angels are crowned’’.[96]
22- كا، الكافي عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنِ الْحَسَنِ بْنِ سَهْلٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مِهْرَانَ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع وَ فِي إِصْبَعِهِ خَاتَمٌ فَصُّهُ فَيْرُوزَجٌ نَقْشُهُ اللَّهُ الْمَلِكُ فَأَدَمْتُ النَّظَرَ إِلَيْهِ فَقَالَ لِي مَا لَكَ تُدِيمُ النَّظَرَ إِلَيْهِ فَقُلْتُ بَلَغَنِي أَنَّهُ كَانَ لِعَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ ع خَاتَمٌ فَصُّهُ فَيْرُوزَجٌ نَقْشُهُ اللَّهُ الْمَلِكُ
(The book) ‘Al Kafi’ – Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq Al Ahmar, from Al-Hassan Bin Sahl, from Al-Hassan Bin Ali Bin Mihran who said,
‘I entered to see Abu Al-Hassan Al-Musa-asws and in his-asws hand was a ring, its stone was Turquoise, its engraving was: ‘Allah-azwj is the King’. I deliberated the looking at it. He-asws said: ‘What is the matter with you constantly looking at it?’ I said, ‘It has reached me that for Ali-asws Amir Al-Momineen-asws was a ring, its tone was turquoise, its engraving was: ‘Allah-azwj is the King’’.
فَقَالَ أَ تَعْرِفُهُ فَقُلْتُ لَا قَالَ هَذَا هُوَ تَدْرِي مَا سَبَبُهُ قُلْتُ لَا قَالَ هَذَا حَجَرٌ أَهْدَاهُ جَبْرَئِيلُ إِلَى رَسُولِ اللَّهِ ص فَوَهَبَهُ رَسُولُ اللَّهِ ص لِأَمِيرِ الْمُؤْمِنِينَ ع- أَ تَدْرِي مَا اسْمُهُ قُلْتُ فَيْرُوزَجٌ قَالَ هَذَا بِالْفَارِسِيَّةِ فَمَا اسْمُهُ بِالْعَرَبِيَّةِ قُلْتُ لَا أَدْرِي قَالَ اسْمُهُ الظَّفَرُ.
He-asws said: ‘Do you recognise it?’ I said, ‘No’. He-asws said: ‘This is it! Do you know what its reason was?’ I said, ‘No’. He-asws said: ‘This stone was gifted by Jibraeel-as to Rasool-Allah-saww. Rasool-Allah-saww gifted it to Amir Al-Momineen-asws. Do you know what its name is?’ I said, ‘Al- Feyrouzaj’ (Turquoise)’. He-asws said: ‘This is in Persian. So, what is its name in Arabic?’ I said, ‘I don’t know’. He-asws said: ‘Its name is Al-Zafar’’.[97]
23- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَتَخَتَّمُ فِي يَمِينِهِ.
(The book) ‘Al Kafi’ – The number, from Al Barqy, from Muhammad Bin Ali, from Al Arzamy,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, used to wear the ring in his-asws right hand’’.[98]
24- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ نَقْشُ خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ع اللَّهُ الْمَلِكُ.
(The book) ‘Al Kafi’ – The number, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘The engraving on a ring of Amir Al-Momineen-asws was: ‘Allah-azwj is the King’’.[99]
25- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنِ ابْنِ ظَبْيَانَ وَ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِي خَاتَمِ أَمِيرِ الْمُؤْمِنِينَ ع اللَّهُ الْمَلِكُ.
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Ibn Zabyan, and Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘There was (engraving) in the ring of Amir Al-Momineen-asws: ‘Allah-azwj is the King’’.[100]
26- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيٌّ ع يُحَلِّي وُلْدَهُ وَ نِسَاءَهُ بِالذَّهَبِ وَ الْفِضَّةِ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Abu Al Sabbah,
‘From Abu Abdullah-asws having said: ‘Ali-asws used to ornament his-asws children and his-asws womenfolk with the gold and the silver’’.[101]
باب 119 صدقاته و مواليه ع
CHAPTER 119 – HIS-asws CHARITIES AND HIS-asws SLAVES
1- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ أَوْ قَالَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْصَى أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ إِنَّ أَبَا نَيْزَرَ وَ رَبَاحاً وَ جُبَيْراً عَتَقُوا عَلَى أَنْ يَعْمَلُوا فِي الْمَالِ خَمْسَ سِنِينَ.
(The book) ‘Al Kafi’ – Ali, from his father, or said, ‘Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abdul Rahman,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws bequeathed. He-asws said: ‘Abu Neyzar, and Rabaha, and Jubeyr (the slaves) are all free if they were to work regarding the water, for five years’’.[102]
2- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ عَطِيَّةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَسَّمَ النَّبِيُّ ص الْفَيْءَ فَأَصَابَ عَلِيٌّ ع أَرْضاً- فَاحْتَفَرَ فِيهَا عَيْناً فَخَرَجَ مَاءٌ يَنْبُعُ فِي السَّمَاءِ كَهَيْئَةِ عُنُقِ الْبَعِيرِ فَسَمَّاهَا يَنْبُعَ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Itiyah Al Haza,
‘I heard Abu Abdullah-asws saying: ‘The Prophet-saww distributed the war booty, and Ali-asws attained a piece of land. He-asws dug out a spring in it, and water came out springing up into the air as if it was a neck of the camel. He-asws named it as Yanbu.
فَجَاءَ الْبَشِيرُ فَقَالَ ع بَشِّرِ الْوَارِثَ هِيَ صَدَقَةٌ بَتَّةً بَتْلًا فِي حَجِيجِ بَيْتِ اللَّهِ وَ عَابِرِ سَبِيلِ اللَّهِ لَا تُبَاعُ وَ لَا تُوهَبُ وَ لَا تُورَثُ فَمَنْ بَاعَهَا أَوْ وَهَبَهَا فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ وَ لَا يَقْبَلُ اللَّهُ مِنْهُ صَرْفاً وَ لَا عَدْلًا.
The giver of good news came. He-asws said: ‘Give the good news to the inheritors, this is a charity absolutely regarding the pilgrims of the House of Allah-azwj, and a traveller in the Way of Allah-azwj. It can neither be sold, nor gifted, nor inherited. So, the one who either sells it or gifts it, upon him is the Curse of Allah-azwj, and the Angels, and the people in their entirety, and Allah-azwj will neither Accept from him any exchange nor any replacement’’.[103]
3- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: بَعَثَ إِلَيَ أَبُو الْحَسَنِ ع بِوَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ هِيَ
(The book) ‘Al Kafi – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Al-Hassan Musa-asws sent to me the bequest of Amir Al-Momineen-asws and it is: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ هَذَا مَا أَوْصَى بِهِ وَ قَضَى بِهِ فِي مَالِهِ عَبْدُ اللَّهِ عَلِيٌّ- ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَنِي بِهِ الْجَنَّةَ وَ يَصْرِفَنِي بِهِ عَنِ النَّارِ وَ يَصْرِفَ النَّارَ عَنِّي يَوْمَ تَبْيَضُّ وُجُوهٌ وَ تَسْوَدُّ وُجُوهٌ
In the Name of Allah-azwj the Beneficent, the Merciful. This is what is being bequeathed by and decided upon by, with regards to his wealth, a servant of Allah-azwj, Ali-asws, seeking the Face of Allah-azwj so that He-azwj would Enter me-asws, by it, in the Paradise, and by it Keep me-asws away from the Fire, and Keep away the Fire from me-asws on the Day in which faces would be whitened and faces would be blackened.
إِنَّ مَا كَانَ لِي مِنْ يَنْبُعَ مَالٌ يُعْرَفُ لِي فِيهَا وَ مَا حَوْلَهَا صَدَقَةٌ وَ رَقِيقُهَا غَيْرَ أَنَّ رَبَاحاً وَ أَبَا نَيْزَرَ وَ جُبَيْراً عُتَقَاءُ لَيْسَ لِأَحَدٍ فِيهِمْ سَبِيلٌ فَهُمْ مَوَالِيَّ يَعْمَلُونَ فِي الْمَالِ خَمْسَ حِجَجٍ وَ فِيهِ نَفَقَتُهُمْ وَ رِزْقُهُمْ وَ أَرْزَاقُ أَهَالِيهِمْ
What was for me-asws from the wealth at Yanba’a and what is around it, recognised for me-asws therein, is a charity, along with its slaves, apart from Rabaha, and Abu Nayzar, and Jubeyr, who are emancipated, and there is no way for anyone over them, so they are in my-asws Wilayah, who would be working in the property for five Hajj (years). In it is their expenses and their livelihood, and the livelihoods of their families.
وَ مَعَ ذَلِكَ مَا كَانَ لِي بِوَادِي الْقُرَى مِنْ مَالِ بَنِي فَاطِمَةَ وَ رَقِيقِهَا صَدَقَةٌ وَ مَا كَانَ لِي بِدَيْمَةَ وَ أَهْلِهَا صَدَقَةٌ غَيْرَ أَنَّ زُرَيْقاً لَهُ مِثْلُ مَا كَتَبْتُ لِأَصْحَابِهِ وَ مَا كَانَ لِي بِأُدَيْنَةَ وَ أَهْلِهَا وَ الْعَفْرَتَيْنِ- كَمَا قَدْ عَلِمْتُمْ صَدَقَةٌ فِي سَبِيلِ اللَّهِ
And along with that, what was for me-asws at the valley of Al-Qura, all of it from the wealth, is for the children of Syeda Fatima-asws, and its slaves are a charity. And what was for me at Badeyma and its people are charity apart from Zureyqa. For him is the like of what I-asws have written for his companions. And what was for me-asws at Azeyna and its people is a charity, and the impoverished, as you know, are a charity in the Way of Allah-azwj.
وَ إِنَّ الَّذِي كَتَبْتُ مِنْ أَمْوَالِي هَذِهِ صَدَقَةٌ وَاجِبَةٌ بَتْلَةٌ حَيّاً أَنَا أَوْ مَيِّتاً يُنْفَقُ فِي كُلِّ نَفَقَةٍ يُبْتَغَى بِهَا وَجْهُ اللَّهِ فِي سَبِيلِ اللَّهِ وَ وَجْهِهِ وَ ذَوِي الرَّحِمِ مِنْ بَنِي هَاشِمٍ وَ بَنِي الْمُطَّلِبِ وَ الْقَرِيبِ وَ الْبَعِيدِ
And that which I-asws write, from this wealth of mine, is an Obligation whether I-asws live or pass away. These should be spent in all its spending, seeking by it the Face of Allah-azwj, in the Way of Allah-azwj and His-azwj Face, and the ones with the relationships from the Clan of Hashim-as, and the Clan of Muttalib-as, and the near ones and the far ones.
فَإِنَّهُ يَقُومُ عَلَى ذَلِكَ الْحَسَنُ بْنُ عَلِيٍّ يَأْكُلُ مِنْهُ بِالْمَعْرُوفِ وَ يُنْفِقُهُ حَيْثُ يَرَاهُ اللَّهُ عَزَّ وَ جَلَّ فِي حِلٍّ مُحَلَّلٍ لَا حَرَجَ عَلَيْهِ فِيهِ فَإِنْ أَرَادَ أَنْ يَبِيعَ نَصِيباً مِنَ الْمَالِ فَيَقْضِيَ بِهِ الدَّيْنَ فَلْيَفْعَلْ إِنْ شَاءَ لَا حَرَجَ عَلَيْهِ فِيهِ وَ إِنْ شَاءَ جَعَلَهُ سَرِيَّ الْمِلْكِ
So, it would be Al-Hassan-asws Bin Ali-asws who would be supervising, consuming from it with the goodness, and spending it wherever he-asws sees (the Pleasure of) Allah-azwj Mighty and Majestic in a Permissible (manner), nothing wrong being upon him-asws in it. If he-asws intends to sell a share from the wealth, so he-asws can pay off the debts by it, so let him-asws do it if he-asws so desires to, and there is nothing wrong upon him-asws in it. And if he-asws so desires, he-asws can make it a series of properties.
وَ إِنَّ وُلْدَ عَلِيٍّ وَ مَوَالِيَهُمْ وَ أَمْوَالَهُمْ إِلَى الْحَسَنِ بْنِ عَلِيٍّ وَ إِنْ كَانَتْ دَارُ الْحَسَنِ بْنِ عَلِيٍّ غَيْرَ دَارِ الصَّدَقَةِ فَبَدَا لَهُ أَنْ يَبِيعَهَا فَلْيَبِعْ إِنْ شَاءَ لَا حَرَجَ عَلَيْهِ فِيهِ
And that the children of Ali-asws and their slaves and their wealth are to (under the supervision of) Al-Hassan-asws Bin Ali-asws. And if the house of Al-Hassan-asws Bin Ali-asws is other than the house of charity, and it is inevitable for him-asws that he-asws should sell it, so let him-asws sell if he-asws so desires to, there is nothing wrong upon him-asws in it.
وَ إِنْ بَاعَ فَإِنَّهُ يَقْسِمُ ثَمَنَهَا ثَلَاثَةَ أَثْلَاثٍ فَيَجْعَلُ ثُلُثَهَا فِي سَبِيلِ اللَّهِ وَ يَجْعَلُ ثُلُثاً فِي بَنِي هَاشِمٍ وَ بَنِي الْمُطَّلِبِ وَ يَجْعَلُ الثُّلُثَ فِي آلِ أَبِي طَالِبٍ وَ أَنَّهُ يَضَعُهُ فِيهِمْ حَيْثُ يَرَاهُ اللَّهُ
And if he-asws sells, so he-asws should divide its price in three thirds. He-asws should make a third of it to be in the Way of Allah-azwj, and a third to be among the Clan of Hashim-as and the Clan of Al-Muttalib, and he-asws should make a third to be among the progeny of Abu Talib-asws, and he-asws can place among them wherever he-asws sees (the Pleasure of) Allah-azwj.
وَ إِنْ حَدَثَ بِحَسَنٍ حَدَثٌ وَ حُسَيْنٌ حَيٌّ فَإِنَّهُ إِلَى حُسَيْنِ بْنِ عَلِيٍّ وَ إِنَّ حُسَيْناً يَفْعَلُ فِيهِ مِثْلَ الَّذِي أَمَرْتُ بِهِ حَسَناً لَهُ مِثْلُ الَّذِي كَتَبْتُ لِلْحَسَنِ وَ عَلَيْهِ مِثْلُ الَّذِي عَلَى حَسَنٍ
And if there befalls with Hassan-asws a befalling (passing away), and Husayn-asws is alive, so it is (transferred) to Al-Husayn-asws Bin Ali-asws, and that Husayn-asws should do with it similar to that which I-asws have ordered Hassan-asws with. For him-asws would be the like of that which I-asws wrote for Al-Hassan-asws, and upon him-asws is the like of that which was upon Al-Hassan-asws.
وَ إِنَّ الَّذِي لِبَنِي ابْنَيْ فَاطِمَةَ مِنْ صَدَقَةِ عَلِيٍّ مِثْلُ الَّذِي لِبَنِي عَلِيٍّ وَ إِنِّي إِنَّمَا جَعَلْتُ الَّذِي جَعَلْتُ لِابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللَّهِ عَزَّ وَ جَلَّ وَ تَكْرِيمَ حُرْمَةِ رَسُولِ اللَّهِ ص وَ تَعْظِيمَهَا وَ تَشْرِيفَهَا وَ رِضَاهُمَا
And for the children (my-asws children) of Fatima-asws, is from charity of Ali-asws, the like of that which is for the children of Ali-asws, and I-asws, but rather I-asws have made that which I-asws have made for the children of Fatima-asws, for seeking the Face of Allah-azwj Mighty and Majestic, and in respect of the sanctity of Rasool-Allah-saww, and in reverence of both, and in honour of them both, and pleasure of them both.
وَ إِنْ حَدَثَ بِحَسَنٍ وَ حُسَيْنٍ حَدَثٌ فَإِنَّ الْآخَرَ مِنْهُمَا يَنْظُرُ فِي بَنِي عَلِيٍّ فَإِنْ وَجَدَ فِيهِمْ مَنْ يَرْضَى بِهَدْيِهِ وَ إِسْلَامِهِ وَ أَمَانَتِهِ فَإِنَّهُ يَجْعَلُ إِلَيْهِ إِنْ شَاءَ فَإِنْ لَمْ يَرَ فِيهِمْ بَعْضَ الَّذِي يُرِيدُهُ فَإِنَّهُ يَجْعَلُهُ إِلَى رَجُلٍ مِنْ آلِ أَبِي طَالِبٍ يَرْضَى بِهِ
And if there befalls with Hassan-asws and Husayn-asws, a befalling (passing away), for the last of the two-asws should look among the children of Ali-asws. If he-asws were to find among them one whom he-asws is pleased with his guidance, and his Islam, and his trustworthiness, so he-asws should make it to him, if he-asws so desires. And if he-asws does not see among them one whom he-asws wants, so he-asws should make it to a man from the progeny of Abu Talib-asws, being pleased with him.
فَإِنْ وَجَدَ آلَ أَبِي طَالِبٍ قَدْ ذَهَبَ كُبَرَاؤُهُمْ وَ ذَوُو آرَائِهِمْ فَإِنَّهُ يَجْعَلُهُ إِلَى رَجُلٍ يَرْضَاهُ مِنْ بَنِي هَاشِمٍ وَ إِنَّهُ يَشْتَرِطُ عَلَى الَّذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ وَ يُنْفِقَ ثَمَرَهُ حَيْثُ أَمَرْتُهُ بِهِ مِنْ سَبِيلِ اللَّهِ وَ وَجْهِهِ وَ ذَوِي الرَّحِمِ مِنْ بَنِي هَاشِمٍ وَ بَنِي الْمُطَّلِبِ وَ الْقَرِيبِ وَ الْبَعِيدِ لَا يُبَاعُ مِنْهُ شَيْءٌ وَ لَا يُوهَبُ وَ لَا يُورَثُ
If he-asws finds that the progeny of Abu Talib-asws has gone, their elders and their ones with insight, he-asws should make it to a man whom he-asws is pleased with from the Clan of Hashim-as, and it would be condition upon that which he-asws makes it to him, that he would leave the wealth (legacy) upon its origins, and spend its fruits wherever I-asws had ordered with, from the Way of Allah-azwj, and His-azwj Face, and near relations from the Clan of Hashim-as, and Clan of Al-Muttalib-as, and the relatives, and the far ones, not selling anything from it, nor gifting it, nor give it in inheritance.
وَ إِنَّ مَالَ مُحَمَّدِ بْنِ عَلِيٍّ عَلَى نَاحِيَتِهِ وَ هُوَ إِلَى ابْنَيْ فَاطِمَةَ وَ إِنَّ رَقِيقِيَ الَّذِينَ فِي صَحِيفَةٍ صَغِيرَةٍ الَّتِي كَتَبْتُ لِي عُتَقَاءُ
And the wealth of Muhammad-saww and Ali-asws is upon its area, and it is to the two sons-asws of Fatima-asws. And that my-asws slaves who are (mentioned) in a small parchment which has been written for me-asws, are free’.
هَذَا مَا قَضَى بِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ فِي أَمْوَالِهِ هَذِهِ الْغَدَ مِنْ يَوْمَ قَدِمَ مَسْكِنَ ابْتِغَاءَ وَجْهِ اللَّهِ وَ الدَّارِ الْآخِرَةِ وَ اللَّهُ الْمُسْتَعَانُ عَلَى كُلِّ حَالٍ وَ لَا يَحِلُّ لِامْرِئٍ مُسْلِمٍ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ أَنْ يُغَيِّرَ شَيْئاً مِمَّا أَوْصَيْتُ بِهِ فِي مَالِي وَ لَا يُخَالِفَ فِيهِ أَمْرِي مِنْ قَرِيبٍ وَ لَا بَعِيدٍ
This is what has been judged with by Ali-asws Bin Abu Talib-asws with regards to his-asws wealth, on this morning from the day he set foot at Maskan, seeking the Face of Allah-azwj and the House of the Hereafter. And Allah-azwj is the Supporter upon every situation, and there is not for a Muslim person who believes in Allah-azwj and the Last Day that he should be saying with something which I-asws have decided from my-asws wealth, nor oppose my-asws orders with regards to it, be they from the near ones or far ones.
أَمَّا بَعْدُ فَإِنَّ وَلَائِدِيَ اللَّاتِي أَطُوفُ عَلَيْهِنَّ السَّبْعَةَ عَشَرَ مِنْهُنَّ أُمَّهَاتُ أَوْلَادٍ مَعَهُنَّ أَوْلَادُهُنَّ وَ مِنْهُنَّ حَبَالَى وَ مِنْهُنَّ مَنْ لَا وَلَدَ لَهُ فَقَضَائِي فِيهِنَّ إِنْ حَدَثَ بِي حَدَثٌ أَنَّ مَنْ كَانَتْ مِنْهُنَّ لَيْسَ لَهَا وَلَدٌ وَ لَيْسَتْ بِحُبْلَى فَهِيَ عَتِيقٌ لِوَجْهِ اللَّهِ عَزَّ وَ جَلَّ لَيْسَ لِأَحَدٍ عَلَيْهِنَّ سَبِيلٌ
Thereafter, so if the women (wives) around whom I-asws circle, are seventeen of them. From them have children with them, their children, and from them are pregnant, and from them are one who have no children. My-asws judgement with regards to them is that if there befalls with me-asws a befalling (passing away), the one from them who does not have a child for her, and is not with a pregnancy, so she is free for the Sake of Allah-azwj Mighty and Majestic. There is no way for anyone upon them.
وَ مَنْ كَانَتْ مِنْهُنَّ لَهَا وَلَدٌ أَوْ حُبْلَى فَتُمْسِكُ عَلَى وَلَدِهَا وَ هِيَ مِنْ حَظِّهِ فَإِنْ مَاتَ وَلَدُهَا وَ هِيَ حَيَّةٌ فَهِيَ عَتِيقٌ لَيْسَ لِأَحَدٍ عَلَيْهَا سَبِيلٌ
And the one from them who had a child for her, or is pregnant, so she should wait upon her child, and she is from a share. If her child dies and she is alive, so she is free. There is no way upon her for anyone.
هَذَا مَا قَضَى بِهِ عَلِيٌّ فِي مَالِهِ الْغَدَ مِنْ يَوْمَ قَدِمَ مَسْكِنَ شَهِدَ أَبُو سمر [شِمْرِ] بْنُ أَبْرَهَةَ وَ صَعْصَعَةُ بْنُ صُوحَانَ وَ يَزِيدُ بْنُ قَيْسٍ وَ هَيَّاجُ بْنُ أَبِي هَيَّاجٍ
This is what Ali-asws has judged with regarding his-asws wealth, the morning of the day he-asws set foot at Maskan, witnessed by Abu Shimr Bin Abraha, and Sa’sa Bin Sowhan, and Yazeed Bin Qays, and Hayyaj Bin Aby Hayyaj’.
وَ كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِيَدِهِ لِعَشْرٍ خَلَوْنَ مِنْ جُمَادَى الْأُولَى سَنَةَ سَبْعٍ وَ ثَلَاثِينَ وَ كَانَتِ الْوَصِيَّةُ الْأُخْرَى مَعَ الْأُولَى.
And Ali-asws Bin Abu Talib-asws wrote by his-asws own hand, on the 11th of Jamadi Al-Awwal, the year 37 (Hijra), and it was another bequest, along with the first (a codicil)’’.[104]
باب 120 أحوال أولاده و أزواجه و أمهات أولاده صلوات الله عليه و فيه بعض الرد على الكيسانية
CHAPTER 120 – STATE OF HIS-asws CHILDREN, AND HIS-asws WIVES, AND MOTHERS OF HIS-asws CHILDREN, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws, AND IN IT IS PART OF THE REBUTTAL UPON THE KAYSANIYYA
1- د، العدد القوية كَانَ لَهُ ع سَبْعَةٌ وَ عِشْرُونَ ذَكَراً وَ أُنْثَى الْحَسَنُ وَ الْحُسَيْنُ وَ زَيْنَبُ الْكُبْرَى وَ زَيْنَبُ الصُّغْرَى الْمُكَنَّاةُ بِأُمِّ كُلْثُومٍ مِنْ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص وَ أَبُو الْقَاسِمِ مُحَمَّدٌ أُمُّهُ خَوْلَةُ بِنْتُ جَعْفَرٍ ابْنِ الْحَنَفِيَّةِ- وَ عُمَرُ وَ رُقَيَّةُ كَانَا تَوْأَمَيْنِ أُمُّهُمَا الصَّهْبَاءُ وَ يُقَالُ أُمُّ حَبِيبٍ التَّغْلَبِيَّةُ
(The book) ‘Al-Adad Al-Qawiya’ –
‘There were twenty-seven (27) male and female (children) for him-asws – Al-Hassan-asws; and Al-Husayn-asws; and Zaynab-asws the elder; and Zaynab-asws the younger teknonymed as Umm Kusloom-asws from (Syeda) Fatima-asws daughter of Rasool-Allah-saww; and Abu Al-Qasim Muhammad, his mother is Khowla Bint Ja’far Ibn Al-Hanafiya; and Umar and Ruqaiyya who were both twins of their mother Al-Sahba’a, and it is said, Umm Habeeb Al-Taghlabiya;
وَ الْعَبَّاسُ وَ جَعْفَرٌ وَ عُثْمَانُ وَ عَبْدُ اللَّهِ الشُّهَدَاءُ بِكَرْبَلَاءَ أُمُّهُمْ أُمُّ الْبَنِينَ بِنْتُ حِزَامِ بْنِ خَالِدِ بْنِ رَبِيعَةَ الْكِلَابِيَّةُ- وَ لَهُ مِنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ الْخَثْعَمِيَّةِ يَحْيَى وَ عَوْنٌ- وَ كَانَ لَهُ مِنْ لَيْلَى ابْنَةِ مَسْعُودٍ الدَّارِمِيَّةِ- مُحَمَّدٌ الْأَصْغَرُ الْمُكَنَّى أَبَا بَكْرٍ وَ عُبَيْدُ اللَّهِ وَ كَانَ لَهُ خَدِيجَةُ وَ أُمُّ هَانِئٍ وَ مَيْمُونَةُ وَ فَاطِمَةُ لِأُمِّ وَلَدٍ
And Al-Abbas-asws and Ja’far-as and Usman-as and Abdullah-as, the martyrs at Karbala, their mother is Umm Al-Baneen-as daughter of Hizan Bin Khalid Bin Rabie Al-Kilabiyya; and for him-asws, from Asma Bint Umays Al-Khas’amiya were Yahya Bin Awn; and for him-asws, from Layla Bint Masoud Al-Darimiya was Muhammad the younger, teknonymed as Abu Bakr; and Ubeydullah; and there were for him-asws Khadeeja, and Umm Haby, and Maymouna, and Fatima for Umm Walad;
وَ كَانَ لَهُ مِنْ أُمِّ شُعَيْبٍ الدَّارِمِيَّةِ وَ قِيلَ أُمُّ مَسْعُودٍ الْمَخْزُومِيَّةُ أُمُّ الْحَسَنِ وَ رَمْلَةُ وَ أَعْقَبَ لِأَمِيرِ الْمُؤْمِنِينَ ع مِنَ الْبَنِينَ خَمْسَةٌ الْحَسَنُ وَ الْحُسَيْنُ ع وَ مُحَمَّدٌ وَ الْعَبَّاسُ وَ عُمَرُ رَضِيَ اللَّهُ عَنْهُمْ.
And there was for him-asws, from Umm Shuayb Al-Darimiya, and it is said Umm Masoud Al-Makhzumiya mother of Al-Hassan, and Ramlah; and the posterity for Amir Al-Momineen-asws from the sons were Al-Hassan-asws, and Al-Husayn-asws, and Muhammad, and Al-Abbas-asws, and Umar, may Allah-azwj be Pleased with them’’.[105] (This is a historical account and not a Hadith)
2- مِنْ كِتَابِ تَذْكِرَةِ الْخَوَاصِّ، لِابْنِ الْجَوْزِيِ النَّسْلُ مِنْ وُلْدِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع لِخَمْسَةٍ الْحَسَنِ وَ الْحُسَيْنِ وَ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ وَ عُمَرَ الْأَكْبَرِ وَ الْعَبَّاسِ-
From the book ‘Tazkira Al Khawas’ of Ibn Al Jowzy –
‘The lineage from the children of our Master-asws Amir Al-Momineen-asws are for five – Al-Hassan-asws, and Al-Husayn-asws, and Muhammad Ibn Al-Hanafiyya, and Umar the elder, and Al-Abbas-asws.
وَ أَمَّا عُمَرُ الْأَكْبَرُ فَعَاشَ خَمْساً وَ ثَمَانِينَ سَنَةً حَتَّى حَازَ نِصْفَ مِيرَاثِ أَمِيرِ الْمُؤْمِنِينَ وَ رَوَى الْحَدِيثَ وَ كَانَ فَاضِلًا وَ تَزَوَّجَ أَسْمَاءَ بِنْتَ عَقِيلِ بْنِ أَبِي طَالِبٍ ع- فَأَوْلَدَهَا مُحَمَّداً وَ أُمَّ مُوسَى وَ أُمَّ حَبِيبٍ- وَ أَمَّا الْعَبَّاسُ فَأَوَّلُ مَنِ اسْتُشْهِدَ مَعَ الْحُسَيْنِ ع-
And as for Umar the elder, he lived for eighty-five years until he laid hands on half the inheritance of Amir Al-Momineen-asws. And he reported Al-Hadeeth, and he was meritorious, and he married Asma Bint Aqeel son of Abu Talib-asws and she gave birth to Muhammad, and Umm Musa, and Umm Habeeb. And as for Al-Abbas-asws, he-asws was the first one to be martyred with Al-Husayn-asws.
قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ كَانَ لِلْعَبَّاسِ وَلَدٌ اسْمُهُ عُبَيْدُ اللَّهِ- كَانَ مِنَ الْعُلَمَاءِ فَمِنْ وُلْدِهِ عُبَيْدُ اللَّهِ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبَّاسِ بْنِ أَمِيرِ الْمُؤْمِنِينَ ع- وَ كَانَ عَالِماً فَاضِلًا جَوَاداً طَافَ الدُّنْيَا وَ جَمَعَ كُتُباً تُسَمَّى الْجَعْفَرِيَّةَ فِيهَا فِقْهُ أَهْلِ الْبَيْتِ ع قَدِمَ بَغْدَادَ فَأَقَامَ بِهَا وَ حَدَّثَ ثُمَّ سَافَرَ إِلَى مِصْرَ فَتُوُفِّيَ بِهَا سَنَةَ اثْنَيْ عَشَرَ وَ ثَلَاثِمِائَةٍ-
Al-Zubeyr Bin Bakkar said, ‘There was a son for Al-Abbas-asws and his name is Ubeydullah. He-asws was from the scholars. From his sons is Ubeydullah Bin Ali Bin Ibrahim Bin Al-Hassan Bin Ubeydullah, son of Abbas-asws Bin Amir Al-Momineen-asws. And he was a scholar, meritorious, good. He went around the world and collected books, named as Al-Ja’fariya, wherein is jurisprudence of People-asws of the Household. He arrived at Baghdad and stayed at it and narrated. Then he travelled to Egypt and died at it in the year three hundred and twelve.
وَ مِنْ نَسْلِ الْعَبَّاسِ بْنِ أَمِيرِ الْمُؤْمِنِينَ الْعَبَّاسُ بْنُ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ ذَكَرُهُ الْخَطِيبُ فِي تَارِيخِ بَغْدَادَ فَقَالَ قَدِمَ إِلَيْهَا فِي أَيَّامِ الرَّشِيدِ وَ صَحِبَهُ وَ كَانَ يُكْرِمُهُ ثُمَّ صَحِبَ الْمَأْمُونَ بَعْدَهُ وَ كَانَ فَاضِلًا شَاعِراً فَصِيحاً وَ تَزْعُمُ الْعَلَوِيَّةُ أَنَّهُ أَشْعَرُ وُلْدِ أَبِي طَالِبٍ.
And from the lineage of Al-Abbas-asws Bin Amir Al-Momineen-asws is Al-Abbas Bin Al-Husayn Bin Ubeydullah son of Al-Abbas-asws. Al-Khateeb mentioned it in (the book) ‘History of Baghdad’. He said, ‘He arrived at it during the days of (caliph) Al-Rusheyd and accompanied him, and he was honouring him. Then he accompanied (caliph) Al-Mamoun after him, and he was meritorious, a poet, eloquent, and the Alawites claim that he was the most poetic of the children of Abu Talib-asws’’.[106] (This is a historical account and not a Hadith)
3- ع، علل الشرائع الْمُفَسِّرُ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ يَزِيدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ: قِيلَ لِلزُّهْرِيِّ مَنْ أَزْهَدُ النَّاسِ فِي الدُّنْيَا قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع حَيْثُ كَانَ وَ قَدْ قِيلَ لَهُ فِيمَا بَيْنَهُ وَ بَيْنَ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ مِنَ الْمُنَازَعَةِ فِي صَدَقَاتِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع- لَوْ رَكِبْتَ إِلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ رَكْبَةً لَكَشَفَ عَنْكَ مِنْ غَرَرِ شَرِّهِ وَ مَيْلِهِ عَلَيْكَ بِمُحَمَّدٍ- فَإِنَّ بَيْنَهُ وَ بَيْنَهُ خُلَّةً
(The book) ‘Illal Al Sharaie’ – Al Mufassir, from Ali Bin Muhammad Bin Sinan, from Muhammad Bin Yazeed Al Minqary, from Sufyan Bin Uyayna who said,
‘It was said to Al-Zuhry, ‘Who is the most ascetic of the people in the world?’ He said, ‘Ali-asws Bin Al-Husayn-asws where he-asws was, and it had been said to him-asws regarding what was between him-asws and Muhammad Bin Al-Hanafiyya from the contention regarding the charities of Ali-asws Bin Abu Talib-asws, ‘If you could ride to Al-Waleed Bin Abdul Malik a riding, it would uncover from you the deception of his evil and his inclining against you towards Muhammad, for between him and him there is friendship’.
قَالَ وَ كَانَ هُوَ بِمَكَّةَ وَ الْوَلِيدُ- بِهَا فَقَالَ وَيْحَكَ أَ فِي حَرَمِ اللَّهِ أَسْأَلُ غَيْرَ اللَّهِ عَزَّ وَ جَلَّ إِنِّي آنَفُ إِذْ أَسْأَلُ الدُّنْيَا خَالِقَهَا فَكَيْفَ أَسْأَلُ مَخْلُوقاً مِثْلِي
He said, and he was at Makkah and Al-Waleed was at it, he said, ‘Woe be unto you! Is it in the Sanctuary of Allah-azwj I should be asking other than Allah-azwj Mighty and Majestic, the I am hesitating to ask for the world to its Creator, so how can I ask a created being like me?’
وَ قَالَ الزُّهْرِيُّ لَا جَرَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَلْقَى هَيْبَتَهُ فِي قَلْبِ الْوَلِيدِ حَتَّى حَكَمَ لَهُ عَلَى مُحَمَّدِ بْنِ الْحَنَفِيَّةِ.
And Al-Zuhry said, ‘There is no doubt that Allah-azwj Mighty and Majestic would Cast his-asws awe in the heart of Al-Waleed until he judged for him-asws against Muhammad Bin Al-Hanafiyya’’.[107] (This is a historical account and not a Hadith)
4- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الرَّحِيمِ السِّجِسْتَانِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ بِشْرٍ قَالَ: لَمَّا سَيَّرَ ابْنُ الزُّبَيْرِ ابْنَ عَبَّاسٍ إِلَى الطَّائِفِ كَتَبَ إِلَيْهِ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي أَنَّ ابْنَ الْجَاهِلِيَّةِ سَيَّرَكَ إِلَى الطَّائِفِ- فَرَفَعَ اللَّهُ عَزَّ وَ جَلَّ اسْمَهُ بِذَلِكَ لَكَ ذِكْراً وَ عَظَّمَ لَكَ أَجْراً وَ حَطَّ بِهِ عَنْكَ وِزْراً
(The books) ‘Al Majaalis’ of Al Mufeed, (and), ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Imran, from Ali Bin Abdul Raheem Al Sijistani, from his father, from Al-Husayn Bin Ibrahim, from Abdullah Bin Aasim, from Muhammad Bin Bishr who aid,
‘When Ibn Al-Zubeyr made Ibn Abbas travel to Al-Taif, Muhammad Bin Al-Hanafiya wrote to him, ‘As for after, it has reached me that the son of the ignorant woman had made you travel to Al-Taif. May Allah-azwj Mighty and Majestic is His-azwj Name Raise the mention for you and Magnify the Recompense for you and Move your burden (of sins) away from you.
يَا ابْنَ عَمِّ إِنَّمَا يُبْتَلَى الصَّالِحُونَ وَ إِنَّمَا تُهْدَى الْكَرَامَةُ لِلْأَبْرَارِ وَ لَوْ لَمْ تُؤْجَرْ إِلَّا فِيمَا تُحِبُّ إِذاً قَلَّ أَجْرُكَ قَالَ اللَّهُ تَعَالَى وَ عَسى أَنْ تَكْرَهُوا شَيْئاً وَ هُوَ خَيْرٌ لَكُمْ وَ هَذَا مَا لَسْتُ أَشُكُّ أَنَّهُ خَيْرٌ لَكَ عِنْدَ بَارِئِكَ عَزَمَ اللَّهُ لَكَ عَلَى الصَّبْرِ فِي الْبَلْوَى وَ الشُّكْرِ فِي النَّعْمَاءِ إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
O son of an uncle! But rather the righteous get afflicted, and rather the honourable righteous ones are guided, and if you are not Rewarded except regarding what you like, when your Reward would be little. Allah-azwj the Exalted: and it may be that you dislike a thing while it is good for you, [2:216], and this is what I have no doubt it is better for you in the Presence of your Creator. May Allah-azwj Determine for you to be upon the patience during the afflictions and the thanking during the bounties, He-azwj is Able upon all things’.
فَلَمَّا وَصَلَ الْكِتَابُ إِلَى ابْنِ عَبَّاسٍ أَجَابَ عَنْهُ وَ قَالَ أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تُعَزِّينِي فِيهِ عَلَى تَسْيِيرِي وَ تَسْأَلُ رَبَّكَ جَلَّ اسْمُهُ أَنْ يَرْفَعَ لِي بِهِ ذِكْراً وَ هُوَ تَعَالَى قَادِرٌ عَلَى تَضْعِيفِ الْأَجْرِ وَ الْعَائِدَةِ بِالْفَضْلِ وَ الزِّيَادَةِ مِنَ الْإِحْسَانِ
When the letter arrived to Ibn Abbas, he answered it and said, ‘As for after, your letter came to me consoling me in it upon my having had to travel and you should ask your Lord-azwj, Majestic is His-azwj Name, that He-azwj Raises the mention for me, and He-azwj is Exalted, Able upon Multiplying the Recompense and the return with the Grace and the Increase from the Favours.
أَمَا أُحِبُّ أَنَّ الَّذِي رَكِبَ مِنِّي ابْنُ الزُّبَيْرِ كَانَ رَكِبَهُ مِنِّي أَعْدَاءُ خَلْقِ اللَّهِ لِي احْتِسَاباً وَ ذَلِكَ فِي حَسَنَاتِي وَ لِمَا أَرْجُو أَنْ أَنَالَ بِهِ رِضْوَانَ رَبِّي يَا أَخِي الدُّنْيَا قَدْ وَلَّتْ وَ إِنَّ الْآخِرَةَ قَدْ أَظَلَّتْ فَاعْمَلْ صَالِحاً جَعَلَنَا اللَّهُ وَ إِيَّاكَ مِمَّنْ يَخَافُهُ بِالْغَيْبِ وَ يَعْمَلُ لِرِضْوَانِهِ فِي السِّرِّ وَ الْعَلَانِيَةِ إِنَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ.
As for my liking the one who rode from me, Ibn Al-Zubeyr, his riding from me was enmity. Allah-azwj Created for me to anticipate, and that is my good deed, and due to what I am hoping to attain the Pleasure of my Lord-azwj by it. O my brother! The world is turning around and the Hereafter is shading, so do the righteous deeds. May Allah-azwj Make us and you to be from the one who fear Him-azwj in the private and work for His-azwj Pleasure in the private and the public, He-azwj is Able upon all things’’.[108]
5- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ نَضْرِ بْنِ شُعَيْبٍ عَنْ خَالِدِ بْنِ مَادٍ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: أَتَى مُحَمَّدُ بْنُ الْحَنَفِيَّةِ الْحُسَيْنَ بْنَ عَلِيٍّ ع فَقَالَ أَعْطِنِي مِيرَاثِي مِنْ أَبِي فَقَالَ لَهُ الْحُسَيْنُ ع مَا تَرَكَ أَبُوكَ إِلَّا سَبْعَ مِائَةِ دِرْهَمٍ فَضَلَتْ مِنْ عَطَايَاهُ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Nazr Bin Shuayb, from Khalid Bin Madd, from Abu Hamza Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Muhammad Bin Al-Hanafiyya came to Al-Husayn-asws Bin Ali-asws and said, ‘Give me my inheritance from my father-asws’. Al-Husayn-asws said to him: ‘Your father-asws did not leave except seven hundred Dirhams, being a surplus from his-asws awards’.
قَالَ فَإِنَّ النَّاسَ يَزْعُمُونَ فَيَأْتُونَ فَيَسْأَلُونِّي فَلَا أَجِدُ بُدّاً مِنْ أَنْ أُجِيبَهُمْ قَالَ فَأَعْطِنِي مِنْ عِلْمِ أَبِي
He said, ‘But the people are alleging and are coming and asking me, so I cannot find any escape from answering them’. (Then) he said, ‘Give me from the knowledge of my father-asws’.
فَقَالَ فَدَعَا الْحُسَيْنُ ع قَالَ فَذَهَبَ فَجَاءَ بِصَحِيفَةٍ تَكُونُ أَقَلَّ مِنْ شِبْرٍ أَوْ أَكْبَرَ مِنْ أَرْبَعِ أَصَابِعَ قَالَ فَمُلِئْتُ شَجَرَةً وَ نَحْوَهُ عِلْماً.
He (Ali-asws Bin Al-Husayn-asws) said: ‘Al-Husayn-asws called (a servant), so he went and came with a Parchment which happened to be smaller than a palm’s width, or bigger than four fingers, and it could fill a tree or approximate to it, in knowledge’’.[109]
6- خص، منتخب البصائر سَعْدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا قُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ ع أَرْسَلَ مُحَمَّدُ ابْنُ حَنَفِيَّةَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَخَلَا بِهِ ثُمَّ قَالَ يَا ابْنَ أَخِي قَدْ عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص كَانَتِ الْوَصِيَّةُ مِنْهُ وَ الْإِمَامَةُ مِنْ بَعْدِهِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ- ثُمَّ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ثُمَّ إِلَى الْحُسَيْنِ ع-
(The book) ‘Muntakhab Al Basaair’ – Sa’ad Bin Abdullah, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Mahboub, form Ibn Raib, from Abu Ubeyda and Zurara,
‘From Abu Ja’far-asws having said: ‘‘When Al-Husayn-asws was killed, Muhammad Bin Al-Hanafiya sent a message to Ali-asws Bin Al-Husayn-asws, and isolated with him-asws, then said to him-asws, ‘O son-asws of my brother-asws! You-asws have known that Rasool-Allah-saww had made the bequest and the Imamate from after him-saww to Ali-asws Bin Abu Talib-asws, then to Al-Hassan-asws, then to Al-Husayn-asws.
وَ قَدْ قُتِلَ أَبُوكَ وَ لَمْ يُوصِ وَ أَنَا عَمُّكَ وَ صِنْوُ أَبِيكَ وَ وِلَادَتِي مِنْ عَلِيٍّ ع فِي سِنِّي وَ قِدْمَتِي وَ أَنَا أَحَقُّ بِهَا مِنْكَ فِي حَدَاثَتِكَ لَا تُنَازِعْنِي فِي الْوَصِيَّةِ وَ الْإِمَامَةِ وَ لَا تُجَانِبْنِي
And your-asws father-asws had been killed (now) and did not bequeath, and I am your-asws uncle and full brother of your-asws father, and my birth is from Ali-asws, and I, in my age and my being older are more rightful with it than you-asws are in your-asws young age, so do not dispute with me of the bequest and the Imamate and not push me aside’.
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع يَا عَمِّ اتَّقِ اللَّهَ وَ لَا تَدَّعِ مَا لَيْسَ لَكَ بِحَقٍّ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ إِنَّ أَبِي ع يَا عَمِّ أَوْصَى إِلَيَّ فِي ذَلِكَ قَبْلَ أَنْ يَتَوَجَّهَ إِلَى الْعِرَاقِ وَ عَهِدَ إِلَيَّ فِي ذَلِكَ قَبْلَ أَنْ يُسْتَشْهَدَ بِسَاعَةٍ وَ هَذَا سِلَاحُ رَسُولِ اللَّهِ ص عِنْدِي فَلَا تَتَعَرَّضْ لِهَذَا فَإِنِّي أَخَافُ عَلَيْكَ نَقْصَ الْعُمُرِ وَ تَشَتُّتَ الْحَالِ
Ali-asws Bin Al-Husayn-asws said to him: ‘O uncle! Fear Allah-azwj and do not make a claim for what isn’t for you by right, I Advise you, lest you may become from the ignorant ones” [11:46]. O uncle! My-asws father-asws had bequeathed to me-asws before he-asws headed to Al-Iraq and covenanted to me-asws regarding that before he-asws was martyred, by an hour: ‘These here are the weapons of Rasool-Allah-azwj with me-asws, therefore do not object to this, for I-asws fear upon you the reduction of the age, and dispersal of the situation.
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لِمَا صَنَعَ الْحَسَنُ مَعَ مُعَاوِيَةَ- أَبَى أَنْ يَجْعَلَ الْوَصِيَّةَ وَ الْإِمَامَةَ إِلَّا فِي عَقِبِ الْحُسَيْنِ ع- فَإِنْ رَأَيْتَ أَنْ تَعْلَمَ ذَلِكَ فَانْطَلِقْ بِنَا إِلَى الْحَجَرِ الْأَسْوَدِ حَتَّى نَتَحَاكَمَ إِلَيْهِ وَ نَسْأَلَهُ عَنْ ذَلِكَ
Allah-azwj Blessed and Exalted, when Al-Hassan-asws had done with Muawiya, (Allah-azwj) Refused to Make the successorship and the Imamate except to be in the posterity of Al-Husayn-asws. So, if you were to see, you will know that. Come, we shall go for judgment to the Black Stone and ask it about that’.
قَالَ أَبُو جَعْفَرٍ ع وَ كَانَ الْكَلَامُ بَيْنَهُمَا بِمَكَّةَ فَانْطَلَقَا حَتَّى أَتَيَا الْحَجَرَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِمُحَمَّدِ بْنِ عَلِيٍّ آتِهِ يَا عَمِّ وَ ابْتَهِلْ إِلَى اللَّهِ تَعَالَى أَنْ يُنْطِقَ لَكَ الْحَجَرَ ثُمَّ سَلْهُ عَمَّا ادَّعَيْتَ فَابْتَهَلَ فِي الدُّعَاءِ وَ سَأَلَ اللَّهَ ثُمَّ دَعَا الْحَجَرَ فَلَمْ يُجِبْهُ
Abu Ja’far-asws said: ‘And the talk between them was at Makkah. They went until when they came to the (Black) Stone, Ali-asws said to Muhammad, ‘Begin and beseech to Allah-azwj and ask Him-azwj to Make it speak to you’. Muhammad asked Him-asws and beseeched in the supplication and asked Allah-azwj, then called the (Black) Stone, but it did not answer him.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَمَا إِنَّكَ يَا عَمِّ لَوْ كُنْتَ وَصِيّاً وَ إِمَاماً لَأَجَابَكَ فَقَالَ لَهُ مُحَمَّدٌ فَادْعُ أَنْتَ يَا ابْنَ أَخِي فَاسْأَلْهُ
Ali-asws Bin Al-Husayn-asws said to him: ‘As for you, O uncle! Had you been a successor-asws and an Imam-asws, it would have answered you’. Muhammad said, ‘You-asws supplicate, O son-asws of my brother-asws, and ask Him-azwj’.
فَدَعَا اللَّهَ عَلِيُّ بْنُ الْحُسَيْنِ ع بِمَا أَرَادَهُ ثُمَّ قَالَ أَسْأَلُكَ بِالَّذِي جَعَلَ فِيكَ مِيثَاقَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ وَ مِيثَاقَ النَّاسِ أَجْمَعِينَ لَمَّا أَخْبَرْتَنَا مَنِ الْإِمَامُ وَ الْوَصِيُّ بَعْدَ الْحُسَيْنِ ع-
Ali-asws Bin Al-Husayn-asws supplicated to Allah-azwj with what he-asws wanted, then said: ‘I-asws ask you in the Name of the One-azwj Who Made the Covenant of the Prophets-as and the successors-as and all people locked within you. Inform us, who is the successor-asws and the Imam-asws after Al-Husayn-asws?’
فَتَحَرَّكَ الْحَجَرُ حَتَّى كَادَ أَنْ يَزُولَ عَنْ مَوْضِعِهِ ثُمَّ أَنْطَقَهُ اللَّهُ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ فَقَالَ اللَّهُمَّ إِنَّ الْوَصِيَّةَ وَ الْإِمَامَةَ بَعْدَ الْحُسَيْنِ بْنِ عَلِيٍّ ع- إِلَى عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ- ابْنِ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص
The (Black) Stone moved until it almost moved away from its place. Then Allah-azwj Caused it to speak in clear Arabic language. It said, ‘O Allah-azwj! The successor-ship and the bequest after Al-Husayn-asws Bin Ali-asws, is to Ali-asws Bin Al-Husayn-asws son-asws of (Syeda) Fatima-asws daughter-asws of Rasool-Allah-saww’.
فَانْصَرَفَ مُحَمَّدُ بْنُ عَلِيٍّ ابْنُ الْحَنَفِيَّةِ وَ هُوَ يَقُولُ عَلِيُّ بْنُ الْحُسَيْنِ.
Muhammad Bin Al-Hanafiya left and he was saying (regarding Wilayah of) Ali-asws Bin Al-Husayn-asws’’.[110]
7- أَقُولُ ذَكَرَ الصَّدُوقُ فِي كِتَابِ إِكْمَالِ الدِّينِ فِي بَيَانِ خَطَاءِ الْكِيسَانِيَّةِ أَنَّ السَّيِّدَ بْنَ مُحَمَّدٍ الْحِمْيَرِيَّ رَضِيَ اللَّهُ عَنْهُ اعْتَقَدَ ذَلِكَ فَلَمْ يَزَلِ السَّيِّدُ ضَالًّا فِي أَمْرِ الْغَيْبَةِ يَعْتَقِدُهَا فِي مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ- حَتَّى لَقِيَ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع-
I (Majlisi) am saying, ‘Al-Sadouq mentioned in the book ‘Ikmal Al-Deen’ in explaining the error of the Kaysaniyya (a sect which believed in the imamate of Muhammad Bin Ali-asws Ibn Al-Hanafiya). Al-Seyyid Bin Muhammad Al-Himeyri, may Allah-azwj be Pleased with him, believed that. The Seyyid did not cease to stray regarding the matter of the occultation believing it to be in Muhammad Bin Ali Ibn Al-Hanafiyya, until he met Al-Sadiq Ja’far-asws Bin Muhammad-asws.
وَ رَأَى مِنْهُ عَلَامَاتِ الْإِمَامَةِ وَ شَاهَدَ مِنْهُ دَلَالاتِ الْوَصِيَّةِ فَسَأَلَهُ عَنِ الْغَيْبَةِ وَ ذَكَرَ لَهُ أَنَّهَا حَقٌّ وَ أَنَّهَا تَقَعُ بِالثَّانِي عَشَرَ مِنَ الْأَئِمَّةِ ع وَ أَخْبَرَهُ بِمَوْتِ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ وَ أَنَّ أَبَاهُ شَاهَدَ دَفْنَهُ
And he saw the signs of the Imamate from him-asws and witnessed evidence of the successorship from him-asws. He asked him-asws about the occultation and he-asws mentioned that it is true and it will be occurring with the twelfth from the Imams-asws, and he-asws informed him with the death of Muhammad Bin Ali Ibn Al-Hanafiya and that his father would witness his burial.
فَرَجَعَ السَّيِّدُ عَنْ مَقَالَتِهِ وَ اسْتَغْفَرَ مِنِ اعْتِقَادِهِ وَ رَجَعَ إِلَى الْحَقِّ عِنْدَ اتِّضَاحِهِ وَ دَانَ بِالْإِمَامَةِ.
The Seyyid retracted from his words and sought Forgiveness from his (erroneous) beliefs and returned to the truth during its clarification and made it a religion with the Imamate’’.[111]
8- حَدَّثَنَا ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ رَوْحٍ عَنْ حَيَّانَ السَّرَّاجِ قَالَ سَمِعْتُ السَّيِّدَ بْنَ مُحَمَّدٍ الْحِمْيَرِيَّ يَقُولُ كُنْتُ أَقُولُ بِالْغُلُوِّ وَ أَعْتَقِدُ غَيْبَةَ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ رَضِيَ اللَّهُ عَنْهُ قَدْ ظَلِلْتُ فِي ذَلِكَ زَمَاناً فَمَنَّ اللَّهُ عَلَيَّ بِالصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ أَنْقَذَنِي بِهِ مِنَ النَّارِ وَ هَدَانِي إِلَى سَوَاءِ الصِّرَاطِ
It is narrated to us by Ibn Ubdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Muhammad Bin Ismail Bin Rawh, from Hayyan Al Sarraj who said, ‘I heard the Seyyid Bin Muhammad Al Himeyri saying,
‘I was speaking with the exaggeration and believed in the occultation of Muhammad Bin Ali-asws Ibn Al-Hanafiya, having slipped (into error) regarding that for a (long) time. Allah-azwj Conferred upon me with Al-Sadiq Ja’far Bin Muhammad-asws and Save me from the Fire through him-asws and Guided me to the even path.
فَسَأَلْتُهُ بَعْدَ مَا صَحَّ عِنْدِي بِالدَّلَائِلِ الَّتِي شَاهَدْتُهَا مِنْهُ أَنَّهُ حُجَّةُ اللَّهِ عَلَيَّ وَ عَلَى جَمِيعِ أَهْلِ زَمَانِهِ وَ أَنَّهُ الْإِمَامُ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُ وَ أَوْجَبَ الِاقْتِدَاءَ بِهِ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ رُوِيَ لَنَا أَخْبَارٌ عَنْ آبَائِكَ ع فِي الْغَيْبَةِ وَ صِحَّةِ كَوْنِهَا فَأَخْبِرْنِي بِمَنْ يَقَعُ-
I asked him-asws after having corrected in my presence with the evidence which I had witnessed from him-asws that he-asws was the Divine Authority of Allah-azwj upon me and upon entirety of the people of his-asws time, and he-asws was the Imam-asws who Allah-azwj had Imposed being obedient to him-asws and Obligated the belief in him-asws. I said so him-asws, ‘O son-asws of Rasool-Allah-saww! Ahadeeth have been reported to us from your-asws forefathers-asws regarding the occultation and correctness of it happening. So, inform me, with whom would it be occurring?’
فَقَالَ ع سَتَقَعُ بِالسَّادِسِ مِنْ وُلْدِي وَ هُوَ الثَّانِي عَشَرَ مِنَ الْأَئِمَّةِ الْهُدَاةِ بَعْدَ رَسُولِ اللَّهِ ص أَوَّلُهُمْ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ- وَ آخِرُهُمُ الْقَائِمُ بِالْحَقِّ بَقِيَّةُ اللَّهِ فِي الْأَرْضِ وَ صَاحِبُ الزَّمَانِ
He-asws said: ‘It will be occurring with the sixth from my-asws sons-asws, and he-asws is the twelfth from the Imams-asws of guidance after Rasool-Allah-saww. The first of them-asws is Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and their-asws last one is the one rising with the truth, remainder of Allah-azwj in the earth, and master of the time.
وَ اللَّهِ لَوْ بَقِيَ فِي غَيْبَتِهِ مَا بَقِيَ نُوحٌ فِي قَوْمِهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَظْهَرَ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً-
By Allah-azwj! Even if he-asws were to remain in his-asws occultation what Noah-as remained among his-asws people, he-asws will not exit from the world until he-asws fills the earth with fairness and justice like what it would have been filled with injustice and tyranny’.
قَالَ السَّيِّدُ فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ مَوْلَايَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع تُبْتُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ عَلَى يَدَيْهِ.
The Seyyid said, ‘When I heard that from my Master-asws Al-Sadiq Ja’far-asws Bin Muhammad-asws, I repented to Allah-azwj, Exalted is His-azwj Mention, upon his-asws hands’’.[112]
9- أَقُولُ أُورِدُ قَصِيدَةً عَنِ السَّيِّدِ فِي ذَلِكَ وَ قَدْ أَوْرَدْنَاهَا فِي بَابِ أَحْوَالِ مَدَاحِي الصَّادِقِ ع ثُمَّ قَالَ وَ كَانَ حَيَّانُ السَّرَّاجُ الرَّاوِي لِهَذَا الْحَدِيثِ مِنَ الْكِيسَانِيَّةِ وَ مَتَى صَحَّ مَوْتُ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ بَطَلَ أَنْ تَكُونَ الْغَيْبَةُ الَّتِي رُوِيَتْ فِي الْأَخْبَارِ وَاقِعَةً بِهِ فَمِمَّا رُوِيَ فِي وَفَاةِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ رَضِيَ اللَّهُ عَنْهُ مَا حَدَّثَنَا بِهِ مُحَمَّدُ بْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنِ الْقَاسِمِ بْنِ الْعَلَاءِ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ الْقَزْوِينِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُخْتَارٍ قَالَ: دَخَلَ حَيَّانُ السَّرَّاجُ عَلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقَالَ لَهُ يَا حَيَّانُ مَا يَقُولُ أَصْحَابُكَ فِي مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ قَالَ يَقُولُونَ حَيٌ يُرْزَقُ
I (Majlisi) am saying, ‘A poem has been referred from the Seyyid regarding that, and we have referred to it in the chapter on praises of Al-Sadiq-asws. Then he said, ‘Hayyan Al Surraj, the reported of this Hadith from the Kaysaniyya, and when the death of Muhammad Bin Ali Ibn Al-Hanafiyya proved true, it invalidated that the occultation which were reported in the Ahadeeth of it occurring with him. So, from what is reported regarding the death of Muhammad Bin Al-Hanafiya what is narrated to us with by Muhammad Bin Isam, from Al Kulayni, from Al Qasim Bin Al A’ala, from Ismail Bin Ali Al Qazwiny, from Ali Bin Ismail, from Hammad Bin Isa, from Ja’far Bin Mukhtar who said,
‘Hayyan Al-Sarraj entered to see Al-Sadiq Ja’far-asws Bin Muhammad-asws. He-asws said to him: ‘O Hayyan! What are your companions saying regarding Muhammad Ibn Al-Hanafiya?’ He said, ‘They are saying he is alive, being sustained (by Allah-azwj)’.
فَقَالَ الصَّادِقُ حَدَّثَنِي أَبِي ع أَنَّهُ كَانَ فِيمَنْ عَادَهُ فِي مَرَضِهِ وَ فِيمَنْ غَمَّضَهُ وَ أَدْخَلَهُ حُفْرَتَهُ وَ زَوَّجَ نِسَاءَهُ وَ قَسَّمَ مِيرَاثَهُ
Al-Sadiq-asws said: ‘It is narrated to me-asws by my-asws father-asws, he was among the ones who consoled him-asws during his-asws illness, and among the ones who closed his-asws eyes and inserted him-asws into his-asws grave and got his-asws womenfolk to be married and distributed his-asws inheritance’.
فَقَالَ يَا أَبَا عَبْدِ اللَّهِ إِنَّمَا مَثَلُ مُحَمَّدٍ فِي هَذِهِ الْأُمَّةِ كَمَثَلِ عِيسَى ابْنِ مَرْيَمَ شُبِّهَ أَمْرُهُ لِلنَّاسِ
He said, ‘O Abu Abdullah-asws! But rather an example of Muhammad in this community is like an example of Isa-as Bin Maryam-as. His matter is confusing to the people!’
فَقَالَ الصَّادِقُ ع شُبِّهَ أَمْرُهُ عَلَى أَوْلِيَائِهِ أَوْ عَلَى أَعْدَائِهِ قَالَ بَلْ عَلَى أَعْدَائِهِ قَالَ أَ تَزْعُمُ أَنَّ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ- عَدُوُّ عَمِّهِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَقَالَ لَا
Al-Sadiq-asws said: ‘Is his matter confusing upon his friends or upon his enemies?’ He said, ‘But, upon his enemies’. He-asws said: ‘Are you claiming that Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws is an enemy of his-asws uncle Muhammad Ibn Al-Hanafiya?’ He said, ‘No’.
ثُمَّ قَالَ الصَّادِقُ ع يَا حَيَّانُ إِنَّكُمْ صَدَفْتُمْ عَنْ آيَاتِ اللَّهِ وَ قَدْ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آياتِنا سُوءَ الْعَذابِ بِما كانُوا يَصْدِفُونَ.
Then Al-Sadiq-asws said: ‘O Hayyan! You all are ratifying the Signs of Allah-azwj, and Allah-azwj Blessed and Exalted has Said: We would be Recompensing those who are turning away from Our Signs with the evil Punishment due to what they were shunning [6:157]’’.[113]
10- كش، رجال الكشي الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى وَ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ وَ حَدَّثَنِي عَلِيُّ بْنُ إِسْمَاعِيلَ وَ يَعْقُوبُ بْنُ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ الْقَلَانِسِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ: دَخَلَ حَيَّانُ السَّرَّاجُ وَ ذَكَرَ نَحْوَهُ وَ زَادَ فِي آخِرِهِ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ- فَتُبْتُ إِلَى اللَّهِ مِنْ كَلَامِ حَيَّانَ ثَلَاثِينَ يَوْماً.
(The book) ‘Rijal’ of Al Kashy – Al-Husayn Bin Al-Hassan Bin Bundar, from Sa’ad, from IbnIsa, and Muhammad Bin Abdul Jabbar, from Ibn Marouf, from Abdullah Bin Al Salt, from Hammad Bin Isa, who said, ‘And it is narrated to me by Ali Bin Ismail, and Yaqoub Bin Yazeed, from Hammad Bin Isa, from Al-Husayn Bin Al Mukhtar Al Qalanisy, from Abdullah Bin Muskan who said,
‘Hayyan Al-Sarraj entered’ – and he mentioned approximate to it, and increased in its end saying, ‘Abu Abdullah-asws said’, and I repented to Allah-azwj from the talk of Hayyan for thirty days’’.[114]
11- ك، إكمال الدين وَ قَالَ الصَّادِقُ ع مَا مَاتَ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ حَتَّى أَقَرَّتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ع- وَ كَانَتْ وَفَاةُ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ سَنَةَ أَرْبَعٍ وَ ثَمَانِينَ مِنَ الْهِجْرَةِ.
(The book) ‘Ikmal Al-Deen’ – ‘And Al-Sadiq-asws said: ‘Muhammad Ibn Al-Hanafiya did not die until he had acknowledged (the Imamate) to Ali-asws Bin Al-Husayn-asws. And the death of Muhammad Bin Al-Hanafiya was in the year eighty-four from the Emigration’’.[115]
12- ير، بصائر الدرجات أَيُّوبُ بْنُ نُوحٍ عَنْ صَفْوَانَ عَنْ مَرْوَانَ بْنِ إِسْمَاعِيلَ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ذَكَرْنَا خُرُوجَ الْحُسَيْنِ وَ تَخَلُّفَ ابْنِ الْحَنَفِيَّةِ عَنْهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا حَمْزَةُ إِنِّي سَأُحَدِّثُكَ فِي هَذَا الْحَدِيثِ وَ لَا تَسْأَلْ عَنْهُ بَعْدَ مَجْلِسِنَا هَذَا
(The book) ‘Basaair Al Darajaat’ – Ayoub Bin Nuh, from Safwan Bin Yahya, from Marwan Bin Ismail, from Hamza Bin Humran,
From Abu Abdullah-asws, he (the narrator) said, ‘We mentioned the egress (going out to Karbala) of Al-Husayn-asws and the staying behind by Ibn Al-Hanafiyya from him-asws. Abu Abdullah-asws said: ‘O Hamza! I-asws shall narrate to you the Hadeeth regarding this and do not ask about it after this gathering of ours.
إِنَّ الْحُسَيْنَ لَمَّا فَصَلَ مُتَوَجِّهاً دَعَا بِقِرْطَاسٍ وَ كَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنَ الْحُسَيْنِ بْنِ عَلِيٍّ إِلَى بَنِي هَاشِمٍ أَمَّا بَعْدُ فَإِنَّهُ مَنْ لَحِقَ بِي مِنْكُمْ اسْتُشْهِدَ مَعِي وَ مَنْ تَخَلَّفَ لَمْ يَبْلُغِ الْفَتْحَ وَ السَّلَامُ.
When Al-Husayn-asws decided to go ahead, called for paper and wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful. From Al-Husayn-asws Bin Ali-asws to the Clan of Hashim-as. As for after, one from you who joins up with me-asws would be martyred with me-asws, and one who stays behind will not achieve the victory. Greetings’’.[116]
13- غط، الغيبة للشيخ الطوسي أَمَّا الَّذِي يَدُلُّ عَلَى فَسَادِ قَوْلِ الْكِيسَانِيَّةِ الْقَائِلِينَ بِإِمَامَةِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَأَشْيَاءُ مِنْهَا أَنَّهُ لَوْ كَانَ إِمَاماً مَقْطُوعاً عَلَى عِصْمَتِهِ لَوَجَبَ أَنْ يَكُونَ مَنْصُوصاً عَلَيْهِ نَصّاً صَرِيحاً لِأَنَّ الْعِصْمَةَ لَا تُعْلَمُ إِلَّا بِالنَّصِّ وَ هُمْ لَا يَدَّعُونَ نَصّاً صَرِيحاً وَ إِنَّمَا يَتَعَلَّقُونَ بِأُمُورٍ ضَعِيفَةٍ دَخَلَتْ عَلَيْهِمْ فِيهَا شُبْهَةٌ
(The book) ‘Al Ghayba’ of the sheykh Al Tusi –
‘As for that which points upon spoiling the word of the Kaysaniyya, the speakers with the Imamate of Muhammad Bin Al-Hanafiya, there are things from it. If he was an Imam-asws, cut off from his infallibility, there would have been ‘نَصّاً’ (Nass – an explicit text) attributed upon him, because the infallibility cannot be known except with ‘نَصّاً’ the text, and they (Kaysaniyya) are not claiming any explicit text, and rather they are linking with weak affairs, the suspicions entered in these.
لَا يَدُلُ عَلَى النَّصِّ نَحْوُ إِعْطَاءِ أَمِيرِ الْمُؤْمِنِينَ إِيَّاهُ الرَّايَةَ يَوْمَ الْبَصْرَةِ وَ قَوْلُهُ أَنْتَ ابْنِي حَقّاً مَعَ كَوْنِ الْحَسَنِ وَ الْحُسَيْنِ ع ابْنَيْهِ وَ لَيْسَ فِي ذَلِكَ دَلَالَةٌ عَلَى إِمَامَتِهِ عَلَى وَجْهٍ
They are not pointing upon the text, for example Amir Al-Momineen-asws giving him the flag on the day of Basra, and his-asws words: ‘You are my-asws son truly’, along with the existence of Al-Hassan-asws and Al-Husayn-asws his-asws two sons-asws, and there is no evidence in that upon his imamate upon any aspect.
وَ إِنَّمَا يَدُلُّ عَلَى فَضْلِهِ وَ مَنْزِلَتِهِ عَلَى أَنَّ الشِّيعَةَ تَرْوِي أَنَّهُ جَرَى بَيْنَهُ وَ بَيْنَ عَلِيِّ بْنِ الْحُسَيْنِ ع كَلَامٌ فِي اسْتِحْقَاقِ الْإِمَامَةِ فَتَحَاكَمَا إِلَى الْحَجَرِ فَشَهِدَ الْحَجَرُ لِعَلِيِّ بْنِ الْحُسَيْنِ ع بِالْإِمَامَةِ فَكَانَ ذَلِكَ مُعْجِزاً لَهُ فَسَلَّمَ لَهُ الْأَمْرَ وَ قَالَ بِإِمَامَتِهِ
And rather, it points upon his merit and his status upon that the Shias are reporting that speech had flowed between him and Ali-asws Bin Al-Husayn-asws regarding worthiness of the Imamate. So, they both went to the (Black) Stone for the judgment. The (Black) Stone testified for Ali-asws Bin Al-Husayn-asws with the Imamate. So, that happened to be a miracle for him-asws. He submitted the matter to him and spoke with his-asws Imamate.
وَ الْخَبَرُ بِذَلِكَ مَشْهُورٌ عِنْدَ الْإِمَامِيَّةِ لِأَنَّهُمْ رَوَوْا أَنَّ مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ نَازَعَ عَلِيَّ بْنَ الْحُسَيْنِ ع فِي الْإِمَامَةِ وَ ادَّعَى أَنَّ الْأَمْرَ أُفْضِيَ إِلَيْهِ بَعْدَ أَخِيهِ الْحُسَيْنِ فَنَاظَرَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع وَ احْتَجَّ عَلَيْهِ بِآيٍ مِنَ الْقُرْآنِ كَقَوْلِهِ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ وَ أَنَّ هَذِهِ الْآيَةَ جَرَتْ فِي عَلِيِّ بْنِ الْحُسَيْنِ ع وَ وُلْدِهِ
And the news of that is well-known with the Imamites because there are reporting that Muhammad Ibn Al-Hanafiya disputed with Ali-asws Bin Al-Husayn-asws regarding the Imamate, and he had claimed that the command had conduced to him after his brother-asws Al-Husayn-asws. Ali-asws Bin Al-Husayn-asws debated him and argued against him with Verses from the Quran, like His-azwj Words: and the possessors of the womb relationships, some of them are higher than the others [33:6], and these Verses flowed regarding Ali-asws Bin Al-Husayn-asws and his-asws sons-asws.
ثُمَّ قَالَ لَهُ أُحَاجُّكَ إِلَى الْحَجَرِ الْأَسْوَدِ فَقَالَ لَهُ كَيْفَ تُحَاجُّنِي إِلَى حَجَرٍ لَا يَسْمَعُ وَ لَا يُجِيبُ فَأَعْلَمَهُ أَنَّهُ يَحْكُمُ بَيْنَهُمَا فَمَضَيَا حَتَّى انْتَهَيَا إِلَى الْحَجَرِ
Then he-asws said to him: ‘I-asws shall argue you to the Black Stone’. He said to him-asws, ‘How can you-asws take my argument to the (Black) Stone which can neither hear nor answer?’ He-asws let him know that it will be judging between them. So, they went until they ended to the (Black) Stone.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ لِمُحَمَّدِ ابْنِ الْحَنَفِيَّةِ تَقَدَّمْ وَ كَلِّمْهُ فَتَقَدَّمَ إِلَيْهِ فَوَقَفَ حِيَالَهُ وَ تَكَلَّمَ ثُمَّ أَمْسَكَ ثُمَّ تَقَدَّمَ عَلِيُّ بْنُ الْحُسَيْنِ ع فَوَضَعَ يَدَهُ عَلَيْهِ ثُمَّ قَالَ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ فِي سُرَادِقِ الْعَظَمَةِ ثُمَّ دَعَا بَعْدَ ذَلِكَ وَ قَالَ لَمَّا أَنْطَقْتَ ذَلِكَ الْحَجَرَ
Ali-asws Bin Al-Husayn-asws said to Muhammad Ibn Al-Hanafiya: ‘Proceed and speak to it’. He went ahead to it and paused facing it and spoke. Then he withheld. Then Ali-asws Bin Al-Husayn-asws went ahead and placed his-asws hand upon it, then said: ‘O Allah-azwj! I-asws hereby ask you with Your-azwj Name Inscribed in the magnificent pavilions!’ Then he-asws supplicated after that and he spoke when that Stone talked.
ثُمَّ قَالَ أَسْأَلُكَ بِالَّذِي جَعَلَ فِيكَ مَوَاثِيقَ الْعِبَادِ وَ الشَّهَادَةَ لِمَنْ وَافَاكَ لَمَّا أَخْبَرْتَ لِمَنِ الْإِمَامَةُ وَ الْوَصِيَّةُ فَزَعْزَعَ الْحَجَرُ ثُمَّ كَادَ أَنْ يَزُولَ ثُمَّ أَنْطَقَهُ اللَّهُ فَقَالَ يَا مُحَمَّدُ سَلِّمِ الْإِمَامَةَ لِعَلِيِّ بْنِ الْحُسَيْنِ ع فَرَجَعَ مُحَمَّدٌ عَنْ مُنَازَعَتِهِ وَ سَلَّمَهَا إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع-
Then he-asws said: ‘I-asws ask you by the One-azwj Who Made the Covenants of the servants to be inside you, and the testimonies of the one who come to you, will you inform for whom is the Imamate and the successorship?’ The Stone shook then almost moved (falling off), then Allah-azwj Caused it to talk. It said, ‘O Muhammad! Submit the Imamate to Ali-asws Bin Al-Husayn-asws!’ Muhammad retracted from his contention and submitted it to Ali-asws Bin Al-Husayn-asws.
وَ مِنْهَا تَوَاتُرُ الشِّيعَةِ الْإِمَامِيَّةِ بِالنَّصِّ عَلَيْهِ مِنْ أَبِيهِ وَ جَدِّهِ وَ هِيَ مَوْجُودَةٌ فِي كُتُبِهِمْ فِي الْأَخْبَارِ لَا نَطُولُ بِذِكْرِهِ الْكِتَابَ وَ مِنْهَا الْأَخْبَارُ الْوَارِدَةُ عَنِ النَّبِيِّ ص مِنْ جِهَةِ الْخَاصَّةِ وَ الْعَامَّةِ عَلَى مَا سَنَذْكُرُهُ فِيمَا بَعْدُ بِالنَّصِّ عَلَى إِمَامَةِ الِاثْنَيْ عَشَرَ وَ كُلُّ مَنْ قَالَ بِإِمَامَتِهِمْ
And from it is the frequenting by the Imamite Shias with the text upon him-asws, from his-asws father-asws, and his-asws grandfather-asws, and these are existent in their books in the Ahadeeth. We will not prolong the book by mentioning it. And these are the Ahadeeth reported from the Prophet-saww from the direction of the special ones (Shias) and the general (Muslims) upon what we shall be mentioned afterwards with the text upon the Imamate of the twelve, and all of the ones who speak with their-asws Imamate.
قَطَعَ عَلَى وَفَاةِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ وَ سِيَاقَةِ الْإِمَامَةِ إِلَى صَاحِبِ الزَّمَانِ ع وَ مِنْهَا انْقِرَاضُ هَذِهِ الْفُرْقَةِ فَإِنَّهُ لَمْ يَبْقَ فِي الدُّنْيَا فِي وَقْتِنَا وَ لَا قَبْلَهُ بِزَمَانٍ طَوِيلٍ قَائِلٌ يَقُولُ بِهِ وَ لَوْ كَانَ ذَلِكَ حَقّاً لَمَا جَازَ انْقِرَاضُهُ
It cut off upon the death of Ibn Al-Hanafiya and the continuation of the Imamate to the Master-asws of the time. And from it is the extinction of this sect (the Kaysaniya), for it does not remain in the world in our time, nor before it by a long duration is there any speaker speaking with it. And if that had been true, its termination would not have been allowed.
فَإِنْ قِيلَ كَيْفَ يُعْلَمُ انْقِرَاضُهُمْ وَ هَلَّا جَازَ أَنْ يَكُونَ فِي بَعْضِ الْبِلَادِ الْبَعِيدَةِ وَ جَزَائِرِ الْبَحْرِ وَ أَطْرَافِ الْأَرْضِ أَقْوَامٌ يَقُولُونَ بِهَذَا الْقَوْلِ كَمَا يَجُوزُ أَنْ يَكُونَ فِي أَطْرَافِ الْأَرْضِ مَنْ يَقُولُ بِمَذْهَبِ الْحَسَنِ فِي أَنَّ مُرْتَكِبَ الْكَبِيرَةِ مُنَافِقٌ فَلَا يُمْكِنُ ادِّعَاءُ انْقِرَاضِ هَذِهِ الْفِرْقَةِ وَ إِنَّمَا كَانَ يُمْكِنُ الْعِلْمُ لَوْ كَانَ الْمُسْلِمُونَ فِيهِمْ قِلَّةً وَ الْعُلَمَاءُ مَحْصُورِينَ
So, if it is said, ‘How can their extinction be known and it is possible that there happen a people to be in one of the far cities and island of the seas, and horizons of the earth speaking with this word like what is possible that there happen to be ones speaking with the good doctrine in the ends of the earth regarding that the perpetrator of the major sin is a hypocrite, so the eradication of this sect is not possible to be fulfilled, and rather the knowledge is possible, even if the Muslims among them were few and the scholars were trapped.
فَأَمَّا الْآنَ وَ قَدِ انْتَشَرَ الْإِسْلَامُ وَ كَثُرَ الْعُلَمَاءُ فَمِنْ أَيْنَ يُعْلَمُ ذَلِكَ قَوْلُنَا هَذَا يُؤَدِّي إِلَى أَنْ لَا يُمْكِنَ الْعِلْمُ بِإِجْمَاعِ الْأُمَّةِ عَلَى قَوْلٍ وَ لَا مَذْهَبٍ بِأَنْ يُقَالَ لَعَلَّ فِي أَطْرَافِ الْأَرْضِ مَنْ يُخَالِفُ ذَلِكَ وَ يَلْزَمُ أَنْ يَجُوزَ أَنْ يَكُونَ فِي أَطْرَافِ الْأَرْضِ مَنْ يَقُولُ إِنَّ الْبَرَدَ لَا يَنْقُضُ الصَّوْمَ وَ أَنَّهُ يَجُوزُ لِلصَّائِمِ أَنْ يَأْكُلَ إِلَى طُلُوعِ الشَّمْسِ لِأَنَّ الْأَوَّلَ كَانَ مَذْهَبَ أَبِي طَلْحَةَ الْأَنْصَارِيِّ وَ الثَّانِي مَذْهَبُ الْحُذَيْفَةِ وَ الْأَعْمَشِ
As for now, and Al-Islam has spread, and the scholars are in abundance, from where would one known that this word of ours would lead to that it is impossible for the knowledge with the unity of the community upon a word, nor any doctrine, that it could be said, ‘Perhaps in the outskirts of the earth there is one who opposes that’, and it is possible that there would happen to be in the outskirts of the earth one who would say, ‘The cold (weather) does not reduce the Fasting and that it is allowed for the fasting one that he eats up to the emergence of the sun’, because the first one to doctrine (that) was Abu Talha Al-Ansari, and the second doctrine was of Al-Huzeyfa and Al-Amsh.
وَ كَذَلِكَ مَسَائِلُ كَثِيرَةٌ مِنَ الْفِقْهِ كَانَ الْخُلْفُ فِيهَا وَاقِعاً بَيْنَ الصَّحَابَةِ وَ التَّابِعِينَ ثُمَّ زَالَ الْخُلْفُ فِيمَا بَعْدُ وَ اجْتَمَعَ أَهْلُ الْأَعْصَارِ عَلَى خِلَافِهِ فَيَنْبَغِي أَنْ يُشَكَّ فِي ذَلِكَ وَ لَا نَثِقَ بِالْإِجْمَاعِ عَلَى مَسْأَلَةٍ سَبَقَ الْخِلَافُ فِيهَا وَ هَذَا طَعْنُ مَنْ يَقُولُ إِنَّ الْإِجْمَاعَ لَا يُمْكِنُ مَعْرِفَتُهُ وَ لَا التَّوَصُّلُ إِلَيْهِ
And questions like that are many of the Fitna, behind it were events between the companions and the followers. Then the opposition declined during what was afterwards, and the consensus of the people of the times was upon opposite to it. It is befitting that one doubts regarding that and does not trust with the consensus upon an issue the opposition has preceded regarding it; and this is a taunt to the one who says that the consensus, recognising it is not possible nor the arrival to it.
وَ الْكَلَامُ فِي ذَلِكَ لَا يَخْتَصُّ هَذِهِ الْمَسْأَلَةَ فَلَا وَجْهَ لِإِيرَادِهِ هَاهُنَا ثُمَّ إِنَّا نَعْلَمُ أَنَّ الْأَنْصَارَ طَلَبَتِ الْإِمْرَةَ وَ دَفَعَهُمُ الْمُهَاجِرُونَ عَنْهَا ثُمَّ رَجَعَتِ الْأَنْصَارُ إِلَى قَوْلِ الْمُهَاجِرِينَ عَلَى قَوْلِ الْمُخَالِفِ فَلَوْ أَنَّ قَائِلًا قَالَ يَجُوزُ عَقْدُ الْإِمَامَةِ لِمَنْ كَانَ مِنَ الْأَنْصَارِ لِأَنَّ الْخِلَافَ سَبَقَ فِيهِ وَ لَعَلَّ فِي أَطْرَافِ الْأَرْضِ مَنْ يَقُولُ بِهِ فَمَا كَانَ يَكُونُ جَوَابَهُمْ فِيهِ فَأَيُّ شَيْءٍ قَالُوهُ فَهُوَ جَوَابُنَا بِعَيْنِهِ فَلَا نَطُولُ بِذِكْرِهِ
And the talk regarding that does not pertain to this issue, so there is no aspect to intend it over here. Then, we know that the Helpers sought the government and the Emigrants pushed them away from it. Then the Helpers returned to the word of the Emigrants upon the word of the opposition. So, if the speaker were to say, ‘The knot of the Imamate is allowed for the one who was from the Helpers because the opposition had preceded in it, and perhaps in the outskirts of the earth there is one saying speaking with it, what would be their answer regarding it? Which thing would they be saying? So, it would be our answer exactly. We shall not prolong its mention.
فَإِنْ قِيلَ إِذَا كَانَ الْإِجْمَاعُ عِنْدَكُمْ إِنَّمَا يَكُونُ حُجَّةً لِكَوْنِ الْمَعْصُومِ فِيهِ فَمِنْ أَيْنَ تَعْلَمُونَ دُخُولَ قَوْلِهِ فِي جُمْلَةِ أَقْوَالِ الْأُمَّةِ وَ هَلَّا جَازَ أَنْ يَكُونَ قَوْلُهُ مُنْفَرِداً عَنْهُمْ فَلَا تَتَيَقَّنُوَن بِالْإِجْمَاعِ
It is said that when there was a consensus among you all, but rather the Infallible (Imam-asws) would also happen to be in it. From where you would be knowing the entry of his-asws word among the total words of the community? And can it be allowed that his-asws word would be separate from them? Then there would be not reliability with the consensus.
قُلْنَا الْمَعْصُومُ إِذَا كَانَ مِنْ جُمْلَةِ عُلَمَاءِ الْأُمَّةِ فَلَا بُدَّ أَنْ يَكُونَ قَوْلُهُ مَوْجُوداً فِي جُمْلَةِ أَقْوَالِ الْعُلَمَاءِ لِأَنَّهُ لَا يَجُوزُ أَنْ يَكُونَ قَوْلُهُ مُنْفَرِداً مُظْهِراً لِلْكُفْرِ فَإِنَّ ذَلِكَ لَا يَجُوزُ عَلَيْهِ
We say that the Infallible-asws, when he-asws was from the total of the scholars of the community, there is no escape that his-asws word would be existent among the total words of the scholar, because it is not allowed that his-asws word would be separate, being a manifestation of Kufr, for that is not allowed upon him-asws.
فَإِذاً لَا بُدَّ أَنْ يَكُونَ قَوْلُهُ فِي جُمْلَةِ الْأَقْوَالِ وَ إِنْ شَكَكْنَا فِي أَنَّهُ الْإِمَامُ فَإِذَا اعْتَبَرْنَا أَقْوَالَ الْأُمَّةِ وَ وَجَدْنَا بَعْضَ الْعُلَمَاءِ يُخَالِفُ فِيهِ فَإِنْ كُنَّا نَعْرِفُهُ وَ نَعْرِفُ مَوْلِدَهُ وَ مَنْشَأَهُ لَمْ نَعْتَدَّ بِقَوْلِهِ لِعِلْمِنَا أَنَّهُ لَيْسَ بِإِمَامٍ وَ إِنْ شَكَكْنَا فِي نَسَبِهِ لَمْ يَكُنِ الْمَسْأَلَةُ إِجْمَاعِيّاً
So, then there is no escape from his-asws word to be among the total words. If we were to doubt that he-asws is the Imam-asws, when we consider the words of the community and we find one of the scholars opposing in it, we would be recognising him and recognise his birth and his growth, we will not be counting with (accepting) his words for our knowledge as he isn’t an Imam-asws. And if we were to doubt in his self, the issue of consensus will not happen.
فَعَلَى هَذَا أَقْوَالُ الْعُلَمَاءِ مِنَ الْأُمَّةِ اعْتَبَرْنَاهَا فَلَمْ نَجِدْ فِيهِمْ قَائِلًا بِهَذَا الْمَذْهَبِ الَّذِي هُوَ مَذْهَبُ الْكِيسَانِيَّةِ أَوِ الْوَاقِفِيَّةِ وَ إِنْ وَجَدْنَا فَرْضاً وَاحِداً أَوِ اثْنَيْنِ فَإِنَّا نَعْلَمُ مَنْشَأَهُ وَ مَوْلِدَهُ فَلَا يُعْتَدُّ بِقَوْلِهِ وَ اعْتَبَرْنَا أَقْوَالَ الْبَاقِينَ الَّذِينَ نَقْطَعُ عَلَى كَوْنِ الْمَعْصُومِ فِيهِمْ فَسَقَطَتْ هَذِهِ الشُّبْهَةُ عَلَى هَذَا التَّحْرِيرِ وَ بَانَ وَهْنُهَا.
Upon these words the scholars from the community are reliant. We do not find any speaker among them with this doctrine, which is the doctrine of the Kaysaniya, or the Waqifiya, and even if we were to find one person or two. We would know his growth and his birth. We will not be counting (accepting) his words and we will be reliant upon the words of the rest of those we shall cut upon the existence of the Infallible-asws being among them. Thus, this doubt falls based upon this composition, its weakness is manifested’’.[117]
14- يج، الخرائج و الجرائح عَنْ دِعْبِلٍ الْخُزَاعِيِّ قَالَ حَدَّثَنَا الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: كُنْتُ عِنْدَ أَبِيَ الْبَاقِرِ ع- إِذْ دَخَلَ عَلَيْهِ جَمَاعَةٌ مِنَ الشِّيعَةِ وَ فِيهِمْ جَابِرُ بْنُ يَزِيدَ فَقَالُوا هَلْ رَضِيَ أَبُوكَ عَلِيٌ بِإِمَامَةِ الْأَوَّلِ وَ الثَّانِي قَالَ اللَّهُمَّ لَا
(The book) ‘Al Kharaij Wa Al Jaraih’ – From Deobel Al Khuzaie who said,
‘It is narrated to us by Al-Reza-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘I-asws was in the presence of my-asws father-asws Al-Baqir-asws when a group of the Shias entered and among them was Jabir Bin Yazeed. They said, ‘Did your-asws (grand) father-asws Ali-asws agree with the imamate of the first (Abu Bakr) and the second (Umar)?’ He-asws said: ‘O Allah-azwj, No!’
قَالُوا فَلِمَ نَكَحَ مِنْ سَبْيِهِمْ خَوْلَةَ الْحَنَفِيَّةَ إِذَا لَمْ يَرْضَ بِإِمَامَتِهِمْ فَقَالَ الْبَاقِرُ ع امْضِ يَا جَابِرَ بْنَ يَزِيدَ- إِلَى مَنْزِلِ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ فَقُلْ لَهُ إِنَّ مُحَمَّدَ بْنَ عَلِيٍّ يَدْعُوكَ
They said, ‘So, which did he-asws marry Khowla Al-Hanafiyya from their captives when he-asws was not pleased with their Imamate?’ Al-Baqir-asws said: ‘O Jabir Bin Yazeed! Go to the house of Jabir Bin Abdullah Al-Ansari and tell him that Muhammad-asws Bin Ali-asws is calling you’.
قَالَ جَابِرُ بْنُ يَزِيدَ فَأَتَيْتُ مَنْزِلَهُ وَ طَرَقْتُ عَلَيْهِ الْبَابَ فَنَادَانِي جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ مِنْ دَاخِلِ الدَّارِ اصْبِرْ يَا جَابِرَ بْنَ يَزِيدَ- فَقُلْتُ فِي نَفْسِي أَيْنَ عِلْمُ جَابِرٍ الْأَنْصَارِيِّ أَنِّي جَابِرُ بْنُ يَزِيدَ وَ لَا يَعْرِفُ الدَّلَائِلَ إِلَّا الْأَئِمَّةُ مِنْ آلِ مُحَمَّدٍ ع- وَ اللَّهِ لَأَسْأَلَنَّهُ إِذَا خَرَجَ إِلَيَّ
Jabir Bin Yazeed said, ‘I went to his house and knocked the door to him. Jabir Bin Abdullah Al-Ansari called out at me from inside the house, ‘Be patient, O Jabir Bin Yazeed!’ I said within myself, ‘Where did Jabir Al-Ansari come to know that I am Jabir Bin Yazeed, and no one knows the evidence except the Imams-asws from the Progeny-asws of Muhammad-saww? By Allah-azwj! I will ask him when he comes out to me’.
فَلَمَّا خَرَجَ قُلْتُ لَهُ مِنْ أَيْنَ عَلِمْتَ أَنِّي جَابِرٌ وَ أَنَا عَلَى الْبَابِ وَ أَنْتَ دَاخِلُ الدَّارِ قَالَ خَبَّرَنِي مَوْلَايَ الْبَاقِرُ ع الْبَارِحَةَ أَنَّكَ تَسْأَلُهُ عَنِ الْحَنَفِيَّةِ فِي هَذَا الْيَوْمِ وَ أَنَا أَبْعَثُهُ إِلَيْكَ يَا جَابِرُ بُكْرَةَ غَدٍ وَ أَدْعُوكَ فَقُلْتُ صَدَقْتَ قَالَ سِرْ بِنَا
When he came out, I said to him, ‘From where did you come to know, I am Jabir and I am at the door, and you were inside the house?’ He said, ‘My master-asws Al-Baqir-asws had informed me yesterday that you would be asking him-asws about Al-Hanafiya during this day and (said): ‘I-asws shall be sending him to you, O Jabir, tomorrow morning and call you’’. I said, ‘You speak the truth’. He said, ‘Let us go!’
فَسِرْنَا جَمِيعاً حَتَّى أَتَيْنَا الْمَسْجِدَ فَلَمَّا بَصُرَ مَوْلَايَ الْبَاقِرُ ع بِنَا وَ نَظَرَ إِلَيْنَا قَالَ لِلْجَمَاعَةِ قُومُوا إِلَى الشَّيْخِ فَاسْأَلُوهُ حَتَّى يُنَبِّئَكُمْ بِمَا سَمِعَ وَ رَأَى فَقَالُوا يَا جَابِرُ هَلْ رَاضٍ إِمَامُكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- بِإِمَامَةِ مَنْ تَقَدَّمَ قَالَ اللَّهُمَّ لَا قَالُوا فَلِمَ نَكَحَ مِنْ سَبْيِهِمْ إِذْ لَمْ يَرْضَ بِإِمَامَتِهِمْ
We went together until we came to the Majid. When my Master-asws Al-Baqir-asws sighted us and looked at us, he-asws said to the group: ‘Arise to (receive) the sheykh and ask him until he informs you with what he has heard’. They said, ‘O Jabir! Was your Imam Ali-asws Bin Abu Talib-asws pleased with the imamate of the ones who had preceded?’ He said, ‘O Allah-azwj, No!’ They said, ‘Then why did he-asws marry from their captives when he-asws was not pleased with their imamate?’
قَالَ جَابِرٌ آهِ آهِ لَقَدْ ظَنَنْتُ أَنِّي أَمُوتُ وَ لَا أُسْأَلُ عَنْ هَذَا إِذْ سَأَلْتُمُونِي فَاسْمَعُوا وَ عُوا حَضَرْتُ السَّبْيَ وَ قَدْ أُدْخِلَتِ الْحَنَفِيَّةُ فِيمَنْ أُدْخِلَ فَلَمَّا نَظَرَتْ إِلَى جَمِيعِ النَّاسِ عَدَلَتْ إِلَى تُرْبَةِ رَسُولِ اللَّهِ ص فَرَنَّتْ وَ زَفَرَتْ زَفْرَةً وَ أَعْلَنَتْ بِالْبُكَاءِ وَ النَّحِيبِ
Jabir said, ‘Aah! Aah! I thought I would be dead and would not be asked about this. Now that you have asked me, then listen and retain. The captives were presented and the Hanafiya (Khowla) entered among the ones who entered. When she looked at the entirety of the people, she went aside to the soil of Rasool-Allah-saww and she shrieked and exhaled and announced with the crying and the wailing.
ثُمَّ نَادَتِ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ ص وَ عَلَى أَهْلِ بَيْتِكَ مِنْ بَعْدِكَ هَؤُلَاءِ أُمَّتُكَ سبينا [سَبَتْنَا] سَبْيَ النُّوبِ وَ الدَّيْلَمِ وَ اللَّهِ مَا كَانَ لَنَا إِلَيْهِمْ مِنْ ذَنْبٍ إِلَّا الْمَيْلُ إِلَى أَهْلِ بَيْتِكَ- فَجَعَلَتِ الْحَسَنَةَ سَيِّئَةً وَ السَّيِّئَةَ حَسَنَةً فسبينا [فَسَبَتْنَا]
Then she called out, ‘The greetings be unto you-saww, O Rasool-Allah-saww and upon the People-asws of your-saww Household! Your-saww community has captured us the captivity of the Nubians and Al Daylam! By Allah-azwj, there is no sin for us to them except the inclining towards People-asws of your-saww Household, so they have made the good deed to be evil, and the evil as a good deed, making us captives’.
ثُمَّ انْعَطَفَتْ إِلَى النَّاسِ وَ قَالَتْ لِمَ سَبَيْتُمُونَا وَ قَدْ أَقْرَرْنَا بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص قَالُوا مَنَعْتُمُونَا الزَّكَاةَ قَالَتْ هَبِ الرِّجَالَ مَنَعُوكُمْ فَمَا بَالُ النِّسْوَانِ فَسَكَتَ الْمُتَكَلِّمُ كَأَنَّمَا أُلْقِمَ حَجَراً
Then she turned towards the people and said, ‘Why have you made us captives and we have acknowledged that there is no god except Allah-azwj and that Muhammad-saww is Rasool-Allah-saww?’ They said, ‘You have refused to give us the Zakaat’. She said, ‘Supposing the men have refused you, so what is the matter of the women?’ The speaker was silent as if he had swallowed a stone.
ثُمَّ ذَهَبَ إِلَيْهَا طَلْحَةُ وَ خَالِدٌ يَرْمِيَانِ فِي التَّزْوِيجِ إِلَيْهَا ثَوْبَيْنِ فَقَالَتْ لَسْتُ بِعُرْيَانَةٍ فَتَكْسُونِي قِيلَ إِنَّهُمَا يُرِيدَانِ أَنْ يَتَزَايَدَا عَلَيْكِ فَأَيُّهُمَا زَادَ عَلَى صَاحِبِهِ أَخَذَكِ مِنَ السَّبْيِ قَالَتْ هَيْهَاتَ وَ اللَّهِ لَا يَكُونُ ذَلِكَ أَبَداً وَ لَا يَمْلِكُنِي وَ لَا يَكُونُ لِي بِبَعْلٍ إِلَّا مَنْ يُخْبِرُنِي بِالْكَلَامِ الَّذِي قُلْتُهُ سَاعَةَ خَرَجْتُ مِنْ بَطْنِ أُمِّي
Then Talha and Khalid went to her, throwing two garments upon her in being married to her. She said, ‘I am not naked, so you are clothing me’. It was said, ‘They both want to bid upon you, so whichever of the two increases upon his companion, he will take you from the captives’. She said, ‘Far be it! By Allah-azwj! That will not happen, ever, and no one will own me nor will happen to be a husband for me except the one who informs me with the speech which I had spoken at the time I came out from the belly of my mother!’
فَسَكَتَ النَّاسُ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ وَ وَرَدَ عَلَيْهِمْ مِنْ ذَلِكَ الْكَلَامِ مَا أَبْهَرَ عُقُولَهُمْ وَ أَخْرَسَ أَلْسِنَتَهُمْ وَ بَقِيَ الْقَوْمُ فِي دَهَشَةٍ مِنْ أَمْرِهَا فَقَالَ أَبُو بَكْرٍ مَا لَكُمْ يَنْظُرُ بَعْضُكُمْ إِلَى بَعْضٍ قَالَ الزُّبَيْرُ لِقَوْلِهَا الَّذِي سَمِعْتَ
The people were silent looking at each other, and there had been referred upon them from that talk what had baffled their intellects and muted their tongues, and the people remained in the astonishment from her affair’. Abu Bakr said, ‘What is the matter with you all looking at each other?’ Al-Zubeyr said, ‘Due to her words which you heard’.
قَالَ أَبُو بَكْرٍ مَا هَذَا الْأَمْرُ الَّذِي أَحْصَرَ أَفْهَامَكُمْ إِنَّهَا جَارِيَةٌ مِنْ سَادَاتِ قَوْمِهَا وَ لَمْ يَكُنْ لَهَا عَادَةٌ بِمَا لَقِيَتْ وَ رَأَتْ فَلَا شَكَّ أَنَّهَا دَاخَلَهَا الْفَزَعُ وَ تَقُولُ مَا لَا تَحْصِيلَ لَهُ
Abu Bakr said, ‘This is not the matter which should restrict your understandings. She is a slave girl from the chiefs of our people, and there is no habit for her with what she has faced and seen. There is no doubt that the panic has entered her, and she is saying what cannot be achieved for’.
فَقَالَتْ رَمَيْتَ بِكَلَامِكَ غَيْرَ مَرْمِيٍّ وَ اللَّهِ مَا دَاخَلَنِي فَزَعٌ وَ لَا جَزَعٌ وَ وَ اللَّهِ مَا قُلْتُ إِلَّا حَقّاً وَ لَا نَطَقْتُ إِلَّا فَصْلًا وَ لَا بُدَّ أَنْ يَكُونَ كَذَلِكَ وَ حَقِّ صَاحِبِ هَذَا الْبَنِيَّةِ مَا كَذَبْتُ
She said, ‘You are throwing your talk without any aim. By Allah-azwj! Neither panic nor alarm has entered me. By Allah-azwj! I am not saying except truth, nor am I speaking except decisively, and there is no escape that it has happened and by the right of the Owner of the Building (Kabah), I am not lying!’
ثُمَّ سَكَتَتْ وَ أَخَذَ طَلْحَةُ وَ خَالِدٌ ثَوْبَيْهِمَا وَ هِيَ قَدْ جَلَسَتْ نَاحِيَةً مِنَ الْقَوْمِ فَدَخَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَذَكَرُوا لَهُ حَالَهَا فَقَالَ ع هِيَ صَادِقَةٌ فِيمَا قَالَتْ وَ كَانَ حَالَتُهَا وَ قِصَّتُهَا كَيْتَ وَ كَيْتَ فِي حَالِ وِلَادَتِهَا
Then she was silent, and Talha and Al-Khalid took (back) their garments and she sat down in a corner away from the people. Ali-asws Bin Abu Talib-asws entered, and they mentioned her state to him. He-asws said: ‘She is truthful in what she has said. Her situation and her story are such and such during the state of her birth’.
وَ قَالَ إِنَّ كُلَّ مَا تَكَلَّمَتْ بِهِ فِي حَالِ خُرُوجِهَا مِنْ بِطْنِ أُمِّهَا هُوَ كَذَا وَ كَذَا وَ كُلُّ ذَلِكَ مَكْتُوبٌ عَلَى لَوْحٍ مَعَهَا فَرَمَتْ بِاللَّوْحِ إِلَيْهِمْ لَمَّا سَمِعَتْ كَلَامَهُ ع فَقَرَءُوهَا عَلَى مَا حَكَى عَلِيُّ بْنُ أَبِي طَالِبٍ ع- لَا يَزِيدُ حَرْفاً وَ لَا يَنْقُصُ فَقَالَ أَبُو بَكْرٍ خُذْهَا يَا أَبَا الْحَسَنِ بَارَكَ اللَّهُ لَكَ فِيهَا
And he-asws said: ‘All what she has spoken with regarding the state of her coming out from the belly of her mother, it is such and such, that is written upon a tablet which is with her’. She threw the tablet towards them when she heard his-asws speech. It was read to be upon what Ali-asws Bin Abu Talib-asws had told (them), neither increasing by a letter nor reducing. Abu Bakr said, ‘Take her, O Abu Al-Hassan-asws! May Allah-azwj Bless you-asws regarding her’.
فَوَثَبَ سَلْمَانُ فَقَالَ وَ اللَّهِ مَا لِأَحَدٍ هَاهُنَا مِنَّةٌ عَلَى أَمِيرِ الْمُؤْمِنِينَ- بَلْ لِلَّهِ الْمِنَّةُ وَ لِرَسُولِهِ وَ لِأَمِيرِ الْمُؤْمِنِينَ- وَ اللَّهِ مَا أَخَذَهَا إِلَّا بِمُعْجِزِهِ الْبَاهِرِ وَ عِلْمِهِ الْقَاهِرِ وَ فَضْلِهِ الَّذِي يَعْجِزُ عَنْهُ كُلُّ ذِي فَضْلٍ
Salman-ra leapt and said, ‘By Allah-azwj! There is no conferment for anyone over her upon Amir Al-Momineen-asws. But the conferment is for Allah-azwj and for His-azwj Rasool-saww and for Amir Al-Momineen-asws! By Allah-azwj! He-asws is not taking her except by his-asws dazzling miracle and his-asws subduing knowledge and his-asws merit which everyone with merit is frustrated from!’
ثُمَّ قَالَ الْمِقْدَادُ مَا بَالُ أَقْوَامٍ قَدْ أَوْضَحَ اللَّهُ لَهُمُ الطَّرِيقَ لِلْهِدَايَةِ فَتَرَكُوهُ وَ أَخَذُوا طَرِيقَ الْعَمَى وَ مَا مِنْ قَوْمٍ إِلَّا وَ تَبَيَّنَ لَهُمْ فِيهِ دَلَائِلُ أَمِيرِ الْمُؤْمِنِينَ
Then Al-Miqdad-ra said, ‘What is the matter with a people, Allah-azwj has Clarified the path of guidance for them, but they are neglecting it and they are taking to the path of blindness, and there are none from a people except the evidence of Amir Al-Momineen-asws has been manifested to them regarding it!’
وَ قَالَ أَبُو ذَرٍّ وَا عَجَبَا لِمَنْ يُعَانِدُ الْحَقَّ وَ مَا مِنْ وَقْتٍ إِلَّا وَ يَنْظُرُ إِلَى بَيَانِهِ أَيُّهَا النَّاسُ قَدْ تَبَيَّنَ لَكُمْ فَضْلُ أَهْلِ الْفَضْلِ ثُمَّ قَالَ يَا فُلَانُ أَ تَمُنُّ عَلَى أَهْلِ الْحَقِّ بِحَقِّهِمْ وَ هُمْ بِمَا فِي يَدَيْكَ أَحَقُّ وَ أَوْلَى
And Abu Zarr-ra said, ‘Oh the wonder at the one who is obstinate to the truth, and there is none from a time except and he looks at is manifestation! O you people! The merit of the people of merit has been clarified to you all!’ Then he-ra said, ‘O so and so!’ Are you conferring upon the people of truth with their-asws own rights and although they-asws are more rightful with what is in your hands, and foremost?’
وَ قَالَ عَمَّارٌ أُنَاشِدُكُمْ بِاللَّهِ أَ مَا سَلَّمْنَا عَلَى أَمِيرِ الْمُؤْمِنِينَ- هَذَا عَلِيِّ بْنِ أَبِي طَالِبٍ ع- فِي حَيَاةِ رَسُولِ اللَّهِ ص بِإِمْرَةِ الْمُؤْمِنِينَ
And Ammar-ra said, ‘I-ra am adjuring you all with Allah-azwj! Had we not greeted unto Amir Al-Momineen-asws, this Ali-asws Bin Abu Talib-asws, during the lifetime of Rasool-Allah-saww as ‘Emir of the Momineen’?’
فَزَجَرَهُ عُمَرُ عَنِ الْكَلَامِ فَقَامَ أَبُو بَكْرٍ فَبَعَثَ عَلِيٌّ ع خَوْلَةَ إِلَى بَيْتِ أَسْمَاءَ بِنْتِ عُمَيْسٍ- قَالَ لَهَا خُذِي هَذِهِ الْمَرْأَةَ وَ أَكْرِمِي مَثْوَاهَا فَلَمْ تَزَلْ خَوْلَةُ عِنْدَ أَسْمَاءَ بِنْتِ عُمَيْسٍ إِلَى أَنْ قَدِمَ أَخُوهَا فَتَزَوَّجَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع-
Umar rebuked him from the talking. Abu Bakr stood up (and left). Ali-asws send Khowla to the house of Asma Bin Umays. He-asws said to her: ‘Take this woman and give her an honourable abode’. Khowla did not cease to be with Asma Bint Umays until her brother arrived, and he got her married to Ali-asws Bin Abu Talib-asws.
فَكَانَ الدَّلِيلَ عَلَى عِلْمِ أَمِيرِ الْمُؤْمِنِينَ ع وَ فَسَادَ مَا يُورِدُهُ الْقَوْمُ مِنْ سَبْيِهِمْ وَ أَنَّهُ ع تَزَوَّجَهَا نِكَاحاً
So, that was the evidence upon the knowledge of Amir Al-Momineen-asws and the spoiling of what the people are reporting of their suspect reports. And he-asws had married her in marriage’.
فَقَالَتِ الْجَمَاعَةُ يَا جَابِرُ أَنْقَذَكَ اللَّهُ مِنْ حَرِّ النَّارِ كَمَا أَنْقَذْتَنَا مِنْ حَرَارَةِ الشَّكِ.
The group said, ‘O Jabir! May Allah-azwj Save you from the heat of the Fire like what you have saved us from the heat of doubt’’.[118]
15- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَمَعَ أَمِيرُ الْمُؤْمِنِينَ ع بَنِيهِ وَ هُمْ اثْنَا عَشَرَ ذَكَراً فَقَالَ لَهُمْ إِنَّ اللَّهَ أَحَبَّ أَنْ يَجْعَلَ فِيَّ سُنَّةً مِنْ يَعْقُوبَ إِذْ جَمَعَ بَنِيهِ وَ هُمُ اثْنَا عَشَرَ ذَكَراً
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws gathered his-asws sons, and they were twelve males. He-asws said to them: ‘Allah-azwj Loved to Make the Sunnah of Yaqoub to be in me-asws when he-as had gathered his-as sons, and they were twelve males’.
فَقَالَ لَهُمْ إِنِّي أُوصِي إِلَى يُوسُفَ فَاسْمَعُوا لَهُ وَ أَطِيعُوا وَ أَنَا أُوصِي إِلَى الْحَسَنِ وَ الْحُسَيْنِ فَاسْمَعُوا لَهُمَا وَ أَطِيعُوا
He-as had said to them: ‘I-as am bequeathing to Yusuf-as, so listen to him-as and obey!’ And I-asws am bequeathing to Al-Hassan-asws and Al-Husayn-asws, so listen to them-asws and obey!’
فَقَالَ لَهُ عَبْدُ اللَّهِ ابْنُهُ دُونَ مُحَمَّدِ بْنِ عَلِيٍّ يَعْنِي مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ- فَقَالَ لَهُ أَ جُرْأَةً عَلَيَّ فِي حَيَاتِي كَأَنِّي بِكَ قَدْ وُجِدْتَ مَذْبُوحاً فِي فُسْطَاطِكَ لَا يُدْرَى مَنْ قَتَلَكَ
His-asws son Abdullah said to him-asws, ‘Besides Muhammad, son of Ali-asws?’ – meaning Muhammad Ibn Al-Hanafiyya. He-asws said to him: ‘Are you being audacious upon me-asws during my-asws lifetime? It is as if I-asws am with you and you have been found slaughtered in your tent (and) it is no known who killed you’.
فَلَمَّا كَانَ فِي زَمَانِ الْمُخْتَارِ أَتَاهُ فَقَالَ لَسْتَ هُنَاكَ فَغَضِبَ فَذَهَبَ إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ وَ هُوَ بِالْبَصْرَةِ فَقَالَ وَلِّنِي قِتَالَ أَهْلِ الْكُوفَةِ فَكَانَ عَلَى مُقَدِّمَةِ مُصْعَبٍ فَالْتَقَوْا بِحَرُورَاءَ فَلَمَّا حَجَزَ اللَّيْلُ بَيْنَهُمْ أَصْبَحُوا وَ قَدْ وَجَدُوهُ مَذْبُوحاً فِي فُسْطَاطِهِ لَا يُدْرَى مَنْ قَتَلَهُ.
When it was during the era of Al-Mukhtar, he went to him. He said, ‘Don’t go over there!’ (i.e., to pledge the Imamate to be for him). He got angered and went to Mus’ab Bin Al-Zubeyr, and he was in Al-Basra. He said, ‘Make me to be in charge of fighting the people of Al-Kufa!’ So, he was upon the vanguard of (forces of) Mus’ab. They met at Al-Haroura. When the night shielded passed between them, it was morning and they found him to have been slaughtered in his tent. It was not known who killed him’’.[119]
16- يج، الخرائج و الجرائح الصَّفَّارُ عَنْ أَبِي بَصِيرٍ عَنْ جُذْعَانَ بْنِ نَصْرٍ عَنْ مُحَمَّدِ بْنِ مَسْعَدَةَ عَنْ مُحَمَّدِ بْنِ حَمَّوَيْهِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ الرَّبِيبِيِ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَحْتَجُّونَ عَلَيْنَا وَ يَقُولُونَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع زَوَّجَ فُلَاناً ابْنَتَهُ أُمَّ كُلْثُومٍ وَ كَانَ مُتَّكِئاً فَجَلَسَ وَ قَالَ أَ يَقُولُونَ ذَلِكَ إِنَّ قَوْماً يَزْعُمُونَ ذَلِكَ لَا يَهْتَدُونَ إِلَى سَوَاءِ السَّبِيلِ سُبْحَانَ اللَّهِ مَا كَانَ يَقْدِرُ أَمِيرُ الْمُؤْمِنِينَ ع- أَنْ يَحُولَ بَيْنَهُ وَ بَيْنَهَا فَيُنْقِذَهَا
(The book) ‘Al Kharaij Wa Al Jaraih’ – Al Saffar, from Abu Baseer, from Juz’an Bin Nasr, from Muhammad Bin Mas’ada, from Muhammad Bin Hamawiya Bin Ismail, from Abu Abdullah Al Rabie, from Umar Bin Uzina who said,
‘It was said to Abu Abdullah-asws, ‘The people are arguing against us and saying that Amir Al-Momineen-asws got his-asws daughter Umm Kulsoom-asws to so and so (Umar)!’ He-asws was reclining. He-asws sat up straight and said: ‘Are they saying that? A people claiming that cannot be guided to the right way! Glory be to Allah-azwj! Amir Al-Momineen-asws was not able upon alienating between him-asws and her-asws, (and) then saving her-asws! They are lying!
كَذَبُوا وَ لَمْ يَكُنْ مَا قَالُوا إِنَّ فُلَاناً خَطَبَ إِلَى عَلِيٍّ ع بِنْتَهُ أُمَّ كُلْثُومٍ فَأَبَى عَلِيٌّ ع- فَقَالَ لِلْعَبَّاسِ وَ اللَّهِ لَئِنْ لَمْ تُزَوِّجْنِي لَأَنْتَزِعَنَّ مِنْكَ السِّقَايَةَ وَ زَمْزَمَ فَأَتَى الْعَبَّاسُ عَلِيّاً فَكَلَّمَهُ فَأَبَى عَلَيْهِ فَأَلَحَّ الْعَبَّاسُ
And what they are saying did not happen. So and so (Umar) had proposed to Ali-asws for his-asws daughter-asws Umm Kulsoom-asws, but Ali-asws refused. He (Umar) said to Al-Abbas: ‘By Allah-azwj! If you do not get me married (to her-asws), I will snatch away the quenching (of the pilgrims) and (control of) Zamzam!’ So, Al-Abbas came to Ali-asws and spoke to him-asws. But he-asws refused upon it. Al-Abbas insisted.
فَلَمَّا رَأَى أَمِيرُ الْمُؤْمِنِينَ ع- مَشَقَّةَ كَلَامِ الرَّجُلِ عَلَى الْعَبَّاسِ وَ أَنَّهُ سَيَفْعَلُ بِالسِّقَايَةِ مَا قَالَ أَرْسَلَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى جِنِّيَّةٍ مِنْ أَهْلِ نَجْرَانَ يَهُودِيَّةٍ يُقَالُ لَهَا سَحِيفَةُ بِنْتُ جُرَيْرِيَةَ- فَأَمَرَهَا فَتَمَثَّلَتْ فِي مِثَالِ أُمِّ كُلْثُومٍ- وَ حُجِبَتِ الْأَبْصَارُ عَنْ أُمِّ كُلْثُومٍ وَ بَعَثَ بِهَا إِلَى الرَّجُلِ
When Amir Al-Momineen-asws saw the discomfort of the talk of the man (Umar) upon Al-Abbas, and he will be doing with the quenching (stopping water to Hajjis) what he had said, Amir Al-Momineen-asws sent a message to a Jinnie (devil) from the people (devils) of Najran, a Jewess (faith devil) called Saheyfa Bint Juweyria. He-asws ordered her and she (transformed to human) resemble in a semblance (image) of Umm Kulsoom-asws, and (so) the sights (people) were veiled from Umm Kulsoom-asws (they could not see her in Amir ul Momineen-asws’s home) and he-asws sent her (Jewess devil) to the man (Umar).
فَلَمْ تَزَلْ عِنْدَهُ حَتَّى إِنَّهُ اسْتَرَابَ بِهَا يَوْماً فَقَالَ مَا فِي الْأَرْضِ أَهْلُ بَيْتٍ أَسْحَرُ مِنْ بَنِي هَاشِمٍ- ثُمَّ أَرَادَ أَنْ يُظْهِرَ ذَلِكَ لِلنَّاسِ فَقُتِلَ وَ حَوَتِ الْمِيرَاثَ وَ انْصَرَفَتْ إِلَى نَجْرَانَ وَ أَظْهَرَ أَمِيرُ الْمُؤْمِنِينَ ع أُمَّ كُلْثُومٍ.
She (the Jewess devil) did not cease to be with him (Umar) until he fell into suspicion with her one day. He (Umar) said, ‘There is no one in the earth of more sorcery than the Clan of Hashim-as!’ Then he wanted to reveal that to the people, but he was killed, and the inheritance perished, and she (Jewess devil) left to go to Najran, and Amir Al-Momineen-asws revealed Umm Kulsoom-asws (to the people)’’.[120]
17- سر، السرائر عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَبَاهُ حَدَّثَهُ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع أَتَى مُحَمَّدَ بْنَ عَلِيٍّ الْأَكْبَرَ قَالَ إِنَّ هَذَا الْكَذَّابَ أَرَاهُ يَكْذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ عَلَيْنَا أَهْلَ الْبَيْتِ- وَ ذَكَرَ أَنَّهُ يَأْتِيهِ جَبْرَئِيلُ وَ مِيكَائِيلُ ع
(The book) ‘Al Saraair’ – From Aban Bin Taghlib, from Safwan, from Yaqoub Bin Shueyb,
‘From Abu Abdullah-asws that his-asws father-asws had narrated to him-asws that Ali-asws Bin Al-Husayn came to Muhammad Bin Ali Al-Akbar (Al-Hanafiya). He said, ‘This liar (Al-Mukhtar), I-asws have seen him belying upon Allah-azwj and upon His-azwj Rasool-saww, and upon us-asws, People-asws of the Household, and he mentions that Jibraeel-as and Mikaeel-as come to him (Muhammad Bin Al-Hanafiya)’.
فَقَالَ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ يَا ابْنَ أَخِي أَتَاكَ بِهَذَا مَنْ يَصْدُقُ قَالَ نَعَمْ قَالَ اذْهَبْ فَارْوِ عَنِّي لَا أَقُولُ هَذَا وَ إِنِّي أَبْرَأُ مِمَّنْ قَالَ بِهِ
Muhammad Bin Ali (Al-Hanafiya) said to him-asws: ‘O son of my brother-asws! Has this been brought to you-asws by the one who speaks the truth?’ He-asws said, ‘Yes’. He (Al-Hanafiya) said: ‘Go and report from me (by sending back the same messenger) that I am not saying this, and I disavow from the one who does say it’.
فَلَمَّا انْصَرَفَ مِنْ عِنْدِهِ دَخَلَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ وَ امْرَأَتُهُ وَ سُرِّيَّتُهُ فَقَالَ لَهُ إِنَّمَا أَتَاكَ عَلِيُّ بْنُ الْحُسَيْنِ بِهَذَا أَنَّهُ حَسَدَكَ لِمَا يُبْعَثُ بِهِ إِلَيْكَ فَأَرْسَلَ إِلَيْهِ مُحَمَّدُ بْنُ عَلِيٍّ لَا تَرْوِ عَلَيَّ شَيْئاً فَإِنَّكَ إِنْ رَوَيْتَ عَنِّي شَيْئاً قُلْتُ لَمْ أَقُلْهُ.
When he-asws left from his (Ibn Al-Hanafiyya’s) presence, Abdullah Bin Muhammad and his wife and his concubine entered to see him. He said to him, ‘But rather, Ali-asws Bin Al-Husayn-asws had come to you with this. He-asws envies you due to what he had sent with to you’. So, Muhammad Bin Ali (Al-Hanafiyya) sent a message to him (Al-Mukhtar): ‘Do not report anything against me. If you were to report anything from me, I shall say, ‘I did not say it!’’[121] (This could be due to the strict conditions of Taqeeya at that time – see explanation below)
بيان المراد بالكذاب المختار قوله و ذكر أنه أي ذكر المختار للناس أن محمد بن الحنفية يأتيه جبرئيل و ميكائيل فلما خرج ع دخل على ابن الحنفية ابنه و امرأته و سريته ليصرفوه عن رد المختار و تكذيبه لئلا ينقطع عنهم ما يأتيهم من قبله من الأموال فلم يقبل منهم و بعث إلى المختار لا ترو عني الأكاذيب بعد ذلك فإنك إن رويت عني قلت للناس إني لم أقله
Explanation – The intended by the liar is Al-Mukhtar of his word and mentioning, i.e. Al-Mukhtar mentioning to the people that Muhammad Bin Al-Hanafiya, Jibraeel-as and Mikaeel-as come to him (enhance to call to his imamate and distract authorities from Imam Ali Ibn Al-Husayn-asws). When he-asws went out, there entered to see Ibn Al-Hanafiya, his son and his wife and his concubine to turn him away from rebutting Al-Mukhtar and belying him, let he is cut off them whatever would come to them from his direction, of the wealth. But he did not accept from them and sent a message to Al-Mukhtar, ‘Do not report the lies from me after that, for it you were to report from it, I shall say to the people, ‘I did not say it!’’
و إنه كاذب هذا تأويل للكلام يناسب حال محمد بن الحنفية و إلا فظاهر الكلام أنه قبل منه ذلك و بعث إلى علي بن الحسين ع أن لا تقل ما أمرتك بروايته عني من تكذيب المختار و براءتي منه و إلا فأنا أكذبك في ذلك عند الناس.
And it is a lie. This is an interpretation of the speech appropriate to the situation of Muhammad Bin Al-Hanafiya, or else, so the apparent speech is that he did accept that from him and sent a message to Ali-asws Bin Al-Husayn-asws, ‘Do not say what I had instructed you-asws with reporting from me, of the lying of Al-Mukhtar and my disavowing from him, or else, I shall bely you-asws regarding that in the presence of the people’’.[122] (This is an inconsistent account)
18- شا، الإرشاد أَوْلَادُ أَمِيرِ الْمُؤْمِنِينَ ع سَبْعَةٌ وَ عِشْرُونَ وَلَداً ذَكَراً وَ أُنْثَى الْحَسَنُ وَ الْحُسَيْنُ وَ زَيْنَبُ الْكُبْرَى وَ زَيْنَبُ الصُّغْرَى الْمُكَنَّاةُ بِأُمِّ كُلْثُومٍ- أُمُّهُمْ فَاطِمَةُ الْبَتُولُ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ بِنْتُ سَيِّدِ الْمُرْسَلِينَ وَ خَاتَمِ النَّبِيِّينَ مُحَمَّدٍ النَّبِيِّ ص-
(The book) ‘Al-Irshad’ – The children of Amir Al-Momineen-asws were twenty-seven children, male and female – Al-Hassan-asws, and Al-Husayn-asws, and Zainab-asws the elder, and Zainab-asws the younger teknonymed as Umm Kulsoom-asws, their-asws mother-asws is (Syeda) Fatima-asws the chaste, chieftess of women of the worlds, daughter-asws of Chief of the Messengers-as, and seal of the Prophets-as, Muhammad-saww, the Prophet-saww.
وَ مُحَمَّدٍ الْمُكَنَّى بِأَبِي الْقَاسِمِ أُمُّهُ خَوْلَةُ بِنْتُ جَعْفَرِ بْنِ قَيْسٍ الْحَنَفِيَّةُ وَ عُمَرُ وَ رُقَيَّةُ كانوا [كَانَا] تَوْأَمَيْنِ وَ أُمُّهُمَا أُمُّ حَبِيبٍ بِنْتُ رَبِيعَةَ وَ الْعَبَّاسُ وَ جَعْفَرٌ وَ عُثْمَانُ وَ عَبْدُ اللَّهِ الشُّهَدَاءُ مَعَ أَخِيهِمُ الْحُسَيْنِ ع بِطَفِّ كَرْبَلَاءَ- أُمُّهُمْ أُمُّ الْبَنِينَ بِنْتُ حِزَامِ بْنِ خَالِدِ بْنِ دَارِمٍ- وَ مُحَمَّدٌ الْأَصْغَرُ الْمُكَنَّى بِأَبِي بَكْرٍ وَ عَبْدُ اللَّهِ- الشَّهِيدَانِ مَعَ أَخِيهِمَا الْحُسَيْنِ بْنِ عَلِيٍّ ع بِالطَّفِّ أُمُّهُمَا لَيْلَى بِنْتُ مَسْعُودٍ الدَّارِمِيَّةُ-
And Muhammad (Al-Hanafiyya) teknonymed as Abu Al-Qasim, his mother Khowla Bint Ja’far Bin Qays Al-Hanafiya, and Umar and Ruqaiyya, they were twins and their mother is Umm Habeeb Bint Rabie; and Al-Abbas-asws, and Ja’far, and Usman, and Abdullah, the martyrs with their brother-asws Al-Husayn Bin Ali-asws, their mother is Umm Al Baneen-asws Bint Hizam Bin Khalid Bin Darim; and Muhammad the younger teknonymed as Abu Bakr; and Abdullah, the martyrs with their brother Al-Husayn Bin Ali-asws at ‘Al Taff’ (Karbala), their mother is Layla Bint Masoud Al Darimiya.
وَ يَحْيَى أُمُّهُ أَسْمَاءُ بِنْتُ عُمَيْسٍ الْخَثْعَمِيَّةُ رَضِيَ اللَّهُ عَنْهَا وَ أُمُّ الْحَسَنِ وَ رَمْلَةُ أُمُّهُمَا أُمُّ سَعِيدٍ بِنْتُ عُرْوَةَ بْنِ مَسْعُودٍ الثَّقَفِيِّ وَ نَفِيسَةُ وَ زَيْنَبُ الصُّغْرَى وَ رُقَيَّةُ الصُّغْرَى وَ أُمُّ هَانِئٍ وَ أُمُّ الْكَرَّامِ وَ جُمَانَةُ الْمُكَنَّاةُ أُمُّ جَعْفَرٍ وَ أُمَامَةُ وَ أُمُّ سَلَمَةَ وَ مَيْمُونَةُ وَ خَدِيجَةُ وَ فَاطِمَةُ رَحْمَةُ اللَّهِ عَلَيْهِنَّ لِأُمَّهَاتٍ شَتَّى
And Yahya, his mother is Asma Bint Umays Al Khas’amy, may Allah-azwj be Pleased with her; and Umm Al-Hassan and Ramla, their mother is Umm Saeed Bint Urwah Bin Masoud Al Saqafy; and Nafeesa, and Zainab the younger, and Ruqaiyya the younger, and Umm Hany, and Umm Al Karram, and Jumana teknonymed at Umm Ja’far, and Umama, and Umm Salama, and Maymouna, and Khadeeja, and Fatima, may Allah-azwj have Mercy upon them, of various mothers.
وَ فِي الشِّيعَةِ مَنْ يَذْكُرُ أَنَّ فَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهَا- أَسْقَطَتْ بَعْدَ النَّبِيِّ ص ذَكَراً كَانَ سَمَّاهُ رَسُولُ اللَّهِ ص وَ هُوَ حَمْلٌ مُحَسِّناً فَعَلَى قَوْلِ هَذِهِ الطَّائِفَةِ أَوْلَادُ أَمِيرِ الْمُؤْمِنِينَ ع ثَمَانِيَةٌ وَ عِشْرُونَ وَلَداً وَ اللَّهُ أَعْلَمُ.
And among the Shia there are ones who mention that Fatima-asws, may the Salawaat of Allah-azwj be upon her-asws, had a miscarriage after the Prophet-saww of a male whom Rasool-Allah-saww had named while she-asws was pregnant, as Mohsin-asws. So, upon the word of this party, the children of Amir Al-Momineen-asws are eighteen. And Allah-azwj is more Knowing’’.[123] (This is a historical account and not a Hadith)
19- شا، الإرشاد هَارُونُ بْنُ مُوسَى عَنْ عَبْدِ الْمَلِكِ بْنِ عَبْدِ الْعَزِيزِ قَالَ: لَمَّا وُلِّيَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ الْخِلَافَةَ رَدَّ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع صَدَقَاتِ رَسُولِ اللَّهِ- وَ صَدَقَاتِ أَمِيرِ الْمُؤْمِنِينَ ع وَ كَانَتَا مَضْمُومَتَيْنِ فَخَرَجَ عُمَرُ بْنُ عَلِيٍّ إِلَى عَبْدِ الْمَلِكِ يَتَظَلَّمُ إِلَيْهِ مِنِ ابْنِ أَخِيهِ فَقَالَ عَبْدُ الْمَلِكِ أَقُولُ كَمَا قَالَ ابْنُ أَبِي الْحُقَيْقِ-
(The book) ‘Al Irshad’ – Haroun Bin Musa, from Abdul Malik Bin Abdul Aziz who said,
‘When Abdul Malik Bin Marwan was in charge of the caliphate, he returned to Ali-asws Bin Al-Husayn-asws, the charities of Rasool-Allah-saww and charities of Amir Al-Momineen-asws, and these were both guaranteed (amounts). Umar son of Ali-asws went out to Abdul Malik complaining to him of the dissatisfaction from his brother. Abdul Malik said, ‘I am saying like what Ibn Abu Huqeyq had said (in a poem): –
| إِنَّا إِذَا مَالَتْ دَوَاعِي الْهَوَى | وَ أَنْصَتَ السَّامِعُ لِلْقَائِلِ | |
| وَ اصْطَرَعَ الْقَوْمُ بِأَلْبَابِهِمْ نَقْضِي بِحُكْمٍ عَادِلٍ فَاصِلٍ | لَا نَجْعَلُ الْبَاطِلَ حَقّاً وَ لَا | |
| نَلُطُّ دُونَ الْحَقِّ بِالْبَاطِلِ نَخَافُ أَنْ تَسْفَهَ أَحْلَامُنَا فَنَخْمُلَ الدَّهْرَ مَعَ الْخَامِلِ |
‘When the calls of personal desires are full and the hearer listens to the speaker, and the people sought to adjudicate with their own masters, with a just and decisive judgment. Neither will we make the falsehood to be right, nor will we reject the truth with the falsehood. We are scared our dreams might stain him, so we shall infiltrate the times with the inactive ones’’.[124]
20- قب، المناقب لابن شهرآشوب قَالَ الشَّيْخُ الْمُفِيدُ فِي الْإِرْشَادِ أَوْلَادُهُ خَمْسَةٌ وَ عِشْرُونَ وَ رُبَّمَا يَزِيدُونَ عَلَى ذَلِكَ إِلَى خَمْسَةٍ وَ ثَلَاثِينَ ذَكَرَهُ النَّسَّابَةُ الْعُمَرِيُّ فِي الشَّافِي وَ صَاحِبُ الْأَنْوَارِ الْبَنُونَ خَمْسَةَ عَشَرَ وَ الْبَنَاتُ ثَمَانِيَ عَشَرَةَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – ‘The sheykh Al Mufeed said in (the book) ‘Al Irshad’,
‘His-asws children were twenty-five, perhaps they are increasing upon that to thirty-five. It is mentioned by Al Nasaba Al Umary in (the books) ‘Al Shafi’, and author of ‘Al Anwar’, the sons were fifteen and the daughters were eighteen.
فَوُلِدَ مِنْ فَاطِمَةَ ع الْحَسَنُ وَ الْحُسَيْنُ- وَ الْمُحَسِّنُ سِقْطٌ وَ زَيْنَبُ الْكُبْرَى وَ أُمُّ كُلْثُومٍ الْكُبْرَى تَزَوَّجَهَا عُمَرُ وَ ذَكَرَ أَبُو مُحَمَّدٍ النَّوْبَخْتِيُّ فِي كِتَابِ الْإِمَامَةِ- أَنَّ أُمَّ كُلْثُومٍ كَانَتْ صَغِيرَةً وَ مَاتَ عُمَرُ قَبْلَ أَنْ يَدْخُلَ بِهَا وَ أَنَّهُ خَلَفَ عَلَى أُمِّ كُلْثُومٍ بَعْدَ عُمَرَ عَوْنُ بْنُ جَعْفَرٍ ثُمَّ مُحَمَّدُ بْنُ جَعْفَرٍ ثُمَّ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ-
There were born from (Syeda) Fatima-asws, Al-Hassan-asws, and Al-Husayn-asws, and Al-Mohsin-asws having been martyred, and Zainab-asws the elder, and Umm Kulsoom-asws the elder. Umar had married her. And Abu Muhammad Al-Nowbakhty mentioned in the book ‘Al-Imamate’ that Umm Kulsoom-asws was young and Umar had died before he had lived with her, and it was replaced upon Umm Kulsoom-asws after Umar, Awn Bin Ja’far, then Muhammad Bin Ja’far, then Abdullah Bin Ja’far.
وَ مِنْ خَوْلَةَ بِنْتِ جَعْفَرِ بْنِ قَيْسٍ الْحَنَفِيَّةِ مُحَمَّداً وَ مِنْ أُمِّ الْبَنِينَ ابْنَةِ حِزَامِ بْنِ خَالِدٍ الْكِلَابِيَّةِ- عَبْدُ اللَّهِ وَ جَعْفَرٌ الْأَكْبَرُ وَ الْعَبَّاسُ وَ عُثْمَانُ- وَ مِنْ أُمِّ حَبِيبٍ بِنْتِ رَبِيعَةَ التَّغْلَبِيَّةِ- عُمَرُ وَ رُقَيَّةُ تَوْأَمَانِ فِي بَطْنٍ وَ مِنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ الْخَثْعَمِيَّةِ يَحْيَى وَ مُحَمَّدٌ الْأَصْغَرُ- وَ قِيلَ بَلْ وَلَدَتْ لَهُ عَوْناً وَ مُحَمَّدٌ الْأَصْغَرُ مِنْ أُمِّ وَلَدٍ
And from Khawla Bint Ja’far Bin Qays Al-Hanafiya was Muhammad (Al-Hanafiya), and from Umm Al Baneen daughter of Hizam Bin Khalid Al Kilabiya were Abdullah, and Ja’far the elder, and Al-Abbas-asws, and Usman. And from Umm Habeeb Bint Rabie Al Taghlibiya were Umar and Ruqaiya twins in one belly (pregnancy). And from Asma Bint Umays Al Khas’amy were Yahya and Muhammad the younger. And it is said, ‘But were she gave birth for him to Awn and Muhammad the younger from a mother of the children.
وَ مِنْ أُمِّ سَعِيدٍ بِنْتِ عُرْوَةَ بْنِ مَسْعُودٍ الثَّقَفِيَّةِ نَفِيسَةُ- وَ زَيْنَبُ الصُّغْرَى وَ رُقَيَّةُ الصُّغْرَى- وَ مِنْ أُمِّ شُعَيْبٍ الْمَخْزُومِيَّةِ أُمُّ الْحَسَنِ وَ رَمْلَةُ- وَ مِنَ الْهَمْلَاءِ بِنْتِ مَسْرُوقٍ النَّهْشَلِيَّةِ أَبُو بَكْرٍ وَ عَبْدُ اللَّهِ- وَ مِنْ أُمَامَةَ بِنْتِ أَبِي الْعَاصِ بْنِ الرَّبِيعِ- وَ أُمُّهَا زَيْنَبُ بِنْتُ رَسُولِ اللَّهِ ص مُحَمَّدٌ الْأَوْسَطُ
And from Umm Saeed Bint Urwah Bin Masoud Al Saqaefiya was Nafeesa, and Zainab the younger and Ruqaiya the younger. And from Umm Shueyb Al Makhzumy were Umm Al-Hassan and Ramlah. And from Al Hamla Bint Masrouq Al Nahshaliya were Abu Bakr and Abdullah. And from Umama Bint Abu Al Aas Bin Al Rabie, and her mother is Zainab-asws daughter-asws of Rasool-Allah-azwj was Muhammad the middle.
وَ مِنْ مُحَيَّاةَ بِنْتِ إِمْرِئِ الْقَيْسِ الْكَلْبِيَّةِ جَارِيَةٌ هَلَكَتْ وَ هِيَ صَغِيرَةٌ وَ كَانَتْ لَهُ خَدِيجَةُ وَ أُمُّ هَانِئٍ وَ تَمِيمَةُ وَ مَيْمُونَةُ وَ فَاطِمَةُ- لِأُمَّهَاتِ أَوْلَادٍ شَتَّى وَ تُوُفِّيَ قَبْلَهُ يَحْيَى وَ أُمُّ كُلْثُومٍ الصُّغْرَى وَ زَيْنَبُ الصُّغْرَى وَ أُمُّ الْكَرَّامِ وَ جُمَانَةُ- وَ كُنْيَتُهَا أُمُّ جَعْفَرٍ وَ أُمَامَةُ وَ أُمُّ سَلَمَةَ وَ رَمْلَةُ الصُّغْرَى-
And from Muhayya Bint Imry Al Qays Al Kalbiya, a girl died, while she was young. And there were for him-asws, Khadeeja, and Umm Hany, and Tameema, and Maymouna, and Fatima, various children. And there died before him-asws, Yahya and Umm Kulsoom the younger, and Zainab the younger, and Umm Al Karram and Jumana. And Kuneytuha, Umm Ja’far, and Umama, and Umm Salam, and Ramlah the younger.
وَ زَوَّجَ ثَمَانِيَ بَنَاتٍ زَيْنَبَ الْكُبْرَى مِنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ- وَ مَيْمُونَةَ مِنْ عَقِيلِ بْنِ عَبْدِ اللَّهِ بْنِ عَقِيلٍ- وَ أُمَّ كُلْثُومٍ الصُّغْرَى مِنْ كَثِيرِ بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ- وَ رَمْلَةَ مِنْ أَبِي الْهَيَّاجِ عَبْدِ اللَّهِ بْنِ أَبِي سُفْيَانَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ- وَ رَمْلَةَ مِنَ الصَّلْتِ بْنِ عَبْدِ اللَّهِ بْنِ نَوْفَلِ بْنِ الْحَارِثِ- وَ فَاطِمَةَ مِنْ مُحَمَّدِ بْنِ عَقِيلٍ.
And he-asws got eight daughters married – Zainab-asws the elder to Abdullah son of Ja’far-as, and Maymouna to Aqeel Bin Abdullah Bin Aqeel, and Umm Kulsoom the younger to Kaseer Bin Abbas son of Abdul Muttalib-as, and Ramlah to Abu Al Hayyaj Abdullah Bin Abu Sufyan Bin Al Haris son of Abdul Muttalib-as, and Ramlah to Al Salt Bin Abdullah Bin Nowfal Bin Al Haris, and Fatima to Muhammad Bin Aqeel’’.[125] (This is a historical account and not a Hadith)
وَ فِي الْأَحْكَامِ الشَّرْعِيَّةِ عَنِ الْخَزَّازِ الْقُمِّيِ أَنَّهُ نَظَرَ النَّبِيُّ ص إِلَى أَوْلَادِ عَلِيٍّ وَ جَعْفَرٍ- فَقَالَ بَنَاتُنَا لِبَنِينَا وَ بَنُونَا لِبَنَاتِنَا وَ أَعْقَبَ لَهُ مِنْ خَمْسَةٍ الْحَسَنِ وَ الْحُسَيْنِ- وَ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ وَ الْعَبَّاسِ الْأَكْبَرِ وَ عُمَرَ- وَ كَانَ النَّبِيُّ ص لَمْ يَتَمَتَّعْ بِحُرَّةٍ وَ لَا أَمَةٍ فِي حَيَاةِ خَدِيجَةَ وَ كَذَلِكَ كَانَ عَلِيٌّ مَعَ فَاطِمَةَ ع.
And in (the book) ‘Ahkam Al Sharia’, from Al Khazzaz Al Qummy –
‘The Prophet-saww looked at the children of Ali-asws and Ja’far-as. He-saww said: ‘Our-asws daughters are for our-asws sons, and our-asws sons are for our-asws daughters. And there was posterity for him-asws from five – Al-Hassan-asws, and Al-Husayn-asws, and Muhammad Ibn Al-Hanafiyya, and Al-Abbas-asws the elder, and Umar. And the Prophet-saww did not marry in temporary marriage, neither a free woman nor a maid during the lifetime of Khadeeja-as, and like that was Ali-asws with Fatima-asws’’.[126] (This is a historical account and not a Hadith)
وَ فِي قُوتِ الْقُلُوبِ أَنَّهُ تَزَوَّجَ بَعْدَ وَفَاتِهَا بِتِسْعِ لَيَالٍ وَ أَنَّهُ تَزَوَّجَ بِعَشَرَةِ نِسْوَةٍ وَ تُوُفِّيَ عَنْ أَرْبَعَةٍ أُمَامَةَ وَ أُمُّهَا زَيْنَبُ بِنْتُ النَّبِيِّ ص- وَ أَسْمَاءَ بِنْتِ عُمَيْسٍ وَ لَيْلَى التَّمِيمِيَّةِ وَ أُمِّ الْبَنِينَ الْكِلَابِيَّةِ وَ لَمْ يَتَزَوَّجْنَ بَعْدَهُ وَ خَطَبَ الْمُغِيرَةُ بْنُ نَوْفَلٍ أُمَامَةَ ثُمَّ أَبُو الْهَيَّاجِ بْنُ أَبِي سُفْيَانَ بْنِ الْحَارِثِ-
And in (the book) ‘Quwat Al Quloob’ –
‘He-asws married after her-asws (Fatima-asws) expiry, by nine nights, and he-asws was married to ten women, and expired from four – Umama, and her mother is Zainab-asws daughter-asws of the Prophet-saww, and Asma Bint Umays, and Layla Al Tameemiya, and Umm Al Baneen Al Kilabiya, and they did not get married after him-asws. And Al Mugheira Bin Nowfal proposed to Umama, then Abu Al Hayyaj Bin Abu Sufyan Bin Al Haris.
فَرَوَتْ عَنْ عَلِيٍّ ع أَنَّهُ لَا يَجُوزُ لِأَزْوَاجِ النَّبِيِّ ص وَ الْوَصِيِّ أَنْ يَتَزَوَّجْنَ بِغَيْرِهِ بَعْدَهُ فَلَمْ يَتَزَوَّجْ امْرَأَةٌ وَ لَا أُمُّ وَلَدٍ بِهَذِهِ الرِّوَايَةِ وَ تُوُفِّيَ عَنْ ثَمَانِيَ عَشَرَةَ أُمِّ وَلَدٍ فَقَالَ ع جَمِيعُ أُمَّهَاتِ أَوْلَادِي الْآنَ مَحْسُوبَاتٌ عَلَى أَوْلَادِهِنَّ بِمَا ابْتَعْتُهُنَّ بِهِ مِنْ أَثْمَانِهِنَّ فَقَالَ وَ مَنْ كَانَ مِنْ إِمَائِهِ غَيْرُ ذَوَاتِ أَوْلَادٍ فَهُنَّ حَرَائِرُ مِنْ ثُلُثِهِ.
It is reported from Ali-asws: ‘It is not allowed for the wives of the Prophet-saww and the successor-asws that they should be married to someone else after him-asws. So, neither did a wife nor a mother of a child got married according to this report, and the mother of the children died from eighteen (children). He-asws said: ‘Gather the mothers of my-asws children now!’, to calculate upon their children with what they had sold with of their prices. He said, ‘And the ones who were from his-asws maids, not being with children, so they were free from his-asws third (of the inheritance)’’.[127] (This is a historical account and not a Hadith)
وَ يُرْوَى أَنَّ عُمَرَ بْنَ عَلِيٍّ خَاصَمَ عَلِيَّ بْنَ الْحُسَيْنِ ع إِلَى عَبْدِ الْمَلِكِ فِي صَدَقَاتِ النَّبِيِّ وَ أَمِيرِ الْمُؤْمِنِينَ ع- فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا ابْنُ الْمُصَّدِّقِ وَ هَذَا ابْنُ ابْنٍ فَأَنَا أَوْلَى بِهَا مِنْهُ
And it is reported that Umar son of Ali-asws took his dispute with Ali-asws Bin Al-Husayn-asws to Abdul Malik (Bin Marwan) regarding the charities of the Prophet-saww and Amir Al-Momineen-asws. He said, ‘O commander of the faithful! I am a son of the charity recipient while this one-asws is a son-asws of a son-asws, thus I am foremost with it than he-asws is’.
فَتَمَثَّلَ عَبْدُ الْمَلِكِ بِقَوْلِ أَبِي الْحُقَيْقِ-
| لَا تَجْعَلِ الْبَاطِلَ حَقّاً وَ لَا | تَلُطَّ دُونَ الْحَقِّ بِالْبَاطِلِ |
Abdul Malik prosed with a saying of Abu Al Huqouq, ‘You will not make the falsehood to be true, nor will you damage besides the truth with the falsehood’.
(He said), ‘Stand, O Ali Bin Al-Husayn-asws, for I-asws have placed in charge of these’. They both stood up and went out. Umar spoke badly of him-asws and hurt him-asws. He-asws was silent from him and did not respond anything to him.
قُمْ يَا عَلِيَّ بْنَ الْحُسَيْنِ فَقَدْ وَلَّيْتُكَهَا فَقَامَا فَلَمَّا خَرَجَا تَنَاوَلَهُ عُمَرُ وَ آذَاهُ فَسَكَتَ ع عَنْهُ وَ لَمْ يَرُدَّ عَلَيْهِ شَيْئاً فَلَمَّا كَانَ بَعْدَ ذَلِكَ دَخَلَ مُحَمَّدُ بْنُ عُمَرَ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع- فَسَلَّمَ عَلَيْهِ وَ أَكَبَّ عَلَيْهِ يُقَبِّلُهُ فَقَالَ عَلِيٌّ ع يَا ابْنَ عَمِّ لَا تَمْنَعُنِي قَطِيعَةُ أَبِيكَ أَنْ أَصِلَ رَحِمَكَ فَقَدْ زَوَّجْتُكَ ابْنَتِي خَدِيجَةَ ابْنَةَ عَلِيٍّ.
When it was after that, Muhammad Bin Umar entered to see Ali Bin Al-Husayn-asws. He greeted unto him-asws and devoted to him-asws with kissing him-asws. Ali-asws said: ‘O son of an uncle! The piece of land of your father will not prevent me-asws from connecting your relationship, for I-asws shall get you married to my-asws daughter Khadeeja, daughter of Ali-asws’’.[128] (This is a historical account and not a Hadith)
21- عم، إعلام الورى أَمَّا زَيْنَبُ الْكُبْرَى بِنْتُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص فَتَزَوَّجَهَا عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ- وَ وُلِدَ لَهُ مِنْهَا عَلِيٌّ وَ جَعْفَرٌ وَ عَوْنٌ الْأَكْبَرُ وَ أُمُّ كُلْثُومٍ- أَوْلَادُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ
(The book) ‘I’lam Al Wara’ –
‘As for Zainab-asws the elder daughter-asws of Fatima-asws daughter-asws of Rasool-Allah-saww, Abdullah son of Ja’far Bin Abu Talib-asws married her-asws and there were born for him from her-asws – Ali, and Ja’far, and Awn the elder, and Umm Kulsoom, children of Abdullah son of Ja’far-as.
وَ قَدْ رَوَتْ زَيْنَبُ عَنْ أُمِّهَا فَاطِمَةَ ع أَخْبَاراً وَ أَمَّا أُمُّ كُلْثُومٍ فَهِيَ الَّتِي تَزَوَّجَهَا عُمَرُ بْنُ الْخَطَّابِ- وَ قَالَ أَصْحَابُنَا إِنَّهُ ع إِنَّمَا زَوَّجَهَا مِنْهُ بَعْدَ مُدَافَعَةٍ كَثِيرَةٍ وَ امْتِنَاعٍ شَدِيدٍ وَ اعْتِلَالٍ عَلَيْهِ بِشَيْءٍ بَعْدَ شَيْءٍ حَتَّى أَلْجَأَتْهُ الضَّرُورَةُ إِلَى أَنْ رَدَّ أَمْرَهَا إِلَى الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ- فَزَوَّجَهَا إِيَّاهُ
And Ahadeeth have been reported from Zainab-asws, from her-asws mother-asws Fatima-asws. And as for Umm Kulsoom-asws, she-asws is the whom Umar Bin Al Khattab had married. And our companions said, ‘He-asws had got her-asws married to him after a lot of rejections and severe refusal and excusing upon it with a thing after a thing, until he-asws took refuge to necessity and referred her-asws matter to Al-Abbas son of Abdul Muttalib-as. So he-asws got her-asws married to him.
وَ أَمَّا رُقَيَّةُ بِنْتُ عَلِيٍّ فَكَانَتْ عِنْدَ مُسْلِمِ بْنِ عَقِيلٍ- فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ- قُتِلَ بِالطَّفِّ وَ عَلِيّاً وَ مُحَمَّداً ابْنَيْ مُسْلِمٍ- وَ أَمَّا زَيْنَبُ الصُّغْرَى فَكَانَتْ عِنْدَ مُحَمَّدِ بْنِ عَقِيلٍ- فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ وَ فِيهِ الْعَقِبُ مِنْ وُلْدِ عَقِيلٍ
And as for Ruqaiyya-asws daughter-asws of Ali-asws, she was with Muslim Bin Aqeel and gave birth for him to Abdullah, killed at Al-Taff (Karbala), and Ali and Muhammad two sons of Muslim. And as for Zainab-asws the younger, she-asws was with Muhammad Bin Aqeel and gave birth for him to Abdullah, and in him is the posterity from the sons of Aqeel.
وَ أَمَّا أُمُّ هَانِئٍ فَكَانَتْ عِنْدَ عَبْدِ اللَّهِ الْأَكْبَرِ ابْنِ عَقِيلِ بْنِ أَبِي طَالِبٍ- فَوَلَدَتْ لَهُ مُحَمَّداً قُتِلَ بِالطَّفِّ وَ عَبْدَ الرَّحْمَنِ- وَ أَمَّا مَيْمُونَةُ بِنْتُ عَلِيٍّ فَكَانَتْ عِنْدَ عَبْدِ اللَّهِ الْأَكْبَرِ ابْنِ عَقِيلٍ فَوَلَدَتْ لَهُ عَقِيلًا
And as for Umm Hany, she was with Abdullah the elder, son of Aqeel son of Abu Talib-asws. She gave birth for him to Muhammad, killed at Al Taff (Karbala), and Abdul Rahman. And as for Maymouna daughter of Ali-asws, she was with Abdullah the elder son of Aqeel. She gave birth for him to Aqeel.
وَ أَمَّا نَفِيسَةُ فَكَانَتْ عِنْدَ عَبْدِ اللَّهِ الْأَكْبَرِ ابْنِ عَقِيلٍ- فَوَلَدَتْ لَهُ أُمَّ عَقِيلٍ وَ أَمَّا زَيْنَبُ الصُّغْرَى فَكَانَتْ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ عَقِيلٍ فَوَلَدَتْ لَهُ سَعْداً وَ عَقِيلًا وَ أَمَّا فَاطِمَةُ بِنْتُ عَلِيٍّ ع فَكَانَتْ عِنْدَ أَبِي سَعِيدِ بْنِ عَقِيلٍ- فَوَلَدَتْ لَهُ حَمِيدَةَ وَ أَمَّا أُمَامَةُ بِنْتُ عَلِيٍّ- فَكَانَتْ عِنْدَ الصَّلْتِ بْنِ عَبْدِ اللَّهِ بْنِ نَوْفَلِ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ- فَوَلَدَتْ لَهُ نَفِيسَةَ وَ تُوُفِّيَتْ عِنْدَهُ.
And as for Nafeesa, she was with Abdullah the elder son of Aqeel. She gave birth for him to Umm Aqeel. And as for Zainab the younger, she was with Abdul Rahman Bin Aqeel. She gave birth for him to Sa’ad and Aqeel. And as for Fatima-asws Bint Ali-asws, she-asws was with Abu Saeed Bin Aqeel. She gave birth for him to Hameeda. And as for Umama daughter of Ali-asws, she was with Al Salt Bin Abdullah Bin Nowfal Bin Al Haris son of Abdul Muttalib-as. She gave birth for him to Nafeesa and she died while being with him’’.[129] (This is a historical account and not a Hadith)
22- يف، الطرائف ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا خَطَبَ عُمَرُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع- قَالَ لَهُ إِنَّهَا صَبِيَّةٌ قَالَ فَأَتَى الْعَبَّاسَ فَقَالَ مَا لِي أَ بِي بَأْسٌ فَقَالَ لَهُ وَ مَا ذَاكَ
(The book) ‘Al Taraif’ – Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘When Umar proposed to Amir Al-Momineen-asws (for his-asws daughter-asws Umm Kulsoom-asws), he-asws said to him: ‘She-asws is too young’. So he went to Al-Abbas and said, ‘What is wrong with me? Am I with a problem?’ He said to him, ‘And what is that?’
قَالَ خَطَبْتُ إِلَى ابْنِ أَخِيكَ فَرَدَّنِي أَمَا وَ اللَّهِ لَأُعَوِّرَنَ زَمْزَمَ وَ لَا أَدَعُ لَكُمْ مَكْرُمَةً إِلَّا هَدَمْتُهَا وَ لَأُقِيمَنَّ عَلَيْهِ شَاهِدَيْنِ أَنَّهُ سَرَقَ وَ لَأَقْطَعَنَّ يَمِينَهُ فَأَتَاهُ الْعَبَّاسُ فَأَخْبَرَهُ وَ سَأَلَهُ أَنْ يَجْعَلَ الْأَمْرَ إِلَيْهِ فَجَعَلَهُ إِلَيْهِ.
He said, ‘I proposed to the son-asws of your brother-as (for Umm Kulsoom-asws), but he-asws rejected me. But, by Allah-azwj! I will cover up Zamzam (with sand) and will not leave any honour to be for you all except I will demolish it, and I shall make two witnesses to testify upon him-asws that he-asws is a thief and will cut off his-asws right hand!’ So, Al-Abbas came and informed him-asws and asked him-asws to make the matter (of Umm Kulsoom-asws) to be up to him. So he-asws made it to be to him’’ (see the earlier account when a devil in the image of Umm Kulsoom-asws was married with Umar).[130]
23- كش، رجال الكشي وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْخَيَّاطِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ كَانَ أَبُو خَالِدٍ الْكَابُلِيُّ يَخْدُمُ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ دَهْراً وَ مَا كَانَ يَشُكُّ فِي أَنَّهُ إِمَامٌ حَتَّى أَتَاهُ ذَاتَ يَوْمٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ لِي حُرْمَةً وَ مَوَدَّةً وَ انْقِطَاعاً فَأَسْأَلُكَ بِحُرْمَةِ رَسُولِ اللَّهِ ص وَ أَمِيرِ الْمُؤْمِنِينَ ع إِلَّا أَخْبَرْتَنِي أَنْتَ الْإِمَامُ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُ عَلَى خَلْقِهِ
(The book) ‘Rijal’ of Al Kashi – ‘I found in the handwriting of Jibraeel Bin Ahmad, ‘It is narrated to me by Muhammad Bin Abdullah Bin Mihran, from Muhammad Bin Ali Bin Muhammad Bin Abdullah Al Khayyat, from Al-Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘Abu Khalid Al-Kabuly was a servant of Muhammad Bin Al-Hanafiya for a time and he had no doubts that he is the Imam-asws until one day he came to him and said to him, ‘May I be sacrificed for you! There is sanctity for me and cordiality and cutting off (from others to you), so I ask you by the sanctity of Rasool-Allah-saww and Amir Al-Momineen-asws, will you inform me whether you are the Imam-asws Allah-azwj has Obligated upon His-azwj creatures to obey?’
قَالَ فَقَالَ يَا أَبَا خَالِدٍ حَلَفْتَنِي بِالْعَظِيمِ الْإِمَامُ عَلِيُّ بْنُ الْحُسَيْنِ ع عَلَيَّ وَ عَلَيْكَ وَ عَلَى كُلِّ مُسْلِمٍ
He (the narrator) said, ‘He said, ‘O Abu Khalid! You have sworn me with the mighty. The Imam is Ali-asws Bin Al-Husayn-asws upon me, and upon you, and upon every Muslim’.
فَأَقْبَلَ أَبُو خَالِدٍ لَمَّا أَنْ سَمِعَ مَا قَالَهُ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ وَ جَاءَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع- فَلَمَّا اسْتَأْذَنَ عَلَيْهِ فَأُخْبِرَ أَنَّ أَبَا خَالِدٍ بِالْبَابِ أَذِنَ لَهُ فَلَمَّا دَخَلَ عَلَيْهِ دَنَا مِنْهُ قَالَ مَرْحَباً بِكَ يَا كَنْكَرُ مَا كُنْتَ لَنَا بِزَائِرٍ مَا بَدَا لَكَ فِينَا
Abu Khalid came back when he heard what Muhammad Bin Al-Hanafiya had said, and he came to Ali-asws Bin Al-Husayn-asws. When he sought permission to see him-asws, he-asws informed: ‘Abu Khalid is at the door, there is permission for him’. When he entered to see him-asws, he-asws drew him near. He-asws said: ‘Welcome to you, O Kankar! You have not been a visitor to us-asws. What changed your mind regarding us-asws?’
فَخَرَّ أَبُو خَالِدٍ سَاجِداً شُكْراً لِلَّهِ تَعَالَى مِمَّا سَمِعَ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُمِتْنِي حَتَّى عَرَفْتُ إِمَامِي فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع- وَ كَيْفَ عَرَفْتَ إِمَامَكَ يَا أَبَا خَالِدٍ-
Abu Khalid fell down in Sajdah of thanks to Allah-azwj the Exalted from what he had heard from Ali-asws Bin Al-Husayn-asws. He said, ‘The Praise is for Allah-azwj Who did not Cause me to die until I recognised my Imam-asws!’ Ali-asws Bin Al-Husayn-asws said to him: ‘And how did you recognise him-asws, O Abu Khalid?’
قَالَ إِنَّكَ دَعَوْتَنِي بِاسْمِيَ الَّذِي سَمَّتْنِي أُمِّي الَّتِي وَلَدَتْنِي وَ قَدْ كُنْتُ فِي عَمْيَاءَ مِنْ أَمْرِي وَ لَقَدْ خَدَمْتُ مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ عُمُراً مِنْ عُمُرِي وَ لَا أَشُكُّ إِلَّا وَ أَنَّهُ إِمَامٌ حَتَّى إِذَا كَانَ قَرِيباً سَأَلْتُهُ بِحُرْمَةِ اللَّهِ وَ بِحُرْمَةِ رَسُولِهِ وَ بِحُرْمَةِ أَمِيرِ الْمُؤْمِنِينَ- فَأَرْشِدْنِي إِلَيْكَ
He said, ‘You-asws called me with my name which my mother, the one who gave birth to me, had named me with, and I have been in blindness from my affairs, and I had served Muhammad Ibn Al-Hanafiya for ages from my life, and I had no doubts except and he was the Imam, until when it was recently, I asked him by the Sanctity of Allah-azwj and by the sanctity of His-azwj Rasool-saww, and the by the sanctity of Amir Al-Momineen-asws, so he guided me to you-asws.
وَ قَالَ هُوَ الْإِمَامُ عَلَيَّ وَ عَلَيْكَ وَ عَلَى جَمِيعِ خَلْقِ اللَّهِ كُلِّهِمْ ثُمَّ أَذِنْتَ لِي فَجِئْتُ فَدَنَوْتُ مِنْكَ وَ سَمَّيْتَنِي بِاسْمِيَ الَّذِي سَمَّتْنِي أُمِّي فَعَلِمْتُ أَنَّكَ الْإِمَامُ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُ عَلَيَّ وَ عَلَى كُلِّ مُسْلِمٍ.
And he said, ‘He-asws is the Imam-asws upon me, and upon you, and upon entirety of the creatures of Allah-azwj, all of them’. Then he permitted for me, so I came, and was closer to you, and you-asws named me with my name which my mother had named me with. So, I knew that you-asws are the Imam-asws the obedience to whom Allah-azwj has Obligated upon me and upon every Muslim’’.[131]
24- يج، الخرائج و الجرائح عَنْ أَبِي خَالِدٍ مِثْلَهُ إِلَّا أَنَّهُ قَالَ فِي آخِرِهِ وَلَدَتْنِي أُمِّي فَسَمَّتْنِي وَرْدَانَ فَدَخَلَ عَلَيْهَا وَالِدِي فَقَالَ سَمِيِّهِ كَنْكَرَ وَ اللَّهِ مَا سَمَّانِي بِهِ أَحَدٌ مِنَ النَّاسِ إِلَى يَوْمِي هَذَا غَيْرُكَ فَأَشْهَدُ أَنَّكَ إِمَامُ مَنْ فِي الْأَرْضِ وَ مَنْ فِي السَّمَاءِ.
(The book) ‘Al Kharaij Wa Al Jaraih’ –
From Abu Khalid there is similar to it, except that he said in its hand, ‘My mother gave birth to me and named me as ‘Wardan’. My father entered to see her and said, ‘Name him as ‘Kankar’’. By Allah-azwj! No one from the people has named me as such until this day of mine, apart from you-asws. So, I testify that you-asws an Imam-asws of the ones in the earth and ones in the sky!’’[132]
25- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ أَصْبَغَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي لَوْ كُنْتُ سَبَقْتُ قَلِيلًا لَأَدْرَكْتُ حَيَّانَ السَّرَّاجَ قَالَ وَ أَشَارَ إِلَى مَوْضِعٍ فِي الْبَيْتِ أَبُو عَبْدِ اللَّهِ ع- فَقَالَ وَ كَانَ هَاهُنَا جَالِساً فَذَكَرَ مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ وَ ذَكَرَ حَيَاتَهُ وَ جَعَلَ يُطْرِيهِ وَ يُقَرِّظُهُ
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, from Al-Hassan Bin Musa, from Muhammad Bin Asbagh, from Marwan Bin Muslim, from Bureyd Abin Al Ijaly who said,
‘I entered to see Abu Abdullah-asws. He-asws said to me: ‘Had you come a bit earlier, you would have come across Hayyan Al-Sarraj’. And Abu Abdullah-asws indicated to a place in the house and said: ‘And he was seated over there! He had mentioned Muhammad Ibn Al-Hanafiya and mentioned his life and went on to praise him and eulogising him.
فَقُلْتُ لَهُ يَا حَيَّانُ أَ لَيْسَ تَزْعُمُ وَ يَزْعُمُونَ وَ تَرْوِي وَ يَرْوُونَ لَمْ يَكُنْ فِي بَنِي إِسْرَائِيلَ شَيْءٌ إِلَّا وَ هُوَ فِي هَذِهِ الْأُمَّةِ مِثْلُهُ قَالَ بَلَى
I-asws said to him: ‘O Hayyan! Aren’t you claiming, and they are claiming, and you are reporting, and they are reporting that there did not happen anything among the children of Israel except and it would (be happening) in his community, similar to it?’ He said, ‘Yes’.
قَالَ فَقُلْتُ فَهَلْ رَأَيْنَا وَ رَأَيْتُمْ وَ سَمِعْنَا وَ سَمِعْتُمْ بِعَالِمٍ مَاتَ عَلَى أَعْيُنِ النَّاسِ فَنُكِحَ نِسَاؤُهُ وَ قُسِمَتْ أَمْوَالُهُ وَ هُوَ حَيٌّ لَا يَمُوتُ فَقَامَ وَ لَمْ يَرُدَّ عَلَيَّ شَيْئاً.
He-asws said: ‘I-asws said: ‘Have we-asws and you all (ever) seen, and we-asws and you all (ever) heard of any scholar who died in the eyes of the people, so his wives got (re)married and his wealth was distributed while he was still alive, not having died?’ (as you are claiming for Muhammad Bin Al-Hanafiya). He stood up and did not respond anything to me-asws’’.[133]
26- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى قَالَ رَوَى أَصْحَابُنَا عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَتَانِي ابْنُ عَمٍّ لِي يَسْأَلُنِي أَنْ آذَنَ لِحَيَّانَ السَّرَّاجِ فَأَذِنْتُ لَهُ فَقَالَ لِي يَا أَبَا عَبْدِ اللَّهِ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْءٍ أَنَا بِهِ عَالِمٌ إِلَّا أَنِّي أُحِبُّ أَنْ أَسْأَلَكَ عَنْهُ أَخْبِرْنِي عَنْ عَمِّكَ مُحَمَّدِ بْنِ عَلِيٍّ مَاتَ
(The book) ‘Rijal’ of Al Kashi – Hamdawiya, from Al-Hassan Bin Musa who said, ‘It is reported by our companions, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Abdullah-asws said: ‘A son of an uncle of mine-asws came to me-asws. He asked me-asws to give permission to Hayyan Al-Sarraj (to see me-asws). So, I-asws gave permission to him. He said to me, ‘O Abu Abdullah-asws! I want to ask you about a thing I am already knowing with it, except I would love to ask you-asws about it. Inform me about your-asws uncle Muhammad son of Ali-asws (Al-Hanafiya), is he dead?’
قَالَ فَقُلْتُ أَخْبَرَنِي أَبِي أَنَّهُ كَانَ فِي ضَيْعَةٍ لَهُ فَأُتِيَ فَقِيلَ لَهُ أَدْرِكْ عَمَّكَ قَالَ فَأَتَيْتُ وَ قَدْ كَانَتْ أَصَابَتْهُ غَشْيَةٌ فَأَفَاقَ فَقَالَ لِيَ ارْجِعْ إِلَى ضَيْعَتِكَ قَالَ فَأَبَيْتُ فَقَالَ لَتَرْجِعَنَّ
He-asws said: ‘I-asws said: ‘My-asws father-asws informed me-asws that he-asws was in an estate of his-asws. Someone came to him-asws and it was said to him-asws, ‘Go to your-asws uncle!’ He-asws said: ‘I-asws went and unconsciousness had hit him. He woke up and said to me-asws, ‘Return to your-asws estate’. He-asws said: ‘I-asws refused’. He said, ‘You-asws should return’.
قَالَ فَانْصَرَفْتُ فَمَا بَلَغْتُ الضَّيْعَةَ حَتَّى أَتَوْنِي فَقَالُوا أَدْرِكْهُ فَأَتَيْتُهُ فَوَجَدْتُهُ قَدِ اعْتُقِلَ لِسَانُهُ فَأَتَوْا بِطَشْتٍ وَ جَعَلَ يَكْتُبُ وَصِيَّتَهُ فَمَا بَرِحْتُ حَتَّى غَمَّضْتُهُ وَ كَفَّنْتُهُ وَ غَسَّلْتُهُ وَ صَلَّيْتُ عَلَيْهِ وَ دَفَنْتُهُ فَإِنْ كَانَ هَذَا مَوْتاً فَقَدْ وَ اللَّهِ مَاتَ
He-asws said: ‘I-asws left, but I-asws had not reached the estate until they came to me-asws and said, ‘Go to him!’ I-asws went to him and found him, his tongue had seized up and they had brought a tray, and he went on to write his bequest. I-asws had not departed until I-asws closed his eyes, and enshrouded him, and washed him, and prayed Salat upon him, and buried him’. So, if this was death, then by Allah-azwj, he has died!’
قَالَ فَقَالَ لِي رَحِمَكَ اللَّهُ شُبِّهَ عَلَى أَبِيكَ قَالَ فَقُلْتُ يَا سُبْحَانَ اللَّهِ أَنْتَ تَصْدِفُ عَلَى قَلْبِكَ قَالَ فَقَالَ لِي وَ مَا الصَّدْفُ عَلَى الْقَلْبِ قَالَ قُلْتُ الْكَذِبُ.
He-asws said: ‘He said to me-asws, ‘May Allah-azwj have Mercy on you-asws! There was confusion upon your-asws father-asws’. I-asws said: ‘O Glory be to Allah-azwj! You are attacking upon your own heart’. He said to me-asws, ‘And what is the attack upon the heart?’ He asked: ‘I-asws said: ‘The lie’’.[134]
27- كشف، كشف الغمة قِيلَ لِمُحَمَّدِ ابْنِ الْحَنَفِيَّةِ رَحِمَهُ اللَّهُ أَبُوكَ يَسْمَحُ بِكَ فِي الْحَرْبِ وَ يَشُحُّ بِالْحَسَنِ وَ الْحُسَيْنِ ع
(The book) ‘Kashf Al Ghumma’ –
‘It was said to Muhammad Ibn Al-Hanafiya, ‘May Allah-azwj have Mercy on your father-asws! He-asws was authorising you in the war and was scarce with Al-Hassan-asws and Al-Husayn-asws’.
فَقَالَ هُمَا عَيْنَاهُ وَ أَنَا يَدُهُ وَ الْإِنْسَانُ يَقِي عَيْنَيْهِ بِيَدِهِ وَ قَالَ مَرَّةً أُخْرَى وَ قَدْ قِيلَ لَهُ ذَلِكَ أَنَا وَلَدُهُ وَ هُمَا وَلَدَا رَسُولِ اللَّهِ ص.
He said, ‘They-asws were his-asws two eyes and I was his-asws hand, and the human being saves his eyes with his-asws hand’. And he said another time, and that had been said to him, ‘I am his-asws son, and they-asws are sons-asws of Rasool-Allah-saww’’.[135]
28- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ نَفِسَتْ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَأَمَرَهَا رَسُولُ اللَّهِ ص حِينَ أَرَادَتِ الْإِحْرَامَ مِنْ ذِي الْحُلَيْفَةِ أَنْ تَحْتَشِيَ بِالْكُرْسُفِ وَ الْخِرَقِ وَ تُهِلَّ بِالْحَجِّ الْخَبَرَ.
(The book) ‘Al Kafi’ – Ali, from his father, from Hammad, from Hareez, from Zurara,
‘From Abu Ja’far-asws having said: ‘Asma Bint Umays got post-birth bleeding with (the birth of) Muhammad Bin Abu Bakr. Rasool-Allah-saww instructed her, when she wanted to wear the Ihraam from Zul Huleyfa, that she should stuff herself with the cloth and the rag and begin the Hajj’ – the Hadeeth’’.[136]
29- يف، الطرائف أَحْمَدُ بْنُ حَنْبَلٍ فِي مُسْنَدِهِ بِإِسْنَادِهِ إِلَى الْمُسْتَظِلِ قَالَ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ خَطَبَ إِلَى عَلِيٍّ ع أُمَّ كُلْثُومٍ فَاعْتَلَّ بِصِغَرِهَا فَقَالَ لَهُ لَمْ أَكُنْ أُرِيدُ الْبَاهَ وَ لَكِنْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ كُلُّ حَسَبٍ وَ نَسَبٍ مُنْقَطِعٌ يَوْمَ الْقِيَامَةِ مَا خَلَا حَسَبِي وَ نَسَبِي وَ كُلُّ قَوْمٍ فَإِنَّ عَصَبَتَهُمْ لِأَبِيهِمْ مَا خَلَا وُلْدَ فَاطِمَةَ فَإِنِّي أَنَا أَبُوهُمْ وَ عَصَبَتُهُمْ.
(The book) ‘Al Taraif’ – Ahmad Bin Hanbal in his (book) ‘Musnad’, by his chain to Al Mustazil who said,
‘Umar Bin Al-Khattab proposed to Ali-asws for Umm Kulsoom-asws, so he-asws excused with her-asws being too young. He-asws said to him: ‘I-asws did not want the marriage, but I-asws heard Rasool-Allah-saww saying ‘Every affiliation and lineage would be terminated on the Day of Qiyamah apart from my-saww affiliation and my-saww lineage, and every people, their bond is to their fathers apart from the children of (Syeda) Fatima-asws, for surely, I-asws am their father-asws and their bond’’.[137]
كَنْزُ الْكَرَاجُكِيِّ، عَنِ الْقَاضِي السُّلَمِيِّ أَسَدِ بْنِ إِبْرَاهِيمَ عَنْ عُمَرَ بْنِ عَلِيٍّ الْعَتَكِيِّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الْكُدَيْمِيِّ عَنْ بِشْرِ بْنِ مِهْرَانَ عَنْ شَرِيكِ بْنِ شَبِيبٍ عَنْ عُرْوَةَ عَنِ الْمُسْتَطِيلِ بْنِ حُصَيْنٍ مِثْلَهُ إِلَّا أَنَّ فِيهِ فَاعْتَلَّ بِصِغَرِهَا وَ قَالَ إِنِّي أَعْدَدْتُهَا لِابْنِ أَخِي جَعْفَرٍ وَ مَكَانَ كُلِّ قَوْمٍ كُلُّ بَنِي أُنْثَى.
(The book) ‘Kanz’ of Al Karajaky, from the judge al Sullamy Asad Bin Ibrahim, from Umar Bin Ali Al Atakky, from Muhammad Bin Is’haq, from Al Kudeymi, from Bishr Bin Mihram, from Shareek Bin Shabeen, from Urwah, from Al Mustateel Bin Husayn,
‘Similar to it, except that in it, ‘He-asws excused by her-asws being too young and said: ‘I-asws have prepared her-asws to be for the son of my-asws brother-as Ja’far-as, and the place of every people is all sons of a female’’.[138]
30- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ عِمْرَانَ بْنِ مِيثَمٍ أَوْ صَالِحِ بْنِ مِيثَمٍ عَنْ أَبِيهِ قَالَ: أَتَتِ امْرَأَةٌ مُجِحٌّ أَمِيرَ الْمُؤْمِنِينَ ع- فَقَالَتْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي زَنَيْتُ فَطَهِّرْنِي وَ سَاقَ الْحَدِيثَ الطَّوِيلَ إِلَى أَنْ قَالَ فَأَخْرَجَهَا أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الظَّهْرِ بِالْكُوفَةِ فَأَمَرَ أَنْ يُحْفَرَ لَهَا حَفِيرَةٌ ثُمَ دَفَنَهَا فِيهِ
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Mahboub, from Al Batainy, from Abu Baseer, from Imran Bin Maysam or Salih Bin Maysam, from his father who said,
‘A woman came bragging to Amir Al-Momineen-asws. She said, ‘O Amir Al-Momineen-asws! I have committed Adultery, so purify me!’ – and he continued the lengthy Hadeeth until he said, ‘Amir Al-Momineen-asws brought her out to the outback of Al-Kufa and he-asws ordered for a pit to be dug out for her, then to bury her (halfway) in it.
ثُمَّ رَكِبَ بَغْلَتَهُ وَ نَادَى بِأَعْلَى صَوْتِهِ يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ تَعَالَى عَهِدَ إِلَى نَبِيِّهِ ص عَهْداً عَهِدَهُ مُحَمَّدٌ ص إِلَيَّ بِأَنْ لَا يُقِيمَ الْحَدَّ مَنْ لِلَّهِ عَلَيْهِ حَدٌّ فَمَنْ كَانَ لِلَّهِ عَلَيْهِ حَدٌّ مِثْلُ مَا لَهُ عَلَيْهَا فَلَا يُقِيمُ عَلَيْهَا الْحَدَّ قَالَ
Then he-asws rode his-asws mule and called out at the top of his-asws voice: ‘O you people! Allah-azwj the Exalted Covenanted to His-azwj Prophet-saww a Covenant. Muhammad-saww covenanted it to me-asws that the legal penalty of Allah-azwj cannot be established by the one who has (that very) legal punishment due upon him. So, the one who has a legal penalty of Allah-azwj (for adultery) due upon him what is upon her, he should not establish the legal penalty upon her!’
فَانْصَرَفَ النَّاسُ يَوْمَئِذٍ كُلُّهُمْ مَا خَلَا أَمِيرَ الْمُؤْمِنِينَ وَ الْحَسَنَ وَ الْحُسَيْنَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ- فَأَقَامَ هَؤُلَاءِ الثَّلَاثَةُ عَلَيْهَا الْحَدَّ يَوْمَئِذٍ وَ مَا مَعَهُمْ غَيْرُهُمْ قَالَ وَ انْصَرَفَ فِيمَنِ انْصَرَفَ يَوْمَئِذٍ مُحَمَّدُ بْنُ أَمِيرِ الْمُؤْمِنِينَ.
The people dispersed on that day, all of them, apart from Amir Al-Momineen-asws, and Al-Hassan-asws and Al-Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws. So, these three applied the legal penalty upon her, and there was no one else with them. And among the ones who dispersed away on that day was Muhammad son of Amir Al-Momineen-asws’’.[139]
31- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ مُغِيرَةَ الضَّبِّيِّ قَالَ: لَمَّا نَكَحَ عَلِيٌّ ع لَيْلَى بِنْتَ مَسْعُودٍ النَّهْشَلِيِّ- قَالَتْ مَا زِلْتُ أُحِبُّ أَنْ يَكُونَ بَيْنِي وَ بَيْنَهُ سَبَبٌ مُنْذُ رَأَيْتُهُ فَأَقَامَ مَقَاماً مِنْ رَسُولِ اللَّهِ ص فَذَكَرَ أَنَّهُ وَلَدَتْ لَهُ عُبَيْدَ اللَّهِ بْنَ عَلِيٍّ- فَبَايَعَ مُصْعَباً يَوْمَ الْمُخْتَارِ.
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Mugheira Al Zaby who said,
‘When Ali-asws got married to Layla Bint Masoud Al-Nahshaly, she said, ‘I have not ceased to love for there to be a cause between me and him-asws since I had seen him-asws. He-asws had stood in the position of Rasool-Allah-saww’. He (narrator) mentioned that she gave birth for him to Ubeydullah son of Ali-asws. He pledged with difficulty on the day of Al-Mukhtar’’.[140]
أقول قال ابن أبي الحديد في شرح نهج البلاغة دفع أمير المؤمنين ع يوم الجمل رايته إلى محمد ابنه و قد استوت الصفوف و قال له احمل فتوقف قليلا فقال يا أمير المؤمنين أ ما ترى السماء كأنها شآبيب المطر فدفع في صدره و قال أدركك عرق من أمك
I (Majlisi) said, ‘Ibn Abu Al-Hadeed said in the commentary of Nahj Al-Balagah, ‘On the day of the camel Amir Al-Momineen-asws handed his-asws flag to his-asws son Muhammad, and he-asws had already evened out the rows (of soldiers) and said to him: ‘Attack’. He paused a little. He said, ‘O Amir Al-Momineen-asws! Are you-asws not looking at the sky? It is as if it is about to rain’. He-asws pushed in his chest and said: ‘You have a vein from your mother’.
ثم أخذ الراية بيده فهزها ثم قال.
| اطعن بها طعن أبيك تحمد | لا خير في الحرب إذا لم توقد | |
| بالمشرفي و القنا المسدد. |
Then he-asws grabbed the flag and shook it, then said: ‘Stab with it a stabbing of your father-asws. There is no good in the war when it is not ignited by the two sides and the spears are fired at close range’.
ثم حمل و حمل الناس خلفه فطحن عسكر البصرة قيل لمحمد لم يغرر بك أبوك في الحرب و لا يغرر بالحسن و الحسين فقال إنهما عيناه و أنا يمينه فهو يدفع عن عينيه بيمينه
Then he-asws attacked and the people attacked behind him-asws and grinded the army of Basra. It was said to Muhammad, ‘Why was your father-asws endangering you in the war and did not endanger Al-Hassan-asws and Al-Husayn-asws?’ He said, ‘They-asws are his-asws eyes and I am his-asws right hand, so he-asws defended his-asws eyes by his-asws right hand’.
كان علي ع يقذف بمحمد في مهالك الحرب و يكف حسنا و حسينا عنها و من كلامه في يوم صفين أملكوا عني هذين الفتيين أخاف أن ينقطع بهما نسل رسول الله ص.
Ali-asws used to cast Muhammad in the perils of war and he-asws would restrain Hassan-asws and Husayn-asws from it. And from his-asws speech during the day of Siffeen: ‘Control these two youths on my-asws behalf! I-asws fear the lineage of Rasool-Allah-saww being terminated with them-asws’’.[141]
قال ابن أبي الحديد في موضع آخر قال أبو العباس المبرد قد جاءت الرواية أن أمير المؤمنين عليا ع لما ولد لعبد الله بن العباس مولود ففقده وقت صلاة الظهر فقال ما بال ابن العباس لم يحضر قالوا ولد له ولد ذكر يا أمير المؤمنين قال فامضوا بنا إليه
Ibn Abu Al Hadeed said in another place,
‘Abu Al-Abbas Al-Mabrad said, ‘The report has come that Amir Al-Momineen Ali-asws, when a son was born for Abdullah Bin Al-Abbas, he-asws missed him at the time of Salat Al-Zohr, so he-asws said: ‘What is the matter with Ibn Al-Abbas not being present?’ They said, ‘There has been a birth for him of a son, O Amir Al-Momineen-asws!’ He-asws said: ‘Let us go to him’.
فأتاه فقال له شكرت الواهب و بورك لك في الموهوب ما سميته فقال يا أمير المؤمنين أو يجوز لي أن أسميه حتى تسميه فقال أخرجه إلي و أخرجه فأخذه فحنكه و دعا له ثم رده إليه و قال خذ إليك أبا الأملاك قد سميته عليا و كنيته أبا الحسن
They came to him. He-asws said to him: ‘I-asws thanked the Benefactor and for the Blessings to be for you regarding the gift of what I-asws heard’. He said, ‘O Amir Al-Momineen-asws! Or is it allowed for me to name him until you-asws have named him?’ He-asws said: ‘Bring him out to me-asws’. He brought him out. He-asws took him and applied (honey) in his mouth and supplicated for him, then returned him to him, and said: ‘That him to you O father of the property! I-asws have named him as ‘Ali’, and teknonymed him as ‘Abu Al-Hassan’’.
قال فلما قدم معاوية خليفة قال لعبد الله بن العباس لا أجمع لك بين الاسم و الكنية قد كنيته أبا محمد فجرت عليه.
He (the narrator) said, ‘When he arrived to Muawiya the caliph, he said to Abdullah Bin Abbas, ‘I will not gather for you between the name and the teknonym (given by Ali-asws). I have teknonymed him as ‘Abu Muhammad’’. So it flowed upon him as such’’.[142]
رُوِيَ فِي جَامِعِ الْأُصُولِ مِنْ صَحِيحِ التِّرْمِذِيِّ عَنْ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ عَنْ أَبِيهِ ع قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ أَ رَأَيْتَ إِنْ وُلِدَ لِي بَعْدَكَ وَلَدٌ أُسَمِّيهِ بِاسْمِكَ وَ أُكَنِّيهِ بِكُنْيَتِكَ قَالَ نَعَمْ.
It is reported in (the book) ‘Jamie Al Usool’ from (the book) ‘Saheeh Al Tirmizi’, from Muhammad Bin Al-Hanafiya,
‘From his father-asws having said: ‘I-asws said: ‘O Rasool-Allah-saww! Do you-saww see that after you-saww there will be born for me-asws a son I-asws shall be naming him with your-saww name and teknonym him with your-saww teknonym?’ He-saww said: ‘Yes’’.[143]
32- ب، قرب الإسناد مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَلِيِّ بْنِ الْأَسْبَاطِ عَنِ الْحَسَنِ بْنِ شَجَرَةَ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ: إِنَّ فَاطِمَةَ بِنْتَ عَلِيٍّ مُدَّ لَهَا فِي الْعُمُرِ حَتَّى رَآهَا أَبُو عَبْدِ اللَّهِ ع.
(The book) ‘Qurb Al Asnaad’ – Muhammad Bin Al-Hassan, from Ali Bin Asbaat, from Al-Hassan Bin Shajara, from Anbasa Al Aabid who said,
‘Fatima Bint Ali-asws, there was an extension for her-asws in the lifetime until Abu Abdullah-asws saw her-asws’’.[144]
33- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ بَشِيرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ أَبِي ع إِنَّ مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ كَانَ رَجُلًا رَابِطَ الْجَأْشِ وَ أَشَارَ بِيَدِهِ وَ كَانَ يَطُوفُ بِالْبَيْتِ
(The book) ‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Bashir, from Al-Husayn Bin Abu Hamza who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws said: ‘Muhammad Ibn Al-Hanafiya was a man of a brave chest’, and he-asws indicated by his-asws hand, and he was performing Tawaaf with the House (Kabah).
فَاسْتَقْبَلَهُ الْحَجَّاجُ فَقَالَ قَدْ هَمَمْتُ أَنْ أَضْرِبَ الَّذِي فِيهِ عَيْنَاكَ قَالَ لَهُ مُحَمَّدٌ كَلَّا إِنَّ لِلَّهِ تَبَارَكَ اسْمُهُ فِي خَلْقِهِ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةِ لَحْظَةٍ أَوْ لَمْحَةٍ فَلَعَلَّ إِحْدَاهُنَّ تَكُفُّكَ عَنِّي.
Al-Hajjaj met him. He said, ‘I have thought of striking that which is in your eye!’ Muhammad said to him, ‘Never! For Allah-azwj, Blessed is His-azwj Name in its creation there are three hundred movements during every day or blinks, perhaps one of these will stop you from me’’.[145]
34- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي تَزْوِيجِ أُمِّ كُلْثُومٍ- فَقَالَ إِنَّ ذَلِكَ فَرْجٌ غُصِبْنَاهُ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Hammad, from Zurara,
‘From Abu Abdullah-asws regarding the marriage of Umm Kulsoom-asws. He-asws said: ‘That is a forced (affair upon) us-asws (This is under the conditions of Taqeeya, please see the earlier Ahadith)!’’[146]
وَ قَدْ رَوَى الْكُلَيْنِيُّ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ ابْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَلِيّاً لَمَّا تُوُفِّيَ عُمَرُ أَتَى أُمَّ كُلْثُومٍ فَانْطَلَقَ بِهَا إِلَى بَيْتِهِ.
And Al Kulayni has reported from Humeyd Bin Ziyad, from Ibn Sama’at, from Muhammad Bin Ziyad, from Abdullah Bin Sinan, and Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Ali-asws, when Umar died, came to Umm Kulsoom and went with her-asws to his-asws house’’.[147] (This is under the conditions of Taqeeya, please see the earlier Ahadith)
باب 121 أحوال إخوانه و عشائره صلوات الله عليه
CHAPTER 121 – STATE OF HIS-asws BROTHERS, AND HIS-asws KINDRED, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws
1- ل، الخصال الْحَسَنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى الْعَلَوِيُّ عَنْ جَدِّهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ يُوسُفَ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ رُسْتُمَ عَنْ أَبِي حَمْزَةَ السَّكُونِيِّ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ ثَابِتٍ قَالَ: كَانَ النَّبِيُّ ص يَقُولُ لِعَقِيلٍ إِنِّي لَأُحِبُّكَ يَا عَقِيلُ حُبَّيْنِ حُبّاً لَكَ وَ حُبّاً لِحُبِّ أَبِي طَالِبٍ لَكَ.
(The book) ‘Al Khisaal’ – Al-Hassan Bin Muhammad Bin Yahya Al Alawy, from his grandfather, from Ibrahim Bin Muhammad Bin Yusuf, from Ali Bin Al-Hassan, from Ibrahim Bin Rustom, from Abu Hamza Al Sakuny, from Jabir Al Jufy, from Abdul Rahman Bin Sabit who said,
‘The Prophet-saww had said to Aqeel: ‘I-saww love you Aqeel with two loves, a love for you and a love for the love of Abu Talib-asws for you’’.[148]
2- د، العدد القوية ذَكَرَ ابْنُ عَبْدِ الْبِرِّ فِي كِتَابِ الْإِسْتِيعَابِ أَنَّ مَوْلَانَا أَمِيرَ الْمُؤْمِنِينَ ع كَانَ أَصْغَرَ وُلْدِ أَبِي طَالِبٍ ع- كَانَ أَصْغَرَ مِنْ جَعْفَرٍ بِعَشْرِ سِنِينَ وَ جَعْفَرٌ أَصْغَرَ مِنْ عَقِيلٍ بِعَشْرِ سِنِينَ وَ عَقِيلٌ أَصْغَرَ مِنْ طَالِبٍ بِعَشْرِ سِنِينَ.
(The book) ‘Al Adad Al Qawiya’ – Ibn Abdul Birr mentioned in the book ‘Al Istiyab’ –
‘Our Master-asws Amir Al-Momineen-asws was the youngest son-asws of Abu Talib-asws. He-asws was younger than Ja’far-asws by ten years, and Ja’far was younger than Aqeel by ten years, and Aqeel was younger than Talib by ten years’’.[149]
3- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْأَكْفَانِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ أَبِي مُعَاذٍ زِيَادِ بْنِ رُسْتُمَ بَيَّاعِ الْأُدْمِ عَنْ عَبْدِ الصَّمَدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: قُلْتُ يَا أَبَا عَبْدِ اللَّهِ حَدِّثْنَا حَدِيثَ عَقِيلٍ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ahmad Bin Muhammad Bin Al Salt, from Ibn Uqdah, from Ahmad Bin Al Qasim Al Akfany, from Abbad Bin Yaqoub, from Abu Muaz Ziyad Bin Rustom Baya’a Al Udmi, from Abdul Samad,
‘From Ja’far-asws Bin Muhammad-asws, he (the narrator) said: ‘I said, ‘O Abu Abdullah-asws! Narrate to us a Hadeeth of Aqeel’.
قَالَ نَعَمْ جَاءَ عَقِيلٌ إِلَيْكُمْ بِالْكُوفَةِ وَ كَانَ عَلِيٌّ ع جَالِساً فِي صَحْنِ الْمَسْجِدِ وَ عَلَيْهِ قَمِيصٌ سُنْبُلَانِيٌّ قَالَ فَسَأَلَهُ قَالَ أَكْتُبُ لَكَ إِلَى يَنْبُعَ قَالَ لَيْسَ غَيْرَ هَذَا قَالَ لَا
He-asws said: ‘Yes. Aqeel had come to you all at Al-Kufa, and Ali-asws was seated in the courtyard of the Masjid, and upon him-asws was a Sunbulany shirt. He asked him-asws (for money). He-asws said: ‘I-asws can write Yanbu (spring) to be for you’. He said, ‘Isn’t there any other than this?’ He-asws said: ‘No’.
فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَقْبَلَ الْحُسَيْنُ ع فَقَالَ اشْتَرِ لِعَمِّكَ ثَوْبَيْنِ فَاشْتَرَى لَهُ قَالَ يَا ابْنَ أَخِي مَا هَذَا قَالَ هَذِهِ كِسْوَةُ أَمِيرِ الْمُؤْمِنِينَ ع- ثُمَّ أَقْبَلَ حَتَّى انْتَهَى إِلَى عَلِيٍّ ع فَجَلَسَ فَجَعَلَ يَضْرِبُ يَدَهُ عَلَى الثَّوْبَيْنِ وَ جَعَلَ يَقُولُ مَا أَلْيَنَ هَذَا الثَّوْبَ يَا أَبَا يَزِيدَ قَالَ يَا حَسَنُ أَخْدِ عَمَّكَ
While he was like that when Al-Husayn-asws came. He-asws said: ‘Buy two clothes for your-asws uncle’. He-asws bought it for him. He said, ‘O son-asws of my brother-asws! What is this?’ He-asws said: ‘This are garments of Amir Al-Momineen-asws’. Then he-asws went until he ended up to Ali-asws. He-asws sat and went on striking his-asws hand upon the two clothes and went on to say: ‘How soft this cloth is, O Abu Yazeed!’ He said, ‘O Hassan-asws! You-asws short-changing your-asws uncle’.
قَالَ قَالَ مَا أَمْلِكُ صَفْرَاءَ وَ لَا بَيْضَاءَ قَالَ فَمُرْ لَهُ بِبَعْضِ ثِيَابِكَ قَالَ فَكَسَاهُ بَعْضَ ثِيَابِهِ قَالَ ثُمَّ قَالَ يَا مُحَمَّدُ أَخْدِ عَمَّكَ قَالَ وَ اللَّهِ مَا أَمْلِكُ دِرْهَماً وَ لَا دِينَاراً قَالَ اكْسُهُ بَعْضَ ثِيَابَكَ
He (Al-Sadiq-asws) said: ‘He (Al-Hassan-asws) said: ‘I-asws neither own any yellow (gold) nor white (silver)’. He (Ali-asws) said: ‘Order for him with some of your-asws clothes’. So he-asws clothed him with some of his-asws clothes. Then he said, ‘O (Abu) Muhammad-asws! You-asws are short-changing your-asws uncle’. He-asws said: ‘By Allah-azwj! I-asws neither own any Dirham nor Dinar!’ He (Ali-asws) said: ‘Clothe him some of your-asws clothes’.
قَالَ عَقِيلٌ يَا أَمِيرَ الْمُؤْمِنِينَ ائْذَنْ لِي إِلَى مُعَاوِيَةَ قَالَ فِي حِلٍّ مُحَلَّلٍ فَانْطَلَقَ نَحْوَهُ وَ بَلَغَ ذَلِكَ مُعَاوِيَةَ فَقَالَ ارْكَبُوا أَفْرَهَ دَوَابِّكُمْ وَ الْبَسُوا مِنْ أَحْسَنِ ثِيَابِكُمْ فَإِنَّ عَقِيلًا قَدْ أَقْبَلَ نَحْوَكُمْ وَ أَبْرَزَ مُعَاوِيَةُ سَرِيرَهُ
Aqeel said, ‘O Amir Al-Momineen-asws! Will you-asws allow me to go to Muawiya?’ He-asws said: ‘I-asws am absolved from permitting’. He went towards him, and that reached Muawiya. He said, ‘Ride and clean up your animals and wear your best clothes, for Aqeel is coming towards you’. And Muawiya decorated his throne.
فَلَمَّا انْتَهَى إِلَيْهِ عَقِيلٌ قَالَ مُعَاوِيَةُ مَرْحَباً بِكَ يَا أَبَا يَزِيدَ مَا نَزَعَ بِكَ قَالَ طَلَبُ الدُّنْيَا مِنْ مَظَانِّهَا قَالَ وَقَفْتَ وَ أَصَبْتَ قَدْ أَمَرْنَا لَكَ بِمِائَةِ أَلْفٍ فَأَعْطَاهُ الْمِائَةَ الْأَلْفِ ثُمَّ قَالَ أَخْبِرْنِي عَنِ الْعَسْكَرَيْنِ اللَّذَيْنِ مَرَرْتَ بِهِمَا عَسْكَرِي وَ عَسْكَرِ عَلِيٍّ
When Aqeel ended up to him, Muawiya said, ‘Welcome to you, O Abu Yazeed! What has separated you?’ He said, ‘Seeking the world from its natural home’. He said, ‘You have paused and are correct. We have ordered one hundred thousand (Dirhams) to be for you’. He gave him one hundred thousand, then said, ‘Inform me about the two armies, those you have passed by them, my army and army of Ali-asws’.
قَالَ فِي الْجَمَاعَةِ أُخْبِرُكَ أَوْ فِي الْوَحْدَةِ قَالَ لَا بَلْ فِي الْجَمَاعَةِ قَالَ مَرَرْتُ عَلَى عَسْكَرِ عَلِيٍّ ع- فَإِذَا لَيْلٌ كَلِيلِ النَّبِيِّ ص وَ نَهَارٌ كَنَهَارِ النَّبِيِّ ص إِلَّا أَنَّ رَسُولَ اللَّهِ لَيْسَ فِيهِمْ وَ مَرَرْتُ عَلَى عَسْكَرِكَ فَإِذَا أَوَّلُ مَنِ اسْتَقْبَلَنِي أَبُو الْأَعْوَرِ وَ طَائِفَةٌ مِنَ الْمُنَافِقِينَ وَ الْمُنَفِّرِينَ بِرَسُولِ اللَّهِ ص- إِلَّا أَنَّ أَبَا سُفْيَانَ لَيْسَ فِيهِمْ
He said, ‘Shall I inform you among the group or in the private?’ He said, ‘No, but in the group’. He said, ‘I passed by the army of Ali-asws, so when it was a night like the night of the Prophet-saww and day like the day of the Prophet-saww except that Rasool-Allah-azwj wasn’t among them. And I passed by your army, and there the first one to receive me was Abu Al-Awr, and a group of hypocrites, and the ones repulsive with Rasool-Allah-saww, except that Abu Sufyan wasn’t among them’.
فَكَفَّ عَنْهُ حَتَّى إِذَا ذَهَبَ النَّاسُ قَالَ لَهُ يَا أَبَا يَزِيدَ أَيْشٍ صَنَعْتَ بِي قَالَ أَ لَمْ أَقُلْ لَكَ فِي الْجَمَاعَةِ أَوْ فِي الْوَحْدَةِ فَأَبَيْتَ عَلَيَّ قَالَ أَمَّا الْآنَ فَاشْفِنِي مِنْ عَدُوِّي قَالَ ذَلِكَ عِنْدَ الرَّحِيلِ
He refrained from him until when the people had gone away, he said to him, ‘O Abu Yazeed! What have you done with me?’ He said, ‘Did I not say to you, ‘Among the group or in the private?’ But you refused unto me’. He said, ‘But now, heal me from my enemies’. He said, ‘That would be during the departure’.
فَلَمَّا كَانَ مِنَ الْغَدِ شَدَّ غَرَائِرَهُ وَ رَوَاحِلَهُ وَ أَقْبَلَ نَحْوَ مُعَاوِيَةَ وَ قَدْ جَمَعَ مُعَاوِيَةُ حَوْلَهُ فَلَمَّا انْتَهَى إِلَيْهِ قَالَ يَا مُعَاوِيَةُ مَنْ ذَا عَنْ يَمِينِكَ قَالَ عَمْرُو بْنُ الْعَاصِ فَتَضَاحَكَ ثُمَّ قَالَ لَقَدْ عَلِمَتْ قُرَيْشٌ أَنَّهُ لَمْ يَكُنْ أَحْصَى لِتُيُوسِهَا مِنْ أَبِيهِ
When it was from the next morning, he tightened his clothes and his riding animal and came towards Muawiya, and Muawiya had gathered (people) around him. When he ended up to him, he said, ‘O Muawiya! Who is that on your right?’ He said, ‘Amro Bin Al-Aas’. He laughed then said, ‘Qureysh have known that he is not any less than his father’.
ثُمَّ قَالَ مَنْ هَذَا قَالَ هَذَا أَبُو مُوسَى فَتَضَاحَكَ ثُمَّ قَالَ لَقَدْ عَلِمَتْ قُرَيْشٌ بِالْمَدِينَةِ أَنَّهُ لَمْ يَكُنْ بِهَا امْرَأَةٌ أَطْيَبَ رِيحاً مِنْ قِبِّ أُمِّهِ
Then he said, ‘Who is this one?’ He said, ‘This is Abu Musa’. He laughed, then said, ‘Qureysh have known at Al-Medina that there does not happen to be at it any woman of more perfumed aroma than the dome of his mother’.
قَالَ أَخْبِرْنِي عَنْ نَفْسِي يَا أَبَا يَزِيدَ قَالَ تَعْرِفُ حَمَامَةَ ثُمَّ سَارَ فَأَلْقَى فِي خَلَدِ مُعَاوِيَةَ قَالَ أُمٌّ مِنْ أُمَّهَاتِي لَسْتُ أَعْرِفُهَا فَدَعَا بِنَسَّابَيْنِ مِنْ أَهْلِ الشَّامِ فَقَالَ أَخْبِرَانِّي أَوْ لَأَضْرِبَنَّ أَعْنَاقَكُمَا لَكُمَا الْأَمَانُ
He said, ‘Inform me about myself, O Abu Yazeed!’ He said, ‘Do you recognise Hamama?’ Then he travelled. It occurred in the mind of Muawiya, he said, ‘A mother from my mothers, I don’t recognise her?’ So he called two genealogists from the people of Syria. He said, ‘Inform me or I will strike off your necks! For you is the safety (if you tell me)’.
قَالا فَإِنَّ حَمَامَةَ جَدَّةُ أَبِي سُفْيَانَ السَّابِعَةُ وَ كَانَتْ بَغِيّاً وَ كَانَ لَهَا بَيْتٌ توفي [تُؤْتَى] فِيهِ
They said, ‘Hamama was a grandmother of Abu Sufyan, the seventh, and she was a prostitute, and there was a house where she could be accessed in’.
قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع- وَ كَانَ عَقِيلٌ مِنَ أَنْسَبِ النَّاسِ.
Ja’far-asws Bin Muhammad-asws said: ‘And Aqeel was from the genealogists of the people’’.[150]
أقول قال عبد الحميد بن أبي الحديد رووا أن عقيلا رحمه الله قدم على أمير المؤمنين ع فوجده جالسا في صحن المسجد بالكوفة فقال السلام عليك يا أمير المؤمنين قال و عليك السلام يا أبا يزيد
I (Majlisi) am saying, ‘Abdul Hameed Bin Abu Al Hadeed reported,
‘Aqeel, may Allah-azwj have Mercy on him, arrived to Amir Al-Momineen-asws, and found him-asws seated in the courtyard of the Masjid at Al-Kufa. He said, ‘The greetings be unto you-asws, O Amir Al-Momineen-asws!’ He-asws said: ‘And upon you be the greetings, O Abu Yazeed!’
ثم التفت إلى الحسن ابنه ع فقال قم فأنزل عمك فقام فأنزله ثم عاد إليه فقال اذهب فاشتر لعمك قميصا جديدا و رداء جديدا و إزارا جديدا و نعلا جديدا فذهب فاشترى له
Then he-asws turned to his-asws son-asws, Al-Hassan-asws. He-asws said: ‘Arise and lodge your-asws uncle!’ He-asws stood up and lodged him, then returned to him-asws. He-asws said: ‘Go and buy a new shirt for your-asws uncle, and a new robe, and a new trouser, and new slippers’. He-asws went and bought for him.
فغدا عقيل على أمير المؤمنين ع في الثياب فقال السلام عليك يا أمير المؤمنين فقال و عليك السلام يا أبا يزيد يخرج عطائي فأدفعه إليك فلما ارتحل عن أمير المؤمنين ع إلى معاوية فنصب له كراسيه و أجلس جلساءه حوله فلما ورد عليه أمر له بمائة ألف فقبضها
In the morning Aqeel was in the clothes. He said, ‘The greeting be to you-asws, O Amir Al-Momineen-asws!’ He-asws said: ‘And upon you be the greeting, O Abu Yazeed, my-asws stipend has come, so I-asws shall hand it to you’. When he departed from Amir Al-Momineen-asws to go to Muawiya, he installed his chairs for him and seated his gatherers around him. When they arrived to him, he ordered with one hundred thousand for him. He took possession of it.
ثم غدا عليه يوما بعد ذلك و جلساء معاوية حوله فقال يا أبا يزيد أخبرني عن عسكري و عسكر أخيك فقد وردت عليهما
Then he came to him one morning after that and the gatherers of Muawiya were around him. He said, ‘O Abu Yazeed! Inform me about my army and army of your brother-asws, for you have passed by them both’.
قال أخبرك مررت و الله بعسكر أخي فإذا ليل كليل رسول الله ص و نهار كنهار رسول الله ص إلا أن رسول الله ليس في القوم ما رأيت إلا مصليا و لا سمعت إلا قارئا و مررت بعسكرك فاستقبلني قوم من المنافقين ممن نفر ناقة رسول الله ص ليلة العقبة
He said, ‘I shall inform you. By Allah-azwj! I passed by the army of my brother-asws, and there the night was like the night of Rasool-Allah-saww and the day was like the day of Rasool-Allah-saww, except that Rasool-Allah-saww wasn’t among the people. I did not see except prayers of Salat, and I did not hear except reciters (of the Quran). And I passed by your army, and I was received by a group of hypocrites, from the ones who frightened the she-camel of Rasool-Allah-saww on the night of Aqaba’.
ثم قال من هذا عن يمينك يا معاوية قال هذا عمرو بن العاص قال هذا الذي اختصم فيه ستة نفر فغلب عليه جزار قريش فمن الآخر قال الضحاك بن قيس الفهري قال أما و الله لقد كان أبوه جيد الأخذ لعسب التيوس فمن هذا الآخر قال أبو موسى الأشعري قال هذا ابن السراقة
Then he said, ‘Who is this on your right, O Muawiya?’ He said, ‘This is Amro Bin Al-Aas’. He said, ‘This is the one about whom six men had differed (he being their son), so a butcher of Qureysh overcame upon him. So, who is the other one?’ He said, ‘Al-Zahak Qays Al-Fihry’. He said, ‘But by Allah-azwj! His father was of good lineage. So, who is this other one?’ He said, Abu Musa Al-Ashary’. He said, ‘This is a son of the thief!’
فلما رأى معاوية أنه قد أغضب جلساءه علم أنه إن استخبره عن نفسه قال فيه سوءا فأحب أن يسأله ليقول فيه ما يعلمه من السوء فيذهب بذلك غضب جلسائه قال يا أبا يزيد فما تقول في قال دعني من هذا قال لتقولن قال أ تعرف حمامة قال و من حمامة يا أبا يزيد قال قد أخبرتك
When Muawiya saw that he had angered his gatherers, he knew that if he were to inform about himself, he would say evil regarding him, but he loved to ask him for him to say regarding him what he knew of the evil, so the anger of his gatherers would go away. He said, O Abu Yazeed! So, what are you saying regarding me?’ He said, ‘Leave me from this’. He said, ‘You will say it!’ He said, ‘Do you know Hamama?’ He said, ‘And who is Hamama, O Abu Yazeed?’ He said, ‘I have informed you’.
ثم قال فمضى فأرسل معاوية إلى النسابة فدعاه قال من حمامة قال و لي الأمان قال نعم قال حمامة جدتك أم أبي سفيان كانت بغيا في الجاهلية صاحبة راية قال معاوية لجلسائه قد ساويتكم و زدت عليكم فلا تغضبوا.
Then he (the narrator) said, ‘He went, then Muawiya sent a message to the genealogist and called him. He said, ‘Who is Hamama?’ He said, ‘And for me is the safety?’ He said, ‘Yes’. He said, ‘Hamama is your grandmother, mother of Abu Sufyan. She was a prostitute in the pre-Islamic period, the displayer of the (red) flag (flag of prostitution)’. Muawiya said to his gatherers, ‘I am the same as you all, and have increased upon you, so do not be angered’’.
و قال في موضع آخر من المفارقين لعلي ع أخوه عقيل بن أبي طالب قدم على أمير المؤمنين ع الكوفة يسترفده فعرض عليه عطاءه فقال إنما أريد من بيت المال فقال تقيم لي يوم الجمعة
And he said in another place from the ones separating from Ali-asws was his-asws brother Aqeel son of Abu Talib-asws. He arrived to Amir Al-Momineen-asws at Al-Kufa to appeal to him-asws for financial help. He-asws presented his-asws stipend to him. He said, ‘But rather I want from the public treasury’. He-asws said: ‘Stay for me-asws up to the day of Friday’.
فلما صلى علي الجمعة قال له ما تقول فيمن خان هؤلاء أجمعين قال بئس الرجل قال فإنك أمرتني أن أخونهم و أعطيك
When he-asws has prayed the Friday Salat, said to him: ‘What are you saying regarding the one who betrays them all (Muslims) in their entirety?’ He said, ‘The man would be evil’. He said, ‘But you instructed me to betray them and give you!’
فلما خرج من عنده شخص إلى معاوية فأمر له يوم قدومه بمائة ألف درهم و قال له يا أبا يزيد أنا خير لك أم علي قال وجدت عليا أنظر لنفسه منك و وجدتك أنظر لي منك لنفسك
When he exited from his-asws presence, he went to Muawiya. He ordered, on the day of his arrival, for one hundred thousand Dirhams to be for him and said to him, ‘O Abu Yazeed! Am I better for you or Ali-asws?’ He said, ‘I found Ali-asws looking after himself-asws more than you do, and I found you looking after me more than for yourself’.
و قال معاوية لعقيل إن فيكم يا بني هاشم لينا قال أجل إن فينا للينا من غير ضعف و عزا من غير عنف و إن لينكم يا معاوية غدر و سلمكم كفر
And Muawiya said to Aqeel, ‘O Clan of Hashim-as! There is leniency among you’. He said, ‘Yes, there is leniency among us from without any weakness, and honour from without any pride, and your leniency, O Muawiya, is treachery, and your submission (to Islam) is Kufr’.
و قال معاوية و لا كل هذا يا أبا يزيد و قال الوليد بن عقبة لعقيل في مجلس معاوية غلبك أخوك يا أبا يزيد على الثروة قال نعم و سبقني و إياك إلى الجنة قال أما و الله لو أن أهل الأرض اشتركوا في قتله لأرهقوا صعودا و إن أخاك لأشد هذه الأمة عذابا
And Muawiya said, ‘And not all this, O Abu Yazeed!’ And Al-Waleed Bin Uqba said to Aqeel in a gathering of Muawiya, ‘Your brother-asws has overcome you upon the wealth, O Abu Yazeed!’ He said, ‘Yes, and he-asws has preceded me and you to the Paradise’. He said, ‘But, by Allah-azwj! If (all) the people of the earth were to participate in killing him, they would exert an exemplary punishment and your brother-asws would be with the severest of Punishment of this community!’
فقال صه و الله إنا لنرغب بعبد من عبيده عن صحبة أبيك عقبة بن أبي معيط.
He said, ‘Hush! By Allah-azwj! We wish to be a servant from his-asws servant, rather than accompany your father Uqba Bin Abu Mueet’.
و قال معاوية يوما و عنده عمرو بن العاص و قد أقبل عقيل لأضحكنك من عقيل فلما سلم قال معاوية مرحبا برجل عمه أبو لهب فقال عقيل و أهلا بمن عمته حمالة الحطب فِي جِيدِها حَبْلٌ مِنْ مَسَدٍ لأن امرأة أبي لهب أم جميل بنت حرب بن أمية
And Muawiya said one day, and in his presence was Amro Bin Al-Aas, and Aqeel had come, ‘I shall make you laugh from Aqeel’. When he had greeted, Muawiya said, ‘Welcome to whose uncle is Abu Lahab-la!’ Aqeel said, ‘And welcome to the one who paternal aunt is the bearer of the firewood, in her neck is a twisted rope’, because the wife of Abu Lahab-la, Umm Jameel, was daughter of Harb Bin Umayya.
قال معاوية يا أبا يزيد ما ظنك بعمك أبي لهب قال إذا دخلت النار فخذ على يسارك تجده مفترشا عمتك حمالة الحطب أ فناكح في النار خير أم منكوح قال كلاهما شر و الله.
Muawiya said, ‘O Abu Yazeed! What are your thoughts with your uncle Abu Lahab-la?’ He said, ‘When you enter the Fire, take to the right, you will find him in bed with your paternal aunt the bearer of the firewood. Is the copulater in the Fire better or the copulated?’ He said, ‘Both of them are evil, by Allah-azwj!’
و قال في موضع آخر عقيل بن أبي طالب هو أخو أمير المؤمنين ع لأبيه و أمه و كانوا بنو أبي طالب أربعة طالب و هو أسن من عقيل بعشر سنين و عقيل و هو أسن من جعفر بعشر سنين و جعفر و هو أسن من علي بعشر سنين و علي ع و هو أصغرهم سنا و أعظمهم قدرا بل و أعظم الناس بعد ابن عمه قدرا
And he said in another place, ‘Aqeel son of Abu Talib-asws, he is brother-asws of Amir Al-Momineen-asws of his-asws father-as and mother-as, and there were four sons for Abu Talib-asws – Talib, and he was older than Aqeel by ten years, and Aqeel, and he was older than Ja’far by ten years, and Ja’far, and he was older than Ali-asws by ten years, and Ali-asws, and he-asws was their youngest in years and their mightiest in worth, and mightiest of the people after the son-saww of his-asws uncle-as in worth.
و كان أبو طالب يحب عقيلا أكثر من حبه سائر بنيه فلذلك قال للنبي ص و للعباس حين أتياه ليقسما بنيه عام المحل فيخففا عنه ثقلهم دعوا لي عقيلا و خذوا من شئتم فأخذ العباس جعفرا و أخذ محمد عليا
And Abu Talib-asws used to love Aqeel more than the rest of his-as son, so due to that he said to the Prophet-saww and Al-Abbas when they had come to him-as to divide his-as sons in the year of the drought to lighten their burden from him-as: ‘Leave Aqeel for me and take the one you so desire’. So, Al-Abbas took Ja’far-as and Muhammad-saww took Ali-asws.
و كان عقيل يكنى أبا يزيد قال له رسول الله ص يا أبا يزيد إني أحبك حبين حبا لقرابتك مني و حبا لما كنت أعلم من حب عمي إياك
And Aqeel was teknonymed as Abu Yazeed. Rasool-Allah-saww said to him: ‘O Abu Yazeed! I-saww love you with two loves, a love for your kinship from me-saww, and a love for what you know from the love of my-saww uncle-as for you’.
أخرج عقيل إلى بدر مكرها كما أخرج العباس فأسر و فدي و عاد إلى مكة ثم أقبل مسلما مهاجرا قبل الحديبية و شهد غزاة مؤتة مع أخيه جعفر و توفي في خلافة معاوية في سنة خمسين و كان عمره ست و تسعون سنة
Aqeel went out to Badr unwillingly like what Al-Abbas had gone out. He was captured and ransomed and returned to Makkah. Then he became a Muslim, an emigrant before Al Hudaybiya, and he witnessed the battle of Moutah with his brother-as Ja’far-as, and he died during the caliphate of Muawiya in the year fifty, and his age was ninety-six.
و له دار بالمدينة معروفة و خرج إلى مكة ثم إلى الشام ثم عاد إلى المدينة و لم يشهد مع أخيه أمير المؤمنين ع شيئا من حروبه أيام خلافته و عرض نفسه و ولده عليه فأعفاه و لم يكلفه حضور الحرب
And for him there was a house at Al-Medina, well-known, and he went out to Makkah (Al-Kufa in Al-Iraq), then to Syrian, then returned to Al-Medina, and he did not attend anything with his brother-asws Amir Al-Momineen-asws, from any of his-asws wars during the days of his-asws caliphate and presented himself and his children to him-asws, and he-asws excused him and did not encumber him with being present in the war.
و كان أنسب قريش و أعلمهم بأيامها و كان مبغضا إليهم لأنه كان يعد مساويهم و كانت له طنفسة تطرح في مسجد رسول الله فيصلي عليها و يجتمع إليه الناس في علم النسب و أيام العرب و كان حينئذ قد ذهب بصره و كان أسرع الناس جوابا و أشدهم عارضة
And he was a genealogist of Qureysh and their most learned with their days, and he was hateful towards them because he was counted as their equal, and there was a rug for him dropped in the Masjid of Rasool-Allah-saww. He would pray Salat upon it and the people would gather to him regarding knowledge of the genealogies and the days of the Arabs, and in those days his sight had gone, and he was quickest of the people in answering and severest of them in presentation.
و كان يقال إن في قريش أربعة يتحاكم إليهم في علم النسب و أيام قريش و يرجع إلى قولهم عقيل بن أبي طالب و مخرمة بن نوفل الزهري و أبو الجهم بن حذيفة العدوي و حويطب بن عبد العزى العامري
And it was said that there are four among Qureysh one could go to regarding knowledge of the lineages and days of Qureysh, and one would return (for final decision) of their words to Aqeel son of Abu Talib-asws, and Makhzama Bin Nowfal Al-Zuhry, and Abu Jaham Bin Huzeyfa Al-Adawy, and Huweytab Bin Abdul Uzza Al-Aamiry.
و اختلف الناس فيه هل التحق بمعاوية و أمير المؤمنين ع حي فقال قوم و رووا أن معاوية قال يوما و عقيل عنده هذا أبو يزيد لو لا علمه أني خير له من أخيه لما أقام عندنا و تركه فقال عقيل أخي خير لي في ديني و أنت خير لي في دنياي و قد آثرت دنيا و أسأل الله خاتمة خير
And the people differed regarding him whether he joined with Muawiya while Amir Al-Momineen-asws was alive. A group said and reported that Muawiya had said one day while Aqeel was in his presence, ‘This Abu Yazeed, if he had not known I am better for him than his own brother-asws, he would not stay with us and leave him-asws’. Aqeel said, ‘My brother-asws is better for me in my religion and you are better for me in my world, and I have preferred the word, and I ask Allah-azwj for the good ending’.
و قال قوم إنه لم يفد إلى معاوية إلا بعد وفاة أمير المؤمنين ع و استدلوا على ذلك بالكتاب الذي كتبه إليه في آخر خلافته و الجواب الذي أجابه ع به و قد ذكرناه فيما تقدم و سيأتي ذكره أيضا في باب كتبه ع و هذا القول هو الأظهر عندي.
And a people said, ‘He did not delegate to Muawiya except after the expiry of Amir Al-Momineen-asws’, and they are evidencing upon that with the letter which he had written to him-asws at the end of his-asws caliphate, and the answer which he-asws had answered with, and we have mentioned it among what has preceded, and I shall come with its mention as well in the chapter of his-asws letter, and this word, it is the most apparent with me.
و روى المدائني قال قال معاوية يوما لعقيل بن أبي طالب هل من حاجة فأقضيها لك قال نعم جارية عرضت علي و أبى أصحابها أن يبيعوها إلا بأربعين ألفا فأحب معاوية أن يمازحه قال و ما تصنع بجارية قيمتها أربعون ألفا و أنت أعمى تجتزئ بجارية قيمتها خمسون درهما
And it is reported by Al-Madainy who said, ‘Muawiya said one day to Aqeel son of Abu Talib-asws, ‘Is there any need I can fulfil for you?’ He said, ‘Yes. A slave girl had been presented to me and her master had refused to sell her except for forty thousand’. So Muawiya loved to mock him. He said, ‘And what will you do with a slave girl whose price is forty thousand, and you are blind? You can suffice with a slave girl whose prices is fifty Dirhams’.
قال أرجو أن أطأها فتلد لي غلاما إذا أغضبته يضرب عنقك فضحك معاوية و قال مازحناك يا أبا يزيد و أمر فابتيعت له الجارية التي أولد منها مسلما رحمه الله
He said, ‘I wish to sleep with her so she would give birth to a boy for me, when I anger him, he would strike off your neck’. Muawiya laughed and said, ‘I was joking, O Abu Yazeed!’ And he ordered and bought the slave girl for him from which he begot Muslim, may Allah-azwj have Mercy on him.
فلما أتت على مسلم ثماني عشرة سنة و قد مات عقيل أبوه قال لمعاوية يا أمير المؤمنين إن لي أرضا بمكان كذا من المدينة و إني أعطيت بها مائة ألف و قد أحببت أن أبيعك إياها فادفع إلي ثمنها
When eighteen years had come upon Muslim, and his father Aqeel had died, he said to Muawiya, ‘O commander of the faithful! There is a land for me in such and such place from Al-Medina, and I can get one hundred thousand for it, and I would love to sell it to you, and you hand over its price to me’.
فأمر معاوية بقبض الأرض و دفع الثمن إليه فبلغ ذلك الحسين ع فكتب إلى معاوية أما بعد فإنك اغتررت غلاما من بني هاشم فابتعت منه أرضا لا يملكها فاقبض من الغلام ما دفعته إليه و اردد علينا أرضنا
Muawiya ordered with taking possession of the land and handed the price to him. That reached Al-Husayn-asws, so he wrote to Muawiya: ‘As for after, you have been deceived by a boy from the Clan of Hashim and you have bought a land from him he does not own, so take back the possession of whatever you have handed over to him and return our-asws land to us’.
فبعث معاوية إلى مسلم فأخبره ذلك و أقرأه كتاب الحسين ع و قال اردد علينا مالنا و خذ أرضك فإنك بعت ما لا تملك فقال مسلم أما دون أن أضرب رأسك بالسيف فلا
Muawiya sent a message to Muslim and informed him of that and read out the letter of Al-Husayn-asws to him, and said, ‘Return our wealth to us and take back your land, for you have sold what you do not own’. Muslim said, ‘But I would rather strike your head with the sword, no!’
فاستلقى معاوية ضاحكا يضرب برجليه و قال يا بني هذا و الله كلام قاله لي أبوك حين ابتعت له أمك ثم كتب إلى الحسين ع أني قد رددت عليكم الأرض و سوغت مسلما ما أخذه فقال الحسين ع أبيتم يا آل أبي سفيان إلا كرما.
Muawiya fell down on his back laughing, striking with his legs, and said, ‘O my son! By Allah-azwj! This is the speech which your father had said when I had bought your mother for him’. Then he wrote to Al-Husayn-asws, ‘I am returning the land to you-asws and have legitimised Muslim of what he has taken’. Al-Husayn-asws said: ‘O family of Abu Sufyan! You have refused except generosity’’.
فقال معاوية لعقيل يا أبا يزيد أين يكون عمك أبو لهب اليوم قال إذا دخلت جهنم فاطلبه تجده مضاجعا عمتك أم جميل بنت حرب بن أمية
Muawiya said to Aqeel, ‘O Abu Yazeed! Where does your uncle Abu Lahab-la happen to be today?’ He said, ‘When you enter hell, then seek him. You will find him lying down with your paternal aunt, Umm Jameel Bint Harb Bin Umayya’.
و قالت له زوجته ابنة عتبة بن ربيعة يا بني هاشم لا يحبكم قلبي أبدا أين أبي أين عمي أين أخي كأن أعناقهم أباريق الفضة ترد أنفهم الماء قبل شفاههم قال إذا دخلت جهنم فخذي على شمالك تجدينهم.
And his wife, daughter of Utbah Bin Rabie said, ‘O Clan of Hashim! My heart will not love you, ever! Where is my father? When is my paternal uncle? Where is my brother? It is as if your necks are pitchers of silver, your noses dripping the water before your lips’. He said, ‘When you enter Hell, then take to your left, you will find them’’.[151]
4- قب، المناقب لابن شهرآشوب إِخْوَتُهُ ع طَالِبٌ وَ عَقِيلٌ وَ جَعْفَرٌ وَ عَلِيٌّ أَصْغَرُهُمْ وَ كُلُّ وَاحِدٍ مِنْهُمْ أَكْبَرُ مِنْ أَخِيهِ بِعَشْرِ سِنِينَ بِهَذَا التَّرْتِيبِ وَ أَسْلَمُوا كُلُّهُمْ وَ أَعْقَبُوا إِلَّا طَالِبٌ فَإِنَّهُ أَسْلَمَ وَ لَمْ يُعْقِبْ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘His-asws brothers are Talib, and Aqeel, and Ja’far-as, and Ali-asws being their youngest, and each one of them was older than his brother by ten years with this sequence, and all of them became Muslims and left posterity except Talib, for he became a Muslim and did not have posterity.
أُخْتُهُ أُمُّ هَانِئٍ وَ اسْمُهَا فَاخِتَةُ وَ جُمَانَةُ وَ خَالُهُ حُنَيْنُ بْنُ أَسَدِ بْنِ هَاشِمٍ وَ خَالَتُهُ خَالِدَةُ بِنْتُ أَسَدٍ وَ رَبِيبَةُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ- وَ ابْنُ أُخْتِهِ جَعْدَةُ بْنُ هُبَيْرَةَ.
His-asws sisters are Umm Hany and her name is Fakhta, and Jumana; and his-asws maternal uncle is Huneyn Bin Asad Bin Hashim, and his-asws maternal aunt is Khalida Bint Asad and his adopted son is Muhammad Bin Abu Bakr, and his-asws stepdaughter and son of his-asws sister Ja’da Bin Hubeyra’’.[152]
5- ل، الخصال الْحَسَنُ بْنُ مُحَمَّدٍ الْعَلَوِيُّ عَنْ جَدِّهِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي السَّرِيِّ عَنْ هِشَامِ بْنِ مُحَمَّدٍ السَّائِبِ عَنْ أَبِيهِ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ بَيْنَ طَالِبٍ وَ عَقِيلٍ عَشْرُ سِنِينَ وَ بَيْنَ عَقِيلٍ وَ جَعْفَرٍ عَشْرُ سِنِينَ وَ بَيْنَ جَعْفَرٍ وَ عَلِيٍّ ع عَشْرُ سِنِينَ وَ كَانَ عَلِيٌّ ع أَصْغَرَهُمْ.
(The book) ‘Al Khisaal’ – Al-Hassan Bin Muhammad Al Alawy, from his grandfather, from Al-Husayn Bin Muhammad, from Ibn Abu Al Sary, from Hisham Bin Muhammad Al Saib, from his father, from Abu Salih, from Ibn Abbas who said,
‘Between Talib and Aqeel there were ten years, and between Aqeel and Ja’far-as there were ten years, and between Ja’far-as and Ali-asws were ten year, and Ali-asws was their youngest’’.[153]
باب 122 أحوال رشيد الهجري و ميثم التمار و قنبر رضي الله عنهم أجمعين
CHAPTER 122 – STATE OF RUSHEYD AL-HAJARY, AND MEESAM AL-TAMMAR, AND QANBAR, MAY ALLAH-azwj BE PLEASED WITH THEM-ra ALL
1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ يُوسُفَ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي حَسَّانَ الْعِجْلِيِّ قَالَ: لَقِيتُ أَمَةَ اللَّهِ بِنْتَ رَاشِدٍ الْهَجَرِيِّ فَقُلْتُ لَهَا أَخْبِرِينِي بِمَا سَمِعْتِ مِنْ أَبِيكِ قَالَتْ سَمِعْتُهُ يَقُولُ قَالَ لِي حَبِيبِي أَمِيرُ الْمُؤْمِنِينَ ع- يَا رَاشِدُ كَيْفَ صَبْرُكَ إِذَا أَرْسَلَ إِلَيْكَ دَعِيُّ بَنِي أُمَيَّةَ فَقَطَعَ يَدَيْكَ وَ رِجْلَيْكَ وَ لِسَانَكَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ يَكُونُ آخِرُ ذَلِكَ إِلَى الْجَنَّةِ قَالَ نَعَمْ يَا رَاشِدُ وَ أَنْتَ مَعِي فِي الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Yusuf Bin Ibrahim, from his father, from Quehyb Bin Hafs, from Abu Hassan Al Ijly who said,
‘I met Ammatalla Bint Rusheyd Al-Hajary. I said to her, ‘Inform me with what you have heard from your father’. She said, ‘I heard him saying, ‘My beloved Amir Al-Momineen-asws said to me: ‘O Rusheyd! How will your patience be when the illegitimate one of the clan of Umayya is sent to you, so he cuts off your hand and your leg and your tongue?’ I said, ‘O Amir Al-Momineen-asws! At the end of that will I happen to be in the Paradise?’ He-asws said: ‘Yes, O Rusheyd, and you will be with me-asws in the world and the Hereafter’.
قَالَتْ فَوَ اللَّهِ مَا ذَهَبَتِ الْأَيَّامُ حَتَّى أَرْسَلَ إِلَيْهِ الدَّعِيُّ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ فَدَعَاهُ إِلَى الْبَرَاءَةِ مِنْهُ فَقَالَ لَهُ ابْنُ زِيَادٍ فَبِأَيِّ مِيتَةٍ قَالَ لَكَ صَاحِبُكَ تَمُوتُ قَالَ خَبَّرَنِي خَلِيلِي صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّكَ تَدْعُونِي إِلَى الْبَرَاءَةِ مِنْهُ فَلَا أَتَبَرَّأُ فَتُقَدِّمُنِي فَتَقْطَعُ يَدَيَّ وَ رِجْلَيَّ وَ لِسَانِي
She said, ‘By Allah-azwj! The days did not pass by until the illegitimate one of Ubeydullah Bin Ziyad was sent to him and called him to disavowing from him-asws. Ibn Ziyad said to him, ‘By which death did your companion (Ali-asws) tell you, you will be dying?’ He said, ‘My friend, may the Salawaat of Allah-azwj be upon him-asws, informed me that you will me calling me to the disavowing from him-asws, but I will not disavow, so you will forward me and cut off my hand, and my leg, and my tongue’.
فَقَالَ وَ اللَّهِ لَأُكَذِّبَنَّ صَاحِبَكَ قَدِّمُوهُ وَ اقْطَعُوا يَدَهُ وَ رِجْلَهُ وَ اتْرُكُوا لِسَانَهُ فَقَطَعُوهُ ثُمَّ حَمَلُوهُ إِلَى مَنْزِلِنَا فَقُلْتُ لَهُ يَا أَبَتِ جُعِلْتُ فِدَاكَ هَلْ تَجِدُ لِمَا أَصَابَكَ أَلَماً قَالَ لَا وَ اللَّهِ يَا بُنَيَّةِ إِلَّا كَالزِّحَامِ بَيْنَ النَّاسِ
He said, ‘By Allah-azwj! I will belie your companion! Bring him forward and cut off his hand, and his leg, but leave his tongue!’ So, they cut him, then they carried him to our houses. I said to him, ‘O father! May I be sacrificed for you! Do you find pain due to what has afflicted you?’ He said, ‘No, by Allah-azwj, O daughter, except like the (discomfort) of being between the people’.
ثُمَّ دَخَلَ عَلَيْهِ جِيرَانُهُ وَ مَعَارِفُهُ يَتَوَجَّعُونَ لَهُ فَقَالَ آتُونِي بِصَحِيفَةٍ وَ دَوَاةٍ أَذْكُرْ لَكُمْ مَا يَكُونُ مِمَّا أَعْلَمَنِيهِ مَوْلَايَ أَمِيرُ الْمُؤْمِنِينَ ع- فَأَتَوْهُ بِصَحِيفَةٍ وَ دَوَاةٍ فَجَعَلَ يَذْكُرُ وَ يُمْلِي عَلَيْهِمْ أَخْبَارَ الْمَلَاحِمِ وَ الْكَائِنَاتِ وَ يُسْنِدُهَا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع-
Then his neighbour and his acquaintances entered to see him mourning to him. He said, ‘Bring me a paper and ink, I shall mention to you all what will be happening, from what my Master-asws Amir Al-Momineen-asws has taught me’. They came to him with a paper and ink. He went on to mention and dictating upon them news of the epics and the occurrences, and he attributed these to Amir Al-Momineen-asws.
فَبَلَغَ ذَلِكَ ابْنَ زِيَادٍ فَأَرْسَلَ إِلَيْهِ الْحَجَّامَ حَتَّى قَطَعَ لِسَانَهُ فَمَاتَ مِنْ لَيْلَتِهِ تِلْكَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُسَمِّيهِ رَاشِدَ الْمُبْتَلَى وَ كَانَ قَدْ أَلْقَى إِلَيْهِ عِلْمَ الْبَلَايَا وَ الْمَنَايَا فَكَانَ يَلْقَى الرَّجُلَ وَ يَقُولُ لَهُ يَا فُلَانَ بْنَ فُلَانٍ تَمُوتُ مِيتَةَ كَذَا وَ أَنْتَ يَا فُلَانُ تُقْتَلُ قِتْلَةَ كَذَا فَيَكُونُ الْأَمْرُ كَمَا قَالَهُ رَاشِدٌ رَحِمَهُ اللَّهُ.
That reached Ibn Ziyad, so he sent the cupper to him until he cut off his tongue. He died during that night, and Amir Al-Momineen-asws named him as ‘Rusheyd the afflicted’, and he-asws had cast to him knowledge of the afflictions and the deaths. So, he would meet the man and say to him, ‘O so and so, son of so and so! You will be dying such and such death. And you, O so and so, you will be killed with such and such killing’, and the matter would happen like what had been said to him by Rusheyd, may Allah-azwj have Mercy on him’’.[154]
2- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ لِعَلِيٍّ ع غُلَامٌ اسْمُهُ قَنْبَرٌ وَ كَانَ يُحِبُّ عَلِيّاً حُبّاً شَدِيداً فَإِذَا خَرَجَ عَلِيٌّ ع خَرَجَ عَلَى أَثَرِهِ بِالسَّيْفِ فَرَآهُ ذَاتَ لَيْلَةٍ فَقَالَ يَا قَنْبَرُ مَا لَكَ قَالَ جِئْتُ لِأَمْشِيَ خَلْفَكَ فَإِنَّ النَّاسَ كَمَا تَرَاهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَخِفْتُ عَلَيْكَ
(The book) ‘Al Tawheed’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Al Arzamy,
‘From Abu Abdullah-asws having said: ‘There was a slave for Ali-asws, his name was Qanbar, and he used to love Ali-asws with intense love. Whenever Ali-asws went out, he would go out upon his-asws tracks with the sword. He-asws saw him that night, so he-asws said: ‘O Qanbar! What is the matter with you?’ He said, ‘I have come walking behind you-asws, for the people are as you can see them, O Amir Al-Momineen-asws, so I feared upon you-asws’.
قَالَ وَيْحَكَ أَ مِنْ أَهْلِ السَّمَاءِ تَحْرُسُنِي أَمْ مِنْ أَهْلِ الْأَرْضِ قَالَ لَا بَلْ مِنْ أَهْلِ الْأَرْضِ قَالَ إِنَّ أَهْلَ الْأَرْضِ لَا يَسْتَطِيعُونَ بِي شَيْئاً إِلَّا بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ مِنَ السَّمَاءِ فَارْجِعْ فَرَجَعَ.
He-asws said: ‘Woe be to you! Are you guarding me from the people of the sky or from people of the earth?’ He said, ‘No, but from the people of the earth’. He-asws said: ‘The people of the earth are not able to do anything with me-asws except by the Permission of Allah-azwj Mighty and Majestic, (anymore) than the people of the sky are, so return!’ He returned’’.[155]
3- ختص، الإختصاص أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ:
| إِذَا رَأَيْتُ مِنْهُمْ أَمْراً مُنْكَراً | أَوْقَدْتُ نَارِي وَ دَعَوْتُ قَنْبَراً. |
(The book) ‘Al Ikhtisas’ – Ahmad Bin Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Haroun, from Ibn Sadaqah,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Ali-asws said (a couplet): ‘When I-asws saw an evil matter from them, I-asws ignited my-asws fire and called Qanbar’’.[156]
4- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُعَلًّى عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ: سَمِعْتُ الْعَبْدَ الصَّالِحَ أَبَا الْحَسَنِ ع- يَنْعَى إِلَى رَجُلٍ نَفْسَهُ فَقُلْتُ فِي نَفْسِي وَ إِنَّهُ لَيَعْلَمُ مَتَى يَمُوتُ الرَّجُلُ مِنْ شِيعَتِهِ
(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from Ibrahim Bin Muhammad, from Ali Bin Moalla, from Ibn Abu Hamza, from Sayf Bin Ameyra who said,
‘I heard the righteous servant Abu Al-Hassan-asws (7th Imam-asws) giving the news of death to a man, so I said within myself, ‘And he-asws knows when the man from his-asws Shias would be dying?’
فَقَالَ شِبْهَ الْمُغْضَبِ يَا إِسْحَاقُ قَدْ كَانَ رُشَيْدٌ الْهَجَرِيُّ يَعْلَمُ عِلْمَ الْمَنَايَا وَ الْبَلَايَا فَالْإِمَامُ أَوْلَى بِذَلِكَ.
He-asws said, resembling the anger: ‘O Is’haq! Rusheyd Al-Hajary had known knowledge of the afflictions and the deaths, and the Imam-asws is foremost with that!’’[157]
5- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيِّ بْنِ مُعَاوِيَةَ عَنْ إِسْحَاقَ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ ع وَ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ لَهُ أَبُو الْحَسَنِ ع يَا فُلَانُ إِنَّكَ أَنْتَ تَمُوتُ إِلَى شَهْرٍ
(The book) ‘Basaair Al Darajaat’ – Al-Hassan Bin Ali Bin Fazzal, from Muawiya, from Is’haq who said,
‘I was in the presence of Abu Al-Hassan-asws and a man entered to see him-asws. Abu Al-Hassan-asws said to him: ‘O so and so! You will be dying in a month’.
قَالَ فَأَضْمَرْتُ فِي نَفْسِي كَأَنَّهُ يَعْلَمُ آجَالَ شِيعَتِهِ قَالَ فَقَالَ يَا إِسْحَاقُ وَ مَا تُنْكِرُونَ مِنْ ذَلِكَ وَ قَدْ كَانَ رُشَيْدٌ الْهَجَرِيُّ مُسْتَضْعَفاً وَ كَانَ يَعْلَمُ عِلْمَ الْمَنَايَا وَ الْبَلَايَا فَالْإِمَامُ أَوْلَى بِذَلِكَ
He (the narrator) said, ‘I thought within myself, ‘It is as if he-asws knows the terms (lifespans) of his-asws Shias’. He-asws said: ‘O Is’haq! What are you denying from that, and Rusheyd Al-Hajary was weak, and he was knowing the knowledge of the deaths and the afflictions, and the Imam-asws is foremost with that?’
ثُمَّ قَالَ يَا إِسْحَاقُ تَمُوتُ إِلَى سَنَتَيْنِ وَ يَتَشَتَّتُ أَهْلُكَ وَ وُلْدُكَ وَ عِيَالُكَ وَ أَهْلُ بَيْتِكَ وَ يُفْلِسُونَ إِفْلَاساً شَدِيداً.
Then he-asws said: ‘O Is’haq! You will be dying in two years, and your wife, and your children, and your dependants, and your family members will disperse, and they would be impoverished with severe poverty’’.[158]
6- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ أَبِي الْجَارُودِ عَنْ قنو [قِنْوَةَ] ابْنَةِ رُشَيْدٍ الْهَجَرِيِّ قَالَتْ قُلْتُ لِأَبِي مَا أَشَدَّ اجْتِهَادَكَ فَقَالَ يَا بُنَيَّةِ سَيَجِيءُ قَوْمٌ بَعْدَنَا بَصَائِرُهُمْ فِي دِينِهِمْ أَفْضَلُ مِنِ اجْتِهَادِ أَوَّلِيهِمْ.
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Abu Al Jaroud, from Qinwa daughter of Rusheyd Al-Hajary. She said,
‘I said to my father, ‘How intense is your struggle!’ He said, ‘O daughter! A people would be coming after us, their insight in their religion would be superior to the struggle of their former ones’’.[159]
7- شا، الإرشاد مِنْ مُعْجِزَاتِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ مِيثَمَ التَّمَّارِ كَانَ عَبْداً لِامْرَأَةٍ مِنْ بَنِي أَسَدٍ فَاشْتَرَاهُ أَمِيرُ الْمُؤْمِنِينَ ع مِنْهَا فَأَعْتَقَهُ فَقَالَ مَا اسْمُكَ فَقَالَ سَالِمٌ
(The book) ‘Al Irshad’ –
‘From the miracles of Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws – Meesam Al-Tammar was a slave of a woman from the clan of Asad. Amir Al-Momineen-asws bought him from her and freed him. He-asws said: ‘What is your name?’ He said, ‘Saalim’.
فَقَالَ أَخْبَرَنِي رَسُولُ اللَّهِ ص أَنَّ اسْمَكَ الَّذِي سَمَّاكَ بِهِ أَبُوكَ فِي الْعَجَمِ مِيثَمٌ قَالَ صَدَقَ اللَّهُ وَ رَسُولُهُ وَ صَدَقَ أَمِيرُ الْمُؤْمِنِينَ وَ اللَّهِ إِنَّهُ لَاسْمِي قَالَ فَارْجِعْ إِلَى اسْمِكَ الَّذِي سَمَّاكَ بِهِ رَسُولُ اللَّهِ ص وَ دَعْ سَالِماً فَرَجَعَ إِلَى مِيثَمٍ وَ اكْتَنَى بِأَبِي سَالِمٍ
He-asws said: ‘Rasool-Allah-saww informed me-asws that your name is the one which your father had named you with among the Persians, is Meesam’. He said, ‘Allah-azwj and His-azwj Rasool-saww spoke the truth, and Amir Al-Momineen-asws speaks the truth. By Allah-azwj, it is my name!’ He-asws said: ‘So, return to your name which Rasool-Allah-saww had named you with and leave ‘Saalim’. He returned to (being called) ‘Meesam’ and teknonymed as ‘Abu Saalim’.
فَقَالَ عَلِيٌّ ع ذَاتَ يَوْمٍ إِنَّكَ تُؤْخَذُ بَعْدِي فَتُصْلَبُ وَ تُطْعَنُ بِحَرْبَةٍ فَإِذَا كَانَ الْيَوْمُ الثَّالِثُ ابْتَدَرَ مَنْخِرَاكَ وَ فَمُكَ دَماً فَتُخْضَبُ لِحْيَتُكَ فَانْتَظِرْ ذَلِكَ الْخِضَابَ فَتُصْلَبُ عَلَى بَابِ دَارِ عَمْرِو بْنِ حُرَيْثٍ عَاشِرَ عَشَرَةٍ أَنْتَ أَقْصَرُهُمْ خَشَبَةً وَ أَقْرَبُهُمْ مِنَ الْمَطْهَرَةِ وَ امْضِ حَتَّى أُرِيَكَ النَّخْلَةَ الَّتِي تُصْلَبُ عَلَى جِذْعِهَا
Ali-asws said one day, ‘You will be seized after me-asws, so you will be crucified and stabbed by a spear. When it will be the third day, your nostrils and your mouth would drip blood and dye your beard, so await that dyeing. You will be crucified at the door at the house of Amro Bin Hureys as tenth of ten, you being upon their shortest plank, and their closes to the soil, and come (with me-asws), until I-asws show you the palm tree which you would be crucified upon its trunk’.
فَأَرَاهُ إِيَّاهَا وَ كَانَ مِيثَمٌ يَأْتِيهَا فَيُصَلِّي عِنْدَهَا وَ يَقُولُ بُورِكْتِ مِنْ نَخْلَةٍ لَكِ خُلِقْتُ وَ لِي غُذِّيتِ وَ لَمْ يَزَلْ مُعَاهِدَهَا حَتَّى قُطِعَتْ وَ حَتَّى عُرِفَ الْمَوْضِعُ الَّذِي يُصْلَبُ عَلَيْهَا بِالْكُوفَةِ
She showed it to him, and Meesam used to go to it, pray Salat by it, and he would say, ‘You are the Blessed one from the palm trees. I have been Created for you and you have been nourished for me’. And he did not cease to undertake it until it was cut, and until the place was well-known in Al-Kufa as that which he would be crucified upon.
قَالَ وَ كَانَ يَلْقَى عَمْرَو بْنَ حُرَيْثٍ فَيَقُولُ إِنِّي مُجَاوِرُكَ فَأَحْسِنْ جِوَارِي فَيَقُولُ لَهُ عَمْرٌو أَ تُرِيدُ أَنْ تَشْتَرِيَ دَارَ ابْنِ مَسْعُودٍ أَوْ دَارَ ابْنِ حَكِيمٍ وَ هُوَ لَا يَعْلَمُ مَا يُرِيدُ وَ حَجَّ فِي السَّنَةِ الَّتِي قُتِلَ فِيهَا فَدَخَلَ عَلَى أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا
He (the narrator) said, ‘And he met Amro Bin Hureys, so he said, ‘I shall be your neighbour, so be a good neighbour to me’. Amro said to him, ‘Do you want me to buy the house of Ibn Masoud, or the house of Ibn Hakeem?’ And he did not know what he (Meesam) had intended. And he (Meesam) performed Hajj during the year in which he was killed. He entered to see Umm Salama-ra, may Allah-azwj be Pleased with her-ra.
فَقَالَتْ مَنْ أَنْتَ قَالَ أَنَا مِيثَمٌ قَالَتْ وَ اللَّهِ لَرُبَّمَا سَمِعْتُ رَسُولَ اللَّهِ ص يَذْكُرُكَ وَ يُوصِي بِكَ عَلِيّاً فِي جَوْفِ اللَّيْلِ فَسَأَلَهَا عَنِ الْحُسَيْنِ ع فَقَالَتْ هُوَ فِي حَائِطٍ لَهُ قَالَ أَخْبِرِيهِ أَنَّنِي قَدْ أَحْبَبْتُ السَّلَامَ عَلَيْهِ وَ نَحْنُ مُلْتَقُونَ عِنْدَ رَبِّ الْعَالَمِينَ إِنْ شَاءَ اللَّهُ
She-ra said, ‘Who are you?’ He said, ‘I am Meesam’. She-ra said, ‘By Allah-azwj! I-ra have heard Rasool-Allah-saww sometime mentioning you and bequeath to Ali-asws regarding you in the middle of the night’. He asked her-ra about Al-Husayn-asws. She-ra said, ‘He-asws is in a garden of his-asws’. He said, ‘Inform him-asws that I had loved to greet unto him-asws, and we shall be meeting in the Presence of Lord-azwj of the worlds, if Allah-azwj so Desires’.
فَدَعَتْ بِطِيبٍ وَ طَيَّبَتْ لِحْيَتَهُ وَ قَالَتْ أَمَا إِنَّهَا سَتُخْضَبُ بِدَمٍ فَقَدِمَ الْكُوفَةَ فَأَخَذَهُ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ فَأُدْخِلَ عَلَيْهِ فَقِيلَ لَهُ هَذَا كَانَ مِنْ آثَرِ النَّاسِ عِنْدَ عَلِيٍّ ع
She-ra called for the perfume and he perfumed his beard, and she-ra said, ‘But it will be dyed with blood’. He arrived at Al-Kufa, and Ubeydullah Bin Ziyad seized him. He was entered to see him, and it was said to him, ‘This one was from the most impactful of people in the presence of Ali-asws’.
قَالَ وَيْحَكُمْ هَذَا الْأَعْجَمِيُّ قِيلَ لَهُ نَعَمْ قَالَ لَهُ عُبَيْدُ اللَّهِ أَيْنَ رَبُّكَ قَالَ بِالْمِرْصَادِ لِكُلِّ ظَالِمٍ وَ أَنْتَ أَحَدُ الظَّلَمَةِ قَالَ إِنَّكَ عَلَى عُجْمَتِكَ لَتُبْلِغُ الَّذِي تُرِيدُ قَالَ أَخْبِرْنِي مَا أَخْبَرَكَ صَاحِبُكَ أَنِّي فَاعِلٌ بِكَ قَالَ أَخْبَرَنِي أَنَّكَ تَصْلِبُنِي عَاشِرَ عَشَرَةٍ أَنَا أَقْصَرُهُمْ خَشَبَةً وَ أَقْرَبُهُمْ إِلَى الْمَطْهَرَةِ
He said, ‘Woe be to you all! This is the Persian?’ It was said to him, ‘Yes’. Ubeydullah said to him, ‘Where is your Lord-azwj?’ He said, ‘Awaiting every oppressor, and you are one of the oppressors’. He said, ‘You, being upon your being non-Arab are delivering what you want. Inform me what your companion (Ali-asws) had informed you I would be doing with you’. He said, ‘He-asws informed me that you will be crucifying me as tenth of ten, I being of their shortest plank, and their closes to the soil’.
قَالَ لَنُخَالِفَنَّهُ قَالَ كَيْفَ تُخَالِفُهُ فَوَ اللَّهِ مَا أَخْبَرَ إِلَّا عَنِ النَّبِيِّ ص عَنْ جَبْرَئِيلَ عَنِ اللَّهِ تَعَالَى فَكَيْفَ تُخَالِفُ هَؤُلَاءِ وَ لَقَدْ عَرَفْتُ الْمَوْضِعَ الَّذِي أُصْلَبُ فِيهِ وَ أَيْنَ هُوَ مِنَ الْكُوفَةِ وَ أَنَا أَوَّلُ خَلْقِ اللَّهِ أُلْجَمُ فِي الْإِسْلَامِ
He said, ‘I will oppose him-asws’. He said, ‘How will you oppose him-asws? By Allah-azwj! He-asws did not inform except on behalf of the Prophet-saww, from Jibraeel-as, from Allah-azwj the Exalted. So how will you oppose them, and I know of the place which I will be crucified in, and where it is from Al-Kufa, and I will be the first creature of Allah-azwj to be reined (in the mouth), in Al-Islam’.
فَحَبَسَهُ وَ حَبَسَ مَعَهُ الْمُخْتَارَ بْنَ أَبِي عُبَيْدَةَ قَالَ لَهُ مِيثَمٌ إِنَّكَ تُفْلِتُ وَ تَخْرُجُ ثَائِراً بِدَمِ الْحُسَيْنِ ع فَتَقْتُلُ هَذَا الَّذِي يَقْتُلُنَا فَلَمَّا دَعَا عُبَيْدُ اللَّهِ بِالْمُخْتَارِ لِيَقْتُلَهُ طَلَعَ بَرِيدٌ بِكِتَابِ يَزِيدَ إِلَى عُبَيْدِ اللَّهِ يَأْمُرُهُ بِتَخْلِيَةِ سَبِيلِهِ فَخَلَّاهُ
He imprisoned him, and imprisoned Al-Mukhtar Bin Abu Ubeyda along with him. Meesam said to him (Al-Mukhtar), ‘You will escape and come out revolting for the blood of Al-Husayn-asws, so you will kill this one who (plans to) kill us’. When Ubeydullah called for Al-Mukhtar to kill him, a postman emerged with a letter of Yazeed-la to Ubeydullah ordering him to free his way. So, he freed his way.
وَ أَمَرَ بِمِيثَمٍ أَنْ يُصْلَبَ فَأُخْرِجَ فَقَالَ لَهُ رَجُلٌ لَقِيَهُ مَا كَانَ أَغْنَاكَ عَنْ هَذَا فَتَبَسَّمَ وَ قَالَ وَ هُوَ يُومِئُ إِلَى النَّخْلَةِ لَهَا خُلِقْتُ وَ لِي غُذِّيَتْ
And he ordered with Meesam to be crucified, so he was brought out. A man who met him said to him, ‘Nothing will avail you from this’. He smiled and said, and he was gesturing to the palm tree, ‘I have been Created for it and it has been nourished for me’.
فَلَمَّا رُفِعَ عَلَى الْخَشَبَةِ اجْتَمَعَ النَّاسُ حَوْلَهُ عَلَى بَابِ عَمْرِو بْنِ حُرَيْثٍ قَالَ عَمْرٌو قَدْ كَانَ وَ اللَّهِ يَقُولُ إِنِّي مُجَاوِرُكَ فَلَمَّا صُلِبَ أَمَرَ جَارِيَتَهُ بِكَنْسِ تَحْتِ خَشَبَتِهِ وَ رَشِّهِ وَ تَجْمِيرِهِ
When he was raised to the plank (trunk of the tree), the people gathered around him at the door of Amro Bin Hureys. Amro said, ‘By Allah-azwj, it has happened! He did say, ‘I would be your neighbour’’. When he (Meesam) was crucified, he (Amro) ordered his slave girl with sweeping beneath his plank and sprinkle it and burn incense at it.
فَجَعَلَ مِيثَمٌ يُحَدِّثُ بِفَضَائِلِ بَنِي هَاشِمٍ فَقِيلَ لِابْنِ زِيَادٍ قَدْ فَضَحَكُمْ هَذَا الْعَبْدُ فَقَالَ أَلْجِمُوهُ وَ كَانَ أَوَّلُ خَلْقِ اللَّهِ أُلْجِمَ فِي الْإِسْلَامِ وَ كَانَ قَتْلُ مِيثَمٍ رَحِمَهُ اللَّهُ قَبْلَ قُدُومِ الْحُسَيْنِ بْنِ عَلِيٍّ ع الْعِرَاقَ بِعَشَرَةِ أَيَّامٍ
Meesam went on to narrate with the merits of the Clan of Hashim-as. It was said to Ibn Ziyad, ‘This servant is exposing you all!’ He said, ‘Rein (his mouth)!’ And he was the first creature of Allah-azwj to be reined (in the mouth) in Al-Islam. And Meesam, may Allah-azwj have Mercy on him, was killed before the arrival of Al-Husayn-asws Bin Ali-asws in Al-Iraq, by ten days.
فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ مِنْ صَلْبِهِ طُعِنَ مِيثَمٌ بِالْحَرْبَةِ فَكَبَّرَ ثُمَّ انْبَعَثَ فِي آخِرِ النَّهَارِ فَمُهُ وَ أَنْفُهُ دَماً
When it was the third day from his having been crucified, Meesam was stabbed with a spear. He exclaimed Takbeer, then, at the end of the day, blood poured out from his mouth and his nose.
وَ هَذَا مِنْ جُمْلَةِ الْأَخْبَارِ عَنِ الْغُيُوبِ الْمَحْفُوظَةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ ذِكْرُهُ شَائِعٌ وَ الرِّوَايَةُ بِهِ بَيْنَ الْعُلَمَاءِ مُسْتَفِيضَةٌ.
And this is from the summary of the news of the hidden matters, the preserved from Amir Al-Momineen-asws, and its mention became common knowledge, and the reporting between the scholars is extensive’’.[160]
وَ مِنْ ذَلِكَ مَا رَوَاهُ ابْنُ عَيَّاشٍ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنْ زِيَادِ بْنِ النَّصْرِ الْحَارِثِيِّ قَالَ: كُنْتُ عِنْدَ زِيَادٍ إِذْ أُتِيَ بِرُشَيْدٍ الْهَجَرِيِّ قَالَ لَهُ زِيَادٌ مَا قَالَ لَكَ صَاحِبُكَ يَعْنِي عَلِيّاً ع إِنَّا فَاعِلُونَ بِكَ قَالَ تَقْطَعُونَ يَدَيَّ وَ رِجْلَيَّ وَ تَصْلِبُونَنِي فَقَالَ زِيَادٌ أَمَ وَ اللَّهِ لَأُكَذِّبَنَّ حَدِيثَهُ خَلُّوا سَبِيلَهُ
And from that is what is reported by Ibn Ayyash, from Mujalid, from Al Shaby, from Ziyad Al Nasr Al Harisy who said,
‘I was in the presence of Ziyad when they came with Rusheyd Al-Hajary. Ziyad said to him, ‘What did your companion say to you (meaning Ali-asws) I would be doing with you?’ He said, ‘You will be cutting off my hand and my leg and you will be crucifying me’. Ziyad said, ‘But, by Allah-azwj, I will be belying his-asws Hadeeth! Free his way!’
فَلَمَّا أَرَادَ أَنْ يَخْرُجَ قَالَ زِيَادٌ وَ اللَّهِ مَا نَجِدُ شَيْئاً شَرّاً مِمَّا قَالَ لَهُ صَاحِبُهُ اقْطَعُوا يَدَيْهِ وَ رِجْلَيْهِ وَ اصْلِبُوهُ فَقَالَ رُشَيْدٌ هَيْهَاتَ قَدْ بَقِيَ لِي عِنْدَكُمْ شَيْءٌ أَخْبَرَنِي بِهِ أَمِيرُ الْمُؤْمِنِينَ ع- فَقَالَ زِيَادٌ اقْطَعُوا لِسَانَهُ فَقَالَ رُشَيْدٌ الْآنَ وَ اللَّهِ جَاءَ التَّصْدِيقُ لِأَمِيرِ الْمُؤْمِنِينَ ع-
When he wanted to go out, Ziyad said, ‘By Allah-azwj! We cannot find anything eviler than what your companion has said to you. Cut off his hand, and his leg, and crucify him!’ Rusheyd said, ‘Far be it! There still remains a thing for me with you, Amir Al-Momineen-asws had informed me with it’. Ziyad said, ‘Cut off his tongue!’ Rusheyd said, ‘Now, by Allah-azwj, has come the verification of Amir Al-Momineen-asws’’.
وَ هَذَا الْخَبَرُ أَيْضاً قَدْ نَقَلَهُ الْمُؤَالِفُ وَ الْمُخَالِفُ عَنْ ثِقَاتِهِمْ عَمَّنْ سَمَّيْنَاهُ وَ اشْتَهَرَ أَمْرُهُ عِنْدَ عُلَمَاءِ الْجَمِيعِ وَ هُوَ مِنْ جُمْلَةِ مَا تَقَدَّمَ ذِكْرُهُ مِنَ الْمُعْجِزَاتِ وَ الْأَخْبَارِ عَنِ الْغُيُوبِ.
And this Hadeeth as well, has been transmitted by the friends and the adversaries from their trustworthy ones, from the one who had heard him, and his affair is well publicised with entirety of the scholars, and it is from a summary of what has preceded of his-asws mentioning of the miracles, and the news about the hidden matters’’.[161]
وَ مِنْ ذَلِكَ مَا رَوَاهُ عَامَّةُ أَصْحَابِ السِّيرَةِ مِنْ طُرُقٍ مُخْتَلِفَةٍ أَنَّ الْحَجَّاجَ بْنَ يُوسُفَ الثَّقَفِيَّ قَالَ ذَاتَ يَوْمٍ أُحِبُّ أَنْ أُصِيبَ رَجُلًا مِنْ أَصْحَابِ أَبِي تُرَابٍ فَأَتَقَرَّبُ إِلَى اللَّهِ بِدَمِهِ فَقِيلَ لَهُ مَا نَعْلَمُ أَحَداً كَانَ أَطْوَلَ صُحْبَةً لِأَبِي تُرَابٍ مِنْ قَنْبَرٍ مَوْلَاهُ
And from that is what is reported by the general Muslims, companions of the Seerah, from various ways,
‘Al-Hajjaj Bin Yusuf Al-Saqafy said one day, ‘I would love to afflict a man from the companions of Abu Turab (Ali-asws), so I can draw closer to Allah-azwj by his blood’. It was said to him, ‘We do not know of anyone of longer accompaniment to Abu Turab (Ali-asws) than Qanbar, his-asws slave’.
فَبَعَثَ فِي طَلَبِهِ فَأُتِيَ بِهِ فَقَالَ لَهُ أَنْتَ قَنْبَرٌ قَالَ نَعَمْ قَالَ أَبُو هَمْدَانَ قَالَ نَعَمْ قَالَ مَوْلَى عَلِيِّ بْنِ أَبِي طَالِبٍ- قَالَ اللَّهُ مَوْلَايَ وَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ وَلِيُّ نِعْمَتِي قَالَ ابْرَأْ مِنْ دِينِهِ قَالَ فَإِذَا بَرِئْتُ مِنْ دِينِهِ تَدُلُّنِي عَلَى دِينِ غَيْرِهِ أَفْضَلَ مِنْهُ
He sent (people) is his search. They came with him. He said to him, ‘Are you Qanbar?’ He said, ‘Yes’. He said, ‘Abu Hamdan?’ He said, ‘Yes’. He said, ‘Slave of Ali-asws Bin Abu Talib-asws?’ He said, ‘Allah-azwj is my Master-azwj and Amir Al-Momineen-asws is in charge of my bounties’. He said, ‘Disavow from his-asws religion’. He said, ‘If I were to disavow from his-asws religion, will you point for me upon a religion better than it?’
قَالَ إِنِّي قَاتِلُكَ فَاخْتَرْ أَيَّ قِتْلَةٍ أَحَبُّ إِلَيْكَ قَالَ قَدْ صَيَّرْتُ ذَلِكَ إِلَيْكَ قَالَ وَ لِمَ قَالَ لِأَنَّكَ لَا تَقْتُلُنِي قِتْلَةً إِلَّا قَتَلْتُكَ مِثْلَهَا وَ قَدْ أَخْبَرَنِي أَمِيرُ الْمُؤْمِنِينَ ع- أَنَّ مِيتَتِي تَكُونُ ذَبْحاً ظُلْماً بِغَيْرِ حَقٍّ قَالَ فَأَمَرَ بِهِ فَذُبِحَ.
He said, ‘I will kill you, so choose which killing is more beloved to you’. He said, ‘That has come to be up to you’. He said, ‘And why?’ He said, ‘Because you will not kill me with any killing except your killing would be like it, and Amir Al-Momineen-asws has informed me that my death would happen to be an unjust slaughter without right’. He (the narrator) said, ‘He ordered with it, and he was slaughtered’’.[162]
8- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ.
Tafseer Al Ayyashi – From Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said: ‘What prevented Meesam, may Allah-azwj have Mercy on him, from the Taqeeya (dissimulation)? By Allah-azwj! He had known that this Verse had been Revealed regarding Ammar-ra and his-ra companions: except for the one coerced, and his heart is content with the Eman, [16:106]’’.[163]
9- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ مَعاً عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ ثَابِتٍ الثَّقَفِيِّ قَالَ: لَمَّا أُمِرَ بِمِيثَمٍ لِيُصْلَبَ قَالَ رَجُلٌ يَا مِيثَمُ لَقَدْ كُنْتَ عَنْ هَذَا غَنِيّاً قَالَ فَالْتَفَتَ إِلَيْهِ مِيثَمٌ ثُمَّ قَالَ وَ اللَّهِ مَا نَبَتَتْ هَذِهِ النَّخْلَةُ إِلَّا لِي وَ لَا اغْتَذَيْتُ إِلَّا لَهَا.
(The book) ‘Rijal’ of Al Kashy – Hamdawiya and Ibrahim, both together from Ayoub Bin Nuh, from Safwan Bin Aasim Bin Humeyd, from Sabit Al Saqafi who said,
‘When it was ordered with Meesam to be crucified, a man said, ‘O Meesam! You were needless from this’. Meesam turned towards him, then said, ‘By Allah-azwj! This palm tree has not grown except for me and I do not nourish (water any other) except to it!’’[164]
10- مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ النَّهْدِيِّ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ صَالِحِ بْنِ مِيثَمٍ قَالَ أَخْبَرَنِي أَبُو خَالِدٍ التَّمَّارُ قَالَ: كُنْتُ مَعَ مِيثَمٍ التَّمَّارِ بِالْفُرَاتِ يَوْمَ الْجُمُعَةِ فَهَبَّتْ رِيحٌ وَ هُوَ فِي سَفِينَةٍ مِنْ سُفُنِ الرُّمَّانِ قَالَ فَخَرَجَ فَنَظَرَ إِلَى الرِّيحِ فَقَالَ شُدُّوا بِرَأْسِ سَفِينَتِكُمْ إِنَّ هَذَا رِيحٌ عَاصِفٌ مَاتَ مُعَاوِيَةُ السَّاعَةَ
Muhammad Bin Masoud said, ‘It is narrated to me by Ali Bin Muhammad, from Ahmad Bin Muhammad Al Nahdy, from Al Abbas Bin Marouf, from Safwan, from Yaqoub Bin Shuayb, from Salih Bin Meesam who said, ‘Abu Khalid Bin Al-Tammar informed me,
‘I was with Meesam Al-Tammar by the Euphrates on the day of Friday, and the wind brought down a pomegranate, and he was in a ship from the ships. He came out to look at the wind and said, ‘Tighten the head of your ships! This is a stormy wind. Muawiya has died at this time!’
قَالَ فَلَمَّا كَانَتِ الْجُمُعَةُ الْمُقْبِلَةُ قَدِمَ بَرِيدٌ مِنَ الشَّامِ فَلَقِيتُهُ فَاسْتَخْبَرْتُهُ فَقُلْتُ لَهُ يَا عَبْدَ اللَّهِ مَا الْخَبَرُ قَالَ النَّاسُ عَلَى أَحْسَنِ حَالٍ تُوُفِّيَ أَمِيرُ الْمُؤْمِنِينَ وَ بَايَعَ النَّاسُ يَزِيدَ قَالَ قُلْتُ أَيَّ يَوْمٍ تُوُفِّيَ قَالَ يَوْمَ الْجُمُعَةِ.
He (the narrator) said, ‘When it was the next Friday, a postman (newsman) came from Syria. I met him and asked him the news. I said to him, ‘O servant of Allah-azwj! What is the news?’ He said, ‘The people are upon a good state. The commander of the faithful has died, and the people have pledged allegiances to Yazeed-la’. I said, ‘Which day did he die?’ He said, ‘The day of Friday’’.[165]
11- مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ خِرَاشٍ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ فُضَيْلٍ الرَّسَّانِ عَنْ حَمْزَةَ بْنِ مِيثَمٍ قَالَ خَرَجَ أَبِي إِلَى الْعُمْرَةِ فَحَدَّثَنِي قَالَ: اسْتَأْذَنْتُ عَلَى أُمِّ سَلَمَةَ رَحْمَةُ اللَّهِ عَلَيْهَا فَضَرَبَتْ بَيْنِي وَ بَيْنَهَا خِدْراً فَقَالَتْ لِي أَنْتَ مِيثَمٌ فَقُلْتُ أَنَا مِيثَمٌ فَقَالَتْ كَثِيراً مَا رَأَيْتُ الْحُسَيْنَ بْنَ عَلِيٍّ ابْنَ فَاطِمَةَ يَذْكُرُكَ
Muhammad Bin Masoud, from Abdullah Bin Muhammad Bin Khalid Al Tayalisi, from Al Washa, from Abdullah Bin Khirash Al Minqary, from Ali Bin Ismail, from Fuzeyl Al Rassan, from Hamza Bin Meesam who said,
‘My father (Meesam) went to perform Al-Umrah. He narrated to me saying, ‘I sought permission to see Umm Salama-ra, may Allah-azwj have Mercy on her-ra. She-ra struck a veil between me and her-ra. She-ra said to me, ‘Are you Meesam?’ I said, ‘I am Meesam’. She-asws said, ‘I-ra have frequently seen Al-Husayn-asws Bin Ali-asws, son-asws of Fatima-asws, mentioning you’.
قُلْتُ فَأَيْنَ هُوَ قَالَتْ خَرَجَ فِي غَنَمٍ لَهُ آنِفاً قُلْتُ وَ أَنَا وَ اللَّهِ أُكْثِرُ ذِكْرَهُ فَأَقْرِئِيهِ فَإِنِّي مُبَادِرٌ فَقَالَتْ يَا جَارِيَةُ اخْرُجِي فَادْهُنِيهِ فَخَرَجَتْ فَدَهَنَتْ لِحْيَتِي بِبَانٍ فَقُلْتُ أَنَا أَمَا وَ اللَّهِ لَئِنْ دَهَنَتْهَا لَتُخْضَبَنَّ فِيكُمْ بِالدِّمَاءِ
I said, ‘So where is he-asws?’ She-ra said, ‘He-asws went out among sheep of his-asws just now’. I said, ‘And I, by Allah-azwj, frequently mention his-asws, so convey the greeting to him-asws for I am in a hurry’. She-ra said, ‘O girl! Come out and oil him!’ She came and oiled my beard with perfumed oil. I said, ‘By Allah-azwj! Although I am oiling it, it will be dyed with blood among you all!’
فَخَرَجْنَا فَإِذَا ابْنُ عَبَّاسٍ رَحْمَةُ اللَّهِ عَلَيْهِمَا جَالِسٌ فَقُلْتُ يَا ابْنَ عَبَّاسٍ سَلْنِي مَا شِئْتَ مِنْ تَفْسِيرِ الْقُرْآنِ فَإِنِّي قَرَأْتُ تَنْزِيلَهُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ عَلَّمَنِي تَأْوِيلَهُ
We went out and there was Ibn Abbas, seated. I said, ‘O Ibn Abbas! Ask me whatever you like from the interpretation of the Quran, for I have read its Revelation to Amir Al-Momineen-asws and he-asws has taught me its interpretation’.
فَقَالَ يَا جَارِيَةُ الدَّوَاةَ وَ الْقِرْطَاسَ فَأَقْبَلَ يَكْتُبُ فَقُلْتُ يَا ابْنَ عَبَّاسٍ كَيْفَ بِكَ إِذَا رَأَيْتَنِي مَصْلُوباً تَاسِعَ تِسْعَةٍ أَقْصَرَهُمْ خَشَبَةً وَ أَقْرَبَهُمْ بِالْمَطْهَرَةِ فَقَالَ لِي وَ تَكَهَّنُ أَيْضاً وَ خَرَقَ الْكِتَابَ
He said, ‘O girl, the ink and the paper!’ He went on to write. I said, ‘O Ibn Abbas! How would it be with you when you see me crucified, ninth of nine, shortest of the plank of their, and their closest to the ground?’ He said to him, ‘And you are a soothsayer as well?’ And he tore up the paper.
فَقُلْتُ مَهْ احْفَظْ بِمَا سَمِعْتَ مِنِّي فَإِنْ يَكُنْ مَا أَقُولُ لَكَ حَقّاً أَمْسَكْتَهُ وَ إِنْ يَكُ بَاطِلًا خَرَقْتَهُ قَالَ هُوَ ذَلِكَ فَقَدِمَ أَبِي عَلَيْنَا فَمَا لَبِثَ يَوْمَيْنِ حَتَّى أَرْسَلَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ فَصَلَبَهُ تَاسِعَ تِسْعَةٍ أَقْصَرَهُمْ خَشَبَةً وَ أَقْرَبَهُمْ إِلَى الْمَطْهَرَةِ
I said, ‘Shh! Record whatever you heard from me. If what I am saying to you happens to be true, withhold it, and if it turns out to be false, tear it up!’ He said, ‘It will be that’. My father arrived to us. It was not even two days until Ubeydullah Bin Ziyad sent for him and crucified him as ninth of the nine, their shortest of the plant, and their closest to the ground.
فَرَأَيْتُ الرَّجُلَ الَّذِي جَاءَ إِلَيْهِ لِيَقْتُلَهُ وَ قَدْ أَشَارَ إِلَيْهِ بِالْحَرْبَةِ وَ هُوَ يَقُولُ أَمَا وَ اللَّهِ لَقَدْ كُنْتُ مَا عَلِمْتُكَ إِلَّا قَوَّاماً ثُمَّ طَعَنَهُ فِي خَاصِرَتِهِ فَأَجَافَهُ فَاحْتُقِنَ الدَّمُ فَمَكَثَ يَوْمَيْنِ ثُمَّ إِنَّهُ فِي الْيَوْمِ الثَّالِثِ بَعْدَ الْعَصْرِ قَبْلَ الْمَغْرِبِ انْبَعَثَ مَنْخِرَاهُ دَماً فَخُضِبَتْ لِحْيَتُهُ بِالدِّمَاءِ.
I saw the man who had come to him to kill him, and he had gestured towards him with the spear and he said, ‘But, by Allah-azwj, I did not know you except as standing straight’. Then he stabbed him in his waist. He (Meesam) stared at him. The blood spilled, and he remained for two days, then during the third day after Al-Asr before Al-Maghrib, his nostrils dripped blood, and his beard was dyed with the blood’’.[166]
12- حَمْدَوَيْهِ وَ إِبْرَاهِيمُ قَالا حَدَّثَنَا أَيُّوبُ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: قَالَ لِي مِيثَمٌ التَّمَّارُ ذَاتَ يَوْمٍ يَا أَبَا حُكَيْمٍ إِنِّي أُخْبِرُكَ بِحَدِيثٍ وَ هُوَ حَقٌّ قَالَ فَقُلْتُ يَا أَبَا صَالِحٍ بِأَيِّ شَيْءٍ تُحَدِّثُنِي قَالَ إِنِّي أَخْرُجُ الْعَامَ إِلَى مَكَّةَ فَإِذَا قَدِمْتُ الْقَادِسِيَّةَ رَاجِعاً أَرْسَلَ إِلَيَّ هَذَا الدَّعِيُّ ابْنُ زِيَادٍ رَجُلًا فِي مِائَةِ فَارِسٍ حَتَّى يَجِيءَ بِي إِلَيْه
Hamdawiya and Ibrahim both said, ‘It is narrated to us by Ayoub, from Hanan Bin Sadeyr, from his father, from his grandfather who said,
‘Meesam Al-Tammar said to me one day, ‘O Abu Hukeym! I shall inform you with a Hadeeth, and it is true’. I said, ‘O Abu Salih! Which thing will you be narrating to me with?’ He said, ‘I shall be going out this year (Hajj season) to Makkah, so when I arrive at Al-Qadisiyyah while returning, this Ibn Ziyad will be sending an illegitimate one to me among one hundred horsemen until takes me to him.
فَيَقُولُ لِي أَنْتَ مِنْ هَذِهِ السَّبَّابِيَّةِ الْخَبِيثَةِ الْمُحْتَرِقَةِ الَّتِي قَدْ يَبِسَتْ عَلَيْهَا جُلُودُهَا وَ ايْمُ اللَّهِ لَأُقَطِّعَنَّ يَدَكَ وَ رِجْلَكَ فَأَقُولُ لَا رَحِمَكَ اللَّهُ فَوَ اللَّهِ لَعَلِيٌّ ع كَانَ أَعْرَفَ بِكَ مِنْ حَسَنٍ ع- حِينَ ضَرَبَ رَأْسَكَ بِالدِّرَّةِ فَقَالَ لَهُ الْحَسَنُ- يَا أَبَتِ لَا تَضْرِبْهُ فَإِنَّهُ يُحِبُّنَا وَ يُبْغِضُ عَدُوَّنَا
He will say to me, ‘Are you from this wicked, burnt Sababiya upon whom her sin has dried up? And I swear by Allah-azwj! I will cut off your hand and your leg’. I would be saying, ‘My Allah-azwj have Mercy on you! By Allah-azwj, Ali-asws was more recognising with you than Hassan-asws when he-asws struck your head with the whip. Hassan-asws said to him: ‘O father-asws! Do not strike him, for he loves us-asws and hates our-asws enemies’.
فَقَالَ لَهُ عَلِيٌّ ع مُجِيباً لَهُ اسْكُتْ يَا بُنَيَّ فَوَ اللَّهِ لَأَنَا أَعْلَمُ بِهِ مِنْكَ فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ إِنَّهُ لَوَلِيٌّ لِعَدُوِّكَ وَ عَدُوٌّ لِوَلِيِّكَ
Ali-asws said lovingly to him-asws: ‘Silent, O my-asws son-asws, for by Allah-azwj, I-asws am more knowing with him than you-asws are! By the One-azwj Who Split the seed and Formed the person! He is a flag-bearer for your-asws enemies and enemies of your-asws friends’.
قَالَ فَيَأْمُرُ بِي عِنْدَ ذَلِكَ فَأُصْلَبُ فَأَكُونُ أَوَّلَ هَذِهِ الْأُمَّةِ أُلْجَمُ بِالشَّرِيطِ فِي الْإِسْلَامِ فَإِذَا كَانَ الْيَوْمُ الثَّالِثُ فَقُلْتُ غَابَتِ الشَّمْسُ أَوْ لَمْ تَغِبْ ابْتَدَرَ مَنْخِرَايَ دَماً عَلَى صَدْرِي وَ لِحْيَتِي
He said, ‘During that, he would be ordering with me, so I would be crucified and before the first one of this community to be reined (in the mouth) with the tape in Al-Islam. When it will be the third day, I shall say, ‘Had the sun set yet or has not set?’ Blood was drip from my nostrils upon my chest and my beard’.
قَالَ فَرَصَدْنَاهُ فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ فَقُلْتُ غَابَتِ الشَّمْسُ أَوْ لَمْ تَغِبْ ابْتَدَرَ مَنْخِرَاهُ عَلَى صَدْرِهِ وَ لِحْيَتِهِ دَماً قَالَ فَاجْتَمَعْنَا سَبْعَةً مِنَ التَّمَّارِينَ فَاتَّعَدْنَا بِحَمْلِهِ فَجِئْنَا إِلَيْهِ لَيْلًا وَ الْحُرَّاسُ يَحْرُسُونَهُ وَ قَدْ أَوْقَدُوا النَّارَ فَحَالَتِ النَّارُ بَيْنَنَا وَ بَيْنَهُمْ
He (the narrator) said, ‘We laid in wait. When it was the third day, I said, ‘The sun has set or not set?’ Blood rushed out from his nostrils upon his chest and his beard. So, we gathered seven of the date sellers, and we prepared to carry him. We came to him at night and the guards were guarding him, and they had ignited the fire. The fire was a barrier between us and them.
فَاحْتَمَلْنَاهُ بِخَشَبَةٍ حَتَّى انْتَهَيَا بِهِ إِلَى فَيْضٍ مِنْ مَاءٍ فِي مُرَادٍ فَدَفَنَّاهُ فِيهِ وَ رَمَيْنَا الْخَشَبَةَ فِي مُرَادٍ فِي الْخَرَابِ وَ أَصْبَحَ فَبَعَثَ الْخَيْلَ فَلَمْ تَجِدْ شَيْئاً
So, we carried him with planks until we ended with him to an overflow of water in Murad and we buried him in it, and we threw away the planks in Murad among the ruins. And in the morning, the cavalry was sent but they could not find anything.
قَالَ وَ قَالَ يَوْماً يَا أَبَا حُكَيْمٍ تَرَى هَذَا الْمَكَانَ لَيْسَ يُؤَدَّى فِيهِ طَسْقٌ وَ الطَّسْقُ أَدَاءُ الْأَجْرِ وَ لَئِنْ طَالَتْ بِكَ الْحَيَاةُ لَتُؤَدِّيَنَّ طَسْقَ هَذَا الْمَكَانِ إِلَى رَجُلٍ فِي دَارِ الْوَلِيدِ بْنِ عُقْبَةَ اسْمُهُ زُرَارَةُ- قَالَ سَدِيرٌ فَأَدَّيْتُهُ عَلَى خِزْيٍ إِلَى رَجُلٍ فِي دَارِ الْوَلِيدِ بْنِ عُقْبَةَ يُقَالُ لَهُ زُرَارَةُ.
He (the narrator) said, ‘And he said one day, ‘O Abu Hukeym! Do you see this place? No has been collected in it, and the taxation calls for the Recompense, and if the life is prolonged for you, you should pay the tax of this place to a man in the house of Al-Waleed Bin Uqba, his name is Zurara’. Sadeyr said, ‘I will pay it upon my humiliation, to a man in the dour of Al Waleed Bin Uqba, called Zurara’’.[167]
13- جَبْرَئِيلُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ يُوسُفَ بْنِ عِمْرَانَ الْمِيثَمِيِّ قَالَ سَمِعْتُ مِيثَماً النَّهْرَوَانِيَّ يَقُولُ دَعَانِي أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَالَ كَيْفَ أَنْتَ يَا مِيثَمُ إِذَا دَعَاكَ دَعِيُّ بَنِي أُمَيَّةَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ إِلَى الْبَرَاءَةِ مِنِّي فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا وَ اللَّهِ لَا أَبْرَأُ مِنْكَ
Jibraeel Bin Ahmad, from Muhammad Bin Abdullah Bin Mihran, from Muhammad Bin Ali Al Sayrafi, from Ali Bin Muhammad, from Yusuf Bin Imran Al Meysami who said,
‘I heard Meesam Al-Nahrwani said, ‘Amir Al-Momineen-asws called me and said: ‘How will you be, O Meesam, when the illegitimate one of the clan of Umayya, Ubeydullah Bin Ziyad calls you to the disavowing from me-asws?’ I said, ‘O Amir Al-Momineen-asws! By Allah-azwj, I will not disavow from you-asws’.
قَالَ إِذَنْ وَ اللَّهِ يَقْتُلَكَ وَ يَصْلِبَكَ قُلْتُ أَصْبِرُ فَذَاكَ فِي اللَّهِ قَلِيلٌ فَقَالَ يَا مِيثَمُ إِذاً تَكُونَ مَعِي فِي دَرَجَتِي
He-asws said: ‘Then, by Allah-azwj, he will kill you and crucify you’. I said, ‘I shall be patient, for that is little for the Sake of Allah-azwj’. He-asws said: ‘O Meesam! Then you will happen to be in my-asws level (in the Paradise)’.
قَالَ وَ كَانَ مِيثَمٌ يَمُرُّ بِعَرِيفِ قَوْمِهِ وَ يَقُولُ يَا فُلَانُ كَأَنِّي بِكَ وَ قَدْ دَعَاكَ دَعِيُّ بَنِي أُمَيَّةَ ابْنُ دَعِيِّهَا فَيَطْلُبُنِي مِنْكَ أَيَّاماً فَإِذَا قَدِمْتُ عَلَيْكَ ذَهَبْتَ بِي إِلَيْهِ حَتَّى يَقْتُلَنِي عَلَى بَابِ دَارِ عَمْرِو بْنِ حُرَيْثٍ فَإِذَا كَانَ يَوْمُ الرَّابِعِ ابْتَدَرَ مَنْخِرَايَ دَماً عَبِيطاً
He (the narrator) said, ‘And Meesam was passing by the well-known ones of his people and saying, ‘O so and so! It is as if I am with you and the illegitimate one of the clan of Umayya son of their illegitimate ones calls you to seek me from you for days. So, when he arrives to you, he will go with me to him until he kills me at the door of the house of Amro Bin Hureys. So, when it would be the fourth day, fresh blood would rush out from my nostrils’.
وَ كَانَ مِيثَمٌ يَمُرُّ بِنَخْلَةٍ فِي سَبِخَةٍ فَيَضْرِبُ بِيَدِهِ عَلَيْهَا وَ يَقُولُ يَا نَخْلَةُ مَا غُذِّيتِ إِلَّا لِي وَ مَا غُذِّيتُ إِلَّا لَكِ
And Meesam passed by a palm tree in the marshes and struck his hand upon it and said, ‘O palm tree! You have not been nourished except for me and I have not been nourished except for you!’
وَ كَانَ يَمُرُّ بِعَمْرِو بْنِ حُرَيْثٍ وَ يَقُولُ يَا عَمْرُو إِذَا جَاوَرْتُكَ فَأَحْسِنْ جِوَارِي فَكَانَ عَمْرٌو يَرَى أَنَّهُ يَشْتَرِي دَاراً أَوْ ضَيْعَةً لَزِيقَ ضَيْعَتِهِ فَكَانَ يَقُولُ لَهُ عَمْرٌو لَيْتَكَ قَدْ فَعَلْتَ ثُمَّ خَرَجَ مِيثَمٌ النَّهْرَوَانِيُّ إِلَى مَكَّةَ فَأَرْسَلَ الطَّاغِيَةُ عَدُوُّ اللَّهِ ابْنُ زِيَادٍ- إِلَى عَرِيفِ مِيثَمٍ فَطَلَبَهُ مِنْهُ فَأَخْبَرَهُ أَنَّهُ بِمَكَّةَ فَقَالَ لَهُ لَئِنْ لَمْ تَأْتِنِي بِهِ لَأَقْتُلَنَّكَ
And he passed by Amro Bin Hureys and said, ‘O Amro! When I become your neighbour, then be a good neighbour to me’. Amro used to view that he would buy a house, or an estate attached to his estate. Amro said to him, ‘If only you would have done it (by now)’. Then Meesam Al Nahrwani went out to Makkah, and the tyrant, enemy of Allah-azwj, Ibn Ziyad sent someone to an acquaintance of Meesam, seeking him. He informed him that he had gone out to Makkah. He said, ‘If you do not come to me with him, I will kill you’.
فَأَجَّلَهُ أَجَلًا وَ خَرَجَ الْعَرِيفُ إِلَى الْقَادِسِيَّةِ يَنْتَظِرُ مِيثَماً فَلَمَّا قَدِمَ مِيثَمٌ قَالَ أَنْتَ مِيثَمٌ قَالَ نَعَمْ أَنَا مِيثَمٌ قَالَ تَبَرَّأْ مِنْ أَبِي تُرَابٍ قَالَ لَا أَعْرِفُ أَبَا تُرَابٍ قَالَ تَبَرَّأْ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ- فَقَالَ لَهُ فَإِنْ أَنَا لَمْ أَفْعَلْ قَالَ إِذاً وَ اللَّهِ لَأَقْتُلُكَ
He respited him for a term, and officer went out to Al Qadisiyyah awaiting Meesam. When Meesam arrived, he said, ‘Are you Meesam?’ He said, ‘Yes, I am Meesam’. He said, ‘Disavow from Abu Turab (Ali-asws)’. He said, ‘I do not know Abu Turab-asws’. He said, ‘Disavow from Ali-asws Bin Abu Talib-asws’. He said to him, ‘Supposing I do not do so?’ He said, ‘Then, by Allah-azwj, I will kill you!’
قَالَ أَمَا لَقَدْ كَانَ يَقُولُ لِي إِنَّكَ سَتَقْتُلُنِي وَ تَصْلِبُنِي عَلَى بَابِ عَمْرِو بْنِ حُرَيْثٍ فَإِذَا كَانَ يَوْمُ الرَّابِعِ ابْتَدَرَ مَنْخِرَايَ دَماً عَبِيطاً فَأَمَرَ بِهِ فَصُلِبَ عَلَى بَابِ عَمْرِو بْنِ حُرَيْثٍ- فَقَالَ لِلنَّاسِ سَلُونِي وَ هُوَ مَصْلُوبٌ قَبْلَ أَنْ أُقْتَلَ فَوَ اللَّهِ لَأَخْبَرْتُكُمْ بِعِلْمِ مَا يَكُونُ إِلَى أَنْ تَقُومَ السَّاعَةُ وَ مَا يَكُونُ مِنَ الْفِتَنِ
He said, ‘But he-asws had said to me that you would be killing me and crucifying me at the door of Amro Bin Hureys. So, when it will be the fourth day, fresh blood would rush out from my nostrils’. He ordered with it. He was crucified at the door of Amro Bin Hureys. He said to the people while he was on the crucifix, ‘Ask me before I am killed! By Allah-azwj! I shall inform you with knowledge what will be happening up to the establishment of the Hour, and what will be happening, from the Fitna!’
فَلَمَّا سَأَلَهُ النَّاسُ حَدَّثَهُمْ حَدِيثاً وَاحِداً إِذْ أَتَاهُ رَسُولٌ مِنْ قِبَلِ ابْنِ زِيَادٍ فَأَلْجَمَهُ بِلِجَامٍ مِنْ شَرِيطٍ وَ هُوَ أَوَّلُ مَنْ أُلْجِمَ بِلِجَامٍ وَ هُوَ مَصْلُوبٌ.
Whenever the people asked him, he narrated to them one Hadeeth. Then a messenger came from the direction of Ibn Ziyad and reined him (in his mouth) with a rein of rope, and he was the first one to be reined with a rein while he was crucified’’.[168]
14- كش، رجال الكشي وَ رُوِيَ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: أَتَى مِيثَمٌ التَّمَّارُ دَارَ أَمِيرِ الْمُؤْمِنِينَ ع فَقِيلَ لَهُ إِنَّهُ نَائِمٌ فَنَادَى بِأَعْلَى صَوْتِهِ انْتَبِهْ أَيُّهَا النَّائِمُ فَوَ اللَّهِ لَتُخْضَبَنَّ لِحْيَتُكَ مِنْ رَأْسِكَ
(The book) ‘Rijal’ of Al Kashy –
‘And it is reported from Abu Al-Hassan Al-Reza-asws, from his-asws father-asws, from his-asws forefathers-asws, may the Salawaat of Allah-azwj upon them-asws, said: ‘Meesam came to the house of Amir Al-Momineen-asws. It was said to him, he-asws is sleeping. He called out at the top of his voice, awakening him-asws, ‘O you sleeping one! By Allah-azwj, your-asws beard would be dyed from your-asws head!’
فَانْتَبَهَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ أَدْخِلُوا مِيثَماً فَقَالَ أَيُّهَا النَّائِمُ وَ اللَّهِ لَتُخْضَبَنَّ لِحْيَتُكَ مِنْ رَأْسِكَ فَقَالَ صَدَقْتَ وَ أَنْتَ وَ اللَّهِ لَيُقْطَعَنَّ يَدَاكَ وَ رِجْلَاكَ وَ لِسَانُكَ وَ لَتُقْطَعَنَّ النَّخْلَةُ الَّتِي فِي الْكُنَاسَةِ فَتُشَقُّ أَرْبَعَ قِطَعٍ فَتُصْلَبُ أَنْتَ عَلَى رُبُعِهَا وَ حُجْرُ بْنُ عَدِيٍّ عَلَى رُبُعِهَا وَ مُحَمَّدُ بْنُ أَكْتَمَ عَلَى رُبُعِهَا وَ خَالِدُ بْنُ مَسْعُودٍ عَلَى رُبُعِهَا
Amir Al-Momineen-asws woke up. He-asws said: ‘Let Meesam enter!’ He said, ‘O you sleeping one! your-asws beard would be dyed from your-asws head!’ He-asws said: ‘You speak the truth, and by Allah-azwj, your hand and your leg will be cut off and you will be crucified, and the palm tree, which is in the rubbish dump would be cut, so it would be split into four pieces, and you will be crucified upon its quarter, and Hujr Bin Aday upon its quarter, and Muhammad Bin Aktam upon its quarter, and Khalid Bin Masoud upon its quarter’.
قَالَ مِيثَمٌ فَشَكَكْتُ فِي نَفْسِي وَ قُلْتُ إِنَّ عَلِيّاً لَيُخْبِرُنَا بِالْغَيْبِ فَقُلْتُ لَهُ أَ وَ كَائِنٌ ذَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ- فَقَالَ إِي وَ رَبِّ الْكَعْبَةِ كَذَا عَهِدَهُ إِلَيَّ النَّبِيُّ ص
Meesam said, ‘I doubted within myself, and I said, ‘Ali-asws is informing us with the hidden matters’. I said to him-asws, ‘Or will that be happening, O Amir Al-Momineen-asws?’ He-asws said: ‘Yes, by Lord-azwj of the Kaaba! Like that was the pact of the Prophet-saww to me-asws’.
قَالَ فَقُلْتُ لِمَ يُفْعَلُ ذَلِكَ بِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لَيَأْخُذَنَّكَ الْعُتُلُّ الزَّنِيمُ ابْنُ الْأَمَةِ الْفَاجِرَةِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ-
He (Meesam) said, ‘I said, ‘Why will that be done with me, O Amir Al-Momineen-asws?’ He-asws said: ‘The despicable, the ignoble, son of the prostitute Ubeydullah Bin Ziyad will seize you’.
قَالَ وَ كَانَ يَخْرُجُ إِلَى الْجَبَّانَةِ وَ أَنَا مَعَهُ فَيَمُرُّ بِالنَّخْلَةِ فَيَقُولُ لِي يَا مِيثَمُ إِنَّ لَكَ وَ لَهَا شَأْناً مِنَ الشَّأْنِ
He (Meesam) said, ‘And he-asws had gone out to Al-Jabbana and I was with him-asws. He passed by the palm tree and said to me: ‘O Meesam! There is a concern for you and for it’.
قَالَ فَلَمَّا وَلِيَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ الْكُوفَةَ وَ دَخَلَهَا تَعَلَّقَ عَلَمُهُ بِالنَّخْلَةِ الَّتِي بِالْكُنَاسَةِ فَتَخَرَّقَ فَتَطَيَّرَ مِنْ ذَلِكَ فَأَمَرَ بِقَطْعِهَا فَاشْتَرَاهَا رَجُلٌ مِنَ النَّجَّارِينَ فَشَقَّهَا أَرْبَعَ قِطَعٍ
He (Meesam) said, ‘When Ubeydullah Bin Ziyad ruled Al-Kufa and entered it, they let him know of the palm tree which was at the marshland. So, he had it burned down. He got scared from that, so he ordered with cutting it. A Man from the carpenters bought it and split it into four pieces.
قَالَ مِيثَمٌ فَقُلْتُ لِصَالِحٍ ابْنِي فَخُذْ مِسْمَاراً مِنْ حَدِيدٍ فَانْقُشْ عَلَيْهِ اسْمِي وَ اسْمَ أَبِي وَ دُقَّهُ فِي بَعْضِ تِلْكَ الْأَجْذَاعِ
Meesam said, ‘I said to my son Salih, ‘Take an iron spike and engrave my name upon it and the name of my father and nail it in one of those trunks’.
قَالَ فَلَمَّا مَضَى بَعْدَ ذَلِكَ أَيَّامٌ أَتَوْنِي قَوْمٌ مِنْ أَهْلِ السُّوقِ فَقَالُوا يَا مِيثَمُ انْهَضْ مَعَنَا إِلَى الْأَمِيرِ نَشْتَكِي إِلَيْهِ عَامِلَ السُّوقِ فَنَسْأَلَهُ أَنْ يَعْزِلَهُ عَنَّا وَ يُوَلِّيَ عَلَيْنَا غَيْرَهُ
He (Meesam) said, ‘When days passed by after that, a group from the people of the market came to me. They said, ‘O Meesam! Get up with us to go to the Emir, we shall complain to him of the office bearer of the market, and we shall ask him to remove him, and make someone else to be in charge upon us’.
قَالَ وَ كُنْتُ خَطِيبَ الْقَوْمِ فَنَصَتَ لِي وَ أَعْجَبَهُ مَنْطِقِي فَقَالَ لَهُ عَمْرُو بْنُ حُرَيْثٍ أَصْلَحَ اللَّهُ الْأَمِيرَ تَعْرِفُ هَذَا الْمُتَكَلِّمَ قَالَ وَ مَنْ هُوَ قَالَ مِيثَمٌ التَّمَّارُ الْكَذَّابُ مَوْلَى الْكَذَّابِ عَلِيِّ بْنِ أَبِي طَالِبٍ
He (Meesam) said, ‘And I was a speaker of the people, so he listened to me and was amazed by my reasoning’. Amro Bin Hureys said to him, ‘May Allah-azwj Keep the Emir well! Do you recognise this speaker?’ He said, ‘And who is he?’ He said, ‘Meesam Al-Tammar the liar, slave of the liar Ali-asws Bin Abu Talib-asws’.
قَالَ فَاسْتَوَى جَالِساً فَقَالَ لِي مَا تَقُولُ فَقُلْتُ كَذَبَ أَصْلَحَ اللَّهُ الْأَمِيرَ بَلْ أَنَا الصَّادِقُ مَوْلَى الصَّادِقِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَمِيرِ الْمُؤْمِنِينَ حَقّاً فَقَالَ لِي لَتَبْرَأَنَّ مِنْ عَلِيٍّ وَ لَتَذْكُرَنَّ مَسَاوِيَهُ وَ تَتَوَلَّى عُثْمَانَ وَ تَذْكُرُ مَحَاسِنَهُ أَوْ لَأُقَطِّعَنَّ يَدَيْكَ وَ رِجْلَيْكَ وَ لَأُصَلِّبَنَّكَ
He (the narrator) said, ‘He sat up straight and said to me, ‘What are you saying?’ I said, ‘He is lying, may Allah-azwj Keep the Emir well! But I am the truthful, slave of the truthful Ali-asws Bin Abu Talib-asws, the true Emir of the Momineen!’ He said to me, ‘Either you disavow from Ali-asws and mention him-asws with evil, and befriend Usman and mention his good deeds, or else I will cut your hand and your leg and crucify you!’
فَبَكَيْتُ فَقَالَ لِي بَكَيْتَ مِنَ الْقَوْلِ دُونَ الْفِعْلِ فَقُلْتُ وَ اللَّهِ مَا بَكَيْتُ مِنَ الْقَوْلِ وَ لَا مِنَ الْفِعْلِ وَ لَكِنِّي بَكَيْتُ مِنْ شَكٍّ كَانَ دَخَلَنِي يَوْمَ أَخْبَرَنِي سَيِّدِي وَ مَوْلَايَ فَقَالَ لِي وَ مَا قَالَ لَكَ
I cried. He said to me, ‘You are crying from the words besides the deed?’ I said, ‘By Allah-azwj! I am neither crying from the words nor from the deed, but I am crying from the doubt which had entered me on the day my Chief and my Master-asws had informed!’ He said to me, ‘And what did he-asws say to you?’
قَالَ فَقُلْتُ أَتَيْتُهُ الْبَابَ فَقِيلَ لِي إِنَّهُ نَائِمٌ فَنَادَيْتُ انْتَبِهْ أَيُّهَا النَّائِمُ فَوَ اللَّهِ لَتُخْضَبَنَّ لِحْيَتُكَ مِنْ رَأْسِكَ
He (Meesam) said, ‘I said, ‘I had gone to his-asws door and it was said to me that he-asws was sleeping. I called out awakening him-asws, ‘O you sleeping one! By Allah-azwj! Your-asws beard will be dyed from your-asws head!’
فَقَالَ صَدَقْتَ وَ أَنْتَ وَ اللَّهِ لَيُقْطَعَنَّ يَدَاكَ وَ رِجْلَاكَ وَ لِسَانُكَ وَ لَتُصْلَبَنَّ فَقُلْتُ وَ مَنْ يَفْعَلُ ذَلِكَ بِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ يَأْخُذُكَ الْعُتُلُّ الزَّنِيمُ ابْنُ الْأَمَةِ الْفَاجِرَةِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ-
He-asws said: ‘You speak the truth, and by Allah-azwj, and you, your hand and your leg and your tongue will be cut, and you will be crucified’. I said, ‘And who will do that with me, O Amir Al-Momineen-asws?’ He-asws said: ‘The despicable, the ignoble son of the slave girl, the prostitute, Ubeydullah Bin Ziyad’.
قَالَ فَامْتَلَأَ غَيْظاً ثُمَّ قَالَ لِي وَ اللَّهِ لَأُقَطِّعَنَّ يَدَيْكَ وَ رِجْلَيْكَ وَ لَأَدَعَنَّ لِسَانَكَ حَتَّى أُكَذِّبَكَ وَ أُكَذِّبَ مَوْلَاكَ
He (Meesam) said, ‘He was filled with rage, then he said to me, ‘By Allah-azwj! I will cut off your hand and your leg, and I shall leave your tongue until I belie you and belie your Master-asws!’
فَأَمَرَ بِهِ فَقُطِعَتْ يَدَاهُ وَ رِجْلَاهُ ثُمَّ أُخْرِجَ وَ أَمَرَ بِهِ أَنْ يُصْلَبَ
He ordered with him and cut off his hand and his leg. Then he was taken out and he ordered with him to be crucified.
فَنَادَى بِأَعْلَى صَوْتِهِ أَيُّهَا النَّاسُ مَنْ أَرَادَ أَنْ يَسْمَعَ الْحَدِيثَ الْمَكْنُونَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ-
He (Meesam) called out at the top of his voice, ‘O you people! Who wants to hear the hidden Hadeeth from Ali-asws Bin Abu Talib-asws!’
قَالَ فَاجْتَمَعَ النَّاسُ وَ أَقْبَلَ يُحَدِّثُهُمْ بِالْعَجَائِبِ قَالَ وَ خَرَجَ عَمرُو بْنُ حُرَيْثٍ وَ هُوَ يُرِيدُ مَنْزِلَهُ فَقَالَ مَا هَذِهِ الْجَمَاعَةُ قَالَ مِيثَمٌ التَّمَّارُ يُحَدِّثُ النَّاسَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
He (the narrator) said, ‘The people gathered, and he went on to narrate to them with the wondrous (narrations). And Amro Bin Hureys came out and he intended his house. He said, ‘What is this gathering?’ He said, ‘Meesam Al-Tammar is narrating to the people from Ali Bin Abu Talib-asws’.
قَالَ فَانْصَرَفَ مُسْرِعاً فَقَالَ أَصْلَحَ اللَّهُ الْأَمِيرَ بَادِرْ فَابْعَثْ إِلَى هَذَا مَنْ يَقْطَعُ لِسَانَهُ فَإِنِّي لَسْتُ آمَنُ أَنْ يَتَغَيَّرَ قُلُوبَ أَهْلِ الْكُوفَةِ فَيَخْرُجُوا عَلَيْكَ
He (the narrator) said, ‘He left quickly and said, ‘May Allah-azwj Keep the Emir well! Rush and send someone to this one to cut off his tongue for there is no safety that he would change the hearts of the people of Al-Kufa, and they would come out to you!’
قَالَ فَالْتَفَتَ إِلَى حَرَسِيٍّ فَوْقَ رَأْسِهِ فَقَالَ اذْهَبْ فَاقْطَعْ لِسَانَهُ قَالَ فَأَتَاهُ الْحَرَسِيُّ وَ قَالَ لَهُ يَا مِيثَمُ قَالَ مَا تَشَاءُ قَالَ أَخْرِجْ لِسَانَكَ فَقَدْ أَمَرَنِي الْأَمِيرُ بِقَطْعِهِ قَالَ مِيثَمٌ أَلَا زَعَمَ ابْنُ الْأَمَةِ الْفَاجِرَةِ أَنَّهُ يُكَذِّبُنِي وَ يُكَذِّبُ مَوْلَايَ هَاكَ لِسَانِي
He (the narrator) said, ‘He turned to the guards (standing) by his head. He said, ‘Go, cut off his tongue!’ The guards came to him and said to him, ‘O Meesam!’ He said, ‘What do you want?’ He said, ‘Bring out your tongue, for the Emir has ordered me with cutting it’. Meesam said, ‘Didn’t he claim, the son of the prostitute slave girl and he would be belying me and belying my Master-asws? Here is my tongue!’
قَالَ فَقَطَعَ لِسَانَهُ وَ تَشَحَّطَ سَاعَةً فِي دَمِهِ ثُمَّ مَاتَ وَ أَمَرَ بِهِ فَصُلِبَ قَالَ صَالِحٌ فَمَضَيْتُ بَعْدَ ذَلِكَ أيام [بِأَيَّامٍ]- فَإِذَا هُوَ قَدْ صُلِبَ عَلَى الرُّبُعِ الَّذِي كَتَبْتُ وَ دَقَقْتُ فِيهِ الْمِسْمَارَ.
He (the narrator) said, ‘He cut off his tongue, and he was smeared in his blood for a while, then died. And he ordered with him, so he was crucified. Salih said, ‘Days passed by after that, and there he was, having been crucified upon the very quarter in which I had wrote and nailed the spike in it’’.[169]
15- ختص، الإختصاص كش، رجال الكشي إِبْرَاهِيمُ بْنُ الْحُسَيْنِ الْحُسَيْنِيُّ الْعَقِيقِيُّ رَفَعَهُ قَالَ: سُئِلَ قَنْبَرٌ مَوْلَى مَنْ أَنْتَ فَقَالَ مَوْلَايَ مَنْ ضَرَبَ بِسَيْفَيْنِ وَ طَعَنَ بِرُمْحَيْنِ وَ صَلَّى الْقِبْلَتَيْنِ وَ بَايَعَ الْبَيْعَتَيْنِ وَ هَاجَرَ الْهِجْرَتَيْنِ وَ لَمْ يَكْفُرْ بِاللَّهِ طَرْفَةَ عَيْنٍ
(The books) ‘Al Ikhtisaas’, (and) ‘Rijal’ of Al Kashy – Ibrahim Bin Al-Husayn Al Aqeeqy, raising it, said,
‘Qanbar was asked, ‘Who’s slave, are you?’ He said, ‘He said, ‘My Master-asws is the one-asws who struck with two swords, and stabbed with two spears, and prayed Salat to two Qiblahs, and pledged two allegiances, and emigrated two emigrations, and did not disbelieve in Allah-azwj for the blink of an eye.
أَنَا مَوْلَى صَالِحِ الْمُؤْمِنِينَ وَ وَارِثِ النَّبِيِّينَ وَ خَيْرِ الْوَصِيِّينَ وَ أَكْبَرِ الْمُسْلِمِينَ وَ يَعْسُوبِ الْمُؤْمِنِينَ وَ نُورِ الْمُجَاهِدِينَ وَ رَئِيسِ الْبَكَّاءِينَ وَ زَيْنِ الْعَابِدِينَ وَ سِرَاجِ الْمَاضِينَ وَ ضَوْءِ الْقَائِمِينَ وَ أَفْضَلِ الْقَانِتِينَ وَ لِسَانِ رَسُولِ رَبِّ الْعَالَمِينَ
I am a slave of the corrector of the Momineen, and inheritor of the Prophets-as, and best of the successors-as, and greatest of the Muslims, and leader of the Momineen, and light of the fighters, and chief of the weeping ones, and adornment of the worshippers, lantern of the past ones, and illumination of the lasting ones, and superior of the contented ones, and tongue of the Rasool-saww of Lord-azwj of the worlds.
وَ أَوَّلِ الْمُؤْمِنِينَ مِنْ آلِ يس الْمُؤَيَّدِ بِجَبْرَئِيلَ الْأَمِينِ وَ الْمَنْصُورِ بِمِيكَائِيلَ الْمَتِينِ وَ الْمَحْمُودِ عِنْدَ أَهْلِ السَّمَاءِ أَجْمَعِينَ سَيِّدِ الْمُسْلِمِينَ وَ السَّابِقِينَ وَ قَاتِلِ النَّاكِثِينَ وَ الْمَارِقِينَ وَ الْقَاسِطِينَ وَ الْمُحَامِي عَنْ حَرَمِ الْمُسْلِمِينَ وَ مُجَاهِدِ أَعْدَائِهِ النَّاصِبِينَ
And he-asws is first of the Momineen from the family of Yaseen-saww, the one assisted by Jibraeel-as the trustworthy, and the one helped by Mikaeel-as the strong, and the one praised in the presence of the inhabitants of the skies in their entirety, chief of the Muslims and the foremost, and the killer of the allegiance-breakers, and the renegades, and the deviants, and the protector of the sanctity of the Muslims, and fighter of His-azwj enemies, the Nasibis (Hostile ones).
وَ مُطْفِئِ نَارِ الْمُوقِدِينَ وَ أَفْخَرِ مَنْ مَشَى مِنْ قُرَيْشٍ أَجْمَعِينَ وَ أَوَّلِ مَنْ أَجَابَ وَ اسْتَجَابَ لِلَّهِ أَمِيرِ الْمُؤْمِنِينَ وَ وَصِيِّ نَبِيِّهِ فِي الْعَالَمِينَ وَ أَمِينِهِ عَلَى الْمَخْلُوقِينَ وَ خَلِيفَةِ مَنْ بُعِثَ إِلَيْهِمْ أَجْمَعِينَ سَيِّدِ الْمُسْلِمِينَ وَ السَّابِقِينَ وَ مُبِيدِ الْمُشْرِكِينَ
And he-asws extinguisher of the fire (of war) by the igniters, and the most pride-worthy of the Qureysh to have walked in their entirety, and the first one to answer and answered to Allah-azwj, Emir of the Momineen, and successor-asws of His-azwj Prophet-saww in the worlds, and His-azwj trustee upon the creatures, and caliph of the ones He-azwj Sent to them in their entirety, chief of the Muslims and the foremost ones, and destructor of the Polytheists.
وَ سَهْمٍ مِنْ مَرَامِي اللَّهِ عَلَى الْمُنَافِقِينَ وَ لِسَانِ كَلِمَةِ الْعَابِدِينَ نَاصِرِ دِينِ اللَّهِ وَ وَلِيِّ اللَّهِ وَ لِسَانِ كَلِمَةِ اللَّهِ وَ نَاصِرِهِ فِي أَرْضِهِ وَ عَيْبَةِ عِلْمِهِ وَ كَهْفِ دِينِهِ إِمَامِ أَهْلِ الْأَبْرَارِ- مَنْ رَضِيَ عَنْهُ الْعَلِيُّ الْجَبَّارُ-
And he-asws is an arrow from the shooting of Allah-azwj at the hypocrites, and tongue of word of the worshippers, helper of the religion of Allah-azwj, and friend of Allah-azwj, and tongue of the Words of Allah-azwj, and His-azwj helper in His-azwj earth, and receptacle of His-azwj Knowledge, and cave of His-azwj religion, Imam-asws of the righteous people, one the Exalted, the Subduer is Pleased with.
سَمِحٌ سَخِيٌّ حَيِيٌّ بُهْلُولٌ سَنَحْنَحِيٌّ زَكِيٌّ مُطَهَّرٌ أَبْطَحِيٌّ جَرِيٌّ هُمَامٌ صَابِرٌ صَوَّامٌ مَهْدِيٌّ مِقْدَامٌ قَاطِعُ الْأَصْلَابِ مُفَرِّقُ الْأَحْزَابِ عَالِي الرِّقَابِ أَرْبَطُهُمْ عِنَاناً وَ أَثْبَتُهُمْ جَنَاناً وَ أَشَدُّهُمْ شَكِيمَةً بَازِلٌ بَاسِلٌ صِنْدِيدٌ هِزَبْرٌ ضِرْغَامٌ
Pardoning, generous, bashful, easy-going, holding vigil at night, pure, clean, Makkan, active, important, patient, fasting one, Guided, at the vanguard, cutter of the solid ones, separator of the confederates, exalted of the neck, the most tying of them of the reins, and their most affirmed of heart, and their severest to obstinacy, incisive, valiant, brave, a crouching lion, a ferocious lion.
حَازِمٌ عَزَّامٌ حَصِيفٌ خَطِيبٌ مِحْجَاجٌ كَرِيمُ الْأَصْلِ شَرِيفُ الْفَصْلِ فَاضِلُ الْقَبِيلَةِ نَقِيُّ الْعَشِيرَةِ زَكِيُّ الرَّكَانَةِ مُؤَدِّي الْأَمَانَةِ مِنْ بَنِي هَاشِمٍ وَ ابْنُ عَمِّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِمَا الْإِمَامُ الْمَهْدِيُّ الرَّشَادِ مُجَانِبُ الْفَسَادِ الْأَشْعَثُ الْحَاتِمُ الْبَطَلُ الْجُمَاجِمُ وَ اللَّيْثُ الْمُزَاحِمُ
Resolute, determined, prudent, a speaker, mysterious, benevolent, the original noble, the decisive, of superior tribe, pure of clan (family), pure of substance, fulfiller of the entrustment from the Clan of Hashim-as, and son-asws of an uncle-as of the Prophet-saww, may the Salawaat of Allah-azwj be upon them-asws, the Imam-asws, the Guided, the rightfully guiding, shunner of the corruption, the shaggy, the fatal to the skulls of the heroes, and the competing lion.
بَدْرِيٌّ مَكِّيٌّ حَنَفِيٌّ رُوحَانِيٌّ شَعْشَعَانِيٌّ مِنَ الْجِبَالِ شَوَاهِقُهَا وَ مِنْ ذِي الْهِضَابِ رُءُوسُهَا وَ مِنَ الْعَرَبِ سَيِّدُهَا وَ مِنَ الْوَغَى لَيْثُهَا الْبَطَلُ الْهُمَامُ وَ اللَّيْثُ الْمِقْدَامُ وَ الْبَدْرُ التَّمَامُ مِحَكُّ الْمُؤْمِنِينَ وَ وَارِثُ الْمَشْعَرَيْنِ وَ أَبُو السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ
A participant of Badr, orthodox, spiritualist, stronger than the mountain, its excellent, and from the elevated ones he is their head, and from the Arabs he-asws is their chief, and from the battles he-asws is their lion, the hero, the important, and the font lion, and the full moon, criterion of the Momineen, and inheritor of the two dreadlocks, and father-asws of the two chiefs Al-Hassan-asws and Al-Husayn-asws.
وَ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ حَقّاً حَقّاً عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ مِنَ اللَّهِ الصَّلَوَاتُ الزَّكِيَّةُ وَ الْبَرَكَاتُ السَّنِيَّةُ.
By Allah-azwj! Emir of the Momineen, truly, truly is Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws, the pure, the Blessed, the establisher of the Sunnah’’.[170]
16- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ قَيْسٍ القومشي [الْقُومِسِيِ] عَنْ أَحْلَمَ بْنِ يَسَارٍ عَنْ أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ع أَنَّ قَنْبَراً مَوْلَى أَمِيرِ الْمُؤْمِنِينَ ع دَخَلَ عَلَى الْحَجَّاجِ بْنِ يُوسُفَ- فَقَالَ لَهُ مَا الَّذِي كُنْتَ تَلِي مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ- فَقَالَ كُنْتُ أُوَضِّيهِ فَقَالَ لَهُ مَا كَانَ يَقُولُ إِذَا فَرَغَ مِنْ وُضُوئِهِ
(The book) ‘Rijal’ Al Kashy – Muhammad Bin Masoud, from Ali Bin Qays Al Qowmishy, from Ahlam Bin Yasaar,
‘From Abu Al-Hassan-asws owner of the army (Al-Askari-asws): ‘Qanbar, a slave of Amir Al-Momineen-asws, entered to see Al-Hajjaj Bin Yusuf. He said to him, ‘What is that which you used to follow from Ali-asws Bin Abu Talib-asws?’ He said, ‘I used to help him-asws perform wud’u’. What was he-asws saying when he-asws was free from his-asws wud’u?’
فَقَالَ كَانَ يَتْلُو هَذِهِ الْآيَةَ فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ حَتَّى إِذا فَرِحُوا بِما أُوتُوا أَخَذْناهُمْ بَغْتَةً فَإِذا هُمْ مُبْلِسُونَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ-
He said, ‘He-asws used to recited this Verse: But when they forgot what they had been Reminded with, We Opened upon them the doors of all things, until when they were rejoicing with what they had been Given, We Seized them suddenly, so then they were in despair [6:44] So the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]’.
فَقَالَ الْحَجَّاجُ أَظُنُّهُ كَانَ يَتَأَوَّلُهَا عَلَيْنَا قَالَ نَعَمْ فَقَالَ مَا أَنْتَ صَانِعٌ إِذَا ضَرَبْتُ عِلَاوَتَكَ- قَالَ إِذَنْ أَسْعَدَ وَ تَشْقَى فَأَمَرَ بِهِ.
Al-Hajjaj said, ‘I was thinking he-asws was reciting it against us’. He said, ‘Yes (he-asws was)’. He said, ‘What will you do when I strike your head?’ He said, ‘Then I would be fortunate and suffer’. He ordered with it’’.[171]
17- كش، رجال الكشي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ وُهَيْبِ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحَنَّاطِ عَنْ وَهْبِ بْنِ حَفْصٍ الْجَرِيرِيِّ عَنْ أَبِي حَيَّانَ الْبَجَلِيِّ عَنْ قِنْوَا بِنْتِ الرُّشَيْدِ الْهَجَرِيِّ قَالَ: قُلْتُ لَهَا أَخْبِرِينِي مَا سَمِعْتِ مِنْ أَبِيكِ قَالَتْ سَمِعْتُ أَبِي يَقُولُ أَخْبَرَنِي أَمِيرُ الْمُؤْمِنِينَ ع- فَقَالَ يَا رُشَيْدُ كَيْفَ صَبْرُكَ مَتَى أَرْسَلَ إِلَيْكَ دَعِيُّ بَنِي أُمَيَّةَ فَقَطَعَ يَدَيْكَ وَ رِجْلَيْكَ وَ لِسَانَكَ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ آخِرُ ذَلِكَ إِلَى الْجَنَّةِ فَقَالَ يَا رُشَيْدُ أَنْتَ مَعِي فِي الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Rijal’ Al Kashy – Muhammad Bin Abdullah, from Wuheyb Bin Mihran, from Muhammad Bin Ali Al Sayrafi, from Ali Bin Muhammad Bin Abdullah Al Hannat, from Whab Bin Hafs Al Jareeri, from Abu Hayyan Al Bajali, from Qinou Bint Al Rusheyd Al Hajari, said,
‘I said to her, ‘Inform me what you heard from your father’. She said, ‘I heard my father saying, ‘Amir Al-Momineen-asws informed me. He-asws said: ‘O Rusheyd! How will your patience be when the illegitimate one of the clan of Umayya sends for you, and he cuts off your hand and your leg and your tongue?’ I said, ‘O Amir Al-Momineen-asws! I shall be expecting with that to go to the Paradise’. He-asws said: ‘O Rusheyd! You will be with me-asws in the world and the Hereafter’.
قَالَتْ فَوَ اللَّهِ مَا ذَهَبَتِ الْأَيَّامُ حَتَّى أَرْسَلَ إِلَيْهِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ الدَّعِيُّ فَدَعَاهُ إِلَى الْبَرَاءَةِ مِنْ أَمِيرِ الْمُؤْمِنِينَ ع- فَأَبَى أَنْ يَبْرَأَ مِنْهُ فَقَالَ لَهُ الدَّعِيُّ فَبِأَيِّ مِيتَةٍ قَالَ لَكَ تَمُوتُ
She said, ‘By Allah-azwj! The days did not go by until Ubeydullah Bin Ziyad the illegitimate one summoned him and called him to disavow from Amir Al-Momineen-asws. He refused to disavow from him-asws. The illegitimate one said to him, ‘By which death did he-asws say to you that you would be dying?’
فَقَالَ لَهُ أَخْبَرَنِي خَلِيلِي أَنَّكَ تَدْعُونِي إِلَى الْبَرَاءَةِ مِنْهُ فَلَا أَبْرَأُ فَتُقَدِّمُنِي فَتَقْطَعُ يَدَيَّ وَ رِجْلَيَّ وَ لِسَانِي فَقَالَ وَ اللَّهِ لَأُكَذِّبَنَّ قَوْلَهُ
He said to him, ‘My friend-asws informed me that you will be calling me to the disavowing from him-asws, but I will not disavow, so you will bring me forward and cut off my hand, and my leg, and my tongue’. He said, ‘By Allah-azwj! I will belie his-asws words’.
قَالَ فَقَدَّمُوهُ فَقَطَعُوا يَدَيْهِ وَ رِجْلَيْهِ وَ تَرَكُوا لِسَانَهُ فَحَمَلْتُ أَطْرَافَ يَدَيْهِ وَ رِجْلَيْهِ فَقُلْتُ يَا أَبَتِ هَلْ تَجِدُ أَلَماً لِمَا أَصَابَكَ فَقَالَ لَا يَا بِنْتِي إِلَّا كَالزِّحَامِ بَيْنَ النَّاسِ
He (the narrator) said, ‘They brought him forward and cut off his hand, and his leg, and left his tongue. I carried the ends of his hand and his leg, and I said, ‘O father! Do you feel pain of what has afflicted you?’ He said, ‘No, my daughter, except like the pushing between the people’.
فَلَمَّا احْتَمَلْنَاهُ وَ أَخْرَجْنَاهُ مِنَ الْقَصْرِ اجْتَمَعَ النَّاسُ حَوْلَهُ فَقَالَ آتُونِي بِصَحِيفَةٍ وَ دَوَاةٍ أَكْتُبْ لَكُمْ مَا يَكُونُ إِلَى يَوْمِ السَّاعَةِ فَأَرْسَلَ إِلَيْهِ الْحَجَّامَ يَقْطَعُ لِسَانَهُ فَمَاتَ رَحْمَةُ اللَّهِ عَلَيْهِ فِي لَيْلَتِهِ
When we carried him and brought him out from the castle, the people gathered around him. He said, ‘Come to me with a paper and ink, I shall write out for you what will be happening up to the Day of the Hour (Qiyamah)’. But Al-Hajjaj sent the cupper to him to cut off his tongue, so he, may Allah-azwj have Mercy on him, died during his night’.
قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يُسَمِّيهِ رُشَيْدَ الْبَلَايَا وَ قَدْ كَانَ أُلْقِيَ إِلَيْهِ عِلْمُ الْبَلَايَا وَ الْمَنَايَا فَكَانَ فِي حَيَاتِهِ إِذَا لَقِيَ الرَّجُلَ قَالَ لَهُ أَنْتَ تَمُوتُ بِمِيتَةِ كَذَا وَ تُقْتَلُ أَنْتَ يَا فُلَانُ بِقِتْلَةِ كَذَا وَ كَذَا فَيَكُونُ كَمَا يَقُولُ الرُّشَيْدُ
He (the narrator) said, ‘And Amir Al-Momineen-asws had named him as ‘Rusheyd the afflicted’, and he-asws had cast to him knowledge of the afflictions and deaths. So, whenever he met the man, he would say to him, ‘You will be dying with such and such death, and you O so and so, would be killed with such and such killing. And it happened like what Al-Rusheyd had said.
وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ أَنْتَ رُشَيْدُ الْبَلَايَا أَوْ تُقْتَلَبِهَذِهِ الْقِتْلَةِ فَكَانَ كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع.
And Amir Al-Momineen-asws said: ‘You are Rusheyd the afflicted’, or ‘You will be killed with this killing’. It happened like what Amir Al-Momineen-asws had said’’.[172] (This is not a Hadith but a report)
18- كش، رجال الكشي جَبْرَئِيلُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ الْأَسَدِيِّ عَنْ فُضَيْلِ بْنِ زُبَيْرٍ قَالَ: خَرَجَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَوْماً إِلَى بُسْتَانِ الْبَرْنِيِّ وَ مَعَهُ أَصْحَابُهُ فَجَلَسَ تَحْتَ نَخْلَةٍ ثُمَّ أَمَرَ بِنَخْلَةٍ فَلُقِطَتْ فَأُنْزِلَ مِنْهَا رُطَبٌ فَوُضِعَ بَيْنَ أَيْدِيهِمْ
(The book) ‘Rijal’ of Al Kashy – Jibraeel, from Muhammad Bin Abdullah Bin Mihran, from Ahmad Bin Al Nazar, from Abdullah Bin Yazeed Al Asady, from Fuzeyl Bin Zubeyr who said,
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, went out one day to an orchard of Al-Barny, and with him were his-asws companions. He-asws sat down beneath a palm tree, then he-asws instructed with it, and it was picked. Dates descended from it and were placed in front of them.
قَالُوا فَقَالَ رُشَيْدٌ الْهَجَرِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَطْيَبَ هَذَا الرُّطَبَ فَقَالَ يَا رُشَيْدُ أَمَا إِنَّكَ تُصْلَبُ عَلَى جِذْعِهَا
They said, ‘Rusheyd Al-Hajari said, ‘O Amir Al-Momineen-asws! How good are these dates!’ He-asws said: ‘O Rusheyd! But you will be crucified upon its trunk’.
قَالَ رُشَيْدٌ فَكُنْتُ أَخْتَلِفُ إِلَيْهَا طَرْفَيِ النَّهَارِ أَسْقِيهَا وَ مَضَى أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ-
Rusheyd said, ‘I used to come and go to it at two ends of the day (morning and evening) to water it, and Amir Al-Momineen-asws passed away, may the Salawaat of Allah-azwj be upon him-asws.
قَالَ فَجِئْتُهَا يَوْماً وَ قَدْ قُطِعَ سَعَفُهَا قُلْتُ اقْتَرَبَ أَجَلِي ثُمَّ جِئْتُ يَوْماً فَجَاءَ الْعَرِيفُ فَقَالَ أَجِبِ الْأَمِيرَ فَأَتَيْتُهُ فَلَمَّا دَخَلْتُ الْقَصْرَ إِذَا خَشَبٌ مُلْقًى ثُمَّ جِئْتُ يَوْماً آخَرَ فَإِذَا النِّصْفُ الْآخَرُ قَدْ جُعِلَ زُرْنُوقاً يُسْتَقَى عَلَيْهِ الْمَاءُ
He (Rusheyd) said, ‘I went to it one day and its branches had been cut off. I said, ‘My death is near’. Then I came one day, so the officer came and said, ‘Answer the commander of the faithful (Ibn Ziyad)!’ I went to him. When I entered the castle, there was a plank thrown down. Then I came another day, and there was the other half made to be into planks (for crucifixion) with water being sprinkled upon it.
فَقُلْتُ مَا كَذَبَنِي خَلِيلِي فَأَتَانِيَ الْعَرِيفُ فَقَالَ أَجِبِ الْأَمِيرَ فَأَتَيْتُهُ فَلَمَّا دَخَلْتُ الْقَصْرَ إِذَا الْخَشَبُ مُلْقًى فَإِذَا فِيهِ الزُّرْنُوقُ فَجِئْتُ حَتَّى ضَرَبْتُ الزُّرْنُوقَ بِرِجْلِي ثُمَّ قُلْتُ لَكَ غُذِّيتُ وَ لِي نَبَتَّ-
I said, ‘My friend (Ali-asws) did not lie to me’. The officer came to me and said, ‘Answer commander of the faithful!’ I went to him. When I entered the castle, there were pieces of wood thrown down, and therein was the crucifix planks. I came until I struck the crucifix with my leg, then said, ‘For you I have been nourished, and for me you had grown’.
ثُمَّ أُدْخِلْتُ عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فَقَالَ هَاتِ مِنْ كَذِبِ صَاحِبِكَ قُلْتُ وَ اللَّهِ مَا أَنَا بِكَذَّابٍ وَ لَا هُوَ وَ لَقَدْ أَخْبَرَنِي أَنَّكَ تَقْطَعُ يَدَيَّ وَ رِجْلَيَّ وَ لِسَانِي قَالَ إِذاً وَ اللَّهِ نُكَذِّبُهُ اقْطَعُوا يَدَيْهِ وَ رِجْلَيْهِ وَ أَخْرِجُوهُ
Then I entered to see Ubeydullah Bin Ziyad. He said, ‘Give me from the lies of your companion!’ I said, ‘By Allah-azwj! Neither am I with the lies nor is he-asws, and he-asws had informed me that you will be cutting my hand and my leg and my tongue’. He said, ‘Then, by Allah-azwj, we shall belie him-asws. Cut off his hand and his leg and expel him!’
فَلَمَّا حُمِلَ إِلَى أَهْلِهِ أَقْبَلَ يُحَدِّثُ النَّاسَ بِالْعَظَائِمِ وَ هُوَ يَقُولُ أَيُّهَا النَّاسُ سَلُونِي وَ إِنَّ لِلْقَوْمِ عِنْدِي طَلِبَةً لَمْ يَقْضُوهَا فَدَخَلَ رَجُلٌ عَلَى ابْنِ زِيَادٍ فَقَالَ لَهُ مَا صَنَعْتَ قَطَعْتَ يَدَيْهِ وَ رِجْلَيْهِ وَ هُوَ يُحَدِّثُ النَّاسَ بِالْعَظَائِمِ
When he was carried to his family, he went on to narrate to the people with great things, and he was saying, ‘O you people! Ask me, and for the people, there is the sought (answers) with me not having been given out!’ A man entered to see Ibn Ziyad and said to him, ‘What have you done! You cut off his hand, and his leg, and he is narrating to the people with the great things!’
قَالَ فَأَرْسَلَ إِلَيْهِ رُدُّوهُ وَ قَدِ انْتَهَى إِلَى بَابِهِ فَرَدُّوهُ فَأَمَرَ بِقَطْعِ يَدَيْهِ وَ رِجْلَيْهِ وَ لِسَانِهِ وَ أَمَرَ بِصَلْبِهِ.
He (the narrator) said, ‘He sent a message to him, ‘Return him!’ And he had ended to his door. They returned him. He ordered with cutting his hand, and his leg, and his tongue, and ordered with crucifying him’’.[173]
19- فض، كتاب الروضة قِيلَ كَانَ مَوْلَانَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- يَخْرُجُ مِنَ الْجَامِعِ بِالْكُوفَةِ فَيَجْلِسُ عِنْدَ مِيثَمٍ التَّمَّارِ رَضِيَ اللَّهُ عَنْهُ فَيُحَادِثُهُ فَيُقَالُ إِنَّهُ قَالَ لَهُ ذَاتَ يَوْمٍ أَ لَا أُبَشِّرُكَ يَا مِيثَمُ- فَقَالَ بِمَا ذَا يَا أَمِيرَ الْمُؤْمِنِينَ- قَالَ بِأَنَّكَ تَمُوتُ مَصْلُوباً فَقَالَ يَا مَوْلَايَ وَ أَنَا عَلَى فِطْرَةِ الْإِسْلَامِ قَالَ نَعَمْ
(The book) ‘Kitab Al Rowza’ –
‘It is said that out Master-asws Amir Al-Momineen Ali-asws Bin Abu Talib-asws came out from the central Masjid of Al-Kufa and he sat in with Meesam Al-Tammar, may Allah-azwj be Pleased with him. He-asws narrated to him. It is said he-asws said to him one day, ‘Shall I-asws give you glad tidings, O Meesam?’ He said, ‘With what is that O Amir Al-Momineen-asws?’ He-asws said: ‘You will be dying by crucifixion!’ He said, ‘O my Master-asws! And would I be upon the nature of Al-Islam?’ He-asws said: ‘Yes’.
ثُمَّ قَالَ لَهُ يَا مِيثَمُ تُرِيدُ أُرِيكَ الْمَوْضِعَ الَّذِي تُصْلَبُ فِيهِ وَ النَّخْلَةَ الَّتِي تُعَلَّقُ عَلَيْهَا وَ عَلَى جِذْعَتِهَا قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ-
Then he-asws said to him: ‘O Meesam! Do you want me-asws to show you the place which you will be crucified in, and the palm tree which you will be suspended upon, and upon its trunk?’ He said, ‘Yes, O Amir Al-Momineen-asws!’
فَجَاءَ بِهِ إِلَى رَحْبَةِ الصَّيَارِفِ وَ قَالَ لَهُ هَاهُنَا ثُمَّ أَرَاهُ نَخْلَةً قَالَ لَهُ عَلَى جِذْعِ هَذِهِ
He-asws came with him to the yard of the moneychangers and said to him: ‘Over here!’ Then he-asws showed him the palm tree. He-asws said to him: ‘Upon the trunk of this’.
فَمَا زَالَ مِيثَمٌ رَضِيَ اللَّهُ عَنْهُ يَتَعَاهَدُ تِلْكَ النَّخْلَةَ حَتَّى قُطِعَتْ وَ شُقَّتْ نِصْفَيْنِ فَسُقِّفَ بِالنِّصْفِ مِنْهَا وَ بَقِيَ النِّصْفُ الْآخَرُ فَمَا زَالَ يَتَعَاهَدُ النِّصْفَ وَ يُصَلِّي فِي ذَلِكَ الْمَوْضِعِ وَ يَقُولُ لِبَعْضِ جِيرَانِ الْمَوْضِعِ يَا فُلَانُ إِنِّي أُرِيدُ أَنْ أُجَاوِرَكَ عَنْ قَرِيبٍ فَأَحْسِنْ جِوَارِي
Meesam, may Allah-azwj be Pleased with him did not cease to look after than palm tree until it was cut and split into two halves, so half of it fell down and the other half remained. He did not cease to look after the half and praying Salat in that place, and he said to one of the neighbours of the place, ‘O so and so! I intend to be your neighbour very soon, so be a good neighbour to me’.
فَيَقُولُ ذَلِكَ الرَّجُلُ فِي نَفْسِهِ يُرِيدُ مِيثَمٌ أَنْ يَشْتَرِيَ دَاراً فِي جِوَارِي وَ لَا يَعْلَمُ مَا يُرِيدُ بِقَوْلِهِ حَتَّى قُبِضَ أَمِيرُ الْمُؤْمِنِينَ ع وَ ظَفَرَ مُعَاوِيَةُ وَ أَصْحَابُهُ وَ أُخِذَ مِيثَمٌ فِيمَنْ أُخِذَ وَ أَمَرَ مُعَاوِيَةُ بِصَلْبِهِ فَصُلِبَ عَلَى ذَلِكَ الْجِذْعِ فِي ذَلِكَ الْمَكَانِ
That man said within himself, ‘Meesam intends to acquire a house in my neighbourhood’. And he did not what he had meant by his words until Amir Al-Momineen-asws passed away, and Muawiya and his companions had won, and Meesam was seized among the ones who were seized, and Muawiya ordered with crucifying him. So, he was crucified upon that trunk, in that very place.
فَلَمَّا رَأَى ذَلِكَ الرَّجُلُ أَنَّ مِيثَماً قَدْ صُلِبَ فِي جِوَارِهِ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ ثُمَّ أَخْبَرَ النَّاسَ بِقِصَّةِ مِيثَمٍ وَ مَا قَالَهُ فِي حَيَاتِهِ وَ مَا زَالَ ذَلِكَ الرَّجُلُ وَ يَكْنُسُ تَحْتَ الْجِذْعِ وَ يُبَخِّرُهُ وَ يُصَلِّي عِنْدَهُ وَ يُكَرِّرُ الرَّحْمَةَ عَلَيْهِ رَضِيَ اللَّهُ عَنْهُ.
When the man saw that Meesam had been crucified in his neighbourhood, he said, ‘We are for Allah-azwj and are returning to Him-azwj!’ Then he informed the people with the story of Meesam and what he had said to him during his lifetime. And that man did not cease to sweep beneath the trunk and burning incense at it, and praying Salat at it, and repeating the Mercy to be upon him, may Allah-azwj be Please with him’’.[174]
20- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَمِعْتُ الْعَبْدَ الصَّالِحَ يَنْعَى إِلَى رَجُلٍ نَفْسَهُ فَقُلْتُ فِي نَفْسِي وَ إِنَّهُ لَيَعْلَمُ مَتَى يَمُوتُ الرَّجُلُ مِنْ شِيعَتِهِ فَالْتَفَتَ إِلَيَّ شِبْهَ الْمُغْضَبِ فَقَالَ يَا إِسْحَاقُ قَدْ كَانَ الرُّشَيْدُ الْهَجَرِيُّ- وَ كَانَ مِنَ الْمُسْتَضْعَفِينَ يَعْلَمُ عِلْمَ الْمَنَايَا وَ الْبَلَايَا وَ الْإِمَامُ أَوْلَى بِذَلِكَ
(The book) ‘Kashf Al Ghumma’ – From the evidence of Al Himeyri, from Is’haq Bin Ammar who said,
‘I heard the righteous servant (7th Imam-asws) give the news of death to a man himself-asws. I said within myself, ‘And he-asws knows when the man from his-asws Shias would be dying?’ He-asws turned to me-asws resembling the anger and said: ‘O Is’haq! Rusheyd Al-Hajary, and he was from the weak ones, knew the knowledge of the deaths and afflictions, and the Imam-asws is foremost with that.
يَا إِسْحَاقُ اصْنَعْ مَا أَنْتَ صَانِعٌ فَعُمُرُكَ قَدْ فَنِيَ وَ أَنْتَ تَمُوتُ إِلَى سَنَتَيْنِ وَ إِخْوَتُكَ وَ أَهْلُ بَيْتِكَ لَا يَلْبَثُونَ مِنْ بَعْدِكَ إِلَّا يَسِيراً حَتَّى تَفْتَرِقَ كَلِمَتُهُمْ وَ يَخُونَ بَعْضُهُمْ بَعْضاً وَ يَصِيرُونَ لِإِخْوَانِهِمْ وَ مَنْ يَعْرِفُهُمْ رَحْمَةً حَتَّى يَشْمَتَ بِهِمْ عَدُوُّهُمْ
O Is’haq! Do what you want to do for your life had perished, and you will be dying within two years, and your brothers and your family members will not be remaining from after you except a little, until their words will be divided and they would betray each other, and they would be going to their brethren and the ones they know as being merciful, until their enemies would gloat with them’.
قَالَ إِسْحَاقُ فَإِنِّي أَسْتَغْفِرُ اللَّهَ مِمَّا عَرَضَ فِي صَدْرِي فَلَمْ يَلْبَثْ إِسْحَاقُ بَعْدَ هَذَا الْمَجْلِسِ إِلَّا سَنَتَيْنِ حَتَّى مَاتَ ثُمَّ مَا ذَهَبَتِ الْأَيَّامُ حَتَّى قَامَ بَنُو عَمَّارٍ بِأَمْوَالِ النَّاسِ وَ أَفْلَسُوا أَقْبَحَ إِفْلَاسٍ رَآهُ النَّاسُ فَجَاءَ مَا قَالَ أَبُو الْحَسَنِ ع فِيهِمْ مَا غَادَرَ قَلِيلًا وَ لَا كَثِيراً.
Is’haq said, ‘I seek Forgiveness of Allah-azwj from what had presented in my chest’. Is’haq did not remain after this gathering except for two years until he died, then the days did not go by until the clan of Ammar stood with wealth of the people and they became bankrupt with an ugly bankruptcy the people had ever seen. So, it came (true) what Abu Al-Hassan-asws had said regarding them, neither departing from it a little nor more’’.[175]
21- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ.
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said to me: ‘What prevent Meesam, may Allah-azwj have Mercy on him, from the Taqeeya (dissimulation)?’ By Allah-azwj! He had known that this Verse had been Revealed regarding Ammar-ra and his-ra companions: except for the one coerced, and his heart is content with the Eman, [16:106]’’.[176]
22- ختص، الإختصاص جَعْفَرُ بْنُ الْحُسَيْنِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْجَارُودِ قَالَ: سَمِعْتُ الْقِنْوَا بِنْتَ الرُّشَيْدِ الْهَجَرِيِّ تَقُولُ قَالَ أَبِي يَا بُنَيَّةِ أَمِيتِي الْحَدِيثَ بِالْكِتْمَانِ وَ اجْعَلِي الْقَلْبَ مَسْكَنَ الْأَمَانَةِ
(The book) ‘Al Ikhtisaas’ – Ja’far Bin Al-Husayn, from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Usman Bin Isa, from Abu Al Jaroud who said,
‘I heard Al Qinou Bint Al Rusheyd Al-Hajary saying, ‘My father said, ‘O daughter! The Hadeeth dies with the concealment and make the heart to be a dwelling of the entrustment’.
وَ عَنْ قِنْوَا قَالَتْ قُلْتُ لِأَبِي مَا أَشَدَّ اجْتِهَادَكَ قَالَ يَا بُنَيَّةِ يَأْتِي قَوْمٌ بَعْدَنَا بَصَائِرُهُمْ فِي دِينِهِمْ أَفْضَلُ مِنِ اجْتِهَادِنَا.
And from Qinou, she said, ‘I said to my father, ‘How intense is your struggle’. He said, ‘O daughter! After us, a people will come, their insights in their religion would be better than our struggles’’.[177]
23- ختص، الإختصاص جَعْفَرٌ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْكَرِيمِ يَرْفَعُهُ إِلَى رُشَيْدٍ الْهَجَرِيِّ قَالَ: لَمَّا طَلَبَ زِيَادٌ أَبُو عُبَيْدِ اللَّهِ رُشَيْدَ الْهَجَرِيِّ اخْتَفَى رُشَيْدٌ فَجَاءَ ذَاتَ يَوْمٍ إِلَى أَبِي أَرَاكَةَ وَ هُوَ جَالِسٌ عَلَى بَابِهِ فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ فَدَخَلَ مَنْزِلَ أَبِي أَرَاكَةَ فَفَزِعَ لِذَلِكَ أَبُو أَرَاكَةَ وَ خَافَ فَقَامَ فَدَخَلَ فِي أَثَرِهِ فَقَالَ وَيْحَكَ قَتَلْتَنِي وَ أَيْتَمْتَ وُلْدِي وَ أَهْلَكْتَهُمْ
(The book) ‘Al Ikhtisaas’ – Ja’far, from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Mahboub, from Abdul Kareem, raising it to Rusheyd Al-Hajary who said,
‘When Ziyad Abu Ubeydullah sought Rusheyd Al-Hajary, Rusheyd hid. One day he came to my father Arakah, and he was seated at his door among a group of his companions. He entered the house of my father Arakah. Abu Arakah panicked at that and feared. He stood up and entered in his tracks. He said, ‘Woe be to you! You will get me killed and orphan my children and destroy them!’
قَالَ وَ مَا ذَاكَ قَالَ أَنْتَ مَطْلُوبٌ وَ جِئْتَ حَتَّى دَخَلْتَ دَارِي وَ قَدْ رَآكَ مَنْ كَانَ عِنْدِي فَقَالَ مَا رَآنِي أَحَدٌ مِنْهُمْ قَالَ وَ تَسْخَرُ بِي أَيْضاً فَأَخَذَهُ وَ شَدَّهُ كِتَافاً ثُمَّ أَدْخَلَهُ بَيْتاً وَ أَغْلَقَ عَلَيْهِ بَابَهُ ثُمَّ خَرَجَ إِلَى أَصْحَابِهِ
He said, ‘And why is that so?’ He said, ‘You are being sought, and you came until you entered my house, and the ones who were in my presence have seen you’. He said, ‘No one from them has seen me’. He said, ‘And you are mocking with me, as well!’ He grabbed him and tied his shoulders, then entered him into a room and closed the door upon him, then he came out to his companions.
فَقَالَ لَهُمْ إِنَّهُ خُيِّلَ إِلَيَّ أَنَّ رَجُلًا شَيْخاً قَدْ دَخَلَ دَارِي آنِفاً قَالُوا مَا رَأَيْنَا أَحَداً فَكَرَّرَ ذَلِكَ عَلَيْهِمْ كُلَّ ذَلِكَ يَقُولُونَ مَا رَأَيْنَا أَحَداً فَسَكَتَ عَنْهُمْ
He said to them, ‘It came into my thoughts that an old man had entered my house just now’. They said, ‘We have not seen anyone’. He repeated that to them, during all that they were saying, ‘We have not seen anyone’. So he was silent from them.
ثُمَّ إِنَّهُ تَخَوَّفَ أَنْ يَكُونَ قَدْ رَآهُ غَيْرُهُمْ فَذَهَبَ إِلَى مَجْلِسِ زِيَادٍ لِيَتَجَسَّسَ هَلْ يَذْكُرُونَهُ فَإِنْ هُمْ أَحَسُّوا بِذَلِكَ أَخْبَرَهُمْ أَنَّهُ عِنْدَهُ وَ دَفَعَهُ إِلَيْهِمْ فَسَلَّمَ عَلَى زِيَادٍ وَ قَعَدَ عِنْدَهُ وَ كَانَ الَّذِي بَيْنَهُمَا لَطِيفٌ
Then he feared that maybe someone else could have seen him, so he went to a gathering of Ziyad to investigate whether they were mentioning him, so if they were to sense that, he would inform them that he was with him and hand him over to them. He greeted unto Ziyad and sat in his presence, and there used to be kindness between the two.
قَالَ فَبَيْنَا هُوَ كَذَلِكَ إِذْ أَقْبَلَ الرُّشَيْدُ عَلَى بَغْلَةِ أَبِي أَرَاكَةَ مُقْبِلًا نَحْوَ مَجْلِسِ زِيَادٍ فَلَمَّا نَظَرَ إِلَيْهِ أَبُو أَرَاكَةَ تَغَيَّرَ وَجْهُهُ وَ أُسْقِطَ فِي يَدِهِ وَ أَيْقَنَ بِالْهَلَاكِ فَنَزَلَ رُشَيْدٌ عَنِ الْبَغْلَةِ وَ أَقْبَلَ إِلَى زِيَادٍ فَسَلَّمَ عَلَيْهِ فَقَامَ إِلَيْهِ زِيَادٌ فَاعْتَنَقَهُ فَقَبَّلَهُ ثُمَّ أَخَذَ يُسَائِلُهُ كَيْفَ قَدِمْتَ وَ كَيْفَ مَنْ خَلَّفْتَ وَ كَيْفَ كُنْتَ فِي مَسِيرِكَ
He (the narrator) said, ‘While he was like that when Al Rusheyd came upon a mule of Abu Arakah facing towards the gathering of Ziyad. When Abu Arakah looked at him, his face changed and fell into his hands, and he was certain of the death. Rusheyd descended from the mule and came to Ziyad. He greeted unto him. Ziyad stood up to him and hugged him and kissed him. Then he took to asking him, ‘How did you come?’ And ‘How are the ones left behind?’ And How were you in your journey?’
وَ أَخَذَ لِحْيَتَهُ ثُمَّ مَكَثَ هُنَيْهَةً ثُمَّ قَامَ فَذَهَبَ فَقَالَ أَبُو أَرَاكَةَ لِزِيَادٍ أَصْلَحَ اللَّهُ الْأَمِيرَ مَنْ هَذَا الشَّيْخُ قَالَ هَذَا أَخٌ مِنْ إِخْوَانِنَا مِنْ أَهْلِ الشَّامِ قَدِمَ عَلَيْنَا زَائِراً فَانْصَرَفَ أَبُو أَرَاكَةَ إِلَى مَنْزِلِهِ فَإِذَا رُشَيْدٌ بِالْبَيْتِ كَمَا تَرَكَهُ
And he held his beard, then remained for a while, then he stood up and went. Abu Arakah said to Ziyad, ‘May Allah-azwj Keep the Emir well! Who is this old man?’ He said, ‘This is a brother from our brethren from the people of Syrian. He arrived to us as a visitor’. Abu Arakah left to go to his house, and there was Rusheyd in his room like what he had left him.
فَقَالَ لَهُ أَبُو أَرَاكَةَ أَمَّا إِذَا كَانَ عِنْدَكَ مِنَ الْعِلْمِ كُلُّ مَا أَرَى فَاصْنَعْ مَا بَدَا لَكَ وَ ادْخُلْ عَلَيْنَا كَيْفَ شِئْتَ.
Abu Arakah said to him, ‘When there was in your possession such knowledge what I have seen, then do whatever comes to you, and you can enter to us howsoever you desire to’’.[178]
[1] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 1
[2] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 2
[3] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 3
[4] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 4
[5] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 5
[6] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 6
[7] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 7
[8] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 8
[9] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 9
[10] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 10
[11] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 11
[12] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 12 a
[13] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 12 b
[14] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 12 c
[15] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 12 d
[16] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 12 e
[17] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 13 a
[18] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 115 H 13 b
[19] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 1
[20] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 2
[21] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 3
[22] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 4
[23] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 5
[24] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 6
[25] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 7
[26] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 8
[27] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 9
[28] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 10
[29] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 11 a
[30] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 11 b
[31] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 11 c
[32] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 11 d
[33] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 11 e
[34] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 12
[35] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 13
[36] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 14
[37] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 15
[38] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 16
[39] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 17
[40] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 18
[41] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 116 H 19
[42] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 117 H 1 a
[43] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 117 H 1 b
[44] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 117 H 1 c
[45] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 1
[46] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 2
[47] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 3
[48] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 4
[49] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 5
[50] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 6
[51] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 7
[52] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 8
[53] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 9
[54] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 10
[55] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 11
[56] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 12
[57] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 13
[58] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 14
[59] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 15
[60] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 16
[61] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 17
[62] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 18
[63] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 19
[64] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 20
[65] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 21
[66] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 22
[67] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 23
[68] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 24
[69] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 25
[70] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1 / 26
[71] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1b / 1
[72] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1b / 2
[73] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1b / 3
[74] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 1b / 4
[75] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 2 / 1
[76] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 2 / 2
[77] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 2 / 3
[78] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 3
[79] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 4
[80] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 5
[81] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 6
[82] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 7
[83] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 8
[84] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 9
[85] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 10
[86] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 11
[87] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 12
[88] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 13
[89] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 14
[90] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 15
[91] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 16
[92] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 17
[93] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 18
[94] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 19
[95] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 20
[96] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 21
[97] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 22
[98] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 23
[99] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 24
[100] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 25
[101] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 118 H 26
[102] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 119 H 1
[103] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 119 H 2
[104] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 119 H 3
[105] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 1
[106] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 2
[107] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 3
[108] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 4
[109] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 5
[110] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 6
[111] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 7
[112] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 8
[113] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 9
[114] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 10
[115] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 11
[116] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 12
[117] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 13
[118] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 14
[119] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 15
[120] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 16
[121] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 17 a
[122] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 17 b
[123] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 18
[124] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 19
[125] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 20 a
[126] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 20 b
[127] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 20 c
[128] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 20 d
[129] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 21
[130] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 22
[131] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 23
[132] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 24
[133] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 25
[134] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 26
[135] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 27
[136] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 28
[137] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 29 a
[138] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 29 b
[139] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 30
[140] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 31 a
[141] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 31 b
[142] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 31 c
[143] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 31 d
[144] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 32
[145] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 33
[146] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 34
[147] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 120 H 35
[148] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 121 H 1
[149] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 121 H 2
[150] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 121 H 3 a
[151] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 121 H 3 b
[152] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 121 H 4
[153] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 121 H 5
[154] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 1
[155] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 2
[156] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 3
[157] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 4
[158] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 5
[159] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 6
[160] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 7 a
[161] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 7 b
[162] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 7 c
[163] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 8
[164] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 9
[165] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 10
[166] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 11
[167] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 12
[168] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 13
[169] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 14
[170] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 15
[171] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 16
[172] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 17
[173] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 18
[174] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 19
[175] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 20
[176] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 21
[177] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 22
[178] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen-asws, Ch 122 H 23