Volume 97
Part 1 out of 5
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
كتاب الجهاد
THE BOOK OF JIHAD
باب 73 وجوب الجهاد و فضله
CHAPTER 73 – OBLIGATION OF THE JIHAD AND ITS MERITS
الآيات البقرة وَ لا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْواتٌ بَلْ أَحْياءٌ وَ لكِنْ لا تَشْعُرُونَ
The Verses – (Surah) Al Baqarah: And do not be saying for the ones killed in the Way of Allah as dead ones; but they are alive, but you are not perceiving [2:154].
و قال تعالى وَ قاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقاتِلُونَكُمْ وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ
And the Exalted Said: And fight in the Way of Allah with those who fight with you, and do not be aggressive; surely Allah does not love the aggressors [2:190].
وَ اقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَ أَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ وَ الْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
And kill them wherever you find them; and Fitna (the strife) is more severe than the killing; [2:191].
و قال وَ قاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَ يَكُونَ الدِّينُ لِلَّهِ فَإِنِ انْتَهَوْا فَلا عُدْوانَ إِلَّا عَلَى الظَّالِمِينَ
And Said: And fight with them until there does not happen to be any Fitna (strife) and the Religion only happens to be for Allah. So if they do discontinue (Fitna), then there should not be hostility except upon the unjust ones [2:193].
و قال وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ
And Said: And from the people there is one who sells his self, seeking the Pleasure of Allah; and Allah is Affectionate with the servants [2:207].
و قال كُتِبَ عَلَيْكُمُ الْقِتالُ وَ هُوَ كُرْهٌ لَكُمْ وَ عَسى أَنْ تَكْرَهُوا شَيْئاً وَ هُوَ خَيْرٌ لَكُمْ وَ عَسى أَنْ تُحِبُّوا شَيْئاً وَ هُوَ شَرٌّ لَكُمْ وَ اللَّهُ يَعْلَمُ وَ أَنْتُمْ لا تَعْلَمُونَ
And Said: Fighting is enjoined upon you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah Knows, while you do not Know [2:216].
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ الَّذِينَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ أُولئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ
And the Exalted Said: Those who believed and those who emigrated and fought in the Way of Allah, they are hoping for the Mercy of Allah; [2:218].
و قال تعالى وَ قاتِلُوا فِي سَبِيلِ اللَّهِ وَ اعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
And the Exalted Said: And fight in the Way of Allah, and know that Allah is Hearing, Knowing [2:244].
و قال تعالى قالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَ اللَّهُ مَعَ الصَّابِرِينَ
And the Exalted Said: Those who were thinking that they would be meeting Allah said, ‘How many times a small group has overcome a numerous group by the Permission of Allah, and Allah is with the patient ones [2:249].
و قال تعالى وَ لَوْ لا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَ لكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعالَمِينَ
And the Exalted Said: and had it not been for Allah Repelling the people, some with the others, the earth would be corrupted, but, Allah is with Grace upon the worlds [2:251].
و قال تعالى لا إِكْراهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِ
And the Exalted Said: There is no compulsion in the Religion; the right way has been clarified from the error. [2:256].
آل عمران و قال تعالى أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَ لَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جاهَدُوا مِنْكُمْ وَ يَعْلَمَ الصَّابِرِينَ
(Surah) Aal-e-Imran-as: And the Exalted Said: Do you reckon that you would be entering the Paradise when Allah has not yet (Made) Known those who strive hard from among you, and (Made) Known the patient ones? [3:142].
و قال وَ كَأَيِّنْ مِنْ نَبِيٍّ قاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَما وَهَنُوا لِما أَصابَهُمْ فِي سَبِيلِ اللَّهِ وَ ما ضَعُفُوا وَ مَا اسْتَكانُوا وَ اللَّهُ يُحِبُّ الصَّابِرِينَ
And Said: And how many a Prophet has fought with whom were many battalions; so they did not languish due to what befell them in the Way of Allah, nor did they weaken, nor did they give up; and Allah Loves the patient [3:146].
وَ ما كانَ قَوْلَهُمْ إِلَّا أَنْ قالُوا رَبَّنَا اغْفِرْ لَنا ذُنُوبَنا وَ إِسْرافَنا فِي أَمْرِنا وَ ثَبِّتْ أَقْدامَنا وَ انْصُرْنا عَلَى الْقَوْمِ الْكافِرِينَ
And it was not their saying except that they were saying, ‘Our Lord! Forgive our sins and our extravagance in our affairs, and Affirm our feet and Help us against the Kafir people [3:147].
فَآتاهُمُ اللَّهُ ثَوابَ الدُّنْيا وَ حُسْنَ ثَوابِ الْآخِرَةِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ
So Allah Gave them Rewards of the world and excellent Rewards of the Hereafter; and Allah Loves the good doers [3:148].
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ كَفَرُوا وَ قالُوا لِإِخْوانِهِمْ إِذا ضَرَبُوا فِي الْأَرْضِ أَوْ كانُوا غُزًّى لَوْ كانُوا عِنْدَنا ما ماتُوا وَ ما قُتِلُوا لِيَجْعَلَ اللَّهُ ذلِكَ حَسْرَةً فِي قُلُوبِهِمْ وَ اللَّهُ يُحْيِي وَ يُمِيتُ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ
And the Exalted Said: O you who believe! Do not become like those who are committing Kufr and are saying to the brethren whenever they travel in the land (for trade) or were in a military expedition, ‘If only they were with us, they would not have died and would not have been killed’, so Allah Caused that to be a regret in their hearts; and Allah Causes to live and die and Allah Sees what you are doing [3:156].
وَ لَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَ رَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ
And whether you are slain in the Way of Allah or you die, Forgiveness from Allah and Mercy is better than what they are amassing [3:157].
وَ لَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ
And whether you die or you are killed, it is to Allah you shall be Gathered [3:158].
و قال تعالى وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ
And the Exalted Said: And do not reckon those who are killed in Allah’s Way as dead; but, they are alive being sustained in the Presence of their Lord [3:169].
فَرِحِينَ بِما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ وَ يَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
Rejoicing in what Allah has Given them from His Grace and they are receiving glad tidings of those whom have yet to join them from the ones they left behind. There would neither be fear upon them nor would they be grieving [3:170].
يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ وَ أَنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ
They would be receiving glad tidings of the Bounties from Allah and Grace, and that Allah will not waste the Recompense of the Momineen [3:171].
و قال تعالى فَالَّذِينَ هاجَرُوا وَ أُخْرِجُوا مِنْ دِيارِهِمْ وَ أُوذُوا فِي سَبِيلِي وَ قاتَلُوا وَ قُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئاتِهِمْ وَ لَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ ثَواباً مِنْ عِنْدِ اللَّهِ وَ اللَّهُ عِنْدَهُ حُسْنُ الثَّوابِ
And the Exalted Said: so those who emigrated and were expelled from their homes and were persecuted in My Way and they fought and were killed, I will Cover their evils deeds from them and will Enter them into Gardens beneath which the rivers flow, as a Reward from the Presence of Allah; and Allah, with Him is the excellent Reward [3:195].
النساء يا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانْفِرُوا ثُباتٍ أَوِ انْفِرُوا جَمِيعاً
(Surah) Al Nisaa: O you who believe! Take your precaution, then go forth in detachments or go forth altogether [4:71].
و قال تعالى فَلْيُقاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَياةَ الدُّنْيا بِالْآخِرَةِ وَ مَنْ يُقاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْراً عَظِيماً
And the Exalted Said: So let them fight in the Way of Allah, those who are selling the life of the world for the Hereafter; and the one who fights in the Way of Allah, whether he is killed or overcomes, We will soon be Granting him a great Recompense [4:74].
إلى قوله الَّذِينَ آمَنُوا يُقاتِلُونَ فِي سَبِيلِ اللَّهِ وَ الَّذِينَ كَفَرُوا يُقاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقاتِلُوا أَوْلِياءَ الشَّيْطانِ إِنَّ كَيْدَ الشَّيْطانِ كانَ ضَعِيفاً
Up to His-azwj Words: Those who believe are fighting in the Way of Allah, and those who are disbelieving are fighting in the way of the tyrant. Therefore fight the friends of the Satan, surely the strategy of the Satan would always be weak [4:76].
و قال تعالى لا يَسْتَوِي الْقاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَ الْمُجاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ فَضَّلَ اللَّهُ الْمُجاهِدِينَ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ عَلَى الْقاعِدِينَ دَرَجَةً وَ كُلًّا وَعَدَ اللَّهُ الْحُسْنى وَ فَضَّلَ اللَّهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً
And the Exalted Said: They are not equal, the ones from the Momineen sitting back, apart from the ones with injuries, and the fighters in the Way of Allah with their wealth and their selves. Allah Merited the fighters with their wealth and their selves over the ones sitting back, by a level; and to each Allah has Promised good; and Allah Merited the fighters over the ones sitting back by a mighty Recompense [4:95].
دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً وَ كانَ اللَّهُ غَفُوراً رَحِيماً
(High) Levels from Him and Forgiveness and Mercy, and Allah was always Forgiving, Merciful [4:96].
المائدة وَ جاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
(Surah) Al Maidah: O you who believe! Fear Allah and seek the intermediary to Him and strive hard in His Way, perhaps you would be successful [5:35].
و قال تعالى يُجاهِدُونَ فِي سَبِيلِ اللَّهِ وَ لا يَخافُونَ لَوْمَةَ لائِمٍ
And the Exalted Said: They would be fighting in the Way of Allah and they would not be fearing accusations of an accuser [5:54].
الأنفال وَ مَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ
(Surah) Al Anfaal: and the victory is not except from the Presence of Allah, surely Allah is Mighty, Wise [8:10].
و قال سبحانه فَلَمْ تَقْتُلُوهُمْ وَ لكِنَّ اللَّهَ قَتَلَهُمْ وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى
And the Glorious Said: So you did not kill them but Allah Killed them, and you did not throw when you threw, but Allah Threw, [8:17].
و قال تعالى وَ قاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَ يَكُونَ الدِّينُ كُلُّهُ لِلَّهِ فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ بِما يَعْمَلُونَ بَصِيرٌ
And the Exalted Said: And fight them until Fitna (strife) does not happen and the Religion, all of it happens to be for Allah. So if they desist, then Allah Sees what they are doing [8:39].
التوبة قاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَ يُخْزِهِمْ وَ يَنْصُرْكُمْ عَلَيْهِمْ وَ يَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ
(Surah) Al Tawbah: Fight them, Allah will Punish them by your hands and Humiliate them and Help you against them, and He would Heal the chests of a Momineen people [9:14].
وَ يُذْهِبْ غَيْظَ قُلُوبِهِمْ وَ يَتُوبُ اللَّهُ عَلى مَنْ يَشاءُ وَ اللَّهُ عَلِيمٌ حَكِيمٌ
And he would Remove the rage of their hearts; and Allah Turns (Mercifully) to whoever He so Desires to, and Allah is Knowing, Wise [9:15].
و قال تعالى أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
And the Exalted Said: Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? They are not equal in the Presence of Allah; and Allah does not Guide the unjust people [9:19].
الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ
Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. These, they are the achievers [9:20].
يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فِيها نَعِيمٌ مُقِيمٌ خالِدِينَ فِيها أَبَداً إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ
Their Lord Gives them Glad Tidings of Mercy from Him and Pleasure, and Gardens for them wherein is everlasting Bliss [9:21] Abiding therein for ever; surely Allah, in His Presence is a Mighty Recompense [9:22].
و قال تعالى وَ قاتِلُوا الْمُشْرِكِينَ كَافَّةً كَما يُقاتِلُونَكُمْ كَافَّةً
And the Exalted Said: and fight the Polytheists altogether just as they are fighting you altogether; [9:36].
و قال سبحانه يا أَيُّهَا الَّذِينَ آمَنُوا ما لَكُمْ إِذا قِيلَ لَكُمُ انْفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ أَ رَضِيتُمْ بِالْحَياةِ الدُّنْيا مِنَ الْآخِرَةِ فَما مَتاعُ الْحَياةِ الدُّنْيا فِي الْآخِرَةِ إِلَّا قَلِيلٌ
And the Glorious Said: O you who believe! What is the matter with you when it is said to you: ‘Advance in the Way of Allah’, you cling heavily to the earth? Are you pleased with the life of the world rather than the Hereafter? So what is provision of the life of the world compared to the Hereafter except for a little? [9:38].
إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ عَذاباً أَلِيماً وَ يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ وَ لا تَضُرُّوهُ شَيْئاً وَ اللَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ
If you do not advance, He will Punish you with a painful Punishment and He will Replace you with a people other than you, and you will not (be able to) Harm him of anything; and Allah is Able upon all things [9:39].
إلى قوله تعالى انْفِرُوا خِفافاً وَ ثِقالًا وَ جاهِدُوا بِأَمْوالِكُمْ وَ أَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
Up to His-azwj Words: Advance lightly and heavily, and fight with your wealth and your selves in the Way of Allah; that would be better for you if you were knowing [9:41].
إلى قوله سبحانه قُلْ هَلْ تَرَبَّصُونَ بِنا إِلَّا إِحْدَى الْحُسْنَيَيْنِ وَ نَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمُ اللَّهُ بِعَذابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينا فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ
Up to Words of the Glorious: Say: ‘Are you waiting with us except for one of the two excellent things? And we are waiting with you that Allah would Afflict you with a Punishment from Him or by our hands. Therefore wait, we (too) are waiting along with you’ [9:52].
إلى قوله تعالى فَرِحَ الْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلافَ رَسُولِ اللَّهِ وَ كَرِهُوا أَنْ يُجاهِدُوا بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَ قالُوا لا تَنْفِرُوا فِي الْحَرِّ قُلْ نارُ جَهَنَّمَ أَشَدُّ حَرًّا لَوْ كانُوا يَفْقَهُونَ
Up to Words of Exalted: Those who stayed behind rejoiced with their sitting back from Rasool-Allah and they were unwilling to fight with their wealth and their selves in the Way of Allah, and they said, ‘We will not go out in the heat’. Say: ‘The Fire of Hell is more intense in heat’, if they had been pondering [9:81].
إلى قوله تعالى لكِنِ الرَّسُولُ وَ الَّذِينَ آمَنُوا مَعَهُ جاهَدُوا بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ وَ أُولئِكَ لَهُمُ الْخَيْراتُ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
Up to Words of the Exalted: But the Rasool and those who are believing in him are striving with their wealth and their selves. Those, for them would be the good things, and those, they are the successful ones [9:88].
أَعَدَّ اللَّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها ذلِكَ الْفَوْزُ الْعَظِيمُ
Allah has Prepared for them Gardens beneath which the rivers flow, to abide therein eternally; that is the mighty achievement [9:89].
و قال تعالى إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فِي التَّوْراةِ وَ الْإِنْجِيلِ وَ الْقُرْآنِ وَ مَنْ أَوْفى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بايَعْتُمْ بِهِ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
And the Exalted Said: Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, being a binding Promise upon Him in the Torah, and the Evangel and the Quran; and who would be more loyal with his promise than Allah? Therefore receive glad tidings with your sale, which you have sold for, and that, it is the mighty achievement [9:111].
التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِينَ
The penitent, the worshippers, the praisers, the wanderers, the Ruku performers, the Sajdah performers, the enjoiners of good and the forbidders from evil, the preservers of the Limits of Allah; and give glad tidings to the Momineen [9:112].
إلى قوله سبحانه ما كانَ لِأَهْلِ الْمَدِينَةِ وَ مَنْ حَوْلَهُمْ مِنَ الْأَعْرابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ وَ لا يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَ لا نَصَبٌ وَ لا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَ لا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفَّارَ وَ لا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ إِنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
Up to Words of the Glorious: It was not for the people of Al Medina and those around them from the Bedouins, to stay behind from Rasool-Allah, nor should they be desiring their own selves over his self. That is because they would neither be hit by thirst, nor fatigue, nor hunger in the Way of Allah, nor be treading a path enraging the Kafirs, nor attaining an injury from an enemy, except it would be Written for them as a righteous deed; surely Allah does not Waste a Recompense of the good doers [9:120].
وَ لا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَ لا كَبِيرَةً وَ لا يَقْطَعُونَ وادِياً إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ ما كانُوا يَعْمَلُونَ
Nor would they be spending an expenditure, small or big, nor traverse a valley, except it would be Written for them for Allah to Recompense them goodly for what they had been doing [9:121].
وَ ما كانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
And it was not for the Momineen to go forth altogether, so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122].
يا أَيُّهَا الَّذِينَ آمَنُوا قاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَ لْيَجِدُوا فِيكُمْ غِلْظَةً وَ اعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
O you who believe! Fight those of the Kafirs who are near to you and let them find harshness in you all, and know that Allah is with the pious [9:123].
الحج أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَ إِنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ
(Surah) Hajj: 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].
الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَ لَوْ لا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوامِعُ وَ بِيَعٌ وَ صَلَواتٌ وَ مَساجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيراً وَ لَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
Those who are expelled from their homes without right only because they are saying, ‘Our Lord is Allah’. And if Allah does not Repel the people, some of them by the others, the Monasteries and Churches, and Synagogues and Masjid would have been demolished, wherein the Name of Allah is mentioned a lot. And Allah will Help the one who Helps him, surely Allah is Strong, Mighty [22:40].
العنكبوت وَ مَنْ جاهَدَ فَإِنَّما يُجاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعالَمِينَ
And one who strives, so he rather strives for himself. Surely, Allah is needless of the worlds [29:6].
محمد ذلِكَ وَ لَوْ يَشاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَ لكِنْ لِيَبْلُوَا بَعْضَكُمْ بِبَعْضٍ وَ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمالَهُمْ
(Surah) Muhammad-saww: That (shall be so), and if Allah so Desires He would Take Retribution from them, but He Tries some with others. And those who are killed in the Way of Allah, their deeds will never be lost [47:4].
سَيَهْدِيهِمْ وَ يُصْلِحُ بالَهُمْ وَ يُدْخِلُهُمُ الْجَنَّةَ عَرَّفَها لَهُمْ
He will be Guiding them and He will Correct their state [47:5] And Enter them into the Paradise, having Introduced it to them (before) [47:6].
يا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَ يُثَبِّتْ أَقْدامَكُمْ
O you those who believe! If you help (the Cause of) Allah, He will Help you and Affirm your feet [47:7].
و قال تعالى فَإِذا أُنْزِلَتْ سُورَةٌ مُحْكَمَةٌ وَ ذُكِرَ فِيهَا الْقِتالُ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يَنْظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ فَأَوْلى لَهُمْ طاعَةٌ وَ قَوْلٌ مَعْرُوفٌ
And the Exalted: But when a Decisive Chapter is Revealed, and fighting is mentioned therein, you see those in whose hearts is a disease looking at you with the look of one fainting from the death. Woe unto them! [47:20] Obedience and a gentle word (is better), [47:21].
و قال وَ لَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجاهِدِينَ مِنْكُمْ وَ الصَّابِرِينَ وَ نَبْلُوَا أَخْبارَكُمْ
And said: And We will Test you until We Make known the striving ones from you and the patient ones, and We Test your affairs [47:31].
و قال تعالى فَلا تَهِنُوا وَ تَدْعُوا إِلَى السَّلْمِ وَ أَنْتُمُ الْأَعْلَوْنَ وَ اللَّهُ مَعَكُمْ وَ لَنْ يَتِرَكُمْ أَعْمالَكُمْ
If He does Ask you for it and Press you, you would be stingy and your spite would come out [47:37].
الفتح وَ لِلَّهِ جُنُودُ السَّماواتِ وَ الْأَرْضِ وَ كانَ اللَّهُ عَلِيماً حَكِيماً
(Surah) Al Fatah: and for Allah are the armies of the skies and the earth, and Allah was always Knowing, Wise [48:4].
الحجرات إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رَسُولِهِ ثُمَّ لَمْ يَرْتابُوا وَ جاهَدُوا بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ أُولئِكَ هُمُ الصَّادِقُونَ
(Surah) Al Hujuraat: But rather, the Momineen are those who believe in Allah and His Rasool, then they do not doubt, and they strive with their wealth and their selves in the Way of Allah. Those, they are the truthful [49:15].
الصف إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيانٌ مَرْصُوصٌ
(Surah) Al Saff: Surely, Allah loves those who fight in His Way in rows as if they were like a solid structure [61:4].
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلى تِجارَةٍ تُنْجِيكُمْ مِنْ عَذابٍ أَلِيمٍ
And the Exalted Said: O you those who believe! Shall I point you upon a trade rescuing you from a painful Punishment? [61:10].
تُؤْمِنُونَ بِاللَّهِ وَ رَسُولِهِ وَ تُجاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوالِكُمْ وَ أَنْفُسِكُمْ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
You should believe in Allah and His Rasool, and struggle in the Way of Allah with your wealth and your selves. That is better for you if only you knew [61:11].
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَ يُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ مَساكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ذلِكَ الْفَوْزُ الْعَظِيمُ
He will Forgive your sins for you and Enter you into Gardens beneath which the rivers flow, and goodly dwellings in the Gardens of perpetuity. That is the mighty success [61:12].
وَ أُخْرى تُحِبُّونَها نَصْرٌ مِنَ اللَّهِ وَ فَتْحٌ قَرِيبٌ وَ بَشِّرِ الْمُؤْمِنِينَ
And another thing you love – Help from Allah and a near victory. And give glad tidings to the Momineen [61:13].
يا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصارَ اللَّهِ كَما قالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوارِيِّينَ مَنْ أَنْصارِي إِلَى اللَّهِ قالَ الْحَوارِيُّونَ نَحْنُ أَنْصارُ اللَّهِ فَآمَنَتْ طائِفَةٌ مِنْ بَنِي إِسْرائِيلَ وَ كَفَرَتْ طائِفَةٌ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلى عَدُوِّهِمْ فَأَصْبَحُوا ظاهِرِينَ.
O you those who believe! Become helpers of Allah, just as Isa Ibn Maryam said to the disciples: ‘Who are my helpers to Allah?’ The disciples said, ‘We are helpers of Allah!’ Then a party from the Children of Israel believed, and a party committed Kufr, so We Aided those who believed against their enemies, and they became prevalent [61:14].
1- الْهِدَايَةُ الْجِهَادُ فَرِيضَةٌ وَاجِبَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَى خَلْقِهِ بِالنَّفْسِ وَ الْمَالِ مَعَ إِمَامٍ عَادِلٍ فَمَنْ لَمْ يَقْدِرْ عَلَى الْجِهَادِ مَعَهُ بِالنَّفْسِ وَ الْمَالِ فَلْيُخْرِجْ بِمَالِهِ مَنْ يُجَاهِدُ عَنْهُ وَ مَنْ لَمْ يَقْدِرْ عَلَى الْمَالِ وَ كَانَ قَوِيّاً لَيْسَتْ لَهُ عِلَّةٌ تَمْنَعُهُ فَعَلَيْهِ أَنْ يُجَاهِدَ بِنَفْسِهِ
(The book) ‘Al Hidaya’ –
‘Jihad is a mandatory obligation from Allah-azwj Mighty and Majestic upon His-azwj creatures, with the selves and the wealth with a Just Imam-asws. The one who is not able upon the Jihad with him-asws with the self and the wealth, let him extract his wealth for the one who can do Jihad on his behalf, and the one who is not able upon the wealth and he was strength, not having an illness for him preventing him, upon him is to do Jihad with his self.
وَ الْجِهَادُ عَلَى أَرْبَعَةِ أَوْجُهٍ فَجِهَادَانِ فَرْضٌ وَ جِهَادٌ سُنَّةٌ لَا يُقَامُ إِلَّا مَعَ فَرْضٍ وَ جِهَادٌ سُنَّةٌ
And the Jihad is based upon four aspects – two Jihads are obligatory, and a Sunnah Jihad not standing except with an obligation, and a Sunnah Jihad.
فَأَمَّا أَحَدُ الْفَرْضَيْنِ فَمُجَاهَدَةُ نَفْسِهِ عَنْ مَعَاصِي اللَّهِ وَ هُوَ مِنْ أَعْظَمِ الْجِهَادِ وَ مُجَاهَدَةُ الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ فَرْضٌ
As for one of the two obligatory (Jihads), it is fighting his own self from disobeying Allah-azwj, and it is mightiest of the Jihad; and fighting the Kafirs who are around you is an obligation.
وَ أَمَّا الْجِهَادُ الَّذِي هُوَ سُنَّةٌ لَا يُقَامُ إِلَّا مَعَ فَرْضٍ فَإِنَّ مُجَاهَدَةَ الْعَدُوِّ فَرْضٌ عَلَى جَمِيعِ الْأُمَّةِ وَ لَوْ تَرَكَتِ الْجِهَادَ لَأَتَاهُمُ الْعَذَابُ وَ هَذَا هُوَ مِنْ عَذَابِ الْأُمَّةِ وَ هُوَ سُنَّةٌ عَلَى الْإِمَامِ أَنْ يَأْتِيَ الْعَدُوَّ مَعَ الْأُمَّةِ فَيُجَاهِدَهُمْ
As for the Jihad which is Sunnah, not standing except with an obligation, so fighting the enemy is an obligation upon the entire community, and if the Jihad is neglects the punishment will come to them, and this is from punishment of the community, and it is Sunnah upon the Imam-asws that he-asws goes to the enemy with the community and fights them.
وَ أَمَّا الْجِهَادُ الَّذِي هُوَ سُنَّةٌ فَكُلُّ سُنَّةٍ أَقَامَهَا الرَّجُلُ وَ جَاهَدَ فِي إِقَامَتِهَا وَ بُلُوغِهَا وَ إِحْيَائِهَا فَالْعَمَلُ وَ السَّعْيُ فِيهَا مِنْ أَفْضَلِ الْأَعْمَالِ لِأَنَّهُ إِحْيَاءُ سُنَّةٍ.
And as for the Jihad which is Sunnah, it is every Sunnah the man establishes, and fights in establishing it, and delivering it, and reviving it. The work and the striving in it, is from the best of the deeds because it revives the Sunnah’’.[1]
وَ قَالَ النَّبِيُّ ص مَنْ سَنَّ سُنَّةً حَسَنَةً فَلَهُ أَجْرُهَا وَ أَجْرُ مَنْ عَمِلُوهَا مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ أُجُورِهِمْ شَيْءٌ.
And the Prophet-saww said: ‘One who established a good Sunnah for him is its Reward of the one who works it from without there being any reduction of anything from their Rewards’’.[2]
وَ قَدْ رُوِيَ أَنَّ الْكَادَّ عَلَى عِيَالِهِ مِنْ حَلَالٍ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ.
And it has been reported that the striver for his dependants from Permissible means is like the fighter in the way of Allah-azwj’’.[3]
وَ رُوِيَ أَنَّ جِهَادَ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ.
And it is reported that Jihad of the woman is being a good wife’’.[4]
وَ رُوِيَ أَنَّ الْحَجَّ جِهَادُ كُلِّ ضَعِيفٍ.
And it is reported that the Hajj is a Jihad of every weak one’.[5]
2- نَهْجُ الْبَلَاغَةِ، مِنْ خُطْبَةٍ لِأَمِيرِ الْمُؤْمِنِينَ ع أَمَّا بَعْدُ فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ فَتَحَهُ اللَّهُ لِخَاصَّةِ أَوْلِيَائِهِ وَ هُوَ لِبَاسُ التَّقْوَى وَ دِرْعُ اللَّهِ الْحَصِينَةُ وَ جُنَّتُهُ الْوَثِيقَةُ
(The book) ‘Nahj Al Balagah’ –
‘From a sermon of Amir Al-Momineen-asws: ‘As for after, the Jihad is a door from the doors of the Paradise Allah-azwj the Exalted has Opened it for His-azwj special friends, and it is an apparent of piety, and the fortified armour of Allah-azwj, and his trustworthy shield.
فَمَنْ تَرَكَهُ رَغْبَةً عَنْهُ أَلْبَسَهُ اللَّهُ ثَوْبَ الذُّلِّ وَ شَمْلَةَ الْبَلَاءِ وَ دُيِّثَ بِالصَّغَارِ وَ الْقَمَاءِ- وَ ضُرِبَ عَلَى قَلْبِهِ بِالْأَسْدَادِ وَ أُدِيلَ الْحَقُّ مِنْهُ بِتَضْيِيعِ الْجِهَادِ وَ سِيمَ الْخَسْفَ وَ مُنِعَ النَّصَفَ.
The one who neglects it, Allah-azwj would Clothe him with the apparel of disgrace, and Cover him with the afflictions, and Make him suffer with the humiliation and the scorn, and Strike the clogging upon this heart, and remove the truth from him due to his wasting the Jihad, and the ignominy covers him and he is prevented the fairness’’.[6]
3 لي، الأمالي للصدوق عَلِيُّ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَإِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَخْرُجُ مِنْ أَعْلَاهَا الْحُلَلُ وَ مِنْ أَسْفَلِهَا خَيْلٌ بُلْقٌ مُسْرَجَةٌ مُلْجَمَةٌ ذَوَاتُ أَجْنِحَةٍ لَا تَرُوثُ وَ لَا تَبُولُ فَيَرْكَبُهَا أَوْلِيَاءُ اللَّهِ فَتَطِيرُ بِهِمْ فِي الْجَنَّةِ حَيْثُ شَاءُوا
(The book) ‘Al Amaali’ of Al Sadouq – Ali Bin Isa, from Ali Bin Muhammad Majaylawiya, from Al Barqy, from his father, from Al-Husayn Bin Ulwan, from Amro Bin Sabit,
‘From Zayd son of Ali (Bin Al-Husayn-asws), from his grandfather-asws having said: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws said: ‘In the Paradise there is a tree, rom which garments emerge from its top, and from its bottom emerge saddled and bridled dappled horses with wings come forth. They neither defecate nor urinate. The friends of Allah will ride them, and they will fly with them in the Paradise wherever they wish.
فَيَقُولُ الَّذِي أَسْفَلَ مِنْهُمْ يَا رَبَّنَا مَا بَلَغَ بِعِبَادِكَ هَذِهِ الْكَرَامَةَ
Then, those who are at a lower rank will say, ‘O Our Lord-azwj! What led Your-azwj servants to attain this prestige?’
فَيَقُولُ اللَّهُ جَلَّ جَلَالُهُ إِنَّهُمْ كَانُوا يَقُومُونَ اللَّيْلَ وَ لَا يَنَامُونَ وَ يَصُومُونَ النَّهَارَ وَ لَا يَأْكُلُونَ وَ يُجَاهِدُونَ الْعَدُوَّ وَ لَا يَجْبُنُونَ وَ يَتَصَدَّقُونَ وَ لَا يَبْخَلُونَ.
Allah-azwj, Majestic is His-azwj Majesty will Say: “They used to stand in Salat at night and not sleep, fasted during the day and did not eat, strived against the enemy and did not show cowardice, and gave charity without being miserly!”’[7]
4- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَشْرَفُ الْمَوْتِ قَتْلُ الشَّهَادَةِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Noblest of the deaths is being killed as a martyr’’.[8]
5- لي، الأمالي للصدوق بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ جَبْرَئِيلَ ع أَخْبَرَنِي بِأَمْرٍ قَرَّتْ بِهِ عَيْنِي وَ فَرِحَ بِهِ قَلْبِي قَالَ يَا مُحَمَّدُ مَنْ غَزَا غَزْوَةً فِي سَبِيلِ اللَّهِ مِنْ أُمَّتِكَ فَمَا أَصَابَتْهُ قَطْرَةٌ مِنَ السَّمَاءِ أَوْ صُدَاعٌ إِلَّا كَانَتْ لَهُ شَهَادَةً يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Amaali’ of Al Sadouq – By the previous chain from Al Barqy, from his father, from Wahb Bin Wahb,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as informed me with a matter my-saww eyes were delighted by it and my-saww heart was relieved by it! He-as said: ‘O Muhammad-saww! One from your-saww community who goes out for battle in the way of Allah-azwj, a drop from the sky will not hit him, or headache except for him would be (status of) martyrdom on the Day of Qiyamah!’’[9]
6- لي، الأمالي للصدوق وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْجَنَّةِ بَابٌ يُقَالُ لَهُ بَابُ الْمُجَاهِدِينَ يَمْضُونَ إِلَيْهِ فَإِذَا هُوَ مَفْتُوحٌ وَ هُمْ مُتَقَلِّدُونَ سُيُوفَهُمْ وَ الْجَمْعُ فِي الْمَوْقِفِ وَ الْمَلَائِكَةُ تُرَحِّبُ بِهِمْ
(The book) ‘Al Amaali’ of Al Sadouq, and by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘For the Paradise there is a door called ‘The door of Mujahideen’ (holy fighters). They will be coming to it and behold, it will be open, and they will be collared with their swords, and the ones gathered in the pausing and the Angels will be welcoming them.
فَمَنْ تَرَكَ الْجِهَادَ أَلْبَسَهُ اللَّهُ ذُلًّا فِي نَفْسِهِ وَ فَقْراً فِي مَعِيشَتِهِ وَ مَحْقاً فِي دِينِهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعَزَّ أُمَّتِي بِسَنَابِكِ خَيْلِهَا وَ مَرَاكِزِ رِمَاحِهَا.
The one who neglects the Jihad, Allah-azwj will Clothe him with the disgrace regarding himself and poverty in his livelihood, and deterioration in his religion. Allah-azwj Blessed and Exalted has Granted honour to my-saww community with the hooves of their horses and tips of their spears!’’[10]
7- لي، الأمالي للصدوق بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ بَلَّغَ رِسَالَةَ غَازٍ كَانَ كَمَنْ أَعْتَقَ رَقَبَةً وَ هُوَ شَرِيكُهُ فِي بَابِ غَزْوَتِهِ.
(The book) ‘Al Amaali’ of Al Sadouq, by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘One who delivers a message to a fighter would be like the one who has freed a neck (slave), and he would participate with him in his participation of the battle’’.[11]
8- ثو، ثواب الأعمال ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خُيُولُ الْغُزَاةِ هِيَ خُيُولُهُمْ فِي الْجَنَّةِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mugheira, from his grandfather, from his grandfather, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The horses of the fighter, these are their horses in the Paradise!’’[12]
9- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي هَمَّامٍ عَنْ مُحَمَّدِ بْنِ غَزْوَانَ عَنِ السَّكُونِيِ مِثْلَهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Abu Hammam, from Muhammad Bin Gazwan, from Al Sakuni – similar to it.[13]
10- ثو، ثواب الأعمال لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْخَيْرُ كُلُّهُ فِي السَّيْفِ وَ تَحْتَ ظِلِّ السَّيْفِ وَ لَا يُقِيمُ النَّاسَ إِلَّا السَّيْفُ وَ السُّيُوفُ مَقَالِيدُ الْجَنَّةِ وَ النَّارِ.
(The books) ‘Sawaab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Umar Bin Aban,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The goodness, all of it is in the sword and beneath the shade of the sword, and nothing can correct the people except the sword, and the swords are the keys of Paradise and the Hellfire!’’[14]
11- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: الْقَتْلُ قَتْلَانِ قَتْلُ كَفَّارَةٍ وَ قَتْلُ دَرَجَةٍ وَ الْقِتَالُ قِتَالانِ قِتَالُ الْفِئَةِ الْكَافِرَةِ حَتَّى يُسْلِمُوا وَ قِتَالُ الْفِئَةِ الْبَاغِيَةِ حَتَّى يَفِيئُوا.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws, he-asws said: ‘The killing is two types of killing – killing as an expiation and killing (to achieve) rank; and the battles are two types of battles – battling a group of Kafirs until they become Muslims, and battling the rebellious group until they return (to obedience)’’.[15]
12- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِ مِثْلَهُ.
(The book) ‘Al-Khisaal’ – My father, from Sa’ad, from Al-Barqi, from his father, from Abu Al-Bakhtari – similar to it.[16]
13- ع، علل الشرائع ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُلُّ ذَنْبٍ يُكَفِّرُهُ الْقَتْلُ فِي سَبِيلِ اللَّهِ إِلَّا الدَّيْنَ فَإِنَّهُ لَا كَفَّارَةَ لَهُ إِلَّا أَدَاؤُهُ أَوْ يَقْضِيَ صَاحِبُهُ أَوْ يَعْفُوَ الَّذِي لَهُ الْحَقُ.
(The books) ‘Ilal Al Sharaie’, (and) ‘Al Khisaal’ – From Al Saffar, from Ibn Marouf, from Ibn Mahboub, from Hanan Bin Sadeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Every sin is expiated by the killing in the way of Allah-azwj except the debts, for there is no expiation (atonement) for it except its being paid off. Either its owner (borrow) fulfils it or the one who has the right for him (lender) pardons’’.[17]
14- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ هَمَّامٍ عَنِ ابْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص قَالَ: فَوْقَ كُلِّ بِرٍّ بِرٌّ حَتَّى يُقْتَلَ الرَّجُلُ فِي سَبِيلِ اللَّهِ فَإِذَا قُتِلَ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ فَوْقَهُ بِرٌّ وَ فَوْقَ كُلِّ عُقُوقٍ عُقُوقٌ حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ فَإِذَا قَتَلَ أَحَدَهُمَا فَلَيْسَ فَوْقَهُ عُقُوقٌ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Hammam, from Ibn Gazwan, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘The Prophet-saww said: ‘Above every righteous act there is a righteous act until the man kills in the way of Allah-azwj! When he kills in the way of Allah-azwj Mighty and Majestic, there isn’t any righteous act above it; and above every disloyalty there is a disloyalty until the man kills one of his parents. When he kills one of them, there isn’t any disloyalty above it’’.[18]
15- كِتَابُ الْغَايَاتِ، قَالَ النَّبِيُّ ص وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Kitab Al Gayaat’ –
‘The Prophet-saww said’ – and he mentioned similar to it.[19]
16- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ قَطْرَتَيْنِ قَطْرَةِ دَمٍ فِي سَبِيلِ اللَّهِ وَ قَطْرَةِ دَمْعَةٍ فِي سَوَادِ اللَّيْلِ لَا يُرِيدُ بِهَا عَبْدٌ إِلَّا اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘There is no drop more Beloved to Allah-azwj Mighty and Majestic than two (types of) drops – a drop of blood in the way of Allah-azwj and a drop of tear in the darkness, a servant not intending by it except Allah-azwj Mighty and Majestic’’.[20]
17- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ مَنْ كُنَّ فِيهِ زَوَّجَهُ اللَّهُ مِنَ الْحُورِ الْعِينِ كَيْفَ شَاءَ كَظْمُ الْغَيْظِ وَ الصَّبْرُ عَلَى السُّيُوفِ لِلَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ أَشْرَفَ عَلَى مَالٍ حَرَامٍ فَتَرَكَهُ لِلَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Three (characteristics), one has these in him, Allah-azwj will get him married to the maiden Hourie however he so desires to – swallowing the anger, and the patience upon the swords for (the Sake of) Allah-azwj Mighty and Majestic, and a man looks at prohibited wealth but he neglects is for (the Sake of) Allah-azwj Mighty and Majestic’’.[21]
18- ل، الخصال الْخَلِيلُ عَنْ أَبِي الْقَاسِمِ الْبَغَوِيِّ عَنْ عَلِيِّ بْنِ الْجَعْدِ عَنْ شُعْبَةَ عَنِ الْوَلِيدِ بْنِ الغيزان [الْغِيرَوَانِ] عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ سَأَلْتُ النَّبِيَّ ص أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Khisaal’ – Al Khaleel, from Abu Al Qasim Al Bagaqy, from Ali Bin Al Ja’ad, from Shu’ba, from Al Waleed Bin Al Geyzan, from Abu Amro Al Shaybani, from Abdullah Bin Masoud who said,
‘I asked the Prophet-saww, ‘Which of the deeds is most Beloved to Allah-azwj Mighty and Majestic?’
قَالَ الصَّلَاةُ لِوَقْتِهَا
He-saww said: ‘The Salat (prayed) at its timing’.
قُلْتُ ثُمَّ أَيُّ شَيْءٍ
I said, ‘Then which thing?’
قَالَ بِرُّ الْوَالِدَيْنِ
He-saww said: ‘A righteous acts with the parents’.
قُلْتُ ثُمَّ أَيُّ شَيْءٍ
I said, ‘Then which thing?’
قَالَ الْجِهَادُ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ
He-saww said: ‘The Jihad in the way of Allah-azwj Mighty and Majestic’.
قَالَ فَحَدَّثَنِي بِهَذَا وَ لَوِ اسْتَزَدْتُهُ لَزَادَنِي.
He (Ibn Masoud) said, ‘He-saww narrated to me with this, and had I sought additional, he-saww would have increased it for me’’.[22]
19- ل، الخصال بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَسْعُودٍ عَنِ النَّبِيِّ ص قَالَ: إِنَّ أَحَبَّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الصَّلَاةُ وَ الْبِرُّ وَ الْجِهَادُ.
(The book) ‘Al Khisaal’ – By this chain, from Ibn Masoud,
‘From the Prophet-saww having said: ‘The deed most Beloved to Allah-azwj Mighty and Majestic is the Salat (prayed on time) and the righteous act (with the parents), and the Jihad (in the way of Allah-azwj’’.[23]
20- مع، معاني الأخبار ل، الخصال فِي خَبَرِ أَبِي ذَرٍّ أَنَّهُ سَأَلَ النَّبِيَّ ص أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘In a Hadeeth by Abu Zarr-ra, he-ra asked the Prophet-saww, ‘Which of the deeds is most Beloved to Allah-azwj Mighty and Majestic?’
فَقَالَ إِيمَانٌ بِاللَّهِ وَ جِهَادٌ فِي سَبِيلِهِ
He-saww said: ‘Eman in Allah-azwj and Jihad in His-azwj Way’.
قَالَ قُلْتُ فَأَيُّ الْجِهَادِ أَفْضَلُ
He-ra said, ‘I-ra said, ‘Which Jihad is most superior?’
قَالَ مَنْ عُقِرَ جَوَادُهُ وَ أُهَرِيقَ دَمُهُ فِي سَبِيلِ اللَّهِ.
He-saww said: ‘One who hamstrings (disables) his horse and sheds his blood in the Way of Allah‑azwj’’.[24]
21- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْأَعْمَالِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ إِيمَانٌ لَا شَكَّ فِيهِ وَ غَزْوٌ لَا غُلُولَ فِيهِ وَ حَجٌّ مَبْرُورٌ وَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ شَهِيدٌ وَ عَبْدٌ مَمْلُوكٌ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ نَصَحَ لِسَيِّدِهِ وَ رَجُلٌ عَفِيفٌ مُتَعَفِّفٌ ذُو عِبَادَةٍ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, greeting be upon him-asws – By the chain from Al-Reza‑asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The most superior of deeds in the Presence Allah-azwj Mighty and Majestic is Eman having no doubt in it, and battle not stealing from war booty in it, and an accomplished Hajj; and the first one to enter the Paradise will be a martyr, and an owned slave having done excellent worship of his Lord‑azwj and advised to his master, and a chaste man self-restrained with acts of worship’’.[25]
أقول: قد مضى خطبة أمير المؤمنين صلوات الله عليه بالنخيلة في هذا المعنى مع تفسيره في أبواب تاريخه ع.
I say, ‘There has passed a sermon of Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, at Al-Nukheyla in this meaning along with its interpretation in chapters on his‑asws history’.
22- ما، الأمالي للشيخ الطوسي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْمَوْتُ طَالِبٌ وَ مَطْلُوبٌ لَا يُعْجِزُهُ الْمُقِيمُ وَ لَا يَفُوتُهُ الْهَارِبُ فَقَدِّمُوا وَ لَا تَتَّكِلُوا فَإِنَّهُ لَيْسَ عَنِ الْمَوْتِ مَحِيصٌ إِنَّكُمْ إِنْ لَمْ تُقْتَلُوا تَمُوتُوا وَ الَّذِي نَفْسُ عَلِيٍّ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ عَلَى الرَّأْسِ أَهْوَنُ مِنْ مَوْتٍ عَلَى فِرَاشٍ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi –
‘From Amir Al-Momineen-asws having said: ‘The death is a seeker and a sought. Neither can a stayer frustrate it nor a fleer elude it. So advance forward and do not rely on anything else, for there is no escape from death. If you are not killed, you will still die. By the One in Whose hand is the soul of Ali-asws! A thousand strikes of the sword on the head are easier than dying on a bed!’’[26]
23- ما، الأمالي للشيخ الطوسي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَفْضَلُ مَا تَوَسَّلَ بِهِ الْمُتَوَسِّلُونَ الْإِيمَانُ بِاللَّهِ وَ رَسُولِهِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ الْخَبَرَ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi –
‘From Amir Al-Momineen-asws: ‘The best of what the seeker of means can seek a means with is the Eman in Allah-azwj and His-azwj Rasool-saww, and the Jihad in the Way of Allah-azwj!’ – the Hadeeth’’.[27]
24- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: ثَلَاثَةٌ يَشْفَعُونَ إِلَى اللَّهِ يَوْمَ الْقِيَامَةِ فَيُشَفِّعُهُمُ الْأَنْبِيَاءُ ثُمَّ الْعُلَمَاءُ ثُمَّ الشُّهَدَاءُ.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘Three will (be sought for) intercession to Allah-azwj on the Day of Qiyamah so the Prophets-as, then the scholars, then the martyrs will intercede for them!’’[28]
25- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اغْتَابَ مُؤْمِناً غَازِياً أَوْ آذَاهُ أَوْ خَلَفَهُ فِي أَهْلِهِ بِسُوءٍ نُصِبَ عَمَلُهُ يَوْمَ الْقِيَامَةِ لِيَسْتَغْرِقَ حَسَنَاتِهِ ثُمَّ يُرْكَسُ فِي النَّارِ رَكْساً إِذَا كَانَ الْغَازِي فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Hashim, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who backbites a Momin who is a warrior, harms him, or leaves him in a bad situation with his family, his deeds will be presented on the Day of Qiyamah in such a way that they will consume his good deeds, and then he will be cast into the Hellfire if the warrior was in the obedience of Allah-azwj Mighty and Majestic’’.[29]
26- سن، المحاسن أَبِي رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ مَنْ كُنَّ فِيهِ زَوَّجَهُ اللَّهُ مِنَ الْحُورِ الْعِينِ كَيْفَ شَاءَ كَظْمُ الْغَيْظِ وَ الصَّبْرُ عَلَى السُّيُوفِ لِلَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ أَشْرَفَ عَلَى مَالٍ حَرَامٍ فَتَرَكَهُ لِلَّهِ.
(The book) ‘Al Mahasin’ – My father raising it, said,
‘Abu Abdullah-asws said: ‘Three (characteristics), one who has these in him, Allah-azwj will get him married to the maiden Hourie however he desires – swallowing the anger, and the patient upon the swords for (the Sake of) Allah-azwj Mighty and Majestic, and a man looking at forbidden wealth but he neglects it for (the Sake of) Allah-azwj’’.[30]
27- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: بَيْنَمَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَخْطُبُ النَّاسَ وَ يَحُضُّهُمْ عَلَى الْجِهَادِ إِذْ قَامَ إِلَيْهِ شَابٌّ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ فَضْلِ الْغُزَاةِ فِي سَبِيلِ اللَّهِ
(The book) ‘Saheefa Al-Reza-asws, may the greeting be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘While Amir Al-Momineen Ali-asws Bin Abu Talib-asws was addressing the people and urging them upon the Jihad, when a youth stood up to him-asws. He said, ‘O Amir Al-Momineen-asws! Inform me about merits of the battling in the Way of Allah-azwj’.
فَقَالَ عَلِيٌّ ع كُنْتُ رَدِيفَ رَسُولِ اللَّهِ ص- عَلَى نَاقَتِهِ الْعَضْبَاءِ وَ نَحْنُ قَافِلُونَ مِنْ غَزْوَةِ ذَاتِ السَّلَاسِلِ فَسَأَلْتُهُ عَمَّا سَأَلْتَنِي عَنْهُ فَقَالَ إِنَّ الْغُزَاةَ إِذَا هَمُّوا بِالْغَزْوِ كَتَبَ اللَّهُ لَهُمْ بَرَاءَةً مِنَ النَّارِ فَإِذَا تَجَهَّزُوا لِغَزْوِهِمْ بَاهَى اللَّهُ تَعَالَى بِهِمُ الْمَلَائِكَةَ
Ali-asws said: ‘I-asws was riding behind Rasool-Allah-saww upon his-saww she-camel (called) Al-Azba’a and we were a caravan from the military expedition of Zat Al-Salasil. I-asws asked him‑saww about what you asked me-asws about. He-saww said: ‘The fighters, when they think of the battle, Allah-azwj Writes for them freedom from the Hellfire. When they prepare for their battle, Allah-azwj the Exalted Boasts with them to the Angels.
فَإِذَا وَدَّعَهُمْ أَهْلُوهُمْ بَكَتْ عَلَيْهِمُ الْحِيطَانُ وَ الْبُيُوتُ وَ يَخْرُجُونَ مِنْ ذُنُوبِهِمْ كَمَا تَخْرُجُ الْحَيَّةُ مِنْ سِلْخِهَا وَ يُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ بِهِمْ بِكُلِّ رَجُلٍ مِنْهُمْ أَرْبَعِينَ أَلْفَ مَلَكٍ يَحْفَظُونَهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ لَا يَعْمَلُ حَسَنَةً إِلَّا ضُعِّفَتْ لَهُ وَ يُكْتَبُ لَهُ كُلَّ يَوْمٍ عِبَادَةُ أَلْفِ رَجُلٍ يَعْبُدُونَ اللَّهَ أَلْفَ سَنَةٍ كُلُّ سَنَةٍ ثَلَاثُ مِائَةٍ وَ سِتُّونَ يَوْماً وَ الْيَوْمُ مِثْلُ عُمُرِ الدُّنْيَا
When their families bid farewell to them, the walls and the houses weep upon them, and they exit from their sins just as the snake comes out from its skin, and Allah-azwj Mighty and Majestic will Allocate with them, with every man from them, forty thousand Angels protecting him from his front, and from behind him, and on his right and on his left, and he does not do a good deed except it is multiplied for him, and it is written for him every day worship of a thousand men worshipping Allah-azwj for a thousand years every year, three hundred and sixty days, and the day is like age of the world.
وَ إِذَا صَارُوا بِحَضْرَةِ عَدُوِّهِمِ انْقَطَعَ عِلْمُ أَهْلِ الدُّنْيَا عَنْ ثَوَابِ اللَّهِ إِيَّاهُمْ فَإِذَا بَرَزُوا لِعَدُوِّهِمْ وَ أُشْرِعَتِ الْأَسِنَّةُ وَ فُوِّقَتِ السِّهَامُ وَ تَقَدَّمَ الرَّجُلُ إِلَى الرَّجُلِ حَفَّتْهُمُ الْمَلَائِكَةُ بِأَجْنِحَتِهِمْ وَ يَدْعُونَ اللَّهَ لَهُمْ بِالنَّصْرِ وَ التَّثْبِيتِ
And when they come to be in the presence of their enemies, the knowledge of the people of the world falls short of comprehending the Reward that Allah has Prepared for them. When they advance toward their enemy, and the spears are pointed, and the arrows are set, and one man confronts another, the Angels surround them with their wings and pray to Allah-azwj for their victory and the steadfastness.
فَيُنَادِي مُنَادٍ الْجَنَّةُ تَحْتَ ظِلَالِ السُّيُوفِ فَتَكُونُ الطَّعْنَةُ وَ الضَّرْبَةُ عَلَى الشَّهِيدِ أَهْوَنَ مِنْ شُرْبِ الْمَاءِ الْبَارِدِ فِي الْيَوْمِ الصَّائِفِ وَ إِذَا زَالَ الشَّهِيدُ عَنْ فَرَسِهِ بِطَعْنَةٍ أَوْ ضَرْبَةٍ لَمْ يَصِلْ إِلَى الْأَرْضِ حَتَّى يَبْعَثَ اللَّهُ عَزَّ وَ جَلَّ زَوْجَتَهُ مِنَ الْحُورِ الْعِينِ فَتُبَشِّرَهُ بِمَا أَعَدَّ اللَّهُ لَهُ مِنَ الْكَرَامَةِ
Then a caller calls out: ‘The Paradise is beneath the shades of the swords!’ So, the stabs and the strikes upon the martyr becomes easier than drinking the cool water during the scorching day, and when the martyr falls from his horse due to a stab or a strike, he does not fall to the ground until Allah-azwj Mighty and Majestic Dispatches his wife from the maiden Houries, so she indicates to him with what prestige Allah-azwj has Prepared for him.
فَإِذَا وَصَلَ إِلَى الْأَرْضِ تَقُولُ لَهُ مَرْحَباً بِالرُّوحِ الطَّيِّبَةِ الَّتِي أُخْرِجَتْ مِنَ الْبَدَنِ الطَّيِّبِ أَبْشِرْ فَإِنَّ لَكَ مَا لَا عَيْنٌ رَأَتْ وَ لَا أُذُنٌ سَمِعَتْ وَ لَا خَطَرَ عَلَى قَلْبِ بَشَرٍ
When he arrives to the ground, she says to him, ‘Welcome to the good soul which has come out from the good body! Receive glad tidings, for you is what neither an eye has seen nor has an ear heard nor occurred upon the heart of a mortal!’
وَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَنَا خَلِيفَتُهُ فِي أَهْلِهِ وَ مَنْ أَرْضَاهُمْ فَقَدْ أَرْضَانِي وَ مَنْ أَسْخَطَهُمْ فَقَدْ أَسْخَطَنِي
And Allah-azwj Mighty and Majestic Says: “I-saww am his replacement in his family, and the one who pleases them has pleased Me-azwj and the one who angers them has angered Me-azwj!”
وَ يَجْعَلُ اللَّهُ رُوحَهُ فِي حَوَاصِلِ طَيْرٍ خُضْرٍ تَسْرَحُ فِي الْجَنَّةِ حَيْثُ تَشَاءُ تَأْكُلُ مِنْ ثِمَارِهَا وَ تَأْوِي إِلَى قَنَادِيلَ مِنْ ذَهَبٍ مُعَلَّقَةٍ بِالْعَرْشِ وَ يُعْطَى الرَّجُلُ مِنْهُمْ سَبْعِينَ غُرْفَةً مِنْ غُرَفِ الْفِرْدَوْسِ مَا بَيْنَ صَنْعَاءَ وَ الشَّامِ يَمْلَأُ نُورُهَا مَا بَيْنَ الْخَافِقَيْنِ
And Allah-azwj Makes his soul to be in the bodies of green birds that roam freely in Paradise wherever they wish, eating from its fruits and resting in golden lanterns hanging from the Throne. Each of them is granted seventy chambers in the gardens of Al-Firdows, stretching between Sana’a (Yemen) and Syria, and their light fills the space between the skies and the earth.
فِي كُلِّ غُرْفَةٍ سَبْعُونَ بَاباً عَلَى كُلِّ بَابٍ سَبْعُونَ مِصْرَاعاً مِنْ ذَهَبٍ عَلَى كُلِّ بَابٍ سُتُورٌ مُسْبَلَةٌ فِي كُلِّ غُرْفَةٍ سَبْعُونَ خَيْمَةً فِي كُلِّ خَيْمَةٍ سَبْعُونَ سَرِيراً مِنْ ذَهَبٍ قَوَائِمُهَا الدُّرُّ وَ الزَّبَرْجَدُ مَوْصُولَةٌ بِقُضْبَانٍ مِنْ زُمُرُّدٍ عَلَى كُلِّ سَرِيرٍ أَرْبَعُونَ فَرْشاً غِلَظُ كُلِّ فِرَاشٍ أَرْبَعُونَ ذِرَاعاً عَلَى كُلِّ فِرَاشٍ زَوْجَةٌ مِنَ الْحُورِ الْعِينِ عُرُباً أَتْرَاباً
Each chamber has seventy doors, with seventy golden panels on each door, and curtains hanging over them. Inside every chamber are seventy tents, in each tent seventy golden beds, whose legs are made of pearls and emeralds, connected by rods of green sapphire. On each bed are forty layers of bedding, each forty cubits thick, and on every bed is a wife from among the maiden Houries, devoted and of equal age’.
فَقَالَ الشَّابُّ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْعَرِبَةِ قَالَ هِيَ الْغَنِجَةُ الرَّضِيَّةُ الْمَرْضِيَّةُ الشَّهِيَّةُ لَهَا سَبْعُونَ أَلْفَ وَصِيفٍ وَ سَبْعُونَ أَلْفَ وَصِيفَةٍ صُفْرُ الْحُلِيِّ بِيضُ الْوُجُوهِ عَلَيْهِمْ تِيجَانُ اللُّؤْلُؤِ عَلَى رِقَابِهِمُ الْمَنَادِيلُ بِأَيْدِيهِمُ الْأَكْوِبَةُ وَ الْأَبَارِيقُ
The youth asked, ‘O Amir Al-Momineen-asws! Tell me about the ‘devoted’. He-asws replied, ‘She is the affectionate, pleasing, and beloved one, whose beauty is captivating. She has seventy thousand servant boys and seventy thousand servant girls, adorned in golden ornaments with radiant faces, wearing crowns of pearls. Around their necks are scarves, and in their hands are cups and pitchers.
وَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَخْرُجُ مِنْ قَبْرِهِ شَاهِراً سَيْفَهُ تَشْخُبُ أَوْدَاجُهُ دَماً اللَّوْنُ لَوْنُ الدَّمِ وَ الرَّائِحَةُ رَائِحَةُ الْمِسْكِ يَخْطُو فِي عَرْصَةِ الْقِيَامَةِ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَوْ كَانَ الْأَنْبِيَاءُ عَلَى طَرِيقِهِمْ لَتَرَجَّلُوا لَهُمْ لِمَا يَرَوْنَ مِنْ بَهَائِهِمْ حَتَّى يَأْتُوا إِلَى مَوَائِدَ مِنَ الْجَوَاهِرِ فَيَقْعُدُونَ عَلَيْهَا وَ يَشْفَعُ الرَّجُلُ مِنْهُمْ سَبْعِينَ أَلْفاً مِنْ أَهْلِ بَيْتِهِ وَ جِيرَتِهِ حَتَّى إِنَّ الْجَارَيْنِ يَخْتَصِمَانِ أَيُّهُمَا أَقْرَبُ فَيَقْعُدُونَ مَعَهُ وَ مَعَ إِبْرَاهِيمَ عَلَى مَائِدَةِ الْخُلْدِ فَيَنْظُرُونَ إِلَى اللَّهِ تَعَالَى فِي كُلِّ بُكْرَةٍ وَ عَشِيَّةٍ.
And when it will be the Day of Qiyamah, he will rise from his grave with his sword drawn, his veins flowing with blood. His colour will be that of blood, but his fragrance will be that of musk. He will walk through the gathering place of Resurrection. And by the One in Whose Hand is my-asws soul! If the prophets-as were on his path, they would dismount in honour of his splendour, until he will proceed to tables made of jewels, sit upon them, and intercede for seventy thousands of his family and neighbours, even two neighbours will argue over who is closer to him-saww so they can sit with him-as and with Ibrahim-as at the Table of Eternity, where they will behold Allah-azwj the Exalted, every morning and evening’’.[31]
28- شا، الإرشاد قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْمَوْتُ طَالِبٌ حَثِيثٌ وَ مَطْلُوبٌ لَا يُعْجِزُهُ الْمُقِيمُ وَ لَا يَفُوتُهُ الْهَارِبُ فَأَقْدِمُوا وَ لَا تَتَّكِلُوا فَإِنَّهُ لَيْسَ عَنِ الْمَوْتِ مَحِيصٌ إِنَّكُمْ إِنْ لَا تُقْتَلُوا تَمُوتُوا وَ الَّذِي نَفْسُ عَلِيٍّ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ عَلَى الرَّأْسِ أَيْسَرُ مِنْ مَوْتَةٍ عَلَى فِرَاشٍ.
(The book) ‘Al Irshad’ –
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Death is a relentless pursuer and an inevitable fate. Neither the one who remains can frustrate it, nor can the one who flees outrun it. So, move forward and do not rely on false hopes, for there is no refuge from death. If you are not killed, you will still die. By the One in Whose Hand is the soul of Ali-asws, a thousand sword strikes to the head are easier than dying in bed!’’[32]
29- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَتَى رَجُلٌ رَسُولَ اللَّهِ ص فَقَالَ إِنِّي رَاغِبٌ نَشِيطٌ فِي الْجِهَادِ
(The book) ‘Tafseer Al Ayyashi’ – From Jabir,
‘From Abu Ja’far-asws having said: ‘A man came to Rasool-Allah-saww. He said, ‘I am desirous to be active regarding the Jihad!’
قَالَ فَجَاهِدْ فِي سَبِيلِ اللَّهِ فَإِنَّكَ إِنْ تُقْتَلْ كُنْتَ حَيّاً عِنْدَ اللَّهِ تُرْزَقُ وَ إِنْ مِتَّ فَقَدْ وَقَعَ أَجْرُكَ عَلَى اللَّهِ وَ إِنْ رَجَعْتَ خَرَجْتَ مِنَ الذُّنُوبِ إِلَى اللَّهِ هَذَا تَفْسِيرُ وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً.
He-saww said: ‘Then fight in the way of Allah-azwj, for if you were to be killed you will be alive in the Presence of Allah-azwj being sustained, and if you were to die your Recompense will fall upon Allah-azwj, and if you return you will have come out from the sins to Allah-azwj. This is interpretation of: And do not reckon those who are killed in Allah’s Way as dead; [3:169]’’.[33]
30- شي، تفسير العياشي عَنْ أَبِي الْجَارُودِ عَنْ زَيْدِ بْنِ عَلِيٍ فِي قَوْلِ اللَّهِ وَ اجْعَلْ لِي مِنْ لَدُنْكَ سُلْطاناً نَصِيراً قَالَ السَّيْفُ.
(The book) ‘Tafseer Al Ayyashi’ – From Abu Al Jaroud,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws) regarding Words of Allah-azwj: and Make for me from Yourself a (Divine) Authority, a persistent helper [17:80]. He said, ‘The sword’’.[34]
31- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ قَطْرَةِ دَمٍ فِي سَبِيلِ اللَّهِ أَوْ قَطْرَةٍ مِنْ دُمُوعِ عَيْنٍ فِي سَوَادِ اللَّيْلِ مِنْ خَشْيَةِ اللَّهِ وَ مَا مِنْ قَدَمٍ أَحَبَّ إِلَى اللَّهِ مِنْ خُطْوَةٍ إِلَى ذِي رَحِمٍ أَوْ خُطْوَةٍ يُتِمُّ بِهَا زَحْفاً فِي سَبِيلِ اللَّهِ وَ مَا مِنْ جُرْعَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ جُرْعَةِ غَيْظٍ أَوْ جُرْعَةٍ ترد [يَرُدُّ] بِهَا الْعَبْدُ مُصِيبَتَهُ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Fazalat, from Al-Husayn Bin Usman, from A man from Al Sumali,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said: ‘There is none from a drop more Beloved to Allah-azwj than a drop of blood in the way of Allah-azwj, or a drop of tear from an eye in the darkness of the night from fearing Allah-azwj, and there is none from a step is more Beloved to Allah-azwj than a step taken to one with kinship, or a step to complete a battle march with it in the way of Allah-azwj, and there is none from a gulp more Beloved to Allah-azwj than a gulp of anger, or a gulp the servants endures his calamities with’’.[35]
32- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فَوْقَ كُلِّ بِرٍّ بِرّاً حَتَّى يُقْتَلَ الرَّجُلُ شَهِيداً فِي سَبِيلِ اللَّهِ وَ فَوْقَ كُلِّ عُقُوقٍ عُقُوقاً حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Above every righteous act there is a righteous act until the man is killed as a martyr in the way of Allah-azwj; and above every disloyalty there is a disloyalty until the man kills one of his parents’’.[36]
33- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص خُيُولُ الْغُزَاةِ فِي الدُّنْيَا هِيَ خُيُولُهُمْ فِي الْجَنَّةِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Horses of the fighters in the world, these will be their horses in the Paradise’’.[37]
34- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص حَمَلَةُ الْقُرْآنِ عُرَفَاءُ أَهْلِ الْجَنَّةِ وَ الْمُجَاهِدُونَ فِي اللَّهِ تَعَالَى قُوَّادُ أَهْلِ الْجَنَّةِ وَ الرُّسُلُ سَادَاتُ أَهْلِ الْجَنَّةِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Bearers of the Quran are the high ones of the people of Paradise, and the fighters for the Sake of Allah-azwj the Exalted are leaders of the people of Paradise, and the Messengers-as are chiefs of the people of Paradise’’.[38]
35- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص دَعَا مُوسَى وَ أَمَّنَ هَارُونُ وَ أَمَّنَتِ الْمَلَائِكَةُ فَقَالَ اللَّهُ سُبْحَانَهُ اسْتَقِيمَا فَ قَدْ أُجِيبَتْ دَعْوَتُكُما وَ مَنْ غَزَا فِي سَبِيلِي اسْتَجَبْتُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ.
And by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘Musa-as supplicated and Haroun-as said: ‘Ameen’, and the Angels said: ‘Ameen’. Allah-azwj the Glorious Said: “Be steadfast, for I-azwj have Answered your‑as supplications, and the one who fights in My-azwj Way, I-azwj will Answer for him up to the Day of Qiyamah’’.[39]
36- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ نَعِيمٍ مَسْئُولٌ عَنْهُ يَوْمَ الْقِيَامَةِ إِلَّا مَا كَانَ فِي سَبِيلِ اللَّهِ تَعَالَى.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Every bounty will be questioned about on the Day of Qiyamah except what had happened in the Way of Allah-azwj the Exalted’’.[40]
37- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَبْخَلَ النَّاسِ مَنْ بَخِلَ بِالسَّلَامِ وَ أَجْوَدَ النَّاسِ مَنْ جَادَ بِنَفْسِهِ وَ مَالِهِ فِي سَبِيلِ اللَّهِ.
And by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘The stingiest of the people who is stingy with Al-Islam, and the most generous of the people is one who is generous with himself and his wealth in the Way of Allah-azwj’’.[41]
38- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أُوصِي أُمَّتِي بِخَمْسٍ بِالسَّمْعِ وَ الطَّاعَةِ وَ الْهِجْرَةِ وَ الْجِهَادِ وَ الْجَمَاعَةِ وَ مَنْ دَعَا بِدُعَاءِ الْجَاهِلِيَّةِ فَلَهُ حَثْوَةٌ مِنْ حَثَى جَهَنَّمَ.
And by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘I-saww advise my-saww community with five – the listening, and the obedience, and the emigrating, and the Jihad, and the congregation, and the one who supplicates with a supplication of the Pre-Islamic period, for him would be a handful of dust of Hell’’.[42]
39- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَنْ قَاتَلَ فِي سَبِيلِ اللَّهِ إِبْرَاهِيمُ الْخَلِيلُ ع حَيْثُ أَسَرَتِ الرُّومُ لُوطاً ع فَنَفَرَ إِبْرَاهِيمُ ع وَ اسْتَنْقَذَهُ مِنْ أَيْدِيهِمْ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The first one to battle in the Way of Allah-azwj was Ibrahim-as the friend (of the Beneficent). When the Romans captured Lut-as, Ibrahim-as went and saved him-as from their hands’’.[43]
باب 74 أقسام الجهاد و شرائطه و آدابه
CHAPTER 74 – THE TYPES OF JIHAD AND ITS CONDITIONS AND ITS EITQUETTES (METHOD)
الآيات الحجرات وَ إِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما فَإِنْ بَغَتْ إِحْداهُما عَلَى الْأُخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلى أَمْرِ اللَّهِ فَإِنْ فاءَتْ فَأَصْلِحُوا بَيْنَهُما بِالْعَدْلِ وَ أَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ.
The Verses – (Surah) Al Hujaraat: And if two parties from the Momineen fight, then reconcile between them. But, if one of them were to oppress the other, then fight the one which oppresses until it returns to the Command of Allah. So, when it does return, then reconcile between them with the justice and the fairness. Surely, Allah Loves the (people of) fairness [49:9].
1- فس، تفسير القمي أَبِي عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَ رَجُلٌ أَبِي عَنْ حُرُوبِ أَمِيرِ الْمُؤْمِنِينَ ع وَ كَانَ السَّائِلُ مِنْ مُحِبِّينَا فَقَالَ لَهُ أَبُو جَعْفَرٍ ع بَعَثَ اللَّهُ مُحَمَّداً ص بِخَمْسَةِ أَسْيَافٍ ثَلَاثَةٌ مِنْهَا شَاهِرَةٌ لَا تُغْمَدُ إِلَى أَنْ تَضَعَ الْحَرْبُ أَوْزارَها وَ لَنْ تَضَعَ الْحَرْبُ أَوْزَارَهَا حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا
(The book) ‘Tafseer Al Qummi’ – My father, from Al Asbahany, from Al Minqary, from Hafs,
‘From Abu Abdullah-asws having said: ‘A man asked my-asws father-asws about battles of Amir Al-Momineen-asws, and the questioner was from the ones who loved us-asws. Abu Ja’far-asws said to him: ‘Allah-azwj Sent Muhammad-saww with five swords – three of these were brandished (waved). These will not be sheathed until the war places its burden (terminates) [47:4], and the war will not place down its burdens until the sun emerges from its west.
فَإِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا آمَنَ النَّاسُ كُلُّهُمْ فِي ذَلِكَ الْيَوْمِ فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً
When the sun does emerge from its west, the people will believe, all of them, during that day. On that day, The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman [6:158].
وَ سَيْفٌ مِنْهَا مَلْفُوفٌ وَ سَيْفٌ مِنْهَا مَغْمُودٌ سَلُّهُ إِلَى غَيْرِنَا وَ حُكْمُهُ إِلَيْنَا
And a sword from these is wrapped and a sword from these is sheathed. It will be unsheathed to others and its decision is up to us-asws.
فَأَمَّا السُّيُوفُ الثَّلَاثَةُ الشَّاهِرَةُ فَسَيْفٌ عَلَى مُشْرِكِي الْعَرَبِ قَالَ اللَّهُ عَزَّ وَ جَلَ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تابُوا يَعْنِي آمَنُوا فَإِخْوانُكُمْ فِي الدِّينِ فَهَؤُلَاءِ لَا يُقْبَلُ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ أَمْوَالُهُمْ وَ ذَرَارِيُّهُمْ سَبْيٌ عَلَى مَا سَبَى رَسُولُ اللَّهِ ص فَإِنَّهُ سَبَى وَ عَفَا وَ قَبِلَ الْفِدَاءَ
A for the three brandished swords, a sword is upon the Arab Polytheists. Allah-azwj Mighty and Majestic Said: then kill the Polytheists wherever you find them, and take them as captives and sit waiting for them in every ambush. So, if they repent [9:5] – meaning believe, then they are your brothers in the religion. These, no one from them will accept except a few, or the entering into Al-Islam and their wealth and their offspring will be captured based upon what Rasool-Allah-saww had captured. He-saww had captured, and pardoned, and accepted the ransom.
وَ السَّيْفُ الثَّانِي عَلَى أَهْلِ الذِّمَّةِ قَالَ اللَّهُ جَلَّ ثَنَاؤُهُ وَ قُولُوا لِلنَّاسِ حُسْناً نَزَلَتْ فِي أَهْلِ الذِّمَّةِ ثُمَّ نَسَخَهَا قَوْلُهُ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ
And the second sword is upon the people of responsibility (of the government). Allah-azwj, Majestic is His-azwj Laudation, Said: and say to the people good words, [2:83]. It was Revealed regarding the people under the responsibility. The it was Abrogated by His-azwj Words: Fight those who are not believing in Allah, nor in the Last Day, nor are they sanctifying what Allah and His Rasool Sanctified, nor are they making it to be a religion, the Religion of the Truth, from those Given the Book, until they give the tribute by hand and they are belittled [9:29].
فَمَنْ كَانَ مِنْهُمْ فِي دَارِ الْإِسْلَامِ فَلَنْ يُقْبَلَ مِنْهُمْ إِلَّا الْجِزْيَةُ أَوِ الْقَتْلُ وَ مَالُهُمْ وَ ذَرَارِيُّهُمْ سَبْيٌ فَإِذَا قَبِلُوا الْجِزْيَةَ حَرُمَ عَلَيْنَا سَبْيُهُمْ وَ حَرُمَتْ أَمْوَالُهُمْ وَ حَلَّتْ لَنَا مُنَاكَحَتُهُمْ وَ مَنْ كَانَ مِنْهُمْ فِي دَارِ الْحَرْبِ حَلَّ لَنَا سَبْيُهُمْ وَ أَمْوَالُهُمْ وَ لَمْ يَحِلَّ لَنَا نِكَاحُهُمْ وَ لَمْ يُقْبَلْ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ
So, the one from them who was in the realm of Al-Islam, it will never be accepted from them except the tax or the killing, and their wealth and their offspring to be captured. When they accept the tax, their offspring will be prohibited unto us (Muslims), and their wealth will be prohibited, and it will be Permissible for us to marry them; and the one from them in the realm of the war, their captives and their wealth will be Permissible for us, and it will not be Permissible for us to marry them, and it will not be accepted from them except the killing or the entering into Al-Islam.
وَ السَّيْفُ الثَّالِثُ عَلَى مُشْرِكِي الْعَجَمِ يَعْنِي التُّرْكَ وَ الدَّيْلَمَ وَ الْخَزَرَ قَالَ اللَّهُ جَلَّ ثَنَاؤُهُ فِي أَوَّلِ السُّورَةِ الَّذِي يَذْكُرُ فِيهَا الَّذِينَ كَفَرُوا فَقَصَّ قِصَّتَهُمْ قَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ يَعْنِي بَعْدَ السَّبْيِ مِنْهُمْ وَ إِمَّا فِداءً يَعْنِي الْمُفَادَاةَ بَيْنَهُمْ وَ بَيْنَ أَهْلِ الْإِسْلَامِ فَهَؤُلَاءِ لَا يُقْبَلُ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ لَا يَحِلُّ لَنَا نِكَاحُهُمْ مَا دَامُوا فِي الْحَرْبِ
And the third sword is upon the non-Arab Polytheists, meaning the Turks and Al-Daylam and Al-Khazar. Allah-azwj, Majestic is His-azwj Laudation, Said in the first Chapter in which He-azwj Mentioned those who disbelieved. He-azwj Narrated their story. He-azwj Said: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) afterwards – meaning after capturing them – or a ransom, [47:4] – meaning exchange (of prisoners) between them and the people of Al-Islam. So, these ones, it will not be accepted from them except the killing, or the entering into Al-Islam, and it is not Permissible for us to marry them for as long as they are in (a state of) war.
وَ أَمَّا السَّيْفُ الْمَلْفُوفُ فَسَيْفٌ عَلَى أَهْلِ الْبَغْيِ وَ التَّأْوِيلِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ إِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما فَإِنْ بَغَتْ إِحْداهُما عَلَى الْأُخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلى أَمْرِ اللَّهِ
And as for the wrapped sword, it is a sword upon the rebellious people, and the interpretation, Allah-azwj Mighty and Majestic Said: And if two parties from the Momineen fight, then reconcile between them. But, if one of them were to oppress the other, then fight the one which oppresses until it returns to the Command of Allah. [49:9].
فَلَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قَالَ رَسُولُ اللَّهِ ص وَ إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ بَعْدِي عَلَى التَّأْوِيلِ كَمَا قَاتَلْتُ عَلَى التَّنْزِيلِ
When this Verse was Revealed, Rasool-Allah-saww said: ‘And surely there is someone from you who will be fighting after me upon the interpretation just as I-saww have fought upon the Revelation!’
فَسُئِلَ النَّبِيُّ ص مَنْ هُوَ
The Prophet-saww was asked: ‘Who is he?’
فَقَالَ خَاصِفُ النَّعْلِ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع
He-saww said: ‘Repairer of the slipper’, meaning Amir Al-Momineen-asws.
وَ قَالَ عَمَّارُ بْنُ يَاسِرٍ قَاتَلْتُ تَحْتَ هَذِهِ الرَّايَةِ مَعَ رَسُولِ اللَّهِ ص ثَلَاثاً وَ هَذِهِ الرَّابِعَةُ وَ اللَّهِ لَوْ ضَرَبُونَا حَتَّى بَلَغُوا بِنَا سَعَفَاتِ هَجَرَ لَعَلِمْنَا أَنَّا عَلَى الْحَقِّ وَ أَنَّهُمْ عَلَى الْبَاطِلِ
And Ammar Bin Yasir-ra said: ‘We fought under this flag along with Rasool-Allah-azwj three (times), and this is the fourth. By Allah-azwj, even if they were to strike up until they reach with us the palm branches of Hajar, we will (still) know we are upon the truth and they are upon the falsehood!’
فَكَانَتِ السِّيرَةُ فِيهِمْ مِنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَا كَانَتْ مِنْ رَسُولِ اللَّهِ ص فِي أَهْلِ مَكَّةَ يَوْمَ فَتْحِ مَكَّةَ فَإِنَّهُ لَمْ يَسْبِ لَهُمْ ذُرِّيَّةً وَ قَالَ مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ وَ مَنْ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ وَ مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ
So the conduct from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, transpired regarding them what had happened from Rasool-Allah-saww regarding the people of Makkah on the day of the conquest, for he-asws did not capture any offspring of theirs, and he-saww said: ‘The one who locks his door, he is safe, and the one who throws down his weapon, he is safe, and the one who enters the house of Abu Sufyan, he is safe!’
وَ كَذَلِكَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِيهِمْ يَوْمَ الْبَصْرَةِ لَا تَسْبُوا لَهُمْ ذُرِّيَّةً وَ لَا تُجْهِزُوا عَلَى جَرِيحٍ وَ لَا تَتْبَعُوا مُدْبِراً وَ مَنْ أَغْلَقَ بَابَهُ وَ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ
And Amir Al-Momineen-asws said like that regarding them on the day of Basra (battle of the camel): ‘Neither capture their offspring nor attack upon the injured, nor pursue a fleeing one, and the one who locks his door and throws down his weapon, he is safe!’
وَ أَمَّا السَّيْفُ الْمَغْمُودُ فَالسَّيْفُ الَّذِي يُقَامُ بِهِ الْقِصَاصُ قَالَ اللَّهُ النَّفْسَ بِالنَّفْسِ … وَ الْجُرُوحَ قِصاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ فَسَلُّهُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ وَ حُكْمُهُ إِلَيْنَا
And as for the sheathed sword, it is the sword which the retaliation is established with. Allah‑azwj Said: the soul is for the soul, . . . and the eye for the eye, and the injuries are subject to retaliation. So the one who forgoes with it, then it would be an expiation for him. [5:45]. It will be unsheathed to the guardians of the killed ones, and its decision is up to us-asws.
فَهَذِهِ السُّيُوفُ الَّتِي بَعَثَ اللَّهُ بِهَا نَبِيَّهُ ص فَمَنْ جَحَدَهَا أَوْ جَحَدَ وَاحِداً مِنْهَا أَوْ شَيْئاً مِنْ سِيرَتِهَا وَ أَحْكَامِهَا فَقَدْ كَفَرَ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ ص.
So, these are the sword which Allah-azwj had Sent His-azwj Prophet-saww with. The one who rejects these, or rejects one of these, or something from its conducts and its ruling, so he has disbelieved in what Allah-azwj had Revealed unto Muhammad-saww!’’[44]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ مِثْلَهُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs – similar to it.[45]
3- ف، تحف العقول مُرْسَلًا مِثْلَهُ.
(The book) ‘Tohaf Al Uqool’ – With an unbroken chain, similar to it.[46]
4- ج، الإحتجاج لَقِيَ عَبَّادٌ الْبَصْرِيُّ عَلِيَّ بْنَ الْحُسَيْنِ ع فِي طَرِيقِ مَكَّةَ فَقَالَ لَهُ يَا عَلِيَّ بْنَ الْحُسَيْنِ تَرَكْتَ الْجِهَادَ وَ صُعُوبَتَهُ وَ أَقْبَلْتَ عَلَى الْحَجِّ وَ لِينِهِ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ إِلَى قَوْلِهِ وَ بَشِّرِ الْمُؤْمِنِينَ
(The book) ‘Al Ihtijaj’ –
‘Abbad Al-Basry met Ali-asws Bin Al-Husayn-asws in a street of Makkah. He said to him-asws, ‘O Ali‑asws Bin Al-Husayn-asws! You-asws have neglected the Jihad and the difficulties and you-asws had come to the Hajj and its gentleness, and Allah-azwj Mighty and Majestic Says: Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed [9:111] – up to His-azwj Words – and give glad tidings to the Momineen [9:112].
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا رَأَيْنَا هَؤُلَاءِ الَّذِينَ هَذِهِ صِفَتُهُمْ فَالْجِهَادُ مَعَهُمْ أَفْضَلُ مِنَ الْحَجِ.
Ali-asws Bin Al-Husayn-asws said: ‘When we-asws see them being with these characteristics, then the Jihad alongside them is better than the Hajj’’.[47]
5- فس، تفسير القمي أَبِي عَنْ بَعْضِ رِجَالِهِ قَالَ: لَقِيَ الزُّهْرِيُّ عَلِيَّ بْنَ الْحُسَيْنِ ع فِي طَرِيقِ الْحَجِّ وَ سَاقَ الْحَدِيثَ إِلَى آخِرِ مَا نَقَلْنَا.
(The book) ‘Tafseer Al Qummi – My father, from one of his men (narrators), said,
‘Al-Zuhry met Ali-asws Bin Al-Husayn-asws in a street of Makkah’ – and he continued the Hadeeth up to the end of what we have transmitted’’.[48]
6- ج، الإحتجاج عَبْدُ الْكَرِيمِ بْنُ عُتْبَةَ الْهَاشِمِيُّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع بِمَكَّةَ إِذْ دَخَلَ عَلَيْهِ أُنَاسٌ مِنَ الْمُعْتَزِلَةِ فِيهِمْ عَمْرُو بْنُ عُبَيْدٍ وَ وَاصِلُ بْنُ عَطَاءٍ وَ حَفْصُ بْنُ سَالِمٍ وَ أُنَاسٌ مِنْ رُؤَسَائِهِمْ وَ ذَلِكَ حِينَ قُتِلَ الْوَلِيدُ وَ اخْتَلَفَ أَهْلُ الشَّامِ بَيْنَهُمْ فَتَكَلَّمُوا فَأَكْثَرُوا وَ خَبَطُوا فَأَطَالُوا
(The book) ‘Al Ihtijaj’ – Abdul Kareem Bin Utba Al Hashimy who said,
‘I was in the presence of Abu Abdullah at Makkah when some people from the Mu’tazilites entered to see him-asws. Among them was Amro Bin Ubeyd, and Wasil Bin Ata’a, and Hafs Bin Salim, and some people from their chiefs, and that was when Al-Waleed had been killed and the people of Syria differed between them. They spoke a lot and rambled for long.
فَقَالَ لَهُمْ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع- إِنَّكُمْ قَدْ أَكْثَرْتُمْ عَلَيَّ وَ أَطَلْتُمْ فَأَسْنِدُوا أَمْرَكُمْ إِلَى رَجُلٍ مِنْكُمْ فَلْيَتَكَلَّمْ بِحُجَّتِكُمْ وَ لْيُوجِزْ
Abu Abdullah Ja’far-asws Bin Muhammad-asws said to them: ‘You have (talked) a lot to me and have been lengthy, so attribute your matter to one man from you. Let him talk with your arguments and let him be brief!’
فَأَسْنَدُوا أَمْرَهُمْ إِلَى عَمْرِو بْنِ عُبَيْدٍ فَأَبْلَغَ وَ أَطَالَ فَكَانَ فِيمَا قَالَ أَنْ قَالَ قَتَلَ أَهْلُ الشَّامِ خَلِيفَتَهُمْ وَ ضَرَبَ اللَّهُ بَعْضَهُمْ بِبَعْضٍ وَ شَتَّتَ أُمُورَهُمْ فَنَظَرْنَا فَوَجَدْنَا رَجُلًا لَهُ دِينٌ وَ عَقْلٌ وَ مُرُوَّةٌ وَ مَعْدِنٌ لِلْخِلَافَةِ وَ هُوَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَأَرَدْنَا أَنْ نَجْتَمِعَ مَعَهُ فَنُبَايِعَهُ
They attributed their matter to Amro Bin Ubeyd. He delivered and he prolonged. Among what he said was that he said, ‘The people of Syria have killed their caliph and Allah-azwj has Struck some of them with others, and their affairs are scattered. We looked and found a man who had religion for him, and intellect, and personality, and potential for the caliphate, and he is Muhammad Bin Abdullah Bin Al-Hassan. We wanted to gather with him and pledge allegiance to him.
ثُمَّ نُظْهِرَ أَمْرَنَا مَعَهُ وَ نَدْعُوَ النَّاسَ إِلَيْهِ فَمَنْ بَايَعَهُ كُنَّا مَعَهُ وَ كَانَ مِنَّا وَ مَنِ اعْتَزَلَنَا كَفَفْنَا عَنْهُ وَ مَنْ نَصَبَ لَنَا جَاهَدْنَاهُ وَ نَصَبْنَا لَهُ عَلَى بَغْيِهِ وَ نَرُدَّهُ إِلَى الْحَقِّ وَ أَهْلِهِ وَ قَدْ أَحْبَبْنَا أَنْ نَعْرِضَ ذَلِكَ عَلَيْكَ فَإِنَّهُ لَا غَنَاءَ بِنَا عَنْ مِثْلِكَ لِفَضْلِكَ وَ كَثْرَةِ شِيعَتِكَ
Then our matter prevailed with him and we call the people to him. The one who pledged allegiance to him, we were with him and he was with us, and the one who isolated us we refrained from him, and the one who was hostile to us we fought him and were hostile to him upon his rebellion, and we returned him to the truth and its people ad we have loved to present that to you-asws, for there is no sufficiency with us away from the likes of you-asws due to your-asws merit and the large numbers of your-asws Shias!’
فَلَمَّا فَرَغَ قَالَ أَبُو عَبْدِ اللَّهِ ع- أَ كُلُّكُمْ عَلَى مِثْلِ مَا قَالَ عَمْرٌو
When he was free, Abu Abdullah-asws said: ‘Are all of you upon similar to what Amro has said?’
قَالُوا نَعَمْ
They said, ‘Yes!’
فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص- ثُمَّ قَالَ إِنَّمَا نَسْخَطُ إِذَا عُصِيَ اللَّهُ فَإِذَا أُطِيعَ اللَّهُ رَضِينَا أَخْبِرْنِي يَا عَمْرُو لَوْ أَنَّ الْأُمَّةَ قَلَّدَتْكَ أَمْرَهَا فَمَلَكْتَهُ بِغَيْرِ قِتَالٍ وَ لَا مَئُونَةٍ فَقِيلَ لَكَ وَلِّهَا مَنْ شِئْتَ مَنْ كُنْتَ تُوَلِّي
He-asws praised Allah-azwj and lauded upon Him-azwj and sent Salawaat upon the Prophet-saww, then said: ‘But rather, we-asws are angered when Allah-azwj is disobeyed. When Allah-azwj is obeyed, we-asws are pleased. Inform me, O Amro, if the community were to collar you with its affairs and you rule us without fighting nor hardship, so it is said to you, ‘Place in charge the one you desire to!’ Whom would you place in charge?’
قَالَ كُنْتُ أَجْعَلُهَا شُورَى بَيْنَ الْمُسْلِمِينَ
He said, ‘I would make it a consultation (council) between the Muslims’.
قَالَ بَيْنَ كُلِّهِمْ
He-asws said: ‘Between all of them?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قَالَ بَيْنَ فُقَهَائِهِمْ وَ خِيَارِهِمْ
He said, ‘Between their jurists and their good ones?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ قُرَيْشٍ وَ غَيْرِهِمْ
He-asws said: ‘Qureysh and others?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ الْعَرَبِ وَ الْعَجَمِ
He-asws said: ‘The Arabs and the non-Arabs?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ أَخْبِرْنِي يَا عَمْرُو أَ تَتَوَلَّى أَبَا بَكْرٍ وَ عُمَرَ أَوْ تَتَبَرَّأُ مِنْهُمَا
He-asws said: ‘Inform me, O Amro! Do you befriend Abu Bakr and Umar, or do you disavow from them?’
قَالَ أَتَوَلَّاهُمَا
He said, ‘I befriend them’.
قَالَ يَا عَمْرُو إِنْ كُنْتَ رَجُلًا تَتَبَرَّأُ مِنْهُمَا فَإِنَّهُ يَجُوزُ لَكَ الْخِلَافُ عَلَيْهِمَا وَ إِنْ كُنْتَ تَتَوَلَّاهُمَا فَقَدْ خَالَفْتَهُمَا قَدْ عَهِدَ عُمَرُ إِلَى أَبِي بَكْرٍ فَبَايَعَهُ وَ لَمْ يُشَاوِرْ أَحَداً ثُمَّ رَدَّهَا أَبُو بَكْرٍ عَلَيْهِ وَ لَمْ يُشَاوِرْ أَحَداً ثُمَّ جَعَلَهَا عُمَرُ شُورَى بَيْنَ سِتَّةٍ فَأَخْرَجَ مِنْهَا الْأَنْصَارَ غَيْرَ أُولَئِكَ السِّتَّةِ مِنْ قُرَيْشٍ ثُمَّ أَوْصَى النَّاسَ فِيهِمْ بِشَيْءٍ مما [لَا] أَرَاكَ تَرْضَى بِهِ أَنْتَ وَ لَا أَصْحَابُكَ
He-asws said: ‘O Amro! Had you been a man disavowing from them, it would be allowed for you to oppose them, and since you are befriending them, you have opposed them. Umar had made a pact to Abu Bakr and pledged allegiance to him, and he did not consult anyone. Then Abu Bakr returned it to him and did not consult anyone. Then Umar made it a consultation between six (people), so he expelled the Helpers from it apart from those six from Qureysh. Then he bequeathed to the people regarding them with something from what I-asws don’t see you agreeing with it, nor your companions’.
قَالَ وَ مَا صَنَعَ
He said, ‘And what did he do?’
قَالَ أَمَرَ صُهَيْباً أَنْ يُصَلِّيَ بِالنَّاسِ ثَلَاثَةَ أَيَّامٍ وَ أَنْ يَتَشَاوَرُوا أُولَئِكَ السِّتَّةَ لَيْسَ فِيهِمْ أَحَدٌ سِوَاهُمْ إِلَّا ابْنُ عُمَرَ يُشَاوِرُونَهُ وَ لَيْسَ لَهُ مِنَ الْأَمْرِ شَيْءٌ وَ أَوْصَى مَنْ بِحَضْرَتِهِ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ إِنْ مَضَتْ ثَلَاثَةُ أَيَّامٍ قَبْلَ أَنْ يَفْرُغُوا وَ يُبَايِعُوا أَنْ تُضْرَبَ أَعْنَاقُ السِّتَّةِ جَمِيعاً وَ إِنِ اجْتَمَعَ أَرْبَعَةٌ قَبْلَ أَنْ تَمْضِيَ ثَلَاثَةُ أَيَّامٍ وَ خَالَفَ اثْنَانِ أَنْ يُضْرَبَ أَعْنَاقُ الِاثْنَيْنِ أَ فَتَرْضَوْنَ بِذَا فِيمَا تَجْعَلُونَ مِنَ الشُّورَى فِي الْمُسْلِمِينَ
He-asws said: ‘He ordered Suheyb to pray Salat with the people for three day, and these six should consult, there not being anyone among them apart from them, except for Ibn Umar. They should consult him and there wouldn’t be anything for him from the matter, and he bequeathed the ones from the Emigrants and the Helpers who were present, if three days were to pass before they are free and have pledged allegiance (to one of the six), the necks of all six of them should be struck off; and if our were to unite before the passing of three days and two oppose, the necks of the two should be struck off. Are you agreeing with that regarding what you are making from the consultation council among the Muslims?’
قَالُوا لَا
They said, ‘No’.
قَالَ يَا عَمْرُو دَعْ ذَا أَ رَأَيْتَ لَوْ بَايَعْتَ صَاحِبَكَ هَذَا الَّذِي تَدْعُو إِلَيْهِ ثُمَّ اجْتَمَعَتْ لَكُمُ الْأُمَّةُ وَ لَمْ يَخْتَلِفْ عَلَيْكُمْ فِيهَا رَجُلَانِ فَأَفْضَيْتُمْ إِلَى الْمُشْرِكِينَ الَّذِينَ لَمْ يُسْلِمُوا وَ لَمْ يُؤَدُّوا الْجِزْيَةَ كَانَ عِنْدَكُمْ وَ عِنْدَ صَاحِبِكُمْ مِنَ الْعِلْمِ مَا تَسِيرُونَ بِسِيرَةِ رَسُولِ اللَّهِ ص- فِي الْمُشْرِكِينَ فِي حَرْبِهِمْ
He-asws said: ‘O Amro, leave that! What is your view if you pledged allegiance to your companion whom you are calling for, and then the community united under you without any two men in it opposing you, and you then faced the Polytheists who neither embraced Islam nor paid the tax, would you and your companion have the knowledge to deal with them as Rasool-Allah-saww had dealt with the Polytheists in their wars?’
قَالُوا نَعَمْ
They said, ‘Yes’.
قَالَ فَتَصْنَعُونَ مَا ذَا
He-asws said: ‘So what is it that you would be doing?’
قَالُوا نَدْعُوهُمْ إِلَى الْإِسْلَامِ فَإِنْ أَبَوْا دَعَوْنَاهُمْ إِلَى الْجِزْيَةِ
They said, ‘We shall call them to Al-Islam. If they refuse, we will call them to pay the tax’.
قَالَ وَ إِنْ كَانُوا مَجُوساً وَ أَهْلَ كِتَابٍ
He-asws said: ‘And even if they were Magians and people of the Book?’
قَالُوا وَ إِنْ كَانُوا مَجُوساً وَ أَهْلَ كِتَابٍ
They said, ‘And even if they were Magians and people of the Book!’
قَالَ وَ إِنْ كَانُوا أَهْلَ الْأَوْثَانِ وَ عَبْدَةَ النِّيرَانِ وَ الْبَهَائِمِ وَ لَيْسُوا بِأَهْلِ كِتَابٍ
He-asws said: ‘And even if there were the people of idolatry and worshippers of the fires and the beasts, and they aren’t people of the Book?’
قَالُوا سَوَاءٌ
They said, ‘Same!’
قَالَ فَأَخْبِرْنِي عَنِ الْقُرْآنِ أَ تَقْرَؤُهُ
He-asws said: ‘Inform me-asws about the Quran, are you reading it?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ اقْرَأْ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ
He-asws said: ‘Have you read: Fight those who are not believing in Allah, nor in the Last Day, nor are they sanctifying what Allah and His Rasool Sanctified, nor are they making it to be a religion, the Religion of the Truth, from those Given the Book, until they give the tribute by hand and they are belittled [9:29]?’
قَالَ فَاسْتَثْنَى اللَّهُ عَزَّ وَ جَلَّ وَ اشْتَرَطَ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ فَهُمْ وَ الَّذِينَ لَمْ يُؤْتَوُا الْكِتَابَ سَوَاءٌ
He-asws said, ‘Allah-azwj Mighty and Majestic has Made an exception and Set a condition from those who have been Given the Book. Thus, they and those who have not been Given the Book are the same?’
قَالَ نَعَمْ
He said: ‘Yes’.
قَالَ ع عَمَّنْ أَخَذْتَ هَذَا
He-asws said: ‘From whom have you taken this?’
قَالَ سَمِعْتُ النَّاسَ يَقُولُونَهُ
He said, ‘I heard the people saying it’.
قَالَ فَدَعْ ذَا فَإِنَّهُمْ إِنْ أَبَوُا الْجِزْيَةَ فَقَاتَلْتَهُمْ وَ ظَهَرْتَ عَلَيْهِمْ كَيْفَ تَصْنَعُ بِالْغَنِيمَةِ
He-asws Leave that! If they were to refuse to pay the tax, so you fight them and prevail upon them, how will you deal with the war booty?’
قَالَ أُخْرِجُ الْخُمُسَ وَ أَقْسِمُ أَرْبَعَةَ أَخْمَاسٍ بَيْنَ مَنْ قَاتَلَ عَلَيْهَا
He said, ‘I shall extract the fifth and distribute the four-fifths between the ones who had fought upon it’.
قَالَ تَقْسِمُهُ بَيْنَ جَمِيعِ مَنْ قَاتَلَ عَلَيْهَا
He-asws said: ‘Will you distribute it between entirety of the ones who had fought upon it?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَقَدْ خَالَفْتَ رَسُولَ اللَّهِ ص- فِي فِعْلِهِ وَ فِي سِيرَتِهِ وَ بَيْنِي وَ بَيْنَكَ فِيهَا فُقَهَاءُ أَهْلِ الْمَدِينَةِ وَ مَشِيخَتُهُمْ فَسَلْهُمْ فَإِنَّهُمْ لَا يَخْتَلِفُونَ وَ لَا يَتَنَازَعُونَ فِي أَنَّ رَسُولَ اللَّهِ ص إِنَّمَا صَالَحَ الْأَعْرَابَ عَلَى أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَ أَنْ لَا يُهَاجِرُوا عَلَى أَنَّهُ إِنْ دَهِمَهُ مِنْ عَدُوِّهِ دَاهِمٌ فَيَسْتَنْفِرُهُمْ فَيُقَاتِلُ بِهِمْ وَ لَيْسَ لَهُمْ مِنَ الْغَنِيمَةِ نَصِيبٌ وَ أَنْتَ تَقُولُ بَيْنَ جَمِيعِهِمْ فَقَدْ خَالَفْتَ رَسُولَ اللَّهِ ص فِي سِيرَتِهِ فِي الْمُشْرِكِينَ
He-asws said: ‘Then you would have opposed Rasool-Allah-saww in his-saww actions and in his-saww conduct, and between me and you regarding it are jurists of the people of Medina and their elders. Ask them, for they are neither opposing nor are they contending regarding that Rasool-Allah-saww had rather reconciled with the Bedouins based upon that he-saww will leave them in their houses and not emigrate, based upon that if an enemy attacked him-saww, he‑saww would call upon them for support, and they would fight alongside him-saww but they will have no share in the spoils of war. Yet you say it applies to all of them equally, so you have contradicted Rasool-Allah-saww, in his dealings with the Polytheists.
وَ دَعْ ذَا مَا تَقُولُ فِي الصَّدَقَةِ
And leave that! What are you saying regarding the charities?’
قَالَ فَقَرَأَ عَلَيْهِ هَذِهِ الْآيَةَ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها إِلَى آخِرِهَا قَالَ نَعَمْ فَكَيْفَ تُقْسِمُ بَيْنَهُمْ
He (the narrator) said, ‘He-asws recited to him this Verse: But rather, the charities are for the poor and the needy, and the office bearers upon it, [9:60] – up to the end of the Verse. He-asws said: ‘Yes, so how will you distribute upon them?’
قَالَ أَقْسِمُهَا عَلَى ثَمَانِيَةِ أَجْزَاءٍ فَأُعْطِي كُلَّ جُزْءٍ مِنَ الثَّمَانِيَةِ جُزْءاً
He said, ‘I will distribute upon eight segments. I will give each one a segment from the eight segments’.
قَالَ ع إِنْ كَانَ صِنْفٌ مِنْهُمْ عَشَرَةَ آلَافٍ وَ صِنْفٌ رَجُلًا وَاحِداً وَ رَجُلَيْنِ وَ ثَلَاثَةً جَعَلْتَ لِهَذَا الْوَاحِدِ مِثْلَ مَا جَعَلْتَ لِلْعَشَرَةِ آلَافٍ
He-asws said: ‘If a group from these is of ten thousand men, and a group is of one man, and two men, and three, will you make for this one (man) similar to what you will make for the ten thousand?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ وَ مَا تَصْنَعُ بَيْنَ صَدَقَاتِ أَهْلِ الْحَضَرِ وَ أَهْلِ الْبَوَادِي فَتَجْعَلُهُمْ فِيهَا سَوَاءً
He-asws said: ‘And what will you do between the charities of the people present (townspeople) and people of the valleys (Bedouins)? Will you make them as the same in it?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَخَالَفْتَ رَسُولَ اللَّهِ ص فِي كُلِّ مَا أَتَى بِهِ فِي سِيرَتِهِ كَانَ رَسُولُ اللَّهِ ص يَقْسِمُ صَدَقَةَ الْبَوَادِي فِي أَهْلِ الْبَوَادِي وَ صَدَقَةَ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ وَ لَا يَقْسِمُهُ بَيْنَهُمْ بِالسَّوِيَّةِ إِنَّمَا يَقْسِمُ عَلَى قَدْرِ مَا يَحْضُرُهُ مِنْهُمْ وَ عَلَى مَا يَرَى وَ عَلَى قَدْرِ مَا يَحْضُرُهُ
He-asws said: ‘Then you would have opposed Rasool-Allah-saww in all what he-saww have come with in his-saww conduct. Rasool-Allah-saww had distributed charities of the valleys among people of the valleys, and charities of the townspeople among the townspeople, and he-saww did not distribute it between them with the equality. But rather, he-saww had distributed based upon the ones from them who were present, and based upon what he-saww viewed as proper, and based upon what was available.
فَإِنْ كَانَ فِي نَفْسِكَ شَيْءٌ مِمَّا قُلْتُ فَإِنَّ فُقَهَاءَ أَهْلِ الْمَدِينَةِ وَ مَشِيخَتَهُمْ كُلَّهُمْ لَا يَخْتَلِفُونَ فِي أَنَّ رَسُولَ اللَّهِ ص كَذَا كَانَ يَصْنَعُ
So, if there was something (doubt) within yourself from what I-asws have said, then the jurists of the people of Medina and their elders, all of them are not differing regarding that Rasool-Allah-saww had done such!’
ثُمَّ أَقْبَلَ عَلَى عَمْرٍو وَ قَالَ اتَّقِ اللَّهَ يَا عَمْرُو وَ أَنْتُمْ أَيُّهَا الرَّهْطُ فَاتَّقُوا اللَّهَ فَإِنَّ أَبِي حَدَّثَنِي وَ كَانَ خَيْرَ أَهْلِ الْأَرْضِ وَ أَعْلَمَهُمْ بِكِتَابِ اللَّهِ وَ سُنَّةِ رَسُولِهِ أَنَّ رَسُولَ اللَّهِ ص- قَالَ مَنْ ضَرَبَ النَّاسَ بِسَيْفِهِ وَ دَعَاهُمْ إِلَى نَفْسِهِ وَ فِي الْمُسْلِمِينَ مَنْ هُوَ أَعْلَمُ مِنْهُ فَهُوَ ضَالٌّ مُتَكَلِّفٌ.
Then he-saww turned towards Amro and said: ‘Fear Allah-azwj, O Amro, and you (also), O group, fear Allah-azwj, for my-asws father-asws had narrated to me-asws, and he-asws was best of the people of earth and their most knowledgeable of the Book of Allah-azwj and Sunnah of His-azwj Rasool‑saww, that Rasool-Allah-saww had said: ‘One who strike the people with his sword and calls them to himself, and among the Muslims there is someone who is more knowledgeable than him, so he is misguided, a pretender!’’[49]
7- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ وَ الْبَزَنْطِيِّ مَعاً عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعٌ لَا يَجُزْنَ فِي أَرْبَعَةٍ الْخِيَانَةُ وَ الْغُلُولُ وَ السَّرِقَةُ وَ الرِّبَا لَا تَجُوزُ فِي حَجٍّ وَ لَا عُمْرَةٍ وَ لَا جِهَادٍ وَ لَا صَدَقَةٍ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Abu Umeyr and Al Bazanty, both together from Aban Bin Usman,
‘From Abu Abdullah-asws having said: ‘Four are not allowed in four – the betrayal, and stealing from war booty, and the theft, and the usury are neither allowed in Hajj, nor Umrah, or Jihad, nor charity’’.[50]
8- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا لَقِيتُمْ عَدُوَّكُمْ فِي الْحَرْبِ فَأَقِلُّوا الْكَلَامَ وَ أَكْثِرُوا ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ وَ لَا تُوَلُّوهُمُ الْأَدْبَارَ فَتُسْخِطُوا اللَّهَ رَبَّكُمْ وَ تَسْتَوْجِبُوا غَضَبَهُ وَ إِذَا رَأَيْتُمْ مِنْ إِخْوَانِكُمْ فِي الْحَرْبِ الرَّجُلَ الْمَجْرُوحَ أَوْ مَنْ قَدْ نُكِلَ أَوْ مَنْ قَدْ طَمِعَ عَدُوُّكُمْ فِيهِ فَقُوهُ بِأَنْفُسِكُمْ.
(The book) ‘Al Khisaal’ –
‘The Four Hundred (Ahadeeth) – Amir Al-Momineen-asws said: ‘When you meet your enemies in the war, then reduce the talking, and frequent the Zikr of Allah-azwj Mighty and Majestic, and do not turn your backs for you will be Angering Allah-azwj your Lord-azwj, and His-azwj Wrath will be obligated; and when you see the man from your brothers in the war having been injured, or one who has been hurt, or one your enemies have targeted in it, save him with yourselves!’’[51]
9- وَ قَالَ ع لَا يَخْرُجُ الْمُسْلِمُ فِي الْجِهَادِ مَعَ مَنْ لَا يُؤْمَنُ عَلَى الْحُكْمِ وَ لَا يُنْفِذُ فِي الْفَيْءِ أَمْرَ اللَّهُ عَزَّ وَ جَلَّ فَإِنَّهُ إِنْ مَاتَ فِي ذَلِكَ كَانَ مُعِيناً لِعَدُوِّنَا فِي حَبْسِ حَقِّنَا وَ الْإِشَاطَةِ بِدِمَائِنَا وَ مِيتَتُهُ مِيتَةٌ جَاهِلِيَّةٌ.
And he-asws said: ‘The Muslims should not go out in the Jihad with someone who cannot be trusted upon the judgment nor regarding the war booty in implementing the Commands of Allah-azwj Mighty and Majestic, for the one who dies during that would have assisted our-asws enemies in withholding our-asws rights and the shedding of our-asws blood, and his death would be a death of the Pre-Islamic period’’.[52]
10- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا عَلَى غَيْرِ سُنَّةٍ فَالْقَاتِلُ وَ الْمَقْتُولُ فِي النَّارِ
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Abu Al Jowza’a, from Al-Husayn Bin Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his forefather-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘When two Muslims meet each other with their swords, not being upon Sunnah, then the killer and the killed would be in the Hellfire!’
فَقِيلَ يَا رَسُولَ اللَّهِ هَذَا الْقَاتِلُ فَمَا بَالُ الْمَقْتُولِ
It was said, ‘O Rasool-Allah-saww! This is the killer, so what is the matter with the killed?’
قَالَ لِأَنَّهُ أَرَادَ قَتْلًا.
He-saww said: ‘Because he had intended to kill’’.[53]
11- ع، علل الشرائع مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْهَمْدَانِيِّ وَ ابْنِ بَزِيعٍ مَعاً عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ عَنِ الْعِيصِ بْنِ قَاسِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اتَّقُوا اللَّهَ وَ انْظُرُوا لِأَنْفُسِكُمْ فَإِنَّ أَحَقَّ مَنْ نَظَرَ لَهَا أَنْتُمْ لَوْ كَانَ لِأَحَدِكُمْ نَفْسَانِ فَقَدَّمَ إِحْدَاهُمَا وَ جَرَّبَ بِهَا اسْتَقْبَلَ التَّوْبَةَ بِالْأُخْرَى كَانَ وَ لَكِنَّهَا نَفْسٌ وَاحِدَةٌ إِذَا ذَهَبَتْ فَقَدْ وَ اللَّهِ ذَهَبَتِ التَّوْبَةُ
(The book) ‘Ilal Al Sharaie’ – Majaylawiya, from Ali, from his father, from Yahya Bin Imran Al Hamdany and Ibn Bazie, both together, from Yunus from Abdul Rahman, from Al Ays Bin Qasim who said,
‘I heard Abu Abdullah-asws saying: ‘Fear Allah-azwj and look at yourselves, for the most rightful of the ones to look at it are you (Shias). If one of you had two souls and chose to sacrifice one, using the other to make repentance, that would be acceptable. But it is only one soul, and when it is gone, by Allah-azwj, repentance is gone with it!
If someone comes to you from us calling you to our approval, we bear witness that we do not accept it. He does not obey us today when he is alone; how will he obey us when the banners and flags are raised?’
إِنْ أَتَاكُمْ مِنَّا آتٍ يَدْعُوكُمْ إِلَى الرِّضَا مِنَّا فَنَحْنُ نَسْتَشْهِدُكُمْ أَنَّا لَا نَرْضَى إِنَّهُ لَا يُطِيعُنَا الْيَوْمَ وَ هُوَ وَحْدَهُ فَكَيْفَ يُطِيعُنَا إِذَا ارْتَفَعَتِ الرَّايَاتُ وَ الْأَعْلَامُ.
If a comer from us comes to you calling you all to the approval from us, we-asws keep you as witnesses that we do not agree. He does not obey us-asws today while he is alone, so how will we obey us when the flags and the banners are raised?’’[54]
12- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيٌّ ع لَا يُقَاتِلُ حَتَّى تَزُولَ الشَّمْسُ وَ يَقُولُ تُفَتَّحُ أَبْوَابُ السَّمَاءِ وَ تُقْبَلُ التَّوْبَةُ وَ يَنْزِلُ النَّصْرُ
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Muawiya Bin Hukeym, from Ibn Abu Umeyr, from Aban Bin Usman, from Yahya Bin Abu Al A’ala,
‘From Abu Abdullah-asws having said: ‘Ali-asws would not fight until the midday, and he-asws said: ‘Doors of the sky are open and the repentance is Accepted, and the Help descends!’
وَ يَقُولُ هُوَ أَقْرَبُ إِلَى اللَّيْلِ وَ أَجْدَرُ أَنْ يَقِلَّ الْقَتْلُ وَ يَرْجِعَ الطَّالِبُ وَ يُفْلِتَ الْمَهْزُومُ.
And he-asws said: ‘It is the closest to the night and more likely that the killing would be reduced, and the seeker will return and the defeated one will escape’’.[55]
13- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: ذُكِرَتِ الْحَرُورِيَّةُ عِنْدَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ إِنْ خَرَجُوا مِنْ جَمَاعَةٍ أَوْ عَلَى إِمَامٍ عَادِلٍ فَقَاتِلُوهُمْ وَ إِنْ خَرَجُوا عَلَى إِمَامٍ جَائِرٍ فَلَا تُقَاتِلُوهُمْ فَإِنَّ لَهُمْ فِي ذَلِكَ مَقَالًا.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Al Mugheira, from Al Sakuni,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws having said: ‘The Harouriyya (Kharijites) were mentioned in the presence of Ali Bin Abu Talib-asws. He-asws said: ‘If they come out against a community or against a just Imam-asws, fight them, and if they come out against a tyrannical imam, do not fight them for they will have words (an argument) for them in that’’.[56]
14- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ مَوَالِيكَ بَلَغَهُ أَنَّ رَجُلًا يُعْطِي السَّيْفَ وَ الْفَرَسَ فِي السَّبِيلِ فَأَتَاهُ فَأَخَذَهُمَا مِنْهُ ثُمَّ لَقِيَهُ أَصْحَابُهُ فَأَخْبَرُوهُ أَنَّ السَّبِيلَ مَعَ هَؤُلَاءِ لَا يَجُوزُ وَ أَمَرُوهُ بِرَدِّهِمَا
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Muhammad Bin Isa, from Yunus,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! There is a man from your-asws friends, it reached him that a man was given the sword and the horse in the way (of Allah-azwj). So he went to him, took them from him, and then met his companions who informed him that this path with these people is not Permissible and instructed him to return them.
قَالَ فَلْيَفْعَلْ
He-asws said: ‘Let him do so’.
قَالَ قُلْتُ قَدْ طَلَبَ الرَّجُلَ فَلَمْ يَجِدْهُ وَ قِيلَ لَهُ قَدْ شَخَصَ الرَّجُلُ
He (the narrator) said, ‘I said, ‘The man searched but could not find him, and it was said to him, ‘The man has gone!’
قَالَ فَلْيُرَابِطْ وَ لَا يُقَاتِلْ
He-asws said: ‘Let him stay in ambush and not fight’.
قَالَ قُلْتُ لَهُ فَفِي مِثْلِ قَزْوِينَ وَ الدَّيْلَمِ وَ عَسْقَلَانَ وَ مَا أَشْبَهَ هَذِهِ الثُّغُورَ
He (the narrator) said, ‘I said to him-asws, ‘Regarding the likes of Qazween, and Al Daylam, and Asqalan, and what resembles it from the frontiers’.
فَقَالَ نَعَمْ
He-asws said: ‘Yes’.
فَقَالَ لَهُ يُجَاهِدُ
He said to him-asws, ‘Should he fight?’
فَقَالَ لَا إِلَّا أَنْ يَخَافَ عَلَى ذَرَارِيِّ الْمُسْلِمِينَ
He-asws said: ‘No, except if he fears upon offsprings of the Muslims’.
أَ رَأَيْتَكَ لَوْ أَنَّ الرُّومَ دَخَلُوا عَلَى الْمُسْلِمِينَ لَمْ يَنْبَغِ لَهُمْ أَنْ يُتَابِعُوهُمْ
(He said), ‘What is your-asws view if Rome were to enter upon the Muslims, it would not befitting for them to follow them?’
قَالَ يُرَابِطُ وَ لَا يُقَاتِلُ فَإِنْ خَافَ عَلَى بَيْضَةِ الْإِسْلَامِ وَ الْمُسْلِمِينَ قَاتَلَ فَيَكُونُ قِتَالُهُ لِنَفْسِهِ لَيْسَ لِلسُّلْطَانِ
He-asws said: ‘He should wait in ambush and not fight. If he fears upon the sanctity of Al-Islam and the Muslims, he should fight, so his killing would be for himself, not for the ruler’.
قَالَ قُلْتُ فَإِنْ جَاءَ الْعَدُوُّ إِلَى الْمَوْضِعِ الَّذِي هُوَ فِيهِ مُرَابِطٌ كَيْفَ يَصْنَعُ
He (the narrator) said, ‘I said, ‘If the enemy comes to the place which he waiting in ambush in, how should he deal with it?’
قَالَ يُقَاتِلُ عَنْ بَيْضَةِ الْإِسْلَامِ لَا عَنْ هَؤُلَاءِ لِأَنَّ فِي دُرُوسِ الْإِسْلَامِ دُرُوسَ ذِكْرِ مُحَمَّدٍ ص.
He-asws said: ‘He should fight for the sanctity of Al-Islam, not for them, because in the decline of Al-Islam is decline of the mention of Muhammad-saww’’.[57]
15- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْجِهَادِ أَ سُنَّةٌ هُوَ أَمْ فَرِيضَةٌ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqay, from Fuzeyl Bin Iyaz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Jihad, ‘Is it a Sunnah (recommended) or an obligation?’
فَقَالَ الْجِهَادُ عَلَى أَرْبَعَةِ أَوْجُهٍ فَجِهَادَانِ فَرْضٌ وَ جِهَادٌ سُنَّةٌ لَا يُقَامُ إِلَّا مَعَ فَرْضٍ وَ جِهَادٌ سُنَّةٌ
He-asws said: ‘The Jihad is based upon four aspects. Two Jihad(s) are obligatory and a Jihad is a Sunnah, not standing except with an obligation, and a Sunnah Jihad.
فَأَمَّا أَحَدُ الْفَرْضَيْنِ فَمُجَاهَدَةُ الرَّجُلِ نَفْسَهُ عَنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَّ وَ هُوَ مِنْ أَعْظَمِ الْجِهَادِ وَ مُجَاهَدَةُ الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ فَرْضٌ
As for one of the two obligation, the man fights against himself from disobeying Allah-azwj Mighty and Majestic, and it is from the mightiest Jihad; and fighting those of the Kafirs who are near to you [9:123] is an obligation.
وَ أَمَّا الْجِهَادُ الَّذِي هُوَ سُنَّةٌ لَا يُقَامُ إِلَّا مَعَ فَرْضٍ فَإِنَّ مُجَاهَدَةَ الْعَدُوِّ فَرْضٌ عَلَى جَمِيعِ الْأُمَّةِ وَ لَوْ تَرَكُوا الْجِهَادَ لَأَتَاهُمُ الْعَذَابُ وَ هَذَا هُوَ مِنْ عَذَابِ الْأُمَّةِ وَ هُوَ سُنَّةٌ عَلَى الْإِمَامِ أَنْ يَأْتِيَ الْعَدُوَّ مَعَ الْأُمَّةِ فَيُجَاهِدَهُمْ
And as for the Jihad which is a Sunnah (recommended) not standing except with an obligation. Fighting the enemy is an obligation upon entirety of the community, and if they neglect the Jihad the Punishment will come to them, and this, it is from punishment of the community, and it is a Sunnah upon the Imam that he goes to the enemy with the community, so he fights them.
وَ أَمَّا الْجِهَادُ الَّذِي هُوَ سُنَّةٌ فَكُلُّ سُنَّةٍ أَقَامَهَا الرَّجُلُ وَ جَاهَدَ فِي إِقَامَتِهَا وَ بُلُوغِهَا وَ إِحْيَائِهَا فَالْعَمَلُ وَ السَّعْيُ فِيهَا مِنْ أَفْضَلِ الْأَعْمَالِ لِأَنَّهُ أَحْيَا سُنَّةً
And as for the Jihad which is a Sunnah, so every Sunnah the man establishes and fights in establishing it and delivers it and revives it, so the work and the striving in it is from the best of the deeds, because he is reviving a Sunnah’.
قَالَ النَّبِيُّ ص مَنْ سَنَّ سُنَّةً حَسَنَةً فَلَهُ أَجْرُهَا وَ أَجْرُ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ أُجُورِهِمْ شَيْءٌ.
The Prophet-saww said: ‘One who establishes practice of a Sunnah, for him would be its Reward, and Reward of the one working with it from without there being reduction from their Rewards by anything’’.[58]
16- أَقُولُ رَوَاهُ فِي كِتَابِ الْغَايَاتِ عَنْ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع
I say, ‘It is reported in the book ‘Al Ghayaat’, from Fuzeyl, from Abu Abdullah-asws (similar to it).[59]
17- وَ فِي ف، تحف العقول عَنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ مُرْسَلًا وَ فِيهِ وَ أَجْرُ مَنْ عَمِلَ بِهَا إِلَى يَوْمِ الْقِيَامَةِ.
And in (the book) ‘Tohf Al Uqoul’ –
‘From Al-Husayn-asws, may the Salawaat of Allah-azwj be upon him, with an unbroken chain, and in it: ‘And Reward of the one who works with it up to the Day of Qiyamah’’.[60]
18- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: الْجِهَادُ وَاجِبٌ مَعَ إِمَامٍ عَادِلٍ وَ مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ وَ لَا يَحِلُّ قَتْلُ أَحَدٍ مِنَ الْكُفَّارِ وَ النُّصَّابِ فِي دَارِ التَّقِيَّةِ إِلَّا قَاتِلٍ أَوْ سَاعٍ فِي فَسَادٍ وَ ذَلِكَ إِذَا لَمْ تَخَفْ عَلَى نَفْسِكَ وَ لَا عَلَى أَصْحَابِكَ.
(The book) ‘Al Khisaal’ – In a report by Al Amsh,
‘From Al-Sadiq-asws having said: ‘The Jihad is obligatory along with a just Imam-asws, and the one who killed for (protecting) his wealth, he is a martyr, and it is not Permissible to kill any one of the Kafirs and the Nasibis in the realm of Taqiyyah except a killer or one striving in corruption, and that is when you do not fear upon yourself nor upon your companions’’.[61]
19- ن، عيون أخبار الرضا عليه السلام فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ مِثْلَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws: ‘Among what Al-Reza-asws wrote for Al-Mamoun – similar to it’’.[62]
20- ف، تحف العقول كِتَابٌ كَتَبَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِلَى زِيَادِ بْنِ النَّضْرِ حِينَ أَنْفَذَهُ عَلَى مُقَدِّمَتِهِ إِلَى صِفِّينَ اعْلَمْ أَنَّ مُقَدِّمَةَ الْقَوْمِ عُيُونُهُمْ وَ عُيُونَ الْمُقَدِّمَةِ طَلَائِعُهُمْ
(The book) ‘Tohf Al Uqool’ –
‘A letter Amir Al-Momineen-asws, may the Salawaat of Allah-azwj upon him-asws, wrote to Ziyad Bin Al-Nazr when he-asws dispatched him to the vanguard to Siffeen: ‘Know that the vanguard of the people are their eyes and eyes of the vanguard are their scouts.
فَإِذَا أَنْتَ خَرَجْتَ مِنْ بِلَادِكَ وَ دَنَوْتَ مِنْ عَدُوِّكَ فَلَا تَسْأَمْ مِنْ تَوْجِيهِ الطَّلَائِعِ فِي كُلِّ نَاحِيَةٍ وَ فِي بَعْضِ الشِّعَابِ وَ الشَّجَرِ وَ الْخَمَرِ وَ فِي كُلِّ جَانِبٍ حَتَّى لَا يُغِيرَكُمْ عَدُوُّكُمْ وَ يَكُونَ لَكُمْ كَمِينٌ وَ لَا تُسَيِّرِ الْكَتَائِبَ وَ الْقَبَائِلَ مِنْ لَدُنِ الصَّبَاحِ إِلَى الْمَسَاءِ إِلَّا تَعْبِيَةً فَإِنْ دَهَمَكُمْ أَمْرٌ أَوْ غَشِيَكُمْ مَكْرُوهٌ كُنْتُمْ قَدْ تَقَدَّمْتُمْ فِي التَّعْبِيَةِ
When you leave your land and approach your enemy, do not tire of sending out advance patrols in every direction, through mountain passes, and among trees, and in concealed areas on all sides, so that your enemy does not take you by surprise or set an ambush for you. Do not move the battalions and tribes from morning until evening except in a state of preparedness, so that if an unexpected event occurs or some harm befalls you, you will already be in a state of readiness.
وَ إِذَا نَزَلْتُمْ بِعَدُوٍّ أَوْ نَزَلَ بِكُمْ فَلْيَكُنْ مُعَسْكَرُكُمْ فِي إِقْبَالِ الشِّرَافِ أَوْ فِي سِفَاحِ الْجِبَالِ وَ أَثْنَاءِ الْأَنْهَارِ كَيْمَا تَكُونَ لَكُمْ رِدْءاً وَ دُونَكُمْ مَرَدّاً وَ لْتَكُنْ مُقَاتَلَتُكُمْ مِنْ وَجْهٍ وَاحِدٍ أَوِ اثْنَيْنِ وَ اجْعَلُوا رُقَبَاءَكُمْ فِي صَيَاصِي الْجِبَالِ وَ بِأَعْلَى الشِّرَافِ وَ بِمَنَاكِبِ الْأَنْهَارِ يُرْبِئُونَ لَكُمْ لِئَلَّا يَأْتِيَكُمْ عَدُوٌّ مِنْ مَكَانِ مَخَافَةٍ أَوْ أَمْنٍ
When you encamp near an enemy or they encamp near you, let your camp be positioned at the foot of elevated terrain, along the slopes of mountains, or near riverbanks so that these natural barriers serve as your protection and provide a defensive retreat. Let your combat engagement be from one or two fronts only. Place your lookouts on mountain peaks, elevated areas, and riverbanks so they can observe for you, ensuring that the enemy does not approach you from an unexpected direction, whether from a place of danger or perceived safety.
وَ إِذَا نَزَلْتُمْ فَانْزِلُوا جَمِيعاً وَ إِذَا رَحَلْتُمْ فَارْحَلُوا جَمِيعاً وَ إِذَا غَشِيَكُمُ اللَّيْلُ فَنَزَلْتُمْ فَحُفُّوا عَسْكَرَكُمْ بِالرِّمَاحِ وَ التِّرَسَةِ وَ اجْعَلُوا رُمَاتَكُمْ يَلُونَ تِرَسَتَكُمْ كَيْلَا تُصَابَ لَكُمْ غِرَّةٌ وَ لَا تُلْقَى لَكُمْ غَفْلَةٌ وَ احْرُسْ عَسْكَرَكَ بِنَفْسِكَ وَ إِيَّاكَ أَنْ توقد [تَرْقُدَ] أَوْ تُصْبِحَ إِلَّا غِرَاراً أَوْ مَضْمَضَةً
When you settle in a location, do so together, and when you depart, depart together. If night falls upon you and you make camp, surround your encampment with spears and shields, and position your archers behind them so that you are not caught off guard or taken by surprise. Guard your camp personally, and beware of sleeping deeply or resting completely, sleep only lightly or briefly.
ثُمَّ لْيَكُنْ ذَلِكَ شَأْنَكَ وَ دَأْبَكَ حَتَّى تَنْتَهِيَ إِلَى عَدُوِّكُمْ وَ عَلَيْكَ بِالتُّؤَدَةِ فِي حَرْبِكَ وَ إِيَّاكَ وَ الْعَجَلَةَ إِلَّا أَنْ تُمْكِنَكَ فُرْصَةٌ وَ إِيَّاكَ أَنْ تُقَاتِلَ إِلَّا أَنْ يَبْدَءُوكَ أَوْ يَأْتِيَكَ أَمْرِي وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ.
Hen let that be your practice consistently until you reach your enemy. Approach war with patience and deliberation, and avoid haste unless an opportunity clearly presents itself. Do not engage in battle unless the enemy initiates combat or you receive my command, and the greeting be upon you and Mercy of Allah-azwj!’’[63]
21- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: عَلَيْكُمْ بِالْجِهَادِ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ فَإِنَّمَا يُجَاهِدُ فِي سَبِيلِ اللَّهِ رَجُلَانِ إِمَامٌ هُدًى أَوْ مُطِيعٌ لَهُ مُقْتَدٍ بِهُدَاهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By the chain Al Mujashie,
‘From Al-Sadiq-asws, from Amir Al-Momineen-asws having said: ‘Upon you all is with doing the Jihad in the Way of Allah-azwj with your wealth and yourselves, for rather two men do Jihad in the Way of Allah-azwj – either a just Imam-asws or one obedient to him-asws being led by his-asws guidance’’.[64]
22- مل، كامل الزيارات ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ الْأَصَمِّ عَنْ حَيْدَرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْجِهَادُ أَفْضَلُ الْأَشْيَاءِ بَعْدَ الْفَرَائِضِ فِي وَقْتِ الْجِهَادِ وَ لَا جِهَادَ إِلَّا مَعَ الْإِمَامِ.
(The book) ‘Kamil Al Ziyaraat’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Al Asamma, from Haydara,
‘From Abu Abdullah-asws having said: ‘The Jihad is best of the things are the obligation in the time of Jihad, and there is no Jihad except with the (just) Imam-asws’’.[65]
23- سن، المحاسن الْوَشَّاءُ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَ جَمِيلِ بْنِ دَرَّاجٍ كِلَاهُمَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا بَعَثَ سَرِيَّةً بَعَثَ أَمِيرَهَا فَأَجْلَسَهُ إِلَى جَنْبِهِ وَ أَجْلَسَ أَصْحَابَهُ بَيْنَ يَدَيْهِ ثُمَّ قَالَ سِيرُوا بِسْمِ اللَّهِ وَ بِاللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ص
(The book) ‘Al Mahasin’ – Al Washa, from Muhamad Bin Humran, and Jameel Bin Darraj, both of them,
‘From Abu Abdullah-asws having said: ‘When Rasool-Allah-saww sent a battalion, sent for its leader and made him sit to his-saww side and seated his companions in front of him-saww, then said: ‘Go forth in the Name of Allah-azwj, with Allah-azwj, and in the way of Allah-azwj, and upon the religion of Rasool-Allah-saww!
لَا تَغْدِرُوا وَ لَا تَغُلُّوا وَ لَا تُمَثِّلُوا وَ لَا تَقْطَعُوا شَجَراً إِلَّا أَنْ تُضْطَرُّوا إِلَيْهَا وَ لَا تَقْتُلُوا شَيْخاً فَانِياً وَ لَا صَبِيّاً وَ لَا امْرَأَةً وَ أَيُّمَا رَجُلٍ مِنْ أَدْنَى الْمُسْلِمِينَ أَوْ أَقْصَاهُمْ نَظَرَ إِلَى أَحَدٍ مِنَ الْمُشْرِكِينَ فَهُوَ جَارٌ حَتَّى يَسْمَعَ كَلامَ اللَّهِ فَإِذَا سَمِعَ كَلَامَ اللَّهِ فَإِنْ تَبِعَكُمْ فَأَخُوكُمْ فِي دِينِكُمْ وَ إِنْ أَبَى فَاسْتَعِينُوا بِاللَّهِ عَلَيْهِ وَ أَبْلِغُوهُ إِلَى مَأْمَنِهِ.
Neither betray, nor steal from the spoils, nor mutilate bodies, nor cut down trees unless you are compelled to do so. Do not kill an elderly man, or a child, or a woman, and if any man, whether from the lowest or highest ranks of the Muslims, grants safety to any of the Polytheists, then he is under protection until he hears the Words of Allah-azwj. If he accepts them, he becomes your brother in faith; but if he refuses, then seek the Help of Allah-azwj against him and ensure he reaches a place of safety!’’[66]
24- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا حَرَنَتْ عَلَى أَحَدِكُمْ دَابَّةٌ يَعْنِي إِذَا قَامَتْ فِي أَرْضِ الْعَدُوِّ فِي سَبِيلِ اللَّهِ فَلْيَذْبَحْهَا وَ لَا يُعَرْقِبْهَا.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When a mount of one of you is stubborn with him, meaning when it stand in a land of the enemy in the Way of Allah-azwj, let him slaughter it and not hamstring it’’.[67]
25- سن، المحاسن عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: لَمَّا كَانَ يَوْمُ مُؤْتَةَ كَانَ جَعْفَرٌ عَلَى فَرَسِهِ فَلَمَّا الْتَقَوْا نَزَلَ عَنْ فَرَسِهِ فَعَرْقَبَهَا بِالسَّيْفِ وَ كَانَ أَوَّلَ مَنْ عَرْقَبَ فِي الْإِسْلَامِ.
(The book) ‘Al Mahasin’ –
‘From Ja’far-asws, from his-asws father-asws having said: ‘When it was the day of (battle of) Mota, Ja’far-ra was upon his-ra horse. When they met (in battle), he-ra descended from his-ra horse and hamstrung it with the sword, and he-ra was the first one to hamstring (his horse) in Al-Islam’’.[68]
26- شي، تفسير العياشي عَنْ أَسْبَاطِ بْنِ سَالِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَجَاءَهُ رَجُلٌ فَقَالَ لَهُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ
Tafseer Al Ayyashi – From Asbat Bin Salim who said,
‘I was in the presence of Abu Abdullah-asws and a man came to him-asws. He said to him-asws, ‘Inform me about Words of Allah-azwj: And do not devour your wealth between yourselves by falsehood, [2:188].
قَالَ عَنَى بِذَلِكَ الْقِمَارَ وَ أَمَّا قَوْلُهُ وَ لا تَقْتُلُوا أَنْفُسَكُمْ عَنَى بِذَلِكَ الرَّجُلَ مِنَ الْمُسْلِمِينَ يَشُدُّ عَلَى الْمُشْرِكِينَ فِي مَنَازِلِهِمْ فَيُقْتَلُ فَنَهَاهُمُ اللَّهُ عَنْ ذَلِكَ.
He-asws said: ‘It means by that the gambling, and as for His-azwj Words: and do not kill your selves; [4:29] – meaning by that the man from the Muslims being harsh upon the Polytheists in their houses and kills, so Allah-azwj Prohibited them from that’’.[69]
27- وَ قَالَ فِي رِوَايَةِ أَبِي عَلِيٍّ رَفَعَهُ قَالَ: كَانَ الرَّجُلُ يَحْمِلُ عَلَى الْمُشْرِكِينَ وَحْدَهُ حَتَّى يَقْتُلَ أَوْ يُقْتَلَ فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً.
And he said in a report by Abu Ali raising it,
‘He-asws said: ‘The man would attach upon the Polytheists alone until he kills or he is killed, so Allah-azwj Revealed this Verse: and do not kill your selves; Allah was always Merciful with you all [4:29]’’.[70]
28- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً قَالَ كَانَ الْمُسْلِمُونَ يَدْخُلُونَ عَلَى عَدُوِّهِمْ فِي الْمَغَارَاتِ فَيَتَمَكَّنُ مِنْهُمْ عَدُوُّهُمْ فَيَقْتُلُهُمْ كَيْفَ شَاءَ فَنَهَاهُمُ اللَّهُ أَنْ يَدْخُلُوا عَلَيْهِمْ فِي الْمَغَارَاتِ.
Tafseer Al Ayyashi – from Muhammad Bin Ali,
‘From Abu Abdullah-asws regarding Words of Exalted: and do not kill your selves; Allah was always Merciful with you all [4:29]. He-asws said: ‘The Muslims were entering upon their enemies in the caves, and their enemies were enabled from them and killed them however they desire to, so Allah-azwj Prohibited them from entering into the caves upon them’’.[71]
29- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ يَحْيَى فِي قَوْلِهِ ما كانَ لَهُمْ أَنْ يَدْخُلُوها إِلَّا خائِفِينَ يَعْنِي الْإِيمَانَ لَا يَقْبَلُونَهُ إِلَّا وَ السَّيْفُ عَلَى رُءُوسِهِمْ.
Tafseer Al-Ayyashi – from Muhammad Bin Yahya regarding His-azwj Words: (As for) they, it was not for them that they should be entering them except fearing; [2:114] – meaning the Eman. They will not accept it except if the sword is upon their heads’’.[72]
30- شي، تفسير العياشي عَنْ عَبْدِ الْمَلِكِ بْنِ عُتْبَةَ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ: مَنْ ضَرَبَ النَّاسَ بِسَيْفِهِ وَ دَعَاهُمْ إِلَى نَفْسِهِ وَ فِي الْمُسْلِمِينَ مَنْ هُوَ أَعْلَمُ مِنْهُ فَهُوَ ضَالٌّ مُتَكَلِّفٌ
(The book) ‘Tafseer Al Ayyashi’ – From Abdul Malik Bin Utba Al Hashimy,
‘From Abu Abdullah-asws, from his-asws father-asws, he-asws said: ‘He-asws said: ‘One who strikes the people with his sword and calls them to himself, and among the Muslims there is someone who is more knowledgeable than him, so he has strayed, a pretender!’
قَالَهُ لِعَمْرِو بْنِ عُبَيْدٍ حَيْثُ سَأَلَهُ أَنْ يُبَايِعَ عَبْدَ اللَّهِ بْنَ الْحَسَنِ.
He-asws said to it Amro Bin Ubeyd when he had asked him-asws to pledge allegiance to Abdullah Bin Al-Hassan’’.[73]
31- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيٌّ إِذَا أَرَادَ الْقِتَالَ قَالَ هَذِهِ الدَّعَوَاتِ اللَّهُمَّ إِنَّكَ أَعْلَمْتَ سَبِيلًا مِنْ سُبُلِكَ جَعَلْتَ فِيهِ رِضَاكَ وَ نَدَبْتَ إِلَيْهِ أَوْلِيَاءَكَ وَ جَعَلْتَهُ أَشْرَفَ سُبُلِكَ عِنْدَكَ ثَوَاباً وَ أَكْرَمَهَا إِلَيْكَ مَآباً وَ أَحَبَّهَا إِلَيْكَ مَسْلَكاً
(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Maymoun Al Qaddah,
‘From Abu Abdullah-asws having said: ‘When Ali-asws wanted to fight, he-asws would say this supplication: ‘O Allah-azwj! You-azwj! have Made a path among Your-azwj paths in which You-azwj have Placed Your-azwj Pleasure, and You-azwj have called Your-azwj allies to it. You made it the most prestigious of Your-azwj paths to You-azwj in Reward, and the noblest return to You-azwj, and the most beloved way to You-azwj!
ثُمَّ اشْتَرَيْتَ فِيهِ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فَاجْعَلْنِي مِمَّنِ اشْتَرَيْتَ فِيهِ مِنْكَ نَفْسَهُ-
Then, You-azwj have Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, being a binding Promise upon Him [9:111], so Make me from the ones You-azwj have Bought their souls, then he will be loyal to You-azwj with his pledge which he has pledge to You-azwj, being upon it without violating or breaking a pact, and not altering with a replacement!’ – brief’’.
ثُمَّ وَفَى لَكَ بِبَيْعَتِهِ الَّتِي بَايَعَكَ عَلَيْهَا غَيْرَ نَاكِثٍ وَ لَا نَاقِضٍ عَهْداً وَ لَا يُبَدِّلُ تَبْدِيلًا مُخْتَصَرٌ.
Then, he would fulfil his pledge to You-azwj, the pledge that he made with You-azwj, without violating it, without breaking any covenant, and without altering it in any way’’.[74]
32- شي، تفسير العياشي عَنْ حُمْرَانَ بْنِ عَبْدِ اللَّهِ التَّمِيمِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى قاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ قَالَ الدَّيْلَمُ.
(The book) ‘Tafseer Al Ayyashi’ – From Humran Bin Abdullah Al Tameemi,
‘From Ja’far-asws Bin Muhammad-asws regarding Words of Allah-azwj Blessed and Exalted: those of the Kafirs who are near to you [9:123]. He-asws said: ‘Al-Daylam’’.[75]
33- شي، تفسير العياشي عَدِيُّ بْنُ حَاتِمٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ يَوْمَ الْتَقَى هُوَ وَ مُعَاوِيَةُ بِصِفِّينَ فَرَفَعَ بِهَا صَوْتَهُ يُسْمِعُ أَصْحَابَهُ وَ اللَّهِ لَأَقْتُلَنَّ مُعَاوِيَةَ وَ أَصْحَابَهُ ثُمَّ يَقُولُ فِي آخِرِ قَوْلِهِ إِنْ شَاءَ اللَّهُ
(The book) ‘Tafseer Al Ayyashi’ – Aday Bin Hatim,
‘From Amir Al-Momineen-asws, he-asws said on the day he-asws and Muawiya met (in battle) at Siffeen. He-asws raised his-asws voice with it so his-asws companions would hear him-asws: ‘By Allah-azwj! I-asws will kill Muawiya and his companions!’ Then he-asws said at the end of his-asws words: ‘If Allah-azwj so Desires!’
يَخْفِضُ بِهَا صَوْتَهُ وَ كُنْتُ قَرِيباً مِنْهُ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ حَلَفْتَ مَا فَعَلْتَ ثُمَّ اسْتَثْنَيْتَ فَمَا أَرَدْتَ بِذَلِكَ
He-asws lowered his-asws voice with it, and I was near to him-asws, so I said, ‘O Amir Al-Momineen-asws! You-azwj swore what you-asws will do, then you-asws made an exception, so what did you-asws intend with that?’
فَقَالَ إِنَّ الْحَرْبَ خُدْعَةٌ وَ أَنَا عِنْدَ الْمُؤْمِنِ غَيْرُ كَذُوبٍ فَأَرَدْتُ أَنْ أُحَرِّضَ أَصْحَابِي عَلَيْهِمْ لِكَيْلَا يَفْشَلُوا وَ لِكَيْ يَطْمَعُوا فِيهِمْ فَأَفْعَلُهُمْ يَنْتَفِعُوا بِهَا بَعْدَ الْيَوْمِ إِنْ شَاءَ اللَّهُ.
He-asws said: ‘The war is a deception and I-asws am not a liar in the view of the Momin, so I-asws intended to urge upon my-asws companions lest they become sluggish, and they would be eager regarding (fighting) them, so they will benefit by their actions after today if Allah-azwj so Desires’’.[76]
34- كش، رجال الكشي طَاهِرُ بْنُ عِيسَى عَنْ جَعْفَرِ بْنِ أَحْمَدَ بْنِ أَيُّوبَ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ شَرِيكٍ عَنْ أَبِيهِ قَالَ: لَمَّا هَزَمَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع النَّاسَ يَوْمَ الْجَمَلِ قَالَ لَا تَتْبَعُوا مُدْبِراً وَ لَا تُجْهِزُوا عَلَى جَرْحَى وَ مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ فَلَمَّا كَانَ يَوْمُ صِفِّينَ قَتَلَ الْمُدْبِرَ وَ أَجْهَزَ عَلَى الْجَرْحَى
(The book) ‘Rijal’ of Al Kashi – Tahir Bin Isa, from Ja’far Bin Ahmad Bin Ayoub, from Sahl Bin Ziyad, from Muhammad Bin Ali Al Sayrafi, from Amro Bin Usman, from Muhammad Bin Uzafir, from Uqbah Bin Bashir, from Abdullah Bin Shareek, from his father who said,
‘When Amir Al-Momineen Ali-asws Bin Abu Talib-asws defeated the (enemy) people on the day of (battle of) the camel, he-asws said: ‘Neither pursue a fleer nor attack upon an injured, and the one who locks his door, he is safe!’ When it was the day of (battle of) Siffeen, he-asws killed the fleer and attacked upon the injured.
قَالَ أَبَانُ بْنُ تَغْلِبَ قُلْتُ لِعَبْدِ اللَّهِ بْنِ شَرِيكٍ مَا هَاتَانِ السِّيرَتَانِ الْمُخْتَلِفَتَانِ
Aban Bin Taghlib said, ‘I said to Abdullah Bin Shareek, ‘What are these two differing conducts?’
قَالَ إِنَّ أَهْلَ الْجَمَلِ قُتِلَ طَلْحَةُ وَ الزُّبَيْرُ وَ إِنَّ مُعَاوِيَةَ كَانَ قَائِماً بِعَيْنِهِ وَ كَانَ قَائِدَهُمْ.
He said, ‘The people of the camel, Talha and Al Zubeyr were killed, and Muawiya was standing right there and was their guide’’.[77]
35- ختص، الإختصاص عَلِيُّ بْنُ إِبْرَاهِيمَ الْجَعْفَرِيُّ عَنْ مُسْلِمٍ مَوْلَى أَبِي الْحَسَنِ ع قَالَ: سَأَلَهُ رَجُلٌ فَقَالَ لَهُ التُّرْكُ خَيْرٌ أَمْ هَؤُلَاءِ
(The book) ‘Al Ikhtisaas’ – Ali Bin Ibrahim Al Ja’fari,
‘From Muslim a slave of Abu Al-Hassan-asws, said, ‘A man asked him-asws. He said to him-asws, ‘Are the Turks better or these people?’
قَالَ فَقَالَ إِذَا صِرْتُمْ إِلَى التُّرْكِ يُخَلُّونَ بَيْنَكُمْ وَ بَيْنَ دِينِكُمْ
He said, ‘He-asws said: ‘When you come to the Turks, do they leave you alone and your religion?’
قَالَ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ
He said, ‘I said, ‘Yes, may I be sacrificed for you-asws!’
قَالَ هَؤُلَاءِ يُخَلُّونَ بَيْنَكُمْ وَ بَيْنَ دِينِكُمْ
He-asws said: ‘Are they (people) leaving you and your religion?’
قَالَ قَالَتْ لَا بَلْ يَجْهَدُونَ عَلَى قَتْلِنَا
He said, ‘No, but they are making efforts upon killing us!’
قَالَ فَإِنْ غَزَوْهُمْ أُولَئِكَ فَاغْزُوهُمْ مَعَهُمْ أَوْ أَعِينُوهُمْ عَلَيْهِمْ الشَّكُّ مِنْ أَبِي الْحَسَنِ ع.
He-asws said: ‘If they (Turks) fight them, then battle alongside them, or assist against them’. – the doubt is (the narrator) from Abu Al-Hassan-asws’’.[78]
36- كِتَابُ صِفِّينَ لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ زَيْدِ بْنِ وَهْبٍ أَنَّ عَلِيّاً ع لَمَّا رَأَى يَوْمَ صِفِّينَ مَيْمَنَتَهُ قَدْ عَادَتْ إِلَى مَوَاقِفِهَا وَ مَصَافِّهَا وَ كَشَفَ مَنْ بِإِزَائِهَا حَتَّى ضَارَبُوهُمْ فِي مَوَاقِفِهِمْ وَ مَرَاكِزِهِمْ أَقْبَلَ حَتَّى انْتَهَى إِلَيْهِمْ
‘Kitab Siffeen’ of Nasr Bin Muzahim, from Umar Bin Sa’ad, from Malik Bin Ayn, from Zayd Bin Wahb,
‘When Ali-asws saw on the Day of Siffeen that his-asws right flank had returned to its original positions and formations, and he-asws had pushed those opposite him-asws until they were engaged in fighting in their positions and ranks, he-asws advanced until he-asws ended to them.
فَقَالَ إِنِّي قَدْ رَأَيْتُ جَوْلَتَكُمْ وَ انْحِيَازَكُمْ عَنْ صُفُوفِكُمْ تَحُوزُكُمُ الْجُفَاةُ الطَّغَامُ وَ أَعْرَابُ أَهْلِ الشَّامِ وَ أَنْتُمْ لَهَامِيمُ الْعَرَبِ وَ السَّنَامُ الْأَعْظَمُ وَ عُمَّارُ اللَّيْلِ بِتِلَاوَةِ الْقُرْآنِ وَ أَهْلُ دَعْوَةِ الْحَقِّ إِذَا ضَلَّ الْخَاطِئُونَ فَلَوْ لَا إِقْبَالُكُمْ بَعْدَ إِدْبَارِكُمْ وَ كَرُّكُمْ بَعْدَ انْحِيَازِكُمْ وَجَبَ عَلَيْكُمْ مَا وَجَبَ عَلَى الْمُوَلِّي يَوْمَ الزَّحْفِ دُبُرَهُ وَ كُنْتُمْ فِيمَا أَرَى مِنَ الْهَالِكِينَ
He said: ‘I-asws have seen your retreat and your separation from your ranks, and you are being overrun by the rough uncultured Arabs of the people of Syria. You are the leaders of the Arabs, the highest among them, the ones who pray Salat at night reciting the Quran, and the people who answer the call of truth, while the wrongdoers have gone astray. Had it not been for your return after retreating and your charge after having turned away, it would have been upon you what befell the one who turns his back on the battlefield. I-asws view you would have been among the destroyed.
وَ لَقَدْ هَوَّنَ عَلَيَّ بَعْضَ وَجْدِي وَ شَفَى بَعْضَ أُحَاحِ صَدْرِي أَنِّي رَأَيْتُكُمْ بِآخِرَةٍ حُزْتُمُوهُمْ كَمَا حَازُوكُمْ وَ أَزَلْتُمُوهُمْ مِنْ مَصَافِّهِمْ كَمَا أَزَالُوكُمْ تَحُوزُونَهُمْ بِالسُّيُوفِ لِيَرْكَبَ أَوَّلُهُمْ آخِرَهُمْ كَالْإِبِلِ الْمُطْرَدَةِ الْهِيمِ فَالْآنَ فَاصْبِرُوا أُنْزِلَتْ عَلَيْكُمُ السَّكِينَةُ وَ ثَبَّتَكُمُ اللَّهُ بِالْيَقِينِ
However, it eased some of my-asws distress and calmed some of the pain in my-asws chest to see that is in the end, you overtook them as they had overtaken you, and you displaced them from their ranks as they had displaced you. Now, hold fast, and may Allah-azwj tranquillity be sent upon you, and may Allah-azwj Strengthen you with certainty.
وَ لْيَعْلَمِ الْمُنْهَزِمُ أَنَّهُ مُسْخِطٌ لِرَبِّهِ وَ مُوبِقُ نَفْسِهِ وَ فِي الْفِرَارِ مَوْجِدَةٌ لِلَّهِ عَلَيْهِ وَ الذُّلُّ اللَّازِمُ وَ فَسَادُ الْعَيْشِ عَلَيْهِ وَ إِنَّ الْفَارَّ مِنْهُ لَا يَزِيدُ فِي عُمُرِهِ وَ لَا يَرْضَى رَبُّهُ فيموت [فَمَوْتُ] الرَّجُلِ مَحْقاً قَبْلَ إِتْيَانِ هَذِهِ الْخِصَالِ خَيْرٌ مِنَ الرِّضَا بِالتَّلَبُّسِ بِهَا وَ الْإِقْرَارِ عَلَيْهَا.
Let the one who flees know that he is displeasing to his Lord-azwj and ruining his soul. In fleeing, there is Wrath from Allah-azwj upon him, humiliation, and destruction in his life. Indeed, the one who flees does not extend his life nor does he please his Lord-azwj! The death of a man, when these things have not yet befallen him, is better than acquiescing to them and persisting upon these!’’[79]
باب 75 أحكام الجهاد و فيه أيضا بعض ما ذكر في الباب السابق
CHAPTER 75 – RULINGS OF THE JIHAD, AND IN IT AS WELL IS SOME OF WHAT IS MENTIONED IN THE PREVIOUS CHAPTER
الآيات البقرة وَ أَنْفِقُوا فِي سَبِيلِ اللَّهِ وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
The Verses – (Surah) Al Baqarah: And spend in the Way of Allah and cast not yourselves to destruction with your own hands, [2:195].
و قال تعالى وَ لَمَّا بَرَزُوا لِجالُوتَ وَ جُنُودِهِ قالُوا رَبَّنا أَفْرِغْ عَلَيْنا صَبْراً وَ ثَبِّتْ أَقْدامَنا وَ انْصُرْنا عَلَى الْقَوْمِ الْكافِرِينَ فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ
And the Exalted Said: And when they went out to duel Goliath and his army, they said: ‘O Lord! Pour upon us patience, and affirm our feet and Help us against the Kafir people [2:250] So they defeated them by the Permission of Allah [2:251].
الأعراف وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ
(Surah) Al A’raaf: and the clothing of piety, that is better [7:26].
الأنفال يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفاً فَلا تُوَلُّوهُمُ الْأَدْبارَ
(Surah) Al Anfaal: O you who believe! When you meet those who are committing Kufr marching for war, then do not turn your backs to them [8:15].
وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ
And the one who turns his back to them on that day – except for a strategy of battle or retreating to a group – so he has incurred Wrath from Allah, and his abode is Hell, and the destination is evil [8:16].
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا إِذا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَ اذْكُرُوا اللَّهَ كَثِيراً لَعَلَّكُمْ تُفْلِحُونَ
And the Exalted Said: O you who believe! When you meet a party, then be firm, and remember Allah much, that you may be successful [8:45].
وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ وَ لا تَنازَعُوا فَتَفْشَلُوا وَ تَذْهَبَ رِيحُكُمْ وَ اصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
And obey Allah and His Rasool and do not quarrel for you will be weary and your force will depart, and be patient, surely Allah is with the patient ones [8:46].
و قال تعالى يا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَ إِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفاً مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ
And the Exalted Said: O you Prophet! Urge the Momineen upon the fighting. If there happen to be twenty patient ones from you, they would overcome two hundred, and if there happen to be two hundred of you, they would overcome a thousand from those who commit Kufr because they are a people not understanding [8:65].
الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيكُمْ ضَعْفاً فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَ إِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَ اللَّهُ مَعَ الصَّابِرِينَ
For now, Allah has Lightened from you and Knows that among you there are weak ones. So if there happen to be one hundred patient ones form you, they would overcome two hundred, and if there happen to be a thousand from you, they would overcome two thousand by the Permission of Allah, and Allah is with the patient ones [8:66].
ما كانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرى حَتَّى يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ عَرَضَ الدُّنْيا وَ اللَّهُ يُرِيدُ الْآخِرَةَ وَ اللَّهُ عَزِيزٌ حَكِيمٌ
It was not for a Prophet that there happen to be captives for him until he triumphs in the land. You are wanting the display of the world and Allah Wants the Hereafter (for you), and Allah is Mighty, Wise [8:67].
و قال تعالى يا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرى إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِمَّا أُخِذَ مِنْكُمْ وَ يَغْفِرْ لَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ
And the Exalted Said: O you Prophet! Say to the ones in your hand from the captives: ‘If Allah Knows any goodness in your hearts, He would Give you better than what He Takes from you and He will Forgive you; and Allah is Forgiving, Merciful [8:70].
التوبة وَ لَوْ أَرادُوا الْخُرُوجَ لَأَعَدُّوا لَهُ عُدَّةً
(Surah) Al Towbah: And had they intended the going forth, they would have prepared for it with a preparation, [9:46].
و قال تعالى لَيْسَ عَلَى الضُّعَفاءِ وَ لا عَلَى الْمَرْضى وَ لا عَلَى الَّذِينَ لا يَجِدُونَ ما يُنْفِقُونَ حَرَجٌ إِذا نَصَحُوا لِلَّهِ وَ رَسُولِهِ ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ وَ اللَّهُ غَفُورٌ رَحِيمٌ
And the Exalted Said: There isn’t any blame upon the weak, nor upon the sick, nor upon those who cannot find what they could be spending, when they are sincere to Allah and His Rasool. There is no way (to a blame) upon the good doers, and Allah is Forgiving, Merciful [9:91].
وَ لا عَلَى الَّذِينَ إِذا ما أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لا أَجِدُ ما أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَ أَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَناً أَلَّا يَجِدُوا ما يُنْفِقُونَ
Nor upon those when they came to you that you might carry them. You said: ‘I cannot find what I can carry you upon. They turned back and their eyes overflowed from the tears in grief of not finding what they could be spending [9:92].
إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَسْتَأْذِنُونَكَ وَ هُمْ أَغْنِياءُ رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوالِفِ وَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ فَهُمْ لا يَعْلَمُونَ
But rather, the way (to blame) is upon those who seek your permission and they are rich. They are pleased to be with the ones staying behind; and Allah Sealed upon their hearts, so they don’t know [9:93].
النحل وَ سَرابِيلَ تَقِيكُمْ بَأْسَكُمْ
(Surah) Al Nahl: and garments to save you from your fighting [16:81].
الأنبياء وَ عَلَّمْناهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ فَهَلْ أَنْتُمْ شاكِرُونَ
(Surah) Al Anbiya: And We Taught him the making of coats of mail for you, in order for you to protect yourselves from your fighting. Will you then be grateful? [21:80].
محمد فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها ذلِكَ وَ لَوْ يَشاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ
(Surah) Muhammad-saww: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) afterwards or a ransom, until the war places its burden (terminates). That (shall be so), and if Allah so Desires He would Take Retribution from them, [47:4].
الفتح لَيْسَ عَلَى الْأَعْمى حَرَجٌ وَ لا عَلَى الْأَعْرَجِ حَرَجٌ وَ لا عَلَى الْمَرِيضِ حَرَجٌ.
(Surah) Al Fatah: It isn’t upon the blind to go out, nor a blame upon the lame, nor a blame upon the sick ones. [48:17].
1- فس، تفسير القمي يا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَ إِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفاً
Tafseer Al Qummi – O you Prophet! Urge the Momineen upon the fighting. If there happen to be twenty patient ones from you, they would overcome two hundred, and if there happen to be two hundred of you, they would overcome a thousand [8:65].
قَالَ كَانَ الْحُكْمُ فِي أَوَّلِ النُّبُوَّةِ فِي أَصْحَابِ رَسُولِ اللَّهِ ص- أَنَّ الرَّجُلَ الْوَاحِدَ وَجَبَ عَلَيْهِ أَنْ يُقَاتِلَ عَشَرَةً مِنَ الْكُفَّارِ فَإِنْ هَرَبَ مِنْهُمْ فَهُوَ الْفَارُّ مِنَ الزَّحْفِ وَ الْمِائَةُ يُقَاتِلُوا أَلْفاً
He said, ‘The ruling in the beginning of the Prophet-hood regarding companions of Rasool-Allah-saww – The one man, it is obligatory upon him that he fights ten of the Kafirs. If he flees from them, he is the ‘fleer from the battle march’, and the hundred should fight a thousand.
ثُمَّ عَلِمَ اللَّهُ أَنَّ فِيهِمْ ضَعْفاً لَا يَقْدِرُونَ عَلَى ذَلِكَ فَأَنْزَلَ الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيكُمْ ضَعْفاً فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صابِرَةٌ يَغْلِبُوا مِائَتَيْنِ
Then Allah-azwj Knew that among there were weak ones not able upon that, so He-azwj Revealed: For now, Allah has Lightened from you and Knows that among you there are weak ones. So if there happen to be one hundred patient ones form you, they would overcome two hundred, [8:66].
فَفَرَضَ اللَّهُ عَلَيْهِمْ أَنْ يُقَاتِلَ رَجُلٌ مِنَ الْمُؤْمِنِينَ رَجُلَيْنِ مِنَ الْكُفَّارِ فَإِنْ فَرَّ مِنْهُمَا فَهُوَ الْفَارُّ مِنَ الزَّحْفِ وَ إِنْ كَانُوا ثَلَاثَةً مِنَ الْكُفَّارِ وَ وَاحِدٌ مِنَ الْمُسْلِمِينَ فَفَرَّ الْمُسْلِمُ مِنْهُمْ فَلَيْسَ هُوَ الْفَارُّ مِنَ الزَّحْفِ.
So, Allah-azwj Obligated upon them that a man from the believers would fight two men from the Kafirs. If he flees from them, he is the ‘fleer from the battle march’, and if there were three from the Kafirs and one from the Muslims, so the Muslim flees from them, he isn’t the ‘fleer from the battle march’’.[80]
أقول: قد مر مثله في تفسير النعماني في كتاب القرآن عن أمير المؤمنين ع ثم قال ع نسخ قوله وَ قُولُوا لِلنَّاسِ حُسْناً يعني اليهود حين هادنهم رسول الله ص فلما رجع من غزاة تبوك أنزل الله تعالى قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ إلى قوله حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ فنسخت هذه الآية تلك الهدنة.
I say, ‘Similar to it has passed in Tafseer Al Numani in ‘the book of the Quran’, from Amir Al-Momineen-asws – ‘Then he-asws said: ‘His-azwj Words: and speak to the people good words, [2:83], meaning the Jews when Rasool-Allah-saww had a truce with them. When he-saww returned from the military expedition of Tabuk, Allah-azwj Exalted Revealed: Fight those who are neither believing in Allah nor in the Last Day nor are they sanctifying what Allah and His Rasool have sanctified, nor are they making the Religion of Truth to be their Religion, from those who have been Given the Book, until they are paying the tax by hand and they are humiliated [9:29]. So this Verse Abrogated that truce’.
2- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يُقْتَلُ الرُّسُلُ وَ لَا الرُّهُنُ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws said: ‘Rasool-Allah-saww said: ‘Neither kill the messengers nor the captives’’.[81]
3- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: سُئِلَ عَلِيٌّ ع عَنْ أَجْعَالِ الْغَزْوِ فَقَالَ لَا بَأْسَ أَنْ يَغْزُوَ الرَّجُلُ عَنِ الرَّجُلِ وَ يَأْخُذَ مِنْهُ الْجُعْلَ.
(The book) ‘Qurb Al Isnaad’ – By this chain, he said,
‘Ali-asws was asked about the Rewards of (participating in) the battle. He-asws said: ‘There is no problem if a man were to battle on behalf of a man and takes the Reward from him’’.[82]
4- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: الْحَرْبُ خُدْعَةٌ إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللَّهِ ص حَدِيثاً فَوَ اللَّهِ لَأَنْ أَخِرَّ مِنَ السَّمَاءِ أَوْ تَخْطَفَنِي الطَّيْرُ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكْذِبَ عَلَى رَسُولِ اللَّهِ ص
(The book) ‘Qurb Al Isnaad’ – By this chain,
‘From Ali-asws having said: ‘The war is a deception! Whenever I-asws narrated a Hadeeth to you from Rasool-Allah-saww, by Allah-azwj, if I-asws were to fall from the sky or the bird were to kidnap me-asws, it would be more beloved to me-asws than if I-asws were to lie upon Rasool-Allah-saww!
وَ إِذَا حَدَّثْتُكُمْ عَنِّي فَإِنَّمَا الْحَرْبُ خُدْعَةٌ فَإِنَّ رَسُولَ اللَّهِ ص بَلَغَهُ أَنَّ بَنِي قُرَيْظَةَ بَعَثُوا إِلَى أَبِي سُفْيَانَ أَنَّكُمْ إِذَا الْتَقَيْتُمْ أَنْتُمْ وَ مُحَمَّدٌ ص- أَمْدَدْنَاكُمْ وَ أَعَنَّاكُمْ
And when I-asws narrate to you from myself-asws, so rather the war is a deception. It reached Rasool-Allah-saww that the clan of Qureyza had sent a message to Abu Sufyan, ‘When you and Muhammad-saww were to meet in battle, we will help you and assist you!’
فَقَامَ النَّبِيُّ ص فَخَطَبَنَا فَقَالَ إِنَّ بَنِي قُرَيْظَةَ بَعَثُوا إِلَيْنَا أَنَّا إِذَا الْتَقَيْنَا نَحْنُ وَ أَبُو سُفْيَانَ أمددونا [أَمَدُّونَا] وَ أَعَانُونَا
The Prophet-saww stood up and addressed us. He-saww said: ‘The clan of Qureyza have sent a message to us that when we and Abu Sufyan were to meet in battle, they will help us and assist us!’
فَبَلَغَ ذَلِكَ أَبَا سُفْيَانَ فَقَالَ غَدَرَتْ يَهُودُ فَارْتَحَلَ عَنْهُمْ.
That reached Abu Sufyan. He said, ‘The Jews have betrayed!’ So, he departed from them’’.[83]
5- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّهُ قَالَ عَرَضَهُمْ رَسُولُ اللَّهِ ص يَوْمَئِذٍ يَعْنِي بَنِي قُرَيْظَةَ عَلَى الْعَانَاتِ فَمَنْ وَجَدَهُ أَنْبَتَ قَتَلَهُ وَ مَنْ لَمْ يَجِدْهُ أَنْبَتَ أَلْحَقَهُ بِالذَّرَارِيِ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws, he-asws said: ‘On that day Rasool-Allah-azwj them, meaning the clan of Qureyza upon the adulthood. The one who was found to be an adult, he‑saww killed him, and the one who was not found to be an adult was joined with the captives (women and children)’’.[84]
6- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نَجْدَةَ الْحَرُورِيَّ كَتَبَ إِلَى ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ يَسْأَلُهُ عَنْ أَرْبَعَةِ أَشْيَاءَ هَلْ كَانَ رَسُولُ اللَّهِ ص يَغْزُو بِالنِّسَاءِ وَ هَلْ كَانَ يَقْسِمُ لَهُنَّ شَيْئاً وَ عَنْ مَوْضِعِ الْخُمُسِ وَ عَنِ الْيَتِيمِ مَتَى يَنْقَطِعُ يُتْمُهُ وَ عَنْ قَتْلِ الذَّرَارِيِّ
(The book) ‘Al Khisaal’ – From Al Saffar, from Ahmad and Abdullah two sons of Muhammad Bin Isa, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
‘From Abu Abdullah-asws having said: ‘Najdah Al-Haroury wrote to Ibn Abbas, may Allah-azwj be Pleased with him, asking him about four things – ‘Did Rasool-Allah-saww go to battle with (taking) the women, and had he-saww distributed anything (from war booty) to them, and about the place of Al-Khums, and about the orphan, when is his orphanhood terminate, and about killing the offspring.
فَكَتَبَ إِلَيْهِ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ أَمَّا قَوْلُكَ فِي النِّسَاءِ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يُحْذِيهِنَّ وَ لَا يَقْسِمُ لَهُنَّ شَيْئاً وَ أَمَّا الْخُمُسُ فَإِنَّا نَزْعُمُ أَنَّهُ لَنَا وَ زَعَمَ قَوْمٌ أَنَّهُ لَيْسَ لَنَا فَصَبَرْنَا
Ibn Abbas, may Allah-azwj be Pleased with him, wrote to him, ‘As for your words regarding the women, Rasool-Allah-saww had taken them and did not distribute anything to them; and as for Al-Khums, he-saww contented with them that it was for us-asws, and a group had alleged that it wasn’t for us, so we-asws observed patience.
وَ أَمَّا الْيَتِيمُ فَانْقِطَاعُ يُتْمِهِ أَشُدُّهُ وَ هُوَ الِاحْتِلَامُ إِلَّا أَنْ لَا تُؤْنِسَ مِنْهُ رُشْداً فَيَكُونَ عِنْدَكَ سَفِيهاً أَوْ ضَعِيفاً فَيُمْسِكُ عَلَيْهِ وَلِيُّهُ وَ أَمَّا الذَّرَارِيُّ فَلَمْ يَكُنِ النَّبِيُّ ص يَقْتُلُهَا وَ كَانَ الْخَضِرُ ع يَقْتُلُ كَافِرَهُمْ وَ يَتْرُكُ مُؤْمِنَهُمْ فَإِنْ كُنْتَ تَعْلَمُ مِنْهُمْ مَا يَعْلَمُ الْخَضِرُ فَأَنْتَ أَعْلَمُ.
And as for the orphan, his orphanhood is terminated at his adulthood, and it is the puberty except that rightful guidance is not perceived from him, so he would be either foolish or weak in your view, so his guardian would withhold upon him. And as for the offspring, the Prophet-saww did not kill them, and Al-Khizr-as had kill their disbelievers and left their believers. So, if you were to know from that Al-Khizr-as had known, then you are more knowing’’.[85]
7- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: أَيُّمَا حَلْفٍ كَانَ فِي الْجَاهِلِيَّةِ فَإِنَّ الْإِسْلَامَ لَمْ يَرُدَّهُ وَ لَا حَلْفَ فِي الْإِسْلَامِ الْمُسْلِمُونَ يَدٌ عَلَى مَنْ سِوَاهُمْ يُجِيرُ عَلَيْهِمْ أَدْنَاهُمْ وَ يَرُدُّ عَلَيْهِمْ أَقْصَاهُمْ تُرَدُّ سَرَايَاهُمْ عَلَى قُعَّدِهِمْ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Uqdah, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Muhammad Bin Is’haq Bin Amro Bin Shueyb, from his father, from his grandfather,
‘From the Prophet-saww having said: ‘Any alliance that existed in the Pre-Islamic era, Islam does not revoke it. However, there is no alliance in Islam. The Muslims are one united hand against other. The least of them may grant protection on their behalf, and the farthest of them must honour it. Their military units return to support those who remain behind.
لَا يُقْتَلُ مُؤْمِنٌ بِكَافِرٍ وَ دِيَةُ الْكَافِرِ نِصْفُ دِيَةِ الْمُؤْمِنِ وَ لَا جَلَبَ وَ لَا جَنَبَ وَ لَا تُؤْخَذُ صَدَقَاتُهُمْ إِلَّا فِي دُورِهِمْ
A believer shall not be killed in retaliation for a disbeliever, and the blood money of a disbeliever is half that of a believer. There shall be no unfair exactions or restrictions, and their alms shall not be taken except from their own dwellings.
قَالَ رَسُولُ اللَّهِ ص هَذَا الْحَدِيثَ فِي خُطْبَةِ يَوْمِ الْجُمُعَةِ قَالَ يَا أَيُّهَا النَّاسُ.
Rasool-Allah-saww said this Hadeeth in a sermon on the day of Friday. He-saww said: ‘O you people!’’[86]
8- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُصَيْرٍ عَنِ الْحُسَيْنِ بْنِ الْكُمَيْتِ عَنِ الْمُعَلَّى بْنِ مَهْدِيٍّ عَنْ أَبِي شِهَابٍ عَنِ الْحَجَّاجِ بْنِ أَرْطَاةَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَرَ عَنْ عَطِيَّةَ رَجُلٍ مِنْ بَنِي قُرَيْظَةَ قَالَ: عُرِضْنَا رَسُولَ اللَّهِ ص فَمَنْ كَانَتْ لَهُ عَانَةٌ قَتَلَهُ وَ مَنْ لَمْ تَكُنْ لَهُ عَانَةٌ تَرَكَهُ فَلَمْ تَكُنْ لِي عَانَةٌ فَتَرَكَنِي.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Ja’far Bin Muhammad Bin Nuseyr, from Al-Husayn Bin Al Kumeyt, from Al Moalla Bin Mahdy, from Abu Shihan, from Al Hajjaj Bin Artah, from Abdul Malik Bin Umar, from Atiya, a man from the clan of Qureyza said,
‘Rasool-Allah-saww presented us. The one who had adulthood for him, he-saww killed him, and the one who did not have adulthood for him, he-saww left him. There did not happen to be adulthood for me, so he-saww left me’’.[87]
9- ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ نُعِيَتْ إِلَى النَّبِيِّ ص نَفْسُهُ وَ هُوَ صَحِيحٌ لَيْسَ بِهِ وَجَعٌ
(The book) ‘Qurb Al Isnaad’ – From them both, from Hanan who said,
‘I heard Abu Abdullah-asws saying: ‘The Prophet-saww was given the news of his-saww own death while he-saww was healthy, there being no pain (illness) with him-asws’.
قَالَ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ فَنَادَى الصَّلَاةَ جَامِعَةً وَ نَادَى الْمُهَاجِرِينَ وَ الْأَنْصَارَ بِالسِّلَاحِ
He-asws said: ‘The Trustworthy Spirit (Jibraeel-as) descended to him-saww. He-saww called for the congregational Salat and called the Emigrants and the Helpers with the weapons’.
قَالَ فَاجْتَمَعَ النَّاسُ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ فَنَعَى إِلَيْهِمْ نَفْسَهُ ثُمَّ قَالَ أُذَكِّرُ اللَّهَ الْوَالِيَ مِنْ بَعْدِي عَلَى أُمَّتِي أَلَّا يَرْحَمَ عَلَى جَمَاعَةِ الْمُسْلِمِينَ فَأَجَلَّ كَبِيرَهُمْ وَ رَحِمَ صَغِيرَهُمْ وَ وَقَّرَ عَالِمَهُمْ وَ لَمْ يُضِرَّ بِهِمْ فَيُذِلَّهُمْ وَ لَمْ يُصَغِّرْهُمْ فَيُكْفِرَهُمْ وَ لَمْ يُغْلِقْ بَابَهُ دُونَهُمْ فَيَأْكُلَ قَوِيُّهُمْ ضَعِيفَهُمْ وَ لَمْ يُجَمِّرْهُمْ فِي ثُغُورِهِمْ فَيَقْطَعَ نَسْلَ أُمَّتِي
He-asws said: ‘The people gathered. He-saww ascended the pulpit. He-saww praised Allah-azwj and lauded upon Him-azwj. He-saww gave to them the news of his-saww own death. Then he-saww said: ‘I-saww remind of Allah-azwj the ruler from after me-saww upon my-saww community! He should be merciful upon the community of Muslims. He should revere their old ones and mercy their young, and afford dignity to their scholar and not be harmful to them, and not belittle them so they would blaspheme, and not lock his door from them, so their strong ones would devour their weak ones, and not abandon them in their frontier posts so he would cut off the lineage of my-saww community!’
ثُمَّ قَالَ اللَّهُمَّ قَدْ بَلَّغْتُ وَ نَصَحْتُ فَاشْهَدْ
Then he-saww said: ‘O Allah-azwj! I-saww have delivered and advised, so Be Witness!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا آخِرُ كَلَامٍ تَكَلَّمَ بِهِ النَّبِيُّ ص عَلَى الْمِنْبَرِ.
Abu Abdullah-asws said: ‘This is the last speech the Prophet-saww spoke with upon the pulpit’’.[88]
10- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَكْتُبُ إِلَى أُمَرَاءِ الْأَجْنَادِ أَنْشُدُكُمُ اللَّهَ فِي فَلَّاحِي الْأَرْضِ أَنْ يُظْلَمُوا قِبَلَكُمْ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws had written to the commanders of the armed forces: ‘I-asws adjure you all of Allah-azwj regarding farmers of the land not to be wronged in front of you!’’[89]
11- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ ع إِطْعَامُ الْأَسِيرِ وَ الْإِحْسَانُ إِلَيْهِ حَقٌّ وَاجِبٌ وَ إِنْ قَتَلْتَهُ مِنَ الْغَدِ.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘He-asws said: ‘Feeding the captive and the favours to him is an obligatory right, and even if you kill him the next morning’’.[90]
12- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى عَبْداً مُشْرِكاً وَ هُوَ فِي أَرْضِ الشِّرْكِ فَقَالَ الْعَبْدُ لَا أَسْتَطِيعُ الْمَشْيَ وَ خَافَ الْمُسْلِمُونَ أَنْ يَلْحَقَ الْعَبْدُ بِالْعَدُوِّ أَ يَحِلُّ قَتْلُهُ
(The book) ‘Qurb Al Isnaad’ –
‘Ali, from his brother (Al-Kazim-asws), said, ‘I asked him-asws about a man who buys a Polytheist slave while he is in the land of Polytheists. The slave said, ‘I am not able to walk!’, and the Muslims fear that he might join with the enemy, ‘Is it Permissible to kill him?’
قَالَ إِذَا خَافَ حَلَّ قَتْلُهُ.
He-asws said: ‘When there is such fear, it is Permissible to kill him’’.[91]
13- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ عِيسَى بْنِ يُونُسَ عَنِ الْأَوْزَاعِيِّ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنْ أَخَذْتَ الْأَسِيرَ فَعَجَزَ عَنِ الْمَشْيِ وَ لَمْ يَكُنْ مَعَكَ مَحْمِلٌ فَأَرْسِلْهُ وَ لَا تَقْتُلْهُ فَإِنَّكَ لَا تَدْرِي مَا حُكْمُ الْإِمَامِ فِيهِ
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Isa Bin Yunus, from Al Awzaie, from Al Zuhry,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘If you take the prisoner and he is unable to walk and there does not happen to a carriage for you, release him and do not kill him, for you don’t know what the ruling of the Imam-asws is regarding him’.
وَ قَالَ الْأَسِيرُ إِذَا أَسْلَمَ فَقَدْ حُقِنَ دَمُهُ وَ صَارَ فَيْئاً.
And he-asws said: ‘The captive, when he becomes a Muslim, so he has saved his blood and becomes a war booty’’.[92]
14- فس، تفسير القمي وَ الَّذِينَ آمَنُوا وَ لَمْ يُهاجِرُوا ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهاجِرُوا وَ إِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلى قَوْمٍ بَيْنَكُمْ وَ بَيْنَهُمْ مِيثاقٌ
Tafseer Al-Qummi – and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate; and if they seek your help in the Religion, then the helping is (incumbent) upon you, except upon a people between you and them there is a covenant; [8:72].
فَإِنَّهَا نَزَلَتْ فِي الْأَعْرَابِ وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص صَالَحَهُمْ عَلَى أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَ لَا يُهَاجِرُوا إِلَى الْمَدِينَةِ وَ عَلَى أَنَّهُ إِنْ أَرَادَهُمْ رَسُولُ اللَّهِ ص غَزَا بِهِمْ وَ لَيْسَ لَهُمْ فِي الْغَنِيمَةِ شَيْءٌ
It was Revealed regarding the Bedouins, and that is because Rasool-Allah-saww had reconciled with them based upon that he-saww will leave them be in their houses and they will not emigrate to Al-Medina, and upon that if Rasool-Allah-saww wants them he-saww will go to battle with them (they would accompany him-saww) and there wouldn’t be anything for them in the spoils of war.
وَ أَوْجَبُوا عَلَى النَّبِيِّ ص أَنَّهُ إِنْ أَرَادَهُمُ الْأَعْرَابُ مِنْ غَيْرِهِمْ أَوْ دَهَاهُمْ دَهْمٌ مِنْ عَدُوِّهِمْ أَنْ يَنْصُرَهُمْ إِلَّا عَلَى قَوْمٍ بَيْنَهُمْ وَ بَيْنَ الرَّسُولِ عَهْدٌ وَ مِيثَاقٌ إِلَى مُدَّةٍ.
And it would be obligated upon the Prophet-saww that if other were to intend the Bedouins (in battle) or faced assaults from their enemies, he-saww would help them except if there was a pact between them and the Rasool-saww and a covenant to a term’’.[93]
15- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَعَرُّبَ بَعْدَ الْهِجْرَةِ وَ لَا هِجْرَةَ بَعْدَ الْفَتْحِ.
(The book) ‘Al Khisaal’ –
‘The Four Hundred (Ahadeeth) – ‘Amir Al-Momineen-asws said: ‘There is no Arabism after the emigration, and there is no emigration after the conquest’’.[94]
16- شي، تفسير العياشي عَنْ حُسَيْنِ بْنِ صَالِحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ مَنْ فَرَّ مِنْ رَجُلَيْنِ فِي الْقِتَالِ مِنَ الزَّحْفِ فَقَدْ فَرَّ مِنَ الزَّحْفِ وَ مَنْ فَرَّ مِنْ ثَلَاثَةِ رِجَالٍ فِي الْقِتَالِ مِنَ الزَّحْفِ فَلَمْ يَفِرَّ.
Tafseer Al Ayyashi – From Husayn Bin Salih who said,
‘I heard Abu Abdullah-asws saying: ‘Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, had said: ‘One who flees from two men during the battle from the battle march, so he has fled from the battle march, and the one who flees from three men during the battle from the battle march, he has not fled’’.[95]
17- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع كَانَ عَلِيٌّ ع يُبَاشِرُ الْقِتَالَ بِنَفْسِهِ وَ لَا يَأْخُذُ السَّلَبَ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
From Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Al-Hassan-asws Bin Ali-asws said: ‘Ali-asws used to embrace (engage) in the battle himself-asws and not take the spoils of war’’.[96]
18- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع اعْتَمَّ أَبُو دُجَانَةَ الْأَنْصَارِيُّ وَ أَرْخَى عَذَبَةَ الْعِمَامَةِ مِنْ خَلْفِهِ بَيْنَ كَتِفَيْهِ ثُمَّ جَعَلَ يَتَبَخْتَرُ بَيْنَ الصَّفَّيْنِ فَقَالَ رَسُولُ اللَّهِ ص إِنَّ هَذِهِ لَمِشْيَةٌ يُبْغِضُهَا اللَّهُ تَعَالَى إِلَّا عِنْدَ الْقِتَالِ.
And by this chain,
‘He-asws said: ‘Ali-asws said: ‘Abu Dujanah Al-Ansari wore a turban and let the end of the turban hang down between his shoulders. Then he strutted (walked proudly) between the rows. Rasool- Allah-saww said: ‘This is a (manner of) walking Allah-azwj the Exalted Dislikes except during the battle’’.[97]
19- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع لَمَّا بَعَثَنِي رَسُولُ اللَّهِ ص إِلَى الْيَمَنِ قَالَ يَا عَلِيُّ لَا تُقَاتِلْ أَحَداً حَتَّى تَدْعُوَهُ إِلَى الْإِسْلَامِ وَ ايْمُ اللَّهِ لَأَنْ يَهْدِيَ اللَّهُ عَلَى يَدَيْكَ رَجُلًا خَيْرٌ لَكَ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَ لَكَ وَلَاؤُهُ يَا عَلِيُ.
And by this chain,
‘He-asws said: ‘Ali-asws said: ‘When Rasool-Allah-saww sent me-asws to Al-Yemen, he-saww said: ‘O Ali-asws! Do not fight anyone until you-asws call him to Al-Islam, and I-saww swear by Allah-azwj! If Allah-azwj were to Guide a man upon your-asws hands, it will be better for you-asws than whatever the sun emerges upon, and for you-asws would be his friendship, O Ali-asws!’’[98]
20- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَمِيرُ الْقَوْمِ أَقْطَفُهُمْ دَابَّةً.
And by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘The leader of the people is the one who is most capable in managing their mount’’.[99]
21- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع بَعَثَ رَسُولُ اللَّهِ ص جَيْشاً إِلَى خَثْعَمٍ فَلَمَّا غَشُوهُمْ اسْتَعْصَمُوا بِالسُّجُودِ فَقَتَلَ بَعْضَهُمْ فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ص فَقَالَ لِلْوَرَثَةِ نِصْفُ الْعَقْلِ بِصَلَاتِهِمْ
And by this chain,
‘He-asws said: ‘Ali-asws said: ‘Rasool-Allah-saww sent an army to Khash’am. When they approached them, the enemy took refuge by doing Sajdah. Some of them were killed. That reached Rasool-Allah-saww. He-saww said to the inheritors: ‘Half the inheritance is due their Salats!’
ثُمَّ قَالَ إِنِّي بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ نَزَلَ مَعَ مُشْرِكٍ فِي دَارِ الْحَرْبِ.
Then he-saww said: ‘I-saww disavow from every Muslims who settles with a Polytheist in the realm of war!’’[100]
22- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَقْتُلُوا فِي الْحَرْبِ إِلَّا مَنْ جَرَتْ عَلَيْهِ الْمَوَاسِي.
And by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘Do not kill in the war except the one upon whom the consolation has flowed’’.[101]
23- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَسْلَمَ عَلَى شَيْءٍ فَهُوَ لَهُ.
And by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘One who becomes a Muslims being upon (possessing) something, it is for him’’.[102]
24- وَ بِهَذَا الْإِسْنَادِ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِسَرِيَّةٍ بَعَثَهَا لِيَكُنْ شِعَارُكُمْ حم لَا يُنْصَرُونَ فَإِنَّهُ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى عَظِيمٌ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said to a battalion he-saww had dispatched: ‘Let your slogan be ‘Ha Meem, they will not be helped!’, for it is a Name from the Names of Allah-azwj the Exalted, the Magnificent!’’[103]
25- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع كَانَ شِعَارُ رَسُولِ اللَّهِ ص فِي يَوْمِ بَدْرٍ يَا مَنْصُورُ أَمِتْ وَ كَانَ شِعَارُهُمْ يَوْمَ أُحُدٍ لِلْمُهَاجِرِينَ يَا بَنِي عَبْدِ اللَّهِ وَ لِلْخَزْرَجِ يَا بَنِي عَبْدِ الرَّحْمَنِ وَ لِلْأَوْسِ يَا بَنِي عُبَيْدِ اللَّهِ.
And by this chain,
‘He-asws said: ‘Ali-asws said: ‘The slogan of Rasool-Allah-saww during the day of Badr was: ‘O victorious one strike down!’, and the slogan of the Emigrants on the day of Ohad was, ‘O clan of Abdullah!’, and of (the tribe of) Al-Khazraj was, ‘O clan of Abdul Rahman!’, and of (the tribe of) Al-Aws was, ‘O clan of Ubeydullah!’’[104]
26- وَ بِهَذَا الْإِسْنَادِ قَالَ: قَدِمَ نَاسٌ مِنْ مُزَيْنَةَ عَلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُمْ مَا شِعَارُكُمْ
And by this chain, said, ‘Some people from Muzeyna arrived to Rasool-Allah-saww. He-saww said to them: ‘What is your slogan?’
فَقَالُوا حَرَامٌ
They said, ‘Haram’ (Prohibited)!’
فَقَالَ رَسُولُ اللَّهِ ص بَلْ شِعَارُكُمْ حَلَالٌ.
Rasool-Allah-saww said: ‘But your slogan is ‘Halal’ (Permissible)!’’[105]
27- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع كَانَ شِعَارُ أَصْحَابِ رَسُولِ اللَّهِ ص يَوْمَ مُسَيْلَمَةَ يَا أَصْحَابَ الْبَقَرَةِ وَ كَانَ شِعَارُ الْمُسْلِمِينَ مَعَ خَالِدِ بْنِ الْوَلِيدِ أَمِتْ أَمِتْ.
And by this chain,
He-asws said: ‘Ali-asws said: ‘Slogan of companions of Rasool-Allah-saww on the day of Musaylama was, ‘O companions of the cow!’, and slogan of the Muslims with Khalid Bin Al-Waleed was, ‘Die! Die!’’[106]
28- وَ بِهَذَا الْإِسْنَادِ قَالَ: بَعَثَ رَسُولُ اللَّهِ ص مَعَ عَلِيٍّ ع ثَلَاثِينَ فَرَساً فِي غَزْوَةِ ذَاتِ السَّلَاسِلِ وَ قَالَ يَا عَلِيُّ أَتْلُو عَلَيْكَ آيَةً فِي نَفَقَةِ الْخَيْلِ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ بِاللَّيْلِ وَ النَّهارِ سِرًّا وَ عَلانِيَةً هِيَ النَّفَقَةُ عَلَى الْخَيْلِ سِرّاً وَ عَلَانِيَةً.
And by this chain, he said,
‘Rasool-Allah-saww dispatched three hundred horsemen with Ali-asws in the military expedition of Zat Al Salasil, and said: ‘O Ali-asws! I-saww shall recite to you-asws a Verse regarding expenditure of the horses: Those who are spending their wealth by the night and the day, secretly and openly, [2:274]. It is the spending upon the horses secretly and openly’’.[107]
29- كِتَابُ صِفِّينَ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ يَزِيدَ بْنِ وَهْبٍ قَالَ: إِنَّ عَلِيّاً ع قَالَ فِي صِفِّينَ حَتَّى مَتَى لَا نُنَاهِضُ الْقَوْمَ بِأَجْمَعِنَا
(The book) ‘Kitab Siffeen’ of Nasr Bin Muzahim, from Umar Bin Sa’ad, from Malik Bin Ayn, from Yazeed Bin Wahb who said,
‘Ali-asws said in Siffeen: ‘Until when will the people not get up with unison?’
قَالَ فَقَامَ فِي النَّاسِ عَشِيَّةَ الثَّلَاثَاءِ لَيْلَةَ الْأَرْبِعَاءِ بَعْدَ الْعَصْرِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَا يُبْرَمُ مَا نَقَضَ
He said, ‘He-asws stood among the people on the evening of Tuesday night, the night of Wednesday after Al-Asr (Salat). He-asws said: ‘The Praise is for Allah-azwj Who does not let what He-azwj had Decreed, to be undone!’
وَ سَاقَ الْخُطْبَةَ إِلَى قَوْلِهِ أَلَا إِنَّكُمْ لَاقُو الْعَدُوِّ غَداً إِنْ شَاءَ اللَّهُ فَأَطِيلُوا اللَّيْلَةَ الْقِيَامَ وَ أَكْثِرُوا تِلَاوَةَ الْقُرْآنِ وَ اسْأَلُوا اللَّهَ الصَّبْرَ وَ النَّصْرَ وَ الْقَوْهُمْ بِالْجِدِّ وَ الْحَزْمِ وَ كُونُوا صَادِقِينَ
And he-asws continued the sermon up to his-asws words: ‘Indeed! Tomorrow morning you will be meeting the enemy if Allah-azwj so Desires, so prolong the standing (in Salat) tonight and frequent from reciting the Quran, and ask Allah-azwj for the patience and the victory, and meet them with the seriousness and the resolve and be truthful!’
ثُمَّ انْصَرَفَ وَ وَثَبَ النَّاسُ إِلَى سُيُوفِهِمْ وَ رِمَاحِهِمْ وَ نِبَالِهِمْ يُصْلِحُونَهَا.
Then he-asws left, and the people leapt to their swords and their spears and their arrows, repairing them’’.[108]
30- وَ عَنْ عُمَرَ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ وَ غَيْرِهِ قَالَ: كَانَ عَلِيٌّ ع يَرْكَبُ بَغْلًا لَهُ يَسْتَلِذُّهُ فَلَمَّا حَضَرَتِ الْحَرْبُ قَالَ ايتُونِي بِفَرَسٍ قَالَ فَأُتِيَ بِفَرَسٍ لَهُ أَدْهَمَ يُقَادُ بِشَطَنَيْنِ يَبْحَثُ بِيَدَيْهِ الْأَرْضَ جَمِيعاً لَهُ حَمْحَمَةٌ وَ صَهِيلٌ
And from Umar, from Al Haris Bin Haseyra and others who said,
‘Ali-asws used to ride a mule that he-asws found comfortable. But when war approached, he said: Bring me a horse!’ A black horse was brought to him, led by two reins, striking the ground with its front hooves, neighing and whinnying.
فَرَكِبَهُ وَ قَالَ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
He-asws rode it and said, ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13], and there is neither might nor strength except with Allah-azwj the Exalted, the Magnificent!’’[109]
31- وَ فِيهِ، وَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ تَمِيمٍ قَالَ: كَانَ عَلِيٌّ ع إِذَا سَارَ إِلَى الْقِتَالِ ذَكَرَ اسْمَ اللَّهِ حِينَ يَرْكَبُ ثُمَّ يَقُولُ الْحَمْدُ لِلَّهِ عَلَى نِعَمِهِ عَلَيْنَا وَ فَضْلِهِ الْعَظِيمِ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلى رَبِّنا لَمُنْقَلِبُونَ
And in it, and from Amro Bin Shimr, from Jabir, from Tameem who said,
‘Ali-asws was such, when he-asws travelled to the battle, mentioned the Name of Allah-azwj when he-asws rode, then he-asws said: ‘The Praise is for Allah-azwj upon His-azwj bounties upon us and His-azwj Magnificent Grace! ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13], And we would be returning to our Lord’ [43:14]’.
ثُمَّ يَسْتَقْبِلُ الْقِبْلَةَ وَ يَرْفَعُ يَدَيْهِ إِلَى اللَّهِ ثُمَّ يَقُولُ اللَّهُمَّ إِلَيْكَ نُقِلَتِ الْأَقْدَامُ وَ أُتْعِبَتِ الْأَبْدَانُ وَ أَفْضَتِ الْقُلُوبُ وَ رُفِعَتِ الْأَيْدِي وَ شَخَصَتِ الْأَبْصَارُ رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفاتِحِينَ-
Then he-asws faced the Qiblah and raised his-asws hands towards Allah-azwj, then Said: ‘O Allah-azwj! To You-azwj we move the feet, and fatigue our bodies, and pour our hearts, and raise the hands, and gaze the sights! ‘Our Lord! Decide between us and our people with the Truth, and You are the best of the deciders’’ [7:89]’.
ثُمَّ يَقُولُ سِيرُوا عَلَى بَرَكَةِ اللَّهِ
Then he-asws said: ‘Travel upon the Blessings of Allah-azwj!’
ثُمَّ يَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ يَا اللَّهُ يَا أَحَدُ يَا صَمَدُ يَا رَبَّ مُحَمَّدٍ اكْفُفْ عَنَّا شَرَّ الظَّالِمِينَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ الرَّحْمنِ الرَّحِيمِ مالِكِ يَوْمِ الدِّينِ إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِينُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
Then he-asws Said: ‘Allah-azwj is Greatest! Allah-azwj is Greatest! There is no god except Allah-azwj, and Allah-azwj is Greatest! O Allah-azwj! O First! O Non-hollow! O Lord-azwj of Muhammad-saww! Restrain the evil of the oppressors from us! All Praise is for Allah the Lord of the Worlds [1:2] The Beneficent, the Merciful [1:3] Master of the Day of Reckoning [1:4] (It is) You we worship And You do we seek Assistance (from) [1:5] In the Name of Allah the Beneficent, the Merciful [1:1]. There is neither might nor strength except with Allah-azwj the Exalted, the Magnificent!’
فَكَانَ هَذَا شِعَارَهُ بِصِفِّينَ.
This was his-asws slogan at (battle of) Siffeen’’.[110]
32- وَ فِيهِ، عَنْ أَبْيَضَ بْنِ الْأَغَرِّ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ قَالَ: مَا كَانَ عَلِيٌّ فِي قِتَالٍ قَطُّ إِلَّا نَادَى يَا كهيعص.
And in it, from Abyaz Bin Al Agarra, from Sa’d Bin Tareyf, from Al Asbagh who said,
‘Ali-asws wasn’t in any battle except he-asws called out: O Kaf Ha Ya Ayn Suad [19:1]’’.[111]
33- وَ عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنْ عَبْدِ الْوَاحِدِ بْنِ حَسَّانَ عَمَّنْ حَدَّثَهُ عَنْ عَلِيٍّ أَنَّهُ سَمِعَهُ يَقُولُ يَوْمَ صِفِّينَ اللَّهُمَّ إِلَيْكَ رُفِعَتِ الْأَبْصَارُ وَ بُسِطَتِ الْأَيْدِي وَ دُعِيَتِ الْأَلْسُنُ وَ أَفْضَتِ الْقُلُوبُ وَ إِلَيْكَ نُقِلَتِ الْأَقْدَامُ أَنْتَ الْحَاكِمُ فِي الْأَعْمَالِ فَاحْكُمْ بَيْنَنَا وَ بَيْنَهُمْ بِالْحَقِ وَ أَنْتَ خَيْرُ الْفاتِحِينَ
And from Qays Bin Al Rabie, from Abdul Wahid Bin Hassan, from the one who narrated it,
‘From Ali-asws, he-asws was heard saying on the day of Siffeen: ‘O Allah-azwj! To You-azwj the eyes are raised, and the hands are extended, and the tongues supplicate, and the hearts pour, and to You-azwj the feet move! You-azwj are the Judge regarding the deeds, so Judge between us and them with the truth, and You-azwj are Best of the deciders!
اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا وَ قِلَّةَ عَدَدِنَا وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا وَ شِدَّةَ الزَّمَانِ وَ ظُهُورَ الْفِتَنِ أَعِنَّا عَلَيْهِ بِفَتْحٍ تُعَجِّلُهُ وَ نَصْرٍ تُعِزُّ بِهِ سُلْطَانَ الْحَقِّ وَ تُظْهِرُهُ.
O Allah-azwj! We complain to You-azwj of the absence of our Prophet-saww, and smallness of our numbers, and large numbers of our enemies, and scattering of our matters, and hardship of the times, and appearance of the Fitna! Assist us with a conquest You-azwj Hasten, and Help You-azwj Strengthen the authority of the truth and prevail it’’.[112]
34- وَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ عِمْرَانَ عَنْ سُوَيْدٍ قَالَ: كَانَ عَلِيٌّ إِذَا أَرَادَ أَنْ يَسِيرَ إِلَى الْحَرْبِ قَعَدَ عَلَى دَابَّتِهِ وَ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ عَلَى نِعَمِهِ عَلَيْنَا وَ فَضْلِهِ الْعَظِيمِ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلى رَبِّنا لَمُنْقَلِبُونَ
And from Amro Bin Shimr, from Imran Bin Suweyd who said,
‘Whenever Ali-asws wanted to travel to the war, he-asws would sit upon his-asws animal and said: All Praise is for Allah the Lord of the Worlds [1:2] upon His-azwj bounties upon us and His-azwj Magnificent Grace! ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13], And we would be returning to our Lord’ [43:14].
ثُمَّ يُوَجِّهُ دَابَّتَهُ إِلَى الْقِبْلَةِ ثُمَّ يَرْفَعُ يَدَيْهِ إِلَى السَّمَاءِ ثُمَّ يَقُولُ اللَّهُمَّ إِلَيْكَ نُقِلَتِ الْأَقْدَامُ وَ أَفْضَتِ الْقُلُوبُ وَ رُفِعَتِ الْأَيْدِي وَ شَخَصَتِ الْأَبْصَارُ نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفاتِحِينَ سِيرُوا عَلَى بَرَكَةِ اللَّهِ- ثُمَّ يُورَدُ وَ اللَّهِ مَنِ اتَّبَعَهُ وَ مَنْ حَادَّهُ حِيَاضَ الْمَوْتِ.
Then he-asws diverted his-asws animal towards the Qiblah, then raised his-asws hands towards the sky, then he-asws said: ‘O Allah-azwj! To You-azwj the feet move, and the hearts pour, and the hands are raised, and the eyes gaze! We complain to You-azwj of the absence of our Prophet-saww, and large numbers of our enemies, and our scattered our desires! ‘Our Lord! Decide between us and our people with the Truth, and You are the best of the deciders’’ [7:89]! Travel upon the Blessings of Allah-azwj! Then by Allah-azwj! The one follows Him-azwj and the one opposing Him-azwj will be brought to the fountain of death!’’[113]
35- وَ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ سَلَّامِ بْنِ سُوَيْدٍ عَنْ عَلِيٍّ ع فِي قَوْلِهِ وَ أَلْزَمَهُمْ كَلِمَةَ التَّقْوى قَالَ هِيَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ
And from Umar Bin Sa’ad, from Sallam Bin Suweyd,
‘From Ali-asws regarding His-azwj Words: and Necessitated the Word of piety for them, [48:26]. He-asws said: ‘It is, ‘There is no god except Allah-azwj, and Allah-azwj is Greatest!’
قَالَ هِيَ آيَةُ النَّصْرِ.
He-asws said: ‘It is the Verse of victory’’.[114]
36- وَ عَنْ مَالِكِ بْنِ أَعْيَنَ عَنْ زَيْدِ بْنِ وَهْبٍ أَنَّ عَلِيّاً ع خَرَجَ إِلَيْهِمْ فَاسْتَقْبَلُوهُ وَ رَفَعَ يَدَيْهِ إِلَى السَّمَاءِ فَقَالَ اللَّهُمَّ رَبَّ السَّقْفِ الْمَحْفُوظِ الْمَكْفُوفِ الَّذِي جَعَلْتَهُ مَغِيضاً لِلَّيْلِ وَ النَّهَارِ وَ جَعَلْتَ فِيهِ مَجْرًى لِلشَّمْسِ وَ الْقَمَرِ وَ مَنَازِلَ الْكَوَاكِبِ وَ النُّجُومِ وَ جَعَلْتَ سُكَّانَهُ سِبْطاً مِنَ الْمَلَائِكَةِ لَا يَسْأَمُونَ الْعِبَادَةَ
And from Malik Bin Ayn, from Zayd Bin Wahb –
‘Ali-asws went out to them and they met him-asws, and he-asws raised his-asws hands towards the sky. He-asws said: ‘O Allah-azwj! Lord-azwj of the Lord of the preserved and upheld canopy, which You-azwj have Made a retreat for the night and the day, in which You-azwj have Set the course of the sun and the moon and the stations of the stars and planets, and whose inhabitants are a group of Angels who never tire of worship!
وَ رَبَّ هَذِهِ الْأَرْضِ الَّتِي جَعَلْتَهَا قَرَاراً لِلْأَنَامِ وَ الْهَوَامِّ وَ الْأَنْعَامِ وَ مَا لَا يُحْصَى مِمَّا يُرَى وَ مَا لَا يُرَى مِنْ خَلْقِكَ الْعَظِيمِ
And Lord-azwj of this earth which You-azwj have Made a dwelling place for mankind, and creatures, and livestock, and countless beings, both visible and invisible from among Your-azwj Magnificent creation!
وَ رَبَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَ رَبَ السَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَ الْأَرْضِ وَ رَبَ الْبَحْرِ الْمَسْجُورِ الْمُحِيطِ بِالْعَالَمِينَ وَ رَبَّ الرَّوَاسِي الَّتِي جَعَلْتَهَا لِلْأَرْضِ أَوْتَاداً وَ لِلْخَلْقِ مَتَاعاً
And Lord-azwj of the ships which sail in the sea with what benefits the people, [2:164],and Lord-azwj of the clouds subservient between the sky and the earth, [2:164], and Lord-azwj of the And the swelling sea [52:6], the Dominant with the worlds, and Lord-azwj of the lofty mountains which You-azwj have Made as pegs for the earth and a provision for the creatures!
إِنْ أَظْهَرْتَنَا عَلَى عَدُوِّنَا فَجَنِّبْنَا الْبَغْيَ وَ سَدِّدْنَا لِلْحَقِّ فَإِنْ أَظْهَرْتَهُمْ عَلَيْنَا فَارْزُقْنَا الشَّهَادَةَ وَ اعْصِمْ بَقِيَّةَ أَصْحَابِي مِنَ الْفِتْنَةِ.
If You-azwj Grant us victory over our enemy, Keep us away from oppression and Guide us to truth! But if You-azwj Grant them victory over us, then Grant us martyrdom and Protect the remainder of my companions from the Fitna!’’[115]
37- وَ عَنْ عُمَرَ بْنِ سَعْدٍ بِإِسْنَادِهِ قَالَ: كَانَ مِنْ أَهْلِ الشَّامِ بِصِفِّينَ رَجُلٌ يُقَالُ لَهُ الْأَصْبَغُ بْنُ ضِرَارٍ وَ كَانَ يَكُونُ طَلِيعَةً وَ مَسْلَحَةً فَنَدَبَ لَهُ عَلِيٌّ ع الْأَشْتَرَ فَأَخَذَهُ أَسِيراً مِنْ غَيْرِ أَنْ يُقَاتِلَ وَ كَانَ عَلِيٌّ ع يَنْهَى عَنْ قَتْلِ الْأَسِيرِ الْكَافِّ فَجَاءَ بِهِ لَيْلًا وَ شَدَّ وَثَاقَهُ وَ أَلْقَاهُ مَعَ أَضْيَافِهِ يَنْتَظِرُ بِهِ الصَّبَاحَ
And from Umar Bin Sa’d, by his chain, said,
‘There was a man from the people of Syria at (battle of) Siffeen called Al-Asbagh Bin Zirar. He used to serve as a scout and a guard. Ali-asws assigned Al-Ashtar to capture him, and he took him as a prisoner without engaging in combat. Ali-asws had forbidden killing a restrained captive. Al-Ashtar brought him at night, tied him securely, and placed him among the guests, waiting until morning.
وَ كَانَ الْأَصْبَغُ شَاعِراً مُفَوَّهاً فَأَيْقَنَ بِالْقَتْلِ وَ نَامَ أَصْحَابُهُ فَرَفَعَ صَوْتَهُ فَأَسْمَعَ الْأَشْتَرَ أَبْيَاتاً يَذْكُرُ فِيهَا حَالَهُ يَسْتَعْطِفُهُ
Al-Asbagh was a skilled poet and eloquent speaker. Knowing he was facing death, he recited Verses aloud while his captors slept, expressing his situation and appealing for mercy. His words reached Al-Ashtar, who was moved by them.
فَغَدَا بِهِ الْأَشْتَرُ عَلَى عَلِيٍّ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا رَجُلٌ مِنَ الْمَسْلَحَةِ لَقِيتُهُ بِالْأَمْسِ وَ اللَّهِ لَوْ عَلِمْتُ أَنَّ قَتْلَهُ لَحَقٌّ قَتَلْتُهُ وَ قَدْ بَاتَ عِنْدَنَا اللَّيْلَةَ وَ حَرَّكَنَا بِشِعْرِهِ فَإِنْ كَانَ فِيهِ الْقَتْلُ فَاقْتُلْهُ وَ إِنَّ غَضَبَنَا فِيهِ وَ إِنْ كُنْتَ فِيهِ بِالْخِيَارِ فَهَبْهُ لَنَا
In the morning, Al-Ashtar presented him before Ali-asws and said, ‘O Amir Al-Momineen-asws! This is a man from the enemy’s guard whom I captured yesterday. By Allah-azwj! Had I known killing him was justified, I would have done so. He spent the night with us, and his poetry stirred our emotions. If the killing was regarding him, then kill him, and even if we are angered regarding him, and if we are with a choice regarding him, then grant it to us!’
قَالَ هُوَ لَكَ يَا مَالِكُ فَإِذَا أَصَبْتَ أَسِيراً فَلَا تَقْتُلْهُ فَإِنَّ أَسِيرَ أَهْلِ الْقِبْلَةِ لَا يُفَادَى وَ لَا يُقْتَلُ
He-asws said: ‘He is yours, O Malik! If you capture a prisoner, do not kill him, for the prisoner of the people of the Qibla (Muslims) is neither to be ransomed nor killed’.
فَرَجَعَ بِهِ الْأَشْتَرُ إِلَى مَنْزِلِهِ وَ قَالَ لَكَ مَا أَخَذْنَا مَعَكَ لَيْسَ لَكَ عِنْدَنَا غَيْرُهُ.
Al-Ashtar then returned with him to his residence and told him, ‘You may take what we have seized from you, but we have nothing else with us to offer you’’.[116]
38- وَ مِنْهُ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ عُمَيْرٍ الْأَنْصَارِيِّ قَالَ: وَ اللَّهِ لَكَأَنِّي أَسْمَعُ عَلِيّاً ع يَوْمَ الْهَرِيرِ وَ ذَلِكَ بَعْدَ مَا طَحَنَتْ رَحَى مَذْحِجٍ فِيمَا بَيْنَهَا وَ بَيْنَ عَكٍّ وَ لَخْمٍ وَ جُذَامٍ وَ الْأَشْعَرِيَّيْنِ بِأَمْرٍ عَظِيمٍ تَشِيبُ مِنْهُ النَّوَاصِي مِنْ حِينَ اسْتَقَلَّتِ الشَّمْسُ حَتَّى قَامَ قَائِمُ الظَّهِيرَةِ
And from him, from Amro Bin Shimr, from Jabir, from Umeyr Al Ansari who said,
‘By Allah-azwj! It is as though I can hear Imam Ali-asws on the day of Al-Hareer (battle of Siffeen) and that was after the mill had grinded (battle was prolonged) in what was between (the tribes of) Akkin, and Lakhmin, and Juzam and the Ash’ariyeen, which was a momentous event that caused the hair of the foreheads to turn grey, from the moment the sun rose until the time when the heat of the midday sun reached its peak.
وَ يَقُولُ عَلِيٌّ ع لِأَصْحَابِهِ حَتَّى مَتَى نُخَلِّي بَيْنَ هَذَيْنِ الْحَيَّيْنِ وَ قَدْ فَنِيَتَا وَ أَنْتُمْ وُقُوفٌ تَنْظُرُونَ إِلَيْهِمْ أَ مَا تَخَافُونَ مَقْتَ اللَّهِ
And Ali-asws said to his companions, ‘Until when will we; leave these two tribes (to fight each other) and they have (almost) perished, and you are standing looking at them? Are you not fearing the Wrath of Allah-azwj?’
ثُمَّ انْفَتَلَ إِلَى الْقِبْلَةِ وَ رَفَعَ يَدَيْهِ إِلَى الْقِبْلَةِ ثُمَّ نَادَى يَا اللَّهُ يَا رَحْمَانُ يَا وَاحِدُ يَا صَمَدُ يَا اللَّهُ يَا إِلَهَ مُحَمَّدٍ ص اللَّهُمَّ إِلَيْكَ نُقِلَتِ الْأَقْدَامُ وَ أَفْضَتِ الْقُلُوبُ وَ رُفِعَتِ الْأَيْدِي وَ مُدَّتِ الْأَعْنَاقُ وَ شَخَصَتِ الْأَبْصَارُ وَ طُلِبَتِ الْحَوَائِجُ
Then he-asws turned towards the Qiblah and raised his-asws hands towards the Qiblah, then called out: ‘O Allah-azwj, O Beneficent, O First, O Non-hollow, O Allah-azwj, O God of Muhammad-saww! O Allah-azwj! To You-azwj the feet move, and the hearts pour, and the hands are raised, and the necks are extended, and the eyes are gazing, and the needs are sought!
اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا ص وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفاتِحِينَ سِيرُوا عَلَى بَرَكَةِ اللَّهِ-
O Allah-azwj! We complain to You-azwj of the absence of our Prophet-saww, and large numbers of our enemies, and scattering of our desires! ‘Our Lord! Decide between us and our people with the Truth, and You are the best of the deciders’’ [7:89]! Travel upon the Blessings of Allah-azwj!’
ثُمَّ نَادَى لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ كَلِمَةُ التَّقْوَى.
Then he-asws called out: ‘There is no god except Allah-azwj, and Allah-azwj is Greatest!’ – the word of piety’’.[117]
39- وَ مِنْهُ، عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ نُمَيْرِ بْنِ وَعْلَةَ عَنِ الشَّعْبِيِّ قَالَ: لَمَّا أَسَرَ عَلِيٌّ ع أَسْرَى يَوْمَ صِفِّينَ فَخَلَّى سَبِيلَهُمْ أَتَوْا مُعَاوِيَةَ وَ قَدْ كَانَ عَمْرُو بْنُ الْعَاصِ يَقُولُ لِأَسْرَى أَسَرَهُمْ مُعَاوِيَةُ اقْتُلْهُمْ فَمَا شَعَرُوا إِلَّا بِأَسْرَاهُمْ قَدْ خَلَّى سَبِيلَهُمْ عَلِيٌّ ع- فَقَالَ مُعَاوِيَةُ يَا عَمْرُو لَوْ أَطَعْنَاكَ فِي هَؤُلَاءِ الْأَسْرَى لَوَقَعْنَا فِي قَبِيحٍ مِنَ الْأَمْرِ أَ لَا تَرَى قَدْ خَلَّى سَبِيلَ أَسْرَانَا فَأَمَرَ بِتَخْلِيَةِ مَنْ فِي يَدَيْهِ مِنْ أَسْرَى عَلِيٍّ
And from him, from Umar Bin Sa’ad, from Numeyr Bin Wa’la, from Al Shaby who said,
When Ali-asws captured prisoners on the day of Siffeen and released them, they went to Muawiya. Amr Ibn Al-Aas had told the prisoners captured by Muawiya, ‘Kill them!’ But they were unaware until they realised that their captives had been freed by Ali-asws. Muawiya then said to Amr, ‘if we had followed your advice regarding these prisoners, we would have fallen into ugliness! Do you not see that Ali-asws has freed the way our prisoners, and he-asws has ordered the release of those in his-asws custody?’
وَ قَدْ كَانَ عَلِيٌّ ع إِذَا أَخَذَ أَسِيراً مِنْ أَهْلِ الشَّامِ خَلَّى سَبِيلَهُ إِلَّا أَنْ يَكُونَ قَدْ قَتَلَ مِنْ أَصْحَابِهِ أَحَداً فَيَقْتُلُهُ بِهِ فَإِذَا خَلَّى سَبِيلَهُ فَإِنْ عَادَ الثَّانِيَةَ قَتَلَهُ وَ لَمْ يُخَلِّ سَبِيلَهُ وَ كَانَ ع لَا يُجْهِزُ عَلَى الْجَرْحَى وَ لَا عَلَى مَنْ أَدْبَرَ بِصِفِّينَ لِمَكَانِ مُعَاوِيَةَ.
And it was so, whenever Ali-asws captured a prisoner from the people of Syria, would release him unless he had killed one of his-asws companions, in which case he-asws would execute him in retribution. However, if the prisoner was released and then captured again, Ali-asws would not release him and would execute him. Ali-asws never killed the wounded or those who turned their backs during the battle of Siffeen due to the position of Muawiya’’.[118]
40- نَهْجُ الْبَلَاغَةِ، قَالَ ع لَا تَدْعُوَنَّ إِلَى مُبَارَزَةٍ وَ إِنْ دُعِيتَ إِلَيْهَا فَأَجِبْ فَإِنَّ الدَّاعِيَ بَاغٍ وَ الْبَاغِيَ مَصْرُوعٌ.
(The book) ‘Nahj Al Balagah’ –
‘He (Ali-asws) said: ‘Do not call (anyone) to a duel, and if you–asws are called to it, then answer, for the caller is a rebel and the rebel would be stricken down’’.[119]
41- نَهْجُ الْبَلَاغَةِ، مِنْ كَلَامِهِ ع لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ لَمَّا أَعْطَاهُ الرَّايَةَ يَوْمَ الْجَمَلِ تَزُولُ الْجِبَالُ وَ لَا تَزُلْ عَضَّ عَلَى نَاجِذِكَ أَعِرِ اللَّهَ جُمْجُمَتَكَ تِدْ فِي الْأَرْضِ قَدَمَكَ وَ ارْمِ بِبَصَرِكَ أَقْصَى الْقَوْمِ وَ غُضَّ بَصَرَكَ وَ اعْلَمْ أَنَّ النَّصْرَ مِنْ عِنْدِ اللَّهِ سُبْحَانَهُ.
(The book) ‘Nahj Al Balagah’ –
‘From his-asws speech to his-asws son Muhammad Bin Al-Hanafiya when he-asws gave him the flag on the day of the (battle of the) camel: ‘The mountains may move, but you should not move. Bite your front teeth (in determination), lending your mind to Allah-azwj. Affirm your feet in the ground, shoot your sight at the outskirts of the people and close your eyes, and know that the victory is from the Presence of Allah-azwj the Glorious!’’[120]
42- وَ قَالَ ع لَا تَقْتُلُوا الْخَوَارِجَ بَعْدِي فَلَيْسَ مَنْ طَلَبَ الْحَقَّ فَأَخْطَأَهُ كَمَنْ طَلَبَ الْبَاطِلَ فَأَدْرَكَهُ يَعْنِي مُعَاوِيَةَ وَ أَصْحَابَهُ.
And he-asws said: ‘Do not kill the Kharijites after me, for the one who seeks the truth and is mistaken isn’t like the one who seeks the falsehood and attains it!’ – meaning Muawiya and his companions’’.[121]
43- وَ قَالَ ع فِي بَعْضِ أَيَّامِ صِفِّينَ مَعَاشِرَ الْمُسْلِمِينَ اسْتَشْعِرُوا الْخَشْيَةَ وَ تَجَلْبَبُوا السَّكِينَةَ وَ عَضُّوا عَلَى النَّوَاجِذِ فَإِنَّهُ أَنْبَى لِلسُّيُوفِ عَنِ الْهَامِ وَ أَكْمِلُوا اللَّأْمَةَ وَ قَلْقِلُوا السُّيُوفَ فِي أَغْمَادِهَا قَبْلَ سَلِّهَا وَ الْحَظُوا الْخَزْرَ وَ اطْعُنُوا الشَّزْرَ وَ نَافِحُوا بِالظُّبَى وَ صِلُوا السُّيُوفَ بِالخُطَى
And he-asws said in one of the days of (battle of) Siffeen: ‘Community of Muslims! Be aware of the fear, and bring about the tranquillity, and bite upon your front teeth, for it would be more forceful for the swords from the important ones (of the enemies), and complete the armour, and shake the swords in their sheaths before unsheathing it, and observe the enemy, and look sideways for stabbing, and fight off with the agility, and unsheathe the swords with the edges.
وَ عَاوِدُوا الْكَرَّ وَ اسْتَحْيُوا مِنَ الْفَرِّ فَإِنَّهُ عَارٌ فِي الْأَعْقَابِ وَ نَارٌ يَوْمَ الْحِسَابِ وَ طَيِّبُوا عَنْ أَنْفُسِكُمْ نَفْساً وَ امْشُوا إِلَى الْمَوْتِ مَشْياً سُجُحاً إِلَى آخِرِ مَا مَرَّ فِي كِتَابِ الْفِتَنِ.
And know you are in the Eye of Allah-azwj with a son-asws of an uncle-as of Rasool-Allah-saww, so keep repeating the forward attacks and be embarrassed from the fleeing, for it would be a shame in the posterity and (inherit) Fire on the Day of reckoning and feel good about yourselves and walk to the death the walk of a brave one’ – up to the end of what has passed in the book of Fitna’’.[122]
44- وَ مِنْ كَلَامٍ قَالَهُ لِأَصْحَابِهِ فِي وَقْتِ الْحَرْبِ وَ أَيُّ امْرِئٍ مِنْكُمْ أَحَسَّ مِنْ نَفْسِهِ رِبَاطَةَ جَأْشٍ عِنْدَ اللِّقَاءِ وَ رَأَى مِنْ أَحَدٍ مِنْ إِخْوَانِهِ فَشَلًا فَلْيَذُبَّ عَنْ أَخِيهِ بِفَضْلِ نَجْدَتِهِ الَّتِي فُضِّلَ بِهَا عَلَيْهِ كَمَا يَذُبُّ عَنْ نَفْسِهِ
And from a speech he-asws said to his-asws companions during the time of war: ‘If any of you feels his heart steady and strong when facing the enemy, and sees any of his brothers faltering, let him defend his brother with the strength and resolve that Allah-azwj has Granted him, just as he would defend himself.
فَلَوْ شَاءَ اللَّهُ لَجَعَلَهُ مِثْلَهُ إِنَّ الْمَوْتَ طَالِبٌ حَثِيثٌ لَا يَفُوتُهُ الْمُقِيمُ وَ لَا يُعْجِزُهُ الْهَارِبُ إِنَّ أَكْرَمَ الْمَوْتِ الْقَتْلُ وَ الَّذِي نَفْسُ [ابْنِ] أَبِي طَالِبٍ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ أَهْوَنُ عَلَيَّ مِنْ مِيتَةٍ عَلَى الْفِرَاشِ.
If Allah-azwj had so Desired, He-azwj could have Made him like his brother. Indeed, death is relentless, it does not miss the one who remains and it cannot be avoided by the one who flees. The noblest form of death is martyrdom, and by the One in Whose Hand is the soul of the son-asws of Abu Talib-as! A thousand strikes with the sword are easier to me-asws than dying upon the bed!’’[123]
45- وَ مِنْهُ وَ كَأَنِّي أَنْظُرُ إِلَيْكُمْ تَكِشُّونَ كَشِيشَ الضِّبَابِ لَا تَأْخُذُونَ حَقّاً وَ لَا تَمْنَعُونَ ضَيْماً قَدْ خَلَّيْتُمْ وَ الطَّرِيقَ فَالنَّجَاةُ لِلْمُقْتَحِمِ وَ الْهَلَكَةُ لِلْمُتَلَوِّمِ.
And from him-asws: ‘And it is as if I–asws am looking at you rustle like the rustling of the lizards, neither taking any rights nor preventing any wrongdoing. You have been freed on the road, so the salvation is for the stormer (into battle) and the destruction is for the hesitant blamer!’’[124]
46- وَ مِنْهُ فَقَدِّمُوا الدَّارِعَ وَ أَخِّرُوا الْحَاسِرَ وَ عَضُّوا عَلَى الْأَضْرَاسِ فَإِنَّهُ أَنْبَى لِلسُّيُوفِ عَنِ الْهَامِ وَ الْتَوُوا فِي أَطْرَافِ الرِّمَاحِ فَإِنَّهُ أَمْوَرُ لِلْأَسِنَّةِ وَ غُضُّوا الْأَبْصَارَ فَإِنَّهُ أَرْبَطُ لِلْجَأْشِ وَ أَسْكَنُ لِلْقُلُوبِ وَ أَمِيتُوا الْأَصْوَاتَ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ
And from him-asws: ‘Advance the armoured one and hold back the un-armoured one, and bite upon the molars for it would be a shield for the swords from the skulls, and dodge in the sides of the spears for it is an avoidance for the blades and close your sights for it is strengthening for the soul and calmness for the hearts and kill of the voices for it is a repellent of the sluggishness.
وَ رَايَتَكُمْ فَلَا تَمِيلُوهَا وَ لَا تُخَلُّوهَا وَ لَا تَجْعَلُوهَا إِلَّا بِأَيْدِي شُجْعَانِكُمْ وَ الْمَانِعِينَ الذِّمَارَ مِنْكُمْ فَإِنَّ الصَّابِرِينَ عَلَى نُزُولِ الْحَقَائِقِ هُمُ الَّذِينَ يَحُفُّونَ بِرَايَاتِهِمْ وَ يَكْتَنِفُونَهَا حِفَافَيْهَا وَ وَرَاءَهَا وَ أَمَامَهَا لَا يَتَأَخَّرُونَ عَنْهَا فَيُسْلِمُوهَا وَ لَا يَتَقَدَّمُونَ عَلَيْهَا فَيُفْرِدُوهَا
And your flag, neither incline it, nor abandon it, nor make it except in the hands of your brave ones, and the defenders of honours from you, for the ones, patient upon the befalling realities, they are those who are surrounding their flags and are encircling around them, and behind it and in front of it. They are neither staying back from it, so they would yield it, nor are they going ahead from it so they would leave it alone.
أَجْزَأَ امْرُؤٌ قِرْنَهُ وَ آسَى أَخَاهُ بِنَفْسِهِ وَ لَمْ يَكِلْ قِرْنَهُ إِلَى أَخِيهِ
A persons should suffice his adversary and help his brother with his soul, and he should not leave his adversary to his brother, for his adversary and adversary of his brother might united to his brother.
فَيَجْتَمِعَ عَلَيْهِ قِرْنُهُ وَ قِرْنُ أَخِيهِ وَ ايْمُ اللَّهِ لَئِنْ فَرَرْتُمْ مِنْ سَيْفِ الْعَاجِلَةِ لَا تَسْلَمُوا مِنْ سَيْفِ الْآجِلَةِ وَ أَنْتُمْ لَهَامِيمُ الْعَرَبِ وَ السَّنَامُ الْأَعْظَمُ إِنَّ فِي الْفِرَارِ مَوْجِدَةَ اللَّهِ وَ الذُّلَّ اللَّازِمَ وَ الْعَارَ الْبَاقِيَ وَ إِنَّ الْفَارَّ لَغَيْرُ مَزِيدٍ فِي عُمُرِهِ وَ لَا مَحْجُورٌ بَيْنَهُ وَ بَيْنَ يَوْمِهِ
And I-asws swear by Allah-azwj! If you were to flee from the current swords, you will not be safe from the sword of the Hereafter, and you are the important ones of the Arabs, and the peak, and the mightiest. In the fleeing is Wrath of Allah-azwj and the sticking disgrace and the lasting shame; and the fleer will not be increasing in his lifespan or will there be a barrier between him and his day (of death).
وَ إِنَّ الرَّائِحَ إِلَى اللَّهِ كَالظَّمْآنِ يَرِدُ الْمَاءَ الْجَنَّةُ تَحْتَ أَطْرَافِ الْعَوَالِي إِلَى آخِرِ مَا مَرَّ فِي كِتَابِ الْفِتَنِ مَشْرُوحاً.
Who will be going to Allah-azwj like the thirsty one wanting the water? The Paradise lies beneath the edges of the spears!’ – up to end of what has passed in the book of Fitna, explanatory’’.[125]
47- وَ مِنْهُ، قَالَ ع لَمَّا عَزَمَ عَلَى لِقَاءِ الْقَوْمِ بِصِفِّينَ اللَّهُمَّ رَبَّ السَّقْفِ الْمَرْفُوعِ وَ الْجَوِّ الْمَكْفُوفِ الَّذِي جَعَلْتَهُ مَغِيضاً لِلَّيْلِ وَ النَّهَارِ وَ مَجْرَى لِلشَّمْسِ وَ الْقَمَرِ وَ مُخْتَلَفاً لِلنُّجُومِ السَّيَّارَةِ وَ جَعَلْتَ سُكَّانَهُ سِبْطاً مِنْ مَلَائِكَتِكَ لَا يَسْأَمُونَ عَنْ عِبَادَتِكَ
And from him, he-asws said when he-asws determined upon meeting (battling) the people at Siffeen: ‘O Allah-azwj! Lord-azwj of the raised ceiling (sky) and the withheld atmosphere which You-azwj Made it a shelter for the night and the day, and a flowing for the sun and the moon and the travelling for the rotating stars, and Made its dwellers a group from Your-azwj Angels, not getting tired from Your-azwj worship.
وَ رَبَّ هَذِهِ الْأَرْضِ الَّتِي جَعَلْتَهَا قَرَاراً لِلْأَنَامِ وَ مَدْرَجاً لِلْهَوَامِّ وَ الْأَنْعَامِ وَ مَا لَا يُحْصَى مِمَّا يُرَى وَ مِمَّا لَا يُرَى
And Lord-azwj of this earth which You-azwj Made it an abode for the cattle and a theatre for the insects and the animals, and what cannot be counted from what can be seen and cannot be seen.
وَ رَبَّ الْجِبَالِ الرَّوَاسِي الَّتِي جَعَلْتَهَا لِلْأَرْضِ أَوْتَاداً وَ لِلْخَلْقِ اعْتِمَاداً
And Lord-azwj of the lofty mountains which You-azwj made these as pegs for the earth, and pillars for the creatures.
إِنْ أَظْهَرْتَنَا عَلَى عَدُوِّنَا فَجَنِّبْنَا الْبَغْيَ وَ سَدِّدْنَا لِلْحَقِّ وَ إِنْ أَظْهَرْتَهُمْ عَلَيْنَا فَارْزُقْنَا الشَّهَادَةَ وَ اعْصِمْنَا مِنَ الْفِتْنَةِ
If You-azwj Prevail us over our enemies, shield us from the rebels and Guide us to the truth, and if You-azwj Prevail them over us, Grace us the martyrdom, and Fortify us from the Fitna.
أَيْنَ الْمَانِعُ لِلذِّمَارِ وَ الْغَائِرُ عِنْدَ نُزُولِ الْحَقَائِقِ مِنْ أَهْلِ الْحِفَاظِ الْعَارُ وَرَاءَكُمْ وَ الْجَنَّةُ أَمَامَكُمْ.
Where are the defenders of honour and self-respecting one at the descend of the realities from the people of protection. The shame is behind you and the Paradise is in front of you!’’[126]
48- وَ مِنْهُ، وَ مِنْ كَلَامِهِ ع لَمَّا اضْطَرَبَ عَلَيْهِ أَصْحَابُهُ فِي أَمْرِ الْحُكُومَةِ أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَزَلْ أَمْرِي مَعَكُمْ عَلَى مَا أَحَبَّ حَتَّى نَهِكَتْكُمُ الْحَرْبُ وَ قَدْ وَ اللَّهِ أَخَذَتْ مِنْكُمْ وَ تَرَكَتْ وَ هِيَ لِعَدُوِّكُمْ
And from him, ‘And from his-asws speech when his-asws companions were restless to him-asws regarding the matter of arbitration: ‘O you people! My-asws matter among you did not cease to be upon what I-asws loved until the war exhausted you, and by Allah-azwj, it has taken from you, and left, and the exhaustion is for your enemies.
أَنْهَكُ لَقَدْ كُنْتُ أَمْسِ أَمِيراً فَأَصْبَحْتُ الْيَوْمَ مَأْمُوراً وَ كُنْتُ أَمْسِ نَاهِياً فَأَصْبَحْتُ الْيَوْمَ مَنْهِيّاً وَ قَدْ أَحْبَبْتُمُ الْبَقَاءَ وَ لَيْسَ لِي أَنْ أَحْمِلَكُمْ عَلَى مَا تَكْرَهُونَ.
And yesterday I-asws was a commander (of others), and today I-asws have become commanded (by others), and yesterday I-asws was prohibiting (others), and today I-asws have become prohibited (by others); and you have become loving for the remaining alive, and it isn’t for me-asws that I-asws carry you upon what you are disliking’’.[127]
49- وَ مِنْهُ، كَانَ ع يَقُولُ إِذَا لَقِيَ الْعَدُوَّ مُحَارِباً اللَّهُمَّ إِلَيْكَ أَفْضَتِ الْقُلُوبُ وَ مُدَّتِ الْأَعْنَاقُ وَ شَخَصَتِ الْأَبْصَارُ وَ نُقِلَتِ الْأَقْدَامُ وَ أُنْصِبَتِ الْأَبْدَانُ
And from him, ‘He-asws had said when he-asws met the enemy in battle: ‘O Allah-azwj! To You-azwj the hearts are yearning, and the necks are extending, and the sights are staring, and the feet are transferring, and the bodies have slimmed.
اللَّهُمَّ قَدْ صَرَّحَ مَكْنُونُ الشَّنَآنِ وَ جَاشَتْ مَرَاجِلُ الْأَضْغَانِ
‘O Allah-azwj! The hidden malice has become explicit, and the cauldrons of grudges are boiling.
اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفاتِحِينَ.
O Allah-azwj! We complain to You-azwj of the absence of our Prophet-saww and large numbers of our enemies, and dispersion of our whims. ‘Our Lord! Decide between us and our people with the Truth, and You are the best of the deciders’’ [7:89]’’.[128]
50- وَ كَانَ يَقُولُ ع لِأَصْحَابِهِ عِنْدَ الْحَرْبِ لَا تُشَدَّنَّ عَلَيْكُمْ فَرَّةٌ بَعْدَهَا كَرَّةٌ وَ لَا جَوْلَةٌ بَعْدَهَا حَمْلَةٌ وَ أَعْطُوا السُّيُوفَ حُقُوقَهَا وَ وَطِّئُوا لِلْجَنُوبِ مَصَارِعَهَا وَ اذْمُرُوا أَنْفُسَكُمْ عَلَى الطَّعْنِ الدَّعْسِيِّ وَ الضَّرْبِ الطِّلَحْفِيِّ وَ أَمِيتُوا الْأَصْوَاتَ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ.
And he-asws said to his-asws companions during the war: ‘Do not let a retreat be followed by another retreat, nor a retreat be followed by a charge. Give the swords their due, and prepare the battlefield for your bodies. Train yourselves for thrusting with the spear and striking with the sword. Keep your voices down, for it drives away the sluggishness!’’[129]
51 كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ بِإِسْنَادِهِ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ خُطَبِهِ يَقُولُ الرَّجُلُ جَاهَدْتُ وَ لَمْ يُجَاهِدْ إِنَّمَا الْجِهَادُ اجْتِنَابُ الْمَحَارِمِ وَ مُجَاهَدَةُ الْعَدُوِّ وَ قَدْ تُقَاتِلُ أَقْوَامٌ فَيُحِبُّونَ الْقِتَالَ لَا يُرِيدُونَ إِلَّا الذِّكْرَ وَ الْأَجْرَ وَ إِنَّ الرَّجُلَ لَيُقَاتِلُ بِطَبْعِهِ مِنَ الشَّجَاعَةِ فَيَحْمِي مَنْ يَعْرِفُ وَ مَنْ لَا يَعْرِفُ وَ يَجْبُنُ بِطَبِيعَتِهِ مِنَ الْجُبْنِ فَيُسَلِّمُ أَبَاهُ وَ أُمَّهُ إِلَى الْعَدُوِّ وَ إِنَّمَا الْمِثَالُ حَتْفٌ مِنَ الْحُتُوفِ وَ كُلُّ امْرِئٍ عَلَى مَا قَاتَلَ عَلَيْهِ وَ إِنَّ الْكَلْبَ لَيُقَاتِلُ دُونَ أَهْلِهِ.
(The book) ‘Kitab Al Garaat’ of Ibrahim Bin Muhammad Al Saqafi, by his chain from Ibn Nubata who said,
‘Amir Al-Momineen-asws said in one of his-asws sermons: ‘The man says, ‘I have fought (done Jihad)!’, and he has not done Jihad. Jihad is avoiding Prohibitions and fighting against the enemy. Some people may fight because they love combat, seeking only reputation and reward. A man may fight by nature with courage, protecting both those he knows and those he doesn’t. But he may also show cowardice by nature, surrendering his father and mother to the enemy. Indeed, the example of this is a swift death from harm. Every person fights for what they believe in, and even a dog will fight for its family!’’[130]
52 وَ عَنْ مَيْسَرَةَ قَالَ قَالَ عَلِيٌّ ع قَاتِلُوا أَهْلَ الشَّامِ مَعَ كُلِّ إِمَامٍ بَعْدِي.
And from Maysara who said,
Ali-asws said: ‘Fight the people of Syria with every Imam-asws after me-asws!’’[131]
53 مَجَالِسُ الشَّيْخِ، عَنِ الْمُفِيدِ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ جُمْهُورٍ عَنْ أَبِي بَكْرٍ الْمُفِيدِ الْجَرْجَرَائِيِّ عَنْ أَبِي الدُّنْيَا الْمُعَمَّرِ الْمَغْرِبِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْحَرْبُ خُدْعَةٌ.
(The book) ‘Majaalis’ of the Sheykh – From Al Mufeed, from Ibrahim Bin Al-Hassan Bin Jamhour, from Abu Bakr Al Mufeed Al Jurjaie, from Abu Al Dunya Al Muammar Al Magriby,
‘From Amir Al-Momineen-asws having said: ‘The war is a deception!’’[132]
54 الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعِلَّةُ فِي تَنَحِّي النَّبِيِّ ص عَنْ قُرَيْشٍ أَنَّ النَّبِيَّ ص كَانَ نَبِيَّ السَّيْفِ وَ الْقِتَالُ لَا يَكُونُ إِلَّا بِأَعْوَانٍ فَتَنَحَّى حَتَّى وَجَدَ أَعْوَاناً ثُمَّ غَزَاهُمْ.
(The book) ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim –
‘The reason for the Prophet-saww withdrawing from Qureysh was that the Prophet-saww was a Prophet-saww of the sword, and fighting cannot occur without support. So, he-saww withdrew until he-saww found supporters, and then he-saww fought them’’.[133]
باب 76 الأسلحة و أدوات الحرب
CHAPTER 76 – THE WEAPONS AND TOOLS OF WAR
الآيات الأعراف وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ
The Verses – (Surah) Al Araaf: and the clothing of piety, that is better [7:26].
النحل وَ سَرابِيلَ تَقِيكُمْ بَأْسَكُمْ
(Surah) Al Nahl: and garments to save you from your fighting [16:81].
الأنبياء وَ عَلَّمْناهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ فَهَلْ أَنْتُمْ شاكِرُونَ
(Surah) Al Anbiya: And We Taught him the making of coats of mail for you, in order for you to protect yourselves from your fighting. Will you then be grateful? [21:80].
سبأ وَ أَلَنَّا لَهُ الْحَدِيدَ أَنِ اعْمَلْ سابِغاتٍ وَ قَدِّرْ فِي السَّرْدِ
(Surah) Saba: And We Softened the iron for him [34:10] “Make armour and measure the rings appropriately, [34:11].
الحديد وَ أَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَ مَنافِعُ لِلنَّاسِ وَ لِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَ رُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ.
(Surah) Al Hadeed: And We Sent down the iron wherein is severe violence and benefits for the people, and for Allah to Know who helps Him and His Rasool in the secret. Surely Allah is Strong, Mighty [57:25].
باب 77 العهد و الأمان و شبهه
CHAPTER 77 – THE PACT, AND THE AMNESTY, AND ITS LIKE
الآيات البقرة وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا
The Verses – (Surah) Al Baqarah: and they fulfil their pacts when they are making a pact, [2:177].
النساء إِلَّا الَّذِينَ يَصِلُونَ إِلى قَوْمٍ بَيْنَكُمْ وَ بَيْنَهُمْ مِيثاقٌ أَوْ جاؤُكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقاتِلُوكُمْ أَوْ يُقاتِلُوا قَوْمَهُمْ وَ لَوْ شاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقاتِلُوكُمْ وَ أَلْقَوْا إِلَيْكُمُ السَّلَمَ فَما جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا
(Surah) Al Nisaa: Except those who are arriving to a group who, between you and them is a covenant, or they are coming to you with regret in their hearts that they (either have to) fight you or fight their people; and if Allah had so Desired, He would have Caused them to overcome upon you, and they would have fought you. But if they isolate from you and do not fight you, and cast the peace towards you, then Allah has not Made for you a way against them [4:90].
سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَنْ يَأْمَنُوكُمْ وَ يَأْمَنُوا قَوْمَهُمْ كُلَّما رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيها فَإِنْ لَمْ يَعْتَزِلُوكُمْ وَ يُلْقُوا إِلَيْكُمُ السَّلَمَ وَ يَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَ اقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَ أُولئِكُمْ جَعَلْنا لَكُمْ عَلَيْهِمْ سُلْطاناً مُبِيناً
You will be finding others wanting to be safe from you and be safe from their people. Every time they return to the strife, they go back into it. So if they do not hold back from you and cast the peace towards you, and they restrain their hands, seize them and kill them wherever you find them, and they, against them for you is a clear Authorisation [4:91].
المائدة يا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ
(Surah) Al Maidah: O you who believe! Fulfil the agreements [5:1].
الأنفال الَّذِينَ عاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ وَ هُمْ لا يَتَّقُونَ
(Surah) Al Anfaal: Those who made an agreement from them, then they were breaking their agreement every time and they were not fearing [8:56].
فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ
So if you overcome them during the war, then scatter them from behind, perhaps they would be mindful [8:57].
وَ إِمَّا تَخافَنَّ مِنْ قَوْمٍ خِيانَةً فَانْبِذْ إِلَيْهِمْ عَلى سَواءٍ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ
And if you fear treachery from a people, then discard (the agreement) to them upon equality, surely Allah does not Love the treacherous [8:58].
و قال تعالى وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها وَ تَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
And the Exalted Said: And if they incline towards peace, then incline to it and rely upon Allah; surely He is the Hearing, the Knowing [8:61].
و قال سبحانه وَ إِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلى قَوْمٍ بَيْنَكُمْ وَ بَيْنَهُمْ مِيثاقٌ
And the Glorious Said: and if they seek your help in the Religion, then the helping is (incumbent) upon you, except upon a people between you and them there is a covenant; [8:72].
التوبة بَراءَةٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى الَّذِينَ عاهَدْتُمْ مِنَ الْمُشْرِكِينَ
(Surah) Al Tawbah: (This is) a disavowing from Allah and His Rasool to those of the Polytheists you had a treaty with [9:1].
فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَ اعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَ أَنَّ اللَّهَ مُخْزِي الْكافِرِينَ
So wander in the land for four months and know that you cannot frustrate Allah and that Allah will Frustrate the Kafirs [9:2].
إلى قوله تعالى إِلَّا الَّذِينَ عاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئاً وَ لَمْ يُظاهِرُوا عَلَيْكُمْ أَحَداً فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلى مُدَّتِهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
Up to Words of the Exalted: Except those of the Polytheists you had a treaty with, then they did not break anything (from it) and did not back anyone against you, so complete their treaty to them up to their term; surely Allah Loves the pious [9:4].
إلى قوله سبحانه وَ إِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْلَمُونَ
Up to Words of the Glorious: And if one of the Polytheists seeks asylum from you, grant him asylum until he hears the Speech of Allah, then make him reach his safety. That is because they are a people who don’t know [9:6].
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِنْدَ اللَّهِ وَ عِنْدَ رَسُولِهِ إِلَّا الَّذِينَ عاهَدْتُمْ عِنْدَ الْمَسْجِدِ الْحَرامِ فَمَا اسْتَقامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
How can there be for the Polytheists an agreement with Allah and His Rasool, except for those with whom you made an agreement in the Sacred Masjid? So as long as they are straight with you, be straight with them; surely Allah Loves the pious [9:7].
كَيْفَ وَ إِنْ يَظْهَرُوا عَلَيْكُمْ لا يَرْقُبُوا فِيكُمْ إِلًّا وَ لا ذِمَّةً يُرْضُونَكُمْ بِأَفْواهِهِمْ وَ تَأْبى قُلُوبُهُمْ وَ أَكْثَرُهُمْ فاسِقُونَ
How (can it be)! And if they were to prevail upon you, they would neither have any regard for you only nor for any guarantee. They are pleasing you with their mouths and their hearts are refusing, and most of them are mischief-makers [9:8].
إلى قوله تعالى وَ إِنْ نَكَثُوا أَيْمانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَ طَعَنُوا فِي دِينِكُمْ فَقاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لا أَيْمانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ.
Up to Words of the Exalted: And if they break their oaths after their agreement and are taunting regarding your Religion, then fight the imams of Kufr – surely their oaths (mean) nothing perhaps they would desist [9:12].
1- ل، الخصال جَعْفَرُ بْنُ عَلِيٍّ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا فَشَتْ أَرْبَعَةٌ ظَهَرَتْ أَرْبَعَةٌ إِذَا فَشَا الزِّنَا ظَهَرَتِ الزَّلَازِلُ وَ إِذَا أُمْسِكَتِ الزَّكَاةُ هَلَكَتِ الْمَاشِيَةُ وَ إِذَا جَارَ الْحُكَّامُ فِي الْقَضَاءِ أُمْسِكَ الْقَطْرُ مِنَ السَّمَاءِ وَ إِذَا خُفِرَتِ الذِّمَّةُ نُصِرَ الْمُشْرِكُونَ عَلَى الْمُسْلِمِينَ.
(The book) ‘Al Khisaal’ – Ja’far Bin Ali, from his grandfather Al-Hassan Bin Ali Bin Al Mugheira, from Ali Bin Hassan, from his uncle Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws having said: ‘When four (matters) are widespread, four (matters) will appear. When the adultery is widespread the earthquakes will appear, and when the Zakat is withheld the livestock will be destroyed, and when the judges (rulers) are tyrannous in the judgments the drops from the sky will be withheld, and when the agreements will be broken the Polytheists will be victorious over the Muslims’’.[134]
2- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَجَدْتُ فِي كِتَابِ عَلِيٍّ ع إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي ظَهَرَتْ مَوْتَةُ الْفَجْأَةِ وَ إِذَا طُفِّفَتِ الْمَكَايِيلُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Malik Bin Atiyya, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘I-asws found in the book of Ali-asws: ‘When the adultery appears from after me-asws the sudden deaths will appear; and when the measures are underestimated Allah-azwj will Seize them with the years (of drought) and the deficiency.
وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَاتِهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلَّهَا وَ إِذَا جَارُوا فِي الْحُكْمِ تَعَاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوَانِ وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ
And when they prevent the Zakat the earth will prevent its Blessings, from the crops and the fruits and the minerals, all of them; and when they are tyrannous in the judgments they will assist each other upon the sin and the aggression; and when they break the pact Allah-azwj will Cause their enemies to prevail upon them!
وَ إِذَا قُطِعَتِ الْأَرْحَامُ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ وَ إِذَا لَمْ يَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ يَنْهَوْا عَنِ الْمُنْكَرِ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ ثُمَّ تَدْعُو خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.
And when the kinship is cut off the wealth is made to be in the hands of evil people; and when they do not instruct with the acts of kindness and do not forbid from the evil and do not follow the good people from People-asws of my-saww Household, Allah-azwj will Cause their evil ones to prevail upon them, then their good ones will supplicate but these will not be Answered for them’’.[135]
3- ع، علل الشرائع ما، الأمالي للشيخ الطوسي ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَتِ الْمِكْيَالُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَتَهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلَّهَا وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ
(The books) ‘Ilal Al Sharaie’, (and) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from Ibn Mahboub, from Ibn Atiyya, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘We-asws found in the book of Ali-asws having said: ‘Rasool-Allah-saww said: ‘When the adultery appears from after me-saww the sudden deaths will appear; and when the measures are underestimated Allah-azwj will Seize them with the years (of drought) and the deficiencies; and when the Zakat is prevented the earth will prevent its Blessings, from the crops and the fruits and the minerals, all of them; and when they are tyrannous in the judgments they will assist each other upon the injustice and the aggression!
وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قُطِعَتْ الْأَرْحَامِ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ وَ إِذَا لَمْ يَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ يَنْهَوْا عَنِ الْمُنْكَرِ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ فَتَدْعُو خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.
And when they break the pact Allah-azwj will Cause their enemies to prevail upon them; and when the kinships are cut off the wealth will be made to be in hands of the evil people; and when they do not instruct with the acts of kindness and do not forbid from the evil and do not follow the good people from People-asws of my-saww Household, Allah-azwj will Cause their evil ones to prevail upon them, so their good ones will supplicate but these will not be Answered for them’’.[136]
4- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَنْ عَبْدِ رَبِّهِ بْنِ نَافِعٍ عَنِ الْحُبَابِ بْنِ مُوسَى عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ وُلِدَ فِي الْإِسْلَامِ حُرّاً فَهُوَ عَرَبِيٌّ وَ مَنْ كَانَ لَهُ عَهْدٌ فَخُفِرَ فِي عَهْدِهِ فَهُوَ مَوْلَى رَسُولِ اللَّهِ ص وَ مَنْ دَخَلَ فِي الْإِسْلَامِ طَوْعاً فَهُوَ مُهَاجِرٌ.
(The book) ‘Ma’any Al Akhbar’ – Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Sahl, from Ibn Yazeed, from Abd Rabbih Bin Nafie, from Al Hubab Bin Musa,
‘From Abu Ja’far-asws having said: ‘One who is born in Al-Islam a free person, he is an Arabian, and one who had a pact for him so he breaks his pact, he is a slave of Rasool-Allah-saww, and one who enters Al Islam willingly, he is an emigrant’’.[137]
5- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع أَجَازَ أَمَانَ عَبْدِهِ لِأَهْلِ حِصْنٍ وَ قَالَ هُوَ مِنْ الْمُسْلِمِينَ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws had validated the amnesty (given by) his‑asws slave to people of the fortress, and said: ‘He is from the Muslims’’.[138]
6- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَطَبَ رَسُولُ اللَّهِ ص النَّاسَ بِمِنًى فِي حَجَّةِ الْوَدَاعِ فِي مَسْجِدِ الْخَيْفِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا ثُمَّ بَلَغَهَا إِلَى مَنْ لَمْ يَسْمَعْهَا
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Al Bazanty, from Hammad Bin Usman, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww addressed the people at Mina during the farewell Hajj in Masjid Al-Khief. He-saww praised Allah-azwj and lauded upon Him-azwj, then said: ‘May Allah-azwj Brighten the face of a servant who hears my-saww words so he retains these, then he delivers it to the one who had not heard it!
فَرُبَّ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَ رُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ
Sometimes a carrier, his understanding is other than his (recipient’s) understanding, and sometimes a carrier carries it to the one is more understanding than him!
ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ عَنْ وَرَائِهِمْ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ هُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ.
Three (matters), the heart of a Muslim person will not have ill-feeling upon these – the sincerity in the working for Allah-azwj, and the good advice to the leaders of the Muslims, and the sticking to their communities, for their supplications include those behind them. The Muslims are brethren. Their bloods are equal. Their protection extends to their lowest one. They are one hand against the ones apart from them’’.[139]
7- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ يُوسُفَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ آمَنَ رَجُلًا عَلَى دَمِهِ ثُمَّ قَتَلَهُ جَاءَ يَوْمَ الْقِيَامَةِ يَحْمِلُ لِوَاءَ الْغَدْرِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Waleed, from Al Saffar, from Ibn Hashim, from Yahya Bin Imran, from Yusuf, from Abdullah Bin Suleyman who said,
‘I heard Abu Ja’far-asws saying: ‘The one who grants amnesty to a man upon his blood, then kills him, will come on the Day of Qiyamah carrying the flag of betrayal’’.[140]
8- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اعْتَصِمُوا بِالذِّمَمِ فِي أَوْتَادِهَا.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Adhere with the agreements in their trusted ones’’.[141]
9- وَ مِنْهُ، فِي عَهْدِهِ ع لِلْأَشْتَرِ وَ لَا تَدْفَعَنَّ صُلْحاً دَعَاكَ إِلَيْهِ عَدُوُّكَ وَ لِلَّهِ فِيهِ رِضًا فَإِنَّ فِي الصُّلْحِ دَعَةً لِجُنُودِكَ وَ رَاحَةً مِنْ هُمُومِكَ وَ أَمْناً لِبِلَادِكَ وَ لَكِنَّ الْحَذَرَ كُلَّ الذر [الْحَذَرِ] مِنْ عَدُوِّكَ بَعْدَ صُلْحِهِ فَإِنَّ الْعَدُوَّ رُبَّمَا قَارَبَ لِيَتَغَفَّلَ فَخُذْ بِالْحَزْمِ وَ اتَّهِمْ فِي ذَلِكَ حُسْنَ الظَّنِّ
And from him-asws in his-asws pact to Al-Ashtar: ‘And do not reject a reconciliation your enemy calls you to wherein is Pleasure of Allah-azwj, for in the reconciliation is rest for your army and relief from your worries, and security for your country, but the caution of all cautions from your enemy after his reconciliation, for the enemy sometimes reconciles to take advantage of your inattentiveness, therefore take with the firmness and storm into that with good thoughts.
وَ إِنْ عَقَدْتَ بَيْنَكَ وَ بَيْنَ عَدُوٍّ لَكَ عُقْدَةً أَوْ أَلْبَسْتَهُ مِنْكَ ذِمَّةً فَحُطْ عَهْدَكَ بِالْوَفَاءِ وَ ارْعَ ذِمَّتَكَ بِالْأَمَانَةِ وَ اجْعَلْ نَفْسَكَ جُنَّةً دُونَ مَا أَعْطَيْتَ فَإِنَّهُ لَيْسَ مِنْ فَرَائِضِ اللَّهِ سُبْحَانَهُ شَيْءٌ النَّاسُ أَشَدُّ عَلَيْهِ اجْتِمَاعاً مَعَ تَفَرُّقِ أَهْوَائِهِمْ وَ تَشْتِيتِ آرَائِهِمْ مِنْ تَعْظِيمِ الْوَفَاءِ بِالْعُهُودِ
And if you tie (an agreement) between you and an enemy of yours a knot, or taken a responsibility from you, then fulfil your agreement with the loyalty, and take care of your responsibility with the entrustment, and make yourself to be a shield besides what you give, for there isn’t any Obligation of Allah-azwj the Glorious, anything the people are more intensely united upon, despite their separate desires and scattered views, than respect for the loyalty with the pact.
وَ قَدْ لَزِمَ ذَلِكَ الْمُشْرِكُونَ فِيمَا بَيْنَهُمْ دُونَ الْمُسْلِمِينَ لِمَا اسْتَوْبَلُوا مِنْ عَوَاقِبِ الْغَدْرِ فَلَا تَغْدِرَنَّ بِذِمَّتِكَ وَ لَا تَخِيسَنَّ بِعَهْدِكَ وَ لَا تَخْتِلَنَّ عَدُوَّكَ فَإِنَّهُ لَا يَجْتَرِئُ عَلَى اللَّهِ إِلَّا جَاهِلٌ شَقِيٌّ
And that was necessitated by the Polytheists regarding what was between them besides the Muslims, due to what they had acknowledged from the consequences of the betrayal, so do not be treacherous with your responsibilities, and do not underestimate your pact nor cheat your enemy for no one would be audacious upon Allah-azwj except the ignorant, wretched.
وَ قَدْ جَعَلَ اللَّهُ عَهْدَهُ وَ ذِمَّتَهُ أَمْناً أَفْضَاهُ بَيْنَ الْعِبَادِ بِرَحْمَتِهِ وَ حَرِيماً يَسْكُنُونَ إِلَى مَنَعَتِهِ وَ يَسْتَفِيضُونَ إِلَى جِوَارِهِ فَلَا إِدْغَالَ وَ لَا مُدَالَسَةَ وَ لَا خِدَاعَ فِيهِ
And Allah-azwj had Made His-azwj Pact and its responsibility as an entrustment to be fulfilled between the servants by His-azwj Mercy, and a sanctuary to dwell in to His-azwj Protection and moving to His-azwj vicinity, and there should neither be any defrauding nor any deceiving in it.
وَ لَا تَعْقِدْ عَقْداً تُجَوِّزُ فِيهِ الْعِلَلَ وَ لَا تُعَوِّلَنَّ عَلَى لَحْنِ قَوْلٍ بَعْدَ التَّأْكِيدِ وَ التَّوْثِقَةِ وَ لَا يَدْعُوَنَّكَ ضِيقُ أَمْرٍ لَزِمَكَ فِيهِ عَهْدُ اللَّهِ إِلَى طَلَبِ انْفِسَاخِهِ بِغَيْرِ الْحَقِّ فَإِنَّ صَبْرَكَ عَلَى ضِيقٍ تَرْجُو انْفِرَاجَهُ وَ فَضْلَ عَاقِبَتِهِ خَيْرٌ مِنْ غَدْرٍ تَخَافُ تَبِعَتَهُ وَ أَنْ تُحِيطَ بِكَ مِنَ اللَّهِ فِيهِ طِلْبَةٌ لَا تَسْتَقِيلُ فِيهَا دُنْيَاكَ وَ لَا آخِرَتَكَ
And do not tie any agreement allowing the reasons (different interpretations) in it, nor interpret upon the tone of the word after the conclusion and the affirmation, nor should the narrowness of the matter call you to necessitate a Pact of Allah-azwj in it, to seek spoiling it without right. If you are patient upon narrowness, wishing upon its relief, and grace of its consequent, it would be better than betrayal of a pursuance you fear, and there will be an encompassing with you a Demand from Allah-azwj regarding it, neither your world nor your Hereafter would be pleasant during it’’.[142]
10- كِتَابُ الْأَعْمَالِ الْمَانِعَةِ مِنَ الْجَنَّةِ، لِلشَّيْخِ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِ رُوِيَ عَنِ الْمُطَّلِبِ أَنَّ النَّبِيَّ ص قَالَ مَنْ قَتَلَ رَجُلًا مِنْ أَهْلِ الذِّمَّةِ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ الَّتِي تُوجَدُ رِيحُهَا مِنْ مَسِيرَةِ اثْنَيْ عَشَرَ عَاماً.
(The book) ‘Kitab Al Amaal Manie Min Al Jannah’ of the Sheykh Ja’far Bin Ahmad Al Qummi reporting from Al Muttalib,
‘The Prophet-saww said: ‘One who kills a man from the people under the responsibility (of a Muslim government), Allah-azwj will Prohibit the Paradise unto him, the aroma of which will be felt from a travel distance of twelve years’’.[143]
11- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: وَ الْجِهَادُ فَرْضٌ عَلَى جَمِيعِ الْمُسْلِمِينَ لِقَوْلِ اللَّهِ كُتِبَ عَلَيْكُمُ الْقِتالُ
(The book) ‘Da’aim Al Islam’ –
‘From Ali-asws, may the Salawaat of Allah-azwj be upon him-asws having said: ‘And the Jihaad is obligatory upon entirety of the Muslims as per Words of Allah-azwj: Fighting is Prescribed upon you, [2:216].
فَإِنْ قَامَتْ بِالْجِهَادِ طَائِفَةٌ مِنَ الْمُسْلِمِينَ وَسِعَ سَائِرَهُمُ التَّخَلُّفُ عَنْهُ مَا لَمْ يَحْتَجِ الَّذِينَ يَلُونَ الْجِهَادَ إِلَى الْمَدَدِ فَإِنِ احْتَاجُوا لَزِمَ الْجَمِيعَ أَنْ يُمِدُّوهُمْ حَتَّى يَكْتَفُوا قَالَ اللَّهُ عَزَّ وَ جَلَ وَ ما كانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً
If a group from the Muslims were to stand with the Jihaad, there is leeway for rest of them to stay behind from it for as long as those who are doing the Jihaad are not need to the support. If they are needy, it necessitates the entirety to support them until they are suffice. And it was not for the Momineen to go forth altogether [9:122].
وَ إِنْ دَهِمَ أَمْرٌ يُحْتَاجُ فِيهِ إِلَى جَمَاعَتِهِمْ نَفَرُوا كُلُّهُمْ قَالَ اللَّهُ عَزَّ وَ جَلَ انْفِرُوا خِفافاً وَ ثِقالًا وَ جاهِدُوا بِأَمْوالِكُمْ وَ أَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ.
And if a matter is needy to their community, they should all mobilise. Allah-azwj Mighty and Majestic: Advance lightly and heavily, and fight with your wealth and your selves in the Way of Allah [9:41]’’.[144]
12- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ انْفِرُوا خِفافاً وَ ثِقالًا شَبَاباً وَ شُيُوخاً.
And from Ja’far-asws Bin Muhammad-asws, may the Salawaat of Allah-azwj be upon him-asws, he‑asws said regarding Words of Allah-azwj: ‘Advance lightly and heavily [9:41] – youths and elderly’’.[145]
13- وَ عَنْهُ أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فِي التَّوْراةِ وَ الْإِنْجِيلِ وَ الْقُرْآنِ وَ مَنْ أَوْفى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بايَعْتُمْ بِهِ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ هَذَا لِكُلِّ مَنْ جَاهَدَ فِي سَبِيلِ اللَّهِ أَمْ لِقَوْمٍ دُونَ قَوْمٍ
And from him-asws, he-asws was asked about Words of Allah-azwj: Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, being a binding Promise upon Him in the Torah, and the Evangel and the Quran; and who would be more loyal with his promise than Allah? Therefore receive glad tidings with your sale, which you have sold for, and that, it is the mighty achievement [9:111]. This is for every fighter in the Way of Allah-azwj or for a group other than a group.
فَقَالَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِنَّهُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ عَلَى رَسُولِ اللَّهِ ص سَأَلَهُ بَعْضُ أَصْحَابِهِ عَنْ هَذَا فَلَمْ يُجِبْهُ فَأَنْزَلَ اللَّهُ عَلَيْهِ بِعَقِبِ ذَلِكَ التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِينَ
Abu Abdullah Ja’far-asws Bin Muhammad-asws said: ‘When this Verse was Revealed unto Rasool-Allah-saww, one of his-saww companions asked him-saww about this, but he-saww did not answer him. So Allah-azwj Revealed unto him-saww as a follow-up of that: The penitent, the worshippers, the praising ones, the wanderers, the Ruku performers, the Sajdah performers, the enjoiners of good and the forbidders from evil, the preservers of the Limits of Allah; and give glad tidings to the Momineen [9:112].
فَأَبَانَ اللَّهُ بِهَذَا صِفَةَ الْمُؤْمِنِينَ الَّذِينَ اشْتَرَى مِنْهُمْ أَمْوَالَهُمْ وَ أَنْفُسَهُمْ فَمَنْ أَرَادَ الْجَنَّةَ فَلْيُجَاهِدْ فِي سَبِيلِ اللَّهِ عَلَى هَذِهِ الشَّرَائِطِ وَ إِلَّا فَهُوَ فِي جُمْلَةٍ مَنْ قَالَ رَسُولُ اللَّهِ ص يَنْصُرُ اللَّهُ هَذَا الدِّينَ بِقَوْمٍ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ.
Thus, Allah-azwj Explained the description of the believers, those He-azwj has Bought from them their wealth and their souls. So the one who wants the Paradise, let him fight in the Way of Allah-azwj upon these stipulations or else he would be in the total of the ones Rasool-Allah-saww had said of: ‘Allah-azwj will Help this religion by a group of people, there will be no share for them in the Hereafter’’.[146]
14- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ سُئِلَ عَنِ الْأَعْرَابِ هَلْ عَلَيْهِمْ جِهَادٌ
And from him-asws, may the Salawaat of Allah-azwj be upon him-asws, he-asws was asked about the Bedouins, ‘Is Jihaad upon them?’
قَالَ لَا إِلَّا أَنْ يَنْزِلَ بِالْإِسْلَامِ أَمْرٌ وَ أَعُوذُ بِاللَّهِ أَنْ يَحْتَاجَ فِيهِ إِلَيْهِمْ
He-asws said: ‘No, except if a matter befalls with Al-Islam, and I-asws seek refuge with Allah-azwj from being needy to them!’
وَ قَالَ وَ لَيْسَ لَهُمْ مِنَ الْفَيْءِ شَيْءٌ مَا لَمْ يُجَاهِدُوا.
And he-asws said: ‘And there isn’t for them anything from the spoils of war for as long as they do not fight’’.[147]
15- وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ أَحَسَّ مِنْ نَفْسِهِ جُبْناً فَلَا يَغْزُ.
And from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws: ‘Rasool-Allah-saww said: ‘One who feels cowardice from himself should not (go to a) battle’’.[148]
16- قَالَ عَلِيٌّ ع وَ لَا يَحِلُّ لِلْجَبَانِ أَنْ يَغْزُوَ لِأَنَّهُ يَنْهَزِمُ سَرِيعاً وَ لَكِنْ لِيَنْظُرْ مَا كَانَ يُرِيدُ أَنْ يَغْزُوَ بِهِ فَلْيُجَهِّزْ بِهِ غَيْرَهُ فَإِنَّ لَهُ مِثْلَ أَجْرِهِ وَ لَا يُنْقَصُ مِنْ أَجْرِهِ شَيْءٌ.
Ali-asws said: ‘And it is not Permissible for the coward that he battles because he will flee quickly. But, he should look at what is wanted to battle with, so let him equip someone else with it. For him would be similar to his Reward and there will not be reducing of anything from his Reward’’.[149]
17- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: لَيْسَ عَلَى الْعَبِيدِ جِهَادٌ مَا اسْتُغْنِيَ عَنْهُمْ وَ لَا عَلَى النِّسَاءِ جِهَادٌ وَ لَا عَلَى مَنْ لَمْ يَبْلُغِ الْحُلُمَ.
And from him-asws, may the Salawaat of Allah-azwj be upon him-asws, he-asws said: ‘There isn’t Jihaad upon the slaves for as long as there is no need of them, nor is there Jihaad upon the women, nor upon the one has not yet attained adulthood’’.[150]
18- وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: إِذَا اجْتَمَعَ لِلْإِمَامِ عِدَّةُ أَهْلِ بَدْرٍ ثَلَاثُمِائَةٍ وَ ثَلَاثَةَ عَشَرَ وَجَبَ عَلَيْهِ الْقِيَامُ وَ التَّغْيِيرُ.
And from Abu Ja’far Muhammad-asws Bin Ali-asws, he-asws said: ‘When the number of the people of Badr, three hundred and thirteen were to gather to the Imam-asws, it would be obligatory upon him-asws to rise (against the evil ruler) and (bring about) the change’’.[151]
19- وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَنَّ رَسُولَ اللَّهِ ص قَالَ: كُلُّ نَعِيمٍ مَسْئُولٌ عَنْهُ الْعَبْدُ إِلَّا مَا كَانَ فِي سَبِيلِ اللَّهِ.
And we are reporting from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws, may the Salawaat of Allah-azwj be upon them-asws: ‘Rasool-Allah‑saww said: ‘Every bounty, the servant will be questioned about it, except what happened in the Way of Allah-azwj’’.[152]
20- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: أَصْلُ الْإِسْلَامِ الصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَةُ سَنَامِهِ الْجِهَادُ فِي سَبِيلِ اللَّهِ.
And from Ja’far-asws Bin Muhammad-asws, he-asws said: ‘The root of Al-Islam is the Salat, and its branch is the Zakat, the peak of its hump is the Jihaad in the Way of Allah-azwj’’.[153]
21- وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ: سَافِرُوا تَصِحُّوا وَ اغْزُوا تَغْنَمُوا وَ حُجُّوا تَسْتَغْنُوا.
And from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws: ‘Rasool-Allah-saww said: ‘Travel, you will be healthy, and do battle, you will gain, and perform Hajj, you will become rich’’.[154]
22- وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: لِلْإِيمَانِ أَرْبَعَةُ أَرْكَانٍ الصَّبْرُ وَ الْيَقِينُ وَ الْعَدْلُ وَ الْجِهَادُ.
And from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, he-asws said: ‘For the Eman there are four elements – the patience, and the conviction, and the justice, and the Jihaad’’.[155]
23- وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: جَاهِدُوا فِي سَبِيلِ اللَّهِ بِأَيْدِيكُمْ فَإِنْ لَمْ تَقْدِرُوا فَجَاهِدُوا بِأَلْسِنَتِكُمْ فَإِنْ لَمْ تَقْدِرُوا فَجَاهِدُوا بِقُلُوبِكُمْ.
And from him-asws, may the Salawaat of Allah-azwj be upon him-asws, he-asws said: ‘Fight in the Way of Allah-azwj with your hands. If you are not able, fight with your tongues. If you are not able, fight with your hearts!’’[156]
24- وَ عَنْهُ ع أَنَّهُ قَالَ: عَلَيْكُمْ بِالْجِهَادِ فِي سَبِيلِ اللَّهِ مَعَ كُلِّ إِمَامٍ عَدْلٍ فَإِنَّ الْجِهَادَ فِي سَبِيلِ اللَّهِ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ.
And from him-asws, he-asws said: ‘Upon you all is with the Jihaad in the Way of Allah-azwj with every just Imam-asws, for the Jihaad in the Way of Allah-azwj is a door from the doors of Paradise’’.[157]
25- وَ عَنْهُ أَنَّ رَسُولَ اللَّهِ ص قَالَ: حَمَلَةُ الْقُرْآنِ عُرَفَاءُ أَهْلِ الْجَنَّةِ وَ الْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ قُوَّادُهُمْ وَ الرُّسُلُ سَادَةُ أَهْلِ الْجَنَّةِ.
And from him-asws: ‘Rasool-Allah-saww said: ‘The bearers of the Quran are sergeants (commanders) of the people of Paradise, and the fighters in the Way of Allah-azwj and their leaders, and the Rasools-as are chiefs of the people of Paradise’’.[158]
26- وَ عَنْهُ أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَجْوَدُ النَّاسِ مَنْ جَادَ بِنَفْسِهِ فِي سَبِيلِ اللَّهِ وَ أَبْخَلُ النَّاسِ مَنْ بَخِلَ بِالسَّلَامِ.
And from him-asws: ‘Rasool-Allah-saww said: ‘The most generous of the people is one who is generous with himself in the Way of Allah-saww, and the stingiest of the people is the one stingy with the greeting’’.[159]
27- وَ عَنْهُ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَمَّا دَعَا مُوسَى وَ هَارُونُ رَبَّهُمَا قَالَ اللَّهُ قَدْ أَجَبْتُ دَعْوَتَكُمَا وَ مَنْ غَزَا فِي سَبِيلِي أَسْتَجِيبُ لَهُ كَمَا اسْتَجَبْتُ لَكُمَا إِلَى يَوْمِ الْقِيَامَةِ.
And from him-asws: ‘Rasool-Allah-saww said: ‘When Musa-as and Haroun-as supplicated to their-as Lord-azwj, Allah-azwj Said: “I-azwj have Answered both your-as supplications, and the one who battles in My-azwj Way, I-azwj shall Answer for him just as I-azwj have Answered for you-as both, up to the Day of Qiyamah!”’[160]
28- وَ عَنْهُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: مَنِ اغْتَابَ غَازِياً فِي سَبِيلِ اللَّهِ أَوْ آذَاهُ أَوْ خَلَفَهُ بِسُوءٍ فِي أَهْلِهِ نُصِبَ لَهُ يَوْمَ الْقِيَامَةِ عَلَمُ غَدْرٍ فَيَسْتَفْرِغُ حَسَنَاتِهِ ثُمَّ يُرْكَسُ فِي النَّارِ.
And from him-asws, from Rasool-Allah-saww, he-saww said: ‘One who backbites a fighter in the Way of Allah-azwj, or hurts him, or replaces him with evil in his family, a flag of betrayal will be installed for him on the Day of Qiyamah, so his good deeds will be voided, then he will be flung into the Hellfire!’’[161]
29- وَ عَنْهُ ع عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ قَطْرَةِ دَمٍ فِي سَبِيلِ اللَّهِ أَوْ قَطْرَةِ دَمْعٍ فِي جَوْفِ اللَّيْلِ مِنْ خَشْيَةِ اللَّهِ.
And from him-asws, from Rasool-Allah-azwj having said: ‘There is none from a drop more Beloved to Allah-azwj than a drop of blood in the Way of Allah-azwj, or a drop of tear in the middle of the night from fearing Allah-azwj’’.[162]
30- وَ عَنْهُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: فَوْقَ كُلِّ بِرٍّ بِرٌّ حَتَّى يُقْتَلَ الرَّجُلُ فِي سَبِيلِ اللَّهِ وَ فَوْقَ كُلِّ عُقُوقٍ عُقُوقٌ حَتَّى يَقْتُلَ الرَّجُلُ أَحَدَ وَالِدَيْهِ.
And from him-asws, from Rasool-Allah-saww, he-saww said: ‘Above every righteous act there is a righteous act until the man kills in the Way of Allah-azwj, and above every disloyalty there is a disloyalty until the man kills one of his parents’’.[163]
31- وَ عَنْهُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: كُلُّ مُؤْمِنٍ مِنْ أُمَّتِي صِدِّيقٌ وَ شَهِيدٌ وَ يُكَرِّمُ اللَّهُ بِهَذَا السَّيْفِ مَنْ شَاءَ مِنْ خَلْقِهِ
And from him-asws, from Rasool-Allah-saww, he-saww said: ‘Every believer from my-saww community is a truthful and a martyr, and Allah-azwj Honours with this sword one from His-azwj creatures He-azwj so Desires to!’
ثُمَّ تَلَا وَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ أُولئِكَ هُمُ الصِّدِّيقُونَ وَ الشُّهَداءُ عِنْدَ رَبِّهِمْ.
Then he-saww recited: And those who believe in Allah and His Rasool, they are the truthful and the martyrs in the Presence of their Lord. [57:19]’’.[164]
32- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: كُلُّ عَيْنٍ سَاهِرَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَ عُيُونٍ عَيْنٌ سَهِرَتْ فِي سَبِيلِ اللَّهِ وَ عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ وَ عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللَّهِ.
And from Ja’far-asws Bin Muhammad-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Every eye will hold vigil on the Day of Qiyamah except three – an eye which held a vigil in the Way of Allah-azwj, and an eye which was closed from Prohibitions of Allah-azwj, and an eye having cried from fearing Allah-azwj’’.[165]
33- وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوالِفِ قَالَ مَعَ النِّسَاءِ.
And from Abu Ja’far Muhammad-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon him‑asws, he-asws said: ‘Regarding Words of Allah-azwj Mighty and Majestic: They are pleased to be with those who stay behind, [9:87]. He-asws said: ‘(Staying back) with the women’’.[166]
34- وَ عَنْ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لِباسُ التَّقْوى قَالَ لِبَاسُ التَّقْوَى السِّلَاحُ فِي سَبِيلِ اللَّهِ.
And from Zayd son of Ali son of Ali-asws Bin Al-Husayn-asws, he said regarding Words of Allah-azwj Mighty and Majestic: and the clothing of piety, [7:26]. He-asws said: ‘The clothing of piety is the weapon in the Way of Allah-azwj’’.[167]
35- وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: أَوَّلُ مَنْ جَاهَدَ فِي سَبِيلِ اللَّهِ إِبْرَاهِيمُ ص أَغَارَتِ الرُّومُ عَلَى نَاحِيَةٍ فِيهَا لُوطٌ ع فَأَسَرُوهُ فَبَلَغَ ذَلِكَ إِبْرَاهِيمَ ص فَنَفَرَ فَاسْتَنْقَذَهُ مِنْ أَيْدِيهِمْ وَ هُوَ أَوَّلُ مَنْ عَمِلَ الرَّايَاتِ عَلَيْهِ أَفْضَلُ السَّلَامِ.
And from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, he-asws said: ‘The first one to fight in the Way of Allah-azwj was Ibrahim-as. The Romans raided upon an area wherein was Lut‑as. They captured him-as. That reached Ibrahim-as, so he-as mobilised and rescued him-as from their hands, and he-as is the first one to make the flags, upon him-as be the best of greetings’’.[168]
باب 78 الجهاد في الحرم و في الأشهر الحرم و معنى أشهر الحرم و أشهر السياحة
CHAPTER 78 – THE JIHAAD IN THE SANCTUARY AND IN THE SACRED MONTHS, AND MEANING OF THE SACRED MONTHS AND THE MONTHS OF WANDERING
الآيات البقرة وَ لا تُقاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرامِ حَتَّى يُقاتِلُوكُمْ فِيهِ فَإِنْ قاتَلُوكُمْ فَاقْتُلُوهُمْ كَذلِكَ جَزاءُ الْكافِرِينَ
The Verses – (Surah) Al Baqarah: and do not kill them at the Sacred Masjid until they fight you in it; so if they do fight you, then kill them. Like that is the recompense of the Kafirs [2:191].
فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
But if they discontinue (the Fitna), then surely Allah is Forgiving, Merciful [2:192].
و قال تعالى الشَّهْرُ الْحَرامُ بِالشَّهْرِ الْحَرامِ وَ الْحُرُماتُ قِصاصٌ فَمَنِ اعْتَدى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدى عَلَيْكُمْ وَ اتَّقُوا اللَّهَ وَ اعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
And the Exalted Said: The Sacred Month with the sacred Month and the Sacred things are (subject to) retaliation; So the one who assaults upon you, then assault upon him with the like of what he assaulted upon you; and fear Allah and know that Allah is with the fearing ones [2:194].
و قال تعالى يَسْئَلُونَكَ عَنِ الشَّهْرِ الْحَرامِ قِتالٍ فِيهِ قُلْ قِتالٌ فِيهِ كَبِيرٌ وَ صَدٌّ عَنْ سَبِيلِ اللَّهِ وَ كُفْرٌ بِهِ وَ الْمَسْجِدِ الْحَرامِ وَ إِخْراجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ
And the Exalted Said: They are asking you about the Sacred month, the fighting during it. Say: ‘The fighting during it is grievous, and blocking from the Way of Allah and Kufr in it and (blocking from) the Sacred Masjid, and expelling its inhabitants from it is more grievous in the Presence of Allah; [2:217].
المائدة يا أَيُّهَا الَّذِينَ آمَنُوا لا تُحِلُّوا شَعائِرَ اللَّهِ وَ لَا الشَّهْرَ الْحَرامَ وَ لَا الْهَدْيَ وَ لَا الْقَلائِدَ وَ لَا آمِّينَ الْبَيْتَ الْحَرامَ يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ وَ رِضْواناً وَ إِذا حَلَلْتُمْ فَاصْطادُوا وَ لا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرامِ أَنْ تَعْتَدُوا
(Surah) Al Maidah: O you who believe! Do not violate the rituals of Allah nor the Sacred Month, nor the offerings, nor the sacrificial animals, nor ones resorting to the Sacred House seeking the Grace from their Lord and Pleasure; and when you are free (from the Ihram), then (you can) hunt, and do not let not hatred of a people – due to their hindering you from the Sacred Masjid – make you exceed the limits [5:2].
و قال تعالى جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرامَ قِياماً لِلنَّاسِ وَ الشَّهْرَ الْحَرامَ
And the Exalted Said: Allah Made the Kabah, the Sacred House, as a Standard for the people, and (so is) the Sacred Months [5:97].
التوبة فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تابُوا وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Tawbah: So when the Sacred Months have passed, then kill the Polytheists wherever you find them, and take them as captives and sit waiting for them in every ambush. So if they repent and establish the Salat and give the Zakat, then free their way; surely Allah is Forgiving Merciful [9:5].
و قال تعالى إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ
And the Exalted Said: Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred. That is the upright Religion, therefore do not be unjust to yourselves regarding these [9:36].
إلى قوله تعالى إِنَّمَا النَّسِيءُ زِيادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عاماً وَ يُحَرِّمُونَهُ عاماً لِيُواطِؤُا عِدَّةَ ما حَرَّمَ اللَّهُ فَيُحِلُّوا ما حَرَّمَ اللَّهُ زُيِّنَ لَهُمْ سُوءُ أَعْمالِهِمْ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْكافِرِينَ.
Up to Words of the Exalted: But rather, the postponement (of the Sacred months) increases in the Kufr, whereby those who were committing Kufr strayed. They were violating it a year and sanctifying it a year, in order to adjust the number which Allah Forbade, so they could permit what Allah had Prohibited. The evil of their deeds was adorned for them, and Allah does not Guide the Kafir people [9:37].
1- ل، الخصال عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ ص قَالَ: إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ رَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَ شَعْبَانَ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ وَ الْمُحَرَّمُ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From Ibn Umar,
‘From the Prophet-saww having said: ‘Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred [9:36] – Rajab Muzar which is between Jumadi and Shaban, and Zul Qadah, and Zul Hijjah, and Al Muharram’ – the Hadeeth’’.[169]
2- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ
(The book) ‘Al Khisaal’ – Majaylawiya, from Ali, from his father, from Ibn Abu Umeyr raising it to,
‘Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth [9:36].
قَالَ الْمُحَرَّمُ وَ صَفَرٌ وَ رَبِيعٌ الْأَوَّلُ وَ رَبِيعٌ الْآخِرُ وَ جُمَادَى الْأُولَى وَ جُمَادَى الْآخِرَةُ وَ رَجَبٌ وَ شَعْبَانُ وَ شَهْرُ رَمَضَانَ وَ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ مِنْهَا أَرْبَعَةٌ حُرُمٌ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ.
He-asws said: ‘Al-Muharram, and Safar, and Rabbi Al-Awwal, and Rabbi Al-Aakher, and Jumadi Al-Awwal, and Jumadi Al-Aakher, and Rajab, and Shaban, and month of Ramazan, and Shawwal, and Zul Qadah, and Zul Hijjah. From these four are Sacred – twenty (days) from Zil Hijjah, and Al-Muharram, and Safar, and month of Rabbi Al-Awwal, and ten (days) from the month of Rabbi Al-Aakher’’.[170]
3- فس، تفسير القمي الْأَشْهُرُ الْحُرُمُ رَجَبٌ مُفْرَدٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ وَ الْمُحَرَّمُ مُتَّصِلَةً حَرَّمَ اللَّهُ فِيهَا الْقِتَالَ وَ يُضَاعِفُ فِيهَا الذُّنُوبَ وَ كَذَلِكَ الْحَسَنَاتُ
Tafseer Al Qummi –
‘The four Sacred months are – Rajab Mufrad, and Zul Qadah, and Zul Hijjah, and Al-Muharram which are consecutive. Allah-azwj has Prohibited the killing during these and the sins are doubled (in Punishment) in these, and like that are the good deeds.
وَ أَشْهُرُ السِّيَاحَةِ مَعْرُوفَةٌ وَ هِيَ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ وَ هِيَ الَّتِي أَجَّلَ اللَّهُ فِيهَا الْمُشْرِكِينَ فِي قَوْلِهِ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ
And the months of wandering (9:2) are well-known, and these are twenty (days) of Zil Hijjah, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten (days) of Rabbi Al-Aakher, and these are which Allah-azwj had Permitted the Polytheists during these, in His-azwj Words: So wander in the land for four months and know that you cannot frustrate Allah and that Allah will Frustrate the Kafirs [9:2].
وَ أَشْهُرُ الْحَجِّ مَعْرُوفَةٌ وَ هِيَ شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ.
And the months of Hajj are well-known, and these are Shawwal, and Zul Qadah, and Zul Hijjah’’.[171]
4- شي، تفسير العياشي عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ قَالَ: سَأَلْتُهُ عَنِ الْمُشْرِكِينَ أَ يَبْتَدِئُ بِهِمُ الْمُسْلِمُونَ بِالْقِتَالِ فِي الشَّهْرِ الْحَرَامِ
Tafseer Al Ayyashi – From Al A’ala Bin Al Fuzeyl who said,
‘I asked him-asws about the Polytheists, ‘Should the Muslims begin the fighting with them during the Sacred months?’
فَقَالَ إِذَا كَانَ الْمُشْرِكُونَ ابْتَدَءُوهُمْ بِاسْتِحْلَالِهِمْ وَ رَأَى الْمُسْلِمُونَ أَنَّهُمْ يَظْهَرُونَ عَلَيْهِمْ فِيهِ وَ ذَلِكَ قَوْلُهُ الشَّهْرُ الْحَرامُ بِالشَّهْرِ الْحَرامِ وَ الْحُرُماتُ قِصاصٌ.
He-asws said: ‘When the Polytheists have been beginning with their weapons and the Muslims see that they are prevailing upon them during it, and that is His-azwj Word: The Sacred Month with the sacred Month and the Sacred things are (subject to) retaliation; [2:194].[172]
5- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ قَالَ عِشْرُونَ مِنْ ذِي الْحِجَّةِ وَ الْمُحَرَّمُ وَ صَفَرٌ وَ شَهْرُ رَبِيعٍ الْأَوَّلِ وَ عَشْرٌ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ.
Tafseer Al Ayyashi – From Zurarah and Humran and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws about His-azwj Words: So wander in the land for four months [9:2]. He-asws said: ‘Twenty (days) from Zil Hijjah, and Al-Muharram, and Safar, and the month of Rabbi Al-Awwal, and ten from the month of Rabbi Al-Aakher’’.[173]
6- شي، تفسير العياشي عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ مُحَمَّداً ص بِخَمْسَةِ أَسْيَافٍ
Tafseer Al Ayyashi –
‘From Ja’far-asws Bin Muhammad-asws, from Abu Ja’far-asws: ‘Allah-azwj Blessed and Exalted Sent Muhammad-saww with five swords.
فَسَيْفٌ عَلَى مُشْرِكِي الْعَرَبِ قَالَ اللَّهُ جَلَّ وَجْهُهُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تابُوا يَعْنِي فَإِنْ آمَنُوا فَإِخْوانُكُمْ فِي الدِّينِ لَا يُقْبَلُ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ لَا يُسْبَى لَهُمْ ذُرِّيَّةٌ وَ مَا لَهُمْ فَيْءٌ.
A sword against the Arab Polytheists. Allah-azwj, Majestic is His-azwj Face, Said: So when the Sacred Months have passed, then kill the Polytheists wherever you find them, and take them as captives and sit waiting for them in every ambush. So if they repent [9:5] – meaning if they believe, so they are your brothers in the religion. Nothing will be Accepted from them except the killing or entering into Al Islam, and no of theirs will be captured and there are no spoils of war for them’’.[174]
7- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ قَالَ هِيَ يَوْمُ النَّحْرِ إِلَى عَشْرٍ مَضَيْنَ مِنْ شَهْرِ رَبِيعٍ الْآخِرِ.
Tafseer Al Ayyashi – From Zurarah,
‘From Abu Ja’far-asws regarding Words of Allah-azwj: So when the Sacred Months have passed, then kill the Polytheists wherever you find them [9:5]. He-asws said: ‘This is the day of sacrifice up to ten (days) passed from the month of Rabbi Al-Aakher’’.[175]
8- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُنْتُ عِنْدَهُ قَاعِداً خَلْفَ الْمَقَامِ وَ هُوَ مُحْتَبٍ مُسْتَقْبِلَ الْقِبْلَةِ فَقَالَ النَّظَرُ إِلَيْهَا عِبَادَةٌ وَ مَا خَلَقَ اللَّهُ بُقْعَةً مِنَ الْأَرْضِ أَحَبَّ إِلَيْهِ مِنْهَا
(The book) ‘Tafseer Al Ayyashi’ – From Zurarah,
‘Abu Ja’far-asws, he (the narrator) said, ‘I was seated in his-asws presence behind Al-Maqam (of Ibrahim-as) and he-asws was seated in a resting position facing the Qiblah. He-asws said: ‘The looking at it is an act of worship, and Allah-azwj has not Created any spot from the earth more beloved to Him-azwj than it!’
ثُمَّ أَهْوَى بِيَدِهِ إِلَى الْكَعْبَةِ وَ لَا أَكْرَمَ عَلَيْهِ مِنْهَا لَهَا حَرَّمَ اللَّهُ الْأَشْهُرَ الْحُرُمَ فِي كِتَابِهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ ثَلَاثَةُ أَشْهُرٍ مُتَوَالِيَةٌ وَ شَهْرٌ مُفْرَدٌ لِلْعُمْرَةِ
Then he-asws gestured with his-asws hand towards the Kaaba: ‘Nor anything more prestigious to Him-azwj than it! For it Allah-azwj has Sanctified the months in His-azwj Book: the day He Created the skies and the earth [9:36] – three consecutive months, and an individual month for the Umrah’.
قَالَ أَبُو عَبْدِ اللَّهِ ع شَوَّالٌ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ وَ رَجَبٌ.
Abu Abdullah-asws said: ‘Shawwal, and Zul Qadah, and Zul Hijjah and Rajab’’.[176]
باب 79كيفية قسمة الغنائم و حكم أموال المشركين و المخالفين و النواصب
CHAPTER 79 – METHOD OF DISTRIBUTION OF THE SPOILS OF WAR, AND RULING OF WEALTH OF THE POLYTHEISTS AND THE ADVERSARIES AND THE HOSTILE ONES (NASIBIS)
الآيات الأنفال وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ الآية
The Verses – (Surah) Al Anfaal: And know that whatever booty you gain from anything, so a fifth of it is for Allah [8:41] – the Verse.
و قال تعالى فَكُلُوا مِمَّا غَنِمْتُمْ حَلالًا طَيِّباً وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ.
And the Exalted Said: Therefore eat from whatever booty you attain, Permissible, good, and fear Allah, surely Allah is Forgiving, Merciful [8:69].
1- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَجْعَلُ لِلْفَارِسِ ثَلَاثَةَ أَسْهُمٍ وَ لِلرَّاجِلِ سَهْماً.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww had made three portions for the cavalry, and one portion for the infantry’’.[177]
2- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: سُئِلَ رَسُولُ اللَّهِ ص عَمَّنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً مَا هُوَ
(The book) ‘Qurb Al Isnaad’ – By this chain,
‘He-asws said: ‘Rasool-Allah-saww was asked about the one who innovates an innovation, or shelters an innovator, ‘What is he?’
فَقَالَ مَنِ ابْتَدَعَ بِدْعَةً فِي الْإِسْلَامِ أَوْ مَثَلَ بِغَيْرِ حَدٍّ أَوْ مَنِ انْتَهَبَ نُهْبَةً يَرْفَعُ الْمُسْلِمُونَ إِلَيْهَا أَبْصَارَهُمْ أَوْ تَدْفَعُ عَنْ صَاحِبِ الْحَدَثِ أَوْ يَنْصُرُهُ أَوْ يُعِينُهُ.
He-saww said: ‘One who innovates an innovation in Al-Islam, or punishes with other than a legal punishment, or one who plunders a loot, the Muslims look their gazes towards it, or defends an innovator, or helps him, or assists him’’.[178]
3- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: إِذَا وُلِدَ الْمَوْلُودُ فِي أَرْضِ الْحَرْبِ أُسْهِمَ لَهُ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws, from Ali-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘When a child is newly born in the land of war, there is a portion for him (from the spoils of war)’’.[179]
4- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: كَسَا عَلِيٌّ ع النَّاسَ بِالْكُوفَةِ فَكَانَ فِي الْكِسْوَةِ بُرْنُسُ خَزٍّ فَسَأَلَهُ إِيَّاهُ الْحَسَنُ فَأَبَى أَنْ يُعْطِيَهُ إِيَّاهُ وَ أَسْهَمَ عَلَيْهِ بَيْنَ الْمُسْلِمِينَ فَصَارَ لِفَتًى مِنْ هَمْدَانَ فَانْقَلَبَ بِهِ الْهَمْدَانِيُّ فَقِيلَ لَهُ إِنَّ حَسَناً كَانَ سَأَلَهُ أَبَاهُ فَمَنَعَهُ إِيَّاهُ فَأَرْسَلَ بِهِ الْهَمْدَانِيُّ إِلَى الْحَسَنِ ع فَقَبِلَهُ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘It is narrated that Ali-asws distributed clothing among the people of Kufa, and among the garments was a luxurious cloak made of fine fabric. Al-Hasan-asws asked him-asws for it, but he-asws refused to give it to him-asws and instead included it in the distribution among the Muslims. It ended up belonging to a young man from the tribe of Hamadan. When the Hamdani took it, he was told that Al-Hasan-asws had requested it from his-asws father but was denied. So the Hamdani sent the cloak to Hasan‑asws), and he-asws accepted it’’.[180]
5- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ وَ سَعْدٍ مَعاً عَنِ ابْنِ عِيسَى وَ الْبَرْقِيِّ مَعاً عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ ابْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أُعْطِيتُ خَمْساً لَمْ يُعْطَهَا أَحَدٌ قَبْلِي جُعِلَتْ لِيَ الْأَرْضُ مَسْجِداً وَ طَهُوراً وَ نُصِرْتُ بِالرُّعْبِ وَ أُحِلَّ لِيَ الْمَغْنَمُ وَ أُعْطِيتُ جَوَامِعَ الْكَلِمِ وَ أُعْطِيتُ الشَّفَاعَةَ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar and Sa’ad, both together from Ibn Isa and Al Barqy, both together from Muhammad Al Barqy, from Muhammad Bin Sinan, from Abu Al Jaroud, from Ibn Jubeyr, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘I-saww have been Given five (things), no one before me-saww had been Given. The (whole) earth has been Made a Masjid (prostration place) for me-saww and a cleansing agent, and I-saww have been Helped with the awe, and the spoils of war are Permissible for me-saww, and I-saww have been Given the comprehensive speech, and I-saww have been Given the intercession’’.[181]
أقول: قد مضى مثله بأسانيد في كتاب النبوة و غيره.
I say, ‘Similar to it has passed with chains of attribution in the Book of Prophet-hood and others’.
6- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ فِي الْغَنِيمَةِ يُخْرَجُ مِنْهَا الْخُمُسُ وَ يُقْسَمُ مَا بَقِيَ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَ وَلِيَ ذَلِكَ وَ إِنَّمَا الْفَيْءُ وَ الْأَنْفَالُ فَهُوَ خَالِصٌ لِرَسُولِ اللَّهِ ص.
Tafseer Al Ayyashi – From Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying regarding the spoils of war: ‘The fifth would be extracted from it and whatever remains would be distributed between the ones who had fought, and the one in charge of that, and rather the ‘Fey’ and the ‘Anfaal’, it is purely for Rasool-Allah-saww’’.[182]
7- شي، تفسير العياشي عَنِ ابْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُخْرَجُ خُمُسُ الْغَنِيمَةِ ثُمَّ يُقْسَمُ أَرْبَعَةَ أَخْمَاسٍ عَلَى مَنْ قَاتَلَ عَلَى ذَلِكَ أَوْ وَلِيَهُ.
Tafseer Al Ayyashi – From Ibn Al Tayyar,
‘From Abu Abdullah-asws having said: ‘A fifth of the spoils of war would be extracted, and four-fifth would be distributed upon the ones who had fought upon that, or in charge of it’’.[183]
8- سر، السرائر مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خُذْ مَالَ النَّاصِبِ حَيْثُ وَجَدْتَ وَ ابْعَثْ إِلَيْنَا بِالْخُمُسِ.
(The book) ‘Al Saraair’ – Muhammad Bin Ali Bin Mahboub, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Al Moalla Bin Khuneys,
‘From Abu Abdullah-asws having said: ‘Take the wealth of the Nasibis (hostile ones) wherever found, and send the fifth (Khums) to us-asws’’.[184]
9- سر، السرائر مُحَمَّدُ بْنُ عَلِيٍّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خُذْ مَالَ النَّاصِبِ حَيْثُ مَا وَجَدْتَهُ وَ ادْفَعْ إِلَيْنَا الْخُمُسَ.
(The book) ‘Al Saraair’ – Muhammad Bin Ali, from Ahmad Bin Al-Hassan, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari,
‘Seize the wealth of the Nasibis (hostile ones when in war) wherever you find it, and send the fifth (Khums) to us-asws’’.[185]
قال محمد بن إدريس الناصب المعنى في هذين الخبرين أهل الحرب لأنهم ينصبون الحرب للمسلمين و إلا فلا يجوز أخذ مال مسلم و لا ذمي على وجه من الوجوه.
Muhammad Ibn Idrees said: ‘The meaning of ‘Nasibi’ in these two reports refers to the people of war because they wage war against the Muslims. Otherwise, it is not permissible to take the wealth of a Muslim or a Zimmi in any way’.
10- وَ مُحَمَّدُ بْنُ جَرِيرٍ الطَّبَرِيُّ غَيْرُ التَّارِيخِيِّ قَالَ: لَمَّا وَرَدَ سَبْيُ الْفُرْسِ إِلَى الْمَدِينَةِ أَرَادَ عُمَرُ بْنُ الْخَطَّابِ بَيْعَ النِّسَاءِ وَ أَنْ يَجْعَلَ الرِّجَالَ عَبِيداً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ رَسُولَ اللَّهِ ص قَالَ أَكْرِمُوا كَرِيمَ كُلِّ قَوْمٍ
And Muhammad Bin Jareer Al Tabari, other than the historian, said,
‘When the captives of Persian arrived to Al-Medina, Umar Bin Al-Khattab wanted to sell the women and to make the men as slaves. Amir Al-Momineen-asws said to him: ‘Rasool-Allah-saww said: ‘Honour the honourable ones of every people!’’
فَقَالَ عُمَرُ قَدْ سَمِعْتُهُ يَقُولُ إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ وَ إِنْ خَالَفَكُمْ
Umar said, ‘I heard him-saww saying: ‘Whenever an honourable on of a people comes to you, then honour him, and even if he opposes you!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هَؤُلَاءِ قَوْمٌ قَدْ أَلْقَوْا إِلَيْكُمُ السَّلَمَ وَ رَغِبُوا فِي الْإِسْلَامِ وَ لَا بُدَّ مِنْ أَنْ يَكُونَ لِي مِنْهُمْ ذُرِّيَّةٌ وَ أَنَا أُشْهِدُ اللَّهَ وَ أُشْهِدُكُمْ أَنِّي قَدْ أَعْتَقْتُ نَصِيبِي مِنْهُمْ لِوَجْهِ اللَّهِ تَعَالَى
Amir Al-Momineen-asws said: ‘They are a people who have cast the peace to you and they are desirous regarding Al-Islam, and there is no escape from there being offspring of theirs for me-asws, and I-asws keep Allah-azwj as Witness and I-asws keep all of you as witnesses that I-asws have hereby liberated my-asws share from them for the Face of Allah-azwj the Exalted’.
فَقَالَ جَمِيعُ بَنِي هَاشِمٍ قَدْ وَهَبْنَا حَقَّنَا أَيْضاً لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ
The entirety of the clan of Hashim-as said, ‘We hereby gift our rights as well to you-asws, O Amir Al-Momineen-asws!’
فَقَالَ اللَّهُمَّ اشْهَدْ أَنِّي قَدْ أَعْتَقْتُ مَا وَهَبُونِي لِوَجْهِ اللَّهِ
He-asws said: ‘O Allah-azwj! I-asws testify that I-asws have liberated what they have gifted me-asws, for the Face of Allah-azwj!’
فَقَالَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ قَدْ وَهَبْنَا حَقَّنَا لَكَ يَا أَخَا رَسُولِ اللَّهِ ص
The Emigrants and the Helpers said, ‘We hereby gift our rights to you-asws, O brother-asws of Rasool-Allah-saww!’
فَقَالَ اللَّهُمَّ اشْهَدْ أَنَّهُمْ قَدْ وَهَبُوا لِي حَقَّهُمْ وَ قَبِلْتُهُ وَ اشْهَدْ أَنِّي قَدْ أَعْتَقْتُهُمْ لِوَجْهِكَ
He-asws said: ‘O Allah-azwj! Be Witness they have gifted their rights to me-asws, and I-asws have accepted it, and Be Witness I-asws have hereby liberated them for Your-azwj Sake!’
فَقَالَ عُمَرُ لِمَ نَقَضْتَ عَلَيَّ عَزْمِي فِي الْأَعَاجِمِ وَ مَا الَّذِي رَغِبَكَ عَنْ رَأْيِي فِيهِمْ
Umar said, ‘Why did you-asws break my determination upon me regarding the non-Arabs, and what is that which turned you away from my view regarding them?’
فَأَعَادَ عَلَيْهِ مَا قَالَ رَسُولُ اللَّهِ ص فِي إِكْرَامِ الْكُرَمَاءِ فَقَالَ عُمَرُ قَدْ وَهَبْتُ لِلَّهِ وَ لَكَ يَا أَبَا الْحَسَنِ مَا يَخُصُّنِي وَ سَائِرَ مَا لَمْ يُوهَبْ لَكَ
He-asws repeated to him what Rasool-Allah-saww had said regarding honouring the honourable ones. Umar said, ‘I hereby gift for Allah-azwj and to you-asws, O Abu Al-Hassan-asws, whatever is especially for me, and rest of what has not been gifted to you-asws (yet)!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُمَّ اشْهَدْ عَلَى مَا قَالَهُ وَ عَلَى عِتْقِي إِيَّاهُمْ
Amir Al-Momineen-asws said: ‘O Allah-azwj! Be Witness upon what he has said, and upon my-asws having liberated them!’
فَرَغِبَ جَمَاعَةٌ مِنْ قُرَيْشٍ فِي أَنْ يَسْتَنْكِحُوا النِّسَاءَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هَؤُلَاءِ لَا يُكْرَهْنَ عَلَى ذَلِكَ وَ لَكِنْ يُخَيَّرْنَ وَ مَا اخْتَرْنَهُ عُمِلَ بِهِ
A group of Qureysh desired in marrying the women. Amir Al-Momineen-asws said: ‘They will not be coerced upon that, but they can choose, and whatever the choice it will be worked with!’
فَأَشَارَ جَمَاعَةٌ إِلَى شَهْرَبَانُوَيْهِ بِنْتِ كِسْرَى فَخُيِّرَتْ وَ خُوطِبَتْ مِنْ وَرَاءِ الْحِجَابِ وَ الْجَمْعُ حُضُورٌ فَقِيلَ لَهَا مَنْ تَخْتَارِينَ مِنْ خُطَّابِكِ وَ هَلْ أَنْتِ تُرِيدِينَ بَعْلًا
A group indicated towards (lady) Shehrbanuwayh-as daughter of Chosroe. She-as was addressed from behind the veil, and the gathering was present. It was said to her-as, ‘Whom do you-as choose from your-as proposers, and do you-as want a husband?’
فَسَكَتَتْ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَدْ أَرَادَتْ وَ بَقِيَ الِاخْتِيَارُ
She-as was silent. Amir Al-Momineen-asws said: ‘She-as has intended, and the choice remains’
فَقَالَ عُمَرُ وَ مَا عِلْمُكَ بِإِرَادَتِهَا الْبَعْلَ
Umar said, ‘And what makes you-asws know of her-as intending the husband?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا أَتَتْهُ كَرِيمَةُ قَوْمٍ لَا وَلِيَّ لَهَا وَ قَدْ خُطِبَتْ يَأْمُرُ أَنْ يُقَالَ لَهَا أَنْتِ رَاضِيَةٌ بِالْبَعْلِ فَإِنِ اسْتَحْيَتْ وَ سَكَتَتْ جُعِلَتْ إِذْنَهَا صُمَاتُهَا وَ أَمَرَ بِتَزْوِيجِهَا وَ إِنْ قَالَتْ لَا لَمْ تُكْرَهْ عَلَى مَا تَخْتَارُهُ وَ إِنَّ شَهْرَبَانُوَيْهِ أُرِيَتِ الْخُطَّابَ
Amir Al-Momineen-asws said: ‘Rasool-Allah-saww, was such when an honourable woman of a people came to him-saww having not guardian for her, and she had been proposed for, he-saww instructed that it be said to her, ‘Do you agree with (having a) husband?’ If she was embarrassed and remained silent, her silence was made to be her permission, and he-saww instructed with her being married, and if she said, ‘No’, she was not coerced upon what she chose, and Shehrbanuwayh-as should be shown the suitors’.
فَأَوْمَأَتْ بِيَدِهَا وَ اخْتَارَتِ الْحُسَيْنَ بْنَ عَلِيٍّ ع فَأُعِيدَ الْقَوْلُ عَلَيْهَا فِي التَّخْيِيرِ فَأَشَارَتْ بِيَدِهَا وَ قَالَتْ بِلُغَتِهَا هَذَا إِنْ كُنْتُ مُخَيَّرَةً وَ جَعَلَتْ أَمِيرَ الْمُؤْمِنِينَ وَلِيَّهَا وَ تَكَلَّمَ حُذَيْفَةُ بِالْخِطْبَةِ
She-as gestured by her-as hand and chose Al-Husayn Bin Ali-asws. The word was repeated to her-as regarding the choice. She-as indicated by her-as hand and said in her-as language, ‘This one, if I-as had the choice!’, and she-as made Amir Al-Momineen-asws as her-as guardian, and Huzeyfa spoke with the proposal.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا اسْمُكِ
Amir Al-Momineen-asws said: ‘What is your-as name?’
فَقَالَتْ شَاهْزَنَانُ بِنْتُ كِسْرَى
She-as said: ‘Shahzanan daughter of Chosroe!’
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَنْتِ شَهْرَبَانُوَيْهِ وَ أُخْتُكِ مُرْوَارِيدُ بِنْتُ كِسْرَى
Amir Al-Momineen-asws said: ‘You-as are Shehrbanuwayh, and your-as sister is Murwareyd daughter of Chosroe’.
قَالَتْ آريه.
She-as said: ‘Areyh (yes)’’.[186]
باب 80 فضل إعانة المجاهدين و ذم إيذائهم
CHAPTER 80 – MERIT OF SUPPORTING THE FIGHTERS AND CONDEMNATION OF HARMING THEM
1- م، تفسير الإمام عليه السلام سُئِلَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع عَنِ النَّفَقَةِ فِي الْجِهَادِ إِذَا لَزِمَ أَوِ اسْتُحِبَّ فَقَالَ أَمَّا إِذَا لَزِمَ الْجِهَادُ بِأَنْ لَا يَكُونَ بِإِزَاءِ الْكَافِرِينَ مَنْ يَنُوبُ عَنْ سَائِرِ الْمُسْلِمِينَ فَالنَّفَقَةُ هُنَاكَ الدِّرْهَمُ بِسَبْعِمِائَةِ أَلْفٍ
Tafseer of the Imam Hassan Al-Askari-asws, may the greeting be upon him-asws – ‘Amir Al-Momineen-asws was asked about the spending in the Jihaad when it is either necessary or recommended. He-asws said: ‘As for when the Jihaad is necessitated and there do not happen to be, to confront the Kafirs, the one who represent on behalf of the rest of the Muslims (sufficient fighters), so the spending over here, the Dirham (equates to) seven hundred thousand.
فَأَمَّا الْمُسْتَحَبُّ الَّذِي هُوَ قَصَدَ الرَّجُلُ وَ قَدْ نَابَ عَلَيْهِ مِنْ سَبْعَةٍ وَ اسْتَغْنَى عَنْهُ فَالدِّرْهَمُ بِسَبْعِمِائَةِ حَسَنَةٍ كُلُّ حَسَنَةٍ خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا مِائَةُ أَلْفِ مَرَّةٍ.
And as for the recommended, it is that which the man aims for, and there has been represented on his behalf the ones who preceded him, and there is no need for him (to fight), so the Dirham (spent) would be with seven hundred good Rewards, each Reward being better than the world and whatever is in it, by one hundred thousand times’’.[187]
2- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اغْتَابَ غَازِياً أَوْ آذَاهُ أَوْ خَلَفَهُ فِي أَهْلِهِ بِخِلَافَةِ سَوْءٍ نُصِبَ لَهُ يَوْمَ الْقِيَامَةِ عَلَمٌ فَيَسْتَفْرِغُ بِحَسَنَاتِهِ وَ يُرْكَسُ فِي النَّارِ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Backbiting a fighter or hurting him or replacing him in his family with an evil replacement, a flag will be set up for him on the Day of Qiyamah, so his good deeds will be voided and he will be flung into the Hellfire’’.[188]
باب 81 أحكام الأرضين
CHAPTER 81 – RULING OF THE LANDS
1- شي، تفسير العياشي عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ قَالَ فَمَا كَانَ لِلَّهِ فَهُوَ لِرَسُولِهِ وَ مَا كَانَ لِرَسُولِ اللَّهِ فَهُوَ لِلْإِمَامِ بَعْدَ رَسُولِ اللَّهِ ص.
Tafseer Al Ayyashi – From Ammar Al Sabaty who said,
‘I heard Abu Abdullah-asws saying: ‘Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, [7:128]. He-asws said: ‘Whatever was for Allah‑azwj, it is for His-azwj Rasool-saww, and whatever was for Rasool-Allah-saww, it is for the Imam‑asws after Rasool-Allah-saww’’.[189]
2- شي، تفسير العياشي عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَجَدْنَا فِي كِتَابِ عَلِيٍّ ع إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ وَ أَنَا وَ أَهْلُ بَيْتِيَ الَّذِينَ أَوْرَثَنَا اللَّهُ الْأَرْضَ وَ نَحْنُ الْمُتَّقُونَ وَ الْأَرْضُ كُلُّهَا لَنَا
Tafseer Al Ayyashi – From Abu Khalid Al Kabuli,
‘From Abu Ja’far-asws having said: ‘We-asws found in the book of Ali-asws: Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128], and I-asws and People-asws of my-asws Household are those Allah-azwj has Inherited the earth, and we-asws are the pious, and the earth, all of it is for us-asws!
فَمَنْ أَحْيَا أَرْضاً مِنَ الْمُسْلِمِينَ فَعَمَرَهَا فَلْيُؤَدِّ خَرَاجَهَا إِلَى الْإِمَامِ مِنْ أَهْلِ بَيْتِي وَ لَهُ مَا أَكَلَ مِنْهَا فَإِنْ تَرَكَهَا وَ أَخْرَبَهَا بَعْدَ مَا عَمَرَهَا فَأَخَذَهَا رَجُلٌ مِنَ الْمُسْلِمِينَ بَعْدَهُ فَعَمَرَهَا وَ أَحْيَاهَا فَهُوَ أَحَقُّ بِهِ مِنَ الَّذِي تَرَكَهَا فَلْيُؤَدِّ خَرَاجَهَا إِلَى الْإِمَامِ مِنْ أَهْلِ بَيْتِي وَ لَهُ مَا أَكَلَ مِنْهَا
So, the one from the Muslims who revives a land and develops it, let him pay its tax to the Imam-asws from People-asws of my-asws Household, and for him is what he has consumed from it. If he neglects it after having developed it, so a man from the Muslims takes it after him and he develops it and revives it, he is more rightful with it than the one who had neglected it. Let him pay its tax to the Imam-asws from People-asws of my-asws Household, and for him would be what he has consumed from it.
حَتَّى يَظْهَرَ الْقَائِمُ مِنْ أَهْلِ بَيْتِي بِالسَّيْفِ فَيَحُوزُهَا وَ يَمْنَعُهَا وَ يُخْرِجُهُمْ عَنْهَا كَمَا حَوَاهَا رَسُولُ اللَّهِ ص وَ مَنَعَهَا إِلَّا مَا كَانَ فِي أَيْدِي شِيعَتِنَا فَإِنَّهُ يُقَاطِعُهُمْ وَ يَتْرُكُ الْأَرْضَ فِي أَيْدِيهِمْ.
Until Al-Qaim-ajfj from People-asws of my-asws Household appears with the sword, so he-ajfj will seize it and prevent it, and he-ajfj will expel them from it just as Rasool-Allah-saww had seized it and prevented it, except what would be in the hands of our-asws Shias, for he-ajfj will cut it out for them and leave it in their hands’’.[190]
3- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ قَالَ: بَعَثَ أُسَامَةُ بْنُ زَيْدٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنِ ابْعَثْ عَلَيَّ بِعَطَائِي فَوَ اللَّهِ لَتَعْلَمُ أَنَّكَ لَوْ كُنْتَ فِي فَمِ أَسَدٍ لَدَخَلْتُ مَعَكَ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy who said,
‘Usama Bin Zayd sent a message to Amir Al-Momineen-asws, ‘Sent my award to me, for by Allah-azwj, you-asws know that even if you-asws were to be in the mouth of a lion, I would enter it with you-asws!’
فَكَتَبَ إِلَيْهِ أَنَّ هَذَا الْمَالَ لِمَنْ جَاهَدَ عَلَيْهِ وَ لَكِنْ هَذَا مَالِي بِالْمَدِينَةِ فَأَصِبْ مِنْهُ مَا شِئْتَ.
He-asws wrote: ‘This wealth is for the one who had fought upon it, but this wealth of mine at Al-Medina, take from it whatever you desire to’’.[191]
4- ب، قرب الإسناد هَارُونُ عَنْ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص أَمَرَ بِالنُّزُولِ عَلَى أَهْلِ الذِّمَّةِ ثَلَاثَةَ أَيَّامٍ وَ قَالَ إِذَا قَامَ قَائِمُنَا اضْمَحَلَّتِ الْقَطَائِعُ فَلَا قَطَائِعَ.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-Allah-saww instructed with the descending to the people under the responsibility (Ahl Al-Zimma) for three days, and said: ‘When our-asws Qaim-ajfj rises, the land grants will be abolished so there will be no land grants’’.[192]
5- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ سَمِعْتُ أَبِي ع يَقُولُ إِنَّ لِي أَرْضَ خَرَاجٍ وَ قَدْ ضِقْتُ بِهَا.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘I-asws heard my-asws father-asws saying: ‘I-asws have a land generating revenue and I-asws have been constricted with it’’.[193]
6- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: ذُكِرَ لَهُ الْخَرَاجُ وَ مَا سَارَ بِهِ أَهْلُ بَيْتِهِ فَقَالَ الْعُشْرُ وَ نِصْفُ الْعُشْرِ عَلَى مَنْ أَسْلَمَ طَوْعاً تُرِكَتْ أَرْضُهُ بِيَدِهِ يُؤْخَذُ مِنْهُ الْعُشْرُ وَ نِصْفُ الْعُشْرِ فِيمَا عَمَرَ مِنْهَا وَ مَا لَمْ يَعْمُرْ مِنْهَا أَخَذَهُ الْوَالِي فَقَبَّلَهُ مِمَّنْ يَعْمُرُهُ وَ كَانَ لِلْمُسْلِمِينَ
(The book) ‘Qurb Al Isnaad’ – Ibn Abu Al Khattab, from Al Bazanty,
‘From Al-Reza-asws, he (the narrator) said: ‘Land tax and practice of People-asws of his-asws Household was mentioned. He-asws said: ‘The tenth and half of the tenth are upon those who embrace Islam willingly. Their land is left in their hands. The tenth and half of the tenth are taken from what they cultivate, and what is not cultivated is taken by the ruler. He will accept it from the one who cultivates it. It would be for the Muslims.
وَ لَيْسَ فِيمَا كَانَ أَقَلَّ مِنْ خَمْسَةِ أَوْسَاقٍ شَيْءٌ وَ مَا أُخِذَ بِالسَّيْفِ فَذَلِكَ لِلْإِمَامِ يُقَبِّلُهُ بِالَّذِي يَرَى كَمَا صَنَعَ رَسُولُ اللَّهِ ص بِخَيْبَرَ قَبَّلَ أَرْضَهَا وَ نَخْلَهَا
And there is nothing for that which is less than five Awsaq (a measure of weight) from it. What is taken by the sword, that belongs to the Imam-asws who accepts it as he-asws sees fit, as Rasool-Allah-saww had done at Khaybar, accepting its land and date palms.
وَ النَّاسُ يَقُولُونَ لَا تَصْلُحُ قَبَالَةُ الْأَرْضِ وَ النَّخْلِ الْبَيَاضُ أَكْثَرُ مِنَ السَّوَادِ وَ قَدْ قَبَّلَ رَسُولُ اللَّهِ ص خَيْبَرَ وَ عَلَيْهِمْ فِي حِصَّتِهِمْ الْعُشْرُ وَ نِصْفُ الْعُشْرِ قَالَ وَ سَمِعْتُهُ يَقُولُ إِنَّ أَهْلَ الطَّائِفِ أَسْلَمُوا فَأَعْتَقَهُمْ رَسُولُ اللَّهِ ص وَ جَعَلَ عَلَيْهِمُ الْعُشْرَ وَ نِصْفَ الْعُشْرِ وَ أَهْلُ مَكَّةَ كَانُوا أُسَرَاءَ فَأَعْتَقَهُمْ رَسُولُ اللَّهِ ص وَ قَالَ أَنْتُمُ الطُّلَقَاءُ.
And the people said, ‘The soil and date palms of Khaybar are not suitable as the white (soil) exceeds the black (soil)!’ But the Rasool-Allah-saww accepted Khaybar and took from them the tenth and half of the tenth. And I heard him say that the people of Al-Ta’if embraced Islam, and Rasool-Allah-saww freed them and imposed the tenth and half of the tenth upon them. The people of Makkah were prisoners, and Rasool-Allah-saww freed them, saying, ‘You are the freed ones!’’[194]
7- نَهْجُ الْبَلَاغَةِ، مِنْ كَلَامٍ لَهُ ع فِيمَا رَدَّهُ مِنْ قَطَائِعِ عُثْمَانَ بْنِ عَفَّانَ وَ اللَّهِ لَوْ وَجَدْتُهُ قَدْ تُزُوِّجَ بِهِ النِّسَاءُ وَ مُلِكَ بِهِ الْإِمَاءُ لَرَدَدْتُهُ فَإِنَّ فِي الْعَدْلِ سَعَةً وَ مَنْ ضَاقَ عَلَيْهِ الْعَدْلُ فَالْجَوْرُ عَلَيْهِ أَضْيَقُ.
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws regarding what he-asws returned from the land grants of Usman Bin Affan: ‘By Allah-azwj! If I-asws were to find out that the women have been married by it, and the slave girls have been owned by it, I-asws shall return it, for there is leeway in the justice, and the one whom the justice is narrowed upon, then the tyranny is narrower upon him!’’[195]
8- وَ مِنْهُ، فِيمَا كَتَبَ ع إِلَى قُثَمَ بْنِ الْعَبَّاسِ مُرْ أَهْلَ مَكَّةَ أَنْ لَا يَأْخُذُوا مِنْ سَاكِنٍ أَجْراً فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ سَواءً الْعاكِفُ فِيهِ وَ الْبادِ فَالْعَاكِفُ الْمُقِيمُ بِهِ وَ الْبَادِي الَّذِي يَحُجُّ إِلَيْهِ مِنْ غَيْرِ أَهْلِهِ.
And from him, ‘Among what he-asws wrote to Qusam Bin Al-Abbas: ‘And instruct the people of Makkah that they should not be taking any rent from a dweller, for Allah-azwj the Glorious is Saying: We Made it for the people to be equal therein, the dweller in it and the visitor, [22:25], so the dweller is the one staying in it, and the visitor is the one performing Hajj to it, from without his family. May Allah-azwj Harmonise us and you to His-azwj Love. And the greetings’’.[196]
9- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ أَبِي يَحْيَى الْمَدَنِيِّ عَنْ جُوَيْبِرٍ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنْ عَلِيٍّ ع قَالَ: كَانَ خَلِيلِي رَسُولُ اللَّهِ ص لَا يَحْبِسُ شَيْئاً لِغَدٍ وَ كَانَ أَبُو بَكْرٍ يَفْعَلُ وَ قَدْ رَأَى عُمَرُ بْنُ الْخَطَّابِ فِي ذَلِكَ أَنْ دَوَّنَ الدَّوَاوِينَ وَ أَخَّرَ الْمَالَ مِنْ سَنَةٍ إِلَى سَنَةٍ وَ أَمَّا أَنَا فَأَصْنَعُ كَمَا صَنَعَ خَلِيلِي رَسُولُ اللَّهِ ص
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Abu Yahya Al Madany, from Juweybir, from Al Zahhak Bin Muzahim,
‘From Ali-asws having said: ‘My-asws friend Rasool-Allah-saww did not withhold anything for the next day while Abu Bakr did so, and Umar Bin Al-Khattab was seen regarding that recording in the registry and delay the (distribution of) wealth from a year to a year, and as for me-asws, I-asws do just as my-asws friend Rasool-Allah-saww had done!’
قَالَ وَ كَانَ عَلِيٌّ ع يُعْطِيهِمْ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ وَ كَانَ يَقُولُ شِعْرٌ
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ. |
And Ali-asws had given them from the Friday to the Friday, and he-asws had said a poem (couplet): ‘This is my yield and the goodness is in it when every harvester, his hand is to his mouth’’.[197]
10- وَ فِيهِ عَنْ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ عَنِ ابْنِ الْمُبَارَكِ الْبَجَلِيِّ عَنْ بَكْرِ بْنِ عِيسَى عَنْ عَاصِمِ بْنِ كُلَيْبٍ الْجَرْمِيِّ عَنْ أَبِيهِ أَنَّهُ قَالَ: كُنْتُ عِنْدَ عَلِيٍّ ع فَجَاءَهُ مَالٌ مِنَ الْجَبَلِ فَقَامَ فَقُمْنَا مَعَهُ حَتَّى انْتَهَى إِلَى خربند خزو حمالين فَاجْتَمَعَ إِلَيْهِ حَتَّى ازْدَحَمُوا عَلَيْهِ فَأَخَذَ حِبَالًا فَوَصَلَهَا بِيَدِهِ وَ عَقَدَ بَعْضَهَا إِلَى بَعْضٍ ثُمَّ أَدَارَهَا حَوْلَ الْمَتَاعِ ثُمَّ قَالَ لَا أُحِلُّ لِأَحَدٍ أَنْ يُجَاوِزَ هَذَا الْحَبْلَ
And in it, from Ibrahim Bin Al Abbas, from Ibn Al Mubarak Al Bajaly, from Bakr Bin Isa, from Aasim Bin Kuleyb Al Jarmy, from his father he said,
‘I was in the presence of Ali-asws. Wealth came from the mountains. He-asws stood up, so we stood up with him-asws until he-asws ended to a group of labourers. The people gathered around him-asws, crowding in. He-asws took some ropes, tied them with his-asws own hands, and connected some of them to each other, then circled it around the goods. Then he-asws said: ‘I‑asws do not permit anyone to cross this rope!’
قَالَ فَقَعَدْنَا مِنْ وَرَاءِ الْحَبْلِ وَ دَخَلَ عَلِيٌّ ع فَقَالَ أَيْنَ رُءُوسُ الْأَسْبَاعِ
He (the narrator) said, ‘We sat back from behind the rope, and Ali-asws entered. He-asws said: ‘Where are chiefs of the tribes?’
فَدَخَلُوا عَلَيْهِ فَجَعَلُوا يَحْمِلُونَ هَذَا الْجُوَالِقَ إِلَى هَذَا الْجُوَالِقِ وَ هَذَا إِلَى هَذَا حَتَّى قَسَمُوهُ سَبْعَةَ أَجْزَاءٍ قَالَ فَوَجَدَ مَعَ الْمَتَاعِ رَغِيفاً فَكَسَرَهُ سَبْعَ كِسَرٍ ثُمَّ وَضَعَ عَلَى كُلِّ جُزْءٍ كِسْرَةً ثُمَّ قَالَ
| هَذَا جَنَايَ وَ خِيَارُهُ فِيهِ | إِذْ كُلُّ جَانٍ يَدُهُ إِلَى فِيهِ |
They entered, and he-asws had them distribute the goods, moving sacks from one to another until they divided them into seven parts. He-asws then found a loaf of bread among the goods, broke it into seven pieces, and placed one piece on each portion. Then he-asws said (a couplet): ‘This is my yield and the goodness is in it when every harvester, his hand is to his mouth’.
قَالَ ثُمَّ أَقْرَعَ عَلَيْهَا فَجَعَلَ كُلُّ رَجُلٍ يَدْعُو قَوْمَهُ وَ يَحْمِلُونَ الْجُوَالِقَ.
He (the narrator) said, ‘Then he-asws cast lots upon it, so every man called his people and they carried away the sacks’’.[198]
باب 82 النوادر
CHAPTER 82 – THE MISCELLANEOUS
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: تَارِكُوا الْحَبَشَةَ مَا تَارَكُوكُمْ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَا يَسْتَخْرِجُ كَنْزَ الْكَعْبَةِ إِلَّا ذُو السُّوَيْقَتَيْنِ.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Leave the Ethiopians alone for as long as they leave you alone! By the One in Whose Hand is my-asws soul! No one will take out the treasures of the Kabah except the one with the two legs!’’[199]
2- ب، قرب الإسناد الرَّيَّانُ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ كَانَ رَسُولُ اللَّهِ ص إِذَا وَجَّهَ جَيْشاً فَأَمَّهُمْ أَمِيرٌ بَعَثَ مَعَهُمْ مِنْ ثِقَاتِهِ مَنْ يَتَجَسَّسُ لَهُ خَبَرَهُ.
(The book) ‘Qurb Al Isnaad’ – Al Rayyan said,
‘I heard Al-Reza-asws saying: ‘Whenever Rasool-Allah-saww had sent out an army and appointed a commander over them, he-saww would also send one of his-saww trusted men with them to gather information for him-saww’’.[200]
3- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلَنَا الرِّضَا ع هَلْ أَحَدٌ مِنْ أَصْحَابِكُمْ يُعَالِجُ السِّلَاحَ
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘We asked Al-Reza-asws, ‘Is there anyone from your-asws companions who repairs the weapons?’
فَقُلْتُ رَجُلٌ مِنْ أَصْحَابِنَا زَرَّادٌ
I said, ‘There is a man from our companions who is an armourer!’
فَقَالَ إِنَّمَا هُوَ سَرَّادٌ أَ مَا تَقْرَأُ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ فِي قَوْلِ اللَّهِ لِدَاوُدَ ع أَنِ اعْمَلْ سابِغاتٍ وَ قَدِّرْ فِي السَّرْدِ الْحَلَقَةَ بَعْدَ الْحَلَقَةَ.
He-asws said: ‘But rather he is an armour repairer. Have you not read the Book of Allah-azwj Mighty and Majestic regarding the Words of Allah-azwj to Dawood: Make armour and measure the rings appropriately, [34:11]? The circle after the circle (armour chinks)’’.[201]
4- ل، الخصال الْعَسْكَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدَانَ الْعَسْكَرِيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ حَنَانِ بْنِ عَلِيٍّ عَنْ عَقِيلٍ عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص خَيْرُ الصَّحَابَةِ أَرْبَعَةٌ وَ خَيْرُ السَّرَايَا أَرْبَعُمِائَةٍ وَ خَيْرُ الْجُيُوشِ أَرْبَعَةُ آلَافٍ وَ لَنْ يُهْزَمَ اثْنَا عَشَرَ ألف [أَلْفاً] مِنْ قِلَّةٍ إِذَا صَبَرُوا وَ صَدَقُوا.
(The book) ‘Al Khisaal’ – Al Askari, from Abdullah Bin Muhammad, from Abdan Al Askary, from Muhammad Bin Suleyman, from Hanan Bin Ali, from Aqeel, from Al Zuhry, from Ubeydullah Bin Abdullah, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Best (number) of companions is four, and best (number in a) detachment is four hundred, and best of the armies is of four thousand, and twelve thousand will never be defeated due to few numbers when they are patient and are sincere’’.[202]
5- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: يَوْمُ الثَّلَاثَاءِ يَوْمُ حَرْبٍ وَ دَمٍ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘The day of Tuesday is a day of war and blood’’.[203]
أقول: قد مضى بتمامه في باب الأيام.
I (Maslisi) say, ‘Its complete version has passed in the chapter on the days’.
6- ما، الأمالي للشيخ الطوسي التَّمَّارُ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَنْبَارِيِّ عَنْ أَبِيهِ عَنِ الغزي [الْعَنَزِيِ] عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ عَنْ عَبْدِ الْمَجِيدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ مَرْوَانَ بْنِ سَالِمٍ عَنِ الْأَعْمَشِ عَنْ أَبِي وَائِلٍ وَ زَيْدِ بْنِ وَهْبٍ عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ قَالَ قَالَ رَسُولُ اللَّهِ ص تَارِكُوا التُّرْكَ مَا تَرَكُوكُمْ فَإِنَّ مَنْ يَسْلُبُ أُمَّتِي مُلْكَهَا وَ مَا خَوَّلَهَا اللَّهُ لَبَنُو قَنْطُورَ بْنِ كِرْكِرَ وَ هُمُ التُّرْكُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Tammar, from Muhammad Bin Al Qasim Al Anbary, from his father, from Al Gazy, from Ibrahim Bin Muslim, from Abdul Majeed Bin Abdul Al Aziz, from Marwan Bin Salim, from Al Amsh, from Abu Wa’il and Zayd Bin Wahb, from Huzeyfa Bin Al Yaman who said,
‘Rasool-Allah-saww said: ‘Leave the Turks alone for as long as they leave you alone, for the one who strips my-saww community of its authority and what Allah-azwj has Bestowed it are the clan of Qantour Bin Kirkir, and they are the Turks!’’[204]
7- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: تَارِكُوا التُّرْكَ مَا تَرَكُوكُمْ فَإِنَّ كَلَبَهُمْ شَدِيدٌ وَ كَلَبَهُمْ خَسِيسٌ.
(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, from Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘Leave the Turks alone for as long as they leave you alone, for their aggression is severe and their hostility is vile!’’[205]
باب 83 المرابطة
CHAPTER 83 – GUARDING THE FRONTIER
الآيات آل عمران يا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صابِرُوا وَ رابِطُوا
The Verses – (Surah) Aal-e-Imran-as: O you who believe! Be patient, and excel in patience, and guard the frontier [3:200].
الأنفال وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَ مِنْ رِباطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَ عَدُوَّكُمْ وَ آخَرِينَ مِنْ دُونِهِمْ لا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ وَ ما تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَ أَنْتُمْ لا تُظْلَمُونَ.
And prepare for them whatever force you are able to and from the equipped cavalry horses, frightening by it the enemies of Allah and your enemies, and others from besides them you are not knowing of, but Allah Knows them. And whatever you spend from anything in the Way of Allah, it would be Fulfilled to you and you would not be wronged [8:60].
1- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى قَالَ: أَتَيْتُ أَنَا وَ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ بَابَ الرِّضَا ع وَ بِالْبَابِ قَوْمٌ قَدِ اسْتَأْذَنُوا عَلَيْهِ قَبْلَنَا وَ اسْتَأْذَنَّا بَعْدَهُمْ وَ خَرَجَ الْآذِنُ فَقَالَ ادْخُلُوا وَ يَتَخَلَّفُ يُونُسُ وَ مَنْ مَعَهُ مِنْ آلِ يَقْطِينٍ فَدَخَلَ الْقَوْمُ وَ خَلَفْنَا
(The book) ‘Qurb Al Isnaad’ – Muhammad Bin Isa said,
‘I and Yunus Bin Abdul Rahman came to the door of Al-Reza-asws, and at the door was a group who had been granted permission to see him-asws before us, and we were permitted after them, and the permitter came out. He said, ‘Enter!’, and Yunus and the ones from the family of Yaqteen stayed behind. The group entered and we stayed behind.
فَمَا لَبِثُوا أَنْ خَرَجُوا وَ أَذِنَ لَنَا فَدَخَلْنَا فَسَلَّمْنَا عَلَيْهِ فَرَدَّ السَّلَامَ ثُمَّ أَمَرَنَا بِالْجُلُوسِ فَقَالَ لَهُ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ يَا سَيِّدِي تَأْذَنُ لِي أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ
It was not long before they came out and there was permission for us, so we entered. We greeted unto him-asws and he-asws responded the greetings, then he-asws instructed us with being seated. Yunus Bin Abdul Rahman said to him-asws, ‘O my chief! Will you-asws allow me to ask you-asws about an issue?’
فَقَالَ لَهُ سَلْ
He-asws said to him: ‘Ask!’
فَقَالَ لَهُ يُونُسَ أَخْبِرْنِي عَنْ رَجُلٍ مِنْ هَؤُلَاءِ مَاتَ وَ أَوْصَى أَنْ يُدْفَعَ مِنْ مَالِهِ فَرَسٌ وَ أَلْفُ دِرْهَمٍ وَ سَيْفٌ إِلَى رَجُلٍ يُرَابِطُ عَنْهُ وَ يُقَاتِلُ فِي بَعْضِ هَذِهِ الثُّغُورِ فَعَمَدَ الْوَصِيُّ فَدَفَعَ ذَلِكَ كُلَّهُ إِلَى رَجُلٍ مِنْ أَصْحَابِنَا فَأَخَذَهُ وَ هُوَ لَا يَعْلَمُ أَنَّهُ لَمْ يَأْتِ لِذَلِكَ وَقْتٌ بَعْدُ فَمَا تَقُولُ أَ يَحِلُّ لَهُ أَنْ يُرَابِطَ عَنْ هَذَا الرَّجُلِ فِي بَعْضِ هَذِهِ الثُّغُورِ أَمْ لَا
Yunus said to him, ‘Inform me about a man from them who died and bequeathed that there should be given out from his wealth, a horse and a thousand Dirhams and a sword to a man who will guard the frontier on his behalf and fight in one of these frontiers, so the executor deliberated and handed over all of that to a man from our companions. He took it and he did not know that the time for that has yet to come. So, what are you-asws saying, is it Permissible for him to guard the frontier on behalf of this man in one of these frontiers, or not?’
فَقَالَ يَرُدُّ عَلَى الْوَصِيِّ مَا أَخَذَ مِنْهُ وَ لَا يُرَابِطُ فَإِنَّهُ لَمْ يَأْنِ لِذَلِكَ وَقْتاً بَعْدُ
He-asws said: ‘He should return to the executor whatever he had taken from it and not guard the frontier, for the time for that has yet to come’.
فَقَالَ يَرُدُّهُ عَلَيْهِ
He-asws said: ‘He should return it to him’.
فَقَالَ يُونُسُ فَإِنَّهُ لَا يَعْرِفُ الْوَصِيَّ وَ لَا يَدْرِي أَيْنَ مَكَانُهُ
Yunus said, ‘Supposing he does not know the executor nor knows where his place is?’
فَقَالَ لَهُ الرِّضَا ع يَسْأَلُ عَنْهُ
Al-Reza-asws said to him: ‘He should ask about him’.
فَقَالَ لَهُ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ فَقَدْ سَأَلَ عَنْهُ فَلَمْ يَقَعْ عَلَيْهِ كَيْفَ يَصْنَعُ
Yunus Bin Abdul Rahman said to him, ‘He has asked about him but did not get to him, how should he deal with it?’
فَقَالَ إِنْ كَانَ هَكَذَا فَلْيُرَابِطْ وَ لَا يُقَاتِلْ
He-asws said: ‘If it was like that, then let him guard the frontier and not fight’.
فَقَالَ لَهُ يُونُسُ فَإِنَّهُ قَدْ رَابَطَ وَ جَاءَهُ الْعَدُوُّ وَ كَادَ أَنْ يَدْخُلَ عَلَيْهِ فِي دَارِهِ فَمَا يَصْنَعُ يُقَاتِلُ أَمْ لَا
Yunus said to him-asws, ‘Supposing he guards the frontier and the enemy comes to him and almost enter upon him in his house, what should he do, fight or not?’
فَقَالَ لَهُ الرِّضَا ع إِذَا كَانَ ذَلِكَ كَذَلِكَ فَلَا يُقَاتِلُ عَنْ هَؤُلَاءِ وَ لَكِنْ يُقَاتِلُ عَنْ بَيْضَةِ الْإِسْلَامِ فَإِنَّ فِي ذَهَابِ بَيْضَةِ الْإِسْلَامِ دُرُوسَ ذِكْرِ مُحَمَّدٍ ص-
He-asws said: ‘When that was like that, he should not fight on behalf of them, but he should fight for the honour of Al-Islam, for if the honour of Al-Islam is gone, the mention of Muhammad-saww will fade away’.
فَقَالَ لَهُ يُونُسُ إِنَّ عَمَّكَ زَيْداً قَدْ خَرَجَ بِالْبَصْرَةِ وَ هُوَ يَطْلُبُنِي وَ لَا آمَنُهُ عَلَى نَفْسِي فَمَا تَرَى لِي أَخْرُجُ إِلَى الْبَصْرَةِ أَوْ أَخْرُجُ إِلَى الْكُوفَةِ
Yunus said to him-asws, ‘Your-asws paternal uncle Zayd has risen up at Al-Basra and is seeking me and there is no safety upon myself, so what do you-asws view for me, shall I go out to Al-Basra or go out to Al-Kufa?’
قَالَ بَلْ اخْرُجْ إِلَى الْكُوفَةِ فَإِذاً
He-asws said: ‘But, go out to Al-Kufa then’.
فَصِرْ إِلَى الْبَصْرَةِ قَالَ فَخَرَجْنَا مِنْ عِنْدِهِ وَ لَمْ نَعْلَمْ مَعْنَى فَإِذاً حَتَّى وَافَيْنَا الْقَادِسِيَّةَ حَتَّى جَاءَ النَّاسُ مُنْهَزِمِينَ يَطْلُبُونَ يَدْخُلُونَ الْبَدْوَ وَ هُزِمَ أَبُو السَّرَايَا وَ دَخَلَ هَرْثَمَةُ الْكُوفَةَ وَ اسْتَقْبَلَنَا جَمَاعَةٌ مِنَ الطَّالِبِيِّينَ بِالْقَادِسِيَّةِ مُتَوَجِّهِينَ نَحْوَ الْحِجَازِ فَقَالَ لِي يُونُسُ فَإِذاً هَذَا مَعْنَاهُ فَصَارَ مِنَ الْكُوفَةِ إِلَى الْبَصْرَةِ وَ لَمْ يَبْدَأْهُ بِسُوءٍ.
When he came to Al-Basra, he said, ‘We went out from his-asws presence and we did not know the meaning of ‘then’ until we arrived at Al-Qadisiyya, until where we saw people fleeing in defeat, seeking refuge in the desert. Abu Al-Saraya had been defeated, Harsama had entered Al-Kufa, and a group of the Talibiyyeen met us in Al-Qadisiyyah heading toward Hijaz. Yunus then said to me, ‘So this is its meaning!’ Thus, he went from Al Kufa to Al Basra without and not evil appeared to him’’.[206]
باب 84 الجزية و أحكامها
CHAPTER 84 – THE TAX AND ITS RULINGS
الآيات آل عمران وَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً فَلَنْ يُقْبَلَ مِنْهُ وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ
(The Verses) Surah Aal-e-Imran-as: And the one who seeks other than Islam as a Religion, it will never be Accepted from him, and in the Hereafter he would be from the losers [3:85].
التوبة قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ.
(Surah) Al Towbah: Fight those who are not believing in Allah, nor in the Last Day, nor are they sanctifying what Allah and His Rasool Sanctified, nor are they making it to be a religion, the Religion of the Truth, from those Given the Book, until they give the tribute by hand and they are belittled [9:29].
1- فس، تفسير القمي مُحَمَّدُ بْنُ عَمْرٍو عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَدُّ الْجِزْيَةِ عَلَى أَهْلِ الْكِتَابِ وَ هَلْ عَلَيْهِمْ فِي ذَلِكَ شَيْءٌ يُوصَفُ لَا يَنْبَغِي أَنْ يَجُوزَ إِلَى غَيْرِهِ
Tafseer Al Qummi – Muhammad Bin Amro, from Ibrahim Bin Mahziyar, from his brother Ali, from Ismail Bin Sahl, from Hammad, from Hareez, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘What it a limit of the taxation upon people of the Book, and is there upon them anything described regarding that not befitting it be changed to something else?’
فَقَالَ ذَلِكَ إِلَى الْإِمَامِ يَأْخُذُ مِنْ كُلِّ إِنْسَانٍ مِنْهُمْ مَا شَاءَ عَلَى قَدْرِ مَالِهِ وَ مَا يُطِيقُ إِنَّمَا هُمْ قَوْمٌ فَدَوْا أَنْفُسَهُمْ مِنْ أَنْ يُسْتَعْبَدُوا أَوْ يُقْتَلُوا فَالْجِزْيَةُ تُؤْخَذُ مِنْهُمْ عَلَى قَدْرِ مَا يُطِيقُونَ لَهُ أَنْ يَأْخُذَ مِنْهُمْ بِهَا حَتَّى يُسْلِمُوا فَإِنَّ اللَّهَ قَالَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ
He-asws said: ‘That is up to the Imam-asws. He-asws can take from every person from them whatever he-asws desires in accordance to his wealth and what he can endure. But rather, they are a people who are ransoming themselves from being enslaved or being killed. So, the tax is taken from them in accordance to what they can endure to be taken from them due to it until they become Muslims. Allah-azwj Said: until they give the taxation by hand and they are belittled [9:29]’.
قُلْتُ وَ كَيْفَ يَكُونُ صَاغِراً وَ هُوَ لَا يَكْتَرِثُ لِمَا يُؤْخَذُ مِنْهُ
I said, ‘And how would he be belittled and he does not care for what is taken from him?’
قَالَ لَا حَتَّى يَجِدَ ذُلًّا لِمَا أُخِذَ مِنْهُ وَ يَأْلَمَ لِذَلِكَ فَيُسْلِمَ.
He-asws said: ‘No, until he feels humiliated due to what is taken from him, and he is pained for that, so he would become a Muslim’’.[207]
2- شي، تفسير العياشي عَنْ زُرَارَةَ مِثْلَهُ.
Tafseer Al-Ayyashi – From Zurara, similar to it.[208]
3- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ يَهُودِيٍّ أَوْ نَصْرَانِيٍّ أَوْ مَجُوسِيٍّ أُخِذَ زَانِياً أَوْ شَارِبَ خَمْرٍ مَا عَلَيْهِ
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Al-Kazim-asws), he said, ‘I asked him-asws about a Jew, or a Christian, or a Magian seized either as an adulterer or a drinker of wine, ‘What is upon him?’
قَالَ يُقَامُ عَلَيْهِ حُدُودُ الْمُسْلِمِينَ إِذَا فَعَلُوا ذَلِكَ فِي مِصْرٍ مِنْ أَمْصَارِ الْمُسْلِمِينَ أَوْ فِي غَيْرِ أَمْصَارِ الْمُسْلِمِينَ إِذَا رُفِعُوا إِلَى حُكَّامِ الْمُسْلِمِينَ
He-asws said: ‘The legal penalties of the Muslims will be applied upon him when that is done in a city from the cities of Muslims, or in other than the Muslims cities when the matter is raised to the rulers of the Muslims’.
قَالَ وَ سَأَلْتُهُ عَنِ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ هَلْ يَصْلُحُ أَنْ يَسْكُنُوا فِي دَارِ الْهِجْرَةِ
He said, ‘And I asked him-asws about the Jews and the Christians and the Magians, ‘Is it correct if they settle in the land of migration?’
قَالَ أَمَّا أَنْ يَسْكُنُوا فَلَا يَصْلُحُ وَ لَكِنْ يَنْزِلُوا بِهَا نَهَاراً وَ يَخْرُجُوا مِنْهَا لَيْلًا.
He-asws said: ‘If they settle it is not correct, but they should descend at it at daytime and go out from it at night’’.[209]
4- ل، الخصال الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا جِزْيَةَ عَلَى النِّسَاءِ.
(The book) ‘Al Khisaal’ – Al Qattan, from Al Sakuni, from Al Jowhary, from Ibn Umarah, from his father, from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘There is no tax upon the women’’.[210]
5- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ يَعْنِي الْمَجُوسَ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – By a chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws Bin Al-Husayn-asws: ‘Rasool-Allah-saww said: ‘Deal with them the practice (Sunnah) regarding people of the Book!’ – meaning the Magians’’.[211]
6- ما، الأمالي للشيخ الطوسي ابْنُ حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنْ مَكِّيٍّ عَنْ مُحَمَّدِ بْنِ يَسَارٍ عَنْ وَهْبِ بْنِ حِزَامٍ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ أَيُّوبَ عَنْ بُرَيْدِ بْنِ أَبِي حَبِيبٍ عَنْ أَبِي سَلَمَةَ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أُمِّ سَلَمَةَ أَنَّ رَسُولَ اللَّهِ ص أَوْصَى عِنْدَ وَفَاتِهِ بِخُرُوجِ الْيَهُودِ مِنْ جَزِيرَةِ الْعَرَبِ فَقَالَ اللَّهَ اللَّهَ فِي الْقِبْطِ فَإِنَّكُمْ سَتَظْهَرُونَ عَلَيْهِمْ وَ يَكُونُونَ لَكُمْ عُدَّةً وَ أَعْوَاناً فِي سَبِيلِ اللَّهِ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Hamawiya, from Abu Al-Husayn, from Abu Khaleefa, from Makky, from Muhammad Bin Yasaar, from Wahb Bin Hizam, from his father, from Yahya Bin Ayoub, from Bureyd Bin Abu Habeeb, from Abu Salama, from Abdul Rahman,
‘From Umm Salama-ra, ‘Rasool-Allah-azwj bequeathed at his-saww expiry to expel the Jews from the Arabian Peninsula. He-saww said: ‘Allah-azwj! Allah-azwj regarding the Copts, for you will prevail upon them and they will be a weapon for you and supporters in the Way of Allah‑azwj!’’[212]
7- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ عِيسَى بْنِ يُونُسَ عَنِ الْأَوْزَاعِيِّ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: سَأَلْتُهُ عَنِ النِّسَاءِ كَيْفَ سَقَطَتِ الْجِزْيَةُ وَ رُفِعَتْ عَنْهُنَّ
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Asbahani, from Al Minqary, from Isa Bin Yunus, from Al Awzaie,
‘From Ali-asws Bin Al-Husayn-asws, he (the narrator) said, ‘I asked him-asws about the women, ‘How come the tax has been dropped and raised away from them?’
فَقَالَ لِأَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ قَتْلِ النِّسَاءِ وَ الْوِلْدَانِ فِي دَارِ الْحَرْبِ إِلَّا أَنْ تُقَاتِلَ وَ إِنْ قَاتَلَتْ أَيْضاً فَأَمْسِكْ عَنْهَا مَا أَمْكَنَكَ وَ لَمْ تَخَفْ خَلَلًا
He-asws said: ‘Because Rasool-Allah-saww had forbidden from killing the women and the children in the realm of war, except if they had fought, and even if they had fought, withhold from her as much as possible and do not fear disturbance.
فَلَمَّا نَهَى فِي دَارِ الْحَرْبِ كَانَ ذَلِكَ فِي دَارِ الْإِسْلَامِ أَوْلَى وَ لَوِ امْتَنَعَتْ [أَنْ] تُؤَدِّيَ الْجِزْيَةَ لَمْ يُمْكِنْ قَتْلُهَا فَلَمَّا لَمْ يُمْكِنْ قَتْلُهَا رُفِعَتِ الْجِزْيَةُ عَنْهَا
When he-saww forbade in the realm of war, that would foremost be in the realm of Al-Islam; and if she refuses to pay the tax, it is not possible to kill her. So, when it is not possible to kill her, the tax would be raised away from her.
وَ لَوْ مَنَعَ الرِّجَالُ وَ أَبَوْا أَنْ يُؤَدُّوا الْجِزْيَةَ كَانُوا نَاقِضِينَ لِلْعَهْدِ وَ حَلَّتْ دِمَاؤُهُمْ وَ قَتْلُهُمْ لِأَنَّ قَتْلَ الرِّجَالِ مُبَاحٌ فِي دَارِ الشِّرْكِ وَ كَذَلِكَ الْمُقْعَدُ مِنْ أَهْلِ الشِّرْكِ وَ الذِّمَّةِ وَ الْأَعْمَى وَ الشَّيْخُ الْفَانِي وَ الْمَرْأَةُ وَ الْوِلْدَانُ فِي أَرْضِ الْحَرْبِ فَمِنْ أَجْلِ ذَلِكَ رُفِعَتْ عَنْهُمُ الْجِزْيَةُ.
And if the men refuse and refuse to pay the tax, they would be breakers of the agreement and their blood would be Permissible (to be shed), because kill them men is legal in the realm of Polytheism, and like that is the one from the Polytheists who is disabled, and under the responsibility, and the blind, and the aged old man, and the women and the children in the realm of war. Thus, for that reason, the tax has been raised from them’’.[213]
8- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ مولد [مَوْلُودٍ] وُلِدَ إِلَّا عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ وَ يُنَصِّرَانِهِ وَ يُمَجِّسَانِهِ وَ إِنَّمَا أَعْطَى رَسُولُ اللَّهِ ص الذِّمَّةَ وَ قَبِلَ الْجِزْيَةَ عَنْ رُءُوسِ أُولَئِكَ بِأَعْيَانِهِمْ عَلَى أَنْ لَا يُهَوِّدُوا وَ لَا يُنَصِّرُوا فَأَمَّا الْأَوْلَادُ وَ أَهْلُ الذِّمَّةِ الْيَوْمَ فَلَا ذِمَّةَ لَهُمْ.
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ashary, from Sahl, from Ali Bin Al Haka, from Fuzeyl Bin Usman who said,
‘I heard Abu Abdullah-asws saying: ‘There is none from a new-born being born except he is upon the nature. His parents make him Jewish or Christian or Magian; and rather, Rasool-Allah-saww had granted the protection pact and accepted the tax from their chiefs in particular based upon that they will neither covert (people to) Judaism nor Christianity. As for the children and the people of responsibility today, there is no protection pact for them’’.[214]
9- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص قَبِلَ الْجِزْيَةَ مِنْ أَهْلِ الذِّمَّةِ عَلَى أَنْ لَا يَأْكُلُوا الرِّبَا وَ لَا لَحْمَ الْخِنْزِيزِ وَ لَا يَنْكِحُوا الْأَخَوَاتِ وَ لَا بَنَاتِ الْأَخِ وَ لَا بَنَاتِ الْأُخْتِ فَمَنْ فَعَلَ ذَلِكَ مِنْهُمْ بَرِئَتْ مِنْهُ ذِمَّةُ اللَّهِ وَ ذِمَّةُ رَسُولِهِ
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Riab, from Zurara,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww accepted the tax from the people under the responsibility based upon that they will neither consume the usury (interest), nor the flesh of swine, nor marry the sisters, nor daughters of the brother, nor daughters of the sister. The one from them who does that, it will be disavowed from him the protection pact of Allah-azwj and protection pacts of His-azwj Rasool-saww’.
وَ قَالَ لَيْسَتْ لَهُمْ ذِمَّةٌ.
And he-saww said: ‘There isn’t any protection pact for them’’.[215]
10- يد، التوحيد الْقَطَّانُ وَ الدَّقَّاقُ مَعَهُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدٍ وَ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ أَبِي السَّرِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ مَسْعَدٍ الْكِنَانِيِّ عَنِ الْأَصْبَغِ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع وَ قَالَ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي
(The book) ‘Al Tawheed’ – Al Qattan and Al Daqqaq with him, from Ibn Zakariya Al Qattan, from Muhammad and Al Abbas, from Muhammad Bin Abu Al Sary, from Ahmad Bin Abdullah Bin Yunus, from Mas’ad Al Kitany, from Al Asbag who said,
‘Amir Al-Momineen-asws addressed and said: ‘Ask me-asws before you lose me-asws!’
فَقَامَ إِلَيْهِ الْأَشْعَثُ بْنُ قَيْسٍ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ يُؤْخَذُ مِنَ الْمَجُوسِ الْجِزْيَةُ وَ لَمْ يُنْزَلْ عَلَيْهِمْ كِتَابٌ وَ لَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ
Al-Ash’as Bin Qays stood up to him-asws. He said to him-asws, ‘O Amir Al-Momineen-asws! How come tax is to be taken from the Magian and no Book has been Revealed unto them and no Prophet-as has been Sent to them?’
قَالَ بَلَى يَا أَشْعَثُ قَدْ أَنْزَلَ اللَّهُ عَلَيْهِمْ كِتَاباً وَ بَعَثَ عَلَيْهِمْ رَسُولًا حَتَّى كَانَ لَهُمْ مَلِكٌ سَكِرَ ذَاتَ لَيْلَةٍ فَدَعَا بِابْنَتِهِ إِلَى فِرَاشِهِ فَارْتَكَبَهَا فَلَمَّا أَصْبَحَ تَسَامَعَ بِهِ قَوْمُهُ فَاجْتَمَعُوا إِلَى بَابِهِ فَقَالُوا أَيُّهَا الْمَلِكُ دَنَّسْتَ عَلَيْنَا دِينَنَا فَأَهْلَكْتَهُ فَاخْرُجْ نُطَهِّرْكَ وَ نقيم [نُقِمْ] عَلَيْكَ الْحَدَّ
He-asws said: ‘Yes, O Ash’as! Allah-azwj has Revealed a Book unto them and has Sent a Rasool-as to them, until there was a king of theirs who was intoxicated one night, so he called his daughter to his bed. He indulged with her. When it was morning his people heard of it so they gathered to his door. They said, ‘O King! You had dirtied our religion upon us and have destroyed it! Come out, we shall purify you and apply the legal punishment upon you!’
فَقَالَ لَهُمُ اجْتَمِعُوا وَ اسْمَعُوا كَلَامِي فَإِنْ يَكُنْ لِي مَخْرَجاً مِمَّا ارْتَكَبْتُ وَ إِلَّا فَشَأْنَكُمْ
He said to them, ‘Gather and listen to my speech for there is an outlet for me from what I have indulged in, or else it is up to you!’
فَاجْتَمَعُوا فَقَالَ لَهُمْ هَلْ عَلِمْتُمْ أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً أَكْرَمَ عَلَيْهِ مِنْ أَبِينَا آدَمَ وَ أُمِّنَا حَوَّاءَ
They gathered. He said to them, ‘Do you know that Allah-azwj has not Created any creature more honourable to Him-azwj than our father Adam-as and our mother Hawwa-as?’
قَالُوا صَدَقْتَ أَيُّهَا الْمَلِكُ
They said, ‘You are right, O King!’
قَالَ أَ فَلَيْسَ زَوَّجَ بَنِيهِ بَنَاتِهِ وَ بَنَاتِهِ مِنْ بَنِيهِ
He said, ‘Isn’t it so that there were marriages between his-as sons and his-as daughters, and his-as daughters and his-as sons?’
قَالُوا صَدَقْتَ هَذَا هُوَ الدِّينُ
They said, ‘You are right! This, it is the religion!’
فَتَعَاقَدُوا عَلَى ذَلِكَ فَمَحَا اللَّهُ مَا فِي صُدُورِهِمْ مِنَ الْعِلْمِ وَ رَفَعَ عَنْهُمُ الْكِتَابَ فَهُمُ الْكَفَرَةُ يَدْخُلُونَ النَّارَ بِلَا حِسَابٍ وَ الْمُنَافِقُونَ أَشَدُّ حَالًا مِنْهُمْ الْخَبَرَ.
They agreed upon that, so Allah-azwj Erased whatever knowledge there was in their chests and Raised the Book away from them. So, they are Kafirs entering the Hellfire without Reckoning, and the hypocrites are of a severer state than theirs!’ – the Hadeeth’’.[216]
11- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص أَمَرَ بِالنُّزُولِ عَلَى أَهْلِ الذِّمَّةِ ثَلَاثَةَ أَيَّامٍ وَ قَالَ إِذَا قَامَ قَائِمُنَا اضْمَحَلَّتِ الْقَطَائِعُ فَلَا قَطَائِعَ.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-Allah-saww instructed with the hospitality upon the people of responsibility for three days, and said: ‘When our-saww Qaim-ajfj rises, the land grants will be obliterated, so there will be no land grants’’.[217]
12- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: يَنْزِلُ الْمُسْلِمُونَ عَلَى أَهْلِ الذِّمَّةِ فِي أَسْفَارِهِمْ وَ حَاجَاتِهِمْ وَ لَا يَنْزِلُ الْمُسْلِمُ عَلَى الْمُسْلِمِ إِلَّا بِإِذْنِهِ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘The Muslims may stay with the People of the responsibility during their travels and for their needs, but a Muslim may not stay with another Muslim except with his permission’’.[218]
13- سن، المحاسن عَلِيُّ بْنُ مُحَمَّدٍ الْقَاسَانِيُّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ وَ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ نِسَاءِ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ كَيْفَ سَقَطَتْ عَنْهُنَّ الْجِزْيَةُ وَ رُفِعَتْ
(The book) ‘Al Mahasin’ – Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Abu Ayoub, and Hafs Bin Giyas,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about women of the Jews and the Christians and the Magians, ‘How come the tax is dropped from them and raised away?’
قَالَ لِأَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ قَتْلِ النِّسَاءِ وَ الْوِلْدَانِ فِي الْحَرْبِ إِلَّا أَنْ تُقَاتِلَ
He-asws said: ‘Because Rasool-Allah-saww had forbidden from killing the women and the children during the war except if they fight’.
ثُمَّ قَالَ وَ إِنْ قَاتَلْتَ فَأَمْسِكْ عَنْهَا مَا أَمْكَنَكَ وَ لَمْ تَخَفْ خَلَلًا فَلَمَّا نَهَى عَنْ قَتْلِهِمْ فِي دَارِ الْحَرْبِ كَانَ ذَلِكَ فِي دَارِ الْإِسْلَامِ أَوْلَى
Then he-asws said: ‘And even if she fights, withhold from her as much as possible and do not fear disturbance. When he-saww had forbidden from killing them in the realm of war, that would be foremost in the realm of Al-Islam.
فَلَوِ امْتَنَعَتْ أَنْ تُؤَدِّيَ الْجِزْيَةَ كَانُوا نَاقِضِي الْعَهْدِ وَ حَلَّ دِمَاؤُهُمْ وَ قَتْلُهُمْ لِأَنَّ قَتْلَ الرِّجَالِ مُبَاحٌ فِي دَارِ الشِّرْكِ
If they (men) refuse to pay the tax they would be breakers of the pact and (shedding) their blood and killing them is Permissible because killing the men is legalised in the realm of Polytheism.
وَ كَذَلِكَ الْمُقْعَدُ مِنْ أَهْلِ الذِّمَّةِ وَ الْأَعْمَى وَ الشَّيْخُ الْفَانِي لَيْسَ عَلَيْهِمْ جِزْيَةٌ لِأَنَّهُ لَا يُمْكِنُ قَتْلُهُمْ لِمَا نَهَى رَسُولُ اللَّهِ ص عَنْ قَتْلِ الْمُقْعَدِ وَ الْأَعْمَى وَ الشَّيْخِ الْفَانِي وَ الْمَرْأَةِ وَ الْوِلْدَانِ فِي دَارِ الْحَرْبِ فَمِنْ أَجْلِ ذَلِكَ رُفِعَتْ عَنْهُمُ الْجِزْيَةُ.
And like that is the one from the people under the responsibility who is disabled, and the blind, and the aged old man. There isn’t any tax upon them because it is not possible to kill them when Rasool-Allah-saww had forbidden killing the disabled, and the blind, and the aged old man, and the women, and the children in the realm of war. So, for that reason, the tax is raised from them!’’[219] (poor recording, see prior Hadeeth)
14- شي، تفسير العياشي عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: إِنَّ اللَّهَ بَعَثَ مُحَمَّداً ص بِخَمْسَةِ أَسْيَافٍ فَسَيْفٌ عَلَى أَهْلِ الذِّمَّةِ قَالَ اللَّهُ وَ قُولُوا لِلنَّاسِ حُسْناً نَزَلَتْ فِي أَهْلِ الذِّمَّةِ
Tafseer Al Ayyashi – From Hafs Bin Giyas,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Allah-azwj Sent Muhammad-saww with five swords. A sword is upon the people under the responsibility. Allah-azwj Said: ‘and speak to the people good words, [2:83]. It was Revealed regarding the people under the responsibility.
ثُمَّ نَسَخَتْهَا أُخْرَى قَوْلُهُ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ إِلَى وَ هُمْ صاغِرُونَ فَمَنْ كَانَ مِنْهُمْ فِي دَارِ الْإِسْلَامِ فَلَنْ يُقْبَلَ مِنْهُمْ إِلَّا أَدَاءُ الْجِزْيَةِ أَوِ الْقَتْلُ وَ يُؤْخَذُ مَالُهُمْ وَ تُسْبَى ذَرَارِيُّهُمْ فَإِذَا قَبِلُوا الْجِزْيَةَ مَا حَلَّ لَنَا نِكَاحُهُمْ وَ لَا ذَبْحُهُمْ وَ لَا يُقْبَلُ مِنْهُمْ إِلَّا أَدَاءُ الْجِزْيَةِ أَوِ الْقَتْلُ.
Then it was Abrogated by His-azwj other Words: Fight those who are not believing in Allah, nor in the Last Day, – up to – and they are belittled [9:29]. So, the one from them who was in the realm of Al-Islam, no one from them will ever be killed except he either pays the tax or be killed, and their wealth will be seized and their offspring made captives. When they accept (paying) the tax it will neither be allowed for us to marry them, nor slaughter them nor accept from them except the tax or the killing’’.[220] (recording issues)
15- م، تفسير الإمام عليه السلام قَالَ الْإِمَامُ ع وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمانِكُمْ كُفَّاراً بِمَا يُورِدُونَهُ عَلَيْكُمْ مِنَ الشُّبَهِ حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ لَكُمْ بِأَنْ أَكْرَمَكُمْ بِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّاهِرِينَ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْحَقُ بِالْمُعْجِزَاتِ الدَّالَّاتِ عَلَى صِدْقِ مُحَمَّدٍ وَ فَضْلِ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ مِنْ بَعْدُ
Tafseer of the Imam (Hassan Al-Askari-asws) – The Imam-asws said: ‘Many of the People of the Book would like it, if they could turn you back from after your Eman as Kafirs – with what they are responding upon you from the confusion, out of envy from the themselves – for you all that you have been honoured by Muhammad–saww and Ali–asws and their–asws goodly Progeny–asws, the clean, from after the clarification of the Truth to them – with the miracles evidencing upon the truthfulness of Muhammad–saww and the merits of Ali–asws and their–asws Progeny–asws from after him–asws.
فَاعْفُوا وَ اصْفَحُوا عَنْ جَهْلِهِمْ وَ قَابِلُوهُمْ بِحُجَجِ اللَّهِ وَ ادْفَعُوا بِهَا أَبَاطِيلَهُمْ حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ فِيهِمْ بِالْقَتْلِ يَوْمَ فَتْحِ مَكَّةَ فَحِينَئِذٍ تُجْلُونَهُمْ مِنْ بَلَدِ مَكَّةَ وَ مِنْ جَزِيرَةِ الْعَرَبِ وَ لَا تُقِرُّونَ بِهَا كَافِراً.
But, be pardoning and overlooking – from their ignorance, and confront them with the Arguments of Allah–azwj, and repel their falsehood by these, until Allah Comes with His Command – regarding them, with the fighting on the Day of the conquest of Makkah. So this is where you–saww would be exiling them from the city of Makkah and from the Arabian Peninsula, and they will not be dwelling in it as Kafirs’’.[221]
16- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ سَالِمٍ الْجُعْفِيِّ عَنِ الشَّعْبِيِّ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كُنْتُمْ وَ إِيَّاهُمْ فِي طَرِيقٍ فَأَلْجِئُوهُمْ إِلَى مَضَايِقِهِ وَ صَغِّرُوا بِهِمْ كَمَا صَغَّرَ اللَّهُ بِهِمْ فِي غَيْرِ أَنْ تَظْلِمُوا.
(The book) ‘Kitab Al Garaat’ of Ibrahim Bin Muhammad Al Saqafy, from Ismail Bin Aban, from Amro Bin Shimr, from Salim Al Jufy, from Al Shaby,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘If you and them were in a road, then push them towards the narrow streets and make them feel belittled just as Allah-azwj has Belittled them, without being unjust to them’’.[222]
17- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شَرُّ الْيَهُودِ يَهُودُ بَيْسَانَ وَ شَرُّ النَّصَارَى نَصَارَى نَجْرَانَ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbaat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The evilest Jews are the Jews of Basysan, and the evilest Christians are the Christians of Najran’’.[223]
أبواب الأمر بالمعروف و النهي عن المنكر و ما يتعلق بهما من الأحكام
CHAPTERS ON INSTRUCTING FOR ACTS OF KINDNESS (ENJOINING THE GOOD) AND FORBIDDING FROM THE EVIL AND WHAT RULINGS ARE RELATED WITH THESE
باب 85 وجوب الأمر بالمعروف و النهي عن المنكر و فضلهما
CHAPTER 85 – OBLIGATION OF INSTRUCTING WITH THE ACTS OF KINDNESS AND FORBIDDING FROM THE EVIL, AND THEIR MERITS
الآيات آل عمران وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
The verses – (Surah) Aal-Imran-as: And let there be a community from you all calling to the better and enjoining with the goodness (acts of kindness) and forbidding from the evil, and they are the successful ones [3:104].
و قال تعالى كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْكَرِ
And the Glorious Said: You are the best of the communities raised up for the people; you are enjoining with the goodness and forbidding from the evil [3:110].
و قال سبحانه يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ يُسارِعُونَ فِي الْخَيْراتِ وَ أُولئِكَ مِنَ الصَّالِحِينَ
And the Glorious Said: and they are enjoining with the goodness and forbidding from the evil, and are hastening regarding the good deeds. They are from the righteous ones [3:114].
النساء فَأَعْرِضْ عَنْهُمْ وَ عِظْهُمْ وَ قُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغاً
(Surah) Al Nisaa: They are those Allah Knows what is in their hearts, therefore turn aside from them and advise them, and speak to them eloquent words regarding themselves [4:63].
المائدة لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَ أَكْلِهِمُ السُّحْتَ لَبِئْسَ ما كانُوا يَصْنَعُونَ
(Surah) Al Maidah: Why don’t they forbid them, the Rabbis and the Monks, from their sinful words and their consuming the ill-gotten gains? Evil was what they were doing [5:63].
و قال تعالى كانُوا لا يَتَناهَوْنَ عَنْ مُنكَرٍ فَعَلُوهُ لَبِئْسَ ما كانُوا يَفْعَلُونَ
And the Exalted Said: They were not forbidding from evil they were doing. Evil was what they were doing [5:79].
الأنعام وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
(Surah) Al Anaam: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68].
وَ ما عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسابِهِمْ مِنْ شَيْءٍ وَ لكِنْ ذِكْرى لَعَلَّهُمْ يَتَّقُونَ
And there would not be upon those who are fearing, anything from their Reckoning, but (it is) a reminder, perhaps they would be fearing [6:69].
وَ ذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِباً وَ لَهْواً وَ غَرَّتْهُمُ الْحَياةُ الدُّنْيا وَ ذَكِّرْ بِهِ أَنْ تُبْسَلَ نَفْسٌ بِما كَسَبَتْ لَيْسَ لَها مِنْ دُونِ اللَّهِ وَلِيٌّ وَ لا شَفِيعٌ
Forsake those who are taking their Religion as a play and sport, and the life of the world deceived them. And remind with it that, destroyed is a soul due to what it earns (when) there isn’t for it a Guardian from besides Allah or an intercessor; [6:70].
و قال تعالى ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ
And the Exalted Said: Then leave them playing in their disputes [6:91].
و قال فَذَرْهُمْ وَ ما يَفْتَرُونَ
And Said: So leave them and what they are fabricating [6:112].
الأعراف يَأْمُرُهُمْ بِالْمَعْرُوفِ وَ يَنْهاهُمْ عَنِ الْمُنْكَرِ
(Surah) Al A’raaf: he would be instructing them with the good things and forbidding them from the evil, [7:157].
و قال تعالى في قصة أصحاب السبت وَ إِذْ قالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْماً اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذاباً شَدِيداً قالُوا مَعْذِرَةً إِلى رَبِّكُمْ وَ لَعَلَّهُمْ يَتَّقُونَ
And the Exalted Said in the story of the companions of Sabbath: And when a community from them said, ‘Why are you advising a people whom Allah would either be Destroying or Punishing by a severe Punishment?’ They said, ‘As an excuse to your Lord, and perhaps they would be fearing’ [7:164].
فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَ أَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذابٍ بَئِيسٍ بِما كانُوا يَفْسُقُونَ
So when they forgot what they had been reminded with, We Rescued those who were forbidding from the evil and We Seized those who were unjust with an evil (Punishment) due to what they had been corrupting [7:165].
و قال تعالى وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ
And the Exalted Said: Take to the Forgiveness and enjoin good and turn away from the ignorant ones [7:199].
التوبة الْمُنافِقُونَ وَ الْمُنافِقاتُ بَعْضُهُمْ مِنْ بَعْضٍ يَأْمُرُونَ بِالْمُنْكَرِ وَ يَنْهَوْنَ عَنِ الْمَعْرُوفِ إلى قوله تعالى وَ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ
The hypocritical men and the hypocritical women are from each other. They enjoin evil and forbid good [9:67] – up to Words of the Exalted: And the believing men and the believing women are guardians of each other. They are enjoining with the goodness and are forbidding from the evil, [9:71].
هود فَلَوْ لا كانَ مِنَ الْقُرُونِ مِنْ قَبْلِكُمْ أُولُوا بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسادِ فِي الْأَرْضِ إِلَّا قَلِيلًا مِمَّنْ أَنْجَيْنا مِنْهُمْ وَ اتَّبَعَ الَّذِينَ ظَلَمُوا ما أُتْرِفُوا فِيهِ وَ كانُوا مُجْرِمِينَ
(Surah) Hud-as: So, why were there not, from the generations from before you, people of balance forbidding from the corruption in the earth, except for a few from the ones We Rescued from them? And those who were unjust pursued what luxuries were therein, and they were criminals [11:116].
طه اذْهَبا إِلى فِرْعَوْنَ إِنَّهُ طَغى فَقُولا لَهُ قَوْلًا لَيِّناً لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشى قالا رَبَّنا إِنَّنا نَخافُ أَنْ يَفْرُطَ عَلَيْنا أَوْ أَنْ يَطْغى قالَ لا تَخافا إِنَّنِي مَعَكُما أَسْمَعُ وَ أَرى
(Surah) Ta Ha: Go, both of you, to Pharaoh, (for) he has transgressed! [20:43] But speak to him gentle words, perhaps he would mind or fear [20:44] They both said: ‘Our Lord! We fear that he may be excessive upon us or he would transgress’ [20:45] He said: “Do not fear! I am with you both. I hear and I See” [20:46].
و قال وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ
And Said: And enjoin your family with the Salat [20:132].
الحج الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ وَ أَمَرُوا بِالْمَعْرُوفِ وَ نَهَوْا عَنِ الْمُنْكَرِ
(Surah) Al Hajj: Those, if We were to Enable them in the land, they would Establish the Salat and give the Zakat, and they would enjoin with the good and forbid from the evil; [22:41].
لقمان يا بُنَيَّ أَقِمِ الصَّلاةَ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنْكَرِ وَ اصْبِرْ عَلى ما أَصابَكَ إِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ
(Surah) Luqman-as: O my son! Establish the Salat and enjoin the good and forbid from the evil, and be patient upon what befalls you, surely that is from the matters requiring determination [31:17].
التحريم يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ.
(Surah) Al Tahreem: O you who believe! Save yourselves and your families from a Fire whose fuel are the people and the stones. Upon it are Angels of severe cruelty, not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
1- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص الْمَعْرُوفُ وَ الْمُنْكَرُ خَلِيفَتَانِ يُنْصَبَانِ لِلنَّاسِ فَيَقُولُ الْمُنْكَرُ لِأَهْلِهِ إِلَيْكُمْ إِلَيْكُمْ وَ يَقُولُ الْمَعْرُوفُ لِأَهْلِهِ عَلَيْكُمْ عَلَيْكُمْ وَ مَا يَسْتَطِيعُونَ لَهُ إِلَّا لُزُوماً.
(The book) ‘Al Majazaat Al Nabawiyya –
‘He-saww said: ‘Good and evil are two caliphs appointed for the people. Evil says to its people, ‘Up to you! Up to you!’, while good calls its people, saying, ‘Upon you (is to do it)! Upon you (is to do it)!’, and they have no choice but to adhere to it’’.[224]
و هذا القول مجاز و المراد أن الله تعالى جعل للفعل المعروف علامات و على الفعل المنكر أمارات و وعد على فعل المعروف حلول دار النعيم و أوعد على فعل المنكر خلود دار الجحيم فكان بين الأمرين الحجاز البين و الفرقان النير
And this statement is metaphorical. The intended meaning is that Allah-azwj the Exalted has Placed signs for good deeds and indicators for evil deeds. He-azwj has Promised the dwellers of Paradise as a reward for performing good deeds and has warned of eternal punishment in Hell for committing evil deeds. Thus, there is a clear distinction between the two matters, a manifest boundary and an evident criterion.
فكان المعروف يدعو إلى فعله لما وعد عليه من الثواب و كذلك المنكر ينهى عن فعله لما وعد عليه من العقاب فلذلك قال ع فيقول المنكر لأهله إليكم إليكم على طريق الاتساع و المجاز
Goodness calls people to act upon it because of the Reward associated with it, while evil warns against itself due to the punishment threatened for it. That is why it is said that evil calls its followers, saying, ‘Up to you! Up to you!’, in a figurative and expansive manner.
و قوله ع من بعد و ما يستطيعون له إلا لزوما المراد به أنهم مع قوارع النذر و صوادع الغير و زواجر التحذير و بوالغ الوعيد ليتنازعون إلى فعله و يتسارعون إلى ورده و ليس المراد أنهم لا يستطيعون له إلا لزوما على الحقيقة
As for the phrase, ‘And they have no choice but to adhere to it’, the intended meaning is that despite warnings, and deterrents, and cautionary advice, and severe threats, people still rush toward committing evil and hasten to engage in it. However, it does not literally mean that they are incapable of avoiding it.
و إنما قيل ذلك على طريق المبالغة في صفتهم بالنزوع إليه و الإصرار عليه كما يقول القائل ما أستطيع النظر إلى فلان أو لا أستطيع الاجتماع مع فلان إذا أراد المبالغة في نفسه لشدة الإبغاض لذلك الإنسان و الاستثقال لرؤيته و النفور من مقاعدته و إن كان على الحقيقة مستطيعا لذلك بصحة أدواته و التمكن من تصريف إراداته و لو لم يكن هؤلاء المذكورون في الخبر قادرين على الانفصال من فعل المنكر لما كانوا على مواقعته مذمومين و بجريرته مطالبين و ذلك أوضح من أن نستقصي الكلام فيه و نستكثر من الحجاج عليه.
Rather, the phrase is used as an exaggeration to emphasise their inclination toward wrongdoing and their persistence in it, just as one might say, ‘I cannot bear to look at so-and-so’, or ‘I cannot sit with so-and-so’, intending to express extreme aversion and dislike, despite actually being capable of doing so. If those mentioned in the report were truly unable to refrain from committing evil, they would not be blameworthy for engaging in it, nor would they be held accountable for its consequences. This is so evident that it requires no further elaboration or extensive argument’.
2- الْهِدَايَةُ، الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ فَرِيضَتَانِ وَاجِبَتَانِ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَى الْإِمْكَانِ عَلَى الْعَبْدِ أَنْ يُغَيِّرَ الْمُنْكَرَ بِقَلْبِهِ وَ لِسَانِهِ وَ يَدِهِ فَإِنْ لَمْ يَقْدِرْ عَلَيْهِ فَبِقَلْبِهِ وَ لِسَانِهِ فَإِنْ لَمْ يَقْدِرْ فَبِقَلْبِهِ.
(The book) ‘Al-Hidaya’ –
‘Instructing with the acts of kindness and forbidding from the evil is not necessary, obligated from Allah-azwj Mighty and Majestic, upon the ability of the servant to change the evil with his heart, and his tongue, and his hands. If he is unable upon it, then by his heart and his tongue. If he is not able, then with his heart’’.[225]
3- وَ قَالَ الصَّادِقُ ع إِنَّمَا يُؤْمَرُ بِالْمَعْرُوفِ وَ يُنْهَى عَنِ الْمُنْكَرِ مُؤْمِنٌ فَيَتَّعِظُ أَوْ جَاهِلٌ فَيَتَعَلَّمُ فَأَمَّا صَاحِبُ سَيْفٍ وَ سَوْطٍ فَلَا.
And Al-Sadiq-asws said: ‘But rather instructing with the act of kindness and forbidding from the evil is to a Momin who will heed advice or an ignorant one who will learn. As for the owner of a sword and whip, so no!’’[226]
4- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ع لِأَصْحَابِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَ لَتَنْهُنَّ عَنِ الْمُنْكَرِ أَوْ لَيَلْحِيَنَّكُمُ اللَّهُ كَمَا لَحَيْتُ عَصَايَ هَذِهِ لِعُودٍ فِي يَدِهِ.
(The book) ‘Al Majazaat Al Nabawiyya’ –
‘He-saww said: ‘Either you will be instructed with the acts of kindness and forbid from the evil or Allah-azwj will Strip you away just as I-saww have stripped (the bark from) this stick of mine’ (a piece of wood in his-saww hand)’’.[227]
و في هذا الكلام موضع استعارة و هو قوله ع أو ليلحينكم الله و المراد ليتنقصنكم الله في النفوس و الأموال و ليصيبنكم بالمصائب العظام فتكونون كالأغصان التي جردت من أوراقها و عريت من ألحيتها و أليافها فصارت قضبانا مجردة و عيدانا مفردة
In this statement, there is a metaphor in the phrase ‘or Allah-azwj will Strip you away’. The intended meaning is that Allah-azwj will Diminish you in both life and wealth and Afflict you with great calamities, Making you like branches that have been stripped of their leaves and bark, leaving them bare and lifeless.
و هم يقولون لمن جلف الزمان ماله أو سلبه أولاده و أعضاده قد لحاه الدهر لحي العصا لأن ما كان ينضم إليه من ولدته و حفدته و يسبغ عليه من جلابيب نعمته بمنزلة اللحاء للقضيب و الورق للغصن الرطيب فإذا أخرج عن ذلك أجمع كان كالعود العاري و القضيب الذاوي.
And they (people) use a similar expression when someone loses their wealth, children, or supporters, saying, ‘Time has stripped him like the stripping of a stick’, because the relatives, descendants, and Blessings that once surrounded him are like the bark on a branch and the leaves on a fresh twig. When all of that is taken away, he becomes like a dry, barren stick.
5- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ أَمَا إِنَّهُ لَيْسَ مِنْ سَنَةٍ أَقَلَّ مَطَراً مِنْ سَنَةٍ وَ لَكِنَّ اللَّهَ يَضَعُهُ حَيْثُ يَشَاءُ إِنَّ اللَّهَ جَلَّ جَلَالُهُ إِذَا عَمِلَ قَوْمٌ بِالْمَعَاصِي صَرَفَ عَنْهُمْ مَا كَانَ قَدَّرَ لَهُمْ مِنَ الْمَطَرِ فِي تِلْكَ السَّنَةِ إِلَى غَيْرِهِمْ وَ إِلَى الْفَيَافِي وَ الْبِحَارِ وَ الْجِبَالِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Malik Bin Atiyya, from Al Sumali,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Surely there isn’t any year of less rain than a year, but Allah-azwj Places it wherever He-azwj so Desires! When a person works with the disobedience, Allah-azwj, Majestic is His-azwj Majestic Turns away from them similar to the rain, He-azwj had Pre-determined for them during that year to others, and to the deserts, and the oceans, and the mountains.
وَ إِنَّ اللَّهَ لَيُعَذِّبُ الْجُعَلَ فِي جُحْرِهَا بِحَبْسِ الْمَطَرِ عَنِ الْأَرْضِ الَّتِي هِيَ بِمَحَلَّتِهَا لِخَطَايَا مَنْ بِحَضْرَتِهَا وَ قَدْ جَعَلَ اللَّهُ لَهَا السَّبِيلَ إِلَى مَسْلَكٍ سِوَى مَحَلَّةِ أَهْلِ الْمَعَاصِي
And Allah-azwj Punishes the beetle in its burrow by Withholding the rain from the land which it is in due to the sins in its place by the ones present at it, and Allah-azwj Makes a way for it to travel to a path other than the place of the disobedient people’.
قَالَ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ
He (the narrator) said, ‘Then Abu Ja’far-asws said: ‘So take a lesson, O people of insight!’
ثُمَّ قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ظَهَرَ الزِّنَا كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَاتِهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلَّهَا
Then we-asws found in the Book of Ali-asws that he-asws said: ‘Rasool-Allah-saww said: ‘When the adultery appears the sudden deaths will be a lot, and when the measures are underestimated Allah-azwj will Seize them with the years (of drought) and the deficiencies, and when they prevent the Zakat the ground will prevents its Blessings of the crops and the fruits and the minerals, all of them!
وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ وَ إِذَا نَقَضُوا الْعُهُودَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ
And when the rulers are tyrannous in the rulings, they will assist each other upon the injustice and the aggression, and when they break the pacts, Allah-azwj will Cause their enemies to prevail upon them, and when they cut-off the kingships the wealth will be made to be in the hands of evil people!
وَ إِذَا لَمْ يَأْمُرُوا بِمَعْرُوفٍ وَ لَمْ يَنْهَوْا عَنْ مُنْكَرٍ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ فَيَدْعُو عِنْدَ ذَلِكَ خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.
And when they do not instruct with the acts of kindness and do not forbid from the evil and do not follow the good people from the People-asws of my-saww Household, Allah-azwj will Cause their evil ones to prevail upon them. During that, their good ones will supplicate but these (supplications) will not be Answered for them!’’[228]
6- فس، تفسير القمي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ أَوَّلَ مَا تُقْلَبُونَ إِلَيْهِ مِنَ الْجِهَادِ الْجِهَادُ بِأَيْدِيكُمْ ثُمَّ الْجِهَادُ بِقُلُوبِكُمْ فَمَنْ لَمْ يَعْرِفْ قَلْبُهُ مَعْرُوفاً وَ لَمْ يُنْكِرْ مُنْكَراً نُكِسَ قَلْبُهُ فَجُعِلَ أَسْفَلُهُ أَعْلَاهُ فَلَا يَقْبَلُ خَيْراً أَبَداً.
Tafseer Al Qummi –
‘From Amir Al-Momineen-asws having said: ‘The first of what you will be coming to from the (types of) Jihaad is the Jihaad with your hands, then the Jihaad with your hearts. So, the one whose heart does not recognise goodness and does not condemn the evil; his heart will be overturned. So its bottom will be its top, and it will not accept goodness, ever!’’[229]
7- فس، تفسير القمي أَبِي عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْوَرِعِ فَقَالَ الَّذِي يَتَوَرَّعُ عَنْ مَحَارِمِ اللَّهِ وَ يَجْتَنِبُ هَؤُلَاءِ الشُّبُهَاتِ وَ إِذَا لَمْ يَتَّقِ الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ وَ هُوَ لَا يَعْرِفُهُ
Tafseer Al Qummi – My father, from Al Asbahany, from Al Minqary, from Fuzeyl Bin Iyaz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the devoutness (piety). He-asws said: ‘Devoutness away from the Prohibitions of Allah-azwj and shun these suspect issues, and when the he does not save (himself) from the suspect issues, he will fall into the Prohibition and he will not recognise it.
وَ إِذَا رَأَى الْمُنْكَرَ وَ لَمْ يُنْكِرْهُ وَ هُوَ يَقْدِرُ عَلَيْهِ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ وَ مَنْ أَحَبَّ أَنْ يُعْصَى اللَّهُ فَقَدْ بَارَزَ اللَّهَ بِالْعَدَاوَةِ
And when he sees the evil and does not dislike it while he is able upon it, so he has loved to disobey Allah-azwj, and the one who loves to disobey Allah-azwj, he has duelled Allah-azwj with the hostility!
وَ مَنْ أَحَبَّ بَقَاءَ الظَّالِمِينَ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَمِدَ نَفْسَهُ عَلَى هَلَاكِ الظَّالِمِينَ فَقَالَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
And one who loves the oppressors to remain (in power or alive) so he has loved to disobey Allah-azwj. Allah-azwj has Praised Himself upon Destroying the oppressors. He-azwj Said: ‘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]’’.[230]
8- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِ مِثْلَهُ.
(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Asbahany – similar to it’.[231]
9- شي، تفسير العياشي عَنِ ابْنِ عِيَاضٍ مِثْلَهُ.
Tafseer Al Ayyashi – from Ibn Iyaz, similar to it.[232]
10- فس، تفسير القمي أَبِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ أَيُّهَا النَّاسُ اومُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ فَإِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَمْ يُقَرِّبَا أَجَلًا وَ لَمْ يُبَاعِدَا رِزْقاً
Tafseer Al Qummi – My father, from Bakr Bin Muhammad Al Azdy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘O you people! Instruct with the acts of kindness and forbid from the evil, for instructing with the acts of kindness and forbidding from the evil does not draw the death any closer nor does it distance the sustenance.
فَإِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ كَقَطْرِ الْمَطَرِ فِي كُلِّ يَوْمٍ إِلَى كُلِّ نَفْسٍ بِمَا قَدَّرَ اللَّهُ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ وَ إِذَا أَصَابَ أَحَدَكُمْ مُصِيبَةٌ فِي مَالٍ أَوْ نَفْسٍ وَ رَأَى عِنْدَ أَخِيهِ عَفْوَةً فَلَا تَكُونَنَّ لَهُ فِتْنَةً
Surely, the matters descend from the sky to the earth like the drops of rain every day, to every soul with whatever Allah-azwj has Predetermined for it, from an increase or reduction in the family or wealth or self (life); and whenever one of you is afflicted with a difficulty regarding wealth or self (life), and he sees his brother to have been spared, it should not be a trial for him.
فَإِنَّ الْمَرْءَ الْمُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ وَ يَخْشَعُ لَهَا إِذَا ذُكِرَتْ وَ يُغْرَى بِهَا لِئَامُ النَّاسِ كَانَ كَالْيَاسِرِ الْفَالِجِ الَّذِي يَنْتَظِرُ إِحْدَى فَوْزَةٍ مِنْ قِدَاحِهِ تُوجِبُ لَهُ الْمَغْنَمَ وَ يُدْفَعُ عَنْهُ بِهَا المعزم- [الْمَغْرَمُ]
The Muslim person, as long as he does not engage in disgraceful acts that become apparent, does not submit to them when they are mentioned and is not enticed by the lowly among people, is like a skilled gambler waiting for one of his winning throws, which will grant him gain and avert loss from him.
كَذَلِكَ الْمَرْءُ الْمُسْلِمُ الْبَرِيءُ مِنَ الْخِيَانَةِ وَ الْكَذِبِ يَنْتَظِرُ إِحْدَى الْحُسْنَيَيْنِ إِمَّا دَاعِياً مِنَ اللَّهِ فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ وَ إِمَّا رِزْقاً مِنَ اللَّهِ فَهُوَ ذُو أَهْلٍ وَ مَالٍ وَ مَعَهُ دِينُهُ وَ حَسَبُهُ الْمَالُ وَ الْبَنُونَ حَرْثُ الدُّنْيَا وَ الْعَمَلُ الصَّالِحُ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ لِأَقْوَامٍ.
Like that is the Muslim person, disavowing from the betrayal and the lying. He is awaiting one of the two good things. Either a caller from Allah-azwj, so whatever is in the Presence of Allah-azwj is better for him, or sustenance from Allah-azwj, so he is with the family and wealth and with him is his religion and his honour. The wealth and the sons are a cultivation of the world, while the righteous deeds are a cultivation of the Hereafter, and Allah-azwj has Gathered both of these for some people’’.[233]
11- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ عَقِيلٍ عَنْ حَبَشِيٍّ كَذَا قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ ذَكَرَ ابْنَ عَمِّهِ مُحَمَّداً ص فَصَلَّى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّهُ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِحَيْثُ مَا عَمِلُوا مِنَ الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ فَإِنَّهُمْ لَمَّا تَمَادَوْا فِي الْمَعَاصِي نَزَلَتْ بِهِمُ الْعُقُوبَاتُ فَمُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ سَاقَ الْحَدِيثَ إِلَى آخِرِهِ كَمَا مَرَّ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Ibn Muskan, from Abu Hamza, from Yahya Bin Aqeel, from Habashi, like that said,
‘Amir Al-Momineen-asws addressed. He-asws praised Allah-azwj and lauded upon Him-azwj and mention his-asws cousin Muhammad-saww. He-asws sent Salawaat upon him-asws, then said: ‘As for after, but rather the ones before you were destroyed due to their having worked the acts of disobedience while the Rabbis and the Monks did not forbid them from that. When they deliberated in the acts of disobedience, the consequential punishment befell them, therefore instruct with the acts of kindness and forbid from the evil’ – and he-asws continued the Hadeeth up to its end just as has passed’’.[234]
12- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنْ زُرْعَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ قُلْتُ هَذِهِ نَفْسِي أَقِيهَا فَكَيْفَ أَقِي أَهْلِي
Tafseer Al Qummi – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al Nazr, from Zur’ah, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Save yourselves and your families from a Fire whose fuel are the people and the stones. [66:6]. I said, ‘This, my soul, I can save it, how can I save my family?’
قَالَ تَأْمُرُهُمْ بِمَا أَمَرَهُمُ اللَّهُ بِهِ وَ تَنْهَاهُمْ عَمَّا نَهَاهُمُ اللَّهُ عَنْهُ فَإِنْ أَطَاعُوكَ كُنْتَ وَقَيْتَهُمْ وَ إِنْ عَصَوْكَ فَكُنْتَ قَدْ قَضَيْتَ مَا عَلَيْكَ.
He-asws said: ‘Instruct them with what Allah-azwj has Commanded them and forbid them from what Allah-azwj has Prohibited them from. If they obey you, you would have saved them, and if they disobey you, you would have fulfilled whatever was upon you’’.[235]
13- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ مِثْلَهُ.
Kitab of Haseen Bin Saeed, and ‘Al-Nawadir’ of Al-Nazr – similar to it.[236]
14- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: كَيْفَ بِكُمْ إِذَا فَسَدَ نِسَاؤُكُمْ وَ فَسَقَ شُبَّانُكُمْ وَ لَمْ تَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ تَنْهَوْا عَنِ الْمُنْكَرِ
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘How will it be when your women become corrupt, your young men become immoral, and you no longer enjoin or forbid from the evil?’
فَقِيلَ لَهُ وَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ
It was said to him-saww, ‘And that will happen, O Rasool-Allah-saww?’
قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ كَيْفَ بِكُمْ إِذَا أَمَرْتُمْ بِالْمُنْكَرِ وَ نَهَيْتُمْ عَنِ الْمَعْرُوفِ
He-saww said: ‘Yes, and eviler than that! How will be with you when you do instruct with the evil and forbid them from the good?’
قِيلَ يَا رَسُولَ اللَّهِ وَ يَكُونُ ذَلِكَ
It was said, ‘O Rasool-Allah-saww, and that will happen?’
قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ كَيْفَ بِكُمْ إِذَا رَأَيْتُمُ الْمَعْرُوفَ مُنْكَراً وَ الْمُنْكَرَ مَعْرُوفاً.
He-saww said: ‘Yes, and eviler than that! How will it be with you when you see the good as evil, and the evil as good?’’[237]
15- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْمَعْصِيَةَ إِذَا عَمِلَ بِهَا الْعَبْدُ سِرّاً لَمْ تَضُرَّ إِلَّا عَامِلَهَا وَ إِذَا عَمِلَ بِهَا عَلَانِيَةً وَ لَمْ يُغَيَّرْ عَلَيْهِ أَضَرَّتْ بِالْعَامَّةِ.
(The book) ‘Qurb Al Isnaad’ – By this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The act of disobedience, when the servant works with it secretly, it does not harm except its worker, and when he works with it openly, and he is not opposed upon it, it harms the general public’’.[238]
16- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع أَيُّهَا النَّاسُ إِنَّ اللَّهَ لَا يُعَذِّبُ الْعَامَّةَ بِذَنْبِ الْخَاصَّةِ إِذَا عَمِلَتِ الْخَاصَّةُ بِالْمُنْكَرِ سِرّاً مِنْ غَيْرِ أَنْ تَعْلَمَ الْعَامَّةُ فَإِذَا عَمِلَتِ الْخَاصَّةُ الْمُنْكَرَ جِهَاراً فَلَمْ يُغَيِّرْ ذَلِكَ الْعَامَّةُ اسْتَوْجَبَ الْفَرِيقَانِ الْعُقُوبَةَ مِنَ اللَّهِ.
(The book) ‘Qurb Al Isnaad’ – By this chain,
‘He-asws said: ‘Ali-asws said: ‘O you people! Allah-azwj does not Punish the general people due to the sin of the specific ones, when the specific (individual) works the evil secretly without the general public knowing of it. When the specific (individual) works the evil openly, the general public does not oppose him, both the segments deserve the Punishment from Allah-azwj!’’[239]
17- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِ مِثْلَهُ.
(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, similar to it.[240]
18- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ: أُتِيَ عَلِيٌّ ع بِرَجُلٍ كَسَرَ طُنْبُوراً لِرَجُلٍ فَقَالَ بُعْداً.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Ali-asws was brought a man who had broken a mandolin (a flute like instrument) of a man. He-asws said: ‘Distance him!’’[241]
19- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ قَالَ: سُئِلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع عَنِ الْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ص أَنَّ أَفْضَلَ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ مَا مَعْنَاهُ
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Haroun, from Ibn Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws was asked about the Hadeeth which had come from the Prophet-saww that the best Jihaad is (speaking) a just word in the presence of a tyrannical imam (ruler), ‘What is its meaning?’
قَالَ هَذَا عَلَى أَنْ يَأْمُرَهُ بِقَدْرِ مَعْرِفَتِهِ وَ هُوَ مَعَ ذَلِكَ يَقْبَلُ مِنْهُ وَ إِلَّا فَلَا.
He-asws said: ‘This is based upon that he should instruct him (with good) in accordance to his understanding, and along with that he should accept from him, or else, so no!’’[242]
20- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يَحْيَى الطَّوِيلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا يُؤْمَرُ بِالْمَعْرُوفِ وَ يُنْهَى عَنِ الْمُنْكَرِ مُؤْمِنٌ فَيَتَّعِظُ أَوْ جَاهِلٌ فَيَتَعَلَّمُ فَأَمَّا صَاحِبُ سَوْطٍ وَ سَيْفٍ فَلَا.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Yahya Al Taweel,
‘From Abu Abdullah-asws having said: ‘But rather he should instruct with the good and forbid from the evil either to a Momin so he would take his advice, or an ignorant one so he would learn. As for the owner of a whip and sword, so no!’’[243]
21- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ خَلْقَانِ مِنْ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ نَصَرَهُمَا أَعَزَّهُ اللَّهُ وَ مَنْ خَذَلَهُمَا خَذَلَهُ اللَّهُ.
(The book) ‘Al Khisaal’ – My father, from Muhammad al Attar, from Al Ashary, from Ibn Yazeed raising it to,
Abu Ja’far-asws said: ‘The instructing with the good and forbidding from the evil are two creatures from the creation of Allah-azwj Mighty and Majestic. The one who helps them, Allah-azwj will Honour him, and one who abandons them, Allah-azwj will Abandon him’’.[244]
22- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ ابْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ الشَّامِيِّ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ قَالَ كَانُوا ثَلَاثَةَ أَصْنَافٍ صِنْفٌ ائْتَمَرُوا وَ أَمَرُوا فَنَجَوْا وَ صِنْفٌ ائْتَمَرُوا وَ لَمْ يَأْمُرُوا فَمُسِخُوا ذَرّاً وَ صِنْفٌ لَمْ يَأْتَمِرُوا وَ لَمْ يَأْمُرُوا فَهَلَكُوا.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Sahl, from Amro Bin Usman, from Ibn Al Mugheira, from Talha Al Shamy,
‘From Abu Ja’far-asws regarding Words of Allah-azwj Mighty and Majestic: But when they forgot what they had been Reminded with, [6:44]. He-asws said: ‘They were of three types – a group obeyed instructions and their instructed (others), so they were saved; and a group obeyed instruction and did not instruct (others), so they were morphed as particles; and a group did not obey instructions and did not instruct (others), so they were destroyed’’.[245]
23- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ مِنَ النَّاسِ إِلَى مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ وَ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ وَ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Sa’ad, from Al Barqy, from Bakr Bin Salih, from Ibn Fazzal, from Abdullah Bin Ibrahim, from Al-Husayn Bin Zayd, from his father,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘It suffices with the person as a fault that he looks from the people to what he is blind of from himself, and he faults the people with what he is not capable of leaving it, and he bothers his companions with what does not concern him’’.[246]
24- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَمَرَ بِمَعْرُوفٍ أَوْ نَهَى عَنْ مُنْكَرٍ أَوْ دَلَّ عَلَى خَيْرٍ أَوْ أَشَارَ بِهِ فَهُوَ شَرِيكٌ وَ مَنْ أَمَرَ بِسُوءٍ أَوْ دَلَّ عَلَيْهِ أَوْ أَشَارَ بِهِ فَهُوَ شَرِيكٌ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who instructs with the good or forbids from evil, or points upon good or indicates with it, he is a participant (in the good), and one who instructs with evil, or points to it, or indicates with it, he is a participant (in the evil)’’.[247]
25- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام أَبِي عَنِ الْحِمْيَرِيِّ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ: جَاءَ قَوْمٌ بِخُرَاسَانَ إِلَى الرِّضَا ع فَقَالُوا إِنَّ قَوْماً مِنْ أَهْلِ بَيْتِكَ يَتَعَاطَوْنَ أُمُوراً قَبِيحَةً فَلَوْ نَهَيْتَهُمْ عَنْهَا
(The book) ‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al Reza-asws’, may the greeting be upon him-asws – My father, from Al Himeyri, from Al Rayyan Bin Al Salt who said,
‘A group came to Al Reza-asws at Khurasan. They said, ‘Some people from your-asws family members are committing ugly acts, if you-asws could forbid them from these!’
فَقَالَ لَا أَفْعَلُ
He-asws said: ‘I-asws will not do it!’
فَقِيلَ وَ لِمَ
It was said, ‘And why not?’
قَالَ لِأَنِّي سَمِعْتُ أَبِي ع يَقُولُ النَّصِيحَةُ خَشِنَةٌ.
He-asws said: ‘Because I-asws heard my-asws father-asws saying: ‘The good advice is harsh’’.[248]
26- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ أَبِيهِ ع قَالَ: دَخَلَ أَبِي ع عَلَى هَارُونَ الرَّشِيدِ وَ قَدِ استحفزه [اسْتَخَفَّهُ] الْغَضَبُ عَلَى رَجُلٍ فَقَالَ إِنَّمَا تَغْضَبُ لِلَّهِ عَزَّ وَ جَلَّ فَلَا تَغْضَبْ بِأَكْثَرَ مِمَّا غَضِبَ لِنَفْسِهِ.
(The book) ‘Uyoun Akhbar Al Reza-asws’, may the greeting be upon him-asws – Ibn Al Mutawakkil, from Al Sa’dabadi, from Al Barqy, from Abdul Azeem Al Hasany,
‘From Abu J’afar-asws the 2nd, from his-asws father-asws having said: ‘My-asws father-asws entered to see (the caliph) Haroun Al Rasheed, and he was overcome by anger upon a man. He-asws said: ‘But rather you should get angered for the Sake of Allah-azwj Mighty and Majestic, so do not be angry with more than what He-azwj has got Angered for Himself-azwj!’’[249]
27- ن، عيون أخبار الرضا عليه السلام فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ وَاجِبَانِ إِذَا أَمْكَنَ وَ لَمْ تَكُنْ خِيفَةٌ عَلَى النَّفْسِ.
(The book) ‘Uyoun Akhbar Al Reza-asws’, may the greeting be upon him-asws – ‘Among what Al Reza-asws wrote for Al Mamoun (the caliph): ‘The instructing with the good and forbidding from the evil are two obligations when possible and you don’t fear upon yourself’’.[250]
28- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الشَّافِعِيِّ عَنِ الْحُسَيْنِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ شَبِيبٍ عَنْ أَبِي طَاهِرٍ أَحْمَدَ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: كَانَ يُقَالُ لَا يَحِلُّ لِعَيْنٍ مُؤْمِنَةٍ تَرَى اللَّهَ يَعْصِي فَتَطْرِفُ حَتَّى تُغَيِّرَهُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Muhammad Bin Ahmad Al Shafie, from Al-Husayn Bin Ismail, from Abdullah Bin Shabeet, from Abu Tahir Ahmad Bin Isa, from A Hassan Bin Ali Bin Al-Hassan, from his father, from his grandfather who said,
He had said: ‘It is not permissible for the eye of a believer to witness disobedience to Allah and blink without seeking to change it’’.[251]
29- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ دَاوُدَ بْنِ الْهَيْثَمِ عَنْ جَدِّهِ إِسْحَاقَ عَنْ أَبِيهِ بُهْلُولٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الْوَصِينِ بْنِ عَطَاءٍ عَنْ عُمَيْرِ بْنِ هَانِي عَنْ جُنَادَةَ بْنِ أَبِي أُمَيَّةَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ عَنِ النَّبِيِّ ص قَالَ: سَتَكُونُ فِتَنٌ لَا يَسْتَطِيعُ الْمُؤْمِنُ أَنْ يُغَيِّرَ فِيهَا بِيَدٍ وَ لَا لِسَانٍ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Dawood Bin Al Haysam, from his grandfather Is’haq, from his father Bahloul, from Talha Bin Zayd, from Al Waseyn Bin Ata’a, from Umar Bin Hany, from Junada Bin Abu Umayya, from Ubadah Bin Al Samit,
‘From the Prophet-saww having said: ‘Fitna will be occurring, the Momin will not be capable of making changes during it, neither by hand nor by tongue!’
فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ فِيهِمْ يَوْمَئِذٍ مُؤْمِنُونَ
Ali Bin Abu Talib-asws said: ‘And there will be Momineen among them in those days?’
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ فَيَنْقُصُ ذَلِكَ مِنْ إِيمَانِهِمْ شَيْءٌ
He-asws said: ‘Will that reduce anything from their Eman?’
قَالَ لَا إِلَّا كَمَا يَنْقُصُ الْقَطْرُ مِنَ الصَّفَا إِنَّهُمْ يَكْرَهُونَهُ بِقُلُوبِهِمْ.
He-saww said: ‘No, except like the drop (of rain) reduces from Al Safa (hill of solid rock). They will be disliking it with their hearts’’.[252]
30- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: لَا تَتْرُكُوا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَيُوَلِّيَ اللَّهُ أُمُورَكُمْ شِرَارَكُمْ ثُمَّ تَدْعُونَ فَلَا يُسْتَجَابُ لَكُمْ دُعَاؤُكُمْ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – By a chain of Mujashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Do not neglect the instructing with the good and the forbidding from the evil or Allah-azwj will Cause your evil ones to be in charge of your affairs, then you will be supplicating but your supplications will not be Answered’’.[253]
31- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيُبْغِضُ الْمُؤْمِنَ الضَّعِيفَ الَّذِي لَا زَبْرَ لَهُ
(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘Allah-azwj Blessed and Exalted Hates the weak Momin who has no resolve for him!’
فَقَالَ هُوَ الَّذِي لَا يَنْهَى عَنِ الْمُنْكَرِ.
He-asws said: ‘He is the one who does not forbid from the evil’’.[254]
32- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ الْخُرَاسَانِيِّ عَنِ الْحُسَيْنِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا نَاشٍ نَشَأَ فِي قَوْمٍ ثُمَّ لَمْ يُؤَدَّبْ عَلَى مَعْصِيَةٍ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوَّلَ مَا يُعَاقِبُهُمْ فِيهِ أَنْ يَنْقُصَ مِنْ أَرْزَاقِهِمْ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Abdullah Bin Jabalah, from Abu Abdullah Al Khurasani, from Al-Husayn Bin Salim,
‘From Abu Abdullah-asws having said: ‘Whichever youth grows among a people then he is not disciplined upon acts of disobedience, Allah-azwj Mighty and Majestic, the first of what He-azwj will Punish them regarding it, is to reduce from their sustenance’’.[255]
33- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص إِذَا تَرَكَتْ أُمَّتِي الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَلْيُؤَذِّنْ بِوِقَاعٍ مِنَ اللَّهِ جَلَّ اسْمُهُ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Muhammad Bin Isa, from Muhammad Bin Arafa who said,
‘I heard Al Reza-asws saying: ‘Rasool-Allah-saww said: ‘When my-saww community neglects instructing with the good and forbidding from the evil, let them be proclaimed of a calamity from Allah-azwj, Majestic is His-azwj Name’’.[256]
34- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَقَرَّ قَوْمٌ بِالْمُنْكَرِ بَيْنَ أَظْهُرِهِمْ لَا يُغَيِّرُونَهُ إِلَّا أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ عَزَّ وَ جَلَّ بِعِقَابٍ مِنْ عِنْدِهِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, raising it to,
‘Abu Abdullah-asws said: ‘No people will accept the evil in their midst not changing it except very soon Allah-azwj Mighty and Majestic will Generalise them with a Punishment from Him-azwj’’.[257]
35- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْمَعْصِيَةَ إِذَا عَمِلَ بِهَا الْعَبْدُ سِرّاً لَمْ تُضِرَّ إِلَّا عَامِلَهَا وَ إِذَا عَمِلَ بِهَا عَلَانِيَةً وَ لَمْ يُغَيَّرْ عَلَيْهِ أَضَرَّتِ الْعَامَّةَ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Muhammad Bin Abu Al Qasim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The act of disobedience, when the servant works with it secretly does not harm except it worker, and when it is worked with openly and there is no change (opposition) to it, harms the general public’.
قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع وَ ذَلِكَ أَنَّهُ يُذِلُّ بِعَمَلِهِ دِينَ اللَّهِ وَ يَقْتَدِي بِهِ أَهْلُ عَدَاوَةِ اللَّهِ.
Ja’far Bin Muhammad-asws said: ‘And what is because he is disgracing the religion of Allah-azwj by his actions and the people hostile to Allah-azwj will be led by it’’.[258]
36- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع أَيُّهَا النَّاسُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُعَذِّبُ الْعَامَّةَ بِذَنْبِ الْخَاصَّةِ إِذَا عَمِلَتِ الْخَاصَّةُ بِالْمُنْكَرِ سِرّاً مِنْ غَيْرِ أَنْ تَعْلَمَ الْعَامَّةُ فَإِذَا عَمِلَتِ الْخَاصَّةُ بِالْمُنْكَرِ جِهَاراً فَلَمْ يُغَيِّرْ ذَلِكَ الْعَامَّةُ اسْتَوْجَبَ الْفَرِيقَانِ الْعُقُوبَةَ مِنَ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Sawaab Al Amaal’ – By this chain,
‘He-asws said: ‘Ali-asws said: ‘O you people! Allah-azwj Mighty and Majestic does not Punish the general public due to a sin of the specific person when the specific person has worked the evil secretly from without the general public knowing. When the specific person works the evil openly, and the general public does not change that, both the groups deserve the consequential Punishment from Allah-azwj Mighty and Majestic!’
وَ قَالَ لَا يَحْضُرَنَّ أَحَدُكُمْ رَجُلًا يَضْرِبُهُ سُلْطَانٌ جَائِرٌ ظُلْماً وَ عُدْوَاناً وَ لَا مَقْتُولًا وَ لَا مَظْلُوماً إِذَا لَمْ يَنْصُرْهُ لِأَنَّ نُصْرَةَ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ فَرِيضَةٌ وَاجِبَةٌ إِذَا هُوَ حَضَرَهُ وَ الْعَافِيَةُ أَوْسَعُ مَا لَمْ تُلْزِمْكَ الْحُجَّةُ الْحَاضِرَةُ
And he-asws said: ‘Not one of you should be present when a tyrannous ruler strikes a man unjust and aggressively, nor if he is killed nor oppressed when he does not help him, because helping the believer against the believer is an obligatory duty when he is present, and the well-being is broader for as long as the present obligation binds you to act’.
قَالَ وَ لَمَّا جُعِلَ التَّفَضُّلُ فِي بَنِي إِسْرَائِيلَ جَعَلَ الرَّجُلُ مِنْهُمْ يَرَى أَخَاهُ عَلَى الذَّنْبِ فَيَنْهَاهُ فَلَا يَنْتَهِي فَلَا يَمْنَعُهُ ذَلِكَ أَنْ يَكُونَ أَكِيلَهُ وَ جَلِيسَهُ وَ شَرِيبَهُ حَتَّى ضَرَبَ اللَّهُ عَزَّ وَ جَلَّ قُلُوبَ بَعْضِهِمْ بِبَعْضٍ
He-asws said: ‘And when the preference was Made to be in the children of Israel, it was Made that if a man from them were to see his brother being upon the sin, he would forbid him. He did not desist, but that did not prevent him from eating with him, and sitting with him, and drinking with him until Allah-azwj Mighty and Majestic Struck the hearts of some of them with the others.
وَ نَزَلَ فِيهِ الْقُرْآنُ حَيْثُ يَقُولُ عَزَّ وَ جَلَ لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرائِيلَ عَلى لِسانِ داوُدَ وَ عِيسَى ابْنِ مَرْيَمَ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ كانُوا لا يَتَناهَوْنَ عَنْ مُنكَرٍ فَعَلُوهُ إِلَى آخِرِ الْآيَتَيْنِ.
And the Quran was Revealed regarding it whereby the Mighty and Majestic Said: Cursed were those who committed Kufr from the Children of Israel, upon the tongue of Dawood and Isa Bin Maryam. That was due to their disobedience and they were exceeding [5:78] They were not forbidding from evil they were doing. Evil was what they were doing [5:79] – up to then end of the two Verses’’.[259]
37- ف، تحف العقول مِنْ كَلَامِ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فِي الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ يُرْوَى عَنْ أَمِيرِ الْمُؤْمِنِينَ ع
(The book) ‘Tohaf Al Uqoul’ –
‘From a speech by Al-Husayn Bin Ali-asws, may the Salawaat of Allah-azwj be upon them-asws, regarding instructing with the good and forbidding from the evil, and it is reported from Amir Al-Momineen-asws: –
اعْتَبِرُوا أَيُّهَا النَّاسُ بِمَا وَعَظَ اللَّهُ بِهِ أَوْلِيَاءَهُ مِنْ سُوءِ ثَنَائِهِ عَلَى الْأَحْبَارِ إِذْ يَقُولُ لَوْ لا يَنْهاهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَ قَالَ لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرائِيلَ إِلَى قَوْلِهِ لَبِئْسَ ما كانُوا يَفْعَلُونَ
‘Take lesson, O people, with what Allah-azwj has Preached with to His-azwj friends, from His-azwj Condemnation of the Rabbis: Why don’t they forbid them, the Rabbis and the Monks, from their sinful words [5:63]. He-azwj Said: Cursed were those who committed Kufr from the Children of Israel, [5:78] – up to His-azwj Words – Evil was what they were doing [5:79].
وَ إِنَّمَا عَابَ اللَّهُ ذَلِكَ عَلَيْهِمْ لِأَنَّهُمْ كَانُوا يَرَوْنَ مِنَ الظَّلَمَةِ الَّذِينَ بَيْنَ أَظْهُرِهِمُ الْمُنْكَرَ وَ الْفَسَادَ فَلَا يَنْهَوْنَهُمْ عَنْ ذَلِكَ رَغْبَةً فِيمَا كَانُوا يَنَالُونَ مِنْهُمْ وَ رَهْبَةً مِمَّا يَحْذَرُونَ وَ اللَّهُ يَقُولُ فَلا تَخْشَوُا النَّاسَ وَ اخْشَوْنِ وَ قَالَ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ
And rather, Allah-azwj Faulted that upon them because they were seeing the injustices in their midst, the evil and the corruption but they were not prohibiting from them, desiring what they were attaining from them and dreading from they had been cautioned, and Allah-azwj Says: Therefore do not be fearing the people and fear Me, [5:44]; and Said: And the Momineen and the Mominaat are guardians of each other. They are enjoining with the goodness and are forbidding from the evil, [9:71].
فَبَدَأَ اللَّهُ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ فَرِيضَةً مِنْهُ لِعِلْمِهِ بِأَنَّهَا إِذَا أُدِّيَتْ وَ أُقِيمَتْ اسْتَقَامَتِ الْفَرَائِضُ كُلُّهَا هَيِّنُهَا وَ صَعْبُهَا وَ ذَلِكَ أَنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ دُعَاءٌ إِلَى الْإِسْلَامِ مَعَ رَدِّ الْمَظَالِمِ وَ مُخَالَفَةِ الظَّالِمِ وَ قِسْمَةِ الْفَيْءِ وَ الْغَنَائِمِ وَ أَخْذِ الصَّدَقَاتِ مِنْ مَوَاضِعِهَا وَ وَضْعِهَا فِي حَقِّهَا
Allah-azwj Began with the instructing with the good and the forbidding from the evil as an obligation from Him-azwj due to His-azwj Knowledge that when these are fulfilled and established, all of the obligations will be upheld, their easy ones and their difficult, and that is because the instructing with the good and the forbidding from the evil calls to Al Islam with rejections of the injustices, and opposing the oppressor, and distribution of the Fey and the spoils of war, and taking the charities from their places and placing these in their right (rightful recipients).
ثُمَّ أَنْتُمْ أَيُّهَا الْعِصَابَةُ عِصَابَةٌ بِالْعِلْمِ مَشْهُورَةٌ وَ بِالْخَيْرِ مَذْكُورَةٌ وَ بِالنَّصِيحَةِ مَعْرُوفَةٌ وَ بِاللَّهِ فِي أَنْفُسِ النَّاسِ مَهَابَةٌ يَهَابُكُمُ الشَّرِيفُ وَ يُكْرِمُكُمُ الضَّعِيفُ وَ يُؤْثِرُكُمْ مَنْ لَا فَضْلَ لَكُمْ عَلَيْهِ وَ لَا يَدَ لَكُمْ عِنْدَهُ تَشْفَعُونَ فِي الْحَوَائِجِ إِذَا امْتَنَعَتْ مِنْ طُلَّابِهَا وَ تَمْشُونَ فِي الطَّرِيقِ بِهَيْبَةِ الْمُلُوكِ وَ كَرَامَةِ الْأَكَابِرِ
Then you, O group, are known for your knowledge, mentioned for your goodness, recognised for your sincerity, and are revered among people for your status with Allah-azwj. The noble fear you, the weak honour you, and even those who have no obligation toward you or favour from you give you preference. You intercede in matters when they become difficult for those seeking them, and you walk the streets with the dignity of kings and the honour of the great ones.
أَ لَيْسَ كُلُّ ذَلِكَ إِنَّمَا نِلْتُمُوهُ بِمَا يُرْجَى عِنْدَكُمْ مِنَ الْقِيَامِ بِحَقِّ اللَّهِ وَ إِنْ كُنْتُمْ عَنْ أَكْثَرِ حَقِّهِ تُقَصِّرُونَ فَاسْتَخْفَفْتُمْ بِحَقِّ الْأَئِمَّةِ فَأَمَّا حَقَّ الضُّعَفَاءِ فَضَيَّعْتُمْ وَ أَمَّا حَقَّكُمْ بِزَعْمِكُمْ فَطَلَبْتُمْ فَلَا مال [مَالًا] بَذَلْتُمُوهُ وَ لَا نَفْساً خَاطَرْتُمْ بِهَا لِلَّذِي خَلَقَهَا وَ لَا عَشِيرَةً عَادَيْتُمُوهَا فِي ذَاتِ اللَّهِ أَنْتُمْ تَتَمَنَّوْنَ عَلَى اللَّهِ جَنَّتَهُ وَ مُجَاوَرَةَ رُسُلِهِ وَ أَمَانَهُ مِنْ عَذَابِهِ
Is it not the case that you attained all of this only because you were expected to uphold the rights of Allah-asws, even though you fall short in fulfilling most of them? You have belittled the rights of the Imams-asws, neglected the rights of the weak, yet sought to claim your own rights as you perceive them. You have neither spent wealth for the sake of Allah-azwj nor risked your lives for the One Who Created them, nor have you opposed your kin for the Sake of Allah-azwj. Yet, you desire His-azwj Paradise, the company of His-azwj Messengers-as, and amnesty from His-azwj Punishment.
لَقَدْ خَشِيتُ عَلَيْكُمْ أَيُّهَا الْمُتَمَنُّونَ عَلَى اللَّهِ أَنْ تَحُلَّ بِكُمْ نَقِمَةٌ مِنْ نَقِمَاتِهِ لِأَنَّكُمْ بَلَغْتُمْ مِنْ كَرَامَةِ اللَّهِ مَنْزِلَةً فُضِّلْتُمْ بِهَا وَ مَنْ يُعْرَفُ بِاللَّهِ لَا تُكْرِمُونَ وَ أَنْتُمْ بِاللَّهِ فِي عِبَادِهِ تُكْرَمُونَ
I-asws fear for you, O those who presume upon Allah-azwj, that a Punishment from Him-azwj may befall you, for you have reached a position of honour Granted by Allah-azwj, a status in which you have been favoured, yet you do not honour those who are known for their devotion to Allah-azwj, while you yourselves are honoured among His-azwj servants because of Him-azwj!
وَ قَدْ تَرَوْنَ عُهُودَ اللَّهِ مَنْقُوضَةً فَلَا تَقْرَعُونَ وَ أَنْتُمْ لِبَعْضِ ذِمَمِ آبَائِكُمْ تَقْرَعُونَ وَ ذِمَّةُ رَسُولِ اللَّهِ مَحْقُورَةٌ وَ الْعُمْيُ وَ الْبُكْمُ وَ الزَّمِنُ فِي الْمَدَائِنِ مُهْمَلَةٌ لَا تَرْحَمُونَ وَ لَا فِي مَنْزِلَتِكُمْ تَعْمَلُونَ وَ لَا مِنْ عَمَلٍ فِيهَا تَعْتِبُونَ وَ بِالادِّهَانِ وَ الْمُصَانَعَةِ عِنْدَ الظَّلَمَةِ تَأْمَنُونَ كُلُّ ذَلِكَ مِمَّا أَمَرَكُمُ اللَّهُ بِهِ مِنَ النَّهْيِ وَ التَّنَاهِي وَ أَنْتُمْ عَنْهُ غَافِلُونَ
You see the Covenants of Allah-azwj being broken, yet you do not object, while you protest for the pacts of your forefathers. Meanwhile, the covenant of Rasool-Allah-saww is disregarded. The blind, the mute, and the disabled are neglected in the cities, without mercy from you. You neither act according to your status nor seek to rectify the situation. Instead, you secure your safety through flattery and compromise with oppressors. All of this is in direct contradiction to what Allah-azwj has Commanded you regarding forbidding the wrong and restraining one another from it, yet you are heedless from it!
وَ أَنْتُمْ أَعْظَمُ النَّاسِ مُصِيبَةً لِمَا غُلِبْتُمْ عَلَيْهِ مِنْ مَنَازِلِ الْعُلَمَاءِ لَوْ كُنْتُمْ تَسْمَعُونَ ذَلِكَ بِأَنَّ مَجَارِيَ الْأُمُورِ وَ الْأَحْكَامِ عَلَى أَيْدِي الْعُلَمَاءِ بِاللَّهِ الْأُمَنَاءِ عَلَى حَلَالِهِ وَ حَرَامِهِ
You are the most afflicted of people because you have been deprived of the ranks of the scholars, if only you would listen! That is because the course of affairs and judgments rests in the hands of the scholars of Allah-azwj, those entrusted with His-azwj Permissibles and His-azwj Prohibitions.
فَأَنْتُمْ الْمَسْلُوبُونَ تِلْكَ الْمَنْزِلَةَ وَ مَا سُلِبْتُمْ ذَلِكَ إِلَّا بِتَفَرُّقِكُمْ عَنِ الْحَقِّ وَ اخْتِلَافِكُمْ فِي السُّنَّةِ بَعْدَ الْبَيِّنَةِ الْوَاضِحَةِ وَ لَوْ صَبَرْتُمْ عَلَى الْأَذَى وَ تَحَمَّلْتُمُ الْمَئُونَةَ فِي ذَاتِ اللَّهِ كَانَتْ أُمُورُ اللَّهِ عَلَيْكُمْ تَرِدُ وَ عَنْكُمْ تَصْدُرُ وَ إِلَيْكُمْ تَرْجِعُ
So you have been stripped of that status, and you were deprived of it only because you strayed from the truth and differed in the Sunnah after clear evidence had been established. Had you endured hardship with patience and borne difficulties for the sake of Allah-azwj, His-azwj affairs would have come to you, issued from you, and returned to you.
وَ لَكِنَّكُمْ مَكَّنْتُمُ الظَّلَمَةَ مِنْ مَنْزِلَتِكُمْ وَ أَسْلَمْتُمْ أُمُورَ اللَّهِ فِي أَيْدِيهِمْ يَعْمَلُونَ بِالشُّبُهَاتِ وَ يَسِيرُونَ فِي الشَّهَوَاتِ سَلَّطَهُمْ عَلَى ذَلِكَ فِرَارُكُمْ مِنَ الْمَوْتِ وَ إِعْجَابُكُمْ بِالْحَيَاةِ الَّتِي هِيَ مُفَارِقَتُكُمْ فَأَسْلَمْتُمُ الضُّعَفَاءَ فِي أَيْدِيهِمْ
But you enabled the oppressors to take your position and handed over the affairs of Allah-azwj into their hands, allowing them to rule with suspect matters and follow their desires. What empowered them over you was your fleeing from death and your admiration for a life that will ultimately leave you. As a result, you surrendered the weak into their hands.
فَمِنْ بَيْنِ مُسْتَعْبَدٍ مَقْهُورٍ وَ بَيْنِ مُسْتَضْعَفٍ عَلَى مَعِيشَتِهِ مَغْلُوبٍ يَتَقَلَّبُونَ فِي الْمُلْكِ بِآرَائِهِمْ وَ يَسْتَشْعِرُونَ الْخِزْيَ بِأَهْوَائِهِمْ اقْتِدَاءً بِالْأَشْرَارِ وَ جُرْأَةً عَلَى الْجَبَّارِ فِي كُلِّ بَلَدٍ مِنْهُمْ عَلَى مِنْبَرِهِ خَطِيبٌ يَصْقَعُ فَالْأَرْضُ لَهُمْ شَاغِرَةٌ وَ أَيْدِيهِمْ فِيهَا مَبْسُوطَةٌ وَ النَّاسُ لَهُمْ خَوَلٌ لَا يَدْفَعُونَ يَدَ لَامِسٍ
So among them are those enslaved and oppressed, and others weakened and overwhelmed in their livelihood, while the rulers manipulate power according to their whims and immerse themselves in disgrace through their desires. They follow the ways of the wicked and dare to challenge the Subduer. In every land, one of them stands on a pulpit, delivering speeches, and the earth is left open for them, their hands freely extended over it. The people are treated as their servants, unable to resist even the hand that strikes them.
فَمِنْ بَيْنِ جَبَّارٍ عَنِيدٍ وَ ذِي سَطْوَةٍ عَلَى الضَّعَفَةِ شَدِيدٍ مُطَاعٍ لَا يَعْرِفُ الْمُبْدِئَ وَ الْمُعِيدَ فَيَا عَجَباً وَ مَا لِي لَا أَعْجَبُ وَ الْأَرْضُ مِنْ غَاشٍّ غَشُومٍ وَ مُتَصَدِّقٍ ظَلُومٍ وَ عَامِلٍ عَلَى الْمُؤْمِنِينَ بِهِمْ غَيْرِ رَحِيمٍ فَاللَّهُ الْحَاكِمُ فِيمَا فِيهِ تَنَازَعْنَا وَ الْقَاضِي بِحُكْمِهِ فِيمَا شَجَرَ بَيْنَنَا
So among them is the stubborn tyrant and the one with power over the weak, harsh and obedient, who does not recognise the Creator and the Restorer. How astonishing it is, and why should I-asws not be astonished when the earth is ruled by the deceiver, the oppressive one, and the one who is cruel to the believers, showing no mercy. Allah-azwj is the Judge in what we have disputed, and the Arbiter with His-azwj Judgment in what has caused division between us!
اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ لَمْ يَكُنْ مَا كَانَ مِنَّا تَنَافُساً فِي سُلْطَانٍ وَ لَا الْتِمَاساً مِنْ فُضُولِ الْحُطَامِ وَ لَكِنْ لِنُرِيَ الْمَعَالِمَ مِنْ دِينِكَ وَ نُظْهِرَ الْإِصْلَاحَ فِي بِلَادِكَ وَ يَأْمَنَ الْمَظْلُومُونَ مِنْ عِبَادِكَ وَ يُعْمَلَ بِفَرَائِضِكَ وَ سُنَّتِكَ وَ أَحْكَامِكَ
O Allah-azwj! You-azwj Know that what has happened among us was not out of competition for power, nor a desire for the fleeting wealth of this world. Rather, it was to make the signs of Your-azwj religion visible, to bring about reform in Your-azwj land, to ensure that the oppressed among Your-azwj servants are safe, to establish Your-azwj obligations, Your-azwj Sunnah, and Your-azwj Judgments.
فَإِنَّكُمْ إِلَّا تَنْصُرُونَا وَ تُنْصِفُونَا قَوِيَ الظَّلَمَةُ عَلَيْكُمْ وَ عَمِلُوا فِي إِطْفَاءِ نُورِ نَبِيِّكُمْ وَ حَسْبُنَا اللَّهُ وَ عَلَيْهِ تَوَكَّلْنا وَ إِلَيْهِ أَنَبْنَا وَ إِلَيْهِ الْمَصِيرُ.
If You-azwj do not Support us and Grant us justice, the oppressive ones will have power over us, and they will work to extinguish the light of Your-azwj Prophet-saww! And sufficient for us is Allah-azwj upon Him-azwj we rely, to Him-azwj we turn, and to Him-azwj is the destination!’’[260]
38- ف، تحف العقول عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ: مَنْ شَهِدَ أَمْراً فَكَرِهَهُ كَانَ كَمَنْ غَابَ عَنْهُ وَ مَنْ غَابَ عَنْ أَمْرٍ فَرَضِيَهُ كَانَ كَمَنْ شَهِدَهُ.
(The book) ‘Tohf Al Uqoul –
‘From Abu Ja’far-asws the 2nd having said: ‘One who witnesses a matters so he dislikes it, he would be like the one who is absent from it, and the one who is absent from a matter, but he agrees with it would be the like the one who had witnessed it’’.[261]
39- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ بِإِسْنَادِهِ عَنْ جَابِرٍ عَنِ الْبَاقِرِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ قَالَ عَلِيٌّ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ أَوْحَى اللَّهُ تَعَالَى جَلَّتْ قُدْرَتُهُ إِلَى شُعَيْبٍ ع أَنِّي مُهْلِكٌ مِنْ قَوْمِكَ مِائَةَ أَلْفٍ أَرْبَعِينَ أَلْفاً مِنْ شِرَارِهِمْ وَ سِتِّينَ أَلْفاً مِنْ خِيَارِهِمْ
(The book) ‘Qasas Al Anbiya-as’, may the greeting be upon them-as – By the chain to Al Sadouq, by his chain, from Jabir,
‘From Al Baqir-asws, may the Salawaat of Allah-azwj be upon him-asws having said: ‘Ali-asws, may the Salawaat and the greeting be upon him-asws, said: ‘Allah-azwj the Exalted, Majestic is His-azwj Power, Said to Shuayb-as: “I-azwj shall Destroy from your-as people, one hundred and forty thousand of their evil ones, and sixty thousands of their good ones!”
فَقَالَ ع هَؤُلَاءِ الْأَشْرَارُ فَمَا بَالُ الْأَخْيَارِ
He-asws said: ‘These are the evil ones, so what is the matter with the good ones?’
فَقَالَ دَاهَنُوا أَهْلَ الْمَعَاصِي فَلَمْ يَغْضَبُوا لِغَضَبِي.
He-azwj Said: “They flattered the disobedient people so they did not get angered at My-azwj Anger!”’[262]
40- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ ابْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُ أَخْبِرْنِي مَا أَفْضَلُ الْأَعْمَالِ
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, and Ibn Al Mugheira, from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘A man from Khash’am came to Rasool-Allah-saww. He said to him-saww, ‘Inform me, what is the best of deeds?’
فَقَالَ الْإِيمَانُ بِاللَّهِ
He-asws said: ‘The Eman with Allah-azwj!’
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ صِلَةُ الرَّحِمِ
He-asws said: ‘Maintaining the kinship’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
فَقَالَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ.
He-asws said: ‘The instructing with the good and forbidding from the evil!’’[263]
41- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِمَا عَمِلُوا مِنَ الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَنْ ذَلِكَ
(The book) ‘Fiqh Al Reza-asws’, may the greetings be upon her-asws – It is reported from the Scholar (Imam-asws), he-asws said: ‘But rather the ones before you were destroyed due to what acts of disobedience they had worked, and the Rabbis and the Monks did not prevent them from that.
إِنَّ اللَّهَ جَلَّ وَ عَلَا بَعَثَ مَلَكَيْنِ إِلَى مَدِينَةٍ لِيَقْلِبَاهَا عَلَى أَهْلِهَا فَلَمَّا انْتَهَيَا إِلَيْهَا وَجَدَا رَجُلًا يَدْعُو اللَّهَ وَ يَتَضَرَّعُ إِلَيْهِ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ أَ مَا تَرَى هَذَا الرَّجُلَ الدَّاعِيَ
Allah-azwj Majestic and Exalted Send two Angels to a city in order to overturn it upon its people. When they ended to it they found a man who was supplicate to Allah-azwj and beseeching to Him-azwj. One of them said to his companions, ‘Are you not seeing this supplicating man?’
فَقَالَ لَهُ رَأَيْتُهُ وَ لَكِنْ أَمْضِي لِمَا أَمَرَنِي بِهِ رَبِّي
He said to him, ‘I do see him, but I shall continue to what my Lord-azwj has Commanded me!’
فَقَالَ الْآخَرُ وَ لَكِنِّي لَا أُحْدِثُ شَيْئاً حَتَّى أَرْجِعَ
The other one said, ‘But I will not do anything until I return’.
فَعَادَ إِلَى رَبِّهِ فَقَالَ يَا رَبِّ إِنِّي انْتَهَيْتُ إِلَى الْمَدِينَةِ فَوَجَدْتُ عَبْدَكَ فُلَاناً يَدْعُو وَ يَتَضَرَّعُ إِلَيْكَ
So he returned to his Lord-azwj. He said, ‘O Lord-azwj! I ended to the city and found Your-azwj servant so and so supplicating and beseeching to You-azwj!’
فَقَالَ عَزَّ وَ جَلَّ امْضِ لِمَا أَمَرْتُكَ فَإِنَّ ذَلِكَ رَجُلٌ لَمْ يَتَغَيَّرْ وَجْهُهُ غَضَباً لِي قَطُّ.
The Mighty and Majestic Said: ‘Continue to what I-azwj have Commanded you, for that man has not even changed his face in anger for me, at all!”’[264]
42- وَ أَرْوِي أَنَّ رَجُلًا سَأَلَ الْعَالِمَ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً قَالَ يَأْمُرُهُمْ بِمَا أَمَرَهُمُ اللَّهُ وَ يَنْهَاهُمْ عَمَّا نَهَاهُمُ اللَّهُ فَإِنْ أَطَاعُوا كَانَ قَدْ وَقَاهُمْ وَ إِنْ عَصَوْهُ كَانَ قَدْ قَضَى مَا عَلَيْهِ.
And it is reported that a man asked the Scholar (Imam-asws) about Words of Allah-azwj Mighty and Majestic: Save yourselves and your families from a Fire [66:6]. He-asws said: ‘He should instruct them with what Allah-azwj has Commanded them and forbid them from what Allah-azwj has Prohibited them. If they obey him, he would have saved them, and if they disobey him, he would have fulfilled what was upon him’’.[265]
43- وَ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ يَخْطُبُ فَعَارَضَهُ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ حَدِّثْنَا عَنْ مَيِّتِ الْأَحْيَاءِ
And it is reported that Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws was addressing, and a man objected. He said, ‘O Amir Al-Momineen-asws! Narrate to us about living dead!’
فَقَطَعَ الْخُطْبَةَ ثُمَّ قَالَ مُنْكِرٌ لِلْمُنْكَرِ بِقَلْبِهِ وَ لِسَانِهِ وَ يَدَيْهِ فَخِلَالَ الْخَيْرِ حَصَّلَهَا كُلَّهَا وَ مُنْكِرٌ لِلْمُنْكَرِ بِقَلْبِهِ وَ لِسَانِهِ وَ تَارِكٌ لَهُ بِيَدِهِ فَخَصْلَتَانِ مِنْ خِصَالِ الْخَيْرِ وَ مُنْكِرٌ لِلْمُنْكَرِ بِقَلْبِهِ وَ تَارِكٌ بِلِسَانِهِ وَ يَدِهِ فَخَلَّةً مِنْ خِلَالِ الْخَيْرِ حَازَ وَ تَارِكٌ لِلْمُنْكَرِ بِقَلْبِهِ وَ لِسَانِهِ وَ يَدِهِ فَذَلِكَ مَيِّتُ الْأَحْيَاءِ
He-asws cut the sermon, then said: ‘One disliking the evil with his hear and his tongue and his hands has attained all the goodness, while one disliking of the evil with his heart and his tongue, and leaves his hands (to work) for it, has two characteristics of the goodness; and one disliking the evil with his heart, and he leaves his tongue and his hand (for it) has won one characteristic from the characteristics of the goodness; and one leaving his heart and his tongue and his hands for the evil, that is the living dead!’
ثُمَّ عَادَ ع إِلَى خُطْبَتِهِ.
Then he-asws returned to his-asws sermon’’.[266]
44- وَ نَرْوِي أَنَّ رَجُلًا جَاءَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ أَخْبِرْنِي مَا أَفْضَلُ الْأَعْمَالِ
And we are reporting that a man came to Rasool-Allah-saww. He said, ‘Inform me, what is the best of deeds?’
فَقَالَ الْإِيمَانُ بِاللَّهِ
He-saww said: ‘The Eman with Allah-azwj!’
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ ثُمَّ صِلَةُ الرَّحِمِ
He-saww said: ‘Then maintaining the kinship’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ
He-saww said: ‘The instructing with the good and the forbidding from the evil’.
فَقَالَ الرَّجُلُ فَأَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ
The man said, ‘Which of the deeds is the most hateful to Allah-azwj?’
قَالَ الشِّرْكُ بِاللَّهِ
He-saww said: ‘The association with Allah-azwj’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ قَطِيعَةُ الرَّحِمِ
He-saww said: ‘Cutting off the kinship’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ.
He-saww said: ‘Instructing with the evil and forbidding from the good’’.[267]
45- وَ نَرْوِي أَنَّ صَبِيَّيْنِ تَوَثَّبَا عَلَى دِيكٍ فَنَتَفَاهُ فَلَمْ يَدَعَا عَلَيْهِ رِيشَهُ وَ شَيْخٌ قَائِمٌ يُصَلِّي لَا يَأْمُرُهُمْ وَ لَا يَنْهَاهُمْ قَالَ فَأَمَرَ اللَّهُ الْأَرْضَ فَابْتَلَعَتْهُ.
And it is reported that two young boys leapt upon a rooster and plucked it. They did not leave any feather upon it, and an old man was standing praying Salat. He neither instructed them nor forbade them. He said, ‘Allah-azwj Commanded the ground so it swallowed him’’.[268]
46- وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: إِنَّمَا يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ مُؤْمِنٌ فَيَتَّعِظُ أَوْ جَاهِلٌ فَيَتَعَلَّمُ وَ أَمَّا صَاحِبُ سَيْفٍ وَ سَوْطٍ فَلَا.
And it is reported from the Scholar (Imam-asws), he-asws said: ‘But rather, one should instruct with the good and forbid from the evil to either a believer so he would heed advice, or an ignorant one so he would learn, and as for the owner of a sword or a whip, so no!’’[269]
47- نَرْوِي حَسْبُ الْمُؤْمِنِ عَيْباً إِذَا رَأَى مُنْكَراً أَنْ لَا يُعْلَمَ مِنْ قَلْبِهِ أَنَّهُ لَهُ كَارِهٌ.
We are reporting, ‘It suffices the Momin as a fault when he sees evil that he does not know from his heart that he has a disliking for it’’.[270]
48- وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّ اللَّهَ قَالَ وَيْلٌ لِلَّذِينَ يَجْتَلِبُونَ الدُّنْيَا بِالدِّينِ وَ وَيْلٌ لِلَّذِينَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ وَ وَيْلٌ لِلَّذِينَ إِذَا الْمُؤْمِنُ فِيهِمْ يَسِيرُ بِالْعَدْلِ يَعْتَدُونَ وَ عَلَيْهِ يَجْتَرُونَ وَ لَا يَهْتَدُونَ لَأُتِيحَنَّ لَهُمْ فِتْنَةً يُتْرَكُ الْحَكِيمُ فِيهِمْ حيرانا [حَيْرَانَ].
And it is reported by the Scholar (Imam-asws): ‘Allah-azwj Said: “Woe be for those who are pulling (earning) the world with the religion, and woe be to those who are killing those who are instructing with the fairness from the people, and woe be to those when the believing walks among them with the justice, they attack upon him and are audacious and they are not being guided! I-azwj shall Bring about a Fitna (discord) to them, the wise ones among them will be left confused!”’[271]
49- وَ نَرْوِي مَنْ أَعْظَمُ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ
And it is reported: ‘Who from the people would be of mightiest regret on the Day of Qiyamah?’
قَالَ مَنْ وَصَفَ عَدْلًا فَخَالَفَهُ إِلَى غَيْرِهِ.
He-asws said: ‘One who describes the justice (claims to be just) but opposes it to something else’’.[272]
50- وَ نَرْوِي فِي قَوْلِ اللَّهِ تَعَالَى فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ هُمْ قَوْمٌ وَصَفُوا بِأَلْسِنَتِهِمْ عَدْلًا ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ
And we are reporting regarding Words of Allah-azwj the Exalted: So they would be flung into it, they and the straying ones [26:94]. He-asws said: ‘They are a people who had described justice with their tongues, then they opposed it to something else’.
فَسُئِلَ عَنْ مَعْنَى ذَلِكَ فَقَالَ إِذَا وَصَفَ الْإِنْسَانُ عَدْلًا خَالَفَهُ إِلَى غَيْرِهِ فَرَأَى يَوْمَ الْقِيَامَةِ الثَّوَابَ الَّذِي هُوَ وَاصِفُهُ لِغَيْرِهِ عَظُمَتْ حَسْرَتُهُ.
He-asws was asked about the meaning of that. He-asws said: ‘When the person describes justice (then) opposes it to something else, on the Day of Qiyamah he will see the rewards which he had been described for, being for someone else. His regret will be magnified’’.[273]
51 مص، مصباح الشريعة قَالَ الصَّادِقُ ع مَنْ لَمْ يَنْسَلِخْ عَنْ هَوَاجِسِهِ وَ لَمْ يَتَخَلَّصْ مِنْ آفَاتِ نَفْسِهِ وَ شَهَوَاتِهَا وَ لَمْ يَهْزِمِ الشَّيْطَانَ وَ لَمْ يَدْخُلْ فِي كَنَفِ اللَّهِ وَ أَمَانِ عِصْمَتِهِ لَا يَصْلُحُ لَهُ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ لِأَنَّهُ إِذَا لَمْ يَكُنْ بِهَذِهِ الصِّفَةِ فَكُلَّمَا أَظْهَرَ أَمْراً يَكُونُ حُجَّةً عَلَيْهِ وَ لَا يَنْتَفِعُ النَّاسُ بِهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Whoever does not rid himself of his inner distractions, and does not free himself from the afflictions and desires of his soul, does not overcome Satan-la, and does not enter into the protection and security of the Wilayah of Allah-azwj, is not fit to enjoin good and forbid evil. For if he lacks these qualities, every matter he proclaims will serve as proof against him, and the people will not benefit from him.
قَالَ اللَّهُ عَزَّ وَ جَلَ أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ يُقَالُ لَهُ يَا خَائِنُ أَ تُطَالِبُ خَلْقِي بِمَا خُنْتَ بِهِ نَفْسَكَ وَ أَرْخَيْتَ عَنْهُ عِنَانَكَ.
Allah-azwj Mighty and Majestic Said: You are instructing the people with the righteousness and are forgetting yourselves [2:44], and He-azwj will Say to him: “O traitor! Are you demanding from My-azwj creatures what you have betrayed yourself with and have loosened your restrains from?”’[274]
52 رُوِيَ أَنَّ ثَعْلَبَةَ الْخُشَنِيَّ سَأَلَ رَسُولَ اللَّهِ ص عَنْ هَذِهِ الْآيَةِ يا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ
It is reported: ‘Sa’alba Al Khash’amy asked Rasool-Allah-saww about this Verse: O you who believe! Upon you (is to look after) yourselves! The one who has strayed cannot harm you when you are guided to the right way. [5:105].
فَقَالَ ع وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنْكَرِ وَ اصْبِرْ عَلَى مَا أَصَابَكَ حَتَّى إِذَا رَأَيْتَ شُحّاً مُطَاعاً وَ هَوًى مُتَّبَعاً وَ إِعْجَابَ كُلِّ ذِي رَأْيٍ بِرَأْيِهِ فَعَلَيْكَ بِنَفْسِكَ وَ دَعْ أَمْرَ الْعَامَّةِ
He-saww said: ‘And instructing with the good and forbidding from the evil, and being patient upon what afflicts you until when you see greed being obeyed, and desires being followed, and every person being pleased only with their own opinion, then focus on yourself and leave the affairs of the general public.
وَ صَاحِبُ الْأَمْرِ بِالْمَعْرُوفِ يَحْتَاجُ إِلَى أَنْ يَكُونَ عَالِماً بِالْحَلَالِ وَ الْحَرَامِ فَارِغاً مِنْ خَاصَّةِ نَفْسِهِ عَمَّا يَأْمُرُهُمْ بِهِ وَ يَنْهَاهُمْ عَنْهُ نَاصِحاً لِلْخَلْقِ رَحِيماً رَفِيقاً بِهِمْ دَاعِياً لَهُمْ بِاللُّطْفِ وَ حُسْنِ الْبَيَانِ
The one who instructs with good must have knowledge of what is lawful and unlawful, be free in his own self from the very things he commands others to do and forbids them from, and be sincere to the people, and compassionate and gentle with them, calling them with kindness and good explanation.
عَارِفاً بِتَفَاوُتِ أَخْلَاقِهِمْ لِيُنَزِّلَ كُلًّا مَنْزِلَتَهُ بَصِيراً بِمَكْرِ النَّفْسِ وَ مَكَايِدِ الشَّيْطَانِ صَابِراً عَلَى مَا يَلْحَقُهُ لَا يُكَافِيهِمْ بِهَا وَ لَا يَشْكُو مِنْهُمْ وَ لَا يَسْتَعْمِلُ الْحَمِيَّةَ وَ لَا يَغْتَاظُ لِنَفْسِهِ مُجَرِّداً نِيَّتَهُ لِلَّهِ مُسْتَعِيناً بِهِ وَ مُبْتَغِياً لِوَجْهِهِ
He must understand the differences in their dispositions so that he places each in their proper position, and be aware of the deception of the soul and the tricks of Satan-la, and be patient with any harm he may encounter. He should neither retaliate against them, nor complain about them, nor act out of anger or personal pride. He must purify his intention for Allah-azwj, seek His-azwj Assistance, and desire only His-azwj Face.
فَإِنْ خَالَفُوهُ وَ جَفَوْهُ صَبَرَ وَ إِنْ وَافَقُوهُ وَ قَبِلُوا مِنْهُ شَكَرَ مُفَوِّضاً أَمْرَهُ إِلَى اللَّهِ نَاظِراً إِلَى عَيْبِهِ.
If they oppose and mistreat him, he must remain patient. If they accept and follow him, he should be grateful, entrusting his affairs to Allah-azwj and being mindful of his own shortcomings’’.[275]
53 مص، مصباح الشريعة قَالَ الصَّادِقُ ع أَحْسَنُ الْمَوَاعِظِ مَا لَا يُجَاوِزُ الْقَوْلُ حَدَّ الصِّدْقِ وَ الْفِعْلُ حَدَّ الْإِخْلَاصِ فَإِنَّ مَثَلَ الْوَاعِظِ وَ الْمَوْعُوظِ كَالْيَقْظَانِ وَ الرَّاقِدِ فَمَنِ اسْتَيْقَظَ عَنْ رَقْدَتِهِ وَ غَفْلَتِهِ وَ مُخَالَفَتِهِ وَ مَعَاصِيهِ صَلَحَ أَنْ يُوقِظَ غَيْرَهُ مِنْ ذَلِكَ الرُّقَادِ
(The book) ‘Misbah Al Sharaie’ –
‘Al-Sadiq-asws said: ‘The best admonitions are those in which speech does not go beyond the limits of truth, and actions do not go beyond the limits of sincerity. The example of the preacher and the one being preached to is like that of the awake and the sleeping. Whoever awakens from his own slumber of heedlessness, disobedience, and defiance is fit to awaken others from that sleep.
وَ أَمَّا السَّائِرُ فِي مَفَاوِزِ الِاعْتِدَاءِ وَ الْخَائِضُ فِي مَرَاتِعِ الْغَيِّ وَ تَرْكِ الْحَيَاءِ بِاسْتِحْبَابِ السُّمْعَةِ وَ الرِّيَاءِ وَ الشُّهْرَةِ وَ التَّصَنُّعِ فِي الْخَلْقِ الْمُتَزَيِّي بِزِيِّ الصَّالِحِينَ الْمُظْهِرُ بِكَلَامِهِ عُمَارَةَ بَاطِنِهِ وَ هُوَ فِي الْحَقِيقَةِ خَالٍ عَنْهَا قَدْ غَمَرَتْهَا وَحْشَةُ حُبِّ الْمَحْمَدَةِ وَ غَشِيَتْهَا ظُلْمَةُ الطَّمَعِ
But as for the one who wanders in the wastelands of transgression, indulges in the fields of deviation, and abandons modesty out of a love for reputation, and hypocrisy, and fame, and pretence before people, he who dresses in the guise of the righteous and outwardly displays piety while in reality being devoid of it, his heart is engulfed by the desolation of seeking praise and overshadowed by the darkness of greed.
فَمَا أَفْتَنَهُ بِهَوَاهُ وَ أَضَلَّ النَّاسَ بِمَقَالِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ لَبِئْسَ الْمَوْلى وَ لَبِئْسَ الْعَشِيرُ
How deeply he is trapped by his desires, and how greatly he strays people with his words! Allah-azwj Mighty and Majestic Said: Evil is the guardian and evil is the associate [22:13].
وَ أَمَّا مَنْ عَصَمَهُ اللَّهُ بِنُورِ التَّأْيِيدِ وَ حُسْنِ التَّوْفِيقِ وَ طَهَّرَ قَلْبَهُ مِنَ الدَّنَسِ فَلَا يُفَارِقُ الْمَعْرِفَةَ وَ الْتُّقَى فَيَسْتَمِعُ الْكَلَامَ مِنَ الْأَصْلِ وَ يَتْرُكُ قَائِلَهُ كَيْفَ مَا كَانَ قَالَتِ الْحُكَمَاءُ خُذِ الْحِكْمَةَ وَ لَوْ مِنْ أَفْوَاهِ الْمَجَانِينِ
And as for the one whom Allah-azwj has Protected with the light of His-azwj Support, Guided with His-azwj Grace, and Purified his heart from corruption, he never separates from knowledge and piety. He listens to words based on their truth and origin, disregarding who utters them, regardless of their status. The wise have said, ‘Take the wisdom even from the mouths of the insane!’
قَالَ عِيسَى ع جَالِسُوا مَنْ تُذَكِّرُكُمُ اللَّهَ رُؤْيَتُهُ وَ لِقَاؤُهُ فَضْلًا عَنِ الْكَلَامِ وَ لَا تُجَالِسُوا مَنْ يُوَافِقُهُ ظَاهِرُكُمْ وَ يُخَالِفُهُ بَاطِنُكُمْ فَإِنَّ ذَلِكَ الْمُدَّعِي بِمَا لَيْسَ لَهُ
Isa-as said: ‘Sit with those whose sight reminds you of Allah-azwj even before they speak. Do not sit with those whose outward appearance aligns with you while their inner self contradicts you. Such a person only claims what is not truly theirs.
إِنْ كُنْتُمْ صَادِقِينَ فِي اسْتَفَادَتِكُمْ فَإِذَا لَقِيتَ مَنْ فِيهِ ثَلَاثَ خِصَالٍ فَاغْتَنِمْ رُؤْيَتَهُ وَ لِقَاءَهُ وَ مُجَالَسَتَهُ وَ لَوْ سَاعَةً فَإِنَّ ذَلِكَ يُؤَثِّرُ فِي دِينِكَ وَ قَلْبِكَ وَ عِبَادَتِكَ
If you are sincere in seeking benefit, then when you find someone with three qualities, cherish the opportunity to see them, and meet them, and sit with them, even for a moment, for their presence will leave a lasting impact on your faith, and heart, and worship.
بَرَكَاتُهُ قَوْلُهُ لَا يُجَاوِزُ فِعْلَهُ وَ فِعْلُهُ لَا يُجَاوِزُ صِدْقَهُ وَ صِدْقُهُ لَا يُنَازِعُ رَبَّهُ فَجَالِسْهُ بِالْحُرْمَةِ وَ انْتَظِرِ الرَّحْمَةَ وَ الْبَرَكَةَ وَ احْذَرْ لُزُومَ الْحُجَّةِ عَلَيْكَ وَ رَاعِ وَقْتَهُ كَيْلَا تَلُومَهُ فَتَخْسَرَ وَ انْظُرْ إِلَيْهِ بِعَيْنِ فَضْلِ اللَّهِ عَلَيْهِ وَ تَخْصِيصِهِ لَهُ وَ كَرَامَتِهِ إِيَّاهُ.
His words are a Blessing, his words do not exceed his actions and his actions do not exceed his sincerity, and his sincerity does not contradict his Lord-azwj. Sit with such a person with respect, and anticipate Mercy and Blessings. Be cautious not to let his presence become proof against you through negligence. Be mindful of his time so that you do not blame him and incur loss. Look at him with the understanding that Allah-azwj has Specialised for him and Honoured him with!’’[276]
54 شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ قَالَ فَوَضَعَ يَدَهُ عَلَى حَلْقِهِ قَالَ كَالذَّابِحِ نَفْسَهُ.
Tafseer Al Ayyashi – From Yaqoub Bin Shuayb,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘You are instructing the people with the righteousness and are forgetting yourselves [2:44]’. He-asws placed his-asws hand upon his‑asws throat. He-asws said: ‘Like the one slaughtering himself’’.[277]
55 وَ قَالَ الْحَجَّالُ عَنْ أَبِي إِسْحَاقَ عَمَّنْ ذَكَرَهُ وَ تَنْسَوْنَ أَنْفُسَكُمْ أَيْ تَتْرُكُونَ.
Al-Hajjal said, ‘From Abu Is’haq, from the one who mentioned it, ‘and are forgetting yourselves [2:44], i.e. neglecting’’.[278]
56 شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ التَّمِيمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ كانُوا لا يَتَناهَوْنَ عَنْ مُنكَرٍ فَعَلُوهُ لَبِئْسَ ما كانُوا يَفْعَلُونَ قَالَ أَمَا إِنَّهُمْ لَمْ يَكُونُوا يَدْخُلُونَ مَدَاخِلَهُمْ وَ لَا يَجْلِسُونَ مَجَالِسَهُمْ وَ لَكِنْ كَانُوا إِذَا لَقُوهُمْ ضَحِكُوا فِي وُجُوهِهِمْ وَ أَنِسُوا بِهِمْ.
Tafseer Al Ayyashi – From Muhammad Bin Al Haysam Al Tameemi,
‘From Abu Abdullah-asws regarding His-azwj Words: They were not forbidding from evil they were doing. Evil was what they were doing [5:79]. He-asws said: ‘But, they were neither entering their entrances nor were they sitting in their gathering, but whenever they met them, they smiled in their faces and were comforted with them’’.[279]
57 م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص لَقَدْ أَوْحَى اللَّهُ فِيمَا مَضَى قَبْلَكُمْ إِلَى جَبْرَئِيلَ فَأَمَرَهُ أَنْ يَخْسِفَ بِبَلَدٍ يَشْتَمِلُ عَلَى الْكُفَّارِ وَ الْفُجَّارِ فَقَالَ جَبْرَئِيلُ يَا رَبِّ اخْسِفْ بِهِمْ إِلَّا بِفُلَانٍ الزَّاهِدِ فَيَعْرِفُ مَا ذَا يَأْمُرُهُ اللَّهُ بِهِ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – ‘Rasool-Allah-saww said: ‘And Allah-azwj had Revealed to Jibraeel-as during what has passed before you (in history), and Commanded him-as to submerge a city based upon the Kufr and the immoralities. Jibraeel-as said: ‘O Lord-azwj! Shall I-as submerge them except for so and so ascetic, for it to be recognised what is that which Allah-azwj had Commanded with?’
فَقَالَ اللَّهُ تَعَالَى بَلِ اخْسِفْ بِهِمْ وَ بِفُلَانٍ قَبْلَهُمْ
Allah-azwj Mighty and Majestic Said: “But, submerge so and so, before them!”
فَسَأَلَ رَبَّهُ فَقَالَ رَبِّ عَرِّفْنِي لِمَ ذَلِكَ وَ هُوَ زَاهِدٌ عَابِدٌ
He-as asked his-as Lord-azwj, ‘O Lord-azwj! Make me–as understand why that is so, and he is an ascetic, a worshipper’.
قَالَ مَكَّنْتُ لَهُ وَ أَقْدَرْتُهُ فَهُوَ لَا يَأْمُرُ بِالْمَعْرُوفِ وَ لَا يَنْهَى عَنِ الْمُنْكَرِ وَ كَانَ يَتَوَفَّرُ عَلَى حُبِّهِمْ وَ فِي غَضَبِي لَهُمْ
He-azwj Said: “I-azwj had Enabled him and Empowered him, but he neither enjoined with the goodness, nor did he forbid from the evil, and he used to give preference upon their love regarding My-azwj Anger towards them!”
فَقَالُوا يَا رَسُولَ اللَّهِ فَكَيْفَ بِنَا وَ نَحْنُ لَا نَقْدِرُ عَلَى إِنْكَارِ مَا نُشَاهِدُهُ مِنْ مُنْكَرٍ
They said, ‘O Rasool-Allah-saww! How would it be with us and we are not able upon negating what we witness from the evil?’
فَقَالَ رَسُولُ اللَّهِ ص لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَ لَتَنْهَوْنَ عَنِ الْمُنْكَرِ أَوْ لَيَعُمُّكُمُ اللَّهُ بِعَذَابٍ
Rasool-Allah-saww said: ‘You should be enjoining with the goodness and forbidding from the evil, or the Punishment of Allah-azwj will prevail’.
ثُمَّ قَالَ مَنْ رَأَى مُنْكَراً فَلْيُنْكِرْهُ بِيَدِهِ إِنِ اسْتَطَاعَ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ فَحَسْبُهُ أَنْ يَعْلَمَ اللَّهُ مِنْ قَلْبِهِ أَنَّهُ لِذَلِكَ كَارِهٌ.
Then he-saww said: ‘The one from you, who sees an evil, so let him negate it with his hand if he is able to. But if he is not able to, so by his tongue. But if he is not able to, so by his heart. Allah-azwj will Reckon it if He-azwj Knows from his heart that he had disliked that’’.[280]
58 سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنِ ابْنِ مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ: لَقِيَنِي أَبُو عَبْدِ اللَّهِ ع فِي بَعْضِ طُرُقِ الْمَدِينَةِ لَيْلًا فَقَالَ لِي يَا حَارِثُ
(The book) ‘Al Saraair’ – From a book of the elders of Ibn Mahboub, from Ibn Muhammad, from Al Haris Bin Al Mugheira who said,
‘Abu Abdullah-asws met me in one of the streets of Al-Medina at night. He-asws said to me: ‘O Haris!’
فَقُلْتُ نَعَمْ
I said, ‘Yes’.
فَقَالَ أَمَا لَيُحْمَلَنَّ ذُنُوبُ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ ثُمَّ مَضَى
He-asws said: ‘Indeed! Sins of your foolish ones will be loaded upon your knowledgeable ones!’ Then he-asws went.
قَالَ ثُمَّ أَتَيْتُهُ فَاسْتَأْذَنْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ لِمَ قُلْتَ لَيُحْمَلَنَّ ذُنُوبُ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ فَقَدْ دَخَلَنِي مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ
He (the narrator) said, ‘Then I went to him-asws. I sought permission to see him-asws. I said, ‘May I be sacrificed for you-asws! Why did you-asws say: ‘Sins of your foolish ones will be loaded upon your knowledgeable ones’? A grievous matter has entered me from that!’
فَقَالَ لِي نَعَمْ مَا يَمْنَعُكُمْ إِذَا بَلَغَكُمْ عَنِ الرَّجُلِ مِنْكُمْ مَا تَكْرَهُونَهُ مِمَّا يَدْخُلُ بِهِ عَلَيْنَا الْأَذَى وَ الْعَيْبُ عِنْدَ النَّاسِ أَنْ تَأْتُوهُ فَتُؤَنِّبُوهُ وَ تَعِظُوهُ وَ تَقُولُوا لَهُ قَوْلًا بَلِيغاً
He-asws said to me: ‘Yes. What prevents you, when it reached from the man from you what you dislike, from what enters the harm upon us-asws due to it and the faulting in presence of the people, from going to him and reprimanding him and advising him, and saying to him a conclusive word?’
فَقُلْتُ لَهُ إِذاً لَا يَقْبَلَ مِنَّا وَ لَا يُطِيعَنَا
O said to him-asws, ‘The he will neither accept from us nor obey us!’
قَالَ فَقَالَ فَإِذاً فَاهْجُرُوهُ عِنْدَ ذَلِكَ وَ اجْتَنِبُوا مُجَالَسَتَهُ.
He (the (narrator) said, ‘He-asws said: ‘Then forsake him at that, and shun sitting with him!’’[281]
59 ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ فَرْقَدٍ عَنْ أَبِي شَيْبَةَ الزُّهْرِيِّ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: لَا دِينَ لِمَنْ لَا يَدِينُ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Ibn Muskan, from Ibn Farqad, from Abu Shayba Al Zuhry,
‘From one of the two (5th or 6th Imam-asws) having said: ‘There is no religion for the one not making a religion of Allah-azwj by instructing with the good and forbidding from the evil!’’[282]
60 ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ دُرُسْتَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ بَعَثَ مَلَكَيْنِ إِلَى أَهْلِ مَدِينَةٍ لِيَقْلِبَاهَا عَلَى أَهْلِهَا فَلَمَّا انْتَهَيَا إِلَى الْمَدِينَةِ وَجَدَا رَجُلًا يَدْعُو اللَّهَ وَ يَتَضَرَّعُ إِلَيْهِ فَقَالَ أَحَدُهُمَا لِلْآخَرِ أَ مَا تَرَى هَذَا الدَّاعِيَ
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Dorost, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Send two Angels to the people of a city in order to overturn it upon its people. When they ended in the city, they found a man supplicating to Allah-azwj and beseeching to Him-azwj. One of them said to the other, ‘Can you see this supplicater?’
فَقَالَ قَدْ رَأَيْتُهُ وَ لَكِنْ أَمْضِي لِمَا أَمَرَنِي بِهِ رَبِّي
He said, ‘I have seen him, but I shall continue to what my Lord-azwj has Commanded me with!’
فَقَالَ وَ لَكِنِّي لَا أُحْدِثُ شَيْئاً حَتَّى أَرْجِعَ إِلَى رَبِّي
He said, ‘But I will not do anything until I return to my Lord-azwj!’
فَعَادَ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى فَقَالَ يَا رَبِّ إِنِّي انْتَهَيْتُ إِلَى الْمَدِينَةِ فَوَجَدْتُ عَبْدَكَ فُلَاناً يَدْعُوكَ وَ يَتَضَرَّعُ إِلَيْكَ
He returned to Allah-azwj Blessed and exalted. He said, ‘O Lord-azwj! I ended to the city but I found Your-azwj so and so servant supplicating to You-azwj and beseeching to You-azwj!’
فَقَالَ امْضِ لِمَا أَمَرْتُكَ فَإِنَّ ذَلِكَ رَجُلٌ لَمْ يَتَغَيَّرْ وَجْهُهُ غَضَباً لِي قَطُّ.
He-azwj Said: “Continue to what I-azwj had Commanded you, for that man did not even change his face in anger for Me-azwj, at all!”’[283]
61 ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ بَعَثَ إِلَى بَنِي إِسْرَائِيلَ نَبِيّاً يُقَالُ لَهُ أَرْمِيَا فَقَالَ قُلْ لَهُمْ مَا بَلَدٌ بِنَفْسِهِ مِنْ كِرَامِ الْبُلْدَانِ وَ غُرِسَ فِيهِ مِنْ كِرَامِ الْغُرُوسِ وَ نَقَّيْتُهُ مِنْ كُلِّ غَرِيبَةٍ فَأَخْلَفَ فَأَنْبَتَ خُرْنُوباً
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Yahya Al Halby, from Ibn Kharija,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Send a Prophet-as called Irmiyah-as to the children of Israel. He-azwj Said: ‘Tell them: ‘What city is by itself from the honourable cities, and the honourable crops have been planted in it, and I-azwj have Purified it from every impurity, but it opposed and grew Carob?’”
فَضَحِكُوا مِنْهُ وَ اسْتَهْزَءُوا بِهِ فَشَكَاهُمْ إِلَى اللَّهِ فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ قُلْ لَهُمْ إِنَّ الْبَلَدَ الْبَيْتُ الْمُقَدَّسُ وَ الْغَرْسَ بَنُو إِسْرَائِيلَ نَقَّيْتُهُمْ مِنْ كُلِّ غَرِيبَةٍ وَ نَحَّيْتُ عَنْهُمْ كُلَّ جَبَّارٍ فَأَخْلَفُوا فَعَمِلُوا بِمَعَاصِيَّ فَلَأُسَلِّطَنَّ عَلَيْهِمْ فِي بَلَدِهِمْ مَنْ يَسْفِكُ دِمَاءَهُمْ وَ يَأْخُذُ أَمْوَالَهُمْ وَ إِنْ بَكَوْا لَمْ أَرْحَمْ بُكَاءَهُمْ وَ إِنْ دَعَوْا لَمْ أَسْتَجِبْ دُعَاءَهُمْ فَشِلُوا وَ فَشِلَتْ أَعْمَالُهُمْ لَأَخْرِبَنَّهَا مِائَةَ عَامٍ ثُمَّ لَأَعْمُرَنَّهَا
They laughed at him-as and mocked with it. He-as complained of them to Allah-azwj. Allah-azwj Revealed to him-as to tell them that the city is Bayt Al-Maqdis, and the plants are the children of Israel. I-azwj had Purified them from every impurity and Kept away from them every tyrant, but they opposed and worked with disobedience! I-azwj shall Cause to prevail upon them in their cities, someone who will shed their blood, and seize their wealth, and if they cry I-azwj will not Mercy them due to their crying, and if they supplication I-azwj will not Answer their supplications! They have faltered, and their deeds have failed. I-azwj will Ruin it for a hundred years, then I-azwj will Restore it!”
قَالَ فَلَمَّا حَدَّثَهُمْ جَزِعَتِ الْعُلَمَاءُ فَقَالُوا يَا رَسُولَ اللَّهِ مَا ذَنْبُنَا نَحْنُ وَ لَمْ نَكُنْ نَعْمَلُ بِعَمَلِهِمْ فَعَاوِدْ لَنَا رَبَّكَ
He-asws said: ‘When he-as narrated to them, the scholars panicked. They said, ‘O Messenger-as of Allah-azwj! What is our sin, and we did not do their deeds? Plead for us to our Lord-azwj!’
فَصَامَ سَبْعاً فَلَمْ يُوحَ إِلَيْهِ فَأَكَلَ أَكْلَةً ثُمَّ صَامَ سَبْعاً فَلَمَّا كَانَ الْيَوْمُ الْوَاحِدُ وَ الْعِشْرُونَ أَوْحَى اللَّهُ إِلَيْهِ لَتَرْجِعَنَّ عَمَّا تَصْنَعُ أَنْ تُرَاجِعَنِي فِي أَمْرٍ قَدْ قَضَيْتُهُ أَوْ لَأَرُدَّنَّ وَجْهَكَ عَلَى دُبُرِكَ
He-as fasted for seven (days), but He-azwj did not reveal to him-as. He-as then ate a meal, then fasted seven (days). When it was the twenty-first day, Allah-azwj Revealed to him-as: “You-as will refrain from what you-as are doing! Either you-as refrain from referring to Me-azwj regarding a Command I-azwj have already Decreed or I-azwj will Turn your-as face towards your-as back!”
ثُمَّ أَوْحَى إِلَيْهِ أَنْ قُلْ لَهُمْ إِنَّكُمْ رَأَيْتُمُ الْمُنْكَرَ فَلَمْ تُنْكِرُوهُ وَ سَلَّطَ عَلَيْهِمْ بُخْتَنَصَّرَ فَفَعَلَ بِهِمْ مَا قَدْ بَلَغَكَ.
Then He-azwj Revealed to him-as: “Tell them: ‘You had seen the evil but you did not dislike it!’, and He-azwj Caused Bakhtnasr (Nebuchadnezar) to prevail upon them, so he did with them what you already know’’.[284]
62 ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي شَيْبَةَ الزُّهْرِيِّ عَنْ أَحَدِهِمَا ع قَالَ: وَيْلٌ لِقَوْمٍ لَا يَدِينُونَ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Dawood Bin Abu Yazeed, from Abu Sheyba Al Zuhry,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Woe be unto a people not making a religion of Allah-azwj by instructing with the good and forbidding from the evil’’.[285]
63 ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَيْلٌ لِمَنْ يَأْمُرُ بِالْمُنْكَرِ وَ يَنْهَى عَنِ الْمَعْرُوفِ.
The book of Haseen Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Furat Bin Ahnaf,
‘From Abu Abdullah-asws having said: ‘Woe be unto the one instructing with the evil and forbidding from the good!’’[286]
64 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَأْمُرُ بِالْمَعْرُوفِ وَ لَا يَنْهَى عَنِ الْمُنْكَرِ إِلَّا مَنْ كَانَ فِيهِ ثَلَاثُ خِصَالٍ رَفِيقٌ بِمَا يَأْمُرُ بِهِ رَفِيقٌ فِيمَا يَنْهَى عَنْهُ عَدْلٌ فِيمَا يَأْمُرُ بِهِ عَدْلٌ فِيمَا يَنْهَى عَنْهُ عَالِمٌ بِمَا يَأْمُرُ بِهِ عَالِمٌ بِمَا يَنْهَى عَنْهُ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Neither should one instruct with the good nor forbid from the evil except the one having three characteristics in him – gentleness with what he instructs with, gentleness regarding what he forbids from, fairness in what he instructs with, fairness in what he forbids from, knowledgeable with what he instructs with, knowledgeable with what he forbids from’’.[287]
65 وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً أَوْ أَمَرَ بِمَعْرُوفٍ أَوْ نَهَى عَنْ مُنْكَرٍ أَوْ دَلَّ عَلَى خَيْرٍ أَوْ أَشَارَ بِهِ فَهُوَ شَرِيكٌ وَ مَنْ أَمَرَ بِسُوءٍ أَوْ دَلَّ عَلَيْهِ أَوْ أَشَارَ بِهِ فَهُوَ شَرِيكٌ.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘One who intercedes a good intercession, or instructs with good or forbids from evil, or points to good or indicates with it, he is a participant, and one who instructs with evil, or points to it, or indicates with it, he is a participant’’.[288]
66 مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْقَزْوِينِيِّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أَنَّكُمْ إِذَا بَلَغَكُمْ عَنِ الرَّجُلِ شَيْءٌ مَشَيْتُمْ إِلَيْهِ فَقُلْتُمْ يَا هَذَا إِمَّا أَنْ تَعْتَزِلَنَا وَ تَجْتَنِبَنَا أَوْ تَكُفَّ عَنَّا فَإِنْ فَعَلَ وَ إِلَّا فَاجْتَنِبُوهُ.
(The book) ‘Majaalis’ of the Sheykh – From Al-Husayn Bin Ibrahim al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘When something reaches you from a man, if only you would walk to him and say, ‘O you! Either you avoid us, or keep away from us, or refrain from us!’ If he does (fine), or else, keep away from him!’’[289]
67 وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنِ ابْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيٍّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ جَعْفَرِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَجُلٌ شَيْخٌ نَاسِكٌ يَعْبُدُ اللَّهَ فِي بَنِي إِسْرَائِيلَ فَبَيْنَا هُوَ يُصَلِّي وَ هُوَ فِي عِبَادَتِهِ إِذْ بَصُرَ بِغُلَامَيْنِ صَبِيَّيْنِ إِذْ أَخَذَا دِيكاً وَ هُمَا يَنْتِفَانِ رِيشَهُ فَأَقْبَلَ عَلَى مَا هُوَ فِيهِ مِنَ الْعِبَادَةِ وَ لَمْ يَنْهَهُمَا عَنْ ذَلِكَ فَأَوْحَى اللَّهُ إِلَى الْأَرْضِ أَنْ سِيخِي بِعَبْدِي فَسَاخَتْ بِهِ الْأَرْضَ وَ هُوَ يَهْوِي فِي الدُّرْدُورِ أَبَدَ الْآبِدِينَ وَ دَهْرَ الدَّاهِرِينَ.
And from him, by this chain, from Ibn Wahban, from Ali Bin Habashi, from Al Abbas Bin Muhammad Bin Al-Husayn, from his father, from Safwan Bin Yahya and Ja’far Bin Isa, from Al-Husayn bin Abu Gundar, from his father,
‘From Abu Abdullah-asws having said: ‘There was an old man, a hermit, a worshiper, who worshipped Allah-azwj among the children of Israel. While he was praying, and was immersed in his worship, he saw two young boys taking a rooster and plucking its feathers. He turned his attention back to his worship and did not stop them from doing that. So, Allah -azwj Revealed to the earth, “Swallow my servant!”, and the earth swallowed him, and he continued to fall into the abyss for eons and eons!’’[290]
68 وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنِ الْحُسَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ أَهْبَطَ مَلَكَيْنِ إِلَى قَرْيَةٍ لِيُهْلِكَهُمْ فَإِذَا هُمَا بِرَجُلٍ تَحْتَ اللَّيْلِ قَائِمٌ يَتَضَرَّعُ إِلَى اللَّهِ وَ يَتَعَبَّدُ
And from him, by this chain from Al-Husayn,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Allah-azwj Sent down to Angels to a town to destroy them. There, they beheld a man under (darkness of) the night, standing beseeching to Allah-azwj and worshipping’.
قَالَ فَقَالَ أَحَدُ الْمَلَكَيْنِ لِلْآخَرِ إِنِّي أُعَاوِدُ رَبِّي فِي هَذَا الرَّجُلِ وَ قَالَ الْآخَرُ بَلْ تَمْضِي لِمَا أُمِرْتَ وَ لَا تُعَاوِدْ رَبِّي فِيمَا قَدْ أَمَرَ بِهِ
He-asws said: ‘One of the Angels said to the other, ‘I shall return to my Lord-azwj regarding this man!’, and the other said, ‘But, I shall continue to what I have been Commanded and will not refer to my Lord-azwj regarding what He-azwj has already Commanded with!’
قَالَ فَعَاوَدَ الْآخَرُ رَبَّهُ فِي ذَلِكَ فَأَوْحَى اللَّهُ إِلَى الَّذِي لَمْ يُعَاوِدْ رَبَّهُ فِيمَا أَمَرَهُ أَنْ أَهْلَكَهُ مَعَهُمْ فَقَدْ حَلَّ بِهِ مَعَهُمْ سَخَطِي إِنَّ هَذَا لَمْ يَتَمَعَّرْ وَجْهُهُ قَطُّ غَضَباً لِي
He-asws said: ‘The other one returned to his Lord-azwj regarding that. Allah-azwj Revealed to the one who had not returned to his Lord-azwj regarding what He-azwj had Commanded him: “Destroy him along with them, for My-azwj Wrath has been released with him! This one did not even change his face, at all, in anger for Me-azwj!”
وَ الْمَلَكُ الَّذِي عَاوَدَ رَبَّهُ فِيمَا أَمَرَ سَخِطَ اللَّهُ عَلَيْهِ فَأُهْبِطَ فِي جَزِيرَةٍ فَهُوَ حَتَّى السَّاعَةِ فِيهَا سَاخِطٌ عَلَيْهِ رَبُّهُ.
And the Angel who has returned to his Lord-azwj regarding what He-azwj had Commanded, Allah‑azwj was Wrathful upon him, so he was sent down to an island, so he is in it until now. His Lord-azwj being Wrathful upon him’’.[291]
69 نَهْجُ الْبَلَاغَةِ، رَوَى ابْنُ جَرِيرٍ الطَّبَرِيُّ فِي تَارِيخِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى الْفَقِيهِ وَ كَانَ مِمَّنْ خَرَجَ لِقِتَالِ الْحَجَّاجِ مَعَ ابْنِ الْأَشْعَثِ أَنَّهُ قَالَ: فِيمَا كَانَ يُحَضِّضُ بِهِ النَّاسَ عَلَى الْجِهَادِ إِنِّي سَمِعْتُ عَلِيّاً رَفَعَ اللَّهُ دَرَجَتَهُ فِي الصَّالِحِينَ وَ أَثَابَهُ ثَوَابَ الشُّهَدَاءِ وَ الصِّدِّيقِينَ يَقُولُ يَوْمَ لَقِينَا أَهْلَ الشَّامِ أَيُّهَا الْمُؤْمِنُونَ إِنَّهُ مَنْ رَأَى عُدْوَاناً يُعْمَلُ بِهِ وَ مُنْكَراً يُدْعَى إِلَيْهِ فَأَنْكَرَهُ بِقَلْبِهِ فَقَدْ سَلِمَ وَ بَرِئَ
(The book) ‘Nahj Al Balagah’ – It is reported by Ibn Jareer Al Tabari in his history, from Abdul Rahman Bin Abu Layli, and he was from the ones who had gone out for battling Al Hajjaj with Ibn Al Ash’as. He said regarding what happened in urging the people upon the Jihaad,
‘I heard Ali-asws, may Allah-azwj Raise his-asws rank among the righteous ones, and Reward him-asws the reward of the Martyrs, and the truthful, saying on the day he-asws met the people of Syria (in battle): ‘O you Momineen! The one who sees our-asws enemies working evil calling (others) to it, and he dislikes it by his heart, so he is safe and is innocent.
وَ مَنْ أَنْكَرَهُ بِلِسَانِهِ فَقَدْ أُجِرَ وَ هُوَ أَفْضَلُ مِنْ صَاحِبِهِ وَ مَنْ أَنْكَرَهُ بِالسَّيْفِ لِتَكُونَ كَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَ كَلِمَةُ الظَّالِمِينَ هِيَ السُّفْلَى فَذَلِكَ الَّذِي أَصَابَ سَبِيلَ الْهُدَى وَ قَامَ عَلَى الطَّرِيقِ وَ نَوَّرَ فِي قَلْبِهِ الْيَقِينُ.
And one who denies by his tongue so he has a recompense and he is superior than his companions. And one who denies it with the sword so the Word of Allah-azwj would be the top, and word of the unjust to be lower, so that is the one who has achieved the way of guidance and has stood upon the path and the certainty would radiate in his heart’’.[292]
70 وَ فِي كَلَامٍ لَهُ ع آخَرَ يَجْرِي هَذَا الْمَجْرَى فَمِنْهُمُ الْمُنْكِرُ لِلْمُنْكَرِ بِيَدِهِ وَ لِسَانِهِ وَ قَلْبِهِ فَذَلِكَ الْمُسْتَكْمِلُ لِخِصَالِ الْخَيْرِ وَ مِنْهُمُ الْمُنْكِرُ بِلِسَانِهِ وَ قَلْبِهِ وَ التَّارِكُ بِيَدِهِ فَذَلِكَ مُتَمَسِّكٌ بِخَصْلَتَيْنِ مِنْ خِصَالِ الْخَيْرِ وَ مُضَيِّعٌ خَصْلَةً
And in another speech of his flowing this flow: ‘From them is the one disliking the evil, by his hands, and his tongue and his heart. That is one of complete good characteristics; and from them is one disliking (the evil) by his tongue and his heart, and neglects (disliking by) his hands, so that is the one who has withheld two characteristics from the good characteristics and a waster of one characteristic.
وَ مِنْهُمُ الْمُنْكِرُ بِقَلْبِهِ وَ التَّارِكُ بِيَدِهِ وَ لِسَانِهِ- [فَذَاكَ] فَذَلِكَ الَّذِي ضَيَّعَ أَشْرَفَ الْخَصْلَتَيْنِ مِنَ الثَّلَاثِ وَ تَمَسَّكَ بِوَاحِدَةٍ
And from them is the one disliking with his heart, and he neglects (disliking) by his hand and his tongue, so that is the one who wastes the two nobler characteristics from the three and withholds with one.
وَ مِنْهُمْ تَارِكٌ لِإِنْكَارِ الْمُنْكَرِ بِلِسَانِهِ وَ قَلْبِهِ وَ يَدِهِ فَذَلِكَ مَيِّتُ الْأَحْيَاءِ
And from them is the one neglecting the disliking of evil, by his tongue and his heart and his hand, so that is a living dead.
وَ مَا أَعْمَالُ الْبِرِّ كُلُّهَا وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ عِنْدَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنْ الْمُنْكَرِ إِلَّا كَنَفْثَةٍ فِي بَحْرٍ لُجِّيٍ
And the righteous deeds, all of them, and the Jihad in the Way of Allah-azwj, in comparison with instructing with the act of kindness and forbidding from the evil isn’t except like the spit in the turbulent sea.
وَ إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَا يُقَرِّبَانِ مِنْ أَجَلٍ وَ لَا يَنْقُصَانِ مِنْ رِزْقٍ وَ أَفْضَلُ مِنْ ذَلِكَ كُلِّهِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ
And instructing with the act of kindness and forbidding from the evil, they neither draw closer to the death nor reduce from the sustenance; and superior to that, all of it is a just word (spoken) in the presence of a tyrannical leader’’.[293]
71 وَ عَنْ أَبِي جُحَيْفَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ أَوَّلَ مَا تُقْلَبُونَ عَلَيْهِ مِنَ الْجِهَادِ الْجِهَادُ بِأَيْدِيكُمْ ثُمَّ بِأَلْسِنَتِكُمْ ثُمَّ بِقُلُوبِكُمْ فَمَنْ لَمْ يَعْرِفْ بِقَلْبِهِ مَعْرُوفاً وَ لَمْ يُنْكِرْ مُنْكَراً قُلِبَ فَجُعِلَ أَعْلَاهُ أَسْفَلَهُ.
And from Abu Juheyfa who said,
‘I heard Amir Al-Momineen-asws saying: ‘‘The first of the Jihad you will be turning upon is the Jihad by your hands, then by your tongues, and by your hearts. The one who does not recognise an act of kindness with his heart and does not dislike an evil is overturned (of heart), for he has made it’s top as its bottom, and its bottom as its top’’.[294]
72 وَ قَالَ ع إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَخُلُقَانِ مِنْ خُلُقِ اللَّهِ وَ إِنَّهُمَا لَا يُقَرِّبَانِ مِنْ أَجَلٍ وَ لَا يَنْقُصَانِ مِنْ رِزْقٍ.
And he-asws said: ‘And the instructing with the acts of kindness and forbidding from the evil are two traits from the Traits of Allah-azwj, and these two will neither draw closer to death nor will they be reducing from sustenance’’.[295]
73 نَهْجُ الْبَلَاغَةِ، فَإِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَلْعَنِ الْقَرْنَ الْمَاضِيَ بَيْنَ أَيْدِيكُمْ إِلَّا لِتَرْكِهِمُ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَلَعَنَ اللَّهُ السُّفَهَاءَ لِرُكُوبِ الْمَعَاصِي وَ الْحُكَمَاءَ لِتَرْكِ التَّنَاهِي.
(The book) ‘Nahj Al Balagah’ –
‘Allah-azwj, the Glorious, did not Curse the past generation except because they had left off asking others to do good acts and refraining them from evil acts. In fact, Allah-azwj has Cursed the foolish for committing sins and the wise because they gave up refraining others from evils’’.[296]
74 نهج، نهج البلاغة فِي وَصِيَّتِهِ ع لِلْحَسَنِ وَ أْمُرْ بِالْمَعْرُوفِ تَكُنْ مِنْ أَهْلِهِ وَ أَنْكِرِ الْمُنْكَرَ بِيَدِكَ وَ لِسَانِكَ وَ بَايِنْ مَنْ فَعَلَهُ بِجُهْدِكَ وَ جَاهِدْ فِي اللَّهِ حَقَّ جِهَادِهِ وَ لَا تَأْخُذْكَ فِي اللَّهِ لَوْمَةَ لَائِمٍ.
(The book) ‘Nahj Al Balagah’ –
In a bequest to Al-Hassan-asws: ‘And instruct with the acts of kindness, you-asws will become from its people, and dislike the evil with your-asws hands and your-asws tongue, and distance from the one who does it by your‑asws efforts, and fight in the Way of Allah-azwj and is the right of fighting it, and do not let a blame of a blamer seize you-asws regarding Allah-azwj’’.[297]
75 وَ قَالَ فِي وَصِيَّتِهِ لِلْحَسَنَيْنِ ع عِنْدَ وَفَاتِهِ وَ قُولَا بِالْحَقِّ وَ اعْمَلَا لِلْأَجْرِ وَ كُونَا لِلظَّالِمِ خَصْماً وَ لِلْمَظْلُومِ عَوْناً
And he-asws said in his-asws bequest to Al-Hassan-asws and Al-Husayn-asws at his-asws expiry: ‘And speak the truth and work for the Hereafter and be disputants to the oppressor and supporters to the oppressed’.
ثُمَّ قَالَ ع اللَّهَ اللَّهَ فِي الْجِهَادِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ وَ أَلْسِنَتِكُمْ فِي سَبِيلِ اللَّهِ لَا تَتْرُكُوا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَيُوَلَّى عَلَيْكُمْ أَشْرَارُكُمْ ثُمَّ تَدْعُونَ فَلَا يُسْتَجَابُ لَكُمْ.
Then he-asws said: ‘And Allah-azwj! Allah-azwj regarding the Jihad with your wealth and yourselves and your tongues in the Way of Allah-azwj! Do not neglect instructing with the good and forbidding from the evil, for your evil ones will become in charge of your, then you will be supplicating, but these will not be Answered for you!’’[298]
76 كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ مُحَمَّدِ بْنِ هِشَامٍ الْمُرَادِيِّ عَنْ عُمَرَ بْنِ هِشَامٍ عَنْ ثَابِتٍ أَبِي حَمْزَةَ عَنْ مُوسَى عَنْ شَهْرِ بْنِ حَوْشَبٍ أَنَّ عَلِيّاً ع قَالَ لَهُمْ إِنَّهُ لَمْ يَهْلِكْ مَنْ كَانَ قَبْلَكُمْ مِنَ الْأُمَمِ إِلَّا بِحَيْثُ مَا أَتَوْا مِنَ الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ فَلَمَّا تَمَادَوْا فِي الْمَعَاصِي وَ لَمْ يَنْهَهُمُ الرَّبَّانِيُّونَ وَ الْأَحْبَارُ عَمَّهُمُ اللَّهُ بِعُقُوبَةٍ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Muhammad Bin Hisham Al Murady, from Umar Bin Hisham, from Sabit Abu Hamza, from Musa, from Shahr Bin Hawshab,
‘Ali-asws said to them: ‘The ones from the communities who were before you were not destroyed except due to what they had committed from the acts of disobedience and the Rabbis and the Monks did not desist them. When they indulged in the disobedience and the Rabbis and the Monks did not forbid them, Allah-azwj Generalised them with Punishment.
فَأْمُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ قَبْلَ أَنْ يَنْزِلَ بِكُمْ مِثْلُ الَّذِي نَزَلَ بِهِمْ وَ اعْلَمُوا أَنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَا يُقَرِّبَانِ مِنْ أَجَلٍ وَ لَا يَنْقُصَانِ مِنْ رِزْقٍ فَإِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ كَقَطْرِ الْمَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قَدَّرَ اللَّهُ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فِي نَفْسٍ أَوْ أَهْلٍ أَوْ مَالٍ
Therefore, instruct with the good and forbid from the evil before there befalls with you similar to that which had befallen them, and know that the instructing with the good and the forbidding from the evil, neither do they draw closer to the death nor do they reduce from the sustenance, for the Commands descend from the sky to the earth like the drops of rain to every soul with whatever Allah-azwj has Determined for it, either from an increase or a reduction, regarding the self, or family or wealth.
فَإِذَا كَانَ لِأَحَدِكُمْ نُقْصَانٌ فِي ذَلِكَ يواري [رَأَى] لِأَخِيهِ عَفْوَةً فَلَا يَكُنْ لَهُ فِتْنَةً فَإِنَّ الْمَرْءَ الْمُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً يَخْشَعُ لَهَا إِذَا ذُكِرَتْ وَ يُغْرَى بِهَا لِئَامُ النَّاسِ كَانَ كَالْيَاسِرِ الْفَالِجِ يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ يُوجِبُ لَهُ بِهَا الْمَغْنَمَ وَ يَذْهَبُ عَنْهُ بِهَا الْمَغْرَمُ
Or if one of you has a deficiency in that, he should conceal it for his brother as an act of forgiveness, and it should not become a trial for him. A Muslim, as long as he does not indulge in lowliness, he humbles himself when he is mentioned, and the lowest of people are driven by it. He is like the one who waits for the first win from his lot, which guarantees him gain and removes his loss.
فَذَلِكَ الْمَرْءُ الْمُسْلِمُ الْبَرِيءُ مِنَ الْخِيَانَةِ يَنْتَظِرُ إِحْدَى الْحُسْنَيَيْنِ إِمَّا دَاعِيَ اللَّهِ فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ وَ إِمَّا رِزْقاً مِنَ اللَّهِ واسع [وَاسِعاً] فَإِذَا هُوَ ذُو أَهْلٍ وَ مَالٍ وَ مَعَهُ حبسه [حَسَبُهُ] الْمَالُ وَ الْبَنُونَ حَرْثُ الدُّنْيَا وَ الْعَمَلُ الصَّالِحُ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ لِأَقْوَامٍ.
So that is the Muslim who is free from treachery, awaiting one of two good things – either the call of Allah-azwj, so whatever is with Allah-azwj is better for him, or provision from Allah-azwj that is abundant. Then he is one with family and wealth, and with him, his wealth and children are his worldly harvest, while righteous deeds are the harvest of the Hereafter. Allah-azwj may combine both for some people!’’[299]
77 مِشْكَاةُ الْأَنْوَارِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا الْمُؤْمِنُونَ إِنَّ مَنْ رَأَى عُدْوَاناً يُعْمَلُ بِهِ وَ مُنْكَراً يُدْعَى إِلَيْهِ وَ أَنْكَرَهُ بِقَلْبِهِ فَقَدْ سَلِمَ وَ بَرِئَ وَ مَنْ أَنْكَرَهُ بِلِسَانِهِ فَقَدْ أُجِرَ وَ هُوَ أَفْضَلُ مِنْ صَاحِبِهِ وَ مَنْ أَنْكَرَهُ بِالسَّيْفِ لِتَكُونَ كَلِمَةُ اللَّهِ هِيَ الْعُلْيَا وَ كَلِمَةُ الظَّالِمِينَ السُّفْلَى فَذَلِكَ الَّذِي أَصَابَ الْهُدَى وَ قَامَ عَلَى الطَّرِيقِ وَ نَوَّرَ فِي قَلْبِهِ التَّبْيِينُ.
(The book) ‘Mishkat Al Anwaar’ –
‘Amir Al-Momineen-asws said: ‘O you believers! The one who sees aggression being worked with and evil being called to, and he dislikes it with his heart, so he is safe and disavowed; and the one who dislikes it with his tongue so he has a recompense and he is superior to his companions. And one who denies it with the sword so the Word of Allah-azwj would be the top, and word of the unjust to be lower, so that is the one who has achieved the way of guidance and has stood upon the path and the certainty would radiate in his heart’’.[300]
78 وَ عَنِ الْبَاقِرِ ع قَالَ: الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ خُلُقَانِ مِنْ خُلُقِ اللَّهِ فَمَنْ نَصَرَهُمَا أَعَزَّهُ اللَّهُ وَ مَنْ خَذَلَهُمَا خَذَلَهُ اللَّهُ.
And from Al-Baqir-asws having said: ‘The instructing with the good and the forbidding from the evil are two traits from the Traits of Allah-azwj. The one who helps them, Allah-azwj will Honour him, and the one who abandons them, Allah-azwj will Abandon him’’.[301]
79 وَ قَالَ الصَّادِقُ ع إِنَّمَا يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ مَنْ كَانَتْ فِيهِ ثَلَاثُ خِصَالٍ عَالِمٌ لِمَا يَأْمُرُ بِهِ وَ تَارِكٌ لِمَا يَنْهَى عَنْهُ عَادِلٌ فِيمَا يَأْمُرُ عَادِلٌ فِيمَا يَنْهَى رَفِيقٌ فِيمَا يَأْمُرُ رَفِيقٌ فِيمَا يَنْهَى.
And Al-Sadiq-asws said: ‘But rather, instructing with the good and forbidding from the evil (should be done by) one who has three characteristics in him – a knower of what he is instructing with, and a neglecter of what he is forbidding from, just in what he is instructing and just in what he is forbidding, gentle in what he is instructing, gentle in what he is forbidding’’.[302]
80 وَ قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ رَجُلًا مِنْ أُمَّتِي فِي الْمَنَامِ قَدْ أَخَذَتْهُ الزَّبَانِيَةُ مِنْ كُلِّ مَكَانٍ فَجَاءَهُ أَمْرُهُ بِالْمَعْرُوفِ وَ نَهْيُهُ عَنِ الْمُنْكَرِ فَخَلَّصَاهُ مِنْ بَيْنِهِمْ وَ جَعَلَاهُ مِنَ الْمَلَائِكَةِ.
And Rasool-Allah-saww said: ‘I saw a man from my-saww community in the dream. The Angels of Hell had seized him from every place. His having instructed with the good and having forbidden from the evil, came to him and rescued him from between them, and made him from the Angels’’.[303]
81 وَ قَالَ الصَّادِقُ ع وَيْلٌ لِقَوْمٍ لَا يَدِينُونَ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ.
And Al-Sadiq-asws said: ‘Woe be to a people not making a religion of Allah-azwj with instructing the good and forbidding from the evil!’’[304]
82 وَ قَالَ النَّبِيُّ ص كَيْفَ بِكُمْ إِذَا فَسَدَتْ نِسَاؤُكُمْ وَ فَسَقَ شَبَابُكُمْ وَ لَمْ تَأْمُرُوا بِمَعْرُوفٍ وَ لَمْ تَنْهَوْا عَنْ مُنْكَرٍ
And the Prophet-saww said: ‘How will it be with you all when your women are corrupt, and your youths are corrupt and they do not instruct with good and do not forbid from evil?’
قِيلَ وَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ
It was said, ‘And that will happen, O Rasool-Allah-saww?’
قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ فَكَيْفَ بِكُمْ إِذَا أَتَيْتُمْ بِالْمُنْكَرِ وَ نَهَيْتُمْ عَنِ الْمَعْرُوفِ
He-saww said: ‘Yes, and worse than that! How will it be with you all when you commit the evil and forbid from the good?’
فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ يَكُونُ ذَلِكَ
It was said to him-saww, ‘O Rasool-Allah-saww, and that will happen?’
قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ كَيْفَ بِكُمْ إِذَا رَأَيْتُمُ الْمَعْرُوفَ مُنْكَراً وَ الْمُنْكَرَ مَعْرُوفاً.
He-saww said: ‘Yes, and worse than that! How will it be with you all when you see the good as evil, and the evil as good?’’[305]
83 وَ قَالَ الصَّادِقُ ع لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً جَلَسَ رَجُلٌ مِنَ الْمُسْلِمِينَ يَبْكِي وَ قَالَ أَنَا قَدْ عَجَزْتُ عَنْ نَفْسِي كُلِّفْتُ أَهْلِي
And Al-Sadiq-asws said: ‘When this Verse was Revealed: Save yourselves and your families from a Fire [66:6], a man from the Muslims sat down crying, and said, ‘I am unable from (saving) myself, and (now) I am encumbered my family (as well)!’
فَقَالَ رَسُولُ اللَّهِ ص حَسْبُكَ أَنْ تَأْمُرَهُمْ بِمَا تَأْمُرُ بِهِ نَفْسَكَ وَ تَنْهَاهُمْ عَمَّا تَنْهَى عَنْهُ نَفْسَكَ.
Rasool-Allah-saww said: ‘It suffices you if you were to instruct them with what you instruct with yourself, and forbid them from what you keep yourself away from’’.[306]
84 وَ قَالَ الرِّضَا ع كَانَ رَسُولُ اللَّهِ ص يَقُولُ إِذَا أُمَّتِي تَوَاكَلَتِ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَلْتَأْذَنْ بِوِقَاعٍ مِنَ اللَّهِ تَعَالَى.
And Al-Reza-asws said: ‘Rasool-Allah-saww had said: ‘When my-saww community becomes negligent of instructing with the good and forbidding from the evil, let them be proclaimed of a Punishment from Allah-azwj the Exalted!’’[307]
85 وَ قَالَ الصَّادِقُ ع حَسْبُ الْمُؤْمِنِ غَيْراً إِنْ رَأَى مُنْكَراً أَنْ يَعْلَمَ اللَّهُ مِنْ نِيَّتِهِ أَنَّهُ لَهُ كَارِهٌ.
And Al-Sadiq-asws said: ‘It suffice for the Momin as self-esteem if he sees evil that Allah-azwj Knows from his intention that he dislikes it’’.[308]
86 وَ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع إِذَا مَرَّ بِجَمَاعَةٍ يَخْتَصِمُونَ لَا يَجُوزُهُمْ حَتَّى يَقُولَ ثَلَاثاً اتَّقُوا اللَّهَ يَرْفَعُ بِهَا صَوْتَهُ.
And from Giyas Bin Ibrahim who said,
‘Abu Abdullah-asws was such, whenever he-asws passed by a group disputing, he-asws would not pass by them until he-asws said thrice: ‘Fear Allah-azwj!’, raising his-asws voice by it’’.[309]
87 وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ كَانَ حَامِدُهُ مِنَ النَّاسِ ذَامّاً وَ مَنْ آثَرَ طَاعَةَ اللَّهِ عَزَّ وَ جَلَّ بِغَضَبِ النَّاسِ كَفَاهُ اللَّهُ عَزَّ وَ جَلَّ عَدَاوَةَ كُلِّ عَدُوٍّ وَ حَسَدَ كُلِّ حَاسِدٍ وَ بَغْيَ كُلِّ بَاغٍ وَ كَانَ اللَّهُ عَزَّ وَ جَلَّ لَهُ نَاصِراً وَ ظَهِيراً.
And from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘One who seeks the Pleasure of the people with what Angers Allah-azwj, his praise from the people would be criticised, and the one who prefers obedience of Allah-azwj Mighty and Majestic by angering the people, Allah-azwj Mighty and Majestic will Suffice him from enmity of every enemy and envy of every envier, and rebellion of every rebel. Allah-azwj Mighty and Majestic will be a Helper of his and a Backer’’.[310]
88 وَ عَنْ مُفَضَّلِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ يَا مُفَضَّلُ مَنْ تَعَرَّضَ لِسُلْطَانٍ جَائِرٍ فَأَصَابَتْهُ بَلِيَّةٌ لَمْ يُؤْجَرْ عَلَيْهَا وَ لَمْ يُرْزَقِ الصَّبْرَ عَلَيْهَا.
And from Mufazzal Bin Zayd,
‘From Abu Abdullah-asws having said: ‘O Mufazzal! One who objects to a tyrannous ruler, so an affliction hits him, he will not be Recompense upon it, and the patience will not be Graced upon him’’.[311]
89 وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ فَوَّضَ إِلَى الْمُؤْمِنِ أَمْرَهُ كُلَّهُ وَ لَمْ يُفَوِّضْ إِلَيْهِ أَنْ يَكُونَ ذَلِيلًا أَ مَا تَسْمَعُ اللَّهَ يَقُولُ عَزَّ وَ جَلَ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ فَالْمُؤْمِنُ يَكُونُ عَزِيزاً وَ لَا يَكُونُ ذَلِيلًا فَإِنَّ الْمُؤْمِنَ أَعَزُّ مِنَ الْجَبَلِ يُسْتَقَلُّ مِنْهُ بِالْمَعَاوِلِ وَ الْمُؤْمِنُ لَا يُسْتَقَلُّ مِنْ دِينِهِ بِشَيْءٍ.
And from Abu Abdullah-asws having said: ‘Allah-azwj has Delegated to the Momin his affairs, the whole of it, and did not Delegate to him that he be humiliated. Have you not heard Allah-azwj Mighty and Majestic Saying: And for Allah is the Honour, and for His Rasool, and for the Momineen [63:8]? So, the Momineen would be honourable and not be humiliated, for the Momin is more honourable than the mountain. One can chip away from it (mountain) with the tool, while the Momineen cannot be chipped away from his religion with anything!’’[312]
90 وَ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَ لَتَنْهُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُسْتَعْمَلَنَّ عَلَيْكُمْ شِرَارُكُمْ فَيَدْعُو خِيَارُكُمْ فَلَا يُسْتَجَابُ لَهُمْ.
And from Muhammad Bin Arafah who said,
‘I heard Abu Al-Hassan-asws saying: ‘Either you will instruct with the good and forbid from the evil, or your evil ones will be placed upon you, so your good ones will supplicate but these (supplications) will not be Answered for them!’’[313]
91 وَ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَنْبَغِي لِمُؤْمِنٍ أَنْ يُذِلَّ نَفْسَهُ
And from Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘It is not befitting for the Momin that he humiliates himself’.
قُلْتُ بِمَا يُذِلُّ نَفْسَهُ
I said, ‘With what would he humiliate himself?’
قَالَ لَا يَدْخُلُ فِيمَا يَعْتَذِرُ مِنْهُ.
He-asws said: ‘He should not enter into what he has to apologise from’’.[314]
92 وَ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ أَ وَاجِبٌ هُوَ عَلَى الْأُمَّةِ جَمِيعاً
And from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the instructing with the good and the forbidding from the evil, ‘Is it obligatory upon the entire community?’
قَالَ لَا
He-asws said: ‘No’.
فَقِيلَ وَ لِمَ
It was said, ‘And why not?’
قَالَ إِنَّمَا هُوَ عَلَى الْقَوِيِّ الْمُطَاعِ الْعَالِمِ بِالْمَعْرُوفِ مِنَ الْمُنْكَرِ لَا عَلَى الضَّعَفَةِ الَّذِينَ لا يَهْتَدُونَ سَبِيلًا إِلَى أَيٍّ مِنْ أَيٍّ يَقُولُ إِلَى الْحَقِّ أَمْ إِلَى الْبَاطِلِ وَ الدَّلِيلُ عَلَى ذَلِكَ مِنْ كِتَابِ اللَّهِ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ لْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ
He-asws said: ‘But rather it is upon the strong, the obeyed, the knowledgeable with the good and the evil, not upon the weak, those who are not guided to a way, to which and from which, saying to the truth or to the falsehood, and the evidence upon that from the Book of Allah-azwj, Words of Allah-azwj Mighty and Majestic: And let there be a community from you all calling to the better and enjoining with the goodness (acts of kindness) and forbidding from the evil, [3:104].
فَهَذَا خَاصٌّ غَيْرُ عَامٍّ كَمَا قَالَ اللَّهُ وَ مِنْ قَوْمِ مُوسى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ وَ لَمْ يَقُلْ عَلَى أُمَّةِ مُوسَى وَ لَا عَلَى كُلِّ قَوْمٍ وَ هُمْ يَوْمَئِذٍ أُمَمٌ مُخْتَلِفَةٌ
So this is special, not general, just as Allah-azwj Said: ‘And from the people of Musa there is a community is guiding with the Truth and by it they are dispensing justice [7:159], and He-azwj did not Say: “Upon the community of Musa-as”, nor “Upon every people”, and in those days they were of different communities.
وَ الْأُمَّةُ وَاحِدٌ فَصَاعِداً كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ يَقُولُ مُطِيعاً لِلَّهِ وَ لَيْسَ عَلَى مَنْ يَعْلَمُ ذَلِكَ فِي الْهُدْنَةِ مِنْ حَرَجٍ إِذَا كَانَ لَا قُوَّةَ لَهُ وَ لَا عَدَدَ وَ لَا طَاعَةَ.
And ‘a community’, is one upwards, just as Allah-azwj Mighty and Majestic Said: Surely Ibrahim was a community, obedient to Allah, [16:120]. He-azwj is Saying, obedient to Allah-azwj, and it isn’t any blame upon the one who knows that during the truce when there was neither any strength for him nor numbers (of supporters) nor obedience (from others)’’.[315]
93 قَالَ مَسْعَدَةُ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَنِ الْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ص أَنَّ أَفْضَلَ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ مَا مَعْنَاهُ
Mas’ada said,
‘And I heard Abu Abdullah-asws saying, and he-asws had been asked about the Hadeeth which had come from the Prophet-saww: ‘The best Jihaad is a just word spoken in the presence of a tyrannical imam (leader)’, ‘What is its meaning?’
قَالَ هَذَا أَنْ يَأْمُرَهُ بَعْدَ مَعْرِفَتِهِ وَ هُوَ مَعَ ذَلِكَ يَقْبَلُ مِنْهُ وَ إِلَّا فَلَا.
He-asws said: ‘This is that he should instruct him (with the good) after his having recognised it (himself), and along with that he would accept from him, or else so no!’’[316]
94 وَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى شُعَيْبٍ النَّبِيِّ ع أَنِّي مُعَذِّبٌ مِنْ قَوْمِكَ مِائَةَ أَلْفٍ أَرْبَعِينَ أَلْفاً مِنْ شِرَارِهِمْ وَ سِتِّينَ أَلْفاً مِنْ خِيَارِهِمْ
And from Jabir,
‘From Abu Ja’far-asws having said: ‘Allah-azwj the Exalted Revealed to Shuayb-as the Prophet-as: “I-azwj shall be Punishing from your-as people, one hundred and forty thousand from their evil ones, and sixty thousand from their good ones!”
فَقَالَ يَا رَبِّ هَؤُلَاءِ الْأَشْرَارُ فَمَا بَالُ الْأَخْيَارِ
He-as said: ‘O Lord-azwj! These are the evil ones, but what is the matter with the good ones?’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ دَاهَنُوا أَهْلَ الْمَعَاصِي فَلَمْ يَغْضَبُوا لِغَضَبِي.
Allah-azwj Mighty and Majestic Revealed to him-as: ‘They flattered the disobedient people, so they were not angered for My-azwj Anger!”’[317]
95 وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا أَمَرُوا بِالْمَعْرُوفِ وَ نَهَوْا عَنِ الْمُنْكَرِ وَ تَعَاوَنُوا عَلَى الْبِرِّ فَإِذَا لَمْ يَفْعَلُوا ذَلِكَ نُزِعَتْ عَنْهُمُ الْبَرَكَاتُ وَ سُلِّطَ بَعْضُهُمْ عَلَى بَعْضٍ وَ لَمْ يَكُنْ لَهُمْ نَاصِرٌ فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ.
And it is reported from the Prophet-saww, he-saww said: ‘The people will not cease to be with goodness for as long as they instruct with the good and forbid from the evil, and they assist each other upon the righteous acts. When they don’t do that, the Blessings will be snatched away from them and some of them will prevail upon other, and there will neither be any helper for them in the earth nor in the sky!’’[318]
96 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ هَذَا خِتَامُهُ مَنْ تَرَكَ إِنْكَارَ الْمُنْكَرِ بِقَلْبِهِ وَ يَدِهِ وَ لِسَانِهِ فَهُوَ مَيِّتُ الْأَحْيَاءِ.
And Amir Al-Momineen-asws said in a speech, its ending is this: ‘One who neglects disliking the evil with his heart and his hands and his tongue, he is a living dead’’.[319]
باب 86 لزوم إنكار المنكر و عدم الرضا بالمعصية و أن من رضي بفعل فهو كمن أتاه
CHAPTER 86 – THE DUTY OF DISLIKING THE EVIL AND IMPERMISSIBILITY OF BEING PLEASED WITH THE DISOBEDIENCE, AND THE ONE WHO IS PLEASED WITH AN ACTION, HE IS LIKE THE ONE WHO COMMITED IT
الآيات الشعراء قالَ إِنِّي لِعَمَلِكُمْ مِنَ الْقالِينَ.
The Verses – (Surah) Al Shoara: He said: ‘I am from those who detest your deeds [26:168].
1- شي، تفسير العياشي عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي قَوْلِ اللَّهِ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ وَ قَدْ عَلِمَ أَنَّ هَؤُلَاءِ لَمْ يَقْتُلُوا وَ لَكِنْ فَقَدْ كَانَ هَوَاهُمْ مَعَ الَّذِينَ قَتَلُوا فَسَمَّاهُمُ اللَّهُ قَاتِلِينَ لِمُتَابَعَةِ هَوَاهُمْ وَ رِضَاهُمْ لِذَلِكَ الْفِعْلِ.
Tafseer Al Ayyashi – from Sama’at who said,
‘I heard Abu Abdullah-asws saying regarding Words of Allah-azwj: ‘‘There have come to you Rasools before me with clear proofs and with that which you said; then why did you kill them if you are truthful?’ [3:183], and He-azwj Knew that they had not killed, but it was their desire (to do so) along with those who had killed. So, Allah-azwj Named them as killers due to their following their desires and their agreeing to that deed’’.[320]
2- شي، تفسير العياشي عُمَرُ بْنُ مَعْمَرٍ قَالَ أَبُو عَبْدِ اللَّهِ ع لَعَنَ اللَّهُ الْقَدَرِيَّةَ لَعَنَ اللَّهُ الْحَرُورِيَّةَ لَعَنَ اللَّهُ الْمُرْجِئَةَ لَعَنَ اللَّهُ الْمُرْجِئَةَ
Tafseer Al Ayyashi – Umar bin Ma’mar,
‘Abu Abdullah-asws said: ‘May Allah-azwj Curse the Qadiriyya! May Allah-azwj Curse the Harouriya! May Allah-azwj Curse the Murjiyya! May Allah-azwj Curse the Murjiyya!’
قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ لَعَنْتَ هَؤُلَاءِ مَرَّةً وَ لَعَنْتَ هَؤُلَاءِ مَرَّتَيْنِ
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! You-asws have cursed these ones once, and you-asws have cursed these ones twice!’
فَقَالَ إِنَّ هَؤُلَاءِ زَعَمُوا أَنَّ الَّذِينَ قَتَلُونَا مُؤْمِنِينَ فَثِيَابُهُمْ مُلَطَّخَةٌ بِدِمَائِنَا إِلَى يَوْمِ الْقِيَامَةِ أَ مَا تَسْمَعُ لِقَوْلِ اللَّهِ الَّذِينَ قالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنا بِقُرْبانٍ تَأْكُلُهُ النَّارُ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ إِلَى قَوْلِهِ صادِقِينَ
He-asws said: ‘They claimed, ‘Those who killed us were believers, so their clothes are stained with our blood up to the Day of Qiyamah!’ Have you not heard the Words of Allah-azwj: Those who said: ‘Allah Covenanted to us that we should not believe in any Rasool until he brings us an offering which the Fire consumes’. Say: ‘There have come to you Rasool’s before me with clear proofs and with that which you said; then why did you kill them if you are truthful?’ [3:183]?’
قَالَ فَكَانَ بَيْنَ الَّذِينَ خُوطِبُوا بِهَذَا الْقَوْلِ وَ بَيْنَ الْقَاتِلِينَ خَمْسُمِائَةِ عَامٍ فَسَمَّاهُمُ اللَّهُ قَاتِلِينَ بِرِضَاهُمْ بِمَا صَنَعَ أُولَئِكَ.
He-asws said: ‘Between those who had been Addressed with this and the killers there was (a gap of five hundred years, but Allah-azwj Named them as killers due to their being pleased with what those had done’’.[321]
3- شي، تفسير العياشي مُحَمَّدُ بْنُ هَاشِمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ وَ قَدْ عَلِمَ أَنْ قَالُوا وَ اللَّهِ مَا قَتَلْنَا وَ لَا شَهِدْنَا
Tafseer Al Ayyashi – Muhammad Bin Hashim, from the one who narrated it,
‘Froom Abu Abdullah-asws having said: ‘When this Verse was Revealed: Say: ‘There have come to you Rasool’s before me with clear proofs and with that which you said; then why did you kill them if you are truthful?’ [3:183]?, and He-azwj had Known. They said, ‘By Allah-azwj! We neither killed them not witnessed!’
قَالَ وَ إِنَّمَا قِيلَ لَهُمُ ابْرَءُوا مِنْ قَتَلَتِهِمْ فَأَبَوْا.
He-asws said: ‘And rather He-azwj Said: “Disavow from their killing!” But they refused’’.[322]
4- شي، تفسير العياشي مُحَمَّدُ بْنُ الْأَرْقَطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لِي تَنْزِلُ الْكُوفَةَ
Tafseer Al Ayyashi – Muhammad Bin Al Arqat,
‘From Abu Abdullah-asws having said: ‘Do you dwell in Al-Kufa?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ فَتَرَوْنَ قَتَلَةَ الْحُسَيْنِ بَيْنَ أَظْهُرِكُمْ
He-asws said: ‘Do you see the killers of Al-Husayn-asws in your midst?’
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا بَقِيَ مِنْهُمْ أَحَدٌ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Not even one of them remains!’
قَالَ فَإِذَا أَنْتَ لَا تَرَى الْقَاتِلَ إِلَّا مَنْ قَتَلَ أَوْ مَنْ وَلِيَ الْقَتْلَ أَ لَمْ تَسْمَعْ إِلَى قَوْلِ اللَّهِ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ فَأَيَّ رَسُولِ اللَّهِ قَتَلَ الَّذِينَ كَانَ مُحَمَّدٌ ص بَيْنَ أَظْهُرِهِمْ وَ لَمْ يَكُنْ بَيْنَهُ وَ بَيْنَ عِيسَى رَسُولٌ إِنَّمَا رَضُوا قَتْلَ أُولَئِكَ فَسُمُّوا قَاتِلِينَ.
He-asws said: ‘So you don’t view the killer expect the one who was in charge of the killing. Don’t you hear to the Words of Allah-azwj: Say: ‘There have come to you Rasool’s before me with clear proofs and with that which you said; then why did you kill them if you are truthful?’ [3:183]? So which Messengers-as of Allah-azwj had killed, those in whose midst was Rasool-Allah-saww and there had not been any Messenger-as between him-saww and Isa-as. But rather, they were pleased with their killing, so they were Named as killers’’.[323]
5- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ فِي كِتَابِهِ يَحْكِي قَوْلَ الْيَهُودِ إِنَّ اللَّهَ عَهِدَ إِلَيْنا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنا بِقُرْبانٍ الْآيَةَ
Tafseer Al Ayyashi – from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Said in His-azwj Book Narrating the words of the Jews: ‘Allah Covenanted to us that we should not believe in any Rasool until he brings us an offering [3:183] – the Verse.
فَقَالَ فَلِمَ تَقْتُلُونَ أَنْبِياءَ اللَّهِ مِنْ قَبْلُ إِنْ كُنْتُمْ مُؤْمِنِينَ وَ إِنَّمَا نَزَلَ هَذَا فِي قَوْمِ يَهُودَ وَ كَانُوا عَلَى عَهْدِ مُحَمَّدٍ ص لَمْ يَقْتُلُوا الْأَنْبِيَاءَ بِأَيْدِيهِمْ وَ لَا كَانُوا فِي زَمَانِهِمْ وَ إِنَّمَا قَتَلَ أَوَائِلُهُمُ الَّذِينَ كَانُوا مِنْ قَبْلِهِمْ فَنُزِّلُوا بِهِمْ أُولَئِكَ الْقَتَلَةَ فَجَعَلَهُمُ اللَّهُ مِنْهُمْ وَ أَضَافَ إِلَيْهِمْ فِعْلَ أَوَائِلِهِمْ بِمَا تَبِعُوهُمْ وَ تَوَلَّوْهُمْ.
He-azwj Said: ‘So why are you killing the Prophets of Allah from before, if you are believers?’ [2:91]. And rather this Verse was Revealed regarding a group of Jews, and they were in the era of Muhammad-saww. They had not killed the Prophets-as with their hands nor were in their time, and rather their former ones had killed, those who were from before them. Those killers had descended with them, so Allah-azwj Made them from them and Doubled to them the deeds of their former ones due to their following them and befriending them’’.[324]
6- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا النَّاسُ إِنَّمَا يَجْمَعُ النَّاسَ الرِّضَا وَ السَّخَطُ وَ إِنَّمَا عَقَرَ نَاقَةَ ثَمُودَ رَجُلٌ وَاحِدٌ فَعَمَّهُمُ اللَّهُ بِالْعَذَابِ لَمَّا عَمُّوهُ بِالرِّضَا قَالَ سُبْحَانَهُ فَعَقَرُوها فَأَصْبَحُوا نادِمِينَ فَمَا كَانَ إِلَّا أَنْ خَارَتْ أَرْضُهُمْ بِالْخَسْفَةِ خُوَارَ السِّكَّةِ الْمُحْمَاةِ فِي الْأَرْضِ الْخَوَّارَةِ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘‘O you people! But rather it is the pleasure and hatred which gathers the people, and rather the she-camel of Samood was hamstrung by one man, but Allah-azwj Generalised them with the Punishment due to their generally agreeing with him. The Glorious Said: But they hamstrung her, then they became regretful [26:157]. So, it wasn’t except that their land was ploughed with the submerging like the spike of the plough ploughs in the earth with a ploughing.
أَيُّهَا النَّاسُ مَنْ سَلَكَ الطَّرِيقَ الْوَاضِحَ وَرَدَ الْمَاءَ وَ مَنْ خَالَفَ وَقَعَ فِي التِّيهِ.
O you people! One who travels the clear path will arrive at the water, and one who opposes will fall into the wandering’’.[325]
7- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الرَّاضِي بِفِعْلِ قَوْمٍ كَالدَّاخِلِ فِيهِ مَعَهُمْ وَ عَلَى كُلِّ دَاخِلٍ فِي بَاطِلٍ إِثْمَانِ إِثْمُ الْعَمَلِ بِهِ وَ إِثْمُ الرِّضَا بِهِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws: ‘The one agreeing with a deed of a people is like the entering into it with them, and upon every one entering into a falsehood there are two sins – a sin of the one doing it, and sin of being satisfied with it’’.[326]
8- وَ قَالَ ع لَمَّا أَظْفَرَهُ اللَّهُ تَعَالَى بِأَصْحَابِ الْجَمَلِ وَ قَدْ قَالَ لَهُ بَعْضُ أَصْحَابِهِ وَدِدْتُ أَنَّ أَخِي فُلَاناً كَانَ شَاهِدَنَا لِيَرَى مَا نَصَرَكَ اللَّهُ بِهِ عَلَى أَعْدَائِكَ
And he-asws said when Allah-azwj the Exalted Granted him-asws victory with companions of the camel, and of his-asws companions had said to him-asws, ‘I would love it if my so and so brother had attended with us, he would have seen what Allah-azwj has Helped with against your-asws enemies’.
فَقَالَ ع أَ هَوَى أَخِيكَ مَعَنَا قَالَ نَعَمْ قَالَ فَقَدْ شَهِدَنَا وَ لَقَدْ شَهِدَنَا فِي عَسْكَرِنَا هَذَا قَوْمٌ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ سَيَرْعَفُ بِهِمُ الزَّمَانُ وَ يَقْوَى بِهِمُ الْإِيمَانُ.
He-asws said: ‘Does your brother incline to be with us?’ He said, ‘Yes’. He-asws said: ‘So he has attended with us among our soldiers. (Along with) that group who is in the loins of the men and wombs of the women. The times would come up with them, and the Eman would be strengthened by them’ (during the Rajjat)’’.[327]
باب 87 النهي عن الجلوس مع أهل المعاصي و من يقول بغير الحق
CHAPTER 87 – THE FORBIDDANCE FROM SITTING WITH THE DISOBEDIENT PEOPLE AND ONE WHO SAYS OTHER THAN THE TRUTH
1- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع فِي قَوْلِ اللَّهِ تَعَالَى وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ إِلَى قَوْلِهِ إِنَّكُمْ إِذاً مِثْلُهُمْ قَالَ إِذَا سَمِعْتَ الرَّجُلَ يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي أَهْلِهِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ.
Tafseer Al Ayyashi – from Muhammad Bin Al Fuzeyl,
‘From Abu Al-Hassan Al-Reza-asws regarding Words of Allah-azwj the Exalted: And He has Revealed unto you in the Book that whenever you hear Signs of Allah – up to His-azwj Words: then you would be like them; [4:140]. He-asws said: ‘When you hear the man rejecting the truth and belying it and talking badly regarding his family, arise from his presence and do not sit with him’’.[328]
2- شي، تفسير العياشي عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ إِلَى قَوْلِهِ إِنَّكُمْ إِذاً مِثْلُهُمْ فَقَالَ إِنَّمَا عَنَى اللَّهُ بِهَذَا إِذَا سَمِعْتَ الرَّجُلَ يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي الْأَئِمَّةِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ كَائِناً مَنْ كَانَ.
Tafseer Al Ayyashi – from Shueyb Al Aqarquqy who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: And He has Revealed unto you in the Book that whenever you hear Signs of Allah – up to His-azwj Words: then you would be like them; [4:140]. He-asws said: ‘But rather, Allah-azwj Means by this, whenever you hear the man rejecting the truth and belying it, and he talks badly about the Imams-asws, then rise from his presence and do not sit with him, whoever it may be!’’[329]
3- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ بَنِي آدَمَ وَ قَسَمَهُ عَلَيْهَا فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ أُخْتُهَا
Tafseer Al Ayyashi, from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Obligated the Eman upon the limbs of children of Adam-as and Apportioned it upon these. Thus, there isn’t any limb from his limbs except and it has been allocated from the Eman with other than what has been allocated to its counterpart.
فَمِنْهَا أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا فَفَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ فِيمَا نَهَى اللَّهُ عَنْهُ وَ الْإِصْغَاءِ إِلَى مَا سَخِطَ اللَّهُ تَعَالَى
From these are his ears, those he hears with. Allah-azwj Obligated upon the hearing that it keeps away from the listening to what Allah-azwj has Prohibited and turning away from what is not Permissible for it, regarding what Allah-azwj has Prohibited from, and the listening intently to what Angers Allah-azwj the Exalted.
فَقَالَ فِي ذَلِكَ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ إِلَى قَوْلِهِ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ
He-azwj Said regarding that: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it; [4:140].
ثُمَّ اسْتَثْنَى مَوْضِعَ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
Then He-azwj Made and exclusion for the subject of forgetfulness. He-azwj Said: And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68].
وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ إِلَى قَوْلِهِ أُولُوا الْأَلْبابِ
And Said: Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
وَ قَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
And Said: The believers have succeeded [23:1] Those who are humble in their Salats [23:2] And those who are turning away from the vanities [23:3].
وَ قَالَ تَعَالَى وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ
And the Exalted Said: And when they hear the vanities they turn away from it [28:55].
وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً
And Said: And those who are not witnessing the falsities, and when they pass by the vanities, they pass by nobly [25:72].
فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ وَ لَا يُصْغَى إِلَى مَا لَا يَحِلُّ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ.
So, this is what Allah-azwj has Obligated from the Eman, upon the hearing and not listening to what is not permissible, and it is its action, and it is from the Eman’’.[330]
باب 88 وجوب الهجرة و أحكامها
CHAPTER 88 – OBLIGATION OF THE MIGRATION AND ITS RULINGS
الآيات النساء إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ قالُوا فِيمَ كُنْتُمْ قالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قالُوا أَ لَمْ تَكُنْ أَرْضُ اللَّهِ واسِعَةً فَتُهاجِرُوا فِيها فَأُولئِكَ مَأْواهُمْ جَهَنَّمُ وَ ساءَتْ مَصِيراً
The Verses – (Surah) Al Nisaa: Those whom the Angels cause to die while they are being unjust to themselves, they are saying, ‘In which state were you?’ They are saying, ‘We were weak in the earth’. They are saying, ‘Did not the earth of Allah happen to be capacious, so you could have emigrated therein?’ So they, their abode is Hell, and it is an evil destination [4:97].
إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا
Except for the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98].
فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَ كانَ اللَّهُ عَفُوًّا غَفُوراً
So they, perhaps Allah would Pardon (their sins) from them; and Allah was always Pardoning, Forgiving [4:99].
وَ مَنْ يُهاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُراغَماً كَثِيراً وَ سَعَةً وَ مَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهاجِراً إِلَى اللَّهِ وَ رَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
And the one who emigrates in the Way of Allah would find in the earth a lot of shelter and resources; and the one who goes out from his would emigrating to Allah and His Rasool, then death overtakes him, so his Recompense would fall upon Allah; and Allah was always Forgiving, Merciful [4:100].
الأنفال إِنَّ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَ الَّذِينَ آوَوْا وَ نَصَرُوا أُولئِكَ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ وَ الَّذِينَ آمَنُوا وَ لَمْ يُهاجِرُوا ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهاجِرُوا وَ إِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلى قَوْمٍ بَيْنَكُمْ وَ بَيْنَهُمْ مِيثاقٌ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ
(Surah) Al Anfaal: Surely those who believed and emigrated with their wealth and their selves in the Way of Allah, sheltered and helped (them), they are guardians of each other; and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate; and if they seek your help in the Religion, then the helping is (incumbent) upon you, except upon a people between you and them there is a covenant; and Allah is Seeing with what you are doing [8:72].
وَ الَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِياءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسادٌ كَبِيرٌ
And those who are committing Kufr are friends of each other, (therefore) if you do not do it, Fitna (strife) would occur in the land and a great mischief [8:73].
وَ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ وَ الَّذِينَ آوَوْا وَ نَصَرُوا أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ
And those who are believing and emigrating and fighting in the Way of Allah, and those who are sheltering and helping (them), these ones, they are the true Momineen. For them would be Forgiveness and a Benevolent sustenance [8:74].
وَ الَّذِينَ آمَنُوا مِنْ بَعْدُ وَ هاجَرُوا وَ جاهَدُوا مَعَكُمْ فَأُولئِكَ مِنْكُمْ
And those who would believe from afterwards and emigrate and fight alongside you, so they are from you; [8:75].
التوبة الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ
(Surah) Al Tawbah: Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. These, they are the achievers [9:20].
و قال تعالى الْأَعْرابُ أَشَدُّ كُفْراً وَ نِفاقاً وَ أَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ ما أَنْزَلَ اللَّهُ عَلى رَسُولِهِ وَ اللَّهُ عَلِيمٌ حَكِيمٌ
And Exalted Said: The Bedouins are more intense in Kufr and hypocrisy and more likely not to know the Limits of what Allah Revealed unto His Rasool, and Allah is Knowing, Wise [9:97].
النحل وَ الَّذِينَ هاجَرُوا فِي اللَّهِ مِنْ بَعْدِ ما ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيا حَسَنَةً وَ لَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ كانُوا يَعْلَمُونَ
(Surah) Al Nahl: And the ones who emigrate for the Sake of Allah after they are oppressed, We will Give them a good abode in the world, and the Recompense of the Hereafter is greater, if only they knew [16:41].
و قال تعالى ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هاجَرُوا مِنْ بَعْدِ ما فُتِنُوا ثُمَّ جاهَدُوا وَ صَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِها لَغَفُورٌ رَحِيمٌ
And the Exalted Said: Then, surely your Lord, to those who emigrated from after having been persecuted, then they struggled and were patient, surely your Lord from after it, is Forgiving, Merciful [16:110].
الحج وَ الَّذِينَ هاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ ماتُوا لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقاً حَسَناً وَ إِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ
(Surah) Al Hajj: And those who emigrate in the Way of Allah, then are killed or they die, Allah would Sustain them with a goodly sustenance. And surely Allah, He is the Best of the sustainers [22:58].
لَيُدْخِلَنَّهُمْ مُدْخَلًا يَرْضَوْنَهُ وَ إِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ
He will Cause them to enter an entrance which they shall be well pleased with, and surely Allah is Knowing, Forbearing [22:59].
العنكبوت يا عِبادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي واسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ
(Surah) Al Ankabout: O My servants, those who believe! Surely, My earth is vast, so it is Me (that) you should be worshipping! [29:56].
الزمر وَ أَرْضُ اللَّهِ واسِعَةٌ.
(Surah) Al Zumar: and the earth of Allah is vast. [39:10].
1- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ وَ الْهِجْرَةُ قَائِمَةٌ عَلَى حَدِّهَا الْأَوَّلِ مَا كَانَ لِلَّهِ فِي أَهْلِ الْأَرْضِ حَاجَةٌ مِنْ مُسْتَسِرِّ الأئمة [الْإِمَّةِ] وَ مُعْلِنِهَا لَا يَقَعُ اسْمُ الْهِجْرَةِ عَلَى أَحَدٍ إِلَّا بِمَعْرِفَةِ الْحُجَّةِ فِي الْأَرْضِ فَمَنْ عَرَفَهَا وَ أَقَرَّ بِهَا فَهُوَ مُهَاجِرٌ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said in his-asws sermon: And the emigration stands upon its former limits. Whatever were to be for Allah-azwj regarding people of the earth is needy of a stable community and its announcements. The name (emigrant) does not fall upon anyone except by recognition of the Divine Authority in the earth. So, the one who recognises it and acknowledges with it, so he is an emigrant’’.[331]
2- وَ قَالَ ع فِيمَا كَتَبَهُ إِلَى مُعَاوِيَةَ وَ ذَكَرْتَ أَنَّ زَائِرِي فِي الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ قَدِ انْقَطَعَتِ الْهِجْرَةُ يَوْمَ أُسِرَ أَخُوكَ.
And he-asws said among what he-asws wrote to Muawiya: ‘And you mentioned that you visited me-asws among the Emigrants and the Helpers, and the emigration was terminated on the day your brother was captured’’.[332]
3 كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ الثَّقَفِيِّ بِإِسْنَادِهِ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ عَلِيٌّ ع فِي بَعْضِ خُطَبِهِ يَقُولُ الرَّجُلُ هَاجَرْتُ وَ لَمْ يُهَاجِرْ إِنَّمَا الْمُهَاجِرُونَ الَّذِينَ يَهْجُرُونَ السَّيِّئَاتِ وَ لَمْ يَأْتُوا بِهَا.
(The book) ‘Kitab Al Garaat’ of Ibrahim Al Saqafy, by his chain from Nubata who said,
‘Ali-asws said in one of his-asws sermons: ‘The man says, ‘I have emigrated!’, and he did not emigrate. But rather, the emigrants are those who are forsaking the evil deeds and do not commit these’’.[333]
[1] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 1 a
[2] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 1 b
[3] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 1 c
[4] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 1 d
[5] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 1 e
[6] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 2
[7] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 3
[8] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 4
[9] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 5
[10] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 6
[11] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 7
[12] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 8
[13] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 9
[14] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 10
[15] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 11
[16] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 12
[17] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 13
[18] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 14
[19] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 15
[20] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 16
[21] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 17
[22] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 18
[23] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 19
[24] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 20
[25] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 21
[26] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 22
[27] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 23
[28] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 24
[29] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 25
[30] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 26
[31] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 27
[32] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 28
[33] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 29
[34] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 30
[35] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 31
[36] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 32
[37] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 33
[38] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 34
[39] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 35
[40] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 36
[41] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 37
[42] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 38
[43] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 73 H 39
[44] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 1
[45] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 2
[46] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 3
[47] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 4
[48] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 5
[49] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 6
[50] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 7
[51] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 8
[52] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 9
[53] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 10
[54] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 11
[55] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 12
[56] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 13
[57] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 14
[58] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 15
[59] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 16
[60] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 17
[61] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 18
[62] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 19
[63] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 20
[64] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 21
[65] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 22
[66] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 23
[67] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 24
[68] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 25
[69] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 26
[70] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 27
[71] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 28
[72] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 29
[73] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 30
[74] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 31
[75] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 32
[76] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 33
[77] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 34
[78] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 35
[79] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 74 H 36
[80] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 1
[81] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 2
[82] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 3
[83] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 4
[84] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 5
[85] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 6
[86] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 7
[87] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 8
[88] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 9
[89] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 10
[90] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 11
[91] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 12
[92] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 13
[93] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 14
[94] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 15
[95] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 16
[96] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 17
[97] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 18
[98] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 19
[99] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 20
[100] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 21
[101] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 22
[102] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 23
[103] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 24
[104] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 25
[105] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 26
[106] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 27
[107] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 28
[108] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 29
[109] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 30
[110] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 31
[111] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 32
[112] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 33
[113] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 34
[114] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 35
[115] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 36
[116] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 37
[117] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 38
[118] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 39
[119] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 40
[120] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 41
[121] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 42
[122] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 43
[123] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 44
[124] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 45
[125] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 46
[126] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 47
[127] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 48
[128] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 49
[129] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 50
[130] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 51
[131] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 52
[132] Bihar Al-Anwaar V 97 – The Book of Jihad – Ch 75 H 53
[133] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 75 H 54
[134] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 1
[135] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 2
[136] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 3
[137] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 4
[138] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 5
[139] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 6
[140] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 7
[141] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 8
[142] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 9
[143] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 10
[144] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 11
[145] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 12
[146] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 13
[147] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 14
[148] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 15
[149] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 16
[150] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 17
[151] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 18
[152] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 19
[153] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 20
[154] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 21
[155] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 22
[156] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 23
[157] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 24
[158] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 25
[159] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 26
[160] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 27
[161] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 28
[162] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 29
[163] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 30
[164] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 31
[165] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 32
[166] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 33
[167] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 34
[168] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 77 H 35
[169] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 1
[170] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 2
[171] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 3
[172] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 4
[173] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 5
[174] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 6
[175] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 7
[176] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 78 H 8
[177] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 1
[178] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 2
[179] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 3
[180] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 4
[181] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 5
[182] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 6
[183] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 7
[184] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 8
[185] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 9
[186] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 79 H 10
[187] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 80 H 1
[188] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 80 H 2
[189] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 1
[190] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 2
[191] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 3
[192] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 4
[193] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 5
[194] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 6
[195] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 7
[196] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 8
[197] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 9
[198] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 81 H 10
[199] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 82 H 1
[200] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 82 H 2
[201] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 82 H 3
[202] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 82 H 4
[203] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 82 H 5
[204] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 82 H 6
[205] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 82 H 7
[206] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 83 H 1
[207] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 1
[208] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 2
[209] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 3
[210] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 4
[211] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 5
[212] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 6
[213] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 7
[214] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 8
[215] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 9
[216] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 10
[217] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 11
[218] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 12
[219] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 13
[220] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 14
[221] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 15
[222] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 16
[223] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 84 H 17
[224] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 1
[225] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 2
[226] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 3
[227] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 4
[228] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 5
[229] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 6
[230] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 7
[231] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 8
[232] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 9
[233] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 10
[234] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 11
[235] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 12
[236] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 13
[237] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 14
[238] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 15
[239] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 16
[240] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 17
[241] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 18
[242] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 19
[243] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 20
[244] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 21
[245] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 22
[246] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 23
[247] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 24
[248] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 25
[249] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 26
[250] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 27
[251] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 28
[252] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 29
[253] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 30
[254] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 31
[255] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 32
[256] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 33
[257] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 34
[258] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 35
[259] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 36
[260] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 37
[261] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 38
[262] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 39
[263] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 40
[264] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 41
[265] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 42
[266] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 43
[267] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 44
[268] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 45
[269] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 46
[270] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 47
[271] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 48
[272] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 49
[273] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 50
[274] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 51
[275] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 52
[276] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 53
[277] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 54
[278] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 55
[279] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 56
[280] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 57
[281] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 58
[282] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 59
[283] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 60
[284] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 61
[285] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 62
[286] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 63
[287] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 64
[288] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 65
[289] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 66
[290] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 67
[291] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 68
[292] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 69
[293] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 70
[294] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 71
[295] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 72
[296] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 73
[297] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 74
[298] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 75
[299] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 76
[300] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 77
[301] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 78
[302] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 79
[303] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 80
[304] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 81
[305] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 82
[306] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 83
[307] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 84
[308] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 85
[309] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 86
[310] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 87
[311] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 88
[312] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 89
[313] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 90
[314] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 91
[315] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 92
[316] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 93
[317] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 94
[318] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 95
[319] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 96
[320] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 1
[321] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 2
[322] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 3
[323] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 4
[324] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 5
[325] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 6
[326] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 7
[327] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 8
[328] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 87 H 1
[329] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 87 H 2
[330] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 87 H 3
[331] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 88 H 1
[332] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 88 H 2
[333] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 88 H 3