Defending the Frontiers

Summary:

Some Ahadith are compiled here regarding the case of the one who is killed while defending the frontiers of his country, being a soldier of a state, complying with the orders in both defence and offence.

As a soldier, he could not decline an illicit command and failed to analyse or correct his actions; instead, he had to submit to the command of his fallible superior.

Will he be a Shaheed (martyred) if killed? The Hadith says:

وَ بِإِسْنَادِهِ عَنِ الْأَعْمَشِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي حَدِيثِ شَرَائِعِ الدِّينِ قَالَ: وَ الْجِهَادُ وَاجِبٌ مَعَ إِمَامٍ عَادِلٍ وَ مَنْ قُتِلَ دُونَ مَالِهِ‏ فَهُوَ شَهِيدٌ

From a chain of narrators who report from Al-A’mash, who from:

Imam Ja’far^-asws bin Muhammad^-asws – in a hadith about religious laws – he^-asws said: Jihad is only obligatory with a Just Imam^-asws, and whoever is killed defending his property is a martyr.[1]

Amir Al-Momineen^-asws, in a lengthy Hadith, says:

الْمَقْتُولُ‏ دُونَ‏ مَالِهِ‏ شَهِيدٌ الْمَغْبُونُ‏ غَيْرُ مَحْمُود

The one killed besides his wealth is the defrauded martyr without being praised nor rewarded.[2]

وَ 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 ‏

(In a lengthy Hadith, Imam Al-Sadiq^-asws says):

And the Jihad is Obligatory along with a Just Imam^-asws; and the one who gets killed protecting his wealth so he is a martyr; and it is not Permissible to kill anyone from the Kafirs and the Nasibis during the time of Taqiyya (dissimulation)[3] except a killer will expand in the mischief (an extract).[4] Further instructions of Imams^-asws for a believer’s conduct in the instance of an attack by an enemy are to follow.

Someone who is attached to a ruling authority usually cites the example of Ali bin Yaqteen, a companion of 7^th Imam^-asws who was a Minister of Haroon Al-Rashid, and was directly receiving instructions from Imam Musa Al-Kazim^-asws and Imam^-asws asked him not to leave his post as a minister and keep on safeguarding the interests of Shias who were unfairly treated by the Abbasid government.

Ali bin Yaqeen has narrated many Ahadith from the 7^th and 8^th Imams^-asws and had not only a good understanding of the religion but was in direct contact with the Imams^-asws. Therefore, anyone with a similar status to Ali bin Yaqteen may be able to justify his role in an unjust governing body. See Appendix I for Ahadith on Ali bin Yaqteen.

As for the support for the unjust establishment, this is sufficient to call those who oppose the injustices of the state as the anti-state or rebellious (Baghee) – Yazeed^-la’s governors managed to assemble a large army against Imam Hussain^-asws, upon obtaining/fabricating a fatwa from Qadi Al-Shurayh, who declared anyone standing against the state is a Baghee and must be captured or killed.[5]

Finally, Appendix II presents the Ahadith on how some people end up supporting an unjust establishment or unintentionally having good intentions/supplications for the state and upon realising their wrong stance, and how they can correct their affairs.

Background Ahadith:

It is challenging to justify working for a ruler or an establishment that bends the rules and oppresses people through sheer force. Therefore, one cannot act honestly and without prejudice and is compelled to be biased in one’s work.

Working for the ruler:

تفسير العياشي عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع مَا تَقُولُ فِي أَعْمَالِ السُّلْطَانِ

Tafseer Al Ayyashi – from Suleyman Bin Ja’far Al Ja’fari who said,

I said to Abu Al-Hassan Al-Reza^-asws, ‘What are you^-asws saying regarding working for the ruler?’

فَقَالَ يَا سُلَيْمَانُ الدُّخُولُ فِي أَعْمَالِهِمْ وَ الْعَوْنُ لَهُمْ وَ السَّعْيُ فِي حَوَائِجِهِمْ عَدِيلُ الْكُفْرِ وَ النَّظَرُ إِلَيْهِمْ عَلَى الْعَمْدِ مِنَ الْكَبَائِرِ الَّتِي يُسْتَحَقُّ به [بِهَا] النَّارُ

He^-asws said: ‘O Suleyman! The entering into their work, and assisting them, and striving regarding their needs equates to Kufr, and the looking at them (praising them) deliberately is from the major sins due to which the Fire is deserved.’^[6]

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 ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شَرُّ الْبِقَاعِ دُورُ الْأُمَرَاءِ الَّذِينَ لَا يَقْضُونَ بِالْحَقِّ

(The book) ‘Al Imamah Wa Al Tabsira’ – from Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al Husayn, from Ali Bin Asbat, from Ibn Fazzal,

From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww having said: ‘Evilest of the spots is houses of the commanders, those who are not decreeing (commanding) with the truth (fallible leaders).’’^[7]

الخصال مع، معاني الأخبار فِيمَا أَوْصَى بِهِ النَّبِيُّ ص أَبَا ذَرٍّ قَالَ: كَانَتْ صُحُفُ إِبْرَاهِيمَ أَمْثَالًا كُلُّهَا وَ كَانَ فِيهَا أَيُّهَا الْمَلِكُ الْمُبْتَلَى الْمَغْرُورُ إِنِّي لَمْ أَبْعَثْكَ لِتَجْمَعَ الدُّنْيَا بَعْضَهَا عَلَى بَعْضٍ وَ لَكِنِّي بَعَثْتُكَ لِتَرُدَّ عَنِّي دَعْوَةَ الْمَظْلُومِ فَإِنِّي لَا أَرُدُّهَا وَ إِنْ كَانَتْ مِنْ كَافِرٍ

(The books) ‘Al Khisaal’, (and) ‘Ma’any Al Akhbar’ –

Among what the Prophet^-saww had bequeathed to Abu Zarr^-ra, he^-saww said: ‘The Parchments of Ibrahim^‑as were parables (legend), all of them, and in it was: ‘O you king, the Tried, the arrogant! I^‑azwj did not Send you to amass the world, some of it upon other, but I^-azwj Sent you to respond to the call of the oppressed on My^-azwj behalf, for I^-azwj do not Reject these, and even if it was from a Kafir!’^[8]

الكافي مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ‏ قُلْتُ لِأَبِي الْحَسَنِ ع مَا تَقُولُ فِي أَعْمَالِ هَؤُلَاءِ قَالَ إِنْ كُنْتَ لَا بُدَّ فَاعِلًا فَاتَّقِ أَمْوَالَ الشِّيعَةِ

(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from the one who mentioned it, from Ali Bin Asbaat, from Ibrahim Bin Abu Mahmoud, from Ali Bin Yaqteen who said,

I said to Abu Al-Hassan^-asws, ‘What are you^-asws saying regarding working for them (Abbasids)?’ He^-asws said: ‘If there was no escape for you (if you are compelled) to do so, then save the wealth of the Shias.’^[9]

Status of the Just Ruler (An Imam^-asws):

الأمالي للصدوق الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ ع أَنَّهُ قَالَ لِشِيعَتِهِ‏ يَا مَعْشَرَ الشِّيعَةِ لَا تُذِلُّوا رِقَابَكُمْ بِتَرْكِ طَاعَةِ سُلْطَانِكُمْ فَإِنْ كَانَ عَادِلًا فَاسْأَلُوا اللَّهَ إِبْقَاءَهُ وَ إِنْ كَانَ جَائِراً فَاسْأَلُوا اللَّهَ إِصْلَاحَهُ فَإِنَّ صَلَاحَكُمْ فِي صَلَاحِ سُلْطَانِكُمْ

(The book) ‘Al Amaali’ of Al Sadouq – Al Hamadany, from Ali, from his father, from Musa Bin Ismail Bin Musa, from his father,

From his grandfather^-asws Musa^-asws Bin Ja’far^-asws having said to his^-asws Shias: ‘O community of Shias! Do not disgrace your necks by leaving the obedience of your rulers. If he were just, ask Allah^-azwj for his remaining (alive), and if he were a tyrant, ask Allah^-azwj to Correct him, for your correction is the correction of your rulers.

وَ إِنَّ السُّلْطَانَ الْعَادِلَ بِمَنْزِلَةِ الْوَالِدِ الرَّحِيمِ فَأَحِبُّوا لَهُ مَا تُحِبُّونَ لِأَنْفُسِكُمْ وَ اكْرَهُوا لَهُ مَا تَكْرَهُونَ لِأَنْفُسِكُمْ‏

‘And the just ruler is at the status of the merciful father, therefore love for him what you are loving for yourself and dislike for him what you are disliking for yourselves.’^[10]

Imam Zain ul Abadeen^-asws has recorded a supplication for the defenders of frontiers under the Just Ruler (An Imam^-asws), see Appendix V.

Supporting an unjust ruler:

الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص قَالَ: مَنْ مَدَحَ سُلْطَاناً جَائِراً وَ تَخَفَّفَ وَ تَضَعْضَعَ لَهُ طَمَعاً فِيهِ كَانَ قَرِينَهُ إِلَى النَّارِ

(The book) ‘Al Amaali’ of Al Sadouq –

Among prohibitions by the Prophet^-saww having said: ‘One who praises a tyrannical ruler (authority) and he lightens and humbles to him out of greed regarding him, would be his pair to the Fire.’^[11]

In another Hadith;

وَ قَالَ ص‏ مَنْ دَلَّ جَائِراً عَلَى جَوْرٍ كَانَ قَرِينَ هَامَانَ فِي جَهَنَّمَ

And Rasool Allah^-saww said: ‘One who supports a tyrant upon a tyranny would be a pair of Haman^-la in Hell.’^[12]

وَ قَالَ ص‏ مَنْ تَوَلَّى خُصُومَةَ ظَالِمٍ أَوْ أَعَانَ عَلَيْهَا ثُمَّ نَزَلَ بِهِ مَلَكُ الْمَوْتِ قَالَ لَهُ أَبْشِرْ بِلَعْنَةِ اللَّهِ وَ نَارِ جَهَنَّمَ‏ وَ بِئْسَ الْمَصِيرُ

And he^-saww said: ‘One who is in charge of a dispute of an oppressor or assists upon it (whichever way), then the Angel of death descends with him, (and) will say to him: ‘Receive news of Curse of Allah^-azwj and Fire of Hell, and it is the evil destination [2:126].’’^[13]

وَ نَهَى ص عَنْ إِجَابَةِ الْفَاسِقِينَ إِلَى طَعَامِهِمْ

And Rasool Allah^-saww prohibited accepting the food of the wicked.^[14]

One must Keep Away from the mischief-makers:

المجالس للمفيد ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ‏ أَحِبَّ الصَّالِحَ لِصَلَاحِهِ وَ دَارِ الْفَاسِقَ عَنْ دِينِكَ وَ أَبْغِضْهُ بِقَلْبِكَ‏

(The book) ‘Al Majalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi –

Among what Amir Al-Momineen^-asws bequeathed with at his^-asws expiry: ‘Love the righteous for his righteousness, and turn away the mischief-maker from your religion’s (sake) and hate him with your heart.’^[15]

وَ مَنْ أَحَبَّ بَقَاءَ الظَّالِمِينَ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَمِدَ نَفْسَهُ عَلَى هَلَاكِ الظَّلَمَةِ فَقَالَ‏ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏

(In a lengthy Hadith, Imam Al-Sadiq^-asws said): ‘And one who loves the oppressors to remain (alive), so he loves for him to disobey Allah^-azwj. Allah^-azwj Blessed and Exalted Praised Himself^-azwj upon destruction of 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].’’^[16]

Punishment for those who try to justify the acts of an oppressor:

ثواب الأعمال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ سَلَّطَ اللَّهُ عَلَيْهِ‏ مَنْ يَظْلِمُهُ فَإِنْ دَعَا لَمْ يُسْتَجَبْ لَهُ وَ لَمْ يَأْجُرْهُ اللَّهُ عَلَى ظُلَامَتِهِ

(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Al Attar, from Al Barqy, from his father, from Abu Nahshal, from Abdullah Bin Sinan,

From Abu Abdullah^-asws having said: ‘One who offers excuses for an oppressor for his injustice, Allah^‑azwj will Cause someone to prevail over him oppressing him. If he were to supplicates it will not be Answered for him, and Allah^-azwj will not Reward him upon his grievances.’^[17]

ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ أَعَانَ ظَالِماً عَلَى مَظْلُومٍ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ سَاخِطاً حَتَّى يَنْزِعَ عَنْ مَعُونَتِهِ‏

(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan who said,

I heard Abu Abdullah^-asws said: ‘One who supports an oppressor against an oppressed, Allah^‑azwj Mighty and Majestic will not cease to be Wrathful upon him until he removes himself from supporting him.’^[18]

Tyrants do not have full control – sometimes Allah^-azwj Makes them senseless

قَالَ ع‏ إِذَا أَرَادَ اللَّهُ أَمْراً سَلَبَ الْعِبَادَ عُقُولَهُمْ فَأَنْفَذَ أَمْرَهُ وَ تَمَّتْ إِرَادَتُهُ فَإِذَا أَنْفَذَ أَمْرَهُ رَدَّ إِلَى كُلِّ ذِي عَقْلٍ عَقْلَهُ فَيَقُولُ كَيْفَ ذَا وَ مِنْ أَيْنَ ذَا

And he^-asws (the 8^th Imam) said: ‘When Allah^-azwj Wants a matter, He^-azwj Strips the servants of their intellects. He^-azwj Implements His^-azwj Command and Completes what He^-azwj Wants. When He^-azwj has Implemented His^-azwj Command, He^-azwj Returns to everyone with intellect, his intellect, so he says, ‘How can that be so? And from where is that?’^[19]

Avoid Confronting a Tyrannous Ruler:

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.’^[20]

Additional Ahadith on forbidding from evil and working for a ruler are included in the Appendices I and II.

Never Flight for the Ruler

 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,

The narrator said to Imam Abu Al-Hassan^-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, ‘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, ‘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, ‘If the enemy comes to the place in which he is waiting in ambush, 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 in the decline of the mention of Muhammad^-saww.’^[21]

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 Yunsu 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 and did not across with anything bad.^[22]

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).’’^[23]

Appendix I: Example of Ali bin Yaqteen

إعلام الورى قب‏، المناقب لابن شهرآشوب شا، الإرشاد رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ قَالَ‏ اخْتَلَفَتِ الرِّوَايَةُ بَيْنَ أَصْحَابِنَا فِي مَسْحِ الرِّجْلَيْنِ فِي الْوُضُوءِ هُوَ مِنَ الْأَصَابِعِ إِلَى الْكَعْبَيْنِ أَمْ هُوَ مِنَ الْكَعْبَيْنِ إِلَى الْأَصَابِعِ

(The books) ‘I’lam Al Wara’, (and) ‘Al Manaqib’ of Ibn Shehr Ashub, (and) ‘Al Irshad’ – It is reported by Muhammad Bin Isamail, from Muhammad Bin Al Fazl who said,

The reports have differed between our companions regarding wiping the two feet from the performance of wuz’u; Is it from the toes to the two heels or is it from the two heels to the toes?

فَكَتَبَ عَلِيُّ بْنُ يَقْطِينٍ إِلَى أَبِي الْحَسَنِ مُوسَى ع إِنَّ أَصْحَابَنَا قَدِ اخْتَلَفُوا فِي مَسْحِ الرِّجْلَيْنِ فَإِنْ رَأَيْتَ أَنْ تَكْتُبَ إِلَيَّ بِخَطِّكَ مَا يَكُونُ عَمَلِي عَلَيْهِ فَعَلْتُ إِنْ شَاءَ اللَّهُ

Ali Bin Yaqteen wrote to Abu Al-Hassan Musa^-asws, ‘Our companions have differed regarding wiping of the two feet, so if you^-asws see fit, you^-asws could write to me in your^-asws handwriting what can happen to be my conduct upon it, I shall do so, if Allah^-azwj so Desires.’

فَكَتَبَ إِلَيْهِ أَبُو الْحَسَنِ ع فَهِمْتُ مَا ذَكَرْتَ مِنَ الِاخْتِلَافِ فِي الْوُضُوءِ وَ الَّذِي آمُرُكَ بِهِ فِي ذَلِكَ أَنْ تَتَمَضْمَضَ ثَلَاثاً وَ تَسْتَنْشِقَ ثَلَاثاً وَ تَغْسِلَ وَجْهَكَ ثَلَاثاً وَ تُخَلِّلَ شَعْرَ لِحْيَتِكَ وَ تَمْسَحَ رَأْسَكَ كُلَّهُ وَ تَمْسَحَ ظَاهِرَ أُذُنَيْكَ وَ بَاطِنَهُمَا وَ تَغْسِلَ رِجْلَيْكَ إِلَى الْكَعْبَيْنِ ثَلَاثاً وَ لَا تُخَالِفَ ذَلِكَ إِلَى غَيْرِهِ

Abu Al-Hassan^-asws wrote to him: ‘I^-asws have understood what you mentioned, from the differing regarding the wuz’u, and that which I^-asws am instructing you with regarding that is that you should rinse thrice, and wash nostrils twice, and wash your face thrice, and mingle (dampen) the hair of your beard, and wipe your head, all of it, and wipe the outside of your ears and its inside, and wash your legs to the two the heels thrice, and do not oppose that to something else.’

فَلَمَّا وَصَلَ الْكِتَابُ إِلَى عَلِيِّ بْنِ يَقْطِينٍ تَعَجَّبَ بِمَا رُسِمَ فِيهِ مِمَّا أَجْمَعَ الْعِصَابَةُ عَلَى خِلَافِهِ ثُمَّ قَالَ مَوْلَايَ أَعْلَمُ بِمَا قَالَ وَ أَنَا مُمْتَثِلٌ أَمْرَهُ وَ كَانَ يَعْمَلُ فِي وُضُوئِهِ عَلَى هَذَا الْحَدِّ وَ يُخَالِفُ مَا عَلَيْهِ جَمِيعُ الشِّيعَةِ امْتِثَالًا لِأَمْرِ أَبِي الْحَسَنِ ع

When the letter arrived to Ali Bin Yaqteen, he was surprised at what had been depicted in it, from what the groups had united upon its opposite. Then he said, ‘My Master^-asws is more knowing with what he^-asws has said, and I shall be compliant to his^-asws orders.’ And he used to conduct in his wuz’u upon this limitation, and he opposed what the entirety of the Shias were upon, being compliant to the order of Abu Al-Hassan^-asws.

وَ سُعِيَ بِعَلِيِّ بْنِ يَقْطِينٍ إِلَى الرَّشِيدِ وَ قِيلَ إِنَّهُ رَافِضِيٌّ مُخَالِفٌ لَكَ فَقَالَ الرَّشِيدُ لِبَعْضِ خَاصَّتِهِ قَدْ كَثُرَ عِنْدِيَ الْقَوْلُ فِي عَلِيِّ بْنِ يَقْطِينٍ وَ الْقَرَفُ لَهُ‏ بِخِلَافِنَا وَ مَيْلِهِ إِلَى الرَّفْضِ وَ لَسْتُ أَرَى فِي خِدْمَتِهِ لِي تَقْصِيراً وَ قَدِ امْتَحَنْتُهُ مِرَاراً

And Ali Bin Yaqteen was mentioned to (caliph) Al-Rasheed, and it was said, ‘He is a rejector (Al-Rafizi – Shia) in opposition to you!’ Al-Rasheed said to one of his special ones, ‘The word has frequented in my presence regarding Ali Bin Yaqteen, and the accusations at him with his opposing us and his inclining to the rejection (Al-Rafz), and I haven’t seen any deficiency in his service to me, and I have already tested him repeatedly.

فَمَا ظَهَرْتُ مِنْهُ عَلَى مَا يُقْرَفُ بِهِ وَ أُحِبُّ أَنْ أَسْتَبْرِئَ أَمْرَهُ مِنْ حَيْثُ لَا يَشْعُرُ بِذَلِكَ فَيَتَحَرَّزَ مِنِّي

‘There has not appeared from him upon what he is being accused with, and I would love him to disavow from his matter from where he is not aware of that, so he would be careful from me.’

فَقِيلَ لَهُ إِنَّ الرَّافِضَةَ يَا أَمِيرَ الْمُؤْمِنِينَ تُخَالِفُ الْجَمَاعَةَ فِي الْوُضُوءِ فَتُخَفِّفُهُ وَ لَا تَرَى غَسْلَ الرِّجْلَيْنِ فَامْتَحِنْهُ يَا أَمِيرَ الْمُؤْمِنِينَ مِنْ حَيْثُ لَا يَعْلَمُ بِالْوُقُوفِ عَلَى وُضُوئِهِ

It was said to him, ‘O commander of the faithful! The rejectors (Rafizis – Shias) are opposing the community regarding the wuz’u, and they are lightening it and do not view washing the two legs. So, test him, O commander of the faithful, from where he does not know, by standing at his wuz’u.’

فَقَالَ أَجَلْ إِنَّ هَذَا الْوَجْهَ يَظْهَرُ بِهِ أَمْرُهُ ثُمَّ تَرَكَهُ مُدَّةً وَ نَاطَهُ بِشَيْ‏ءٍ مِنَ الشُّغُلِ فِي الدَّارِ حَتَّى دَخَلَ وَقْتُ الصَّلَاةِ وَ كَانَ عَلِيُّ بْنُ يَقْطِينٍ يَخْلُو فِي حُجْرَةٍ فِي الدَّارِ لِوُضُوئِهِ وَ صَلَاتِهِ فَلَمَّا دَخَلَ وَقْتُ الصَّلَاةِ وَقَفَ الرَّشِيدُ مِنْ وَرَاءِ حَائِطِ الْحُجْرَةِ بِحَيْثُ يَرَى عَلِيَّ بْنَ يَقْطِينٍ وَ لَا يَرَاهُ هُوَ

He said, ‘Yes! This is the aspect his matter would be revealed with.’ Then he left it for a period, and something cropped with him from the affairs in the house until the time of Salat entered, and Ali Bin Yaqteen was along in a room in the house for his wuz’u and his Salat. When the time of Salat entered, Al-Rasheed stood up from behind a wall of the room where he could see Ali Bin Yaqteen and he could not see him.

فَدَعَا بِالْمَاءِ لِلْوُضُوءِ فَتَمَضْمَضَ ثَلَاثاً وَ اسْتَنْشَقَ ثَلَاثاً وَ غَسَلَ وَجْهَهُ ثَلَاثاً وَ خَلَّلَ شَعْرَ لِحْيَتِهِ وَ غَسَلَ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ ثَلَاثاً وَ مَسَحَ رَأْسَهُ وَ أُذُنَيْهِ وَ غَسَلَ رِجْلَيْهِ وَ الرَّشِيدُ يَنْظُرُ إِلَيْهِ

He called for the water for the wuz’u. He rinsed thrice, and washed nostrils thrice, and washed his face thrice, and mingled (dampened) the hair of his beard, and washed his hands up to the elbows thrice, and wiped his head and his ears, and washed his two legs while Al-Rasheed was looking at him.

فَلَمَّا رَآهُ وَ قَدْ فَعَلَ ذَلِكَ لَمْ يَمْلِكْ نَفْسَهُ حَتَّى أَشْرَفَ عَلَيْهِ بِحَيْثُ يَرَاهُ ثُمَّ نَادَاهُ كَذَبَ يَا عَلِيُّ بْنُ يَقْطِينٍ مَنْ زَعَمَ أَنَّكَ مِنَ الرَّافِضَةِ وَ صَلَحَتْ حَالُهُ عِنْدَهُ

When he saw him to have done that, he could not control himself until he overlooked upon him from where he could see him, then called out to him, ‘They are lying, O Ali Bin Yaqteen, the ones who claim that you are Al-Rafizi (rejector – Shia)’ and his state was better in his presence.

وَ وَرَدَ عَلَيْهِ كِتَابُ أَبِي الْحَسَنِ ع ابْتِدَاءً مِنَ الْآنَ يَا عَلِيَّ بْنَ يَقْطِينٍ فَتَوَضَّ كَمَا أَمَرَ اللَّهُ وَ اغْسِلْ وَجْهَكَ مَرَّةً فَرِيضَةً وَ أُخْرَى إِسْبَاغاً وَ اغْسِلْ يَدَيْكَ مِنَ الْمِرْفَقَيْنِ كَذَلِكَ وَ امْسَحْ مُقَدَّمَ رَأْسِكَ وَ ظَاهِرَ قَدَمَيْكَ بِفَضْلِ نَدَاوَةِ وَضُوئِكَ فَقَدْ زَالَ مَا كَانَ يُخَافُ عَلَيْكَ وَ السَّلَامُ‏

And a letter of Abu Al-Hassan^-asws arrived to him initiating, ‘From now, O Ali Bin Yaqteen, perform wuz’u like what Allah^-azwj has Commanded, and wash your face once, being an obligation, and again as perfection, and wash your hand from the two elbows like that, and wipe the front of your head and the outside of your two feet with the remnants of the moisture of your wuz’u, for it has declined, what had been feared upon you. And the greetings.’^[24]

وَ مِنَ الْكِتَابِ الْمَذْكُورِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصُّوفِيِّ قَالَ‏ اسْتَأْذَنَ إِبْرَاهِيمُ الْجَمَّالُ رَضِيَ اللَّهُ عَنْهُ عَلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ يَقْطِينٍ الْوَزِيرِ فَحَجَبَهُ فَحَجَّ عَلِيُّ بْنُ يَقْطِينٍ فِي تِلْكَ السَّنَّةِ فَاسْتَأْذَنَ بِالْمَدِينَةِ عَلَى مَوْلَانَا مُوسَى بْنِ جَعْفَرٍ فَحَجَبَهُ فَرَآهُ ثَانِيَ يَوْمِهِ

And from the (afore) mentioned book, from Muhammad Bin Ali Al Sowfy who said,

Ibrahim the cameleer, may Allah^-azwj be Pleased with him, sought permission to see Abu Al-Hassan Ali Bin Yaqteen, the minister, but he barred him. Ali Bin Yaqteen performed Hajj during that year. He sought permission to see our Master Musa^-asws Bin Ja’far^-asws. He^-asws barred him, and he saw him^-asws on his second day.

فَقَالَ عَلِيُّ بْنُ يَقْطِينٍ يَا سَيِّدِي مَا ذَنْبِي فَقَالَ حَجَبْتُكَ لِأَنَّكَ حَجَبْتَ أَخَاكَ إِبْرَاهِيمَ الْجَمَّالَ وَ قَدْ أَبَى اللَّهُ أَنْ يَشْكُرَ سَعْيَكَ أَوْ يَغْفِرَ لَكَ إِبْرَاهِيمُ الْجَمَّالُ فَقُلْتُ سَيِّدِي وَ مَوْلَايَ مَنْ لِي بِإِبْرَاهِيمَ الْجَمَّالِ فِي هَذَا الْوَقْتِ وَ أَنَا بِالْمَدِينَةِ وَ هُوَ بِالْكُوفَةِ

Ali Bin Yaqteen said, ‘O my Master^-asws! What is my sin (fault)?’ He^-asws said: ‘I^-asws barred you (yesterday) because you had barred your brother Ibrahim the cameleer, and Allah^-azwj has Refused to Thank your striving, (unless) Ibrahim the cameleer were to forgive you.’ I said, ‘My Chief and my Master^-asws! How can there be for me with Ibrahim the cameleer in this time, and I am at Al-Medina, and he is at Al-Kufa?’

فَقَالَ إِذَا كَانَ اللَّيْلُ فَامْضِ إِلَى الْبَقِيعِ وَحْدَكَ مِنْ غَيْرِ أَنْ يَعْلَمَ بِكَ أَحَدٌ مِنْ أَصْحَابِكَ وَ غِلْمَانِكَ وَ ارْكَبْ نَجِيباً هُنَاكَ مُسْرَجاً

He said, ‘When it will be the night, then go to Al-Baqie (graveyard) alone, from without letting anyone from your companions know of you, and ride (a) noble horse over there, saddled.’

قَالَ فَوَافَى الْبَقِيعَ وَ رَكِبَ النَّجِيبَ وَ لَمْ يَلْبَثْ أَنْ أَنَاخَهُ عَلَى بَابِ إِبْرَاهِيمَ الْجَمَّالِ بِالْكُوفَةِ فَقَرَعَ الْبَابَ وَ قَالَ أَنَا عَلِيُّ بْنُ يَقْطِينٍ فَقَالَ إِبْرَاهِيمُ الْجَمَّالُ مِنْ دَاخِلِ الدَّارِ وَ مَا يَعْمَلُ عَلِيُّ بْنُ يَقْطِينٍ الْوَزِيرُ بِبَابِي

He arrived at Al-Baqie and rode the noble horse, and it was not long before he rested it at the door of Ibrahim the cameleer at Al-Kufa. He knocked the door and said, ‘I am Ali Bin Yaqteen!’ Ibrahim the cameleer said from inside the house, ‘What work does Ali Bin Yaqteen have at my door?’

فَقَالَ عَلِيُّ بْنُ يَقْطِينٍ يَا هَذَا إِنَّ أَمْرِي عَظِيمٌ وَ آلَى عَلَيْهِ أَنْ يَأْذَنَ لَهُ فَلَمَّا دَخَلَ قَالَ يَا إِبْرَاهِيمُ إِنَّ الْمَوْلَى ع أَبَى أَنْ يَقْبَلَنِي أَوْ تَغْفِرَ لِي فَقَالَ يَغْفِرُ اللَّهُ لَكَ

Ali Bin Yazteen said, ‘O you! My matter is mighty!’ And he insisted upon him that he give permission to him. When he entered, he said, ‘O Ibrahim! The Master^-asws refuses to accept me unless you forgive me.’ He said, ‘May Allah^-azwj Forgive you.’

فَآلَى عَلِيُّ بْنُ يَقْطِينٍ عَلَى إِبْرَاهِيمَ الْجَمَّالِ أَنْ يَطَأَ خَدَّهُ فَامْتَنَعَ إِبْرَاهِيمُ مِنْ ذَلِكَ فَآلَى عَلَيْهِ ثَانِياً فَفَعَلَ فَلَمْ يَزَلْ إِبْرَاهِيمُ يَطَأُ خَدَّهُ وَ عَلِيُّ بْنُ يَقْطِينٍ يَقُولُ اللَّهُمَّ اشْهَدْ

Ali Bin Yaqteen insisted upon Ibrahim that he should tread upon his cheek, but Ibrahim refused from that. He insisted upon him secondly, and he did so. Ibrahim did not cease to tread his cheek, and Ali Bin Yaqteen was saying, ‘O Allah^-azwj! Be Witness!’

ثُمَّ انْصَرَفَ وَ رَكِبَ النَّجِيبَ وَ أَنَاخَهُ مِنْ لَيْلَتِهِ بِبَابِ الْمَوْلَى مُوسَى بْنِ جَعْفَرٍ ع بِالْمَدِينَةِ فَأَذِنَ لَهُ وَ دَخَلَ عَلَيْهِ فَقَبِلَهُ

Then he left and rode the noble horse and rested it in his night at the door of the Master Musa^-asws Bin Ja’far^-asws at Al-Medina. He^-asws permitted for him, and he entered to see him^-asws. He^-asws accepted him.^[25]

، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ يَقْطِينٍ أَوْ عَنْ زَيْدٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ‏ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ مُوسَى ع إِنَّ قَلْبِي يَضِيقُ مِمَّا أَنَا عَلَيْهِ مِنْ عَمَلِ السُّلْطَانِ وَ كَانَ وَزِيراً لِهَارُونَ فَإِنْ أَذِنْتَ لِي جَعَلَنِيَ اللَّهُ فِدَاكَ هَرَبْتُ مِنْهُ

(The book) ‘Qurb Al Asnaad’ – Muhammad Bin Isa, from Ali Bin Yaqteen, or from Zayd,

From Ali Bin Yaqteen having had written to Abu Al-Hassan Musa^-asws, ‘My heart is constricted from what I am upon from being a worker for the Sultan,’ – and he was a minister of Haroun (Al-Rasheed) – ‘So if you^-asws were to permit for me, may Allah^-azwj Make me to be sacrificed for you^-asws, I can flee from him.’

فَرَجَعَ الْجَوَابُ لَا آذَنُ لَكَ بِالْخُرُوجِ مِنْ عَمَلِهِمْ وَ اتَّقِ اللَّهَ أَوْ كَمَا قَالَ‏

The answer returned: ‘There is no permission for you regarding quitting their work, and fear Allah^-azwj!’ – of like what he^-asws said.^[26]

يج، الخرائج و الجرائح رَوَى إِبْرَاهِيمُ بْنُ الْحَسَنِ بْنِ رَاشِدٍ عَنِ ابْنِ يَقْطِينٍ قَالَ‏ كُنْتُ وَاقِفاً عِنْدَ هَارُونَ الرَّشِيدِ إِذْ جَاءَتْهُ هَدَايَا مَلِكِ الرُّومِ وَ كَانَ فِيهَا دُرَّاعَةُ دِيبَاجٍ سَوْدَاءُ مَنْسُوجَةٌ بِالذَّهَبِ لَمْ أَرَ أَحْسَنَ مِنْهَا فَرَآنِي أَنْظُرُ إِلَيْهَا فَوَهَبَهَا لِي وَ بَعَثْتُهَا إِلَى أَبِي إِبْرَاهِيمَ ع

(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Ibrahim Bin Al-Hassan Bin Rashid, from Ibn Yaqteen who said,

‘I was standing in the presence of (the caliph) Haroun Al-Rasheed, when gifts of a king of Rome came to him, and in it was a black brocade shield embroidered with the gold, I had not seen better than it. He saw me looking at it, so he gifted it to me, and I sent it to Abu Ibrahim (7^th Imam^-asws).

وَ مَضَتْ عَلَيْهَا بُرْهَةُ تِسْعَةِ أَشْهُرٍ وَ انْصَرَفْتُ يَوْماً مِنْ عِنْدِ هَارُونَ بَعْدَ أَنْ تَغَدَّيْتُ بَيْنَ يَدَيْهِ فَلَمَّا دَخَلْتُ دَارِي قَامَ إِلَيَّ خَادِمِيَ الَّذِي يَأْخُذُ ثِيَابِي بِمِنْدِيلٍ عَلَى يَدِهِ وَ كِتَابٍ لَطِيفٍ خَتْمُهُ رَطْبٌ فَقَالَ أَتَانِي بِهَذَا رَجُلٌ السَّاعَةَ فَقَالَ أَوْصِلْهُ إِلَى مَوْلَاكَ سَاعَةَ يَدْخُلُ

‘And more than nine months passed upon it, and one day I left from the presence of Haroun after having had lunch in front of him. When I entered my house, my servant stood up to me, the one who took my clothes upon his hands with a towel upon his hands, and a thin letter, its seal was (still) wet. He said, ‘A man came to me with this just now.’ He said, ‘Give it to your master the moment he enters!’

فَفَضَضْتُ الْكِتَابَ وَ إِذَا بِهِ كِتَابُ مَوْلَايَ أَبِي إِبْرَاهِيمَ ع وَ فِيهِ يَا عَلِيُّ هَذَا وَقْتُ حَاجَتِكَ إِلَى الدُّرَّاعَةِ وَ قَدْ بَعَثْتُ بِهَا إِلَيْكَ فَكَشَفْتُ طَرَفَ الْمِنْدِيلِ عَنْهَا وَ رَأَيْتُهَا وَ عَرَفْتُهَا وَ دَخَلَ عَلَيَّ خَادِمُ هَارُونَ بِغَيْرِ إِذْنٍ فَقَالَ أَجِبْ أَمِيرَ الْمُؤْمِنِينَ‏ قُلْتُ أَيُّ شَيْ‏ءٍ حَدَثَ قَالَ لَا أَدْرِي

‘I broke open the letter and there, it was a letter of my Master^-asws Abu Ibrahim (7^th Imam^-asws) and in it was: ‘O Ali! This is a time of your need to the armour, and I^-asws am dispatching it to you.’ I uncovered an end of towel away from it, and I saw it and recognised it. And a servant of Haroun entered to see me without permission. He said, ‘Answer commander of the faithful!’ I said, ‘Which event has occurred?’ He said, ‘I don’t know.’

فَرَكِبْتُ وَ دَخَلْتُ عَلَيْهِ وَ عِنْدَهُ عُمَرُ بْنُ بَزِيعٍ وَاقِفاً بَيْنَ يَدَيْهِ فَقَالَ مَا فَعَلْتَ الدُّرَّاعَةَ الَّتِي وَهَبْتُكَ قُلْتُ خِلَعُ أَمِيرِ الْمُؤْمِنِينَ عَلَيَّ كَثِيرَةٌ مِنْ دَرَارِيعَ وَ غَيْرِهَا فَعَنْ أَيِّهَا يَسْأَلُنِي

‘I rode and entered to see him, and in his presence was Umar Bin Yazeed standing in front of him. He said, ‘What happened to the armour which I had gifted to you?’ I said, ‘Commander of the faithful has conferred a lot of armours unto me and other (things), so about which one are you asking me?’

قَالَ دُرَّاعَةِ الدِّيبَاجِ السَّوْدَاءِ الرُّومِيَّةِ الْمُذَهَّبَةِ فَقُلْتُ مَا عَسَى أَنْ أَصْنَعَ بِهَا أَلْبَسُهَا فِي أَوْقَاتٍ وَ أُصَلِّي فِيهَا رَكَعَاتٍ وَ قَدْ كُنْتُ دَعَوْتُ بِهَا عِنْدَ مُنْصَرَفِي مِنْ دَارِ أَمِيرِ الْمُؤْمِنِينَ السَّاعَةَ لِأَلْبَسَهَا

‘He said, ‘The black brocade armour, the Roman, the (embroidered with) gold.’ I said, ‘What can I possibly do with it. I tend to wear it during times, and I pray Cycles of Salat in it, and I had supplicated with it during my leaving from the house of commander of the faithful right now to wear it.’

فَنَظَرَ إِلَيَّ عُمَرُ بْنُ بَزِيعٍ فَقَالَ قُلْ يُحْضِرْهَا فَأَرْسَلْتُ خَادِمِي جَاءَ بِهَا فَلَمَّا رَآهَا قَالَ يَا عُمَرُ مَا يَنْبَغِي أَنْ تَنْقُلَ عَلَى عَلِيٍّ بَعْدَ هَذَا شَيْئاً

‘Umar Bin Rabie looked at me. He said, ‘Tell him to present it!’ I sent my servant, and he came with it. When he (Rasheed) saw it, he said, ‘O Umar! It is not befitting that you transfer to me anything after this.’

قَالَ فَأَمَرَ لِي بِخَمْسِينَ أَلْفَ دِرْهَمٍ حَمَلْتُ مَعَ الدُّرَّاعَةِ إِلَى دَارِي

‘He (the narrator) said, ‘He ordered with fifty thousand Dirhams being for me. I carried it along with the armour to my house.’

قَالَ عَلِيُّ بْنُ يَقْطِينٍ وَ كَانَ السَّاعِي ابْنَ عَمٍّ لِي فَسَوَّدَ اللَّهُ وَجْهَهُ وَ كَذَّبَهُ وَ الْحَمْدُ لِلَّهِ‏

‘Ali Bin Yaqteen said, ‘And the accuser was a son of an uncle of mine. Allah^-azwj Blackened his face and Belied him, and the Praise is for Allah^-azwj.’’^[27]

مِنْ كِتَابِ حُقُوقِ الْمُؤْمِنِينَ، لِأَبِي عَلِيِّ بْنِ طَاهِرٍ قَالَ‏ اسْتَأْذَنَ عَلِيُّ بْنُ يَقْطِينٍ مَوْلَايَ الْكَاظِمَ ع فِي تَرْكِ عَمَلِ السُّلْطَانِ فَلَمْ يَأْذَنْ لَهُ وَ قَالَ لَا تَفْعَلْ فَإِنَّ لَنَا بِكَ أُنْساً وَ لِإِخْوَانِكَ بِكَ عِزّاً وَ عَسَى أَنْ يَجْبُرَ اللَّهُ بِكَ كَسْراً وَ يَكْسِرَ بِكَ نَائِرَةَ الْمُخَالِفِينَ عَنْ أَوْلِيَائِهِ

From the book ‘Huqooq Al Momineen’ of Abu Ali Bin Tahir who said,

Ali Bin Yaqteen sought permission to see my Master^-asws Al-Kazim^-asws in leaving working for the sultan (caliph). He^-asws did not permit for him and said: ‘Do not do so, for there is comfort for us with you, and for our brethren there is a consolation with you, and perhaps Allah^-azwj would Pull the pieces together by you, and Break the flames of the adversaries by you, away from His^-azwj friends.

يَا عَلِيُّ كَفَّارَةُ أَعْمَالِكُمُ الْإِحْسَانُ إِلَى إِخْوَانِكُمْ اضْمَنْ لِي وَاحِدَةً وَ أَضْمَنَ لَكَ ثَلَاثاً اضْمَنْ لِي أَنْ لَا تَلْقَى أَحَداً مِنْ أَوْلِيَائِنَا إِلَّا قَضَيْتَ حَاجَتَهُ وَ أَكْرَمْتَهُ وَ أَضْمَنَ لَكَ أَنْ لَا يُظِلَّكَ سَقْفُ سِجْنٍ أَبَداً وَ لَا يَنَالَكَ حَدُّ سَيْفٍ أَبَداً وَ لَا يَدْخُلَ الْفَقْرُ بَيْتَكَ أَبَداً

‘O Ali! An expiation of your deeds is the favours to your brethren. Guarantee one thing to me^-asws and I^-asws shall guarantee three to you. Guarantee to me^-asws that you will not (be) meeting anyone from our^-asws friends except you will fulfil his needs, and honour him, and I^-asws shall guarantee to you that a roof of a prison will not shade you, ever, nor will a blade of a sword take from you (strike you), ever, nor will the poverty enter your house, ever!

يَا عَلِيُّ مَنْ سَرَّ مُؤْمِناً فَبِاللَّهِ بَدَأَ وَ بِالنَّبِيِّ ص ثَنَّى وَ بِنَا ثَلَّثَ

‘O Ali! One who cheers a Momin, so he shall be with Allah^-azwj firstly, and with the Prophet^-saww secondly, and with us^-asws thirdly.’^[28]

Appendix II: Correcting one’s Affairs

Here are two examples at of two fellows who were able to correct their affairs after following the advice of the Imam^-asws.

Imam^-asws’s Guarantee of Paradise to a companion’s friend

رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ع فَقَالَ لِي يَا صَفْوَانُ كُلُّ شَيْ‏ءٍ مِنْكَ حَسَنٌ جَمِيلٌ مَا خَلَا شَيْئاً وَاحِداً

(The book) ‘Rijal’ of Al Kashi – Hamdawiya, from Muhammad Bin Ismail Al Razy, from Ibn Fazzal, from Safwan Bin Mihran Al Jammal who said,

‘I entered to see Abu Al-Hassan^-asws the 1^st. He^-asws said to me: ‘O Safwan! All things from you are good, beautiful, apart from one thing.’

قُلْتُ جُعِلْتُ فِدَاكَ أَيُّ شَيْ‏ءٍ

‘I said, ‘May I be sacrificed for you^-asws! Which thing?’

قَالَ إِكَرَاءُكَ جِمَالَكَ مِنْ هَذَا الرَّجُلِ يَعْنِي هَارُونَ

‘He^-asws said: ‘Your hiring your camel to this man,’ – meaning (the caliph) Haroun.

قُلْتُ وَ اللَّهِ مَا أَكْرَيْتُهُ أَشَراً وَ لَا بَطَراً وَ لَا لِلصَّيْدِ وَ لَا لِلَّهْوِ وَ لَكِنْ أَكْرَيْتُهُ لِهَذَا الطَّرِيقِ يَعْنِي طَرِيقَ مَكَّةَ وَ لَا أَتَوَلَّاهُ بِنَفْسِي وَ لَكِنِّي أَبْعَثُ مَعَهُ غِلْمَانِي

‘I said, ‘By Allah^-azwj! I neither hire to him for evil, nor for vanity, nor for hunting, nor for sport, but I hire to him for this road, meaning the road of Makkah (for Hajj), and I do not take charge of it myself, but I send my servant with him.’

فَقَالَ لِي يَا صَفْوَانُ أَ يَقَعُ كِرَاكَ عَلَيْهِمْ

‘He^-asws said to me: ‘O Safwan! Do your hire charges fall upon them?’

قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ

‘I said, ‘Yes, may I be sacrificed for you^-asws!’

قَالَ فَقَالَ لِي أَ تُحِبُّ بَقَاءَهُمْ حَتَّى يَخْرُجَ كِرَاكَ

‘He^-asws said to me: ‘So you love that they are in (good) health until your hire charges are paid off.’

قُلْتُ نَعَمْ

‘I said, ‘Yes.’

قَالَ فَمَنْ أَحَبَّ بَقَاءَهُمْ فَهُوَ مِنْهُمْ وَ مَنْ كَانَ مِنْهُمْ فَهُوَ وَرَدَ النَّارَ

‘He^-asws said: ‘The one who loves their remaining alive, so he is from them, and one who were to be from them, he will arrive at the Fire.’

قَالَ صَفْوَانُ فَذَهَبْتُ وَ بِعْتُ جِمَالِي عَنْ آخِرِهَا

‘I went and sold my camels, up to their last one.

فَبَلَغَ ذَلِكَ إِلَى هَارُونَ فَدَعَانِي فَقَالَ لِي يَا صَفْوَانُ بَلَغَنِي‏ أَنَّكَ بِعْتَ جِمَالَكَ

‘That reached to Haroun, so he summoned me. He said to me: ‘O Safwan! It has reached me that you have sold your camels?’

قُلْتُ نَعَمْ

‘I said, ‘Yes.’

فَقَالَ وَ لِمَ

‘He said, ‘And why?’

فَقُلْتُ أَنَا شَيْخٌ كَبِيرٌ وَ إِنَّ الْغِلْمَانَ لَا يَقْوُونَ بِالْأَعْمَالِ

‘I said, ‘I am an old man and the servants cannot withstand the work.’

فَقَالَ هَيْهَاتَ هَيْهَاتَ إِنِّي لَأَعْلَمُ مَنْ أَشَارَ عَلَيْكَ بِهَذَا أَشَارَ عَلَيْكَ بِهَذَا مُوسَى بْنُ جَعْفَرٍ

‘He said, ‘Far be it! Far be it! I know well who has indicated to you with this. Musa^‑asws Bin Ja’far^‑asws has indicated to you with this!’

قُلْتُ مَا لِي وَ لِمُوسَى بْنِ جَعْفَرٍ

‘I said, ‘What have I to do with Musa^‑asws Bin Ja’far^-asws?’

فَقَالَ دَعْ هَذَا عَنْكَ فَوَ اللَّهِ لَوْ لَا حُسْنُ صُحْبَتِكَ لَقَتَلْتُكَ‏

‘He said, ‘Leave this from you! By Allah^-azwj, had it not been for your goodly accompaniment (with me), I would have killed you!’’^[29]

Repentance of the one who had illicit gains

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ كَانَ لِي صَدِيقٌ مِنْ كُتَّابِ بَنِي أُمَيَّةَ فَقَالَ لِي اسْتَأْذِنْ لِي عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَاسْتَأْذَنْتُ لَهُ عَلَيْهِ فَأَذِنَ لَهُ فَلَمَّا أَنْ دَخَلَ سَلَّمَ وَ جَلَسَ ثُمَّ قَالَ جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ فِي دِيوَانِ هَؤُلَاءِ الْقَوْمِ فَأَصَبْتُ مِنْ دُنْيَاهُمْ مَالًا كَثِيراً وَ أَغْمَضْتُ فِي مَطَالِبِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ لَا أَنَّ بَنِي أُمَيَّةَ وَجَدُوا مَنْ يَكْتُبُ لَهُمْ وَ يَجْبِي لَهُمُ الْفَيْ‏ءَ وَ يُقَاتِلُ عَنْهُمْ وَ يَشْهَدُ جَمَاعَتَهُمْ لَمَا سَلَبُونَا حَقَّنَا وَ لَوْ تَرَكَهُمُ النَّاسُ وَ مَا فِي أَيْدِيهِمْ مَا وَجَدُوا شَيْئاً إِلَّا مَا وَقَعَ فِي أَيْدِيهِمْ

Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Ali Bin Abu Hamza who said,

‘There used to be a friend for me from the scribes (clerks) of the Clan of Umayya, so he said to me, ‘Get me permission to see Abu Abdullah^-asws.’ So I sought permission for him to see him^-asws, and he^-asws permitted him. So when he came over, he greeted and was seated, then said, ‘May I be sacrificed for you^-asws! I was in the offices of these people (the Clan of Umayya), so I achieved a lot of wealth from their world, and I closed my eyes regarding their demands.’ So Abu Abdullah^-asws said: ‘Had the Clan of Umayya not found the ones who could write for them, and obligate Al-Fey for them, and fight on their behalf, and bearers of witness for their groups to what they have confiscated from us^-asws of our^-asws rights, and had the people neglected them and what is in their hands, they would not have found anything except for what falls into their hands.’

قَالَ فَقَالَ الْفَتَى جُعِلْتُ فِدَاكَ فَهَلْ لِي مَخْرَجٌ مِنْهُ قَالَ إِنْ قُلْتُ لَكَ تَفْعَلُ قَالَ أَفْعَلُ قَالَ لَهُ فَاخْرُجْ مِنْ جَمِيعِ مَا اكْتَسَبْتَ فِي دِيوَانِهِمْ فَمَنْ عَرَفْتَ مِنْهُمْ رَدَدْتَ عَلَيْهِ مَالَهُ وَ مَنْ لَمْ تَعْرِفْ تَصَدَّقْتَ بِهِ وَ أَنَا أَضْمَنُ لَكَ عَلَى اللَّهِ عَزَّ وَ جَلَّ الْجَنَّةَ قَالَ فَأَطْرَقَ الْفَتَى رَأْسَهُ طَوِيلًا ثُمَّ قَالَ قَدْ فَعَلْتُ جُعِلْتُ فِدَاكَ

He (the narrator) said, ‘So the youth said, ‘May I be sacrificed for you^-asws! Is there any way out from it for me?’ He^-asws said, ‘If I^-asws were to tell you to do (something) would you do it?’ He said, ‘I would do it.’ He^-asws said to him: ‘So take out the entirety of whatever you have earned in their offices. So for the one whom you recognise, return his wealth to him, and the one you do not recognise, give in charity with it, and I^-asws guarantee the Paradise for you, upon (the Guarantee of) Allah^-azwj Mighty and Majestic.’ So the youth kept his head lowered for a long time, then said, ‘I will do it, may I be sacrificed for you^-asws.’

قَالَ ابْنُ أَبِي حَمْزَةَ فَرَجَعَ الْفَتَى مَعَنَا إِلَى الْكُوفَةِ فَمَا تَرَكَ شَيْئاً عَلَى وَجْهِ الْأَرْضِ إِلَّا خَرَجَ مِنْهُ حَتَّى ثِيَابِهِ الَّتِي كَانَتْ عَلَى بَدَنِهِ قَالَ فَقَسَمْتُ لَهُ قِسْمَةً وَ اشْتَرَيْنَا لَهُ ثِيَاباً وَ بَعَثْنَا إِلَيْهِ بِنَفَقَةٍ قَالَ فَمَا أَتَى عَلَيْهِ إِلَّا أَشْهُرٌ قَلَائِلُ حَتَّى مَرِضَ فَكُنَّا نَعُودُهُ قَالَ فَدَخَلْتُ عَلَيْهِ يَوْماً وَ هُوَ فِي السَّوْقِ قَالَ فَفَتَحَ عَيْنَيْهِ ثُمَّ قَالَ لِي يَا عَلِيُّ وَفَى لِي وَ اللَّهِ صَاحِبُكَ قَالَ ثُمَّ مَاتَ

Ibn Abu Hamza (the narrator) said, ‘So the youth returned with us to Al-Kufa, and he did not leave anything upon the face of the earth except that he extracted from it, even his clothes which were upon his body. So I apportioned a share for him and we bought some clothes for him and send these over to him along with expenses. So there did not come upon him except for a few months until he fell sick, and we used to go to console him. So I went over to him one day and he was in the transit (about to die). So he opened his eyes, then said to me, ‘O Ali! By Allah^-azwj, your Master^-asws has kept his^-asws promise to me.’ Then he died.

فَتَوَلَّيْنَا أَمْرَهُ فَخَرَجْتُ حَتَّى دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا نَظَرَ إِلَيَّ قَالَ يَا عَلِيُّ وَفَيْنَا وَ اللَّهِ لِصَاحِبِكَ قَالَ فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ هَكَذَا وَ اللَّهِ قَالَ لِي عِنْدَ مَوْتِهِ

‘So we looked after his affairs (funeral etc.) and I came out until I went over to Abu Abdullah^-asws. So when he^-asws looked at me, he^-asws said: ‘O Ali! By Allah^-azwj, we^-asws have kept our^-asws promise to your companion.’ So I said, ‘You^-asws have spoken the truth, may I be sacrificed for you^-asws! By Allah^-azwj, this is how he said to me at the time of his death.’’^[30]

Appendix III: Instructing with the good and forbidding from the evil

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 rest in the hands of the scholars of Allah^-azwj, those entrusted with His^-azwj Permissible(s) 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!’^[31]

Appendix IV: Stay Away from the ruler/government

فَإِنْ نَفْسُكَ أَبَتْ إِلَّا حُبَّ الدُّنْيَا وَ قُرْبَ السُّلْطَانِ فَخَالَفَتْكَ إِلَى مَا نَهَيْتُكَ عَنْهُ مِمَّا فِيهِ رُشْدُكَ فَامْلِكْ عَلَيْهِ لِسَانَكَ فَإِنَّهُ لَا ثِقَةَ لِلْمُلُوكِ عِنْدَ الْغَضَبِ فَلَا تَسْأَلْ عَنْ أَخْبَارِهِمْ وَ لَا تَنْطِقْ بِأَسْرَارِهِمْ وَ لَا تَدْخُلْ فِيمَا بَيْنَهُمْ وَ فِي الصَّمْتِ السَّلَامَةُ مِنَ النَّدَامَةِ وَ تَلَافِيكَ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِ فَائِدَةِ مَا فَاتَ مِنْ مَنْطِقِكَ

(Amir ul-Momineen^-asws said in a lengthy Hadith): ‘If your soul were to refuse except loving the world and drawing closer to the ruler, then it will oppose you to what I^-asws am forbidding you from, what there is rightful guidance for you, therefore control your tongue upon it for there is not trusting of the kings during the anger, therefore neither ask about their news not speak with their secrets and do not enter into what is between them, and in the silence there is safety from the remorse, and your avoiding what is missed from your silence is easier than your realising benefit of what is missed from your speaking…’ (An extract).^[32]

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.’^[33]

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!’’^[34]

Appendix V: A Supplication of the 4^th Imam^-asws for the defenders of the boundaries of Islam under the guidance of a Just Imam^-asws

(1) اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَ حَصِّنْ ثُغُورَ الْمُسْلِمِينَ‏ بِعِزَّتِكَ، وَ أَيِّدْ حُمَاتَهَا بِقُوَّتِكَ، وَ أَسْبِغْ عَطَايَاهُمْ مِنْ جِدَتِكَ. (2) اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَ كَثِّرْ عِدَّتَهُمْ، وَ اشْحَذْ أَسْلِحَتَهُمْ، وَ احْرُسْ حَوْزَتَهُمْ، وَ امْنَعْ حَوْمَتَهُمْ، وَ أَلِّفْ جَمْعَهُمْ، وَ دَبِّرْ أَمْرَهُمْ، وَ وَاتِرْ بَيْنَ مِيَرِهِمْ، وَ تَوَحَّدْ بِكِفَايَةِ مُؤَنِهِمْ، وَ اعْضُدْهُمْ بِالنَّصْرِ، وَ أَعِنْهُمْ بِالصَّبْرِ، وَ الْطُفْ لَهُمْ فِي الْمَكْرِ. (3) اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَ عَرِّفْهُمْ مَا يَجْهَلُونَ، وَ عَلِّمْهُمْ مَا لَا يَعْلَمُونَ، وَ بَصِّرْهُمْ مَا لَا يُبْصِرُونَ. (4) اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَ أَنْسِهِمْ عِنْدَ لِقَائِهِمُ الْعَدُوَّ ذِكْرَ دُنْيَاهُمُ الْخَدَّاعَةِ الْغَرُورِ، وَ امْحُ عَنْ قُلُوبِهِمْ خَطَرَاتِ الْمَالِ الْفَتُونِ، وَ اجْعَلِ الْجَنَّةَ نُصْبَ أَعْيُنِهِمْ، وَ لَوِّحْ مِنْهَا لِأَبْصَارِهِمْ مَا أَعْدَدْتَ فِيهَا مِنْ مَسَاكِنِ الْخُلْدِ وَ مَنَازِلِ الْكَرَامَةِ وَ الْحُورِ الْحِسَانِ وَ الْأَنْهَارِ

الْمُطَّرِدَةِ بِأَنْوَاعِ الْأَشْرِبَةِ وَ الْأَشْجَارِ الْمُتَدَلِّيَةِ بِصُنُوفِ الثَّمَرِ حَتَّى لَا يَهُمَّ أَحَدٌ مِنْهُمْ بِالْإِدْبَارِ، وَ لَا يُحَدِّثَ نَفْسَهُ عَنْ قِرْنِهِ بِفِرَارٍ.

(5) اللَّهُمَّ افْلُلْ بِذَلِكَ عَدُوَّهُمْ، وَ اقْلِمْ عَنْهُمْ أَظْفَارَهُمْ، وَ فَرِّقْ بَيْنَهُمْ وَ بَيْنَ أَسْلِحَتِهِمْ، وَ اخْلَعْ وَثَائِقَ أَفْئِدَتِهِمْ، وَ بَاعِدْ بَيْنَهُمْ وَ بَيْنَ أَزْوِدَتِهِمْ، وَ حَيِّرْهُمْ فِي سُبُلِهِمْ، وَ ضَلِّلْهُمْ عَنْ وَجْهِهِمْ، وَ اقْطَعْ عَنْهُمُ الْمَدَدَ، وَ انْقُصْ مِنْهُمُ الْعَدَدَ، وَ امْلَأْ أَفْئِدَتَهُمُ الرُّعْبَ، وَ اقْبِضْ أَيْدِيَهُمْ عَنِ الْبَسْطِ، وَ اخْزِمْ أَلْسِنَتَهُمْ عَنِ النُّطْقِ، وَ شَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ وَ نَكِّلْ بِهِمْ مَنْ وَرَاءَهُمْ، وَ اقْطَعْ بِخِزْيِهِمْ أَطْمَاعَ مَنْ بَعْدَهُمْ. (6) اللَّهُمَّ عَقِّمْ أَرْحَامَ نِسَائِهِمْ، وَ يَبِّسْ أَصْلَابَ رِجَالِهِمْ، وَ اقْطَعْ نَسْلَ دَوَابِّهِمْ وَ أَنْعَامِهِمْ، لَا تَأْذَنْ لِسَمَائِهِمْ فِي قَطْرٍ، وَ لَا لِأَرْضِهِمْ فِي نَبَاتٍ. (7) اللَّهُمَّ وَ قَوِّ بِذَلِكَ مِحَالَ أَهْلِ الْإِسْلَامِ، وَ حَصِّنْ بِهِ دِيَارَهُمْ، وَ ثَمِّرْ بِهِ أَمْوَالَهُمْ، وَ فَرِّغْهُمْ عَنْ مُحَارَبَتِهِمْ لِعِبَادَتِكَ، وَ عَنْ مُنَابَذَتِهِمْ لِلْخَلْوَةِ بِكَ حَتَّى لَا يُعْبَدَ فِي بِقَاعِ الْأَرْضِ غَيْرُكَ، وَ لَا تُعَفَّرَ لِأَحَدٍ مِنْهُمْ جَبْهَةٌ دُونَكَ. (8) اللَّهُمَّ اغْزُ بِكُلِّ نَاحِيَةٍ مِنَ الْمُسْلِمِينَ عَلَى مَنْ بِإِزَائِهِمْ مِنَ الْمُشْرِكِينَ، وَ أَمْدِدْهُمْ بِمَلَائِكَةٍ مِنْ عِنْدِكَ مُرْدِفِينَ حَتَّى يَكْشِفُوهُمْ إِلَى مُنْقَطَعِ التُّرَابِ قَتْلًا فِي أَرْضِكَ وَ أَسْراً، أَوْ يُقِرُّوا بِأَنَّكَ أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ. (9) اللَّهُمَّ وَ اعْمُمْ بِذَلِكَ أَعْدَاءَكَ فِي أَقْطَارِ الْبِلَادِ مِنَ الْهِنْدِ وَ الرُّومِ وَ التُّرْكِ وَ الْخَزَرِ وَ الْحَبَشِ وَ النُّوبَةِ وَ الزَّنْجِ وَ السَّقَالِبَةِ وَ الدَّيَالِمَةِ وَ سَائِرِ أُمَمِ الشِّرْكِ، الَّذِينَ تَخْفَى أَسْمَاؤُهُمْ وَ صِفَاتُهُمْ، وَ قَدْ أَحْصَيْتَهُمْ بِمَعْرِفَتِكَ، وَ أَشْرَفْتَ عَلَيْهِمْ بِقُدْرَتِكَ

(10) اللَّهُمَّ اشْغَلِ الْمُشْرِكِينَ بِالْمُشْرِكِينَ عَنْ تَنَاوُلِ أَطْرَافِ الْمُسْلِمِينَ، وَ خُذْهُمْ بِالنَّقْصِ عَنْ تَنَقُّصِهِمْ، وَ ثَبِّطْهُمْ بِالْفُرْقَةِ عَنِ الاحْتِشَادِ عَلَيْهِمْ. (11) اللَّهُمَّ أَخْلِ قُلُوبَهُمْ مِنَ الْأَمَنَةِ، وَ أَبْدَانَهُمْ مِنَ الْقُوَّةِ، وَ أَذْهِلْ قُلُوبَهُمْ عَنِ الِاحْتِيَالِ، وَ أَوْهِنْ أَرْكَانَهُمْ عَنْ مُنَازَلَةِ الرِّجَالِ، وَ جَبِّنْهُمْ عَنْ مُقَارَعَةِ الْأَبْطَالِ، وَ ابْعَثْ عَلَيْهِمْ جُنْداً مِنْ مَلَائِكَتِكَ بِبَأْسٍ مِنْ بَأْسِكَ كَفِعْلِكَ يَوْمَ بَدْرٍ، تَقْطَعُ بِهِ دَابِرَهُمْ وَ تَحْصُدُ بِهِ شَوْكَتَهُمْ، وَ تُفَرِّقُ بِهِ عَدَدَهُمْ. (12) اللَّهُمَّ وَ امْزُجْ مِيَاهَهُمْ بِالْوَبَاءِ، وَ أَطْعِمَتَهُمْ بِالْأَدْوَاءِ، وَ ارْمِ بِلَادَهُمْ بِالْخُسُوفِ، وَ أَلِحَّ عَلَيْهَا بِالْقُذُوفِ، وَ افْرَعْهَا بِالْمُحُولِ، وَ اجْعَلْ مِيَرَهُمْ فِي أَحَصِّ أَرْضِكَ وَ أَبْعَدِهَا عَنْهُمْ، وَ امْنَعْ حُصُونَهَا مِنْهُمْ، أَصِبْهُمْ بِالْجُوعِ الْمُقِيمِ وَ السُّقْمِ الْأَلِيمِ. (13) اللَّهُمَّ وَ أَيُّمَا غَازٍ غَزَاهُمْ مِنْ أَهْلِ مِلَّتِكَ، أَوْ مُجَاهِدٍ جَاهَدَهُمْ مِنْ أَتْبَاعِ سُنَّتِكَ لِيَكُونَ دِينُكَ الْأَعْلَى وَ حِزْبُكَ الْأَقْوَى وَ حَظُّكَ الْأَوْفَى فَلَقِّهِ الْيُسْرَ، وَ هَيِّئْ لَهُ الْأَمْرَ، وَ تَوَلَّهُ بِالنُّجْحِ، وَ تَخَيَّرْ لَهُ الْأَصْحَابَ، وَ اسْتَقْوِ لَهُ، الظَّهْرَ، وَ أَسْبِغْ عَلَيْهِ فِي النَّفَقَةِ، وَ مَتِّعْهُ بِالنَّشَاطِ، وَ أَطْفِ عَنْهُ حَرَارَةَ الشَّوْقِ، وَ أَجِرْهُ مِنْ غَمِّ الْوَحْشَةِ، وَ أَنْسِهِ ذِكْرَ الْأَهْلِ وَ الْوَلَدِ. (14) وَ أْثُرْ لَهُ حُسْنَ النِّيَّةِ، وَ تَوَلَّهُ بِالْعَافِيَةِ، وَ أَصْحِبْهُ السَّلَامَةَ، وَ أَعْفِهِ مِنَ الْجُبْنِ، وَ أَلْهِمْهُ الْجُرْأَةَ، وَ ارْزُقْهُ الشِّدَّةَ، وَ أَيِّدْهُ بِالنُّصْرَةِ، وَ عَلِّمْهُ السِّيَرَ وَ السُّنَنَ، وَ سَدِّدْهُ فِي الْحُكْمِ، وَ اعْزِلْ عَنْهُ الرِّيَاءَ، وَ خَلِّصْهُ مِنَ السُّمْعَةِ، وَ اجْعَلْ فِكْرَهُ وَ ذِكْرَهُ وَ ظَعْنَهُ وَ إِقَامَتَهُ، فِيكَ وَ لَكَ

(15) فَإِذَا صَافَّ عَدُوَّكَ وَ عَدُوَّهُ فَقَلِّلْهُمْ فِي عَيْنِهِ، وَ صَغِّرْ شَأْنَهُمْ فِي قَلْبِهِ، وَ أَدِلْ لَهُ مِنْهُمْ، وَ لَا تُدِلْهُمْ مِنْهُ، فَإِنْ خَتَمْتَ لَهُ بِالسَّعَادَةِ، وَ قَضَيْتَ لَهُ بِالشَّهَادَةِ فَبَعْدَ أَنْ يَجْتَاحَ عَدُوَّكَ بِالْقَتْلِ، وَ بَعْدَ أَنْ يَجْهَدَ بِهِمُ الْأَسْرُ، وَ بَعْدَ أَنْ تَأْمَنَ أَطْرَافُ الْمُسْلِمِينَ، وَ بَعْدَ أَنْ يُوَلِّيَ عَدُوُّكَ مُدْبِرِينَ. (16) اللَّهُمَّ وَ أَيُّمَا مُسْلِمٍ خَلَفَ غَازِياً أَوْ مُرَابِطاً فِي دَارِهِ، أَوْ تَعَهَّدَ خَالِفِيهِ فِي غَيْبَتِهِ، أَوْ أَعَانَهُ بِطَائِفَةٍ مِنْ مَالِهِ، أَوْ أَمَدَّهُ بِعِتَادٍ، أَوْ شَحَذَهُ عَلَى جِهَادٍ، أَوْ أَتْبَعَهُ فِي وَجْهِهِ دَعْوَةً، أَوْ رَعَى لَهُ مِنْ وَرَائِهِ حُرْمَةً، فَآجِرْ لَهُ مِثْلَ أَجْرِهِ وَزْناً بِوَزْنٍ وَ مِثْلًا بِمِثْلٍ، وَ عَوِّضْهُ مِنْ فِعْلِهِ عِوَضاً حَاضِراً يَتَعَجَّلُ بِهِ نَفْعَ مَا قَدَّمَ وَ سُرُورَ مَا أَتَى بِهِ، إِلَى أَنْ يَنْتَهِيَ بِهِ الْوَقْتُ إِلَى مَا أَجْرَيْتَ لَهُ مِنْ فَضْلِكَ، وَ أَعْدَدْتَ لَهُ مِنْ كَرَامَتِكَ

(17) اللَّهُمَّ وَ أَيُّمَا مُسْلِمٍ أَهَمَّهُ أَمْرُ الْإِسْلَامِ، وَ أَحْزَنَهُ تَحَزُّبُ أَهْلِ الشِّرْكِ عَلَيْهِمْ فَنَوَى غَزْواً، أَوْ هَمَّ بِجِهَادٍ فَقَعَدَ بِهِ ضَعْفٌ، أَوْ أَبْطَأَتْ بِهِ فَاقَةٌ، أَوْ أَخَّرَهُ عَنْهُ حَادِثٌ، أَوْ عَرَضَ لَهُ دُونَ إِرَادَتِهِ مَانِعٌ فَاكْتُبِ اسْمَهُ فِي الْعَابِدِينَ، وَ أَوْجِبْ لَهُ ثَوَابَ الْمُجَاهِدِينَ، وَ اجْعَلْهُ فِي نِظَامِ الشُّهَدَاءِ وَ الصَّالِحِينَ. (18) اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ آلِ مُحَمَّدٍ، صَلَاةً عَالِيَةً عَلَى الصَّلَوَاتِ، مُشْرِفَةً فَوْقَ التَّحِيَّاتِ، صَلَاةً لَا يَنْتَهِي أَمَدُهَا، وَ لَا يَنْقَطِعُ عَدَدُهَا كَأَتَمِّ مَا مَضَى مِنْ صَلَوَاتِكَ عَلَى أَحَدٍ مِنْ أَوْلِيَائِكَ، إِنَّكَ الْمَنَّانُ الْحَمِيدُ الْمُبْدِئُ الْمُعِيدُ الْفَعَّالُ لِمَا تُرِيدُ

1- O Allah^-azwj, bless Muhammad^-saww and his Household^-asws, fortify the frontiers of the Muslims through Your might,

support their defenders through Your strength,

and lavish upon them gifts through Your wealth!

2- O Allah^-azwj, bless Muhammad^-saww and his Household^-asws,

increase their number, hone their weapons, guard their territory,

defend their midst, unite their throng,

arrange their affair,

send them supplies in a steady string,

undertake Yourself to suffice them with provisions,

support them with victory, help them with patience,

and give them subtlety in guile!1

3- O Allah^-azwj,

bless Muhammad^-saww and his Household^-asws,

give them the knowledge of that of which they are ignorant,

teach them what they do not know,

and show them what they do not see!

4- O Allah^-azwj,

bless Muhammad^-saww and his Household^-asws,

make them forget when they meet the enemy

to remember this cheating and delusive world of theirs,

erase from their hearts the thought of enchanting possessions,

place the Garden before their eyes,

and display to their sight that part of it

which You have prepared for them- the homes of everlastingness and mansions of honour,

the beautiful houris,

the rivers gushing forth with all sorts of drinks,

the trees hanging, low with all kinds of fruits

lest any of them think of turning his back

or suggest to himself to flee his opponent!

5- O Allah^-azwj, defeat their enemy through that,

trim their nails from them,

separate them from their weapons,

pull out the firm ties from their hearts,

keep them far away from their stores,

bewilder them in their roads, turn them astray from their direction,

cut off reinforcements from them, chop them down in numbers,

fill their hearts with terror,

hold back their hands from stretching forth,

tie back their tongues from speaking,

scatter by them the ones behind them2

make them a lesson for those beyond them,

and through their degradation

cut off the hopes of those who come after them!

6- O Allah^-azwj,

make the wombs of their women barren,

dry up the loins of their men,

cut off the breeding of their mounts and their cattle,

and permit not their sky to rain or their earth to grow!

7- O Allah^-azwj, through that

strengthen the prowess3 of the People of Islam,

fortify their cities,

increase their properties,

give them ease from their fighting to worship You

and from their warfare to be alone with You,

so that none will be worshipped in the regions of the earth but You

and no forehead of theirs may be rubbed in dust

for less than You!

8- O Allah^-azwj, send out the Muslims of every region on raids

against the idolaters who face them!

Reinforce them with angels in ranks from You,

till the idolaters are routed by them to the end of the land,

slain in Your earth or taken captive,

or till they admit that You are Allah^-azwj,

other than whom there is no Allah^-azwj, You alone, who have no associate!

9- O Allah^-azwj, include in this Your enemies in the regions of the lands,

the Indians, the Byzantines, the Turks,

the Khazars, the Abyssinians, the Nubians,

the Zanjis, the Slavs, the Daylamites, and the rest of the idol-worshipping nations,

those whose names and attributes are concealed,

but whom You count in Your cognisance

and oversee through Your power!

10- O Allah^-azwj, distract the idolaters from reaching for the borders of the Muslims through the idolaters,

bar them from cutting them down

through being cut down,

and hold them back from massing together against them through dissension!

11- O Allah^-azwj, empty their hearts of security

and their bodies of strength,

distract their hearts from thinking of stratagems,

make their limbs too feeble for clashing with men,

make them too cowardly for contending with champions,

send against them a troop of Your angels with some of Your severity

as You did on the Day of Badr,4

so that through it You may cut off their roots, harvest their thorns,

and disperse their number!

12- O Allah^-azwj, mix their waters with pestilence

and their foods with maladies,

hurl down their cities, harass them with peltings,

hinder them through drought,

place their supplies in the most ill-omened part of Your earth

and the farthest from them,

bar them from its fortresses,

and strike them with constant hunger and painful illness!

13- O Allah^-azwj, if a warrior from the people of Your creed wars against them

or a struggler from the followers of Your prescriptions

struggles against them

so that Your religion may be the highest,

Your party the strongest, and Your share the fullest,

cast ease to him, arrange his affair,

attend to him by granting success,

select for him his companions, strengthen his back,

lavish upon him livelihood,

give him enjoyment of joyous vitality,

cool for him the heat of yearning,

give him sanctuary from the gloom of loneliness,

make him forget the remembrance of wife and child,

14- pass along to him an excellent intention,

attend to him with well-being,

make safety his companion, release him from cowardice,

inspire him with boldness,

provide him with strength,

support him with help,

teach him right conduct and the norms of the Sunna,

point him straight in judgement,

remove from him hypocrisy, purify him from seeking fame,

and make his thinking and remembrance,

his departing and his staying,

be in You and for You!

15- When he stands in ranks before Your enemy and his enemy,

make them few in his eye,

diminish their importance in his heart,

give him a turn to prevail over them, not them a turn to prevail over him!

But if You seal him with felicity

and decree for him martyrdom,

then let it be after

he has exterminated Your enemies by slaying,

captivity has afflicted them,

the borders of the Muslims are secure,

and Your enemy has turned his back in flight!

16- O Allah^-azwj,

and if a Muslim should

take the place of a warrior or a soldier in his home,

or attend to those left behind in his absence,

or help him with a portion of his property,

assist him with equipment, hone him for the struggle,

send along with him a supplication for his purpose,

or guard his honour in his absence,

reward him with the like of his reward

measure for measure, like for like,

and recompense him for his act with an immediate compensation

through which he will hasten to

the profit of what he has sent forth

and the joy of what he has given,

till the present moment takes him to

the bounty You have granted to him

and the generosity You have prepared for him!

17- O Allah^-azwj,

and if the affair of Islam should worry a Muslim

and the alliance of the idolaters’ against Islam

should grieve him,

so that he has the intention to go to war

and is about to enter the struggle,

but frailty keeps him seated,

neediness keeps him waiting,

a mishap delays him,

or an obstruction prevents him from his wish,

write his name among the worshipers,

make incumbent for him the reward of the strugglers,

and place him among the ranks

of the martyrs and the righteous!

18- O Allah^-azwj, bless Muhammad^-saww, Your slave and Your messenger,

and the Household of Muhammad^-saww,

with a blessing high above all other blessings,

towering beyond all other salutations,

a blessing whose end is never reached

and whose number is never cut off,

like the most perfect of Your blessings that has passed

to any one of Your friends!

You are All-kind, Praiseworthy,

the Originator who takes back again,

Accomplisher of what You desire.

1. Sayyid ”’Alikhan explains the expression as meaning: ‘Give them lutf (gracefulness, gentleness, subtlety) in their make (guile, stratagem) so that their enemy will not become aware of their guile, for then it will be too subtle and fine to be perceived by the intellect and the understanding; so the meaning is that Allah should inspire them with careful watchfulness. And ‘excellence of artful stratagems.’ He suggests that the text may also be interpreted to mean: Be kind and gentle to them in relation to the guile of their enemy, so that his guile will not harm them.
2. 8:57
3. The commentator devotes a long discussion to the word mihal, which occurs in the Qur’anic name of Allah, shadid al mihal (13:13). It may signify, among others, cunning, guile, stratagem, planning, managing, power, strength, dispute, enmity, punishment, vengeance, chastisement.
4. This victory of a small army of Muslims over a much larger contingent of unbelievers took place in the year 2/623. Many accounts are given of how the angels also took part in the fighting, and it is said to be in reference to Badr that Allah says in the Qur’an:

“When Your Lord was revealing to the angels: ‘I am with you, so strengthen the faithful. I shall cast terror into the hearts of the unbelievers’” (8:12)..[35]

[1]                         وسائل الشيعة، ج‏15، ص: 49

[2]                         بحار الأنوار (ط – بيروت)، ج‏10، ص: 100

[3] The time we live in – the conditions of taqiyya will be lifted upon the reappearance of the 12^th Imam^-ajfj.

[4]                         بحار الأنوار (ط – بيروت)، ج‏10، ص: 226

[5] https://en.wikishia.net/view/Shurayh_al-Qadi%27s_Fatwa

The Fatwa Attributed to Shurayh

Based on the commentaries added to the Persian translation of the book al-Alfayn, the text of the fatwa attributed to Shurayh al-Qadi is as follows:

“Indeed, Husayn b. ‘Ali has caused division among Muslims, has opposed the Commander of the Faithful (Yazid), and has exited the religion. This has been firmly established and proven for me. I hereby issue a ruling that he must be killed in order to safeguard the creed of the Prophet (s). – Wijdānī, Tarjuma-yi al-Alfayn, p. 1004

[6] Bihar Al-Anwaar V 71 – The book of relationships – Ch 82 H 25

[7] Bihar Al-Anwaar V 71 – The book of relationships – Ch 82 H 52

[8] Bihar Al-Anwaar V 71 – The book of relationships – Ch 84 H 1

[9] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim^-asws, Ch 6 H 32

[10] Bihar Al-Anwaar V 71 – The book of relationships – Ch 82 H 2

[11] Bihar Al-Anwaar V 71 – The book of relationships – Ch 82 H 3 a

[12] Bihar Al-Anwaar V 71 – The book of relationships – Ch 82 H 3 c

[13] Bihar Al-Anwaar V 71 – The book of relationships – Ch 82 H 3 d

[14] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 3 e

[15] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 4

[16] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 6

[17] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 21

[18] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 22

[19] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 1 / 7

[20] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 88

[21] Bihar Al-Anwaar V 97 – The Book of Hajj – Ch 74 H 14

[22] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 83 H 1

[23] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 86 H 8

[24] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim^-asws, Ch 4 H 14

[25] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim^-asws, Ch 4 H 105

[26] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim^-asws, Ch 6 H 33

[27] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim^-asws, Ch 4 H 72

[28] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim^-asws, Ch 6 H 10

[29] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 34

[30] Al-Kafi – V 5 – The Book of Subsistence Ch 30 H 4

[31] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 37

[32] Bihar ul-Anwaar, vol. 74

[33] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 36

[34] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 19

[35]                         الصحيفة السجادية، ص: 126