Summary

وَ لَوْ شَاءَ عَجَّلَ مِنْهُ النَّقِمَةَ وَ كَانَ مِنْهُ التَّغْيِيرُ حِينَ يُكَذِّبُ الظَّالِمُ وَ يَعْلَمُ الْحَقَّ أَيْنَ مَصِيرُهُ وَ اللَّهُ جَعَلَ الدُّنْيَا دَارَ الْأَعْمَالِ وَ جَعَلَ الْآخِرَةَ دَارَ الثَّوَابِ وَ الْعِقَابِ‏ لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى‏ فَقُلْتُ شُكْراً لِلَّهِ عَلَى نَعْمَائِهِ وَ صَبْراً عَلَى بَلَائِهِ وَ تَسْلِيماً وَ رِضًى بِقَضَائِهِ

(In a lengthy Hadith, Ali Amir ul-Momineen^-asws says) And had He^-azwj so Desired, He^-azwj would Hasten the Revenge, and Change them until the oppressor would be falsified and they would come to know where the truth lies. And Allah^-azwj has made the world to be a House of deeds, and made the Hereafter to be the House of Reward and Punishment. for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31]. I^-saww said: ‘Thanks be to Allah^-azwj for His^-azwj Favours, and I^‑asws observe patience on His^-azwj afflictions and submit to them, and I^-asws am pleased with His^-azwj Judgement’.[1]

الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحَجَّالِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ الْخَيْرَ ثَقُلَ عَلَى أَهْلِ الدُّنْيَا عَلَى قَدْرِ ثِقَلِهِ فِي مَوَازِينِهِمْ يَوْمَ الْقِيَامَةِ وَ إِنَّ الشَّرَّ خَفَّ عَلَى أَهْلِ الدُّنْيَا عَلَى قَدْرِ خِفَّتِهِ فِي مَوَازِينِهِمْ‏.

(The book) ‘Al Khisaal – My father, from Sa’ad, from Ibn Isa, from Al Hajjal, from Al A’ala, from Muhammad who said,

‘I heard Abu Ja’far^-asws saying: ‘The good (truth) is heavy upon people of the world, in accordance to its weight in their scales on the Day of Qiyamah, and the evil (falsification) is light upon people of the world, in accordance to its lightness in their scales’’.^[2]

الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو الْوَلِيدِ حَسَنُ بْنُ زِيَادٍ الصَّيْقَلُ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ مُدَّ لَهُ فِي عُمُرِهِ‏.

(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam who said, ‘Abu Al Waleed Hasan Bin Ziyad Al Sayqal said,

‘Abu Abdullah^-asws said: ‘One whose tongue is truthful his deeds would be pure, and the one whose intention is good there would be an increase in his sustenance, and the one whose righteousness with his family members is good there will be an extension for him in his lifespan’’.^[3]

الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: ذَكَرَ رَجُلٌ الْمُؤْمِنَ عِنْدَ أَبِي عَبْدِ اللَّهِ فَقَالَ ع إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنَ الْحَقِّ وَ الْمُؤْمِنُ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ الْمُؤْمِنُ الَّذِي إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ‏.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Safwan, from Abdullah Bin Sinan who said,

‘The Momin man was mentioned in the presence of Abu Abdullah^-asws. He^-asws said: ‘But rather, the Momin is the one who, when he is annoyed, his annoyance does not exit him from the truth; and the Momin, when he is pleased, his pleasure does not enter him into a falsehood; and the Momin is the one when in power, does not demand what isn’t for him’’.^[4]

وَ لَا تُشَاوِرْ مَنْ لَا يُصَدِّقُهُ عَقْلُكَ وَ إِنْ كَانَ مَشْهُوراً بِالْعَقْلِ وَ الْوَرَعِ وَ إِذَا شَاوَرْتَ مَنْ يُصَدِّقُهُ قَلْبُكَ فَلَا تُخَالِفْهُ فِيمَا يُشِيرُ بِهِ عَلَيْكَ وَ إِنْ كَانَ بِخِلَافِ مُرَادِكَ فَإِنَّ النَّفْسَ تَجْمَحُ عَنْ قَبُولِ الْحَقِّ وَ خِلَافُهَا عِنْدَ الْخَائِرِينَ‏.

(Imam ‘Al-Sadiq^-asws said, in a long Hadith): And do not consult the one your own intellect does not ratify and even though he may be famous with having the intellect and the devoutness; and when you consult the one your heart ratifies, do not oppose him in what he is consulting to you with, and even though it may be opposing your purpose, for the self tends to be reluctant in accepting the truth and opposes it during options’’.[5]

Falsification and the Belying:

ثم قال علي بن إبراهيم، حدثني أبي، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن حفص بن غياث، قال: قال أبو عبد الله (عليه السلام): «يا حفص، إن من صبر صبر قليلا، و إن من جزع جزع قليلا-

Then Ali Bin Ibrahim said, ‘My father narrated to me, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Manqary, from Hafs Bin Giyas who said,

‘Abu Abdullah^-asws said: ‘O Hafs! If one is patient, his patient is little, and if one panics, his panic is little’.

ثم قال- عليك بالصبر في جميع أمورك، فإن الله بعث محمدا و أمره بالصبر و الرفق، فقال: وَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا و قال: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

Then he^-asws said: ‘Upon you is to be with the patience in the entirety of your affairs, for Allah^-azwj Sent Muhammad^-saww and Commanded him^-saww with the patience and the kindness, so He^-azwj Said: ‘And be patient upon what they are saying and avoid them with a becoming avoidance [73:10]. And Said: Repel with that which is best, so when there is enmity between you and him, he would become like an intimate friend [41:35].

فصبر رسول الله (صلى الله عليه و آله) حتى نالوه بالعظائم، و رموه بها، فضاق صدره، فأنزل الله عز و جل: وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ.

So Rasool-Allah^-saww observed patience until they faced him^-saww with the falsities and accused him^-saww with these. So his^-saww chest was constricted, and Allah^-azwj Mighty and Majestic Revealed: We do Know it has grieved you, that which they are saying [6:33].

ثم كذبوه و رموه، فحزن لذلك، فأنزل الله تعالى: قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا فألزم (صلى الله عليه و آله) نفسه الصبر.

Then they belied him^-saww and accused him^-saww, and he^-saww was grieved due to that, so Allah^‑azwj Revealed: We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33] And the Rasools from before you have been belied, but they were patient upon what they (people) had been belying until Our Help came to them [6:34]. Thus, he^-saww necessitated the patience for himself^-saww.

فقعدوا و ذكروا الله تبارك و تعالى بالسوء و كذبوه، فقال رسول الله (صلى الله عليه و آله): لقد صبرت على نفسي و أهلي و عرضي، و لا صبر لي على ذكرهم إلهي. فأنزل الله: وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ فَاصْبِرْ عَلى ما يَقُولُونَ فصبر رسول الله (صلى الله عليه و آله) في جميع أحواله.

So they sat (in gatherings) and mentioned Allah^-azwj Blessed and Exalted with the evil and belied Him^-azwj. So Rasool-Allah^-saww said: ‘I^-saww have been patient upon myself^-saww and my^‑saww family and my^-saww honour, but there is no patience for me upon their mentioning my^‑saww God^-azwj. So Allah^-azwj Revealed: And We have Created the skies and the earth and what is between the two in six days and We were not touched from a fatigue [50:38] Therefore be patient upon what they are saying [50:39]. Thus, Rasool-Allah^-saww was patient in the entirety of his^-saww states.

ثم بشر في الأئمة من عترته، و وصفوا بالصبر، فقال: وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ

Then He^-azwj Gave the Glad Tidings regarding the Imams^-asws from his^-saww offspring, and they^‑asws were described with the patience, so He^-azwj Said: And We Made from them Imams guiding by Our Command when they were patient, and they were certain of Our Signs [32:24].

فعند ذلك قال (عليه السلام): الصبر من الإيمان كالرأس من البدن. فشكر الله ذلك له فأنزل الله عليه: وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا وَ دَمَّرْنا ما كانَ يَصْنَعُ فِرْعَوْنُ وَ قَوْمُهُ وَ ما كانُوا يَعْرِشُونَ فقال رسول الله (صلى الله عليه و آله): آية بشرى و انتقام.

So, during that, he^-asws said: ‘The patience is from the Eman like the head is from the body. So Allah^-azwj Thanked that to him^-saww and Revealed unto him^-saww: and the Good Word of your Lord was Completed in the Children of Israel due to their being patient, and We Destroyed what Pharaoh and his people were doing and what they were constructing [7:137]. So Rasool-Allah^-saww said: ‘A Verse of glad tidings and revenge’.

فأباح الله قتل المشركين حيث وجدوا، فقتلهم الله على يدي رسول الله (صلى الله عليه و آله) و أحبائه، و عجل الله له ثواب صبره، مع ما ادخر له في الآخرة من الأجر».

Then Allah^-azwj Permitted the killing of the Polytheists. So Allah^-azwj Killed them at the hands of Rasool-Allah^-saww and his^-saww loved ones, and Allah^-azwj Hastened to him^-saww the Reward of his^-saww patience along with what He^-azwj had Treasured for him^-saww in the Hereafter from the Recompense’’.[6]

فَإِنَّ الْعِزَّةَ لِلَّهِ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ وَ لَكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ أَ لَا تَعْلَمُ أَنَّ مَنِ انْتَظَرَ أَمْرَنَا وَ صَبَرَ عَلَى مَا يَرَى مِنَ الْأَذَى وَ الْخَوْفِ هُوَ غَداً فِي زُمْرَتِنَا فَإِذَا رَأَيْتَ الْحَقَّ قَدْ مَاتَ وَ ذَهَبَ أَهْلُهُ وَ رَأَيْتَ الْجَوْرَ قَدْ شَمِلَ الْبِلَادَ وَ رَأَيْتَ الْقُرْآنَ قَدْ خَلُقَ وَ أُحْدِثَ فِيهِ مَا لَيْسَ فِيهِ وَ وُجِّهَ عَلَى الْأَهْوَاءِ وَ رَأَيْتَ الدِّينَ قَدِ انْكَفَأَ كَمَا يَنْكَفِئُ الْمَاءُ

(In a lengthy Hadith, 6^th Imam-asws described the affairs of people near the time of the reappearance of the 12^th Imam^-ajfj): The Honour is for Allah^-azwj and for His^-azwj Messenger^-saww, and for the Believers, but the hypocrites do not know. Nay! The one who waits for our^-asws Command, and observes patient upon what he see from the sufferings and the fear, tomorrow he would be in our^-asws group. So if you were to see that the truth has died and its people have gone away, and you will see, that the injustice has encompassed the country, and you will see that for the Quran they are inventing new things which are not in it and giving it a perspective in accordance to their own whims, and you will see that the Religion has receded like the receding of the water,

وَ رَأَيْتَ أَقْرَبَ النَّاسِ مِنَ الْوُلَاةِ مَنْ يَمْتَدِحُ بِشَتْمِنَا أَهْلَ الْبَيْتِ وَ رَأَيْتَ مَنْ يُحِبُّنَا يُزَوَّرُ وَ لَا تُقْبَلُ شَهَادَتُهُ وَ رَأَيْتَ الزُّورَ مِنَ الْقَوْلِ يُتَنَافَسُ فِيهِ وَ رَأَيْتَ الْقُرْآنَ قَدْ ثَقُلَ عَلَى النَّاسِ اسْتِمَاعُهُ وَ خَفَّ عَلَى النَّاسِ اسْتِمَاعُ الْبَاطِلِ

And you will see the one who loves us^-asws being falsified and his testimony not being accepted, and you will see the false words being competed for, and you will see the Quran has become heavy upon the people to listen to it and the people find it easier to listen to the falsehood (an extract)[7]

The Truth is heavy and Bitter but is rewarded:

– نبه، تنبيه الخاطر ابْنُ أَبِي سَمَّالٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ اسْتَفْتَاهُ رَجُلٌ مِنْ أَهْلِ الْجَبَلِ فَأَفْتَاهُ بِخِلَافِ مَا يُحِبُّ فَرَأَى أَبُو عَبْدِ اللَّهِ الْكَرَاهَةَ فِيهِ فَقَالَ يَا هَذَا اصْبِرْ عَلَى الْحَقِّ فَإِنَّهُ لَمْ يَصْبِرْ أَحَدٌ قَطُّ لِحَقٍّ إِلَّا عَوَّضَهُ اللَّهُ مَا هُوَ خَيْرٌ لَهُ.

(The book) ‘Tanbeeh Al Khatir’ – Ibn Sammal,

‘From Abu Abdullah^-asws, a man from the mountain people has sought his^-asws verdict, so he^‑asws issued it difference to what he liked. Abu Abdullah^-asws saw the abhorrence in him, so he^-asws said: ‘O you! Be patient upon the truth, for no one will be patient upon the truth at all except Allah^-azwj will Compensate him with what is better for him’’.[8]

نهج، نهج البلاغة قَالَ ع‏ لَا يَتْرُكُ النَّاسُ شَيْئاً مِنْ أَمْرِ دِينِهِمْ لِاسْتِصْلَاحِ دُنْيَاهُمْ إِلَّا فَتَحَ اللَّهُ عَلَيْهِمْ مَا هُوَ أَضَرُّ مِنْهُ‏.

(The book) ‘Nahj Al-Balagah’ –

‘He^-asws said: ‘The people will not neglect anything from the matter of their religion in order to better their world except Allah^-azwj will Open upon them what is more harmful than it’’.

وَ قَالَ ع‏ مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ.

And he^-asws (Amir Al-Momineen^-asws) said: ‘One who manifests his cheek to the truth (i.e. turns away from it), is destroyed’’.[9]

وَ قَالَ ع‏ إِنَّ الْحَقَّ ثَقِيلٌ مَرِي‏ءٌ وَ إِنَّ الْبَاطِلَ خَفِيفٌ وَبِي‏ءٌ.

And he^-asws (Amir Al-Momineen^-asws) said: ‘The truth is heavy, bitter, and the falsehood is light, (but it is) a plague (disease)’’.[10]

وَ قَالَ ع‏ إِنَّ أَفْضَلَ النَّاسِ عِنْدَ اللَّهِ مَنْ كَانَ الْعَمَلُ بِالْحَقِّ أَحَبَّ إِلَيْهِ وَ إِنْ نَقَصَهُ وَ كَرَثَهُ مِنَ الْبَاطِلِ وَ إِنْ جَرَّ فَائِدَةً وَ زَادَهُ‏.

And he^-asws (Amir Al-Momineen^-asws) said: ‘The most superior of the people in the Presence of Allah^-azwj is the one to whom working with the truth was more beloved to him and even if it incurred him a loss and hated the falsehood and even if it pulled the benefits and increased it’’.[11]

وَ قَالَ ع‏ أَيُّهَا النَّاسُ لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ أَهْلِهِ فَإِنَّ النَّاسَ اجْتَمَعُوا عَلَى مَائِدَةٍ شِبَعُهَا قَصِيرٌ وَ جُوعُهَا طَوِيلٌ وَ سَاقَ الْكَلَامَ إِلَى قَوْلِهِ‏ ع أَيُّهَا النَّاسُ مَنْ سَلَكَ الطَّرِيقَ الْوَاضِحَ وَرَدَ الْمَاءَ وَ مَنْ خَالَفَ وَقَعَ فِي التِّيهِ‏.

And he^-asws (Amir Al-Momineen^-asws) said: ‘O you people! Do not feel lonely in the path of guidance due to the scarcity of its people, for the people are gathering upon a table meal whose satiation is short-lived and its hunger is lengthy’ – and he^-asws continued the speech up to his^-asws words: O you people! One who travels the clear path (truth) would arrive at the water, and one who opposes would fall into the labyrinth (bewilderment)’’.[12]

صح، صحيفة الرضا عليه السلام لي، الأمالي للصدوق عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَنِ النَّبِيِّ ص قَالَ: أَتْقَى النَّاسِ مَنْ قَالَ الْحَقَّ فِيمَا لَهُ وَ عَلَيْهِ‏.

(The book) ‘Saheefa Al-Reza^-asws’, may the greetings be upon him^-asws, (and) ‘Al Amaali’ of Al Sadouq,

‘From Amir Al-Momineen^-asws, from the Prophet^-saww having said: ‘The most pious of the people is the one who speaks the truth in whatever is for him and against him’’.^[13]

Accept the Truth regardless of the speaker

فقال عثمان: يا أبا الحسن، أما عندك وعند أصحابك هؤلاء حديث في ؟ فقال علي عليه السلام: بلى، سمعت رسول الله يلعنك مرتين ثم لم يستغفر الله لك بعد ما لعنك. فغضب عثمان ثم قال: ما لي وما لك ولا تدعني على حال، عهد النبي ولا بعده. فقال علي عليه السلام: نعم، فأرغم الله أنفك. فقال عثمان: فو الله لقد سمعت من رسول الله صلى الله عليه وآله يقول: (إن الزبير يقتل مرتدا عن الأسلام) قال سلمان: فقال علي عليه السلام لي – فيما بيني وبينه -: صدق عثمان، وذلك أنه يبايعني بعد قتل عثمان وينكث بيعتي فيقتل مرتدا.

Usman said, ‘O Abu Al-Hassan^-asws, but is there with you^-asws and with these companions of yours^-asws a Hadith regarding myself?’ Ali^-asws said: ‘Yes, I^-asws heard the Messenger of Allah^-saww curse you twice, then did not seek Forgiveness from Allah^-azwj for you after having cursed you’. Usman got angry, then said, ‘What is it to me and what is it to you^-asws that you^-asws do not leave me to myself, neither in the era of the Prophet^-saww, nor after him^-saww.

Ali^-asws said: ‘Yes, may Allah^-azwj Grind your nose’ (Humiliate you). Usman said, ‘By Allah^-azwj, I have heard from the Messenger of Allah^-saww, he^-saww said that: ‘Al-Zubeyr will be killed as an apostate from Islam’. Salman^-ar reports, ‘Ali^-asws said to me^-ar – just between me^-ar and him^-asws – Usman spoke the truth, and that he will pay allegiance to me^-asws after the killing of Usman, and will break the allegiance and will be killed as an apostate.[14]

فعثمان على ما كان عليه خير منهما. ولقد قال منذ أيام قولا رققت له وأعجبتني مقالته. بينما أنا قاعد عنده في بيته إذ أتته عائشة وحفصة تطلبان ميراثهما من ضياع رسول الله صلى الله عليه وآله وأمواله التي بيده، فقال: (لا والله ولا كرامة لكما ولا نعمت عنه ولكن أجيز شهادتكما على أنفسكما. فإنكما شهدتما عند أبويكما أنكما سمعتما من رسول الله صلى الله عليه وآله يقول: (النبي لا يورث، ما ترك فهو صدقة). ثم لقنتما أعرابيا جلفا يبول على عقبيه ويتطهر ببوله (مالك بن أوس بن الحدثان) فشهد معكما، ولم يكن في أصحاب رسول الله صلى الله عليه وآله من المهاجرين ولا من الأنصار أحد شهد بذلك غيركما وغير عرابي.

Ali Amir ul-Momineen^-asws ratified a comment of Usman

As for Usman, he was better than the two of them. He said some words, days ago, that I^-asws sympathised with and his speech pleased me^-asws. I^-asws was seated in his presence at his house when Aisha and Hafsa came over seeking their inheritance from the loss of the Messenger of Allah^-saww, and their wealth which was in his hands. He said, ‘No, by Allah^-azwj, there is no honour for the two of you, nor any enjoyment from it, but I have been permitted by the very testimonies that you two bore against yourselves. The two of you bore testified to your own two fathers that you two had heard the Messenger of Allah^-saww saying: ‘The Prophet^-saww does not bequeath, whatsoever that he^-saww leaves behind is charity’. Then the two of you teamed-up an uncouth Bedouin who was urinating like an animal and cleaning himself with his own urine (Malik Bin Aws Bin Al-Hadsaan), so he testified with the two of you. And there was none among the companions of the Messenger of Allah^-saww neither from the Emigrants nor from the Helpers who testified to that apart from the two of you and that Bedouin.

أما والله، ما أشك أنه قد كذب على رسول الله صلى الله عليه وآله وكذبتما عليه معه. ولكني أجيز شهادتكما على أنفسكما فاذهبا فلا حق لكما. فانصرفتا من عنده تلعنانه وتشتمانه. فقال: ارجعا، أليس قد شهدتما بذلك عند أبي بكر؟ قالتا: نعم. قال: فإن شهدتما بحق فلا حق لكما، وإن كنتما شهدتما بباطل فعليكما وعلى من أجاز شهادتكما على أهل هذا البيت لعنة الله والملائكة والناس أجمعين.

But, by Allah^-azwj, there is no doubt that he lied against the Messenger of Allah^-saww, and the two of you lied with him. But for me, I am permitted by the very testimonies of the two of you against your own selves, so go away, for there is no right for the two of you. So, the two of them left from his presence cursing and insulting him.

So he said, ‘Come back, did not the two of you testify that in the presence of Abu Bakr?’ They said, ‘Yes’. He said, ‘So if the two of you have testified by the truth, there is no right now for the two of you, and if the two of you have testified falsely, then upon the two of you, and the one who permitted your testimonies, are the Curses of Allah^-azwj and His^-azwj Angels, and all of the people’.

قال عليه السلام: ثم نظر إلي فتبسم ثم قال: يا أبا الحسن، أشفيتك منهما؟ قلت: نعم، والله وأبلغت وقلت حقا، فلا يرغم الله إلا آنافهما. فرققت لعثمان وعلمت أنه إنما أراد بذلك رضاي وأنه أقرب منهما رحما وأكف عنا منهما، ح وإن كان لا عذر له ولا حجة بتأميره علينا وادعائه حقنا.

He^-asws said: ‘Then he (Usman) looked at me^-asws, smiled, then said, ‘O Abu Al-Hassan^-asws, was I just with two of them?’ I^-asws said, ‘Yes, by Allah^-azwj, you have conveyed and spoken the truth. Allah^-azwj will not but humiliate the two of them’. I^-asws sympathised with Usman (for him being accused there), and I^-asws knew that he (Usman) only intended to please me^-asws by that, but he was similar to the two of them (Abu Bakr and Umar) in unjust, and held back from us^-asws (our rights) more than the two of them, and it was not an excuse for him, nor an argument that he could construct against us^‑asws and his claim over our^-asws rights’. [15]

The Truthful:

الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ الْخَزَّازِ عَنْ جَدِّهِ الرَّبِيعِ بْنِ سَعْدٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا رَبِيعُ إِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكْتُبَهُ اللَّهُ صِدِّيقاً.

(The book) ‘Al Kafi’ – from Abu Ali Al-Ashary, from Muhammad Bin Salim, from Ahmad Bin Al-Nazar Al-Khazzaz, from his grandfather Al-Rabie Bin Sa’ad who said,

‘Abu Ja’far^-asws said to me: ‘O Rabie! Let the man be truthful until Allah^-azwj Writes him as being a truthful’’.^[16]

الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ الْعَبْدَ لَيَصْدُقُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الصَّادِقِينَ وَ يَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الْكَاذِبِينَ فَإِذَا صَدَقَ قَالَ اللَّهُ عَزَّ وَ جَلَّ صَدَقَ وَ بَرَّ وَ إِذَا كَذَبَ قَالَ اللَّهُ عَزَّ وَ جَلَّ كَذَبَ وَ فَجَرَ.

(The book) ‘Al-Kafi’ – from the number, from Ahmad Bin Muhammad, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘The servant speaks the truth until he is Written in the Presence of Allah^-azwj as being from the truthful, and he lies until he is Written in the Presence of Allah^-azwj as being from the liars. When he speaks the truth, Allah^-azwj Mighty and Majestic Says: “He speaks the truth as is righteous!” And when he lies, Allah^-azwj Mighty and Majestic Says: “He is lying as is being immoral!”’^[17]

الكافي عَنِ الْعِدَّةِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُونُوا دُعَاةً لِلنَّاسِ بِالْخَيْرِ بِغَيْرِ أَلْسِنَتِكُمْ لِيَرَوْا مِنْكُمُ الِاجْتِهَادَ وَ الصِّدْقَ وَ الْوَرَعَ‏.

(The book) ‘Al-Kafi’ – from the number, from Ibn Mahboub, from Al-A’ala Bin Razeyn, from Ibn Abu Yafour,

‘From Abu Abdullah^-asws having said: ‘Be inviting to the people with the goodness without (using) your tongues for them to be seeing from you the struggle (opinion/biasness), but the truthfulness, and the devoutness’’.^[18]

Truthfulness is from the treats of a Momin

الخصال أَبِي عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ حُمَيْدٍ عَنِ الثُّمَالِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ‏ فَاطِمَةَ بِنْتِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ‏.

(The book) ‘Al Khisaal’ – My father, from Muhammad Bin Ahmad Bin Ali Bin Al Salt, from Al Barqy, from Al-Hassan Bin Ail Bin Fazzal, from Ibn Humeyd, from Al Sumali, from Abdullah Bin Al-Hassan,

‘From his mother (Syeda) Fatima daughter of Al-Husayn^-asws Bin Ali^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘Three characteristics, one who has these in him, perfects the characteristics of Eman – the one who, when he is pleased, his pleasure does not enter him into a sin nor any falsehood, and when he is angered, the anger does not exit him from the truth, and when he has power, he does not demand what isn’t for him’’.^[19]

عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق أَبِي عَنْ أَحْمَدَ بْنِ عَلِيٍّ التَّفْلِيسِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: لَا تَنْظُرُوا إِلَى كَثْرَةِ صَلَاتِهِمْ وَ صَوْمِهِمْ وَ كَثْرَةِ الْحَجِّ وَ الْمَعْرُوفِ وَ طَنْطَنَتِهِمْ بِاللَّيْلِ وَ لَكِنِ انْظُرُوا إِلَى صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ.

(The books) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws, (and) ‘Al Amaali’ of Al Sadouq – My father, from Ahma Bin Ali Al Tafleesi, from Ahmad Bin Muhmmda Al Hamdany,

‘From Abu Ja’far^-asws the 2^nd, from his^-asws forefathers^-asws, from the Prophet^-saww having said: ‘Do not be looking that the abundance of their Salats and their fasts, and abundance of Performing the Hajj, and the acts of kindness, and their humming at night, but be looking at the truthfulness of the narration, and fulfilment of the entrustment’’.^[20]

ثواب الأعمال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ الْعَبْدَ إِذَا صَدَقَ كَانَ أَوَّلَ مَنْ يُصَدِّقُهُ اللَّهُ وَ نَفْسُهُ تَعْلَمُ أَنَّهُ صَادِقٌ وَ إِذَا كَذَبَ كَانَ أَوَّلَ مَنْ يُكَذِّبُهُ اللَّهُ وَ نَفْسُهُ تَعْلَمُ أَنَّهُ كَاذِبٌ‏.

(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Al Yaqteeny, from Usman Bin Isa, from Abdullah Bin Ajlan who said,

‘I heard Abu Abdullah^-asws saying: ‘The servant, when he is truthful, the first one to Ratify him would be Allah^-azwj, and his soul would know that he is truthful; and when he lies, the first one to Belie him would be Allah^-azwj, and his soul would know that he is lying!’’^[21]

الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا أَنْفَقَ مُؤْمِنٌ نَفَقَةً هِيَ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ قَوْلِ الْحَقِّ فِي الرِّضَا وَ الْغَضَبِ‏.

(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Haroun, from Ibn Sadaqa,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘A Momin does not spend any expenditure which is more Beloved to Allah^-azwj Mighty and Majestic than the word of truth, during the pleasure and the anger’’.^[22]

الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ الْمُؤْمِنُ الَّذِي إِذَا قَدَرَ لَمْ تُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي وَ إِلَى مَا لَيْسَ لَهُ بِحَقٍ‏.

(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Abu Ubeyda Al Haza’a,

‘From Abu Ja’far^-asws having said: ‘But rather, the Momin is the one, when he is pleased, his pleasure does not enter him into a sin nor (into) a falsehood, and when he is annoyed, his annoyance does not exit him from the word of truth; and the Momin is the one when he is powerful, his power does not exit him to the transgression and to what isn’t for him by right’’.^[23]

[1] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 421

[2] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 66 H 13

[3] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 9

[4] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 5

[5] Bihar Al-Anwaar V 71 – The book of relationships – Ch 48 H 33

[6] تفسير القمّي 1: 196

[7] Al-Kafi, Vol. 8, H. 14455

[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 5

[9] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 6

[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 7

[11] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 8

[12] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 9

[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 56 H 15

[14] Kitab Sulaym Ibn Qais Al-Hilali, H. 4

[15] Sulaym Ibn Qais Hilali, Hadith 14

[16] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 8 a

[17] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 8 b

[18] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 8 c

[19] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 4

[20] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 13

[21] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 17

[22] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 2

[23] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 3