The Sin of Killing a Soul

Summary:

The love of the world has made us insensitive to human suffering and killing, which is regularly reported around the world.  The media is either mute or provides false justifications stemming from the powerful, leaving people perplexed, and indifferent to console or assist the less privileged ones. The poor and vulnerable have nowhere to go, unable to take a sigh of relief against the aggressors who shamelessly kill and suffocate them.

These days, the international community is either irresponsible or their support barely amounts to sympathy.  No one has an answer to stopping greed and tyranny, but the sincere and caring ones hope and pray to Almighty God to correct human affairs by sending the awaited Saviour, the 12^th Imam^-ajfj.  The difficulties and hardships of the present situation have also been prophesised by the Holy Prophet Mohammed^-saww as well as by his^-saww successors^-asws – the 12 Imams^-asws before the prevalence of the religion of Allah^-azwj.

Under these conditions, what should a believer do? A believer cannot correct the affairs of others, if he were ever to get involved in fixing the spoilt matters, that will only eradicate his insight and the light of faith. However, as per Ahadith, he needs to stay away from being part of injustices, and seek nearness to Allah^-azwj by offering unwavering devoutness to the religion of Allah^-azwj, by learning and adhering to the traditions of the Divine Authorities^-asws.  The light of his Eman (faith) may radiate to those whom Allah^-azwj likes to Guide and Provide love and respect within, in the form of spiritually connected companions, in the service of the 12^th Imam^-ajfj.

Allah^-azwj Condemns the Killing of a Soul:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا مِنْ نَفْسٍ تُقْتَلُ بَرَّةٍ وَ لَا فَاجِرَةٍ إِلَّا وَ هِيَ تُحْشَرُ يَوْمَ الْقِيَامَةِ مُتَعَلِّقَةً بِقَاتِلِهِ بِيَدِهِ الْيُمْنَى وَ رَأْسُهُ بِيَدِهِ الْيُسْرَى وَ أَوْدَاجُهُ تَشْخُبُ دَماً يَقُولُ يَا رَبِّ سَلْ هَذَا فِيمَ قَتَلَنِي فَإِنْ كَانَ قَتَلَهُ فِي طَاعَةِ اللَّهِ أُثِيبَ الْقَاتِلُ الْجَنَّةَ وَ أُذْهِبَ بِالْمَقْتُولِ إِلَى النَّارِ وَ إِنْ قَالَ فِي طَاعَةِ فُلَانٍ قِيلَ لَهُ اقْتُلْهُ كَمَا قَتَلَكَ ثُمَّ يَفْعَلُ اللَّهُ عَزَّ وَ جَلَّ فِيهِمَا بَعْدُ مَشِيئَةً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud,

Abu Ja’far^-asws has said: ‘There is none from the killed soul, righteous or immoral, except that it would be Resurrected on the Day of Judgement holding on to his murderer by right hand, and his (own severed) head in his left hand and his veins streaming blood. He would be saying, ‘O Lord^-azwj! Ask this one, why did he kill me?’ So if it was such that his killing was in obedience of Allah^-azwj, they would bring the killer to the Paradise and go with the killed one to the Fire; but if it were in obedience to so and so (other than Allah^-azwj), it would be said to him, ‘Kill him just as he had killed you.’ Then Allah^-azwj Mighty and Majestic would Deal with the two of them afterwards as He^-azwj Wishes to.’^[1]

Civilians must never be attacked:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ ۚ وَلَا تَقْتُلُوا أَنْفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا {29} وَمَنْ يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا {30}

O you who believe! Do not devour your property among yourselves by the falsehood except if you happen to trade by an agreement from you; and do not kill your selves; Allah was always Merciful with you all [4:29] And the one who does that aggressively and unjustly, We will soon Cast him into Fire; and that would always be easy upon Allah [4:30]

العياشي: عن أسباط بن سالم، قال: كنت عن أبي عبد الله (عليه السلام) فجاءه رجل، فقال له: أخبرني عن قول الله: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ؟ قال: «عنى بذلك القمار، و أما قوله: وَ لا تَقْتُلُوا أَنْفُسَكُمْ، عنى بذلك الرجل من المسلمين يشد على المشركين وحده، يجي‏ء في منازلهم فيقتل، فنهاهم الله عن ذلك

Al-Ayyashi, from Asbaat Bin Saalim who said,

‘I was with Abu Abdullah^-asws when a man came up and said to him^-asws, ‘Inform me about the Words of Allah^-azwj O you who believe! Do not devour your property among yourselves by the falsehood [4:29]?’ He^-asws said: ‘Allah^-azwj Means by that, the gambling. And as for His^-azwj Words and do not kill yourselves, it Means by that the man from the Muslims who is strong over the Polytheists on his own, so he goes to their houses and kills. Thus, Allah^-azwj has Forbidden from that.’^[2]

عن محمد بن علي، عن أبي عبد الله (عليه السلام)، في قوله تعالى: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ. قال: «نهى عن القمار، و كانت قريش تقامر الرجل بأهله و ماله، فنهاهم الله عن ذلك

From Muhammad Bin Ali,

From Abu Abdullah^-asws regarding the Words of the High: O you who believe! Do not devour your property among yourselves by the falsehood [4:29].’ He^-asws said: ‘Forbidden from the gambling, and the Quraysh used to gamble with the man with his family members and his wealth, so Allah^-azwj has Forbidden from that.’

و قرأ قوله تعالى: وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً. قال: «كان المسلمون يدخلون على عدوهم في المغارات، فيتمكن منهم عدوهم فيقتلهم كيف شاء، فنهاهم الله أن يدخلوا عليهم في المغارات

And I recited the Words of the High: and do not kill yourselves; Allah was always Merciful with you all [4:29]. He^-asws said: ‘The Muslims used to enter upon their enemies in the caves, and whoever was able to from among them so he would be killing them howsoever he so desired to. So, Allah^-azwj Forbid them from entering upon them in the caves.’’^[3]

ابن بابويه في (الفقيه): قال الصادق (عليه السلام): «من قتل نفسه متعمدا فهو في نار جهنم خالدا فيها، قال الله تعالى: وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً وَ مَنْ يَفْعَلْ ذلِكَ عُدْواناً وَ ظُلْماً فَسَوْفَ نُصْلِيهِ ناراً وَ كانَ ذلِكَ عَلَى اللَّهِ يَسِيراً

Ibn Babuwayh in Al Faqeeh said,

(Imam) Al-Sadiq^-asws said: ‘The one who kills a person intentionally so he would be in the Fire of Hell to abide therein eternally. Allah^-azwj the High Says and do not kill yourselves; Allah was always Merciful with you all [4:29] And the one who does that aggressively and unjustly, We will soon Cast him into Fire; and that would always be easy upon Allah [4:30].’^[4]

علي بن إبراهيم، قال: كان الرجل إذا خرج مع رسول الله (صلى الله عليه و آله) في الغزو يحمل على العدو و حده من غير أن يأمره رسول الله (صلى الله عليه و آله)، فنهى الله أن يقتل نفسه من غير أمر رسول الله (صلى الله عليه و آله)

Ali Bin Ibrahim,

‘It was so that the man, when he went out along with Rasool-Allah^-saww during a military expedition, would attack upon the enemy alone from without Rasool-Allah^-saww having ordered him. Allah^-azwj Forbade killing a soul without the orders of Rasool-Allah^-saww.’^[5]

Killing a Soul is from the Major Sins:

تفسير القمي‏ إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ‏ قَالَ هِيَ سَبْعَةٌ الْكُفْرُ وَ قَتْلُ النَّفْسِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ مَالِ الْيَتِيمِ وَ أَكْلُ الرِّبَا وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ كُلُّ مَا وَعَدَ اللَّهُ فِي الْقُرْآنِ عَلَيْهِ النَّارَ مِنَ الْكَبَائِرِ

Tafseer Al Qummi –

‘If you shun the major sins which you are Forbidden from, [4:31]’ – Imam^-asws said, ‘These are seven – The Kufr, and killing the soul, and disobeying the parents, and consuming wealth of the orphan, and consuming the interest, and fleeing from the (battle) march, and the Arabism after the emigration, and all the major sins upon what Allah^-azwj has Promised the Fire in the Quran.’’^[6]

علل الشرائع بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَتْلُ النَّفْسِ مِنَ الْكَبَائِرِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ وَ مَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فِيها وَ غَضِبَ اللَّهُ عَلَيْهِ وَ لَعَنَهُ وَ أَعَدَّ لَهُ عَذاباً عَظِيماً

(The book) ‘Ilal Al Sharaie’ – by the previous chain,

‘From Abu Abdullah^-asws having said: ‘Killing the soul is from the major sins because Allah^-azwj Mighty and Majestic Says: And whoever kills a Momin intentionally, his Recompense is Hell, being eternally in it, and Allah would be Wrathful upon him and Curse him, and would Prepare for him a grievous Punishment [4:93].’’^[7]

Saving a Soul is from the religion of Allah^-azwj

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ مُصَادِفٍ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَيْنَ مَكَّةَ وَ الْمَدِينَةِ فَمَرَرْنَا عَلَى رَجُلٍ فِي أَصْلِ شَجَرَةٍ وَ قَدْ أَلْقَى بِنَفْسِهِ فَقَالَ مِلْ بِنَا إِلَى هَذَا الرَّجُلِ فَإِنِّي أَخَافُ أَنْ يَكُونَ قَدْ أَصَابَهُ عَطَشٌ فَمِلْنَا فَإِذَا رَجُلٌ مِنَ الْفَرَاسِينَ طَوِيلُ الشَّعْرِ فَسَأَلَهُ أَ عَطْشَانُ أَنْتَ فَقَالَ نَعَمْ فَقَالَ لِي انْزِلْ يَا مُصَادِفُ فَاسْقِهِ فَنَزَلْتُ وَ سَقَيْتُهُ ثُمَّ رَكِبْتُ وَ سِرْنَا فَقُلْتُ هَذَا نَصْرَانِيٌّ فَتَتَصَدَّقُ عَلَى نَصْرَانِيٍّ فَقَالَ نَعَمْ إِذَا كَانُوا فِي مِثْلِ هَذَا الْحَالِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazim, from Mosadif who said,

‘I was with Abu Abdullah between Makkah and Al-Medina, so we passed by a man at the base of a tree, and he had thrown himself (fainted). (The) Imam^-asws said: ‘Let us go to this man, for I^-asws fear that he happens to have been hit by thirst. We went and there was a man from Al-Faraseen with long hair. (The) Imam^-asws asked him: ‘Are you thirsty?’ He said, ‘Yes.’ (The) Imam^-asws said to me: ‘Descend, O Musadif, and quench him.’ I descended and quenched him, then rode, and we went. At that, I asked (from the Imam^-asws), ‘This is a Christian man. Do you^-asws give charity to a Christian?’ The Imam^-asws said: ‘Yes, when they are upon a state like this.’^[8]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ دَخَلْتُ أَنَا وَ حُمْرَانُ أَوْ أَنَا وَ بُكَيْرٌ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا نَمُدُّ الْمِطْمَارَ قَالَ وَ مَا الْمِطْمَارُ قُلْتُ التُّرُّ فَمَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ تَوَلَّيْنَاهُ وَ مَنْ خَالَفَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ بَرِئْنَا مِنْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Zurara who said,

‘I and Humran,’ or ‘I and Bukeyr went over to Abu Ja’far^-asws. I said to him, ‘We are extending the plumb-line (a measuring device).’ He^-asws said: ‘And what is the plumb-line?’ I said, ‘A measuring criteria. So, the one who is concordant with us from the Alawites or others, we befriend him, and the one who opposes us from the Alawites or others, we disavow from him.’

فَقَالَ لِي يَا زُرَارَةُ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ فَأَيْنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا أَيْنَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صَالِحاً وَ آخَرَ سَيِّئاً أَيْنَ أَصْحَابُ الْأَعْرَافِ أَيْنَ الْمُؤَلَّفَةُ قُلُوبُهُمْ

‘(The) Imam^-asws said to me: ‘O Zurara! The Words of Allah^-azwj are Truer than your words. So where are those from whom Allah^-azwj Mighty and Majestic Spoke of: Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape) [4:98]? Where are the hopeful ones to the Command of Allah^-azwj, those (who) have mingled a good deed and an evil one [9:102]? Where are the people of Al-Araf [7:48]? Where are those whose hearts are made to incline (to Truth) [9:60]?’’

وَ زَادَ حَمَّادٌ فِي الْحَدِيثِ قَالَ فَارْتَفَعَ صَوْتُ أَبِي جَعْفَرٍ ( عليه السلام ) وَ صَوْتِي حَتَّى كَانَ يَسْمَعُهُ مَنْ عَلَى بَابِ الدَّارِ

And there is an increase in the Hadeeth from Hammad having said, ‘So the voice of Abu Ja’far^-asws and my voice was raised to the extent that it was heard from the doorway of the house.’

وَ زَادَ فِيهِ جَمِيلٌ عَنْ زُرَارَةَ فَلَمَّا كَثُرَ الْكَلَامُ بَيْنِي وَ بَيْنَهُ قَالَ لِي يَا زُرَارَةُ حَقّاً عَلَى اللَّهِ أَنْ لَا يُدْخِلَ الضُّلَّالَ الْجَنَّةَ

And there was an increase by Jameel, from Zurara having said, ‘So when the speech became a lot between him^-asws and him, he^-asws said to me: ‘O Zurara! It is a right upon Allah^-azwj that He^-azwj does not Enter the straying one into the Paradise.’^[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْطَى التَّائِبِينَ ثَلَاثَ خِصَالٍ لَوْ أَعْطَى خَصْلَةً مِنْهَا جَمِيعَ أَهْلِ السَّمَاوَاتِ وَ الْأَرْضِ لَنَجَوْا بِهَا قَوْلُهُ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ فَمَنْ أَحَبَّهُ اللَّهُ لَمْ يُعَذِّبْهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, raising it, said,

‘Allah^-azwj Mighty and Majestic Gave three characteristics to the repenting ones. Had He^-azwj Given one characteristic from it to the inhabitants of the skies and the earth, they would have attained salvation by it. The Words of the Mighty and Majestic surely Allah Loves the repentant, and He Loves those who purify themselves [2:222]. So, the one whom Allah^-azwj Loves, would not Punish him.

وَ قَوْلُهُ الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ… وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنا وَسِعْتَ كُلَّ شَيْ‏ءٍ رَحْمَةً وَ عِلْماً فَاغْفِرْ لِلَّذِينَ تابُوا وَ اتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذابَ الْجَحِيمِ رَبَّنا وَ أَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ وَ قِهِمُ السَّيِّئاتِ وَ مَنْ تَقِ السَّيِّئاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

‘And His^-azwj Words Those who are bearing the Throne and those around it Glorify the Praise of their Lord and believe in Him and ask Forgiveness for those who believe: Our Lord Extends all things in Mercy and Knowledge, therefore grant Forgiveness to those who repent and follow Your Way, and save them from the Punishment of the Blazing Fire [40:7]: Our Lord! And Make them enter the Gardens of Eden which You have Promised to them and those who do good of their fathers and their wives and their offspring, surely You are the Mighty, the Wise [40:8]. And Save them from evil deeds, and whom You are Saving from evil deeds on this Day, indeed You have Mercy on him, and that is the mighty achievement [40:9].

وَ قَوْلُهُ عَزَّ وَ جَلَّ وَ الَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلهاً آخَرَ وَ لا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً

‘And they who do not call upon another god with Allah and do not slay the soul, which Allah has Forbidden except with the right, nor are they adulterous, and the one who does that would be in sin[25:68]  The Punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein eternally in disgrace[25:69]  Except for the one who repents and believes and does righteous deeds; so these are they for whom Allah would Exchange their evil deeds to good ones; and Allah is ever Forgiving, Merciful [25:70].’^[10]

A Soul can be rescued until the very last breath:

Allah^-azwj has Given respite, until the end of life, to a soul to seek guidance and forgiveness:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ خَرَجْنَا إِلَى مَكَّةَ وَ مَعَنَا شَيْخٌ مُتَأَلِّهٌ مُتَعَبِّدٌ لَا يَعْرِفُ هَذَا الْأَمْرَ يُتِمُّ الصَّلَاةَ فِي الطَّرِيقِ وَ مَعَهُ ابْنُ أَخٍ لَهُ مُسْلِمٌ فَمَرِضَ الشَّيْخُ فَقُلْتُ لِابْنِ أَخِيهِ لَوْ عَرَضْتَ هَذَا الْأَمْرَ عَلَى عَمِّكَ لَعَلَّ اللَّهَ أَنْ يُخَلِّصَهُ فَقَالَ كُلُّهُمْ دَعُوا الشَّيْخَ حَتَّى يَمُوتَ عَلَى حَالِهِ فَإِنَّهُ حَسَنُ الْهَيْئَةِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Muawiya Bin Wahab who said, ‘Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin sinan, from Muawiya Bin Wahab who said,

‘We went out to Makkah and with us was an old man, a devout worshipper, not recognising this matter (Al-Wilayah). He completed the Salāt on the road and with him was a son of a brother of his, a Muslim. The old man fell ill, so I said to the son of his brother, ‘If you were to present this matter (Al-Wilayah) upon your uncle, perhaps Allah^-azwj would Rescue him.’ But all of them said, ‘leave the old man until he dies upon his state, for he is in a good condition.’

فَلَمْ يَصْبِرْ ابْنُ أَخِيهِ حَتَّى قَالَ لَهُ يَا عَمِّ إِنَّ النَّاسَ ارْتَدُّوا بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَّا نَفَراً يَسِيراً وَ كَانَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) مِنَ الطَّاعَةِ مَا كَانَ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ بَعْدَ رَسُولِ اللَّهِ الْحَقُّ وَ الطَّاعَةُ لَهُ قَالَ فَتَنَفَّسَ الشَّيْخُ وَ شَهَقَ وَ قَالَ أَنَا عَلَى هَذَا وَ خَرَجَتْ نَفْسُهُ

‘But the son of his brother was not patient until he said to him, ‘O uncle! The people turned apostate after Rasool Allah^-saww except for a small number, and there is obedience for Ali^-asws Bin Abu Talib^-asws what was for Rasool-Allah^-saww; and it was so that after Rasool-Allah^-saww, the truth and the obedience was for him^-asws.’’ He (the narrator) said, ‘So the old man sighed and sobbed, and said, ‘I am upon this.’ and his soul exited.

فَدَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَعَرَضَ عَلِيُّ بْنُ السَّرِيِّ هَذَا الْكَلَامَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ هُوَ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ قَالَ لَهُ عَلِيُّ بْنُ السَّرِيِّ إِنَّهُ لَمْ يَعْرِفْ شَيْئاً مِنْ هَذَا غَيْرَ سَاعَتِهِ تِلْكَ قَالَ فَتُرِيدُونَ مِنْهُ مَا ذَا قَدْ دَخَلَ وَ اللَّهِ الْجَنَّةَ

‘When we went over to Abu Abdullah^-asws and Ali Bin Al-Sariy presented this speech to Abu Abdullah^-asws, so he^-asws said: ‘He is a man from the inhabitants of Paradise.’ Ali Bin Al-Sariy said to him^-asws, ‘He did not recognise anything from this apart from that time of his.’ He^-asws said: ‘So what is that which you are wanting from him. By Allah^-azwj, he has entered the Paradise.’’^[11]

Staying away from the people of corruption and the unjust system:

علل الشرائع فِي عِلَلِ مُحَمَّدِ بْنِ سِنَانٍ‏ أَنَّ الرِّضَا ع كَتَبَ إِلَيْهِ فِيمَا كَتَبَ عَنْ جَوَابِ مَسَائِلِهِ حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ الْفِرَارَ مِنَ الزَّحْفِ لِمَا فِيهِ مِنَ الْوَهْنِ فِي الدِّينِ وَ الِاسْتِخْفَافِ بِالرُّسُلِ وَ الْأَئِمَّةِ الْعَادِلَةِ وَ تَرْكِ نُصْرَتِهِمْ عَلَى الْأَعْدَاءِ وَ الْعُقُوبَةِ لَهُمْ عَلَى إِنْكَارِ مَا دُعُوا إِلَيْهِ مِنَ الْإِقْرَارِ بِالرُّبُوبِيَّةِ وَ إِظْهَارِ الْعَدْلِ وَ تَرْكِ الْجَوْرِ وَ إِمَاتَةِ الْفَسَادِ

(The book) ‘Ilal Al Sharaie.’ in ‘Ilal’ of Muhammad Bin Sinan,

Imam Al-Reza^-asws wrote to him regarding what he had written, in answer to his question: ‘Allah^-azwj Mighty and Majestic has Prohibited the fleeing from the battle march due to what is in it from the weakness in the religion, and taking lightly with the Rasools^-as and the just Imams^-asws, and neglect of helping them^-asws against the enemies, and the Punishment for them upon the denial of what they^-asws are calling to of the acknowledgment with the Lordship, and neglecting the tyranny and killing the corruption.

وَ لِمَا فِي ذَلِكَ مِنْ جُرْأَةِ الْعَدُوِّ عَلَى الْمُسْلِمِينَ وَ مَا يَكُونُ فِي ذَلِكَ مِنَ السَّبْيِ وَ الْقَتْلِ وَ إِبْطَالِ دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ غَيْرِهِ مِنَ الْفَسَادِ

‘And due to what is in that from the audacity of the enemy against the Muslims, and what would happen during that from the captives, and the killing, and invalidation of the religion of Allah^-azwj Mighty and Majestic, and other such from the corruption.

وَ حَرَّمَ التَّعَرُّبَ بَعْدَ الْهِجْرَةِ لِلرُّجُوعِ عَنِ الدِّينِ وَ تَرْكِ الْمُوَازَرَةِ لِلْأَنْبِيَاءِ وَ الْحُجَجِ ع وَ مَا فِي ذَلِكَ مِنَ الْفَسَادِ وَ إِبْطَالِ حَقِّ كُلِّ ذِي حَقٍّ لَا لِعِلَّةِ سُكْنَى الْبَدْوِ

‘And He^-azwj has Prohibited the Arabism after the emigration for the retraction from the religion, and neglecting the visitations to the Prophets^-as and the Divine Authorities, and what is in that from the corruption and invalidation of the right of everyone with a right, not for the reason of the Bedouin habitations.

وَ لِذَلِكَ لَوْ عَرَفَ الرَّجُلُ الدِّينَ كَامِلًا لَمْ يَجُزْ لَهُ مُسَاكَنَةُ أَهْلِ الْجَهْلِ لِلْخَوْفِ عَلَيْهِ لِأَنَّهُ لَا يُؤْمَنُ أَنْ يَقَعَ مِنْهُ تَرْكُ الْعِلْمِ وَ الدُّخُولُ مَعَ أَهْلِ الْجَهْلِ وَ التَّمَادِي فِي ذَلِكَ‏

‘And for that (reason), if the man were to recognise the religion perfectly it is not allowed for him to be dwelling with people of ignorance due to the fear upon him, because he will not be safe from him falling into neglect of the knowledge and entering with the people of ignorance and exceeding in that.’^[12]

The Mischievous ones

الطبرسي: روي عن أبي جعفر (عليه السلام): «المسرفون هم الذين يستحلون المحارم، و يسفكون الدماء

Al Tabarsy – It has been reported

(It has been narrated) from Abu Ja’far^-asws having said: ‘The mischievous ones – they are the ones who Permit the Prohibited, and shed the blood.’^[13]

How to combat the love of the world and siding with the Ruler?

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 Al-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, thus 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).[14]

Those who fight for the Ruler:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَلِيِّ بْنِ‏ سَعِيدٍ عَنْ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي هَؤُلَاءِ الَّذِينَ يُقْتَلُونَ فِي هَذِهِ الثُّغُورِ قَالَ فَقَالَ الْوَيْلُ يَتَعَجَّلُونَ قَتْلَةً فِي الدُّنْيَا وَ قَتْلَةً فِي الْآخِرَةِ وَ اللَّهِ‏ مَا الشَّهِيدُ إِلَّا شِيعَتُنَا وَ لَوْ مَاتُوا عَلَى‏ فُرُشِهِمْ‏

Muhammad Ibn Ahmad Ibn Yahya, from Ibrahim Ibn Hashim, from Ali Ibn Saeed, from Wasil, from Abdullah Ibn Sinan, who said:

‘I said to Abu Abdullah^-asws: ‘May I be sacrificed for you^-asws, what do you say about those who are killed in these borders?’ He^-asws said: ‘Woe! They hasten to be killed in this world and to be killed in the Hereafter. By Allah^-azwj, the martyr is none but our^-asws Shiites, even if they die in their beds.’’[15]

The Imam^-asws has Forbidden Acting on one’s wisdom

رجال الكشي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحَسَنِ بْنِ خُرَّزَادَ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ عَمَّارٍ السِّجِسْتَانِيِّ قَالَ: زَامَلْتُ أَبَا بُجَيْرٍ عَبْدَ اللَّهِ بْنَ النَّجَاشِيِّ مِنْ سِجِسْتَانَ إِلَى مَكَّةَ وَ كَانَ يَرَى رَأْيَ الزَّيْدِيَّةِ فَلَمَّا صِرْنَا إِلَى الْمَدِينَةِ مَضَيْتُ أَنَا إِلَى أَبِي عَبْدِ اللَّهِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ وَ مَضَى هُوَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ

(The book) ‘Al Rijaal’ of Al Kashi – from Muhammad Bin Al-Hassan, from Al-Hassan Bin Khurzad, from Musa Bin Al Qasim, from Ibrahim Bin Abu Al Balad, from Ammar Al Sijistany who said,

‘I was a co-traveller with Abu Jubeyr Abdullah Bin Al-Najashy, from Sijistan to Makkah, and he was viewing the view of Zaydiites. When we came to Al-Medina, I went to Abu Abdullah^-asws, may the Salawaat and the greeting be upon him^-asws, and he went to Abdullah Bin Al-Hassan (Al-Basri).

فَلَمَّا انْصَرَفَ رَأَيْتُهُ مُنْكَسِراً يَتَقَلَّبُ عَلَى فِرَاشِهِ وَ يَتَأَوَّهُ قُلْتُ مَا لَكَ أَبَا بُجَيْرٍ فَقَالَ اسْتَأْذِنْ لِي عَلَى صَاحِبِكَ إِذَا أَصْبَحْتَ إِنْ شَاءَ اللَّهُ

‘When I returned, I saw him broken, tossing and turning upon his bed, and groaning. I said, ‘What is the matter with you, Abu Jubeyr?’ He said, ‘Seek permission for me to see your Master^-asws, when it is morning, if Allah^-azwj so Desires!’

فَلَمَّا أَصْبَحْنَا دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع قُلْتُ هَذَا عَبْدُ اللَّهِ النَّجَاشِيُّ سَأَلَنِي أَنْ أَسْتَأْذِنَ لَهُ عَلَيْكَ وَ هُوَ يَرَى رَأْيَ الزَّيْدِيَّةِ

‘When morning came, I entered to see Abu Abdullah^-asws. I said, ‘This Abdullah Bin Al-Najashi asked me to seek permission for him to see you^-asws, and he is viewing the view of Zaydiites.’

فَقَالَ ائْذَنْ لَهُ

‘He^-asws said: ‘I^-asws permit for him.’

فَلَمَّا دَخَلَ عَلَيْهِ قَرَّبَهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَهُ أَبُو بُجَيْرٍ جُعِلْتُ فِدَاكَ إِنِّي لَمْ أَزَلْ مُقِرّاً بِفَضْلِكُمْ أَرَى الْحَقَّ فِيكُمْ لَا فِي غَيْرِكُمْ وَ إِنِّي قَتَلْتُ ثَلَاثَةَ عَشَرَ رَجُلًا مِنَ الْخَوَارِجِ كُلُّهُمْ سَمِعْتُهُمْ يَتَبَرَّأُ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع

‘When he entered to see him, Abu Abdullah^-asws drew him closer. Abu Jubeyr said to him^-asws, ‘May I be sacrificed for you^-asws! I have not ceased to acknowledge your^-asws merits. I see the truth being among you (Imams^-asws), not in others, and I have killed thirteen men from the Kharijiites, all of them I heard disavowing from Ali^-asws Bin Abu Talib^-asws.’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع سَأَلْتَ عَنْ هَذِهِ الْمَسْأَلَةِ أَحَداً غَيْرِي

‘Abu Abdullah^-asws said to him: ‘Have you asked this question to anyone apart from me^-asws?’

قَالَ نَعَمْ سَأَلْتُ عَنْهَا عَبْدَ اللَّهِ بْنَ الْحَسَنِ فَلَمْ يَكُنْ عِنْدَهُ فِيهَا جَوَابٌ وَ عَظُمَ عَلَيْهِ وَ قَالَ لِي أَنْتَ مَأْخُوذٌ فِي الدُّنْيَا وَ الْآخِرَةِ

‘He said, ‘Yes. I asked Abdullah Bin Al-Hassan about it, but there did not happen to be any answer with him, and it was grievous upon him, and he said to me, ‘You will be seized in the world and the Hereafter.’’

‘I said, ‘May Allah^-azwj Keep you^-asws well! Based on what are the people being hostile to us (in Wilayah of Amir Al-Momineen^-asws being from his^-asws Shias) regarding Ali^-asws?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فَكَيْفَ قَتَلْتَهُمْ يَا أَبَا بُجَيْرٍ

‘Abu Abdullah^-asws said: ‘How did you kill them, O Abu Jubeyr?’

فَقَالَ مِنْهُمْ مَنْ كُنْتُ أَصْعَدُ سَطْحَهُ بِسُلَّمٍ حَتَّى أَقْتُلَهُ وَ مِنْهُمْ مَنْ دَعَوْتُهُ بِاللَّيْلِ عَلَى بَابِهِ وَ إِذَا خَرَجَ عَلَيَّ قَتَلْتُهُ وَ مِنْهُمْ مَنْ كُنْتُ أَصْحَبُهُ فِي الطَّرِيقِ فَإِذَا خَلَا لِي قَتَلْتُهُ وَ قَدِ اسْتَتَرَ ذَلِكَ‏ كُلُّهُ عَلَيَّ

‘He said, ‘From them is one I had climbed to his roof with a ladder until I killed him, and from them is one I called out to by his door at night, and when he came out to me, I killed him, and from them is one I had accompanied him in the road, when he was alone with me, I killed him, and all of that I had concealed upon me.’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا بُجَيْرٍ لَوْ كُنْتَ قَتَلْتَهُمْ بِأَمْرِ الْإِمَامِ لَمْ يَكُنْ عَلَيْكَ فِي قَتْلِهِمْ شَيْ‏ءٌ وَ لَكِنَّكَ سَبَقْتَ الْإِمَامَ فَعَلَيْكَ ثَلَاثَ عَشْرَةَ شَاةً تَذْبَحُهَا بِمِنًى وَ تَتَصَدَّقُ بِلَحْمِهَا لِسَبْقِكَ الْإِمَامَ وَ لَيْسَ عَلَيْكَ غَيْرُ ذَلِكَ

‘Abu Abdullah^-asws said to him: ‘O Abu Jubeyr! Had you killed them by order of the Imam^-asws, there would not have (been) anything upon you regarding their killing, but you preceded the Imam^‑asws, therefore there is (a penalty) upon you of thirteen sheep to be slaughtered at Mina and give in charity with its meat for your having preceded the Imam^-asws, and there isn’t upon you other than that.’

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا بُجَيْرٍ أَخْبِرْنِي حِينَ أَصَابَكَ الْمِيزَابُ وَ عَلَيْكَ الصُّدْرَةُ مِنْ فِرَاءٍ فَدَخَلْتَ النَّهَرَ فَخَرَجْتَ وَ تَبِعَكَ الصِّبْيَانُ يُعَيِّطُونَ‏ أَيُّ شَيْ‏ءٍ صَبَّرَكَ عَلَى هَذَا

‘Then Abu Abdullah^-asws said: ‘O Abu Jubeyr! Inform me. When the (filthy water from) the spout hit you and upon you is the fur coat, so you enter the river. You come out, and the young boys follow you, shouting (at you – insulting you). What would be your patience in this matter?

قَالَ عَمَّارٌ فَالْتَفَتَ إِلَيَّ أَبُو بُجَيْرٍ وَ قَالَ لِي أَيُّ شَيْ‏ءٍ كَانَ هَذَا مِنَ الْحَدِيثِ حَتَّى تُحَدِّثَهُ أَبَا عَبْدِ اللَّهِ

Ammar said, ‘Abu Jubeyr turned to me and said to him, ‘Which thing was this from the narration until Abu Abdullah^-asws is narrating with it?’

فَقُلْتُ لَا وَ اللَّهِ مَا ذَكَرْتُ لَهُ وَ لَا لِغَيْرِهِ وَ هَذَا هُوَ يَسْمَعُ كَلَامِي

‘I said, ‘No, by Allah^-saww! I have neither mentioned it to him nor to someone else, and this, he^‑asws is hearing my speech.’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع لَمْ يُخْبِرْنِي هُوَ بِشَيْ‏ءٍ يَا أَبَا بُجَيْرٍ

‘Abu Abdullah^-asws said to him: ‘He has not informed me^-asws with anything, O Abu Jubeyr!’

فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ قَالَ لِي أَبُو بُجَيْرٍ يَا عَمَّارُ أَشْهَدُ أَنَّ هَذَا عَالِمُ آلِ مُحَمَّدٍ وَ أَنَّ الَّذِي كُنْتُ عَلَيْهِ بَاطِلٌ وَ أَنَّ هَذَا صَاحِبُ الْأَمْرِ

When we went out from his^-asws presence, Abu Jubeyr said to me, ‘O Ammar! I testify that this one is a scholar of Progeny^-asws of Muhammad^-saww, and the one I used to be upon, is false, and this one is Master^-asws of the Command.’’^[16]

الفضائل لابن شاذان فض، كتاب الروضة بِالْإِسْنَادِ يَرْفَعُهُ عَنْ أُمِّ الْمُؤْمِنِينَ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا قَالَتْ‏ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَا قَوْمٌ اجْتَمَعُوا يَذْكُرُونَ فَضْلَ عَلِيِّ بْنِ أَبِي طَالِبٍ إِلَّا هَبَطَتْ عَلَيْهِمْ مَلَائِكَةُ السَّمَاءِ حَتَّى تَحُفَّ بِهِمْ

(The book) ‘Al Fazaail’ if Ibn Shazan, (and) ‘Kitab Al Rowza.’ by the chain raising it,

From Mother of the Momineen, Umm Salama^ra, may Allah^azwj be Pleased from her^ra having said, ‘I heard Rasool-Allah^saww saying: ‘There is no group gathering, mentioning merits of Ali^asws Bin Abu Talib^asws except, the Angels of the sky descend unto them until they surround them.

فَإِذَا تَفَرَّقُوا عَرَجَتِ الْمَلَائِكَةُ إِلَى السَّمَاءِ فَيَقُولُ لَهُمُ الْمَلَائِكَةُ إِنَّا نَشَمُّ مِنْ رَائِحَتِكُمْ مَا لَا نَشَمُّهُ مِنَ الْمَلَائِكَةِ فَلَمْ نَرَ رَائِحَةً أَطْيَبَ مِنْهَا فَيَقُولُونَ كُنَّا عِنْدَ قَوْمٍ يَذْكُرُونَ مُحَمَّداً وَ أَهْلَ بَيْتِهِ فَعَلِقَ فِينَا مِنْ رِيحِهِمْ فَتَعَطَّرْنَا

‘‘When they disperse, the Angels ascend to the sky, so the (other) Angels say to them, ‘We can smell from your aromas what we cannot smell from the (other) Angels, and we have not observed any smell more aromatic than it!’ They said, ‘We were in the presence of a people mentioning Muhammad^saww and People^asws of his^saww Household, so there became attached in us from their aromas, so we (became) perfumed.’

فَيَقُولُونَ اهْبِطُوا بِنَا إِلَيْهِمْ فَيَقُولُونَ تَفَرَّقُوا وَ مَضَى كُلُّ وَاحِدٍ مِنْهُمْ إِلَى مَنْزِلِهِ فَيَقُولُونَ اهْبِطُوا بِنَا حَتَّى نَتَعَطَّرَ بِذَلِكَ الْمَكَانِ‏

‘‘They said, ‘Come down with us to go to them.’ They said, ‘They have already dispersed, and each one has gone to his house.’ They said, ‘Come down with us until we get perfumed with that place (of gathering).[17]

How to cope with the grievous situation?

Finally, in a Hadith, Imam Ja’far Al-Sadiq^-asws said:

يَا سُفْيَانُ إِذَا حَزَنَكَ أَمْرٌ مِنْ سُلْطَانٍ أَوْ غَيْرِهِ فَأَكْثِرْ مِنْ قَوْلِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فَإِنَّهَا مِفْتَاحُ الْفَرَجِ وَ كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ

‘O Sufyan! When a matter from the ruler or someone else grieves you, be frequent from the words: ‘لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ’ (‘There is neither might nor strength except with Allah^-azwj’) for it is a key of happiness, and a treasure from the treasures of Paradise.’^[18]

Appendix I: Additional Ahadith of relevance on the Sin of killing a soul

Some Ahadith which are directly related to our topic of the forbidding of killing a soul are presented below:

Saving a soul from death and saving it from the Fire

Allah^-azwj Says in the Holy Quran:

مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا ۚ وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِنْهُمْ بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ {325:}

For that reason, We Prescribed upon the Children of Israel that the one who kills a soul for other than a soul (in retaliation), or (for) mischief in the earth, then it would be as if he killed the entirety of the people; and the one who revives it (a person), so it would be as if he has revived the entirety of the people. And there have come to them Our Rasools with the clear proofs, then most of them after that were extravagant in the earth [5:32]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ قُلْتُ فَمَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى قَالَ ذَاكَ تَأْوِيلُهَا الْأَعْظَمُ

From him, from Ali Bin Al Hakam, from Aban Bin Usman, from Fuzayl Bin Yasaar who said,

‘I said to Abu Ja’far^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]?’ He^-asws said: ‘From burning or drowning.’ I said, ‘So (what about) the one who extracts it from straying to Guidance?’ He^-asws said: ‘That is the magnificent interpretation.^[19]

و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن معاوية بن عمار، عن أبي عبد الله (عليه السلام)، قال: «من سقى الماء في موضع يوجد فيه الماء، كان كمن أعتق رقبة، و من سقى الماء في موضع لا يوجد فيه الماء، كان كمن أحيا نفسا و وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً

And from him (Al Kulayni), from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Amaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who quenches (thirst) with the water in a place in which water is found, would be like the one who freed a slave; and the one who provides water in a place in which water is not to be found, would be like the one who revived a soul and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32].’^[20]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at,

(It has been narrated): ‘I said to him^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic the one who kills a soul for other than a soul (in retaliation), then it would be as if he killed the entirety of the people; and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]?’

قَالَ مَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى فَكَأَنَّمَا أَحْيَاهَا وَ مَنْ أَخْرَجَهَا مِنْ هُدًى إِلَى ضَلَالٍ فَقَدْ قَتَلَهَا

‘He^-asws said: ‘The one who extracts it from straying to Guidance, so it is as if he revived it, and the one who extracts it from Guidance to straying, so he has killed it.’^[21]

عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: سألته وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً، قال: «من استخرجها من الكفر إلى الإيمان

From Abu Baseer,

From Abu Ja’far^-asws, (the narrator) said, ‘I asked him^-asws, ‘and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]?’ He^-asws said: ‘The one who extracts it from the Kufr to the Eman.’’^[22]

The Punishment of the one who kills one person

محمد بن يعقوب، قال: حدثني علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن علي بن عقبة، عن أبي خالد القماط، عن حمران، قال: قلت لأبي جعفر (عليه السلام): ما معنى قول الله عز و جل: مِنْ أَجْلِ ذلِكَ كَتَبْنا عَلى بَنِي إِسْرائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسادٍ فِي الْأَرْضِ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً؟ قال: قلت: و كيف فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً فإنما قتل واحدا

Muhammad Bin Yaqoub said, ‘Ali Bin Ibrahim narrated to me, from his father, from Ibn Abu Umeyr, from Ali Bin Uqba, from Abu Khalid Al Qamaat, from Hamran who said,

‘I said to Abu Ja’far^-asws, ‘What is the meaning of the Words of Allah^-azwj Mighty and Majestic For that reason We Prescribed upon the Children of Israel that the one who kills a soul for other than a soul (in retaliation), or (for) mischief in the earth, then it would be as if he killed the entirety of the people [5:32]? So how would it be for him as if he had killed all the people, when rather, he had only killed one?’

قال: «يوضع في موضع من جهنم إليه ينتهي شدة عذاب أهلها، لو قتل الناس جميعا إنما كان يدخل ذلك المكان». قلت: فإن قتل آخر؟ قال: «يضاعف عليه

‘He^-asws said: ‘He would be Placed in a place in Hell where would end up those inhabitants who would suffer harsh Punishment, such that if they had killed all the people, they would have ended up in that place.’ I said, ‘So if he were to kill another one?’ He^-asws said: ‘It (Punishment) would be multiplied upon him.’’^[23]

العياشي: عن حمران بن أعين، قال: قلت لأبي عبد الله (عليه السلام)، سألته عن قول الله عز و جل: مِنْ أَجْلِ ذلِكَ كَتَبْنا عَلى بَنِي إِسْرائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ إلى قوله: فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً

Al Ayyashi, from Humran Bin Ayn who said,

‘I said to Abu Abdullah^-asws, asking him^-asws about the Words of Allah^-azwj Mighty and Majestic: For that reason We Prescribed upon the Children of Israel that the one who kills a soul for other than a soul (in retaliation) – up to His^-azwj Words: then it would be as if he killed the entirety of the people [5:32].

قال: «منزلة في النار إليها انتهاء شدة عذاب أهل النار جميعا، فيجعل فيها». قلت: و إن كان قتل اثنين؟ قال: «ألا ترى أنه ليس في النار منزلة أشد عذابا منها؟» قال: يكون يضاعف عليه بقدر ما عمل

‘He^-asws said: ‘There is a place in the Fire to which ends up the Punishment of the inhabitants of the Fire in their entirety, so he would be made to be in it.’ I said, ‘And if he had killed two?’ He^-asws said: ‘Did you not see that there isn’t in the Fire a place with more intense Punishment than it?’ He^-asws said: ‘(The Punishment) would happen to be multiplied upon him in accordance to what he had done.’

قلت: فمن أحياها؟ قال: «نجاها من غرق أو حرق أو سبع أو عدو- ثم سكت، ثم التفت إلي فقال- تأويلها الأعظم: دعاها فاستجابت له

‘I said, ‘So the one who revives it?’ He^-asws said: ‘Saving it from either drowning, or burning, or a predator, or an enemy.’ Then he^-asws was silent, then turned towards me and he^-asws said: ‘Its magnificent interpretation is supplicating for him and it is Answered for him.’’^[24]

عن حنان بن سدير، عن أبي عبد الله (عليه السلام)، في قول الله: و مَنْ قَتَلَ نَفْساً فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً، قال: «واد في جهنم، لو قتل الناس جميعا كان فيه، و لو قتل نفسا واحدة كان فيه

From Hanan Bin Sadeyr,

From Abu Abdullah^-asws regarding the Words of Allah^-azwj: the one who kills a soul for other than a soul (in retaliation) . . . then it would be as if he killed the entirety of the people [5:32]. He^-asws said: ‘There is a valley in Hell. If he had killed the entirety of the people he would be in it, and if he had killed one person, he would be in it.’^[25]

The Judgment for the killing

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِرَجُلٍ وُجِدَ فِي خَرِبَةٍ وَ بِيَدِهِ سِكِّينٌ مُلَطَّخٌ بِالدَّمِ وَ إِذَا رَجُلٌ مَذْبُوحٌ يَتَشَحَّطُ فِي دَمِهِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَا تَقُولُ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا قَتَلْتُهُ قَالَ اذْهَبُوا بِهِ فَاقْتُلُوهُ بِهِ فَلَمَّا ذَهَبُوا بِهِ لِيَقْتُلُوهُ بِهِ أَقْبَلَ رَجُلٌ مُسْرِعاً فَقَالَ لَا تَعْجَلُوا وَ رُدُّوهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَرَدُّوهُ

Ali Bin Ibrahim, from his father, from one of our companions,

Abu Abdullah^-asws has said: ‘They came to Amir Al-Momineen^-asws with a man (who was found in) some ruins, and in his hand was a knife soaked in blood, and there was a slaughtered man soaked in his blood. So, Amir Al-Momineen^-asws said to him: ‘What are you saying?’ He said, ‘‘O Amir Al-Momineen^-asws! I killed him.’ He^-asws said: ‘Go away with him, so kill him.’ So, when they went away with him in order to kill him, a man came over in haste, so he said, ‘Do not be hasty, and return him to Amir Al-Momineen^-asws!’ So they returned him.

فَقَالَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذَا صَاحِبَهُ أَنَا قَتَلْتُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِلْأَوَّلِ مَا حَمَلَكَ عَلَى إِقْرَارِكَ عَلَى نَفْسِكَ وَ لَمْ تَفْعَلْ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا كُنْتُ أَسْتَطِيعُ أَنْ أَقُولَ وَ قَدْ شَهِدَ عَلَيَّ أَمْثَالُ هَؤُلَاءِ الرِّجَالِ وَ أَخَذُونِي وَ بِيَدِي سِكِّينٌ مُلَطَّخٌ بِالدَّمِ وَ الرَّجُلُ يَتَشَحَّطُ فِي دَمِهِ وَ أَنَا قَائِمٌ عَلَيْهِ وَ خِفْتُ الضَّرْبَ

‘He said, ‘By Allah^-azwj, O Amir Al-Momineen^-asws! This one is not its perpetrator – it was I who killed him.’ So, Amir Al-Momineen^-asws said to the first one: ‘What carried you upon your confession against your own self, and you did not do it?’ So he said, ‘O Amir Al-Momineen^-asws, and I did not have the ability that I should be saying (anything in my defence), and there had testified against me the likes of these men, and they seized me, and in my hand was a knife soaked with the blood, and the man was soaked in his blood, and I was standing over him, and I feared the beating.

فَأَقْرَرْتُ وَ أَنَا رَجُلٌ كُنْتُ ذَبَحْتُ بِجَنْبِ هَذِهِ الْخَرِبَةِ شَاةً وَ أَخَذَنِي الْبَوْلُ فَدَخَلْتُ الْخَرِبَةَ فَرَأَيْتُ الرَّجُلَ يَتَشَحَّطُ فِي دَمِهِ فَقُمْتُ مُتَعَجِّباً فَدَخَلَ عَلَيَّ هَؤُلَاءِ فَأَخَذُونِي

‘‘I confessed, and I am a man who had gone to slaughter a sheep by the side of these ruins, and I was seized (by the need for) the urination. So, I entered the ruins, and I saw the man soaked in his blood. So, I stood there wondering, and they came over to me, and they seized me.’

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خُذُوا هَذَيْنِ فَاذْهَبُوا بِهِمَا إِلَى الْحَسَنِ وَ قُصُّوا عَلَيْهِ قِصَّتَهُمَا وَ قُولُوا لَهُ مَا الْحُكْمُ فِيهِمَا فَذَهَبُوا إِلَى الْحَسَنِ ( عليه السلام ) وَ قَصُّوا عَلَيْهِ قِصَّتَهُمَا فَقَالَ الْحَسَنُ ( عليه السلام ) قُولُوا لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ هَذَا إِنْ كَانَ ذَبَحَ ذَاكَ فَقَدْ أَحْيَا هَذَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً يُخَلَّى عَنْهُمَا وَ تُخْرَجُ دِيَةُ الْمَذْبُوحِ مِنْ بَيْتِ الْمَالِ

‘Amir Al-Momineen^-asws said: ‘Take these two and go with them both to Al-Hassan^-asws, and relate both their stories to him^-asws and (ask) him^-asws: ‘What is the decision with regards to these two?’’ So, they went to Al-Hassan^-asws and related both their stories to him^-asws. Al-Hassan^-asws said: ‘Say to Amir Al-Momineen^-asws, ‘If this one has killed him so he has revived this one, and Allah^-azwj Mighty and Majestic Says and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]. Free them both and take the wergild of the slaughtered one from the public treasury.^[26]

Amir Al-Momineen^-asws Sent water to Usman when he was besieged

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّلْتِ، عَنِ ابْنِ عُقْدَةَ الْحَافِظِ، عَنْ جَعْفَرِ بْنِ‏ عَبْدِ اللَّهِ الْعَلَوِيِّ، عَنْ عَمِّهِ الْقَاسِمِ بْنِ جَعْفَرِ بْنِ عَبْدِ اللَّهِ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ‏، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ، قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي عُمْرَةَ الْأَنْصَارِيُّ، قَالَ: لَمَّا نَزَلَ الْمِصْرِيُّونَ بِعُثْمَانَ بْنِ عَفَّانَ فِي مَرَّتِهِمُ الثَّانِيَةِ دَعَا مَرْوَانَ بْنَ الْحَكَمِ فَاسْتَشَارَهُ، فَقَالَ لَهُ: إِنَّ الْقَوْمَ لَيْسَ هُمْ لِأَحَدٍ أَطْوَعَ مِنْهُمْ لِعَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ، وَ هُوَ أَطْوَعُ النَّاسِ فِي النَّاسِ، فَابْعَثْهُ إِلَيْهِمْ فَلْيُعْطِهِمُ الرِّضَا وَ لِيَأْخُذْ لَكَ عَلَيْهِمُ الطَّاعَةَ، وَ يُحَذِّرَهُمُ الْفِتْنَةَ

(The book) ‘Amaali’ of sheykh Al Tusi – Ahmad Bin Muhammad Bin Al Salt, from Ibn Uqdah the memoriser, from Ja’far Bin Abdullah Al Alawy, from his uncle Al Qasim Bin Ja’far Bin Abdullah, from Abdullah Bin Muhammad bin Abdullah, from his father, from Abdullah Bin Abu Bakr,

From Abu Ja’far^-asws (narrated to the Imam^-asws by Abdul Rahman Bin Abi Umra Al-Ansari): ‘When the Egyptians descended to attack Usman Bin Affan for their second time, he called Marwan Bin Al-Hakam and consulted him. He said to him, ‘There isn’t anyone they are more obedient to than to Ali^-asws Bin Abu Talib^-asws, and he^-asws is the most obeyed of the people among the people. So, send him^-asws to them, and let him^-asws please them and let him^-asws take upon them the obedience to you, and caution them of the fitna (discord).’

فَكَتَبَ عُثْمَانُ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ: سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ، فَإِنَّهُ قَدْ جَازَ السَّيْلُ الزُّبَى، وَ بَلَغَ الْحِزَامُ الطُّبْيَيْنِ، وَ ارْتَفَعَ أَمْرُ النَّاسِ بِي فَوْقَ قَدْرِهِ، وَ طَمِعَ فِيَّ مَنْ كَانَ يَعْجِزُ عَنْ نَفْسِهِ

‘Usman wrote to (Imam) Ali^-asws, ‘Greetings be unto you^-asws. As for after, the flood has exceeded the limit, and the belt has tightened, and the matter of the people has raised with me above its measurement, and he is coveting regarding me, one who was unable from himself.’

فَأَقْبِلْ عَلَيَّ أَوْ لِي، وَ تَمَثَّلَ

فَإِنْ كُنْتُ مَأْكُولًا فَكُنْ خَيْرَ آكِلٍ‏

وَ إِلَّا فَأَدْرِكْنِي وَ لَمَّا أُمَزَّقْ‏

وَ السَّلَامُ

‘‘He turned toward me and gave an example (in a couplet): So, if I am to be devoured, then be the best eater, or else help me and I am being torn apart! And the greetings.’

فَجَاءَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ، فَقَالَ: يَا أَبَا الْحَسَنِ! ائْتِ هَؤُلَاءِ الْقَوْمَ فَادْعُهُمْ إِلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ. فَقَالَ: نَعَمْ، إِنْ أَعْطَيْتَنِي عَهْدَ اللَّهِ وَ مِيثَاقَهُ عَلَى أَنْ تَفِي‏ءَ لَهُمْ بِكُلِّ شَيْ‏ءٍ أَعْطَيْتَهُ عَنْكَ‏. فَقَالَ: نَعَمْ

‘(Imam) Ali^-asws came to him. He said, ‘O Abu Al-Hassan^-asws! These people (besiegers) have come, so call them to the Book of Allah^-azwj and Sunnah of His^-azwj Prophet^-saww.’ He^-asws said: ‘Yes, if they give me a Pact of Allah^-azwj and His^-azwj Covenant, upon that you will fulfil for them with everything I^-asws give on your behalf.’ He said, ‘Yes.’

فَأَخَذَ عَلَيْهِ عَهْداً غَلِيظاً، وَ مَشَى إِلَى الْقَوْمِ فَلَمَّا دَنَا مِنْهُمْ قَالُوا: وَرَاءَكَ. قَالَ: لَا. قَالُوا: وَرَاءَكَ. قَالَ: لَا، فَجَاءَ بَعْضُهُمْ لِيَدْفَعَ فِي صَدْرِهِ‏، فَقَالَ الْقَوْمُ بَعْضُهُمْ لِبَعْضٍ: سُبْحَانَ اللَّهِ! أَتَاكُمْ ابْنُ عَمِّ رَسُولِ اللَّهِ يَعْرِضُ كِتَابَ اللَّهِ .. اسْمَعُوا مِنْهُ وَ اقْبَلُوا، قَالُوا: تَضْمَنُ لَنَا كَذَلِكَ؟. قَالَ: نَعَمْ

‘He took a solemn oath upon him^-asws, and he^-asws walked to the people. When he^-asws was closed from them, they said, ‘Turn around!’ He^-asws said: ‘No.’ They said, ‘Turn around!’ He^-asws said: ‘No.’ So, one of them went on to push him in his^-asws chest. The group said to each other, ‘Glory be to Allah^-azwj! The son^-asws of an uncle^-as of Rasool-Allah^-saww has come to you, listen from him^-asws and accept.’ They said, ‘Will you^-asws guarantee for us like that?’ He^-asws said: ‘Yes.’

فَأَقْبَلَ مَعَهُ أَشْرَافُهُمْ وَ وُجُوهُهُمْ حَتَّى دَخَلُوا عَلَى عُثْمَانَ فَعَاتَبُوهُ، فَأَجَابَهُمْ إِلَى مَا أَحَبُّوا، فَقَالُوا: اكْتُبْ لَنَا عَلَى هَذَا كِتَاباً، وَ لْيَضْمَنْ عَلِيٌّ عَنْكَ مَا فِي الْكِتَابِ. قَالَ: اكْتُبُوا أَنَّى شِئْتُمْ

‘Their noble ones and their faces came with him^-saww until they entered to see Usman and admonished him. He answered them to what they loved. They said, ‘Write for us a letter upon this, and let (Imam) Ali^-asws guarantee on your behalf of what is in the letter.’ He said, ‘They write whatever you like to.’

فَكَتَبُوا بَيْنَهُمْ: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏، هَذَا مَا كَتَبَ عَبْدُ اللَّهِ عُثْمَانُ‏ أَمِيرُ الْمُؤْمِنِينَ لِمَنْ نَقَمَ عَلَيْهِ مِنَ الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ، أَنَّ لَكُمْ عَلَيَّ أَنْ أَعْمَلَ بِكِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ أَنَّ الْمَحْرُومَ يُعْطَى، وَ أَنَّ الْخَائِفَ يُؤْمَنُ، وَ أَنَّ الْمَنْفِيَّ يُرَدُّ، وَ أَنَّ الْمَبْعُوثَ لَا يُجْمَرُ، وَ أَنَّ الْفَيْ‏ءَ لَا يَكُونُ‏ دُولَةً بَيْنَ الْأَغْنِياءِ

‘They wrote between them – ‘In the Name of Allah^-azwj the Beneficent, the Merciful. This is what the servant of Allah^-azwj Usman, the commander of the faithful writes for the ones who are vengeance upon him, from the Momineen and the Muslims. For you, upon me, is that I shall act by the Book of Allah^-azwj and Sunnah of His^-azwj Prophet^-saww, and that the deprived one would be given (help), and that the fearful would be granted security, and the exiled one would be returned, and the envoy would not be frozen (suspended), and the war booty will not become an earnings between the rich.

وَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ ضَامِنٌ لِلْمُؤْمِنِينَ وَ الْمُسْلِمِينَ عَلَى عُثْمَانَ الْوَفَاءَ لَهُمْ عَلَى مَا فِي‏ الْكِتَابِ، وَ شَهِدَ الزُّبَيْرُ بْنُ الْعَوَّامِ وَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ وَ سَعْدُ بْنُ مَالِكٍ وَ عَبْدُ اللَّهِ بْنُ عُمَرَ وَ أَبُو أَيُّوبَ بْنُ زَيْدٍ، وَ كَتَبَ فِي ذِي الْقَعْدَةِ سَنَةَ خَمْسٍ وَ عِشْرِينَ

‘‘And Ali^-asws Bin Abu Talib^-asws is a guarantor for the Momineen and the Muslims upon Usman for the loyalty for them upon what is in the book.’ And it was witnessed by Al-Zubeyr Bin Al-Awwam, and Talha Bin Al-Zubeyr Bin Ubeyrullah, and Sa’ad Bin Malik, and Abdullah Bin Umar, and Abu Ayoub Bin Zayd, and it was written during Zil Qadh of the year twenty-five.

فَأَخَذُوا الْكِتَابَ ثُمَّ انْصَرَفُوا، فَلَمَّا نَزَلُوا أَيْلَةَ إِذَا هُمْ بِرَاكِبٍ فَأَخَذُوهُ، فَقَالُوا: مَنْ أَنْتَ؟. قَالَ: أَنَا رَسُولُ عُثْمَانَ إِلَى عَبْدِ اللَّهِ بْنِ سَعْدٍ، قَالَ: بَعْضُهُمْ لِبَعْضٍ لَوْ فَتَّشْنَاهُ لِئَلَّا يَكُونَ‏ قَدْ كَتَبَ فِينَا، فَفَتَّشُوهُ فَلَمْ يَجِدُوا مَعَهُ شَيْئاً

‘They took the letter then they left. When they descended at Eilat, they were with a rider. They seized him and said, ‘Who are you?’ He said, ‘I am a messenger of Usman to Abdullah Bin Sa’ad.’ They said to each other, ‘If we were to search him, perhaps he has written regarding us. They searched him but they could not find anything with him.

فَقَالَ كِنَانَةُ بْنُ بِشْرٍ النَّجِيبِيُ‏: انْظُرُوا إِلَى أَدَوَاتِهِ فَإِنَّ لِلنَّاسِ حِيَلًا، فَإِذَا قَارُورَةٌ مَخْتُومَةٌ بِمُومٍ، فَإِذَا فِيهَا كِتَابٌ إِلَى عَبْدِ اللَّهِ بْنِ سَعْدٍ: إِذَا جَاءَكَ كِتَابِي هَذَا فَاقْطَعْ‏ أَيْدِي الثَّلَاثَةِ مَعَ أَرْجُلِهِمْ، فَلَمَّا قَرَءُوا الْكِتَابَ رَجَعُوا حَتَّى أَتَوْا عَلِيّاً عَلَيْهِ السَّلَامُ، فَأَتَاهُ فَدَخَلَ عَلَيْهِ، فَقَالَ: اسْتَعْتَبَكَ الْقَوْمُ فَأَعْتَبْتَهُمْ‏ ثُمَّ كَتَبْتَ هَذَا كِتَابَكَ نَعْرِفُهُ‏؟!، الْخَطَّ الْخَطَّ، وَ الْخَاتَمَ الْخَاتَمَ

‘Kinana Bin Bishr al Najibi said, ‘Look at his tools, for there is a means for the people.’ There was a glass sealed with wax, and therein was a letter to Abdullah Bin Sa’d (saying): ‘When this letter of mine comes to you, then cut the hands of three along with their legs.’ When they read the letter, they returned until they came to (Imam) Ali^-asws. He^-asws came and entered to see him (Usman) and said: ‘The people had reprimanded you, and you admonished them, then you wrote this letter of yours we recognised?! The handwriting is (your) handwriting, and the seal is (your) seal.’

فَخَرَجَ عَلِيٌّ عَلَيْهِ السَّلَامُ مُغْضَباً وَ أَقْبَلَ النَّاسُ عَلَيْهِ، فَخَرَجَ سَعْدٌ مِنَ الْمَدِينَةِ فَلَقِيَهُ رَجُلٌ فَقَالَ: يَا أَبَا إِسْحَاقَ! أَيْنَ تُرِيدُ؟. قَالَ: إِنِّي‏ فَرَرْتُ بِدِينِي مِنْ مَكَّةَ إِلَى الْمَدِينَةِ، وَ أَنَا الْيَوْمَ أَهْرُبُ بِدِينِي مِنَ الْمَدِينَةِ إِلَى مَكَّةَ

‘(Imam) Ali^-asws went out angrily and the people came back to him^-asws. Sa’ad went out from Al-Medina and a man met him. He said, ‘O Abu Is’haq! Where are you intending?’ He said, ‘I had fled due to my religion from Makkah to Al-Medina, and today I am fleeing due to my religion from Al-Medina to Makkah.’

وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ لِعَلِيٍّ عَلَيْهِمَا السَّلَامُ حِينَ أَحَاطَ النَّاسُ بِعُثْمَانَ-: اخْرُجْ مِنَ الْمَدِينَةِ وَ اعْتَزِلْ، فَإِنَّ النَّاسَ لَا بُدَّ لَهُمْ مِنْكَ، وَ إِنَّهُمْ لَا يَأْتُونَكَ‏وَ لَوْ كُنْتَ بِصَنْعَاءَ، وَ أَخَافُ أَنْ يُقْتَلَ هَذَا الرَّجُلُ وَ أَنْتَ حَاضِرُهُ

‘And Al-Hassan^-asws Bin Ali^-asws said to (Imam) Ali^-asws when the people had surrounded Usman: ‘Shall I^-asws exit from Al-Medina and isolate, for the people, there is no escape for them from you^-asws, and they will come to you^-asws and even if you^-asws were at Sana’a (in Al-Yemen), and I^-asws fear that this man will be killed while you^-asws are present.’

فَقَالَ: يَا بُنَيَّ! أَخْرُجُ عَنْ دَارِ هِجْرَتِي، وَ مَا أَظُنُّ أَحَداً يَجْتَرِئُ عَلَى هَذَا الْقَوْلِ كُلِّهِ

‘He^-asws said: ‘O my^-asws son^-asws! Go out from the house of my^-asws emigration, and I^-asws do not think anyone would be audacious upon this word, all of it.’

وَ قَامَ كِنَانَةُ بْنُ بِشْرٍ، فَقَالَ: يَا عَبْدَ اللَّهِ! أَقِمْ لَنَا كِتَابَ اللَّهِ، فَإِنَّا لَا نَرْضَى بِالْقَوْلِ دُونَ الْفِعْلِ، قَدْ كَتَبْتَ وَ أَشْهَدْتَ لَنَا شُهُوداً وَ أَعْطَيْتَنَا عَهْدَ اللَّهِ وَ مِيثَاقَهُ

‘And Kinana Bin Bishr stood up and said, ‘O servant of Allah^-azwj! Establish the Book of Allah^-azwj for us, for we are not pleased with the words without the deeds, and you had written and witnesses had witnessed for us, and you had given us a Pact of Allah^-azwj and His^-azwj Covenant.’

فَقَالَ: مَا كَتَبْتُ بَيْنَكُمْ كِتَاباً، فَقَامَ إِلَيْهِ الْمُغِيرَةُ بْنُ الْأَخْنَسِ وَ ضَرَبَ بِكِتَابِهِ وَجْهَهُ وَ خَرَجَ إِلَيْهِمْ عُثْمَانُ لِيُكَلِّمَهُمْ:، فَصَعِدَ الْمِنْبَرَ، فَرَفَعَتْ عَائِشَةُ قَمِيصَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ نَادَتْ: أَيُّهَا النَّاسُ! هَذَا قَمِيصُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَمْ يَبْلَ وَ قَدْ غُيِّرَتْ سُنَّتُهُ

‘He said: ‘I did not write any letter between you.’ Al-Mugheira Bin Al-Akhnas stood up to him and struck his face with his letter, and Usman came out to them in order to speak to them. He ascended the pulpit. Ayesha raised a shirt of Rasool-Allah^-saww and called out, ‘O you people! This is a shirt of Rasool-Allah^-saww! It has not decayed yet and his^-saww Sunnah has been changed!’

فَنَهَضَ النَّاسُ وَ كَثُرَ اللَّغَطُ وَ حَصَبُوا عُثْمَانَ حَتَّى نَزَلَ مِنَ الْمِنْبَرِ وَ دَخَلَ‏ بَيْتَهُ، فَكَتَبَ نُسْخَةً وَاحِدَةً إِلَى مُعَاوِيَةَ وَ عَبْدِ اللَّهِ بْنِ عَامِرٍ، أَمَّا بَعْدُ: فَإِنَّ أَهْلَ السَّفَهِ وَ الْبَغْيِ وَ الْعُدْوَانِ مِنْ أَهْلِ الْعِرَاقِ وَ مِصْرَ وَ الْمَدِينَةِ أَحَاطُوا بِدَارِي وَ لَنْ يُرْضِيَهُمْ مِنِّي دُونَ خَلْعِي أَوْ قَتْلِي، وَ أَنَا مُلَاقِي اللَّهِ قَبْلَ أَنْ أُتَابِعَهُمْ عَلَى‏شَيْ‏ءٍ مِنْ ذَلِكَ فَأَعِينُونِي

‘The people stood up and the clamour was a lot, and they pelted Usman with gravel until he descended from the pulpit and entered his house. He wrote one copy to Muawiya and Abdullah Bin Aamir: ‘As for after, the foolish people and the rebels, and the aggressive ones from the people of Al-Iraq and Egypt and Al-Medina have surrounded my house and nothing will please them besides dethroning me or killing me, and I shall meet Allah^-azwj before I follow them upon anything from that, so assist me.’

فَلَمَّا بَلَغَ كِتَابُهُ ابْنَ عَامِرٍ، قَامَ وَ قَالَ: أَيُّهَا النَّاسُ! إِنَّ أَمِيرَ الْمُؤْمِنِينَ عُثْمَانَ ذَكَرَ أَنَّ شِرْذِمَةً مِنْ أَهْلِ مِصْرَ وَ الْعِرَاقِ نَزَلُوا بِسَاحَتِهِ فَدَعَاهُمْ إِلَى الْحَقِّ فَلَمْ يُجِيبُوا، فَكَتَبَ إِلَيَ‏ أَنْ أَبْعَثَ إِلَيْهِ مِنْكُمْ ذَوِي الرَّأْيِ وَ الدِّينِ وَ الصَّلَاحِ لَعَلَّ اللَّهَ أَنْ يَدْفَعَ عَنْهُ ظُلْمَ الظَّالِمِ وَ عُدْوَانَ الْمُعْتَدِي‏. فَلَمْ يُجِيبُوهُ إِلَى الْخُرُوجِ

‘When his letter reached Ibn Aamir, he stood up and said, ‘O you people! The commander of the faithful Usman mentioned that a squad from the people of Egypt and Al-Iraq have descended in his courtyard. He called them to the truth but they did not answer, and he has written to me to send to him from you all, the one with the opinion, and the religion, and the correctness, perhaps Allah^-azwj will Defend him from the injustice of the unjust ones, and the aggression of the aggressors.’ But they did not answer him to go out.

ثُمَّ إِنَّهُ‏ قِيلَ لِعَلِيٍّ عَلَيْهِ السَّلَامُ إِنَّ عُثْمَانَ قَدْ مُنِعَ الْمَاءَ فَأْمُرْ بِالرَّوَايَا فَعُكِمَتْ‏، وَ جَاءَ النَّاسَ‏ عَلِيٌّ عَلَيْهِ السَّلَامُ فَصَاحَ بِهِمْ صَيْحَةً انْفَرَجُوا ..فَدَخَلَتِ الرَّوَايَا

‘Then it was said to (Imam) Ali^-asws, ‘Usman has been prevented the water, so instruct with the water quenchers.’ He^-asws tightened his^-asws cloth, and came to the people and shouted at them such a shout, they made way (for the water quenchers to pass). The water quenchers entered.

فَلَمَّا رَأَى عَلِيٌّ عَلَيْهِ السَّلَامُ اجْتِمَاعَ النَّاسِ‏ دَخَلَ عَلَى طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَ هُوَ مُتَّكِئٌ عَلَى وَسَائِدَ-، فَقَالَ: إِنَّ الرَّجُلَ مَقْتُولٌ فَامْنَعُوهُ. فَقَالَ: أَمَ وَ اللَّهِ دُونَ أَنْ تُعْطِيَ بَنُو أُمَيَّةَ الْحَقَّ مِنْ أَنْفُسِهَا

‘When Ali^-asws saw the gathering of the people, he^-asws went to Talha Bin Ubeydullah, and he was reclining upon pillows. He^-asws said: ‘The man will be killed, so grant him security.’ He said, ‘Or, by Allah^-azwj, without the clan of Umayya giving the right from themselves?’’^[27]

The Reasons behind the Delay in the Appearance of the Imam^-ajfj:

ابْنُ مَسْرُورٍ، عَنِ ابْنِ عَامِرٍ، عَنْ عَمِّهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَمَّنْ ذَكَرَهُ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قُلْتُ لَهُ مَا بَالُ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ لَمْ يُقَاتِلْ فُلَاناً وَ فُلَاناً وَ فُلَاناً. قَالَ لِآَيَةٍ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذاباً أَلِيماً قَالَ قُلْتُ وَ مَا يَعْنِي بِتَزَايُلِهِمْ قَالَ وَدَائِعَ مُؤْمِنِينَ فِي أَصْلَابِ قَوْمٍ كَافِرِينَ، وَ كَذَلِكَ الْقَائِمُ عَلَيْهِ السَّلَامُ لَنْ يَظْهَرَ أَبَداً حَتَّى تَخْرُجَ وَدَائِعُ اللَّهِ عَزَّ وَ جَلَّ، فَإِذَا خَرَجَتْ ظَهَرَ عَلَى مَنْ ظَهَرَ مِنْ أَعْدَاءِ اللَّهِ فَقَتَلَهُمْ

Ibn Masroor, from Ibn Amir, who from his uncle, who from Ibn Abu Ummar, who was told by a man who says:

It was asked from Abi Abd Allah^-asws why Amir Al-Momineen^-asws did not fight against his opponents? The Imam^-asws replied: ‘Because of this Verse of the Holy Quran:

‘لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذاباً أَلِيماً’ (48:25)

‘If they had been apart (momin from Kufar), We should certainly have punished the Unbelievers among them with a grievous Punishment.’

I then asked what are the meanings of ‘لَوْ تَزَيَّلُوا’ ?  The Imam^-asws replied: ‘The unborn believers in the ‘Sulb’ (forehead) of the unbelievers.  And similarly, The ‘Qaim^-ajfj’ will not appear until Allah^-azwj Extracts the believers from the ‘Sulb’ of non-believers.  When that is done, the Imam^-ajfj will take a stand against them and kill them.^[28]

‘And Said Say: Come I will recite what your Lord has Forbidden to you – (remember) that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty – We Provide for you and for them – and do not go near to immoralities, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has Forbidden except for the requirements of justice; this He has Enjoined you with that you may use your intellects [6:151].’

Also,

وَ قَالَ فِي  صِفَتِهِمْ وَ حِلْيَتِهِمْ أَيْضاً الَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلهاً آخَرَ وَ لا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً

‘And He^-azwj Said in their^-asws Description and their^-asws Extolling as well [25:68] And they who do not call upon another god with Allah and do not slay the soul, which Allah has Forbidden except with the right, nor are they adulterous, and the one who does that would be in sin [25:69] The Punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein eternally in disgrace.

ثُمَّ أَخْبَرَ أَنَّهُ اشْتَرَى مِنْ هَؤُلَاءِ الْمُؤْمِنِينَ وَ مَنْ كَانَ عَلَى مِثْلِ صِفَتِهِمْ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا فِي التَّوْراةِ وَ الْإِنْجِيلِ وَ الْقُرْآنِ

‘Then He^-azwj Informed that He^-azwj had Bought from these Believers and the ones who were upon a similar description [9:111] their own selves and their wealth for this, that they shall have the Paradise; they are fighting in Allah’s Way, so they kill and are killed; a Promise which is binding on Him in the Torah and the Evangel and the Quran.

ثُمَّ ذَكَرَ وَفَاءَهُمْ لَهُ بِعَهْدِهِ وَ مُبَايَعَتِهِ فَقَالَ وَ مَنْ أَوْفى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بايَعْتُمْ بِهِ وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

‘Then He^-azwj Mentioned loyalty to be for them^-asws, and covenant and allegiance, so He^-azwj Said and who is more loyal to his Covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement…’ (an extract).[29]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْمُؤْمِنُ فِي فُسْحَةٍ مِنْ دِينِهِ مَا لَمْ يُصِبْ دَماً حَرَاماً وَ قَالَ لَا يُوَفَّقُ قَاتِلُ الْمُؤْمِنِ مُتَعَمِّداً لِلتَّوْبَةِ

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim,

Abu Abdullah^-asws has said: ‘The Believer does not cease to be in ample space (leeway) in his Religion for as long as he does not shed blood unlawfully.’ And he^-asws said: ‘The one who deliberately kills a Believer, would not be given the opportunity for the repentance.’^[30]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ أُتِيَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ قَتِيلٌ فِي جُهَيْنَةَ فَقَامَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَمْشِي حَتَّى انْتَهَى إِلَى مَسْجِدِهِمْ قَالَ وَ تَسَامَعَ النَّاسُ فَأَتَوْهُ فَقَالَ مَنْ قَتَلَ ذَا قَالُوا يَا رَسُولَ اللَّهِ مَا نَدْرِي فَقَالَ قَتِيلٌ بَيْنَ الْمُسْلِمِينَ لَا يُدْرَى مَنْ قَتَلَهُ وَ الَّذِي بَعَثَنِي بِالْحَقِّ لَوْ أَنَّ أَهْلَ السَّمَاءِ وَ الْأَرْضِ شَرِكُوا فِي دَمِ امْرِئٍ مُسْلِمٍ وَ رَضُوا بِهِ لَأَكَبَّهُمُ اللَّهُ عَلَى مَنَاخِرِهِمْ فِي النَّارِ أَوْ قَالَ عَلَى وُجُوهِهِمْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Hamza,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘(Someone) came to Rasool-Allah^-azwj, so he said to him^-saww: ‘O Rasool-Allah^-saww! There has been killing in Juhayna.’ So Rasool-Allah^-saww arose, and walked until he^-saww ended up in their Masjid. He^-saww spoke, and the people heard him^-saww, so they came over, so he^-saww said: ‘Who had done that killing?’ They said, ‘O Rasool-Allah^-saww! We do not know.’ So, he^-saww said: ‘There has been killing in between the Muslims, and it is not known who killed? By the One Who^-azwj Sent me^-saww with the Truth, if the inhabitants of the sky and the earth were to participate in shedding the blood of a Muslim person, and were pleased with it, Allah^-azwj would Fling them upon their nostrils, into the Fire!’ – or he^-saww said: ‘Upon their faces!’’^[31]

Getting someone killed due to leaving Dissimulation

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الرَّجُلَ لَيَأْتِي يَوْمَ الْقِيَامَةِ وَ مَعَهُ قَدْرُ مِحْجَمَةٍ مِنْ دَمٍ فَيَقُولُ وَ اللَّهِ مَا قَتَلْتُ وَ لَا شَرِكْتُ فِي دَمٍ قَالَ بَلَى ذَكَرْتَ عَبْدِي فُلَاناً فَتَرَقَّى ذَلِكَ حَتَّى قُتِلَ فَأَصَابَكَ مِنْ دَمِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said that the man would be brought on the Day of Judgement, and on him would be the (minimum amount of) blood – of the measurement of a cup, so he would be saying, ‘By Allah^-azwj! I did not kill, nor did I participate in (shedding of his) blood!’ He^-azwj would Say: “Yes (you did)! You mentioned My^-azwj so and so servant, so that led to him being killed. Therefore, you are responsible for his blood (shedding).^[32]

Scarcity of Shias

أَحْمَدُ بْنُ إِدْرِيسَ عَنِ ابْنِ قُتَيْبَةَ عَنِ ابْنِ شَاذَانَ عَنِ الْبَزَنْطِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع أَمَا وَ اللَّهِ لَا يَكُونُ الَّذِي تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَيَّزُوا وَ تُمَحَّصُوا وَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا الْأَنْدَرُ ثُمَّ تَلَا أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَ لَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جاهَدُوا مِنْكُمْ وَ يَعْلَمَ الصَّابِرِينَ‏

It has been reported by Ibn Ahmed Ibn Idris, who from Ibn Daqebah, who from Ibn Shazan, who has reported from Bazanati:

Imam Abu Al-Hassan^-asws said: By Allah the ‘Zahoor’^[33] will not take place until you (Shias) are thoroughly examined and subjected to severe tests, until very few of you would remain (while others will desert us^-asws).  Imam^-asws then recited the Verse:

What! Do you think that you will be left alone while Allah has not yet known those of you who have struggled hard and have not taken any one as an adherent besides Allah and His Messenger and the believers; and Allah is aware of what you do (9:16), and then Imam^-asws said: Until Allah^-azwj Makes sure that you (the successful ones) are the patient ones.^[34]

Amir Al-Momineen Ali^-asws Ibn Abi Talib^-asws has foretold the scarcity of the true followers of Ahl Al-Bayt^-asws, before the reappearance of the savour of our time^-ajfj:

عَابِدٍ عَنْ يَحْيَى بْنِ سُلَيْمٍ الطَّائِفِيِّ عَنْ شِبْلِ بْنِ عَبَّادٍ قَالَ سَمِعْتُ أَبَا الطُّفَيْلِ يَقُولُ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ أَظَلَّتْكُمْ فِتْنَةٌ مُظْلِمَةٌ عَمْيَاءُ مُكْتَنِفَةٌ لَا يَنْجُو مِنْهَا إِلَّا النُّوَمَةُ قِيلَ يَا أَبَا الْحَسَنِ وَ مَا النُّوَمَةُ قَالَ الَّذِي لَا يَعْرِفُ النَّاسُ مَا فِي نَفْسِهِ

O people! There will be a pitch dark and blinding ‘Fitna’ (strife) is going to occur around you, only that will survive who will be ‘Al-Noma.’  It was asked who is ‘Al-Noma’?  Imam^-asws replied:  The one who knows others but no one knows him.^[35]

أَحْمَدُ بْنُ هَوْذَةَ عَنْ أَبِي هَرَاسَةَ الْبَاهِلِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ كُونُوا كَالنَّحْلِ فِي الطَّيْرِ لَيْسَ شَيْ‏ءٌ مِنَ الطَّيْرِ إِلَّا وَ هُوَ يَسْتَضْعِفُهَا وَ لَوْ عَلِمَتِ الطَّيْرُ مَا فِي‏ أَجْوَافِهَا مِنَ الْبَرَكَةِ لَمْ يَفْعَلْ بِهَا ذَلِكَ خَالِطُوا النَّاسَ بِأَلْسِنَتِكُمْ وَ أَبْدَانِكُمْ وَ زَايِلُوهُمْ بِقُلُوبِكُمْ وَ أَعْمَالِكُمْ فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا تَرَوْنَ مَا تُحِبُّونَ حَتَّى يَتْفُلَ بَعْضُكُمْ فِي وُجُوهِ بَعْضٍ وَ حَتَّى يُسَمِّيَ بَعْضُكُمْ بَعْضاً كَذَّابِينَ وَ حَتَّى لَا يَبْقَى مِنْكُمْ أَوْ قَالَ مِنْ شِيعَتِي [إِلَّا] كَالْكُحْلِ فِي الْعَيْنِ وَ الْمِلْحِ فِي الطَّعَامِ وَ سَأَضْرِبُ لَكُمْ مَثَلًا وَ هُوَ مَثَلُ رَجُلٍ كَانَ لَهُ طَعَامٌ فَنَقَّاهُ وَ طَيَّبَهُ ثُمَّ أَدْخَلَهُ بَيْتاً وَ تَرَكَهُ فِيهِ مَا شَاءَ اللَّهُ ثُمَّ عَادَ إِلَيْهِ فَإِذَا هُوَ قَدْ أَصَابَهُ السُّوسُ فَأَخْرَجَهُ وَ نَقَّاهُ وَ طَيَّبَهُ ثُمَّ أَعَادَهُ إِلَى الْبَيْتِ فَتَرَكَهُ مَا شَاءَ اللَّهُ ثُمَّ عَادَ إِلَيْهِ فَإِذَا هُوَ قَدْ أَصَابَ طَائِفَةً مِنْهُ السُّوسُ فَأَخْرَجَهُ وَ نَقَّاهُ وَ طَيَّبَهُ وَ أَعَادَهُ وَ لَمْ يَزَلْ كَذَلِكَ حَتَّى بَقِيَتْ مِنْهُ رِزْمَةٌ كَرِزْمَةِ الْأَنْدَرِ لَا يَضُرُّهُ السُّوسُ شَيْئاً وَ كَذَلِكَ أَنْتُمْ تُمَيَّزُونَ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا عِصَابَةٌ لَا تَضُرُّهَا الْفِتْنَةُ شَيْئاً

Ahmed ibn Houza, who from Ibn Harasaw Bahly, who from Ibrahim ibn Ishaq Nahwandi, who from Abd Allah ibn Hamad Ansari, who form Sabah Mazni, who from Haris ibn Huseer, who from Ibn Nabata, who says:

I heard Amir Al-Momineen^-asws say: You (our Shias) start behaving among people like honeybee does in birds, as all birds consider it to be weak (out of ignorance), however, if they would realise those treasures which are hidden in its stomach, they won’t take it as weak and worthless.

You should mingle with people while involving your tongues and bodies but be at a distance from them from your hearts and deeds.  By the One^-azwj who Holds my^-asws soul, you will not be able to see what you like to see (the Establish of the Divine Governance of Imam^-ajfj), unless and until your affairs reach to a state when you spit on each other’s face, allege each other as liars, and become so small in number as is the salt in dough or kohl in eyes.

I will try to elaborate on this by citing you an example: Consider a man who safely secures grains after sifting and cleaning in his grain-storage.  The grains are kept for some time but when he analyses it, he finds insects in it and he starts the cleaning process again and after removing the insects and waste, he secures the clean (insect free) grains. But after some time, he inspects his grains again in the store and finds insects therein spoiling it, he repeats the process several times until his grain-stock reduces to a small bag which are free from infect.  Similarly, you (shias) will be tested (with innovations/fitna) and sifted again and again until very few of you will remain (on the right path) and those will be pure ones who will then be protected (from us^-asws) from getting destroyed from the ‘Fitna’ (strife).^[36] See Appendix I for a similar Hadith:

In another Hadith,

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامٍ الْكِنْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِيَّاكُمْ أَنْ تَعْمَلُوا عَمَلًا يُعَيِّرُونَّا بِهِ فَإِنَّ وَلَدَ السَّوْءِ يُعَيَّرُ وَالِدُهُ بِعَمَلِهِ كُونُوا لِمَنِ انْقَطَعْتُمْ إِلَيْهِ زَيْناً وَ لَا تَكُونُوا عَلَيْهِ شَيْناً صَلُّوا فِي عَشَائِرِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ لَا يَسْبِقُونَكُمْ إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ فَأَنْتُمْ أَوْلَى بِهِ مِنْهُمْ وَ اللَّهِ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَحَبَّ إِلَيْهِ مِنَ الْخَبْ‏ءِ قُلْتُ وَ مَا الْخَبْ‏ءُ قَالَ التَّقِيَّةُ

The narrator says he heard it from Imam Abu Abdullah^-asws: ‘You should refrain from those acts, which would reflect badly on us^-asws, as a rogue son ruins his father’s image.  You should build a praiseworthy character, which does not bring any blame to us^-asws.  If your tribesmen have different beliefs, even then, keep on attending to their sick and participating in their funerals.  Don’t let them win in ‘Al-Khair’ (pious matters) as you should be better and more generous in these matters.  By Allah^-azwj! The best ‘Ibada’ (submission) is that which is carried out in solitude.’ The narrator asked: ‘Solitude?’ Imam^-asws replied, ‘Yes! Under Taqayyah.’^[37]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا تَزَالُ الزَّيْدِيَّةُ لَكُمْ وِقَاءً أَبَداً

Imam Abu Abdullah^-asws said: ‘Control your tongues by applying Taqayyah and quietly stay at home (meaning don’t fight with your opponents) so that you are saved from the everlasting troubles.  Wait until the time of standing of the ‘Qaim^ajfj (12^th Imam), the sect of Zaidiya has unsheathed their swords and initiated wars, leave these troubles for them, as per their ideology, and you had better stay out of it.^[38]

The meanings of killed in the way of Allah^-azwj

معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ هَذِهِ الْآيَةِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ‏ قَالَ فَقَالَ ع أَ تَدْرِي مَا سَبِيلُ اللَّهِ قَالَ قُلْتُ لَا وَ اللَّهِ إِلَّا أَنْ أَسْمَعَهُ مِنْكَ

(The book) ‘Ma’any Al Ahbar – My father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Al Munhal, from Jabir,

From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about this Verse regarding the Words of Allah^-azwj Mighty and Majestic: And whether you are slain in the Way of Allah or you die [3:157]. He^-asws said: ‘Do you know what is the Way of Allah^-azwj?’ I said, ‘No, by Allah^-azwj, until I hear it from you^-asws.’

قَالَ سَبِيلُ اللَّهِ هُوَ عَلِيٌّ ع وَ ذُرِّيَّتُهُ وَ سَبِيلُ اللَّهِ‏ مَنْ قُتِلَ فِي وَلَايَتِهِ قُتِلَ فِي سَبِيلِ اللَّهِ وَ مَنْ مَاتَ فِي وَلَايَتِهِ مَاتَ فِي سَبِيلِ اللَّهِ‏

He^-asws said: ‘The Way of Allah^-azwj is Ali^-asws Bin Abu Talib^-asws and his^-asws descendants. The one who is killed in his^-asws Wilayah has been killed in the Way of Allah^-azwj, and the one who dies in his^-asws Wilayah has died in the Way of Allah^-azwj.’’^[39]

Can we invite people to the Religion to revive them?

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْأَلُكَ أَصْلَحَكَ اللَّهُ فَقَالَ نَعَمْ فَقُلْتُ كُنْتُ عَلَى حَالٍ وَ أَنَا الْيَوْمَ عَلَى حَالٍ أُخْرَى كُنْتُ أَدْخُلُ الْأَرْضَ فَأَدْعُو الرَّجُلَ وَ الِاثْنَيْنِ وَ الْمَرْأَةَ فَيُنْقِذُ اللَّهُ مَنْ شَاءَ وَ أَنَا الْيَوْمَ لَا أَدْعُو أَحَداً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abu Khalid Al Qammat, from Humran who said,

‘I said to Abu Abdullah^-asws, ‘Can I ask you^-asws (something)? May Allah^-azwj Keep you^-asws well!’ He^-asws said: ‘Yes.’ So I said, ‘I was upon a (particular) state, and today I am upon another state. I used to enter the land, so I would invite (to Religion) the man, and the two, and the woman, and Allah^-azwj would Rescue the one whom He^-azwj so Desired to; and today I am not inviting anyone.’

فَقَالَ وَ مَا عَلَيْكَ أَنْ تُخَلِّيَ بَيْنَ النَّاسِ وَ بَيْنَ رَبِّهِمْ فَمَنْ أَرَادَ اللَّهُ أَنْ يُخْرِجَهُ مِنْ ظُلْمَةٍ إِلَى نُورٍ أَخْرَجَهُ

‘He^-asws said: ‘And there is nothing upon you if you were to leave between the people and their Lord^-azwj. So, the one whom Allah^-azwj Intends to Extract from darkness to Light, (He^-azwj) would Extract him.’

ثُمَّ قَالَ وَ لَا عَلَيْكَ إِنْ آنَسْتَ مِنْ أَحَدٍ خَيْراً أَنْ تَنْبِذَ إِلَيْهِ الشَّيْ‏ءَ نَبْذاً

‘Then he^-asws said: ‘Nor is it upon you if you know of goodness from anyone that you introduce the thing to him with an introduction.’

قُلْتُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ ثُمَّ سَكَتَ ثُمَّ قَالَ تَأْوِيلُهَا الْأَعْظَمُ أَنْ دَعَاهَا فَاسْتَجَابَتْ لَهُ

‘I said, ‘Inform me about the Words of Allah^-azwj Mighty and Majestic and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32].’ He^-asws said: ‘From drowning or burning.’ Then he^-asws was silent, then said: ‘Its magnificent interpretation is that you invite him, so he responds to it.’’^[40]

 

[1] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 3

[2] تفسير العيّاشي 1: 235/ 98.

[3] تفسير العيّاشي 1: 236/ 103.

[4] من لا يحضره الفقيه 3: 374/ 1767.

[5] تفسير القمّي 1: 136.

[6] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 68 H 2

[7] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 68 H 8

[8] Al Kafi – V 4 – The Book of Zakat Ch 82 H 4

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 3

[10] Al Kafi V 2 – The Book Of Belief and Disbelief CH 191 H 5

[11] Al Kafi V 2 – The Book Of Belief and Disbelief CH 193 H 4

[12] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 68 H 10

[13] مجمع البيان 3: 290.

[14] Bihar ul-Anwaar, vol. 74

[15] تهذيب الأحكام (تحقيق خرسان)، ج‏6، ص: 126

[16] Bihar Al-Anwaar V 76 – The Book of Evil deeds – Ch 97 H 11

[17] Bihar Al Awaar – V 38, The book of History – Amir Al Momineen^asws, Ch 64 H 7

[18] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 23 H 29

[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 2

[20] الكافي 4: 57/ 3.

[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 1

[22] تفسير العيّاشي 1: 313/ 88

[23] الكافي 7: 271/ 1

[24] تفسير العيّاشي 1: 312/ 84.

[25] تفسير العيّاشي 1: 313/ 86.

[26] Al Kafi – V 7 – The Book of Wergilds Ch 12 H 2

[27] Bihar Al-Anwaar – V 31, The book of Fitna (Strife) And Ordeals, Ch 29 H 8

[28] كمال‏الدين ج : 2 ص : 64, بحارالأنوار     29     435    : 433

[29] Al Kafi – V 5 – The Book of Jihaad Ch 4 H 1

[30] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 7

[31] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 8

[32] Al Kafi – V 7 – The Book of Wergilds Ch 1 H 10

[33] Reappearance of the 12^th Imam^ajfj

[34] بحارالأنوار ج : 52 ص : 113, H. 24.

[35] مستدرك‏الوسائل     12     301    23- باب تحريم إذاعة الحق مع الخوف

[36] بحارالأنوار ج : 52 ص : 116, H. 17.

[37] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 225, H. 11 (U. vol. 4, pp.144).

[38] Al-Kafi, Kitab-e-Eman wa Kufr, Ch, 226, H. 13 (U. vol. 4, pp.153).

[39] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 24 H 6

[40] Al Kafi V 2 – The Book Of Belief and Disbelief CH 92 H 3

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