THE BOOK OF SULAYM BIN QAYS AL-HILALI

كتاب سليم بن قيس الهلالي

 THE BOOK OF

SULAYM BIN QAYS AL-HILALI

أول مصنف عقائدي حديثي تاريخي وصل إلينا من القرن الأول

The first compilation of ideological historical Hadith that has reached to us from the first century

تأليف

Written by

 التابعي الكبير سليم بن قيس الهلالي

The great follower Sulaym Bin Qays Al-Hilali

 (2 قبل الهجرة – 76 هجرية)

2 BH to 76 AH

من خواص أصحاب الإمام أمير المؤمنين والإمامين الحسنين والإمام زين العابدين والإمام الباقر عليهم السلام

One of the special companions of the Imam Amir-ul-Momineen^-asws, and the two Imams Al-Hasanayn^-asws, and the Imam Zayn Al-Abidieen^-asws, and the Imam Al-Baqir^-asws

تحقيق

Researcher

محمد باقر الأنصاري الزنجاني

Mohammed Baqir Al-Ansary Al-Zanjany

 Hadith of Imam Ja’far Al-Sadiq^-asws on kitab Sulaym ibn Qays

[ 21397 ] 42 – الشيخ عبد النبي الكاظمي في تكملة الرجال: نقلا عن خط المجلسي رحمه الله، قال: اقول: وجدت نسخة قديمة من كتاب سليم بروايتين بينهما اختلاف يسير، وكتب في آخر احداهما: تم كتاب سليم بن قيس الهلالي – إلى أن قال – روي عن الصادق (عليه السلام)، أنه قال: ” من لم يكن عنده من شيعتنا ومحبينا كتاب سليم بن قيس الهلالي، فليس عنده من أمرنا شئ، ولا يعلم من أسبابنا شيئا، وهو أبجد الشيعة، وسر من اسرار آل محمد (عليهم السلام) “.

The Sheykh Abdul Naby Al Kazmy in Takmalat Al Rijaal said, ‘I copied from the writing of Al Majlisi, may Allah^-azwj have Mercy upon him, who said, ‘I say that I found an old copy of Kitab Sulaym by two reports between which were simple differences, and written at the end of one of them was, “This completes Kitab Sulaym Bin Qays Al Hilali – until it said – A report from Al Sadiq^-asws, that he^-asws said: ‘The ones from our^-asws Shiites and those that loves us^-asws, who does not have Kitab Sulaym Bin Qays Al-Hilali, then there is nothing with him from our^-asws matters, nor does he know anything from our^-asws reasons, and it is the Alphabet (Abjad) of the Shiites, and a secret from the secrets of the Progeny^-asws of Mohammed^-saww’.[1]

Preface

Sulaym ibn Qays Kufi Amari Hilali^-ra is ‘Tabai’[2] and has seen the lifetime of five Masoom Imams^-asws, including Imam Ali^-asws, Imam Hassan^-asws, Imam Hussain^-asws, Imam Zainul Abadeen^-asws and Imam Mohammed Baqir^-asws.  Sulaym has written those accounts in his priceless book, which he has either observed by his own eyes or has directly heard from those who have directly heard from the Divine tongues of the Prophet Mohammed^-saww or Amir-ul-Momineen Ali^-asws ibn abi Talib^-asws.  The date of birth of Sulaym ibn Qays can be estimated from the history somewhere during the early years after migration of the Holy Prophet^-saww to Medina and his demise is believed to have taken place somewhere between 70 to 90 Hijri[3].  Most of the Shia scholars have agreed that his book is the first Shia Ahadith book compiled even before the famous Shia book, consisting of the sermons and Ahadith narrated by Imam Zain-ul-Abadeen^-asws ‘Sahifa-e-Kamila’.

Ibn Nadeem has included in his book when commenting about the scholars and Ahadith contributors that Sulaym ibn Qays Hilali was among the devout companions of Amir-ul-Momineen^-asws.  He escaped persecution of Hajjaj ibn Yousif and took refuge with Abaan ibn abi Ayash.  Hajjaj wanted to arrest and kill Sulaym Ibn Qays, so Abaan offered him shelter in recognition of him being a companion of Amir-ul-Momineen^-asws.  When Sulaym ibn Qays was inspired about his death, he told Abaan, O the son of my brother, I am about to leave this world, as Prophet^-saww has informed me so.  After having said that Sulaym entrusted to Abaan his book (as it is in your hands today). It’s a famous book of Sulaym, which does not give reference to any other book but directly narrates from Amir-ul-Momineen^-asws and his^-asws pious companions.

Dream of Aban^-ra:

Ummar ibn Azina says, once Abaan ibn abi Ayash called for me and when I turned up he narrated to me the following: ‘I have been informed in my dream that I will soon be leaving this world, so I am very pleased to see you, last night Sulaym ibn Qays came into my dream, and said, O Abaan! You are about to exit this mortal world, fear Allah about the my work (book) which I have entrusted to you and do not waste it, fulfil your promise of keeping it hidden from the others but passing it onto the shias of Amir-ul-momineen^-asws, the shia which you entrust this book with should be pious and from good linage.  Abaan then continued telling me about Sulaym ibn Qays, that when Hajjaj came to Iraq, he started enquiring about Sulaym ibn Qays, as he had a burning desire of killing him.  Sulaym after finding it out slipped away from there and discreetly came to us in Nobandjan and resided with us at my house.  Abaan says I have not seen anyone more devout and knowledgeable, fearing Allah, disliking fame; I was, at that time, only fourteen years of age.

I learnt the Holy Quran from Sulaym and I used to ask him about various religious matters and he would narrate to me the Ahadith from the companions of the warriors of ‘Badr’. He narrated to me Ahadith from Salama ibn Umme Salama^sa the wife of the Holy Prophet^-saww, Muaz ibn Jabal, Salman Farasi, Amir-ul-Momineen^-asws, Abu Dharr, Miqdad, Ammar and Bara ibn Azab.  He then put those Ahadith away without taking any commitment from me but then near his death time, he called me and said:

O Abaan! I have stayed with you, and have not seen those things in you, which I really abhor. I have a book containing Ahadith which I have heard from most trustworthy narrators and I have written those down with my own hand, I do not want to reveal those Ahadith to the public as they will find those extremely strange and refute them, although those are just, I have directly heard those from just and pious ones, including Amir-ul-Momineen^-asws, Salman Farsi^-ra, Abu Dharr Ghafari^-ra, Miqdad ibn Aswad^-ra.  There is not a single Hadith in this compilation, which I after listening from one, has not ratified from the other one. All of them have agreed with those accounts.  When I got ill I thought about destroying them but then I abhor that idea and instead will like you to safeguard my work, do not reveal it to anyone but after my death and only to the one whom you find trustworthy, reliable and is a staunch Shia of Ahl Al-Bayt^-asws.  Upon accepting these conditions of Sulaym, he gave me his book, and read all of it to me, he then passed away.  After his death, I read his book again and found it very strange and difficult as it clearly showed destruction, in the Hereafter, of all nation of the Prophet Mohammed^-saww except for the followers of Amir-ul-Momineen^-asws, whether they might be among the Mahajr[4], Ansaar[5] or the Tabaie[6].

مسيرة الكتاب التاريخية

A HISTORICAL JOURNEY OF THE BOOK

كيف تعرف ابن أذينة على أبان؟

قال عمر بن أذينة: دعاني أبان بن أبي عياش قبل موته بنحو شهر فقال لي: رأيت البارحة رؤيا، أني خليق أن أموت سريعا. إني رأيتك الغداة ففرحت بك. إني رأيت الليلة سليم بن قيس الهلالي فقال لي: (يا أبان، إنك ميت في أيامك هذه. فاتق الله في وديعتي ولا تضيعها، وف لي بما ضمنت من كتمانها. ولا تضعها إلا عند رجل من شيعة علي بن أبي طالب صلوات الله عليه له دين وحسب). فلما بصرت بك الغداة فرحت برؤيتك وذكرت رؤياي سليم بن قيس.

How did Ibn Azina come to know Abaan

Umar Bin Azina said, ‘Abaan Bin Ayyash called me approximately one month before he died. He said to me, ‘I saw a dream last night that I will soon die. I saw you this morning and happy with you. I saw Sulaym Bin Qays last night (in the dream), he said to me, ‘O Abaan, You will soon be dead during these days, so fear Allah^-azwj with regard to my trust (this book) and do not let it go to waste, and be faithful to me with what responsibility I gave you for concealing it. And do not display it except in the presence of a man from the Shiites of Ali^-asws Bin Abu Talib^-asws who is reputable in his religion’. When I saw you today, I was happy to see you, and I mentioned to you the dream of Sulaym Bin Qays’.

كيف تعرف أبان على سليم؟

لما قدم الحجاج العراق سأل عن سليم بن قيس، فهرب منه فوقع إلينا بالنوبندجان متواريا، فنزل معنا في الدار. فلم أر رجلا كان أشد إجلالا لنفسه ولا أشد اجتهادا ولا أطول حزنا منه، ولا أشد خمولا لنفسه ولا أشد بغضا لشهرة نفسه منه. وأنا يومئذ ابن أربع عشرة سنة، وقد قرأت القرآن، وكنت أسأله فيحدثني عن أهل بدر. فسمعت منه أحاديث كثيرة عن عمر بن أبي سلمة ابن أم سلمة زوجة النبي صلى الله عليه وآله، وعن معاذ بن جبل وعن سلمان الفارسي وعن علي بن أبي طالب عليه السلام وأبي ذر والمقداد وعمار والبراء بن عازب. ثم استكتمنيها ولم يأخذ علي فيها يمينا.

When Al-Hajjaj came to Al Iraq, he asked about Sulaym Bin Qays. He fled from him, and came to us at Al-Nowbandajaan. He stayed with us at the house. I have never seen a man more intense in his reputation, nor more intense in his diligence, nor lengthier in his grief, nor more intense in being in isolation, nor more intense in abhorring publicity for himself, than him. And I was of fourteen years of age in those days, and had read the Quran, and I used to ask him, so he narrated to me about the people of Badr. I heard numerous Hadith from him, from Umar bin Abu Salma, the son of Umm Salma^-as, the wife of the Prophet^-saww, and from Ma’az Bin Jabal, and from Salman Al Farsy^-as, and from Ali^-asws Bin Abu Talib^-asws, and from Abu Dharr^-ra, and Al-Miqdad^-ra, and Ammar^-ra, and Al-Bara’a Bin Aazib^-ra. Then he told me to conceal these, but did not take an oath from me with my right hand.

قراءة سليم كتابه على أبان وتسليمه إياه

فلم ألبث أن حضرته الوفاة، فدعاني وخلا بي وقال: يا أبان، إني قد جاورتك فلم أر منك إلا ما أحب. وإن عندي كتبا سمعتها عن الثقات وكتبتها بيدي، فيها أحاديث لا أحب أن تظهر للناس، لأن الناس ينكرونها ويعظمونها. وهي حق أخذتها من أهل الحق والفقه والصدق والبر، عن علي بن أبي طالب صلوات الله عليه وسلمان الفارسي وأبي ذر الغفاري والمقداد بن الأسود رضي الله عنهم. وليس منها حديث أسمعه من أحدهم إلا سألت عنه الآخر حتى اجتمعوا عليه جميعا، فتبعتهم عليه، وأشياء بعد سمعتها من غيرهم من أهل الحق.

Sulaym read his book to Abaan and submitted it to him

It wasn’t long before, that death presented itself to him. He called me and was in seclusion with me, and said, ‘O Abaan, I have come close to you. I have not seen from you except what I like. And in my presence is a book of what I have heard from the reliable ones, and written it by my hand. In this are Hadith, which I would not like you to display to the people, because the people will deny these and will magnify them. And this is the truth, which I have taken from the people of the truth, and the understanding, and the sincerity, and the goodness – from Ali Bin Abu Talib^-asws, and Salman Al-Farsy^-ra, and Abu Dharr Al-Ghaffary^-ra, and Al-Miqdad Bin Al-Aswad^-ra. And there is no Hadith in it, which I have heard from one of them except that I asked about it to the other one until they all were in agreement with it. So I followed them, and there are things, which I heard afterwards from others, the people of the truth.

وإني هممت حين مرضت أن أحرقها، فتأثمت من ذلك وقطعت به. فإن جعلت لي عهد الله عز وجل وميثاقه أن لا تخبر بها أحدا ما دمت حيا، ولا تحدث بشيئ منها بعد موتي إلا من تثق به كثقتك بنفسك، وإن حدث بك حدث أن تدفعها إلى من تثق به من شيعة علي بن أبي طالب صلوات الله عليه ممن له دين وحسب. فضمنت ذلك له، فدفعها إلي وقرأها كلها علي. فلم يلبث سليم أن هلك، رحمه الله.

And I was considering burning it during my illness. I thought that to be a sin and cut myself off from it. Give me a promise of Allah^-azwj Mighty and Majestic, and by Him^-azwj you will not inform about it anyone as long as I am alive, nor will you narrate anything from it after my death except to the one as reliable as yourself. And if an event takes place whereby you have to hand it over, then give it to the reliable one from the Shiites of Ali^ar Bin Abu Talib^-asws who is reputable in his religion’ So he read it all out to me and handed all of it over to me. It was not long before Sulaym passed away. May Allah^-azwj have Mercy on him.

إقرار الحسن البصري بمحتوى كتاب سليم

فنظرت فيها بعده فقطعت بها وأعظمتها واستصعبتها، لأن فيها هلاك جميع أمة محمد صلى الله عليه وآله من المهاجرين والأنصار والتابعين، غير علي بن أبي طالب وأهل بيته صلوات الله عليهم وشيعته.

Approval of Al-Hassan Al-Basry of the contents of the Book of Sulaym

I looked into it afterwards, so I cut off by it, and magnified it, and found difficulties with it, because in it is the destruction of the whole of the community of Mohammed^-saww, from the Emigrants, and the Helpers, and the Followers (Al-Tabioun), apart from Ali^-asws Bin Abu Talib^-asws, and the People^-asws of his^-asws Household, and his^-asws Shiites.

فكان أول من لقيت بعد قدومي البصرة الحسن بن أبي الحسن البصري، وهو يومئذ متوار من الحجاج. والحسن يومئذ من شيعة علي بن أبي طالب صلوات الله عليه ومن مفرطيهم، نادم متلهف على ما فاته من نصرة علي عليه السلام والقتال معه يوم الجمل.

So, the first one I met when I proceeded to Basra was Al-Hassan Bin Abu Al-Hassan Al-Basry, and in those days he was one of those fleeing from Al-Hajjaj. And Al-Hassan in those days was one manifesting himself to be one of the Shiites of Ali^-asws Bin Abu Talib^-asws, and was remorseful and wanted to make up for not having helped Ali^-asws and fought alongside him^-asws in the battle of the Camel (Al-Jamal).

فخلوت به في شرقي دار أبي خليفة الحجاج بن أبي عتاب الديلمي، فعرضتها عليه، فبكى ثم قال: (ما في أحاديثه شيئ إلا حق، قد سمعته من الثقات من شيعة علي بن أبي طالب صلوات الله عليه وغيرهم .

So, I secluded myself with him in the eastern part of the house of Abu Khalifa Al-Hajjaj Bin Abu Otaab Al-Daylami. I presented it (the book) to him. He wept, then said, ‘There is no Hadith in it except that it is truth which I have heard from the reliable ones of the Shiites of Ali^-asws Bin Abu Talib^-asws, and others’.

تقرير الإمام زين العابدين عليه السلام للكتاب

قال أبان: فحججت من عامي ذلك فدخلت على علي بن الحسين عليه السلام، وعنده أبو الطفيل عامر بن واثلة صاحب رسول الله صلى الله عليه وآله – وكان من خيار أصحاب علي عليه السلام – ولقيت عنده عمر بن أبي سلمة ابن أم سلمة زوجة النبي صلى الله عليه وآله. فعرضته عليه وعلى أبي الطفيل وعلى علي بن الحسين عليه السلام ذلك أجمع ثلاثة أيام – كل يوم إلى الليل – ويغدو عليه عمر وعامر. فقرآه عليه ثلاثة أيام، فقال عليه السلام لي: (صدق سليم، رحمه الله، هذا حديثنا كله نعرفه).

Approval of the Imam Zayn Al-Abideen^-asws for the book

Abaan said, ‘I went for Pilgrimage during that year. I came to Ali^-asws Bin Al-Husayn^-asws, and in his^-asws presence was Abu Tufayl Aamir Bin Waasila, a companion of the Messenger of Allah^-saww – and he was one of the good companions of Ali^-asws – and I met in his^-asws presence Umar Bin Abu Salma, son of Umm Salma^-ra, wife of the Prophet^-saww. I presented it (this book) to him, and to Abu Tufayl, and to Ali^-asws Bin Al-Husayn^-asws in that gathering for three days – every day until the night – Umar and Aamir came to him^-asws as well. I read it out to him^-asws for three days. He^-asws said to me: ‘Sulaym has spoken the truth, may Allah^-azwj have mercy on him. These are our^-asws Hadith, we^-asws recognise all of them’.

وقال أبو الطفيل وعمر بن أبي سلمة: (ما فيه حديث إلا وقد سمعناه من علي صلوات الله عليه، ومن سلمان ومن أبي ذر ومن المقداد).

And so said Abu Al-Tufayl and Umar Bin Abu Salma, ‘There is nothing in it except that, which we have heard it from Ali^-asws, and from Salman^-ra, and from Abu Dharr^-ra, and from Al-Miqdad^-ra.

فقلت لأبي الحسن علي بن الحسين عليه السلام: جعلت فداك، إنه ليضيق صدري ببعض ما فيه، لأن فيه هلاك أمة محمد صلى الله عليه وآله رأسا من المهاجرين والأنصار والتابعين، غيركم أهل البيت وشيعتكم. فقال عليه السلام: يا أخا عبد القيس، أما بلغك أن رسول الله صلى الله عليه وآله قال: (إن مثل أهل بيتي في أمتي كمثل سفينة نوح في قومه، من ركبها نجا ومن تخلف عنها غرق. وكمثل باب حطة في بني إسرائيل)؟ فقلت: نعم.

I said to Abu Al-Hassan Ali^-asws Bin Al-Husayn^-asws, ‘May I be sacrificed for you, some of this which is in it, has constricted my chest, because in it is the destruction of the community of Mohammed^-saww, chiefs of the ‘Al-Mahajir’[7] and the ‘Al-Ansar’[8] and the Followers, except for you^-asws the People^-asws of the Household and your^-asws Shiites’. He^-asws said: ‘O brother of Abdul Qays, has it not reached to you that the Messenger of Allah^-saww said that: ‘The example of the People^-asws of my^-saww Household in my^-saww community is like the ark of Noah^sa among his^-as people. The one who embarks upon it is rescued, and the one who is left behind will drown. Like the Door of Hitta among the Children of Israel?’ I said, ‘Yes’.

قال: من حدثك؟ فقلت: قد سمعته من أكثر من مائة من الفقهاء. فقال: ممن؟ فقلت: سمعته من حنش بن المعتمر، وذكر أنه سمعه من أبي ذر وهو آخذ بحلقة باب الكعبة ينادي به نداء ويرويه عن رسول الله صلى الله عليه وآله. فقال: وممن؟ فقلت: ومن الحسن بن أبي الحسن البصري أنه سمعه من أبي ذر ومن المقداد بن الأسود الكندي ومن علي بن أبي طالب صلوات الله عليه. فقال: وممن؟ فقلت: ومن سعيد بن المسيب وعلقمة بن قيس، ومن أبي ظبيان. الجنبي، ومن عبد الرحمن بن أبي ليلى – كل هؤلاء حاجين – أخبروا أنهم سمعوا من أبي ذر.

He^-asws said: ‘Who narrated to you?’ I said, ‘I have heard it from more than one hundred of the Fuqaha’. He^-asws said: ‘From whom?’ I said, ‘I heard it from Hanash Bin Al-Mo’tamar, and he mentioned that he heard it from Abu Dharr^-ra who was grabbing the ring of the Door of the Kaabah, calling out (loudly), and he^-ra was reporting from the Messenger of Allah^-saww’. He^-asws said: ‘And from whom?’ I said, ‘And from Al-Hassan Bin Abu Al-Hassan Al-Basry. He heard it from Abu Dharr^-ra and from Al-Miqdad Bin Al-Aswad Al-Kindy^-ra, and from Ali^-asws Bin Abu Talib^-asws’. He^-asws said: ‘And from whom?’ I said, ‘And from Saeed Bin Al-Musayyab, and Alqama Bin Qays, and from Abu Zibyaan Al-Janbiy, and from Abdul Rahmaan Bin Abu Layli – all of them were Pilgrims – they informed that they heard from Abu Dharr^-ra’.

وقال أبو الطفيل وعمر بن أبي سلمة: (ونحن والله سمعنا من أبي ذر، وسمعناه من علي بن أبي طالب عليه السلام والمقداد وسلمان). ثم أقبل عمر بن أبي سلمة فقال: والله، لقد سمعته ممن هو خير من هؤلاء كلهم، سمعته من رسول الله صلى الله عليه وآله، سمعته أذناي ووعاه قلبي. فأقبل علي علي بن الحسين عليه السلام فقال: أو ليس هذا الحديث وحده ينتظم جميع ما أفظعك وعظم في صدرك من تلك الأحاديث؟ اتق الله يا أخا عبد القيس، فإن وضح لك أمر فاقبله وإلا فاسكت تسلم ورد علمه إلى الله، فإنك في أوسع مما بين السماء والأرض. قال أبان: فعند ذلك سألته عما يسعني جهله وعما لا يسعني جهله، فأجابني بما أجابني.

And so said Abu Al-Tufayl and Umar Bin Abu Salma, ‘And we, by Allah^-azwj, heard from Abu Dharr^-ra, and we heard it from Ali^-asws Bin Abu Talib^-asws, and Al-Miqdad^-ra, and Salman^-ra’. Then Umar Bin Abu Salma said, ‘By Allah^-azwj, I have heard it from the one who is better than all of them. I heard it from the Messenger of Allah^-saww. I heard it by my ears, and remembered it by my heart. Ali^-asws Bin Al-Husayn^-asws addressed me. He^-asws said: ‘Is this not one of the Hadith from all those that constricted you and created (a burden) on your chest? Fear Allah^-azwj, O brother of Abdul Qays, for if its matter is clear to you, then accept it otherwise observe silence, submit and refer its knowledge to Allah^-azwj, for you there is leeway with regards to this which is wider than what is between the sky and the earth’. Abaan said, ‘At that point, I asked him^-asws about what I was ignorant of and what I was not ignorant of. He^-asws answered me what he^-asws answered me’.

أبان وأبو الطفيل

قال أبان: ثم لقيت أبا الطفيل بعد ذلك في منزله، فحدثني في الرجعة عن أناس من أهل بدر وعن سلمان وأبي ذر والمقداد وأبي بن كعب. وقال أبو الطفيل: فعرضت ذلك الذي سمعته منهم على علي بن أبي طالب عليه السلام بالكوفة، فقال لي: (هذا علم خاص يسع الأمة جهله ورد علمه إلى الله تعالى). ثم صدقني بكل ما حدثوني فيها وقرأ علي بذلك قرآنا كثيرا وفسره تفسيرا شافيا، حتى صرت ما أنا بيوم القيامة بأشد يقينا مني بالرجعة.

Abaan and Abu Al-Tufayl

Abaan said, ‘Then I met Abu Al-Tufayl after that at his house. He narrated to me regarding the Return (Al-Raj’at) about the people from the combatants of Badr, and from Salman^-ra, and Abu Dharr^-ra, and Al-Miqdad^-ra, and Abu Bin Ka’ab. And Abu Al-Tufayl said, ‘I presented that which I had heard from it, to Ali^-asws Bin Abu Talib^-asws at Al-Kufa. He^-asws said to me: ‘This is a special knowledge, and there is leeway for the general public to be ignorant of it to refer its knowledge to Allah^-azwj’. Then he^-asws ratified to me of all what had been narrated to me regarding it, and read out to me regarding that a lot from the Quran and explained its explanation satisfactorily, to the extent that I ended up being more convince about the Return (Al-Raj’at) than the Day of Judgement’.

وكان مما قلت: يا أمير المؤمنين، أخبرني عن حوض رسول الله صلى الله عليه وآله، أفي الدنيا هو أم في الآخرة؟ فقال: بل في الدنيا. قلت: فمن الذائد عنه؟ قال: أنا بيدي هذه، فليردنه أوليائي وليصرفن عنه أعدائي. قلت: يا أمير المؤمنين، قول الله تعالى: (وإذا وقع القول عليهم أخرجنا لهم دابة من الأرض تكلمهم، أن الناس…) الآية، ما الدابة؟ قال: يا أبا الطفيل، اله عن هذا.

And from what I said was, ‘O Amir-ul-Momineen^-asws, inform me about the Fountain of the Messenger of Allah^-saww, is it in the world or it is in the Hereafter?’ He^-asws said: ‘But, it is in the world’. I said, ‘So, who is the one who will defend (turn people back) from it?’ He^-asws said: ‘I^-asws will, by these hands of mine^-asws. So, my^-asws friends will come near it, and my^-asws enemies will be turned back from it’. I said, ‘O Amir-ul-Momineen^-asws, the Statement of Allah^-azwj “[27:82] And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall wound them, because people did not believe in Our communications”, what is the creature?’ He^-asws said: ‘O Abu Al-Tufayl, refrain from this’.

فقلت: يا أمير المؤمنين، أخبرني به جعلت فداك. قال: هي دابة تأكل الطعام وتمشي في الأسواق وتنكح النساء. فقلت: يا أمير المؤمنين، من هو؟ قال: هو زر الأرض الذي إليه تسكن الأرض. قلت: يا أمير المؤمنين، من هو؟ قال: صديق هذه الأمة وفاروقها ورئيسها وذو قرنها. قلت: يا أمير المؤمنين، من هو؟ قال: الذي قال الله عز وجل: (ويتلوه شاهد منه) ، والذي (عنده علم الكتاب)، (والذي جاء بالصدق)، والذي (صدق به) أنا، والناس كلهم كافرون غيري وغيره.

I said, ‘O Amir-ul-Momineen^-asws, inform me about it, may I be sacrificed for you^-asws’. He^-asws said: ‘It is a creature which eats the food, and walks in the markets, and marries the women’. I said, ‘O Amir-ul-Momineen^-asws, who is he?’ He^-asws said: ‘He is a necessity for the earth for it to be tranquil’. I said, ‘O Amir-ul-Momineen^-asws, who is he?’ He^-asws said: ‘He is the Truthful (Siddique) of this community and its Differentiator (Farouq), and its chief, and its ‘Zukarn’’. I said, ‘O Amir-ul-Momineen^-asws, who is he?’ He^-asws said: ‘The one about whom Allah^-azwj Mighty and Majestic has Said “[11:17] and a witness from Him recites it”, and the one “[13:43] and whoever has knowledge of the Book”, and the one “[39:33] And he who brings the truth and (he who) accepts it as the truth”, it is I^-asws, and all of the people disbelieved apart from me^-asws, and him^-saww’.

قلت: يا أمير المؤمنين، فسمه لي. قال: قد سميته لك. يا أبا الطفيل، والله لو دخلت على عامة شيعتي الذين بهم أقاتل، الذين أقروا بطاعتي وسموني (أمير المؤمنين) واستحلوا جهاد من خالفني، فحدثتهم شهرا ببعض ما أعلم من الحق في الكتاب الذي نزل به جبرئيل على محمد صلى الله عليه وآله وببعض ما سمعت من رسول الله صلى الله عليه وآله لتفرقوا عني حتى أبقى في عصابة حق قليلة، أنت وأشباهك من شيعتي.

I said, ‘O Amir-ul-Momineen^-asws, name him for me’. He^-asws said; ‘I^-asws have named him for you. O Abu Al-Tufayl, by Allah^-azwj, if the general public of the Shiites who have fought by my^-asws side come to me^-asws, those that have accepted to be obedient to me^-asws, and call me^-asws Amir-ul-Momineen, and consider it lawful to fight against the one who opposes me^-asws, if I^-asws were to narrate to them for months some of what I^-asws know from the truth regarding the book which Jibraeel^-as descended with upon Mohammed^-saww, and some of what I^-asws heard from the Messenger of Allah^-saww, they will disperse from me^-asws until there will remain only a few of the truthful ones, you and those like you from my^-asws Shiites’.

ففزعت وقلت: يا أمير المؤمنين، أنا وأشباهي نتفرق عنك أو نثبت معك؟ قال: لا، بل تثبتون. ثم أقبل علي فقال: إن أمرنا صعب مستصعب لا يعرفه ولا يقر به إلا ثلاثة: ملك مقرب أو نبي مرسل أو عبد مؤمن نجيب امتحن الله قلبه للإيمان. يا أبا الطفيل، إن رسول الله صلى الله عليه وآله قبض فارتد الناس ضلالا وجهالا(1)، إلا من عصمه الله بنا أهل البيت.

I panicked and said, ‘O Amir-ul-Momineen^-asws, I and those like me, we will disperse from you^-asws, or will we remain steadfast with you^-asws?’ He^-asws said: ‘No, but you will remain steadfast’. Then he^-asws turned towards me and said: ‘Our^-asws matters are difficult, and become more difficult, none understand it nor accept it except for three – an Angel of Proximity, or a ‘Mursil Nabi^-as’,[9] or a ‘Momin’[10] whose heart was Tested with Eman[11] by Allah^-azwj. O Abu Al-Tufayl, when the Messenger of Allah^-saww passed away, the people turned apostate by straying and ignorance, except for the ones whom Allah^-azwj Protected by us^-asws, the People^-asws of the Household’.

قراءة أبان كتاب سليم على ابن أذينة وتسليمه إياه

قال عمر بن أذينة: ثم دفع إلي أبان (كتاب سليم بن قيس الهلالي العامري)، ولم يلبث أبان بعد ذلك إلا شهرا حتى مات. فهذه نسخة كتاب سليم بن قيس العامري الهلالي، دفعه إلي أبان بن أبي عياش وقرأه علي. وذكر أبان أنه قرأه على علي بن الحسين عليه السلام فقال: (صدق سليم، هذا حديثنا نعرفه).

Reading of the Book of Sulaym by Abaan to Ibn Azina, and handing it over to him

Umar Bin Azina said, ‘Then Abaan handed the Book of Sulaym Bin Qays Al-Hilali Al-Aamiry over to me, and Abaan did not remain (alive) after that except for a few months, until he died. So, this is the copy of the Book of Sulaym Bin Qays Al-Aamiry Al-Hilali, which Abaan Bin Abu Ayyash handed over to me, and read it to me. And Abaan mentioned that he had read it out to Ali^-asws Bin Al-Husayn^-asws, he^-asws said: ‘Sulaym spoke the truth, these are our^-asws Ahadith. We^-asws recognise it’.

HADITH 1

)1( كلام النبي (ص) في اللحظة الأخيرة من عمره المبارك

THE SPEECH OF THE PROPHET^-saww AT THE LAST MOMENT OF HIS^-saww BLESSED LIFE

قال سليم: سمعت سلمان الفارسي يقول: كنت جالسا بين يدي رسول الله صلى الله عليه وآله في مرضه الذي قبض فيه. فدخلت فاطمة عليها السلام، فلما رأت ما برسول الله صلى الله عليه وآله من الضعف خنقتها العبرة حتى جرت دموعها على خديها. فقال رسول الله صلى الله عليه وآله: يا بنية، ما يبكيك؟ قالت: يا رسول الله، أخشى على نفسي وولدي الضيعة من بعدك.

Sulaym said: ‘I heard Salman Al-Farsy^-ra say, ‘I^-ra was seated in front of the Messenger of Allah^-saww during his^-saww illness in which he^-saww passed away. Fatima^-asws entered the chamber. When she^-asws saw the weak state of the Messenger of Allah^-saww, she^-asws almost suffocated and tears started flowing from her^-asws cheeks. The Messenger of Allah^-saww said: ‘O daughter^-asws, why are you^-asws crying?’ She^-asws said: ‘O Messenger of Allah^-saww, I^-asws fear for the destruction of myself^-asws and my^-asws children after you^-saww’.

آل محمد عليهم السلام خيرة الله في أرضه

فقال رسول الله صلى الله عليه وآله – واغرورقت عيناه بالدموع -: يا فاطمة، أوما علمت إنا أهل بيت اختار الله لنا الآخرة على الدنيا، وإنه حتم الفناء على جميع خلقه وإن الله تبارك وتعالى اطلع إلى الأرض اطلاعة فاختارني منهم فجعلني نبيا. ثم اطلع إلى الأرض ثانية فاختار بعلك وأمرني أن أزوجك إياه، وأن أتخذه أخا ووزيرا ووصيا وأن أجعله خليفتي في أمتي. فأبوك خير أنبياء الله ورسله، وبعلك خير الأوصياء والوزراء، وأنت أول من يلحقني من أهلي. ثم اطلع إلى الأرض إطلاعة ثالثة فاختارك وأحد عشر رجلا من ولدك وولد أخي بعلك منك. بشارة النبي بالأئمة الاثني عشر عليهم السلام

The Progeny^-asws of Mohammed^-saww are the best of the creation of Allah^-azwj in His^-azwj Earth –

The Messenger of Allah^-saww said, and he^-saww had tears in his^-saww eyes: ‘O Fatima^-asws, don’t you^-asws know that Allah^-azwj has Chosen for us^-asws, the People^-asws of the Household, the Hereafter instead of the world, and destruction has been Ordained for all creatures, and that Allah^-azwj Looked at the earth and Chose me^-saww from them, and Made me^-saww to be a Prophet^-saww. Then He^-azwj Looked at the earth for a second time, and He^-azwj Chose your^-asws husband and Ordered me^-saww to marry you^-asws to him^-asws and I^-saww took him^-asws as a brother, and a Vizier^-asws, and made him^-asws to be my^-saww Caliph in my^-saww community. Your^-asws father^-saww is the best of the Prophets^-as of Allah^-azwj and His^-azwj Messengers^-as, and your^-asws husband^-asws is the best of the successors^-as and the Viziers, and you^-asws will be the first one to meet me^-saww from my^-saww Family. Then He^-azwj looked at the earth for a third time. He^-azwj Chose you^-asws and eleven men^-asws from your^-asws sons^-asws and the sons^-asws of my^-saww brother^-asws who^-asws is your^-asws husband’. The Prophet^-saww thus gave the good news of the twelve Imams^-asws.

فأنت سيدة نساء أهل الجنة وابناك الحسن والحسين سيدا شباب أهل الجنة، وأنا وأخي والأحد عشر إماما أوصيائي إلى يوم القيامة، كلهم هادون مهديون. أول الأوصياء بعد أخي، الحسن ثم الحسين، ثم تسعة من ولد الحسين في منزل واحد في الجنة. وليس منزل أقرب إلى الله من منزلي ثم منزل إبراهيم وآل إبراهيم.

‘So, O Fatima^-asws, you^-asws are the leader of the women of the Paradise, and your^-asws two sons^-asws Al-Hassan^-asws and Al-Husayn^-asws are the leaders of the youths of the Paradise, and I^-saww and my^-saww brother^-asws and eleven Imams^-asws are my^-saww successors up to the Day of Judgement, all of them^-asws being guides and guided ones^-asws. The first successor^-asws after my^-saww brother^-asws, is Al-Hassan^-asws, then Al-Husayn^-asws, then nine from the sons of Al-Husayn^-asws, will all be of one and the same status in the Paradise. And there is no status nearer to Allah^-azwj than my^-saww status, then the status of Ibrahim^-as and the offspring of Ibrahim^-as’.

إكرام الله لفاطمة عليها السلام

أما تعلمين – يا بنية – أن من كرامة الله إياك أن زوجك خير أمتي وخير أهل بيتي، أقدمهم سلما وأعظمهم حلما وأكثرهم علما وأكرمهم نفسا وأصدقهم لسانا وأشجعهم قلبا وأجودهم كفا وأزهدهم في الدنيا وأشدهم اجتهادا. فاستبشرت فاطمة عليها السلام بما قال لها رسول الله صلى الله عليه وآله وفرحت.

The Honouring by Allah^-azwj of Fatima^-asws –

The Messenger of Allah^-saww said: ‘But, do you^-asws know, O daughter, that from the Honours of Allah^-azwj to you^-asws is that your^-asws husband^-asws is the best of my^-saww community and the best of my^-saww Family. He^-asws is the first to submit, and the greatest in forbearance, and the most knowledgeable, and the most prestigious, and the most truthful by his^-asws tongue, and the most bravest of the hearts, and the most generous of the hands, and the most ascetic in the world, and the severest of the strugglers’. Fatima^-asws received the good news by what the Messenger of Allah^-saww had said to her^-asws, and she became happy’.

ميزات أمير المؤمنين عليه السلام

ثم قال لها رسول الله صلى الله عليه وآله: إن لعلي بن أبي طالب ثمانية أضراس ثواقب نوافذ، ومناقب ليست لأحد من الناس: إيمانه بالله وبرسوله قبل كل أحد ولم يسبقه إلى ذلك أحد من أمتي، وعلمه بكتاب الله وسنتي وليس أحد من أمتي يعلم جميع علمي غير بعلك، لأن الله علمني علما لا يعلمه غيري وغيره، ولم يعلم ملائكته ورسله وإنما علمه إياي وأمرني الله أن أعلمه عليا ففعلت ذلك. فليس أحد من أمتي يعلم جميع علمي وفهمي وفقهي كله غيره. وإنك – يا بنية – زوجته، وإن ابنيه سبطاي الحسن والحسين وهما سبطا أمتي. وأمره بالمعروف ونهيه عن المنكر، وإن الله جل ثناؤه علمه الحكمة وفصل الخطاب.

Features of Amir-ul-Momineen^-asws –

Then the Messenger of Allah^-saww said to her^-asws: ‘For Ali^-asws Bin Abu Talib^-asws there are eight shining wonders and merits which are not for anyone from the people: – He^-asws believed in Allah^-azwj and His^-azwj Messenger^-saww before anyone and he^-asws was not preceded to that by anyone from my^-saww community. He^-asws knew the Book of Allah^-azwj and my^-saww Sunnah, and there is none from my^-saww community who knows the whole of my^-saww knowledge other than your^-asws husband^-asws, because Allah^-azwj Taught me^-saww the knowledge. He^-azwj did not Teach any one apart from me^-saww and him^-asws, and He^-saww did not Teach His^-azwj Angels and His^-azwj Messengers^sa, but He^-azwj Taught it to me^-saww and Ordered me^-saww to make it known to him^-asws, so I^-saww did that. There is none from my^-saww community who knows the whole of my^-saww knowledge, and my^-saww understanding, and my^-saww doctrine, all of it, apart from him^-asws. And you^-asws, O daughter, your^-asws husband^-asws, and your^-asws two sons^-asws, my^-saww grandsons^-asws, Al-Hassan^-asws and Al-Husayn^-asws, and they are both^-asws the chosen ones of my^-saww community. And he^-asws enjoins the good and forbids from the evil, and that Allah^-azwj, Majestic is His^-azwj Glory, Taught him^-asws the wisdom and the intricacies of speech.

ميزات أهل البيت عليهم السلام الخاصة

يا بنية، إنا أهل بيت أعطانا الله سبع خصال لم يعطها أحدا من الأولين ولا أحدا من الآخرين غيرنا: أنا سيد الأنبياء والمرسلين وخيرهم، ووصيي خير الوصيين، ووزيري بعدي خير الوزراء، وشهيدنا خير الشهداء أعني حمزة عمي. قالت: يا رسول الله، سيد الشهداء الذين قتلوا معك؟ قال: لا، بل سيد الشهداء من الأولين والآخرين ما خلا الأنبياء والأوصياء.

The special features of the people^-asws of the Household –

O daughter, we^-asws, the People^-asws of the Household have been Given by Allah^-azwj seven qualities, which no one from the former ones nor from the later ones have been Given apart from us^-asws. I^-saww am the chief of the Prophets^-as and the Messengers^-as and the best of them^-as, and my^-saww successor^-asws is the best of the successors^-as, and my^-saww vizier after me^-saww is the best of the viziers^-as, and our^-asws martyrs are the best of the martyrs, meaning my^-saww uncle Hamza’. She^-asws said: ‘O Messenger of Allah^-saww, the chief of those martyrs who were killed with you^-saww?’ He^-saww said: ‘No, but the chief of the martyrs from the former ones and the later ones, except for the Prophets^-as and the successors^-as.

وجعفر بن أبي طالب ذو الهجرتين وذو الجناحين المضرجين يطير بهما مع الملائكة في الجنة. وابناك الحسن والحسين سبطا أمتي وسيدا شباب أهل الجنة. ومنا – والذي نفسي بيده – مهدي هذه الأمة الذي يملأ الله به الأرض قسطا وعدلا كما ملئت ظلما وجورا. قالت فاطمة عليها السلام: يا رسول الله، فأي هؤلاء الذين سميت أفضل؟ فقال رسول الله صلى الله عليه وآله: أخي علي أفضل أمتي، وحمزة وجعفر هذان أفضل أمتي بعد علي وبعدك وبعد ابني وسبطي الحسن والحسين وبعد الأوصياء من ولد ابني هذا – وأشار رسول الله صلى الله عليه وآله بيده إلى الحسين عليه السلام – منهم المهدي. والذي قبله أفضل منه، الأول خير من الآخر لأنه إمامه والآخر وصي الأول. إنا أهل بيت اختار الله لنا الآخرة على الدنيا.

And Ja’far^-as Bin Abu Talib^-as, the one who^-as migrated twice, and the one with two coloured wings with which he^sa flies with the Angels in the Paradise. And your^-asws two sons^-asws are the chosen ones of my^-saww community and the chiefs of the youths of the Paradise. By the One^-azwj in Whose Hand is my^-saww soul, from us^-asws is the Guided One (Al-Mahdi^-asws) of this community by whom^-asws Allah^-azwj will Fill the earth with fairness and justice just as it had been filled with injustice and oppression’.

Fatima^-asws said: ‘O Messenger of Allah^-saww, of all those that you^-saww have named, which one is the best?’ The Messenger of Allah^-saww said: ‘My^-saww brother Ali^-asws is the best of my^-saww community, and Hamza^-as and Ja’far^-as, these two^-as are the best of my^-saww community after Ali^-asws, and after you^-asws, and after my^-asws two sons^-asws and my^-saww two grandsons^-asws Al-Hassan^-asws and Al-Husayn^-asws,[12] and after the successors^-asws from the sons^-asws of this son^-asws of mine^-saww’ – and the Messenger of Allah^-saww indicated by his^-saww hand towards Al-Husayn^-asws – ‘from them^-asws is The Guided One (Al-Mahdi^-asws), and the one^-asws before him^-asws is higher than him^-asws. The former one^-asws is better than the later one^-asws because he^-asws is his^-asws Imam^-asws, and the later one^-asws is his^-asws successor^-asws of the former one^-asws. For us^-asws the People^-asws of the Household, Allah^-azwj has Chosen the Hereafter instead of the world.

إخبار النبي صلى الله عليه وآله بتظاهر الأمة على علي عليه السلام من بعده

ثم نظر رسول الله صلى الله عليه وآله إلى فاطمة وإلى بعلها وإلى ابنيها فقال: يا سلمان، أشهد الله أني حرب لمن حاربهم وسلم لمن سالمهم. أما إنهم معي في الجنة. ثم أقبل النبي صلى الله عليه وآله على علي عليه السلام فقال: يا علي، إنك ستلقي بعدي من قريش شدة، من تظاهرهم عليك وظلمهم لك. فإن وجدت أعوانا عليهم فجاهدهم وقاتل من خالفك بمن وافقك، فإن لم تجد أعوانا فاصبر وكف يدك ولا تلق بيدك إلى التهلكة، فإنك مني بمنزلة هارون من موسى، ولك بهارون أسوة حسنة. إنه قال لأخيه موسى: (إن القوم استضعفوني وكادوا يقتلونني).

The news given by the Prophet^-saww of what will appear in the nation to Ali^-asws after him^-saww –

Then the Messenger of Allah^-saww looked towards Fatima^-asws, her^-asws husband^-asws, and her^-asws two sons^-asws. He^-saww said: ‘O Salman^-ra, I^-saww testify to Allah^-azwj as my^-saww Witness that I^-saww am at war with the one who is at war with them^-asws, and at peace with the one who is at peace with them^-asws. But, they^-asws will be with me^-saww in the Paradise. Then the Prophet^-saww addressed Ali^-asws. He^-saww said: ‘O Ali^-asws, after me^-saww, you^-asws will face severities from the Quraish from their revolt against you^-asws and injustices towards you^-asws. If you^-asws find ‘Al-Ansar’ then fight them and kill the one who opposes you^-asws including the one who agrees with them (your^-asws enemies). If you^-asws do not find ‘Al-Ansar’, observe patience, and withhold your^-asws hand, and do not let your^-asws hands meet with destruction, for you^-asws are with me^-saww of the status of Haroon^sa with Musa^sa, and for you^-asws is the best example of Haroon^sa where he^-as said to his^sa brother Musa^sa “[7:150] Son of my mother! the people did indeed reckon me as weak, and were close to slaying me!”

HADITH 2

(2) تظاهر الأمة على علي عليه السلام بعد رسول الله (ص)

WHAT WILL MANIFEST FROM THE NATION TO ALI^-asws AFTER THE MESSENGER OF ALLAH^-saww

قال سليم: وحدثني علي بن أبي طالب عليه السلام قال: كنت أمشي مع رسول الله صلى الله عليه وآله في بعض طرق المدينة. فأتينا على حديقة فقلت: يا رسول الله، ما أحسنها من حديقة قال: ما أحسنها ولك في الجنة أحسن منها. ثم أتينا على حديقة أخرى، فقلت: يا رسول الله، ما أحسنها من حديقة قال: ما أحسنها ولك في الجنة أحسن منها. حتى أتينا على سبع حدائق، أقول: يا رسول الله، ما أحسنها ويقول: لك في الجنة أحسن منها.

Sulaym said: ‘And narrated to me Ali^-asws Bin Abu Talib^-asws saying: ‘I^-asws was walking with the Messenger of Allah^-saww in one of the roads of Al-Medina. We^-asws came to a garden. I^-asws said: ‘O Messenger of Allah^-saww, what a beautiful garden it is’. He^-saww said: ‘What a beauty it is, and for you^-asws in the Paradise is better than it’. Then we^-asws came to another garden. I^-asws said: ‘‘O Messenger of Allah^-saww, what a beautiful garden it is’. He^-saww said: ‘What a beauty it is, and for you^-asws in the Paradise is better than it’. To the extent that we^-asws came across seven gardens. I^-asws kept saying: ‘What a beauty it is’, and he^-saww kept saying: ‘For you^-asws, in the Paradise, is better than it’.

علي عليه السلام الشهيد الوحيد الفريد

فلما خلا له الطريق اعتنقني، ثم أجهش باكيا فقال: بأبي الوحيد الشهيد فقلت: يا رسول الله، ما يبكيك؟ فقال: ضغائن في صدور أقوام لا يبدونها لك إلا من بعدي، أحقاد بدر وترات أحد. قلت: في سلامة من ديني؟ قال: في سلامة من دينك.

Ali^-asws the martyr, the only, the unique –

When we^-asws left the road, he^-saww embraced me^-asws, he^-saww began crying. He^-saww said: ‘May my^-saww father^-as be sacrificed for the lonely martyr’. I^-asws said: ‘O Messenger of Allah^-saww, what makes you^-saww cry?’ He^-saww said: ‘There are grudges in the chests of the people that will not be manifested to you^-asws except after me^-saww, malice of Badr and enmity of Ohad’. I^-asws said: ‘Will my^-asws Religion be intact?’ He^-saww said: ‘Your^-asws Religion will be intact’.

برنامج النبي عليه السلام لعلي صلى الله عليه وآله

فابشر يا علي، فإن حياتك وموتك معي، وأنت أخي وأنت وصيي وأنت صفيي ووزيري ووارثي والمؤدي عني، وأنت تقضي ديني وتنجز عداتي عني، وأنت تبرء ذمتي وتؤدي أمانتي وتقاتل على سنتي الناكثين من أمتي والقاسطين والمارقين، وأنت مني بمنزلة هارون من موسى، ولك بهارون أسوة حسنة إذ استضعفه قومه وكادوا يقتلونه.

The program of the Prophet^-saww for Ali^-asws –

He^-saww gave the good news: ‘O Ali^-asws, your^-asws life and your^-asws death is with me^-saww, and you^-asws are my^-saww brother, and you^-asws are my^-saww successor^-asws, and my^-saww choice, and my^-saww vizier, and my^-saww inheritor, and my^-saww caller from me^-saww, and you^-asws are the fulfiller of my^-saww debts, and the fulfiller of my^-saww promises, and you^-asws completer of my^-saww responsibilities, and the returner of my^-saww trusts, and the fighter on my^-saww Sunnah against the breakers (of the covenant) of my^-saww community, the unjust and the renegades, and you^-asws are of the status with me^-saww as Haroon^sa had with Musa^sa, and for you^-asws are the best example of Haroon^sa when his^sa people considered him^-as to be weak and were very close to killing him^-as’.

فاصبر لظلم قريش إياك وتظاهرهم عليك، فإنك بمنزلة هارون من موسى ومن تبعه وهم بمنزلة العجل ومن تبعه. وإن موسى أمر هارون حين استخلفه عليهم: إن ضلوا فوجد أعوانا أن يجاهدهم بهم، وإن لم يجد أعوانا أن يكف يده ويحقن دمه ولا يفرق بينهم.

So, observe patience on the injustices of the Qureysh upon you^-asws and their protests against you^-asws, for you^-asws are of the status, which Haroon^-as had with Musa^-as, and those that follow them (your^-asws opponents) are of the status of the one who followed the calf. And Musa^-as ordered Haroon^-as to be the Caliph to them saying that if they were to stray, and if he^-as should find ‘Al-Ansar’ he^-as should fight against them, and if he^-as does not find ‘Al-Ansar’, he^-as should withhold his^-as hand and save his^-as blood, and not create differences between them.

إختلاف الأمة امتحان إلهي يا علي، ما بعث الله رسولا إلا وأسلم معه قوم طوعا وقوم آخرون كرها، فسلط الله الذين أسلموا كرها على الذين أسلموا طوعا فقتلوهم ليكون أعظم لأجورهم. يا علي، وإنه ما اختلفت أمة بعد نبيها إلا ظهر أهل باطلها على أهل حقها، وإن الله قضى الفرقة والاختلاف على هذه الأمة، ولو شاء لجمعهم على الهدى حتى لا يختلف اثنان من خلقه ولا يتنازع في شيء من أمره، ولا يجحد المفضول ذا الفضل فضله.

The differences, which are in the nation, are a Test of Allah^-azwj. O Ali^-asws! Allah^-azwj did not Send a Messenger^-as (to a nation) except that a group submitted (to him^-as) willingly and another group submitted (to him^-as) reluctantly. Allah^-azwj Made the reluctant group to overcome the willing group. They killed them and their (the willing group’s) Rewards were magnified. O Ali^-asws, no community differed after its Prophet^-as except that the people of falsehood overcame the people of the truth, and Allah^-azwj has Ordained sects and differences on this community, and had He^-azwj so Desired, He^-azwj could have Gathered them all on Guidance until no two from His^-azwj creatures would have differed, nor disputed regarding anything from the Commands, nor would the lowers ones fought against the higher ones for their status.

ولو شاء عجل النقمة فكان منه التغييرحتى يكذب الظالم ويعلم الحق أين مصيره، ولكن جعل الدنيا دار الأعمال وجعل الآخرة دار القرار، (ليجزي الذين أساؤوا بما عملوا ويجزي الذين أحسنوا بالحسنى). فقلت: الحمد لله شكرا على نعمائه وصبرا على بلائه وتسليما ورضى بقضائه.

If He^-azwj so Desired He^-azwj could have accelerated His^-azwj Revenge to change them until the unjust would come to know where the truth lay, but He^-azwj has Made the world to be a house of the deeds, and Made the Hereafter the house of the resolution’. “[53:31] that He may reward those who do evil according to what they do, and (that) He may reward those who do good with goodness”. I^-asws said: ‘Praise be to Allah^-azwj. I^-asws thank Allah^-azwj on His^-azwj Bounties, and am Patient on His^-azwj Afflictions, and have submitted, and am pleased with His^-azwj Judgement’.

 

HADITH 3

(3) قضايا السقيفة على لسان البراء بن عازب

THE HAPPENINGS AT AL-SAQIFA BY THE TONGUE OF BARA’A BIN AAZIB

وعن سليم، قال: سمعت البراء بن عازب يقول: كنت أحب بني هاشم حبا شديدا في حياة رسول الله صلى الله عليه وآله وبعد وفاته.

And from Sulaym who said, ‘I heard Al-Bara’a Bin Aazib say, ‘I loved the Clan of Hashim with extreme love during the lifetime of the Messenger of Allah^-saww and after his^-saww passing away.

كيفية تغسيل رسول الله صلى الله عليه وآله

فلما قبض رسول الله صلى الله عليه وآله أوصى عليا عليه السلام أن لا يلي غسله غيره، وأنه لا ينبغي لأحد أن يرى عورته غيره، وأنه ليس أحد يرى عورة رسول الله صلى الله عليه وآله إلا ذهب بصره. فقال علي عليه السلام: يا رسول الله، فمن يعينني على غسلك؟ قال: جبرائيل في جنود من الملائكة. فكان علي عليه السلام يغسله، والفضل بن العباس مربوط العينين يصب الماء والملائكة يقلبونه له كيف شاء. ولقد أراد علي عليه السلام أن ينزع قميص رسول الله صلى الله عليه وآله، فصاح به صائح: (لا تنزع قميص نبيك، يا علي). فأدخل يده تحت القميص فغسله ثم حنطه وكفنه، ثم نزع القميص عند تكفينه وتحنيطه.

The manner of the washing of the Messenger of Allah^-saww –

When the Messenger of Allah^-saww passed away, he^-saww bequeathed to Ali^-asws that no one should wash him^-saww apart from him^-asws, and it does not befit anyone that he should see his^-saww body parts other than him^-asws, and that there is no one who would look at the body parts of the Messenger of Allah^-saww except that his eyesight will be lost. Ali^-asws said: ‘O Messenger of Allah^-saww, who will be helping me^-asws for washing you^-saww?’ He^-saww said: ‘Jibraeel and the armies of the Angels’. Ali^-asws washed him^-saww, and Fazl Bin Abbas with his eyes covered, poured the water, and the Angels used to turn him^-saww however was needed. And Ali^-asws has the intention to remove the shirt of the Messenger of Allah^-saww. A shout came from a yeller: ‘Do not remover the shirt of your^-asws Prophet^-saww, O Ali^-asws!’ He^-asws entered his^-asws hand under the shirt, washed him^-saww, then embalmed him^-saww and shrouded him^-saww, then he^-asws removed the shirt from within his^-saww shroud and his^-saww embalming’.

مفاجأة أهل البيت عليهم السلام بعمل أصحاب السقيفة

قال البراء بن عازب: فلما قبض رسول الله صلى الله عليه وآله تخوفت أن تتظاهر قريش على إخراج هذا الأمر من بني هاشم. فلما صنع الناس ما صنعوا من بيعة أبي بكر أخذني ما يأخذ الواله الثكول مع ما بي من الحزن لوفاة رسول الله صلى الله عليه وآله. فجعلت أتردد وأرمق وجوه الناس، وقد خلا الهاشميون برسول الله صلى الله عليه وآله لغسله وتحنيطه.

Surprise of the People^-asws of the Household at the deeds of the companions of the Saqifa –

Bara’a Bin Aazib said, ‘When the Messenger of Allah^-saww passed away; I feared that the Quraish will take this matter (Caliphate) away from the Clan of Hashim. When the people did what they did by pledging allegiance to Abu Bakr, I was overcome by what a mother whose young son dies gets overcome by, along with the grief of the passing away of the Messenger of Allah^-saww. I reluctantly went to look at the faces of the people, and the Hashimites were engrossed with the washing of the Messenger of Allah^-saww and his^-saww embalming.

وقد بلغني الذي كان من قول سعد بن عبادة ومن اتبعه من جهلة أصحابه، فلم أحفل بهم وعلمت أنه لا يؤول إلى شيء. فجعلت أتردد بينهم وبين المسجد وأتفقد وجوه قريش. فإني لكذلك إذ فقدت أبا بكر وعمر. ثم لم ألبث حتى إذا أنا بأبي بكر وعمر وأبي عبيدة قد أقبلوا في أهل السقيفة وهم محتجزون بالأزر الصنعانية لا يمر بهم أحد إلا خبطوه، فإذا عرفوه مدوا يده فمسحوها على يد أبي بكر، شاء ذلك أم أبى

And it had reached to me, that which Sa’d Bin Abada and those that followed him from the ignorant ones of his companions had said. I never participated with them and knew that it will not achieve anything. I reluctantly went to be between them and the Masjid, and I looked at the faces of the Qureish. I lost track of Abu Bakr and Umar. Then, I did not see them until later. Abu Bakr, and Umar, and Abu Ubeyda came in with the people of Al-Saqifa, and they were wearing the ‘San’aniya’ shirt, and there was no one that they would pass by, but would get confused. If they recognised someone, they would make him extend his hand and rub it against the hand of Abu Bakr, whether he liked that, or refused’.

فأنكرت عند ذلك عقلي جزعا منه، مع المصيبة برسول الله صلى الله عليه وآله. فخرجت مسرعا حتى أتيت المسجد، ثم أتيت بني هاشم، والباب مغلق دونهم. فضربت الباب ضربا عنيفا وقلت: يا أهل البيت فخرج إلي الفضل بن العباس، فقلت: قد بايع الناس أبا بكر فقال العباس: (قد تربت أيديكم منها إلى آخر الدهر. أما إني قد أمرتكم فعصيتموني).

My mind did not accept that due to the anxiety from it, along with the calamity of the passing away of the Messenger of Allah^-saww. I went out quickly until I came to the Masjid, then I came up to the Clan of Hashim, and the door was closed, with no one there. I knocked on the door violently and said, ‘O People^-asws of the Household!’ Fazl Ibn Abbas came out. I said, ‘The people have pledged allegiance to Abu Bakr’. Al-Abbas said, ‘You have raised your hands from it (Caliphate) till the end of times. But, I had asked you to take it (Caliphate) but you disobeyed me’.

ما جرى بين صالحي الصحابة ليلة السقيفة

فكمثت أكابد ما في نفسي. فلما كان الليل خرجت إلى المسجد، فلما صرت فيه تذكرت أني كنت أسمع همهمة رسول الله صلى الله عليه وآله بالقرآن. فانبعثت من مكاني فخرجت نحو الفضاء – فضاء بني بياضة -، فوجدت نفرا يتناجون. فلما دنوت منهم سكتوا، فانصرفت عنهم، فعرفوني وما عرفتهم، فدعوني إليهم فأتيتهم فإذا المقداد وأبو ذر وسلمان وعمار بن ياسر وعبادة بن الصامت وحذيفة بن اليمان والزبير بن العوام، وحذيفة يقول: والله ليفعلن ما أخبرتكم به. فوالله ما كذبت ولا كذبت. وإذا القوم يريدون أن يعيدوا الأمر شورى بين المهاجرين والأنصار.

What transpired between the rightful companions on the night of Al-Saqifa –

I was remorseful in myself of what had happened. When it was night-time I went out to the Masjid. When I was inside it I remembered having heard the humming of the Messenger of Allah^-saww reciting the Quran. I got up from my place and went to a place – the place of the Clan of Bayaaza. I found a number of people whispering to each other. When I approached them, they became silent. I went away from them. They had recognised me, and I had not recognised them. They called me over to them’. I came up to them, and there was Al-Miqdad^-ra, and Abu Dharr^-ra, and Salman^-ra, and Ammar Bin Yaaser^-ra, and Abaadat Bin Al-Saamit, and Huzayfa Bin Al-Yamany^-ra, and Al-Zubayr Bin Al-Awaam, and Huzyafa^-ra was saying, ‘By Allah^-azwj, he will do what I had informed you all that he will do, for by Allah^-azwj, I have not lied to you, nor have I been lied to. And the people want to have this matter referred to the assembly of the ‘al-Mahajir’ and the ‘Al-Ansar’’.

فقال حذيفة: انطلقوا بنا إلى أبي بن كعب فقد علم مثل ما علمت. فانطلقنا إلى أبي بن كعب فضربنا عليه بابه، فأتى حتى صار خلف الباب، ثم قال: من أنتم؟ فكلمه المقداد. فقال: ما جاء بكم؟ فقال: إفتح بابك، فإن الأمر الذي جئنا فيه أعظم من أن يجري وراء الباب. فقال: ما أنا بفاتح بابي، وقد علمت ما جئتم له. وما أنا بفاتح بابي، كأنكم أردتم النظر في هذا العقد. فقلنا: نعم. فقال: أفيكم حذيفة؟ فقلنا: نعم. قال: القول ما قال حذيفة، فأما أنا فلا أفتح بابي حتى يجري على ما هو جار عليه، ولما يكون بعدها شر منها، وإلى الله جل ثنائه المشتكى. قال: فرجعوا. ثم دخل أبي بن كعب بيته.

Huzayfa^-ra said, ‘Come with me to Abay Bin Ka’ab (house), as he knows similar to what I know’. We went to Abay Bin Ka’ab. We knocked on his door. He came but stood behind the door, then said, ‘Who are you all?’ He^-ra said, ‘Al-Miqdad^-ra ‘. He (Abay) said, ‘What have you come here for?’ He^-ra said, ‘Open your door’ for the matter which we have come for (to discuss) is greater than to be discussed from behind the door’. He said, ‘I will not open my door, and I know what you have come for, and I will not open my door, it is as if you want this pact (allegiance to Abu Bakr) to be reconsidered’.

We said, ‘Yes’. He said, ‘Is Huzayfa^-ra among you?’ We said, ‘Yes’. He said, ‘I say what Huzayfa^-ra says, but, I will not open my door until that, which has happened to him^-ra, happens to me, and what will be happening after it (allegiance) is more evil than it. And it is to Allah^-azwj, Majestic is His^-azwj Praise, that I complain to’. We returned. Then Abay Bin Ka’ab entered into his house.

محاولة أصحاب السقيفة تطميع العباس في الخلافة

قال: وبلغ أبا بكر وعمر الخبر، فأرسلا إلى أبي عبيدة بن الجراح والمغيرة بن شعبة فسألاهما الرأي. فقال المغيرة بن شعبة: أرى أن تلقوا العباس بن عبد المطلب فتطمعوه في أن يكون له في هذا الأمر نصيب يكون له ولعقبه من بعده فتقطعوا عنكم بذلك ناحية علي بن أبي طالب، فإن العباس بن عبد المطلب لو صار معكم كانت الحجة على الناس وهان عليكم أمر علي بن أبي طالب وحده.

Attempt of the companions of Al-Saqifa to entice Al-Abbas regarding the Caliphate –

And the news reached Abu Bakr and Umar. They sent for Ubeydullah Ibn Jarrah, and Al-Mugheira Bin Sha’ba. They asked them both for them opinions. Al-Mugheira Bin Sha’ba said, ‘My opinion is that you should meet Al-Abbas Bin Abdul Muttalib. You should entice him with regard to this that there will be a share for him in this matter, for him as well as for those after him. By that you will be able to cut him off Ali^-asws Bin Abu Talib^-asws and sideline him^-asws, for if Al-Abbas Bin Abdul Muttalib comes with you, it will be the proof over the people, and the matter will becomes easier for you, as Ali^-asws Bin Abu Talib^-asws would end up being alone’.

قال: فانطلق أبو بكر وعمر وأبو عبيدة بن الجراح والمغيرة بن شعبة حتى دخلوا على العباس بن عبد المطلب في الليلة الثانية من وفاة رسول الله صلى الله عليه وآله. قال: فتكلم أبو بكر فحمد الله جل وعز وأثنى عليه ثم قال: إن الله بعث لكم محمدا نبيا وللمؤمنين وليا، فمن الله عليهم بكونه بين ظهرانيهم، حتى اختار له ما عنده وترك للناس أمرهم ليختاروا لأنفسهم مصلحتهم، متفقين لا مختلفين. فاختاروني عليهم واليا ولأمورهم راعيا، فتوليت ذلك. وما أخاف بعون الله وهنا ولا حيرة ولا جبنا، وما توفيقي إلا بالله. غير أني لا أنفك من طاعن يبلغني فيقول بخلاف قول العامة، فيتخذكم لجأ فتكونون حصنه المنيع وخطبه البديع، فإما دخلتم مع الناس فيما اجتمعوا عليه أو صرفتموهم عما مالوا إليه. فقد جئناك ونحن نريد أن نجعل لك في هذا الأمر نصيبا يكون لك ولعقبك من بعدك، إذ كنت عم رسول الله صلى الله عليه وآله، وإن كان الناس أيضا قد رأوا مكانك ومكان صاحبك فعدلوا بهذا الأمر عنكما.

Abu Bakr, and Umar, and Abu Ubeyda Bin Al-Jarrah, and Al-Mugheira Bin Sha’ba went to Al-Abbas Bin Abdul Muttalib on the second night from the passing away of the Messenger of Allah^-saww. Abu Bakr spoke. He Thanked Allah^-azwj Mighty and Majestic and Praised Him^-azwj. Then he said, ‘Allah^-azwj Sent to you Mohammed^-saww as a Prophet^-saww and a Guardian for the believers. He^-saww was from Allah^-azwj to them for what Allah^-azwj had Chosen him^-asws for what He^-azwj had, and left the people to chose for themselves for their own affairs, in a united manner, not disputing with each other. They chose me as a guardian to oversee their affairs. I took over that (responsibility). By the Help of Allah^-azwj, I have no fear here, nor am I confused, nor a coward, and there is no Reconciliation except by Allah^-azwj.  However, the taunts have reached me. They are saying against what the general public has said. They will come to you for shelter and take you as a fortress and magnificent speeches. So, you will either enter along with the people in what they have formed a consensus on, or turn them towards you. We have come to you, and we want you to have a share in this matter (Caliphate) to be for you and those to come after you. This is because you are the uncle of the Messenger of Allah^-saww, and the people as well have seen your position, and the position of your companion. They have decided to keep this matter away from both of you (Abbas and Amir-ul-Momineen^-asws)’.

فقال عمر: أي والله، وأخرى يا بني هاشم على رسلكم، فإن رسول الله صلى الله عليه وآله منا ومنكم، وإنا لم نأتكم لحاجة منا إليكم، ولكن كرهنا أن يكون الطعن فيما اجتمع عليه المسلمون، فيتفاقم الخطب بكم وبهم. فانظروا لأنفسكم وللعامة. ثم سكت.

Umar said, ‘Yes, by Allah^-azwj, and secondly, O Clan of Hashim, on your Messenger^-saww. The Messenger of Allah^-saww is from us and from you, and we have not come to you due to our need for you, but we do not like the people taunting us over what the Muslims have formed a consensus on, and the situation gets aggravated between you and them. Look at (the benefits) for yourself and for the people’. Then he became silent’.

مواجهة العباس لمؤامرة أصحاب السقيفة

فتكلم العباس فقال: إن الله تبارك وتعالى ابتعث محمدا صلى الله عليه وآله – كما وصفت – نبيا وللمؤمنين وليا، فإن كنت برسول الله صلى الله عليه وآله طلبت هذا الأمر فحقنا أخذت، وإن كنت بالمؤمنين طلبت فنحن من المؤمنين، ما تقدمنا في أمرك ولا تشاورنا ولا تآمرنا ولا نحب لك ذلك، إذ كنا من المؤمنين وكنا لك من الكارهين. وأما قولك (أن تجعل لي في هذا الأمر نصيبا)، فإن كان هذا الأمر لك خاصة فأمسك عليك فلسنا محتاجين إليك وإن كان حق المؤمنين فليس لك أن تحكم في حقهم دونهم، وإن كان حقنا فإنا لا نرضى منك ببعضه دون بعض. وأما قولك يا عمر (إن رسول الله صلى الله عليه وآله منا ومنكم)، فإن رسول الله شجرة نحن أغصانها وأنتم جيرانها، فنحن أولى به منكم. وأما قولك (إنا نخاف تفاقم الخطب بكم وبنا)، فهذا الذي فعلتموه أوائل ذلك، والله المستعان.

Al-Abbas spoke. He said, ‘Allah^-azwj Blessed and High Sent Mohammed^-saww – as you have described – A Prophet^-saww and a Guardian for the believers. If you have sought this matter (Caliphate) by the Messenger of Allah^-saww, you have taken our right. And if you have sought this by the believers, we are also from the believers. You did not present to us regarding your matter, and you did not consult with us, nor did you tell us about it, and we do not like you due to that.

We are also from the believers, and we are from those that hate you for this. And as for your words, that you will have a share for me in this matter, if this matter is especially for you, you can keep it, for we are not needy of you. And if this matter is the right of the believers, then it is not for you to pass a Judgement in the rights of others. And if this is our right, we are not happy with a part of it without the other parts. And as for your word, O Umar, that the Messenger of Allah^-saww is from us and from you, the Messenger of Allah^-saww is a tree and we are its branches, and you are in its vicinity, for we are the first ones for it, rather than you. And as for your words that you are afraid it would aggravate the situation between us and them, this is which you have already done earlier, and Allah^-azwj is the Helper’.

فخرجوا من عنده وأنشأ العباس يقول: ما كنت أحسب هذا الأمر منحرفا * عن هاشم ثم منهم عن أبي حسن أليس أول من صلى لقبلتكم * وأعلم الناس بالآثار والسنن وأقرب الناس عهدا بالنبي ومن * جبريل عون له في الغسل والكفن من فيه ما في جميع الناس كلهم * وليس في الناس ما فيه من الحسن من ذا الذي ردكم عنه فنعرفه * ها إن بيعتكم من أول الفتن

They went out from his presence, and Al-Abbas recited a eulogy. He said, ‘Don’t think that this matter will pass away from Hashim, then from Abu Al-Hassan^-asws. Was he^-asws not the first one to Pray to your Qiblah? And he^-asws is the most knowledgeable one of the people, of the effects and the Sunnah, and the nearest of the people, and he^-asws was alone with the Prophet^-saww being helped by Jibraeel during the washing and the shrouding, and he^-asws has all the merits that all the people have put together, and there is nothing in the people what is within him^-asws from the merits. I know that, which you have kept away from him. This allegiance of your is the first of the seditions’.

HADITH 4

 (4) قضايا السقيفة على لسان سلمان الفارسي

ISSUES OF AL-SAQIFA BY THE TONGUE OF SALMAN AL-FARSi^-ra

) 1 ( احتجاج الأنصار على أهل السقيفة

وعن أبان بن أبي عياش عن سليم بن قيس قال: سمعت سلمان الفارسي قال: لما أن قبض النبي صلى الله عليه وآله وصنع الناس ما صنعوا جاءهم أبو بكر وعمر وأبو عبيدة بن الجراح فخاصموا الأنصار فخصموهم بحجة علي عليه السلام فقالوا: يا معاشر الأنصار، قريش أحق بالأمر منكم لأن رسول الله صلى الله عليه وآله من قريش، والمهاجرون خير منكم لأن الله بدأ بهم في كتابه وفضلهم وقد قال رسول الله صلى الله عليه وآله: (الأئمة من قريش).

1 – Argumentation of the ‘Al-Ansar’ against the people of Al-Saqifa –

And from Abaan Bin Abu Ayyash, from Sulaym Bin Qays who said, ‘I heard Salman Al-Farsy^-ra say, ‘When the Messenger of Allah^-saww passed away, and the people did what they did, Abu Bakr, and Umar, and Abu Ubeyda Bin Al-Jarrah antagonised the ‘Al-Ansar’[13]. They (the ‘Al-Ansar’) antagonised them by the proof of Ali^-asws. So they said, ‘O group of ‘Al-Ansar’, the Qureysh are more rightful for this matter (Caliphate) than you because the Messenger of Allah^-saww is from the Qureysh, and the ‘al-Mahajir’ are better than you because Allah^-azwj Began with them in His^-azwj Book, and Extolled their preferences, and the Messenger of Allah^-saww has said: ‘The Imams^-asws will be from the Qureish’.’

كيفية تغسيل النبي صلى الله عليه وآله والصلاة عليه

قال سلمان: فأتيت عليا عليه السلام وهو يغسل رسول الله صلى الله عليه وآله. وقد كان رسول الله صلى الله عليه وآله أوصى عليا عليه السلام أن لا يلي غسله غيره. فقال: يا رسول الله، فمن يعينني على ذلك؟ فقال: (جبرائيل). فكان علي عليه السلام لا يريد عضوا إلا قلب له. فلما غسله وحنطه وكفنه أدخلني وأدخل أبا ذر والمقداد وفاطمة والحسن والحسين عليهم السلام. فتقدم علي عليه السلام وصففنا خلفه وصلى عليه، وعائشة في الحجرة لا تعلم قد أخذ الله ببصرها. ثم أدخل عشرة من المهاجرين وعشرة من الأنصار، فكانوا يدخلون ويدعون ويخرجون، حتى لم يبق أحد شهد من المهاجرين والأنصار إلا صلى عليه.

The manner of the washing of the Prophet^-saww and the Prayer over him^-saww

Salman^-ra said, ‘I^-ra came to Ali^-asws and he^-asws had washed the Messenger of Allah^-saww. And the Messenger of Allah^-saww had bequeathed to Ali^-asws that no one else should wash him^-saww. He^-asws had said: ‘O Messenger of Allah^-saww, who will help me^-asws for that?’ He^-saww had said: ‘Jibraeel’. Ali^-asws had not wanted anyone except for turning him^-saww’.

When he^-asws has washed him^-saww, and shrouded him^-saww, I^-ra entered, along with Abu Dharr^-ra, and Al-Miqdad^-ra, and Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws. Ali^-asws came forward, and we formed a row behind him^-asws and Prayed for him^-saww, and Aisha was in the chamber and was unaware, for as Allah^-azwj had Taken her vision. Then ten from the ‘al-Mahajir’[14] and ten from the ‘Al-Ansar’ at a time were entering, and Praying and leaving, until there did not remain anyone who had witnessed from the ‘al-Mahajir’ and the ‘Al-Ansar’, except that he had Prayed for him^-saww’.

أفراد قلائل بايعوا أبا بكر

قال سلمان الفارسي: فأخبرت عليا عليه السلام – وهو يغسل رسول الله صلى الله عليه وآله – بما صنع القوم، وقلت: إن أبا بكر الساعة لعلى منبر رسول الله صلى الله عليه وآله، ما يرضون يبايعونه بيد واحدة وإنهم ليبايعونه بيديه جميعا بيمينه وشماله فقال علي عليه السلام: يا سلمان، وهل تدري من أول من بايعه على منبر رسول الله صلى الله عليه وآله؟ قلت: لا، إلا أني رأيته في ظلة بني ساعدة حين خصمت الأنصار، وكان أول من بايعه المغيرة بن شعبة ثم بشيربن سعيد ثم أبو عبيدة الجراح ثم عمر بن الخطاب ثم سالم مولى أبي حذيفة ومعاذ بن جبل. قال عليه السلام: لست أسألك عن هؤلاء، ولكن هل تدري من أول من بايعه حين صعد المنبر؟ قلت: لا، ولكني رأيت شيخا كبيرا يتوكأ على عصاه، بين عينيه سجادة شديدة التشمير، صعد المنبر أول من صعد وخر وهو يبكي ويقول: (الحمد لله الذي لم يمتني حتى رأيتك في هذا المكان، ابسط يدك). فبسط يده فبايعه، ثم قال: (يوم كيوم آدم) ثم نزل فخرج من المسجد. فقال علي عليه السلام: يا سلمان، أتدري من هو؟ قلت: لا، لقد ساءتني مقالته كأنه شامت بموت رسول الله صلى الله عليه وآله. قال علي عليه السلام: فإن ذلك إبليس لعنه الله.

A few people paid allegiance to Abu Bakr

Salman^-ra said, ‘I^-ra informed Ali^-asws of what the people had done whilst he^-asws was washing the Messenger of Allah^-saww, and I^-ra said that, ‘Abu Bakr is at this time on the Pulpit of the Messenger of Allah^-saww, and the people are not happy with pledging allegiance with one hand, but are pledging their allegiance with both of their hands, right and left’. Ali^-asws said: ‘O Salman^-ra, do you know who was the first one to pledge allegiance to him on the Pulpit of the Messenger of Allah^-saww?’ I said, ‘No, except that I saw him^-la in the shade of the Clan of Sa’da when the ‘Al-Ansar’ were excluded, and that the first one who pledged allegiance to him was Al-Mugheira Bin Sha’ba, then Basheer Bin Saeed, then Abu Ubeyda Al-Jarrah, then Umar Bin Al-Khattab, then Saalim Mowla Abu Huzayfa, and Ma’az Bin Jabal.

Ali^-asws said: ‘I^-asws am not asking you about those ones, but do you know the one who was the first one to pledge allegiance to him when he ascended the Pulpit?’ I said, ‘No, but I^-ra saw an old person leaning on a staff, with a severe mark of prostration between his^-la eyes, climbed upon the Pulpit first, and came down and said whilst weeping, ‘Praise is due to Allah^-azwj who did not Cause me^-la to die until I^-la saw you in this place. Extend your hand!’ He extended his hand, and he^-la paid allegiance to him, then said, ‘This day is like the day of Adam^sa’, then came down and went out of the Masjid’. Ali^-asws said: ‘O Salman^-ra, do you know who he^-la was?’ I^-ra said, ‘No, but his^-la talk displeased me^-ra, it was as if he^-la was gloating at the passing away of the Messenger of Allah^-saww’. Ali^-asws said: ‘That was Iblees^-la, may the Curse of Allah^-azwj be upon him^-la.

إبليس ينتقم بالسقيفة من يوم الغدير

أخبرني رسول الله صلى الله عليه وآله: إن إبليس ورؤساء أصحابه شهدوا نصب رسول الله صلى الله عليه وآله إياي يوم غدير خم بأمر الله، وأخبرهم بأني أولى بهم من أنفسهم وأمرهم أن يبلغ الشاهد الغائب. فأقبل إلى إبليس أبالسته ومردة أصحابه فقالوا: (إن هذه الأمة أمة مرحومة معصومة، فما لك ولا لنا عليهم سبيل، وقد أعلموا مفزعهم وإمامهم بعد نبيهم). فانطلق إبليس كئيبا حزينا.

Iblees^-la avenged the Day of Al-Ghadeer by Al-Saqifa

(Ali^-asws said) The Messenger of Allah^-saww informed me that Iblees^-la and the leaders of his^-la companions witnessed the Messenger of Allah^-saww establish me^-asws on the Day of Ghadeer Khumm by the Order of Allah^-azwj, and informed them that I^-asws was higher than their own selves and ordered them that those who have witnessed it should make this reach to those who are not present. The devils and the castaway of Iblees^-la came to him^-la. They said, ‘This community is now a community which is under Mercy and impeccable, there is no way to them for either you^-la or for us, and they have come to know their Imam^-asws after their Prophet^-saww. Iblees^-la turned back gloomy and sad.

قال أمير المؤمنين عليه السلام: أخبرني رسول الله صلى الله عليه وآله بعد ذلك وقال: يبايع الناس أبا بكر في ظلة بني ساعدة بعد تخاصمهم بحقنا وحجتنا. ثم يأتون المسجد فيكون أول من يبايعه على منبري إبليس في صورة شيخ كبير مشمر يقول كذا وكذا. ثم يخرج فيجمع أصحابه وشياطينه وأبالسته فيخرون سجدا فيقولون: (يا سيدنا، يا كبيرنا، أنت الذي أخرجت آدم من الجنة). فيقول: أي أمة لن تضل بعد نبيها؟ كلا، زعمتم أن ليس لي عليهم سلطان ولا سبيل؟ فكيف رأيتموني صنعت بهم حين تركوا ما أمرهم الله به من طاعته وأمرهم به رسول الله وذلك قوله تعالى: (ولقد صدق عليهم إبليس ظنه فاتبعوه إلا فريقا من المؤمنين).

Amir-ul-Momineen^-asws said: ‘After that, the Messenger of Allah^-saww informed me^-asws, and said: ‘The people will pay allegiance to Abu Bakr in the shade of the Clan of Sa’ada after having quarrelled against our^-asws rights and our^-asws proofs. Then they will come to Al-Masjid. The first one who will pledge allegiance to him on my^-saww Pulpit will be Iblees^-la in the form of an old man who will say such and such.

Then he^-la would go out and gather his^-la companions, and his^-la devils, and his^-la satans around him^-la, who will prostrate before him^-la saying, ‘O our chief, O our great one, you^-la are the one who got Adam^-as taken out from the Paradise’. He^-la will say, ‘Which community did not go astray after its Prophet^-as? Never, you thought that I^-la would not have authority over them and no way to them? So, how do you see me^-la now of what I^-la have made them leave what Allah^-azwj had Ordered them to do of the obedience, and the Messenger of Allah^-saww had ordered them to do’. And that is the Statement of the High^-azwj: “[34:20] And Satan indeed found his calculation true concerning them, for they follow him, all except for a group of true believers”.

) 2 ( أمير المؤمنين عليه السلام يقيم الحجة على الأجيال

قال سلمان: فلما أن كان الليل حمل علي عليه السلام فاطمة عليها السلام على حمار وأخذ بيدي ابنيه الحسن والحسين عليهما السلام، فلم يدع أحدا من أهل بدر من المهاجرين ولا من الأنصار إلا أتاه في منزله فذكرهم حقه ودعاهم إلى نصرته، فما استجاب له منهم إلا أربعة وأربعون رجلا. فأمرهم أن يصبحوا بكرة محلقين رؤوسهم معهم سلاحهم ليبايعوا على الموت. فأصبحوا فلم يواف منهم أحد إلا أربعة. فقلت لسلمان: من الأربعة؟ فقال: أنا وأبو ذر والمقداد والزبير بن العوام. ثم أتاهم علي عليه السلام من الليلة المقبلة فناشدهم، فقالوا: (نصبحك بكرة) فما منهم أحد أتاه غيرنا. ثم أتاهم الليلة الثالثة فما أتاه غيرنا.

2 – Amir-ul-Momineen^-asws established his^-asws proof on the generations to come

Salman^-ra said, ‘When it was night time, Ali^-asws made Fatima^-asws ride on a mule, and took both of his^-asws sons^-asws, Al-Hassan^-asws and Al-Husayn^-asws by their^-asws hands. He^-asws did not call upon anyone from the people of Badr from the ‘al-Mahajir’ as well as the ‘Al-Ansar’ but he^-asws came up to them in their houses. He^-asws reminded them of his^-asws rights, and called upon them to his^-asws help. No one answered his^-asws call for this except for forty-four of them. He^-asws ordered them to shave off their heads and come over the next morning with their weapons to pay allegiance to death. No one was faithful to it except for four. I said to Salman^-ra, ‘Who were the four?’ He^-ra said, ‘I^-ra, and Abu Dharr^-ra, and Miqdad^-ra and Zubayr Bin Al-Awaam’. Then Ali^-asws went back to them on the second night and urged them for help. They said, ‘Tomorrow morning’. Not one of them came to him^-asws except for us. Then he^-asws went to them on the third night. No one came to him^-asws apart from us’.

علي عليه السلام يجمع القرآن ويعرضه على الناس فلما رآى غدرهم وقلة وفائهم له لزم بيته وأقبل على القرآن يؤلفه ويجمعه، فلم يخرج من بيته حتى جمعه وكان في الصحف والشظاظ والأسيار والرقاع. فلما جمعه كله وكتبه بيده على تنزيله وتأويله والناسخ منه والمنسوخ، بعث إليه أبو بكر أن اخرج فبايع. فبعث إليه علي عليه السلام: (إني لمشغول وقد آليت نفسي يمينا أن لا أرتدي رداء إلا للصلاة حتى أؤلف القرآن وأجمعه).

Ali^-asws started collecting the Quran to present it to the people. When he^-asws saw their treachery and their lack of loyalty to him^-asws, he^-asws turned towards the Quran to collect it. He^-asws did not come out from his^-asws house until he^-asws had collected it, and it used to be written on the paper, and on the wood, and the skin, and other bits. When he^-asws had collected the whole of it, and (was in the process of) writing it by his^-asws own hand in accordance with its Revelation, and its explanation, and the Abrogating and the Abrogated, Abu Bakr sent for him^-asws to come out and pay allegiance to him. Ali^-asws sent a message to him: ‘I^-asws am busy and have taken it upon myself^-asws that I^-asws shall not put on a robe except for Prayer until I^-asws have compiled the Quran and collected it’.

فسكتوا عنه أياما فجمعه في ثوب واحد وختمه، ثم خرج إلى الناس وهم مجتمعون مع أبي بكر في مسجد رسول الله. فنادى علي عليه السلام بأعلى صوته: (يا أيها الناس، إني لم أزل منذ قبض رسول الله صلى الله عليه وآله مشغولا بغسله ثم بالقرآن حتى جمعته كله في هذا الثوب الواحد. فلم ينزل الله تعالى على رسول الله صلى الله عليه وآله آية إلا وقد جمعتها، وليست منه آية إلا وقد جمعتها وليست منه آية إلا وقد أقرأنيها رسول الله صلى الله عليه وآله وعلمني تأويلها). ثم قال لهم علي عليه السلام: لئلا تقولوا غدا: (إنا كنا عن هذا غافلين). ثم قال لهم علي عليه السلام: لئلا تقولوا يوم القيامة إني لم أدعكم إلى نصرتي ولم أذكركم حقي، ولم أدعكم إلى كتاب الله من فاتحته إلى خاتمته. فقال عمر: ما أغنانا ما معنا من القرآن عما تدعونا إليه ثم دخل علي عليه السلام بيته.

So they kept quiet from him^-asws for a few days. He^-asws collected in one piece of cloth and sealed it, then came out to the people, and they had gathered around Abu Bakr in the Masjid of the Messenger of Allah^-saww. Ali^-asws called out in a loud voice: ‘O you people! I^-asws Since the passing away of the Messenger of Allah^-saww, I have been preoccupied with his^-saww washing, then with the Quran, and did not cease until I^-asws have collected all of it in this one cloth. There is no Verse that Allah^-azwj the High has Sent down on the Messenger of Allah^-azwj but I^-asws have collected it, and there is no Verse from it except that I^-asws have collected it, and there is no Verse from it except that the Messenger of Allah^-saww had read it out to me^-asws and made known its explanation to me^-asws’. Then Ali^-asws said to them: ‘Lest you say tomorrow that “[7:172] Surely we were heedless of this”. Then Ali^-asws said to them: ‘Lest you say on the Day of Judgement that I^-asws did not call you to help me^-asws and did not remind you of my^-asws right, and did not call you to the Book of Allah^-azwj from its opening up to its end’. Umar said, ‘What we have from the Quran is sufficient for us, but rather, you^-asws are calling us to yourself^-asws’. Then Ali^-asws entered his^-asws house’.

إقامة الحجة على أبي بكر في ما ادعاه من ألقاب

وقال عمر لأبي بكر: أرسل إلى علي فليبايع، فإنا لسنا في شيئ حتى يبايع، ولو قد بايع أمناه. فأرسل إليه أبو بكر: (أجب خليفة رسول الله) فأتاه الرسول فقال له ذلك. فقال له علي عليه السلام: (سبحان الله ما أسرع ما كذبتم على رسول الله، إنه ليعلم ويعلم الذين حوله أن الله ورسوله لم يستخلفا غيري). وذهب الرسول فأخبره بما قال له.

And Umar said to Abu Bakr, ‘Send a message to Ali^-asws to pay allegiance, for there is nothing in this (Caliphate) until he^-asws pays allegiance, and if he^-asws were to do so, it will be secure’. Abu Bakr sent a message to him^-asws, ‘Answer to the Caliph of the Messenger of Allah^-saww’. The messenger came and said that to him^-asws. Ali^-asws replied to him: ‘Glory be to Allah^-azwj, with what haste you have forged a lie to the Messenger of Allah^-saww, he knows and those that surround him know that the Allah^-azwj and His^-azwj Messenger^-saww did not appoint a Caliph other than myself^-asws’. The messenger went and informed him(Abu Bakr) of what he^-asws had said to him.

قال: اذهب فقل له: (أجب أمير المؤمنين أبا بكر) فأتاه فأخبره بما قال. فقال له علي عليه السلام: سبحان الله ما والله طال العهد فينسى. فوالله إنه ليعلم أن هذا الاسم لا يصلح إلا لي، ولقد أمره رسول الله وهو سابع سبعة فسلموا علي بإمرة المؤمنين. فاستفهم هو وصاحبه عمر من بين السبعة فقالا: أحق من الله ورسوله؟ فقال لهما رسول الله صلى الله عليه وآله: نعم، حقا حقا من الله ورسوله إنه أمير المؤمنين وسيد المسلمين وصاحب لواء الغر المحجلين، يقعده الله عز وجل يوم القيامة على الصراط، فيدخل أوليائه الجنة وأعداءه النار. فانطلق الرسول فأخبره بما قال. قال: فسكتوا عنه يومهم ذلك.

Abu Bakr said, ‘Say to him^-asws, ‘Answer to Amir-ul-Momineen Abu Bakr’. He came to him^-asws, and informed him of what Abu Bakr had said. Ali^-asws said to him: ‘Glory be to Allah^-azwj, by Allah^-azwj it has not been long and he has forgotten it. By Allah^-azwj, he knows that this is a name, which is not correct except for myself^-asws, and the Messenger of Allah^-saww has ordered it, and he himself was the seventh one who had saluted me^-asws as Amir-ul-Momineen. He (Abu Bakr) and his companion Umar were among those seven (people) who inquired by saying, ‘Is this truth from Allah^-azwj and His^-azwj Prophet^-saww?’ The Messenger of Allah^-saww said to them: ‘Yes, truth. Truth from Allah^-azwj and from His^-azwj Messenger^-saww that he^-asws is Amir-ul-Momineen and the Chief of the Muslims, and the standard bearer, and the resplendent face.

Allah^-azwj Mighty and Majestic will Make him^-asws to be seated on the Day of Judgement, on the Path. He^-asws will make to enter his^-asws friends into the Paradise, and his^-asws enemies into the Fire’. The messenger returned and informed him of what he^-asws had said. He kept quiet from him on that day.

إتمام الحجة على الأنصار ومطالبتهم بالوفاء ببيعتهم

فلما كان الليل حمل علي عليه السلام فاطمة عليها السلام على حمار وأخذ بيدي ابنيه الحسن والحسين عليهما السلام، فلم يدع أحدا من أصحاب رسول الله صلى الله عليه وآله إلا أتاه في منزله، فناشدهم الله حقه ودعاهم إلى نصرته. فما استجاب منهم رجل غيرنا الأربعة، فإنا حلقنا رؤوسنا وبذلنا له نصرتنا، وكان الزبير أشدنا بصيرة في نصرته.

Completion of the argument on the ‘Al-Ansar’ and seeking their loyalty by their allegiance –

When it was night time, Ali^-asws made Fatima^-asws ride on a mule, and took the hand of his^-asws sons^-asws Al-Hassan^-asws and Al-Husayn^-asws. There was not a single one from the companions of the Messenger of Allah^-saww, but he^-asws visited him in his house. He^-asws urged them of Allah^-azwj and of his^-asws rights, and called upon them for his^-asws help. No man answered from them except for us four. So we shaved our heads, and expressed our support to him^-asws, and Al-Zubayr was, among us showing the most fervour and support’.

) 3 ( شهادة فاطمة الزهراء عليها السلام هجوم قبائل قريش على بيت الوحي وإحراقه

فلما رآى علي عليه السلام خذلان الناس إياه وتركهم نصرته واجتماع كلمتهم مع أبي بكر وطاعتهم له وتعظيمهم إياه لزم بيته. فقال عمر لأبي بكر: ما يمنعك أن تبعث إليه فيبايع، فإنه لم يبق أحد إلا وقد بايع غيره وغير هؤلاء الأربعة. وكان أبو بكر أرق الرجلين وأرفقهما وأدهاهما وأبعدهما غورا، والآخر أفظهما وأغلظهما وأجفاهما. فقال أبو بكر: من نرسل إليه؟ فقال عمر: نرسل إليه قنفذا، وهو رجل فظ غليظ جاف من الطلقاء أحد بني عدي بن كعب.

3 – The testimony of Fatima Al-Zahra^-asws at the attack of the tribe of Qureish on the House of Revelation and burning of it –

When Ali^-asws saw the Abandonment of the people, their avoidance of supporting him^-asws, and their gathering around Abu Bakr and their obedience to him, and revering him, he^-asws resorted to staying at his^-asws house.

Umar said to Abu Bakr, ‘What is preventing you to send someone to him for the allegiance, for there is no one remaining except that he has paid allegiance apart from him^-asws and those four’. And Abu Bakr was softer of the two men, and more thoughtful of the two, and the more benign of the two, and had more foresight of the two, and the other one was more short-tempered of the two, and hard-hearted of the two, and more oppressive of the two. Abu Bakr said, ‘Who shall we sent to him^-asws?’ Umar said, ‘We should send to him^-asws Qunfuz, and he was a man who was rude, muscular, short-tempered from the freed ones of the Clan of Uday Bin Ka’ab.[15]

فأرسله إليه وأرسل معه أعوانا وانطلق فاستأذن على علي عليه السلام، فأبى أن يأذن لهم. فرجع أصحاب قنفذ إلى أبي بكر وعمر – وهما جالسان في المسجد والناس حولهما – فقالوا: لم يؤذن لنا. فقال عمر: اذهبوا، فإن أذن لكم وإلا فادخلوا عليه بغير إذن فانطلقوا فاستأذنوا، فقالت فاطمة عليها السلام: (أحرج عليكم أن تدخلوا على بيتي بغير إذن). فرجعوا وثبت قنفذ الملعون. فقالوا: إن فاطمة قالت كذا وكذا فتحرجنا أن ندخل بيتها بغير إذن. فغضب عمر وقال: ما لنا وللنساء

He sent him, and sent some ‘Al-Ansar’ along with him, and they dashed to him^-asws. They sought permission from Ali^-asws to enter the house. He^-asws did not permit them. The companions of Qunfuz returned to Abu Bakr and Umar – and they were both seated in the Masjid, and the people were around them. They said, ‘He^-asws is not permitting us’. Umar said, ‘Go, if he^-asws gives you permission, and if not, enter without permission. They rushed across. They sought permission. Fatima^-asws said, ‘Get out of here all of you that you cannot entered into my^-asws house without my^-asws permission!’ They returned, and Qunfuz the accursed, remained steadfast. They said (to Abu Bakr and Umar), ‘Fatima^-asws said such and such. She told us to get out of her^-asws house, for we entered without permission’. Umar got angry and said, ‘What have we to do with the women?’

ثم أمر أناسا حوله أن يحملوا الحطب فحملوا الحطب وحمل معهم عمر، فجعلوه حول منزل علي وفاطمة وابناهما عليهم السلام. ثم نادى عمر حتى أسمع عليا وفاطمة عليهما السلام: (والله لتخرجن يا علي ولتبايعن خليفة رسول الله وإلا أضرمت عليك بيتك النار) فقالت فاطمة عليها السلام: يا عمر، ما لنا ولك؟ فقال: افتحي الباب وإلا أحرقنا عليكم بيتكم. فقالت: (يا عمر، أما تتقي الله تدخل على بيتي)؟ فأبى أن ينصرف. ودعا عمر بالنار فأضرمها في الباب ثم دفعه فدخل فاستقبلته فاطمة عليها السلام وصاحت: (يا أبتاه يا رسول الله) فرفع عمر السيف وهو في غمده فوجأ به جنبها فصرخت: (يا أبتاه) فرفع السوط فضرب به ذراعها فنادت: (يا رسول الله، لبئس ما خلفك أبو بكر وعمر).

Then he ordered the people around him to carry firewood. They all carried firewood, and Umar carried it with them. They went around the home of Ali^-asws and Fatima^-asws, and their^-asws two sons^-asws. Then Umar called out until Ali^-asws and Fatima^-asws heard, ‘By Allah^-azwj, Come out to us, O Ali^-asws, and pay allegiance to the Caliph of the Messenger of Allah^-saww, or else we will burn down your^-asws house upon you^-asws’. Fatima^-asws said: ‘O Umar, what have you to do with us^-asws?’ He said, ‘Open the door or else we will burn down your^-asws house upon you^-asws’.

She^-asws said: ‘O Umar, do you not fear Allah^-azwj that you want to enter into my^-asws house?’ He refused to leave. And Umar called for the fire. He set fire to the door, then pushed it and entered. Fatima^-asws confronted him and shouted: ‘O my^-asws father^-saww, O Messenger of Allah^-saww! Umar raised his sword, and it was in its sheath, and hit her^-asws with it on her^-asws side. She^-asws screamed: ‘O my^-asws father!’ He raised the whip. He struck her^-asws with it on her^-asws arm. She^-asws called out: ‘O Messenger of Allah^-saww! Evil it is what Abu Bakr and Umar have done after you^-saww!’

دفاع علي عليه السلام عن سليلة النبوة

فوثب علي عليه السلام فأخذ بتلابيبه ثم نتره فصرعه ووجأ أنفه ورقبته وهم بقتله، فذكر قول رسول الله صلى الله عليه وآله وما أوصاه به، فقال: (والذي كرم محمدا بالنبوة – يا بن صهاك – لولا كتاب من الله سبق وعهد عهده إلي رسول الله صلى الله عليه وآله لعلمت إنك لا تدخل بيتي).

Defence of Ali^-asws for the descendant of the Prophet-hood

Ali^-asws leapt up and grabbed him by the collar and pushed him away. He fell and injured his neck and nose. He^-asws resolved to kill him. He^-asws remembered the statement of the Messenger of Allah^-saww and what he^-saww had bequeathed to him^-asws. he^-asws said: ‘By the One Who^-azwj has Honoured Mohammed^-saww with Prophet-hood – O son of Sahhaak – had the Book of Allah^-azwj not been in front of me^-asws, and the pledge, pledged to me^-asws by the Messenger of Allah^-saww, you would have known that you could not enter my^-asws house’.

أبو بكر يصدر أمره بإحراق البيت مرة أخرى

فأرسل عمر يستغيث، فأقبل الناس حتى دخلوا الدار وثار علي عليه السلام إلى سيفه. فرجع قنفذ إلى أبي بكر وهو يتخوف أن يخرج علي عليه السلام إليه بسيفه، لما قد عرف من بأسه وشدته. فقال أبو بكر لقنفذ: (إرجع، فإن خرج وإلا فاقتحم عليه بيته، فإن امتنع فاضرم عليهم بيتهم النار). فانطلق قنفذ الملعون فاقتحم هو وأصحابه بغير إذن، وثار علي عليه السلام إلى سيفه فسبقوه إليه وكاثروه وهم كثيرون، فتناول بعضهم سيوفهم فكاثروه وضبطوه فألقوا في عنقه حبلا وحالت بينهم وبينه فاطمة عليها السلام عند باب البيت، فضربها قنفذ الملعون بالسوط فماتت حين ماتت وإن في عضدها كمثل الدملج من ضربته، لعنه الله ولعن من بعث به.

Abu Bakr issues an order to set fire to the house once again

Umar yelled out for help. The people came over until they entered the house, and Ali^-asws reached for his^-asws sword. Qunfuz returned to Abu Bakr and he feared that Ali^-asws would come out to him with his^-asws sword, having known of his^-asws bravery and determination. Abu Bakr said to Qunfuz, ‘Return, and see if he^-asws comes out, or else break down his^-asws house, and if he^-asws still refuses, burn down his^-asws house upon him^-asws’. Qunfuz the accursed returned. He and his companions entered without permission, and Ali^-asws reached for his^-asws sword. They got to him^-asws first, and they captured him^-asws, and they were many of them. Some of them took their swords out, grabbed him^-asws and seized him^-asws. They put a rope around his^-asws neck. Fatima^-asws came in between him^-asws and them near the door of the house. Qunfuz the accursed struck her^-asws with the whip, she fell unconscious like she^-asws had died, and on her^-asws shoulder was a mark from the whip when she^-asws passed away. May Allah^-azwj Curse him and the one who sent him’.

) 4 ( بيعة أمير المؤمنين عليه السلام بالجبر والإكراه

ثم انطلق بعلي عليه السلام يعتل عتلا حتى انتهي به إلى أبي بكر، وعمر قائم بالسيف على رأسه ، وخالد بن الوليد وأبو عبيدة بن الجراح وسالم مولى أبي حذيفة ومعاذ بن جبل والمغيرة بن شعبة وأسيد بن حضير وبشير بن سعيد وسائر الناس جلوس حول أبي بكر عليهم السلاح

4 – “Allegiance” of Amir-ul-Momineen^-asws by compulsion and abhorrence

Then they dragged Ali^-asws in a cruel manner until they ended him^-asws up to Abu Bakr, and Umar was standing ready with his sword, and Khalid Bin Waleed, and Abu Ubeyda Bin Al-Jarrah, and Saalim Mawla Abu Huzeyfa, and Ma’az Bin Jabal, and Al-Mugheira Bin Shayba, and Aseyd Bin Hazeyr, and Bashir Bin Saeed, and rest of the people were seated around Abu Bakr, ready with their weapons.

الدخول إلى بيت فاطمة عليها السلام بغير إذن

قال: قلت لسلمان: أدخلوا على فاطمة عليها السلام بغير إذن؟ قال: إي والله، وما عليها من خمار فنادت: (وا أبتاه، وارسول الله يا أبتاه فلبئس ما خلفك أبو بكر وعمر عيناك لم تتفقأ في قبرك) – تنادي بأعلى صوتها -. فلقد رأيت أبا بكر ومن حوله يبكون وينتحبون ما فيهم إلا باك غير عمر وخالد بن الوليد والمغيرة بن شعبة وعمر يقول: إنا لسنا من النساء ورأيهن في شيئ.

The entry into the House of Fatima^-asws without permission

I said to Salman^-ra, ‘They entered into the House of Fatima^-asws without permission?’ He^-ra said, ‘Yes, by Allah^-azwj, and she^-asws did not have a veil on her^-asws. She^-asws called out: ‘O father^-saww! O Messenger of Allah^-saww! O father^-saww! Evil it is what Abu Bakr and Umar are after you^-saww, before your^-saww eyes did not even close in your^-saww grave’ – She^-asws had called out in a loud voice. I saw Abu Bakr and those around him crying, and there was none among them except that he wept apart from Umar, and Khalid Bin Waleed, and Al-Mugheira Bin Shayba; and Umar was saying, ‘We have nothing to do with the women and their opinions’.

أمير المؤمنين عليه السلام يقيم الحجة على قريش

قال: فانتهوا بعلي عليه السلام إلى أبي بكر وهو يقول: أما والله لو وقع سيفي في يدي لعلمتم أنكم لن تصلوا إلى هذا أبدا. أما والله ما ألوم نفسي في جهادكم، ولو كنت استمكنت من الأربعين رجلا لفرقت جماعتكم، ولكن لعن الله أقواما بايعوني ثم خذلوني. ولما أن بصر به أبو بكر صاح: (خلوا سبيله) فقال علي عليه السلام: يا أبا بكر، ما أسرع ما توثبتم على رسول الله بأي حق وبأي منزلة دعوت الناس إلى بيعتك؟ ألم تبايعني بالأمس بأمر الله وأمر رسول الله؟

Amir-ul-Momineen^-asws establishes his^-asws argument on the Qureysh

They ended up with Ali^-asws to Abu Bakr, and he^-asws was saying, ‘But, by Allah^-azwj, if my^-asws sword was present in my^-asws hands, you would have known that you would have never arrived at this stage, ever. But, by Allah^-azwj, I^-asws do not blame myself^-asws in fighting against you. And if there had been forty men (in my support) I^-asws would have been able to disperse your group, but may Allah^-azwj Curse the people who paid allegiance to me^-asws and then abandoned me^-asws’. When Abu Bakr saw him^-asws, he shouted, ‘Release him^-asws!’ Ali^-asws said: ‘O Abu Bakr, with what ease you have gone against the Messenger of Allah^-saww. With what right, and with which status have you called the people to your allegiance?’ Did you not pay allegiance to me^-asws yesterday by the order of the Messenger of Allah^-azwj?’

وقد كان قنفذ لعنه الله ضرب فاطمة عليها السلام بالسوط – حين حالت بينه وبين زوجها وأرسل إليه عمر: (إن حالت بينك وبينه فاطمة فاضربها) – فألجأها قنفذ لعنه الله إلى عضادة باب بيتها ودفعها فكسر ضلعها من جنبها فألقت جنينا من بطنها. فلم تزل صاحبة فراش حتى ماتت صلى الله عليها من ذلك شهيدة.

And Qunfuz did hit Fatima^-asws with the whip when she^-asws came between him and her^-asws husband^-asws, and Umar had sent him with a message, ‘If Fatima^-asws comes between you and him^-asws, hit her^-asws’. Qunfuz, may Allah^-azwj Curse him, forced her^-asws to take refuge behind the door of her^-asws house, and he pushed it. The ribs on her^-asws side broke, and as a result of which (Mohsin^-asws) was martyred. She^-asws did not cease being bed-ridden as a result, until she^-asws passed away from that as a martyr’.

قال: ولما انتهى بعلي عليه السلام إلى أبي بكر انتهره عمر وقال له: بايع ودع عنك هذه الأباطيل فقال عليه السلام له: فإن لم أفعل فما أنتم صانعون ؟ قالوا: نقتلك ذلا وصغارا فقال عليه السلام: إذا تقتلون عبد الله وأخا رسوله. فقال أبو بكر: أما عبد الله فنعم، وأما أخو رسول الله فما نقر بهذا قال: أتجحدون أن رسول الله صلى الله عليه وآله آخى بيني وبينه ؟ قال: نعم. فأعاد ذلك عليهم ثلاث مرات. ثم أقبل عليهم علي عليه السلام فقال: يا معشر المسلمين والمهاجرين والأنصار، أنشدكم الله، أسمعتم رسول الله صلى الله عليه وآله يقول يوم غدير خم كذا وكذا وفي غزوة تبوك كذا وكذا ؟ فلم يدع عليه السلام شيئا قاله فيه رسول الله صلى الله عليه وآله علانية للعامة إلا ذكرهم إياه. قالوا: اللهم نعم.

When they ended up with Ali^-asws to Abu Bakr, Umar rebuked him^-asws, ‘Pay allegiance, and stay away from these vanities. Ali^-asws said: ‘And if I^-asws do not do this, what will you do?’ He said, ‘We will kill you^-asws with humiliation and degradation’. He^-asws said: ‘Will you kill the servant of Allah^-azwj and the brother of His^-azwj Messenger^-saww?’ Abu Bakr said, ‘As for being a servant of Allah^-azwj, it is correct, but as for being a brother of the Messenger of Allah^-saww, we do not accept it’.

He^-asws said: ‘Are you denying that the Messenger of Allah^-saww established brotherhood between myself^-asws and himself^-saww?’ He said, ‘Yes’. He^-asws repeated that thrice to him. Then Ali^-asws addressed them by saying: ‘O group of Muslims, and the ‘al-Mahajir’ and the ‘Al-Ansar’. I^-asws would like you all to swear to Allah^-azwj, did you all not hear the Messenger of Allah^-saww say on the Day of Ghadeer Khumm such and such, and during the expedition of Tabuk, such and such?’ He^-asws did not leave out anything that the Messenger of Allah^-saww had said in the open, except that he^-asws reminded them of it. They said, ‘Our Allah^-azwj, yes’.

أبو بكر يختلق حديثا لغصب الخلافة

فلما تخوف أبو بكر أن ينصره الناس وأن يمنعوه بادرهم فقال له: كل ما قلت حق قد سمعناه بآذاننا وعرفناه ووعته قلوبنا، ولكن قد سمعت رسول الله صلى الله عليه وآله يقول بعد هذا: (إنا أهل بيت اصطفانا الله وأكرمنا واختار لنا الاخرة على الدنيا، وإن الله لم يكن ليجمع لنا أهل البيت النبوة والخلافة). فقال علي عليه السلام: هل أحد من أصحاب رسول الله صلى الله عليه وآله شهد هذا معك ؟ فقال عمر: صدق خليفة رسول الله، قد سمعته منه كما قال. وقال أبو عبيدة وسالم مولى أبي حذيفة ومعاذ بن جبل: صدق، قد سمعنا ذلك من رسول الله صلى الله عليه وآله.

Abu Bakr fabricates a Hadith to usurp the Caliphate

When Abu Bakr feared that the people might help him^-asws, in order to stop them he surprised them by saying to him^-asws, ‘All that which you^-asws have said is true. We have heard it with our ears, and understood it, and realised it by our hearts, but, I heard the Messenger of Allah^-saww say after this that: ‘The People^-asws of the Household, Allah^-azwj has Chosen us^-asws and Honoured us^-asws, and has Chosen for us the Hereafter over the world, and that Allah^-azwj does not want to gather for us^-asws, the People^-asws of the Household, the Prophet-hood and the Caliphate together’.

Ali^-asws said: ‘Is there anyone from the companions of the Messenger of Allah^-saww of this which is with you?’ Umar said, ‘The Caliph of the Messenger of Allah^-saww has spoken the truth, I heard from him^-saww as he has said’. And Abu Ubeyda, and Saalim Mawla Abu Huzayfa, and Ma’az Bin Jabal said, ‘It is true, we have heard that from the Messenger of Allah^-saww’.

أمير المؤمنين عليه السلام يفضح الصحيفة الملعونة

فقال لهم علي عليه السلام: لقد وفيتم بصحيفتكم الملعونة التي تعاقدتم عليها في الكعبة: ” إن قتل الله محمدا أو مات لتزون هذا الامر عنا أهل البيت “. فقال أبو بكر: فما علمك بذلك ؟ ما أطلعناك عليها فقال عليه السلام: أنت يا زبير وأنت يا سلمان وأنت يا أبا ذر وأنت يا مقداد، أسألكم بالله وبالأسلام، أما سمعتم رسول الله صلى الله عليه وآله يقول ذلك وأنتم تسمعون: (إن فلانا وفلانا – حتى عد هؤلاء الخمسة – قد كتبوا بينهم كتابا وتعاهدوا فيه وتعاقدوا أيمانا على ما صنعوا إن قتلت أو مت) ؟  فقالوا: اللهم نعم، قد سمعنا رسول الله صلى الله عليه وآله يقول ذلك لك: (إنهم قد تعاهدوا وتعاقدوا على ما صنعوا، وكتبوا بينهم كتابا إن قتلت أو مت أن يتظاهروا عليك وأن يزووا عنك هذا يا علي).

Amir-ul-Momineen^-asws exposes the accursed document

Ali^-asws said to them: ‘You have been faithful to the accursed document which you contracted to him in the Kaabah that stated, “If Allah^-azwj Kills Mohammed^-saww or he^-saww passes away, we will keep away this matter (Caliphate) from us the People^-asws of the Household”. Abu Bakr said, ‘What is your^-asws knowledge of that? We have not informed you^-asws of this’. He^-asws said: ‘You, O Zubeyr, and you, O Salman^-ra, and you, O Abu Dharr^-ra, and you, O Miqdad^-ra, I^-asws ask you for the sake Allah^-azwj and for the sake of the Islam, but did you not hear the Messenger of Allah^-saww say that, and you were listening: ‘So and so, and so and so – until he^-saww counted these five – have written between them a writing, and they have taken an oath in it, if I^-saww am killed or were to pass away?’ They said, ‘Our Allah^-azwj, yes. We have indeed heard the Messenger of Allah^-saww say that to you^-asws that they have made an agreement between them and have vowed to keep to it, and wrote out an agreement among them that if he^-saww were to be killed or passed away, they will make appear against you these happenings, O Ali^-asws’.

قلت: بأبي أنت وأمي يا رسول الله، فما تأمرني إذا كان ذلك أن أفعل ؟ فقال لك: إن وجدت عليهم أعوانا فجاهدهم ونابذهم، وإن أنت لم تجد أعوانا فبايع واحقن دمك. فقال علي عليه السلام: أما والله، لو أن اولئك الأربعين رجلا الذين بايعوني وفوا لي لجاهدتكم في الله، ولكن أما والله لا ينالها أحد من عقبكما إلى يوم القيامة.

I said, ‘May my^-asws father^-as and my^-asws mother^sa be sacrificed for you^-saww, O Messenger of Allah^-saww, so what do you^-saww order me^-asws to do if that is what they do?’ They said, ‘He^-saww said to you^-asws: ‘If you^-asws find supporters, fight against them, and reject them, and if you^-asws do not find any supporters, then pay allegiance and save your^-asws blood’. Ali^-asws said: ‘But, by Allah^-azwj, if those forty men who had paid allegiance to me^-asws had been faithful, I^-asws would have fought against you in the Way of Allah^-azwj, but, by Allah^-azwj, neither one of both your offspring will attain it (Caliphate) until the Day of Judgement.

الرد على الحديث المختلق بكتاب الله تعالى

وفيما يكذب قولكم على رسول الله صلى الله عليه وآله قوله تعالى: (أم يحسدون الناس على ما آتاهم الله من فضله فقد آتينا آل إبراهيم الكتاب والحكمة وآتيناهم ملكا عظيما) ، فالكتاب النبوة، والحكمة السنة، والملك الخلافة، ونحن آل إبراهيم.

The refutation of the fabricated Hadith, by the Book of Allah^-azwj the High

And what belies your statements to the Messenger of Allah^-saww is the Statement of Allah^-azwj the High “[4:54] Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim’s children the Book and the wisdom, and We have given them a grand kingdom”, for the Book is the Prophet-hood, and the Wisdom is the Sunnah, and the Kingdom is the Caliphate, and we^-asws are the Children of Ibrahim^-as’.

دفاع المقداد وسلمان وأبي ذر عن علي عليه السلام

فقام المقداد فقال: يا علي، بما تأمرني ؟ والله إن أمرتني لأضربن بسيفي وإن أمرتني كففت. فقال علي عليه السلام: كف يا مقداد، واذكر عهد رسول الله وما أوصاك به.

Defence of Al-Miqdad^-ra, and Salman^-ra, and Abu Dharr^-ra regarding Ali^-asws

Al-Miqdad^-ra stood up and said, ‘O Ali^-asws, what is your order for me^-ra? By Allah^-azwj, if you^-asws were to order me^-ra so, I^-ra would strike by my sword, and if you^-asws were to order me so, I^-ra would hold back my^-ra hand’. Ali^-asws said: ‘Hold back, O Miqdad, and remember the oath of the Messenger of Allah^-saww, and what he^-saww has bequeathed to you^-ra’.

فقمت وقلت: والذي نفسي بيده، لو أني أعلم أني أدفع ضيما وأعز لله دينا لوضعت سيفي على عنقي ثم ضربت به قدما قدما. أتثبون على أخي رسول الله ووصيه وخليفته في أمته وأبي ولده ؟ فابشروا بالبلاء واقنطوا من الرخاء.

I^-ra (Salman^-ra) stood up and said, ‘By the One in Whose^-azwj Hand is my^-ra soul, if I^-ra knew that I^-asws could remove injustice and honour the Religion of Allah^-azwj, I^-asws would have placed my^-ra sword on my^-ra neck, then would have struck with it step by step. You are pouncing on the brother^-asws of the Messenger of Allah^-saww, and his^-saww successor^-asws, and his^-saww Caliph in his^-azwj community, and the father of his^-asws sons^-asws? I give you the news of the afflictions that will cut you off from prosperity’.

وقام أبو ذر فقال: أيتها الامة المتحيرة بعد نبيها المخذولة بعصيانها، إن الله يقول: (إن الله اصطفى آدم ونوحا وآل إبراهيم وآل عمران على العالمين ذرية بعضها من بعض والله سميع عليم). وآل محمد الأخلاف من نوح وآل إبراهيم من إبراهيم والصفوة والسلالة من إسماعيل وعترة النبي محمد، أهل بيت النبوة وموضع الرسالة ومختلف الملائكة، وهم كالسماء المرفوعة والجبال المنصوبة والكعبة المستورة والعين الصافية والنجوم الهادية والشجرة المباركة، أضاء نورها وبورك زيتها. محمد خاتم الأنبياء وسيد ولد آدم، وعلي وصي الأوصياء وإمام المتقين وقائد الغر المحجلين، وهو الصديق الأكبر والفاروق الأعظم ووصي محمد ووارث علمه وأولى الناس بالمؤمنين من أنفسهم كما قال الله: (النبي أولى بالمؤمنين من أنفسهم وأزواجه امهاتهم واولوا الأرحام بعضهم أولى ببعض في كتاب الله). فقدموا من قدم الله وأخروا من أخر الله واجعلوا الولاية والوراثة لمن جعل الله.

And Abu Dharr^-ra stood up and said, ‘O you community you surely have gone astray after the Prophet^-saww, you have Abandoned (the religion) adapted the way of sins. Surely Allah^-azwj has Said “[4:54] Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim’s children the Book and the wisdom, and We have given them a grand kingdom”. And the Progeny^-asws of Mohammed^-saww are the successors from Nuh^sa, and the Children of Ibrahim^sa from Ibrahim^-as, and the elite, and the dynasty from Ismail^sa, and the Family of the Prophet Mohammed^-saww, People^-asws of the Household of the Prophet-hood, and the Place of the Message and interchange of the Angels, and they^-asws are like the raised sky, and the firm mountain, and the veiled Kaabah, and the pure spring, and the guiding stars, and the Blessed Tree, illuminating its light, and its oil is blessed.

Mohammed^-saww is the last of the Prophets^-as and the chief of the children of Adam^sa, and Ali^-asws is the successor^-asws of the successors^-as, and the Imam^-asws of the pious, and the guide of the resplendent, and he^-asws is the Great True one (Al-Siddique Al-Akbar), and the Great Differentiator (Al-Faroouq Al-Aazam), and the successor^-asws of Mohammed^-saww, and the inheritor of his^-saww knowledge, and the foremost of the believing people than themselves, as Allah^-azwj has Said “[33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah”. So, the one who gives them preference has given preference to Allah^-azwj, and the one who has disfavoured them has disfavoured Allah^-azwj, and make the Wilayah and the inheritance to be to the one^-asws whom Allah^-azwj has Made it to be in’.

عمر يهدد عليا بالقتل

فقام عمر فقال لأبي بكر – وهو جالس فوق المنبر -: ما يجلسك فوق المنبر وهذا جالس محارب لا يقوم فيبايعك ؟ أو تأمر به فنضرب عنقه – والحسن والحسين قائمان – فلما سمعا مقالة عمر بكيا، فضمهما عليه السلام إلى صدره فقال: لا تبكيا، فو الله ما يقدران على قتل أبيكما.

Umar threatens to kill Ali^-asws

Umar stood up. He said to Abu Bakr – and he was seated on top of the Pulpit – ‘What are you sitting on the Pulpit for, and this (man) is seated to battle against you and is not standing up to pay allegiance to you? Or give an order for his neck to be cut off’ – and Al-Hassan^-asws and Al-Husayn^-asws were standing there – when they^-asws heard the words of Umar, they^-asws started crying. He^-asws embraced them^-asws to his^-asws chest and said: ‘Do not cry, for by Allah^-azwj, they do not have the ability to kill your^-asws father^-asws’.

دفاع ام أيمن وبريدة عن علي عليه السلام

وأقبلت ام أيمن حاضنة رسول الله صلى الله عليه وآله فقالت: (يا أبا بكر، ما أسرع ما أبديتم حسدكم ونفاقكم) فأمر بها عمر فأخرجت من المسجد وقال: ما لنا وللنساء. وقام بريدة الأسلمي وقال: أتثب – يا عمر – على أخي رسول الله وأبي ولده وأنت الذي نعرفك في قريش بما نعرفك ؟ ألستما قال لكما رسول الله صلى الله عليه وآله: (انطلقا إلى علي وسلما عليه بإمرة المؤمنين) ؟ فقلتما: أعن أمر الله وأمر رسوله ؟ قال: نعم. فقال أبو بكر: قد كان ذلك ولكن رسول الله قال بعد ذلك: (لا يجتمع لأهل بيتي النبوة والخلافة). فقال: والله ما قال هذا رسول الله، والله لا سكنت في بلدة أنت فيها أمير. فأمر به عمر فضرب وطرد

Defence of Umm Ayman and Bureyda about Ali^-asws

And Umm Ayman^sa, the nurse maid of the Messenger of Allah^-saww came forward. She^sa said, ‘O Abu Bakr, with what ease you have begun your envy and your hypocrisy’. Umar ordered for her^sa to be thrown out of the Masjid and said, ‘What have we to do with women’. Bureyda Al-Aslamy stood up and said, ‘O Umar, you are pouncing upon Ali^-asws, the brother of the Messenger of Allah^-saww, and the father of his^-saww children^-asws, and you are the one about whom we know among the Qureysh what we know? Are you two to whom the Messenger of Allah^-saww said: ‘Go to Ali^-asws and salute him^-asws as Amir-ul-Momineen?’ You both said, ‘Is this the Order of Allah^-azwj and His^-azwj Messenger^-saww?’ He^-saww said: ‘Yes’. Abu Bakr said, ‘That is how it was, but the Messenger of Allah^-saww said after that: ‘For the People^-asws of my^-saww Household, the Prophet-hood and the Caliphate will not be gathered together’. He said, ‘By Allah^-azwj, the Messenger of Allah^-saww did not say this. By Allah^-azwj I will not stay in the city in which you are the Emir’. Umar ordered for him to be beaten up and thrown out’.

كيفية بيعة أمير المؤمنين عليه السلام

ثم قال: قم يابن أبي طالب فبايع. فقال: فإن لم أفعل ؟ قال: إذا والله نضرب عنقك فاحتج عليهم ثلاث مرات، ثم مد يده من غير أن يفتح كفه، فضرب عليها أبو بكر ورضي بذلك منه. فنادى علي عليه السلام قبل أن يبايع – والحبل في عنقه -: (يابن أام إن القوم استضعفوني وكادوا يقتلونني).

Manner of the “allegiance” of Amir-ul-Momineen^-asws

Then he (Umar) said, ‘Arise, O son^-asws of Abu Talib^-asws, pay allegiance’. He^-asws said: ‘If I^-asws don’t do it?’ He said, ‘Then, by Allah^-azwj, we will cut off your^-asws neck’. He said this to him^-asws three times, then another one extended his^-asws hand and opened his^-asws hand. Abu Bakr struck his^-asws hand and he was happy with that regarding it. Ali^-asws called out, before the allegiance – and the rope was around his^-asws neck -: “[7:150] Son of my mother! surely the people reckoned me weak and had well-nigh slain me”.

بيعة الزبير وسلمان وأبي ذر والمقداد

وقيل للزبير: بايع، فأبى، فوثب إليه عمر وخالد بن الوليد والمغيرة بن شعبة في أناس معهم، فانتزعوا سيفه من يده فضربوا به الأرض حتى كسروه ثم لببوه. فقال الزبير – وعمر على صدره -: يابن صهاك، أما والله لو أن سيفي في يدي لحدت عني). ثم بايع. قال سلمان: ثم أخذوني فوجئوا عنقي حتى تركوها كالسلعة، ثم أخذوا يدي وفتلوها فبايعت مكرها. ثم بايع أبو ذر والمقداد مكرهين، وما بايع أحد من الامة مكرها غير علي عليه السلام وأربعتنا.

Allegiance of Al-Zubeyr, and Salman^-ra, and Abu Dharr^-ra and Al-Miqdad^-ra

And it was said to Al-Zubeyr, ‘Pay allegiance’. He refused. Umar, and Khalid Bin Waleed, and Al-Mugheira Bin Sha’ba were among the people who rushed towards him. They seized his sword from his hand. They struck it on the ground until they broke it, then they held him in a stranglehold. Al-Zubeyr said – and Umar was on his chest – ‘O son of Sahhaak, but by Allah^-azwj, if my sword was in my hand I would have buried you’. Then he (was forced to) paid allegiance. Salman^-ra said, ‘Then they grabbed me^-ra and throttle my^-ra neck until it was like a commodity. Then they grabbed my^-ra hand and twisted it. I^-ra unwillingly paid allegiance. Then Abu Dharr^-ra and Al-Miqdad paid allegiance unwillingly. No one from the community was forced to paid allegiance (unwillingly) apart from Ali^-asws and four of us’.

ولم يكن منا أحد أشد قولا من الزبير، فإنه لما بايع قال: يابن صهاك، أما والله لولا هؤلاء الطغاة الذين أعانوك لما كنت تقدم علي ومعي سيفي لما أعرف من جبنك ولؤمك، ولكن وجدت طغاة تقوي بهم وتصول. فغضب عمر وقال: أتذكر صهاك ؟ فقال: ومن صهاك وما يمنعني من ذكرها ؟ وقد كانت صهاك زانية، أو تنكر ذلك ؟ أو ليس كانت أمة حبشية لجدي عبد المطلب، فزنى بها جدك نفيل، فولدت أباك الخطاب فوهبها عبد المطلب لجدك – بعد ما زنى بها – فولدته، وإنه لعبد لجدي ولد زنا ؟ فأصلح بينهما أبو بكر وكف كل واحد منهما عن صاحبه.

And there was no one from us who was harsher in his words than Al-Zubeyr, for when he paid allegiance, he said, ‘O son of Sahhaak, but, by Allah^-azwj, were it not for these tyrants who are your ‘Al-Ansar’ you would not have been able to overcome me and I would have had my sword with me since I am aware of your cowardice and wickedness, but you have found strength in the tyrants and are on the attack’. Umar got angry and said, ‘You are mentioning Sahhaak?’ He said, ‘And who Sahhaak, and what prevents me from mentioning her? And Sahhaak was an adulteress, or are you denying that? Or was she not from the people of Ethiopia given to my grandfather Abdul Muttalib^-as? Your grandfather Nufail committed adultery with her and your father Al-Khattaab was born as a result. Abdul Muttalib^-as gifted her to your grandfather – after him (Nufail) having committed adultery with her – and he was born, and he is therefore the slave of my grandfather having been born from adultery? Abu Bakr made peace between the two, and made each of them withhold his hand from his companion.

) 5 ( أصحاب أمير المؤمنين عليه السلام يقيمون الحجة على الغاصبين

كلمة سلمان بعد البيعة

قال سليم بن قيس: فقلت لسلمان: أفبايعت أبا بكر – يا سلمان – ولم تقل شيئا ؟ قال: قد قلت – بعد ما بايعت -: تبا لكم سائر الدهر أو تدرون ما صنعتم بأنفسكم ؟ أصبتم وأخطأتم أصبتم سنة من كان قبلكم من الفرقة والاختلاف، وأخطأتم سنة نبيكم حتى أخرجتموها من معدنها وأهلها. فقال عمر: يا سلمان، أما إذ بايع صاحبك وبايعت فقل ما شئت وافعل ما بدا لك وليقل صاحبك ما بدا له.

5 – The companions of Amir-ul-Momineen^-asws establish the argument against the usurpers: The words of Salman^-ra after the allegiance

Sulaym Bin Qays said, ‘I said to Salman^-ra, ‘So, you paid allegiance to Abu Bakr, O Salman^-ra, and did not say anything?’ He^-ra said, ‘I^-ra said, after having paid allegiance, ‘Woe unto you for the rest of eternity. Do you know what you have done to yourselves? You are right, and you have erred as well. You are right in that you have chosen the way of those have been before you for sectarianism and infighting, and you have erred from the Sunnah of your Prophet^-saww, to the extent that you have taken it out from is mine, and its deserving ones^-asws’. Umar said, ‘O Salman^-ra, now that your companion^-asws has paid allegiance and so have you, you can say what you like and do what you like, and your companion^-asws can say what he^-asws wants’.

قال سلمان: فقلت: سمعت رسول الله صلى الله عليه وآله يقول: (إن عليك وعلى صاحبك الذي بايعته مثل ذنوب جميع أمته إلى يوم القيامة ومثل عذابهم جميعا). فقال: قل ما شئت، أليس قد بايعت ولم يقر الله عينيك بأن يليها صاحبك ؟ فقلت: أشهد أني قد قرأت في بعض كتب الله المنزلة: (إنك – باسمك ونسبك وصفتك – باب من أبواب جهنم) فقالوا لي: قل ما شئت، أليس قد أزالها الله عن أهل هذا البيت الذين اتخذتموهم أربابا من دون الله ؟

Salman^-ra said, ‘I^-ra said, ‘I^-ra have heard the Messenger of Allah^-saww say that to you (Umar) and to your companion (Abu Bakr) whom you have paid allegiance to, will be the like (carrying) sins of the entire community up to the Day of Judgement, and the like of their entire Punishment’. He said, ‘Say what you like. Have you not paid allegiance, and Allah^-azwj did not Accept that your^-ra eyes see it go to your^-ra companion^-asws?’ I^-ra said, ‘I^-ra testify that I^-ra have read in some Books of Allah^-azwj Sent down that you, by your name and your lineage and our characteristics on a door from the door of Hell’. He said to me^-ra, ‘Say what you like, has not Allah^-azwj Taken away from the People^-asws of this Household whom you^-ra have taken as lords besides Allah^-azwj?’

فقلت له: أشهد أني سمعت رسول الله صلى الله عليه وآله يقول، وسألته عن هذه الاية: (فيومئذ لا يعذب عذابه أحد ولا يوثق وثاقه أحد)، فأخبرني بأنك أنت هو. فقال عمر: أسكت، أسكت الله نامتك، أيها العبد، يابن اللخناء فقال علي عليه السلام: أقسمت عليك يا سلمان لما سكت. فقال سلمان: والله لو لم يأمرني علي عليه السلام بالسكوت لخبرته بكل شيئ نزل فيه، وكل شيئ سمعته من رسول الله صلى الله عليه وآله فيه وفي صاحبه. فلما رأني عمر قد سكت قال لي: إنك له لمطيع مسلم.

I^-ra said to him, ‘I^-ra bear witness that I^-ra have heard the Messenger of Allah^-saww say, and I^-ra asked him^-saww about this Verse “[89:25] But on that day shall no one chastise with (anything like) His chastisement, [89:26] And no one shall bind with (anything like) His binding”, he^-saww informed me^-ra that it means you’. Umar said, ‘Silence, silence, may Allah^-azwj Make you sleep (die), O slave, O son of the evil-tongued’.

Ali^-asws said: ‘I^-asws give you^-ra a vow, O Salman^-ra, keep quiet’. Salman^-ra said, ‘By Allah^-azwj, had Ali^-asws not ordered me^-ra to keep quiet, I^-ra would have informed him of everything that had Come down regarding him, and everything that I^-ra have heard from the Messenger of Allah^-saww regarding him and his companion’. When Umar saw me^-ra that I^-ra have observed silence, he said to me^-ra, ‘You^-ra are an obedient submitter to him^-asws’.

كلمة أبي ذر بعد البيعة

فلما أن بايع أبو ذر والمقداد ولم يقولا شيئا قال عمر: يا سلمان، ألا تكف كما كف صاحباك ؟ والله ما أنت بأشد حبا لأهل هذا البيت منهما ولا أشد تعظيما لحقهم منهما، وقد كفا كما ترى وبايعا. فقال أبو ذر: يا عمر، أفتعيرنا بحب آل محمد وتعظيمهم ؟ لعن الله – وقد فعل – من أبغضهم وافترى عليهم وظلمهم حقهم وحمل الناس على رقابهم ورد هذه الامة القهقرى على أدبارها. فقال عمر: آمين لعن الله من ظلمهم حقهم لا والله ما لهم فيها من حق وما هم فيها وعرض الناس إلا سواء. قال أبو ذر: فلم خاصمتم الأنصار بحقهم وحجتهم ؟

The words of Abu Dharr^-ra after the allegiance

When Abu Dharr^-ra and Al-Miqdad^-ra paid allegiance without having said a word, Umar said, ‘O Salman^-ra, why did you not leave off like these two companions of yours? By Allah^-azwj, you^-ra are not stronger in your^-ra love of the People^-asws of this Household that these two^-ra, nor stronger in respecting them^-asws that these two^-ra, and they^-ra held back as you^-ra have seen, and paid allegiance. Abu Dharr^-ra said, ‘Are you taunting us^-ra with the love of the Progeny^-asws of Mohammed^-saww?

May Allah^-azwj Curse (you) – and He^-azwj did Curse – the one who harbours hatred towards them^-asws, and fabricates to them^-asws, and does injustice on their^-asws rights, and make the people to attack their^-asws necks, and revert this community back on its prior beliefs’. Umar said, ‘Amen, may Allah^-azwj Curse the one who is unjust on their^-asws rights. No, by Allah^-azwj, there is nothing in this for them^-asws of their^-asws rights, and they^-asws do not have in this but except for equality with the people’. Abu Dharr^-ra said, ‘Why did you then antagonise the ‘Al-Ansar’ by their rights and their arguments?’

كلمة أمير المؤمنين عليه السلام بعد البيعة

فقال علي عليه السلام لعمر: يابن صهاك، فليس لنا فيها حق وهي لك ولابن آكلة الذبان ؟ فقال عمر: كف الان يا أبا الحسن إذ بايعت، فإن العامة رضوا بصاحبي ولم يرضوا، بك فما ذنبي ؟ فقال علي عليه السلام: ولكن الله عز وجل ورسوله لم يرضيا إلا بي، فابشر أنت وصاحبك ومن اتبعكما ووازركما بسخط من الله وعذابه وخزيه. ويلك يابن الخطاب، لو ترى ماذا جنيت على نفسك لو تدري ما منه خرجت وفيما دخلت وما ذا جنيت على نفسك وعلى صاحبك ؟ فقال أبو بكر: يا عمر، أما إذ قد بايعنا وآمنا شره وفتكه وغائلته فدعه يقول ما شاء.

Words of Amir-ul-Momineen^-asws after the allegiance

Ali^-asws said to Umar: ‘O son of Sahhaak, there is no right for us^-asws in this (Caliphate), and it is for you, and the son of the one who used to eat swarms of flies? Umar said, ‘Be silent now, O Abu Al-Hassan^-asws since you^-asws have now paid allegiance. Since the general public are happy with my companion and are not happy with you^-asws, so what is my fault?’ Ali^-asws said: ‘But, Allah^-azwj Mighty and Majestic, and His^-azwj Messenger^-saww were never happy except with me^-asws. Receive news that you, and your companion, and the one who followed the two of you, and strengthened you two, of the Wrath of Allah^-azwj and His^-azwj Punishment, and shame. Woe be unto you, O son of Al-Khattaab, can you not see what you have gained for yourself, and what you have come out of and into what you have entered, and what you have done for yourself and your companion?’ Abu Bakr said, ‘O Umar, but he^-asws has paid allegiance to us, and we are safe from its evil, and its calamity. Let him^-asws say what he^-asws wants to’.

أصحاب الصحيفة الملعونة في تابوت جهنم

فقال علي عليه السلام: لست بقائل غير شيئ واحد. أذكركم بالله أيها الأربعة – يعنيني وأبا ذر والزبير والمقداد -: سمعت رسول الله صلى الله عليه وآله يقول: إن تابوتا من نار فيه اثنا عشر رجلا، ستة من الأولين وستة من الاخرين، في جب في قعر جهنم في تابوت مقفل، على ذلك الجب صخرة. فإذا أراد الله أن يسعر جهنم كشف تلك الصخرة عن ذلك الجب فاستعرت جهنم من وهج ذلك الجب ومن حره.

The companions of the accursed agreement are in the Fire of Hell

Ali^-asws said: ‘I^-asws am not going to say apart from one thing. I^-asws remind you four’ – meaning myself (Salman^-ra), and Abu Dharr^-ra, and Al-Zubeyr and Al-Miqdad^-ra – ‘I^-asws heard the Messenger of Allah^-saww say that: ‘There is a coffin of Fire in which will be twelve men, six from the former ones and six from the later ones in a pit in the bottom of Hell inside a locked coffin, on top of which is a rock. Whenever Allah^-azwj Intends to increase the heat of Hell, He^-azwj will Remove that rock from that pit. Hell will be set ablaze from the glow of that pit and its heat’.

قال علي عليه السلام: فسألت رسول الله صلى الله عليه وآله عنهم – وأنتم شهود به – عن الأولين، فقال: أما الأولون فابن آدم الذي قتل أخاه، وفرعون الفراعنة، والذي حاج إبراهيم في ربه، ورجلان من بني إسرائيل بدلا كتابهم وغيرا سنتهم، أما أحدهما فهود اليهود والاخر نصر النصارى، وإبليس سادسهم. وفي الاخرين الدجال وهؤلاء الخمسة أصحاب الصحيفة والكتاب وجبتهم وطاغوتهم الذي تعاهدوا عليه وتعاقدوا على عداوتك يا أخي، وتظاهرون عليك بعدي، هذا وهذا حتى سماهم وعدهم لنا. قال سلمان: فقلنا: صدقت، نشهد أنا سمعنا ذلك من رسول الله صلى الله عليه وآله.

Ali^-asws said: ‘I^-asws asked the Messenger of Allah^-saww about them – and you four are witness to it – about the former ones, he^-saww said: ‘But as for the former ones, it is the son^-as of Adam^-as who killed his brother^-as, and Pharaoh of the Pharaohs, and the one who argued with Ibrahim^sa about his^-as Lord^-azwj, and two men from the Children of Israel who altered their Books and replaced their ways, as for one of them made the Jews to be Jews, and the other one made the Christians to be Christians, and Iblees^-la is the sixth of them.

And regarding the later ones, it included these five, the companions of the agreement and the writing, and are their obligors and their tyrants who made their vows and held on to their beliefs on being inimical to you^-asws O my^-saww brother, and they will make appear to you^-asws after me^-saww, this one and this one, until he^-saww named them and counted them for us. Salman^-ra said, ‘We said, ‘You^-asws have spoken the truth, we testify that we have heard that from the Messenger of Allah^-saww’.

كلمة رسول الله صلى الله عليه وآله في عثمان والزبير

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.

Words of the Messenger of Allah^-saww regarding Usman and Al-Zubeyr

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^-ra said, ‘Ali^-asws said to me^-ra – just between me^-ra 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.

إرتد الناس بعد الرسول صلى الله عليه وآله إلا أربعة

قال سلمان: فقال علي عليه السلام: (إن الناس كلهم ارتدوا بعد رسول الله صلى الله عليه وآله غير أربعة). إن الناس صاروا بعد رسول الله صلى الله عليه وآله بمنزلة هارون ومن تبعه ومنزلة العجل ومن تبعه. فعلي في شبه هارون وعتيق في شبه العجل وعمر في شبه السامري.

Apostasy of the people after the Messenger of Allah^-saww, except for four

Salman^-ra said, ‘Ali^-asws said that: ‘The whole of the people turned apostate, after the Messenger of Allah^-saww, except for four’. After the Messenger of Allah^-saww, the people became at the position of Haroun^-as and the ones who followed him^-as, and the position of the calf and the ones who followed it. As for Ali^-asws, he^-asws was in the position of Haroun^-as, and Ateeq (Abu Bakr) was in the position of the calf, and Umar was in the position of Al-Samiri[16].

وسمعت رسول الله صلى الله عليه وآله يقول: ليجيئن قوم من أصحابي من أهل العلية والمكانة مني ليمروا على الصراط. فإذا رأيتهم ورأوني وعرفتهم وعرفوني اختلجوا دوني. فأقول: أي رب، أصحابي أصحابي فيقال: ما تدري ما أحدثوا بعدك، إنهم ارتدوا على أدبارهم حيث فارقتهم. فأقول: بعدا وسحقا.

And I^-ra heard the Messenger of Allah^-saww say: ‘There will come a group of my^-saww companions from the people who used to be held in high regard and position with me^-saww, to cross over the Bridge. They will see me^-saww, and I^-saww will see them, and I^-saww will recognise them and they will recognise me^-saww. They will be taken away from me^-saww. I^-saww will say: ‘O Lord^-azwj, my^-saww companions, my^-saww companions!’ He^-azwj will Say: ‘Don’t you^-saww know what they did after you^-saww, they turned back on their backs as soon as you^-saww parted from them’. I^-saww will say: ‘Be distant and get crushed’.

وسمعت رسول الله صلى الله عليه وآله يقول: لتركبن أمتي سنة بني إسرائيل حذو النعل بالنعل وحذو القذة بالقذة، شبرا بشبر وذراعا بذراع وباعا بباع، حتى لو دخلوا جحرا لدخلوا فيه معهم. إن التوراة والقرآن كتبه ملك واحد في رق واحد بقلم واحد، وجرت الأمثال والسنن سواء.

And I^-ra heard the Messenger of Allah^-saww say: ‘My^-saww community will adopt the way of the Children of Israel, like the slipper follows the slipper, step by step, inch by inch, and cubit by cubit, to the extent that if they entered into a hole, so will they along with them. The Torah and the Quran were written by one Angel, in one Parchment, with one Pen, and the Parables and the Sunnah became the same’.

HADITH 5

(5) إبليس ومؤسس السقيفة يوم القيامة

IBLEES^-la AND THE FOUNDER OF AL-SAQIFA ON THE DAY OF JUDGEMENT

عن أبان بن أبي عياش عن سليم بن قيس الهلالي، قال: سمعت سلمان الفارسي يقول: إذا كان يوم القيامة يؤتى بإبليس مزموما بزمام من نار، ويؤتى بزفرمزموما بزمامين من نار فينطلق إليه إبليس فيصرخ ويقول: ثكلتك أمك، من أنت؟ أنا الذي فتنت الأولين والآخرين وأنا مزموم بزمام واحد وأنت مزموم بزمامين فيقول: أنا الذي أمرت فأطعت، وأمر الله فعصي.

From Abaan Bin Abu Ayyash, from Sulaym Bin Qays Al-Hilali who said, ‘I heard Salman Al-Farsy^-ra say: ‘When it will be the Day of Judgement, Iblees^-la will be brought chained with a rein of Fire, and they will come with Zafar (Umar) chained with two reins of Fire.

Iblees^-la will rush towards him. He^-la will scream at him saying, ‘May your mother be bereft of you, who are you? I^-la am the one who corrupted the former ones and the later ones, and I^-la have been chained with one rein of Fire while you have been chained with two reins of Fire’.

He will say, ‘I am the one who issued the orders and was obeyed, and I disobeyed the Order of Allah^-azwj’.

HADITH 6

(6) مفاخر أمير المؤمنين عليه السلام

GLORIES OF AMIR-UL-MOMINEEN^-asws

وقال سليم: وحدثني أبو ذر وسلمان والمقداد، ثم سمعته من علي عليه السلام، قالوا: إن رجلا فاخر علي بن أبي طالب عليه السلام، فقال رسول الله صلى الله عليه وآله لعلي عليه السلام: أي أخي، فاخر العرب، فأنت أكرمهم ابن عم وأكرمهم أبا وأكرمهم أخا وأكرمهم نفسا وأكرمهم نسبا وأكرمهم زوجة وأكرمهم ولدا وأكرمهم عما، وأعظمهم عناء بنفسك ومالك، وأتمهم حلما وأقدمهم سلما وأكثرهم علما. وأنت أقرأهم لكتاب الله وأعلمهم بسنن الله وأشجعهم قلبا في لقاء يوم الهيج، وأجودهم كفا وأزهدهم في الدنيا وأشدهم اجتهادا وأحسنهم خلقا وأصدقهم لسانا وأحبهم إلى الله وإلي.

And Sulaym said, ‘It was narrated to me by Abu Dharr^-ra and Salman^-ra, and Al-Miqdad^-ra, then I heard it from Ali^-asws that, ‘A man prided himself over Ali^-asws Bin Abu Talib^-asws. The Messenger of Allah^-saww said to Ali^-asws: ‘Yes, my^-saww brother^-asws, the Arabs pride themselves, but you^-asws are more prestigious than them as a cousin, and more prestigious than them as a father, and more prestigious than them as a brother, and more prestigious than them as yourself, and more prestigious than them by lineage, and more prestigious than them as a husband, and more prestigious than them as a son, and more prestigious than them as an uncle, and greater than them for having tolerated more hardship on yourself^-asws and your^-asws wealth, and more complete in forbearance than them, and foremost in submission than them, and more knowledgeable than them, and you^-asws are more literate than them of the Book of Allah^-azwj, and more knowledgeable than them of the Sunnah of Allah^-azwj, and braver than them in heart when meeting the enemy, and more generous than them by your^-asws hand, and more ascetic of them in the world, and more harsher in your^-asws struggles, and better than them in morals, and more truthful than them by the tongue, and more beloved by Allah^-azwj and to me^-saww’.

إخبار النبي صلى الله عليه وآله بظلم الأمة لأمير المؤمنين عليه السلام

وستبقى بعدي ثلاثين سنة تعبد الله وتصبر على ظلم قريش، ثم تجاهدهم في سبيل الله عز وجل إذا وجدت أعوانا. تقاتل على تأويل القرآن كما قاتلت معي على تنزيله الناكثين والقاسطين والمارقين من هذه الأمة. ثم تقتل شهيدا تخضب لحيتك من دم رأسك. قاتلك يعدل عاقر الناقة في البغض إلى الله والبعد من الله ومني، ويعدل قاتل يحيى بن زكريا وفرعون ذا الأوتاد.

The news given by the Prophet^-saww of the injustices of the community towards Amir-ul-Momineen^-asws

He^-saww said: ‘You^-asws will remain after me^-saww for thirty years. You^-asws will worship Allah^-azwj and observe patience on the injustices of the Qureish, then you^-asws should fight against them in the way of Allah^-azwj if you^-asws were to find ‘Al-Ansar’. You^-asws will fight against them on the explanation of the Quran just as I^-saww have fought against them on its Revelation – the breakers (of the Covenant) and the unjust and the renegades of this community. Then you^-asws will be killed and your beard will be dyed by the blood of your^-asws head. Your^-asws killer will be like the one who cut the legs of the she-camel (of Prophet Saleh^sa) in the hatred towards Allah^-azwj, and is remote from Allah^-azwj and from me^-saww, he will be like the one who killed Yahya Bin Zakariyya^sa and like the Pharaoh along with the army’.

كلام الحسن البصري عن فضائل أمير المؤمنين عليه السلام

قال أبان: وحدثت بهذا الحديث الحسن البصري عن أبي ذر، فقال: صدق سليم وصدق أبو ذر. لعلي بن أبي طالب السابقة في الدين والعلم والحكمة والفقه، وفي الرأي والصحبة وفي الفضل وفي البسطة وفي العشيرة وفي الصهر، وفي النجدة في الحرب، وفي الجود وفي الماعون وفي العلم بالقضاء وفي القرابة للرسول والعلم بالقضاء والفصل وفي حسن البلاء في الإسلام. إن عليا في كل أمر أمره علي، فرحم الله عليا وصلى عليه. ثم بكى حتى بل لحيته.

Speech of Al-Hassan Al-Basry about the virtues of Amir-ul-Momineen^-asws

Abaan said that this Hadith was narrated to him by Al-Hassan Al-Basry from Abu Dharr^-ra, ‘Sulaym spoke the truth, and Abdu Dharr^-ra spoke the truth for Ali^-asws Bin Abu Talib^-asws, the foremost in the Religion, and the knowledge, and the wisdom, and the understanding, and in the opinion, and the socialising, and in the preference, and in the reputation, and in the relationships, and for help in the battle, and in the generosity, and in the kindness, and in the knowledge of Judgements, and in being close relation with the Messenger^-saww, and the knowledge of the Judgements, and the intricacies (of speech) and in betterment in Islam. Ali^-asws was highest in every matter of his^-asws. May Allah^-azwj have Mercy on him^-asws and Send Blessings on him^-asws’. Then he wept until his beard was wet (with the tears)’.

قال: فقلت له: يا أبا سعيد، أتقول لأحد غير النبي (صلى الله عليه) إذا ذكرته؟ فقال: ترحم على المسلمين إذا ذكرتهم وصل على محمد وآل محمد. وإن عليا خير آل محمد. فقلت: يا أبا سعيد، خير من حمزة ومن جعفر ومن فاطمة ومن الحسن والحسين؟ فقال: إي والله، إنه لخير منهم، ومن يشك أنه خير منهم؟ فقلت له: بما ذا؟ قال: إنه لم يجر عليه اسم شرك ولا كفر ولا عبادة صنم ولا شرب خمر. وعلي خير منهم بالسبق إلى الإسلام والعلم بكتاب الله وسنة نبيه.

So, I said to him, ‘O Abu Saeed, do you say for anyone, apart from the Prophet^-saww, “May the Blessings of Allah^-azwj be upon him”, when you mention him?’ He said, ‘I ask for Mercy to be upon the Muslims when I mention them, and Blessings upon Mohammed^-saww and the progeny^-asws of Mohammed^-saww, and Ali^-asws is the best of the Progeny^-asws of Mohammed^-saww’. I said, ‘O Abu Saeed, better than Hamza^-as, and Ja’far^-as, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws?’ He said, ‘Yes, by Allah^-azwj, he^-asws is better than them, and who will doubt that he^-asws is better than them?’ I asked him, ‘Why is that?’ He said, ‘He^-asws never uttered a name of Polytheism (Shirk) nor of disbelief, nor did he^-asws ever worship idols, nor ever drunk intoxicants. And Ali^-asws is better than them by being foremost in Islam, and by the knowledge of the Book of Allah^-azwj and the Sunnah of His^-azwj Prophet^-saww.

وإن رسول الله صلى الله عليه وآله قال لفاطمة عليها السلام: (زوجتك خير أمتي)، فلو كان في الأمة خيرا منه لاستثناه. وإن رسول الله صلى الله عليه وآله آخى بين أصحابه، وآخى بين علي ونفسه، فرسول الله خيرهم نفسا وخيرهم أخا. ونصبه يوم غدير خم وأوجب له من الولاية على الناس مثل ما أوجب لنفسه فقال: (من كنت مولاه فعلي مولاه). وقال له: (أنت مني بمنزلة هارون من موسى)، ولم يقل ذلك لأحد من أهل بيته ولا لأحد من أمته غيره. وله سوابق كثيرة ومناقب ليس لأحد من الناس مثلها.

The Messenger of Allah^-saww said to Fatima^-asws: ‘I^-saww got you^-asws married to the best of my^-saww community’. Had there been anyone better in the community he^-saww would have made an exception for it. And the Messenger of Allah^-saww established brotherhood between his^-saww companions, and brotherhood between Ali^-asws and himself^-saww. The Messenger of Allah^-saww is better than them and better than them as a brother. And he^-saww established him^-asws on the Day of Ghadeer Khumm, and more than obligated the Wilayah on the people, just like what he^-saww more than obligated it upon himself^-saww. He^-saww said: ‘The one who’s Master I^-saww was, Ali^-asws is his Master’. And he^-saww said to him^-asws: ‘You^-asws are unto me^-saww of the status of Haroun^-as had with Musa^sa’, and he^-saww never said that to anyone from his^-saww Household, nor to anyone from the community apart from him^-asws. For him^-asws there are numerous precedence, and merits which are not for anyone from the people, the like of these’.

قال: فقلت له: من خير هذه الأمة بعد علي عليه السلام؟ قال: زوجته وابناه. قلت: ثم من؟ قال: ثم جعفر وحمزة. إن خير الناس أصحاب الكساء الذين نزلت فيهم آية التطهير، ضم فيه رسول الله صلى الله عليه وآله نفسه وعليا وفاطمة والحسن والحسين، ثم قال: هؤلاء ثقتي وعترتي في أهل بيتي، فأذهب الله عنهم الرجس وطهرهم تطهيرا. فقالت أم سلمة: أدخلني معك ومعهم في الكساء. فقال لها: يا أم سلمة، أنت بخير وإلى خير، وإنما نزلت هذه الآية في وفي هؤلاء خاصة.

I said to him, ‘Who is the best of this community after Ali^-asws?’ He said, ‘His^-asws wife^-asws, and his^-asws sons^-asws’. I said, ‘Then who?’ He said, ‘Then Ja’far^-as, and Hamza^-as. The best of the people are the Companions of the Blanket (As’haab Al-Kisaa) regarding whom the Verse of the Purification was revealed. Included in it was the Messenger of Allah^-saww himself^-saww, and Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws. Then he^-saww said: ‘These^-asws are my^-saww trusted ones, and my^-saww Family among the People^-asws of my^-saww Household. Allah^-azwj has Kept away from them^-asws the impurity, and Purified them a thorough purifying’. Umm Salma^-ra said, ‘Include me^-ra along with you^-saww and with them^-asws in the Blanket’. He^-saww said to her^-ra: ‘O Umm Salma^-ra, you^-ra are with good and upon good, but this Verse has come down especially regarding myself^-saww and them^-asws’.

محاولة الحسن البصري تبرير نفاقه

فقلت: الله يا أبا سعيد ما ترويه في علي عليه السلام وما سمعتك تقول فيه؟ قال: يا أخي، أحقن بذلك دمي من هؤلاء الجبابرة الظلمة لعنهم الله. يا أخي، لولا ذلك لقد شالت بي الخشب ولكني أقول ما سمعت فيبلغهم ذلك فيكفون عني. وإنما أعني ببغض علي غير علي بن أبي طالب عليه السلام، فيحسبون أني لهم ولي. قال الله عز وجل: (ادفع بالتي هي أحسن السيئة) يعني التقية.

Hassan Al-Basry’s attempt to justify his own hypocrisy

I said, ‘Allah^-azwj! O Abu Saeed, what are you reporting regarding Ali^-asws and what has been heard from you saying regarding him^-asws?’ He said, ‘O brother, I am trying to save my blood from these oppressive tyrants, may the Curse of Allah^-azwj be upon them. O my brother, had it not been for that, I would have been lifted by the wood (my funeral would have taken place), but, I am saying what you have heard so that it would reach them and they would hold back from me. But what I mean by hatred towards Ali^-asws is hatred towards other than Ali^-asws Bin Abu Talib^-asws, so that they will count me as a friend to them. Allah^-azwj has Said “[23:96] Repel evil by what is best”, it means the ‘Taqqiya’ (dissimulation)’.

HADITH 7

(7) إختلاف الأمة وفرقها

DIFFERENCES IN THE COMMUNITY AND ITS SECTS

افتراق الأمة إلى ثلاث وسبعين فرقة

قال أبان: قال سليم: سمعت علي بن أبي طالب عليه السلام يقول: إن الأمة ستفترق على ثلاث وسبعين فرقة، اثنتان وسبعون فرقة في النار وفرقة في الجنة. وثلاث عشرة فرقة من الثلاث والسبعين تنتحل محبتنا أهل البيت، واحدة منها في الجنة واثنتا عشرة في النار

Division of the community into seventy-three sects

Abaan said that Sulaym said, ‘I heard Ali^-asws Bin Abu Talib^-asws say that: ‘The community will be divided into seventy three sects, seventy two sects will be in the Fire and one sect will be in the Paradise. Thirteen of the seventy-three sects will arrogate to love us^-asws the People^-asws of the Household, one of these will be in the Paradise and twelve will be in the Fire.

تعيين الفرقة الناجية

وأما الفرقة الناجية المهدية المؤملة المؤمنة المسلمة الموافقة المرشدة فهي المؤتمنة بي المسلمة لأمري المطيعة لي المتبرئة من عدوي المحبة لي والمبغضة لعدوي، التي قد عرفت حقي وإمامتي وفرض طاعتي من كتاب الله وسنة نبيه، فلم ترتد ولم تشك لما قد نور الله في قلبها من معرفة حقنا وعرفها من فضلها، وألهمها وأخذها بنواصيها فأدخلها في شيعتنا حتى اطمأنت قلوبها واستيقنت يقينا لا يخالطه شك.

Specifications of the rescued sect

And as for the rescued sect, it is the guided, the hopeful, and the submissive in accordance with the guide^-asws. This sect is the trusted one to follow the orders that I^-asws issue, and it keeps away from my^-asws enemies, and loves me^-asws, and harbours hatred towards my^-asws enemies. It has recognised my^-asws rights, and my^-asws Imamate, and the obligation to obey me^-asws from the Book of Allah^-azwj and the Sunnah of His^-azwj Prophet^-saww, and has not turned apostate nor does it have any doubts, for Allah^-azwj has Enlightened its hearts by the recognition of our^-asws rights, and have understood its merits, and Inspired it and Taken it by its corners and entered it into the hearts of our^-asws Shiites until they achieved reassurance in their hearts and had firm conviction, not mixed with doubt’.

أئمة الفرقة الناجية

إني أنا وأوصيائي بعدي إلى يوم القيامة هداة مهتدون، الذين قرنهم الله بنفسه ونبيه في آي من الكتاب كثيرة، وطهرنا وعصمنا وجعلنا شهداء على خلقه وحجته في أرضه وخزانه على علمه ومعادن حكمه وتراجمة وحيه وجعلنا مع القرآن والقرآن معنا لا نفارقه ولا يفارقنا حتى نرد على رسول الله صلى الله عليه وآله حوضه كما قال.

Imams of the rescued sect

I^-asws am, and the successors^-asws after me^-asws, are Guides and the Guided ones up to the Day of Judgement, whom Allah^-azwj has Joined them^-asws to Himself^-azwj, and with His^-azwj Prophet^-saww in numerous Verses from the Book, and has Purified us^-asws, and Made us^-asws to be infallible and as witnesses over His^-azwj creation, and His^-azwj Proof in his^-azwj earth, and the trustees on His^-azwj Knowledge, and the mine of His^-azwj Wisdom, and the Interpreters of His^-azwj Revelation, and Made us^-asws to be with the Quran, and the Quran to be with us^-asws, it will not separate from us^-asws nor will we separate from it until we^-asws return to the Messenger of Allah^-saww to his^-saww Fountain as he^-saww has said’.

الفرق الثلاث والسبعون يوم القيامة

وتلك الفرقة الواحدة من الثلاث والسبعين فرقة هي الناجية من النار ومن جميع الفتن والضلالات والشبهات، وهم من أهل الجنة حقا، وهم سبعون ألفا يدخلون الجنة بغير حساب. وجميع تلك الفرق الاثنتين والسبعين هم المتدينون بغير الحق، الناصرون لدين الشيطان الآخذون عن إبليس وأوليائه، هم أعداء الله تعالى وأعداء رسوله وأعداء المؤمنين، يدخلون النار بغير حساب. براء من الله ومن رسوله، نسوا الله ورسوله وأشركوا بالله وكفروا به وعبدوا غير الله من حيث لا يعلمون، وهم يحسبون أنهم يحسنون صنعا، يقولون يوم القيامة: (والله ربنا ما كنا مشركين) ، (يحلفون له كما يحلفون لكم ويحسبون أنهم على شيئ ألا إنهم هم الكاذبون).

The seventy third sect on the Day of Judgement

And that one sect out of the seventy three sects is the one rescued from the Fire and from all the tribulation and the errors and the confusion, and they are the true inhabitants of the Paradise, and seventy thousand of them will enter the Paradise without reckoning. And all those seventy two sects have taken to the Religion without the truth, helping the religion of the Satan, taking it from Iblees^-la and his^-la friends. They are the enemies of Allah^-azwj and His^-azwj Messenger^-saww, and the enemies of the believers, and will be entering the Fire without reckoning. They are remote from Allah^-azwj and from His^-azwj Messenger^-saww, having forgotten Allah^-azwj and His^-azwj Messenger^-saww and have associated with Allah^-azwj, and denied Him^-azwj, and have worshipped others apart from Allah^-azwj without having realised it, and they count themselves as having done something good.

They will say on the Day of Judgement “[6:23] By Allah, our Lord, we were not polytheists”; “[58:18] then they will swear to Him as they swear to you, and they think that they have something; no surely they are the liars”.

المستضعفون دينيا

قال: فقلت: يا أمير المؤمنين، أرأيت من قد وقف فلم يأتم بكم ولم يعادكم ولم ينصب لكم ولم يتعصب ولم يتولكم ولم يتبرء من عدوكم وقال: (لا أدري) وهو صادق؟ قال: ليس أولئك من الثلاث والسبعين فرقة، إنما عنى رسول الله صلى الله عليه وآله بالثلاث والسبعين فرقة الباغين الناصبين الذين قد شهروا أنفسهم ودعوا إلى دينهم.

The weak religious ones

I said, ‘O Amir-ul-Momineen^-asws, do you^-asws see that the one who has paused, and was never completely with you^-asws, and was never inimical to you^-asws, and never placed emphasis on you^-asws, and was never prejudicial against you, and never befriended you^-asws, and never kept away from your^-asws enemies, and said, ‘I don’t know’, and he is right?’ He^-asws said: ‘Those are not from the seventy three sects, but what the Messenger of Allah^-saww meant by the seventy three sects are the rebels, the oppressors who publicised themselves and called towards their own religion’.

ففرقة واحدة منها تدين بدين الرحمن، واثنتان وسبعون تدين بدين الشيطان وتتولى على قبولها وتتبرأ ممن خالفها. فأما من وحد الله وآمن برسول الله صلى الله عليه وآله ولم يعرف ولايتنا ولا ضلالة عدونا ولم ينصب شيئا ولم يحل ولم يحرم، وأخذ بجميع ما ليس بين المختلفين من الأمة فيه خلاف في أن الله عز وجل أمر به، وكف عما بين المختلفين من الأمة خلاف في أن الله أمر به أو نهى عنه، فلم ينصب شيئا ولم يحلل ولم يحرم ولا يعلم ورد علم ما أشكل عليه إلى الله فهذا ناج.

One sect will make it a religion to be on the Religion of the beneficents, and the seventy two will make it a religion to be on the religion of the Satan, and befriend those that have accepted it and keep away from those that have opposed it. As for the one who believes in Oneness of Allah^-azwj and believes in the Messenger of Allah^-saww, and never understood our^-asws Wilayah, nor the straying of our^-asws enemies, and never established anything, and did not make anything to be permissible or prohibited, and took all that is not among the differences in the community, in case they end up going against the Order of Allah^-azwj Mighty and Majestic, with regards to it, and paused at what is among the differences in the community, in case they oppose what Allah^-azwj has Ordered with regards to it or Prohibited it, and never established anything, and never made anything permissible or prohibited, and do not know who to refer to when they come across what is difficult for them, their case will be left to (the Mercy) of Allah^-azwj, so these will be rescued.

أهل الجنة وأهل النار وأصحاب الأعراف

وهذه الطبقة بين المؤمنين وبين المشركين، هم أعظم الناس وجلهم، وهم أصحاب الحساب والموازين والأعراف، والجهنميون الذين يشفع لهم الأنبياء والملائكة والمؤمنون، ويخرجون من النار فيسمون (الجهنميين).

People of the Paradise, and people of the Fire and people of the Heights (A’raaf)

And this is the class of people who are in between the Believers and the Polytheists, they will be the greatest number of people and most of them, and they are the people of the reckoning, and the Scale and the Heights, and the Hell-dwellers for whom shall intercede the Prophets^-as, and the Angels, and the Believers, and will take them out of the Fire. They have been named ‘The Hell-dwellers’.

فأما المؤمنون فينجون ويدخلون الجنة بغير حساب، أما المشركون فيدخلون النار بغير حساب. وإنما الحساب على أهل هذه الصفات بين المؤمنين والمشركين، والمؤلفة قلوبهم والمقترفة والذين خلطوا عملا صالحا وآخر سيئا والمستضعفين الذين لا يستطيعون حيلة الكفر والشرك ولا يحسنون أن ينصبوا ولا يهتدون سبيلا إلى أن يكونوا مؤمنين عارفين، فهم أصحاب الأعراف، وهؤلاء لله فيهم المشيئة. إن الله عز وجل إن يدخل أحدا منهم النار فبذنبه وإن تجاوز عنه فبرحمته.

As for the Believers, they will be entering the Paradise without reckoning. As for the Polytheists, they will be entering the Fire without reckoning. But rather, the reckoning is on the people of these characteristics of being in between the Believers and the Polytheists, and those whose hearts can be attracted and those who have committed good deeds, and delayed the bad ones, and the weak ones who do not have the ability against the tricks of the disbelief and the Polytheism, nor improve upon what they have established, nor choose the path which will make them to be a Believer or knowledgeable, so they are the people of the Heights, and they will be there at Allah^-azwj’s Desire. If Allah^-azwj Mighty and Majestic Makes one of them to enter the Fire it will be due to his sins, and if He^-azwj Elevates him from it, it will be due to His^-azwj Mercy’.

المؤمن والكافر والمستضعف

فقلت: أصلحك الله، أيدخل النار المؤمن العارف الداعي؟ قال عليه السلام: لا. قلت: أفيدخل الجنة من لا يعرف إمامه؟ قال عليه السلام: لا، إلا أن يشاء الله. قلت: أيدخل الجنة كافر أو مشرك؟ قال: لا يدخل النار إلا كافر، إلا أن يشاء الله.

The Believer, and the Infidel, and the weak one

I said, ‘May Allah^-azwj Keep you^-asws well, will the believer who recognises his caller^-asws, enter the Fire?’ He^-asws said: ‘No’. I said, ‘Will the one who does not recognise his Imam^-asws, enter the Paradise?’ He^-asws said: ‘No, except if Allah^-azwj so Desires’. I said, ‘Will the infidel or the Polytheist enter the Paradise?’ He^-asws said, ‘None shall enter the Fire except for the infidel, except for what Allah^-azwj so Desires’.

قلت: أصلحك الله، فمن لقي الله مؤمنا عارفا بإمامه مطيعا له، أمن أهل الجنة هو؟ قال: نعم إذا لقي الله وهو مؤمن من الذين قال الله عز وجل: (الذين آمنوا وعملوا الصالحات)، (الذين آمنوا وكانوا يتقون)، (الذين آمنوا ولم يلبسوا إيمانهم بظلم).

I said, ‘May Allah^-azwj Keep you^-asws well, the one who meets Allah^-azwj as a believer, having recognised his Imam^-asws and having been obedient to him^-asws, is one of the people of the Paradise?’ He^-asws said: ‘Yes, if he meets Allah^-azwj, and he is a believer for whom Allah^-azwj has Said “[2:82] And (as for) those who believe and do good deeds”, “[10:63] Those who believe and guarded”, “[6:82] “It is those who believe and confuse not their beliefs with wrong”.

قلت: فمن لقي الله منهم على الكبائر؟ قال: هو في مشيته، إن عذبه فبذنبه وإن تجاوز عنه فبرحمته. قلت: فيدخله النار وهو مؤمن؟ قال: نعم بذنبه، لأنه ليس من المؤمنين الذين عنى الله (أنه ولي المؤمنين)، لأن الذين عنى الله (أنه لهم ولي) و(أنه لا خوف عليهم ولا هم يحزنون)، هم المؤمنون (الذين يتقون الله والذين عملوا الصالحات والذين لم يلبسوا إيمانهم بظلم).

I said, ‘If one of them meets Allah^-azwj having committed major sins?’ He^-asws said: ‘He will be at Allah^-azwj’s Desire. If He^-azwj Punishes him, it will be due to his sins, and if He^-azwj Elevates him, it would be due to His^-azwj Mercy’.

I said, ‘He will enter the Fire, and he is a believer?’ He^-asws said: ‘Yes, due to his sins, because he is not from those believers about whom Allah^-azwj has Said “[3:68] Allah is the guardian of the believers”, because Allah^-azwj Means “[10:62] Now surely the friends of Allah – they shall have no fear nor shall they grieve”, they are the believers “[6:82] “It is those who believe and confuse not their beliefs with wrong”.

الفرق بين الإيمان والإسلام

قلت: يا أمير المؤمنين، ما الإيمان وما الإسلام؟ قال: أما الإيمان فالإقرار بالمعرفة، والإسلام فما أقررت به والتسليم والطاعة لهم. قلت: الإيمان الإقرار بعد المعرفة به؟ قال: من عرفه الله نفسه ونبيه وإمامه ثم أقر بطاعته فهو مؤمن. قلت: المعرفة من الله والإقرار من العبد؟ قال: المعرفة من الله دعاء وحجة ومنة ونعمة، والإقرار من الله قبول العبد، يمن على من يشاء، والمعرفة صنع الله تعالى في القلب، والإقرار فعال القلب من الله وعصمته ورحمته.

Difference between faith and Islam

I said, ‘O Amir-ul-Momineen^-asws, what is the ‘Eman’ (faith) and what is Islam?’ He^-asws said: ‘As for the Eman, it is acceptance with understanding, whereas the Islam is to accept it and submit with obedience’. I said, ‘The Eman is the acceptance after having the understanding of it?’ He^-asws said: ‘The one whom Allah^-azwj Makes to recognise Himself^-azwj, and his Prophet^-saww, and his Imam^-asws, then accepts by obedience, he is a Momin’. I said, ‘The recognition is from Allah^-azwj, and the acceptance is from the servant?’ He^-asws said: ‘The recognition from Allah^-azwj is the Call, and the Proof, and Favour and Blessing, and the acceptance from Allah^-azwj is to Accept the servant He^-azwj will Bless whomsoever He^-azwj Desires to, and the recognition is what Allah^-azwj Makes in the heart, and the acceptance is the deed of the heart from Allah^-azwj, His^-azwj Protection and His^-azwj Mercy’.

تكليف الجاهل بالحق

فمن لم يجعله الله عارفا فلا حجة عليه، وعليه أن يقف ويكف عما لا يعلم، فلا يعذبه الله على جهله. فإنما يحمده على عمله بالطاعة ويعذبه على عمله بالمعصية. ويستطيع أن يطيع ويستطيع أن يعصي، ولا يستطيع أن يعرف ويستطيع أن يجهل؟ هذا محال لا يكون شيئ من ذلك إلا بقضاء من الله وقدره وعلمه وكتابه بغير جبر لأنهم لو كانوا مجبورين كانوا معذورين وغير محمودين. ومن جهل وسعه أن يرد إلينا ما أشكل عليه ومن حمد الله على النعمة واستغفره من المعصية وأحب المطيعين وحمدهم على الطاعة، وأبغض العاصين وذمهم فإنه يكتفي بذلك إذا رد علمه إلينا.

The efforts of the ignorant by the truth

The one who Allah^-azwj has not Made to be an ‘A’arif (understanding one), there is no Proof to him, and for him it is to pause where he does not know. Allah^-azwj will not Punish him on his ignorance. But rather, He^-azwj will Praise him on his deeds of obedience, and Punish him on his deeds of disobedience. And he has the ability that he should obey, and he has the ability that he should not obey, and does he have the ability that he can understand, and does he have the ability to remain ignorant? This is impossible. There is nothing that can be from that without Decree of Allah^-azwj and His^-azwj Power, and His^-azwj Knowledge, and His^-azwj Book without compulsion, because if they were to be under compulsion, they would be in a state of helplessness and not praiseworthy. And the one who is ignorant, he has the leniency that he can refer to us^-asws in what is difficult for him, and the one who Praises Allah^-azwj for His^-azwj Favours, and seeks Forgiveness for his acts of disobedience, and loves the obedient and praises them on their obedience, and abhors the disobedient ones and condemns them, that would be sufficient for him if he were to refer his knowledge to us^-asws’.

لهذا الحديث زيادة في (ج) وهي تنطبق على أواسطه هكذا:

This Hadith goes further, and it is applicable in the middle of it, like this –

أصحاب الحساب والشفاعة

يحاسبون، منهم من يغفر له ويدخله الجنة بالإقرار والتوحيد، ومنهم من يعذب في النار ثم يشفع له الملائكة والأنبياء والمؤمنون، فيخرجون من النار ويدخلون الجنة فيسمون فيها (الجهنميين) منهم أصحاب الإقرار، وليست الموازين والحساب إلا عليهم، لأن أولياء الله العارفين لله ولرسوله والحجة في أرضه وشهدائه على خلقه المقرين لهم المطيعين لهم يدخلون الجنة بغير حساب، والمعاندين لهم المنذرين المكابرين المناصبين أعداء الله يدخلون النار بغير حساب. وأما ما بين هذين، فهم جل الناس وهم أصحاب الموازين والحساب والشفاعة.

People of the reckoning and the intercession

They will be reckoned with. Among them will be the one for whom will be Forgiveness and he will be Made to enter the Paradise, due to their acceptance and the Oneness of Allah^-azwj, and among them will be the one who will be Punished in the Fire, then there will be intercession for him from the Angels, and the Prophets^-as and the Believers. They will be taken out from the Fire and will be made to enter the Paradise. Therein they will be called Hell-dwellers, among whom will be people who accepted, and there is no Scale set up and the Reckoning except for them, because the friends of Allah^-azwj, the ones who recognised Allah^-azwj (A’arifeen), and friends of His^-azwj Messenger^-saww, and the Proofs^-asws on His^-azwj earth and witnesses over His^-azwj creation, those who accepted them^-asws and obeyed them^-asws, will be entering the Paradise without reckoning. And the obstinate to whom the Warners warned, and the arrogant and the Naasibis, the enemies of Allah^-azwj will be entering the Fire without Reckoning. But, as for those that are in between these, and they are most of the people, and they are the people of the Scale, and the Reckoning, and the Intercession’.

دعاء أمير المؤمنين عليه السلام لسليم بالولاية

قال: قلت: فرجت عني وأوضحت لي وشفيت صدري، فادع الله أن يجعلني لك وليا في الدنيا والآخرة. قال: اللهم اجعله منهم. قال: ثم أقبل علي فقال: ألا أعلمك شيئا سمعته من رسول الله صلى الله عليه وآله، علمه سلمان وأبا ذر والمقداد؟ قلت: بلى، يا أمير المؤمنين.

Supplication of the Wilyaha of Amir-ul-Momineen^-asws

Sulaym said, ‘You^-asws have turned away (problems) from me, and clarified for me, and healed my chest. Supplicate to Allah^-azwj that He^-azwj should Make me a friend to you^-asws in the world and the Hereafter’. He^-asws said: ‘Our^-asws Allah^-azwj! Make him to be among them’. Then Ali^-asws addressed me by saying: ‘Shall I^-asws teach you what I^-asws heard from the Messenger of Allah^-saww, that I^-asws have taught Salman^-ra and Abu Dharr^-ra and Al-Miqdad^-ra?’ I said, ‘Yes, O Amir-ul-Momineen^-asws’.

قال: قل كلما أصبحت وأمسيت: (اللهم ابعثني على الإيمان بك والتصديق بمحمد رسولك والولاية لعلي بن أبي طالب والايتمام بالأئمة من آل محمد، فإني قد رضيت بذلك يا رب)، عشر مرات. قلت: يا أمير المؤمنين، قد حدثني بذلك سلمان وأبو ذر والمقداد، فلم أدع ذلك منذ سمعته منهم. قال: لا تدعه ما بقيت.

He^-asws said: ‘Recite every morning and evening “Our Allah^-azwj, Resurrect me on the Eman, and the ratification of Mohammed^-saww, Your^-azwj Messenger^-saww, and the Wilayah of Ali^-asws Bin Abu Talib^-asws, and all the Imams^-asws of the Progeny^-asws of Mohammed^-saww, for I am pleased with that, O Lord^-azwj”, ten times’. I said, ‘O Amir-ul-Momineen^-asws, that has been narrated to me by Salman^-ra, and Abu Dharr^-ra and Al-Miqdad^-ra. I have never let go of it since I heard it from them^-ra’. He^-asws said: ‘Do not let go of it for what remains of your life’.

HADITH 8

(8) معنى الإسلام والإيمان

MEANING OF ISLAM AND THE FAITH

) 1 ( وعن أبان بن أبي عياش عن سليم بن قيس قال: سمعت علي بن أبي طالب عليه السلام – وسأله رجل عن الإيمان – فقال: يا أمير المؤمنين، أخبرني عن الإيمان، لا أسأل عنه أحدا غيرك ولا بعدك. فقال علي عليه السلام: جاء رجل إلى النبي صلى الله عليه وآله وسأله عن مثل ما سألتني عنه، فقال له مثل مقالتك، فأخذ يحدثه. ثم قال له: اقعد. فقال له: آمنت.

1 – And from Abaan Bin Abu Ayyah, from Sulaym Bin Qays who said, ‘I heard Ali^-asws Bin Abu Talib^-asws – and a man asked him^-asws about the Eman (faith) – he said, ‘O Amir-ul-Momineen^-asws, inform me about the faith, I have not asked about it apart from you^-asws, nor will I ask anyone after you^-asws’. Ali^-asws said: ‘A man went to the Prophet^-saww and asked him^-saww similar to what you have asked me^-asws. His^-saww reply to him was similar to what I^-asws am going to tell you, so take what he^-saww narrated to him’. Then he^-asws said to him: ‘Be seated’. He said to him^-asws, ‘I act as you^-asws command’.

ثم أقبل علي عليه السلام على الرجل فقال: أما علمت أن جبرئيل أتى رسول الله صلى الله عليه وآله في صورة آدمي فقال له: ما الإسلام؟ فقال: (شهادة أن لا إله إلا الله وأن محمدا رسول الله وإقام الصلاة وإيتاء الزكاة وحج البيت وصيام شهر رمضان والغسل من الجنابة). فقال: وما الإيمان؟ قال: (تؤمن بالله وملائكته وكتبه ورسله وبالحياة بعد الموت وبالقدر كله خيره وشره وحلوه ومره).

Then Ali^-asws faced the man and said: ‘But, get to know that Jibraeel came to the Messenger of Allah^-saww in the human form and said to him^-saww: ‘What is Islam?’ He^-saww said: ‘Testifying that there is no God but Allah^-azwj and that Mohammed^-saww is the Messenger of Allah^-saww, and the establishing of Prayers and the giving of the Zakaat, and the Pilgrimage of the House, and the Fasting of the Month of Ramadhan, and the Major Ablution’.

He said: ‘What is the Eman?’ He^-saww said: ‘Believing in Allah^-azwj, and the Angels, and His^-azwj Books, and His^-azwj Messengers^-as, and of life after death, and Fate (Al-Qadr), all of it, be it good or bad, sweet or sour’.

فلما قام الرجل قال رسول الله صلى الله عليه وآله: (هذا جبرئيل، جاءكم ليعلمكم دينكم). فكان كلما قال له رسول الله صلى الله عليه وآله شيئا قال له: (صدقت). قال: فمتى الساعة؟ قال: ما المسؤول عنها بأعلم من السائل. قال: صدقت.

When the man stood up, the Messenger of Allah^-saww said: ‘This was Jibraeel. He came to you to teach you about your Religion’. Whatever the Messenger of Allah^-saww said to him of anything, he (Jibraeel) said to him^-saww, ‘You^-saww have spoken the truth’. He (Jibraeel) said: ‘So, when is the Hour?’ He^-saww said: ‘There is no knowledge of it with the questioned one than there is with the questioner’. He said, ‘You^-saww have spoken the truth’.

) 2 ( دعائم الإيمان

ثم قال علي عليه السلام – بعد ما فرغ من قول جبرئيل (صدقت) -: ألا إن الإيمان بني على أربع دعائم: على اليقين والصبر والعدل والجهاد. فاليقين منه على أربع شعب: على الشوق والشفق والزهد والترقب. فمن اشتاق إلى الجنة سلا عن الشهوات، ومن أشفق من النار اتقى المحرمات، ومن زهد في الدنيا هانت عليه المصيبات، ومن ارتقب الموت سارع في الخيرات.

2 – The Pillars of Faith

Then Ali^-asws said, after having related the words of Jibraeel where he said, ‘You^-saww have spoken the truth’, ‘But, the Faith is built on four pillars – on the conviction, and the patience, and the justice, and the struggle. As for the conviction from it, is on four branches – on the desire, and the fear, and the asceticism, and the anticipation. The one who desires for the Paradise will withdraw from the desires, and the one who has fear from the Fire will keep away from the Prohibitions, and the one who is ascetic in the world, his troubles will become easy for him, and the one who anticipates the death, will make haste in doing the good deeds’.

والصبر على أربع شعب: على تبصرة الفطنة وتأول الحكمة ومعرفة العبرة وسنة الأولين. فمن تبصر الفطنة تبين في الحكمة، ومن تبين في الحكمة عرف العبرة، ومن عرف العبرة تأول الحكمة، ومن تأول الحكمة أبصر العبرة، ومن أبصر العبرة فكأنما كان في الأولين.

And the patience is on four branches – on intelligent observation, and the explanation of the wisdom, and learning a lesson, and the ways of the former ones. The one who observes intelligently, the wisdom will become clear for him, and the one for who the wisdom becomes clear, will take a lesson from it, and the one who takes a lesson will interpret the wisdom, and the one who interprets the wisdom will take the lesson, and the one who takes the lesson, will be as if he is among the former ones.

والعدل منه على أربع شعب: على غوامض الفهم وغمر العلم وزهرة الحكم وروضة الحلم. فمن فهم فسر جمل العلم، ومن علم عرضه شرائع الحكمة، ومن حلم لم يفرط في أمره وعاش به في الناس حميدا.

From it, Justice is on four branches – On mysteries of the understanding, and the immersion in the knowledge, and the flower of the wisdom, and the garden of the tolerance. The one, who understands, will explain all the knowledge, and the one who has knowledge, the laws of wisdom will present them to him, and the one who is tolerant, will not waste his affairs, and will live such a life that the people will be pleased with him.

والجهاد على أربع شعب: على الأمر بالمعروف والنهي عن المنكر والصدق في المواطن والغضب لله وشنآن الفاسقين. فمن أمر بالمعروف شد ظهر المؤمن ومن نهى عن المنكر أرغم أنف الفاسق، ومن صدق في المواطن قضى الذي عليه، ومن شنأ الفاسقين وغضب لله غضب الله له. وذلك الإيمان ودعائمه وشعبه.

And the Struggle (Jihad) is on four branches – on the enjoining of the good, and the forbidding of the evil, and the honesty in the matters, and the anger for the Sake of Allah^-azwj and abhorrence of the evil-doers. The one who enjoins the good will strengthen the back of the believer, and the one who forbids the evil will grind the nose of the evil-doer, and the one who is sincere in the matters will fulfil that which is for him, and the one who abhors the evil-doers, and has anger for the Sake of Allah^-azwj, Allah^-azwj Will get Angry on his behalf. And that is the Eman and its pillars and its branches’.

أدنى درجات الإيمان والكفر والضلالة

فقال له: يا أمير المؤمنين، ما أدنى ما يكون به الرجل مؤمنا، وأدنى ما يكون به كافرا، وأدنى ما يكون به ضالا؟ قال: قد سألت فاسمع الجواب: أدنى ما يكون به مؤمنا أن يعرفه الله نفسه فيقر له بالربوبية والوحدانية وأن يعرفه نبيه فيقر له بالنبوة وبالبلاغة. وأن يعرفه حجته في أرضه وشاهده على خلقه فيقر له بالطاعة. قال: يا أمير المؤمنين، وإن جهل جميع الأشياء غير ما وصفت؟ قال: نعم، إذا أمر أطاع وإذا نهي انتهى.

The minimum levels of the Eman, and the Kufr (disbelief), and the straying

He said to him^-asws, ‘O Amir-ul-Momineen^-asws, what is the minimum by which a man becomes a Momin, and the minimum by which he becomes a kafir (an infidel), and the minimum by which he strays?’ He^-asws said: ‘Now that you have asked me, listen to the answer. The minimum by which one becomes a Momin is that Allah^-azwj Makes him to recognise Himself^-azwj. He accepts to Him^-azwj of His^-azwj Lordship, and the Oneness, and he recognises His^-azwj Prophet^-saww and accepts his^-saww Prophet-hood, and his^-saww preaching. And that he recognises the Proof^-asws in His^-azwj earth, and the witness on His^-azwj creatures. He accepts to him^-asws by obedience’. I said, ‘O Amir-ul-Momineen^-asws, if he is ignorant of all the other things which you^-asws have not described?’ He^-asws said: ‘Yes, if he is Ordered to do something, he obeys, and if he is prohibited from something, he refrains.

وأدنى ما يكون به كافرا أن يتدين بشيئ فيزعم أن الله أمره به – مما نهى الله عنه – ثم ينصبه دينا فيتبرأ ويتولى ويزعم أنه يعبد الله الذي أمره به.

And the minimum, by which one becomes a Kafir, is when he makes something to be his religion thinking that Allah^-azwj has Ordered it to be so – from what Allah^-azwj has Prohibited from it – then establishes it as his religion. So he keeps away and befriends on the basis of that and thinks that he is worshipping Allah^-azwj, the Orders which He^-azwj has Commanded for.

وأدنى ما يكون به ضالا أن لا يعرف حجة الله في أرضه وشاهده على خلقه الذي أمر الله بطاعته وفرض ولايته.

And the minimum by which he strays is that he does not recognise the Proof^-asws of Allah^-azwj in His^-azwj earth, and the witness on His^-azwj creatures whose^-asws obedience Allah^-azwj has Commanded, and Obligated his^-asws Wilayah.

نص الرسول صلى الله عليه وآله على الأئمة الاثني عشر عليهم السلام

فقال: يا أمير المؤمنين، سمهم لي. قال: الذين قرنهم الله بنفسه ونبيه فقال: (أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم).

Link of the Messenger of Allah^-saww to the twelve Imams^-asws

He said, ‘O Amir-ul-Momineen^-asws, name them^-asws for me’. He^-asws said: ‘The ones whom^-asws Allah^-azwj Joined with Himself^-azwj and His^-azwj Prophet^-saww. He^-azwj Said: “[4:59] O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you”.

قال: أوضحهم لي. قال: الذين قال رسول الله صلى الله عليه وآله في آخر خطبة خطبها ثم قبض من يومه: (إني قد تركت فيكم أمرين لن تضلوا ما تمسكتم بهما: كتاب الله وأهل بيتي، فإن اللطيف الخبير قد عهد إلي أنهما لن يفترقا حتى يردا علي الحوض كهاتين – وأشار بإصبعيه المسبحتين – ولا أقول كهاتين – وأشار بالمسبحة والوسطى – لأن إحديهما قدام الأخرى. فتمسكوا بهما لا تضلوا، ولا تقدموهم فتهلكوا، ولا تخلفوا عنهم فتفرقوا، ولا تعلموهم فإنهم أعلم منكم).

He said, ‘Clarify them^-asws for me’. He^-asws said: ‘The Messenger of Allah^-saww said in the last sermon of his^-saww sermons, then he^-saww passed away on that day: ‘I^-saww have left behind among you two matters, the one who holds on to both of them will not stray – Book of Allah^-azwj and the People^-asws of my^-saww Household. The Kind, the Knower has Promised me^-saww that these two will not separate until returning to me^-asws at the Fountain, just like these two’, – he^-saww indicated by joining two of his^-saww fingers – ‘I^-saww do not say like these two, – and he^-saww indicated by the two joint fingers – ‘because one of them precedes the other. Attach yourselves to these two and you will not stray, and do not precede them^-asws for you will be destroyed, and do not stay behind from them^-asws for you will be separated, and do not (try to) teach them for they^-asws are more knowledgeable than you all’.

قال: يا أمير المؤمنين، سمه لي. قال: الذي نصبه رسول الله صلى الله عليه وآله بغدير خم، فأخبرهم (أنه أولى بهم من أنفسهم). ثم أمرهم أن يعلم الشاهد الغائب منهم. فقلت: أنت هو، يا أمير المؤمنين؟ قال: أنا أولهم وأفضلهم، ثم ابني الحسن من بعدي أولى بالمؤمنين من أنفسهم. ثم ابني الحسين من بعده أولى بالمؤمنين من أنفسهم. ثم أوصياء رسول الله صلى الله عليه وآله حتى يردوا عليه حوضه واحدا بعد واحد.

He said, ‘O Amir-ul-Momineen^-asws, name them^-asws for me’. He^-asws said: ‘The one^-asws whom the Messenger of Allah^-saww established at Ghadeer Khumm. He^-saww informed them that he^-asws is higher to them than their own selves. Then he^-saww ordered them that those present from among them should make it known to those who are absent’. I (Sulaym) said, ‘You^-asws are he^-asws, O Amir-ul-Momineen^-asws?’ he^-asws said: ‘I^-asws am the first of them^-asws and the best of them^-asws, then my^-asws son Al-Hassan^-asws from after me^-asws is higher to the believers than their own selves. Then my^-asws son Al-Husayn^-asws from after him^-asws is higher to the believers than their own selves. Then the successors^-asws of the Messenger of Allah^-saww, until they^-asws return to him^-saww at his^-saww Fountain, one after the other’.

فقام الرجل إلى علي عليه السلام فقبل رأسه، ثم قال: أوضحت لي وفرجت عني وأذهبت كل شيئ في قلبي.

The man stood up in front of Ali^-asws and kissed his^-asws forehead, then said, ‘You^-asws have clarified for me, and thrown out from me (my issues), and everything that was in my heart’.

HADITH 9

(9) خصائص الإسلام وآثاره

FEATURES OF ISLAM AND ITS EFFECTS

عن أبان بن أبي عياش عن سليم، قال: جاء رجل إلى أمير المؤمنين عليه السلام فسأله عن الإسلام. فقال عليه السلام: إن الله تبارك وتعالى شرع الإسلام وسهل شرائعه لمن ورده وأعز أركانه لمن حاربه، وجعله عزا لمن تولاه، وسلما لمن دخله، وإماما لمن ائتم به، وزينة لمن تحلاه، وعدة لمن انتحله، وعروة لمن اعتصم به، وحبلا لمن تمسك به، وبرهانا لمن تعلمه، ونورا لمن استضاء به، وشاهدا لمن خاصم به، وفلجا لمن حاكم به وعلما لمن وعاه، وحديثا لمن رواه، وحكما لمن قضى به وحلما لمن جرب، وشفاء ولبا لمن تدبر، وفهما لمن تفطن، ويقينا لمن عقل، وبصيرة لمن عزم، وآية لمن توسم، وعبرة لمن اتعظ، ونجاة لمن صدق، ومودة لمن أصلح، وزلفى لمن اقترب وثقة لمن توكل، ورجاء لمن فوض، وسابقة لمن أحسن، وخيرا لمن سارع، وجنة لمن صبر، ولباسا لمن اتقى، وظهيرا لمن رشد، وكهفا لمن آمن، وأمنة لمن أسلم، وروحا للصادقين، وموعظة للمتقين ونجاة للفائزين.

From Abaan Bin Abu Ayash, from Sulaym who said, ‘A man came to Amir-ul-Momineen^-asws. He asked him^-asws about Islam. He^-asws said: ‘Allah^-azwj Blessed and High Commenced Made Islam (a religion) and made its Laws easy for the one who came to it, and fortified its Pillars for the one who fought against it, and Honoured the one who befriended it, and a Sanctuary for the one who entered into it, and an Imam for the one who followed it, and a bounty for the one who adopted it, and an outfit for the one who impersonates for it, and a handle for the one who holds on to it, and a rope for the one who attaches to it, and a proof for the one who learns it, and a light for the one who wants to be illuminated with it, and a witness against the one who is antagonised by it, and a resource for the one who judges by it, and a knowledge for the one who realises it, and a narration for the one who reports it, and a verdict for the one who judges by it, and a tolerance for the one who tries it out, and a healing for the one who ponders over it, and an understanding for the one who discerned it, and a conviction for the one is intelligent, and a vision for the one who is determined, and a sign for the one who has expectation, and a lesson for the one paid attention to it, and a salvation for the one who is sincere, and an affection for the one who correct themselves, and a closeness for the one who came near it, and trustworthy for the one who relied upon it, and a hope for those who delegate to it, and a precedent for the one who is good at it, and a good for the one who hurried to it, and a shield for the one who is patient, and a clothing for the one who fears, and a helper for the one who want to be guided, and a cave for the one who wants security, and a shelter for the one who submits, and a happiness for the truthful, and an admonition for the pious, and salvation for the successful ones.

ذلك الحق، سبيله الهدى وصفته الحسنى ومأثرته المجد، أبلج المنهاج، مشرق المنار، ذاكي المصباح، رفيع الغاية، يسير المضمار، جامع الحلبة، متنافس السبقة، أليم النقمة، قديم النعمة، قديم العدة، كريم الفرسان.

That is the truth, its way is the guidance, and its attribute is the goodness, and its effect is glorious, shiny is the method, bright is the minaret, pure is the lamp, high is the purpose, easy is the track, complete is the arena, strivers compete to get ahead, painful is the revenge, old is the blessing, old is the preparation, generous are the riders.

فالإيمان منهاجه، والصالحات مناره، والفقه مصابيحه، والموت غايته، والدنيا مضماره، والقيامة حلبته، والجنة سبقته، والنار نقمته، والتقوى عدته، والمحسنون فرسانه.

Eman is its approach, and the goodness is its minaret, and the understanding is its light, and the death is its aim, and the world is its track, and the Day of Judgement is its arena, and the Paradise is what the strivers strive for, and the Fire is its revenge, and the piety is its luggage, and the good doers are its riders.

فبالإيمان يستدل على الصالحات، وبالصالحات يعمر الفقه، وبالفقه يرهب الموت، وبالموت يختم الدنيا، وبالدنيا تجوز القيامة، وبالقيامة تزلف الجنة، والجنة حسرة أهل النار، والنار موعظة المتقين، والتقوى سنخ الإيمان.

Eman is evidence by the good deeds, and by the good deeds the understanding lives long, and by the understanding death becomes terrifying, and by the death the world reaches its end, and by the world, the Day of Judgement is raised, and by the Day of Judgement, the Paradise is brought near, and the Paradise is the regret of the inhabitants of the Fire, and the Fire is the admonition of the pious, and the piety is branch of the faith.

فذلك الإسلام

So that is Islam’.

HADITH 10

 (10) علة الفرق بين أحاديث الشيعة وأحاديث مخالفيهم

THE REASONS FOR THE DIFFERENCES BETWEEN THE SHIITE HADITH AND THE HADITH THAT OPPOSE THEM

* 1 *  – أبان عن سليم، قال: قلت لعلي عليه السلام: يا أمير المؤمنين، إني سمعت من سلمان والمقداد وأبي ذر شيئا من تفسير القرآن ومن الرواية عن النبي صلى الله عليه وآله، ثم سمعت منك تصديق ما سمعت منهم. ورأيت في أيدي الناس أشياء كثيرة من تفسير القرآن ومن الأحاديث عن النبي صلى الله عليه وآله تخالف الذي سمعته منكم، وأنتم تزعمون أن ذلك باطل. أفترى الناس يكذبون على رسول الله صلى الله عليه وآله متعمدين ويفسرون القرآن برأيهم؟ قال: فأقبل علي فقال لي: يا سليم، قد سألت فافهم الجواب. إن في أيدي الناس حقا وباطلا، وصدقا وكذبا، وناسخا ومنسوخا، وخاصا وعاما، ومحكما ومتشابها، وحفظا ووهما. وقد كذب على رسول الله صلى الله عليه وآله على عهده حتى قام فيهم خطيبا فقال: (أيها الناس، قد كثرت علي الكذابة. فمن كذب علي متعمدا فليتبوأ مقعده من النار). ثم كذب عليه من بعده حين توفي، رحمة الله على نبي الرحمة وصلى الله عليه وآله.

1 –Sulaym narrated Abaan that I said to Ali^-asws, ‘O Amir-ul-Momineen^-asws, I heard from Salman^-ra, and Al-Miqdad^-ra, and Abu Dharr^-ra things from the commentary of the Quran, and from reports from the Prophet^-saww, then I heard its ratification from you^-asws of what I heard. And I saw in the hands of the people, many things from the commentary of the Quran, and from the Ahadith from the Prophet^-saww which were different from what I heard from you all, and you all think that those are invalid. Have the people fabricated lies against the Messenger of Allah^-saww intentionally, and are interpreting the Quran by their opinions?’

Ali^-asws turned towards me and said to me: ‘O Sulaym, You have asked, so understand its answer. That which is in the hands of the people is valid as well as invalid, truth and lies, and abrogating and abrogated, and specific as well as general, and decisive and allegorical, and memorised and suspect. And they have lied against the Messenger of Allah^-saww during his^-saww era to the extent that he^-saww stood up and preached to them saying: ‘O you people! A lot of lies have been attributed to me^-saww. The one who forges a lie against me^-saww intentionally has reserved a seat for himself in the Fire’. Then they lied against him^-saww after his^-saww passing away. May the Mercy of Allah^-azwj be upon the Prophet^-saww of Mercy, and Blessings of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws.

المحدثون أربعة وإنما يأتيك بالحديث أربعة نفر ليس لهم خامس: رجل منافق مظهر للإيمان متصنع بالإسلام، لا يتأثم ولا يتحرج أن يكذب على رسول الله صلى الله عليه وآله متعمدا. فلو علم المسلمون أنه منافق كذاب لم يقبلوا منه ولم يصدقوه، ولكنهم قالوا: (هذا صاحب رسول الله صلى الله عليه وآله، رآه وسمع منه وهو لا يكذب ولا يستحل الكذب على رسول الله صلى الله عليه وآله). وقد أخبر الله عن المنافقين بما أخبر ووصفهم بما وصفهم فقال الله عز وجل: (وإذا رأيتهم تعجبك أجسامهم وإن يقولوا تسمع لقولهم). ثم بقوا بعده وتقربوا إلى أئمة الضلال والدعاة إلى النار بالزور والكذب والنفاق والبهتان، فولوهم الأعمال وحملوهم على رقاب الناس وأكلوا بهم من الدنيا. وإنما الناس مع الملوك في الدنيا إلا من عصم الله. فهذا أول الأربعة.

The narrators are four, but rather those that come to you with the Ahadith are four in number and there is no fifth of them – A hypocrite man who displays the faith to make believe that he is with Islam. He does not consider it to be a sin, and does not feel shy of lying, intentionally, against the Messenger of Allah^-saww. Had the Muslims come to know that he is a lying hypocrite, they would not have accepted from him, nor would they have ratified him, but they are saying, ‘This is a companion of the Messenger of Allah^-saww, who saw him^-saww and heard from him^-asws, and he is not a liar nor does he consider it permissible to lie against the Messenger of Allah^-saww’. And Allah^-azwj has Informed about the hypocrites by what He^-azwj has Informed, and Described them. Allah^-azwj Mighty and Majestic has Said: “[63:4] And when you see them, their persons will please you, and If they speak, you will listen to their speech (They are as (worthless as hollow) pieces of timber propped up, (unable to stand on their own). They think that every cry is against them. They are the enemies; so beware of them. The curse of Allah be on them! How are they deluded (away from the Truth)!”. Then they remained after him^-saww, and went near to the Imams of straying, and called towards the Fire with the deception, and the lies, and the hypocrisy and the slander. They appointed them for works and bore them as riders upon the people, and they fed themselves in the world, through them. But rather, the people are with the kings (rulers) in the world except for the one Protected by Allah^-azwj. So this is the first of the four.

ورجل سمع من رسول الله صلى الله عليه وآله شيئا فلم يحفظه على وجهه ووهم فيه ولم يتعمد كذبا وهو في يده يرويه ويعمل به ويقول: (أنا سمعته من رسول الله). فلو علم المسلمون أنه وهم لم يقبلوا، ولو علم هو أنه وهم فيه لرفضه.

And a man who heard something from the Messenger of Allah^-saww. He did not memorise it on its perspective, and is unsure about it, and it is not his intention to lie, and it is with him that he is reporting and acting upon, and he is saying, ‘I heard it from the Messenger of Allah^-saww’. Had the Muslims come to know that he is not sure, they would not accept it, and if he himself came to know that it is uncertain, he would reject it.

ورجل ثالث سمع من رسول الله صلى الله عليه وآله شيئا أمر به ثم نهى عنه وهو لا يعلم، أو سمعه نهى عن شيئ ثم أمر به وهو لا يعلم، حفظ المنسوخ ولم يحفظ الناسخ. فلو علم أنه منسوخ لرفضه، ولو علم المسلمون أنه منسوخ إذ سمعوه لرفضوه.

And a third man, he heard from the Messenger of Allah^-saww something that he^-saww ordered and then forbade it and he did not know about it, or he heard the prohibition about something, but later ordered came (it being permissible) which he did not know. He memorised the abrogated (order) and did not memorise the abrogating (order). If he were to come to know that it has been abrogated, he would reject it, and had the Muslims known that it has been abrogated, which he has heard, they would have rejected it’.

ورجل رابع لم يكذب على الله ولا على رسوله بغضا للكذب وتخوفا من الله وتعظيما لرسوله صلى الله عليه وآله ولم يوهم، بل حفظ ما سمع على وجهه فجاء به كما سمعه ولم يزد فيه ولم ينقص، وحفظ الناسخ من المنسوخ فعمل بالناسخ ورفض المنسوخ.

And a fourth man who does not lie against Allah^-azwj, nor against His^-azwj Messenger^-saww, hated the lies and feared Allah^-azwj, and revered the Messenger of Allah^-saww and was never uncertain, but memorised what he heard on its perspective, and came with it as he had heard it. And he never added anything to it and never left anything out, and he memorised the abrogating from the abrogated. He acted upon the abrogating, and rejected the abrogated.

وإن أمر رسول الله صلى الله عليه وآله ونهيه مثل القرآن، ناسخ ومنسوخ، وعام وخاص، ومحكم ومتشابه. وقد كان يكون من رسول الله صلى الله عليه وآله الكلام له وجهان: كلام خاص وكلام عام، مثل القرآن، يسمعه من لا يعرف ما عنى الله به ومن عنى به رسول الله صلى الله عليه وآله.

And that the order of the Messenger of Allah^-saww, and his^-saww Prohibitions are similar to those of the Quran, abrogating and abrogated, and general as well as specific, and decisive and allegorical. And the speech of the Messenger of Allah^-saww had two perspectives – specific speech, and general speech, just like the Quran. He (the listener) heard it but did not understand what Allah^-azwj Meant by it, and what the Messenger of Allah^-saww meant by it.

وليس كل أصحاب رسول الله صلى الله عليه وآله كان يسأله فيفهم، وكان منهم من يسأله ولا يستفهم حتى أن كانوا ليحبون أن يجيئ الطارئ والأعرابي فيسأل رسول الله صلى الله عليه وآله حتى يسمعوا منه. وكنت أدخل على رسول الله صلى الله عليه وآله كل يوم دخلة وفي كل ليلة دخلة، فيخليني فيها أدور معه حيث دار. وقد علم أصحاب رسول الله صلى الله عليه وآله أنه لم يكن يصنع ذلك بأحد من الناس غيري. وربما كان ذلك في منزلي يأتيني رسول الله صلى الله عليه وآله، فإذا دخلت عليه في بعض منازله خلا بي وأقام نساءه فلم يبق غيري وغيره. وإذا أتاني للخلوة في بيتي لم تقم من عندنا فاطمة ولا أحد من ابني.

And it was not that all the companions of the Messenger of Allah^-saww who asked him^-saww, understood it, and among them were those who did not ask him^-saww nor did they understand until they preferred and desired that out of need a Bedouin would turn up to ask the Messenger of Allah^-saww, so that they would also hear (about its explanation). And I^-asws used to go to the Messenger of Allah^-saww every day and every night. He^-saww used to be alone with me^-asws whenever and wherever I^-asws was with him^-saww. And the companions of the Messenger of Allah^-saww were aware that he^-saww never did that with anyone from the people apart from myself^-asws. And sometimes the Messenger of Allah^-saww used to come to my^-asws house. When I^-asws came to him^-asws at his^-saww place, the women would get up and leave, and no one would be there apart from me^-asws and him^-saww. And when he^-saww came to my^-asws place, neither Fatima^-asws, nor any of my^-asws sons^-asws would get up and leave.

وكنت إذا سألته أجابني وإذا سكت أو نفدت مسائلي ابتدأني، فما نزلت عليه آية من القرآن إلا أقرأنيها وأملاها علي، فكتبتها بخطي. ودعا الله أن يفهمني إياها ويحفظني. فما نسيت آية من كتاب الله منذ حفظتها وعلمني تأويلها، فحفظته وأملاه علي فكتبته. وما ترك شيئا علمه الله من حلال وحرام أو أمر ونهي أو طاعة ومعصية كان أو يكون إلى يوم القيامة إلا وقد علمنيه وحفظته ولم أنس منه حرفا واحدا.

And if I^-asws asked him^-saww, he^-saww would answer me^-asws, and if I^-asws would be silent or ask no more questions, he^-saww would take an initiate. There was not a single Verse from the Quran which Came down upon him^-saww except that he^-saww read it out to me^-asws and dictated it to me^-asws. I^-asws would write it down by myself^-asws. And he^-saww would supplicate to Allah^-azwj for me^-asws that He^-azwj would Make these to be understood by me^-asws memorised by me^-asws. I^-asws did not forget a single Verse from the Book of Allah^-azwj ever since I^-asws memorised it, and he^-saww made known its explanation to me^-asws. He^-saww made me^-asws memorise it and dictated it to me^-asws. I wrote it down. And I^-asws did not leave out anything of the Teachings of Allah^-azwj from the Permissible and the Prohibited, or Order or Prohibition, or acts of obedience or disobedience that have happened and will be happening up to the Day of Judgement, except that he^-saww made it known to me^-asws, and I^-asws memorised it and never forgot a single word from it.

ثم وضع يده على صدري ودعا الله أن يملأ قلبي علما وفهما وفقها وحكما ونورا، وأن يعلمني فلا أجهل، وأن يحفظني فلا أنسى.

Then he^-saww placed his^-saww hand upon my^-asws chest and supplicated to Allah^-azwj that He^-azwj should Fill my^-asws chest with (Divine) Knowledge, and understanding, and comprehension, and wisdom, and ‘Noor’, and that I^-asws should know it such that I^-asws would not be unaware of it, and that I^-asws should memorise it such that I^-asws would never forget it.

فقلت له ذات يوم: يا نبي الله، إنك منذ يوم دعوت الله لي بما دعوت لم أنس شيئا مما علمتني، فلم تمليه علي وتأمرني بكتابته؟ أتتخوف علي النسيان؟ فقال: يا أخي، لست أتخوف عليك النسيان ولا الجهل، وقد أخبرني الله أنه قد استجاب لي فيك وفي شركائك الذين يكونون من بعدك.

One day I^-asws said to him^-saww: ‘O Messenger of Allah^-saww, since you^-saww supplicated to Allah^-azwj for me^-asws by what you^-saww supplicated, I^-asws have never forgotten anything from what you^-saww have made known to me^-asws, so why do you^-saww dictate to me^-asws and order me^-asws to write it down? Do you fear that I^-asws would miss it?’ He^-saww said: ‘O my^-saww brother^-asws, I^-saww do not fear forgetfulness for you^-asws, nor fear ignorance, and Allah^-azwj has Informed me^-saww that He^-saww has Answered me^-saww regarding you^-asws and your^-asws associates^-asws who are to be after you^-asws’.

الأئمة الأحد عشر عليهم السلام شركاء أمير المؤمنين عليه السلام

قلت: يا نبي الله، ومن شركائي؟ قال: الذين قرنهم الله بنفسه وبي معه، الذين قال في حقهم: (يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم) فإن (خفتم التنازع في شيئ فارجعوه إلى الله وإلى الرسول وإلى أولي الأمر منكم. قلت: يا نبي الله، ومن هم؟ قال: الأوصياء إلى أن يردوا علي حوضي كلهم هاد مهتد لا يضرهم كيد من كادهم ولا خذلان من خذلهم. هم مع القرآن والقرآن معهم، لا يفارقونه ولا يفارقهم. بهم ينصر الله أمتي وبهم يمطرون، ويدفع عنهم بمستجاب دعوتهم.

The twelve Imams^-asws are associates of Amir-ul-Momineen^-asws

I^-asws said: ‘O Prophet^-saww of Allah^-azwj, and who are my^-asws associates?’ He^-saww said: ‘The ones^-asws whom Allah^-azwj has Made to be in His^-azwj Proximity and with Him^-azwj, regarding whom He^-azwj has Said “[4:59] O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger”. I^-asws said: ‘O Prophet^-saww of Allah^-azwj, and who are they?’ He^-saww said: ‘The successors^-asws until they^-asws come to me^-saww at the Fountain. All of them^-asws are Guides and Guided ones^-asws. Neither will the plots of the plotters harm them^-asws, nor the betrayal of those that abandon them^-asws. They^-asws are with the Quran and the Quran is with them^-asws. Neither will they separate from it nor will it separate from them^-asws. It is due to them^-asws that Allah^-azwj will Help my^-saww community, and due to them^-asws that He^-azwj will Make it rain, and Remove from them (calamities) due to the Answering of their^-asws supplications.

فقلت: يا رسول الله، سمهم لي. فقال: ابني هذا – ووضع يده على رأس الحسن عليه السلام – ثم ابني هذا – ووضع يده على رأس الحسين عليه السلام – ثم ابن ابني هذا – ووضع يده على رأس الحسين عليه السلام – ثم ابن له على اسمي، اسمه (محمد) باقر علمي وخازن وحي الله، وسيولد (علي) في حياتك يا أخي، فاقرأه مني السلام. ثم أقبل على الحسين عليه السلام فقال: سيولد لك (محمد بن علي) في حياتك فاقرأه مني السلام. ثم تكملة الاثني عشر إماما من ولدك يا أخي.

So I^-asws said, ‘O Messenger of Allah^-saww, name them^-asws for me^-asws’. He^-saww said: ‘This son of mine^-asws’ – and he^-saww placed his^-saww hand upon the head of Al-Hassan^-asws – ‘then this son of mine^-saww’ – and he^-saww placed his^-saww hand upon the head of Al-Husayn^-asws’ – then the son of this son of mine^-saww’ – and placed his^-saww hand upon the head of Al-Husayn^-asws – ‘then the son of his^-asws son whose name is Ali^-asws, his^-asws name is my^-saww name (Muhammad), spreader of my^-saww knowledge and treasurer of the Revelation of Allah^-azwj, and he^-asws will come to this (world) during your^-asws lifetime, my^-saww brother, so convey my^-saww greetings to him^-asws’. Then he^-saww turned towards Al-Husayn^-asws and said: ‘Then will come to you^-asws son (Muhammad Bin Ali^-asws) in your^-asws lifetime, so convey my^-saww greetings to him^-asws’. Then twelve Imams^-asws will be completed from your^-asws sons, O my^-saww brother’.

فقلت: يا نبي الله، سمهم لي. فسماهم لي رجلا رجلا. منهم – والله يا أخا بني هلال – مهدي هذه الأمة الذي يملأ الأرض قسطا وعدلا كما ملئت ظلما وجورا. والله إني لأعرف جميع من يبايعه بين الركن والمقام وأعرف أسماء الجميع وقبائلهم.

I said, ‘O Prophet^-saww of Allah^-azwj, name them^-asws for me^-asws’. He^-saww named them^-asws for me^-asws, person by person. Among them – by Allah^-azwj, O brother of the Clan of Hilal-– is the Mahdi^-asws of this community who will fill the earth with peace and justice just as it would have been filled with injustice and tyranny. By Allah^-azwj, I^-saww recognise all the ones who will pay allegiance to him^-asws between the Rukn and Al-Maqaam (Places by Kaaba), and recognise all their names and their tribes’.

* 2 * تقرير الأئمة عليهم السلام لسليم في نقل هذا الحديث

قال سليم: ثم لقيت الحسن والحسين صلوات الله عليهما بالمدينة بعد ما قتل أمير المؤمنين صلوات الله عليه، فحدثتهما بهذا الحديث عن أبيهما. فقالا: صدقت، حدثك أبونا علي عليه السلام بهذا الحديث ونحن جلوس، وقد حفظنا ذلك عن رسول الله صلى الله عليه وآله كما حدثك أبونا سواء لم يزد فيه ولم ينقص منه شيئا.

2 – Acceptance of the Imams^-asws to Sulaym regarding this Hadith

Sulaym said, ‘Then I met up with Al-Hassan^-asws and Al-Husayn^-asws in Al-Medina after the assassination of Amir-ul-Momineen^-asws. I narrated to both of them^-asws this Hadith from their^-asws father^-asws. They^-asws said: ‘Your Hadith is true. Our^-asws father Ali^-asws narrated this Hadith of yours to us^-asws, and we^-asws were seated, and have memorised that from the Messenger of Allah^-saww just as our^-asws father^-asws has narrated it to you and it is the same, there is no addition to it nor is there any omission from it of anything’.

قال سليم: ثم لقيت علي بن الحسين عليه السلام – وعنده ابنه محمد بن علي عليه السلام – فحدثته بما سمعته من أبيه وعمه وما سمعته من علي عليه السلام. فقال علي بن الحسين عليه السلام: قد أقرأني أمير المؤمنين عليه السلام عن رسول الله صلى الله عليه وآله، السلام وهو مريض وأنا صبي. ثم قال محمد عليه السلام: وقد أقرأني جدي الحسين عليه السلام بعهد من رسول الله صلى الله عليه وآله – وهو مريض – السلام.

Then I met up with Ali^-asws Bin Al-Husayn^-asws – and in his^-asws presence was his^-asws son Muhammad^-asws Bin Ali^-asws – So I narrated to him^-asws of what I had heard from his^-asws father^-asws and his^-asws uncle^-asws and from Ali^-asws. Ali^-asws Bin al-Husayn^-asws said: ‘Amir-ul-Momineen^-asws conveyed greetings to me from the Messenger of Allah^-saww, and he^-saww was ill and I^-asws was a child’. Then Muhammad^-asws said: ‘My^-asws grandfather Al-Husayn^-asws conveyed to me^-asws greetings from the Messenger of Allah^-saww – and he^-saww was ill’.

قال أبان: فحدثت علي بن الحسين عليه السلام بهذا الحديث كله عن سليم، فقال: صدق سليم، وقد جاء جابر بن عبد الله الأنصاري إلى ابني وهو غلام يختلف إلى، الكتاب فقبله واقرأه من رسول الله صلى الله عليه وآله السلام.

Abaan said, ‘I narrated the whole of this Hadith to Ali^-asws Bin Al-Husayn^-asws from Sulaym. He^-asws said: ‘Sulaym spoke the truth, and Jabir Bin Abdullah Al-Ansaary came to my^-asws son^-asws and he^-asws was a young boy, after learning (some religious matters from him), he kissed him^-asws and conveyed the greetings to him^-asws from the Messenger of Allah^-saww’.

قال أبان: فحججت بعد موت علي بن الحسين عليه السلام، فلقيت أبا جعفر محمد بن علي عليه السلام فحدثته بهذا الحديث كله لم أترك منه حرفا واحدا. فاغرورقت عيناه ثم قال: صدق سليم، قد أتاني بعد أن قتل جدي الحسين عليه السلام وأنا قاعد عند أبي فحدثني بهذا الحديث بعينه. فقال له أبي: صدقت، قد حدثك أبي بهذا الحديث بعينه عن أمير المؤمنين عليه السلام ونحن شهود. ثم حدثاه بما هما سمعا من رسول الله صلى الله عليه وآله.

Abaan said, ‘I went on a Pilgrimage after the passing away of Ali^-asws Bin Al-Husayn^-asws. I met up with Abu Ja’far Muhammad^-asws Bin Ali^-asws (Imam Mohammed Baqir^-asws). I narrated to him^-asws all of this Hadith, not leaving out from it a single letter. His^-asws eyes filled up (with tears), then said: ‘Sulaym spoke the truth. He came to me, after the assassination of my^-asws grandfather Husayn^-asws Bin Ali^-asws, and I^-asws was seated in the presence of my^-asws father^-asws. He narrated to me^-asws this very same Hadith. My^-asws father^-asws said to him: ‘You have spoken the truth. My^-asws father has narrated this very same Hadith from Amir-ul-Momineen^-asws and we^-asws are witness to it. Then they both^-asws narrated it as having heard from the Messenger of Allah^-saww’.

قال حماد بن عيسى: قد ذكرت هذا الحديث عند مولاي أبي عبد الله عليه السلام فبكى وقال: صدق سليم، فقد روى لي هذا الحديث أبي عن أبيه علي بن الحسين عن أبيه الحسين بن علي عليهم السلام قال: سمعت هذا الحديث من أمير المؤمنين عليه السلام حين سأله سليم.

Hamaad Bin Isa said, ‘I mentioned this Hadith in the presence of Abu Abdullah^-asws. He^-asws wept and said: ‘Sulaym spoke the truth. My^-asws father^-asws reported this Hadith from his^-asws father Ali^-asws Bin Al-Husayn^-asws, from his^-asws father Al-Husayn Bin Ali^-asws who said: ‘I^-asws heard this Hadith from Amir-ul-Momineen^-asws, when Sulaym asked him^-asws’.

* 3 * غدر الأمة بأهل بيت نبيها عليهم السلام

قال أبان: ثم قال لي أبو جعفر الباقر عليه السلام: ما لقينا أهل البيت من ظلم قريش وتظاهرهم علينا وقتلهم إيانا، وما لقيت شيعتنا ومحبونا من الناس إن رسول الله صلى الله عليه وآله قبض وقد قام بحقنا وأمر بطاعتنا وفرض ولايتنا ومودتنا، وأخبرهم بأنا أولى الناس بهم من أنفسهم وأمرهم أن يبلغ الشاهد منهم الغائب.

Treachery of the community to the People^-asws of the Household of its Prophet^-saww

Abaan said, ‘Then Abu Ja’far Al-Baqir^-asws said to me: ‘What has been taken away from us^-asws, the People^-asws of the Household, from the injustices of the Qureish, and what they manifested to us^-asws and their killing of us^-asws, and what was meted out to our^-asws Shiites (cruelities towards them) and those that love us^-asws from the people. The Messenger of Allah^-saww passed away, and he^-saww has established our^-asws rights and ordered them to be obedient to us^-asws and obligated our^-asws Wilayah[17] upon them, and our^-asws cordiality, and informed them that we^-asws are higher (status for) them than their own selves, and ordered them that those present should make it reach to those that are absent from among them.

السقيفة لأبي بكر وعمر

فتظاهروا على علي عليه السلام، فاحتج عليهم بما قال رسول الله صلى الله عليه وآله فيه وما سمعته العامة. فقالوا: صدقت، قد قال ذلك رسول الله صلى الله عليه وآله ولكن قد نسخه فقال: (إنا أهل بيت أكرمنا الله عز وجل واصطفانا ولم يرض لنا بالدنيا، وإن الله لا يجمع لنا النبوة والخلافة) فشهد بذلك أربعة نفر: عمر وأبو عبيدة ومعاذ بن جبل وسالم مولى أبي حذيفة، فشبهوا على العامة وصدقوهم وردوهم على أدبارهم وأخرجوها من معدنها من حيث جعلها الله. واحتجوا على الأنصار بحقنا وحجتنا فعقدوها لأبي بكر. ثم ردها أبو بكر إلى عمر يكافيه بها.

The Saqifa of Abu Bakr and Umar

Ali^-asws manifested to them and argued against them by what the Messenger of Allah^-saww had said with regards to it and what the general public had heard. They (the Quraish) said (Ya Ali^-asws), ‘You^-asws speak the truth, the Messenger of Allah^-saww has said it, but it has been abrogated. (The Quraish said) The Prophet of Allah^-saww had said that Allah^-azwj Mighty and Majestic has Honoured us^-asws, the People^-asws of the Household, and has Chosen us^-asws and never Chose for us^-asws the world, and that Allah^-azwj has not Gathered for us^-asws the Prophet-hood and the Caliphate’. Four of them testified to that – Umar, and Abu Ubeyda, and Ma’az Biin Jabal, and Salim Mowla Abu Huzeyfa. They confused the people who ratified them and turned them on their backs, and took it (Caliphate) out from its origin (Amir-ul-Momineen^-asws) from where Allah^-azwj had Made it to be. And they argued against the Helpers of our^-asws rights and our^-asws arguments. They pacified them to Abu Bakr. Then Abu Bakr returned it (Caliphate) to Umar, thereby paying him back by it.

الشورى لعثمان

ثم جعلها عمر شورى بين ستة، فقلدوها عبد الرحمن. ثم جعلها ابن عوف لعثمان على أن يردها عليه، فغدر به عثمان وأظهر ابن عوف كفره وجهله وطعن عليه في حياته وزعم ولده أن عثمان سمه فمات.

The consultation of Usman

Then Umar established a ‘Shura’[18] consisting of six persons (in the matter of Caliphate). They collared it on Abdul Rahman. Then Ibn Awf (Abdul Rahman) made it (Caliphate) to go to Usman on the condition that he would return it back to him. Usman betrayed him, and Ibn Awf (Abdul Rahman) slandered him as an infidel and an ignorant one during his lifetime. His children (Abdul Rahman’s) thought that Usman had poisoned him, which (led to his) death.

حروب الجمل وصفين والنهروان

ثم قام طلحة والزبير فبايعا عليا عليه السلام طائعين غير مكرهين. ثم نكثا وغدرا، ثم ذهبا بعائشة معهما إلى البصرة مطالبة بدم عثمان. ثم دعا معاوية طغاة أهل الشام إلى الطلب بدم عثمان ونصب لنا الحرب. ثم خالفه أهل حروراء على أن يحكم بكتاب الله وسنة نبيه، فلو كانا حكما بما اشترط عليهما لحكما أن عليا عليه السلام أمير المؤمنين في كتاب الله وعلى لسان نبيه وفي سنته، فخالفه أهل النهروان وقاتلوه.

Battles of the Camel (Al-Jamal), and Siffeen and Al-Naharwaan

Then Talha and Zubayr made a stand (in the hope of getting a share in Caliphate). Initially, they paid allegiance to Amir-ul-Momineen which was (as per their will) and without being compelled. Then they broke it and betrayed, then they both went with Aisha to Al-Basra seeking (to avenge) the blood of Usman. Then Muawiya called upon the tyrants of Al-Shaam to seek (avenging) the blood of Usman and established a war against us^-asws. Then the people of Haroura (Kharijites) opposed Ali^-asws, that he^-asws should judge in accordance with the Book of Allah^-azwj and the Sunnah of His^-azwj Prophet^-saww. If they had stipulated that condition of Judgement to both of them to judge by, then Ali^-asws would have been Commander of the Faithful in accordance with the Book of Allah^-azwj and the tongue of His^-azwj Prophet^-saww and his^-saww Sunnah. However, the people of Naharwaan opposed him^-asws and fought against him^-asws.

النكث والغدر بالإمامين الحسن والحسين عليهما السلام

ثم بايعوا الحسن بن علي عليه السلام بعد أبيه وعاهدوه، ثم غدروا به وأسلموه ووثبوا عليه حتى طعنوه بخنجر في فخذه وانتهبوا عسكره وعالجوا خلاخيل أمهات أولاده. فصالح معاوية وحقن دمه ودم أهل بيته وشيعته، وهم قليل حق قليل، حين لا يجد أعوانا. ثم بايع الحسين عليه السلام من أهل الكوفة ثمانية عشر ألفا. ثم غدروا به، ثم خرجوا إليه فقاتلوه حتى قتل.

The breaking (of the allegiance) and the treachery against the two Imams Al-Hassan^-asws and Al-Husayn^-asws

Then they paid allegiance to Al-Hassan^-asws, after his^-asws father^-asws and made promises to him^-asws, then they betrayed him^-asws and delivered him^-asws (to Muawiya) and pounced upon him^-asws to the extent that they stabbed him^-asws with a dagger in his^-asws thigh, and the soldiers rampaged and looted the belongings of his^-asws army. When he^-asws did not find helpers, he^-asws signed a peace treaty with Muawiya and preserved his^-asws blood, and the blood of the people of his^-asws Household, and of his^-asws Shiites, and they were very few in numbers and so remained very little the ‘Haq’ (the Just). Then eighteen thousand of the inhabitants of Al-Kufa paid allegiance to Al-Husayn^-asws. Then they betrayed him^-asws. Then he^-asws went out to them. He^-asws fought until he^-asws was martyred.

مظلومية الشيعة في عصر زياد وابن زياد والحجاج

ثم لم نزل أهل البيت – منذ قبض رسول الله صلى الله عليه وآله – نذل ونقصي ونحرم ونقتل ونطرد ونخاف على دمائنا وكل من يحبنا.

Oppression upon the Shiites during the era of Ziyad, and Ibn Ziyad, and Al-Hajjaj

Then the People^-asws of the Household, since the passing away of the Messenger of Allah^-saww, have been subjected to humiliation, and have been reduced (considered less important), and denied, and killed, and dismissed, and we^-asws feared for our^-asws blood and of all those that loved us^-asws’.

ووجد الكاذبون لكذبهم موضعا يتقربون به إلى أوليائهم وقضاتهم وعمالهم في كل بلدة، يحدثون عدونا عن ولاتهم الماضين بالأحاديث الكاذبة الباطلة، ويروون عنا ما لم نقل تهجينا منهم لنا وكذبا منهم علينا وتقربا إلى ولاتهم وقضاتهم بالزور والكذب. وكان عظم ذلك وكثرته في زمن معاوية بعد موت الحسن عليه السلام، فقتلت الشيعة في كل بلدة قطعت أيديهم وأرجلهم وصلبوا على التهمة والظنة من ذكر حبنا والانقطاع إلينا.

And the liars found a place for their lies by drawing close to their governors, and the judges, and the office bearers in every city. Our^-asws enemies were narrating about their past friends with false and invalid Hadith, and were reporting from us^-asws what we^-asws had never said, arguing on their behalf against us^-asws, and lying from them against us^-asws, and they drew closer to their governors and their judges by bearing false witness and lying. And that was widespread and frequent during the era of Muawiya, after the martyrdom of Al-Husayn^-asws. They killed the Shiites in every city. They cut off their hands, and their legs, and crucified them on the accusation for believing in their love for us^-asws, and they cut them off from us^-asws.

ثم لم يزل البلاء يشتد ويزداد إلى زمان ابن زياد بعد قتل الحسين عليه السلام. ثم جاء الحجاج فقتلهم بكل قتلة وبكل ظنة وبكل تهمة، حتى أن الرجل ليقال له (زنديق) أو (مجوسي) كان ذلك أحب إليه من أن يشار إليه أنه من (شيعة الحسين صلوات الله عليه)

Then the afflictions did not decline in their severity, and in fact increased up to the era of Ibn Ziyad, after the martyrdom of Al-Husayn^-asws. Then Al-Hajjaj came. He killed them (Shiites) for every suspicion and for every accusation, to the extent that it was more beloved to him for a man to be called an Atheist (Zindiq) or a Magian (Majoosi) rather than for him to be known as one of the Shiites of Al-Husayn^-asws.

* 4 * تاريخ الجعل والتحريف في الأحاديث

وربما رأيت الرجل الذي يذكر بالخير – ولعله يكون ورعا صدوقا – يحدث بأحاديث عظيمة عجيبة من تفضيل بعض من قد مضى من الولاة، لم يخلق الله منها شيئا قط، وهو يحسب أنها حق لكثرة من قد سمعها منه ممن لا يعرف بكذب ولا بقلة ورع. ويروون عن علي عليه السلام أشياء قبيحة، وعن الحسن والحسين عليهما السلام ما يعلم الله أنهم قد رووا في ذلك الباطل والكذب والزور.

Concocted history and the distortion in the Hadith

And sometimes you will see a man who has been mentioned as being good – and he is pious and truthful – would narrate a great Hadith which would contain strange virtues of some of the past governors, although Allah^-azwj never Created from it anything at all, and he would consider it to be the truth for he would have heard it numerous times from the ones who are not known to be liars, nor for lack of piety. And he would be narrating from Ali^-asws ugly things, and from Al-Hassan^-asws and Al-Husayn^-asws, what Allah^-azwj Knows that they are narrating that which is invalid, and lies, and forgery.

نماذج من الأحاديث المختلقة

قال: قلت له: أصلحك الله، سم لي من ذلك شيئا. قال: رووا (أن سيدي كهول أهل الجنة أبو بكر وعمر)، و(أن عمر محدث)، و(أن الملك يلقنه)، و(أن السكينة تنطق على لسانه)، و(أن عثمان، الملائكة تستحي منه)، و(أن لي وزيرا من أهل السماء ووزيرا من أهل الأرض، و أن اقتدروا بالذين من بعدي ، و أثبت حراء، فما عليك إلا نبي وصديق وشهيد) – حتى عدد أبو جعفر عليه السلام أكثر من مائة رواية يحسبون أنها حق – فقال عليه السلام: هي والله كلها كذب وزور.

Samples of fabricated Hadith

I said to him^-asws, ‘May Allah^-azwj Keep you^-asws well, tell me some of those things’. He^-asws said: ‘They report that the Chiefs of the elderly of the inhabitants of the Paradise are Abu Bakr and Umar, and that Umar is a Muhaddith, and that the Angel teaches him, and that the tranquillity is pronounced upon his tongue, and that the Angels are embarrassed by Usman, and that there is a Vizier for me^-asws from the inhabitants of the sky and a Vizier from the inhabitants of the earth, and that they are being managed from a remote distance from me^-asws, and to remain steadfast, for it is not upon you except for the Prophet^-saww, and a truthful and a witness’ – to the extent that Abu Ja’far^-asws recounted more than one hundred such reports which were regarded as being the truth. He^-asws said: ‘By Allah^-azwj, all of these are lies and forgeries’.

قلت: أصلحك الله لم يكن منها شيئ؟ قال عليه السلام: منها موضوع ومنها محرف، فأما المحرف فإنما عنى (إن عليك نبي الله وصديقا وشهيدا) يعني عليا عليه السلام، فقبلها. ومثله (كيف لا يبارك لك وقد علاك نبي وصديق وشهيد) يعني عليا عليه السلام. وعامها كذب وزور وباطل.

I said, ‘May Allah^-azwj Keep you^-asws well, is there nothing from it (true)? He^-asws said: ‘From these are clear (forgeries) and from these are distorted ones. As for the distorted, it is that ‘there is nothing upon you except for the Prophet^-saww and a truthful and a witness’, it means Ali^-asws. So accept it. And similar to it, ‘How can it not be a blessing for you and upon you is a Prophet^-saww, and a truthful and a witness’, it means Ali^-asws. And the generalisation of it is a lie, and a forgery, and invalid.

اللهم اجعل قولي قول رسول الله صلى الله عليه وآله، وقول علي عليه السلام ما اختلف فيه أمة محمد من بعده إلى أن يبعث الله المهدي عليه السلام.

Our^-asws Allah^-azwj, Make my^-asws speech to be the speech of the Messenger of Allah^-azwj, and the speech of Ali^-asws, in what the community of Muhammad^-saww differs, in after him^-saww, (and) until Allah^-azwj Sends the Mahdi^-asws’ 

HADITH 11

 (11) أمير المؤمنين (ع) يقيم الحجة على المسلمين في عصر عثمان

AMIR-UL-MOMINEEN ^-asws ESTABLISHES THE ARGUMENT AGAINST THE MUSLIMS DURING THE ERA OF USMAN

* 1 * أبان عن سليم قال: رأيت عليا عليه السلام في مسجد رسول الله صلى الله عليه وآله في خلافة عثمان وجماعة يتحدثون ويتذاكرون الفقه والعلم. فذكروا قريشا وفضلها وسوابقها وهجرتها وما قال رسول الله صلى الله عليه وآله فيهم من الفضل، مثل قوله: (الأئمة من قريش)، وقوله: (الناس تبع لقريش) و(قريش أئمة العرب)، وقوله: (لا تسبوا قريشا)، وقوله: (إن للقرشي قوة رجلين من غيرهم)، وقوله: (أبغض الله من أبغض قريشا)، وقوله: (من أراد هوان قريش أهانه الله).

1 – Abaan says that Sulaym said, ‘I saw Ali^-asws in the Masjid of the Messenger of Allah^-saww during the Caliphate of Usman, and there was a group which was narrating and discussing the jurisprudence (Permissible and the Prohibited) and the knowledge. They were mentioning the Qureiysh and their virtues, and their being foremost, and their migration and what the Messenger of Allah^-saww had said regarding their virtues, for example his^-saww statement: ‘The Imams^-asws will be from Qureiysh’, and his^-saww statement: ‘The people should follow the Qureiysh’, and his^-saww statement: ‘Qureiysh are the Imams^-asws of the Arabs’, and his^-saww statement: ‘Do not be prejudicial against the Qureiysh’, and his^-saww statement: ‘The strength of one man from the Qureiysh is equal to two from others’, and his^-saww statement: ‘Allah^-azwj will be Angry with the one who angers the Qureiysh’, and his^-saww statement: ‘One who intends to humiliate the Qureiysh, Allah^-azwj will Humiliate him’.

وذكروا الأنصار وفضلها وسوابقها ونصرتها وما أثنى الله عليهم في كتابه وما قال رسول الله صلى الله عليه وآله فيهم من الفضل. وذكروا ما قال في سعد بن معاذ في جنازته وحنظلة بن الراهب غسيل الملائكة والذي حمته الدبر، حتى لم يدعوا شيئا من فضلهم، فقال كل حي: (منا فلان وفلان).

And they were mentioning the ‘al-Ansar’ (Helpers) and their merits, and their being foremost, and their help, and what Allah^-azwj has Praised them by in his^-azwj Book and what the Messenger of Allah^-saww had said regarding their virtues. And they mentioned what he^-saww had said regarding Sa’d Bin Ma’az at his funeral, and the (funeral) washing of Hanzala Bin Al-Raahib by the Angels, and the one who was protected at the end, until they had not left anything out from their virtues. And each of them was saying, ‘So and so is from us’.

وقالت قريش: (منا رسول الله صلى الله عليه وآله ومنا حمزة بن عبد المطلب ومنا جعفر ومنا عبيدة بن الحارث وزيد بن حارثة وأبو بكر وعمر وعثمان وسعد وأبو عبيدة وسالم وابن عوف). فلم يدعوا أحدا من الحيين من أهل السابقة إلا سموه.

And the Qureiysh said, ‘From us is the Messenger of Allah^-saww, and from us is Hamza Bin Abdul Muttalib, and from us is Ja’far, and from us is Ubeyda Bin Al-Haaris, and Zayd Bin Haaris, and Abu Bakr and Umar, and Usman and Sa’d, and Abu Ubeyda and Saalim and Ibn Awf. They did not leave out anyone from the two districts (Mecca and Al-Medina) from the previous ones, but they named him.

وفي الحلقة أكثر من مأتي رجل، منهم مسانيد إلى القبلة ومنهم في الحلقة. فكان ممن حفظت من قريش: علي بن أبي طالب صلوات الله عليه وسعد بن أبي وقاص وعبد الرحمن بن عوف والزبير وطلحة وعمار والمقداد وأبو ذر وهاشم بن عتبة وعبد الله بن عمر والحسن والحسين عليهما السلام وابن عباس ومحمد بن أبي بكر وعبد الله بن جعفر وعبيد الله بن العباس،

And in a circle of more than two hundred men, some of whom were facing the Qiblah, and from among them from what I can remember from the Qureiysh were Ali Bin Abu Talib^-asws, and Sa’d Bin Abu Waqaas, and Abdul Rahman Bin Awf, and Al-Zubeyr, and Talha, and Amaar, and Al-Miqdad^-ra, and Abu Dharr^-ra, and Hashim Bin Utba, and Abdullah Bin Umar, and Al-Hassan^-asws, and Al-Husayn^-asws, and Ibn Abbas, and Muhammad Bin Abu Bakr, and Abdullah Bin Ja’far, and Ubeydullah Bin Al-Abbas.

ومن الأنصار: أبي بن كعب وزيد بن ثابت وأبو أيوب الأنصاري وأبو الهيثم بن التيهان ومحمد بن مسلمة وقيس بن سعد بن عبادة وجابر بن عبد الله وأبو مريم وأنس بن مالك وزيد بن أرقم وعبد الله بن أبي أوفى وأبو ليلى ومعه ابنه عبد الرحمن قاعد بجنبه، غلام أمرد صبيح الوجه.

And from the Helpers were – Ubay Bin Ka’ab, and Zayd Bin Saabit, and Abu Ayyub Al-Ansaary, and Abu Al-Haysam Bin Al-Tayhaan, and Muhammad Bin Muslamat, and Qays Bin Sa’ad Bin Abaadat, and Jabir Bin Abdullah, and Abu Maryam, and Anas Bin malik, and Zayd Bin Arqam, and Abdullah Bin Abu Awf, and Abu Layli, and with him was his son Abdul Rahman seated by his side, a young boy of a bright face, not yet having a beard.

وجاء أبو الحسن البصري ومعه ابنه الحسن غلام أمرد صبيح الوجه معتدل القامة. قال: فجعلت أنظر إليه وإلى عبد الرحمن بن أبي ليلى، فلا أدري أيهما أجمل، غير أن الحسن أعظمهما وأطولهما. فأكثر القوم، وذلك من بكرة إلى حين الزوال – وعثمان في داره لا يعلم بشيئ مما هم فيه – وعلي بن أبي طالب عليه السلام ساكت لا ينطق هو ولا أحد من أهل بيته.

And Abu Al-Hassan Al-Basry came and with him was his son Al-Hassan, a young boy not yet having a beard and of a bright face and moderate stature. I went and looked at him and at Abdul Rhman Bin Abu Layli. I could not make out who was more handsome of them, apart from the fact that Al-Hassan was bigger and taller. There were a lot of people, and that was from the morning up to the mid day – and Usman was in his house, not knowing anything from what they were doing – and Ali^-asws Bin Abu Talib^-asws remained silent. Neither he^-asws nor anyone from his^-asws Household spoke.

* 2 * احتجاجات أمير المؤمنين عليه السلام

فأقبل القوم عليه فقالوا: يا أبا الحسن، ما يمنعك أن تتكلم؟ قال عليه السلام: ما من الحيين أحد إلا وقد ذكر فضلا وقال حقا. ثم قال: يا معاشر قريش، يا معاشر الأنصار، بمن أعطاكم الله هذا الفضل؟ أبأنفسكم وعشائركم وأهل بيوتاتكم، أم بغيركم؟ قالوا: بل أعطانا الله ومن علينا برسول الله صلى الله عليه وآله وبه أدركنا ذلك كله ونلناه. فكل فضل أدركناه في دين أو دنيا فبرسول الله صلى الله عليه وآله لا بأنفسنا ولا بعشائرنا ولا بأهل بيوتاتنا.

The argumentation of Amir-ul-Momineen^-asws

The people addressed him^-asws saying, ‘O Abu Al-Hassan^-asws, what has prevented you^-asws from speaking?’ He^-asws said: ‘There is not one from the two groups, but that he has mentioned the virtues and has spoken the truth’.

Then he^-asws said: ‘O group of Qureish, O group of ‘Al-Ansar’ (Helpers), due to whom has Allah^-azwj Given to you all these virtues? Due to your own selves, and your clans, and the people of your households, or by those apart from you?’ They said, ‘But, Allah^-azwj has Given to us, and is upon us due to the Messenger of Allah^-saww, and it is by him^-saww that we have realised it all and got it. So, all the virtues that we have realised regarding the world and the Hereafter is by the Messenger of Allah^-saww, not due to ourselves, and not by our clans, and not by the people of our households’.

قال: صدقتم، يا معاشر قريش والأنصار. أتقرون أن الذي نلتم به خير الدنيا والآخرة منا خاصة – أهل البيت – دونكم جميعا، وأنكم سمعتم رسول الله صلى الله عليه وآله يقول: (إني وأخي علي بن أبي طالب بطينة واحدة إلى آدم)؟ قال أهل بدر وأهل أحد وأهل السابقة والقدمة: نعم، سمعنا ذلك من رسول الله صلى الله عليه وآله.

He^-asws said: ‘You have spoken the truth, O group of Qureish and the ‘Al-Ansar’ (Helpers). Do you acknowledge that due to that which you have acquired the good of the world and the hereafter is from us^-asws especially – People^-asws of the Household – apart from you altogether, and you have all heard from the Messenger of Allah^-saww say: ‘I^-saww and my^-saww brother Ali^-asws Bin Abu Talib^-asws are of one clay to Adam^-as?’ The people of Badr, and the people of Ohad, and the people who preceded and the former ones said, ‘Yes, we heard that from the Messenger of Allah^-saww’.

قال: أتقرون أن ابن عمي رسول الله صلى الله عليه وآله قال: (إني وأهل بيتي كنا نورا يسعى بين يدي الله، قبل أن يخلق الله آدم بأربعة عشر ألف سنة. فلما خلق آدم وضع ذلك النور في صلبه وأهبطه إلى الأرض، ثم حمله في السفينة في صلب نوح، ثم قذف به في النار في صلب إبراهيم. ثم لم يزل الله ينقلنا من الأصلاب الكريمة إلى الأرحام الطاهرة ومن الأرحام الطاهرة إلى الأصلاب الكريمة بين الآباء والأمهات لم يلتق واحد منهم على سفاح قط)؟ فقال أهل السابقة والقدمة وأهل بدر وأهل أحد: نعم، قد سمعنا ذلك من رسول الله صلى الله عليه وآله.

He^-asws said: ‘Do you acknowledge that son of my^-asws uncle^-as, the Messenger of Allah^-saww said: ‘I^-saww and the People^-asws of my^-saww Household were a Light in front of Allah^-azwj even before Allah^-azwj Created Adam^-as by fourteen thousand years. When Adam^-as was Created, that Light was placed in his^-as ‘Sulb’ (forehead), and sent down to the earth, then it was borne in the ship within the forehead of Noah^-as, then it was within the forehead of Ibrahim^-as when he^-as was thrown in the fire. Then Allah^-azwj did not Cease to Transfer it from the foreheads of honourable ones^-as and the purified mothers, and from purified mothers to the honourable ‘Sulb’ between the fathers^-as and the mothers^-as, never did any one of them^-as ever came to this world in an un-Islamic way?’ The people of the preceding ones, and the former ones, and the people of Badr, and the people of Ohad all said, ‘Yes, we have heard that from the Messenger of Allah^-saww’.

قال: فأنشدكم الله، أتقرون أن رسول الله صلى الله عليه وآله آخى بين كل رجلين من أصحابه وآخى بيني وبين نفسه وقال: (أنت أخي وأنا أخوك في الدنيا والآخرة)؟ فقالوا: اللهم نعم.

He^-asws said: ‘So, bearing Allah^-azwj as your Witness, do you acknowledge that the Messenger of Allah^-saww established brotherhood between each of the men from his^-saww companions, and established brotherhood between myself^-asws and himself^-saww and said: ‘You^-asws are my^-saww brother, and I^-saww am your^-asws brother in the world as well as in the Hereafter?’ They all said, ‘Our Allah^-azwj, yes’.

قال: أتقرون أن رسول الله صلى الله عليه وآله اشترى موضع مسجده فابتناه ثم بنى عشرة منازل، تسعة له وجعل لي عاشرها في وسطها وسد كل باب شارع إلى المسجد غير بابي. فتكلم في ذلك من تكلم، فقال صلى الله عليه وآله: (ما أنا سددت أبوابكم وفتحت بابه، ولكن الله أمرني بسد أبوابكم وفتح بابه). ولقد نهى الناس جميعا أن يناموا في المسجد غيري، وكنت أجنب في المسجد، ومنزلي ومنزل رسول الله صلى الله عليه وآله واحد في المسجد، يولد لرسول الله صلى الله عليه وآله ولي فيه أولاد؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww acquired a place for his^-saww Masjid. So he^-saww built it and constructed ten houses, nine for himself^-saww and made the tenth one for me^-asws in the middle of it, and closed all the doors leading to the Masjid apart from my^-asws door. So the ones who spoke about that, spoke about it. The Holy Prophet^-saww responded (to their disgust), ‘It was not I^-saww that closed your doors and kept Ali door open (into Masjid), but it was Allah^-azwj Who Ordered me^-saww to close your doors and leave open his^-asws door’. And the all the people were prohibited from sleeping in the Masjid apart from me^-asws, and I^-asws used to be in pure status at all times (hence it was appropriate for me to stay) in the Masjid, and my^-asws house and the house of the Messenger of Allah^-saww was one in the Masjid, and our children were came to (this world), for both the Messenger of Allah^-saww and for me^-asws within it?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن عمر حرص على كوة قدر عينه يدعها من منزله إلى المسجد فأبى عليه، ثم قال صلى الله عليه وآله: (إن الله أمر موسى أن يبني مسجدا طاهرا لا يسكنه غيره وغير هارون وابنيه، وإن الله أمرني أن أبني مسجدا طاهرا لا يسكنه غيري وأخي وابنيه)؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that Umar was keen to have a niche the size of his eye to let him see from his house into the Masjid, but he^-saww refused it to him, then he^-saww said that: ‘Allah^-azwj Ordered Musa^-as that he^-as should construct a pure Masjid, no one apart from himself^-as and Haroun^-as and two of his^-as sons should live in it, and that Allah^-azwj Ordered me^-saww that I^-saww should construct a pure Masjid, none should live in it apart from myself^-saww and my^-saww brother^-asws and two of his^-asws sons^-asws?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله دعاني يوم غدير خم فنادى لي بالولاية، ثم قال: ليبلغ الشاهد منكم الغائب. قالوا: اللهم نعم.

He^-asws said, ‘Do you acknowledge that the Messenger of Allah^-saww called me^-asws on the Day of Ghadeer Khumm, so he^-saww called towards my^-asws Wilayah, then said: ‘Those who had witnessed it should make it reach to those of you who are absent?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله قال في غزوة تبوك: (أنت مني بمنزلة هارون من موسى، وأنت ولي كل مؤمن بعدي)؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww said regarding myself^-asws in the expedition of Tabuk: ‘You^-asws are unto me^-saww at the status which Haroun^-as had with Musa^-as, and you^-asws are the Guardian of all the believers after me^-saww?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله – حين دعا أهل نجران إلى المباهلة – إنه لم يأت إلا بي وبصاحبتي وابني؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww – when he^-saww called the People of Najraan to the imprecation (Al-Mubahila) – he^-saww never came except with me^-asws, and with my^-asws wife^-asws and my^-asws two sons^-asws?’ They said, ‘Our Allah^-azwj, yes’.

قال: أتعلمون أنه دفع إلي لواء خيبر ثم قال: (لأدفعن الراية غدا إلى رجل يحبه الله ورسوله ويحب الله ورسوله، ليس بجبان ولا فرار يفتحها الله على يديه)؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you know that he^-saww handed over to me^-asws the flag of Khyber, then said: ‘I^-saww shall be giving the banner tomorrow to a man who is Beloved of Allah^-azwj and His^-azwj Messenger^-saww, and Allah^-azwj and His^-azwj Messenger^-saww will be beloved to him^-asws, neither is he^-asws a coward nor does he^-asws flee. Allah^-azwj will Grant him^-asws victory by his^-asws hands’. They said, ‘Our Allah^-azwj, yes’

قال: أفتقرون أن رسول الله صلى الله عليه وآله بعثني بسورة براءة ورد غيري – بعد أن كان بعثه – بوحي من الله وقال: (إن العلي الأعلى يقول: إنه لا يبلغ عنك إلا رجل منك)؟ قالوا: اللهم بلى.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww sent me^-asws with the Chapter of Repentance (Surah Al-Bara’a), and rejected the other one (Abu Bakr) – after having sent him – due to the Revelation from Allah^-azwj, and said that: ‘The Most High has Said: “It should not be preached from you^-saww except from a man from you^-saww”? They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله لم تنزل به شديدة قط إلا قدمني لها ثقة بي، وأنه لم يدعني باسمي قط إلا أن يقول: (يا أخي) و(ادعوا لي أخي)؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww, never did a severity come down upon him^-saww at all, but he^-saww always placed me^-asws in front of it, relying upon me^-asws, and he^-saww never called me^-asws by my^-asws name at all except that he^-saww used to say: ‘O my^-saww brother^-asws’, or ‘Call my^-saww brother^-asws for me^-saww’?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله قضى بيني وبين جعفر وزيد في ابنة حمزة فقال: (يا علي، أما أنت مني وأنا منك، وأنت ولي كل مؤمن بعدي)؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww judged between myself^-asws, and between Ja’far^-ra and Zayd with regards to the daughter of Hamza^-ra, so he^-saww said: ‘O Ali^-asws, but you^-asws are from me^-saww and I^-saww am from you^-asws, and you^-asws are the Guardian of all the believers after me^-saww?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أنه كانت لي من رسول الله صلى الله عليه وآله في كل يوم وليلة دخلة وخلوة، إذا سألته أعطاني وإذا سكت ابتدأني؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that I^-asws used to meet up with the Messenger of Allah^-saww during every day and night, in solitude. If I^-asws asked him^-saww, he^-saww would give me^-asws the answer, and if I^-asws remained silent, he^-saww would initiate (the conversation)?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله فضلني على جعفر وحمزة، فقال لفاطمة عليها السلام: (إني زوجتك خير أهلي وخير أمتي وأقدمهم سلما وأعظمهم حلما وأكثرهم علما)؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww preferred me^-asws over Ja’far^-ra, and Hamza^-ra, so he^-saww said to Fatima^-asws: ‘I^-saww have married you^-asws to the best of my^-saww Family, and the best of my^-saww community, and he^-asws preceded them in submitting (to Allah^-azwj), and greater than them in forbearance, and more abundant than them in knowledge?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله قال: (أنا سيد ولد آدم وأخي علي سيد العرب وفاطمة سيدة نساء أهل الجنة وابناي الحسن والحسين سيدا شباب أهل الجنة؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww said: ‘I^-saww am the chief of the Children of Adam^-as, and my^-saww brother Ali^-asws is the Chief of the Arabs, and Fatima^-asws is the head of the women of the inhabitants of the Paradise, and my^-asws two sons Al-Hassan^-asws and Al-Husayn^-asws are the Chiefs of the youths of the inhabitants of the Paradise?’ They said, ‘Our Allah^-azwj, yes’.

قال: أفتقرون أن رسول الله صلى الله عليه وآله أمرني أن أغسله، وأخبرني أن جبرئيل يعينني على غسله؟ قالوا: اللهم نعم.

He^-asws said: ‘Do you acknowledge that the Messenger of Allah^-saww ordered me^-asws to wash him^-saww (for funeral), and informed me^-asws that Jibraeel^-as would be helping me^-asws for washing him^-saww?’ They said, ‘Our Allah^-azwj, yes’.

قال: أنشدكم بالله، أفتقرون أن رسول الله صلى الله عليه وآله قال في آخر خطبة خطبكم: (أيها الناس، إني قد تركت فيكم أمرين لن تضلوا ما تمسكتم بهما: كتاب الله وأهل بيتي)؟ قالوا: اللهم نعم.

He^-asws said: ‘With Allah^-azwj as your Witness, do you acknowledge that the Messenger of Allah^-saww said in the last of his^-saww sermons to you: ‘O you people, I^-saww am leaving behind among you all two matters. You will not stray if you attach to them both – Book of Allah^-azwj and the People^-asws of my^-saww Household?’ They said, ‘Our Allah^-azwj, yes’.

ثم قال علي عليه السلام: أنشدكم الله، أتعلمون أن الله عز وجل فضل في كتابه السابق على المسبوق في غير آية، وإني لم يسبقني إلى الله عز وجل وإلى رسوله صلى الله عليه وآله أحد من هذه الأمة؟ قالوا: اللهم نعم.

Then Ali^-asws said: ‘With Allah^-azwj as your Witness, do you know that Allah^-azwj Mighty and Majestic has Preferred the ‘السابق’ who have passed over the ‘المسبوق’ who would yet to come in His^-azwj Book in another verse, and nobody has preceded me^-asws to Allah^-azwj Mighty and Majestic, and to His^-azwj Messenger^-saww, from this community?’ They said, ‘Our Allah^-azwj, yes’.

قال: فأنشدكم الله، أتعلمون حيث نزلت (والسابقون الأولون من المهاجرين والأنصار) ، (والسابقون السابقون أولئك المقربون)، سئل عنها رسول الله صلى الله عليه وآله، فقال: أنزلها الله تعالى ذكره في الأنبياء وأوصيائهم، فأنا أفضل أنبياء الله ورسله وعلي بن أبي طالب وصيي أفضل الأوصياء؟ قالوا: اللهم نعم.

He^-asws said: ‘With Allah^-azwj as your Witness, do you know when the Verses “[9:100] And (as for) the foremost, the first of the Muhajirs and the Ansars”, and “[56:10] And the foremost are the foremost, [56:11] These are they who are drawn nigh (to Allah)”, the Messenger of Allah^-saww was asked about these, he^-saww said: ‘Allah^-azwj has Sent these down Mentioning regarding the Prophets^-saww and their^-as successors^-as, so I^-saww am the highest of the Prophets^-as of Allah^-azwj and His^-azwj Messengers^-as, and Ali^-asws Bin Abu Talib^-asws, my^-saww successor^-asws, is the highest of the successors^-as?’ They said, ‘Our Allah^-azwj, yes’.

يوم غدير خم على لسان أمير المؤمنين عليه السلام

قال: فأنشدكم، أتعلمون حيث نزلت (يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم)، وحيث نزلت (إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون)، وحيث نزلت (أم حسبتم أن تتركوا ولما يعلم الله الذين جاهدوا منكم ولم يتخذوا من دون الله ولا رسوله ولا المؤمنين وليجة)، قال الناس: يا رسول الله، خاصة في بعض المؤمنين أم عامة لجميعهم؟ فأمر الله عز وجل أن يعلمهم ولاة أمرهم وأن يفسر لهم من الولاية ما فسر لهم من صلاتهم وزكاتهم وصومهم وحجهم. فنصبني للناس بغدير خم، ثم خطب وقال: (أيها الناس، إن الله أرسلني برسالة ضاق بها صدري وظننت أن الناس تكذبني فأوعدني لأبلغها أو ليعذبني).

Day of Ghadeer Khumm by the tongue of Amir-ul-Momineen^-asws

He^-asws said: ‘With Allah^-azwj as your Witness, do you know that when the Verse “[4:59] O you who believe! obey Allah and obey the Messenger and those in authority from among you” Descended, and when the Verse “[5:55] Only Allah is your Guardian, and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.” Descended, and when the Verse “[9:16] 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 believer.” Descended, the people said, ‘O Messenger of Allah^-saww, are these regarding certain special believers or the generality of all of them?’ Allah^-azwj Mighty and Majestic Ordered him^-saww to teach them about the those in authority (Wali Al-Amr) among them, and explain for them about the Wilayah as he^-saww had explained to them about their Prayers, and their Zakaat, and their Fasts, and their Pilgrimage. He^-saww established me^-asws to the people at Ghadeer Khumm, then preached to them, and said: ‘O you people, Allah^-azwj Sent me^-saww with a Message which has constricted my^-saww chest, and I^-saww thought that the people would deny it. He^-azwj Called upon me^-saww to deliver it or else He^-azwj would Punish me^-saww’.

ثم أمر فنودي بالصلاة جامعة، ثم خطب فقال: (أيها الناس، أتعلمون أن الله عز وجل مولاي وأنا مولى المؤمنين وأنا أولى بهم من أنفسهم)؟ قالوا: بلى، يا رسول الله. قال: (قم، يا علي). فقمت، فقال: (من كنت مولاه فعلي هذا مولاه، اللهم وال من والاه وعاد من عاداه).

Then he^-saww ordered the Call to congregational Prayer, then preached. He^-saww said: ‘O you people, do you know that Allah^-azwj Mighty and Majestic is my^-saww Master, and I^-asws am the Master of the believers, and I^-asws am higher to them than their own selves?’ They said, ‘Yes, O Messenger of Allah^-saww’. He ^aww said: ‘Arise, O Ali^-asws’. I^-asws stood up. He^-saww said: ‘The one whom I^-saww am the Master of, this Ali^-asws is his Master. Our Allah^-azwj, Befriend the one who befriends him^-asws, and be Inimical to the one who is inimical to him^-asws’.

فقام سلمان فقال: يا رسول الله، ولاء كما ذا؟ فقال: (ولاء كولايتي، من كنت أولى به من نفسه فعلي أولى به من نفسه). فأنزل الله تعالى ذكره: (اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا). فكبر النبي صلى الله عليه وآله وقال: (الله أكبر، تمام نبوتي وتمام دين الله ولاية علي بعدي).

Salman^-ra stood up. He^-ra said, ‘O Messenger of Allah^-saww, befriend like what?’ He^-saww said: ‘Befriend like having befriended me^-saww. The one to whom I^-saww am higher to than his own self, Ali^-asws is higher to him than his own self’. Allah^-azwj Sent down its Reminder “[5:3] This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion” The Prophet^-saww Magnified Allah^-azwj and said: ‘Allah^-azwj is Great! My^-saww Prophet-hood is completed, and the Religion of Allah^-azwj is completed by the Wilayah of Ali^-asws after me^-saww’.

فقام أبو بكر وعمر فقالا: يا رسول الله، هذه الآيات خاصة في علي؟ قال: بلى، فيه وفي أوصيائي إلى يوم القيامة. قالا: يا رسول الله، بينهم لنا. قال: علي أخي ووزيري ووارثي ووصيي وخليفتي في أمتي وولي كل مؤمن بعدي، ثم ابني الحسن، ثم ابني الحسين، ثم تسعة من ولد ابني الحسين واحد بعد واحد، القرآن معهم وهم مع القرآن، لا يفارقونه ولا يفارقهم حتى يردوا علي حوضي.

Abu Bakr and Umar stood up and said, ‘O Messenger of Allah^-saww, is this Verse especially regarding Ali^-asws?’ He^-saww said: ‘Yes, regarding him^-asws and regarding my^-saww successors up to the Day of Judgement’. They said, ‘O Messenger of Allah^-saww, introduce them to us’. He^-saww said: ‘Ali^-asws, my^-saww brother, and my^-saww Vizier, and my^-saww inheritor, and my^-saww successor, and my^-saww Caliph in my^-saww community, and the Guardian of all the believers after me^-saww. Then my^-saww son Al-Hassan^-asws, then my^-saww son Al-Husayn^-asws, then nine from the sons^-asws of my^-saww son^-asws Al-Husayn^-asws, one after the other. The Quran will be with them^-asws and they^-asws will be with the Quran, it will not separate from them^-asws nor will they^-asws separate from it until they^-asws return to me^-saww at my^-saww Fountain’.

فقالوا كلهم: اللهم نعم، قد سمعنا ذلك وشهدنا كما قلت سواء. وقال بعضهم: قد حفظنا جل ما قلت ولم نحفظه كله، وهؤلاء الذين حفظوا أخيارنا وأفاضلنا. فقال علي عليه السلام: صدقتم، ليس كل الناس يستوون في الحفظ، أنشد الله من حفظ ذلك من رسول الله صلى الله عليه وآله لما قام فأخبر به.

All of them said, ‘Our Allah^-azwj, yes. We have heard that and we bear witness that it was just as you^-asws said it’. And some of them said, ‘We have memorised most of what you^-asws have said and did not memorise all of it’, and these were the best of our memorizers and the preferable ones of us. Ali^-asws said: ‘You have spoken the truth, all the people are not equal in the memorisation. With Allah^-azwj as your Witness, the one who has memorised that from the Messenger of Allah^-saww should stand up and inform about it’.

فقام زيد بن أرقم والبراء بن عازب وأبو ذر والمقداد وعمار فقالوا: نشهد لقد حفظنا قول النبي صلى الله عليه وآله – وهو قائم على المنبر وأنت إلى جنبه – وهو يقول: (يا أيها الناس، إن الله أمرني أن أنصب لكم إمامكم والقائم فيكم بعدي ووصيي وخليفتي والذي فرض الله على المؤمنين في كتابه طاعته فقرنه بطاعته وطاعتي، وأمركم فيه بولايته. وإني راجعت ربي خشية طعن أهل النفاق وتكذيبهم، فأوعدني لتبلغنها أو ليعذبني.

Zayd Bi Arqam and Al-Bara’a Bin Aazib, and Abu Dharr^-ra, and Al-Miqdad^-ra, and Ammar^-ra stood up and said, ‘We bear witness that we have memorised the speech of the Prophet^-saww – and he^-saww was standing on the Pulpit and you^-asws were by his^-asws side – and he^-saww said: ‘O you people! Allah^-azwj has Ordered me^-asws that I^-saww should establish for you, your Imam^-asws who^-asws will remain among you after me^-saww, and will be my^-saww successor, and my^-saww Caliph, the obedience to whom^-asws has been Obligated upon the believers by Allah^-azwj in His^-azwj Book, and has Combined it with obedience to Him^-azwj and obedience to me^-saww, and Ordered you in it for his^-asws Wilayah. And I^-saww reviewed it with my^-saww Lord^-azwj for fear of taunts of the hypocrites and their denying it. He^-azwj Called upon me^-saww to deliver it or else he^-azwj would Punish me^-saww.

أيها الناس، إن الله أمركم في كتابه بالصلاة فقد بينتها لكم، وبالزكاة والصوم والحج فبينتها لكم وفسرتها، وأمركم بالولاية وإني أشهدكم أنها لهذا خاصة – ووضع يده على علي بن أبي طالب عليه السلام – ثم لابنيه بعده ثم للأوصياء من بعدهم من ولدهم، لا يفارقون القرآن ولا يفارقهم القرآن حتى يردوا علي حوضي.

O you people! Allah^-azwj Ordered you in His^-azwj Book for the Prayers. I^-saww have mentioned it for you, and for the Zakaat, and the Fasts, and the Pilgrimage. I^-saww mentioned these to you and explained them, and Ordered you for the Wilayah, and I^-saww bear witness that this is for him^-asws especially’ – and placed his^-saww hand upon Ali^-asws Bin Abu Talib^-asws – ‘then for his^-asws son^-asws after him^-asws, then for the successors^-asws after him^-asws from his^-asws sons^-asws. Neither will they^-asws get separated from the Quran, nor will it separate from them^-asws, until they^-asws return to me^-saww at my^-saww Fountain.

أيها الناس، قد بينت لكم مفزعكم بعدي وإمامكم بعدي ووليكم وهاديكم، وهو أخي علي بن أبي طالب وهو فيكم بمنزلتي فيكم. فقلدوه دينكم وأطيعوه في جميع أموركم، فإن عنده جميع ما علمني الله من علمه وحكمته فسلوه وتعلموا منه ومن أوصيائه بعده ولا تعلموهم ولا تتقدموهم ولا تخلفوا عنهم، فإنهم مع الحق والحق معهم لا يزايلونه ولا يزايلهم). ثم جلسوا.

O you people! I^-saww have mentioned for you, your shelter after me^-saww, and your Imam^-asws after me^-saww, and your Guardian, and your Guide, and he^-asws is my^-saww brother Ali^-asws Bin Abu Talib^-asws, and he^-asws is with you at my^-saww status among you. Emulate him^-asws (Do his^-asws Taqleed) in your religion, and obey him^-asws in all of your affairs, for in his^-asws possession is the totality of what Allah^-azwj has Taught me^-saww from His^-azwj Knowledge and His^-azwj Wisdom.

Submit to him^-asws and learn from him^-asws and from his^-asws successors^-asws after him^-asws, and do not (try to) teach them, and do not precede them^-asws and do not oppose them^-asws, for they^-asws are with the Truth and the Truth is with them^-asws, it will not subside from them^-asws nor will they^-asws subside from it’. Then they sat down.

قال سليم: ثم قال علي عليه السلام: أيها الناس، أتعلمون أن الله أنزل في كتابه: (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا). فجمعني وفاطمة وابني حسنا وحسينا، ثم ألقى علينا كساء وقال: (هؤلاء أهل بيتي ولحمتي، يؤلمهم ما يؤلمني ويؤذيني ما يؤذيهم ويحرجني ما يحرجهم، فأذهب عنهم الرجس وطهرهم تطهيرا). فقالت أم سلمة: وأنا يا رسول الله؟ فقال: (أنت إلى خير، إنما نزلت في وفي أخي وفي ابنتي فاطمة وفي ابني وفي تسعة من ولد ابني الحسين خاصة ليس معنا فيها أحد غيرهم)؟ فقالوا كلهم: نشهد أن أم سلمة حدثتنا بذلك، فسألنا رسول الله صلى الله عليه وآله فحدثنا كما حدثتنا به أم سلمة.

Sulaym said, ‘Then Ali^-asws said: ‘O you people, do you know that Allah^-azwj Sent down in His^-azwj book “[33:33] Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying.” He^-saww gathered me^-asws, and Fatima^-asws and my^-asws sons Hassan^-asws and Husayn^-asws, then covered us^-asws with a garment and said: ‘These are the People^-asws of my^-saww Household and my^-saww flesh, whatever displeases them^-asws displeases me^-saww, and whatever hurts them hurts me^-saww, and whatever troubles them^-asws troubles me^-as, the uncleanness has never reached them^-asws and they^-asws have been Purified by a thorough Purifying’. Umm Salma^-ra said, ‘And (what about) me^-ra, O Messenger of Allah^-saww?’ He^-saww said: ‘You^-ra are on ‘good’, but this has Descended especially regarding myself^-saww, and regarding my^-saww brother^-asws, and regarding my^-saww daughter Fatima^-asws, and regarding my^-saww two sons^-asws, and regarding nine from the sons^-asws of my^-saww son Al-Husayn^-asws. There is no one along with us^-asws in this apart from them^-asws?’ They all said, ‘We bear witness that Umm Salma^-ra narrated that to us. We asked the Messenger of Allah^-saww, so he^-saww narrated to us just as Umm Salma^-ra had narrated to us’.

ثم قال علي عليه السلام: أنشدكم الله، أتعلمون أن الله أنزل (يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين). فقال سلمان: يا رسول الله، عامة هذا أم خاصة؟ قال صلى الله عليه وآله: (أما المأمورون فعامة المؤمنين أمروا بذلك، وأما الصادقون فخاصة لأخي علي وأوصيائي من بعده إلى يوم القيامة)؟ قالوا: اللهم نعم.

Then Ali^-asws said: ‘With Allah^-azwj as your Witness, do you know that Allah^-azwj Revealed “[9:119] O you who believe! be careful of (your duty to) Allah and be with the true ones”, so Salman^-ra said, ‘O Messenger of Allah^-saww, is this general or special?’ He^-saww said: ‘But the ordered ones are the general believers who have been ordered with that, and the truthful are especially for my^-saww brother Ali^-asws, and my^-saww successors^-asws from after me^-saww up to the Day of Judgement?’ They said, ‘Our Allah^-azwj, yes’.

قال: أنشدكم الله، أتعلمون أني قلت لرسول الله صلى الله عليه وآله في غزوة تبوك: لم خلفتني؟ قال: (إن المدينة لا تصلح إلا بي أو بك، وأنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي)؟ قالوا: اللهم نعم.

He^-asws said: ‘With Allah^-azwj as your Witness, do you know that I^-asws said to the Messenger of Allah^-saww during the expedition of ‘Tabuk’: ‘Why did you^-saww leave me^-asws behind?’ He^-saww said: ‘Al-Medina cannot be in a suitable state except by myself^-saww or by you^-asws (being there) and you^-asws are unto me^-saww of the status which Haroun^-as had with Musa^-as except that there will be no Prophet^-as after me^-saww?’ They said, ‘Our Allah^-azwj, yes’.

قال: أنشدكم الله، أتعلمون أن الله أنزل في سورة الحج: (يا أيها الذين آمنوا اركعوا واسجدوا واعبدوا ربكم وافعلوا الخير لعلكم تفلحون وجاهدوا في الله حق جهاده هو اجتباكم وما جعل عليكم في الدين من حرج ملة أبيكم إبراهيم هو سماكم المسلمين من قبل وفي هذا ليكون الرسول شهيدا عليكم وتكونوا شهداء على الناس، فأقيموا الصلاة وآتوا الزكاة واعتصموا بالله هو مولاكم فنعم المولى ونعم النصير). فقام سلمان فقال: يا رسول الله، من هؤلاء الذين أنت عليهم شهيد وهم شهداء على الناس، الذين اجتباهم الله ولم يجعل عليهم في الدين من حرج، ملة أبيهم إبراهيم؟ قال: عنى بذلك ثلاثة عشر رجلا خاصة دون هذه الأمة. قال سلمان: بينهم لنا يا رسول الله؟ فقال: (أنا وأخي وأحد عشر من ولدي). قالوا: اللهم نعم.

He^-asws said: ‘With Allah^-azwj as your Witness, do you know that Allah^-azwj Revealed in the Chapter ‘The Pilgrimage’ (Surah Al-Hajj): “[22:77] O you who believe! bow down and prostrate yourselves and serve your Lord, and do good that you may succeed. [22:78] And strive hard in (the way of) Allah, (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper!”, so Salman^-ra stood up and said, ‘O Messenger of Allah^-saww, who are the ones^-asws upon whom you^-saww are a witness and they^-asws are witness upon the people, whom^-asws Allah^-azwj has Chosen, and did not Make in their Religion any hardship, the Creed of their^-asws father Ibrahim^-as?’ He^-saww said: ‘It means by that thirteen men especially apart from this community’. Salman^-ra said, ‘Introduce them to us, O Messenger of Allah^-saww?’ He^-saww said: ‘I^-saww, and my^-saww brother^-asws and eleven from my^-saww sons^-asws’. They said, ‘Our Allah^-azwj, yes’.

فقال: أنشدكم الله، أتعلمون أن رسول الله صلى الله عليه وآله قام خطيبا ثم لم يخطب بعد ذلك فقال: (يا أيها الناس، إني تارك فيكم الثقلين، كتاب الله وعترتي أهل بيتي. فتمسكوا بهما لن تضلوا، فإن اللطيف الخبير أخبرني وعهد إلي أنهما لن يفترقا حتى يردا علي الحوض). فقام عمر بن الخطاب – وهو شبه المغضب – فقال: يا رسول الله، أكل أهل أهل بيتك؟ قال: (لا، ولكن أوصيائي منهم. أولهم أخي علي ووزيري ووارثي وخليفتي في أمتي وولي كل مؤمن بعدي. هو أولهم، ثم ابني الحسن، ثم ابني الحسين، ثم تسعة من ولد الحسين واحد بعد واحد حتى يردوا علي الحوض. شهداء الله في أرضه وحججه على خلقه وخزان علمه ومعادن حكمته. من أطاعهم أطاع الله ومن عصاهم عصى الله)؟ فقالوا كلهم: نشهد أن رسول الله صلى الله عليه وآله قال ذلك.

He^-asws said: ‘With Allah^-azwj as your Witness, do you know that the Messenger of Allah^-saww stood up to give a sermon, then never gave a sermon after that, so he^-saww said: ‘O you people! I^-saww am leaving behind among you two weighty things, Book of Allah^-azwj and my^-saww Family, the People^-asws of my^-saww Household. So attach yourselves to these two and you will never go astray, for the Kind, the Aware has Informed me^-saww and Promised to me^-saww that these two will never separate until they come to me^-saww at the Fountain’.

Umar Bin Al-Khattab stood up – and he was angry – he said, ‘O Messenger of Allah^-saww, all the members of your^-saww Household?’ He^-saww said: ‘No, but my^-saww successors^-asws from them. The first of them^-asws being my^-saww brother Ali^-asws, my^-saww Vizier, my^-saww inheritor, my^-saww Caliph in my^-saww community and the Guardian of every believer after me^-saww. He^-asws is the first of them^-asws, then my^-saww son Al-Hassan^-asws, then my^-saww son Al-Husayn^-asws, then nine from the sons^-asws of Al-Husayn^-asws, one after the other until they return to me^-saww at the Fountain; witnesses of Allah^-saww in His^-azwj earth, and His^-azwj Proofs over His^-azwj creatures, and the treasurers of His^-azwj Knowledge, and the Mines of His^-azwj Wisdom. The one who obeys them^-asws has obeyed Allah^-azwj and the one who has disobeyed them^-asws has disobeyed Allah^-azwj?’ They all said, ‘We bear witness that the Messenger of Allah^-saww said that’.

وصف مجلس المناشدة

ثم تمادى بعلي عليه السلام السؤال، فما ترك شيئا إلا ناشدهم الله فيه وسألهم عنه حتى أتى على آخر مناقبه وما قال له رسول الله صلى الله عليه وآله كثيرا، كل ذلك يصدقونه ويشهدون أنه حق.

Description of the session of the witnesses

Then Ali^-asws went further with the questions, so he^-asws did not leave anything except that he^-asws made them bear witness to Allah^-azwj with regards to it, and questioned them about it until he^-asws came to the end of his^-asws numerous merits, and what Messenger of Allah^-saww had said to him^-asws, all of that was ratified by them and they testified that it was the truth.

قال: فلم يدع شيئا مما أنزل الله فيه خاصة أو فيه وفي أهل بيته في القرآن ولا على لسان رسول الله صلى الله عليه وآله إلا ناشدهم الله فيه. فمنه ما يقولون جميعا: (نعم) ومنه ما يسكت بعضهم ويقول بعضهم: (اللهم نعم) ويقول الذين سكتوا للذين أقروا: أنتم عندنا ثقاة، وقد حدثنا غيركم ممن نثق به أنهم سمعوه من رسول الله صلى الله عليه وآله.

Sulaym said, ‘He^-asws did not leave anything from what Allah^-azwj had Revealed regarding himself^-asws especially or regarding the People^-asws of his^-asws Household in the Quran, nor on the tongue of the Messenger of Allah^-saww, except that he made them bear witness to Allah^-azwj with regards to it. From them were those who said in unison, ‘Yes’, and from them were those who were silent about some of it and said about some of it, ‘Our Allah^-azwj, yes’. And the ones who were silent, said to those who had acknowledged it, ‘You all are reliable ones, and other reliable ones have also narrated it as having heard from the Messenger of Allah^-saww’.

ثم قال حين فرغ: اللهم اشهد عليهم. قالوا: اللهم اشهد أنا لم نقل إلا حقا وما قد سمعناه من رسول الله صلى الله عليه وآله، وقد حدثنا من نثق به أنهم سمعوه من رسول الله صلى الله عليه وآله. قال: أتقرون بأن رسول الله صلى الله عليه وآله قال: (من زعم أنه يحبني ويبغض عليا فقد كذب وليس يحبني) – ووضع يده على رأسي – فقال له قائل: وكيف ذاك يا رسول الله؟ قال: (لأنه مني وأنا منه، ومن أحبه فقد أحبني ومن أحبني فقد أحب الله، ومن أبغضه فقد أبغضني ومن أبغضني فقد أبغض الله)؟ فقال نحو من عشرين رجلا من أفاضل الحيين: (اللهم نعم)، وسكت بقيتهم.

Then he^-asws said when he^-asws had finished: ‘Our Allah^-azwj, I^-asws bear witness upon them’. They said, ‘Our Allah^-azwj, Be Witness that he^-asws never related except for the truth, and what we have heard from the Messenger of Allah^-saww, and what has been narrated to us from the reliable ones of what they had heard from the Messenger of Allah^-saww’. He^-asws said: ‘Do you accept that the Messenger of Allah^-saww said: ‘The one who thinks that he loves me^-saww and hates Ali^-asws has actually lied and does not love me^-saww’ – and placed his^-saww hand upon my^-asws head – so a questioner said to him^-saww, ‘And how is that so, O Messenger of Allah^-saww?’ He^-saww said: ‘Because he^-asws is from me^-saww and I^-saww am from him^-asws, and the one who loves him^-asws has loved me^-saww and the one who loves me^-saww has loved Allah^-azwj, and the one who hates him^-asws has hated me^-saww and the one who hated me^-saww has hated Allah^-azwj?’ Approximately twenty virtuous men from the two groups (Helpers and Emigrants) said, ‘Our Allah^-azwj, yes’, and the rest of them remained silent.

فقال علي عليه السلام للسكوت: ما لكم سكوت؟ فقالوا: هؤلاء الذين شهدوا عندنا ثقاة في صدقهم وفضلهم وسابقتهم. فقال علي عليه السلام: اللهم اشهد عليهم. فقالوا: اللهم إنا لم نشهد ولم نقل إلا ما سمعنا من رسول الله صلى الله عليه وآله وما حدثنا به من نثق به من هؤلاء وغيرهم أنهم سمعوه من رسول الله صلى الله عليه وآله.

Ali^-asws said to the silent ones: ‘What has kept you silent?’ They said, ‘Those who have borne witness are the reliable ones among us regarding their truthfulness, and their virtues, and their precedence’. Ali^-asws said: ‘Our Allah^-azwj, I^-asws bear witness upon them’. They said, ‘Our Allah^-azwj, he^-asws not borne witness, nor has he^-asws related except for what we heard from the Messenger of Allah^-saww, and what has been narrated to us by the reliable ones from these and others what they heard from the Messenger of Allah^-saww’.

* 3 * كلمات بين أمير المؤمنين عليه السلام وطلحة سبعة أجوبة عن حديث أبي بكر المختلق في الخلافة

فقال طلحة بن عبيد الله – وكان يقال له (داهية قريش) -: فكيف نصنع بما ادعى أبو بكر وعمر وأصحابه الذين صدقوه وشهدوا على مقالته يوم أتوا بك تعتل وفي عنقك حبل، فقالوا لك: (بايع)، فاحتججت بما احتججت به من الفضل والسابقة، فصدقوك جميعا. ثم ادعى أنه سمع نبي الله صلى الله عليه وآله يقول: (إن الله أبى أن يجمع لنا أهل البيت النبوة والخلافة)، فصدقه عمر وأبو عبيدة بن الجراح وسالم ومعاذ بن جبل؟ ثم أقبل طلحة فقال: كل الذي ذكرت وادعيت حق وما احتججت به من السابقة والفضل نحن نقر به ونعرفه، وأما الخلافة فقد شهد أولئك الخمسة بما سمعت الجواب الأول:

3 – Words between Amir-ul-Momineen^-asws and Talha – seven answers to the fabricated Hadith of Abu Bakr regarding the Caliphate

Talha Bin Ubeydullah – and he used to be called ‘the shrewd one of Qureiysh’ – said, ‘What should we make of what Abu Bakr and Umar had claimed and their companions had ratified and testified on their words, the day they brought you^-asws when (the situation) deteriorated and there was a rope around your^-asws neck. So they said to you^-asws, ‘Pay allegiance’. You^-asws argued with what you^-asws argued with, from the virtues and the precedence, so they all agreed with you^-asws. Then he (Abu Bakr) claimed that he had heard from the Prophet^-saww having said that: ‘Allah^-azwj has Refused to Gather together for us^-asws the People^-asws of the Household, the Prophet-hood and the Caliphate’. This was ratified by Umar, and Abu Ubeyda Bin Al-Jarrah, and Saalim, and Ma’az Bin Jabal?’ Then Talha came forward and said, ‘All that you^-asws have mentioned and claimed is true, and what you^-asws have argued by from the precedence and the virtues. We accept it and recognise it, but as for the Caliphate, those five have testified with the answer that you^-asws have heard before’.

فضح تعاهدهم على الصحيفة الملعونة

فقام عند ذلك علي عليه السلام – وغضب من مقالة طلحة – فأخرج شيئا قد كان يكتمه وفسر شيئا قد كان قاله يوم مات عمر لم يدروا ما عنى به، وأقبل على طلحة – والناس يسمعون – فقال: يا طلحة، أما والله ما من صحيفة ألقى الله بها يوم القيامة أحب إلي من صحيفة هؤلاء الخمسة الذين تعاهدوا على الوفاء بها في الكعبة في حجة الوداع: (إن قتل الله محمدا أو مات أن يتوازروا ويتظاهروا علي فلا أصل إلى الخلافة)

Exposure of their vows on the accursed agreement

So Ali^-asws stood up at that – and he^-asws was angry from the words of Talha – so he^-asws took out something which he^-asws had kept hidden, and explained something about it, and said about the day Umar died, and he (Talha) did not understand what he^-asws meant by it, and came in front of Talha – and the people were listening – so he^-asws said: ‘O Talha, but by Allah^-azwj, there is none from the parchments, that I^-asws shall meet Allah^-azwj with, which is more beloved to me^-asws than the parchment (agreement) of those five who had vowed to remain faithful to it, which they placed in the Kaaba during the farewell Pilgrimage that, ‘If Allah^-azwj Kills Muhammad^-saww or he^-asws were to pass away, they would collectively plot against me^-asws so that I^-asws would never arrive to the Caliphate’.

الجواب الثاني: حديث الغدير

وقال عليه السلام: والدليل – يا طلحة – على باطل ما شهدوا عليه قول نبي الله صلى الله عليه وآله يوم غدير خم: (من كنت أولى به من نفسه فعلي أولى به من نفسه)، فكيف أكون أولى بهم من أنفسهم وهم أمراء علي وحكام؟

The Second Answer – Hadith of Al-Ghadeer

And he^-asws said: ‘O Talha, ‘It is on falsehood what they have testified upon. The words of the Prophet^-saww on the day of Ghadeer Khumm were: ‘The one to whom I^-saww am higher that his own self, similarly Ali^-asws is also higher to him than his own self’. So, how can I^-asws be higher than them than their own selves, whilst they are the Emirs over me^-asws and rulers?’

الجواب الثالث: حديث المنزلة

وقول رسول الله صلى الله عليه وآله: (أنت مني بمنزلة هارون من موسى غير النبوة)، أفلستم تعلمون أن الخلافة غير النبوة؟ ولو كان مع النبوة غيرها لاستثناه رسول الله صلى الله عليه وآله.

The Third Answer – Hadith of the Status

And the words of the Messenger of Allah^-saww: ‘You^-asws are unto me^-asws at the status which Haroun^-as had with Musa^-as, apart from the Prophet-hood’. Do you not know that the Caliphate is other than the Prophet-hood? And had it been together with the Prophet-hood, the Messenger of Allah^-saww would have excluded it’.

الجواب الرابع: حديث الثقلين

وقوله صلى الله عليه وآله: (إني تركت فيكم أمرين لن تضلوا ما تمسكتم بهما كتاب الله وعترتي لا تتقدموهم ولا تتخلفوا عنهم ولا تعلموهم فإنهم أعلم منكم)، فينبغي أن لا يكون الخليفة على الأمة إلا أعلمهم بكتاب الله وسنة نبيه وقد قال الله: (أفمن يهدي إلى الحق أحق أن يتبع أمن لا يهدي إلا أن يهدى فما لكم كيف تحكمون)، وقال: (وزاده بسطة في العلم والجسم)، وقال: أو أثارة من علم إن كنتم صادقين  وقال رسول الله صلى الله عليه وآله: (ما ولت أمة قط أمرها رجلا وفيهم أعلم إلا لم يزل أمرهم يذهب سفالا حتى يرجعوا إلى ما تركوا)، فما الولاية غير الإمارة على الأمة؟

The Fourth Answer – Hadith of the Two Weighty Things (Al-Saqalayn)

And his^-saww words: ‘I^-saww am leaving among you two matters, you will never go astray if you attach yourselves to them both, Book of Allah^-azwj and my^-saww Family. Do not be in front of them^-asws, and do not oppose them^-asws, and do not (try to) teach them^-asws for they^-asws are more knowledgeable than you are’. So it is befitting that none should be the Caliph over the community except for the one who is more knowledgeable than them of the Book of Allah^-azwj and the Sunnah of its Prophet^-saww, and Allah^-azwj has Said: “[10:35] Is He then Who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?” and Said: “[2:247] and He has increased him abundantly in knowledge and physique,” and Said: “[46:4 or traces of knowledge, if you are truthful.” And the Messenger of Allah^-saww said: ‘No community has ever been ruled by men, despite that there is a more knowledgeable one amongst them, except that its affairs never ceased to deteriorate to the extent that they return to where they had left’. So what is Al-Wilayah apart from the Emirate (ruling) over the community?’

الجواب الخامس: حديث التسليم عن علي عليه السلام بإمرة المؤمنين

والدليل على كذبهم وباطلهم وفجورهم أنهم سلموا علي بإمرة المؤمنين بأمر رسول الله صلى الله عليه وآله، وهي الحجة عليهم وعليك خاصة وعلى هذا الذي معك – يعني الزبير – وعلى الأمة رأسا وعلى هذين – وأشار إلى سعد وابن عوف – وعلى خليفتكم هذا الظالم – يعني عثمان -.

The Fifth Answer – Hadith of the recognition of Ali^-asws being the Amir-ul-Momineen

And the evidence against their lies, and their falsehood, and their corruption is that they greeted me^-asws as Amir-ul-Momineen by the order of the Messenger of Allah^-saww, and this is a proof against them, and against you especially and the one who is with you’ – meaning Al-Zubayr – ‘and against these two leaders of the community’ – and indicated towards Sa’d and Ibn Awf – ‘and against this unjust Caliph of yours’ – meaning Usman’.

الجواب السادس: الشورى التي أمر بها عمر

وإنا معشر الشورى الستة أحياء كلنا، فلم جعلني عمر في الشورى إن كان قد صدق هو وأصحابه على رسول الله صلى الله عليه وآله؟ أجعلنا في الشورى في الخلافة أم في غيرها؟ فإن زعمتم أنه جعلها شورى في غير الإمارة فليس لعثمان إمارة علينا ولا بد من أن نتشاور في غيرها لأنه أمرنا أن نتشاور في غيرها؟ وإن كانت الشورى فيها فلم أدخلني فيكم؟ فهلا أخرجني وقد قال: (إن رسول الله صلى الله عليه وآله أخرج أهل بيته من الخلافة فأخبر أنه ليس لهم فيها نصيب)؟

The Sixth Answer – The consultation ordered by Umar

And the consultative group (which Umar nominated for the 3^rd Caliph) consisted of six in number and all of us are alive. Why did Umar include me^-asws in the consultation when he and his companions had testified against the Messenger of Allah^-saww (by fabricating a Hadith that Prophet-hood and Caliph will not be together)? Did he include me in the consultation regarding the Caliphate or for something else? And if you think that he made the consultation to be for something other than the Emirate, so it is not for Usman to be the Emir over us, and is it necessary for us to have a consultation for something else because he ordered us to have a consultation for something else? And if the consultation was regarding it (Caliphate), why did he include me^-asws among those (the nominees)? Did he not take me^-asws out by saying that the Messenger of Allah^-saww had taken out the People^-asws of the Household from the Caliphate and informed that there is no share for them^-asws in it (the fabricated Hadith)?’

الجواب السابع: ما قال عمر عند موته

ولم قال عمر – حين دعانا رجلا رجلا – لابنه عبد الله – وها هو ذا – أنشدك بالله، ما قال لك حين خرجنا؟ فقال عبد الله: أما إذ ناشدتني فإنه قال: (إن بايعوا أصلع بني هاشم حملهم على المحجة البيضاء، وأقامهم على كتاب ربهم وسنة نبيهم) ثم قال عليه السلام: يا بن عمر، فما قلت أنت عند ذلك؟ قال: قلت له: فما يمنعك – يا أبه – أن تستخلفه؟ قال: فما رد عليك؟ قال: رد علي شيئا أكتمه

The Seventh Answer – What Umar said during his death

And Umar never said it when he called each man separately what he said to his son Abdullah – and here he is – I^-asws adjure you to solemnly swear by Allah^-azwj, what did he say to you when we came out?’ Abdullah (son of Umar) said, ‘But since you have asked me to bear Allah^-azwj as a Witness, he said that, ‘If they pay allegiance to the shaved headed one of the Clan of Hashim he^-asws will lead them to clear arguments and establish them on the Book of their Lord^-azwj and the Sunnah of their Prophet^-saww’. Then he^-asws said: ‘O son of Umar, What did you say about that?’ He said, ‘I said to him, ‘So what prevents you – O father – from making him^-asws the Caliph?’ He^-asws said: ‘So what did he reply to you?’ He said, ‘He replied to me something that I am concealing’.

 

قال عليه السلام: فإن رسول الله صلى الله عليه وآله قد أخبرني بكل ما قال لك وقلت له. قال: ومتى أخبرك؟ قال عليه السلام: أخبرني في حياته ثم أخبرني به ليلة مات أبوك في منامي، ومن رآى رسول الله صلى الله عليه وآله في المنام فقد رآه في اليقظة. قال له ابن عمر: فما أخبرك؟ قال عليه السلام: أنشدك الله يا بن عمر، لئن حدثتك به لتصدقني. قال: أو أسكت قال: فإنه قد قال لك – حين قلت له: (فما يمنعك أن تستخلفه؟) – قال: الصحيفة التي كتبناها بيننا والعهد الذي تعاهدنا عليه في الكعبة في حجة الوداع فسكت ابن عمر فقال: أسألك بحق رسول الله صلى الله عليه وآله لما أمسكت عني قال سليم: فلقد رأيت ابن عمر في ذلك المجلس وقد خنقته العبرة وعيناه تسيلان دموعا.

Ali^-asws said: ‘The Messenger of Allah^-saww has informed me^-asws of everything what he said to you and you said to him’. He (Abdullah ibn Umar) asked, ‘And when did he^-saww inform you^-asws?’ Ali^-asws replied: ‘He^-saww informed me^-asws during his^-saww lifetime, then he^-saww informed me^-asws about it on the night your father died, in my^-asws dream, and the one who sees the Messenger of Allah^-saww in the dream, it is as if he has seen him whilst being awake’. Ibn Umar said to him^-asws, ‘So what did he inform you^-asws?’ He^-asws said: ‘I^-asws hold you to Allah^-azwj as a Witness, O son of Umar, if I^-asws narrate it to you about it, will you ratify me^-asws?’ Abdullah ibn Umar said, ‘Or I shall remain silent’. Ali^-asws said: ‘He (Umar) had said to you, when you said to him, ‘So what prevents you from making him^-asws the Caliph?’, he said, ‘The parchment (agreement) which we had written stands between us, and the vow that we vowed upon it in the Kaaba during the farewell Pilgrimage’. Ibn Umar was silent. He^-asws said: ‘I^-asws ask you, by the right of the Messenger of Allah^-saww, what keeps you silent from (testifying) me^-asws?’ Sulaym said, ‘I saw Ibn Umar in that gathering, and he was choking on his tears which were flowing’.

شورى عمر غير الشرعية

ثم أقبل علي عليه السلام على طلحة والزبير وابن عوف وسعد قال: والله إن كان أولئك الخمسة كذبوا على رسول الله صلى الله عليه وآله فما يحل لكم ولايتهم، وإن كانوا صدقوا ما حل لكم – أيها الخمسة – أن تدخلوني معكم في الشورى لأن إدخالكم إياي فيه خلاف على رسول الله صلى الله عليه وآله ورغبة عنه.

The consultation of Umar was illegal

The Ali^-asws turned towards Talha, and Al-Zubayr, and Ibn Awf, and Sa’ad. He^-asws said: ‘By Allah^-azwj, if those five lied against the Messenger of Allah^-saww then it is not permissible for you to hold their friendship, and if they spoke the truth then it is not permissible for you – O you five – to include me^-asws along with you in the consultation, for my^-asws inclusion in it is against the Messenger of Allah^-saww, and away from him^-saww’.

الخلافة والإمامة فقط للأئمة الاثني عشر عليهم السلام

ثم أقبل علي عليه السلام على الناس فقال: أخبروني عن منزلتي فيكم وما تعرفوني به، أصدوق أنا عندكم أم كذاب؟ فقالوا: بل صديق صدوق، لا والله ما علمناك كذبت في جاهلية ولا إسلام. قال عليه السلام: فوالله الذي أكرمنا أهل البيت بالنبوة فجعل منا محمدا وأكرمنا من بعده بأن جعلنا أئمة المؤمنين، لا يبلغ عنه صلى الله عليه وآله غيرنا ولا تصلح الإمامة والخلافة إلا فينا، ولم يجعل الله معنا أهل البيت لأحد من الناس فيها نصيبا ولا حقا.

The Caliphate and the Imamate is only for the twelve Imams^-asws

Then Ali^-asws addressed the people. He^-asws said: ‘Inform me^-asws of my^-asws status among you, and what you recognise me^-asws by, am I^-asws truthful among you or a liar?’ They said, ‘But, you^-asws sincere truthful one. No, by Allah^-azwj, we do not know you^-asws of having lied during the (days of) ignorance nor the (days of) Islam’.

He^-asws said: ‘By Allah^-azwj, Who has Honoured us^-asws, the People^-asws of the Household by the Prophet-hood, so He^-azwj Made Muhammad^-saww to be from us^-asws, and Honoured us^-asws from after him^-saww by Making us^-asws as Imams^-asws of the believers, none can preach from him^-saww apart from us^-asws, nor is the Imamate and the Caliphate correct except within us^-asws, and Allah^-azwj never Made a share in it with us^-asws for anyone from the people, nor any right for them’.

أما رسول الله، فخاتم النبيين ليس بعده رسول ولا نبي، ختم الأنبياء برسول الله صلى الله عليه وآله إلى يوم القيامة، وختم بالقرآن الكتب إلى يوم القيامة، وجعلنا من بعد محمد خلفاء في أرضه وشهداء على خلقه وفرض طاعتنا في كتابه وقرننا بنفسه ونبيه في الطاعة في غير آية من القرآن. والله جعل محمدا نبيا وجعلنا خلفاء من بعده في خلقه وشهداء على خلقه وفرض طاعتنا في كتابه المنزل، ثم أمر الله جل وعز نبيه أن يبلغ ذلك أمته، فبلغهم كما أمره الله عز وجل.

But, the Messenger of Allah^-saww was the last of the Prophets^-as, there is neither a Rasool^-saww nor a Nabi^-as after him^-saww. The Prophet-hood came to an end with the Messenger of Allah^-saww up to the Day of Judgement, and the Books came to an end with the Quran up to the Day of Judgement, and we^-asws were Made to be after Muhammad^-saww as Caliphs in His^-azwj earth and as witnesses over His^-azwj creatures, and obedience to us^-asws has been Made Obligatory in His^-azwj Book and Joined us^-asws along with Himself^-azwj and His^-azwj Prophet^-saww regarding the obedience as per the Verse from the Quran. And Allah^-azwj Made Muhammad^-saww to be a Prophet and Made us^-asws to be Caliphs after him^-saww among His^-azwj creatures, and Made obedience to us^-asws to be obligatory in His^-azwj Book that Came down, then Allah^-azwj Mighty and Majestic Ordered His^-azwj Prophet^-saww to preach that to his^-saww community. So he^-saww preached to them just as Allah^-azwj Mighty and Majestic had Ordered him^-saww to do so.

من هو الأحق بمجلس رسول الله صلى الله عليه وآله؟

فأيهما أحق بمجلس رسول الله صلى الله عليه وآله وبمكانه، وقد سمعتم رسول الله صلى الله عليه وآله حين بعثني ببراءة فقال: (إنه لا يصلح أن يبلغ عني إلا أنا أو رجل مني)؟ فأنشدكم الله، أسمعتم ذلك من رسول الله صلى الله عليه وآله؟ قالوا: اللهم نعم، نشهد أنا سمعنا ذلك من رسول الله صلى الله عليه وآله حين بعثك ببراءة.

Who is more deserving for the seat of the Messenger of Allah^-saww?

Which of the two is more deserving for the seat of the Messenger of Allah^-saww and of his^-saww place, and have you heard from the Messenger of Allah^-saww when he^-saww sent me^-asws with (Surah) Al-Bara’a, so he^-saww said: ‘It is not correct for it to be preached except for myself^-saww or a man^-asws from me^-saww? So, I^-asws hold you to Allah^-azwj, did you hear that from the Messenger of Allah^-saww? They said, ‘Our Allah^-azwj, yes, we testify that we heard that from the Messenger of Allah^-saww when he^-saww sent you^-asws with (Surah) Al-Bara’a’.

قال: فلم يصلح لصاحبكم أن يبلغ عنه صحيفة قدر أربع أصابع ولم يصلح أن يكون المبلغ لها غيري فأيهما أحق بمجلسه ومكانه؟ الذي سماه خاصة أنه من رسول الله أو من خص من بين هذه الأمة أنه ليس من رسول الله؟ ألم يقل النبي صلى الله عليه وآله: ليبلغ الشاهد الغائب؟ فقال طلحة: قد سمعنا ذلك من رسول الله صلى الله عليه وآله، ففسر لنا كيف لا يصلح لأحد.

He^-asws said: ‘So if it was not correct for your companion (Abu Bakr) that he should preach a Parchment the size of four fingers, and it is not correct that it should be preached by anyone apart from me^-asws. So, which of the two is more deserving with his^-saww seat and his^-saww place? The one who was specially named that he^-asws is from the Messenger of Allah^-saww or the one who may be considered special within the community but he is not from the Messenger of Allah^-azwj? Did not the Prophet^-saww say: ‘Those who have witnessed it should make it reach to those who are absent?’ Talha said, ‘We have heard that from the Messenger of Allah^-saww, so explain for us, how is it nor correct for anyone else?’

أن يبلغ عن رسول الله صلى الله عليه وآله وقد قال لنا ولسائر الناس: (ليبلغ الشاهد منكم الغائب)، وقال بعرفة حين حج حجة الوداع: (رحم الله امرء سمع مقالتي فوعاها ثم أبلغها عني، فرب حامل فقه ولا فقه له ورب حامل فقه إلى من هو أفقه منه، ثلاثة لا يغل عليهن قلب امرء مسلم: إخلاص العمل لله، والسمع والطاعة والمناصحة لولاة الأمر، ولزوم جماعتهم فإن دعوتهم محيطة من ورائهم)، وقام في غير موطن فقال: (ليبلغ الشاهد الغائب)؟

That he should preach from the Messenger of Allah^-saww and he^-saww has said to us and to the rest of the people: ‘Those who have witnessed it among you should make it reach to the absentees’, and said at Arafaat during the farewell Pilgrimage: ‘May Allah^-azwj have Mercy on the person who heard my^-saww speech, memorised it and preaches it from me^-saww.

It may be so that the bearer who memorised it has little understanding in it and similarly, a memorizer with better understanding would pass it on to the one who is of higher level than him (in understanding of this Divine Message). Three have no deceit in them – The heart of a Muslim, sincerity in a deed for the sake of Allah^-azwj, and listening and obedience to the advice of Wali Al-Amr^-asws, and it is, therefore, necessary that their^-asws call encompasses all people who are either there or away (from them^-asws), and Prophet^-saww stood up with regard to this and said: ‘The ones who witness it should make it reach to those who are absent?’

فقال علي بن أبي طالب عليه السلام: إن الذي قال رسول الله صلى الله عليه وآله يوم غدير خم ويوم عرفة في حجة الوداع ويوم قبض. فانظر في آخر خطبة خطبها حين قال: (إني قد تركت فيكم أمرين لن تضلوا ما إن تمسكتم بهما، كتاب الله وأهل بيتي. فإن اللطيف الخبير قد عهد إلي أنهما لن يفترقا حتى يردا علي الحوض كهاتين الأصبعين – وأشار بمسبحته والوسطى – فإن إحديهما قدام الأخرى فتمسكوا بهما لا تضلوا ولا تزلوا، ولا تقدموهم ولا تخلفوا عنهم ولا تعلموهم فإنهم أعلم منكم).

So, Ali^-asws Bin Abu Talib^-asws said that: ‘The Messenger of Allah^-saww said on the Day of Ghadeer Khumm, and on the Day of Arafaat during the Farewell Pilgrimage, and on the Day that he^-saww passed away, therefore look at the last sermon of his^-saww sermons where he^-saww said: ‘I^-saww have left among you two matter, you will not go astray if you were to attach yourselves to both of them – Book of Allah^-azwj and the People^-asws of my^-saww Household, for the Kind and the Aware has Promised me^-saww that these two will never separate until they return to me^-saww at the Fountain like these two fingers’ – and he^-saww indicated by his^-saww index and middle finger – ‘for one of them proceeds the other. Attach yourselves to both of them and neither will you go astray not will you lead (anyone) astray, and do not go ahead of them^-asws, nor oppose them^-asws, and do not teach them for they^-asws are more knowledgeable than you all’.

وإنما أمر العامة أن يبلغوا من لقوا من العامة بإيجاب طاعة الأئمة من آل محمد عليهم السلام وإيجاب حقهم، ولم يقل ذلك في شيئ من الأشياء غير ذلك. وإنما أمر العامة أن يبلغوا العامة بحجة من لا يبلغ عن رسول الله صلى الله عليه وآله جميع ما بعثه الله به غيرهم.

But, rather he^-saww ordered the general public that they should make this reach to anyone they meet from the general public of the obligation to obey the Imams^-asws from the Progeny^-asws of Muhammad^-saww, and the obligation of their^-asws rights, and he^-saww never said this about a matter from the matters, other than that. But, rather he^-saww ordered the general public that they should make it reach to others, by the argument that the one who did not make it reach to others from the Messenger of Allah^-saww, had not made reach all of what Allah^-azwj Sent him^-saww with.

ألا ترى يا طلحة، إن رسول الله صلى الله عليه وآله قال لي – وأنتم تسمعون -: يا أخي، إنه لا يقضي عني ديني ولا يبرئ ذمتي غيرك. أنت تبرئ ذمتي وتؤدي أمانتي وتقاتل على سنتي). فلما ولى أبو بكر هل قضى عن رسول الله صلى الله عليه وآله دينه وعداته؟ فأثبتهم جميعا فقضيت دينه وعداته. وأخبرهم أنه لا يقضي عنه دينه وعداته غيري. ولم يكن ما أعطاهم أبو بكر بقضاء لدينه وعداته، وإنما كان قضاي دينه وعداته هو الذي أبرء ذمته وقضى أمانته.

Don’t you see, O Talha, that the Messenger of Allah^-saww said to me^-asws, and you were listening: ‘O my^-saww brother^-asws, none shall fulfil my^-saww debts, nor take care of my^-saww responsibilities apart from you^-asws. You^-asws will absolve my^-saww responsibilities, and return the trusts held by me^-saww, and you^-asws will fight on my^-saww Sunnah’.  When Abu Bakr became the ruler, did he pay back the debts of the Messenger of Allah^-saww and return the trusts? But I^-asws dispensed (Prophet^-saww’s) will all of that. I^-asws fulfilled his^-saww debts and his^-saww trusts. And he^-saww had informed them that no one apart from me^-asws will be fulfilling his^-saww debts and his^-saww trusts. And whatever Abu Bakr did not give to them (anything on behalf of Prophet^-saww), he never paid back his^-saww debts and nor returned his^-saww trusts, but the one who paid back his^-saww debts and returned his^-saww trusts is the one who absolved him^-saww from the responsibilities, and returned the entrusted properties.

الأئمة عليهم السلام هم مبلغوا أوامر الله إلى الناس وإنما يبلغ عن رسول الله صلى الله عليه وآله جميع ما جاء عن الله عز وجل الأئمة الذين فرض الله طاعتهم في كتابه وأمر بولايتهم، الذين من أطاعهم أطاع الله ومن عصاهم عصى الله.

The (Infallible) Imams^-asws are the (Divine) preachers, the ones^-asws about whom Allah^-azwj Ordered to the people, and they preached from the Messenger of Allah^-saww all what he^-saww came with from Allah^-azwj Mighty and Majestic. The Imams^-asws are the ones^-asws the obedience to whom has been Made obligatory by Allah^-azwj in His^-azwj Book, and Ordered for their^-asws Wilayah so that the one who obeys them^-asws has obeyed Allah^-azwj, and the one who has disobeyed them^-asws has disobeyed Allah^-azwj’.

فقال طلحة: فرجت عني، ما كنت أدري ما عنى رسول الله صلى الله عليه وآله بذلك حتى فسرته لي. فجزاك الله يا أبا الحسن خيرا عن جميع الأمة.

Talha said, ‘You^-asws have expounded for me what I used to understand what the Messenger of Allah^-saww meant by that, to the extent that you^-asws have made it easier for me. So, may Allah^-azwj Reward you, O Abu Al-Hassan^-asws, better than all of community’.

* 4 * كلمة عن جمع القرآن جمع أمير المؤمنين عليه السلام

للقرآن يا أبا الحسن، شيئ أريد أن أسألك عنه: رأيتك خرجت بثوب مختوم عليه فقلت: (يا أيها الناس، إني لم أزل مشغولا برسول الله صلى الله عليه وآله، بغسله وتكفينه ودفنه. ثم شغلت بكتاب الله حتى جمعته، فهذا كتاب الله مجموعا لم يسقط منه حرف)، فلم أر ذلك الكتاب الذي كتبت وألفت.

4 – Speeches about the collection of the Quran collected by Amir-ul-Momineen^-asws

(Talha then said) O Abu Al-Hassan^-asws, I would like to ask you^-asws something about the Quran. I saw you^-asws coming out with a sealed cloth to them (Abu Bakr and his companions in the Masjid-e-Nabavi). You^-asws said: ‘O you people! I^-asws had been busy in looking after (at the Shahadat of) the Messenger of Allah^-saww with matters such as washing him^-saww, and shrouding him^-saww, and burying him^-saww. Then I^-asws occupied myself^-asws with the Book of Allah^-azwj until I^-asws collected (all of) it, so this is the Book of Allah^-azwj collected without a letter missing from it’. I (Talha) have never seen that Book which you^-asws wrote and composed (where it is?)’.

جمع عمر وعثمان للقرآن

ولقد رأيت عمر بعث إليك – حين استخلف – أن ابعث به إلي، فأبيت أن تفعل. فدعا عمر الناس، فإذا شهد اثنان على آية قرآن كتبها وما لم يشهد عليها غير رجل واحد رماها ولم يكتبه وقد قال عمر – وأنا أسمع -: (إنه قد قتل يوم اليمامة رجال كانوا يقرؤون قرآنا لا يقرأه غيرهم فذهب)، وقد جاءت شاة إلى صحيفة – وكتاب عمر يكتبون – فأكلتها وذهب ما فيها، والكاتب يومئذ عثمان فما تقولون؟

The Quran collected by Umar and Usman

And I (Talha) have seen Umar, when he became the Caliph, sent someone to you^-asws that you^-asws should send it (the Quran) to him. You^-asws refused to do it. Umar called the people, so when two people bore witness to a Verse of the Quran, he would write it down, and what no more than one person bore witness to, he threw it out and he did not get it written, and Umar said – and I was listening: ‘On the Day of Yamama (a battle), men who would recite of the Quran (who had memorised it) were killed, and what they did not recite has been lost’. And a goat came to the Parchment and ate it – which Umar had made them (people) to write down, and what was in it had been lost, and the Book today written by Usman, what do you^-asws say about it?

وسمعت عمر يقول وأصحابه الذين ألفوا ما كتبوا على عهد عثمان: (إن الأحزاب كانت تعدل سورة البقرة، والنور ستون ومائة آية، والحجرات تسعون آية) فما هذا؟ وما يمنعك – يرحمك الله – أن تخرج إليهم ما قد ألفت للناس؟ وقد شهدت عثمان حين أخذ ما ألف عمر فجمع له الكتاب وحمل الناس على قراءة واحدة ومزق مصحف أبي بن كعب وابن مسعود وأحرقهما بالنار. فما هذا؟

And I (Talha) heard Umar say, as well as his companions who composed it in the era of Usman that, ‘Al-Ahzaab (Chapter 33) was equal to Surah Al-Baqarah (Chapter 2)[19], and Al-Noor (Chapter 24) had one hundred and sixty Verses, and Al-Hujuraat (Chapter 49) had ninety Verses, so what is this? And what prevented you^-asws – may Allah^-azwj have Mercy on you^-asws – to bring out to the people what you^-asws had composed? And I witnessed Usman when he took what Umar had composed, so he composed the Book and made the people agree over one recitation and ripped the Parchments of Ubay Bin Ka’ab and Ibn Mas’ood and burnt both of these in the fire. So what is this?’

إملاء رسول الله صلى الله عليه وآله للقرآن على أمير المؤمنين عليه السلام

فقال أمير المؤمنين عليه السلام: يا طلحة، إن كل آية أنزلها الله في كتابه على محمد صلى الله عليه وآله عندي بإملاء رسول الله صلى الله عليه وآله وخطي بيدي، وتأويل كل آية أنزلها الله على محمد صلى الله عليه وآله وكل حلال أو حرام أو حد أو حكم أو أي شيئ تحتاج إليه الأمة إلى يوم القيامة عندي مكتوب بإملاء رسول الله وخط يدي حتى أرش الخدش.

The Messenger of Allah^-saww dictated the Quran of Amir-ul-Momineen^-asws

Amir-ul-Momineen^-asws said: ‘O Talha, All the Verses which Allah^-azwj Sent down in His^-azwj Book upon Muhammad^-saww is in my^-asws possession, by the dictation of the Messenger of Allah^-saww and in my^-asws writing by my^-asws hand, and the explanation of all that Allah^-azwj Sent down upon Muhammad^-saww, and all the Permissible or Prohibitions, or Limits, or Orders, or anything which the community will need up to the Day of Judgement is in my^-asws possession in a written form by the dictation of the Messenger of Allah^-saww, and in my^-asws writing, to the extent of the compensation for a scratch’.

قال طلحة: كل شيئ من صغير أو كبير أو خاص أو عام، كان أو يكون إلى يوم القيامة فهو مكتوب عندك؟ قال: نعم، وسوى ذلك أن رسول الله صلى الله عليه وآله أسر إلي في مرضه مفتاح ألف باب من العلم يفتح كل باب ألف باب. ولو أن الأمة منذ قبض الله نبيه اتبعوني وأطاعوني لأكلوا من فوقهم ومن تحت أرجلهم رغدا إلى يوم القيامة.

Talha said, ‘All things, small or great, or specific or general, has occurred and will be (happening) up to the Day of Judgement, so it is written, and is in your^-asws possession?’ He^-asws said: ‘Yes, and that the Messenger of Allah^-saww divulged a secret to me^-asws during his^-saww illness, which opened a thousand doors of the knowledge, each of the doors opened to a thousand (further) doors. And had the community, since Allah^-azwj Captured His^-azwj Prophet^-saww, had followed me^-asws, and had obeyed me^-asws, they would have eaten (sustenance) from above them and from under their feet, plentifully, up to the Day of Judgement’.[20]

ما كتب في الكتف بإملاء رسول الله صلى الله عليه وآله

يا طلحة، ألست قد شهدت رسول الله صلى الله عليه وآله حين دعا بالكتف ليكتب فيها ما لا تضل الأمة ولا تختلف، فقال صاحبك ما قال: (إن نبي الله يهجر) فغضب رسول الله صلى الله عليه وآله ثم تركها؟ قال: بلى، قد شهدت ذاك. قال: فإنكم لما خرجتم أخبرني بذلك رسول الله صلى الله عليه وآله وبالذي أراد أن يكتب فيها وأن يشهد عليها العامة. فأخبره جبرائيل: (أن الله عز وجل قد علم من الأمة الاختلاف والفرقة)، ثم دعا بصحيفة فأملى علي ما أراد أن يكتب في الكتف وأشهد على ذلك ثلاثة رهط: سلمان وأبا ذر والمقداد، وسمى من يكون من أئمة الهدى الذين أمر الله بطاعتهم إلى يوم القيامة.

What was written on the shoulder (bone) by the dictation of the Messenger of Allah^-saww

O Talha, are you not a witness to the Messenger of Allah^-saww when he^-saww called for a piece of ‘paper’ (cloth/parchment) so that he^-saww would write on it what will ensure that the community will neither go astray not will it have differences, so your companion (Umar) said what he said, ‘That the Prophet^-saww of Allah^-azwj is deranged’. So the Messenger of Allah^-saww became angry, then left it?’ He said, ‘Yes, I have witnessed that’. When you all left, the Messenger of Allah^-saww informed me^-asws of that which he^-saww had intended to write on that, and make the community a witness to it. Jibraeel^-as informed him^-saww that, ‘Allah^-azwj Mighty and Majestic has Knowledge of the differences of the community and the sects’. Then he^-saww called for a Parchment, and dictated to me^-asws what he^-saww wanted to write on the ‘paper’ (earlier) and got a group of three to bear witness to that – Slaman^-ra, and Abu Dharr^-ra, and Al-Miqdad^-ra, and named the ones^-asws who are to be the Imams^-asws of guidance, the obedience to whom^-asws Allah^-azwj has Ordered, up to the Day of Judgement’.

فسماني أولهم ثم ابني هذا – وأدنى بيده إلى الحسن – ثم الحسين ثم تسعة من ولد ابني هذا – يعني الحسين -. كذلك كان يا أبا ذر وأنت يا مقداد؟ فقاموا وقالوا: نشهد بذلك على رسول الله صلى الله عليه وآله. فقال طلحة: والله لقد سمعت من رسول الله صلى الله عليه وآله يقول لأبي ذر: (ما أظلت الخضراء ولا أقلت الغبراء على ذي لهجة أصدق من أبي ذر ولا أبر عند الله)، وأنا أشهد أنهما لم يشهدا إلا على حق، ولأنت أصدق وآثر عندي منهما.

So he^-saww named me^-asws first, then this son^-asws of mine^-asws – and lowered his^-asws hand on Al-Hassan^-asws – ‘then Al-Husayn^-asws, then nine from the sons^-asws of this son^-asws of mine^-asws’ – meaning Al-Husayn^-asws. It was like that, O Abu Dharr^-ra, and you, O Miqdad?’ They stood up and said, ‘We bear witness to that on the Messenger of Allah^-saww’. Talha said, ‘By Allah^-azwj, I have heard from the Messenger of Allah^-saww saying to Abu Dharr^-ra: ‘None has been shaded by the green (sky) nor carried by the dusty (ground) who has a truer tone than Abu Dharr^-ra, nor a kinder person with Allah^-azwj’, and I bear witness that he^-ra has not testified except on the truth, and you^-asws are more truthful and more preferable with me than these two^-ra’.

ثم أقبل عليه السلام على طلحة فقال: إتق الله يا طلحة وأنت يا زبير وأنت يا سعد وأنت يا بن عوف، اتقوا الله وآثروا رضاه واختاروا ما عنده ولا تخافوا في الله لومة لائم.

Then he^-asws turned to Talha. He^-asws said: ‘Fear Allah^-azwj, O Talha, and you O Zubeyr, and you O Sa’ad, and you O Ibn Awf, fear Allah^-azwj and opt for His^-azwj Pleasure and what He^-azwj has Chosen from Himself^-azwj and do not fear the accusation of the accuser’.

سند القرآن الموجود في زماننا

قال طلحة: ما أراك – يا أبا الحسن – أجبتني عما سألتك عنه من أمر القرآن ألا تظهره للناس؟ قال عليه السلام: يا طلحة، عمدا كففت عن جوابك. قال: فأخبرني عما كتب عمر وعثمان، أقرآن كله أم فيه ما ليس بقرآن؟ قال عليه السلام: بل هو قرآن كله، إن أخذتم بما فيه نجوتم من النار ودخلتم الجنة، فإن فيه حجتنا وبيان أمرنا وحقنا وفرض طاعتنا.

Support for the present Quran during our era

Talha said, ‘What is your^-asws opinion – O Abu Al-Hassan^-asws – answer me^-asws to what I have asked you about the matter of the Quran, will you^-asws be displaying it to the people?’ He^-asws said: ‘O Talha, I^-asws intentionally held back from answering you’. He said, ‘So inform me of what was written by Umar and Usman, is it all the Quran, or there is in it which is not the Quran?’ He^-asws said, ‘But rather, all of it is the Quran. If you were to take to it with what is in it, you will be rescued from the Fire and will enter the Paradise, for in it are our^-asws Proofs, and the explanation of our^-asws matters and our^-asws rights, and the obligation of obedience to us^-asws’.

فقال طلحة: حسبي، أما إذا كان قرآنا فحسبي. ثم قال طلحة: فأخبرني عما في يديك من القرآن وتأويله وعلم الحلال والحرام، إلى من تدفعه ومن صاحبه بعدك؟ قال عليه السلام: إلى الذي أمرني رسول الله صلى الله عليه وآله أن أدفعه إليه. قال: من هو؟ قال: وصيي وأولى الناس بالناس بعدي، ابني هذا الحسن، ثم يدفعه ابني الحسن عند موته إلى ابني هذا الحسين، ثم يصير إلى واحد بعد واحد من ولد الحسين، حتى يرد آخرهم على رسول الله صلى الله عليه وآله حوضه. وهم مع القرآن والقرآن معهم، لا يفارقونه ولا يفارقهم.

Talha said, ‘It is sufficient if it is the Quran, so it is sufficient for me’. Then Talha said, ‘So, inform me about the Quran which is in your^-asws hands, and its explanation, and the knowledge of the Permissible and the prohibited, to whom will you^-asws be handing it over to, and who is your^-asws companion after you^-asws?’

Ali^-asws said: ‘To the one^-asws the Messenger of Allah^-saww has ordered me^-asws to hand it over to him^-asws’. He said, ‘Who is he^-asws?’ He^-asws said: ‘My^-asws successor and the first of the people to the people after me^-asws, this son^-asws of mine^-asws Al-Hassan^-asws, then my^-asws son^-asws Al-Hassan^-asws will hand it over, during his passing away, to this son^-asws of mine^-asws Al-Husayn^-asws, then it will be passed to one after the other from the sons^-asws of Al-Husayn^-asws, until the last of them^-asws will return it to the Messenger of Allah^-saww at his^-saww Fountain. And they^-asws are with the Quran and the Quran is with them^-asws, it will not separate from them^-asws nor will they^-asws separate from it’.

اثنا عشر إمام ضلالة من قبائل قريش

أما إن معاوية وابنه سيليان بعد عثمان، ثم يليهما سبعة من ولد الحكم بن أبي العاص، واحدا بعد واحد تكملة اثني عشر إمام ضلالة، وهم الذين رآهم رسول الله صلى الله عليه وآله على منبره يردون أمته على أدبارهم القهقرى، عشرة منهم من بني أمية ورجلان أسسا ذلك لهم، وعليهما مثل أوزار هذه الأمة. فقالوا: يرحمك الله يا أبا الحسن وغفر لك وجزاك الله أفضل الجزاء عنا بنصحك وحسن قولك.

Twelve Imams of misguidance from the tribe of Qureiysh

As for that, Muawiya and his son will manage after Usman, and these two will be followed by seven from the sons of Al-Hakam Bin Abu Al-A’as, one after the other thereby completing the twelve Imams of misguidance, and they are the ones whom the Messenger of Allah^-saww had a ‘Vision’ (that they had ascended disrespectfully) upon his^-saww Pulpit, reverting the community to their past ways (of disbelief) backwards. Ten from among them from the Clan of Umayya, and the two men who laid that foundation for them, and to both of them will be the sins the like of this entire community. They said, ‘May Allah^-azwj have Mercy on you, O Abu Al-Hassan^-asws, and Forgive you, and may Allah^-azwj Reward you with the best of the Rewards, than ours, for your^-asws advice, and the good words of yours^-asws’.

HADITH 12

خطبة أمير المؤمنين (ع) في السنة الأخيرة من عمره المبارك

SERMON OF AMIR-UL-MOMINEEN^-asws IN THE LAST YEAR OF HIS^-asws BLESSED LIFE

أبان عن سليم قال: كنا جلوسا حول أمير المؤمنين عليه السلام وعنده جماعة من أصحابه، فقال له قائل: يا أمير المؤمنين، لو استنفرت الناس. فقام وخطب فقال: ألا إني قد استنفرتكم فلم تنفروا ونصحتكم فلم تقبلوا، ودعوتكم فلم تسمعوا.

Abaan reports that Sulaym said, ‘I was seated around Amir-ul-Momineen^-asws and in his^-asws presence was a group of his^-asws companions. Someone said to him^-asws, ‘O Amir-ul-Momineen^-asws, if only you^-asws had mobilised the people (for Jihad)’. So he^-asws stood up and gave a sermon.

He^-asws said: ‘Nay, I^-asws had mobilised you but you never got mobilised, and I^-asws advised you but you never accepted it, and I^-asws called you but you never listened.

فأنتم شهود كغياب وأحياء كأموات وصم ذوو أسماع، أتلو عليكم الحكمة وأعظكم بالموعظة الشافية الكافية وأحثكم على الجهاد لأهل الجور، فما آتي على آخر كلامي حتى أراكم متفرقين حلقا شتى، تتناشدون الأشعار وتضربون الأمثال وتسألون عن سعر التمر واللبن تبت أيديكم، لقد سئمتم الحرب والاستعداد لها، وأصبحت قلوبكم فارغة من ذكرها، شغلتموها بالأباطيل والأضاليل والأعاليل.

So, you are present as if you are absent, and living as if you are dead, and deaf despite having ears. I^-asws preach to you the wisdom and preach to you with a preaching which is a sufficient healing, and I^-asws urge you towards the Holy War against the people of oppression. I^-asws do not reach to the end of my^-asws speech and I^-asws see you are dispersing in groups. You are reciting the poetry and striking the examples, and asking about the price of the dates and the milk. May your hands be broken. You have got bored of the war and the preparation for it, and your hearts are empty and you have stopped mentioning it. You have busied yourselves with the invalidities and the vanities and the excuses.

ويحكم، أغزوهم قبل أن يغزوكم، فوالله ما غزي قوم قط في عقر دارهم إلا ذلوا. وأيم الله ما أظن أن تفعلوا حتى يفعلوا ثم وددت أني قد رأيتهم فلقيت الله على بصيرتي ويقيني واسترحت من مقاساتكم ومن ممارستكم. فما أنتم إلا كإبل جمة ضل راعيها، فكلما ضمت من جانب انتشرت من جانب. كأني بكم والله فيما أرى، لو قد حمس الوغى واستحر الموت قد انفرجتم عن علي بن أبي طالب انفراج الرأس وانفراج المرأة عن ولدها لا تمنع يد لامس.

Woe be unto you, fight against them before they fight against you, for by Allah^-azwj, no community was fought in its own houses except that they were humiliated. By Allah^-azwj, I^-asws don’t think that you will do it until they do it, then I^-asws wish, I^-asws had seen them. So I^-asws will meet Allah^-azwj on my^-asws insight and my^-asws conviction and be at rest from your sufferings and your practices. You are nothing but like camels whose shepherd has strayed, so if all of you are gathered on one side, you spread out from the other side. By Allah^-azwj, from what I^-asws can see, if war is encouraged and the death is intensified, you have broken away from Ali^-asws Bin Abu Talib^-asws like the breaking away of the head which parts the body, like the woman giving birth desires the child (inside) leaves her sooner and does not prevent the hand which touches it.

لما ذا لم يفعل أمير المؤمنين عليه السلام ما فعل عثمان من السكوت؟

قال الأشعث بن قيس الكندي: فهلا فعلت كما فعل ابن عفان؟ فقال علي عليه السلام: يا عرف النار، أو كما فعل ابن عفان رأيتموني فعلت؟ أنا عائذ بالله من شر ما تقول، يا بن قيس، والله إن الذي فعل ابن عفان لمخزاة لمن لا دين له ولا الحق في يده، فكيف أفعل ذلك وأنا على بينة من ربي وحجته في يدي والحق معي؟ والله إن امرء مكن عدوه من نفسه حتى يجز لحمه ويفري جلده ويهشم عظمه ويسفك دمه وهو يقدر على أن يمنعه لعظيم وزره وضعيف ما ضمت عليه جوانح صدره. فكن أنت ذلك يا بن قيس فأما أنا فدون – والله – أن أعطي بيدي ضرب بالمشرفي تطير له فراش الهام وتطيح منه الكف والمعصم ويفعل الله بعد ما يشاء.

Why did Amir-ul-Momineen^-asws not do what Usman did – keeping silent

Al-Ash’as Bin Qays Al-Kindi said, ‘Why did you^-asws not do what Ibn Affan did?’ Ali^-asws said: ‘O one who is known to the Fire, do you see me doing what Ibn Affan did? I^-asws seek Refuge in Allah^-azwj from the evil of what you are saying, O Ibn Qays. By Allah^-azwj, that which Ibn Affan did, does not even befit the one who has no religion to him, nor truth in his hands.

So, how can I^-asws do that and I^-asws am on the clear evidence from my^-asws Lord^-azwj, and Proofs in my^-asws hand, and the truth is with me^-asws? By Allah^-azwj, the man who strengthens his enemy over himself until he cuts his flesh, and rips his skin, and breaks his bones, and spills his blood whilst he had the ability to prevent it, has a great sin upon him, and weak are the wings of his chest. So you are like that, O Ibn Qays. As for myself^-asws, by Allah^-azwj, if I^-asws come with my^-asws hands and strike them by my^-asws honourable (sword), the important seats will be overthrown and from it hands and wrists will be cut off, and Allah^-azwj will Do what He^-azwj so Desires to.

ويلك يا بن قيس، المؤمن يموت بكل موتة غير أنه لا يقتل نفسه، فمن قدر على حقن دمه ثم خلا بينه وبين قاتله فهو قاتل نفسه.

Woe be unto you, O Ibn Qays, a believer dies of every (kind of) death apart from that he does not kill himself (suicide). Therefore, the one who has the ability of saving his own blood, then leaves opportunity between himself and his killer, so he has killed himself.

ويلك يا بن قيس، إن هذه الأمة تفترق على ثلاث وسبعين فرقة، فرقة واحدة منها في الجنة واثنتان وسبعون في النار. وشرها وأبغضها إلى الله وأبعدها منه السامرة الذين يقولون: (لا قتال)، وكذبوا. قد أمر الله عز وجل بقتال هؤلاء الباغين في كتابه وسنة نبيه وكذلك المارقة.

Woe be unto you, O ibn Qays. This community will divide into seventy-three (73)sects. One sect from it will be in the Paradise, and seventy-two (72) will be in the Fire. And the worst ones of it, and the most abhorrent ones of it to Allah^-azwj, and the most distant ones from it are the ones who are saying, ‘Do not fight them’, and they are liars. Allah^-azwj Mighty and Majestic has Ordered for the killing of these rebels, in His^-azwj Book, and the Sunnah of His^-azwj Prophet^-saww, and similar is the case for the renegades.

لما ذا لم يقم أمير المؤمنين عليه السلام بالسيف في قضايا السقيفة

فقال الأشعث بن قيس – وغضب من قوله -: فما يمنعك يا بن أبي طالب حين بويع أخو تيم بن مرة وأخو بني عدي بن كعب وأخو بني أمية بعدهما، أن تقاتل وتضرب بسيفك؟ وأنت لم تخطبنا خطبة – منذ كنت قدمت العراق – إلا وقد قلت فيها قبل أن تنزل عن منبرك: (والله إني لأولى الناس بالناس وما زلت مظلوما منذ قبض الله محمدا صلى الله عليه وآله). فما منعك أن تضرب بسيفك دون مظلمتك؟

Why Amir-ul-Momineen^-asws did not make a stand with the sword during the issues of Al-Saqifa

Ash’as Bin Qays said that he was angered from his^-asws words – : ‘So, what prevented you^-asws, O Ibn Abu Talib^-asws, when allegiances were given to the brother of Taym Bin Marat (Abu Bakr), and the brother of the Clan of Udayy Bin Ka’ab (Umar), and the brother of the Clan of Umayya (Usman) after these two, to fight and strike by the sword? And you^-asws have never preached us with a sermon – since you^-asws came to Al-Iraq – except that you^-asws have said in it, before you^-asws came down from your^-asws Pulpit: ‘By Allah^-azwj, I^-asws am the highest of the people than the people themselves, and I^-asws have not ceased to be an oppressed one since Allah^-azwj Captured Muhammad^-saww’. So what prevented you^-asws to strike by your^-asws sword to do away with being oppressed?’

فقال له علي عليه السلام: يا بن قيس، قلت فاسمع الجواب: لم يمنعني من ذلك الجبن ولا كراهية للقاء ربي، وأن لا أكون أعلم أن ما عند الله خير لي من الدنيا والبقاء فيها، ولكن منعني من ذلك أمر رسول الله صلى الله عليه وآله وعهده إلي. أخبرني رسول الله صلى الله عليه وآله بما الأمة صانعة بي بعده، فلم أك بما صنعوا – حين عاينته – بأعلم مني ولا أشد يقينا مني به قبل ذلك، بل أنا بقول رسول الله صلى الله عليه وآله أشد يقينا مني بما عاينت وشهدت. فقلت: يا رسول الله، فما تعهد إلي إذا كان ذلك؟ قال: إن وجدت أعوانا فانبذ إليهم وجاهدهم، وإن لم تجد أعوانا فاكفف يدك واحقن دمك حتى تجد على إقامة الدين وكتاب الله وسنتي أعوانا.

Ali^-asws said to him: ‘O Ibn Qays, you have said, so now listen to the answer. Neither was it the cowardice that prevented me^-asws nor was it abhorrence of meeting my^-asws Lord^-azwj, and it was not the knowledge that what is with Allah^-azwj is better for me^-asws than the words and what remains within it, but what prevented me^-asws from that was the order of the Messenger of Allah^-saww and his^-saww oath to me^-asws.

The Messenger of Allah^-saww informed me^-asws of what the community will be plotting against me^-asws after him^-saww. There was none more knowledgeable than myself^-asws of what they were going to do – when I^-asws saw it with my^-asws own eyes – and more intensely convinced than myself^-asws about it even before that, but I^-asws had more conviction on the words of the Messenger of Allah^-saww than what I^-asws saw with my^-asws own eyes and witnessed. I^-asws said: ‘O Messenger of Allah^-saww, so what is your^-saww oath to me^-asws, if that were to happen?’ He^-saww said: ‘If you^-asws find helpers, then reject them and struggle against them, and if you^-asws do not find helpers, hold back your^-asws hand and save your^-asws blood, and until such time as you^-asws find helpers for the Establishment of the Religion, and the Book of Allah^-azwj, and my^-saww Sunnah’.

وأخبرني صلى الله عليه وآله أن الأمة ستخذلني وتبايع غيري وتتبع غيري. وأخبرني صلى الله عليه وآله أني منه بمنزلة هارون من موسى، وأن الأمة سيصيرون من بعده بمنزلة هارون ومن تبعه والعجل ومن تبعه، إذ قال له موسى: (يا هارون، ما منعك إذ رأيتهم ضلوا ألا تتبعن أفعصيت أمري قال يا بن أم إن القوم استضعفوني وكادوا يقتلونني)، وقال: (يا بن أم لا تأخذ بلحيتي ولا برأسي، إني خشيت أن تقول فرقت بين بني إسرائيل ولم ترقب قولي).

And he^-saww informed me^-asws that the community will be abandoning me^-asws and will pay allegiance to someone else and follow him. And he^-saww informed me^-asws that I^-asws am to him^-saww at the status which Haroun^-as had with Musa^-as, and that the community will end up becoming, after him^-saww, in a similar position that Haroun^-as faced and the ones that followed him^-as, and the calf and the ones that followed it, when Musa^-as said to him^-as: ‘O Haroun^-as, what prevented you^-as, when you^-as saw them going astray and disobeying my^-as orders?’ He^-as said “[7:150] Son of my mother! Lo! the folk did judge me as weak and almost killed me.”, and said: ‘Do not hold me^-as by my^-as beard and my^-as head, I^-asws was afraid to tell the dispersed ones of the Children of Israel, and they did not wait for my^-as words’.

وإنما يعني: إن موسى أمر هارون – حين استخلفه عليهم – إن ضلوا فوجد أعوانا أن يجاهدهم، وإن لم يجد أعوانا أن يكف يده ويحقن دمه ولا يفرق بينهم. وإني خشيت أن يقول لي ذلك أخي رسول الله صلى الله عليه وآله: (لم فرقت بين الأمة ولم ترقب قولي وقد عهدت إليك إن لم تجد أعوانا أن تكف يدك وتحقن دمك ودم أهل بيتك وشيعتك)؟

And it means that Musa^-as ordered Haroun^-as – when he^-as made him^-as to be the Caliph – that when they go astray, so if he^-as were to find helpers then he^-as should strive against them, and if he^-as does not find any helpers then he^-as should hold back his^-as hand and save his^-as blood and not cause friction between them. And I^-asws am afraid that my^-asws brother^-saww the Messenger of Allah^-saww would say to me^-asws that: ‘Why did you^-asws create friction between the community and did not heed my^-saww words and what I^-saww had covenanted to you^-asws that if you^-asws do not find helpers then you^-asws should hold back your^-asws hand and save your^-asws blood, and the blood of the People^-asws of your^-asws Household, and your^-asws Shiites?’

إقدام أمير المؤمنين عليه السلام لمحاربة أبي بكر وعمر

فلما قبض رسول الله صلى الله عليه وآله مال الناس إلى أبي بكر فبايعوه وأنا مشغول برسول الله صلى الله عليه وآله بغسله ودفنه. ثم شغلت بالقرآن، فآليت على نفسي أن لا أرتدي إلا للصلاة حتى أجمعه في كتاب، ففعلت.

Steps taken by Amir-ul-Momineen^-asws to fight against Abu Bakr and Umar

When the Messenger of Allah^-saww passed away, the people turned to Abu Bakr. So they paid allegiance to him, and I^-asws was preoccupied with the washing and the burial of the Messenger of Allah^-saww. Then I^-asws occupied myself^-asws with the Quran. I^-asws took it upon myself^-asws that I^-asws shall not wear (a cloak) except for the Prayer until I^-asws collect it in a Book. So I^-asws did that.

ثم حملت فاطمة وأخذت بيد ابني الحسن والحسين، فلم أدع أحدا من أهل بدر وأهل السابقة من المهاجرين والأنصار إلا ناشدتهم الله في حقي ودعوتهم إلى نصرتي. فلم يستجب لي من جميع الناس إلا أربعة رهط: سلمان وأبو ذر والمقداد والزبير، ولم يكن معي أحد من أهل بيتي أصول به ولا أقوى به، أما حمزة فقتل يوم أحد، وأما جعفر فقتل يوم مؤتة، وبقيت بين جلفين جافيين ذليلين حقيرين عاجزين: العباس وعقيل، وكانا قريبي العهد بكفر. فأكرهوني وقهروني، فقلت كما قال هارون لأخيه: (يا بن أم، إن القوم استضعفوني وكادوا يقتلونني). فلي بهارون أسوة حسنة ولي بعهد رسول الله صلى الله عليه وآله حجة قوية.

Then I^-asws got Fatima^-asws to ride (on a mule), and took my^-asws sons^-asws Al-Hassan^-asws and Al-Husayn^-asws by the hand, and there was none from the people of Badr, and the former ones from the ‘المهاجرين والأنصار’ (Emigrants and the Helpers) except that I^-asws got them to bear witness to Allah^-azwj for my^-asws rights and called upon them to help me^-asws. None answered me^-asws from the whole of the people except for a group of four – Salman^-ra, and Abu Dharr^-ra, and Al-Miqdad^-asws, and Al-Zubayr^-asws, and there was no one with me^-asws from the people of my^-asws Household that I^-asws could attack by or derive strength from. As for Hamza^-ra, he^-ra was killed on the Day of Badr, and as for Ja’far^-ra, he^-ra was killed on the Day of Mu’ta, and I^-asws remained in between two weak ones, fearful ones, disgraced ones, lowly ones, helpless ones – Al-Abbas and Aqeel, apart from them all around me had committed to disbelief. So they (Abu Bakr and Umar and the people) forced me^-asws and overpowered me^-asws. So I^-asws said as Haroun^-as had said to his^-as brother^-as (Musa^-as) “[7:150] Son of my mother! Lo! the folk did judge me as weak and almost killed me.” So to me^-asws, with Haroun^-as was the best example (to give), and for me^-asws with the oath to me^-asws of the Messenger of Allah^-saww was a strong argument (to present).

فقال الأشعث: كذلك صنع عثمان، استغاث بالناس ودعاهم إلى نصرته فلم يجد أعوانا فكف يده حتى قتل مظلوما. قال عليه السلام: ويلك يا بن قيس، إن القوم – حين قهروني واستضعفوني وكادوا يقتلونني – لو قالوا لي: (نقتلك البتة) لامتنعت من قتلهم إياي ولو لم أجد غير نفسي وحدي، ولكن قالوا: (إن بايعت كففنا عنك وأكرمناك وقربناك وفضلناك وإن لم تفعل قتلناك). فلما لم أجد أحدا بايعتهم، وبيعتي إياهم لا يحق لهم باطلا ولا يوجب لهم حقا. فلو كان عثمان – حين قال له الناس: (اخلعها ونكف عنك) – خلعها لم يقتلوه، ولكنه قال: (لا أخلعها). قالوا: (فإنا قاتلوك)، فكف يده عنهم حتى قتلوه. ولعمري لخلعه إياها كان خيرا له، لأنه أخذها بغير حق ولم يكن له فيها نصيب وادعى ما ليس له وتناول حق غيره.

Al-Ash’as said, ‘That is what Usman did. He sought help of the people and called them to his help. So when he could not find helpers, he held back his hand until he was killed as an oppressed person. Ali^-asws said; ‘Woe be unto you O Ibn Qays, the people – when they overpowered me^-asws and considered me^-asws to be weak, and almost killed me^-asws – had they said to me^-asws, ‘We will kill you^-asws regardless’, I^-asws would have stopped them from killing me^-asws even though I^-asws would not have found anyone (for help) apart from myself^-asws, but they said to me, ‘If you^-asws give allegiance, we will hold back our hands from you^-asws, and will honour you^-asws, and consider you^-asws as a near one, and will give you^-asws preference, and if you^-asws do not do it, we will kill you^-asws’. So when I^-asws did not find anyone (for help) I^-asws was forced for allegiance, and my^-asws allegiance to him (that way when he forcefully touched my^-asws hand) does not make his falsehood to be true nor does it obligate any of his rights (upon me^-asws). When the people said to Usman, ‘Leave it (Caliphate) and we will hold back from you’, had he left it he would not have been killed, but he said, ‘I will not leave it’.

They said, ‘Therefore we will kill you’. So he held back his hand from them until they killed him. And by my^-asws life, had he left it, it would have been better for him, because he had grabbed it wrongfully, and there was no share in it for him, and he sought that which was not for him, and had swallowed up somebody else’s right.

عثمان أعان على قتل نفسه

ويلك يا بن قيس، إن عثمان لا يعدو أن يكون أحد رجلين: إما أن يكون دعا الناس إلى نصرته فلم ينصروه، وإما أن يكون القوم دعوه إلى أن ينصروه فنهاهم عن نصرته، فلم يكن يحل له أن ينهى المسلمين عن أن ينصروا إماما هاديا مهتديا لم يحدث حدثا ولم يؤو محدثا. وبئس ما صنع حين نهاهم وبئس ما صنعوا حين أطاعوه وإما أن يكون جوره وسوء سريرته قضى أنهم لم يروه أهلا لنصرته لجوره وحكمه بخلاف الكتاب والسنة.

Usman helped in his own killing

Woe be unto you, O Ibn Qays, Usman’s position cannot be void of two situations; either he called upon the people for his help but they did not help him, or the people called upon him to offer their help but he prevented them from helping him. So it was not permissible for him to prevent the Muslims to help a guiding Imam^-asws, who is guided one, and who did neither innovate nor did he ever help an innovator. And it was evil what he did when he prevented them, and evil was what they did (to kill him) after having obeyed him, but it was his oppression and his bad personality that made them judge that he was not deserving of help due to his cruelty and rulings against the Book and the Sunnah.

وقد كان مع عثمان – من أهل بيته ومواليه وأصحابه – أكثر من أربعة آلاف رجل، ولو شاء أن يمتنع بهم لفعل. فلم نهاهم عن نصرته؟ ولو كنت وجدت يوم بويع أخو تيم تتمة أربعين رجلا مطيعين لي لجاهدتهم، وأما يوم بويع عمر وعثمان فلا، لأني قد كنت بايعت ومثلي لا ينكث بيعته.

And there were with Usman – from his family and friends and companions – more than four thousand men. And had he so desired, he could have refrained by them to do it (killing him). So why did he prevent them from helping him? And had I found, on the day that the allegiance was paid to the brother of Taym (Abu Bakr), forty men obedient to me^-asws, I^-asws would have fought them, and on the day of the allegiance to Umar and Usman. Nay, because I^-asws was (forced to) pay allegiance, and a person like me^-asws does not break his allegiance.

مواقف أمير المؤمنين عليه السلام في الحروب

ويلك يا بن قيس، كيف رأيتني صنعت حين قتل عثمان إذ وجدت أعوانا؟ هل رأيت مني فشلا أو تأخرا أو جبنا أو تقصيرا في وقعتي يوم البصرة وهم حول جملهم. الملعون من معه، الملعون من قتل حوله، الملعون من رجع بعده لا تائبا ولا مستغفرا، فإنهم قتلوا أنصاري ونكثوا بيعتي ومثلوا بعاملي وبغوا علي. وسرت إليهم في اثني عشر ألفا وهم نيف على عشرين ومائة ألف، فنصرني الله عليهم وقتلهم بأيدينا وشفى صدور قوم مؤمنين.

Attitude of Amir-ul-Momineen^-asws in the battles

Woe be unto you, O Ibn Qays, how did you see me^-asws react when they killed Usman, if I^-asws had found helpers? Did you see from me^-asws any failure, or hesitation, or cowardice, or negligence at what took place on the Day of Al-Basra and they were around their camel? He is the accursed, the one who was with them; the accursed, the one who was killed around it; the accursed, the one who returned after it and did not repent nor sought Forgiveness, for they killed my^-asws helpers, and broke their allegiance to me^-asws, and mutilated my^-asws workers, and rebelled against me^-asws. And I^-asws went against them and I^-asws had with me^-asws twelve thousand (men) and they were just over twenty thousand of them. So, Allah^-azwj Helped me^-asws against them, and got them killed by our hands and healed the chests of the believing people.

وكيف رأيت – يا بن قيس – وقعتنا بصفين وما قتل الله منهم بأيدينا خمسين ألفا في صعيد واحد إلى النار. وكيف رأيتنا يوم النهروان، إذ لقيت المارقين وهم مستمسكون يومئذ بدين الذين ضل سعيهم في الحياة الدنيا وهم يحسبون أنهم يحسنون صنعا؟ فقتلهم الله بأيدينا في صعيد واحد إلى النار لم يبق منهم عشرة ولم يقتلوا من المؤمنين عشرة.

O Ibn Qays, how did you see me^-asws at the occurrence of Siffeen[21], and what Allah^-azwj Killed from them by our hands, fifty thousand in one place who proceeded to the Fire. And how did you see me^-asws on the day of Nahrwaan[22], when I^-asws met the renegades and they were attaching themselves, on that day, to a religion which strayed them in the life of this world and they were reckoning that they were acting in a good way? So, Allah^-azwj Killed them by our hands in one place and they proceeded to the Fire. Not even ten of them remained, and they did not even kill ten of the believers.

ويلك يا بن قيس، هل رأيت لي لواء رد أو راية ردت؟ إياي تعير يا بن قيس؟ وأنا صاحب رسول الله صلى الله عليه وآله في جميع مواطنه ومشاهده والمتقدم إلى الشدائد بين يديه، لا أفر ولا أزول ولا أعيى ولا أنحاز ولا أمنح العدو دبري، لأنه لا ينبغي للنبي ولا للوصي إذا لبس لامته وقصد لعدوه أن يرجع أو ينثني حتى يقتل أو يفتح الله له.

Woe be unto you, O Ibn Qays, did you see me^-asws turn back or return the flag? Are you taunting me^-asws, O Ibn Qays? And I^-asws was the companion of the Messenger of Allah^-saww in all the places and witnessed it, and I^-asws advanced in the face of extremities facing him^-saww. Neither did I^-asws flee, nor eased off, nor got exhausted, nor aligned myself^-asws with the enemies, nor turned my^-asws back on them, because it does not befit for the Prophet^-saww nor for the successor^-asws, when they^-asws dress up for battle against the enemies that he^-asws should turn back or fold (surrender), until he^-asws is either killed or Allah^-azwj Grants victory to him^-asws’.

لو وجدت أربعين رجلا مثل الأربعة يا بن قيس، هل سمعت لي بفرار قط أو نبوة؟ يا بن قيس، أما والذي فلق الحبة وبرأ النسمة، إني لو وجدت يوم بويع أخو تيم – الذي عيرتني بدخولي في بيعته – أربعين رجلا كلهم على مثل بصيرة الأربعة الذين قد وجدت لما كففت يدي ولناهضت القوم، ولكن لم أجد خامسا فأمسكت.

If only I^-asws could have found forty men like the four, O Ibn Qays. Have you ever heard for me^-asws to have fled at all or even hesitate? O Ibn Qays, but by the One^-azwj Who Split the grain and Created the species, if I^-asws could have found, on the day the allegiance was paid to the brother of Taym (Abu Bakr) – that which you are taunting me^-asws with by including me^-asws in the allegiance to him – forty people, all of whom having the ‘بصيرة’ (knowledge and understanding) of the four which I^-asws did find, I^-asws would not have held back my^-asws hand and would have fought against the people, but I^-asws could not find even a fifth one, so I^-asws kept quiet’.

قال الأشعث: فمن الأربعة، يا أمير المؤمنين؟ قال عليه السلام: سلمان وأبو ذر والمقداد والزبير بن صفية قبل نكثه بيعتي، فإنه بايعني مرتين: أما بيعته الأولى التي وفى بها فإنه لما بويع أبو بكر أتاني أربعون رجلا من المهاجرين والأنصار فبايعوني وفيهم الزبير، فأمرتهم أن يصبحوا عند بابي محلقين رؤوسهم عليهم السلاح، فما وفى لي ولا صدقني منهم أحد غير أربعة: سلمان وأبو ذر والمقداد والزبير.

Al-Ash’as said, ‘So who are the four, O Amir-ul-Momineen^-asws?’ He^-asws said: ‘Salman^-ra, and Abu Dharr^-ra, and Al-Miqdad^-ra, and Al-Zubeyr Bin Safiya before he broke his allegiance to me^-asws, for he had paid allegiance to me^-asws twice. As for the first allegiance, he was faithful to it. So when allegiance was paid to Abu Bakr, forty men from the ‘المهاجرين والأنصار’ (Emigrants and the Helpers) came up to me^-asws. They paid allegiance to me^-asws and Al-Zubayr was among them. So I^-asws ordered them to be at my^-asws door in the morning, with their weapons and having shaved off their heads. No one was faithful to me^-asws, nor ratified me^-asws from among them anyone except for four – Salman^-ra, and Abu Dharr^-ra, and Al-Miqdad^-ra, and Al-Zubyar^-ra.

وأما بيعته الأخرى إياي، فإنه أتاني هو وصاحبه طلحة بعد ما قتل عثمان فبايعاني طائعين غير مكرهين، ثم رجعا عن دينهما مرتدين ناكثين مكابرين معاندين خاسرين، فقتلهما الله إلى النار. وأما الثلاثة – سلمان وأبو ذر والمقداد – فثبتوا على دين محمد صلى الله عليه وآله وعلى ملة إبراهيم حتى لحقوا بالله يرحمهم الله.

As for his second allegiance to me^-asws, so he came up to me^-asws along with his companion Talha after the killing of Usman. So he paid allegiance to me^-asws obediently, not grudgingly. Then they turned back from their religion as two apostates, breakers (of allegiance), and stubborn, obstinate, losers. So Allah^-azwj Killed them both and they proceeded to the Fire. And as for the three – Salman^-ra, and Abu Dharr^-ra and Al-Miqdad^-ra – they were steadfast on the Religion of Muhammad^-saww, and on the Creed of Ibrahim^-as until they met Allah^-azwj. May Allah^-azwj have Mercy on them^-ra’.

يا بن قيس، والذي فلق الحبة وبرء النسمة، لو أن أولئك الأربعين الذين بايعوا وفوا لي وأصبحوا على بابي محلقين رؤوسهم قبل أن تجب لعتيق في عنقي بيعته لناهضته وحاكمته إلى الله عز وجل. ولو وجدت قبل بيعة عثمان أعوانا لناهضتهم وحاكمتهم إلى الله، فإن ابن عوف جعلها لعثمان واشترط عليه فيما بينه وبينه أن يردها عليه عند موته، وأما بعد بيعتي إياهم فليس إلى مجاهدتهم سبيل.

O Ibna Qays, by the One^-azwj Who split the grain and Created the species, had those forty of them who had paid allegiance to me^-asws been faithful to me^-asws, and came up to my^-asws door with shaved heads, before the allegiance to Ateeq (Abu Bakr) was forced upon my^-asws neck, I^-asws would have confronted them, and left their judgement to Allah^-azwj Mighty and Majestic. And had I^-asws found helpers, before the allegiance to Usman, I^-asws would have confronted them and left their judgement to Allah^-azwj. So, Ibn Awf made it (Caliphate) to go to Usman, and made a deal with him for it to remain between the two of them, and that he shall return it back to him at the time of his death, and after my^-asws (forced) allegiance to them, there was no way of fighting against them’.

الشيعة، النواصب، المستضعفون

فقال الأشعث: والله لئن كان الأمر كما تقول لقد هلكت أمة محمد صلى الله عليه وآله غيرك وغير شيعتك. فق