<p class='libAr' dir='rtl'>قال مصنف هذا الكتاب - قدس الله روحه - أجمعنا وخصومنا على نقل قول النبي صلى الله عليه وعلى آله لعلي عليه السلام " أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي " فهذا القول يدل على أن منزلة علي منه في جميع أحواله بمنزلة هارون من موسى في جميع أحواله إلا ما خصه به الاستثناء الذي في نفس الخبر. فمن منازل هارون من موسى أنه كان أخاه ولادة، والعقل يخص هذه ويمنع أن يكون النبي صلى الله عليه وعلى آله عناها بقوله لان عليا لم يكن أخا له ولادة. ومن منازل هارون من موسى أنه كان نبيا معه، واستثناء النبي يمنع من أن يكون علي عليه السلام نبيا. ومن منازل هارون من موسى بعد ذلك أشياء ظاهرة و أشياء باطنة، فمن الظاهرة أنه كان أفضل أهل زمانه وأحبهم إليه وأخصهم به و أوثقهم في نفسه، وأنه كان يخلفه على قومه إذا غاب موسى عليه السلام عنهم، و أنه كان بابه في العلم، وأنه لو مات موسى، وهارون حي كان هو خليفته بعد وفاته. والخبر يوجب أن هذه الخصال كلها لعلي من النبي صلى الله عليه وعلى آله. وما كان من منازل هارون من موسى باطنا وجب أن الذي لم يخصه العقل منها كما خص إخوة الولادة فهو لعلي عليه السلام من النبي صلى الله عليه وعلى آله وإن لم نحط به علما لان الخبر يوجب ذلك وليس لقائل أن يقول: إن يكون النبي صلى الله عليه وعلى آلهعنى بعض هذه المنازل دون بعض فيلزمه أن يقال: عنى البعض الاخر دون ما ذكرته فيبطل جميعا حينئذ أن يكون عنى معنى بتة ويكون الكلام هذرا والنبي لا يهذر في قوله لأنه إنما كلمنا ليفهمنا و يعلمنا عليه السلام فلو جاز أن يكون عنى بعض منازل هارون من موسى دون بعض ولم يكن في الخبر تخصيص ذلك لم يكن أفهمنا بقوله قليلا ولا كثيرا، ولما لم يكن ذلك وجب أنه قد عنى كل منزلة كانت لهارون من موسى مما لم يخصه العقل ولا الاستثناء في نفس الخبر وإذا وجب ذلك فقد ثبتت الدلالة على أن عليا عليه السلام أفضل أصحاب رسول الله و أعلمهم وأحبهم إلى رسول الله صلى الله عليه وعلى آله وأوثقهم في نفسه، وأنه يجب له أن يخلفه على قومه إذا غاب عنهم غيبة سفر أو غيبة موت، لان ذلك كله كان في شرط هارون ومنزلته من موسى. فإن قال قائل: إن هارون مات قبل موسى ولم يكن إماما بعده فكيف قيس أمر علي عليه السلام على أمر هارون بقول النبي صلى الله عليه وعلى آله ": هو مني بمنزلة هارون من موسى "؟ وعلي عليه السلام قد بقي بعد النبي صلى الله عليه وعلى آله. قيل له: نحن إنما قسنا أمر علي على أمر هارون بقول النبي صلى الله عليه وعلى آله: " هو مني بمنزلة هارون من موسى " فلما كانت هذه المنزلة لعلي عليه السلام وبقي علي فوجب أن يخلف النبي في قومه بعد وفاته. ومثال ذلك ما أنا ذاكره إن شاء الله: لو أن الخليفة قال لوزيره: " لزيد عليك في كل يوم يلقاك فيه دينار، ولعمرو عليك مثل ما شرطته لزيد " فقد وجب لعمرو مثل ما لزيد، فإذا جاء زيد إلى الوزير ثلاثة أيام فأخذ ثلاثة دنانير، ثم انقطع ولم يأته وأتى عمرو الوزير ثلاثة أيام فقبض ثلاثة دنانير فلعمرو أن يأتي يوما رابعا وخامسا وأبدا و سرمدا ما بقي عمرو وعلى هذا الوزير ما بقي عمرو أن يعطيه في كل يوم أتاه دينار وإن كان زيد لم يقبض إلا ثلاثة أيام. وليس للوزير أن يقول لعمرو: لا أعطيك إلا مثل ما قبض زيد. لأنه كان في شرط زيد أنه كلما أتاك فأعطه دينارا ولو أتى زيد لقبض وفعل هذا الشرط لعمرو وقد أتى فواجب أن يقبض. فكذلك إذا كان في شرط هارون الوصي ان يخلف موسى عليه السلام على قومه ومثل ذلك لعلي فبقي علي عليه السلام على قومه، ومثل ذلك لعلي عليه السلامفواجب أن يخلف النبي صلى الله عليه وعلى آله في قومه نظير ما مثلناه في زيد وعمرو، و هذا ما لابد منه ما أعطى القياس حقه. فإن قال قائل: لم يكن لهارون لو مات موسى أن يخلفه على قومه. قيل له: بأي شئ ينفصل من قول قائل قال لك: إنه لم يكن هارون أفضل أهل زمانه بعد موسى ولا أوثقهم في نفسه ولا نائبه في العلم؟ فإنه لا يجد فصلا لأن هذه المنازل لهارون من موسى عليه السلام مشهورة، فإن جحد جاحد واحدة منها لزمه جحود كلها. فإن قال قائل: إن هذه المنزلة التي جعلها النبي صلى الله عليه وعلى آله لعلي عليه السلام إنما جعلها في حياته. قيل له: نحن ندلك بدليل واضح على أن الذي جعلها النبي لعلي عليهما السلام بقوله: أنت منى بمنزلة هارون من موسى إلا أنه لا نبي بعدي " إنما جعله له بعد وفاته، لا معه في حياته فتفهم ذلك إن شاء الله. ومما يدل على ذلك في قول النبي صلى الله عليه وعلى آله: " أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي " معنيان. أحدهما: إيجاب فضيلة ومنزلة لعلي عليه السلام منه، والآخر نفي لان يكون نبيا بعده. ووجدنا نفيه أن يكون علي عليه السلام نبيا بعده دليلا على أنه لو لم ينف ذلك لجاز لمتوهم أن يتوهم أنه نبي بعده لأنه قال فيه: " أنت مني بمنزلة هارون من موسى " وقد كان هارون نبيا فلما كان نفي النبوة لا بد منه وجب أن يكون نفيها عن علي عليه السلام في الوقت الذي جعل الفضيلة والمنزلة له فيه، لأنه من أجل الفضيلة و المنزلة ما احتاج صلى الله عليه وعلى آله أن ينفي أن يكون علي عليه السلام نبيا لأنه لو لم يقل له: " إنه مني بمنزلة هارون من موسى " لم يحتج إلي أن يقول: " إلا أنه لا نبي بعدي " فلما كان نفيه النبوة إنما كان هو لعلة الفضيلة والمنزلة التي توجب النبوة وجب أن يكون نفي النبوة عن علي عليه السلام في الوقت الذي جعل الفضيلة له فيه مما جعل له من منزلة هارون ولو كان النبي صلى الله عليه وعلى آله إنما نفي النبوة بعده في وقت والوقت الذي بعده عند مخالفينا لم يجعل لعلي فيه منزلة توجب له نبوة لان ذلك من لغو الكلام، ولان استثناء النبوة إنما وقع بعد الوفاة، والمنزلة التي توجب النبوة في حال الحياة التي لم ينتف النبوة فيها، فلو كان استثناء النبوة بعد الوفاة مع وجوب الفضيلة والمنزلة في حال الحياة لوجب أن يكون نبيا في حياته، ففسد ذلك ووجب أن يكون استثناء النبوة إنما يكون هو في الوقت الذي جعل النبي صلى الله عليه وعلى آله لعلي عليه السلام المنزلة فيه لئلا يستحق النبوة مع ما استحقه من الفضيلة والمنزلة. ومما يزيد ذلك بيانا أن النبي صلى الله عليه وعلى آله لو قال: " علي مني بعد وفاتي بمنزلة هارون من موسى إلا أنه لا نبي معي في حياتي " لوجب بهذا القول أن لا يمتنع على أن يكون نبيا بعد وفاة النبي صلى الله عليه وعلى آله لأنه إنما منعه ذلك في حياته وأوجب له أن يكون نبيا بعد وفاته لان إحدى منازل هارون أن كان نبيا، فلما كان ذلك كذلك وجب أن النبي صلى الله عليه وعلى آله إنما نفي أن يكون علي نبيا في الوقت الذي جعل له فيه الفضيلة، لان بسببها ما احتاج إلى نفي النبوة، وإذا وجب أن المنزلة هي في النبوة وجب أنها بعد الوفاة لان نفي النبوة بعد الوفاة، وإذا وجب أن عليا عليه السلام بعد رسول الله صلى الله عليه وعلى آله بمنزلة هارون من موسى في حياة موسى فقد وجبت له الخلافة على المسلمين وفرض الطاعة، وأنه أعلمهم وأفضلهم. لأن هذه كانت منازل هارون من موسى في حياة موسى. فإن قال قائل: لعل قول النبي صلى الله عليه وعلى آله: " بعدي " إنما دل به على بعد نبوتي ولم يرد بعد وفاتي. قيل له: لو جاز ذلك لجاز أن يكون كل خبر رواه المسلمون من أنه لا نبي بعد محمد صلى الله عليه وعلى آله أنه إنما هولا نبي بعد نبوته وأنه قد يجوز أن يكون بعد وفاته أنبياء. فإن قال: قد اتفق المسلمون على أن معنى قوله: " لا نبي بعدي " هو أنه لا نبي. بعد وفاتي إلى يوم القيامة. فكذلك يقال له في كل خبر وأثر يومي فيه أنه لا نبي بعده. فإن قال: إن قول النبي صلى الله عليه وعلى آله لعلي عليه السلام: " أنت مني بمنزلة هارون من موسى " إنما كان حيث خرج النبي صلى الله عليه وعلى آله إلى غزوة تبوك فاستخلف عليا عليه السلام. فقال: يا رسول الله تخلفني مع النساء والصبيان؟ فقال له رسول الله صلى الله عليه وعلى آله: ألا ترضى أن تكون مني بمنزلة هارون من موسى؟ قيل: هذا غلط في النظر لأنك لا تروي خبرا تخصص به معنى الخبر المجمع عليه إلا وروينا بإزائه ما ينقضه ويخصص الخبر المجمع عليه على المعنى الذي ندعيه دون ما تذهب إليه ولا يكون لك ولا لنا في ذلك حجة لان الخبرين مخصوصان ويبقى الخبر على عمومه ويكون دلالته وما يوجبه وروده عموما لنا دونك. لأنا نروي بإزاء ما رويته أن النبي صلى الله عليه وعلى آله جمع المسلمين وقال لهم: وقد استخلفت عليا عليكم بعد وفاتي وقلدته أمركم وذلك بوحي من الله عز وجل إلي فيه. ثم قال له بعقب هذا القول مؤكدا له: " أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي " فيكون هذا القول بعد ذلك الشرح بينا مقاوما لخبركم المخصوص ويبقى الخبر الذي أجمعنا عليه وعلى نقله من أن النبي صلى الله عليه وعلى آله قال لعلي عليه السلام: " أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي " بحالة يتكلم في معناه على ما تحتمله اللغة و المشهور من التفاهم وهو ما تكلمنا فيه وشرحناه وألزمنا به أن النبي صلى الله عليه وعلى آله قد نص على إمامة علي عليه السلام بعد وفاته وأنه استخلفه وفرض طاعته والحمد لله رب العالمين على نهج الحق المبين.The compiler of this book, may Allah sanctify his soul, said: We and our opponents have agreed on consensus upon the transmission of the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him: You are to me in the same position as Harun to Musa, except that there is no Prophet after me. This saying denotes that the position of Ali to him in all his cases is as the position of Harun to Musa in all his cases, except for what was specified for himself by the exception in the same report. Among the positions of Harun to Musa is that he was his brother, genetically. Intellect specifies this and prevents that the Prophet, Allah’s blessings be upon him and his Family, had meant it with his saying, because Ali was not his brother, genetically. Also, among the positions of Harun to Musa is that he was a Prophet alongside him, and the Prophet’s exception prevents for Ali, peace be upon him, to be a Prophet. Also, among the positions of Harun to Musa after that are apparent things and internal things. Among the apparent is that he was the best among the people of his era, the most beloved among them to him, the most special among them to him, the most trusted among them to him, that he would succeed him over his nation if Musa, peace be upon him, was absent from them, that he was his door of knowledge, and that if Musa was to die and Harun was to be alive, he would be his Successor after his demise. The report necessitates that these characteristics, all of them, are for Ali to the Prophet, Allah’s blessings be upon him and his Family. Also, whatever was from the positions of Harun to Musa, internally, it is by necessity that whatever from it which intellect does not specify – such as how it specified genetic brotherhood – then it is for Ali, peace be upon him, from the Prophet, Allah’s blessings be upon him and his Family, even if we may not comprehend it, because the report necessitates it. A sayer may not say: If the Prophet, Allah’s blessings be upon him and his Family, had meant some of these positions and excluded others, it must be said that he meant some other than what you mentioned, and hence, all are invalidated therein for him to have indicated one meaning at all, and the speech would be twaddle, whereas the Prophet does not twaddle in his saying, because he only spoke to us in order to make us understand and to teach us, peace be upon him. Hence, if it is possible that he meant some positions of Harun to Musa and excluded others and that the report includes no specification of that, he would not cause understanding to us with his saying, neither little nor much. Since it is not as such, it necessitates that he meant every position that was for Harun to Musa from that which is not specified by intellect nor the exception in the same report. If that is necessitated, then the denotation is confirmed with regards to Ali, peace be upon him, being the best among the companions of Allah’s Messenger and most knowledgeable among them, and the most beloved among them to Allah’s Messenger, Allah’s blessings be upon him and his Family, and the most trusted among them to him, and that it is obligatory upon him to declare him as a successor over his people if he was to be absent from them, as in an absence due to travel or an absence due to death, because all of that was included in the condition and position of Harun to Musa. If a sayer was to say: Indeed, Harun died before Musa and was not an Imam after him, so how was the matter of Ali, peace be upon him, measured on the matter of Harun by the saying of the Prophet, Allah’s blessings be upon him and his Family: «He is to me in the same position as Harun to Musa» whereas Ali, peace be upon him, remained after the Prophet, Allah’s blessings be upon him and his Family. It would be said to him: We only measured the matter of Ali on the matter of Harun by the saying of the Prophet, Allah’s blessings be upon him and his Family: «He is to me in the same position as Harun to Musa» and hence, if this position was to Ali, peace be upon him, and Ali would remain, it necessitates that Ali succeeds the Prophet in his people after his demise. An example of that is what I will mention, if Allah wills: If a caliph was to say to his minister: «To Zaid is, upon you, every day he meets you, a dinar, and to Amru is, upon you, the same as I conditioned to Zaid» it implies that he has obligated for Amru the same as for Zaid, and hence, if Zaid was to come to the minister for three days and take three dinars, and then he would cut off and not come, and Amru would come to the minister for three days and take three dinars, then Amru may come on a fourth and fifth day, and perpetually and everly, as long as Amru remains, and it stays upon this minister, as long as Amru remains, to give him on every day he comes to him, a dinar, even if Zaid had not taken except for three days. It is not permissible for the minister to say to Amru: «I will not give you except what Zaid took» because it was in the condition to Zaid that: «Whenever he comes to you, then give him a dinar, and if Zaid was to come, he would take, and he made the same condition for Amru, and he has come, and so it is obligatory for him to take. Thus, similarly it is if it is in the condition for Harun the Successor to succeed Musa, peace be upon him, over his people, and the same is for Ali. Ali, peace be upon him, remained over his people, and the same as that is for Ali, peace be upon him, and therefore, it is necessary that he succeeds the Prophet, Allah’s blessings be upon him and his Family, in his people equally to what we gave as an example with regards to Zaid and Amru. This is the necessary conclusion whose right is given by the analogy. Furthermore, if a sayer was to say: It was not for Harun, if Musa was to die, that he succeeds him over his nation. It would be said to him: By what thing is it disconnected from the saying of a sayer to you: Indeed, Harun was not the best among the people of his era after Musa, nor the most trusted among them to him, nor his representative in knowledge? For indeed, he will not find a disconnection, because these positions of Harun to Musa, peace be upon him, are well-known, and hence, if a knowing rejector is to knowlingly reject one of them, it implies that he knowingly rejects all of them. Then, if a sayer was to say: Indeed, this position which the Prophet, Allah’s blessings be upon him and his Family, made for Ali, peace be upon him, was only made during his lifetime. It would be said to him: We will guide you with a clear evidence to that what the Prophet made to Ali, peace be upon them both, with his saying: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me» was only that he made it to him after his demise, not alongside with him during his life, and you will understand that, if Allah wills. From what proves that within the saying of the Prophet, Allah’s blessings be upon him and his Family: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me» are two meanings. One of them is the affirmation of a virtue and position to Ali, peace be upon him, from him, and the other is the negation of that he is to be a Prophet after him. We have found that his negation for Ali, peace be upon him, to be a Prophet after him is a denotation to that he if he had not negated that, it would be possible for an imaginator to imagine that he is a Prophet after him, because he would (supposedly) have said with regards to him: «You are to me in the same position as Harun to Musa» and Harun was a Prophet. Hence, since the negation of Prophethood was a must, it was necessary for its negation from Ali, peace be upon him, to have been at the time in which he made the virtue and the position to him, because, due to the virtue and position, he, Allah’s blessings be upon him and his Family, was not in need of negating for Ali, peace be upon him, to have been a Prophet, because if he had not said: «He is to me in the same position as Harun to Musa» he would not have needed to say: «except that there is no Prophet after me». Hence, when his negation of Prophethood was only due to the virtue and position that necessitates Prophethood, it was necessary for Prophethood to be negated from Ali, peace be upon him, at the time during which he made the virtue for him due to what he made for him with regards of Harun’s position. Whereas if the Prophet, Allah’s blessings be upon him and his Family, had only negated the Prophethood after him at a time, and that time was after him according to our opponents, he would not have made for Ali in it a position that affirms Prophethood for him, because that is of nonsense speech, and because the exception made to Prophethood was only to happen after the demise, whereas the position that affirms Prophethood during the lifetime in which Prophethood did not end. Thus, if the exception was made to the Prophethood after the demise along with affirming the virtue and position during the lifetime, it would be necessary for him to have been a Prophet during his lifetime, and hence, it would be invalidated, and it would be necessary for the exception made to the Prophethood to only been have made during the time in which the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him, the position, in order for him not to receive Prophethood along with what he received of right due to the virtue and the position. What increases the clarification of that is that if the Prophet, Allah’s blessings be upon him and his Family, had said: «Ali is to me, after my demise, in the same position as Harun to Musa, except that there is no Prophet along with me during my lifetime» it would necessitate with this saying that there is no obstacle for him to become a Prophet after the demise of the Prophet, Allah’s blessings be upon him and his Family, because he would (supposedly) only have been prevented from that during his lifetime, and it would necessitate for him to become a Prophet after his demise, because one of the positions of Harun is that he was a Prophet. Therefore, since this is as that, it necessitates that the Prophet, Allah’s blessings be upon him and his Family, only negated that Ali was to become a Prophet at the time in which he made the virtue for him, because due to it, he was not in need to negate the Prophethood. Furthermore, if it was necessary that the position includes Prophethood, it would necessitate that it is to happen after the demise, because the negation of the Prophethood was related to after the demise. Furthermore, if it was necessary for Ali, peace be upon him, after Allah’s Messenger, Allah’s blessings be upon him and his Family, is in the same position as Harun to Musa during the life of Musa, then it affirms his Successorship over the Muslims and the obligation of obedience, as well as that he was the most knowledgeable among them and the best of them, because these were the positions of Harun to Musa during the life of Musa. If then, a sayer was to say: Perhaps the saying of the Prophet, Allah’s blessings be upon him and his Family: «after me» only denoted: «after my Prophethood», and that it did not intend: «after my demise». It would be said to him: If that was possible, then it would be possible that every report narrated by the Muslims with regards to that there is no Prophet after Muhammed, Allah’s blessings be upon him and his Family, only means that there is no Prophet to be after his Prophethood and that it is possible for there to be Prophets after his Prophethood. If then, he would say: The Muslims have agreed that the meaning of his saying: «no Prophet after me» is that: «there is no Prophet after my demise until the Day of Resurrection». The same would be said to him with regards to every report and trace in which he indicates that there is no Prophet after him. If then, he would say: Indeed, the saying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him: «You are to me in the same position as Harun to Musa» was only related to when the Prophet, Allah’s blessings be upon him and his Family, went out to the Battle of Tabuk and declared Ali, peace be upon him, as his successor, to which he said: O Messenger of Allah, do you leave me to succeed (you) along with the women and children? Then the Messenger of Allah, Allah’s blessings be upon him and his Family, said to him: Are you not pleased that you are to me in the same position as Harun to Musa? It would be said: This is theoretically incorrect, because you do not narrate a report by which you specify the meaning of the report upon which there is consensus, except that we narrate to its contrary that which negates it and specifies the report upon which there is consensus to the meaning that we claim and excludes what you reach (of conclusion). In this manner, it would be neither for you nor us an argument, because both reports are specific, whereas the (original) report remains on its generality, and its denotation and affirmed indication will generally be to our advantage, not you. This is because we narrate to the contrary of what you narrate, that the Prophet, Allah’s blessings be upon him and his Family, gathered the Muslims and said to them: And verily, I have left Ali as a Successor over you after my demise and appointed your matter onto him, and that is by a revelation from Allah, Exalted and Glorious is He, with regards to him. Then he said to him, following this saying, confirming to him: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me» and therefore, this saying, after that explanation, becomes a clarification that resists your specified report, and the report upon which there is a consensus among us for and for its transmission, with regards to that the Prophet, Allah’s blessings be upon him and his Family, said to Ali, peace be upon him: «You are to me in the same position as Harun to Musa, except that there is no Prophet after me» remains in a case in which its meaning is spoken of based upon what is possible and according to most common use of understanding, and that is what we spoke of, explained and are bound to, with regards to that the Prophet, Allah’s blessings be upon him and his Family, certainly affirmed the Imamate of Ali, peace be upon him, after his demise and that he declared him as his Successor and obliged obedience to him. Praise be to Allah, the Lord of all the worlds for path methodology the clear truth.