109. The reason due to which Amir Al-Momineen (asws) did not fight against his (asws) adversaries

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أبى رحمه الله قال: حدثنا سعد بن عبد الله، عن الهيثم بن ابى مسروق النهدي عن الحسن بن محبوب عن علي بن رئاب، عن زرارة قال: سمعت أبا جعفر عليه السلام يقول: إنما سار علي " ع " بالكف عن عدوه من أجل شيعتنا، لانه كان يعلم سيظهر عليهم بعده، فاحب ان يقتدي به من جاء بعده فيسير فيهم بسيرته ويقتدي بالكف عنهم بعده.


1. My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Haysam Bin Abu Masrouq Al Nahdy, from Al Hassan Bin Mahboub, from Ali Bin Ra’ib, from Zarara who said, ‘I heard Abu Ja’far (a.s.) saying: ‘But rather, Ali (a.s.) restrained his (a.s.) hand from his (a.s.) enemies for the protection of our (a.s.) Shiah, because he (a.s.) knew what would be appearing against them (evil rulers) after him (a.s.). So he (a.s.) loved it that the ones who would come after him (a.s.) should follow it. Thus he (a.s.) dealt among them (the general population) by his (a.s.) way, so that (the evil rulers) would follow the restraining of the hand from them (Shiah), after him (a.s.)’.




حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد ابن عامر، عن عمه عبد الله بن عامر عن محمد بن ابى عمير عمن ذكره عن ابى عبد الله عليه السلام قال: قلت له ما بال أمير المؤمنين " ع " لم يقاتل فلانا وفلانا وفلانا؟ قال لآية في كتاب الله عزوجل: (لو تزيلوا لعذابنا الذين كفروا منهم عذابا اليما) قال قلت وما يعني بتزايلهم؟ قال ودائع مؤمنين في أصلاب قوم كافرين وكذلك القائم " ع " لن يظهر ابدا حتى تخرج ودائع الله تعالى فإذا خرجت ظهر على من ظهر من اعداء الله فقتلهم.


2. Ja’far Bin Muhammad Bin Masroor narrated to us, from Al Husayn Bin Muhammad Ibn Aamir, from his uncle Abdullah Bin Aamir, from Muhammad Bin Abu Umeyr, from the one who mentioned it, (The narrator says) ‘I said to Abu Abdullah (a.s.), ‘What is the matter that Amir Al-Momineen (a.s.) did not fight against so and so, and so and so, and so and so?’ He (a.s.) said: ‘Due to a Verse in the Book of Allah (azwj) Mighty and Majestic [48:25] had they been widely separated one from another, We would surely have Punished those who disbelieved from among them with a painful Punishment’. I said, ‘What is the meaning of being separated from them?’ He (a.s.) said: ‘Deposits of the Believers in the backs of the disbelieving people. And such is the case that Al-Qaim (a.s.) would never appear, ever, until Allah (azwj) the High Extracts the deposits. So when these come out, there would appear the ones who would appear, from the enemies of Allah (azwj), so he (a.s.) would kill them’.




حدثنا المظفر بن جعفر بن المظفر العلوي رحمه الله قال: حدثنا جعفر بن محمد بن مسعود، عن أبيه، عن علي بن محمد، عن احمد بن محمد، عن الحسن بن محبوب عن إبراهيم الكرخي قال: قلت لابي عبد الله " ع " أو قال له رجل اصلحك الله الم يكن علي " ع " قويا في دين الله عزوجل؟ قال بلى، قال فكيف ظهر عليه القوم وكيف لم يدفعهم وما منعه من ذلك؟ قال آية في كتاب الله عزوجل منعته قال: قلت واي آية؟ قال قوله تعالى: (لو تزيلوا لعذبنا الذين كفروامنهم عذابا اليما) انه كان لله عز وجل ودائع مؤمنين في أصلاب قوم كافرين ومنافقين فلم يكن علي " ع " ليقتل الآباء حتى تخرج الودائع فلما خرج الودائع ظهر علي على من ظهر فقاتله وكذلك قائما أهل البيت لن يظهر ابدا حتى تظهر ودائع الله عز وجل فإذا ظهرت ظهر على من ظهر فقتله.


3. Al Muzaffar Bin Ja’far Bin Al Muzaffar Al Alawy narrated to us, from Ja’far Bin Muhammad Bin Masoud, from his father, from Ali Bin Muhammad, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ibrahim Al Karkhy who said, ‘I said to Abu Abdullah (a.s.), or a man said to him (a.s.), ‘May Allah (azwj) Keep you (a.s.) well! Did Ali (a.s.) not happen to be stronger in the Religion of Allah (azwj) Mighty and Majestic?’ He (a.s.) said: ‘Yes’. He said, ‘So how come the people overcame him (a.s.), and how come he (a.s.) did not repulse them, and what is the meaning from that?’ He (a.s.) said: ‘A Verse in the Book of Allah (azwj) Mighty and Majestic prevented him (as)’. He said, ‘I said, ‘And which Verse?’ He (a.s.) said: ‘The Words of the High [48:25] had they been widely separated one from another, We would surely have Punished those who disbelieved from among them with a painful Punishment’. For the Sake of Allah (azwj) Mighty and Majestic, and the deposits of the Believers in the backs of the disbelieving people and the hypocrites. So Ali (a.s.) did not kill the fathers until the deposits come out. So when the deposits came out, Ali (a.s.) appeared upon the one who appeared, so he (a.s.) killed him. And similar to that, Al-Qaim (a.s.) of the People (a.s.) of the Household would never appear, ever, until Allah (azwj) Mighty and Majestic Manifests the deposits. So when they appear, he (a.s.) would appear to the one who appears, so he (a.s.) would kill him’.




حدثنا المظفر بن جعفر بن المظفر العلوي رحمه الله قال: حدثنا جعفر ابن محمد بن مسعود، عن أبيه قال: حدثنا جبرئيل بن احمد قال: حدثني محمد بن عيسى بن عبيد، عن يونس بن عبد الرحمان، عن منصور بن حازم، عن أبي عبد الله " ع " قال، في قول الله عزوجل: (لو تزيلوا لعذبنا الذين كفروا منهم عذابا اليما) لو أخرج الله ما في اصلاب المؤمنين من الكافرين وما في أصلاب الكافرين من المؤمنين لعذب الذين كفروا.


4. Al Muzaffar Bin Ja’far Bin Al Muzaffar Al Alawy narrated to us, from Ja’far Bin Muhammad Bin Masoud, from his father, from Jibraeel Bin Ahmad, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Mansour Bin Haazim, (It has been narrated) from Abu Abdullah (a.s.) regarding the Words of Allah (azwj) Mighty and Majestic [48:25] had they been widely separated one from another, We would surely have Punished those who disbelieved from among them with a painful Punishment’. He (a.s.) said: ‘If Allah (azwj) Brings out whatever is in the backs of the believers from the Infidels, and whatever is in the backs of the Infidels, from the Believers, the ones who disbelieved would be Punished’.




حدثنا محمد بن إبراهيم بن اسحاق الطالقاني رضى الله عنه قال: حدثنا أبو سعيد الحسن بن علي العدوي قال: حدثنا الهيثم بن عبد الله الرماني قال: سألت علي بن موسى الرضا عليه السلام فقلت له يابن رسول الله اخبرني عن علي بن أبى طالب لم لم يجاهد اعدائه خمسا وعشرين سنة بعد رسول الله صلى الله عليه وآله ثم جاهد في ايام ولايته؟ فقال لانه اقتدى برسول الله صلى الله عليه وآله في تركه جهاد المشركين بمكة ثلاثة عشرة سنة بعد النبوة، وبالمدينة تسعة عشر شهرا، وذلك لقله أعوانه عليهم وكذلك علي عليه السلام ترك مجاهدة اعدائه لقله اعوانه عليهم، فلما لم تبطل نبوة رسول الله صلى الله عليه وآله مع تركه الجهاد ثلاثة عشر سنة وتسعة عشر شهرا كذلك لم تبطل إمامة علي عليه السلام مع تركه الجهاد خمسا وعشرين سنة إذ كانت العلة المانعة لهما من الجهاد واحدة.


5. Muhammad Bin Ibrahim Bin Is’haq Al Talaqany narrated to us, from Abu Saeed Al Hassan Bin Ali Al Adawy, from Al Haysam Bin Abdullah Al Ramany who said, ‘I asked Ali (a.s.) Bin Musa Al-Ridha (a.s.), so I said to him (a.s.), ‘O son (a.s.) of Rasool-Allah (saww)! Inform me about Ali (a.s.) Bin Abu Talib (a.s.), why did he (a.s.) not fight against his (a.s.) enemies for twenty five years after Rasool-Allah (saww), then fought during the days of his (a.s.) rule?’ So he (a.s.) said: ‘Because he (a.s.) had followed Rasool-Allah (saww) regarding his (saww) neglecting of the Jihad against the Polytheists of Makkah for thirteen years after the Prophet-hood, and at Al-Medina for nineteen months, and that was due to the scarcity of his (saww) supporters against them, and similar to that, Ali (a.s.) left the fighting against his (a.s.) enemies due to the scarcity of his (a.s.) supporters against them. So when the Prophet-hood of Rasool-Allah (saww) did not get invalidated with the staying away of the Jihad for thirteen years, and nineteen months, similar to that the Imamate of Ali (a.s.) did not get invalidated with his (a.s.) staying away of the Jihad for twenty five years, when the reason for the reason for the prevention from the Jihad was one and the same’.




حدثنا احمد بن زياد بن جعفر الهمداني رضى الله عنه قال: حدثنا علي ابن إبراهيم، عن ابيه، عن ابن أبى عمير، عن بعض اصحابنا انه سأل أبو عبد الله عليه السلام ما بال أمير المؤمنين " ع " لم يقاتلهم؟ قال الذي سبق في علم الله ان يكون وما كان له ان يقاتلهم وليس معه إلا ثلاثة رهط من المؤمنين.


6. Ahmad Bin Ziyad Bin Ja’far Al Hamdany narrated to us, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions, Abu Abdullah (a.s.) was asked ‘What was the matter that Amir Al-Momineen (a.s.) did not fight against them?’ He (a.s.) said: ‘That which preceded in the Knowledge of Allah (azwj) that it would be so that it was not for him (a.s.) that he should be fighting against them, and there were not with him (a.s.) except for three persons from the Believers’.




حدثنا حمزة بن محمد العلوي قال: اخبرنا احمد بن محمد بن سعيد قال: حدثني الفضل بن خباب الجمحي قال: حدثنا محمد بن إبراهيم الحمصي قال: حدثني محمد بن احمد بن موسى الطائى، عن ابيه، عن ابن مسعود قال: احتجوا في مسجد الكوفة فقالوا ما بال أمير المؤمنين " ع " لم ينازع الثلاثة كما نازع طلحة والزبير وعايشة ومعاوية، فبلغ ذلك عليا " ع " فامرأن ينادي بالصلاة جامعة فلما اجتمعوا صعد المنبر فحمد الله واثنى عليه ثم قال: معاشر الناس، انه بلغني عنكم كذا وكذا قالوا صدق أمير المؤمنين قد قلنا ذلك، قال فان لي بسنة الانبياء اسوة فيما فعلت قال الله عز وجل في كتابه: (لقد كان لكم في رسول الله أسوة حسنة) قالوا ومن هم يا أمير المؤمنين؟ قال أولهم إبراهيم " ع " إذ قال لقومه: (واعتزلكم وما تدعون من دون الله) فإن قلتم ان إبراهيم اعتزل قومه لغير مكروه أصابه منهم فقد كفرتم وان قلتم اعتزلهم لمكروه رآه منهم فالوصي اعذر. ولي بابن خالته لوط أسوة إذ قال لقومه: لو أن لي بكم قوة أو آوي إلى ركن شديد، فان قلتم ان لوطا كانت له بهم قوة فقد كفرتم، وان قلتم لم يكن له قوة فالوصي اعذر، ولي بيوسف " ع " أسوة إذ قال: (رب السجن أحب إلى مما يدعونني إليه) فان قلتم ان يوسف دعا ربه وسأله السجن لسخط ربه فقد كفرتم، وان قلتم انه أراد بذلك لئلا يسخط ربه عليه فاختار السجن فالوصي أعذر، ولي بموسى " ع " أسوة إذ قال: (ففررت منكم لما خفتكم) فإن قلتم ان موسى فر من قومه بلا خوف كان له منهم فقد كفرتم، وان قلتم ان موسى خاف منهم فالوصي اعذر، ولي بأخي هارون " ع " أسوة إذ قال لاخيه: (يابن أم ان القوم استضعفوني وكادوا يقتلونني) فإن قلتم لم يستضعفوه ولم يشرفوا على قتله فقد كفرتم وان قلتم استضعفوه واشرفوا على قتله فلذلك سكت عنهم فالوصي اعذر. ولي بمحمد صلى الله عليه وآله أسوة حين فر من قومه ولحق بالغار من خوفهم وانامني على فراشه، فإن قلتم فر من قومه لغير خوف منهم فقد كفرتم وان قلتم خافهم وانامني على فراشه ولحق هو بالغار من خوفهم فالوصي اعذر.


7. Hamza Bin Muhammad Al Alawy narrated to us, from Ahmad Bin Muhammad Bin Saeed, from Al Fazal Bin Khabab Al Jamhy, from Muhammad Bin Ibrahim Al Hamsy, from Muhammad Bin Ahmad Bin Musa Al Ta’aiy, from his father, from Ibn Masoud who said, ‘There was an argument in the Masjid of Al-Kufa, so they said, ‘What was the matter that Amir Al-Momineen (a.s.) did not contest (fight) against the three (Abu Bakr, Umar, and Usman) just as he (a.s.) did against Talha, and Al-Zubeyr, and Ayesha, and Muawiya?’ So that reached Ali (a.s.), and he (a.s.) ordered a caller to call for the congregational Prayer. So when they gathered, he (a.s.) ascended the Pulpit. So he (a.s.) Praised Allah (azwj) and Extolled Him (azwj), then said: ‘Group of the people! It has reached me (a.s.) from you, such and such’. They said, ‘Amir Al-Momineen (a.s.) speaks the truth. We have spoken that’. He (a.s.) said: ‘For me (a.s.) there is the Sunnah of the Prophets (saww) as an example with regards to what I (a.s.) do. Allah (azwj) Mighty and Majestic Says in His (azwj) Book [33:21] Certainly you have in the Rasool-Allah an excellent exemplar’. They said, ‘And who are they (Prophets (as)), O Amir Al-Momineen (a.s.)?’ He (a.s.) said: ‘Ibrahim (saww) when he (as) said to his (as) people [19:48] And I will withdraw from you and what you call on besides Allah. So if you all are saying that Ibrahim (as) withdrew from his (as) people without anything abhorrent hitting him (as) from them so you would have blasphemed, and if you were to say that he (as) withdrew from them due to the abhorrence of what he (as) saw from them, then the successor (a.s.) (of the Prophet (saww)) has more of an excuse for it. And for me (a.s.) is an example in his (as) maternal cousin Lut (as) when he (as) said to his (as) people [11:80] Or I shall have recourse to a strong support. So if you were to say that Lot (as) had strength over them, you would have blasphemed, and if you were to say that there was not strength for him (as), so the successor (a.s.) (of Muhammad (saww) has more of a justification for it’. And for me (a.s.) is an example with Yusuf (as), when he (as) said [12:33] He said: Lord! The prison is dearer to me than that to which they are calling me to. So if you are saying that Yusuf (as) supplicated to his (as) Lord (azwj) and asked Him (azwj) for the imprisonment for Anger His (azwj) Lord (azwj), you would have blasphemed, and if you were to say that what he (as) intended by that was perhaps his (as) Lord (azwj) would be Angered against him (as), so he (as) chose the prison, then the successor (a.s.) (of Muhammad (saww)) has more of a justification for it’. And for me (a.s.) is an example with Musa (as) when he (as) said [26:21] So I fled from you when I feared you. So if you were to say that Musa (as) fled from his (as) people without fear for him (as), from them, so you would have blasphemed, and if you were to say that Musa (as) feared from them, so the successor (a.s.) (of Muhammad (saww)) has more of an excuse for it’. And for me (a.s.) is an example with Haroun (as) when he (as) said to his (as) brother (as) [7:150] He said: Son of my mother! Surely the people reckoned me weak and had well-nigh slain me. So if you were to say that they had not weakened him (as) and did not resolve upon killing him (as), so you would have blasphemed, and if you were to say that they did weaken him (as), and did resolve upon killing him (as), and so it was due to that, that he (as) was silent from them, so the successor (as) (of Muhammad (saww)) has more of a justification for it’. And for me is an example of Muhammad (saww) when he (saww) fled from his (saww) people, and went to the cave out of fear from them, and made me (a.s.) to sleep upon his (saww) bed. So if you were to say that he (saww) fled from his (saww) people without any fear from them, so you would have blasphemed, and if you were to say that he (saww) did fear them, and made me (a.s.) to sleep upon his (saww) bed, and went to the cave out of fear from them, so the successor (a.s.) (of Muhamamd (saww)) has more of a justification for it’.




اخبرني علي بن حاتم قال: حدثنا احمد بن محمد بن موسى النوفلي قال حدثنا محمد بن حماد الشاشي عن الحسين بن راشد، عن علي بن اسماعيل الميثمي قال: حدثني ربعي عن زرارة قال: قلت لابي عبد الله " ع " ما منع أمير المؤمنين عليه السلام ان يدعو الناس إلى نفسه، قال خوفا ان يرتدوا. قال علي بن حاتم واحسب في الحديث ولا يشهدوا أن محمدا رسول الله صلى الله عليه وآله وسلم.


8. Ali Bin Hatim informed me, from Ahmad Bin Muhammad Bin Musa Al Nowfaly, from Muhammad Bin Hamaad Al Shashy, from Al Husayn Bin Rashid, from Ali Bin Ismail Al Maysami, from Rabi’e, from Zarara who said, ‘I said to Abu Abdullah (a.s.), ‘What prevented Amir Al-Momineen (a.s.) from calling the people to himself (a.s.)?’ He (a.s.) said: ‘Fear that they (all who refused) would become apostates’. Ali Bin Hatim (the narrator) said, ‘And I reckon that, in the Hadeeth was, ‘And they would not testify that Muhammad (saww) is Rasool-Allah (saww)’.




وعنه قال: حدثنا أبو العباس محمد بن جعفر الرازي قال: حدثنا محمد ابن الحسين بن أبى الخطاب، عن محمد بن اسماعيل بن بزيغ عن يونس بن عبد الرحمان عن بكاربن ابى بكر الحضرمي قال: سمعت ابا عبد الله " ع " يقول، لسيرة علي ابن ابى طالب في أهل البصرة كانت خيرا لشيعته مما طلعت عليه الشمس انه علم ان للقوم دولة فلو سباهم سبيت شيعته، قال: قلت فاخبرني عن القائم " ع " يسير بسيرته قال: لا، ان عليا " ع " سار فيهم بالمن لما علم من دولتهم ان القائم يسير فيهم بخلاف تلك السيرة لانه لا دولة لهم.


9. And from him who said, ‘Abu Al Abbas Muhammad Bin Ja’far Al Raazy narrated to us, from Muhammad Ibn Al Husayn Bin Abu Al Khataab, from Muhammad Bin Ismail Bin Bazi’e, from Yunus Bin Abdul Rahman, from Bakarban Abu Bakr Al Hazramy who said, ‘I heard Abu Abdullah (a.s.) saying: ‘The way of Ali (a.s.) Bin Abu Talib (a.s.) with regards to the people of Al-Basra was better for his (a.s.) Shiah from what the sun emerges upon. For the people were a government, and had he (a.s.) insulted them, they would have insulted his (a.s.) Shiah’. (The narrator) said, ‘I said, ‘So inform me about Al-Qaim (a.s.). Would he (a.s.) be walking upon his (a.s.) way?’ He (a.s.) said: ‘No. Ali (a.s.) dealt with them with the favours for he (a.s.) knew that they would be in government. Al-Qaim (a.s.) would deal with them opposite to that way, because there would not be any government for them (Power to harm the Shiah)’.




أبى رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا احمد بن محمد ابن عيسى، عن العباس بن معروف، عن حماد بن عيسى، عن حريز، عن بريد بن معاوية، عن أبى جعفر " ع " قال: ان عليا " ع " لم يمنعه من ان يدعو الناس إلى نفسه إلا انهم ان يكونوا ضلالا لا يرجعون عن الاسلام أحب إليه من ان يدعوهم فيأبوا عليه فيصيرون كفارا كلهم. قال حريز وحدثني زرارة عن أبى جعفر " ع " قال: لو لا ان عليا عليه السلام سار في أهل حربه بالكف عن السبي والغنيمة للقيت شيعته من الناس بلاء عظيما، ثم قال: والله لسيرته كانت خيرا لكم مما طلعت عليه الشمس.


10. My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Muhammad Ibn Isa, from Al Abbas Bin marouf, from Hamaad Bin Isa, from Hareyz, from Bureyd Bin Muawiya, Abu Ja’far (a.s.) has said: ‘Nothing prevented Ali (a.s.) from calling the people to himself (a.s.) except that they would have ended up straying from Al-Islam and not returning. It was more beloved to him (a.s.) than calling them, so they would refuse him (a.s.), thus they would have become Infidels, all of them’. Hareyz said, ‘And Zarara narrated to me, Abu Ja’far (a.s.) has said: ‘If Ali (a.s.) had not dealt with the people of his (a.s.) battles with the restraint from the captivating them, and the war booty, his (a.s.) Shiah would have faced a grievous affliction from the people’. Then he (a.s.) said: ‘By Allah (azwj)! His (a.s.) way was better for them (Shiah) than what the sun emerges upon’.




حدثنا احمد بن الحسين، عن ابيه، عن محمد بن أبى الصهبان، عن محمد ابن ابى عمير، عن بعض أصحابنا قال: قلت لابي عبد الله " ع " لم كف علي " ع " عن القوم؟ قال: مخافة ان يرجعوا كفارا.


11. Ahmad Bin Al Husayn narrated to us, from his father, from Muhammad Bin Abu Al Sahban, from Muhammad Ibn Abu Umeyr, from one of our companions who said, ‘I said to Abu Abdullah (a.s.), ‘Why did Ali (a.s.) restrain himself (a.s.) from the people?’ He (a.s.) said: ‘Out of fear that they would be turning to be Infidels’.




حدثنا محمد بن على ماجيلويه، عن عمه محمد بن ابى القاسم، عن احمد ابن أبى عبد الله البرقى، عن ابيه عن ابن ابى عمير، عن ابان بن عثمان، عن أبان ابن تغلب عن عكرمة، عن ابن عباس قال: ذكرت الخلافة عند أمير المؤمنين علي ابن ابى طالب " ع " فقال: أما والله لقد تقمصها ابن ابى قحافة أخوتيم وانه ليعلم ان محلي منها محل القطب من الرحى ينحدر عني السيل ولا يرقى الي الطير فسدلت دونها ثوبا وطويت عنها كشحها، وطفقت ارتأى بين ان أصول بيد جذاء أو أصبر على طخية عمياء، يشيب فيها الصغير، ويهرم فيها الكبير، ويكدح فيها مؤمن حتى يلقى ربه، فرأيت ان الصبر على هاتا احجى، فصبرت وفي العين قذى، وفي الحلق شجى، أرى تراثي نهبا، حتى إذا مضى لسبيله فادلى بها لاخي عدي بعده، فيا عجبا بينا هو يستقيلها في حياته إذ عقدها لآخر بعد وفاته فصيرها في حوزة خشناء يخشن مسها ويغلظ كلمها، ويكثر العثار فيها والاعتذار منها فصاحبها كراكب الصعبة ان عنف بها حرن وان اسلس بها غسق، فمنى الناس بتلون واعتراض وبلوا، وهو مع هن وهن، فصبرت على طول المدة وشدة المحنة حتى إذا مضى لسبيله جعلها في جماعة زعم انى منهم، فيا لله وللشورى متى اعترض الريب في مع الاول منهم، حتى صرت أقرن إلى هذه النظاير، فمال رجل لضغنه واصغى آخر لصهره، وقام ثالث القوم نافجا حضنيه بين نثيله ومعتلفه، وقام معه بنو أبيه يخضمون مال الله خضم الابل نبت الربيع، حتى اجهز عليه، عمله، وكبت به مطيته، فما راعني إلا والناس إلي كعرف الضبع قد انثالوا علي من كل جانب حتى لقد وطئ الحسنان، وشق عطفاي، حتى إذا نهضت بالامر نكثت طائفة وفسقت اخرى، ومرق آخرون كأنهم لم يسمعوا الله تبارك وتعالى يقول: (تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الارض ولا فسادا والعاقبة للمتقين) بلى والله لقد سمعوها ووعوها لكنهم احلولت الدنيا في اعينهم، وراقهم زبرجها أما والذي فلق الحبة وبرأ النسمة لولا حضور الحاضر وقيام الحجة بوجود الناصر وما أخذ الله على العلماء ألا يقروا على كظة ظالم، ولا سغب مظلوم، لالقيت حبلها على غاربها ولسقيت آخرها بكأس أولها ولالفيتم دنياكم هذه عندي أزهد من عفطة عنز. قال: وناوله رجل من أهل السواد كتابا فقطع كلامه وتناول الكتاب، فقلت يا أمير المؤمنين لو أطردت مقالتك إلى حيث بلغت، فقال: هيهات هيهات يابن عباس، تلك شقشقة هدرت ثم قرت. قال ابن عباس: فما أسفت على كلام قط كأسفي على كلام أمير المؤمنين عليه السلام إذ لم يبلغ به حيث أراد.


12. Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Ibn Abu Abdullah Al Barqy, from his father, from Ibn Abu Umeyr, from Aban Bin Usman, from Aban Ibn Taghlub, from Akrama, from Ibn Abbas who said, ‘The Caliphate was mentioned in the presence of Amir Al-Momineen Ali (a.s.) Bin Abu Talib (a.s.), so he (a.s.) said: ‘But, by Allah (azwj)! The son of Abu Qohafa (Abu Bakr) brother of Taym, wore it like a shirt, and he knew full well of my (a.s.) place from it being like what the pole is from the millstone. The torrent (of knowledge and wisdom) would have flowed down from me (a.s.), and the birds could not have ascended up to me (a.s.) (to the levels I would have taken it). So I (a.s.) dropped a garment over it and folded away from it, and considered whether I (a.s.) should work with hands cut-off, or observe patience upon the blinding darkness, in which the young would be grey-haired, and the older ones would be feeble, and in which a Believer would toil until he meets his Lord (azwj). So I (a.s.) viewed that the patience over here would be better. So I (a.s.) was patient, and in the eye was a speck, and in the throat was a bone (stuck). I (a.s.) saw my (a.s.) inheritance being looted, until he (Abu Bakr) went on his way, so he turned it to a brother of (the Clan of) Udayy (Umar) after him. How strange was his (Abu Bakr’s) wishing to be released from it during his lifetime, when he ended up contracting it to another one after his own death. So it (Caliphate) came to be seized in such a way that it was painful to touch it and tough to speak of it. And he (Umar) frequently kept making excuses from it. So its owner was like the one riding the stubborn camel, that if you are strict with it, it would split its nostril, and if you let it loose, it strays into the darkness. Thus, the people became indulged in objections over immaterial matters. So I (a.s.) observed patience over a lengthy period and the severity of the ordeal until when his (Umar’s) way passed, so he made it to be in a group, claiming that I was from them. So it is for Allah (azwj) (to Deal with) and the consultative council. Where was the doubt with regards to me (a.s.) with the first from them, until I (a.s.) came to be paired to these ones. So a man inclined towards being venomous, and the other inclined to his brother in law, and a third stood up having his breasts in between his dung and the fodder. So the sons of his father (Umayya) arose swallowing up Allah (azwj)’s wealth like the swallowing of a camel of the spring vegetation, to the extent that it (devouring) finished him off, and his gluttony felled him down. So what appalled me (a.s.) was that the people rushing to me (a.s.) like a pack of hyenas, and they had flocked to me from every side, to the extent that Al-Hassanaan (a.s.) (Al-Hassan (a.s.) and Al-Husayn (a.s.)) were trampled, and (the garment) on my (a.s.) two shoulders was torn. Until I (a.s.) took the command, so a group reneged, and another was disobedient, and another became such that as if they had never heard Allah (azwj) Blessed and High Saying [28:83] That House of the Hereafter, We Assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for the pious. Yes, by Allah (azwj)! They had heard it, and understood it, but the world became sweet in their eyes, and its embellishments seduced them. But, by the One (azwj) Who Split the seed and Began the life! Had the gatherers not gathered and established the argument of finding of the supporters, and had Allah (azwj) not Taken a Pledge upon the knowledgeable ones (a.s.) that they (a.s.) would neither acquiesce to the gluttony of the unjust, nor the starvation of the oppressed, I (a.s.) would have thrown its (Caliphate’s) rope upon its own shoulders and would have made the last of them drink the cup of its first one, and you would have seen that this world is more renounced in my (a.s.) presence than the sneeze of a goat’. He (Ibn Abbas) said, ‘And a man from the black people grabbed a paper, so he (a.s.) cut-off his (a.s.) speech and seized the paper. So I said, ‘O Amir Al-Momineen (a.s.)! If only you (a.s.) would return to your (a.s.) speech to where it has reached’. So he (a.s.) said: ‘Far be it! Far be it! O Ibn Abbas, that was the foam (from the mouth) of a camel which flowed down, then it subsided’. Ibn Abbas said, ‘So I had never regretted upon a speech at all like I regretted upon this speech of Amir Al-Momineen (a.s.), when he (a.s.) did not preach with it where he (a.s.) had intended to’.




حدثنا محمد بن الحسن قال: حدثنا محمد بن الحسن الصفار، عن يعقوب بن يزيد، عن حماد بن عيسى عن ربعي عن فضيل بن يسار قال: قلت لابي جعفر أو لابي عبد الله عليهما السلام حين قبض رسول الله صلى الله عليه وآله لمن كان الامر بعده؟ فقال لنا أهل البيت قلت: فكيف صارفي غيركم؟ قال انك قد سألت فافهم الجواب ان الله تبارك وتعالى لما علم انه يفسد في الارض وتنكح الفروج الحرام ويحكم بغير ما انزل الله تبارك وتعالى اراد ان يلي ذلك غيرنا.


13. Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al saffar, from Yaqoub Bin Yazeed, from Hamaad Bin Isa, from Rabie, from Fazeyl Bin Yasaar who said, ‘I said to Abu Ja’far (a.s.) or to Abu Abdullah (a.s.), ‘When Rasool-Allah (saww) passed away, for who was the command after him (saww)?’ So he (a.s.) said: ‘For us (a.s.), the People (a.s.) of the Household’. I said, ‘So how did it come to be in the others?’ He (a.s.) said: ‘You have asked, so understand the answer. When Allah (azwj) Knew that there would be a mischief in the earth, and the forbidden marriages would take place, and there would be judgements with other than what Allah (azwj) Blessed and High has Revealed, He (azwj) Intended that others should be doing that’.