The First Assembly, which is Friday, Twelve Nights Remaining in Rajab, 367 AH.

The Second Assembly, which is Tuesday, Seven Days Remaining from Rajab, 367 AH.

The Third Assembly, which is Friday, Five Days Remaining from Rajab, 367 AH.

The Fourth Assembly, which is Tuesday, the Last of Rajab, 367 AH.

The Fifth Assembly, which is Friday, two nights into Sha`ban, 367 AH.

The Sixth Assembly, which is Tuesday, Seven Nights into Sha`ban, 367 AH.

The Seventh Assembly, which is Friday, Ten Nights into Sha`ban, 367 AH.

The Eighth Assembly, which is Tuesday, the Fourteenth of Sha`ban, 367 AH.

The Ninth Assembly, which is Friday, the Seventeenth of Sha`ban, 367 AH.

The Tenth Assembly, which is Tuesday, Ten Days remaining from Sha`ban, 367 AH.

The Eleventh Assembly, which is Friday, Six Days remaining from Sha`ban, 367 AH.

The Twelfth Assembly, which is Tuesday, Three Days remaining from Sha`ban, 367 AH.

The Thirteenth Assembly, which is Friday, the First of the Month of Ramadan, 367 AH.

The Fourteenth Assembly, which is Tuesday, the Fifth of the Month of Ramadan, 367 AH.

The Fifteenth Assembly, which is Friday, the Eighth of the Month of Ramadan, 367 AH.

The Sixteenth Assembly, which is Tuesday, the Twelfth of the Month of Ramadan, 367 AH.

The Seventeenth Assembly, which is Friday, the Middle of the Month of Ramadan, 367 AH.

The Eighteenth Assembly, which is Tuesday, the Nineteenth of the Month of Ramadan, 367 AH.

The Nineteenth Assembly, which is Friday, the Twenty-Second of the Month of Ramadan, 367 AH.

The Twentieth Assembly, an Assembly on Tuesday, with Four Nights Remaining from the Month of Ramadan, 367 AH.

The Twenty-First Assembly, the Assembly of Friday, the Last of the Month of Ramadan, 367 AH.

The Twenty-Second Assembly, which is the Day of Eid, the First of the Month of Shawwal, 367 AH.

The Twenty-Third Assembly, which is Tuesday, two nights into Shawwal, 367 AH.

The Twenty-Fourth Assembly, Wednesday, the Fourth of Shawwal, 367 AH.

The Twenty-Fifth Assembly, which was dictated to us in Tus in the Shrine of al-Rida `Ali b. Musa (s) on Friday, the Seventeenth of Dhul Hijja, 367 AH.

The Twenty-Sixth Assembly in the shrine of al-Rida (as), the day of Ghadir Khumm, which is Saturday, the Eighteenth of Dhul Hijja, 367 AH.

The Twenty-Seventh Assembly, which is Friday, the First of Muharram, 367 AH. He delivered it after he returned from the Shrine of al-Rida (as)

The Twenty-Eighth Assembly, which is Tuesday, the 5th of Muharram, 368 AH, after he returned from the Shrine of al-Rida (as).

The Twenty-Ninth Assembly, the Gathering on Friday, the Eighth of Muharram, 368 AH.

The Thirtieth Assembly, Saturday, the Ninth of Muharram, 268 AH, which is the [the Eve of] the Killing of al-Husayn b. `Ali b. Abi Talib (as).

The Thirty-First Assembly in the Remainder of the Killing [of al-Husayn], Sunday, which is the Day of `Ashura’, Ten into al-Muharram, 368 AH.

The Thirty-Second Assembly, Tuesday, the Twelfth of Muharram, 368 AH.

The Thirty-Third Assembly, Friday, Halfway into Muharram, 368 AH.

The Thirty-Fourth Assembly, the Assembly of Tuesday, the Nineteenth of Muharram, 368 AH.

The Thirty-Fifth Assembly, the Assembly of Friday, the Twenty-Second of Muharram, 368 AH.

The Thirty-Sixth Assembly, the Assembly of Tuesday, the Twenty-Sixth of Muharram, 368 AH.

The Thirty-Seventh Assembly, the Assembly of Friday, the Last of Muharram, 368 AH.

The Thirty-Eighth Assembly, the Assembly of Tuesday, the Fourth of Safar, 368 AH.

The Thirty-Ninth Assembly, the Assembly of Friday, the Seventh of Safar, 368 AH.

The Fortieth Assembly, which is the Assembly of Tuesday, the Eleventh of Safar, 368 AH.

The Forty-First Assembly, the Assembly of Friday, the Fourteenth of Safar, 368 AH.

The Forty-Second Assembly, the Assembly of Tuesday, the Eighteenth of Safar, 368 AH.

The Forty-Third Assembly, the Assembly of Friday, the Twenty-First of Safar, 368 AH.

The Forty-Fourth Assembly, the Assembly of Tuesday, the Twenty-Fifth of Safar, 368 AH.

The Forty-Fifth Assembly, the Assembly of Friday, Two Nights Remaining from Safar, 368 AH.

The Forty-Sixth Assembly, the Assembly of Tuesday, the Second of the Month of Rabi` al-Awwal, 368 AH.

The Forty-Seventh Assembly, Friday, the Fifth of the Month of Rabi` al-Awwal, 368 AH.

The Forty-Eighth Assembly, the Assembly of Tuesday, the Ninth of the Month of Rabi` al-Awwal, 368 AH.

The Forty-Ninth Assembly, the Assembly of Friday, the Twelfth of the Month of Rabi` al-Awwal, 368 AH.

The Fiftieth Assembly, the Assembly of Tuesday, the Sixteenth of the Month of Rabi` al-Awwal, 368 AH.

The Fifty-First Assembly, the Assembly of Friday, the [Nineteenth] of Rabi` al-Awwal, 368 AH.

The Fifty-Second Assembly, which is Tuesday, the Twenty-Third of the Month of Rabi` al-Awwal, 368 AH.

The Fifty-Third Assembly, which is Friday, the Twenty-Sixth of the Month of Rabi` al-Awwal, 368 AH.

The Fifty-Forth Assembly, the Assembly of Tuesday, the First of Rabi` al-Akhir, 368 AH.

The Fifty-Fifth Assembly, the Assembly of Friday, the Fourth of the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Sixth Assembly, the Assembly of Tuesday, the 8th of the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Seventh Assembly, the Assembly of Friday, the Eleventh of the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Eighth Assembly, the Assembly of Tuesday, Halfway through the Month of Rabi` al-Akhir, 368 AH.

The Fifty-Ninth Assembly, the Assembly of Friday, the Eighteenth of the Month of Rabi` al-Akhir, 368 AH.

The Sixtieth Assembly, the Assembly of Tuesday, the Twenty-Second of the Month of Rabi` al-Akhir, 368 AH.

The Sixty-First Assembly, the Assembly of Friday, the Twenty-Fifth of the Month of Rabi` al-Akhir, 368 AH.

The Sixty-Second Assembly, the Assembly of Tuesday, the Last of Rabi` al-Akhir, 368 AH.

The Sixty-Third Assembly, the Assembly of Friday, the Third of Jumada al-Ula, 368 AH.

The Sixty-Fourth Assembly, the Assembly of Tuesday, the Sixth of Jumada al-Ula, 368 AH.

The Sixty-Fifth Assembly, the Assembly of Friday, the Ninth from Jumada al-Ula, 368 AH.

The Sixty-Sixth Assembly: The Assembly of Tuesday, the Thirteenth of Jumada al-Ula, 368 AH.

The Sixty-Seventh Assembly, the Assembly of Friday, the Sixteenth of Jumada al-Ula, 368 AH.

The Sixty-Eighth Assembly, which is the Assembly of Tuesday, Ten Days Remaining from Jumada al-Ula, 368 AH.

The Sixty-Ninth Assembly, the Assembly of Friday, the Thirty-Second of Jumada al-Ula, 368 AH.

The Seventieth Assembly, the Assembly of Tuesday, the Twenty-Seventh of Jumada al-Ula, 368 AH.

The Seventy-First Assembly, the Assembly of Friday, the Last of Jumada al-Ula, 368 AH.

The Seventy-Second Assembly, the Assembly of Tuesday, the Fifth of Jumada al-Ukhra, 368 AH.

The Seventy-Third Assembly, the Assembly of Friday, the Eighth from Jumada al-Ukhra, 368 AH.

The Seventy-Fourth Assembly, the Assembly of Tuesday, the Twelfth of Jumada al-Ukhra, 368 AH.

The Seventy-Fifth Assembly, the Assembly of Friday, the Middle of Jumada al-Ukhra, 368 AH.

The Seventy-Sixth Assembly, the Assembly of Tuesday, the Nineteenth of Jumada al-Ukhra, 368 AH.

The Seventy-Seventh Assembly, the Assembly of Friday, Eight Days Remaining from Jumada al-Ukhra, 368 AH.

The Seventy-Eighth Assembly, the Assembly of Tuesday, Four Days Remaining from Jumada al-Ukhra, 368 AH.

The Seventy-Ninth Assembly, the Assembly of Friday, the Last of Jumada al-Ukhra, 368 AH.

The Eightieth Assembly, the Assembly of Tuesday, Four Nights into Rajab, 368 AH.

The Eighty-First Assembly, the Assembly of Friday, Seven Nights into Rajab, 368 AH.

The Eighty-Second Assembly, the Assembly of Tuesday, the Eleventh of Rajab, 368 AH.

The Eighty-Third Assembly, the Assembly of Friday, the Fourteenth of Rajab, 368 AH.

The Eighty-Fourth Assembly, the Assembly of Tuesday, the Eighteenth of Rajab, 368 AH.

The Eighty-Fifth Assembly, the Assembly of Friday, the Twenty-Second of Rajab, 368 AH.

The Eighty-Sixth Assembly, the Assembly of Tuesday, Five Days Remaining in Rajab, 368 AH.

The Eighty-Seventh Assembly, the Assembly of Friday, the Twenty-Eighth of Rajab, 368 AH.

The Eighty-Eighth Assembly, Saturday, the Last Day of Rajab, 368 AH.

The Eighty-Ninth Assembly, the Assembly of Sunday, the First of Sha`ban, 368 AH, in the House of al-Sayyid Abi Muhammad Yahya b. Muhammad al-`Alawi (ra)

The Ninetieth Assembly, the Assembly of Tuesday, the Third of Sha`ban, 368 AH.

The Ninety-First Assembly, the Assembly of Friday, Six Nights into Sha`ban, 368 AH.

The Ninety-Second Assembly, the Assembly of Tuesday, the Tenth of Sha`ban, 368 AH.

The Ninety-Third Assembly, the Assembly of Friday, the Thirteenth of Sha`ban, 368 AH.

The Ninety-Fourth Assembly, Dictated on Tuesday, the Seventeenth of Sha`ban, 368 AH in Holy Mashhad (Peace Be Upon its Inhabitant), When He Went to Houses Beyond the River

The Ninety-Fifth Assembly, the Assembly of Wednesday, Twelve Nights Remain From Sha`ban, 368 AH. Dictated in the Mashhad of Imam al-Rida (s).

The Ninety-Sixth Assembly, Another Assembly of Wednesday, Twelve Nights Remain from Sha`ban, 368 AH, at `Asr Time

The Ninety-Seventh Assembly, the Assembly of Thursday, Eleven Nights Remain From Sha`ban, 368 AH, in the Mashhad of Our Master Abi'l Hasan `Ali b. Musa al-Rida (as)

1 - حدثنا الشيخ الجليل أبو جعفر محمد بن علي بن الحسين بن موسى ابن بابويه القمي (رضي الله عنه)، قال: حدثنا أبي، قال: حدثنا علي بن محمد بن قتيبة، عن حمدان بن سليمان، عن نوح بن شعيب، عن محمد بن إسماعيل بن بزيع، عن صالح ابن عقبة، عن علقمة بن محمد الحضرمي، عن الصادق جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، قال: قال رسول الله (صلى الله عليه وآله): قال الله جل جلاله: عبادي كلكم ضال إلا من هديته، وكلكم فقير إلا من أغنيته، وكلكم مذنب إلا من عصمته (1).

محمد بن علي بن الحسين بن بابويه

حدثنا الشيخ الفقيه أبو جعفر محمد بن علي بن الحسين بن موسى بن بابويه القمي رحمه الله  قال حدثنا

أبي

قال حدثنا

علي بن محمد بن قتيبة

عن

حمدان بن سليمان

نوح بن شعيب

محمد بن إسماعيل بن بزيع

صالح بن عقبة

علقمة بن محمد الحضرمي

الصادق جعفر بن محمد عليه السلام

عن أبيه ع عن آبائه ع قال قال

رسول الله ص

Abu Ja`far Muhammad b. `Ali b. al-Husayn b. Musa b. Babuwayh (ra) narrated to us. He said: My father narrated to us. He said: `Ali b. Muhammad b. Qutayba from Hamdan b. Sulayman from Nuh b. Shu`ayb from Muhammad b. Isma`il b. Bazi` from Salih b. `Uqba from `Alqama b. Muhammad al-Hadrami from al-Sadiq Ja`far b. Muhammad from his father from his forefathers (as). He said: The Messenger of Allah (s) said: Allah said: My servants! All of you are misguided except for those I have guided. All of you are poor except for those I have enriched. All of you are sinners except for those I have protected.

2 - حدثنا أبي (رحمه الله)، قال: حدثنا علي بن محمد بن قتيبة، عن حمدان ابن سليمان، عن نوح بن شعيب، عن محمد بن إسماعيل، عن صالح بن عقبة، عن علقمة، عن الصادق جعفر بن محمد (عليهما السلام)، قال: جاء أعرابي إلى النبي (صلى الله عليه وآله) فادعى عليه سبعين درهما ثمن ناقة، فقال له النبي (صلى الله عليه وآله): يا أعرابي، ألم تستوف مني ذلك؟ فقال: لا. فقال له النبي (صلى الله عليه وآله): إني قد أوفيتك. قال الاعرابي: قد رضيت برجل يحكم بيني وبينك.  فقام النبي (صلى الله عليه وآله) معه، فتحاكما إلى رجل من قريش. فقال الرجل للاعرابي: ما تدعي على رسول الله؟ قال: سبعين درهما ثمن ناقة بعتها منه. فقال: ما تقول يا رسول الله؟ فقال: قد أوفيته. فقال القرشي: قد أقررت له يا رسول الله بحقه، فإما أن تقيم شاهدين يشهدان بأنك قد أوفيته، وإما أن توفيه السبعين التي يدعيها عليك. فقام النبي (صلى الله عليه وآله) مغضبا يجر رداءه، وقال: والله لاقصدن من يحكم بيننا بحكم الله تعالى ذكره، فتحاكم معه إلى أمير المؤمنين علي بن أبي طالب (عليه السلام)، فقال للاعرابي: ما تدعي على رسول الله؟ قال: سبعين درهما ثمن ناقة بعتها منه. فقال: ما تقول يا رسول الله. قال: قد أوفيته. فقال يا أعرابي، إن رسول الله (صلى الله عليه وآله) يقول: قد أوفيتك، فهل صدق؟ قال: لا، ما أوفاني. فأخرج أمير المؤمنين (عليه السلام) سيفه من غمده وضرب عنق الاعرابي. فقال رسول الله (صلى الله عليه وآله): يا علي، لم قتلت الاعرابي؟ قال: لانه كذبك يا رسول الله، ومن كذبك فقد حل دمه ووجب قتله. فقال النبي (صلى الله عليه وآله): يا علي، والذي بعثني بالحق نبيا، ما أخطأت حكم الله تبارك وتعالى فيه، فلا تعد إلى مثلها (1).

حدثنا

محمد بن إسماعيل

علقمة

قال جاء أعرابي إلى

النبى ص

فادعى عليه سبعين درهما ثمن ناقة فقال له النبي ص

My father (rh) narrated to us. He said: `Ali b. Muhammad b. Qutayba narrated to us from Hamdan b. Sulayman from Nuh b. Shu`ayb from Muhammad b. Isma`il from Salih b. `Uqba from `Alqama from al-Sadiq Ja`far b. Muhammad (as). He said: A Bedouin came to the Prophet (s) and demanded seventy silver coins from him – the price of a she-camel. So, the Prophet (s) said to him: O Bedouin! Have you not collected that from me already? So, he said: No. So, the Prophet (s) said to him: Surely, I have already paid you. So, the Bedouin said: I want a man to judge between you and me. So, the Prophet (s) went with him and they appointed a man from Quraysh. So, the man said to the Bedouin: What is your claim against the Messenger of Allah? He said: Seventy silver coins – the price of a she-camel that I sold for him. So, he said: What do you say, O Messenger of Allah? So, he said: I have paid him. So, the Qurayshi man said: If you have given him his right, O Messenger of Allah, then either produce two witnesses to testify that you have paid him, or pay him the seventy [coins] that he has demanded from you. So, the Prophet (s) stood up in anger, dragging his cloak. He said: By Allah! I will choose someone who will judge between us by the judgment of Allah. So, they appointed Amir al-Mu’minin `Ali b. Abi Talib (as), who said to the Bedouin: What is your claim against the Messenger of Allah? He said: Seventy silver coins – the price of a she-camel that I sold for him. He said: What do you say, O Messenger of Allah? He said: I have paid him. So, he said: O Bedouin! Surely, the Messenger of Allah (s) says that he has paid you. Is he telling the truth? He said: No, he did not pay me. So, Amir al-Mu’minin (as) unsheathed his sword from its scabbard and struck the neck of the Bedouin. So, the Messenger of Allah (s) said: O `Ali! Why did you kill the Bedouin? He said: Because he belied you, O Messenger of Allah, and when one belies you, his blood becomes permissible and his killing becomes obligatory. So, the Prophet (s) said: O `Ali! By He who raised me as a prophet in truth, you have not made a mistake in applying the judgment of Allah regarding him. [However,] do not repeat this again.

163 / 3 - حدثنا أبي (رحمه الله)، قال: حدثنا علي بن محمد بن قتيبة، عن حمدان ابن سليمان، عن نوح بن شعيب، عن محمد بن إسماعيل، عن صالح، عن علقمة، قال: قال الصادق جعفر بن محمد (عليهما السلام)، وقد قلت له: يا بن رسول الله، أخبرني من تقبل شهادته ومن لا تقبل شهادته. فقال: يا علقمة، كل من كان على فطرة الاسلام جازت شهادته. قال: فقلت له: تقبل شهادة المقترف للذنوب؟ فقال: يا علقمة، لو لم تقبل شهادة المقترفين للذنوب لما قبلت إلا شهادات الانبياء والاوصياء (صلوات الله عليهم) لانهم هم المعصومون دون سائر الخلق، فمن لم تره بعينك يرتكب ذنبا أو لم يشهد عليه  بذلك شاهدان، فهو من أهل العدالة والستر، وشهادته مقبولة، وإن كان في نفسه مذنبا، ومن اغتابه بما فيه فهو خارج عن ولاية الله عزوجل داخل في ولاية الشيطان. ولقد حدثني أبي، عن أبيه، عن آبائه (عليهم السلام): أن رسول الله (صلى الله عليه وآله) قال: من اغتاب مؤمنا بما فيه، لم يجمع الله بينهما في الجنة أبدا، ومن اغتاب مؤمنا بما ليس فيه، فقد انقطعت العصمة بينهما، وكان المغتاب في النار خالدا فيها وبئس المصير. قال علقمة: فقلت للصادق (عليه السلام): يا بن رسول الله، إن الناس ينسبوننا إلى عظائم الامور، وقد ضاقت بذلك صدورنا. فقال (عليه السلام): يا علقمة، إن رضا الناس لا يملك، وألسنتهم لا تضبط، فكيف تسلمون مما لم يسلم منه أنبياء الله ورسله وحججه (عليهم السلام)؟ ألم ينسبوا يوسف (عليه السلام) إلى أنه هم بالزنا؟ ألم ينسبوا أيوب (عليه السلام) إلى أنه ابتلى بذنوبه؟ ألم ينسبوا داود (عليه السلام) إلى أنه تبع الطير حتى نظر إلى امرأة أوريا فهواها؟ وأنه قدم زوجها أمام التابوت حتى قتل ثم تزوج بها؟ ألم ينسبوا موسى (عليه السلام) إلى أنه عنين وآذوه حتى برأه الله مما قالوا، وكان عند الله وجيها؟ ألم ينسبوا جميع أنبياء الله إلى أنهم سحرة طلبة الدنيا؟ ألم ينسبوا مريم بنت عمران (عليهما السلام) إلى أنها حملت بعيسى من رجل نجار اسمه يوسف؟ ألم ينسبوا نبينا محمدا (صلى الله عليه وآله) إلى أنه شاعر مجنون؟ ألم ينسبوه إلى أنه هوى امرأة زيد بن حارثة فلم يزل بها حتى استخلصها لنفسه؟ ألم ينسبوه يوم بدر إلى أنه أخذ لنفسه من المغنم قطيفة حمراء؟ حتى أظهره الله عزوجل على القطيفة وبرأ نبيه (صلى الله عليه وآله) من الخيانة، وأنزل بذلك في كتابه: (وما كان لنبي أن يغل ومن يغلل يأت بما غل يوم القيامة) (1)، ألم ينسبوه إلى أنه (صلى الله عليه وآله) ينطق عن الهوى في ابن عمه علي (عليه السلام)؟ حتى كذبهم الله عزوجل، فقال سبحانه: (وما ينطق عن  الهوى * إن هو إلا وحي يوحى) (1) ألم ينسبوه إلى الكذب في قوله: إنه رسول من الله إليهم؟ حتى أنزل الله عزوجل عليه: (ولقد كذبت رسل من قبلك فصبروا على ما كذبوا وأوذوا حتى أتاهم نصرنا) (2)، ولقد قال يوما: عرج بي البارحة إلى السماء. فقيل: والله ما فارق فراشه طول ليلته. وما قالوا في الاوصياء (عليهم السلام) أكثر من ذلك، ألم ينسبوا سيد الاوصياء (عليه السلام) إلى أنه كان يطلب الدنيا والملك، وأنه كان يؤثر الفتنة على السكون، وأنه يسفك دماء المسلمين بغير حلها، وأنه لو كان فيه خير ما أمر خالد بن الوليد بضرب عنقه؟ ألم ينسبوه إلى أنه (عليه السلام) أراد أن يتزوج ابنة أبي جهل على فاطمة (عليها السلام)، وأن رسول الله (صلى الله عليه وآله) شكاه على المنبر إلى المسلمين، فقال: إن عليا يريد أن يتزوج ابنة عدو الله على ابنة نبي الله، ألا إن فاطمة بضعة مني، فمن آذاها فقد آذاني، ومن سرها فقد سرني، ومن غاظها فقد غاظني؟ ثم قال الصادق (عليه السلام): يا علقمة، ما أعجب أقاويل الناس في علي (عليه السلام)! كم بين من يقول: إنه رب معبود، وبين من يقول: إنه عبد عاص للمعبود! ولقد كان قول من ينسبه إلى العصيان أهون عليه من قول من ينسبه إلى الربوبية. يا علقمة، ألم يقولوا لله عزوجل: إنه ثالث ثلاثة؟ ألم يشبهوه بخلقه؟ ألم يقولوا: إنه الدهر؟ ألم يقولوا: إنه الفلك؟ ألم يقولوا: إنه جسم؟ ألم يقولوا: إنه صورة؟ تعالى الله عن ذلك علوا كبيرا. يا علقمة، إن الالسنة التي تتناول ذات الله تعالى ذكره بما لا يليق بذاته كيف تحبس عن تناولكم بما تكرهونه! فاستعينوا بالله واصبروا، إن الارض لله يورثها من يشاء من عباده و العاقبة للمتقين، فإن بني اسرائيل قالوا لموسى (عليه السلام): (أوذينا من قبل أن تأتينا ومن بعد ما جئتنا)، فقال الله عزوجل: قل لهم يا موسى: (عسى  ربكم أن يهلك عدوكم ويستخلفكم في الارض فينظر كيف تعملون) (1).

صالح

قال قال

My father (rh) narrated to us. He said: `Ali b. Muhammad b. Qutayba narrated to us from Hamdan b. Sulayman from Nuh b. Shu`ayb from Muhammad b. Isma`il from Salih from `Alqama. He said: I said to al-Sadiq Ja`far b. Muhammad (as): O son of the Messenger of Allah! Inform me of whose testimony is to be taken, and whose testimony is not to be accepted. So, he said: O `Alqama! Whoever is upon the nature (fitra) of Islam, his testimony is accepted.  He said: So, I said to him: The testimony of one who is guilty of sins is accepted? So, he said: O `Alqama! If the testimony of one who is guilty of sins were not accepted, then only the testimony of the prophets and the deputies (s) would be accepted, because they are immaculate, unlike the rest of the creation. So, whoever you do not see sinning with your eyes, or whoever has not been found guilty by two witnesses, is considered to be from the people of justice, shielded [of their private sins] – his testimony would be accepted even if he had hidden his sin in himself. Whoever exposes that (i.e. someone else’s private sin) will have exited the wilaya of Allah and entered the wilaya of Satan. My father narrated to me from his father from his forefathers (as) that the Messenger of Allah (s) said: “Whoever exposes the secret of a believer, Allah will never unite them in Paradise; and whoever falsely accuses a believer, then the hedge between them will be broken, and the accuser will be in the Fire forever in the misery of fate.” `Alqama said: So, I said to al-Sadiq (as): O son of the Messenger of Allah! The people have accused us of the grandest of matters, and this has narrowed our chests. So, he (as) said: O `Alqama! The contentment of the people does not rule, and their tongues do not impinge on anything. How would you not submit to what even the prophets of Allah, His messengers, and His Proofs were not spared of? Did they not accuse Yusuf (as) of desiring adultery? Did they not accuse Ayyub (as) of facing tribulation due to his sins? Did they not accuse Dawud (as) of following a bird, until he looked at the wife of Uriah and desired her; and that he sent her husband before his coffin (i.e. ahead of the frontlines of battle) until he was killed, then marrying her? Did they not accuse Musa (as) of being impotent until Allah freed him from what they had said? For, in the sight of Allah, he was a paragon. Did they not accuse all the prophets of Allah of being sorcerers in the pursuit of this world? Did they not accuse Maryam bt. `Imran (as) of becoming pregnant with `Isa by way of a carpenter man named Yusuf? Did they not accuse our prophet, Muhammad (s), of being an insane poet? Did they not accuse him of desiring the wife of Zayd b. Haritha, and that he did not stop until he secured her for himself? Did they not accuse him on the Day of Badr, that he had taken a red velvet [garment] for himself from the spoils? This was until Allah had made him overcome the velvet, dissociated His Prophet (s) from betrayal, and revealed this verse regarding it, “It is not for a prophet to embezzle. Whoever embezzles will be brought with what he had embezzled on the Day of Resurrection.” (3:161) Do they not accuse him (s) of speaking out of his desires with regards to his cousin `Ali (as)? This was until Allah belied them, “He does not speak out of his desires. This is not but an inspired revelation.” (53:3-4) Do they not accuse him of lying in his saying that he is a messenger from Allah to them? This was until Allah revealed the following to him, “Surely, messengers before you were belied, but they patiently endured rejection until Our help came to them.” (6:34) One day, he had said: “Yesterday, I was made to ascend to heaven.” So, it was said: “By Allah, he did not leave his bed for the whole night.” They have said even more than this about the deputies (as). Did they not accuse the Master of the Deputies (as) of pursuing this world and rulership; that he had preferred sedition over stillness, that he unjustly shed the blood of Muslims; and that, if there were any good in him, he would not have called for the neck of Khalid b. al-Walid to be struck? Do they not accuse him (as) of wanting to marry the daughter of Abi Jahl over Fatima (sa), and that the Messenger of Allah (s) expressed his concern over him on the pulpit to the Muslims, saying: “`Ali wants to marry the daughter of the enemy of Allah over the daughter of the Prophet of Allah. Surely, Fatima is a piece of me – so, whoever harms her has harmed me, whoever makes her happy has made me happy, and whoever irritates her has irritated me”? Then, al-Sadiq (as) said: O `Alqama! How astonishing are the claims of the people against `Ali (as)! How many have said: “he is a worshiped lord”, and how many have said: “he is a disobedient slave of the One who is worshiped”?! The accusation that he was disobedient is lighter than the accusation that he is a [divine] lord. O `Alqama! Do they not say that Allah is the Third of Three? Do they not make Him and His creation alike? Do they not say: “He is time”? Do they not say: “He is space”? Do they not say: “He is a body”? Do they not say: “He is a form”? Allah is high above that. O `Alqama! The tongues ascribe to the Essence of Allah that which cannot be attributed to it – so, why do you get confined when they ascribe what you hate to you?! Seek help from Allah and be patient. The Earth belongs to Allah, He bequeaths it to whomever He wills from His servants, and the end will be for the pious. Surely, the Children of Israel said to Musa (as): “We have always been oppressed – before and after you came.” (7:129) So, Allah said: “Say to them, O Musa: ‘Perhaps your Lord will destroy your enemy and make you vicegerents in the Earth, so that you may see what you will do.’” (7:129)

حدثنا أبي (رحمه الله)، قال: حدثنا محمد بن معقل القرميسيني، قال: حدثنا جعفر الوراق، قال: حدثنا محمد بن الحسن الاشج، عن يحيى بن زيد بن علي، عن أبيه، عن علي بن الحسين (عليهما السلام)، قال: خرج رسول الله (صلى الله عليه وآله) ذات يوم وصلى الفجر، ثم قال: معاشر الناس، أيكم ينهض إلى ثلاثة نفر قد آلوا (2) باللات والعزى ليقتلوني، وقد كذبوا ورب الكعبة. قال فأحجم الناس وما تكلم أحد، فقال: ما أحسب علي بن أبي طالب فيكم؟ فقام إليه عامر بن قتادة فقال: إنه وعك في هذه الليلة ولم يخرج يصلي معك، أفتأذن لي أن أخبره؟ فقال النبي (صلى الله عليه وآله): شأنك، فمضى إليه فأخبره، فخرج أمير المؤمنين علي (عليه السلام) كأنه أنشط من عقال (3)، وعليه إزار قد عقد طرفيه على رقبته، فقال: يا رسول الله، ما هذا الخبر؟ قال: هذا رسول ربي يخبرني عن ثلاثة نفر قد نهضوا إلي لقتلي، وقد كذبوا ورب الكعبة. فقال علي (عليه السلام): يا رسول الله، أنا لهم سرية وحدي، هو ذا ألبس علي ثيابي. فقال رسول الله (صلى الله عليه وآله): بل هذه ثيابي، وهذه درعي، وهذا سيفي، فدرعه وعممه وقلده وأركبه فرسه. وخرج أمير المؤمنين (عليه السلام)، فمكث ثلاثة أيام، لا يأتيه جبرئيل بخبره، ولا خبر من الارض، فأقبلت فاطمة بالحسن والحسين على وركيها، تقول: أوشك أن ييتم هذين الغلامين، فأسبل النبي (صلى الله عليه وآله) عينه يبكي، ثم قال: معاشر الناس، من يأتيني بخبر علي ابشره بالجنة. وافترق الناس في الطلب لعظم ما رأوا بالنبي (صلى الله عليه وآله)، وخرج العواتق، فأقبل عامر بن قتادة يبشر بعلي (عليه السلام)، وهبط جبرئيل على النبي (صلى الله عليه وآله) فأخبره بما كان فيه، وأقبل أمير المؤمنين  علي (عليه السلام) ومعه أسيران ورأس وثلاثة أبعرة وثلاثة أفراس. فقال النبي (على الله عليه وآله): تحب أن أخبرك بما كنت فيه يا أبا الحسن؟ فقال المنافقون: هو منذ ساعة قد أخذه المخاض، وهو الساعة يريد أن يحدثه! فقال النبي (صلى الله عليه وآله): بل تحدث أنت - يا أبا الحسن - لتكون شهيدا على القوم. قال: نعم - يا رسول الله - لما صرت في الوادي، رأيت هؤلاء ركبانا على الاباعر، فنادوني: من أنت؟ فقلت: أنا علي بن أبي طالب ابن عم رسول الله. فقالوا: ما نعرف لله من رسول، سواء علينا وقعنا عليك أو على محمد، وشد علي هذا المقتول، ودارت بيني وبينه ضربات، وهبت ريح حمراء سمعت صوتك فيها يا رسول الله وأنت تقول: قد قطعت لك جربان (1) درعه، فاضرب حبل عاتقه. فضربته فلم أحفه (2)، ثم هبت ريح صفراء، سمعت صوتك فيها يا رسول الله، وأنت تقول: قد قلبت لك الدرع عن فخذه، فاضرب فخذه. فضربته وكزته وقطعت رأسه ورميت به. وقال لي هذان الرجلان: بلغنا أن محمدا رفيق شفيق رحيم، فاحملنا إليه ولا تعجل علينا، وصاحبنا كان يعد بألف فارس. فقال النبي (صلى الله عليه وآله) يا علي، أما الصوت الاول الذي صك مسامعك فصوت جبرئيل (عليه السلام)، وأما الآخر فصوت ميكائيل (عليه السلام)، قدم إلي أحد الرجلين. فقدمه، فقال: قل لا إله إلا الله، واشهد أني رسول الله، فقال: لنقل جبل أبي قبيس أحب إلي من أن أقول هذه الكلمة. فقال: يا علي، أخره واضرب عنقه. ثم قال: قدم الآخر. فقال: قل لا إله إلا الله، واشهد أني رسول الله، فقال: ألحقني بصاحبي. قال: يا علي، أخره واضرب عنقه. فأخره، وقال أمير المؤمنين (عليه السلام) ليضرب عنقه، فهبط جبرئيل (عليه السلام) على النبي (صلى الله عليه وآله)، فقال: يا محمد، إن ربك يقرئك السلام، ويقول لك: لا تقتله فإنه حسن الخلق سخي في قومه.  فقال النبي (صلى الله عليه وآله): يا علي، أمسك، فإن هذا رسول ربي عزوجل يخبرني أنه حسن الخلق سخي في قومه. فقال المشرك تحت السيف هذا رسول ربك يخبرك! قال: نعم. قال: والله ما ملكت درهما مع أخ لي قط، ولا قطبت وجهي في الحرب، وأنا أشهد أن لا إله إلا الله، وأنك رسول الله. فقال رسول الله (صلى الله عليه وآله): هذا ممن جره حسن خلقه وسخاؤه إلى جنات النعيم (1).

محمد بن معقل القرميسيني

جعفر الوراق

محمد بن الحسن الأشج

يحيى بن زيد بن علي

أبيه

علي بن الحسين عليه السلام

قال خرج

My father (rh) narrated to us. He said: Muhammad b. Mu`aqqal al-Qarmisini narrated to us. He said: Ja`far al-Warraq narrated to us. He said: Muhammad b. al-Hasan al-Ashaj narrated to us from Yahya b. Zayd b. `Ali from his father from `Ali b. al-Husayn (as). He said: One day, the Messenger of Allah (s) went out to pray Fajr. Then, he said: O people! Which of you will rise against the three people who swore by al-Lat and al-`Uzza that they will kill me? For, by the Lord of the Ka`ba, they have lied. He said: The people refrained, and no one said anything. So, he said: I do not see `Ali b. Abi Talib among you. So, `Amer b. Qutada went to him and said: He had a fever this night and did not come out to pray with you. Do you permit me to inform him? So, the Prophet (s) said: Do as you wish. So, he went to him and informed him. So, Amir al-Mu’minin `Ali b. Abi Talib (as) came out resolutely in a tunic with its corners tied around his neck. So, he said: O Messenger of Allah! What is this news? He said: A messenger of my Lord informs me of three people who have risen to kill me, but they have lied, by the Lord of the Ka`ba. So, `Ali (as) said: O Messenger of Allah! I will fight them myself. I will go and wear my clothes (armour). So, the Messenger of Allah (s) said: Rather, here are my clothes, my shield, and my sword. So, he dressed him in his armour, his turban, and his likeness, and he had him mount his horse. Amir al-Mu’minin (as) went out. Three days had passed, and Gabriel had not come to him (the Prophet) with news about him; nor had there been any news from the Earth. So, Fatima came forward with al-Hasan and al-Husayn upon her hips, saying: I hope that these two boys have not been orphaned. So, the eye of the Prophet (s) began to weep. Then, he said: O people! Whoever comes to me with news about `Ali, I will give him the glad tidings of Paradise. So, the people spread out to seek [him], as they had seen how crucial this was to the Prophet (s). The search parties went out; and `Amer b. Qutada came forth with glad tidings of `Ali (as). Then, Gabriel came down to the Prophet (s) and informed him of what had happened to him. Amir al-Mu’minin `Ali (as) came forward with two captives, a [severed] head, three camels, and three horses. So, the Prophet (s) said: Would you like me to inform you of what had happened to you, O Aba’l Hasan? So, the hypocrites said: Just a moment ago, he was overtaken with distress, yet at this moment, he wishes to tell his story for him! So, the Prophet (s) said: Rather, you tell it, O Aba’l Hasan, so that you can be a witness over the people. He said: Yes, O Messenger of Allah. When I reached the valley, I saw them riding the camels. So, they called to me: “Who are you?” So, I said: “I am `Ali b. Abi Talib, the cousin of the Messenger of Allah.” So, they said: “We do not know of a Messenger of Allah. Whether we come across you or Muhammad, it is the same to us.” So, this person who was killed rushed toward me. We traded hits when a red wind blew. I heard your voice in it, O Messenger of Allah, and you were saying: “I have cut the pouch of his shield for you, so strike the cord of his shoulder.” I struck it, but I did not overcome him. Then, a yellow wind blew. I heard your voice in it, O Messenger of Allah, and you were saying: “I have uncovered the shield from his thigh, so strike his thigh.” So, I struck him, stabbed him, severed his head, and threw him aside. So, these two men said to me: “We were told that Muhammad was gentle, compassionate, and merciful. So, take us to him, and do not rush toward us. Our companion [that you killed] was like one thousand knights. So, the Prophet (s) said: O `Ali! As for the first voice that you heard, that was the voice of Gabriel (as). As for the other voice, that was Michael (as). He went to one of the men and said: Say “there is no god but Allah”, and bear witness that I am the Messenger of Allah. So, he said: Carrying Mount Qubays would be more beloved to me than saying these words. So, he said: O `Ali! Strike his neck. Then, he said: He went to the other [man] and said: Say “there is no god except Allah”, and bear witness that I am the Messenger of Allah. So, he said: Let me join my friend. He said: O `Ali! Strike his neck. He said: When Amir al-Mu’minin was about to strike his neck, Gabriel (as) came down to the Prophet (s) and said: O Muhammad! Surely, your Lord delivers the salaam to you, and says to you: “Do not kill him, for he is of beautiful character, and he is generous among his people.” So, the Prophet (s) said: O `Ali! Hold on, for a messenger from my Lord informs me that he is of beautiful character, and that he is generous among his people. So, the pagan said from beneath the sword: This messenger from your Lord has informed you of this?! He said: Yes. He said: By Allah, I have never withheld one silver coin from a brother of mine, nor have I even made a scornful face whilst at war. I bear witness that there is no god but Allah, and that you are the Messenger of Allah. So, the Messenger of Allah (s) said: This is one whose beautiful character and generosity will take him into the Gardens of Bliss.

Al-Amālī

Book 1, Chapter 22