Maʿānī al-ʾAkhbār

حدثنا أبي - رحمه الله - قال حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، عن عمر بن أذينة، عن زرارة قال: سألت أبا جعفر عليه السلام عن قول الله عز وجل " حنفاء لله غير مشركين به " وقلت: ما الحنفية؟ قال: هي الفطرة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Ali bin Ibrahim bin Hashim, from his father, from Muhammed bin Abi ‘Umayr, from Umar bin Udhayna, from Zurara, that he said: I asked Abu Ja’far, peace be upon him, about the saying of Allah, Exalted and Glorious is He: «Turning (in orthodoxy) to Allah, not associating (anything) with Him» (22:31) and I said: What is orthodoxy? He said: It is innateness.

حدثنا أحمد بن عيسى المكتب، قال: حدثنا أحمد بن محمد الوراق، قال: حدثني بشر بن سعيد بن قيلويه المعدل بالمرافقة قال: حدثنا عبد الجبار بن كثير التميمي اليماني قال: سمعت محمد بن حرب الهلالي أمير المدينة يقول: سألت جعفر بن محمد عليهما السلام فقلت له: يا ابن رسول الله في نفسي مسألته أريد أن أسألك عنها. فقال: إن شئت أخبرتك بمسألتك قبل أن تسألني وإن شئت فسل، قال: فقلت له: يا ابن رسول الله وبأي شئ تعرف ما في نفسي قبل سؤالي عنه؟ قال: بالتوسم والتفرس: أما سمعت قول الله عز وجل: " إن في ذلك لآيات للمتوسمين " وقول رسول الله صلى الله عليه وآله: " اتقوا فراسة المؤمن فإنه ينظر بنور الله عز وجل "؟ قال: قلت له: يا ابن رسول الله فأخبرني بمسألتي. قال: أردت أن تسألني عن رسول الله صلى الله عليه وآله لم لم يطق حمله علي عليه السلام عند حطه الأصنام من سطح الكعبة مع قوته وشدته وما ظهر منه في قلع باب القموص بخيبر والرمي بها وراءه أربعين ذراعا وكان لا يطيق حمله أربعون رجلا وقد كان رسول الله صلى الله عليه وآله ير كتب الناقة والفرس والبغلة والحمار وركب البراق ليلة المعراج وكل ذلك دون علي عليه السلام في القوة والشدة. قال: فقلت له: عن هذا والله أردت أن أسألك يا ابن رسول الله فأخبرني. فقال: إن عليا عليه السلام برسول الله شرف، وبه ارتفع، وبه وصل إلى إطفاء نار الشرك وإبطال كل معبود دون الله عز وجل، ولو علا النبي صلى الله عليه وآله لحط الأصنام لكان بعلي عليه السلام مرتفعا وشريفا وواصلا إلى حط الأصنام، ولو كان ذلك كذلك لكان أفضل منه، ألا ترى أن عليا عليه السلام قال: لما علوت ظهر رسول الله صلى الله عليه وآله شرفت وارتفعت حتى لو شئت أن أنال السماء لنلتها، أما علمت أن المصباح هو الذي يهتدي به في الظلمة وانبعاث فرعه من أصله، وقد قال علي عليه السلام: " أنا من أحمد كالضوء من الضوء "، أما علمت أن محمدا وعليا صلوات الله عليهما كانا نورا بين يدي الله جل جلاله قبل خلق الخلق بألفي عام وان الملائكة لما رأت ذلك النور رأت له أصلا قد انشعب فيه شعاع لامع، فقالت: إلهنا وسيدنا، ما هذا النور! فأوحى الله عز وجل إليهم: هذا نور من نوري أصله نبوة وفرعه إمامه، أما النبوة فلمحمد عبدي ورسولي، وأما الإمامة فلعلي حجتي ووليي ولولاهما ما خلقت خلقي، أما علمت أن رسول الله صلى الله عليه وآله رفع يدي علي عليه السلام بغدير خم حتى نظر الناس إلى بياض إبطيهما فجعله مولى المسلمين وإمامهم، وقد احتمل صلى الله عليه وآله الحسن والحسين عليهما السلام يوم حظيرة بني النجار، فلما قال له بعض أصحابه: ناولني أحدهما يا رسول الله. قال: نعم الحاملان ونعم الراكبان وأبوهما خير منهما، وروي في خبر آخر أن رسول الله صلى الله عليه وآله حمل الحسن وحمل جبريل الحسين فلهذا قال: نعم الحاملان. وإنه عليه السلام كان يصلى بأصحابه فأطال سجدة من سجداته، فلما سلم قيل له: يا رسول الله لقد أطلت هذه السجدة. فقال صلى الله عليه وآله: نعم، إن ابني ارتحلني فكرهت أن أعجله حتى ينزل وإنما أراد عليه السلام بذلك رفعهم وتشريفهم، فالنبي صلى الله عليه وآله رسول بني آدم وعلي عليه السلام إمام ليس بنبي ولا رسول فهو غير مطيق لحمل أثقال النبوة. قال محمد بن حرب الهلالي: قلت له: زدني يا ابن رسول الله. فقال: إنك لأهل للزيادة، إن رسول الله صلى الله عليه وآله حمل عليا على ظهره يريد بذلك أنه أبو ولده وإمام الأئمة من صلبه، كما حول رداءه في صلاة الاستسقاء وأراد أن يعلم أصحابه بذلك أنه قد تحول الجدب خصبا. قال: فقلت له: زدني يا ابن رسول الله، فقال: احتمل رسول الله صلى الله عليه وآله عليا يريد بذلك أن يعلم قومه أنه هو الذي يخفف عن ظهر رسول الله صلى الله عليه وآله ما عليه من الدين والعدات والأداء عنه من بعده. قال: فقلت له: يا ابن رسول الله زدني، فقال: إنه احتمله ليعلم بذلك أنه قد احتمله وما حمل، لأنه معصوم لا يحتمل وزرا فتكون أفعاله عند الناس حكمة وصوابا، وقد قال النبي صلى الله عليه وآله لعلي عليه السلام: يا علي إن الله تبارك وتعالى حملني ذنوب شيعتك ثم غفرها لي، وذلك قوله عز وجل: " ليغفر لك الله ما تقدم من ذنبك وما تأخر " ولما أنزل الله تبارك وتعالى عليه " يا أيها الذين آمنوا عليكم أنفسكم " قال النبي صلى الله عليه وآله " يا أيها الناس عليكم أنفسكم لا يضر كم من ضل إذا اهتديتم " وعلي نفسي وأخي، أطيعوا عليا فإنه مطهر معصوم لا يضل ولا يشقى، ثم تلا هذه الآية " قل أطيعوا الله وأطيعوا الرسول فإن تولوا فإنما عليه ما حمل وعليكم ما حملتم وإن تطيعوه تهتدوا وما على الرسول إلا البلاغ المبين". قال محمد بن حرب الهلالي: ثم قال لي جعفر بن محمد عليهما السلام: أيها الأمير لو أخبرتك بما في حمل النبي صلى الله عليه وآله عليا عليه السلام عند حط الأصنام من سطح الكعبة من المعاني التي أرادها به لقلت: إن جعفر بن محمد لمجنون، فحسبك من ذلك ما قد سمعته. فقمت إليه وقبلت رأسه وقلت: الله أعلم حيث يجعل رسالته.

1. We were told by Ahmad bin Isa al-Mukattib, that he said: We were told by Ahmad bin Muhammed al-Warraq, that he said: I was told by Bishr bin Sa’eed bin Qeelawayh al-Mu’addil, in Murafiqa [1], that he said: We were told by Abdul-Jabbar bin Kathir al-Tamimi al-Yamani, that he said: I heard Muhammed bin Harb al-Hilali, a commander in Medina, say: I asked Ja’far bin Muhammed, peace be upon them both, and said to him: O son of Allah’s Messenger, there is a matter (of question) in me which I want to ask you about. He saud: If you wish, I would inform you of your matter before you ask me, and if you wish, then ask. He said: Then I said to him: O son of Allah’s Messenger, and by what thing do you know what is in my inner self before I ask of it? He said: By discerning and scrutinizing. Have you not heard the saying of Allah, Exalted and Glorious is He: «Indeed, in that are signs for those who discern.» (15:75) and the saying of the Messenger of Allah, Allah’s blessings be upon him and his Family: «Fear the scrutinizing of the believer, for indeed, he gazes with the Light of Allah, Exalted and Gloriousis He»? He said: I said to him: O son of Allah’s Messenger, then inform me of my matter. He said: He said: You wanted to ask me about the Messenger of Allah, Allah’s blessings be upon him and his Family, why he was capable of carrying Ali, peace be upon him, when he put down the statues from the roof of the Ka’ba, despite his strength, severeness and what appeared from him at the pulling out of the gate of the lion in Khaybar and the casting of it behind him by (the length of) forty upper arms, when forty men were not capable of carrying it. The Messenger of Allah, Allah’s blessings be upon him and his Family, however, used to ride a female camel, horse, mole and donkey, and also rode the Buraq [2] at the Night of Ascension, and all that are (signs of what is) beneath Ali, peace be upon him, in strength and severeness. He said: Then I said to him: About this, by Allah, I wanted to ask you, O son of Allah’s Messenger, so inform me. He said: Indeed, Ali, peace be upon him, was honored through the Messenger of Allah, and by him he was elevated, and by him he reached (the extent of) extinguishing the fire of polytheism and invalidating every worshipped except for Allah, Exalted and Glorious is He. If the Prophet, Allah’s blessings be upon him and his Family, had been carried to take down the statues, he would have, through Ali, peace be upon him, become in a state of elevation, honor and reach to take down the statues. If it was as such, he would be better than him. Do you not see that Ali, peace be upon him, said: «When I was on the back of Allah’s Messenger, Allah’s blessings be upon him and his Family, I was honored and raised to the extent that even if I had wished to reach the sky, I would have reached it»? Do you not know that the lamp is that by which one is guided in darkness, and in which the branch emerges from the source? Ali, peace be upon him, had said: «I am from Ahmad [3] like (how) a light (is derived) from light.» Do you not know that Muhammed and Ali, Allah’s blessings be upon them both, were between the Hands of Allah, Glorified be His Glory, before the creation of the creation by two thousand years, and that when the Angels saw that Light, they saw that it had a source from which a brightening radiation diverged, and it said: «Our God and Master, what is this Light?» to which Allah, Exalted and Glorious is He, revealed to them: «This is a Light from My Light; its source is Prophethood and its branch is Imamate. As for the Prophethood, it is for Muhammed, My Servant and Messenger, and as for the Imamate, it is for Ali, My Proof and Viceregent, and were it not for both of them, I would not have created My creation»? Do you not know that the Messenger of Allah, Allah’s blessings be upon him and his Family, raised the hands of Ali, peace be upon him, in Ghadeer Khumm until the people saw the whiteness of their underarms, and made him the Master of the Muslims and their Imam, and that he, Allah’s blessings be upon him and his Family, had carried Hasan and Hussain, peace be upon them both, on the day of the yard of the sons of Najjar, and that when some of his companions said to him: «Hand me one of them, O Messenger of Allah» he said: « How good are the two who are carrying, and how good are the two will ride, and their father is better than»? [4] It was narrated in another report that the Messenger of Allah, Allah’s blessings be upon him and his Family, carried Hasan and that Jibra’eel carried Hussain, and that it was for this sake that he said: «How good are the two who are carrying». He, peace be upon him, was praying (in congregation) with his companions and had prolonged one prostration of his prostrations, and that when he sent peace, it was said to him: O Messenger of Allah, you certainly prolonged this prostration. He, Allah’s blessings be upon him and his Family, then said: Yes, indeed, my son rode on me, and I disliked to make him haste until he gets down. By that, he, peace be upon him, only wanted to elevate and honor them. The Prophet, Allah’s blessings be upon him and his Family, is the Messenger of the sons of Adam, whereas Ali, peace be upon him, is an Imam, and is not a Prophet, nor a Messenger, and so, he is not capable of carrying the weights of Prophethood. [5] Muhammed bin Harb al-Hilali said: Then I said to him: Increase me, O son of Allah’s Messenger. He said: You are surely deserving of more. Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, carried Ali on his back in the manner that he intended that he is the father of his children and the Imam of the Imams from his backbone, like how he transformed his garment during the prayer of seeking rain and wanted to give his companions a notice that the barren ground had turned into fertile. He said: Then I said to him: Increase me, O son of Allah’s Messenger. He said: The Messenger of Allah, Allah’s blessings be upon him and his Family, carried Ali and wanted to give notice to his people that he is the one who will lighten from the back of Allah’s Messenger, Allah’s blessings be upon him and his Family, that which is upon him of debt, numbers and clearance on his behalf after him. He said: Then I said to him: O son of Allah’s Messenger, increase me. He said: Indeed, he carried him in order to give notice by it that he had carried him along with what he has carried, because he is an Infallible and does not carry a (sinful) burden, and hence, his acts would be a wisdom and rightness to people. Moreover, the Prophet, Allah’s blessings be upon him and his Family, said to Ali, peace be upon him: O Ali, indeed, Allah, Blessed and Exalted is He, made me carry the sins of your party [6] and then forgave me for them. That is the saying of Him, Exalted and Glorious is He: «That Allah might forgive what has preceded, of your (act of) sin, and what will follow» (48:2). Moreover, when Allah, Blessed and Exalted is He, sent down unto him: «O you who have believed, it is upon you (to take care of) your own selves» (5:105) the Prophet, Allah’s blessings be upon him and his Family, said: «O people, it is upon you (to take care of) your own selves. You will not be harmed by the one who aberrates if you are guided. Ali is my own self and my brother. Obey Ali, for indeed, he is purified, Infallible, he will not aberrate, nor become wretched.» He then recited this verse: «Say: Obey Allah, and obey the Messenger, and if they turn away, it is only upon him what was carried upon him, and it is upon you what was carried upon you, and if you obey him, you will be guided. And there is not upon the Messenger except for the clear notification.» (24:54) Muhammed bin Harb al-Hilali said: Then Ja’far bin Muhammed, peace be upon them both, said: O commander, if I was to inform you of what lies in the carrying of the Prophet, Allah’s blessings be upon him and his Family, to Ali, peace be upon him, during the taking down of the statues from the roof of the Ka’ba of the meanings which he intended with it, you would surely had said: «Indeed, Ja’far bin Muhammed is surely insane.» Hence, it is sufficient for you of that what you have heard. Then I stood up to him, kissed his head and said: Allah is More Knowledgeable where He places His Message.

حدثنا أحمد بن يحيى المكتب، قال: حدثنا أبو الطيب أحمد بن محمد الوراق، قال: حدثنا علي بن هارون الحميري، قال: حدثنا علي بن محمد بن سليمان النوفلي، قال: حدثني أبي، عن علي بن يقطين: قال: قلت لأبي الحسن موسى بن جعفر عليهما السلام: أيجوز أن يكون نبي الله عز وجل بخيلا؟ فقال: لا فقلت له: فقول سليمان عليه السلام " رب اغفر لي وهب لي ملكا لا ينبغي لأحد من بعدي " ما وجهه؟ ومعناه؟ فقال: الملك ملكان مأخوذ بالغلبة والجور واختيار الناس، وملك مأخوذ من قبل الله تبارك وتعالى كملك آل إبراهيم وملك طالوت وذي القرنين، فقال سليمان عليه السلام هب لي ملكا لا ينبغي لأحد من بعدي أن يقول إنه مأخوذ بالغلبة والجور واختيار الناس، فسخر الله تبارك وتعالى له الريح تجري بأمره رخاء حيث أصاب وجعل غدوها شهرا ورواحها شهرا، وسخر الله له الشياطين كل بناء و غواص، وعلم منطق الطير ومكن في الأرض فعلم الناس في وقته وبعده أن ملكه لا يشبه ملك الملوك المختارين من قبل الناس والمالكين بالغلبة والجور. قال: فقلت له: فقول رسول الله صلى الله عليه وآله: " رحم الله أخي سليمان ما كان أبخله "؟ فقال: لقوله وجهان: أحدهما ما كان أبخله بعرضه وسوء القول فيه، والوجه الاخر يقول ما كان أبخله إن كان أراد ما يذهب إليه الجهال. ثم قال: عليه السلام: قد والله أوتينا ما أوتي سليمان وما لم يؤت سليمان وما لم يؤت أحد من العالمين، قال الله عز وجل في قصة سليمان: " هذا عطاؤنا فامنن أو أمسك بغير حساب " وقال في قصة محمد صلى الله عليه وآلة: " ما آتاكم الرسول فخذوه وما نهيكم عنه فانتهوا".

1. We were told by Ahmad bin Ahmad bin Yahya al-Mukattab, that he said: We were told by Abu’l-Teeb, Ahmad bin Muhammed al-Warraq, that he said: We were told by Ali bin Harun al-Himyari, that he said: We were told by Ali bin Muhammed bin Sulayman al-Nawfali, that he said: I was told by my father, from Ali bin Yaqteen, that he said: I said to Abu’l-Hasan, Musa bin Ja’far, peace be upon them both: Is it permissible for a Prophet of Allah, Exalted and Glorious is He, to be stingy? He said: No. Then I said: Then what is the indication of the saying of Sulayman, peace be upon him: «My Lord, forgive me and grant me a kingdom that shall not be for anyone after me» (38:35)? And what is its meaning? He said: A kingdom is (of) two (types of) kingdoms: one kingdom that is taken by victory, tyranny and election by the people; and one kingdom that is taken (by being granted) from Allah, Blessed and Exalted is He, such as the kingdom of the Family of Ibrahim and the kingdom of Talut and the One with Two Horns. Sulayman, peace be upon him, said: «Grant me a kingdom, one by which it shall not be, for anyone after me, to say that it is taken with victory, tyranny and election by the people.» Hence, Allah, Blessed and Exalted is He, subjected the wind to him by which it flows, by his command, gently where he approaches, and he made its going be for one month and its coming be for another month. Moreover, he subjected the devils to him, every labouring and diving, and he was taught the speech of birds, and he was given the ability (to all) on earth. Then, people during his time, and after it, knew that his kingdom does not resemble the kingdom of kings that are chosen by the people and those who became kings through victory and tyranny. He said: I said to him: And the saying of Allah’s Messenger, Allah’s blessings be upon him and his Family: «May Allah grant mercy to my brother, Sulayman, how stingy he was»? He said: His sayings has two (possible) indications: one of them is how stingy he was with regards to his honor and bad statement about himself; and the other indication says: «How stingy he was, if it was that he intended what the ignorant ones think.» He, peace be upon him, then said: Surely, we have, by Allah, been granted what Sulayman was granted and what Sulayman was not granted, and what none from all the worlds was given. Allah, Exalted and Glorious is He, said with regards to the story of Sulayman: «This is Our grant, so grant or withhold without account.» (38:39) He said with regards to the story of Muhammed, Allah’s blessings be upon him and his Family: «Whatever the Messenger brings you, take it, and what he forbade you, refrain.» (59:7) [1]

حدثنا أبو عبد الله الحسين بن أحمد العلوي، قال: حدثنا محمد بن همام، عن علي ابن الحسين، قال: حدثني جعفر بن يحيى الخزاعي، عن أبي إسحاق الخزاعي، عن أبيه، قال: دخلت مع أبي عبد الله عليه السلام على بعض مواليه يعوده فرأيت الرجل يكثر من قول " آه " فقلت له: يا أخي أذكر ربك واستغث به فقال أبو عبد الله: إن " آه " اسم من أسماء الله عز وجل فمن قال: " آه " فقد استغاث بالله تبارك وتعالى.

1. We were told by Abu Abdillah, Hussain bin Ahmad al-Alawi, that he said: We were told by Muhammed bin Humam, from Ali ibn Hussain, that he said: I was told by Ja’far bin Yahya al-Khuza’i, from Abu Ishaq al-Khuza’i, from his father, that he said: I entered with Abu Abdillah, peace be upon him, into the place of one of his befrienders whom he visited (during illness), and I saw the man increasingly mention the saying: «Ah». I then said to him: O my brother, mention your Lord and seek succor in Him. Abu Abdillah then said: Indeed, «Ah» is a Name from the Names of Allah, Exalted and Glorious is He. Hence, the one who says: «Ah», has surely sought succor in Allah, Blessed and Exalted is He.

حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسيني قال: حدثنا أبو الطيب محمد بن الحسين بن حميد اللخمي قال: حدثنا أبو عبد الله محمد بن زكريا، قال: حدثنا محمد بن عبد الرحمن المهلبي، قال: حدثنا عبد الله بن محمد بن سليمان، عن أبيه، عن عبد الله بن الحسن، عن أمه فاطمة بنت الحسين عليهما السلام قال: لما اشتدت علة فاطمة بنت رسول الله صلوات الله عليها اجمتع عندها نساء المهاجرين والأنصار فقلن لها: يا بنت رسول الله كيف أصبحت، من علتك؟ فقالت: أصبحت والله عائفة لدنياكم قالية لرجالكم ، لفظتهم قبل أن عجمتهم، وشنأتهم بعد أن سبرتهم، فقبحا لفلول الحد وخور القناة ، وخطل الرأي، وبئس ما قدمت لهم أنفسهم أن سخط الله عليهم وفي العذاب هم خالدون، لا جرم لقد قلدتهم ربقتها وشننت عليهم عارها فجدعا وعقرا و سحقا للقوم الظالمين، ويحهم أنى زحزحوها عن رواسي الرسالة وقواعد النبوة ومهبط الوحي الأمين والطبين بأمر الدنيا والدين، ألا ذلك هو الخسران المبين، وما نقموا من أبي حسن، نقموا والله منه نكير سيفه، وشدة وطأته، ونكال وقعته، وتنمره في ذات الله عز وجل، والله لو تكافوا عن زمام نبذه رسول الله صلى الله عليه وآله لاعتلقه، ولسار بهم سيرا سجحا لا يكلم خشاشه ولا يتعتع راكبه، ولا وردهم منهلا نميرا فضفاضا تطفح ضفتاه، ولأصدرهم بطانا، قد تخير لهم الري غير متحل منه بطائل إلا بغمر الماء وردعه سورة الساغب ولفتحت عليهم بركات السماء والأرض وسيأخذهم الله بما كانوا يكسبون، ألا هلم فاسمع وما عشت أراك الدهر العجب وإن تعجب وقد أعجبك الحادث، إلى أي سناد استندوا؟ وبأية عروة تمسكوا؟ استبدلوا الذنابى والله بالقوادم، والعجز بالكاهل، فرغما لمعاطس قوم يحسبون أنهم يحسنون صنعا، ألا إنهم هم المفسدون ولكن لا يشعرون، أفمن يهدي إلى الحق أحق أن يتبع أمن لا يهدي إلا أن يهدي فمالكم كيف تحكمون؟ أما لعمر إلهك لقد لقحت فنظرة ريثما ننتجوا، ثم اختلبوا طلاع القعب دما عبيطا وزعافا ممقرا، هنالك يخسر المبطلون ويعرف التالون غب ما أسس الأولون، ثم طيبوا عن أنفسكم [أ] نفسا، واطمأنوا للفتنة جأشا وأبشروا بسيف صارم وهرج شامل واستبداد من الظالمين، يدع فيئكم زهيدا وزرعكم حصيدا. فيا حسرتي لكم وأنى بكم وقد عميت عليكم أنلزمكموها وأنتم لها كارهون

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Abdul-Rahman bin Muhammed al-Hussaini, that he said: We were told by Abu’l-Teeb, Muhammed bin Hussain bin Hameed al-Lakhmi, that he said: We were told by Abu Abdillah, Muhammed bin Zakariya, that he said: We were told by Muhammed bin Abdul-Rahman al-Muhallabi, that he said: We were told by Abdullah bin Muhammed bin Sulayman, from his father, from Abdullah bin Hasan, from his mother, Fatima bint Hussain, peace be upon them both, that he said: When the illness of Fatima, the daughter of Allah’s Messenger, Allah’s blessings be upon her, was severed, the women of the Muhajirun and the Ansar gathered at her place, and they said to her: O daughter of Allah’s Messenger, how have you become this morning from your illness? She said: I have become at this morning, by Allah, one who will leave this world of yours and detests your men; I spat them before I chewed them, and I have become to disgust them after having examined them. Hence, ugliness (be to them) due to the roundedness of the edges (of swords), weakness of the spears and clumsiness of opinions. Moreover, evil is what their own selves presented for them, that (it caused) Allah (to) became angry at them, and that they are to abide in torment. Assuredly, I had certainly bound the nooses to them and poured its shame upon them. Hence, may mutilation, slaughter and crushing afflict the oppressive people. Woe to them, how did they remove it from the Mountains of the Message, the Foundations of Prophethood, the descension spot of the Trusted Revelation and the Knowledgeable of matters of materialism and Religion. Alas, that is the clear loss! Whatever they harbored of malice towards Abu Hasan, they harbored, and Allah will be, for his sake, in disavowal with His Sword. Severe shall His touch be, and by exemplary punishment shall His affliction be, due to his rage for the sake of Allah, Exalted and Glorious is He. By Allah, if they had refrained from the ropes cast by Allah’s Messenger, Allah’s blessings be upon him and his Family, he would have taken it, and he would have walked with them in a suggestible manner by which its khashash will not cause injury, nor will its rider shake, and he would have made them approach a good, high-flowing spring whose banks are full to the brim, and he would have sent them off while they are full. He chose for them irrigation without seeking lawfulness to it with an enormous thing, except by a tumbler of water and the repelling of the evil of the famished. Moreover, the blessings of the Heaven and the earth would have opened to them. Allah will take them for what they acquired. Alas, come and hear. When you live (to see), life will show you wonder, and if you are wondered by the occurring, to what buttress did they lea non, and to what rope did they adhere? They replaced, by Allah, that which is behind the tail for that which is before it, and the bottoms for the upper back. Hence, there shall be spite against the sneezers for the disobediences of a people who assume that they are doing good. Alas, they are, indeed, the causers of corruption, however, they do not sense. «Is the one who guides to the truth more worthy of being followed, or the one who does not guide except that he is guided?» (10:35) Hence, what is it with you, how do you judge? Verily, by the religion of your God, I have become upset. Thus, wait a little, while you are producing, then, (you may) seek to milk until the fullness of the large vessel, from tender blood and pungent venom. There, the falsifiers will lose, and the followers will know the outcome of what the first established. So, be pleasant for yourselves, and be confident for agitation due to tribulation, and hear the tidings of a cutting sword, an inclusive turmoil and despotism from the oppressors; it will leave your booty small in size and your crops to be harvested. How heartbreaking will that be for you! And how can assistance be sought from you, when you have been blinded? Shall we bind you to it while you are disliking it?

وحدثنا بهذا الحديث أبو الحسن علي بن محمد بن الحسن المعروف بابن مقبرة القزويني، قال: أخبرنا أبو عبد الله جعفر بن محمد بن حسن بن جعفر بن حسن بن حسن بن علي بن أبي طالب عليهما السلام، قال: حدثني محمد بن علي الهاشمي، قال: حدثنا عيسى بن عبد الله بن محمد بن عمر بن علي بن أبي طالب عليه السلام قال: حدثني أبي، عن أبيه، عن جده، عن علي بن أبي طالب عليه السلام قال: لما حضرت فاطمة عليها السلام الوفاة دعتني فقالت: أمنفذ أنت وصيتي وعهدي؟ قال: قلت: بلى، أنفذها. فأوصت إلي وقالت: إذا أنا مت فادفني ليلا ولا تؤذنن رجلين ذكرتهما. قال: فلما اشتدت علتها اجتمع إليها نساء المهاجرين والأنصار فقلن: كيف أصبحت يا بنت رسول الله من علتك؟ فقالت: أصبحت والله عائفة لدنياكم وذكر الحديث نحوه.

We were told of this narration by Abu’l-Hasan, Ali bin Muhammed bin Hasan, known as Ibn Maqbara al-Qazwini, that he said: We were informed by Abu Abdillah, Ja’far bin Muhammed bin Hasan bin Ja’far bin Hasan bin Hasan bin Ali bin Abi Talib, peace be upon them both, that he said: I was told by Muhammed bin Ali al-Hashimi, that he said: We were told by Isa bin Abdullah bin Muhammed bin Umar bin Ali bin Abi Talib, peace be upon him, that he said: I was told by my father, from his father, from his grandfather, from Ali bin Abi Talib, peace be upon him, that he said: When Fatima, peace be upon her, was about to demise, she called to me and said: Are you to fulfill my testament and oath? He said: I said: Sure, I will fulfill it. She then bequeathed to me and said: If I die, then bury me at night, and do not give permission to two men whom she mentioned. He said: Then, when her illness severed, the women of the Muhajirun and the Ansar gathered to her and said: How have you become this morning, O daughter of Allah’s Messenger, from your illness? She said: I have become at this morning, by Allah, one who will leave this world of yours. He then mentioned the narration, similar to it.

حدثنا أحمد بن الحسن القطان، قال، حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا بكر بن عبد الله بن حبيب، قال: حدثنا حسان بن علي المدائني قال: حدثنا العباس بن مكرم، عن سعد الخفاف ، عن الأصبغ بن نباتة قال: كتب عثمان ابن عفان حين أحيط به إلى علي بن أبي طالب عليه السلام: أما بعد، فقد جاوز الماء الزبى، وبلغ الحزام الطبيين، وتجاوز الامر بي قدره، وطمع في من لا يدفع عن نفسه. فإن كنت مأكولا فكن خير آكل * وإلا فأدركني ولما أمزق.

1. We were told by Ahmad bin Hasan al-Qattan, that he said: We were told by Ahmad bin Yahya bin Zakariya al-Qattan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Hassaan bin Ali al-Mada’ini, that he said: We were told by Abbas bin Makram, from Sa’d al-Khaffaf, from Asbagh bin Nubata, that he said: Uthman bin Affan wrote, when he was surrounded, to Ali bin Abi Talib, peace be upon him: To proceed, the water has exceeded the zuba, the belt has reached the tubyayn, the matter has exceeded its extent with me, and I have been sought by those who do not repel from themselves. Hence, if you are one who eats, then be the best one who eats. Otherwise, catch up with me while I am being ripped.

حدثنا أبو العباس محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - بالري في رجب سنة تسع وأربعين وثلاثمائة، قال: حدثنا أبو بكر محمد بن القاسم الأنباري، قال: حدثنا محمد بن يونس، قال: حدثنا عبد الرحمن بن عبد الله أبو صالح الطويل التمار البصري جليس سليمان بن حرب، قال: حدثنا إسماعيل بن قيس، عن مخرمة بن بكير، عن أبي حازم، عن خارجة بن زيد بن ثابت، عن أبيه قال: لما كان يوم أحد بعثني رسول الله صلى الله عليه وآله في طلب سعد بن الربيع وقال لي: إذا رأيته فأقرئه مني السلام وقل له: كيف تجدك؟ قال: فجعلت أطلبه بين القتلى حتى وجدته بين ضربة بسيف وطعنة برمح ورمية بسهم فقلت له: إن رسول الله صلى الله عليه وآله يقرء عليك السلام وهو يقول: كيف تجدك؟ فقال: سلم على رسول الله عليه وآله وقل لقومي الأنصار: لا عذر لكم عند الله إن وصل إلى رسول الله صلى الله عليه وآله وفيكم شفر يطرف. وفاضت نفسه.

1. We were told by Abu’l-Abbas, Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, in Ray, during Rajab, year 349, that he said: We were told by Abu Bakr, Muhammed bin Qasem al-Anbari, that he said: We were told by Muhammed bin Yunus, that he said: We were told by Abdul-Rahman bin Abdullah, Abu Saleh al-Tuweel, the date seller, al-Basri, the one who sat with Sulayman bin Harb, that he said: We were told by Isma’eel bin Qais, from Makhrama bin Bukair, from Abu Hazem, from Kharija bin Zaid bin Thabit, from his father, that he said: When it was the Day of Uhud, the Messenger of Allah, Allah’s blessings be upon him and his Family, sent me to seek Sa’d bin Rabee’, and he said to me: If you see him, recite upon him peace, from me, and say to him: How do you find yourself? He said: Then I kept seeking him among the slain until I found him between a hit by the sword, a stab of a spear and a hit by an arrow, and I said to him: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, recites peace upon you and says to you: How do you find yourself? He said: Send peace upon the Messenger of Allah, Allah’s blessings be upon him and his Family, and say to my people, the Ansar: There is no excuse for you, in the sight of Allah, if the Messenger of Allah, Allah’s blessings be upon him and his Family, reaches and there is among you ones who are edges of eyelids. His soul then burst out.

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني - رضي الله عنه - قال: حدثنا عبد العزيز بن يحيى الجلودي، قال: حدثنا أبو عبد الله أحمد بن عمار بن خالد، قال: حدثنا يحيى بن عبد الحميد الحماني قال: حدثنا عيسى بن راشد، عن علي بن خزيمة، عن عكرمة، عن ابن عباس، وحدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن ابن أبي عمير، عن أبان بن عثمان، عن أبان ابن تغلب، عن عكرمة، عن ابن عباس، قال: ذكرت الخلافة عند أمير المؤمنين علي بن أبي طالب عليه السلام فقال: والله لقد تقمصها أخو تيم وإنه ليعلم أن محلي منها محل القطب من الرحى ينحدر عنه السيل، ولا يرتقي إليه الطير، فسدلت دونها ثوبا، وطويت عنها كشحا، وطفقت أرتئي [ما] بين أن أصول بيد جذاء أو أصبر على طخية عمياء، يشيب فيها الصغير، ويهرم فيها الكبير، ويكدح فيها مؤمن حتى يلقى الله [ربه]. فرأيت أن الصبر على هاتا أحجى، فصبرت وفي العين قذى، وفي الحلق شجى، أرى تراثي نهبا، حتى إذا مضى الأول لسبيله عقدها لأخي عدي بعده، فيا عجبا بينا هو يستقيلها في حياته إذ عقدها لآخر بعد وفاته، فصيرها والله في حوزة خشناء، يخشن مسها، ويغلظ كلمها، ويكثر العثار والاعتذار [منها]، فصاحبها كراكب الصعبة إن عنف بها حرن، وإن سلس بها غسق فمني الناس بتلون واعتراض وبلوا مع هن وهني. فصبرت على طول المدة وشدة المحنة حتى إذا مضى لسبيله جعلها في جماعة زعم أني منهم، فيالله لهم وللشورى، متى اعترض الريب في مع الأول منهم حتى صرت أقرن بهذه النظائر؟ فمال رجل بضبعه، وأصغى آخر لصهره، وقام ثالث القوم نافجا حضينه بين نثيله ومعتلفه، وقام معه بنو أمية يهضمون مال الله هضم الإبل نبتة الربيع، حتى أجهز عليه عمله، فما راعني إلا والناس إلي كعرف الضبع، قد انثالوا علي من كل جانب، حتى لقد وطئ الحسنان وشق عطافي، حتى إذا نهضت بالامر نكثت طائفة وفسقت أخرى ومرق آخرون، كأنهم لم يسمعوا قول الله تبارك وتعالى. " تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين " بلى والله لقد سمعوا ولكن احلولت الدنيا في أعينهم، وراقهم زبرجها، والذي فلق الحبة وبرأ النسمة لولا حضور الناصر وقيام الحجة وما أخذ الله تعالى على العلماء أن لا يقروا [على] كظة ظالم ولا سغب مظلوم لا لقيت حبلها على غاربها، ولسقيت آخرها بكأس أولها، ولألفيتم دنياكم أزهد عندي من عفطة عنز. قال: وناوله رجل من أهل السواد كتابا فقطع كلامه وتناول الكتاب فقلت: يا أمير المؤمنين لو اطردت مقالتك إلى حيث بلغت. فقال: هيهات يا ابن عباس! تلك شقشقة هدرت ثم قرت. فما أسفت على كلام قط كأسفي على كلام أمير المؤمنين صلوات الله عليه إذ لم يبلغ حيث أراد.

1. We were told by Muhammed bin Ibrahim bin Ishaq al-Talaqani, may Allah be pleased with him, that he said: We were told by Abdul-Aziz bin Yahya al-Jaloudi, that he said: We were told by Abu Abdillah, Ahmad bin Ammar bin Khalid, that he said: We were told by Yahya bin Abdul-Hamid al-Humani, that he said: We were told by Isa bin Rashid, from Ali bin Khuzaima, from Ikrima, from Ibn Abbas, and we were also told by Muhammed bin Ali Majilawayh, from his paternal uncle, Muhammed bin Abi’l-Qasem, from Ahmad bin Abi Abdillah al-Barqi, from his father, from Ibn Abi ‘Umayr, from Aban bin Uthman, from Aban bin Taghlib, from Ikrima, from Ibn Abbas, that he said: The caliphate was mentioned in the presence of the Commander of the Believers, Ali bin Abi Talib, peace be upon him, and he said: By Allah, it was put on by the brother of Taim, and indeed, he was knowing that my place from it is (like) the place of the axis in relation to the hand mill, from which the flood declines and to which birds to not ascend. Hence, I hanged before it a cloth, and I folded away from it, with my wast. I then came to have the choice between to assault with an amputated hand or to remain patient upon a blind severe darkness, in which the small develops grey hair, and in which the big becomes old, and in which a believer is drudged until he meets Allah, his Lord. Hence, I saw that to remain patient was wiser, and so I remained patient, although there was speck in the eye and suffocation in the throat. I saw my inheritance being plundered, and until the first one went his way, he assembled it to the brother of ‘Adi after him. How strange is it that he was attempting to cast it off, during his lifetime, and then the other assembled it after his demise. He then placed it, by Allah, in a tough enclosure, whose touch was rough, whose cause of injury was harsh, and whose mistakes were plenty and so the excuses to them. Thus, the one who possessed it was like the rider of an unruly camel; if he would deal with it fiercely, he stops, and if he would deal with it loosely, he falls into darkness. Consequently, the people got afflicted by unsteadiness, deviation and tribulation along with such-a-belittled and such-a-belittled. So, I remained patient for the long period and severe ordeal until he went his way, and he made it among a group which he claimed I am one of. But by Allah, what is there to do with them and the congregation? Since when did doubt arise about me along with (their following of) the first of them, to the extent that I was made akin to these likes? A man of them then inclined his desire (to another) and another listened to his son-in-law. Then the third (leader) from the people arose, heaving his chest, between his penis and fodder spot, and the sons of Umayyah arose with him, chewing on the property of Allah like the chewing of camels for the spring’s vegetation, until his own deed delivered him the deathblow. I was then not surprised except by that people came to me like the mane of the hyena. They advanced to me from every side, to the extent Hasan and Hussain were stepped upon and the edge of my shoulder garment was torn. When I then arose with the matter, one group violated (their oath), another gravely disobeyed and others became renegades, as if they had not heard the saying of Allah, Blessed and Exalted is He: «That Home of the Hereafter, We make for those who do not seek elevation on earth, nor corruption. And the good outcome is for the godfearing.» (28:83) Sure, by Allah, they had certainly heard it. However, this world appeared as glittering in their eyes, and its ornament seduced them. By the One who split the seed and creation mankind, were it not for the attendance of the assistant, the establishment of the Proof and what Allah, Exalted is He, has taken upon the scholars that they do not acknowledge the gluttony of the oppressor, nor the famine of the oppressed, I would surely have cast its rope on its own shoulders, and I would have made its end drink by the cup of its beginning (by equal treatment). You would then have observed that this world of yours is of less value to me than the nose-fart of a goat. He said: A man from the mass handed him a book, and so he interrupted his speech and received the book. I then said: O Commander of the Believers, (it would be good) if you were to continue your saying until you are finished. He said: May such stay far, O Ibn Abbas. That is (like) a foam of a camel that gushed out, but then subsided. I have never grieved over any speech like my grievance over the speech of the Commander of the Believers, Allah’s blessings be upon him, as he did not reach what he intended.

حدثنا أبي - رحمه الله - قال: حدثنا محمد بن يحيى العطار، قال: حدثنا أحمد بن محمد بن خالد، قال: حدثني أبو عبد الله الرازي، عن الحسن بن علي بن أبي عثمان عن موسى بن بكر، عن أبي الحسن موسى بن جعفر، عن أبيه، عن آبائه عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إن الله تبارك وتعالى اختار من البلدان أربعة فقال عز وجل: " والتين و الزيتون وطور سينين وهذا البلد الأمين " التين المدينة، والزيتون بيت المقدس، و طور سينين الكوفة، وهذا البلد الأمين مكة.

1. We were told by my father, may Allah grant him mercy, that he said: We were told by Muhammed bin Yahya al-‘Attar, that he said: We were told by Ahmad bin Muhammed bin Khalid, that he said: I was told by Abu Abdillah al-Razi, from Hasan bin Ali bin Abi Uthman, from Musa bin Bikr, from Abu’l-Hasan, Musa bin Ja’far, from his father, from his fathers, peace be upon them, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: Indeed, Allah, Blessed and Exalted is He, chose from the lands, four, and so He, Exalted and Glorious is He, said: «And by the Fig, Olive, the Mountain of Seeneen and this Safe Land.» (95:1-3) The Fig is Medina, the Olive is Jerusalem, the Mountain of Seeneen is Kufa, and the Safe Land is Mecca.