S 2 A 190

بِكَ،فَاعْتَقِدْ أَنْ لاَ تَرَى مُزْرِياً عَلَى وَلِيٍّ لَنَا تَقْدِرُ عَلَى نُصْرَتِهِ بِظَهْرِ الْغَيْبِ إِلاَّ نَصَرْتَهُ،إِلاَّ أَنْ تَخَافَ عَلَى نَفْسِكَ أَوْ أَهْلِكَ أَوْ وُلْدِكَ أَوْ مَالِكَ.

وَ قَالَ لِلْآخَرِ:فَأَنْتَ،أَ فَتَدْرِي لِمَا أَصَابَكَ مَا أَصَابَكَ؟قَالَ:لاَ.قَالَ:أَ مَا تَذْكُرُ حَيْثُ أَقْبَلَ قَنْبَرٌ خَادِمِي وَ أَنْتَ بِحَضْرَةِ فُلاَنٍ الْعَاتِي،فَقُمْتَ إِجْلاَلاً لَهُ لِإِجْلاَلِكَ لِي؟فَقَالَ لَكَ:وَ تَقُومُ لِهَذَا بِحَضْرَتِي؟!فَقُلْتَ لَهُ:وَ مَا بَالِي لاَ أَقُومُ وَ مَلاَئِكَةُ اللَّهِ تَضَعُ لَهُ أَجْنِحَتَهَا فِي طَرِيقِهِ،فَعَلَيْهَا يَمْشِي.فَلَمَّا قُلْتَ هَذَا لَهُ،قَامَ إِلَى قَنْبَرٍ وَ ضَرَبَهُ،وَ شَتَمَهُ،وَ آذَاهُ، وَ تَهَدَّدَهُ وَ تَهَدَّدَنِي،وَ أَلْزَمَنِي الْإِغْضَاءَ عَلَى قَذًى،فَلِهَذَا سَقَطَتْ عَلَيْكَ هَذِهِ الْحَيَّةُ،فَإِنْ أَرَدْتَ أَنْ يُعَافِيَكَ اللَّهُ تَعَالَى مِنْ هَذَا،فَاعْتِقِدْ أَنْ لاَ تَفْعَلَ بِنَا،وَ لاَ بِأَحَدٍ مِنْ مَوَالِينَا بِحَضْرَةِ أَعْدَائِنَا مَا يُخَافُ عَلَيْنَا وَ عَلَيْهِمْ مِنْهُ.

أَمَا إِنَّ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)كَانَ مَعَ تَفْضِيلِهِ لِي لَمْ يَكُنْ يَقُومُ لِي عَنْ مَجْلِسِهِ إِذَا حَضَرْتُهُ،كَمَا كَانَ يَفْعَلُهُ بِبَعْضِ مَنْ لاَ يُعَشِّرُ مِعْشَارَ جُزْءٍ مِنْ مِائَةِ أَلْفِ جُزْءٍ مِنْ إِيجَابِهِ لِي،لِأَنَّهُ عَلِمَ أَنَّ ذَلِكَ يَحْمِلُ بَعْضَ أَعْدَاءِ اللَّهِ عَلَى مَا يَغُمُّهُ،وَ يَغُمُّنِي،وَ يَغُمُّ الْمُؤْمِنِينَ،وَ قَدْ كَانَ يَقُومُ لِقَوْمٍ لاَ يَخَافُ عَلَى نَفْسِهِ وَ لاَ عَلَيْهِمْ مِثْلُ مَا خَافَ عَلَيَّ لَوْ فَعَلَ ذَلِكَ بِي».

Translation: Hold as a firm belief that whenever you see someone disparaging one of our loyal friends, and you are able to support him behind the scenes, you should support him—unless you fear for yourself, your family, your children, or your property. Then he said to the other man: And you—do you know why what befell you has befallen you? He said: No. He replied: Do you not remember when Qanbar, my servant, approached while you were in the presence of Such-and-such the tyrant, and you stood up for him out of reverence for me? He said to you, “Do you stand up for this one in my presence?!” You said to him, “And why should I not stand up, when the angels of God lay down their wings along his path, and he walks upon them?” When you said this to him, he went up to Qanbar and struck him, reviled him, harmed him, and threatened him and threatened me, and forced me to bear with vexation. Because of this, that serpent fell upon you. So if you want God, exalted is He, to cure you of this, then resolve never to do, in our regard or in the regard of any of our followers, in the presence of our enemies, anything that would bring harm upon us or upon them.

Surely, even though the Messenger of God (peace be upon him and his family) preferred me, he would not rise from his seat for me when I came to him, as he would do for some others who did not equal even a tenth of a tenth of a hundred-thousandth of what he owed me. He knew that such an act would drive some of God’s enemies to what would distress him, distress me, and distress the believers. He would stand for people regarding whom he did not fear for himself nor for them what he would have feared for me had he done that for me.

قوله تعالى:

وَ لاٰ تَعْتَدُوا إِنَّ اللّٰهَ لاٰ يُحِبُّ الْمُعْتَدِينَ [190]

Translation (Quran 2:190, M. H. Shakir): And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.

99- _1- (مَنَاقِبُ الْخُوَارِزْمِيِّ):أَنْبَأَنِي مُهَذَّبُ الْأَئِمَّةِ أَبُو الْمُظَفَّرِ عَبْدُ الْمَلِكِ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ الْهَمْدَانِيُّ نَزِيلُ بَغْدَادَ،حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي بْنِ أَحْمَدَ بْنِ عَبْدِ اللَّهِ،أَخْبَرَنَا الْحَسَنُ بْنُ عَلِيِّ بْنِ الْحَسَنِ،أَخْبَرَنِي مُحَمَّدُ بْنُ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ زَكَرِيَّا،قَالَ: قَرَأَ عَلَيَّ ابْنُ أَبِي الْحَسَنِ ابْنِ مَعْرُوفٍ،حَدَّثَنِي الْحَسَنُ بْنُ الْفَهْمِ،حَدَّثَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ سَعْدٍ،أَخْبَرَنِي خَالِدُ بْنُ مَخْلَدٍ وَ مُحَمَّدُ بْنُ الصَّلْتِ،قَالاَ:أَخْبَرَنَا الرَّبِيعُ بْنُ الْمُنْذِرِ،عَنْ أَبِيهِ،عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ،قَالَ:دَخَلَ عَلَيْنَا ابْنُ الْمُلْجَمِ(لَعَنَهُ اللَّهُ)الْحَمَّامَ،وَ أَنَا وَ الْحَسَنُ وَ الْحُسَيْنُ جُلُوسٌ فِي الْحَمَّامِ،فَلَمَّا دَخَلَ، كَأَنَّهُمَا اشْمَأَزَّا مِنْهُ،فَقَالاَ:«مَا أَجْرَأَكَ تَدْخُلُ عَلَيْنَا؟»قَالَ:فَقُلْتُ لَهُمَا:دَعَاهُ عَنْكُمَا،فَلَعَمْرِي مَا يُرِيدُ بِكُمَا إِثْماً مِنْ هَذَا.فَلَمَّا كَانَ يَوْمَ أُتِيَ بِهِ أَسِيراً،قَالَ ابْنُ الْحَنَفِيَّةِ:مَا أَنَا الْيَوْمَ بِأَعْرَفَ بِهِ مِنْ يَوْمَ دَخَلَ عَلَيْنَا الْحَمَّامَ.

فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ):«إِنَّهُ أَسِيرٌ،فَأَحْسِنُوا إِلَيْهِ وَ أَكْرِمُوا مَثْوَاهُ،فَإِنْ بَقِيتُ قَتَلْتُ أَوْ عَفَوْتُ،وَ إِنْ مِتُّ فَاقْتُلُوهُ قَتْلَتِي وَ لاٰ تَعْتَدُوا إِنَّ اللّٰهَ لاٰ يُحِبُّ الْمُعْتَدِينَ ».

_1) -مناقب الخوارزمي:282.

Translation: 99- _1- (Manaqib al-Khwarazmi: 282): Muhadhdhab al-A’immah Abu al-Muzaffar ‘Abd al-Malik b. ‘Ali b. Muhammad al-Hamdani, resident of Baghdad, informed us, [saying:] Muhammad b. ‘Abd al-Baqi b. Ahmad b. ‘Abd Allah narrated to us; al-Hasan b. ‘Ali b. al-Hasan informed us; Muhammad b. al-‘Abbas b. Muhammad b. Zakariyya informed me; he said: Ibn Abi al-Hasan b. Ma‘ruf read to me; al-Hasan b. al-Fahm narrated to me; Muhammad b. Isma‘il b. Sa‘d narrated to me; Khalid b. Makhlad and Muhammad b. al-Salt informed me; they said: al-Rabi‘ b. al-Mundhir informed us, from his father, from Muhammad b. al-Hanafiyyah, who said: Ibn Muljam (may God curse him) entered the bathhouse while I, Hasan, and Husayn were sitting in the bath. When he entered, it was as if the two of them recoiled from him, and they said: “How daring of you to enter upon us!” I said to them: Leave him be; by my life, he intends no sin against you from this. When the day came that he was brought as a captive, Ibn al-Hanafiyyah said: I do not recognize him today any better than on the day he entered the bath upon us.

‘Ali (peace be upon him) said: “He is a captive; do well to him and honor his lodging. If I remain alive, I will either kill or pardon; and if I die, then kill him with my killing, and do not transgress; surely Allah does not love the transgressors.”

قوله تعالى:

وَ إِذٰا قِيلَ لَهُ اتَّقِ اللّٰهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَ لَبِئْسَ الْمِهٰادُ [206]

Translation (Quran 2:206, M. H. Shakir): And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin; therefore hell is sufficient for him; and certainly it is an evil resting place.

99- _1- (التَّفْسِيرُ الْمَنْسُوبُ إِلَى الْإِمَامِ الْعَسْكَرِيِّ(عَلَيْهِ السَّلاَمُ)): « وَ إِذٰا قِيلَ لَهُ لِهَذَا الَّذِي يُعْجِبُكَ قَوْلُهُ اِتَّقِ اللّٰهَ وَ دَعْ سُوءَ صَنِيعِكَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ الَّذِي هُوَ مُحْتَقِبُهُ [1]،فَيَزْدَادُ إِلَى شَرِّهِ شَرّاً،وَ يُضِيفُ إِلَى ظُلْمِهِ ظُلْماً فَحَسْبُهُ جَهَنَّمُ جَزَاءً لَهُ عَلَى سُوءِ فِعْلِهِ،وَ عَذَاباً وَ لَبِئْسَ الْمِهٰادُ يُمَهِّدُهَا وَ يَكُونُ دَائِماً فِيهَا».

_1) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):362/617.

Translation: 99- _1- (al-Tafsir al-mansub ila al-Imam al-‘Askari, peace be upon him: 362/617): “And when it is said to him—about this one whose speech pleases you—‘Be mindful of God and leave off your evil conduct,’ pride seizes him because of the sin that he is bearing [1]; thus he only increases his evil upon his evil, and adds wrong to his wrong. Hell is sufficient for him as recompense for his evil deed and as punishment; and how evil is the bed he prepares, and he will be abiding therein.”

99- _2- وَ عَنْهُ:قَالَ عَلِيُّ بْنُ الْحُسَيْنِ(عَلَيْهِمَا السَّلاَمُ): «ذَمَّ اللَّهُ تَعَالَى هَذَا الظَّالِمَ الْمُعْتَدِيَ مِنَ الْمُخَالِفِينَ وَ هُوَ عَلَى خِلاَفِ مَا يَقُولُ مُنْطَوٍ،وَ الْإِسَاءَةَ إِلَى الْمُؤْمِنِينَ مُضْمِرٌ.فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ الْمُنْتَحِلِينَ لِمَحَبَّتِنَا،وَ إِيَّاكُمْ وَ الذُّنُوبَ الَّتِي قَلَّمَا أَصَرَّ عَلَيْهَا صَاحِبُهَا إِلاَّ أَدَّاهُ إِلَى الْخِذْلاَنِ الْمُؤَدِّي إِلَى الْخُرُوجِ عَنْ وَلاَيَةِ مُحَمَّدٍ وَ عَلِيٍّ(عَلَيْهِمَا السَّلاَمُ)وَ الطَّيِّبِينَ مِنْ آلِهِمَا،وَ الدُّخُولِ فِي مُوَالاَةِ أَعْدَائِهِمَا،فَإِنَّ مَنْ أَصَرَّ عَلَى ذَلِكَ فَأَدَّى خِذْلاَنُهُ إِلَى الشَّقَاءِ الْأَشْقَى مِنْ مُفَارَقَةِ وَلاَيَةِ سَيِّدِ أُولِي النُّهَى،فَهُوَ مِنْ أَخْسَرِ الْخَاسِرِينَ.

قَالُوا:يَا ابْنَ رَسُولِ اللَّهِ،وَ مَا الذُّنُوبُ الْمُؤَدِّيَةُ إِلَى الْخِذْلاَنِ الْعَظِيمِ؟ قَالَ:ظُلْمُكُمْ لِإِخْوَانِكُمُ الَّذِينَ هُمْ لَكُمْ فِي تَفْضِيلِ عَلِيٍّ(عَلَيْهِ السَّلاَمُ)،وَ الْقَوْلِ بِإِمَامَتِهِ،وَ إِمَامَةِ مَنِ انْتَجَبَهُ اللَّهُ مِنْ ذُرِّيَّتِهِ مُوَافِقُونَ،وَ مُعَاوَنَتُكُمُ النَّاصِبِينَ عَلَيْهِمْ،وَ لاَ تَغْتَرُّوا بِحِلْمِ اللَّهِ عَنْكُمْ،وَ طُولِ إِمْهَالِهِ لَكُمْ،فَتَكُونُوا كَمَنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: كَمَثَلِ الشَّيْطٰانِ إِذْ قٰالَ لِلْإِنْسٰانِ اكْفُرْ فَلَمّٰا كَفَرَ قٰالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخٰافُ اللّٰهَ رَبَّ الْعٰالَمِينَ [2]كَانَ هَذَا رَجُلٌ فِيمَنْ كَانَ قَبْلَكُمْ فِي زَمَانِ بَنِي إِسْرَائِيلَ،يَتَعَاطَى الزُّهْدَ وَ الْعِبَادَةَ،وَ قَدْ كَانَ قِيلَ لَهُ:إِنَّ أَفْضَلَ الزُّهْدِ، الزُّهْدُ فِي ظُلْمِ إِخْوَانِكَ الْمُؤْمِنِينَ بِمُحَمَّدٍ وَ عَلِيٍّ(عَلَيْهِمَا السَّلاَمُ)وَ الطَّيِّبِينَ مِنْ آلِهِمَا،وَ إِنَّ أَشْرَفَ الْعِبَادَةِ خِدْمَتُكَ إِخْوَانَكَ الْمُؤْمِنِينَ،الْمُوَافِقِينَ لَكَ عَلَى تَفْضِيلِ سَادَةِ الْوَرَى مُحَمَّدٍ الْمُصْطَفَى،وَ عَلِيٍّ الْمُرْتَضَى،وَ الْمُنْتَجَبِينَ الْمُخْتَارِينَ لِلْقِيَامِ بِسِيَاسَةِ الْوَرَى.

فَعُرِفَ الرَّجُلُ لِمَا كَانَ يُظْهِرُ مِنَ الزُّهْدِ،فَكَانَ إِخْوَانُهُ الْمُؤْمِنُونَ يُودِعُونَهُ فَيَدَّعِي أَنَّهَا سُرِقَتْ،وَ يَفُوزُ بِهَا،وَ إِذَا لَمْ يُمْكِنْهُ دَعْوَى السَّرِقَةِ جَحَدَهَا وَ ذَهَبَ بِهَا.

وَ مَا زَالَ هَكَذَا وَ الدَّعَاوِي لاَ تُقْبَلُ فِيهِ،وَ الظُّنُونُ تَحْسُنُ بِهِ،وَ يُقْتَصَرُ مِنْهُ عَلَى أَيْمَانِهِ الْفَاجِرَةِ إِلَى أَنْ خَذَلَهُ اللَّهُ تَعَالَى،فَوُضِعَتْ عِنْدَهُ جَارِيَةٌ مِنْ أَجْمَلِ النِّسَاءِ قَدْ جُنَّتْ لِيُرْقِيَهَا بِرُقْيَةٍ فَتَبْرَأَ،أَوْ يُعَالِجَهَا بِدَوَاءٍ،فَحَمَلَهُ الْخِذْلاَنُ

_1) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):363/618.

[1] أي جامعه.

[2] الحشر 59:16.

Translation: 99- _2- And from him: ‘Ali b. al-Husayn (peace be upon them) said: “God, exalted is He, has condemned this unjust aggressor among the opponents—one who harbors within himself the contrary of what he says and conceals ill will toward the believers. So be mindful of God, O servants of God who lay claim to loving us, and beware of sins whose perpetrator rarely persists in them without being led thereby to abandonment (khidhlan)—which leads to departing from the wilayah of Muhammad and ‘Ali (peace be upon them) and the pure ones from their family, and entering into the allegiance of their enemies. Whoever persists in that, and whose abandonment leads him to the most wretched misery—separation from the wilayah of the master of those endowed with intellect—he is among the greatest losers.

They said: O son of the Messenger of God, which sins lead to the great abandonment? He said: Your wrongdoing toward your brothers who agree with you in preferring ‘Ali (peace be upon him), in affirming his Imamate and the Imamate of those whom God has chosen from his progeny; and your assisting the nasibis against them. Do not be deceived by God’s forbearance toward you and His long granting of respite to you, lest you become like the one about whom God, Mighty and Majestic, has said: ‘Like the Shaitan when he says to man: Disbelieve. But when he disbelieves, he says: Surely I am clear of you, surely I fear Allah, the Lord of the worlds’ [2]. There was a man among those before you, in the time of the Children of Israel, who affected asceticism and worship. And it had been said to him: ‘The best asceticism is to abstain from wronging your brothers who believe in Muhammad and ‘Ali (peace be upon them) and the pure ones from their family; and the noblest worship is your service to your believing brothers who agree with you in preferring the masters of creation—Muhammad, the Chosen, and ‘Ali, the Elect—and the select ones chosen to undertake the governance of creation.’

So the man became well known for what he displayed of asceticism. His believing brothers would deposit (valuables) with him, and he would claim they were stolen and thus take them. If he could not claim theft, he would deny them and abscond with them. He remained thus while claims against him were not accepted, good opinions of him prevailed, and people settled for his wicked oaths—until God, exalted is He, forsook him. Then there was placed with him a maiden—among the most beautiful of women—who had gone mad, that he might treat her with an incantation so she would recover, or medicate her with a remedy. Abandonment then drove him…”

Footnotes:

[1] أي جامعه.

[1] ay jami‘ahu.

[2] الحشر 59:16.

[2] al-Hashr 59:16.