Hadith 162
الحديث 55
Bihar al-Anwar · Allamah al-Majlisi
، وَ بَقِيتُ بَيْنَ جِلْفَيْنِ خَائِفَيْنِ ذَلِيلَيْنِ حَقِيرَيْنِ: الْعَبَّاسِ وَ عَقِيلٍ، وَ كَانَا قَرِيبَيْ عَهْدٍ بِكُفْرٍ، فَأَكْرَهُونِي وَ قَهَرُونِي،
فَقُلْتُ كَمَا قَالَ هَارُونُ لِأَخِيهِ: - ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَ كادُوا يَقْتُلُونَنِي فَلِي بِهَارُونَ أُسْوَةٌ حَسَنَةٌ، وَ لِي بِعَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حُجَّةٌ قَوِيَّةٌ. قَالَ الْأَشْعَثُ: كَذَلِكَ صَنَعَ عُثْمَانُ: اسْتَغَاثَ بِالنَّاسِ وَ دَعَاهُمْ إِلَى نُصْرَتِهِ فَلَمْ يَجِدْ أَعْوَاناً فَكَفَّ يَدَهُ حَتَّى قُتِلَ مَظْلُوماً. قَالَ: وَيْلَكَ- يَا ابْنَ قَيْسٍ-! إِنَّ الْقَوْمَ حِينَ قَهَرُونِي وَ اسْتَضْعَفُونِي وَ كادُوا يَقْتُلُونَنِي وَ لَوْ قَالُوا لِي: نَقْتُلَنَّكَ الْبَتَّةَ لَامْتَنَعْتُ مِنْ قَتْلِهِمْ إِيَّايَ، وَ لَوْ لَمْ أَجِدْ غَيْرَ نَفْسِي وَحْدِي، وَ لَكِنْ قَالُوا: إِنْ بَايَعْتَ كَفَفْنَا عَنْكَ وَ أَكْرَمْنَاكَ وَ قَرَّبْنَاكَ وَ فَضَّلْنَاكَ، وَ إِنْ لَمْ تَفْعَلْ قَتَلْنَاكَ،
فَلَمَّا لَمْ أَجِدْ أَحَداً بَايَعْتُهُمْ، وَ بَيْعَتِي لَهُمْ لَمَّا لَا حَقَّ لَهُمْ فِيهِ لَا يُوجِبُ لَهُمْ حَقّاً وَ لَا يَلْزَمُنِي رِضاً،
وَ لَوْ أَنَّ عُثْمَانَ لَمَّا قَالَ لَهُ النَّاسُ اخْلَعْهَا وَ نَكُفَّ عَنْكَ خَلَعَهَا لَمْ يَقْتُلُوهُ، وَ لَكِنَّهُ قَالَ: لَا أَخْلَعُهَا. قَالُوا: فَإِنَّا قَاتِلُوكَ، فَكَفَّ يَدَهُ عَنْهُمْ حَتَّى قَتَلُوهُ،
وَ لَعَمْرِي لَخَلْعُهُ إِيَّاهَا كَانَ خَيْراً لَهُ، لِأَنَّهُ أَخَذَهَا بِغَيْرِ حَقٍّ، وَ لَمْ يَكُنْ لَهُ فِيهَا نَصِيبٌ، وَ ادَّعَى مَا لَيْسَ لَهُ، وَ تَنَاوَلَ حَقَّ غَيْرِهِ. وَيْلَكَ- يَا ابْنَ قَيْسٍ-! إِنَّ عُثْمَانَ لَا يَعْدُو أَنْ يَكُونَ أَحَدَ رَجُلَيْنِ، إِمَّا أَنْ يَكُونَ دَعَا النَّاسَ إِلَى نُصْرَتِهِ فَلَمْ يَنْصُرُوهُ، وَ إِمَّا أَنْ يَكُونَ الْقَوْمُ دَعَوْهُ إِلَى أَنْ يَنْصُرُوهُ فَنَهَاهُمْ عَنْ نُصْرَتِهِ فَلَمْ يَكُنْ يَحِلُّ لَهُ أَنْ يَنْهَى الْمُسْلِمِينَ عَنْ أَنْ يَنْصُرُوا إِمَاماً هَادِياً مُهْتَدِياً لَمْ يُحْدِثْ حَدَثاً وَ لَمْ يُؤْوِ مُحْدِثاً، وَ بِئْسَ مَا صَنَعَ حِينَ نَهَاهُمْ، وَ بِئْسَ مَا صَنَعُوا حِينَ أَطَاعُوهُ،
فَإِمَّا أَنْ يَكُونُوا لَمْ يَرَوْهُ أَهْلًا لِنُصْرَتِهِ لِجَوْرِهِ وَ حُكْمِهِ بِخِلَافِ الْكِتَابِ وَ السُّنَّةِ- وَ قَدْ كَانَ مَعَ عُثْمَانَ مِنْ أَهْلِ بَيْتِهِ وَ مَوَالِيهِ وَ أَصْحَابِهِ أَكْثَرُ مِنْ أَرْبَعَةِ آلَافِ رَجُلٍ وَ لَوْ شَاءَ اللَّهُ أَنْ يَ
hed, despicable – Al-Abbas and Aqeel, and they were both closer to the pact with Kufr, so they coerced me-asws and compelled me-asws. So, I-asws said just as Haroun-as had said to his-as brother (Musa-as): ‘Son of my mother! Surely the people weakened me and they almost killed me, [7: 150]. For me-asws there is an exemplar with Haroun-as, and for me-asws there is a pact of Rasool-Allah-saww, a strong argument’. Al-Ash’as said, ‘Usman had done like that. He sought help with the people and called them to help him, but he did not find any supporters, so he restrained his hand until he was killed as an oppressed one’. He-asws said: ‘Woe be unto you, O Ibn Qays! The people, when they coerced me, weakened me and they almost killed me, [7: 150], and had they said to me, ‘We will kill you-asws regardless’, I-asws would have defended from their killing me-asws, and even if I-asws did not find anyone apart from myself-asws alone. But, they said, ‘If you-asws pledge allegiance we will restrain from you-asws, and honour you-asws, and draw you-asws near, and give you-asws preference, and if you-asws do not do it, we will kill you-asws’. When I-asws did not find anyone, I-asws pledged allegiance to them, and my-asws allegiance to them was when there was neither any right for them regarding it nor was any right obligated for them, nor was any agreement necessitated to me. And if Usman, when the people said to him, ‘Vacate it (caliphate) and we shall restrain from you’, he had vacated it, they would not have killed him, but he said, ‘I will not vacate it’. They said, ‘Then we will kill you’. He restrained his hand from them until they killed him. And by my-asws life! Vacating it was better for him because he had taken it without right, and there did not happen to be any share for him in it, and he claimed what wasn’t for him, and he had devoured the right of someone else. Woe be unto you, O Ibn Qays! Usman is not void from happening to be one of the two men – Either he happened to have called the people to help him but they did not help him, or it so happened that the people called him that he be helped by them, and he forbade them from helping him. So, there did not happen to be any solution for him that he forbids the Muslims from helping a guiding Imam, guided, not innovating anything new, and he did not harbour an innovator, and evil is what he did when he forbade them, and evil is what they did when they obeyed him. And perhaps they did not view him as being deserving of their helping him and his decisions opposite to the Book and the Sunnah, and there were with Usman, from his family member and his friends and his companions, more than four thousand men, and had Allah-azwj so Desired, that he defends with them, would
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