Hadith 1
الحديث 1
Bihar al-Anwar · Allamah al-Majlisi
السِّيرَةِ مِنَ النَّاسِ عِنْدَهُمْ، حَتَّى إِذَا احْتُضِرَ قُلْتُ فِي نَفْسِي: لَيْسَ يَعْدِلُ بِهَذَا الْأَمْرِ عَنِّي، لِلَّذِي قَدْ رَأَى مِنِّي فِي الْمَوَاطِنِ، وَ سَمِعَ مِنَ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ،
فَجَعَلَنِي سَادِسَ سِتَّةٍ وَ أَمَرَ صُهَيْباً أَنْ يُصَلِّيَ بِالنَّاسِ، وَ دَعَا أَبَا طَلْحَةَ زَيْدَ بْنَ سَعْدٍ الْأَنْصَارِيَّ فَقَالَ لَهُ: كُنْ فِي خَمْسِينَ رَجُلًا مِنْ قَوْمِكَ فَاقْتُلْ مَنْ أَبَى أَنْ يَرْضَى مِنْ هَؤُلَاءِ السِّتَّةِ،
فَالْعَجَبُ مِنِ اخْتِلَافِ الْقَوْمِ إِذْ زَعَمُوا أَنَّ أَبِي بَكْرٍ اسْتَخْلَفَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَلَوْ كَانَ هَذَا حَقّاً لَمْ يَخْفَ عَلَى الْأَنْصَارِ فَبَايَعَهُ النَّاسُ عَلَى الشُّورَى،
ثُمَّ جَعَلَهَا أَبُو بَكْرٍ لِعُمَرَ بِرَأْيِهِ خَاصَّةً، ثُمَّ جَعَلَهَا عُمَرُ بِرَأْيِهِ شُورَى بَيْنَ سِتَّةٍ، فَهَذَا الْعَجَبُ مِنِ اخْتِلَافِهِمْ، وَ الدَّلِيلُ عَلَى مَا لَا أُحِبُّ أَنْ أَذْكُرَ قَوْلُ هَؤُلَاءِ الرَّهْطِ الَّذِينَ قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ هُوَ عَنْهُمْ رَاضٍ، فَكَيْفَ يَأْمُرُ بِقَتْلِ قَوْمٍ رَضِيَ اللَّهُ عَنْهُمْ وَ رَسُولُهُ؟! . إِنَّ هَذَا الْأَمْرَ عَجِيبٌ،
وَ لَمْ يَكُونُوا لِوِلَايَةِ أَحَدٍ مِنْهُمْ أَكْرَهَ مِنْهُمْ لِوِلَايَتِي! كَانُوا يَسْمَعُونَ وَ أَنَا أُحَاجُّ أَبَا بَكْرٍ وَ أَنَا أَقُولُ: يَا مَعْشَرَ قُرَيْشٍ! أَنَا أَحَقُّ بِهَذَا الْأَمْرِ مِنْكُمْ، مَا كَانَ مِنْكُمْ مَنْ يَقْرَأُ الْقُرْآنَ، وَ يَعْرِفُ السُّنَّةَ، وَ يَدِينُ دِينَ الْحَقِ، وَ إِنَّمَا حُجَّتِي أَنِّي وَلِيُّ هَذَا الْأَمْرِ مِنْ دُونِ قُرَيْشٍ، أَنَّ نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: الْوَلَاءُ لِمَنْ أَعْتَقَ، فَجَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِعِتْقِ الرِّقَابِ مِنَ النَّارِ، وَ أَعْتَقَهَا مِنَ الرِّقِّ،
فَكَانَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَلَاءُ هَذِهِ الْأُمَّةِ، وَ كَانَ لِي بَعْدَهُ مَا كَانَ لَهُ، فَمَا جَازَ لِقُرَيْشٍ مِنْ فَضْلِهَا عَلَيْهَا بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ جَازَ لِبَنِي هَاشِمٍ عَلَى قُرَيْشٍ، وَ جَازَ لِي عَلَى بَنِي هَاشِمٍ، بِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَوْمَ غَدِيرِ خُمٍّ: مَنْ كُنْتُ مَوْلَاهُ فَهَذَا عَلِيٌّ مَوْلَاهُ، إِلَّا أَنْ تَدَّعِيَ قُرَيْشٌ فَضْلَهَا عَلَى الْعَرَبِ بِغَيْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، فَإِنْ شَاءُوا فَلْيَقُولُوا ذَلِكَ،
فَخَشِيَ الْقَوْمُ إِنْ أَنَا وُلِّيتُ عَلَيْهِمْ أَنْ آخُذَ بِأَنْفَاسِهِمْ، وَ أَعْتَرِضَ فِي حُلُوقِهِمْ، وَ لَا يَكُونَ لَهُمْ فِي الْأَمْرِ نَصِيبٌ، فَأَجْمَعُوا عَلَى إِجْم
him, ‘Be among fifty men from your people and kill the one from these six who disagrees’. The wonder is at the differing of the people when they claimed that Abu Bakr was nominated as caliph by the Prophet-saww. If this was true, he would not have feared upon the Helpers, and the people had pledged allegiance to him upon the consultation. Then Abu Bakr made it to be for Umar by his opinion in particular. Then Umar, by his opinion, made it to be a consultation between six. So, this is the wonderment from their differing, and the evidence upon what I-asws would not like to mention the words of that group which Rasool-Allah-saww was pleased with it when he-saww passed away. So, how did he order with killing a people Allah-azwj and His-azwj Rasool-saww had been pleased from them? ! This is the strange matter. There did not happen to be any governance for anyone of them more detestable to them than my-asws governance! They were (all) listening and I-asws was arguing against Abu Bakr and I-asws said: ‘O community of Quraysh! I-asws am more rightful with this command than you are. Is there no one among you who reads the Quran, and recognises the Sunnah, and making a religion with the Religion of truth? And rather, my-asws argument is that I-asws am in-charge of this command from besides Quraysh. The Prophet-saww of Allah-azwj said: ‘The governance is the one who liberates’. Rasool-Allah-saww came with liberating the necks from the Fire, and I-asws liberated them from the slavery. So, the governance of this community was for the Prophet-saww, and for me-asws was whatever was for him-saww. Whatever was allowed for Quraysh of its merits upon it with the Prophet-saww, it is allowed for the Clan of Hashim-as upon Quraysh, and it is allowed for me-asws upon the Clan of Hashim-as, due to the words of the Prophet-saww on the day of Ghadeer Khum: ‘One whose Master-saww I-saww was, so Ali-asws is his Master-asws’, except that Quraysh claimed its merit over the Arabs without the Prophet-saww. So, if they like, they can be saying that. The people feared that I-asws would be the ruler over them that I-asws would seize their souls and object regarding their circles, and there would not happen to be any share for them in the command. So, they gathered upon one man from them, until they turned the governance away from me to Usman, hoping that he would give it and passing it around between them. While they were like that when a caller called out, it is not known who he was, and I-asws say it was a Jinn, and the people of Al-Medina heard it on the night they pledged allegiance to Usman. He said, (in prose), ‘O herald of Islam, stand and give the news, the custom has died and evil has begun, what is for Quraysh is not upon its posterity, ones who are advancing today and ones delaying. Surely, Ali-asws, he-asws is foremost with it than him, so make him-asws the ruler and do not deny! ’
So, there was
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