Hadith 54
الحديث 587
Bihar al-Anwar · Allamah al-Majlisi
ى أَمِيرِ الْمُؤْمِنِينَ
قَالُوا لَهُ فِي الْجَوَابِ نَقَمْنَا يَا ابْنَ الْعَبَّاسِ عَلَى صَاحِبِكَ خِصَالًا كُلُّهَا مُكَفِّرَةٌ مُوبِقَةٌ تَدْعُو إِلَى النَّارِ أَمَّا أَوَّلُهَا فَإِنَّهُ مَحَى اسْمَهُ مِنِ إِمْرَةِ الْمُؤْمِنِينَ ثُمَّ كَتَبَ بَيْنَهُ وَ بَيْنَ مُعَاوِيَةَ فَإِذَا لَمْ يَكُنْ أَمِيرَ الْمُؤْمِنِينَ فَنَحْنُ الْمُؤْمِنُونَ فَلَسْنَا نَرْضَى أَنْ يَكُونُ أَمِيرَنَا
وَ أَمَّا الثَّانِيَةُ فَإِنَّهُ شَكَّ فِي نَفْسِهِ حِينَ قَالَ لِلْحَكَمَيْنِ انْظُرَا فَإِنْ كَانَ مُعَاوِيَةُ أَحَقَّ بِهَا فَأَثْبِتَاهُ وَ إِنْ كُنْتُ أَوْلَى بِهَا فَأَثْبِتَانِي فَإِذَا هُوَ شَكَّ فِي نَفْسِهِ فَلَمْ يَدْرِ أَ هُوَ الْمُحِقُّ أَمْ مُعَاوِيَةُ فَنَحْنُ فِيهِ أَشَدُّ شَكّاً
وَ الثَّالِثَةُ أَنَّهُ جَعَلَ الْحَكَمَ إِلَى غَيْرِهِ وَ قَدْ كَانَ عِنْدَنَا أَحْكَمَ النَّاسِ
وَ الرَّابِعَةُ أَنَّهُ حَكَّمَ الرِّجَالَ فِي دِينِ اللَّهِ وَ لَمْ يَكُنْ ذَلِكَ إِلَيْهِ
وَ الْخَامِسَةُ أَنَّهُ قَسَّمَ بَيْنَنَا الْكُرَاعَ وَ السِّلَاحَ يَوْمَ الْبَصْرَةِ وَ مَنَعَنَا النِّسَاءَ وَ الذُّرِّيَّةَ
وَ السَّادِسَةُ أَنَّهُ كَانَ وَصِيّاً فَضَيَّعَ الْوَصِيَّةَ
قَالَ ابْنُ عَبَّاسٍ قَدْ سَمِعْتَ يَا أَمِيرَ الْمُؤْمِنِينَ مَقَالَةَ الْقَوْمِ فَأَنْتَ أَحَقُّ بِجَوَابِهِمْ فَقَالَ نَعَمْ
ثُمَّ قَالَ يَا ابْنَ عَبَّاسٍ قُلْ لَهُمْ أَ لَسْتُمْ تَرْضَوْنَ بِحُكْمِ اللَّهِ وَ حُكْمِ رَسُولِهِ قَالُوا نَعَمْ قَالَ أَبْدَأُ عَلَى مَا بَدَأْتُمْ بِهِ فِي بَدْءِ الْأَمْرِ
ثُمَّ قَالَ كُنْتُ أَكْتُبُ لِرَسُولِ اللَّهِ ص الْوَحْيَ وَ الْقَضَايَا وَ الشُّرُوطَ وَ الْأَمَانَ يَوْمَ صَالَحَ أَبَا سُفْيَانَ وَ سُهَيْلَ بْنَ عَمْرٍو فَكَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ هَذَا مَا اصْطَلَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ ص وَ أَبُو سُفْيَانَ وَ سُهَيْلُ بْنُ عَمْرٍو
فَقَالَ سُهَيْلٌ إِنَّا لَا نَعْرِفُ الرَّحْمَنَ الرَّحِيمَ وَ لَا نُقِرُّ أَنَّكَ رَسُولُ اللَّهِ وَ لَكُنَّا نَحْسَبُ ذَلِكَ شَرَفاً لَكَ أَنْ تُقَدِّمَ اسْمَكَ قَبْلَ أَسْمَائِنَا وَ إِنْ كُنَّا أَسَنَّ مِنْكَ وَ أَبِي أَسَنُّ مِنْ أَبِيكَ
فَأَمَرَنِيَ رَسُولُ اللَّهِ ص فَقَالَ اكْتُبْ مَكَانَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ بِاسْمِكَ اللَّهُمَّ فَمَحَوْتُ ذَلِكَ وَ كَتَبْتُ بِاسْمِكَ اللَّهُمَّ وَ مَحَوْتُ رَسُولَ اللَّهِ وَ كَتَبْتُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ
فَقَالَ لِي إِنَّكَ تُدْعَى إِلَى مِثْلِهَا فَتُجِيبُ وَ أَنْتَ مُكْرَهٌ وَ هَكَذَا كَتَبْتُ بَيْنِي وَ بَيْنَ مُعَاوِيَةَ وَ عَمْرِو بْنِ الْعَاصِ هَذَا مَا اصْطَلَحَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع وَ مُعَاوِيَةُ وَ عَمْرُو بْنُ الْعَاصِ فَقَالا لَقَدْ ظَلَمْنَاكَ بِأَنْ أَقْرَرْنَا بِأَنَّكَ أَمِيرُ الْمُؤْمِنِينَ وَ قَاتَلْنَاكَ وَ لَكِنِ اكْتُبْ عَلِيُّ بْنُ أَبِي طَالِ
st Amir Al-Momineen-asws? ’
They said to him in answer, ‘O Ibn Al-Abbas! We are avenging upon your companions of characteristics which are all abhorrent, serious, calling to the Fire. The first of them is that he-asws deleted his-asws name as ‘Amir Al-Momineen’, then he-asws wrote between him-asws and Muawiya. So, when he-asws does not happen to be Emir of the Momineen, and we are Momineen, so we are not happy that he-asws should be our Emir. And as for the second, he doubted within himself-asws when he-asws said to the two judges, ‘Consider, if Muawiya was more rightful with it, then affirm him, and if I-asws was foremost with it, then affirm me-asws’. Thus, he-asws was doubtful regarding himself-asws, and he-asws did not know whether he-asws was more rightful or Muawiya, hence we are of severe doubt regarding him-asws. And the third is that he-asws made the judgment to be someone else, and he-asws used to be the wisest of the people in our presence. And the fourth, he went to the men for judgment in the religion of Allah-azwj, and that did not happen to be up to him-asws. And the fifth, he-asws distributed the animals and the weapons among us on the day of Al-Basra, and prevented us the women and the offspring (to be our slaves). And the sixth, he was a successor-asws but he-asws wasted the bequest’. Ibn Abbas said: ‘O Amir Al-Momineen-asws! You-asws have heard the words of the people, and you-asws are more rightful with answering them’. He-asws said: ‘Yes’. Then he-asws said: ‘O Ibn Abbas! Say to them: ‘Weren’t you pleased with the Judgment of Allah-azwj and judgment of His-azwj Rasool-saww? ’ They said, ‘Yes’. He-asws said: ‘Begin with what you had begun with in the beginning of the matter’. Then he-asws said: ‘I-asws used to write the Revelation for Rasool-Allah-saww, and the judgments, and the conditions, and the amnesty on the day he-saww reconciled with Abu Sufyan and Suheyl Bin Amro. He-saww wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful. This is what has been reconciled upon by Muhammad-saww Rasool-saww of Allah-azwj and Abu Sufyan, and Suheyl Bin Amro’. Suheyl said, ‘We neither recognise the Beneficent nor do we accept that you-saww are a Rasool-saww of Allah-azwj, but we reckon that is a nobility for you-saww if you-asws were to place your-saww name ahead before our names, and even though we are older than you-saww and my father was older than your-saww father-as’. So, Rasool-Allah-saww instructed me saying: ‘Write in place of ‘In the Name of Allah-azwj the Beneficent, the Merciful’, with ‘In Your-azwj Name, O Allah-azwj’. So, I-asws deleted that and wrote: ‘In Your-azwj Name, O Allah-azwj’, and deleted ‘Muhammad-saww Rasool-saww of Allah-azwj’ and wrote ‘Muhammad-saww Bin Abdullah-as’’. He-saww said to me-asws: ‘You will be called to similar to it. You-asws will answer and you-asws will be coerced, and that is how it was written between me-asws and Muawiya and Amro Bin Al-Aas, ‘This is what is reconciled upon by Amir Al-Momineen and Muawiya and Amro Bin Al-Aas’. We have been unjust to you-asws by our accepting that you-asws are ‘Amir Al-Momineen’, and we fought you-asws, but write, ‘Ali-asws Bin Abu Talib-asws’’.
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