Hadith 1133
الحديث 95
Bihar al-Anwar · Allamah al-Majlisi
كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ- إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ. تبيان أي لم يكن ميثم ممنوعا من التقية في هذا الأمر فيكون الكلام مسوقا للإشفاق لا الذم و الاعتراض كما هو الظاهر على تقدير النصب و يحتمل أن يكون على الرفع مدحا له بأنه مع جواز التقية تركه لشدة حبه لأمير المؤمنين ع
وَ يُؤَيِّدُهُ مَا رَوَاهُ الْكَشِّيُّ رَحِمَهُ اللَّهُ عَنْ مِيثَمٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: دَعَانِي أَمِيرُ الْمُؤْمِنِينَ ع وَ قَالَ لِي كَيْفَ أَنْتَ يَا مِيثَمُ إِذَا دَعَاكَ دَعِيُّ بَنِي أُمَيَّةَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ إِلَى الْبَرَاءَةِ مِنِّي
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا وَ اللَّهِ لَا أَبْرَأُ مِنْكَ
قَالَ إِذاً وَ اللَّهِ يَقْتُلُكَ وَ يَصْلِبُكَ
فَقُلْتُ أَصْبِرُ فَذَاكَ فِي اللَّهِ قَلِيلٌ
فَقَالَ يَا مِيثَمُ إِذاً تَكُونُ مَعِي فِي دَرَجَتِي. وَ رُوِيَ أَيْضاً عَنْ قِنْوَا بِنْتِ رُشَيْدٍ الْهَجَرِيِّ قَالَتْ سَمِعْتُ أَبِي يَقُولُ أَخْبَرَنِي أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ: يَا رُشَيْدُ كَيْفَ صَبْرُكَ إِذَا أَرْسَلَ إِلَيْكَ دَعِيُّ بَنِي أُمَيَّةَ فَقَطَعَ يَدَيْكَ وَ رِجْلَيْكَ وَ لِسَانَكَ
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ آخِرُ ذَلِكَ إِلَى الْجَنَّةِ
فَقَالَ يَا رُشَيْدُ أَنْتَ مَعِي فِي الدُّنْيَا وَ الْآخِرَةِ
قَالَتْ وَ اللَّهِ مَا ذَهَبَتِ الْأَيَّامُ حَتَّ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Marwan who said, ‘Abu Abdullah-asws said to me: ‘What prevented Meesam-ra, may Allah-azwj have Mercy on him-ra, from (utilising) the Taqiyyah (dissimulation)? By Allah-azwj! He-ra had known that this Verse was Revealed regarding Ammar-ra and his-ra companions: except for the one coerced, and his heart is content with the Eman, [16: 106]’’. [144]
Clarification of (the words) ‘What prevented Meesam-ra’ – I. e. Meesam-ra had not refused from the Taqiyyah regarding this matter. The speech happens to be said for the pity, not the condemnation and the objection, like what is apparent, based upon the assessment of the hostily (of the adversaries), and it is possible that it would be upon raising the praise for him-ra that he-ra, along with allowance of the Taqiyyah, he-asws had left it due to the intensity of his-ra love for Amir Al-Momineen. And it is supported by what is reported by Al Kashi, may Allah-azwj have Mercy on him, from Meesam-ra, may Allah-azwj be Pleased with him-ra. He-ra said, ‘Amir Al-Momineen-asws called me-ra and said to me-ra: ‘How will you-ra be, O Meesam-ra, what a caller from the clan of Umayya-ra, Ubeydullah Bin Ziyad-la, will call you-ra to disavow from me-asws? ’
I-ra said, ‘O Amir Al-Momineen-asws! By Allah-azwj, I-ra will not disavow from you-asws! ’
He-asws said: ‘By Allah-azwj, he-la will kill you-ra and crucify you-ra! ’
I-ra said, ‘I-ra shall be patient, for that is little for the Sake of Allah-azwj! ’
He-asws said: ‘O Meesam-ra! The you-ra will be with me-asws in my-ra level’’. And it is reported as well, from Qinwa Bint Rusheyd Al-Hajary. She said, ‘I heard my father saying, ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-ra, informed me. He-asws said: ‘O Rusheyd-ra! How will your patient be when a caller of the clan of Umayya is sent to you-ra, so he will cut off your-ra hands and your-ra legs and your-ra tongue? ’
I-ra said, ‘O Amir Al-Momineen-asws! The end of that is to the Paradise? ’
He-asws said: ‘O Rusheyd-ra! You-ra are with me-asws in the world an
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