إهلاك الخوارج، وإفساد بني أمية، وسعة علمه

نهج البلاغة|المجلّد 1|الكتاب 1|الباب 93

الكتاب 1, الباب 93

إهلاك الخوارج، وإفساد بني أمية، وسعة علمه

6 أحاديث

الحديث #1

ومن خطبة له (عليه السلام) وفيها ينبِّه أَمير المؤمنين على فضله وعلمه ويبيّن فتنة بني أُميّة

[1] Amīr al-mu’minīn delivered this sermon after the battle of Nahrawān. In it mischiefs imply the battles fought in Baṣrah, Ṣiffīn and Nahrawān because their nature was different from the battles of the Prophet. There the opposite party were the unbelievers while here the confrontation was with those who had veils of Islam on their faces. So people were hesitant to fight against Muslims, and said why they should fight with those who recited the call to the prayers and offered the prayers. Thus, Khuzaymah ibn Thābit al-Anṣārī did not take part in the Battle of Ṣiffīn till the falling of ‘Ammār ibn Yāsir as martyr did not prove that the opposite party was rebellious. Similarly the presence of companions like Talhah and az-Zubayr who were included in the “Foretold Ten” on the side of ‘Ā’ishah in Baṣrah, and the prayer signs on foreheads of the Khārijites in Nahrawān and their prayers and worships were creating confusion in the minds. In these circumstances only those could have the courage to rise against them were aware of the secrets of their hearts and the reality of their faith. It was the peculiar perception of Amīr al-mu’minīn and his spiritual courage that he rose to oppose them, and testified the saying of the Holy Prophet : You will fight after me with the breakers of allegiance (people of Jamal), oppressors (people of Syria) and deviators (the Khārijites). (al-Mustadrak alā aṣ-Ṣaḥīḥayn, al-Hākim, vol. 3, pp. 139,140; ad-Durr al-manthūr, vol. 6, p. 18; al-Istī‘āb, vol. 3, p. 1117; Usd al-ghābah, vol.4, pp.32,33; Tārīkh Baghdād, vol. 8, p. 340; vol. 13, pp. 186,187; at-Tārikh, Ibn ‘Asākir, vol. 5, p.41; at-Tārikh, Ibn Kathīr, vol.7, pp. 304, 305, 306; Majma‘ az-zawā’id, vol.7, p.238; vol.9, p.235; Sharḥ al-mawāqib, vol. 3, pp. 316-317; Kanz al-‘ummal, vol. 6, pp. 72, 82, 88, 155, 319, 391, 392; vol. 8, p. 215).
المؤلف: المترجم

أَمَّا بَعْد، أَيُّهَا النَّاسُ فَإِنِّي فَقَأْتُ عَيْنَ الْفِتْنَةِ، وَلَمْ يَكُنْ لِيَجْتَرِىءَ عَلَيْهَا أَحَدٌ غَيْرِي بَعْدَ أَنْ مَاجَ غَيْهَبُهَا، وَاشْتَدَّ كَلَبُهَا فَاسْأَلُوني قَبْلَ أَنْ تَفْقِدُونِي، فَوَ الَّذِي نَفْسِي بِيَدِهِ لاَ تَسْأَلُوني عَنْ شَيْء فِيَما بَيْنَكُمْ وَبَيْنَ السَّاعَةِ، وَلاَ عَنْ فِئَة تَهْدِي مائةً وَتُضِلُّ مائةً إِلاَّ نَبَّأْتُكُمْ بِنَاعِقِهَا وَقَائِدِهَا وَسَائِقِهَا، وَمنَاخِ رِكَابِهَا، وَمَحَطِّ رِحَالِهَا، وَمَنْ يُقْتَلُ مِنْ أَهْلِهَا قَتْلاً، وَمَنْ يَمُوتُ مِنْهُمْ مَوْتاً.

[2] After the Holy Prophet, no one save Amīr al-mu’minīn could utter the challenge “Ask whatever you want to.” Ibn ‘Abd al-Barr in Jāmi‘ bayān al-‘ilm wa faḍlihī, vol. l, p. 58 and in al-Istī‘āb, vol. 3, p. 1103; Ibn al-Athīr in Usd al ghābah, vo. 4, p. 22; Ibn Abi’l-Ḥadīd in Sharḥ Nahj al-balāghah, vol. 7, p. 46; as-Suyūṭī in Tārīkh al-khulafā’, p. 171 and Ibn Ḥajar al-Haytamī in aṣ-Ṣawā‘iq al-muḥriqah, p.76 have written that “None among the companions of the Holy Prophet ever said ‘Ask me whatever you want to’ except `Ali ibn Abi Tālib.” However, among other than the companions a few names do appear in history who did utter such a challenge, such as Ibrāhīm ibn Hishām al-Makhzūmī, Muqātil ibn Sulaymān, Muqātil ibn Sulaymān, ‘Abd ar-Raḥmān (Ibn al-Jawzi) and Muhammad ibn Idrīs, ash-Shāfi‘ī etc. but everyone of them had to face disgrace and was forced to take back his challenge. This challenge can be urged only by him who know the realities of the Universe and is aware of the happenings of the future. Amīr al-mu’minīn the opener of the door of the Prophet’s knowledge as he was, was the only person who was never seen being unable to answer any question on any occasion, so much so that even Caliph ‘Umar had to say that “I seek Allāh’s protection from the difficulty for the solution of which ‘Alī would not be available.” Similarly, the prophesies of Amīr al-mu’minīn made about the future proved true word by word and served as an index to his vast knowledge, whether they be about the devastation of Banū Umayyah or the risings of the Kharijites, the wars and destruction by the Tatars or the attacks of the English, the floods of Baṣrah or the ruination of Kūfah. In short when these events are historical realities there is no reason why this challenge of Amīr al-mu’minīn should be wondered at.
المؤلف: المترجم

الحديث #3

وَلَوْ قَدْ فَقَدْتُمُونِي وَنَزَلَتْ كَرَائِهُ الاْمُورِ، وَحَوَازِبُ الْخُطُوبِ، لاَطْرَقَ كَثِيرٌ مِنَ السَّائِلِينَ، وَفَشِلَ كَثِيرٌ مِنَ المَسْؤُولِينَ، وَذلِكَ إِذَا قَلَّصَتْ حَرْبُكُمْ، وَشَمَّرَتْ عَنْ سَاق، وَضَاقَتِ الدُّنْيَا عَلَيْكُمْ ضِيقاً، تَسْتَطِيلُونَ أَيَّامَ الْبَلاَءِ عَلَيْكُمْ، حَتَّى يَفْتَحَ اللهُ لِبَقِيَّةِ الاْبْرَارِ مِنْكُمْ.

الحديث #4

إِنّ الْفِتَنَ إِذَا أَقْبَلَتْ شَبَّهِتْ، وَإِذَا أَدْبَرَتْ نَبَّهَتْ، يُنْكَرْنَ مُقْبِلاَت، وَيُعْرَفْنَ مُدْبِرَات، يَحُمْنَ حَوْمَ الرِّيَاحِ، يُصِبْنَ بَلَداً وَيُخْطِئْنَ بَلَداً.

الحديث #5

أَلاَ وَإِنَّ أَخْوَفَ الْفِتَنِ عِنْدِي عَلَيْكُمْ فَتْنَةُ بَنِي اُمَيَّةَ، فإِنَّهَا فِتْنَةٌ عَمْيَاءُ مُظْلِمَةٌ: عَمَّتْ خُطَّتُهَا، وَخَصَّتْ بَلِيَّتُهَا، وَأَصَابَ الْبَلاَءُ مَنْ أَبْصَرَ فِيهَا، وَأَخْطَأَ الْبَلاَءُ مَنْ عَمِيَ عَنْهَا. وَايْمُ اللهِ لَتَجِدُنَّ بَنِي أُمَيَّةَ لَكُمْ أَرْبَابَ سُوْء بَعْدِي، كَالنَّابِ الضَّرُوسِ: تَعْذِمُ بِفِيهَا، وَتَخْبِطُ بِيَدِهَا، وتَزْبِنُ بِرِجْلِهَا، وَتَمْنَعُ دَرَّهَا، لاَ يَزَالُونَ بِكُمْ حَتَّى لاَ يَتْرُكُوا مَنْكُمْ إِلاَّ نَافِعاً لَهُمْ، أَوْ غَيْرَ ضَائِر بِهِمْ، وَلاَ يَزَالُ بَلاَؤُهُمْ حَتَّى لاَ يَكُونَ انْتِصَارُ أَحَدِكُمْ مِنْهُمْ إِلاَّ مثل انْتِصَارِ الْعَبْدِ مِنْ رَبِّهِ، وَالصَّاحِبِ مِنْ مُسْتَصْحِبِهِ، تَرِدُ عَلَيْكُمْ فِتْنَتُهُمْ شَوْهَاءَ مَخْشَيَّةً، وَقِطَعاً جَاهِلِيَّةً، لَيْسَ فِيهَا مَنَارُ هُدىً، وَلاَ عَلَمٌ يُرَى.

الحديث #6

نَحْنُ أَهْلَ الْبِيْتِ مِنْهَا بنجاة، وَلَسْنَا فِيهَا بِدُعَاة، ثُمَّ يُفَرِّجُهَا اللهُ عَنْكُمْ كَتَفْرِيجِ الاْدِيمِ: بِمَنْ يَسُومُهُمْ خَسْفاً، وَيَسُوقُهُمْ عُنْفاً، وَيَسْقِيهِمْ بِكَأْس مُصَبَّرَة، لاَ يُعْطِيهِمْ إِلاَّ السَّيْفَ، وَلاَ يُحْلِسُهُمْ إِلاَّ الْخَوْفَ، فَعِنْدَ ذلِكَ تَوَدُّ قُرَيْشٌ ـ بِالدُّنْيَا وَمَا فِيهَا ـ لَوْ يَرَوْنَنِي مَقَاماً وَاحِداً، وَلَوْ قَدْرَ جَزْرِ جَزْور، لاِقْبَلَ مِنْهُمْ مَا أَطْلُبُ الْيَوْمَ بَعْضَهُ فَلاَ يُعْطُونِيهِ!