Hadith 254
الحديث 57
Bihar al-Anwar · Allamah al-Majlisi
نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع قُبَيْلَ مَوْتِهِ عَلَى سَبِيلِ الْوَصِيَّةِ وَصِيَّتِي لَكُمْ أَنْ لَا تُشْرِكُوا بِاللَّهِ شَيْئاً وَ مُحَمَّدٌ ص فَلَا تُضَيِّعُوا سُنَّتَهُ أَقِيمُوا هَذَيْنِ الْعَمُودَيْنِ وَ خَلَاكُمْ ذَمٌّ أَنَا بِالْأَمْسِ صَاحِبُكُمْ وَ الْيَوْمَ عِبْرَةٌ لَكُمْ وَ غَداً مُفَارِقُكُمْ
إِنْ أَبْقَ فَأَنَا وَلِيُّ دَمِي وَ إِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي وَ إِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ وَ هُوَ لَكُمْ حَسَنَةٌ فَاعْفُوا أَ لا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ
وَ اللَّهِ مَا فَجَأَنِي مِنَ الْمَوْتِ وَارِدٌ كَرِهْتُهُ وَ لَا طَالِعٌ أَنْكَرْتُهُ وَ مَا كُنْتُ إِلَّا كَقَارِبٍ وَرَدَ وَ طَالِبٍ وَجَدَ وَ ما عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرارِ. وَ مِنْ وَصِيَّةٍ لَهُ ع بِمَا يُعْمَلُ فِي أَمْوَالِهِ كَتَبَهَا بَعْدَ مُنْصَرَفِهِ مِنْ صِفِّينَ هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ- فِي مَالِهِ ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَنِي بِهِ الْجَنَّةَ وَ يُعْطِيَنِي الْأَمَنَةَ مِنْهَا
وَ إِنَّهُ يَقُومُ بِذَلِكَ الْحَسَنُ بْنُ عَلِيٍّ يَأْكُلُ مِنْهُ بِالْمَعْرُوفِ وَ يُنْفِقُ مِنْهُ فِي الْمَعْرُوفِ فَإِنْ حَدَثَ بِحَسَنٍ حَدَثٌ وَ حُسَيْنٌ حَيٌ قَامَ بِالْأَمْرِ بَعْدَهُ وَ أَصَدَرَ مَصْدَرَهُ وَ إِنَّ لِابْنَيْ فَاطِمَةَ مِنْ صَدَقَةِ عَلِيٍّ مِثْلَ الَّذِي لِبَنِي عَلِيٍّ
وَ إِنِّي إِنَّمَا جَعَلْتُ الْقِيَامَ بِذَلِكَ إِلَى ابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللَّهِ وَ قُرْبَةً إِلَى رَسُولِ اللَّهِ ص وَ تَكْرِيماً لِحُرْمَتِهِ وَ تَشْرِيفاً لِوُصْلَتِهِ
وَ يَشْتَرِطُ عَلَى الَّذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ وَ يُنْفِقَ مِنْ ثَمَرِهِ حَيْثُ أُمِرَ بِهِ وَ هُدِيَ لَهُ وَ أَنْ لَا يَبِيعَ مِنْ أَوْلَادِ نَخِيلِ هَذِهِ الْقُرَى وَدِيَّةً حَتَّى تُشْكِلَ أَرْضُهَا غِرَاساً
وَ مَنْ كَانَ مِنْ إِمَائِيَ اللَّاتِي أَطُوفُ عَلَيْهِنَّ لَهَا وَلَدٌ أَوْ هِيَ حَامِلٌ فَتُمْسِكُ عَلَى وَلَدِهَا وَ هِيَ حَظُّهُ فَإِنْ مَاتَ وَلَدُهَا وَ هِيَ حَيَّةٌ فَهِيَ عَتِيقَةٌ قَدْ أَفْرَجَ عَنْهَا الرِّقُّ وَ حَرَّرَهَا الْعِتْقُ.
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws before his-asws death upon the way of the bequest: ‘My-asws bequest to you all is that you-asws will not associate anything with Allah-azwj; and Muhammad-saww, do not waste his-saww Sunnah. Establish these two pillars and you will be free of condemnation. Yesterday I-asws was your companion and today I-asws am a lesson for you all, and tomorrow I-asws shall separate from you. If I-asws were to remain alive, then I-asws shall be in charge of my-asws blood, and if I-asws were to pass away, then such is my-asws promised, and if I-asws pardon, then the pardoning is for me-asws is a nearness (to Allah-azwj), and it is a good deed for you all, so pardon. Do you not love that Allah should Forgive you? [24: 22]. By Allah-azwj! It is not the suddenness of arrival of death that I-asws dislike, nor is it an emergence that I-asws abhor, and I-asws would not be except like a boat arriving, and a seeking finding, And, whatever is in the Presence of Allah is better for the righteous [3: 198]’’. [84]
And from a bequest of his with what should be done with his-asws wealth, he-asws wrote it after his-asws leaving from Siffeen: ‘This is what is instructed by the servant of Allah-azwj Ali-asws Bin Abu Talib Amir Al-Momineen-asws regarding his-asws wealth seeking the Face of Allah-azwj for Him-azwj to Shelter me in the Paradise and Grant me-asws the safety of it. And Al-Hassan-asws Bin Ali-asws would be standing with that, eating from it with the moderation, and spending from it in moderation. So, if there is an event of death with Hassan-asws, and Husayn-asws is alive, he-asws would stand with the command after him-asws; and that for the two sons-asws of (Syeda) Fatima-asws, from the charity of Ali-asws, is similar to that which is for the (other) sons of Ali-asws. And rather I-asws have made the standing with that to the sons-asws of (Syeda) Fatima-asws, to seek the Face of Allah-azwj and nearness to Rasool-Allah-saww, and in honour of his-saww sanctity, and nobility of his-saww connection. And it is stipulated upon the one it is made to, that he-asws will leave the wealth upon its origin (capital) and spend from its fruit (yield) wherever he-asws has been instructed with and guided to, and that he-asws should not sell from the children of palm trees (seeds) of this town, being a deposit, until its land changes (them into) plants. And the one from my-asws slave girls, those I-asws was circling upon, (if) there is a child for her, or she is pregnant, then she would be withheld based upon her child, and it is his share. But, if her child dies and she is alive, so she is free. Her slavery has been relieved from her freedom is the liberation’’. [85]
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