Hadith 133
الحديث 46
Bihar al-Anwar · Allamah al-Majlisi
ِ اللَّهِ ص وَ إِنْ كَانَ النَّاسُ قَدْ رَأَوْا مَكَانَكَ وَ مَكَانَ صَاحِبِكَ فَعَدَلُوا بِهَذَا الْأَمْرِ عَنْكُمَا
فَقَالَ عُمَرُ إِي وَ اللَّهِ وَ أُخْرَى يَا بَنِي هَاشِمٍ عَلَى رِسْلِكُمْ فَإِنَّ رَسُولَ اللَّهِ ص مِنَّا وَ مِنْكُمْ وَ لَمْ نَأْتِكَ حَاجَةً مِنَّا إِلَيْكُمْ وَ لَكِنْ كَرِهْنَا أَنْ يَكُونَ الطَّعْنُ فِيمَا اجْتَمَعَ عَلَيْهِ الْمُسْلِمُونَ فَيَتَفَاقَمَ الْخَطْبُ بِكُمْ وَ بِهِمْ فَانْظُرُوا لِأَنْفُسِكُمْ وَ لِلْعَامَّةِ
فَتَكَلَّمَ الْعَبَّاسُ فَقَالَ إِنَّ اللَّهَ ابْتَعَثَ مُحَمَّداً ص نَبِيّاً وَ لِلْمُؤْمِنِينَ وَلِيّاً فَإِنْ كُنْتَ بِرَسُولِ اللَّهِ ص طَلَبْتَ هَذَا الْأَمْرَ فَحَقَّنَا أَخَذْتَ وَ إِنْ كُنْتَ بِالْمُؤْمِنِينَ طَلَبْتَ فَنَحْنُ مِنْهُمْ مَا تَقَدَّمَ رَأْيُنَا فِي أَمْرِكَ وَ لَا شُوِّرْنَا وَ لَا نُحِبُّ لَكَ ذَلِكَ إِذْ كُنَّا مِنَ الْمُؤْمِنِينَ وَ كُنَّا لَكَ كَارِهِينَ
وَ أَمَّا قَوْلُكَ أَنْ تَجْعَلَ لِي فِي هَذَا الْأَمْرِ نَصِيباً فَإِنْ كَانَ هَذَا الْأَمْرُ لَكَ خَاصَّةً فَأَمْسِكْ عَلَيْكَ فَلَسْنَا مُحْتَاجِينَ إِلَيْكَ وَ إِنْ كَانَ حَقَّ الْمُؤْمِنِينَ فَلَيْسَ لَكَ أَنْ تَحْكُمَ فِي حَقِّهِمْ وَ إِنْ كَانَ حَقَّنَا فَإِنَّا لَا نَرْضَى بِبَعْضِهِ دُونَ بَعْضٍ وَ أَمَّا قَوْلُكَ يَا عُمَرُ إِنَّ رَسُولَ اللَّهِ ص مِنَّا وَ مِنْكُمْ فَإِنَّ رَسُولَ اللَّهِ ص شَجَرَةٌ نَحْنُ أَغْصَانُهَا وَ أَنْتُمْ جِيرَانُهَا فَنَحْنُ أَوْلَى بِهِ مِنْكُمْ
وَ أَمَّا قَوْلُكَ إني [إِنَّا] نَخَافُ تَفَاقُمَ الْخَطْبِ بِكُمْ فَهَذَا الَّذِي فَعَلْتُمُوهُ أَوَائِلُ ذَلِكَ وَ اللَّهُ الْمُسْتَعانُ
فَخَرَجُوا مِنْ عِنْدِهِ وَ أَنْشَأَ الْعَبَّاسُ يَقُولُ
مَا كُنْتُ أَحْسَبُ هَذَا الْأَمْرَ مُنْحَرِفاً-عَنْ هَاشِمٍ ثُمَّ مِنْهَا عَنْ أَبِي حَسَنٍأَ لَيْسَ أَوَّلَ مَنْ صَلَّى لِقِبْلَتِكُمْ-وَ أَعْلَمَ النَّاسِ بِالْآثَارِ وَ السُّنَنِ-وَ أَقْرَبَ النَّاسِ عَهْداً بِالنَّبِيِّ وَ مَنْ-جِبْرِيلُ عَوْنٌ لَهُ بِالْغُسْلِ وَ الْكَفَنِ-مَنْ فِيهِ مَا فِي جَمِيعِ النَّاسِ كُلِّهِمْوَ لَيْسَ فِي النَّاسِ مَا فِيهِ مِنَ الْحَسَنِمَنْ ذَا الَّذِي رَدَّكُمْ عَنْهُ فَنَعْرِفَهُ-هَا إِنَّ بَيْعَتَكُمْ مِنْ أَوَّلِ الْفِتَنِ
(Ali-asws), and they have distanced this command from both of you’. Umar said, ‘By Allah-azwj! And another (thing), O Clan of Hashim-asws upon your Rasool-saww. Surely, Rasool-Allah-saww is from us and from you, and we did not come to you for a need from us to you, but we disliked that the taunts should happen in what the Muslims have united upon, so the speech would become aggravated between you and them. So, consider for yourselves and for the general public’. Al-Abbas spoke, he said, ‘Allah-azwj had Sent Muhammad-saww as a Prophet-saww and a guardian for the Momineen. So, if you were seeking this command by Rasool-Allah-saww, so you have seized our right, and if you were seeking with the Momineen, then we are from them. You did not advance our view regarding your command, nor did you consult us, and we do not like that for you, and we were (also) from the Momineen, and we were from those who were hating you. And as for your words that you will make a share to be for me in this command, so if this command was for you in particular, then withhold it to you, for we are not needy to you, and if it was a right of the Momineen, then it isn’t for you that you decide regarding their rights, and if it was our right, then we are not pleased with part of it besides a part. And as for your words, O Umar, ‘Rasool-Allah-saww is from us and for you’, so Rasool-Allah-saww is a tree, and we are its branches, and you are its neighbours. Thus, we are foremost with it than you are. And as for your words that it would aggravate the speech with you, so this is which you have done in the beginning of that, and Allah is the Helper [12: 18]’. They went out from his presence and Al-Abbas prosed saying, ‘I did not reckon this command would turn away from (Clan of) Hashim-asws, then from it away from Abu Hassan-asws. Isn’t he-asws the first one to pray Salat to your qiblah, and most knowledgeable of the people with the Ahadeeth and the Sunnah, and the closest of the people in pact with the Prophet-saww, and the one whom Jibraeel-as was an assistant of for the washing, and the enshrouding, one in whom is whatever is in the entirety of the people, and there isn’t in the people what there is in him-asws of the beauties. Who is that who can return you from it? Here, your allegiance is from the first of the strifes (Fitna)’’. [47]
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