In the Name of Allah the Most Compassionate, the Most Merciful

The Lesson 32

Collected Works of The Muslim Shiite Scholar and Thinker: Allāma Hājj Sayyid Muhammad Husayn Husaynī Tihrānī


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Lesson 32: The Interpretation of the Verse

  وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ


In the Name of Allah, the most Compassionate, the most Merciful

And bless be upon Muhammad and his pure Household, and may Allah's curse be on his enemies from now until the Day of Resurrection! And there is no power or strength except for the Lofty Glorious Allah.


The Wise Allah has stated in His Glorious Book:


وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ [1]

'… and who is further astray than one who follows his own desire without guidance from Allah? Surely Allah does not guide the wrongdoers, (Qur'an: 28/50).'


The purpose of the Divine Guidance in this Verse is the nature and essence of the Imams which are illuminated and the hidden secrets are manifest to them, and they do not refuse answering those who come to them for their ideal desires. The people who are after the real perfection, for attaining their demands, they become obedience and surrender to them. It is obvious that, by referring to the experience Guides who are aware of their weak points: decisions, weak and dark authorities and needs give way to the privilege of compromising, behaving and dealing with the others properly. In this way, they take place in their weak points,  cure their spiritual pains and diseases and help them to pass the course of their self-arduous so that by reining and training their egos they help them to move towards completion and the Divine success. They sweeten their inward green fruit and delight them with the spiritual training.

However, if a person does not transgress upon his personal thoughts, and is not trained by such a Guide, he remains imprisoned in his own dark narrow mind and belief : the way to the perfection remains closed to him and he does not get release from the ignorance blindness to the knowledge brightness and from the darkness to light.

Then, certainly his loose and bereavement are more than the whole human being is, and this is the very deep and incurable aberration; because every disease can be cured except the disease of the ignorance.

This very agony is enough for the ignorance as he is ignorance! He is plunged in the darkness whirlpools, and always is waiting for his decease which is the result of his ignorance.

The Imam is the source of light and knowledge, if we trust him the dark hearts of us and surrender to and obey him, our gloomy hearts lighten, the dried spring fills up with water, the dead body gains its soul. However, if we do not connect ourselves to him, the spring remains dry as before, the dark light as it was and the body stays soulless – as dead as a stone.

In his book of "Gheibat", No‘mani, through his documents, has related from  Kolaini, and he from Abi Nasr, and also he from the Holiness Abi al-Hassan Ali bin Musa , upon him be peace, concerning the comment of the Noble Verse:

و من اضل ممن اتبع هواه بغير هدى من الله،

He relates that he stated:

من اتخذ دينه و رايه بغير امام من ائمة الهدى . [2]

The Holiness stated: 'the purpose of this perplex person in the Noble Verse is the one who follows his own passions and desires; he does not follow the Guiding Imam'. This is the same ignorance which has been constantly related by the Messenger of Allah, Bless be to him and his Descendants, that:

من مات و لم يعرف امام زمانه مات ميتة جاهلية.

'One who dies without knowing his Alive Imam, he dies as the death of the ignorance.'

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Discussion on the Meaning of the Ignorance' Death

We discussed in details concerning the documents of these narratives, however, from the meaning and guidance point of view, they need more attention and investigation.

First of all, we must know what 'the ignorance death' means and at what level or condition the people of the ignorance were that one who dies without the Alive Imam, dies as the ignorance do. Although apparently he obeys the Qur'an and the laws and traditions of the Messenger, as he does not take the Imam as his Leader and performs the commands of the Islam in his own way, he is alike the ignorance people.

From the adversity and prosperity point of view, the ignorance people with the Muslims are at two different directions – they stand on divergent. They have all ugliness, wickedness, sedition in the society and diversity in belief: such sacrificing the children and their youths in front of the idols, burying the innocent alive girls, drinking wine, theft and blocking the ways, gambling, consuming excessive usury, adultery and disgracing one's wife or daughter, disbelief and worshipping idols and committing other spiritual seditions such as: cruelty, materialist and lacking of justice.

However, the Islamic training includes mercy, faithfulness, giving away and tolerating, shamefulness and chastity, knowing Allah and worshipping Him, dealing in justice, respecting the rights of the individual and the society, devoting oneself for guiding the disbelievers, caring the orphans and doing favour to the poor and the needy, the brightness of the heart, getting certainty, tolerance, the manifestation of the Divine Light in the heart. These are the indications to prove that this nation is the nation of knowledge and that one is the ignorance one. This is called the light, and that one darkness, this one is as progress and perfection but that one is stiffness and loss, this one is flying and soaring and that one is called stop and impede. The whole wickedness for that unlucky nation is through the ignorance, and all virtuous for the nation of Islam is because of knowledge and the greatness of light in their souls. Therefore, the Glorious Qur'an has named that time as the ignorance era, and this era as the Islamic time. 

Because of confronting the Generous Messenger and through the instruction of that Holiness Muslims stood on the positive side, however, for the lack of guidance and disconnection from the Divine guidance, the ignorant people took the negative side. Therefore, the title of the ignorance, which the Glorious Qur'an has pronounced lawful for them, stands for cursing and swearing; and also the title of ignorance that declares their identifications is because of their seditions through their ignorance – and ignorance is an unpardonable sin. Wherever the ignorance is mentioned there is no need to mention the other faults, for this title alone covers all those faults. It is so that when Allah wills to criticize an affair or belief, He considers it as the affair and belief of the ignorance:


افحكم الجاهلية يبغون. [3]

'… Are they seeking for the judgement of ignorance?' (The Qur'an: 5/50).'

يظنون بالله غير الحق ظن الجاهلية. [4]

'… They are thinking unjust and foolish about Allahthat is more guesswork from the ignorance, (The Qur'an: 3/154).'

اذ جعل الذين كفروا فى قلوبهم الحمية حمية الجاهلية. [5]

'… when those who disbelieved were setting up fanaticism, the fanaticism of ignorance in their own hearts, (The Qur'an: 48/26).'

قل افغير الله تامرونى اعبد ايها الجاهلون. [6]

'… Say, ‘O you the ignorance! Are you bidding me to worship somebody else instead of Allah, (The Qur'an: 39/64).'

قال اعوذ بالله ان اكون من الجاهلين. [7]

'… Moses said, ‘I take refuge with Allah, lest I become of the ignorant, (The Qur'an: 2/67)!'


If a man's tastes and affairs in Islam are according to his will and he avoids following the Imam then what is the difference of him with the ignorance? In a different form, they were obstinate and willful so are these obstinate and willful. So, if there is not a real connection with the Imam, then what is the difference between those people and these? As the fact of disconnection  is the gloomy self-desire, the case of both are the same. The perfection and maturity of the Muslims are for their connection with the Messenger. If after the Messenger, this connection is cut with the Imam then the case becomes as the state of the ignorance appearing this way, therefore, a person without Imam in his lifetime or death has the life and death of the ignorance. It is Imam who enlivens man by his training, instruction and enthusing him the inwardly virtues, and lights, and he enlightens the dart  hearts with the source of Light and quenches man. 

It is related from the book of "Kanz-ul-Fawaeed" of Karajoki, relating with his chained documents from Salam bin Ata from the Holiness Imam Sādiq, upon him be peace:

قال: خرج الحسين بن على عليهما السلام ذات يوم على اصحابه فقال: الحمد لله جل و عز و الصلاة على محمد رسوله صلى الله عليه و آله و سلم.يا ايها الناس ان الله - و الله - ما خلق العباد الا ليعرفوه، فاذا عرفوه عبدوه، فاذا عبدوه استغنوا بعبادته عن عبادة من سواه.فقال له رجل: بابى انت و امى يا ابن رسول الله ما معرفة الله؟ قال: معرفة اهل كل زمان امامهم الذى يجب عليهم طاعته. [8]

The Holiness said: 'One day, the Master of the martyrs, upon him be peace, appeared to his companions and delivered a short speech, and after praising Allah, the Honourable and Exalted, and sending peace upon Muhammad, the Messenger of Allah, stated: "O people, by Allah, the Creator has not created His creatures but only recognizing Him, so when they know Him well, they adore Him and get ready to worship Him. When they pray him, they become needless of praying or praising anyone else."

A man asked: 'May my father and mother be sacrificed to you, o the son of the Messenger of Allah, then who is Allah?'

The Holiness stated: "It is necessary for the people of any time to know their Imam and worship Him in their own era.'

Here, it becomes clear that the Holiness has considered the recognition of Allah as the recognition of the Imam, it is because the only way to Allah is knowing the Imam. For the reason that the training, educating and receiving the laws and commands of the religion is through the Imam, and then, the Imam is the Greatest Name of Allah and knowing them through the luminosity, is the very recognition of Allah; therefore, the recognition of the Imam and the recognition of Allah are the same and cannot be separated.

And on this basis, Himyari has related from ibn Isa, from Bezanti and finally he from the Holiness Imam Reza, upon him be peace, that:

قال: قال ابو جعفر عليه السلام: من سره ان لا يكون بينه و بين الله حجاب حتى ينظر الى الله و ينظر الله اليه فليتوال آل محمد و يتبرا من اعدائهم و ياتم بالامام منهم، فانه اذا كان كذلك نظر الله اليه و نظر الى الله. [9]

[The Holiness stated that:] 'The Holiness Imam Muhammad Baqir, upon him be peace, stated: "He who becomes delighted and loves to be no veils between him and his Creator, in such a way that to see Allah and Allah to show grace toward him, must love the offspring of Muhammad and hate their enemies. He must follow the Imams and obey them, in that case Allah will show grace toward him and he gets at such a position that to visit Allah."'

It is deduced from this narrative that without following the Imam one cannot reach to the position to visit Allah, and the lovers of the Dignified Court of Him cannot get at the stated of visiting Him unless they surrender to the shrine of His Imams. Therefore, in the beginning of their behaviour, we see many of the disciples and lovers are deprived of finding the way to follow, but later on, for their rightful intention and pure following, in the end the secrets have been revealed to them. They have confessed the position of the Guardianship and have become the pure followers. Although they have been living at the time of concealing one's real belief, their happiness of reaching the Right and Dignified Position is known through their writings and sayings.

The other side of the discussion is from the Messenger of Allah, that is: man must have knowledge about his Alive Imam, and manifest it so that not to die as the ignorance' death. The Alive Imam is as the teacher, reliever, the assured guardian, able to bring the uppermost Light into the heart of a believer, over dominating the being, the follower of the command of the Messenger of Allah only or the Imams who have passed away. Nothing is useful without relying on the Imam and his teaching and training  otherwise what is the use of the Messenger of Allah; though the Holiness Abraham, upon him be peace, has passed away, he had his own laws and religion and his way and commands cab ne followed.

And after the demise of the Messenger of Allah what is the use of following the Alive Imam, the Master of the faithful, the Commander of the believers, may excessive peaces and praise be upon him!?

Did that man not sat:  كفانا كِتاب الله 'The Book of Allah is enough for us. We follow it and need not an Imam.' This saying is void with the people of experience. Following the commands of the Messenger and the Imam who has died is following one's will and passion that appraises it and does it by his comment and translation. Then, he acts upon it; however following the Alive Imam is in fact following the Right. Apart from that, the spirit of the guardianship and power are alive in the Living Imam; therefore, the return of all beseeches and resorting of the people who are certain of the Guardians of Allah and the immaculate Imams, upon them be peace, is that their beseeches and resorting go to the Living Imam.

Therefore, in those three narratives: the book of "Ikhtesas" from the Late Sheikh Mofid, which have been related from the Holiness Imam Sādiq and the Holiness Imam Musa bin Ja‘far, upon them be peace, have said that the only way of salvation is knowing the Living Imam. And they have related from the Messenger of Allah who has said: "He who dies without having a certain Living Imam, however, he could receive his sayings, he could listen to him and obey what he said and could be trained and instructed under his direct command, he dies as the ignorance die. This question is very quite right and needs to be attended.

Therefore, those who live in the absence of the Imam, are deprived of many priorities and virtuous, thus, to free themselves from the ignorance' death, they must furnish the elements of the Advent. And by acting upon the commands of the Qur'an and struggling in the way of Allah and being compassionate prepare the elements of the Advent. It is because the main cause of his absence if deficiency in the people and the lack of their talent but not deficit of that Holiness. If this deficiency decreases, hearts gradually strengthen and the instructions of the Qur'an settle in the hearts then, the Advent of that Holiness is certain.

As in a letter that the Holiness has written to Sheikh Mofid, may Allah be pleased with him, he has mentioned this fact that: 

و لو ان اشياعنا - وفقهم الله لطاعته - على اجتماع من القلوب فى الوفاء بالعهد عليهم لما تاخر عنهم اليمن بلقائنا . [10]

If our followers, the Shiite, Allah bless them to worship Him, sincerely get allied then their visiting us will not delay.'

Therefore, it becomes clear that the reason of his lack of Advent is only the lack of the hearts unity upon the promise they have made – and this is a great fault of the Shiite and all nation. And all the deprivations are from the lack of fairness and the deployment of injustice and oppression with all his ugliness and indecent all and all are the effect of the lukewarm and weakness which cause the Holiness' absence.

And the narrative of the Messenger of Allah to Jabir bin Abdullah Ansari, which the Shiites get their benefit in the absence of that Holiness is similar to one who benefits the sun even under the clouds, is not inconsistent with this meaning.

It is because that Holiness with such pure spirit, vast heart and picked for the Guardianship already exist – whether he is absent or present. The only difference is that, at the time of his absence, that Light's assistance is not apparent and the people are not trained or educated under his direct supervising – which is a great regret!

There is much difference between that the sun to shine, to change the trees into green and send light to the earth and heat it more, to kill the disease and germs, to bring health instead, to reveal the interior of things than the sun hides behind the clouds, the foggy sky and the different germs always sicken the people.

It is right, people get benefit in his absence so do they in his presence but there are miles gap between. Although, at the era of his absence, some people with high ambition, with severe intention and with pure determination take such action that through their faithfulness, and the pure spirits arrive at the state of nobility and knowing that Holiness.

Off course, this is the personal Advent for them; it is similar to one who boards on a plane in the foggy sky, soars high beyond the clouds and witnesses the illuminating sun. Therefore, at the time of his absence the road to get the Perfection is not blocked for the lovers. He who has reached at that state, and has sensed the Light of the Guardianship, the presence or the absence of him does not make difference for him.

A great man was asked: 'When is a man honoured to visit that Holiness?' He answered: "when his absence or presence does not make any difference for him." And they asked another great man: 'Have you been honoured visiting you Monarch of the Time?' He answered: "Blind is one who wakes up early in the morning but at first glance not to see that Holiness."

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At any time, people are bound to know their Imam

It is related of Fazil, in the book of "Maha‘sin" of Baghi with his series of documents saying:


سَمِعْتُ ابا جَعْفَرٍ عليه السّلام يَقُولُ: مَنْ ماتَ وَ لَيْسَ لَهُ امامٌ فَمَوْتُهُ ميتَة جاهِلِيَّة، وَ لا يُعْذَرُ النّاسُ حَتّى يَعْرِفوُا امامَهُمْ، وَ مَنْ ماتَ وَ هُوَ عارفٌ لِامامِهِ لا يَضُرُّهُ تَقَدُّمَ هذَا الْامْرُ اوْ تَأَخَّرَ، وَ مَنْ ماتَ عارِفاً لِامامِهِ كانَ كَمَنْ هُوَ مَعَ الْقائِمِ فى فُسْطاطِهِ. [11]

 Fazil says: 'I heard the Holiness Imam Muhammad Baqir say: "Whoever dies with no having an Imam [to follow] then his death is the death of the ignorance; people are not sorrowful unless they know their Imam. And he who dies and knows his Imam then there is not different for him whether the advent of his Imam is near or late. Whoever dies, while knowing his Imam, is similar to one who lives with his Imam in a tent.

Another aspect of discussion on the successive narratives from the Messenger of Allah is that: the purpose of knowing the Imam is getting to know a certain person at a certain time. The same as that, in the narrative of Jabir, the Holiness Messenger of Allah counted them especially one by one. And if one simply says: 'I believe in the Household, but he does not pick out a certain Imam from among them to follow, for example he chooses Muhammad ibn Hanafeiia or Zeid ibn Ali ibn al-Hussein or Abdullah bin Musa, he dies in the ignorance death.

The Immaculate Imams, upon them be peace, own such specialty that cannot be found in the offspring of al-Hassan and al-Hussein; these spiritual priorities, broadmindedness and the status of Guardianship are specified for them. Therefore, in the three narratives of "Gheibat" of No‘mani which already were mentioned concerning the pure Imams' sayings that if one does not follow one of the Imams, but briefly says: 'The Guardianship only belongs to the offspring of Muhammad, but only they have differences between them, now if they get united, we too will surrender to one of them, are considered astray and about them has been said: 'If they die with this intention in mind they die as the ignorance death.' It does not help them even they take the lawful of the Household as lawful and his unlawful for the unlawful, and they pray and pay put the welfare tax. It does not sense that they all come together and appoint one Imam from among them, for appointing the Imam is not with anyone, and above all, an Imam cannot surrender to another one. Even if the others do not surrender to a certain Imam, his Imamate will not lapse. Thus, the procession of knowing is in its place, and while disruption rises among the children of the Messenger of Allah one must go after knowing the real Imam so that to get released from ignorance. There were many among the companions of the Imams who, after the demise of an Imam, they hesitated to choose the next Imam – they believed in the Imamate of other children of the Holiness Commander of the believers or the Holiness Imam Hassan or the other Imams. Such as: Keisaneiia, Fataheiia, Nawoseiia, Waghifeiia, Zeideiia and Smaileiia and so. According to the narratives, all of them were astray, and since then, the great companions and scholars did not take them as the reliable Shiite narratives.

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The dispute of the Holiness Imam Saj’jad, upon him be peace, with Muhammad bin Hanafi’iah concerning the Imamate 

Anyhow, at the end of the book of "Madarik al-Ahkam", which is a good book of jurisprudence, along other useful information he says: 'The sixteenth one is the right news that Kolaini from Abu Abida Hadda, as well Zarara which both of from the Holiness Imam Baghir, and the Holiness Imam Sādiq upon them be peace, have related that when the Master of the Martyrs, upon him be peace, was martyred,  Muhammad bin Hanifa, who was the son of the Commander of the believers, was sent to the Holiness Imam Sajjad Zein al-Aabedin Ali bin Hussein and he privately sat with the Holiness and said: 'O the son of my brother, do you know that the Messenger of Allah chose the Commander of the believers after his demise. And he chose Imam Hassan, and after him Imam Hussein upon them be peace; however, your father has died and has not say his will, and I am your uncle, and am at the level of your father, I am the son of Ali and according to my age and experience I more deserve the Caliphate than you who are still a young boy. Therefore, do not dispute and try not to argue with me concerning the affair of the Imamate.'

The Holiness Saj‘jad, upon him be peace, stated:

يا عَمِّ اتَّقِ اللهَ وَ لا تَدَّعِ ما لَيْسَ لَكَ بِحَقٍّ، انِّى اعِظُكَ انْ تَكُونَ مِنَ الْجاهِليَن.

'O uncle, be heedful of Allah and do not go after the position that you do not deserve it, I advise you to be not of the ignorance.'

Before leaving for Iraq, my father advised me and he concluded a treaty with me about the Imamate – it was an hour before his martyrdom in Karbala. Now there, the weapon of the Messenger of Allah, which is the sign of the Imamate, is with me. Do not claim for this position or I am afraid your life shortens and you ruin yourself. Allah, the Great, has appointed the Imamate in the children of the Holiness Hussein; if you want to make sure, let's go closer to 'the Black Stone [of Ka‘ba]' and take it as the arbitrator and ask it.'

The Holiness Imam Baqir stated: 'This conversation took place between them in Mecca. Therefore, both of them went to 'the Black Stone [of Ka‘ba]', and there, the Holiness Imam Saj‘jad, upon him be peace, told Muhammad bin Hanafeiia: 'First, implore and beseech Allah and ask Him to make the 'Black Stone' speak to you, then ask your question.'

 Muhammad bin Hanafeiia implored and beseeched, requested his will from Allah and then asked the 'Stone' but without getting any answer. The Holiness Imam Saj‘jad stated: 'O my uncle, if you were the Imam and Successor, the 'Stone' would surely answer you.' Next Muhammad said: 'Now you implore and beseech Allah and then question the 'Stone'.'

The Holiness Saj‘jad, upon him be peace, implored Allah, the Honourable and Exalted, as much as he could, and then said: "O 'Stone', I swear to Allah Who has trusted you with the covenants of the messengers, the covenants of the Guardians and the entire creatures that letting me know that who the Successor and Imam after Hussein bin Ali is!'

He has related that the 'Stone' moved so swiftly from its place that it nearly fell, and right then, Allah made it speak in fluent Arabic language and said: 'The advice and Imamate after Hussein bin Ali, upon him be peace, is for the son of Hussein and Fatima, the daughter of the Messenger of Allah, Bless be to him and his Descendants.' Right in such state, when Muhammad bin Hanafei‘ia had accepted the Holiness Saj‘jad, turned back.[12]

Anyhow, Imam has such features that no one has them in their lives, even their lives are shorter. Even a pearl is expensive but it is not comparable diamond and brilliant. A single diamond may worth many a thousands more that a pearl.

A unite of Yemeni agate and the Indian agate look alike but there is an ocean difference between them.

Both Muhammad bin Hanifa and Zeid bin Ali bin al-Hussein posses higher rank and dignity for their serving [the Islam], and they are intelligent, but they cannot be compared with the status of the Imam.

Ali ibn Ja‘far, who is learned, narrator, aware, the relater of the narratives, jurisprudent and the ascetic as a Sheikh and old man, with the grey-bearded among the Bani Hashil, and Bani as-Zahra and the children of the Master of the martyrs, upon him be peace, he was also the uncle of the father of the Holinw Javad, but with all those positions and priorities aceepted the Imamate of a seven-year-old child, (the Holiness Javad). And he did not withhold from respecting him, surrendering and adoring his greatness, he benefitted a lot of his endless knowledge. Meitham Tammar used to sell dates and he always owned a few baskets of dates. He put them in a small shop close to the mosque of Kofa and sold them to his customers. However, because of his surrendering and obedience he got such position and status that he got to know his Imam's Holy appearance and Guardianship.

The Commander of the believers, upon him be peace, went to his shop for a few hours and sat with him, they were like two brothers kind to each other. He instructed and taught him so much of the Hidden Secret and the Divine Knowledge that it surprised everyone.  

Ibn Abbas, who is the novice of the school of the Commander of the believers, upon him be peace, and is expert in commentary as well a well-known Commander of the Holiness, and Muhammad bin Hanafeiia calls him as the Master and the Supper Lord of the nation says, he could not tolerate Meytham Tammar, he had no Capacity to stand him, and the degree to which he got to know his Imam and absorb his  knowledge of ibn Abbas could not realize it - he occasionally gave the Holiness orders or objected him.
Once, the Holiness told Meytham: What is the mode of you when the son of adulterate Bani Omayyad
[13] calls you against my aversion.
Prophet said: I swear to God you will be planted and took significant.
Maytham said: 'By Allah, I will never hate you.' The Holiness said: "O Meytham, by Allah they will kill you by hanging."

Maytham said: 'I will wait and tolerate it because these are too small and easy in the way of Allah.' This learned novice feels the over domination of his Imam upon him, and he prophesied the oncoming seditions and dangers. Therefore, he has the news of the reflections of all disasters in front of his eyes; let alone the status of the Guardianship which reveals all the secrets – and the friends or foes agree on it.

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The secret information of the Commander of the believers, upon him be peace, about his own witness

Ibn Hajar Heithami says: 

وَ سُئِلَ وَ هُوَ عَلَى الْمِنْبَرِ بِالْكُوفَة عَنْ قَوْلِهِ تَعالى: «رِجالٌ صَدَقُوا ما عاهَدُوا اللهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضى‏ نَحْبَهُ وَ مِنْهُمْ مَنْ يَنْتَظِرُ وَ ما بَدَّلُوا تَبْديلاً» [14]

فَقال: اللّهُمَّ غَفْراً، هَذِهِ الْآياتُ نَزَلَتْ فِىَّ وَ فى عَمِّى حَمْزَة وَ فِى ابْنِ عَمَّى عُبَيْدَة بْنِ الْحارِثِ بْنِ عَبْدِ الْمُطَلِّبِ، فَامّا عُبَيْدَة فَقَضى‏ نَحْبَهُ شَهيداً يَوْمَ بَدْرٍ، وَ حَمْزَة قَضى‏ نَحْبَهُ شَهيداً يَوْمَ احُدٍ، وَ امّا انَا فَانْتَظِرُ اشْقاها يُخْضِبُ هَذِهِ مِنْ هَذِهِ وَ اشارَ بِيَدِهِ الى‏ لِحْيَتِهِ وَ رَأْسِهِ- عَهْدٌ عَهِدَهُ الَىَّ حَبيبى ابُو الْقاسِمِ صلّى الله عليه و آله و سلّم. [15]

 The Holiness Commander of the believers was on the pulpit in the Mosque of Kofa when a man asked him about the Noble Verse « رجال صدقوا» and the dignity of its revelation. The Holiness stated: "O Allah, pardoning is in your hand," then, he added: "These Verse have been sent down concerning me, my uncle Hamza, and the son of my uncle, Abida bin al-Harith. However, Abida was martyred in the Battle of Badr, Hamza was martyred in the Battle of Ohud; but," (while was pointing to his beard said,) "I am waiting for a most wretched man of my nation to dye this beard of mine. And this is a covenant that my beloved, Muhammad, Bless be to him and his Descendants, has made with me."   

وَ رُوِىَ انَّ عَلِيًّا جاءَهُ ابْنُ مُلْجَمٍ يَسْتَحْمِلُهُ [16] فَحَمَلَهُ، ثُمَّ قالَ رَضِىَ اللهُ عَنْهُ:

اريدُ حَياتَهُ وَ يُريدُ قَتْلى عذيرى [17] مِنْ خَليلى مِنْ مُرادٍ ثُمَّ قالَ: هَذا وَ اللهِ قاتِلى، فَقيلَ لَهُ: الا تَقْتُلُهُ؟ فَقالَ: فَمَنْ يَقْتُلُنى؟! [18]

It has been recorded in the narrative that Ibn Moljam came to the Commander of the believers, upon him be peace, and asked for his need and horse riding. By giving him a horse, the Holiness see to his need and then sated: "I want him to have a good life but he has decided to kill me! Bring that accepter of my excuse that is from the Tribe of Morad." Then, he stated: "I swear by Allah that this man is my murderer."

They asked the Holiness: 'Then do you not kill him?'

The Holiness stated: "Then, who is going to be my murderer?"

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[1] Surah 28, "قصص", Verse 50.
[2] "بحارالانوار", volume 7, page 17.
[3] Surah 5, "مائده", Verse 50.
[4] Surah 3, "آل عمران", Verse 154.
Surah 48, "فتح", Verse 26.
Surah 39, "زمر", Verse 64.

[7] Surah 2, "بقرة", Verse 67.
[8] "بحارالانوار", volume 7, page 18.
[9] "بحارالانوار", volume 7, page 17.
[10] Sheikh Tabarsi, "احتجاج", volume 2, page 325.
[11] "بحارالانوار", volume 7, page 17.
[12] " مدارك الاحكام‏ ", (The Document of the Commands), page 461 and 462, also the " اثبات الهداة", volume 5, page 218.
[13] In the statement of the Holiness it is: "What! Your adopted son should ask it from Bani Omayyad!".
[14] Surah 33, "احزاب", Verse 23.
[15] "الصواعق المحرقة", page 80, and "نور الأبصار" of Shablanji, page 97.
[16] The meaning of "يستحمله‏" is that the Holiness would ask for an animal, and a good proof for this narrative is from ibn Sa'd in "طبقات‏". The Late Majlisi says
, in volume 9 of "بحارالانوار", page 647 says:

 و ذكر ابن سعد فى «الطبقات»: انّ امير المؤمنين عليه السّلام لمّا جاء ابن ملجم و طلب منه البيعة طلب منه فرساً أشقر فحمله عليه فركبه فأنشد أمير المؤمنين عليه السّلام: أريد حياته- البيت.

[17] In "نهاية", considering "عذيرك من خليلك من مراد" ibn Athir has searched and announced that "عذير" is the nominative noun, it means that it is " عاذر". And "عذيرَك‏" is appointed to the verb that is employed, as: "اى هاكِ عذيرَك‏". Therefore, there is no difference between the عذيرَك or عذيرى‏, and the letter " ك‏"refers to the first person; and this poem, is said, related to the Commander of the believers, thus, it is not the common example, and in some documents, instead of " حياتَه‏", " حِباءه‏ " is used.
[18] "الصواعق المحرقة", page 80.

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