المجالس العاشورية في المآتم الحسينية

The Twenty-Seventh Session on the Authority of the Ahl al-Bayt (peace be upon them)

Sheikh al-Saduq, may God have mercy on him, narrated with his chain of transmission from Ishaq ibn Rahweh who said: When Abu al-Hasan al-Ridha (peace be upon him) arrived in Nishapur and wanted to leave for al-Ma'mun, the companions of hadith gathered around him and said: O son of the Messenger of Allah! You are leaving us without narrating a hadith from which we might benefit. At that time, he was seated in a howdah.

So he lifted his head and said: I heard from my father, Musa ibn Ja'far, who said: I heard from my father, Ja'far ibn Muhammad, who said: I heard from my father, Muhammad ibn Ali, who said: I heard from my father, Ali ibn Husayn, who said: I heard from my father, Husayn ibn Ali ibn Abi Talib, who said: I heard from my father, the Commander of the Faithful, Ali ibn Abi Talib (peace be upon them) say: I heard the Messenger of Allah (peace and blessings be upon him and his family) say: I heard Jibreel say: I heard Allah, exalted be His majesty, say: There is no god but Allah is My fortress, so whoever enters My fortress is safe from My punishment.

As the carriage moved on, he called back to us: With its conditions, and I am one of its conditions.

Shaykh al-Saduq, may Allah have mercy on him, said: One of its conditions is the acknowledgment of al-Ridha (peace be upon him) as an Imam appointed by Allah, the Almighty, over the servants, whose obedience is obligatory upon them.

Al-Saffar narrated with his chain from Muhammad ibn al-Fudhayl, from Abu al-Hasan (peace be upon him), who said: The guardianship of Ali is written in all the scriptures of the prophets, and Allah did not send a prophet except with the prophethood of Muhammad and his successor Ali, peace be upon them both.

Abu Baseer narrated from Abu Abdullah (peace be upon him) who said: No prophet was ever sent, nor any messenger ever commissioned, except with our authority and our preference over others.

And from Jabir, he said: Abu Ja’far (peace be upon him) said:

Our guardian is the authority of God through which no prophet was ever sent except under it.

Sheikh Al-Saduq (may Allah have mercy on him) narrated from Jabir Al-Juafi, from Al-Baqir (peace be upon him), who said: I asked him about the interpretation of dreams, whether they were correct. He said: Yes, he (meaning Joseph) received revelation and was a prophet, and among the things God taught him was the interpretation of events, and he was a truthful and wise person. And by God, he followed the religion of loving us, the Ahl al-Bayt. Jabir asked: With your love, the Ahl al-Bayt? He replied: Yes, by God, and every prophet and angel followed the religion of loving us.

And may God bless those who said:

The Twenty-Eighth Council: What is Mentioned Regarding the Condemnation of Those Who Hate the Ahl al-Bayt (Peace be upon them).

It is narrated from Ibn Sinan, who attributes it to Abu Abdullah (peace be upon him), saying: "Indeed, our sayings are difficult and challenging; they are only borne by enlightened minds, wholesome hearts, and good morals. Indeed, God took a covenant from our followers just as He took from the children of Adam, where He, the Almighty, says: 'When your Lord took from the children of Adam—from their loins—their descendants and made them testify concerning themselves [saying to them], "Am I not your Lord?" They said, "Yes, we testify."'"

So whoever fulfills his covenant with us, God will fulfill it for him with Paradise. And whoever hates us and does not fulfill our rights upon him will be in hell, eternally abiding therein.

Abu al-Jaroud narrated from Abu Ja'far (peace be upon him) who said: "Love for us is faith, and hatred towards us is disbelief." Then he recited.

This verse: "But Allah has made faith beloved to you and beautified it in your hearts."

Abu al-Jarud reported, from Abu Abdullah al-Jadali, who said: The Commander of the Faithful (peace be upon him) said to me, "Shall I tell you about the good deed which, if one comes with it, he will be safe from the terror on the Day of Judgment, and the bad deed which, if one comes with it, he will be thrown on his face into the fire of hell?" I said, "Yes, O Commander of the Faithful." He said, "The good deed is the love of us, the Ahl al-Bayt, and the bad deed is hatred of us, the Ahl al-Bayt."

Ammaar Al-Sabati said: I told Abu Abdullah (peace be upon him): Aba Umayah Yusuf bin Thabit narrated that you said: "Deeds do not harm with faith, and deeds do not benefit with disbelief." He replied: Aba Umayah did not ask me for its explanation; I meant by this that whoever recognizes the Imam from the family of Muhammad (peace be upon him and his progeny) and follows him, then does as much good as he wishes for himself, it will be accepted and multiplied extensively for him, and he will benefit from good deeds along with the recognition. This is what I meant by this, and likewise, God does not accept righteous deeds from those who ally themselves with the unjust Imam who is not from God Almighty.

Abdullah bin Abi Ya'four said to him: Did God Almighty not say: "Whoever comes with a good deed will have better than it, and they will be secure from terror on that Day"? (4) How do good deeds not benefit those who follow the unjust leaders? Abu Abdullah (peace be upon him) said to him: Do you know what the good deed meant by God Almighty in this verse? It is the recognition of the Imam and obedience to him. God Almighty has also said: "And whoever comes with an evil deed, their faces will be overturned in the Fire. Are you recompensed except for what you used to do?" (5). What is meant by the evil deed is the denial of the Imam who is from God Almighty. Then Abu Abdullah (peace be upon him) said: Whoever comes on the Day of Judgment having allegiance to an unjust Imam not chosen by God, and comes denying our rights, rejecting our guardianship, God will abase him.

On the Day of Resurrection, in the fire.
(1)

From Abu Al-Jarood, narrated from Abu Abdullah (peace be upon him) regarding the words of Almighty God: "God has not made for any man two hearts in his breast." Ali ibn Abi Talib (peace be upon him) said: There is no servant among the servants of God who has been tested with faith in his heart except that he finds our affection in his heart, and he loves us. And there is no servant among the servants of God with whom God is displeased except that he finds hatred for us in his heart, and he despises us. Thus, we find joy in the love of those who love us, and recognize the animosity of our opponents. The one who loves us awakes expecting the mercy of God Almighty, as if the doors of mercy have been opened for him, while our adversary wakes on the verge of a pit of fire, as if that pit has already collapsed and he is in the fire of Hell.

Blessed are the people of mercy with their mercy, and woe to the people of the fire for their abode. Indeed, God Almighty says: "And indeed, wretched is the destination of the arrogant." There is no servant among the servants of God who falls short in love for our goodness that God has allocated to him; for it is not suitable for one who loves us and one who despises us to reside in the same heart ever. God has not made for a man two hearts in his breast; to love with one and hate with the other. As for our lover, his love is pure and sincere to us as gold purified by fire without any impurity. Our hater, on that level, is similar.

We are the noble ones, and our children precede the prophets, and I am the successor of the successors, and the oppressive faction belongs to the party of Satan. Satan is among them. Hence, whoever wishes to know our love should test his heart. If an enemy shares in his love for us, he should not belong to us. He is not among us. God, Gabriel, and Michael are his enemies, and God is an enemy to the disbelievers.

the 'high ones' referred to in this verse? Is there anyone above the angels? The Messenger of Allah (peace and blessings be upon him and his family) said: "I and Ali and Fatimah and Hasan and Husayn were in the Curtain of Might. We were glorifying Allah, and the angels were glorifying by our glorification before Allah created Adam when there was neither heaven nor earth, neither a sun nor a moon.”

Are we, the Messenger of God, greater than the angels? The Messenger of God said: "I, Ali, Fatima, Hasan, and Husayn, were in the shadow of the Throne glorifying God, and the angels would glorify along with our glorification, a thousand years before God Almighty created Adam. When God created Adam, He commanded the angels to prostrate to him, but He did not command us to prostrate. All the angels prostrated except for Iblis, who refused to prostrate. So God, Blessed and Exalted, said: 'Have you become arrogant, or were you among the exalted?' referring to those five whose names are inscribed on the Throne's shadow. We are the door to God to be entered through. Through us, the guided are guided. Whoever loves us, God loves and grants entry to His paradise, and whoever despises us, God despises and assigns them to His fire. None loves us except those with a pure birth."

An account from Saif ibn Umayrah, quoting Al-Sadiq (peace be upon him), who said: "The child born out of wedlock has certain signs: firstly, hatred towards us, the Ahl al-Bayt; secondly, a tendency towards the illicit acts from which they were born; thirdly, a disregard for religion; and fourthly, causing trouble or discomfort to others. He who troubles his brothers is none other than one who was born outside the bed of his father or whose mother conceived him during her menstruation."

It is narrated from the Messenger of Allah (peace be upon him and his family) that he said: "Whoever harbors enmity against us, the Ahl al-Bayt, Allah will resurrect him as a Jew. Even if a servant worshiped Allah between the corner and the station (of Ibrahim) for a thousand years, then met Allah without our guardianship, He would cast him on his face into the Fire. Whoever dies without recognizing the Imam of his time dies the death of ignorance. Allah has not left the earth since the seizure of Adam without an Imam in it, through whom people are guided, as a proof against the servants. Whoever abandons him perishes, and whoever adheres to him is saved."

Ibn Abbas said: I told the Prophet (peace and blessings be upon him and his family): Advise me. He said: You should have affection for Ali ibn Abi Talib (peace be upon him). By Him who sent me with the truth as a prophet, Allah will not accept a good deed from any servant until He questions them.

Regarding the love of Ali ibn Abi Talib (peace be upon him), Allah is the most knowing. If a person approaches with their support for him before their deeds, whatever those deeds may be, and if they do not support him, they will not be questioned about anything, then they will be ordered to the fire.

O Ibn Abbas, by the One who sent me as the truthful Prophet, the fire is more furious at those who hate Ali (peace be upon him) than it is at those who claim that Allah has a child. O Ibn Abbas, if the nearest angels and the sent prophets were to gather and harbor hatred towards him — though they won't — Allah would surely punish them with fire.

I said: "O Messenger of Allah, does anyone hate him?" He said: "O Ibn Abbas, yes, my people who claim they are from my nation do hate him, though Allah has not given them any portion in Islam. O Ibn Abbas, one of the signs of their hatred for him is their preference for others over him, and by the One who sent me with the truth, no prophet has been sent forth who is more noble than me, nor any successors more noble over his nation than my successor, Ali."

Ibn Abbas said: "I continued to follow what the Messenger of Allah (peace be upon him and his family) commanded me, and he advised me to love him [Ali], and indeed, that is my greatest deed."

And from Abu Nuaim: Umar said, "And what is the sign of your love for us, O Messenger of Allah?" He said, "The love of this," and he placed his hand on the shoulder of Ali (peace be upon him) and said, "Whoever loves him has indeed loved us, and whoever hates him has indeed hated us."

Al-Farazdaq, may God have mercy on him, spoke about his love for the Ahl al-Bayt (peace be upon them) and adhering to them:

The twenty-ninth session: The enmity of the Umayyads towards Islam and the lineage of the Messenger of Allah (peace be upon him and his family).

It is mentioned in some supplications of the Imams of the Ahl al-Bayt (peace be upon them): "O my masters, if you could see the Prophet, and the arrows of the nation piercing your livers, and their spears aimed at your throats, and their swords stained with your blood, satisfying the children of the immoral with the anger of debauchery over your asceticism, and the fury of disbelief over your faith, while you are either slain in the prayer chamber with your foreheads split by swords, or a martyr atop a bier with your shrouds pierced by arrows, or slain in the open desert with your head lifted on a spear, or imprisoned and bound with your limbs battered in iron, or poisoned with your intestines cut by the poison’s bitterness. So indeed, to Allah we belong, and to Him we shall return, and there is no strength nor power except with Allah, the Most High, the Most Great."

It is narrated from Al-Sha'bi that he said: When Uthman (may Allah be pleased with him) entered his house after being pledged allegiance to as Caliph, the members of Banu Umayyah entered upon him until the house was filled with them, and then they closed it upon themselves. Abu Sufyan bin Harb said: "Is there anyone among you who is not from your group?" They said: "No." He said: "O Banu Umayyah! Seize it like you would a ball, for by the One whom Abu Sufyan swears by, there is neither punishment nor reckoning, nor paradise nor hell, nor resurrection nor judgment." Uthman reprimanded him and was displeased with what he said, and ordered his removal.

Ibn Asakir narrated from Anas: Abu Sufyan entered upon Uthman after he had gone blind, and asked: "Is there anyone here?" They replied: "No one." Then he said: "O God, make this rule not one of ignorance, nor the kingdom one of usurpation, and establish the rule of the Earth for the sons of Umayyah." Ali (peace be upon him) said to him: "You have always been an enemy to Islam and its people."

Through the narration of Ibn al-Mubarak, from al-Hasan: Indeed, Abu Sufyan entered upon Uthman when the caliphate was transferred to him. He said: "It has come to you after Taym and Adi, so rotate it like a ball and make its supports the sons of Umayyad. Indeed, it is only a kingdom, and I have no knowledge of Paradise or Hell." Uthman rebuked him, saying: "Be silent! May God do with you and do."

And in the narration of al-Mas'udi, Abu Sufyan is reported to have said: "O Banu Umayyah! Grab hold of it like you would a ball, for by the One to whom Abu Sufyan swears, I have always hoped for it for you, and it shall indeed become an inheritance to your children."

Al-Tabari mentioned in his history: Among what the narrators convey from his words is: "O sons of Abd Manaf! Catch it like the catching of a ball, for there is neither paradise nor hell." This is explicit disbelief, upon which descends the curse from God, just as the curse descended upon those who disbelieved from the Children of Israel through the tongue of David and Jesus, son of Mary.

It was narrated by Ibn Abi Al-Hadid about his standing on the hill of Uhud after losing his sight, and his words to his guide: "Here we used to strike Muhammad and kill his companions."

Another example of this is when he spoke to Al-Abbas ibn Abdul-Muttalib before the Conquest — after the troops had been presented to him — and said: "Your nephew's kingdom has become great." Al-Abbas replied to him: "Woe to you! It is not a kingdom; it is prophethood."

And it is said that on the day of the conquest, Bilal was seen on top of the Kaaba giving the call to prayer, saying: "I testify that Muhammad is the Messenger of Allah." It was considered a blessing from God upon Utbah ibn Rabi'ah that he did not live to witness this scene.

Abu Sufyan, who desecrated the grave of Hamza (peace be upon him) and kicked it with his foot, said: "O Abu Amarah! The matter over which we fought with swords has ended up in the hands of our youths, who toy with it."

Ibn Hajar said: Abu Sufyan was the leader of the polytheists on the days of Uhud and Al-Ahzab. Ibn Sa'd reported: When he saw people treading near the grave of the Messenger of Allah (peace be upon him and his family), he envied him, and thought to himself: If I could gather another assembly against this man. He then struck the chest of the Messenger of Allah (peace be upon him and his family), saying: "May Allah disgrace you." In another version, it is said he thought to himself: I do not know how Muhammad defeated us. He then struck his back, and said: By Allah, He defeats you.

It is narrated that the Commander of the Faithful (peace be upon him) said in a discourse about Abu Sufyan and Muawiyah: "Muawiyah, a freed son of a freed man, is one of these factions. He and his father did not distinguish themselves as enemies of Allah the Almighty, His Messenger (peace be upon him and his family), and the Muslims until they were reluctantly brought into Islam."

In front of Muawiyah, his son: Ibn Abi al-Hadid mentioned in the explanation of the Nahj from a book of Imam Ali (peace be upon him) that he wrote to Muawiyah, saying to him: "You have indeed followed the paths of Abu Sufyan, your father, and Utbah, your grandfather, and the likes of them from your family who were characterized by disbelief, dissension, and falsehoods."

Muawiya showed to al-Mughira ibn Shu'ba what he harbored in his heart of hatred and animosity towards the Messenger of Allah (peace be upon him and his family). This is narrated by Ibn Bukkar in "Al-Muwafaqiyyat" from Mutrif ibn al-Mughira ibn Shu'ba al-Thaqafi, where Ibn Bukkar says: I heard al-Mada'ini say: Mutrif said...

I accompanied my father, Al-Mughirah, on a visit to Muawiyah. My father would meet with him, engage in conversation, and then return to me speaking of Muawiyah, praising his intellect, and marveling at what he observed. One night, my father refrained from eating dinner, and I noticed he seemed distressed. I waited for a while, assuming something must have happened either concerning us or perhaps in our work. So I asked him, "Why do I see you distressed tonight?"

He said: "O my son! I have returned from the worst of people." I asked him: "And who is that?" He replied: "I said to him when I was alone with him: You have reached an old age, O Commander of the Faithful! If only you would demonstrate justice and spread goodness, for you have grown old. If you would look upon your cousins from the sons of Hashim and maintain family ties with them, for by God, there is nothing today that you should fear from them."

He said to me: "Alas, my brother gained power and did what he did. By God, he perished, and his memory perished except for someone saying: 'Abu Bakr.' Then my brother from the tribe of 'Adi gained power and strove and labored for ten years. By God, he perished, and his memory perished except for someone saying: 'Umar.' Then our brother Uthman gained power, a man with no one among equals in nobility. He did what he did, and with him, they did what they did. By God, he perished, and his memory perished, and there is talk of what befell him. And indeed, the brother from Hashim is proclaimed five times a day: 'I bear witness that Muhammad is the Messenger of Allah (peace be upon him and his family).' So what work remains with him is not like kingship? By God, he is buried, buried."

When Muawiyah heard the muezzin say: "I bear witness that Muhammad is the Messenger of Allah," he remarked: "Well done, O son of Abdullah! You were indeed of high ambition, not satisfied until your name was mentioned alongside that of the Lord of the worlds."

One criticism of Muawiya is that during his caliphate, he went forty consecutive Fridays without performing the prayer.

The Prophet (peace and blessings be upon him) was once asked by some of his companions about a particular matter, and he said: Nothing prevents me from mentioning it except that you might shun hearing about it.

He is also the one who said, when he entered Kufa: "By God, I did not fight you so that you would pray, fast, perform pilgrimage, or give alms; you were already doing these things. Rather, I fought you so that I would have control over you. And God has granted me that, even though you may be reluctant."

Al-Hasan al-Basri said: "There were four qualities in Muawiya, and if he only possessed one of them, it would have been enough as a ruin: his usurpation of the leadership of this nation with reckless individuals until he snatched away its affairs without their consultation, while among them were remnants of the Companions and people of virtue; his appointment of his son after him, a drunkard and wine-drinker who wore silk and played musical instruments; his claiming of Ziyad, while the Messenger of Allah (peace be upon him and his family) said: 'The child is attributed to the bed, and the adulterer merits nothing;' and his killing of Hujr — woe to them for Hujr — and the companions of Hujr twice."

The Canadian woman said to her: "Throw a stone," and it is also said that this was said by the Ansari woman.

The Thirtieth Council from the History of Yazid ibn Mu'awiya and His Badr Hatreds

As for Yazid ibn Muawiya, he inherited hatred and animosity toward the family of the Prophet (peace be upon them) from his father and grandfather. Yazid opposed Hussein (peace be upon him) to the extent of spilling his noble blood. His father, Muawiya, opposed Ali (peace be upon him), fought against him, incited people against him, and incited hatred and enmity toward him, even cursing him from the pulpits. Their grandfather, Abu Sufyan, fought against the Messenger of Allah (peace be upon him and his family), incited others to battle him, and opposed him. Yazid is one of those whom the Messenger of Allah (peace be upon him and his family) referred to when he said, as narrated: “The destruction of my nation will be at the hands of foolish young men of Quraysh.”

The text mentions the vision seen by the Messenger of Allah (peace be upon him and his family), which he summarized, and it was said that he was not seen laughing after it. In the vision, he saw a group of Banu Umayyah jumping on his pulpit like monkeys, and Yazid was undoubtedly one of them. His disbelief was manifested through his words.

And who can forget the actions of Yazid against Husayn (peace be upon him), his captivity of the women and family of Husayn (peace be upon them), the destruction of the Kaaba, and his allowing the city of Medina to be desecrated for three days, leading to it being called "the wretched" instead of "the pure" in defiance of the Prophet (peace be upon him and his family) and his family (peace be upon them)?

Al-Mas'udi said: Yazid sat one day over his drink, and on his right was Ibn Ziyad, and this was after the killing of Al-Hussein (peace be upon him). Yazid turned to his cupbearer and said:

Then the singers were commanded, and they sang with it.

These were all resentments stemming from the battles of Badr and Hunayn, leading to the eradication of the descendants of the Prophet (peace be upon him and his family). In the supplication of Nudba referring to the Commander of the Faithful (peace be upon him), it mentions: "He was not deterred in the way of Allah by the blame of anyone. He alienated the leaders of the Arabs by killing their champions and confronting their enemies, leaving deep-seated grudges from Badr, Khaybar, Hunayn, and others in their hearts."

These events led to intensified hostility towards him and a desire to oppose him, resulting in the slaying of the Nākithīn, Qāsiṭīn, and Mariqīn. When he passed away, killed by the most wretched of the latter, who followed in the footsteps of the most wretched of the former, the command of the Prophet (peace be upon him and his family) regarding the guides after him was not followed. The community persisted in its animosity, united in severing his kin and ostracizing his children, except for a few who were loyal to uphold their rights. Hence, many were killed, others taken captive, and some were exiled.

The Commander of the Faithful, peace be upon him, also pointed to this in his speech about the reasons for Quraysh's resentment towards him. It is narrated that he said, peace be upon him: "O Allah, I seek Your assistance against Quraysh, for they harbored against Your Messenger, may Allah's peace and blessings be upon him and his family, various forms of evil and treachery, which they were unable to carry out because You intervened between them and their intentions. The brunt of their animosity fell upon me, and their schemes revolved around me. O Allah, protect Hasan and Husayn, and do not allow the wicked ones of Quraysh to harm them as long as I am alive. When You take me to Yourself, You are the guardian over them, and You are a witness to all things."

It is narrated that he (peace be upon him) also said: "Every grudge Quraysh bore against the Messenger of Allah (peace and blessings be upon him and his family) they have manifested in me, and they will manifest it in my children after me. What do I have to do with Quraysh? I only avenged them by the command of Allah and His Messenger (peace and blessings be upon him and his family). Is this the reward of one who obeyed Allah and His Messenger if they were truly Muslims?"

Similarly, the Battle of Siffin was also fueled by the grudges from the time of Badr, as Umm al-Khayr stated.

Bint al-Harith: It was an ancient enmity, with pre-Islamic grudges and animosities from the era of the One God. Muawiya took advantage of it during a moment of distraction to settle the scores of the sons of Abd Shams.

Judge Al-Nu'man al-Maghribi said: This pure, inherent enmity, and the ancient call for vengeance from the time of ignorance, could not be concealed by Marwan the accursed. He was overtaken by joy at the killing of Al-Husayn, peace be upon him, to the extent that he openly expressed it and said what he said.

Ali (peace be upon him) had taken him captive on the day of the Battle of the Camel. He then showed him grace and released him. However, he did not appreciate or remember this favor. In fact, he consulted with Marwan and the accursed Muawiyah regarding the desecration of Ali’s grave (peace be upon him) once power was seized, quoting the words of an earlier figure:

He incites him to exhume the grave of Ali (peace be upon him), reminding him of those killed from the Banu Abd Shams at the Battle of Badr, and how some of them were killed without being laid to rest or buried.

Then Muawiya consulted Abdullah bin Aamir bin Kuraiz about the matter of exhuming the grave of Ali (peace be upon him). He replied: "I do not wish for the location of his grave to be known, nor for any inquiry about it. I also do not wish for this penalty to be between us and our people."

Muawiya accepted what Abdullah proposed to him and turned away from the opinion of the accursed Marwan, who suggested to him to desecrate the grave of Ali (peace be upon him), which he had favored and was bestowed upon him. He released them from captivity. However, the accursed Marwan was overcome with hatred towards the Messenger of Allah (peace and blessings be upon him and his family) because many of his family members were killed in unbelief against Allah and polytheism with him, and due to his curse upon them. And because Ali (peace be upon him) brought him to the Messenger of Allah (peace and blessings be upon him and his family) when he intended to exile him, leading him by the ear.

When the head of Hussein (peace be upon him) was brought and placed before me...