الكافي- ط الاسلامية — Volume 8, Page 224
[١]الزمر: 30.
Same indexed hadith alkafi-15036; it ends on this printed page after beginning on pages 223-224.
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ شِيعَتَكَ قَدْ تَبَاغَضُوا وَ شَنِئَ بَعْضُهُمْ بَعْضاً فَلَوْ نَظَرْتَ جُعِلْتُ فِدَاكَ فِي أَمْرِهِمْ فَقَالَ لَقَدْ هَمَمْتُ أَنْ أَكْتُبَ كِتَاباً لَا يَخْتَلِفُ عَلَيَّ مِنْهُمُ اثْنَانِ قَالَ فَقُلْتُ مَا كُنَّا قَطُّ أَحْوَجَ إِلَى ذَلِكَ مِنَّا الْيَوْمَ قَالَ ثُمَّ قَالَ أَنَّى هَذَا وَ مَرْوَانُ وَ ابْنُ ذَرٍّ قَالَ فَظَنَنْتُ أَنَّهُ قَدْ مَنَعَنِي ذَلِكَ قَالَ فَقُمْتُ مِنْ عِنْدِهِ فَدَخَلْتُ عَلَى إِسْمَاعِيلَ فَقُلْتُ يَا أَبَا مُحَمَّدٍ إِنِّي ذَكَرْتُ لِأَبِيكَ اخْتِلَافَ شِيعَتِهِ وَ تَبَاغُضَهُمْ فَقَالَ لَقَدْ هَمَمْتُ أَنْ أَكْتُبَ كِتَاباً لَا يَخْتَلِفُ عَلَيَّ مِنْهُمُ اثْنَانِ قَالَ فَقَالَ مَا قَالَ مَرْوَانُ وَ ابْنُ ذَرٍّ قُلْتُ بَلَى قَالَ يَا عَبْدَ الْأَعْلَى إِنَّ لَكُمْ عَلَيْنَا لَحَقّاً كَحَقِّنَا عَلَيْكُمْ وَ اللَّهِ مَا أَنْتُمْ إِلَيْنَا بِحُقُوقِنَا أَسْرَعَ مِنَّا إِلَيْكُمْ ثُمَّ قَالَ سَأَنْظُرُ ثُمَّ قَالَ يَا عَبْدَ الْأَعْلَى مَا عَلَى قَوْمٍ إِذَا كَانَ أَمْرُهُمْ أَمْراً وَاحِداً مُتَوَجِّهِينَ إِلَى رَجُلٍ وَاحِدٍ يَأْخُذُونَ عَنْهُ أَلَّا يَخْتَلِفُوا عَلَيْهِ وَ يُسْنِدُوا أَمْرَهُمْ إِلَيْهِ يَا عَبْدَ الْأَعْلَى إِنَّهُ لَيْسَ يَنْبَغِي لِلْمُؤْمِنِ وَ قَدْ سَبَقَهُ أَخُوهُ إِلَى دَرَجَةٍ مِنْ دَرَجَاتِ الْجَنَّةِ أَنْ يَجْذِبَهُ عَنْ مَكَانِهِ الَّذِي هُوَ بِهِ وَ لَا يَنْبَغِي لِهَذَا الْآخَرِ الَّذِي لَمْ يَبْلُغْ أَنْ يَدْفَعَ فِي صَدْرِ الَّذِي لَمْ يَلْحَقْ بِهِ وَ لَكِنْ يَسْتَلْحِقُ إِلَيْهِ وَ يَسْتَغْفِرُ اللَّهَ.
282. Sahl Bin Ziyad, from Muhammad, from Yunus, from Abdul A’ala who said: I said to Abu Abdullah (asws) that, ‘May I be sacrificed for you (asws), your (asws) Shites hate and dispel each other. If you (asws) could look into this affair of theirs’. So he (asws) said: ‘I am thinking of writing a document so that no two of them would differ’. I said, ‘We have never been more needy of it than we are today’. Then he (asws) said: ‘This (will not settle the matter between) Marwaan and Ibn Dharr’. I thought that he (asws) had prevented me from that. I stood up from his (asws) presence, so I came up to Ismail. I said, ‘O Abu Muhammad! I mentioned to your father (asws) the differing of his (asws) Shites and their hatred (towards each other). So he (asws) said: ‘I (asws) am thinking of writing a book so that no two of them would differ’. He said, ‘What Marwaan and Ibn Dharr have said?’ I said, ‘Yes’. He said, ‘O Abdul A’ala! You all have rights over us as we have rights over you all. By Allah (azwj), you are not quicker to us for the rights than we are to you’. Then he said, ‘I will look into it’. Then said: ‘O Abdul A’ala! What is wrong with a people if their matter was one that they would turn their attention to one man (asws), taking (instructions) from him (asws) and not oppose him (asws), and assign their matters to him (asws)?’ O Abdul A’ala! It is not befitting for the Believer that if his brother has preceded him to a Level from the Levels of the Paradise that he should pull him back from his place, which he is in. And it does not befit this other one who has not reached (to his level) that he should push back his chest, but he should hold his hand and make him join him, and seek Forgiveness from Allah (azwj)’.
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[5]أي لا ينفع هذا في رفع منازعة مروان و المراد به أحد أصحابه عليه السلام و ابن ذر رجل آخر من أصحابه و لعله كان بينهما منازعة شديدة لتفاوت درجتهما و اختلاف فهمهما فافاد عليه السلام أن الكتاب لا يرفع النزاع الذي منشؤه سوء الفهم و اختلاف مراتب الفضل. و يحتمل أن يكون المراد بابن ذر عمر بن ذر القاضي العامى، و قد روى أنّه دخل على الصادق عليه السلام و ناظره فالمراد أن هذا لا يرفع النزاع بين الاصحاب و المخالفين بل يصير النزاع بذلك أشدّ و يصير سببا لتضرر الشيعة بذلك كما ورد في كثير من الاخبار ذلك لبيان سبب اختلاف الاخبار فظن عبد الأعلى عند سماع هذا الكلام أنه عليه السلام لا يجيبه إلى كتابه هذا الكتاب فآيس و قام و دخل على إسماعيل ابنه عليه السلام و ذكر ما جرى بينه و بينه عليه السلام.ص 223
[6]أي قال عبد الأعلى فقال الصادق عليه السلام و ذكر ما جرى بين مروان و ابن ذر من المخاصمة فصدقه الراوي على ذلك و قال: بلى جرى ذلك بينهم و هذا يحتمل أن يكون في وقت آخر أتاه عليه السلام أو في هذا الوقت الذي كان يتكلم إسماعيل سمع كلامه عليه السلام فأجابه. و يحتمل أن يكون فاعل« فقال» إسماعيل أي قال عبد الأعلى: قال إسماعيل عند ما ذكرت بعض كلام أبيه عليه السلام مبادرا:ص 223
ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكاءُ مُتَشاكِسُونَ وَ رَجُلًا سَلَماً لِرَجُلٍ هَلْ يَسْتَوِيانِ مَثَلًا قَالَ أَمَّا الَّذِي فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ فُلَانٌ الْأَوَّلُ يُجْمِعُ الْمُتَفَرِّقُونَ وِلَايَتَهُ وَ هُمْ فِي ذَلِكَ يَلْعَنُ بَعْضُهُمْ بَعْضاً وَ يَبْرَأُ بَعْضُهُمْ مِنْ بَعْضٍ فَأَمَّا رَجُلٌ سَلَمُ رَجُلٍ فَإِنَّهُ الْأَوَّلُ حَقّاً وَ شِيعَتُهُ ثُمَّ قَالَ إِنَّ الْيَهُودَ تَفَرَّقُوا مِنْ بَعْدِ مُوسَى ع عَلَى إِحْدَى وَ سَبْعِينَ فِرْقَةً مِنْهَا فِرْقَةٌ فِي الْجَنَّةِ وَ سَبْعُونَ فِرْقَةً فِي النَّارِ وَ تَفَرَّقَتِ النَّصَارَى بَعْدَ عِيسَى ع عَلَى اثْنَتَيْنِ وَ سَبْعِينَ فِرْقَةً فِرْقَةٌ مِنْهَا فِي الْجَنَّةِ وَ إِحْدَى وَ سَبْعُونَ فِي النَّارِ وَ تَفَرَّقَتْ هَذِهِ الْأُمَّةُ بَعْدَ نَبِيِّهَا ص عَلَى ثَلَاثٍ وَ سَبْعِينَ فِرْقَةً اثْنَتَانِ وَ سَبْعُونَ فِرْقَةً فِي النَّارِ وَ فِرْقَةٌ فِي الْجَنَّةِ وَ مِنَ الثَّلَاثِ وَ سَبْعِينَ فِرْقَةً ثَلَاثَ عَشْرَةَ فِرْقَةً تَنْتَحِلُ وَلَايَتَنَا وَ مَوَدَّتَنَا اثْنَتَا عَشْرَةَ فِرْقَةً مِنْهَا فِي النَّارِ وَ فِرْقَةٌ فِي الْجَنَّةِ وَ سِتُّونَ فِرْقَةً مِنْ سَائِرِ النَّاسِ فِي النَّارِ.
283. Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Salih, from Abu Khalid Al-Kabuly, who has narrated the following: Abu Ja’far (asws) having said: “[39:29] Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition?” He (asws) said: ‘But rather it is the one who has associates with regards to whom they doubt because he was the first one who gathered them for his leadership, so they differed regarding it and some of them cursed each other for that, and some of them distanced themselves from each other. As for the man (asws) of peace, he is the first one for the ‘حَقّاً’ Just and his Shites’. Then he (asws) said: ‘The Jews differed, from after Musa (as) and separated into seventy-one sects, one of which will be in the Paradise and seventy sects would be in the Fire. And the Christians separated, from after Isa (as) into seventy-two sects, one of which would be in the Paradise and seventy-one of the sects would be in the Fire. And this community will separate after its Prophet (saww) into seventy-three sects. Seventy-two sects would be in the Fire and one sect would be in the Paradise. And from these seventy-three sects, thirteen would be of those who claim to be in our (asws) Wilayah and show affection to us (asws). Twelve sects from these would be in the Fire and one sect would be in the Paradise. And sixty sects from the rest of the people would be in the Fire’.
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[1]الزمر: 30.ص 224
لَمْ تَزَلْ دَوْلَةُ الْبَاطِلِ طَوِيلَةً وَ دَوْلَةُ الْحَقِّ قَصِيرَةً.
284. And from him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, who has said: Abu Abdullah (asws) has said; ‘The government of falsehood does not decline for a long time, and the government of the truth lasts for a short while’.
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
Complete indexed hadith starts here; printed across pages 224-225.
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَتَى فَرَجُ شِيعَتِكُمْ قَالَ فَقَالَ إِذَا اخْتَلَفَ وُلْدُ الْعَبَّاسِ وَ وَهَى سُلْطَانُهُمْ وَ طَمِعَ فِيهِمْ مَنْ لَمْ يَكُنْ يَطْمَعُ فِيهِمْ وَ خَلَعَتِ الْعَرَبُ أَعِنَّتَهَا- وَ رَفَعَ كُلُّ ذِي صِيصِيَةٍ صِيصِيَتَهُ وَ ظَهَرَ الشَّامِيُّ وَ أَقْبَلَ الْيَمَانِيُّ وَ تَحَرَّكَ الْحَسَنِيُّ وَ خَرَجَ صَاحِبُ هَذَا الْأَمْرِ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ بِتُرَاثِ رَسُولِ اللَّهِ ص فَقُلْتُ مَا تُرَاثُ رَسُولِ اللَّهِ ص قَالَ سَيْفُ رَسُولِ اللَّهِ وَ دِرْعُهُ وَ عِمَامَتُهُ وَ بُرْدُهُ وَ قَضِيبُهُ وَ رَايَتُهُ وَ لَامَتُهُ وَ سَرْجُهُ حَتَّى يَنْزِلَ مَكَّةَ فَيُخْرِجَ السَّيْفَ مِنْ غِمْدِهِ وَ يَلْبَسَ الدِّرْعَ وَ يَنْشُرَ الرَّايَةَ وَ الْبُرْدَةَ وَ الْعِمَامَةَ وَ يَتَنَاوَلَ الْقَضِيبَ بِيَدِهِ وَ يَسْتَأْذِنَ اللَّهَ فِي ظُهُورِهِ فَيَطَّلِعُ عَلَى ذَلِكَ بَعْضُ مَوَالِيهِ فَيَأْتِي الْحَسَنِيَّ فَيُخْبِرُهُ الْخَبَرَ فَيَبْتَدِرُ الْحَسَنِيُّ إِلَى الْخُرُوجِ فَيَثِبُ عَلَيْهِ أَهْلُ مَكَّةَ فَيَقْتُلُونَهُ وَ يَبْعَثُونَ بِرَأْسِهِ إِلَى الشَّامِيِّ فَيَظْهَرُ عِنْدَ ذَلِكَ صَاحِبُ هَذَا الْأَمْرِ فَيُبَايِعُهُ النَّاسُ وَ يَتَّبِعُونَهُ وَ يَبْعَثُ الشَّامِيُّ عِنْدَ ذَلِكَ جَيْشاً إِلَى الْمَدِينَةِ فَيُهْلِكُهُمُ اللَّهُ عَزَّ وَ جَلَّ دُونَهَا وَ يَهْرُبُ يَوْمَئِذٍ مَنْ كَانَ بِالْمَدِينَةِ مِنْ وُلْدِ عَلِيٍّ ع إِلَى مَكَّةَ فَيَلْحَقُونَ بِصَاحِبِ هَذَا الْأَمْرِ وَ يُقْبِلُ صَاحِبُ هَذَا الْأَمْرِ نَحْوَ الْعِرَاقِ وَ يَبْعَثُ جَيْشاً إِلَى الْمَدِينَةِ فَيَأْمَنُ أَهْلُهَا وَ يَرْجِعُونَ إِلَيْهَا.
285. And from him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Yaqoub Al-Sarraaj who said: I said to Abu Abdullah (asws), ‘When will there be relief for your (asws) Shites?’ He (asws) said: ‘When the children of Al-Abbas differ regarding their authority, and he who was not greedy for it before, covets it, and the Arabs remove their reins, and every one with spurs (horsemen) battles for it, and Al-Shamy (The Syrian) appears, and Al-Yamany (The Yemenite) comes forward, and Al-Hasany moves (with a movement), and the Master (asws) of this Command will come out from Al-Medina to Al-Makkah with the inheritance of the Rasool Allah (saww)’. So I said, ‘What inheritance of the Rasool Allah (saww)?’ He (asws) said: ‘Sword of the Rasool Allah (saww), and his (saww) armor, and his (saww) turban, and his (saww) gown, and his (saww) staff, and his (saww) banner, and his (saww) helmet, and his (saww) saddle, until he (asws) descends upon Makkah. So he (asws) will take out the sword from its sheath, and put on the armor, and display the banner, and (wear) the gown and the turban, and grab the staff by his (asws) hand, and seek Permission of Allah (azwj) for his (asws) appearance. That will be announced to some of his (asws) friends. Al-Hassany would come. So he (asws) would inform him of the news. Al-Hassany would initiate the coming out (Al-Khurouj). The people of Makkah would pounce upon him. So they will kill him and send his head to Al-Shamy (The Syrian). During that, the Master (asws) of this Command will appear. So the people would pledge their allegiances to him (asws) and follow him (asws). And Al-Shamy (The Syrian) would send an army to Al-Medina. So Allah (azwj) Mighty and Majestic would Destroy them before it (gets there). On that day, those from the children of Ali (asws) who would be in Al-Medina would flee to Makkah. So they would join up with the Master (asws) of this Command. And the Master (asws) of this Command would go towards Al-Iraq and send his (asws) army to Al-Medina. Its people would express belief and they would return to it’.
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[1]العنان- ككتاب-: سير اللجام الذي يمسك به الدابّة و الجمع أعنّة.ص 225
[2]شوكة الحائك و كل شيء تحصن به فهو صيصية أي أظهر كل ذى قدرة قدرته و قوته.ص 225
[3]اللأمة- مهموزة-: الدرع، و قيل: السلاح.( النهاية)ص 225
[4]أي قبل الوصول إلى المدينة بالبيداء يخسف اللّه به و بجيشه الأرض كما وردت به الاخبار المتظافرة.( آت)ص 225
[5]أي يبذل القائم عليه السلام لاهل المدينة الأمان فيرجعون إلى المدينة مستأمنين.( آت)ص 225