Khutbah Ash-Shiqshiqiyyah (Saheeh)

١٢ - حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد ابن أبي عبد الله البرقي، عن أبيه عن ابن أبي عمير، عن أبان بن عثمان، عن أبان ابن تغلب عن عكرمة، عن ابن عباس قال:

 ذكرت الخلافة عند أمير المؤمنين علي ابن أبي طالب " ع " فقال: أما والله لقد تقمصها ابن أبي قحافة أخو تيم وانه ليعلم ان محلي منها محل القطب من الرحى ينحدر عني السيل ولا يرقى إلي الطير فسدلت دونها ثوبا وطويت عنها كشحها، وطفقت ارتأى بين ان أصول بيد جذاء أو أصبر على طخية عمياء، يشيب فيها الصغير، ويهرم فيها الكبير، ويكدح فيها مؤمن حتى يلقى ربه، فرأيت أن الصبر على هاتا احجى، فصبرت وفي العين قذى، وفي الحلق شجى، أرى تراثي نهبا، حتى إذا مضى لسبيله فادلى بها لأخي عدي بعده، فيا عجبا بينا هو يستقيلها في حياته إذ عقدها لآخر بعد وفاته فصيرها في حوزة خشناء يخشن مسها ويغلظ كلمها، ويكثر العثار فيها والاعتذار منها فصاحبها كراكب الصعبة ان عنف بها حرن وان أسلس بها غسق، فمنى الناس بتلون واعتراض وبلوا، وهو مع هن وهن، فصبرت على طول المدة وشدة المحنة حتى إذا مضى لسبيله جعلها في جماعة زعم انى منهم، فيا لله وللشورى متى اعترض الريب في مع الأول منهم، حتى صرت أقرن إلى هذه النظاير، فمال رجل لضغنه وأصغى آخر لصهره، وقام ثالث القوم نافجا حضنيه بين نثيله ومعتلفه، وقام معه بنو أبيه يخضمون مال الله خضم الإبل نبت الربيع، حتى أجهز عليه، عمله، وكبت به مطيته، فما راعني إلا والناس إلي كعرف الضبع قد انثالوا علي من كل جانب حتى لقد وطئ الحسنان، وشق عطفاي، حتى إذا نهضت بالامر نكثت طائفة وفسقت أخرى، ومرق آخرون كأنهم لم يسمعوا الله تبارك وتعالى يقول: (تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين) بلى والله لقد سمعوها ووعوها لكنهم احلولت الدنيا في أعينهم، وراقهم زبرجها أما والذي فلق الحبة وبرأ النسمة لولا حضور الحاضر وقيام الحجة بوجود الناصر وما أخذ الله على العلماء ألا يقروا على كظة ظالم، ولا سغب مظلوم، لألقيت حبلها على غاربها ولسقيت آخرها بكأس أولها ولألفيتم دنياكم هذه عندي أزهد من عفطة عنز. قال: وناوله رجل من أهل السواد كتابا فقطع كلامه وتناول الكتاب، فقلت يا أمير المؤمنين لو أطردت مقالتك إلى حيث بلغت، فقال: هيهات هيهات يا بن عباس، تلك شقشقة هدرت ثم قرت. قال ابن عباس: فما أسفت على كلام قط كأسفي على كلام أمير المؤمنين عليه السلام إذ لم يبلغ به حيث أراد.بر

Narrated from Muhammad ibn 'Ali Majeelawayh, from his uncle Muhammad ibn Abi il-Qasim, from Ahmed ibn Abi 'Abdillah al-Barqi, from his father, from ibn Abi 'Umayr, from Aban ibn 'Uthman, from Aban ibn Taghlib, from 'Akrama, from ibn 'Abbas(ra) , from Ameer ul-Mu'mineen (as):

Beware! By Allah the son of Abu Quhafah (Abu Bakr) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.
Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.
(Then he quoted al-A`sha's verse).

My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.
Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.
At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:

That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur'an, 28:83)

Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.(It is said that when Amir al-mu'minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu'minin began looking at it, when Ibn `Abbas said, "O' Amir al-mu'minin, I wish you resumed your Sermon from where you broke it." Thereupon he replied, "O' Ibn `Abbas it was like the foam of a Camel which gushed out but subsided." Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu'minin could not finish it as he wished to.)

Source: Ilal AsSharaeh by Sheikh Sadooq, Vol 1 Page150, H 12

Grading: Saheeh^**
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*There is a Iktilaaf(Difference in Opinion) regarding Muhammad ibn 'Ali Majeelawayh  among Shia Scholars.Some Scholars who accept Tarahum and Taradhee (Praising) of Sadooq as a sign of madh(praise) or tawtheeq(proof of authenticity)as a sign of madh(praise) or tawtheeq(proof of authenticity) consider him "Thiqah"(Trustworthy).While those who dont accept,consider him "Majhool"(Unknown).so for them the hadeeth is "Majhool"and Allah Knows Best.

**In the above chain narrator Akrama is weak but,Since Abaan ibn Uthman has narrated from him and Abaan only narrates saheeh ahadeeth according to Imamayyah by Sheikh al-Kishi in Al-Kulaasah by Hilli Pg 74, Narrator  3:
   إنّ العصابة أجمعت على تصحيح ما يصحّ عن أبان بن عثمان
The imamayyah (or companions) have agreed on authenticating what was authenticated from Abaan ibn Uthman.
(meaning if the tareeq to Abaan is saheeh then it doesnt matter who he narrated from , the hadeeth is saheeh)