Ilmul Rijal – An Un-Islamic Tool

Summary:

‘Ilmul Rijal’ means the ‘Knowledge of Men.’  It has been extensively developed by the evaluators of Ahadith (traditions) as they apply biographical evaluation through character scrutiny of the Hadith transmitters (narrators). ‘Ilmul Rijal’ is also known as the Science of Narrators, and was cultivated many years after the demise of the Holy Prophet^-saww by those who opted to run a parallel religion – based on their ‘logic’ (qias) – to that of the Ahl Al-Bayt^‑asws. It is a completely man-made ‘tool’ extensively being applied to weigh and characterise the Ahadith (traditions of Rasool Allah^-saww), into over fifty categories (from weak to strong), in which the transmitters of hadith are evaluated as per people’s opinion about their truthfulness, religious beliefs and character.

According to Ibn Al-Salah, quoting an early religious authority, the first person to specialize in the study of hadith narrators was Shuʿba Ibn Al-Ḥajjāj, followed by Yahya Ibn Sa’id Al-Qattan and then Ahmad ibn Hanbal and Yahya Ibn Ma’in.[1] As many Companions narrated hadith, according to Ahmad Ibn Hanbal, there were six who were the most trustworthy narrators among them, who lived longer and reported many Ahadith. They are:

Abu Huraira, Abdullah ibn Umar, Aisha (Prophet’s wife), Jabir Ibn Abdullah (Al-Ansari), Ibn Abbas and Anas Ibn Malik with Abu Huraira.[2]  According to Ibn Al-Salah the most prolific narrators from the Companions was Abu Huraira followed by Ibn Abbas.[3]

Apart from Jabir Ibn Abdullah (Al-Ansari), all the above mentioned narrators had not only shown their inclinations and support for the enemies of Ahl Al-Bayt^-asws, but also on several occasions deliberately lied against them^-asws. For example:

قَالَ وَ قَدْ رُوِيَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: أَكْذَبُ النَّاسِ عَلَى رَسُولِ اللَّهِ ص أَبُو هُرَيْرَةَ الدَّوْسِيُّ

He (the narrator) said, ‘And it has been reported from (Imam) Ali^–asws having said: ‘The most lying of the people upon Rasool-Allah^saww is Abu Hureyra Al-Dowsy.’’[4]

الخصال عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: ثَلَاثَةٌ كَانُوا يَكْذِبُونَ عَلَى رَسُولِ اللَّهِ ص أَبُو هُرَيْرَةَ وَ أَنَسُ بْنُ مَالِكٍ وَ امْرَأَةٌ

(The book) ‘Al-Khisaal’ – ‘From Ja’far^–asws Bin Muhammad^–asws having said; ‘Three have lied upon Rasool-Allah^–saww – Abu Hureyra, and Anas Bin Malik, and a woman (named above).’’[5]

About Ibn Abbas, in Ahadith we find:

رجال الكشي عَلِيُّ بْنُ زِيَادٍ الصائع [الصَّائِغُ‏] عَنْ عَبْدِ الْعَزِيزِ بْنِ مُحَمَّدٍ عَنْ خَلَفٍ الْمَخْزُومِيِّ عَنْ سُفْيَانَ بْنِ سَعِيدٍ عَنِ الزُّهْرِيِّ قَالَ سَمِعْتُ الْحَارِثَ يَقُولُ‏ اسْتَعْمَلَ عَلِيٌّ ع‏ عَلَى الْبَصْرَةِ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ فَحَمَلَ كُلَّ مَالٍ فِي بَيْتِ الْمَالِ بِالْبَصْرَةِ وَ لَحِقَ بِمَكَّةَ وَ تَرَكَ عَلِيّاً وَ كَانَ مَبْلَغُهُ أَلْفَيْ أَلْفِ دِرْهَمٍ

(The book) ‘Rijal’ of Al Kashy – Ali Bin Ziyad Al Saig, from Abdul Aziz Bin Muhammad, from Khalaf Al Makhzumi, from Sufyan Bin Saeed, from Al Zuhry who said, ‘I heard Al Haris saying,

‘(Imam) Ali^–asws utilised Abdullah Bin Abbas upon Al-Basra (as governor). He carried away all the wealth which was in the public treasure at Al-Basra and joined with Makkah and left (Imam) Ali^–asws, and it (the embezzled wealth) reached two million Dirhams.

فَصَعِدَ عَلِيٌّ ع الْمِنْبَرَ حِينَ بَلَغَهُ ذَلِكَ فَبَكَى فَقَالَ هَذَا ابْنُ عَمِّ رَسُولِ اللَّهِ ص فِي عَمَلِهِ وَ قَدْرِهِ يَفْعَلُ مِثْلَ هَذَا فَكَيْفَ يُؤْمَنُ مَنْ كَانَ دُونَهُ اللَّهُمَّ إِنِّي قَدْ مَلِلْتُهُمْ فَأَرِحْنِي مِنْهُمْ وَ اقْبِضْنِي إِلَيْكَ غَيْرَ عَاجِزٍ وَ لَا مَلُولٍ

‘(Imam) Ali^–asws ascended the pulpit when that reached him^–asws. He^–asws cried. He^–asws said: ‘This is a son of an uncle of Rasool-Allah^–saww. In his deed and being in his worth, he has done the like of this? So, how will the ones who are besides him, believe? O Allah^–azwj! I^asws am fed up with them, so Give me^–asws rest from them and Take me^–asws to You^–azwj, without frustration nor weariness.’’^[6]

When Amir Al-Momineen^-asws rebuked Ibn Abbas on embezzlement, and when he could not defend his crimes, he wrote to Amir Al-Momineen^-asws:

قَالُوا فَكَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ أَمَّا بَعْدُ فَإِنَّكَ قَدْ أَكْثَرْتَ عَلَيَّ وَ وَ اللَّهِ لَأَنْ أَلْقَى اللَّهَ قَدِ احْتَوَيْتُ عَلَى كُنُوزِ الْأَرْضِ كُلِّهَا مِنْ ذَهَبِهَا وَ عِقْيَانِهَا وَ لُجَيْنِهَا أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَاهُ بِدَمِ امْرِئٍ مُسْلِمٍ وَ السَّلَامُ.

They said, ‘Abdullah Bin Al-Abbas wrote to him^-asws: ‘You^-asws have frequented upon me (with the accusation of embezzlement), and by Allah^-azwj! If I were to meet Allah^-azwj containing upon the treasures of the earth, all of them, from its gold and its hoards, and its silver, it would be more beloved to me than if I were to meet Him^-azwj with the blood of a Muslim person (like you^-asws will – accusing Ali^-asws of unjustifiably killing Muslims in the wars).’’[7]

Ibn Abbas along with some other Ahadith transmitters who deliberately lied regarding narrations, are mentioned in the Appendix I:

The ‘Ilmul Rijal’ was neither practised during the lifetime of Rasool Allah^-saww nor during the 12 Imams^‑asws’, rather it was being developed in opposition to them^-asws by the general Muslims who did not take religion from the progeny of Rasool Allah^-saww and opened the field of Ijtihad (opinion) using ‘Ilmul Rijal’ to characterise Ahadith of Rasool Allah^-saww into various catagories.

‘Ilmul Rijal’ was borrowed by a group of the followers of the Ahl Al-Bayt^-asws from the general Muslims after the commencement of the Grand Occultation of the 12^th Imam^-ajfj (329 A.H.)[8] and integrated it into the principles of Fiqh, (i.e., Quran, Ahadith, Ilumul rijal, Istambat (logic/reasoning) and Ijmah of Ulema (consensus)[9]. This opened the door of ‘Ijtihad and Taqeed’ (use of logic and emulation of scholars) which was completely forbidden by the Ahl Al-Bayt^‑asws, but it gradually propagated after the Grand Occultation and today it is widely practised. A heresy, which general Muslims devised to justify the mistakes and swaying away from teachings of the Holy Prophet^-saww, it thrives today – but will be terminated when the 12^th Imam^-ajfj reappears, and he^-ajfj will eliminate these principles as well as the advocates of these un-Islamic tools.

Another large group from the followers of Ahl Al-Bayt^-asws, doubts the authenticity of the ‘THE BOOK OF SULAYM BIN QAYS AL-HILALI’ based on ‘Ilmul Rijal’ by saying that Abaan (who was custodian of the book of Sulaym during the time of Taqeeya) was not a trustworthy narrator.  However, we have Ahadith which say the opposite that Abaan has transmitted from Sylaym the true Ahadith (as compiled by Sylaym Bin Qays Al-Hilali): for example:

Hadith of Imam Ja’far Al-Sadiq^-asws on kitab Sulaym ibn Qays

الشيخ عبد النبي الكاظمي في تكملة الرجال: نقلا عن خط المجلسي رحمه الله، قال: اقول: وجدت نسخة قديمة من كتاب سليم بروايتين بينهما اختلاف يسير، وكتب في آخر احداهما: تم كتاب سليم بن قيس الهلالي – إلى أن قال – روي عن الصادق (عليه السلام)، أنه قال: ” من لم يكن عنده من شيعتنا ومحبينا كتاب سليم بن قيس الهلالي، فليس عنده من أمرنا شئ، ولا يعلم من أسبابنا شيئا، وهو أبجد الشيعة، وسر من اسرار آل محمد (عليهم السلام) “

The Sheykh Abdul Naby Al Kazmy in Takmalat Al Rijaal said, ‘I copied from the writing of Al Majlisi, may Allah^-azwj have Mercy upon him, who said, ‘I say that I found an old copy of Kitab Sulaym by two reports between which were simple differences, and written at the end of one of them was, “This completes Kitab Sulaym Bin Qays Al Hilali” – until it said – A report from Al-Sadiq^-asws, that he^-asws said: ‘The ones from our^-asws Shiites and those that loves us^-asws, who does not have Kitab Sulaym Bin Qays Al-Hilali, then there is nothing with him from our^-asws matters, nor does he know anything from our^-asws reasons, and it is the Alphabet (Abjad) of the Shiites, and a secret from the secrets of the Progeny^-asws of Mohammed^-saww’.’’[10]

وَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْبَرَاثِيِ‏ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ كَيْسَانَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ قَالَ: هَذِهِ‏ نُسْخَةُ كِتَابِ‏ سُلَيْمِ‏ بْنِ‏ قَيْسٍ‏ الْعَامِرِيِ‏ ثُمَ‏ الْهِلَالِيِ‏ دَفَعَهُ‏ إِلَى‏ أَبَانِ‏ بْنِ‏ أَبِي‏ عَيَّاشٍ‏ وَ قَرَأَهُ‏ وَ زَعَمَ‏ أَبَانٌ‏ أَنَّهُ‏ قَرَأَهُ‏ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع- فَقَالَ صَدَقَ سُلَيْمٌ هَذَا حَدِيثٌ نَعْرِفُهُ.

And on the authority of Muhammad ibn Al-Hasan Al-Barathi on the authority of Al-Hasan ibn Ali ibn Kaysan on the authority of Ibrahim ibn Umar al-Yamani on the authority of Ibn Udaynah on the authority of Aban ibn Abi Ayyash who said: ‘This is a copy of the book of Sulaym ibn Qays al-Amiri, then al-Hilali gave it to Aban ibn Abi Ayyash and he read it and Aban claimed that he read it to Ali^-asws Ibn Al-Hussain^-asws said: ‘Sulaym is right. This is a hadith that we know.’[11]

One may ask here, can one sieve through the thousands of Ahadith in order to find authentic ones? Yes, there are several Ahadith which guide and assist us in finding true and authentic words of Ahl Al-Bayt^-asws, for example:

عن أبي جعفر الثاني عليه السلام في مناظرته مع يحيى بن أكثم – وسيجيئ بتمامه في موضعه – أنه قال: قال رسول الله صلى الله عليه واله في حجة الوداع: قد كثرت علي الكذابة وستكثر فمن كذب علي متعمدا فليتبوأ مقعده من النار فإذا أتاكم الحديث فاعرضوه على كتاب الله وسنتي فما وافق كتاب الله وسنتي فخذوا به وما خالف كتاب الله وسنتي فلا تأخذوا به.

Abu Ja’far^-asws said: ‘Rasool-Allah^-saww said during the Farewell Hajj: ‘The lies are frequented upon me^-asws and will be even more frequent, so one who lies upon me^-saww deliberately, let him take his seat from the Fire. So, whenever the Hadeeth comes to you, then present it to the Book of Allah^-azwj and my^-saww Sunnah, and whatever is in accordance with the Book of Allah^-azwj and my^-saww Sunnah, take with it, and whatever differs with the Book of Allah^-azwj and my^-saww Sunnah, do not take with it.’’^[12]

أحمد بن علي بن إبراهيم بن هاشم، عن أبيه علي، عن أبيه، عن النوفلي، عن السكوني، عن الصادق جعفر بن محمد، عن أبيه، عن جده عليهم السلام قال: قال علي عليه السلام: إن على كل حق حقيقة، وعلى كل صواب نورا، فما وافق كتاب الله فخذوه وما خالف كتاب الله فدعوه.

Ahmad Bin Ali Bin Ibrahim Bin Hashim, from his father Ali, from his father, from Al Nowfali, from Al Sakuni,

‘From Imam Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘(Imam) Ali^-asws said: ‘Upon every true (matter) there is a reality, and upon every correctness there is a light. So, whatever is in accordance with the Book of Allah^-azwj, take it, and whatever opposes the Book of Allah^-azwj, leave it!’’[13]

In a lengthy Hadith, the 10^th Imam^-asws says:

ثُمَّ قَالَ ع فَإِذَا شَهِدَ الْكِتَابُ‏ بِتَصْدِيقِ‏ خَبَرٍ وَ تَحْقِيقِهِ فَأَنْكَرَتْهُ طَائِفَةٌ مِنَ الْأُمَّةِ وَ عَارَضَتْهُ بِحَدِيثٍ مِنْ هَذِهِ الْأَحَادِيثِ الْمُزَوَّرَةِ صَارَتْ بِإِنْكَارِهَا وَ دَفْعِهَا الْكِتَابَ كُفَّاراً ضُلَّالًا

Then he^-asws said: ‘If the Book testifies to the truthfulness and verification of a Hadith (regardless of its narrators), and a group of the nation denies it and opposes it with one of these forged hadiths, then by denying and rejecting the Book they become misguided infidels.

وَ أَصَحُّ خَبَرٍ مَا عُرِفَ تَحْقِيقُهُ مِنَ الْكِتَابِ مِثْلُ الْخَبَرِ الْمُجْمَعِ عَلَيْهِ مِنْ رَسُولِ اللَّهِ ص حَيْثُ قَالَ إِنِّي مُسْتَخْلِفٌ فِيكُمْ خَلِيفَتَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي مَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ

‘And the most correct of what is recognised by its investigation from the Book is like the Hadeeth, the united upon, from Rasool-Allah^-saww where he^-saww said: “I^-saww am leaving behind among you all, two Caliphs – the Book of Allah^-azwj and my^-saww family^-asws. Whoever attaches with these two will never stray after me^-asws, and these two will never separate from each other until they return to me^-saww at the Fountain” (an extract).[14]

For more details on establishing the authenticity of a Hadith from Quran and Sunnah of Prophet^-saww, see for example: Authenticity of a Hadith and its Criteria | Hubeali.com

Finally, one may ask why is there a need for mentioning the names of the narrators in a chain of Ahadith? This is as per Ahadith, Masomeen^-asws who have instructed us to mention the narrators so if it is a lie from them (or one of them) then he would be hold responsible for ascribing lies.  Also, Masomeen^-asws have narrated and encouraged that the Ahadith, where possible, to be reported in a ‘Marfu’ manner, where the chain of narrators ends up to Rasool Allah^-saww, below we quote two Ahadith related to why there is a need to mention the names of the narrators, additional Ahadith examples are included in the Appendix II.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا حَدَّثْتُمْ بِحَدِيثٍ فَأَسْنِدُوهُ إِلَى الَّذِي حَدَّثَكُمْ فَإِنْ كَانَ حَقّاً فَلَكُمْ وَ إِنْ كَانَ كَذِباً فَعَلَيْهِ .

Ali Bin Ibrahim, from his father, and from Ahmad Bin Muhammad Bin Khalid, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Whenever you narrate a Hadeeth, so link it to the one who narrated it to you. So if it was true, it would be for you, and if it was a lie, so it would be upon him.’[15]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكُمْ وَ الْكَذِبَ الْمُفْتَرِعَ قِيلَ لَهُ وَ مَا الْكَذِبُ الْمُفْتَرِعُ قَالَ أَنْ يُحَدِّثَكَ الرَّجُلُ بِالْحَدِيثِ فَتَتْرُكَهُ وَ تَرْوِيَهُ عَنِ الَّذِي حَدَّثَكَ عَنْهُ

And by this chain, from Muhammad Bin Ali, raising it, said,

Abu Abdullah^-asws said: ‘Beware of the branched out lie!’ It was said to him^-asws, ‘And what is the branched out lie?’ He^-asws said: ‘A man narrates to you a Hadeeth, so you neglect him and report it from the person from whom he had narrated the Hadeeth.’[16]

Before we look at the origin of Ilmul Rijal and practices of the Ahl Al-Bayt-asws on refuting the fabricated Ahadith, we can sum up the above discussion:

Conclusions of the Summary:

Since Ilmul Rijal is a man-made tool, without having any Islamic basis, its application has severe consequences, e.g., instead of understanding Ahadith from Quran and other Ahadith, Ahadith are characterised into various forms (i.e., over 50 types) thereby creating doubts and conviction in the religion. The Holy Quran we have in our hands today, was compiled by Usman Ibn Affan (i.e., known as Sahifa e Usmaniya), can one characterise its Verses like the way Ahadith are characterised? However, we disregard Ilmul Rijal here and turn to Ahadith in the interpretation of Quranic Verses, which is a correct approach as per Ahadith. So why would one not adhere to the criteria given in Ahadith for establishing the authenticity of Ahadith? From the above cited Ahadith, if one applies Ilmul Rijal on Ahadith, Ibn Abbas – who was declared corrupt by Amir Al-Momineen Imam Ali ^-asws – is treated as a trustworthy Ahadith narrator, whereas two Imams^-asws (the 4^th and 6^th) had accepted the Kitab Sulym bin Qais Hilali; but when the flawed tool of Ilmul Rijal is applied, ‘Abaan’ (the main transmitter of the book) is considered unreliable and hence doubts are casted regarding the authenticity of the first Shia book.

The origin of the Ilmul Rijal:

The origin of Ilmul Rijal can be traced from the ‘Tafseer Bil Ra’yi’ (interpretation by opinion), of the following Quranic Verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ {649:}

O you who believe! If a transgressor comes to you with news, then investigate, lest you harm a people in ignorance, and you would become remorseful upon what you have done [49:6]

In the Holy Verse [49:6], Allah^-azwj has already Said that if a transgressor brings a piece of news, then investigate the news – as it could either be correct or false ‘news’. In the event of correct news, one has to accept the news – even if it was originally transmitted by a wicked person!  This would eradicate the reliance of the above man-made criteria, i.e., ‘Ilmul Rijal – but why? For example, in a Hadith:

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ عَلِيٌّ وَ حَدَّثَنِي الْحُسَيْنُ بْنُ أَبِي الْعَلَاءِ أَنَّهُ حَضَرَ ابْنُ أَبِي يَعْفُورٍ فِي هَذَا الْمَجْلِسِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ‏ اخْتِلَافِ‏ الْحَدِيثِ‏ يَرْوِيهِ مَنْ يَثِقُ بِهِ وَ فِيهِمْ مَنْ لَا يَثِقُ بِهِ فَقَالَ إِذَا وَرَدَ عَلَيْكُمْ حَدِيثٌ فَوَجَدْتُمُوهُ لَهُ شَاهِدٌ مِنْ كِتَابِ اللَّهِ أَوْ مِنْ قَوْلِ رَسُولِ اللَّهِ ص وَ إِلَّا فَالَّذِي جَاءَكُمْ بِهِ أَوْلَى بِهِ‏^[17]

From him, from Ali Bin Al hakam, from Abaan Bin Usman, from Abdullah Bin Abu Yafour, from Al Husayn Bin Abu Al a’ala who was present with Abu Yafour in this gathering, said,

‘I asked Abu Abdullah^-asws about the differing in the Hadeeth, shall I report it from the one whom I trust it with, and among them were ones whom I do not trust with it?’ So he^-asws said: ‘When a Hadeeth is reported to you, and you find evidence for it from the Book of Allah^-azwj, or from the words of Rasool-Allah^-saww, and whoever, he who brought it to you is more deserving of it (True Hadeeth).’[18]

How did the Holy Imams^-asws Refute the False Ahadith?

Based on the criteria of the Hadith above (that a Hadith is to be compared with the Book or Words of Rasool Allah^-saww), Imam Ali Al-Reza^-asws refuted several fabricated Ahadith, in the court of Al-Ma’mum Al-Rashid, when a deliberate attempt was made to praise some unworthy companions of Rasool Allah^-saww:

الإحتجاج وَ رُوِيَ‏ أَنَّ الْمَأْمُونَ بَعْدَ مَا زَوَّجَ ابْنَتَهُ أُمَّ الْفَضْلِ أَبَا جَعْفَرٍ ع كَانَ فِي مَجْلِسٍ وَ عِنْدَهُ أَبُو جَعْفَرٍ ع وَ يَحْيَى بْنُ أَكْثَمَ وَ جَمَاعَةٌ كَثِيرَةٌ

(The book) ‘Al-Ihtijaj’ –

‘And it is reported that Al-Mamoun, after having got his daughter Umm Al-Fazl married to Abu Ja’far^-asws, was in a gathering and in his presence were Abu Ja’far^-asws, and Yahya Bin Aksam, and a large group.

فَقَالَ لَهُ يَحْيَى بْنُ أَكْثَمَ مَا تَقُولُ يَا ابْنَ رَسُولِ اللَّهِ فِي الْخَبَرِ الَّذِي رُوِيَ أَنَّهُ نَزَلَ جَبْرَئِيلُ ع عَلَى رَسُولِ اللَّهِ ص وَ قَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ سَلْ أَبَا بَكْرٍ هَلْ هُوَ عَنِّي رَاضٍ فَإِنِّي عَنْهُ رَاضٍ

Yahya Bin Aksam said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! What are you^-asws saying regarding the Hadeeth which is being reported that Jibraeel^-as had descended unto Rasool-Allah^-saww and said: ‘O Muhammad^-saww! Allah^-azwj Mighty and Majestic Conveys the Greetings to you^-saww and Says to you^-saww: ‘Ask Abu Bakr, is he pleased with Me^-azwj, for I^-azwj am Pleased with him!”’

فَقَالَ أَبُو جَعْفَرٍ لَسْتُ بِمُنْكِرِ فَضْلِ أَبِي بَكْرٍ وَ لَكِنْ يَجِبُ عَلَى صَاحِبِ هَذَا الْخَبَرِ أَنْ يَأْخُذَ مِثَالَ الْخَبَرِ الَّذِي قَالَهُ رَسُولُ اللَّهِ ص فِي حَجَّةِ الْوَدَاعِ قَدْ كَثُرَتْ عَلَيَّ الْكَذَّابَةُ وَ سَتَكْثُرُ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ فَإِذَا أَتَاكُمُ الْحَدِيثُ فَاعْرِضُوهُ عَلَى كِتَابِ اللَّهِ وَ سُنَّتِي فَمَا وَافَقَ كِتَابَ اللَّهِ وَ سُنَّتِي فَخُذُوا بِهِ وَ مَا خَالَفَ كِتَابَ اللَّهِ وَ سُنَّتِي فَلَا تَأْخُذُوا بِهِ

Abu Ja’far^-asws said: ‘I^-asws am not a denier of the merit of Abu Bakr, but it obligated upon the owner (reporter) of this Hadeeth that he takes an example of the Hadeeth which Rasool-Allah^-saww had said during the farewell Hajj: ‘The liars upon me^-saww have become a lot, and they will be becoming ever more. The one who lies upon me deliberately, so let him assume his seat from the Fire! So, whenever a Hadeeth comes to you, then present it to the Book of Allah^-azwj and my Sunnah. Whatever is in accordance with the Book of Allah^-azwj and my Sunnah, take with it, and whatever opposes the Book of Allah^-azwj and my^-saww Sunnah, do not take with it.

وَ لَيْسَ يُوَافِقُ هَذَا الْخَبَرُ كِتَابَ اللَّهِ قَالَ اللَّهُ تَعَالَى‏ وَ لَقَدْ خَلَقْنَا الْإِنْسانَ وَ نَعْلَمُ ما تُوَسْوِسُ بِهِ نَفْسُهُ وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ فَاللَّهُ عَزَّ وَ جَلَّ خَفِيَ عَلَيْهِ رِضَا أَبِي بَكْرٍ مِنْ سَخَطِهِ حَتَّى سَأَلَ مِنْ مَكْنُونِ سِرِّهِ هَذَا مُسْتَحِيلٌ فِي الْعُقُولِ

And this Hadeeth is not in accordance with the Book of Allah^-azwj. Allah^-azwj the Exalted Said: And We Created the human being, and We know what his mind suggests to his self, and We are nearer to him than his jugular vein [50:16]. Would Allah^-azwj Mighty and Majestic Hide from him the pleasure of Abu Bakr from his anger until He^-azwj Asks from His^-azwj hidden secrets? This is impossible in the intellects!’

ثُمَّ قَالَ يَحْيَى بْنُ أَكْثَمَ وَ قَدْ رُوِيَ أَنَّ مَثَلَ أَبِي بَكْرٍ وَ عُمَرَ فِي الْأَرْضِ كَمَثَلِ جَبْرَئِيلَ وَ مِيكَائِيلَ فِي السَّمَاءِ

Then Yahya Bin Aksam said, ‘And it has been reported that an example of Abu Bakr and Umar in the earth is like an example of Jibraeel^-as and Mikaeel^-as in the sky’.

فَقَالَ وَ هَذَا أَيْضاً يَجِبُ أَنْ يُنْظَرَ فِيهِ لِأَنَّ جَبْرَئِيلَ وَ مِيكَائِيلَ مَلَكَانِ لِلَّهِ مُقَرَّبَانِ لَمْ يَعْصِيَا اللَّهَ قَطُّ وَ لَمْ يُفَارِقَا طَاعَتَهُ لَحْظَةً وَاحِدَةً وَ هُمَا قَدْ أَشْرَكَا بِاللَّهِ عَزَّ وَ جَلَّ وَ إِنْ أَسْلَمَا بَعْدَ الشِّرْكِ وَ كَانَ أَكْثَرُ أَيَّامِهِمَا فِي الشِّرْكِ بِاللَّهِ فَمُحَالٌ أَنْ يُشْبِهَهُمَا بِهِمَا

He^-asws said: ‘And this as well obligates that one looks into it, because Jibraeel^-as and Mikaeel^-as are ones of proximity to Allah^-azwj. They^-as do not disobey Allah^-azwj at all, nor do they separate from His^-azwj obedience for one moment, and these two (Abu Bakr and Umar) had associated with Allah^-azwj Mighty and Majestic, and they became Muslims after the Shirk, and most of their days (life) were in Shirk with Allah^-azwj. It is therefore impossible that these two can be resembled with those two.’

قَالَ يَحْيَى وَ قَدْ رُوِيَ أَيْضاً أَنَّهُمَا سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ فَمَا تَقُولُ فِيهِ

Yahya said, ‘And it has been reported as well that these two (Abu Bakr and Umar) are two chiefs of the elderly people of the Paradise. So, what (are) you^-asws saying regarding it?’

فَقَالَ ع وَ هَذَا الْخَبَرُ مُحَالٌ أَيْضاً لِأَنَّ أَهْلَ الْجَنَّةِ كُلَّهُمْ يَكُونُونَ شَبَاباً وَ لَا يَكُونُ‏ فِيهِمْ كَهْلٌ وَ هَذَا الْخَبَرُ وَضَعَهُ بَنُو أُمَيَّةَ لِمُضَادَّةِ الْخَبَرِ الَّذِي قَالَ رَسُولُ اللَّهِ ص فِي الْحَسَنِ وَ الْحُسَيْنِ بِأَنَّهُمَا سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ

He^-asws said: ‘And this Hadeeth is an impossibility as well because the people of Paradise, all of them would be youths, and there will not happen to be any elderly among them. And this Hadeeth has been placed by the clan of Umayya in order to oppose the Hadeeth which Rasool-Allah^-saww said regarding Al-Hassan^-asws and Al-Husayn^-asws, that they^-asws are two chiefs of the youths of people of Paradise.’

قال الشيخ قدّس سرّه في تلخيص الشافي: و أمّا الخبر الذي يتضمن أنهما سيدا كهول أهل الجنة، فمن تأمل أصل هذا الخبر بعين انصاف علم أنّه موضوع في أيّام بني أميّة معارضة لما روى من قوله صلّى اللّه عليه و آله في الحسن و الحسين: انهما سيدا شباب أهل الجنة و أبوهما خير منهما.

Note: The Sheykh said in ‘Talkhees Al Shafy’, ‘And as for the Hadeeth which comprises that these two (Abu Bakr and Umar) are two chiefs of the elderly people of Paradise’, so the one who contemplates on the origin of this Hadeeth with an eye of fairness would know that it was placed during the days of the clan of Umayya in contradiction to what is reported from his^-saww words, may the Salawaat of Allah^-azwj be upon him^-saww, regarding Al-Hassan^-asws and Al-Husayn^-asws that they^-asws are two chiefs of the youths of people of Paradise, and their^-asws father^-asws is better than them^-asws.’

و هذا الخبر الذي ادعوه يروونه عن عبيد اللّه بن عمر، و حال عبيد اللّه في الانحراف عن أهل البيت معروفة، و هو أيضا كالجار الى نفسه

And this Hadeeth, which is claiming it had been reported from Ubeydullah Bin Umar, and the state of Ubeydullah in turning away from People^-asws of the Household is well known and is as well like the one pulling to himself.

على أنّه لا يخلو من أن يريد بقوله« سيدا كهول أهل الجنة» أنهما سيدا كهول من هو في الجنة، أو يراد أنهما سيدا من يدخل الجنة من كهول الدنيا.

(It is) based upon that it is not vacant from that it is intended by its words, ‘Two chiefs of the elderly people of Paradise’ – they are chiefs of elderly of the ones who are in the Paradise, or it is intended that they are two chiefs of the ones from the elderly of the world who would be entering the Paradise.

فان كان الأول فذلك باطل لان رسول اللّه قد وقفنا- و أجمعت الأمة- على أن جميع أهل الجنة جرد مرد، و أنّه لا يدخلها كهل،

So if it were the first, that is false because Rasool-Allah^-saww has made us aware and the community is united upon that entirety of the people of Paradise would be hairless, tall, and an elderly would not enter it.

و ان كان الثاني- فذلك دافع و مناقض للحديث المجمع على روايته من قوله في الحسن و الحسين عليهما السلام« أنهما سيدا شباب أهل الجنة و أبوهما خير منهما»

And if it were the second, so that is a repellent and contradictory to the Hadeeth, the concurred upon its reporting from his^-saww words regarding Al-Hassan^-asws and Al-Husayn^-asws, may the greetings be upon them^-asws, that they^-asws are two chiefs of the youths of the people of Paradise and their^-asws father^-asws is better than them^-asws.’

لان هذا الخبر يقتضى أنهما سيدا كل من يدخل الجنة اذ كان لا يدخلها إلا شباب فأبو بكر و عمر و كل كهل في الدنيا داخلون في جملة من يكونان عليهما السلام سيديه

(This is) because this Hadeeth contradicts, they are two chiefs of every one who enters the Paradise when no one except the youths would be entering it. So Abu Bakr and Umar, and every elderly in the world are included in the totality that they^-asws would be their chiefs.

و الخبر الذي رووه يقتضى أن أبا بكر و عمر سيداهما من حيث كانا سيدى الكهول في الدنيا و هما عليهما السلام من جملة من كان كهلا في الدنيا

And the Hadeeth, which is reported, contradicts, Abu Bakr and Umar are their^-asws chiefs from where they are two chiefs of the elderly in the word, and they^-asws are from the totality of the ones who are elderly in the world.’

فَقَالَ يَحْيَى بْنُ أَكْثَمَ وَ رُوِيَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ سِرَاجُ أَهْلِ الْجَنَّةِ

Yahya Bin Aksan said, ‘And it is reported that Umar Bin Al-Khattab is a lantern of the people of Paradise.’

فَقَالَ ع وَ هَذَا أَيْضاً مُحَالٌ لِأَنَّ فِي الْجَنَّةِ مَلَائِكَةَ اللَّهِ الْمُقَرَّبِينَ وَ آدَمَ وَ محمد [مُحَمَّداً] وَ جَمِيعَ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ لَا تُضِي‏ءُ بِأَنْوَارِهِمْ حَتَّى تُضِي‏ءَ بِنُورِ عُمَرَ

He^-asws said: ‘And this as well is impossible, because in the Paradise there are Angels of Allah^-azwj, the ones of proximity, and Adam^-as and Muhammad^-saww and entirety of the Prophets and the Messengers^-as, can they not be illuminated except the by the Noor of Umar?’

بل الظاهر من قوله تعالى‏« مُتَّكِئِينَ فِيها عَلَى الْأَرائِكِ لا يَرَوْنَ فِيها شَمْساً وَ لا زَمْهَرِيراً» الدهر:  و قوله تعالى‏« هُمْ وَ أَزْواجُهُمْ فِي ظِلالٍ عَلَى الْأَرائِكِ مُتَّكِؤُنَ» يس:  أن الجنة ليس فيها ظلام حتّى يحتاج الى السراج

Note: But the apparent from the Words of the Exalted: Reclining therein upon the couches, neither seeing (heat of a) sun therein nor intense cold [76:13], and Words of the Exalted: They and their wives would be in shades, reclining upon the couches [36:56]. The Paradise, there isn’t any darkness in it until one could be needy to the lantern.

فَقَالَ يَحْيَى وَ قَدْ رُوِيَ أَنَّ السَّكِينَةَ تَنْطِقُ عَلَى لِسَانِ عُمَرَ

Yahya said, ‘And it has been reported that the tranquillity speaks upon the tongue of Umar.’

فَقَالَ ع لَسْتُ بِمُنْكِرِ فَضَائِلِ عُمَرَ وَ لَكِنَّ أَبَا بَكْرٍ أَفْضَلُ مِنْ عُمَرَ فَقَالَ عَلَى رَأْسِ الْمِنْبَرِ إِنَّ لِي‏ شَيْطَاناً يَعْتَرِينِي فَإِذَا مِلْتُ فَسَدِّدُونِي-

He^-asws said: ‘I^-asws am not a denier of the merits of Umar, but Abu Bakr is superior to Umar. He had said on top of the pulpit, ‘There is a Satan^-la for me appearing to me. So whenever I deviate, then guide me!’’

قد قال ذلك و شبهه غير مرة، فمن ذلك قوله« انى وليت عليكم و لست بخيركم فان رأيتموني على الحق فأعينونى، و ان رأيتموني على الباطل فسددونى»

Note: He had said that and resembling it, more than once. From that are his words, ‘I am ruling upon you, and I am not the best of you. If you were to see me upon the truth, then assist me, and if you see me upon the falsehood, then guide me’.

و قوله:« أما و اللّه ما أنا بخيركم و لقد كنت لمقامى هذا كارها، و لوددت أن فيكم من يكفينى، أ فتظنون انى أعمل فيكم بسنة رسول اللّه؟ اذن لا أقوم بها، ان رسول اللّه كان يعصم بالوحى، و كان معه ملك، و ان لي شيطانا يعترينى، فإذا غضبت فاجتنبونى أن لا أؤثر في اشعاركم و ابشاركم الا فراعونى فان استقمت فأعينونى، و ان زغت فقومونى

And his words, ‘But, by Allah^-azwj! I am not the best of you all, and I had been abhorrent to this position of mine, and I would have loved it if there was someone among you who could suffice me. Are you thinking that I shall be conducting among you all with the Sunnah of Rasool-Allah^-saww? Then I shall not be standing by it. Rasool-Allah^-saww was protected by the Revelation, and there was an Angel with him^-saww, and for me there is a Satan^-la appearing to me. Whenever I am angry, then stay away from me. If I don’t prefer regarding your poems and your news then look after me. If I am straight, then assist me, and if I am crooked, then straighten me.’

قال السيّد حسين بحر العلوم في هامش تلخيص الشافي ج 2 ص 9: و بهذه العبارات و شبهها تجد كتب القوم منها ملأى. راجع مسند أحمد ج 1 ص 14 و الرياض النضرة ج 1 ص 170 و كنز العمّال ج 3 ص 126 و طبقات ابن سعد ج 3 ص 139 و الإمامة و السياسة ج 1 ص 16 و تاريخ الطبريّ ج 3 ص 210 و سيرة ابن هشام ج 4 ص 340

The Seyyid Husayn Bahr Al Uloom said in the notes of ‘Talkhees Al Shafy’ V 2 P 9, ‘And with these expressions and its resembling, you will find books of the people filled with it. Refer to ‘Musnad’ of Ahmad V 1 P 14, and ‘Al Riyaz Al Nazara’ V 1 P 170, and ‘Kanz Al Ammal’ V 3 P 126, and ‘Tabaqaat Ibn Sa’ad’ V 3 P 139, and ‘Al Imamah Wa Al Siyasa’ V 1 P 16, and ‘Tareekh’ of Al Tabari V 3 P 210, and ‘Seerah’ of Ibn Hisham V 4 P 340.

( اقول و في الطبعة الأخيرة منها ج 2 ص 661) و عيون الأخبار ج 2 ص 234 و العقد الفريد ج 2 ص 158 و تاريخ الخلفاء للسيوطي ص 47 و السيرة الحلبية ج 3 ص 388 و شرح ابن أبي الحديد ج 1 ص 134 و تهذيب الكمال ج 1 ص 6 و المجتنى لابن دريد ص 27 و غيرها كثير من كتب القوم.

I (Majlisi) am saying, ‘And in ‘Al Tab’at Al Akheera’, from it V 2 P 661, and ‘Uyoon Al Akhbar’ V 2 P 234, and ‘Al Iqd’ of Al Fareed V 2 P 158, and ‘Tareekh Al Khulafa’ of Al Suyuti P 47, and ‘Al Seerah Al Hakabiya’ V 3 P 388, and ‘Sharah’ of Ibn Al Hadeed V 1 P 134, and ‘Tahzeeb Al Kamaal V 1 P 6, and ‘Al Majtana’ of Ibn Dareyd P 27, and other such, a lot from the books of the people.

فَقَالَ يَحْيَى قَدْ رُوِيَ أَنَّ النَّبِيَّ ص قَالَ لَوْ لَمْ أُبْعَثْ لَبُعِثَ عُمَرُ

Yahya said, ‘It is being reported that the Prophet^-saww said; ‘If I^-saww had not been Sent, Umar would have been Sent (as Prophet^-as).’

فَقَالَ ع كِتَابُ اللَّهِ أَصْدَقُ مِنْ هَذَا الْحَدِيثِ يَقُولُ اللَّهُ فِي كِتَابِهِ‏ وَ إِذْ أَخَذْنا مِنَ النَّبِيِّينَ مِيثاقَهُمْ وَ مِنْكَ وَ مِنْ نُوحٍ‏ فَقَدْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ فَكَيْفَ يُمْكِنُ أَنْ يُبَدِّلَ مِيثَاقَهُ وَ كَانَ الْأَنْبِيَاءُ ع لَمْ يُشْرِكُوا طَرْفَةَ عَيْنٍ

He^-asws said: ‘The Book of Allah^-azwj is more truthful than this Hadeeth. Allah^-azwj is Saying in His^-azwj Book: And when We Took from the Prophets, their Covenants, and from you, and from Noah [33:7]. Allah^-azwj had Taken the Covenant of the Prophets^-as, so how is it possible that He^-azwj would Replace His^-azwj Covenant, and the Prophets^-as did not commit Shirk even for the blink of an eye?

فَكَيْفَ يُبْعَثُ بِالنُّبُوَّةِ مَنْ أَشْرَكَ وَ كَانَ أَكْثَرُ أَيَّامِهِ مَعَ الشِّرْكِ بِاللَّهِ وَ قَالَ رَسُولُ اللَّهِ ص نُبِّئْتُ وَ آدَمُ بَيْنَ الرُّوحِ وَ الْجَسَدِ

‘How can He^-azwj Send with the Prophet-hood someone who had committed Shirk, and most of his days were with the Shirk with Allah^-azwj? And Rasool-Allah^-saww was a Prophet^-saww while Adam^-as was between the spirit and the body!’

فَقَالَ يَحْيَى بْنُ أَكْثَمَ وَ قَدْ رُوِيَ أَنَّ النَّبِيَّ ص قَالَ مَا احْتَبَسَ الْوَحْيُ عَنِّي قَطُّ إِلَّا ظَنَنْتُهُ قَدْ نَزَلَ عَلَى آلِ الْخَطَّابِ

Yahya Bin Aksam said, ‘And it is being reported that the Prophet^-saww said: ‘The Revelation was not Withheld from me^-saww at all except I^-saww thought it had been Revealed upon the family of Al-Khattab.’’

فَقَالَ ع وَ هَذَا مُحَالٌ أَيْضاً لِأَنَّهُ لَا يَجُوزُ أَنْ يَشُكَّ النَّبِيُّ ص فِي نُبُوَّتِهِ قَالَ اللَّهُ تَعَالَى‏ اللَّهُ يَصْطَفِي مِنَ الْمَلائِكَةِ رُسُلًا وَ مِنَ النَّاسِ فَكَيْفَ يُمْكِنُ أَنْ تَنْتَقِلَ النُّبُوَّةُ مِمَّنِ اصْطَفَاهُ اللَّهُ تَعَالَى إِلَى مَنْ أَشْرَكَ بِهِ

He^-asws said: ‘And this is impossible because it is not allowed that the Prophet^-saww would doubt regarding his^-saww own Prophet-hood. Allah^-azwj the Exalted Said: Allah Chooses messengers from among the Angels and from the people; surely Allah is Hearing, Seeing [22:75]. How is it possible that the Prophet-hood would be transferred from the one Allah^-azwj the Exalted had Chosen to the one who was committing Shirk with Him^-azwj?’

قَالَ يَحْيَى بْنُ أَكْثَمَ رُوِيَ أَنَّ النَّبِيَّ ص قَالَ لَوْ نَزَلَ الْعَذَابُ لَمَا نَجَا مِنْهُ إِلَّا عُمَرُ

Yahya Bin Aksam said, ‘It is reported that the Prophet^-saww said: ‘If the Punishment were to descend, no one would be saved from it except Umar.’

فَقَالَ ع وَ هَذَا مُحَالٌ أَيْضاً إِنَّ اللَّهَ تَعَالَى يَقُولُ‏ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ‏ فَأَخْبَرَ سُبْحَانَهُ أَنْ لَا يُعَذِّبَ أَحَداً مَا دَامَ فِيهِمْ رَسُولُ اللَّهِ ص وَ مَا دَامُوا يَسْتَغْفِرُونَ اللَّهُ تَعَالَى‏

He^-asws said: ‘This is impossible as well. Allah^-azwj the Exalted is Saying: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]. The Glorious has Informed that He^-azwj will not Punish anyone for as long as Rasool-Allah^-saww is among them, and for as long as they (people) are seeking Forgiveness of Allah^-azwj the Exalted.’’[19]

A Hadith can be taken from a liar if its words are true:

تَفْسِيرُ فُرَاتِ بْنِ إِبْرَاهِيمَ، عَنْ يَحْيَى بْنِ زِيَادٍ رَفَعَهُ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع إِنِّي أَؤُمُّ قَوْمِي فَأَجْهَرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏

Tafseer Furaat Bin Ibrahim – from Yahya Bin Ziyad, raising it, from Amro Bin Shimr who said,

‘I asked Ja’far^-asws Bin Muhammad^-asws, ‘I tend to lead my people (in Salat), and I am loud with: In the Name of Allah the Beneficent, the Merciful [1:1].’

قَالَ نَعَمْ حَقٌّ فَاجْهَرْ بِهَا قَدْ جَهَرَ بِهَا رَسُولُ اللَّهِ ص

He^-asws said: ‘Yes, true, be loud with it, for Rasool-Allah^-saww had been loud with it.’

ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ مِنْ أَحْسَنِ النَّاسِ صَوْتاً بِالْقُرْآنِ فَإِذَا قَامَ مِنَ اللَّيْلِ يُصَلِّي جَاءَ أَبُو جَهْلٍ وَ الْمُشْرِكُونَ يَسْتَمِعُونَ قِرَاءَتَهُ فَإِذَا قَالَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- وَضَعُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَ هَرَبُوا فَإِذَا فَرَغَ مِنْ ذَلِكَ جَاءُوا فَاسْتَمَعُوا

Then he^-asws said: ‘Rasool-Allah^-saww was from most excellent of people in voice with the Quran. When he^-saww stood from the night and prayed Salat, Abu Jahl^-la and the Polytheists came listening to his^-saww recitation. When he^-saww said: In the Name of Allah the Beneficent, the Merciful [1:1], they placed their fingers in their ears and they fled. When he^-saww was free from that, they came (back) and listened.’

وَ كَانَ أَبُو جَهْلٍ يَقُولُ إِنَّ ابْنَ أَبِي كَبْشَةَ لَيُرَدِّدُ اسْمَ رَبِّهِ إِنَّهُ لَيُحِبُّهُ

And Abu Jahl^-la had said, ‘Ibn Abu Kabasha (i.e. Rasool-Allah^-saww) tends to repeat the Name of his^-saww Lord^-azwj. He^-saww loves Him^-azwj.’

فَقَالَ جَعْفَرٌ صَدَقَ وَ إِنْ كَانَ كَذُوباً

Ja’far Sadiq^-asws said: ‘He^-la (Abu Jahl) spoke truth and even though he^-la was a liar.’

قَالَ فَأَنْزَلَ اللَّهُ‏ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى‏ أَدْبارِهِمْ نُفُوراً وَ هُوَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ-.

He^-asws said: ‘Allah^-azwj Revealed: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46], and it is: In the Name of Allah the Beneficent, the Merciful [1:1].’’[20]

In another Hadith:

Amir Al-Momineen^-asws Ratified that Usman spoke the truth

فعثمان على ما كان عليه خير منهما. ولقد قال منذ أيام قولا رققت له وأعجبتني مقالته. بينما أنا قاعد عنده في بيته إذ أتته عائشة وحفصة تطلبان ميراثهما من ضياع رسول الله صلى الله عليه وآله وأمواله التي بيده، فقال: (لا والله ولا كرامة لكما ولا نعمت عنه ولكن أجيز شهادتكما على أنفسكما. فإنكما شهدتما عند أبويكما أنكما سمعتما من رسول الله صلى الله عليه وآله يقول: (النبي لا يورث، ما ترك فهو صدقة). ثم لقنتما أعرابيا جلفا يبول على عقبيه ويتطهر ببوله (مالك بن أوس بن الحدثان) فشهد معكما، ولم يكن في أصحاب رسول الله صلى الله عليه وآله من المهاجرين ولا من الأنصار أحد شهد بذلك غيركما وغير أعرابي.

As for Usman, he was better than the two of them. He said some words, days ago, that I^-asws sympathised with and his speech pleased me^-asws. I^-asws was seated in his presence at his house when Aisha and Hafsa came over seeking their inheritance from the loss of the Messenger of Allah^-saww, and their wealth which was in his hands. He said, ‘No, by Allah^-azwj, there is no honour for the two of you, nor any enjoyment from it, but I have been permitted by the very testimonies that you two bore against yourselves. The two of you testified to your own two fathers that you two had heard the Messenger of Allah^-saww saying: ‘The Prophet^-saww does not bequeath, whatsoever that he^-saww leaves behind is charity’. Then the two of you teamed-up an uncouth Bedouin who was urinating like an animal and cleaning himself with his own urine (Malik Bin Aws Bin Al-Hadsaan), so he testified with the two of you. And there was none among the companions of the Messenger of Allah^‑saww neither from the Emigrants nor from the Helpers who testified to that apart from the two of you and that Bedouin.

أما والله، ما أشك أنه قد كذب على رسول الله صلى الله عليه وآله وكذبتما عليه معه. ولكني أجيز شهادتكما على أنفسكما فاذهبا فلا حق لكما. فانصرفتا من عنده تلعنانه وتشتمانه. فقال: ارجعا، أليس قد شهدتما بذلك عند أبي بكر؟ قالتا: نعم. قال: فإن شهدتما بحق فلا حق لكما، وإن كنتما شهدتما بباطل فعليكما وعلى من أجاز شهادتكما على أهل هذا البيت لعنة الله والملائكة والناس أجمعين.

‘But, by Allah^-azwj, there is no doubt that he lied against the Messenger of Allah^-saww, and the two of you lied with him. But for me, I am permitted by the very testimonies of the two of you against your own selves, so go away, for there is no right for the two of you.’ So, the two of them left from his presence cursing and insulting him.

So he said, ‘Come back, did not the two of you testify that in the presence of Abu Bakr?’ They said, ‘Yes’. He said, ‘So if the two of you have testified by the truth, there is no right now for the two of you, and if the two of you have testified falsely, then upon the two of you, and the one who permitted your testimonies, are the Curses of Allah^-azwj and His^-azwj Angels, and all of the people.’

قال عليه السلام: ثم نظر إلي فتبسم ثم قال: يا أبا الحسن، أشفيتك منهما؟ قلت: نعم، والله وأبلغت وقلت حقا، فلا يرغم الله إلا آنافهما. فرققت لعثمان وعلمت أنه إنما أراد بذلك رضاي وأنه أقرب منهما رحما وأكف عنا منهما، ح وإن كان لا عذر له ولا حجة بتأميره علينا وادعائه حقنا.

He^-asws said: ‘Then he (Usman) looked at me^-asws, smiled, then said, ‘O Abu Al-Hassan^-asws, was I just with two of them?’ I said, ‘Yes, by Allah^-azwj, you have conveyed and spoken the truth. Allah^-azwj will not but humiliate the two of them.’ I^-asws sympathised with Usman, and I^-asws knew that he only intended to please me^-asws by that, and he was similar to the two of them (Abu Bakr and Umar) in unjust, and held back from us^-asws (our rights) more than the two of them, and it was not an excuse for him, nor an argument that he could construct against us^‑asws and his claim over our^-asws rights.’[21]

Appendix I: Ahadith on some of the well-known liars

كش: سعد، عن محمد بن خالد الطيالسي، عن ابن أبي نجران، عن ابن سنان قال: قال أبو عبد الله عليه السلام: إنا أهل بيت صادقون لا نخلو من كذاب يكذب علينا ويسقط صدقنا بكذبه علينا عند الناس، كان رسول الله صلى الله عليه واله أصدق البرية لهجة وكان مسيلمة يكذب عليه،

Sa’ad, from Muhammad Bin Khalid Al Tayalisy, from Ibn Abu Najran, from Ibn Sinan who said,

‘Abu Abdullah^-asws said: ‘We^-asws the People^-asws of the Household are truthful. We^-asws are not devoid of the lying one lying upon us^-asws, and he drops our^-asws truthfulness in the presence of the people by his lies. Rasool-Allah^-saww is the most truthful of the people in tone, and Musaylam^-la lied upon him^-saww.

وكان أمير المؤمنين عليه السلام أصدق من برأ الله من بعد رسول الله صلى الله عليه واله وكان الذي يكذب عليه ويعمل في تكذيب صدقه بما يفتري عليه من الكذب عبد الله ابن سبا لعنه الله،

‘And Amir Al-Momineen^-asws was the most truthful person of Allah^-azwj from after Rasool-Allah^-saww, and the one who lied upon him^-asws and worked in belying his^-asws truthfulness with what he fabricated upon him^-asws from the lies was Abdullah Ibn Saba, may Allah^-azwj Curse him.

وكان أبو عبد الله الحسين بن علي عليه السلام قد ابتلى بالمختار، ثم ذكر أبو عبد الله عليه السلام الحارث الشامي وبنان فقال: كانا يكذبان على علي بن الحسين عليهما السلام، ثم ذكر المغيرة بن سعيدوبزيعاوالسري وأبا الخطاب ومعمرا و بشارا الأشعري وحمزة البربري وصائد النهدي فقال: لعنهم الله إنا لا نخلو من كذاب يكذب علينا أو عاجز الرأي، كفانا الله مؤونة كل كذاب وأذاقهم حر الحديد

‘And Abu Abdullah Al-Husayn Bin Ali^-asws had been tempted by Al-Mukhtar.’ Then Abu Abdullah^-asws mentioned Al-Haris Al-Shamy, and Banan, and he^-asws said: ‘Both of them had lied upon Ali^-asws Bin Al-Husayn^-asws’. Then he^-asws mentioned Al-Mugheira Bin Saeed, and Bazia, and Al-Sary, and Abu Al-Khattab, and Ma’mara, and Bashara Al-Ash’ary, and Hamza Al-Barbary, and Sa’id Al-Nahdy, and he^-asws said: ‘May Allah^-azwj Curse them. We^-asws are not devoid from a liar lying upon us^-asws, or a frustrated one of the opinions. Allah^-azwj Suffices us^‑asws as a Supporter against every liar and would Make them taste the heat of the iron.’’[22]

Ahadith on the character of Ibn Abbas:

Abd Allāh ibn ʿAbbās (c. 619 – 687 CE – 1-87 A.H.), also known as Ibn ʿAbbās, is known to be one of the cousins of the prophet Muhammad^-saww. Ibn ʿAbbās has transmitted many Ahadith and is considered to be the greatest mufassir of the Qur’an by most Muslims. Below we present some Ahadith which highlight his character.

كش، رجال الكشي عَلِيُّ بْنُ زِيَادٍ الصائع [الصَّائِغُ‏] عَنْ عَبْدِ الْعَزِيزِ بْنِ مُحَمَّدٍ عَنْ خَلَفٍ الْمَخْزُومِيِّ عَنْ سُفْيَانَ بْنِ سَعِيدٍ عَنِ الزُّهْرِيِّ قَالَ سَمِعْتُ الْحَارِثَ يَقُولُ‏ اسْتَعْمَلَ عَلِيٌّ ع‏ عَلَى الْبَصْرَةِ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ فَحَمَلَ كُلَّ مَالٍ فِي بَيْتِ الْمَالِ بِالْبَصْرَةِ وَ لَحِقَ بِمَكَّةَ وَ تَرَكَ عَلِيّاً وَ كَانَ مَبْلَغُهُ أَلْفَيْ أَلْفِ دِرْهَمٍ

(The book) ‘Rijal’ of Al Kashy – Ali Bin Ziyad Al Saig, from Abdul Aziz Bin Muhammad, from Khalaf Al Makhzumi, from Sufyan Bin Saeed, from Al Zuhry who said, ‘I heard Al Haris saying,

‘(Imam) Ali^-asws utilised Abdullah Bin Abbas upon Al-Basra (as governor). He carried away all the wealth which was in the public treasure at Al-Basra and joined with Makkah and left (Imam) Ali^-asws, and it (the embezzled wealth) reached two million Dirhams.

فَصَعِدَ عَلِيٌّ ع الْمِنْبَرَ حِينَ بَلَغَهُ ذَلِكَ فَبَكَى فَقَالَ هَذَا ابْنُ عَمِّ رَسُولِ اللَّهِ ص فِي عَمَلِهِ وَ قَدْرِهِ يَفْعَلُ مِثْلَ هَذَا فَكَيْفَ يُؤْمَنُ مَنْ كَانَ دُونَهُ اللَّهُمَّ إِنِّي قَدْ مَلِلْتُهُمْ فَأَرِحْنِي مِنْهُمْ وَ اقْبِضْنِي إِلَيْكَ غَيْرَ عَاجِزٍ وَ لَا مَلُولٍ

Imam Ali^-asws ascended the pulpit when that reached him. He^-asws cried. He^-asws said: ‘This is a son of an uncle of Rasool-Allah^-saww. In his deed and being in his worth, he has done the like of this? So, how will the ones who are besides him, believe? O Allah^-azwj! I^-asws am fed up with them, so Give me^-asws rest from them and Take me^-asws to You^-azwj, without frustration nor weariness.’’^[23]

In another report:

قَالَ الْكَشِّيُّ شَيْخٌ‏ مِنَ الْيَمَامَةِ يَذْكُرُ عَنْ مُعَلَّى بْنِ هِلَالٍ عَنِ الشَّعْبِيِّ قَالَ: لَمَّا احْتَمَلَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ بَيْتَ مَالِ الْبَصْرَةِ وَ ذَهَبَ بِهِ إِلَى الْحِجَازِ كَتَبَ إِلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع- مِنْ عَبْدِ اللَّهِ عَلِيِّ بْنِ أَبِي طَالِبٍ إِلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ- أَمَّا بَعْدُ فَإِنِّي قَدْ كُنْتُ أَشْرَكْتُكَ فِي أَمَانَتِي وَ لَمْ يَكُنْ أَحَدٌ مِنْ أَهْلِ بَيْتِي فِي نَفْسِي أَوْثَقَ مِنْكَ لِمُوَاسَاتِي وَ مُؤَازَرَتِي وَ أَدَاءِ الْأَمَانَةِ إِلَيَّ

Al-Kashy said, ‘A sheykh from Al Yamama mentioned from Moalla Bin Hilal, from Al-Shaby who said,

‘When Abdullah Bin Abbas carried away (embezzled) the public treasury of Al-Basra and went with it to Al-Hijaz, Imam Ali^-asws Bin Abu Talib^-asws wrote to him: ‘From a servant of Allah^-azwj Ali^-asws Bin Abu Talib^-asws to Abdullah Bin Abbas. As for after, I^-asws used to participate you in my^-asws entrustments and there did not happen to be anyone from my^-asws family members more trustworthy than you regarding myself, for consoling me^-asws and supporting me^-asws and fulfilling the entrustments to me^-asws.

فَلَمَّا رَأَيْتَ الزَّمَانَ عَلَى ابْنِ عَمِّكَ قَدْ كَلِبَ وَ الْعَدُوَّ عَلَيْهِ قَدْ حَرِبَ وَ أَمَانَةَ النَّاسِ قَدْ عَزَّتْ- وَ هَذِهِ الْأُمُورَ قَدْ فَشَتْ قَلَبْتَ لِابْنِ عَمِّكَ ظَهْرَ الْمِجَنِّ- وَ فَارَقْتَهُ مَعَ الْمُفَارِقِينَ وَ خَذَلْتَهُ أَسْوَأَ خِذْلَانِ الْخَاذِلِينَ

‘But when you saw the times have overturned upon the son^-asws of your uncle^-as, and the enemies had waged war upon him^-asws, and the entrustments of the people had been betrayed, and these matters had become widespread, you turned your back to the son^-asws of your uncle^-as (like the) madman and separated from him^-asws with the separating ones and abandoned him^-asws with evil abandoning of the abandoning ones.

فَكَأَنَّكَ لَمْ تَكُنْ تُرِيدُ اللَّهَ بِجِهَادِكَ وَ كَأَنَّكَ لَمْ تَكُنْ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَ كَأَنَّكَ إِنَّمَا كُنْتَ تَكِيدُ أُمَّةَ مُحَمَّدٍ ص عَلَى دُنْيَاهُمْ وَ تَنْوِي غِرَّتَهُمْ فَلَمَّا أَمْكَنَتْكَ الشِّدَّةُ فِي خِيَانَةِ أُمَّةِ مُحَمَّدٍ ص أَسْرَعْتَ الْوَثْبَةَ وَ عَجَّلْتَ الْعَدْوَةَ فَاخْتَطَفْتَ مَا قَدَرْتَ عَلَيْهِ اخْتِطَافَ الذِّئْبِ الْأَزِلِ دَامِيَةَ الْمِعْزَى الْكَسِيرَةِ-

‘It is as if you did not intend Allah^-azwj with your Jihad, and it is as if you did not happen to be upon a Proof from your Lord^-azwj, and it is as if you were rather plotting against the community of Muhammad^-saww upon their religion and intended to deceive them. So, when the difficulty enabled you (an opportunity) in betraying the community of Muhammad^-saww, you were quick with the pouncing and hastened the enmity, so you snatched upon whatever you were able upon like the snatching by the wolf of the still, injured, helpless goat.

كَأَنَّكَ لَا أَبَا لَكَ إِنَّمَا جَرَرْتَ إِلَى أَهْلِكَ تُرَاثَكَ مِنْ أَبِيكَ وَ أُمِّكَ سُبْحَانَ اللَّهِ أَ مَا تُؤْمِنُ بِالْمَعَادِ أَ وَ مَا تَخَافُ مِنْ سُوءِ الْحِسَابِ أَ وَ مَا يَكْبُرُ عَلَيْكَ أَنْ تَشْتَرِيَ الْإِمَاءَ وَ تَنْكِحَ النِّسَاءَ بِأَمْوَالِ الْأَرَامِلِ وَ الْمُهَاجِرِينَ الَّذِينَ أَفَاءَ اللَّهُ عَلَيْهِمْ هَذِهِ الْبِلَادَ

‘May there be no father for you! It is as if you were taking it to your family, the inheritance from your father and your mother. Glory be to Allah^-azwj! Do you not believe in the Hereafter? Or do you not fear from the evil Reckoning? Or is it not grievous upon you that you have bought the slave girls, and married the women with the wealth of the widows and the emigrants, those Allah^-azwj had Legalised this city upon them?

ارْدُدْ إِلَى الْقَوْمِ أَمْوَالَهُمْ فَوَ اللَّهِ لَئِنْ لَمْ تَفْعَلْ ثُمَّ أَمْكَنَنِيَ اللَّهُ مِنْكَ لَأُعْذِرَنَّ اللَّهَ فِيكَ وَ اللَّهِ فَوَ اللَّهِ لَوْ أَنَّ حَسَناً وَ حُسَيْناً فَعَلَا مِثْلَ الَّذِي فَعَلْتَ لَمَا كَانَ لَهُمَا عِنْدِي فِي ذَلِكَ هَوَادَةٌ- وَ لَا لِوَاحِدٍ مِنْهُمَا عِنْدِي فِيهِ رُخْصَةٌ حَتَّى آخُذَ الْحَقَّ وَ أُزِيحَ الْجَوْرَ عَنْ مَظْلُومِهَا وَ السَّلَامُ-

‘Return to the people their wealth! By Allah^-azwj! If you do not do so, then Allah^-azwj Enables me^-asws from you, I^-asws shall excuse (myself^-asws) regarding you. By Allah^-azwj! By Allah^-azwj! Even if Hassan^-asws and Husayn^-asws had done like that which you have done, there would have been no leniency with me^-asws for them^-asws regarding that, nor for one of them^-asws there is any allowance with me^-asws, until I^-asws take back the right and obliterate the tyranny from its injustices. And the greetings!’

قَالَ فَكَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تُعْظِمُ عَلَيَّ إِصَابَةَ الْمَالِ الَّذِي أَخَذْتُهُ مِنْ بَيْتِ مَالِ الْبَصْرَةِ وَ لَعَمْرِي إِنَّ لِي فِي بَيْتِ مَالِ اللَّهِ أَكْثَرَ مِمَّا أَخَذْتُ وَ السَّلَامُ

He (the narrator) said, ‘Abdullah Bin Abbas wrote to him^-asws, ‘As for after your^-asws letter came to me making a big thing upon me having taken the wealth which I have taken from the public treasury of Al-Basra. And, by my life! For me, in the public treasure, is more than what I have taken. And the greetings!’

قَالَ فَكَتَبَ إِلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَمَّا بَعْدُ فَالْعَجَبُ كُلُّ الْعَجَبِ مِنْ تَزْيِينِ نَفْسِكَ أَنَّ لَكَ فِي بَيْتِ مَالِ اللَّهِ أَكْثَرَ مِنْ مَالِ‏ رَجُلٍ مِنَ الْمُسْلِمِينَ فَقَدْ أَفْلَحْتَ إِنْ كَانَ تَمَنِّيكَ الْبَاطِلَ وَ ادِّعَاؤُكَ مَا لَا يَكُونُ يُنْجِيكَ مِنَ الْإِثْمِ وَ يُحِلُّ لَكَ مَا حَرَّمَ اللَّهُ عَلَيْكَ عَمَّرَكَ اللَّهُ إِنَّكَ لَأَنْتَ الْعَبْدُ الْمُهْتَدِي إِذَنْ

He (the narrator) said, ‘(Imam) Ali^-asws Bin Abu Talib^-asws wrote to him: ‘As for after, so the surprise of all surprises is your adorning yourself that in the public treasury of Allah^-azwj, there is for you more than (the share of) wealth of one man from the Muslims, so you have succeeded. If your wish and your claim is false, it would not happen to rescue you from the sin and permit for you what Allah^-azwj has Prohibited unto you. May Allah^-azwj Give you long life, for you are the guided servant, then.

فَقَدْ بَلَغَنِي أَنَّكَ اتَّخَذْتَ مَكَّةَ وَطَناً وَ ضَرَبْتَ بِهَا عَطَناً تَشْتَرِي مُوَلَّدَاتِ مَكَّةَ وَ الطَّائِفِ تَخْتَارُهُنَّ عَلَى عَيْنَيْكَ وَ تُعْطِي فِيهِنَّ مَالَ غَيْرِكَ وَ إِنِّي لَأُقْسِمُ بِاللَّهِ رَبِّي وَ رَبِّكَ رَبِّ الْعِزَّةِ مَا يَسُرُّنِي أَنَّ مَا أَخَذْتُ مِنْ أَمْوَالِهِمْ لِي حَلَالٌ أَدَعُهُ لِعَقِبِي مِيرَاثاً

‘It has reached me^-asws that you have taken Makkah as a homeland and have struck a tannery at it, buying slave girls of Makkah and Al-Taif, choosing them before your eyes, and giving regarding them the wealth of others. And I^-asws swear by Allah^-azwj, my^-asws Lord^-azwj and your Lord^-azwj, Lord^-azwj of Might! What makes me^-asws happy is that whatever I^-asws have taken from their wealth for me^-asws, is Permissible. I^-asws shall leave it for my^-asws posterity as an inheritance.

فَلَا غُرُورَ أَشَدُّ بِاغْتِبَاطِكَ تَأْكُلُهُ‏ رُوَيْداً رُوَيْداً فَكَأَنْ قَدْ بَلَغْتَ الْمَدَى- وَ عُرِضْتَ عَلَى رَبِّكَ الْمَحَلَّ الَّذِي يَتَمَنَّى الرَّجْعَةَ الْمُضَيِّعُ لِلتَّوْبَةِ لِذَلِكَ- وَ مَا ذَلِكَ وَ لَاتَ حِينَ مَنَاصٍ وَ السَّلَامُ

‘So, do not be intensely proud with happiness, consuming it slowly, slowly. It is as if you have reached the end, and you are presented to your Lord^-azwj in the place of the one who wishes the return (to the world) the wastage of the repentance of that: so they called out for escape when it was too late? [38:3]. And the greeting.’

قَالَ فَكَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ أَمَّا بَعْدُ فَقَدْ أَكْثَرْتَ عَلَيَّ فَوَ اللَّهِ لَأَنْ‏ أَلْقَى اللَّهَ بِجَمِيعِ مَا فِي الْأَرْضِ مِنْ ذَهَبِهَا وَ عِقْيَانِهَا أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَى اللَّهَ بِدَمِ رَجُلٍ مُسْلِمٍ‏

He (the narrator) said, ‘Abdullah Bin Abbas wrote to him^-asws, ‘As for after, you^-asws have (spoken) a lot upon me. By Allah^-azwj! If I meet Allah^-azwj with the entirety of what is in the earth, from its gold and its treasures, it would be more beloved to me than if I were to meet Allah^-azwj with the blood of a Muslim man (like you^-asws will – God Forbid Nouzo Billah).’’^[24]

A similar account is also reported by Syed Razi in Nahj Al-Balagah:

نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ‏ أَمَّا بَعْدُ فَإِنِّي كُنْتُ أَشْرَكْتُكَ فِي أَمَانَتِي وَ جَعَلْتُكَ شِعَارِي وَ بِطَانَتِي وَ لَمْ يَكُنْ فِي أَهْلِي رَجُلٌ أَوْثَقَ مِنْكَ فِي نَفْسِي لِمُوَاسَاتِي وَ مُوَازَرَتِي وَ أَدَاءِ الْأَمَانَةِ إِلَيَّ

(The book) ‘Nahj Al Balagah’ –

From a letter of his^-asws to Abdullah Bin Al-Abbas: ‘As for after, I^-asws used to participate you in my^-asws entrustments and made you my^-asws consultant and my^-asws confidant, and there does not happen to be any man among my^-asws family members more trustworthy than you are regarding myself^-asws, to sympathise with me^-asws, and as my^-asws back-up, and fulfilling the entrustments to^-asws.

فَلَمَّا رَأَيْتَ الزَّمَانَ عَلَى ابْنِ عَمِّكَ قَدْ كَلِبَ وَ الْعَدُوَّ قَدْ حَرِبَ وَ أَمَانَةَ النَّاسِ قَدْ خَزِيَتْ وَ هَذِهِ الْأُمَّةَ قَدْ فَتَكَتْ وَ شَغَرَتْ قَلَبْتَ لِابْنِ عَمِّكَ ظَهْرَ الْمِجَنِّ فَفَارَقْتَهُ مَعَ الْمُفَارِقِينَ وَ خَذَلْتَهُ مَعَ الْخَاذِلِينَ وَ خُنْتَهُ مَعَ الْخَائِنِينَ

‘When you (Ibn Abbas) saw the times to have overturned upon the son^-asws of your uncle^-as, and the enemies to have declared war, and entrustments of the people to have been sold-out, and this community had assaulted and vacated, you (Ibn Abbas) overturned to the son^-asws of your uncle^-as, exposing the shield, so you separated along with the separating ones, and forsook along with the forsaking ones, and betrayed him^-asws along with the betraying ones.

فَلَا ابْنَ عَمِّكَ آسَيْتَ وَ لَا الْأَمَانَةَ أَدَّيْتَ وَ كَأَنَّكَ لَمْ تَكُنِ اللَّهَ تُرِيدُ بِجِهَادِكَ وَ كَأَنَّكَ لَمْ تَكُنْ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَ كَأَنَّكَ إِنَّمَا كُنْتَ تَكِيدُ هَذِهِ الْأُمَّةَ عَنْ دُنْيَاهُمْ وَ تَنْوِي غِرَّتَهُمْ عَنْ فَيْئِهِمْ

‘Thus, you neither comforted the son^-asws of your uncle^-as nor did you fulfil the entrustments, and it is as if you do not happen to intend Allah^-azwj in your Jihad, and it is as if you do not happen to be any proof from your Lord^-azwj, and it is as if you were rather plotting with this community about their world and intending to deceive them of their war booty.

فَلَمَّا أَمْكَنَتْكَ الشِّدَّةُ فِي خِيَانَةِ الْأُمَّةِ أَسْرَعْتَ الْكَرَّةَ وَ عَاجَلْتَ الْوَثْبَةَ فَاخْتَطَفْتَ مَا قَدَرْتَ عَلَيْهِ مِنْ أَمْوَالِهِمُ الْمَصُونَةِ لِأَرَامِلِهِمْ وَ أَيْتَامِهِمُ اخْتِطَافَ الذِّئْبِ الْأَزَلِّ دَامِيَةَ الْمِعْزَى الْكَسِيرَةَ فَحَمَلْتَهُ إِلَى الْحِجَازِ رَحِيبَ الصَّدْرِ بِحَمْلِهِ غَيْرَ مُتَأَثِّمٍ مِنْ أَخْذِهِ

‘When the difficulties enabled you in betraying the community, you were quick of the turning and hastened the pouncing and you snatched from their wealth whatever you were able upon which had been protected for their widows and their orphans (like) the snatching by the wolf a wounded goat, helpless. Then you carried it to Al-Hijaz, broadening the chest, carrying it without any guilt of having taken it.

كَأَنَّكَ لَا أَبَا لِغَيْرِكَ حَدَرْتَ عَلَى أَهْلِ تُرَاثِكَ مِنْ أَبِيكَ وَ أُمِّكَ فَسُبْحَانَ اللَّهِ أَ مَا تُؤْمِنُ بِالْمَعَادِ أَ وَ مَا تَخَافُ مِنْ نِقَاشِ الْحِسَابِ أَيُّهَا الْمَعْدُودُ كَانَ عِنْدَنَا مِنْ ذَوِي الْأَلْبَابِ

‘It is as if there was no father for others, you rolled down upon the people as being your inheritance from your father and your mother. Glory be to Allah^-azwj! Are you not believing in the Hereafter? Are you not fearing from the argument of the Reckoning? O you, the one who was counted with us as being with the understanding!

كَيْفَ تُسِيغُ شَرَاباً وَ طَعَاماً وَ أَنْتَ تَعْلَمُ أَنَّكَ تَأْكُلُ حَرَاماً وَ تَشْرَبُ حَرَاماً وَ تَبْتَاعُ الْإِمَاءَ وَ تَنْكِحُ النِّسَاءَ مِنْ مَالِ الْيَتَامَى وَ الْمَسَاكِينِ وَ الْمُؤْمِنِينَ وَ الْمُجَاهِدِينَ الَّذِينَ أَفَاءَ اللَّهُ عَلَيْهِمْ هَذِهِ الْأَمْوَالَ‏ وَ أَحْرَزَ بِهِمْ هَذِهِ الْبِلَادَ

‘How can you partake drink and food and you know that you are eating unlawfully and drinking unlawfully, and you are buying the maids and marrying the women from the wealth of the orphans and the poor and the Momineen and the fighters, the ones Allah^-azwj had Legalised this wealth upon them and Protects this city by them?

فَاتَّقِ اللَّهَ وَ ارْدُدْ إِلَى هَؤُلَاءِ الْقَوْمِ أَمْوَالَهُمْ فَإِنَّكَ إِنْ لَمْ تَفْعَلْ ثُمَّ أَمْكَنَنِي اللَّهُ مِنْكَ لَأُعْذِرَنَّ إِلَى اللَّهِ فِيكَ وَ لَأَضْرِبَنَّكَ بِسَيْفِيَ الَّذِي مَا ضَرَبْتُ بِهِ أَحَداً إِلَّا دَخَلَ النَّارَ

‘Fear Allah^-azwj, and return to these people their wealth, for you, if you do not do so, then Allah^-azwj Enables me^-asws from you, I^-asws shall excuse myself^-asws to Allah^-azwj regarding you and strike you with my^-asws sword which no one has been struck by it except he entered the Fire.

وَ وَ اللَّهِ لَوْ أَنَّ الْحَسَنَ وَ الْحُسَيْنَ فَعَلَا مِثْلَ فِعْلِكَ الَّذِي فَعَلْتَ مَا كَانَتْ لَهُمَا عِنْدِي هَوَادَةٌ وَ لَا ظَفِرَا مِنِّي بِإِرَادَةٍ حَتَّى آخُذَ الْحَقَّ مِنْهُمَا وَ أُزِيحَ الْبَاطِلَ عَنْ مَظْلَمَتِهِمَا

‘And, by Allah^-azwj, even if Al-Hassan^-asws and Al-Hassan^-asws were to do similar to your deed which you have done, there would not have been any clemency for them^-asws with me^-asws nor any success from me^-asws until I^-asws would have taken it back from them^-asws and removed the falsehood from their^-asws injustices.

وَ أُقْسِمُ بِاللَّهِ رَبِّ الْعَالَمِينَ مَا يَسُرُّنِي أَنَّ مَا أَخَذْتَهُ مِنْ أَمْوَالِهِمْ حَلَالٌ لِي أَتْرُكُهُ مِيرَاثاً لِمَنْ بَعْدِي

‘And I^-asws swear by Allah^-azwj, Lord^-azwj of the worlds! It would not make me^-asws happy if I^-asws were to take it from their wealth as being permissible for me^-asws and leave it as an inheritance for the ones after me^-asws.

فَضَحِّ رُوَيْداً فَكَأَنَّكَ قَدْ بَلَغْتَ الْمَدَى وَ دُفِنْتَ تَحْتَ الثَّرَى وَ عُرِضَتْ عَلَيْكَ أَعْمَالُكَ بِالْمَحَلِّ الَّذِي يُنَادِي الظَّالِمُ فِيهِ بِالْحَسْرَةِ وَ يَتَمَنَّى الْمُضَيِّعُ الرَّجْعَةَ فِيهِ‏ وَ لاتَ حِينَ مَناصٍ‏

‘Have a little shame! It is as if you have reached the limit (of your life), and have already been buried under the soil, and your deeds are being presented to you at the place which the unjust one would be calling out in with the regret and he who wasted would wish for the return during it: so they called out for escape when it was too late? [38:3].’’^[25]

وَ قَدْ رَوَى أَرْبَابُ هَذَا الْقَوْلِ‏ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ كَتَبَ إِلَى عَلِيٍّ ع جَوَاباً عَنْ هَذَا الْكِتَابِ قَالُوا وَ كَانَ جَوَابُهُ أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تُعَظِّمُ عَلَيَّ مَا أَصَبْتُ مِنْ بَيْتِ مَالِ الْبَصْرَةِ وَ لَعَمْرِي إِنَّ حَقِّي فِي بَيْتِ الْمَالِ لَأَكْثَرُ مِمَّا أَخَذْتُ وَ السَّلَامُ

And it has been reported by the reporters of these words, ‘Abdullah Bin Abbas wrote an answer to Ali^-asws of this letter. And his answer was, ‘As for after, your^-asws letter has come to me magnifying upon me what I had attained from the public treasury of Al-Basra, and by my life, my right in the public treasury is more than what I have taken. And the greetings.’

قَالُوا فَكَتَبَ إِلَيْهِ عَلِيٌّ ع أَمَّا بَعْدُ فَإِنَّ مِنَ الْعَجَبِ أَنْ تُزَيِّنَ لَكَ نَفْسُكَ أَنَّ لَكَ فِي بَيْتِ مَالِ الْمُسْلِمِينَ مِنَ الْحَقِّ أَكْثَرَ مِمَّا لِرَجُلٍ مِنَ الْمُسْلِمِينَ فَقَدْ أَفْلَحْتَ إِنْ كَانَ تَمَنِّيكَ الْبَاطِلَ وَ ادِّعَاؤُكَ مَا لَا يَكُونُ يُنْجِيكَ مِنَ الْمَأْثَمِ وَ يُحِلُّ لَكَ الْمُحَرَّمَ إِنَّكَ لَأَنْتَ الْمُهْتَدِي السَّعِيدُ إِذَنْ

They said, Imam Ali^-asws wrote to him: ‘As for after, surely from the wonders is that your soul is adorning for you that there is a right for you in the public treasury more than what is for a man from the Muslims, so you have succeeded. If your false wishes and your claiming what cannot save you from the sins, and permits for you the prohibited, then you are the guided, the fortunate.

وَ قَدْ بَلَغَنِي أَنَّكَ اتَّخَذْتَ مَكَّةَ وَطَناً وَ ضَرَبْتَ بِهَا عَطَناً تَشْتَرِي بِهَا مُوَلَّدَاتِ مَكَّةَ وَ الْمَدِينَةِ وَ الطَّائِفِ تَخْتَارُهُنَّ عَلَى عَيْنِكَ وَ تُعْطِي فِيهِنَّ مَالَ غَيْرِكَ

‘And it has reached me^-asws that you had taken Makkah as a homeland and have struck watering places at it, buying women of Makkah, and Al-Medina, and Al-Taif, choosing them to be upon your spies, and giving them wealth of others.

فَارْجِعْ هَدَاكَ اللَّهُ إِلَى رُشْدِكَ وَ تُبْ إِلَى اللَّهِ رَبَّكَ وَ اخْرُجْ إِلَى الْمُسْلِمِينَ‏ مِنْ أَمْوَالِهِمْ فَعَمَّا قَلِيلٍ تُفَارِقُ مَنْ أَلِفْتَ وَ تَتْرُكُ مَا جَمَعْتَ وَ تَغِيبُ فِي صَدْعٍ مِنَ الْأَرْضِ غَيْرَ مُوَسَّدٍ وَ لَا مُمَهَّدٍ قَدْ فَارَقْتَ الْأَحْبَابَ وَ سَكَنْتَ التُّرَابَ وَ وَاجَهْتَ الْحِسَابَ غَنِيّاً عَمَّا خَلَّفْتَ فَقِيراً إِلَى مَا قَدَّمْتَ وَ السَّلَامُ

‘Return, may Allah^-azwj Guide you to your rightful guidance, and repent to Allah^-azwj, your Lord^-azwj and bring out to the Muslims their wealth, for after a little while you will separate from the one you love and you will leave whatever you have amassed, and you will disappear into a crack of the earth, neither cushioned nor paved. You would separate from the loved ones and settle in the soil, and facing the Reckoning, needless from what you had left behind to what you have sent ahead. And the greetings.’

قَالُوا فَكَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ أَمَّا بَعْدُ فَإِنَّكَ قَدْ أَكْثَرْتَ عَلَيَّ وَ وَ اللَّهِ لَأَنْ أَلْقَى اللَّهَ قَدِ احْتَوَيْتُ عَلَى كُنُوزِ الْأَرْضِ كُلِّهَا مِنْ ذَهَبِهَا وَ عِقْيَانِهَا وَ لُجَيْنِهَا أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَاهُ بِدَمِ امْرِئٍ مُسْلِمٍ وَ السَّلَامُ.

They said, Abdullah Bin Al-Abbas wrote to him, ‘As for after, you^-asws have frequented upon me, and by Allah^-azwj, if I were to meet Allah^-azwj having encompassed upon the treasures of the earth, all of them, from its gold and its minerals, and its silver, it would be more beloved to me than if I were to meet Him^-azwj with the blood of a Muslim person (like you^-asws have). And the greetings.’’^[26]

الكافي مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ‏ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ بَيْنَا أَبِي جَالِسٌ ع وَ عِنْدَهُ نَفَرٌ إِذَا اسْتَضْحَكَ حَتَّى اغْرَوْرَقَتْ عَيْنَاهُ دُمُوعاً ثُمَّ قَالَ هَلْ تَدْرُونَ مَا أَضْحَكَنِي قَالَ فَقَالُوا لَا قَالَ زَعَمَ ابْنُ عَبَّاسٍ أَنَّهُ مِنَ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا

(The book) ‘Al Kafi’ – Muhammad Bin Abu Abdullah, and Muhammad Bin Al Hassan, from Sahl, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Hassan Bin Al Abbas,

From Abu Ja’far^-asws the 2^nd having said: Abu Abdullah^-asws said: ‘While my^-asws father^‑asws was seated, and in his^-asws presence were a number (of people), when (suddenly) he^-asws laughed until his^-asws eyes filled up with tears. Then he^-asws said: ‘Do you know what made me^-asws laugh?’ So they said, ‘No.’

He^-asws said: ‘Ibn Abbas is alleging that he is from the ones who said: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast [41:30].’

فَقُلْتُ هَلْ رَأَيْتَ الْمَلَائِكَةَ يَا ابْنَ عَبَّاسٍ تُخْبِرُكَ بِوَلَايَتِهَا لَكَ فِي الدُّنْيَا وَ الْآخِرَةِ مَعَ الْأَمْنِ مِنَ الْخَوْفِ وَ الْحُزْنِ قَالَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ‏ إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ وَ قَدْ دَخَلَ فِي هَذَا جَمِيعُ الْأُمَّةِ فَاسْتَضْحَكْتُ ثُمَّ قُلْتُ صَدَقْتَ يَا ابْنَ عَبَّاسٍ أَنْشُدُكَ اللَّهَ هَلْ فِي حُكْمِ اللَّهِ جَلَّ ذِكْرُهُ اخْتِلَافٌ قَالَ فَقَالَ لَا

I^-asws said to him: ‘Have you (ever) seen the Angels, O Ibn Abbas, informing you of their Wilayah for you in the world and the Hereafter, along with the security from the fear and the grief?’ So he said, ‘Allah^-azwj Blessed and Exalted is Saying: But rather, the Momineen are brothers, [49:10], and the entirety of the community is included in this.’ So I^-asws smiled, then I^-asws said, ‘You speak the truth, O Ibn Abbas! I^-asws hereby adjure you to Allah^-azwj, is there any differing in the Judgments of Allah^-azwj, Majestic is His^-azwj Mention?’ So he said, ‘No.’

فَقُلْتُ مَا تَرَى فِي رَجُلٍ ضَرَبَ رَجُلًا أَصَابِعَهُ بِالسَّيْفِ حَتَّى سَقَطَتْ ثُمَّ ذَهَبَ وَ أَتَى رَجُلٌ آخَرُ فَأَطَارَ كَفَّهُ فَأُتِيَ بِهِ إِلَيْكَ وَ أَنْتَ قَاضٍ كَيْفَ أَنْتَ صَانِعٌ بِهِ قَالَ أَقُولُ لِهَذَا الْقَاطِعِ أَعْطِهِ دِيَةَ كَفِّهِ وَ أَقُولُ لِهَذَا الْمَقْطُوعِ صَالِحْهُ عَلَى مَا شِئْتَ وَ أَبْعَثُ بِهِ إِلَى ذَوَيْ عَدْلٍ

‘I^-asws said: ‘What is your view regarding a man who strikes a man’s fingers with the sword until they drop off, then he goes, and another man comes over, so he cuts off his palm, so he comes with it to you, and you are a judge, how would you deal with it?’ He said, ‘I would say to this cutter to give him the wergild of his palm, and I would be saying to this cut one to reconcile with him upon whatever he so desires to and send him to a just one (for arbitration).’

قُلْتُ جَاءَ الِاخْتِلَافُ فِي حُكْمِ اللَّهِ عَزَّ ذِكْرُهُ وَ نَقَضْتَ الْقَوْلَ الْأَوَّلَ أَبَى اللَّهُ عَزَّ ذِكْرُهُ أَنْ يُحْدِثَ فِي خَلْقِهِ شَيْئاً مِنَ الْحُدُودِ فَلَيْسَ‏ تَفْسِيرُهُ فِي الْأَرْضِ اقْطَعْ قَاطِعَ الْكَفِّ أَصْلًا ثُمَّ أَعْطِهِ دِيَةَ الْأَصَابِعِ

‘I^-asws said, ‘(Then) there would have come a differing in the Judgments of Allah^-azwj, Mighty is His^-azwj Mentioned, and you have broken the first words (of yours). Allah^-azwj, Mighty is His^-azwj Mention, Refuses, that something should occur among His^-azwj creatures, from the Legal Penalties and there isn’t its interpretation in the earth. Cut the palm of the cutter from its roots, then give him the wergild of the fingers.

هَكَذَا حُكْمُ اللَّهِ لَيْلَةَ يَنْزِلُ فِيهَا أَمْرُهُ‏ إِنْ جَحَدْتَهَا بَعْدَ مَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ ص فَأَدْخَلَكَ اللَّهُ النَّارَ كَمَا أَعْمَى بَصَرَكَ يَوْمَ جَحَدْتَهَا عَلِيَّ بْنَ أَبِي طَالِبٍ ع

‘This is how Allah^-azwj Judged, the night in which His^-azwj Command descended. If you were to reject it after what you heard from Rasool-Allah^-saww, so Allah^-azwj would Enter you into the Fires just as He^-azwj Blinded your vision on the day you denied upon Ali^-asws Bin Abu Talib^-asws.’

قَالَ فَلِذَلِكَ عَمِيَ بَصَرِي؟ قَالَ وَ مَا عِلْمُكَ بِذَلِكَ فَوَ اللَّهِ إِنْ عَمِيَ بَصَرِي إِلَّا مِنْ صَفْقَةِ جَنَاحِ الْمَلَكِ قَالَ فَاسْتَضْحَكْتُ ثُمَّ تَرَكْتُهُ يَوْمَهُ ذَلِكَ لِسَخَافَةِ عَقْلِهِ

He said, ‘So was my vision blinded due to that? And what made you^-asws know that, for by Allah^-azwj, my vision was not blinded except from a flap of a wing of an Angel.’ He^-asws said: ‘I^-asws smiled, then left him on that day due to the absurdity of his intellect.

ثُمَّ لَقِيتُهُ فَقُلْتُ يَا ابْنَ عَبَّاسٍ مَا تَكَلَّمْتَ بِصِدْقٍ مِثْلَ أَمْسِ قَالَ لَكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِنَّ لَيْلَةَ الْقَدْرِ فِي كُلِّ سَنَةٍ وَ إِنَّهُ يُنْزَلُ فِي تِلْكَ اللَّيْلَةِ أَمْرُ تِلْكَ السَّنَةِ وَ إِنَّ لِذَلِكَ الْأَمْرِ وُلَاةً بَعْدَ رَسُولِ اللَّهِ ص فَقُلْتَ مَنْ هُمْ فَقَالَ أَنَا وَ أَحَدَ عَشَرَ مِنْ صُلْبِي أَئِمَّةٌ مُحَدَّثُونَ

‘Then I^-asws met him, so I^-asws said: ‘O Ibn Abbas! You did not speak with truthfulness like what you did yesterday. Ali^-asws Bin Abu Talib^-asws said to you: ‘The Night of Pre-determination (Laylat Al-Qadr) is in every year, and it descends during that night with the Commands of the year, and for that Command are Master (Wali Al-Amr) after Rasool-Allah^-saww.’ You said: ‘Who are they?’ He^-asws said: ‘I^-asws and eleven from my^-asws descendants, Imams^-asws, Muhaddisun.’

فَقُلْتَ لَا أَرَاهَا كَانَتْ إِلَّا مَعَ رَسُولِ اللَّهِ فَتَبَدَّى لَكَ الْمَلَكُ الَّذِي يُحَدِّثُهُ فَقَالَ كَذَبْتَ يَا عَبْدَ اللَّهِ رَأَتْ عَيْنَايَ الَّذِي حَدَّثَكَ بِهِ عَلِيٌّ وَ لَمْ تَرَهُ عَيْنَاهُ وَ لَكِنْ وَعَى قَلْبُهُ وَ وَقَرَ فِي سَمْعِهِ ثُمَّ صَفَقَكَ بِجَنَاحَيْهِ فَعَمِيتَ

‘You said, ‘I have not seen it as such except with Rasool-Allah^-saww.’ The Angel who used to narrate to him^-saww, appeared to you, and he (angel) said: ‘You lie, O Ibn Abbas! I (angel) saw with my eyes that which Ali^-asws narrated to you with,’ and his (Ibn Abbas’s eyes) did not see him, but his heart felt it, and it occurred in his hearing. Then he (angel) flapped you with his wing, so you were blinded.’

قَالَ فَقَالَ ابْنُ عَبَّاسٍ مَا اخْتَلَفْنَا فِي شَيْ‏ءٍ فَحُكْمُهُ إِلَى اللَّهِ فَقُلْتُ لَهُ فَهَلْ حَكَمَ اللَّهُ فِي حُكْمٍ مِنْ حُكْمِهِ بِأَمْرَيْنِ قَالَ لَا فَقُلْتُ هَاهُنَا هَلَكْتَ وَ أَهْلَكْتَ‏

He^-asws said: ‘Ibn Abbas said, ‘We are differing with regards to something, so its Judgment is to Allah^-azwj.’ I^-asws said to him: ‘So would Allah^-azwj Judge regarding a Judgment from His^-azwj Judgments with two Commands?’ He said, ‘No.’ I^-asws said: ‘Over here you perish and cause others to perish.’’^[27]

عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَيْنَا أَبِي جَالِسٌ وَ عِنْدَهُ نَفَرٌ إِذَا اسْتَضْحَكَ حَتَّى اغْرَوْرَقَتْ عَيْنَاهُ دُمُوعاً ثُمَّ قَالَ هَلْ تَدْرُونَ مَا أَضْحَكَنِي قَالَ فَقَالُوا لَا قَالَ زَعَمَ ابْنُ عَبَّاسٍ أَنَّهُ مِنَ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا

(It has been narrated) from Abu Abdullah^-asws having said: ‘While my^-asws father^-asws was seated, and in his^-asws presence were a number (of people), when (suddenly) he^-asws laughed until his^-asws eyes filled up with tears. Then he^-asws said: ‘Do you know what made me^-asws laugh?’ So they said, ‘No.’ He^-asws said: ‘Ibn Abbas is alleging that he is from [41:30] (As for) those who say: Our Lord is Allah, then are steadfast.

فَقُلْتُ لَهُ هَلْ رَأَيْتَ الْمَلَائِكَةَ يَا ابْنَ عَبَّاسٍ تُخْبِرُكَ بِوَلَايَتِهَا لَكَ فِي الدُّنْيَا وَ الْآخِرَةِ مَعَ الْأَمْنِ مِنَ الْخَوْفِ وَ الْحُزْنِ قَالَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ وَ قَدْ دَخَلَ فِي هَذَا جَمِيعُ الْأُمَّةِ فَاسْتَضْحَكْتُ ثُمَّ قُلْتُ صَدَقْتَ يَا ابْنَ عَبَّاسٍ أَنْشُدُكَ اللَّهَ هَلْ فِي حُكْمِ اللَّهِ جَلَّ ذِكْرُهُ اخْتِلَافٌ قَالَ فَقَالَ لَا

‘So I^-asws said to him: ‘Have you (ever) seen the Angels, O Ibn Abbas, informing you of their Wilayah for you in the world and the Hereafter, along with the security from the fear and the grief?’ So he said, ‘Allah^-azwj Blessed and High is Saying [49:10] But rather, the Believers are brothers, and the entirety of the community is included in this.’ So I smiled, then I said, ‘You speak the truth, O Ibn Abbas! I^-asws hereby adjure you to Allah^-azwj, is there any differing in the Judgments of Allah^-azwj, Majestic is His^-azwj Mention?’ So he said, ‘No.’

فَقُلْتُ مَا تَرَى فِي رَجُلٍ ضَرَبَ رَجُلًا أَصَابِعَهُ بِالسَّيْفِ حَتَّى سَقَطَتْ ثُمَّ ذَهَبَ وَ أَتَى رَجُلٌ آخَرُ فَأَطَارَ كَفَّهُ فَأُتِيَ بِهِ إِلَيْكَ وَ أَنْتَ قَاضٍ كَيْفَ أَنْتَ صَانِعٌ قَالَ أَقُولُ لِهَذَا الْقَاطِعِ أَعْطِهِ دِيَةَ كَفِّهِ وَ أَقُولُ لِهَذَا الْمَقْطُوعِ صَالِحْهُ عَلَى مَا شِئْتَ وَ ابْعَثْ بِهِ إِلَى ذَوِي عَدْلٍ

‘So I^-asws said: ‘What is your view regarding a man who strikes a man’s fingers with the sword until they drop off, then he goes and another man comes over, so he cuts off his palm, so he comes with it to you, and you are a judge, how would you deal with it?’ He said, ‘I would say to this cutter to give him the wergild of his palm, and I would be saying to this cut one to reconcile with him upon whatever he so desires to, and send him to a just one (for arbitration).’

قُلْتُ جَاءَ الِاخْتِلَافُ فِي حُكْمِ اللَّهِ عَزَّ ذِكْرُهُ وَ نَقَضْتَ الْقَوْلَ الْأَوَّلَ أَبَى اللَّهُ عَزَّ ذِكْرُهُ أَنْ يُحْدِثَ فِي خَلْقِهِ شَيْئاً مِنَ الْحُدُودِ وَ لَيْسَ تَفْسِيرُهُ فِي الْأَرْضِ اقْطَعْ قَاطِعَ الْكَفِّ أَصْلًا ثُمَّ أَعْطِهِ دِيَةَ الْأَصَابِعِ هَكَذَا حُكْمُ اللَّهِ لَيْلَةً يَنْزِلُ فِيهَا أَمْرُهُ إِنْ جَحَدْتَهَا بَعْدَ مَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَأَدْخَلَكَ اللَّهُ النَّارَ كَمَا أَعْمَى بَصَرَكَ يَوْمَ جَحَدْتَهَا عَلَى ابْنِ أَبِي طَالِبٍ

‘I^-asws said, ‘(Then) there would have come a differing in the Judgments of Allah^-azwj, Mighty is His^-azwj Mentioned, and you have broken the first words (of yours). Allah^-azwj, Mighty is His^-azwj Mention, Refuses that something should occur among His^-azwj creatures, from the Legal Penalties and there isn’t its interpretation in the earth. Cut the palm of the cutter from its roots, then give him the wergild of the fingers. This is how Allah^-azwj Judged, the night in which His^-azwj Command descended. If you were to reject it after what you heard from Rasool-Allah^-saww, so Allah^-azwj would Enter you into the Fires just as He^-azwj Blinded your vision on the day you denied upon Ali^-asws Bin Abu Talib^-asws.’

قَالَ فَلِذَلِكَ عَمِيَ بَصَرِي قَالَ وَ مَا عِلْمُكَ بِذَلِكَ فَوَ اللَّهِ إِنْ عَمِيَ بَصَرِي إِلَّا مِنْ صَفْقَةِ جَنَاحِ الْمَلَكِ قَالَ فَاسْتَضْحَكْتُ ثُمَّ تَرَكْتُهُ يَوْمَهُ ذَلِكَ لِسَخَافَةِ عَقْلِهِ

‘He said, ‘So it was due to that my vision was blinded? And what made you^-asws know that, for by Allah^-azwj, my vision was not blinded except from a flap of a wing of an Angel.’ So I^-asws smiled, then left him on that day of his due to the absurdity of his intellect.

ثُمَّ لَقِيتُهُ فَقُلْتُ يَا ابْنَ عَبَّاسٍ مَا تَكَلَّمْتَ بِصِدْقٍ مِثْلِ أَمْسِ قَالَ لَكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) إِنَّ لَيْلَةَ الْقَدْرِ فِي كُلِّ سَنَةٍ وَ إِنَّهُ يَنْزِلُ فِي تِلْكَ اللَّيْلَةِ أَمْرُ السَّنَةِ وَ إِنَّ لِذَلِكَ الْأَمْرِ وُلَاةً بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقُلْتَ مَنْ هُمْ فَقَالَ أَنَا وَ أَحَدَ عَشَرَ مِنْ صُلْبِي أَئِمَّةٌ مُحَدَّثُونَ

‘Then I^-asws met him, so I^-asws said: ‘O Ibn Abbas! You did not speak with truthfulness like what you did yesterday. Ali^-asws Bin Abu Talib^-asws said to you: ‘The Night of Pre-determination (Laylat Al-Qadr) is in every year, and it descends during that night with the Commands of the year, and for that Command are Master (Wali Al-Amr) after Rasool-Allah^-saww.’ So you said: ‘Who are they?’ So he^-asws said: ‘I^-asws and eleven from my^-asws descendants, Imams^-asws, Muhaddisun.’

فَقُلْتَ لَا أَرَاهَا كَانَتْ إِلَّا مَعَ رَسُولِ اللَّهِ فَتَبَدَّى لَكَ الْمَلَكُ الَّذِي يُحَدِّثُهُ فَقَالَ كَذَبْتَ يَا عَبْدَ اللَّهِ رَأَتْ عَيْنَايَ الَّذِي حَدَّثَكَ بِهِ عَلِيٌّ وَ لَمْ تَرَهُ عَيْنَاهُ وَ لَكِنْ وَعَى قَلْبُهُ وَ وُقِرَ فِي سَمْعِهِ ثُمَّ صَفَقَكَ بِجَنَاحِهِ فَعَمِيتَ

‘So you said, ‘I have not seen it as such except with Rasool-Allah^-saww.’ So the Angel who used to narrate to him^-asws, appeared to you, and he said: ‘You lie, O Ibn Abbas! I saw with my eyes that which Ali^-asws narrated to you with’, and his (Ibn Abbas’s eyes did not see him, but his heart felt it, and it occurred in his hearing. Then he flapped you with his wing, so you were blinded.’

قَالَ فَقَالَ ابْنُ عَبَّاسٍ مَا اخْتَلَفْنَا فِي شَيْ‏ءٍ فَحُكْمُهُ إِلَى اللَّهِ فَقُلْتُ لَهُ فَهَلْ حَكَمَ اللَّهُ فِي حُكْمٍ مِنْ حُكْمِهِ بِأَمْرَيْنِ قَالَ لَا فَقُلْتُ هَاهُنَا هَلَكْتَ وَ أَهْلَكْتَ

‘So Ibn Abbas said, ‘We are differing with regards to something, so its Judgment is to Allah^‑azwj.’ So I^-asws said to him: ‘So would Allah^-azwj Judge regarding a Judgment from His^-azwj Judgments with two Commands?’ He said, ‘No.’ So I^-asws said: ‘Over here you perish and cause others to perish.’^[28]

وَ قَدْ رُوِيَ أَنَّهُ قَالَ: لَمَّا وَلَّى عَلِيٌّ ع بَنِي الْعَبَّاسِ عَلَى الْحِجَازِ وَ الْيَمَنِ وَ الْعِرَاقِ فَلِمَا ذَا قَتَلْنَا الشَّيْخَ بِالْأَمْسِ وَ إِنَّ عَلِيّاً ع لَمَّا بَلَغَتْهُ هَذِهِ الْكَلِمَةُ أَحْضَرَهُ وَ لَاطَفَهُ وَ اعْتَذَرَ إِلَيْهِ وَ قَالَ لَهُ فَهَلْ وَلَّيْتُ حَسَناً أَوْ حُسَيْناً أَوْ أَحَداً مِنْ وُلْدِ جَعْفَرٍ أَخِي أَوْ عَقِيلًا أَوْ أَحَداً مِنْ وُلْدِهِ

And it has been reported,

(Al-Ashtar) said, when Imam Ali^-asws made the sons of Al-Abbas to be governors upon Al-Hijaz and Al-Yemen and Al-Iraq, ‘So, why did we fight the sheykh (Usman) yesterday?’ And Imam Ali^-asws, when these words reached him^-asws presented him and was kind to him and excused to him, and said to him: ‘Have I^-asws made a governor of Hassan^-asws, or Husayn^-asws, or anyone from the sons of Ja’far^-as my^-asws brother^-as, or Aqeel, or anyone from his sons?

وَ إِنَّمَا وَلَّيْتُ وُلْدَ عَمِّيَ الْعَبَّاسِ لِأَنِّي سَمِعْتُ الْعَبَّاسَ يَطْلُبُ مِنْ رَسُولِ اللَّهِ ص الْإِمَارَةَ مِرَاراً فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا عَمِّ إِنَّ الْإِمَارَةَ إِنْ طَلَبْتَهَا وُكِّلْتَ إِلَيْهَا وَ إِنْ طَلَبَتْكَ أُعِنْتَ عَلَيْهَا

‘And rather, I^-asws have made the sons of my^-asws uncle Al-Abbas to be governors because I^-asws had heard Al-Abbas seeking the governance from Rasool-Allah^-saww repeatedly. So, Rasool-Allah^-saww said to him: ‘O uncle! The governance, if you were to seek it, you will be allocated to it, and if it seeks you, you will be fatigued upon it.’

وَ رَأَيْتُ بَنِيهِ فِي أَيَّامِ عُمَرَ وَ عُثْمَانَ‏ يَجِدُونَ فِي أَنْفُسِهِمْ إِنْ وُلِّيَ غَيْرُهُمْ مِنْ أَبْنَاءِ الطُّلَقَاءِ وَ لَمْ يُوَلَّ أَحَدٌ مِنْهُمْ فَأَحْبَبْتُ أَنْ أَصِلَ رَحِمَهُمْ وَ أُزِيلَ مَا كَانَ فِي أَنْفُسِهِمْ وَ بَعْدُ فَإِنْ عَلِمْتَ أَحَداً هُوَ خَيْرٌ مِنْهُمْ فَأْتِنِي بِهِ فَخَرَجَ الْأَشْتَرُ وَ قَدْ زَالَ مَا فِي نَفْسِهِ

‘And I^-asws saw his sons during the days of Umar and Usman feeling within themselves that others from the sons of the freed ones (of Makkah) are being made governors and not one of them is made a governor, so I^-asws loved to connect their relationship and remove what was in their selves. And afterwards if you come to know of anyone who is better than them, then come to me^-asws with him.’ So, Al-Ashtar went out and that which was in his self, was removed.

وَ قَدْ رَوَى الْمُحَدِّثُونَ حَدِيثاً يَدُلُّ عَلَى فَضِيلَةٍ عَظِيمَةٍ لِلْأَشْتَرِ وَ هِيَ شَهَادَةٌ قَاطِعَةٌ مِنَ النَّبِيِّ ص بِأَنَّهُ مُؤْتَمَنٌ‏

And it has been reported by the narrators of Ahadeeth, pointing upon the great merit of Al-Ashtar, and it is the conclusive testimony from the Prophet^-saww that he is trustworthy.’’^[29]

Appendix II: Examples of ‘Marfu’ Ahadith (unbroken chain leading to Rasool Allah^-saww)

الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ اللَّيْثِ بْنِ مُحَمَّدٍ الْعَنْبَرِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ الصَّمَدِ بْنِ مُزَاحِمٍ عَنْ خَالِهِ أَبِي الصَّلْتِ الْهَرَوِيِّ قَالَ: كُنْتُ مَعَ الرِّضَا ع لَمَّا دَخَلَ نَيْسَابُورَ وَ هُوَ رَاكِبٌ بَغْلَةً شَهْبَاءَ وَ قَدْ خَرَجَ عُلَمَاءُ نَيْسَابُورَ فِي اسْتِقْبَالِهِ فَلَمَّا صَارَ إِلَى الْمُرَبَّعَةِ تَعَلَّقُوا بِلِجَامِ بَغْلَتِهِ وَ قَالُوا يَا ابْنَ رَسُولِ اللَّهِ حَدِّثْنَا بِحَقِّ آبَائِكَ الطَّاهِرِينَ حَدِيثاً عَنْ آبَائِكَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Al Lays Bin Muhammad Al Anbary, from Ahmad Bin Abdul Samad Bin Muzahim, from his maternal uncle Abu Al Salt Al Harwy who said,

(The Imam^-asws) entered Neshapour, and he^-asws was riding a grey mule, and the scholars of Neshapour had come out in receiving him^-asws. When he^-asws came to the crossroad, they hung on with the rein of his^-asws mule and said, ‘O son^-asws of Rasool-Allah^-saww! Narrate to us, by the right of your^-asws forefathers^-asws, the pure, a Hadeeth from your^-asws forefathers^-asws, may the Salawaat of Allah^-azwj be upon them^-asws all.’

فَأَخْرَجَ رَأْسَهُ مِنَ الْهَوْدَجِ وَ عَلَيْهِ مِطْرَفُ خَزٍّ فَقَالَ حَدَّثَنِي أَبِي مُوسَى بْنُ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ سَيِّدِ شَبَابِ‏ أَهْلِ الْجَنَّةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَنْ رَسُولِ اللَّهِ ص

He^-asws brought out his^-asws head from the carriage, and upon him^-asws was a woollen cloak. He^-asws said: ‘It is narrated to me^-asws by my^-asws father Musa^-asws Bin Ja’far^-asws, from his^-asws father Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^-asws, from his^-asws father Ali^-asws Bin Al-Husayn^-asws from his^-asws father^-asws Al-Husayn^-asws chief of the youths of the people of Paradise, from Amir Al-Momineen^-asws, from Rsool-Allah^-saww having said:

قَالَ أَخْبَرَنِي جَبْرَئِيلُ الرُّوحُ الْأَمِينُ عَنِ اللَّهِ تَقَدَّسَتْ أَسْمَاؤُهُ وَ جَلَّ وَجْهُهُ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا وَحْدِي عِبَادِي فَاعْبُدُونِي وَ لْيَعْلَمْ مَنْ لَقِيَنِي مِنْكُمْ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصاً بِهَا أَنَّهُ قَدْ دَخَلَ حِصْنِي وَ مَنْ دَخَلَ حِصْنِي أَمِنَ مِنْ عَذَابِي

‘‘The trustworthy Spirit Jibraeel^-as informed me^-saww from Allah^-azwj, Holy are His^-azwj Names, and Majestic is His^-azwj Face: “Me^-azwj, I^-azwj am Allah^-azwj. There is no god except I^-azwj Alone. My^-azwj servants! Worship Me^-azwj, and let him know, the one from you who meets Me^-azwj with the testimony that there is no god except Allah^-azwj, being sincere with it, he would have entered into My^-azwj Fortress. He would be safe from My^-azwj Punishment!”’’

قَالُوا يَا ابْنَ رَسُولِ اللَّهِ وَ مَا إِخْلَاصُ الشَّهَادَةِ لِلَّهِ قَالَ ع طَاعَةُ اللَّهِ وَ طَاعَةُ رَسُولِ اللَّهِ وَ وَلَايَةُ أَهْلِ بَيْتِهِ ع

They said, ‘O son^-asws of Rasool-Allah^-saww! And what is the sincere testimony?’ He^-asws said: ‘Obedience to Allah^-azwj and obedience to Rasool-Allah^-saww, and Wilayah of People^-asws of his^-saww Household.’[30]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي خَالِدٍ الْكُوفِيِّ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْعِبَادَةُ سَبْعُونَ جُزْءاً أَفْضَلُهَا طَلَبُ الْحَلَالِ

A number of our people have narrated from Sahl ibn Ziyad from Ibn Mahbub from abu Khalid al-Kufiy in a marfu’ manner from Abu Ja ‘far who has said the following:

Abu Jafar^-asws (in an unbroken chain going to Rasool Allah^-saww) has said that the Messenger of Allah^-saww has said: ‘Worship has seventy parts. The most significant one is to work in order to make lawful living.’[31]

ابن قولويه، عن ابن عيسى، عن هارون بن مسلم، عن ابن أسباط، عن ابن عميرة، عن عمرو بن شمر، عن جابر قال: قلت لأبي جعفر عليه السلام: إذا حدثتني بحديث فأسنده لي، فقال: حدثني أبي، عن جده، عن رسول الله صلى الله عليه واله، عن جبرئيل عليه السلام، عن الله عز وجل. وكل ما احدثك بهذا الإسناد،

Ibn Qawlawiya, from Ibn Isa, from Haroun Bin Muslim, from Ibn Asbaat, from Ibn Umeyra, from Amro Bin Shimr, from Jabir who said,

‘I said to Abu Ja’far^-asws, ‘Whenever you^-asws narrate a Hadeeth to me, then attribute its source for me.’ So he^-asws said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws grandfather^-asws, from Rasool-Allah^-saww, from Jibraeel^-as, from Allah^-azwj Mighty and Majestic. And all what I^-asws narrate to you is by this source.’

وقال: يا جابر لحديث واحد تأخذه عن صادق خير لك من الدنيا وما فيها

‘And he^-asws said: ‘O Jabir! One Hadeeth you take from a truthful one is better for you than the world and whatever is in it.’’[32]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَيُّهَا النَّاسُ إِنَّمَا هُوَ اللَّهُ وَ الشَّيْطَانُ وَ الْحَقُّ وَ الْبَاطِلُ وَ الْهُدَى وَ الضَّلَالَةُ وَ الرُّشْدُ وَ الْغَيُّ وَ الْعَاجِلَةُ وَ الْآجِلَةُ وَ الْعَاقِبَةُ وَ الْحَسَنَاتُ وَ السَّيِّئَاتُ فَمَا كَانَ مِنْ حَسَنَاتٍ فَلِلَّهِ وَ مَا كَانَ مِنْ سَيِّئَاتٍ فَلِلشَّيْطَانِ لَعَنَهُ اللَّهُ

A number of our people have narrated from Ahmad Ibn Abu Abd Allah from his father in a Marfu manner has narrated the following from Abu Jafar^-asws:

The Rasool Allah^-saww has said, ‘O people! there is always (the group of people who have to choose between) Allah^-azwj or the Satan^-la, Truth and falsehood, guidance and straying, wisdom and error, present and future, the consequences, the good deeds and evil deeds. Good deeds are for Allah^-azwj and evil deeds are for Satan^-la, may Allah^-azwj condemn him^-la.’[33]

عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ وَ غَيْرِهِ رَفَعُوهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَلْعُونٌ مَنْ تَرَأَّسَ مَلْعُونٌ مَنْ هَمَّ بِهَا مَلْعُونٌ مَنْ حَدَّثَ بِهَا نَفْسَهُ

It is narrated from him (narrator of the Hadith above) from Muhammad ibn Isma’il ibn Bazi’ and others in a marfu’ manner who said:

‘Abu Abd Allah^-asws has said: ‘Condemned is one who seeks leadership, condemned is one who intends to become a leader and condemned is one who speaks to himself of leadership.’’[34]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص لَا تُؤْوُوا مِنْدِيلَ الْغَمَرِ فِي الْبَيْتِ فَإِنَّهُ مَرْبِضٌ لِلشَّيَاطِينِ

A number of our people have narrated from Ahmad ibn Abu Abd Allah from a number of our people have narrated from Ali ibn Asbat from Yaqub ibn Salim in a marfu manner (unbroken chain going to Rasool Allah^-saww) has said:

‘Amir-ul-Momineen^-asws has said that the Rasool Allah^-saww has said, ‘Do not leave food-stained towel at home without its being washed; it becomes plaything for Satan.’’[35]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادِ بْنِ عُثْمَانَ وَ غَيْرِهِ قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَدِيثِي حَدِيثُ أَبِي وَ حَدِيثُ أَبِي حَدِيثُ جَدِّي وَ حَدِيثُ جَدِّي حَدِيثُ الْحُسَيْنِ وَ حَدِيثُ الْحُسَيْنِ حَدِيثُ الْحَسَنِ وَ حَدِيثُ الْحَسَنِ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ حَدِيثُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ حَدِيثُ رَسُولِ اللَّهِ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Hisham Bin Salim and Hammad Bin Usman and someone else who said,

‘We heard Abu Abdullah^-asws saying: ‘My^-asws Hadeeth is a Hadeeth of my^-asws father^-asws, and a Hadeeth of my^-asws father^-asws is a Hadeeth of my^-asws grandfather^-asws, and a Hadeeth of my^‑asws grandfather^-asws is a Hadeeth of Al-Husayn^-asws, and a Hadeeth of Al-Husayn^-asws is a Hadeeth of Al-Hassan^-asws, and a Hadeeth of Al-Hassan^-asws is a Hadeeth of Amir Al-Momineen^-asws, and a Hadeeth of Amir Al-Momineen^-asws is a Hadeeth of Rasool-Allah^-saww, and a Hadeeth of Rasool-Allah^-saww are the Words of Allah^-azwj Mighty and Majestic.’’[36]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ الْمَدَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَلْبُ يَتَّكِلُ عَلَى الْكِتَابَةِ

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad, from Abu Ayoub Al Madany, from Ibn Abu Umeyr, from Husayn Al Ahmasy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The heart relies upon the written (words).’[37]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اكْتُبُوا فَإِنَّكُمْ لَا تَحْفَظُونَ حَتَّى تَكْتُبُوا

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘ You must write down (our Ahadith), for you would not be preserving (Ahadith) until you are writing it down.’’[38]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) احْتَفِظُوا بِكُتُبِكُمْ فَإِنَّكُمْ سَوْفَ تَحْتَاجُونَ إِلَيْهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

Abu Abdullah^-asws said: ‘Be preserving with your books, for very soon you would need those.’[39]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي سَعِيدٍ الْخَيْبَرِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اكْتُبْ وَ بُثَّ عِلْمَكَ فِي إِخْوَانِكَ فَإِنْ مِتَّ فَأَوْرِثْ كُتُبَكَ بَنِيكَ فَإِنَّهُ يَأْتِي عَلَى النَّاسِ زَمَانُ هَرْجٍ لَا يَأْنَسُونَ فِيهِ إِلَّا بِكُتُبِهِمْ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid Al Barqy, from one of his companions, from Abu Saeed Al Khaybari, from Al Mufazzal Bin Umar who said,

‘Abu Abdullah^-asws said to me: ‘Write and transmit your knowledge among your brethren. So if you were to die, so leave your books as an inheritance, for there would be coming a time of commotion upon the people, they would not be finding comfort (during) in it but except with your books.’[40]

 

[1] Muqadimah Ibn al-Salah, by Ibn al-Salah, published with Muhasin al-Istilah by al-Bulqini, edited by ‘Aishah bint ‘Abd al-Rahman, p. 654, Dar al-Ma’arif, Cairo.

[2] Muqadimah Ibn al-Salah, by Ibn al-Salah, edited by ‘Aishah bint ‘Abd al-Rahman, p. 492, Dar al-Ma’arif, Cairo.

[3] Muqadimah Ibn al-Salah, by Ibn al-Salah, edited by ‘Aishah bint ‘Abd al-Rahman, p. 492, Dar al-Ma’arif, Cairo.

[4] Bihar Al Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 17 H 499

[5] Bihar Al-Anwaar – V 22, The book of our Prophet-^saww, P 3 Ch 37 H 60

[6] Bihar Al-Anwaar – V 42, The book of History – Amir Al-Momineen^-asws, Ch 124 H 21

[7] Bihar Al Awaar – V 40, The book of History – Amir Al Momineen^asws, Ch 124 H 40 b

[8] Shaykh Tusi (995–1067 CE) from the Rijāl al-Kashshī (“al-Kashshī’s Men”) by Muhammad ibn Umar al-Kashshi (c. 854–941/951)

Rijāl al-Najāshī (“al-Najāshī’s Men”), by Aḥmad ibn ʿAlī al-Najāshī (c. 982–1058)

[9] See for example: https://www.al-islam.org/jurisprudence-and-its-principles-murtadha-mutahhari/principles-jurisprudence-usul-al-fiqh#:~:text=The%20Principles%20of%20Jurisprudence,%20bearing%20in%20mind%20that%20its%20concern

[10] AL MUSTADRAK AL WASAAIL – H 21397

[11] وسائل الشيعة، ج‏27، ص: 101

[12] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 2

[13] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 4

[14] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 3

[15] Al Kafi V 1 – The Book of Intellect and Ignorance CH 17 H 7

[16] Al Kafi V 1 – The Book of Intellect and Ignorance CH 17 H 12

[17] ( 1)- ج 1،« باب علل اختلاف الاخبار و كيفية الجمع بينها»( ص 137، س 6).

[18] Al Mahaasin – V 1 Bk 5 H 145

[19] Bihar Al Anwaar – V 50, The book of History – Muhammad Bin Ali^asws, Ch 4 H 6

[20] Bihar Al-Anwaar V 81 – The Book Salat  – Ch 46 H 29

[21] The Book of Sulaym Bin Qays Al-Hilali, H. 14, see for example: https://hubeali.com/kitab-e-sulaym/

[22] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 12

[23] Bihar Al Awaar – V 40, The book of History – Amir Al Momineen^asws, Ch 124 H 21 a

[24] Bihar Al Awaar – V 40, The book of History – Amir Al Momineen^asws, Ch 124 H 21 b

[25] Bihar Al Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 29 H 705 a

[26] Bihar Al Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 29 H 705 b

[27] Bihar Al Awaar – V 40, The book of History – Amir Al Momineen^asws, Ch 124 H 27

[28] Al Kafi V 1 – The Book of Divine Authority CH 41 H 2

[29] Bihar Al Awaar – V 40, The book of History – Amir Al Momineen^asws, Ch 124 H 35 b

[30] Bihar Al-Anwaar – V 49, The book of History – Ali Al-Reza^-asws, Ch 11 H 1

[31] Al-Kafi, vol. 5, H. 8348, Ch. 5, h, 6

[32] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 21

[33] Al-Kafi, vol. 2, H 1471.   الكافي ج : 2 ص : 16

[34] Al-Kafi, Vol. 2, H. 2496   الكافي ج : 2 ص : 298

[35] Ibid, H.18.

[36] Al Kafi V 1 – The Book of Intellect and Ignorance CH 17 H 14

[37] Al Kafi V 1 – The Book of Intellect and Ignorance CH 17 H 8

[38] Al Kafi V 1 – The Book of Intellect and Ignorance CH 17 H 9

[39] Al Kafi V 1 – The Book of Intellect and Ignorance CH 17 H 10

[40] Al Kafi V 1 – The Book of Intellect and Ignorance CH 17 H 11