BIHAR AL-ANWAAR
Volume 10
Part 3 out 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
CHAPTER 17 – WHAT ARRIVED TO US FROM THE AHADEETH OF ALI SON OF JA’FAR-asws, FROM HIS BROTHER-asws MUSA-asws, WITH OTHER THAN THE REPORT OF AL-HIMEYRI. WE ARE TRANSMITTING IT TOGETHER DUE TO WHAT IS BETWEEN IT AND THE AHADEETH OF AL-HIMEYRI FROM THE SMALL DIFFERENCES, AND WE SEPARATE WHAT IS REFERRED BY THE REPORT OF AL-HIMEYRI UPON THE CHAPTERS
1- أَخْبَرَنَا أَحْمَدُ بْنُ مُوسَى بْنِ جَعْفَرِ بْنِ أَبِي الْعَبَّاسِ قَالَ حَدَّثَنَا أَبُو جَعْفَرِ بْنُ يَزِيدَ بْنِ النَّضْرِ الْخُرَاسَانِيُّ مِنْ كِتَابِهِ فِي جُمَادَى الْآخِرَةِ سَنَةَ إِحْدَى وَ ثَمَانِينَ وَ مِائَتَيْنِ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: سَأَلْتُ أَبِي جَعْفَرَ بْنَ مُحَمَّدٍ عَنْ رَجُلٍ وَاقَعَ امْرَأَتَهُ قَبْلَ طَوَافِ النِّسَاءِ مُتَعَمِّداً مَا عَلَيْهِ قَالَ يَطُوفُ وَ عَلَيْهِ بَدَنَةٌ
It was informed to us by Ahmad Bin Musa Bin Ja’far Bin Abu Al Abbas, from Abu Ja’far Ibn Yazeed Bin Al Nazar Al Khurasany from his book, in Jamadi Al Akhira of the year two hundred and eighty one, from Ali Bin Al Hassan Bin Ali Bin Umar,
‘Son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws son of Ja’far-asws Bin Muhammad-asws, from his brother-asws Musa-asws Bin Ja’far-asws, said, ‘I asked my father-asws Ja’far-asws Bin Muhammad-asws about a man who deliberately slept with his wife before Tawaaf Al-Nisa, what is upon him?’ He-asws said; ‘He would perform Tawaaf and upon him is a camel (to sacrifice as a penalty)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أُخِذَ وَ عَلَيْهِ ثَلَاثَةُ حُدُودٍ الْخَمْرُ وَ السَّرِقَةُ وَ الزِّنَا فَمَا فِيهَا مِنَ الْحُدُودِ قَالَ يُبْدَأُ بِحَدِّ الْخَمْرِ ثُمَّ السَّرِقَةِ ثُمَّ الزِّنَا
And I asked him-asws about a man who is seized and there are three legal penalties upon him – the wine, and the theft, and the adultery. So, what is in it from the legal penalties?’ He-asws said: ‘They would begin with him with the legal penalty of the wine, then the theft, then the adultery’.
وَ سَأَلْتُهُ عَنْ خُنْثَى دَلَّسَ نَفْسَهُ لِامْرَأَتِهِ مَا عَلَيْهِ قَالَ يُوجَعُ ظَهْرُهُ وَ أُذِيقَ تَمْهِيناً وَ عَلَيْهِ الْمَهْرُ كَامِلًا إِنْ كَانَ دَخَلَ بِهَا وَ إِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَعَلَيْهِ نِصْفُ الْمَهْرِ
And I asked him-asws about the hermaphrodite who concealed his defect from his wife, what is upon him?’ He-asws said: ‘His back would be pained, and he would taste the disgrace, and upon him would be the complete dower if he had entered her, and if he did not enter her, then upon him would be half the dower’.
وَ سَأَلْتُهُ عَنْ ذَبِيحَةِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ هَلْ تَحِلُّ قَالَ كُلْ مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ
And I asked him-asws about a slaughter of the Jews and the Christians, it is Permissible?’ He-asws said: ‘Eat from whatever a Name of Allah-azwj has been Mentioned upon it’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ شَاةً فِي الصَّحْرَاءِ هَلْ تَحِلُّ لَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص هِيَ لَكَ أَوْ لِأَخِيكَ أَوْ لِذِئْبٍ خُذْهَا فَعَرِّفْهَا حَيْثُ أَصَبْتَهَا فَإِنْ عَرَفْتَ فَرُدَّهَا عَلَى صَاحِبِهَا وَ إِنْ لَمْ تَعْرِفْهَا فَكُلْهَا وَ أَنْتَ ضَامِنٌ لَهَا إِنْ جَاءَ صَاحِبُهَا وَ يَطْلُبُهَا أَنْ تَرُدَّ عَلَيْهِ ثَمَنَهَا
And I asked him-asws about a man who finds a (stray) sheep in the desert, it is Permissible for him?’ He-asws said: ‘’Rasool-Allah-saww said: ‘It is for you, or for your brother, or for a wolf. Take it, and recognise where you found it. If you recognise it then return it to its owner, and if you do not recognise it, then eat it, and you will be responsible for it if its owner comes and seeks it, that you return its price to him’’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ صَامَ مِنْ ظِهَارٍ ثُمَّ أَيْسَرَ وَ قَدْ بَقِيَ عَلَيْهِ مِنْ صَوْمِهِ يَوْمَانِ أَوْ ثَلَاثَةٌ كَيْفَ يَصْنَعُ قَالَ إِنْ صَامَ شَهْراً وَ دَخَلَ فِي الثَّانِي أَجْزَأَهُ الصَّوْمُ وَ يُتِمُّ صَوْمَهُ وَ لَا عِتْقَ عَلَيْهِ
And I asked him-asws about a man who Fasts from (having done) ‘Zihar’, then becomes affluent, and there has remained upon him from his Fasts, two days or three, how should he deal with it?’ He-asws said: ‘If he had Fasted a month and entered into the second, the Fast should suffice him and he should complete his Fasting, and there would be no freeing (of a slave) upon him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ تَتَابَعَ عَلَيْهِ رَمَضَانَانِ لَمْ يَصِحَّ فِيهِمَا ثُمَّ صَحَّ بَعْدُ كَيْفَ يَصْنَعُ قَالَ يَقْضِي الْآخِرَ بِصَوْمٍ وَ يَقْضِي عَنِ الْأَوَّلِ بِصَدَقَةٍ كُلَّ يَوْمٍ مُدّاً مِنْ طَعَامٍ
And I asked him-asws about a man two (Months of) Ramazan have consecutively passed upon him not being healthy during these, then he becomes well afterwards, how should he deal with it?’ He-asws said: ‘He should pay back with Fasting for the last one, and he should pay back from the first one with charity, one Mudd of food every day’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ خَرَجَ بِطَيْرٍ مِنْ مَكَّةَ حَتَّى وَرَدَ بِهِ الْكُوفَةَ كَيْفَ يَصْنَعُ قَالَ يَرُدُّهُ إِلَى مَكَّةَ وَ إِنْ مَاتَ يَتَصَدَّقُ بِثَمَنِهِ
And I asked him-asws about a man who went out with a bird from Makkah until became with it to Al-Kufa, how should he deal with it?’ He-asws said: ‘He should return it to Makkah, and if he dies, he should give its price in charity’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ تَرَكَ طَوَافَهُ حَتَّى قَدِمَ بَلَدَهُ وَ وَاقَعَ النِّسَاءَ كَيْفَ يَصْنَعُ قَالَ يَبْعَثُ بِبَدَنَةٍ إِنْ كَانَ تَرَكَهُ فِي حَجٍّ بَعَثَ بِهَا فِي حَجٍّ وَ إِنْ كَانَ تَرَكَهُ فِي عُمْرَةٍ بَعَثَ فِي عُمْرَةٍ وَ وَكَّلَ مَنْ يَطُوفُ عَنْهُ عَمَّا كَانَ تَرَكَ مِنْ طَوَافِهِ
And I asked him-asws about a man who leaves his Tawaaf until he reaches his city, and he copulates with the women, how should he deal with it?’ He-asws said: ‘He should send a camel (for sacrifice). If he had left it during Hajj, he should send a sacrificial camel during Hajj, and if he had left it during Umrah, he should send it during Umrah, and allocate someone to perform Tawaaf on his behalf for what he had neglected from his own Tawaaf’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ أَرْبَعُ نِسْوَةٍ فَمَاتَتْ إِحْدَاهُنَّ هَلْ يَصْلُحُ لَهُ أَنْ يَتَزَوَّجَ مَكَانَهَا أُخْرَى قَبْلَ أَنْ تَنْقَضِيَ عِدَّةُ الْمُتَوَفَّى قَالَ إِذَا مَاتَ فَلْيَتَزَوَّجْ مَا أَحَبَّ
And I asked him-asws about a man who had four women for him, and one of them died, is it correct for him to marry another in her place before the waiting period of the widow?’ He-asws said: ‘When she dies, then let him marry whoever he likes to’.
وَ سَأَلْتُهُ عَنْ صَلَاةِ الْخَوْفِ كَيْفَ هِيَ قَالَ يَقُومُ الْإِمَامُ فَيُصَلِّي بِبَعْضِ أَصْحَابِهِ رَكْعَةً ثُمَّ يَقُومُ فِي الثَّانِيَةِ وَ يَقُومُ أَصْحَابُهُ فَيُصَلُّونَ الثَّانِيَةَ مَعَهُ ثُمَّ يُخَفِّفُونَ وَ يَنْصَرِفُونَ وَ يَأْتِي أَصْحَابُهُ الْبَاقُونَ فَيُصَلُّونَ مَعَهُ الثَّانِيَةَ فَإِذَا قَعَدَ فِي التَّشَهُّدِ قَامُوا فَصَلَّوُا الثَّانِيَةَ لِأَنْفُسِهِمْ ثُمَّ قَعَدُوا فَتَشَهَّدُوا مَعَهُ ثُمَّ سَلَّمَ وَ انْصَرَفَ وَ انْصَرَفُوا
And I asked him-asws about the Salat of fear, how is it?’ He-asws said: ‘The prayer leader would stand and pray one Cycle with some of his companions, then he would stand in the second and his companion would stand and they would pray the second with him, then they would lighten and disperse, and the rest of his companions would come, and they would pray the second with him. When he sits in the Tashahud, they would stand and pray the second (Cycle) by themselves, then they would sit, and (recite) Tashahud with him, then he would greet and leave, and they would also disperse’.
وَ سَأَلْتُهُ عَنْ صَلَاةِ الْمَغْرِبِ فِي الْخَوْفِ كَيْفَ هِيَ قَالَ يَقُومُ الْإِمَامُ فَيُصَلِّي بِبَعْضِ أَصْحَابِهِ رَكْعَةً ثُمَّ يَقُومُ فِي الثَّانِيَةِ وَ يَقُومُونَ فَيُصَلُّونَ رَكْعَتَيْنِ يُخَفِّفُونَ وَ يَنْصَرِفُونَ وَ يَأْتِي أَصْحَابُهُ الْبَاقُونَ فَيُصَلُّونَ مَعَهُ الثَّانِيَةَ ثُمَّ يَقُومُ بِهِمْ فِي الثَّانِيَةِ فَيُصَلِّي بِهِمْ فَتَكُونُ لِلْإِمَامِ الثَّالِثَةُ وَ لِلْقَوْمِ الثَّانِيَةُ ثُمَّ يَقْعُدُ وَ يَتَشَهَّدُ وَ يَتَشَهَّدُونَ مَعَهُ ثُمَّ يَقُومُ أَصْحَابُهُ وَ الْإِمَامُ قَاعِدٌ فَيُصَلُّونَ الثَّالِثَةَ وَ يَتَشَهَّدُونَ ثُمَّ يُسَلِّمُ وَ يُسَلِّمُونَ
And I asked him-asws about salat Al-Maghrib during the fear, how it is?’ He-asws said; ‘The prayer leader would stand with some of his companions for a Cycle, then he would stand in the second and they would be standing and praying two Units, lighting and dispersing, and the rest of his companions would come, and they would be praying with him the second, then he would stand with them in the third and pray with them. So, the third would be for the prayer leader and for the people, it would be the second. Then he would sit and recite Tashahud and they would recite Tashahud with him, then his companions would stand, and the Imam would remain seated, and they would pray the third and recite Tashahud, then he would greet and they would greet (Salam)’.
وَ سَأَلْتُهُ عَنِ الْمُتْعَةِ فِي الْحَجِّ مِنْ أَيْنَ إِحْرَامُهَا وَ إِحْرَامُ الْحَجِّ قَالَ قَدْ وَقَّتَ رَسُولُ اللَّهِ ص لِأَهْلِ الْعِرَاقِ مِنَ الْعَقِيقِ وَ لِأَهْلِ الْمَدِينَةِ وَ مَا يَلِيهَا مِنَ الشَّجَرَةِ وَ لِأَهْلِ شَامٍ وَ مَا يَلِيهَا مِنَ الْجُحْفَةِ وَ لِأَهْلِ الطَّائِفِ مِنْ قَرْنٍ وَ لِأَهْلِ الْيَمَنِ مِنْ يَلَمْلَمَ فَلَيْسَ يَنْبَغِي لِأَحَدٍ أَنْ يَعْدُوَ عَنْ هَذِهِ الْمَوَاقِيتِ إِلَى غَيْرِهَا
And I asked him-asws about the Mut’a (Tamatto) during the Hajj, from where is its Ihraam, and Ihraam of the Hajj?’ He-asws said: ‘Rasool-Allah-saww had juncture for the people of Al-Iraq from Al-Aqeeq, and for the people of Al-Medina and what follows it from Al-Shajrah, and for the people of Syria and what follows it from Al-Johfa, and for the people of Al-Taif from Qaran, and for the people of Al-Yemen from Yalamlam. Therefore, it is not befitting for anyone that he transgresses from these junctures to somewhere else’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَصِيدَ حَمَامَ الْحَرَمِ فِي الْحِلِّ فَيَذْبَحَهُ فَيُدْخِلَهُ فِي الْحَرَمِ فَيَأْكُلَهُ قَالَ لَا يَصْلُحُ أَكْلُ حَمَامِ الْحَرَمِ عَلَى حَالٍ
And I asked him-asws about the man, is it correct for him to hunt a dove of the Sanctuary (Haram) during the loosening (from Ihraam), so he slaughters it and takes it into the Sanctuary and eats it?’ He-asws said: ‘It is not correct to eat a dove of the Sanctuary upon any state’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَنْتِفَ إِبْطَهُ فِي رَمَضَانَ وَ هُوَ صَائِمٌ قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he plucks his armpit during the month of Ramazan while he is fasting?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ لَهُ أَنْ يَصُبَّ الْمَاءَ مِنْ فِيهِ فَيَغْسِلَ بِهِ الشَّيْءَ يَكُونُ فِي ثَوْبِهِ قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct for him if he pours the water from his mouth to wash something with it which happens to be in his clothes?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ امْرَأَةٍ تُوُفِّيَ عَنْهَا زَوْجُهَا وَ هِيَ حَامِلٌ فَوَضَعَتْ وَ تَزَوَّجَتْ قَبْلَ أَنْ يَنْقَضِيَ أَرْبَعَةُ أَشْهُرٍ وَ عَشْراً مَا حَالُهَا
And I asked him-asws about a woman whose husband died from her while she was pregnant, so she gave birth and remarried before the expiry of four months and ten (days), what is her state?’
قَالَ إِنْ كَانَ دَخَلَ بِهَا زَوْجُهَا فُرِّقَ بَيْنَهُمَا فَاعْتَدَّتْ مَا بَقِيَ عَلَيْهَا مِنْ زَوْجِهَا الْأَوَّلِ ثُمَّ اعْتَدَّتْ عِدَّةً أُخْرَى مِنَ الزَّوْجِ الْأَخِيرِ ثُمَّ لَا تَحِلُّ لَهُ أَبَداً وَ إِنْ تَزَوَّجَتْ غَيْرَهُ فَإِنْ لَمْ يَكُنْ دَخَلَ بِهَا فُرِّقَ بَيْنَهُمَا وَ اعْتَدَّتْ مَا بَقِيَ عَلَيْهَا مِنْ عِدَّتِهَا مِنَ الْمُتَوَفَّى عَنْهَا وَ هُوَ خَاطِبٌ مِنَ الْخُطَّابِ
He-asws said: ‘If her husband had entered her, there would be a separation between the two, and she would keep her waiting period what had remained from her former husband, then she would wait another waiting period from the second husband, then she would not be Permissible for him, ever; and if she marries someone else and if he has not entered her, there would be a separation between the two, and she would keep her waiting period what had remained upon her from her waiting period from the husband who had expired from her, and he (second) would be a proposer from the proposers’’.
وَ سَأَلْتُهُ عَنِ الدَّبَى مِنَ الْجَرَادِ هَلْ يَحِلُّ لَهُ أَكْلُهُ قَالَ لَا يَحِلُّ أَكْلُهُ حَتَّى يَطِيرَ
And I asked him-asws about Al-Daby (small one) from the grasshoppers, is it Permissible for him to eat it? He-asws said: ‘It is not Permissible to eat it until it flies’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَتَاهُ رَجُلَانِ يَخْطُبَانِ ابْنَتَهُ فَهَوِيَ الْجَدُّ أَنْ يُزَوِّجَ أَحَدَهُمَا وَ هَوِيَ أَبُوهَا الْآخَرَ أَيُّهُمَا أَحَقُّ أَنْ يُنْكِحَ قَالَ الَّذِي هَوِيَ الْجَدُّ أَحَقُّ بِالْجَارِيَةِ لِأَنَّهَا وَ أَبَاهَا لِجَدِّهَا
And I asked him-asws about a man, two men come to him proposing his daughter, but the grandfather inclined that he marry her to one of them, and her father inclines towards the other, which of the two is more rightful that he gets her married to?’ He-asws said; ‘The one towards whom the grandfather is inclined is more rightful with the girl because she and her father are for her grandfather’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ غَنَمٌ وَ كَانَ يَعْزِلُ مِنْ جُلُودِهَا الَّذِي مِنَ الْمَيِّتِ فَاخْتَلَطَتْ فَلَمْ يُعْرَفِ الذَّكِيُّ مِنَ الْمَيِّتِ هَلْ يَصْلُحُ لَهُ بَيْعُهُ قَالَ يَبِيعُهُ مِمَّنْ يَسْتَحِلُّ بَيْعَ الْمَيْتَةِ مِنْهُ وَ يَأْكُلُ ثَمَنَهُ وَ لَا بَأْسَ
And I asked him-asws about a man who had sheep for him, and he was isolating from their skin, which was from the death, but these got mixed up, and he could not recognise the clean from the death. Is it correct for him to sell it?’ He-asws said: ‘He can sell to the ones it is Permissible to sell the dead from it, and he can consume its price, and there is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ يَصْلُحُ لَهَا أَنْ تُعْنِقَ الرَّجُلَ فِي شَهْرِ رَمَضَانَ وَ هِيَ صَائِمَةٌ فَتُقَبِّلَ بَعْضَ جَسَدِهِ مِنْ غَيْرِ شَهْوَةٍ قَالَ لَا بَأْسَ
And I asked him-asws about the woman, is it correct for her that she hugs the man (husband) during a Month of Ramazan while she is Fasting, so he would kiss part of her body from without a lustful desire?’ He-asws said; ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يَصْلُحُ لَهَا أَنْ تَمْسَحَ عَلَى الْخِمَارِ قَالَ لَا يَصْلُحُ حَتَّى تَمْسَحَ عَلَى رَأْسِهَا
And I asked him-asws about the woman, is it correct for her that she wipes upon the scarf (for the Wudu)?’ He-asws said: ‘It is not correct until she wipes upon her head’.
وَ سَأَلْتُهُ عَنِ الصَّائِمِ هَلْ يَصْلُحُ لَهُ أَنْ يَصُبَّ فِي أُذُنِهِ الدُّهْنَ قَالَ إِذَا لَمْ يَدْخُلْ حَلْقَهُ فَلَا بَأْسَ
And I asked him-asws about the Fasting one, is it correct for him that he pours the oil in his ears?’ He-asws said: ‘When it does not enter his throat, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ وَطِئَ جَارِيَةً فَبَاعَهَا قَبْلَ أَنْ تَحِيضَ فَوَطِئَهَا الَّذِي اشْتَرَاهَا فِي ذَلِكَ الطُّهْرِ فَوَلَدَتْ لَهُ لِمَنِ الْوَلَدُ قَالَ الْوَلَدُ لِلَّذِي هِيَ عِنْدَهُ فَلْيَصِرْ لِقَوْلِ رَسُولِ اللَّهِ ص الْوَلَدُ لِلْفِرَاشِ
And I asked him-asws about a man who copulates with a slave girl, then sells her before she menstruates, and the one who buys her copulates with her during that clean period, and she gives birth, for whom would be the child?’ He-asws said: ‘The father is the one she is with, for it would come to the words of Rasool-Allah-saww: ‘The child is for the bed’’.
وَ سَأَلْتُهُ عَنِ امْرَأَةٍ أَرْضَعَتْ مَمْلُوكَهَا مَا حَالُهُ قَالَ إِذَا أَرْضَعَتْ عَتَقَ
And I asked him-asws about a woman who breast-feeds her slave, what is his state?’ He-asws said: ‘When she breast-feeds, he is free’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ يَصْلُحُ لَهَا أَنْ تَأْكُلَ مِنْ عَقِيقَةِ وَلَدِهَا قَالَ لَا يَصْلُحُ لَهَا الْأَكْلُ مِنْهُ فَلْيَتَصَدَّقْ بِهَا كُلِّهَا
And I asked him-asws about the woman, is it correct for her that she eats from an Aqeeqa of her own child?’ He-asws said: ‘It is not correct for her to eat from it. She should give it all in charity’.
وَ سَأَلْتُهُ عَنْ مَوْلُودٍ تَرَكَ أَهْلُهُ حَلْقَ رَأْسِهِ فِي الْيَوْمِ السَّابِعِ هَلْ عَلَيْهِ بَعْدَ ذَلِكَ حَلْقُهُ وَ الصَّدَقَةُ بِوَزْنِهِ قَالَ إِذَا مَضَى سَبْعَةُ أَيَّامٍ فَلَيْسَ عَلَيْهِمْ حَلْقُهُ إِنَّمَا الْحَلْقُ وَ الْعَقِيقَةُ وَ الِاسْمُ فِي الْيَوْمِ السَّابِعِ
And I asked him-asws about the newborn whose family neglects shaving his head during the seven days, it is upon him after that, to shave his own head and give in charity with its weight?’ He-asws said: ‘When seven days pass by, then it isn’t upon them to shave him. But rather, the shaving (of the head), the Aqeeqa, and the naming are during the seven days’.
وَ سَأَلْتُهُ عَنِ الْحَجِّ مُفْرَداً هُوَ أَفْضَلُ أَوِ الْإِقْرَانُ قَالَ إِقْرَانُ الْحَجِّ أَفْضَلُ مِنَ الْإِفْرَادِ
And I asked him-asws about the individual Hajj, is it better or the paired (with Umrah)?’ He-asws said; ‘The paired Hajj is better than the individual’.
وَ سَأَلْتُهُ عَنِ الْمُتْعَةِ وَ الْحَجِّ مُفْرَداً وَ عَنْ قِرَانٍ أَيُّهُمَا أَفْضَلُ قَالَ الْمُتَمَتِّعُ أَفْضَلُ مِنَ الْمُفْرِدِ وَ مِنَ الْقَارِنِ السَّائِقِ ثُمَّ قَالَ إِنَّ الْمُتْعَةَ هِيَ الَّتِي فِي كِتَابِ اللَّهِ وَ الَّتِي أَمَرَ بِهَا رَسُولُ اللَّهِ ص ثُمَّ قَالَ إِنَّ الْمُتْعَةَ دَخَلَتْ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ شَبَّكَ أَصَابِعَهُ بَعْضَهَا فِي بَعْضٍ قَالَ كَانَ ابْنُ عَبَّاسٍ يَقُولُ مَنْ أَبَى حَالَفْتُهُ
And I asked him-asws about the Tamatto, and the individual Hajj, and about the paired, which is better?’ He-asws said: ‘The Tamatto is better than the individual and from the pairing of the usherer’. Then he-asws said; ‘The Tamatto, it is which is in the Book of Allah-azwj and which Rasool-Allah-saww ordered with’. Then he-asws said: ‘The Tamatto is included in the Hajj up to the day of the Qiyamah’. Then he-asws he clutched his-asws fingers, some of it into the others, said: ‘Ibn Abbas was saying from my-asws father-saww, swearing it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْجُدُ فَيَضَعُ يَدَهُ عَلَى نَعْلِهِ هَلْ يَصْلُحُ ذَلِكَ لَهُ قَالَ لَا بَأْسَ
And I asked him-asws about the man who performs Sajdah by placing his hand upon his slippers, is that correct for him?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يُزَوِّجَ ابْنَتَهُ بِغَيْرِ إِذْنِهَا قَالَ نَعَمْ لَيْسَ يَكُونُ لِلْوَلَدِ مَعَ الْوَالِدِ أَمْرٌ إِلَّا أَنْ تَكُونَ امْرَأَةً قَدْ دُخِلَ بِهَا قَبْلَ ذَلِكَ فَتِلْكَ لَا يَجُوزُ نِكَاحُهَا إِلَّا أَنْ تُسْتَأْمَرَ
And I asked him-asws about the man, is it correct that he gets his daughter without her permission?’ He-asws said: ‘Yes, there is no command for the child with the parent, except if the woman happens to have been entered into, so that her marriage is not allowed except if she is consulted’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَحِلُّ لَهُ أَنْ يُصَلِّيَ خَلْفَ الْإِمَامِ فَوْقَ دُكَّانٍ قَالَ إِذَا كَانَ مَعَ الْقَوْمِ فِي الصَّفِّ فَلَا بَأْسَ
And I asked him-asws about the man, is it Permissible for him to pray Salat behind the prayer leaders, above a shop?’ He-asws said; ‘When he was with the people in the row, then there is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ تَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي مِلْحَفَةٍ وَ مِقْنَعَةٍ وَ لَهَا دِرْعٌ
And I asked him-asws about the woman, is it correct for her that she prays Salat in a wrapping and a veil and there is an armour for her?’ He-asws said: ‘It is not correct for her except if she wears her own armour (shawl/gown)’.
قَالَ لَا يَصْلُحُ لَهَا إِلَّا أَنْ تَلْبَسَ دِرْعَهَا وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ يَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي إِزَارٍ وَ مِلْحَفَةٍ وَ مِقْنَعَةٍ وَ لَهَا دِرْعٌ قَالَ إِذَا وَجَدَتْ فَلَا يَصْلُحُ لَهَا الصَّلَاةُ إِلَّا وَ عَلَيْهَا دِرْعٌ
And I asked him-asws about the woman, is it correct for her if she prays Salat in a trouserss, and a wrapping, and a veil, and there is an armour for her?’ He-asws said; ‘When she finds, then the Salat is not correct for her except and there is an armour upon her’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ هَلْ تَصْلُحُ لَهَا أَنْ تُصَلِّيَ فِي إِزَارٍ وَ مِلْحَفَةٍ تَقَنَّعُ بِهَا وَ لَهَا دِرْعٌ قَالَ لَا يَصْلُحُ لَهَا أَنْ تُصَلِّيَ حَتَّى تَلْبَسَ دِرْعَهَا
And I asked him-asws about the woman, is it correct for her if she prays Salat in a trouserss, and a wrapping veiling with it, and there is an armour for her?’ He-asws said: ‘It is not correct for her if she prays Salat until she wears her armour’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَؤُمَّ فِي سَرَاوِيلَ وَ رِدَاءٍ قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he wears a turban in a shirt and a cloak?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ قِيَامِ شَهْرِ رَمَضَانَ هَلْ يَصْلُحُ قَالَ لَا يَصْلُحُ إِلَّا بِقِرَاءَةِ الْقُرْآنِ تَبْدَأُ فَتَقْرَأُ فَاتِحَةَ الْكِتَابِ ثُمَّ تُنْصِتُ لِقِرَاءَةِ الْإِمَامِ فَإِذَا أَرَادَ الرُّكُوعَ قَرَأْتَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ غَيْرَهَا ثُمَّ رَكَعْتَ أَنْتَ إِذَا رَكَعَ فَكَبِّرْ أَنْتَ فِي رُكُوعِكَ وَ سُجُودِكَ كَمَا تَفْعَلُ إِذَا صَلَّيْتَ وَحْدَكَ وَ صَلَاتُكَ وَحْدَكَ أَفْضَلُ
I asked him-asws about standing (in Salat) of the Month of Ramazan, is it correct?’ He-asws said: ‘It is not correct except by recitation of the Quran. You begin by reciting ‘Opening of the Book’ (Chapter 1), then connect the prayer leader to the recitation. When he intends the Ruku, recites ‘Say He Allah-azwj is One’ (Chapter 112) and something else. Then do Ruku when he does Ruku, so exclaim Takbeer in your Ruku and your Sajdah just as you do when you pray alone, and your praying Salat alone is superior’.
وَ سَأَلْتُهُ عَنِ السَّرَاوِيلِ هَلْ تَجْزِي مَكَانَ الْإِزَارِ قَالَ نَعَمْ
And I asked about the shirt, does it suffice in place of the trousers?’ He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ فِي إِزَارٍ وَ قَلَنْسُوَةٍ وَ هُوَ يَجِدُ رِدَاءً قَالَ لَا يَصْلُحُ
And I asked him-asws about the man, is it correct for him if he prays Salat in a trousers and a cap and he can find a cloak?’ He-asws said: ‘Not correct’.
وَ سَأَلْتُهُ عَنِ الْمُحْرِمِ هَلْ يَصْلُحُ لَهُ أَنْ يَعْقِدَ إِزَارَهُ عَلَى عُنُقِهِ فِي صَلَاتِهِ قَالَ لَا يَصْلُحُ أَنْ يَعْقِدَ وَ لَكِنْ يَثْنِيهِ عَلَى عُنُقِهِ وَ لَا يَعْقِدُهُ
And I asked him-asws about the one in Ihraam, is it correct for him that he tightens his trousers upon his neck during his Salat?’ He-asws said: ‘It is not correct if he tightens, but he should wrap it upon his neck and not tie it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَجْمَعَ طَرَفَيْ رِدَائِهِ عَلَى يَسَارِهِ قَالَ لَا يَصْلُحُ جَمْعُهُمَا عَلَى الْيَسَارِ وَ لَكِنِ اجْمَعْهُمَا عَلَى يَمِينِكَ أَوْ دَعْهُمَا مُتَفَرِّقِينَ
And I asked him-asws about the man, is it correct that he gathers the ends of his garments upon his left?’ He-asws said: ‘It is not correct to gather upon the left, but gather it upon your right or leave it separate’.
وَ سَأَلْتُهُ عَنِ الْجِرِّيِ هَلْ يَحِلُّ أَكْلُهُ قَالَ إِنَّا وَجَدْنَا فِي كِتَابِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ ع حَرَامٌ
And I asked him-asws about the catfish, is it Permissible to eat it? He-asws said: ‘We-asws found it as Prohibited in the Book of Amir Al-Momineen-asws’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ ضُرِبَ بِعَظْمٍ فِي أُذُنِهِ فَادَّعَى أَنَّهُ لَا يَسْمَعُ قَالَ إِذَا كَانَ الرَّجُلُ مُسْلِماً صُدِّقَ
And I asked him about a man who is struck by a bone in his ear, so he claims that he cannot hear’. He-asws said; ‘When the man was a Muslim, ratify (him)’.
وَ سَأَلْتُهُ عَنِ الْمُكَارِينَ الَّذِينَ يَخْتَلِفُونَ إِلَى النِّيلِ هَلْ عَلَيْهِمْ تَمَامُ الصَّلَاةِ قَالَ إِذَا كَانَ مُخْتَلَفَهُمْ فَلْيَصُومُوا وَ لْيُتِمُّوا الصَّلَاةَ إِلَّا أَنْ يَجِدَّ بِهِمُ السَّيْرُ فَلْيُفْطِرُوا وَ لْيَقْصُرُوا
And I asked him-asws about the transporters, those who are coming and going to the Nile, is the complete Salat upon them?’ He-asws said; ‘When their coming and going, then let them be Fasting and completing the Salat except if they find the journey to be hard with them, then let them break (Fast) and shorten (Salat)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ نَكَحَ امْرَأَتَهُ وَ هُوَ صَائِمٌ فِي شَهْرِ رَمَضَانَ مَا عَلَيْهِ قَالَ عَلَيْهِ الْقَضَاءُ وَ عِتْقُ رَقَبَةٍ فَإِنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ فَإِنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِيناً فَإِنْ لَمْ يَجِدْ فَلْيَسْتَغْفِرِ اللَّهَ
And I asked him-asws about a man who copulated with his wife while he was Fasting during a Month of Ramazan, what is upon him?’ He-asws said; ‘Upon him is the paying back (a Fast) and freeing a neck. If he cannot find, then Fasting two consecutive months. If he is not capable, then feeding sixty poor ones. If he cannot find, then let him seek Forgiveness of Allah-azwj’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ وَ هُوَ صَائِمٌ فِي رَمَضَانَ أَنْ يُقَلِّبَ الْجَارِيَةَ فَيَضْرِبَ عَلَى بَطْنِهَا وَ فَخِذِهَا وَ عَجُزِهَا قَالَ إِنْ لَمْ يَفْعَلْ ذَلِكَ بِشَهْوَةٍ فَلَا بَأْسَ بِهِ فَأَمَّا الشَّهْوَةُ فَلَا يَصْلُحُ
And I asked him-asws about the man, is it correct for him while he was Fasting during Ramazan, that he turns the slave girl, so he taps upon her belly, and her thigh, and her buttocks?’ He-asws said: ‘If he did not do that with lust, then there is no problem with it. As for the lust, it is not correct’.
وَ سَأَلْتُهُ عَنِ الصَّدَقَةِ فِيمَا هِيَ قَالَ قَالَ رَسُولُ اللَّهِ ص فِي تِسْعَةٍ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ الذَّهَبِ وَ الْفِضَّةِ وَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ عُفِيَ عَمَّا سِوَى ذَلِكَ
And I asked him-asws about the charity (Sadaqa), what is it regarding?’ He-asws said: ‘Rasool-Allah-saww said: ‘Regarding nine – the wheat, and the barley, and the dates, and the raisings, and the gold, and the silver, and the camels, and the cows, and the sheep, and it is excused from what is besides that’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ الْمُسْلِمِ هَلْ يَصْلُحُ لَهُ أَنْ يَسِيحَ فِي الْأَرْضِ أَوْ يَتَرَهَّبَ فِي بَيْتٍ لَا يَخْرُجُ مِنْهُ قَالَ لَا
And I asked him-asws about the Muslim man, is it correct for him that he walks in the land or should he stay as an ascetic in a house, not coming out from it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقَعُ ثَوْبُهُ عَلَى حِمَارٍ مَيِّتٍ هَلْ يَصْلُحُ لَهُ الصَّلَاةُ فِيهِ قَبْلَ أَنْ يَغْسِلَهُ قَالَ لَيْسَ عَلَيْهِ غَسْلُهُ فَلْيُصَلِّ فِيهِ فَلَا بَأْسَ
And I asked him-asws about the man whose cloth falls upon a dead donkey, is the Salat in it correct for him, before he washes it?’ He-asws said: ‘Its washing isn’t upon him, so let him pray Salat in it, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقَعُ ثَوْبُهُ عَلَى كَلْبٍ مَيِّتٍ هَلْ يَصْلُحُ لَهُ الصَّلَاةُ فِيهِ قَالَ يَنْضِحُهُ وَ يُصَلِّي فِيهِ فَلَا بَأْسَ
And I asked him-asws about the man whose cloth falls upon a dead dog, is it correct for him to pray Salat in it?’ He-asws said: ‘He should sprinkle upon it and pray Salat in it, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يُدْرِكُ تَكْبِيرَةً أَوْ ثِنْتَيْنِ عَلَى مَيِّتٍ كَيْفَ يَصْنَعُ قَالَ يُتِمُّ مَا بَقِيَ مِنْ تَكْبِيرِهِ وَ يُبَادِرُ الرَّفْعَ وَ يُخَفِّفُ
And I asked him-asws about a man who makes it for just one Takbeer or two upon a deceased, how should he deal with it?’ He-asws said: ‘He should complete whatever remains from his Takbeer, and initiate the raising (of the hands), and lighten (quicken)’.
وَ سَأَلْتُهُ عَنِ الْوَبَاءِ يَقَعُ فِي الْأَرْضِ هَلْ يَصْلُحُ لِلرَّجُلِ أَنْ يَهْرُبَ مِنْهُ قَالَ يَهْرُبُ مِنْهُ مَا لَمْ يَقَعْ فِي مَسْجِدِهِ الَّذِي يُصَلِّي فِيهِ فَإِذَا وَقَعَ فِي أَهْلِ مَسْجِدِهِ الَّذِي يُصَلِّي فِيهِ فَلَا يَصْلُحُ لَهُ الْهَرَبُ مِنْهُ
And I asked him-asws about the plague occurring in the earth, is it correct for the man that he flees from it?’ He-asws said; ‘He can flee from it for as long as it has not occurred in his Masjid in which he prays Salat. When it does occur among the people of his Masjid in which he prays Salat, then it is not correct for him to flee from it.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْتَاكُ وَ هُوَ صَائِمٌ فَتَقَيَّأَ مَا عَلَيْهِ قَالَ إِنْ كَانَ تَقَيَّأَ مُتَعَمِّداً فَعَلَيْهِ قَضَاؤُهُ وَ إِنْ لَمْ يَكُنْ تَعَمَّدَ ذَلِكَ فَلَيْسَ عَلَيْهِ شَيْءٌ
And I asked him-asws about the man who brushes his teeth, so he vomits while he is Fasting, what is upon him?’ He-asws said: ‘If he had vomited deliberately, then upon him is its paying back, and if that did not happen deliberately, then there isn’t anything upon him’.
وَ سَأَلْتُهُ عَنِ الدَّوَاءِ هِيَ يَصْلُحُ بِالنَّبِيذِ قَالَ لَا
And he asked him-asws about the medication, is it correct with the Nabeez?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ فِي قَمِيصٍ وَاحِدٍ وَ قَبَاءٍ وَاحِدَةٍ قَالَ لِيَطْرَحْ عَلَى ظَهْرِهِ شَيْئاً
And I asked him-asws about the man, is it correct for him that he prays Salat in one shirt, and one turban?’ He-asws said: ‘Let him drop something upon his back’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَؤُمَّ فِي مِمْطَرٍ وَحْدَهُ أَوْ جُبَّةٍ وَحْدَهَا قَالَ إِذَا كَانَ تَحْتَهَا قَمِيصٌ فَلَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he turban’s in one rainwear, is one of it Obligatory?’ He-asws said: ‘When there was a shirt under it, then there is no problem’.
وَ سَأَلْتُهُ عَنِ الْمُحْرِمِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَارِعَ قَالَ لَا يَصْلُحُ مَخَافَةَ أَنْ يُصِيبَهُ جُرْحٌ أَوْ يَقَعَ بَعْضُ شَعْرِهِ
And I asked him-asws about the one in Ihraam, is it correct for him that he wrestles (fights with someone)?’ He-asws said: ‘It is not correct, fearing that an injury might hit him or (some of) his hair might fall off’.
وَ سَأَلْتُهُ عَنِ الْمُحْرِمِ هَلْ يَصْلُحُ لَهُ أَنْ يَسْتَاكَ قَالَ لَا بَأْسَ وَ لَا يَنْبَغِي أَنْ يُدْمِيَ فَمَهُ
And I asked him-asws about the one in Ihraam, is it correct for him that he brushes his teeth?’ He-asws said: ‘There is no problem, nor is it befitting that he bleeds his mouth’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ ثَوْبَهُ خِنْزِيرٌ فَذَكَرَ وَ هُوَ فِي صَلَاتِهِ قَالَ فَلْيَمْضِ فَلَا بَأْسَ وَ إِنْ لَمْ يَكُنْ دَخَلَ فِي صَلَاتِهِ فَلْيَنْضَحْ مَا أَصَابَ مِنْ ثَوْبِهِ إِلَّا أَنْ يَكُونَ فِيهِ أَثَرٌ فَيَغْسِلُهُ
And I asked him-asws about a man whose clothes were touched by a pig, so he remembers while he is in his Salat’. He-asws said: ‘Let him carry on, there is no problem, and if he had not entered in his Salat, then let him sprinkle what had been hit from his clothes, except if there happens to be a trace in it, then let him wash it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَؤُمَّ فِي قَبَاءٍ وَ قَمِيصٍ قَالَ إِذَا كَانَا ثَوْبَيْنِ فَلَا بَأْسَ
And I asked him-asws about the man, is it correct that he turbans in a cloak and a shirt?’ He-asws said: ‘When there were two clothes, there was no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَرْعُفُ وَ هُوَ يَتَوَضَّأُ فَيَقْطُرُ قَطْرَةٌ فِي إِنَائِهِ هَلْ يَصْلُحُ لَهُ الْوُضُوءُ مِنْهُ قَالَ لَا
And I asked him-asws about the man has a nose bleed while he was performing Wudu, so a drop drops into his utensil, is it correct for him to do Wudu from it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ رَعَفَ فَامْتَخَطَ فَطَارَ بَعْضُ ذَلِكَ الدَّمِ قَطْراً قَطْراً صِغَاراً فَأَصَابَ إِنَاءَهُ هَلْ يَصْلُحُ الْوُضُوءُ مِنْهُ قَالَ إِنْ لَمْ يَكُنْ شَيْءٌ يَسْتَبِينُ فِي الْمَاءِ فَلَا بَأْسَ وَ إِنْ كَانَ شَيْئاً بَيِّناً فَلَا يُتَوَضَّأُ مِنْهُ
And I asked him-asws about a man who has a nose bleed, so mucus flew part of that drop of blood, a small drop and hit the utensil. Is it correct to do Wudu from it?’ He-asws said: ‘If there does happen to appear anything in the water (he is using for Wudu from a container), there is no problem, and if there was something appearing, then he should not do Wudu from it’.
وَ سَأَلْتُهُ عَنْ ذَبِيحَةِ الْجَارِيَةِ هَلْ تَصْلُحُ قَالَ إِذَا كَانَتْ لَا تَنْخَعُ وَ لَا تَكْسِرُ الرَّقَبَةَ فَلَا بَأْسَ وَ قَالَ قَدْ كَانَتْ لِأَهْلِ عَلِيِّ بْنِ الْحُسَيْنِ جَارِيَةٌ تَذْبَحُ لَهُمْ
And I asked him-asws about a slaughter (done by) the slave girl, is it correct?’ He-asws said: ‘When she neither ends up at the marrow and does not break the neck, there is no problem’. And he-asws said: ‘And there was a slave girl for the family of Ali-asws Bin Al-Husayn-asws slaughtering for them’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ مُحْرِمٍ أَصَابَ نَعَامَةً مَا عَلَيْهِ قَالَ عَلَيْهِ بَدَنَةٌ فَإِنْ لَمْ يَجِدْ فَلْيَتَصَدَّقْ عَلَى سِتِّينَ مِسْكِيناً فَإِنْ لَمْ يَجِدْ فَلْيَصُمْ ثَمَانِيَةَ عَشَرَ يَوْماً
And I asked him-asws about a man in Ihraam attaining (kills) an ostrich, what is upon him?’ He-asws said: ‘Upon him is a camel (as a penalty). If he cannot find, then let him give in charity upon sixty poor ones. If he cannot find, then let him Fast eighteen days’.
وَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ بَقَرَةً مَا عَلَيْهِ قَالَ بَقَرَةٌ فَإِنْ لَمْ يَجِدْ فَلْيَتَصَدَّقْ عَلَى ثَلَاثِينَ مِسْكِيناً فَإِنْ لَمْ يَجِدْ فَلْيَصُمْ تِسْعَةَ أَيَّامٍ
And I asked him-asws about one in Ihraam attaining (kills) a cow, what is upon him?’ He-asws said: ‘A cow. If he cannot find, then let him give in charity to thirty poor ones. If he cannot find, then let him Fast nine days’.
وَ سَأَلْتُهُ عَنْ مُحْرِمٍ أَصَابَ ظَبْياً مَا عَلَيْهِ قَالَ عَلَيْهِ شَاةٌ فَإِنْ لَمْ يَجِدْ فَلْيَتَصَدَّقْ عَلَى عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَجِدْ فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ
And I asked him-asws about the one in Ihraam attaining (kills) an antelope, what is upon him?’ He-asws said: ‘Upon him is a sheep. If he cannot find, then let him give in charity to ten poor ones. If he cannot find, then let him Fast three days’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لآِخَرَ هَذِهِ الْجَارِيَةُ لَكَ خَيَّرْتُكَ هَلْ يَحِلُّ فَرْجُهَا لَهُ قَالَ إِنْ كَانَ حَلَّ لَهُ بَيْعُهَا حَلَّ لَهُ فَرْجُهَا وَ إِلَّا فَلَا يَحِلُّ لَهُ فَرْجُهَا
And I asked him-asws about a man who says to another, ‘This slave girl is for you for your benefit, would her private parts be Permissible for him?’ He-asws said: ‘If it was Permissible for him to sell her, her private parts would be Permissible for him, or else, her private parts would not be Permissible for him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَيْهِ عِتْقَ نَسَمَةٍ أَ يُجْزِي عَنْهُ أَنْ يُعْتِقَ أَعْرَجَ وَ أَشَلَّ قَالَ إِذَا كَانَ مِمَّا يُبَاعُ أَجْزَأَ عَنْهُ إِلَّا أَنْ يَكُونَ وَقَّتَ عَلَى نَفْسِهِ شَيْئاً فَعَلَيْهِ مَا وَقَّتَ
And I asked him-asws about a man upon whom is the freeing of a person, would it suffice from him if he were to free a lame or a cripple?’ He-asws said: ‘When it was from what is sold, it would suffice from it, except if there happens to be some stipulation upon himself, then upon him would be what was stipulated’.
وَ سَأَلْتُهُ عَنِ الْحُرِّ تَحْتَهُ الْمَمْلُوكَةُ هَلْ عَلَيْهِ الرَّجْمُ إِذَا زَنَى قَالَ نَعَمْ
And I asked him-asws about the free (man) under whom is the slave, would the stoning be upon him when he commits adultery?’ He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُسْلِفُ فِي الْفُلُوسِ أَ يَصْلُحُ لَهُ أَنْ يَأْخُذَ كَفِيلًا قَالَ لَا بَأْسَ
And I asked him-asws about the man who lends the money, is it correct for him that he takes a surety?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُسْلِمُ فِي النَّخْلِ قَبْلَ أَنْ يَطْلَعَ أَ يَحِلُّ ذَلِكَ قَالَ لَا يَصْلُحُ السَّلَمُ فِي النَّخْلِ
And I asked him-asws about the man who barters regarding the palm tree before it (fruit) emerges, is that Permissible?’ He-asws said: ‘The bartering is not correct in the palm tree’.
وَ سَأَلْتُهُ عَنْ بَيْعِ النَّخْلِ قَالَ إِذَا كَانَ زَهْواً وَ اسْتَبَانَ الْبُسْرُ مِنَ الشِّيصِ حَلَّ شِرَاؤُهُ وَ بَيْعُهُ
And I asked him-asws about selling the palm tree’. He-asws said: ‘When it had blossomed and the fruits had appeared, the good and the bad, it’s buying and selling is Permissible’.
وَ سَأَلْتُهُ عَنِ السَّلَمِ فِي الْبُرِّ أَ يَصْلُحُ قَالَ إِذَا اشْتَرَى مِنْكَ كَذَا وَ كَذَا فَلَا بَأْسَ
And I asked him-asws about the bartering in the wheat, is it correct?’ He-asws said: ‘When it is bought from you such and such, there is no problem’.
وَ سَأَلْتُهُ عَنِ السَّلَمِ فِي النَّخْلِ قَالَ لَا يَصْلُحُ وَ إِنِ اشْتَرَى مِنْكَ هَذَا النَّخْلَ فَلَا بَأْسَ أَيْ كَيْلًا مُسَمًّى بِعَيْنِهِ
And I asked him-asws about bartering the palm tree. He-asws said: ‘It is not correct, and if this palm tree is bought from you, there is no problem, i.e., lest it is name with exactness’.
وَ سَأَلْتُهُ عَنِ الرَّجُلَيْنِ يَشْتَرِكَانِ فِي السَّلَمِ أَ يَصْلُحُ لَهُمَا أَنْ يَقْتَسِمَا قَبْلَ أَنْ يَقْبِضَا قَالَ لَا بَأْسَ
And I asked him-asws about the two men buying what was in a barter, is it correct for them to distribute it before they take possession of it?’ He-asws said; ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْحَيَوَانِ بِالْحَيَوَانِ نَسِيَّةً وَ زِيَادَةَ دَرَاهِمَ يَنْقُدُ الدَّرَاهِمَ وَ يُؤَخِّرُ الْحَيَوَانَ أَ يَصْلُحُ قَالَ إِذَا تَرَاضَيَا فَلَا بَأْسَ
And I asked him-asws about the animal with the animal (bartering) and the Dirhams in addition. The Dirhams are examined and the animal is delayed. Is it correct?’ He-asws said: ‘When they are both in agreement, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُكَاتِبُ مَمْلُوكَهُ عَلَى وُصَفَاءَ وَ يَضْمَنُ عِنْدَ ذَلِكَ أَ يَصْلُحُ قَالَ إِذَا سَمَّى خُمَاسِيّاً أَوْ رُبَاعِيّاً أَوْ غَيْرَهُ فَلَا بَأْسَ
And I asked him-asws about the man who contracts his slave upon description and guarantees, with that, is that correct?’ He-asws said: ‘When he specifies a fifth, or a quarter or something else, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي الْجَارِيَةَ فَيَقَعُ عَلَيْهَا أَ يَصْلُحُ لَهُ أَنْ يَبِيعَهَا مُرَابَحَةً قَالَ لَا بَأْسَ
And I asked him-asws about the man who buys the slave girl and copulates with her, is it correct for him to sell her at a profit?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ لَهُ عَلَى آخَرَ حِنْطَةٌ أَ يَأْخُذُ بِكَيْلِهَا شَعِيراً قَالَ إِذَا رَضِيَا فَلَا بَأْسَ
And I asked him-asws about a man who has wheat for him upon another, can he weigh it as barley?’ He-asws said: ‘When they are both in agreement, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ لَهُ عَلَى آخَرَ تَمْرٌ أَوْ شَعِيرٌ أَوْ حِنْطَةٌ أَ يَأْخُذُ قِيمَتَهُ الدَّرَاهِمَ قَالَ إِذَا قَوَّمَهُ دَرَاهِمَ فَسَدَ لِأَنَّ الْأَصْلَ الَّذِي اشْتَرَاهُ دَرَاهِمُ فَلَا يَصْلُحُ دَرَاهِمُ بِدَرَاهِمَ
And I asked him-asws about a man who has dates for him, or barley, or wheat upon another, can he take its price in Dirhams?’ He-asws said: ‘When its value is in Dirhams, it is spoilt, because the origin, which he had bought would be Dirhams, therefore it is not correct, the Dirhams with the Dirhams’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي الطَّعَامَ أَ يَحِلُّ لَهُ أَنْ يُوَلِّيَ مِنْهُ قَبْلَ أَنْ يَقْبِضَهُ قَالَ إِذَا لَمْ يَرْبَحْ عَلَيْهِ شَيْءٌ فَلَا بَأْسَ وَ إِنْ رَبِحَ فَلَا يَصْلُحُ حَتَّى يَقْبِضَهُ
And I asked him-asws about the man who buys the food, is it Permissible for him that he turns around from it before he takes possession of it?’ He-asws said: ‘When it has not gained anything upon him, there is no problem, and if it has gained, it is not correct until he does take possession of it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي الطَّعَامَ أَ يَصْلُحُ لَهُ بَيْعُهُ قَبْلَ أَنْ يَقْبِضَهُ قَالَ إِذَا رَبِحَ لَمْ يَصْلُحْ حَتَّى يَقْبِضَ وَ إِنْ كَانَ يُوَلِّيهِ فَلَا بَأْسَ
And I asked him-asws as to the man who buys the food, is it correct for him that he sells it before he takes possession of it?’ He-asws said: ‘When it has gained (in price) it is not correct until he does take possession of it, and if he were to turn it, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ اشْتَرَى سَمْناً فَفَضَلَ لَهُ أَ يَحِلُّ لَهُ أَنْ يَأْخُذَ مَكَانَهُ رِطْلًا أَوْ رِطْلَيْنِ زَيْتاً قَالَ إِذَا اخْتَلَفَا وَ تَرَاضَيَا فَلْيَأْخُذْ مَا أَحَبَّ فَلَا بَأْسَ
And I asked him-asws about a man who buys butter, so there is extra for him, is it Permissible for him to take in place of it, one ratl or two ratls of oil?’ He-asws said: ‘When there is an interchange and they are both in agreement, then let him take whatever he likes, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ أَرْضاً أَوْ سَفِينَةً بِدِرْهَمَيْنِ فَآجَرَ بَعْضَهَا بِدِرْهَمٍ وَ نِصْفٍ وَ سَكَنَ فِيمَا بَقِيَ أَ يَصْلُحُ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about a man who rents a land or a ship for two Dirhams, and he rents out part of it for a Dirham and a half, and dwells in what remains, is that correct for him?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ مَمْلُوكَةٍ بَيْنَ رَجُلَيْنِ زَوَّجَهَا أَحَدُهُمَا وَ الْآخَرُ غَائِبٌ هَلْ يَجُوزُ النِّكَاحُ قَالَ إِذَا كَرِهَ الْغَائِبُ لَمْ يَجُزِ النِّكَاحُ
And I asked him-asws about a slave girl between two men, one of them marries her while the other one is absent, is the marriage allowed?’ He-asws said: ‘If the absentee dislikes it, the marriage is not allowed’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ بَيْتاً بِعَشَرَةِ دَرَاهِمَ فَأَتَاهُ خَيَّاطٌ أَوْ غَيْرُهُ فَقَالَ أَعْمَلُ فِيهِ الْأَجْرُ بَيْنِي وَ بَيْنَكَ وَ مَا رَبِحْتُ فَلِي وَ لَكَ فَرَبِحَ أَكْثَرَ مِنْ أَجْرِ الْبَيْتِ أَ يَحِلُّ لَهُ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about a man who rents a house for ten Dirhams. Then a tailor or someone else comes to him and says, ‘I shall work in it, and the rent will be split between me and you, and whatever gain would be for me and you. The gain is more than the rent of the house, is that Permissible for him?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِرَجُلٍ أُعْطِيكَ عَشَرَةَ دَرَاهِمَ وَ تُعَلِّمُنِي عَمَلَكَ وَ تُشَارِكُنِي هَلْ يَحِلُّ ذَلِكَ لَهُ قَالَ إِذَا رَضِيَ فَلَا بَأْسَ بِهِ
And I asked him-asws about a man who says to a man, ‘I shall give you ten Dirhams and you teach me your work and participate with me, is that Permissible for him?’ He-asws said: ‘There is no problem with it’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْطَى رَجُلًا مِائَةَ دِرْهَمٍ يَعْمَلُ بِهَا عَلَى أَنْ يُعْطِيَهُ خَمْسَةَ دَرَاهِمَ أَوْ أَقَلَّ أَوْ أَكْثَرَ أَ يَحِلُّ ذَلِكَ قَالَ لَا هَذَا الرِّبَا مَحْضاً
And I asked him-asws about a man who gave one hundred Dirhams to a man to work with it upon (a stipulation) that he would give him five Dirhams or less or more, is that Permissible?’ He-asws said: ‘No, this (is forbidden and) is pure interest’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْطَى عَبْدَهُ عَشَرَةَ دَرَاهِمَ أَنْ يُؤَدِّيَ إِلَيْهِ كُلَّ شَهْرٍ عَشَرَةَ دَرَاهِمَ أَ يَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about a man who gives ten Dirhams to his slave that he would bring to him ten Dirhams, is that Permissible?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُعْطِي عَنْ زَكَاتِهِ عَنِ الدَّرَاهِمِ دَنَانِيرَ وَ عَنِ الدَّنَانِيرِ دَرَاهِمَ بِالْقِيمَةِ أَ يَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about the man who gives his Zakat of his Dirhams in Dinars, and of his Dinars in Dirhams with the price, is that Permissible?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَبِيعُ السِّلْعَةَ وَ يَشْتَرِطُ أَنَّ لَهُ نِصْفَهَا ثُمَّ يَبِيعُهَا مُرَابَحَةً أَ يَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about the man who sells merchandise and stipulates that for him would be half of it, then he sells it for a profit, is that Permissible?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ اسْتَأْجَرَ دَاراً بِشَيْءٍ مُسَمًّى عَلَى أَنَّ عَلَيْهِ بَعْدَ ذَلِكَ تَطْيِينَهَا وَ إِصْلَاحَ أَبْوَابِهَا أَ يَحِلُّ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about the man who rents a house for a specified thing upon a stipulation that upon him, after that, would be its upkeep and repairing its doors, is that Permissible?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ بَاعَ بَيْعاً إِلَى أَجَلٍ فَحَلَّ الْأَجَلُ وَ الْبَيْعُ عِنْدَ صَاحِبِهِ فَأَتَاهُ الْبَيِّعُ فَقَالَ بِعْنِي الَّذِي اشْتَرَيْتَ مِنِّي وَ حُطَّ لِي كَذَا وَ كَذَا فَأُقَاصُّكَ مِنْ مَالِي عَلَيْكَ أَ يَحِلُّ ذَلِكَ قَالَ إِذَا رَضِيَا فَلَا بَأْسَ وَ سَأَلْتُهُ عَنِ الْأَضْحَى بِمِنًى كَمْ هُوَ قَالَ ثَلَاثَةُ أَيَّامٍ
And I asked him-asws about a man who sells something to a term. The term arrived, and the item was with its owner. The buyer came to him and said, ‘Sell me that which you bought from me, and drop such and such (price) for me, and I shall give you from my wealth’, is that Permissible?’ He-asws said: ‘When they are both in agreement, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْأَضْحَى فِي غَيْرِ مِنًى كَمْ هُوَ قَالَ ثَلَاثَةُ أَيَّامٍ
And I asked him-asws about the sacrifice at Mina, how many (days) is it?’ He-asws said: ‘Three days’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ مُسَافِراً فَقَدِمَ بَعْدَ الْأَضْحَى بِيَوْمَيْنِ أَ يُضَحِّي فِي الْيَوْمِ الثَّالِثِ قَالَ نَعَمْ
And I asked him-asws about a man who was a traveller, he came after the sacrifice by two days, can he sacrifice on the third day?’ He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ عَلَى آخَرَ عَشَرَةُ دَرَاهِمَ فَقَالَ لَهُ اشْتَرِ ثَوْباً فَبِعْهُ وَ اتَّضِعْ ثَمَنَهُ وَ مَا اتَّضَعْتَ فَهُوَ عَلَيَّ أَ يَحِلُّ ذَلِكَ قَالَ إِذَا تَرَاضَيَا فَلَا بَأْسَ
And I asked him-asws about a man who had from him ten Dirhams upon another, so he said to him, ‘Buy a cloth and sell it and place its price, and whatever is placed would be upon me’, is that Permissible?’ He-asws said: ‘When they are both in agreement, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ بَاعَ ثَوْباً بِعَشَرَةِ دَرَاهِمَ إِلَى أَجَلٍ ثُمَّ اشْتَرَاهُ بِخَمْسَةِ دَرَاهِمَ بِنَقْدٍ قَالَ إِذَا لَمْ يَشْتَرِطْ وَ رَضِيَا فَلَا بَأْسَ
And I asked him-asws about a man who sells a cloth for ten Dirhams to a term, then buys it for five Dirhams in cash. He-asws said: ‘When there were no stipulations and they are both in agreement, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ خَلْفَ الْإِمَامِ يَجْهَرُ بِالْقِرَاءَةِ وَ هُوَ يَقْتَدِي بِهِ هَلْ لَهُ أَنْ يَقْرَأَ خَلْفَهُ قَالَ لَا وَ لَكِنْ لِيُنْصِتْ لِلْقُرْآنِ
And I asked him-asws about the man who happens to be behind the prayer leader being loud with the recitation, and he follows him, is it for him that he recites behind him?’ He-asws said: ‘No, but let him listen to the Quran’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ خَلْفَ الْإِمَامِ يَقْتَدِي بِهِ فِي الظُّهْرِ وَ الْعَصْرِ يَقْرَأُ خَلْفَهُ قَالَ لَا وَ لَكِنْ يُسَبِّحُ وَ يَحْمَدُ رَبَّهُ وَ يُصَلِّي عَلَى النَّبِيِّ ص وَ عَلَى أَهْلِ بَيْتِهِ
And I asked him-asws about the man who happens to be behind the prayer leader, following him, in Al-Zohr and Al-Asr, can he recite behind him?’ He-asws said: ‘No, but he can Glorify, and Praise his Lord-azwj and send Salawat upon the Prophet-saww, and upon the People of his-saww Household’.
وَ سَأَلْتُهُ عَنِ الْخَاتَمِ فِيهِ نَقْشُ تَمَاثِيلَ سَبُعٍ أَوْ طَيْرٍ أَ يُصَلَّى فِيهِ قَالَ لَا
And I asked him-asws about the ring wherein is an engraving of a picture of a lion or a bird, can he pray Salat in it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَحِلُّ لَهُ أَنْ يُفَضِّلَ بَعْضَ وُلْدِهِ عَلَى بَعْضٍ قَالَ قَدْ فَضَّلْتُ فُلَاناً عَلَى أَهْلِي وَ وُلْدِي فَلَا بَأْسَ
And I asked him-asws about the man, ‘Is it Permissible for him that he prefers one of his children over the others (his children)?’ He-asws said: ‘I-asws have preferred so and so over my-asws family and my-asws son. There is no problem’.
وَ سَأَلْتُهُ عَنْ قَوْمٍ اجْتَمَعُوا عَلَى قَتْلِ آخَرَ مَا حَالُهُمْ قَالَ يُقْتَلُونَ بِهِ
And I asked him-asws about a group having gathered upon killing another, what is their state?’ He-asws said: ‘They would be killed for it’.
وَ سَأَلْتُهُ عَنْ قَوْمٍ أَحْرَارٍ اجْتَمَعُوا عَلَى قَتْلِ مَمْلُوكٍ مَا حَالُهُمْ قَالَ يَرُدُّونَ ثَمَنَهُ
And I asked him-asws about a group of free people gathered upon killing a slave, what is their state? He-asws said: ‘They will return his price (to his master)’.
وَ سَأَلْتُهُ عَنِ امْرَأَةٍ تَزَوَّجَتْ قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا قَالَ يُفَرَّقُ بَيْنَهَا وَ بَيْنَهُ وَ يَكُونُ خَاطِباً مِنَ الْخُطَّابِ
And I asked him-asws about a woman who got married before the expiry of her waiting period. He-asws said: ‘There would be a separation between her and him, and he would be a proposer from the proposers’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ جَارِيَةَ أَخِيهِ أَوْ عَمِّهِ أَوِ ابْنِ أَخِيهِ فَوَلَدَتْ مَا حَالُ الْوَلَدِ قَالَ إِذَا كَانَ الْوَلَدُ يَرِثُ مِنْ مَلِيكِهِ شَيْئاً عَتَقَ
And I asked him-asws about a man who got his slave girl married to his brother, or his uncles, or a son of his uncle, and she gives birth. What is the state of the child?’ He-asws said; ‘If the child has inherited anything from his wealth, he is free’.
وَ سَأَلْتُهُ عَنْ نَصْرَانِيٍّ يَمُوتُ ابْنُهُ وَ هُوَ مُسْلِمٌ هَلْ يَرِثُهُ قَالَ لَا يَرِثُ أَهْلُ مِلَّةٍ مِلَّةً
And I asked him-asws about a Christian, his son dies, and he is a Muslim, would he inherit him?’ He-asws said: ‘The people of one religion cannot inherit (from another) religion’.
وَ سَأَلْتُهُ عَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ قَالَ نَهَى رَسُولُ اللَّهِ ص وَ إِنَّمَا نَهَى عَنْهَا لِأَنَّهُمْ يَعْمَلُونَ عَلَيْهَا وَ كُرِهَ أَكْلُ لُحُومِهَا لِئَلَّا يُفْنُوهَا
And I asked him-asws about the meat of the domesticated donkey. He-asws said: ‘Rasool-Allah-saww forbade (it), and rather he-saww forbade from it because they were working upon these, and he-saww disliked that its meat be eaten lest they are annihilated’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ أَ تَحُفُّ الشَّعْرَ عَنْ وَجْهِهَا قَالَ لَا بَأْسَ
And I asked him-asws about the woman who gifts the hair from her face?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَزَوَّجُ عَلَى عَمِّهَا أَوْ خَالِهَا قَالَ لَا
And I asked him-asws about the woman who gets married to her paternal uncle or her maternal uncle? He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحْلِفُ عَلَى الْيَمِينِ وَ يَسْتَثْنِي مَا حَالُهُ قَالَ هُوَ عَلَى مَا اسْتَثْنَى
And I asked him-asws about the man who swears upon the oath and makes an exclusion (if Allah-azwj so Desires), what is his state? He-asws said: ‘He is upon what he excluded’.
وَ سَأَلْتُهُ عَنْ تَفْرِيجِ الْأَصَابِعِ فِي الرُّكُوعِ أَ سُنَّةٌ هُوَ قَالَ إِنْ شَاءَ فَعَلَ وَ إِنْ شَاءَ تَرَكَ
And I asked him-asws about spacing the fingers during the Ruku, is it a Sunnah? He-asws said: ‘If he likes he does it, if he likes he leaves it’.
وَ سَأَلْتُهُ عَنِ الْمَطَرِ يَجْرِي فِي الْمَكَانِ فِيهِ الْعَذِرَةُ فَيُصِيبُ الثَّوْبَ أَ يُصَلَّى فِيهِ قَبْلَ أَنْ يُغْسَلَ قَالَ إِذَا جَرَى بِهِ الْمَطَرُ فَلَا بَأْسَ
And I asked him-asws about the rain (water) flowing in the place wherein is the rubbish, and the cloth is hit, can one pray Salat in it before he washes?’ He-asws said: ‘When the rain is flowing with it, there is no problem’.
وَ سَأَلْتُهُ عَنِ الثَّوْبِ يَقَعُ فِي مَرْبِطِ الدَّابَّةِ عَلَى بَوْلِهَا وَ رَوْثِهَا كَيْفَ يَصْنَعُ قَالَ إِنْ عَلِقَ بِهِ شَيْءٌ فَلْيَغْسِلْهُ وَ إِنْ كَانَ جَافّاً فَلَا بَأْسَ
And I asked him-asws about the cloth falling in an enclosure of the animals upon its urine and its dung, how should he deal with it?’ He-asws said: ‘If anything is attached with it, then let him wash it, and if it was dry, there is no problem’.
وَ سَأَلْتُهُ عَنِ الطَّعَامِ يُوضَعُ عَلَى السُّفْرَةِ أَوِ الْخِوَانِ قَدْ أَصَابَهُ الْخَمْرُ أَ يُؤْكَلُ قَالَ إِنْ كَانَ الْخِوَانُ يَابِساً فَلَا بَأْسَ
And I asked him-asws about the food placed upon the dining table or the spread which had been hit by the wine, can one eat?’ He-asws said: ‘If the table was dry, there is no problem’.
وَ سَأَلْتُهُ عَنْ أَكْلِ السُّلَحْفَاةِ وَ السَّرَطَانِ وَ الْجِرِّيِ قَالَ أَمَّا الْجِرِّيُّ فَلَا يُؤْكَلُ وَ لَا السُّلَحْفَاةُ وَ لَا السَّرَطَانُ
And I asked him-asws about eating the turtle, and the crab and the catfish. He-asws said; ‘As for the catfish, do not eat, nor the turtle nor the crab’.
وَ سَأَلْتُهُ عَنِ اللَّحْمِ الَّذِي يَكُونُ فِي أَصْدَافِ الْبَحْرِ وَ الْفُرَاتِ أَ يُؤْكَلُ قَالَ ذَلِكَ لَحْمُ الضِّفْدِعِ فَلَا يَصْلُحُ أَكْلُهُ
And I asked him-asws about the meat which happens to be in the shells of the sea and the Euphrates, can it be eaten?’ He-asws said: ‘That is the meat of the frog, therefore it is not correct to eat it’.
وَ سَأَلْتُهُ عَنِ الطِّينِ يُطْرَحُ فِيهِ السِّرْقِينُ يُطَيَّنُ بِهِ الْمَسْجِدُ أَوِ الْبَيْتُ أَ يُصَلَّى فِيهِ قَالَ لَا بَأْسَ
And I asked him-asws about the clay, the manure is put in it, the Masjids are smeared with it, or the house, can one pray Salat in it?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْجِصِّ يُطْبَخُ بِالْعَذِرَةِ أَ يَصْلُحُ أَنْ يُجَصَّصَ بِهِ الْمَسْجِدُ قَالَ لَا بَأْسَ
And I asked him-asws about the mortar cooked with the excreta, is it correct for the Masjid to be plastered with it?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْبُورِيَا تَبُلُّ فَيُصِيبُهَا مَاءٌ قَذِرٌ فَيُصَلَّى عَلَيْهَا قَالَ إِذَا يَبِسَ فَلَا بَأْسَ
And I asked him-asws about the unploughed land, dirty water having been poured upon it, can one pray Salat upon it?’ He-asws said: ‘When it is dry, there is no problem’.
وَ سَأَلْتُهُ عَنِ امْرَأَةٍ أَسْلَمَتْ ثُمَّ أَسْلَمَ زَوْجُهَا وَ قَدْ تَزَوَّجَتْ غَيْرَهُ مَا حَالُهَا قَالَ هِيَ لِلَّذِي تَزَوَّجَتْ وَ لَا تُرَدُّ عَلَى الْأَوَّلِ
And I asked him-asws about a woman who became a Muslim, then her husband became a Muslim and she had already married someone else, what is her state?’ He-asws said: ‘She is for the one she married, and will not return to the first one’.
وَ سَأَلْتُهُ عَنِ امْرَأَةٍ أَسْلَمَتْ ثُمَّ أَسْلَمَ زَوْجُهَا تَحِلُّ لَهُ قَالَ هُوَ أَحَقُّ بِهَا مَا لَمْ تَتَزَوَّجْ وَ لَكِنَّهَا تُخَيَّرُ فَلَهَا مَا اخْتَارَتْ
And I asked him-asws about a woman who became a Muslim, then her husband became a Muslim, is she permissible for him?’ He-asws said: ‘He is more rightful with her for long as she has not remarried, but she will choose, for her would be whatever she chooses’.
وَ سَأَلْتُهُ عَنْ حَدِّ مَا يُقْطَعُ فِيهِ السَّارِقُ وَ مَا هُوَ قَالَ قَطَعَ أَمِيرُ الْمُؤْمِنِينَ ع فِي ثَمَنِ بَيْضَةِ حَدِيدٍ دِرْهَمَيْنِ أَوْ ثَلَاثَةٍ
And I asked him-asws about a limit regarding which the hand of the thief would be cut, what is it?’ He-asws said: ‘Amir Al-Momineen-asws cut regarding the price of an egg, two iron Dirhams or three’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ سَرَقَ جَارِيَةً ثُمَّ بَاعَهَا هَلْ يَحِلُّ فَرْجُهَا لِمَنِ اشْتَرَاهَا قَالَ إِذَا اتُّهِمَ أَنَّهَا سَرِقَةٌ فَلَا تَحِلُّ لَهُ وَ إِنْ لَمْ يَعْلَمْ فَلَا بَأْسَ
And I asked him-asws about a man who steals a slave girl, then sells her, would her private parts be Permissible for the one who buys her?’ He-asws said: ‘When there is an accusation she is stolen, she would not be Permissible for him, and if he does not know, then there is no problem’.
وَ سَأَلْتُهُ عَنِ الْكَلْبِ وَ الْفَأْرَةِ إِذَا أَكَلَا مِنَ الْجُبُنِّ أَوِ السَّمْنِ أَ يُؤْكَلُ قَالَ يُطْرَحُ مَا شَمَّاهُ وَ يُؤْكَلُ مَا بَقِيَ
And I asked him-asws about the dog and the mouse when they eat from the cheese or the butter, can one eat it? He-asws said: ‘Throw what it has smelt and eat what remains’.
وَ سَأَلْتُهُ عَنْ فَأْرَةٍ أَوْ كَلْبٍ شَرِبَ مِنْ سَمْنٍ أَوْ زَيْتٍ أَوْ لَبَنٍ أَ يَحِلُّ أَكْلُهُ قَالَ إِنْ كَانَ جَرَّةً أَوْ نَحْوَهَا فَلَا يَأْكُلْهُ وَ لَكِنْ يُنْتَفَعُ بِهِ فِي سِرَاجٍ أَوْ غَيْرِهِ وَ إِنْ كَانَ أَكْثَرَ مِنْ ذَلِكَ فَلَا بَأْسَ بِأَكْلِهِ إِلَّا أَنْ يَكُونَ صَاحِبُهُ موسر [مُوسِراً] فَلْيُهَرِقْهُ وَ لَا يَنْتَفِعْنَ بِهِ فِي شَيْءٍ
And I asked him-asws about a mouse or a dog drinking from butter or oil or milk, is it Permissible to eat it? He-asws said: ‘If it was a jar or the like of it, do not eat it, but you can benefit by in it (to use) in a lamp or something else; and if it was more than that, then there is no problem to eat it, except if its owner is financially straitened, then let him stir it and not utilise it in anything’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ تَصَدَّقَ عَلَى بَعْضِ وُلْدِهِ بِصَدَقَةٍ ثُمَّ بَدَا لَهُ أَنْ يُدْخِلَ فِيهَا غَيْرَهُ مَعَ وُلْدِهِ أَ يَصْلُحُ ذَلِكَ لَهُ قَالَ يَصْنَعُ الْوَالِدُ بِمَالِ وَلَدِهِ مَا شَاءَ وَ الْهِبَةُ مِنَ الْوَالِدِ بِمَنْزِلَةِ الصَّدَقَةِ لِغَيْرِهِ
And I asked him-asws about a man who gives in charity upon (owned by) one of his children, then there is a change of mind for him and he includes someone else in it along with his child, is that correct for him? He-asws said: ‘The parent can do with the wealth of his child whatever he so desires, and the gift from the parent is at the status of the charity to others’.
وَ سَأَلْتُهُ عَنْ رَجُلَيْنِ نَصْرَانِيَّيْنِ بَاعَ أَحَدُهُمَا صَاحِبَهُ خِنْزِيراً أَوْ خَمْراً إِلَى أَجَلٍ مُسَمًّى فَأَسْلَمَا قَبْلَ أَنْ يُقْبَضَ الثَّمَنُ هَلْ يَحِلُّ لَهُ ثَمَنُهُ بَعْدَ إِسْلَامِهِ قَالَ إِنَّمَا لَهُ الثَّمَنُ فَلَا بَأْسَ بِأَخْذِهِ
And I asked him-asws about two Christian men, one of them sells a pig to his companions, or wine, to a specified term, but he becomes a Muslim before he takes possession of the price. Is its price Permissible for him after his Islam? He-asws said: ‘But rather, the price is for him, there is no problem with taking it’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ شَهِدَ عَلَيْهِ ثَلَاثَةُ رِجَالٍ أَنَّهُ زَنَى بِفُلَانَةَ وَ شَهِدَ الرَّابِعُ أَنَّهُ قَالَ لَا أَدْرِي بِمَنْ زَنَى بِفُلَانَةَ أَوْ غَيْرِهَا قَالَ مَا حَالُ الرَّجُلِ إِنْ كَانَ أُحْصِنَ أَوْ لَمْ يُحْصَنْ لَمْ يُتِمَّ الْحَدِيثَ
And I asked him-asws about a man against whom three men have testified that he committed adultery with so and so woman, and the fourth witness testified that he did not know whether he committed adultery with so and so woman or someone else. He-asws said: ‘What is the state of the man, if he was married or not married – the Hadeeth is not complete.
وَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ قَبْلَ أَنْ يَدْخُلَ بِامْرَأَتِهِ فَادَّعَتْ أَنَّهَا حَامِلٌ مِنْهُ مَا حَالُهَا قَالَ إِنْ قَامَتِ الْبَيِّنَةُ أَنَّهُ أَرْخَى سِتْراً ثُمَّ أَنْكَرَ الْوَلَدَ لَاعَنَهَا وَ بَانَتْ مِنْهُ وَ عَلَيْهِ الْمَهْرُ كَامِلًا
And I asked him-asws about a man who divorces before he enters his wife, and she claims that she is pregnant from him, what is her state?’ He-asws said: ‘If she establishes the proof that he loosened a veil, then denies the child, he would curse her and she would be irrevocably divorced from him, and upon him would be the complete dower.
وَ سَأَلْتُهُ عَنِ الْخُبْزِ أَ يَصْلُحُ أَنْ يُطَيَّنَ بِالسَّمْنِ قَالَ لَا بَأْسَ
And I asked him-asws about the bread, is it correct that it be oiled with the butter?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ فِرَاشِ الْيَهُودِيِّ أَ يُنَامُ عَلَيْهِ قَالَ لَا بَأْسَ
And I asked him-asws about a bed of the Jew, can one sleep upon it?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ ثِيَابِ النَّصْرَانِيِّ وَ الْيَهُودِيِّ أَ يَصْلُحُ أَنْ يُصَلِّيَ فِيهِ الْمُسْلِمُ قَالَ لَا
And I asked him-asws about a cloth of the Christian and the Jew, is it correct if the Muslim prays Salat in it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قَذَفَ امْرَأَتَهُ ثُمَّ طَلَّقَهَا ثُمَّ طَلَبَتْ بَعْدَ الطَّلَاقِ قَذْفَهُ إِيَّاهَا قَالَ إِنْ أَقَرَّ جُلِدَ وَ إِنْ كَانَتْ فِي عِدَّةٍ لَاعَنَهَا
And I asked him-asws about a man who accuses his wife, divorces her, then afterwards the divorcer seeks her. He-asws said; ‘If he accepts, he would be lashed, and if she was during her waiting period, he curses her’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ تَحْتَهُ يَهُودِيَّةٌ أَوْ نَصْرَانِيَّةٌ أَوْ أَمَةٌ نَفَى وَلَدَهَا وَ قَذَفَهَا هَلْ عَلَيْهِ لِعَانٌ قَالَ لَا
And I asked him-asws about a Muslim man under whom is a Jewess or a Christian woman or a maid, denies her child and accuses her, is a curse upon him?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ لِأَمَتِهِ وَ أَرَادَ أَنْ يُعْتِقَهَا وَ يَتَزَوَّجَهَا أَعْتَقْتُكِ وَ جَعَلْتُ عِتْقَكِ صَدَاقَكِ قَالَ عَتَقَتْ وَ هِيَ بِالْخِيَارِ إِنْ شَاءَتْ تَزَوَّجَتْ وَ إِنْ شَاءَتْ فَلَا وَ إِنْ تَزَوَّجَتْهُ فَلْيُعْطِهَا شَيْئاً وَ إِنْ قَالَ تَزَوَّجْتُكِ وَ جَعَلْتُ مَهْرَكِ عِتْقَكِ جَازَ النِّكَاحُ وَ إِنْ أَحَبَّ يُعْطِيهَا شَيْئاً
And I asked him-asws about a man who says to his maid and he intends to free her and marry her, ‘I free you and make your freedom to be your dower’. He-asws said: ‘She is free and she is with a choice, if she like she marries and if she likes, no; and if she does marry him, then let him give her something, and if he says, ‘I marry you and make your freedom to be your dower’, the marriage is allowed, and if he likes, he gives her something’.
وَ سَأَلْتُهُ عَنْ مُكَاتَبٍ بَيْنَ قَوْمٍ أَعْتَقَ بَعْضُهُمْ نَصِيبَهُ ثُمَّ عَجَزَ الْمُكَاتَبُ بَعْدَ ذَلِكَ مَا حَالُهُ قَالَ عَتَقَ بِمَا عَتَقَ مِنْهُ وَ يُسْتَسْعَى فِيمَا بَقِيَ
And I asked him-asws about a written contract between a group freeing part of him, then the contractee is unable (to complete the contract) after that, what is his state? He-asws said: ‘He is free with what is freed from it, and he will strive regarding what remains’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ كَاتَبَ مَمْلُوكَهُ وَ قَالَ بَعْدَ مَا كَاتَبَهُ هَبْ لِي بَعْضَ مُكَاتَبَتِي وَ أُعَجِّلُ بَعْضَ مُكَاتَبَتِي لَكَ مَكَانِي أَ يَحِلُّ ذَلِكَ قَالَ إِذَا كَانَتْ هِبَةً فَلَا بَأْسَ وَ إِنْ قَالَ حُطَّ عَنِّي وَ أُعَجِّلُ لَكَ فَلَا يَصْلُحُ
And I asked him-asws about a man who contracts his slave and says after having contracted him, ‘Gift to me part of my contract and I shall make part of my contract to be for you in its place’, is that Permissible?’ He-asws said: ‘When it was a gift, there is no problem, and if he says, ‘Drop from me and I shall make for you’, then it is not correct’.
وَ سَأَلْتُهُ عَنْ مُكَاتَبٍ أَدَّى نِصْفَ مُكَاتَبَتِهِ أَوْ بَعْضَهَا ثُمَّ مَاتَ وَ تَرَكَ وُلْداً وَ مَالًا كَثِيراً مَا حَالُهُ قَالَ إِذَا أَدَّى النِّصْفَ عَتَقَ وَ يُؤَدَّى مُكَاتَبَتُهُ مِنْ مَالِهِ وَ مِيرَاثُهُ لِوُلْدِهِ
And I asked him-asws about a contracted slave fulfilling half of his contract, or part of it, then dies and leaves a child and a lot of wealth, what is his state?’ He-asws said: ‘When he has fulfilled the half, he is free, and it would be paid to the contractor from his wealth and his inheritance to his children’.
وَ سَأَلْتُهُ عَنِ الْمُسْلِمِ هَلْ يَصْلُحُ لَهُ أَنْ يَأْكُلَ مَعَ الْمَجُوسِيِّ فِي قَصْعَةٍ وَاحِدَةٍ وَ يَقْعُدَ مَعَهُ عَلَى فِرَاشِهِ أَوْ فِي مَسْجِدِهِ أَوْ يُصَافِحَهُ قَالَ لَا
And I asked him-asws about the Muslim, is it correct for him that he eats with the Magians in one bowl, and sits with him upon his bed or in his Masjid, or shakes his hand?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الْمُكَاتَبِ جَنَى جِنَايَةً عَلَى مَنْ هِيَ قَالَ هِيَ عَلَى الْمُكَاتَبِ
He said, ‘And I asked him-asws about the contracted slave committing a crime, upon whom would it be?’ He-asws said: ‘It is upon the contracted slave’.
وَ سَأَلْتُهُ عَنِ الْمُكَاتَبِ عَلَيْهِ فِطْرَةُ رَمَضَانَ أَوْ عَلَى مَنْ كَاتَبَهُ أَ وَ تَجُوزُ شَهَادَتُهُ قَالَ الْفِطْرَةُ عَلَيْهِ وَ لَا تَجُوزُ شَهَادَتُهُ
And I asked him-asws about the contracted slave, is the Fitra of (the Month of) Ramazan upon him, or upon the one who contracted him, or is his testimony allowed?’ He-asws said: ‘The Fitra is upon him and his testimony is not allowed’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَعْتَقَ نِصْفَ مَمْلُوكِهِ وَ هُوَ صَحِيحٌ مَا حَالُهُ قَالَ يَعْتِقُ النِّصْفُ وَ يَسْعَى فِي النِّصْفِ الْآخَرِ يُقَوَّمُ قِيمَةَ عَدْلٍ
And I asked him-asws about a man who frees half of his slave, and he is healthy, what is his state?’ He-asws said: ‘He is half free and he should strive regarding the other half, establishing a fair price’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ لَهُ أَنْ يَلْبَسَ الطَّيْلَسَانَ فِيهِ دِيبَاجٌ وَ الْبَرَّكَانَ عَلَيْهِ حَرِيرٌ قَالَ لَا
And I asked him-asws about the man, is it correct for him that he wears a pallium wherein is brocade, and the back cloth having silk upon it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الدِّيبَاجِ أَ يَصْلُحُ لِبَاسُهُ لِلنَّاسِ قَالَ لَا
And I asked him-asws about the brocade, is its garment correct for the people?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الْخَلَاخِيلِ أَ يَصْلُحُ لُبْسُهَا لِلنِّسَاءِ وَ الصِّبْيَانِ قَالَ إِنْ كُنَّ صُمّاً فَلَا بَأْسَ وَ إِنْ يَكُنْ لَهَا صَوْتٌ فَلَا
And I asked him-asws about the anklets, is it correct for the women and the children to wear these? He-asws said: ‘If these were silent, there is no problem, and if there happens to be sound for it, then no’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ أَنْ يَرْكَبَ دَابَّةً عَلَيْهَا الْجُلْجُلُ قَالَ إِنْ كَانَ لَهُ صَوْتٌ فَلَا وَ إِنْ كَانَ أَصَمَّ فَلَا بَأْسَ
And I asked him-asws about the man, is it correct that he rides an animal having a small bell upon it? He-asws said: ‘If there was a sound for it, then no, and if it was silent, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْفَأْرَةِ تَمُوتُ فِي السَّمْنِ وَ الْعَسَلِ الْجَامِدِ أَ يَصْلُحُ أَكْلُهُ قَالَ اطْرَحْ مَا حَوْلَ مَكَانِهَا الَّذِي مَاتَتْ فِيهِ وَ كُلْ مَا بَقِيَ وَ لَا بَأْسَ
And I asked him-asws about the mouse dying in the solidified butter and the honey, is it correct to eat it? He-asws said: ‘Thrown what is around its place in which it died and eat what remains, and there is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَاشِيَةِ تَكُونُ لِرَجُلٍ فَيَمُوتُ بَعْضُهَا أَ يَصْلُحُ لَهُ بَيْعُ جُلُودِهَا وَ دِبَاغُهَا وَ يَلْبَسَهَا قَالَ لَا وَ إِنْ لَبِسَهَا فَلَا يُصَلِّي فِيهَا
And I asked him-asws about the cattle of a man, some of them die, is it correct for him that he sells their skins, and their tanning and wears these?’ He-asws said: ‘No, and if he wears these, he cannot pray Salat in it’.
وَ سَأَلْتُهُ عَنِ الدَّابَّةِ أَ يَصْلُحُ أَنْ يَضْرِبَ وَجْهَهَا أَوْ يَسِمَهَا بِالنَّارِ قَالَ لَا بَأْسَ
And I asked him-asws about the animal, is it correct to strike its face or brand it with the fire?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ أَنْ يَأْخُذَ مِنْ لِحْيَتِهِ قَالَ أَمَّا مِنْ عَارِضَيْهِ فَلَا بَأْسَ وَ أَمَّا مِنْ مُقَدَّمِهِ فَلَا يَأْخُذْ
And I asked him-asws about the man, is it correct if he takes from his beard? He-asws said: ‘As for from its sides, there is no problem, and as for from its front, he should not take’.
وَ سَأَلْتُهُ عَنْ أَخْذِ الشَّارِبَيْنِ أَ سُنَّةٌ هُوَ قَالَ نَعَمْ
And I asked him-asws about taking the moustache, is it a Sunnah?’ He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ النَّثْرِ لِلسُّكَّرِ فِي الْعُرْسِ أَوْ غَيْرِهِ أَ يَصْلُحُ أَكْلُهُ قَالَ يُكْرَهُ أَكْلُ مَا انْتُهِبَ
And I asked him-asws about the confuting of the sugar during the wedding, or something else, is it correct to eat it? He-asws said: ‘It is abhorrent to eat what is expired’.
وَ سَأَلْتُهُ عَنْ جَعْلِ الْآبِقِ وَ الضَّالَّةِ قَالَ لَا بَأْسَ
And I asked him-asws about making (a reward) for the absconded and the lost. He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ بَيْعِ الْوَلَاءِ يَحِلُّ قَالَ لَا
And I asked him-asws about selling the loyalty, Permissible?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يُصَلِّيَ فِي مَسْجِدٍ وَ حِيطَانُهُ كِوًى كُلُّهُ قِبْلَتُهُ وَ جَانِبَيْهِ [جَانِبَاهُ] وَ امْرَأَةٌ تُصَلِّي حِيَالَهُ يَرَاهَا وَ لَا تَرَاهُ قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct if he prays Salat in a Masjid and its walls have holes in them, its front and its sides, and a woman is praying Salat behind it, he can see her and she cannot see him?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَكُونُ فِي صَلَاتِهَا قَائِمَةً يَبْكِي ابْنُهَا إِلَى جَنْبِهَا هَلْ يَصْلُحُ لَهَا أَنْ تَتَنَاوَلَهُ وَ تَحْمِلَهُ وَ هِيَ قَائِمَةٌ تُرِيدُ أَنْ تَذْبَحَ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ
And I asked him-asws about the woman who happens to be standing in her Salat, her son is crying by her side, is it correct for her that she takes him and carries him while she is standing?’ He-asws said: ‘She cannot carry while she is standing’.
قَالَ لَا تَحْمِلُ وَ هِيَ قَائِمَةٌ وَ سَأَلْتُهُ عَنِ الْأُضْحِيَّةِ قَالَ ضَحِّ بِكَبْشٍ أَمْلَحَ أَقْرَنَ فَحْلًا سَمِيناً فَإِنْ لَمْ تَجِدْ كَبْشاً سَمِيناً فَمِنْ فُحُولَةِ الْمِعْزَى وَ مَوْجُوءٍ مِنَ الضَّأْنِ أَوِ الْمِعْزَى فَإِنْ لَمْ تَجِدْ فَنَعْجَةً مِنَ الضَّأْنِ سَمِينَةً
And I asked him-asws about the sacrifice. He-asws said: ‘Sacrifice with a ram, clear, horned, male, fat. If you cannot find a fat ram, then a male goat, and a fat one from the sheep or the goat. If you cannot find, then and ewe from the fat sheep.
وَ كَانَ عَلِيٌّ ع يَقُولُ ضَحِّ بِثَنِيٍّ فَصَاعِداً وَ اشْتَرِهِ سَلِيمَ الْأُذُنَيْنِ وَ الْعَيْنَيْنِ وَ اسْتَقْبِلِ الْقِبْلَةَ وَ قُلْ حِينَ السَّماواتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ ما أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلاتِي وَ نُسُكِي وَ مَحْيايَ وَ مَماتِي لِلَّهِ رَبِّ الْعالَمِينَ لا شَرِيكَ لَهُ وَ بِذلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ
And Ali-asws was saying: ‘Sacrifice with a praiseworthy onwards, and buy it (which is) sound (in good order) of the ears, and the eyes, and face the Qiblah, and say when you want to sacrifice, ‘I turn my face to the One Who Originated the skies and the earth, being upright, Muslim, and I am not from the Polytheists. ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, and I am the first of submitters’ [6:163].
اللَّهُمَّ مِنْكَ وَ لَكَ اللَّهُمَّ تَقَبَّلْ مِنِّي بِسْمِ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ وَ اللَّهُ أَكْبَرُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِهِ ثُمَّ كُلْ وَ أَطْعِمْ
O Allah-azwj! From You-azwj and for You-azwj. Accept from me. In the Name of Allah-azwj Who, there is no god except He-azwj, and Allah-azwj is the Greatest, and may Allah-azwj Send Salawat upon Muhammad-saww and upon the People of his-saww Household’, then eat and feed’.
وَ سَأَلْتُهُ عَنِ التَّكْبِيرِ فِي أَيَّامِ التَّشْرِيقِ قَالَ يَوْمَ النَّحْرِ صَلَاةَ الْأُولَى إِلَى آخِرِ أَيَّامِ التَّشْرِيقِ مِنْ صَلَاةِ الْعَصْرِ يُكَبِّرُ يَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ
And I asked him-asws about the Takbeer in the days of Al-Tashreek. He-asws said: ‘The day of the sacrifice, the first Salat up to the end of the days of Al-Tashreek from Salat Al-Asr, exclaim Takbeer saying, (اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ)
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لِوَلَدِهِ الْجَارِيَةُ أَ يَطَؤُهَا قَالَ إِنْ أَحَبَّ أَنْ يُقَوِّمَهَا عَلَى نَفْسِهِ قِيمَةً وَ يُشْهِدَ شَاهِدَيْنِ عَلَى نَفْسِهِ بِثَمَنِهَا فَيَطَؤُهَا إِنْ أَحَبَّ وَ إِنْ كَانَ لِوَلَدِهِ مَالٌ وَ أَحَبَّ أَنْ يَأْخُذَ مِنْهُ فَلْيَأْخُذْ وَ إِنْ كَانَتِ الْأُمُّ حَيَّةً فَلَا أُحِبُّ أَنْ تَأْخُذَ مِنْهُ شَيْئاً إِلَّا قَرْضاً
And I asked him-asws about the man whose son happens to have the slave girl, can he copulate with her?’ He-asws said: If he likes he can evaluate a price upon himself, and get two witnesses to witness upon himself with her price, then he can copulate with her if he so like; and if there was wealth for his son and he like to take from it, then let him take, and if it the mother was alive, then it is not liked that he takes anything from it except borrows it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَذْبَحُ عَلَى غَيْرِ قِبْلَةٍ قَالَ لَا بَأْسَ إِذَا لَمْ يَتَعَمَّدْ وَ إِنْ ذَبَحَ وَ لَمْ يُسَمِّ فَلَا بَأْسَ أَنْ يُسَمِّيَ إِذَا ذَكَرَ بِسْمِ اللَّهِ عَلَى أَوَّلِهِ وَ آخِرِهِ ثُمَّ يَأْكُلُ
And I asked him-asws about the man slaughtering in a direction other than the Qiblah. He-asws said: ‘There is no problem when it was not deliberate; and if he slaughters and does not Name (Bismillah), there is no problem if he Name when he remembers, ‘Bismillah upon its beginning and its end’, then he can eat’.
وَ سَأَلْتُهُ عَنِ الزَّكَاةِ أَ يُعْطَاهَا مَنْ لَهُ الْمِائَةُ قَالَ نَعَمْ وَ مَنْ لَهُ الدَّارُ وَ الْعَبْدُ فَإِنَّ الدَّارَ لَيْسَ نَعُدُّهَا مَالًا
And I asked him-asws about the Zakat, can one give it to the one who has one hundred for him?’ He-asws said: ‘And the one who has a house for him, and the slave, for the hour, we-asws do not count it as wealth’.
وَ سَأَلْتُهُ عَنِ الْحَائِضِ قَالَ يُشْرَبُ مِنْ سُؤْرِهَا وَ لَا يُتَوَضَّأُ مِنْهُ
And I asked him-asws about the menstruating one. He-asws said: ‘You can drink from her left-over, but you cannot do Wudu from it’.
وَ سَأَلْتُهُ عَنِ الْمَمْلُوكِ يُعْطَى مِنَ الزَّكَاةِ قَالَ لَا
And I asked him-asws about the slave, can he be given from the Zakat?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الصَّرُورَةِ يُحِجُّهُ الرَّجُلُ مِنَ الزَّكَاةِ قَالَ نَعَمْ وَ لَيْسَ يَنْبَغِي لِأَهْلِ مَكَّةَ أَنْ يَمْنَعَ الْحَاجَّ شَيْئاً مِنَ الدُّورِ يَنْزِلُونَهَا
And I asked him-asws about the ones who have not performed Hajj, can they get them to perform Hajj from the Zakat?’ He-asws: ‘Yes, and it isn’t befitting for the people of Makkah that he prevents the pilgrim of anything from the houses to descend’.
وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ اذْكُرُوا اللَّهَ كَثِيراً قَالَ قُلْتُ مَنْ ذَكَرَ اللَّهَ مِائَتَيْ مَرَّةٍ أَ كَثِيرٌ هُوَ قَالَ نَعَمْ
And I asked him-asws about the Words of Allah-azwj Mighty and Majestic: and remember Allah much, [8:45]. I said, ‘One who mentions Allah-azwj two hundred times, it is (classified as) ‘much’?’ He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ النَّوْمِ بَعْدَ الْغَدَاةِ قَالَ لَا حَتَّى تَطْلُعَ الشَّمْسُ
And I asked him-asws about sleeping after the early morning. He-asws said: ‘No, until the sun emerges’.
قَالَ وَ ذَكَرَ الْخَاتَمَ قَالَ إِذَا اغْتَسَلْتَ فَحَوِّلْهُ مِنْ مَكَانِهِ وَ إِنْ نَسِيتَ حَتَّى تَقُومَ فِي الصَّلَاةِ فَلَا آمُرُكَ أَنْ تُعِيدَ الصَّلَاةَ
And I mentioned the ring. He-asws said: ‘When you wash, then turn it from its place, and if you forget until you are standing in the Salat, then I-asws do not order you to repeat the Salat’.
وَ ذَكَرَ ذُو الْقَرْنَيْنِ قُلْتُ عَبْداً كَانَ أَمْ مَلَكاً قَالَ عَبْدٌ أَحَبَّ اللَّهَ فَأَحَبَّهُ وَ نَصَحَ لِلَّهِ فَنَصَحَهُ اللَّهُ
And I mentioned Zulqarnayn, I said, ‘Was he a servant (Prophet-as) or a king?’ He-asws said: ‘A servant who loved Allah-azwj and Allah-azwj Loved him, and he advised for the Sake of Allah-azwj, so Allah-azwj Advised him’.
وَ سَأَلْتُهُ عَنِ الِاخْتِلَافِ فِي الْقَضَاءِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي أَشْيَاءَ مِنَ الْمَعْرُوفِ أَنَّهُ لَمْ يَأْمُرْ بِهَا وَ لَمْ يَنْهَ عَنْهَا إِلَّا أَنَّهُ نَهَى عَنْهَا نَفْسَهُ وَ وُلْدَهُ فَقُلْتُ كَيْفَ يَكُونُ ذَلِكَ قَالَ أَحَلَّتْهَا آيَةٌ وَ حَرَّمَتْهَا آيَةٌ
And I asked him-asws about the differing in the judgments of Amir Al-Momineen-asws regarding things from the good, he-asws did not order with nor did he-asws forbid from these except that he-asws forbade himself-asws and his-asws children from these, so I said, ‘How can that be so?’ He-asws said: ‘A Verse Permitted it and a Verse Prohibited it’.
فَقُلْتُ هَلْ يَصْلُحُ إِلَّا بِأَنَّ إِحْدَاهُمَا مَنْسُوخَةٌ أَمْ هُمَا مُحْكَمَتَانِ يَنْبَغِي أَنْ يُعْمَلَ بِهِمَا قَالَ قَدْ بَيَّنَ إِذْ نَهَى نَفْسَهُ وَ وُلْدَهُ
I said, ‘Is it correct until one of the two was Abrogated or they are both Decisive, that he-asws acted with both of these?’ He-asws said: ‘That is clear when he-asws forbade himself-asws and his-asws children’.
قُلْتُ لَهُ فَمَا مَنَعَ أَنْ يُبَيِّنَ لِلنَّاسِ قَالَ خَشِيَ أَنْ لَا يُطَاعَ وَ لَوْ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع ثَبَتَتْ قَدَمَاهُ أَقَامَ كِتَابَ اللَّهِ كُلَّهُ وَ الْحَقَّ كُلَّهُ وَ صَلَّى حَسَنٌ وَ حُسَيْنٌ وَرَاءَ مَرْوَانَ وَ نَحْنُ نُصَلِّي مَعَهُمْ
I said to him-asws, ‘What prevented him-asws from explaining to the people?’ He-asws said: ‘Fear that he-asws would not be obeyed, and if Amir Al-Momineen-asws had affirmed his-asws feet, he-asws would have established the Book of Allah-azwj all of it, and the Truth, all of it. And Hassan-asws and Husayn-asws had prayed Salat behind Marwan (due to Taqaiyya), and we-asws pray Salat with them’.
وَ سَأَلْتُهُ عَمَّنْ يَرْوِي عَنْكُمْ تَفْسِيراً وَ ثَوَابَهُ عَنْ رَسُولِ اللَّهِ ص فِي قَضَاءٍ أَوْ طَلَاقٍ أَوْ فِي شَيْءٍ لَمْ نَسْمَعْهُ قَطُّ مِنْ مَنَاسِكٍ أَوْ شِبْهِهِ فِي غَيْرِ أَنْ يُسَمِّيَ لَكُمْ عَدُوّاً أَ وَ يَسَعُنَا أَنْ نَقُولَ فِي قَوْلِهِ اللَّهُ أَعْلَمُ إِنْ كَانَ مُحَمَّدٌ يَقُولُونَهُ قَالَ لَا يَسَعُكُمْ حَتَّى تَسْتَيْقِنُوا
And I asked him-asws about the one who reports an interpretation from you-asws, and its Reward from Rasool-Allah-saww regarding a judgment, or divorce, or regarding anything we have not heard at all from a ritual, or its like regarding other than the enemies are naming for you-asws, or does it give us the leeway that we should be saying regarding his words, ‘Allah-azwj is more Knowing if Muhammad-saww had said it’. He-asws said: ‘There is no leeway for you until you are certain’.
وَ سَأَلْتُهُ عَنْ نَبِيِّ اللَّهِ هَلْ كَانَ يَقُولُ عَلَى اللَّهِ شَيْئاً قَطُّ أَوْ يَنْطِقُ عَنْ هَوًى أَوْ يَتَكَلَّفُ فَقَالَ لَا
And I asked him-asws about a Prophet-as of Allah-azwj, did he-as (ever) say anything against Allah-azwj at all, or spoken from his-as own whims, or assumed?’ He-asws said: ‘No’.
فَقُلْتُ أَ رَأَيْتَكَ قَوْلَهُ لِعَلِيٍّ ع مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُ أَمَرَهُ بِهِ قَالَ نَعَمْ
I said, ‘What is your-asws view of his-saww words for Ali-asws: ‘One whose Master I-saww was, so Ali-asws is his Master-asws’, did Allah-azwj Command him-saww with it?’ He-asws said: ‘Yes’.
قُلْتُ فَأَبْرَأُ إِلَى اللَّهِ مِمَّنْ أَنْكَرَ ذَلِكَ مُنْذُ يَوْمَ أَمَرَ بِهِ رَسُولُ اللَّهِ ص قَالَ نَعَمْ
I said, ‘So, shall I disavow to Allah-azwj from the one who denies that since the day Rasool-Allah-saww ordered with it?’ He-asws said: ‘Yes’.
قُلْتُ هَلْ يُسَلِّمُ النَّاسُ حَتَّى يَعْرِفُوا ذَلِكَ قَالَ لَا إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا
I said, ‘Are the people safe until they recognise that?’ He-asws said: ‘No, Except the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]’.
قُلْتُ مَنْ هُوَ قَالَ أَ رَأَيْتُمْ خَدَمَكُمْ وَ نِسَاءَكُمْ مِمَّنْ لَا يَعْرِفُ ذَلِكَ أَ تَقْتُلُونَ خَدَمَكُمْ وَ هُمْ مَقْرُونٌ لَكُمْ وَ قَالَ مَنْ عُرِضَ عَلَيْهِ ذَلِكَ فَأَنْكَرَهُ فَأَبْعَدَهُ اللَّهُ وَ أَسْحَقَهُ لَا خَيْرَ فِيهِ
I said, ‘Who is it?’ He-asws said: ‘What is your view of your servants and your womenfolk, they are from the ones who do not recognise that, will you be killing your servants while they are joined to you?’ And he-asws said: ‘One to whom that is presented, but he denies it, so Allah-azwj is Remote from him and he is destroyed, there is no good in him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَقُولُ إِنِ اشْتَرَيْتُ فُلَاناً فَهُوَ حُرٌّ وَ إِنِ اشْتَرَيْتُ هَذَا الثَّوْبَ فَهُوَ صَدَقَةٌ وَ إِنْ نَكَحْتُ فَهِيَ طَلَاقٌ قَالَ لَيْسَ ذَلِكَ بِشَيْءٍ
And I asked him-asws about a man saying, I buy so and so, but he is free, and I buy this cloth but it is a charity, and I marry but it is a divorce’. He-asws said: ‘That isn’t anything (no effect)’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ امْرَأَتَهُ فِي غَيْرِ عِدَّةٍ فَقَالَ إِنَّ ابْنَ عُمَرَ طَلَّقَ امْرَأَتَهُ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ هِيَ حَائِضٌ فَأَمَرَهُ رَسُولُ اللَّهِ ص أَنْ يُرَاجِعَهَا وَ لَمْ يَحْسُبْ تِلْكَ التَّطْلِيقَةَ
And I asked him-asws about the man who divorces his wife without a waiting period. He-asws said: ‘Ibn Umar divorced his wife in the era of Rasool-Allah-saww and she was menstruating, so Rasool-Allah-saww ordered him to return to her and did not count that as the divorce’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ لِامْرَأَتِهِ أَنْتِ عَلَيَّ حَرَامٌ قَالَ هِيَ يَمِينٌ يُكَفِّرُهَا قَالَ اللَّهُ تَعَالَى لِمُحَمَّدٍ ص يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضاتَ أَزْواجِكَ وَ اللَّهُ غَفُورٌ رَحِيمٌ قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمانِكُمْ وَ اللَّهُ مَوْلاكُمْ فَجَعَلَهَا يَمِيناً فَكَفَّرَهَا نَبِيُّ اللَّهِ ص
And I asked him-asws about the man who is saying to his wife, ‘You are Prohibited unto me’. He-asws said: ‘It is an oath, he should expiate it. Allah-azwj the Exalted Said to Muhammad-saww: O you the Prophet! Do not deny (yourself) what Allah has Permitted for you, seeking pleasure of your wives, and Allah is Forgiving, Merciful [66:1] Allah has Imposed for you all a dissolution of your oaths, and Allah is your Guardian, [66:2]. He-azwj Made it to be an oath, so Rasool-Allah-saww atoned for it’.
وَ سَأَلْتُهُ بِمَا يُكَفِّرُ يَمِينَهُ قَالَ إِطْعَامُ عَشَرَةِ مَسَاكِينَ فَقُلْتُ كَمْ إِطْعَامُ كُلِّ مِسْكِينٍ فَقَالَ مُدٌّ مُدٌّ
And I asked him-asws of what can one expiate an oath with?’ He-asws said: ‘The feeding of ten poor ones’. I said, ‘How much to feed each poor one?’ He-asws said: ‘A Mudd, a Mudd (Handful)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَكَلَ رِبًا لَا يَرَى إِلَّا أَنَّهُ حَلَالٌ قَالَ لَا يَضُرُّهُ حَتَّى يُصِيبَهُ مُتَعَمِّداً فَهُوَ رِباً
And I asked him-asws about a man who consumes interest, not viewing it except as Permissible. He-asws said: ‘It would not harm him until he attaint it deliberately, then it would be interest’.
وَ سَأَلْتُهُ عَنْ هَذِهِ الْآيَةِ أَوْ كِسْوَتُهُمْ لِلْمَسَاكِينِ قَالَ ثَوْبٌ يُوَارِي بِهِ عَوْرَتَهُ
And I asked him-asws about this Verse; ‘or their clothing [5:89] for the poor. He-asws said: ‘A garment to cover his nakedness with’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَقُولُ عَلَيَّ نَذْرٌ وَ لَا يُسَمِّي شَيْئاً قَالَ لَيْسَ بِشَيْءٍ
And I asked him-asws about a man who is saying, ‘Upon me is a vow’, and he does not specify anything. He-asws said: ‘It isn’t anything’.
وَ سَأَلْتُهُ عَنِ الصِّيَامِ فِي الْحَضَرِ قَالَ ثَلَاثَةُ أَيَّامٍ فِي كُلِّ شَهْرٍ الْخَمِيسُ فِي جُمْعَةٍ وَ الْأَرْبِعَاءُ فِي جُمْعَةٍ وَ الْخَمِيسُ فِي جُمْعَةٍ
And I asked him-asws about the Fasting during the staying. He-asws said: ‘Three days during every month – the Thursday in a week, and the Wednesday in a week, and the Thursday in a week’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمُوتُ وَ لَهُ أُمُّ وَلَدٍ وَ لَهُ مَعَهَا وَلَدٌ أَ يَصْلُحُ لِلرَّجُلِ أَنْ يَتَزَوَّجَهَا قَالَ أُخْبِرُكَ مَا أَوْصَى عَلِيٌّ ع فِي أُمَّهَاتِ الْأَوْلَادِ قُلْتُ نَعَمْ قَالَ إِنَّ عَلِيّاً أَوْصَى أَيُّمَا امْرَأَةٍ مِنْهُنَّ كَانَ لَهَا وَلَدٌ فَهِيَ مِنْ نَصِيبِ وَلَدِهَا
And I asked him-asws about the man who dies and has a mother of a child, and has a child with her, is it correct for the man to get married to her?’ He-asws said: ‘Shall I-asws inform you what Ali-asws bequeathed regarding the mothers of the children?’ I said, ‘Yes’. He-asws said: ‘Ali-asws bequeathed: ‘Whichever woman from them who has a child for her, so she is from a share of her child’.
وَ سَأَلْتُهُ عَنْ كَسْبِ الْحَجَّامِ قَالَ إِنَّ رَجُلًا أَتَى رَسُولَ اللَّهِ ص يَسْأَلُهُ عَنْهُ فَقَالَ لَهُ هَلْ لَكَ نَاضِحٌ قَالَ نَعَمْ قَالَ اعْلِفْهُ إِيَّاهُ
And I asked him-asws about the earnings of the cupper. He-asws said: ‘A man came to Rasool-Allah-saww to ask him-saww about it. He-saww said to him: ‘Is there a (water-drawing) camel for you?’ He said, ‘Yes’. He-saww said: ‘Let it draw it for him’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَعَمَّدُ الْغِنَاءَ يُجْلَسُ إِلَيْهِ قَالَ لَا
And I asked him-asws about the man who deliberates the singing, can one be seated to him?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَصَدَّقُ عَلَى وُلْدِهِ أَ يَصْلُحُ لَهُ أَنْ يَرُدَّهَا قَالَ قَالَ رَسُولُ اللَّهِ ص الَّذِي يَتَصَدَّقُ بِصَدَقَةٍ ثُمَّ يَرْجِعُ فِيهَا مِثْلُ الَّذِي يَقِيءُ ثُمَّ يَرْجِعُ فِي قَيْئِهِ
And I asked him-asws about the man who gives charity unto his child, is it correct for him that he retracts it?’ He-asws said: ‘Rasool-Allah-saww said: ‘The one who gives charity with a charity then retracts it, is an example of the one who vomits then retracts his vomit’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَمُرُّ عَلَى ثَمَرَةٍ فَيَأْكُلُ مِنْهَا قَالَ نَعَمْ قَدْ نَهَى رَسُولُ اللَّهِ ص أَنْ تُسْتَرَ الْحِيطَانُ بِرَفْعِ بِنَائِهَا
And I asked him-asws about a man who passes by a fruit, so he eats from it? He-asws said: ‘Yes, Rasool-Allah-saww had forbidden that if it was veiled by the walls by the tallness of its construction’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُعْطَى الْأَرْضَ عَلَى أَنْ يَعْمُرَهَا وَ يَكْرِيَ أَنْهَارَهَا بِشَيْءٍ مَعْلُومٍ قَالَ لَا بَأْسَ
And I asked him-asws about the man who gives the land upon (a stipulation) that he would build it and to flow its rivers, for something known. He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ أَهْلِ الْأَرْضِ أَ يَأْكُلُ فِي إِنَائِهِمْ إِذَا كَانُوا يَأْكُلُونَ الْمَيْتَةَ وَ الْخِنْزِيرَ قَالَ لَا وَ لَا فِي آنِيَةِ الذَّهَبِ وَ الْفِضَّةِ
And I asked him-asws about the people of the land (Zimmi), can one eat in their utensils when they were eating the dead and the pig?’ He-asws said: ‘No, nor in a utensil of the gold and the silver’.
وَ سَأَلْتُهُ عَنِ الْكَبَائِرِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَ إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ قَالَ الَّتِي أَوْجَبَ اللَّهُ عَلَيْهَا النَّارَ
And I asked him-asws about the major sins which Allah-azwj Mighty and Majestic Said: If you shun the major sins which you are Forbidden from, [4:31]. He-asws said: ‘Those Allah-azwj has Obligated the Fire upon’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَصْرِمُ أَخَاهُ وَ ذَا قَرَابَتِهِ مِمَّنْ لَا يَعْرِفُ الْوَلَايَةَ قَالَ إِنْ لَمْ يَكُنْ عَلَيْهِ طَلَاقٌ أَوْ عِتْقٌ فَلْيُكَلِّمْهُ
And I asked him-asws about the man, ‘Can one abandon his brother and the one with his relationship from the ones who do not recognise the Wilayah?’ He-asws said: ‘If there does not happen to be a divorce or a freeing (of a slave) upon him, then let him speak to him’.
وَ سَأَلْتُهُ عَمَّنْ يَرَى هِلَالَ شَهْرِ رَمَضَانَ وَحْدَهُ لَا يُبْصِرُهُ غَيْرُهُ أَ لَهُ أَنْ يَصُومَ قَالَ إِذَا لَمْ يَشُكَّ فِيهِ فَلْيَصُمْ وَحْدَهُ وَ يَصُومُ مَعَ النَّاسِ إِذَا صَامُوا
And I asked him-asws about the one who sees the crescent of a Month of Ramazan alone, no one else having sighted it, is it for him that he Fasts? He-asws said: ‘When he does not doubt regarding it, then let him Fast alone, and he should Fast along with the people when they Fast’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ طَافَ فَذَكَرَ أَنَّهُ عَلَى غَيْرِ وُضُوءٍ فَكَيْفَ يَصْنَعُ قَالَ يَقْطَعُ طَوَافَهُ وَ لَا يَعْتَدُّ بِمَا طَافَ وَ عَلَيْهِ الْوُضُوءُ
And I asked him-asws about a man who performs Tawaaf, then he remembers that he is upon without a Wudu, how should he deal with it?’ He-asws said: ‘He should terminate his Tawaaf and not repeat what Tawaaf he had performed, and upon him is the Wudu’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ أَنْ يَلْمِسَ وَ يُقَبِّلَ وَ هُوَ يَقْضِي شَهْرَ رَمَضَانَ قَالَ لَا
And I asked him-asws about the man, is it correct that he touches and kisses (his wife) while he is paying back (Fasts of) a Month of Ramazan?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمْشِي فِي الْعَذَرَةِ وَ هِيَ يَابِسَةٌ فَتُصِيبُ ثِيَابَهُ أَوْ رِجْلَهُ أَ يَصْلُحُ لَهُ أَنْ يَدْخُلَ الْمَسْجِدَ فَيُصَلِّيَ وَ لَمْ يَغْسِلْ مَا أَصَابَهُ قَالَ إِذَا كَانَ يَابِساً فَلَا بَأْسَ
And I asked him-asws about the man who walks in the filth and it is dry, and it hits his clothes or his leg, is it correct for him that he enters the Masjid and he prays Salat, and does not wash what had hit him?’ He-asws said: ‘When it was dry, then there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُؤَذِّنُ أَوْ يُقِيمُ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ أَ يُجْزِيهِ ذَلِكَ قَالَ أَمَّا الْأَذَانُ فَلَا بَأْسَ وَ أَمَّا الْإِقَامَةُ فَلَا يُقِيمُ إِلَّا عَلَى وُضُوءٍ قُلْتُ فَإِنْ أَقَامَ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ أَ يُصَلِّي بِإِقَامَتِهِ قَالَ لَا
And I asked him-asws about the man proclaiming Azaan or Iqamah while he is without Wudu, is that allowed for him?’ He-asws said: ‘As for the Azaan, there is no problem, and as for the Iqamah, he should not proclaim Iqamah without Wudu’. I said, ‘If he proclaims Iqamah while he is without Wudu, can one pray Salat to his Iqamah?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكْسِرُ بَيْضَ الْحَمَامِ أَوْ بَعْضَهُ وَ فِي الْبَيْضِ فِرَاخٌ تَتَحَرَّكُ مَا عَلَيْهِ قَالَ يَتَصَدَّقُ عَمَّا تَحَرَّكَ مِنْهُ بِشَاةٍ يَتَصَدَّقُ بِلَحْمِهَا إِذَا كَانَ مُحْرِماً وَ إِنْ لَمْ يَتَحَرَّكِ الْفِرَاخُ تَصَدَّقَ بِثَمَنِهِ دَرَاهِمَ أَوْ شِبْهَهُ أَوِ اشْتَرَى بِهِ عَلَفاً لِحَمَامِ الْحَرَمِ
And I asked him-asws about the man who breaks an egg of the dove or part of it, and in the egg there is a chick, what is upon it?’ He-asws said: ‘He should give in charity of what moved from it, with a ram, giving in charity with its meat when he was in Ihraam, and if he is not Ihraam, he should give in charity with its price in Dirhams or the like of it, or but bird-seed for the doves of the Sanctuary (Harrum)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَ بَيْضَ نَعَامٍ فِيهِ فِرَاخٌ قَدْ تَحَرَّكَتْ مَا عَلَيْهِ قَالَ لِكُلِّ فَرْخٍ بَعِيرٌ يَنْحَرُهُ بِالْمَنْحَرِ
And I asked him-asws about a man who attains an ostrich egg wherein is a moving chick, what is upon him? He-asws said: ‘For every chick, a camel, sacrificing it by the neck’.
وَ سَأَلْتُهُ عَنِ النَّضُوحِ يُجْعَلُ فِيهِ النَّبِيذُ أَ يَصْلُحُ لِلْمَرْأَةِ أَنْ تُصَلِّيَ وَ هُوَ عَلَى رَأْسِهَا قَالَ لَا حَتَّى تَغْتَسِلَ مِنْهُ
And I asked him-asws about the perfume wherein is Al-Nabeez, is it correct for the woman that she prays Salat while it is upon her head?’ He-asws said: ‘No, until she washes from it’.
وَ سَأَلْتُهُ عَنِ الْكُحْلِ يَصْلُحُ أَنْ يُعْجَنَ بِالنَّبِيذِ قَالَ لَا
And I asked him-asws about the Kohl, is it correct for it to be kneaded with the Nabeez?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَلْبَسُ الثَّوْبَ الْمُشْبَعَ بِالْعُصْفُرِ قَالَ إِذَا لَمْ يَكُنْ فِيهِ طِيبٌ فَلَا بَأْسَ
And I asked him-asws about the man wearing the cloth dyed with the saffron. He-asws said: ‘When there does not happen to be any perfume in it, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ وَ هِيَ مُخْتَضِبَةٌ بِالْحِنَّاءِ وَ الْوَسِمَةِ قَالَ إِذَا بَرَزَ الْفَمُ وَ الْمَنْخِرُ فَلَا بَأْسَ
And I asked him-asws about the woman, and she is dyed with the henna and the indigo. He said, ‘When the mouth and the nostrils can be seen, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ لَبِسَ فِرَاءَ الثَّعَالِبِ وَ السَّنَانِيرِ قَالَ لَا بَأْسَ وَ لَا يُصَلِّي فِيهِ
And I asked him-asws about the man wearing the fur of the fox and the rabbit. He-asws said: ‘There is no problem, but he should not pray Salat in it’.
وَ سَأَلْتُهُ عَنْ لُبْسِ السَّمُّورِ وَ السِّنْجَابِ وَ الْفَنَكِ وَ الْقَاقُمِ قَالَ لَا بَأْسَ وَ لَا يُصَلِّى إِلَّا أَنْ يَكُونَ ذَكِيّاً
And I asked him-asws about wearing the (fur of the) beaver, and the squirrel, and the fox, and the weasel. He-asws said: ‘There is no problem, but he cannot pray Salat unless it happens to be purified’.
وَ سَأَلْتُهُ عَنِ الْإِقْرَانِ بَيْنَ التِّينِ وَ التَّمْرِ وَ سَائِرِ الْفَوَاكِهِ أَ يَصْلُحُ قَالَ نَهَى رَسُولُ اللَّهِ ص عَنِ الْإِقْرَانِ فَإِنْ كُنْتَ وَحْدَكَ فَكُلْ مَا أَحْبَبْتَ وَ إِنْ كُنْتَ مَعَ قَوْمٍ فَلَا تُقْرِنْ إِلَّا بِإِذْنِهِمْ
And I asked him-asws about the pairing between the olives and the dates, and the rest of the fruits, is it correct?’ He-asws said: ‘Rasool-Allah-saww forbade from the pairing. If you are alone then eat what you like, and if you are with people, then do not pair except with their permission’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْعُدُ فِي الْمَسْجِدِ وَ رِجْلُهُ خَارِجٌ مِنْهُ أَوِ انْتَقَلَ مِنَ الْمَسْجِدِ وَ هُوَ فِي صَلَاتِهِ أَ يَصْلُحُ لَهُ قَالَ لَا بَأْسَ
And I asked him-asws about the man sits in the Masjid and his legs are outside from it, or he shifts from the Masjid and he is in his Salat, is it correct for him?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْفِضَّةِ فِي الْخِوَانِ وَ الصَّحْفَةِ وَ السَّيْفِ وَ الْمِنْطَقَةِ وَ بِالسَّرْجِ أَوِ اللِّجَامِ يُبَاعُ بِدَرَاهِمَ أَقَلَّ مِنَ الْفِضَّةِ أَوْ أَكْثَرَ يَحِلُّ قَالَ يَبِيعُ الْفِضَّةَ بِدَنَانِيرَ وَ مَا سِوَى ذَلِكَ بِدَرَاهِمَ
And I asked him-asws about the silver (ware) in the table, and the platters, and the sword, and the girdle, and the saddle and the bridle, should one sell for Dirhams less than the silver or is it more Permissible?’ He-asws said: ‘Sell the silver for the Dinars, and whatever is besides that for the Dirhams’.
وَ سَأَلْتُهُ عَنِ السَّرْجِ وَ اللِّجَامِ فِيهِ الْفِضَّةُ أَ يُرْكَبُ بِهِ قَالَ إِنْ كَانَ مُمَوَّهاً لَا تَقْدِرُ أَنْ تَنْزِعَ مِنْهُ شَيْئاً فَلَا بَأْسَ وَ إِلَّا فَلَا تَرْكَبْ بِهِ
And I asked him-asws about the saddle and the bridle wherein is the silver, can one ride with it? ‘He-asws said: ‘If it was such that nothing can be removed from it, then there is no problem, or else do not ride with it’.
وَ سَأَلْتُهُ عَنِ السَّيْفِ يُعَلَّقُ فِي الْمَسْجِدِ قَالَ أَمَّا فِي الْقِبْلَةِ فَلَا وَ أَمَّا فِي جَانِبِهِ فَلَا بَأْسَ
And I asked him-asws about the sword hanging in the Masjid. He-asws said: ‘As for in the Qiblah, so no, and as for in its side, there is no problem’.
وَ سَأَلْتُهُ عَنْ أَلْبَانِ الْأُتُنِ أَ يُشْرَبُ لِدَوَاءٍ أَوْ يُجْعَلُ لِدَوَاءٍ قَالَ لَا بَأْسَ
And I asked him-asws about the dairy products, can one drink for medication or make it a part of a medication?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الشُّرْبِ فِي الْإِنَاءِ يُشْرَبُ فِيهِ الْخَمْرُ قَدَحَ عِيدَانٍ أَوْ بَاطِيَةٍ أَ يُشْرَبُ فِيهِ قَالَ إِذَا غُسِلَ فَلَا بَأْسَ
And I asked him-asws about the drinking in a utensil in which the wine is drunk, a wooden mug or a glass, can one drink in it?’ He-asws said: ‘When it is washed, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَغْتَسِلُ فِي الْمَكَانِ مِنَ الْجَنَابَةِ أَوْ يَبُولُ ثُمَّ يَجِفُّ أَ يَصْلُحُ لَهُ أَنْ يَفْتَرِشَ قَالَ نَعَمْ إِذَا كَانَ جَافّاً
And I asked him-asws about the man washing in the place from the ceremonial impurity, or if he urinates and then it dries, is it correct that he spreads (for bed)?’ He-asws said: ‘Yes, when it was dry’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَمُرُّ بِالْمَكَانِ فِيهِ الْعَذِرَةُ فَتَهُبُّ الرِّيحُ فَتَسْفِي عَلَيْهِ مِنَ الْعَذِرَةِ فَيُصِيبُ ثَوْبَهُ وَ رَأْسَهُ أَ وَ يُصَلِّي قَبْلَ أَنْ يَغْسِلَهُ قَالَ نَعَمْ يَنْفُضُهُ وَ يُصَلِّي فَلَا بَأْسَ
And I asked him-asws about the man who passed by the place wherein is the filth, and the wind blows it upon him from the filth, and it hits his clothes and his head, can he pray Salat before he washes it?’ He-asws Yes, he should shake it off and pray Salat, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْخَمْرِ يَكُونُ أَوَّلُهُ خَمْراً ثُمَّ يَصِيرُ خَلًّا أَ يُؤْكَلُ قَالَ نَعَمْ إِذَا ذَهَبَ سُكْرُهُ فَلَا بَأْسَ
And I asked him-asws about the wine, the beginning of it happens to be wine, then it becomes vinegar, can one consume it?’ He-asws said: ‘Yes, when its intoxicant is gone, there is no problem’.
وَ سَأَلْتُهُ عَنْ حُبِّ الْخَمْرِ أَ يُجْعَلُ فِيهِ الْخَلُّ وَ الزَّيْتُونُ أَوْ شِبْهُهُ قَالَ إِذَا غُسِلَ فَلَا بَأْسَ
And I asked him-asws about a container of the wine, can one make the vinegar, and the olive or the likes of it to be in it?’ He-asws said: ‘When it is washed, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْعَقِيقَةِ عَنِ الْغُلَامِ وَ الْجَارِيَةِ مَا هِيَ قَالَ سَوَاءٌ كَبْشٌ كَبْشٌ وَ يَحْلِقُ رَأْسَهُ فِي السَّابِعِ وَ يَتَصَدَّقُ بِوَزْنِهِ ذَهَباً أَوْ فِضَّةً فَإِنْ لَمْ يَجِدْ رَفَعَ الشَّعْرَ أَوْ عَرَفَ وَزْنَهُ فَإِذَا أَيْسَرَ تَصَدَّقَ بِوَزْنِهِ
And I asked him-asws about the Aqeeqa of the boy and the girl, what is it? He-asws said: ‘Same, a ram, a ram, and his head would be shaved in the seventh (day), and charity be given of its weight in gold or silver. If he cannot find, shave the hair or recognise its weight, so whenever he is affluent (can afford it), then give in charity of its weight.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدْعُو وَ حَوْلَهُ إِخْوَانُهُ يَجِبُ عَلَيْهِمْ أَنْ يُؤَمِّنُوا قَالَ إِنْ شَاءُوا فَعَلُوا وَ إِنْ شَاءُوا سَكَتُوا فَإِنْ دَعَا بِحَقٍّ وَ قَالَ لَهُمْ أَمِّنُوا وَجَبَ عَلَيْهِمْ أَنْ يَفْعَلُوا
And I asked him-asws about the man who supplicates and his brethren are around him, is it Obligatory upon them to say ‘Ameen’? He-asws said: ‘If they so desire to, they can do so, and they like to, they remain silent. If his supplication is rightful and he says to them, ‘Say Ameen’, it Obligates upon them that they do so’.
وَ سَأَلْتُهُ عَنِ الْغِنَاءِ أَ يَصْلُحُ فِي الْفِطْرِ وَ الْأَضْحَى وَ الْفَرَحِ قَالَ لَا بَأْسَ مَا لَمْ يَزْمُرْ بِهِ
And I asked him-asws about the singing, is it correct during the (Eids of) Al-Fitr and Al-Azha and the happiness? He-asws said: ‘There is no problem for as long as he does not blow (flute etc.) with it’.
وَ سَأَلْتُهُ عَنْ شَارِبِ الْخَمْرِ مَا حَالُهُ إِذَا سَكِرَ مِنْهَا قَالَ مَنْ شَرِبَ الْخَمْرَ فَمَاتَ بَعْدَهُ بِأَرْبَعِينَ يَوْماً لَقِيَ اللَّهَ كَعَابِدِ وَثَنٍ
And I asked him-asws about a drinker of the wine, what is his state when he is intoxicated from it? He-asws said: ‘One who drinks the wine and he dies after it within forty days, would meet Allah-azwj like a worshipper of idols’.
وَ سَأَلْتُهُ عَنِ النَّوْحِ عَلَى الْمَيِّتِ أَ يَصْلُحُ قَالَ يُكْرَهُ
And I asked him-asws about the lamenting upon the dead, is it correct?’ He-asws said: ‘It is disliked’.
وَ سَأَلْتُهُ عَنِ الشِّعْرِ أَ يَصْلُحُ أَنْ يُنْشَدَ فِي الْمَسْجِدِ قَالَ لَا بَأْسَ
And I asked him-asws about the poetry, is it correct if one vocalises in the Masjid?’ There is no problem’.
وَ سَأَلْتُهُ عَنِ الضَّالَّةِ أَ يَصْلُحُ أَنْ تُنْشَدَ فِي الْمَسْجِدِ قَالَ لَا بَأْسَ
And I asked him-asws about the lost property, is it correct that one publicises it in the Masjid? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ فِطْرَةِ شَهْرِ رَمَضَانَ عَلَى كُلِّ إِنْسَانٍ هِيَ أَمْ عَلَى مَنْ صَامَ وَ عَرَفَ الصَّلَاةَ قَالَ كُلُّ صَغِيرٍ وَ كَبِيرٍ مِمَّنْ يَعُولُ
And I asked him-asws about Fitra of a Month of Ramazan, is it upon every human being, or upon one who Fasts and knows the Salat? He-asws said: ‘Every young and old from the ones dependant.
وَ سَأَلْتُهُ عَنْ قَتْلِ النَّمْلَةِ أَ يَصْلُحُ قَالَ لَا تَقْتُلْهَا إِلَّا أَنْ تُؤْذِيَكَ
And I asked him-asws about killing the ant, is it correct? He-asws said: ‘Do not kill it except if it is harming you’.
وَ سَأَلْتُهُ عَنْ قَتْلِ الْهُدْهُدِ قَالَ لَا تُؤْذِيهِ وَ لَا تَذْبَحْهُ فَنِعْمَ الطَّيْرُ هُوَ
And I asked him-asws about killing the Hoopoe bird. He-asws said: ‘Neither harm it nor slaughter it, for it is the good bird’.
وَ سَأَلْتُهُ عَمَّنْ تَرَكَ قِرَاءَةَ أُمِّ الْقُرْآنِ مَا حَالُهُ قَالَ إِنْ كَانَ مُتَعَمِّداً فَلَا صَلَاةَ لَهُ وَ إِنْ كَانَ نَسِيَ فَلَا بَأْسَ
And I asked him-asws about the one who leaves recitation of the Mother of the Quran, what is its state?’ He-asws said: ‘If it was deliberate, there is no Salat for him, and if it was out of forgetfulness, there is no problem’.
وَ سَأَلْتُهُ عَنْ الضَّبِّ وَ الْيَرْبُوعِ أَ يَحِلُّ أَكْلُهُ قَالَ لَا
And I asked him-asws about the lizard and the jerboa, it is permissible to eat it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَمَّنْ كَانَ عَلَيْهِ يَوْمَانِ مِنْ شَهْرِ رَمَضَانَ كَيْفَ يَقْضِيهِمَا قَالَ يَفْصِلُ بَيْنَهُمَا بِيَوْمٍ وَ إِنْ كَانَ أَكْثَرَ مِنْ ذَلِكَ فَلَا يَقْضِيهِ إِلَّا مُتَوَالِياً
And I asked him-asws about the one who had two days from a Month of Ramazan upon him, how would he pay back (the Fasting). He-asws said, ‘He would separate between them by a day; and if it was more than that, then he should not pay it back except consecutively’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُلَاعِبُ الْمَرْأَةَ أَوْ يُجَرِّدُهَا أَوْ يُقَبِّلُهَا فَيَخْرُجُ مِنْهُ الشَّيْءُ مَا عَلَيْهِ قَالَ إِنْ جَاءَتِ الشَّهْوَةُ وَ خَرَجَ بِدَفْقٍ وَ فَتَرَ لِخُرُوجِهِ فَعَلَيْهِ الْغُسْلُ وَ إِنْ كَانَ إِنَّمَا هُوَ شَيْءٌ لَا يَجِدَ لَهُ شَهْوَةً وَ لَا فَتْرَةً لَا غُسْلَ عَلَيْهِ وَ يَتَوَضَّأُ لِلصَّلَاةِ
And I asked him-asws about the man playing with the woman, or strips her, or kisses her, and something comes out from him, what is upon him?’ He-asws said: ‘If the lust comes and it comes out with a stream and there is a period to its exit, then upon him is the bathing; and if it was rather something which he did not find any lust for it nor a period (of its exit), there is no bathing upon him, and he can perform Wudu for the Salat’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ أَ لَهَا أَنْ تُعْطِيَ مِنْ بَيْتِ زَوْجِهَا شَيْئاً بِغَيْرِ إِذْنِهِ قَالَ لَا إِلَّا أَنْ يُحَلِّلَهَا
And I asked him-asws about the woman, is it for her that she gives something from the house of her husband without his permission? He-asws said: ‘No, except if he has permitted her’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَطْرِفُ بَعْدَ الْفَجْرِ أَ يُصَلِّي الرَّكْعَتَيْنِ خَارِجاً مِنَ الْمَسْجِدِ قَالَ يُصَلِّي فِي مَكَّةَ لَا يَخْرُجُ مِنْهَا إِلَّا أَنْ يَنْسَى فَيَخْرُجُ فَيُصَلِّي فَإِذَا رَجَعَ إِلَى الْمَسْجِدِ فَلْيُصَلِّ أَيَّ سَاعَةٍ شَاءَ رَكْعَتَيْ ذَلِكَ الطَّوَافِ
And I asked him-asws about the man who performs Tawaaf before dawn, can he pray the two Units outside the Masjid? He-asws said: ‘He can pray Salat in Makkah, not having gone out from it except if he forgets and goes out and he prays Salat. When he returns to the Masjid, then let him pray Salat whichever time he so desires, two Units of that Tawaaf’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَطُوفُ الْأُسْبُوعَ وَ لَا يُصَلِّي رَكْعَتَيْهِ حَتَّى يَبْدُوَ لَهُ أَنْ يَطُوفَ أُسْبُوعاً هَلْ يَصْلُحُ ذَلِكَ قَالَ لَا حَتَّى يُصَلِّيَ رَكْعَتَيِ الْأُسْبُوعِ الْأَوَّلِ ثُمَّ لْيَطُفْ إِنْ شَاءَ مَا أَحَبَّ
And I asked him-asws about the man who performs Tawaaf, the seven circuits, and he does not pray Salat of its two Units until it appears to him that he has performed Tawaaf of seven circuits, is that correct? He-asws said: ‘No, until he prays two Units Salat of the first seven circuits, then let him perform Tawaaf if he so desires, whatever (number of times) he likes to’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَقِفَ بِعَرَفَاتٍ عَلَى غَيْرِ وُضُوءٍ قَالَ لَا يَصْلُحُ لَهُ إِلَّا وَ هُوَ عَلَى وُضُوءٍ
And I asked him-asws about the man, is it correct for him that he pauses at Arafat without a Wudu?’ He-asws said: ‘It is not correct for him except and he is upon Wudu’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَقِفَ عَلَى شَيْءٍ مِنَ الْمَشَاعِرِ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ لَا يَصْلُحُ إِلَّا عَلَى وُضُوءٍ جَسَدَهُ كُلَّهُ
And I asked him-asws about the man, is it correct that he pauses at something from the Monuments (Holy places of worship) and he is upon without a Wudu?’ He-asws said: ‘It is not correct except upon a Wudu’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَقْضِيَ شَيْئاً مِنَ الْمَنَاسِكِ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ لَا يَصْلُحُ إِلَّا عَلَى وُضُوءٍ
And I asked him-asws about the man, is it correct that he fulfils something from the rituals and he is upon (a state) without Wudu? He-asws said: ‘It is not correct except upon Wudu’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الثَّوْبُ قَدْ أَصَابَتْهُ الْجَنَابَةُ فَلَمْ يَغْسِلْهُ هَلْ يَصْلُحُ النَّوْمُ فِيهِ قَالَ يُكْرَهُ
And I asked him-asws about the man who happens to have the garment for him having been hit by the ceremonial impurity, but he did not wash it, is it correct for him to sleep in it?’ He-asws said: ‘It is disliked’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَعْرَقُ فِي الثَّوْبِ يَعْلَمُ أَنَّ فِيهِ جَنَابَةً كَيْفَ يَصْنَعُ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ قَبْلَ أَنْ يَغْسِلَ قَالَ إِذَا عَلِمَ أَنَّهُ إِذَا عَرِقَ أَصَابَ جَسَدَهُ مِنْ تِلْكَ الْجَنَابَةِ الَّتِي فِي الثَّوْبِ فَلْيَغْسِلْ مَا أَصَابَ جَسَدَهُ مِنْ ذَلِكَ وَ إِنْ عَلِمَ أَنَّهُ قَدْ أَصَابَ جَسَدَهُ وَ لَمْ يَعْرِفْ مَكَانَهُ فَلْيَغْسِلْ جَسَدَهُ كُلَّهُ
And I asked him-asws about the man who sweats into the cloth (and) knows that in it is a ceremonial impurity, how should he deal with it? Is it correct for him that he prays Salat before he washes?’ He-asws said: ‘When he knows that sweat has hit his body from that ceremonial impurity which is in the cloth, then let him wash whatever hit his body from that, and if he knows that it has hit his body and does not know its place, then let him wash his body, all of it’.
وَ سَأَلْتُهُ عَنِ الْقُعُودِ فِي الْعِيدَيْنِ وَ الْجُمُعَةِ وَ الْإِمَامُ يَخْطُبُ كَيْفَ هُوَ أَ يَسْتَقْبِلُ الْإِمَامَ أَوِ الْقِبْلَةَ قَالَ يَسْتَقْبِلُ الْإِمَامَ
And I asked him-asws about the sitting during the two Eids and the Friday (Salats) while the prayer leader is addressing, how is it? Should he face the prayer leader or the Qiblah? He-asws said: ‘He should face the prayer leader’.
وَ سَأَلْتُهُ عَنِ الْعَجُوزِ وَ الْعَاتِقِ هَلْ عَلَيْهِمَا مِنَ التَّزَيُّنِ وَ التَّطَيُّبِ فِي الْجُمُعَةِ وَ الْعِيدَيْنِ مَا عَلَى الرِّجَالِ قَالَ نَعَمْ
And I asked him-asws about the old woman and the young girl, is it upon them from the adorning and the perfuming during the Friday and the two Eids, what is upon the men?’ He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو فَيَبْنِي عَلَى مَا ظَنَّ كَيْفَ يَصْنَعُ أَ يَفْتَحُ الصَّلَاةَ أَوْ يَقُومُ فَيُكَبِّرُ وَ يَقْرَأُ وَ هَلْ عَلَيْهِ أَذَانٌ وَ إِقَامَةٌ وَ إِنْ كَانَ قَدْ سَهَا فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ وَ قَدْ فَرَغَ مِنْ قِرَاءَتِهِ هَلْ عَلَيْهِ أَنْ يُسَبِّحَ أَوْ يُكَبِّرَ
And I asked him-asws about the man who forgets, and he builds (the Salat) upon what he thinks, how should he deal with it? Should he begin the Salat or stand and exclaim Takbeer and recite? And is it upon him, the Azaan and the Iqamah? And if he had forgotten during the last two units and he is free from his recitations, is it upon him that he Glorifies or exclaims Takbeer?’
قَالَ يَبْنِي عَلَى مَا كَانَ صَلَّى إِنْ كَانَ فَرَغَ مِنَ الْقِرَاءَةِ فَلَيْسَ عَلَيْهِ قِرَاءَةٌ وَ لَيْسَ عَلَيْهِ أَذَانٌ وَ لَا إِقَامَةٌ وَ لَا سَهْوَ عَلَيْهِ
He-asws said: ‘He should build upon what he had already prayed of the Salat if he was free from the recitation, so there wouldn’t be any recitation upon him, and there would neither be Azaan nor Iqaamah upon him, nor (Sajdah of) forgetfulness upon him’.
وَ سَأَلْتُهُ عَنِ التَّكْبِيرِ أَيَّامَ التَّشْرِيقِ هَلْ تُرْفَعُ فِيهِ الْأَيْدِي أَمْ لَا قَالَ تَرْفَعُ يَدَكَ شَيْئاً أَوْ تُحَرِّكُهَا
And I asked him-asws about the Takbeer of the days of Al-Tashreek, are the hands to be raised during it or not?’ He-asws said: ‘Raise your hands by something or move it’.
وَ سَأَلْتُهُ عَنِ التَّكْبِيرِ أَيَّامَ التَّشْرِيقِ أَ وَاجِبٌ هُوَ قَالَ يُسْتَحَبُّ فَإِنْ نَسِيَهُ فَلَيْسَ عَلَيْهِ شَيْءٌ
And I asked him-asws about the Takbeer of the days of Al-Tashreek, is it Obligatory? He-asws said: ‘If he forgets it, there isn’t anything upon him’.
وَ سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَيْهِنَّ التَّكْبِيرُ أَيَّامَ التَّشْرِيقِ قَالَ نَعَمْ وَ لَا يَجْهَرْنَ بِهِ
And I asked him-asws about the women, is the Takbeer upon them in the days of Al-Tashreek? He-asws said: ‘Yes, but they shouldn’t be loud with it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَدْخُلُ مَعَ الْإِمَامِ وَ قَدْ سَبَقَهُ بِرَكْعَةٍ فَيُكَبِّرُ الْإِمَامُ إِذَا سَلَّمَ أَيَّامَ التَّشْرِيقِ كَيْفَ يَصْنَعُ الرَّجُلُ قَالَ يَقُومُ فَيَقْضِي مَا فَاتَهُ مِنَ الصَّلَاةِ فَإِذَا فَرَغَ كَبَّرَ
And I asked him-asws about the man who enters along with the prayer leader, and he has preceded him by a Cycle, so the prayer leader exclaims Takbeer when he greets in the days of Al-Tashreek, how should the man deal with it? He-asws said: ‘He would stand and fulfil whatever was missed from the Salat. When he is free, then he should exclaim Takbeer’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي وَحْدَهُ أَيَّامَ التَّشْرِيقِ هَلْ عَلَيْهِ تَكْبِيرٌ قَالَ نَعَمْ وَ إِنْ نَسِيَهُ فَلَا بَأْسَ
And I asked him-asws about the man who prays Salat alone on the day of Al-Tashreek, is the Takbeer upon him? He-asws said: ‘Yes, and if he forgets it, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْقَوْلِ أَيَّامَ التَّشْرِيقِ مَا هُوَ قَالَ يَقُولُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ
And I asked him-asws about the words in the days of Al-Tashreek, what is it?’ He-asws said: ‘He should say, (اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ اللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الْأَنْعَامِ).
وَ سَأَلْتُهُ عَنِ النَّوَافِلِ أَيَّامَ التَّشْرِيقِ هَلْ فِيهَا تَكْبِيرٌ قَالَ نَعَمْ وَ إِنْ نَسِيَ فَلَا بَأْسَ
And I asked him-asws about the Optional Salat in the days of Al-Tashreek, are there Takbeers in these?’ He-asws said: ‘Yes, and if he forgets, then there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْمَعُ الْأَذَانَ فَيُصَلِّي الْفَجْرَ وَ لَا يَدْرِي طَلَعَ الْفَجْرُ أَمْ لَا وَ لَا يَعْرِفُهُ غَيْرَ أَنَّهُ يَظُنُّ أَنَّهُ لِمَكَانِ الْأَذَانِ قَدْ طَلَعَ هَلْ يُجْزِيهِ ذَلِكَ قَالَ لَا يُجْزِيهِ حَتَّى يَعْلَمَ أَنَّهُ قَدْ طَلَعَ
And I asked him-asws about the man who hears the Azaan and he prays Al-Fajr Salat and he does not know whether the dawn has emerged or not, and nor does he recognise apart from that he thinks that it is at the place of the Azaan, so it has emerged, would that suffice him? He-asws said: ‘It does not suffice him until he knows that it (dawn) is emerging’.
وَ سَأَلْتُهُ عَنِ الْمُسْلِمِ الْعَارِفِ يَدْخُلُ بَيْتَ أَخِيهِ فَيَسْقِيهِ النَّبِيذَ أَوْ شَرَاباً لَا يَعْرِفُهُ هَلْ يَصْلُحُ لَهُ شُرْبُهُ مِنْ غَيْرِ أَنْ يَسْأَلَهُ عَنْهُ قَالَ إِذَا كَانَ مُسْلِماً عَارِفاً فَاشْرَبْ مَا أَتَاكَ بِهِ إِلَّا أَنْ تُنْكِرَهُ
And I asked him-asws about a knower Muslim who enters a house of his brother and he quenches him with Al-Nabeez, or a drink he does not recognise. Is it correct for him to drink it from without asking about it?’ He-asws said: ‘When he was a known Muslim, then drink whatever he comes with except if you deny it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَتَخَتَّمَ بِالذَّهَبِ قَالَ لَا
And I asked him-asws about the man, is it correct for him that he wears the ring of gold?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ اللَّعِبِ بِأَرْبَعَةَ عَشَرَ وَ شِبْهِهَا قَالَ لَا تُسْتَحَبُّ شَيْئاً مِنَ اللَّعِبِ غَيْرَ الرِّهَانِ وَ الرَّمْيِ
And I asked him-asws about the sport of ‘Fourteen’ and its like. He-asws said: ‘Nothing from the sports is recommended apart from the contest (entailing physical exercise) and the archery’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَفْتَتِحُ السُّورَةَ فَيَقْرَأُ بَعْضَهَا ثُمَّ يُخْطِئُ فَيَأْخُذُ فِي غَيْرِهَا حَتَّى يَخْتِمَهَا ثُمَّ يَعْلَمُ أَنَّهُ قَدْ أَخْطَأَ هَلْ لَهُ أَنْ يَرْجِعَ فِي الَّذِي افْتَتَحَ وَ إِنْ كَانَ قَدْ رَكَعَ وَ سَجَدَ قَالَ إِنْ كَانَ لَمْ يَرْكَعْ فَلْيَرْجِعْ إِنْ أَحَبَّ وَ إِنْ رَكَعَ فَلْيَمْضِ
And I asked him-asws about the man who begins the Chapter (of the Quran in his Salat), and he recites part of it, then he errs and takes to another until he ends it, then he knows that he has erred, is it for him that he returns in that which he had begun, and even though he has done Ruku’u and Sajdah? He-asws said: ‘If he has not done a Ruku’u, then let him return if he so likes to, and if he has done Ruku’u, then let him continue’.
وَ سَأَلْتُهُ عَنِ الْأُضْحِيَّةِ يُخْطِئُ الَّذِي يَذْبَحُهَا فَيُسَمِّي غَيْرَ صَاحِبِهَا هَلْ تُجْزِي صَاحِبَ الْأُضْحِيَّةِ قَالَ نَعَمْ إِنَّمَا لَهُ مَا نَوَى
And I asked him-asws about the sacrifice, the one who slaughters it, errs and he names other than its owner, would it suffice the owner of the sacrifice? He-asws said: ‘Yes, but rather for him is what is intended’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي الْأُضْحِيَّةَ عَوْرَاءَ وَ لَا يَعْلَمُ إِلَّا بَعْدَ شِرَائِهَا هَلْ تُجْزِي عَنْهُ قَالَ نَعَمْ إِلَّا أَنْ يَكُونَ هَدْياً فَإِنَّهُ لَا يَجُوزُ نَاقِصُ الْهَدْيِ
And I asked him-asws about the man buying the one-eyed sacrificial animal, and he did not know except after buying it, would it suffice from him? He-asws said: ‘Yes, except if is it an offering (of Hajj), for a deficient offering is not allowed’.
وَ سَأَلْتُهُ عَنْ قَوْمٍ فِي سَفِينَةٍ لَا يَقْدِرُونَ أَنْ يَخْرُجُوا إِلَّا إِلَى الطِّينِ وَ مَاءٍ هَلْ يَصْلُحُ لَهُمْ أَنْ يُصَلُّوا الْفَرِيضَةَ فِي السَّفِينَةِ قَالَ نَعَمْ
And I asked him-asws about a people in a ship not able to come out except to the clay and water, is it correct for them that they pray the Obligatory Salat in the ship? He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنْ قَوْمٍ صَلَّوْا جَمَاعَةً فِي سَفِينَةٍ أَيْنَ يَقُومُ الْإِمَامُ وَ إِنْ كَانَ مَعَهُ نِسَاءٌ كَيْفَ يَصْنَعُونَ أَ قِيَاماً يُصَلُّونَ أَوْ جُلُوساً قَالَ يُصَلُّونَ قِيَاماً فَإِنْ لَمْ يَقْدِرُوا عَلَى الْقِيَامِ صَلَّوْا جُلُوساً وَ يَقُومُ الْإِمَامُ أَمَامَهُمْ وَ النِّسَاءُ خَلْفَهُمْ فَإِنْ ضَاقَتِ السَّفِينَةُ قَعَدْنَ النِّسَاءُ وَ صَلَّى الرِّجَالُ وَ لَا بَأْسَ أَنْ تَكُونَ النِّسَاءُ بِحِيَالِهِمْ
And I asked him-asws about a people who pray in a congregation in a ship, where would the prayer leader stand? And if there were women with them, how would they be dealing with it? Should they pray standing or sitting? He-asws said: ‘They should pray Salat standing, but if they are not able upon the standing, then they should pray sitting, and the prayer leader would stand in their front, and the women would be behind them. If the ship is too narrow, the women would sit back and the men would pray, and there is no problem if the women happen to be parallel to them’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُخْطِئُ فِي التَّشَهُّدِ وَ الْقُنُوتِ هَلْ يَصْلُحُ أَنْ يُرَدِّدَهُ حَتَّى يَذْكُرَهُ أَوْ يُنْصِتُ سَاعَةً وَ يَتَذَكَّرُ قَالَ لَا بَأْسَ أَنْ يَتَرَدَّدَ وَ يُنْصِتَ سَاعَةً حَتَّى يَذْكُرَ وَ لَيْسَ فِي الْقُنُوتِ سَهْوٌ كَمَا فِي التَّشَهُّدِ
And I asked him-asws about the man who errs in the Tashahhud and the Qunoot, is it correct that he hesitates it until he remembers it, or be silent for a while and remembers? He-asws said: ‘There is no problem if he hesitates and is silent for a while until he remembers, and there isn’t any forgetfulness in the Qunoot like what it is in the Tashahhud’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُخْطِئُ فِي قِرَاءَتِهِ هَلْ لَهُ أَنْ يُنْصِتَ سَاعَةً وَ يَتَذَكَّرَ قَالَ لَا بَأْسَ
And I asked him-asws about the man who errs in his recitation, is it for him that he is silent for a while and remembers?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَرَادَ سُورَةً فَقَرَأَ غَيْرَهَا هَلْ يَصْلُحُ لَهُ بَعْدَ أَنْ يَقْرَأَ نِصْفَهَا أَنْ يَرْجِعَهَا إِلَى الَّتِي أَرَادَ قَالَ نَعَمْ مَا لَمْ تَكُنْ قُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يا أَيُّهَا الْكافِرُونَ
And I asked him-asws about the man intending a Chapter, but he recited another. Is it correct for him afterwards that he has recited half of it that he returns to that which he intended?’ He-asws said: ‘Yes, for as long as it happens to be Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) and Say: ‘O you Kafirs!’ [109:1] (Surah Al-Kafiroun)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قَرَأَ سُورَةً وَاحِدَةً فِي رَكْعَتَيْنِ مِنَ الْفَرِيضَةِ وَ هُوَ يُحْسِنُ غَيْرَهَا وَ إِنْ فَعَلَ فَمَا عَلَيْهِ قَالَ إِذَا أَحْسَنَ غَيْرَهَا فَلَا يَفْعَلُ وَ إِنْ لَمْ يُحْسِنْ غَيْرَهَا فَلَا بَأْسَ وَ إِنْ فَعَلَ فَلَا شَيْءَ عَلَيْهِ وَ لَكِنْ لَا يَعُودُ
And I asked him-asws about a man who reads one Chapter in two Units from the Obligatory (Salat), and he is good at others, and if he does so, what would be upon him?’ When he is good at others, he should not do so, and if he is not good at others, then there is no problem, and if he does, there would be nothing upon him, but he should not repeat’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُومُ فِي صَلَاتِهِ هَلْ يَصْلُحُ لَهُ أَنْ يُقَدِّمَ رِجْلًا وَ يُؤَخِّرَ أُخْرَى مِنْ غَيْرِ مَرَضٍ وَ لَا عِلَّةٍ قَالَ لَا بَأْسَ
And I asked him-asws about the man who stands in his Salat, is it correct for him that he puts one man forward and delays another from without a sickness nor a reason?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاةٍ فَرِيضَةٍ فَيَقُومُ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ هَلْ يَصْلُحُ لَهُ أَنْ يَتَنَاوَلَ جَانِبَ الْمَسْجِدِ فَيَنْهَضَ يَسْتَعِينُ بِهِ عَلَى الْقِيَامِ مِنْ غَيْرِ ضَعْفٍ وَ لَا عِلَّةٍ قَالَ لَا بَأْسَ
And I asked him-asws about the man who happens to be in an Obligatory Salat, so he stands in the first two Units, is it correct for him that he holds a side of the Masjid, so he stands supported by it upon the standing from without any weakness or reason?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْمُتَمَتِّعِ يَقْدَمُ يَوْمَ التَّرْوِيَةِ قَبْلَ الزَّوَالِ كَيْفَ يَصْنَعُ قَالَ يَطُوفُ وَ يُحِلُّ فَإِذَا صَلَّى الظُّهْرَ أَحْرَمَ
And I asked him-asws about the performer of Tamatto coming on the day of Al-Tarwiyya before the midday, how should he deal with it?’ He-asws said: ‘He should perform Tawaaf and loosen (Ihraam). When he has prayed Al-Zohr Salat, he should wear Ihraam’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ اللُّقَطَةَ دَرَاهِمَ أَوْ ثَوْباً أَوْ دَابَّةً كَيْفَ يَصْنَعُ قَالَ يُعَرِّفُهَا سَنَةً فَإِنْ لَمْ يُعَرِّفْهَا جَعَلَ فِي عَرْضِ مَالِهِ حَتَّى يَجِيءَ طَالِبُهَا فَيُعْطِيَهُ إِيَّاهَا وَ إِنْ مَاتَ أَوْصَى بِهَا وَ هُوَ لَهَا ضَامِنٌ
And I asked him-asws about the man who attains the piece of Dirham, or a cloth, or an animal, how should he deal with it? He-asws said: ‘He should publicise it for a year, so if it is not recognised, he would make it to be in the estate of his wealth until its seeker comes, so he gives it to him, and if he dies, he should bequeath it, and its transferee would be responsible’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ اللُّقَطَةَ فَيُعَرِّفُهَا سَنَةً ثُمَّ يَتَصَدَّقُ بِهَا ثُمَّ يَأْتِيهِ صَاحِبُهَا مَا حَالُ الَّذِي تَصَدَّقَ بِهَا وَ لِمَنِ الْأَجْرُ قَالَ عَلَيْهِ أَنْ يَرُدَّهَا عَلَى صَاحِبِهَا أَوْ قِيمَتَهَا قَالَ هُوَ ضَامِنٌ لَهَا وَ الْأَجْرُ لَهُ إِلَّا أَنْ يَرْضَى صَاحِبُهَا فَيَدَعَهَا وَ لَهُ أَجْرُهُ
And I asked him-asws about the man who attains the item, so he publicises for a year then gives in charity with it, then its owner comes, what is the state of that which has been given in charity with, and for whom would be the Recompense (of the charity)?’ He-asws said: ‘Upon him is to return it to its owner, or its value. He is responsible for it and the Recompense it for him, except if its owner is pleased and leaves it, then the Recompense would be for him’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَكُونُ فِي صَلَاةٍ فَرِيضَةٍ وَ وَلَدُهَا إِلَى جَنْبِهَا فَيَبْكِي وَ هِيَ قَاعِدَةٌ هَلْ يَصْلُحُ لَهَا أَنْ تُنَاوِلَهُ فَتُقْعِدَهُ فِي حَجْرِهَا تُسْكِنُهُ أَوْ تُرْضِعُهُ قَالَ لَا بَأْسَ
And I asked him-asws about the woman who happens to be in an Obligatory Salat and her child is by her side, so it cries while she is seated, is it correct for her to take him and place him in her lap to quieten him or please him?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَكُونُ بِهَا الْجُرُوحُ فِي فَخِذِهَا أَوْ بَطْنِهَا أَوْ عَضُدِهَا هَلْ يَصْلُحُ لِلرَّجُلِ أَنْ يَنْظُرَ إِلَيْهِ يُعَالِجَهُ قَالَ لَا
And I asked him-asws about the woman who happens to be with the injury in her thigh, or her belly, or her upper arm, is it correct for the man to look at it to heal it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ بِبَطْنِ فَخِذِهِ أَوْ أَلْيَتِهِ جُرْحٌ هَلْ يَصْلُحُ لِلْمَرْأَةِ أَنْ تَنْظُرَ إِلَيْهِ وَ تُدَاوِيَهُ قَالَ إِذَا لَمْ تَكُنْ عَوْرَةً فَلَا بَأْسَ
And I asked him-asws about the man who happens to have an injury in his belly, or his thigh, is it correct for the woman to look at it and cure it? He-asws said: ‘If it does not happen to be a private part, there is no problem’.
وَ سَأَلْتُهُ عَنِ الدَّقِيقِ يَقَعُ فِيهِ خُرْءُ الْفَأْرِ هَلْ يَصْلُحُ أَكْلُهُ إِذَا عُجِنَ مَعَ الدَّقِيقِ قَالَ إِذَا لَمْ يَعْرِفْهُ فَلَا بَأْسَ فَإِذَا عَرَفَهُ فَلْيَطْرَحْهُ مِنَ الدَّقِيقِ
And I asked him-asws about the flour, the dung of the mouse falls into it, is it correct to eat it when there is a kneading with the dough? He-asws said: ‘When he does not recognise it, there is no problem, but when he does recognise it, then let him throw it from the flour’.
وَ سَأَلْتُهُ عَنْ جُلُودِ الْأَضَاحِيِّ هَلْ يَصْلُحُ لِمَنْ ضَحَّى بِهَا أَنْ يَجْعَلَهَا جِرَاباً قَالَ لَا يَصْلُحُ أَنْ يَجْعَلَهَا جِرَاباً إِلَّا أَنْ يَتَصَدَّقَ بِقِيمَتِهِ
And I asked him-asws about the skins of the sacrificial animals, is it correct for the one who slaughtered it that he makes it to be a saddlebag? He-asws said: ‘It is not correct to make a saddlebag except if he gives in charity with its value’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَى الْمُصَلَّى أَوْ عَلَى الْحَصِيرِ فَيَسْجُدُ فَيَقَعُ كَفُّهُ عَلَى الْمُصَلَّى أَوْ أَطْرَافُ أَصَابِعِهِ وَ بَعْضُ كَفِّهِ خَارِجٌ عَنِ الْمُصَلَّى عَلَى الْأَرْضِ قَالَ لَا بَأْسَ
And I asked him-asws about the man who happens to be upon the prayer chapel, or upon the mat, so he performs Sajdah and his palm falls upon the chapel, or the sides of his fingers, and part of his palm is outside from the chapel upon the ground. He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي الْفَرِيضَةِ بِفَاتِحَةِ الْكِتَابِ وَ بِسُورَةٍ فِي النَّفَسِ الْوَاحِدِ هَلْ يَصْلُحُ ذَلِكَ لَهُ وَ مَا عَلَيْهِ إِنْ فَعَلَ قَالَ إِنْ شَاءَ قَرَأَ فِي نَفَسٍ وَاحِدٍ وَ إِنْ شَاءَ أَكْثَرَ فَلَا شَيْءَ عَلَيْهِ
And I asked him-asws about the man who recites in the Obligatory (Salat) with the Opening of the Book (Chapter 1) and with (another) Surah in one breath, is that correct for him? And what is upon him if he does so? He-asws said: ‘If he so desires, he recites a Surah in one breath, and if he desires more, there is nothing upon him’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاةٍ فَيَسْمَعُ الْكَلَامَ أَوْ غَيْرَهُ فَيُنْصِتُ وَ يَسْتَمِعُ مَا عَلَيْهِ إِنْ فَعَلَ ذَلِكَ قَالَ هُوَ نَقْصٌ فِي الصَّلَاةِ وَ لَيْسَ عَلَيْهِ شَيْءٌ
And I asked him-asws about the man who happens to be in a Salat, and he hears the speech or something else, so he becomes silent and listens. What is upon him if he does that? He-asws said: ‘He would be deficient in the Salat and there isn’t anything upon him’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي صَلَاتِهِ هَلْ يُجْزِيهِ أَنْ لَا يَخْرُجَ وَ أَنْ يَتَوَهَّمَ تَوَهُّماً قَالَ لَا بَأْسَ
And I asked him-asws about the man who recites in his Salat, would it suffice him if he does not exit and imagines an imagination?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَصْلُحُ لَهُ أَنْ يَقْرَأَ فِي الْفَرِيضَةِ فَيَمُرَّ بِالْآيَةِ فِيهَا التَّخْوِيفُ فَيَبْكِيَ وَ يُرَدِّدَ الْآيَةَ قَالَ يُرَدِّدُ الْقُرْآنَ مَا شَاءَ وَ إِنْ جَاءَهُ الْبُكَاءُ فَلَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he recites in the Obligatory (Salat), so he passes by a Verse wherein is a scare, so he cries and hesitates in the Verse?’ He-asws said: ‘He can hesitate the Quran for as long as he so desires, and if the crying comes to him, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْمِرْآةِ هَلْ يَصْلُحُ لَهُ أَنْ يَعْمَلَ بِهَا إِذَا كَانَتْ لَهَا حَلْقَةُ فِضَّةٍ قَالَ نَعَمْ إِنَّمَا كُرِهَ إِنَاءٌ شُرِبَ فِيهِ أَنْ يُسْتَعْمَلَ
And I asked him about the mirror, whether it was correct for him to work with it when there was a silver loop for it? He-asws said: ‘Yes, but rather it is dislike as a utensil to drink in it, that it be utilised (as such)’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَحِلُّ لَهُ أَنْ يَكْتُبَ الْقُرْآنَ فِي الْأَلْوَاحِ وَ الصَّحِيفَةِ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ
And I asked him-asws about the man, is it Permissible for him to write the Quran in the tablets and the papers, and he is upon without Wudu?’ He-asws said: ‘No’.
قَالَ لَا وَ سَأَلْتُهُ عَمَّا أَصَابَ الْمَجُوسُ مِنَ الْجَرَادِ وَ السَّمَكِ أَ يَحِلُّ أَكْلُهُ قَالَ صَيْدُهُ ذَكَاتُهُ لَا بَأْسَ
And I asked him-asws what the Magians attain from the locusts, and the fish, is it Permissible to eat it? He-asws said: ‘Its hunting is its purification. There is no problem’.
وَ سَأَلْتُهُ عَنِ الصَّبِيِّ يَسْرِقُ مَا عَلَيْهِ قَالَ إِذَا سَرَقَ وَ هُوَ صَغِيرٌ عُفِيَ عَنْهُ فَإِنْ عَادَ قُطِعَتْ أَنَامِلُهُ وَ إِنْ عَادَ قُطِعَ أَسْفَلُ مِنْ ذَلِكَ أَوْ مَا شَاءَ اللَّهُ
And I asked him-asws about the child stealing, what is upon it? He-asws said: ‘When he steals and he is small, he would be excused from it. If he repeats, his fingertip would be cut. And if he repeats, it would be cut lower than that, or whatever Allah-azwj so Desires’.
وَ سَأَلْتُهُ عَنِ الصَّلَاةِ فِي مَعَاطِنِ الْإِبِلِ أَ تَصْلُحُ قَالَ لَا تَصْلُحُ إِلَّا أَنْ تَخَافَ عَلَى مَتَاعِكَ ضَيْعَةً فَاكْنُسْ ثُمَّ انْضِحْ بِالْمَاءِ ثُمَّ صَلِّ
And I asked him-asws about the Salat in an enclosure of the camels, is it correct? He-asws said: ‘It is not correct except you fear upon your chattels being lost, therefore sweep then sprinkle with the water, then pray Salat’.
وَ سَأَلْتُهُ عَنْ مَعَاطِنِ الْغَنَمِ أَ تَصْلُحُ الصَّلَاةُ فِيهَا قَالَ نَعَمْ لَا بَأْسَ بِهِ
And I asked him-asws about the enclosure of the sheep, is the Salat correct in it? He-asws said: ‘Yes, there is no problem with it’.
وَ سَأَلْتُهُ عَنْ شِرَاءِ النَّخْلِ سَنَتَيْنِ أَوْ أَرْبَعَةً أَ يَحِلُّ قَالَ لَا بَأْسَ يَقُولُ إِنْ لَمْ يُخْرِجِ الْعَامَ شَيْئاً أَخْرَجَ الْقَابِلَ إِنْ شَاءَ
And I asked him-asws about buying the palm tree of two years or four, is it Permissible? He-asws said: ‘There is no problem. He should say, ‘If it does not bring forth anything (fruit) this year, it will bring forth next year, if Allah-azwj so Desires’.
اللَّهُ وَ سَأَلْتُهُ عَنْ شِرَاءِ النَّخْلِ سَنَةً وَاحِدَةً أَ يَصْلُحُ قَالَ لَا يَشْتَرِي حَتَّى تَبْلُغَ
And I asked him-asws about buying the palm tree of one year, is it correct?’ He-asws said: ‘Do not buy until it reaches (fruition)’.
وَ سَأَلْتُهُ عَنِ الْإِحْرَامِ بِحَجَّةٍ مَا هُوَ قَالَ إِذَا أَحْرَمَ فَقَالَ بِحَجَّةٍ فَهِيَ عُمْرَةٌ تُحِلُّ بِالْبَيْتِ فَتَكُونُ عُمْرَةً كُوفِيَّةً وَ حَجَّةً مَكِّيَّةً
And I asked him-asws about the Ihraam of Hajj, what is it? He-asws said: ‘When he wears Ihraam, he says, ‘For Hajj’, so it is an Umrah Permissible with the House, so his Umrah would become Kufian, and his Hajj Makkan’.
وَ سَأَلْتُهُ عَنِ الْعُمْرَةِ مَتَى هِيَ قَالَ يَعْتَمِرُ فِيمَا أَحَبَّ مِنَ الشُّهُورِ
And I asked him-asws about the Umrah, when is it? He-asws said: ‘He can perform Umrah in whatever he likes from the months’.
وَ سَأَلْتُهُ عَنِ الْقِيَامِ خَلْفَ الْإِمَامِ فِي الصَّفِّ مَا حَدُّهُ قَالَ قُمْ مَا اسْتَطَعْتَ فَإِذَا قَعَدْتَ فَضَاقَ الْمَكَانُ فَتَقَدَّمْ أَوْ تَأَخَّرْ فَلَا بَأْسَ
And I asked him-asws about the standing behind the prayer leader in the row, what is its limit? He-asws said: ‘Stand where you can, so when you sit, and the place is narrow, then move forward or backwards, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاتِهِ أَ يَضَعُ إِحْدَى يَدَيْهِ عَلَى الْأُخْرَى بِكَفِّهِ أَوْ ذِرَاعِهِ قَالَ لَا يَصْلُحُ ذَلِكَ فَإِنْ فَعَلَ فَلَا يَعُودُ لَهُ
And I asked him-asws about the man who happens to be in his Salat, can he place one of his hands upon the other by his palm or his forearm? He-asws said: ‘That is not correct. But if he does so, there is no repeating for him’.
قَالَ عَلِيٌّ قَالَ مُوسَى سَأَلْتُ أَبِي جَعْفَراً ع عَنْ ذَلِكَ فَقَالَ أَخْبَرَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: ذَلِكَ عَمَلٌ وَ لَيْسَ فِي الصَّلَاةِ عَمَلٌ
Ali (the narrator) said, ‘Musa said, ‘My father asked Ja’far-asws about that so he-asws said: ‘My-asws father Muhammad-asws Bin Ali-asws informed me-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father Al-Husayn-asws Bin Ali-asws, from his-asws father Ali-asws Bin Abu Talib-asws having said: ‘That is a deed, and in the Salat, there is no deed’.
وَ سَأَلْتُهُ عَنِ الدُّودِ يَقَعُ مِنَ الْكَنِيفِ عَلَى الثَّوْبِ أَ يُصَلَّى فِيهِ قَالَ لَا بَأْسَ إِلَّا أَنْ يَرَى عَلَيْهِ أَثَراً فَيَغْسِلُهُ
And I asked him-asws about the worm falling from the toilet upon the cloth, can one pray Salat in it?’ He-asws said: ‘There is no problem unless if he sees its impact upon it, then let him wash it’.
وَ سَأَلْتُهُ عَنِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ يُدْخِلُ يَدَهُ فِي الْمَاءِ أَ يُتَوَضَّأُ مِنْهُ فِي الصَّلَاةِ قَالَ لَا إِلَّا أَنْ يُضْطَرَّ إِلَيْهِ
And I asked him-asws about the Jew and the Christian inserting his hand in the water, can one do Wudu from it for the Salat?’ He-asws said: ‘No, unless he is desperate to it’.
وَ سَأَلْتُهُ عَنِ النَّصْرَانِيِّ وَ الْيَهُودِيِّ يَغْتَسِلُ مَعَ الْمُسْلِمِينَ فِي الْحَمَّامِ قَالَ إِذَا عَلِمَ أَنَّهُ نَصْرَانِيٌّ اغْتَسَلَ بِغَيْرِ مَاءِ الْحَمَّامِ إِلَّا أَنْ يَغْتَسِلَ وَحْدَهُ عَلَى الْحَوْضِ فَيَغْسِلُهُ ثُمَّ يَغْتَسِلُ
And I asked him-asws about the Christian and the Jew bathing with the Muslims in the bathhouse? He-asws said: ‘When he knows that he is a Christian, he should bathe himslef other than the water of the bathhouse, unless he is bathing alone at the fountain, so he bathes, then he bathes’.
وَ سَأَلْتُهُ عَنِ الْيَهُودِيِّ وَ النَّصْرَانِيِّ يَشْرَبُ مِنَ الدَّوْرَقِ أَ يَشْرَبُ مِنْهُ الْمُسْلِمُ قَالَ لَا بَأْسَ
And I asked him-asws about the Jew and the Christian drinking from the urn (pitcher), can the Muslim drink from it? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْكُوزِ وَ الدَّوْرَقِ وَ الْقَدَحِ وَ الزُّجَاجِ وَ الْعِيدَانِ أَ يُشْرَبُ مِنْهُ قِبَلَ عُرْوَتِهِ قَالَ لَا يُشْرَبُ مِنْ قِبَلِ عُرْوَةِ كُوزٍ وَ لَا إِبْرِيقٍ وَ لَا قَدَحٍ وَ لَا يُتَوَضَّأُ مِنْ قِبَلِ عُرْوَتِهِ
And I asked him-asws about the pitcher, and the urn, and the mug, and the glass, and the container, can one drink from the direction of its crack? He-asws said: ‘Do not drink from the direction of the crack of a pitcher, nor a pitcher, nor a mug, and do not perform Wudu from the direction of its crack’.
وَ سَأَلْتُهُ عَنِ الْمَرِيضِ إِذَا كَانَ لَا يَسْتَطِيعُ الْقِيَامَ كَيْفَ يُصَلِّي قَالَ يُصَلِّي النَّافِلَةَ وَ هُوَ جَالِسٌ وَ يَحْسُبُ كُلَّ رَكْعَتَيْنِ بِرَكْعَةٍ وَ أَمَّا الْفَرِيضَةُ فَيَحْتَسِبُ كُلَّ رَكْعَةٍ بِرَكْعَةٍ وَ هُوَ جَالِسٌ إِذَا كَانَ لَا يَسْتَطِيعُ الْقِيَامَ
And I asked him-asws about the sick when he is not able upon the standing, how should he pray Salat? He-asws said: ‘He should pray the Optional Salat while seated, and he should count every two Units as one Cycle; and as for the Obligatory Salat, he should count every Cycle as one Cycle while he is seated, when he is unable for the standing’.
وَ سَأَلْتُهُ عَنْ حَدِّ مَا يَجِبُ عَلَى الْمَرِيضِ تَرْكُ الصَّوْمِ قَالَ كُلُّ شَيْءٍ مِنَ الْمَرَضِ أَضَرَّ بِهِ الصَّوْمُ فَهُوَ يَسَعُهُ تَرْكُ الصَّوْمِ
And I asked him-asws about a limit of what is Obligated upon the sick of leaving Fasting. He-asws said: ‘Everything from the illness which is harmed by the Fasting, so he would be in a leeway to leave the Fasting’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ ذَبَحَ فَقَطَعَ الرَّأْسَ قَبْلَ أَنْ تَبْرُدَ الذَّبِيحَةُ كَانَ ذَلِكَ مِنْهُ خَطَأً أَوْ سَبَقَهُ السِّكِّينُ أَ يُؤْكَلُ ذَلِكَ قَالَ نَعَمْ وَ لَكِنْ لَا يَعُودُ
And I asked him-asws about the man slaughtering, so he cuts the head before the slaughtered animal has gone cold. That was a mistake from him or the knife preceded, can one eat that? He-asws said: ‘Yes, but he should not repeat’.
وَ سَأَلْتُهُ عَنِ الْغُلَامِ مَتَى يَجِبُ عَلَيْهِ الصَّوْمُ وَ الصَّلَاةُ قَالَ إِذَا رَاهَقَ الْحُلُمَ وَ عَرَفَ الصَّوْمَ وَ الصَّلَاةَ
And I asked him-asws about the boy, when it is obligatory upon him, the Fasting and the Salat? He-asws said: ‘When he reaches puberty and recognises the Fasting and the Salat’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قُطِعَ عَلَيْهِ أَوْ غَرِقَ مَتَاعُهُ فَبَقِيَ عُرْيَاناً وَ حَضَرَتِ الصَّلَاةُ كَيْفَ يُصَلِّي قَالَ إِنْ أَصَابَ حَشِيشاً يَسْتُرُ بِهِ عَوْرَتَهُ أَتَمَّ صَلَاتَهُ بِرُكُوعٍ وَ سُجُودٍ وَ إِنْ لَمْ يُصِبْ شَيْئاً يَسْتُرُ بِهِ عَوْرَتَهُ أَوْمَأَ وَ هُوَ قَائِمٌ
And I asked him-asws about a man who had been cut off (by bandits), or his provisions had drowned, so he remained naked, and the Salat presented, how should he pray Salat? He-asws said: ‘If he can attain grass (plants), he can cover his private parts with it, complete his Salat with Ruku and Sajdah; and if he cannot attain anything to cover his private parts with, he should gesture while standing’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ لَيْسَ لَهَا إِلَّا مِلْحَفَةٌ وَاحِدَةٌ كَيْفَ تُصَلِّي فِيهَا قَالَ تَلْتَفُّ فِيهَا وَ تُغَطِّي رَأْسَهَا وَ تُصَلِّي فَإِنْ خَرَجَتْ رِجْلُهَا وَ لَمْ تَقْدِرْ عَلَى غَيْرِ ذَلِكَ فَلَا بَأْسَ
And I asked him-asws about the woman, there isn’t anything with her except one wrapping, how should she pray in it? He-asws said: ‘She should wrap herself in it and cover her head and pray Salat. If her legs are outside and she is not able upon other than that, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاةٍ فِي جَمَاعَةٍ فَيَقْرَأُ إِنْسَانٌ السَّجْدَةَ كَيْفَ يَصْنَعُ قَالَ يُومِئُ بِرَأْسِهِ
And I asked him about the man who happens to be in his Salat in a congregation, so a person recites (Verse of) Sajdah, how should he deal with it? He-asws said: ‘Gesture with his head’.
وَ سَأَلْتُهُ عَنِ الصَّلَاةِ فِي الْأَرْضِ السَّبِخَةِ أَ يُصَلَّى فِيهَا قَالَ لَا إِلَّا أَنْ يَكُونَ فِيهَا نَبْتٌ إِلَّا أَنْ يُخَافَ فَوْتُ الصَّلَاةِ فَيُصَلَّى
And I asked him-asws about the Salat in the swampy land, can one pray Salat in it? He-asws said: ‘No, unless if there happens to be a growth in it, except if he fears missing the Salat, then he should pray’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَلْقَاهُ السَّبُعُ وَ قَدْ حَضَرَتِ الصَّلَاةُ فَلَا يَسْتَطِيعُ الْمَشْيَ مَخَافَةَ السَّبُعِ وَ إِنْ قَامَ يُصَلِّي خَافَ فِي رُكُوعِهِ وَ سُجُودِهِ وَ السَّبُعُ أَمَامَهُ عَلَى غَيْرِ الْقِبْلَةِ فَإِنْ تَوَجَّهَ الرَّجُلُ أَمَامَ الْقِبْلَةِ خَافَ أَنْ يَثِبَ عَلَيْهِ الْأَسَدُ كَيْفَ يَصْنَعُ قَالَ يَسْتَقْبِلُ الْأَسَدَ وَ يُصَلِّي وَ يُومِئُ إِيمَاءً بِرَأْسِهِ وَ هُوَ قَائِمٌ وَ إِنْ كَانَ الْأَسَدُ عَلَى غَيْرِ الْقِبْلَةِ
And I asked him-asws about the man faced by the lion and the Salat presents but he is not able upon the walking, fearing the lion, and if he stands to pray Salat he fears in his Ruku and his Sajdah, and the lion is in front of him upon other than the Qiblah. So, if the man turns towards the Qiblah, he fears that the lion would be upon him. How should he deal with it? He-asws said: ‘He should face the lion and pray Salat and gesture indicating with his head while he is standing, and even if the lion was upon other than the Qiblah’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاتِهِ فَيُقْرَأُ آخِرُ السَّجْدَةِ قَالَ يَسْجُدُ إِذَا سَمِعَ شَيْئاً مِنَ الْعَزَائِمِ الْأَرْبَعِ ثُمَّ يَقُومُ فَيُتِمُّ صَلَاتَهُ إِلَّا أَنْ يَكُونَ فِي فَرِيضَةٍ فَيُومِئُ بِرَأْسِهِ إِيمَاءً
And I asked him-asws about the man who happens to be in his Salat, so he recites the end of (Surah) Al-Sajdah. He-asws said: ‘He should do Sajdah when he hears anything from the four resolved (Surahs of Sajdah – Al-Sajdah, and Al-Fussilat, and Al-Najm, and Al-Alaq), then he should stand and complete his Salat, except if he happens to be in an Obligatory Salat, then he should gesture with his head, an indication’.
وَ سَأَلْتُهُ عَنِ الْحَدِيثِ بَعْدَ مَا يُصَلِّي الرَّجُلُ الْعِشَاءَ الْآخِرَةَ قَالَ لَا بَأْسَ
And I asked him-asws about the discussion after the man has prayed Al-Isha the last. He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الدُّمَّلِ يَسِيلُ مِنْهُ الْقَيْحُ كَيْفَ يَصْنَعُ قَالَ إِنْ كَانَ غَلِيظاً وَ فِيهِ خَلْطٌ مِنْ دَمٍ فَاغْسِلْهُ كُلَّ يَوْمٍ مَرَّتَيْنِ غَدَاةً وَ عَشِيَّةً وَ لَا يَنْقُضُ ذَلِكَ الْوُضُوءَ فَإِنْ أَصَابَ ثَوْبَكَ قَدْرُ دِينَارٍ مِنَ الدَّمِ فَاغْسِلْهُ وَ لَا تُصَلِّ فِيهِ حَتَّى تَغْسِلَهُ
And I asked him-asws about the abscess, the pus flowing from it, how should he deal with it? He-asws said: ‘If it was thick and in it was a mixture of blood, then wash it twice every day, morning and evening, and that does not break the Wudu. So, if your garment were to be hit by a measurement of a Dinar from the blood, then wash it and do not pray Salat in it until you wash it.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ هُوَ أُهْدِي كَذَا وَ كَذَا مَا لَا يَقْدِرُ عَلَيْهِ قَالَ إِذَا كَانَ جَعَلَهُ نَذْراً لِلَّهِ وَ لَا يَمْلِكُهُ فَلَا شَيْءَ عَلَيْهِ وَ إِنْ كَانَ مِمَّا يَمْلِكُ غُلَامٍ أَوْ جَارِيَةٍ أَوْ شِبْهِهِ بَاعَهُ وَ اشْتَرَى بِثَمَنِهِ طِيباً يُطَيِّبُ بِهِ الْكَعْبَةَ وَ إِنْ كَانَتْ دَابَّةً فَلَيْسَ عَلَيْهِ شَيْءٌ
And I asked about the man who is saying, ‘I shall gift such and such’, what he is not able upon. He-asws said: ‘When he made it to be a vow for Allah-azwj and he did not own it, then there is nothing upon him, and if there was from what he owned, a slave or a maid or the like of it, he can sell it and buy perfume with its price then he can perfume the Kabah with it, and even if it was an animal, there is nothing upon him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ لَهُ امْرَأَتَانِ قَالَتْ إِحْدَاهُمَا لَيْلَتِي وَ يَوْمِي لَكَ يَوْماً أَوْ شَهْراً وَ مَا كَانَ نَحْوَ ذَلِكَ قَالَ إِذَا طَابَتْ نَفْسُهَا أَوِ اشْتَرَى ذَلِكَ مِنْهَا فَلَا بَأْسَ
And I asked him-asws about a man having two wives for him. One of them said, ‘My night and my day are for you for a day’, or a month, and whatever was approximately that. He-asws said: ‘When herself is good, or that is bought from her, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاتِهِ فِي الصَّفِّ هَلْ يَصْلُحُ لَهُ أَنْ يَتَقَدَّمَ إِلَى الثَّانِي أَوِ الثَّالِثِ أَوْ يَتَأَخَّرَ وَرَاءً فِي جَانِبِ الصَّفِّ الْآخَرِ قَالَ إِذَا رَأَى خَلَلًا فَلَا بَأْسَ بِهِ
And I asked him-asws about the man who happens to be in his Salat in the row, is it correct for him that he proceeds to the second or the third or stays back behind by the side of the last? He-asws said: ‘When he sees the interference, there is no problem with it’.
وَ سَأَلْتُهُ عَنِ الْأَذَانِ وَ الْإِقَامَةِ أَ يَصْلُحُ عَلَى الدَّابَّةِ قَالَ أَمَّا الْأَذَانُ فَلَا بَأْسَ وَ أَمَّا الْإِقَامَةُ فَلَا حَتَّى يَنْزِلَ عَلَى الْأَرْضِ
And I asked him-asws about the Azaan and the Iqamah, is it correct upon the animal? He-asws said: ‘As for the Azaan, there is no problem, and as for the Iqamah, no, until he descends upon the ground’.
وَ سَأَلْتُهُ عَنِ الْغُرَابِ الْأَبْقَعِ وَ الْأَسْوَدِ أَ يَحِلُّ أَكْلُهُ قَالَ لَا يَصْلُحُ أَكْلُ شَيْءٍ مِنَ الْغِرْبَانِ زَاغٍ وَ لَا غَيْرِهِ
And I asked him-asws about the spotted crow and the black, is it Permissible to eat it? He-asws said: ‘It is not correct to eat anything from the two crows, neither a jackdaw nor something else’.
وَ سَأَلْتُهُ عَنْ صَوْمِ الثَّلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَ السَّبْعَةِ أَ يَصُومُهَا مُتَوَالِيَةً أَوْ يُفَرِّقُ بَيْنَهُمَا قَالَ يَصُومُ الثَّلَاثَةَ لَا يُفَرِّقُ بَيْنَهَا وَ لَا يَجْمَعُ السَّبْعَةَ وَ الثَّلَاثَةَ مَعاً
And I asked him-asws about Fasting the three days during the Hajj, and the seven, can he Fast them consecutively or separate between them? He-asws said: ‘He should Fast consecutively not separating between them nor gathering the seven and the three together’.
وَ سَأَلْتُهُ عَنْ كَفَّارَةِ صَوْمِ الْيَمِينِ يَصُومُهَا جَمِيعاً أَوْ يُفَرِّقُ بَيْنَهَا قَالَ يَصُومُهَا جَمِيعاً
And I asked him-asws about an expiation of the Fast of the oath, should he Fast them together or separate between them? He-asws said: ‘He should Fast them together’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ لَهُ أَنْ يُقَبِّلَ الرَّجُلَ أَوِ الْمَرْأَةِ تُقَبِّلُ الْمَرْأَةَ قَالَ الْأَخُ وَ الِابْنُ وَ الْأُخْتُ وَ الِابْنَةُ وَ نَحْوُ ذَلِكَ فَلَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he kisses the man? Or the woman kissing the woman? He-asws said: ‘The brother, and the son, and the sister, and the daughter, and approximately that, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ لَهُ أَنْ يَنَامَ فِي الْبَيْتِ وَحْدَهُ قَالَ تُكْرَهُ الْخَلْوَةُ وَ مَا أُحِبُّ أَنْ يَفْعَلَ
And I asked him-asws about the man, is it correct for him to sleep in the house alone? He-asws said: ‘The solitude is disliked, and I-asws do not like it that he does so’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي إِصْبَعِهِ أَوْ فِي شَيْءٍ مِنْ يَدِهِ الشَّيْءُ لِيُصْلِحَهُ لَهُ أَنْ يَبُلَّهُ بِبُصَاقِهِ وَ يَمْسَحَهُ فِي صَلَاتِهِ قَالَ لَا بَأْسَ
And I asked him-asws about the man, there happens to be something in his fingers or something from his hand to correct it, is it for him that he dampens it with his thumb and wipes it during his Salat? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَبُولُ فِي الطَّسْتِ يَصْلُحُ لَهُ الْوُضُوءُ فِيهَا قَالَ إِذَا غُسِلَتْ بَعْدَ بَوْلِهِ فَلَا بَأْسَ
And I asked him-asws about the man urinating in the tray, is it correct for him to do the Wudu in it? He-asws said: ‘When he washes it after his urination, then there is no problem’.
وَ سَأَلْتُهُ عَنِ الْمِسْكِ وَ الْعَنْبَرِ يَصْلُحُ فِي الدُّهْنِ قَالَ إِنِّي لَأَضَعُهُ فِي الدُّهْنِ وَ لَا بَأْسَ
And I asked him-asws about the Musk and the Amber, is it correct in the oiling? He-asws said: ‘I place it in the oils, and there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ إِذَا هَمَّ بِالْحَجِّ يَأْخُذُ مِنْ شَعْرِ رَأْسِهِ وَ شَارِبِهِ وَ لِحْيَتِهِ مَا لَمْ يُحْرِمْ قَالَ لَا بَأْسَ
And I asked him-asws about the man when he thinks of (performing) the Hajj, can he take from the hair of his head, and his moustache, and his beard for as long as he has not worn Ihraam? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ حَمْلِ الْمُسْلِمِينَ إِلَى الْمُشْرِكِينَ التِّجَارَةَ قَالَ إِذَا لَمْ يَحْمِلُوا سِلَاحاً فَلَا بَأْسَ
And I asked him-asws about the Muslims carrying the trade to the Polytheists. He-asws said: ‘When they don’t carry the weapons, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الْقُنُوتَ حَتَّى رَكَعَ مَا حَالُهُ قَالَ تَمَّتْ صَلَاتُهُ وَ لَا شَيْءَ عَلَيْهِ
And I asked him-asws about a man who forgets the Qunoot (in the Salat) until he does Ruku, what is his state? He-asws said: ‘His Salat is complete, and there is nothing upon him’.
وَ سَأَلْتُهُ عَنِ الْجَزُورِ وَ الْبَقَرَةِ عَنْ كَمْ يُضَحَّى بِهَا قَالَ يُسَمِّي رَبُّ الْبَيْتِ نَفْسَهُ وَ هُوَ يُجْزِي عَنْ أَهْلِ الْبَيْتِ إِذَا كَانُوا أَرْبَعَةً أَوْ خَمْسَةً
And I asked him-asws about slaughtering a camel and cow, from how many (people) can sacrifice with it? He-asws said: ‘He should Name the Lord-azwj of the House himself, and it would suffice from the family members when they were four or five’.
وَ سَأَلْتُهُ عَمَّا حَسَرَ عَنْهُ الْمَاءُ مِنْ صَيْدِ الْبَحْرِ وَ هُوَ مَيِّتٌ أَ يَحِلُّ أَكْلُهُ قَالَ لَا
And I asked him-asws about what the water had besieged from the prey of the sea, and it is dead, is it Permissible to eat it?’ He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنْ صَيْدِ الْبَحْرِ يَحْبِسُهُ فَيَمُوتُ فِي مَصِيدَتِهِ قَالَ إِذَا كَانَ مَحْبُوساً فَكُلْ فَلَا بَأْسَ
And I asked him-asws about the prey of the sea, contained so it dies in its trap. He-asws said: ‘When it was contained, then eat, there is no problem’.
وَ سَأَلْتُهُ عَنْ ظَبْيٍ أَوْ حِمَارٍ وَحْشِيٍّ أَوْ طَيْرٍ صَرَعَهُ رَجُلٌ ثُمَّ رَمَاهُ بَعْدَ مَا صَرَعَهُ غَيْرُهُ فَمَاتَ أَ يُؤْكَلُ قَالَ كُلْهُ مَا لَمْ يَتَغَيَّرْ إِذَا سُمِّيَ وَ رُمِيَ
And I asked him-asws about a lizard, or a wild donkey, or a bird thrown down by a man, then it is shot at after having been thrown by someone else, so it dies. Can it be eaten? He-asws said: ‘Eat it for as long as it has not changed, then Named (Bismillah) and shot at’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَلْحَقُ الظَّبْيَ أَوِ الْحِمَارَ فَيَضْرِبُهُ بِالسَّيْفِ فَيَقْطَعُهُ نِصْفَيْنِ هَلْ يَحِلُّ أَكْلُهُ قَالَ إِذَا سَمَّى
And I asked him-asws about a man who comes across the deer or the donkey, so he strikes it with the sword and cuts it into two halves, is it Permissible to eat it? He-asws said: ‘When he Names (Bismillah)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَلْحَقُ حِمَاراً أَوْ ظَبْياً فَيَضْرِبُهُ بِالسَّيْفِ فَيَصْرَعُهُ أَ يُؤْكَلُ قَالَ إِذَا أَدْرَكَ ذَكَاتَهُ ذَكَّاهُ وَ إِنْ مَاتَ قَبْلَ أَنْ يَغِيبَ عَنْهُ أَكَلَهُ
And I asked him-asws about a man who comes across a donkey or a deer, so he strikes it with the sword and breaks it, can it be eaten? He-asws said: ‘When he comes across its purification, he should purify it, and if it has died before he is absent from it, eat it’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ مُسْلِمٍ اشْتَرَى مُشْرِكاً وَ هُوَ فِي أَرْضِ الشِّرْكِ فَقَالَ الْعَبْدُ لَا أَسْتَطِيعُ الْمَشْيَ فَخَافَ الْمُسْلِمُ أَنْ يَلْحَقَ الْعَبْدُ بِالْقَوْمِ أَ يَحِلُّ قَتْلُهُ قَالَ إِذَا خَافَ أَنْ يَلْحَقَ بِالْقَوْمِ يَعْنِي الْعَدُوَّ حَلَّ قَتْلُهُ
And I asked him-asws about a Muslim man buying a Polytheist (slave), and he is in the land of Shirk. So, the slave says, ‘I am not able to walk’, but the Muslim feared that the slave might come across the people. Is it permissible to kill him? He-asws said: ‘When he fears that he would come across the people – meaning the enemy – killing him is Permissible’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ كَانَ لَهُ عَلَى آخَرَ دَرَاهِمُ فَجَحَدَهُ ثُمَّ وَقَعَتْ لِلْجَاحِدِ مِثْلُهَا عِنْدَ الْمَجْحُودِ أَ يَحِلُّ أَنْ يَجْحَدَهُ مِثْلَ مَا جَحَدَهُ قَالَ نَعَمْ وَ لَا يَزْدَادُ
And I asked him-aswsabout a man who had Dirhams for him upon another, so he fights him; then an event occurs for the fighter, like what happened to the fighter. Is it permissible that he fights him as he had fought? He-asws said: ‘Yes, and he should not increase’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَصَدَّقُ عَلَى الرَّجُلِ بِجَارِيَةٍ هَلْ يَحِلُّ فَرْجُهَا لَهُ مَا لَمْ يَدْفَعْهَا إِلَى الَّذِي تَصَدَّقَ بِهَا عَلَيْهِ قَالَ إِذَا تَصَدَّقَ بِهَا حَرُمَتْ عَلَيْهِ
And I asked him-asws about the man who gives charity to the man with a slave girl, are her private parts Permissible for him for as long as he has yet to hand her over to the one whom he had given her in charity with? He-asws said: ‘When he gives her in charity, she is Prohibited unto him’.
وَ سَأَلْتُهُ عَنِ الصَّلَاةِ عَلَى الْجِنَازَةِ إِذَا احْمَرَّتِ الشَّمْسُ أَ يَصْلُحُ قَالَ لَا صَلَاةَ إِلَّا فِي وَقْتِ صَلَاةٍ وَ إِذَا وَجَبَتِ الشَّمْسُ فَصَلِّ الْمَغْرِبَ ثُمَّ صَلِّ عَلَى الْجِنَازَةِ
And I asked him-asws about the Salat upon the funeral when the sun has reddened, is it correct? He-asws said: ‘There is no Salat except in the time of Salat, and when the sun sets, then pray Al-Maghrib Salat then pray upon the funeral’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ خَلْفَ الْإِمَامِ فَيَطُولُ فِي التَّشَهُّدِ فَيَأْخُذُهُ الْبَوْلُ أَوْ يَخَافُ عَلَى شَيْءٍ يَفُوتُ أَوْ يَعْرِضُ لَهُ وَجَعٌ كَيْفَ يَصْنَعُ قَالَ يُسَلِّمُ وَ يَنْصَرِفُ وَ يَدَعُ الْإِمَامَ
And I asked him-asws about the man who happens to be behind the prayer leader and he prolongs in the Tashahhud, and the (urge to) urinate seizes him, or he fears upon missing something, or a pain presents to him, how should he deal with it? He-asws said: ‘He should greet (Salaam) and disperse, and leave the prayer leader’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ أَ لَهَا أَنْ تَخْرُجَ بِغَيْرِ إِذْنِ زَوْجِهَا قَالَ لَا
And I asked him-asws about the woman, is it for her that she goes out without permission from her husband? He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ أَ لَهَا أَنْ تَصُومَ بِغَيْرِ إِذْنِ زَوْجِهَا قَالَ لَا بَأْسَ
And I asked him-asws about the woman, is it for her that she Fasts without permission of her husband? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الدَّيْنِ يَكُونُ عَلَى قَوْمٍ مَيَاسِيرَ إِذَا شَاءَ صَاحِبُهُ قَبَضَهُ هَلْ عَلَيْهِ زَكَاةٌ قَالَ لَا حَتَّى يَقْبِضَهُ وَ يَحُولَ عَلَيْهِ الْحَوْلُ
And I asked him-asws about the debt which happens to be upon an affluent person, its owner can take possession of it whenever he so desires to, is there Zakat upon him? He-asws said: ‘No, until he does take possession of it and the year turns over it’’.
قَالَ أَبُو الْحَسَنِ عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى يَضُمُّ أُسْبُوعَيْنِ فَثَلَاثَةً ثُمَّ يُصَلِّي لَهَا- وَ لَا يُصَلِّي عَنْ أَكْثَرَ مِنْ ذَلِكَ
Abu Al-Hassan Ali, son of Ja’far-asws, from his brother-asws Musa-asws: ‘He should combine the two seven (circuits of Tawaaf), so three, then he should pray Salat of it and he should not pray Salat of more than that’. (P.s. – The question is missing)
وَ سَأَلْتُهُ عَنِ الْمَرِيضِ أَ يُكْوَى أَوْ يَسْتَرْقِي قَالَ لَا بَأْسَ إِذَا اسْتَرْقَى بِمَا يَعْرِفُ
And I asked him-asws about the sick, ‘Should he be hit by hot iron or by incantation (Ruqya) recitation? He-asws said: ‘There is no problem when incantation is recited with what he recognises (Quran recitation)’.
وَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ أَ لَهَا نَفَقَةٌ عَلَى زَوْجِهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا قَالَ نَعَمْ
And I asked him-asws about the divorced woman, are her expenses upon her husband until she accomplishes her waiting period? He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ امْرَأَةٍ بَلَغَهَا أَنَّ زَوْجَهَا تُوُفِّيَ فَاعْتَدَّتْ ثُمَّ تَزَوَّجَتْ فَبَلَغَهَا بَعْدَ أَنْ تَزَوَّجَتْ أَنَّ زَوْجَهَا حَيٌّ هَلْ تَحِلُّ لِلْآخَرِ قَالَ لَا
And I asked him-asws about a woman, news reached her that her husband had expired, so she completed her waiting period and remarried. Then news reached afterwards that she had married while her husband was alive. Is she Permissible for the latter one? He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَنْسَى صَلَاةَ اللَّيْلِ فَيَذْكُرُ إِذَا قَامَ فِي صَلَاةِ الزَّوَالِ كَيْفَ يَصْنَعُ قَالَ يَبْدَأُ بِالزَّوَالِ فَإِذَا صَلَّى الظُّهْرَ قَضَى صَلَاةَ اللَّيْلِ وَ الْوَتْرِ مَا بَيْنَهُ وَ بَيْنَ الْعَصْرِ أَوْ مَتَى مَا أَحَبَّ
And I asked him-asws about the man who forgets the night Salat, then he remembers when he stands in the midday Salat, how should he deal with it? He-asws said: ‘He should begin with the midday, and when he has prayed Al-Zohr, he should fulfil the night Salat and Al-Witr (during) what is between it and Al-Asr Salat, or whenever he so likes to’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ احْتَجَمَ فَأَصَابَ ثَوْبَهُ فَلَمْ يَعْلَمْ بِهِ حَتَّى كَانَ مِنْ غَدٍ كَيْفَ يَصْنَعُ قَالَ إِنْ كَانَ رَأَى فَلَمْ يَغْسِلْهُ فَلْيَقْضِ جَمِيعَ مَا فَاتَهُ عَلَى قَدْرِ مَا كَانَ يُصَلِّي لَا يَنْقُصُ مِنْهُ شَيْئاً وَ إِنْ كَانَ رَآهُ وَ قَدْ صَلَّى فَلْيَبْدَأْ بِتِلْكَ الصَّلَاةِ ثُمَّ لْيَقْضِ صَلَاتَهُ تِلْكَ
And I asked him-asws about a man who gets cupping done, and it (blood) hits his garment, but he does not know of it until it was the next morning, how should he deal with it? He-asws said: ‘If he had seen it but did not wash it, then let him fulfil the entirety of what was lost upon a measurement of what he had prayed, not being deficient from it of anything; but if he had seen it and he had already prayed Salat, then let him begin with that Salat, then let him fulfil (repeat) that Salat of his’.
وَ سَأَلْتُهُ عَنْ فِرَاشِ الْحَرِيرِ أَوْ مِرْفَقَةِ الْحَرِيرِ أَوْ مُصَلَّى حَرِيرٍ وَ مِثْلِهِ مِنَ الدِّيبَاجِ يَصْلُحُ لِلرَّجُلِ التُّكَأَةُ عَلَيْهِ وَ الصَّلَاةُ قَالَ يَفْتَرِشُهُ وَ يَقُومُ عَلَيْهِ وَ لَا يَسْجُدُ عَلَيْهِ
And I asked him-asws about a bed of silk or a pillow of silk, or a prayer mat of silk, and the likes of it from the brocades, is it correct for the man to recline upon it and the Salat? He-asws said: ‘He can spread it and stand upon it, but he cannot do Sajdah on it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو فِي السَّجْدَةِ الْآخِرَةِ مِنَ الْفَرِيضَةِ قَالَ يُسَلِّمُ ثُمَّ يَسْجُدُهَا وَ فِي النَّافِلَةِ مِثْلُ ذَلِكَ
And I asked him-asws about the man who erred in the last Sajdah of the Obligatory (Salat). He-asws said: ‘He should greet (Salam), and perform its Sajdah (of the mistake), and in the Optional Salat, similar to that’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ افْتَتَحَ الصَّلَاةَ فَبَدَأَ بِسُورَةٍ قَبْلَ فَاتِحَةِ الْكِتَابِ ثُمَّ ذَكَرَ بَعْدَ مَا فَرَغَ مِنَ السُّورَةِ كَيْفَ يَصْنَعُ قَالَ يَمْضِي فِي صَلَاتِهِ وَ يَقْرَأُ فَاتِحَةَ الْكِتَابِ فِيمَا يَسْتَقْبِلُ
And I asked him-asws about a man who begins the Salat, so he begins with a Chapter before the Opening of the Book (Chapter 1), then he remembers after he had finished the Chapter, how should he deal with it? He-asws said: ‘He should continue in his Salat and recite the Opening of the Book (Chapter 1) in what is to follow’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ افْتَتَحَ بِقِرَاءَةِ سُورَةٍ قَبْلَ فَاتِحَةِ الْكِتَابِ هَلْ يُجْزِيهِ ذَلِكَ إِذَا كَانَ خَطَأً قَالَ نَعَمْ
And I asked him-asws about a man who begins with recitation of a Chapter before the Opening of the Book (Chapter 1), would that suffice him when he had erred? He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يُجْزِيهِ أَنْ يَسْجُدَ فِي السَّفِينَةِ عَلَى الْقِيرِ قَالَ لَا بَأْسَ
And I asked him-asws about the man, would it suffice him if he were to do Sajdah in the ship upon the asphalt? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَنْظُرَ وَ هُوَ فِي صَلَاتِهِ فِي نَقْشِ خَاتَمِهِ كَأَنَّهُ يُرِيدُ قِرَاءَتَهُ أَوْ فِي صَحِيفَةٍ أَوْ فِي كِتَابٍ فِي الْقِبْلَةِ قَالَ ذَلِكَ نَقْصٌ فِي الصَّلَاةِ وَ لَيْسَ يَقْطَعُهَا
And I asked him-asws about the man, is it correct for him that while he is in his Salat he looks into an engraving of his ring as if he wants to read it, or in a parchment, or into a book in the Qiblah? He-asws that: ‘That is a deficiency in the Salat, and it doesn’t terminate it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَقْرَأَ فِي رُكُوعِهِ أَوْ سُجُودِهِ الشَّيْءَ يَبْقَى عَلَيْهِ مِنَ السُّورَةِ يَكُونُ يَقْرَؤُهَا قَالَ أَمَّا فِي الرُّكُوعِ فَلَا يَصْلُحُ وَ أَمَّا فِي السُّجُودِ فَلَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he recites in his Ruku that he does Sajdah of anything that remains upon him from the Chapter he happens to be reciting it? He-asws said: ‘As for the Ruku, it is not correct, and as for in the Sajdah, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَقْرَأَ فِي رُكُوعِهِ أَوْ سُجُودِهِ مِنْ سُورَةٍ غَيْرِ سُورَتِهِ الَّتِي كَانَ يَقْرَؤُهَا قَالَ إِنْ نَزَعَ بِآيَةٍ فَلَا بَأْسَ فِي السُّجُودِ
And I asked him-asws about the man, is it correct that he recites in his Ruku or his Sajdah, from a Chapter other than the Chapter which he had recited it? He-asws said: ‘If he has taken (one) Verse then there is no problem in the Sajdah’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يَضْطَجِعَ عَلَى يَمِينِهِ بَعْدَ رَكْعَتَيِ الْفَجْرِ فَذَكَرَ حِينَ أَخَذَ فِي الْإِقَامَةِ كَيْفَ يَصْنَعُ قَالَ يَقُومُ وَ يُصَلِّي وَ يَدَعُ ذَلِكَ فَلَا بَأْسَ
And I asked him-asws about a man who forgot to sit down on his right after the two Units of Al-Fajr (Salat), so he remembers when he took to reciting the Iqamah, how should he deal with it? He-asws said: ‘He should stand and pray Salat and leave that, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ فِي صَلَاتِهِ وَ إِلَى جَانِبِهِ رَجُلٌ رَاقِدٌ فَيُرِيدُ أَنْ يُوقِظَهُ يُسَبِّحُ وَ يَرْفَعُ صَوْتَهُ لَا يُرِيدُ إِلَّا لِيَسْتَيْقِظَ الرَّجُلُ هَلْ يَقْطَعُ ذَلِكَ صَلَاتَهُ أَوْ مَا عَلَيْهِ قَالَ لَا يَقْطَعُ صَلَاتَهُ وَ لَا شَيْءَ وَ لَا بَأْسَ بِهِ
And I asked him-asws about a man who happens to be in his Salat and to his side was a man sleeping and he wanted to awaken him. He Glorifies and raises his voice, not intending anything except to awaken the man. Would that terminate his Salat? Or what is upon him? He-asws said: ‘It would not terminate his Salat nor is there anything upon him, and there is no problem with it’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ فِي صَلَاتِهِ فَيَسْتَأْذِنُ إِنْسَانٌ عَلَى الْبَابِ فَيُسَبِّحُ فَيَرْفَعُ صَوْتَهُ لِيُسْمِعَ خَادِمَهُ فَتَأْتِيَهُ فَيُرِيَهَا بِيَدِهِ أَنَّ عَلَى الْبَابِ إِنْسَاناً هَلْ يَقْطَعُ ذَلِكَ صَلَاتَهُ وَ مَا عَلَيْهِ قَالَ لَا بَأْسَ
And I asked him-asws about a man who happens to be in his Salat, and a person seeks permission at the door, so he Glorifies and raises his voice to let his servant hear. He (servant) comes to him and he shows him by (gesture of) his hand that there is a person at the door. Would that terminate his Salat? And what is upon him? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَى غَيْرِ وُضُوءٍ فَيُصِيبُهُ الْمَطَرُ حَتَّى يَسِيلَ مِنْ رَأْسِهِ وَ جَبْهَتِهِ وَ يَدَيْهِ وَ رِجْلَيْهِ هَلْ يُجْزِيهِ ذَلِكَ مِنَ الْوُضُوءِ قَالَ إِنْ غَسَلَهُ فَهُوَ يُجْزِيهِ وَ يَتَمَضْمَضُ وَ يَسْتَنْشِقُ
And I asked him-asws about the man who happens to be upon without Wudu, and it rains to the extent that it flows from his head, and his forehead, and his hands, and his legs. Would that suffice him from the Wudu? He-asws said: ‘If it washes him, it would suffice him and he should rinse and sniff’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُجْنِبُ هَلْ يُجْزِيهِ مِنْ غُسْلِ الْجَنَابَةِ أَنْ يَقُومَ فِي الْمَطَرِ حَتَّى يَسِيلَ رَأْسَهُ وَ جَسَدَهُ وَ هُوَ يَقْدِرُ عَلَى الْمَاءِ سِوَى ذَلِكَ قَالَ إِنْ كَانَ يَغْسِلُهُ كَمَا يَغْتَسِلُ بِالْمَاءِ أَجْزَأَهُ ذَلِكَ إِلَّا أَنَّهُ يَنْبَغِي لَهُ أَنْ يَتَمَضْمَضَ وَ يَسْتَنْشِقَ وَ يُمِرَّ يَدَهُ عَلَى مَا نَالَتْ مِنْ جَسَدِهِ
And I asked him-asws about the man who becomes with ceremonial impurity, would it suffice him from the washing of the ceremonial impurity (Ghusl of Janabah), that he can stand in the rain until it flows on his head and his body, although he is able upon the water besides that? He-asws said: ‘If it has washed him just as he would wash with the water, that would suffice him, except that it would be befitting for him that he rinses and sniffs, and pass his hand upon what it had attained from his body’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ تُصِيبُهُ الْجَنَابَةُ فَلَا يَقْدِرُ عَلَى الْمَاءِ فَيُصِيبُهُ الْمَطَرُ هَلْ يُجْزِيهِ ذَلِكَ أَوْ عَلَيْهِ التَّيَمُّمُ قَالَ إِنْ غَسَلَهُ أَجْزَأَهُ أَنْ لَا يَتَيَمَّمَ
And I asked him-asws about the man hit by the ceremonial impurity, but he is not able upon the water, but the rain hits him, would that suffice him? Or is the Tayammum upon him? He-asws said: ‘If it washes his body parts, then there is no Tayammum’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ الْجُنُبِ أَوْ عَلَى غَيْرِ وُضُوءٍ لَا يَكُونُ مَعَهُ مَاءٌ وَ هُوَ يُصِيبُ ثَلْجاً وَ صَعِيداً أَيُّهُمَا أَفْضَلُ التَّيَمُّمُ أَوْ يَمْسَحَ بِالثَّلْجِ وَجْهَهُ وَ جَسَدَهُ وَ رَأْسَهُ قَالَ الثَّلْجُ إِنْ بَلَّ رَأْسَهُ وَ جَسَدَهُ أَفْضَلُ فَإِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَغْتَسِلَ بِالثَّلْجِ فَلْيَتَيَمَّمْ
And I asked him-asws about the man who is with ceremonial impurity or without Wudu, not having water with him, and he attains snow and soil, which of the two is better, the Tayammum or wiping his face and his body and his head with the snow? He-asws said: ‘The snow moistening his head and his body is better. But if he is not able upon washing with the snow, then let him do Tayammum.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ أَ يَصْلُحُ لَهُ أَنْ يُغْمِضَ عَيْنَيْهِ مُتَعَمِّداً فِي صَلَاتِهِ قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he closes his eyes deliberately during his Salat? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاتِهِ فَيَعْلَمُ أَنَّ رِيحاً خَرَجَتْ مِنْهُ وَ لَا يَجِدُ رِيحاً وَ لَا يَسْمَعُ صَوْتاً كَيْفَ يَصْنَعُ قَالَ يُعِيدُ الصَّلَاةَ وَ الْوُضُوءَ وَ لَا يَعْتَدُّ بِشَيْءٍ مِمَّا صَلَّى إِذَا عَلِمَ ذَلِكَ يَقِيناً
And I asked him-asws about the man who happens to be in his Salat, then he knows that wind has come out from him but he cannot find its smell nor did he hear its sound, how should he deal with it? He-asws said: ‘He should repeat the Salat and the Wudu, and he should not exceed with anything from what he has already prayed when he knows that for certain’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ وَجَدَ رِيحاً فِي بَطْنِهِ فَوَضَعَ يَدَهُ عَلَى أَنْفِهِ فَخَرَجَ مِنَ الْمَسْجِدِ مُتَعَمِّداً حَتَّى خَرَجَتِ الرِّيحُ مِنْ بَطْنِهِ ثُمَّ عَادَ إِلَى الْمَسْجِدِ فَصَلَّى وَ لَمْ يَتَوَضَّأْ أَ يُجْزِيهِ ذَلِكَ قَالَ لَا يُجْزِيهِ ذَلِكَ حَتَّى يَتَوَضَّأَ وَ لَا يَعْتَدُّ بِشَيْءٍ مِمَّا صَلَّى
And I asked him-asws about a man who finds wind in his belly, so he places his hand upon his nose and goes out from the Masjid deliberately until the wind comes out from his belly, then he returns to the Masjid and he prays Salat, and does not do Wudu, would that suffice him? He-asws said: ‘That would not suffice him until he does Wudu, and he should not exceed with anything from what he has prayed’.
وَ سَأَلْتُهُ عَنِ الْقِيَامِ مِنَ التَّشَهُّدِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ كَيْفَ يَقُومُ يَضَعُ يَدَيْهِ وَ رُكْبَتَيْهِ عَلَى الْأَرْضِ ثُمَّ يَنْهَضُ أَوْ كَيْفَ يَصْنَعُ قَالَ كَيْفَ شَاءَ فَعَلَ وَ لَا بَأْسَ
And I asked him-asws about the standing from the Tashahhud during the two first Units, how should one arise? (By) placing his hand and his knees upon the ground, then getting up? Or how should he deal with it? He-asws said: ‘However he so desires to do, and there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يُجْزِيهِ أَنْ يَسْجُدَ فَيَجْعَلَ عِمَامَتَهُ أَوْ قَلَنْسُوَتَهُ بَيْنَ جَبْهَتِهِ وَ بَيْنَ الْأَرْضِ قَالَ لَا يَصْلُحُ حَتَّى تَقَعَ جَبْهَتُهُ عَلَى الْأَرْضِ
And I asked him-asws about the man, would it suffice him if he does Sajdah and makes his turban or his cap to be between his forehead and the ground? He-asws said: ‘It is not correct until his forehead falls upon the ground’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ تَرَكَ رَكْعَتَيِ الْفَجْرِ حَتَّى دَخَلَ الْمَسْجِدَ وَ الْإِمَامُ قَائِمٌ فِي الصَّلَاةِ كَيْفَ يَصْنَعُ قَالَ يَدْخُلُ فِي صَلَاةِ الْقَوْمِ وَ يَدَعُ الرَّكْعَتَيْنِ فَإِذَا ارْتَفَعَتِ الشَّمْسُ قَضَاهَا
And I asked him-asws about a man who neglects the two Units of Al-Fajr (Salat) until he enters the Masjid, and the prayer leader is standing in the Salat, how should he deal with it? He-asws said: ‘He should enter into the Salat of the people and leave the two Units. When the sun rises, he should fulfil it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَرْفَعَ طَرْفَهُ إِلَى السَّمَاءِ وَ هُوَ فِي صَلَاتِهِ قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he raises his eyes towards the sky while he is in his Salat? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْمُغَاضِبَةِ زَوْجَهَا هَلْ لَهَا صَلَاةٌ أَوْ مَا حَالُهَا قَالَ لَا تَزَالُ عَاصِيَةً حَتَّى يَرْضَى عَنْهَا
And I asked him-asws about the woman, angered upon by her husband, is Salat correct for her? Or what is her state? He-asws said: ‘She will not cease to be in disobedience until he is pleased from her’.
وَ سَأَلْتُهُ عَنِ الْقَوْمِ يَتَحَدَّثُونَ حَتَّى يَذْهَبَ ثُلُثُ اللَّيْلِ أَوْ أَكْثَرُ أَيُّهُمَا أَفْضَلُ أَ يُصَلُّونَ الْعِشَاءَ جَمِيعاً أَوْ فِي غَيْرِ جَمَاعَةٍ قَالَ يُصَلُّونَهَا فِي جَمَاعَةٍ أَفْضَلُ
And I asked him-asws about the people discussing until a third of the night is gone, or more, which of the two is better – they should pray Al-Isha (Salat) together, or in other than a congregation? He-asws said: ‘Their praying in a congregation is superior’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي الْفَرِيضَةِ بِسُورَةِ النَّجْمِ يَرْكَعُ بِهَا ثُمَّ يَقُومُ بِغَيْرِهَا قَالَ يَسْجُدُ بِهَا ثُمَّ يَقُومُ فَيَقْرَأُ بِفَاتِحَةِ الْكِتَابِ ثُمَّ يَرْكَعُ وَ ذَلِكَ زِيَادَةٌ فِي الْفَرِيضَةِ فَلَا يَعُودَنَّ يَقْرَأُ السَّجْدَةَ فِي الْفَرِيضَةِ
And I asked him-asws about the man reciting in the Obligatory (Salat) with Surah Al-Najm, doing Ruku with it, then he stands with other than it. He-asws said: ‘He should do Sajdah with it, then he should stand and recite the Opening of the Book (Chapter 1), then do Ruku, and that is an increase in the Obligatory (Salat), so he should not return reciting the Sajdah in the Obligatory (Salat)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ فِي صَلَاتِهِ فَيَظُنُّ أَنَّ ثَوْبَهُ قَدِ انْخَرَقَ أَوْ أَصَابَهُ شَيْءٌ هَلْ يَصْلُحُ لَهُ أَنْ يَنْظُرَ فِيهِ وَ يُفَتِّشَهُ وَ هُوَ فِي صَلَاتِهِ قَالَ إِنْ كَانَ فِي مُقَدَّمِ الثَّوْبِ أَوْ جَانِبَيْهِ فَلَا بَأْسَ وَ إِنْ كَانَ فِي مُؤَخَّرِهِ فَلَا يَلْتَفِتُ فَإِنَّهُ لَا يَصْلُحُ لَهُ
And I asked him-asws about a man who happens to be in his Salat, then he thinks that his clothes have torn, or something has hit it, is it correct for him to look into it and investigate it while he is in his Salat? He-asws said: ‘If it was in the front of the garment or its sides, there is no problem, and if it was from his behind, he should not turn, for it is not correct for him’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ خَلْفَ النَّخْلَةِ فِيهَا حَمْلُهَا قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he prays Salat behind the palm tree wherein is fruit? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ فِي الْكَرْمِ وَ فِيهِ حَمْلُهُ قَالَ لَا بَأْسَ
And I asked him-asws about the man, is it correct for him that he prays Salat in the vineyard and there is fruit in it?’ He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ مَسَّ ظَهْرَ سِنَّوْرٍ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ قَبْلَ أَنْ يَغْسِلَ يَدَهُ قَالَ لَا بَأْسَ
And I asked him-asws about a man who touches the back of a cat, is it correct for him that he prays Salat before he washes his hands? He-asws said: There is no problem’.
وَ سَأَلْتُهُ عَنْ إِمَامٍ أَمَّ قَوْماً مُسَافِرِينَ كَيْفَ يُصَلِّي الْمُسَافِرُونَ قَالَ يُصَلُّونَ رَكْعَتَيْنِ وَ يَقُومُ الْإِمَامُ فَيُتِمُّ صَلَاتَهُ فَإِذَا سَلَّمَ فَانْصَرَفَ انْصَرَفُوا
And I asked him-asws about a prayer leader, or a group travelling, how would the travellers pray Salat? He-asws said: ‘They should pray two Units and the prayer leader would stand and complete his Salat. When he has greeted (Salam), he would leave, and they would disperse’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ وَ أَمَامَهُ حِمَارٌ وَاقِفٌ قَالَ يَضَعُ بَيْنَهُ وَ بَيْنَهُ قَصَبَةً أَوْ عُوداً أَوْ شَيْئاً يُقِيمُهُ بَيْنَهُمَا ثُمَ يُصَلِّي فَلَا بَأْسَ قُلْتُ فَإِنْ لَمْ يَفْعَلْ وَ صَلَّى أَ يُعِيدُ صَلَاتَهُ أَوْ مَا عَلَيْهِ قَالَ لَا يُعِيدُ صَلَاتَهُ وَ لَا شَيْءَ عَلَيْهِ
And I asked him-asws about a man, is it correct for him that he prays Salat and in front of him is a donkey standing? He-asws said: ‘He should place between him and it a reed or a stick or something standing between the two, then he should pray, there is no problem’. I said, ‘Supposing he does not do so and prays, should he repeat his Salat? Or what is upon him? He-asws said: ‘He should not repeat his Salat nor is there anything upon him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ ثُلُثَ حَجَّتِهِ لِمَيِّتٍ وَ ثُلُثَهَا لِحَيٍّ قَالَ لِلْمَيِّتِ فَأَمَّا الْحَيُّ فَلَا
And I asked him-asws about a man a third of his Hajj for a deceased and a third of it for a living one. He-asws said: ‘For the deceased, as for the living one, no’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَيْهِ أَنْ يَصُومَ بِالْكُوفَةِ شَهْراً وَ بِالْمَدِينَةِ شَهْراً وَ بِمَكَّةَ شَهْراً فَصَامَ أَرْبَعَةَ عَشَرَ يَوْماً بِمَكَّةَ أَ لَهُ أَنْ يَرْجِعَ إِلَى أَهْلِهِ فَيَصُومَ مَا عَلَيْهِ بِالْكُوفَةِ قَالَ نَعَمْ لَا بَأْسَ وَ لَيْسَ عَلَيْهِ شَيْءٌ
And I asked him-asws about a man who made it upon him that he would be Fasting at Al-Kufa for a month, and at Al-Medina for a month, and at Makkah for a month. Then he Fasts fourteen days at Makkah, is it for him that he returns to his family and Fast what is upon him at Al-Kufa? He-asws said: ‘Yes, there is no problem, and there isn’t anything upon him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ زَوَّجَ ابْنَتَهُ غُلَاماً فِيهِ لِينٌ وَ أَبُوهُ لَا بَأْسَ بِهِ قَالَ إِنْ لَمْ تَكُنْ بِهِ فَاحِشَةٌ فَيُزَوِّجُهُ يَعْنِي الْخُنْثَ
And I asked him-asws about a man who gets his daughter married to a boy in whom there is softness (feminism), and his father, there is no problem with him. He-asws said: ‘If there does not happen to be immorality with him, he can marry (to) him – meaning the effeminate’.
وَ سَأَلْتُهُ عَنْ قَوْمٍ أَحْرَارٍ وَ مَمَالِيكَ اجْتَمَعُوا عَلَى قَتْلِ مَمْلُوكٍ مَا حَالُهُمْ قَالَ يُقْتَلُ مَنْ قَتَلَهُ مِنَ الْمَمَالِيكِ وَ تَفْدِيهِ الْأَحْرَارُ
And I asked him-asws about a free people and slaves gathering upon killing a slave, what is their state? He-asws said: ‘He would be killed, the one who kills the slave, and the free ones would ransom him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قَالَ إِذَا مِتُّ فَفُلَانَةُ جَارِيَتِي حُرَّةٌ فَعَاشَ حَتَّى وَلَدَتِ الْجَارِيَةُ أَوْلَاداً ثُمَّ مَاتَ مَا حَالُهُمْ قَالَ عَتَقَتِ الْجَارِيَةُ وَ أَوْلَادُهَا مَمَالِيكُ
And I asked him-asws about a man who says, ‘When I die, then so and so slave girl of mine is free. Then he lives until the slave girls gives birth to children, then he dies. What is their state? He-asws said: ‘The slave girl is free and her children are slaves’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَتَوَشَّحُ بِالثَّوْبِ فَيَقَعُ عَلَى الْأَرْضِ أَوْ يُجَاوِزُ عَاتِقَهُ أَ يَصْلُحُ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about the man who wraps with a cloth, and it falls upon the ground or exceeds his shoulders, is that correct? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقُولُ لِمَمْلُوكِهِ يَا أَخِي وَ يَا ابْنِي أَ يَصْلُحُ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about the man who is saying to his slave, ‘O my brother’, or, ‘O my son’, is that correct? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الدَّابَّةِ تَبُولُ فَيُصِيبُ بَوْلُهُ الْمَسْجِدَ أَوْ حَائِطَهُ أَ يُصَلَّى فِيهِ قَبْلَ أَنْ يُغْسَلَ قَالَ إِذَا جَفَّ فَلَا بَأْسَ
And I asked him-asws about the animal urinating and its urine hitting the Masjid or its walls, can one pray Salat in it before it is washed? He-asws said: ‘When it has dried, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُجَامِعُ أَوْ يَدْخُلُ الْكَنِيفَ وَ عَلَيْهِ خَاتَمٌ فِيهِ ذِكْرُ اللَّهِ أَوْ شَيْءٌ مِنَ الْقُرْآنِ أَ يَصْلُحُ ذَلِكَ قَالَ لَا
And I asked him-asws about the man who copulates or enters the toiler and upon him is a ring wherein Allah-azwj is Mentioned, or something from the Quran, is that correct? He-asws said: ‘No’.
وَ سَأَلْتُهُ عَنِ الْقُعُودِ وَ الْقِيَامِ وَ الصَّلَاةِ عَلَى جُلُودِ السِّبَاعِ وَ بَيْعِهَا وَ رُكُوبِهَا أَ يَصْلُحُ ذَلِكَ قَالَ لَا بَأْسَ مَا لَمْ يُسْجَدْ عَلَيْهَا
And I asked him-asws about the sitting and the standing and the Salat upon skins of the wild animals, and selling it and riding it, is that correct?’ He-asws said: ‘There is no problem for as long as one does not do Sajdah upon these’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ الصِّيَامُ الْأَيَّامَ الثَّلَاثَةَ مِنْ كُلِّ شَهْرٍ أَ يَصُومُهَا قَضَاءً وَ هُوَ فِي شَهْرٍ لَمْ يَصُمْ أَيَّامَهُ قَالَ لَا بَأْسَ
And I asked him-asws about a man who happens to have Fasts upon him of the three days from every month, can he Fast these repaying while he is in a month in which he did not Fasts its days? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يُؤَخِّرُ الصَّوْمَ الْأَيَّامَ الثَّلَاثَةَ مِنَ الشَّهْرِ حَتَّى يَكُونَ فِي آخِرِ الشَّهْرِ فَلَا يُدْرِكُ الْخَمِيسَ الْآخِرَ إِلَّا أَنْ يَجْمَعَهُ مَعَ الْأَرْبِعَاءِ أَ يُجْزِيهِ ذَلِكَ قَالَ لَا بَأْسَ
And I asked him-asws about a man who delays the Fasting of the three days from the moth until he comes to be in the last month, so he does not come across the last Thursday except that he gathers it with the Wednesday, is that allowed? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنْ صَوْمِ ثَلَاثَةِ أَيَّامٍ مِنَ الشَّهْرِ يَكُونُ عَلَى الرَّجُلِ يَقْضِيهَا مُتَوَالِيَةً أَوْ يُفَرِّقُ بَيْنَهَا قَالَ أَيَّ ذَلِكَ أَحَبَّ
And I asked him-asws about Fasting of three days from the month happening to be upon the man, should he repay these consecutively or separate between these? He-asws said: ‘Yes, that is more loved’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ طَلَّقَ أَوْ مَاتَتِ امْرَأَتُهُ ثُمَّ زَنَى هَلْ عَلَيْهِ رَجْمٌ قَالَ نَعَمْ
And I asked him-asws about a man who divorces or his wife dies, then he commits adultery, is the stoning upon him? He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ امْرَأَةٍ طُلِّقَتْ ثُمَّ زَنَتْ بَعْدَ مَا طُلِّقَتْ سَنَةً أَوْ أَكْثَرَ هَلْ عَلَيْهَا الرَّجْمُ قَالَ نَعَمْ
And I asked him-asws about a woman who is divorced, then she commits adultery after having been divorced for a year or more, is the stoning upon her? He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَطُوفُ بِالْبَيْتِ وَ هُوَ جُنُبٌ فَيَذْكُرُ وَ هُوَ فِي طَوَافِهِ هَلْ عَلَيْهِ أَنْ يَقْطَعَ طَوَافَهُ قَالَ يَقْطَعُ طَوَافَهُ وَ لَا يَعْتَدُّ بِشَيْءٍ مِمَّا طَافَ
And I asked him-asws about the man who performs Tawaaf of the House (Kabah) and he is with ceremonial impurity. Then he remembers in his Tawaaf, is it upon him to terminate his Tawaaf? He-asws said: ‘He should terminate his Tawaaf and not exceed with anything from he has already done’.
وَ سَأَلْتُهُ عَنِ الْجُنُبِ يُدْخِلُ يَدَهُ فِي غِسْلِهِ قَبْلَ أَنْ يَتَوَضَّأَ وَ قَبْلَ أَنْ يَغْسِلَ يَدَهُ مَا حَالُهُ قَالَ إِذَا لَمْ يُصِبْ يَدُهُ شَيْئاً مِنَ الْجَنَابَةِ فَلَا بَأْسَ قَالَ وَ أَنْ يَغْسِلَ يَدَهُ قَبْلَ أَنْ يُدْخِلَهَا فِي شَيْءٍ مِنْ غِسْلِهِ أَحَبُّ إِلَيَّ
And I asked him-asws about the one with ceremonial impurity inserting his hand in his body part before he washes and before he washes his hand, what is his state? He-asws said: ‘When his hand did not hit anything from the ceremonial impurity, there is no problem’. He-asws said: ‘And if he had washed his hand before he inserted it in something from his body part, it would be more beloved to me’.
وَ سَأَلْتُهُ عَنْ وَلَدِ الزِّنَا تَجُوزُ شَهَادَتُهُ أَوْ يَؤُمُّ قَوْماً قَالَ لَا تَجُوزُ شَهَادَتُهُ وَ لَا يَؤُمُّ
And I asked him-asws about a son of adultery, is his testimony allowed, or can he lead a people (in Salat)? He-asws said: ‘Neither is his testimony allowed, nor can he lead (in Salat)’.
وَ سَأَلْتُهُ عَنِ اللُّقَطَةِ إِذَا كَانَتْ جَارِيَةً هَلْ يَحِلُّ لِمَنْ لَقَطَهَا فَرْجُهَا قَالَ لَا إِنَّمَا حَلَّ لَهُ بَيْعُهَا بِمَا أَنْفَقَ عَلَيْهَا
And I asked him-asws about the lost property when it was a slave girl, are her private parts Permissible for the one who comes across her? He-asws said: ‘No, but it is Permissible for him to sell her for whatever he had spent on her’.
وَ سَأَلْتُهُ عَنْ فَضْلِ الشَّاةِ وَ الْبَقَرِ وَ الْبَعِيرِ أَ يُشْرَبُ مِنْهُ وَ يُتَوَضَّأُ قَالَ لَا بَأْسَ
And I asked him-asws about the leftover (water) of the sheep and the cows and the camels, can one drink from it and perform Wudu? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْكَنِيفِ يُصَبُّ فِيهِ الْمَاءُ فَيَنْتَضِحُ عَلَى الثَّوْبِ مَا حَالُهُ قَالَ إِذَا كَانَ جَافّاً فَلَا بَأْسَ
And I asked him-asws about the toilet, the water being poured in it so it gets sprinkled upon the garment, what is its state? He-asws said: ‘When it was dry, there is no problem’.
وَ سَأَلْتُهُ عَنِ الْجَرَادِ يَصِيدُهُ فَيَمُوتُ بَعْدَ مَا يَصِيدُهُ أَ يُؤْكَلُ قَالَ لَا بَأْسَ
And I asked him-asws about the locust being hunted, so it dies after being hunted, can it be eaten? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْجَرَادِ يُصِيبُهُ مَيْتاً فِي الْبَحْرِ أَوْ فِي الصَّحْرَاءِ أَ يُؤْكَلُ قَالَ لَا تَأْكُلْهُ
And I asked him-asws about the locust found dead in the sea or in the desert, can it be eaten? He-asws said: ‘Do not eat it’.
وَ سَأَلْتُهُ عَنِ الْفِرَاشِ يَكُونُ كَثِيرَ الصُّوفِ فَيُصِيبُهُ الْبَوْلُ كَيْفَ يُغْسَلُ قَالَ يُغْسَلُ الظَّاهِرُ ثُمَّ يُصَبُّ عَلَيْهِ الْمَاءُ فِي الْمَكَانِ الَّذِي أَصَابَهُ الْبَوْلُ حَتَّى يَخْرُجَ الْمَاءُ مِنْ جَانِبِ الْفِرَاشِ
And I asked him-asws about the mattress being made of a lot of wool, and it is hit by the urine, how would it be washed? He-asws said: ‘Wash the exterior, then pour the water upon it in the place which was affected by the urine until the water comes out from the side of the mattress’.
وَ سَأَلْتُهُ عَنِ الْكَنِيفِ يَكُونُ فَوْقَ الْبَيْتِ فَيُصِيبُهُ الْمَطَرُ فَيَكِفُ فَيُصِيبُ الثِّيَابَ أَ يُصَلَّى فِيهَا قَبْلَ أَنْ يُغْسَلَ قَالَ إِذَا جَرَى مِنْ مَاءِ الْمَطَرِ فَلَا بَأْسَ يُصَلَّى فِيهَا
And I asked him-asws about the toilet happening to be above the house and the raindrops hit it, and it hits the garment, can one pray Salat in it before washing it? He-asws said: ‘When it flows from the water of the rain, there is no problem in praying salat in it’.
وَ سَأَلْتُهُ عَنِ الْفَأْرَةِ تُصِيبُ الثَّوْبَ أَ يُصَلَّى فِيهِ قَالَ إِذَا لَمْ تَكُنِ الْفَأْرَةُ رَطْبَةً فَلَا بَأْسَ وَ إِنْ كَانَتْ رَطْبَةً فَاغْسِلْ مَا أَصَابَ مِنْ ثَوْبِكَ وَ الْكَلْبُ مِثْلُ ذَلِكَ
And I asked him-asws about the mouse hitting the garment, can one pray Salat in it? He-asws said: ‘When it does not happen to be wet, there is no problem, and if it was wet, then wash whatever was hit from your garment, and the dog is similar to that’.
وَ سَأَلْتُهُ عَنْ فَضْلِ الْفَرَسِ وَ الْبَغْلِ وَ الْحِمَارِ أَ يُشْرَبُ مِنْهُ وَ يُتَوَضَّأُ لِلصَّلَاةِ قَالَ لَا بَأْسَ
And I asked him-asws about leftover of the horse and the mule and the donkey, can one drink from it and do Wudu for the Salat? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الصَّلَاةِ عَلَى بَوَارِيِّ النَّصَارَى وَ الْيَهُودِ الَّتِي يَقْعُدُونَ عَلَيْهَا فِي بُيُوتِهِمْ أَ يَصْلُحُ قَالَ لَا تُصَلِّ عَلَيْهَا
And I asked him-asws about the Salat upon the mats of the Christians and the Jews which they are sitting upon in their houses, can one pray Salat in it? He-asws said: ‘Do not pray Salat upon these’.
وَ سَأَلْتُهُ عَنِ الْفَأْرَةِ وَ الدَّجَاجَةِ وَ الْحَمَامَةِ أَوْ أَشْبَاهِهِنَّ تَطَأُ عَلَى الْعَذَرَةِ ثُمَّ تَطَأُ الثَّوْبَ أَ يُغْسَلُ قَالَ إِنْ كَانَ اسْتَبَانَ مِنْ أَثَرِهِ شَيْءٌ فَاغْسِلْهُ وَ إِلَّا فَلَا بَأْسَ
And I asked him-asws about the mouse and the chicken and the dove or their like treading upon the dung then treading upon the garment, will it be washed? He-asws said: ‘When something from its traces was apparent, then wash it, or else there is no problem’.
وَ سَأَلْتُهُ عَنِ الدَّجَاجَةِ وَ الْحَمَامَةِ وَ الْعُصْفُورِ وَ أَشْبَاهِهِ تَطَأُ فِي الْعَذَرَةِ ثُمَّ تَدْخُلُ فِي الْمَاءِ أَ يُتَوَضَّأُ مِنْهُ قَالَ لَا إِلَّا أَنْ يَكُونَ مَاءً كَثِيراً قَدْرَ كُرٍّ
And I asked him-asws about the chicken and the dove and the sparrow and it’s like treading in the dung, then enters into the water, can one do Wudu from it? He-asws said: ‘No, unless if the water happens to be a lot, a measurement of a ‘Kur’.[1]
وَ سَأَلْتُهُ عَنِ الْعَظَايَةِ وَ الْوَزَغِ وَ الْحَيَّةِ تَقَعُ فِي الْمَاءِ فَلَا تَمُوتُ أَ يُتَوَضَّأُ مِنْهُ لِلصَّلَاةِ قَالَ لَا بَأْسَ
And I asked him-asws about the lizard and the snake falling into the water but does not die, can one do the Wudu from it for the Salat? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْعَقْرَبِ وَ الْخُنْفَسَاءِ وَ شِبْهِهِ يَمُوتُ فِي الْجُبِّ وَ الدَّنِّ أَ يُتَوَضَّأُ مِنْهُ قَالَ لَا بَأْسَ
And I asked him-asws about the scorpion and the beetle and the likes of it dying in the well and the cask, can one do Wudu from it? He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُدْرِكُهُ رَمَضَانُ فِي السَّفَرِ فَيُقِيمُ فِي الْمَكَانِ هَلْ عَلَيْهِ صَوْمٌ قَالَ لَا حَتَّى يُجْمِعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ فَإِذَا أَجْمَعَ صَامَ وَ أَتَمَّ الصَّلَاةَ
And I asked him-asws about the man who comes across a (Month of) Ramazan during the travelling, so he stays in the place, is a Fast correct upon him? He-asws said: ‘No, until he gathers upon a place for ten days. When he has gathered, he can Fast and (pray) the complete Salat’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ أَيَّامٌ مِنْ شَهْرِ رَمَضَانَ وَ هُوَ مُسَافِرٌ هَلْ يَقْضِي إِذْ أَقَامَ فِي الْمَكَانِ قَالَ لَا حَتَّى يُجْمِعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ
And I asked him-asws about the man who happens to have days from a Month of Ramazan upon him and he is travelling, would he pay back (the Fasts) when he stays in the place? He-asws said: ‘No, until there gather upon a stay, ten days’.
وَ سَأَلْتُهُ عَنْ صَلَاةِ الْكُسُوفِ مَا حَدُّهَا قَالَ يُصَلِّي مَتَى مَا أَحَبَّ وَ يَقْرَأُ مَا أَحَبَّ غَيْرَ أَنَّهُ يَقْرَأُ وَ يَرْكَعُ وَ يَقْرَأُ وَ يَرْكَعُ وَ يَقْرَأُ وَ يَرْكَعُ أَرْبَعَ رَكَعَاتٍ وَ يَسْجُدُ فِي الْخَامِسَةِ ثُمَّ يَقُومُ فَيَفْعَلُ مِثْلَ ذَلِكَ
And I asked him-asws about Salat of the eclipse, what are its limits? He-asws said: ‘He can pray Salat whenever he likes, and recite whatever he likes, apart from that he should recite and do Ruku, and recite and do Ruku, and recite and do Ruku four Units, and do Sajdah in the fifth. Then he should stand and do similar to that’.
وَ سَأَلْتُهُ عَنِ الْمُطَلَّقَةِ كَمْ عِدَّتُهَا قَالَ ثَلَاثُ حِيَضٍ وَ تَعْتَدُّ مِنْ أَوَّلِ تَطْلِيقَةٍ
And I asked him-asws about the divorced woman, how long is her waiting period? He-asws said: ‘Three menstruation, and she would count from the first divorce’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُطَلِّقُ تَطْلِيقَةً أَوْ تَطْلِيقَتَيْنِ ثُمَّ يَتْرُكُهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا مَا حَالُهَا قَالَ إِذَا تَرَكَهَا عَلَى أَنَّهُ لَا يُرِيدُهَا بَانَتْ مِنْهُ فَلَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ إِنْ تَرَكَهَا عَلَى أَنَّهُ يُرِيدُ مُرَاجَعَتَهَا ثُمَّ مَضَى لِذَلِكَ مِنْهُ سَنَةً فَهُوَ أَحَقُّ بِرَجْعَتِهَا
And I asked him-asws about the man who divorces a divorce or two divorces, then he leaves her until she accomplishes her waiting period, what is her state? He-asws said: ‘When he leaves her upon that he will not be wanting her, she would be irrevocably divorced from him, so she will not be Permissible for him until she marries another husband; and if he had left her upon that he wanted to return to her, then a year expired for that from him, then he is more rightful with returning to her’.
وَ سَأَلْتُهُ عَنِ الصَّدَقَةِ إِذَا لَمْ تُقْبَضْ هَلْ يَجُوزُ لِصَاحِبِهَا قَالَ إِذَا كَانَ أَبٌ تَصَدَّقَ بِهَا عَلَى وَلَدٍ صَغِيرٍ فَإِنَّهَا جَائِزَةٌ لِأَنَّهُ يَقْبِضُ لِوَلَدِهِ إِذَا كَانَ صَغِيراً وَ إِذَا كَانَ وَلَداً كَبِيراً فَلَا يَجُوزُ لَهُ حَتَّى يَقْبِضَ
And I asked her-asws about the charity, if it is not taken possession of, is it allowed for its owner? He-asws said: ‘When it was a father giving in charity to a small child, then it is allowed because he possesses for his child when he was small; and when he was a big child, it is not allowed for him until he (child) takes possession of it’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ تَصَدَّقَ عَلَى رَجُلٍ بِصَدَقَةٍ فَلَمْ يَحُزْهَا هَلْ يَجُوزُ ذَلِكَ قَالَ هِيَ جَائِزَةٌ حِيزَتْ أَوْ لَمْ تُحَزْ
And I asked him-asws about a man giving charity upon a man with a charity, but he did not possess it, is that allowed? He-asws said: ‘It is allowed, taken possession or not taken’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ دَابَّةً إِلَى مَكَانٍ فَجَازَ ذَلِكَ فَنَفَقَتِ الدَّابَّةُ مَا عَلَيْهِ قَالَ إِذَا كَانَ جَازَ الْمَكَانَ الَّذِي اسْتَأْجَرَ إِلَيْهِ فَهُوَ ضَامِنٌ
And I asked him-asws about a man hiring an animal to a place, but exceeds that, and the animal dies, what is upon him? He-asws said: ‘When he had exceeded the place which he had hired it to, then he is responsible’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ دَابَّةً فَأَعْطَاهَا غَيْرَهُ فَنَفَقَتْ مَا عَلَيْهِ قَالَ إِنْ كَانَ شَرَطَ أَنْ لَا يَرْكَبَهَا غَيْرُهُ فَهُوَ ضَامِنٌ لَهَا وَ إِنْ لَمْ يُسَمِّ فَلَيْسَ عَلَيْهِ شَيْءٌ
And I asked him-asws about a man hiring an animal, but he is given another, and it dies, what is upon him? He-asws said: ‘If there was a stipulation that he will not ride any other, then he is responsible for it, and if he did not specify, there isn’t anything upon him’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ اسْتَأْجَرَ دَابَّةً فَوَقَعَتْ فِي بِئْرٍ فَانْكَسَرَتْ مَا عَلَيْهِ قَالَ هُوَ ضَامِنٌ كَانَ يَلْزَمُهُ أَنْ يَسْتَوْثِقَ مِنْهَا وَ إِنْ أَقَامَ الْبَيِّنَةَ أَنَّهُ رَبَطَهَا وَ اسْتَوْثَقَ مِنْهَا فَلَيْسَ عَلَيْهِ شَيْءٌ
And I asked him-asws about a man who hires an animal and it falls into a well and breaks, what is upon him? He-asws said: ‘He is responsible. It necessitated upon him that he would be relied from it, and if he can establish the proof that he had tied it and secured from it, then there isn’t anything upon him’.
وَ سَأَلْتُهُ عَنْ بُخْتِيٍّ مُغْتَلِمٍ قَتَلَ رَجُلًا فَقَامَ أَخُو الْمَقْتُولِ فَعَقَرَ الْبُخْتِيَّ وَ قَتَلَهُ مَا حَالُهُمْ قَالَ عَلَى صَاحِبِ الْبُخْتِيِّ دِيَةُ الْمَقْتُولِ وَ لِصَاحِبِ الْبُخْتِيِّ ثَمَنُهُ عَلَى الَّذِي عَقَرَ بُخْتِيَّهُ
And I asked him-asws about a Bakhty (camel) who kills a man, so a brother of the killed ones stands and hamstrung the Bakhty (camel) and kills it. What is their state? He-asws said: ‘Upon the owner of the Bakhty (camel) would be the wergild of the killed ones, and for the owner of the Bakhty (camel) would be its price upon the one who had hamstrung his Bakhty (camel)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ تَحْتَهُ مَمْلُوكَةٌ بَيْنَ رَجُلَيْنِ فَقَالَ أَحَدُهُمَا قَدْ بَدَا لِي أَنْ أَنْزِعَ جَارِيَتِي مِنْكَ وَ أَبِيعَ نَصِيبِي فَبَاعَهُ فَقَالَ الْمُشْتَرِي أُرِيدُ أَنْ أَقْبِضَ جَارِيَتِي هَلْ تَحْرُمُ عَلَى الزَّوْجِ
And I asked him-asws about a man under whom is a slave girl between two men, so one of them says, ‘It seems to me that I should remove my responsibility from you and sell my share’. He sells it. The buyer says, ‘I want to take possession of my slave girl’. Is she forbidden upon the husband?
قَالَ إِذَا اشْتَرَاهَا غَيْرُ الَّذِي كَانَ أَنْكَحَهَا إِيَّاهُ فَالطَّلَاقُ بِيَدِهِ إِنْ شَاءَ فَرَّقَ بَيْنَهُمَا وَ إِنْ شَاءَ تَرَكَهَا مَعَهُ فَهِيَ حَلَالٌ لِزَوْجِهَا وَ هُمَا عَلَى نِكَاحِهِمَا حَتَّى يَنْزِعَهَا الْمُشْتَرِي وَ إِنْ أَنْكَحَهَا إِيَّاهُ نِكَاحاً جَدِيداً فَالطَّلَاقُ إِلَى الزَّوْجِ وَ لَيْسَ إِلَى السَّيِّدِ الطَّلَاقُ
He-asws said: ‘When he has bought her apart from that who had married her to him, then the divorce is his hands. If he so desires, he separates between the two, and if he so desires, leaves her with him. She is Permissible for her husband, and they would both be upon their marriage until the buyer snatches her away; and if he marries her to him with a renewed marriage, then the divorce is to the husband, and the divorce isn’t to the master’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ زَوَّجَ ابْنَهُ وَ هُوَ صَغِيرٌ فَدَخَلَ الِابْنُ بِامْرَأَتِهِ عَلَى مَنِ الْمَهْرُ عَلَى الْأَبِ أَوْ عَلَى الِابْنِ قَالَ الْمَهْرُ عَلَى الْغُلَامِ وَ إِنْ لَمْ يَكُنْ لَهُ شَيْءٌ فَعَلَى الْأَبِ يَضْمَنُ ذَلِكَ عَلَى ابْنِهِ أَوْ لَمْ يَضْمَنْ إِذَا كَانَ هُوَ أَنْكَحَهُ وَ هُوَ صَغِيرٌ
And I asked him-asws about the man who gets his son married while he was small, then the son comes of age, upon whom would be the dower? Upon the father or upon the son? He-asws said: ‘The dower is upon the boy, and if there does not happen to be anything for him, then it would be upon the father whether he had taken the responsibility of that upon his son or did not guarantee, when it was he who had got him married while he was small’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ حُرٍّ وَ تَحْتَهُ مَمْلُوكَةٌ بَيْنَ رَجُلَيْنِ أَرَادَ أَحَدُهُمَا نَزْعَهَا مِنْهُ هَلْ لَهُ ذَلِكَ قَالَ الطَّلَاقُ إِلَى الزَّوْجِ لَا يَحِلُّ لِوَاحِدٍ مِنَ الشَّرِيكَيْنِ أَنْ يُطَلِّقَهَا فَيَسْتَخْلِصَ أَحَدُهُمَا
And I asked him-asws about a free man and under him was a slave girl between two men. One of them wanted to remove her from him, is that for him? He-asws said: ‘The divorce is to the husband. It is not Permissible for one from the two partners that he divorces her, so one of them would be finished from her’.
وَ سَأَلْتُهُ عَنْ حُبِّ مَاءٍ فِيهِ أَلْفُ رِطْلٍ وَقَعَ فِيهِ وُقِيَّةُ بَوْلٍ هَلْ يَصْلُحُ شُرْبُهُ أَوِ الْوُضُوءُ مِنْهُ قَالَ لَا يَصْلُحُ
And I asked him-asws about a container of water wherein is a thousand ratls and an ounce of urine falls into it, is it correct to drink it or the Wudu from it? He-asws said: ‘It is not correct’.
وَ سَأَلْتُهُ عَنْ قِدْرٍ فِيهَا أَلْفُ رِطْلِ مَاءٍ فَطُبِخَ فِيهَا لَحْمٌ وَقَعَ فِيهَا وُقِيَّةُ دَمٍ هَلْ يَصْلُحُ أَكْلُهُ قَالَ إِذَا طُبِخَ فَكُلْ فَلَا بَأْسَ
And I asked him-asws about a pot wherein is a thousand ratls of water in which meat is cooked, and an ounce of blood falls into it, is it correct to eat it? He-asws said: ‘When it is cooked, then eat, there is no problem’.
وَ سَأَلْتُهُ عَنْ فَأْرَةٍ وَقَعَتْ فِي بِئْرٍ فَمَاتَتْ هَلْ يَصْلُحُ الْوُضُوءُ عَنْ مَائِهَا قَالَ انْزِعْ مِنْ مَائِهَا سَبْعَ دُلِيٍّ ثُمَّ تَوَضَّأْ وَ لَا بَأْسَ
And I asked him-asws about a mouse falling into a well and it dies, is the Wudu correct from its water? He-asws said: ‘Remove seven buckets from its water, then perform Wudu, and there is no problem’.
وَ سَأَلْتُهُ عَنْ فَأْرَةٍ وَقَعَتْ فِي بِئْرٍ فَأُخْرِجَتْ وَ قَدْ تَقَطَّعَتْ هَلْ يَصْلُحُ الْوُضُوءُ مِنْ مَائِهَا قَالَ يُنْزَحُ مِنْهَا عِشْرُونَ دَلْواً إِذَا تَقَطَّعَتْ ثُمَّ يُتَوَضَّأُ وَ لَا بَأْسَ
And I asked him-asws about a mouse falling into a well, then it comes out, and it has been broken, is the Wudu correct from its water? He-asws said: ‘Remove twenty buckets from it when it is broken, then do Wudu, and there is no problem’.
وَ سَأَلْتُهُ عَنْ صَبِيٍّ بَالَ فِي بِئْرٍ هَلْ يَصْلُحُ الْوُضُوءُ مِنْهَا فَقَالَ يُنْزَحُ الْمَاءُ كُلُّهُ
And I asked him-asws about a child urinating in a well, is the Wudu correct from it’. He-asws said: ‘Remove the water, all of it’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ مَسَّ مَيِّتاً عَلَيْهِ الْغُسْلُ قَالَ إِنْ كَانَ الْمَيِّتُ لَمْ يَبْرُدْ فَلَا غُسْلَ عَلَيْهِ وَ إِنْ كَانَ قَدْ بَرَدَ فَعَلَيْهِ الْغُسْلُ إِذَا مَسَّهُ
And I asked him-asws about a man who touches a deceased, is the washing upon him? He-asws said: ‘If the deceased had not cooled, then there is no washing upon him, and if he had cooled, then upon him is the washing when he has touched it’.
وَ سَأَلْتُهُ عَنْ بِئْرٍ صُبَّ فِيهَا الْخَمْرُ هَلْ يَصْلُحُ الْوُضُوءُ مِنْ مَائِهَا قَالَ لَا يَصْلُحُ حَتَّى يُنْزَحَ الْمَاءُ كُلُّهُ
And I asked him-asws about a well in which wine is poured, is the Wudu correct from its water? He-asws said: ‘It is not correct until all of its water is removed’.
وَ سَأَلْتُهُ عَنِ الصَّدَقَةِ يَجْعَلُهَا الرَّجُلُ لِلَّهِ مَبْتُوتَةً هَلْ لَهُ أَنْ يَرْجِعَ فِيهَا قَالَ إِذَا جَعَلَهَا لِلَّهِ فَهِيَ لِلْمَسَاكِينِ وَ ابْنِ السَّبِيلِ فَلَيْسَ لَهُ أَنْ يَرْجِعَ فِيهَا
And I asked him-asws about the determined charity of the man for the Sake of Allah-azwj, is it for him that he retracts with regards to it? He-asws said: ‘When he has already Made it for Allah-azwj, then it is for the poor and the traveller, it isn’t for him that he retracts in it’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ أَوْ يَصُومَ عَنْ بَعْضِ مَوْتَاهُ قَالَ نَعَمْ فَيُصَلِّي مَا أَحَبَّ وَ يَجْعَلُ ذَلِكَ لِلْمَيِّتِ فَهُوَ لِلْمَيِّتِ إِذَا جَعَلَ ذَلِكَ لَهُ
And I asked him-asws about the man, is it correct for him that he prays Salat or Fasts on behalf of one of his deceased? He-asws said: ‘Yes, he can pray whatever he likes and makes it to be for the deceased, so it is for the deceased when he has made it to be for him’’.[2]
باب 18 احتجاجات أصحابه على المخالفين
CHAPTER 18 – ARGUMENTATIONS OF HIS-asws COMPANIONS AGAINST THE ADVERSARIES
1- قال السيد المرتضى رضي الله عنه في كتاب الفصول، أخبرني الشيخ أيده الله قال دخل ضرار بن عمرو الضبي على يحيى بن خالد البرمكي فقال له يا أبا عمرو هل لك في مناظرة رجل هو ركن الشيعة فقال ضرار هلم من شئت فبعث إلى هشام بن الحكم فأحضره فقال يا أبا محمد هذا ضرار و هو من قد علمت في الكلام و الخلاف لك فكلمه في الإمامة
Al Seyyid Al Murtaza said in the book ‘Al Fusool’,
‘It was informed to be by the Sheykh, may Allah-azwj Support him, said, ‘Zarar Bin Amro Al-Zaby came to Yahya Bin Khalid Al-Barmakky and said to him, ‘O Abu Amro, is there any man regarding debate, who is a cornerstone of the Shias?’ Zarar said, ‘Come whenever you like’. He sent a message to Hisham Bin Al-Hakam and presented him. He said, ‘O Abu Muhammad! This is Zarar and he is one who has known the speech and the adversary for you, so speak to him regarding the Imamate’.
فقال نعم ثم أقبل على ضرار فقال يا أبا عمرو خبرني على ما تجب الولاية و البراءة على الظاهر أم على الباطن فقال ضرار بل على الظاهر فإن الباطن لا يدرك إلا بالوحي
He said, ‘Yes’. Then he turned towards Zarar and said, ‘O Abu Umar, and inform me, upon what (reason) is the Wilayah and the disavowment Obligated? Upon the apparent or upon the esoteric?’ Zarar said,’ But, upon the apparent, for the esoteric cannot be realised except by the Revelation’.
فقال هشام صدقت فخبرني الآن أي الرجلين كان أذب عن وجه رسول الله ص بالسيف و أقتل لأعداء الله عز و جل بين يديه و أكثر آثارا في الجهاد علي بن أبي طالب أو أبو بكر فقال علي بن أبي طالب و لكن أبا بكر كان أشد يقينا
Hisham said, ‘You speak the truth. Inform me now, which of the two men was more protective of the face of Rasool-Allah-saww with the sword? And more killing of the enemies of Allah-azwj Mighty and Majestic in front of him-saww? And more impressive in the Jihad? Ali-asws Bin Abu Talib-asws or Abu Bakr?’ He said, ‘Ali-asws Bin Abu Talib-asws, but Abu Bakr was or a stronger conviction’.
فقال هشام هذا هو الباطن الذي قد تركنا الكلام فيه و قد اعترفت لعلي ع بظاهر عمله من الولاية ما لم يجب لأبي بكر فقال ضرار هذا الظاهر نعم
Hisham said, ‘This, it is the esoteric which we have mentioned the speech regarding it, and you have acknowledged to Ali-asws with the apparent of his-asws deeds from the Wilayah what does not Obligated for Abu Bakr’. Zarar said, ‘This is the apparent, yes’.
ثم قال هشام أ فليس إذا كان الباطن مع الظاهر فهو الفضل الذي لا يدفع فقال ضرار بلى فقال هشام أ لست تعلم أن النبي ص قال لعلي ع إنه مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي فقال ضرار نعم
Then Hisham said, ‘Isn’t it so, when the esoteric was with the apparent, so it is the superiority which cannot be repelled?’ Zarar said, ‘Yes’. Hisham said, ‘Don’t you know that the Prophet-saww said for Ali-asws that: ‘He-asws is from me-saww at the status of Haroun-as from Musa-as except that there would be no Prophet-as after me-saww’?’ Zarar said, ‘Yes’.
فقال له هشام أ يجوز أن يقول له هذا القول إلا و هو عنده في الباطن مؤمن قال لا فقال هشام فقد صح لعلي ع ظاهره و باطنه و لم يصح لصاحبك ظاهر و لا باطن و الحمد لله
Hisham said to him, ‘Is it allowed that he-saww would be saying this word for him-asws unless and he-asws was a Momin in his-saww presence in the esoteric? He said, ‘No’. Hisham said, ‘Thus it is true for Ali-asws, his-asws apparent and his-asws esoteric, and for your companion (Abu Bakr), neither an apparent nor a hidden is true, and the Praise is for Allah-azwj’.[3]
2- قال و أخبرني الشيخ أدام الله تأييده قال سأل يحيى بن خالد البرمكي هشام بن الحكم رحمة الله عليه بحضرة الرشيد فقال له أخبرني يا هشام عن الحق هل يكون في جهتين مختلفتين فقال هشام لا
And it was informed to me by the Sheykh, may Allah-azwj Support him forever, said, ‘Yahya Bin Khalid Al-Barmakky asked Hisham Bin Al-Hakam, may Allah-azwj have Mercy on him in the presence of (the Caliph) Al-Rasheed, saying to him, ‘Inform me, O Hisham, about the Truth, can it happen to be two different aspects?’ He said, ‘No’.
قال فخبرني عن نفسين اختصما في حكم في الدين و تنازعا و اختلفا هل يخلوان من أن يكونا محقين أو مبطلين أو يكون أحدهما مبطلا و الآخر محقا فقال هشام لا يخلوان من ذلك و ليس يجوز أن يكونا محقين على ما قدمت من الجواب
He said, ‘Then inform me about the two swords disputing regarding one Judgment in the Religion, and they dispute and differ, would they be empty from either both happening to be rightful or false, or one of them false and the other rightful?’ Hisham said, ‘They cannot be exempt from that, and it isn’t allowed that they both be rightful upon what has already been answered’.
فقال له يحيى بن خالد فخبرني عن علي و العباس لما اختصما إلى أبي بكر في الميراث أيهما كان المحق من المبطل إذ كنت لا تقول إنهما كانا محقين و لا مبطلين فقال هشام فنظرت إذا أنني إن قلت إن عليا ع كان مبطلا كفرت و خرجت عن مذهبي و إن قلت إن العباس كان مبطلا ضرب عنقي
Yahya Bin Khalid said to him, ‘Inform me about Ali-asws and Al-Abbas, when they both disputed to Abu Bakr regarding the inheritance, which of the two was the rightful from the false? When you were not saying that both of them would be rightful or false. Hisham said, ‘Look at where I am. If I say that Ali-asws was false, I would be committing Kufr and exiting from my doctrine, and if I say that Al-Abbas was false, my neck would be struck off (by the Caliph).
و وردت علي مسألة لم أكن سئلت عنها قبل ذلك الوقت و لا أعددت لها جوابا فذكرت قول أبي عبد الله ع و هو يقول لي يا هشام لا تزال مؤيدا بروح القدس ما نصرتنا بلسانك فعلمت أني لا أخذل و عنّ لي الجواب في الحال
And an issue had been referred to me, I had not been asked about it before that time, nor had I prepared an answer for it. Then I remembered the words of Abu Abdullah-asws and he-asws had said to me: ‘O Hisham! You will not cease to be aided by the Holy Spirit for as long as you help us-asws with your tongue’, so I knew that I am not abandoned, and the answer was in front of me during the state.
فقلت له لم يكن من أحدهما خطأ و كانا جميعا محقين و لهذا نظير قد نطق به القرآن في قصة داود ع حيث يقول الله جل اسمه وَ هَلْ أَتاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرابَ إلى قوله تعالى خَصْمانِ بَغى بَعْضُنا عَلى بَعْضٍ فأي الملكين كان مخطئا و أيهما كان مصيبا أم تقول إنهما كانا مخطئين فجوابك في ذلك جوابي بعينه
I said to him, ‘There was no error from one of them and they were both rightful, and for this there is a match which the Quran has Spoken with in the story of Dawood-as where Allah-azwj, Majestic is His-azwj Name is Saying: And did there come to you news of the litigants when they climbed over the (prayer) Niche? [38:21] – up to the Words of the Exalted: the partners tend to transgress upon each other [38:24], so which of the two Angels was in error? And which of the two was correct? Or are you saying that both were in error? Your answer regarding that is my answer exactly.
فقال يحيى لست أقول إن الملكين أخطئا بل أقول إنهما أصابا و ذلك أنهما لم يختصما في الحقيقة و لا اختلفا في الحكم و إنما أظهرا ذلك لينبها داود ع على الخطيئة و يعرفاه الحكم و يوقفاه عليه
Yahya said, ‘I am not saying that both the Angels were mistaken, but I am saying they were both correct, and that is because they both did not dispute in the reality nor did they differ in the Judgment, and rather they manifested that to inform Dawood-as upon the mistake, and make him-as understand the judgment, and to pause him-as upon it’.
قال فقلت له كذلك علي و العباس لم يختلفا في الحكم و لم يختصما في الحقيقة و إنما أظهرا الاختلاف و الخصومة لينبها أبا بكر على غلطه و يوقفاه على خطيئته و يدلاه على ظلمه لهما في الميراث و لم يكونا في ريب من أمرهما و إنما كان ذلك منهما على حد ما كان من الملكين
He (the narrator) said, ‘I said to him, ‘Similar to that are Ali-asws and Al-Abbas. They did not differ regarding the judgment and did not dispute in the reality, and rather they manifested the differing and the dispute to inform Abu Bakr upon his being wrong, and stop him upon his mistake, and point him upon his injustice to them regarding the inheritance, and they did not happen to be in doubt from their matter, and rather that from them was upon a limit of what was from the two Angels’.
فلم يحر جوابا و استحسن ذلك الرشيد
He could not give an answer and Al-Rasheed preferred that’’.[4]
3- و أخبرني الشيخ أيضا قال أحب الرشيد أن يسمع كلام هشام بن الحكم مع الخوارج فأمر بإحضار هشام بن الحكم و إحضار عبد الله بن يزيد الإباضي و جلس بحيث يسمع كلامهما و لا يرى القوم شخصه و كان بالحضرة يحيى بن خالد
And it was informed to me by the Sheykh as well, said, ‘Al-Rasheed liked to listen to the speech of Hisham Bin al-Hakam with the Kharijites, so he got Hisham Bin Al-Hakam and Abdullah Bin Yazeed Al-Abazy presented, and he sat where he could hear their speech, and the people could not see his person, and it was in the presence of Yahya Bin Al-Khalid.
فقال يحيى لعبد الله بن يزيد سل أبا محمد يعني هشاما عن شيء فقال هشام لا مسألة للخوارج علينا فقال عبد الله بن يزيد و كيف ذلك
Yahya said to Abdullah Bin Yazeed, ‘Ask, Abu Muhammad’ – meaning Hisham, ‘About anything’. Hisham said, ‘There is no issue of the Kharijites upon us’. Abdullah Bin Yazeed said, ‘And how is that so?’
فقال هشام لأنكم قوم قد اجتمعتم معنا على ولاية رجل و تعديله و الإقرار بإمامته و فضله ثم فارقتمونا في عداوته و البراءة منه فنحن على إجماعنا و شهادتكم لنا و خلافكم علينا غير قادح في مذهبنا و دعواكم غير مقبولة علينا إذ الاختلاف لا يقابل الاتفاق و شهادة الخصم لخصمه مقبولة و شهادته عليه مردودة
Hisham said, ‘Because you are a people who were united with us upon the Wilayah of a man-asws and his-asws justice, and the acknowledgement of his-asws Imamate and his-asws merit. Then you separated from us in his-asws enmity and the disavowment from him-asws. Thus, we are upon our unity and your testimony for us, and your opposition against us, without igniting (problems) in our doctrine, and your claims are intolerable upon us, when the differing is not comparable to the harmony, and the testimony of the disputant for his dispute is acceptable, and his testimony may be rejected’.
قال يحيى بن خالد لقد قربت قطعه يا أبا محمد و لكن جاره شيئا فإن أمير المؤمنين أطال الله بقاه يحب ذلك
Yahya Bin Khalid said, ‘You have offered a piece of it, O Abu Muhammad, but you should flow some of it, for the commander of the faithful, may Allah-azwj Prolong his remaining, loves that’.
قال فقال هشام أنا أفعل ذلك غير أن الكلام ربما انتهى إلى حد يغمض و يدق على الأفهام فيعاند أحد الخصمين أو يشتبه عليه فإن أحب الإنصاف فليجعل بيني و بينه واسطة عدلا إن خرجت عن الطريق ردني إليه و إن جار في حكمه شهد عليه
He (the narrator) said, ‘Hisham said, ‘I shall do that, apart from that the speech would sometimes end up to a limit of obscurity and difficulty upon the understanding. If one of the two disputants is stubborn or there is doubt upon him, then I would love the fairness, so let him make a just middleman to be between me and him, if I exit from the road, he will return me to it, and if he is tyrannous in his judgment, he would testify against him’.
فقال عبد الله بن يزيد لقد دعا أبو محمد إلى الإنصاف
Abdullah Bin Yazeed said, ‘Abu Muhammad has called to the fairness’.
فقال هشام فمن يكون هذه الواسطة و ما يكون مذهبه أ يكون من أصحابي أو من أصحابك أو مخالفا للملة لنا جميعا قال عبد الله بن يزيد اختر من شئت فقد رضيت به
Hisham said, ‘Who will happen to be this middleman? And what would be his doctrine? Will he happen to be from my companions, or from your companions, or an adversary to us of both our religions?’ Abdullah Bin Yazeed said, ‘Choose whoever you desire to, and I will be agreeable with him’.
قال هشام أما أنا فأرى أنه إن كان من أصحابي لم يؤمن عليه العصبية لي و إن كان من أصحابك لم آمنه في الحكم علي و إن كان مخالفا لنا جميعا لم يكن مأمونا علي و لا عليك و لكن يكون رجلا من أصحابي و رجلا من أصحابك فينظران فيما بيننا و يحكمان علينا بموجب الحق و محض الحكم بالعدل
Hisham said, ‘As for me, I view that if he were to be from my companions, he would not be safe from his prejudice towards me, and if he was from your companions he would not be safe in the judgment against me, and if he was an adversary to both of us, he would neither happen to be safe upon me nor upon you, but there should be one man from my companions, and a man from your companions. Then they would both consider what is between us and they would both judge upon us with obligatory rightfulness and pure decision with the justice’.
فقال عبد الله بن يزيد فقد أنصفت يا أبا محمد و كنت أنتظر هذا منك فأقبل هشام على يحيى بن خالد فقال له قد قطعته أيها الوزير و دمرت على مذاهبه كلها بأهون سعي و لم يبق معه شيء و استغنيت عن مناظرته
Abdullah Bin Yazeed said, ‘You have been fair, O Abu Muhammad, and I was awaiting this from you’. Hisham turned towards Yahya Bin Khalid and said to him, ‘I have cut him, O minister, and have demolished his doctrine upon him, all of it, by the easiest of my striving, and there does not remain anything with him, and I am (now) needless from debating him’.
قال فحرك الستر الرشيد و أصغى يحيى بن خالد فقال هذا متكلم الشيعة واقف الرجل مواقفة لم يتضمن مناظرة ثم ادعى عليه أنه قد قطعه و أفسد مذهبه فمره أن يبين عن صحة ما ادعاه على الرجل
He (the narrator) said, ‘Al-Rasheed moved the curtain and Yahya Bin Khalid listened attentively and he said, ‘This one is a speaker of the Shias and the most upright of the men in uprightness. A debate is not guaranteed’. Then he called to him that he had cut him and spoilt his doctrine, and ordered him to clarify the correctness of what he had claimed upon the man.
فقال يحيى بن خالد لهشام إن أمير المؤمنين يأمرك أن تكشف عن صحة ما ادعيت على هذا الرجل
Yahya Bin Khalid said to Hisham, ‘The commander of the faithful orders you to uncover from the correctness of what you claimed upon this man’.
قال فقال هشام رحمه الله إن هؤلاء القوم لم يزالوا معنا على ولاية أمير المؤمنين علي بن أبي طالب ع حتى كان من أمر الحكمين ما كان فأكفروه بالتحكيم و ضللوه بذلك و هم الذين اضطروه إليه و الآن فقد حكم هذا الشيخ و هو عماد أصحابه مختارا غير مضطر رجلين مختلفين في مذهبهما أحدهما يكفره و الآخر يعدله
He (the narrator) said, ‘Hisham, may Allah-azwj have Mercy on him, said, ‘These people have not ceased to be with us upon the Wilayah of Amir Al-Momineen Ali-asws Bin Abu Talib-asws until there happened from the matter of the two judges what happened. Then they disbelieved and strayed with that, and they are those who had forced him-asws to it, and now the judgment of this sheykh is lost, and he is a pillar of his companion, of free choice without coercion, two men differing in their doctrines – one of them disbelieving him and the other counter-balancing him.
فإن كان مصيبا في ذلك فأمير المؤمنين أولى بالصواب و إن كان مخطئا كافرا فقد أراحنا من نفسه بشهادته بالكفر عليها و النظر في كفره و إيمانه أولى من النظر في إكفاره عليا ع
If he was correct in that, then the commander of the faithful is foremost with the correctness, and it he was mistaken, a disbeliever, so he has assured us from himself with his testimony with the Kufr against it, and the consideration into his Kufr and his Eman is foremost that the consideration into his (alleging) Kufr to Ali-asws’.
قال فاستحسن ذلك الرشيد و أمر بصلته و جائزته
He (the narrator) said, ‘Al-Rasheed was happy with that and ordered with helping him and rewarding him (Al-Hisham)’’.[5]
4- وَ قَالَ الشَّيْخُ أَدَامَ اللَّهُ عِزَّهُ وَ هِشَامُ بْنُ الْحَكَمِ مِنْ أَكْبَرِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ كَانَ فَقِيهاً وَ رَوَى حَدِيثاً كَثِيراً وَ صَحِبَ أَبَا عَبْدِ اللَّهِ ع وَ بَعْدَهُ أَبَا الْحَسَنِ مُوسَى ع وَ كَانَ يُكَنَّى أَبَا مُحَمَّدٍ وَ أَبَا الْحَكَمِ وَ كَانَ مَوْلَى بَنِي شَيْبَانَ وَ كَانَ مُقِيماً بِالْكُوفَةِ
The sheykh, may Allah-azwj Honour him forever, said, ‘And Hisham Bin Al-Hakam was from the great companions of Abu Abdullah Ja’far-asws Bin Muhammad-asws, and he was a jurist, and reported many Ahadeeth, and accompanied Abu Abdullah-asws, and after him-asws, Abu Al-Hassan Musa-asws. And he was teknonymed as ‘Abu Muhammad’, and ‘Abu Al-Hakam’, and he was a chief of the clan of Shayban, and was staying at Al-Kufa.
وَ بَلَغَ مِنْ مَرْتَبَتِهِ وَ عُلُوِّهِ عِنْدَ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ دَخَلَ عَلَيْهِ بِمِنًى وَ هُوَ غُلَامٌ أَوَّلَ مَا اخْتَطَّ عَارِضَاهُ وَ فِي مَجْلِسِهِ شُيُوخُ الشِّيعَةِ كَحُمْرَانَ بْنِ أَعْيَنَ وَ قَيْسٍ الْمَاصِرِ وَ يُونُسَ بْنِ يَعْقُوبَ وَ أَبِي جَعْفَرٍ الْأَحْوَلِ وَ غَيْرِهِمْ فَرَفَعَهُ عَلَى جَمَاعَتِهِمْ وَ لَيْسَ فِيهِمْ إِلَّا مَنْ هُوَ أَكْبَرُ سِنّاً مِنْهُ فَلَمَّا رَأَى أَبُو عَبْدِ اللَّهِ ع أَنَّ ذَلِكَ الْفِعْلَ كَبُرَ عَلَى أَصْحَابِهِ قَالَ هَذَا نَاصِرُنَا بِقَلْبِهِ وَ لِسَانِهِ وَ يَدِهِ
And there has reached from his rank and his loftiness in the presence of Abu Abdullah Ja’far-asws Bin Muhammad-asws that he had gone to him-asws at Mina while he was a boy, the first of what his contemporaries had planned, and in his-asws gathering were old sheykhs like Humran Bin Ayn, and Qays Al-Masar, and Yunus Bin Yaqoub, and Abu Ja’far al Ahowl and others. He-asws raised him above their group, and there wasn’t anyone among them except ones who were older in years than him. When Abu Abdullah-asws saw that, that deed was grievous upon his-asws companions, he-asws said: ‘This is one is our-asws helper with his heart and his tongue and his hands’.
وَ قَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ قَدْ سَأَلَهُ عَنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ اشْتِقَاقِهَا فَأَجَابَهُ ثُمَّ قَالَ لَهُ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ أَعْدَاءَنَا الْمُلْحِدِينَ مَعَ اللَّهِ عَزَّ وَ جَلَّ قَالَ الشَّيْخُ نَعَمْ قَالَ أَبُو عَبْدِ اللَّهِ ع نَفَعَكَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ ثَبَّتَكَ
And Abu Abdullah-asws said, and he-asws had been asked about the Names of Allah-azwj Mighty and Majestic and their derivations, so he-asws answered him, then said to him: ‘Do you understand, O Hisham, with an understanding to repel our-asws enemies by it, the apostates with Allah-azwj Mighty and Majestic?’ Hisham said, ‘Yes’. Abu Abdullah-asws said: ‘May Allah-azwj Mighty and Majestic Benefit you with it and Affirm you’.
قَالَ هِشَامٌ فَوَ اللَّهِ مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا
Hisham said, ‘By Allah-azwj! No one was able to subdue me regarding the Tawheed until I stood in this place of mine.
قال الشيخ أدام عزه: وقد روى عن أبي عبد الله (عليه السلام) ثمانية رجال، كل واحد منهم يقال له هشام، فمنهم أبو محمد هشام بن الحكم مولى بني شيبان هذا، ومنهم هشام بن سالم مولى بشر بن مروان وكان من سبى الجوزجان، ومنهم هشام الكفري الذي يروي عنه علي بن الحكم، ومنهم هشام المعروف بأبي عبد الله البزاز، ومنهم هشام الصيدناني رحمه الله، ومنهم هشام الخياط رحمة الله عليه، ومنهم هشام بن يزيد رحمة الله عليه، ومنهم هشام بن المثنى الكوفي رحمة الله عليه
The sheykh, may Allah-azwj Honour him forever, said: ‘And it is reported from Abu Abdullah-asws by eighty men, each one of them called ‘Hisham’. From them was Abu Muhammad Hisham Bin Al-Hakam, a chief of the clan of Shayban, this one, and from them was Hisham Bin Salim, a slave of the can of Bashr Bin Marwan, and he was from a captive of Juzjan, and from them was Hisham Al-Kufry from whom Ali Bin Al-Hakam reported, and from them was Hisham well-known as Abu Abdullah Al-Bazaz, and from them was Hisham Al-Saydani, may Allah-azwj have Mercy on him, and from them was Hisham Al-Khayyat, may Allah-azwj have Mercy on him, and from them was Hisham Bin Yazeed, may Allah-azwj have Mercy on him, and from them was Hisham Bin Al-Masny Al-Kufy, may Allah-azwj have Mercy on him’’.[6]
5- قال و من حكايات الشيخ أدام الله عزه قال سُئِلَ هِشَامُ بْنُ الْحَكَمِ رَحْمَةُ اللَّهُ عَلَيْهِ عَمَّا يَرْوِيهِ الْعَامَّةُ مِنْ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع لَمَّا قُبِضَ عُمَرُ وَ قَدْ دَخَلَ عَلَيْهِ وَ هُوَ مُسَجَّى لَوَدِدْتُ أَنْ أَلْقَى اللَّهَ تَعَالَى بِصَحِيفَةِ هَذَا الْمُسَجَّى وَ فِي حَدِيثٍ آخَرَ إِنِّي لَأَرْجُو أَنْ أَلْقَى اللَّهَ تَعَالَى بِصَحِيفَةِ هَذَا الْمُسَجَّى
He said, ‘And from the narrations of the sheykh, may Allah-azwj Honour him forever, said, ‘Hisham Bin Al-Hakam, may Allah-azwj have Mercy on him, was asked about what the general Muslims are reporting from the words of Amir Al-Momineen-asws when Umar died, and he-asws had come to him while he was a covered dead body: ‘I-asws would love to meet Allah-azwj the Exalted with the agreement of this covered dead body’. And in another Hadeeth: ‘I-asws wish that I-asws could meet Allah-azwj the Exalted with the agreement of this covered dead body’.
فقال هشام: هذا حديث غير ثابت ولا معروف الاسناد، وإنما حصل من جهة القصاص وأصحاب الطرقات، ولو ثبت لكان المعنى فيه معروفا، وذلك أن عمر واطأ أبا بكر والمغيرة وسالما مولى أبي حذيفة وأبا عبيدة على كتب صحيفة بينهم يتعاقدون فيها على أنه إذا مات رسول الله (صلى الله عليه وآله) لم يورثوا أحدا من أهل بيته ولم يولوهم مقامه من بعده وكانت الصحيفة لعمر إذا كان عماد القوم،
Hisham said, ‘This Hadeeth is not proven nor is it of well-known attribution, and rather is it from an aspect of the retaliation and companions of inaccuracies, and if it has been proven, the meaning of it would be well-known, and that is because Umar had agreed with Abu Bakr, and Al-Mugheira, and Salim Mawla Abu Huzeyfa, and Abu Ubeyda upon writing an agreement between them they had pacted in it upon that when Rasool-Allah-saww passes away they would not let anyone from his-saww family inherit and would not let them rule in his-saww place from after him-saww, and this parchment was with Umar when he was a pillar (leader) of the group.
فالصحيفة التي ود أمير المؤمنين (عليه السلام) ورجا أن يلقى الله عزوجل بها هي هذه الصحيفة ليخاصمه بها ويحتج عليه بمضمنها والدليل على ذلك ماروته العامة عن ابي بن كعب أنه كان يقول في مسجد رسول الله (صلى الله عليه وآله) بعد أن أفضى الامر إلى أبى بكر بصوت يسمعه أهل المسجد: ألا هلك أهل العقدة، والله ما آسى عليهم إنما آسى على من يضلون من الناس.
The parchment which Amir Al-Momineen-asws loved and hoped to meet Allah-azwj Mighty and Majestic with, it is this parchment in order to dispute with it and argue against it of its contents; and the evidence upon that is what the general Muslims reported from Abayy Bin Ka’ab that he had said in Masjid of Rasool-Allah-saww after the command had gone to Abu Bakr, by a voice the people of the Masjid could hear. ‘Indeed! Destroyed are the people of the agreement! By Allah-azwj, I do not grieve upon them, but rather I grieve upon the ones from the people whom they have strayed’.
فقيل له. يا صاحب رسول الله من هؤلاء أهل العقدة وما عقدتهم ؟ فقال: قوم تعاقدوا بينهم إن مات رسول الله (صلى الله عليه وآله) لم يورثوا أحدا من أهل بيته ولم يولوهم مقامه، أما والله لئن عشت إلى يوم الجمعة لاقومن فيهم مقاما ابين للناس أمرهم،
It was said to him, ‘O companion of Rasool-Allah-saww! Who are these people of the agreement, and what was their pact?’ He said, ‘A group of people pacted between them that when Rasool-Allah-saww passes away, they would not let anyone from his-saww people inherit and not let them rule in his-saww place. But, by Allah-azwj! If I were to live up to the day of Friday, I shall stand among them in a place to clarify to the people of their affair’.
قال: فما أتت عليه الجمعة
He (the narrator) said, ‘The Friday did not come to him’’.[7]
6- ختص، الإختصاص أحمد بن الحسن عن عبد العظيم بن عبد الله قال قال هارون الرشيد لجعفر بن يحيى البرمكي إني أحب أن أسمع كلام المتكلمين من حيث لا يعلمون بمكاني فيحتجون عن بعض ما يريدون فأمر جعفر المتكلمين فأحضروا داره و صار هارون في مجلس يسمع كلامهم و أرخى بينه و بين المتكلمين سترا
‘Al Ikhtisas’ – Ahmad Bin Al Hassan, from Abdul Azeem Bin Abdullah who said,
‘Haroun Al-Rasheed said to Ja’far Bin Yahya Al-Barmakky, ‘I would love to hear the speech of the speakers from where they do not know of my place, so they can be arguing about some of what they want’. Al-Ja’far instructed the speakers, and they presented at his house, and Haroun came in the gathering to hear their speech, and cast a curtain between him and the speakers.
فاجتمع المتكلمون و غص المجلس بأهله ينتظرون هشام بن الحكم فدخل عليهم هشام و عليه قميص إلى الركبة و سراويل إلى نصف الساق فسلم على الجميع و لم يخص جعفرا بشيء فقال له رجل من القوم لم فضلت عليا على أبي بكر و الله يقول ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ إِذْ يَقُولُ لِصاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا
The speakers gathered, and the gathering was crammed with its people awaiting Hisham Bin Al-Hakam. Hisham entered unto them and upon him was a shirt up to the knees and a trousers up to half the leg. He greeted upon the entirety and did not particularise Ja’far with anything. A man from the people said to him, ‘Why is Ali-asws merited upon Abu Bakr, and Allah-azwj is Saying: the second of the two when they were both in the cave, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ [9:40]?’
فقال هشام فأخبرني عن حزنه في ذلك الوقت أ كان لله رضا أم غير رضا فسكت فقال هشام إن زعمت أنه كان لله رضا فلم نهاه رسول الله ص فقال لا تَحْزَنْ أ نهاه عن طاعة الله و رضاه و إن زعمت أنه كان لله غير رضا فلم تفتخر بشيء كان لله غير رضا و قد علمت ما قال الله تبارك و تعالى حين قال فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى رَسُولِهِ وَ عَلَى الْمُؤْمِنِينَ
Hisham said, ‘Inform me about his grief during that time, was it for Allah-azwj a Pleasure, or without Pleasure?’ He was silent. Hisham said, ‘If you claim that it was a Pleasure for Allah-azwj, then why did Rasool-Allah-saww forbid him and said: ‘Do not grieve!’? Did he-saww forbid him from obeying Allah-azwj and His-azwj Pleasure? And if you claim that it was without Pleasure for Allah-azwj, then it cannot be prided with anything which was for other than Pleasure of Allah-azwj, and you know what Allah-azwj Blessed Said, where He-azwj Says: then Allah Sent down the tranquillity upon His Rasool and upon the Momineen [48:26].
و لأنكم قلتم و قلنا و قالت العامة الجنة اشتاقت إلى أربعة نفر إلى علي بن أبي طالب ع و المقداد بن الأسود و عمار بن ياسر و أبي ذر الغفاري فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة و تخلف عنها صاحبكم ففضلنا صاحبنا على صاحبكم بهذه الفضيلة
But, you are saying and we say, and the general Muslims said, ‘The Paradise is desirous to four persons – to Ali-asws Bin Abu Talib-asws, and Al-Miqdad Bin Al-Aswad-ra, and Ammar Bin Yasser-ra, and Abu Zarr Al-Ghafary-ra’, and I see our companion (Ali-asws) has been included with them in this merit, and your companion (Abu Bakr) has been left out. Thus, we merit our companion (Ali-asws) over your companion (Abu Bakr) due to this merit’.
و قلتم و قلنا و قالت العامة إن الذابين عن الإسلام أربعة نفر علي بن أبي طالب ع و الزبير بن العوام و أبو دجانة الأنصاري و سلمان الفارسي فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة و تخلف عنها صاحبكم ففضلنا صاحبنا على صاحبكم بهذه الفضيلة
And you are saying and we say, and the general Muslims said, ‘The divine entities of Al-Islam are four persons – Ali-asws Bin Abu Talib-asws, and Al-Zubeyr Bin Al-Awwam, and Abu Dajjan Al-Ansary, and Salman Al-Farsy-ra’I see that our companion (Ali-asws) has been included in this merit and your companion (Abu Bakr) has been left out from it. Thus, we merit our companion (Ali-asws over your companion (Abu Bakr) due to this merit.
و قلتم و قلنا و قالت العامة إن القراء أربعة نفر علي بن أبي طالب ع و عبد الله بن مسعود و أبي بن كعب و زيد بن ثابت فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة و تخلف عنها صاحبكم ففضلنا صاحبنا على صاحبكم بهذه الفضيلة
And you are saying, and we say and the general Muslims said, ‘The readers (of the Quran) are four persons – Ali-asws Bin Abu Talib-asws, and Abdullah Bin Masood, and Abayy Bin Ka’ab, and Zayd Bin Sabit’. So, I see that our companion (Ali-asws) has been included with them in this merit, and your companion (Abu Bakr) has been left out of it, therefore we merit our companion (Ali-asws) over your companion (Abu Bakr) due to this merit.
و قلتم و قلنا و قالت العامة إن المطهرين من السماء أربعة نفر علي بن أبي طالب و فاطمة و الحسن و الحسين ع فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة و تخلف عنها صاحبكم ففضلنا صاحبنا على صاحبكم بهذه الفضيلة
And you are saying, and we say and the general Muslims are saying, ‘The Purified ones from the sky are four persons – Ali-asws Bin Abu Talib-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws’. I see that our companion (Ali-asws) has been included in this merit, and your companion (Abu Bakr) has been left out from it. Thus, we merit our companion (Ali-asws) over your companion (Abu Bakr) due to this merit.
و قلتم و قلنا و قالت العامة إن الأبرار أربعة علي بن أبي طالب و فاطمة و الحسن و الحسين ع فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة و تخلف عنها صاحبكم ففضلنا صاحبنا على صاحبكم بهذه الفضيلة
And you are saying and we say and the general Muslims said, ‘The righteous are four – Ali-asws Bin Abu Talib-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws’. I see that our companion (Ali-asws) has been included along with them-asws in this merit, and your companion (Abu Bakr) has been left behind from it. Thus, we merit our companion (Ali-asws) over your companion (Abu Bakr) due to this merit.
و قلتم و قلنا و قالت العامة إن الشهداء أربعة نفر علي بن أبي طالب و جعفر و حمزة و عبيدة بن الحارث بن عبد المطلب فأرى صاحبنا قد دخل مع هؤلاء في هذه الفضيلة و تخلف عنها صاحبكم ففضلنا صاحبنا على صاحبكم بهذه الفضيلة
And you are saying and we say, and the general Muslims said, ‘The martyrs are four – Ali-asws Bin Abu Talib-asws, and Ja’far-asws, and Hamza-asws, and Ubeydah Bin Al-Haris Bin Abdul Mutlib-asws, I see that our companion (Ali-asws) has been included along with them-ra in this merit, and your companion (Abu Bakr) has been left out from it. Thus, we merit our companion (Ali-asws) over your companion (Abu Bakr) due to this merit.
قال فحرك هارون الستر و أمر جعفر الناس بالخروج فخرجوا مرعوبين و خرج هارون إلى المجلس فقال من هذا ابن الفاعلة فو الله لقد هممت بقتله و إحراقه بالنار
He (the narrator) said, ‘Haroun moved the curtain, and Ja’far ordered the people to exit. They went out frightened, and Haroun came out to the gathering and he said, ‘Who is this son of the bitch? I have thought of killing him and burning him with the fire!’’[8]
CHAPTER 19 – DEBATES OF AL-REZA ALI-asws BIN MUSA-asws, AND HIS-asws ARGUMENTATIONS AGAINST THE PRIESTS OF THE DIFFERENT COMMUNITIES AND THE VARIOUS RELIGIONS IN THE GATHERING OF AL MAMOUN AND OTHERS
1- يد، التوحيد ن، عيون أخبار الرضا عليه السلام حَدَّثَنَا أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ عَلِيِّ بْنِ أَحْمَدَ الْفَقِيهُ الْقُمِّيُّ ثُمَّ الْإِيلَاقِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ أَخْبَرَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ صَدَقَةَ الْقُمِّيُّ قَالَ حَدَّثَنِي أَبُو عَمْرٍو مُحَمَّدُ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ الْأَنْصَارِيُّ الْكَجِّيُّ قَالَ حَدَّثَنِي مَنْ سَمِعَ الْحَسَنَ بْنَ مُحَمَّدٍ النَّوْفَلِيَّ ثُمَّ الْهَاشِمِيَّ يَقُولُ لَمَّا قَدِمَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع عَلَى الْمَأْمُونِ أَمَرَ الْفَضْلَ بْنَ سَهْلٍ أَنْ يَجْمَعَ لَهُ أَصْحَابَ الْمَقَالاتِ مِثْلَ الْجَاثَلِيقِ وَ رَأْسِ الْجَالُوتِ وَ رُؤَسَاءِ الصَّابِئِينَ وَ الْهِرْبِذِ الْأَكْبَرِ وَ أَصْحَابِ ذُرْهَشْتَ وَ نِسْطَاسَ الرُّومِيِّ وَ الْمُتَكَلِّمِينَ لِيَسْمَعَ كَلَامَهُ وَ كَلَامَهُمْ
‘Al Tawheed’ – It was narrated to us by Abu Muhammad Ja’far Bin Ali Bin Ahmad Al Faqeeh Al Qummy, then Al Aylaqi, from Abu Muhammad Al Hassan Bin Muhammad Bin Ali Bin Sadaqa Al Qummy, from Abu Umar and Muhammad Bin Umar Bin Abdul Aziz Al Ansary Al Kakhy, from Sama Al Hassan Bin Muhammad Al Nowfaly, then Al Hashimy who said,
‘When Ali-asws Bin Musa Al-Reza-asws headed to Al-Mamoun, he ordered Fazl Bin Sahl that he gathers for him the speakers like the Catholic Archbishop, and Ra’s Al-Jalout, and chiefs of the Sabeans, and Al-Harbaz Al-Akbar, and Zoroastrians, and Nastas the Roman, and the speaks in order to hear his-asws speech and their speeches.
فَجَمَعَهُمُ الْفَضْلُ بْنُ سَهْلٍ ثُمَّ أَعْلَمَ الْمَأْمُونَ بِاجْتِمَاعِهِمْ فَقَالَ الْمَأْمُونُ أَدْخِلْهُمْ عَلَيَّ فَفَعَلَ فَرَحَّبَ بِهِمُ الْمَأْمُونُ ثُمَّ قَالَ لَهُمْ إِنِّي إِنَّمَا جَمَعْتُكُمْ لِخَيْرٍ وَ أَحْبَبْتُ أَنْ تُنَاظِرُوا ابْنَ عَمِّي هَذَا الْمَدَنِيَ الْقَادِمَ عَلَيَّ فَإِذَا كَانَ بُكْرَةً فَاغْدُوا عَلَيَّ وَ لَا يَتَخَلَّفْ مِنْكُمْ أَحَدٌ فَقَالُوا السَّمْعَ وَ الطَّاعَةَ يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ مُبْكِرُونَ إِنْ شَاءَ اللَّهُ
Al-Fazl Bin Sahl gathered them, then he let Al-Mamoun know of their gathering. Al-Mamoun said, ‘Enter them to see me’. He did so. Al-Mamoun was welcoming with them, then said to them, ‘But rather, I gathered you all in order to choose, and I would love it if you would debate this cousin of mine, the Medinite, the one who has preceded me. When it is early morning, will you all come to me and not one of you stays behind?’ They said, ‘The hearing and the obedience (is for you) O commander of the faithful! We will come early tomorrow, if Allah-azwj Desires’.
قَالَ الْحَسَنُ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ فَبَيْنَا نَحْنُ فِي حَدِيثٍ لَنَا عِنْدَ أَبِي الْحَسَنِ الرِّضَا ع إِذْ دَخَلَ عَلَيْنَا يَاسِرٌ وَ كَانَ يَتَوَلَّى أَمْرَ أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ لَهُ يَا سَيِّدِي إِنَّ أَمِيرَ الْمُؤْمِنِينَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ فِدَاكَ أَخُوكَ
Al-Hassan Bin Muhammad Al-Nowfaly said, ‘While we were in a discussion of ours with Abu Al-Hassan Al-Reza-asws when Yasser entered, and he used to befriend the matter of Abu Al-Hassan Al-Reza-asws. He said to him-asws, ‘O my Master-asws! The commander of the faithful conveys the greetings unto you-asws and is saying, ‘May your-asws brother (Al-Mamoun) be sacrificed for you-asws!
إِنَّهُ اجْتَمَعَ إِلَيَّ أَصْحَابُ الْمَقَالاتِ وَ أَهْلُ الْأَدْيَانِ وَ الْمُتَكَلِّمُونَ مِنْ جَمِيعِ الْمِلَلِ فَرَأْيُكَ فِي الْبُكُورِ عَلَيْنَا إِنْ أَحْبَبْتَ كَلَامَهُمْ وَ إِنْ كَرِهْتَ ذَلِكَ فَلَا تَتَجَشَّمْ وَ إِنْ أَحْبَبْتَ أَنْ نَصِيرَ إِلَيْكَ خَفَّ ذَلِكَ عَلَيْنَا
There have gathered to me the speakers and the people of the religions and the speakers from the entirety of the communities, so your-asws view during the morning is upon us and I would love it if you-asws could speak to them; and if you-asws dislike that, do not experience it, and if you-asws would like to, the helping is to you-asws, it would lighten matters upon us’.
فَقَالَ أَبُو الْحَسَنِ ع أَبْلِغْهُ السَّلَامَ وَ قُلْ لَهُ قَدْ عَلِمْتُ مَا أَرَدْتَ وَ أَنَا صَائِرٌ إِلَيْكَ بُكْرَةً إِنْ شَاءَ اللَّهُ
Abu Al-Hassan-asws said: ‘Deliver the greetings to him-asws and say to them, ‘I-asws have understood what you want and I-asws shall be coming to you early morning, if Allah-azwj so Desires’.
قَالَ الْحَسَنُ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ فَلَمَّا مَضَى يَاسِرٌ الْتَفَتَ إِلَيْنَا ثُمَّ قَالَ لِي يَا نَوْفَلِيُّ أَنْتَ عِرَاقِيٌّ وَ رِقَّةُ الْعِرَاقِيِّ غَيْرُ غَلِيظَةٍ فَمَا عِنْدَكَ فِي جَمْعِ ابْنِ عَمِّكَ عَلَيْنَا أَهْلَ الشِّرْكِ وَ أَصْحَابَ الْمَقَالاتِ
Al-Hassan Bin Muhammad Al-Nowfaly said, ‘When Yasser went, he-asws turned towards us, then said to me: ‘O Nowfaly! You are Iraqi, and the gentleness of the Iraqis is without harshness. So, what is with you regarding the gathering of your cousin against us-asws, the people of the Shirk and the speakers?’
فَقُلْتُ جُعِلْتُ فِدَاكَ يُرِيدُ الِامْتِحَانَ وَ يُحِبُّ أَنْ يَعْرِفَ مَا عِنْدَكَ وَ لَقَدْ بَنَى عَلَى أَسَاسٍ غَيْرِ وَثِيقِ الْبُنْيَانِ وَ بِئْسَ وَ اللَّهِ مَا بَنَى
I said, ‘May I be sacrificed for you-asws! He intends the testing and would love to understand what is with you-asws, and he has built upon a foundation without reliable construction, and by Allah-azwj, evil is that which he has built’.
فَقَالَ لِي وَ مَا بِنَاؤُهُ فِي هَذَا الْبَابِ قُلْتُ إِنَّ أَصْحَابَ الْكَلَامِ وَ الْبِدَعِ خِلَافُ الْعُلَمَاءِ وَ ذَلِكَ أَنَّ الْعَالِمَ لَا يُنْكِرُ غَيْرَ الْمُنْكَرِ وَ أَصْحَابُ الْمَقَالاتِ وَ الْمُتَكَلِّمُونَ وَ أَهْلُ الشِّرْكِ أَصْحَابُ إِنْكَارٍ وَ مُبَاهَتَةٍ إِنِ احْتَجَجْتَ عَلَيْهِمْ بِأَنَّ اللَّهَ وَاحِدٌ قَالُوا صَحِّحْ وَحْدَانِيَّتَهُ وَ إِنْ قُلْتَ إِنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالُوا أَثْبِتْ رِسَالَتَهُ ثُمَّ يُبَاهِتُونَ الرَّجُلَ وَ هُوَ يُبْطِلُ عَلَيْهِمْ بِحُجَّتِهِ وَ يُغَالِطُونَهُ حَتَّى يَتْرُكَ قَوْلَهُ فَاحْذَرْهُمْ جُعِلْتُ فِدَاكَ
He-asws said to me: ‘And is his building regarding this subject?’ I said, ‘The speakers and the innovators are opposing the scholars, and that is because the scholar does not deny (something which is) without evil, and the speakers and the theologians and the people of the Shirk are deniers and accusers. If you-asws were to argue against them with that Allah-azwj is One, they would say, ‘His-azwj Oneness is correct’, and if you-asws were to say: ‘Muhammad-saww is a Rasool-saww of Allah-azwj’, they would say, ‘Prove his-saww Messenger-ship’. Then they tend to accuse the man, and he would be invalidating upon them with his arguments, and they would be proving him wrong until he leaves his word. Therefore, be careful of them, may I be sacrificed for you-asws!’
قَالَ فَتَبَسَّمَ ع ثُمَّ قَالَ يَا نَوْفَلِيُّ أَ فَتَخَافُ أَنْ يَقْطَعُونِي عَلَيَّ حُجَّتِي قُلْتُ لَا وَ اللَّهِ مَا خِفْتُ عَلَيْكَ قَطُّ وَ إِنِّي لَأَرْجُو أَنْ يُظْفِرَكَ اللَّهُ بِهِمْ إِنْ شَاءَ اللَّهُ
He (the narrator) said, ‘He-asws smiled, then said: ‘O Nowfaly! Are you scaring me-asws and cutting off my-asws arguments upon me-asws?’ I said, ‘No, by Allah-azwj! I am not trying to frighten you-asws at all, and I hope that Allah-azwj Makes you-asws to be victorious upon them, if Allah-azwj Desires’.
فَقَالَ لِي يَا نَوْفَلِيُّ أَ تُحِبُّ أَنْ تَعْلَمَ مَتَى يَنْدَمُ الْمَأْمُونُ قُلْتُ نَعَمْ قَالَ إِذَا سَمِعَ احْتِجَاجِي عَلَى أَهْلِ التَّوْرَاةِ بِتَوْرَاتِهِمْ وَ عَلَى أَهْلِ الْإِنْجِيلِ بِإِنْجِيلِهِمْ وَ عَلَى أَهْلِ الزَّبُورِ بِزَبُورِهِمْ وَ عَلَى الصَّابِئِينَ بِعِبْرَانِيَّتِهِمْ وَ عَلَى الْهَرَابِذَةِ بِفَارِسِيَّتِهِمْ وَ عَلَى أَهْلِ الرُّومِ بِرُومِيَّتِهِمْ وَ عَلَى أَصْحَابِ الْمَقَالاتِ بِلُغَاتِهِمْ
He-asws said to me: ‘O Nowfaly! Would you like to know when Al-Mamoun will be regretful?’ I said, ‘Yes’. He-asws said: ‘When he hears my-asws argumentation against the people of the Torah through their Torah, and against the people of the Evangel through their Evangel, and against the people of the Psalms through their Psalm, and against the Sabeans in their Hebrew, and against the Harabiza in their Persian, and against the people of Rome in their Roman, and against the speakers in their own languages.
فَإِذَا قَطَعْتُ كُلَّ صِنْفٍ وَ دَحَضَتْ حُجَّتُهُ وَ تَرَكَ مَقَالَتَهُ وَ رَجَعَ إِلَى قَوْلِي عَلِمَ الْمَأْمُونُ أَنَّ الْمَوْضِعَ الَّذِي هُوَ بِسَبِيلِهِ لَيْسَ بِمُسْتَحَقٍّ لَهُ فَعِنْدَ ذَلِكَ تَكُونُ النَّدَامَةُ مِنْهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
When every type has been cut-off and his arguments is refuted and he leaves his word and returns to my-asws word, Al-Mamoun will come to know that the place, which he is with its way, he isn’t rightful for it. Thus, during that, he would become regretful from it, and there is neither any Might nor Strength except with Allah-azwj the Exalted, the Magnificent’.
فَلَمَّا أَصْبَحْنَا أَتَانَا الْفَضْلُ بْنُ سَهْلٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ ابْنُ عَمِّكَ يَنْتَظِرُكَ وَ قَدِ اجْتَمَعَ الْقَوْمُ فَمَا رَأْيُكَ فِي إِتْيَانِهِ فَقَالَ لَهُ الرِّضَا ع تَقَدَّمْنِي فَإِنِّي سَائِرٌ إِلَى نَاحِيَتِكُمْ إِنْ شَاءَ اللَّهُ
When it was morning, Al-Fazl Bin Sahl came to us and said to him-asws, ‘May I be sacrificed for you-asws! Your-asws cousin awaits you-asws, and the people have gathered, so what is your-asws view of going to him?’ Al-Reza-asws said to him: ‘Go ahead of me-asws, for I-asws shall come to your area if Allah-azwj so Desires’.
ثُمَّ تَوَضَّأَ ع وُضُوءَهُ لِلصَّلَاةِ وَ شَرِبَ شَرْبَةَ سَوِيقٍ وَ سَقَانَا مِنْهُ ثُمَّ خَرَجَ وَ خَرَجْنَا مَعَهُ حَتَّى دَخَلْنَا عَلَى الْمَأْمُونِ فَإِذَا الْمَجْلِسُ غَاصٌّ بِأَهْلِهِ وَ مُحَمَّدُ بْنُ جَعْفَرٍ فِي جَمَاعَةِ الطَّالِبِيِّينَ وَ الْهَاشِمِيِّينَ وَ الْقُوَّادُ حُضُورٌ
Then he-asws performed Wudu of the Salat, and drank a drink of Saweyq and quenched us from it. Then he-asws went out and we went out along with him-asws until we entered to see Al-Mamoun. There, the gathering was crammed with its people, and Muhammad Bin Ja’far was in a group of the students and the Hashemite’s and the touts were present.
فَلَمَّا دَخَلَ الرِّضَا ع قَامَ الْمَأْمُونُ وَ قَامَ مُحَمَّدُ بْنُ جَعْفَرٍ وَ جَمِيعُ بَنِي هَاشِمٍ فَمَا زَالُوا وُقُوفاً وَ الرِّضَا ع جَالِسٌ مَعَ الْمَأْمُونِ حَتَّى أَمَرَهُمْ بِالْجُلُوسِ فَجَلَسُوا
When Al-Reza-asws entered, Al-Mamoun stood up, and Muhammad Bin Ja’far and the entirety of the Clan of Hashim-asws stood up, and they did not cease to be standing and Al-Reza-asws was seated with Al-Mamoun, until he ordered them with sitting, so they sat down.
فَلَمْ يَزَلِ الْمَأْمُونُ مُقْبِلًا عَلَيْهِ يُحَدِّثُهُ سَاعَةً ثُمَّ الْتَفَتَ إِلَى الْجَاثَلِيقِ فَقَالَ يَا جَاثَلِيقُ هَذَا ابْنُ عَمِّي عَلِيُّ بْنُ مُوسَى بْنِ جَعْفَرٍ وَ هُوَ مِنْ وُلْدِ فَاطِمَةَ بِنْتِ نَبِيِّنَا وَ ابْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَأُحِبُّ أَنْ تُكَلِّمَهُ وَ تُحَاجَّهُ وَ تُنْصِفَهُ
Al-Mamoun did not cease to be facing him-asws discussing for a while, then he turned towards the Catholics Archbishop and he said, ‘O Archbishop! This is my cousin Ali-asws Bin Musa-asws Bin Ja’far-asws, and he-asws is from the sons-asws of (Syeda) Fatima-asws daughter-asws of our Prophet-saww, and a son-asws of Ali-asws Bin Abu Talib-asws. I would love it if you could speak to him-asws and argue and correct him-asws’.
فَقَالَ الْجَاثَلِيقُ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ أُحَاجُّ رَجُلًا يَحْتَجُّ عَلَيَّ بِكِتَابٍ أَنَا مُنْكِرُهُ وَ نَبِيٍّ لَا أُومِنُ بِهِ فَقَالَ لَهُ الرِّضَا ع يَا نَصْرَانِيُّ فَإِنِ احْتَجَجْتُ عَلَيْكَ بِإِنْجِيلِكَ أَ تُقِرُّ بِهِ
The Archbishop said, ‘O commander of the faithful! How can I argue against a man who would argue against me with a Book I am a denier of, and a Prophet-saww I do not believe in?’ Al-Reza-asws said to him: ‘O Christian! Supposing I-asws argue against you by your Evangel, will you accept it?’
قَالَ الْجَاثَلِيقُ وَ هَلْ أَقْدِرُ عَلَى دَفْعِ مَا نَطَقَ بِهِ الْإِنْجِيلُ نَعَمْ وَ اللَّهِ أُقِرُّ بِهِ عَلَى رَغْمِ أَنْفِي فَقَالَ لَهُ الرِّضَا ع- سَلْ عَمَّا بَدَا لَكَ وَ افْهَمِ الْجَوَابَ قَالَ الْجَاثَلِيقُ مَا تَقُولُ فِي نُبُوَّةِ عِيسَى وَ كِتَابِهِ هَلْ تُنْكِرُ مِنْهُمَا شَيْئاً
The Archbishop said, ‘And am I able upon repelling what the Evangels Speaks with? Yes, by Allah-azwj, I shall accept it upon the rubbing of my nose’. Al-Reza-asws said to him: ‘Ask whatever comes to you and I-asws shall make you understand the answer’. The Archbishop said, ‘What are you saying regarding the Prophet-hood of Isa-as and his-as Book?’ Do you-asws deny anything from it?’
قَالَ الرِّضَا ع أَنَا مُقِرٌّ بِنُبُوَّةِ عِيسَى وَ كِتَابِهِ وَ مَا بَشَّرَ بِهِ أُمَّتَهُ وَ أَقَرَّتْ بِهِ الْحَوَارِيُّونَ وَ كَافِرٌ بِنُبُوَّةِ كُلِّ عِيسَى لَمْ يُقِرَّ بِنُبُوَّةِ مُحَمَّدٍ ص وَ بِكِتَابِهِ وَ لَمْ يُبَشِّرْ بِهِ أُمَّتَهُ
Al-Reza-asws said: ‘I-asws am an acknowledger of the Prophet-hood of Isa-as and his-as Book, and what he-as gave the glad tidings to his-as community with, and the disciples accepted it, and I-asws am a denier of all the news of Isa-as which does not accept the Prophet-hood of Muhammad-saww and his-saww Book and what he-as did not give the glad tidings with his-as community’.
قَالَ الْجَاثَلِيقُ أَ لَيْسَ إِنَّمَا تُقْطَعُ الْأَحْكَامُ بِشَاهِدَيْ عَدْلٍ قَالَ بَلَى قَالَ فَأَقِمْ شَاهِدَيْنِ مِنْ غَيْرِ أَهْلِ مِلَّتِكَ عَلَى نُبُوَّةِ مُحَمَّدٍ مِمَّنْ لَا تُنْكِرُهُ النَّصْرَانِيَّةُ وَ سَلْنَا مِثْلَ ذَلِكَ مِنْ غَيْرِ أَهْلِ مِلَّتِنَا
The Archbishop said, ‘But rather, isn’t is so that the rulings are terminated by two just witnesses?’ He-asws said: ‘Yes’. He said, ‘Then establish two witnesses from other than your-asws Religion upon the Prophet-hood of Muhammad-saww, from the ones the Christendom cannot deny, and we ask similar to that from other than our Religion’.
قَالَ الرِّضَا ع الْآنَ جِئْتَ بِالنَّصَفَةِ يَا نَصْرَانِيُّ أَ لَا تَقْبَلُ مِنِّي الْعَدْلَ الْمُقَدَّمَ عِنْدَ الْمَسِيحِ عِيسَى بْنِ مَرْيَمَ قَالَ الْجَاثَلِيقُ مَنْ هَذَا الْعَدْلُ سَمِّهِ لِي قَالَ مَا تَقُولُ فِي يُوحَنَّا الدَّيْلَمِيِّ قَالَ بَخْ بَخْ ذَكَرْتَ أَحَبَّ النَّاسِ إِلَى الْمَسِيحِ
Al-Reza-asws said: ‘Now, you have come with the fairness, O Christian! Will you accept from me-asws the just one, the one in front, in the presence of the Messiah Isa-as Bin Maryam-as?’ The Archbishop said, ‘Who is this just one? Name him for me’. He-asws said: ‘What do you say regarding Youhanna Al-Daylami?’ He said, ‘Well done! You-asws have mentioned the most beloved of the people to the Messiah-as’.
قَالَ ع فَأَقْسَمْتُ عَلَيْكَ هَلْ نَطَقَ الْإِنْجِيلُ أَنَّ يُوحَنَّا قَالَ إِنَّ الْمَسِيحَ أَخْبَرَنِي بِدِينِ مُحَمَّدٍ الْعَرَبِيِّ وَ بَشَّرَنِي بِهِ أَنَّهُ يَكُونُ مِنْ بَعْدِهِ فَبَشَّرْتُ بِهِ الْحَوَارِيِّينَ فَآمَنُوا بِهِ
He-asws said: ‘I-asws hold a vow upon you! Does the Evangel Speak that Youhanna said, ‘The Messiah-as informed me of the Religion of Muhammad-saww, the Arabian and gave me the glad tidings with that he-asws would be coming from after him-as, and the disciples gave the glad tidings with it and believing in it?’
قَالَ الْجَاثَلِيقُ قَدْ ذَكَرَ ذَلِكَ يُوحَنَّا عَنِ الْمَسِيحِ وَ بَشَّرَ بِنُبُوَّةِ رَجُلٍ وَ بِأَهْلِ بَيْتِهِ وَ وَصِيِّهِ وَ لَمْ يُلَخِّصْ مَتَى يَكُونُ ذَلِكَ وَ لَمْ يُسَمِّ لَنَا الْقَوْمَ فَنَعْرِفَهُمْ
The Archbishop said, ‘Youhanna has mentioned that from the Messiah-as and gave the glad tidings of the Prophet-hood of a man and of the people of his household, but did not outline when that would happen, and did not name the people to us so we can recognise them’.
قَالَ الرِّضَا ع فَإِنْ جِئْنَاكَ بِمَنْ يَقْرَأُ الْإِنْجِيلَ فَتَلَا عَلَيْكَ ذِكْرَ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أُمَّتِهِ أَ تُؤْمِنُ بِهِ قَالَ شَدِيداً
Al-Reza-asws said: ‘Supposing there comes to you one who accepts the Evangel and recites to you the mention of Muhammad-saww and the People-asws of his-saww Household and his-saww community, will you believe in him-saww?’ He said, ‘Intensely’.
قَالَ الرِّضَا ع لِنِسْطَاسَ الرُّومِيِّ كَيْفَ حِفْظُكَ لِلسِّفْرِ الثَّالِثِ مِنَ الْإِنْجِيلِ قَالَ مَا أَحْفَظَنِي لَهُ ثُمَّ الْتَفَتَ إِلَى رَأْسِ الْجَالُوتِ فَقَالَ أَ لَسْتَ تَقْرَأُ الْإِنْجِيلَ قَالَ بَلَى لَعَمْرِي
Al-Reza-asws said to Nastas the Roman: ‘How is your memorisation of the third book from the Evangel?’ He said, ‘I am not a memoriser of it’. Then he-asws turned towards Ra’s Al-Jalout and he-asws said: ‘Aren’t you are reciter of the Evangel?’ He said, ‘Yes, by my life!’
قَالَ فَخُذْ عَلَى السِّفْرِ الثَّالِثِ فَإِنْ كَانَ فِيهِ ذِكْرُ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أُمَّتِهِ فَاشْهَدُوا لِي وَ إِنْ لَمْ يَكُنْ فِيهِ ذِكْرُهُ فَلَا تَشْهَدُوا لِي
He-asws said: ‘Then bring to me-asws the third book, and if there was in it mention of Muhammad-saww and the People-asws of his-saww Household, then testify for me-asws, and if there does not happen to be his-saww mention in it, do not testify for me-asws’.
ثُمَّ قَرَأَ ع السِّفْرَ الثَّالِثَ حَتَّى إِذَا بَلَغَ ذِكْرَ النَّبِيِّ ص وَقَفَ ثُمَّ قَالَ يَا نَصْرَانِيُّ إِنِّي أَسْأَلُكَ بِحَقِّ الْمَسِيحِ وَ أُمِّهِ أَ تَعْلَمُ أَنِّي عَالِمٌ بِالْإِنْجِيلِ قَالَ نَعَمْ ثُمَّ تَلَا عَلَيْنَا ذِكْرَ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أُمَّتِهِ
Then he-asws recited the third Book until when he-asws reached to the mention of the Prophet-saww, and he-asws stopped. Then he-asws said: ‘O Christian! I-asws ask you for the sake of the Messiah-as and his-as mother-as! Do you know that I-asws am a knower of the Evangel?’ He said, ‘Yes’. (He-asws said): ‘Then recite to us the mention of Muhammad-saww and the People-asws of His-azwj Household and his-saww community’.
ثُمَّ قَالَ مَا تَقُولُ يَا نَصْرَانِيُّ هَذَا قَوْلُ عِيسَى ابْنِ مَرْيَمَ فَإِنْ كَذَّبْتَ مَا يَنْطِقُ بِهِ الْإِنْجِيلُ فَقَدْ كَذَّبْتَ مُوسَى وَ عِيسَى ع وَ مَتَى أَنْكَرْتَ هَذَا الذِّكْرَ وَجَبَ عَلَيْكَ الْقَتْلُ لِأَنَّكَ تَكُونُ قَدْ كَفَرْتَ بِرَبِّكَ وَ بِنَبِيِّكَ وَ بِكِتَابِكَ
Then he-asws said: ‘What are you saying, O Christian! This is the word of Isa-as Bin Maryam-as, so if you were to belie what the Evangel Speaks with, so you would have belied Musa-as and Isa-as, and when you deny this Zikr, the killing would be Obligated upon you, because you would become to have denied your Lord-azwj, and your Prophet-as and your Book’.
قَالَ الْجَاثَلِيقُ لَا أُنْكِرُ مَا قَدْ بَانَ لِي فِي الْإِنْجِيلِ وَ إِنِّي لَمُقِرٌّ بِهِ قَالَ الرِّضَا ع اشْهَدُوا عَلَى إِقْرَارِهِ
The Archbishop said, ‘I cannot deny what has been clarified to me in the Evangel, and I am an acknowledger of it’. Al-Reza-asws said: ‘Be witnesses upon his acceptance!’
ثُمَّ قَالَ يَا جَاثَلِيقُ سَلْ عَمَّا بَدَا لَكَ قَالَ الْجَاثَلِيقُ أَخْبِرْنِي عَنْ حَوَارِيِّ عِيسَى ابْنِ مَرْيَمَ كَمْ كَانَ عِدَّتُهُمْ وَ عَنْ عُلَمَاءِ الْإِنْجِيلِ كَمْ كَانُوا
Then he-asws said: ‘O Archbishop! Ask whatever comes to you’. The Archbishop said, ‘Inform me about the disciples of Isa-as Ibn Maryam-as, how many was their number? And about the scholars of the Evangel, how many were they?’
قَالَ الرِّضَا ع عَلَى الْخَبِيرِ سَقَطْتَ أَمَّا الْحَوَارِيُّونَ فَكَانُوا اثْنَيْ عَشَرَ رَجُلًا وَ كَانَ أَفْضَلُهُمْ وَ أَعْلَمُهُمْ أَلُوقَا وَ أَمَّا عُلَمَاءُ النَّصَارَى فَكَانُوا ثَلَاثَةَ رِجَالٍ يُوحَنَّا الْأَكْبَرُ بِأَجٍ وَ يُوحَنَّا بِقِرْقِيسَا وَ يُوحَنَّا الدَّيْلَمِيُّ بِزجار وَ عِنْدَهُ كَانَ ذِكْرُ النَّبِيِّ ص وَ ذِكْرُ أَهْلِ بَيْتِهِ وَ أُمَّتِهِ وَ هُوَ الَّذِي بَشَّرَ أُمَّةَ عِيسَى وَ بَنِي إِسْرَائِيلَ بِهِ
Al-Reza-asws said: ‘You have paused at the informed one! As for the disciples, they were ten men, and their superior one and their most knowledgeable one was Al-Waqa, and as for the Christian scholars, they were three men – Youhanna the eldest, and Youhanna Baqarqays, and Youhanna Al-Daylami Bazjar, and with him was the mention of Muhammad-saww, and the mention of the People-asws of his-saww Household and his-saww community, and is which Isa-as gave the glad tidings with and the Children of Israel with it’.
ثُمَّ قَالَ لَهُ يَا نَصْرَانِيُّ وَ اللَّهِ إِنَّا لَنُؤْمِنُ بِعِيسَى الَّذِي آمَنَ بِمُحَمَّدٍ ص وَ مَا نَنْقِمُ عَلَى عِيسَاكُمْ شَيْئاً إِلَّا ضَعْفَهُ وَ قِلَّةَ صِيَامِهِ وَ صَلَاتِهِ
Then he-asws said to him: ‘O Christian! By Allah-azwj, we are believers in Isa-as who was a believer in Muhammad-saww and we stand upon your Isa-as (every) thing, except his-as weakness and scarcity of his-as Fasting and his-as Salat (prayers)’.
قَالَ الْجَاثَلِيقُ أَفْسَدْتَ وَ اللَّهِ عِلْمَكَ وَ ضَعَّفْتَ أَمْرَكَ وَ مَا كُنْتُ ظَنَنْتُ إِلَّا أَنَّكَ أَعْلَمُ أَهْلِ الْإِسْلَامِ قَالَ الرِّضَا ع وَ كَيْفَ ذَاكَ قَالَ الْجَاثَلِيقُ مِنْ قَوْلِكِ إِنَّ عِيسَى كَانَ ضَعِيفاً قَلِيلَ الصِّيَامِ قَلِيلَ الصَّلَاةِ وَ مَا أَفْطَرَ عِيسَى يَوْماً قَطُّ وَ لَا نَامَ بِلَيْلٍ قَطُّ وَ مَا زَالَ صَائِمَ الدَّهْرِ قَائِمَ اللَّيْلِ
The Archbishop said, ‘By Allah-azwj! You-asws have spoilt your-asws knowledge, and weakened your-asws matter, and I was not thinking except that you-asws are the most knowledgeable of the people of Islam’. Al-Reza-asws said: ‘And how is that so?’ The Archbishop said, ‘From your-asws words that Isa-as was weak and of few Fasts and of few Prayers, and Isa-as did not break a single day at all, nor slept at night at all, and did not cease Fasting for the lifetime, standing (for praying) at night’.
قَالَ الرِّضَا ع فَلِمَنْ كَانَ يَصُومُ وَ يُصَلِّي قَالَ فَخَرِسَ الْجَاثَلِيقُ وَ انْقَطَعَ قَالَ الرِّضَا ع يَا نَصْرَانِيُّ أَسْأَلُكَ عَنْ مَسْأَلَةٍ قَالَ سَلْ فَإِنْ كَانَ عِنْدِي عِلْمُهَا أَجَبْتُكَ قَالَ الرِّضَا ع مَا أَنْكَرْتَ أَنَّ عِيسَى كَانَ يُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ قَالَ الْجَاثَلِيقُ أَنْكَرْتُ ذَلِكَ مِنْ قِبَلِ أَنَّ مَنْ أَحْيَا الْمَوْتَى وَ أَبْرَأَ الْأَكْمَهَ وَ الْأَبْرَصَ فَهُوَ رَبٌّ مُسْتَحِقٌّ لِأَنْ يُعْبَدَ
Al-Reza-asws said: ‘Then who was he-as Fasting for and praying to?’ The Archbishop was muted and cut (the discussion)’. Al-Reza-asws said: ‘O Christian! I-asws ask you about an issue’. He said, ‘If its knowledge is with him, I shall answer you’. Al-Reza-asws said: ‘What makes you deny that Isa-as used to revive the death by the Permission of Allah-azwj Mighty and Majestic?’ The Archbishop said, ‘I deny that from the aspect that the one who revives the dead, and cures the blind and the leper, he is the Lord-azwj deserving to be worshipped’.
قَالَ الرِّضَا ع فَإِنَّ الْيَسَعَ قَدْ صَنَعَ مِثْلَ مَا صَنَعَ عِيسَى مَشَى عَلَى الْمَاءِ وَ أَحْيَا الْمَوْتَى وَ أَبْرَأَ الْأَكْمَهَ وَ الْأَبْرَصَ فَلَمْ تَتَّخِذْهُ أُمَّتُهُ رَبّاً وَ لَمْ يَعْبُدْهُ أَحَدٌ مِنْ دُونِ اللَّهِ عَزَّ وَ جَلَّ وَ لَقَدْ صَنَعَ حِزْقِيلُ النَّبِيُّ مِثْلَ مَا صَنَعَ عِيسَى ابْنُ مَرْيَمَ فَأَحْيَا خَمْسَةً وَ ثَلَاثِينَ أَلْفَ رَجُلٍ مِنْ بَعْدِ مَوْتِهِمْ بِسِتِّينَ سَنَةً
Al-Reza-asws said: ‘But Ilyas-as had done the like of what Isa-as did. He-as walked upon the water, and revived the dead, and cured the blind and the leper, but his-as community did not take him-as as Lord-azwj, and no one worshipped him-as from besides Allah-azwj Mighty and Majestic; and the Prophet Hizkeel-as had done the like of what Isa-as Bin Maryam-as had done. He-as revived thirty-five thousand men from sixty years after their death’.
ثُمَّ الْتَفَتَ إِلَى رَأْسِ الْجَالُوتِ فَقَالَ لَهُ يَا رَأْسَ الْجَالُوتِ أَ تَجِدُ هَؤُلَاءِ فِي شَبَابِ بَنِي إِسْرَائِيلَ فِي التَّوْرَاةِ اخْتَارَهُمْ بُخْتَنَصَّرُ مِنْ سَبْيِ بَنِي إِسْرَائِيلَ حِينَ غَزَا بَيْتَ الْمَقْدِسِ ثُمَّ انْصَرَفَ بِهِمْ إِلَى بَابِلَ فَأَرْسَلَهُ اللَّهُ تَعَالَى عَزَّ وَ جَلَّ إِلَيْهِمْ فَأَحْيَاهُمُ اللَّهُ هَذَا فِي التَّوْرَاةِ لَا يَدْفَعُهُ إِلَّا كَافِرٌ مِنْكُمْ قَالَ رَأْسُ الْجَالُوتِ قَدْ سَمِعْنَا بِهِ وَ عَرَفْنَاهُ قَالَ صَدَقْتَ
Then he-asws turned towards Ra’s Al-Jalout and said to him: ‘O Ra’s Al-Jalout! Do you find them among the youths of the Children of Israel in the Torah? Bakht Nasr chose them, being from the captives of the Children of Israel when he raided Bayt Al-Maqdis, then left with them to Babel, so Allah-azwj the Exalted Sent him to them, and Allah-azwj Revived them. This is in the Torah, none would refute it except a Kafir from you’. Ra’as Al-Jalour said, ‘We have heard of him and recognise him’. He-asws said: ‘You speak the truth’.
ثُمَّ قَالَ يَا يَهُودِيُّ خُذْ عَلَى هَذَا السِّفْرِ مِنَ التَّوْرَاةِ فَتَلَا ع عَلَيْنَا مِنَ التَّوْرَاةِ آيَاتٍ فَأَقْبَلَ الْيَهُودِيُّ يَتَرَجَّحُ لِقِرَاءَتِهِ وَ يَتَعَجَّبُ
Then he-asws said: ‘O Jew! Bring me-asws this Book from the Torah’. Then he-asws recited to us Verses from the Torah. The Jew was swayed by his-asws recitation and was astounded.
ثُمَّ أَقْبَلَ عَلَى النَّصْرَانِيِّ فَقَالَ يَا نَصْرَانِيُّ أَ فَهَؤُلَاءِ كَانُوا قَبْلَ عِيسَى أَمْ عِيسَى كَانَ قَبْلَهُمْ قَالَ بَلْ كَانُوا قَبْلَهُ قَالَ الرِّضَا ع لَقَدِ اجْتَمَعَتْ قُرَيْشٌ إِلَى رَسُولِ اللَّهِ ص فَسَأَلُوهُ أَنْ يُحْيِيَ لَهُمْ مَوْتَاهُمْ فَوَجَّهَ مَعَهُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ ع فَقَالَ لَهُ اذْهَبْ إِلَى الْجَبَّانَةِ فَنَادِ بِأَسْمَاءِ هَؤُلَاءِ الرَّهْطِ الَّذِينَ يَسْأَلُونَ عَنْهُمْ بِأَعْلَى صَوْتِكَ يَا فُلَانُ وَ يَا فُلَانُ وَ يَا فُلَانُ يَقُولُ لَكُمْ مُحَمَّدٌ رَسُولُ اللَّهِ قُومُوا بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ
Then he-asws turned towards the Christian and he-asws said: ‘O Christian! Were they before Isa-as or was Isa-as before them?’ He said, ‘But, they were before him-as’. Al-Reza-asws said: ‘Quraysh had gathered to Rasool-Allah-saww and they asked him-saww to revive their dead for them, so he-saww sent Ali-asws Bin Abu Talib-asws with them and said to him-asws: ‘Go to the burial ground and call out with the names of that group, those whom they are asking about, at the top of your-asws voice: ‘O so and so, and O so and so, and O so and so! Muhammad-saww, Rasool-Allah-saww is saying to you all: ‘Arise by the Permission of Allah-azwj Mighty and Majestic!’’.
فَقَامُوا يَنْفُضُونَ التُّرَابَ عَنْ رُءُوسِهِمْ فَأَقْبَلَتْ قُرَيْشٌ تَسْأَلُهُمْ عَنْ أُمُورِهِمْ ثُمَّ أَخْبَرُوهُمْ أَنَّ مُحَمَّداً ص قَدْ بُعِثَ نَبِيّاً وَ قَالُوا وَدِدْنَا أَنَّا أَدْرَكْنَاهُ فَنُؤْمِنُ بِهِ وَ لَقَدْ أَبْرَأَ الْأَكْمَهَ وَ الْأَبْرَصَ وَ الْمَجَانِينَ وَ كَلَّمَهُ الْبَهَائِمُ وَ الطَّيْرُ وَ الْجِنُّ وَ الشَّيَاطِينُ وَ لَمْ نَتَّخِذْهُ رَبّاً مِنْ دُونِ اللَّهِ عَزَّ وَ جَلَّ وَ لَمْ نُنْكِرْ لِأَحَدٍ مِنْ هَؤُلَاءِ فَضْلَهُمْ
They arose, shaking the soil from their heads, and Quraysh came asking them about their affairs. Then they informed them that Muhammad-saww had been Sent as a Prophet-saww and said, ‘We would love to meet him-saww and believe in him-saww’. And he-saww had cured the blind and the leprosy, and the insane, and the animals spoke to him-saww, and the birds, and the Jinn, and the Satans-la, and we (still) do not take him-saww as Lord-azwj from besides Allah-azwj Mighty and Majestic, and we do not deny from them any of their merits.
فَمَتَى اتَّخَذْتُمْ عِيسَى رَبّاً جَازَ لَكُمْ أَنْ تَتَّخِذُوا الْيَسَعَ وَ الْحِزْقِيلَ لِأَنَّهُمَا قَدْ صَنَعَا مِثْلَ مَا صَنَعَ عِيسَى مِنْ إِحْيَاءِ الْمَوْتَى وَ غَيْرِهِ
When you are taking Isa-as as Lord-azwj, it is allowed for you that you could be taking Ilyas-as, and Hizkeel-as, because they-as both had done similar to what Isa-as did, from reviving the dead and other such (things).
وَ إِنَّ قَوْماً مِنْ بَنِي إِسْرَائِيلَ هَرَبُوا مِنْ بِلَادِهِمْ مِنَ الطَّاعُونِ وَ هُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَأَمَاتَهُمُ اللَّهُ فِي سَاعَةٍ وَاحِدَةٍ فَعَمَدَ أَهْلُ تِلْكَ الْقَرْيَةِ فَحَظَرُوا عَلَيْهِمْ حَظِيرَةً فَلَمْ يَزَالُوا فِيهَا حَتَّى نَخِرَتْ عِظَامُهُمْ وَ صَارُوا رَمِيماً فَمَرَّ بِهِمْ نَبِيٌّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ فَتَعَجَّبَ مِنْهُمْ وَ مِنْ كَثْرَةِ الْعِظَامِ الْبَالِيَةِ
And a group of people from the Children of Israel fled from their city, from the plague, and they were thousands fearing death. Allah-azwj Caused them to die in one moment. The people of that town deliberated fear upon them as caution, and they did not cease to be in it until their bones had decayed and became dust. Then, a Prophet-as from the Prophets-as of the Children of Israel passed by them and was astonished from them and from the huge number of the decayed bones.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَ تُحِبُّ أَنْ أُحْيِيَهُمْ لَكَ فَتُنْذِرَهُمْ قَالَ نَعَمْ يَا رَبِّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ نَادِهِمْ فَقَالَ أَيَّتُهَا الْعِظَامُ الْبَالِيَةُ قُومِي بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ فَقَامُوا أَحْيَاءً أَجْمَعُونَ يَنْفُضُونَ التُّرَابَ عَنْ رُءُوسِهِمْ
Then Allah-azwj Mighty and Majestic Revealed unto him-as: “Would you-as like it if I-azwj were to Revive them for you-saww to warn them?” He-as said: ‘Yes, O Lord-azwj!’ Allah-azwj Mighty and Majestic Revealed to him-as: “Call out to them!” He-as said: ‘O you decayed bones! Arise by the Permission of Allah-azwj Might and Majestic’. They stood up alive altogether, shaking off the soil from their heads.
ثُمَّ إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ حِينَ أَخَذَ الطَّيْرَ فَقَطَعَهُنَّ قِطَعاً ثُمَّ وَضَعَ عَلى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ نَادَاهُنَّ فَأَقْبَلْنَ سَعْياً إِلَيْهِ
Then Ibrahim-as, Friend of the Beneficent, when he-as took the bird and cut it into pieces. Then he-as place one part upon every mountain. Then he-as called out to them, and it return to him-as whole.
ثُمَّ مُوسَى بْنُ عِمْرَانَ وَ أَصْحَابُهُ السَّبْعُونَ الَّذِينَ اخْتَارَهُمْ صَارُوا مَعَهُ إِلَى الْجَبَلِ فَقَالُوا لَهُ إِنَّكَ قَدْ رَأَيْتَ اللَّهَ سُبْحَانَهُ فَأَرِنَاهُ كَمَا رَأَيْتَهُ فَقَالَ لَهُمْ إِنِّي لَمْ أَرَهُ فَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ فَاحْتَرَقُوا عَنْ آخِرِهِمْ وَ بَقِيَ مُوسَى وَحِيداً
Then Musa-as Bin Imran-as and his-as seventy companions, those he-as had chosen them to come with him-as to the mountain, so they said to him-as, ‘You-as have seen Allah-azwj the Glorious, (now) show Him-azwj to us just as you-as saw Him-azwj’. He-azwj said to them: ‘I-as did not see Him-azwj’. They said, ‘We will never believe you-as until we see Allah-azwj manifestly’. The thunderbolt seized them and they were incinerated, up to their last one, and there remained Musa-as alone.
فَقَالَ يَا رَبِّ إِنِّي اخْتَرْتُ سَبْعِينَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ فَجِئْتُ بِهِمْ وَ أَرْجِعُ وَحْدِي فَكَيْفَ يُصَدِّقُنِي قَوْمِي بِمَا أُخْبِرُهُمْ بِهِ فَ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَ إِيَّايَ أَ تُهْلِكُنا بِما فَعَلَ السُّفَهاءُ مِنَّا
He-as said: ‘O Lord-azwj! I chose seventy men from the Children of Israel and came with them, and I-as am returning alone, so how will my-as people ratify me-as with what I-as inform them with? If You had so Desires, You could have Destroyed them from before, and myself (as well). Will You Destroy us due to what the foolish ones from us have done? [7:155].
فَأَحْيَاهُمُ اللَّهُ عَزَّ وَ جَلَّ مِنْ بَعْدِ مَوْتِهِمْ وَ كُلُّ شَيْءٍ ذَكَرْتُهُ لَكَ مِنْ هَذَا لَا تَقْدِرُ عَلَى دَفْعِهِ لِأَنَّ التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ وَ الْفُرْقَانَ قَدْ نَطَقَتْ بِهِ فَإِنْ كَانَ كُلُّ مَنْ أَحْيَا الْمَوْتَى وَ أَبْرَأَ الْأَكْمَهَ وَ الْأَبْرَصَ وَ الْمَجَانِينَ يُتَّخَذُ رَبّاً مِنْ دُونِ اللَّهِ فَاتَّخِذْ هَؤُلَاءِ كُلَّهُمْ أَرْبَاباً مَا تَقُولُ يَا يَهُودِيُ
Allah-azwj Mighty and Majestic Revived them from after their deaths. And all things I-asws mentioned to you all from this, you are not able upon refuting it, because the Torah, and the Evangel, and the Psalms, and the Furqan (Quran) have Spoken with it. Thus, if everyone who had revived the dead, and cured the blind and the leper, and the insane is to be taken as Lord-azwj from besides Allah-azwj, then all of them are Lords. What you saying, O Jew?’
قَالَ الْجَاثَلِيقُ الْقَوْلُ قَوْلُكَ وَ لَا إِلَهَ إِلَّا اللَّهُ ثُمَّ الْتَفَتَ ع إِلَى رَأْسِ الْجَالُوتِ فَقَالَ يَا يَهُودِيُّ أَقْبِلْ عَلَيَّ أَسْأَلْكَ بِالْعَشْرِ الْآيَاتِ الَّتِي أُنْزِلَتْ عَلَى مُوسَى بْنِ عِمْرَانَ هَلْ تَجِدُ فِي التَّوْرَاةِ مَكْتُوباً نَبَأَ مُحَمَّدٍ وَ أُمَّتِهِ إِذَا جَاءَتِ الْأُمَّةُ الْأَخِيرَةُ أَتْبَاعُ رَاكِبِ الْبَعِيرِ يُسَبِّحُونَ الرَّبَّ جِدّاً جِدّاً تَسْبِيحاً جَدِيداً فِي الْكَنَائِسِ الْجَدَدِ فَلْيَفْزَعْ بَنُو إِسْرَائِيلَ إِلَيْهِمْ وَ إِلَى مَلِكِهِمْ لِتَطْمَئِنَّ قُلُوبُهُمْ فَإِنَّ بِأَيْدِيهِمْ سُيُوفاً يَنْتَقِمُونَ بِهَا مِنَ الْأُمَمِ الْكَافِرَةِ فِي أَقْطَارِ الْأَرْضِ أَ هَكَذَا هُوَ فِي التَّوْرَاةِ مَكْتُوبٌ
The Archbishop said, ‘The (correct) word is your-asws word, and there is no god except Allah-azwj’. Then he-asws turned towards Ra’s Al-Jalout and said: ‘O Jew! Face towards me-asws, I-asws want to ask you of the ten Signs which were Sent down upon Musa-as Bin Imran-as. Do you find Written in the Torah news of Muhammad-saww and his-saww community: ‘When there comes the last community, following a camel rider, Glorifying the Lord-azwj a great deal with a new Glorification in the new churches. So, the Children of Israel will panic to them and to their kingdom in order to calm their hearts. In their hands will be sword exacting revenge with these from the Kafir communities in the horizons of the earth’. Is it like Written like that in the Torah?’
قَالَ رَأْسُ الْجَالُوتِ نَعَمْ إِنَّا لَنَجِدُهُ كَذَلِكَ ثُمَّ قَالَ لِلْجَاثَلِيقِ يَا نَصْرَانِيُّ كَيْفَ عِلْمُكَ بِكِتَابِ شَعْيَا قَالَ أَعْرِفُهُ حَرْفاً حَرْفاً قَالَ لَهُمَا أَ تَعْرِفَانِ هَذَا مِنْ كَلَامِهِ يَا قَوْمِ إِنِّي رَأَيْتُ صُورَةَ رَاكِبِ الْحِمَارِ لَابِساً جَلَابِيبَ النُّورِ وَ رَأَيْتُ رَاكِبَ الْبَعِيرِ ضَوْؤُهُ مِثْلُ ضَوْءِ الْقَمَرِ فَقَالا قَدْ قَالَ ذَلِكَ شَعْيَا
Ra’s Al-Jalout said, ‘Yes, we do find it to be like that’. Then he-asws said to the Archbishop: ‘O Christian! How is your knowledge with the Book of (Prophet) Sha’ya-as?’ He said, ‘I know it letter by letter’. He-asws said to them both: ‘Do you both recognise this as being from his speech: ‘O people! I saw an image riding the donkey wearing a cloak of light, and I saw a rider of the camel, his illumination being like the illumination of the moon’?’ They said, ‘Sha’ya-as has said that.
قَالَ الرِّضَا ع يَا نَصْرَانِيُّ هَلْ تَعْرِفُ فِي الْإِنْجِيلِ قَوْلَ عِيسَى إِنِّي ذَاهِبٌ إِلَى رَبِّكُمْ وَ رَبِّي وَ الْبَارِقْلِيطَا جَاءَ هُوَ الَّذِي يَشْهَدُ لِي بِالْحَقِّ كَمَا شَهِدْتُ لَهُ وَ هُوَ الَّذِي يُفَسِّرُ لَكُمْ كُلَّ شَيْءٍ وَ هُوَ الَّذِي يُبْدِي فَضَائِحَ الْأُمَمِ وَ هُوَ الَّذِي يَكْسِرُ عَمُودَ الْكُفْرِ
Al-Reza-asws said: ‘O Christian! Do you recognise in the Evangel the words of Isa-as: ‘I-as am going to your Lord-azwj and mine-as, and the Paracletes will come. He-saww is the one who will testify for me-as with the Truth just as I-as am testifying for him-saww, and he-saww is the one who will interpret all things for you, and he-saww is the one who will expose the scandals of the communities, and he-saww is the one who will break the pillars of Kufr’?’
فَقَالَ الْجَاثَلِيقُ مَا ذَكَرْتَ شَيْئاً فِي الْإِنْجِيلِ إِلَّا وَ نَحْنُ مُقِرُّونَ بِهِ قَالَ أَ تَجِدُ هَذَا فِي الْإِنْجِيلِ ثَابِتاً يَا جَاثَلِيقُ قَالَ نَعَمْ
The Archbishop said, ‘You-asws did not mentioned anything in the Evangel except and we are acknowledgers of it’. He-asws said: ‘Do you find this to be in the Evangel, as proof, O Archbishop?’ He said, ‘Yes’.
قَالَ الرِّضَا ع يَا جَاثَلِيقُ أَ لَا تُخْبِرُنِي عَنِ الْإِنْجِيلِ الْأَوَّلِ حِينَ افْتَقَدْتُمُوهُ عِنْدَ مَنْ وَجَدْتُمُوهُ وَ مَنْ وَضَعَ لَكُمْ هَذَا الْإِنْجِيلَ قَالَ لَهُ مَا افْتَقَدْنَا الْإِنْجِيلَ إِلَّا يَوْماً وَاحِداً حَتَّى وَجَدْنَاهُ غَضّاً طَرِيّاً فَأَخْرَجَهُ إِلَيْنَا يُوحَنَّا وَ مَتَّى
Al-Reza-asws said: ‘O Archbishop! Will you not inform me-asws about the first Evangel when you lost it, with whom did you find it to be? And who placed this Evangel for you all?’ He said to him-asws, ‘We did not lose the Evangel except for one day until we found it green, fresh. It was brought out to us by Youhanna and Mata’.
فَقَالَ لَهُ الرِّضَا ع مَا أَقَلَّ مَعْرِفَتَكَ بِسِرِّ الْإِنْجِيلِ وَ عُلَمَائِهِ فَإِنْ كَانَ هَذَا كَمَا تَزْعُمُ فَلِمَ اخْتَلَفْتُمْ فِي الْإِنْجِيلِ وَ إِنَّمَا وَقَعَ الِاخْتِلَافُ فِي هَذَا الْإِنْجِيلِ الَّذِي فِي أَيْدِيكُمُ الْيَوْمَ فَلَوْ كَانَ عَلَى الْعَهْدِ الْأَوَّلِ لَمْ تَخْتَلِفُوا فِيهِ وَ لَكِنِّي مُفِيدُكَ عِلْمَ ذَلِكَ اعْلَمْ أَنَّهُ لَمَّا افْتُقِدَ الْإِنْجِيلُ الْأَوَّلُ اجْتَمَعَتِ النَّصَارَى إِلَى عُلَمَائِهِمْ فَقَالُوا لَهُمْ قُتِلَ عِيسَى ابْنُ مَرْيَمَ وَ افْتَقَدْنَا الْإِنْجِيلَ وَ أَنْتُمُ الْعُلَمَاءُ فَمَا عِنْدَكُمْ
Al-Reza-asws said to him: ‘How little is your understanding of the secret of the Evangel and its scholars? If it was just as you claim, why did you (people) differ regarding the Evangel? And rather, the differing occurred regarding this Evangel which is in your hands today. If it had been upon the era of the first one, you would not have differed regarding it, but that knowledge is lost to you. Know, that when the first Evangel was lost, the Christians gathered to their scholar and they said to them, ‘Isa-as Bin Maryam-as has been killed, and we lost the Evangel, and you are the scholar, so what is with you all?’
فَقَالَ لَهُمْ ألوقا وَ مرقابوس إِنَّ الْإِنْجِيلَ فِي صُدُورِنَا وَ نَحْنُ نُخْرِجُهُ إِلَيْكُمْ سِفْراً سِفْراً فِي كُلِّ أَحَدٍ فَلَا تَحْزَنُوا عَلَيْهِ وَ لَا تُخْلُوا الْكَنَائِسَ فَإِنَّا سَنَتْلُوهُ عَلَيْكُمْ فِي كُلِّ أَحَدٍ سِفْراً سِفْراً حَتَّى نَجْمَعَهُ كُلَّهُ فَقَعَدَ ألوقا وَ مرقابوس وَ يُوحَنَّا وَ مَتَّى فَوَضَعُوا لَكُمْ هَذَا الْإِنْجِيلَ بَعْدَ مَا افْتَقَدْتُمُ الْإِنْجِيلَ الْأَوَّلَ وَ إِنَّمَا كَانَ هَؤُلَاءِ الْأَرْبَعَةُ تَلَامِيذَ التَّلَامِيذِ الْأَوَّلِينَ أَ عَلِمْتَ ذَلِكَ
Al-Waqa and Marqabous said to them, ‘The Evangel is in our chests and we shall bring it out to you all, book by book, among every one, so do not grieve over it, nor vacate the churches. We shall be reciting it to you during every Sunday, book by book, until we gather all of it’. Then, Al-Waqa and Marqabous, and Youhanna, and Mata sat, and they placed this Evangel for you after the first Evangel had been lost, and rather these four were students of the former students. Do you know that?’
قَالَ الْجَاثَلِيقُ أَمَّا هَذَا فَلَمْ أَعْلَمْهُ وَ قَدْ عَلِمْتُهُ الْآنَ وَ قَدْ بَانَ لِي مِنْ فَضْلِ عِلْمِكَ بِالْإِنْجِيلِ وَ سَمِعْتُ أَشْيَاءَ مِمَّا عَلِمْتُهُ شَهِدَ قَلْبِي أَنَّهَا حَقٌّ فَاسْتَزَدْتُ كَثِيراً مِنَ الْفَهْمِ
The Archbishop said, ‘As for this, I do not know it and I have come to know it know, and it has been explained to be from the grace of your-asws knowledge of the Evangel, and I heard things from what you-asws taught which my heart testified to that it is true, and it has increased me a lot from the understanding’.
فَقَالَ لَهُ الرِّضَا ع فَكَيْفَ شَهَادَةُ هَؤُلَاءِ عِنْدَكَ قَالَ جَائِزَةٌ هَؤُلَاءِ عُلَمَاءُ الْإِنْجِيلِ وَ كُلُّ مَا شَهِدُوا بِهِ فَهُوَ حَقٌّ فَقَالَ الرِّضَا ع لِلْمَأْمُونِ وَ مَنْ حَضَرَهُ مِنْ أَهْلِ بَيْتِهِ وَ مِنْ غَيْرِهِمْ اشْهَدُوا عَلَيْهِ قَالُوا قَدْ شَهِدْنَا
Al-Reza-asws said to him: ‘How is their testimonies with you?’ He said, ‘Allowed. They are the scholars of the Evangel, and whatever they have testified with, it is true’. Al-Reza-asws said to Al-Mamoun and the ones who were present of his family and from other: ‘Be witnesses upon it’. They said, ‘We have borne witness’.
ثُمَّ قَالَ لِلْجَاثَلِيقِ بِحَقِّ الِابْنِ وَ أُمِّهِ هَلْ تَعْلَمُ أَنَّ مَتَّى قَالَ إِنَّ الْمَسِيحَ هُوَ ابْنُ دَاوُدَ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ بْنِ يَعْقُوبَ بْنِ يَهُودَا بْنِ حضرون وَ قَالَ مرقابوس فِي نِسْبَةِ عِيسَى ابْنِ مَرْيَمَ أَنَّهُ كَلِمَةُ اللَّهِ أَحَلَّهَا فِي الْجَسَدِ الْآدَمِيِّ فَصَارَتْ إِنْسَاناً وَ قَالَ ألوقا إِنَّ عِيسَى ابْنَ مَرْيَمَ وَ أُمَّهُ كَانَا إِنْسَانَيْنِ مِنْ لَحْمٍ وَ دَمٍ فَدَخَلَ فِيهِمَا رُوحُ الْقُدُسِ
Then the Archbishop said, ‘By the right of the son and his mother! Do you-asws know that Mata said, ‘The Messiah-as! He-as is a son of Dawood-as Bin Is’haq-as Bin Yaqoub-as Bin Yehouda Bin Hazroun’. And Marqabous said, regarding the lineage of Isa-as Bin Maryam-as, ‘He-as is a Word of Allah-azwj Who Permeated into the body of a human so He-azwj Became a human being’. And Al-Waqa said, ‘Isa-as Bin Maryam-as and his-as mother-as were two human beings from flesh and blood, and the Holy Spirit entered into them-as’.
ثُمَّ إِنَّكَ تَقُولُ مِنْ شَهَادَةِ عِيسَى عَلَى نَفْسِهِ حَقّاً أَقُولُ لَكُمْ يَا مَعْشَرَ الْحَوَارِيِّينَ إِنَّهُ لَا يَصْعَدُ إِلَى السَّمَاءِ إِلَّا مَنْ نَزَلَ مِنْهَا إِلَّا رَاكِبَ الْبَعِيرِ خَاتَمَ الْأَنْبِيَاءِ فَإِنَّهُ يَصْعَدُ إِلَى السَّمَاءِ وَ يَنْزِلُ فَمَا تَقُولُ فِي هَذَا الْقَوْلِ قَالَ الْجَاثَلِيقُ هَذَا قَوْلُ عِيسَى لَا نُنْكِرُهُ
Then you (Muslims) are saying from the testification of Isa-as upon himself-as: ‘It is true what I-as am saying to you, O group of disciples! No one shall ascend to the sky except one who descends from it, except a rider of the camel, last of the Prophets-as, for he-saww shall ascend to the sky and descend’. So, what are you-asws saying regarding this word?’ This is the word of Isa-as, we cannot deny’.
قَالَ الرِّضَا ع فَمَا تَقُولُ فِي شَهَادَةِ ألوقا وَ مرقابوس وَ مَتَّى عَلَى عِيسَى وَ مَا نَسَبُوهُ إِلَيْهِ قَالَ الْجَاثَلِيقُ كَذَبُوا عَلَى عِيسَى قَالَ الرِّضَا ع يَا قَوْمِ أَ لَيْسَ قَدْ زَكَّاهُمْ وَ شَهِدَ أَنَّهُمْ عُلَمَاءُ الْإِنْجِيلِ وَ قَوْلَهُمْ حَقٌّ
Al-Reza-asws said: ‘What are you saying regarding the testimony of Waqa, and Marqabous, and Mata, upon Isa-as and what they attributed to him-as?’ The Archbishop said, ‘They lied upon Isa-as’. Al-Reza-asws said: ‘O people! Hasn’t he cleared them and testified that they were the scholars of the Evangel and their testimonies are true?’
فَقَالَ الْجَاثَلِيقُ يَا عَالِمَ الْمُسْلِمِينَ أُحِبُّ أَنْ تُعْفِيَنِي مِنْ أَمْرِ هَؤُلَاءِ قَالَ الرِّضَا ع فَإِنَّا قَدْ فَعَلْنَا سَلْ يَا نَصْرَانِيُّ عَمَّا بَدَا لَكَ قَالَ الْجَاثَلِيقُ لِيَسْأَلْكَ غَيْرِي فَلَا وَ حَقِّ الْمَسِيحِ مَا ظَنَنْتُ أَنَّ فِي عُلَمَاءِ الْمُسْلِمِينَ مِثْلَكَ
The Archbishop said, ‘O scholar of the Muslims! I would like you-asws to excuse me from their matter’. Al-Reza-asws said: ‘We-asws hereby do so. Ask, O Christian, about whatever comes to you’. The Archbishop said, ‘Let someone else ask you-asws, for by the right of the Messiah-as, I don’t think there is anyone among the scholars of the Muslims, like you-asws’.
فَالْتَفَتَ الرِّضَا ع إِلَى رَأْسِ الْجَالُوتِ فَقَالَ لَهُ تَسْأَلُنِي أَوْ أَسْأَلُكَ فَقَالَ بَلْ أَسْأَلُكَ وَ لَسْتُ أَقْبَلُ مِنْكَ حُجَّةً إِلَّا مِنَ التَّوْرَاةِ أَوْ مِنَ الْإِنْجِيلِ أَوْ مِنْ زَبُورِ دَاوُدَ أَوْ بِمَا فِي صُحُفِ إِبْرَاهِيمَ وَ مُوسَى قَالَ الرِّضَا ع لَا تَقْبَلُ مِنِّي حُجَّةً إِلَّا بِمَا تَنْطِقُ بِهِ التَّوْرَاةُ عَلَى لِسَانِ مُوسَى بْنِ عِمْرَانَ وَ الْإِنْجِيلُ عَلَى لِسَانِ عِيسَى ابْنِ مَرْيَمَ وَ الزَّبُورُ عَلَى لِسَانِ دَاوُدَ
Al-Reza-asws turned towards Ra’s Al-Jalout and said to him: ‘Will you ask me or shall I-asws ask you?’ He said, ‘But, I shall ask you-asws, and I will not accept any proof from you-asws except from the Torah, or from the Evangel, or from Psalms of Dawood-as, or with what is in the Parchments of Ibrahim-as and Musa-as’. Al-Reza-asws said: ‘Don’t accept from me-asws any proof except with what the Torah Spoke with upon the tongue of Musa-as Bin Imran-as, and the Evangel upon the tongue of Isa-as Bin Maryam-as, and the Psalms upon the tongue of Dawood-as’.
فَقَالَ رَأْسُ الْجَالُوتِ مِنْ أَيْنَ تُثْبِتُ نُبُوَّةَ مُحَمَّدٍ قَالَ الرِّضَا ع شَهِدَ بِنُبُوَّتِهِ مُوسَى بْنُ عِمْرَانَ وَ عِيسَى ابْنُ مَرْيَمَ وَ دَاوُدُ خَلِيفَةُ اللَّهِ عَزَّ وَ جَلَّ فِي الْأَرْضِ فَقَالَ لَهُ ثَبِّتْ قَوْلَ مُوسَى بْنِ عِمْرَانَ
Ra’s Al-Jalout said, ‘From where is the Prophet-hood of Muhammad-saww proven?’ Al-Reza-asws said: ‘His-saww Prophet-hood was testified upon by Musa-as Bin Imran-as and Isa-as Bin Maryam-as, and Dawood-as, Caliph of Allah-azwj Mighty and Majestic in the earth’. He said to him-asws,’ Prove the Words of Musa-as Bin Imran-as’.
قَالَ الرِّضَا ع هَلْ تَعْلَمُ يَا يَهُودِيُّ أَنَّ مُوسَى بْنَ عِمْرَانَ أَوْصَى بَنِي إِسْرَائِيلَ فَقَالَ لَهُمْ إِنَّهُ سَيَأْتِيكُمْ نَبِيٌّ مِنْ إِخْوَانِكُمْ فَبِهِ فَصَدِّقُوا وَ مِنْهُ فَاسْمَعُوا فَهَلْ تَعْلَمُ أَنَّ لِبَنِي إِسْرَائِيلَ إِخْوَةً غَيْرَ وُلْدِ إِسْمَاعِيلَ إِنْ كُنْتَ تَعْرِفُ قَرَابَةَ إِسْرَائِيلَ مِنْ إِسْمَاعِيلَ وَ النَّسَبَ الَّذِي بَيْنَهُمَا مِنْ قِبَلِ إِبْرَاهِيمَ
Al-Reza-asws said: ‘Do you know, O Jew, that Musa-as Ibn Imran-as bequeathed the Children of Israel saying to them: ‘There will be coming to you a Prophet-saww from your brethren. Him-saww you should ratify, and from him-saww you should listen. Do you know that for the Children of Israel there are brethren apart from the children of Ismail-as, if you were recognising the relationship of Israel from Ismail-as, and the lineage which is between them both is from the direction of Ibrahim-as?’
فَقَالَ رَأْسُ الْجَالُوتِ هَذَا قَوْلُ مُوسَى لَا نَدْفَعُهُ فَقَالَ لَهُ الرِّضَا ع هَلْ جَاءَكُمْ مِنْ إِخْوَةِ بَنِي إِسْرَائِيلَ نَبِيٌّ غَيْرُ مُحَمَّدٍ قَالَ لَا قَالَ الرِّضَا ع أَ فَلَيْسَ قَدْ صَحَّ هَذَا عِنْدَكُمْ قَالَ نَعَمْ وَ لَكِنِّي أُحِبُّ أَنْ تُصَحِّحَهُ لِي مِنَ التَّوْرَاةِ
Ra’s Al-Jalout said, ‘This is the word of Musa-as, we cannot refute it’. Al-Reza-asws said: ‘Has there come to you a Prophet-as from the brethren of the Children of Israel any Prophet-as apart from Muhammad-saww?’ He said, ‘No’. Al-Reza-asws said: ‘Does this hold good with you?’ He said, ‘Yes, but I would love it if you-asws could verify for me from the Torah’.
فَقَالَ لَهُ الرِّضَا ع هَلْ تُنْكِرُ أَنَّ التَّوْرَاةَ تَقُولُ لَكُمْ قَدْ جَاءَ النُّورُ مِنْ جَبَلِ طُورِ سَيْنَاءَ وَ أَضَاءَ لَنَا مِنْ جَبَلِ سَاعِيرَ وَ اسْتَعْلَنَ عَلَيْنَا مِنْ جَبَلِ فَارَانَ قَالَ رَأْسُ الْجَالُوتِ أَعْرِفُ هَذِهِ الْكَلِمَاتِ وَ مَا أَعْرِفُ تَفْسِيرَهَا
Al-Reza-asws said: ‘Do you deny that the Torah is Saying to you all: “The Light has come from the Mount Toor of Sinai and illuminated for us from Mount Saeer and notified upon us from Mount Faraan”?’ Ra’s Al-Jalout said, ‘I do recognise these words but I do not recognise their interpretation’.
قَالَ الرِّضَا ع أَنَا أُخْبِرُكَ بِهِ أَمَّا قَوْلُهُ جَاءَ النُّورُ مِنْ قِبَلِ طُورِ سَيْنَاءَ فَذَلِكَ وَحْيُ اللَّهِ تَبَارَكَ وَ تَعَالَى الَّذِي أَنْزَلَهُ عَلَى مُوسَى عَلَى جَبَلِ طُورِ سَيْنَاءَ وَ أَمَّا قَوْلُهُ وَ أَضَاءَ النَّاسُ مِنْ جَبَلِ سَاعِيرَ فَهُوَ الْجَبَلُ الَّذِي أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى عِيسَى ابْنِ مَرْيَمَ وَ هُوَ عَلَيْهِ وَ أَمَّا قَوْلُهُ وَ اسْتَعْلَنَ عَلَيْنَا مِنْ جَبَلِ فَارَانَ فَذَلِكَ جَبَلٌ مِنْ جِبَالِ مَكَّةَ بَيْنَهُ وَ بَيْنَهَا يَوْمٌ
Al-Reza-asws said: ‘I-asws shall inform you with it. As for His-azwj Words: ‘The Light from the direction of (Mount) Toor of Sinai”, so that is the Revelation of Allah-azwj Blessed and Exalted which He-azwj Revealed unto Musa-as upon the Mount Toor of Sinai. And as for His-azwj Words: ‘And illuminate to the people from Mount Saeer”, it is the mount which Allah-azwj Mighty and Majestic Revealed to Isa-as Bin Maryam-as while he-as was upon it. And as for His-azwj Words: “And notify upon us from Mount Faraan”, so that is a mountain from the mountains of Makkah, between it and it is a day.
وَ قَالَ شَعْيَا النَّبِيُّ فِيمَا تَقُولُ أَنْتَ وَ أَصْحَابُكَ فِي التَّوْرَاةِ رَأَيْتُ رَاكِبَيْنِ أَضَاءَ لَهُمَا الْأَرْضُ أَحَدُهُمَا عَلَى حِمَارٍ وَ الْآخَرُ عَلَى جَمَلٍ فَمَنْ رَاكِبُ الْحِمَارِ وَ مَنْ رَاكِبُ الْجَمَلِ
And the Prophet Sha’ya said in the Torah, regarding what you and your companions are saying: ‘I-as saw two riders the earth having had illuminated for them both, one of them upon the donkey and the other upon a camel’. Who is the rider of the donkey? And who is the rider of the camel?’
قَالَ رَأْسُ الْجَالُوتِ لَا أَعْرِفُهُمَا فَخَبِّرْنِي بِهِمَا قَالَ ع أَمَّا رَاكِبُ الْحِمَارِ فَعِيسَى وَ أَمَّا رَاكِبُ الْجَمَلِ فَمُحَمَّدٌ أَ تُنْكِرُ هَذَا مِنَ التَّوْرَاةِ قَالَ لَا مَا أُنْكِرُهُ
Ra’s Al-Jalout said, ‘I do not recognise them, so inform me about them’. He-asws said: ‘As for the rider of the donkey, it is Isa-as, and as for the rider of the camel, it is Muhammad-saww. Do you deny this as being from the Torah?’ He said, ‘No, I do not deny it’.
ثُمَّ قَالَ الرِّضَا ع هَلْ تَعْرِفُ حيقوقَ النَّبِيَّ قَالَ نَعَمْ إِنِّي بِهِ لَعَارِفٌ قَالَ ع فَإِنَّهُ قَالَ وَ كِتَابُكُمْ يَنْطِقُ بِهِ جَاءَ اللَّهُ بِالْبَيَانِ مِنْ جَبَلِ فَارَانَ وَ امْتَلَأَتِ السَّمَاوَاتُ مِنْ تَسْبِيحِ أَحْمَدَ وَ أُمَّتُهُ يَحْمِلُ خَيْلَهُ فِي الْبَحْرِ كَمَا يَحْمِلُ فِي الْبَرِّ يَأْتِينَا بِكِتَابٍ جَدِيدٍ بَعْدَ خَرَابِ بَيْتِ الْمَقْدِسِ يَعْنِي بِالْكِتَابِ الْقُرْآنَ أَ تَعْرِفُ هَذَا وَ تُؤْمِنُ بِهِ قَالَ رَأْسُ الْجَالُوتِ
Then Al-Reza-asws said: ‘Do you recognise the Prophet Hayqouq-as?’ He said, ‘Yes, I do know him-as’. He-asws said: ‘He-as said, and your Book Spoke with it: ‘Allah-azwj will come with the explanation from Mount Faraan and the skies would be filled up from the Glorification of Ahmad-saww and his-saww community. His-saww horse will carry him-saww in the sea just as it would carry him-saww in the land. He-saww will come to us with a new Book after the ruination of Bayt Al-Maqdis’ – meaning with the Book, the Quran. Do you recognise this and believe in it?’
قَدْ قَالَ ذَلِكَ حيقوقُ النَّبِيُّ وَ لَا نُنْكِرُ قَوْلَهُ
Ra’s Al-Jalout said, ‘The Prophet Hayqouq-as had said that, and we do not deny his-as words’.
قَالَ الرِّضَا ع فَقَدْ قَالَ دَاوُدُ فِي زَبُورِهِ وَ أَنْتَ تَقْرَؤُهُ اللَّهُمَّ ابْعَثْ مُقِيمَ السُّنَّةِ بَعْدَ الْفَتْرَةِ فَهَلْ تَعْرِفُ نَبِيّاً أَقَامَ السُّنَّةَ بَعْدَ الْفَتْرَةِ غَيْرَ مُحَمَّدٍ قَالَ رَأْسُ الْجَالُوتِ هَذَا قَوْلُ دَاوُدَ نَعْرِفُهُ وَ لَا نُنْكِرُهُ وَ لَكِنْ عَنَى بِذَلِكَ عِيسَى وَ أَيَّامُهُ هِيَ الْفَتْرَةُ
Al-Reza-asws said: ‘Dawood-as has said in his-as Psalms and you are reciting it: ‘O Allah-azwj! Send the establisher of the Sunnah after the period (gap)’. Do you recognise any Prophet-as to have established the Sunnah after the period, apart from Muhammad-saww?’ Ra’s Al-Jalout said: ‘This is the word of Dawood-as. We do recognise it and do not deny it, but Isa-as is meant by that, and his-as days, it is the period’.
قَالَ لَهُ الرِّضَا ع جَهِلْتَ أَنَّ عِيسَى لَمْ يُخَالِفِ السُّنَّةَ وَ كَانَ مُوَافِقاً لِسُنَّةِ التَّوْرَاةِ حَتَّى رَفَعَهُ اللَّهُ إِلَيْهِ وَ فِي الْإِنْجِيلِ مَكْتُوبٌ أَنَّ ابْنَ الْبَرَّةِ ذَاهِبٌ وَ الْبَارِقْلِيطَا جَاءَ مِنْ بَعْدِهِ وَ هُوَ يُخَفِّفُ الْآصَارَ وَ يُفَسِّرُ لَكُمْ كُلَّ شَيْءٍ وَ يَشْهَدُ لِي كَمَا شَهِدْتُ لَهُ أَنَا جِئْتُكُمْ بِالْأَمْثَالِ وَ هُوَ يَأْتِيكُمْ بِالتَّأْوِيلِ أَ تُؤْمِنُ بِهَذَا فِي الْإِنْجِيلِ قَالَ نَعَمْ لَا أُنْكِرُهُ
Al-Reza-asws said to him: ‘You are playing to be ignorant. Isa-as did not leave behind the Sunnah, and he-as was harmonious to the Sunnah of the Torah until Allah-azwj Raised him-as to Him-azwj, and it is Written in the Evangel: ‘The righteous son shall depart and the Paracletes will come from after him, and he shall ease the people and interpret all things for them, and he shall testify for me just as I-as testify for him. I came to you with the examples and he shall come to you with the explanation’. Do you believe in being in the Evangel?’ He said, ‘Yes, I do not deny it’.
فَقَالَ لَهُ الرِّضَا ع يَا رَأْسَ الْجَالُوتِ أَسْأَلُكَ عَنْ نَبِيِّكَ مُوسَى بْنِ عِمْرَانَ فَقَالَ سَلْ قَالَ ع مَا الْحُجَّةُ عَلَى أَنَّ مُوسَى ثَبَتَتْ نُبُوَّتُهُ قَالَ الْيَهُودِيُّ إِنَّهُ جَاءَ بِمَا لَمْ يَجِئْ بِهِ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلَهُ قَالَ لَهُ مِثْلَ مَا ذَا قَالَ مِثْلَ فَلْقِ الْبَحْرِ وَ قَلْبِهِ الْعَصَا حَيَّةً تَسْعَى وَ ضَرْبِهِ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ الْعُيُونُ وَ إِخْرَاجِهِ يَدَهُ بَيْضَاءَ لِلنَّاظِرِينَ وَ عَلَامَاتٍ لَا يَقْدِرُ الْخَلْقُ عَلَى مِثْلِهَا
Al-Reza-asws said to him: ‘O Ra’s al Jalout! I-asws want to ask you about your Prophet Musa-as Bin Imran-as’. He said, ‘Ask’. He-asws said: ‘What is the argument upon that Musa-as proved his-as Prophet-hood?’ The Jew said, ‘He came with what no one from the Prophets-as had come before him-as’. He-asws said: ‘Like what?’ He said, ‘Like splitting the sea, and turning his-as staff as (serpents) moving, and striking the rock and the springs burst forth from it, and his-as bringing out his-as hand as white for the beholders, and the Signs no creature is able upon the like of it’.
قَالَ لَهُ الرِّضَا ع صَدَقْتَ فِي أَنَّهُ كَانَتْ حُجَّةً عَلَى نُبُوَّتِهِ إِنَّهُ جَاءَ بِمَا لَا يَقْدِرُ الْخَلْقُ عَلَى مِثْلِهِ أَ فَلَيْسَ كُلُّ مَنِ ادَّعَى أَنَّهُ نَبِيٌّ ثُمَّ جَاءَ بِمَا لَا يَقْدِرُ الْخَلْقُ عَلَى مِثْلِهِ وَجَبَ عَلَيْكُمْ تَصْدِيقُهُ قَالَ لَا لِأَنَّ مُوسَى لَمْ يَكُنْ لَهُ نَظِيرٌ لِمَكَانِهِ مِنْ رَبِّهِ وَ قُرْبِهِ مِنْهُ وَ لَا يَجِبُ عَلَيْنَا الْإِقْرَارُ بِنُبُوَّةِ مَنِ ادَّعَاهَا حَتَّى يَأْتِيَ مِنَ الْأَعْلَامِ بِمِثْلِ مَا جَاءَ بِهِ
Al-Reza-asws said to him: ‘You speak the truth in that it was his-as proof upon his-as Prophet-hood, he-as had come with what the people are not able upon its like. Isn’t it so that everyone who claims that he is a Prophet-as, then he comes with what the people are not able upon the like of it, its ratification is Obligated upon you all?’ He said, ‘No, because Musa-as was such, there did not happen to be a match for him-as to his-as position from his-as Lord-azwj, and his-as nearness from Him-azwj, and it does not Obligate upon us, the acknowledgement of the Prophet-hood of the one who claims it he brings from the Signs like what he-as had come with’.
قَالَ الرِّضَا ع فَكَيْفَ أَقْرَرْتُمْ بِالْأَنْبِيَاءِ الَّذِينَ كَانُوا قَبْلَ مُوسَى وَ لَمْ يَفْلِقُوا الْبَحْرَ وَ لَمْ يَفْجُرُوا مِنَ الْحَجَرِ اثْنَتَيْ عَشْرَةَ عَيْناً وَ لَمْ يُخْرِجُوا بِأَيْدِيهِمْ مِثْلَ إِخْرَاجِ مُوسَى يَدَهُ بَيْضَاءَ وَ لَمْ يَقْلِبُوا الْعَصَا حَيَّةً تَسْعَى
Al-Reza-asws said: ‘How is your acknowledgement with the Prophets-as, those who were before Musa-as and did not split the sea, and did not burst forth twelve springs from the rock, and did not bring out their-as hands like the bringing out Musa-as of his-as white hand, and did not turn their-as staff into gliding (serpents)?’
قَالَ لَهُ الْيَهُودِيُّ قَدْ خَبَّرْتُكَ أَنَّهُ مَتَى مَا جَاءُوا عَلَى نُبُوَّتِهِمْ مِنَ الْآيَاتِ بِمَا لَا يَقْدِرُ الْخَلْقُ عَلَى مِثْلِهِ وَ لَوْ جَاءُوا بِمَا لَمْ يَجِئْ بِهِ مُوسَى أَوْ كَانَ عَلَى غَيْرِ مَا جَاءَ بِهِ مُوسَى وَجَبَ تَصْدِيقُهُمْ
The Jew said to him, ‘I have informed you-asws that when whatever Signs they-as came with upon their-as Prophet-hood with what the people are not able upon the like of it, and even though they came with what Musa-as did not come with, or were upon other than what Musa-as had come with, their-as ratification was Obligated’.
قَالَ قَالَ الرِّضَا ع يَا رَأْسَ الْجَالُوتِ فَمَا يَمْنَعُكَ مِنَ الْإِقْرَارِ بِعِيسَى ابْنِ مَرْيَمَ وَ قَدْ كَانَ يُحْيِي الْمَوْتَى وَ يُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ يَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ ثُمَّ يَنْفُخُ فِيهِ فَيَكُونُ طَيْراً بِإِذْنِ اللَّهِ قَالَ رَأْسُ الْجَالُوتِ يُقَالُ إِنَّهُ فَعَلَ ذَلِكَ وَ لَمْ نَشْهَدْهُ
He (the narrator) said, ‘Al-Reza-asws said: ‘O Ra’s Al-Jalout! What prevents you from the acknowledgement of Isa-as Bin Maryam-as, and he-as had revived the dead, and cured the blind and the leper, and he-as created from the clay like a body of the bird, then blew into it, and it became a bird by the Permission of Allah-azwj?’ Ra’s Al-Jalout said, ‘He-as did do that, but we did not witness it’.
قَالَ الرِّضَا ع أَ رَأَيْتَ مَا جَاءَ بِهِ مُوسَى مِنَ الْآيَاتِ شَاهَدْتَهُ أَ لَيْسَ إِنَّمَا جَاءَتِ الْأَخْبَارُ مِنْ ثِقَاتِ أَصْحَابِ مُوسَى أَنَّهُ فَعَلَ ذَلِكَ قَالَ بَلَى قَالَ فَكَذَلِكَ أَيْضاً أَتَتْكُمُ الْأَخْبَارُ الْمُتَوَاتِرَةُ بِمَا فَعَلَ عِيسَى ابْنُ مَرْيَمَ فَكَيْفَ صَدَّقْتُمْ بِمُوسَى وَ لَمْ تُصَدِّقُوا بِعِيسَى فَلَمْ يُحِرْ جَوَاباً
Al-Reza-asws said: ‘What is your view of what Musa-as came with from the witnessed Signs? Aren’t these rather the news which have come from the reliable companions of Musa-as that he-as did that?’ He said, ‘Yes’. He-asws said: ‘Similar to that as well, news has come to you frequently of what Isa-as Bin Maryam-as had done, then how come you are ratifying Musa-as and are not ratifying Isa-as?’ He could not give an answer.
قَالَ الرِّضَا ع وَ كَذَلِكَ أَمْرُ مُحَمَّدٍ ص وَ مَا جَاءَ بِهِ وَ أَمْرُ كُلِّ نَبِيٍّ بَعَثَهُ اللَّهُ وَ مِنْ آيَاتِهِ أَنَّهُ كَانَ يَتِيماً فَقِيراً رَاعِياً أَجِيراً لَمْ يَتَعَلَّمْ كِتَاباً وَ لَمْ يَخْتَلِفْ إِلَى مُعَلِّمٍ
Al-Reza-asws said: ‘And like that is the matter of Muhammad-saww and what he-saww came with, and the matter of every Prophet-as Allah-azwj has Sent, and from his-saww Sign is that he-saww was poor, an orphan, a shepherd, an employee, not having learnt a Book and did not come and go to any teacher.
ثُمَّ جَاءَ بِالْقُرْآنِ الَّذِي فِيهِ قِصَصُ الْأَنْبِيَاءِ وَ أَخْبَارُهُمْ حَرْفاً حَرْفاً وَ أَخْبَارُ مَنْ مَضَى وَ مَنْ بَقِيَ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ كَانَ يُخْبِرُهُمْ بْأَسْرَارِهِمْ وَ مَا يَعْمَلُونَ فِي بُيُوتِهِمْ وَ جَاءَ بِآيَاتٍ كَثِيرَةٍ لَا تُحْصَى
Then he-saww came with the Quran wherein are stories of the Prophets-as, and their-as news, letter by letter, and news of the ones from the past and the ones remaining, up to the Day of Qiyamah. Then, he-saww informed them of their secrets and what they knew (to be) in their houses, and he-saww came with a lot of Signs which cannot be counted’.
قَالَ قَالَ رَأْسُ الْجَالُوتِ لَمْ يَصِحَّ عِنْدَنَا خَبَرُ عِيسَى وَ لَا خَبَرُ مُحَمَّدٍ وَ لَا يَجُوزُ لَنَا أَنْ نُقِرَّ لَهُمَا بِمَا لَمْ يَصِحَّ قَالَ الرِّضَا ع فَالشَّاهِدُ الَّذِي شَهِدَ لِعِيسَى وَ لِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمَا شَاهِدُ زُورٍ فَلَمْ يُحِرْ جَوَاباً
He said, ‘Ra’s Al-Jalout said, ‘It is not true with us, neither the news of Isa-as nor news of Muhammad-saww, nor is it allowed for us that we should acknowledge to them-as with what is not correct’. Al-Reza-asws said: ‘The witness who testified for Isa-as and to Muhammad-saww is a false witness?’ He could not give an answer.
ثُمَّ دَعَا بِالْهِرْبِذِ الْأَكْبَرِ فَقَالَ لَهُ الرِّضَا ع أَخْبِرْنِي عَنْ زَرْدَهُشْتَ الَّذِي تَزْعُمُ أَنَّهُ نَبِيٌّ مَا حُجَّتُكَ عَلَى نُبُوَّتِهِ قَالَ إِنَّهُ أَتَى بِمَا لَمْ يَأْتِنَا بِهِ أَحَدٌ قَبْلَهُ وَ لَمْ نَشْهَدْهُ وَ لَكِنَّ الْأَخْبَارَ مِنْ أَسْلَافِنَا وَرَدَتْ عَلَيْنَا بِأَنَّهُ أَحَلَّ لَنَا مَا لَمْ يُحِلَّهُ غَيْرُهُ فَاتَّبَعْنَاهُ
The Al-Harbaz Al-Akbar was called, and Al-Reza-asws said to him: ‘Inform me-asws about Zarhasht who you claim that he is a Prophet-as, what is your proof upon his Prophet-hood?’ He said, ‘He came with what no one had come with before him, and we did not witness it but the news was received from our ancestors that he permitted for us what is not permitted for others, so we followed him’.
قَالَ أَ فَلَيْسَ إِنَّمَا أَتَتْكُمُ الْأَخْبَارُ فَاتَّبَعْتُمُوهُ قَالَ بَلَى قَالَ فَكَذَلِكَ سَائِرُ الْأُمَمِ السَّالِفَةِ أَتَتْهُمُ الْأَخْبَارُ بِمَا أَتَى بِهِ النَّبِيُّونَ وَ أَتَى بِهِ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَمَا عُذْرُكُمْ فِي تَرْكِ الْإِقْرَارِ لَهُمْ إِذْ كُنْتُمْ إِنَّمَا أَقْرَرْتُمْ بِزَرْدْهُشْتَ مِنْ قِبَلِ الْأَخْبَارِ الْمُتَوَاتِرَةِ بِأَنَّهُ جَاءَ بِمَا لَمْ يَجِئْ بِهِ غَيْرُهُ فَانْقَطَعَ الْهِرْبِذُ مَكَانَهُ
He-asws said: ‘Isn’t it so that rather the news came to you, and you followed him?’ He said, ‘Yes’. He-asws said: ‘Similar to that are the rest of the previous communities, the news came to them of what the Prophets-as came with, and (what) Musa-as and Isa-as and Muhammad-saww came with. So, what is your excuse in neglecting the acceptance of them-as, when you all accepted Zarhasht due to the frequent news that he came with what no one else had come with’. Al-Harbaz was cut off in his place.
فَقَالَ الرِّضَا ع يَا قَوْمِ إِنْ كَانَ فِيكُمْ أَحَدٌ يُخَالِفُ الْإِسْلَامَ وَ أَرَادَ أَنْ يَسْأَلَ فَلْيَسْأَلْ غَيْرَ مُحْتَشِمٍ
Al-Reza-asws said: ‘O people! If there was anyone among you who opposes Islam and wants to ask, then let him ask without being shy’.
فَقَامَ إِلَيْهِ عِمْرَانُ الصَّابِئُ وَ كَانَ وَاحِداً مِنَ الْمُتَكَلِّمِينَ فَقَالَ يَا عَالِمَ النَّاسِ لَوْ لَا أَنَّكَ دَعَوْتَ إِلَى مَسْأَلَتِكَ لَمْ أَقْدِمْ عَلَيْكَ بِالْمَسَائِلِ فَلَقَدْ دَخَلْتُ الْكُوفَةَ وَ الْبَصْرَةَ وَ الشَّامَ وَ الْجَزِيرَةَ وَ لَقِيتُ الْمُتَكَلِّمِينَ فَلَمْ أَقَعْ عَلَى أَحَدٍ يُثْبِتُ لِي وَاحِداً لَيْسَ غَيْرَهُ قَائِماً بِوَحْدَانِيَّتِهِ أَ فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ
Imran Al-Sabie said to him-asws, and he was alone from the speakers, ‘O scholar of the people! Had you-asws not invited to question you-asws, I would not proceed to you with the questions, for I have entered Al-Kufa, and Al-Basrah, and Syria, and Al-Jazeera, and met the speakers, but I did not meet anyone who could prove to me He-azwj is One, there isn’t anyone else, Standing with the Oneness. Will you permit me to ask you?’
قَالَ الرِّضَا ع إِنْ كَانَ فِي الْجَمَاعَةِ عِمْرَانُ الصَّابِئُ فَأَنْتَ هُوَ قَالَ أَنَا هُوَ قَالَ سَلْ يَا عِمْرَانُ وَ عَلَيْكَ بِالنَّصَفَةِ وَ إِيَّاكَ وَ الْخَطَلَ وَ الْجَوْرَ قَالَ وَ اللَّهِ يَا سَيِّدِي مَا أُرِيدُ إِلَّا أَنْ تُثْبِتَ لِي شَيْئاً أَتَعَلَّقُ بِهِ فَلَا أَجُوزُهُ قَالَ سَلْ عَمَّا بَدَا لَكَ
Al-Reza-asws said: ‘If there was Imran Al-Sabie in the gathering, then it would be you’. He said, ‘I am him’. He-asws said: ‘Ask, O Imran, and upon you with to be with fairness, and beware of mischievous talk and the bias’. He said, ‘By Allah-azwj, O my Master-asws! I do not intend except for you-asws to prove something to me to adhere with it, so I do not exceed it’. He-asws said: ‘Ask whatever comes to you’.
فَازْدَحَمَ النَّاسُ وَ انْضَمَّ بَعْضُهُمْ إِلَى بَعْضٍ فَقَالَ عِمْرَانُ الصَّابِئُ أَخْبِرْنِي عَنِ الْكَائِنِ الْأَوَّلِ وَ عَمَّا خَلَقَ
The people crowded and joined with each other. Imran Al-Sabie said, ‘Inform me about the first existence and about what He-azwj Created’.
قَالَ سَأَلْتَ فَافْهَمْ أَمَّا الْوَاحِدُ فَلَمْ يَزَلْ وَاحِداً كَائِناً لَا شَيْءَ مَعَهُ بِلَا حُدُودٍ وَ لَا أَعْرَاضٍ وَ لَا يَزَالُ كَذَلِكَ ثُمَّ خَلَقَ خَلْقاً مُبْتَدِعاً مُخْتَلِفاً بِأَعْرَاضٍ وَ حُدُودٍ مُخْتَلِفَةٍ لَا فِي شَيْءٍ أَقَامَهُ وَ لَا فِي شَيْءٍ حَدَّهُ وَ لَا عَلَى شَيْءٍ حَذَاهُ وَ مَثَّلَهُ لَهُ
He-asws said: ‘You asked, therefore understand. As for the One, He-azwj did not cease to exist as One, there being nothing with Him-azwj, without limitations or incidents, and He-azwj did not cease to be like that. Then He-azwj Created a creation, original, different with incidents and different limitations. Neither is He-azwj Staying in anything, nor is His-azwj limit in anything, nor is there His-azwj parallel upon anything or a resemblance for Him-azwj.
فَجَعَلَ الْخَلْقَ مِنْ بَعْدِ ذَلِكَ صَفْوَةً وَ غَيْرَ صَفْوَةٍ وَ اخْتِلَافاً وَ ائْتِلَافاً وَ أَلْوَاناً وَ ذَوْقاً وَ طَعْماً لَا لِحَاجَةٍ كَانَتْ مِنْهُ إِلَى ذَلِكَ وَ لَا لِفَضْلِ مَنْزِلَةٍ لَا يَبْلُغُهَا إِلَّا بِهِ وَ لَا رَأَى لِنَفْسِهِ فِيمَا خَلَقَ زِيَادَةً وَ لَا نُقْصَاناً تَعْقِلُ هَذَا يَا عِمْرَانُ قَالَ نَعَمْ وَ اللَّهِ يَا سَيِّدِي
Thus, He-azwj Made the creation from after that as elites and non-elites, and varieties of composition, and colour, and taste and food. This was not for a need which was from Him-azwj to that, nor for a meritorious boastfulness, nor can it be reached except by Him-azwj, nor did He-azwj View for Himself-azwj regarding what He-azwj Created, neither an increase nor any reduction. Do you understand this, O Imran?’ He said, ‘Yes, O my Master-asws!’
قَالَ وَ اعْلَمْ يَا عِمْرَانُ أَنَّهُ لَوْ كَانَ خَلَقَ مَا خَلَقَ لِحَاجَةٍ لَمْ يَخْلُقْ إِلَّا مَنْ يَسْتَعِينُ بِهِ عَلَى حَاجَتِهِ وَ لَكَانَ يَنْبَغِي أَنْ يَخْلُقَ أَضْعَافَ مَا خَلَقَ لِأَنَّ الْأَعْوَانَ كُلَّمَا كَثُرُوا كَانَ صَاحِبُهُمْ أَقْوَى وَ الْحَاجَةُ يَا عِمْرَانُ لَا يَسَعُهَا لِأَنَّهُ لَمْ يُحْدِثْ مِنَ الْخَلْقِ شَيْئاً إِلَّا حَدَثَتْ فِيهِ حَاجَةٌ أُخْرَى
He-asws said: ‘And know, O Imran! If He-azwj had Created what He-azwj Created for a need, He-azwj would not have Created except to be assisted by it upon His-azwj need, but it would be appropriate that He-azwj Creates a multiple of what He-azwj Created, because the assistance, every time they become more, its owner would become stronger, and the need, O Imran, cannot be pursued because He-azwj would not have Brought anything from the creation into being except there would be another newly occurring need regarding it.
وَ لِذَلِكَ أَقُولُ لَمْ يَخْلُقِ الْخَلْقَ لِحَاجَةٍ وَ لَكِنْ نَقَلَ بِالْخَلْقِ الْحَوَائِجَ بَعْضَهُمْ إِلَى بَعْضٍ وَ فَضَّلَ بَعْضَهُمْ عَلَى بَعْضٍ بِلَا حَاجَةٍ مِنْهُ إِلَى مَنْ فَضَّلَ وَ لَا نَقِمَةٍ مِنْهُ عَلَى مَنْ أَذَلَّ فَلِهَذَا خَلَقَ
And for that, I-asws am saying He-azwj did not Create the creation for a need, but the needs with the creatures get turned, some of them to others, and He-azwj Merited some of them over the others without there being a need from it to the One Who Merited, nor as a Scourge from Him-azwj upon the one whom He-azwj Disgraced in this creation’.
قَالَ عِمْرَانُ يَا سَيِّدِي هَلْ كَانَ الْكَائِنُ مَعْلُوماً فِي نَفْسِهِ عِنْدَ نَفْسِهِ قَالَ الرِّضَا ع إِنَّمَا يَكُونُ الْمَعْلَمَةُ بِالشَّيْءِ لِنَفْيِ خِلَافِهِ وَ لِيَكُونَ الشَّيْءُ نَفْسُهُ بِمَا نُفِيَ عَنْهُ مَوْجُوداً وَ لَمْ يَكُنْ هُنَاكَ شَيْءٌ يُخَالِفُهُ فَتَدْعُوهُ الْحَاجَةُ إِلَى نَفْيِ ذَلِكَ الشَّيْءِ عَنْ نَفْسِهِ بِتَحْدِيدِ مَا عَلِمَ مِنْهَا أَ فَهِمْتَ يَا عِمْرَانُ
Imran said, ‘O my Master-asws! Was the existence known regarding Himself-azwj with Himself-azwj?’ Al-Reza-asws said: ‘But rather, the teacher of the thing would become a negation of its opposite, and the thing would happen to be Himself-azwj being negated from it as existing, and there would not happen to be anything over here opposing it, so the need would call it to negate that things from itself by limitations of what is known from these. Do you understand, O Imran?’
قَالَ نَعَمْ وَ اللَّهِ يَا سَيِّدِي فَأَخْبِرْنِي بِأَيِّ شَيْءٍ عَلِمَ مَا عَلِمَ أَ بِضَمِيرٍ أَمْ بِغَيْرِ ذَلِكَ
He said, ‘Yes, by Allah-azwj, O my Master-asws! Inform me, with which thing does He-azwj Know what He-azwj Knows? Is it by Conscience or without that?’
قَالَ الرِّضَا ع أَ رَأَيْتَ إِذَا عَلِمَ بِضَمِيرٍ هَلْ تَجِدُ بُدّاً مِنْ أَنْ تَجْعَلَ لِذَلِكَ الضَّمِيرِ حَدّاً تَنْتَهِي إِلَيْهِ الْمَعْرِفَةُ قَالَ عِمْرَانُ لَا بُدَّ مِنْ ذَلِكَ قَالَ الرِّضَا ع فَمَا ذَلِكَ الضَّمِيرُ فَانْقَطَعَ عِمْرَانُ وَ لَمْ يُحِرْ جَوَاباً
Al-Reza-asws said: ‘What is your view, when He-azwj Knows by a conscience, will you find a beginning from a limit to be made for that conscience for the understanding to end up to it?’ Imran said, ‘There is no escape from that’. Al-Reza-asws said: ‘What is that conscience?’ Imran cut off and could not give an answer.
قَالَ الرِّضَا ع لَا بَأْسَ إِنْ سَأَلْتُكَ عَنِ الضَّمِيرِ نَفْسِهِ تَعْرِفُهُ بِضَمِيرٍ آخَرَ فَقُلْتَ نَعَمْ أَفْسَدْتَ عَلَيْكَ قَوْلَكَ وَ دَعْوَاكَ يَا عِمْرَانُ أَ لَيْسَ يَنْبَغِي أَنْ تَعْلَمَ أَنَّ الْوَاحِدَ لَيْسَ يُوصَفُ بِضَمِيرٍ وَ لَيْسَ يُقَالُ لَهُ أَكْثَرُ مِنْ فِعْلٍ وَ عَمَلٍ وَ صُنْعٍ وَ لَيْسَ يُتَوَهَّمُ مِنْهُ مَذَاهِبُ وَ تَجْرِبَةٌ كَمَذَاهِبِ الْمَخْلُوقِينَ وَ تَجْرِبَتِهِمْ فَاعْقِلْ ذَلِكَ وَ ابْنِ عَلَيْهِ مَا عَلِمْتَ صَوَاباً
Al-Reza-asws said: ‘There is problem that I-asws ask you about the conscience of His-azwj Self recognised by another conscience’. If you say, ‘Yes’, I-asws would have spoilt your word and your claim upon you, O Imran. Isn’t it befitting that you know that the One cannot be described with a conscience and it cannot be said to Him-azwj any more than a deed, a work, a making? And isn’t imagination a doctrine and experience like the doctrines of the created being and their experiences? Understand that and build upon it what you know as correct’.
قَالَ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنْ حُدُودِ خَلْقِهِ كَيْفَ هِيَ وَ مَا مَعَانِيهَا وَ عَلَى كَمْ نَوْعٍ تَكُونُ
Imran said, ‘O my Master-asws! Will you-asws inform me about the limits of His-azwj creation, how is it? And what is its togetherness? And, upon knowing many types, does it happen to be?’
قَالَ قَدْ سَأَلْتَ فَافْهَمْ إِنَّ حُدُودَ خَلْقِهِ عَلَى سِتَّةِ أَنْوَاعٍ مَلْمُوسٍ وَ مَوْزُونٍ وَ مَنْظُورٍ إِلَيْهِ وَ مَا لَا ذَوْقَ لَهُ وَ هُوَ الرُّوحُ وَ مِنْهَا مَنْظُورٌ إِلَيْهِ وَ لَيْسَ لَهُ وَزْنٌ وَ لَا لَمْسٌ وَ لَا حِسٌّ وَ لَا لَوْنٌ وَ لَا ذَوْقٌ وَ التَّقْدِيرُ وَ الْأَعْرَاضُ وَ الصُّوَرُ وَ الطُّولُ وَ الْعَرْضُ
He-asws said: ‘You have asked, so understand that the limitations of His-azwj creatures are upon six types – Touched, weighed, looked at, and what has not taste for it and it is the soul, and from it is the looked at, and there isn’t any weight for it nor touch nor sense, nor colour, nor taste; and the determined, and the symptoms, and the image, and the length, and the width, and from it is the work, and the movement which makes the things, and working it and changing it from a state to a state, and increasing it and reducing it.
وَ مِنْهَا الْعَمَلُ وَ الْحَرَكَاتُ الَّتِي تَصْنَعُ الْأَشْيَاءَ وَ تَعْمَلُهَا وَ تُغَيِّرُهَا مِنْ حَالٍ إِلَى حَالٍ وَ تَزِيدُهَا وَ تَنُقُصُهَا فَأَمَّا الْأَعْمَالُ وَ الْحَرَكَاتُ فَإِنَّهَا تَنْطَلِقُ لِأَنَّهُ لَا وَقْتَ لَهَا أَكْثَرَ مِنْ قَدْرِ مَا يُحْتَاجُ إِلَيْهِ فَإِذَا فَرَغَ مِنَ الشَّيْءِ انْطَلَقَ بِالْحَرَكَةِ وَ بَقِيَ الْأَثَرُ وَ يَجْرِي مَجْرَى الْكَلَامِ الَّذِي يَذْهَبُ وَ يَبْقَى أَثَرُهُ
As for the actions and the movements, these are set out because there is no timing for these any more than a measurement of what is needed to it. When one is free from the thing, he would go with the movement and the trace would remain, and the flow of the speech would flow which goes, and its trace remains.
قَالَ لَهُ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ الْخَالِقِ إِذَا كَانَ وَاحِداً لَا شَيْءَ غَيْرُهُ وَ لَا شَيْءَ مَعَهُ أَ لَيْسَ قَدْ تَغَيَّرَ بِخَلْقِهِ الْخَلْقَ قَالَ لَهُ الرِّضَا ع لَمْ يَتَغَيَّرْ عَزَّ وَ جَلَّ بِخَلْقِ الْخَلْقِ وَ لَكِنَّ الْخَلْقَ يَتَغَيَّرُ
Imran said to him, ‘O my Master-asws! Can you-asws inform me about the Creation, when He-azwj was One, there being nothing apart from Him-azwj, nor anything with Him-azwj, Didn’t He-azwj Change by His-azwj Creating the creation?’ Al-Reza-asws said to him: ‘The Mighty and Majestic does not change by Creating the creation, but the creation changes by Him-azwj Changing it’.
بِتَغْيِيرِهِ قَالَ عِمْرَانُ فَبِأَيِّ شَيْءٍ عَرَفْنَاهُ قَالَ بِغَيْرِهِ قَالَ فَأَيُّ شَيْءٍ غَيْرُهُ قَالَ الرِّضَا ع مَشِيَّتُهُ وَ اسْمُهُ وَ صِفَتُهُ وَ مَا أَشْبَهَ ذَلِكَ وَ كُلُّ ذَلِكَ مُحْدَثٌ مَخْلُوقٌ مُدَبَّرٌ
Imran said, ‘So, by which thing can we recognise Him-azwj?’ He-asws said: ‘By something else’. He said, ‘So, which this is other than Him-azwj?’ Al-Reza-asws said: ‘His-azwj Desire, and His-azwj Name, and His-azwj Attributes, and whatever resembles that, and all that is newly occurring, created, managed’.
قَالَ عِمْرَانُ يَا سَيِّدِي فَأَيُّ شَيْءٍ هُوَ قَالَ هُوَ نُورٌ بِمَعْنَى أَنَّهُ هَادٍ لِخَلْقِهِ مِنْ أَهْلِ السَّمَاءِ وَ أَهْلِ الْأَرْضِ وَ لَيْسَ لَكَ عَلَى أَكْثَرَ مِنْ تَوْحِيدِي إِيَّاهُ قَالَ عِمْرَانُ يَا سَيِّدِي أَ لَيْسَ قَدْ كَانَ سَاكِتاً قَبْلَ الْخَلْقِ لَا يَنْطِقُ ثُمَّ نَطَقَ
Imran said, ‘O my Master-asws! So, which thing is it?’ He-asws said: ‘He-azwj is Light in the meaning that He-azwj is a Guide for His-azwj creatures, from the inhabitants of the sky and the inhabitants of the earth, and there isn’t for you upon me-asws any more from my-asws Tawheed of His-azwj’. Imran said, ‘O my Master-asws! Wasn’t He-azwj silent before the creation, not Speaking, then He-azwj Spoke?’
قَالَ الرِّضَا ع لَا يَكُونُ السُّكُوتُ إِلَّا عَنْ نُطْقٍ قَبْلَهُ وَ الْمَثَلُ فِي ذَلِكَ أَنَّهُ لَا يُقَالُ لِلسِّرَاجِ هُوَ سَاكِتٌ لَا يَنْطِقُ وَ لَا يُقَالُ إِنَّ السِّرَاجَ لَيُضِيءُ فِيمَا يُرِيدُ أَنْ يَفْعَلَ بِنَا لِأَنَّ الضَّوْءَ مِنَ السِّرَاجِ لَيْسَ بِفِعْلٍ مِنْهُ وَ لَا كَوْنٍ وَ إِنَّمَا هُوَ لَيْسَ شَيْءٌ غَيْرَهُ فَلَمَّا اسْتَضَاءَ لَنَا قُلْنَا قَدْ أَضَاءَ لَنَا حَتَّى اسْتَضَأْنَا بِهِ فَبِهَذَا تَسْتَبْصِرُ أَمْرَكَ
Al-Reza-asws said: ‘The silence cannot happen to be except from the speaking before it. And the example regarding that is that it cannot be said for the lamp, ‘It is silent, not speaking’, nor can it be said that the lamp can illuminate in whatever it wants to do with us, because the illumination from the lamp isn’t by a deed from itself nor existence, and rather it isn’t a thing other than it. When it illuminates for us, we say, ‘It has illuminated for us’ until we are illuminated by it. This is a contemplation of your matter’.
قَالَ عِمْرَانُ يَا سَيِّدِي فَإِنَّ الَّذِي كَانَ عِنْدِي أَنَّ الْكَائِنَ قَدْ تَغَيَّرَ فِي فِعْلِهِ عَنْ حَالِهِ بِخَلْقِهِ الْخَلْقَ
Imran said, ‘O my Master-asws! That which is with me is that the Existing Being has Changed during His-azwj Deed from His-azwj State, by His-azwj Creating the creation’.
قَالَ الرِّضَا ع أَحَلْتَ يَا عِمْرَانُ فِي قَوْلِكَ إِنَّ الْكَائِنَ يَتَغَيَّرُ فِي وَجْهٍ مِنَ الْوُجُوهِ حَتَّى يُصِيبَ الذَّاتَ مِنْهُ مَا يُغَيِّرُهُ يَا عِمْرَانُ هَلْ تَجِدُ النَّارَ يُغَيِّرُهَا تَغَيُّرُ نَفْسِهَا أَوْ هَلْ تَجِدُ الْحَرَارَةَ تُحْرِقُ نَفْسَهَا أَوْ هَلْ رَأَيْتَ بَصِيراً قَطُّ رَأَى بَصَرَهُ
Al Reza-asws said: ‘Is it permissible, O Imran, in your words that the Existing being would change in His-azwj Face from the faces until the Self is attained from it what is changed? O Imran! Do you find the fire changing, so it changes itself? Or do you find the heat burning itself? Or do you see sightseeing itself?’
قَالَ عِمْرَانُ لَمْ أَرَ هَذَا أَ لَا تُخْبِرُنِي يَا سَيِّدِي أَ هُوَ فِي الْخَلْقِ أَمِ الْخَلْقُ فِيهِ
Imran said, ‘I do not see this. Can you-asws inform me, O my Master-asws! Is He-azwj in the creation or the creation is in Him-azwj?’
قَالَ الرِّضَا ع جَلَّ يَا عِمْرَانُ عَنْ ذَلِكَ لَيْسَ هُوَ فِي الْخَلْقِ وَ لَا الْخَلْقُ فِيهِ تَعَالَى عَنْ ذَلِكَ وَ سَأُعَلِّمُكَ مَا تَعْرِفُهُ بِهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ أَخْبِرْنِي عَنِ الْمِرْآةِ أَنْتَ فِيهَا أَمْ هِيَ فِيكَ فَإِنْ كَانَ لَيْسَ وَاحِدٌ مِنْكُمَا فِي صَاحِبِهِ فَبِأَيِّ شَيْءٍ اسْتَدْلَلْتَ بِهَا عَلَى نَفْسِكَ
Al-Reza-asws said: ‘O Imran! He-azwj is more Majestic from that. Neither is He-azwj in the creation nor is the creation in Him-azwj. He-azwj is Exalted from that, and I-asws shall teach you what you can recognise Him-azwj with, and there is no strength except with Allah-azwj. Inform me about the mirror. Are you in it or is it in you? If it were so that nor one of you is in its counterpart, then with which thing can you point with it upon yourself?’
قَالَ عِمْرَانُ بِضَوْءٍ بَيْنِي وَ بَيْنَهَا قَالَ الرِّضَا ع هَلْ تَرَى مِنْ ذَلِكَ الضَّوْءِ فِي الْمِرْآةِ أَكْثَرَ مِمَّا تَرَاهُ فِي عَيْنِكَ قَالَ نَعَمْ قَالَ الرِّضَا ع فَأَرِنَاهُ فَلَمْ يُحِرْ جَوَاباً
Imran said, ‘By illumination between me and it’. Al-Reza-asws said: ‘Do you see the illumination from that in the mirror any more than what you see in your eyes?’ He said, ‘Yes’. Al-Reza-asws said: ‘Then show it to us’. He could not give an answer’.
قَالَ ع فَلَا أَرَى النُّورَ إِلَّا وَ قَدْ دَلَّكَ وَ دَلَّ الْمِرْآةُ عَلَى أَنْفُسِكُمَا مِنْ غَيْرِ أَنْ يَكُونَ فِي وَاحِدٍ مِنْكُمَا وَ لِهَذَا أَمْثَالٌ كَثِيرَةٌ غَيْرُ هَذَا لَا يَجِدُ الْجَاهِلُ فِيهَا مَقَالًا وَ لِلَّهِ الْمَثَلُ الْأَعْلى
He-asws said: ‘But, I-asws do not see the light except and it has pointed you and pointed the mirror upon both yourselves, from other than becoming in one of you, and for this there are a lot of examples apart from this. The ignorant one will not find words in these, and for Allah is the Exalted Example, [16:60]’.
ثُمَّ الْتَفَتَ إِلَى الْمَأْمُونِ فَقَالَ الصَّلَاةُ قَدْ حَضَرَتْ فَقَالَ عِمْرَانُ يَا سَيِّدِي لَا تَقْطَعْ عَلَيَّ مَسْأَلَتِي فَقَدْ رَقَّ قَلْبِي قَالَ الرِّضَا ع نُصَلِّي وَ نَعُودُ
Then he-asws turned towards Al-Mamoun and said: ‘The Salat has presented’. Imran said, ‘O my Master-asws! Do not uproot me from my questions, for my heart has softened’. Al-Reza-asws said: ‘We shall pray Salat and return’.
فَنَهَضَ وَ نَهَضَ الْمَأْمُونُ فَصَلَّى الرِّضَا ع دَاخِلًا وَ صَلَّى النَّاسُ خَارِجاً خَلْفَ مُحَمَّدِ بْنِ جَعْفَرٍ ثُمَّ خَرَجَا فَعَادَ الرِّضَا ع إِلَى مَجْلِسِهِ وَ دَعَا بِعِمْرَانَ فَقَالَ سَلْ يَا عِمْرَانُ
He-asws went and Al-Mamoun went. Al-Reza-asws prays Salat inside and the people prayed Salat outside behind Muhammad Bin Ja’far. Then they both came out and Al-Reza-asws returned to his-asws seat and Imran was called. He-asws said: ‘Ask, O Imran!’ He said:
قَالَ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ يُوَحَّدُ بِحَقِيقَةٍ أَوْ يُوَحَّدُ بِوَصْفٍ
‘O my Master-asws! Can you inform me about Allah-azwj Mighty and Majestic, is He-azwj One in reality or One in description?’
قَالَ الرِّضَا ع إِنَّ اللَّهَ الْمُبْدِئُ الْوَاحِدُ الْكَائِنُ الْأَوَّلُ لَمْ يَزَلْ وَاحِداً لَا شَيْءَ مَعَهُ فَرْداً لَا ثَانِيَ مَعَهُ لَا مَعْلُوماً وَ لَا مَجْهُولًا وَ لَا مُحْكَماً وَ لَا مُتَشَابِهاً وَ لَا مَذْكُوراً وَ لَا مَنْسِيّاً وَ لَا شَيْئاً يَقَعُ عَلَيْهِ اسْمُ شَيْءٍ مِنَ الْأَشْيَاءِ غَيْرِهِ وَ لَا مِنْ وَقْتٍ كَانَ وَ لَا إِلَى وَقْتٍ يَكُونُ وَ لَا بِشَيْءٍ قَامَ وَ لَا إِلَى شَيْءٍ
Al-Reza-asws said: ‘Allah-azwj is the Beginner, the One, the first Existence. He-azwj did not cease to be One, there being nothing with Him-azwj, Individual there being no second with Him-azwj, neither known nor unbeknown, neither decisive nor allegorical, neither mentioned nor forgotten, nor is He-azwj a thing a name can occur upon from the things other than Him-azwj, neither did He-azwj exist from a time nor will He-azwj be existing to a time, nor does He-azwj Stand by something, nor be Standing to something, neither leaning towards anything nor dwelling in anything.
يَقُومُ وَ لَا إِلَى شَيْءٍ اسْتَنَدَ وَ لَا فِي شَيْءٍ اسْتَكَنَّ وَ ذَلِكَ كُلُّهُ قَبْلَ الْخَلْقِ إِذْ لَا شَيْءَ غَيْرُهُ وَ مَا أُوقِعَتْ عَلَيْهِ مِنَ الْكُلِ فَهِيَ صِفَاتٌ مُحْدَثَةٌ وَ تَرْجَمَةٌ يَفْهَمُ بِهَا مَنْ فَهِمَ
And that, all of it, was before the creation when there was nothing apart from Him-azwj, and the ‘all’ cannot fall upon Him-azwj for it is a description of the occurrence and an interpretation by which an understanding is understood.
وَ اعْلَمْ أَنَّ الْإِبْدَاعَ وَ الْمَشِيَّةَ وَ الْإِرَادَةَ مَعْنَاهَا وَاحِدٌ وَ أَسْمَاؤُهَا ثَلَاثَةٌ
And know that the Initiating (Kun), and the Desire, and the Will, their meaning is one and their names are three.
وَ كَانَ أَوَّلُ إِبْدَاعِهِ وَ إِرَادَتِهِ وَ مَشِيَّتِهِ الْحُرُوفَ الَّتِي جَعَلَهَا أَصْلًا لِكُلِّ شَيْءٍ وَ دَلِيلًا عَلَى كُلِّ مُدْرَكٍ وَ فَاصِلًا لِكُلِّ مُشْكِلٍ وَ بِتِلْكَ الْحُرُوفِ تَفْرِيقُ كُلِّ شَيْءٍ مِنِ اسْمِ حَقٍّ وَ بَاطِلٍ أَوْ فِعْلٍ أَوْ مَفْعُولٍ أَوْ مَعْنًى أَوْ غَيْرِ مَعْنًى وَ عَلَيْهَا اجْتَمَعَتِ الْأُمُورُ كُلُّهَا وَ لَمْ يَجْعَلْ لِلْحُرُوفِ فِي إِبْدَاعِهِ لَهَا مَعْنًى غَيْرَ أَنْفُسِهَا يَتَنَاهَى وَ لَا وُجُودَ لَهَا لِأَنَّهَا مُبْدَعَةٌ بِالْإِبْدَاعِ
And it was the first of His-azwj Beginning, and His-azwj Will, and His-azwj Desire, the letters which He-azwj Made these as origin of all things, and evidence upon all realisations, and a barrier to all problems, and with these letters is the separation of all things, nor the name of truth and falsehood, or doer and done, or meaning of without meaning, and upon these are gathered all of the matters, and He-azwj did not Make for the letter during His-azwj Beginning of these, any meaning other than itself, being endless not having existence for these because they are a creation what cannot create.
وَ النُّورُ فِي هَذَا الْمَوْضِعِ أَوَّلُ فِعْلِ اللَّهِ الَّذِي هُوَ نُورُ السَّمَاوَاتِ وَ الْأَرْضِ وَ الْحُرُوفُ هِيَ الْمَفْعُولُ بِذَلِكَ الْفِعْلِ وَ هِيَ الْحُرُوفُ الَّتِي عَلَيْهَا الْكَلَامُ وَ الْعِبَارَاتُ كُلُّهَا مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَّمَهَا خَلْقَهُ وَ هِيَ ثَلَاثَةٌ وَ ثَلَاثُونَ حَرْفاً فَمِنْهَا ثَمَانِيَةٌ وَ عِشْرُونَ حَرْفاً تَدُلُّ عَلَى لُغَاتِ الْعَرَبِيَّةِ وَ مِنَ الثَّمَانِيَةِ وَ الْعِشْرِينَ اثْنَانِ وَ عِشْرُونَ حَرْفاً تَدُلُّ عَلَى لُغَاتِ السُّرْيَانِيَّةِ وَ الْعِبْرَانِيَّةِ
And the light in this subject is the first Act of Allah-azwj Who is the Light of the skies and the earth, and the letters, these are the action of that Act, and these are the letters upon which is the speech and the phrases, all of it from Allah-azwj Mighty and Majestic. He-azwj Taught His-azwj creatures, and these are thirty-three (33) letters. From these, twenty-eight evidence upon the Arabic language; and from the twenty-eight there are twenty-two letters evidencing upon the Assyrian language and the Hebrew.
وَ مِنْهَا خَمْسَةُ أَحْرُفٍ مُتَحَرِّفَةٍ فِي سَائِرِ اللُّغَاتِ مِنَ الْعَجَمِ لِأَقَالِيمِ اللُّغَاتِ كُلِّهَا وَ هِيَ خَمْسَةُ أَحْرُفٍ تَحَرَّفَتْ مِنَ الثَّمَانِيَةِ وَ الْعِشْرِينَ الْحَرْفَ مِنَ اللُّغَاتِ فَصَارَتِ الْحُرُوفُ ثَلَاثَةً وَ ثَلَاثِينَ حَرْفاً فَأَمَّا الْخَمْسَةُ الْمُخْتَلِفَةُ فَحُجَجٌ لَا يَجُوزُ ذِكْرُهَا أَكْثَرَ مِمَّا ذَكَرْنَاهُ
From these there are five letters are altered in the rest of the languages of the non-Arab regional languages, all of them, and these are five letters altered from the twenty-eight letters from the languages, so the letters came to be thirty-three letters. As for the five different ones, its mention is not allowed any more than what we-asws mentioned.
ثُمَّ جَعَلَ الْحُرُوفَ بَعْدَ إِحْصَائِهَا وَ إِحْكَامِ عِدَّتِهَا فِعْلًا مِنْهُ كَقَوْلِهِ عَزَّ وَ جَلَ كُنْ فَيَكُونُ وَ كُنْ مِنْهُ صُنْعٌ وَ مَا يَكُونُ بِهِ الْمَصْنُوعُ فَالْخَلْقُ الْأَوَّلُ مِنَ اللَّهِ عَزَّ وَ جَلَّ الْإِبْدَاعُ لَا وَزْنَ لَهُ وَ لَا حَرَكَةَ وَ لَا سَمْعَ وَ لَا لَوْنَ وَ لَا حِسَّ
Then He-azwj Made the letters after their counting and rulings of their numbers. The highest from it is like the Words of the Mighty and Majestic: “Be! And it comes into being”; and ‘Be’ from it is an action, and the acted (made) does not happen to be with it. Thus, the first creation from Allah-azwj Mighty and Majestic is the Beginning (Kun), there being neither any weight for it nor movement more hearing, nor colour, nor feeling.
وَ الْخَلْقُ الثَّانِي الْحُرُوفُ لَا وَزْنَ لَهَا وَ لَا لَوْنَ وَ هِيَ مَسْمُوعَةٌ مَوْصُوفَةٌ غَيْرُ مَنْظُورٍ إِلَيْهَا وَ الْخَلْقُ الثَّالِثُ مَا كَانَ مِنَ الْأَنْوَاعِ كُلِّهَا مَحْسُوساً مَلْمُوساً ذَا ذَوْقٍ مَنْظُورٍ إِلَيْهِ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى سَابِقٌ لِلْإِبْدَاعِ لِأَنَّهُ لَيْسَ قَبْلَهُ عَزَّ وَ جَلَّ شَيْءٌ وَ لَا كَانَ مَعَهُ شَيْءٌ وَ الْإِبْدَاعُ سَابِقٌ لِلْحُرُوفِ وَ الْحُرُوفُ لَا تَدُلُّ عَلَى غَيْرِ نَفْسِهَا
And the second creation are the letters having neither weight for these nor colour, and it is the named, described not being looked at. And the third creation is what was from the types, all of them felt, touched, with taste, being looked at. And Allah-azwj Blessed and Exalted preceded to the beginning because there wasn’t anything before Him-azwj Mighty and Majestic, not was there anything with Him-azwj, and the beginning is precedent to the letter, and the letters do not evidence upon other than their own selves’.
قَالَ الْمَأْمُونُ وَ كَيْفَ لَا تَدُلُّ عَلَى غَيْرِ نَفْسِهَا قَالَ الرِّضَا ع لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَجْمَعُ مِنْهَا شَيْئاً لِغَيْرِ مَعْنًى أَبَداً فَإِذَا أَلَّفَ مِنْهَا أَحْرُفاً أَرْبَعَةً أَوْ خَمْسَةً أَوْ سِتَّةً أَوْ أَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ لَمْ يُؤَلِّفْهَا لِغَيْرِ مَعْنًى وَ لَمْ يَكُ إِلَّا لِمَعْنًى مُحْدَثٍ لَمْ يَكُنْ قَبْلَ ذَلِكَ شَيْئاً
Al-Mamoun said, ‘And how come they do not evidence upon other than themselves?’ Al-Reza-asws said: ‘Because Allah-azwj Blessed and Exalted did not Gather anything from these for another meaning ever. When they are composed from these four letters, or five, or six, or more than that or fewer, they would not be composed without a meaning, and it will not be except for a new meaning, there not being anything before that.
قَالَ عِمْرَانُ فَكَيْفَ لَنَا بِمَعْرِفَةِ ذَلِكَ قَالَ الرِّضَا ع أَمَّا الْمَعْرِفَةُ فَوَجْهُ ذَلِكَ وَ بَيَانُهُ أَنَّكَ تَذْكُرُ الْحُرُوفَ إِذَا لَمْ تُرِدْ بِهَا غَيْرَ نَفْسِهَا ذَكَرْتَهَا فَرْداً فَقُلْتَ أ ب ت ث ج ح خ حَتَّى تَأْتِيَ عَلَى آخِرِهَا فَلَمْ تَجِدْ لَهَا مَعْنًى غَيْرَ أَنْفُسِهَا فَإِذَا أَلَّفْتَهَا وَ جَمَعْتَ مِنْهَا أَحْرُفاً وَ جَعَلْتَهَا اسْماً وَ صِفَةً لِمَعْنَى مَا طَلَبْتَ وَ وَجْهِ مَا عَنَيْتَ كَانَتْ دَلِيلَةً عَلَى مَعَانِيهَا دَاعِيَةً إِلَى الْمَوْصُوفِ بِهَا أَ فَهِمْتَهُ قَالَ نَعَمْ
Imran said, ‘How is it for us to recognise that?’ Al-Reza-asws said: ‘As for the recognition, and aspect of that and its explanation is that you will mention the letters when you do not want with these other than their own selves, you mentioned them individually, ‘Alif’, ‘Ba’, ‘Ta’, ‘Sa’, ‘Jeem’, ‘Hayy’, ‘Khay’, until you come to the end of these, but you will not find any meaning for these apart from their own selves. But, then you compose and gather letters from it and make it to be a name, and a description of the meaning, you will not seek its aspect what I-asws mean which would be an evidence upon their meaning, and call to the one described with it. Do you understand?’ He said, ‘Yes’.
قَالَ الرِّضَا ع وَ اعْلَمْ أَنَّهُ لَا تَكُونُ صِفَةٌ لِغَيْرِ مَوْصُوفٍ وَ لَا اسْمٌ لِغَيْرِ مَعْنًى وَ لَا حَدٌّ لِغَيْرِ مَحْدُودٍ وَ الصِّفَاتُ وَ الْأَسْمَاءُ كُلُّهَا تَدُلُّ عَلَى الْكَمَالِ وَ الْوُجُودِ وَ لَا تَدُلُّ عَلَى الْإِحَاطَةِ كَمَا تَدُلُّ عَلَى الْحُدُودِ الَّتِي هِيَ التَّرْبِيعُ وَ التَّثْلِيثُ وَ التَّسْدِيسُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ تُدْرَكُ مَعْرِفَتُهُ بِالصِّفَاتِ وَ الْأَسْمَاءِ وَ لَا تُدْرَكُ بِالتَّحْدِيدِ بِالطُّولِ وَ الْعَرْضِ وَ الْقِلَّةِ وَ الْكَثْرَةِ وَ اللَّوْنِ وَ الْوَزْنِ وَ مَا أَشْبَهَ ذَلِكَ
Al-Reza-asws said: ‘And know that there cannot be a description for an unspecified, nor a name for an unnamed, nor a limit for a limitless; and the description and the names, all of these point upon the perfection and the existence, and they do not evidence upon the completeness, just as it would point upon the limits which are the quad (square), and the triangle, and the heptagon. (This is) because Allah-azwj Mighty and Majestic, His-azwj recognition can be realised by the Attributes and the Names, and He-azwj cannot be realised by the limitations of the length, and the width, and the little and the more, and the colour, and the weight and whatever resembles that.
وَ لَيْسَ يَحُلُّ بِاللَّهِ جَلَّ وَ تَقَدَّسَ شَيْءٌ مِنْ ذَلِكَ حَتَّى يَعْرِفَهُ خَلْقُهُ بِمَعْرِفَتِهِمْ أَنْفُسَهُمْ بِالضَّرُورَةِ الَّتِي ذَكَرْنَا وَ لَكِنْ يُدَلُّ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِصِفَاتِهِ وَ يُدْرَكُ بِأَسْمَائِهِ وَ يُسْتَدَلُّ عَلَيْهِ بِخَلْقِهِ حَتَّى لَا يَحْتَاجَ فِي ذَلِكَ الطَّالِبُ الْمُرْتَادُ إِلَى رُؤْيَةِ عَيْنٍ وَ لَا اسْتِمَاعِ أُذُنٍ وَ لَا لَمْسِ كَفٍّ وَ لَا إِحَاطَةٍ بِقَلْبٍ
And it is not Permissible with Allah-azwj, Majestic and Holy, anything from that until He-azwj Introduces to His-azwj creatures with their recognition of themselves with the necessity which we-asws mentioned. But, Allah-azwj Mighty and Majestic can be evidenced upon by His-azwj Attributes, and realised by His-azwj Names, and He-azwj can be evidenced upon by His-azwj creation until the seeker is no longer needy to renege to seen Him-azwj by an eye, nor hear by an ear, nor touch by a palm, nor encompassed by heart.
فَلَوْ كَانَتْ صِفَاتُهُ جَلَّ ثَنَاؤُهُ لَا تَدُلُّ عَلَيْهِ وَ أَسْمَاؤُهُ لَا تَدْعُو إِلَيْهِ وَ الْمَعْلَمَةُ مِنَ الْخَلْقِ لَا تُدْرِكُهُ لِمَعْنَاهُ كَانَتِ الْعِبَادَةُ مِنَ الْخَلْقِ لِأَسْمَائِهِ وَ صِفَاتِهِ دُونَ مَعْنَاهُ
If His-azwj Descriptions, Majestic is His-azwj Praise, cannot evidence upon Him-azwj, and His-azwj Names cannot call to Him-azwj, and the knowledge from the creation cannot realise Him-azwj of His-azwj Meaning, the worship from the creatures to His-azwj Names and His-azwj Attributes would be besides His-azwj Meaning.
فَلَوْ لَا أَنَّ ذَلِكَ كَذَلِكَ لَكَانَ الْمَعْبُودُ الْمُوَحَّدُ غَيْرَ اللَّهِ لِأَنَّ صِفَاتِهِ وَ أَسْمَاءَهُ غَيْرُهُ أَ فَهِمْتَ قَالَ نَعَمْ يَا سَيِّدِي زِدْنِي
If that had not been like that, the Worshipped One, the One would be other than Allah-azwj, because His-azwj Attributes, and His-azwj Names are other than Him-azwj. Do you understand?’ He said, ‘Yes, O my Master-asws! Increase for me’.
قَالَ الرِّضَا ع إِيَّاكَ وَ قَوْلَ الْجُهَّالِ أَهْلِ الْعَمَى وَ الضَّلَالِ الَّذِينَ يَزْعُمُونَ أَنَّ اللَّهَ جَلَّ وَ تَقَدَّسَ مَوْجُودٌ فِي الْآخِرَةِ لِلْحِسَابِ وَ الثَّوَابِ وَ الْعِقَابِ وَ لَيْسَ بِمَوْجُودٍ فِي الدُّنْيَا لِلطَّاعَةِ وَ الرَّجَاءِ وَ لَوْ كَانَ فِي الْوُجُودِ لِلَّهِ عَزَّ وَ جَلَّ نَقْصٌ وَ اهْتِضَامٌ لَمْ يُوجَدْ فِي الْآخِرَةِ أَبَداً
Al-Reza-asws said: ‘Beware of the world of the ignorant ones, the people of blindness and the straying, those who are alleging that Allah-azwj, Majestic and Holy will be present during the Hereafter for the Reckoning and the Rewarding and the Punishing, and He-azwj isn’t present in the world for the obedience and the wishes. And if there was any deficiency in the existence of Allah-azwj Mighty and Majestic, and any injustice, He-azwj would not be present in the Hereafter, ever.
وَ لَكِنَّ الْقَوْمَ تَاهُوا وَ عَمُوا وَ صَمُّوا عَنِ الْحَقِّ مِنْ حَيْثُ لَا يَعْلَمُونَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ مَنْ كانَ فِي هذِهِ أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا يَعْنِي أَعْمَى عَنِ الْحَقَائِقِ الْمَوْجُودَةِ وَ قَدْ عَلِمَ ذَوُو الْأَلْبَابِ أَنَّ الِاسْتِدْلَالَ عَلَى مَا هُنَاكَ لَا يَكُونُ إِلَّا بِمَا هَاهُنَا مَنْ أَخَذَ عِلْمَ ذَلِكَ بِرَأْيِهِ وَ طَلَبَ وُجُودَهُ وَ إِدْرَاكَهُ عَنْ نَفْسِهِ دُونَ غَيْرِهَا لَمْ يَزْدَدْ مِنْ عِلْمِ ذَلِكَ إِلَّا بُعْداً لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ عِلْمَ ذَلِكَ خَاصَّةً عِنْدَ قَوْمٍ يَعْقِلُونَ وَ يَعْلَمُونَ وَ يَفْهَمُونَ
But the people stray, and were blinded, and deaf from the Truth from where they did not know, and these are the Words of the Mighty and Majestic: And one who was blind regarding this, so he would be blind in the Hereafter and more straying from the way [17:72] – meaning blinded from the existent realities, and the ones of understanding have known that evidencing upon what is over there cannot happen to be except with what is over here. One who takes the knowledge by his opinion and seeks His-azwj Existence and His-azwj realisation from Himself-azwj besides others, the knowledge of that will not increase him except remoteness, because Allah Mighty and Majestic has Made the knowledge of that as special with a people who are using their intellects, and knowing, and understanding’.
قَالَ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ الْإِبْدَاعِ أَ خَلْقٌ هُوَ أَمْ غَيْرُ خَلْقٍ قَالَ لَهُ الرِّضَا ع بَلْ خَلْقٌ سَاكِنٌ لَا يُدْرَكُ بِالسُّكُونِ وَ إِنَّمَا صَارَ خَلْقاً لِأَنَّهُ شَيْءٌ مُحْدَثٌ وَ اللَّهُ الَّذِي أَحْدَثَهُ فَصَارَ خَلْقاً لَهُ وَ إِنَّمَا هُوَ اللَّهُ عَزَّ وَ جَلَّ وَ خَلْقُهُ لَا ثَالِثَ بَيْنَهُمَا وَ لَا ثَالِثَ غَيْرُهُمَا
Imran said, ‘O my Master-asws! Can you inform me about the beginning (Kun), is it a creation or a non-creation?’ Al-Reza-asws said: ‘But a creation not being realised by the dormancy, and rather it became a creation because it is a newly occurring thing, and Allah-azwj the One Who Occurred it and became a creation of His-azwj, and rather it is Allah-azwj Mighty and Majestic, and He-azwj Created it, there not being a third between the two, nor a third other than the two.
فَمَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ لَمْ يَعْدُ أَنْ يَكُونَ خَلْقَهُ وَ قَدْ يَكُونُ الْخَلْقُ سَاكِناً وَ مُتَحَرِّكاً وَ مُخْتَلِفاً وَ مُؤْتَلِفاً وَ مَعْلُوماً وَ مُتَشَابِهاً وَ كُلُّ مَا وَقَعَ عَلَيْهِ حَدٌّ فَهُوَ خَلْقُ اللَّهِ عَزَّ وَ جَلَّ
Whatever Allah-azwj Mighty and Majestic Created cannot be regarded as it would happen to be His-azwj creation, and He-azwj has Created a dormant creation, and a moving one, and separate, and composed, and known and resembling and all what a limit occurs upon, so it is a creation of Allah-azwj Mighty and Majestic.
وَ اعْلَمْ أَنَّ كُلَّ مَا أَوْجَدَتْكَ الْحَوَاسُّ فَهُوَ مَعْنًى مُدْرَكٌ لِلْحَوَاسِّ وَ كُلُّ حَاسَّةٍ تَدُلُّ عَلَى مَا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهَا فِي إِدْرَاكِهَا وَ الْفَهْمُ مِنَ الْقَلْبِ بِجَمِيعِ ذَلِكَ كُلِّهِ
And know that whatever the senses find, it is a meaning of the sensed by the senses, and every felt one points upon what Allah-azwj Mighty and Majestic Made for it in its realisation, and the understanding from the heart with the entirety of that, all of it.
وَ اعْلَمْ أَنَّ الْوَاحِدَ الَّذِي هُوَ قَائِمٌ بِغَيْرِ تَقْدِيرٍ وَ لَا تَحْدِيدٍ خَلَقَ خَلْقاً مُقَدَّراً بِتَحْدِيدٍ وَ تَقْدِيرٍ وَ كَانَ الَّذِي خَلَقَ خَلْقَيْنِ اثْنَيْنِ التَّقْدِيرَ وَ الْمُقَدَّرَ وَ لَيْسَ فِي وَاحِدٍ مِنْهُمَا لَوْنٌ وَ لَا وَزْنٌ وَ لَا ذَوْقٌ
And know that the One is Who is Standing without a determination or limitations of creation which is created determines by limitations and determinations, and that which has been created are two creations – the determination and estimation, and there isn’t in one of the two, neither a colour nor weight, nor taste.
فَجَعَلَ أَحَدَهُمَا يُدْرَكُ بِالْآخَرِ وَ جَعَلَهُمَا مُدْرَكَيْنِ بِنَفْسِهِمَا وَ لَمْ يَخْلُقْ شَيْئاً فَرْداً قَائِماً بِنَفْسِهِ دُونَ غَيْرِهِ لِلَّذِي أَرَادَ مِنَ الدَّلَالَةِ عَلَى نَفْسِهِ وَ إِثْبَاتِ وُجُودِهِ
One of them is made to be realised by the other, and they are both made to be realised by themselves, and He-azwj did not Create anything individual standing by itself, besides others, for the one which is intended from the evidence upon Himself-azwj and proving His-azwj Existence.
فَاللَّهُ تَبَارَكَ وَ تَعَالَى فَرْدٌ وَاحِدٌ لَا ثَانِيَ مَعَهُ يُقِيمُهُ وَ لَا يَعْضُدُهُ وَ لَا يَكُنُّهُ وَ الْخَلْقُ يُمْسِكُ بَعْضُهُ بَعْضاً بِإِذْنِ اللَّهِ وَ مَشِيَّتِهِ وَ إِنَّمَا اخْتَلَفَ النَّاسُ فِي هَذَا الْبَابِ حَتَّى تَاهُوا وَ تَحَيَّرُوا وَ طَلَبُوا الْخَلَاصَ مِنَ الظُّلْمَةِ بِالظُّلْمَةِ فِي وَصْفِهِمُ اللَّهَ بِصِفَةِ أَنْفُسِهِمْ
Allah-azwj the Exalted is Individual, One, there being no second with Him-azwj to stand Him-azwj, nor support Him-azwj nor let Him-azwj be, and the creation touches part of it with a part by the Permission of Allah-azwj and His-azwj Desire. And rather, the people differ in this subject until they deviated, and were confused, and they sought to be finished off from the darkness by the darkness in their describing Allah-azwj with their own description.
فَازْدَادُوا مِنَ الْحَقِّ بُعْداً وَ لَوْ وَصَفُوا اللَّهَ عَزَّ وَ جَلَّ بِصِفَاتِهِ وَ وَصَفُوا الْمَخْلُوقِينَ بِصِفَاتِهِمْ لَقَالُوا بِالْفَهْمِ وَ الْيَقِينِ وَ لَمَا اخْتَلَفُوا فَلَمَّا طَلَبُوا مِنْ ذَلِكَ مَا تَحَيَّرُوا فِيهِ ارْتَبَكُوا فِيهِ وَ اللَّهُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ
Thus, they increased in remoteness from the truth. And had they described Allah-azwj Mighty and Majestic by His-azwj Own Description, and described the created beings with their own description, they would have spoken with the understanding and the conviction when they differed. But, when they sought from what they were confused in, they fell into it (confusion), and Allah-azwj Guides the one He-azwj so Desires to the Straight Path’.
قَالَ عِمْرَانُ يَا سَيِّدِي أَشْهَدُ أَنَّهُ كَمَا وَصَفْتَ وَ لَكِنْ بَقِيَتْ لِي مَسْأَلَةٌ قَالَ سَلْ عَمَّا أَرَدْتَ قَالَ أَسْأَلُكَ عَنِ الْحَكِيمِ فِي أَيِّ شَيْءٍ هُوَ وَ هَلْ يُحِيطُ بِهِ شَيْءٌ وَ هَلْ يَتَحَوَّلُ مِنْ شَيْءٍ إِلَى شَيْءٍ أَوْ بِهِ حَاجَةٌ إِلَى شَيْءٍ
Imran said, ‘O my Master-asws! I testify that it is as you-asws describe, but there still remain one issue for me’. He-asws said: ‘Ask about whatever you want’. He said, ‘I ask you-asws about the Wise, in which thing is He-azwj? And is He-azwj encompassed by anything? And does He-azwj Transform from a thing to a thing, or is there a need with Him-azwj to anything?’
قَالَ الرِّضَا ع أُخْبِرُكَ يَا عِمْرَانُ فَاعْقِلْ مَا سَأَلْتَ عَنْهُ فَإِنَّهُ مِنْ أَغْمَضِ مَا يَرِدُ عَلَى الْمَخْلُوقِينَ فِي مَسَائِلِهِمْ وَ لَيْسَ يَفْهَمُهُ الْمُتَفَاوِتُ عَقْلُهُ الْعَازِبُ حِلْمُهُ وَ لَا يَعْجِزُ عَنْ فَهِمِهِ أُولُو الْعَقْلِ الْمُنْصِفُونَ
Al-Reza-asws said: ‘I-asws shall inform you, O Imran, so that you understand what you asked about, for the one who shuts his eyes to what is wanted upon the created beings in their issues, and he does not understand the needs of his forbearance (knowledge) by the differential of his intellect, is not frustrated from understanding it by the intellect of the fair-mindedness.
أَمَّا أَوَّلُ ذَلِكَ فَلَوْ كَانَ خَلَقَ مَا خَلَقَ لِحَاجَةٍ مِنْهُ لَجَازَ لِقَائِلٍ أَنْ يَقُولَ يَتَحَوَّلُ إِلَى مَا خَلَقَ لِحَاجَتِهِ إِلَى ذَلِكَ وَ لَكِنَّهُ عَزَّ وَ جَلَّ لَمْ يَخْلُقْ شَيْئاً لِحَاجَةٍ وَ لَمْ يَزَلْ ثَابِتاً لَا فِي شَيْءٍ وَ لَا عَلَى شَيْءٍ إِلَّا أَنَّ الْخَلْقَ يُمْسِكُ بَعْضُهُ بَعْضاً وَ يَدْخُلُ بَعْضُهُ فِي بَعْضٍ وَ يَخْرُجُ مِنْهُ وَ اللَّهُ جَلَّ وَ تَقَدَّسَ بِقُدْرَتِهِ يُمْسِكُ ذَلِكَ كُلَّهُ وَ لَيْسَ يَدْخُلُ فِي شَيْءٍ وَ لَا يَخْرُجُ مِنْهُ وَ لَا يَئُودُهُ حِفْظُهُ وَ لَا يَعْجِزُ عَنْ إِمْسَاكِهِ وَ لَا يَعْرِفُ أَحَدٌ مِنَ الْخَلْقِ كَيْفَ ذَلِكَ إِلَّا اللَّهُ عَزَّ وَ جَلَّ
As for the first of that, if He-azwj Created what He-azwj Created for a need from Him-azwj, it would be allowed for a speaker that he says, ‘He-azwj Transforms to what He-azwj Created for His-azwj need to that’. But, the Mighty and Majestic did not Create anything for a need, and did not cease to be Affirmed, neither in a thing, nor upon a thing, except that the creation is attached, part of it to a part, and part of it enters into a part and comes out from it, but Allah-azwj, Majestic and Holy by His-azwj Power, is Adhered with all of that, and isn’t entered into a thing, nor comes out from it, nor does its preservation Tires Him-azwj, nor is He-azwj unable from withholding it, and no one from the created beings understand how that is so, except Allah-azwj Mighty and Majestic.
وَ مَنْ أَطْلَعَهُ عَلَيْهِ مِنْ رُسُلِهِ وَ أَهْلِ سِرِّهِ وَ الْمُسْتَحْفَظِينَ لِأَمْرِهِ وَ خُزَّانِهِ الْقَائِمِينَ بِشَرِيعَتِهِ وَ إِنَّمَا أَمْرُهُ كَلَمْحٍ بِالْبَصَرِ أَوْ هُوَ أَقْرَبُ إِذَا شَاءَ شَيْئاً فَإِنَّما يَقُولُ لَهُ كُنْ فَيَكُونُ بِمَشِيَّتِهِ وَ إِرَادَتِهِ وَ لَيْسَ شَيْءٌ مِنْ خَلْقِهِ أَقْرَبَ إِلَيْهِ مِنْ شَيْءٍ وَ لَا شَيْءٌ أَبْعَدَ مِنْهُ مِنْ شَيْءٍ أَ فَهِمْتَ يَا عِمْرَانُ
And the ones to whom He-azwj Notified, from His-azwj Rasools-as, and people of His-azwj secrets, and the preservers of His-azwj Command, and His-azwj treasurers, the ones standing with His-azwj Laws. But rather, His-azwj Command is like the blink of an eye or even less. Whenever He-azwj Desires a thing, He-azwj rather Says to it: “Be!” And it comes into being by His-azwj Desires, and His-azwj Will, and there isn’t anything from His-azwj creation closer to Him-azwj than anything (else), nor is anything more remote from him than anything (else). Do you understand, O Imran?’
قَالَ نَعَمْ يَا سَيِّدِي قَدْ فَهِمْتُ وَ أَشْهَدُ أَنَّ اللَّهَ عَلَى مَا وَصَفْتَهُ وَ وَحَّدْتَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ الْمَبْعُوثُ بِالْهُدَى وَ دِينِ الْحَقِّ
He said, ‘Yes, O my Master-asws, and I testify that Allah-azwj is upon what you-asws described Him-azwj as, and His-azwj Oneness, and that Muhammad-saww is His-azwj servant, the one Sent with the Guidance and the Religion of Truth’.
ثُمَّ خَرَّ سَاجِداً نَحْوَ الْقِبْلَةِ وَ أَسْلَمَ قَالَ الْحَسَنُ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ فَلَمَّا نَظَرَ الْمُتَكَلِّمُونَ إِلَى كَلَامِ عِمْرَانَ الصَّابِئِ وَ كَانَ جَدِلًا لَمْ يَقْطَعْهُ عَنْ حُجَّتِهِ أَحَدٌ قَطُّ لَمْ يَدْنُ مِنَ الرِّضَا ع أَحَدٌ مِنْهُمْ وَ لَمْ يَسْأَلُوهُ عَنْ شَيْءٍ وَ أَمْسَيْنَا فَنَهَضَ الْمَأْمُونُ وَ الرِّضَا ع فَدَخَلَا وَ انْصَرَفَ النَّاسُ وَ كُنْتُ مَعَ جَمَاعَةٍ مِنْ أَصْحَابِنَا إِذْ بَعَثَ إِلَيَّ مُحَمَّدُ بْنُ جَعْفَرٍ
Then he fell down prostrate in the direction of the Qiblah and became a Muslim. Al-Hassan Bin Nowfaly said, ‘When the speakers looked at (considered) the speech of Imran Al-Sabie, and he was such a debater that none had cut him from his arguments at all, not one from them came near Al-Reza-asws, and they did not ask him-asws about anything. And evening came and Al-Mamoun and Al-Reza-asws went and the people dispersed, and I was with a group of our companions, when Muhammad Bin Ja’far sent for me.
فَأَتَيْتُهُ فَقَالَ لِي يَا نَوْفَلِيُّ أَ مَا رَأَيْتَ مَا جَاءَ بِهِ صَدِيقُكَ لَا وَ اللَّهِ مَا ظَنَنْتُ أَنَّ عَلِيَّ بْنَ مُوسَى ع خَاضَ فِي شَيْءٍ مِنْ هَذَا قَطُّ وَ لَا عَرَفْنَاهُ بِهِ أَنَّهُ كَانَ يَتَكَلَّمُ بِالْمَدِينَةِ أَوْ يَجْتَمِعُ إِلَيْهِ أَصْحَابُ الْكَلَامِ قُلْتُ قَدْ كَانَ الْحَاجُّ يَأْتُونَهُ فَيَسْأَلُونَهُ عَنْ أَشْيَاءَ مِنْ حَلَالِهِمْ وَ حَرَامِهِمْ فَيُجِيبُهُمْ وَ رُبَّمَا كَلَّمَ مَنْ يَأْتِيهِ يُحَاجُّهُ
I went to him, and he said to me, ‘O Nowfaly! Did you not see what your friend came with? No, by Allah-azwj! I don’t think that Ali-asws Bin Musa-asws plunged into anything from this at all, nor did we recognise him-asws with it. Was he-asws speaking at Al-Medina, or did they gather to him-asws, or the speakers gathered to him-asws?’ I said, ‘The Pilgrims used to come to him-asws and ask him-asws about things from their Permissible(s) and their Prohibitions, so he-asws would answer them, and sometimes he-asws would speak to the one who came to him-asws to argue with him-asws’.
فَقَالَ مُحَمَّدُ بْنُ جَعْفَرٍ يَا أَبَا مُحَمَّدٍ إِنِّي أَخَافُ عَلَيْهِ أَنْ يَحْسُدَهُ هَذَا الرَّجُلُ فَيَسُمَّهُ أَوْ يَفْعَلَ بِهِ بَلِيَّةً فَأَشِرْ عَلَيْهِ بِالْإِمْسَاكِ عَنْ هَذِهِ الْأَشْيَاءِ قُلْتُ إِذاً لَا يَقْبَلُ مِنِّي وَ مَا أَرَادَ الرَّجُلُ إِلَّا امْتِحَانَهُ لِيَعْلَمَ هَلْ عِنْدَهُ شَيْءٌ مِنْ عُلُومِ آبَائِهِ ع
Muhammad Bin Ja’far said, ‘O Abu Muhammad! I fear upon him-asws that this man (Al-Mamoun) would envy him-asws and would poison him-asws, or do an accident with him-asws, therefore indicate to him-asws to withhold from these things’. I said, ‘Then he-asws will not accept from me, and the man (Al-Mamoun) does not intend except to test him-asws in order to know whether there is anything with him-asws from the knowledge of his-asws forefathers-asws’.
فَقَالَ لِي قُلْ لَهُ إِنَّ عَمَّكَ قَدْ كَرِهَ هَذَا الْبَابَ وَ أَحَبَّ أَنْ تُمْسِكَ عَنْ هَذِهِ الْأَشْيَاءِ لِخِصَالٍ شَتَّى
He said to me, ‘Say to him, ‘Your-asws uncle has disliked this door, if you-asws could withhold from these things for a variety of reasons’.
فَلَمَّا انْقَلَبْتُ إِلَى مَنْزِلِ الرِّضَا ع أَخْبَرْتُهُ بِمَا كَانَ مِنْ عَمِّهِ مُحَمَّدِ بْنِ جَعْفَرٍ فَتَبَسَّمَ ثُمَّ قَالَ حَفِظَ اللَّهُ عَمِّي مَا أَعْرَفَنِي بِهِ لِمَ كَرِهَ ذَلِكَ يَا غُلَامُ صِرْ إِلَى عِمْرَانَ الصَّابِئِ فَأْتِنِي بِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ أَنَا أَعْرِفُ مَوْضِعَهُ وَ هُوَ عِنْدَ بَعْضِ إِخْوَانِنَا مِنَ الشِّيعَةِ قَالَ فَلَا بَأْسَ قَرِّبُوا إِلَيْهِ دَابَّةً فَصِرْتُ إِلَى عِمْرَانَ فَأَتَيْتُهُ بِهِ فَرَحَّبَ بِهِ وَ دَعَا بِكِسْوَةٍ فَخَلَعَهَا عَلَيْهِ وَ حَمَلَهُ وَ دَعَا بِعَشَرَةِ آلَافِ دِرْهَمٍ فَوَصَلَهُ بِهَا
When I returned to the house of Al-Reza-asws, I informed him-asws of what has happened from his-asws uncle Muhammad Bin Ja’far. He-asws smiled, then said: ‘There is no problem. Take a riding animal to him’. I went to Imran and came with him to him-asws. He-asws was welcoming with him, and called for a cloak and draped it upon him, and called for ten thousand Dirhams and helped him with it.
فَقُلْتُ جُعِلْتُ فِدَاكَ حَكَيْتَ فِعْلَ جَدِّكَ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ هَكَذَا يَجِبُ ثُمَّ دَعَا ع بِالْعَشَاءِ فَأَجْلَسَنِي عَنْ يَمِينِهِ وَ أَجْلَسَ عِمْرَانَ عَنْ يَسَارِهِ حَتَّى إِذَا فَرَغْنَا قَالَ لِعِمْرَانَ انْصَرِفْ مُصَاحِباً وَ بَكِّرْ عَلَيْنَا نُطْعِمْكَ طَعَامَ الْمَدِينَةِ
I said, ‘May I be sacrificed for you-asws! You have retraced a deed of your-asws grandfather-asws Amir Al-Momineen-asws’. He-asws said: ‘That is how it is obligated’. Then he-asws called for dinner and had me seated on his-asws right, and seated Imran on his-asws left, until when we were free, he-asws said to Imran: ‘Leave with company, and tomorrow come to us-asws, we-asws shall feed you food of Al-Medina’.
فَكَانَ عِمْرَانُ بَعْدَ ذَلِكَ يَجْتَمِعُ إِلَيْهِ الْمُتَكَلِّمُونَ مِنْ أَصْحَابِ الْمَقَالاتِ فَيُبْطِلُ أَمْرَهُمْ حَتَّى اجْتَنَبُوهُ وَ وَصَلَهُ الْمَأْمُونُ بِعَشَرَةِ آلَافِ دِرْهَمٍ وَ أَعْطَاهُ الْفَضْلُ مَالًا وَ حَمَلَهُ وَ وَلَّاهُ الرِّضَا ع صَدَقَاتِ بَلْخٍ فَأَصَابَ الرَّغَائِبَ
After that, the speakers used to gather around Imran, from the speaker’s circle, and he would invalidate their matters until they kept away from him, and Al-Mamoun helped him with ten thousand Dirhams, and gave him extra wealth and supported him, and he made Al-Reza-asws in charge of the charities of Balkh, and attained the wishes’’.[9]
2- يد، التوحيد ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ قَالَ: قَدِمَ سُلَيْمَانُ الْمَرْوَزِيُّ مُتَكَلِّمُ خُرَاسَانَ عَلَى الْمَأْمُونِ فَأَكْرَمَهُ وَ وَصَلَهُ ثُمَّ قَالَ لَهُ إِنَّ ابْنَ عَمِّي عَلِيَّ بْنَ مُوسَى قَدِمَ عَلَيَّ مِنَ الْحِجَازِ وَ هُوَ يُحِبُّ الْكَلَامَ وَ أَصْحَابَهُ فَلَا عَلَيْكَ أَنْ تَصِيرَ إِلَيْنَا يَوْمَ التَّرْوِيَةِ لِمُنَاظَرَتِهِ
‘Al Tawheed’ – By the preceding chain, from Al Hassan Bin Muhammad Al Nowfaly who said,
‘Suleyman Al-Marouzy, speaker of Khorasan went to Al-Mamoun. He honoured him and helped him, then said to him, ‘My cousin Ali-asws Bin Musa-asws has come to me from Al-Hejaz and he-asws and his-asws companions love the speaking (discussing), so can you come to us on the day of Al-Tarwiyya to debate him-asws?’
فَقَالَ سُلَيْمَانُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَكْرَهُ أَنْ أَسْأَلَ مِثْلَهُ فِي مَجْلِسِكَ فِي جَمَاعَةٍ مِنْ بَنِي هَاشِمٍ فَيَنْتَقِصَ عِنْدَ الْقَوْمِ إِذَا كَلَّمَنِي وَ لَا يَجُوزُ الِاسْتِقْصَاءُ عَلَيْهِ قَالَ الْمَأْمُونُ إِنَّمَا وَجَّهْتُ إِلَيْكَ لِمَعْرِفَتِي بِقُوَّتِكَ وَ لَيْسَ مُرَادِي إِلَّا أَنْ تَقْطَعَهُ عَنْ حُجَّةٍ وَاحِدَةٍ فَقَطْ فَقَالَ سُلَيْمَانُ حَسْبُكَ يَا أَمِيرَ الْمُؤْمِنِينَ اجْمَعْ بَيْنِي وَ بَيْنَهُ وَ خَلِّنِي وَ الذَّمَ
Suleyman said, ‘O commander of the faithful! I dislike it that I should ask the like of him-asws in your gathering among a congregation of the Clan of Hashim-asws, so I would be derogated in the presence of the people when he-asws speaks to me, and the investigation is not allowed upon him-asws’. Al-Mamoun said, ‘But rather, I turned to you due to my recognition of your strength, and it is not my purpose except that you would cut him-asws from at least one aspect only’. Suleyman said, ‘It is enough, O commander of the faithful! Gather between me and him-asws and leave me with him-asws’.
فَوَجَّهَ الْمَأْمُونُ إِلَى الرِّضَا ع فَقَالَ إِنَّهُ قَدْ قَدِمَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ مَرْوَ وَ هُوَ وَاحِدُ خُرَاسَانَ مِنْ أَصْحَابِ الْكَلَامِ فَإِنْ خَفَّ عَلَيْكَ أَنْ تَتَجَشَّمَ الْمَصِيرَ إِلَيْنَا فَعَلْتَ فَنَهَضَ ع لِلْوُضُوءِ وَ قَالَ لَنَا تَقَدَّمُونِي وَ عِمْرَانُ الصَّابِئُ مَعَنَا فَصِرْنَا إِلَى الْبَابِ فَأَخَذَ يَاسِرٌ وَ خَالِدٌ بِيَدِي فَأَدْخَلَانِي عَلَى الْمَأْمُونِ
Al-Mamoun headed to Al-Reza-asws and said, ‘There has come to us, a man from the people of Merv and he is one of Khorasan from the circle of speakers, so if it is light upon you-asws to break up the journey to us, then do so. He-asws went for the Wudu and said to us: ‘Go ahead from me-asws’, and Imran Al-Sabie was with us. We went to the door, and Yasser and Khalid grabbed my hand and led me to see Al-Mamoun.
فَلَمَّا سَلَّمْتُ قَالَ أَيْنَ أَخِي أَبُو الْحَسَنِ أَبْقَاهُ اللَّهُ قُلْتُ خَلَّفْتُهُ يَلْبَسُ ثِيَابَهُ وَ أَمَرَنَا أَنْ نَتَقَدَّمَ ثُمَّ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ عِمْرَانَ مَوْلَاكَ مَعِي وَ هُوَ بِالْبَابِ فَقَالَ مَنْ عِمْرَانُ قُلْتُ الصَّابِئُ الَّذِي أَسْلَمَ عَلَى يَدَيْكَ قَالَ فَلْيَدْخُلْ
When we greeted, he said, ‘Where is my brother-asws Abu Al-Hassan-asws? May Allah-azwj Make him-asws remain’. I said, ‘We left him-asws wearing his-asws clothes, and he-asws instructed us that we should go ahead’. Then I said, ‘O commander of the faithful! Imran, your slave is with me, and he is at the door’. He said, ‘Who is Imran?’ I said, ‘Al-Sabie, who became a Muslim upon your hands’. He said, ‘Then let him enter’.
فَدَخَلَ فَرَحَّبَ بِهِ الْمَأْمُونُ ثُمَّ قَالَ لَهُ يَا عِمْرَانُ لَمْ تَمُتْ حَتَّى صِرْتَ مِنْ بَنِي هَاشِمٍ قَالَ الْحَمْدُ لِلَّهِ الَّذِي شَرَّفَنِي بِكُمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لَهُ الْمَأْمُونُ يَا عِمْرَانُ هَذَا سُلَيْمَانُ الْمَرْوَزِيُّ مُتَكَلِّمُ خُرَاسَانَ قَالَ عِمْرَانُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ يَزْعُمُ أَنَّهُ وَاحِدُ خُرَاسَانَ فِي النَّظَرِ وَ يُنْكِرُ الْبَدَاءَ قَالَ فَلِمَ لَا تُنَاظِرُهُ قَالَ عِمْرَانُ ذَاكَ إِلَيْهِ
He entered, and Al-Mamoun was welcoming with him, then said to him, ‘O Imran! Do not die until you become from the Clan of Hashim-asws’. He said, ‘The Praise is for Allah-azwj Who Ennobled me through you, O commander of the faithful’. Al-Mamoun said to him, ‘O Imran! This is Suleyman Al-Marouzy, speaker of Khorasan’. Imran said, ‘O commander of the faithful! He claims that he is only one of the Khorasan in the consideration and he denies Al-Bada’a (Change of Decision of Allah-azwj)!’ He said, ‘Then why don’t you debate him?’ Imran said, ‘That is up to him’.
فَدَخَلَ الرِّضَا ع فَقَالَ فِي أَيِّ شَيْءٍ كُنْتُمْ قَالَ عِمْرَانُ يَا ابْنَ رَسُولِ اللَّهِ هَذَا سُلَيْمَانُ الْمَرْوَزِيُّ فَقَالَ سُلَيْمَانُ أَ تَرْضَى بِأَبِي الْحَسَنِ وَ بِقَوْلِهِ فِيهِ قَالَ عِمْرَانُ قَدْ رَضِيتُ بِقَوْلِ أَبِي الْحَسَنِ فِي الْبَدَاءِ عَلَى أَنْ يَأْتِيَنِي فِيهِ بِحُجَّةٍ أَحْتَجُّ بِهَا عَلَى نُظَرَائِي مِنْ أَهْلِ النَّظَرِ
Then, Al-Reza-asws entered and he-asws said: ‘In which thing (discussion) were you all?’ Imran said, ‘O son-asws of Rasool-Allah-saww! This is Suleyman Al-Marouzy’. Suleyman said, ‘Are you pleased with Abu Al-Hassan-asws with his-asws word regarding it?’ Imran said, ‘I am pleased with the word of Abu Al-Hassan-asws regarding Al-Bada’a upon (a condition) that he-asws would come to me regarding it with arguments I can argue with against my peers from the people of consideration’.
قَالَ الْمَأْمُونُ يَا أَبَا الْحَسَنِ مَا تَقُولُ فِيمَا تَشَاجَرَا فِيهِ
Al-Mamoun said, ‘O Abu Al-Hassan-asws! What are you-asws saying regarding what you-asws would argue with?’
قَالَ وَ مَا أَنْكَرْتَ مِنَ الْبَدَاءِ يَا سُلَيْمَانُ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ أَ وَ لا يَذْكُرُ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً وَ يَقُولُ عَزَّ وَ جَلَ وَ هُوَ الَّذِي يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ وَ يَقُولُ بَدِيعُ السَّماواتِ وَ الْأَرْضِ وَ يَقُولُ عَزَّ وَ جَلَ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ وَ يَقُولُ وَ بَدَأَ خَلْقَ الْإِنْسانِ مِنْ طِينٍ وَ يَقُولُ عَزَّ وَ جَلَ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ وَ يَقُولُ عَزَّ وَ جَلَ وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ
He-asws said: ‘And what are you denying from Al-Bada’a, O Suleyman? And Allah-azwj Mighty and Majestic is Saying: Or does not the human being remember that We Created him before, and he was nothing? [19:67]; and the Mighty and Majestic is Saying: Originator of the skies and the earth! [6:101]; and He Increases in the creation whatever He so Desires to. [35:1]; And He-azwj is Saying: and He Began the creation of the human being from clay [32:7]; And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully), [9:106]; and the Mighty and Majestic is Saying: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. [35:11]’.
قَالَ سُلَيْمَانُ هَلْ رُوِّيتَ فِيهِ عَنْ آبَائِكَ شَيْئاً
Suleyman said, ‘Has anything been reported from your-asws forefathers-asws regarding it?’
قَالَ نَعَمْ رُوِّيتُ عَنْ أَبِي عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِلْمَيْنِ عِلْماً مَخْزُوناً مَكْنُوناً لَا يَعْلَمُهُ إِلَّا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَ عِلْماً عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَالْعُلَمَاءُ مِنْ أَهْلِ بَيْتِ نَبِيِّكَ يَعْلَمُونَهُ
He-asws said: ‘Yes. It is reported from my-asws father-asws, from Abu Abdullah-asws having said: ‘For Allah-azwj Mighty and Majestic there are two Knowledges – a Knowledge treasured, hidden, none know it except Him-azwj, and from that Al-Bada’a (Change of Decision) takes place, and a Knowledge He-azwj Taught His-azwj Angels and His-azwj Rasools-as, so the knowledgeable ones from the People-asws of the Household of your Prophet-saww know it’.
قَالَ سُلَيْمَانُ أُحِبُّ أَنْ تَنْزِعَهُ لِي مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ قَوْلُ اللَّهِ تَعَالَى لِنَبِيِّهِ ص فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ أَرَادَ هَلَاكَهُمْ ثُمَّ بَدَا لِلَّهِ تَعَالَى فَقَالَ وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ
Suleyman said, ‘I would love it if you could extract it from the Book of Allah-azwj Mighty and Majestic’. He-asws said: ‘The Words of Allah-azwj the Exalted to His-azwj Prophet-saww: So, turn away from them, for you are not with a blame [51:54], I-azwj Want to Destroy them!” Then Allah-azwj Changed His-azwj Decision, so He-azwj Said: And continue to remind, for surely the Zikr benefits the Momineen [51:55]’.
قَالَ سُلَيْمَانُ زِدْنِي جُعِلْتُ فِدَاكَ
Suleyman said, ‘Increase for me, may I be sacrificed for you-asws’.
قَالَ الرِّضَا ع لَقَدْ أَخْبَرَنِي أَبِي عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ أَنْ أَخْبِرْ فُلَانَ الْمَلِكِ أَنِّي مُتَوَفِّيهِ إِلَى كَذَا وَ كَذَا فَأَتَاهُ ذَلِكَ النَّبِيُّ فَأَخْبَرَهُ فَدَعَا اللَّهَ الْمَلِكُ وَ هُوَ عَلَى سَرِيرِهِ حَتَّى سَقَطَ مِنَ السَّرِيرِ وَ قَالَ يَا رَبِّ أَجِّلْنِي حَتَّى يَشِبَّ طِفْلِي وَ أَقْضِيَ أَمْرِي
Al-Reza-asws said: ‘My-asws father-asws had informed me-asws, from his-asws forefathers-asws that Rasool-Allah-saww having said: ‘Allah-azwj Mighty and Majestic Revealed to a Prophet-as from His-azwj Prophets-as: “Inform so and so king and I-azwj will be Causing him to die to such and such (a time)”. So, that Prophet-as went to him and informed him, and the king Supplicated to Allah-azwj while he was upon his throne until he fell off from this throne, and he said, ‘O Lord-azwj! Respite me until my child becomes an adult, and I accomplish my matter’.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى ذَلِكَ النَّبِيِّ أَنِ ائْتِ فُلَانَ الْمَلِكِ فَأَعْلِمْهُ أَنِّي قَدْ أَنْسَيتُ أَجَلَهُ وَ زِدْتُ فِي عُمُرِهِ خَمْسَ عَشْرَةَ سَنَةً فَقَالَ ذَلِكَ النَّبِيُّ يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنِّي لَمْ أَكْذِبْ قَطُّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ إِنَّمَا أَنْتَ عَبْدٌ مَأْمُورٌ فَأَبْلِغْهُ ذَلِكَ وَ اللَّهُ لا يُسْئَلُ عَمَّا يَفْعَلُ
Allah-azwj Mighty and Majestic Revealed unto that Prophet-as: “Go to so and so king and let him know that I-azwj Have Delayed his term and have Increased in his lifetime by fifteen years”. That Prophet-as said: ‘O Lord-azwj! You-azwj Know that I-as do not lie at all’. Allah-azwj Mighty and Majestic Said to him-as: “But rather, you-as are an ordered servant, therefore deliver that, and Allah-azwj will not be questioned about whatever He-azwj Does”.
ثُمَّ الْتَفَتَ إِلَى سُلَيْمَانَ فَقَالَ أَحْسَبُكَ ضَاهَيْتَ الْيَهُودَ فِي هَذَا الْبَابِ قَالَ أَعُوذُ بِاللَّهِ مِنْ ذَلِكَ وَ مَا قَالَتِ الْيَهُودُ قَالَ قَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ يَعْنُونَ أَنَّ اللَّهَ تَعَالَى قَدْ فَرَغَ مِنَ الْأَمْرِ فَلَيْسَ يُحْدِثُ شَيْئاً فَقَالَ اللَّهُ عَزَّ وَ جَلَ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُوا بِما قالُوا
Then he-asws turned towards Suleyman and he-asws said: ‘Would it suffice you, the approach of the Jews regarding this subject?’ He said, ‘I seek Refuge from that, and what do the Jews say?’ He-asws said: ‘The Jews said: ‘The Hand of Allah is tied up!’ [5:64], meaning that Allah-azwj is free from the Command, so He-azwj doesn’t bring anything new into being. Allah-azwj Mighty and Majestic Said: Their hands shall be Shackled and they would be Cursed for what they are saying [5:64].
وَ لَقَدْ سَمِعْتُ قَوْماً سَأَلُوا أَبِي مُوسَى بْنَ جَعْفَرٍ عَنِ الْبَدَاءِ فَقَالَ وَ مَا يُنْكِرُ النَّاسُ مِنَ الْبَدَاءِ وَ أَنْ يَقِفَ اللَّهُ قَوْماً يُرْجِئُهُمْ لِأَمْرِهِ
And I-asws have heard a people asking my-asws father Musa-asws Bin Ja’far-asws about Al-Bada’a, and he-asws said: ‘And what do the people deny from Al Bada’a, and that Allah-azwj would Pause a people, Returning them to His-azwj Command?’
قَالَ سُلَيْمَانُ أَ لَا تُخْبِرُنِي عَنْ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ فِي أَيِّ شَيْءٍ أُنْزِلَتْ قَالَ يَا سُلَيْمَانُ لَيْلَةُ الْقَدْرِ يُقَدِّرُ اللَّهُ عَزَّ وَ جَلَّ فِيهَا مَا يَكُونُ مِنَ السَّنَةِ إِلَى السَّنَةِ مِنْ حَيَاةٍ أَوْ مَوْتٍ أَوْ خَيْرٍ أَوْ شَرٍّ أَوْ رِزْقٍ فَمَا قَدَّرَهُ فِي تِلْكَ اللَّيْلَةِ فَهُوَ مِنَ الْمَحْتُومِ
Suleyman said, ‘Can you inform me about: Surely We Revealed it during the Night of Pre-determination [97:1] (Surah Al-Qadr), for which thing was it Revealed?’ He-asws said: ‘O Suleyman! On the Night of Pre-determination, Allah-azwj Mighty and Majestic Determines during it what will be happening from year to year, from life, or death, or good, or evil, or sustenance. Whatever is Determined during that night, so it is from the inevitable’.
قَالَ سُلَيْمَانُ الْآنَ قَدْ فَهِمْتُ جُعِلْتُ فِدَاكَ فَزِدْنِي
Suleyman said, ‘Now I have understood. May I be sacrificed for you-asws, increase for me’.
قَالَ يَا سُلَيْمَانُ إِنَّ مِنَ الْأُمُورِ أُمُوراً مَوْقُوفَةً عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ
He-asws said: ‘O Suleyman! From the matters, there are matters paused in the Presence of Allah-azwj Blessed and Exalted. He-azwj Brings forward from these whatever He-azwj so Desires to and Delays whatever He-azwj Desires.
يَا سُلَيْمَانُ إِنَّ عَلِيّاً ع كَانَ يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عَلَّمَهُ اللَّهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ يَكُونُ وَ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ وَ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ
O Suleyman! Ali-asws was saying: ‘The knowledge are two knowledge(s) – There is a knowledge which Allah-azwj Taught to His-azwj Angels and His-azwj Rasools-as, so, whatever He-azwj Taught to His-azwj Angels and His-azwj Rasools-as, it will be happening, and He-azwj will neither belie Himself-azwj nor His-azwj Angels nor His-azwj Rasools-as; and there is a knowledge treasured, He-azwj does not Notify anyone from His-azwj creatures. He-azwj Brings forward from it what He-azwj Desires and Delays what He-azwj Desires, and Deletes whatever He-azwj so Desires to, and Affirms whatever He-azwj Desires to’.
قَالَ سُلَيْمَانُ لِلْمَأْمُونِ يَا أَمِيرَ الْمُؤْمِنِينَ لَا أُنْكِرُ بَعْدَ يَوْمِي هَذَا الْبَدَاءَ وَ لَا أُكَذِّبُ بِهِ إِنْ شَاءَ اللَّهُ فَقَالَ الْمَأْمُونُ يَا سُلَيْمَانُ سَلْ أَبَا الْحَسَنِ عَمَّا بَدَا لَكَ وَ عَلَيْكَ بِحُسْنِ الِاسْتِمَاعِ وَ الْإِنْصَافِ قَالَ سُلَيْمَانُ يَا سَيِّدِي أَسْأَلُكَ قَالَ الرِّضَا سَلْ عَمَّا بَدَا لَكَ
Suleyman said to Al-Mamoun, ‘O commander of the faithful! I will neither deny this Al-Bada’a after this day of mine nor will I belie it, if Allah-azwj so Desires’. Al-Mamoun said, ‘O Suleyman! Ask Abu Al-Hassan-asws about whatever comes to you, and upon you is to be with excellent listening and the fairness’. Suleyman said, ‘O my Master-asws, can I ask you-asws?’ Al-Reza-asws said: ‘Ask about whatever comes to you’.
قَالَ مَا تَقُولُ فِيمَنْ جَعَلَ الْإِرَادَةَ اسْماً وَ صِفَةً مِثْلَ حَيٍّ وَ سَمِيعٍ وَ بَصِيرٍ وَ قَدِيرٍ
He said, ‘What are you saying regarding the One Who Makes the Will as descriptive Names like, Living, Hearing, Seeing, and Powerful?’
قَالَ الرِّضَا ع إِنَّمَا قُلْتُمْ حَدَثَتِ الْأَشْيَاءُ وَ اخْتَلَفَتْ لِأَنَّهُ شَاءَ وَ أَرَادَ وَ لَمْ تَقُولُوا حَدَثَتْ وَ اخْتَلَفَتْ لِأَنَّهُ سَمِيعٌ بَصِيرٌ فَهَذَا دَلِيلٌ عَلَى أَنَّهَا لَيْسَتْ مِثْلَ سَمِيعٍ وَ لَا بَصِيرٍ وَ لَا قَدِيرٍ قَالَ سُلَيْمَانُ فَإِنَّهُ لَمْ يَزَلْ مُرِيداً قَالَ يَا سُلَيْمَانُ فَإِرَادَتُهُ غَيْرُهُ قَالَ نَعَمْ
Al-Reza-asws said: ‘But rather you said, ‘The things occurred and deferred because He-azwj Desired and Intended’, but you did not say, ‘They occurred and differed because He-azwj is Hearing, Seeing’. This is evidence upon that it isn’t like hearing, nor seeing, nor able’. Suleyman said, ‘He-azwj did not cease to be Intending?’ He-asws said: ‘O Suleyman! Is His-azwj Intention other than Him-azwj?’ He said, ‘Yes’.
قَالَ فَقَدْ أَثْبَتَ مَعَهُ شَيْئاً غَيْرَهُ لَمْ يَزَلْ قَالَ سُلَيْمَانُ مَا أَثْبَتُّ قَالَ الرِّضَا ع أَ هِيَ مُحْدَثَةٌ قَالَ سُلَيْمَانُ لَا مَا هِيَ مُحْدَثَةً فَصَاحَ بِهِ الْمَأْمُونُ وَ قَالَ يَا سُلَيْمَانُ مِثْلُهُ يُعَايَا أَوْ يُكَابَرُ عَلَيْكَ بِالْإِنْصَافِ أَ مَا تَرَى مَنْ حَوْلَكَ مِنْ أَهْلِ النَّظَرِ
He-asws said: ‘Then it is proven there was something other than Him-azwj, not cease to exist!’ Suleyman said, ‘Not proven’. Al-Reza-asws said: ‘Is it an occurrence?’ Suleyman said, ‘No, it is not an occurrence’. Al-Mamoun sighed with it and said, ‘O Suleyman! You are tiring (him-asws) with the like of it, or being arrogant? Upon you is to be with the fairness. Do you not see around from the people of consideration?’
ثُمَّ قَالَ كَلِّمْهُ يَا أَبَا الْحَسَنِ فَإِنَّهُ مُتَكَلِّمُ خُرَاسَانَ فَأَعَادَ عَلَيْهِ الْمَسْأَلَةَ فَقَالَ هِيَ مُحْدَثَةٌ يَا سُلَيْمَانُ فَإِنَّ الشَّيْءَ إِذَا لَمْ يَكُنْ أَزَلِيّاً كَانَ مُحْدَثاً وَ إِذَا لَمْ يَكُنْ مُحْدَثاً كَانَ أَزَلِيّاً
Then he said, ‘Speak to him, O Abu Al Hassan-asws, for he is a speaker of Khorasan’. So, he reiterated the question to him-asws, and he-asws said: ‘It is an occurrence, O Suleyman, for the thing, when it does not happen to be eternal (temporal), would be an occurrence, and when it does not happen to be an occurrence, would be eternal’.
قَالَ سُلَيْمَانُ إِرَادَتُهُ مِنْهُ كَمَا أَنَّ سَمْعَهُ مِنْهُ وَ بَصَرَهُ مِنْهُ وَ عِلْمَهُ مِنْهُ قَالَ الرِّضَا ع فَإِرَادَتُهُ نَفْسُهُ قَالَ لَا قَالَ فَلَيْسَ الْمُرِيدُ مِثْلَ السَّمِيعِ وَ الْبَصِيرِ قَالَ سُلَيْمَانُ إِنَّمَا أَرَادَ نَفْسُهُ كَمَا سَمِعَ نَفْسُهُ وَ أَبْصَرَ نَفْسُهُ وَ عَلِمَ نَفْسُهُ
Suleyman said, ‘His-azwj Intention from Him-azwj is as if He-azwj Hears from it, and Sees from it, and Knows from it?’ Al-Reza-asws said: ‘Is His-azwj Intention (Will) Himself-azwj?’ He-asws said: ‘No’. He-asws said: ‘The intended wouldn’t be like the ears and the eyes’. Suleyman said, ‘But rather, He-azwj Intends Himself-azwj just as He-azwj Hears Himself-saww, and Sees Himself-azwj, and Knows Himself-azwj’.
قَالَ الرِّضَا ع مَا مَعْنَى أَرَادَ نَفْسُهُ أَرَادَ أَنْ يَكُونَ شَيْئاً أَوْ أَرَادَ أَنْ يَكُونَ حَيّاً أَوْ سَمِيعاً أَوْ بَصِيراً أَوْ قَدِيراً قَالَ نَعَمْ قَالَ الرِّضَا ع أَ فَبِإِرَادَتِهِ كَانَ ذَلِكَ قَالَ سُلَيْمَانُ نَعَمْ قَالَ الرِّضَا ع فَلَيْسَ لِقَوْلِكَ أَرَادَ أَنْ يَكُونَ حَيّاً سَمِيعاً بَصِيراً مَعْنًى إِذَا لَمْ يَكُنْ ذَلِكَ بِإِرَادَتِهِ قَالَ سُلَيْمَانُ بَلَى قَدْ كَانَ ذَلِكَ بِإِرَادَتِهِ
Al-Reza-asws said: ‘What is the meaning of ‘Intends Himself-azwj’? Does He-azwj Intend a thing to come into being, or Intends to be Alive, or Hearing, or Seeing, or Able?’ He said, ‘Yes’. Al-Reza-asws said: ‘So, that happens by His-azwj Intention?’ Suleyman said, ‘Yes’. Al-Reza-asws said: ‘Isn’t it your word that He-azwj Intends to be Alive, Hearing, Seeing, meaning when that does not happen by His-azwj Intention?’ Suleyman said, ‘Yes, that does happen by His-azwj Intention’.
فَضَحِكَ الْمَأْمُونُ وَ مَنْ حَوْلَهُ وَ ضَحِكَ الرِّضَا ع ثُمَّ قَالَ لَهُمْ ارْفُقُوا بِمُتَكَلِّمِ خُرَاسَانَ فَقَالَ يَا سُلَيْمَانُ فَقَدْ حَالَ عِنْدَكُمْ عَنْ حَالِهِ وَ تَغَيَّرَ عَنْهَا وَ هَذَا مَا لَا يُوصَفُ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَانْقَطَعَ
Al-Mamoun and the ones around him laughed, and Al-Reza-asws smiled, then said to them: ‘Be kind to the speaker of Khorasan’. He-asws said: ‘O Suleyman! Your situation with you has changed from its state to another, and this is not what Allah-azwj Mighty and Majestic can be described with’. He terminated.
ثُمَّ قَالَ الرِّضَا ع يَا سُلَيْمَانُ أَسْأَلُكَ مَسْأَلَةً قَالَ سَلْ جُعِلْتُ فِدَاكَ قَالَ أَخْبِرْنِي عَنْكَ وَ عَنْ أَصْحَابِكَ تُكَلِّمُونَ النَّاسَ بِمَا تَفْقَهُونَ وَ تَعْرِفُونَ أَوْ بِمَا لَا تَفْقَهُونَ وَ لَا تَعْرِفُونَ قَالَ بِمَا نَفْقَهُ وَ نَعْلَمُ
Then Al-Reza-asws said: ‘O Suleyman! I-asws would like to ask you a question’. He said, ‘Ask, may I be sacrificed for you-asws!’ He-asws said: ‘Inform me about you, and about your companions. Are you speaking to the people with what you are knowing or with what you are neither understanding nor knowing?’ He said, ‘With what we understand and know’.
قَالَ الرِّضَا ع فَالَّذِي يَعْلَمُ النَّاسُ أَنَّ الْمُرِيدَ غَيْرُ الْإِرَادَةِ وَ أَنَّ الْمُرِيدَ قَبْلَ الْإِرَادَةِ وَ أَنَّ الْفَاعِلَ قَبْلَ الْمَفْعُولِ وَ هَذَا يُبْطِلُ قَوْلَكُمْ إِنَّ الْإِرَادَةَ وَ الْمُرِيدَ شَيْءٌ وَاحِدٌ
Al-Reza-asws said: ‘That which the people know is that, the intended is other than the intention, and that the intended is before the intention, and that the doer is before the done, and this invalidates your word that the intention and the intended is one thing’.
قَالَ جُعِلْتُ فِدَاكَ لَيْسَ ذَاكَ مِنْهُ عَلَى مَا يَعْرِفُ النَّاسُ وَ لَا عَلَى مَا يَفْقَهُونَ قَالَ فَأَرَاكُمُ ادَّعَيْتُمْ عِلْمَ ذَلِكَ بِلَا مَعْرِفَةٍ وَ قُلْتُمُ الْإِرَادَةُ كَالسَّمْعِ وَ الْبَصَرِ وَ إِذًا كَانَ ذَلِكَ عِنْدَكُمْ عَلَى مَا لَا يُعْرَفُ وَ لَا يُعْقَلُ فَلَمْ يُحِرْ جَوَاباً
He said, ‘May I be sacrificed for you-asws! That isn’t from Him-azwj upon what the people recognise, nor upon what they are understanding’. He-asws said: ‘I-asws see you to have claimed upon that without any recognition, and you are saying, ‘The intention is like the hearing and the seeing’, and when it was that with you upon what is neither recognised not understood’. He did not give an answer.
ثُمَّ قَالَ الرِّضَا ع يَا سُلَيْمَانُ هَلْ يَعْلَمُ اللَّهُ جَمِيعَ مَا فِي الْجَنَّةِ وَ النَّارِ قَالَ سُلَيْمَانُ نَعَمْ قَالَ فَيَكُونُ مَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنَّهُ يَكُونُ مِنْ ذَلِكَ قَالَ نَعَمْ قَالَ فَإِذَا كَانَ حَتَّى لَا يَبْقَى مِنْهُ شَيْءٌ إِلَّا كَانَ أَ يَزِيدُهُمْ أَوْ يَطْوِيهِ عَنْهُمْ قَالَ سُلَيْمَانُ بَلْ يَزِيدُهُمْ
Then Al-Reza-asws said: ‘O Suleyman! Does Allah-azwj Know the entirety of what is in the Paradise and the Fire?’ Suleyman said, ‘Yes’. He-asws said: ‘It comes into being, what Allah-azwj Mighty and Majestic Knows it would be coming into being from that?’ He said, ‘Yes’. He-asws said: ‘So when it happens until there does not remain anything from it, except it comes into being, does He-azwj Increase them or Rolls it back from them?’ Suleyman said, ‘But, He-azwj Increases them’.
قَالَ فَأَرَاهُ فِي قَوْلِكَ قَدْ زَادَهُمْ مَا لَمْ يَكُنْ فِي عِلْمِهِ أَنَّهُ يَكُونُ قَالَ جُعِلْتُ فِدَاكَ فَالْمَزِيدُ لَا غَايَةَ لَهُ
He-asws said: ‘I-asws see in your words, He-azwj has Increased them what did not occur in His-azwj Knowledge that it would be happening’. He said, ‘May I be sacrificed for you-asws! But, the increase, there is no peak for it’.
قَالَ فَلَيْسَ يُحِيطُ عِلْمُهُ عِنْدَكُمْ بِمَا يَكُونُ فِيهِمَا إِذَا لَمْ يَعْرِفْ غَايَةَ ذَلِكَ وَ إِذَا لَمْ يُحِطْ عِلْمُهُ بِمَا يَكُونُ فِيهِمَا لَمْ يَعْلَمْ مَا يَكُونُ فِيهِمَا أَنْ يَكُونَ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً
He-asws said: ‘With you, His-azwj Knowledge does not Encompass with what would be happening regarding these, then the peak of that is not known; and when His-azwj Knowledge does not encompass with what would be happening regarding these, He-azwj does not Know what would be happening regarding these that they would be coming into being. Allah-azwj is Exalted from that, Loftier, Greater’.
قَالَ سُلَيْمَانُ إِنَّمَا قُلْتُ لَا يَعْلَمُهُ لِأَنَّهُ لَا غَايَةَ لِهَذَا لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ وَصَفَهُمَا بِالْخُلُودِ وَ كَرِهْنَا أَنْ نَجْعَلَ لَهُمَا انْقِطَاعاً
Suleyman said, ‘But rather, I said, ‘He-azwj does not Know it because there is no peak for this, because Allah-azwj Mighty and Majestic Described these with the eternality, and we dislike that we make a termination to be for these’.
قَالَ الرِّضَا ع لَيْسَ عِلْمُهُ بِذَلِكَ بِمُوجِبٍ لِانْقِطَاعِهِ عَنْهُمْ لِأَنَّهُ قَدْ يَعْلَمُ ذَلِكَ ثُمَّ يَزِيدُهُمْ ثُمَّ لَا يَقْطَعُهُ عَنْهُمْ وَ كَذَلِكَ قَالَ عَزَّ وَ جَلَ فِي كِتَابِهِ كُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَيْرَها لِيَذُوقُوا الْعَذابَ وَ قَالَ لِأَهْلِ الْجَنَّةِ عَطاءً غَيْرَ مَجْذُوذٍ وَ قَالَ عَزَّ وَ جَلَ وَ فاكِهَةٍ كَثِيرَةٍ لا مَقْطُوعَةٍ وَ لا مَمْنُوعَةٍ
Al-Reza-asws said: ‘His-azwj Knowledge of that doesn’t Obligate termination of it from them, because He-azwj has Known that, then Increases them not Cutting it off from them, and like that Allah-azwj Mighty and Majestic Said in His-azwj Book: Every time their skins are thoroughly burned, We will Replace them for other skins, so that they would be (re) tasting the Punishment [4:56], and Said to the people of the Paradise: being a Gift without interruption [11:108]; and the Mighty and Majestic Said: Neither interrupted nor forbidden [56:33].
فَهُوَ جَلَّ وَ عَزَّ يَعْلَمُ ذَلِكَ وَ لَا يَقْطَعُ عَنْهُمُ الزِّيَادَةَ أَ رَأَيْتَ مَا أَكَلَ أَهْلُ الْجَنَّةِ وَ مَا شَرِبُوا أَ لَيْسَ يُخْلِفُ مَكَانَهُ قَالَ بَلَى
Thus, the Mighty and Majestic Knows that and will not be Cutting off the increase from them. What is your view of what the people of the Paradise would eat and drink, would it be replaced in its place?’ He said, ‘Yes’. He-asws said: ‘Isn’t that cut off from them and (then) would be replaced in its place?’ Suleyman said, ‘No’.
قَالَ أَ فَيَكُونُ يَقْطَعُ ذَلِكَ عَنْهُمْ وَ قَدْ أَخْلَفَ مَكَانَهُ قَالَ سُلَيْمَانُ لَا قَالَ فَكَذَلِكَ كُلَّمَا يَكُونُ فِيهَا إِذَا أَخْلَفَ مَكَانَهُ فَلَيْسَ بِمَقْطُوعٍ عَنْهُمْ قَالَ سُلَيْمَانُ بَلْ يَقْطَعُهُ عَنْهُمْ وَ لَا يَزِيدُهُمْ
He-asws said: ‘Did that cutting off from them happen, and it has been replaced in its place?’ Suleyman said, ‘No’. He-asws said: ‘Like that, all what happens with regards to it, when it is replaced in its place, isn’t a termination from them’. Suleyman said, ‘But He-azwj Cuts it off from them and does not increase them’.
قَالَ الرِّضَا ع إِذاً يَبِيدُ مَا فِيهِمَا وَ هَذَا يَا سُلَيْمَانُ إِبْطَالُ الْخُلُودِ وَ خِلَافُ الْكِتَابِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَهُمْ ما يَشاؤُنَ فِيها وَ لَدَيْنا مَزِيدٌ وَ يَقُولُ عَزَّ وَ جَلَ عَطاءً غَيْرَ مَجْذُوذٍ وَ يَقُولُ عَزَّ وَ جَلَ وَ ما هُمْ مِنْها بِمُخْرَجِينَ وَ يَقُولُ عَزَّ وَ جَلَ خالِدِينَ فِيها أَبَداً وَ يَقُولُ عَزَّ وَ جَلَ وَ فاكِهَةٍ كَثِيرَةٍ لا مَقْطُوعَةٍ وَ لا مَمْنُوعَةٍ فَلَمْ يُحِرْ جَوَاباً
Al-Reza-asws said: ‘When it destroys what is therein, and this, O Suleyman, invalidates the eternality and opposes the Book, because Allah-azwj Mighty and Majestic is Saying: For them would be whatever they so desire therein, and with Us would be more yet [50:35]; and the Mighty and Majestic is Saying: being a Gift without interruption [11:108]; and the Mighty and Majestic is Saying: and they will not be exited from it [15:48]; and the Mighty and Majestic is Saying: abiding therein forever, [4:122]; and the Mighty and Majestic is Saying: And abundant fruit [56:32] Neither interrupted nor forbidden [56:33]’. He could not respond.
ثُمَّ قَالَ الرِّضَا ع يَا سُلَيْمَانُ أَ لَا تُخْبِرُنِي عَنِ الْإِرَادَةِ فِعْلٌ هِيَ أَمْ غَيْرُ فِعْلٍ قَالَ بَلَى هِيَ فِعْلٌ قَالَ فَهِيَ مُحْدَثَةٌ لِأَنَّ الْفِعْلَ كُلَّهُ مُحْدَثٌ قَالَ لَيْسَتْ بِفِعْلٍ قَالَ فَمَعَهُ غَيْرُهُ لَمْ يَزَلْ قَالَ سُلَيْمَانُ الْإِرَادَةُ هِيَ الْإِنْشَاءُ
Then Al-Reza-asws said: ‘O Suleyman! Can you inform me about the Intention, is it a deed or a non-deed?’ He said, ‘But, it is a deed’. He-asws said: ‘Then it is an occurrence, because the deed, all of it are occurrences’. He said, ‘It isn’t a deed’. He-asws said, ‘Then something else was with Him-azwj eternally’. Suleyman said, ‘The Intention, it is the creation’.
قَالَ يَا سُلَيْمَانُ هَذَا الَّذِي عِبْتُمُوهُ عَلَى ضِرَارٍ وَ أَصْحَابِهِ مِنْ قَوْلِهِمْ إِنَّ كُلَّ مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَ فِي سَمَاءٍ أَوْ أَرْضٍ أَوْ بَحْرٍ أَوْ بَرٍّ مِنْ كَلْبٍ أَوْ خِنْزِيرٍ أَوْ قِرْدٍ أَوْ إِنْسَانٍ أَوْ دَابَّةٍ إِرَادَةُ اللَّهِ وَ إِنَّ إِرَادَةَ اللَّهِ تَحْيَا وَ تَمُوتُ وَ تَذْهَبُ وَ تَأْكُلُ وَ تَشْرَبُ وَ تَنْكِحُ وَ تَلِدُ وَ تَظْلِمُ وَ تَفْعَلُ الْفَوَاحِشَ وَ تَكْفُرُ وَ تُشْرِكُ فَنَبْرَأُ مِنْهَا وَ نُعَادِيهَا وَ هَذَا حَدُّهَا
He-asws said: ‘O Suleyman! This is which you faulted Zarar and his companions of their words that all what Allah-azwj Mighty and Majestic Created in the sky, or earth, or sea, or land, from a dog, or pig, or monkey, or human, or animal, is the Intention of Allah-azwj, and that the Intention of Allah-azwj Revives and Causes to die’, and you go, and eat, and drink, and marry, and procreate, and oppress, and do the immoralities, and commit Kufr, and associate, so we-asws disavow from it and oppose it, and this is its limit’.
قَالَ سُلَيْمَانُ إِنَّهَا كَالسَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ قَالَ الرِّضَا ع قَدْ رَجَعْتَ إِلَى هَذَا ثَانِيَةً فَأَخْبِرْنِي عَنِ السَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ أَ مَصْنُوعٌ قَالَ سُلَيْمَانُ لَا قَالَ الرِّضَا ع فَكَيْفَ نَفَيْتُمُوهُ فَمَرَّةً قُلْتُمْ لَمْ يُرِدْ وَ مَرَّةً قُلْتُمْ أَرَادَ وَ لَيْسَتْ بِمَفْعُولٍ لَهُ
Suleyman said, ‘But rather (it is) like the hearing, and the seeing, and the knowing’. Al-Reza-asws said: ‘You have returned to this for the second time. Inform me about the hearing, and the seeing, and the knowing, are these made?’ Suleyman said, ‘No’. Al-Reza-asws said: ‘Then how do you negate it? Sometimes you are saying, He-azwj does not Intend, and sometimes you are saying He-azwj does Intend and there isn’t an effect for Him-azwj?’
قَالَ سُلَيْمَانُ إِنَّمَا ذَلِكَ كَقَوْلِنَا مَرَّةً عَلِمَ وَ مَرَّةً لَمْ يَعْلَمْ قَالَ الرِّضَا ع لَيْسَ ذَلِكَ سَوَاءً لِأَنَّ نَفْيَ الْمَعْلُومِ لَيْسَ بِنَفْيِ الْعِلْمِ وَ نَفْيُ الْمُرَادِ نَفْيُ الْإِرَادَةِ أَنْ تَكُونَ لِأَنَّ الشَّيْءَ إِذَا لَمْ يُرَدْ لَمْ يَكُنْ إِرَادَةٌ وَ قَدْ يَكُونُ الْعِلْمُ ثَابِتاً وَ إِنْ لَمْ يَكُنِ الْمَعْلُومُ بِمَنْزِلَةِ الْبَصَرِ فَقَدْ يَكُونُ الْإِنْسَانُ بَصِيراً وَ إِنْ لَمْ يَكُنِ الْمُبْصَرُ وَ يَكُونُ الْعِلْمُ ثَابِتاً وَ إِنْ لَمْ يَكُنِ الْمَعْلُومُ
Suleyman said, ‘But rather, that is like our words, ‘Sometimes one knows and sometimes one does not know’. Al-Reza-asws said: ‘That isn’t the same, because a negation of the known isn’t a negation of the knowledge, and negation of the intended negates the intention that it would be happening, because the thing, when it is not intended, there cannot happen to be an intention, and the knowledge happens to be proven and even if it does not happen to be known, at the status of the sight, so the human happens to be seeing and even if he does not happen to be the seen, and the knowledge happens to be proven and even if it does not happen to be known’.
قَالَ سُلَيْمَانُ إِنَّهَا مَصْنُوعَةٌ قَالَ فَهِيَ مُحْدَثَةٌ لَيْسَتْ كَالسَّمْعِ وَ الْبَصَرِ لِأَنَّ السَّمْعَ وَ الْبَصَرَ لَيْسَا بِمَصْنُوعَيْنِ وَ هَذِهِ مَصْنُوعَةٌ قَالَ سُلَيْمَانُ إِنَّهَا صِفَةٌ مِنْ صِفَاتِهِ لَمْ تَزَلْ قَالَ فَيَنْبَغِي أَنْ يَكُونَ الْإِنْسَانُ لَمْ يَزَلْ لِأَنَّ صِفَتَهُ لَمْ تَزَلْ قَالَ سُلَيْمَانُ لَا لِأَنَّهُ لَمْ يَفْعَلْهَا قَالَ الرِّضَا ع يَا خُرَاسَانِيُّ مَا أَكْثَرَ غَلَطَكَ أَ فَلَيْسَ بِإِرَادَتِهِ وَ قَوْلِهِ تَكُونُ الْأَشْيَاءُ قَالَ سُلَيْمَانُ لَا
Suleyman said, ‘It is made’. He-asws said: ‘Then it is an occurrence. It isn’t like the hearing and the seeing, because the hearing and the seeing are not made, and this is made’. Suleyman said, ‘It is an attribute from His-azwj Attributes, not eternal’. He-asws said: ‘Then it is befitting that the human being happens to be temporal, because his attributes are temporal’. Suleyman said, ‘No, because he did not do these’. Al-Reza-asws said: ‘O Khurasany! How frequently you are wrong! Isn’t it by His-azwj Intention and His-azwj Word the things come into being?’ Suleyman said, ‘No’.
قَالَ فَإِذَا لَمْ تَكُنْ بِإِرَادَتِهِ وَ لَا مَشِيَّتِهِ وَ لَا أَمْرِهِ وَ لَا بِالْمُبَاشَرَةِ فَكَيْفَ يَكُونُ ذَلِكَ تَعَالَى اللَّهُ عَنْ ذَلِكَ فَلَمْ يُحِرْ جَوَاباً
He-asws said: ‘When it does not come into being by His-azwj Intention, nor His-azwj Desire, nor His-azwj Command, nor directly, then how does that happen? Allah-azwj is Exalted from that’. He could not give an answer.
ثُمَّ قَالَ الرِّضَا ع أَ لَا تُخْبِرُنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ إِذا أَرَدْنا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنا مُتْرَفِيها فَفَسَقُوا فِيها يَعْنِي بِذَلِكَ أَنَّهُ يُحْدِثُ إِرَادَةً قَالَ لَهُ نَعَمْ قَالَ فَإِذَا أَحْدَثَ إِرَادَةً كَانَ قَوْلُكَ إِنَّ الْإِرَادَةَ هِيَ هُوَ أَوْ شَيْءٌ مِنْهُ بَاطِلًا لِأَنَّهُ لَا يَكُونُ أَنْ يُحْدِثَ نَفْسَهُ وَ لَا يَتَغَيَّرُ عَنْ حَالِهِ تَعَالَى اللَّهُ عَنْ ذَلِكَ
Then Al-Reza-asws said: ‘Can you inform me-asws about the Words of Allah-azwj Mighty and Majestic: And when We Intend to Destroy a town, We Send Our Commandment to its wealthy ones, but they transgress therein, [17:16], meaning by that He-azwj occurred an Intention?’ He said to him-asws, ‘Yes’. He-asws said: ‘When an Intention occurs, your word that the Intention that it is Him-azwj, or a thing from Him-azwj, is hereby invalidated, because He-azwj cannot bring into being Himself-azwj, nor change from His-azwj state. He-azwj is Exalted from that’.
قَالَ سُلَيْمَانُ إِنَّهُ لَمْ يَكُنْ عَنَى بِذَلِكَ أَنَّهُ يُحْدِثُ إِرَادَةً قَالَ فَمَا عَنَى بِهِ قَالَ عَنَى بِهِ فِعْلَ الشَّيْءِ قَالَ الرِّضَا ع وَيْلَكَ كَمْ تُرَدِّدُ هَذِهِ الْمَسْأَلَةَ وَ قَدْ أَخْبَرْتُكَ أَنَّ الْإِرَادَةَ مُحْدَثَةٌ لِأَنَّ فِعْلَ الشَّيْءِ مُحْدَثٌ قَالَ فَلَيْسَ لَهَا مَعْنًى
Suleyman said, ‘It does not mean by that, his Intention is an occurrence’. He-asws said: ‘What is meant by it?’ He said, ‘It means by it the act of the thing’. Al-Reza-asws said: ‘Woe be unto you! How much you hesitate on this issue, and I-asws have already informed you that the Intention is an occurrence, because a deed of the thing is an occurrence?’ He said, ‘There isn’t a meaning for it’.
قَالَ الرِّضَا ع قَدْ وَصَفَ نَفْسَهُ عِنْدَكُمْ حَتَّى وَصَفَهَا بِالْإِرَادَةِ بِمَا لَا مَعْنَى لَهُ فَإِذَا لَمْ يَكُنْ لَهَا مَعْنًى قَدِيمٌ وَ لَا حَدِيثٌ بَطَلَ قَوْلُكُمْ إِنَّ اللَّهَ لَمْ يَزَلْ مُرِيداً
Al-Reza-asws said: ‘You have described His-azwj Self with you until you described it as the Intention with what there is no meaning for it. When there does not happen to have a meaning for it, ancient and not an occurrence, it invalidates your word that Allah-azwj does not cease to be an Intender’.
قَالَ سُلَيْمَانُ إِنَّمَا عَنَيْتُ أَنَّهَا فِعْلٌ مِنَ اللَّهِ لَمْ يَزَلْ قَالَ أَ لَا تَعْلَمُ أَنَّ مَا لَمْ يَزَلْ لَا يَكُونُ مَفْعُولًا وَ قَدِيماً حَدِيثاً فِي حَالَةٍ وَاحِدَةٍ فَلَمْ يُحِرْ جَوَاباً
Suleyman said, ‘But rather it meant it is a deed from Allah-azwj, not ceasing to exist’. He-asws said: ‘Don’t you know that what does not cease to be, cannot happen to be an effect, and an ancient in one state? He could not give an answer.
قَالَ الرِّضَا ع لَا بَأْسَ أَتْمِمْ مَسْأَلَتَكَ قَالَ سُلَيْمَانُ قُلْتُ إِنَّ الْإِرَادَةَ صِفَةٌ مِنْ صِفَاتِهِ قَالَ الرِّضَا ع كَمْ تُرَدِّدُ عَلَيَّ أَنَّهَا صِفَةٌ مِنْ صِفَاتِهِ فَصِفَتُهُ مُحْدَثَةٌ أَوْ لَمْ تَزَلْ قَالَ سُلَيْمَانُ مُحْدَثَةٌ قَالَ الرِّضَا ع اللَّهُ أَكْبَرُ فَالْإِرَادَةُ مُحْدَثَةٌ وَ إِنْ كَانَتْ صِفَةً مِنْ صِفَاتِهِ لَمْ تَزَلْ فَلَمْ يُرِدْ شَيْئاً
Al-Reza-asws said: ‘There is no problem, complete your question’. Suleyman said, ‘I say that the Intention is an attribute from His-azwj Attributes’. Al-Reza-asws said: ‘Allah-azwj is the Greatest! So, the Intention is an occurrence, and even if it be an attribute from His-azwj Attributes, not ceasing to be’. He could not respond anything.
قَالَ الرِّضَا ع إِنَّ مَا لَمْ يَزَلْ لَا يَكُونُ مَفْعُولًا قَالَ سُلَيْمَانُ لَيْسَ الْأَشْيَاءُ إِرَادَةً وَ لَمْ يُرِدْ شَيْئاً قَالَ الرِّضَا ع وُسْوِسْتَ يَا سُلَيْمَانُ فَقَدْ فَعَلَ وَ خَلَقَ مَا لَمْ يَزَلْ خَلَقَهُ وَ فَعَلَهُ وَ هَذِهِ صِفَةُ مَنْ لَا يَدْرِي مَا فَعَلَ تَعَالَى اللَّهُ عَنْ ذَلِكَ
Al-Reza-asws said: ‘What does not cease to be cannot be an effect’. Suleyman said, ‘The things aren’t an Intention, and He-azwj did not Intend anything’. Al-Reza-asws said: ‘You are uncertain, O Suleyman. He-azwj has Done and Created what He-azwj did not Intend Creating it and Doing it, and these are attributes of one who does not know what to do. Allah-azwj is Exalted from that’.
قَالَ سُلَيْمَانُ يَا سَيِّدِي فَقَدْ أَخْبَرْتُكَ أَنَّهَا كَالسَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ قَالَ الْمَأْمُونُ وَيْلَكَ يَا سُلَيْمَانُ كَمْ هَذَا الْغَلَطُ وَ التَّرْدَادُ اقْطَعْ هَذَا وَ خُذْ فِي غَيْرِهِ إِذْ لَسْتَ تَقْوَى عَلَى غَيْرِ هَذَا الرَّدِّ قَالَ الرِّضَا ع دَعْهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَقْطَعْ عَلَيْهِ مَسْأَلَتَهُ فَيَجْعَلَهَا حُجَّةً تَكَلَّمْ يَا سُلَيْمَانُ
Suleyman said, ‘O my Master-asws! I have informed you-asws that it is like the hearing, and the seeing, and the knowing’. Al-Mamoun said, ‘Woe be unto you, O Suleyman! How wrong this is and frequent? Cut off this and take in (to discuss) something else, when you aren’t strong enough upon changing this response’. Al-Reza-asws said: ‘Leave him, O commander of the faithful! Do not cut his questioning upon him, for he would make it an argument. Speak, O Suleyman!’
قَالَ قَدْ أَخْبَرْتُكَ أَنَّهَا كَالسَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ قَالَ الرِّضَا ع لَا بَأْسَ أَخْبِرْنِي عَنْ مَعْنَى هَذِهِ أَ مَعْنًى وَاحِدٌ أَوْ مَعَانِي مُخْتَلِفَةٌ قَالَ سُلَيْمَانُ مَعْنًى وَاحِدٌ قَالَ الرِّضَا ع فَمَعْنَى الْإِرَادَاتِ كُلِّهَا مَعْنًى وَاحِدٌ قَالَ سُلَيْمَانُ نَعَمْ قَالَ الرِّضَا ع فَإِنْ كَانَ مَعْنَاهَا مَعْنًى وَاحِداً كَانَتْ إِرَادَةُ الْقِيَامِ إِرَادَةَ الْقُعُودِ وَ إِرَادَةُ الْحَيَاةِ إِرَادَةَ الْمَوْتِ إِذْ كَانَتْ إِرَادَتُهُ وَاحِدَةً لَمْ يَتَقَدَّمْ بَعْضُهَا بَعْضاً وَ لَمْ يُخَالِفْ بَعْضُهَا بَعْضاً وَ كَانَ شَيْئاً وَاحِداً
He said, ‘I have informed you, it is like the hearing, and the seeing, and the knowing’. Al-Reza-asws said: ‘There is no problem. Inform me about the meaning of this. Is its meaning one or does it have different meanings?’ Suleyman said, ‘One meaning’. Al-Reza-asws said: ‘So, the meaning of the Intention, all of these, have one meaning?’ Suleyman said, ‘Yes’. Al-Reza-asws said: ‘If their meanings were one meaning, Intention of the standing would be an Intention of the sitting, and Intention of the living would be Intention of the death, when it was such that His-azwj Intentions were one, not preceding each other, and not staying behind each other, and would be one thing’.
قَالَ سُلَيْمَانُ إِنَّ مَعْنَاهَا مُخْتَلِفٌ قَالَ فَأَخْبِرْنِي عَنِ الْمُرِيدِ أَ هُوَ الْإِرَادَةُ أَوْ غَيْرُهَا قَالَ سُلَيْمَانُ بَلْ هُوَ الْإِرَادَةُ قَالَ الرِّضَا ع فَالْمُرِيدُ عِنْدَكُمْ مُخْتَلِفٌ إِذْ كَانَ هُوَ الْإِرَادَةَ قَالَ يَا سَيِّدِي لَيْسَ الْإِرَادَةُ الْمُرِيدَ قَالَ فَالْإِرَادَةُ مُحْدَثَةٌ وَ إِلَّا فَمَعَهُ غَيْرُهُ افْهَمْ وَ زِدْ فِي مَسْأَلَتِكَ
Suleyman said, ‘Their meanings are different. He-asws said: ‘Inform me about the intended, is it a transformation of the Intention or its change?’ Suleyman said, ‘But, it is the Intention. Al-Reza-asws said: ‘The intended (ones) are different in your presence, when it was the Intention’. He said, ‘O my Master-asws! The Intention isn’t the intended. He-asws said: ‘The Intention is an occurrence, or else something else with it. Do you understand a contradiction in your questioning?’
قَالَ سُلَيْمَانُ فَإِنَّهَا اسْمٌ مِنْ أَسْمَائِهِ قَالَ الرِّضَا ع هَلْ سَمَّى نَفْسَهُ بِذَلِكَ قَالَ سُلَيْمَانُ لَا لَمْ يُسَمِّ نَفْسَهُ بِذَلِكَ قَالَ الرِّضَا ع فَلَيْسَ لَكَ أَنْ تُسَمِّيَهُ بِمَا لَمْ يُسَمِّ بِهِ نَفْسَهُ
Suleyman said, ‘It is a Name from His-azwj Names’. Al-Reza-asws said: ‘Did He-azwj Name Himself-azwj with that?’ Suleyman said, ‘No, He-azwj did not Name Himself-azwj with that’. Al-Reza-asws said: ‘It isn’t for Him-azwj that you Name Him-azwj with what He-azwj did not Name Himself-azwj’.
قَالَ قَدْ وَصَفَ نَفْسَهُ بِأَنَّهُ مُرِيدٌ قَالَ الرِّضَا ع لَيْسَ صِفَتُهُ نَفْسَهُ أَنَّهُ مُرِيدٌ إِخْبَاراً عَنْ أَنَّهُ إِرَادَةٌ وَ لَا إِخْبَاراً عَنْ أَنَّ الْإِرَادَةَ اسْمٌ مِنْ أَسْمَائِهِ
He said, ‘He-azwj has Described Himself-azwj, meaning an Intended’. Al-Reza-asws said: ‘It isn’t His-azwj Attribute that He-azwj is an Intended Informing about that He-azwj Intended it, nor Informing about that the Intention is a Name from His-azwj Names’.
قَالَ سُلَيْمَانُ لِأَنَّ إِرَادَتَهُ عِلْمُهُ قَالَ الرِّضَا ع يَا جَاهِلُ فَإِذَا عَلِمَ الشَّيْءَ فَقَدْ أَرَادَهُ قَالَ سُلَيْمَانُ أَجَلْ قَالَ فَإِذَا لَمْ يُرِدْهُ لَمْ يَعْلَمْهُ قَالَ سُلَيْمَانُ أَجَلْ
Suleyman said, ‘Because His-azwj Intention is His-azwj Knowledge’. Al Reza-asws said: ‘O ignorant one! So, when He-azwj Knows the thing, so He-azwj has Intended it?’ Suleyman said, ‘Yes’. He-asws said: ‘So, when He-azwj does not Intend it, He-azwj does not Know it?’ Suleyman said, ‘Yes’.
قَالَ مِنْ أَيْنَ قُلْتَ ذَاكَ وَ مَا الدَّلِيلُ عَلَى أَنَّ إِرَادَتَهُ عِلْمُهُ وَ قَدْ يَعْلَمُ مَا لَا يُرِيدُهُ أَبَداً وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ لَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنا إِلَيْكَ فَهُوَ يَعْلَمُ كَيْفَ يَذْهَبُ بِهِ وَ لَا يَذْهَبُ بِهِ أَبَداً
He-asws said: ‘From where are you saying that? And what is the evidence upon that His-azwj Intention is His-azwj Knowledge? And He-azwj has Known what He-azwj does not Intend for ever, and these are the Words of the Mighty and Majestic: And if We so Desired, We would Take away that which We have Revealed to you [17:86]. Thus, He-azwj Knows How He-azwj will be Taking it away, and He-azwj will not be Taking it away, forever!’
قَالَ سُلَيْمَانُ لِأَنَّهُ قَدْ فَرَغَ مِنَ الْأَمْرِ فَلَيْسَ يَزِيدُ فِيهِ شَيْئاً قَالَ الرِّضَا ع هَذَا قَوْلُ الْيَهُودِ فَكَيْفَ قَالَ ادْعُونِي أَسْتَجِبْ لَكُمْ قَالَ سُلَيْمَانُ إِنَّمَا عَنَى بِذَلِكَ أَنَّهُ قَادِرٌ عَلَيْهِ قَالَ أَ فَيَعِدُ مَا لَا يَفِي بِهِ فَكَيْفَ قَالَ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ وَ قَالَ عَزَّ وَ جَلَ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ وَ قَدْ فَرَغَ مِنَ الْأَمْرِ فَلَمْ يُحِرْ جَوَاباً
Suleyman said, ‘Because He-azwj is free from the Command, and doesn’t increase anything in it’. Al-Reza-asws said: ‘This is the word of the Jews, so how did He-azwj Say: “Supplicate to Me, I will Answer you. [40:60]?’ Suleyman said, ‘But rather it means by that, He-azwj is Able upon it’. He-asws said: ‘So, does He-azwj Reach what He-azwj does not Fulfil it? Then how come He-azwj Said: He Increases in the creation whatever He so Desires to. [35:1]? And the Mighty and Majestic Said: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39], and He-azwj (as you claim) is free from the Command?’ He could not give an answer.
قَالَ الرِّضَا ع يَا سُلَيْمَانُ هَلْ يَعْلَمُ أَنَّ إِنْسَاناً يَكُونُ وَ لَا يُرِيدُ أَنْ يَخْلُقَ إِنْسَاناً أَبَداً أَوْ أَنَّ إِنْسَاناً يَمُوتُ وَ لَا يُرِيدُ أَنْ يَمُوتَ الْيَوْمَ قَالَ سُلَيْمَانُ نَعَمْ قَالَ الرِّضَا ع فَيَعْلَمُ أَنَّهُ يَكُونُ مَا يُرِيدُ أَنْ يَكُونَ أَوْ يَعْلَمُ أَنَّهُ يَكُونُ مَا لَا يُرِيدُ أَنْ يَكُونَ قَالَ يَعْلَمُ أَنَّهُمَا يَكُونَانِ جَمِيعاً
Al-Reza-asws said: ‘O Suleyman! Does He-azwj Know that human being would be coming into being and He-azwj does not Intend to Create human beings, ever? Or that human beings would be dying and He-azwj does not Intend that they would be dying today?’ Suleyman said, ‘Yes’. Al-Reza-asws said: ‘So, He-azwj Knows it would be happening what He-azwj Intends it to happen, or He-azwj Knows it would be happening what He-azwj did not Intend it to happen?’ He said, ‘He-azwj Knows they would both be happening altogether’.
قَالَ الرِّضَا ع إِذًا يَعْلَمُ أَنَّ إِنْسَاناً حَيٌّ مَيِّتٌ قَائِمٌ قَاعِدٌ أَعْمَى بَصِيرٌ فِي حَالَةٍ وَاحِدَةٍ وَ هَذَا هُوَ الْمَحَالُ قَالَ جُعِلْتُ فِدَاكَ فَإِنَّهُ يَعْلَمُ أَنْ يَكُونَ أَحَدُهُمَا دُونَ الْآخَرِ قَالَ لَا بَأْسَ فَأَيُّهُمَا يَكُونُ الَّذِي أَرَادَ أَنْ يَكُونَ أَوِ الَّذِي لَمْ يُرِدْ أَنْ يَكُونَ قَالَ سُلَيْمَانُ الَّذِي أَرَادَ أَنْ يَكُونَ
Al-Reza-asws said: ‘When He-azwj Knows that human beings live, die, stand, sit, blind, seeing in one state, and this, it is the impossible’. He said, ‘May I be sacrificed for you-asws! He-azwj Knows that one of the two would happen besides the other’. He-asws said: ‘There is no problem. Which of the two happens? That which He-azwj Intended it to happen? Or that which He-azwj did not Intend it to happen?’ Suleyman said, ‘That which He-azwj Intended it to happen’.
فَضَحِكَ الرِّضَا ع وَ الْمَأْمُونُ وَ أَصْحَابُ الْمَقَالاتِ قَالَ الرِّضَا ع غَلِطْتَ وَ تَرَكْتَ قَوْلَكَ إِنَّهُ يَعْلَمُ أَنَّ إِنْسَاناً يَمُوتُ الْيَوْمَ وَ هُوَ لَا يُرِيدُ أَنْ يَمُوتَ الْيَوْمَ وَ إِنَّهُ يَخْلُقُ خَلْقاً وَ إِنَّهُ لَا يُرِيدُ أَنْ يَخْلُقَهُمْ وَ إِذَا لَمْ يَجُزِ الْعِلْمُ عِنْدَكُمْ بِمَا لَمْ يُرِدْ أَنْ يَكُونَ فَإِنَّمَا يَعْلَمُ أَنْ يَكُونَ مَا أَرَادَ أَنْ يَكُونَ
Al-Reza-asws, and Al-Mamoun and the speakers circle laughed. Al-Reza-asws said: ‘Wrong, and you neglected your own word that He-azwj Knows that human beings would be dying today and He-azwj does not Intend that they be dying today, and He-azwj Creates creatures and He-azwj did not Intend to Create them, and when the knowledge is not allowed in your presence with what He-azwj does not Intend to happen. Rather, He-azwj Knows that it will happen what He-azwj Intended that it would happen’.
قَالَ سُلَيْمَانُ فَإِنَّمَا قَوْلِي إِنَّ الْإِرَادَةَ لَيْسَتْ هُوَ وَ لَا غَيْرَهُ قَالَ الرِّضَا ع يَا جَاهِلُ إِذَا قُلْتَ لَيْسَتْ هُوَ فَقَدْ جَعَلْتَهَا غَيْرَهُ فَإِذَا قُلْتُ لَيْسَتْ هِيَ غَيْرَهُ فَقَدْ جَعَلْتَهَا هُوَ قَالَ سُلَيْمَانُ فَهُوَ يَعْلَمُ كَيْفَ يَصْنَعُ الشَّيْءَ قَالَ نَعَمْ قَالَ سُلَيْمَانُ فَإِنَّ ذَلِكَ إِثْبَاتٌ لِلشَّيْءِ قَالَ الرِّضَا ع أَحَلْتَ لِأَنَّ الرَّجُلَ قَدْ يُحْسِنُ الْبِنَاءَ وَ إِنْ لَمْ يَبْنِ وَ يُحْسِنُ الْخِيَاطَةَ وَ إِنْ لَمْ يَخِطْ وَ يُحْسِنُ صَنْعَةَ الشَّيْءِ وَ إِنْ لَمْ يَصْنَعْهُ أَبَداً
Suleyman said, ‘But rather, my word is that the Intention is neither Him-azwj nor something else’. Al-Reza-asws said: ‘O ignorant one! When you say, it isn’t Him-azwj, so you have made it as something else. When you say it isn’t something else, so you have made it to be Him-azwj’. Suleyman said, ‘He-azwj Knows how to Make the thing?’ He-asws said: ‘Yes’. Suleyman said, ‘But that is a proof of the thing’. Al-Reza-asws said: ‘It is allowed, because the man can be good in construction and even if he does not build, and good of the tailoring and if he does not sew, and good at doing the thing and even if he does not do it, ever’.
ثُمَّ قَالَ لَهُ يَا سُلَيْمَانُ هَلْ يَعْلَمُ أَنَّهُ وَاحِدٌ لَا شَيْءَ مَعَهُ قَالَ نَعَمْ قَالَ أَ فَيَكُونُ ذَلِكَ إِثْبَاتاً لِلشَّيْءِ قَالَ سُلَيْمَانُ لَيْسَ يَعْلَمُ أَنَّهُ وَاحِدٌ لَا شَيْءَ مَعَهُ قَالَ الرِّضَا ع أَ فَتَعْلَمُ أَنْتَ ذَاكَ قَالَ نَعَمْ قَالَ فَأَنْتَ يَا سُلَيْمَانُ أَعْلَمُ مِنْهُ إِذاً قَالَ سُلَيْمَانُ الْمَسْأَلَةُ مُحَالٌ قَالَ مُحَالٌ عِنْدَكَ أَنَّهُ وَاحِدٌ لَا شَيْءَ مَعَهُ وَ أَنَّهُ سَمِيعٌ بَصِيرٌ حَكِيمٌ قَادِرٌ قَالَ نَعَمْ
Then he-asws said to him: ‘O Suleyman! Does He-azwj Know that He-azwj is One, there being nothing with Him-azwj?’ He said, ‘Yes’. He-asws said: ‘Does that happen to be a proof of the thing?’ Suleyman said, ‘He-azwj doesn’t Know that He-azwj is One, there being nothing with Him-azwj’. Al-Reza-asws said: ‘Do you know that?’ He said, ‘Yes’. He-asws said: ‘Then you, O Suleyman, are more knowing that Him-azwj, then’. Suleyman said, ‘The question is impossible’. He-asws said: ‘Impossible in your presence that He-azwj is One, there being nothing with Him-azwj, and He-azwj is Hearing, Seeing, Wise, Able?’ He said, ‘Yes’.
قَالَ فَكَيْفَ أَخْبَرَ عَزَّ وَ جَلَّ أَنَّهُ وَاحِدٌ حَيٌّ سَمِيعٌ بَصِيرٌ حَكِيمٌ قَادِرٌ عَلِيمٌ خَبِيرٌ وَ هُوَ لَا يَعْلَمُ ذَلِكَ وَ هَذَا رَدُّ مَا قَالَ وَ تَكْذِيبُهُ تَعَالَى اللَّهُ عَنْ ذَلِكَ
He-asws said: ‘Then how can the Mighty and Majestic Inform that He-azwj is One, Alive, Hearing, Seeing, Wise, Able, Informed, while He-azwj does not Know that? And this is a rebuttal of what you said and its belying. Allah-azwj is Exalted from that’.
ثُمَّ قَالَ لَهُ الرِّضَا ع فَكَيْفَ يُرِيدُ صُنْعَ مَا لَا يَدْرِي صُنْعَهُ وَ لَا مَا هُوَ وَ إِذَا كَانَ الصَّانِعُ لَا يَدْرِي كَيْفَ يَصْنَعُ الشَّيْءَ قَبْلَ أَنْ يَصْنَعَهُ فَإِنَّمَا هُوَ مُتَحَيِّرٌ تَعَالَى اللَّهُ عَنْ ذَلِكَ
Then Al-Reza-asws said to him: ‘Then how does He-azwj Intend Making what He-azwj does not know it’s making, nor what it is? And when it was such that the maker does not know how to make the thing before he makes it, then rather, he is confused. Allah-azwj is Exalted from that’.
قَالَ سُلَيْمَانُ فَإِنَّ الْإِرَادَةَ الْقُدْرَةُ قَالَ الرِّضَا ع وَ هُوَ عَزَّ وَ جَلَّ يَقْدِرُ عَلَى مَا لَا يُرِيدُهُ أَبَداً وَ لَا بُدَّ مِنْ ذَلِكَ لِأَنَّهُ قَالَ تَبَارَكَ وَ تَعَالَى وَ لَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنا إِلَيْكَ فَلَوْ كَانَتِ الْإِرَادَةُ هِيَ الْقُدْرَةَ كَانَ قَدْ أَرَادَ أَنْ يَذْهَبَ بِهِ لِقُدْرَتِهِ فَانْقَطَعَ سُلَيْمَانُ قَالَ الْمَأْمُونُ عِنْدَ ذَلِكَ يَا سُلَيْمَانُ هَذَا أَعْلَمُ هَاشِمِيٍّ ثُمَّ تَفَرَّقَ الْقَوْمُ
Suleyman said, ‘Supposing the Intention is the Power’. Al-Reza-asws said: ‘And He-azwj Mighty and Majestic is Able upon what He-azwj does not Intend it, ever, and there is no escape from that, because He-azwj Blessed and Exalted Said: And if We so Desired, We would Take away that which We have Revealed to you, [17:86]. So, if the Intention, it was the Power, He-azwj would have Intended that He-azwj Takes it away due to His-azwj Power’. Suleyman was cut off. Al-Mamoun said during that, ‘O Suleyman! This is Hashimite knowledge’. Then the people dispersed’’.[10]
3- ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ وَ الْمُكَتِّبُ وَ الْوَرَّاقُ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ صَفْوَانَ بْنِ يَحْيَى صَاحِبِ السَّابِرِيِّ قَالَ: سَأَلَنِي أَبُو قُرَّةَ صَاحِبُ الْجَاثَلِيقِ أَنْ أُوصِلَهُ إِلَى الرِّضَا ع فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَقَالَ أَدْخِلْهُ عَلَيَّ فَلَمَّا دَخَلَ عَلَيْهِ قَبَّلَ بِسَاطَهُ وَ قَالَ هَكَذَا عَلَيْنَا فِي دِينِنَا أَنْ نَفْعَلَ بِأَشْرَافِ أَهْلِ زَمَانِنَا
‘Uyoun Akhbar Al Reza-asws’ – Al Hamdany and Al Maktab and Al Waraq, from his father, from Ali, from Safwan Bin Yahya companion of Al Sabiry who said,
‘Abu Qara, accompanied the Archbishop to go to Al-Reza-asws, and sought his-asws permission regarding that. He-asws said: ‘Enter him to see me-asws’. When he entered to see him-asws, he kissed his-asws rug and said: ‘That is how it is upon us in our religion that we should do with the noblemen of the people of our era’.
ثُمَّ قَالَ لَهُ أَصْلَحَكَ اللَّهُ مَا تَقُولُ فِي فِرْقَةٍ ادَّعَتْ دَعْوَى فَشَهِدَتْ لَهُمْ فِرْقَةٌ أُخْرَى مُعَدِّلُونَ قَالَ الدَّعْوَى لَهُمْ قَالَ فَادَّعَتْ فِرْقَةٌ أُخْرَى دَعْوَى فَلَمْ يَجِدُوا شُهُوداً مِنْ غَيْرِهِمْ قَالَ لَا شَيْءَ لَهُمْ
Then he said to him-asws, ‘May Allah-azwj Keep you-asws well! What are you-asws saying regarding a sect which claims a claim, and another sect testifies for them’. He-asws said: ‘The claim is for them’. He said, ‘Another sect claims a claim but they could not find witnessed from others?’ He-asws said: ‘There is nothing for them’.
قَالَ فَإِنَّا نَحْنُ ادَّعَيْنَا أَنَّ عِيسَى رُوحُ اللَّهِ وَ كَلِمَتُهُ فَوَافَقَنَا عَلَى ذَلِكَ الْمُسْلِمُونَ وَ ادَّعَى الْمُسْلِمُونَ أَنَّ مُحَمَّداً نَبِيٌّ فَلَمْ نُتَابِعْهُمْ عَلَيْهِ وَ مَا أَجْمَعْنَا عَلَيْهِ خَيْرٌ مِمَّا افْتَرَقْنَا فِيهِ
He said, ‘We are claiming that Isa-as is Spirit of Allah-azwj and His-azwj Word and the Muslims are harmonised upon that with us, and the Muslims are claiming that Muhammad-saww is a Prophet-saww, but we do not follow them upon it, and what we are united upon is better than what we are disunited in’.
فَقَالَ لَهُ الرِّضَا ع مَا اسْمُكَ قَالَ يُوحَنَّا قَالَ يَا يُوحَنَّا إِنَّا آمَنَّا بِعِيسَى رُوحِ اللَّهِ وَ كَلِمَتِهِ الَّذِي كَانَ يُؤْمِنُ بِمُحَمَّدٍ وَ يُبَشِّرُ بِهِ وَ يُقِرُّ عَلَى نَفْسِهِ أَنَّهُ عَبْدٌ مَرْبُوبٌ فَإِنْ كَانَ عِيسَى الَّذِي هُوَ عِنْدَكَ رُوحُ اللَّهِ وَ كَلِمَتُهُ لَيْسَ هُوَ الَّذِي آمَنَ بِمُحَمَّدٍ وَ بَشَّرَ بِهِ وَ لَا هُوَ الَّذِي أَقَرَّ لِلَّهِ بِالْعُبُودِيَّةِ وَ الرُّبُوبِيَّةِ فَنَحْنُ مِنْهُ بِرَاءٌ فَأَيْنَ اجْتَمَعْنَا
Al-Reza-asws said to him: ‘What is your name?’ He said, ‘Youhanna’. He-asws said: ‘I-asws am a believer in Isa-as Spirit of Allah-azwj and His-azwj Word, which was a believer in Muhammad-saww and gave the glad tidings with him-saww upon itself that it was a servant of a Lord-azwj. If Isa-as was such who, in your presence, is a Spirit of Allah-azwj, and His-azwj Word and isn’t the one who believed in Muhammad-saww and gave glad tidings with him-saww, nor is it the one who acknowledged to Allah-azwj with the servitude and the Lordship, then we-asws are disavowed from him, so where is our unity?’
فَقَامَ فَقَالَ لِصَفْوَانَ بْنِ يَحْيَى قُمْ فَمَا كَانَ أَغْنَانَا عَنْ هَذَا الْمَجْلِسِ
He stood up and said to Safwan Bin Yahya, ‘Arise. What was our needlessness from this gathering?’’.[11]
4- ن، عيون أخبار الرضا عليه السلام تَمِيمُ بْنُ عَبْدِ اللَّهِ بْنِ تَمِيمٍ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ أَبِي الصَّلْتِ عَبْدِ السَّلَامِ بْنِ صَالِحٍ الْهَرَوِيِّ قَالَ: سَأَلَ مَأْمُونٌ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع عَنْقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ كانَ عَرْشُهُ عَلَى الْماءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
‘Uyoun Akhbar Al Reza-asws’ – Tameem Bin Abdullah Bin Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Abu Al Salt Abdul Salam Bin Salih Al Harwy who said,
‘Al-Mamoun asked Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws about the Words of Allah-azwj Mighty and Majestic: And He is the One Who Created the skies and the earth in six days and His Throne was upon the water, in order to Try you, which one of you is better in deeds. [11:7].
فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْعَرْشَ وَ الْمَاءَ وَ الْمَلَائِكَةَ قَبْلَ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ فَكَانَتِ الْمَلَائِكَةُ تَسْتَدِلُّ بِأَنْفُسِهَا وَ بِالْعَرْشِ وَ الْمَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ ثُمَّ جَعَلَ عَرْشَهُ عَلَى الْمَاءِ لِيُظْهِرَ بِذَلِكَ قُدْرَتَهُ لِلْمَلَائِكَةِ فَتَعْلَمَ أَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
He-asws said: ‘Allah-azwj Blessed and Exalted Created the Throne, and the water, and the Angels before He-azwj Created the skies and the earth. The Angels existed to point with their own selves and with the Throne and the water, upon Allah-azwj Mighty and Majestic. Then He-azwj Made His-azwj Throne to be upon the water in order to Manifest His-azwj Power by that for the Angels to know that He-azwj is Able upon all things.
ثُمَّ رَفَعَ الْعَرْشَ بِقُدْرَتِهِ وَ نَقَلَهُ فَجَعَلَهُ فَوْقَ السَّمَاوَاتِ السَّبْعِ ثُمَّ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ هُوَ مُسْتَوْلٍ عَلَى عَرْشِهِ وَ كَانَ قَادِراً عَلَى أَنْ يَخْلُقَهَا فِي طَرْفَةِ عَيْنٍ وَ لَكِنَّهُ عَزَّ وَ جَلَّ خَلَقَهَا فِي سِتَّةِ أَيَّامٍ لِيُظْهِرَ لِلْمَلَائِكَةِ مَا يَخْلُقُهُ مِنْهَا شَيْئاً بَعْدَ شَيْءٍ فَتَسْتَدِلَّ بِحُدُوثِ مَا يَحْدُثُ عَلَى اللَّهِ تَعَالَى ذِكْرُهُ مَرَّةً بَعْدَ مَرَّةٍ
Then He-azwj Raised the Throne by His-azwj Power and Transferred it and Made it to be above the seven skies. Then He-azwj Created the skies and the earth in six days, and He-azwj Stretched upon His-azwj Throne. And He-azwj was Able upon Creating these in the blink of an eye, but He-azwj Mighty and Majestic Created these in six days in order to Manifest to the Angels what He-azwj Created from it, thing after thing to evidence by the occurrence of what occurred upon Allah-azwj, Exalted is His-azwj Mention, time after time.
وَ لَمْ يَخْلُقِ اللَّهُ الْعَرْشَ لِحَاجَةٍ بِهِ إِلَيْهِ لِأَنَّهُ غَنِيٌّ عَنِ الْعَرْشِ وَ عَنْ جَمِيعِ مَا خَلَقَ لَا يُوصَفُ بِالْكَوْنِ عَلَى الْعَرْشِ لِأَنَّهُ لَيْسَ بِجِسْمٍ تَعَالَى عَنْ صِفَةِ خَلْقِهِ عُلُوّاً كَبِيراً
And, Allah-azwj did not Create the Throne for a need of His-azwj to it, because He-azwj is Needless from the Throne and from the entirety of what He-azwj Created. He-azwj cannot be described by the existence upon the Throne because He-azwj isn’t with a body. Exalted is He-azwj from description of His-azwj creatures, Loftier, Greater.
وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا فَإِنَّهُ عَزَّ وَ جَلَّ خَلَقَ خَلْقَهُ لِيَبْلُوَهُمْ بِتَكْلِيفِ طَاعَتِهِ وَ عِبَادَتِهِ لَا عَلَى سَبِيلِ الِامْتِحَانِ وَ التَّجْرِبَةِ لِأَنَّهُ لَمْ يَزَلْ عَلِيماً بِكُلِّ شَيْءٍ
As for the Words of the Mighty and Majestic: in order to Try you, which one of you is better in deeds. [11:7], He-azwj Mighty and Majestic Created His-azwj creatures in order to Test them with the encumberment of obeying Him-azwj and worshipping Him-azwj, not upon a way of the examination and experimentation, because He-azwj did not cease to be a Knower of all things’.
فَقَالَ الْمَأْمُونُ فَرَّجْتَ عَنِّي يَا أَبَا الْحَسَنِ فَرَّجَ اللَّهُ عَنْكَ ثُمَّ قَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا مَعْنَى قَوْلِ اللَّهِ جَلَّ ثَنَاؤُهُ وَ لَوْ شاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعاً أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ وَ ما كانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ
Al-Mamoun said, ‘You have relieved from me, O Abu Al-Hassan-asws, may Allah-azwj Relieve from you-asws’. Then he said to him-asws, ‘O son-asws of Rasool-Allah-saww! What is the meaning of the Words of Allah-azwj, Majestic is His-azwj Praise: And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety. So will you force the people until they become Momineen? [10:99] And it was not for a soul that it believes except by the Permission of Allah, [10:100]?’
فَقَالَ الرِّضَا ع حَدَّثَنِي أَبِي مُوسَى بْنُ جَعْفَرٍ- عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ- عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحَسَنِ بْنِ عَلِيٍّ- عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِمُ السَّلَامُ قَالَ إِنَّ الْمُسْلِمِينَ قَالُوا لِرَسُولِ اللَّهِ ص لَوْ أَكْرَهْتَ يَا رَسُولَ اللَّهِ مَنْ قَدَرْتَ عَلَيْهِ مِنَ النَّاسِ عَلَى الْإِسْلَامِ لَكَثُرَ عَدَدُنَا وَ قَوِينَا عَلَى عَدُوِّنَا
Al-Reza-asws said: ‘My-asws father Musa-asws Bin Ja’far-asws narrated to me, 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 Al-Hassan-asws Bin Ali-asws, from his-asws father Ali-asws Bin Abu Talib-asws having said: ‘The Muslims said to Rasool-Allah-saww, ‘O Rasool-Allah-saww! If you-saww could force the ones from the people you-saww are able upon, to Al-Islam, our numbers would increase and we would be strengthened upon our enemies’.
فَقَالَ رَسُولُ اللَّهِ مَا كُنْتُ لِأَلْقَى اللَّهَ عَزَّ وَ جَلَّ بِبِدْعَةٍ لَمْ يُحَدِّثْ إِلَيَّ فِيهَا شَيْئاً وَ ما أَنَا مِنَ الْمُتَكَلِّفِينَ
Rasool-Allah-saww said: ‘I-saww am not going to meet Allah-azwj with an innovation in which nothing new has occurred to me-saww, and I-saww am not from the pretenders’.
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ يَا مُحَمَّدُ وَ لَوْ شاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعاً عَلَى سَبِيلِ الْإِلْجَاءِ وَ الِاضْطِرَارِ فِي الدُّنْيَا كَمَا يُؤْمِنُونَ عِنْدَ الْمُعَايَنَةِ وَ رُؤْيَةِ الْبَأْسِ فِي الْآخِرَةِ وَ لَوْ فَعَلْتُ ذَلِكَ بِهِمْ لَمْ يَسْتَحِقُّوا مِنِّي ثَوَاباً وَ لَا مَدْحاً وَ لَكِنِّي أُرِيدُ مِنْهُمْ أَنْ يُؤْمِنُوا مُخْتَارِينَ غَيْرَ مُضْطَرِّينَ لِيَسْتَحِقُّوا مِنِّي الزُّلْفَى وَ الْكَرَامَةَ وَ دَوَامَ الْخُلُودِ فِي جَنَّةِ الْخُلْدِ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ
Thus, Allah-azwj Blessed and Exalted Revealed: “O Muhammad-saww! And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety [10:99] – upon the Way of forcing and compulsion in the world, just as they are believing when they see the evil (Punishment) in the Hereafter. And Had I-azwj done that with them, they would not be deserving of any Rewards from Me-azwj not any Praise, by I-azwj Want from them to believe out of choice, not out of compulsion, in order to be deserving from Me-azwj the nearness, and the Prestige, and spend an eternity of time in the eternal Paradise: So will you force the people until they become Momineen? [10:99].
وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ وَ ما كانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ فَلَيْسَ ذَلِكَ عَلَى سَبِيلِ تَحْرِيمِ الْإِيمَانِ عَلَيْهَا وَ لَكِنْ عَلَى مَعْنَى أَنَّهَا مَا كَانَتْ لِتُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ وَ إِذْنُهُ أَمْرُهُ لَهَا بِالْإِيمَانِ مَا كَانَتْ مُكَلَّفَةً مُتَعَبَّدَةً وَ إِلْجَاؤُهُ إِيَّاهَا إِلَى الْإِيمَانِ عِنْدَ زَوَالِ التَّكْلِيفِ وَ التَّعَبُّدِ عَنْهَا
And as for the Words of the Exalted: And it was not for a soul that it believes except by the Permission of Allah [10:100]? So that is not upon the way of a Prohibition against having faith, but it is upon the Meaning that they were not going to believe until Allah-azwj had Permitted it. And His-azwj Permission is His-azwj Command for it for the belief which was responsible and devout, and forcing it to the faith at the end of the assignment and the worship from it.
فَقَالَ الْمَأْمُونُ فَرَّجْتَ عَنِّي يَا أَبَا الْحَسَنِ فَرَّجَ اللَّهُ عَنْكَ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الَّذِينَ كانَتْ أَعْيُنُهُمْ فِي غِطاءٍ عَنْ ذِكْرِي وَ كانُوا لا يَسْتَطِيعُونَ سَمْعاً
Al-Mamoun said, ‘You-asws have relieved me – O Abu Al-Hassan-asws – may Allah-azwj Relieve you-asws. Inform me about the Words of Allah-azwj Mighty and Majestic: Those whose eyes were under a cover from My Zikr (Mention) and they were unable to hear [18:101]’.
فَقَالَ إِنَّ غِطَاءَ الْعَيْنِ لَا يَمْنَعُ مِنَ الذِّكْرِ الذِّكْرُ لَا يُرَى بِالْعَيْنِ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ شَبَّهَ الْكَافِرِينَ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِالْعُمْيَانِ لِأَنَّهُمْ كَانُوا يَسْتَثْقِلُونَ قَوْلَ النَّبِيِّ ص فِيهِ وَ لَا يَسْتَطِيعُونَ لَهُ سَمْعاً
He-asws said: ‘The closing of the eyes does not prevent from the Zikr, and the Zikr cannot be seen with the eyes. But, Allah-azwj Mighty and Majestic Made a Resemblance of the Kafirs with the Wilayah of Ali-asws Bin Abu Talib-asws with the eyes, because they were belittling the words of the Prophet-saww with regards to it, so they were not able to hear it’.
فَقَالَ الْمَأْمُونُ فَرَّجْتَ عَنِّي فَرَّجَ اللَّهُ عَنْكَ
Al-Mamoun said, ‘You-asws have relieved me, may Allah-azwj Relieve you’’.[12]
5- ج، الإحتجاج عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ صَاحِبُ شُبْرُمَةَ أَنْ أُدْخِلَهُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع فَاسْتَأْذَنْتُهُ فَأَذِنَ لَهُ فَدَخَلَ فَسَأَلَهُ عَنْ أَشْيَاءَ مِنَ الْحَلَالِ وَ الْحَرَامِ وَ الْفَرَائِضِ وَ الْأَحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ فَقَالَ لَهُ أَخْبِرْنِي جَعَلَنِيَ اللَّهُ فِدَاكَ عَنْ كَلَامِ اللَّهِ لِمُوسَى
‘Al Ihtijaj’ – Safwan Bin Yahya said,
‘Abu Qara the narrator, companion of Shabrama asked me that I enter him to see Abu Al-Hassan Al-Reza-asws. I sought permission for him, and he-asws permitted for him. He came and asked him-asws about things from the Permissible and the Prohibited, and the Obligations and the rulings until his questions reached to Tawheed, and he said to him-asws, ‘May Allah-azwj Make me to be sacrificed for you-asws! Inform me about the Speech of Allah-azwj to Musa-as’.
فَقَالَ اللَّهُ أَعْلَمُ بِأَيِّ لِسَانٍ كَلَّمَهُ بِالسُّرْيَانِيَّةِ أَمْ بِالْعِبْرَانِيَّةِ فَأَخَذَ أَبُو قُرَّةَ بِلِسَانِهِ فَقَالَ إِنَّمَا أَسْأَلُكَ عَنْ هَذَا اللِّسَانِ فَقَالَ أَبُو الْحَسَنِ ع سُبْحَانَ اللَّهِ عَمَّا تَقُولُ وَ مَعَاذَ اللَّهِ أَنْ يُشْبِهَ خَلْقَهُ أَوْ يَتَكَلَّمَ بِمِثْلِ مَا هُمْ مُتَكَلِّمُونَ وَ لَكِنَّهُ تَبَارَكَ وَ تَعَالَى لَيْسَ كَمِثْلِهِ شَيْءٌ وَ لَا كَمِثْلِهِ قَائِلٌ فَاعِلٌ
He-asws said: ‘Allah-azwj is more Knowing, by which language He-azwj Spoke to him-as, in Assyrian or in Hebrew’. Abu Qara took to His-azwj Language and said, ‘But rather, I ask you about this language’. Abu Al-Hassan-asws said: ‘Glory be to Allah-azwj from what you are saying, and I-asws seek Refuge with Allah-azwj that He-azwj would resemble His-azwj creatures or Speak with that like of what they are speaking, but the Blessed and Exalted is such, there isn’t anything like Him-azwj, nor is there any speaker or doer like Him-azwj’.
قَالَ كَيْفَ ذَلِكَ قَالَ كَلَامُ الْخَالِقِ لِمَخْلُوقٍ لَيْسَ كَكَلَامِ الْمَخْلُوقِ لِمَخْلُوقٍ وَ لَا يَلْفَظُ بِشِقِّ فَمٍ وَ لَا لِسَانٍ وَ لَكِنْ يَقُولُ لَهُ كُنْ فَكَانَ بِمَشِيَّتِهِ مَا خَاطَبَ بِهِ مُوسَى مِنَ الْأَمْرِ وَ النَّهْيِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفَسٍ
He said, ‘How is that?’ He-asws said: ‘Speech of the Creator to creatures isn’t like the speech of the creatures to creatures, nor is it a word by opening of a mouth nor tongue. But, He-azwj Says to it: “Be!”, and it comes into being by His-azwj Desire. What He-azwj Addressed Musa-as with from the Commands and Prohibition(s), was from without any hesitation within Self’.
فَقَالَ أَبُو قُرَّةَ فَمَا تَقُولُ فِي الْكُتُبِ
Abu Qara said, ‘What are you-asws saying regarding the Books?’
فَقَالَ أَبُو الْحَسَنِ ع التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ وَ كُلُّ كِتَابٍ أُنْزِلَ كَانَ كَلَامَ اللَّهِ تَعَالَى أَنْزَلَهُ لِلْعَالَمِينَ نُوراً وَ هُدًى وَ هِيَ كُلُّهَا مُحْدَثَةٌ وَ هِيَ غَيْرُ اللَّهِ حَيْثُ يَقُولُ أَوْ يُحْدِثُ لَهُمْ ذِكْراً وَ قَالَ ما يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَ هُمْ يَلْعَبُونَ وَ اللَّهُ أَحْدَثَ الْكُتُبَ كُلَّهَا الَّتِي أَنْزَلَهَا
Abu Al-Hassan-asws said: ‘The Torah, and the Evangel, and the Psalms, and the Furqan (Quran), and all Revealed Books were Speech of Allah-azwj the Exalted, Sent down to the worlds as a Light and a Guidance, and it, all of it is an occurrence, and it is other than Allah-azwj where He-azwj is Saying: or a Zikr would occur for them [20:113]; and He-azwj Said: There does not come to them a new (Message) from their Lord but they are hearing in while they are playing around [21:2]; and Allah-azwj Brought into being, all of the Book which He-azwj Revealed’.
فَقَالَ أَبُو قُرَّةَ فَهَلْ يَفْنَى فَقَالَ أَبُو الْحَسَنِ ع أَجْمَعَ الْمُسْلِمُونَ عَلَى أَنَّ مَا سِوَى اللَّهِ فَانٍ وَ مَا سِوَى اللَّهِ فِعْلُ اللَّهِ وَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ فِعْلُ اللَّهِ تَعَالَى
Abu Qara said, ‘Will it perish?’ Abu Al-Hassan-asws said: ‘The Muslims are united upon that whatever is besides Allah-azwj will perish, and whatever is besides Allah-azwj is a deed, and the Torah and the Evangel and the Psalms and the Furqan are Deeds of Allah-azwj the Exalted.
أَ لَمْ تَسْمَعِ النَّاسَ يَقُولُونَ رَبُّ الْقُرْآنِ وَ إِنَّ الْقُرْآنَ يَقُولُ يَوْمَ الْقِيَامَةِ يَا رَبِّ هَذَا فُلَانٌ وَ هُوَ أَعْرَفُ بِهِ قَدْ أَظْمَأْتُ نَهَارَهُ وَ أَسْهَرْتُ لَيْلَهُ فَشَفِّعْنِي فِيهِ
Did you not listen to the people saying, ‘Lord-azwj of the Furqan’? And that the Quran will be saying on the Day of Qiyamah: “Lord-azwj! This so and so” – and He-azwj would be Knowing with him – “Had remained thirsty during his days, and was vigilant during his nights, so can I intercede regarding him?”
وَ كَذَلِكَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ كُلُّهَا مُحْدَثَةٌ مَرْبُوبَةٌ أَحْدَثَهَا مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ هُدًى لِقَوْمٍ يَعْقِلُونَ
And similar to that are the Torah, and the Evangel and the Psalms, all of these, are confirmed occurrences, Brought into being by One, there isn’t anything like Him-azwj, as Guidance to people using their intellect.
فَمَنْ زَعَمَ أَنَّهُنَّ لَمْ يَزَلْنَ فَقَدْ أَظْهَرَ أَنَّ اللَّهَ لَيْسَ بِأَوَّلِ قَدِيمٍ وَ لَا وَاحِدٍ وَ أَنَّ الْكَلَامَ لَمْ يَزَلْ مَعَهُ وَ لَيْسَ لَهُ بَدْءٌ وَ لَيْسَ بِإِلَهٍ
The one who claims that these will not be declining, so he has manifested that Allah-azwj isn’t the First Ancient, nor is He-azwj Alone, and that the Speech will not decline being with Him-azwj and there isn’t a beginning for Him-azwj and He-azwj isn’t God’.
قَالَ أَبُو قُرَّةَ وَ إِنَّا رُوِّينَا أَنَّ الْكُتُبَ كُلَّهَا تَجِيءُ يَوْمَ الْقِيَامَةِ وَ النَّاسُ فِي صَعِيدٍ وَاحِدٍ صُفُوفٌ قِيَامٌ لِرَبِّ الْعَالَمِينَ يَنْظُرُونَ حَتَّى تَرْجِعَ فِيهِ لِأَنَّهَا مِنْهُ وَ هِيَ جُزْءٌ مِنْهُ فَإِلَيْهِ تَصِيرُ
Abu Qara said, ‘And we are reporting that all the Books will come on the Day of Qiyamah, and the people would be in one plain, in rows standing to Lord-azwj of the worlds, awaiting until the return in Him-azwj, because these are from Him-azwj, and it is a part from Him-azwj, so to Him-azwj is the destination’.
قَالَ أَبُو الْحَسَنِ ع فَهَكَذَا قَالَتِ النَّصَارَى فِي الْمَسِيحِ إِنَّهُ رُوحُهُ جُزْءٌ مِنْهُ وَ يَرْجِعُ فِيهِ وَ كَذَلِكَ قَالَتِ الْمَجُوسُ فِي النَّارِ وَ الشَّمْسِ إِنَّهُمَا جُزْءٌ مِنْهُ يَرْجِعُ فِيهِ تَعَالَى رَبُّنَا أَنْ يَكُونَ مُتَجَزِّئاً أَوْ مُخْتَلِفاً وَ إِنَّمَا يَخْتَلِفُ وَ يَأْتَلِفُ الْمُتَجَزِّي لِأَنَّ كُلَّ مُتَجَزِّئٍ مُتَوَهَّمٌ وَ الْقِلَّةُ وَ الْكَثْرَةُ مَخْلُوقَةٌ دَالَّةٌ عَلَى خَالِقٍ خَلَقَهَا
Abu Al-Hassan-asws said: ‘This is like what the Christians say regarding the Messiah-as that he-as is His-azwj Spirit and a part from Him-azwj and will return in Him-azwj, and like that is what the Magians say regarding the fire and the sun that these two are a part from Him-azwj returning in Him-azwj. Our Lord-azwj is too Exalted that He-azwj would be in fragments or parts, and rather the fragmented is separated and composed, because all fragmented are imaginable, and the little and the more are creations evidence upon a Creator having Created these’.
فَقَالَ أَبُو قُرَّةَ فَإِنَّا رُوِّينَا أَنَّ اللَّهَ قَسَّمَ الرُّؤْيَةَ وَ الْكَلَامَ بَيْنَ نَبِيَّيْنِ فَقَسَّمَ لِمُوسَى الْكَلَامَ وَ لِمُحَمَّدٍ ص الرُّؤْيَةَ
Abu Qara said, ‘We are reporting that Allah-azwj Apportioned the sighting and the Speech between the Prophets-as, so He-azwj Apportioned the Speech for Musa-as, and the sighting for Muhammad-saww’.
فَقَالَ أَبُو الْحَسَنِ ع فَمَنِ الْمُبَلِّغُ عَنِ اللَّهِ إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَ الْإِنْسِ أَنَّهُ لا تُدْرِكُهُ الْأَبْصارُ وَ لا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْءٌ أَ لَيْسَ مُحَمَّدٌ قَالَ بَلَى
Abu Al-Hassan-asws said: ‘Then who delivered on behalf of Allah-azwj to the two creatures, from the Jinn and the human beings that the visions cannot realise Him-azwj nor can He-azwj be encompassed in knowledge, and there isn’t anything like Him-azwj? Wasn’t is Muhammad-saww’. He said, ‘Yes’.
قَالَ أَبُو الْحَسَنِ ع فَكَيْفَ يَجِيءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَنَّهُ يَدْعُوهُمْ إِلَى اللَّهِ بِأَمْرِ اللَّهِ وَ يَقُولُ إِنَّهُ لا تُدْرِكُهُ الْأَبْصارُ وَ لا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْءٌ ثُمَّ يَقُولُ أَنَا رَأَيْتُهُ بِعَيْنِي وَ أَحَطْتُ بِهِ عِلْماً وَ هُوَ عَلَى صُورَةِ الْبَشَرِ أَ مَا تَسْتَحْيُونَ مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا أَنْ يَكُونَ أَتَى عَنِ اللَّهِ بِأَمْرٍ ثُمَّ يَأْتِي بِخِلَافِهِ مِنْ وَجْهٍ آخَرَ
Abu Al-Hassan-asws said: ‘How can a man come to the people altogether and inform them that he comes from the Presence of Allah-azwj and he is calling them to Allah-azwj by the Command of Allah-azwj and says Visions cannot comprehend Him, and He Comprehends the visions [6:103] while they do not comprehend Him in knowledge [20:110] There isn’t anything like Him [42:11], then he says, ‘I saw Him-azwj with my own eyes, and encompassed Him-azwj in knowledge, and He-azwj is upon an image of the mortal? Are you not ashamed? Even the atheists were not able to throw this at him-saww, that he-saww happened to come from Allah-azwj by a Command, then he-saww came with the opposite of it from another aspect!’
فَقَالَ أَبُو قُرَّةَ فَإِنَّهُ يَقُولُ وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى
Abu Qara said, ‘But, He-azwj is Saying: And he had seen him in another descent [53:13]’.
فَقَالَ أَبُو الْحَسَنِ ع إِنَّ بَعْدَ هَذِهِ الْآيَةِ مَا يَدُلُّ عَلَى مَا رَأَى حَيْثُ يَقُولُ ما كَذَبَ الْفُؤادُ ما رَأى يَقُولُ مَا كَذَبَ فُؤَادُ مُحَمَّدٍ ص مَا رَأَتْ عَيْنَاهُ ثُمَّ أَخْبَرَ بِمَا رَأَتْ عَيْنَاهُ فَقَالَ لَقَدْ رَأى مِنْ آياتِ رَبِّهِ الْكُبْرى فَآيَاتُ اللَّهِ غَيْرُ اللَّهِ وَ قَالَ وَ لا يُحِيطُونَ بِهِ عِلْماً فَإِذَا رَأَتْهُ الْأَبْصَارُ فَقَدْ أَحَاطَتْ بِهِ الْعِلْمَ وَ وَقَعَتِ الْمَعْرِفَةُ
Abu Al-Hassan-asws said: ‘After (before) this there is a Verse what points upon what he-saww saw where He-azwj is Saying: The heart did not belie what it saw [53:11]. He-azwj Saying that the heart of Muhammad-saww did not belie what his-saww eyes saw, then He-azwj Informed with what his-saww eyes saw, so He-azwj Said: He saw from the greatest Signs of his Lord [53:18]. The Signs of Allah-azwj, are other than Allah-azwj.And He-azwj Said: ‘they do not comprehend Him in knowledge [20:110]. So, when the sights see Him-azwj, then He-azwj has been encompassed by the knowledge, and the recognition has occurred’.
فَقَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَةِ فَقَالَ أَبُو الْحَسَنِ ع إِذَا كَانَتِ الرِّوَايَةُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُهَا وَ مَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ أَنَّهُ لَا يُحَاطُ بِهِ عِلْماً وَ لا تُدْرِكُهُ الْأَبْصارُ وَ لَيْسَ كَمِثْلِهِ شَيْءٌ
Abu Qara said, ‘Are you belying the sighting?’ Abu Al-Hassan-asws said: ‘When the sighting is opposing the Quran, I-asws do belie it, and what the Muslims are united upon is that He-azwj cannot be encompassed in knowledge, nor can the sights realise Him-azwj, and there isn’t anything like Him-azwj’.
وَ سَأَلَهُ عَنْقَوْلِ اللَّهِ سُبْحانَ الَّذِي أَسْرى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرامِ فَقَالَ أَبُو الْحَسَنِ قَدْ أَخْبَرَ اللَّهُ تَعَالَى أَنَّهُ أَسْرَى بِهِ ثُمَّ أَخْبَرَ لِمَ أَسْرَى بِهِ فَقَالَ لِنُرِيَهُ مِنْ آياتِنا فَآيَاتُ اللَّهِ غَيْرُ اللَّهِ لَقَدْ أَعْذَرَ وَ بَيَّنَ لِمَ فَعَلَ بِهِ ذَلِكَ وَ مَا رَآهُ فَقَالَ فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَ آياتِهِ يُؤْمِنُونَ فَأَخْبَرَ أَنَّهُ غَيْرُ اللَّهِ
And he asked him-asws about the Words of Allah-azwj: ‘Glorified is He Who Journeyed His Servant on a night from the Sacred Masjid [17:1], so Abu Al-Hassan-asws said: ‘Allah-azwj the Exalted has Informed that He-azwj Ascended him-saww, and Informed why He-azwj Ascended him-saww, so He-azwj Said: in order to Show him from Our Signs [17:1]. The Signs are other than Allah-azwj. He-azwj has Excused and Explained why He-azwj Did that with him-asws and what He-azwj Showed him-saww, so He-azwj Said: so afterwards, with which Hadeeth of Allah and His Signs will you believe? [45:6]. Allah-azwj Informed that it was other than Allah-azwj’.
فَقَالَ أَبُو قُرَّةَ فَأَيْنَ اللَّهُ
Abu Qara said, ‘Where is Allah-azwj?’
فَقَالَ أَبُو الْحَسَنِ ع الْأَيْنُ مَكَانٌ وَ هَذِهِ مَسْأَلَةُ شَاهِدٍ عَنْ غَائِبٍ وَ اللَّهُ تَعَالَى لَيْسَ بِغَائِبٍ وَ لَا يَقْدَمُهُ قَادِمٌ وَ هُوَ بِكُلِّ مَكَانٍ مَوْجُودٌ مُدَبِّرٌ صَانِعٌ حَافِظٌ مُمْسِكُ السَّمَاوَاتِ وَ الْأَرْضِ فَقَالَ أَبُو قُرَّةَ أَ لَيْسَ هُوَ فَوْقَ السَّمَاءِ دُونَ مَا سِوَاهَا
Abu Al-Hassan-asws said: ‘The ‘where’ is for a place, and this question testifies upon an absentee, and Allah-azwj the Exalted isn’t an absentee, nor did a preceding one preceded Him-azwj, and He-azwj is Present in every place, Manageing, Making, Preserving, Withholding the skies and the earth’.
فَقَالَ أَبُو قُرَّةَ أَ لَيْسَ هُوَ فَوْقَ السَّمَاءِ دُونَ مَا سِوَاهَا
Abu Qara said, ‘Isn’t He-azwj above the sky, below is whatever is besides Him-azwj?’
فَقَالَ أَبُو الْحَسَنِ ع هُوَ اللَّهُ فِي السَّماواتِ وَ فِي الْأَرْضِ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ وَ هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحامِ كَيْفَ يَشاءُ وَ هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ وَ هُوَ الَّذِي اسْتَوى إِلَى السَّماءِ وَ هِيَ دُخانٌ وَ هُوَ الَّذِي اسْتَوى إِلَى السَّماءِ فَسَوَّاهُنَّ سَبْعَ سَماواتٍ وَ هُوَ الَّذِي اسْتَوى عَلَى الْعَرْشِ قَدْ كَانَ وَ لَا خَلْقَ وَ هُوَ كَمَا كَانَ إِذْ لَا خَلْقَ لَمْ يَنْتَقِلْ مَعَ الْمُنْتَقِلِينَ
Abu Al-Hassan-asws said: ‘He-azwj is Allah-azwj in the skies and in the earth, and He-azwj is the One Who is God in the sky and God in the earth, and He-azwj is the One Who Fashioned you all in the wombs howsoever He-azwj Desired to, and He-azwj is with you wherever you may be, and He-azwj is the One Who Evened to the sky and it is fume, and He-azwj is the One Who is Evened to the sky and Made these to be seven skies, and He-azwj is the One Who is Even to the earth. He-azwj Existed and there was no creation, and He-azwj is just as He-azwj was when there was no creation. He-azwj does not get transformed with the transformed ones’.
فَقَالَ أَبُو قُرَّةَ فَمَا بَالُكُمْ إِذَا دَعَوْتُمْ رَفَعْتُمْ أَيْدِيَكُمْ إِلَى السَّمَاءِ
Abu Qara said, ‘What is the matter with you all when you supplicate, you raise your hands towards the sky?’
فَقَالَ أَبُو الْحَسَنِ ع إِنَّ اللَّهَ اسْتَعْبَدَ خَلْقَهُ بِضُرُوبٍ مِنَ الْعِبَادَةِ وَ لِلَّهِ مَفَازِعُ يَفْزَعُونَ إِلَيْهِ وَ يُسْتَعْبَدُ فَاسْتَعْبَدَ عِبَادَهُ بِالْقَوْلِ وَ الْعِلْمِ وَ الْعَمَلِ وَ التَّوْجِيهِ وَ نَحْوِ ذَلِكَ اسْتَعْبَدَهُمْ بِتَوْجِيهِ الصَّلَاةِ إِلَى الْكَعْبَةِ وَ وَجَّهَ إِلَيْهَا الْحَجَّ وَ الْعُمْرَةَ وَ اسْتَعْبَدَ خَلْقَهُ عِنْدَ الدُّعَاءِ وَ الطَّلَبِ وَ التَّضَرُّعِ بِبَسْطِ الْأَيْدِي وَ رَفْعِهَا إِلَى السَّمَاءِ لِحَالِ الِاسْتِكَانَةِ وَ عَلَامَةِ الْعُبُودِيَّةِ وَ التَّذَلُّلِ لَهُ
Abu Al-Hassan-asws said: ‘Allah-azwj Enslaved His-azwj creatures by a variety of (acts of) worship, and Allah-azwj is the Succour they are panicking to. He-azwj Enslaved His-azwj servants with the word, and the knowledge, and the action, and orientation, and similar to that. He-azwj Enslaved them with orienting the Salat towards the Kabah, and orient the Hajj and the Umrah to Him-azwj. And He-azwj Enslaved His-azwj creatures with the supplicating, and the seeking, and the beseeching by extending the hands and raising them towards the sky in order to a state of surrender, and a sign of the servitude, and the humiliation to Him-azwj’.
فَقَالَ أَبُو قُرَّةَ فَمَنْ أَقْرَبُ إِلَى اللَّهِ الْمَلَائِكَةُ أَوْ أَهْلُ الْأَرْضِ
Abu Qara said, ‘Who is closest to Allah-azwj: The Angels or people of the earth?’
قَالَ أَبُو الْحَسَنِ ع إِنْ كُنْتَ تَقُولُ بِالشِّبْرِ وَ الذِّرَاعِ فَإِنَّ الْأَشْيَاءَ كُلَّهَا بَابٌ وَاحِدٌ هِيَ فِعْلُهُ لَا يَشْتَغِلُ بِبَعْضِهَا عَنْ بَعْضٍ يُدَبِّرُ أَعْلَى الْخَلْقِ مِنْ حَيْثُ يُدَبِّرُ أَسْفَلَهُ وَ يُدَبِّرُ أَوَّلَهُ مِنْ حَيْثُ يُدَبِّرُ آخِرَهُ مِنْ غَيْرِ عَنَاءٍ وَ لَا كُلْفَةٍ وَ لَا مَئُونَةٍ وَ لَا مُشَاوَرَةٍ وَ لَا نَصَبٍ
Abu Al-Hassan-asws said: ‘If you were saying with the palm and the forearm (cubit, i.e. distance), then all the things are one subject, it is His-azwj Deed. He-azwj is not preoccupied with some of it from others. He-azwj Manages the top creation from where He-azwj Manages its lower, and He-azwj Manages its first from where He-azwj Manages its last, from without tiredness, nor encumberment, nor assistance, nor consultation, nor a sharing.
وَ إِنْ كُنْتَ تَقُولُ مَنْ أَقْرَبُ إِلَيْهِ فِي الْوَسِيلَةِ فَأَطْوَعُهُمْ لَهُ وَ أَنْتُمْ تَرْوُونَ أَنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ وَ هُوَ سَاجِدٌ وَ رَوَيْتُمْ أَنَّ أَرْبَعَةَ أَمْلَاكٍ الْتَقَوْا أَحَدُهُمْ مِنْ أَعْلَى الْخَلْقِ وَ أَحَدُهُمْ مِنْ أَسْفَلِ الْخَلْقِ وَ أَحَدُهُمْ مِنْ شَرْقِ الْخَلْقِ وَ أَحَدُهُمْ مِنْ غَرْبِ الْخَلْقِ فَسَأَلَ بَعْضُهُمْ بَعْضاً فَكُلُّهُمْ قَالَ مِنْ عِنْدِ اللَّهِ أَرْسَلَنِي بِكَذَا وَ كَذَا فَفِي هَذَا دَلِيلٌ عَلَى أَنَّ ذَلِكَ فِي الْمَنْزِلَةِ دُونَ التَّشْبِيهِ وَ التَّمْثِيلِ
And if you are saying who is closest to Him-azwj regarding the means, then it is the most obedient of them to Him-azwj; and you are reporting that the closest of what the servant can be to Allah-azwj is when he is in Sajdah, and you are reporting that four Angels met each other – one of them from the top of the creation, and one of them from the bottom of the creation, and one of them from the east of the creation, and one from the west of the creation, and they asked each other, and all of them said, ‘From the Presence of Allah-azwj. He-azwj Sent me with such and such’. Thus, in this there is evidence upon that, that is regarding the status, besides the resembling and the example’.
فَقَالَ أَبُو قُرَّةَ أَ تُقِرُّ أَنَّ اللَّهَ تَعَالَى مَحْمُولٌ
Abu Qara said, ‘Do you-asws accept that Allah-azwj the Exalted is carried?’
فَقَالَ أَبُو الْحَسَنِ ع كُلُّ مَحْمُولٍ مَفْعُولٌ وَ مُضَافٌ إِلَى غَيْرِهِ مُحْتَاجٌ فَالْمَحْمُولُ اسْمُ نَقْصٍ فِي اللَّفْظِ وَ الْحَامِلُ فَاعِلٌ وَ هُوَ اللَّفْظُ فِي مَمْدُوحٍ وَ كَذَلِكَ قَوْلُ الْقَائِلِ فَوْقٌ وَ تَحْتٌ وَ أَعْلَى وَ أَسْفَلُ
Abu Al-Hassan-asws said: ‘Every carried one is an effect and an addition, needy to something else. The carried is a name deficient in the wording, and the carrying one is a doer, and it is praised in the wording. And like that are the words of the speaker, ‘Above, and under, and top and bottom.
وَ قَدْ قَالَ اللَّهُ تَعَالَى وَ لِلَّهِ الْأَسْماءُ الْحُسْنى فَادْعُوهُ بِها وَ لَمْ يَقُلْ فِي شَيْءٍ مِنْ كُتُبِهِ إِنَّهُ مَحْمُولٌ بَلْ هُوَ الْحَامِلُ فِي الْبَرِّ وَ الْبَحْرِ وَ الْمُمْسِكُ لِلسَّمَاوَاتِ وَ الْأَرْضِ وَ الْمَحْمُولُ مَا سِوَى اللَّهِ وَ لَمْ نَسْمَعْ أَحَداً آمَنَ بِاللَّهِ وَ عَظَّمَهُ قَطُّ قَالَ فِي دُعَائِهِ يَا مَحْمُولُ
And Allah-azwj the Exalted has Said: And for Allah are the most Beautiful Names, therefore supplicate by these [7:180]. And He-azwj did not Say in anything from His-azwj Book that He-azwj is carried, but He-azwj is the Carrier in the land and the sea, and the Withholder of the skies and the earth, and the carries is what is besides Allah-azwj, and we do not hear anything believing in Allah-azwj and His-azwj Magnificence at all saying in his supplication, ‘O carried One!’
قَالَ أَبُو قُرَّةَ أَ فَتُكَذِّبُ بِالرِّوَايَةِ إِنَّ اللَّهَ إِذَا غَضِبَ إِنَّمَا يُعْرَفُ غَضَبُهُ أَنَّ الْمَلَائِكَةَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ يَجِدُونَ ثِقْلَهُ عَلَى كَوَاهِلِهِمْ فَيَخِرُّونَ سُجَّداً فَإِذَا ذَهَبَ الْغَضَبُ خَفَّ فَرَجَعُوا إِلَى مَوَاقِفِهِمْ
Abu Qara said, ‘Are you-asws belying the report that when Allah-azwj is Angry, rather His-azwj Anger is recognised. The Angels, those that are carrying the Throne are finding its weight upon their shoulders, and they are falling down in Sajdah. Why the Anger subsides, they return to their places?’
فَقَالَ ع أَخْبِرْنِي عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى مُنْذُ لَعَنَ إِبْلِيسَ إِلَى يَوْمِكَ هَذَا وَ إِلَى يَوْمِ الْقِيَامَةِ غَضْبَانُ هُوَ عَلَى إِبْلِيسَ وَ أَوْلِيَائِهِ أَوْ رَاضٍ عَنْهُمْ فَقَالَ نَعَمْ هُوَ غَضْبَانُ عَلَيْهِ قَالَ فَمَتَى رَضِيَ فَخَفَّفَ وَ هُوَ فِي صِفَتِكَ لَمْ يَزَلْ غَضْبَانَ عَلَيْهِ وَ عَلَى أَتْبَاعِهِ
He-asws said: ‘Inform me-asws about Allah-azwj Blessed and Exalted, since He-azwj Cursed Iblees-la up to this day of yours-asws and up to the Day of Qiyamah, is He-azwj Wrathful upon Iblees-la and his-la friends or is He-azwj Pleased from them?’ He said, ‘Yes, He-azwj is Wrathful upon him-la’. He-asws said: ‘When He-azwj is Please, He-azwj is Lighter, and He-azwj, in your description, does not cease to be Wrathful upon him-asws and upon his-la followers?’
ثُمَّ قَالَ وَيْحَكَ كَيْفَ تَجْتَرِي أَنْ تَصِفَ رَبَّكَ بِالتَّغَيُّرِ مِنْ حَالٍ إِلَى حَالٍ وَ أَنَّهُ يَجْرِي عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ سُبْحَانَهُ لَمْ يَزَلْ مَعَ الزَّائِلِينَ وَ لَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ
Then he-asws said: ‘Woe be unto you! How audacious of you to describe your Lord-azwj with the changing from a state to a state, and that there flows upon Him-azwj what flows upon the created beings? Glorious is He-azwj, not declining with the declining ones, and does not change with the changing ones’.
قَالَ صَفْوَانُ فَتَحَيَّرَ أَبُو قُرَّةَ وَ لَمْ يُحِرْ جَوَاباً حَتَّى قَامَ وَ خَرَجَ
Safwan said, ‘Abu Qara was confused and could not give an answer until he stood up and went out’’.[13]
6- قب، المناقب لابن شهرآشوب رَوَى ابْنُ جَرِيرِ بْنِ رُسْتُمَ الطَّبَرِيُّ عَنْ أَحْمَدَ الطُّوسِيِّ عَنْ أَشْيَاخِهِ فِي حَدِيثٍ أَنَّهُ انْتُدِبَ لِلرِّضَا ع قَوْمٌ يُنَاظِرُونَ فِي الْإِمَامَةِ عِنْدَ الْمَأْمُونِ فَأَذِنَ لَهُمْ فَاخْتَارُوا يَحْيَى بْنَ الضَّحَّاكِ السَّمَرْقَنْدِيَّ فَقَالَ سَلْ يَا يَحْيَى فَقَالَ يَحْيَى بَلْ سَلْ أَنْتَ يَا ابْنَ رَسُولِ اللَّهِ لِتُشَرِّفَنِي بِذَلِكَ
‘Al Manaib’ of Ibn Shehr Ashoub – Ibn Jareer Bin Rustam Al Tabary reported from Ahmad Al Tusy, from his sheykhs,
‘In a Hadeeth he delegated a group to Al-Reza-asws to debate regarding the Imamate in the presence of Al-Mamoun. He-asws permitted them, and they chose Yahya Bin Al-Zahak Al-Samarqandy. He-asws said: ‘Ask, O Yahya’. Yahya said, ‘But, you-asws ask, O son-asws of Rasool-Allah-saww in order to you-asws to ennoble me with that’.
فَقَالَ ع يَا يَحْيَى مَا تَقُولُ فِي رَجُلٍ ادَّعَى الصِّدْقَ لِنَفْسِهِ وَ كَذَّبَ الصَّادِقِينَ أَ يَكُونُ صَادِقاً مُحِقّاً فِي دِينِهِ أَمْ كَاذِباً فَلَمْ يُحِرْ جَوَاباً سَاعَةً فَقَالَ الْمَأْمُونُ أَجِبْهُ يَا يَحْيَى فَقَالَ قَطَعَنِي يَا أَمِيرَ الْمُؤْمِنِينَ فَالْتَفَتَ إِلَى الرِّضَا ع فَقَالَ مَا هَذِهِ الْمَسْأَلَةُ الَّتِي أَقَرَّ يَحْيَى بِالانْقِطَاعِ فِيهَا
He-asws said: ‘O Yahya! What are you saying regarding a man who claims the truthfulness for himself and belies the truthful ones? Would he happen to be truthful, rightful in his religion or a liar?’ He could not give an answer for a while. So, Al-Mamoun said, ‘Answer him-asws, O Yahya!’ He said, ‘He-asws has cut me off, O commander of the faithful’. He turned towards Al-Reza-asws and said, ‘What is this issue which made Yahya accept with the cutting off from it?’
فَقَالَ ع إِنْ زَعَمَ يَحْيَى أَنَّهُ صَدَّقَ الصَّادِقِينَ فَلَا إِمَامَةَ لِمَنْ شَهِدَ بِالْعَجْزِ عَلَى نَفْسِهِ فَقَالَ عَلَى مِنْبَرِ الرَّسُولِ وُلِّيتُكُمْ وَ لَسْتُ بِخَيْرِكُمْ وَ الْأَمِيرُ خَيْرٌ مِنَ الرَّعِيَّةِ
He-asws said: ‘If Yahya alleges that he ratifies the truthful ones, then there is no Imamate for the one who testified with the frustration upon himself and he said upon the Pulpit of Rasool-saww, ‘I am your ruler and I am not your best one’, and the Emir is (supposed to be) better than the citizens.
وَ إِنْ زَعَمَ يَحْيَى أَنَّهُ صَدَّقَ الصَّادِقِينَ فَلَا إِمَامَةَ لِمَنْ أَقَرَّ عَلَى نَفْسِهِ عَلَى مِنْبَرِ الرَّسُولِ ص أَنَّ لِي شَيْطَاناً يَعْتَرِينِي وَ الْإِمَامُ لَا يَكُونُ فِيهِ الشَّيْطَانُ
And if Yahya claims that he ratifies the truthful ones, then there is no Imamate for the one who acknowledged against himself upon the Pulpit of Rasool-Allah-saww, ‘For me there is a Satan-la correcting me’, and the Imam is such that there cannot be a Satan-la in him.
وَ إِنْ زَعَمَ يَحْيَى أَنَّهُ صَدَّقَ الصَّادِقِينَ فَلَا إِمَامَةَ لِمَنْ أَقَرَّ عَلَيْهِ صَاحِبُهُ فَقَالَ كَانَتْ إِمَامَةُ أَبِي بَكْرٍ فَلْتَةً وَقَى اللَّهُ شَرَّهَا فَمَنْ عَادَ إِلَى مِثْلِهَا فَاقْتُلُوهُ
And if Yahya claims that he ratifies the truthful ones, then there is no Imamate for the one upon whom his companion acknowledged and said, ‘The Imamate of Abu Bakr was faulty. Allah-azwj Protected from its evil, so the one who repeats to its like, kill him!’’
فَصَاحَ الْمَأْمُونُ عَلَيْهِمْ فَتَفَرَّقُوا ثُمَّ الْتَفَتَ إِلَى بَنِي هَاشِمٍ فَقَالَ لَهُمْ أَ لَمْ أَقُلْ لَكُمْ أَنْ لَا تُفَاتِحُوهُ وَ لَا تَجْمَعُوا عَلَيْهِ فَإِنَّ هَؤُلَاءِ عِلْمُهُمْ مِنْ عِلْمِ رَسُولِ اللَّهِ ص
Al-Mamoun shouted at them and they dispersed. Then he turned towards the Clan of Hashim-asws and said to them, ‘Did I not say to you all neither to talk to him-asws nor gather against him-asws, for they (Imams-asws), their-asws knowledge is from knowledge of Rasool-Allah-saww’’.[14]
7- وَ فِي كِتَابِ الصَّفْوَانِيِ أَنَّهُ قَالَ الرِّضَا ع لِابْنِ قُرَّةَ النَّصْرَانِيِّ مَا تَقُولُ فِي الْمَسِيحِ قَالَ يَا سَيِّدِي إِنَّهُ مِنَ اللَّهِ فَقَالَ وَ مَا تُرِيدُ بِقَوْلِكَ مِنْ وَ مِنْ عَلَى أَرْبَعَةِ أَوْجُهٍ لَا خَامِسَ لَهَا
And in the book of Al Safwani –
‘Al-Reza-asws said to Ibn Qara the Christian: ‘What are you saying regarding the Messiah-as?’ He said, ‘O my Master-asws! He-as is from Allah-azwj’. He-asws said: ‘And what do you mean by your word, ‘from’, and (the word) ‘from’ is upon four aspects, there being no fifth for it.
أَ تُرِيدُ بِقَوْلِكَ مِنْ كَالْبَعْضِ مِنَ الْكُلِّ فَيَكُونَ مُبَعَّضاً أَوْ كَالْخَلِّ مِنَ الْخَمْرِ فَيَكُونَ عَلَى سَبِيلِ الِاسْتِحَالَةِ أَوْ كَالْوَلَدِ مِنَ الْوَالِدِ فَيَكُونَ عَلَى سَبِيلِ الْمُنَاكَحَةِ أَوْ كَالصَّنْعَةِ مِنَ الصَّانِعِ فَيَكُونَ عَلَى سَبِيلِ الْمَخْلُوقِ مِنَ الْخَالِقِ أَوْ عِنْدَكَ وَجْهٌ آخَرُ فَتُعَرِّفَنَاهُ فَانْقَطَعَ
Do you mean by your word ‘from’ as the part from the whole, so he-as would happen to be a fragment, or like the vinegar from the wine so he-as would be upon a way of the impossibility, or like the son from the father so he-as would happen to be upon a way of the marriage, or like the made from the Maker, so he-as would happen to be upon a way of the created beings from the Creator, or is there another aspect with you, so you could introduce it to us?’ He was cut off’’.[15]
8 أَبُو إِسْحَاقَ الْمَوْصِلِيُ إِنَّ قَوْماً مِنْ مَا وَرَاءَ النَّهَرِ سَأَلُوا الرِّضَا ع عَنِ الْحُورِ الْعِينِ مِمَّ خُلِقْنَ وَ عَنْ أَهْلِ الْجَنَّةِ إِذَا دَخَلُوهَا مَا أَوَّلُ مَا يَأْكُلُونَ وَ عَنْ مُعْتَمَدِ رَبِّ الْعَالَمِينَ أَيْنَ كَانَ وَ كَيْفَ كَانَ إِذْ لَا أَرْضَ وَ لَا سَمَاءَ وَ لَا شَيْءَ
Abu Is’haq Al Mosaly,
‘A group of people from what is behind the river, asked Al-Reza-asws about the Maiden Houries, what were they Created from? And about the people of the Paradise, when they enter it, what is the first of what they would be eating? And about a base of the Lord-azwj of the words, where was He-azwj, and how was He-azwj where there was neither an earth nor a sky nor anything?’
فَقَالَ ع أَمَّا الْحُورُ الْعِينُ فَإِنَّهُنَّ خُلِقْنَ مِنَ الزَّعْفَرَانِ وَ التُّرَابِ لَا يَفْنَيْنَ وَ أَمَّا أَوَّلُ مَا يَأْكُلُونَ أَهْلُ الْجَنَّةِ فَإِنَّهُمْ يَأْكُلُونَ أَوَّلَ مَا يَدْخُلُونَهَا مِنْ كَبِدِ الْحُوتِ الَّتِي عَلَيْهَا الْأَرْضُ وَ أَمَّا مُعْتَمَدُ الرَّبِّ عَزَّ وَ جَلَّ فَإِنَّهُ أَيَّنَ الْأَيْنَ وَ كَيَّفَ الْكَيْفَ وَ إِنَّ رَبِّي بِلَا أَيْنٍ وَ لَا كَيْفٍ وَ كَانَ مُعْتَمَدُهُ عَلَى قُدْرَتِهِ سُبْحَانَهُ وَ تَعَالَى
Al-Reza-asws said: ‘As for the Maiden Houries, they were Created from the saffron and from the imperishable soil; and as for the first of what the people of the Paradise will be eating at the beginning of their entering it, is from the liver (flesh) of the fish which are upon the earth; and as for the base of the Lord-azwj Mighty and Majestic, He-azwj is the ‘where’ of the ‘where-ness’, and ‘how’ of the ‘how-ness’, and that my-asws Lord-azwj without a ‘where’ nor ‘how’, and His-azwj Base is upon His-azwj Power. Glorious is He-azwj and Exalted’’.[16]
9- أَقُولُ وَ رَوَى السَّيِّدُ الْمُرْتَضَى رَضِيَ اللَّهُ عَنْهُ فِي كِتَابِ الْفُصُولِ، عَنْ شَيْخِهِ الْمُفِيدِ رَحِمَهُ اللَّهُ أَنَّهُ قَالَ: رُوِيَ أَنَّهُ لَمَّا سَارَ الْمَأْمُونُ إِلَى خُرَاسَانَ وَ كَانَ مَعَهُ الرِّضَا عَلِيُّ بْنُ مُوسَى ع فَبَيْنَا هُمَا يَسِيرَانِ إِذْ قَالَ لَهُ الْمَأْمُونُ يَا أَبَا الْحَسَنِ إِنِّي فَكَّرْتُ فِي شَيْءٍ فَنَتَجَ لِيَ الْفِكْرُ الصَّوَابَ فِيهِ فَكَّرْتُ فِي أَمْرِنَا وَ أَمْرِكُمْ وَ نَسَبِنَا وَ نَسَبِكُمْ فَوَجَدْتُ الْفَضِيلَةَ فِيهِ وَاحِدَةً وَ رَأَيْتُ اخْتِلَافَ شِيعَتِنَا فِي ذَلِكَ مَحْمُولًا عَلَى الْهَوَى وَ الْعَصَبِيَّةِ
I (Majlisi) am saying, ‘It is reported by Al Seyyid Al Murtaza, in the book ‘Al Fusool’, from his sheykh Al Mufeed who said,
‘It is reported that when Al-Mamoun travelled to Khorasan and with him was Al-Reza Ali-asws Bin Musa-asws, and while they were travelling, Al-Mamoun said to him-asws, ‘O Abu Al-Hassan-asws! I thought regarding something and the result of the thinking for me is the correctness in it. I thought regarding our matter and your-asws matter, and our establishment and your-asws establishment, and I found the merit in it as one, and I see the differing of our Shias regarding that being carried upon the whims and the prejudices’.
فَقَالَ لَهُ أَبُو الْحَسَنِ ع إِنَّ لِهَذَا الْكَلَامِ جَوَاباً إِنْ شِئْتَ ذَكَرْتُهُ لَكَ وَ إِنْ شِئْتَ أَمْسَكْتُ فَقَالَ لَهُ الْمَأْمُونُ إِنِّي لَمْ أَقُلْهُ إِلَّا لِأَعْلَمَ مَا عِنْدَكَ فِيهِ
Abu Al-Hassan-asws said to him: ‘For this speech there is an answer, if you like I-asws will mention it, and if you like I-asws shall withhold’. Al-Mamoun said to him-asws, ‘I did not say it except to know what is with you-asws regarding it’.
قَالَ لَهُ الرِّضَا ع أَنْشُدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَنَّ اللَّهَ بَعَثَ نَبِيَّهُ مُحَمَّداً ص فَخَرَجَ عَلَيْنَا مِنْ وَرَاءِ أَكَمَةٍ مِنْ هَذِهِ الْآكَامِ يَخْطُبُ إِلَيْكَ ابْنَتَكَ كُنْتَ مُزَوِّجَهُ إِيَّاهَا فَقَالَ يَا سُبْحَانَ اللَّهِ وَ هَلْ يَرْغَبُ أَحَدٌ عَنْ رَسُولِ اللَّهِ ص
Al-Reza-asws said to him: ‘I-asws adjure you with Allah-azwj, O commander of the faithful! If Allah-azwj were to Send His-azwj Prophet-saww Muhammad-saww, he-saww would come out to us from behind a hill from these hills, would he-saww address you for your daughter for you to marry her to him-saww?’ He said, ‘O, Glory be to Allah-azwj! And can anyone wish (such) from Rasool-Allah-saww?’
فَقَالَ لَهُ الرِّضَا ع أَ فَتَرَاهُ كَانَ يَحِلُّ لَهُ أَنْ يَخْطُبَ إِلَيَّ قَالَ فَسَكَتَ الْمَأْمُونُ هُنَيْئَةً ثُمَّ قَالَ أَنْتُمْ وَ اللَّهِ أَمَسُّ بِرَسُولِ اللَّهِ ص رَحِماً
Al-Reza-asws said to him: ‘Do you view it as being Permissible that he-saww addresses to me-asws?’ Al-Mamoun was silent for a while, then said, ‘By Allah-azwj! You-asws are most immediate with Rasool-Allah-saww in womb relationship’’.[17]
10- قَالَ وَ حَدَّثَنِي الشَّيْخُ أَدَامَ اللَّهُ عِزَّهُ أَيْضاً قَالَ: قَالَ الْمَأْمُونُ يَوْماً لِلرِّضَا ع أَخْبِرْنِي بِأَكْبَرِ فَضِيلَةٍ لِأَمِيرِ الْمُؤْمِنِينَ ع يَدُلُّ عَلَيْهَا الْقُرْآنُ
He said, ‘And it was narrated to me by the sheykh as well,
‘One day Al-Mamoun said to Al-Reza-asws, ‘Inform me with the greatest of the merit of Amir Al-Momineen-asws evidencing upon it by the Quran’.
قَالَ فَقَالَ لَهُ الرِّضَا ع فَضِيلَةٌ فِي الْمُبَاهَلَةِ قَالَ اللَّهُ جَلَّ جَلَالُهُ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ
He (the narrator) said, ‘Al-Reza-asws said to him: ‘Merit in the imprecation (Mubahila). Allah-azwj, Majestic is His-azwj Majesty Said: So the one who argues with you in this matter after what has come to you from the Knowledge, then say: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61].
فَدَعَا رَسُولُ اللَّهِ ص الْحَسَنَ وَ الْحُسَيْنَ ع فَكَانَا ابْنَيْهِ وَ دَعَا فَاطِمَةَ ع فَكَانَتْ فِي هَذَا الْمَوْضِعِ نِسَاءَهُ وَ دَعَا أَمِيرَ الْمُؤْمِنِينَ ع فَكَانَ نَفْسَهُ بِحُكْمِ اللَّهِ عَزَّ وَ جَلَّ فَقَدْ ثَبَتَ أَنَّهُ لَيْسَ أَحَدٌ مِنْ خَلْقِ اللَّهِ تَعَالَى أَجَلَّ مِنْ رَسُولِ اللَّهِ ص وَ أَفْضَلَ فَوَجَبَ أَنْ لَا يَكُونَ أَحَدٌ أَفْضَلَ مِنْ نَفْسِ رَسُولِ اللَّهِ ص بِحُكْمِ اللَّهِ تَعَالَى
Rasool-Allah-saww called Al-Hassan-asws and Al-Husayn-asws, so they-asws were his-saww sons-asws; and he-saww called (Syeda) Fatima-asws, and she-asws, in this place, was his-saww womenfolk; and he-saww called Amir Al-Momineen-asws, so he-asws was his-saww self, by the Decision of Allah-azwj Mighty and Majestic. Thus, it has been proven that there isn’t anyone from the creatures of Allah-azwj the Exalted, more majestic from Rasool-Allah-saww and more superior, and it Obligates that no one can be superior than a self of Rasool-Allah-saww by a Decision of Allah-azwj the Exalted.
قَالَ فَقَالَ لَهُ الْمَأْمُونُ أَ لَيْسَ قَدْ ذَكَرَ اللَّهُ تَعَالَى الْأَبْنَاءَ بِلَفْظِ الْجَمْعِ وَ إِنَّمَا دَعَا رَسُولُ اللَّهِ ابْنَيْهِ خَاصَّةً وَ ذَكَرَ النِّسَاءَ بِلَفْظِ الْجَمْعِ وَ إِنَّمَا دَعَا رَسُولُ اللَّهِ ص ابْنَتَهُ وَحْدَهَا فَأَلَّا جَازَ أَنْ يُذْكَرَ الدُّعَاءُ لِمَنْ هُوَ نَفْسُهُ وَ يَكُونَ الْمُرَادُ نَفْسَهُ فِي الْحَقِيقَةِ دُونَ غَيْرِهِ فَلَا يَكُونُ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا ذَكَرْتَ مِنَ الْفَضْلِ
He (the narrator) said, ‘Al-Mamoun said to him-asws, ‘Isn’t it the case that Allah-azwj the Exalted has Mentioned the sons by the plural word, and rather Rasool-Allah-saww called his-saww two sons-asws in particular? And He-azwj Mentioned the women by the plural word, and rather Rasool-Allah-saww called his-saww daughter-asws alone? Therefore, it is not allowed that He-azwj would Mention the calling of the one who was his-saww self, and the intended would happen to be his-saww own self in the reality besides someone else, therefore it cannot happen to be for Amir Al-Momineen-asws, what you-asws are mentioning, from the merit?’
قَالَ فَقَالَ لَهُ الرِّضَا ع لَيْسَ يَصِحُّ مَا ذَكَرْتَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ ذَلِكَ أَنَّ الدَّاعِيَ إِنَّمَا يَكُونُ دَاعِياً لِغَيْرِهِ كَمَا أَنَّ الْآمِرَ آمِرٌ لِغَيْرِهِ وَ لَا يَصِحُّ أَنْ يَكُونَ دَاعِياً لِنَفْسِهِ فِي الْحَقِيقَةِ كَمَا لَا يَكُونُ آمِراً لَهَا فِي الْحَقِيقَةِ
He (the narrator) said, ‘Al-Reza-asws said to him: ‘It isn’t correct what you are mentioning, O commander of the faithful, and that is because the caller would happen to be calling to others, just as the commanders would command to others, and it is not correct that a caller would be calling to himself in the reality, just as there does not happen to be a commander for it in the reality.
وَ إِذَا لَمْ يَدْعُ رَسُولُ اللَّهِ ص رَجُلًا فِي الْمُبَاهَلَةِ إِلَّا أَمِيرَ الْمُؤْمِنِينَ ع فَقَدْ ثَبَتَ أَنَّهُ نَفْسُهُ الَّتِي عَنَاهَا اللَّهُ سُبْحَانَهُ فِي كِتَابِهِ وَ جَعَلَ حُكْمَهُ ذَلِكَ فِي تَنْزِيلِهِ
And when Rasool-Allah-azwj did not call any man regarding the imprecation except Amir Al-Momineen-asws, then it has been proven that he-asws is his-saww self which Allah-azwj the Glorious Meant in His-azwj Book, and Made that to be His-azwj Decision in His-azwj Revelation’.
قَالَ فَقَالَ الْمَأْمُونُ إِذَا وَرَدَ الْجَوَابُ سَقَطَ السُّؤَالُ
He (the narrator) said, ‘Al-Mamoun said, ‘When the answer is referred, the question drops’’.[18]
11 الدُّرَّةُ الْبَاهِرَةُ مِنَ الْأَصْدَافِ الطَّاهِرَةِ، قَالَ لِلرِّضَا ع الصُّوفِيَّةُ إِنَّ الْمَأْمُونَ قَدْ رَدَّ إِلَيْكَ هَذَا الْأَمْرَ وَ أَنْتَ أَحَقُّ النَّاسِ بِهِ إِلَّا أَنَّهُ تَحْتَاجُ أَنْ تَلْبَسَ الصُّوفَ وَ مَا يَحْسُنُ لُبْسُهُ
(The book) ‘Al Durra Al Bahira Min Al Asdaf Al Tahira’ –
‘Al-Soufiya said to Al-Reza-asws, ‘Al-Mamoun has referred this command to you-asws and you-asws are the most rightful of the people with it, except that it requires you-asws to wear the wool and whatever is excellent to wear’.
فَقَالَ ع وَيْحَكُمْ إِنَّمَا يُرَادُ مِنَ الْإِمَامِ قِسْطُهُ وَ عَدْلُهُ إِذَا قَالَ صَدَقَ وَ إِذَا حَكَمَ عَدَلَ وَ إِذَا وَعَدَ أَنْجَزَ قَالَ اللَّهُ تَعَالَى قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ إِنَّ يُوسُفَ ع لَبِسَ الدِّيبَاجَ الْمَنْسُوجَ بِالذَّهَبِ وَ جَلَسَ عَلَى مُتَّكَآتِ آلِ فِرْعَوْنَ
He-asws said: ‘And the judgment rather wants from the leader, his fairness and his justice, and when he speaks, says the truth, and when he judges does so justly, and when he promises, fulfils it. Allah-azwj the Exalted Said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. Surely, Yusuf-as wore the silk embroidered with the gold, and sat upon the recliners of the people of the Pharaoh-la’’.[19]
12 وَ أَرَادَ الْمَأْمُونُ قَتْلَ رَجُلٍ فَقَالَ لَهُ مَا تَقُولُ يَا أَبَا الْحَسَنِ فَقَالَ إِنَّ اللَّهَ لَا يَزِيدُ لِحُسْنِ الْعَفْوِ إِلَّا عِزّاً فَعَفَا عَنْهُ
And Al-Mamoun wanted to kill a man, and he said, ‘What are you-asws saying, O Abu Al-Hassan-asws?’ He-asws said: ‘Allah-azwj does not Increase the good pardoner except in honour’. He pardoned him’.[20]
13 وَ أُتِيَ الْمَأْمُونُ بِنَصْرَانِيٍّ زَنَى بِهَاشِمِيَّةٍ فَلَمَّا رَآهُ أَسْلَمَ فَقَالَ الْفُقَهَاءُ أَهْدَرَ الْإِسْلَامُ مَا قَبْلَهُ فَسَأَلَ الرِّضَا ع فَقَالَ اقْتُلْهُ فَإِنَّهُ مَا أَسْلَمَ حَتَّى رَأَى الْبَأْسَ قَالَ اللَّهُ تَعَالَى فَلَمَّا رَأَوْا بَأْسَنا الْآيَتَانِ
And they came with a Christian to Al-Mamoun who had committed adultery with a Hashimite woman. When he saw him, he became a Muslim. The jurists said, ‘Islam invalidates whatever was before it’. He asked Al-Reza-asws, and he-asws said: ‘Kill him, for he did not become a Muslim until he saw the punishment. Allah-azwj the Exalted Said: But when they saw Our Punishment [40:84] – the two Verses’’.[21]
CHAPTER 20 – WHAT HE-asws WROTE TO AL MAMOUN, FROM THE PURE ISLAM AND THE LAWS OF THE RELIGION, AND THE REST OF WHAT IS REPORTED FROM HIM-asws FROM THE SUMMARY OF THE KNOWLEDGES
1- ن، عيون أخبار الرضا عليه السلام حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ النَّيْسَابُورِيُّ رَضِيَ اللَّهُ عَنْهُ بِنَيْسَابُورَ فِي شَعْبَانَ سَنَةَ اثْنَتَيْنِ وَ خَمْسِينَ وَ ثَلَاثِمِائَةٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ النَّيْسَابُورِيِّ عَنِ الْفَضْلِ بْنِ شَاذَانَ قَالَ: سَأَلَ الْمَأْمُونُ عَلِيَّ بْنَ مُوسَى الرِّضَا ع أَنْ يَكْتُبَ لَهُ مَحْضَ الْإِسْلَامِ عَلَى الْإِيجَازِ وَ الِاخْتِصَارِ فَكَتَبَ ع
‘Uyoun Akhbar Al Reza-asws’ – It is narrated by Abdul Wahid Bin Muhammad Bin Abdous Al Neshapouri, at Neshapour, in (the month of) Shaban of the year three hundred and fifty two, from Ali Bin Muhammad Bin Quteyba Al Neshapouri, from Al Fazl Bin Shazan who said,
‘Al-Mamoun asked Ali-asws Bin Musa Al-Reza-asws to write for him the pure Islam upon the summarisation and the briefness. He-asws wrote: –
أَنَّ مَحْضَ الْإِسْلَامِ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً قَيُّوماً سَمِيعاً بَصِيراً قَدِيراً قَدِيماً بَاقِياً عَالِماً لَا يَجْهَلُ قَادِراً لَا يَعْجِزُ غَنِيّاً لَا يَحْتَاجُ عَدْلًا لَا يَجُورُ وَ أَنَّهُ خالِقُ كُلِّ شَيْءٍ وَ لَيْسَ كَمِثْلِهِ شَيْءٌ لَا شِبْهَ لَهُ وَ لَا ضِدَّ لَهُ وَ لَا كُفْوَ لَهُ وَ أَنَّهُ الْمَقْصُودُ بِالْعِبَادَةِ وَ الدُّعَاءِ وَ الرَّغْبَةِ وَ الرَّهْبَةِ
‘The pure Islam is the testimony that there is no god except Allah-azwj Alone, there being no associates for Him-azwj, One God, First, Individual, Eternal, Hearing, Seeing, Able, Ancient, Remaining, Knower not ignorant, Powerful nor unable, Needless not needy, Just nor tyrannous, and He-azwj is Creator of all things, and there isn’t anything like Him-azwj, neither is there a resemblance for Him-azwj, nor an opponent for Him-azwj, nor a match for Him-azwj, and He-azwj is intended with the worship, and the supplication, and the desire and the awe (respect/fear).
وَ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ وَ أَمِينُهُ وَ صَفِيُّهُ وَ صَفْوَتُهُ مِنْ خَلْقِهِ وَ سَيِّدُ الْمُرْسَلِينَ وَ خَاتَمُ النَّبِيِّينَ وَ أَفْضَلُ الْعَالَمِينَ لَا نَبِيَّ بَعْدَهُ وَ لَا تَبْدِيلَ لِمِلَّتِهِ وَ لَا تَغْيِيرَ لِشَرِيعَتِهِ وَ أَنَّ جَمِيعَ مَا جَاءَ بِهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ هُوَ الْحَقُّ الْمُبِينُ وَ التَّصْدِيقُ بِهِ وَ بِجَمِيعِ مَنْ مَضَى قَبْلَهُ مِنْ رُسُلِ اللَّهِ وَ أَنْبِيَائِهِ وَ حُجَجِهِ
And that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and His-azwj Trustee, and His-azwj elite from His-azwj creatures, and Chief of the Messengers-as, and last of the Prophets-as, and most superior of the worlds. There is neither a Prophet-as after him-saww, nor any replacement of his-saww nation, nor any changes to his-saww Laws, and that the entirety of what Muhammad-saww Bin Abdullah-asws came with, it is the clear Truth, and the ratification with the entirety of the past ones from before him of the Messengers-as of Allah-azwj and His-azwj Prophets-as and His-azwj Divine Authorities.
وَ التَّصْدِيقُ بِكِتَابِهِ الصَّادِقِ الْعَزِيزِ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ وَ أَنَّهُ الْمُهَيْمِنُ عَلَى الْكُتُبِ كُلِّهَا وَ أَنَّهُ حَقٌّ مِنْ فَاتِحَتِهِ إِلَى خَاتِمَتِهِ نُؤْمِنُ بِمُحْكَمِهِ وَ مُتَشَابِهِهِ وَ خَاصِّهِ وَ عَامِّهِ وَ وَعْدِهِ وَ وَعِيدِهِ وَ نَاسِخِهِ وَ مَنْسُوخِهِ وَ قِصَصِهِ وَ أَخْبَارِهِ لَا يَقْدِرُ أَحَدٌ مِنَ الْمَخْلُوقِينَ أَنْ يَأْتِيَ بِمِثْلِهِ
And the ratification of His-azwj Books, the Truthful, the Mighty which the falsehood neither came from before it nor will it from behind it, a Revelation for the Wise, the Praised, and the Dominant upon the Books, all of them, and it is true from its beginning to its end. We believe in its Decisive, and its Allegorical, and its Special, and its General, and its Promises, and its Threats, and its Abrogating, and its Abrogated, and its Stories, and its News. No one from the creatures is able to come with the like of it.
وَ أَنَّ الدَّلِيلَ بَعْدَهُ وَ الْحُجَّةَ عَلَى الْمُؤْمِنِينَ وَ الْقَائِمَ بِأَمْرِ الْمُسْلِمِينَ وَ النَّاطِقَ عَنِ الْقُرْآنِ وَ الْعَالِمَ بِأَحْكَامِهِ أَخُوهُ وَ خَلِيفَتُهُ وَ وَصِيُّهُ وَ وَلِيُّهُ الَّذِي كَانَ مِنْهُ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَمِيرُ الْمُؤْمِنِينَ وَ إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ أَفْضَلُ الْوَصِيِّينَ وَ وَارِثُ عِلْمِ النَّبِيِّينَ وَ الْمُرْسَلِينَ
And that the evidencer after him-saww, and the Divine Authority upon the Momineen, and the one standing with the command of the Muslims, and the one speaking on behalf of the Quran, and the knowledgeable one with its rulings, is his-saww brother-asws, and his-saww Caliph, and his-saww successor-asws, and his-saww guardian-asws who was from him-saww at the status of Haroun-as from Musa-as, Ali-asws Bin Abu Talib-asws, Emir of the Momineen, and Imam of the pious, and Guide of the resplendent, and most superior of the successors-as, and inheritor of the knowledge of the Prophets-as and the Messengers-as.
وَ بَعْدَهُ الْحَسَنُ وَ الْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ بَاقِرُ عِلْمِ الْأَوَّلِينَ ثُمَّ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ وَارِثُ عِلْمِ الْوَصِيِّينَ ثُمَّ مُوسَى بْنُ جَعْفَرٍ الْكَاظِمُ ثُمَّ عَلِيُّ بْنُ مُوسَى الرِّضَا ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ عَلِيُّ بْنُ مُحَمَّدٍ ثُمَّ الْحَسَنُ بْنُ عَلِيٍّ ثُمَّ الْحُجَّةُ الْقَائِمُ الْمُنْتَظَرُ وَلَدُهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ
And after him-asws are Al-Hassan-asws and Al-Husayn-asws, Chiefs of the youths of the people of Paradise. Then, Ali-asws Bin Al-Husayn-asws adornment of the worshippers, then Muhammad-asws Bin Ali-asws expounder of the knowledge of the former ones, then Ja’far-asws Bin Muhammad-asws the truthful inheritor of the knowledge of the successors-as, then Musa-asws Bin Ja’far Al Kazim-asws, then Ali-asws Bin Musa Al Reza-asws, then Muhammad-asws Bin Ali-asws, then Ali-asws Bin Muhammad-asws, then Al-Hassan-asws Bin Ali-asws, then Al-Hujjat Al-Qaim-asws the awaited, his-asws son-asws, may the Salawat be upon them-asws all.
أَشْهَدُ لَهُمْ بِالْوَصِيَّةِ وَ الْإِمَامَةِ وَ أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ حُجَّةِ اللَّهِ تَعَالَى عَلَى خَلْقِهِ كُلَّ عَصْرٍ وَ أَوَانٍ وَ أَنَّهُمُ الْعُرْوَةُ الْوُثْقَى وَ أَئِمَّةُ الْهُدَى وَ الْحُجَّةُ عَلَى أَهْلِ الدُّنْيَا إِلَى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْهَا
I-asws testify for them-asws with the successorship and the Imamate, and that the earth cannot be empty from a Divine Authority of Allah-azwj the Exalted upon His-azwj creatures in every era and time, and they-asws are the firmest handhold, and the Imams of Guidance, and the Divine Authorities upon the people of the Worlds until Allah-azwj Makes Inherit the earth and the ones upon it.
وَ أَنَّ كُلَّ مَنْ خَالَفَهُمْ ضَالٌّ مُضِلٌّ تَارِكٌ لِلْحَقِّ وَ الْهُدَى وَ أَنَّهُمُ الْمُعَبِّرُونَ عَنِ الْقُرْآنِ وَ النَّاطِقُونَ عَنِ الرَّسُولِ ص بِالْبَيَانِ مَنْ مَاتَ وَ لَمْ يَعْرِفْهُمْ مَاتَ مِيتَةً جَاهِلِيَّةً وَ أَنَّ مِنْ دِينِهِمُ الْوَرَعَ وَ الْعِفَّةَ وَ الصِّدْقَ وَ الصَّلَاحَ وَ الِاسْتِقَامَةَ وَ الِاجْتِهَادَ وَ أَدَاءَ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ طُولَ السُّجُودِ وَ صِيَامَ النَّهَارِ وَ قِيَامَ اللَّيْلِ وَ اجْتِنَابَ الْمَحَارِمِ وَ انْتِظَارَ الْفَرَجِ بِالصَّبْرِ وَ حُسْنَ الْعَزَاءِ وَ كَرَمَ الصُّحْبَةِ
And that everyone who opposes them-asws strays and strays others, a neglecter of the Truth and the Guidance, and they-asws are the crossers on behalf of the Quran, and the speakers on behalf of the Messengers-as with the explanation. One who dies and does not recognise them-asws dies a death of the Pre-Islamic period (Kufr), and that from their religion is the devoutness and the chastity, and the truthfulness, and the correctness, and the uprightness, and the striving, and the paying of the entrustments to the righteous and the immoral, and prolonged Sajdahs, and Fasting of the days, and standing of the night, and shunning of the Prohibitions, and awaiting the Relief (Al-Qaim-asws) with the patience, and good solace, and honourable company.
ثُمَّ الْوُضُوءُ كَمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ غَسْلُ الْوَجْهِ وَ الْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ وَ مَسْحُ الرَّأْسِ وَ الرِّجْلَيْنِ مَرَّةً وَاحِدَةً وَ لَا يَنْقُضُ الْوُضُوءَ إِلَّا غَائِطٌ أَوْ بَوْلٌ أَوْ رِيحٌ أَوْ نَوْمٌ أَوْ جَنَابَةٌ وَ إِنْ مَسَحَ عَلَى الْخُفَّيْنِ فَقَدْ خَالَفَ اللَّهَ تَعَالَى وَ رَسُولَهُ ص وَ تَرَكَ فَرِيضَتَهُ وَ كِتَابَهُ
Then the Wudu, just as Allah-azwj Mighty and Majestic Commanded in His-azwj Book, wash the face and the hands up to the elbows, and wipe the head and the feet one time, and nothing would break the Wudu except faeces, or urine, or wind, or sleep, or ceremonial impurity, and if you wipe upon the two socks then you have opposed Allah-azwj the Exalted and His-azwj Rasool-saww and have neglected His-azwj Obligation and His-azwj Book.
وَ غُسْلُ يَوْمِ الْجُمُعَةِ سُنَّةٌ وَ غُسْلُ الْعِيدَيْنِ وَ غُسْلُ دُخُولِ مَكَّةَ وَ الْمَدِينَةِ وَ غُسْلُ الزِّيَارَةِ وَ غُسْلُ الْإِحْرَامِ وَ أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ وَ لَيْلَةِ سَبْعَةَ عَشَرَ وَ لَيْلَةِ تِسْعَةَ عَشَرَ وَ لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ هَذِهِ الْأَغْسَالُ سُنَّةٌ وَ غُسْلُ الْجَنَابَةِ فَرِيضَةٌ وَ غُسْلُ الْحَيْضِ مِثْلُهُ
And bathing on the day of Friday is Sunnah, and bathing of the two Eids, and bathing of entering Makkah and Al-Medina, and bathing of the Ziyarah, and bathing of the Ihraam, and the first night of a month of Ramazan, and night of seventeenth, and night of nineteenth, and night of twenty-first, and night of twenty-third of a month of Ramazan, these bathing(s) are Sunnah, and bathing of the ceremonial impurity is an Obligation, and bathing of the menstruation is like it.
وَ الصَّلَاةُ الْفَرِيضَةُ الظُّهْرُ أَرْبَعُ رَكَعَاتٍ وَ الْعَصْرُ أَرْبَعُ رَكَعَاتٍ وَ الْمَغْرِبُ ثَلَاثُ رَكَعَاتٍ وَ الْعِشَاءُ الْآخِرَةُ أَرْبَعُ رَكَعَاتٍ وَ الْغَدَاةُ رَكْعَتَانِ هَذِهِ سَبْعَ عَشْرَةَ رَكْعَةً وَ السُّنَّةُ أَرْبَعٌ وَ ثَلَاثُونَ رَكْعَةً ثَمَانُ رَكَعَاتٍ قَبْلَ فَرِيضَةِ الظُّهْرِ وَ ثَمَانُ رَكَعَاتٍ قَبْلَ الْعَصْرِ وَ أَرْبَعُ رَكَعَاتٍ بَعْدَ الْمَغْرِبِ وَ رَكْعَتَانِ مِنْ جُلُوسٍ بَعْدَ الْعَتَمَةِ تُعَدَّانِ بِرَكْعَةٍ وَ ثَمَانُ رَكَعَاتٍ فِي السَّحَرِ وَ الشَّفْعُ وَ الْوَتْرُ ثَلَاثُ رَكَعَاتٍ تُسَلِّمُ بَعْدَ الرَّكْعَتَيْنِ وَ رَكْعَتَا الْفَجْرِ
And the Obligatory Salats are Al-Zohr of four Units, and Al-Asr of four Units, and Al-Maghrib of three Units, and Al-Isha the last of four Units, and the morning of two Units, these are seventeen Units; and the Sunnah are thirty four Units – eight Units before Obligatory of Al-Zohr, and eight Units before Al-Asr, and four Units after Al-Maghrib, and two Units from sitting after the darkness (Al-Isha) both counted as one Cycle, and eight Units during the pre-dawn, and the Al-Shaf’a and Al-Witr of three Units greeting (Salam) after the two Units, and two Units of Al-Fajr.
وَ الصَّلَاةُ فِي أَوَّلِ الْوَقْتِ وَ فَضْلُ الْجَمَاعَةِ عَلَى الْفَرْدِ أَرْبَعٌ وَ عِشْرُونَ وَ لَا صَلَاةَ خَلْفَ الْفَاجِرِ وَ لَا يُقْتَدَى إِلَّا بِأَهْلِ الْوَلَايَةِ وَ لَا تُصَلَّى فِي جُلُودِ السِّبَاعِ وَ لَا يَجُوزُ أَنْ تَقُولَ فِي التَّشَهُّدِ الْأَوَّلِ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ لِأَنَّ تَحْلِيلَ الصَّلَاةِ التَّسْلِيمُ فَإِذَا قُلْتَ هَذَا فَقَدْ سَلَّمْتَ
And the Salat during the first timing (is superior), and a merit of the congregation over the individual is twenty-four, and there is no Salat behind the immoral, nor should follow except the people of Al-Wilayah, nor can you pray Salat in skins of the wild animals, and it is not allowed that you should be saying in the first Tashahhud, ‘السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ’, because the legalisation of the salat is the Tasleem (Salam), so when you say this, so you have greeted (Salam).
وَ التَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ وَ مَا زَادَ وَ إِذَا قَصَّرْتَ أَفْطَرْتَ وَ مَنْ لَمْ يُفْطِرْ لَمْ يُجْزِ عَنْهُ صَوْمُهُ فِي السَّفَرِ وَ عَلَيْهِ الْقَضَاءُ لِأَنَّهُ لَيْسَ عَلَيْهِ صَوْمٌ فِي السَّفَرِ وَ الْقُنُوتُ سُنَّةٌ وَاجِبَةٌ فِي الْغَدَاةِ وَ الظُّهْرِ وَ الْعَصْرِ وَ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ خَمْسُ تَكْبِيرَاتٍ فَمَنْ نَقَصَ فَقَدْ خَالَفَ وَ الْمَيِّتُ يُسَلُ مِنْ قِبَلِ رِجْلَيْهِ وَ يُرْفَقُ بِهِ إِذَا أُدْخِلَ قَبْرَهُ
And the shortening is during eight Farsakhs and what is more, and when you shorten, you break (Fast), and one who does not break (Fast) his Fasting would not suffice him during the journey, and upon him would be the repeating, because there is no Fast upon him during the journey; and the Qunoot is an Obligatory Sunnah during the morning, and Al-Zohr, and Al-Asr, and Al-Maghrib, and Al-Isha the last; and the Salat upon the deceased is of five Takbeers, so the one who is deficient then he has opposed, and the deceased would be lowered (into the grave) from the direction of his legs, and you have to be gentle with him when he enters his grave.
وَ الْإِجْهَارُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي جَمِيعِ الصَّلَوَاتِ سُنَّةٌ
And the loudness with ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ’ in the entirety of the Salats is Sunnah.
وَ الزَّكَاةُ الْفَرِيضَةُ فِي كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةُ دَرَاهِمَ وَ لَا يَجِبُ فِيمَا دُونَ ذَلِكَ شَيْءٌ وَ لَا تَجِبُ الزَّكَاةُ عَلَى الْمَالِ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَ لَا يَجُوزُ أَنْ يُعْطَى الزَّكَاةُ غَيْرَ أَهْلِ الْوَلَايَةِ الْمَعْرُوفِينَ وَ الْعُشْرُ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ إِذَا بَلَغَ خَمْسَةَ أَوْسَاقٍ وَ الْوَسْقُ سِتُّونَ صَاعاً وَ الصَّاعُ أَرْبَعَةُ أَمْدَادٍ وَ زَكَاةُ الْفِطْرِ فَرِيضَةٌ عَلَى كُلِّ رَأْسٍ صَغِيرٍ أَوْ كَبِيرٍ حُرٍّ أَوْ عَبْدٍ ذَكَرٍ أَوْ أُنْثَى مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ صَاعٌ وَ هُوَ أَرْبَعَةُ أَمْدَادٍ وَ لَا يَجُوزُ دَفْعُهَا إِلَّا عَلَى أَهْلِ الْوَلَايَةِ
And the Zakat is the Obligation in every two hundred Dirhams, five Dirhams, and there is no Obligation of anything in what is besides that, and the Zakat is not Obligated upon the wealth until the year turns over it, and it is not allowed to give the Zakat to other than the people of the Wilayah, the ones well-known; and the tenth from the wheat, and the barley, and the dates, and the raisins is when they reach five Owsaaq, and the Owsaq is of sixty Sa’a, and the Sa’a is of one Mudd (handful); and Zakat of Al-Fitr is an Obligation upon every head, young or old, free or slave, male or female, from the wheat and the barley and the dates and the raisings, one Sa’a, and it is four Mudds, and it is not allowed to hand it over except to the people of Al-Wilayah.
وَ أَكْثَرُ الْحَيْضِ عَشَرَةُ أَيَّامٍ وَ أَقَلُّهُ ثَلَاثَةُ أَيَّامٍ وَ الْمُسْتَحَاضَةُ تَحْتَشِي وَ تَغْتَسِلُ وَ تُصَلِّي وَ الْحَائِضُ تَتْرُكُ الصَّلَاةَ وَ لَا تَقْضِي وَ تَتْرُكُ الصَّوْمَ وَ تَقْضِي
And the maximum of the menstruation is ten days, and its least is of three days, and the inter-period bleeding one would watch out and bathe and pray Salat, and the menstruating one would leave the Salat and not repeat (pay back) and she will leave the Fasting and repeat (pay back).
وَ صِيَامُ شَهْرِ رَمَضَانَ فَرِيضَةٌ يُصَامُ لِلرُّؤْيَةِ وَ يُفْطَرُ لِلرُّؤْيَةِ وَ لَا يَجُوزُ أَنْ يُصَلَّى تطوع [التَّطَوُّعَ] فِي الْجَمَاعَةِ لِأَنَّ ذَلِكَ بِدْعَةٌ وَ كُلُّ بِدْعَةٍ ضَلَالَةٌ وَ كُلُّ ضَلَالَةٍ فِي النَّارِ وَ صَوْمُ ثَلَاثَةِ أَيَّامٍ فِي كُلِّ شَهْرِ سُنَّةٌ فِي كُلِّ عَشَرَةِ أَيَّامٍ يَوْمٌ أَرْبِعَاءُ بَيْنَ خَمِيسَيْنِ وَ صَوْمُ شَعْبَانَ حَسَنٌ لِمَنْ صَامَهُ وَ إِنْ قَضَيْتَ فَوَائِتَ شَهْرِ رَمَضَانَ مُتَفَرِّقاً أَجْزَأَ
And Fasting of a month of Ramazan is an Obligation, Fasting to the sighting and breaking to the sighting; and it is not allowed to pray Optional Salat in the congregation because that is an innovation, and every innovation is a straying, and every straying is in the Fire; and Fasting three days during every month is a Sunnah, one day during every ten – Wednesday between the two Thursdays; and Fast of Shaban is good for the one who Fasts it, and that paying back a missed month of Ramazan is in separate parts.
وَ حِجُّ الْبَيْتِ فَرِيضَةٌ عَلَى مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَ السَّبِيلُ الزَّادُ وَ الرَّاحِلَةُ مَعَ الصِّحَّةِ وَ لَا يَجُوزُ الْحَجُّ إِلَّا تَمَتَّعاً وَ لَا يَجُوزُ الْقِرَانُ وَ الْإِفْرَادُ الَّذِي يَسْتَعْمِلُهُ الْعَامَّةُ إِلَّا لِأَهْلِ مَكَّةَ وَ حَاضِرِيهَا وَ لَا يَجُوزُ الْإِحْرَامُ دُونَ الْمِيقَاتِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ وَ لَا يَجُوزُ أَنْ يُضَحَّى بِالْخَصِيِّ لِأَنَّهُ نَاقِصٌ وَ يَجُوزُ الْوَجِيءُ
And Hajj of the House is an Obligation upon the one who has the capability of a way to it, and the way, it is the provision and the ride with the health; and the Hall is not allowed except as Tamatoo, and it is not allowed the pairing and the individual which the general Muslims utilise except for the people of Makkah and its surroundings; and the Ihraam is not allowed besides the Meeqaat (juncture). Allah-azwj Mighty and Majestic Says: And complete the Hajj and the Umrah for Allah [2:196]; and it is not allowed that one sacrifices with the castrated because it is deficient, and the virile is allowed.
وَ الْجِهَادُ وَاجِبٌ مَعَ الْإِمَامِ الْعَادِلِ وَ مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ وَ لَا يَجُوزُ قَتْلُ أَحَدٍ مِنَ الْكُفَّارِ وَ النُّصَّابِ فِي دَارِ التَّقِيَّةِ إِلَّا قَاتِلٍ أَوْ سَاعٍ فِي فَسَادٍ وَ ذَلِكَ إِذَا لَمْ تَخَفْ عَلَى نَفْسِكَ وَ عَلَى أَصْحَابِكَ وَ التَّقِيَّةُ فِي دَارِ التَّقِيَّةِ وَاجِبَةٌ وَ لَا حِنْثَ عَلَى مَنْ حَلَفَ تَقِيَّةً يَدْفَعُ بِهَا ظُلْماً عَنْ نَفْسِهِ
And the Jihad is Obligatory along with the just Imam-asws; and one who is killed protecting his wealth, he is a martyr, and it is not allowed to kill anyone from the Kafirs and the Nasibis (Hostile ones) during the house (time) of the Taqaiyya (dissimulation) except one who fights to widen the mischief, and that is when you do not fear upon yourself and upon your companion; and the Taqaiyya during the time of the Taqaiyya is Obligatory; and there is no sin upon the one who swears out of Taqaiyya to defend by it an injustice from himself.
وَ الطَّلَاقُ لِلسُّنَّةِ عَلَى مَا ذَكَرَهُ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ سُنَّةِ رَسُولِهِ ص وَ لَا يَكُونُ طَلَاقٌ لِغَيْرِ السُّنَّةِ وَ كُلُّ طَلَاقٍ يُخَالِفُ الْكِتَابَ فَلَيْسَ بِطَلَاقٍ كَمَا أَنَّ كُلَّ نِكَاحٍ يُخَالِفُ الْكِتَابَ فَلَيْسَ بِنِكَاحٍ وَ لَا يَجُوزُ الْجَمْعُ بَيْنَ أَكْثَرَ مِنْ أَرْبَعِ حَرَائِرَ وَ إِذَا طُلِّقَتِ الْمَرْأَةُ لِلْعِدَّةِ ثَلَاثَ مَرَّاتٍ لَمْ تَحِلَّ لِزَوْجِهَا حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اتَّقُوا تَزْوِيجَ الْمُطَلَّقَاتِ ثَلَاثاً فِي مَوْضِعٍ وَاحِدٍ فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ
And the divorce is to the Sunnah upon what Allah-azwj Mighty and Majestic Mentioned in His-azwj Book and Sunnah of Rasool-Allah-saww, and the divorce cannot happen to other than the Sunnah; and every divorce opposing the Book, isn’t a divorce, just as every marriage opposing the Book isn’t a marriage; and it is not allowed the gathering between more than four women; and when the woman is divorced to three waiting periods, she is not Permissible for her husband until she marries another husband. And Amir Al-Momineen-asws said: ‘Fear marrying the thrice divorced in one place, for these are with husbands’.
وَ الصَّلَاةُ عَلَى النَّبِيِّ وَ آلِهِ ع وَاجِبَةٌ فِي كُلِّ مَوْطِنٍ وَ عِنْدَ الْعُطَاسِ وَ الذَّبَائِحِ وَ غَيْرِ ذَلِكَ وَ حُبُّ أَوْلِيَاءِ اللَّهِ عَزَّ وَ جَلَّ وَاجِبٌ وَ كَذَلِكَ بُغْضُ أَعْدَاءِ اللَّهِ وَ الْبَرَاءَةُ مِنْهُمْ وَ مِنْ أَئِمَّتِهِمْ
And the Salawat upon the Prophet-saww and his-saww Progeny-asws is Obligatory during every place and during the sneezing and the slaughter and other than that. And love of the Guardians-asws of Allah-azwj Mighty and Majestic is Obligatory, and like that is hatred of the enemies of Allah-azwj and the disavowment from them and from their leaders.
وَ بِرُّ الْوَالِدَيْنِ وَاجِبٌ وَ إِنْ كَانَا مُشْرِكَيْنِ وَ لَا طَاعَةَ لَهُمَا فِي مَعْصِيَةِ الْخَالِقِ وَ لَا لِغَيْرِهِمَا فَإِنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ وَ ذَكَاةُ الْجَنِينِ ذَكَاةُ أُمِّهِ إِذَا أَشْعَرَ وَ أَوْبَرَ وَ تَحْلِيلُ الْمُتْعَتَيْنِ اللَّتَيْنِ أَنْزَلَهُمَا اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ سَنَّهُمَا رَسُولُ اللَّهِ عَلَيْهِ وَ عَلَى آلِهِ السَّلَامُ مُتْعَةُ النِّسَاءِ وَ مُتْعَةُ الْحَجِّ
And kindness with the parents is Obligatory and even if they are Polytheists, and there is no obedience to them in disobedience to the Creator nor to others, for there is no obedience of a created being in disobedience to the Creator. Slaughter of the foetus is slaughter of its mother when it sprouts hair and fur; and the legalisation of the two Mut’as, those which Allah-azwj Mighty and Majestic Revealed in His-azwj book and Rasool-Allah-saww Made is a Sunnah is the Mut’a of the women and Mut’a of the Hajj.
وَ الْفَرَائِضُ عَلَى مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ لَا عَوْلَ فِيهَا وَ لَا يَرِثُ مَعَ الْوَلَدِ وَ الْوَالِدَيْنِ أَحَدٌ إِلَّا الزَّوْجُ وَ الْمَرْأَةُ وَ ذُو السَّهْمِ أَحَقُّ مِمَّنْ لَا سَهْمَ لَهُ وَ لَيْسَتِ الْعَصَبَةُ مِنْ دِينِ اللَّهِ عَزَّ وَ جَلَّ
And the Obligations are based upon what Allah-azwj Mighty and Majestic Revealed in His-azwj Book, there being no changing regarding it; and no one will inherit along with the child and the parents except the husband and the wife; and the one with the share is more rightful than the one who has no share for him; and there aren’t the relationships from the Religion of Allah-azwj Mighty and Majestic.
وَ الْعَقِيقَةُ عَنِ الْمَوْلُودِ الذَّكَرِ وَ الْأُنْثَى وَاجِبَةٌ وَ كَذَلِكَ تَسْمِيَتُهُ وَ حَلْقُ رَأْسِهِ يَوْمَ السَّابِعِ وَ يُتَصَدَّقُ بِوَزْنِ الشَّعْرِ ذَهَباً أَوْ فِضَّةً
And Al-Aqeeqa on behalf of the new-born male and female is Obligatory, and similar to that is naming it, and shaving its head on the seventh day, and charity is to be given with the weight of the hair in either gold or silver.
وَ الْخِتَانُ سُنَّةٌ وَاجِبَةٌ لِلرِّجَالِ وَ مَكْرُمَةٌ لِلنِّسَاءِ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُكَلِّفُ نَفْساً إِلَّا وُسْعَهَا وَ إِنَّ أَفْعَالَ الْعِبَادِ مَخْلُوقَةٌ لِلَّهِ خَلْقَ تَقْدِيرٍ لَا خَلْقَ تَكْوِينٍ وَ اللَّهُ خَالِقُ كُلِّ شَيْءٍ
And the circumcision is a Sunnah and Obligatory for the men, and an honour for the women, and that Allah-azwj Blessed and Exalted does not Encumber a soul except to its capacity; and the deeds of the servants are creations for Allah-azwj, creation of the determination not creations of bringing into being, and Allah-azwj is Creator of all things.
وَ لَا يَقُولُ بِالْجَبْرِ وَ التَّفْوِيضِ وَ لَا يَأْخُذُ اللَّهُ عَزَّ وَ جَلَّ الْبَرِيءَ بِالسَّقِيمِ وَ لَا يُعَذِّبُ اللَّهُ تَعَالَى الْأَطْفَالَ بِذُنُوبِ الْآبَاءِ وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى وَ لِلَّهِ عَزَّ وَ جَلَّ أَنْ يَعْفُوَ وَ يَتَفَضَّلَ وَ لَا يَجُورَ وَ لَا يَظْلِمَ لِأَنَّهُ تَعَالَى مُنَزَّهٌ عَنْ ذَلِكَ وَ لَا يَفْرِضُ اللَّهُ تَعَالَى طَاعَةَ مَنْ يَعْلَمُ أَنَّهُ يُضِلُّهُمْ وَ يُغْوِيهِمْ وَ لَا يَخْتَارُ لِرِسَالَتِهِ وَ لَا يَصْطَفِي مِنْ عِبَادِهِ مَنْ يَعْلَمُ أَنَّهُ يَكْفُرُ بِهِ وَ بِعِبَادَتِهِ وَ يَعْبُدُ الشَّيْطَانَ دُونَهُ
And neither said with the compulsion and the delegation, nor does Allah-azwj Mighty and Majestic Seize the cured with the sick, nor will Allah-azwj the Exalted Punish the children for the sins of the fathers, A bearer of a burden will not bear the burden of another [53:38] And there wouldn’t be for the human being except what he strives for [53:39], and it is for Allah-azwj Mighty and Majestic that He-azwj Pardons and Prefers, and He-azwj is neither tyrannous nor unjust because He-azwj the Exalted is Infallible from that, nor does Allah-azwj the Exalted Obligate obedience on one He-azwj Knows would stray and deviate them, nor does He-azwj Choose for His-azwj Message nor Select from His-azwj servant one He-azwj Knows will disbelieve in it and in worshipping Him-azwj, and he would worship the Satan-la besides Him-azwj.
وَ إِنَّ الْإِسْلَامَ غَيْرُ الْإِيمَانِ وَ كُلُّ مُؤْمِنٍ مُسْلِمٌ وَ لَيْسَ كُلُّ مُسْلِمٍ مُؤْمِناً وَ لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَزْنِي الزَّانِي حِينَ يَزْنِي وَ هُوَ مُؤْمِنٌ وَ أَصْحَابُ الْحُدُودِ مُسْلِمُونَ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ وَ اللَّهُ عَزَّ وَ جَلَّ لَا يُدْخِلُ النَّارَ مُؤْمِناً وَ قَدْ وَعَدَهُ الْجَنَّةَ وَ لَا يُخْرِجُ مِنَ النَّارِ كَافِراً وَ قَدْ أَوْعَدَهُ النَّارَ وَ الْخُلُودَ فِيهَا
And Al-Islam is other than the Eman, and every Momin is a Muslim, but every Muslim isn’t a Momin; and the thief will not steal when he steals while he is a momin, nor will the adulterer commit adultery when he commits adultery while he is a Momin; and the recipients of the legal Punishment are Muslim, not Momineen nor Kafirs; and Allah-azwj Mighty and Majestic (will not) Enter a Momin into the Fire since He-azwj has already Promised him the Paradise, nor will He-azwj Exit a Kafir from the Fire as He-azwj has already Promised him the Fire and the eternity therein.
وَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَ مُذْنِبُو أَهْلِ التَّوْحِيدِ يُدْخَلُونَ فِي النَّارِ وَ يُخْرَجُونَ مِنْهَا وَ الشَّفَاعَةُ جَائِزَةٌ لَهُمْ وَ إِنَّ الدَّارَ الْيَوْمَ دَارُ تَقِيَّةٍ وَ هِيَ دَارُ الْإِسْلَامِ لَا دَارُ كُفْرٍ وَ لَا دَارُ إِيمَانٍ وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ وَاجِبَانِ إِذَا أَمْكَنَ وَ لَمْ يَكُنْ خِيفَةٌ عَلَى النَّفْسِ
And He-azwj will not Forgive if one associates with Him-azwj, and He-azwj will Forgive what is besides that for ones He-azwj so Desires to; and the sinners (from) the Unitarian people will be entering into the Fire and exiting from it; and the intercession is allowed for them; and the house (time) today is a house (time) of Taqaiyya (dissimulation) and it is a house of Islam, neither a house of Kufr nor house of Eman; and the enjoining of the good and forbidding from the evil are both Obligatory when possible and there does not happen to be fear upon the self.
وَ الْإِيمَانُ هُوَ أَدَاءُ الْأَمَانَةِ وَ اجْتِنَابُ جَمِيعِ الْكَبَائِرِ وَ هُوَ مَعْرِفَةٌ بِالْقَلْبِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ وَ التَّكْبِيرُ فِي الْعِيدَيْنِ وَاجِبٌ فِي الْفِطْرِ فِي دُبُرِ خَمْسِ صَلَوَاتٍ وَ يُبْدَأُ بِهِ فِي دُبُرِ صَلَاةِ الْمَغْرِبِ لَيْلَةَ الْفِطْرِ وَ فِي الْأَضْحَى فِي دُبُرِ عَشْرِ صَلَوَاتٍ يُبْدَأُ بِهِ مِنْ صَلَاةِ الظُّهْرِ يَوْمَ النَّحْرِ وَ بِمِنًى فِي دُبُرِ خَمْسَ عَشْرَةَ صَلَاةً
And the Eman, it is the fulfilment of the entrustment, and shunning the entirety of the major sins, and it is recognition with the heart, and acceptance with the tongue, and action with the body parts. And the Takbeers during the two Eids are Obligatory during Al-Fitr at the end of the five Salats, and one would begin with it at the end of Salat Al-Maghrib on the night of Al-Fitr, and in Al-Az’ha at the end of ten Salats, one would begin with it from Salat Al-Zohr on the day of the sacrifice and at Mina at the end of fifteen Salats.
وَ النُّفَسَاءُ لَا تَقْعُدُ عَنِ الصَّلَاةِ أَكْثَرَ مِنْ ثَمَانِيَةَ عَشَرَ يَوْماً فَإِنْ طَهُرَتْ قَبْلَ ذَلِكَ صَلَّتْ وَ إِنْ لَمْ تَطْهُرْ حَتَّى تَجَاوَزَتْ ثَمَانِيَةَ عَشَرَ يَوْماً اغْتَسَلَتْ وَ صَلَّتْ وَ عَمِلَتْ مَا تَعْمَلُ الْمُسْتَحَاضَةُ
And the ones in post-childbirth will not sit back from the Salat any more than eighteen days, but if she is clean before that, she would pray Salat, and if she is not clean until eighteen days are exceeded, she would wash and pray Salat and do what the menstruating ones do.
وَ تُؤْمِنُ بِعَذَابِ الْقَبْرِ وَ مُنْكَرٍ وَ نَكِيرٍ وَ الْبَعْثِ بَعْدَ الْمَوْتِ وَ الْمِيزَانِ وَ الصِّرَاطِ
And you will believe in the Punishment of the grave, and Munkar and Nakeer (Questioning Angels), and the Resurrection after death, and the Scale, and the Bridge.
وَ الْبَرَاءَةُ مِنَ الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ ع وَ هَمُّوا بِإِخْرَاجِهِمْ وَ سَنُّوا ظُلْمَهُمْ وَ غَيَّرُوا سُنَّةَ نَبِيِّهِمْ ص وَ الْبَرَاءَةُ مِنَ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمَارِقِينَ الَّذِينَ هَتَكُوا حِجَابَ رَسُولِ اللَّهِ ص وَ نَكَثُوا بَيْعَةَ إِمَامِهِمْ وَ أَخْرَجُوا الْمَرْأَةَ وَ حَارَبُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ قَتَلُوا الشِّيعَةَ رَحْمَةُ اللَّهِ عَلَيْهِمْ وَاجِبَةٌ
And the disavowment from those who oppressed the Progeny-asws of Muhammad-saww and plotted with expelling them-asws and made oppressing them-asws as a tradition, and changed the Sunnah of their Prophet-saww, and the disavowment is from the breakers (of the allegiances), and the unjust ones, and the apostates, those who violated the veils of Rasool-Allah-saww and broke the allegiance of their Imam-asws and brought out the womenfolk and battled against Amir Al-Momineen-asws, and killed the Shias – may the Mercy of Allah-azwj be upon them, is Obligatory.
وَ الْبَرَاءَةُ مِمَّنْ نَفَى الْأَخْيَارَ وَ شَرَّدَهُمْ وَ آوَى الطُّرَدَاءَ اللُّعَنَاءَ وَ جَعَلَ الْأَمْوَالَ دُولَةً بَيْنَ الْأَغْنِيَاءِ وَ اسْتَعْمَلَ السُّفَهَاءَ مِثْلَ مُعَاوِيَةَ وَ عَمْرِو بْنِ الْعَاصِ لَعِينَيْ رَسُولِ اللَّهِ ص وَ الْبَرَاءَةُ مِنْ أَشْيَاعِهِمُ الَّذِينَ حَارَبُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ قَتَلُوا الْأَنْصَارَ وَ الْمُهَاجِرِينَ وَ أَهْلَ الْفَضْلِ وَ الصَّلَاحِ مِنَ السَّابِقِينَ
And (so is) the disavowment from the ones who negated the Ahadeeth and displaced them-asws and sheltered the expelled ones, the accused, and made the wealth as a state between the rich and utilised the foolish ones like Muawiya and Amro Bin Al-Aas, the two cursed by Rasool-Allah-saww; and the disavowment from their loyalists those who had battled against Amir Al-Momineen-asws and killed the Helpers and the Emigrants and the people of merits and the righteous ones from the foremost ones.
وَ الْبَرَاءَةُ مِنْ أَهْلِ الِاسْتِئْثَارِ وَ مِنْ أَبِي مُوسَى الْأَشْعَرِيِّ وَ أَهْلِ وَلَايَتِهِ الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَياةِ الدُّنْيا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً أُولئِكَ الَّذِينَ كَفَرُوا بِآياتِ رَبِّهِمْ بِوَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ وَ لِقائِهِ ع كَفَرُوا بِأَنْ لَقُوا اللَّهَ بِغَيْرِ إِمَامَتِهِ فَحَبِطَتْ أَعْمالُهُمْ فَلا نُقِيمُ لَهُمْ يَوْمَ الْقِيامَةِ وَزْناً فَهُمْ كِلَابُ أَهْلِ النَّارِ
And the disavowment from the people of bias, and from Abu Musa Al-Ashary and the people of his wilayah, those whose striving is lost in the life of the world and they reckoned that they were doing good, they are those who committed Kufr with the Verses of their Lord-azwj of the Wilayah of Ami Al-Momineen-asws and encountered him-asws. They committed ‘Kufr’ by meeting Allah-azwj without his-asws Imamate, so their deeds were nullified, therefore no weight would be Assigned for them on the Day of Qiyamah, for they are the dogs of the inmates of the Fire.
وَ الْبَرَاءَةُ مِنَ الْأَنْصَابِ وَ الْأَزْلَامِ أَئِمَّةِ الضَّلَالِ وَ قَادَةِ الْجَوْرِ كُلِّهِمْ أَوَّلِهِمْ وَ آخِرِهِمْ وَ الْبَرَاءَةُ مِنْ أَشْبَاهِ عَاقِرِي النَّاقَةِ أَشْقِيَاءِ الْأَوَّلِينَ وَ الْآخِرِينَ وَ مِمَّنْ يَتَوَلَّاهُمْ
And the disavowment from the Nasibis (Hostile ones), and the cronies (allies) of the straying imams and the tyrannical guides, all of them, their first ones and their last ones. And the disavowment from the ones resembling the one who hamstrung the she-camel (of Salih-as), wretched ones of the former ones and the latter ones and from the ones who befriended them.
وَ الْوَلَايَةُ لِأَمِيرِ الْمُؤْمِنِينَ وَ الَّذِينَ مَضَوْا عَلَى مِنْهَاجِ نَبِيِّهِمْ ص وَ لَمْ يُغَيِّرُوا وَ لَمْ يُبَدِّلُوا مِثْلِ سَلْمَانَ الْفَارِسِيِّ وَ أَبِي ذَرٍّ الْغِفَارِيِّ وَ الْمِقْدَادِ بْنِ الْأَسْوَدِ وَ عَمَّارِ بْنِ يَاسِرٍ وَ حُذَيْفَةَ بْنِ الْيَمَانِ وَ أَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ وَ سَهْلِ بْنِ حُنَيْفٍ وَ عِبَادَةِ بْنِ الصَّامِتِ وَ أَبِي أَيُّوبَ الْأَنْصَارِيِّ وَ خُزَيْمَةَ بْنِ ثَابِتٍ ذِي الشَّهَادَتَيْنِ وَ أَبِي سَعِيدٍ الْخُدْرِيِّ وَ أَمْثَالِهِمْ رَضِيَ اللَّهُ عَنْهُمْ
And the Wilayah is for Amir Al-Momineen-asws and those who continued upon the manifesto of their Prophet-saww and did not change, and did not replace, like Salman Al-Farsy-ra, and Abu Zarr Al-Ghafary-ra, and Al-Miqdad Bin Al-Aswad-ra, and Ammar Bin Yasser-ra, and Huzeyfa Bin Al-Yaman-ra, and Abu Al-Haysam Bin Al-Tayhan-ra, and Sahl Bin Huneyf, and Abadah Bin Al-Samit-ra, and Abu Ayoub Al-Ansary-ra, and Khuzeyman Bin Sabit-ra (with two testimonies), and Abu Saeed Al-Khudry-ra and their like, may Allah-azwj be Pleased with them.
وَ الْوَلَايَةُ لِأَتْبَاعِهِمْ وَ أَشْيَاعِهِمْ وَ الْمُهْتَدِينَ بِهُدَاهُمْ السَّالِكِينَ مِنْهَاجَهُمْ رِضْوَانُ اللَّهِ عَلَيْهِمْ وَ رَحْمَتُهُ
And the Wilayah is for their followers, and their Shias, and the ones guided by their guidance, travelling upon their manifesto, may the Pleasure of Allah-azwj and His-azwj Mercy be upon them.
وَ تَحْرِيمُ الْخَمْرِ قَلِيلِهَا وَ كَثِيرِهَا وَ تَحْرِيمُ كُلِّ شَرَابٍ مُسْكِرٍ قَلِيلِهِ وَ كَثِيرِهِ وَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ وَ الْمُضْطَرُّ لَا يَشْرَبُ الْخَمْرَ لِأَنَّهَا تَقْتُلُهُ
And the wine is Prohibited, its little and its more, and every intoxicating drink is Prohibited, its little and its more; and whatever the more of it intoxicates, its little is prohibited; and the desperate one cannot drink the wine for it would kill him.
وَ تَحْرِيمُ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ وَ كُلِّ ذِي مِخْلَبٍ مِنَ الطَّيْرِ وَ تَحْرِيمُ الطِّحَالِ فَإِنَّهُ دَمٌ وَ تَحْرِيمُ الْجِرِّيِّ وَ السَّمَكِ الطَّافِي وَ الْمَارْمَاهِي وَ الزِّمِّيرِ وَ كُلِّ سَمَكٍ لَا يَكُونُ لَهُ فَلْسٌ
And Prohibited is everyone with fangs from the wild animals, and everyone from the birds with a claw. And Prohibited is the spleen for it is blood, and Prohibited is the catfish, and the sea horse, and the floating (dead) fish, and the glyptothorax (mountain catfish), and every fish not having scales, for it, eating it is Prohibited.
وَ اجْتِنَابُ الْكَبَائِرِ وَ هِيَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ الزِّنَا وَ السَّرِقَةُ وَ شُرْبُ الْخَمْرِ وَ عُقُوقُ الْوَالِدَيْنِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ وَ مَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ مِنْ غَيْرِ ضَرُورَةٍ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ السُّحْتِ وَ الْمَيْسِرُ وَ هُوَ الْقِمَارُ وَ الْبَخْسُ فِي الْمِكْيَالِ وَ الْمِيزَانِ وَ قَذْفُ الْمُحْصَنَاتِ
And shun the major sins and these are – killing the soul which Allah-azwj Mighty and Majestic Prohibited, and the adultery, and the theft, and drinking the wine, and disloyalty to the parents, and the fleeing from the army, and devouring the wealth of the orphans unjustly, and eating the dead and the blood and flesh of the swine, and whatever is offered to other than Allah-azwj, from without necessity, and eating the usury after the explanation, and the ill-gotten gains, and the games of chance, and it is the gambling, and the undervaluation in the measurement and weight, and slandering the married woman.
وَ اللِّوَاطُ وَ شَهَادَةُ الزُّورِ وَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ مِنْ مَكْرِ اللَّهِ وَ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ وَ مَعُونَةُ الظَّالِمِينَ وَ الرُّكُونُ إِلَيْهِمْ وَ الْيَمِينُ الْغَمُوسُ وَ حَبْسُ الْحُقُوقِ مِنْ غَيْرِ عُسْرٍ وَ الْكَذِبُ وَ الْكِبْرُ وَ الْإِسْرَافُ وَ التَّبْذِيرُ وَ الْخِيَانَةُ وَ الِاسْتِخْفَافُ بِالْحَجِّ وَ الْمُحَارَبَةُ لِأَوْلِيَاءِ اللَّهِ تَعَالَى وَ الِاشْتِغَالُ بِالْمَلَاهِي وَ الْإِصْرَارُ عَلَى الذُّنُوبِ
And the sodomy, and the false testimony, and the despair from the Spirit of Allah-azwj, and the feeling safe from the Plan of Allah-azwj, and despairing from the Mercy of Allah-azwj, and assisting the oppressors and the inclining towards them, and the false swearing, and withholding the rights from without being financially restrained, and the lying, and the arrogance, and the extravagance, and the wasting, and the betrayal, and the taking lightly with the Hajj, and the warring against the Guardians-asws of Allah-azwj the Exalted, and the pre-occupation with the amusements, and the persistence upon the sins’.
وَ حَدَّثَنِي بِذَلِكَ حَمْزَةُ بْنُ مُحَمَّدِ بْنِ أَبِي جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ حَدَّثَنِي أَبُو نَصْرٍ قَنْبَرُ بْنُ عَلِيِّ بْنِ شَاذَانَ عَنْ أَبِيهِ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع إِلَّا أَنَّهُ لَمْ يَذْكُرْ فِي حَدِيثِهِ أَنَّهُ كَتَبَ ذَلِكَ إِلَى الْمَأْمُونِ وَ ذَكَرَ فِيهِ
And it was narrated with that by Hamza Bin Muhammad Bin Abu Ja’far Bin Muhammad Bin Zayd, son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, from Abu Nasr Qanmber Bin Ali Bin Shazan, from his father, from Al Fazl Bin Shazan, from Al-Reza-asws, except that he did not mention in his Hadeeth that he-asws wrote that to Al-Mamoun, and mentioned in it: –
الْفِطْرَةَ مُدَّيْنِ مِنْ حِنْطَةٍ وَ صاع [صَاعاً] مِنَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ
‘Al-Fitra are two Mudds from wheat and one Sa’a from barley and the dates and the raisins’.
وَ ذَكَرَ فِيهِ أَنَّ الْوُضُوءَ مَرَّةً مَرَّةً فَرِيضَةٌ وَ اثْنَتَانِ إِسْبَاغٌ
And mentioned in it: ‘The Wudu one time, one time is Obligatory, and twice is perfecting it’.
وَ ذَكَرَ فِيهِ أَنَّ ذُنُوبَ الْأَنْبِيَاءِ ع صِغَارُهُمْ مَوْهُوبَةٌ
And mentioned in it: ‘The sins of the Prophets-as, their small ones are Gifted (Overlooked)’.
وَ ذَكَرَ فِيهِ أَنَّ الزَّكَاةَ عَلَى تِسْعَةِ أَشْيَاءَ عَلَى الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ الذَّهَبِ وَ الْفِضَّةِ
And mentioned in it: ‘The Zakat is upon nine things – upon the wheat, and the barley, and the dates, and the raising, and the camels, and the cows, and the sheep, and the gold and the silver’’.[22]
2- ف، تحف العقول رُوِيَ أَنَّ الْمَأْمُونَ بَعَثَ الْفَضْلَ بْنَ سَهْلٍ ذَا الرِّئَاسَتَيْنِ إِلَى الرِّضَا ع فَقَالَ لَهُ إِنِّي أُحِبُّ أَنْ تَجْمَعَ لِي مِنَ الْحَلَالِ وَ الْحَرَامِ وَ الْفَرَائِضِ وَ السُّنَنِ فَإِنَّكَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ وَ مَعْدِنُ الْعِلْمِ
‘Tuhaf Al Uqoul’ – It is reported that Al-Mamoun sent Al-Fazl Bin Sahl Zul Rabasteen to Al-Reza-asws, and he said to him-asws, ‘I would love it if you-asws could gather for me from the Permissible(s) and the Prohibitions and the Obligations and the Sunnahs, for you-asws are a Divine Authority of Allah-azwj upon His-azwj creatures and a mine of knowledge’.
فَدَعَا الرِّضَا ع بِدَوَاةٍ وَ قِرْطَاسٍ وَ قَالَ لِلْفَضْلِ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حَسْبُنَا شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً قَيُّوماً سَمِيعاً بَصِيراً قَوِيّاً قَائِماً بَاقِياً نُوراً عَالِماً لَا يَجْهَلُ قَادِراً لَا يَعْجِزُ غَنِيّاً لَا يَحْتَاجُ عَدْلًا لَا يَجُورُ خَلَقَ كُلَّ شَيْءٍ لَيْسَ كَمِثْلِهِ شَيْءٌ لَا شِبْهَ لَهُ وَ لَا ضِدَّ وَ لَا نِدَّ وَ لَا كُفْوَ
Al-Reza-asws called for ink and paper and said to Al-Fazl: ‘Write: In the Name of Allah-azwj the Beneficent, the Merciful. It suffices us, the testimony that there is no god except Allah-azwj, Firs, Last, nor Taking a female companion nor a son, eternal, Hearing, Seeing, Strong, Established, Remaining, Light, Knowing nor ignorant, Able not unable, Needless not needy, Just not tyrannous, Creator of all things, there is nothing like Him-azwj, there is no resemblance for Him-azwj, nor an opponent, nor a match.
وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَمِينُهُ وَ صَفْوَتُهُ مِنْ خَلْقِهِ سَيِّدُ الْمُرْسَلِينَ وَ خَاتَمُ النَّبِيِّينَ وَ أَفْضَلُ الْعَالَمِينَ لَا نَبِيَّ بَعْدَهُ وَ لَا تَبْدِيلَ لِمِلَّتِهِ وَ لَا تَغْيِيرَ وَ أَنَّ جَمِيعَ مَا جَاءَ بِهِ مُحَمَّدٌ ص هُوَ الْحَقُّ الْمُبِينُ نُصَدِّقُ بِهِ وَ بِجَمِيعِ مَنْ مَضَى قَبْلَهُ مِنْ رُسُلِ اللَّهِ وَ أَنْبِيَائِهِ وَ حُجَجِهِ
And that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and His-azwj Trustee, and His-azwj elite from His-azwj creatures, Chief of the Messengers-as and last of the Prophets-as, and the most superior of the worlds. There is neither a Prophet-as after him-saww nor any replacement of his-saww nation nor any change, and that the entirety of what Muhammad-saww came with, it is the clear Truth. We ratify it and the entirety from the Messengers-as from the past before him-saww, and His-azwj Prophets-as and His-azwj Divine Authorities.
وَ نُصَدِّقُ بِكِتَابِهِ الصَّادِقِ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ وَ أَنَّهُ كِتَابُهُ الْمُهَيْمِنُ عَلَى الْكُتُبِ كُلِّهَا وَ أَنَّهُ حَقٌّ مِنْ فَاتِحَتِهِ إِلَى خَاتِمَتِهِ نُؤْمِنُ بِمُحْكَمِهِ وَ مُتَشَابِهِهِ وَ خَاصِّهِ وَ عَامِّهِ وَ وَعْدِهِ وَ وَعِيدِهِ وَ نَاسِخِهِ وَ مَنْسُوخِهِ وَ قِصَصِهِ وَ أَخْبَارِهِ لَا يَقْدِرُ وَاحِدٌ مِنَ الْمَخْلُوقِينَ أَنْ يَأْتِيَ بِمِثْلِهِ
And we ratify His-azwj Book as the Truthful, the falsehood will not come from its front nor from behind it, a Revelation from the Wise, the Praise One, and that His-azwj Book is the Dominant upon all the Books, and it is true from its beginning to its end. We believe in its Decisive, and its Allegorical, and its Special, and its General, and its Promises, and its Threats, and its Abrogating, and its Abrogated, and its Stories, and its News. None from the created beings is able to come up with the like of it.
وَ أَنَّ الدَّلِيلَ وَ الْحُجَّةَ مِنْ بَعْدِهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ الْقَائِمُ بِأُمُورِ الْمُسْلِمِينَ وَ النَّاطِقُ عَنِ الْقُرْآنِ وَ الْعَالِمُ بِأَحْكَامِهِ أَخُوهُ وَ خَلِيفَتُهُ وَ وَصِيُّهُ وَ الَّذِي كَانَ مِنْهُ بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ وَ إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ يَعْسُوبُ الْمُؤْمِنِينَ وَ أَفْضَلُ الْوَصِيِّينَ بَعْدَ النَّبِيِّينَ
And the evidence and the Divine Authority from after him-saww is Ali Amir Al-Momineen-asws, and the one standing with the affairs of the Muslims, and the speaker on behalf of the Quran, and the knowledgeable one with its Rulings. His-saww brother-asws, and his-saww Caliph and his-saww successor-asws, and the one who was from him-saww at the status of Haroun-as from Musa-as, Ali-asws Bin Abu Talib-asws Amir Al-Momineen-asws, and Imam-asws of the pious, and guide of the resplendent, and leader of the Momineen, and the most superior of the successors-as after the Prophets-as.
وَ بَعْدَهُ الْحَسَنُ وَ الْحُسَيْنُ ع وَاحِدٌ بَعْدَ وَاحِدٍ إِلَى يَوْمِنَا هَذَا عِتْرَةُ الرَّسُولِ وَ أَعْلَمُهُمْ بِالْكِتَابِ وَ السُّنَّةِ وَ أَعْدَلُهُمْ بِالْقَضِيَّةِ وَ أَوْلَاهُمْ بِالْإِمَامَةِ كُلَّ عَصْرٍ وَ زَمَانٍ وَ أَنَّهُمْ الْعُرْوَةُ الْوُثْقَى وَ أَئِمَّةُ الْهُدَى وَ الْحُجَّةُ عَلَى أَهْلِ الدُّنْيَا حَتَّى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْهَا وَ هُوَ خَيْرُ الْوَارِثِينَ
And after him-asws are Al-Hassan-asws and Al-Husayn-asws, one after one, up to this day of ours, family-asws of the Rasool-saww, and their most knowledgeable ones of them with the Book and the Sunnah, and their most just ones with the judging, and their foremost one with the Imamat of every era and time; and they-asws are the firmest handhold, and Imams-asws of the Guidance, and the Divine Authorities upon the people of the world, until Allah-azwj Makes the earth and the ones upon it to be inherited, and He-azwj is the best of the Inheritors.
وَ أَنَّ كُلَّ مَنْ خَالَفَهُمْ ضَالٌّ مُضِلٌّ تَارِكٌ لِلْحَقِّ وَ الْهُدَى وَ أَنَّهُمُ الْمُعَبِّرُونَ عَنِ الْقُرْآنِ النَّاطِقُونَ عَنِ الرُّسُلِ بِالْبَيَانِ مَنْ مَاتَ لَا يَعْرِفُهُمْ وَ لَا يَتَوَلَّاهُمْ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ مَاتَ مِيتَةً جَاهِلِيَّةً
And everyone who opposes them-asws strays and strays others, neglecter of the Truth and the Guidance, and they-asws are the crossers on behalf of the Quran, the speakers on behalf of the Rasool-saww with the explanation. One who dies not having recognised them-asws, nor having befriended them-asws, with their-asws names and names of their-asws forefathers-asws, dies a death of the Pre-Islamic period (Kufr).
وَ أَنَّ مِنْ دِينِهِمُ الْوَرَعَ وَ الْعِفَّةَ وَ الصِّدْقَ وَ الصَّلَاحَ وَ الِاجْتِهَادَ وَ أَدَاءَ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ طُولَ السُّجُودِ وَ الْقِيَامَ بِاللَّيْلِ وَ اجْتِنَابَ الْمَحَارِمِ وَ انْتِظَارَ الْفَرَجِ بِالصَّبْرِ وَ حُسْنَ الصُّحْبَةِ وَ حُسْنَ الْجِوَارِ وَ بَذْلَ الْمَعْرُوفِ وَ كَفَّ الْأَذَى وَ بَسْطَ الْوَجْهِ وَ النَّصِيحَةَ وَ الرَّحْمَةَ لِلْمُؤْمِنِينَ
And from their-asws Religion is the devoutness, and the chastity, and the truthfulness, and the righteousness, and the striving, and giving the entrustments to the righteous and the immoral, and prolonging the Sajdah, and the standing at night, and the shunning of the Prohibitions, and awaiting the Relief (Al-Qaim-asws) with patience, and good company, and good neighbourliness, and exerting the good deeds and refraining from the harming, and extending the face and the advice and the mercy to the Momineen.
ثُمَّ الْوُضُوءُ كَمَا أَمَرَ اللَّهُ تَعَالَى فِي كِتَابِهِ غَسْلُ الْوَجْهِ وَ الْيَدَيْنِ وَ مَسْحُ الرَّأْسِ وَ الرِّجْلَيْنِ وَاحِدٌ فَرِيضَةٌ وَ اثْنَانِ إِسْبَاغٌ وَ مَنْ زَادَ أَثِمَ وَ لَمْ يُؤْجَرْ وَ لَا يَنْقُضُ الْوُضُوءَ إِلَّا الرِّيحُ وَ الْبَوْلُ وَ الْغَائِطُ وَ النَّوْمُ وَ الْجَنَابَةُ
Then the Wudu just as Allah-azwj the Exalted Commanded in His-azwj Book, washing the face and the hands and wiping the head and the legs, once being Obligatory and twice being an overdo, and one who increases sins and will not be Recompensed; and nothing breaks the Wudu except the wind, and the urine, and the faeces, and the sleep, and the ceremonial impurity.
وَ مَنْ مَسَحَ عَلَى الْخُفَّيْنِ فَقَدْ خَالَفَ اللَّهَ وَ رَسُولَهُ وَ كِتَابَهُ وَ لَمْ يُجْزِ عَنْهُ وُضُوؤُهُ وَ ذَلِكَ أَنَّ عَلِيّاً خَالَفَ الْقَوْمَ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ فَقَالَ لَهُ عُمَرُ رَأَيْتُ النَّبِيَّ ص يَمْسَحُ فَقَالَ عَلِيٌّ ع قَبْلَ نُزُولِ سُورَةِ الْمَائِدَةِ أَوْ بَعْدَهَا قَالَ لَا أَدْرِي قَالَ عَلِيٌّ ع لَكِنَّنِي أَدْرِي أَنَّ رَسُولَ اللَّهِ ص لَمْ يَمْسَحْ عَلَى خُفَّيْهِ مُنْذُ نَزَلَتْ سُورَةُ الْمَائِدَةِ
And one who wipes upon the two socks, so he has opposed Allah-azwj and His-azwj Rasool-saww and His-azwj Book, and his Wudu will not suffice from him, and that is because Ali-asws opposed the people regarding the wiping upon the socks, so Umar said to him-asws, ‘I saw the Prophet-saww wiping (such)’, so Ali-asws said: ‘Before Revelation of Surah Al-Ma’idah or after it?’ He said, ‘I don’t know’. Ali-asws said: ‘But I-asws do know. Rasool-Allah-saww did not wipe upon his-saww socks since the Revelation of Surah Al-Ma’idah’.
وَ الِاغْتِسَالُ مِنَ الْجَنَابَةِ وَ الِاحْتِلَامِ وَ الْحَيْضِ وَ غُسْلُ مَنْ غَسَّلَ الْمَيِّتَ فَرْضٌ وَ الْغُسْلُ يَوْمَ الْجُمُعَةِ وَ الْعِيدَيْنِ وَ دُخُولِ مَكَّةَ وَ الْمَدِينَةِ وَ غُسْلُ الزِّيَارَةِ وَ غُسْلُ الْإِحْرَامِ وَ يَوْمِ عَرَفَةَ وَ أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ وَ لَيْلَةِ تِسْعَ عَشْرَةَ مِنْهُ وَ إِحْدَى وَ عِشْرِينَ وَ ثَلَاثٍ وَ عِشْرِينَ مِنْهُ سُنَّةٌ
And the bathing from the ceremonial impurity, and the bed-wetting, and the menstruation, and bathing from washing the deceased is Obligatory; and the bathing on the day of Friday, and the two Eids, and entering Makkah and Al-Medina, and bathing for the Ziyarah, and bathing of the Ihraam, and day of Arafaat, and first night of a month of Ramazan, and night of the nineteenth from it, and twenty-first, and twenty third from it, is Sunnah.
وَ صَلَاةُ الْفَرِيضَةِ الظُّهْرُ أَرْبَعُ رَكَعَاتٍ وَ الْعَصْرُ أَرْبَعُ رَكَعَاتٍ وَ الْمَغْرِبُ ثَلَاثُ رَكَعَاتٍ وَ الْعِشَاءُ الْآخِرَةُ أَرْبَعُ رَكَعَاتٍ وَ الْفَجْرُ رَكْعَتَانِ فَذَلِكَ سَبْعَ عَشْرَةَ رَكْعَةً وَ السُّنَّةُ أَرْبَعٌ وَ ثَلَاثُونَ رَكْعَةً مِنْهَا ثَمَانٌ قَبْلَ الظُّهْرِ وَ ثَمَانٌ بَعْدَهَا وَ أَرْبَعٌ بَعْدَ الْمَغْرِبِ وَ رَكْعَتَانِ مِنْ جُلُوسٍ بَعْدَ الْعِشَاءِ الْآخِرَةِ تُعَدَّانِ بِوَاحِدَةٍ وَ ثَمَانٌ فِي السَّحَرِ وَ الْوَتْرُ ثَلَاثُ رَكَعَاتٍ وَ رَكْعَتَانِ بَعْدَ الْوَتْرِ
And the Obligatory Salats are – Al-Zohr of four Units, and Al-Asr of four Units, and Al-Maghrib of three Units, and Al-Isha the last of four Units, and Al-Fajr of two Units, so that is seventeen Units. And the Sunnah are thirty-four Units – From these eight are before Al-Zohr, and eight after it, and four after Al-Maghrib, and two Units from sitting after Isha the last counting at one, and eight during the pre-dawn, and Al-Witr of three Units, and two Units after Al-Witr.
وَ الصَّلَاةُ فِي أَوَّلِ الْأَوْقَاتِ وَ فُضِّلَ الْجَمَاعَةُ عَلَى الْفَرْدِ بِكُلِّ رَكْعَةٍ أَلْفَيْ رَكْعَةٍ وَ لَا تُصَلِّ خَلْفَ فَاجِرٍ لَا تَقْتَدِي إِلَّا بِأَهْلِ الْوَلَايَةِ وَ لَا تُصَلِّ فِي جُلُودِ الْمَيْتَةِ وَ لَا جُلُودِ السِّبَاعِ وَ التَّقْصِيرُ فِي أَرْبَعِ فَرَاسِخَ بُرَيْدٌ ذَاهِبٌ وَ بُرَيْدٌ جَاءٍ اثْنَا عَشَرَ مِيلًا وَ إِذَا قَصَّرْتَ أَفْطَرْتَ
The Salat is (superior) during the first timing, and a merit of the congregation over the individual is a thousand Units for everyone Cycle, and do not pray Salat behind an immoral, nor follow except the people of Al-Wilayah, nor pray Salat in skins of the dead nor skins of the predators; and the shortening is regarding four Farsakhs, one Bareyd going and a Bareyd, coming twelve miles. And when you shorten, you break the Fast.
وَ الْقُنُوتُ فِي أَرْبَعِ صَلَوَاتٍ فِي الْغَدَاةِ وَ الْمَغْرِبِ وَ الْعَتَمَةِ وَ يَوْمِ الْجُمُعَةِ صَلَاةِ الظُّهْرِ وَ كُلُّ الْقُنُوتِ قَبْلَ الرُّكُوعِ وَ بَعْدَ الْقِرَاءَةِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ خَمْسُ تَكْبِيرَاتٍ وَ لَيْسَ فِي صَلَاةِ الْجَنَائِزِ تَسْلِيمٌ لِأَنَّ التَّسْلِيمَ فِي صَلَاةِ الرُّكُوعِ وَ السُّجُودِ وَ لَيْسَ لِصَلَاةِ الْجِنَازَةِ رُكُوعٌ وَ لَا سُجُودٌ
And the Qunoot is during four Salats – during the morning, and Al-Maghrib, and the Isha, and the day of Friday Salat Al-Zohr; and every Qunoot is before the Ruku and after the recitation; and the Salat upon the deceased is with five Takbeers, and there is no Tasleem (Salam) in the funeral Salat, because the Tasleem is in a Salat of Ruku and Sajdah, and there isn’t for the funeral Salat, neither a Ruku nor a Sajdah.
وَ يُرَبَّعُ قَبْرُ الْمَيِّتِ وَ لَا يُسَنَّمُ وَ الْجَهْرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي الصَّلَاةِ مَعَ فَاتِحَةِ الْكِتَابِ
And square the grave of the dead and do not hump it; and the loudness with ‘In the Name of Allah-azwj the Beneficent, the Merciful’ during the Salat with Opening of the Book (Chapter 1).
وَ الزَّكَاةُ الْمَفْرُوضَةُ مِنْ كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةُ دَرَاهِمَ وَ لَا تَجِبُ فِيمَا دُونَ ذَلِكَ وَ فِيمَا زَادَ فِي كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ وَ لَا يَجِبُ فِيمَا دُونَ الْأَرْبَعِينَاتِ شَيْءٌ وَ لَا تَجِبُ حَتَّى يَحُولَ الْحَوْلُ وَ لَا تُعْطَى إِلَّا أَهْلَ الْوَلَايَةِ وَ الْمَعْرِفَةِ وَ فِي كُلِّ عِشْرِينَ دِينَاراً نِصْفُ دِينَارٍ
And the Zakat is Obligatory, five Dirhams from every two hundred Dirhams, and it is not Obligated in what is besides that, and in whatever exceeds in every forty Dirhams, one Dirham, and nothing it Obligated below the forties, nor is it Obligated until the year turns around; and it will not be give except to the people of al Wilayah and the recognition; and in every twenty Dinars is a half Dinar.
وَ الْخُمُسُ مِنْ جَمِيعِ الْمَالِ مَرَّةٌ وَاحِدَةٌ وَ الْعُشْرُ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ كُلِّ شَيْءٍ يَخْرُجُ مِنَ الْأَرْضِ مِنَ الْحُبُوبِ إِذَا بَلَغَتْ خَمْسَةَ أَوْسُقٍ فَفِيهِ الْعُشْرُ إِنْ كَانَ يُسْقَى سَيْحاً وَ إِنْ كَانَ يُسْقَى بِالدَّوَالِي فَفِيهَا نِصْفُ الْعُشْرِ لِلْمُعْسِرِ وَ الْمُوسِرِ وَ يُخْرَجُ مِنَ الْحُبُوبِ الْقَبْضَةُ وَ الْقَبْضَتَانِ لِأَنَّ اللَّهَ لَا يُكَلِّفُ نَفْساً إِلَّا وُسْعَهَا وَ لَا يُكَلِّفُ الْعَبْدَ فَوْقَ طَاقَتِهِ وَ الْوَسْقُ سِتُّونَ صَاعاً وَ الصَّاعُ سِتَّةُ أَرْطَالٍ وَ هُوَ أَرْبَعَةُ أَمْدَادٍ وَ الْمُدُّ رِطْلٌ وَ رُبُعٌ بِرِطْلِ الْعِرَاقِيِ وَ قَالَ الصَّادِقُ ع هِيَ تِسْعَةُ أَرْطَالٍ بِالْعِرَاقِيِّ وَ سِتَّةُ أَرْطَالٍ بِالْمَدَنِيِّ
And the Khums is from the entirety of the wealth, once, and the tenth from the wheat and the barley, and the dates and the raisings, and every thing coming out from the earth from the cereals when it reaches five Owsaqa, so regarding it is the tenth, if it was irrigated by clouds, and if it was irrigated by the buckets, then in it would be half the tenth, for the financially constrained and the affluent, and a handful and the two handfuls would be taken out from the cereals, because Allah-azwj does not Encumber a soul except to its capacity, nor does He-azwj Encumber the servant above his strength. And the Owsaq is of sixty Sa’a, and the Sa’a is six Ratl’s, and it is of four Mudds, and the Mudd is a Ratl and a quarter of the Iraqi Ratl. And Al-Sadiq-asws said: ‘It is nine Ratl’s Iraqi, and six Ratl’s Medinite.
وَ زَكَاةُ الْفِطْرِ فَرِيضَةٌ عَلَى رَأْسِ كُلِّ صَغِيرٍ أَوْ كَبِيرٍ حُرٍّ أَوْ عَبْدٍ مِنَ الْحِنْطَةِ نِصْفُ صَاعٍ وَ مِنَ التَّمْرِ وَ الزَّبِيبِ صَاعٌ وَ لَا يَجُوزُ أَنْ تُعْطَى غَيْرَ أَهْلِ الْوَلَايَةِ لِأَنَّهَا فَرِيضَةٌ
And Zakat of Al-Fitra is an Obligation upon every head, small or big, free or slave; from the wheat is half a Sa’a, and from the dates and the raisins one Sa’a; and it is not allowed that you give to other than the people of Wilayah because it is an Obligation.
وَ أَكْثَرُ الْحَيْضِ عَشَرَةُ أَيَّامٍ وَ أَقَلُّهُ ثَلَاثَةُ أَيَّامٍ وَ الْمُسْتَحَاضَةُ تَغْتَسِلُ وَ تُصَلِّي وَ الْحَائِضُ تَتْرُكُ الصَّلَاةَ وَ لَا تَقْضِي وَ تَتْرُكُ الصِّيَامَ وَ تَقْضِيهِ
And the maximum of the menstruation is ten days, and its minimum is three days, and the post-childbirth one will bathe and pray Salat, and the menstruating one will leave the Salat and not repay it, and she will leave the Fasting and will repay it.
وَ يُصَامُ شَهْرُ رَمَضَانَ لِرُؤْيَتِهِ وَ يُفْطَرُ لِرُؤْيَتِهِ وَ لَا يَجُوزُ التَّرَاوِيحُ فِي جَمَاعَةٍ وَ صَوْمُ ثَلَاثَةِ أَيَّامٍ فِي كُلِّ شَهْرٍ مِنْ كُلِّ عَشَرَةِ أَشْهُرٍ شَهْرٌ خَمِيسٌ مِنَ الْعَشْرِ الْأُوَلِ وَ الْأَرْبِعَاءُ مِنَ الْعَشْرِ الْأَوْسَطِ وَ الْخَمِيسُ مِنَ الْعَشْرِ الْآخِرِ وَ صَوْمُ شَعْبَانَ حَسَنٌ وَ هُوَ سُنَّةٌ قَالَ رَسُولُ اللَّهِ ص شَعْبَانُ شَهْرِي وَ شَهْرُ رَمَضَانَ شَهْرُ اللَّهِ وَ إِنْ قَضَيْتَ فَائِتَ شَهْرِ رَمَضَانَ مُتَفَرِّقاً أَجْزَأَكَ
And Fasts of a month of Ramazan is to its sighting, and breaking to its sighting; and the Taraweeh Salats are not allowed in congregation; and Fasting of three days during every month, from every ten months one month, a Thursday from the first ten days, and the Wednesday from the middle ten, and a Thursday from the last ten days. And Fasts of Shaban are good, and it is Sunnah. Rasool-Allah-saww said: ‘Shaban is my-saww month and the month of Ramazan is a month of Allah-azwj’. And repayment of a missed month of Ramazan separately would suffice you.
وَ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ السَّبِيلُ زَادٌ وَ رَاحِلَةٌ وَ لَا يَجُوزُ الْحَجُّ إِلَّا مُتَمَتِّعاً وَ لَا يَجُوزُ الْإِفْرَادُ وَ الْقِرَانُ الَّذِي يَعْمَلُهُ الْعَامَّةُ وَ الْإِحْرَامُ دُونَ الْمِيقَاتِ لَا يَجُوزُ قَالَ اللَّهُ وَ أَتِمُّوا الْحَجَّ وَ الْعُمْرَةَ لِلَّهِ وَ لَا يَجُوزُ فِي النُّسُكِ الْخَصِيُّ لِأَنَّهُ نَاقِصٌ وَ يَجُوزُ الْمَوْجُوءُ
And Hajj of the House is for one who has the capability of a way to it, and the way is provision, and a ride; and the Hajj is not allowed except as Tamatto; and the individualising and pairing is not allowed which the general Muslims are doing; and the Ihraam besides the juncture is not allowed. Allah-azwj Said: And complete the Hajj and the Umrah for Allah [2:196]; and the castrated is not allowed in the rituals because it is deficient, and the virile is allowed.
وَ الْجِهَادُ مَعَ إِمَامٍ عَادِلٍ وَ مَنْ قَاتَلَ فَقُتِلَ دُونَ مَالِهِ وَ رَحْلِهِ وَ نَفْسِهِ فَهُوَ شَهِيدٌ وَ لَا يَحِلُّ قَتْلُ أَحَدٍ مِنَ الْكُفَّارِ فِي دَارِ التَّقِيَّةِ إِلَّا قَاتِلٍ أَوْ بَاغٍ ذَلِكَ إِذَا لَمْ تَحْذَرْ عَلَى نَفْسِكَ وَ لَا أَكْلُ أَمْوَالِ النَّاسِ مِنَ الْمُخَالِفِينَ وَ غَيْرِهِمْ وَ التَّقِيَّةُ فِي دَارِ التَّقِيَّةِ وَاجِبَةٌ وَ لَا حِنْثَ عَلَى مَنْ حَلَفَ تَقِيَّةً يَدْفَعُ بِهَا ظُلْماً عَنْ نَفْسِهِ
And the Jihad is with the just Imam-asws; and the one who fights and is killed for his wealth and his ride and his self, is a martyr, and it is not Permissible to kill anyone from the Kafirs during a time of Taqaiyya except a fighter or a rebel, that is when you do not fear upon yourself; and do not devour the wealth of the people from the adversaries and others; and the Taqaiyya during the time of Taqaiyya is Obligatory; and there is no sin upon the one who swears out of Taqaiyya to defend by it an injustice upon himself.
وَ الطَّلَاقُ بِالسُّنَّةِ عَلَى مَا ذَكَرَ اللَّهُ جَلَّ وَ عَزَّ وَ سَنَّهُ نَبِيُّهُ وَ لَا يَكُونُ طَلَاقٌ بِغَيْرِ سُنَّةٍ وَ كُلُّ طَلَاقٍ يُخَالِفُ الْكِتَابَ فَلَيْسَ بِطَلَاقٍ وَ كُلُّ نِكَاحٍ يُخَالِفُ السُّنَّةَ فَلَيْسَ بِنِكَاحٍ وَ لَا تُجْمَعُ بَيْنَ أَكْثَرَ مِنْ أَرْبَعِ حَرَائِرَ وَ إِذَا طُلِّقَتِ الْمَرْأَةُ ثَلَاثَ مَرَّاتٍ لِلسُّنَّةِ لَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجاً غَيْرَهُ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اتَّقُوا الْمُطَلَّقَاتِ ثَلَاثاً فَإِنَّهُنَّ ذَوَاتُ أَزْوَاجٍ
And the divorce with the Sunnah is upon what Allah-azwj Majestic and Mighty Mentioned and His-azwj Prophet-saww made it a Sunnah; and the divorce does not happen without Sunnah, and every divorce opposing the Book isn’t a divorce, and every marriage opposing the Sunnah isn’t a marriage; and you cannot gather between more than four free ones (as wives); and when the woman is divorced three times on the Sunnah she should not be Permissible for him until she marries someone else. And Amir Al-Momineen-asws said: ‘Fear the ones divorced thrice (in one sitting), for these are with husbands.
وَ الصَّلَاةُ عَلَى النَّبِيِّ ص فِي كُلِّ الْمَوَاطِنِ عِنْدَ الرِّيَاحِ وَ الْعُطَاسِ وَ غَيْرِ ذَلِكَ وَ حُبُّ أَوْلِيَاءِ اللَّهِ وَ أَوْلِيَائِهِمْ وَ بُغْضُ أَعْدَائِهِ وَ الْبَرَاءَةُ مِنْهُمْ وَ مِنْ أَئِمَّتِهِمْ
And the Salawat upon the Prophet-saww is in all places, during sneezing and the winds (burping) and other than that. It is Obligatory (to befriend) the Guardians-asws of Allah-azwj and their-asws friends and hating His-azwj enemies and the disavowment from them and from their leaders.
وَ بِرُّ الْوَالِدَيْنِ وَ إِنْ كَانَا مُشْرِكَيْنَ فَلا تُطِعْهُما وَ صاحِبْهُما فِي الدُّنْيا مَعْرُوفاً لِأَنَّ اللَّهَ يَقُولُ اشْكُرْ لِي وَ لِوالِدَيْكَ إِلَيَّ الْمَصِيرُ وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا صَامُوا لَهُمْ وَ لَا صَلَّوْا وَ لَكِنْ أَمَرُوهُمْ بِمَعْصِيَةِ اللَّهِ فَأَطَاعُوهُمْ ثُمَّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَطَاعَ مَخْلُوقاً فِي غَيْرِ طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ فَقَدْ كَفَرَ وَ اتَّخَذَ إِلَهاً مِنْ دُونِ اللَّهِ
And kindness with the parents and even if they were Polytheists, but do not obey them, and accompany them in the world goodly because Allah-azwj is Saying: “Be thankful to Me and to your parents! To Me is the destination” [31:14] And if they both strive against you upon that you should associate with Me, what there isn’t any knowledge for you of it, then do not obey them, [31:15]. Amir Al Momineen-asws said: ‘They neither prayed to them (priests) nor Fasted, but they (priests) ordered them with disobeying Allah-azwj, so they obeyed them’. Then he-asws said: ‘I-asws heard Rasool-Allah-saww saying: ‘One who obeys a created being in other than an obedience of Allah-azwj Mighty and Majestic, so he has committed Kufr and taken a god from besides Allah-azwj’.
وَ ذَكَاةُ الْجَنِينِ ذَكَاةُ أُمِّهِ وَ ذُنُوبُ الْأَنْبِيَاءِ ع صِغَارٌ مَوْهُوبَةٌ لَهُمْ بِالنُّبُوَّةِ وَ الْفَرَائِضُ عَلَى مَا أَمَرَ اللَّهُ لَا عَوْلَ فِيهَا وَ لَا يَرِثُ مَعَ الْوَالِدَيْنِ وَ الْوَلَدِ أَحَدٌ إِلَّا الزَّوْجُ وَ الْمَرْأَةُ وَ ذُو السَّهْمِ أَحَقُّ مِمَّنْ لَا سَهْمَ لَهُ وَ لَيْسَتِ الْعَصَبَةُ مِنْ دِينِ اللَّهِ
And Zakat of the foetus is Zakat of its mother. And the small sins of the Prophets-as are gifted for them-as (Overlooked) with the Prophet-hood. And the Obligation are based upon what Allah-azwj Commanded, there is no changing in these; and no one will inherit with the parents and the child except the husband and the wife; and the one with a share is more rightful than the one who has not share for him; and the tribalism is not from the Religion of Allah-azwj.
وَ الْعَقِيقَةُ عَنِ الْمَوْلُودِ الذَّكَرِ وَ الْأُنْثَى يَوْمَ السَّابِعِ وَ يُحْلَقُ رَأْسُهُ يَوْمَ السَّابِعِ وَ يُسَمَّى يَوْمَ السَّابِعِ وَ يُتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَباً أَوْ فِضَّةً يَوْمَ السَّابِعِ
And the Aqeeqa on behalf of the new born male and the female is on the seventh day, and its head would be shaved on the seventh day, and it would be named on the seventh day, and charity would be given with the weight of his hair in gold or silver on the seventh day.
وَ إِنَّ أَفْعَالَ الْعِبَادِ مَخْلُوقَةٌ خَلْقَ تَقْدِيرٍ لَا خَلْقَ تَكْوِينٍ وَ لَا تَقُلْ بِالْجَبْرِ وَ لَا بِالتَّفْوِيضِ وَ لَا يَأْخُذُ اللَّهُ الْبَرِيءَ بِجُرْمِ السَّقِيمِ وَ لَا يُعَذِّبُ اللَّهُ الْأَبْنَاءَ الْأَطْفَالَ بِذُنُوبِ الْآبَاءِ وَ إِنَّهُ قَالَ وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى وَ اللَّهُ يَغْفِرُ وَ لَا يَظْلِمُ وَ لَا يَفْرِضُ اللَّهُ عَلَى الْعِبَادِ طَاعَةَ مَنْ يَعْلَمُ أَنَّهُ يَظْلِمُهُمْ وَ يُغْوِيهِمْ وَ لَا يَخْتَارُ لِرِسَالَتِهِ وَ يَصْطَفِي عِبَادَهُ مَنْ يَعْلَمُ أَنَّهُ يَكْفُرُ وَ يَعْبُدُ الشَّيْطَانَ مِنْ دُونِهِ
And the deeds of the servants are creations, creations of determination nor creation of bringing into being; and do not speak with the delegation, and Allah-azwj does not Seize the cured with the crime of the sick, nor does Allah-azwj Punish the sons and the children for the sins of the fathers, and He-azwj Said: A bearer of a burden will not bear the burden of another [53:38] And there wouldn’t be for the human being except what he strives for [53:39]; and Allah-azwj Forgives and is not unjust, and He-azwj did not Obligate upon the servants to obey one He-azwj Know that he would oppress them and deviate them, nor did He-azwj Choose for His-azwj Message and Selected from His-azwj servants one He-azwj Knows he would disbelieve and worship the Satan-la from besides Him-azwj.
وَ إِنَّ الْإِسْلَامَ غَيْرُ الْإِيمَانِ كُلُّ مُؤْمِنٍ مُسْلِمٌ وَ لَيْسَ كُلُّ مُسْلِمٍ مُؤْمِناً لَا يَسْرِقُ السَّارِقُ حِينَ يَسْرِقُ وَ هُوَ مُؤْمِنٌ وَ لَا يَشْرَبُ الشَّارِبُ حِينَ يَشْرَبُ الْخَمْرَ وَ هُوَ مُؤْمِنٌ وَ لَا يُقْتَلُ النَّفْسُ الَّتِي حَرَّمَ اللَّهُ بِغَيْرِ الْحَقِّ وَ هُوَ مُؤْمِنٌ وَ أَصْحَابُ الْحُدُودِ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ وَ إِنَّ اللَّهَ لَا يُدْخِلُ النَّارَ مُؤْمِناً وَ قَدْ وَعَدَهُ الْجَنَّةَ وَ الْخُلُودَ فِيهَا
And Islam is other than the Eman; every Momin is a Muslim, and every Muslim isn’t a Momin. The thief will not steal when he steals while he is a Momin, nor will the drinker drink when he drinks the wine while he is a Momin; and he will not kill the soul which Allah-azwj Prohibited, without right while he is a Momin; and the recipients of the legal Punishments are neither Momineen nor Kafirs; and Allah-azwj will not Enter a Momin into the Fire and He-azwj has already Promised him the Paradise and the eternality therein.
وَ مَنْ وَجَبَتْ لَهُ النَّارُ بِنِفَاقٍ أَوْ فِسْقٍ أَوْ كَبِيرَةٍ مِنَ الْكَبَائِرِ لَمْ يُبْعَثْ مَعَ الْمُؤْمِنِينَ وَ لَا مِنْهُمْ وَ لَا تُحِيطُ جَهَنَّمُ إِلَّا بِالْكَافِرِينَ وَ كُلُّ إِثْمٍ دَخَلَ صَاحِبُهُ بِلُزُومِهِ النَّارَ فَهُوَ فَاسِقٌ وَ مَنْ أَشْرَكَ أَوْ كَفَرَ أَوْ نَافَقَ أَوْ أَتَى كَبِيرَةً مِنَ الْكَبَائِرِ وَ الشَّفَاعَةُ جَائِزَةٌ لِلْمُسْتَضْعَفِينَ وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ بِاللِّسَانِ وَاجِبٌ
And the one upon whom the Fire is Obligated due to hypocrisy, or mischief, or a major sin from the major sins, will not be Resurrected along with the Momineen nor from them, nor will Hell encompass except with the Kafirs’ and every sin entering its perpetrator necessitating the Fire to him, is a mischief-maker, and one who associates, o disbelieves, or hypocritical, or comes to a major sin from the major sins; and the intercession is allowed for the weak ones. And, the enjoining with the good and forbidding from the evil with the tongue, is Obligatory.
وَ الْإِيمَانُ أَدَاءُ الْفَرَائِضِ وَ اجْتِنَابُ الْمَحَارِمِ وَ الْإِيمَانُ هُوَ مَعْرِفَةٌ بِالْقَلْبِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ وَ التَّكْبِيرُ فِي الْأَضْحَى خَلْفَ عَشْرِ صَلَوَاتٍ يُبْتَدَأُ مِنْ صَلَاةِ الظُّهْرِ مِنْ يَوْمِ النَّحْرِ وَ فِي الْفِطْرِ فِي خَمْسِ صَلَوَاتٍ يُبْتَدَأُ بِصَلَاةِ الْمَغْرِبِ مِنْ لَيْلَةِ الْفِطْرِ
And the Eman is fulfilling the Obligations, and shunning the Prohibitions; and the Eman it is recognition by the heart and acceptance by the tongue and action by the limbs. And the Takbeers during the (Eid) Al-Az’ha are behind ten Salat beginning from Salat Al-Zohr on the day of the sacrifice, and during (Eid) Al-Fitr during five Salats beginning with Salat Al-Maghrib from the night of Al-Fitr.
وَ النُّفَسَاءُ تَقْعُدُ عِشْرِينَ يَوْماً لَا أَكْثَرَ مِنْهَا فَإِنْ طَهُرَتْ قَبْلَ ذَلِكَ صَلَّتْ وَ إِلَّا فَإِلَى عِشْرِينَ يَوْماً ثُمَّ تَغْتَسِلُ وَ تُصَلِّي وَ تَعْمَلُ عَمَلَ الْمُسْتَحَاضَةِ
And the ones of post-childbirth would sit back for twenty days, no more than that, so if she is clean before that, she would pray Salat, or else up to twenty days, then she would bathe and pray Salat and do the deed of the menstruating one.
وَ تُؤْمِنُ بِعَذَابِ الْقَبْرِ وَ مُنْكَرٍ وَ نَكِيرٍ وَ الْبَعْثِ بَعْدَ الْمَوْتِ وَ الْحِسَابِ وَ الْمِيزَانِ وَ الصِّرَاطِ وَ الْبَرَاءَةِ مِنْ أَئِمَّةِ الضَّلَالِ وَ أَتْبَاعِهِمْ وَ الْمُوَالاةِ لِأَوْلِيَاءِ اللَّهِ وَ تَحْرِيمِ الْخَمْرِ قَلِيلِهَا وَ كَثِيرِهَا وَ كُلُّ مُسْكِرٍ خَمْرٌ وَ كُلُّ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ وَ الْمُضْطَرُّ لَا يَشْرَبُ الْخَمْرَ فَإِنَّهَا تَقْتُلُهُ
And you will believe in Punishment of the grave, and Munkar and Nakeer (Questioning Angels), and the Resurrection after death, and the Reckoning, and the Scale, and the Bridge. And the disavowment is from the straying imams and their followers, and the friendship is with the Guardians-asws of Allah-azwj; and Prohibition is of the wine, its little and its more, and every intoxicant is (classified as) wine, and all that is more intoxicates, its little is Prohibited; and the desperate one should not drink the wine because it will kill him.
وَ تَحْرِيمِ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ وَ كُلَّ ذِي مِخْلَبٍ مِنَ الطَّيْرِ وَ تَحْرِيمِ الطِّحَالِ فَإِنَّهُ دَمٌ وَ الْجِرِّيِّ وَ الطَّافِي وَ الْمَارْمَاهِي وَ الزِّمِّيرِ وَ كُلِّ شَيْءٍ لَا يَكُونُ لَهُ قُشُورٌ وَ مِنَ الطَّيْرِ مَا لَا يَكُونُ قَانِصَةٌ لَهُ وَ مِنَ الْبَيْضِ كُلُّ مَا اخْتَلَفَ طَرَفَاهُ فَحَلَالٌ أَكْلُهُ وَ مَا اسْتَوَى طَرَفَاهُ فَحَرَامٌ أَكْلُهُ
And Prohibited is all from the wild animals with fangs, and all from the birds with claws; and the spleen is Prohibited because it is blood, and Prohibited is the catfish, and the sea horse, and the floating (dead) fish, and the glyptothorax (mountain catfish), and every (fish) not having scales for it, eating it is Prohibited, and from the bird what does not happen to have a crop for it, and from the eggs what its sides differ (oblong) is Permissible to it, and what its sides are even (circular), it is Prohibited to eat it.
وَ اجْتِنَابِ الْكَبَائِرِ وَ هِيَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ شُرْبُ الْخَمْرِ وَ عُقُوقُ الْوَالِدَيْنِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ أَكْلُ مَالِ الْيَتَامَى ظُلْماً وَ أَكْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ وَ مَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ مِنْ غَيْرِ ضَرُورَةٍ بِهِ وَ أَكْلُ الرِّبَا وَ السُّحْتِ بَعْدَ الْبَيِّنَةِ وَ الْمَيْسِرُ وَ الْبَخْسُ فِي الْمِيزَانِ وَ الْمِكْيَالِ وَ قَذْفُ الْمُحْصَنَاتِ وَ الزِّنَا وَ اللِّوَاطُ
And shun the major sins and these are – killing the soul which Allah-azwj Prohibited, and drinking the wine, and disloyalty to the parents, and the fleeing from the army, and devouring the wealth of the orphans unjustly, and eating the dead and the blood and flesh of the swine and whatever is offered to other than Allah-azwj, from without a necessity with it, and consuming the usury and the ill-gotten gains after the explanation, and the games of change, and the undervaluation in the weighing and the measuring, and slandering the married women, and the adultery, and the sodomy.
وَ شَهَادَاتُ الزُّورِ وَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ لِمَكْرِ اللَّهِ وَ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ وَ مُعَاوَنَةُ الظَّالِمِينَ وَ الرُّكُونُ إِلَيْهِمْ وَ الْيَمِينُ الْغَمُوسُ وَ حَبْسُ الْحُقُوقِ مِنْ غَيْرِ عُسْرٍ وَ الْمَكْرُ وَ الْكُفْرُ وَ الْإِسْرَافُ وَ التَّبْذِيرُ وَ الْخِيَانَةُ وَ كِتْمَانُ الشَّهَادَةِ وَ الْمَلَاهِي الَّتِي تَصُدُّ عَنْ ذِكْرِ اللَّهِ مِثْلُ الْغِنَاءِ وَ ضَرْبُ الْأَوْتَارِ وَ الْإِصْرَارُ عَلَى الصَّغَائِرِ مِنَ الذُّنُوبِ
And the false testimony, and the despair from the Spirit of Allah-azwj, and the feeling safe from the Plan of Allah-azwj, and the despair from Mercy of Allah-azwj, and assisting the oppressors and the inclining towards them, and the false swear, and withholding the rights from without having financial difficulties, and the plotting, and the Kufr, and the extravagance, and the wasting, and the betrayal, and concealing the testimony, and the amusements which hinder from Zikr of Allah-azwj, like the singing and striking of the strings, and the persistence upon the small ones from the sins.
فَهَذَا أُصُولُ الدِّينِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ صَلَّى اللَّهُ عَلَى نَبِيِّهِ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً
These are the Principles of the Religion (Usool Al Deen), and the Praise is for Allah-azwj, Lord-azwj of the worlds, and may Allah-azwj Send Salawat upon His-azwj Prophet-saww and his-saww Progeny-asws, and submit submissively’’.[23]
3- وَ أَقُولُ وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَّائِيِّ نَقْلًا مِنْ خَطِّ الشَّيْخِ الشَّهِيدِ مُحَمَّدِ بْنِ مَكِّيٍّ قَدَّسَ اللَّهُ رُوحَهُمَا مَا هَذِهِ صُورَتُهُ يَرْوِي السَّيِّدُ الْفَقِيهُ الْأَدِيبُ النَّسَّابَةُ شَمْسُ الدِّينِ أَبُو عَلِيٍّ فَخَارُ بْنُ مَعْدٍ جُزْءاً فِيهِ أَحَادِيثُ مُسْنَدَةٌ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا الْإِمَامِ الْمَعْصُومِ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ
And I (Majlisi) am saying, ‘I found in the handwriting of the sheykh Muhammad Bin Ali Al Jabaie, copied from the handwriting of the sheykh Al Shaheed Muhammad Bin Makky, may Allah-azwj Sanctify both their souls, what is this image, reported by Al Seyyid, the jurist, the teacher, Al Nasabat Shams Al Deen Abu Ali Fakhar Bin Ma’ad. There is a part wherein are Ahadeeth attributed to be from Ali Bin Musa Al-Reza-asws, the Infallible Imam-asws.
قِرَاءَةً عَلَى الشَّيْخِ أَبِي طَالِبٍ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ السَّمِيعِ الْهَاشِمِيِّ الْوَاسِطِيِّ وَ أَنْهَاهُ فِي ذِي الْحِجَّةِ سَنَةَ أَرْبَعَ عَشْرَةَ وَ سِتِّمِائَةٍ فِي مَنْزِلِ الشَّيْخِ بِقُرَى وَاسِطٍ وَ رَأَيْتُ خَطَّهُ لَهُ بِالْإِجَازَةِ وَ إِسْنَادِ الشَّيْخِ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ أَبِي سَعْدٍ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْخَبَّازِ الْأَزْجِيِ بِقِرَاءَتِهِ عَلَيْهِ عَاشِرَ صَفَرٍ سَنَةَ سَبْعٍ وَ خَمْسِينَ وَ خَمْسِمِائَةٍ عَنِ الشَّيْخِ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ بْنِ عَبْدِ الْمَلِكِ بْنِ الْحُسَيْنِ الْخَلَّالِ بِقِرَاءَةِ غَيْرِهِ عَلَيْهِ وَ هُوَ يَسْمَعُ فِي يَوْمِ الْجُمُعَةِ رَابِعَ صَفَرٍ سَنَةَ ثَلَاثَ عَشْرَةَ وَ خَمْسِمِائَةٍ
It was recited unto the sheykh Abu Talib Abdul Rahman Bin Muhammad Bin Abdul Samie Al Hashimy Al Wasity, and he concluded it in Zihajj of the year six hundred and fourteen by the recitation of Wasit, and I saw his handwriting to it with the permission and a chain of the sheykh Abu al Hassan Ali Bin Abu Saeed Muhammad Bin Ibrahim Al Khabaz Al Azjy, by his recitation to him on the tenth of Safar of the year five hundred and fifty seven, from the sheykh Abu Abdullah Al Husayn Bin Abdul Malik Bin Al Husayn Al Khalal by a recitation of someone else to him, and he heard it during the day of Friday of the fourth of Safar of the year five hundred and thirteen.
عَنِ الشَّيْخِ أَبِي أَحْمَدَ حَمْزَةَ بْنِ فَضَالَةَ بْنِ مُحَمَّدٍ الْهَرَوِيِّ بِهَرَاةَ عَنِ الشَّيْخِ أَبِي إِسْحَاقَ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ يَزْدَادَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ ثُمَّ الْبُخَارِيِّ بِبُخَارَى قُرِئَ عَلَيْهِ فِي دَارِهِ فِي صَفَرٍ سَنَةَ سَبْعٍ وَ تِسْعِينَ وَ ثَلَاثِمِائَةٍ قَالَ حَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ مَهْرَوَيْهِ الْقَزْوِينِيُّ بِقَزْوِينَ قَالَ حَدَّثَنَا دَاوُدُ بْنُ سُلَيْمَانَ بْنِ يُوسُفَ بْنِ أَحْمَدَ الْغَازِي قَالَ
From the sheykh Abu Ahmad Hamza Bin Fazalat Bin Muhammad Al Harwy at Hira, from the sheykh Abu Is’haq Ibrahim Bin Muhammad Bin Abdullah Bin Yazdad Bin Ali Bin Abdullah Al Razy, then Al Bukhary at Bukhara, recited to him in his house during Safar of the year three hundred and ninety seven, from Abu Al Hassan Ali Bin Muhammad Bin Mahrawiya Al Qazwiny, from Dawood Bin Suleyman Bin Yusuf Bin Ahmad Al Gahzy who said,
حَدَّثَنِي عَلِيُّ بْنُ مُوسَى الرِّضَا ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع بِأَسْمَائِهِمْ فِي كُلِّ سَنَدٍ إِلَى رَسُولِ اللَّهِ ص الْإِيمَانُ إِقْرَارٌ بِاللِّسَانِ وَ مَعْرِفَةٌ بِالْقَلْبِ وَ عَمَلٌ بِالْأَرْكَانِ
‘It was narrated to me by Ali-asws Bin Musa Al-Reza-asws, from his-asws father-asws, from his-asws forefathers with their-asws names in every chain going up to Rasool-Allah-saww: ‘The Eman is acceptance by the tongue, and recognition by the heart and action by the limbs’.
قال علي بن مهرويه قال أبو حاتم محمد بن إدريس الرازي قال أبو الصلت عبد السلام بن صالح الهروي: لوقرئ هذا الاسناد على مجنون لافاق
Ali Bin Mahrawiya said, ‘Abu Hatim Muhammad Bin Idrees Al Razy said, ‘Abu Al Salt Abdul Salam Bin Salih Al Harwy said,
‘If this chain were to be recited unto an insane person, he would wake up (be cured)’.
قال الشيخ أبو إسحاق: سمعت عبد الرحمن بن أبي حاتم الرازي يقول: كنت مع أبي بالشام فرأيت رجلا مصروعا فذكرت هذا الاسناد فقلت: اجرب هذا فقرأت عليه هذا الاسناد فقام الرجل ينفض ثيابه ومر
The sheykh Abu Is’haq said, ‘I heard Abdul Rahman Bin Abu Hatim Al Razy saying,
‘I was with my father in Syria and I saw a man in epileptic shock, so I remembered this chain and I said, ‘Try this’, and I read this chain unto him, the man stood up, shook his clothes and went on.[24]
4- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنَّا مَنْ غَشَّ مُسْلِماً أَوْ ضَرَّهُ أَوْ مَاكَرَهُ
And by this chain,
‘Rasool-Allah-saww said: ‘He isn’t from us-asws, one who cheats a Muslim, or harms him, or plots (against) him’’.[25]
5- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص أَتَانِي جَبْرَئِيلُ عَنْ- رَبِّي تَعَالَى فَيَقُولُ رَبِّي يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ يَا مُحَمَّدُ بَشِّرِ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحاتِ وَ يُؤْمِنُونَ بِكَ وَ بِأَهْلِ بَيْتِكَ بِالْجَنَّةِ فَلَهُمْ عِنْدِي جَزَاءً الْحُسْنَى وَ سَيَدْخُلُونَ الْجَنَّةَ
And by this chain,
‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww from my-asws Lord-azwj the Exalted and he-as said: ‘My-as Lord-azwj conveys the Greetings to you-saww and is Saying to you-saww: “O Muhammad-saww! Give glad tidings of the Paradise to the Momineen, those who are doing the righteous deeds and are believing in you-saww and in the People-asws of your-saww Household. For them, with Me-azwj is the excellent Recompense, and they will be entering the Paradise.[26]
6- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص مَثَلُ الْمُؤْمِنِ عِنْدَ اللَّهِ كَمَثَلِ مَلَكٍ مُقَرَّبٍ وَ إِنَّ الْمُؤْمِنَ أَعْلَى عِنْدَ اللَّهِ مِنْ مَلَكٍ مُقَرَّبٍ وَ لَيْسَ أَحَدٌ أَحَبَّ إِلَى اللَّهِ مِنْ تَائِبٍ مُؤْمِنٍ أَوْ مُؤْمِنَةٍ تَائِبَةٍ
And by this chain,
‘Rasool-Allah-saww said: ‘An example of the Momin in the Presence of Allah-azwj is like an example of an Angel of Proximity, and that the Momin is more precious in the Presence of Allah-azwj than an Angel of Proximity, and there isn’t anyone more Beloved to Allah-azwj than a repentant Momin or a repentant Momina’’.[27]
7- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ مُخَالَطَةَ السُّلْطَانِ فَإِنَّهُ ذَهَابُ الدِّينِ وَ إِيَّاكُمْ وَ مَعُونَتَهُ فَإِنَّكُمْ لَا تَحْمَدُونَ أَمْرَهُ
And by this chain,
‘Rasool-Allah-saww said: ‘Beware of mingling with the ruling authority for it is a departure of the Religion, and beware of assisting him (the ruler) for you will not be fearing his command (rule)’’.[28]
8- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص مَنْ مَرَّ عَلَى الْمَقَابِرِ وَ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ إِحْدَى عَشْرَةَ مَرَّةً ثُمَّ وَهَبَ أَجْرَهُ لِلْأَمْوَاتِ أُعْطِيَ أَجْرَهُ بِعَدَدِ الْأَمْوَاتِ
And by this chain,
‘Rasool-Allah-saww said: ‘One who passes by the graves and recites: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) twenty-one times, then he gifts its Recompense to the dead ones, he would be Given his Recompense of the number of the dead (In that graveyard)’’.[29]
9- وَ بِهَذَا الْإِسْنَادِ كَانَ النَّبِيُّ ص إِذَا أَصَابَهُ صُدَاعٌ أَوْ غَيْرُ ذَلِكَ بَسَطَ يَدَيْهِ وَ قَرَأَ الْفَاتِحَةَ وَ الْمُعَوِّذَتَيْنِ وَ مَسَحَ بِهِمَا وَجْهَهُ فَيَذْهَبُ عَنْهُ مَا كَانَ يَجِدُ
And by this chain,
‘The Prophet-saww, whenever he-saww had a headache or other than that (pain), would extend his-saww hand and recite (Surah) Al-Fatiha and Al-Maw’azatain (Surah 113 & 114), and wipe his-saww hand and his-saww face with these two, and it would go away from him-saww whatever (pain) he-saww had found’’.[30]
10- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص النَّظَرُ فِي ثَلَاثَةِ أَشْيَاءَ عِبَادَةٌ النَّظَرُ فِي وَجْهِ الْوَالِدَيْنِ وَ فِي الْمُصْحَفِ وَ فِي الْبَحْرِ
And by this chain,
‘Rasool-Allah-saww said: ‘The looking into three things is (an act of) worship: ‘The looking in faces of the parents, and into the Parchment (Quran), and into the sea’’.[31]
11- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص مَنْ تَرَكَ مَعْصِيَةً مَخَافَةً مِنَ اللَّهِ أَرْضَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ
And by this chain,
‘Rasool-Allah-saww said: ‘One who leaves (an act of) disobedience fearing from Allah-azwj, Allah-azwj would Please him on the Day of Qiyamah’’.[32]
12 a- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص الْوَلَدُ الصَّالِحُ رَيْحَانٌ مِنْ رَيَاحِينِ الْجَنَّةِ
And by this chain,
‘Rasool-Allah-saww said: ‘The righteous son is an aroma from the aromas of the Paradise’’.[33]
12 b- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص الْعِلْمُ خَزَائِنُ وَ مَفَاتِحُهُ السُّؤَالُ فَاسْأَلُوا يَرْحَمْكُمُ اللَّهُ فَإِنَّهُ يُؤْجِرُ أَرْبَعَةً السَّائِلَ وَ الْمُعَلِّمَ وَ الْمُسْتَمِعَ وَ الْمُحِبَّ لَهُمْ
And by this chain,
‘Rasool-Allah-saww said: ‘The knowledge is a treasure, and its key is the questioning, therefore ask, may Allah-azwj have Mercy on you all, as four people would be Recompensed – the questioner, and the teacher, and the listener, and one who loves them’’.[34]
13- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُبْغِضُ الرَّجُلَ يُدْخَلُ عَلَيْهِ بَيْتَهُ فَلَا يُقَاتِلُ
And by this chain,
‘Rasool-Allah-saww said: ‘Surely Allah-azwj Hates the man who is entered upon (by a trespasser) in his house and he does not fight back’’.[35]
14- وَ بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع لَوْ رَأَى الْعَبْدُ أَجَلَهُ وَ سُرْعَتَهُ إِلَيْهِ لَأَبْغَضَ الْأَمَلَ وَ طَلَبَ الدُّنْيَا
And by this chain,
‘From Ali-asws: ‘If the servant were to see (consider) his death and its quickness to him, he would hate the wishes and seeking the world.[36]
15- وَ بِهَذَا الْإِسْنَادِ عَنْ رَسُولِ اللَّهِ ص ثَلَاثٌ أَخَافُهُنَّ عَلَى أُمَّتِي مِنْ بَعْدِي الضَّلَالَةُ بَعْدَ الْمَعْرِفَةِ وَ مَضَلَّاتُ الْفِتَنِ وَ شَهْوَةُ الْبَطْنِ وَ الْفَرْجِ
And by this chain,
‘From Rasool-Allah-saww: ‘There are three I-saww am fearing upon my-saww community from after me-saww – the straying after the recognition, and the shadow of Fitna, and the lustful desires of the belly and the private parts’’.[37]
16- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ أَنَا شَفِيعٌ لَهُمْ يَوْمَ الْقِيَامَةِ وَ لَوْ أَتَوْا بِذُنُوبِ أَهْلِ الْأَرْضِ الضَّارِبُ بِسَيْفِهِ أَمَامَ ذُرِّيَّتِي وَ الْقَاضِي لَهُمْ حَوَائِجَهُمْ وَ السَّاعِي لَهُمْ فِي حَوَائِجِهِمْ عِنْدَ مَا اضْطُرُّوا إِلَيْهِ وَ الْمُحِبُّ لَهُمْ بِقَلْبِهِ وَ لِسَانِهِ
And by this chain,
‘Rasool-Allah-saww said: ‘There are four I-asws will intercede for them and even if they were to come with the sins of (all) the people of the earth – The striker by his sword for an Imam-asws of my-saww offspring, and the fulfiller of their-asws needs for them-asws, and the striver for them-asws regarding their-asws needs during whatever they-asws are desperate to it, and the one who loves them-asws by his heart and his tongue’’.[38]
17- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ إِذَا كَانَ يَوْمُ الْقِيَامَةِ تَعَلَّقْتُ بِحُجْزَةِ اللَّهِ وَ أَنْتَ مُتَعَلِّقٌ بِحُجْزَتِي وَ وُلْدُكَ مُتَعَلِّقُونَ بِحُجْزَتِكَ وَ شِيعَةُ وُلْدِكَ مُتَعَلِّقُونَ بِحُجْزَتِهِمْ فَتَرَى أَيْنَ يُؤْمَرُ بِنَا
And by this chain,
‘Rasool-Allah-saww said: ‘O Ali-asws! When it will be the Day of Qiyamah, I-saww shall attach with the Side (Light) of Allah-azwj, and you-asws will hold on to my-saww side, and your-asws sons-asws will hold on to your-asws side, and the Shias of your-asws sons-asws will be holding on to their-asws sides, so you-asws will see where we are Commanded to go’’.[39]
18- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص كَأَنِّي قَدْ دُعِيتُ فَأَجَبْتُ وَ إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ أَحَدُهُمَا أَعْظَمُ مِنَ الْآخَرِ كِتَابُ اللَّهِ حَبْلٌ مَمْدُودٌ مِنَ السَّمَاءِ إِلَى الْأَرْضِ وَ عِتْرَتِي أَهْلُ بَيْتِي فَانْظُرُوا كَيْفَ تَخْلُفُونِّي فِيهِمْ
And by this chain,
‘Rasool-Allah-saww said: ‘It is as if I-asws have been Called (by Allah-azwj) and have responded, and I-saww am leaving behind among you all the two weighty things, one of them being greater than the other – Book of Allah-azwj, an extended Rope from the sky to the earth, and my-saww family-asws the People-asws of my-saww Household, therefore look (consider) how you will be opposing me-saww regarding them-asws.[40]
19- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِحُسْنِ الْخُلُقِ فَإِنَّ حُسْنَ الْخُلُقِ فِي الْجَنَّةِ لَا مَحَالَةَ وَ إِيَّاكُمْ وَ سُوءَ الْخُلُقِ فَإِنَّ سُوءَ الْخُلُقِ فِي النَّارِ لَا مَحَالَةَ
And by this chain,
‘Rasool-Allah-saww said: ‘Upon you is to be with the good manners, for the goodness would be in the Paradise inevitably, and beware of the evil manners, for the evil manners would be in the Fire inevitably.[41]
20- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص لَوْ يَعْلَمُ الْعَبْدُ مَا فِي حُسْنِ الْخُلُقِ لَعَلِمَ أَنَّهُ مُحْتَاجٌ أَنْ يَكُونَ لَهُ خُلُقٌ حَسَنٌ
And by this chain,
‘Rasool-Allah-saww said: ‘If the servant were to know what is in the good mannerisms, he would know that he is needy that there should happen to be good manners for him.[42]
21- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص مَنْ قَالَ حِينَ يَدْخُلُ السُّوقَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ أُعْطِيَ مِنَ الْأَجْرِ بِعَدَدِ مَا خَلَقَ اللَّهُ يَوْمَ الْقِيَامَةِ
And by this chain,
‘Rasool-Allah-saww said: ‘One who when he enters the market, says, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj Alone there is no associate for Him-azwj, for Him-azwj is the Kingdom and for Him-azwj the Praise. He-azwj Causes to live and Causes to die, in His-azwj Hand is the good, and He-azwj is Able upon all things’, would be Given from the Recompense of the number of whatever Allah-azwj Created, on the Day of Qiyamah.[43]
22- بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص حَافِظُوا عَلَى الصَّلَوَاتِ الْخَمْسِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَدْعُو بِالْعَبْدِ فَأَوَّلُ شَيْءٍ يَسْأَلُهُ عَنْهُ الصَّلَاةُ فَإِنْ جَاءَ بِهَا تَامّاً وَ إِلَّا زُخَّ فِي النَّارِ
And by this chain,
‘Rasool-Allah-saww said: ‘Be preserving upon the five (daily) Salats, for when it will be the Day of Qiyamah, Allah-azwj Blessed and Exalted will Call the servant and the first thing He-azwj would Question him about is the Salat. So, if he has come with it complete (then fine), or else he would be pushed hard into the Fire’’.[44]
23- وَ بِهَذَا الْإِسْنَادِ قَالَ رَسُولُ اللَّهِ ص مَا يُقْلَبُ جَنَاحُ طَائِرٍ فِي الْهَوَاءِ إِلَّا لَهُ عِنْدَنَا فِيهِ عِلْمٌ
And by this chain,
‘Rasool-Allah-saww said: ‘There does not flap a wing of a bird in the air except and with us-asws there is knowledge of it.[45]
باب 21 مناظرات أصحابه و أهل زمانه صلوات الله عليه
CHAPTER 21 – DEBATES OF HIS-asws COMPANIONS AND THE PEOPLE OF HIS-asws ERA
1- قال السيد المرتضى رحمه الله في كتاب الفصول، سأل علي بن ميثم رحمه الله أبا الهذيل العلاف فقال أ لست تعلم أن إبليس ينهى عن الخير كله و يأمر بالشر كله فقال بلى قال فيجوز أن يأمر بالشر كله و هو لا يعرفه و ينهى عن الخير كله و هو لا يعرفه قال لا
Al-Seyyid Al-Murtaza said in the book ‘Al-Fusool’, ‘Ali Bin Al-Maysam asked Abu Al-Hazeyl Al-Alaaf saying, ‘Don’t you know that Iblees-la forbids from the good, all of it, and instructs with the good, all of it?’ He said, ‘Yes’. He said, ‘Is it allowed the he-la instructs with all of the evil while he-la does not know it? And he-la would forbid from all the good while he-la does not know it?’ He said, ‘No’.
فقال له أبو الحسن فقد ثبت أن إبليس يعلم الشر و الخير كله قال أبو الهذيل أجل قال فأخبرني عن إمامك الذي تأتم به بعد الرسول ص هل يعلم الخير كله و الشر كله قال لا قال له فإبليس أعلم من إمامك إذا فانقطع أبو الهذيل
Abu Al Hassan said to him, ‘Then it has been proved that Iblees-la does know the evil and the good, all of it’. Abu Al Hayzal said, ‘Inform me about your imam whom you take as an imam with after the Rasool-saww, does he know all of the good and all of the evil?’ He said, ‘No’. He said to him, ‘Then Iblees-la is more knowledgeable than your imam then’. Abu Al Hazeyl cut off’’.[46] (P.s. – This is not a Hadeeth)
2- و قال أبو الحسن علي بن ميثم يوما آخر لأبي الهذيل أخبرني عمن أقر على نفسه بالكذب و شهادة الزور هل يجوز شهادته في ذلك المقام على آخر فقال أبو الهذيل لا يجوز ذلك
And Abu Al Hassan Ali Bin Maysam said one day to Abu Al Hazeyl, ‘Inform me about the one who accepts upon himself with the lies and the false testimony, is his testimony allowed in that place against another?’ Abu Al-Hazeyl said, ‘That is not allowed’.
قال أبو الحسن أ فلست تعلم أن الأنصار ادعت الإمرة لنفسها ثم أكذبت نفسها في ذلك المقام و شهدت بالزور ثم أقرت بها لأبي بكر و شهدت بها له فكيف تجوز شهادة قوم أكذبوا أنفسهم و شهدوا عليها بالزور مع ما أخذنا رهنك من القول في ذلك
Abu Al Hassan said, ‘Don’t you know that the Helpers claimed the command for themselves, then belied themselves in that place, and testified with the falsehood, then accepted it for Abu Bakr, and testified with it for him? So, how come you allow a testimony of a group who belied themselves, and testified upon it with the falsehood along with what we took your pledge from the word regarding that?’’
و قال لي الشيخ أدام الله حراسته هذا كلام موجز في البيان و المعنى فيه على الإيضاح أنه إذا كان الدليل عند من خالفنا على إمامة أبي بكر إجماع المهاجرين عليه فيما زعمه و الأنصار و كان معترفا ببطلان شهادة الأنصار له من حيث أقرت على نفسها بباطل ما ادعته من استحقاق الإمامة
And the sheykh, may Allah-azwj Watch him, said to me, ‘This is speech of one who is frustrated regarding the explanation, and meaning in it upon the clarification what when it was the evidence in the presence of the one who opposes us upon the imamate of Abu Bakr, the Emigrates and the Helpers were untied upon it in what he claimed, and they both acknowledged the falsity of the testimony of the Helpers from where they accepted upon themselves with the falsity of its claim of the rightfulness of the imamate.
فقد صار وجود شهادتهم كعدمها و حصل الشاهد بإمامة أبي بكر بعض الأمة لا كلها و بطل ما ادعوه من الإجماع عليها و لا خلاف بيننا و بين خصومنا أن إجماع بعض الأمة ليس بحجة فيما ادعاه و أن الغلط جائز عليه و في ذلك فساد الاستدلال على إمامة أبي بكر بما ادعاه القوم و عدم البرهان عليها من جميع الوجوه
The existence of their testimony is like nothingness, and the witness attained the imamate of Abu Bakr by some of the community, not all of it, and it invalidates what they are claiming of the consensus upon it, and there is no differing between us and the ones debating us that the consensus of some of the community isn’t a proof regarding what he claimed, and that the error is allowed upon it; and in that is the corruption of the evidence upon imamate of Abu Bakr with what the people are claiming, and the negation of the evidences upon it from the entirety of the aspects’’.[47] (P.s. – This is not a Hadeeth)
3- قال و أخبرني الشيخ أيضا قال جاء ضرار إلى أبي الحسن علي بن ميثم رحمه الله فقال له يا أبا الحسن قد جئتك مناظرا فقال له أبو الحسن و فيم تناظرني قال في الإمامة قال ما جئتني و الله مناظرا و لكنك جئت متحكما قال ضرار و من أين لك ذلك قال أبو الحسن علي البيان عنه أنت تعلم أن المناظرة ربما انتهت إلى حد يغمض فيه الكلام فيتوجه الحجة على الخصم فيجهل ذلك أو يعاند و إن لم يشعر بذلك منه أكثر مستمعيه بل كلهم و لكنني أدعوك إلى منصفة في القول اختر أحد الأمرين إما أن تقبل قولي في صاحبي و أقبل قولك في صاحبك فهذه واحدة فقال ضرار لا أفعل ذلك قال له أبو الحسن و لم لا تفعل قال لأنني إذا قبلت قولك في صاحبك قلت لي إنه كان وصي رسول الله ص و أفضل من خلفه و خليفته على قومه و سيد المسلمين فلا ينفعني بعد ذلك مثل أن أقول إن صاحبي كان صديقا و اختاره المسلمون إماما لأن الذي قبلته منك يفسد علي هذا قال أبو الحسن فاقبل قولي في صاحبك و أقبل قولك في صاحبي قال ضرار و هذا لا يمكن أيضا لأني إذا قبلت قولك في صاحبي قلت لي كان ضالا مضلا ظالما لآل محمد ص قعد غير مجلسه و دفع الإمام عن حقه و كان في عصر النبي ص منافقا فلا ينفعني قبولك قولي فيه إنه كان خيرا فاضلا و صاحبا أمينا لأنه قد انتقض بقبولي قولك فيه إنه كان ضالا مضلا فقال أبو الحسن رحمه الله و إذا كنت لا تقبل قولك في صاحبك و لا قولي فيه فما جئتني إلا متحكما و لم تأتني مناظرا
(P.s. – This is not a Hadeeth)
4- قال و أخبرني الشيخ أيده الله قال قال أبو الحسن علي بن ميثم رحمه الله لرجل نصراني لم علقت الصليب في عنقك قال لأنه شبه الشيء الذي صلب عليه عيسى ع قال أبو الحسن أ فكان ع يحب أن يمثل به قال لا قال فأخبرني عن عيسى أ كان يركب الحمار و يمضي عليه في حوائجه قال نعم قال أ فكان يحب بقاء الحمار حتى يبلغ عليه حاجته قال نعم قال فتركت ما كان يحب عيسى بقاءه و ما كان يركبه في حياته بمحبة منه و عمدت إلى ما حمل عليه عيسى ع بالكره و أركبه بالبغض له فعلقته في عنقك فقد كان ينبغي على هذا القياس أن تعلق الحمار في عنقك و تطرح الصليب و إلا فقد تجاهلت
(P.s. – This is not a Hadeeth)
5- قال و أخبرني الشيخ أدام الله عزه قال سئل أبو الحسن علي بن ميثم رحمه الله فقيل له لم صلى أمير المؤمنين ع خلف القوم قال جعلهم بمثل سواري المسجد قال السائل فلم ضرب الوليد بن عقبة الحد بين يدي عثمان فقال لأن الحد له و إليه فإذا أمكنه إقامته أقامه بكل حيلة قال فلم أشار على أبي بكر و عمر قال طلبا منه أن يحيي أحكام الله و يكون دينه القيم كما أشار يوسف على ملك مصر نظرا منه للخلق و لأن الأرض و الحكم فيها إليه فإذا أمكنه أن يظهر مصالح الخلق فعل و إذا لم يمكنه ذلك بنفسه توصل إليه على يدي من يمكنه طلبا منه لإحياء أمر الله تعالى قال فلم قعد عن قتالهم قال كما قعد هارون بن عمران ع عن السامري و أصحابه و قد عبدوا العجل قال أ فكان ضعيفا قال كان كهارون حيث يقول يا ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَ كادُوا يَقْتُلُونَنِي و كان كنوح ع إذ قال أَنِّي مَغْلُوبٌ فَانْتَصِرْ و كان كلوط ع إذ قال لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلى رُكْنٍ شَدِيدٍ و كان كهارون و موسى ع إذ قال رَبِّ إِنِّي لا أَمْلِكُ إِلَّا نَفْسِي وَ أَخِي قال فلم قعد في الشورى قال اقتدارا منه على الحجة و علما منه بأن القوم إن ناظروه و أنصفوه كان هو الغالب و لو لم يفعل وجبت الحجة عليه لأنه من كان له حق فدعي إلى أن يناظر فيه فإن ثبت له الحجة أعطيه فلم يفعل بطل حقه و أدخل بذلك الشبهة على الخلق و قد قال يومئذ اليوم أدخلت في باب إن أنصفت فيه وصلت إلى حقي يعني أن أبا بكر استبد بها يوم السقيفة و لم يشاور قال فلم زوج عمر بن الخطاب ابنته قال لإظهاره الشهادتين و إقراره بفضل رسول الله ص و أراد بذلك استصلاحه و كفه عنه و قد عرض لوط ع بناته على قومه و هم كفار ليردهم عن ضلالهم فقال هؤُلاءِ بَناتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَ لا تُخْزُونِ فِي ضَيْفِي أَ لَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ
(P.s. – This is not a Hadeeth)
6- قال و أخبرني الشيخ أدام الله عزه أيضا قال دخل أبو الحسن علي بن ميثم رحمه الله على الحسن بن سهل و إلى جانبه ملحد قد عظمه و الناس حوله فقال لقد رأيت ببابك عجبا قال و ما هو قال رأيت سفينة تعبر بالناس من جانب إلى جانب بلا ملاح و لا ماصر فقال له صاحبه الملحد و كان بحضرته إن هذا أصلحك الله لمجنون قال قلت و كيف ذلك قال خشب جماد لا حيلة له و لا قوة و لا حياة فيه و لا عقل كيف تعبر بالناس قال فقال أبو الحسن و أيما أعجب هذا أو هذا الماء الذي يجري على وجه الأرض يمنة و يسرة بلا روح و لا حيلة و لا قوى و هذا النبات الذي يخرج من الأرض و المطر الذي ينزل من السماء تزعم أنت أنه لا مدبر لهذا كله و تنكر أن تكون سفينة تتحرك بلا مدبر و تعبر بالناس قال فبهت الملحد
(P.s. – This is not a Hadeeth)
7- قال و أخبرني الشيخ أدام الله عزه قال سأل أبو الهذيل العلاف علي بن ميثم رحمه الله عند علي بن رياح فقال له ما الدليل على أن عليا ع كان أولى بالإمامة من أبي بكر فقال له الدليل على ذلك إجماع أهل القبلة على أن عليا ع كان عند وفاة رسول الله ص مؤمنا عالما كافيا و لم يجمعوا بذلك على أبي بكر فقال له أبو الهذيل و من لم يجمع عليه عافاك الله قال له أبو الحسن أنا و أسلافي من قبل و أصحابي الآن قال له أبو الهذيل فأنت و أصحابك ضلال تائهون فقال له أبو الحسن ليس جواب هذا الكلام إلا السباب و اللطام
(P.s. – This is not a Hadeeth)
8- و قال رضي الله عنه و من حكايات الشيخ أدام الله عزه قال سئل أبو محمد الفضل بن شاذان النيشابوري رحمه الله فقيل له ما الدليل على إمامة أمير المؤمنين علي بن أبي طالب ع فقال الدليل على ذلك من كتاب الله عز و جل و من سنة نبيه ص و من إجماع المسلمين فأما كتاب الله تبارك و تعالى فقوله عز و جل يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فدعانا سبحانه إلى طاعة أولي الأمر كما دعانا إلى طاعة نفسه و طاعة رسوله فاحتجنا إلى معرفة أولي الأمر كما وجبت علينا معرفة الله تعالى و معرفة الرسول عليه و آله السلام فنظرنا في أقاويل الأمة فوجدناهم قد اختلفوا في أولي الأمر و أجمعوا في الآية على ما يوجب كونها في علي بن أبي طالب ع فقال بعضهم أولي الأمر هم أمراء السرايا و قال بعضهم هم العلماء و قال بعضهم هم القوام على الناس و الآمرون بالمعروف و الناهون عن المنكر و قال بعضهم هم أمير المؤمنين علي بن أبي طالب و الأئمة من ذريته ع فسألنا الفرقة الأولة فقلنا لهم أ ليس علي بن أبي طالب ع من أمراء السرايا فقالوا بلى فقلنا للثانية أ لم يكن ع من العلماء قالوا بلى فقلنا للثالثة أ ليس علي ع قد كان من القوام على الناس بالأمر بالمعروف و النهي عن المنكر فقالوا بلى فصار أمير المؤمنين ع معينا بالآية باتفاق الأمة و اجتماعها و تيقنا ذلك بإقرار المخالف لنا في الإمامة و الموافق عليها فوجب أن يكون إماما بهذه الآية لوجود الاتفاق على أنه معني بها و لم يجب العدول إلى غيره و الاعتراف بإمامته لوجود الاختلاف في ذلك و عدم الاتفاق و ما يقوم مقامه من البرهان و أما السنة فإنا وجدنا النبي ص استقضى عليا ع على اليمن و أمره على الجيوش و ولاه الأموال و أمره بأدائها إلى بني جذيمة الذين قتلهم خالد بن الوليد ظلما و اختاره لأداء رسالات الله سبحانه و الإبلاغ عنه في سورة براءة و استخلفه عند غيبته على من خلف و لم نجد النبي ص سن هذه السنن في أحد غيره و لا اجتمعت هذه السنن في أحد بعد النبي ص كما اجتمعت في علي ع و سنة رسول الله ص بعد موته واجبة كوجوبها في حياته و إنما يحتاج الأمة إلى الإمام بهذه الخصال التي ذكرناها فإذا وجدناها في رجل قد سنها الرسول ص فيه كان أولى بالإمامة ممن لم يسن النبي فيه شيئا من ذلك و أما الإجماع فإن إمامته ثبتت من جهته من وجوه منها أنهم قد أجمعوا جميعا أن عليا ع قد كان إماما و لو يوما واحدا و لم يختلف في ذلك أصناف أهل الإمامة ثم اختلفوا فقالت طائفة كان إماما في وقت كذا و كذا و قالت طائفة بل كان إماما بعد النبي ص في جميع أوقاته و لم يجمع الأمة على غيره أنه كان إماما في الحقيقة طرفة عين و الإجماع أحق أن يتبع من الاختلاف و منها أنهم أجمعوا جميعا على أن عليا ع كان يصلح للإمامة و أن الإمامة تصلح لبني هاشم و اختلفوا في غيره و قالت طائفة لم يكن تصلح لغير علي بن أبي طالب ع و لا تصلح لغير بني هاشم و الإجماع حق لا شبهة فيه و الاختلاف لا حجة فيه و منها أنهم أجمعوا على أن عليا ع كان بعد النبي ص ظاهر العدالة واجبة له الولاية ثم اختلفوا فقال قوم كان مع ذلك معصوما من الكبائر و الضلال و قال آخرون لم يك معصوما و لكن كان عدلا برا تقيا على الظاهر لا يشوب ظاهره الشوائب فحصل الإجماع على عدالته ع و اختلفوا في نفي العصمة عنه ع ثم أجمعوا جميعا على أن أبا بكر لم يكن معصوما و اختلفوا في عدالته فقالت طائفة كان عدلا و قال آخرون لم يكن عدلا لأنه أخذ ما ليس له فمن أجمعوا على عدالته و اختلفوا في عصمته أولى بالإمامة و أحق ممن اختلفوا في عدالته و أجمعوا على نفي العصمة عنه
(P.s. – This is not a Hadeeth)
9- ثُمَّ قَالَ وَ مِنْ حِكَايَاتِ الشَّيْخِ وَ كَلَامِهِ قَالَ: سُئِلَ الْفَضْلُ بْنُ شَاذَانَ رَحِمَهُ اللَّهُ عَمَّا رَوَتْهُ النَّاصِبَةُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ لَا أُوتِيَ بِرَجُلٍ يُفَضِّلُنِي عَلَى أَبِي بَكْرٍ وَ عُمَرَ إِلَّا جَلَدْتُهُ حَدَّ الْمُفْتَرِي فَقَالَ إِنَّمَا رَوَى هَذَا الْحَدِيثَ سُوَيْدُ بْنُ غَفَلَةَ وَ قَدْ أَجْمَعَ أَهْلُ الْآثَارِ عَلَى أَنَّهُ كَانَ كَثِيرَ الْغَلَطِ وَ بَعْدُ فَإِنَّ نَفْسَ الْحَدِيثِ مُتَنَاقِضٌ لِأَنَّ الْأُمَّةَ مُجْمِعَةٌ عَلَى أَنَّ عَلِيّاً ع كَانَ عَدْلًا فِي قَضِيَّتِهِ وَ لَيْسَ مِنَ الْعَدْلِ أَنْ يَجْلِدَ حَدَّ الْمُفْتَرِي مَنْ لَمْ يَفْتَرِ لِأَنَّ هَذَا جَوْرٌ عَلَى لِسَانِ الْأُمَّةِ كُلِّهَا وَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عِنْدَنَا بَرِيءٌ مِنْ ذَلِكَ
قال الشيخ أدام الله عزه: وأقول: إن هذا الحديث إن صح عن أمير المؤمنين (عليه السلام) – ولن يصح بأدلة أذكرها بعد – فإن الوجه فيه أن الفاضل بينه وبين الرجلين إنما وجب عليه حد المفتري من حيث أوجب لهما بالمفاضلة مالا يستحقانه من الفضل، لان المفاضلة لا يكون إلا بين مقاربين في الفضل، وبعد أن يكون في المفضول فضل، و إذا كانت الدلائل على أن من لاطاعة معه لا فضل له في الدين، وأن المرتد عن الاسلام ليس فيه شئ من الفضل الديني وكان الرجلان بجحدهما النص قبل قد خرجا عن الايمان بطل أن يكون لهما فضل في الاسلام، فكيف يحصل لهما من الفضل ما يقارب فضل أمير المؤمنين (عليه السلام) ؟ ! ومتى فضل إنسان أمير المؤمنين (عليه السلام) عليهما فقد أوجب لهما فضلا في الدين، فإنما استحق حد المفتري الذي هو كاذب، دون المفتري الذي هو راجم بالقبيح، لانه افترى بالتفضيل لامير المؤمنين (عليه السلام) عليهما من حيث كذب في إثبات فضل لهما في الدين، ويجري في هذا الباب مجرى من فضل البر التقي على الكافرالمرتد الخارج عن الدين، ومجرى من فضل جبرئيل (عليه السلام) على إبليس، ورسول الله (صلى الله عليه وآله) على أبي جهل بن هشام، في أن المفاضلة بين من ذكرناه يوجب لمن لا فضل له على وجه فضلا مقاربا لفضل العظماء عند الله تعالى، وهذا بين لمن تأمله. مع أنه لو كان هذا الحديث صحيحا وتأويله على ما ظنه القوم يوجب أن يكون حد المفتري واجبا على الرسول الله (صلى الله عليه وآله)، وحاشا له من ذلك، لان رسول الله (صلى الله عليه وآله) قد فضل أمير المؤمنين (عليه السلام) على سائر الخلق، وآخى بينه وبين نفسه، وجعله بحكم الله في المباهلة نفسه، وسد أبواب القوم إلا بابه، ورد أكثر الصحابة عن إنكاحهم ابنته سيدة نساء العالمين (عليها السلام) وأنكحه، وقدمه في الولايات كلها ولم يوخره، وأخبر أنه يحب الله ورسوله ويحبه الله ورسوله، وأنه أحب الخلق إلى الله تعالى، وأنه مولى من كان مولاه من الانام، وأنه منه بمنزلة هارون من موسى بن عمران، وأنه أفضل من سيدي شباب أهل الجنة، وأن حربه حربه وسلمه سلمه، وغير ذلك مما يطول شرحه إن ذكرناه. وكان أيضا يجب أن يكون (عليه السلام) قد أوجب الحد على نفسه إذ أبان فضله على سائر أصحاب الرسول الله (صلى الله عليه وآله) حيث يقول: (أنا عبد الله وأخو رسول الله، لم يقلها أحد قبلي ولا يقولها أحد بعدي إلا مفتر كذاب، صليت قبلهم سبع سنين) وفي قوله لعثمان وقد قال له: أبو بكر وعمر خير منك فقال: (بل أنا خير منك ومنهما، عبدت الله عزوجل قبلهما وعبدته بعدهما) وكان أيضا قد أوجب الحد على ابنه الحسن وجميع ذريته وأشياعه وأنصاره وأهل بيته، فإنه لا ريب في اعتقاد هم فضله على سائر الصحابة، وقد قال الحسن (عليه السلام) صبيحة الليلة التي قبض فيها أمير المؤمنين (عليه السلام): (لقد قبض الليلة رجل ما سبقه الاولون بعمل، ولا أدركه الآخرون) وهذه المقالة متهافتة جدا. وقال الشيخ أيده الله: ولست أمنع العبارة بأن أمير المؤمنين (عليه السلام) كان أفضل من أبي بكر وعمر على معنى تسليم فضلهما من طريق الجدل، أو على معتقد الخصوم في أن لهما فضلا في الدين، وأما على تحقيق القول في المفاضلة فإنه غلط وباطل. قال الشيخ: وشاهد ما أطلقت من القول ونظيره قول أمير المؤمنين (عليه السلام) في أهل الكوفة: (اللهم إني قد مللتهم وملوني، وسئمتهم وسئموني، اللهم فأبدلني بهم خيرا منهم، وأبدلهم بي شرا مني). ولم يكن في أمير المؤمنين (عليه السلام) شر، إنما أخرج الكلام على اعتقادهم فيه، ومثله قول حسان بن ثابت وهو يعني رسول الله (صلى الله عليه وآله): أتهجوه ولست له بكفو * فخير كما لشر كما الفداء. ولم يكن في رسول الله (صلى الله عليه وآله) شر، وإنما أخرج الكلام على معتقد الهاجي فيه، وقوله تعالى: (وإنا أو إياكم لعلى هدى أو في ضلال مبين) ولم يكن الرسول على ضلال.
(P.s. – This is not a Hadeeth)
10- ثم قال رضي الله عنه و من حكايات الشيخ و كلامه قال الشيخ أيده الله و قد كان الفضل بن شاذان رحمه الله استدل على إمامة أمير المؤمنين ع بقول الله تعالى وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَ الْمُهاجِرِينَ قال و إذا أوجب الله تعالى للأقرب برسول الله ص الولاية و حكم بأنه أولى به من غيره وجب أن أمير المؤمنين ع كان أولى بمقام رسول الله ص من كل أحد قال الفضل فإن قال قائل فإن العباس كان أقرب إلى رسول الله ص من علي ع قيل له إن الله تعالى لم يذكر الأقرب بالنبي ص دون أن علقه بوصف فقال النَّبِيُّ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَ الْمُهاجِرِينَ فشرط في الأولى بالرسول الإيمان و الهجرة و لم يكن العباس من المهاجرين و لا كانت له هجرة باتفاق قال الشيخ رحمه الله و أقول إن أمير المؤمنين ع كان أقرب إلى رسول الله ص من العباس و أولى بمقامه منه إن ثبت أن المقام موروث و ذلك أن عليا ع كان ابن عم رسول الله لأبيه و أمه و العباس رحمه الله عمه لأبيه و من تقرب بسببين كان أقرب ممن يتقرب بسبب واحد و أقول إنه لو لم تكن فاطمة ع موجودة بعد رسول الله ص لكان أمير المؤمنين أحق بتركته من العباس رحمه الله و لو ورث مع الولد أحد غير الأبوين و الزوج و الزوجة لكان أمير المؤمنين أحق بميراثه ص مع فاطمة ع من العباس بما قدمت من انتظامه القرابة من جهتين و اختصاص العباس بها من جهة واحدة. قال الشيخ أيده الله و لست أعلم بين أهل العلم خلافا في أن عليا ع ابن عم رسول الله ص لأبيه و أمه و أن العباس رضي الله عنه كان عمه لأبيه خاصة و يدل على ذلك ما رواه نقلة الآثار و هو أن أبا طالب رحمه الله مر على رسول الله ص و علي ع إلى جنبه فلما سلم قال ما هذا يا ابن أخ فقال له رسول الله ص شيء أمرني به ربي يقربني إليه فقال لابنه جعفر يا بني صل جناح ابن عمك فصلى رسول الله ص بعلي و جعفر ع يومئذ فكانت أول صلاة جماعة في الإسلام ثم أنشأ أبو طالب يقول
وَ مِنْ ذَلِكَ مَا رَوَاهُ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ رَحِمَهُ اللَّهُ قَالَ: سَمِعْتُ عَلِيّاً ع يُنْشِدُ وَ رَسُولُ اللَّهِ يَسْمَعُ
(P.s. – This is not a Hadeeth)
باب 22 احتجاجات أبي جعفر الجواد و مناظراته صلوات الله عليه
CHAPTER 22 – ARGUMENTATION OF ABU JA’FAR AL-JAWAD-asws AND HIS-asws DEBATES
1- فس، تفسير القمي مُحَمَّدُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَوْنٍ النَّصِيبِيِّ قَالَ: لَمَّا أَرَادَ الْمَأْمُونُ أَنْ يُزَوِّجَ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيِّ بْنِ مُوسَى ع ابْنَتَهُ أُمَّ الْفَضْلِ اجْتَمَعَ عَلَيْهِ أَهْلُ بَيْتِهِ الْأَدْنَيْنَ مِنْهُ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ نَنْشُدُكَ اللَّهَ أَنْ تُخْرِجَ عَنَّا أَمْراً قَدْ مَلِكْنَاهُ وَ تَنْزِعَ عَنَّا عِزّاً قَدْ أَلْبَسَنَا اللَّهُ فَقَدْ عَرَفْتَ الْأَمْرَ الَّذِي بَيْنَنَا وَ بَيْنَ آلِ عَلِيٍّ ع قَدِيماً وَ حَدِيثاً
‘Tafseer Al Qummi’ – Muhammad Bin Al Hassan, from Muhammad Bin Awn Al Naseybi who said,
‘When Al-Mamoun wanted to get his daughter Umm Al-Fazl to be married to Abu Ja’far Muhammad-asws Bin Ali-asws Bin Musa-asws, his family, the ones close to him, gathered to him and said, ‘O commander of the faithful! We adjure you with Allah-azwj that you are taking out from us a woman whom we have controlled and snatch away from us the honour which Allah-azwj has Clothed us with, for you do know the matter which is between us and the Progeny of Ali-asws, the ancient and the new’.
فَقَالَ الْمَأْمُونُ اسْكُتُوا فَوَ اللَّهِ لَا قَبِلْتُ مِنْ أَحَدٍ مِنْكُمْ فِي أَمْرِهِ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ أَ فَتُزَوِّجُ قُرَّةَ عَيْنِكَ صَبِيّاً لَمْ يَتَفَقَّهْ فِي دِينِ اللَّهِ وَ لَا يَعْرِفُ فَرِيضَةً مِنْ سُنَّةٍ وَ لَا يَمِيزُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ وَ لِأَبِي جَعْفَرٍ ع يَوْمَئِذٍ عَشْرُ سِنِينَ أَوْ إِحْدَى عَشْرَةَ سَنَةً فَلَوْ صَبَرْتَ عَلَيْهِ حَتَّى يَتَأَدَّبَ وَ يَقْرَأَ الْقُرْآنَ وَ يَعْرِفَ فَرْضاً مِنْ سُنَّةٍ
Al-Mamoun said, ‘Be silent! By Allah-azwj, I will not accept from any one of you regarding his-asws matter’. They said, ‘Will you marry a delight of your eyes to a boy who has no understanding of the Religion of Allah-azwj, nor does he-asws recognise an Obligation from a Sunnah, nor the distinction between the Truth and the falsehood?’ – And in those days, Abu Ja’far-asws was ten years old, or eleven, ‘If only you would be patient upon it until he-asws is educated and reads the Quran and recognises an Obligation from a Sunnah’.
فَقَالَ لَهُمُ الْمَأْمُونُ وَ اللَّهِ إِنَّهُ أَفْقَهُ مِنْكُمْ وَ أَعْلَمُ بِاللَّهِ وَ بِرَسُولِهِ وَ فَرَائِضِهِ وَ سُنَنِهِ وَ أَحْكَامِهِ وَ أَقْرَأُ لِكِتَابِ اللَّهِ وَ أَعْلَمُ بِمُحْكَمِهِ وَ مُتَشَابِهِهِ وَ خَاصِّهِ وَ عَامِّهِ وَ نَاسِخِهِ وَ مَنْسُوخِهِ وَ تَنْزِيلِهِ وَ تَأْوِيلِهِ مِنْكُمْ فَاسْأَلُوهُ فَإِنْ كَانَ الْأَمْرُ كَمَا قُلْتُمْ قَبِلْتُ مِنْكُمْ فِي أَمْرِهِ وَ إِنْ كَانَ كَمَا قُلْتُ عَلِمْتُمْ أَنَّ الرَّجُلَ خَيْرٌ مِنْكُمْ
Al-Mamoun said to them, ‘By Allah-azwj! He-asws is more understanding than you all, and more knowledgeable with Allah-azwj and His-azwj Rasool-saww, and His-azwj Obligations, and his-saww Sunnahs, and his-saww rulings, and more well-read of the Book of Allah-azwj, and more knowing with its Decisive and its Allegorical, and its Special and its General, and its Abrogating and its Abrogated, and its Revelation and its explanation that you all. So, ask him-asws, and if the matter was just as you are saying, I shall accept from you regarding his-asws matter, but if it was as I am saying, you will know that the man-asws is better than you’.
فَخَرَجُوا مِنْ عِنْدِهِ وَ بَعَثُوا إِلَى يَحْيَى بْنِ أَكْثَمَ وَ أَطْمَعُوهُ فِي هَدَايَا أَنْ يَحْتَالَ عَلَى أَبِي جَعْفَرٍ ع بِمَسْأَلَةٍ لَا يَدْرِي كَيْفَ الْجَوَابُ فِيهَا عِنْدَ الْمَأْمُونِ إِذَا اجْتَمَعُوا لِلتَّزْوِيجِ
They went out from him and sent for Yahya Bin Aksam and enticed him with gifts that he entraps Abu Ja’far-asws with such questions he-asws would not know how to answered regarding these in the presence of Al-Mamoun, when they gather for the marriage.
فَلَمَّا حَضَرُوا وَ حَضَرَ أَبُو جَعْفَرٍ ع قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا يَحْيَى بْنُ أَكْثَمَ إِنْ أَذِنْتَ لَهُ سَأَلَ أَبَا جَعْفَرٍ ع عَنْ مَسْأَلَةٍ فَقَالَ الْمَأْمُونُ يَا يَحْيَى سَلْ أَبَا جَعْفَرٍ عَنْ مَسْأَلَةٍ فِي الْفِقْهِ لِنَنْظُرَ كَيْفَ فِقْهُهُ
When they attended and Abu Ja’far-asws was present, they said, ‘O commander of the faithful! This is Yahya Bin Aksam, if you could permit for him to ask Abu Ja’far-asws about issues’. Al-Mamoun said, ‘O Yahya! Ask Abu Ja’far-asws about issues regarding the jurisprudent in order for us to see how his-asws understanding is’.
فَقَالَ يَحْيَى يَا أَبَا جَعْفَرٍ أَصْلَحَكَ اللَّهُ مَا تَقُولُ فِي مُحْرِمٍ قَتَلَ صَيْداً
Yahya said, ‘O Abu Ja’far, may Allah-azwj Keep you-asws well! What are you-asws saying regarding one in Ihraam killing a prey?’
فَقَالَ أَبُو جَعْفَرٍ ع قَتَلَهُ فِي حِلٍّ أَوْ فِي حَرَمٍ عَالِماً أَوْ جَاهِلًا عَمْداً أَوْ خَطَأً عَبْداً أَوْ حُرّاً صَغِيراً أَوْ كَبِيراً مُبْدِئاً أَوْ مُعِيداً مِنْ ذَوَاتِ الطَّيْرِ أَوْ غَيْرِهَا مِنْ صِغَارِ الصَّيْدِ أَوْ مِنْ كِبَارِهَا مُصِرّاً عَلَيْهَا أَوْ نَادِماً بِاللَّيْلِ فِي وَكْرِهَا أَوْ بِالنَّهَارِ عِيَاناً مُحْرِماً لِلْحَجِّ أَوْ لِلْعُمْرَةِ
Abu Ja’far-asws said: ‘Killed it outside or inside the Harrum (Sanctuary)? Was he knowledgeable or ignorant? Deliberately or mistakenly? Is he a slave or free, young or old, a first-timer or a repeater? From the variety of birds or from others? From young prey or from it’s bigger ones? Persisting upon it or regretful? At night in its nest or at daytime visibility? Ihraam was for the Hajj or for the Umrah?’
قَالَ فَانْقَطَعَ يَحْيَى بْنُ أَكْثَمَ انْقِطَاعاً لَمْ يَخْفَ عَلَى أَهْلِ الْمَجْلِسِ وَ كَثُرَ النَّاسُ تَعَجُّباً مِنْ جَوَابِهِ وَ نَشَطَ الْمَأْمُونُ فَقَالَ تَخْطُبُ يَا أَبَا جَعْفَرٍ فَقَالَ أَبُو جَعْفَرٍ ع نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ
He (the narrator) said, ‘Yahya Bin Aksam was cut-off with a termination which was not hidden upon the people of the gathering, and most of the people were astounded from his-asws answer, and Al-Mamoun was energetic and he said, ‘Would you-asws like to address (propose), O Abu Ja’far?’ Abu Ja’far-asws said: ‘Yes, O commander of the faithful’.
فَقَالَ الْمَأْمُونُ الْحَمْدُ لِلَّهِ إِقْرَاراً بِنِعْمَتِهِ وَ لَا إِلَهَ إِلَّا اللَّهُ إِخْلَاصاً لِعَظَمَتِهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ عِنْدَ ذِكْرِهِ وَ قَدْ كَانَ مِنْ فَضْلِ اللَّهِ عَلَى الْأَنَامِ أَنْ أَغْنَاهُمْ بِالْحَلَالِ عَنِ الْحَرَامِ فَقَالَ وَ أَنْكِحُوا الْأَيامى مِنْكُمْ وَ الصَّالِحِينَ مِنْ عِبادِكُمْ وَ إِمائِكُمْ إِنْ يَكُونُوا فُقَراءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَ اللَّهُ واسِعٌ عَلِيمٌ
Al-Mamoun said, ‘The Praise is for Allah-azwj accepting His-azwj Favours, and there is no god except Allah-azwj, being sincere to His-azwj Magnificence, and may Allah-azwj Send Salawat upon Muhammad-saww at his-saww mention, and it has been from the Grace of Allah-azwj upon the people that He-azwj Made them needless with the Permissible from the Prohibition, so He-azwj Said: ‘And marry the single ones from you, and the righteous ones from your slaves and maids. If they happen to be poor, Allah would Enrich them from His Grace, and Allah is Capacious, Knowing [24:32].
ثُمَّ إِنَّ مُحَمَّدَ بْنَ عَلِيٍّ ذَكَرَ أَمَّ الْفَضْلِ بِنْتَ عَبْدِ اللَّهِ وَ بَذَلَ لَهَا مِنَ الصَّدَاقِ خَمْسَمِائَةِ دِرْهَمٍ وَ قَدْ زَوَّجْتُ فَهَلْ قَبِلْتَ يَا أَبَا جَعْفَرٍ فَقَالَ أَبُو جَعْفَرٍ ع نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ قَبِلْتُ هَذَا التَّزْوِيجَ بِهَذَا الصَّدَاقِ
Then, Muhammad-asws Bin Ali-asws with honourable merit, (to marry) a daughter of a servant of Allah-azwj, and spends for her from the dower of five hundred Dirhams, and I have married her. Do you-asws accept, O Abu Ja’far-asws?’ Abu Ja’far-asws said: ‘Yes, O commander of the faithful! I-asws have accepted this marriage with this dower’.
ثُمَّ أَوْلَمَ عَلَيْهِ الْمَأْمُونُ وَ جَاءَ النَّاسُ عَلَى مَرَاتِبِهِمْ فِي الْخَاصِّ وَ الْعَامِّ قَالَ فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ سَمِعْنَا كَلَاماً كَأَنَّهُ كَلَامُ الْمَلَّاحِينَ فِي مُجَاوَبَاتِهِمْ فَإِذَا نَحْنُ بِالْخَدَمِ يُجْرُونَ سَفِينَةً مِنْ فِضَّةٍ فِيهَا نَسَائِجُ مِنْ إِبْرِيسَمٍ مَكَانَ الْقُلُوسِ وَ السَّفِينَةُ مَمْلُوءَةٌ غَالِيَةٌ فَضَمَّخُوا لِحَى أَهْلِ الْخَاصِّ بِهَا ثُمَّ مَدُّوهَا إِلَى دَارِ الْعَامَّةِ فَطَيَّبُوهُمْ
Then Al-Mamoun provided the meal to him-asws, and the people came (to congratulate) upon their ranks, among the special ones (Shias) and the general (Muslims). While we were like that when we heard speech as if it was the speech of the navigators in their responses, and there we were with the servant running a ship of silber wherein were various perfumes and incense and oils, and the ship was filled with expensive stuff. The special people embalmed their beards with it, then extended it to the room of the generality, and they were perfumed.
فَلَمَّا تَفَرَّقَ النَّاسُ قَالَ الْمَأْمُونُ يَا أَبَا جَعْفَرٍ إِنْ رَأَيْتَ أَنْ تُبَيِّنَ لَنَا مَا الَّذِي يَجِبُ عَلَى كُلِّ صِنْفٍ مِنْ هَذِهِ الْأَصْنَافِ الَّتِي ذَكَرْتَ فِي قَتْلِ الصَّيْدِ
When the people dispersed, Al-Mamoun said, ‘O Abu Ja’far-asws! If you-asws see fit, you-asws could explain to us what is that which is Obligated upon every type from these types which you-asws mentioned regarding killing the prey’.
فَقَالَ أَبُو جَعْفَرٍ ع نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ الْمُحْرِمَ إِذَا قَتَلَ صَيْداً فِي الْحِلِّ وَ الصَّيْدُ مِنْ ذَوَاتِ الطَّيْرِ مِنْ كِبَارِهَا فَعَلَيْهِ شَاةٌ وَ إِذَا أَصَابَهُ فِي الْحَرَمِ فَعَلَيْهِ الْجَزَاءُ مُضَاعَفاً وَ إِذَا قَتَلَ فَرْخاً فِي الْحِلِّ فَعَلَيْهِ حَمَلٌ قَدْ فُطِمَ وَ لَيْسَ عَلَيْهِ قِيمَتُهُ لِأَنَّهُ لَيْسَ فِي الْحَرَمِ وَ إِذَا قَتَلَهُ فِي الْحَرَمِ فَعَلَيْهِ الْحَمَلُ وَ قِيمَتُهُ لِأَنَّهُ فِي الْحَرَمِ
Abu Ja’far-asws said: ‘Yes, O Commander of the faithful! The one in Ihraam, when he kills a prey in the outside and the prey from the types of the bird from its big ones, then upon him is a sheep (as a penalty); and when he attains it in the Sanctuary, then upon him is the doubled penalty; and when he kills outside the Sanctuary then upon is a lamb which has been weaned and there wouldn’t be its price upon him because he isn’t in the Sanctuary, and when he kills it inside the Sanctuary, then upon him is the lamb as well as its price because it is in the Sanctuary.
فَإِذَا كَانَ مِنَ الْوُحُوشِ فَعَلَيْهِ فِي حِمَارٍ وَحْشٍ بَدَنَةٌ وَ كَذَلِكَ فِي النَّعَامَةِ فَإِنْ لَمْ يَقْدِرْ فَإِطْعَامُ سِتِّينَ مِسْكِيناً فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَمَانِيَةَ عَشَرَ يَوْماً وَ إِنْ كَانَتْ بَقَرَةً فَعَلَيْهِ بَقَرَةٌ فَإِنْ لَمْ يَقْدِرْ فَعَلَيْهِ إِطْعَامُ ثَلَاثِينَ مِسْكِيناً فَإِنْ لَمْ يَقْدِرْ فَلْيَصُمْ تِسْعَةَ أَيَّامٍ وَ إِنْ كَانَ ظَبْياً فَعَلَيْهِ شَاةٌ فَإِنْ لَمْ يَقْدِرْ فَعَلَيْهِ إِطْعَامُ عَشَرَةِ مَسَاكِينَ فَإِنْ لَمْ يَقْدِرْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ
When it was from the wild animals, then upon him regarding a wild donkey is a camel, and like that regarding the ostrich. But if he is not able, then he should feed sixty poor ones, and if he is not able then Fasting of eighteen days. And if it was a cow, then upon him is a cow, and if he is not able then upon him is to feed thirty poor ones, and if he is not able then he should Fast nine days. And if it was an antelope, then upon him is a sheep, and if he is not able, then upon him is to feed ten poor ones, and if he is not able, the he should Fast three days.
وَ إِنْ كَانَ فِي الْحَرَمِ فَعَلَيْهِ الْجَزَاءُ مُضَاعَفاً هَدْياً بالِغَ الْكَعْبَةِ حَقّاً وَاجِباً عَلَيْهِ أَنْ يَنْحَرَهُ فَإِنْ كَانَ فِي حَجٍّ بِمِنًى حَيْثُ يَنْحَرُ النَّاسُ وَ إِنْ كَانَ فِي عُمْرَةٍ يَنْحَرُهُ بِمَكَّةَ وَ يَتَصَدَّقُ بِمِثْلِ ثَمَنِهِ حَتَّى يَكُونَ مُضَاعَفاً وَ كَذَلِكَ إِذَا أَصَابَ أَرْنَباً فَعَلَيْهِ شَاةٌ وَ إِذَا قَتَلَ الْحَمَامَةَ تَصَدَّقَ بِدِرْهَمٍ أَوْ يَشْتَرِي بِهِ طَعَاماً لِحَمَامِ الْحَرَمِ وَ فِي الْفَرْخِ نِصْفُ دِرْهَمٍ وَ فِي الْبَيْضَةِ رُبُعُ دِرْهَمٍ
And if it was inside the Sanctuary then upon him would be the double penalty, an offering reaching the Kabah as an Obligatory right upon him that he sacrifices it, even if it was during Hajj at Mina where the people sacrifice, and even if it was during Umrah, he should sacrifice it at Makkah and give in charity with the like of its price until it becomes double. And, similar to that, when he attains a rabbit, then upon him is a sheep. And when he kills the dove he should give in charity with a Dirham, or he should buy some food with it for the doves of the Sanctuary; and regarding the chick is half a Dirham, and regarding the egg is a quarter of a Dirham.
وَ كُلُّ مَا أَتَى بِهِ الْمُحْرِمُ بِجَهَالَةٍ فَلَا شَيْءَ عَلَيْهِ فِيهِ إِلَّا الصَّيْدَ فَإِنَّ عَلَيْهِ الْفِدَاءَ بِجَهَالَةٍ كَانَ أَوْ بِعِلْمٍ بِخَطَإٍ كَانَ أَوْ بِعَمْدٍ وَ كُلُّ مَا أَتَى الْعَبْدُ فَكَفَّارَتُهُ عَلَى صَاحِبِهِ بِمِثْلِ مَا يَلْزَمُ صَاحِبَهُ وَ كُلُّ مَا أَتَى بِهِ الصَّغِيرُ الَّذِي لَيْسَ بِبَالِغٍ فَلَا شَيْءَ عَلَيْهِ فِيهِ
And all what the one in Ihraam come with in ignorance, there is nothing upon him with regarding to it except the prey, for upon him is the ransoming whether it was due to the ignorance or with knowledge, due to a mistake or deliberately. And all what the slave come with, its expiation is upon his master with the like of what necessitates its owner; and all what the young one comes with who isn’t with puberty, there is nothing upon him with regards to it.
وَ إِنْ كَانَ مِمَّنْ عَادَ فَهُوَ مِمَّنْ يَنْتَقِمُ اللَّهُ مِنْهُ لَيْسَ عَلَيْهِ كَفَّارَةٌ وَ النَّقِمَةُ فِي الْآخِرَةِ وَ إِنْ دَلَّ عَلَى الصَّيْدِ وَ هُوَ مُحْرِمٌ فَقَتَلَ فَعَلَيْهِ الْفِدَاءُ وَ الْمُصِرُّ عَلَيْهِ يَلْزَمُهُ بَعْدَ الْفِدَاءِ عُقُوبَةٌ فِي الْآخِرَةِ وَ النَّادِمُ عَلَيْهِ لَا شَيْءَ عَلَيْهِ بَعْدَ الْفِدَاءِ
And if it was from the one who repeated, he would be from the ones Allah-azwj will Take Revenge from him. There isn’t an expiation upon him, and the Scourge is in the Hereafter. And if he had pointed upon the prey while he was in Ihraam and it is killed, then upon him would be the ransoming, and the malice would necessitate him after the ransoming as a Punishment in the Hereafter; and the regretting one, there is nothing upon him after the ransoming.
وَ إِذَا أَصَابَ لَيْلًا فِي وَكْرِهَا خَطَأً فَلَا شَيْءَ عَلَيْهِ إِلَّا أَنْ يَتَعَمَّدَهُ فَإِنْ تَعَمَّدَ بِلَيْلٍ أَوْ نَهَارٍ فَعَلَيْهِ الْفِدَاءُ وَ الْمُحْرِمُ لِلْحَجِّ يَنْحَرُ الْفِدَاءَ بِمِنًى حَيْثُ يَنْحَرُ النَّاسُ وَ الْمُحْرِمُ لِلْعُمْرَةِ يَنْحَرُ بِمَكَّةَ
And when he attained at night in its nest mistakenly, there is nothing upon him unless he had deliberated it, for it he deliberates at night or day, then upon him is the ransoming. And the one in Ihraam for Hajj would sacrifice the ransom at Mina where the people sacrifice, and the one in Ihraam for the Umrah would sacrifice at Makkah’.
فَأَمَرَ الْمَأْمُونُ أَنْ يُكْتَبَ ذَلِكَ كُلُّهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ ثُمَّ دَعَا أَهْلَ بَيْتِهِ الَّذِينَ أَنْكَرُوا تَزْوِيجَهُ عَلَيْهِ فَقَالَ لَهُمْ هَلْ فِيكُمْ أَحَدٌ يُجِيبُ بِمِثْلِ هَذَا الْجَوَابِ قَالُوا لَا وَ اللَّهِ وَ لَا الْقَاضِي
Then Al-Mamoun order that all of it should be written down on behalf of Abu Ja’far-asws. Then he called his family, those who had denied his getting his daughter to him-asws and said to them, ‘Is there anyone among you with the like of this answer?’ They said, ‘No, by Allah-azwj, and not even the judge’.
ثُمَّ قَالَ وَيْحَكُمْ أَهْلُ هَذَا الْبَيْتِ خِلْوٌ مِنْكُمْ وَ مِنْ هَذَا الْخَلْقِ أَ وَ مَا عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ص بَايَعَ الْحَسَنَ وَ الْحُسَيْنَ ع وَ هُمَا صَبِيَّانِ غَيْرُ بَالِغَيْنِ وَ لَمْ يُبَايِعْ طِفْلًا غَيْرَهُمَا أَ وَ مَا عَلِمْتُمْ أَنَّ أَبَاهُ عَلِيّاً ع آمَنَ بِالنَّبِيِّ ص وَ هُوَ ابْنُ عَشَرَةِ سَنَةٍ
Then he said, ‘Woe be unto you! Are the People-asws of this Household and from this mannerism, or do you not know that Rasool-Allah-saww took the allegiance of Al-Hassan-asws and Al-Husayn-asws, and they-asws both children not adults, and did not take allegiance of any children apart from them-asws? Or, do you not know that his-asws father-asws Ali-asws believed in the Prophet-saww while he-asws was a boy of ten years?
وَ قَبِلَ اللَّهُ وَ رَسُولُهُ مِنْهُ إِيمَانَهُ وَ لَمْ يَقْبَلْ مِنْ طِفْلٍ غَيْرِهِ وَ لَا دَعَا رَسُولُ اللَّهِ ص طِفْلًا غَيْرَهُ إِلَى الْإِيمَانِ أَ وَ مَا عَلِمْتُمْ أَنَّهَا ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ يَجْرِي لِآخِرِهِمْ مِثْلُ مَا يَجْرِي لِأَوَّلِهِمْ فَقَالُوا صَدَقْتَ يَا أَمِيرَ الْمُؤْمِنِينَ كُنْتَ أَنْتَ أَعْلَمَ بِهِ مِنَّا
And Allah-azwj and His-azwj Rasool-saww Accepted his-asws Eman from him-asws, and did not Accept from any child apart from him-asws, nor did Rasool-Allah-saww invite any child apart from him-asws to the Eman? Or do you not know they are offspring from each other, flowing to the last of them like what it flowed for their-asws first one? They said, ‘You speak the truth, O commander of the faithful! You are more knowing with him-asws than us’.
قَالَ ثُمَّ أَمَرَ الْمَأْمُونُ أَنْ يُنْثَرَ عَلَى أَبِي جَعْفَرٍ ع ثَلَاثَةُ أَطْبَاقِ رِقَاعِ زَعْفَرَانٍ وَ مِسْكٍ مَعْجُونٍ بِمَاءِ الْوَرْدِ جَوْفُهَا رِقَاعٌ عَلَى طَبَقٍ رِقَاعُ عُمَالاتٍ وَ الثَّانِي ضِيَاعُ طُعْمَةٍ لِمَنْ أَخَذَهَا وَ الثَّالِثُ فِيهِ بِدَرٌ فَأَمَرَ أَنْ يُفَرَّقَ الطَّبَقُ الَّذِي عَلَيْهِ عُمَالاتٌ عَلَى بَنِي هَاشِمٍ خَاصَّةً وَ الَّذِي عَلَيْهِ ضِيَاعُ طُعْمَةٍ عَلَى الْوُزَرَاءِ وَ الَّذِي عَلَيْهِ الْبِدَرُ عَلَى الْقُوَّادِ
He-asws said: ‘Then Al-Mamoun ordered that confetti be showered upon Abu Ja’far-asws, three dishes of delicate saffron and musk mixed in rose water, and in these were delicacies, upon a dish of delicate designs; and the second had a display of food items for the ones to take it, and the third wherein was surprise gifts. He ordered for the dishes to be separated, that upon which were delicacies especially upon the Clan of Hashim-asws, and that upon which was a display of food items, upon the ministers, and that upon which were surprise gifts, upon the chiefs.
وَ لَمْ يَزَلْ مُكْرِماً لِأَبِي جَعْفَرٍ ع أَيَّامَ حَيَاتِهِ حَتَّى كَانَ يُؤْثِرُهُ عَلَى وُلْدِهِ
And he did not cease to be honouring to Abu Ja’far-asws for the days of his lifetime to the extent that he used to prefer him-asws over his own children’’.[48]
2- ف، تحف العقول قَالَ الْمَأْمُونُ لِيَحْيَى بْنِ أَكْثَمَ اطْرَحْ عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ الرِّضَا ع مَسْأَلَةً تَقْطَعُهُ فِيهَا فَقَالَ يَحْيَى يَا أَبَا جَعْفَرٍ مَا تَقُولُ فِي رَجُلٍ نَكَحَ امْرَأَةً عَلَى زِنًا أَ تَحِلُّ لَهُ أَنْ يَتَزَوَّجَهَا
Al-Mamoun said to Yahya Bin Aksam, ‘Throw questions upon Abu Ja’far Muhammad-asws Bin Al-Reza-asws to cut him-asws down in it’. Yahya said, ‘O Abu Ja’far-asws! What are you-asws saying regarding a man who married his woman (who was) upon adultery, is she Permissible for him to marry her?’
فَقَالَ ع يَدَعُهَا حَتَّى يَسْتَبْرِئَهَا مِنْ نُطْفَتِهِ وَ نُطْفَةِ غَيْرِهِ إِذْ لَا يُؤْمَنُ مِنْهَا أَنْ تَكُونَ قَدْ أَحْدَثَتْ مَعَ غَيْرِهِ حَدَثاً كَمَا أَحْدَثَتْ مَعَهُ ثُمَّ يَتَزَوَّجُ بِهَا إِنْ أَرَادَ فَإِنَّمَا مَثَلُهَا مَثَلُ نَخْلَةٍ أَكَلَ رَجُلٌ مِنْهَا حَرَاماً ثُمَّ اشْتَرَاهَا فَأَكَلَ مِنْهَا حَلَالًا
He-asws said: ‘He should leave her until she is free from his seed and seed of others, when there is no safety from her that she would have been with someone else anew as she had been with him. Then he can marry her whenever he wants. But rather, her example is an example of a palm tree the man eats from it unlawfully, then buys it, and eat from it lawfully’.
فَانْقَطَعَ يَحْيَى فَقَالَ لَهُ أَبُو جَعْفَرٍ ع يَا أَبَا مُحَمَّدٍ مَا تَقُولُ فِي رَجُلٍ حَرُمَتْ عَلَيْهِ امْرَأَةٌ بِالْغَدَاةِ وَ حَلَّتْ لَهُ ارْتِفَاعَ النَّهَارِ وَ حَرُمَتْ عَلَيْهِ نِصْفَ النَّهَارِ ثُمَّ حَلَّتْ لَهُ الظُّهْرَ ثُمَّ حَرُمَتْ عَلَيْهِ الْعَصْرَ ثُمَّ حَلَّتْ لَهُ الْمَغْرِبَ ثُمَّ حَرُمَتْ عَلَيْهِ نِصْفَ اللَّيْلِ ثُمَّ حَلَّتْ لَهُ مَعَ الْفَجْرِ ثُمَّ حَرُمَتْ عَلَيْهِ ارْتِفَاعَ النَّهَارِ ثُمَّ حَلَّتْ لَهُ نِصْفَ النَّهَارِ
Yahya was cut off, so Abu Ja’far-asws said to him: ‘O Abu Muhammad! What are you saying regarding man, his woman is Prohibited unto him in early morning, and Permissible for him at the rising of the day, and Prohibited unto him at midday, then Permissible for him at Al-Zohr, then Prohibited unto him at Al-Asr, then Permissible for him at Al-Maghrib, then Prohibited unto him at midnight, then Permissible for him with the dawn, then Prohibited unto him at the rising of the day, then Permissible for him at midday?’
فَبَقِيَ يَحْيَى وَ الْفُقَهَاءُ بُلْساً خُرْساً فَقَالَ الْمَأْمُونُ يَا أَبَا جَعْفَرٍ أَعَزَّكَ اللَّهُ بَيِّنْ لَنَا هَذَا
Yahya and the jurists remained confused, muted. Al-Mamoun said, ‘O Abu Ja’far-asws! May Allah-azwj Honour you-asws! Explain this to us’.
قَالَ هَذَا رَجُلٌ نَظَرَ إِلَى مَمْلُوكَةٍ لَا تَحِلُّ لَهُ فَاشْتَرَاهَا فَحَلَّتْ لَهُ ثُمَّ أَعْتَقَهَا فَحَرُمَتْ عَلَيْهِ ثُمَّ تَزَوَّجَهَا فَحَلَّتْ لَهُ فَظَاهَرَ مِنْهَا فَحَرُمَتْ عَلَيْهِ فَكَفَّرَ لِلظِّهَارِ فَحَلَّتْ لَهُ ثُمَّ طَلَّقَهَا تَطْلِيقَةً فَحَرُمَتْ عَلَيْهِ ثُمَّ رَاجَعَهَا فَحَلَّتْ لَهُ فَارْتَدَّ عَنِ الْإِسْلَامِ فَحَرُمَتْ عَلَيْهِ فَتَابَ وَ رَجَعَ إِلَى الْإِسْلَامِ فَحَلَّتْ لَهُ بِالنِّكَاحِ الْأَوَّلِ كَمَا أَقَرَّ رَسُولُ اللَّهِ ص نِكَاحَ زَيْنَبَ مَعَ أَبِي الْعَاصِ بْنِ الرَّبِيعِ حَيْثُ أَسْلَمَ عَلَى النِّكَاحِ الْأَوَّلِ
He-asws said: ‘This is a man who looked at a slave girl not Permissible for him, so he bought her and she became Permissible for him. Then he liberated her, so she became Prohibited unto him. Then he married her, and she was Permissible for him. Then he did Zihar from her and she was Prohibited unto him. Then he expiated for the Zihar and she was Permissible for him. Then he divorced her, and she was Prohibited unto him. Then he returned to her and she was Permissible for him. He reneged and she became Prohibited unto him. Then he repented and returned to Islam and she became Permissible to him with the first marriage, just as Rasool-Allah-saww accepted the marriage of Zainab with Abu Al-Aas Bin Al-Rabie when he became a Muslim upon the first marriage’’.[49]
CHAPTER 23 – ARGUMENTATIONS OF ABU AL-HASSAN ALI-asws BIN MUHAMMAD AL-NAQI-asws, AND HIS-asws COMPANIONS AND HIS-asws CLAN AGAINST THE ADVERSARIES AND THE OBSTINATE ONES
1- ف، تحف العقول قَالَ مُوسَى بْنُ مُحَمَّدِ بْنِ الرِّضَا لَقِيتُ يَحْيَى بْنَ أَكْثَمَ فِي دَارِ الْعَامَّةِ فَسَأَلَنِي عَنْ مَسَائِلَ فَجِئْتُ إِلَى أَخِي عَلِيِّ بْنِ مُحَمَّدٍ فَدَارَ بَيْنِي وَ بَيْنَهُ مِنَ الْمَوَاعِظِ مَا حَمَلَنِي وَ بَصَّرَنِي طَاعَتَهُ
Musa, son of Muhammad Bin Al-Reza-asws said, ‘I met Yahya Bin Aksam in a circle of the general Muslims. He asked me about certain issues, so I came to my brother Ali-asws son of Muhammad (Al-Taqi-asws) and the discussion went around between me and him-asws from the preaching what carried me and opened my eyes to his-asws obedience.
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ ابْنَ أَكْثَمَ كَتَبَ يَسْأَلُنِي عَنْ مَسَائِلَ لِأُفْتِيَهُ فِيهَا فَضَحِكَ ثُمَّ قَالَ فَهَلْ أَفْتَيْتَهُ قُلْتُ لَا قَالَ وَ لِمَ قُلْتُ لَمْ أَعْرِفْهَا قَالَ وَ مَا هِيَ
I said to him-asws, ‘May I be sacrificed for you-asws! Ibn Aksam wrote asking me about issues, there is no verdict in it’. He smiled then said: ‘Did you not issue its verdict?’ I said, ‘No’. He-asws said: ‘And why?’ I said, ‘I did not recognise it’. He-asws said: ‘And what is it?’
قُلْتُ كَتَبَ يَسْأَلُنِي عَنْقَوْلِ اللَّهِ قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ نَبِيُّ اللَّهِ كَانَ مُحْتَاجاً إِلَى عِلْمِ آصَفَ
I said, ‘He wrote asking me about the Words of Allah-azwj: The one with whom was the knowledge from the Book said, ‘I will come to you with it before your glance returns to you’. [27:40]. A Prophet-as of Allah-azwj was needy to the knowledge of Asif-as?
وَ عَنْ قَوْلِهِ تَعَالَى وَ رَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَ خَرُّوا لَهُ سُجَّداً أَ سَجَدَ يَعْقُوبُ وَ وُلْدُهُ لِيُوسُفَ وَ هُمْ أَنْبِيَاءُ
And about the Words of the Exalted: And he raised his parents upon the throne and they fell down to him in Sajdah to him [12:100], did Yaqoub-as and his-as sons-as do Sajdah to Yusuf-as while (although) they-as were Prophets-as?
وَ عَنْ قَوْلِهِ فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنا إِلَيْكَ فَسْئَلِ الَّذِينَ يَقْرَؤُنَ الْكِتابَ مَنِ الْمُخَاطَبُ بِالْآيَةِ فَإِنْ كَانَ الْمُخَاطَبُ النَّبِيَّ ص فَقَدْ شَكَّ وَ إِنْ كَانَ الْمُخَاطَبُ غَيْرَهُ فَعَلَى مَنْ إِذاً أُنْزِلَ الْكِتَابُ
And about His-azwj Words: But if you are in doubt of what We Revealed to you, then ask those who have read the Book [10:94], who is Addressed by the Verse? If the Addressee was the Prophet-saww, so he-saww had doubted, and if the Addressee was someone else, so upon whom then was the Book Revealed?
وَ عَنْ قَوْلِهِ تَعَالَى وَ لَوْ أَنَّ ما فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَ الْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ ما نَفِدَتْ كَلِماتُ اللَّهِ مَا هَذِهِ الْأَبْحُرُ وَ أَيْنَ هِيَ
And about the Words of the Exalted: And even if every tree in the earth was a pen and the oceans to ink it, from after it seven (more) oceans, the Words of Allah would not be depleted. [31:27]. What are these oceans? And where are they?
وَ عَنْ قَوْلِهِ تَعَالَى فِيها ما تَشْتَهِيهِ الْأَنْفُسُ وَ تَلَذُّ الْأَعْيُنُ فَاشْتَهَتْ نَفْسُ آدَمَ أَكْلَ الْبُرِّ فَأَكَلَ وَ أَطْعَمَ فَكَيْفَ عُوقِبَ
And about the Words of the Exalted: and therein would be what the souls year for delights the eyes [43:71]. The soul of Adam-as desired to eat the wheat, so he-as are and fed, how come he-as had consequences?
وَ عَنْ قَوْلِهِ أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً يُزَوِّجُ اللَّهُ عِبَادَهُ الذُّكْرَانَ فَقَدْ عَاقَبَ قَوْماً فَعَلُوا ذَلِكَ
And about His-azwj Words: Or He Pairs them as males and females, [42:50]. Allah-azwj Paired His-azwj two male servants, and He-azwj has Punished a people who did that?
وَ عَنْ شَهَادَةِ الْمَرْأَةِ جَازَتْ وَحْدَهَا وَ قَدْ قَالَ اللَّهُ وَ أَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ
And about a testimony of the woman allowed as one, and Allah-azwj has Said: ‘and two just ones from you should bear witness, [65:2].
وَ عَنِ الْخُنْثَى وَ قَوْلِ عَلِيٍّ يُورَثُ مِنَ الْمَبَالِ فَمَنْ يَنْظُرُ إِذَا بَالَ إِلَيْهِ مَعَ أَنَّهُ عَسَى أَنْ يَكُونَ امْرَأَةً وَ قَدْ نَظَرَ إِلَيْهَا الرِّجَالُ أَوْ عَسَى أَنْ يَكُونَ رَجُلًا وَ قَدْ نَظَرَتْ إِلَيْهِ النِّسَاءُ وَ هَذَا مَا لَا يَحِلُ
And about the hermaphrodite and the words of Ali-asws: ‘Would inherit from the urethra’. So, who can look when urinated to, along with that perhaps he would be looking at a woman and the men would have looked at her, or perhaps he happens to be a man and the women have looked at him, and this is from what is not Permissible.
وَ شَهَادَةُ الْجَارِّ إِلَى نَفْسِهِ لَا تُقْبَلُ
And testimony of the neighbour to himself, it is not acceptable.
وَ عَنْ رَجُلٍ أَتَى إِلَى قَطِيعِ غَنَمٍ فَرَأَى الرَّاعِيَ يَنْزُو عَلَى شَاةٍ مِنْهَا فَلَمَّا بَصُرَ بِصَاحِبِهَا خَلَّى سَبِيلَهَا فَدَخَلَتْ بَيْنَ الْغَنَمِ كَيْفَ تُذْبَحُ وَ هَلْ يَجُوزُ أَكْلُهَا أَمْ لَا
And about a man who comes to a flock of sheep and he sees the shepherd snatching a sheep from it. When he saw its owner, freed its way and it entered to be between the sheep. How would it be slaughtered? And is it allowed to eat it or not?
وَ عَنْ صَلَاةِ الْفَجْرِ لِمَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ وَ هِيَ مِنْ صَلَاةِ النَّهَارِ وَ إِنَّمَا يُجْهَرُ فِي صَلَاةِ اللَّيْلِ
And about Salat Al-Fajr not being loud in it with the recitation, and it is from Salat of the day, and rather he is loud in Salat of the night.
وَ عَنْ قَوْلِ عَلِيٍّ ع لِابْنِ جُرْمُوزٍ بَشِّرْ قَاتِلَ ابْنِ صَفِيَّةَ بِالنَّارِ فَلِمَ لَمْ يَقْتُلْهُ وَ هُوَ إِمَامٌ
And the words of Ali-asws to Ibn Jarmouz: ‘Give the news of the killer of Ibn Safiya of the Fire’. Why did he-asws not kill him and he-asws was an Imam-asws?’
وَ أَخْبِرْنِي عَنْ عَلِيٍّ ع لِمَ قَتَلَ أَهْلَ صِفِّينَ وَ أَمَرَ بِذَلِكَ مُقْبِلِينَ وَ مُدْبِرِينَ وَ أَجَازَ عَلَى الْجَرْحَى وَ كَانَ حُكْمُهُ يَوْمَ الْجَمَلِ أَنَّهُ لَمْ يَقْتُلْ مُوَلِّياً وَ لَمْ يُجِزْ عَلَى جَرِيحٍ وَ لَمْ يَأْمُرْ بِذَلِكَ وَ قَالَ مَنْ دَخَلَ دَارَهُ فَهُوَ آمِنٌ وَ مَنْ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ لِمَ فَعَلَ ذَلِكَ فَإِنْ كَانَ الْحُكْمُ الْأَوَّلُ صَوَاباً فَالثَّانِي خَطَأٌ
And, inform me about Ali-asws, why did he-asws kill the people of Siffeen and ordered with that forwards and backward, and allowed upon the injured, and his-asws decision on the day of Al-Jamal that he-asws would not kill a friend, and did not allow upon the injured, and why did he-asws order with that? And he-asws said: ‘One who enters his house, he would be safe, and one who throws down his weapon, he would be safe’. Why did he-asws do that? So, if the first order was correct, then the second was a mistake.
وَ أَخْبِرْنِي عَنْ رَجُلٍ أَقَرَّ بِاللِّوَاطِ عَلَى نَفْسِهِ أَ يُحَدُّ أَمْ يُدْرَأُ عَنْهُ الْحَدُّ
And inform me about a man who accepts the sodomy upon himself, would he be legally Punished or the legal Punishment be staved from him?’
قَالَ اكْتُبْ إِلَيْهِ قُلْتُ وَ مَا أَكْتُبُ قَالَ اكْتُبْ
He-asws said: ‘Write to him’. I said, ‘And what shall I write?’ He-asws said: ‘Write:
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ* وَ أَنْتَ فَأَلْهَمَكَ اللَّهُ الرُّشْدَ أَتَانِي كِتَابُكَ وَ مَا امْتَحَنْتَنَا بِهِ مِنْ تَعَنُّتِكَ لِتَجِدَ إِلَى الطَّعْنِ سَبِيلًا إِنْ قَصَرْنَا فِيهَا وَ اللَّهُ يُكَافِئُكَ عَلَى نِيَّتِكَ وَ قَدْ شَرَحْنَا مَسَائِلَكَ فَأَصْغِ إِلَيْهَا سَمْعَكَ وَ ذَلِّلْ لَهَا فَهْمَكَ وَ اشْغَلْ بِهَا قَلْبَكَ فَقَدْ لَزِمَتْكَ الْحُجَّةُ وَ السَّلَامُ
‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Inspire you with the rightful guidance. And you came to me with your letter and what we were tested by your intransigence in order to find a way if we are deficient in it. And may Allah-azwj Suffice you upon your intention, and we have explained your issues, therefore make your hearing to it, and humble your understanding to it, and pre-occupy your heart with it, for the proof will necessitate you. Greetings.
سَأَلْتَ عَنْ قَوْلِ اللَّهِ جَلَّ وَ عَزَّ قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ فَهُوَ آصَفُ بْنُ بَرْخِيَا وَ لَمْ يَعْجِزْ سُلَيْمَانُ عَنْ مَعْرِفَةِ مَا عَرَفَ آصَفُ لَكِنَّهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَحَبَّ أَنْ يُعَرِّفَ أُمَّتَهُ مِنَ الْجِنِّ وَ الْإِنْسِ أَنَّهُ الْحُجَّةُ مِنْ بَعْدِهِ وَ ذَلِكَ مِنْ عِلْمِ سُلَيْمَانَ ع أَوْدَعَهُ آصَفَ بِأَمْرِ اللَّهِ فَفَهَّمَهُ ذَلِكَ لِئَلَّا يَخْتَلِفَ عَلَيْهِ فِي إِمَامَتِهِ وَ دَلَالَتِهِ كَمَا فُهِّمَ سُلَيْمَانُ فِي حَيَاةِ دَاوُدَ ع لِتُعْرَفَ نُبُوَّتُهُ وَ إِمَامَتُهُ مِنْ بَعْدِهِ لِتَأَكُّدِ الْحُجَّةِ عَلَى الْخَلْقِ
You asked about the Words of Allah-azwj Mighty and Majestic: The one with whom was the knowledge from the Book said, [27:40], it was Asif Bin Barkhiya-as, and Suleyman-as was not unable from knowing what Asif-as knew, but he-as loved that his-as community from the Jinn and the humans should know that he (Asif-as) was the Divine Authority from after him-as, and that from the knowledge of Suleyman or his-as leaving Asif-as by the Command of Allah-azwj, so he-as would understand that lest he-as differs upon it regarding his-as Imamate and his-as evidence, just as Suleyman-as understood during the lifetime of Dawood-as in order to recognise his-as Prophet-hood and his-as Imamate from after him-as in order to emphasise the proof upon the people.
وَ أَمَّا سُجُودُ يَعْقُوبَ وَ وُلْدِهِ كَانَ طَاعَةً لِلَّهِ وَ مَحَبَّةً لِيُوسُفَ كَمَا أَنَّ السُّجُودَ مِنَ الْمَلَائِكَةِ لِآدَمَ لَمْ يَكُنْ لِآدَمَ وَ إِنَّمَا كَانَ ذَلِكَ طَاعَةً لِلَّهِ وَ مَحَبَّةً مِنْهُمْ لِآدَمَ فَسَجَدَ يَعْقُوبُ ع وَ وُلْدُهُ وَ يُوسُفُ مَعَهُمْ شُكْراً لِلَّهِ بِاجْتِمَاعِ شَمْلِهِمْ أَ لَمْ تَرَهُ يَقُولُ فِي شُكْرِهِ ذَلِكَ الْوَقْتَ رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَ عَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحادِيثِ إِلَى آخِرِ الْآيَةِ
As for the Sajdahs of Yaqoub-as and his-as sons, it was obedience to Allah-azwj and love for Yusuf-as, just as the Sajdahs of the Angels to Adam-as did not happen for Adam-as, and rather that was obedience to Allah-azwj and love from them for Adam-as. Yaqoub-as and his-as sons-as did Sajdah, and Yusuf-as was (also) with them-as, thanking Allah-azwj for the gathering of their family. Do you not see him-as saying during his-as thanking of that time: Lord! You have Given me from the kingdom and Taught me from the interpretation of the events. [12:101] – up to the end of the Verse.
وَ أَمَّا قَوْلُهُ فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنا إِلَيْكَ فَسْئَلِ الَّذِينَ يَقْرَؤُنَ الْكِتابَ فَإِنَّ الْمُخَاطَبَ بِهِ رَسُولُ اللَّهِ ص وَ لَمْ يَكُنْ فِي شَكٍّ مِمَّا أُنْزِلَ إِلَيْهِ وَ لَكِنْ قَالَتِ الْجَهَلَةُ كَيْفَ لَمْ يَبْعَثِ اللَّهُ نَبِيّاً مِنَ الْمَلَائِكَةِ إِذْ لَمْ يُفَرِّقْ بَيْنَ نَبِيِّهِ وَ بَيْنَنَا فِي الِاسْتِغْنَاءِ عَنِ الْمَآكِلِ وَ الْمَشَارِبِ وَ الْمَشْيِ فِي الْأَسْوَاقِ
And as for His-azwj Words: But if you are in doubt of what We Revealed to you, then ask those who have read the Book [10:94], the one Addressed by it is Rasool-Allah-saww, and he-saww did not happen to be in doubt from what was Revealed unto him-saww, but the ignorant ones said, ‘How come Allah-azwj did not Send a Prophet-as to be from the Angels, when there is no difference between His-azwj Prophet-saww and us in the needlessness from the eating and drinking and walking in the markets?
فَأَوْحَى اللَّهُ تَعَالَى إِلَى نَبِيِّهِ فَسْئَلِ الَّذِينَ يَقْرَؤُنَ الْكِتابَ بِمَحْضَرِ الْجَهَلَةِ هَلْ بَعَثَ اللَّهُ رَسُولًا قَبْلَكَ إِلَّا وَ هُوَ يَأْكُلُ الطَّعَامَ وَ يَمْشِي فِي الْأَسْوَاقِ وَ لَكَ بِهِمْ أُسْوَةٌ
Allah-azwj Revealed to His-azwj Prophet-saww: ‘then ask those who have read the Book [10:94], due to the reproach of the ignorant ones, ‘Has Allah-azwj Sent any Rasool-as except and he-as eats the food, and walks in the markets, and for you there is an example for them’.
وَ إِنَّمَا قَالَ فَإِنْ كُنْتَ فِي شَكٍ وَ لَمْ يَكُنْ وَ لَكِنْ لِلنَّصَفَةِ كَمَا قَالَ تَعَالَى تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ وَ لَوْ قَالَ عَلَيْكُمْ لَمْ يُجِيبُوا إِلَى الْمُبَاهَلَةِ وَ قَدْ عَلِمَ اللَّهُ أَنَّ نَبِيَّهُ يُؤَدِّي عَنْهُ رِسَالاتِهِ وَ مَا هُوَ مِنَ الْكَاذِبِينَ فَكَذَلِكَ عَرَفَ النَّبِيُّ ص أَنَّهُ صَادِقٌ فِيمَا يَقُولُ وَ لَكِنْ أَحَبَّ أَنْ يُنْصِفَ مِنْ نَفْسِهِ
And rather He-azwj Said: ‘But if you are in [10:94], and he-saww did not happen to be (in doubt), but for the fairness, just as Allah-azwj the Exalted Said: ‘Come, let us call our sons and your sons ,and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61]. And had He-azwj Said: ‘Upon you’ (instead of ‘the liars’) they would not have answered him-saww to the imprecation, and Allah-azwj Had Known that His-azwj Prophet-saww will fulfil His-azwj Message on His-azwj behalf and he-saww was not from the liars. Similar to that the Prophet-saww is known to be a truthful in what he-saww said, but loved it to be fair from himself-saww.
وَ أَمَّا قَوْلُهُ وَ لَوْ أَنَّ ما فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَ الْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ ما نَفِدَتْ كَلِماتُ اللَّهِ فَهُوَ كَذَلِكَ لَوْ أَنَّ أَشْجَارَ الدُّنْيَا أَقْلَامٌ وَ الْبَحْرُ يَمُدُّهُ سَبْعَةُ أَبْحُرٍ وَ انْفَجَرَتِ الْأَرْضُ عُيُوناً لَنَفَدَتْ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ اللَّهِ وَ هِيَ عَيْنُ الْكِبْرِيتِ وَ عَيْنُ النَّمِرِ وَ عَيْنُ الْبَرَهُوتِ وَ عَيْنُ طَبَرِيَّةَ وَ حَمَّةُ مَاسَبَذَانَ وَ حَمَّةُ إِفْرِيقِيَةَ يُدْعَى لسان وَ عَيْنُ بحرون
As for His-azwj Words: And even if every tree in the earth was a pen and the oceans to ink it, from after it seven (more) oceans, the Words of Allah would not be depleted. [31:27], so it is like that. Even if the trees of the word were pens, and the oceans to ink them were seven oceans, and the earth would bring forth springs, they would deplete before the depletion of the Words of Allah-azwj, and these are the springs of the sulphur, and spring of Tigris, and spring of Barhout, and spring of Tiberius, and hot spring of Sabdan, and a hot spring of Africa called Lasaan, and a spring of Baharwan.
وَ نَحْنُ كَلِمَاتُ اللَّهِ الَّتِي لَا تَنْفَدُ وَ لَا تُدْرَكُ فَضَائِلُنَا
And we-asws are the Words of Allah-azwj who will not deplete nor can our-asws merits be realised.
وَ أَمَّا الْجَنَّةُ فَإِنَّ فِيهَا مِنَ الْمَآكِلِ وَ الْمَشَارِبِ وَ الْمَلَاهِي مَا تَشْتَهِي الْأَنْفُسُ وَ تَلَذُّ الْأَعْيُنُ وَ أَبَاحَ اللَّهُ ذَلِكَ كُلَّهُ لِآدَمَ وَ الشَّجَرَةُ الَّتِي نَهَى اللَّهُ عَنْهَا آدَمَ وَ زَوْجَتَهُ أَنْ يَأْكُلَا مِنْهَا شَجَرَةُ الْحَسَدِ عَهِدَ إِلَيْهِمَا أَنْ لَا يَنْظُرَا إِلَى مَنْ فَضَّلَ اللَّهُ عَلَى خَلَائِقِهِ بِعَيْنِ الْحَسَدِ فَنَسِيَ وَ نَظَرَ بِعَيْنِ الْحَسَدِ وَ لَمْ نَجِدْ لَهُ عَزْماً
And as for the Paradise, and therein from the food and the drinks and the amusements what the souls desire and the eyes delight with, Allah-azwj had Legalised all of that for Adam-as, and the tree which Allah-azwj Forbade Adam-as and his-as wife-as from to eat from him is the tree of jealousy. He-azwj Pacted to them-as that he-as will not look at the ones Allah-azwj had Merited upon His-azwj creatures with an eye of envy, but he-as forgot and looked with an eye of envy and and We did not find for him having determination [20:115].
وَ أَمَّا قَوْلُهُ أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً أَيْ يُولَدُ لَهُ ذُكُورٌ وَ يُولَدُ لَهُ إِنَاثٌ يُقَالُ لِكُلِّ اثْنَيْنِ مُقْرِنَيْنِ زَوْجَانِ كُلُّ وَاحِدٍ مِنْهُمَا زَوْجٌ وَ مَعَاذَ اللَّهِ أَنْ يَكُونَ عَنَى الْجَلِيلُ مَا لَبَّسْتَ بِهِ عَلَى نَفْسِكَ تَطْلُبُ الرُّخْصَ لِارْتِكَابِ الْمَآثِمِ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً إِنْ لَمْ يَتُبْ
And as for His-azwj Words: Or He Pairs them as males and females, [42:50], that is males would be born for him, and females would be born for him, Saying for every two pairs, ‘Pairs’, each one of them being a pair, and Allah-azwj Forbid that the Majestic would happen to Mean what you are clothing with upon yourself, seeking the permission to indulge in the sin; And one who does that, indulges in sin [25:68] The Punishment would be doubled for him on the Day of Judgment, and he would be therein eternally in disgrace [25:69], if he does not repent.
وَ أَمَّا شَهَادَةُ الْمَرْأَةِ وَحْدَهَا الَّتِي جَازَتْ فَهِيَ الْقَابِلَةُ جَازَتْ شَهَادَتُهَا مَعَ الرِّضَا فَإِنْ لَمْ يَكُنْ رِضًا فَلَا أَقَلَّ مِنِ امْرَأَتَيْنِ تَقُومُ الْمَرْأَةُ بَدَلَ الرَّجُلِ لِلضَّرُورَةِ لِأَنَّ الرَّجُلَ لَا يُمْكِنُهُ أَنْ يَقُومَ مَقَامَهَا فَإِنْ كَانَتْ وَحْدَهَا قُبِلَ قَوْلُهَا مَعَ يَمِينِهَا
As for the testimony of the woman alone which is allowed, is it (that of) the midwife. Her testimony is allowed with the satisfaction. If there does not happen to be a contentment, then not less than the two women. The woman would stand instead of the man due to the necessity, because the man is not able to stand in her place. If she was alone, her word will be accepted along with her oath.
وَ أَمَّا قَوْلُ عَلِيٍّ ع فِي الْخُنْثَى فَهِيَ كَمَا قَالَ يَنْظُرُ قَوْمٌ عُدُولٌ يَأْخُذُ كُلُّ وَاحِدٍ مِنْهُمْ مِرْآةً وَ يَقُومُ الْخُنْثَى خَلْفَهُمْ عُرْيَانَةً وَ يَنْظُرُونَ فِي الْمَرَايَا فَيَرَوْنَ الشَّبَحَ فَيَحْكُمُونَ عَلَيْهِ
As for the words of Ali-asws regarding the hermaphrodite, it is just as he-asws said: ‘A group of just ones would look, each one of them, into a mirror, the hermaphrodite would stand behind them naked, and they would be looking into the mirror and they would see the resemblance and decide upon him.
وَ أَمَّا الرَّجُلُ النَّاظِرُ إِلَى الرَّاعِي وَ قَدْ نَزَا عَلَى شَاةٍ فَإِنْ عَرَفَهَا ذَبَحَهَا وَ أَحْرَقَهَا وَ إِنْ لَمْ يَعْرِفْهَا قَسَمَ الْغَنَمَ نِصْفَيْنِ وَ سَاهَمَ بَيْنَهُمَا فَإِذَا وَقَعَ عَلَى أَحَدِ النِّصْفَيْنِ فَقَدْ نَجَا النِّصْفُ الْآخَرُ ثُمَّ يُفَرِّقُ النِّصْفَ الْآخَرَ فَلَا يَزَالُ كَذَلِكَ حَتَّى تَبْقَى شَاتَانِ فَيُقْرِعُ بَيْنَهُمَا فَأَيُّهَا وَقَعَ السَّهْمُ بِهَا ذُبِحَتْ وَ أُحْرِقَتْ وَ نَجَا سَائِرُ الْغَنَمِ
As for the man, the beholder to the shepherd, and he had snatched a sheep. If he recognises it, slaughter it and burn it; and if he does not recognise it, the sheep would be divided into two halves and lots drawn between the two. When one of the two halves falls, the other half would be saved. Then the other half would be separated, and it would be like that until there would remain two sheep, and it would be voted (lots drawn) between the two. So whichever the lot falls with would be slaughtered and burnt, and the rest of the sheep would be saved.
وَ أَمَّا صَلَاةُ الْفَجْرِ فَالْجَهْرُ فِيهَا بِالْقِرَاءَةِ لِأَنَّ النَّبِيَّ ص كَانَ يُغَلِّسُ بِهَا فَقِرَاءَتُهَا مِنَ اللَّيْلِ
As for Salat Al-Fajr, be loud in it with the recitation, because the Prophet-saww would be in the darkness of the end of the night, and recite it from the night.
وَ أَمَّا قَوْلُ عَلِيٍّ ع بَشِّرْ قَاتِلَ ابْنِ صَفِيَّةَ بِالنَّارِ فَهُوَ لِقَوْلِ رَسُولِ اللَّهِ ص وَ كَانَ مِمَّنْ خَرَجَ يَوْمَ النَّهْرِ فَلَمْ يَقْتُلْهُ أَمِيرُ الْمُؤْمِنِينَ ع بِالْبَصْرَةِ لِأَنَّهُ عَلِمَ أَنَّهُ يُقْتَلُ فِي فِتْنَةِ النَّهْرَوَانِ
As for the words of Ali-asws: ‘Give news of the killer of Ibn Safiya of the Fire’, it is due to the words of Rasool-Allah-saww, and he was from the ones who came out on the day of Al-Nahr (Nahrwan), but Amir Al-Momineen-asws did not kill him at Basrah because he-asws knew that he would be killed in the Fitna of Al-Nahrwan.
وَ أَمَّا قَوْلُكَ إِنَّ عَلِيّاً قَتَلَ أَهْلَ صِفِّينَ مُقْبِلِينَ وَ مُدْبِرِينَ وَ أَجَازَ عَلَى جَرِيحِهِمْ وَ إِنَّهُ يَوْمَ الْجَمَلِ لَمْ يَتْبَعْ مُوَلِّياً وَ لَمْ يُجِزْ عَلَى جَرِيحٍ وَ مَنْ أَلْقَى سِلَاحَهُ آمَنَهُ وَ مَنْ دَخَلَ دَارَهُ آمَنَهُ فَإِنَّ أَهْلَ الْجَمَلِ قُتِلَ إِمَامُهُمْ وَ لَمْ تَكُنْ لَهُمْ فِئَةٌ يَرْجِعُونَ إِلَيْهَا وَ إِنَّمَا رَجَعَ الْقَوْمُ إِلَى مَنَازِلِهِمْ غَيْرَ مُحَارِبِينَ وَ لَا مُخَالِفِينَ وَ لَا مُنَابِذِينَ
And as for your words that Ali-asws killed the people of Siffeen forward and backward, and allowed upon their injured ones, and he-asws on the day of the camel did not pursue the ones turning around and did not allow upon the injured, and the one who threw down his weapon was safe, and the one who entered his house was say, (because) the people of the camel had killed their leader, and there did not happen to be a group to return to. And rather the people returned to their houses neither as combatants, nor as adversaries, nor as opponents.
رَضُوا بِالْكَفِّ عَنْهُمْ فَكَانَ الْحُكْمُ فِيهِمْ رَفْعَ السَّيْفِ عَنْهُمْ وَ الْكَفَّ عَنْ أَذَاهُمْ إِذْ لَمْ يَطْلُبُوا عَلَيْهِ أَعْوَاناً وَ أَهْلُ صِفِّينَ كَانُوا يَرْجِعُونَ إِلَى فِئَةٍ مُسْتَعِدَّةٍ وَ إِمَامٍ يَجْمَعُ لَهُمُ السِّلَاحَ وَ الدُّرُوعَ وَ الرِّمَاحَ وَ السُّيُوفَ وَ يُسَنِّي لَهُمُ الْعَطَاءَ وَ يُهَيِّئُ لَهُمُ الْأَنْزَالَ وَ يَعُودُ مَرِيضَهُمْ وَ يَجْبُرُ كَسِيرَهُمْ وَ يُدَاوِي جَرِيحَهُمْ وَ يَحْمِلُ رَاجِلَهُمْ وَ يَكْسُو حَاسِرَهُمْ وَ يَرُدُّهُمْ فَيَرْجِعُونَ إِلَى مُحَارَبَتِهِمْ وَ قِتَالِهِمْ
They were pleased with the restraint from them. The decision regarding them was raising the sword from them and the refraining from harming them when they did not see supporters against him-asws; but the people of Siffeen were returning to a group to prepare (another battle), and a leader who would gather for them the weaponry and the shields and the spears and the swords, give them the gifts, and give them the sustenance, and console their sick ones and mend their broken ones, and heal their injured ones, and carry their infantry, and clothe their unshielded ones, and return them, so they would come back to their war and fight against him-asws.
فَلَمْ يُسَاوِ بَيْنَ الْفَرِيقَيْنِ فِي الْحُكْمِ لِمَا عَرَفَ مِنَ الْحُكْمِ فِي قِتَالِ أَهْلِ التَّوْحِيدِ لَكِنَّهُ شَرَحَ ذَلِكَ لَهُمْ فَمَنْ رَغِبَ عُرِضَ عَلَى السَّيْفِ أَوْ يَتُوبَ مِنْ ذَلِكَ وَ
He-asws was not equal (in treatment) between the two groups in the decision when he-asws knew from the decision regarding the fighting the people of Al-Tawheed, but he-asws explained that to them. The one who either desired the exposure of the sword or repented from that.
أَمَّا الرَّجُلُ الَّذِي اعْتَرَفَ بِاللِّوَاطِ فَإِنَّهُ لَمْ تَقُمْ عَلَيْهِ بَيِّنَةٌ وَ إِنَّمَا تَطَوَّعَ بالإقدار [بِالْإِقْرَارِ] مِنْ نَفْسِهِ وَ إِذَا كَانَ لِلْإِمَامِ الَّذِي مِنَ اللَّهِ أَنْ يُعَاقِبَ عَنِ اللَّهِ كَانَ لَهُ أَنْ يَمُنَّ عَنِ اللَّهِ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ هذا عَطاؤُنا الْآيَةَ
And as for the man who acknowledge with the sodomy, he is one a proof has not been established upon him, and rather he volunteered with the enablement from himself, and then it would be for the Imam-asws who is from Allah-azwj that he-asws punishes on behalf of Allah-azwj, it would be for him-asws that he-asws confers on behalf of Allah-azwj. Have you not heard the Words of Allah-azwj: This is Our Gift, [38:39] – the Verse.
قَدْ أَنْبَأْنَاكَ بِجَمِيعِ مَا سَأَلْتَنَاهُ فَاعْلَمْ ذَلِكَ
I-asws have informed you with the entirety of what you had asked of, therefore learn that’’.[50]
2- و روى السيد المرتضى رحمه الله عن شيخه المفيد رضي الله عنه قال دخل أبو هاشم داود بن القاسم الجعفري على محمد بن طاهر بعد قتل يحيى بن عمر المقتول بشاهي فقال له أيها الأمير إنا قد جئناك لنهنئك بأمر لو كان رسول الله ص حيا لعزيناه به
(P.s. – This is not a Hadeeth)[51]
3- قَالَ السَّيِّدُ الْمُرْتَضَى رَضِيَ اللَّهُ عَنْهُ أَخْبَرَنِي الشَّيْخُ أَدَامَ اللَّهُ عِزَّهُ مُرْسَلًا عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ الْيَقْطِينِيِّ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ: قَالَ لِي أَبُو الْحَسَنِ الْعَسْكَرِيُّ ع نُمْتُ وَ أَنَا أُفَكِّرُ فِي بَيْتِ ابْنِ أَبِي حَفْصَةَ
| أَنَّى يَكُونُ وَ لَيْسَ ذَاكَ بِكَائِنٍ | لِبَنِي الْبَنَاتِ وِرَاثَةُ الْأَعْمَامِ | |
فَإِذَا إِنْسَانٌ يَقُولُ لِي
| قَدْ كَانَ إِذْ نَزَلَ الْقُرْآنُ بِفَضْلِهِ | وَ مَضَى الْقَضَاءُ بِهِ مِنَ الْحُكَّامِ أَنَّ ابْنَ فَاطِمَةَ الْمُنَوَّهَ بِاسْمِهِ | |
| حَازَ الْوِرَاثَةَ عَنْ بَنِي الْأَعْمَامِ | وَ بَقِيَ ابْنُ نَثْلَةَ وَاقِفاً مُتَحَيِّراً | |
| يَبْكِي وَ يُسْعِدُهُ ذَوُو الْأَرْحَامِ |
Seyyid Al Murtaza said, ‘It was informed to be by the sheykh, with an unbroken chain from Muhammad Bin Isa Bin Ubeyd Al Yaqteeni, from Saeed Bin Janah, from Suleyman Bin Ja’far who said,
‘Abu Al-Hassan Al-Askari-asws said to me: ‘I-asws rested and I-asws thought regarding the house of Ibn Abu Hafsa, ‘I-asws became, that would not be happen to a son of a daughter would inherit the uncles. There was a person saying to me-asws, ‘It has happened, when the Quran Revealed with its merit, and they expired the ones judging by it from the rulings that a son-asws of (Syeda) Fatima-asws, the prevented with his-asws name, will possess the inheritance from sons of the uncles, and there would remain a son of Nasla (mother of Al-Abbas), paused, confused, crying, and the relatives would make him happy’’.[52]
4 كِتَابُ الْإِسْتِدْرَاكِ، قَالَ: نَادَى الْمُتَوَكِّلُ يَوْماً كَاتِباً نَصْرَانِيّاً أَبَا نُوحٍ فَأَنْكَرُوا كُنَى الْكِتَابِيِّينَ فَاسْتَفْتَى فَاخْتُلِفَ عَلَيْهِ فَبَعَثَ إِلَى أَبِي الْحَسَنِ فَوَقَّعَ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ تَبَّتْ يَدا أَبِي لَهَبٍ فَعَلِمَ الْمُتَوَكِّلُ أَنَّهُ يَحِلُّ ذَلِكَ لِأَنَّ اللَّهَ قَدْ كَنَّى الْكَافِرَ
‘Kitab Al Istidrak’, he said,
‘One day Al-Mutawakkil called a Christian scribe, ‘Abu Nuh!’ They denies teknonyming the scribes. He sought a verdict over it, and sent (a letter) to Abu Al-Hassan-asws. He-asws signed: ‘In the Name of Allah-azwj the Beneficent, the Merciful: ‘May both the hands of Abu Lahab perish [111:1]’. Al-Mutakallim came to know by it, that is Permissible, because Allah-azwj had Teknonymed the Kafir’’.[53]
باب 24 احتجاج أبي محمد الحسن بن علي العسكري ع
CHAPTER 24 – ARGUMENTATION OF ABU MUHAMMAD Al-HASSAN AL ASKARI-asws
1- قب، المناقب لابن شهرآشوب أَبُو الْقَاسِمِ الْكُوفِيُّ فِي كِتَابِ التَّبْدِيلِ أَنَّ إِسْحَاقَ الْكِنْدِيَ كَانَ فَيْلَسُوفَ الْعِرَاقِ فِي زَمَانِهِ أَخَذَ فِي تَأْلِيفِ تَنَاقُضِ الْقُرْآنِ وَ شَغَلَ نَفْسَهُ بِذَلِكَ وَ تَفَرَّدَ بِهِ فِي مَنْزِلِهِ وَ أَنَّ بَعْضَ تَلَامِذَتِهِ دَخَلَ يَوْماً عَلَى الْإِمَامِ الْحَسَنِ الْعَسْكَرِيِّ ع فَقَالَ لَهُ أَبُو مُحَمَّدٍ ع أَ مَا فِيكُمْ رَجُلٌ رَشِيدٌ يَرْدَعُ أُسْتَاذَكُمُ الْكِنْدِيَّ عَمَّا أَخَذَ فِيهِ مِنْ تَشَاغُلِهِ بِالْقُرْآنِ فَقَالَ التِّلْمِيذُ نَحْنُ مِنْ تَلَامِذَتِهِ كَيْفَ يَجُوزُ مِنَّا الِاعْتِرَاضُ عَلَيْهِ فِي هَذَا أَوْ فِي غَيْرِهِ
‘Al Manaqib’ of Ibn shehr Ashoub – Abu Al Qasim Al Kufy in Kitab Al Tabdeel –
‘Is’haq Al Kindy was a philosopher of Iraq in his era, he took to composing contradictions of the Quran and pre-occupied himself with that and isolated with it in his house, and one of his students entered one day to the Imam Hassan Al Askari-asws. Abu Muhammad-asws said to him: ‘Is there no man of righteous guidance among you to return your teacher Al-Kindy from what he is taking with from pre-occupying with the Quran?’ The student said, ‘We are from his students, how can the objection be allowed for us against him regarding this or something else?
فَقَالَ لَهُ أَبُو مُحَمَّدٍ ع أَ تُؤَدِّي إِلَيْهِ مَا أُلْقِيهِ إِلَيْكَ قَالَ نَعَمْ قَالَ فَصِرْ إِلَيْهِ وَ تَلَطَّفْ فِي مُؤَانَسَتِهِ وَ مَعُونَتِهِ عَلَى مَا هُوَ بِسَبِيلِهِ فَإِذَا وَقَعَتِ الْمُؤَانَسَةُ فِي ذَلِكَ فَقُلْ قَدْ حَضَرَتْنِي مَسْأَلَةٌ أَسْأَلُكَ عَنْهَا فَإِنَّهُ يَسْتَدْعِي ذَلِكَ مِنْكَ فَقُلْ لَهُ إِنْ أَتَاكَ هَذَا الْمُتَكَلِّمُ بِهَذَا الْقُرْآنِ هَلْ يَجُوزُ أَنْ يَكُونَ مُرَادُهُ بِمَا تَكَلَّمَ بِهِ مِنْهُ غَيْرَ الْمَعَانِي الَّتِي قَدْ ظَنَنْتَهَا أَنَّكَ ذَهَبْتَ إِلَيْهَا
Abu Muhammad-asws said to him: ‘Will you deliver to him what I-asws cast to you?’ He said, ‘Yes’. He-asws said: ‘Go to him and be kind in your comforting and assisting him upon what he is with his ways. When the cordial regarding that, say, ‘A question has presented to me, can I ask you about it?’ He will invite that from you. Then say to him, ‘This speaker has come with the Quran, is it allowed that His-azwj Intent with whatever he-saww spoke with from Him-azwj is other than the meaning which you are thinking of, going to it?’
فَإِنَّهُ سَيَقُولُ إِنَّهُ مِنَ الْجَائِزِ لِأَنَّهُ رَجُلٌ يَفْهَمُ إِذَا سَمِعَ فَإِذَا أَوْجَبَ ذَلِكَ فَقُلْ لَهُ فَمَا يُدْرِيكَ لَعَلَّهُ قَدْ أَرَادَ غَيْرَ الَّذِي ذَهَبْتَ أَنْتَ إِلَيْهِ فَتَكُونُ وَاضِعاً لِغَيْرِ مَعَانِيهِ
He would be saying, ‘It is from the allowed’, because he is a man who understand when he hears. When that is Obligated, then say to him, ‘So, what makes you know that perhaps He-azwj had Intended other than which you are going with to it, so you will be placing it for another meaning’.
فَصَارَ الرَّجُلُ إِلَى الْكِنْدِيِّ وَ تَلَطَّفَ إِلَى أَنْ أَلْقَى عَلَيْهِ هَذِهِ الْمَسْأَلَةَ فَقَالَ لَهُ أَعِدْ عَلَيَّ فَأَعَادَ عَلَيْهِ فَتَفَكَّرَ فِي نَفْسِهِ وَ رَأَى ذَلِكَ مُحْتَمِلًا فِي اللُّغَةِ وَ سَائِغاً فِي النَّظَرِ
The man came to Al Kindy and was kind until he cast this question unto him. He said to him, ‘Repeat to me’. He repeated it to him. He thought within himself and view that as potential in the language, and high regarding the consideration’’.[54]
Notes –
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص مَنْ سَلَّمَ عَلَيَّ مِنْ عِنْدِ قَبْرِي سَمِعْتُهُ وَ مَنْ سَلَّمَ عَلَيَّ مِنْ بَعِيدٍ بُلِّغْتُهُ
And Rasool-Allah-saww had said: ‘One who greets unto me-saww at my grave, I-saww hear him, and one who greets unto me-saww from afar, it is conveyed to me-saww’.
وَ قَالَ ص لِلْحَسَنِ ع مَنْ زَارَكَ بَعْدَ مَوْتِكَ أَوْ زَارَ أَبَاكَ أَوْ زَارَ أَخَاكَ فَلَهُ الْجَنَّةُ
And he said to Al Hassan-asws: ‘One who visits you-asws after your-asws expiry or visits your-asws father-asws or visits your-asws brother-asws, for him-asws is the Paradise’.
وَ قَالَ لَهُ ع أَيْضاً فِي حَدِيثٍ لَهُ أول [أَوَّلُهُ] مَشْرُوحٌ فِي غَيْرِ هَذَا الْكِتَابِ تَزُورُكَ طَائِفَةٌ مِنْ أُمَّتِي يُرِيدُونَ بِهِ بِرِّي وَ صِلَتِي فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ زُرْتُهَا فِي الْمَوْقِفِ فَأَخَذَتْ بِأَعْضَادِهَا فَأَنْجَيْتُهَا مِنْ أَهْوَالِهِ وَ شَدَائِدِهِ
And he-saww said to him as well in a Hadeeth of his-saww, its beginning is explained elsewhere in this book: ‘A group will visit you-saww inteinding being righteous with me-saww and connecting with me-saww. When it will be the Day of Qiyamah, I-saww shall hold them with their forearms and save them from its horrors and its adversities’.
و لا خلاف بين الأمة أن رسول الله ص لما فرغ من حجة الوداع لاذ بقبر قد درس فقعد عنده طويلا ثم استعبر فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ مَا هَذَا الْقَبْرُ فَقَالَ هَذَا قَبْرُ أُمِّي آمِنَةَ بِنْتِ وَهْبٍ سَأَلْتُ اللَّهَ فِي زِيَارَتِهَا فَأَذِنَ لِي
And there is no differing between the community that when Rasool-Allah-saww was free from the farewell Hajj, he-saww adhered with a grave which had weathered with age. He-saww sat by it for a long time, then shed tears. It was said to him-saww, ‘O Rasool-Allah-saww! What is this grave?’ He-saww said: ‘This is the grave of my mother Aamina Bint Wahb-as. I-saww had requested Allah-azwj to visit her-as, so He-azwj Permitted for me-saww’.
وَ قَالَ ص قَدْ كُنْتُ نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ أَلَا فَزُورُوهَا وَ كُنْتُ نَهَيْتُكُمْ عَنِ ادِّخَارِ لُحُومِ الْأَضَاحِي أَلَا فَادَّخِرُوهَا
He-azwj said: “I-azwj had Forbidden you-saww from visiting the graves but now visit them, and I-azwj had Forbidden you-saww from storing the sacrificial meat, but now store it!”
و قد كان أمر ص في حياته بزيارة قبر حمزة ع و كان يلم به و بالشهداء و لم يزل فاطمة ع بعد وفاته ص تغدو إلى قبره و تروح
And it was from his-saww affair during his-saww lifetime of visiting the grave of Hamza-ar and the martyrs, and he-saww was known for it. And after his-saww expiry Fatima-asws did not cease going to his-saww grave and departing.
و أبو هاشم يقول في كتابه المسألة في الإمامة إن أبا بكر رأى في المنام كأن عليه ثوبا جديدا عليه رقمان ففسره على النبي ص فقال له إن صدقت رؤياك فستخبر بولد و تلي الخلافة سنتين
And Abu Hashim said in his book ‘Al Mas’ala Fi Al Imamah’ that Abu Bakr saw a in a dream as if there was a new garment upon him having two stripes upon it. He sought its interpretation from the Prophet-saww. He said to him: ‘If your dream is true, you will be given news of a child and you will be in charge of the caliphate for two years’.
قَوْلَهُ عَلِيٌّ مَعَ الْحَقِّ وَ الْحَقُّ مَعَ عَلِيٍّ يَدُورُ حَيْثُمَا دَارَ
His words: ‘Ali-asws is with the truth and the truth is with Ali-asws. It turns wherever he-asws turns’.
وَ قَوْلَهُ ص أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا
And his-saww words: ‘I-saww am the city of knowledge and Ali-asws is its door’.
وَ قَوْلَهُ ص عَلِيٌّ أَقْضَاكُمْ
And his-saww words: ‘Ali-asws is the most judicial (judge) of you all’.
وَ قَوْلَ أَمِيرِ الْمُؤْمِنِينَ ع ضَرَبَ رَسُولُ اللَّهِ ص يَدَهُ عَلَى صَدْرِي وَ قَالَ اللَّهُمَّ اهْدِ قَلْبَهُ وَ ثَبِّتْ لِسَانَهُ فَمَا شَكَكْتُ فِي قَضَاءٍ بَيْنَ اثْنَيْنِ
And words of Amir Al Momineen-asws: ‘Rasool-Allah-saww struck his-saww hand upon my-asws chest and said: ‘O Allah-azwj! Guide his-asws heart and Affirm his-asws tongue!’ Thus, I-asws did not doubt in (any) judgment between two’.
أَخْبَرَنِي أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ مَوْلَى آلِ يَقْطِينٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: قَالَ لِي خَاصِمُوهُمْ وَ بَيِّنُوا لَهُمُ الْهُدَى الَّذِي أَنْتُمْ عَلَيْهِ وَ بَيِّنُوا لَهُمْ ضَلَالَتَهُمْ وَ بَاهِلُوهُمْ فِي عَلِيٍّ ع
I am informed by Abu Al Hassan Ahmad Bin Muhammad Bin Al lHassan Bin Al Waleed, from his father, from sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Yunus Bin Abdul Rahman, a freed slave of the family of Yaqteen from Abu Ja’far Muhammad Bin Al Numan,
From Abu Abdullah Al Sadiq Ja’far Bin Muhammad, he (the narrator) said, ‘He said to me: ‘Debate them and explain to them the guidance which you are upon, and explain to them their straying, and imprecate with them regarding Ali!’
قُلْتُ فَإِنِّي لَا أَزَالَ أَسْمَعُ الْمُعْتَزِلَةَ يَدَّعُونَ عَلَى أَسْلَافِنَا أَنَّهُمْ كَانُوا كُلُّهُمْ مُشَبِّهَةً وَ أَسْمَعُ الْمُشَبِّهَةَ مِنَ الْعَامَّةِ يَقُولُونَ مِثْلَ ذَلِكَ وَ أَرَى جَمَاعَةً مِنْ أَصْحَابِ الْحَدِيثِ مِنَ الْإِمَامِيَّةِ يُطَابِقُونَهُمْ عَلَى هَذِهِ الْحِكَايَةِ وَ يَقُولُونَ إِنَّ نَفْيَ التَّشْبِيهِ إِنَّمَا أَخَذْنَاهُ مِنَ الْمُعْتَزِلَةِ فَأُحِبُّ أَنْ تَرْوِيَ لِي حَدِيثاً يُبْطِلُ ذَلِكَ
I said, ‘I have not ceased litening to the Mu’tazilites claiming upon our ancestors that all of them were ‘Mushabbiha’ (attributing human tendencies to Allah-azwj), and the Mushabbiha’ among the general Muslims saying similar to that and I seen a group of the companions of Hadeeth from the Imamites agreeing with them upon this narration and they are saying that as for negation of the ‘resembling’, rather we have taken it from the Mu’tazilites, so I would like you-asws to report a Hadeeth to me invalidating that’.
فَقَالَ هَذِهِ الدَّعْوَى كَالْأَوَّلَةِ وَ لَمْ يَكُنْ فِي سَلَفِنَا رَحِمَهُمُ اللَّهُ مَنْ تَدَيَّنَ بِالتَّشْبِيهِ مِنْ طَرِيقِ الْمَعْنَى وَ إِنَّمَا خَالَفَ هِشَامٌ وَ أَصْحَابُهُ جَمَاعَةَ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع بِقَوْلِهِ فِي الْجِسْمِ وَ زَعَمَ أَنَّ اللَّهَ تَعَالَى جِسْمٌ لَا كَالْأَجْسَامِ
He-asws said: ‘This claim is like the former one. There was none among our-asws predecessors, may Allah-azwj have mercy on them-asws, who professed anthropomorphism (resembling Allah-azwj) in meaning as part of religion. Rather, Hisham and his companions differed from the group of companions of Abu Abdullah-asws in his-asws statement regarding the physical body, claiming that Allah-azwj the Exalted is a body unlike other bodies.
وَ قَدْ رُوِيَ أَنَّهُ رَجَعَ عَنْ هَذَا الْقَوْلِ بَعْدَ ذَلِكَ وَ قَدِ اخْتَلَفَتِ الْحِكَايَاتُ عَنْهُ وَ لَمْ يَصِحَّ مِنْهَا إِلَّا مَا ذَكَرْتُ وَ أَمَّا الرَّدُّ عَلَى هِشَامٍ وَ الْقَوْلُ بِنَفْيِ التَّشْبِيهِ فَهُوَ أَكْثَرُ مِنْ أَنْ يُحْصَى مِنَ الرِّوَايَةِ عَنْ آلِ مُحَمَّدٍ ع
It has also been narrated that he later retracted this statement, though the reports about him differ, and nothing authentic from them is established except what I have mentioned. As for the refutation of Hisham and the affirmation of the negation of anthropomorphism, this is more abundant than can be counted in the narrations from the Progeny-asws of Muhammad-saww.
أَخْبَرَنِي أَبُو الْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ رَحِمَهُ اللَّهُ، عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ، عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ، عَنْ بَكْرِ بْنِ صَالِحٍ. وَ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُغِيرَةَ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ:: سَمِعْتُ يُونُسَ بْنَ ظَبْيَانَ يَقُولُ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فَقُلْتُ لَهُ: إِنَّ هِشَامَ بْنَ الْحَكَمِ يَقُولُ فِي اللَّهِ عَزَّ وَ جَلَّ قَوْلًا عَظِيماً إِلَّا أَنِّي أَخْتَصِرُ لَكَ مِنْهُ أَحْرُفاً، يَزْعُمُ أَنَّ اللَّهَ تَعَالَى جِسْمٌ لِأَنَّ الْأَشْيَاءَ شَيْئَانِ: جِسْمٌ، وَ فِعْلُ الْجِسْمِ، فَلَا يَجُوزُ أَنْ يَكُونَ الصَّانِعُ مَعْنَى الْفِعْلِ وَ يَجِبُ أَنْ يَكُونَ بِمَعْنَى الْفَاعِلِ
I am informed by Abu Al Qasim Ja’far Bin Muhammad Bin Qawlawayh, from Muhammad Bin Yaqoub, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, and Al Husayn Bin Saeed, from Abdullah Bin Mugheira, from Muhammad Bin Ziyad who said,
‘I heard Yunus Bin Zabyan saying, ‘I entered to see Abu Abdullah-asws, may the greeting be upon him-asws. I said to him-asws, ‘Hisham Bin Al Hakam is saying a grievous word regarding Allah-azwj Mighty and Majestic except I am summarising some words from it for you-asws. He is claiming that Allah-azwj the Exalted is a body because the things are two types of things – a body, and an action of a body. Therefore it is not allowed that the Maker would be in the meaning of the action, and it obligates that He-azwj would be in the meaning of the Doer’.
فَقَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَا وَيْحَهُ! أَ مَا عَلِمَ أَنَّ الْجِسْمَ مَحْدُودٌ مُتَنَاهٍ مُحْتَمِلٌ لِلزِّيَادَةِ وَ النُّقْصَانِ وَ مَا احْتَمَلَ ذَلِكَ كَانَ مَخْلُوقاً، فَلَوْ كَانَ اللَّهُ تَعَالَى جِسْماً لَمْ يَكُنْ بَيْنَ الْخَالِقِ وَ الْمَخْلُوقِ فَرْقٌ
Abu Abdullah-asws, may the greeting be upon him-asws, said: ‘Woe be to him! Does he not know that the body is limited, finite, has the possibility of the increase and the decrease, and whatever has the possibility of that would be a created being? Had Allah-azwj the Exalted been a body, there would have been no difference between the Creator and the created’.
أَخْبَرَنِي أَبُو مُحَمَّدٍ سَهْلُ بْنُ أَحْمَدَ الدِّيبَاجِيُّ قَالَ: حَدَّثَنَا أَبُو مُحَمَّدٍ قَاسِمُ بْنُ جَعْفَرِ بْنِ يَحْيَى الْمِصْرِيُّ قَالَ: حَدَّثَنَا أَبُو يُوسُفَ يَعْقُوبُ بْنُ عَلِيٍّ، عَنْ أَبِيهِ، عَنْ حَجَّاجِ بْنِ عَبْدِ اللَّهِ قَالَ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِمَا السَّلَامُ- وَ كَانَ أَفْضَلَ مَنْ رَأَيْتُ مِنَ الشُّرَفَاءِ وَ الْعُلَمَاءِ وَ أَهْلِ الْفَضْلِ- وَ قَدْ سُئِلَ عَنْ أَفْعَالِ الْعِبَادِ فَقَالَ: كُلُّ مَا وَعَدَ اللَّهُ وَ تَوَاعَدَ عَلَيْهِ فَهُوَ مِنْ أَفْعَالِ الْعِبَادِ
I am informed by Abu Muhammad Sahl Bin Ahmad Al Dibaji who said, ‘It is narrated to us by Muhammad Qasim Bin Ja’far Bin Yahya Al Misry who said, ‘It is narrated to us by Abu Yusuf Yaqoub Bin Ali, from his father, from Hajjaj Bin Abdullah who said, ‘I heard my father saying,
‘I heard Ja’far Bin Muhammad-asws, may the greeting be upon them-asws both, and he-asws was the best of the ones I have seen from the nobles, and the scholars, and the people of merit, and he-asws had been asked about actions of the servants. He-asws said: ‘All what Allah-azwj has Promised and Threatened upon, it is from the actions of the servants’.
قَالَ: حَدَّثَنِي أَبِي، عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمُ السَّلَامُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي بَعْضِ كَلَامِهِ إِنَّمَا هِيَ أَعْمَالُكُمْ تُرَدُّ إِلَيْكُمْ فَمَنْ وَجَدَ خَيْراً فَلْيَحْمَدِ اللَّهَ وَ مَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ
He said, ‘And it is narrated to me by my father, from his father-asws Ali Bin Al Husayn-asws who said: ‘Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, said in one of his-saww speeches: ‘But rather, these are your own deeds returning to you. The one who finds good, let him Praise Allah-azwj, and one who finds other than that, he should not blame except himself’.
حَدِيثُ أَحْمَدَ بْنِ إِسْحَاقَ وَ قَدْ كَتَبَ إِلَى أَبِي الْحَسَنِ الثَّالِثِ عَلَيْهِ السَّلَامُ يَسْأَلُهُ عَنِ الرُّؤْيَةِ فَكَتَبَ جَوَابَهُ لَيْسَ يَجُوزُ الرُّؤْيَةُ مَا لَمْ يَكُنْ بَيْنَ الرَّائِي وَ الْمَرْئِيِّ هَوَاءٌ يَنْفُذُهُ الْبَصَرُ فَمَتَى انْقَطَعَ الْهَوَاءُ وَ عُدِمَ الضِّيَاءُ لَمْ تَصِحَ الرُّؤْيَةُ
A Hadeeth by Ahmad Bin Is’haq, and he has written to Abu Al Hassan-asws the 3rd, may the greeting be upon him-asws, asking him-asws about the vision. He-asws wrote his-asws response: ‘The vision is not allowed (possible) for as long as there does not happen to be air between the seeing and the seen, implementing the sight. When the air is cut off and the illumination is non-existent, the vision cannot occur’.
إلى هنا تم الجزء العاشر من كتاب بحار الانوار ويحوي هذا الجزء 159 حديثا في 26 بابا
Up to here completes the tenth volume from the book Bihar Al Anwaar and this volume contains 159 Ahadeeth in 26 Chapters.
[1] Kur means water which takes 27 cubic span space (3x3x3). 1 span = 9 in
[2] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 17 H 1
[3] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 1
[4] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 2
[5] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 3
[6] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 4
[7] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 5
[8] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 18 H 6
[9] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 1
[10] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 2
[11] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 3
[12] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 4
[13] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 5
[14] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 6
[15] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 7
[16] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 8
[17] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 9
[18] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 10
[19] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 11
[20] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 12
[21] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 19 H 13
[22] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 1
[23] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 2
[24] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 3
[25] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 4
[26] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 5
[27] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 6
[28] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 7
[29] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 8
[30] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 9
[31] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 10
[32] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 11
[33] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 12 a
[34] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 12 b
[35] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 13
[36] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 14
[37] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 15
[38] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 16
[39] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 17
[40] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 18
[41] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 19
[42] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 20
[43] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 21
[44] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 22
[45] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 20 H 23
[46] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 21 H 1
[47] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 21 H 2
[48] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 22 H 1
[49] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 22 H 2
[50] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 1
[51] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 2
[52] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 3
[53] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 23 H 4
[54] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 24 H 1