باب 8 ثواب الهداية و التعليم و فضلهما و فضل العلماء و ذم إضلال الناس
CHAPTER 8
الآيات هود أَلا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَ يَبْغُونَها عِوَجاً وَ هُمْ بِالْآخِرَةِ هُمْ كافِرُونَ
The Verses: (Surah) Hud Indeed, the Curse of Allah is upon the unjust [11:18] Those who are hindering from the Way of Allah and are seeking it to be crooked, and they are disbelieving in the Hereafter [11:19].
إبراهيم الَّذِينَ يَسْتَحِبُّونَ الْحَياةَ الدُّنْيا عَلَى الْآخِرَةِ وَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَ يَبْغُونَها عِوَجاً أُولئِكَ فِي ضَلالٍ بَعِيدٍ
(Surah) Ibrahim: Those who are loving the life of the world over the Hereafter and are hindering from the Way of Allah and seeking it to be crooked. They are in a far straying [14:3].
و قال تعالى وَ جَعَلُوا لِلَّهِ أَنْداداً لِيُضِلُّوا عَنْ سَبِيلِهِ قُلْ تَمَتَّعُوا فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
And they are making rivals to be for Allah in order to stray (people) from His Way. Say: ‘Enjoy yourselves, surely your journey is to the Fire’ [14:30].
النحل لِيَحْمِلُوا أَوْزارَهُمْ كامِلَةً يَوْمَ الْقِيامَةِ وَ مِنْ أَوْزارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلا ساءَ ما يَزِرُونَ
(Surah) Al-Nahl: They would be bearing their burdens entirely on the Day of Qiyamah, and from the burdens of those whom they are straying without knowledge. Indeed! Evil is what they are bearing [16:25].
و قال تعالى ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ
Call to the Way of your Lord with the wisdom and goodly preaching [16:125].
الأنبياء وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا القصص
(Surah) Al-Anbiya: And We made them as Imams guiding by Our Command [21:73].
وَ لا يَصُدُّنَّكَ عَنْ آياتِ اللَّهِ بَعْدَ إِذْ أُنْزِلَتْ إِلَيْكَ وَ ادْعُ إِلى رَبِّكَ
(Surah) Al-Qasas: And do not let them block you from the Signs of Allah after when they have been Revealed to you, and call to your Lord [28:87].
العنكبوت وَ قالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنا وَ لْنَحْمِلْ خَطاياكُمْ وَ ما هُمْ بِحامِلِينَ مِنْ خَطاياهُمْ مِنْ شَيْءٍ إِنَّهُمْ لَكاذِبُونَ وَ لَيَحْمِلُنَّ أَثْقالَهُمْ وَ أَثْقالًا مَعَ أَثْقالِهِمْ وَ لَيُسْئَلُنَّ يَوْمَ الْقِيامَةِ عَمَّا كانُوا يَفْتَرُونَ
(Surah) Al-Ankabout: And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12] And they will bear their own burdens, and (other) burdens along with their own burdens, and they would be Questioned on the Day of Qiyamah about what they were fabricating [29:13].
التنزيل وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24].
الأحزاب يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ قُولُوا قَوْلًا سَدِيداً يُصْلِحْ لَكُمْ أَعْمالَكُمْ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
(Surah) Al-Ahzaab: O you those who believe! Fear Allah and speak the correct speech [33:70].
السجدة وَ قالَ الَّذِينَ كَفَرُوا لا تَسْمَعُوا لِهذَا الْقُرْآنِ وَ الْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذاباً شَدِيداً وَ لَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كانُوا يَعْمَلُونَ إلى قوله تعالى وَ قالَ الَّذِينَ كَفَرُوا رَبَّنا أَرِنَا الَّذَيْنِ أَضَلَّانا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ
(Surah) Al-Sajda: And those who commit Kufr (disbelief) say, ‘Do not listen to this Quran and make noise during it (its recitation), perhaps you will overcome’ [41:26] Therefore, We will Make those who commit Kufr to taste severe Punishment, and We will Recompense them for the evil which they had been doing [41:27]. Up to His-azwj Words: And those who committed Kufr would be saying, ‘Our Lord! Show us those who strayed us, from the Jinn and the humans, so we can make them to be under our feet for them to be from the lowest ones’ [41:29].
و قال تعالى وَ مَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعا إِلَى اللَّهِ وَ عَمِلَ صالِحاً وَ قالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And the Exalted Said: And who is better in words than the one who supplicates to Allah and does righteous deeds, and says, ‘I am from the submitters’? [41:33].
الذاريات وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ
(Surah) Al-Zariyaat: And continue to do Zikr, for surely the Zikr benefits the Momineen [51:55].
الأعلى فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرى
(Surah) Al-A’ala: Therefore do Zikr, surely the Zikr is beneficial [87:9]
الغاشية فَذَكِّرْ إِنَّما أَنْتَ مُذَكِّرٌ
(Surah) Al-Ghashiya: Therefore do Zikr. But rather, you are a Zikr [88:21].
العصر وَ تَواصَوْا بِالْحَقِّ وَ تَواصَوْا بِالصَّبْرِ.
(Surah) Al-Asr: and enjoin each other with the Truth, and enjoin each other with the patience [103:3].
1- م، تفسير الإمام عليه السلام ج، الإحتجاج بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: أَشَدُّ مِنْ يُتْمِ الْيَتِيمِ الَّذِي انْقَطَعَ عَنْ أَبِيهِ يُتْمُ يَتِيمٍ انْقَطَعَ عَنْ إِمَامِهِ وَ لَا يَقْدِرُ عَلَى الْوُصُولِ إِلَيْهِ وَ لَا يَدْرِي كَيْفَ حُكْمُهُ فِيمَا يُبْتَلَى بِهِ مِنْ شَرَائِعِ دِينِهِ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – By his chain going up to Abu Muhammad Al-Askari-asws having said: ‘My-asws father-asws narrated to me-asws, from his-asws forefathers-asws, from Rasool-Allah-saww having said: ‘Severer than the orphanhood of the orphan who is cut off from his father, is the orphanhood of an orphan cut off from his Imam-asws, not being able upon reaching him-asws, and he does not know what his-asws rulings are regarding what he is involved with from the Laws of his Religion.
أَلَا فَمَنْ كَانَ مِنْ شِيعَتِنَا عَالِماً بِعُلُومِنَا وَ هَذَا الْجَاهِلُ بِشَرِيعَتِنَا الْمُنْقَطِعُ عَنْ مُشَاهَدَتِنَا يَتِيمٌ فِي حِجْرِهِ أَلَا فَمَنْ هَدَاهُ وَ أَرْشَدَهُ وَ عَلَّمَهُ شَرِيعَتَنَا كَانَ مَعَنَا فِي الرَّفِيقِ الْأَعْلَى
Indeed! The one who was from our-asws Shias being knowledgeable with our-asws teachings, (is like the one who is holding) an orphan in his lap the one who is ignorant of our-asws Laws, (due to being) cut-off from witnessing us. Indeed! So one who guides him and shows him the right way, and teaches him our-asws Laws would be with us-asws among the lofty friends’.[1]
2- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَنْ كَانَ مِنْ شِيعَتِنَا عَالِماً بِشَرِيعَتِنَا فَأَخْرَجَ ضُعَفَاءَ شِيعَتِنَا مِنْ ظُلْمَةِ جَهْلِهِمْ إِلَى نُورِ الْعِلْمِ الَّذِي حَبَوْنَاهُ بِهِ جَاءَ يَوْمَ الْقِيَامَةِ وَ عَلَى رَأْسِهِ تَاجٌ مِنْ نُورٍ يُضِيءُ لِأَهْلِ جَمِيعِ الْعَرَصَاتِ وَ عَلَيْهِ حُلَّةٌ لَا يَقُومُ لِأَقَلِّ سِلْكٍ مِنْهَا الدُّنْيَا بِحَذَافِيرِهَا
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain going up to Abu Muhammad Al-Askari-asws having said: ‘Ali-asws Bin Abu Talib-asws said: ‘One who was from our-asws Shias, knowledgeable with our-asws Laws, so he extracts weak ones of our-asws Shias from the darkness of their ignorance to light of the knowledge which we-asws gifted it to him, would come on the Day of Qiyamah and upon his head would be a crown of light illuminating the people of the entire plains, and upon him would be such a garment, a single thread of it cannot be evaluated with the world with all its contents!
ثُمَّ يُنَادِي مُنَادٍ يَا عِبَادَ اللَّهِ هَذَا عَالِمٌ مِنْ تَلَامِذَةِ بَعْضِ عُلَمَاءِ آلِ مُحَمَّدٍ أَلَا فَمَنْ أَخْرَجَهُ فِي الدُّنْيَا مِنْ حَيْرَةِ جَهْلِهِ فَلْيَتَشَبَّثْ بِنُورِهِ لِيُخْرِجَهُ مِنْ حَيْرَةِ ظُلْمَةِ هَذِهِ الْعَرَصَاتِ إِلَى نُزْهِ الْجِنَانِ فَيُخْرِجُ كُلَّ مَنْ كَانَ عَلَّمَهُ فِي الدُّنْيَا خَيْراً أَوْ فَتَحَ عَنْ قَلْبِهِ مِنَ الْجَهْلِ قُفْلًا أَوْ أَوْضَحَ لَهُ عَنْ شُبْهَةٍ
Then a Caller would Call out: ‘O servants of Allah-azwj! This scholar is from the students of one of the scholars-asws of the Progeny-asws of Muhammad-saww. Indeed! So, the one whom he extracted in the world from the confusion of his ignorance, let him hold on with his light and let him extract him from the confusing darkness of these plains to the Gardens’. Thus he would extract ones he had taught good in the world, or had opened a lock of ignorance from his heart, or clarified his suspicion for him’.[2]
3- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع حَضَرَتِ امْرَأَةٌ عِنْدَ الصِّدِّيقَةِ فَاطِمَةَ الزَّهْرَاءِ ع فَقَالَتْ إِنَّ لِي وَالِدَةً ضَعِيفَةً وَ قَدْ لُبِسَ عَلَيْهَا فِي أَمْرِ صَلَاتِهَا شَيْءٌ وَ قَدْ بَعَثَتْنِي إِلَيْكِ أَسْأَلُكِ
Tafseer of the Imam (Hassan Al-Askari-asws) – Abu Muhammad Al-Askari-asws said: ‘A woman came to the presence of the truthful (Syeda) Fatima Al-Zahra-asws and she said, ‘I have a weak mother and something regarding the matter of her Salat has worried her, and she has sent me to you-asws to ask you-asws’.
فَأَجَابَتْهَا فَاطِمَةُ ع عَنْ ذَلِكَ فَثَنَّتْ فَأَجَابَتْ ثُمَّ ثَلَّثَتْ إِلَى أَنْ عَشَّرَتْ فَأَجَابَتْ ثُمَّ خَجِلَتْ مِنَ الْكَثْرَةِ فَقَالَتْ لَا أَشُقُّ عَلَيْكِ يَا ابْنَةَ رَسُولِ اللَّهِ
(Syeda) Fatima-asws answered her about that. Then she asked a second, and she-asws answered. Then a third, up to the tenth, and she-asws answered. Then she was embarrassed from the large number of questions, so she said, ‘I do not want to place difficulty upon you-asws, O daughter-asws of Rasool-Allah-saww!’
قَالَتْ فَاطِمَةُ هَاتِي وَ سَلِي عَمَّا بَدَا لَكِ أَ رَأَيْتِ مَنِ اكْتُرِيَ يَوْماً يَصْعَدُ إِلَى سَطْحٍ بِحِمْلٍ ثَقِيلٍ وَ كِرَاهُ مِائَةُ أَلْفِ دِينَارٍ يَثْقُلُ عَلَيْهِ فَقَالَتْ لَا
(Syeda) Fatima-asws said: ‘Give (your questions) to me-asws and ask me-asws about whatever comes to you. What is your view of someone who had been hired to climb to the roof with a heavy burden, and his pay was one hundred thousand Dinars, would it be heavy upon him?’ She said, ‘No’.
فَقَالَتْ اكْتُرِيتُ أَنَا لِكُلِّ مَسْأَلَةٍ بِأَكْثَرَ مِنْ مِلْءِ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ لُؤْلُؤاً فَأَحْرَى أَنْ لَا يَثْقُلَ عَلَيَّ سَمِعْتُ أَبِي ص يَقُولُ إِنَّ عُلَمَاءَ شِيعَتِنَا يُحْشَرُونَ فَيُخْلَعُ عَلَيْهِمْ مِنْ خِلَعِ الْكَرَامَاتِ عَلَى قَدْرِ كَثْرَةِ عُلُومِهِمْ وَ جِدِّهِمْ فِي إِرْشَادِ عِبَادِ اللَّهِ حَتَّى يُخْلَعُ عَلَى الْوَاحِدِ مِنْهُمْ أَلْفُ أَلْفِ حُلَّةٍ مِنْ نُورٍ
She-asws said: ‘I-asws have been hired, for every question, with more than what would fill what is between the ground to the Throne with pearls, so it is more appropriate that it would not be heavy upon me-asws. I-asws heard my-asws father-saww saying: ‘The scholars of our-saww Shias would be ushered and there would be garments upon them being garments of the honour upon a measurement of their knowledge and their striving in guiding the servants of Allah-azwj until there would be cast upon one of them, a thousand (over a) thousand garments of light.
ثُمَّ يُنَادِي مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ أَيُّهَا الْكَافِلُونَ لِأَيْتَامِ آلِ مُحَمَّدٍ ص النَّاعِشُونَ لَهُمْ عِنْدَ انْقِطَاعِهِمْ عَنْ آبَائِهِمُ الَّذِينَ هُمْ أَئِمَّتُهُمْ هَؤُلَاءِ تَلَامِذَتُكُمْ وَ الْأَيْتَامُ الَّذِينَ كَفَلْتُمُوهُمْ وَ نَعَشْتُمُوهُمْ فَاخْلَعُوا عَلَيْهِمْ خِلَعَ الْعُلُومِ فِي الدُّنْيَا فَيَخْلَعُونَ عَلَى كُلِّ وَاحِدٍ مِنْ أُولَئِكَ الْأَيْتَامِ عَلَى قَدْرِ مَا أَخَذُوا عَنْهُمْ مِنَ الْعُلُومِ حَتَّى إِنَّ فِيهِمْ يَعْنِي فِي الْأَيْتَامِ لَمَنْ يُخْلَعُ عَلَيْهِ مِائَةُ أَلْفِ خِلْعَةٍ وَ كَذَلِكَ يَخْلَعُ هَؤُلَاءِ الْأَيْتَامُ عَلَى مَنْ تَعَلَّمَ مِنْهُمْ
Then a Caller of the Mighty and Majestic would Call out: “O you guarantors of the orphans of the Progeny-asws of Muhammad-saww, providing livelihood for them during their being cut-off from their fathers, those from whom they were orphaned, they are your students, and the orphans, those who you are responsible for and provided livelihood for. So case upon them garments of knowledge in the world and cast upon each one of those orphans in accordance to what they took from them, to the extent that among the, meaning among the orphans, would be one upon whom would be cast hundred thousand garments, and similar to that, there would be cause upon those orphans, upon the ones who learnt from them (as well)!”
ثُمَّ إِنَّ اللَّهَ تَعَالَى يَقُولُ أَعِيدُوا عَلَى هَؤُلَاءِ الْعُلَمَاءِ الْكَافِلِينَ لِلْأَيْتَامِ حَتَّى تُتِمُّوا لَهُمْ خِلَعَهُمْ وَ تُضَعِّفُوهَا لَهُمْ فَيَتِمُّ لَهُمْ مَا كَانَ لَهُمْ قَبْلَ أَنْ يَخْلَعُوا عَلَيْهِمْ وَ يُضَاعَفُ لَهُمْ وَ كَذَلِكَ مَنْ يَلِيهِمْ مِمَّنْ خَلَعَ عَلَى مَنْ يَلِيهِمْ
Then Allah-azwj the Exalted would Say: “Repeat upon those scholars, the guarantors of the orphans, until their garments are completed for them, and place these for them to complete for them whatever was for them before those (garments) were cast upon them, and increase for them, and similar to that for the ones who followed them from the ones upon whom were cast (the garments) of the ones who followed them!”
وَ قَالَتْ فَاطِمَةُ ع يَا أَمَةَ اللَّهِ إِنَّ سِلْكَةً مِنْ تِلْكَ الْخِلَعِ لَأَفْضَلُ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ أَلْفَ أَلْفِ مَرَّةٍ وَ مَا فَضَلَ فَإِنَّهُ مَشُوبٌ بِالتَّنْغِيصِ وَ الْكَدَرِ
And (Syeda) Fatima-asws said: ‘O maid of Allah-azwj! A thread from those garments is more superior than whatever the sun emerges upon, a thousand (upon a) thousand times, and what is more, for it would be tinted with unblemished material.[3]
4- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع فَضْلُ كَافِلِ يَتِيمِ آلِ مُحَمَّدٍ الْمُنْقَطِعِ عَنْ مَوَالِيهِ النَّاشِبِ فِي رُتْبَةِ الْجَهْلِ يُخْرِجُهُ مِنْ جَهْلِهِ وَ يُوضِحُ لَهُ مَا اشْتَبَهَ عَلَيْهِ عَلَى فَضْلِ كَافِلِ يَتِيمٍ يُطْعِمُهُ وَ يَسْقِيهِ كَفَضْلِ الشَّمْسِ عَلَى السُّهَا.
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain going up to Abu Muhammad Al-Askari-asws having said: ‘Al-Hassan Bin Ali-asws said: ‘The superiority of a guarantor of an orphan of the Progeny-asws of Muhammad-saww, the one cut-off from his Master-asws, the one stuck in the desert of ignorance, extracting him from his ignorance, and clarifies for him what is confusing upon him, over superiority of a guarantor of an orphan, feeding him and quenching him, is like the superiority of the sun over the stars’’.[4]
5- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع مَنْ كَفَلَ لَنَا يَتِيماً قَطَعَتْهُ عَنَّا مَحَبَّتُنَا بِاسْتِتَارِنَا فَوَاسَاهُ مِنْ عُلُومِنَا الَّتِي سَقَطَتْ إِلَيْهِ حَتَّى أَرْشَدَهُ وَ هَدَاهُ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا أَيُّهَا الْعَبْدُ الْكَرِيمُ الْمُوَاسِي أَنَا أَوْلَى بِالْكَرَمِ مِنْكَ اجْعَلُوا لَهُ يَا مَلَائِكَتِي فِي الْجِنَانِ بِعَدَدِ كُلِّ حَرْفٍ عَلَّمَهُ أَلْفَ أَلْفِ قَصْرٍ وَ ضُمُّوا إِلَيْهَا مَا يَلِيقُ بِهَا مِنْ سَائِرِ النِّعَمِ
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain going up to Abu Muhammad Al-Askari-asws having said: ‘Al-Husayn-asws Bin Ali-asws said: ‘The one who takes responsibility for us-asws of an orphan, having being cut off from us-asws, out of love for us-asws, with our-asws care, so he teaches him from our-asws knowledge which settles to him until he guides him and shows him the right way, Allah-azwj Mighty and Majestic would Say: “O you benevolent consoling servant! I-azwj am foremost with the benevolent that you. O My-azwj Angels! Make to be for him in the Gardens, with the number of every letter he taught him, a thousand (upon a) thousand castles, and annex to these whatever appropriate rest of the Bounties!”[5]
6- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى حَبِّبْنِي إِلَى خَلْقِي وَ حَبِّبْ خَلْقِي إِلَيَّ
Tafseer of the Imam (Hassan Al-Askari-asws) – And Abu Muhammad Al-Askari-asws said: ‘Ali-asws Bin Al-Husayn-asws said: ‘Allah-azwj Revealed unto Musa-as: “Make Me-azwj to be beloved to My-azwj creatures and make my creatures to be Beloved to Me-azwj!”
قَالَ يَا رَبِّ كَيْفَ أَفْعَلُ
He-as said: ‘O Lord-azwj! How shall I-as do it?’
قَالَ ذَكِّرْهُمْ آلَائِي وَ نَعْمَائِي لِيُحِبُّونِي فَلَأَنْ تَرُدَّ آبِقاً عَنْ بَابِي أَوْ ضَالًّا عَنْ فِنَائِي أَفْضَلُ لَكَ مِنْ عِبَادَةِ مِائَةِ سَنَةٍ بِصِيَامِ نَهَارِهَا وَ قِيَامِ لَيْلِهَا
He-azwj Said: “Remind them of My-azwj Favours and My-azwj Bounties so they would love Me-azwj, so if you-as were to return one who has absconded from My-azwj door, or one who has strayed from My-azwj courtyard, it would be better for you-as than the worship of a hundred years with Fasting its days and standing (for Salat) its nights”.
قَالَ مُوسَى وَ مَنْ هَذَا الْعَبْدُ الْآبِقُ مِنْكَ
Musa-as said: ‘And who is this servant who has absconded from You-azwj?’
قَالَ الْعَاصِي الْمُتَمَرِّدُ
He-azwj Said: “The disobedient sinner”.
قَالَ فَمَنِ الضَّالُّ عَنْ فِنَائِكَ
He-as said: ‘So who is one who has strayed from Your-azwj courtyard?’
قَالَ الْجَاهِلُ بِإِمَامِ زَمَانِهِ تُعَرِّفُهُ وَ الْغَائِبُ عَنْهُ بَعْدَ مَا عَرَفَهُ الْجَاهِلُ بِشَرِيعَةِ دِينِهِ تُعَرِّفُهُ شَرِيعَتَهُ وَ مَا يَعْبُدُ بِهِ رَبَّهُ وَ يَتَوَصَّلُ بِهِ إِلَى مَرْضَاتِهِ
He-azwj Said: ‘The one ignorant of recognising the Imam-asws of his era, and the one absent from him-asws after having recognised him-asws, the one ignorant with the Laws of his-asws Religion, (failing to) recognise his-asws Laws and what his Lord-azwj can be worshipped with and can be arrive with to His-azwj Pleasure”.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع فَأَبْشِرُوا عُلَمَاءَ شِيعَتِنَا بِالثَّوَابِ الْأَعْظَمِ وَ الْجَزَاءِ الْأَوْفَرِ
Ali-asws Bin Al-Husayn-asws said: ‘Give glad tidings to the scholars of our-asws Shias with the great Rewards and the full Recompense’’.[6]
7- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع الْعَالِمُ كَمَنْ مَعَهُ شَمْعَةٌ تُضِيءُ لِلنَّاسِ فَكُلُّ مَنْ أَبْصَرَ شَمْعَتَهُ دَعَا لَهُ بِخَيْرٍ كَذَلِكَ الْعَالِمُ مَعَ شَمْعَةٍ تُزِيلُ ظُلْمَةَ الْجَهْلِ وَ الْحَيْرَةِ فَكُلُّ مَنْ أَضَاءَتْ لَهُ فَخَرَجَ بِهَا مِنْ حَيْرَةٍ أَوْ نَجَا بِهَا مِنْ جَهْلٍ فَهُوَ مِنْ عُتَقَائِهِ مِنَ النَّارِ
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain going up to Abu Muhammad Al-Askari-asws having said: ‘Muhammad-asws Bin Al-Baqir-asws said: ‘The scholar is like one who has a candle illuminating for the people, so everyone who sees by his candle supplicates for him with good. Similar to that is the scholar with a candle removing the darkness of the ignorance and the confusion. Thus everyone he illuminates for, so he exits from a confusion by it, or is rescued by it from an ignorance, he is from ones he liberated from the Fire.
وَ اللَّهُ يُعَوِّضُهُ عَنْ ذَلِكَ بِكُلِّ شَعْرَةٍ لِمَنْ أَعْتَقَهُ مَا هُوَ أَفْضَلُ لَهُ مِنَ الصَّدَقَةِ بِمِائَةِ أَلْفِ قِنْطَارٍ عَلَى غَيْرِ الْوَجْهِ الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ بَلْ تِلْكَ الصَّدَقَةُ وَبَالٌ عَلَى صَاحِبِهَا لَكِنْ يُعْطِيهِ اللَّهُ مَا هُوَ أَفْضَلُ مِنْ مِائَةِ أَلْفِ رَكْعَةٍ بَيْنَ يَدَيِ الْكَعْبَةِ
And Allah-azwj would Compensate him about that, with every hair of the ones whom he freed (from Fire), what is superior than the charity given by one hundred thousand heaps of gold upon an aspect other than what Allah-azwj Mighty and Majestic Commanded with. However, that charity would be a scourge upon its owner. But, Allah-azwj would Give him what is superior than one hundred thousand Cycles (of Salat prayed) in front of the Kabah.[7]
8- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع عُلَمَاءُ شِيعَتِنَا مُرَابِطُونَ بِالثَّغْرِ الَّذِي يَلِي إِبْلِيسُ وَ عَفَارِيتُهُ يَمْنَعُونَهُمْ عَنِ الْخُرُوجِ عَلَى ضُعَفَاءِ شِيعَتِنَا وَ عَنْ أَنْ يَتَسَلَّطَ عَلَيْهِمْ إِبْلِيسُ وَ شِيعَتُهُ النَّوَاصِبُ
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain going up to Abu Muhammad Al-Askari-asws, having said: ‘Ja’far-asws Bin Muhammad Al-Sadiq-asws said: ‘The scholars of our-asws Shias are fighters at the border with Iblees-la and his-la warmongers, preventing them from advancing upon our-asws weak Shias, and from them being overcome by Iblees-la and his-la adherents, the Nasibis (Hostile Ones).
أَلَا فَمَنِ انْتَصَبَ لِذَلِكَ مِنْ شِيعَتِنَا كَانَ أَفْضَلَ مِمَّنْ جَاهَدَ الرُّومَ وَ التُّرْكَ وَ الْخَزَرَ أَلْفَ أَلْفِ مَرَّةٍ لِأَنَّهُ يَدْفَعُ عَنْ أَدْيَانِ مُحِبِّينَا وَ ذَلِكَ يَدْفَعُ عَنْ أَبْدَانِهِمْ
Indeed! So the ones from our-asws Shias who stand for that, would be superior than the ones who fight against the Romans, and the Turks, and the Khazar, a thousand (upon a) thousand times, because he defends the Religion of ones who love us-asws, but the other one defends their bodies’’.[8]
9- ج، الإحتجاج م، تفسير الإمام عليه السلام بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع فَقِيهٌ وَاحِدٌ يُنْقِذُ يَتِيماً مِنْ أَيْتَامِنَا الْمُنْقَطِعِينَ عَنَّا وَ عَنْ مُشَاهَدَتِنَا بِتَعْلِيمِ مَا هُوَ مُحْتَاجٌ إِلَيْهِ أَشَدُّ عَلَى إِبْلِيسَ مِنْ أَلْفِ عَابِدٍ لِأَنَّ الْعَابِدَ هَمُّهُ ذَاتُ نَفْسِهِ فَقَطْ وَ هَذَا هَمُّهُ مَعَ ذَاتِ نَفْسِهِ ذَاتُ عِبَادِ اللَّهِ وَ إِمَائِهِ لِيُنْقِذَهُمْ مِنْ يَدِ إِبْلِيسَ وَ مَرَدَتِهِ فَذَلِكَ هُوَ أَفْضَلُ عِنْدَ اللَّهِ مِنْ أَلْفِ أَلْفِ عَابِدٍ وَ أَلْفِ أَلْفِ عَابِدَةٍ
‘Al-Ihtijaj’ (and) Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain going up to Abu Muhammad Al-Askari-asws having said: ‘Musa-asws Bin Ja’far-asws said: ‘So the one who saves one orphan from our-asws orphans, the ones cut off from us-asws and from seeing us-asws, by teaching whatever he is needy to, is severer upon Iblees-la than a thousand worshippers, because the worshipper is only concerned about his own self, and this one is concerned, along with his own self, the self of a servant of Allah-azwj and His-azwj maid, in order to save them from the hand of Iblees-la and his-la obstinate ones. Therefore, that one is more superior in the Presence of Allah-azwj than a million worshippers, and a million (acts of) worship’’.[9]
10- ج، الإحتجاج م، تفسير الإمام عليه السلام بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع يُقَالُ لِلْعَابِدِ يَوْمَ الْقِيَامَةِ نِعْمَ الرَّجُلُ كُنْتَ هِمَّتُكَ ذَاتُ نَفْسِكَ وَ كَفَيْتَ النَّاسَ مَئُونَتَكَ فَادْخُلِ الْجَنَّةَ أَلَا إِنَّ الْفَقِيهَ مَنْ أَفَاضَ عَلَى النَّاسِ خَيْرَهُ وَ أَنْقَذَهُمْ مِنْ أَعْدَائِهِمْ وَ وَفَّرَ عَلَيْهِمْ نِعَمَ جِنَانِ اللَّهِ وَ حَصَّلَ لَهُمْ رِضْوَانَ اللَّهِ تَعَالَى
‘Al-Ihtijaj’ (and) Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain going up to Abu Muhammad Al-Askari-asws having said: ‘Ali-asws Bin Musa Al-Reza-asws said: ‘It would be said to the worshipper on the Day of Qiyamah: ‘You were a good man, concerned about yourself, and your assistance sufficed the people, therefore enter the Paradise. Indeed! The understanding one, is one who pours his goodness upon the people, and saves them from their enemies, and fulfils upon the Bounties of the Gardens of Allah-azwj and attains for them the Pleasure of Allah-azwj the Exalted!’
وَ يُقَالُ لِلْفَقِيهِ يَا أَيُّهَا الْكَافِلُ لِأَيْتَامِ آلِ مُحَمَّدٍ الْهَادِي لِضُعَفَاءِ مُحِبِّيهِمْ وَ مَوَالِيهِمْ قِفْ حَتَّى تَشْفَعَ لِمَنْ أَخَذَ عَنْكَ أَوْ تَعَلَّمَ مِنْكَ
And it would be said to the understanding one: ‘O you guarantor of the orphans of the Progeny-asws of Muhammad-saww, the guide of the weak ones of the ones who love them-asws and the ones in their-asws Wilayah! Pause until you intercede for one who took from you or learnt from you!’
فَيَقِفُ فَيُدْخِلُ الْجَنَّةَ مَعَهُ فِئَاماً وَ فِئَاماً وَ فِئَاماً حَتَّى قَالَ عَشْراً وَ هُمُ الَّذِينَ أَخَذُوا عَنْهُ عُلُومَهُ وَ أَخَذُوا عَمَّنْ أَخَذَ عَنْهُ وَ عَمَّنْ أَخَذَ عَمَّنْ أَخَذَ عَنْهُ إِلَى يَوْمِ الْقِيَامَةِ فَانْظُرُوا كَمْ فَرْقٍ بَيْنَ الْمَنْزِلَتَيْنِ
He would pause, and along with him there would enter the Paradise, hordes, and hordes, and hordes’ – until he-asws said it ten times, ‘and they would be those who took his knowledge from him, and took from the ones who had taken from him, and from the ones whom took from them who took from him, up to the Day of Qiyamah. So, look at the difference between the two statuses (ranks).[10]
11- ج، الإحتجاج م، تفسير الإمام عليه السلام بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْجَوَادُ ع مَنْ تَكَفَّلَ بِأَيْتَامِ آلِ مُحَمَّدٍ الْمُنْقَطِعِينَ عَنْ إِمَامِهِمْ الْمُتَحَيِّرِينَ فِي جَهْلِهِمْ الْأُسَرَاءِ فِي أَيْدِي شَيَاطِينِهِمْ وَ فِي أَيْدِي النَّوَاصِبِ مِنْ أَعْدَائِنَا فَاسْتَنْقَذَهُمْ مِنْهُمْ وَ أَخْرَجَهُمْ مِنْ حَيْرَتِهِمْ وَ قَهَرَ الشَّيَاطِينَ بِرَدِّ وَسَاوِسِهِمْ وَ قَهَرَ النَّاصِبِينَ بِحُجَجِ رَبِّهِمْ وَ دَلِيلِ أَئِمَّتِهِمْ لَيُفَضَّلُونَ عِنْدَ اللَّهِ تَعَالَى عَلَى الْعِبَادِ بِأَفْضَلِ الْمَوَاقِعِ بِأَكْثَرَ مِنْ فَضْلِ السَّمَاءِ عَلَى الْأَرْضِ وَ الْعَرْشِ وَ الْكُرْسِيِّ وَ الْحُجُبِ عَلَى السَّمَاءِ وَ فَضْلُهُمْ عَلَى هَذَا الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى أَخْفَى كَوْكَبٍ فِي السَّمَاءِ
‘Al-Ihtijaj’ (and) Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain from Abu Muhammad Al-Askari-asws having said: ‘Muhammad-asws Bin Al-Jawwad-asws said: ‘One who takes responsibility of the orphans of the Progeny-asws of Muhammad-saww, the ones cut off from their Imam-asws, the ones confused in their ignorance, the ones imprisoned in the hands of their satans, and in the hands of the Nasibis (Hostile ones) from our-asws enemies, so he saves them from them, and extracts them from their confusion, and conquer the satans-la by rebutting their whisperings, and conquers the Nasibis (Hostile ones) by arguments of their Lord-azwj, and the evidences of their Imams-asws, would be merited in the Presence of Allah-azwj the Exalted over the servants with more superior places, more than the merits of the sky over the earth, and the Throne, and the Chair, and the Veils upon the sky; and their merits over this worshipper is like the merit of the moon on the night of the full moon over the hidden stars in the sky’’.[11]
12- ج، الإحتجاج م، تفسير الإمام عليه السلام بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ ع قَالَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع لَوْ لَا مَنْ يَبْقَى بَعْدَ غَيْبَةِ قَائِمِنَا ع مِنَ الْعُلَمَاءِ الدَّاعِينَ إِلَيْهِ وَ الدَّالِّينَ عَلَيْهِ وَ الذَّابِّينَ عَنْ دِينِهِ بِحُجَجِ اللَّهِ وَ الْمُنْقِذِينَ لِضُعَفَاءِ عِبَادِ اللَّهِ مِنْ شِبَاكِ إِبْلِيسَ وَ مَرَدَتِهِ وَ مِنْ فِخَاخِ النَّوَاصِبِ لَمَا بَقِيَ أَحَدٌ إِلَّا ارْتَدَّ عَنْ دِينِ اللَّهِ
‘Al-Ihtijaj’ (and) Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain from Abu Muhammad-asws having said: ‘Ali-asws Bin Muhammad-asws said: ‘If there were not to remain, after the Occultation of our-asws Qaim-asws, from the scholar calling to him-asws, and pointers upon him, and the usherers to his-asws Religion by arguments of Allah-azwj, and the rescuers of the weak servants of Allah-azwj from the deceptions of Iblees-la and his-la obstinate ones, and from the traps of the Nasibis (Hostile ones), there would not remain a single one except he would renege from the Religion of Allah-azwj.
وَ لَكِنَّهُمُ الَّذِينَ يُمْسِكُونَ أَزِمَّةَ قُلُوبِ ضُعَفَاءِ الشِّيعَةِ كَمَا يُمْسِكُ صَاحِبُ السَّفِينَةِ سُكَّانَهَا أُولَئِكَ هُمُ الْأَفْضَلُونَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ
But, they are those withholding the determination of the hearts of the weak Shias, just as the captain of the ship holds on to its passengers. Those are the preferred ones in the Presence of Allah-azwj Mighty and Majestic.[12]
13- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: تَأْتِي عُلَمَاءُ شِيعَتِنَا الْقَوَّامُونَ بِضُعَفَاءِ مُحِبِّينَا وَ أَهْلِ وَلَايَتِنَا يَوْمَ الْقِيَامَةِ وَ الْأَنْوَارُ تَسْطَعُ مِنْ تِيجَانِهِمْ عَلَى رَأْسِ كُلِ وَاحِدٍ مِنْهُمْ تَاجُ بَهَاءٍ قَدِ انْبَثَّتْ تِلْكَ الْأَنْوَارُ فِي عَرَصَاتِ الْقِيَامَةِ وَ دَوْرُهَا مَسِيرَةُ ثَلَاثِمِائَةِ أَلْفِ سَنَةٍ
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain from Abu Muhammad-asws, from his-asws father-asws having said: ‘The scholars of our-asws Shias, the ones standing by the weak ones who loves us-asws, and the people of our-asws Wilayah, on the Day of Qiyamah, and the lights would be shining from the crowns upon their heads of each one’ – and in (another) copy, ‘of each one who takes from you’ – ‘One of them would have a crown of glory, those lights would be emerging from it in the plains of the (Day of) Judgment, and its diameter would be of a travel distance of three hundred thousand years.
فَشُعَاعُ تِيجَانِهِمْ يَنْبَثُّ فِيهَا كُلِّهَا فَلَا يَبْقَى هُنَاكَ يَتِيمٌ قَدْ كَفَلُوهُ وَ مِنْ ظُلْمَةِ الْجَهْلِ أَنْقَذُوهُ وَ مِنْ حَيْرَةِ التِّيهِ أَخْرَجُوهُ إِلَّا تَعَلَّقَ بِشُعْبَةٍ مِنْ أَنْوَارِهِمْ فَرَفَعَتْهُمْ إِلَى الْعُلُوِّ حَتَّى يُحَاذِي بِهِمْ فَوْقَ الْجِنَانِ ثُمَّ يُنْزِلُهُمْ عَلَى مَنَازِلِهِمْ الْمُعَدَّةِ فِي جِوَارِ أُسْتَادِيهِمْ وَ مُعَلِّمِيهِمْ وَ بِحَضْرَةِ أَئِمَّتِهِمُ الَّذِينَ كَانُوا يَدْعُونَ إِلَيْهِمْ
The rays of their crowns would emanate in all of it, and there would not remain over there any orphan whom he had guaranteed for, and had saved him from his ignorance, and extracted him from his confusion, except he would attach with a ray from the light and be raise to the loftiness until taken them above the Gardens, then descend them upon their houses, the promised ones, in the vicinity of their followers and their teachers, and in the presence of their Imams-asws, those whom they had been calling towards.
وَ لَا يَبْقَى نَاصِبٌ مِنَ النَّوَاصِبِ يُصِيبُهُ مِنْ شُعَاعِ تِلْكَ التِّيجَانِ إِلَّا عَمِيَتْ عَيْنُهُ وَ صَمَّتْ أُذُنُهُ وَ أَخْرَسَ لِسَانُهُ وَ تَحَوَّلَ عَلَيْهِ أَشَدَّ مِنْ لَهَبِ النِّيرَانِ فَيَتَحَمَّلُهُمْ حَتَّى يَدْفَعَهُمْ إِلَى الزَّبَانِيَةِ فَتَدْعُوهُمْ إِلَى سَوَاءِ الْجَحِيمِ
And there would not remain a single Nasibi (Hostile one) from the Nasibis being hit from the rays of those crowns, except his eyes would be blinded, and his ears would become deaf, and his tongue muted, and there would surround upon him (angels) harsher than the flames of the Fires, and they would carry them until they are handed over to the Zabaniyya (Angels of Hell), who would deposit them into the evil of the Blazing Fire’.
وَ قَالَ أَبُو مُحَمَّدٍ الْحَسَنُ الْعَسْكَرِيُّ ع إِنَّ مِنْ مُحِبِّي مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ص مَسَاكِينَ مُوَاسَاتُهُمْ أَفْضَلُ مِنْ مساواة [مُوَاسَاةِ] مَسَاكِينِ الْفُقَرَاءِ وَ هُمُ الَّذِينَ سَكَنَتْ جَوَارِحُهُمْ وَ ضَعُفَتْ قُوَاهُمْ عَنْ مُقَابَلَةِ أَعْدَاءِ اللَّهِ الَّذِينَ يُعَيِّرُونَهُمْ بِدِينِهِمْ وَ يُسَفِّهُونَ أَحْلَامَهُمْ
And Abu Muhammad Al-Hassan Al-Askari-asws said: ‘From the ones who love Muhammad-saww and the Progeny-asws of Muhammad-saww there are needy ones, equalisation with them is superior than equalisation with the needy poor ones, and they are those whose body parts are silent, and their strength is weak from facing the enemies of Allah-azwj, those who are faulting them of their Religion, and their dreams are shattered.
أَلَا فَمَنْ قَوَّاهُمْ بِفِقْهِهِ وَ عِلْمِهِ حَتَّى أَزَالَ مَسْكَنَتَهُمْ ثُمَّ سَلَّطَهُمْ عَلَى الْأَعْدَاءِ الظَّاهِرِينَ النَّوَاصِبِ وَ عَلَى الْأَعْدَاءِ الْبَاطِنِينَ إِبْلِيسَ وَ مَرَدَتِهِ حَتَّى يَهْزِمُوهُمْ عَنْ دِينِ اللَّهِ وَ يَذُودُوهُمْ عَنْ أَوْلِيَاءِ آلِ رَسُولِ اللَّهِ ص حَوَّلَ اللَّهُ تَعَالَى تِلْكَ الْمَسْكَنَةَ إِلَى شَيَاطِينِهِمْ فَأَعْجَزَهُمْ عَنْ إِضْلَالِهِمْ قَضَى اللَّهُ تَعَالَى بِذَلِكَ قَضَاءَ حَقٍّ عَلَى لِسَانِ رَسُولِ اللَّهِ ص
Indeed! The one who strengthens them by his understanding and his knowledge until their needs are removed, then makes them overcome upon the obvious enemies, the Nasibis (Hostile ones), and upon the hidden enemies, Iblees-la and his-la obstinate ones, until they defeat them regarding the Religion of Allah-azwj, and defends them on behalf of the friends of Progeny-asws of Rasool-Allah-saww, Allah-azwj would Turn that neediness to their satans and frustrate them of their straying. The Judgment of Allah-azwj the Exalted with that Judgment is true upon the tongue of Rasool-Allah-saww’’.[13]
14- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ ع قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَنْ قَوَّى مِسْكِيناً فِي دِينِهِ ضَعِيفاً فِي مَعْرِفَتِهِ عَلَى نَاصِبٍ مُخَالِفٍ فَأَفْحَمَهُ لَقَّنَهُ اللَّهُ يَوْمَ يُدْلَى فِي قَبْرِهِ
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain from Abu Muhammad-asws, having said: ‘Ali-asws Bin Abu Talib-asws said: ‘The one who strengthens a needy on in his Religion, weak in his understanding, against a Nasibi (Hostile one) adversary, and makes him understand, Allah-azwj will Indoctrinate him on the Day he goes into his grave.
أَنْ يَقُولَ اللَّهُ رَبِّي وَ مُحَمَّدٌ نَبِيِّي وَ عَلِيٌّ وَلِيِّي وَ الْكَعْبَةُ قِبْلَتِي وَ الْقُرْآنُ بَهْجَتِي وَ عُدَّتِي وَ الْمُؤْمِنُونَ إِخْوَانِي
He would be saying, ‘Allah-azwj is my Lord-azwj, and Muhammad-saww is my Prophet-saww, and Ali-asws is my Guardian, and the Kabah is my Qiblah, and the Quran is my joy and my promise, and the Momineen are my brethren’.
فَيَقُولُ اللَّهُ أَدْلَيْتَ بِالْحُجَّةِ فَوَجَبَتْ لَكَ أَعَالِي دَرَجَاتِ الْجَنَّةِ فَعِنْدَ ذَلِكَ يَتَحَوَّلُ عَلَيْهِ قَبْرُهُ أَنْزَهَ رِيَاضِ الْجَنَّةِ
Then Allah-azwj would be Saying: “You have provided evidence with the proof, therefore the loftiest of My-azwj Levels of the Paradise have been Obligated for you”. Thus, during that, his grave would be transformed for him until, (he enters) into a Garden of the Paradise’’.[14]
15- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ ع قَالَ: قَالَتْ فَاطِمَةُ ع وَ قَدِ اخْتَصَمَ إِلَيْهَا امْرَأَتَانِ فَتَنَازَعَتَا فِي شَيْءٍ مِنْ أَمْرِ الدِّينِ إِحْدَاهُمَا مُعَانِدَةٌ وَ الْأُخْرَى مُؤْمِنَةٌ فَفَتَحَتْ عَلَى الْمُؤْمِنَةِ حُجَّتَهَا فَاسْتَظْهَرَتْ عَلَى الْمُعَانِدَةِ فَفَرِحَتْ فَرَحاً شَدِيداً
Tafseer of the Imam (Hassan Al-Askari-asws) – By the chain, from Abu Muhammad-asws having said: (Syeda) ‘Fatima-asws said, and two women had disputed in her-asws presence and they both argued regarding something from the matters of Religion, one of the two was an adversary and the other one was a believer. So she-asws opened (certain arguments) to the believer and she was victorious over the adversary, and she was overjoyed with intense happiness.
فَقَالَتْ فَاطِمَةُ ع إِنَّ فَرَحَ الْمَلَائِكَةِ بِاسْتِظْهَارِكِ عَلَيْهَا أَشَدُّ مِنْ فَرَحِكِ وَ إِنَّ حُزْنَ الشَّيْطَانِ وَ مَرَدَتِهِ بِحُزْنِهَا أَشَدُّ مِنْ حُزْنِهَا وَ إِنَّ اللَّهَ تَعَالَى قَالَ لِمَلَائِكَتِهِ أَوْجِبُوا لِفَاطِمَةَ بِمَا فَتَحَتْ عَلَى هَذِهِ الْمِسْكِينَةِ الْأَسِيرَةِ مِنَ الْجِنَانِ أَلْفَ أَلْفِ ضِعْفٍ مِمَّا كُنْتُ أَعْدَدْتُ لَهَا وَ اجْعَلُوا هَذِهِ سُنَّةً فِي كُلِّ مَنْ يَفْتَحُ عَلَى أَسِيرٍ مِسْكِينٍ فَيَغْلِبُ مُعَانِداً مِثْلَ أَلْفِ أَلْفِ مَا كَانَ مُعَدّاً لَهُ مِنَ الْجِنَانِ
(Syeda) Fatima-asws said: ‘The happiness of the Angels with your victory over her is more intense than your happiness, and that the grief of the Satan-la and his-la obstinate ones with her grief is more intense than her grieve, and Allah-azwj the Exalted Said to His-azwj Angels: “Obligate for (Syeda) Fatima-asws, due to her-asws having opened up (certain arguments) upon this needy woman, the prisoner, a thousand (upon a) thousand doors of the Gardens, double from what has already been Prepared for her-asws, and make this to be a Sunnah regarding everyone who opens up (certain arguments) upon a needy one, and he overcomes an adversary, the like of a thousand (upon a) thousand of whatever had already been prepared for him from the Gardens’’.[15]
16- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ ع قَالَ قَالَ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ قَدْ حَمَلَ إِلَيْهِ رَجُلٌ هَدِيَّةً فَقَالَ لَهُ أَيُّمَا أَحَبُّ إِلَيْكَ أَنْ أَرُدَّ عَلَيْكَ بَدَلَهَا عِشْرِينَ ضِعْفاً عِشْرِينَ أَلْفَ دِرْهَمٍ أَوْ أَفْتَحَ لَكَ بَاباً مِنَ الْعِلْمِ تَقْهَرُ فُلَانَ النَّاصِبِيِّ فِي قَرْيَتِكَ تُنْقِذُ بِهِ ضُعَفَاءَ أَهْلِ قَرْيَتِكَ إِنْ أَحْسَنْتَ الِاخْتِيَارَ جَمَعْتُ لَكَ الْأَمْرَيْنِ وَ إِنْ أَسَأْتَ الِاخْتِيَارَ خَيَّرْتُكَ لِتَأْخُذَ أَيَّهُمَا شِئْتَ
Tafseer of the Imam (Hassan Al-Askari-asws) (and) ‘Al-Ihtijaj’ – By the chain from Abu Muhammad-asws having said: ‘Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws said, and a man had brought a gift to him-asws: ‘Which of the two is more beloved to you? If I-asws were to return upon you, in exchange of it, twenty-fold, twenty thousand Dirhams, or I-asws open a door of knowledge for you to subdue so and so, the Nasibi (Hostile one) in your town, you can save the weak ones of your town with it? If your choice is good, I-asws shall gather the two matter for you, and if your choice is bad, I-asws shall give you to take whichever of the two you so like to’.
فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ فَثَوَابِي فِي قَهْرِي ذَلِكَ النَّاصِبَ وَ اسْتِنْقَاذِي لِأُولَئِكَ الضُّعَفَاءِ مِنْ يَدِهِ قَدْرُهُ عِشْرُونَ أَلْفَ دِرْهَمٍ
He said, ‘O son-asws of Rasool-Allah-saww! My Rewards in subduing that Nasibi (Hostile one), and my rescuing those weak ones from his hand, it’s worth is twenty thousand Dirhams?’
قَالَ بَلْ أَكْثَرُ مِنَ الدُّنْيَا عِشْرِينَ أَلْفَ أَلْفِ مَرَّةٍ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ فَكَيْفَ أَخْتَارُ الْأَدْوَنَ بَلْ أَخْتَارُ الْأَفْضَلَ الْكَلِمَةَ الَّتِي أَقْهَرُ بِهَا عَدُوَّ اللَّهِ وَ أَذُودُهُ عَنْ أَوْلِيَاءِ اللَّهِ
He-asws said: ‘But, (it is worth) more than the world twenty thousand (upon) thousand times!’ He said, ‘O son-asws of Rasool-Allah-saww! How can I choose the lower? But I choose the superior – the word which I can subdue an enemy of Allah-azwj with and defend him on behalf of the Guardians-asws of Allah-azwj’.
فَقَالَ الْحَسَنُ بْنُ عَلِيٍّ ع قَدْ أَحْسَنْتَ الِاخْتِيَارَ وَ عَلَّمَهُ الْكَلِمَةَ وَ أَعْطَاهُ عِشْرِينَ أَلْفَ دِرْهَمٍ فَذَهَبَ فَأَفْحَمَ الرَّجُلَ فَاتَّصَلَ خَبَرُهُ بِهِ فَقَالَ لَهُ إِذْ حَضَرَهُ يَا عَبْدَ اللَّهِ مَا رَبِحَ أَحَدٌ مِثْلَ رِبْحِكَ وَ لَا اكْتَسَبَ أَحَدٌ مِنَ الْأَوِدَّاءِ مَا اكْتَسَبْتَ اكْتَسَبْتَ مَوَدَّةَ اللَّهِ أَوَّلًا وَ مَوَدَّةَ مُحَمَّدٍ ص وَ عَلِيٍّ ثَانِياً وَ مَوَدَّةَ الطَّيِّبِينَ مِنْ آلِهِمَا ثَالِثاً وَ مَوَدَّةَ مَلَائِكَةِ اللَّهِ رَابِعاً وَ مَوَدَّةَ إِخْوَانِكَ الْمُؤْمِنِينَ خَامِساً فَاكْتَسَبْتَ بِعَدَدِ كُلِّ مُؤْمِنٍ وَ كَافِرٍ مَا هُوَ أَفْضَلُ مِنَ الدُّنْيَا أَلْفَ مَرَّةٍ فَهَنِيئاً لَكَ هَنِيئاً
So Al-Hassan Bin Ali-asws said: ‘Your choice in excellent!’ And he-asws gave him twenty thousand Dirham, and he went and made the man understand, and his news was received by him-asws, and he-asws said to him when he came: ‘O servant of Allah-azwj! No one has profited like your profit, nor as anyone earned from the loyalty what you have earned. You have earned the Cordially of Allah-azwj firstly, and cordiality of Muhammad-saww secondly, and cordiality of the goodly ones from their-asws Progeny-asws thirdly, and cordiality of the Angels of Allah-azwj fourthly, and cordiality of your brethren, the Momineen fifthly. You have hereby earned with a number of every Momin, and Kafir, what is more superior than the world a thousand times, therefore congratulations to you, congratulation’’.[16]
17- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ ع قَالَ: الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا لِرَجُلٍ أَيُّهُمَا أَحَبُّ إِلَيْكَ رَجُلٌ يَرُومُ قَتْلَ مِسْكِينٍ قَدْ ضَعُفَ أَ تُنْقِذُهُ مِنْ يَدِهِ أَوْ نَاصِبٌ يُرِيدُ إِضْلَالَ مِسْكِينٍ مِنْ ضُعَفَاءِ شِيعَتِنَا تَفْتَحُ عَلَيْهِ مَا يَمْتَنِعُ بِهِ وَ يُفْحِمُهُ وَ يَكْسِرُهُ بِحُجَجِ اللَّهِ تَعَالَى
Tafseer of the Imam (Hassan Al-Askari-asws) – Abu Muhammad-asws said: ‘Al-Husayn Bin Ali-asws said to a man: ‘Which of the two is more beloved to you? A man intending killing a needy one who is weak and you rescue him from his hands, or a Nasibi (Hostile one) intending to stray a needy one from the weak ones of our-asws Shias, you conquer upon him, restraining him, and making him (Shia) understand and breaking him (Nasibi), by arguments of Allah-azwj the Exalted?’
قَالَ بَلْ إِنْقَاذُ هَذَا الْمِسْكِينِ الْمُؤْمِنِ مِنْ يَدِ هَذَا النَّاصِبِ إِنَّ اللَّهَ تَعَالَى يَقُولُ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً أَيْ وَ مَنْ أَحْيَاهَا وَ أَرْشَدَهَا مِنْ كُفْرٍ إِلَى إِيمَانٍ فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعاً مِنْ قِبَلِ أَنْ يَقْتُلَهُمْ بِسُيُوفِ الْحَدِيدِ
He-asws said, ‘But, (it is) rescuing this needy Momin from the hand of this Nasibi. Allah-azwj the Exalted is Saying: “and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32] – i.e., and one who revives him and guides him from Kufr to Eman, so it is as if he has the entirety of the people, compared to them being killed by the swords of iron’’.[17]
18- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِرَجُلٍ أَيُّهُمَا أَحَبُّ إِلَيْكَ صَدِيقٌ كُلَّمَا رَآكَ أَعْطَاكَ بَدْرَةَ دَنَانِيرَ أَوْ صَدِيقٌ كُلَّمَا رَآكَ نَصَرَكَ لِمَصِيدَةٍ مِنْ مَصَايِدِ الشَّيْطَانِ وَ عَرَّفَكَ مَا تُبْطِلُ بِهِ كَيْدَهُمْ وَ تَخْرِقُ شَبَكَتَهُمْ وَ تَقْطَعُ حَبَائِلَهُمْ
Tafseer of the Imam (Hassan Al-Askari-asws) – Abu Muhammad-asws said: ‘Ali-asws Bin Al-Husayn-asws said to a man: ‘Which of the two is more beloved to you – a friend, every time he sees you, gives you a bag of Dinars, or a friend, every time he sees you, helps you against a trap from the traps of the satan-la, and makes you recognise what can invalidate their plots, and break their network, and cut off their ropes?’
قَالَ بَلْ صَدِيقٌ كُلَّمَا رَآنِي عَلَّمَنِي كَيْفَ أُخْزِي الشَّيْطَانَ عَنْ نَفْسِي فَأَدْفَعُ عَنِّي بَلَاءَهُ
He said, ‘But, a friend, every time he sees me, he teaches me how I can disgrace the satan-la from myself and defend myself from his-la affliction’.
قَالَ فَأَيُّهُمَا أَحَبُّ إِلَيْكَ اسْتِنْقَاذُكَ أَسِيراً مِسْكِيناً مِنْ أَيْدِي الْكَافِرِينَ أَوِ اسْتِنْقَاذُكَ أَسِيراً مِسْكِيناً مِنْ أَيْدِي النَّاصِبِينَ
He-asws said: ‘So which of the two is more beloved to you – rescuing a needy prisoner from the hands of the Kafirs, or rescuing a needy prisoner from the hands of the Nasibis (Hostile ones)?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ سَلِ اللَّهَ أَنْ يُوَفِّقَنِي لِلصَّوَابِ فِي الْجَوَابِ
He said, ‘O son-asws of Rasool-Allah-saww! Ask Allah-azwj to Incline me towards the correct answer’’.
قَالَ اللَّهُمَّ وَفِّقْهُ
He-asws said: ‘O Allah-azwj! Incline him!”
قَالَ بَلِ اسْتِنْقَاذِي الْمِسْكِينَ الْأَسِيرَ مِنْ يَدَيِ النَّاصِبِ فَإِنَّهُ تَوْفِيرُ الْجَنَّةِ عَلَيْهِ وَ إِنْقَاذُهُ مِنَ النَّارِ وَ ذَلِكَ تَوْفِيرُ الرُّوحِ عَلَيْهِ فِي الدُّنْيَا وَ دَفْعُ الظُّلْمِ عَنْهُ فِيهَا وَ اللَّهُ يُعَوِّضُ هَذَا الْمَظْلُومَ بِأَضْعَافِ مَا لَحِقَهُ مِنَ الظُّلْمِ وَ يَنْتَقِمُ مِنَ الظَّالِمِ بِمَا هُوَ عَادِلٌ بِحُكْمِهِ
He said, ‘But my rescuing the needy prisoner from the hands of the Nasibi, for it would provide the Paradise to him, and rescue him from the Fire, and that is a provision of the soul to him in the world, and the repelling of the injustice from him in it, and Allah-azwj would Compensate this oppressed one with a multiple of what he had faced from the injustice, and Avenge him from the oppressor with what is just with His-azwj Judgment’.
قَالَ وُفِّقْتَ لِلَّهِ أَبُوكَ أَخَذْتَهُ مِنْ جَوْفِ صَدْرِي لَمْ تَخْرِمْ مِمَّا قَالَهُ رَسُولُ اللَّهِ ص حَرْفاً وَاحِداً
He-asws said: ‘May Allah-azwj Forgive your father! You have taken it from the interior of my-asws own chest, nor leaving anything from what Rasool-Allah-saww said, not even one word.
وَ سُئِلَ الْبَاقِرُ مُحَمَّدُ بْنُ عَلِيٍّ ع إِنْقَاذُ الْأَسِيرِ الْمُؤْمِنِ مِنْ مُحِبِّينَا مِنْ يَدِ الْغَاصِبِ يُرِيدُ أَنْ يُضِلَّهُ بِفَضْلِ لِسَانِهِ وَ بَيَانِهِ أَفْضَلُ أَمْ إِنْقَاذُ الْأَسِيرِ مِنْ أَيْدِي أَهْلِ الرُّومِ
And Al-Baqir Muhammad-asws Bin Ali-asws was asked, ‘Is the rescuing of the Momin prisoner, from ones who loves us-asws, from the hands of the Nasibi (Hostile one) intending to stray him by the merit of his tongue and his explanation, better, or rescuing the prison from the hands of the people of Rome?’
قَالَ الْبَاقِرُ ع أَخْبِرْنِي أَنْتَ عَمَّنْ رَأَى رَجُلًا مِنْ خِيَارِ الْمُؤْمِنِينَ يَغْرَقُ وَ عُصْفُورَةٌ تَغْرَقُ لَا يَقْدِرُ عَلَى تَخْلِيصِهِمَا بِأَيِّهِمَا اشْتَغَلَ فَاتَهُ الْآخَرُ أَيُّهُمَا أَفْضَلُ أَنْ يُخَلِّصَهُ
Al-Baqir-asws said: ‘You inform me-asws about the one who sees a man from the best of the Momineen drowning, and a sparrow drowning, not being able to finishing off, with which of the two would you occupy yourself and losing the other? Which of the two is superior that you finish him off (from the predicament)?’
قَالَ الرَّجُلُ مِنْ خِيَارِ الْمُؤْمِنِينَ
The man said, ‘One who is the best of the Momineen’.
قَالَ ع فَبُعْدُ مَا سَأَلْتَ فِي الْفَضْلِ أَكْثَرُ مِنْ بُعْدِ مَا بَيْنَ هَذَيْنِ إِنَّ ذَاكَ يُوَفِّرُ عَلَيْهِ دِينَهُ وَ جِنَانَ رَبِّهِ وَ يُنْقِذُهُ مِنْ نِيرَانِهِ وَ هَذَا الْمَظْلُومُ إِلَى الْجِنَانِ يَصِيرُ
He-asws said: ‘The distance of what you asked regarding the merit is more than the distance of what is between these two. That one, his Religion is provided upon him, and the Garden of his Lord-azwj, and his rescue from the Fire, and this oppressed one would come to be in the Gardens.[18]
19- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ ع قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَنْ كَانَ هَمُّهُ فِي كَسْرِ النَّوَاصِبِ عَنِ الْمَسَاكِينِ مِنْ شِيعَتِنَا الْمُوَالِينَ لَنَا أَهْلَ الْبَيْتِ يَكْسِرُهُمْ عَنْهُمْ وَ يَكْشِفُ عَنْ مَخَازِيهِمْ وَ يُبَيِّنُ عَوْرَاتِهِمْ وَ يُفَخِّمُ أَمْرَ مُحَمَّدٍ وَ آلِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ جَعَلَ اللَّهُ هِمَّةَ أَمْلَاكِ الْجِنَانِ فِي بِنَاءِ قُصُورِهِ وَ دُورِهِ يَسْتَعْمِلُ بِكُلِّ حَرْفٍ مِنْ حُرُوفِ حُجَجِهِ عَلَى أَعْدَاءِ اللَّهِ أَكْثَرَ مِنْ عَدَدِ أَهْلِ الدُّنْيَا أَمْلَاكاً قُوَّةُ كُلِّ وَاحِدٍ تَفْضُلُ عَنْ حَمْلِ السَّمَاوَاتِ وَ الْأَرْضِ فَكَمْ مِنْ بِنَاءٍ وَ كَمْ مِنْ نِعْمَةٍ وَ كَمْ مِنْ قُصُورٍ لَا يَعْرِفُ قَدْرَهَا إِلَّا رَبُّ الْعَالَمِينَ
Tafseer of the Imam (Hassa Al-Askari-asws) – By the chain from Abu Muhammad-asws having said: ‘Ja’far-asws Bin Muhammad-asws said: ‘One who was concerned in stopping the Nasibis (Hostile ones) from the needy ones from our-asws Shias, the ones in our-asws Wilayah of the People-asws of the Household, breaking them from these, and uncovering their shamefulness, and manifesting their bareness, and the grandness of the matter of Muhammad-saww and his-saww Progeny-asws, Allah-azwj would Make his concern into Angels of the Gardens in building his castles and his houses, utilising every letter from the letter of his arguments against the enemies of Allah-azwj, Angels who are more than the number of the people of the world in strength, each one firm enough to carry the skies and the earth. So how many buildings, and how may Bounties, and how many castles, no one knows its worth except the Lord-azwj of the Worlds’’.[19]
20- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ ع قَالَ مُوسَى بْنُ جَعْفَرٍ ع مَنْ أَعَانَ مُحِبّاً لَنَا عَلَى عَدُوٍّ لَنَا فَقَوَّاهُ وَ شَجَّعَهُ حَتَّى يَخْرُجَ الْحَقُّ الدَّالُّ عَلَى فَضْلِنَا بِأَحْسَنِ صُورَتِهِ وَ يَخْرُجَ الْبَاطِلُ الَّذِي يَرُومُ بِهِ أَعْدَاؤُنَا و دَفْعَ حَقِّنَا فِي أَقْبَحِ صُورَةٍ حَتَّى يُنَبِّهَ الْغَافِلِينَ وَ يَسْتَبْصِرَ الْمُتَعَلِّمُونَ وَ يَزْدَادَ فِي بَصَائِرِهِمُ الْعَالِمُونَ بَعَثَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ فِي أَعْلَى مَنَازِلِ الْجِنَانِ
Tafseer of the Imam (Hassan Al-Askari-asws) – Abu Muhammad-asws said: ‘Musa-asws Bin Ja’far-asws said: ‘One who aids one who loves us-asws against an enemy of ours-asws, so he strengthens him and emboldens him until brings out the Truth as evidence upon our-asws merits in an excellent image, and throws out the falsehood which our-asws enemies had intended with and had repelled our-asws rights in an ugly image, until the heedless ones become cautious, and the students can see clearly, and there is an increase in the insights of the knowing ones, Allah-azwj the Exalted would Resurrect him on the Day of Qiyamah in lofty stations of the Gardens.
وَ يَقُولُ يَا عَبْدِيَ الْكَاسِرَ لِأَعْدَائِي النَّاصِرَ لِأَوْلِيَائِي الْمُصَرِّحَ بِتَفْضِيلِ مُحَمَّدٍ خَيْرِ أَنْبِيَائِي وَ بِتَشْرِيفِ عَلِيٍّ أَفْضَلِ أَوْلِيَائِي وَ يُنَاوِي مَنْ نَاوَاهُمَا وَ يُسَمَّى بِأَسْمَائِهِمَا وَ أَسْمَاءِ خُلَفَائِهِمَا وَ يُلَقَّبُ بِأَلْقَابِهِمْ
And He-azwj would Say: “O My-azwj servant, the breaker of My-azwj enemies, and helper to My-azwj friends, and the announcer of the merits of Muhammad-saww the best of My-azwj Prophets-as, and of the nobility of Ali-asws the most superior of My-azwj Guardian-asws, and a supporter of ones who support them-asws, and named with the names of their-asws caliphs, and entitled themselves to their-asws titles”.
فَيَقُولُ ذَلِكَ وَ يُبَلِّغُ اللَّهُ جَمِيعَ أَهْلِ الْعَرَصَاتِ فَلَا يَبْقَى كَافِرٌ وَ لَا جَبَّارٌ وَ لَا شَيْطَانٌ إِلَّا صَلَّى عَلَى هَذَا الْكَاسِرِ لِأَعْدَاءِ مُحَمَّدٍ وَ لَعَنَ الَّذِينَ كَانُوا يُنَاصِبُونَهُ فِي الدُّنْيَا مِنَ النَّوَاصِبِ لِمُحَمَّدٍ وَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا
He-azwj would be Saying that, and Allah-azwj would Deliver it to the entirety of the people of the plains, and there would not remain a Kafir, nor a tyrant, nor a satan-la, except he would send blessings upon this breaker of the enemies of Muhammad-saww, and curse those who used to be hostile to them-asws in the world, from the Nasibis (Hostile ones) to Muhammad-saww and Ali-asws, may the Salawaat of Allah be upon them -asws both!’’.[20]
21- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ ع قَالَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع أَفْضَلُ مَا يُقَدِّمُهُ الْعَالِمُ مِنْ مُحِبِّينَا وَ مَوَالِينَا أَمَامَهُ لِيَوْمِ فَقْرِهِ وَ فَاقَتِهِ وَ ذُلِّهِ وَ مَسْكَنَتِهِ أَنْ يُغِيثَ فِي الدُّنْيَا مِسْكِيناً مِنْ مُحِبِّينَا مِنْ يَدِ نَاصِبٍ عَدُوٍّ لِلَّهِ وَ لِرَسُولِهِ
Tafseer of the Imam (Hassan Al-Askari-asws) (and) ‘Al-Ihtijaj’ – And by the chain from Abu Muhammad-asws having said: ‘Ali-asws Bin Musa Al-Reza-asws said: ‘The most superior of what can be sent ahead by a scholar from ones who love us-asws and ones in our Wilayah for a Day of his need, and his destitution, and his disgrace, and his need, is that he helped in the world a needy one from ones who loves us, from the hands of a Nasibi (Hostile one), and enemy of Allah-azwj and His-azwj Rasool-saww.
يَقُومُ مِنْ قَبْرِهِ وَ الْمَلَائِكَةُ صُفُوفٌ مِنْ شَفِيرِ قَبْرِهِ إِلَى مَوْضِعِ مَحَلِّهِ مِنْ جِنَانِ اللَّهِ فَيَحْمِلُونَهُ عَلَى أَجْنِحَتِهِمْ وَ يَقُولُونَ طُوبَاكَ طُوبَاكَ يَا دَافِعَ الْكِلَابِ عَنِ الْأَبْرَارِ وَ يَا أَيُّهَا الْمُتَعَصِّبُ لِلْأَئِمَّةِ الْأَخْيَارِ
He would be standing from his grave and there would be rows of Angels from the edge of his grave to the place of his house from the Gardens of Allah-azwj, and they would carry him upon their wings and they would be saying, ‘Beatitude to you, O repeller of the dogs from the righteous!’ And, ‘O you, incline towards the goodly Imams-asws!’’[21]
22- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ ع قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْجَوَادُ ع إِنَّ حُجَجَ اللَّهِ عَلَى دِينِهِ أَعْظَمُ سُلْطَاناً يُسَلِّطُ اللَّهُ بِهَا عَلَى عِبَادِهِ فَمَنْ وَفَّرَ مِنْهَا حَظَّهُ فَلَا يَرَيَنَ أَنَّ مَنْ مَنَعَهُ ذَاكَ فَقَدْ فَضَّلَهُ عَلَيْهِ وَ لَوْ جَعَلَهُ فِي الذِّرْوَةِ الْعُلْيَا مِنَ الشَّرَفِ وَ الْمَالِ وَ الْجَمَالِ فَإِنَّهُ إِنْ رَأَى ذَلِكَ فَقَدْ حَقَّرَ عَظِيمَ نِعَمِ اللَّهِ لَدَيْهِ
Abu Muhammad-asws said: ‘Muhammad-asws Bin Al-Jawwad-asws said: ‘The Divine Authorities of Allah-azwj over His-azwj Religion are of great Authority which Allah-azwj has Authorised with over His-azwj servants. So, the one who have been Given his share from it should not view that one who has been deprived that, so he has been merited over him, and if he was made to be in the lofty peak from the nobility, and the wealth, and the beauty, for he, if he were to view that, so he has belittled the magnificent Bounty of Allah-azwj from Him-azwj.
وَ إِنَّ عَدُوّاً مِنْ أَعْدَائِنَا النَّوَاصِبِ يَدْفَعُهُ بِمَا تَعَلَّمَهُ مِنْ عُلُومِنَا أَهْلَ الْبَيْتِ لَأَفْضَلُ لَهُ مِنْ كُلِّ مَالٍ لِمَنْ فُضِّلَ عَلَيْهِ وَ لَوْ تَصَدَّقَ بِأَلْفِ ضِعْفِهِ
And an enemy from our-asws enemies, the Nasibis (Hostile ones), if he were to repel him with what he learnt from our-asws knowledge of the People-asws of the Household, it would be better for him than all the wealth of the one Graced upon, and even if he were to give in charity a thousand times multiple’’.[22]
23- م، تفسير الإمام عليه السلام ج، الإحتجاج وَ بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ ع أَنَّهُ قَالَ لِبَعْضِ تَلَامِذَتِهِ لَمَّا اجْتَمَعَ قَوْمٌ مِنَ الْمَوَالِي وَ الْمُحِبِّينَ لِآلِ رَسُولِ اللَّهِ ص بِحَضْرَتِهِ وَ قَالُوا يَا ابْنَ رَسُولِ اللَّهِ إِنَّ لَنَا جَاراً مِنَ النُّصَّابِ يُؤْذِينَا وَ يَحْتَجُّ عَلَيْنَا فِي تَفْضِيلِ الْأَوَّلِ وَ الثَّانِي وَ الثَّالِثِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ يُورِدُ عَلَيْنَا حُجَجاً لَا نَدْرِي كَيْفَ الْجَوَابُ عَنْهَا وَ الْخُرُوجُ مِنْهَا
Tafseer of the Imam (Hassan Al-Askari-asws) (and) ‘Al-Ihtijaj’ – And by the chain going up to Abu Muhammad-asws having said so one of his-asws students, when a group of the ones in Wilayah and love of the Progeny-asws of Rasool-Allah-saww had gathered in his-asws presence, and they said, ‘O son-asws of Rasool-Allah-saww! There is a neighbour of ours from the Nasibis hurting us and argues against us regarding the preference of the first (Abu Bakr), and the second (Umar) and the third (Usman), over Ali Amir Al-Momineen-asws, and gives arguments against us, we do not know how to answer these and the exit from these?’
قَالَ مُرَّ بِهَؤُلَاءِ إِذَا كَانُوا مُجْتَمِعِينَ يَتَكَلَّمُونَ فَتَسَمَّعْ عَلَيْهِمْ فَيَسْتَدْعُونَ مِنْكَ الْكَلَامَ فَتَكَلَّمْ وَ أَفْحِمْ صَاحِبَهُمْ وَ اكْسِرْ غِرَّتَهُ وَ فُلَّ حَدَّهُ وَ لَا تُبْقِ لَهُ بَاقِيَةً
He-asws said: ‘Pass by those (Nasibis) when they have gathered, speaking, and listen to them. When they demand the speech from you, then speak, and make their companions understand, and break his prestige and his arguments, and do not leave anything remaining for him’.
فَذَهَبَ الرَّجُلُ وَ حَضَرَ الْمَوْضِعَ وَ حَضَرُوا وَ كَلَّمَ الرَّجُلَ فَأَفْحَمَهُ وَ صَيَّرَهُ لَا يَدْرِي فِي السَّمَاءِ هُوَ أَوْ فِي الْأَرْضِ
The man went and attended the place, and they were present, and the man spoke, and made him understand, and he became such that he did not know whether he was in the sky or in the earth.
قَالُوا فَوَقَعَ عَلَيْنَا مِنَ الْفَرَحِ وَ السُّرُورِ مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ تَعَالَى وَ عَلَى الرَّجُلِ وَ الْمُتَعَصِّبِينَ لَهُ مِنَ الْحُزْنِ وَ الْغَمِّ مِثْلُ مَا لَحِقَنَا مِنَ السُّرُورِ فَلَمَّا رَجَعْنَا إِلَى الْإِمَامِ قَالَ لَنَا إِنَّ الَّذِي فِي السَّمَاوَاتِ مِنَ الْفَرَحِ وَ الطَّرَبِ بِكَسْرِ هَذَا الْعَدُوِّ لِلَّهِ كَانَ أَكْثَرَ مِمَّا كَانَ بِحَضْرَتِكُمْ وَ الَّذِي كَانَ بِحَضْرَةِ إِبْلِيسَ وَ عُتَاةِ مَرَدَتِهِ مِنَ الشَّيَاطِينِ مِنَ الْحُزْنِ وَ الْغَمِّ أَشَدُّ مِمَّا كَانَ بِحَضْرَتِهِمْ
They said, ‘There occurred upon us the happiness and the joy, none knows the extent of it except Allah-azwj the Exalted, and upon the (Nasibi) man there was such grief and gloom for him the like of what we faced from the cheerfulness. When we returned to the Imam-asws, he-asws said to us: ‘That which was in the skies, from the happiness and the glee with the breaking of this enemy of Allah-azwj was more than what was in your presence, and that which was in the presence of Iblees-la and the exceeders of his-la obstinate ones, from the grief and the gloom, was more severe that was in your presence.
وَ لَقَدْ صَلَّى عَلَى هَذَا الْكَاسِرِ لَهُ مَلَائِكَةُ السَّمَاءِ وَ الْحُجُبِ وَ الْكُرْسِيِّ وَ قَابَلَهَا اللَّهُ بِالْإِجَابَةِ فَأَكْرَمَ إِيَابَهُ وَ عَظَّمَ ثَوَابَهُ وَ لَقَدْ لَعَنَتْ تِلْكَ الْمَلَائِكَةُ عَدُوَّ اللَّهِ الْمَكْسُورَ وَ قَابَلَهَا اللَّهُ بِالْإِجَابَةِ فَشَدَّدَ حِسَابَهُ وَ أَطَالَ عَذَابَهُ
And there had sent blessings upon this breaker, the Angels of the sky and the Veils, and the Chair, and Allah-azwj has Accepted it with the Answering, therefore honourable is his prestige and great are his Rewards. And those Angels had cursed the enemy of Allah-azwj, the broken one, and Allah-azwj Accepted it with the Answering, so He-azwj Intensified His-azwj Reckoning, and Prolonged his Punishment’’.[23]
24- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ الْحَسَنُ الْعَسْكَرِيُّ ع إِنَّ رَجُلًا جَاءَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع بِرَجُلٍ يَزْعُمُ أَنَّهُ قَاتِلُ أَبِيهِ فَاعْتَرَفَ فَأَوْجَبَ عَلَيْهِ الْقِصَاصَ وَ سَأَلَهُ أَنْ يَعْفُوَ عَنْهُ لِيُعْظِمَ اللَّهُ ثَوَابَهُ فَكَأَنَّ نَفْسَهُ لَمْ تَطِبْ بِذَلِكَ
Tafseer of the Imam (Hassa Al-Askari-asws) – Abu Muhammad Al-Hassan Al-Askari-asws said: ‘A man came to Ali-asws Bin Al-Husayn-asws with (another) man alleging that he had killed his father, and he acknowledged, so the retaliation was Obligated upon him, and he had asked him that he forgives him so that Allah-azwj would Magnify his Rewards, but his soul was not agreeable to that.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لِلْمُدَّعِي لِلدَّمِ الْوَلِيِّ الْمُسْتَحِقِّ لِلْقِصَاصِ إِنْ كُنْتَ تَذْكُرُ لِهَذَا الرَّجُلِ عَلَيْكَ فَضْلًا فَهَبْ لَهُ هَذِهِ الْجِنَايَةَ وَ اغْفِرْ لَهُ هَذَا الذَّنْبَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ لَهُ عَلَيَّ حَقٌّ وَ لَكِنْ لَمْ يَبْلُغْ أَنْ أَعْفُوَ عَنْ قَتْلِ وَالِدِي
Ali-asws Bin Al-Husayn-asws said to the claimant to the blood (wergild), the guardian rightful of the retaliation: ‘If you remember any merit for this man to be upon you, then gift this crime to him and forgive this sin for him’. He said, ‘O son-asws of Rasool-Allah-saww! There is a right for him upon me, but it does not reach the point that I should forgive him about the murder of my father’.
قَالَ فَتُرِيدُ مَا ذَا
He-asws said: ‘So what do you want?’
قَالَ أُرِيدُ الْقَوَدَ فَإِنْ أَرَادَ لِحَقِّهِ عَلَيَّ أَنْ أُصَالِحَهُ عَلَى الدِّيَةِ صَالَحْتُهُ وَ عَفَوْتُ عَنْهُ
He said, ‘I want the retaliatory killing, but if he wants me to meet him (agreement) upon a reconciliation over the wergild, I will reconcile with him and excuse him from it’.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع فَمَا ذَا حَقُّهُ عَلَيْكَ
Ali-asws Bin Al-Husayn-asws said: ‘So, what is that right of his upon you?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ لَقَّنَنِي تَوْحِيدَ اللَّهِ وَ نُبُوَّةَ مُحَمَّدٍ رَسُولِ اللَّهِ وَ إِمَامَةَ عَلِيٍّ وَ الْأَئِمَّةِ ع
He said, ‘O son-asws of Rasool-Allah-saww! He indoctrinated me with the Tawheed (Oneness) of Allah-azwj, and Prophet-hood of Muhammad Rasool-Allah-saww, and Imamate of Ali-asws and the Imams-asws’.
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع فَهَذَا لَا يَفِي بِدَمِ أَبِيكَ بَلَى وَ اللَّهِ هَذَا يَفِي بِدِمَاءِ أَهْلِ الْأَرْضِ كُلِّهِمْ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ سِوَى الْأَنْبِيَاءِ وَ الْأَئِمَّةِ ع إِنْ قُتِلُوا فَإِنَّهُ لَا يَفِي بِدِمَائِهِمْ شَيْءٌ أَنْ يُقْنَعَ مِنْهُ بِالدِّيَةِ قَالَ بَلَى
Ali-asws Bin Al-Husayn-asws said: ‘So this is not sufficient for the blood of your father? Yes, by Allah-azwj! This does suffice with the bloods of the people of the earth, all of them from the former ones and the latter ones, besides the Prophets-as and the Imams-asws, if they were killed, for it is such that nothing would suffice with their blood to be content from with the wergild’. He said, ‘Yes’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ لِلْقَاتِلِ أَ فَتَجْعَلُ لِي ثَوَابَ تَلْقِينِكَ لَهُ حَتَّى أَبْذُلَ لَكَ الدِّيَةَ فَتَنْجُوَ بِهَا مِنَ الْقَتْلِ
Ali-asws Bin Al-Husayn-asws said to the murderer: ‘Will you make the Rewards of your indoctrination to him to be for me-asws, and I-asws shall give the wergild for you, and you would be saved by it from being killed?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ أَنَا مُحْتَاجٌ إِلَيْهَا وَ أَنْتَ مُسْتَغْنٍ عَنْهَا فَإِنَ ذُنُوبِي عَظِيمَةٌ وَ ذَنْبِي إِلَى هَذَا الْمَقْتُولِ أَيْضاً بَيْنِي وَ بَيْنَهُ لَا بَيْنِي وَ بَيْنَ وَلِيِّهِ هَذَا
O son-asws of Rasool-Allah-saww! I am needy to these (Rewards) and you-asws are needless from these, for my sins are great and my sin to this murdered one as well is between me and him, not between me and this guardian of his’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع فَتَسْتَسْلِمُ لِلْقَتْلِ أَحَبُّ إِلَيْكَ مِنْ نُزُولِكَ عَنْ هَذَا التَّلْقِينِ
Ali-asws Bin Al-Husayn-asws said: ‘Then submitting to be killed is more beloved to you than your retraction from this indoctrination?’
قَالَ بَلَى يَا ابْنَ رَسُولِ اللَّهِ
He said, ‘Yes, O son-asws of Rasool-Allah-saww!’
فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ لِوَلِيِّ الْمَقْتُولِ يَا عَبْدَ اللَّهِ قَابِلْ بَيْنَ ذَنْبِ هَذَا إِلَيْكَ وَ بَيْنَ تَطَوُّلِهِ عَلَيْكَ قَتَلَ أَبَاكَ حَرَمَهُ لَذَّةَ الدُّنْيَا وَ حَرَمَكَ التَّمَتُّعَ بِهِ فِيهَا عَلَى أَنَّكَ إِنْ صَبَرْتَ وَ سَلَّمْتَ فَرَفِيقُكَ أَبُوكَ فِي الْجِنَانِ وَ لَقَّنَكَ الْإِيمَانَ فَأَوْجَبَ لَكَ بِهِ جَنَّةَ اللَّهِ الدَّائِمَةَ وَ أَنْقَذَكَ مِنْ عَذَابِهِ الدَّائِمِ فَإِحْسَانُهُ إِلَيْكَ أَضْعَافُ أَضْعَافِ جِنَايَتِهِ عَلَيْهِ
Ali-asws Bin Al-Husayn-asws said to the guardian of the murdered one: ‘O servant of Allah-azwj! Compare between this sin to you and his indoctrination upon you. Killing your father deprived him from the pleasures of the world and deprived you of enjoying with him in it, on top (of that), if you observe patience and submit, you will be a friend of your father in the Gardens, and he has indoctrinated you the Eman, therefore it Obligates for you, due to it, the eternal Garden of Allah-azwj, and saved you from the eternal Punishment. Thus, his favour to you is a many multiple of his crime against you.
فَإِمَّا أَنْ تَعْفُوَ عَنْهُ جَزَاءً عَلَى إِحْسَانِهِ إِلَيْكَ لِأُحَدِّثَكُمَا بِحَدِيثٍ مِنْ فَضْلِ رَسُولِ اللَّهِ ص خَيْرٌ لَكَ مِنَ الدُّنْيَا بِمَا فِيهَا وَ إِمَّا أَنْ تَأْبَى أَنْ تَعْفُوَ عَنْهُ حَتَّى أَبْذُلَ لَكَ الدِّيَةَ لِتُصَالِحَهُ عَلَيْهَا ثُمَّ أَخْبَرْتُهُ بِالْحَدِيثِ دُونَكَ فَلَمَا يَفُوتُكَ مِنْ ذَلِكَ الْحَدِيثِ خَيْرٌ مِنَ الدُّنْيَا بِمَا فِيهَا لَوِ اعْتَبَرْتَ بِهِ
If you were to pardon him as a recompense upon his favour to you, I-asws shall narrate to you a Hadeeth from the merits of Rasool-Allah-saww which would be better for you than the world with whatever is in it. And if you refuse to pardon him until I give to you the wergild for you to reconcile upon it, then I-asws shall inform him with the Hadeeth besides you. So, when you lose that Hadeeth, which is better than the world with whatever is in it, if you were to take a lesson with it’.
فَقَالَ الْفَتَى يَا ابْنَ رَسُولِ اللَّهِ قَدْ عَفَوْتُ عَنْهُ بِلَا دِيَةٍ وَ لَا شَيْءٍ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ وَ لِمَسْأَلَتِكَ فِي أَمْرِهِ فَحَدِّثْنَا يَا ابْنَ رَسُولِ اللَّهِ بِالْحَدِيثِ
The youth said, ‘O son-asws of Rasool-Allah-saww! I have pardoned him from it without any wergild, nor anything except seeking the Face of Allah-azwj, and your-asws interceding in his matter, therefore narrate to us, O son-asws of Rasool-Allah-saww, with the Hadeeth’.
قَالَ عَلِيُّ بْنِ الْحُسَيْنِ ع إِنَّ رَسُولَ اللَّهِ ص لَمَّا بُعِثَ إِلَى النَّاسِ كَافَّةً بِالْحَقِّ بَشِيراً وَ نَذِيراً إِلَى آخِرِ مَا سَيَأْتِي فِي أَبْوَابِ مُعْجِزَاتِهِ ص
Ali-asws Bin Al-Husayn-asws said: ‘Rasool-Allah-saww, when he-saww was Sent to the people, all of them, with the Truth as a giver of glad tidings and as a warner, …’ – up to the end of what I (Majlisi) shall come within the chapter of his-saww miracles’’.[24]
25- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع أَنَّهُ اتَّصَلَ بِهِ أَنَّ رَجُلًا مِنْ فُقَهَاءِ شِيعَتِهِ كَلَّمَ بَعْضَ النُّصَّابِ فَأَفْحَمَهُ بِحُجَّتِهِ حَتَّى أَبَانَ عَنْ فَضِيحَتِهِ فَدَخَلَ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ ع وَ فِي صَدْرِ مَجْلِسِهِ دَسْتٌ عَظِيمٌ مَنْصُوبٌ وَ هُوَ قَاعِدٌ خَارِجَ الدَّسْتِ وَ بِحَضْرَتِهِ خَلْقٌ مِنَ الْعَلَوِيِّينَ وَ بَنِي هَاشِمٍ
Tafseer of the Imam (Hassan Al-Askari-asws) (and) ‘Al-Ihtijaj’ – And by the chain, from Abu Muhammad Al-Askari-asws, having received the news that a man from the understanding ones of his-asws Shias had spoken to one of the Nasibis and made him understand by his arguments until his shame was clear. He entered the gathering to see Ali-asws Bin Muhammad-asws, and in the middle of his-asws gathering, there was a magnificent stage set up, and he-asws was sitting outside the stage, and in his-asws presence were people from the dignitaries and the Clan of Hashim-as.
فَمَا زَالَ يَرْفَعُهُ حَتَّى أَجْلَسَهُ فِي ذَلِكَ الدَّسْتِ وَ أَقْبَلَ عَلَيْهِ فَاشْتَدَّ ذَلِكَ عَلَى أُولَئِكَ الْأَشْرَافِ فَأَمَّا الْعَلَوِيَّةُ فَأَجَلُّوهُ عَنِ الْعِتَابِ وَ أَمَّا الْهَاشِمِيُّونَ فَقَالَ لَهُ شَيْخُهُمْ يَا ابْنَ رَسُولِ اللَّهِ هَكَذَا تُؤْثِرُ عَامِّيّاً عَلَى سَادَاتِ بَنِي هَاشِمٍ مِنَ الطَّالِبِيِّينَ وَ الْعَبَّاسِيِّينَ
So he-asws did not cease to raise him until he-asws made him sit in that stage, and made him welcome. So, that was grievous upon those notables. As for the dignitaries, they turned away from him-asws as (a gesture of) reproach, and as for the Hashimites, a Sheykh of them said to him-asws, ‘O son-asws of Rasool-Allah-saww! Is this how you-asws are preferring a commoner upon the chiefs of the Clan of Hashim-as from the students and the Abbasides?’
فَقَالَ ع إِيَّاكُمْ وَ أَنْ تَكُونُوا مِنَ الَّذِينَ قَالَ اللَّهُ تَعَالَى أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُدْعَوْنَ إِلى كِتابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَ هُمْ مُعْرِضُونَ أَ تَرْضَوْنَ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ حَكَماً قَالُوا بَلَى
He-asws said: ‘Beware of becoming from those of whom Allah-azwj the Exalted Says: Have you not seen those who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a group of them turn back and they withdraw [3:23]! Are you pleased with the Book of Allah-azwj as a Judge?’ They said, ‘Yes’.
قَالَ أَ لَيْسَ اللَّهُ يَقُولُ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ إِلَى قَوْلِهِ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ فَلَمْ يَرْضَ لِلْعَالِمِ الْمُؤْمِنِ إِلَّا أَنْ يُرْفَعَ عَلَى الْمُؤْمِنِ غَيْرِ الْعَالِمِ كَمَا لَمْ يَرْضَ لِلْمُؤْمِنِ إِلَّا أَنْ يُرْفَعَ عَلَى مَنْ لَيْسَ بِمُؤْمِنٍ أَخْبِرُونِي عَنْهُ
He-asws said: ‘Isn’t Allah-azwj Saying: O you those who believe! When it is said to you: ‘Make room in (your) assemblies’, then make ample room, Allah will Give you ample [58:11] up to His-azwj Words: Allah will Exalt those of you who believe, and those who are given knowledge are ranks [58:11]. He-azwj was not Pleased for the Momin scholar except that He-azwj Raised him to be over the Momin who was not a scholar, just as He-azwj was not Pleased for the Momin except that He-azwj Raises him over the one who isn’t a Momin. Can you inform me-asws about it?
قَالَ يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ أَ وَ قَالَ يَرْفَعُ اللَّهُ الَّذِينَ أُوتُوا شَرَفَ النَّسَبِ دَرَجَاتٍ أَ وَ لَيْسَ قَالَ اللَّهُ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ فَكَيْفَ تُنْكِرُونَ رَفْعِي لِهَذَا لَمَّا رَفَعَهُ اللَّهُ إِنَّ كَسْرَ هَذَا لِفُلَانٍ النَّاصِبِ بِحُجَجِ اللَّهِ الَّتِي عَلَّمَهُ إِيَّاهَا لَأَفْضَلُ لَهُ مِنْ كُلِّ شَرَفٍ فِي النَّسَبِ
He-azwj said: ‘Allah will Exalt those of you who believe, and those who are given knowledge are ranks [58:11], or did He-azwj Say Allah-azwj Raises those who are given the nobility, and the lineage in ranks? Or, isn’t Allah-azwj Saying: Say: ‘Are they equal, those who do not know and those do know?’ [39:9]. How come you are denying the raising of this one to what Allah-azwj has Raised? The breaking of this one of the so and so Nasibi by arguments of Allah-azwj which he learnt is better for him than every nobility in the lineage’.
فَقَالَ الْعَبَّاسِيُّ يَا ابْنَ رَسُولِ اللَّهِ قَدْ شَرَّفْتَ عَلَيْنَا وَ قَصَّرْتَنَا عَمَّنْ لَيْسَ لَهُ نَسَبٌ كَنَسَبِنَا وَ مَا زَالَ مُنْذُ أَوَّلِ الْإِسْلَامِ يُقَدَّمُ الْأَفْضَلُ فِي الشَّرَفِ عَلَى مَنْ دُونَهُ فِيهِ
Al-Abbaside said, ‘O son-asws of Rasool-Allah-saww! You-asws have ennobled over us, and reduced us from one who has not lineage for him like our lineages, and it has not ceased to be since the beginning of Al Islam, to place forwards the ones of superior nobility to be over the ones below him’.
فَقَالَ ع سُبْحَانَ اللَّهِ أَ لَيْسَ الْعَبَّاسُ بَايَعَ لِأَبِي بَكْرٍ وَ هُوَ تَيْمِيٌّ وَ الْعَبَّاسُ هَاشِمِيٌّ أَ وَ لَيْسَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ كَانَ يَخْدُمُ عُمَرَ بْنَ الْخَطَّابِ وَ هُوَ هَاشِمِيٌّ أَبُو الْخُلَفَاءِ وَ عُمَرُ عَدَوِيٌّ وَ مَا بَالُ عُمَرَ أَدْخَلَ الْبُعَدَاءَ مِنْ قُرَيْشٍ فِي الشُّورَى وَ لَمْ يُدْخِلِ الْعَبَّاسَ
He-asws said: ‘Glory be to Allah-azwj! Didn’t Al-Abbas pledge allegiance to Abu Bakr and he was Taymi (Tribe of Taym) and Al-Abbas was a Hashimite? Or wasn’t Abdullah Ibn Al-Abbas a servant of Umar Bin Al-Khattab, and he was a Hashimite, father of the Caliphs, and Umar was an Adwy (Tribe of Udayy)? And what was the matter Umar included the slaves from Quraysh into the consultative council and did not include Al-Abbas?
فَإِنْ كَانَ رَفْعُنَا لِمَنْ لَيْسَ بِهَاشِمِيٍّ عَلَى هَاشِمِيٍّ مُنْكَراً فَأَنْكِرُوا عَلَى الْعَبَّاسِ بَيْعَتَهُ لِأَبِي بَكْرٍ وَ عَلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ خِدْمَتَهُ لِعُمَرَ بَعْدَ بَيْعَتِهِ فَإِنْ كَانَ ذَلِكَ جَائِزاً فَهَذَا جَائِزٌ فَكَأَنَّمَا أُلْقِمَ الْهَاشِمِيُّ حَجَراً
If our-asws raising of one who isn’t a Hashimite over a Hashimite was deniable, then deny upon Al-Abbas of his allegiance to Abu Bakr, and upon Abdullah Bin Al-Abbas serving Umar after pledging allegiance to him. So, if that was allowed, then this is allowed’. It were as if the Hashimite has swallowed a stone’’.[25]
26- لي، الأمالي للصدوق جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عُمَرَ بْنِ زِيَادٍ عَنْ مُدْرِكِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ عَزَّ وَ جَلَّ النَّاسَ فِي صَعِيدٍ وَاحِدٍ وَ وُضِعَتِ الْمَوَازِينُ فَتُوزَنُ دِمَاءُ الشُّهَدَاءِ مَعَ مِدَادِ الْعُلَمَاءِ فَيَرْجَحُ مِدَادُ الْعُلَمَاءِ عَلَى دِمَاءِ الشُّهَدَاءِ
‘Al Amaali’ of Al Sadouq Ja’far Bin Muhammad Bin Masrour, from Ibn Aamir, from Al Moalla Bin Muhammad Al Basry, from Ahmad Bin Muhammad Bin Abdullah, from Umar Bin Ziyad, from Madrak Bin Abdul Rahman,
‘From Abu Abdullah Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘When it will be the Day of Qiyamah, Allah-azwj Mighty and Majestic would Gather the people in one plain, and the scales would be placed, so the blood of the martyrs would be weighed along with the ink of the scholars, and the ink of the scholars would outweigh the blood of the martyrs’’.[26]
27- لي، الأمالي للصدوق عَلِيُّ بْنُ أَحْمَدَ عَنِ الْأَسَدِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْهَادِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: لَمَّا كَلَّمَ اللَّهُ مُوسَى بْنَ عِمْرَانَ ع قَالَ مُوسَى إِلَهِي مَا جَزَاءُ مَنْ دَعَا نَفْساً كَافِرَةً إِلَى الْإِسْلَامِ
‘Al Amaali’ of Al Sadouq – Ali Bin Ahmad, from Al Asdy, from Abdul Azeem Al Husna,
‘From Ali-asws Bin Muhammad Al-Hadi-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘When Allah-azwj Spoke to Musa Bin Imran-as, Musa-as said: ‘My-asws God-azwj! What is the Recompense of one who calls a disbelieving soul to Al-Islam?’
قَالَ يَا مُوسَى آذَنُ لَهُ فِي الشَّفَاعَةِ يَوْمَ الْقِيَامَةِ لِمَنْ يُرِيدُ
He-azwj Said: “O Musa-as! I-azwj would Permit for him to intercede on the Day of Qiyamah for whoever he wants’’.[27]
28- فس، تفسير القمي حَدَّثَنَا أَبُو الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَبَّاسٍ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عُمَرَ بْنِ رُشَيْدٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لا يَرْجُونَ أَيَّامَ اللَّهِ قَالَ قُلْ لِلَّذِينَ مَنَنَّا عَلَيْهِمْ بِمَعْرِفَتِنَا أَنْ يُعَرِّفُوا الَّذِينَ لَا يَعْلَمُونَ فَإِذَا عَرَّفُوهُمْ فَقَدْ غَفَرُوا لَهُمْ
Tafseer Al Qummi – Abu Al Qasim narrated to us, from Muhammad Bin Abbas, from Abdullah Bin Musa, from Abdul Azeem Al Husna, from Umar Bin Rusheyd, from Dawood Bin Kaseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: Say to those who believe, they should be seeking Forgiveness for those who do not hope for the days of Allah [45:14]. He-asws said: ‘Say to those we-asws have Favoured upon them with our-asws recognition, that they should introduce it to those who do not know. When they introduce to them, they would be Forgiven’’.[28]
29- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: ثَلَاثَةٌ يَشْفَعُونَ إِلَى اللَّهِ يَوْمَ الْقِيَامَةِ فَيُشَفِّعُهُمُ الْأَنْبِيَاءُ ثُمَّ الْعُلَمَاءُ ثُمَّ الشُّهَدَاءُ
‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘Three would intercede to Allah-azwj on the Day of Qiyamah, so He-azwj will Intercede for them – The Prophets-as, then the scholars, then the martyrs’’.[29]
30- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ص عَلِيّاً يَا عَلِيُّ ثَلَاثٌ مِنْ حَقَائِقِ الْإِيمَانِ الْإِنْفَاقُ مِنَ الْإِقْتَارِ وَ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ بَذْلُ الْعِلْمِ لِلْمُتَعَلِّمِ
My father, from Ali, from his father, from Ibn Marar, from Yunus,
‘Raising it to Abu Abdullah-asws having said: ‘It was among what Rasool-Allah-saww bequeathed to Ali-asws: ‘O Ali-asws! Three are from the reality of the Eman – The spending from constricted livelihood, and the fairness to the people from yourself, and giving the knowledge to the student’’.[30]
31- ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ صُهَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَجْمَعُ اللَّهُ لِمُنَافِقٍ وَ لَا فَاسِقٍ حُسْنَ السَّمْتِ وَ الْفِقْهَ وَ حُسْنَ الْخُلُقِ أَبَداً
Ibn Masrour, from Ibn Aamir, from his uncle Abdullah, from Ibn Mahboub, from Ibn Suheyb who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj will not Gather for a hypocrite nor for an immoral one – the goodly silence, and the understanding, and the goodly manners, ever!’’.[31]
32- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص قَالَ: مَنْ حَسُنَ فِقْهُهُ فَلَهُ حَسَنَةٌ
By three chains –
‘From Al-Reza-asws, from his-asws forefathers-asws, from Rasool-Allah-saww having said: ‘The one whose understanding is good, for him would be Rewards.[32]
33- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَنْزَلَ اللَّهُ عَزَّ وَ جَلَ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ … فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Usman Ibn Isa, from Sama’at who said,
‘I said to Abu Abdullah-asws, ‘Allah-azwj Mighty and Majestic Revealed: the one who kills a soul for other than a soul (in retaliation), or (for) mischief in the earth, then it would be as if he killed the entirety of the people; and the one who revives it (a person), so it would be as if he has revived the entirety of the people. [5:32].
قَالَ مَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى فَقَدْ أَحْيَاهَا وَ مَنْ أَخْرَجَهَا مِنْ هُدًى إِلَى ضَلَالٍ فَقَدْ وَ اللَّهِ أَمَاتَهَا
He-asws said: ‘One who extracts it from straying to guidance, so he has revived it, and one who extracts it from guidance to straying, so by Allah-azwj he has killed it’’.[33]
34- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: فَقِيهٌ وَاحِدٌ أَشَدُّ عَلَى إِبْلِيسَ مِنْ أَلْفِ عَابِدٍ
‘Al Amaali’ of the sheykh Al Tusi – By a chain of the brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, having said: ‘The one with understanding is severer upon Iblees-la than a thousand worshippers’’.[34]
35- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ وُزِنَ مِدَادُ الْعُلَمَاءِ بِدِمَاءِ الشُّهَدَاءِ فَيَرْجَحُ مِدَادُ الْعُلَمَاءِ عَلَى دِمَاءِ الشُّهَدَاءِ
‘Al Amaali’ of the sheykh Al Tusi – By the chain of Al Majashaie,
‘From Al-Sadiq-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘When it would be the Day of Qiyamah, the ink of the scholars would be (comparatively) weighed with the blood of the martyrs, and the ink of the scholars would outweigh the blood of the martyrs’’.[35]
36- ع، علل الشرائع الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ الْعَالِمَ وَ الْعَابِدَ فَإِذَا وَقَفَا بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ قِيلَ لِلْعَابِدِ انْطَلِقْ إِلَى الْجَنَّةِ وَ قِيلَ لِلْعَالِمِ قِفْ تَشْفَعْ لِلنَّاسِ بِحُسْنِ تَأْدِيبِكَ لَهُمْ
‘Ilal Al Sharaie’ – Al Attar, from his father, from Ibn Isa, from Yunus, from one who mentioned it,
‘From Abu Abdullah-asws having said: ‘When it would be the Day of Qiyamah, Allah-azwj Mighty and Majestic would Resurrect the scholar and the worshipper. When they both pause in front of Allah-azwj Mighty and Majestic, He-azwj would Say to the worshipper: “Go to the Paradise!”, and He-azwj would Say to the scholar: “Pause, intercede for the people due to the excellence of your educating them’’.[36]
37- ع، علل الشرائع أَبُو الْحَسَنِ طَاهِرُ بْنُ مُحَمَّدِ بْنِ يُونُسَ الْفَقِيهُ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْهَرَوِيِّ عَنْ أَحْمَدَ بْنِ تَمِيمٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدَةَ عَنْ مُحَمَّدِ بْنِ حَمِيدَةَ الرَّازِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ أَبِي الدَّرْدَاءِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَجْمَعُ الْعُلَمَاءَ يَوْمَ الْقِيَامَةِ وَ يَقُولُ لَهُمْ لَمْ أَضَعْ نُورِي وَ حِكْمَتِي فِي صُدُورِكُمْ إِلَّا وَ أَنَا أُرِيدُ بِكُمْ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ اذْهَبُوا فَقَدْ غَفَرْتُ لَكُمْ عَلَى مَا كَانَ مِنْكُمْ
‘Ilal Al Sharaie’ – Abu Al-Hassan Tahir Bin Muhammad Bin Yunus the jurist, from Muhammad Bin Usman Al Harwy, from Ahmad Bin Tameem, from Muhammad Bin Ubeyda, from Muhammad Bin Hameyda Al Razy, from Muhammad Bin Isa, from Abdullah Ibn Yazeed, from Abu Al Darda’a who said,
‘I heard Rasool-Allah-saww saying: ‘Allah-azwj Mighty and Majestic would Gather the scholars on the Day of Qiyamah and would be Saying to them: “I-azwj did not Place My-azwj Light and My-azwj Wisdom in your chests except and I-azwj Intended with you goodness of the world and the Hereafter. Go, for I-azwj have Forgiven you upon whatever happened from you’’.[37]
38- مع، معاني الأخبار الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ يُونُسَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الم هُوَ حَرْفٌ مِنْ حُرُوفِ اسْمِ اللَّهِ الْأَعْظَمِ الْمُقَطَّعِ فِي الْقُرْآنِ الَّذِي يُؤَلِّفُهُ النَّبِيُّ ص أَوِ الْإِمَامُ فَإِذَا دَعَا بِهِ أُجِيبَ ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ
‘Ma’any Al Akhbaar’ – Al Hamdany, from Ali, from his father, from Yahya Bin Umran, from Yunus, from Sa’dan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Alif Lam Meem [2:1] – it is a letter from the letter of a Magnificent Name of Allah-azwj, the abbreviated in the Quran which the Prophet-saww composes, or the Imam-asws. Thus whenever he-saww supplicates with it, is Answered. That is the Book. There is no doubt in it (and) is Guidance for the pious [2:2]’.
قَالَ بَيَانٌ لِشِيعَتِنَا الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ يُقِيمُونَ الصَّلاةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ قَالَ مِمَّا عَلَّمْنَاهُمْ يَبُثُّونَ وَ مِمَّا عَلَّمْنَاهُمْ مِنَ الْقُرْآنِ يَتْلُونَ
He-asws said: ‘An explanation for our-asws Shias’. Those who are believing in the unseen and are establishing the Salat, and from what We have Graced them, they are spending [2:3], he-asws said: ‘From what we-asws teach them, they are transmitting, and from what we-asws teach them from the Quran, they are reciting’’.[38]
39- ل، الخصال فِي الْأَرْبَعِمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلِّمُوا صِبْيَانَكُمْ مَا يَنْفَعُهُمُ اللَّهُ بِهِ لَا يَغْلِبُ عَلَيْهِمُ الْمُرْجِئَةُ بِرَأْيِهَا
In ‘The four hundred’ – Amir Al-Momineen-asws said: ‘Teach your children what Allah-azwj would Benefit them with (so that) the Murjiites will not overcome them with their opinions.[39]
40- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ عَاصِمٍ عَنِ الْمُفَضَّلِ بْنِ سَالِمٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مُعَلِّمَ الْخَيْرِ يَسْتَغْفِرُ لَهُ دَوَابُّ الْأَرْضِ وَ حِيتَانُ الْبَحْرِ وَ كُلُّ ذِي رُوحٍ فِي الْهَوَاءِ وَ جَمِيعُ أَهْلِ السَّمَاءِ وَ الْأَرْضِ وَ إِنَّ الْعَالِمَ وَ الْمُتَعَلِّمَ فِي الْأَجْرِ سَوَاءٌ يَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَفَرَسَيْ رِهَانٍ يَزْدَحِمَانِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Abu Najran and Muhammad Bin Al Husayn, from Amro Bin Aasim, from Al Mufazzal Bin Salim, from Jabir, from;
Abu Ja’far-asws says that Rasool-Allah-saww said: ‘The good teacher, there would seek Forgiveness for him, the animals of the earth, and fishes of the sea, and everyone with a soul in the atmosphere, and the entirety of the inhabitants of the sky and the earth; and that the teacher and the student are equal in the Recompense. They would both come on the Day of Qiyamah like two racing horses competing’’.[40]
41- ير، بصائر الدرجات ابْنُ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مُعَلِّمُ الْخَيْرِ تَسْتَغْفِرُ لَهُ دَوَابُّ الْأَرْضِ وَ حِيتَانُ الْبَحْرِ وَ كُلُّ صَغِيرَةٍ وَ كَبِيرَةٍ فِي أَرْضِ اللَّهِ وَ سَمَائِهِ
‘Basaair Al Darajaat’ – Ibn Hashim, from Al Husayn Bin Sayf, from his father, from Umar and Bin Shimr, from Jabir, from;
Abu Abdullah-asws says that for the good teacher, there would seek Forgiveness for him, the animals of the earth, and the fish of the sea, and every small and large in the land of Allah-azwj and His-azwj sky.[41]
42- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمُؤْمِنُ الْعَالِمُ أَعْظَمُ أَجْراً مِنَ الصَّائِمِ الْقَائِمِ الْغَازِي فِي سَبِيلِ اللَّهِ وَ إِذَا مَاتَ ثُلِمَ فِي الْإِسْلَامِ ثُلْمَةٌ لَا يَسُدُّهَا شَيْءٌ إِلَى يَوْمِ الْقِيَامَةِ
‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from Muhammad Bin Al Husayn, from Ibn Asbaat, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The believing scholar is of greater Recompense than the Fasting one, the standing one (in Salat) is the fighter in the Way of Allah-azwj. And when he dies, a gap opens up in Al-Islam which nothing would plug it up to the Day of Qiyamah’’.[42]
43- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ عَلَّمَ خَيْراً فَلَهُ بِمِثْلِ أَجْرِ مَنْ عَمِلَ بِهِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘One who teaches a good (thing), for him would be a Recompense like the one who acts with it.
قُلْتُ فَإِنْ عَلَّمَهُ غَيْرَهُ يَجْرِي ذَلِكَ لَهُ
I said, ‘Supposing he were to teach him something else, would that flow for him (as well)?’
قَالَ إِنْ عَلَّمَهُ النَّاسَ كُلَّهُمْ جَرَى لَهُ
He-asws said: ‘Even if he had taught the entirety of the people, it would (still) flow for him’.
قُلْتُ فَإِنْ مَاتَ
I said, ‘Supposing he dies?’
قَالَ وَ إِنْ مَاتَ
He-asws said: ‘And even if he dies.[43]
44- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الْحَارِثِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَجِيءُ الرَّجُلُ يَوْمَ الْقِيَامَةِ وَ لَهُ مِنَ الْحَسَنَاتِ كَالسَّحَابِ الرُّكَامِ أَوْ كَالْجِبَالِ الرَّوَاسِي فَيَقُولُ يَا رَبِّ أَنَّى لِي هَذَا وَ لَمْ أَعْمَلْهَا
‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from Muhammad Bin Al Husayn, from Muhammad Bin Hammad Al Karisy, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The man would come on the Day of Qiyamah, and for him, from the good deeds like the pile of clouds, or like the tall mountains, so he would be saying, ‘O Lord-azwj! This is for me although I did not do anything for it?’
فَيَقُولُ هَذَا عِلْمُكَ الَّذِي عَلَّمْتَهُ النَّاسَ يَعْمَلُ بِهِ مَنْ بَعْدَكَ
He-azwj would Say: “This is your knowledge which you taught the people who acted with it from after you.[44]
45- ير، بصائر الدرجات ابْنُ يَزِيدَ وَ ابْنُ هَاشِمٍ مَعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَمِيرَةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: عَالِمٌ يُنْتَفَعُ بِعِلْمِهِ أَفْضَلُ مِنْ عِبَادَةِ سَبْعِينَ أَلْفَ عَابِدٍ
‘Basaair Al Darajaat’ – Ibn Yazeed and Ibn Hashim both together, from Ibn Abu Umeyr, from Ibn Umeyra, from Al Sumaly,
‘From Abu Ja’far-asws having said: ‘A scholar benefitting (others) by his knowledge is superior than the worship of seventy thousand worshippers.[45]
46- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ النُّجُومِ لَيْلَةَ الْبَدْرِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Hamad Bin Isa, from Al Qadah,
‘From Abu Abdullah-asws, from his-asws father-asws, having said: ‘Rasool-Allah-saww said: ‘The merit of the scholar over the worshipper is like the merit of the moon over the rest of the stars on the night of the full moon’’.[46]
47- ير، بصائر الدرجات بِهَذَا الْإِسْنَادِ عَنْهُ ع قَالَ: فَضْلُ الْعِلْمِ أَحَبُّ إِلَيَّ مِنْ فَضْلِ الْعِبَادَةِ
‘Basaair Al Darajaat’ – By this chain,
‘From him-asws having said: ‘The merit of the scholar is more beloved to me-asws than the merit of the worship.[47]
48- ير، بصائر الدرجات مُحَمَّدُ بْنُ حَسَّانَ عَنْ أَبِي طَاهِرٍ أَحْمَدَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ وَبَدٍ عَنِ الدَّوَاوَنْدِيِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: يَأْتِي صَاحِبُ الْعِلْمِ قُدَّامَ الْعَابِدِ بِرَبْوَةٍ مَسِيرَةَ خَمْسِمِائَةِ عَامٍ
‘Basaair Al Darajaat’ – Muhammad Bin Hasaan, from Abu Tahir Ahmad Bin Isa, from Muhammad Bin Wabad, from Al Dawandy,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘The owner of the knowledge (scholar) would come in front of the worshipper with awe, by a travel distance of five hundred years.[48]
49- ير، بصائر الدرجات عُمَرُ بْنُ مُوسَى عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: إِنَّ فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الشَّمْسِ عَلَى الْكَوَاكِبِ وَ فَضْلَ الْعَابِدِ عَلَى غَيْرِ الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى الْكَوَاكِبِ
‘Basaair Al Darajaat’ – Umar Bin Musa, from Haroun, from Ibn Ziyad,
Al-Sadiq-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘The merit of the scholar over the worshipper is like the merit of the sun over the stars, and the merit of the worshipper over the non-worshipper is like the merit of the moon over the stars’’.[49]
50- ير، بصائر الدرجات ابْنُ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَالِمٌ أَفْضَلُ مِنْ أَلْفِ عَابِدٍ وَ مِنْ أَلْفِ زَاهِدٍ
‘Basaair Al Darajaat’ – Ibn Isa, from Muhammad Al Barqy, from one who mentioned it,
‘From Abu Abdullah-asws having said: ‘A scholar is superior to a thousand worshippers, and (superior) than a thousand ascetics’.
وَ قَالَ ع عَالِمٌ يُنْتَفَعُ بِعِلْمِهِ أَفْضَلُ مِنْ عِبَادَةِ سَبْعِينَ أَلْفَ عَابِدٍ
And he-asws said: ‘A scholar benefitting (others) by his knowledge is superior to the worship of seventy thousand worshippers’’.[50]
51- ير، بصائر الدرجات ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَكْعَةٌ يُصَلِّيهَا الْفَقِيهُ أَفْضَلُ مِنْ سَبْعِينَ أَلْفَ رَكْعَةٍ يُصَلِّيهَا الْعَابِدُ
‘Basaair Al Darajaat’ – Ibn Isa, from Al Bazanty, from one who mentioned it,
‘From Abu Abdullah-asws having said: ‘A unit (of Salat) the understanding one prays, is better than seventy thousand units prayed by the worshipper.[51]
52- ثو، ثواب الأعمال الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَمَّنْ رَوَاهُ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَتَكَلَّمُ الرَّجُلُ بِكَلِمَةِ حَقٍّ يُؤْخَذُ بِهَا إِلَّا كَانَ لَهُ مِثْلُ أَجْرِ مَنْ أَخَذَ بِهَا وَ لَا يَتَكَلَّمُ بِكَلِمَةِ ضَلَالٍ يُؤْخَذُ بِهَا إِلَّا كَانَ عَلَيْهِ مِثْلُ وِزْرِ مَنْ أَخَذَ بِهَا
‘Sawab Al Amaal’ – Al Attar, from his father, from Ibn Isa, from Muhammad Al Barqy, from one who reported it, from Aban,
‘From Abdul Rahman son of Abu Abdullah-asws said, ‘Abu Abdullah-asws said: ‘The man will not speak a word of truth which is taken with, except there would be for him a Recompense like of the one who took with it, and he will not speak a word of straying which is taken with except upon him would be a burden of like of the one who took with it’’.[52]
53- سن، المحاسن أَبِي عَنِ الْبَزَنْطِيِّ عَنْ أَبَانٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ عَلَّمَ بَابَ هُدًى كَانَ لَهُ أَجْرُ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أُجُورِهِمْ وَ مَنْ عَلَّمَ بَابَ ضَلَالٍ كَانَ لَهُ وِزْرُ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أَوْزَارِهِمْ
‘Al Mahasin’ – My father, from Al Bazanty, from Aban, from Al A’la, from Muhammad,
‘From Abu Ja’far-asws having said: ‘One who teaches a door of guidance, there would be for him the Recompense (like) of the one who acts with it, and there would be no reduction with those, of their Recompenses, and one who teaches a door of straying, there would be for him a burden of the one who acts with it, and there would be no reduction from those of their burdens’’.[53]
54- سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْبَطَائِنِيِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تُخَاصِمُوا النَّاسَ فَإِنَّ النَّاسَ لَوِ اسْتَطَاعُوا أَنْ يُحِبُّونَا لَأَحَبُّونَا
‘Al Mahasin’ – My father, from Al Qasim Bin Muhammad, from Al Batainy, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Do not quarrel with the people, for if the people were capable of loving us-asws, they would have loved us-asws.[54]
55- سن، المحاسن أَخِي عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ لِي أَهْلَ بَيْتٍ وَ هُمْ يَسْمَعُونَ مِنِّي أَ فَأَدْعُوهُمْ إِلَى هَذَا الْأَمْرِ
‘Al Mahasin’ – My brother, from Ali Bin Al Noman, from Ibn Muskan, from Suleyman Bin Khalid who said,
‘I said to Abu Abdullah-asws, ‘There is a family for me, and they are listening to me. Shall I call them to this matter (Wilayah)?’
قَالَ نَعَمْ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ الْمُرَادُ بِهَا الْأَصْنَامُ أَوْ حِجَارَةُ الْكِبْرِيتِ
He-asws said: ‘Yes. Allah-azwj is Saying in His-azwj Book: “O you who believe! Save yourselves and your families from a Fire whose fuel are the people and the stones [66:6], the intended with it are the idols, or sulphuric rocks’’.[55]
56- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسادٍ فِي الْأَرْضِ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً
‘Al Mahasin’ – Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The Words of Allah-azwj the Exalted: the one who kills a soul for other than a soul (in retaliation), or (for) mischief in the earth, then it would be as if he killed the entirety of the people; and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32].
فَقَالَ مَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى فَقَدْ أَحْيَاهَا وَ مَنْ أَخْرَجَهَا مِنْ هُدًى إِلَى ضَلَالٍ فَقَدْ قَتَلَهَا
He-asws said: ‘One who extracts is from straying to guidance, so he has revived it, and one who extracts if from guidance to straying, so he has killed it’’.[56]
57- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع قَوْلُ اللَّهِ فِي كِتَابِهِ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً
‘Al Mahasin’ – Ali Bin Al Hakam, from Aban Bin Usman, from Fazeyl who said,
‘I said to Abu Ja’far-asws, ‘The Words of Allah-azwj in His-azwj Book: and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]’.
قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ قُلْتُ فَمَنْ أَخْرَجَهَا مِنْ ضَلَالٍ إِلَى هُدًى
He-asws said: ‘One who is burnt or drowns’.
I said, ‘So (what about) one who extracts it from straying to guidance?’
فَقَالَ ذَلِكَ تَأْوِيلُهَا الْأَعْظَمُ
He-asws said: ‘That is its magnificent interpretation’’.[57]
58- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْأَلُكَ أَصْلَحَكَ اللَّهُ قَالَ نَعَمْ
‘Al Mahasin’ – My father, from Al Nazar, from Yahya Al Bajaly, from Abu Khalid Al Qamat, from Humran who said,
‘I said to Abu Abdullah-asws said, ‘Can I ask you-asws (something), may Allah-azwj Keep you-asws well?’ He-asws said:’ Yes’.
قَالَ كُنْتُ عَلَى حَالٍ وَ أَنَا الْيَوْمَ عَلَى حَالٍ أُخْرَى كُنْتُ أَدْخُلُ الْأَرْضَ فَأَدْعُو الرَّجُلَ وَ الِاثْنَيْنِ وَ الْمَرْأَةَ فَيُنْقِذُ اللَّهُ مَنْ يَشَاءُ وَ أَنَا الْيَوْمَ لَا أَدْعُو أَحَداً
He said, ‘I used to be upon a (particular) state, and today I am upon another state. I used to enter the land, and call (to Wilayah), the one man, the two, the woman, so Allah-azwj Saved the one He-azwj se Desired to, and today I do not call anyone.
فَقَالَ وَ مَا عَلَيْكَ أَنْ تُخَلِّيَ بَيْنَ النَّاسِ وَ بَيْنَ رَبِّهِمْ فَمَنْ أَرَادَ اللَّهُ أَنْ يُخْرِجَهُ مِنْ ظُلْمَةٍ إِلَى نُورٍ أَخْرَجَهُ ثُمَّ قَالَ وَ لَا عَلَيْكَ إِنْ آنَسْتَ مِنْ أَحَدٍ خَيْراً أَنْ تَنْبِذَ إِلَيْهِ الشَّيْءَ نَبْذاً
He-asws said: ‘And what is against you if you leave the people alone with their Lord-azwj? The one Allah-azwj Intends to Extract him from darkness to light, He-azwj would Extract him’. Then he-asws said: ‘And it is not upon you that you perceive good from anyone, that you should throw to him the thing with a throwing’.
فَقُلْتُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مِنْ حَرَقٍ أَوْ غَرَقٍ أَوْ غَدْرٍ ثُمَّ سَكَتَ فَقَالَ تَأْوِيلُهَا الْأَعْظَمُ أَنْ دَعَاهَا فَاسْتَجَابَتْ لَهُ
I said, ‘Inform me about the Words of Allah-azwj: and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]’. He-asws said: ‘One who either gets burnt, or drowns, or (gets killed by) treachery’. Then he-asws was silent and he-asws said: ‘Its magnificent interpretation is if he calls it, it responds to him’’.[58]
59- شي، تفسير العياشي عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ قَالَ كِتَابُ عَلِيٍّ لَا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ قَالَ الْمُتَّقُونَ شِيعَتُنَا الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ يُقِيمُونَ الصَّلاةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ وَ مِمَّا عَلَّمْنَاهُمْ يَبُثُّونَ
Tafseer Al Ayyashi – From Sa’dan Bin Muslim, from one of his companions,
‘From Abu Abdullah-asws regarding the Words of the Exalted: Alif Lam Meem [2:1] That is the Book. There is no doubt in it is Guidance for the pious [2:2]. He-asws said: ‘The pious are our-asws Shias, Those, who are believing in the unseen and are establishing the Salat, and from what We have Graced them, they are spending [2:3], he-asws said: ‘From what we-asws teach them, they are transmitting’’.[59]
60- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ لَمْ يَقْتُلْهَا أَوْ أَنْجَاهَا مِنْ غَرَقٍ أَوْ حَرَقٍ أَوْ أَعْظَمَ مِنْ ذَلِكَ كُلِّهِ يُخْرِجُهَا مِنْ ضَلَالَةٍ إِلَى هُدًى
Tafseer Al Ayyashi – Muhammad Bin Muslim,
‘From Abu Ja’far-asws said: ‘Regarding the Words of the Exalted: ‘and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]. He-asws said: ‘Did not kill it, or rescued it from drowning, or burning, or greater than all of that, extracted it from straying to guidance’’.[60]
61- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً قَالَ مَنِ اسْتَخْرَجَهَا مِنَ الْكُفْرِ إِلَى الْإِيمَانِ
Tafseer Al Ayyashi – From Abu Baseer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the Words of the Exalted: ‘and the one who revives it (a person), so it would be as if he has revived the entirety of the people [5:32]. He-asws said: ‘Extracted it from the Kufr to the Eman’’.[61]
62- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قَالَ لِي أَبْلِغْ خَيْراً وَ قُلْ خَيْراً وَ لَا تَكُونَنَّ إِمَّعَةً
From the book Al Masheykha of Ibn Mahboub, from Al Fazl,
‘From Abu Al-Hassan Musa-asws, having said to me: ‘Deliver goodness and say good things, and do not become ‘Immat’’.
قَالَ: وَ مَا الْإِمَّعَةُ
He (the narrator) said, ‘And what is the ‘Immat’?’
قَالَ لَا تَقُولَنَّ أَنَا مَعَ النَّاسِ وَ أَنَا كَوَاحِدٍ مِنَ النَّاسِ إِنَّ رَسُولَ اللَّهِ ص قَالَ أَيُّهَا النَّاسُ إِنَّمَا هُمَا نَجْدَانِ نَجْدُ خَيْرٍ وَ نَجْدُ شَرٍّ فَمَا بَالُ نَجْدِ الشَّرِّ أَحَبُّ إِلَيْكُمْ مِنْ نَجْدِ الْخَيْرِ
He-asws said: ‘You should not be saying, ‘I am with the people’, and, ‘I am like one of the people’. Rasool-Allah-saww said: ‘O you people! But rather, there are two ways, a way of good, and a way of evil. So what is the matter, the way of evil is more beloved to you than the way of good?’’[62]
63- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ عَنْ أَبِي مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ: لَقِيَنِي أَبُو عَبْدِ اللَّهِ ع فِي بَعْضِ طُرُقِ الْمَدِينَةِ لَيْلًا فَقَالَ لِي يَا حَارِثُ فَقُلْتُ نَعَمْ
‘Al Saraair’ – From the book Al Mashekha, from Abu Muhammad, from Al Haris Bin Al Mugheira who said,
‘Abu Abdullah-asws met me in one of the roads of Al-Medina at night, and he-asws said: ‘O Haris!’ I said, ‘Yes’.
فَقَالَ أَمَا لَتَحْمِلُنَّ ذُنُوبَ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ ثُمَّ مَضَى
He-asws said: ‘But, the sins of your foolish ones would be loaded upon your scholars!’ Then he-asws went.
قَالَ ثُمَّ أَتَيْتُهُ فَاسْتَأْذَنْتُ عَلَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ لِمَ قُلْتَ لَتَحْمِلُنَّ ذُنُوبَ سُفَهَائِكُمْ عَلَى عُلَمَائِكُمْ فَقَدْ دَخَلَنِي مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ
He (the narrator) said, ‘Then I went over to him-asws, and sought permission to (see) him, and I said, ‘May I be sacrificed for you-asws! Why did you-asws say: ‘Your scholars would be bearing the sins of your foolish ones’? A grievous matter has entered me from that!’
فَقَالَ نَعَمْ مَا يَمْنَعُكُمْ إِذَا بَلَغَكُمْ عَنِ الرَّجُلِ مِنْكُمْ مَا تَكْرَهُونَهُ مِمَّا يَدْخُلُ بِهِ عَلَيْنَا الْأَذَى وَ الْعَيْبُ عِنْدَ النَّاسِ أَنْ تَأْتُوهُ فَتُؤَنِّبُوهُ وَ تَعِظُوهُ وَ تَقُولُوا لَهُ قَوْلًا بَلِيغاً
He-asws said: ‘Yes. What prevents you, when it reaches you about the man from you what you dislike, by what can bring harm to us-asws, and the faulting (the People-asws of the Household) in the presence of the people, that you should go to him and rebuke him, and advise him, and speak to him a conclusive word?’
فَقُلْتُ لَهُ إِذًا لَا يَقْبَلُ مِنَّا وَ لَا يُطِيعُنَا
I said to him-asws, ‘Supposing he does not accept from us nor obey us?’
قَالَ فَقَالَ فَإِذًا فَاهْجُرُوهُ عِنْدَ ذَلِكَ وَ اجْتَنِبُوا مُجَالَسَتَهُ
He-asws said: ‘Then flee from him at that, and keep away from his gatherings.[63]
64- سر، السرائر مِنْ كِتَابِ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ دَعَا إِلَى ضَلَالٍ لَمْ يَزَلْ فِي سَخَطِ اللَّهِ حَتَّى يَرْجِعَ مِنْهُ
‘Al Saraair’ – From the book of Abdullah Bin Bakeyr,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who calls towards straying, would not cease to be in the Wrath of Allah-azwj he retracts from it’’.[64]
65- غو، غوالي اللئالي قَالَ النَّبِيُّ ص إِذَا مَاتَ الْمُؤْمِنُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ.
‘Gawaly Al La’aly’ – The Prophet-saww said: ‘When the Momin dies, his deeds are cut off except from three – A flowing charity, or a knowledge (other people) are benefitting with it, or a righteous son supplicating for him.[65]
66- وَ قَالَ ص يَا عَلِيُّ نَوْمُ الْعَالِمِ أَفْضَلُ مِنْ أَلْفِ رَكْعَةٍ يُصَلِّيهَا الْعَابِدُ يَا عَلِيُّ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَ لَا عِبَادَةَ مِثْلُ التَّفَكُّرِ
And he-saww said: ‘O Ali-asws! Sleep of the scholar is superior to a thousand Cycles of Salat prayed by the worshipper. O Ali-asws! There is no poverty severer than the ignorance, nor is there any (act of) worship like the pondering.[66]
67- وَ قَالَ ص عُلَمَاءُ أُمَّتِي كَأَنْبِيَاءِ بَنِي إِسْرَائِيلَ
And he-saww said: ‘Scholars of my-saww community are like the Prophets-as of the Children of Israel.[67]
68- جا، المجالس للمفيد أَبُو غَالِبٍ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الزُّرَارِيِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ خَارِجَةَ بْنِ مُصْعَبٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ الْعَبْدِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا أَخَذَ اللَّهُ مِيثَاقاً مِنْ أَهْلِ الْجَهْلِ بِطَلَبِ تِبْيَانِ الْعِلْمِ حَتَّى أَخَذَ مِيثَاقاً مِنْ أَهْلِ الْعِلْمِ بِبَيَانِ الْعِلْمِ لِلْجُهَّالِ لِأَنَّ الْعِلْمَ قَبْلَ الْجَهْلِ
‘Al Majaaslis’ – Abu Khalib Ahmad Bin Muhammad, from Muhammad Bin Suleyman Al Zarary, from Muhammad Ibn Al Husayn, from Muhammad Bin Yahya, from Gayas Bin Ibrahim, from Kharjat Bin Mas’ab, from Muhammad Bin Abu Umeyr Al Abdy who said,
‘Amir Al-Momineen-asws said: ‘Allah-azwj did not Take a Covenant from the ignorant people to seek the explanation of the knowledge until He-azwj (first) Took a Covenant from the knowledgeable people to explain the knowledge to the ignorant ones, because the knowledge is before the ignorance (in priority)’’.[68]
69- م، تفسير الإمام عليه السلام قَالَ الْإِمَامُ ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع فِي قَوْلِهِ تَعَالَى وَ لَكُمْ فِي الْقِصاصِ حَياةٌ يا أُولِي الْأَلْبابِ لَعَلَّكُمْ تَتَّقُونَ عِبَادَ اللَّهِ هَذَا قِصَاصُ قَتْلِكُمْ لِمَنْ تَقْتُلُونَهُ فِي الدُّنْيَا وَ تُفْنُونَ رُوحَهُ أَ وَ لَا أُنَبِّئُكُمْ بِأَعْظَمَ مِنْ هَذَا الْقَتْلِ وَ مَا يُوجِبُ اللَّهُ عَلَى قَاتِلِهِ مَا هُوَ أَعْظَمُ مِنْ هَذَا الْقِصَاصِ
Tafseer of the Imam (Hassan Al-Askari-asws) – The Imam-asws said: ‘Ali-asws Bin Al-Husayn-asws said regarding the Words of the Exalted: And for you, in the retaliation, there is life, O ones of understanding, perhaps you would be fearing [2:179]: ‘Servants of Allah-azwj! This retaliation is your killing the one who kills in the world and his soul perishes. Or, shall I-asws inform you of the killing greater than this, and what Allah-azwj has Obligated upon his killer what is greater than this retaliation?’
قَالُوا بَلَى يَا ابْنَ رَسُولِ اللَّهِ
They said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ أَعْظَمُ مِنْ هَذَا الْقَتْلِ أَنْ تَقْتُلَهُ قَتْلًا لَا يَنْجَبِرُ وَ لَا يَحْيَا بَعْدَهُ أَبَداً
He-asws said: ‘Greater than this killing is if you kill him with a killing, there is neither any correction nor any revival after it, ever!’
قَالُوا مَا هُوَ
They said, ‘What is it?’
قَالَ أَنْ يُضِلَّهُ عَنْ نُبُوَّةِ مُحَمَّدٍ ص وَ عَنْ وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ يَسْلُكَ بِهِ غَيْرَ سَبِيلِ اللَّهِ وَ يُغْوِيَهُ بِاتِّبَاعِ طَرِيقِ أَعْدَاءِ عَلِيٍّ ع وَ الْقَوْلِ بِإِمَامَتِهِمْ وَ دَفْعِ عَلِيٍّ ع عَنْ حَقِّهِ وَ جَحْدِ فَضْلِهِ فَهَذَا هُوَ الْقَتْلُ الَّذِي هُوَ تَخْلِيدُ هَذَا الْمَقْتُولِ فِي نَارِ جَهَنَّمَ فَجَزَاءُ هَذَا الْقَتْلِ مِثْلُ ذَلِكَ الْخُلُودِ فِي نَارِ جَهَنَّمَ
He-asws said: ‘If you were to stray him away from the Prophet-hood of Muhammad-saww and away from the Wilayah of Ali-asws Bin Abu Talib-asws, and make him travel upon other than the Way of Allah-azwj, and degrade him to follow the road of the enemies of Ali-asws, and the speaking with their imamate, and repel Ali-asws from his-asws right, and fight against his-asws merits. So this is the killing which is eternal of the one killed to be in the Fire of Hell. Thus, the Recompense of this killing is similar to that of eternity in the Fire of Hell.[69]
70- ضه، روضة الواعظين قَالَ النَّبِيُّ ص إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ صَدَقَةٍ تَجْرِي لَهُ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ
‘Rowzat Al Waizeen’ –
The Prophet-saww said: ‘When a human being dies, his deeds are cut-off except from three – knowledge (the others) are benefitting with, or a charity flowing for him, or a righteous son supplicating for him.[70]
71- ضه، روضة الواعظين قَالَ النَّبِيُّ ص سَاعَةٌ مِنْ عَالِمٍ يَتَّكِئُ عَلَى فِرَاشِهِ يَنْظُرُ فِي عَمَلِهِ خَيْرٌ مِنْ عِبَادَةِ الْعَابِدِ سَبْعِينَ عَاماً
‘Rowzat Al Waizeen’ –
The Prophet-saww said: ‘An hour of a scholar reclining upon his bed, looking into his own deeds, is better than the worship of seventy years of the worshipper’’.[71]
72- وَ قَالَ ص فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ سَبْعِينَ دَرَجَةً بَيْنَ كُلِّ دَرَجَتَيْنِ حُضْرُ الْفَرَسِ سَبْعِينَ عَاماً وَ ذَلِكَ أَنَّ الشَّيْطَانَ يَدَعُ الْبِدْعَةَ لِلنَّاسِ فَيُبْصِرُهَا الْعَالِمُ فَيَنْهَى عَنْهَا وَ الْعَابِدُ مُقْبِلٌ عَلَى عِبَادَتِهِ لَا يَتَوَجَّهُ لَهَا وَ لَا يَعْرِفُهَا
And he-saww said: ‘The merit of the scholar over the worshipper is of seventy levels, between every two levels is the run of the horse for seventy years, and that is, if the Satan-la begins an innovation for the people, the scholar comes to it, he would forbid from it, and the worshipper would be concentrating upon his (act of) worship, neither paying attention to it, nor recognising it’’.[72]
73- ضه، روضة الواعظين قَالَ النَّبِيُّ ص أَ لَا أُحَدِّثُكُمْ عَنْ أَقْوَامٍ لَيْسُوا بِأَنْبِيَاءَ وَ لَا شُهَدَاءَ يَغْبِطُهُمْ يَوْمَ الْقِيَامَةِ الْأَنْبِيَاءُ وَ الشُّهَدَاءُ بِمَنَازِلِهِمْ مِنَ اللَّهِ عَلَى مَنَابِرَ مِنْ نُورٍ
‘Rowzat Al Waizeen’ –
The Prophet-saww said: ‘Shall I-saww narrate to you about a people who are neither Prophets-as nor martyrs, and will be envied by the Prophets-as and the martyrs of their status from Allah-azwj being upon pulpits of light?’
فَقِيلَ مَنْ هُمْ يَا رَسُولَ اللَّهِ
It was said, ‘Who are they, O Rasool-Allah-saww!’
قَالَ هُمُ الَّذِينَ يُحَبِّبُونَ عِبَادَ اللَّهِ إِلَى اللَّهِ وَ يُحَبِّبُونَ عِبَادَ اللَّهِ إِلَيَّ قَالَ يَأْمُرُونَهُمْ بِمَا يُحِبُّ اللَّهُ وَ يَنْهَوْنَهُمْ عَمَّا يَكْرَهُ اللَّهُ فَإِذَا أَطَاعُوهُمْ أَحَبَّهُمُ اللَّهُ
He-saww said: ‘They are those who are making the servants of Allah-azwj love Allah-azwj, and they are making the servants of Allah-azwj love me-saww. They are enjoining them with what Allah-azwj Loves and are forbidding them from what Allah-azwj Hates. When they obey them, Allah-azwj Loves them’’.[73]
74- غو، غوالي اللئالي قَالَ النَّبِيُّ ص إِنَّ اللَّهَ لَا يَنْتَزِعُ الْعِلْمَ انْتِزَاعاً وَ لَكِنْ يَنْتَزِعُهُ بِمَوْتِ الْعُلَمَاءِ حَتَّى إِذَا لَمْ يَبْقَ مِنْهُمْ أَحَدٌ اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا فَأَفْتَوُا النَّاسَ بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا
‘Gaawaly Al La’aly’
The Prophet-saww said: ‘Allah-azwj Does not Snatch away the knowledge with a snatching, but He-azwj Snatches it by the death of a scholar. When there does not remain anyone, the people take the ignorant ones as their chiefs who issue Fatwas to the people without knowledge, so they stray and makes other to stray’’.[74]
75- ختص، الإختصاص قَالَ الْعَالِمُ ع مَنِ اسْتَنَّ بِسُنَّةٍ حَسَنَةٍ فَلَهُ أَجْرُهَا وَ أَجْرُ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْءٌ وَ مَنِ اسْتَنَّ بِسُنَّةٍ سَيِّئَةٍ فَعَلَيْهِ وِزْرُهَا وَ وِزْرُ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْءٌ
‘Al Ikhtisas’
The Scholar-asws said: ‘One who makes a practice with a good practice, for him would be its Recompense, and the Recompense of the one who acts with it, from without there being any reduction from their Recompenses by anything; and one who makes a practice with an evil practice, then upon him would be its burden and burden of the one who acts with it, without there being any reduction from their burdens by anything’’.[75]
76 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً أَوْ أَمَرَ بِمَعْرُوفٍ أَوْ نَهَى عَنْ مُنْكَرٍ أَوْ دَلَّ عَلَى خَيْرٍ أَوْ أَشَارَ بِهِ فَهُوَ شَرِيكٌ وَ مَنْ أَمَرَ بِسُوءٍ أَوْ دَلَّ عَلَيْهِ أَوْ أَشَارَ بِهِ فَهُوَ شَرِيكٌ
‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who intercedes a goodly intercession, or enjoins goodness, or forbids from evil, or points upon good, or indicates with it, so he would be a participant (in the good deed), and one who enjoins with evil, or points upon it, or indicates with it, so he is a participant (in the evil deed)’’.[76]
77 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَمْ يَمُتْ مَنْ تَرَكَ أَفْعَالًا تُقْتَدَى بِهَا مِنَ الْخَيْرِ وَ مَنْ نَشَرَ حِكْمَةً ذُكِرَ بِهَا
‘Kanz’ of Al Karajaky –
Amir Al-Momineen-asws said: ‘He does not die, the one who leaves behind deeds from the good which are followed with; and one who publicises wisdom would be remembered with it.[77]
78- وَ مِنْهُ، عَنِ النَّبِيِّ ص قَالَ: أَرْبَعٌ تَلْزَمُ كُلَّ ذِي حِجًى مِنْ أُمَّتِي
And from him-asws, from the Prophet-saww having said: ‘Four should be necessitated by everyone with acumen from my-saww community’.
قِيلَ وَ مَا هُنَّ يَا رَسُولَ اللَّهِ
It was said, ‘And what are these, O Rasool-Allah-saww?’
فَقَالَ اسْتِمَاعُ الْعِلْمِ وَ حِفْظُهُ وَ الْعَمَلُ بِهِ وَ نَشْرُهُ
He-saww said: ‘Listening intently to the knowledge, and memorising it, and the acting with it, and spreading it’’.[78]
79- عدة، عدة الداعي عَنِ النَّبِيِّ ص قَالَ: مِنَ الصَّدَقَةِ أَنْ يَتَعَلَّمَ الرَّجُلُ الْعِلْمَ وَ يُعَلِّمَهُ النَّاسَ
‘Uddat Al Daie,
‘From the Prophet-saww said: ‘From the (acts of) charity is that the man learns the knowledge and teaches it to the people’’.[79]
80- وَ قَالَ ص زَكَاةُ الْعِلْمِ تَعْلِيمُهُ مَنْ لَا يَعْلَمُهُ
He-saww said: ‘Zakat of the knowledge is that you teach it to the one who does not know it’’.[80]
81- وَ عَنِ الصَّادِقِ ع لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْعِلْمِ أَنْ يُعَلِّمَهُ أَهْلَهُ
And from Al-Sadiq-asws: ‘For everything there is Zakat, and Zakat of the knowledge is that you teach it to its rightful ones’’.[81]
82- وَ قَالَ ص يَا عَلِيُّ نَوْمُ الْعَالِمِ أَفْضَلُ مِنْ عِبَادَةِ الْعَابِدِ يَا عَلِيُّ رَكْعَتَانِ يُصَلِّيهِمَا الْعَالِمُ أَفْضَلُ مِنْ سَبْعِينَ رَكْعَةً يُصَلِّيهَا الْعَابِدُ
And he-saww (Rasool Allah) said: ‘O Ali-asws! Sleep of the scholar is superior than the worship of the worshipper. O Ali-asws! Two units of Salat the scholar prays is superior than seventy units of Salat prayed by the worshipper’’.[82]
83 مُنْيَةُ الْمُرِيدِ، قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ خُلَفَائِي
‘ Muniyat Al Mureed’ –
‘Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on my-saww Caliphs’.
فَقِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ خُلَفَاؤُكَ
It was said, ‘O Rasool-Allah-saww! And who are your-saww Caliphs?’
قَالَ الَّذِينَ يُحْيُونَ سُنَّتِي وَ يُعَلِّمُونَهَا عِبَادَ اللَّهِ
He-saww said: ‘Those-asws who are reviving my-saww Sunnah and are teaching it to the servants of Allah-azwj’’.[83]
84- وَ قَالَ ص فَقِيهٌ وَاحِدٌ أَشَدُّ عَلَى الشَّيْطَانِ مِنْ أَلْفِ عَابِدٍ
And he-saww said: ‘One understanding person is severer upon the satan-la than a thousand worshippers.[84]
85- وَ قَالَ ص إِنَّ مَثَلَ الْعُلَمَاءِ فِي الْأَرْضِ كَمَثَلِ النُّجُومِ فِي السَّمَاءِ يُهْتَدَى بِهَا فِي ظُلُمَاتِ الْبَرِّ وَ الْبَحْرِ فَإِذَا طُمِسَتْ أَوْشَكَ أَنْ تَضِلَّ الْهُدَاةُ
And he-saww (Rasool Allah-saww) said: ‘An example of the scholars in the earth is like an example of the stars in the sky. One can be guided by these in the darkness, in the land and the sea. So, when they are blocked out, or if you doubt, you will lose the guidance’’.[85]
86- وَ قَالَ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلْعُلَمَاءِ يَوْمَ الْقِيَامَةِ إِنِّي لَمْ أَجْعَلْ عِلْمِي وَ حُكْمِي فِيكُمْ إِلَّا وَ أَنَا أُرِيدُ أَنْ أَغْفِرَ لَكُمْ عَلَى مَا كَانَ مِنْكُمْ وَ لَا أُبَالِي
And he-saww said: ‘Allah-azwj Mighty and Majestic would be Saying to the scholars on the Day of Qiyamah: “I-azwj did not Make My-azwj Knowledge and My-azwj Wisdom to be among you except that I-azwj Intended to Forgive you upon whatever happens from you, and I-azwj don’t mind![86]
87- وَ قَالَ ص مَا تَصَدَّقَ النَّاسُ بِصَدَقَةٍ مِثْلَ عِلْمٍ يُنْشَرُ
And he-saww said: ‘The people cannot give charity with any charity like the publicised knowledge.[87]
88- وَ قَالَ ص مَا أَهْدَى الْمَرْءُ الْمُسْلِمُ عَلَى أَخِيهِ هَدِيَّةً أَفْضَلَ مِنْ كَلِمَةِ حِكْمَةٍ يَزِيدُهُ اللَّهُ بِهَا هُدًى وَ يَرُدُّهُ عَنْ رَدًى
And he-saww said: ‘The Muslim person cannot gift upon his brother any gift superior than a word of wisdom, Allah-azwj Increasing His-azwj Guidance with it, and Return him from the regress.[88]
89- وَ قَالَ ص أَفْضَلُ الصَّدَقَةِ أَنْ يَعْلَمَ الْمَرْءُ عِلْماً ثُمَّ يُعَلِّمَهُ أَخَاهُ
And he-saww said: ‘The most superior of the Charity is that the person learns knowledge, then teaches it to his brother’’.[89]
90- وَ قَالَ ص الْعَالِمُ وَ الْمُتَعَلِّمُ شَرِيكَانِ فِي الْأَجْرِ وَ لَا خَيْرَ فِي سَائِرِ النَّاسِ
And he-saww said: ‘The scholar and the student are both participants in the Recompense, and there is no good in the rest of the people.[90]
91- وَ قَالَ مُقَاتِلُ بْنُ سُلَيْمَانَ وَجَدْتُ فِي الْإِنْجِيلِ أَنَّ اللَّهَ تَعَالَى قَالَ لِعِيسَى ع عَظِّمِ الْعُلَمَاءَ وَ اعْرِفْ فَضْلَهُمْ فَإِنِّي فَضَّلْتُهُمْ عَلَى جَمِيعِ خَلْقِي إِلَّا النَّبِيِّينَ وَ الْمُرْسَلِينَ كَفَضْلِ الشَّمْسِ عَلَى الْكَوَاكِبِ وَ كَفَضْلِ الْآخِرَةِ عَلَى الدُّنْيَا وَ كَفَضْلِي عَلَى كُلِّ شَيْءٍ
And Maqatil Bin Suleyman said,
‘I found in the Evangel that Allah-azwj the Exalted Said to Isa-as: “Revere the scholars and recognise their merit, for I-azwj Merited them over the entirety of My-azwj creatures except for the Prophets-as and the Mursil Prophets-as, like the merit of the sun over the stars, and like the merit of the Hereafter over the world, and like My-azwj Merit over all things”’.[91]
92 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلَ عَلَى أَبِي جَعْفَرٍ ع رَجُلٌ فَقَالَ رَحِمَكَ اللَّهُ أُحَدِّثُ أَهْلِي
The book of Ja’far Bin Muhammad Bin Shareeh, from Humeyd Bin Shuayb, from Jabir Al Ju’fy,
‘From Abu Abdullah-asws having said: ‘A man came to Abu Ja’far-asws and he said, ‘May Allah-azwj have Mercy on you-asws! Shall I narrate to my family?’
قَالَ نَعَمْ إِنَّ اللَّهَ يَقُولُ يا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَ أَهْلِيكُمْ ناراً وَقُودُهَا النَّاسُ وَ الْحِجارَةُ وَ قَالَ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها
He-asws said: ‘Yes. Allah-azwj is Saying: O you who believe! Save yourselves and your families from a Fire whose fuel are the people and the stones [66:6]’. And he-asws said: ‘And instruct your family with the Salat and the perseverance upon it’’.[92]
باب 9 استعمال العلم و الإخلاص في طلبه و تشديد الأمر على العالم
CHAPTER 9
UTILISATION OF THE KNOWLEDGE, AND THE SINCERITY IN SEEKING IT, AND THE EMPHASIS OF THE COMMAND UPON THE KNOWLEDGE
الآيات البقرة أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ
The Verses – (Surah) Al-Baqarah: You are instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44].
آل عمران وَ لكِنْ كُونُوا رَبَّانِيِّينَ بِما كُنْتُمْ تُعَلِّمُونَ الْكِتابَ وَ بِما كُنْتُمْ تَدْرُسُونَ
(Surah) Aal e Imran-as: but Be learned (in Religion) with what you were learning the Book and with what you were teaching [3:79].
الشعراء وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ أَ لَمْ تَرَ أَنَّهُمْ فِي كُلِّ وادٍ يَهِيمُونَ وَ أَنَّهُمْ يَقُولُونَ ما لا يَفْعَلُونَ
(Surah) Al Shoara: And the poets, the deviators follow them [26:224] Do you not see them wandering around in every valley? [26:225] And they are saying what they are not doing [26:226].
الزمر فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ
(Surah) Al Zumar: therefore give glad tidings to My servants [39:17] Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
الصف يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ.
(Surah) Al Saff: O you those who believe! Why do you say that which you do not do? [61:2] It is most Hateful to Allah that you should say that which you do not do [61:3].
1- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع بِمَ يُعْرَفُ النَّاجِي
‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Yazeed, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘I said to Abu Abdullah Al-Sadiq-asws, ‘By what can the saved one (from Hell) be recognised?’
فَقَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَهُوَ نَاجٍ وَ مَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ.
He-asws said: ‘One whose deeds are in accordance to his words, so he is a saved one (from Hell), and one whose deeds do not happen to be in accordance with his words, so rather that one is of temporary Eman’’.[93]
2- لي، الأمالي للصدوق فِي كَلِمَاتِ الرَّسُولِ ص زِينَةُ الْعِلْمِ الْإِحْسَانُ
‘Al Amaali’ of Al Sadouq –
Among the speeches of the Rasool-saww: ‘Adornment of the knowledge, is doing the favour (to someone)’’.[94]
3- فس، تفسير القمي فِي قَوْلِهِ تَعَالَى فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ الصَّادِقُ ع نَزَلَتْ فِي قَوْمٍ وَصَفُوا عَدْلًا ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ
‘Tafseer Al Qummi’
Regarding the Words of the Exalted: So, they would be flung into it, they and the straying ones [26:94], he-asws said: ‘Al-Sadiq-asws said: ‘It was Revealed regarding a people who were attributing (themselves to be just) to others, then they were opposing it to something else’’.[95]
4- وَ فِي خَبَرٍ آخَرَ قَالَ: هُمْ بَنُو أُمَيَّةَ وَ الْغاوُونَ بَنُو فُلَانٍ
And in another Hadeeth, he-asws said: ‘They are the clan of Umayya and the deviators of the clan of so and so’’.[96]
5- فس، تفسير القمي أَبِي عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا حَفْصُ مَا أَنْزَلْتُ الدُّنْيَا مِنْ نَفْسِي إِلَّا بِمَنْزِلَةِ الْمَيْتَةِ إِذَا اضْطُرِرْتُ إِلَيْهَا أَكَلْتُ مِنْهَا
‘Tafseer Al Qummi’ – My father, from Al Isfahany, from Al Manqary, from Hafs who said,
‘Abu Abdullah-asws said: ‘O Hafs! What is the status of the world from myself-asws except it is as the status of the dead (carcass)? When I-asws am desperate to it, I-asws shall eat from it.
يَا حَفْصُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلِمَ مَا الْعِبَادُ عَلَيْهِ عَامِلُونَ وَ إِلَى مَا هُمْ صَائِرُونَ فَحَلُمَ عَنْهُمْ عِنْدَ أَعْمَالِهِمُ السَّيِّئَةِ لِعِلْمِهِ السَّابِقِ فِيهِمْ فَلَا يَغُرَّنَّكَ حُسْنُ الطَّلَبِ مِمَّنْ لَا يَخَافُ الْفَوْتَ
O Hafs! Allah-azwj Blessed and Exalted Knows what the worshippers (to Him-azwj) are doing, and to what they are coming to, so He-azwj Leaves them during their evil deeds due to His-azwj Preceding Knowledge regarding them. Therefore, do not be deceived by the excellent seeking of the one who does not fear the loss’.
ثُمَّ تَلَا قَوْلَهُ تَعَالَى تِلْكَ الدَّارُ الْآخِرَةُ الْآيَةَ وَ جَعَلَ يَبْكِي وَ يَقُولُ ذَهَبَتْ وَ اللَّهِ الْأَمَانِيُّ عِنْدَ هَذِهِ الْآيَةِ
Then he-asws recited the Words of the Exalted: That is the House of the Hereafter. [28:83] – the Verse, and he-asws went on to weep and he-asws was saying: By Allah-azwj! My-asws wishes (in the world) are gone because of this Verse’.
ثُمَّ قَالَ فَازَ وَ اللَّهِ الْأَبْرَارُ تَدْرِي مَنْ هُمْ هُمُ الَّذِينَ لَا يُؤْذُونَ الذَّرَّ كَفَى بِخَشْيَةِ اللَّهِ عِلْماً وَ كَفَى بِالاغْتِرَارِ بِاللَّهِ جَهْلًا
Then he-asws said: ‘By Allah-azwj, the righteous are successful. Do you know who they are? They are those who are not harming a particle, sufficing with the fear of Allah-azwj as knowledge and sufficing with being deceived about Allah-azwj as ignorance.
يَا حَفْصُ إِنَّهُ يُغْفَرُ لِلْجَاهِلِ سَبْعُونَ ذَنْباً قَبْلَ أَنْ يُغْفَرَ لِلْعَالِمِ ذَنْبٌ وَاحِدٌ وَ مَنْ تَعَلَّمَ وَ عَمِلَ وَ عَلَّمَ لِلَّهِ دُعِيَ فِي مَلَكُوتِ السَّمَاوَاتِ عَظِيماً فَقِيلَ تَعَلَّمَ لِلَّهِ وَ عَمِلَ لِلَّهِ وَ عَلَّمَ لِلَّهِ
O Hafs! He-azwj would Forgive the ignorant one of his seventy sins before He-azwj Forgives a single sin of the scholar; and one who learns, and acts, and teaches for the Sake of Allah-azwj, would be called as a great one in the kingdoms of the skies, and it would be said: ‘You learnt for the Sake of Allah-azwj, and acted for the Sake of Allah-azwj, and taught for the Sake of Allah-azwj’’.
قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ الزُّهْدِ فِي الدُّنْيَا
I said, ‘May I be sacrificed for you-asws! What is the limit of the ascetism in the world?’
فَقَالَ فَقَدْ حَدَّ اللَّهُ فِي كِتَابِهِ فَقَالَ عَزَّ وَ جَلَ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَخْوَفُهُمْ لِلَّهِ وَ أَخْوَفَهُمْ لَهُ أَعْلَمُهُمْ بِهِ وَ أَعْلَمَهُمْ بِهِ أَزْهَدُهُمْ فِيهَا
He-asws said: ‘Allah-azwj has (Described its) Limit in His-azwj Book, so the Mighty and Majestic Said: ‘So that you may not despair over what has escaped you, nor be happy with what has been Given to you [57:23]. The most knowledgeable of the people with Allah-azwj is the one most fearful of Allah-azwj, and the most fearful of them to Him-azwj is the most knowledgeable with Him-azwj, and the most knowledgeable with Him-azwj is the most ascetic of them in it’’.
فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ أَوْصِنِي فَقَالَ اتَّقِ اللَّهَ حَيْثُ كُنْتَ فَإِنَّكَ لَا تَسْتَوْحِشُ
A Man said to him-asws, ‘O son-asws of Rasool-Allah-azwj! Advise me’. He-asws said: ‘Fear Allah-azwj wherever you may be, for you will not be lonely.[97]
6- فس، تفسير القمي أَبِي عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ رَفَعَهُ قَالَ: جَاءَ رَجُلٌ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَسَأَلَهُ عَنْ مَسَائِلَ ثُمَّ عَادَ لِيَسْأَلَ عَنْ مِثْلِهَا فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَكْتُوبٌ فِي الْإِنْجِيلِ لَا تَطْلُبُوا عِلْمَ مَا لَا تَعْمَلُونَ وَ لَمَّا عَمِلْتُمْ بِمَا عَلِمْتُمْ فَإِنَّ الْعِلْمَ إِذَا لَمْ يُعْمَلْ بِهِ لَمْ يَزْدَدْ مِنَ اللَّهِ إِلَّا بُعْداً
Tafseer Al Qummi – My father, from Al Isfahany, from Al Manqary, raising it, said,
‘A man came to Ali-asws Bin Al-Husayn-asws and asked him-asws questions. Then he repeated to ask about similar to these, so Ali-asws Bin Al-Husayn-asws said: ‘It is Written in the Evangel: “Do not seek knowledge what you would not be acting upon and when you are acting with what you do know”, for the knowledge, when not acted with, would not Increase from Allah-azwj except for remoteness’’.[98]
7- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَبْلِغْ مَوَالِيَنَا عَنَّا السَّلَامَ وَ أَخْبِرْهُمْ أَنَّا لَا نُغْنِي عَنْهُمْ مِنَ اللَّهِ شَيْئاً إِلَّا بِعَمَلٍ وَ أَنَّهُمْ لَنْ يَنَالُوا وَلَايَتَنَا إِلَّا بِعَمَلٍ أَوْ وَرَعٍ وَ أَنَّ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ
‘Qurb Al Isnaad’ – Ibn Sa’ad, from Azdy who said,
‘Abu Abdullah-asws said: ‘Deliver the greetings from us-asws to ones in our-asws Wilayah, and inform them that nothing will avail them from Allah-azwj except with action (deeds), and they will never attain our-asws Wilayah except with action (deeds) or devoutness; and that the one of most intense regret on the Day of Qiyamah would be one who attributes justice (to himself), then opposes it (just when it comes) to something else.[99]
8- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنِ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ مَا حَقُّ الْعِلْمِ قَالَ الْإِنْصَاتُ لَهُ
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Ubeydullah, from Al Qadah,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘A man came to the Prophet-saww and he said, ‘O Rasool-Allah-saww! What is a right of a scholar?’ He-saww said: ‘The observance of silence to him’.
قَالَ ثُمَّ مَهْ قَالَ الِاسْتِمَاعُ لَهُ
He said, ‘Then what?’ He-saww said: ‘The listening intently to him’.
قَالَ ثُمَّ مَهْ قَالَ الْحِفْظُ لَهُ
He said, ‘Then what?’ He-saww said: ‘The memorising of it’’.
قَالَ ثُمَّ مَهْ قَالَ ثُمَّ الْعَمَلُ بِهِ
He said, ‘Then what?’ He-saww said: ‘The acting by it’’.
قَالَ ثُمَّ مَهْ قَالَ ثُمَّ نَشْرُهُ
He said, ‘Then what?’ He-saww said: ‘Then spreading it’’.[100]
9- ن، عيون أخبار الرضا عليه السلام الْوَرَّاقُ عَنِ ابْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْغَازِي عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: الدُّنْيَا كُلُّهَا جَهْلٌ إِلَّا مَوَاضِعَ الْعِلْمِ وَ الْعِلْمُ كُلُّهُ حُجَّةٌ إِلَّا مَا عُمِلَ بِهِ وَ الْعَمَلُ كُلُّهُ رِيَاءٌ إِلَّا مَا كَانَ مُخْلَصاً وَ الْإِخْلَاصُ عَلَى خَطَرٍ حَتَّى يَنْظُرَ الْعَبْدُ بِمَا يُخْتَمُ لَهُ
‘Uyoun Akhbar Al-Reza-asws’ – Al Waraq, from Ibn Mahraqiya, from Dawood Bin Suleyman Al Ghazy,
‘Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws, from his-asws father-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘The world, all of it is ignorance except the places of knowledge; and the knowledge, all of it is a claim except what is acted with; and the action, all of it is a show-off except what was sincere; and the sincerity is upon danger unless the servant looks at where he is ending (it) to’’.[101]
10- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع وَ قَدْ سُئِلَ عَنْ قَوْلِهِ تَعَالَى قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَقَالَ إِنَّ اللَّهَ تَعَالَى يَقُولُ لِلْعَبْدِ يَوْمَ الْقِيَامَةِ عَبْدِي أَ كُنْتَ عَالِماً فَإِنْ قَالَ نَعَمْ قَالَ لَهُ أَ فَلَا عَمِلْتَ بِمَا عَلِمْتَ وَ إِنْ قَالَ كُنْتُ جَاهِلًا قَالَ لَهُ أَ فَلَا تَعَلَّمْتَ حَتَّى تَعْمَلَ فَيُخْصَمُ فَتِلْكَ الْحُجَّةُ الْبَالِغَةُ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Muhammad Al Humeyri, from his father, from Ibn Ziyad who said,
‘I heard Ja’far-asws Bin Muhammad-asws, and he-asws had been asked about the Words of the Exalted: Say: ‘For Allah is the conclusive Proof [6:149]. He-asws said: ‘Allah-azwj the Exalted would be Saying to the servant on the Day of Qiyamah: “My-azwj servant! Were you a scholar?” If he says, ‘Yes’. He-azwj would Say to him: “So why didn’t you act with what you knew?” And if he says, ‘I was ignorant’, He-azwj would Say to him: “So why didn’t you learn until you could act?” (This is how) He-azwj would Contend with him. This is the conclusive argument’’.[102]
11- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ جَمِيعاً عَنْ سَعْدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ تَعَلَّمَ لِلَّهِ عَزَّ وَ جَلَّ وَ عَمِلَ لِلَّهِ وَ عَلَّمَ لِلَّهِ دُعِيَ فِي مَلَكُوتِ السَّمَاوَاتِ عَظِيماً وَ قِيلَ تَعَلَّمَ لِلَّهِ وَ عَلَّمَ لِلَّهِ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Muhammad, from his father, and Al Mufeed from Ibn Qawlawiya, from his father, altogether from Sa’ad, from Al Qasim Bin Muhammad, from Al Manqary, from Hafs who said,
‘Abu Abdullah-asws said: ‘One who learns for the Sake of Allah-azwj Mighty and Majestic, and acts for the Sake of Allah-azwj, and teaches for the Sake of Allah-azwj, would be called as great in the kingdoms of the skies, and it would be said: ‘You learnt for the Sake of Allah-azwj, and taught for the Sake of Allah-azwj’’.[103]
12- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لِخَيْثَمَةَ أَبْلِغْ شِيعَتَنَا أَنَّهُ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِالْعَمَلِ وَ أَبْلِغْ شِيعَتَنَا أَنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ وَ أَبْلِغْ شِيعَتَنَا أَنَّهُمْ إِذَا قَامُوا بِمَا أُمِرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ يَوْمَ الْقِيَامَةِ
‘Al Amaali’ of the sheykh Al Tusi – By a chain of the brother of Deobel,
‘From Abu Ja’far-asws having said to Khaysama: ‘Deliver to our-asws Shias that whatever is in the Presence of Allah-azwj cannot be attained except with the action; and deliver to our-asws Shias that the people of the greatest remorse on the Day of Qiyamah would be the ones who attribute justice (to themselves), then oppose it to others; and deliver to our-asws Shias that if they were to stand with what they have been Commanded with, they would be the successful ones on the Day of Qiyamah’’.[104]
13- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنِ الْهَرَوِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع يَقُولُ رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا
‘Ma’any Al Akhbar’ – Ibn Abdous, from Ibn Quteyba, from Hamdan Bin Suleyman, from Al Harwy who said,
‘I heard Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws saying: ‘May Allah-azwj have Mercy on a servant who revives our-asws matter’.
فَقُلْتُ لَهُ وَ كَيْفَ يُحْيِي أَمْرَكُمْ
I said to him-asws, ‘And how does one revive your-asws matter?’
قَالَ يَتَعَلَّمُ عُلُومَنَا وَ يُعَلِّمُهَا النَّاسَ فَإِنَّ النَّاسَ لَوْ عَلِمُوا مَحَاسِنَ كَلَامِنَا لَاتَّبَعُونَا
He-asws said: ‘He would learn our-asws knowledge, and teach it to the people. So if the people were to know the excellence of our-asws speech, they would follow us-asws’.
قَالَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَقَدْ رُوِيَ لَنَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ مَنْ تَعَلَّمَ عِلْماً لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ لِيُقْبِلَ بِوُجُوهِ النَّاسِ إِلَيْهِ فَهُوَ فِي النَّارِ
He (the narrator) said, ‘I said, ‘O son-asws of Rasool-Allah-saww! (But) is has been reported to us from Abu Abdullah-asws having said: ‘One who learns knowledge to dispute the foolish ones with it, or to boast the scholars with it, or to turn the face of the people towards him, so he would be in the Fire’.
فَقَالَ ع صَدَقَ جَدِّي ع أَ فَتَدْرِي مَنِ السُّفَهَاءُ
He-asws said: ‘My-asws grandfather-asws spoke the truth. Do you know who the foolish ones are?’
فَقُلْتُ لَا يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘No, O son-asws of Rasool-Allah-saww!’
قَالَ هُمْ قُصَّاصُ مُخَالِفِينَا وَ تَدْرِي مَنِ الْعُلَمَاءُ
He-asws said: ‘They are the storytellers opposing us-asws. And do you know who are the scholars?’
فَقُلْتُ لَا يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘No, O son-asws of Rasool-Allah-saww!’
فَقَالَ هُمْ عُلَمَاءُ آلِ مُحَمَّدٍ ع الَّذِينَ فَرَضَ اللَّهُ طَاعَتَهُمْ وَ أَوْجَبَ مَوَدَّتَهُمْ
He-asws said: ‘They are the scholars-asws of the Progeny of Muhammad-saww, those Allah-azwj has Necessitated the obedience to them-asws, and Obligated their-asws cordiality’.
ثُمَّ قَالَ وَ تَدْرِي مَا مَعْنَى قَوْلِهِ أَوْ لِيُقْبِلَ بِوُجُوهِ النَّاسِ إِلَيْهِ قُلْتُ لَا
Then he-asws said: ‘And do you know what is the meaning of his-asws words: ‘Or to turn the faces of the people towards him’?’ I said, ‘No’.
قَالَ يَعْنِي وَ اللَّهِ بِذَلِكَ ادِّعَاءَ الْإِمَامَةِ بِغَيْرِ حَقِّهَا وَ مَنْ فَعَلَ ذَلِكَ فَهُوَ فِي النَّارِ
He-asws said: ‘By Allah-azwj! He-asws meant by that, claiming the Imamate without having its right (to do so), and one who does that, so he would be in the Fire’’.[105]
14- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَمِلَ بِمَا عَلِمَ كُفِيَ مَا لَمْ يَعْلَمْ
‘Sawab Al Amaal’ – My father, from Sa’ad, from Al Isbahany, from Al Manqary, from Hafs,
‘From Abu Abdullah-asws having said: ‘One who acts with what he knows, would suffice what he does not know’’.[106]
15- سن، المحاسن أَبِي عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ يَزِيدَ الصَّائِغِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَا يَزِيدُ أَشَدُّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ الَّذِينَ وَصَفُوا الْعَدْلَ ثُمَّ خَالَفُوهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ
‘Al Mahasin’ – My father, from Hamad, from Hareyz, from Yazeed Al Saig,
‘From Abu Ja’far-asws having said: ‘O Yazeed! The people of the most intense regret on the Day of Qiyamah would be those who attribute the justice (for themselves), then oppose it (to others), and these are the Words of Allah-azwj Mighty and Majestic: Lest a soul should be saying, ‘O regret, upon what I wasted regarding the Side of Allah’ [39:56]’’.[107]
16- سن، المحاسن فِي رِوَايَةِ عُثْمَانَ بْنِ عِيسَى أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ
‘Al Mahasin’ – In a report of Usman Bin Isa, or someone else,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: So they would be flung into it, they and the straying ones [26:94], he-asws said: ‘One who attributes justice (to himself), then opposes it to others’’.[108]
17- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْحَسْرَةَ وَ النَّدَامَةَ وَ الْوَيْلَ كُلَّهُ لِمَنْ لَمْ يَنْتَفِعْ بِمَا أَبْصَرَ وَ مَنْ لَمْ يَدْرِ الْأَمْرَ الَّذِي هُوَ عَلَيْهِ مُقِيمٌ أَ نَفْعٌ هُوَ لَهُ أَمْ ضَرَرٌ
‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘The regret, and the remorse, and the woe, all of it are for the one who does not benefit with what he sees, and one who does not know the matter he is standing upon, is it beneficial or harmful?’
قَالَ قَالَ قُلْتُ فَبِمَا يُعْرَفُ النَّاجِي
He (the narrator) said, ‘I said, ‘So with what would the saved one be recognised?’
قَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَأُثْبِتَ لَهُ الشَّهَادَةُ بِالنَّجَاةِ وَ مَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ
He-asws said: ‘One whose deeds were in accordance to his words, then the testimony with the salvation would be affirmed for him; and one whose deeds were not in accordance to his words, that is the one with temporary Eman’’.[109]
18- ضا، فقه الرضا عليه السلام أَرْوِي مَنْ تَعَلَّمَ الْعِلْمَ لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يَصْرِفَ وُجُوهَ النَّاسِ إِلَيْهِ لِيُرَئِّسُوهُ وَ يُعَظِّمُوهُ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
‘Fiqh Al-Rezaasws’ – It is reported: ‘One who learns the knowledge in order to dispute the foolish ones with it, or to boast to the scholars with it, or turn the faces of the people towards him for them to make him a chief, and magnify him, and follow him, so let him assume his seat from the Fire’’.[110]
19- شا، الإرشاد فِي خُطْبَةٍ لِأَمِيرِ الْمُؤْمِنِينَ ع تَرَكْنَا صَدْرَهَا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا مِنَ الضَّلَالَةِ وَ بَصَّرَنَا مِنَ الْعَمَى وَ مَنَّ عَلَيْنَا بِالْإِسْلَامِ وَ جَعَلَ فِينَا النُّبُوَّةَ وَ جَعَلَنَا النُّجَبَاءَ وَ جَعَلَ أَفْرَاطَنَا أَفْرَاطَ الْأَنْبِيَاءِ وَ جَعَلَنَا خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ نَأْمُرُ بِالْمَعْرُوفِ وَ نَنْهَى عَنِ الْمُنْكَرِ وَ نَعْبُدُ اللَّهَ وَ لَا نُشْرِكُ بِهِ شَيْئاً وَ لَا نَتَّخِذُ مِنْ دُونِهِ وَلِيّاً
In a sermon of Amir Al-Momineen-asws, we left its middle: ‘The Praise is for Allah-azwj Who Guided us-asws from the straying, and Made us-asws to see from the blindness, and Favoured upon us-asws with Al-Islam, and Made the Prophet-hood to be among us-asws, and Made us-asws to the excellent ones, Surpluses us-asws with the surplus of the (knowledge) of the Prophets-as, and Made us-asws the best of the communities raised up for the people [3:110]. We-asws enjoin with the good, and we-asws forbid from the evil, and we-asws worship Allah-azwj and do not associate anything with Him-azwj, nor do we-asws take any guardian other than Him-azwj.
فَنَحْنُ شُهَدَاءُ اللَّهِ وَ الرَّسُولُ شَهِيدٌ عَلَيْنَا نَشْفَعُ فَنُشَفَّعُ فِيمَنْ شَفَعْنَا لَهُ وَ نَدْعُو فَيُسْتَجَابُ دُعَاؤُنَا وَ يُغْفَرُ لِمَنْ نَدْعُو لَهُ ذُنُوبُهُ أَخْلَصْنَا لِلَّهِ فَلَمْ نَدْعُ مِنْ دُونِهِ وَلِيّاً أَيُّهَا النَّاسُ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ
We-asws are the witnesses of Allah-azwj, and the Rasool-saww is a witness upon us-asws. We are intercessors, and we shall intercede regarding the ones we intercede for Him-azwj, and we shall supplicate, and He-azwj would Answer our supplications, and He-azwj would Forgive the sins of the ones we-asws supplicate for. We-asws are sincere to Allah-azwj, and we-asws do not call a Guardian other than Him-azwj.
أَيُّهَا النَّاسُ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ
O you people! And assist each other upon the righteousness and the piety; and do not assist each other upon the sin and the aggression, and fear Allah; surely Allah is severe of the Punishment [5:2].
أَيُّهَا النَّاسُ إِنِّي ابْنُ عَمِّ نَبِيِّكُمْ وَ أَوْلَاكُمْ بِاللَّهِ وَ رَسُولِهِ فَاسْأَلُونِي ثُمَّ اسْأَلُونِي وَ كَأَنَّكُمْ بِالْعِلْمِ قَدْ نَفِدَ وَ أَنَّهُ لَا يَهْلِكُ عَالِمٌ إِلَّا يَهْلِكُ بَعْضُ عِلْمِهِ
O you people! I-asws am a son-asws of an uncle-as of your Prophet-saww, and foremost of you with Allah-azwj and His-azwj Rasool-saww, so ask me-asws, then ask me-asws, and you all are as if your knowledge has run out, and it is so that a scholar will not die except some of his knowledge will die along with him.
وَ إِنَّمَا الْعُلَمَاءُ فِي النَّاسِ كَالْبَدْرِ فِي السَّمَاءِ يُضِيءُ نُورُهُ عَلَى سَائِرِ الْكَوَاكِبِ خُذُوا مِنَ الْعِلْمِ مَا بَدَا لَكُمْ وَ إِيَّاكُمْ أَنْ تَطْلُبُوهُ لِخِصَالٍ أَرْبَعٍ لِتُبَاهُوا بِهِ الْعُلَمَاءَ أَوْ تُمَارُوا بِهِ السُّفَهَاءَ أَوْ تُرَاءُوا بِهِ فِي الْمَجَالِسِ أَوْ تَصْرِفُوا وُجُوهَ النَّاسِ إِلَيْكُمْ لِلتَّرَؤُّسِ
And rather, the scholars among the people are like the full moon in the sky, its light being more illuminating that the rest of the stars. Take from the scholar whatever you want for yourselves, and beware of seeking for four traits – In order to boast to the scholars with it, or to show-off to the foolish ones with it, or to be seen with it in the gathering, or to turn the faces of the people towards you to become a chief.
لَا يَسْتَوِي عِنْدَ اللَّهِ فِي الْعُقُوبَةِ الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لَا يَعْلَمُونَ نَفَعَنَا اللَّهُ وَ إِيَّاكُمْ بِمَا عَلِمْنَا وَ جَعَلَهُ لِوَجْهِهِ خَالِصاً إِنَّهُ سَمِيعٌ مُجِيبٌ
They are not equal in the Presence of Allah-azwj, regarding the Punishment, those who are learning and those are not learning. May Allah-azwj Benefit us-asws and you with what we learn, and Make it (seeking) to be of a sincere aspect, He-azwj is Hearing, Answering’’.[111]
20- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْعِلْمُ أَصْلُ كُلِّ حَالٍ سَنِيٍّ وَ مُنْتَهَى كُلِّ مَنْزِلَةٍ رَفِيعَةٍ لِذَلِكَ قَالَ النَّبِيُّ ص طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَ مُسْلِمَةٍ أَيْ عِلْمِ التَّقْوَى وَ الْيَقِينِ
Al-Sadiq-asws said: ‘The knowledge is the origin of my-asws eminence in every state, and the end point of every high status. For that, the Prophet-saww said: ‘Seeking of the knowledge is a necessity upon every Muslim man and Muslim woman, i.e., knowledge of piety and conviction.[112]
21- وَ قَالَ عَلِيٌّ ع اطْلُبُوا الْعِلْمَ وَ لَوْ بِالصِّينِ وَ هُوَ عِلْمُ مَعْرِفَةِ النَّفْسِ وَ فِيهِ مَعْرِفَةُ الرَّبِّ عَزَّ وَ جَلَّ
And he-asws said: ‘Seek the knowledge, and even if it be in China, and it is the knowledge of recognition of the self, and in it is recognition of the Lord-azwj Mighty and Majestic’’.[113]
22- قَالَ النَّبِيُّ ص مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ ثُمَّ عَلَيْكَ مِنَ الْعِلْمِ بِمَا لَا يَصِحُّ الْعَمَلُ إِلَّا بِهِ وَ هُوَ الْإِخْلَاصُ
The Prophet-saww said: ‘One who recognises his own self, so he has recognised his Lord-azwj. Then, upon you from the knowledge is that the deed cannot be correct except by it, and it is the sincerity.[114]
23- قَالَ النَّبِيُّ ص نَعُوذُ بِاللَّهِ مِنْ عِلْمٍ لَا يَنْفَعُ وَ هُوَ الْعِلْمُ الَّذِي يُضَادُّ الْعَمَلَ بِالْإِخْلَاصِ وَ اعْلَمْ أَنَّ قَلِيلَ الْعِلْمِ يَحْتَاجُ إِلَى كَثِيرِ الْعَمَلِ لِأَنَّ عِلْمَ سَاعَةٍ يُلْزِمُ صَاحِبَهُ اسْتِعْمَالَهُ طُولَ عُمُرِهِ.
The Prophet-saww said: ‘We seek Refuge with Allah-azwj from a knowledge which does not benefit, and it is the knowledge which counteracts the deeds done with the sincerity; and knowledge is such that the little knowledge is needy to the many deeds, because the knowledge of a moment necessitates its owner with utilising it for the length of his lifetime’’.[115]
24- قَالَ عِيسَى ع رَأَيْتُ حَجَراً مَكْتُوباً عَلَيْهِ قَلِّبْنِي فَقَلَّبْتُهُ فَإِذَا عَلَى بَاطِنِهِ مَنْ لَا يَعْمَلُ بِمَا يَعْلَمُ مَشُومٌ عَلَيْهِ طَلَبُ مَا لَا يَعْلَمُ وَ مَرْدُودٌ عَلَيْهِ مَا عَلِمَ
Isa-as said: ‘I-as saw a rock, upon it was inscribed: “(The one who) overturns me, I will overturn him’, and there (was inscribed upon its inside): ‘One who does not act with what he knows, inauspicious it would be upon him, seeking what he does not know, and it would return to him what he does know”’.[116]
25 أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى دَاوُدَ ع أَنَّ أَهْوَنَ مَا أَنَا صَانِعٌ بِعَالِمٍ غَيْرِ عَامِلٍ بِعِلْمِهِ أَشَدُّ مِنْ سَبْعِينَ عُقُوبَةً أَنْ أُخْرِجَ مِنْ قَلْبِهِ حَلَاوَةَ ذِكْرِي
Allah-azwj Blessed and Exalted Revealed unto Dawood-as: “The least of what I-azwj shall Do with a scholar not acting with his deeds, would be more severe than seventy Punishments. I-azwj shall Extract from his heart the sweetness of My-azwj Zikr.
وَ لَيْسَ إِلَى اللَّهِ عَزَّ وَ جَلَّ طَرِيقٌ يَسْلُكُ إِلَّا بِعِلْمٍ وَ الْعِلْمُ زَيْنُ الْمَرْءِ فِي الدُّنْيَا وَ سَائِقُهُ إِلَى الْجَنَّةِ وَ بِهِ يَصِلُ إِلَى رِضْوَانِ اللَّهِ تَعَالَى وَ الْعَالِمُ
And there isn’t any road to Allah-azwj Mighty and Majestic one can travel except with knowledge; and the knowledge is an adornment of the person in the world, and his usher to the Paradise, and by it he would arrive to the Pleasure of Allah-azwj the Exalted.
حَقّاً هُوَ الَّذِي يَنْطِقُ عَنْهُ أَعْمَالُهُ الصَّالِحَةُ وَ أَوْرَادُهُ الزَّاكِيَةُ وَ صِدْقُهُ وَ تَقْوَاهُ لَا لِسَانُهُ وَ تَصَاوُلُهُ وَ دَعْوَاهُ وَ لَقَدْ كَانَ يَطْلُبُ هَذَا الْعِلْمَ فِي غَيْرِ هَذَا الزَّمَانِ مَنْ كَانَ فِيهِ عَقْلٌ وَ نُسُكٌ وَ حِكْمَةٌ وَ حَيَاءٌ وَ خَشْيَةٌ وَ أَنَا أَرَى طَالِبَهُ الْيَوْمَ مَنْ لَيْسَ فِيهِ مِنْ ذَلِكَ شَيْءٌ
And the real knowledge is which his righteous deeds speak of, and his pure devotion, and his truthfulness, and his piety, not his tongue, and his appeal, and his call. This knowledge has been sought in other than this era, by one who had intellect in him, and devotion, and wisdom, and bashfulness, and fear; and today I-asws see its seeker, one in whom there isn’t that thing in him.
وَ الْعَالِمُ يَحْتَاجُ إِلَى عَقْلٍ وَ رِفْقٍ وَ شَفَقَةٍ وَ نُصْحٍ وَ حِلْمٍ وَ صَبْرٍ وَ بَذْلٍ وَ قَنَاعَةٍ وَ الْمُتَعَلِّمُ يَحْتَاجُ إِلَى رَغْبَةٍ وَ إِرَادَةٍ وَ فَرَاغٍ وَ نُسُكٍ وَ خَشْيَةٍ وَ حِفْظٍ وَ حَزْمٍ
And the scholar is needy to intellect, and sustenance, and kindness, and advice, and forbearance, and patience, and giving, and contentment. And the student is needy to desire, and intention, and free time, and devotion, and fear, and memorisation, and determination.[117]
26- غو، غوالي اللئالي عَنِ النَّبِيِّ ص الْعِلْمُ عِلْمَانِ عِلْمٌ عَلَى اللِّسَانِ فَذَلِكَ حُجَّةٌ عَلَى ابْنِ آدَمَ وَ عِلْمٌ فِي الْقَلْبِ فَذَلِكَ الْعِلْمُ النَّافِعُ
‘Gawaly Al La’aly’
From the Prophet-saww said: ‘The knowledge is two (types of) knowledges – Knowledge upon the tongue, so that is an argument upon a son of Adam-as, and knowledge in the heart, so that is the beneficial knowledge’’.[118]
27- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ اللَّهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ
‘Al Saraair’ – From the book Al Masheykha of Ibn Mahboub, from Al Haysam Bin Waqad,
‘From Abu Abdullah-asws having said: ‘One who is an ascetic in the world, Allah-azwj would Affirm the wisdom in his heart, and his tongue would speak with it, and he would see the faults of the world, its sicknesses and its cures, and Allah-azwj would Extract him from the world safely to the House of Peace’’.[119]
28- سر، السرائر من كتاب أبي القاسم بن قولويه عن أبي ذر قال مَنْ تَعَلَّمَ عِلْماً مِنْ عِلْمِ الْآخِرَةِ يُرِيدُ بِهِ الدنيا عَرَضاً مِنْ عَرَضِ الدُّنْيَا لَمْ يَجِدْ رِيحَ الْجَنَّةِ
‘Al Saraair’ – From the book of Abu Al Qasim Bin Qawlawiya,
‘From Abu Zarr-ra having said, ‘One who learns a knowledge from the knowledge of the Hereafter, intending the world by it, a display from the displays of the world, would not even find the aroma of the Paradise’’.[120]
29- غو، غوالي اللئالي عَنِ النَّبِيِّ ص قَالَ: إِنَّ الْعِلْمَ يَهْتِفُ بِالْعَمَلِ فَإِنْ أَجَابَهُ وَ إِلَّا ارْتَحَلَ عَنْهُ
‘Gawaly Al La’aly’
From the Prophet-saww having said: ‘The knowledge is called out to by the deeds, so if it answers (fine), or else it would depart from him’’.[121]
30- غو، غوالي اللئالي رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ حَدَّثَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: الْعُلَمَاءُ رَجُلَانِ رَجُلٌ عَالِمٌ آخِذٌ بِعِلْمِهِ فَهَذَا نَاجٍ وَ رَجُلٌ تَارِكٌ لِعِلْمِهِ فَهَذَا هَالِكٌ وَ إِنَّ أَهْلَ النَّارِ لَيَتَأَذَّوْنَ مِنْ رِيحِ الْعَالِمِ التَّارِكِ لِعِلْمِهِ وَ إِنَّ أَشَدَّ أَهْلِ النَّارِ نَدَامَةً
‘Gawaly Al La’aly’ –
It is reported from Amir Al-Momineen-asws: ‘There is a Hadeeth from the Prophet-saww having said: ‘The scholars are two (types of) men: A man who is a scholar, his knowledge being taken with, so this one is a saved one, and a man who neglects his knowledge, so this one is destroyed; and that the people of the Fire would be harmed from the smell of the scholar neglecting his knowledge, and that the people of the Fire would be of the most intense remorse!
وَ حَسْرَةً رَجُلٌ دَعَا عَبْداً إِلَى اللَّهِ سُبْحَانَهُ فَاسْتَجَابَ لَهُ وَ قَبِلَ مِنْهُ فَأَطَاعَ اللَّهَ فَأَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ أَدْخَلَ الدَّاعِيَ النَّارَ بِتَرْكِهِ عِلْمَهُ
And regret would be a man who called a servant to Allah-azwj the Glorious, so he responded to him and accepted from him, so he obeyed Allah-azwj and he would enter the Paradise, and the caller would enter the Fire by having neglected his own knowledge’’.[122]
31- غو، غوالي اللئالي رَوَى أَمِيرُ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْهُومَانِ لَا يَشْبَعَانِ طَالِبُ دُنْيَا وَ طَالِبُ عِلْمٍ فَمَنِ اقْتَصَرَ مِنَ الدُّنْيَا عَلَى مَا أُحِلَّ لَهُ سَلِمَ وَ مَنْ تَنَاوَلَهَا مِنْ غَيْرِ حِلِّهَا هَلَكَ إِلَّا أَنْ يَتُوبَ أَوْ يُرَاجِعَ وَ مَنْ أَخَذَ الْعِلْمَ مِنْ أَهْلِهِ وَ عَمِلَ بِهِ نَجَا وَ مَنْ أَرَادَ بِهِ الدُّنْيَا فَهُوَ حَظُّهُ
‘Gawaly Al La’aly’ –
It is reported from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Two greedy ones are never satiated – seeker of the world, and seeker of knowledge. The one who confines himself from the world upon what is Permissible for him, is safe, and the one who takes it from other than its Permissible(s), is destroyed, unless if he either repents or retracts; and one who takes the knowledge from its rightful ones and acts with it, is saved, and one who intends the world with it, so it would be his share’’.[123]
32- م، تفسير الإمام عليه السلام هُدىً لِلْمُتَّقِينَ الَّذِينَ يَتَّقُونَ الْمُوبِقَاتِ وَ يَتَّقُونَ تَسْلِيطَ السَّفَهِ عَلَى أَنْفُسِهِمْ حَتَّى إِذَا عَلِمُوا مَا يَجِبُ عَلَيْهِمْ عِلْمُهُ عَمِلُوا بِمَا يُوجِبُ لَهُمْ رِضَا رَبِّهِمْ
Tafseer of the Imam (Hassan Al-Askari-asws) Guidance for the pious [2:2] – ‘Those who are fearing the major sins, and are fearing overcoming of the foolishness upon themselves, to the extent that when they know what is Obligated upon them, they learn it and act with what is Obligated, for them is the Pleasure of their Lord-azwj’’.[124]
33- ضه، روضة الواعظين رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ طَلَبَ الْعِلْمَ لِلَّهِ لَمْ يُصِبْ مِنْهُ بَاباً إِلَّا ازْدَادَ فِي نَفْسِهِ ذُلًّا وَ فِي النَّاسِ تَوَاضُعاً وَ لِلَّهِ خَوْفاً وَ فِي الدِّينِ اجْتِهَاداً وَ ذَلِكَ الَّذِي يَنْتَفِعُ بِالْعِلْمِ فَلْيَتَعَلَّمْهُ
‘Rowzat Al Waizeen’
It is reported from Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘One who seeks the knowledge for the Sake of Allah-azwj, would not hit a single door from it except it would increase humbleness in him, and reverence among the people, and fear for Allah-azwj, and striving in the Religion, and that is which is benefitted with the knowledge, so let him learn it.
وَ مَنْ طَلَبَ الْعِلْمَ لِلدُّنْيَا وَ الْمَنْزِلَةِ عِنْدَ النَّاسِ وَ الْحُظْوَةِ عِنْدَ السُّلْطَانِ لَمْ يُصِبْ مِنْهُ بَاباً إِلَّا ازْدَادَ فِي نَفْسِهِ عَظَمَةً وَ عَلَى النَّاسِ اسْتِطَالَةً وَ بِاللَّهِ اغْتِرَاراً وَ مِنَ الدِّينِ جَفَاءً فَذَلِكَ الَّذِي لَا يَنْتَفِعُ بِالْعِلْمِ فَلْيَكُفَّ وَ لْيُمْسِكْ عَنِ الْحُجَّةِ عَلَى نَفْسِهِ وَ النَّدَامَةِ وَ الْخِزْيِ يَوْمَ الْقِيَامَةِ
And one who seeks the knowledge for the world, and the status in the presence of the people and the importance in the presence of the ruling authority, would not hit a single door from it except it would increase greatness within himself, and protraction upon the people, and complacency with Allah-azwj, and disloyalty from the Religion. Therefore, due to that, one who does not benefit from the knowledge, so let him refrain, and withhold from the argument upon himself, and there would be regret and the disgrace on the Day of Qiyamah’’.[125]
34- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ دُرُسْتَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ وَصَفَ عَدْلًا وَ خَالَفَهُ إِلَى غَيْرِهِ كَانَ عَلَيْهِ حَسْرَةً يَوْمَ الْقِيَامَةِ
The book of Haseen Bin Saeed – Al-Nazar, from Dorost, from Ibn Abu Yafour who said,
‘Abu Abdullah-asws said: ‘One who attributes justice (for himself) and opposes it to others, there would be regret upon him on the Day of Qiyamah’’.[126]
35- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ الْحَلَبِيِّ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ هُمْ قَوْمٌ وَصَفُوا عَدْلًا بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوا إِلَى غَيْرِهِ
The book of Haseen Bin Saeed – Al Nazar, from Al Halby, from Abu Saeed Al Makary, from Abu Baseer,
‘From Abu Ja’far-asws regarding the Words of the Exalted: So they would be flung into it, they and the straying ones [26:94], he-asws said: ‘They are a people who attribute justice with their tongues, then oppose it to others.[127]
36- ين، كتاب حسين بن سعيد و النوادر عَبْدُ اللَّهِ بْنُ بَحْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ فَقَالَ يَا أَبَا بَصِيرٍ هُمْ قَوْمٌ وَصَفُوا عَدْلًا وَ عَمِلُوا بِخِلَافِهِ
The book of Haseen Bin Saeed – Abdullah Bin Bahr, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws regarding the Words of the Exalted: So they would be flung into it, they and the straying ones [26:94], he-asws said: ‘O Abu Baseer! They are a people advocating justice, and are acting opposite to it’’.[128]
37- أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ أَنَّهُ قَالَ سَمِعْتُ عَلِيّاً يَقُولُ قَالَ رَسُولُ اللَّهِ ص مَنْهُومَانِ لَا يَشْبَعَانِ مَنْهُومٌ فِي الدُّنْيَا لَا يَشْبَعُ مِنْهَا وَ مَنْهُومٌ فِي الْعِلْمِ لَا يَشْبَعُ مِنْهُ
I am saying, ‘I found in the book of Suleym Bin Qays Al Hilali that he said,
‘I heard Ali-asws saying: ‘Rasool-Allah-saww said: ‘Two greedy ones are never satiated – one greedy regarding the world will not be satiated from it, and one greedy regarding the knowledge will not be satiated from it.
فَمَنِ اقْتَصَرَ مِنَ الدُّنْيَا عَلَى مَا أَحَلَّ اللَّهُ لَهُ سَلِمَ وَ مَنْ تَنَاوَلَهَا مِنْ غَيْرِ حِلِّهَا هَلَكَ إِلَّا أَنْ يَتُوبَ وَ يُرَاجِعَ وَ مَنْ أَخَذَ الْعِلْمَ مِنْ أَهْلِهِ وَ عَمِلَ بِهِ نَجَا وَ مَنْ أَرَادَ بِهِ الدُّنْيَا هَلَكَ وَ هُوَ حَظُّهُ
The one who confines himself from the world upon what Allah-azwj has Permitted for him, is safe, and one who takes it from other than its Permissible, is destroyed, unless he repents and retracts. And one who takes the knowledge from its rightful ones and acts with it is saved, and one who intends the world with it is destroyed, and it would be his share.
الْعُلَمَاءُ عَالِمَانِ عَالِمٌ عَمِلَ بِعِلْمِهِ فَهُوَ نَاجٍ وَ عَالِمٌ تَارِكٌ لِعِلْمِهِ فَقَدْ هَلَكَ وَ إِنَّ أَهْلَ النَّارِ لَيَتَأَذَّوْنَ مِنْ نَتْنِ رِيحِ الْعَالِمِ التَّارِكِ لِعِلْمِهِ وَ إِنَّ أَشَدَّ أَهْلِ النَّارِ نَدَامَةً وَ حَسْرَةً رَجُلٌ دَعَا عَبْداً إِلَى اللَّهِ فَاسْتَجَابَ لَهُ فَأَطَاعَ اللَّهَ فَدَخَلَ الْجَنَّةَ وَ أُدْخِلَ الدَّاعِي إِلَى النَّارِ بِتَرْكِهِ عِلْمَهُ وَ اتِّبَاعِهِ هَوَاهُ وَ عِصْيَانِهِ لِلَّهِ
The scholars are two (types of) scholars – a scholar who acts with his knowledge, so he is saved, and a scholar who neglects his knowledge, so he is destroyed, and that the people of the Fire would be harmed from the pong of the smell of the scholar, the neglecter of his knowledge; and that one with most intense remorse and regret from the people of the Fire would be a man who had called a servant to Allah-azwj, and he responded to him, so he obeyed Allah-azwj, and entered the Paradise, and the caller would enter the Fire due to him neglecting his knowledge and pursuing his desires, and his disobedience of Allah-azwj.
إِنَّمَا هُمَا اثْنَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ فَأَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ
But rather, these are two – pursuing the whims, and prolonged hopes. As for pursuing the whims, it blocks from the Truth, and as for prolonged hopes, it makes one forget the Hereafter’’.[129]
38 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ قَالَ رَسُولُ اللَّهِ ص الْفُقَهَاءُ أُمَنَاءُ الرُّسُلِ مَا لَمْ يَدْخُلُوا فِي الدُّنْيَا
‘ Nawadir’ of Al Rawandy,
‘By his chain from Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The understanding ones are trustees of the Rasools-as so long as they have not entered into the world’.
قِيلَ يَا رَسُولَ اللَّهِ مَا دُخُولُهُمْ فِي الدُّنْيَا
It was said, ‘O Rasool-Allah-saww! What is their entering into the world?’
قَالَ اتِّبَاعُ السُّلْطَانِ فَإِذَا فَعَلُوا ذَلِكَ فَاحْذَرُوهُمْ عَلَى أَدْيَانِكُمْ
He-saww said: ‘Following the ruling authority. When they do that, then be cautious of them upon your Religion’’.[130]
39- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحَبَّ الدُّنْيَا ذَهَبَ خَوْفُ الْآخِرَةِ مِنْ قَلْبِهِ وَ مَا آتَى اللَّهُ عَبْداً عِلْماً فَازْدَادَ لِلدُّنْيَا حُبّاً إِلَّا ازْدَادَ مِنَ اللَّهِ تَعَالَى بُعْداً وَ ازْدَادَ اللَّهُ تَعَالَى عَلَيْهِ غَضَباً
And by this chain,
He-asws said: ‘Rasool-Allah-saww said: ‘One who loves the world, the fear of the Hereafter will go away from his heart; and Allah-azwj would not Give knowledge to a servant so it would increase the love of the world except it would increase remoteness from Allah-azwj the Exalted, and Allah-azwj the Exalted would Increase the Wrath upon him’’.[131]
40 كِتَابُ الدُّرَّةِ الْبَاهِرَةِ، قَالَ النَّبِيُّ ص الْعِلْمُ وَدِيعَةُ اللَّهِ فِي أَرْضِهِ وَ الْعُلَمَاءُ أُمَنَاؤُهُ عَلَيْهِ فَمَنْ عَمِلَ بِعِلْمِهِ أَدَّى أَمَانَتَهُ وَ مَنْ لَمْ يَعْمَلْ بِعِلْمِهِ كُتِبَ فِي دِيوَانِ الْخَائِنِينَ
‘Kitab Durrat Al Bahira’
The Prophet-saww said: ‘The knowledge is a Deposit of Allah-azwj in His-azwj earth, and the scholars are His-azwj trustees upon it. The one who acts with his knowledge, would have fulfilled His-azwj Entrustment, and one who does not act with his knowledge, Allah-azwj would Write him in the Register of the traitors’’.[132]
41- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَجْعَلُوا عِلْمَكُمْ جَهْلًا وَ يَقِينَكُمْ شَكّاً إِذَا عَلِمْتُمْ فَاعْمَلُوا وَ إِذَا تَيَقَّنْتُمْ فَأَقْدِمُوا
‘Nahj Al-Balagah’
Amir Al-Momineen-asws said: ‘Do not make your knowledge to be ignorance, and your certainty as doubt. When you learn, the act (with it), and when you are certain, proceed.[133]
42- وَ قَالَ ع قَطَعَ الْعِلْمُ عُذْرَ الْمُتَعَلِّلِينَ
And he-asws said: ‘The knowledge cuts off the excuses of the students’.[134]
43- وَ قَالَ ع الْعِلْمُ مَقْرُونٌ بِالْعَمَلِ فَمَنْ عَلِمَ عَمِلَ وَ الْعِلْمُ يَهْتِفُ بِالْعَمَلِ فَإِنْ أَجَابَهُ وَ إِلَّا ارْتَحَلَ عَنْهُ
And he-asws said: ‘The knowledge is paired with the deed, so the ones who knows, should act; and the knowledge is called by the deed, so if it answers it (fine), or else it departs from him.[135]
44- وَ قَالَ ع لِجَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِ يَا جَابِرُ قِوَامُ الدُّنْيَا بِأَرْبَعَةٍ عَالِمٌ مُسْتَعْمِلٌ عِلْمَهُ وَ جَاهِلٌ لَا يَسْتَنْكِفُ أَنْ يَتَعَلَّمَ وَ جَوَادٌ لَا يَبْخَلُ بِمَعْرُوفِهِ وَ فَقِيرٌ لَا يَبِيعُ آخِرَتَهُ بِدُنْيَاهُ فَإِذَا ضَيَّعَ الْعَالِمُ عِلْمَهُ اسْتَنْكَفَ الْجَاهِلُ أَنْ يَتَعَلَّمَ وَ إِذَا بَخِلَ الْغَنِيُّ بِمَعْرُوفِهِ بَاعَ الْفَقِيرُ آخِرَتَهُ بِدُنْيَاهُ
And he-asws to Jabir Bin Abdullah Al-Ansary: ‘O Jabir! The world is supported with four: a scholar who utilises his knowledge, and an ignorant one who does not refuse to learn, and a generous one who is not stingy with his acts of goodness, and a poor one who does not sell his Hereafter for his world. So, when the scholar wastes his knowledge, and the ignorant one refuses to learn, and when the rich one is stingy with his acts of goodness, and the poor ones sells the Hereafter for his world (the world would turn back on its heels)’’.[136]
45- وَ قَالَ ع فِي بَعْضِ الْخُطَبِ وَ اقْتَدُوا بِهَدْيِ نَبِيِّكُمْ فَإِنَّهُ أَفْضَلُ الْهَدْيِ وَ اسْتَنُّوا بِسُنَّتِهِ فَإِنَّهَا أَهْدَى السُّنَنِ وَ تَعَلَّمُوا الْقُرْآنَ فَإِنَّهُ أَحْسَنُ الْحَدِيثِ وَ تَفَقَّهُوا فِيهِ فَإِنَّهُ رَبِيعُ الْقُلُوبِ وَ اسْتَشْفُوا بِنُورِهِ فَإِنَّهُ شِفَاءُ الصُّدُورِ وَ أَحْسِنُوا تِلَاوَتَهُ فَإِنَّهُ أَنْفَعُ الْقِصَصِ
And he-asws said in one of the sermons: ‘And be guided by the guidance of your Prophet-saww, for it is the most superior of the guidance, and make it a sunnah with his-saww Sunnah, for it is the most guiding Sunnah, and learn the Quran, for it is the most excellent Hadeeth, and ponder in it for it is a spring of the hearts, and be healed by its light for it is a cure of the chests, and improve in its recitation for it is the most beneficial of the stories.
فَإِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِ عِلْمِهِ كَالْجَاهِلِ الْحَائِرِ الَّذِي لَا يَسْتَفِيقُ مِنْ جَهْلِهِ بَلِ الْحُجَّةُ عَلَيْهِ أَعْظَمُ وَ الْحَسْرَةُ لَهُ أَلْزَمُ وَ هُوَ عِنْدَ اللَّهِ أَلْوَمُ
The scholar, the one acting without his knowledge is like the confused ignorant one who does not wake up from his ignorance, but the argument upon him is greater, and the regret for him is more necessitated, and he would be reproached in the Presence of Allah-azwj’’.[137]
46 كَنْزُ الْكَرَاجُكِيِّ، عَنِ النَّبِيِّ ص قَالَ: الْعِلْمُ عِلْمَانِ عِلْمٌ فِي الْقَلْبِ فَذَلِكَ الْعِلْمُ النَّافِعُ وَ عِلْمٌ فِي اللِّسَانِ فَذَلِكَ حُجَّةٌ عَلَى الْعِبَادِ
‘Kanz’ of Al Karajaky,
‘From the Prophet-saww, having said: ‘The knowledge is two (types of) knowledge: A knowledge in the heart, so that is the beneficial knowledge, and a knowledge in the tongue, so that is an argument upon the servants.[138]
47- وَ قَالَ ص مَنِ ازْدَادَ فِي الْعِلْمِ رُشْداً فَلَمْ يَزْدَدْ فِي الدُّنْيَا زُهْداً لَمْ يَزْدَدْ مِنَ اللَّهِ إِلَّا بُعْداً
And he-saww said: ‘One who increases in guidance in the knowledge, but does not increase ascetism in the world, would not increase from Allah-azwj except for the remoteness.[139]
48- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَوْ أَنَّ حَمَلَةَ الْعِلْمِ حَمَلُوهُ بِحَقِّهِ لَأَحَبَّهُمُ اللَّهُ وَ مَلَائِكَتُهُ وَ أَهْلُ طَاعَتِهِ مِنْ خَلْقِهِ وَ لَكِنَّهُمْ حَمَلُوهُ لِطَلَبِ الدُّنْيَا فَمَقَتَهُمُ اللَّهُ وَ هَانُوا عَلَى النَّاسِ
And Amir Al-Momineen-asws said: ‘If the bearers of the knowledge were to bear it with its rightful bearing, they would be loved by Allah-azwj and His-azwj Angels, and by the ones obedient to Him-azwj from His-azwj creatures, but they are bearing it to seek the world, so Allah-azwj Abhors them, and they are humiliated to the people.[140]
49- وَ قَالَ ع تَعَلَّمُوا الْعِلْمَ وَ تَعَلَّمُوا لِلْعِلْمِ السَّكِينَةَ وَ الْحِلْمَ وَ لَا تَكُونُوا جَبَابِرَةَ الْعُلَمَاءِ فَلَا يَقُومُ عِلْمُكُمْ بِجَهْلِكُمْ
And he-asws said: ‘Learn the knowledge, and learn it for the knowledge, the tranquillity, and the forbearance, and do not become tyrannical scholars for your knowledge will not be standing by (in front of) your ignorance’’.[141]
50- عدة، عدة الداعي عَنِ النَّبِيِّ ص قَالَ: مَنِ ازْدَادَ عِلْماً وَ لَمْ يَزْدَدْ هُدًى لَمْ يَزْدَدْ مِنَ اللَّهِ إِلَّا بُعْداً
‘Uddat Al Daie’ –
‘From the Prophet-saww, having said: ‘One who increases in knowledge and does not increase in guidance, would not increase from Allah-azwj except for remoteness.[142]
51- وَ رَوَى حَفْصُ بْنُ الْبَخْتَرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَدَّثَنِي أَبِي عَنْ آبَائِهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لِكُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ تَبَذَّلْ وَ لَا تُشْهَرْ وَ وَارِ شَخْصَكَ وَ لَا تُذْكَرْ وَ تَعَلَّمْ وَ اعْمَلْ وَ اسْكُتْ تَسْلَمْ تَسُرُّ الْأَبْرَارَ وَ تَغِيظُ الْفُجَّارَ وَ لَا عَلَيْكَ إِذَا عَرَّفَكَ اللَّهُ دِينَهُ أَنْ لَا تَعْرِفَ النَّاسَ وَ لَا يَعْرِفُوكَ
And it is reported by Hafs Bin Al Bakhtary who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws narrated to me-asws, from his-asws forefathers-asws that Amir Al-Momineen-asws said to Kumeyl Bin Ziyad Al-Nakhaie: ‘Give and do not publicise, show yourself and do not mention, and learn and act, and be silent, you will be safe, cheer the righteous, and anger the immoral ones, and what is to (with) you when Allah-azwj Makes you recognise His-azwj Religion, if you don’t know the people and they don’t know you’’.[143]
52- وَ رَوَى هِشَامُ بْنُ سَعِيدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ الْغَاوُونَ هُمُ الَّذِينَ عَرَفُوا الْحَقَّ وَ عَمِلُوا بِخِلَافِهِ
And it is reported by Hisham Bin Saeed who said,
‘I heard Abu Abdullah-asws saying: ‘So they would be flung into it, they and the straying ones [26:94]: ‘The straying ones, they are those who recognise the Truth and they are acting against it’’.[144]
53- وَ قَالَ ع أَشَدُّ النَّاسِ عَذَاباً عَالِمٌ لَا يَنْتَفِعُ مِنْ عِلْمِهِ بِشَيْءٍ
And he-asws said: ‘The one of the most intense Punishment of the people would be a scholar who did not benefit with anything from his knowledge.[145]
54- وَ قَالَ ع تَعَلَّمُوا مَا شِئْتُمْ أَنْ تَعَلَّمُوا فَلَنْ يَنْفَعَكُمُ اللَّهُ بِالْعِلْمِ حَتَّى تَعْمَلُوا بِهِ لِأَنَّ الْعُلَمَاءَ هِمَّتُهُمُ الرِّعَايَةُ وَ السُّفَهَاءُ هِمَّتُهُمُ الرِّوَايَةُ
And he-asws said: ‘Learn whatever you like to learn, but Allah-azwj will never Benefit you with the knowledge until you act with it, because the scholars, their concern is with the caring (guiding), and the foolish ones, their concern is the reporting’’.[146]
55- وَ قَالَ ص الْعِلْمُ الَّذِي لَا يُعْمَلُ بِهِ كَالْكَنْزِ الَّذِي لَا يُنْفَقُ مِنْهُ أَتْعَبَ صَاحِبُهُ نَفْسَهُ فِي جَمْعِهِ وَ لَمْ يَصِلْ إِلَى نَفْعِهِ
And he-asws said: ‘The knowledge which is not acted with is like a treasure which is not spent from. Its owner exhausted himself in collecting it and did not arrive to its benefit’’.[147]
56- وَ قَالَ ص مَثَلُ الَّذِي يُعَلِّمُ الْخَيْرَ وَ لَا يَعْمَلُ بِهِ مَثَلُ السِّرَاجِ يُضِيءُ لِلنَّاسِ وَ يُحْرِقُ نَفْسَهُ
And he-asws said: ‘An example of the one who knows the good and does not act with it is an example of the lantern illuminating for the people and burning itself’’.[148]
57 مُنْيَةُ الْمُرِيدِ، مِنْ كَلَامِ الْمَسِيحِ ع مَنْ عَلِمَ وَ عَمِلَ فَذَاكَ يُدْعَى عَظِيماً فِي مَلَكُوتِ السَّمَاءِ
‘Muniyat Al Mureed’ –
‘From the speeches of the Messiah-as: ‘One who learns and acts, so that would be called as great in the kingdoms (of the skies)’’.[149]
58- وَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَعَلَّمَ عِلْماً مِمَّا يُبْتَغَى بِهِ وَجْهُ اللَّهِ عَزَّ وَ جَلَّ لَا يَتَعَلَّمُهُ إِلَّا لِيُصِيبَ بِهِ عَرَضاً مِنَ الدُّنْيَا لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ
And Rasool-Allah-saww said: ‘One who learns a knowledge from what the Face of Allah-azwj Mighty and Majestic can be sought with, and does not teach it except to earn by it is (like) a display from the world, would not even find the aroma of the Paradise on the Day of Qiyamah’’.[150]
59- وَ قَالَ ص مَنْ تَعَلَّمَ عِلْماً لِغَيْرِ اللَّهِ وَ أَرَادَ بِهِ غَيْرَ اللَّهِ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
And he-asws said: ‘One who learns knowledge for other than Allah-azwj, and intends by it other than Allah-azwj, so let him assume his seat from the Fire.[151]
60- وَ قَالَ ص لَا تَعَلَّمُوا الْعِلْمَ لِتُمَارُوا بِهِ السُّفَهَاءَ وَ تُجَادِلُوا بِهِ الْعُلَمَاءَ وَ لِتَصْرِفُوا وُجُوهَ النَّاسِ إِلَيْكُمْ وَ ابْتَغُوا بِقَوْلِكُمْ مَا عِنْدَ اللَّهِ فَإِنَّهُ يَدُومُ وَ يَبْقَى وَ يَنْفَدُ مَا سِوَاهُ
And he-saww said: ‘Do not learn the knowledge to show-off to the foolish ones with it, and debating the scholars with it, and to turn the faces of the people towards you; and seek with your hearts what is in the Presence of Allah-azwj, for it is eternal and would remain, and whatever is besides it would run out.
كُونُوا يَنَابِيعَ الْحِكْمَةِ مَصَابِيحَ الْهُدَى أَحْلَاسَ الْبُيُوتِ سُرُجَ اللَّيْلِ جُدُدَ الْقُلُوبِ خُلْقَانَ الثِّيَابِ تُعْرَفُونَ فِي أَهْلِ السَّمَاءِ وَ تُخْفَوْنَ فِي أَهْلِ الْأَرْضِ
Become fountains of wisdom, lamps of the guidance, simplicity of the houses, and lanterns of the night, and renewed hearts, caring manners, you will be recognised among the inhabitants of the sky, and be hidden (unknown) among people of the earth’’.[152]
61- وَ قَالَ ص مَنْ طَلَبَ الْعِلْمَ لِأَرْبَعٍ دَخَلَ النَّارَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يُمَارِيَ بِهِ السُّفَهَاءَ أَوْ لِيَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ أَوْ يَأْخُذَ بِهِ مِنَ الْأُمَرَاءِ
And he-saww said: ‘One who seeks the knowledge for four (reasons) would enter the Fire – to boast to the scholars with it, or dispute the foolish ones with it, or to turn the faces of the people towards him by it, or to take (something) from the rich ones by it’’.[153]
62- وَ قَالَ ص مَا ازْدَادَ عَبْدٌ عِلْماً فَازْدَادَ فِي الدُّنْيَا رَغْبَةً إِلَّا ازْدَادَ مِنَ اللَّهِ بُعْداً
And he-saww said: ‘A servant would not increase in knowledge and (then) increase in desire for the world, except he would increase from Allah-azwj in remoteness’’.[154]
63- وَ قَالَ ص كُلُّ عِلْمٍ وَبَالٌ عَلَى صَاحِبِهِ إِلَّا مَنْ عَمِلَ بِهِ
And he-saww said: ‘Every knowledge is a scourge upon its owner except for the one who acts with it’’.[155]
64- وَ قَالَ ص أَشَدُّ النَّاسِ عَذَاباً يَوْمَ الْقِيَامَةِ عَالِمٌ لَمْ يَنْفَعْهُ عِلْمُهُ
And he-saww said: ‘The people of the most intense Punishment on the Day of Qiyamah would be a scholar whose knowledge did not benefit him’’.[156]
65- وَ عَنِ الْبَاقِرِ ع قَالَ: مَنْ طَلَبَ الْعِلْمَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ وُجُوهَ النَّاسِ إِلَيْهِ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ إِنَّ الرِّئَاسَةَ لَا تَصْلُحُ إِلَّا لِأَهْلِهَا
From Al-Baqir-asws said: ‘One who seeks knowledge in order to boast to the scholars with it, or dispute the foolish ones with it, or turn the faces of the people towards him, so let him assume his seat from the Fire. The governance is not correct except for its rightful ones-asws.[157]
66- وَ مِنْ كَلَامِ عِيسَى ع تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ السُّوءِ الْأَجْرَ تَأْخُذُونَ وَ الْعَمَلَ تُضَيِّعُونَ
And from the speeches of Isa-as – ‘You are learning for the world and you would be graced in it without having to do a deed, and you are not learning for the Hereafter and you will not be Graced therein except with the deed. Woe be unto you, O evil scholars! You are taking the recompense (in the world), and you are wasting the deeds!
يُوشِكُ رَبُّ الْعَمَلِ أَنْ يَطْلُبَ عَمَلَهُ وَ تُوشِكُونَ أَنْ تَخْرُجُوا مِنَ الدُّنْيَا الْعَرِيضَةِ إِلَى ظُلْمَةِ الْقَبْرِ وَ ضِيقِهِ اللَّهُ نَهَاكُمْ عَنِ الْخَطَايَا كَمَا أَمَرَكُمْ بِالصِّيَامِ وَ الصَّلَاةِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ سَخِطَ رِزْقَهُ وَ احْتَقَرَ مَنْزِلَتَهُ وَ قَدْ عَلِمَ أَنَّ ذَلِكَ مِنْ عِلْمِ اللَّهِ وَ قُدْرَتِهِ
Very soon the Lord-azwj of the deed will seek His-azwj deed, and very soon you will be going out from the wide world to the darkness of the grave and its narrowness. Allah-azwj Forbade you from the sins just as I-as am instruction you with the Fasting and the Salat. How can he be from the people of knowledge, on who is angry of his sustenance, and the despicability of his house, and he knows that, that is from the Knowledge of Allah-azwj and His-azwj Pre-determination?
وَ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنِ اتَّهَمَ اللَّهَ فِيمَا قَضَى لَهُ فَلَيْسَ يَرْضَى شَيْئاً أَصَابَهُ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ دُنْيَاهُ عِنْدَهُ آثَرُ مِنْ آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَ مَا يَضُرُّهُ أَحَبُّ إِلَيْهِ مِمَّا يَنْفَعُهُ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ يَطْلُبُ الْكَلَامَ لِيُخْبِرَ بِهِ وَ لَا يَطْلُبُ لِيَعْمَلَ بِهِ
And how can he happen to be from the people of knowledge, one who accuses Allah-azwj regarding what He-azwj has Decided for him, so he isn’t pleased with anything hitting him?’ How can he be from the people of knowledge, one whose world is more preferable in his presence than his Hereafter, and he is facing towards his world, and whatever harms him is more beloved to him than what benefits him? How can he be from the people of knowledge, one who seeks the speech to inform with it and does not see to act with it?[158]
67- وَ مِنْ كَلَامِهِ ع وَيْلٌ لِلْعُلَمَاءِ السَّوْءِ تُصْلَى عَلَيْهِمُ النَّارُ ثُمَّ قَالَ اشْتَدَّتْ مَئُونَةُ الدُّنْيَا وَ مَئُونَةُ الْآخِرَةِ أَمَّا مَئُونَةُ الدُّنْيَا فَإِنَّكَ لَا تَمُدُّ يَدَكَ إِلَى شَيْءٍ مِنْهَا إِلَّا فَاجِرٌ قَدْ سَبَقَكَ إِلَيْهِ وَ أَمَّا مَئُونَةُ الْآخِرَةِ فَإِنَّكَ لَا تَجِدُ أَعْوَاناً يُعِينُونَكَ عَلَيْهَا
And from his-as speeches: ‘Woe be unto the evil scholars! The Fire would overcome upon them’. Then he-as said: ‘The provisions of the world are more difficult than the provisions of the Hereafter. As for the provisions of the world, so you will not extend your hand towards anything from it except an immoral one would precede you to it; and as for the provisions of the Hereafter, so you will not find assistants assisting you upon it’’.[159]
68- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَالِمَ إِذَا لَمْ يَعْمَلْ بِعِلْمِهِ زَلَّتْ مَوْعِظَتُهُ عَنِ الْقُلُوبِ كَمَا يَزِلُّ الْمَطَرُ عَنِ الصَّفَا
And from Abu Abdullah-asws having said: ‘The scholar, when he does not act with his knowledge, his preaching will decline from the hearts just as the rain slides away from the rock’’.[160]
69- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ لَهُ خَطَبَهُ عَلَى الْمِنْبَرِ أَيُّهَا النَّاسُ إِذَا عَلِمْتُمْ فَاعْمَلُوا بِمَا عَلِمْتُمْ لَعَلَّكُمْ تَهْتَدُونَ إِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِهِ كَالْجَاهِلِ الْحَائِرِ الَّذِي لَا يَسْتَفِيقُ عَنْ جَهْلِهِ بَلْ قَدْ رَأَيْتُ الْحُجَّةَ عَلَيْهِ أَعْظَمَ وَ الْحَسْرَةَ أَدْوَمَ عَلَى هَذَا الْعَالِمِ الْمُنْسَلِخِ عَنْ عِلْمِهِ مِنْهَا عَلَى هَذَا الْجَاهِلِ الْمُتَحَيِّرِ فِي جَهْلِهِ وَ كِلَاهُمَا حَائِرٌ بَائِرٌ
And Amir Al-Momineen-asws said in a speech of his-asws preached upon the pulpit: ‘O you people! When you learn, act on what you have learnt so that you may be guided. The scholar who works without it is like a confused, ignorant person who will not wake from his ignorance. But I-asws have seen the argument against him as great, and the regret would be perpetual upon this scholar, the one alienated from his knowledge, than it would be upon this confused, ignorant, the one confused in his ignorance; and both of them are confused, bad.
لَا تَرْتَابُوا فَتَشُكُّوا وَ لَا تَشُكُّوا فَتَكْفُرُوا وَ لَا تُرَخِّصُوا لِأَنْفُسِكُمْ فَتُدْهِنُوا وَ لَا تُدْهِنُوا فِي الْحَقِّ فَتَخْسَرُوا
Do not be suspicious, for you will doubt, and do not doubt, for you will commit Kufr, and do not make concession for yourselves, for you will compromise, and do not compromise regarding the truth, for you will incur loss!’ So they are deceived and misguided, nor do they get oiled in the truth, so they are destroyed.
وَ إِنَّ مِنَ الْحَقِّ أَنْ تَفَقَّهُوا وَ مِنَ الْفِقْهِ أَنْ لَا تَغْتَرُّوا وَ إِنَّ أَنْصَحَكُمْ لِنَفْسِهِ أَطْوَعُكُمْ لِرَبِّهِ وَ أَغَشَّكُمْ لِنَفْسِهِ أَعْصَاكُمْ لِرَبِّهِ وَ مَنْ يُطِعِ اللَّهَ يَأْمَنْ وَ يَسْتَبْشِرْ وَ مَنْ يَعْصِ اللَّهَ يَخِبْ وَ يَنْدَمْ
And from the truth is the you should ponder, and from the pondering it that you do not cheat, and that the most advising of you is the most obedient to his Lord-azwj, and the most deceived of you is the one most disobedient to his Lord-azwj; and one who obeys Allah-azwj would be safe and receive glad tidings, and one who disobeys Allah-azwj, will not succeed and would regret’’.[161]
70- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ لِمُوسَى بْنِ عِمْرَانَ ع جَلِيسٌ مِنْ أَصْحَابِهِ قَدْ وَعَى عِلْماً كَثِيراً فَاسْتَأْذَنَ مُوسَى فِي زِيَارَةِ أَقَارِبَ لَهُ فَقَالَ لَهُ مُوسَى إِنَّ لِصِلَةِ الْقَرَابَةِ لَحَقّاً وَ لَكِنْ إِيَّاكَ أَنْ تَرْكَنَ إِلَى الدُّنْيَا فَإِنَّ اللَّهَ قَدْ حَمَّلَكَ عِلْماً فَلَا تُضَيِّعْهُ وَ تَرْكَنْ إِلَى غَيْرِهِ
And from Abu Abdullah-asws having said: ‘There used to be for Musa-as Bin Imran-as, a companion who used to sit with him-as, and he had retained a lot of knowledge, and he sought permission of Musa-as regarding visiting relatives of his. Musa-as said to him: ‘Maintaining relations with the relatives is to be adhered to, but beware of inclining towards the world, for Allah-azwj has Given you knowledge, so do not waste it and incline to something else.
فَقَالَ الرَّجُلُ لَا يَكُونُ إِلَّا خَيْراً وَ مَضَى نَحْوَ أَقَارِبِهِ فَطَالَتْ غَيْبَتُهُ فَسَأَلَ مُوسَى ع عَنْهُ فَلَمْ يُخْبِرْهُ أَحَدٌ بِحَالِهِ فَسَأَلَ جَبْرَئِيلَ ع عَنْهُ فَقَالَ لَهُ أَخْبِرْنِي عَنْ جَلِيسِي فُلَانٍ أَ لَكَ بِهِ عِلْمٌ
The man said, ‘Nothing will happen except good’, and he went to his relatives. His absence was prolonged, and Musa-as asked about him, but no one informed him-as of his state. He-as asked Jibraeel-as, and he-as said to him-as: ‘Inform me of my-as so and so companion, is there any knowledge for you about him?’
قَالَ نَعَمْ هُوَ ذَا عَلَى الْبَابِ قَدْ مُسِخَ قِرْداً فِي عُنُقِهِ سِلْسِلَةٌ
He-as said: ‘He is at that door, having been metamorphosed as a monkey, there being a chain in his neck’.
فَفَزِعَ مُوسَى ع إِلَى رَبِّهِ وَ قَامَ إِلَى مُصَلَّاهُ يَدْعُو اللَّهَ وَ يَقُولُ يَا رَبِّ صَاحِبِي وَ جَلِيسِي
Musa-as panicked to his-as Lord-azwj, and stood on his-as prayer mat supplicating to Allah-azwj, and he-as said: ‘O Lord-azwj! My-as companion, and my-as friend!’
فَأَوْحَى اللَّهُ إِلَيْهِ يَا مُوسَى لَوْ دَعَوْتَنِي حَتَّى يَنْقَطِعَ تَرْقُوَتَاكَ مَا اسْتَجَبْتُ لَكَ فِيهِ إِنِّي كُنْتُ حَمَّلْتُهُ عِلْماً فَضَيَّعَهُ وَ رَكِنَ إِلَى غَيْرِهِ
Allah-azwj Revealed unto him-as: “O Musa-as! Even if you-as were to supplicate to Me-azwj until your-as hand beaks, I-azwj will not Answer to you-as regarding him. I-azwj had Given him knowledge but he wasted it and inclined to something else’’.[162]
71- وَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْعِلْمُ مَقْرُونٌ إِلَى الْعَمَلِ فَمَنْ عَلِمَ عَمِلَ وَ مَنْ عَمِلَ عَلِمَ وَ الْعِلْمُ يَهْتِفُ بِالْعَمَلِ فَإِنْ أَجَابَهُ وَ إِلَّا ارْتَحَلَ
And Abu Abdullah-asws said: ‘The knowledge is paired to the deed, so the one who learns should act; and the knowledge is called by the deed, so if it answers it (fine) or else (it would) depart’’.[163]
CHAPTER 10
RIGHT OF THE SCHOLAR
الآيات الكهف قالَ لَهُ مُوسى هَلْ أَتَّبِعُكَ عَلى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْداً قالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْراً وَ كَيْفَ تَصْبِرُ عَلى ما لَمْ تُحِطْ بِهِ خُبْراً قالَ سَتَجِدُنِي إِنْ شاءَ اللَّهُ صابِراً وَ لا أَعْصِي لَكَ أَمْراً قالَ فَإِنِ اتَّبَعْتَنِي فَلا تَسْئَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْراً
The Verses – (Surah Al Kahf): Musa said to him: ‘Can I follow you on condition that you will teach me right Knowledge from what you have been Taught?’ [18:66] He said: ‘You will never be able on being patient with me [18:67] And how can you have patience upon what news you have not been narrated with?’ [18:68] He said: ‘If Allah so desires it, you will find me patient and I shall not be disobedient to you in any matter’ [18:69] He said: ‘So If you were to follow me, then you will not question me about anything until I narrate to you of it with a mention [18:70].
إلى قوله تعالى إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَها فَلا تُصاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْراً
Up to His-azwj Words: ‘If I ask you about anything after it, then do not keep me in your company, so you would have reached an excuse from me’ [18:76].
1- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ عَنْ أَبَانٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأَرْحَمُ ثَلَاثَةً وَ حَقٌّ لَهُمْ أَنْ يُرْحَمُوا عَزِيزٌ أَصَابَتْهُ مَذَلَّةٌ بَعْدَ الْعِزِّ وَ غَنِيٌّ أَصَابَتْهُ حَاجَةٌ بَعْدَ الْغِنَى وَ عَالِمٌ يَسْتَخِفُّ بِهِ أَهْلُهُ وَ الْجَهَلَةُ
‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Muhammad Bin Ziyad Al Azady, from Aban and others,
‘From Abu Abdullah-asws said: ‘I-asws am merciful to three, and it is right for them that they be mercied – a nobleman hit by disgrace after the honour, and a rich one hit by need after the riches, and a scholar taken lightly by his family and the ignoramuses’’.[164]
2- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ الصَّادِقَ ع يَقُولُ اطْلُبُوا الْعِلْمَ وَ تَزَيَّنُوا مَعَهُ بِالْحِلْمِ وَ الْوَقَارِ وَ تَوَاضَعُوا لِمَنْ تُعَلِّمُونَهُ الْعِلْمَ وَ تَوَاضَعُوا لِمَنْ طَلَبْتُمْ مِنْهُ الْعِلْمَ وَ لَا تَكُونُوا عُلَمَاءَ جَبَّارِينَ فَيَذْهَبَ بَاطِلُكُمْ بِحَقِّكُمْ
‘Al Amaali’ of Al Sadouq – Al Mutawakkal, from Al Humeyri, from Abu Al Khatab, from Ibn Mahboub, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah Al-Sadiq-asws saying: ‘Seek the knowledge and adorn yourselves with it with the forbearance and the dignity, and be humble to the ones you teach the knowledge to, and humble towards the one you seek the knowledge from him, and do not become tyrannous scholars, or your falsehood will go away with your truth.[165]
3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص قَالَ: ارْحَمُوا عَزِيزاً ذَلَّ وَ غَنِيّاً افْتَقَرَ وَ عَالِماً ضَاعَ فِي زَمَانِ جُهَّالٍ
‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws forefathers-asws that the Prophet-saww said: ‘Be merciful to a disgraced nobleman, and an impoverished rich one, and a scholar immersed in the era of the ignorant ones’’.[166]
4- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ أَحْمَدَ بْنِ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ فَضَّالٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يَشْكُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَسْجِدٌ خَرَابٌ لَا يُصَلِّي فِيهِ أَهْلُهُ وَ عَالِمٌ بَيْنَ جُهَّالٍ وَ مُصْحَفٌ مُعَلَّقٌ قَدْ وَقَعَ عَلَيْهِ غُبَارٌ لَا يُقْرَأُ فِيهِ
‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Ahmad Bin Musa Bin Umar, from Ibn Fazal, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Three would be complaining to Allah-azwj Mighty and Majestic – A Masjid in ruins, no one praying Salat in it, and a scholar among the ignorant ones, and a Parchment (Quran) left hanging, the dust having settled upon it, not being recited from’’.[167]
5- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مِسْعَرِ بْنِ عَلِيِّ بْنِ زِيَادٍ الْمُقْرِي عَنْ جَرِيرِ بْنِ أَحْمَدَ بْنِ مَالِكٍ الْإِيَادِيِّ قَالَ سَمِعْتُ الْعَبَّاسَ بْنَ الْمَأْمُونِ يَقُولُ قَالَ لِي عَلِيُّ بْنُ مُوسَى الرِّضَا ع ثَلَاثَةٌ مُوَكَّلٌ بِهَا ثَلَاثَةٌ تَحَامُلُ الْأَيَّامِ عَلَى ذَوِي الْأَدَوَاتِ الْكَامِلَةِ وَ اسْتِيلَاءُ الْحِرْمَانِ عَلَى الْمُتَقَدِّمِ فِي صَنَعْتِهِ وَ مُعَادَاةُ الْعَوَامِّ عَلَى أَهْلِ الْمَعْرِفَةِ
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal Al Shaybani, from Mas’ar Bin Ali Bin Ziyad Al Maqry, from Jareer Bin Ahmad Bin Malik Al Ayadi who said, ‘Al Abbas Bin Al Mamoun said,
‘Ali-asws Bin Musa Al-Reza-asws said to me: ‘Three would be allocated with three – the assaults of the days upon the ones with perfect acumen, and the dominance of the deprivation upon the one advanced in his manufacturing, and enmity of the general populace toward the people of understanding.[168]
6- ضه، روضة الواعظين ل، الخصال لي، الأمالي للصدوق سَيَجِيءُ فِي خَبَرِ الْحُقُوقِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع وَ حَقُّ سَائِسِكَ بِالْعِلْمِ التَّعْظِيمُ لَهُ وَ التَّوْقِيرُ لِمَجْلِسِهِ وَ حُسْنُ الِاسْتِمَاعِ إِلَيْهِ وَ الْإِقْبَالُ عَلَيْهِ وَ أَنْ لَا تَرْفَعَ عَلَيْهِ صَوْتَكَ وَ لَا تُجِيبَ أَحَداً يَسْأَلُهُ عَنْ شَيْءٍ حَتَّى يَكُونَ هُوَ الَّذِي يُجِيبُ وَ لَا تُحَدِّثَ فِي مَجْلِسِهِ أَحَداً وَ لَا تَغْتَابَ عِنْدَهُ أَحَداً وَ أَنْ تَدْفَعَ عَنْهُ إِذَا ذُكِرَ عِنْدَكَ بِسُوءٍ وَ أَنْ تَسْتُرَ عُيُوبَهُ وَ تُظْهِرَ مَنَاقِبَهُ وَ لَا تُجَالِسَ لَهُ عَدُوّاً وَ لَا تُعَادِيَ لَهُ وَلِيّاً
’Rowzat Al Waizeen’
There will be coming in a Hadeeth of the rights, from Ali-asws Bin Al Husayn-asws: ‘And a right of the educator of the knowledge, is the reverence to him, and the dignity to his seating, and excellent listening to him, and the facing towards him, and that you do not raise your voice above his, and you do not answer anyone asking him about anything until he happens to be the one answering, and do not discuss with anyone in his gathering, and you do not backbite anyone in his presence, and that you defend him whenever he is mentioned with evil in your presence, and that you cover his faults, and you manifest his virtues, and do not sit an enemy to him, and you do not be inimical to a friend of his.
فَإِذَا فَعَلْتَ ذَلِكَ شَهِدَ لَكَ مَلَائِكَةُ اللَّهِ بِأَنَّكَ قَصَدْتَهُ وَ تَعَلَّمْتَ عِلْمَهُ لِلَّهِ جَلَّ اسْمُهُ لَا لِلنَّاسِ
When you do that, the Angels of Allah-azwj would testify that you aimed for Him-azwj and learnt his knowledge for the Sake of Allah-azwj, Majestic is His-azwj Name, not for the people’’.[169]
7- ل، الخصال مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص غَرِيبَتَانِ فَاحْتَمِلُوهُمَا كَلِمَةُ حِكْمَةٍ مِنْ سَفِيهٍ فَاقْبَلُوهَا وَ كَلِمَةُ سَفَهٍ مِنْ حَكِيمٍ فَاغْفِرُوهَا
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Al Nowfaly,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Two strange things, bear these two – a word of wisdom from a foolish one, accept it, and a word of foolishness from a wise one, forgive it’’.[170]
8- ل، الخصال عَلِيُّ بْنُ عَبْدِ اللَّهِ الْأَسْوَارِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي يَعْقُوبَ عَنْ عَلِيِّ بْنِ خَشْرَمٍ عَنْ عِيسَى عَنْ أَبِي عُبَيْدَةَ عَنْ مُحَمَّدِ بْنِ كَعْبٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّمَا الْخَوْفُ عَلَى أُمَّتِي مِنْ بَعْدِي ثَلَاثُ خِصَالٍ أَنْ يَتَأَوَّلُوا الْقُرْآنَ عَلَى غَيْرِ تَأْوِيلِهِ أَوْ يَتَّبِعُوا زَلَّةَ الْعَالِمِ أَوْ يَظْهَرَ فِيهِمُ الْمَالُ حَتَّى يَطْغَوْا وَ يَبْطَرُوا
Ali Bin Abdullah Al Aswary, from Ahmad Bin Muhammad Bin Qays, from Abu Yaqoub, from Ali Bin Khashram, from Isa, from Abu Ubeyda, from Muhammad Bin Ka’ab who said,
‘Rasool-Allah-saww said: ‘But rather, the fear upon my-saww community from after me-asws are three characteristics – They will be explaining the Quran upon other than its (correct) explanation, or they would be following the mistakes of the world, or the wealth would appear among them to the extent that they would transgress and be arrogant.
وَ سَأُنَبِّئُكُمُ الْمَخْرَجَ مِنْ ذَلِكَ أَمَّا الْقُرْآنُ فَاعْمَلُوا بِمُحْكَمِهِ وَ آمِنُوا بِمُتَشَابِهِهِ- وَ أَمَّا الْعَالِمُ فَانْتَظِرُوا فَيْئَهُ وَ لَا تَتَّبِعُوا زَلَّتَهُ وَ أَمَّا الْمَالُ فَإِنَّ الْمَخْرَجَ مِنْهُ شُكْرُ النِّعْمَةِ وَ أَدَاءُ حَقِّهِ
And I-saww shall inform you of the way out from that – as for the Quran, so act with its Decisive (Verses) and believe in its Allegorical (Verses); and as for the scholar, watch his group and do not follow his mistakes, and as for the wealth, the way out from that is the thankfulness for the Bounties, and fulfilling His-azwj right’’.[171]
9- سن، المحاسن أَبِي عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيٌّ ع يَقُولُ إِنَّ مِنْ حَقِّ الْعَالِمِ أَنْ لَا تُكْثِرَ عَلَيْهِ السُّؤَالَ وَ لَا تَجُرَّ بِثَوْبِهِ وَ إِذَا دَخَلْتَ عَلَيْهِ وَ عِنْدَهُ قَوْمٌ فَسَلِّمْ عَلَيْهِمْ جَمِيعاً وَ خُصَّهُ بِالتَّحِيَّةِ دُونَهُمْ وَ اجْلِسْ بَيْنَ يَدَيْهِ وَ لَا تَجْلِسْ خَلْفَهُ وَ لَا تَغْمِزْ بِعَيْنَيْكَ وَ لَا تُشِرْ بِيَدِكَ وَ لَا تُكْثِرْ مِنْ قَوْلِ قَالَ فُلَانٌ وَ قَالَ فُلَانٌ خِلَافاً لِقَوْلِهِ وَ لَا تَضْجَرْ بِطُولِ صُحْبَتِهِ
‘Al Mahasin’ – My father, from Suleyman Al Ja’fary, from a man,
‘From Abu Abdullah-asws having said: ‘Ali-asws was saying: ‘From the rights of the scholar is that you neither frequent the questioning to him, nor drag (pull) his clothes (don’t be harsh with him). And whenever you come to him, and in his presence is a group, greet upon them altogether, and particularise him with the greeting besides them, and sit in front of him, and do not sit behind him, and do not wink with your eyes, and do not gesture with your hands nor frequent from the words, ‘So and so said (this), and so and so said against his words’, and do not be annoyed at the length of his company.
فَإِنَّمَا مَثَلُ الْعَالِمِ مَثَلُ النَّخْلَةِ يُنْتَظَرُ بِهَا مَتَى يَسْقُطُ عَلَيْكَ مِنْهَا شَيْءٌ وَ الْعَالِمُ أَعْظَمُ أَجْراً مِنَ الصَّائِمِ الْقَائِمِ الْغَازِي فِي سَبِيلِ اللَّهِ وَ إِذَا مَاتَ الْعَالِمُ ثُلِمَ فِي الْإِسْلَامِ ثُلْمَةٌ لَا يَسُدُّهَا شَيْءٌ إِلَى يَوْمِ الْقِيَامَةِ
Rather, an example of the scholar is an example of the palm tree. You wait with it until something from it drops upon you; and the scholar is of a greater recompense than the Fasting one, (and) the standing one (in Salat), (and) the fighter in the Way of Allah-azwj. And when the scholar dies, it leaves such a gap in Al-Islam, nothing can plug it up to the Day of Qiyamah’’.[172]
10- سن، المحاسن أَبِي عَنْ سَعْدَانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ قَامَ مِنْ مَجْلِسِهِ تَعْظِيماً لِرَجُلٍ
‘Al Mahasin’ – My father, from Sa’dan, from Abdul Raheem Bin Muslim, from Is’haq Bin Amaar who said,
‘I said to Abu Abdullah-asws, ‘One who stands from his seat in reverence to a man?’
قَالَ مَكْرُوهٌ إِلَّا لِرَجُلٍ فِي الدِّينِ
He-asws said: ‘Abhorrent, except for a man regarding the Religion’’.[173]
11- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا جَلَسْتَ إِلَى الْعَالِمِ فَكُنْ عَلَى أَنْ تَسْمَعَ أَحْرَصَ مِنْكَ عَلَى أَنْ تَقُولَ وَ تَعَلَّمْ حُسْنَ الِاسْتِمَاعِ كَمَا تَعَلَّمُ حُسْنَ الْقَوْلِ وَ لَا تَقْطَعْ عَلَى حَدِيثِهِ
‘Al Mahasin’ – One of our companions, raising it, said,
‘Amir Al-Momineen-asws said: ‘Whenever you sit with a scholar, then become such that your listening is more eager from you than your speaking, and learn the excellent intent listening just as you learn the excellent words, and do not cut off anyone from his narration.[174]
12- شا، الإرشاد رَوَى حَارِثٌ الْأَعْوَرُ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ مِنْ حَقِّ الْعَالِمِ أَنْ لَا يُكْثَرَ عَلَيْهِ السُّؤَالُ وَ لَا يُعَنَّتَ فِي الْجَوَابِ وَ لَا يُلَحَّ عَلَيْهِ إِذَا كَسِلَ وَ لَا يُؤْخَذَ بِثَوْبِهِ إِذَا نَهَضَ وَ لَا يُشَارَ إِلَيْهِ بِيَدٍ فِي حَاجَةٍ وَ لَا يُفْشَى لَهُ سِرٌّ وَ لَا يُغْتَابَ عِنْدَهُ أَحَدٌ
It is reported by Haris Al Awr who said,
‘I heard Amir Al-Momineen-asws saying: ‘From the rights of the scholar is that too many questions are not put unto him, nor should he be compelled regarding the answer, nor should he be insisted upon if he is complacent, and should he be grabbed by his clothes when he arises, nor should he be gestured to by a hand regarding a need, nor should a secret of his be exposed, nor should anyone backbite anyone in his presence.
وَ يُعَظَّمَ كَمَا حَفِظَ أَمْرَ اللَّهِ وَ يَجْلِسَ الْمُتَعَلِّمُ أَمَامَهُ وَ لَا يُعْرِضَ مِنْ طُولِ صُحْبَتِهِ وَ إِذَا جَاءَهُ طَالِبُ عِلْمٍ وَ غَيْرُهُ فَوَجَدَهُ فِي جَمَاعَةٍ عَمَّهُمْ بِالسَّلَامِ وَ خَصَّهُ بِالتَّحِيَّةِ وَ لْيَحْفَظْ شَاهِداً وَ غَائِباً وَ لْيَعْرِفْ لَهُ حَقَّهُ فَإِنَّ الْعَالِمَ أَعْظَمُ أَجْراً مِنَ الصَّائِمِ الْقَائِمِ الْمُجَاهِدِ فِي سَبِيلِ اللَّهِ
And he should be revered just as a memoriser of the Commands of Allah-azwj, and the student should sit in front of him, and he should not turn away from the prolongation of his company. And when a seeker of knowledge and others come, and he is found to be in a group, he should generalise them with the greeting and particularise him with the greeting; and let him be protected when present and absent, and let him recognise his right for him, for the scholar is of a greater Recompense than the Fasting one, (and) the standing one (in Salat), (and) the fighter in the Way of Allah-azwj.
فَإِذَا مَاتَ الْعَالِمُ ثُلِمَ فِي الْإِسْلَامِ ثُلْمَةٌ لَا يَسُدُّهَا إِلَّا خَلَفٌ مِنْهُ وَ طَالِبُ الْعِلْمِ يَسْتَغْفِرُ لَهُ كُلُّ الْمَلَائِكَةِ وَ يَدْعُو لَهُ مَنْ فِي السَّمَاءِ وَ الْأَرْضِ
When the scholar dies, it leaves such a gap in Al-Islam that nothing can plug it except a replacement from him, and a seeker of the knowledge is such that all the Angels seek Forgiveness for him, and there supplicate for him, the ones in the skies and the earth’’.[175]
13- غو، غوالي اللئالي قَالَ الصَّادِقُ ع مَنْ أَكْرَمَ فَقِيهاً مُسْلِماً لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ هُوَ عَنْهُ رَاضٍ وَ مَنْ أَهَانَ فَقِيهاً مُسْلِماً لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ هُوَ عَلَيْهِ غَضْبَانُ
‘Gawaly Al La’ali’
Al-Sadiq-asws said: ‘One who honours an understanding one, a Muslim (submitter to Ahadeeth), would meet Allah-azwj on the Day of Qiyamah and He-azwj would be Pleased from him; and one who dishonours an understanding one, a Muslim (submitter to Ahadeeth), would meet Allah-azwj on the Day of Qiyamah and He-azwj would be Wrathful upon him’’.[176]
14- وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ عَلَّمَ شَخْصاً مَسْأَلَةً فَقَدْ مَلَكَ رَقَبَتَهُ
And it is reported from the Prophet-saww having said: ‘One who teaches an issue to a person, so he has owned his neck’.
فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ أَ يَبِيعُهُ
It was said to him-saww, ‘O Rasool-Allah-saww! Can he sell him?’
فَقَالَ لَا وَ لَكِنْ يَأْمُرُهُ وَ يَنْهَاهُ
He-saww said: ‘No, but he can instruct him and forbid him’’.[177]
15- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنُ مُحَمَّدِ بْنِ مَعْقِلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ بِنْتِ إِلْيَاسَ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص غَرِيبَانِ كَلِمَةُ حِكْمَةٍ مِنْ سَفِيهٍ فَاقْبَلُوهَا وَ كَلِمَةُ سَفَهٍ مِنْ حَكِيمٍ فَاغْفِرُوهَا فَإِنَّهُ لَا حَكِيمَ إِلَّا ذُو عَثْرَةٍ وَ لَا سَفِيهَ إِلَّا ذُو تَجْرِبَةِ
A group, from Abu Al Mufazzal, from Muhammad Bin Muhammad Bin Ma’qal, from Muhammad Bin Al-Hassan Bin Bint Ilyas, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Two strangers – a word of wisdom from a foolish one, so accept it, and a word of foolishness from a wise one, so forgive it, for there is no wise one except (he is) with mistakes, nor any foolish one except (he is) with experience’’.[178]
16 الدُّرَّةُ الْبَاهِرَةُ، قَالَ النَّبِيُّ ص ارْحَمُوا عَزِيزَ قَوْمٍ ذَلَّ وَ غَنِيَّ قَوْمٍ افْتَقَرَ وَ عَالِماً تَتَلَاعَبُ بِهِ الْجُهَّالُ
‘Al Durr Al Bahira’ –
‘The Prophet-saww said: ‘Be merciful to a nobleman having become disgraced, and a rich one having become impoverished, and a scholar the ignoramuses play around with’’.[179]
17- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَجْعَلَنَّ ذَرَبَ لِسَانِكَ عَلَى مَنْ أَنْطَقَكَ وَ بَلَاغَةَ قَوْلِكَ عَلَى مَنْ سَدَّدَكَ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘Do not make the sharpness of your tongue againts the one who made you speak, and the eloquence of your words against one who supported you’’.[180]
18 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُحَقِّرَنَّ عَبْداً آتَاهُ اللَّهُ عِلْماً فَإِنَّ اللَّهَ لَمْ يُحَقِّرْهُ حِينَ آتَاهُ إِيَّاهُ
‘Kanza’ Al Al Karajaky –
‘Amir Al-Momineen-asws said: ‘Do not belittle a servant whom Allah-azwj has Given knowledge, for Allah-azwj did not Belittle him when He-azwj Gave it to him’’.[181]
19- عدة، عدة الداعي رَوَى عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّهُ قَالَ: إِنَّ مِنْ حَقِّ الْمُعَلِّمِ عَلَى الْمُتَعَلِّمِ أَنْ لَا يُكْثِرَ السُّؤَالَ عَلَيْهِ وَ لَا يَسْبِقَهُ فِي الْجَوَابِ وَ لَا يُلِحَّ عَلَيْهِ إِذَا أَعْرَضَ وَ لَا يَأْخُذَ بِثَوْبِهِ إِذَا كَسِلَ وَ لَا يُشِيرَ إِلَيْهِ بِيَدِهِ وَ لَا يَغْمِزَهُ بِعَيْنِهِ وَ لَا يُشَاوِرَ فِي مَجْلِسِهِ وَ لَا يَطْلُبَ وَرَاءَهُ
‘Uddat Al Daie’ –
‘It is reported from Abdullah son of Al-Hassan-asws Bin Ali-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘From the rights of the teacher upon the student is that he should not frequent the question to him, nor precede him in the answer, nor insist upon it if he turns away, nor grab his clothes when he is complacent, nor gesture towards him with his hand, nor wink at him with his eyes, nor consult (others) in his gathering, nor seek behind him.
وَ أَنْ لَا يَقُولَ قَالَ فُلَانٌ خِلَافَ قَوْلِهِ وَ لَا يُفْشِيَ لَهُ سِرّاً وَ لَا يَغْتَابَ عِنْدَهُ وَ أَنْ يَحْفَظَهُ شَاهِداً وَ غَائِباً وَ يَعُمَّ الْقَوْمَ بِالسَّلَامِ وَ يَخُصَّهُ بِالتَّحِيَّةِ وَ يَجْلِسَ بَيْنَ يَدَيْهِ وَ إِنْ كَانَ لَهُ حَاجَةٌ سَبَقَ الْقَوْمَ إِلَى خِدْمَتِهِ وَ لَا يَمَلَّ مِنْ طُولِ صُحْبَتِهِ فَإِنَّمَا هُوَ مِثْلُ النَّخْلَةِ تُنْتَظَرُ مَتَى تَسْقُطُ عَلَيْهِ مِنْهَا مَنْفَعَةٌ
And that he should not be saying, ‘So and so said opposite to his words’, nor expose a secret of his, nor backbite in his presence, and protect him when he is present and absent, and generalise the people with the greetings and particularise him with the greetings, and sit in front of him, and that if there is a need for him, he should precede the group to his service, and not get bored from the prolongation of his company, for rather he is like the palm tree, you wait until some benefit from it drops upon you.
وَ الْعَالِمُ بِمَنْزِلَةِ الصَّائِمِ الْمُجَاهِدِ فِي سَبِيلِ اللَّهِ وَ إِذَا مَاتَ الْعَالِمُ انْثَلَمَ فِي الْإِسْلَامِ ثُلْمَةٌ لَا تَنْسَدُّ إِلَى يَوْمِ الْقِيَامَةِ وَ إِنَّ طَالِبَ الْعِلْمِ يُشَيِّعُهُ سَبْعُونَ أَلْفاً مِنْ مُقَرَّبِي السَّمَاءِ
The scholar is at the status of the Fasting one, the fighter in the Way of Allah-azwj. And when the scholar dies, it leaves a gap in Al-Islam which nothing can plug up to the Day of Qiyamah, and that the seeker of knowledge will be escorted by seventy thousand Angels of Proximity the sky’’.[182]
20- وَ عَنِ النَّبِيِّ ص لَيْسَ مِنْ أَخْلَاقِ الْمُؤْمِنِ الْمَلَقُ إِلَّا فِي طَلَبِ الْعِلْمِ
And from the Prophet-saww: ‘Excessive flattery isn’t from the manners of the Momin except in seeking the knowledge’’.[183]
باب 11 صفات العلماء و أصنافهم
CHAPTER 11
ATTRIBUTES OF THE SCHOLARS AND THEIR CATEGORIES
الآيات الكهف فَوَجَدا عَبْداً مِنْ عِبادِنا آتَيْناهُ رَحْمَةً مِنْ عِنْدِنا وَ عَلَّمْناهُ مِنْ لَدُنَّا عِلْماً
The Verses – (Surah) Al Kahf: They found a servant from Our servant whom We had Granted Mercy from Us and We had Taught him knowledge from Us [18:65].
الحج وَ لِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ
(Surah) Al Hajj: And so that those Given the knowledge would know that it is the Truth from your Lord, and they are believing in it, and their hearts would be humbly submissive to it [22:54].
فاطر إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ.
(Surah) Faatir: But rather, Allah is feared by those from His knowledgeable servants [35:28].
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: نِعْمَ وَزِيرُ الْإِيمَانِ الْعِلْمُ وَ نِعْمَ وَزِيرُ الْعِلْمِ الْحِلْمُ وَ نِعْمَ وَزِيرُ الْحِلْمِ الرِّفْقُ وَ نِعْمَ وَزِيرُ الرِّفْقِ اللِّينُ.
‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws that the Prophet-saww having said: ‘The best Vizier of the Eman is the knowledge, and the best Vizier of the knowledge is the forbearance, and the best Vizier of the forbearance is the kindness, and the best Vizier of the kindness is the leniency’’.[184]
2- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ الْفَارِسِيِ عَنِ الْجَعْفَرِيِّ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا جُمِعَ شَيْءٌ إِلَى شَيْءٍ أَفْضَلُ مِنْ حِلْمٍ إِلَى عِلْمٍ
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibrahim Bin Hashim, from Farsi, from Al Ja’fary, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Nothing has been gathered upon a thing, more superior than forbearance to knowledge’’.[185]
3- ل، الخصال سُلَيْمَانُ بْنُ أَحْمَدَ اللَّخْمِيُّ عَنْ عَبْدِ الْوَهَّابِ بْنِ خَرَاجَةَ عَنْ أَبِي كُرَيْبٍ عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَبْسِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص وَ الَّذِي نَفْسِي بِيَدِهِ مَا جُمِعَ شَيْءٌ إِلَى شَيْءٍ أَفْضَلُ مِنْ حِلْمٍ إِلَى عِلْمٍ
‘Al Khisaal’ – Suleyman Bin Ahmad Al Khamy, from Abdul Wahab Bin Kharajat, from Abu Kareyb, from Ali Bin Hafs Al Abbasy, from Al-Hassan Al Husayni Al Alaway, from his father Al Husayn Bin Zayd,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘By the One in Whose Hand in my-saww soul! Nothing has been gathered to another thing, more superior than forbearance to knowledge’’.[186]
4- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ تَغْلِبَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ طَلَبَةُ هَذَا الْعِلْمِ عَلَى ثَلَاثَةِ أَصْنَافٍ أَلَا فَاعْرِفُوهُمْ بِصِفَاتِهِمْ وَ أَعْيَانِهِمْ صِنْفٌ مِنْهُمْ يَتَعَلَّمُونَ لِلْمِرَاءِ وَ الْجَهْلِ وَ صِنْفٌ مِنْهُمْ يَتَعَلَّمُونَ لِلِاسْتِطَالَةِ وَ الْخَتْلِ وَ صِنْفٌ مِنْهُمْ يَتَعَلَّمُونَ لِلْفِقْهِ وَ الْعَقْلِ
‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Muhammad Al Humeyri, from his father, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ziyad Al Azdy, from Aban Bin Usman, from Ibn Taglub, from Ikrama, from Ibn Abbas who said,
‘I heard Amir Al-Momineen Ali-asws Bin Abu Talib-asws saying: ‘This knowledge is being sought by three types (of seekers). Indeed! So, recognise them and their dignitaries – A type of them are learning for the showing off and ignorance (arguing); and a type of them are learning for overcoming and the deceit; and a type of them are learning for the understanding and the intellect.
فَأَمَّا صَاحِبُ الْمِرَاءِ وَ الْجَهْلِ تَرَاهُ مُؤْذِياً مُمَارِياً لِلرِّجَالِ فِي أَنْدِيَةِ الْمَقَالِ قَدْ تَسَرْبَلَ بِالتَّخَشُّعِ وَ تَخَلَّى مِنَ الْوَرَعِ فَدَقَّ اللَّهُ مِنْ هَذَا حَيْزُومَهُ وَ قَطَعَ مِنْهُ خَيْشُومَهُ
So, as for the owner of the showing off and ignorance (arguing), you see him hurting, showing off to the men in talking groups, happy being without humbleness, and empty from the piety, so Allah-azwj has Pulverised the chest of this one, and Cut off from his nose.
وَ أَمَّا صَاحِبُ الِاسْتِطَالَةِ وَ الْخَتْلِ فَإِنَّهُ يَسْتَطِيلُ عَلَى أَشْبَاهِهِ مِنْ أَشْكَالِهِ وَ يَتَوَاضَعُ لِلْأَغْنِيَاءِ مِنْ دُونِهِمْ فَهُوَ لِحَلْوَائِهِمْ هَاضِمٌ وَ لِدِينِهِ حَاطِمٌ فَأَعْمَى اللَّهُ مِنْ هَذَا بَصَرَهُ وَ قَطَعَ مِنْ آثَارِ الْعُلَمَاءِ أَثَرَهُ
And as for the owner of the overcoming and the deceit, so he overcomes upon his suspicions from its forms, and he reveres to the rich ones from besides them, so he is a digester of their sweets, a breaker of his own Religion. Allah-azwj has Blinded his sight from him, and Cut-off his impact from the impacts of the scholars.
وَ أَمَّا صَاحِبُ الْفِقْهِ وَ الْعَقْلِ تَرَاهُ ذَا كَآبَةٍ وَ حَزَنٍ قَدْ قَامَ اللَّيْلَ فِي حِنْدِسِهِ وَ قَدِ انْحَنَى فِي بُرْنُسِهِ يَعْمَلُ وَ يَخْشَى خَائِفاً وَجِلًا مِنْ كُلِّ أَحَدٍ إِلَّا مِنْ كُلِّ ثِقَةٍ مِنْ إِخْوَانِهِ فَشَدَّ اللَّهُ مِنْ هَذَا أَرْكَانَهُ وَ أَعْطَاهُ يَوْمَ الْقِيَامَةِ أَمَانَهُ
As for the owner of the understanding and the intellect, you see him with boredom and grief. He has stood during the darkness of the night, and having bowed his head, working and fearing, scared, awed from everyone except for every reliable one from his brethren. So Allah-azwj Strengthens from this one, his parts, and would Give him his security on the Day of Qiyamah’’.[187]
5- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ سَعِيدِ بْنِ عِلَاقَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طَلَبَةُ إِلَى آخِرِ الْخَبَرِ وَ فِيهِ يَتَعَلَّمُونَ الْعِلْمَ لِلْمِرَاءِ
‘Al Khisaal’ – Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud, from Saeed Bin Alaqat who said,
‘Amir Al-Momineen-asws said: ‘(This knowledge is) sought’ – up to the end of the Hadeeth: ‘They are learning the knowledge for the showing off’’.[188]
6- ل، الخصال ن، عيون أخبار الرضا عليه السلام أَبِي عَنِ الْكُمَيْدَانِيِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمُ وَ الْعِلْمُ وَ الصَّمْتُ إِنَّ الصَّمْتَ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ إِنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ
‘Al Khisaal’ – My father, from Al Kameydani, from Ibn Isa, from Al Bazanty who said,
‘Abu Al-Hassan-asws said: ‘From the signs of the understanding, is the forbearance, and the knowledge, and the silence. The silence is a door from the doors of wisdom. The silence earns the love, it is a pointer to every good’’.[189]
7- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي حَفْصٍ عُمَرَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْغَازِي عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ ع قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ الْمُلُوكُ حُكَّامٌ عَلَى النَّاسِ وَ الْعِلْمُ حَاكِمٌ عَلَيْهِمْ وَ حَسْبُكَ مِنَ الْعِلْمِ أَنْ تَخْشَى اللَّهَ وَ حَسْبُكَ مِنَ الْجَهْلِ أَنْ تُعْجَبَ بِعِلْمِكَ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Abu Jafs Umar Bin Muhammad, from Ali Bin Mahrqiya, from Dawood Bin Suleyman Al Ghazy,
‘From Al-Reza-asws, from his-asws fathers-asws, from Al-Husayn-asws having said: ‘I-asws heard Amir Al-Momineen-asws saying: ‘The kings are the rulers upon the people, and the knowledge is a ruler upon them; and it suffices you from the knowledge that you fear Allah-azwj, and it suffices you from the ignorance that you are fascinated with your own knowledge’’.[190]
8- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِي سُمَيْنَةَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ رِجَالِهِ عَنْ دَاوُدَ الرَّقِّيِّ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ لَا أُخْبِرُكُمْ بِالْفَقِيهِ حَقّاً قَالُوا بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ
‘Ma’any Al Akhbar’ – My father, from Muhammad Bin Abu Al Qasim, from Abu Sameena, from Muhammad Bin Khalid, from one of his men, from Dawood Al Raqy, from Al Sumaly,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘Shall I-asws inform you of the truly understanding one?’ They said, ‘Yes, O Amir Al-Momineen-asws’.
قَالَ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ عَذَابِ اللَّهِ وَ لَمْ يُرَخِّصْ لَهُمْ فِي مَعَاصِي اللَّهِ وَ لَمْ يَتْرُكِ الْقُرْآنَ رَغْبَةً عَنْهُ إِلَى غَيْرِهِ
He-asws said: ‘One who does not despair the people from the Mercy of Allah-azwj and does not secure them from the Punishment of Allah-azwj, and does not permit for them regarding the disobedience of Allah-azwj, and does not neglect the Quran in desire of it to something else.
أَلَا لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلَا لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَيْسَ فِيهَا تَفَقُّهٌ
Indeed! There is no good in the knowledge, there being no understanding in it. Indeed! There is no good in a recitation (of the Quran), there isn’t any pondering in it. Indeed! There is no good in a worship, there isn’t any understanding in it’’.[191]
9 مُنْيَةُ الْمُرِيدِ، رَوَى الْحَلَبِيُّ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ لَا أُخْبِرُكُمْ بِالْفَقِيهِ حَقِّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ إِلَى قَوْلِهِ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَيْسَ فِيهَا تَفَكُّرٌ
‘Muniyat Al Mureed’ – it is reported by Al Halby in the Saheeh,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Shall I-asws inform you of the understanding one who is truly an understanding one? One who does not despair the people’ – up to his-asws words: ‘Indeed! There is no good in a worship, there isn’t any thinking in it’’.[192]
10- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِنْفَانِ مِنْ أُمَّتِي إِذَا صَلَحَا صَلَحَتْ أُمَّتِي وَ إِذَا فَسَدَا فَسَدَتْ أُمَّتِي
Al Attar, from his father, from Muhammad Bin Ahmad, from Ibn Marouf, from Ibn Gazwan, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Two types (of people) from my-saww community, when they are both righteous, my-saww community would be righteous, and when they are both corrupt, my-saww community would be corrupt’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ هُمَا
It was said, ‘O Rasool-Allah-saww! And who are the two?’
قَالَ الْفُقَهَاءُ وَ الْأُمَرَاءُ.
He-saww said: ‘The understanding ones, and the rich ones’’.[193]
11- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ مُوسَى بْنِ أُكَيْلٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَكُونُ الرَّجُلُ فَقِيهاً حَتَّى لَا يُبَالِيَ أَيَّ ثَوْبَيْهِ ابْتَذَلَ وَ بِمَا سَدَّ فَوْرَةَ الْجُوعِ
‘Al Khisaal’ – My father, from Muhammad Al Atta, from Muhammad Bin Ahmad, from Ali Bin Al Sindy, from Muhammad Bin Amro Bin Saeed, from Musa Bin Akeyl who said,
‘I heard Abu Abdullah-asws saying: ‘A man cannot become an understanding one until he does not care what clothes he wears, and with what he fills the spell of hunger.[194]
12- ل، الخصال الْعَسْكَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أُسَيْدٍ الْأَصْفَهَانِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الصُّوفِيِّ عَنْ أَبِي غَسَّانَ عَنْ مَسْعُودِ بْنِ سَعْدٍ الْجُعْفِيِّ وَ كَانَ مِنْ خِيَارِ مَنْ أَدْرَكْنَا عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ عَنْ مُجَاهِدٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص أَشَدُّ مَا يُتَخَوَّفُ عَلَى أُمَّتِي ثَلَاثَةٌ زَلَّةُ عَالِمٍ أَوْ جِدَالُ مُنَافِقٍ بِالْقُرْآنِ أَوْ دُنْيَا تَقْطَعُ رِقَابَكُمْ فَاتَّهِمُوهَا عَلَى أَنْفُسِكُمْ
‘Al Khisaal’ – Al-Askari, from Ahmad Bin Muhammad Bin Aseyd Al Isfahany, from Ahmad Bin Yahya Al Sufi, from Abu Gasaan, from Masoud Bin Sa’ad Al Jufy – and he was from the best of the ones we met – from Yazeed Ibn Abu Ziyad, from Mujahid, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘The most intense of what I-saww fear upon my-saww community are three – mistakes of a scholar, or the debating of a hypocrite with the Quran, or a debt cutting off your necks, so you blame it upon yourselves.[195]
13- ل، الخصال أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمُقْرِي عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُقْرِي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمَوْصِلِيِّ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ الطَّرِيفِيِّ عَنْ عَيَّاشِ بْنِ زَيْدِ بْنِ الْحَسَنِ عَنْ يَزِيدَ بْنِ الْحَسَنِ قَالَ حَدَّثَنِي مُوسَى بْنُ جَعْفَرٍ عَنْ أَبِيهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: النَّاسُ عَلَى أَرْبَعَةِ أَصْنَافٍ جَاهِلٌ مُتَرَدٍّ مُعَانِقٌ لِهَوَاهُ وَ عَابِدٌ مُتَقَوٍّ كُلَّمَا ازْدَادَ عِبَادَةً ازْدَادَ كِبْراً وَ عَالِمٌ يُرِيدُ أَنْ يُوطَأَ عُقْبَاهُ وَ يُحِبُّ مَحْمَدَةَ النَّاسِ وَ عَارِفٌ عَلَى طَرِيقِ الْحَقِّ يُحِبُّ الْقِيَامَ بِهِ فَهُوَ عَاجِزٌ أَوْ مَغْلُوبٌ فَهَذَا أَمْثَلُ أَهْلِ زَمَانِكَ وَ أَرْجَحُهُمْ عَقْلًا
‘Al Khisaal’ – Ahmad Bin Muhammad Bin Abdul Rahman Al Maqry, from Muhammad Bin Ja’far Al Maqry, from Muhammad Bin Al-Hassan Al Mowsaly, from Muhammad Bin Aasim Al Tareyfi, from Ayyash Bin Zayd Bin Al-Hassan, from Yazeed Bin Al-Hassan who said,
It was narrated to me by Musa-asws Bin Ja’far-asws, from his-asws father-asws Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘The people are upon four categories – a regressive ignorant one embracing his desires, and a devout worshipper, every time he increases worship, he increases in arrogance, and a scholar intending to tread upon his followers and loves the praises of the people, and a knower upon the way of the Truth who loves to stand by it, but he is frustrated how to overcome. So, this one is the optimal of the people of your era and the heaviest of them in intellect’’.[196]
14- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سَبْعَةٌ يُفْسِدُونَ أَعْمَالَهُمْ الرَّجُلُ الْحَلِيمُ ذُو الْعِلْمِ الْكَثِيرِ لَا يُعْرَفُ بِذَلِكَ وَ لَا يُذْكَرُ بِهِ وَ الْحَكِيمُ الَّذِي يُدَبِّرُ مَالَهُ كُلُّ كَاذِبٍ مُنْكِرٍ لِمَا يُؤْتَى إِلَيْهِ وَ الرَّجُلُ الَّذِي يَأْمَنُ ذَا الْمَكْرِ وَ الْخِيَانَةِ وَ السَّيِّدُ الْفَظُّ الَّذِي لَا رَحْمَةَ لَهُ وَ الْأُمُّ الَّتِي لَا تَكْتُمُ عَنِ الْوَلَدِ السِّرَّ وَ تُفْشِي عَلَيْهِ وَ السَّرِيعُ إِلَى لَائِمَةِ إِخْوَانِهِ وَ الَّذِي يُجَادِلُ أَخَاهُ مُخَاصِماً لَهُ
‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar Al Hilal, from Yahya Bin Imran Al Halby who said,
‘I hear Abu Abdullah-asws saying: ‘Seven are spoiling their deeds – The forbearing man with a lot of knowledge, neither being known with that nor being mentioned with it; and the wise one who adapts to what is for him of every lying denier who comes to him; and the man who is a believer and is with the plotting and the betrayal, and the rude chief who has no mercy for him, and the mother who does not conceal the secret from the child and exposes to him, and the one quick to blame his brethren, and the one who argues with his brother contending to him’’.[197]
15- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ وَ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَشَرَةٌ يُعَنِّتُونَ أَنْفُسَهُمْ وَ غَيْرَهُمْ ذُو الْعِلْمِ الْقَلِيلِ يَتَكَلَّفُ أَنْ يُعَلِّمَ النَّاسَ كَثِيراً وَ الرَّجُلُ الْحَلِيمُ ذُو الْعِلْمِ الْكَثِيرِ لَيْسَ بِذِي فِطْنَةٍ وَ الَّذِي يَطْلُبُ مَا لَا يُدْرِكُ وَ لَا يَنْبَغِي لَهُ وَ الْكَادُّ غَيْرُ الْمُتَّئِدِ وَ الْمُتَّئِدُ الَّذِي لَيْسَ لَهُ مَعَ تُؤَدَتِهِ عِلْمٌ وَ عَالِمٌ غَيْرُ مُرِيدٍ لِلصَّلَاحِ وَ مُرِيدٌ لِلصَّلَاحِ وَ لَيْسَ بِعَالِمٍ وَ الْعَالِمُ يُحِبُّ الدُّنْيَا وَ الرَّحِيمُ بِالنَّاسِ يَبْخَلُ بِمَا عِنْدَهُ وَ طَالِبُ الْعِلْمِ يُجَادِلُ فِيهِ مَنْ هُوَ أَعْلَمُ فَإِذَا عَلَّمَهُ لَمْ يَقْبَلْ مِنْهُ
‘Al Khisaal’ – Al Attar, from his father and Sa’ad, from Al Barqy, from Ibn Abu Usman, from Musa Bin Bakr,
‘From Abu Al-Hassan-asws the 1st, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘Ten overburden themselves and others (as well) – One with little knowledge encumbers himself that he would teach a lot of people; and the forbearing man with a lot of knowledge who isn’t with acumen; and the one who seeks what cannot attain nor is it befitting for him; and the diligent one without deliberation; and the deliberating one, there isn’t any knowledge for him along with his performance; and a scholar not wanting to do any reconciliation; and one who wants to do reconciliation but isn’t a scholar; and the scholar who loves the world; and the one being merciful with the people but is stingy with what is with him, and a seeker of the knowledge arguing the one who is more knowledgeable, but when he teaches him, he does not accept from him’’.[198]
16- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَبَا جَعْفَرٍ ع سُئِلَ عَنْ مَسْأَلَةٍ فَأَجَابَ فِيهَا فَقَالَ الرَّجُلُ إِنَّ الْفُقَهَاءَ لَا يَقُولُونَ هَذَا
My father, from Fazalat, from Aban Bin Usman, from Al Fazal Bin Abdul Malik,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws was asked about an issue so he-asws answered regarding it. The man said, ‘(But) the scholars are not saying this!’
فَقَالَ لَهُ أَبِي وَيْحَكَ إِنَّ الْفَقِيهَ الزَّاهِدُ فِي الدُّنْيَا الرَّاغِبُ فِي الْآخِرَةِ الْمُتَمَسِّكُ بِسُنَّةِ النَّبِيِّ ص
My-asws father-asws said to him: ‘Woe be unto you! The understanding one is the one ascetic in the world, the desirous regarding the Hereafter, the one attached with the Sunnah of the Prophet-saww!’’[199]
17- سن، المحاسن الْوَشَّاءُ عَنْ مُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ كَانَ فِي خُطْبَةِ أَبِي ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ يَا مُبْتَغِيَ الْعِلْمِ لَا يَشْغَلُكَ أَهْلٌ وَ مَالٌ عَنْ نَفْسِكَ أَنْتَ يَوْمَ تُفَارِقُهُمْ كَضَيْفٍ بِتَّ فِيهِمْ ثُمَّ غَدَوْتَ عَنْهُمْ إِلَى غَيْرِهِمْ الدُّنْيَا وَ الْآخِرَةُ كَمَنْزِلٍ تَحَوَّلْتَ مِنْهُ إِلَى غَيْرِهِ وَ مَا بَيْنَ الْمَوْتِ وَ الْبَعْثِ إِلَّا كَنَوْمَةٍ نِمْتَهَا ثُمَّ اسْتَيْقَظْتَ مِنْهَا يَا مُبْتَغِيَ الْعِلْمِ إِنَّ قَلْباً لَيْسَ فِيهِ شَيْءٌ مِنَ الْعِلْمِ كَالْبَيْتِ الْخَرِبِ لَا عَامِرَ لَهُ
‘Al Mahasin’ – Al Washa, from Masny Bin Al Waleed, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘It was in a sermon of Abu Zarr-ra, ‘O seeker of the knowledge! Do not let the family and wealth preoccupy you with yourself. Today you are separate from them, like a guest spending a night among them; in the morning, you will go away from them to others. The world and the Hereafter are like a house you transfer from one to another. And what is between the death and the Resurrection except like a sleep you sleep to/in, then you wake up from it.
يَا مُبْتَغِيَ الْعِلْمِ إِنَّ قَلْباً لَيْسَ فِيهِ شَيْءٌ مِنَ الْعِلْمِ كَالْبَيْتِ الْخَرِبِ لَا عَامِرَ لَهُ
O seeker of the knowledge! A heart in which there isn’t in it anything from the knowledge is like the ruined house, there being no builder for it’’.[200]
18- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْخَشْيَةُ مِيرَاثُ الْعِلْمِ وَ الْعِلْمُ شُعَاعُ الْمَعْرِفَةِ وَ قَلْبُ الْإِيمَانِ وَ مَنْ حُرِمَ الْخَشْيَةَ لَا يَكُونُ عَالِماً وَ إِنْ شَقَّ الشَّعْرَ فِي مُتَشَابِهَاتِ الْعِلْمِ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ
‘Misbah Al Sharie’
Al-Sadiq-asws said: ‘The fear is an inheritance of the knowledge, a ray of the understanding, and the heart of the Eman. And one who does not have the fear cannot become a scholar and even if splits hair in the allegorical matters of knowledge. Allah-azwj Mighty and Majestic Said: But rather, Allah is feared by those from His knowledgeable servants [35:28].
وَ آفَةُ الْعُلَمَاءِ ثَمَانِيَةُ أَشْيَاءَ الطَّمَعُ وَ الْبُخْلُ وَ الرِّيَاءُ وَ الْعَصَبِيَّةُ وَ حُبُّ الْمَدْحِ وَ الْخَوْضُ فِيمَا لَمْ يَصِلُوا إِلَى حَقِيقَتِهِ وَ التَّكَلُّفُ فِي تَزْيِينِ الْكَلَامِ بِزَوَائِدِ الْأَلْفَاظِ وَ قِلَّةُ الْحَيَاءِ مِنَ اللَّهِ وَ الِافْتِخَارُ وَ تَرْكُ الْعَمَلِ بِمَا عَلِمُوا
And the scourge of the scholars are eight things – The greed, and the stinginess, and the showing off, and the prejudice, and love of being praised, and the diving into what one cannot arrive to its reality, and the encumberment in adorning the speeches with the benefits of the words, and having little embarrassment from Allah-azwj, and the arrogance, and neglecting the acting with what he learns’’.[201]
19- قَالَ عِيسَى ابْنُ مَرْيَمَ ع أَشْقَى النَّاسِ مَنْ هُوَ مَعْرُوفٌ عِنْدَ النَّاسِ بِعِلْمِهِ مَجْهُولٌ بِعَمَلِهِ
Isa-as Bin Maryam-as said: ‘The most wretched of the people is one who is well known among the people with his knowledge, unknown with his deeds’’.[202]
20- قَالَ النَّبِيُّ ص لَا تَجْلِسُوا عِنْدَ كُلِّ دَاعٍ مُدَّعٍ يَدْعُوكُمْ مِنَ الْيَقِينِ إِلَى الشَّكِّ وَ مِنَ الْإِخْلَاصِ إِلَى الرِّيَاءِ وَ مِنَ التَّوَاضُعِ إِلَى الْكِبْرِ وَ مِنَ النَّصِيحَةِ إِلَى الْعَدَاوَةِ وَ مِنَ الزُّهْدِ إِلَى الرَّغْبَةِ
The Prophet-saww said: ‘Do not sit in the presence of every calling claimer calling you from the certainty to the doubt, and from the sincerity to the showing off, and from the humbleness to the arrogance, and from the advice to the enmity, and from the ascetism to the desires.
وَ تَقَرَّبُوا إِلَى عَالِمٍ يَدْعُوكُمْ مِنَ الْكِبْرِ إِلَى التَّوَاضُعِ وَ مِنَ الرِّيَاءِ إِلَى الْإِخْلَاصِ وَ مِنَ الشَّكِّ إِلَى الْيَقِينِ وَ مِنَ الرَّغْبَةِ إِلَى الزُّهْدِ وَ مِنَ الْعَدَاوَةِ إِلَى النَّصِيحَةِ
And get closer to a scholar calling you from the arrogance to the humbleness, and from the showing off to the sincerity, and from the doubt to the certainty, and from the desires to the ascetism, and from the enmity to the advice.
وَ لَا يَصْلُحُ لِمَوْعِظَةِ الْخَلْقِ إِلَّا مَنْ خَافَ هَذِهِ الْآفَاتِ بِصِدْقِهِ وَ أَشْرَفَ عَلَى عُيُوبِ الْكَلَامِ وَ عَرَفَ الصَّحِيحَ مِنَ السَّقِيمِ وَ عِلَلَ الْخَوَاطِرِ وَ فِتَنَ النَّفْسِ وَ الْهَوَى
And it is not correct for a preacher of the truth except one who fears these scourges with his truthfulness, and oversees upon the faults of the speech, and recognises the healthy from the sick, and the reasons for the thoughts, and the seduction of the self and the desires’’.[203]
21- قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كُنْ كَالطَّبِيبِ الرَّفِيقِ الَّذِي يَدَعُ الدَّوَاءَ بِحَيْثُ يَنْفَعُ
Amir Al-Momineen-asws said: ‘Be like the friendly doctor who prescribes the medication where it benefits’’.[204]
22- شا، الإرشاد رَوَى إِسْحَاقُ بْنُ مَنْصُورٍ السَّكُونِيُّ عَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَا شِيبَ شَيْءٌ أَحْسَنُ مِنْ حِلْمٍ بِعِلْمٍ
‘Al Irshad’ – It is reported by Is’haq Bin Mansour Al Sakuny, from Al-Hassan Bin Salih who said,
‘I heard Abu Ja’far-asws saying: ‘There is nothing of a more excellent mix that forbearance with knowledge’’.[205]
23- جا، المجالس للمفيد الْجِعَابِيُ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ خَاقَانَ عَنْ سُلَيْمٍ الْخَادِمِ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِنَّ صَاحِبَ الدِّينِ فَكَّرَ فَعَلَتْهُ السَّكِينَةُ وَ اسْتَكَانَ فَتَوَاضَعَ وَ قَنِعَ فَاسْتَغْنَى وَ رَضِيَ بِمَا أُعْطِيَ وَ انْفَرَدَ فَكُفِيَ الْأَحْزَانَ وَ رَفَضَ الشَّهَوَاتِ فَصَارَ حُرّاً وَ خَلَعَ الدُّنْيَا فَتَحَامَى الشُّرُورَ وَ طَرَحَ الْحِقْدَ فَظَهَرَتِ الْمَحَبَّةُ وَ لَمْ يُخِفِ النَّاسَ فَلَمْ يَخَفْهُمْ وَ لَمْ يُذْنِبْ إِلَيْهِمْ فَسَلِمَ مِنْهُمْ وَ سَخِطَ نَفْسَهُ عَنْ كُلِّ شَيْءٍ فَفَازَ وَ اسْتَكْمَلَ الْفَضْلَ وَ أَبْصَرَ الْعَاقِبَةَ فَأَمِنَ النَّدَامَةَ
‘Al Majaalis’ of Al Mufeed- Al Ja’alby, from Ibn Uqda, from Muhammad Bin Ahmad Bin Khaqan, from Suleym Al Khadim, from Ibrahim Bin Uqba,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘The one with Religion thinks and the tranquillity comes upon his face, and he yields and becomes humble, and is content so becomes needless, and is pleased with what is given, and goes into solitude and so suffices the griefs, and he rejects the desires and becomes free, and he shuns the world and gets protected from the evils, and puts down the hatred and manifests the love, and he does not fear the people and does not scare them, and does not do wrong to them and so is safe from them, and he hardens himself upon all things, so he is successful and perfects the merit, and has insight of the consequences so is safe from the regret’’.[206]
24- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ قَالَ أَخْبَرَنِي ابْنُ إِسْحَاقَ الْخُرَاسَانِيُّ صَاحِبٌ كَانَ لَنَا قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَا تَرْتَابُوا فَتَشُكُّوا وَ لَا تَشُكُّوا فَتَكْفُرُوا وَ لَا تُرَخِّصُوا لِأَنْفُسِكُمْ فَتُدْهِنُوا وَ لَا تُدَاهِنُوا فِي الْحَقِّ فَتَخْسَرُوا
‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar who said, ‘It was informed to me by Is’haq Al Khurasany – who used to be a companion of our – said,
‘Amir Al-Momineen-asws said: ‘Do not be suspicious, for you will doubt; and do not doubt for you will disbelieve, do not give concessions to yourselves for you will compromise, and do not compromise regarding the truth for you will lose.
وَ إِنَّ مِنَ الْحَزْمِ أَنْ تَتَفَقَّهُوا وَ مِنَ الْفِقْهِ أَنْ لَا تَغْتَرُّوا وَ إِنَّ أَنْصَحَكُمْ لِنَفْسِهِ أَطْوَعُكُمْ لِرَبِّهِ وَ إِنَّ أَغَشَّكُمْ لِنَفْسِهِ أَعْصَاكُمْ لِرَبِّهِ
And from the determination is that you ponder, and from the pondering is that you do not cheat, and the most advising to himself from you is the one most obedient to his Lord-azwj, and the most deceiving of you to himself is the one most disobedient to his Lord-azwj.
مَنْ يُطِعِ اللَّهَ يَأْمَنْ وَ يَرْشُدْ وَ مَنْ يَعْصِهِ يَخِبْ وَ يَنْدَمْ وَ اسْأَلُوا اللَّهَ الْيَقِينَ وَ ارْغَبُوا إِلَيْهِ فِي الْعَافِيَةِ وَ خَيْرُ مَا دَارَ فِي الْقَلْبِ الْيَقِينُ أَيُّهَا النَّاسُ إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّ كُلَّ رَاجٍ طَالِبٌ وَ كُلَّ خَائِفٍ هَارِبٌ
One who obeys Allah-azwj would believe and be Guided, and one who disobeys Him-azwj would be deceived and regret; and ask Allah-azwj for certainty, and be desirous to Him-azwj regarding the Hereafter, and the best is what certainty circles in the heart. O people! Beware of the lie, for every hoping one would seek and every fearful one would flee’’.[207]
25- ضه، روضة الواعظين قَالَ رَسُولُ اللَّهِ ص عُلَمَاءُ هَذِهِ الْأُمَّةِ رَجُلَانِ رَجُلٌ آتَاهُ اللَّهُ عِلْماً فَطَلَبَ بِهِ وَجْهَ اللَّهِ وَ الدَّارَ الْآخِرَةَ وَ بَذَلَهُ لِلنَّاسِ وَ لَمْ يَأْخُذْ عَلَيْهِ طَمَعاً وَ لَمْ يَشْتَرِ بِهِ ثَمَناً قَلِيلًا فَذَلِكَ يَسْتَغْفِرُ لَهُ مَنْ فِي الْبُحُورِ وَ دَوَابُّ الْبَحْرِ وَ الْبَرِّ وَ الطَّيْرُ فِي جَوِّ السَّمَاءِ وَ يَقْدَمُ عَلَى اللَّهِ سَيِّداً شَرِيفاً
‘Rowzat Al Waizeen’ –
Rasool-Allah-saww said: ‘The scholar of this community is two (types) – A man whom Allah-azwj has Given knowledge, so he seeks the Face of Allah-azwj with it and the House of the Hereafter, and gives it to the people and does not greed upon it and does not take a small price for it. So that is the one who is sought Forgiveness for him, ones in the oceans, and animals of the sea and the land, and the birds in the atmosphere of the sky, and he proceeds towards Allah-azwj as a noble chief.
وَ رَجُلٌ آتَاهُ اللَّهُ عِلْماً فَبَخِلَ بِهِ عَلَى عِبَادِ اللَّهِ وَ أَخَذَ عَلَيْهِ طَمَعاً وَ اشْتَرَى بِهِ ثَمَناً قَلِيلًا فَذَلِكَ يُلْجَمُ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ وَ يُنَادِي مَلَكٌ مِنَ الْمَلَائِكَةِ عَلَى رُءُوسِ الْأَشْهَادِ هَذَا فُلَانُ بْنُ فُلَانٍ آتَاهُ اللَّهُ عِلْماً فِي دَارِ الدُّنْيَا فَبَخِلَ بِهِ عَلَى عِبَادِهِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ
And a man whom Allah-azwj has Given knowledge, so he is stingy with it upon the servants of Allah-azwj, and takes greed upon it, and takes a small price for it. So that one would be reined on the Day of Qiyamah with a rein of Fire, and an Angel from the Angels would call out upon the heads of the ones present: ‘This is so and so, son of so and so! Allah-azwj Gave him knowledge in the house of the world, so he was stingy with it upon His-azwj servants’, until he is free from the Reckoning’’.[208]
26- ختص، الإختصاص قَالَ الرِّضَا ع مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمُ وَ الْعِلْمُ وَ الصَّمْتُ
‘Al Ikhtisas’
Al-Reza-asws said: ‘From the signs of the understanding is the forbearance and the knowledge and the silence’’.[209]
27- ختص، الإختصاص فُرَاتُ بْنُ أَحْنَفَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَبَذَّلْ لَا تُشْهَرْ وَ وَارِ شَخْصَكَ لَا تُذْكَرْ وَ تَعَلَّمْ وَ اكْتُمْ وَ اصْمُتْ تَسْلَمْ قَالَ وَ أَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ فَقَالَ يَسُرُّ الْأَبْرَارَ وَ يَغِيظُ الْفُجَّارَ
‘Al Ikhtisas’ – Furat Bin Ahnaf said,
‘Amir Al-Momineen-asws said: ‘Give (the knowledge), do not publicise (yourself), and show yourself and do not mention, and learn and conceal, and be silent and submit’. He (the narrator) said, ‘And he-asws gestured by his-asws hand to his-asws chest, and he-asws said: ‘The righteous would be cheerful, and the immoral would be furious’’.[210]
28- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ الرَّزَّاقِ بْنِ سُلَيْمَانَ عَنِ الْفَضْلِ بْنِ الْمُفَضَّلِ بْنِ قَيْسٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ فِقْهِ الرَّجُلِ قِلَّةُ كَلَامِهِ فِيمَا لَا يَعْنِيهِ
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Abdul Razaq Bin Suleyman, from Al Fazl Bin Al Mufazzal Ibn Qays, from Hamad Bin Isa, from Ibn Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘From the understanding of the man is the scarcity of his speech regarding what has no meaning for him.[211]
29- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ خَالَفَهُ إِلَى غَيْرِهِ
‘Al Amaali’ of the sheykh Al Tusi – Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Al Za’afrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘The one from the people of the most intense regret on the Day of Qiyamah would be the one who attributed justice (for himself) then opposed it to others.[212]
30 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَبْعَثُ اللَّهُ الْمُقَنِّطِينَ يَوْمَ الْقِيَامَةِ مُغَلَّبَةً وُجُوهُهُمْ يَعْنِي غَلَبَةَ السَّوَادِ عَلَى الْبَيَاضِ فَيُقَالُ لَهُمْ هَؤُلَاءِ الْمُقَنِّطُونَ مِنْ رَحْمَةِ اللَّهِ
‘Nawadir’ of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj would Resurrect on the Day of Qiyamah the ones who had despaired (from the Mercy of Allah-azwj), as ones been overcome in their faces, meaning the overcoming of the blackness over the whiteness. It would be said to them: ‘These are the ones despaired from the Mercy of Allah-azwj’’.[213]
31- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عِيسَى الضَّرِيرِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْمَكِّيِّ عَنْ كَثِيرِ بْنِ طَارِقٍ عَنْ زَيْدٍ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: سُئِلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَنْ أَفْصَحُ النَّاسِ
‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Aqda, from Muhammad Bin Isa Al Zarar, from Muhammad Bin Zakariya Al Makky, from Kasee Bin Tariq, from Zayd,
‘From his father-asws Ali-asws Bin Al Husayn-asws having said: ‘Ali-asws Bin Abu Talib-asws was asked, ‘Who is the most eloquent of the people?’
قَالَ الْمُجِيبُ الْمُسْكِتُ عِنْدَ بَدِيهَةِ السُّؤَالِ
He-asws said: ‘The answerer who is silent during puzzlement from the question.[214]
32- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ لَهُ وَ النَّاسُ مَنْقُوصُونَ مَدْخُولُونَ إِلَّا مَنْ عَصَمَ اللَّهُ سَائِلُهُمْ مُتَعَنِّتٌ وَ مُجِيبُهُمَ مُتَكَلِّفٌ يَكَادُ أَفْضَلُهُمْ رَأْياً يَرُدُّهُ عَنْ فَضْلِ رَأْيِهِ الرِّضَاءُ وَ السُّخْطُ وَ يَكَادُ أَصْلَبُهُمْ عُوداً تَنْكَؤُهُ اللَّحْظَةُ وَ تَسْتَحِيلُهُ الْكَلِمَةُ الْوَاحِدَةُ
‘Nahj Al-Balagah’ – Amir Al-Momineen-asws said in a speech of his-asws: ‘And the people are of deficient, flawed, except one whom Allah-azwj Saves. The one who questions them is obstinate, and the one who answers them is affected and strained. Mostly their most superior opiner retracts it from the best of his opinions during the pleasure and the anger, and even the firmest among them is unsettled by a glance and changed by a single word!’’[215]
33- وَ قَالَ ع مَنْ نَصَبَ نَفْسَهُ لِلنَّاسِ إِمَاماً فَعَلَيْهِ أَنْ يَبْدَأَ بِتَعْلِيمِ نَفْسِهِ قَبْلَ تَعْلِيمِ غَيْرِهِ وَ لْيَكُنْ تَأْدِيبُهُ بِسِيرَتِهِ قَبْلَ تَأْدِيبِهِ بِلِسَانِهِ وَ مُعَلِّمُ نَفْسِهِ وَ مُؤَدِّبُهَا أَحَقُّ بِالْإِجْلَالِ مِنْ مُعَلِّمِ النَّاسِ وَ مُؤَدِّبِهِمْ
And he-asws said: ‘One who appoints himself to the people as an imam, then upon him is that he begins with teaching himself before he teaches others, and let his educating be by his actions before his educating by his The one who teaches and disciplines himself is more deserving of reverence than the one who teaches and disciplines others’’.[216]
34- وَ قَالَ ع الْفَقِيهُ كُلُّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْيِسْهُمْ مِنْ رَوْحِ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ مَكْرِ اللَّهِ
And he-asws said: ‘The understanding one of every understanding one, is someone who does not despair the people from the Mercy of Allah-azwj, and does not despair them from the Spirit of Allah-azwj, and does not makes them feel safe from the Planning of Allah-azwj’’.[217]
35- وَ قَالَ ع إِنَّ أَوْضَعَ الْعِلْمِ مَا وَقَفَ عَلَى اللِّسَانِ وَ أَرْفَعَهُ مَا ظَهَرَ فِي الْجَوَارِحِ وَ الْأَرْكَانِ
And he-asws said: ‘The clearest of the knowledge is what pauses upon the tongue, and the higher of it is what is manifested by the body parts and the faculties’’.[218]
36- وَ قَالَ ع إِنَّ مِنْ أَحَبِّ عِبَادِ اللَّهِ إِلَيْهِ عَبْداً أَعَانَهُ اللَّهُ عَلَى نَفْسِهِ فَاسْتَشْعَرَ الْحُزْنَ وَ تَجَلْبَبَ الْخَوْفَ فَزَهَرَ مِصْبَاحُ الْهُدَى فِي قَلْبِهِ وَ أَعَدَّ الْقِرَى لِيَوْمِهِ النَّازِلِ بِهِ فَقَرَّبَ عَلَى نَفْسِهِ الْبَعِيدَ وَ هَوَّنَ الشَّدِيدَ نَظَرَ فَأَبْصَرَ وَ ذَكَرَ فَاسْتَكْثَرَ وَ ارْتَوَى مِنْ عَذْبٍ فُرَاتٍ سُهِّلَتْ لَهُ مَوَارِدُهُ فَشَرِبَ نَهَلًا وَ سَلَكَ سَبِيلًا جَدَداً
And he-asws said: ‘And he-asws said: ‘From the most beloved of the servants to Him-azwj is one whom Allah-azwj Assists him upon himself, so he would feel the grief, and wear the (clothing of) fear, so the lamp of guidance would blossom in his heart, and he would prepare his provision for his day (of death) which would descend with him. Thus, the far off thing would be near, and the difficult would be easy. He would look, and have insight, and he would do Zikr and it would be abundant, and he would be saturated from the fresh waters of the Euphrates, its flow being eased for him, so he would drink plentiful, and travel a new way.
قَدْ خَلَعَ سَرَابِيلَ الشَّهَوَاتِ وَ تَخَلَّى مِنَ الْهُمُومِ إِلَّا هَمّاً وَاحِداً انْفَرَدَ بِهِ فَخَرَجَ مِنْ صِفَةِ الْعَمَى وَ مُشَارَكَةِ أَهْلِ الْهَوَى وَ صَارَ مِنْ مَفَاتِيحِ أَبْوَابِ الْهُدَى وَ مَغَالِيقِ أَبْوَابِ الرَّدَى قَدْ أَبْصَرَ طَرِيقَهُ وَ سَلَكَ سَبِيلَهُ وَ عَرَفَ مَنَارَهُ وَ قَطَعَ غِمَارَهُ وَ اسْتَمْسَكَ مِنَ الْعُرَى بِأَوْثَقِهَا وَ مِنَ الْحِبَالِ بِأَمْتَنِهَا
He has taken off the trousers of desire and removed the worries, except for one concern he isolates with. So, he comes out from the qualities of the blind ones and participants of the people of desires, and become one of the keys of the doors of guidance, and locks the doors of misguidance, having seen his road, and travels his way, and recognises his minaret, and cutting-off its congestion, and holds fast to the Handhold with firmness, and the rope by strengthening it.
فَهُوَ مِنَ الْيَقِينِ عَلَى مِثْلِ ضَوْءِ الشَّمْسِ قَدْ نَصَبَ نَفْسَهُ لِلَّهِ سُبْحَانَهُ فِي أَرْفَعِ الْأُمُورِ مِنْ إِصْدَارِ كُلِّ وَارِدٍ عَلَيْهِ وَ تَصْيِيرِ كُلِّ فَرْعٍ إِلَى أَصْلِهِ مِصْبَاحُ ظُلُمَاتٍ كَشَّافُ عَشَوَاتٍ مِفْتَاحُ مُبْهَمَاتٍ دَفَّاعُ مُعْضِلَاتٍ دَلِيلُ فَلَوَاتٍ
Thus, he would be upon certainty like a ray of the sun, having had appointed himself for the Sake of Allah-azwj the Glorious regarding lofty matters from the issues that get referred to him, rendering every branch to its roots, being a lantern for the darkness, removing the darkness, becoming a key to the inscrutable topics, frequently repelling the dilemmas, (like) a guide in the wilderness.
يَقُولُ فَيُفْهِمُ وَ يَسْكُتُ فَيَسْلَمُ قَدْ أَخْلَصَ لِلَّهِ فَاسْتَخْلَصَهُ فَهُوَ مِنْ مَعَادِنِ دِينِهِ وَ أَوْتَادِ أَرْضِهِ قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ فَكَانَ أَوَّلَ عَدْلِهِ نَفْيُ الْهَوَى عَنْ نَفْسِهِ يَصِفُ الْحَقَّ وَ يَعْمَلُ بِهِ لَا يَدَعُ لِلْخَيْرِ غَايَةً إِلَّا أَمَّهَا وَ لَا مَظِنَّةً إِلَّا قَصَدَهَا قَدْ أَمْكَنَ الْكِتَابَ مِنْ زِمَامِهِ فَهُوَ قَائِدُهُ وَ إِمَامُهُ يَحُلُّ حَيْثُ حَلَّ ثَقَلُهُ وَ يَنْزِلُ حَيْثُ كَانَ مَنْزِلُهُ
He says, and they understand, and he is silent and they submit. He is sincere for Allah-azwj so Allah-azwj Purifies him, and he is a mineral of His-azwj Religion, and a peg in His-azwj earth, having necessitated the justice for himself. So the first of his justice would be negation of the desires from himself. He attributes the truth and acts with it. He does not call for the good destination except he heads for it, nor (calls to a) purpose except he aims for it. He enables himself the Book and holds its reins, and is its guide and its leader, going where it goes, and gets off where his destination is.
وَ آخَرُ قَدْ تَسَمَّى عَالِماً وَ لَيْسَ بِهِ فَاقْتَبَسَ جَهَائِلَ مِنْ جُهَّالٍ وَ أَضَالِيلَ مِنْ ضُلَّالٍ وَ نَصَبَ لِلنَّاسِ أَشْرَاكاً مِنْ حِبَالِ غُرُورٍ وَ قَوْلِ زُورٍ قَدْ حَمَلَ الْكِتَابَ عَلَى آرَائِهِ وَ عَطَفَ الْحَقَّ عَلَى أَهْوَائِهِ يُؤْمِنُ مِنَ الْعَظَائِمِ وَ يُهَوِّنُ كَبِيرَ الْجَرَائِمِ
And another (person) who has been named as a scholar but isn’t with it (knowledge). So he earns the ignorant matters from the ignoramuses, and strayings from the straying ones, and implements for the people traps from the ropes of deceit and false words, having carried upon his own opinion, and twisting the Truth upon his own desires, making people to feel safe from the grievous matters and belittles the major crimes.
يَقُولُ أَقِفُ عِنْدَ الشُّبُهَاتِ وَ فِيهَا وَقَعَ وَ يَقُولُ أَعْتَزِلُ الْبِدَعَ وَ بَيْنَهَا اضْطَجَعَ فَالصُّورَةُ صُورَةُ إِنْسَانٍ وَ الْقَلْبُ قَلْبُ حَيَوَانٍ لَا يَعْرِفُ بَابَ الْهُدَى فَيَتَّبِعَهُ وَ لَا بَابَ الْعَمَى فَيَصُدَّ عَنْهُ فَذَلِكَ مَيِّتُ الْأَحْيَاءِ فَأَيْنَ تَذْهَبُونَ فَأَنَّى تُؤْفَكُونَ وَ الْأَعْلَامُ قَائِمَةٌ وَ الْآيَاتُ وَاضِحَةٌ وَ الْمَنَارُ مَنْصُوبَةٌ إِلَى آخِرِ الْخُطْبَةِ
He is saying, ‘Pause at the doubtful matters’, while he (himself) has fallen in it. And he is saying, ‘Avoid the innovations’, while he is lying down between these. So the face is a face of a human being, and the heart is a heart of an animal. He does not recognise the door of guidance so he can follow it, nor a door of blindness so he can block from it. So that is a living dead. So where are you going? [81:26] How are you then being deluded? [6:95]. And the flags are standing, and the signs are clear, and the minarets are established – up to the end of the sermon.[219]
37- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعَالِمُ مَنْ عَرَفَ قَدْرَهُ وَ كَفَى بِالْمَرْءِ جَهْلًا أَنْ لَا يَعْرِفَ قَدْرَهُ وَ إِنَّ أَبْغَضَ الرِّجَالِ إِلَى اللَّهِ الْعَبْدُ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ جَائِراً عَنْ قَصْدِ السَّبِيلِ سَائِراً إِنْ دُعِيَ إِلَى حَرْثِ الدُّنْيَا عَمِلَ وَ إِلَى حَرْثِ الْآخِرَةِ كَسِلَ كَأَنَّ مَا عَمِلَ لَهُ وَاجِبٌ عَلَيْهِ وَ كَأَنَّ مَا وَنَى فِيهِ سَاقِطٌ عَنْهُ
‘Nahj Al-Balagah’ – ‘Amir Al-Momineen-asws said: ‘The scholar is one who recognises his worth, and it suffices as ignorance with the person if he does not recognise his own worth; and the most hateful of the men to Allah-azwj is the servant Allah-azwj Allocates to himself, walking away from the Way. If he is called to the harvest of the world, he works, and (if) to the harvest of the Hereafter, he is lazy, as if what he is working for is Obligatory upon him, and as if he is complacent is dropped from him’’.[220]
38 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع رَأْسُ الْعِلْمِ الرِّفْقُ وَ آفَتُهُ الْخُرْقُ
‘Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘The head of the knowledge is the kindness, and its scourge is the harshness.[221]
39- وَ قَالَ ع زَلَّةُ الْعَالِمِ كَانْكِسَارِ السَّفِينَةِ تَغْرَقُ وَ تُغْرِقُ
And he-asws said: ‘A mistake of the scholar is like the breaking of the ship, it sinks and causes others to drown.[222]
40- وَ قَالَ ع الْآدَابُ تَلْقِيحُ الْأَفْهَامِ وَ نَتَائِجُ الْأَذْهَانِ
And he-asws said: ‘The ethics are vaccinations for the understanding, and the results of the minds’’.[223]
41- عدة، عدة الداعي فِي قَوْلِ اللَّهِ تَعَالَى إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ قَالَ يَعْنِي مَنْ يُصَدِّقُ قَوْلَهُ فِعْلُهُ وَ مَنْ لَمْ يُصَدِّقْ قَوْلَهُ فِعْلُهُ فَلَيْسَ بِعَالِمٍ
‘Uddat Al Daie’ –
Regarding the Words of Allah-azwj the Exalted: But rather, Allah is feared by those from His knowledgeable servants [35:28], he-asws said: ‘Meaning, one whose deeds ratify his words, and one whose deeds do not ratify his words, so he isn’t with knowledge’’.[224]
42 مُنْيَةُ الْمُرِيدِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ لِلْعَالِمِ ثَلَاثَ عَلَامَاتٍ الْعِلْمَ وَ الْحِلْمَ وَ الصَّمْتَ وَ لِلْمُتَكَلِّفِ ثَلَاثَ عَلَامَاتٍ يُنَازِعُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ يَظْلِمُ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُظَاهِرُ الظَّلَمَةَ
‘Muniyat Al Mureed’ –
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘For the scholar there are three signs – the knowledge, and the forbearance, and the silence. And for the pretender there are three signs – he contends with the one above him with the disobedience, and he wrongs the one below him with the overcoming, and he backs the ignorance’’.[225]
CHAPTER 12
THE ETHICS OF LEARNING
الآيات الكهف قالَ لا تُؤاخِذْنِي بِما نَسِيتُ وَ لا تُرْهِقْنِي مِنْ أَمْرِي عُسْراً
The Verses: (Surah) Al Kahf: He (Musa) said: ‘Do not seize me with what I forgot, and do not be hard upon me from my difficult matter [18:73].
1- ما، الأمالي للشيخ الطوسي أَبُو الْمُفَضَّلِ الشَّيْبَانِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى بْنِ الْعَبَّادِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ السَّدُوسِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَوْنِ بْنِ أَبِي حَرْبِ بْنِ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ قَالَ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ أَبِي حَرْبِ بْنِ أَبِي الْأَسْوَدِ عَنْ أَبِيهِ أَبِي الْأَسْوَدِ أَنَّ رَجُلًا سَأَلَ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع عَنْ سُؤَالٍ فَبَادَرَ فَدَخَلَ مَنْزِلَهُ ثُمَّ خَرَجَ فَقَالَ أَيْنَ السَّائِلُ فَقَالَ الرَّجُلُ هَا أَنَا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ مَا مَسْأَلَتُكَ قَالَ كَيْتَ وَ كَيْتَ فَأَجَابَهُ عَنْ سُؤَالِهِ
‘Al Amaali’ of the sheykh Al Tusi – Abu Al Mufazzal Al Shaybani, from Ahmad Bin Muhammad Bin Isa Bin Al Abaad, from Muhammad Bin Abdul Jabbar Al Sadousy, from Ali Bin Al Husayn Bin Awn Bin Abu Jarb Bin Abu Al Aswad Al Daily who said, ‘My father narrated to me, from his father, from Abu Harb Bin Abu Al Aswad, from his father Abu Al Aswad,
‘A man asked Amir Al-Momineen Ali-asws Bin Abu Talib-asws a question, so he-asws initiated by entering his-asws house, then came out and he-asws said: ‘Where is the questioner?’ The man said, ‘Here I am, O Amir Al-Momineen-asws’. He-asws said: ‘What is your question?’ He said, ‘Such and such’. He-asws answered his question.
فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ كُنَّا عَهِدْنَاكَ إِذَا سُئِلْتَ عَنِ الْمَسْأَلَةِ كُنْتَ فِيهَا كَالسِّكَّةِ الْمُحْمَاةِ جَوَاباً فَمَا بَالُكَ أَبْطَأْتَ الْيَوْمَ عَنْ جَوَابِ هَذَا الرَّجُلِ حَتَّى دَخَلْتَ الْحُجْرَةَ ثُمَّ خَرَجْتَ فَأَجَبْتَهُ
It was said, ‘O Amir Al-Momineen-asws! We have been in your-asws reign, whenever you-asws have been asked a question, you-asws would have been in it like a heated knife in answering. So what is the matter you-asws today you-asws delayed it from answering this man, until you-asws (first) entered the room, then came out and answered him?’
فَقَالَ كُنْتُ حَاقِناً وَ لَا رَأْيَ لِثَلَاثَةٍ لَا رَأْيَ لِحَاقِنٍ وَ لَا حَازِقٍ
He-asws said: ‘There is no opinion for one who is bursting (to urinate), (nor to defecate), nor one wearing tight socks’.
ثُمَّ أَنْشَأَ يَقُولُ
| إِذَا الْمُشْكِلَاتُ تَصَدَّيْنَ لِي- | كَشَفْتُ حَقَائِقَهَا بِالنَّظَرِ | |
| وَ إِنْ بَرَقَتْ فِي مَخِيلِ الصَّوَابِ- | عَمْيَاءُ لَا يَجْتَلِيهَا الْبَصَرُ | |
| مُقَنَّعَةٌ بِغُيُوبِ الْأُمُورِ- | وَضَعْتُ عَلَيْهَا صَحِيحَ النَّظَرِ لِسَاناً كَشِقْشِقَةِ الْأَرْحَبِيِ | |
| أَوْ كَالْحُسَامِ الْبَتَّارِ الذَّكَرِ | وَ قَلْباً إِذَا اسْتَنْطَقَتْهُ الْهُمُومُ | |
| أَرْبَى عَلَيْهَا بَوَاهِيَ الدُّرَرِ | وَ لَسْتُ بِإِمَّعَةٍ فِي الرِّجَالِ | |
| أُسَائِلُ هَذَا وَ ذَا مَا الْخَبَرُ وَ لَكِنَّنِي مُدَرَّبُ الْأَصْغَرَيْنِ | أُبَيِّنُ مَعَ مَا مَضَى مَا غَبَرَ |
Then he-asws composed (prosed) saying: ‘When the problems came to me-asws, I-asws revealed their realities with the consideration until they were enlightened with correctness. They were blinded; the visions did not shine on the hidden matters. I-asws placed the correct view upon these by a splash of a tongue, or like the body of the man and his heart being distracted by the worries. The most upon these are the Revealed pearls, and I-asws am not satisfied by the men, asking this and that instead of ‘What is the Hadeeth?’ But I-asws am a coach of the young ones, explaining what has gone wrong in the past’’.[226]
2- غو، غوالي اللئالي ل، الخصال ف، تحف العقول فِي خَبَرِ الْحُقُوقِ عَنْ زَيْنِ الْعَابِدِينَ ع قَالَ: وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالْعِلْمِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا جَعَلَكَ قَيِّماً لَهُمْ فِيمَا آتَاكَ مِنَ الْعِلْمِ وَ فَتَحَ لَكَ مِنْ خَزَائِنِهِ
‘Gawaly Al La’aly’ – In a Hadeeth of Al Haqouq,
From Zayn Al-Abideen-asws having said: ‘As for the right of your subjects regarding knowledge, it is to know that Allah-azwj Mighty and Majestic, has Made you their guardian in what He-azwj has Granted you of knowledge and has Opened for you from His-azwj treasures..
فَإِنْ أَحْسَنْتَ فِي تَعْلِيمِ النَّاسِ وَ لَمْ تَخْرَقْ بِهِمْ وَ لَمْ تَضْجَرْ عَلَيْهِمْ زَادَكَ اللَّهُ مِنْ فَضْلِهِ وَ إِنْ أَنْتَ مَنَعْتَ النَّاسَ عِلْمَكَ وَ خَرِقْتَ بِهِمْ عِنْدَ طَلَبِهِمُ الْعِلْمَ كَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَسْلُبَكَ الْعِلْمَ وَ بَهَاءَهُ وَ يُسْقِطَ مِنَ الْقُلُوبِ مَحَلَّكَ
If you are good in teaching the people, and you are not harsh with them and do not berate them, Allah-azwj would Increase for you from His-azwj Grace. And if you prevent the people of your knowledge and are harsh with them during their seeking, there would be a right upon Allah-azwj Mighty and Majestic that He-azwj Confiscates the knowledge and His-azwj Gift from you, and Drop it from the place of your heart’’.[227]
3- أَقُولُ وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَّائِيِّ رَحِمَهُ اللَّهُ نَقْلًا مِنْ خَطِّ الشَّهِيدِ قُدِّسَ سِرُّهُ عَنْ يُوسُفَ بْنِ جَابِرٍ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ: لَعَنَ رَسُولُ اللَّهِ ص مَنْ نَظَرَ إِلَى فَرْجِ امْرَأَةٍ لَا تَحِلُّ لَهُ وَ رَجُلًا خَانَ أَخَاهُ فِي امْرَأَتِهِ وَ رَجُلًا احْتَاجَ النَّاسُ إِلَيْهِ لِيُفَقِّهَهُمْ فَسَأَلَهُمُ الرِّشْوَةَ
I am saying, ‘I found in the handwriting of the shaykh Muhammad Bin Ali Al Jabaie, copied from the handwriting of the one present, from Yusuf Bin Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww has cursed the one who looks at the private parts of the woman who is not Permissible for him, and a man who betrays his brother regarding his wife, and a man whom the people are needy to for them to understand, and he asks them for a bribe’’.[228]
4 الدُّرَّةُ الْبَاهِرَةُ، قَالَ الصَّادِقُ ع مِنْ أَخْلَاقِ الْجَاهِلِ الْإِجَابَةُ قَبْلَ أَنْ يَسْمَعَ وَ الْمُعَارَضَةُ قَبْلَ أَنْ يَفْهَمَ وَ الْحُكْمُ بِمَا لَا يَعْلَمُ
‘Al Durr Al Bahira’ –
‘Al-Sadiq-asws said: ‘From the manners of the ignorant one is the answering before he listens, the opposing before he understands, and giving the ruling with what he does not know’.[229]
5 مُنْيَةُ الْمُرِيدِ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ رَفَعَهُ قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ع يَا مَعْشَرَ الْحَوَارِيِّينَ لِي إِلَيْكُمْ حَاجَةٌ فَاقْضُوهَا لِي قَالُوا قُضِيَتْ حَاجَتُكَ يَا رُوحَ اللَّهِ فَقَامَ فَغَسَلَ أَقْدَامَهُمْ فَقَالُوا كُنَّا نَحْنُ أَحَقَّ بِهَذَا يَا رُوحَ اللَّهِ
‘Muniyat Al Mureed’ – From Muhammad Bin Sinan, raising it, said,
‘Isa-as Bin Maryam-as said: ‘O group of disciples! There is a need for me-as to you all, therefore fulfil it for me-as’. They said, ‘We shall fulfil it, O Spirit of Allah-azwj!’ He-as arose and washed their feet, and they said, ‘We are more rightful with this, O Spirit of Allah-azwj!’
فَقَالَ إِنَّ أَحَقَّ النَّاسِ بِالْخِدْمَةِ الْعَالِمُ إِنَّمَا تَوَاضَعْتُ هَكَذَا لِكَيْمَا تَتَوَاضَعُوا بَعْدِي فِي النَّاسِ كَتَوَاضُعِي لَكُمْ
He-asws said: ‘The people are more rightful with the service of the scholar. But rather, I-as humbled myself-as like this so that you would be humbling yourselves after me-as among the people like my-as humbleness to you all’.
ثُمَّ قَالَ عِيسَى ع بِالتَّوَاضُعِ تَعْمَرُ الْحِكْمَةُ لَا بِالتَّكَبُّرِ كَذَلِكَ فِي السَّهْلِ يَنْبُتُ الزَّرْعُ لَا فِي الْجَبَلِ
Then Isa-as said: ‘With the humbleness, the wisdom gets built, not with the arrogance, (just) like that the vegetation grows on the coast, not on the mountain’’.[230]
6- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي هَذِهِ الْآيَةِ وَ لا تُصَعِّرْ خَدَّكَ لِلنَّاسِ قَالَ لِيَكُنِ النَّاسُ عِنْدَكَ فِي الْعِلْمِ سَوَاءً
And from Abu Abdullah-asws regarding this Verse: And do not puff your cheeks (arrogantly) towards the people [31:18], he-asws said: ‘But, the people in your presence, with regards to (seeking) the knowledge, are (all) equal.[231]
7- وَ عَنِ النَّبِيِّ ص لَيِّنُوا لِمَنْ تُعَلِّمُونَ وَ لِمَنْ تَتَعَلَّمُونَ مِنْهُ
And from the Prophet-saww: ‘Be lenient in your teachings and to the one you learnt from’’.[232]
8- وَ قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ إِنَّ النَّاسَ لَكُمْ تَبَعٌ وَ إِنَّ رِجَالًا يَأْتُونَكُمْ مِنْ أَقْطَارِ الْأَرْضِ يَتَفَقَّهُونَ فِي الدِّينِ فَإِذَا أَتَوْكُمْ فَاسْتَوْصُوا بِهِمْ خَيْراً
And Rasool-Allah-saww said to his-saww companions: ‘The people are your followers, and men would come to you from the horizons of the earth for understanding in the Religion. So when they do come to you, treat them with goodness’’.[233]
9- وَ قَالَ رَحِمَهُ اللَّهُ يَدْعُو عِنْدَ خُرُوجِهِ مُرِيداً لِلدَّرْسِ بِالدُّعَاءِ الْمَرْوِيِّ عَنِ النَّبِيِّ ص اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضِلَّ وَ أَزِلَّ أَوْ أُزِلَّ وَ أَظْلِمَ أَوْ أُظْلَمَ وَ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ عَزَّ جَارُكَ وَ تَقَدَّسَتْ أَسْمَاؤُكَ وَ جَلَّ ثَنَاؤُكَ وَ لَا إِلَهَ غَيْرُكَ
And he said, ‘Supplication during the exit of the one coming for the lessons, the supplication reported from the Prophet-saww: ‘O Allah-azwj! I seek Refuge with You-azwj if I have strayed or caused to stray, or erred or caused to err, and been unjust or caused to be unjust, or have been ignorant or caused ignorance upon me. And Honourable is Your-azwj vicinity, and Holy are Your-azwj Names, and Majestic is Your-azwj Praise, and there is no god apart from You-azwj’.
ثُمَّ يَقُولُ بِسْمِ اللَّهِ حَسْبِيَ اللَّهُ تَوَكَّلْتُ عَلَى اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ اللَّهُمَّ ثَبِّتْ جَنَانِي وَ أَدِرِ الْحَقَّ عَلَى لِسَانِي
Then he-saww was saying: ‘In the Name of Allah-azwj. Allah-azwj Suffices me. I rely upon Allah-azwj, and there is neither Might nor Strength except with Allah-azwj the Exalted, the Magnificent. O Allah-azwj! Affirm my heart, and Flow the Truth upon my tongue’’.[234]
10 و قال ناقلا عن بعض العلماء يقول قبل الدرس اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضِلَّ أَوْ أَزِلَّ أَوْ أُزِلَّ أَوْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي وَ عَلِّمْنِي مَا يَنْفَعُنِي وَ زِدْنِي عِلْماً وَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ وَ مِنْ قَلْبٍ لَا يَخْشَعُ وَ مِنْ نَفْسٍ لَا تَشْبَعُ وَ مِنْ دُعَاءٍ لَا تُسْمَعُ
And a copier from one of the scholars said, ‘He-saww was saying before the lesson: ‘O Allah-azwj! I seek Refuge with You-azwj if I strayed or caused to stray, or erred or caused to err, or been unjust or caused injustice, or was ignorant or cause ignorance upon me. O Allah-azwj! Benefit me with what You-azwj Taught me, and Teach me what would benefit me, and Increase me in knowledge. And the Praise is for Allah-azwj upon every state. O Allah-azwj! I seek Refuge with You-azwj knowledge that does not benefit, and from a heart that has no fear, and from a soul not satiated, and from a supplication not Heard’’.[235]
11- وَ رُوِيَ أَنَّ مَنِ اجْتَمَعَ مَعَ جَمَاعَةٍ وَ دَعَا يَكُونُ مِنْ دُعَائِهِ اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَ بَيْنَ مَعْصِيَتِكَ وَ مِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ وَ مِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا
And it is reported that the one who gathers with a group and supplicates, it should happen to be from his supplication: ‘O Allah-azwj! Apportion for us from Your-azwj fear what would be a barrier between us and us disobeying You-azwj, and from Your-azwj obedience what would make us reach Your-azwj Paradise, and from the conviction what would ease the difficulties of the world upon us.
اللَّهُمَّ مَتِّعْنَا بِأَسْمَاعِنَا وَ أَبْصَارِنَا وَ قُوَّتِنَا مَا أَحْيَيْتَنَا وَ اجْعَلْهَا الْوَارِثَ مِنَّا وَ اجْعَلْ ثَارَنَا عَلَى مَنْ ظَلَمَنَا وَ انْصُرْنَا عَلَى مَنْ عَادَانَا وَ لَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَ لَا تَجْعَلْ دُنْيَانَا أَكْبَرَ هَمِّنَا وَ لَا مَبْلَغَ عِلْمِنَا وَ لَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا
O Allah-azwj! Please us with our hearing, and our sights, and our strength what keeps us alive, and Make it to be the inheritance from us, and Make our revenge to be against the one who oppressed us, and Help us against our enemies, and do not make difficulties to be in our world, nor Make our world to be bigger than our worries nor the magnitude of our knowledge, nor Make us to be overcome by one who will not show us mercy’’.[236]
12- وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّ اللَّهَ يُحِبُّ الصَّوْتَ الْخَفِيضَ وَ يُبْغِضُ الصَّوْتَ الرَّفِيعَ
And it is reported from the Prophet-saww: ‘Allah-azwj Loves the low voice and Hates the high (loud) voice’’.[237]
13- وَ رُوِيَ أَنَّ النَّبِيَّ ص كَانَ إِذَا فَرَغَ مِنْ حَدِيثِهِ وَ أَرَادَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ يَقُولُ اللَّهُمَّ اغْفِرْ لَنَا مَا أَخْطَأْنَا وَ مَا تَعَمَّدْنَا وَ مَا أَسْرَرْنَا وَ مَا أَعْلَنَّا وَ مَا أَنْتَ أَعْلَمُ بِهِ مِنَّا أَنْتَ الْمُقَدِّمُ وَ أَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ
And it is reported that the Prophet-saww, whenever he-saww was free from narrating his-saww Ahadeeth and intended to arise from his-saww gathering, he-saww was saying: ‘O Allah-azwj! Forgive us whatever mistakes we committed, and we deliberated, and we persisted, and what You-azwj are more Knowing with from us. You-azwj are the Advancer and You-azwj are the Delayer. There is no god except You’.
وَ يَقُولُ إِذَا قَامَ مِنْ مَجْلِسِهِ سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَ أَتُوبُ إِلَيْكَ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ رَوَاهُ جَمَاعَةٌ مِنْ فِعْلِ النَّبِيِّ ص
And he-saww was saying when he-saww arose from his-saww gathering: ‘Glory be to You-azwj, O Allah-azwj and with Your-azwj Praise. I-saww testify that there is no god except You-azwj. I-azwj seek Your-azwj Forgiveness and repent to You-azwj. Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180] And greetings be upon the Rasools [37:181] And the Praise is for Allah, Lord of the Worlds [37:182].[238]
14- وَ فِي بَعْضِ الرِّوَايَاتِ أَنَّ الثَّلَاثَ آيَاتٍ كَفَّارَةُ الْمَجْلِسِ
And in one of the reports: ‘The three (above) Verses are an expiation of the gathering’’.[239]
15- وَ رُوِيَ أَنَّ أَنْصَارِيّاً جَاءَ إِلَى النَّبِيِّ ص يَسْأَلُهُ وَ جَاءَ رَجُلٌ مِنْ ثَقِيفٍ فَقَالَ رَسُولُ اللَّهِ ص يَا أَخَا ثَقِيفٍ إِنَّ الْأَنْصَارِيَّ قَدْ سَبَقَكَ بِالْمَسْأَلَةِ فَاجْلِسْ كَيْمَا نَبْدَأَ بِحَاجَةِ الْأَنْصَارِيِّ قَبْلَ حَاجَتِكَ
And it is reported that a Helper came to the Prophet-saww asking him-saww, and a man from Saqeef came. Rasool-Allah-saww said: ‘O brother of Saqeef! The helper has preceded you with the question, therefore be seated, so we can begin with the need of the Helper before your need’’.[240]
باب 13 النهي عن كتمان العلم و الخيانة و جواز الكتمان عن غير أهله
CHAPTER 13
THE FORBIDDANCE FROM CONCEALING THE KNOWLEDGE AND THE BETRAYAL, AND THE PERMISSION OF THE CONCEALMENT FROM OTHER THAN ITS RIGHTFUL ONES
الآيات البقرة وَ لا تَلْبِسُوا الْحَقَّ بِالْباطِلِ وَ تَكْتُمُوا الْحَقَّ وَ أَنْتُمْ تَعْلَمُونَ
The Verses – (Sura Al Baqarah): And do not be mixing the Truth with the falsehood and you are concealing the Truth and you are knowing [2:42].
و قال تعالى إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ
And the Exalted Said: Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book, those Allah will Curse them, and the cursing ones will curse them (too) [2:159].
و قال تعالى الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمْ وَ إِنَّ فَرِيقاً مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَ هُمْ يَعْلَمُونَ
And the Exalted Said: Those whom We have Given the Book are recognising him just as they are recognising their own sons; and a party of them are concealing the Truth while they are knowing [2:146].
و قال تعالى إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلَ اللَّهُ مِنَ الْكِتابِ وَ يَشْتَرُونَ بِهِ ثَمَناً قَلِيلًا أُولئِكَ ما يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ
And the Exalted Said: Those who are concealing what Allah Revealed from the Book and are purchasing a small price with it, they are not devouring into their bellies except for the Fire [2:174].
آل عمران يا أَهْلَ الْكِتابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْباطِلِ وَ تَكْتُمُونَ الْحَقَّ وَ أَنْتُمْ تَعْلَمُونَ
(Surah) Aal e Imran-as: O People of the Book! Why are you clothing the Truth with the falsehood and concealing the truth while you are knowing? [3:71].
و قال تعالى وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ الَّذِينَ أُوتُوا الْكِتابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَ لا تَكْتُمُونَهُ فَنَبَذُوهُ وَراءَ ظُهُورِهِمْ وَ اشْتَرَوْا بِهِ ثَمَناً قَلِيلًا فَبِئْسَ ما يَشْتَرُونَ
And the Exalted Said: And when Allah Took a Covenant with those who were Given the Book: “You shall manifest it to the people and you will not conceal it”; but they cast it behind their backs and took a small price for it; so evil is that which they are taking [3:187].
1- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ سُلَيْمَانَ بْنِ سَلَمَةَ عَنِ ابْنِ غَزْوَانَ وَ عِيسَى بْنِ أَبِي مَنْصُورٍ عَنِ ابْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَفَسُ الْمَهْمُومِ لِظُلْمِنَا تَسْبِيحٌ وَ هَمُّهُ لَنَا عِبَادَةٌ وَ كِتْمَانُ سِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ
‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from his father, from Sa’ad, from Al Barqy, from Suleyman Bin Salma, from Ibn Gazwan, from Isa Bin Abu Mansour, from Ibn Taglub,
‘From Abu Abdullah-asws having said: ‘A breath of worry for injustices upon us-asws is Glorification, and his concern for us-asws is (an act of) worship, and concealing our-asws secrets is Jihad in the Way of Allah-azwj’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع يَجِبُ أَنْ يُكْتَبَ هَذَا الْحَدِيثُ بِمَاءِ الذَّهَبِ
Then Abu Abdullah-asws said: ‘It is a must that this Hadeeth should be written with water (ink) of gold’’.[241]
2- م، تفسير الإمام عليه السلام فِي قَوْلِهِ تَعَالَى هُدىً لِلْمُتَّقِينَ قَالَ بَيَانٌ وَ شِفَاءٌ لِلْمُتَّقِينَ مِنْ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا إِنَّهُمُ اتَّقَوْا أَنْوَاعَ الْكُفْرِ فَتَرَكُوهَا وَ اتَّقَوُا الذُّنُوبَ الْمُوبِقَاتِ فَرَفَضُوهَا وَ اتَّقَوْا إِظْهَارَ أَسْرَارِ اللَّهِ تَعَالَى وَ أَسْرَارِ أَزْكِيَاءِ عِبَادِهِ الْأَوْصِيَاءِ بَعْدَ مُحَمَّدٍ ص فَكَتَمُوهَا وَ اتَّقَوْا سَتْرَ الْعُلُومِ عَنْ أَهْلِهَا الْمُسْتَحِقِّينَ لَهَا وَ فِيهِمْ نَشَرُوهَا
Taseer of the Imam (Hassan Al-Askari-asws) – Regarding the Words of the Exalted: Guidance for the pious [2:2], he-asws said: ‘An explanation and a healing for the pious from the Shias of Muhammad-saww and Ali-asws. They fear the varieties of Kufr so they leave these, and fear the destructive sins so they reject these, and they fear the exposure of the Secrets of Allah-azwj the Exalted, and the secrets of the pure ones of His-azwj servants, the succesors-asws after Muhammad-saww, so they conceal these, and they fear veiling the knowledge from its deserving ones, the ones rightful for it, and among them, they are publicising it.[242]
3- ج، الإحتجاج عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ لَهُ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ عُثْمَانُ الْأَعْمَى إِنَّ الْحَسَنَ الْبَصْرِيَ يَزْعُمُ أَنَّ الَّذِينَ يَكْتُمُونَ الْعِلْمَ يُؤْذِي رِيحُ بُطُونِهِمْ مَنْ يَدْخُلُ النَّارَ
‘Al-Ihtijaj’ – From Abdullah Bin Suleyman who said,
‘I was in the presence of Abu Ja’far-asws, and a man from the people of Al-Basra, called Usman the blind, said to him-asws, ‘Al-Hassan Al-Basry alleges that those who are concealing the knowledge, his stench would hurt the ones entering the Fire’.
فَقَالَ أَبُو جَعْفَرٍ ع- فَهَلَكَ إِذاً مُؤْمِنُ آلِ فِرْعَوْنَ وَ اللَّهُ مَدَحَهُ بِذَلِكَ وَ مَا زَالَ الْعِلْمُ مَكْتُوماً مُنْذُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ نُوحاً فَلْيَذْهَبِ الْحَسَنُ يَمِيناً وَ شِمَالًا فَوَ اللَّهِ مَا يُوجَدُ الْعِلْمُ إِلَّا هَاهُنَا
Abu Ja’far-asws said: ‘Then the believer from the people of Pharaoh-la is destroyed, and although Allah-azwj Praised him for that. The knowledge has not ceased to be concealed since Allah-azwj Mighty and Majestic Sent His-azwj Rasool Noah-as. Let Al-Hassan go right and left. By Allah-azwj! He will not find the knowledge except over here!’
وَ كَانَ ع يَقُولُ مِحْنَةُ النَّاسِ عَلَيْنَا عَظِيمَةٌ إِنْ دَعَوْنَاهُمْ لَمْ يُجِيبُونَا وَ إِنْ تَرَكْنَاهُمْ لَمْ يَهْتَدُوا بِغَيْرِنَا
And he-asws was saying: ‘The plight of the people is mighty upon us-asws. If we-asws call them, they do not answer us, and if we-asws leave them, they will not be guided by other than us-asws’’.[243]
4- لي، الأمالي للصدوق ابْنُ شَاذَوَيْهِ الْمُؤَدِّبُ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُدْرِكِ بْنِ الْهَزْهَازِ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع يَا مُدْرِكُ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَيْنَا فَحَدَّثَهُمْ بِمَا يَعْرِفُونَ وَ تَرَكَ مَا يُنْكِرُونَ
Ibn Shazawiya Al Mowdab, from Muhammad Al Humeyri, from Ahmad Bin Muhammad, from his father, from Ibn Abu Umeyr, from Sayf Bin Umeyra, from Madrak Bin Al Hazhaaz who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said: ‘O Mudrak! May Allah-azwj have Mercy on a servant who turns the cordiality of the people towards us-asws, so he narrates to them with what they recognise, and leaves what they deny’’.[244]
5- كش، رجال الكشي آدَمُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ مُوسَى السَّمَّانِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَخِيهِ جَعْفَرٍ قَالَ: كُنَّا عِنْدَ أَبِي الْحَسَنِ الرِّضَا ع وَ عِنْدَهُ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ إِذِ اسْتَأْذَنَ عَلَيْهِ قَوْمٌ مِنْ أَهْلِ الْبَصْرَةِ فَأَوْمَأَ أَبُو الْحَسَنِ ع إِلَى يُونُسَ ادْخُلِ الْبَيْتَ فَإِذَا بَيْتٌ مُسْبَلٌ عَلَيْهِ سِتْرٌ وَ إِيَّاكَ أَنْ تَتَحَرَّكَ حَتَّى يُؤْذَنَ لَكَ
Adam Bin Muhammad, from Ali Bin Muhammad Al Daqaq, from Muhammad Bin Musa Al Saman, from Muhammad Bin Isa Bin Ubeyd, from his brother Ja’far who said,
‘We were in the presence of Abu Al-Hassan Al-Reza-asws, and in his-asws presence was Yunus Bin Abdul Rahman, when a group from the people of Al-Basra sought permission to see him-asws. Abu Al-Hassan-asws gestured to Yunus: ‘Enter the room, for it is a room covered with a curtain upon it, and beware of opening until there is permission for you’.
فَدَخَلَ الْبَصْرِيُّونَ فَأَكْثَرُوا مِنَ الْوَقِيعَةِ وَ الْقَوْلِ فِي يُونُسَ وَ أَبُو الْحَسَنِ ع مُطْرِقٌ حَتَّى لَمَّا أَكْثَرُوا فَقَامُوا وَ وَدَّعُوا وَ خَرَجُوا فَأَذِنَ يُونُسَ بِالْخُرُوجِ فَخَرَجَ بَاكِياً فَقَالَ جَعَلَنِيَ اللَّهُ فِدَاكَ إِنِّي أُحَامِي عَنْ هَذِهِ الْمَقَالَةِ وَ هَذِهِ حَالِي عِنْدَ أَصْحَابِي
The people of Basra entered, and they frequented in faulting and the backbiting words regarding Yunus, and Abu Al-Hassan-asws lowered his-asws head until they had frequented (even more), and they arose and bade farewell and exited. Then he-asws permitted Yunus to come out, and he came out crying, and he said, ‘May Allah-azwj Make me to be sacrificed for you-asws! I was protected from these words, and this is my state in the presence of my companions’.
فَقَالَ لَهُ أَبُو الْحَسَنِ ع يَا يُونُسُ فَمَا عَلَيْكَ مِمَّا يَقُولُونَ إِذَا كَانَ إِمَامُكَ عَنْكَ رَاضِياً يَا يُونُسُ حَدِّثِ النَّاسَ بِمَا يَعْرِفُونَ وَ اتْرُكْهُمْ مِمَّا لَا يَعْرِفُونَ كَأَنَّكَ تُرِيدُ أَنْ تُكَذَّبَ عَلَى اللَّهِ فِي عَرْشِهِ
Abu Al-Hassan-asws said to him: ‘O Yunus! So what is it to you from what they are saying when your Imam-asws is pleased from you? O Yunus! Narrate to the people with what they are recognising, and leave them from what they are not recognising. It is as if you want to lie upon Allah-azwj in His-azwj Throne.
يَا يُونُسُ وَ مَا عَلَيْكَ أَنْ لَوْ كَانَ فِي يَدِكَ الْيُمْنَى دُرَّةٌ ثُمَّ قَالَ النَّاسُ بَعْرَةٌ أَوْ بَعْرَةٌ وَ قَالَ النَّاسُ دُرَّةٌ هَلْ يَنْفَعُكَ شَيْئاً
O Yunus! And what is it to you (your loss), if there was a pearl in your right hand, then the people said, ‘Dung’, or dung (in your hand) and the people said, ‘Pearl’, would it benefit you anything?’
فَقُلْتُ لَا فَقَالَ هَكَذَا أَنْتَ يَا يُونُسُ إِذَا كُنْتَ عَلَى الصَّوَابِ وَ كَانَ إِمَامُكَ عَنْكَ رَاضِياً لَمْ يَضُرَّكَ مَا قَالَ النَّاسُ
I said, ‘No. He said: ‘This is how you are, O Yunus, when you were upon the correct, and your Imam-asws was pleased from you, it would not harm you what the people say’’.[245]
6- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ قَالَ قَالَ الْعَبْدُ الصَّالِحُ ع يَا يُونُسُ ارْفُقْ بِهِمْ فَإِنَّ كَلَامَكَ يَدِقُّ عَلَيْهِمْ
Hamadawiya, from Al Yaqteeni, from Yunus who said,
‘The righteous servant (7th Imam-asws) said: ‘O Yunus! Be kind with them, for your speech is crushing upon them’.
قَالَ قُلْتُ إِنَّهُمْ يَقُولُونَ لِي زِنْدِيقٌ
He (Yunus) said, ‘I said, ‘They are calling me an atheist’.
قَالَ لِي مَا يَضُرُّكَ أَنْ تَكُونَ فِي يَدَيْكَ لُؤْلُؤَةٌ فَيَقُولَ لَكَ النَّاسُ هِيَ حَصَاةٌ وَ مَا كَانَ يَنْفَعُكَ إِذَا كَانَ فِي يَدِكَ حَصَاةٌ فَيَقُولُ النَّاسُ هِيَ لُؤْلُؤَةٌ
He-asws said to me: ‘It does not harm you. If there happens to be a pearl in your hand, and the people are saying, ‘It is a pebble’, and it would not benefit you when there was a pebble in your hand and the people were saying, ‘It is a pearl’’’.[246]
7- مع، معاني الأخبار لي، الأمالي للصدوق الْوَرَّاقُ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنِ النَّبِيِّ ص قَالَ: إِنَّ عِيسَى ابْنَ مَرْيَمَ قَامَ فِي بَنِي إِسْرَائِيلَ فَقَالَ يَا بَنِي إِسْرَائِيلَ لَا تُحَدِّثُوا بِالْحِكْمَةِ الْجُهَّالَ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ وَ لَا تُعِينُوا الظَّالِمَ عَلَى ظُلْمِهِ فَيَبْطُلَ فَضْلُكُمْ الْخَبَرَ
‘Ma’any Al Akhbaar’ – Al Waraq, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Al Husayb Ibn Saeed, from Al Haris Bin Muhammad Bin Al Noman Al Ahowl, from Jameel Bin Salih,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Isa Bin Maryam stood among the Children of Israel and he-as said: O Children of Israel! Do not narrate the wisdom to the ignoramuses for you will be unjust to it, and do not deprive its rightful ones for you will be unjust to them, and do not assist the oppressor upon his oppression, so it would invalidate your merits’’.[247]
8- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ غَيْرِ وَاحِدٍ عَنِ الصَّادِقِ ع قَالَ: قَامَ عِيسَى ابْنُ مَرْيَمَ ع خَطِيباً فِي بَنِي إِسْرَائِيلَ فَقَالَ يَا بَنِي إِسْرَائِيلَ لَا تُحَدِّثُوا الْجُهَّالَ بِالْحِكْمَةِ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ
‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marar, from Yunus, from someone else,
‘From Al-Sadiq-asws having said: ‘Isa-as Bin Maryam-as stood to preach among the Children of Israel, and he-as said: ‘O Children of Israel! Do not narrate to the ignoramuses with the wisdom for you would be unjust to it, and do not prevent it from its deserving ones, for you would be unjust to them’’.[248]
9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قِوَامُ الدِّينِ بِأَرْبَعَةٍ بِعَالِمٍ نَاطِقٍ مُسْتَعْمِلٍ لَهُ وَ بِغَنِيٍّ لَا يَبْخَلُ بِفَضْلِهِ عَلَى أَهْلِ دِينِ اللَّهِ وَ بِفَقِيرٍ لَا يَبِيعُ آخِرَتَهُ بِدُنْيَاهُ وَ بِجَاهِلٍ لَا يَتَكَبَّرُ عَنْ طَلَبِ الْعِلْمِ
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘The Religion stands by four – by a speaking scholar utilised for it, and by a rich one not being stingy with his grace upon the people of the Religion of Allah-azwj, and by a poor one not selling his Hereafter for his world, and by an ignorant one not being arrogant upon a seeker of knowledge.
فَإِذَا كَتَمَ الْعَالِمُ عِلْمَهُ وَ بَخِلَ الْغَنِيُّ بِمَالِهِ وَ بَاعَ الْفَقِيرُ آخِرَتَهُ بِدُنْيَاهُ وَ اسْتَكْبَرَ الْجَاهِلُ عَنْ طَلَبِ الْعِلْمِ رَجَعَتِ الدُّنْيَا إِلَى وَرَائِهَا الْقَهْقَرَى فَلَا تَغُرَّنَّكُمْ كَثْرَةُ الْمَسَاجِدِ وَ أَجْسَادُ قَوْمٍ مُخْتَلِفَةٍ
So when the scholar conceals his knowledge, and the rich ones is stingy with his wealth, and the poor one sells his Hereafter for his world, and the ignorant one is arrogant upon the seeker of knowledge, the world would return backwords upon its heels. Therefore it should not deceive you, the abundance of the Masjids and the various bodies of the people’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ الْعَيْشُ فِي ذَلِكَ الزَّمَانِ
It was said, ‘O Amir Al-Momineen-asws! How would the life be in that era?’
فَقَالَ خَالِطُوهُمْ بِالْبَرَّانِيَّةِ يَعْنِي فِي الظَّاهِرِ وَ خَالِفُوهُمْ فِي الْبَاطِنِ لِلْمَرْءِ مَا اكْتَسَبَ وَ هُوَ مَعَ مَنْ أَحَبَّ وَ انْتَظِرُوا مَعَ ذَلِكَ الْفَرَجَ مِنَ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘They would mingle with them to be seen – meaning, in the apparent – and they would oppose them in the hidden (esoterically). For the person is what he earns, and he would be with the one he loves, and await along with that, the relief (Al-Qaim-asws) from Allah-azwj Mighty and Majestic’’.[249]
10- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْعُبَيْدِيِّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ يَذْهَبْنَ ضَيَاعاً مَوَدَّةٌ تَمْنَحُهَا مَنْ لَا وَفَاءَ لَهُ وَ مَعْرُوفٌ عِنْدَ مَنْ لَا يَشْكُرُ لَهُ وَ عِلْمٌ عِنْدَ مَنْ لَا اسْتِمَاعَ لَهُ وَ سِرٌّ تُودِعُهُ عِنْدَ مَنْ لَا حَصَافَةَ لَهُ
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Abeydi, from Al Dahqan, from Dorost,
‘From Abu Abdullah-asws having said: ‘Four, their possession would go away – cordiality granted to one having no loyalty to him, and a good deed with one having no gratefulness for him, and knowledge with one having no listening for him, and a secret deposited with one having no foresight for him.[250]
11 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ نَكَثَ بَيْعَةً أَوْ رَفَعَ لِوَاءَ ضَلَالَةٍ أَوْ كَتَمَ عِلْماً أَوِ اعْتَقَلَ مَالًا ظُلْماً أَوْ أَعَانَ ظَالِماً عَلَى ظُلْمِهِ وَ هُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ فَقَدْ بَرِئَ مِنَ الْإِسْلَامِ
‘Nawadir’ of Al Rawandy, by his chain,
‘Fom Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who breaks an allegiance, or raises a flag of straying, or conceals knowledge, or one who seizes wealth unjustly, or assists an oppressor upon his injustice and he knows that he is an oppressor, so he is disavowed from Al-Islam’’.[251]
12 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ كَتَمَ عِلْماً فَكَأَنَّهُ جَاهِلٌ
‘Kanz’ – of Al Karajaky,
‘Amir Al-Momineen-asws said: ‘One who conceals knowledge, it is as if he is ignorant’’.[252]
13- وَ قَالَ ع الْجَوَادُ مَنْ بَذَلَ مَا يُضَنُّ بِمِثْلِهِ
And he-asws said: ‘The generous is one who gives what he withholds with the like of it’’.[253]
14 مُنْيَةُ الْمُرِيدِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَرَأْتُ فِي كِتَابِ عَلِيٍّ ع أَنَّ اللَّهَ لَمْ يَأْخُذْ عَلَى الْجُهَّالِ عَهْداً بِطَلَبِ الْعِلْمِ حَتَّى أَخَذَ عَلَى الْعُلَمَاءِ عَهْداً بِبَذْلِ الْعِلْمِ لِلْجُهَّالِ لِأَنَّ الْعِلْمَ كَانَ قَبْلَ الْجَهْلِ
‘Muniyat Al Mureed’,
‘From Abu Abdullah-asws having said: ‘I-asws read in the book of Ali-asws that Allah-azwj did not Take a covenant upon the ignorant one with seeking the knowledge, until He-azwj Took a covenant upon the scholars with giving the knowledge to the ignorant ones, because the knowledge was before the ignorance’’.[254]
15- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ هَمَّامٍ الْإِسْكَافِيِّ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ حَدِيدٍ عَنِ ابْنِ عَمِيرَةَ عَنْ مُدْرِكِ بْنِ الْهَزْهَازِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع يَا مُدْرِكُ إِنَّ أَمْرَنَا لَيْسَ بِقَبُولِهِ فَقَطْ وَ لَكِنْ بِصِيَانَتِهِ وَ كِتْمَانِهِ عَنْ غَيْرِ أَهْلِهِ أَقْرِئْ أَصْحَابَنَا السَّلَامَ وَ رَحْمَةَ اللَّهِ وَ بَرَكَاتِهِ وَ قُلْ لَهُمْ رَحِمَ اللَّهُ امْرَأً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَيْنَا فَحَدَّثَهُمْ بِمَا يَعْرِفُونَ وَ تَرَكَ مَا يُنْكِرُونَ
‘Al Amaaly’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Abu Ali Muhammad Bin Hamam Al Askafy, from Al Humeyri, from Ibn Isa, from Al Husayn Bin Saeed, from Ibn Hadeed, from Ibn Umeyra, from Madrak Bin Al Hazhaaz who said,
‘Abu Abdullah Ja’far-asws Bin Muhammad-asws said: ‘O Madrak! Our-asws matter (Wilayah) isn’t with accepting it only, but with its maintenance and its concealment from other than its rightful ones. Convey the greetings to our-asws companions, and the Mercy of Allah-azwj and His-azwj Blessings, and say to them: ‘May Allah-azwj have Mercy on a person turns the cordiality of the people towards us, so he narrates to them with what they are recognising and leaves what they are denying.[255]
16- كش، رجال الكشي الْقُتَيْبِيُّ عَنْ أَبِي جَعْفَرٍ الْبَصْرِيِ قَالَ: دَخَلْتُ مَعَ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَلَى الرِّضَا ع فَشَكَا إِلَيْهِ مَا يَلْقَى مِنْ أَصْحَابِهِ مِنَ الْوَقِيعَةِ فَقَالَ الرِّضَا ع دَارِهِمْ فَإِنَّ عُقُولَهُمْ لَا تَبْلُغُ
‘Rijal’ of Al Kashi – Al Quteybi, from Abu Ja’far Al Basry who said,
‘I entered, along with Yunus Bin Abdul Rahman to (see) Al-Reza-asws, and he complained to him-asws what disruption he is facing from his-asws companions. Al-Reza-asws said: ‘Leave them, for their intellects do not reach (yours)’’.[256]
17- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ خَالِدٍ الْمَرَاغِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَمْرٍو الْكُوفِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ حَمَّادٍ الدَّلَّالِ عَنْ عُبَيْدِ بْنِ يَعِيشَ عَنْ مُصْعَبِ بْنِ سَلَّامٍ عَنْ أَبِي سَعِيدٍ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص تَنَاصَحُوا فِي الْعِلْمِ فَإِنَّ خِيَانَةَ أَحَدِكُمْ فِي عِلْمِهِ أَشَدُّ مِنْ خِيَانَتِهِ فِي مَالِهِ وَ إِنَّ اللَّهَ مُسَائِلُكُمْ يَوْمَ الْقِيَامَةِ
‘Al Maali’ of the sheykh Al Tusi – Al Mufeed, from Ali Bin Khalid Al Maraghy, from Al-Hassan Bin Ali Bin Amro Al Kufy, from Al Qasim Bin Muhammad Bin Hamad Al Dalal, from Ubeyd Bin Yaeesh, from Mas’ab Bin Salam, from Abu Saeed, from Ikrama, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Advise each other regarding the knowledge, for a betrayal of one of you regarding his knowledge is severer than his betrayal regarding his wealth, and that Allah-azwj would be Questioning you on the Day of Qiyamah.[257]
18- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا خَيْرَ فِي عِلْمٍ إِلَّا لِمُسْتَمِعٍ وَاعٍ أَوْ عَالِمٍ نَاطِقٍ
‘Al Maali’ of the sheykh Al Tusi – By a chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘There is no good in knowledge except for a retaining listener or a speaking scholar.[258]
19- ما، الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ غَالِبِ بْنِ حَرْبٍ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ الْبَزَّازِ عَنْ مُوسَى بْنِ عُمَيْرٍ الْكُوفِيِّ عَنِ الْحَكِيمِ بْنِ إِبْرَاهِيمَ عَنِ الْأَسْوَدِ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّمَا رَجُلٍ آتَاهُ اللَّهُ عِلْماً فَكَتَمَهُ وَ هُوَ يَعْلَمُهُ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مُلْجَماً بِلِجَامٍ مِنْ نَارٍ
‘Al Maali’ of the sheykh Al Tusi – Al Hafaar, from Ismail, from Muhammad Bin Ghalib Bin Harb, from Ali Bin Abu Talib Al Bazaz, from Musa Bin Ja’far Al Kufy, from Al Hakeem Bin Ibrahim, from Al Aswad Bin Yazeed, from Abdullah Bin Masoud who said,
‘Rasool-Allah-saww said: ‘Whichever man whom Allah-azwj has Given him knowledge, so he conceals it, and he knows it, would meet Allah-azwj Mighty and Majestic on the Day of Qiyamah reined by a reef of Fire.[259]
20- كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ جَابِرٍ الْجُعْفِيِّ وَ مَا رَوَى فَلَمْ يُجِبْنِي وَ أَظُنُّهُ قَالَ سَأَلْتُهُ بِجَمْعٍ فَلَمْ يُجِبْنِي فَسَأَلْتُهُ الثَّالِثَةَ فَقَالَ لِي يَا ذَرِيحُ دَعْ ذِكْرَ جَابِرٍ فَإِنَّ السَّفِلَةَ إِذَا سَمِعُوا بِأَحَادِيثِهِ شَنَّعُوا أَوْ قَالَ أَذَاعُوا
‘Rijal’ of Al Kashi – Jibraeel Bin Ahmad, from Muhammad Bin Isa, from Abdullah Bin Jabala, from Zareeh Al Maharby who said,
‘I asked Abu Abdullah-asws about Jabir Al-Ju’fy and what he reported, but he-asws did not answer me’, and I think he said, ‘I asked him-asws in general, but he-asws did not answer me. I asked him-asws for the third time, and he said to me: ‘O Zareeh! Leave the mention of Jabir, for the lowly people, when they hear his Hadeeth, they expose it’, or he-asws said: ‘They broadcast it’’.[260]
21 كش، رجال الكشي علي بن محمد عن محمد بن أحمد عن ابن يزيد عن عمرو بن عثمان عن أبي جميلة عن جابر قال رُوِّيتُ خَمْسِينَ أَلْفَ حَدِيثٍ مَا سَمِعَهُ أَحَدٌ مِنِّي
‘Rijal’ of Al Kashi – Ali Bin Muhammad, from Muhammad Bin Ahmad, from Ibn Yazeed, from Amro Bin Usman, from Abu Jameela, from Jabir who said,
‘I reported fifty thousand Ahadeeth what I did not make hear anyone, from me’.[261]
22- كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنِ الْيَقْطِينِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ قَالَ: حَدَّثَنِي أَبُو جَعْفَرٍ ع تِسْعِينَ أَلْفَ حَدِيثٍ لَمْ أُحَدِّثْ بِهَا أَحَداً قَطُّ وَ لَا أُحَدِّثُ بِهَا أَحَداً أَبَداً
Jibraeel Bin Ahmad, from Al Yaqteeni, from Ismail Bin Mihran, from Abu Jameela, from Jabir who said,
‘Abu Ja’far-asws narrated to me ninety thousand Ahadeeth, (which) I did not narrate with it to anyone at all, nor will be narrating it to anyone, ever!’
قَالَ جَابِرٌ فَقُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ إِنَّكَ قَدْ حَمَلْتَنِي وِقْراً عَظِيماً بِمَا حَدَّثْتَنِي بِهِ مِنْ سِرِّكُمُ الَّذِي لَا أُحَدِّثُ بِهِ أَحَداً فَرُبَّمَا جَاشَ فِي صَدْرِي حَتَّى يَأْخُذَنِي مِنْهُ شِبْهُ الْجُنُونِ
Jabir said, ‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! You-asws have loaded upon me a great load with what you-asws narrated to me with from your-asws secrets which I cannot narrate to anyone with it. So, sometimes there comes such a surge in my chest to the extent I get something from it resembling the insanity’.
قَالَ يَا جَابِرُ فَإِذَا كَانَ ذَلِكَ فَاخْرُجْ إِلَى الْجِبَالِ فَاحْفِرْ حَفِيرَةً وَ دَلِّ رَأْسَكَ فِيهَا ثُمَّ قُلْ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيٍّ بِكَذَا وَ كَذَا
He-asws said: ‘O Jabir! So, when that happens, then go out to the mountain and dig a hole, and immerse your head into it, then say, ‘Muhammad-asws Bin Ali-asws narrated to me with such and such’’.[262]
23- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ صَالِحِ بْنِ فَيْضٍ الْعِجْلِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّا أُمِرْنَا مَعَاشِرَ الْأَنْبِيَاءِ أَنْ نُكَلِّمَ النَّاسَ بِقَدْرِ عُقُولِهِمْ
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal Al Shaybani, from Muhammad Bin Salih Bin Fayz Al Ajaly, from his father, from Abdul Azeem Al Husny,
‘From Muhammad-asws Bin Ali Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘We-as, the group of Prophets-as have been Commanded that we-as speak to the people in accordance with their intellects’.
قَالَ فَقَالَ النَّبِيُّ ص أَمَرَنِي رَبِّي بِمُدَارَاةِ النَّاسِ كَمَا أَمَرَنَا بِإِقَامَةِ الْفَرَائِضِ
He (the narrator) said, ‘So the Prophet-saww said: ‘My-saww Lord-azwj Commanded me-saww with benevolence with the people just as our Commands of fulfilling the Obligations’’.[263]
24- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ: دَخَلْتُ عَلَى الرِّضَا ع فَقَالَ لِي قُلْ لِلْعَبَّاسِيِّ يَكُفَّ عَنِ الْكَلَامِ فِي التَّوْحِيدِ وَ غَيْرِهِ وَ يُكَلِّمِ النَّاسَ بِمَا يَعْرِفُونَ وَ يَكُفَّ عَمَّا يُنْكِرُونَ
Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Sayf Bin Umeyra, from Muhammad Bin Ubeyd who said,
‘I went over to Al-Reza-asws, and he-asws said to me: ‘Say to the Abbaside: ‘Refrain from the speaking regarding the Tawheed (Oneness) and other matters, and speak to the people with what they are recognising, and refrain from what they are denying.
وَ إِذَا سَأَلُوكَ عَنِ التَّوْحِيدِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
And when they ask you about the Tawheed, then say just as Allah-azwj Mighty and Majestic has Said: Say: ‘He, Allah, is One [112:1] Allah is Al-Samad [112:2] He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4].
وَ إِذَا سَأَلُوكَ عَنِ الْكَيْفِيَّةِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ لَيْسَ كَمِثْلِهِ شَيْءٌ
And when they ask you about the qualitative state (of Allah-azwj), then say just as Allah-azwj Mighty and Majestic has Said: There isn’t anything like Him [42:11].
وَ إِذَا سَأَلُوكَ عَنِ السَّمْعِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ هُوَ السَّمِيعُ الْعَلِيمُ كَلِّمِ النَّاسَ بِمَا يَعْرِفُونَ
And when they ask you about the Hearing, then say just as Allah-azwj Mighty and Majestic Said: and He is the Hearing, the Knowing [2:137]. Speak to the people with what they are understanding’’.[264]
25- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الْأُمُورِ الْعِظَامِ الَّتِي تَكُونُ مِمَّا لَمْ تَكُنْ
‘Tafseer Al Ayyashi’ – From Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the great matters which would be happening from what had not happened yet, he-asws said:
فَقَالَ لَمْ يَأْنِ أَوَانُ كَشْفِهَا بَعْدُ وَ ذَلِكَ قَوْلِهِ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ
‘It is not time yet, it would be revealed afterwards, and these are His-azwj Words: But, they are belying what they have no comprehension of its Knowledge, and its explanation has not yet come to them [10:39]’’.[265]
26- شي، تفسير العياشي عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْأُمُورِ الْعِظَامِ مِنَ الرَّجْعَةِ وَ غَيْرِهَا فَقَالَ إِنَّ هَذَا الَّذِي تَسْأَلُونِّي عَنْهُ لَمْ يَأْتِ أَوَانُهُ قَالَ اللَّهُ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ
‘Tafseer Al Ayyashi’ – From Humran who said,
‘I asked Abu Ja’far-asws about the great matters, from the Return and others, so he-asws said: ‘This which you are asking me about, its time has not come yet. Allah-azwj Said: But, they are belying what they have no comprehension of its Knowledge, and its explanation has not yet come to them [10:39]’’.[266]
27- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ رَجُلٌ وَ أَنَا عِنْدَهُ إِنَّ الْحَسَنَ الْبَصْرِيَّ يَرْوِي أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ كَتَمَ عِلْماً جَاءَ يَوْمَ الْقِيَامَةِ مُلْجَماً بِلِجَامٍ مِنَ النَّارِ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Ibn Fazzal, from Al Husayn Bin Usman, from Yahya Al Halby, from his father,
‘From Abu Ja’far-asws having said: ‘A man said, and I was in his-asws presence, ‘Al-Hassan Al-Basry is reporting that Rasool-Allah-saww said: ‘One who conceals knowledge would come on the Day of Qiyamah reined by a rein of Fire’’.
قَالَ كَذَبَ وَيْحَهُ فَأَيْنَ قَوْلُ اللَّهِ وَ قالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمانَهُ أَ تَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ
He-asws said: ‘He lies, woe be unto him! So where would be the Words of Allah-azwj: And a Momin man from the people of Pharaoh who had concealed his Eman said, ‘Will you kill a man who is saying, ‘My Lord is Allah’ [40:28]?’
ثُمَّ مَدَّ بِهَا أَبُو جَعْفَرٍ ع صَوْتَهُ فَقَالَ لِيَذْهَبُوا حَيْثُ شَاءُوا أَمَا وَ اللَّهِ لَا يَجِدُونَ الْعِلْمَ إِلَّا هَاهُنَا ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ أَبُو جَعْفَرٍ ع عِنْدَ آلِ مُحَمَّدٍ
Then Abu Ja’far-asws extended his-asws voice with it, and he-asws said: ‘Let them go wherever they so wish to, but they will not find the knowledge except over here!’ Then he-asws was silent for a while, then Abu Ja’far-asws said: ‘With the Progeny-asws of Muhammad-saww’’.[267]
28- كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنِ الشُّجَاعِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع وَ أَنَا شَابٌّ فَقَالَ مَنْ أَنْتَ
Jibraeel Bin Ahmad, from Al Shujaie, from Muhammad Bin Al Husayn, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir who said,
‘I went to Abu Ja’far-asws and I was a youth, and he-asws said: ‘Who are you?’
قُلْتُ مِنْ أَهْلِ الْكُوفَةِ جِئْتُكَ لِطَلَبِ الْعِلْمِ
I said, ‘From the people of Al-Kufa. I came to you to seek the knowledge’.
فَدَفَعَ إِلَيَّ كِتَاباً وَ قَالَ لِي إِنْ أَنْتَ حَدَّثْتَ بِهِ حَتَّى تَهْلِكَ بَنُو أُمَيَّةَ فَعَلَيْكَ لَعْنَتِي وَ لَعْنَةُ آبَائِي وَ إِنْ أَنْتَ كَتَمْتَ مِنْهُ شَيْئاً بَعْدَ هَلَاكِ بَنِي أُمَيَّةَ فَعَلَيْكَ لَعْنَتِي وَ لَعْنَةُ آبَائِي
He-asws handed over a book to me and said to me: ‘If you narrate with it until (before) the clan of Umayya are destroyed, then upon you is my-asws curse and the curse of my-asws forefathers-asws; and if you conceal anything from it after the destruction of the clan of Umayya, then upon you is my-asws curse and the curse of my-asws forefathers-asws’.
ثُمَّ دَفَعَ إِلَيَّ كِتَاباً آخَرَ ثُمَّ قَالَ وَ هَاكَ هَذَا فَإِنْ حَدَّثْتَ بِشَيْءٍ مِنْهُ أَبَداً فَعَلَيْكَ لَعْنَتِي وَ لَعْنَةُ آبَائِي
Then he-asws handed over another book to me, then said: ‘And this one here, if you were to narrate anything from it, ever, then upon you is my-asws curse and the curse of my-asws forefathers-asws’’.[268]
29- كش، رجال الكشي آدَمُ بْنُ مُحَمَّدٍ الْبَلْخِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ هَارُونَ عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنِ الْمُفَضَّلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ تَفْسِيرِ جَابِرٍ قَالَ لَا تُحَدِّثْ بِهِ السَّفِلَةَ فَيُذِيعُونَهُ أَ مَا تَقْرَأُ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَ فَإِذا نُقِرَ فِي النَّاقُورِ إِنَّ مِنَّا إِمَاماً مُسْتَتِراً فَإِذَا أَرَادَ اللَّهُ إِظْهَارَ أَمْرِهِ نَكَتَ فِي قَلْبِهِ فَظَهَرَ فَقَامَ بِأَمْرِ اللَّهِ
‘Rijal’ of Al Kashi – Adam Bin Muhammad Al Bajaly, from Ali Bin Al-Hassan Bin Haroun, from Ali Bin Ahmad, from Ali Bin Suleyman, from Ibn Fazal, from Ali Bin Hasaan, from Al Mufazzal who said,
‘I asked Abu Abdullah-asws about the Tafseer of Jabir. He-asws said: ‘Do not narrate to the lowly people with it, for they would waste it. Have you not read in the Book of Allah-azwj Mighty and Majestic: So, when it is resonated in the organ [74:8]? From us-asws there is a veiled Imam-asws. When Allah-azwj Wants the manifestation of His-azwj Command, it would resonate in his-asws heart, so he-asws would appear and rise by the Command of Allah-azwj’’.[269]
30- ير، بصائر الدرجات سَلَمَةُ بْنُ الْخَطَّابِ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَالِطُوا النَّاسَ بِمَا يَعْرِفُونَ وَ دَعُوهُمْ مِمَّا يُنْكِرُونَ وَ لَا تَحْمِلُوا عَلَى أَنْفُسِكُمْ وَ عَلَيْنَا إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Salmat Bin Al Khattab, from Al Qasim Bin Yahya, from his grandfather, from Abu Baseer and Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Mingle with the people with what they are recognising, and leave from them what they are denying, and do not load upon yourselves and upon us-asws. Our-asws matter is difficult, becoming more difficult. None can bear it except for an Angel of Proximity, or a Mursil Prophet-as, or a Momin servant whose heart Allah-azwj Tested for the Eman’’.[270]
31- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمْرَنَا سِرٌّ مُسْتَتِرٌ وَ سِرٌّ لَا يُفِيدُهُ إِلَّا سِرٌّ وَ سِرٌّ عَلَى سِرٍّ وَ سِرٌّ مُقَنَّعٌ بِسِرٍّ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Jabir,
‘From Abu Abdullah-asws having said: ‘Our matter is a hidden secret, and secret which a secret cannot benefit, and a secret upon a secret, and a secret veiled by a secret’’.[271]
32- ير، بصائر الدرجات مُحَمَّدُ بْنُ أَحْمَدَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْيَسَرِ عَنْ زَيْدِ بْنِ الْمُعَدِّلِ عَنْ أَبَانِ بْنِ عُثْمَانَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِنَّ أَمْرَنَا هَذَا مَسْتُورٌ مُقَنَّعٌ بِالْمِيثَاقِ مَنْ هَتَكَهُ أَذَلَّهُ اللَّهُ
‘Basaair Al Darajaat’ – Muhammad Bin Ahmad, from Ja’far Bin Muhammad Bin Malik Al Kufy, from Ahmad Bin Muhammad, from Abu Al Yasr, from Zayd Bin Al Ma’dal, from Aban Bin Usman who said,
‘Abu Abdullah-asws said: ‘This matter of ours-asws is hidden, veiled by the Covenant. One who violates it, Allah-azwj would Humiliate him’’.[272]
33- ير، بصائر الدرجات رُوِيَ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ أَمْرَنَا هُوَ الْحَقُّ وَ حَقُّ الْحَقِّ وَ هُوَ الظَّاهِرُ وَ بَاطِنُ الظَّاهِرِ وَ بَاطِنُ الْبَاطِنِ وَ هُوَ السِّرُّ وَ سِرُّ السِّرِّ وَ سِرُّ الْمُسْتَسِرِّ وَ سِرٌّ مُقَنَّعٌ بِالسِّرِّ
It is reported from Ibn Mahboub, from Marazim who said,
‘Abu Abdullah-asws said: ‘Our-asws matter, it is the Truth, and reality of Truth, and it is the apparent, and a hidden of the apparent, and a hidden of the hidden, and it is the secret, and secret of the secret, and a secret in a secret place, and a secret veiled by the secret’’.[273]
‘Basaair Al Darajaat’ – Abu Al Khattab, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Hafs Al Tammar who said,
34- ير، بصائر الدرجات ابْنُ أَبِي الْخَطَّابِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ حَفْصٍ التَّمَّارِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع أَيَّامَ صَلْبِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ فَقَالَ لِي يَا حَفْصُ إِنِّي أَمَرْتُ الْمُعَلَّى بْنَ خُنَيْسٍ بِأَمْرٍ فَخَالَفَنِي فَابْتُلِيَ بِالْحَدِيدِ إِنِّي نَظَرْتُ إِلَيْهِ يَوْماً وَ هُوَ كَئِيبٌ حَزِينٌ فَقُلْتُ لَهُ مَا لَكَ يَا مُعَلَّى كَأَنَّكَ ذَكَرْتَ أَهْلَكَ وَ مَالَكَ وَ وَلَدَكَ وَ عِيَالَكَ
‘I went to Abu Abdullah-asws in the days Moalla Bin Khunays was crucified, and he-asws said to me: ‘O Hafs! I instructed Al Moalla Bin Khunays with a matter, but he opposed me-asws and he was tried with the iron. I-asws looked at him one day and he was bleak, in grief, so I-asws said to him: ‘What is the matter with you, O Moalla? It as if you are remembering your family, and your wealth, and your children, and your dependants!’
قَالَ أَجَلْ قُلْتُ ادْنُ مِنِّي فَدَنَا مِنِّي فَمَسَحْتُ وَجْهَهُ فَقُلْتُ أَيْنَ تَرَاكَ
He said, ‘Yes’. I-asws said: ‘Come near me-asws’. So, he came near me-asws, and I-asws wiped his face, and I-asws said: ‘Where do you see yourself to be?’
قَالَ أَرَانِي فِي بَيْتِي هَذِهِ زَوْجَتِي وَ هَذَا وَلَدِي فَتَرَكْتُهُ حَتَّى تَمَلَّأَ مِنْهُمْ وَ اسْتَتَرْتُ مِنْهُمْ حَتَّى نَالَ مِنْهَا مَا يَنَالُ الرَّجُلُ مِنْ أَهْلِهِ
He said, ‘I see myself in my house. This here is my wife, and this is my son’. I-asws left him until he was satiated from them, and was cheerful from them until he had attained from it what the man attains from his family.
ثُمَّ قُلْتُ لَهُ ادْنُ مِنِّي فَدَنَا مِنِّي فَمَسَحْتُ وَجْهَهُ فَقُلْتُ أَيْنَ تَرَاكَ
Then I-asws said to him: ‘Come near me-asws’. So, he came near me-asws, and I-asws wiped his face, and I said: ‘Where do you see yourself to be?’
فَقَالَ أَرَانِي مَعَكَ فِي الْمَدِينَةِ هَذَا بَيْتُكَ
He said, ‘I see myself with you-asws in Al-Medina. This (here) is your-asws house’.
قَالَ قُلْتُ لَهُ يَا مُعَلَّى إِنَّ لَنَا حَدِيثاً مَنْ حَفِظَ عَلَيْنَا حَفِظَ اللَّهُ عَلَيْهِ دِينَهُ وَ دُنْيَاهُ يَا مُعَلَّى لَا تَكُونُوا أَسْرَى فِي أَيْدِي النَّاسِ بِحَدِيثِنَا إِنْ شَاءُوا مَنُّوا عَلَيْكُمْ وَ إِنْ شَاءُوا قَتَلُوكُمْ
He-asws said: ‘I-asws said to him: ‘O Moalla! There is a Hadeeth of ours-asws, one who preserves upon Allah-azwj, Allah-azwj would Protect his Religion and his world upon him. O Moalla! Do not become a prisoner in the hands of the people by our-asws Hadeeth. If they so desire they would favour upon you and if they so desire they would kill you.
يَا مُعَلَّى إِنَّهُ مَنْ كَتَمَ الصَّعْبَ مِنْ حَدِيثِنَا جَعَلَهُ اللَّهُ نُوراً بَيْنَ عَيْنَيْهِ وَ رَزَقَهُ اللَّهُ الْعِزَّةَ فِي النَّاسِ وَ مَنْ أَذَاعَ الصَّعْبَ مِنْ حَدِيثِنَا لَمْ يَمُتْ حَتَّى يَعَضَّهُ السِّلَاحُ أَوْ يَمُوتَ كَبْلًا
O Moalla! One who conceals the difficult ones from our-asws Hadeeth, Allah-azwj would Make a light to be in front of his eyes, and Allah-azwj would Grace him the honour among the people. And one who broadcasts the difficult ones from our-asws hadeeth, would not die until he either killed by the weapon or dies a prisoner.
يَا مُعَلَّى بْنَ خُنَيْسٍ وَ أَنْتَ مَقْتُولٌ فَاسْتَعِدَّ
O Moalla Bin Khunays! And you would be killed, so be prepared’’.[274]
35- سن، المحاسن ابْنُ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْقُمِّيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ظَهَرَتِ الْبِدْعَةُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَإِنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللَّهِ
‘Al Mahasin’ – Ibn Yazeed, from Muhammad Bin Jamhour Al Qummy, raising it, said,
‘Rasool-Allah-saww said: ‘When the innovations appear among my-saww community, then let the scholar manifest his knowledge, for it he does not do so, Allah-azwj would Curse him.[275]
36- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ ع إِنَّ الْعَالِمَ الْكَاتِمَ عِلْمَهُ يُبْعَثُ أَنْتَنَ أَهْلِ الْقِيَامَةِ رِيحاً تَلْعَنُهُ كُلُّ دَابَّةٍ حَتَّى دَوَابُّ الْأَرْضِ الصِّغَارُ
‘Al Mahasin’ – My father, from Abdullah Bin Al Mugheira, and Muhammad Bin Sinan, and Talha Bin Zayd,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The scholar, the concealer of his knowledge, would be Resurrected on the Day of Qiyamah as the most stinking of smell. Every animal would curse him, to the extent of the small creatures of the earth’’.[276]
37- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ حَيْثُ يَجِبُ إِظْهَارُهُ وَ تَزُولُ عَنْهُ التَّقِيَّةُ جَاءَ يَوْمَ الْقِيَامَةِ مُلْجَماً بِلِجَامٍ مِنَ النَّارِ
Tafseer of the Imam (Hassan Al-Askari-asws) – Abu Muhammad Al-Askari-asws said: ‘Amir Al-Momineen-asws said: ‘I-asws heard Rasool-Allah-saww saying: ‘One who asks about knowledge, but he (the knower) conceals it where it is its manifestation is Obligation, and the Taqiyya (Dissimulation) has receded, would come on the Day of Qiyamah reined by a rein of Fire’.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ إِذَا كَتَمَ الْعَالِمُ الْعِلْمَ أَهْلَهُ وَ زَهَا الْجَاهِلُ فِي تَعَلُّمِ مَا لَا بُدَّ مِنْهُ وَ بَخِلَ الْغَنِيُّ بِمَعْرُوفِهِ وَ بَاعَ الْفَقِيرُ دِينَهُ بِدُنْيَا غَيْرِهِ جَلَّ الْبَلَاءُ وَ عَظُمَ الْعِقَابُ
And Amir Al-Momineen-asws said: ‘When the scholar conceals the knowledge from its rightful ones, and the ignorant one is proud in teaching what is inevitable from him, and the rich one is stingy with his acts of goodness, and the poor one sells his Religion for his world, it would change the afflictions into great Punishment.[277]
38- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ فَيَكْتُبُ اللَّهُ بِهَا إِيمَاناً فِي قَلْبِ آخَرَ فَيَغْفِرُ لَهُمَا جَمِيعاً
‘Al Mahasin’ – One of our companions, from Abu Bakr Al Hazramy,
‘From Abu Abdullah-asws having said: ‘The man speaks with a word, and Allah-azwj Writes Eman with it in the heart of another, then He-azwj would Forgive both of them together.[278]
39- غط، الغيبة للشيخ الطوسي قَرْقَارَةُ عَنْ أَبِي حَاتِمٍ عَنْ مُحَمَّدِ بْنِ يَزِيدَ الْآدَمِيِّ بَغْدَادِيٌّ عَابِدٌ عَنْ يَحْيَى بْنِ سُلَيْمٍ الطَّائِفِيِّ عَنْ سميل [شِبْلِ] بْنِ عَبَّادٍ قَالَ سَمِعْتُ أَبَا الطُّفَيْلِ يَقُولُ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ أَظَلَّكُمْ فِتْنَةٌ مُظْلِمَةٌ عَمْيَاءُ مُكْتَنِفَةٌ لَا يَنْجُو مِنْهَا إِلَّا النُّوَمَةُ
Qaqaara, from Abu Hatim, from Muhammad Bin Yazeed Al Admy, a Baghdady worshipper, from Yahya Bin Suleym Al Taify, from Sameel Bin Abaad who said,
‘I heard Abu Al-Tufays saying, ‘I heard Ali-asws Bin Abu Talib-asws saying: ‘Fitna (strife) would shade you in the darkness of surrounding blindness. None would be saved from it except for the ‘Nowma’.
قِيلَ يَا أَبَا الْحَسَنِ وَ مَا النُّوَمَةُ
It was said, ‘O Abu Al-Hassan-asws! And what is the Nowma?’
قَالَ الَّذِي لَا يَعْرِفُ النَّاسُ مَا فِي نَفْسِهِ
He-asws said: ‘The one who the people don’t know what is within himself’’.[279]
40- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا عَلَى غَيْرِ شَيْءٍ كَثْرَةِ الصَّبْرِ وَ الْكِتْمَانِ
‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Husayn Bin Al Mukhtar, from Abu Usama Zayd Al Shahaam who said,
Abu Abdullah-asws said: ‘The people were Commanded with two characteristics, but they wasted them both, so they became from these to be upon another thing – abundant patience, and the concealment’’.[280]
41- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ السِّجِسْتَانِيِّ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ
‘Al Mmahasin’ – My father, from Abdullah Bin Yahya, from Hareyz Bin Abdullah Al Sijistany, from Moalla Ibn Khunays who said,
‘Abu Abdullah-asws said: ‘O Moalla! Conceal our-asws matter and do not broadcast it, for the one who conceals our-asws matter and does not broadcast it, Allah-azwj would Honour him in the world, and Make a light to be for him in front of his eyes in the Hereafter, guiding him to the Paradise.
يَا مُعَلَّى مَنْ أَذَاعَ حَدِيثَنَا وَ أَمْرَنَا وَ لَمْ يَكْتُمْهَا أَذَلَّهُ اللَّهُ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً يَقُودُهُ إِلَى النَّارِ
O Moalla! One who broadcasts our-asws Hadeeth and does not conceal it, Allah-azwj would Humiliate him in the world, and Snatch away the light from in front of his eyes in the Hereafter, and Make the darkness to guide him to the Fire.
يَا مُعَلَّى إِنَّ التَّقِيَّةَ دِينِي وَ دِينُ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ
O Moalla! The Taqiyya (Dissimulation) is my-asws Religion and the Religion of my-asws forefathers-asws, and there is no Religion for the one who has not Taqiyya for him.
يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ
O Moalla! Allah-azwj Loves it that He-azwj be worshipped in the private, just as He-azwj Loves to be worshipped in the public.
يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ بِهِ
O Moalla! The broadcaster of our-asws matter is like the one fighting against it (Religion)’’.[281]
42- كش، رجال الكشي أَحْمَدُ بْنُ عَلِيٍّ السُّكَّرِيُّ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ أُورَمَةَ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ عَمِيرَةَ عَنِ الْمُفَضَّلِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع يَوْمَ صُلِبَ فِيهِ الْمُعَلَّى فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَ لَا تَرَى هَذَا الْخَطْبَ الْجَلِيلَ الَّذِي نَزَلَ بِالشِّيعَةِ فِي هَذَا الْيَوْمِ
Ahmad Bin Ali Al Sakry, from Al Husayn Bin Abdullah, from Ibn Awrama, from Ibn Yazeed, from Ibn Umeyra, from Al Mufazzal who said,
‘I came to Abu Abdullah-asws on the day Moalla was crucified, and I said to him-asws, ‘O son-asws of Rasool-Allah-saww! What is your-asws view of this catastrophe which was descended with the Shias during this day?’
قَالَ وَ مَا هُوَ
He-asws said: ‘And what is it?’
قَالَ قُلْتُ قُتِلَ الْمُعَلَّى بْنُ خُنَيْسٍ
He said, ‘I said, ‘The killing of Al-Moalla Bin Khunays’’.
قَالَ رَحِمَ اللَّهُ الْمُعَلَّى قَدْ كُنْتُ أَتَوَقَّعُ ذَلِكَ لِأَنَّهُ أَذَاعَ سِرَّنَا وَ لَيْسَ النَّاصِبُ لَنَا حَرْباً بِأَعْظَمَ مَئُونَةً عَلَيْنَا مِنَ الْمُذِيعِ عَلَيْنَا سِرَّنَا فَمَنْ أَذَاعَ سِرَّنَا إِلَى غَيْرِ أَهْلِهِ لَمْ يُفَارِقِ الدُّنْيَا حَتَّى يَعَضَّهُ السِّلَاحُ أَوْ يَمُوتَ بِخَبْلٍ
He-asws said: ‘May Allah-azwj have Mercy on Moalla! I-asws had been expecting that because he broadcast our-asws secret, and there isn’t any establisher of a war against us-asws greater than a supporter against us-asws than the broadcaster of our-asws secrets upon us. The one who broadcasts our-asws secret to other than its rightful one, would not separate from the world until either the weapons hit him or he dies by burning’’.[282]
43- سن، المحاسن ابْنُ الدَّيْلَمِيِّ عَنْ دَاوُدَ الرَّقِّيِّ وَ مُفَضَّلٍ وَ فُضَيْلٍ قَالَ: كُنَّا جَمَاعَةً عِنْدَ أَبِي عَبْدِ اللَّهِ ع فِي مَنْزِلِهِ يُحَدِّثُنَا فِي أَشْيَاءَ فَلَمَّا انْصَرَفْنَا وَقَفَ عَلَى بَابِ مَنْزِلِهِ قَبْلَ أَنْ يَدْخُلَ ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ رَحِمَكُمُ اللَّهُ لَا تُذِيعُوا أَمْرَنَا وَ لَا تُحَدِّثُوا بِهِ إِلَّا أَهْلَهُ فَإِنَّ الْمُذِيعَ عَلَيْنَا سِرَّنَا أَشَدُّ عَلَيْنَا مَئُونَةً مِنْ عَدُوِّنَا انْصَرِفُوا رَحِمَكُمُ اللَّهُ وَ لَا تُذِيعُوا سِرَّنَا
‘Al Mahasin’ – Ibn Al Dulaymi, from Dawood Al Raqy, and Mufazzal who said,
‘We were a group in the presence of Abu Abdullah-asws in his-asws house. He-asws was narrating to us regarding certain things. So, when we were leaving, he-asws paused at the door of his-asws house before he-asws entered (back in), then he turned to face us and he-asws said: ‘May Allah-azwj have Mercy on you all! Do not broadcast our-asws matter and do not narrate with it except to its rightful ones, for the broadcaster of our-asws secrets against us is more severe against us-asws than an aider of our-asws enemies. Leave, may Allah-azwj have Mercy on you, and do not be broadcasting our-asws secrets’’.[283]
44- سن، المحاسن ابْنُ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: تَلَا أَبُو عَبْدِ اللَّهِ ع هَذِهِ الْآيَةَ ذلِكَ بِأَنَّهُمْ كانُوا يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ فَقَالَ وَ اللَّهِ مَا ضَرَبُوهُمْ بِأَيْدِيهِمْ وَ لَا قَتَلُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنْ سَمِعُوا أَحَادِيثَهُمْ فَأَذَاعُوهَا فَأُخِذُوا عَلَيْهَا فَقُتِلُوا فَصَارَ ذَلِكَ قَتْلًا وَ اعْتِدَاءً وَ مَعْصِيَةً
‘Al Mahasin’ – Ibn Sinan, from Is’haq Bin Amar who said,
‘Abu Abdullah-asws recited this Verse: That was due to their disbelieving in the Signs of Allah, and their killing the Prophets without the right. That was due to their disobeying, and they were transgressing [2:61], and he-asws said: ‘By Allah-azwj! They neither struck them nor did they kill them with their swords, but they heard their-as Ahadeeth, so they broadcast these, and they-as were seized upon it, and they-as were killed. Thus, that became a killing, and transgression and the disobedience’’.[284]
45- سن، المحاسن ابْنُ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا قَتَلَنَا مَنْ أَذَاعَ حَدِيثَنَا خَطَأً وَ لَكِنْ قَتَلَنَا قَتْلَ عَمْدٍ
‘Al Mahasin’ – Ibn Fazal, from Yunus Bin Yaqoub, from one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The one who broadcast our-asws Hadeeth did not kill us-asws mistakenly, but he killed us-asws with a deliberate killing’’.[285]
46- سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنْ ضُرَيْسٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ أَنَّ لِأَلْسِنَتِكُمْ أَوْكِيَةً لَحُدِّثَ كُلُّ امْرِئٍ بِمَا لَهُ
‘Al Mahsain’ – My father, from Al Qasim Bin Muhammad, from Aban, from Zareys, from Abdul Wahid Bin Al Mukhtar,
‘From Abu Ja’far-asws having said: ‘If there were locks upon your tongues, I-asws would have narrated to every person, what is for him (in the future)’’.[286]
47- سن، المحاسن أَبِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا لَنَا لَنْ تُخْبِرَنَا بِمَا يَكُونُ كَمَا كَانَ عَلِيٌّ ع يُخْبِرُ أَصْحَابَهُ
My father, from Bakr Bin Muhammad Al Azdy, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘What is the matter with us that you-asws never inform us with what is going to happen (in the future) just as Ali-asws used to inform his-asws companions?’
فَقَالَ بَلَى وَ اللَّهِ وَ لَكِنْ هَاتِ حَدِيثاً وَاحِداً حَدَّثْتُكَهُ فَكَتَمْتَهُ
He-asws said: ‘Yes, (I-asws would) by Allah-azwj! (But first) can you give me one Hadeeth I-asws have narrated to you, and you have concealed it?’
فَقَالَ أَبُو بَصِيرٍ فَوَ اللَّهِ مَا وَجَدْتُ حَدِيثاً وَاحِداً كَتَمْتُهُ
Abu Baseer said, ‘By Allah-azwj! I could not find one Hadeeth I had concealed’’.[287]
48- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حُسَيْنِ بْنِ مُخْتَارٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَدِيثٍ كَثِيرٍ فَقَالَ هَلْ كَتَمْتَ عَلَيَّ شَيْئاً قَطُّ فَبَقِيتُ أَتَذَكَّرُ فَلَمَّا رَأَى مَا بِي قَالَ أَمَّا مَا حَدَّثْتَ بِهِ أَصْحَابَكَ فَلَا بَأْسَ إِنَّمَا الْإِذَاعَةُ أَنْ تُحَدِّثَ بِهِ غَيْرَ أَصْحَابِكَ
‘Al Mahasin’ – My father, from Hamad in Isa, from Husayn Bin Mukhtar, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about many Ahadeeth, and he-asws said: ‘Have you concealed upon anything at all?’ I remained recalling. When he-asws saw what is with me, he-asws said: ‘But, as for what you narrated to your companions, there is no problem, but rather, the broadcasting is when you narrate with it to other than your companions.[288]
49- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَيَّرَ قَوْماً بِالْإِذَاعَةِ فَقَالَ وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ
From Muhammad Bin Ajlan who said,
‘I heard him-asws saying: ‘Allah-azwj Faulted a people for the broadcasting (Ahadeeth), so He-azwj Said: And when there comes to them a Command of the security or the fear, they publicise it [4:83]. Therefore, beware of broadcasting.[289]
50- كش، رجال الكشي رُوِيَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بِالْمَدِينَةِ مَا تَقُولُ فِي أَحَادِيثِ جَابِرٍ
‘Rijal’ of Al Kashi – It is reported by Muhammad Bin Sinan, from Abdullah Bin Jabalat, from Zareeh Al Maharby who said,
‘I said to Abu Abdullah-asws at Al-Medina, ‘What are you-asws saying regarding the Ahadeeth (narrated by) Jabir?’ He-asws said: ‘Meet me-asws at Makkah’.
فَقَالَ تَلْقَانِي بِمَكَّةَ قَالَ فَلَقِيتُهُ بِمِنًى فَقَالَ لِي مَا تَصْنَعُ بِأَحَادِيثِ جَابِرٍ الْهُ عَنْ أَحَادِيثِ جَابِرٍ فَإِنَّهَا إِذَا وَقَعَتْ إِلَى السَّفِلَةِ أَذَاعُوهَا
He (the narrator) said, ‘I met him-asws at Mina, and he-asws said to me: ‘What happened with the Ahadeeth of Jabir? The Ahadeeth of Jabir were played with, so when they fell to the lowly ones, they broadcast it’’.[290]
51- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ دَاوُدَ بْنِ كَثِيرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا دَاوُدُ إِذَا حَدَّثْتَ عَنَّا بِالْحَدِيثِ فَاشْتَهَرْتَ بِهِ فَأَنْكِرْهُ
‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Ali Bin Muhammad, from Muhammad Bin Isa, from Umar Bin Abdul Aziz, from one of our companions, from Dawood Bin Kaseer who said,
‘Abu Abdullah-asws said to me: ‘O Dawood! Whenever you narrate with the Hadeeth from us-asws, and you publicise it, I-asws will deny it’’.[291]
52- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ السَّائِيِّ قَالَ: كَتَبَ إِلَيَّ أَبُو الْحَسَنِ مُوسَى ع وَ هُوَ فِي الْحَبْسِ لَا تُفْشِ مَا اسْتَكْتَمْتُكَ أُخْبِرُكَ أَنَّ مِنْ أَوْجَبِ حَقِّ أَخِيكَ أَنْ لَا تَكْتُمَهُ شَيْئاً يَنْفَعُهُ لَا مِنْ دُنْيَاهُ وَ لَا مِنْ آخِرَتِهِ
‘Rijal’ of Al Kashi – Hamdawiya, from Al-Hassan Bin Musa, from Ismail Bin Mihran, from Muhammad Ibn Mansour, from Ali Bin Suweyd Al Saiy who said,
‘Abu Al-Hassan Musa-asws wrote to me while he-asws was in the prison, ‘Do not spread what I-asws told you to conceal. I-asws inform you that from the Obligatory rights of your brother is that you do not conceal anything from him, which is beneficial, neither from his world nor from his Hereafter’’.[292]
53- شي، تفسير العياشي عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى فِي عَلِيٍّ ع
‘Tafseer Al Ayyashi’ – From Ibn Abu Umeyr, from the one who mentioned it,
‘From Abu Abdullah-asws: ‘Surely, those who are concealing what We Revealed from the clear Proofs and the Guidance [2:159] – is regarding Ali-asws’’.[293]
54- شي، تفسير العياشي عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ يَعْنِي بِذَلِكَ نَحْنُ وَ اللَّهُ الْمُسْتَعانُ
‘Tafseer Al Ayyashi’ – From Humran,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book [2:159]: ‘It Means us-asws by that, and Allah-azwj is the Helper’’.[294]
55- شي، تفسير العياشي عَنْ زَيْدٍ الشَّحَّامِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ عَذَابِ الْقَبْرِ قَالَ إِنَّ أَبَا جَعْفَرٍ ع حَدَّثَنَا أَنَّ رَجُلًا أَتَى سَلْمَانَ الْفَارِسِيَّ فَقَالَ حَدِّثْنِي فَسَكَتَ عَنْهُ ثُمَّ عَادَ فَسَكَتَ فَأَدْبَرَ الرَّجُلُ وَ هُوَ يَقُولُ وَ يَتْلُو هَذِهِ الْآيَةَ إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ
‘Tafseer Al Ayyashi’ – From Zayd Al Shahaam who said,
‘Abu Abdullah-asws was asked about the Punishment of the grave. He-asws said: ‘Abu Ja’far-asws narrated to us-asws that a man came to Salman Al-Farsy-ra, and he said, ‘Narrate to me’. But, he-ra was silent from him. Then he repeated, but he-ra was silent. So, the man turned around and he was saying and reciting this Verse: Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book [2:159].
فَقَالَ لَهُ أَقْبِلْ إِنَّا لَوْ وَجَدْنَا أَمِيناً لَحَدَّثْنَاهُ وَ لَكِنْ أَعِدَّ لِمُنْكَرٍ وَ نَكِيرٍ إِذَا أَتَيَاكَ فِي الْقَبْرِ فَسَأَلَاكَ عَنْ رَسُولِ اللَّهِ ص فَإِنْ شَكَكْتَ أَوِ الْتَوَيْتَ ضَرَبَاكَ عَلَى رَأْسِكَ بِمِطْرَقَةٍ مَعَهُمَا تَصِيرُ مِنْهُ رَمَاداً
He-ra said to him, ‘If I-ra were to find a trustworthy one I-asws would narrate it, but be prepared for Munkar and Nakeer (two Questioning Angels) when they both come in the grave and they ask you about Rasool-Allah-saww. If you doubt and buckle, they would strike you upon your head with a sledge hammer which would be with them, you would become pulverised from it’.
فَقُلْتُ ثُمَّ مَهْ قَالَ تَعُودُ ثُمَّ تُعَذَّبُ
I said, ‘Then what?’ He-ra said, ‘They would return and Punish’.
قُلْتُ وَ مَا مُنْكَرٌ وَ نَكِيرٌ قَالَ هُمَا قَعِيدَا الْقَبْرِ
I said, ‘And what are Munkar and Nakeer?’ He-asws said: ‘Sitters in the grave.
قُلْتُ أَ مَلَكَانِ يُعَذِّبَانِ النَّاسَ فِي قُبُورِهِمْ فَقَالَ نَعَمْ
I said, ‘Are they two Angels Punishing the people in their graves?’ He-ra said, ‘Yes’’.[295]
56- شي، تفسير العياشي عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَخْبِرْنِي عَنْ قَوْلِهِ إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ
‘Tafseer Al Ayyashi’ – From one of our companions,
‘From Abu Abdullah-asws, she (the narrator) said, ‘I said to him-asws, ‘Inform me about His-azwj Words: Surely, those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book [2:159].
قَالَ نَحْنُ يَعْنِي بِهَا وَ اللَّهُ الْمُسْتَعانُ إِنَّ الرَّجُلَ مِنَّا إِذَا صَارَتْ إِلَيْهِ لَمْ يَكُنْ لَهُ أَوْ لَمْ يَسَعْهُ إِلَّا أَنْ يُبَيِّنَ لِلنَّاسِ مَنْ يَكُونُ بَعْدَهُ
He-asws said: ‘We-asws the Meant by it and Allah-azwj is the Helper. The man-asws from us-asws, when it (Imamate) comes to him-asws, it does not happen to be for him-asws, or there is no leeway for him-asws except that he-asws clarifies to the people who is the one-asws to be (the Imam-asws) from after him-asws’’.[296]
57 وَ رَوَاهُ مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ: هُمْ أَهْلُ الْكِتَابِ
And it is reported from Muhammad Bin Muslim,
‘He-asws said: ‘They are the People of the Book’’.[297]
58- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ قَالَ نَحْنُ هُمْ وَ قَدْ قَالُوا هَوَامُّ الْأَرْضِ
Tafseer Al Ayyashi – From Abdullah Bin Bakeyr, from the one who narrated it,
‘From Abu Abdullah-asws regarding His-azwj Words: those Allah will Curse them, and the cursing ones will curse them (too) [2:159], he-asws said: ‘We-asws are they (Cursing ones)’’.[298]
59 كِتَابُ النَّوَادِرِ، لِعَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع حَمِّلْنِي حَمْلَ الْبَاذِلِ
The book ‘Al Nawadir’ of Ali Bin Asbat, from Abu Baseer who said,
‘I said to Abu Ja’far-asws, ‘Load upon me a burden of one who gives (knowledge) freely!’
قَالَ فَقَالَ لِي إِذًا تَنْفَسِخَ
He (the narrator) said, ‘He-asws said to me: ‘Then you will split apart (and die)!’’[299]
60- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ حَازِمٍ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ ابْنِ جَبَلَةَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ تُحِبُّونَ أَنْ يُكَذَّبَ اللَّهُ وَ رَسُولُهُ حَدِّثُوا النَّاسَ بِمَا يَعْرِفُونَ وَ أَمْسِكُوا عَمَّا يُنْكِرُونَ
‘Al Ghayba’ of Al Numani’ – Ibn Uqadat, from Al Qasim Bin Muhammad Bin Al Husayn Bin Hazim, from Ubeys Bin Hashim, from Ibn Jabalat, from Marouf Bin Khabouz, from Abu al Tufayl Aamir Bin Wasila who said,
‘Amir Al-Momineen-asws said: ‘Would you like it if Allah-azwj and His-azwj Rasool-saww are belied? Narrate to the people with what they are recognising and withhold from what they are denying?’[300]
61- ني، الغيبة للنعماني الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ يُوسُفَ بْنِ يَعْقُوبَ عَنْ خَلَفٍ الْبَزَّازِ عَنْ يَزِيدَ بْنِ هَارُونَ عَنْ حُمَيْدٍ الطَّوِيلِ قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لَا تُحَدِّثُوا النَّاسَ بِمَا لَا يَعْرِفُونَ أَ تُحِبُّونَ أَنْ يُكَذَّبَ اللَّهُ وَ رَسُولُهُ
Al Husayn Bin Muhammad, from Yusuf Bin Yaqoub, from Khalaf Al Bazaz, from Yazeed Bin Haroun, from Humeyd Al Taweel who said, ‘Anas Bin Malik said, ‘
‘I heard Rasool-Allah-saww saying: ‘Do not narrate to the people with what they are not recognising. Would you like it Allah-azwj and His-azwj Rasool-saww are belied?’’[301]
62- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ عَبْدِ الْأَعْلَى قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع يَا عَبْدَ الْأَعْلَى إِنَّ احْتِمَالَ أَمْرِنَا لَيْسَ مَعْرِفَتَهُ وَ قَبُولَهُ إِنَّ احْتِمَالَ أَمْرِنَا هُوَ صَوْنُهُ وَ سترته [سَتْرُهُ] عَمَّنْ لَيْسَ مِنْ أَهْلِهِ فَأَقْرِئْهُمُ السَّلَامَ وَ رَحْمَةَ اللَّهِ يَعْنِي الشِّيعَةَ وَ قُلْ قَالَ لَكُمْ رَحِمَ اللَّهُ عَبْداً اسْتَجَرَّ مَوَدَّةَ النَّاسِ إِلَى نَفْسِهِ وَ إِلَيْنَا بِأَنْ يُظْهِرَ لَهُمْ مَا يَعْرِفُونَ وَ يَكُفَّ عَنْهُمْ مَا يُنْكِرُونَ
‘Al Ghaybat Al Numani’ – Ibn Uqdat, from Ibn Mihran, from Ibn Al Batainy, from Abdul A’ala who said,
‘Abu Abdullah Ja’far-asws Bin Muhammad-asws said to me: ‘O Abdul A’ala! The bearing of our-asws matter is recognising it and accepting it. The bearing of our-asws matter, it is preserving it and veiling it from the one who isn’t from its rightful ones, so convey the greetings to them (meaning the Shias), may Allah-azwj have Mercy on them, and say, ‘I-asws am saying to them: ‘May Allah-azwj have Mercy on a servant who turns the cordiality of the people towards himself and towards us-asws, by manifesting to them what they are recognising and withholding from them what they are denying’’.[302]
63- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَيْسَ هَذَا الْأَمْرُ مَعْرِفَتَهُ وَ وَلَايَتَهُ فَقَطْ حَتَّى تَسْتُرَهُ عَمَّنْ لَيْسَ مِنْ أَهْلِهِ وَ بِحَسْبِكُمْ أَنْ تَقُولُوا مَا قُلْنَا وَ تَصْمُتُوا عَمَّا صَمَتْنَا فَإِنَّكُمْ إِذًا قُلْتُمْ مَا نَقُولُ وَ سَلَّمْتُمْ لَنَا فِيمَا سَكَتْنَا عَنْهُ فَقَدْ آمَنْتُمْ بِمِثْلِ مَا آمَنَّا وَ قَالَ اللَّهُ فَإِنْ آمَنُوا بِمِثْلِ ما آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا
Ibn Uqda, from Muhammad Bin Abdullah, from Ibn Fazal, from Safwan Bin Yahya, from Is’haq Bin Amaar, from Abdul A’ala,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws having said: ‘This matter isn’t its recognition and its Wilayah only, until you veil it from the one who isn’t from its rightful ones, and it suffices you that you should be saying what we-asws say, and you should be silence from what we-asws are silent (from). If you, when you say what we-asws are saying, and submit to us-asws regarding what we-asws are silent from, so you would have believed the like of what we-asws believe. And Allah-azwj Says: So, if they were to believe with the like of what you are believing in, they would have been Guided [2:137]’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع حَدِّثُوا النَّاسَ بِمَا يَعْرِفُونَ وَ لَا تُحَمِّلُوهُمْ مَا لَا يُطِيقُونَ فَتَغُرُّونَهُمْ بِنَا
Ali-asws Bin Al-Husayn-asws said: ‘Narrate to the people with what they are recognising, but do not burden them what they cannot tolerate, for you would be making them arrogant towards us-asws’’.[303]
64- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ عَبْدِ الْوَاحِدِ عَنْ مُحَمَّدِ بْنِ عَبَّادٍ عَنْ عَبْدِ الْأَعْلَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِنَّ احْتِمَالَ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ عَنْ غَيْرِ أَهْلِهِ فَأَقْرِئْهُمُ السَّلَامَ وَ رَحْمَةَ اللَّهِ يَعْنِي الشِّيعَةَ وَ قُلْ لَهُمْ يَقُولُ لَكُمْ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَيَّ وَ إِلَى نَفْسِهِ يُحَدِّثُهُمْ بِمَا يَعْرِفُونَ وَ يَسْتُرُ عَنْهُمْ مَا يُنْكِرُونَ
‘Al Ghayba’ of Al Numani – Ibn Uqda, from Abdul Wahid, from Muhammad Bin Abad, from Abdul A’ala who said,
‘Abu Abdullah Ja’far-asws Bin Muhammad-asws said: ‘The bearing of our-asws matter is veiling it and preserving it from other than its rightful ones. So convey the greetings to them – meaning the Shias – and say to them: ‘I-asws am saying to them: ‘May Allah-azwj have Mercy on a servant who turns the cordiality of the people towards me-asws and towards himself by narrating to them with what they are recognising, and veiling from them what they are denying’’.[304]
65- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الدِّينَوَرِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْكُوفِيِّ عَنْ عَمِيرَةَ بِنْتِ أَوْسٍ قَالَتْ حَدَّثَنِي جَدِّي الْخَضِرُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَمْرِو بْنِ سَعِيدٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ لِحُذَيْفَةَ بْنِ الْيَمَانِ يَا حُذَيْفَةُ لَا تُحَدِّثِ النَّاسَ بِمَا لَا يَعْلَمُونَ فَيَطْغَوْا وَ يَكْفُرُوا إِنَّ مِنَ الْعِلْمِ صَعْباً شَدِيداً مَحْمَلُهُ لَوْ حُمِّلَتْهُ الْجِبَالُ عَجَزَتْ عَنْ حَمْلِهِ
‘Al Ghaybat’ of Al Numani – Ibn Uqda, from Ahmad Bin Muhammad al Deynowry, from Ali Bin Al-Hassan Al Kufy, from Umeyra Bint Aws who said, ‘It was narrated to me by my grandfather Al Khizr Bin Abdul Rahman, from his father, from his grandfather Amro Ibn Saeed,
‘From Amir Al-Momineen-asws having said to Huzeyfa Bin Al-Yaman: ‘O Huzeyfa! Do not narrate to the people what they do not know, for they would transgress and disbelieve. From the knowledge there is (some) difficult to bear, even if the mountain were to carry it, it would be unable from bearing it.
إِنَّ عِلْمَنَا أَهْلَ الْبَيْتِ يُسْتَنْكَرُ وَ يُبْطَلُ وَ تُقْتَلُ رُوَاتُهُ وَ يُسَاءُ إِلَى مَنْ يَتْلُوهُ بَغْياً وَ حَسَداً لِمَا فَضَّلَ اللَّهُ بِهِ عِتْرَةَ الْوَصِيِّ وَصِيِّ النَّبِيِّ ص
Our-asws knowledge, of the People-asws of the Household would be denied, and falsified, and its reporters would be killed, and it is evil to ones who follow it, by rebels and enviers due to what Allah-azwj has Graced the family of the successor-asws, successor-asws of the Prophet-saww’’.[305]
66- غو، غوالي اللئالي قَالَ النَّبِيُّ ص مَنْ كَتَمَ عِلْماً نَافِعاً أَلْجَمَهُ اللَّهُ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ
‘Gawaly Al La’aly’ – The Prophet-saww said: ‘One who conceals beneficial knowledge, Allah-azwj would Rein him on the Day of Qiyamah with a rein of Fire’’.[306]
67- وَ رُوِيَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَا أَخَذَ اللَّهُ عَلَى الْجُهَّالِ أَنْ يَتَعَلَّمُوا حَتَّى أَخَذَ عَلَى الْعُلَمَاءِ أَنْ يُعَلِّمُوا
It is reported from Ali-asws having said: ‘Allah-azwj has not Taken (a covenant) upon the ignorant upon that they should be learning, until He-azwj Took (a covenant) upon the scholars that they should be teaching’’.[307]
68- وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: مَنِ احْتَاجَ النَّاسُ إِلَيْهِ لِيُفَقِّهَهُمْ فِي دِينِهِمْ فَيَسْأَلُهُمُ الْأُجْرَةَ كَانَ حَقِيقاً عَلَى اللَّهِ تَعَالَى أَنْ يُدْخِلَهُ نَارَ جَهَنَّمَ
And it is reported from Al-Sadiq-asws having said: ‘One to whom the people are needy to in order to ponder in their Religion, and he asks them for the recompense, there would be a right upon Allah-azwj the Exalted that He-azwj enters him into the Fire of Hell’’.[308]
69- غو، غوالي اللئالي قَالَ النَّبِيُّ ص لَا تُؤْتُوا الْحِكْمَةَ غَيْرَ أَهْلِهَا فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ
‘Gawaly Al La’ali’
The Prophet-saww said: ‘Do not give the wisdom to other than its rightful ones for you will be unjust to it, and do not prevent it from its rightful ones, for you will be unjust to them’’.[309]
70- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَخَوَيْهِ أَحْمَدَ وَ مُحَمَّدٍ عَنْ أَبِيهِمَا عَنْ ثَعْلَبَةَ عَنْ أَبِي كَهْمَشٍ عَنْ عِمْرَانَ بْنِ مِيثَمٍ عَنْ مَالِكِ بْنِ ضَمْرَةَ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِشِيعَتِهِ كُونُوا فِي النَّاسِ كَالنَّحْلِ فِي الطَّيْرِ لَيْسَ شَيْءٌ مِنَ الطَّيْرِ إِلَّا وَ هُوَ يَسْتَضْعِفُهَا وَ لَوْ يَعْلَمُ مَا فِي أَجْوَافِهَا لَمْ يَفْعَلْ بِهَا مَا يَفْعَلُ
‘Al Ghayba’ of Al Numani – Ibn Uqda, from Ali Bin Al-Hassan Bin Fazal, from his two brothers, Ahmad and Muhammad, from their father, from Sa’alba, from Abu Kahmash, from Imran Bin Maysam, from Malik Bin Zumra who said,
‘Amir Al-Momineen-asws said to his-asws Shias: ‘Be among the people like the bee is among the birds. There isn’t anything from the birds except and it weakens it, and if they (birds) knew what was inside it, they would not deal with it what they do.
خَالِطُوا النَّاسَ بِأَبْدَانِكُمْ وَ زَايِلُوهُمْ بِقُلُوبِكُمْ وَ أَعْمَالِكُمْ فَإِنَّ لِكُلِّ امْرِئٍ مَا اكْتَسَبَ مِنَ الْإِثْمِ وَ هُوَ يَوْمَ الْقِيَامَةِ مَعَ مَنْ أَحَبَّ أَمَا إِنَّكُمْ لَنْ تَرَوْا مَا تُحِبُّونَ وَ مَا تَأْمُلُونَ يَا مَعْشَرَ الشِّيعَةِ حَتَّى يَتْفُلَ بَعْضُكُمْ فِي وُجُوهِ بَعْضٍ وَ حَتَّى يُسَمِّيَ بَعْضُكُمْ بَعْضاً كَذَّابِينَ وَ حَتَّى لَا يَبْقَى مِنْكُمْ عَلَى هَذَا الْأَمْرِ إِلَّا كَالْكُحْلِ فِي الْعَيْنِ وَ الْمِلْحِ فِي الزَّادِ وَ هُوَ أَقَلُّ الزَّادِ
Mingle with the people with your bodies, and fade away from them with your hearts and your deeds. For every person is what he earns from the sins, and one the Day of Qiyamah he would be with the one he loves. But you will never see what you are loving what you are hoping for (Al-Qaim-asws), of group of Shias, until some of you spit in the faces of others, and until some of you brand other others as liars, and until there does not remain anyone from you upon this matter except like the kohl in the eyes, and the salt in the provisions, and it is the least of the provisions’’.[310]
71- ختص، الإختصاص قَالَ أَبُو الْحَسَنِ الْمَاضِي ع قُلِ الْحَقَّ وَ إِنْ كَانَ فِيهِ هَلَاكُكَ فَإِنَّ فِيهِ نَجَاتَكَ وَ دَعِ الْبَاطِلَ وَ إِنْ كَانَ فِيهِ نَجَاتُكَ فَإِنَّ فِيهِ هَلَاكَكَ
‘Al Ikhtisas’
Abu Al-Hassan Al-Maazy-asws (7th Imam-asws) said: ‘Speak the truth, and even if there was your destruction in it, for there is salvation in it for you, and leave the falsehood and even if there was you rescue in it, for therein is your destruction’’.[311]
72- وَ قَالَ الصَّادِقُ ع لَيْسَ مِنَّا مَنْ أَذَاعَ حَدِيثَنَا فَإِنَّهُ قَتَلَنَا قَتْلَ عَمْدٍ لَا قَتْلَ خَطَإٍ
And Al-Sadiq-asws said: ‘He isn’t from us, one who broadcasts our-asws Ahadeeth, for he would kill us-asws with a deliberate killing, not a killing by mistake’’.[312]
73- ختص، الإختصاص ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ أَحْمَدَ بْنِ مُوسَى عَنْ أَبِي سَعِيدٍ الزَّنْجَانِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي سَعِيدٍ الْمَدَائِنِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَقْرِئْ مَوَالِيَنَا السَّلَامَ وَ أَعْلِمْهُمْ أَنْ يَجْعَلُوا حَدِيثَنَا فِي حُصُونٍ حَصِينَةٍ وَ صُدُورٍ فَقِيهَةٍ وَ أَحْلَامٍ رَزِينَةٍ
‘Al Ikhtisas’ – Ibn Al Waleed, from Al Saffar, from Salmat Bin Al Khattab, from Ahmad Bin Musa, from Abu Saeed Al Zanjany, from Muhammad and Isa, from Abu Saeed Al Madainy who said,
‘Abu Abdullah-asws said: ‘Convey the greetings to the ones in our-asws Wilayah, and let them know that they should make our-asws Ahadeeth to be in fortified fortification, and understanding chests, and sound minds.
وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ مَا الشَّاتِمُ لَنَا عِرْضاً وَ النَّاصِبُ لَنَا حَرْباً أَشَدَّ مَئُونَةً مِنَ الْمُذِيعِ عَلَيْنَا حَدِيثَنَا عِنْدَ مَنْ لَا يَتَحَمَّلُهُ
By the One-azwj Who Split the seed and Formed the person, there is no abuser to us-asws with a hatchet, and the establisher of war to us-asws, more severe than a Momin, one who broadcasts our-asws Ahadeeth upon us-asws in the presence of one who cannot tolerate it’’.[313]
74- ني، الغيبة للنعماني مُحَمَّدُ بْنُ الْعَبَّاسِ الْحَسَنِيُّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْحَدَّادِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا هُوَ بِمَنْزِلَةِ مَنْ جَحَدَنَا حَقَّنَا
‘Al Ghayba’ of Al Numani – Muhammad Bin Al Abbas Al Husna, from Ibn Al Batainy, from his father, from Muhammad Al Hadad who said,
‘Abu Abdullah-asws said: ‘One who broadcasts our-asws Ahadeeth upon us-asws, he is at the status of one who fights against us-asws of our-asws rights’’.[314]
75- ني، الغيبة للنعماني بِهَذَا الْإِسْنَادِ عَنِ الْبَطَائِنِيِّ عَنِ الْحَسَنِ بْنِ السَّرِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنِّي لَأُحَدِّثُ الرَّجُلَ الْحَدِيثَ فَيَنْطَلِقُ فَيُحَدِّثُ بِهِ عَنِّي كَمَا سَمِعَهُ فَأَسْتَحِلُّ بِهِ لَعْنَهُ وَ الْبَرَاءَةَ مِنْهُ
‘Al Ghayba’ of Al Numani – By this chain, from Al Batainy, from Al-Hassan Bin Al Sary who said,
‘Abu Abdullah-asws said: ‘I-asws narrated the Hadeeth to the man, so he goes and narrates with it from me-asws just as he had heard it, and by it his curse is released upon him, and the disavowment from him.[315]
76- ني، الغيبة للنعماني بِهَذَا الْإِسْنَادِ عَنِ الْبَطَائِنِيِّ عَنِ الْقَاسِمِ الصَّيْرَفِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَوْمٌ يَزْعُمُونَ أَنِّي إِمَامُهُمْ وَ اللَّهِ مَا أَنَا لَهُمْ بِإِمَامٍ لَعَنَهُمُ اللَّهُ كُلَّمَا سَتَرْتُ سِتْراً هَتَكُوهُ أَقُولُ كَذَا وَ كَذَا فَيَقُولُونَ إِنَّمَا يَعْنِي كَذَا وَ كَذَا إِنَّمَا أَنَا إِمَامُ مَنْ أَطَاعَنِي
‘Al Ghayba’ of Al Numani – By this chain, from Al Batainy, from Al Qasim Al Sayrafi, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘There a group claiming that I-asws am their Imam-asws. By Allah-azwj! I-asws am not an Imam-asws for them. May Allah-azwj Curse them. Every time I-asws hide a secret, they divulge it. I-asws am saying such and such, and they are saying, ‘But rather, he-asws means such and such’. But rather, I-asws am an Imam-asws for one who obeys me-asws’’.[316]
77- ني، الغيبة للنعماني بِهَذَا الْإِسْنَادِ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ سِرٌّ أَسَرَّهُ اللَّهُ إِلَى جَبْرَئِيلَ وَ أَسَرَّهُ جَبْرَئِيلُ إِلَى مُحَمَّدٍ ص وَ أَسَرَّهُ مُحَمَّدٌ ص إِلَى عَلِيٍّ ع وَ أَسَرَّهُ عَلِيٌّ ع إِلَى مَنْ شَاءَ اللَّهُ وَاحِداً بَعْدَ وَاحِدٍ وَ أَنْتُمْ تَتَكَلَّمُونَ بِهِ فِي الطُّرُقِ
‘Al Ghayba’ of Al Numani – By this chain, from Al Batainy, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘A secret Allah-azwj Divulged it to Jibraeel-as, and Jibraeel-as divulged it to Muhammad-saww, and Muhammad-saww divulged it to Ali-asws, and Ali-asws divulged it to one – Allah-azwj so Desired, one after the other, and you are speaking with it in the road?’’[317]
78- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ عَنْ سُهَيْلٍ عَنْ عَبْدِ اللَّهِ بْنِ الْعَلَاءِ الْمَدَائِنِيِّ عَنْ إِدْرِيسَ بْنِ زِيَادٍ الْكُوفِيِّ قَالَ حَدَّثَنَا بَعْضُ شُيُوخِنَا قَالَ قَالَ: أَخَذْتُ بِيَدِكَ كَمَا أَخَذَ أَبُو عَبْدِ اللَّهِ بِيَدِي وَ قَالَ لِي يَا مُفَضَّلُ إِنَّ هَذَا الْأَمْرَ لَيْسَ بِالْقَوْلِ فَقَطْ لَا وَ اللَّهِ حَتَّى تَصُونَهُ كَمَا صَانَهُ اللَّهُ وَ تُشَرِّفَهُ كَمَا شَرَّفَهُ اللَّهُ وَ تُؤَدِّيَ حَقَّهُ كَمَا أَمَرَ اللَّهُ
‘Al Ghayba’ of Al Numani – Muhammad Bin Hamam, from Saheyl, from Abdullah Bin Al A’ala Al Madainy, from Idrees Ibn Ziyad Al Kufy who said, ‘One of our sheykhs narrated to us saying,
‘I grab your hand just as Abu Abdullah-asws had grabbed my hand, and said to me: ‘O Mufazzal! This matter isn’t only about the word. No, by Allah-azwj, until you preserve it just as Allah-azwj Preserved it, and you ennoble it just as Allah-azwj Ennobled it, and you fulfil its right just as Allah-azwj Commanded.[318]
79- ني، الغيبة للنعماني بِهَذَا الْإِسْنَادِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ حَفْصٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي يَا حَفْصُ حَدَّثْتُ الْمُعَلَّى بِأَشْيَاءَ فَأَذَاعَهَا فَابْتُلِيَ بِالْحَدِيدِ إِنِّي قُلْتُ لَهُ إِنَّ لَنَا حَدِيثاً مَنْ حَفِظَهُ عَلَيْنَا حَفِظَهُ اللَّهُ وَ حَفِظَ عَلَيْهِ دِينَهُ وَ دُنْيَاهُ وَ مَنْ أَذَاعَهُ سَلَبَهُ اللَّهُ دِينَهُ وَ دُنْيَاهُ
‘Al Ghayba’ of Al Numani –
By this chain, from Al-Batainy, from Hafs who said, ‘I went to Abu Abdullah-asws and he-asws said to me: ‘O Hafs! I-asws narrated to Moalla with (certain) things, but he broadcast these and was afflicted by the iron. I-asws said to him: ‘For us-asws there are (certain) Ahadeeth, one who protects it upon us-asws, Allah-azwj would Protect his Religion and his world upon him, and one who broadcasts it, Allah-azwj would Crucify his Religion and his world.
يَا مُعَلَّى إِنَّهُ مَنْ كَتَمَ الصَّعْبَ مِنْ حَدِيثِنَا جَعَلَهُ اللَّهُ نُوراً بَيْنَ عَيْنَيْهِ وَ رَزَقَهُ الْعِزَّ فِي النَّاسِ وَ مَنْ أَذَاعَ الصَّغِيرَ مِنْ حَدِيثِنَا لَمْ يَمُتْ حَتَّى يَعَضَّهُ السِّلَاحُ أَوْ يَمُوتَ مُتَحَيِّراً
O Moalla! One who conceals the difficult ones from our-asws Ahadeeth, Allah-azwj would Make a light to be in front of his eyes, and would Grace him among the people, and one who broadcasts the small ones of our-asws Ahadeeth would not die until either the weapon hurts him or he dies confused’’.[319]
80- كش، رجال الكشي حَمْدَوَيْهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَقْعُدُ فِي الْمَسْجِدِ فَيَجِيءُ النَّاسُ فَيَسْأَلُونِّي فَإِنْ لَمْ أُجِبْهُمْ لَمْ يَقْبَلُوا مِنِّي وَ أَكْرَهُ أَنْ أُجِيبَهُمْ بِقَوْلِكُمْ وَ مَا جَاءَ عَنْكُمْ
‘Rijal’ Al Kashi – Hamdawiya, from Ibn Yazeed, from Ibn Abu Umeyr, from Ali Bin Ismail, from Ibn Muskan, from Aban Bin Taglub who said,
‘I said to Abu Abdullah-asws, ‘I tend to sit in the Masjid and the people come and they ask me, so if I don’t answer them they will not accept from me, and I dislike it to answer them with your-asws words and whatever has come from you-asws’.
فَقَالَ لِيَ انْظُرْ مَا عَلِمْتَ أَنَّهُ مِنْ قَوْلِهِمْ فَأَخْبِرْهُمْ بِذَلِكَ
He-asws said to me: ‘Look at what you know which is from their words, and inform them with that’’.[320]
81- أَقُولُ رَوَى الطَّبْرِسِيُّ رَحِمَهُ اللَّهُ فِي مَجْمَعِ الْبَيَانِ عَنِ الثَّعْلَبِيِّ بِإِسْنَادِهِ عَنِ الْحَسَنِ بْنِ عُمَارَةَ قَالَ: أَتَيْتُ الزُّهْرِيَّ بَعْدَ أَنْ تَرَكَ الْحَدِيثَ وَ أَلْفَيْتُهُ عَلَى بَابِهِ فَقُلْتُ إِنْ رَأَيْتَ أَنْ تُحَدِّثَنِي
I am saying, ‘It is reported by Al Tabarsy in (the book) Majma Al Bayan, from Al Sa’alby, by his chain from Al-Hassan Bin Ammar who said,
‘I went to Al-Zuhry after he left the Hadeeth, and I found him at his door, so I said, ‘If you see fit, narrate to me’.
فَقَالَ أَ مَا عَلِمْتَ أَنِّي تَرَكْتُ الْحَدِيثَ
He said, ‘But, do you not know I have left (narrating) the Hadeeth?’
فَقُلْتُ إِمَّا أَنْ تُحَدِّثَنِي وَ إِمَّا أَنْ أُحَدِّثَكَ
I said, ‘Either you narrate to me or I narrate to you’.
فَقَالَ حَدِّثْنِي
He said, ‘Narrate to me’.
فَقُلْتُ حَدَّثَنِيَ الْحَكَمُ بْنُ عُتَيْبَةَ عَنْ نَجْمٍ الْجَزَّارِ قَالَ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ مَا أَخَذَ اللَّهُ عَلَى أَهْلِ الْجَهْلِ أَنْ يَتَعَلَّمُوا حَتَّى أَخَذَ عَلَى أَهْلِ الْعِلْمِ أَنْ يُعَلِّمُوا
I said, ‘Al-Hakam Bin Oteyba narrated to me, from Najam Al-Jazaz who said, ‘I heard Ali-asws Bin Abu Talib-asws saying: ‘Allah-azwj did not Take (a covenant) upon the people of ignorance that they learn until, He-azwj Took (a covenant) upon the people of knowledge that they teach’.
قَالَ فَحَدَّثَنِي بِأَرْبَعِينَ حَدِيثاً
He (the narrator said), ‘Then he narrated to me forty Ahadeeth’’.[321]
82- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا خَيْرَ فِي الصَّمْتِ عَنِ الْحُكْمِ كَمَا أَنَّهُ لَا خَيْرَ فِي الْقَوْلِ بِالْجَهْلِ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘There is no good in the silence from the wisdom just as there is no good in the word with the ignorance.[322]
83- وَ قَالَ ع مَا أَخَذَ اللَّهُ عَلَى أَهْلِ الْجَهْلِ أَنْ يَتَعَلَّمُوا حَتَّى أَخَذَ عَلَى أَهْلِ الْعِلْمِ أَنْ يُعَلِّمُوا
And he-asws said: ‘Allah-azwj did not Take (a covenant) upon the people of ignorance that they should learn, until He-azwj Took (a covenant) upon the people of knowledge that they should teach’’.[323]
84 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع شُكْرُ الْعَالِمِ عَلَى عِلْمِهِ أَنْ يَبْذُلَهُ لِمَنْ يَسْتَحِقُّهُ
‘Kanz’ of Al-Karajaky – Amir Al-Momineen-asws said: ‘The thanks of the scholar upon his knowledge is that he gives it to one who is rightful with it’’.[324]
باب 14 من يجوز أخذ العلم منه و من لا يجوز و ذم التقليد و النهي عن متابعة غير المعصوم في كل ما يقول و وجوب التمسك بعروة اتباعهم عليهم السلام و جواز الرجوع إلى رواة الأخبار و الفقهاء الصالحين
CHAPTER 14
ONE WHO, IT IS ALLOWED TO TAKE THE KNOWLEDGE FROM HIM AND ONE WHO IS NOT ALLOWED, AND CONDEMNATION OF THE TAQLEED AND THE FORBIDDANCE FROM FOLLOWING (ANYONE) APART FROM THE MASUMEEN-asws IN EVERYTHING WHAT THEY-asws ARE SAYING, AND THE OBLIGATION OF THE ATTACHING WITH THE HANDHOLD-asws AND FOLLOWING THEM-asws, AND PERMISSION TO REFER TO THE REPORTERS OF THE AHADEETH, AND THE RIGHTEOUS UNDERSTANDING ONES
الآيات المائدة وَ إِذا قِيلَ لَهُمْ تَعالَوْا إِلى ما أَنْزَلَ اللَّهُ وَ إِلَى الرَّسُولِ قالُوا حَسْبُنا ما وَجَدْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْلَمُونَ شَيْئاً وَ لا يَهْتَدُونَ
The Verses – (Surah Al Maidah): And when it is said to them, ‘Come to what Allah Revealed and to the Rasool’, they are saying, ‘It suffices us what we found our fathers being upon’; and even though their fathers were neither knowing anything nor were they rightly guided [5:104].
الأعراف وَ إِذا فَعَلُوا فاحِشَةً قالُوا وَجَدْنا عَلَيْها آباءَنا
(Surah Al A’araf): And when they are committing an immorality, they are saying, ‘We found our fathers being upon it [7:28].
يونس أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ
(Surah) Yunus-as: Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So what is the matter with you all? How are you judging?’ [10:35].
و قال تعالى قالُوا أَ جِئْتَنا لِتَلْفِتَنا عَمَّا وَجَدْنا عَلَيْهِ آباءَنا
And Allah-azwj the Exalted Said: They are saying, ‘Have you come to us in order to turn us away from what we found our forefathers to be upon [10:78].
مريم يا أَبَتِ إِنِّي قَدْ جاءَنِي مِنَ الْعِلْمِ ما لَمْ يَأْتِكَ فَاتَّبِعْنِي أَهْدِكَ صِراطاً سَوِيًّا
(Surah) Maryam: O father! Surely there has come to me from the knowledge of what has not come to you, therefore follow me, I will guide you to an even path [19:43].
الشعراء قالُوا بَلْ وَجَدْنا آباءَنا كَذلِكَ يَفْعَلُونَ
(Surah) Al Shoara: They said, ‘But, we found our forefathers doing like that’ [26:74].
لقمان وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ قالُوا بَلْ نَتَّبِعُ ما وَجَدْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ الشَّيْطانُ يَدْعُوهُمْ إِلى عَذابِ السَّعِيرِ
(Surah) Luqman-as: And when it is said to them: ‘Follow what Allah Revealed’, they say, ‘But, we follow what we found our fathers to be upon’. Even though the Satan was calling them to the Punishment of the Blazing Fire! [31:21].
الصافات إِنَّهُمْ أَلْفَوْا آباءَهُمْ ضالِّينَ فَهُمْ عَلى آثارِهِمْ يُهْرَعُونَ
(Surah) Al Safaat: They found their fathers straying [37:69] But, they still rushed upon their tracks [37:70].
الزمر وَ الَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَنْ يَعْبُدُوها وَ أَنابُوا إِلَى اللَّهِ لَهُمُ الْبُشْرى
(Surah) Al Zumar: And those who are shunning the tyrants and distancing from them and are being penitent (repentant) to Allah, for them is the glad tidings, [39:17].
الزخرف وَ كَذلِكَ ما أَرْسَلْنا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قالَ مُتْرَفُوها إِنَّا وَجَدْنا آباءَنا عَلى أُمَّةٍ وَ إِنَّا عَلى آثارِهِمْ مُقْتَدُونَ.
(Surah) Al Zukhruf: And similar to that, We did not Send any warner into a town before you, except its high ones said, ‘We found our fathers upon a religion, and we are being rightly guided upon their tracks’ [43:23].
1- كش، رجال الكشي مُحَمَّدُ بْنُ سَعْدٍ الْكَشِّيُ وَ مُحَمَّدُ بْنُ أَبِي عَوْفٍ الْبُخَارِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ حَمَّادٍ الْمَرْوَزِيِّ رَفَعَهُ قَالَ قَالَ الصَّادِقُ ع اعْرِفُوا مَنَازِلَ شِيعَتِنَا بِقَدْرِ مَا يُحْسِنُونَ مِنْ رِوَايَاتِهِمْ عَنَّا فَإِنَّا لَا نَعُدُّ الْفَقِيهَ مِنْهُمْ فَقِيهاً حَتَّى يَكُونَ مُحَدَّثاً
‘Rijal’ of Al Kashi – Muhammad Bin Sa’ad Al Kashy, and Muhammad Bin Abu Awf Al Bukhari, from Muhammad Bin Ahmad Ibn Hamad Al Marouzy, raising it, said,
‘Al-Sadiq-asws: ‘Recognise the status of our-asws Shias in accordance with how good they are from their reporting from us-asws, for we-asws do not count the Faqeeh (understanding one) from them as being a Faqeeh unless he happens to be a Muhaddith (reporter of Hadeeth)’.
فَقِيلَ لَهُ أَ وَ يَكُونُ الْمُؤْمِنُ مُحَدَّثاً
It was said to him-asws, ‘Or, can the Momin become a Muhaddith?’
قَالَ يَكُونُ مُفَهَّماً وَ الْمُفَهَّمُ مُحَدَّثٌ
He-asws said: ‘He becomes a giver of understanding, and the giver of understanding is a Muhaddith.[325]
2- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ ابْنَا نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنْ عَلِيِّ بْنِ حَبِيبٍ الْمَدَائِنِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ السَّائِيِّ قَالَ: كَتَبَ إِلَيَّ أَبُو الْحَسَنِ الْأَوَّلُ وَ هُوَ فِي السِّجْنِ وَ أَمَّا مَا ذَكَرْتَ يَا عَلِيُّ مِمَّنْ تَأْخُذُ مَعَالِمَ دِينِكَ لَا تَأْخُذَنَّ مَعَالِمَ دِينِكَ عَنْ غَيْرِ شِيعَتِنَا فَإِنَّكَ إِنْ تَعَدَّيْتَهُمْ أَخَذْتَ دِينَكَ عَنِ الْخَائِنِينَ الَّذِينَ خَانُوا اللَّهَ وَ رَسُولَهُ وَ خَانُوا أَمَانَاتِهِمْ
‘Rijal’ of Al Kashi – Hamdawiya and Ibrahim, two sons of Nusayr, from Muhammad Bin Ismail Al Razy, from Ali Bin Habeeb Al Madainy, from Ali Bin Suweyd Al Saaiy who said,
‘Abu Al-Hassan-asws the 1st wrote to me, while he-asws was in the prison: ‘And as for what you mentioned, O Ali, from the ones you should take the matters of your Religion? Do not take matters of your Religion from other than our Shias, for if you exceed them, you would be taking your Religion from the betrayers, those who betrayed Allah-azwj and His-azwj Rasool-saww and betrayed your entrustments.
إِنَّهُمُ اؤْتُمِنُوا عَلَى كِتَابِ اللَّهِ جَلَّ وَ عَلَا فَحَرَّفُوهُ وَ بَدَّلُوهُ فَعَلَيْهِمْ لَعْنَةُ اللَّهِ وَ لَعْنَةُ رَسُولِهِ وَ مَلَائِكَتِهِ وَ لَعْنَةُ آبَائِيَ الْكِرَامِ الْبَرَرَةِ وَ لَعْنَتِي وَ لَعْنَةُ شِيعَتِي إِلَى يَوْمِ الْقِيَامَةِ
They were entrusted upon the Book of Allah-azwj, Majestic and Exalted, but they altered and changed it. Therefore, upon them is the Curse of Allah-azwj and curse of His-azwj Rasool-saww and His-azwj Angels, and curse of my-asws forefathers-asws, the honourable, the righteous, and my-asws curse, and curse of my-asws Shias (upon them who changed the religion) up to the Day of Qiyamah’’.[326]
3- كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرِ بْنِ وَهْبٍ عَنْ أَحْمَدَ بْنِ حَاتِمِ بْنِ مَاهَوَيْهِ قَالَ: كَتَبْتُ إِلَيْهِ يَعْنِي أَبَا الْحَسَنِ الثَّالِثَ ع أَسْأَلُهُ عَمَّنْ آخُذُ مَعَالِمَ دِينِي وَ كَتَبَ أَخُوهُ أَيْضاً بِذَلِكَ فَكَتَبَ إِلَيْهِمَا فَهِمْتُ مَا ذَكَرْتُمَا فَاعْتَمِدَا فِي دِينِكُمَا عَلَى مُسِنٍّ فِي حُبِّكُمَا وَ كُلِّ كَثِيرِ الْقَدَمِ فِي أَمْرِنَا فَإِنَّهُمْ كَافُوكُمَا إِنْ شَاءَ اللَّهُ تَعَالَى
‘Rijal’ of Al Kashi – Jibraeel Bin Ahmad, from Musa Bin Ja’far Bin Wahab, from Ahmad Bin Hatim Bin Mahawiya who said,
‘I wrote to him-asws, meaning Abu Al-Hassan-asws the 3rd, asking him-asws about the one to take as a teacher in my Religion? And his brother wrote with that as well. He-asws wrote to both of them: ‘I-asws understand what you two have mentioned. Rely on your Religion, upon one old in your love, and everyone frequently proceeding in our-asws matter, so they would suffice you both, if Allah-azwj so Desires’’.[327]
4- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لِرَجُلٍ مِنْ أَصْحَابِهِ لَا تَكُونُ إِمَّعَةً تَقُولُ أَنَا مَعَ النَّاسِ وَ أَنَا كَوَاحِدٍ مِنَ النَّاسِ
‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, by his chain,
‘Raising it to Abu Abdullah-asws having said to a man from his-asws companions: ‘Do not become a ‘Imma’ saying, ‘I-asws am with the people and I-asws am like one of the people’’.[328]
5- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ حُسَيْنِ بْنِ أَيُّوبَ بْنِ أَبِي غُفَيْلَةَ الصَّيْرَفِيِّ عَنْ كَرَّامٍ الْخَثْعَمِيِّ عَنِ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِيَّاكَ وَ الرِّئَاسَةَ وَ إِيَّاكَ أَنْ تَطَأَ أَعْقَابَ الرِّجَالِ فَقُلْتُ جُعِلْتُ فِدَاكَ أَمَّا الرِّئَاسَةُ فَقَدْ عَرَفْتُهَا وَ أَمَّا أَنْ أَطَأَ أَعْقَابَ الرِّجَالِ فَمَا ثُلُثَا مَا فِي يَدِي إِلَّا مِمَّا وَطِئْتُ أَعْقَابَ الرِّجَالِ
‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufy, from Husayn Bin Ayoub Bin Abu Gufeyla Al Sayrafi, from Karam Al Khas’amy, from Al Sumaly who said,
‘Abu Abdullah-asws said: ‘Beware of the government, and beware of treading on the heels of the men’. I said, ‘May I be sacrificed for you-asws! As for the government, so I have recognised it, and as for treading on the heels of the men, so a third of what is in my hands is from treading on the heels of the men.
فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِيَّاكَ أَنْ تَنْصِبَ رَجُلًا دُونَ الْحُجَّةِ فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ
He-asws said: ‘It isn’t where you are going (with it). Beware of nominating a man rather than the Divine Authority, so you ratify him in everything what he says.[329]
6- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ أَبِي حَفْصٍ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَخِيهِ سُفْيَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا سُفْيَانُ إِيَّاكَ وَ الرِّئَاسَةَ فَمَا طَلَبَهَا أَحَدٌ إِلَّا هَلَكَ
‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Abu Al Khatab, from Abu Hafs Muhammad Bin Khalid, from his brother Sufyan Bin Khalid who said,
‘Abu Abdullah-asws said: ‘O Sufyan! Beware of the government, for no one has sought it except he was destroyed’.
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَدْ هَلَكْنَا إِذاً لَيْسَ أَحَدٌ مِنَّا إِلَّا وَ هُوَ يُحِبُّ أَنْ يُذْكَرَ وَ يُقْصَدَ وَ يُؤْخَذَ عَنْهُ
I said to him-asws, ‘May I be sacrificed for you-asws! We are destroyed then. There isn’t anyone from us except and he loves that he loves to be mentioned and aims that (matters) be taken from him’.
فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِلَيْهِ إِنَّمَا ذَلِكَ أَنْ تَنْصِبَ رَجُلًا دُونَ الْحُجَّةِ فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ وَ تَدْعُوَ النَّاسَ إِلَى قَوْلِهِ
He-asws said: ‘It isn’t where you are going towards. But rather, that is that you nominate a man other than the Divine Authority, so you ratify him in everything that he says, and call the people to his words’’.[330]
7- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ قَالَ قَالَ الصَّادِقُ ع كَذَبَ مَنْ زَعَمَ أَنَّهُ يَعْرِفُنَا وَ هُوَ مُسْتَمْسِكٌ بِعُرْوَةِ غَيْرِنَا
‘Ma’any Al Akhbar’ – Ibn Al Mutawakkal, from Ali, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Ziyad who said,
‘Al-Sadiq-asws said: ‘He lied, the one who alleges that he recognises us-asws and he is attached to the handhold of other than us-asws.[331]
8- م، تفسير الإمام عليه السلام قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ أَبِيهِ عَنْ رَسُولِ اللَّهِ ص أَنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعاً يَنْتَزِعُهُ مِنَ النَّاسِ وَ لَكِنْ يَقْبِضُهُ بِقَبْضِ الْعُلَمَاءِ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Abu Muhammad Al-Askari-asws said: ‘My-asws father-asws narrated to me-asws, from my-asws grandfather-asws, from his-asws father-asws, from Rasool-Allah-saww that Allah-azwj does not Capture the knowledge with a snatching, snatching it from the people, but He-azwj Captures it by Capturing (Causing to die) the scholars.
فَإِذَا لَمْ يُنْزِلْ عَالِمٌ إِلَى عَالِمٍ يَصْرِفُ عَنْهُ طُلَّابُ حُطَامِ الدُّنْيَا وَ حَرَامِهَا وَ يَمْنَعُونَ الْحَقَّ أَهْلَهُ وَ يَجْعَلُونَهُ لِغَيْرِ أَهْلِهِ وَ اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا
When a scholar does not accommodate (teach) to a scholar, they turn away from him, and seek the chattels of the world and its Prohibitions, and they prevent the Truth from its rightful ones, and make it to be for other than its rightful ones, and the people take the ignoramuses as chiefs. So they ask and they (scholars) issue Fatwas without knowledge, thus going astray and straying others’’.[332]
9- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا مَعْشَرَ شِيعَتِنَا وَ الْمُنْتَحِلِينَ مَوَدَّتَنَا إِيَّاكُمْ وَ أَصْحَابَ الرَّأْيِ فَإِنَّهُمْ أَعْدَاءُ السُّنَنِ تَفَلَّتَتْ مِنْهُمُ الْأَحَادِيثُ أَنْ يَحْفَظُوهَا وَ أَعْيَتْهُمُ السُّنَّةُ أَنْ يَعُوهَا
And Amir Al-Momineen-asws said: ‘O group of our Shias and the impersonators of our-asws cordiality! Beware of the people of opinion, for they are the enemies of the Sunnahs. The Ahadeeth they had memorised have slipped away from them, and they are too weary of the Sunnah to revive it.
فَاتَّخَذُوا عِبَادَ اللَّهِ خَوَلًا وَ مَالَهُ دُوَلًا فَذَلَّتْ لَهُمُ الرِّقَابُ وَ أَطَاعَهُمُ الْخَلْقُ أَشْبَاهُ الْكِلَابِ وَ نَازَعُوا الْحَقَّ أَهْلَهُ وَ تَمَثَّلُوا بِالْأَئِمَّةِ الصَّادِقِينَ وَ هُمْ مِنَ الْكُفَّارِ الْمَلاعِينِ
They have taken the servants of Allah-azwj as their servants, and His-azwj wealth as their wealth. The necks fell upon them, and the people followed them resembling the dogs, and they snatched the truth from its rightful ones, and they made themselves resemble the truthful Imams-asws, and they are from the Kafirs, the accursed ones.
فَسُئِلُوا عَمَّا لَا يَعْلَمُونَ فَأَنِفُوا أَنْ يَعْتَرِفُوا بِأَنَّهُمْ لَا يَعْلَمُونَ فَعَارَضُوا الدِّينَ بِآرَائِهِمْ فَضَلُّوا وَ أَضَلُّوا أَمَا لَوْ كَانَ الدِّينُ بِالْقِيَاسِ لَكَانَ بَاطِنُ الرِّجْلَيْنِ أَوْلَى بِالْمَسْحِ مِنْ ظَاهِرِهِمَا
They were asked about what they are not doing, but they refused to admit that they were not knowing, so they opposed the Religion with their opinions. Thus, they strayed, and strayed others. But, if the Religion was with the analogies, the underside of the feet would be more foremost with the wiping (during ablution) than its upper part’’.[333]
10- وَ قَالَ الرِّضَا ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا رَأَيْتُمُ الرَّجُلَ قَدْ حَسُنَ سَمْتُهُ وَ هَدْيُهُ وَ تَمَاوَتَ فِي مَنْطِقِهِ وَ تَخَاضَعَ فِي حَرَكَاتِهِ فَرُوَيْداً لَا يَغُرَّنَّكُمْ فَمَا أَكْثَرَ مَنْ يُعْجِزُهُ تَنَاوُلُ الدُّنْيَا وَ رُكُوبُ الْحَرَامِ مِنْهَا لِضَعْفِ نِيَّتِهِ وَ مَهَانَتِهِ وَ جُبْنِ قَلْبِهِ فَنَصَبَ الدِّينَ فَخّاً لَهَا فَهُوَ لَا يَزَالُ يَخْتِلُ النَّاسَ بِظَاهِرِهِ فَإِنْ تَمَكَّنَ مِنْ حَرَامٍ اقْتَحَمَهُ
And Al-Reza-asws said: ‘Ali-asws Bin Al-Husayn-asws said: ‘When you see the man who has good reputation and conduct, and soft-spoken in his speech, and is subdued in his movement, so wait, do not be deceived, for many a time, one who is frustrated of attaining the world and riding the Prohibition from it due to the weakness of his intention and its humiliation, and cowardice of his heart, so he takes on the Religion as his tool. So he does not cease to trap the people with his appearance, and if he is able on a Prohibition, he would break into it.
وَ إِذَا وَجَدْتُمُوهُ يَعِفُّ عَنِ الْمَالِ الْحَرَامِ فَرُوَيْداً لَا يَغُرَّنَّكُمْ فَإِنَّ شَهَوَاتِ الْخَلْقِ مُخْتَلِفَةٌ فَمَا أَكْثَرَ مَنْ يَنْبُو عَنِ الْمَالِ الْحَرَامِ وَ إِنْ كَثُرَ وَ يَحْمِلُ نَفْسَهُ عَلَى شَوْهَاءَ قَبِيحَةٍ فَيَأْتِي مِنْهَا مُحَرَّماً
And when you find him to be exhausted from the Prohibited wealth, so wait, do not be deceived, for the desires of the people are different. Many a time one does not accept the Prohibited wealth, and even if it was a lot, and he carries himself upon ugly desires and takes the Prohibitions from it.
فَإِذَا وَجَدْتُمُوهُ يَعِفُّ عَنْ ذَلِكَ فَرُوَيْداً لَا يَغُرَّكُمْ حَتَّى تَنْظُرُوا مَا عَقَدَهُ عَقْلُهُ فَمَا أَكْثَرَ مَنْ تَرَكَ ذَلِكَ أَجْمَعَ ثُمَّ لَا يَرْجِعُ إِلَى عَقْلٍ مَتِينٍ فَيَكُونُ مَا يُفْسِدُهُ بِجَهْلِهِ أَكْثَرَ مِمَّا يُصْلِحُهُ بِعَقْلِهِ
When you find him exhausted from that, wait, do not be deceived until you look at what are his beliefs and his intellect, for many a time one would leave it all, then he does not return to a strong mind, thus it would so happen that what he spoils due to his ignorance if more than what he correct with his intellect.
فَإِذَا وَجَدْتُمْ عَقْلَهُ مَتِيناً فَرُوَيْداً لَا يَغُرَّكُمْ حَتَّى تَنْظُرُوا أَ مَعَ هَوَاهُ يَكُونُ عَلَى عَقْلِهِ أَوْ يَكُونُ مَعَ عَقْلِهِ عَلَى هَوَاهُ وَ كَيْفَ مَحَبَّتُهُ لِلرِّئَاسَاتِ الْبَاطِلَةِ وَ زُهْدُهُ فِيهَا فَإِنَّ فِي النَّاسِ مَنْ خَسِرَ الدُّنْيَا وَ الْآخِرَةَ يَتْرُكُ الدُّنْيَا لِلدُّنْيَا وَ يَرَى أَنَّ لَذَّةَ الرِّئَاسَةِ الْبَاطِلَةِ أَفْضَلُ مِنْ لَذَّةِ الْأَمْوَالِ وَ النِّعَمِ الْمُبَاحَةِ الْمُحَلَّلَةِ فَيَتْرُكُ ذَلِكَ أَجْمَعَ طَلَباً لِلرِّئَاسَةِ حَتَّى إِذا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَ لَبِئْسَ الْمِهادُ
So, when you find him having a strong mind, wait, do not be deceived, until you look at whether his desires overcome upon his intellect, or does he happen to be with his intellect against his desires? And how is his love for the false government, and his ascetism with regards to it, for among the people is one loses (both) the world and the Hereafter by leaving the world for the world, and he sees the false government to be superior than the pleasures of the wealth and the Permissible bounties. So he neglects that altogether seeking the government, And when it is said to him, ‘Fear Allah’; pride seizes him with the sin; so Hell would suffice him; and it is an evil habitation [2:206].
فَهُوَ يَخْبِطُ خَبْطَ عَشْوَاءَ يَقُودُهُ أَوَّلُ بَاطِلٍ إِلَى أَبْعَدِ غَايَاتِ الْخَسَارَةِ وَ يُمِدُّهُ رَبُّهُ بَعْدَ طَلَبِهِ لِمَا لَا يَقْدِرُ عَلَيْهِ فِي طُغْيَانِهِ فَهُوَ يُحِلُّ مَا حَرَّمَ اللَّهُ وَ يُحَرِّمُ مَا أَحَلَّ اللَّهُ لَا يُبَالِي بِمَا فَاتَ مِنْ دِينِهِ إِذَا سَلِمَتْ لَهُ رِئَاسَتُهُ الَّتِي قَدْ يَتَّقِي مِنْ أَجْلِهَا فَأُولَئِكَ الَّذِينَ غَضِبَ اللَّهُ عَلَيْهِمْ وَ لَعَنَهُمْ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً
So, he flounders with a bluff guiding him to the first falsehood to the furthest ends of the loss, and he extends his hand afterwards, seeking it, when he is not able upon it during his tyranny. Then he permits what Allah-azwj has Prohibited, and he prohibits what Allah-azwj has Permitted, not caring about what is lost from his world when his government is safe for him, which he had (actually) feared from its beginning. So, they are those whom Allah is Wrathful upon them and Curses them and has Prepared Hell for them, and (it is) an evil destination [48:6].
وَ لَكِنَّ الرَّجُلَ كُلَّ الرَّجُلِ نِعْمَ الرَّجُلُ هُوَ الَّذِي جَعَلَ هَوَاهُ تَبَعاً لِأَمْرِ اللَّهِ وَ قُوَاهُ مَبْذُولَةً فِي رِضَى اللَّهِ
But the man of all men, the best man, he is the one who makes his own desires to be pursuant to the Commands of Allah-azwj, and strengthens his resolve in the Pleasure of Allah-azwj.
يَرَى الذُّلَّ مَعَ الْحَقِّ أَقْرَبَ إِلَى عِزِّ الْأَبَدِ مِنَ الْعِزِّ فِي الْبَاطِلِ وَ يَعْلَمُ أَنَّ قَلِيلَ مَا يَحْتَمِلُهُ مِنْ ضَرَّائِهَا يُؤَدِّيهِ إِلَى دَوَامِ النَّعِيمِ فِي دَارٍ لَا تَبِيدُ وَ لَا تَنْفَدُ وَ أَنَّ كَثِيرَ مَا يَلْحَقُهُ مِنْ سَرَّائِهَا إِنِ اتَّبَعَ هَوَاهُ يُؤَدِّيهِ إِلَى عَذَابٍ لَا انْقِطَاعَ لَهُ وَ لَا يَزُولُ
He sees the disgrace with the Truth to be closer to eternal honour than the honour in the falsehood, and he knows that the little what he is enduring from its harm would deposit him to the eternal Bliss in a House which would neither be terminated nor run out, and that the lot of what he gets from its joys in following his desires would deposit him to a Punishment neither having a termination for it nor any decline.
فَذَلِكُمُ الرَّجُلُ نِعْمَ الرَّجُلُ فَبِهِ فَتَمَسَّكُوا وَ بِسُنَّتِهِ فَاقْتَدُوا وَ إِلَى رَبِّكُمْ بِهِ فَتَوَسَّلُوا فَإِنَّهُ لَا تُرَدُّ لَهُ دَعْوَةٌ وَ لَا تُخَيَّبُ لَهُ طَلِبَةٌ
That is the man-asws, the best man-asws. Attach yourselves with him-asws, and believe in his-asws Sunnah, and make him-asws an intermediary to your Lord-azwj, for a supplication would not be rejected for him-asws, nor would he-asws be returned empty-handed’’.[334]
11- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنِ الرِّضَا ع أَنَّهُ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا رَأَيْتُمُ الرَّجُلَ إِلَى آخِرِ الْخَبَرِ
By the chain going up to Abu Muhammad Al-Askari-asws, from Al-Reza-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘When you see the man’ – up to the end of the Hadeeth’’.[335]
12- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع فِي قَوْلِهِ تَعَالَى وَ مِنْهُمْ أُمِّيُّونَ لا يَعْلَمُونَ الْكِتابَ إِلَّا أَمانِيَ
Tafseer of the Imam (Hassan Al-Askari-asws), (and) ‘Al-Ihtijaj’ – By the chain going up to Abu Muhammad Al-Askari-asws regarding the Words of the Exalted: And from them there are illiterates, not knowing the Book except for wishful thinking, [2:78].
قَالَ ع ثُمَّ قَالَ اللَّهُ تَعَالَى يَا مُحَمَّدُ وَ مَنْ هَؤُلَاءِ الْيَهُودُ أُمِّيُّونَ لَا يَقْرَءُونَ الْكِتَابَ وَ لَا يَكْتُبُونَ كَالْأُمِّيِّ مَنْسُوبٌ إِلَى أُمِّهِ أَيْ هُوَ كَمَا خَرَجَ مِنْ بَطْنِ أُمِّهِ لَا يَقْرَأُ وَ لَا يَكْتُبُ لَا يَعْلَمُونَ الْكِتَابَ الْمُنْزَلَ مِنَ السَّمَاءِ وَ لَا الْمُتَكَذَّبَ بِهِ وَ لَا يُمَيِّزُونَ بَيْنَهُمَا إِلَّا أَمَانِيَّ أَيْ إِلَّا أَنْ يُقْرَأَ عَلَيْهِمْ
He-asws said: ‘Then Allah-azwj the Exalted Said: “O Muhammad-saww! And from these Jews are illiterates, neither are their reading the Book nor are they writing”, just like as ‘Ummy’ attributed to his mother, i.e., he is just as he came out from the belly of his mother, neither (being able) to read nor write, nor learning the Book, the one descended from the sky, nor being belying with it, nor are they discerning between the two, except guessing, i.e. except if it is recited to them.
وَ يُقَالَ هَذَا كِتَابُ اللَّهِ وَ كَلَامُهُ لَا يَعْرِفُونَ إنْ قُرِئَ مِنَ الْكِتَابِ خِلَافُ مَا فِيهِ وَ إِنْ هُمْ إِلَّا يَظُنُّونَ أَيْ مَا يَقْرَأُ عَلَيْهِمْ رُؤَسَاؤُهُمْ مِنْ تَكْذِيبِ مُحَمَّدٍ ص فِي نُبُوَّتِهِ وَ إِمَامَةِ عَلِيٍّ ع سَيِّدِ عِتْرَتِهِ ع وَ هُمْ يُقَلِّدُونَهُمْ مَعَ أَنَّهُ مُحَرَّمٌ عَلَيْهِمْ تَقْلِيدُهُمْ
And it is said, ‘This is a Book of Allah-azwj and His-azwj Speech, not recognising that what is being recited (to them) is opposite from the Book and what is in it, and they are only guessing [2:78], i.e. what is being recited to them by their chiefs is from the belying of Muhammad-saww regarding his-saww Prophet-hood, and Imamate of Ali-asws, chief of his-saww family, and they (Jews) are doing their Taqleed (of their Rabbis), along with that it is Prohibited upon them, being in their Taqleed.
فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هذا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَناً قَلِيلًا
So woe be unto those who are writing the Book with their own hands, then they are saying, ‘This is from the Presence of Allahazwj’, in order to be taking a small price through it. [2:79].
قَالَ ع قَالَ اللَّهُ تَعَالَى هَذَا الْقَوْمُ مِنَ الْيَهُودِ كَتَبُوا صِفَةً زَعَمُوا أَنَّهَا صِفَةُ مُحَمَّدٍ ص وَ هِيَ خِلَافُ صِفَتِهِ وَ قَالُوا لِلْمُسْتَضْعَفِينَ مِنْهُمْ هَذِهِ صِفَةُ النَّبِيِّ الْمَبْعُوثِ فِي آخِرِ الزَّمَانِ أَنَّهُ طَوِيلٌ عَظِيمُ الْبَدَنِ وَ الْبَطْنِ أَصْهَبُ الشَّعْرِ وَ مُحَمَّدٌ ص بِخِلَافِهِ وَ هُوَ يَجِيءُ بَعْدَ هَذَا الزَّمَانِ بِخَمْسِمِائَةِ سَنَةٍ
He-asws said: ‘Allah-azwj the Exalted Said: ‘These are the people from the Jews wrote the description, claiming that this is the description of Muhammad-saww, and these are opposite to his-saww (actual) description. And they said to the weak ones from them, ‘This is the description of the Prophet-saww, the one to be Sent at the end of times – he would be tall, of a large body and belly, of ginger hair’, and Muhammad-saww is opposite to it, and he-saww would come after this era by five hundred years’.
وَ إِنَّمَا أَرَادُوا بِذَلِكَ لِتَبْقَى لَهُمْ عَلَى ضُعَفَائِهِمْ رِئَاسَتُهُمْ وَ تَدُومَ لَهُمْ إِصَابَاتُهُمْ وَ يَكُفُّوا أَنْفُسَهُمْ مَئُونَةَ خِدْمَةِ رَسُولِ اللَّهِ ص وَ خِدْمَةِ عَلِيٍّ ع وَ أَهْلِ خَاصَّتِهِ
And rather, they intended by that, there should remain for them their governance upon their weak ones, and their tribal affiliations to remain perpetually for them, and to stop themselves of providing service to Rasool-Allah-saww and service to Ali-asws and the special ones.
فَقَالَ اللَّهُ عَزَّ وَ جَلَ فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَ وَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ مِنْ هَذِهِ الصِّفَاتِ الْمُحَرَّفَاتِ الْمُخَالِفَاتِ لِصِفَةِ مُحَمَّدٍ ص وَ عَلِيٍّ ع الشِّدَّةُ لَهُمْ مِنَ الْعَذَابِ فِي أَسْوَءِ بِقَاعِ جَهَنَّمَ وَ وَيْلٌ لَهُمْ الشِّدَّةُ مِنَ الْعَذَابِ ثَانِيَةً مُضَافَةً إِلَى الْأُولَى مِمَّا يَكْسِبُونَهُ مِنَ الْأَمْوَالِ الَّتِي يَأْخُذُونَهَا إِذَا ثَبَّتُوا أعوامهم [عَوَامَّهُمْ] عَلَى الْكُفْرِ بِمُحَمَّدٍ رَسُولِ اللَّهِ ص وَ الْجَحْدِ لِوَصِيِّهِ أَخِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَلِيِّ اللَّهِ
So, Allah-azwj the Exalted Said So woe be unto those who are writing the Book with their own hands and woe is for them from what they are earning [2:79] – from these descriptions, the altered, the different to the description of Muhammad-saww and Ali-asws, of the severity for them from the Punishment in the most evil of spots of Hell. So woe is for them – of the severity for them from – from the second Punishment, in addition to the first from what they are earning – from the wealth which they are seizing, when their generality of people are affirmed upon the Kufr with Muhammad-saww as Rasool-saww of Allah-azwj, and the rejection of his-saww successor-asws, his-saww brother Ali-asws, as Guardian-asws of Allah-azwj.
ثُمَّ قَالَ ع قَالَ رَجُلٌ لِلصَّادِقِ ع فَإِذَا كَانَ هَؤُلَاءِ الْقَوْمُ مِنَ الْيَهُودِ لَا يَعْرِفُونَ الْكِتَابَ إِلَّا بِمَا يَسْمَعُونَهُ مِنْ عُلَمَائِهِمْ لَا سَبِيلَ لَهُمْ إِلَى غَيْرِهِ فَكَيْفَ ذَمَّهُمْ بِتَقْلِيدِهِمْ وَ الْقَبُولِ مِنْ عُلَمَائِهِمْ وَ هَلْ عَوَامُّ الْيَهُودِ إِلَّا كَعَوَامِّنَا يُقَلِّدُونَ عُلَمَاءَهُمْ فَإِنْ لَمْ يَجُزْ لِأُولَئِكَ الْقَبُولُ مِنْ عُلَمَائِهِمْ لَمْ يَجُزْ لِهَؤُلَاءِ الْقَبُولُ مِنْ عُلَمَائِهِمْ
Then he-asws said: ‘A man said to Al-Sadiq-asws, ‘So when this group of the Jews were not knowing the Book except what they had heard from their priests, not having any way for them to others, so how can they be condemned due to their doing Taqleed and the accepting from their priests? And are the generality of the Jews only like ours being in the Taqleed of their priests? So, if it is not allowed for those, the acceptance from their priest, then it is not allowed for these ones, the acceptance from their priests’’.
فَقَالَ ع بَيْنَ عَوَامِّنَا وَ عُلَمَائِنَا وَ بَيْنَ عَوَامِّ الْيَهُودِ وَ عُلَمَائِهِمْ فَرْقٌ مِنْ جِهَةٍ وَ تَسْوِيَةٌ مِنْ جِهَةٍ أَمَّا مِنْ حَيْثُ اسْتَوَوْا فَإِنَّ اللَّهَ قَدْ ذَمَّ عَوَامَّنَا بِتَقْلِيدِهِمْ عُلَمَاءَهُمْ كَمَا ذَمَّ عَوَامَّهُمْ وَ أَمَّا مِنْ حَيْثُ افْتَرَقُوا فَلَا
He-asws said: Between our general people and our priests, and between the generality of the Jews and their priests, there is a difference from a perspective and an equality from a (another) perspective. As for from where they are same, Allah-azwj has Condemned our general people for doing Taqleed of their priests just as He-azwj has Condemned their generality. And as for from where they are difference, so no’.
قَالَ بَيِّنْ لِي يَا ابْنَ رَسُولِ اللَّهِ
He said, ‘Explain to me, O son-asws of Rasool-Allah-saww!’
قَالَ ع إِنَّ عَوَامَّ الْيَهُودِ كَانُوا قَدْ عَرَفُوا عُلَمَاءَهُمْ بِالْكَذِبِ الصَّرِيحِ وَ بِأَكْلِ الْحَرَامِ وَ الرِّشَاءِ وَ بِتَغْيِيرِ الْأَحْكَامِ عَنْ وَاجِبِهَا بِالشَّفَاعَاتِ وَ الْعِنَايَاتِ وَ الْمُصَانَعَاتِ وَ عَرَفُوهُمْ بِالتَّعَصُّبِ الشَّدِيدِ الَّذِي يُفَارِقُونَ بِهِ أَدْيَانَهُمْ
He-asws said: ‘The generality of the Jews had recognised their priest being with the open lying, and with consuming the Prohibited, and with the bribery, and with changing the rulings from its Obligatory by the intercession (of someone), and the gifts and the favours, and they recognised them with the severe prejudices which they were dividing their religion with.
وَ أَنَّهُمْ إِذَا تَعَصَّبُوا أَزَالُوا حُقُوقَ مَنْ تَعَصَّبُوا عَلَيْهِ وَ أَعْطَوْا مَا لَا يَسْتَحِقُّهُ مَنْ تَعَصَبُّوا لَهُ مِنْ أَمْوَالِ غَيْرِهِمْ وَ ظَلَمُوهُمْ مِنْ أَجْلِهِمْ وَ عَرَفُوهُمْ يُقَارِفُونَ الْمُحَرَّمَاتِ وَ اضْطُرُّوا بِمَعَارِفِ قُلُوبِهِمْ إِلَى أَنَّ مَنْ فَعَلَ مَا يَفْعَلُونَهُ فَهُوَ فَاسِقٌ لَا يَجُوزُ أَنْ يُصَدَّقَ عَلَى اللَّهِ وَ لَا عَلَى الْوَسَائِطِ بَيْنَ الْخَلْقِ وَ بَيْنَ اللَّهِ
And they, when they were prejudicial, removed the rights of one they were prejudicial against, and gave to one who was not rightful for it out of prejudice for him, from the wealth of others, and they were unjust to them for their sakes, and they recognised them to be indulging in the Prohibitions, and were compelled with the recognition of their hearts to that, if one were to do what they were doing, so he is an immoral one, it would not be allowed that he be ratified to Allah-azwj nor being an intermediary between the people and Allah-azwj.
فَلِذَلِكَ ذَمَّهُمْ لِمَا قَلَّدُوا مَنْ قَدْ عَرَفُوا وَ مَنْ قَدْ عَلِمُوا أَنَّهُ لَا يَجُوزُ قَبُولُ خَبَرِهِ وَ لَا تَصْدِيقُهُ فِي حِكَايَاتِهِ وَ لَا الْعَمَلُ بِمَا يُؤَدِّيهِ إِلَيْهِمْ عَمَّنْ لَمْ يُشَاهِدُوهُ وَ وَجَبَ عَلَيْهِمُ النَّظَرُ بِأَنْفُسِهِمْ فِي أَمْرِ رَسُولِ اللَّهِ ص إِذْ كَانَتْ دَلَائِلُهُ أَوْضَحَ مِنْ أَنْ تَخْفَى وَ أَشْهَرَ مِنْ أَنْ لَا تَظْهَرَ لَهُمْ
Therefore, due to that is their condemnation when they did Taqleed of one who they recognised and one whom they knew that it is not allowed to accept his Hadeeth, nor (allowed) to ratify him in his stories, nor (allowed) to act with what one would fulfil to them from the one who did not witness him, and it was Obligatory upon them to consider themselves regarding the matter of Rasool-Allah-azwj, when it was such that his-saww evidence was clear than what was hidden, and more publicised that what was not manifested to them.
وَ كَذَلِكَ عَوَامُّ أُمَّتِنَا إِذَا عَرَفُوا مِنْ فُقَهَائِهِمُ الْفِسْقَ الظَّاهِرَ وَ الْعَصَبِيَّةَ الشَّدِيدَةَ وَ التَّكَالُبَ عَلَى حُطَامِ الدُّنْيَا وَ حَرَامِهَا وَ إِهْلَاكِ مَنْ يَتَعَصَّبُونَ عَلَيْهِ وَ إِنْ كَانَ لِإِصْلَاحِ أَمْرِهِ مُسْتَحِقّاً وَ التَّرَفْرُفِ بِالْبِرِّ وَ الْإِحْسَانِ عَلَى مَنْ تَعَصَّبُوا لَهُ وَ إِنْ كَانَ لِلْإِذَلَالِ وَ الْإِهَانَةِ مُسْتَحِقّاً
And, similar to that are the generality of our community, when they recognise from their jurists, the apparent immoralities, and the severe prejudices, and the scrambling upon the chattels of the world and its Prohibitions, and the destruction of the one they are prejudicial against, and even though the correction of his matters is more rightful, and the fluttering with the righteousness and the favours upon the one they are prejudicial for, and even though the disgrace and the belittling was more rightful (in his case).
فَمَنْ قَلَّدَ مِنْ عَوَامِّنَا مِثْلَ هَؤُلَاءِ الْفُقَهَاءِ فَهُمْ مِثْلُ الْيَهُودِ الَّذِينَ ذَمَّهُمُ اللَّهُ تَعَالَى بِالتَّقْلِيدِ لِفَسَقَةِ فُقَهَائِهِمْ-
So, the one from our generality does the Taqleed of the likes of these jurists, then they would be like the Jews, those whom Allah-azwj the Exalted Condemned with the Taqleed of the immoralities of their jurists.
فَأَمَّا مَنْ كَانَ مِنَ الْفُقَهَاءِ صَائِناً لِنَفْسِهِ حَافِظاً لِدِينِهِ مُخَالِفاً عَلَى هَوَاهُ مُطِيعاً لِأَمْرِ مَوْلَاهُ فَلِلْعَوَامِّ أَنْ يُقَلِّدُوهُ وَ ذَلِكَ لَا يَكُونُ إِلَّا بَعْضَ فُقَهَاءِ الشِّيعَةِ لَا جَمِيعَهُمْ
But, as for one who was from the jurists controlling his self, protecting his Religion, opposing his desires, obedient to the orders of his Master-asws, then it is for the generality that they do his Taqleed. And that cannot happen except for some of the jurists of the Shias, not all of them.
فَأَمَّا مَنْ رَكِبَ مِنَ الْقَبَائِحِ وَ الْفَوَاحِشِ مَرَاكِبَ فَسَقَةِ فُقَهَاءِ الْعَامَّةِ فَلَا تَقْبَلُوا مِنْهُمْ عَنَّا شَيْئاً وَ لَا كَرَامَةَ وَ إِنَّمَا كَثُرَ التَّخْلِيطُ فِيمَا يُتَحَمَّلُ عَنَّا أَهْلَ الْبَيْتِ لِذَلِكَ لِأَنَّ الْفَسَقَةَ يَتَحَمَّلُونَ عَنَّا فَيُحَرِّفُونَهُ بِأَسْرِهِ لِجَهْلِهِمْ وَ يَضَعُونَ الْأَشْيَاءَ عَلَى غَيْرِ وُجُوهِهَا لِقِلَّةِ مَعْرِفَتِهِمْ
So, as for one who indulges in the ugly immoralities, the immoralities indulged by the jurists of the general Muslims, do not accept from them anything about us-asws, nor is it honourable (to do so), and rather a lot of them mix up in what they carry from us-asws, the People-asws of the Household, for that, because the immoral ones are carrying from us-asws, and they are altering it, holding it for their ignorance, and placing the things upon other than its (correct) perspective due to the scarcity of their understanding.
وَ آخَرِينَ يَتَعَمَّدُونَ الْكَذِبَ عَلَيْنَا لِيَجُرُّوا مِنْ عَرَضِ الدُّنْيَا مَا هُوَ زَادُهُمْ إِلَى نَارِ جَهَنَّمَ وَ مِنْهُمْ قَوْمٌ نُصَّابٌ لَا يَقْدِرُونَ عَلَى الْقَدَحِ فِينَا فَيَتَعَلَّمُونَ بَعْضَ عُلُومِنَا الصَّحِيحَةِ فَيَتَوَجَّهُونَ بِهِ عِنْدَ شِيعَتِنَا وَ يَنْتَقِصُونَ بِنَا عِنْدَ نُصَّابِنَا ثُمَّ يُضِيفُونَ إِلَيْهِ أَضْعَافَهُ وَ أَضْعَافَ أَضْعَافِهِ مِنَ الْأَكَاذِيبِ عَلَيْنَا الَّتِي نَحْنُ بُرَآءُ مِنْهَا
And others are deliberately lying against us-asws in order flow for them the displays of the world, what would be their provision to the Fire of Hell. And from them is a group of Nasibis, not being able upon the insulting regarding us-asws, so they learn some of our-asws correct knowledge, and they are diverting with it in the presence of our-asws Shias, and they are reducing us-asws due to their hostility towards us-asws, then they are adding to it certain additions, and addition to additions from the lies against us-asws which we-asws disavow from these.
فَيَقْبَلُهُ الْمُسْتَسْلِمُونَ مِنْ شِيعَتِنَا عَلَى أَنَّهُ مِنْ عُلُومِنَا فَضَلُّوا وَ أَضَلُّوا وَ هُمْ أَضَرُّ عَلَى ضُعَفَاءِ شِيعَتِنَا مِنْ جَيْشِ يَزِيدَ عَلَيْهِ اللَّعْنَةُ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع وَ أَصْحَابِهِ فَإِنَّهُمْ يَسْلُبُونَهُمُ الْأَرْوَاحَ وَ الْأَمْوَالَ وَ هَؤُلَاءِ عُلَمَاءُ السَّوْءِ النَّاصِبُونَ الْمُتَشَبِّهُونَ بِأَنَّهُمْ لَنَا مُوَالُونَ وَ لِأَعْدَائِنَا مُعَادُونَ يُدْخِلُونَ الشَّكَّ وَ الشُّبْهَةَ عَلَى ضُعَفَاءِ شِيعَتِنَا فَيُضِلُّونَهُمْ وَ يَمْنَعُونَهُمْ عَنْ قَصْدِ الْحَقِّ الْمُصِيبِ
The submitters from our-asws Shias accept it on the basis that it is from our-asws knowledge, thereby straying and straying others, and they are more harmful upon the weak ones of our Shias than the army of Yazeed-la, upon him-la be the curse, upon Al-Husayn Bin Ali-asws and his-asws companions, for they are plundering them of the souls and the wealth. And these are the evil priests, the Nasibis, pretending that they are in our-asws Wilayah and are inimical to our-asws enemies, causing the doubt and the suspicion to enter upon the weak ones of our Shias, straying them and preventing them from aiming for the Truth, the correct.
لَا جَرَمَ أَنَّ مَنْ عَلِمَ اللَّهُ مِنْ قَلْبِهِ مِنْ هَؤُلَاءِ الْعَوَامِّ أَنَّهُ لَا يُرِيدُ إِلَّا صِيَانَةَ دِينِهِ وَ تَعْظِيمَ وَلِيِّهِ لَمْ يَتْرُكْهُ فِي يَدِ هَذَا الْمُتَلَبِّسِ الْكَافِرِ وَ لَكِنَّهُ يُقَيِّضُ لَهُ مُؤْمِناً يَقِفُ بِهِ عَلَى الصَّوَابِ ثُمَّ يُوَفِّقُهُ اللَّهُ لِلْقَبُولِ مِنْهُ فَيَجْمَعُ اللَّهُ لَهُ بِذَلِكَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ يَجْمَعُ عَلَى مَنْ أَضَلَّهُ لَعْنَ الدُّنْيَا وَ عَذَابَ الْآخِرَةِ
There is no doubt, that one who Allah-azwj Knows from his heart, from these general people that he does not want except the preservation of his Religion, and reverence to His-azwj Guardian-asws, He-azwj would not Leave him in the hands of this pretender, the Kafir, but He-azwj would Ordain a Momin for him, pausing with him upon the correct, then Allah-azwj would Incline him for the acceptance from him. Thus, Allah-azwj would Gather for him with that, the good of the world and the Hereafter, and Gather against the one who strayed him, the curse of the world and Punishment of the Hereafter’.
ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص شِرَارُ عُلَمَاءِ أُمَّتِنَا الْمُضِلُّونَ عَنَّا الْقَاطِعُونَ لِلطُّرُقِ إِلَيْنَا الْمُسَمُّونَ أَضْدَادَنَا بِأَسْمَائِنَا الْمُلَقِّبُونَ أَنْدَادَنَا بِأَلْقَابِنَا يُصَلُّونَ عَلَيْهِمْ وَ هُمْ لِلَّعْنِ مُسْتَحِقُّونَ وَ يَلْعَنُونَّا وَ نَحْنُ بِكَرَامَاتِ اللَّهِ مَغْمُورُونَ وَ بِصَلَوَاتِ اللَّهِ وَ صَلَوَاتِ مَلَائِكَتِهِ الْمُقَرَّبِينَ عَلَيْنَا عَنْ صَلَوَاتِهِمْ عَلَيْنَا مُسْتَغْنُونَ
Then he-asws said: ‘Rasool-Allah-saww said: ‘The evil ones of the priest have defamed us-asws, the ones who cut-off the road to us-asws, the ones who named our-asws adversaries with our-asws names, the ones who titled our-asws rivals with our-asws titles, they are sending salutation upon them although they are more deserving of the curses, and they are cursing us-asws, and we-asws, are overwhelmed by the Honour of Allah-azwj, and by the Salawat of Allah-azwj and Salawat of His-azwj Angels of Proximity upon us-asws, and we-asws are needless of their salutations upon us-asws’.
ثُمَّ قَالَ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع مَنْ خَيْرُ خَلْقِ اللَّهِ بَعْدَ أَئِمَّةِ الْهُدَى وَ مَصَابِيحِ الدُّجَى
Then he-asws said: ‘It was said to Amir Al-Momineen-asws, ‘Who is the best of the creatures of Allah-azwj, after the Imams-asws of Guidance and lanterns in the darkness?’
قَالَ الْعُلَمَاءُ إِذَا صَلَحُوا
He-asws said: ‘The scholars, when they are righteous’.
قِيلَ وَ مَنْ شَرُّ خَلْقِ اللَّهِ بَعْدَ إِبْلِيسَ وَ فِرْعَوْنَ وَ نُمْرُودَ وَ بَعْدَ الْمُتَسَمِّينَ بِأَسْمَائِكُمْ وَ بَعْدَ الْمُتَلَقِّبِينَ بِأَلْقَابِكُمْ وَ الْآخِذِينَ لِأَمْكِنَتِكُمْ وَ الْمُتَأَمِّرِينَ فِي مَمَالِكِكُمْ
It was said, ‘And who is the evilest of the creatures of Allah-azwj after Iblees-la, and Pharaoh-la, and Nimrod-la, and after the ones who are named with your-asws names, and after the ones titles with your-asws titles, and the ones taking your-asws places, and the ones issuing orders in your-asws jurisdiction?’
قَالَ الْعُلَمَاءُ إِذَا فَسَدُوا هُمُ الْمُظْهِرُونَ لِلْأَبَاطِيلِ الْكَاتِمُونَ لِلْحَقَائِقِ وَ فِيهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَ أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ إِلَّا الَّذِينَ تابُوا الْآيَةَ
He-asws said: ‘The scholars (priests) when they are corrupt. They are the displayers of the falsehoods, the concealers of the realities, and regarding them Allah-azwj Mighty and Majestic Said: those Allah will Curse them, and the cursing ones will curse them (too) [2:159] Except those who repent [2:160]’.[336]
13- ج، الإحتجاج الْكُلَيْنِيُّ عَنْ إِسْحَاقَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ مُحَمَّدَ بْنَ عُثْمَانَ الْعَمْرِيَّ رَحِمَهُ اللَّهُ أَنْ يُوصِلَ لِي كِتَاباً سَأَلْتُ فِيهِ عَنْ مَسَائِلَ أَشْكَلَتْ عَلَيَّ فَوَرَدَ التَّوْقِيعُ بِخَطِّ مَوْلَانَا صَاحِبِ الزَّمَانِ عَجَّلَ اللَّهُ تَعَالَى فَرَجَهُ وَ أَمَّا الْحَوَادِثُ الْوَاقِعَةُ فَارْجِعُوا فِيهَا إِلَى رُوَاةِ حَدِيثِنَا فَإِنَّهُمْ حُجَّتِي عَلَيْكُمْ وَ أَنَا حُجَّةُ اللَّهِ الْخَبَرَ
‘Al-Ihtijaj’ – Al Kulayni, from Is’haq Bin Yaqoub who said,
‘I asked Muhammad Bin Usman Al-Amry that he should deliver for me the letter (to the 12th Imam-asws) in which I had asked a question which was difficult upon me. There arrived to me, a signed letter in the handwriting of our Master-asws, and Imam-asws of the time, may Allah-azwj Hasten his-asws appearance: ‘And as for the newly occurring events, refer these to the reporters of our-asws Hadeeth, for they are my-asws authorities (proof) upon you, and I-asws am a Divine Authority of Allah-azwj – the Hadeeth’’.[337]
14- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ صَغِيرٍ عَمَّنْ حَدَّثَهُ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: أَبَى اللَّهُ أَنْ يُجْرِيَ الْأَشْيَاءَ إِلَّا بِالْأَسْبَابِ فَجَعَلَ لِكُلِّ سَبَبٍ شَرْحاً وَ جَعَلَ لِكُلِّ شَرْحٍ عِلْماً وَ جَعَلَ لِكُلِّ عِلْمٍ بَاباً نَاطِقاً عَرَفَهُ مَنْ عَرَفَهُ وَ جَهِلَهُ مَنْ جَهِلَهُ ذَلِكَ رَسُولُ اللَّهِ ص وَ نَحْنُ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Al Husayn Bin Sageer, from the one who narrated it, from Rabie Bin Abdullah,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Refused that He-azwj Flows the things except by the causes, so He-azwj Made an explanation to be for every cause, and Made knowledge to be for every explanation, and Made a speaking door to be for every knowledge. The one who recognises him-asws, recognises him-asws, and one who is ignorant of him-asws, is ignorant of him-asws. That is Rasool-Allah-saww and us-asws’’.[338]
15- ير، بصائر الدرجات الْقَاشَانِيُّ عَنِ الْيَقْطِينِيِّ يَرْفَعُهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَبَى اللَّهُ أَنْ يُجْرِيَ الْأَشْيَاءَ إِلَّا بِالْأَسْبَابِ فَجَعَلَ لِكُلِّ شَيْءٍ سَبَباً وَ جَعَلَ لِكُلِّ سَبَبٍ شَرْحاً وَ جَعَلَ لِكُلِّ شَرْحٍ مِفْتَاحاً وَ جَعَلَ لِكُلِّ مِفْتَاحٍ عِلْماً وَ جَعَلَ لِكُلِّ عِلْمٍ بَاباً نَاطِقاً مَنْ عَرَفَهُ عَرَفَ اللَّهَ وَ مَنْ أَنْكَرَهُ أَنْكَرَ اللَّهَ ذَلِكَ رَسُولُ اللَّهِ وَ نَحْنُ
‘Basaair Al Darajaat’ – Al Qashani from Al Yaqteeni who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Refused to flow the things except by causes, so He-azwj Made a cause to be for everything, and Made an explanation to be for every cause, and Made a key to be for every explanation, and Made a knowledge to be for every key, and Make a speaking door to be for every knowledge. The one who recognises him-asws, would recognise Allah-azwj, and one who denies him-asws would deny Allah-azwj. That is Rasool-Allah-saww and us-asws’’.[339]
16- ير، بصائر الدرجات السِّنْدِيُّ بْنُ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ ع وَ عِنْدَهُ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ عُثْمَانُ الْأَعْمَى وَ هُوَ يَقُولُ إِنَّ الْحَسَنَ الْبَصْرِيَّ يَزْعُمُ أَنَّ الَّذِينَ يَكْتُمُونَ الْعِلْمَ يُؤْذِي رِيحُ بُطُونِهِمْ أَهْلَ النَّارِ
‘Basaair Al Darajaat’ – Al Sindy Bin Muhammad, from Aban Bin Usman, from Abdullah Bin Suleyman who said,
‘I heard Abu Ja’far-asws, and in his-asws presence was a man from the people of Al-Basra called Usman the blind, and he was saying, ‘Al-Hassan Al-Basry is claiming that those who are concealing the knowledge, the stench of their bellies would hurt the people of the Fire’.
فَقَالَ أَبُو جَعْفَرٍ ع فَهَلَكَ إِذاً مُؤْمِنُ آلِ فِرْعَوْنَ وَ مَا زَالَ الْعِلْمُ مَكْتُوماً مُنْذُ بَعَثَ اللَّهُ نُوحاً ع فَلْيَذْهَبِ الْحَسَنُ يَمِيناً وَ شِمَالًا فَوَ اللَّهِ مَا يُوجَدُ الْعِلْمُ إِلَّا هَاهُنَا
Abu Ja’far-asws said: ‘Then the Momin from the people of Pharaoh-la is destroyed, and it (knowledge) has not ceased to be concealed since Allah-azwj Sent Noah-as. Let Al-Hassan go right and left, for by Allah-azwj, he will not find the knowledge except over here’’.[340]
17- ير، بصائر الدرجات الْفَضْلُ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ فَقَالَ إِنَّ عُثْمَانَ الْأَعْمَى يَرْوِي عَنِ الْحَسَنِ أَنَّ الَّذِينَ يَكْتُمُونَ الْعِلْمَ تُؤْذِي رِيحُ بُطُونِهِمْ أَهْلَ النَّارِ
‘Basaair Al Darajaat’ – Al Fazal, from Musa Bin Al Qasim, from Hamad Bin Isa, from Suleyman Bin Khalid who said,
I heard Abu Ja’far-asws saying, and a man from the people of Al-Basra had asked him, so he-asws said: ‘Usman the blind is reporting from Al-Hassan that those who are concealing the knowledge, the stench of their bellies would hurt the people of the Fire’.
قَالَ أَبُو جَعْفَرٍ ع فَهَلَكَ إِذاً مُؤْمِنُ آلِ فِرْعَوْنَ كَذَبُوا إِنَّ ذَلِكَ مِنْ فُرُوجِ الزُّنَاةِ وَ مَا زَالَ الْعِلْمُ مَكْتُوماً قَبْلَ قَتْلِ ابْنِ آدَمَ فَلْيَذْهَبِ الْحَسَنُ يَمِيناً وَ شِمَالًا لَا يُوجَدُ الْعِلْمُ إِلَّا عِنْدَ أَهْلِ بَيْتٍ نَزَلَ عَلَيْهِمْ جَبْرَئِيلُ
Abu Ja’far-asws said: ‘Then the Momin from the people of Pharaoh-la is destroyed. He is lying. That (stench would be) from the private parts of adulterers. And the knowledge has not ceased to be concealed before even the son of Adam-as was killed. Let Al-Hassan go right and left, he will not find the knowledge except with the People-asws of the Household. Jibraeel-as descends unto them-asws’’.[341]
18- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُعَلَّى بْنِ أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ مِمَّنْ قَالَ اللَّهُ وَ مِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَ بِالْيَوْمِ الْآخِرِ وَ ما هُمْ بِمُؤْمِنِينَ فَلْيُشَرِّقِ الْحَكَمُ وَ لْيُغَرِّبْ أَمَا وَ اللَّهِ لَا يُصِيبُ الْعِلْمَ إِلَّا مِنْ أَهْلِ بَيْتٍ نَزَلَ عَلَيْهِمْ جَبْرَئِيلُ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Nazar, from Yahya Al Halby, from Moalla Ibn Abu Usman, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Al-Hakam Bin Uteyba is from the ones Allah-azwj Said: And from the people there are ones who are saying: We believe in Allah and in the Last Day; and they are not at all Believers [2:8]. Let Al-Hakam go east and let him go west, but, by Allah-azwj, he will not attain the knowledge except from the People-asws of the Household. Jibraeel-as descends unto them-asws’’.[342]
19- ير، بصائر الدرجات السِّنْدِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ شَهَادَةِ وَلَدِ الزِّنَا تَجُوزُ قَالَ لَا
‘Basaair Al Darajaat’ – Al Sindy Bin Muhammad, and Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Aban Bin Usman, from Abu Baseer who said,
‘I asked Abu Ja’far-asws about the testimony of a son (born) of adultery, ‘Is it allowed?’ He-asws said: ‘No’.
فَقُلْتُ إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ يَزْعُمُ أَنَّهَا تَجُوزُ
I said, ‘Al-Hakam Bin Uteyba claims that it is allowed’.
فَقَالَ اللَّهُمَّ لَا تَغْفِرْ لَهُ ذَنْبَهُ مَا قَالَ اللَّهُ لِلْحَكَمِ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ وَ سَوْفَ تُسْئَلُونَ فَلْيَذْهَبِ الْحَكَمُ يَمِيناً وَ شِمَالًا فَوَ اللَّهِ لَا يُوجَدُ الْعِلْمُ إِلَّا مِنْ أَهْلِ بَيْتٍ نَزَلَ عَلَيْهِمْ جَبْرَئِيلُ
He-asws said: ‘O Allah-azwj! Don not Forgive his sins. What did Allah-azwj Said of Al-Hakam? And it is a Zikr for you and for your people, and soon you shall be Questioned [43:44]. Let Al-Hakam go right and left, for, by Allah-azwj, He will not find the knowledge except from the People-asws of the Household. Jibraeel-as descends unto them-asws’’.[343]
20- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ أَبِي مَرْيَمَ قَالَ: قَالَ أَبُو جَعْفَرٍ ع لِسَلَمَةَ بْنِ كُهَيْلٍ وَ الْحَكَمِ بْنِ عُتَيْبَةَ شَرِّقَا وَ غَرِّبَا لَنْ تَجِدَا عِلْماً صَحِيحاً إِلَّا شَيْئاً يَخْرُجُ مِنْ عِنْدِنَا أَهْلَ الْبَيْتِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Ali, from Abu Is’haq Sa’albat, from Abu Maryam who said,
‘Abu Ja’far-asws said: ‘Let Salmat Bin Kaheyl and Al-Hakam Bin Uteyba go east and west, they will never find correct knowledge except something coming out from us-asws, the People-asws of the Household.[344]
21- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْبَخْتَرِيِّ وَ سِنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ وَ ذَلِكَ أَنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِرْهَماً وَ لَا دِينَاراً وَ إِنَّمَا وَرَّثُوا أَحَادِيثَ مِنْ أَحَادِيثِهِمْ فَمَنْ أَخَذَ شَيْئاً مِنْهَا فَقَدْ أَخَذَ حَظّاً وَافِراً
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, fom Muhammad Bin Khalid, from Abu Al Bakhtary, and Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘The scholars-asws are inheritors of the Prophets-as, and that is because the Prophets-as do not leave as inheritance Dirham o Dinars, and rather they leave Ahadeeth from their-asws Ahadeeth. So one who takes something from these has taken an abundant share.
فَانْظُرُوا عِلْمَكُمْ هَذَا عَمَّنْ تَأْخُذُونَهُ فَإِنَّ فِينَا أَهْلَ الْبَيْتِ فِي كُلِّ خَلَفٍ عُدُولًا يَنْفُونَ عَنْهُ تَحْرِيفَ الْغَالِينَ وَ انْتِحَالَ الْمُبْطِلِينَ وَ تَأْوِيلَ الْجَاهِلِينَ
Therefore, look at this knowledge of yours, where did you take if from, for among us-asws, People-asws of the Household, in every replacement is an equal one, negating from him the alterations of the exaggerators, and the impersonations of the invalidators, and explanations of the ignorant ones’’.[345]
22- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ فِيرُوزَانَ الْقُمِّيِّ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَحْمِلُ هَذَا الدِّينَ فِي كُلِّ قَرْنٍ عُدُولٌ يَنْفُونَ عَنْهُ تَأْوِيلَ الْمُبْطِلِينَ وَ تَحْرِيفَ الْغَالِينَ وَ انْتِحَالَ الْجَاهِلِينَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ
‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Ali Bin Muhammad Bin Feyrouzan Al Qummi, from Al Barqi, from Al Bazanti, from Ismail Bin Jabir,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘This Religion is carried in every generation by a just one, negating from him-asws the explanations of the falsifiers, and alterations of the exaggerators, and the impersonations of the ignorant ones, just as the kiln negates the slag of the iron’’.[346]
23- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ قَالَ عَنَى اللَّهُ بِهَا مَنِ اتَّخَذَ دِينَهُ رَأْيَهُ مِنْ غَيْرِ إِمَامٍ مِنْ أَئِمَّةِ الْهُدَى
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Al Nazar, from Muhammad Bin Al Fazeyl, from Al Sumaly who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50]. He-asws said: ‘Allah-azwj Means by it, one who takes his opinion as his Religion, from an imam other than the Imam-asws of Guidance’’.[347]
24- ير، بصائر الدرجات يَعْقُوبُ بْنُ يَزِيدَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: مَنْ دَانَ اللَّهَ بِغَيْرِ سَمَاعٍ عَنْ صَادِقٍ أَلْزَمَهُ اللَّهُ التِّيهَ إِلَى يَوْمِ الْقِيَامَةِ
‘Basaair Al Darajaat’ – Yaqoub Bin Yazeed, from Is’haq Bin Amaar, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘One who makes it a Religion of Allah-azwj, without having heard from a truthful one, Allah-azwj would Necessitates the confusion for him up to the Day of Qiyamah’’.[348]
25- ير، بصائر الدرجات الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ قَالَ: سَأَلَهُ رَجُلٌ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَمَنِ اتَّبَعَ هُدايَ فَلا يَضِلُّ وَ لا يَشْقى قَالَ مَنْ قَالَ بِالْأَئِمَّةِ وَ اتَّبَعَ أَمْرَهُمْ وَ لَمْ يَجُزْ طَاعَتَهُمْ
‘Basaair Al Darajaat’ – Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Al Sayyari, from Ali Bin Abdullah who said,
‘A man asked him-asws about the Words of Allah-azwj Mighty and Majestic: then the one who follows Guidance, he will neither stray nor be wretched [20:123]. He-asws said: ‘One who says with the Imams-asws and follows their-asws orders and does not exceed their-asws obedience’’.[349]
26 كِتَابُ زَيْدٍ الزَّرَّادِ، عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ لَنَا أَوْعِيَةً نَمْلَؤُهَا عِلْماً وَ حُكْماً وَ لَيْسَتْ لَهَا بِأَهْلٍ فَمَا نَمْلَؤُهَا إِلَّا لِتُنْقَلَ إِلَى شِيعَتِنَا فَانْظُرُوا إِلَى مَا فِي الْأَوْعِيَةِ فَخُذُوهَا ثُمَّ صَفُّوهَا مِنَ الْكُدُورَةِ تَأْخُذُونَهَا بَيْضَاءَ نَقِيَّةً صَافِيَةً وَ إِيَّاكُمْ وَ الْأَوْعِيَةَ فَإِنَّهَا وِعَاءُ سَوْءٍ فَتَنَكَّبُوهَا
The book ‘Zayd Al Zaraad’, from Jabir Al Jufy who said,
‘I heard Abu Ja’far-asws saying: ‘There are containers for us-asws. We-asws fill these with knowledge and wisdom, and there isn’t any rightful ones for it. We-asws do not fill these except in order to transmit to our-asws Shias, therefore look at what is in the container, so take it. Then, clean it from the dirt, taking the white, pure, clean. And beware of the container, for these are evil receptacles, so avoid these’’.[350]
27- وَ مِنْهُ، قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اطْلُبُوا الْعِلْمَ مِنْ مَعْدِنِ الْعِلْمِ وَ إِيَّاكُمْ وَ الْوَلَائِجَ فِيهِمُ الصَّدَّادُونَ عَنِ اللَّهِ
And from him who said,
‘I heard Abu Abdullah-asws saying: ‘Seek the knowledge from the mine of the knowledge, and beware of the confidants, among them are the hinderers from Allah-azwj’.
ثُمَّ قَالَ ذَهَبَ الْعِلْمُ وَ بَقِيَ غُبَّرَاتُ الْعِلْمِ فِي أَوْعِيَةِ سَوْءٍ فَاحْذَرُوا بَاطِنَهَا فَإِنَّ فِي بَاطِنِهَا الْهَلَاكَ وَ عَلَيْكُمْ بِظَاهِرِهَا فَإِنَّ فِي ظَاهِرِهَا النَّجَاةَ
Then he-asws said: ‘The knowledge has gone away, and there remains the dust of the knowledge in evil containers, therefore be cautious of its esoteric, for in its esoteric is the destruction. And upon you is with its apparent, for in its apparent is the salvation’’.[351]
28 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْحِكْمَةَ لَتَكُونُ فِي قَلْبِ الْمُنَافِقِ فَتَجَلْجَلُ فِي صَدْرِهِ حَتَّى يُخْرِجَهَا فَيُوعِيَهَا الْمُؤْمِنُ وَ تَكُونُ كَلِمَةُ الْمُنَافِقِ فِي صَدْرِ الْمُؤْمِنِ فَتَجَلْجَلُ فِي صَدْرِهِ حَتَّى يُخْرِجَهَا فَيَعِيَهَا الْمُنَافِقُ
The book of Ja’far Bin Muhammad Shureyh, from Humeyd Bin Shuayb, from Jabir Al Jufy,
‘From Abu Abdullah-asws having said: ‘The wisdom which happens to be in the heart of the hypocrite, it shudders in his chest until he takes it out, and the Momin retains it, and the world of the hypocrite come to be in the chest of the Momin, and it shudders in his chest until he takes it out, and the hypocrite notices it’’.[352]
29- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا دَخَلَ عَلَى أَبِي ع فَقَالَ إِنَّكُمْ أَهْلُ بَيْتِ رَحْمَةٍ اخْتَصَّكُمُ اللَّهُ بِذَلِكَ قَالَ نَحْنُ كَذَلِكَ وَ الْحَمْدُ لِلَّهِ لَمْ نُدْخِلْ أَحَداً فِي ضَلَالَةٍ وَ لَمْ نُخْرِجْ أَحَداً مِنْ بَابِ هُدًى نَعُوذُ بِاللَّهِ أَنْ نُضِلَّ أَحَداً
And from him, but this chain,
‘From Abu Abdullah-asws having said: ‘A man came to my-asws father-asws and he said, ‘You-asws, the People-asws of the Household of Mercy. Allah-azwj has Specialised you all with that’. He-asws said: ‘We-asws are like that, and the Praise is for Allah-azwj. We-asws do not enter anyone into a straying, and we-asws do not extract anyone from a door of guidance. We-asws seek Refuge with Allah-azwj from straying anyone’’.[353]
30- ف، تحف العقول عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ: مَنْ أَصْغَى إِلَى نَاطِقٍ فَقَدْ عَبَدَهُ فَإِنْ كَانَ النَّاطِقُ عَنِ اللَّهِ فَقَدْ عَبَدَ اللَّهَ وَ إِنْ كَانَ النَّاطِقُ يَنْطِقُ عَنْ لِسَانِ إِبْلِيسَ فَقَدْ عَبَدَ إِبْلِيسَ
‘Tuhaf Al Uqoul’ –
From Abu Ja’far-asws the 2nd having said: ‘One who listens attentively to a speaker, so he has worshipped him, therefore if the speaker was from Allah-azwj, so he has worshipped Allah-azwj, and if the speaker was speaking from the tongue of Iblees-la, so he has worshipped Iblees-la’’.[354]
31- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَمَا إِنَّهُ لَيْسَ عِنْدَ أَحَدٍ مِنَ النَّاسِ حَقٌّ وَ لَا صَوَابٌ إِلَّا شَيْءٌ أَخَذُوهُ مِنَّا أَهْلَ الْبَيْتِ وَ لَا أَحَدٌ مِنَ النَّاسِ يَقْضِي بِحَقٍّ وَ عَدْلٍ وَ صَوَابٍ إِلَّا مِفْتَاحُ ذَلِكَ الْقَضَاءِ وَ بَابُهُ وَ أَوَّلُهُ وَ سَبَبُهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَإِذَا اشْتَبَهَتْ عَلَيْهِمُ الْأُمُورُ كَانَ الْخَطَأُ مِنْ قِبَلِهِمْ إِذَا أَخْطَئُوا وَ الصَّوَابُ مِنْ قِبَلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
‘Basaair Al Darajaat’ – Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘But, there isn’t anything with anyone from the people which is true or correct, except it is something he has taken it from us-asws, the People-asws of the Household; nor is there anyone from the people who decides a right, and justice, and correctness, except the key of that fulfilment, and its door, and its first, and its cause is Ali-asws Bin Abu Talib-asws. Whenever the matters are confusing upon them, it would be the mistakes from them when they err, and the correctness is from Ali-asws Bin Abu Talib-asws’’.[355]
32- ير، بصائر الدرجات ابْنُ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ كُلُّ مَا لَمْ يَخْرُجْ مِنْ هَذَا الْبَيْتِ فَهُوَ بَاطِلٌ
‘Basaair Al Darajaat’ – Ibn Marouf, from Hamad Bin Isa, from Rabie, from Fazeyl who said,
‘I heard Abu Ja’far-asws saying: ‘All what does not come out from this Household, it is invalid’’.[356]
33- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّا أَهْلُ بَيْتٍ مِنْ عِلْمِ اللَّهِ عَلِمْنَا وَ مِنْ حُكْمِهِ أَخَذْنَا وَ مِنْ قَوْلِ الصَّادِقِ سَمِعْنَا فَإِنْ تَتَّبِعُونَا تَهْتَدُوا
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Muhammad Bin Umar, from Al Mufazzal Bin Salih, from Jabir,
‘From Abu Ja’far-asws having said: ‘We-asws, the People-asws of the Household, we-asws teach from the Knowledge of Allah-azwj, and we-asws take from His-azwj Wisdom, and we-asws hear from the words of the truthful ones-asws, so if you were to follow us-asws, you will be Guided’’.[357]
34- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنِ الْبَزَنْطِيِّ عَنْ زُرَارَةَ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ لِي رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ سَلْهُ عَنْ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع- سَلُونِي عَمَّا شِئْتُمْ وَ لَا تَسْأَلُونَنِي عَنْ شَيْءٍ إِلَّا أَنْبَأْتُكُمْ بِهِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al-Hassan Bin Ali Bin Al Numan, from Al Bazanty, from Zurara who said,
‘I was in the presence of Abu Ja’far-asws, and a man from the people of Al-Kufa said to me, ‘As him-asws about the words of Amir Al-Momineen-asws: ‘Ask me about whatever you desire to, and you will not ask me-asws about anything except I-asws will inform you about it’’.
قَالَ فَسَأَلْتُهُ
He (the narrator) said, ‘I asked him-asws.
فَقَالَ إِنَّهُ لَيْسَ أَحَدٌ عِنْدَهُ عِلْمُ شَيْءٍ إِلَّا خَرَجَ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ ع فَلْيَذْهَبِ النَّاسُ حَيْثُ شَاءُوا فَوَ اللَّهِ لَيَأْتِيَنَّ الْأَمْرُ هَاهُنَا وَ أَشَارَ بِيَدِهِ إِلَى صَدْرِهِ
He-asws said: ‘There isn’t anyone who has knowledge of anything except it came out from the presence of Amir Al-Momineen-asws. So, let the people go wherever they desire to, for, by Allah-azwj, the matter will come over here’ – and he-asws gestured by his-asws to his-asws own chest’’.[358]
35- ير، بصائر الدرجات الْعَبَّاسُ بْنُ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّهُ لَيْسَ عِنْدَ أَحَدٍ مِنْ حَقٍّ وَ لَا صَوَابٍ وَ لَيْسَ أَحَدٌ مِنَ النَّاسِ يَقْضِي بِقَضَاءٍ يُصِيبُ فِيهِ الْحَقَّ إِلَّا مِفْتَاحُهُ عَلِيٌّ فَإِذَا تَشَعَّبَتْ بِهِمُ الْأُمُورُ كَانَ الْخَطَأُ مِنْ قِبَلِهِمْ وَ الصَّوَابُ مِنْ قِبَلِهِ أَوْ كَمَا قَالَ
‘Basaair Al Darajaat’ – Al Abbas Bin Marouf, from Hamad Bin Isa, from Hareyz, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying, ‘There isn’t with anyone, anything from a truth, nor correct, and there isn’t anyone from the people who decides a decision in which the truth is achieved, except its key is Ali-asws. Whenever the matters are confusing with them, the mistake was from them, and the correctness from him-asws, or just as he-asws said’’.[359]
36- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ أَمَا إِنَّهُ لَيْسَ عِنْدَ أَحَدٍ عِلْمٌ وَ لَا حَقٌّ وَ لَا فُتْيَا إِلَّا شَيْءٌ أَخَذَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ عَنَّا أَهْلَ الْبَيْتِ وَ مَا مِنْ قَضَاءٍ يُقْضَى بِهِ بِحَقٍّ وَ صَوَابٍ إِلَّا بَدْءُ ذَلِكَ وَ مِفْتَاحُهُ وَ سَبَبُهُ وَ عِلْمُهُ مِنْ عَلِيٍّ ع وَ مِنَّا
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ibn Mahboub, from Ibn Ra’ib, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘There isn’t with anyone, neither a knowledge, nor a truth, nor a legal decision, except it is taken from Ali-asws Bin Abu Talib-asws, and from us-asws People-asws of the Household, and there is none from a decision decided with, with a right, and correctness, except the beginning of that, and its key, and its cause, and its knowledge is from Ali-asws and from us-asws.
فَإِذَا اخْتَلَفَ عَلَيْهِمْ أَمْرُهُمْ قَاسُوا وَ عَمِلُوا بِالرَّأْيِ وَ كَانَ الْخَطَأُ مِنْ قِبَلِهِمْ إِذَا قَاسُوا وَ كَانَ الصَّوَابُ إِذَا اتَّبَعُوا الْآثَارَ مِنْ قِبَلِ عَلِيٍّ ع
Whenever they differ upon their matters, they analogise and they act with the opinion, and the mistake would be from them when they analogise, and the correctness, when they follow the Ahadeeth, would be from Ali-asws’’.[360]
37- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ النَّحْوِيِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَدَّبَ نَبِيَّهُ عَلَى مَحَبَّتِهِ فَقَالَ إِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ وَ قَالَ وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ قَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ
‘Al Mahasin’ – Ibn Fazal, from Aasim Bin Humeyd, from Abu Is’haq Al Nahwy who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Blessed and Exalted Educated His-azwj Prophet-saww upon His-azwj Love, and He-azwj Said: And you are upon magnificent morals [68:4], and Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. And Said: There is one who obeys the Rasool, so he has obeyed Allah [4:80].
وَ إِنَّ رَسُولَ اللَّهِ ص فَوَّضَ إِلَى عَلِيٍّ ع وَ ائْتَمَنَهُ فَسَلَّمْتُمْ وَ جَحَدَ النَّاسُ فَوَ اللَّهِ لَنُحِبُّكُمْ أَنْ تَقُولُوا إِذَا قُلْنَا وَ تَصْمُتُوا إِذَا صَمَتْنَا وَ نَحْنُ فِيمَا بَيْنَكُمْ وَ بَيْنَ اللَّهِ
And Rasool-Allah-saww delegated to Ali-asws, and entrusted him-asws. You (Shias) submitted, and the people rejected. By Allah-azwj! We-asws would love it if you were to speak when we-asws speak, and be silent when we-asws are silent, and we-asws are in what is between you and Allah-azwj’’.[361]
38- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ فَلْيَنْظُرِ الْإِنْسانُ إِلى طَعامِهِ قَالَ قُلْتُ مَا طَعَامُهُ قَالَ عِلْمُهُ الَّذِي يَأْخُذُهُ مِمَّنْ يَأْخُذُهُ
‘Al Mahasin’ – My father, from one who mentioned it, from Zayd Al Shaham,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: Then let the human being look at his food (intake) [80:24]. He (the narrator) said, ‘And what is his food?’ He-asws said: ‘His knowledge which he take, who does he take it from?’’.[362]
39- سن، المحاسن عَلِيُّ بْنُ عِيسَى الْقَاسَانِيُّ عَنِ ابْنِ مَسْعُودٍ الْمَيْسِرِيِّ رَفَعَهُ قَالَ قَالَ الْمَسِيحُ ع خُذُوا الْحَقَّ مِنْ أَهْلِ الْبَاطِلِ وَ لَا تَأْخُذُوا الْبَاطِلَ مِنْ أَهْلِ الْحَقِّ كُونُوا نُقَّادَ الْكَلَامِ فَكَمْ مِنْ ضَلَالَةٍ زُخْرِفَتْ بِآيَةٍ مِنْ كِتَابِ اللَّهِ كَمَا زُخْرِفَ الدِّرْهَمُ مِنْ نُحَاسٍ بِالْفِضَّةِ الْمُمَوَّهَةِ النَّظَرُ إِلَى ذَلِكَ سَوَاءٌ وَ الْبُصَرَاءُ بِهِ خُبَرَاءُ
‘Al Mahasin’ – Ali Bin Isa Al Qasany, from Ibn Masoud Al Maysari, raising it, said,
‘The Messiah-as said: ‘Take the Truth from the people of falsehood, and do not take the falsehood from the people of Truth. Become critics of the speech, for how many straying are decorated by Verse from the Book of Allah-azwj, just as the decoration of a Dirham of copper by the camouflage of the silver. The looking at that (looks) the same, and the experts are knowing with it’’.[363]
40- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع عَنْ رَسُولِ اللَّهِ ص قَالَ: غَرِيبَتَانِ كَلِمَةُ حُكْمٍ مِنْ سَفِيهٍ فَاقْبَلُوهَا وَ كَلِمَةُ سَفَهٍ مِنْ حَكِيمٍ فَاغْفِرُوهَا
‘Al Mahasin’ – Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from Rasool-Allah-saww having said: ‘Two strangers – a word of wisdom from a foolish one, so accept it, and a word of foolishness from a wise one, so forgive it’’.[364]
41- سن، المحاسن عَلِيُّ بْنُ سَيْفٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع خُذُوا الْحِكْمَةَ وَ لَوْ مِنَ الْمُشْرِكِينَ
Ali Bin Sayf who said,
‘Amir Al-Momineen-asws said: ‘Take the wisdom and even if it is from the Polytheists’’.[365]
42- سن، المحاسن ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ الْمَسِيحُ ع مَعْشَرَ الْحَوَارِيِّينَ لَمْ يَضُرَّكُمْ مِنْ نَتْنِ الْقَطِرَانِ إِذَا أَصَابَتْكُمْ سِرَاجُهُ خُذُوا الْعِلْمَ مِمَّنْ عِنْدَهُ وَ لَا تَنْظُرُوا إِلَى عَمَلِهِ
‘Al Mahasin’ – Ibn Yazeed, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,
‘From Abu Ja’far-asws having said: ‘The Messiah-as said: ‘Group of disciples! You will not be harmed from the stench of the tar when you get its light. Take the knowledge from one it is with, and do not look at his deeds’’.[366]
43- سن، المحاسن النَّوْفَلِيُّ عَنْ عَلِيِّ بْنِ سَيْفٍ رَفَعَهُ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَعْلَمُ النَّاسِ قَالَ مَنْ جَمَعَ عِلْمَ النَّاسِ إِلَى عِلْمِهِ
‘Al Mahasin’ – Al Nowfaly, from Ali Bin Sayf, raising it, said,
‘Amir Al-Momineen-asws was asked, ‘Who is the most knowledgeable of the people?’ He-asws said: ‘One who gathers the knowledge of the people (adding) to his own knowledge’’.[367]
44- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع- وَ حَدَّثَنِي الْوَشَّاءُ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع إِنَّ كَلِمَةَ الْحِكْمَةِ لَتَكُونُ فِي قَلْبِ الْمُنَافِقِ فَتَجَلْجَلُ حَتَّى يُخْرِجَهَا
‘Al Mahasin’ – Muhammad Bin Ali, from Waheyb Bin Hafs, from Abu Baseer, and it was narrated to be from Al Washa, from Al Batainy, from Abu Baseer,
‘From Abu Abdullah-asws: ‘A word of wisdom which comes to be in the heart of a hypocrite, so it shudders until he takes it out’’.[368]
45- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْهَيْبَةُ خَيْبَةٌ وَ الْفُرْصَةُ خُلْسَةٌ وَ الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَاطْلُبُوهَا وَ لَوْ عِنْدَ الْمُشْرِكِ تَكُونُوا أَحَقَّ بِهَا وَ أَهْلَهَا
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ubeydullah Bin Al Husayn Bin Ibrahim Al Alawy, from Muhammad Bin Ali Bin Hamza Al Alawy, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The prestige is a disillusionment, and the opportunity is a chance, and the wisdom is the lost property of the Momin, therefore seek it even if it is with the Polytheist. You happen to be more rightful with it and its deserving one’’.[369]
46- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ الْمُنْعِمِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حُمْرَانَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ لَا تُحَقِّرِ اللُّؤْلُؤَةَ النَّفِيسَةَ أَنْ تَجْتَلِبَهَا مِنَ الْكِبَا الْخَسِيسَةِ فَإِنَّ أَبِي حَدَّثَنِي قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ الْكَلِمَةَ مِنَ الْحِكْمَةِ لَتَتَلَجْلَجُ فِي صَدْرِ الْمُنَافِقِ نِزَاعاً إِلَى مَظَانِّهَا حَتَّى يَلْفَظَ بِهَا فَيَسْمَعَهَا الْمُؤْمِنُ فَيَكُونُ أَحَقَّ بِهَا وَ أَهْلَهَا فَيَلْقَفُهَا
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Alawy, from Ahmad Bin Abdul Man’am, from Hamad Bin Usman, from Humran who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘Do not belittle the precious pearl that you take from the vile cup, for my-asws father-asws narrated to me-asws saying: ‘I-asws heard Amir Al-Momineen-asws saying: The word of wisdom shudders in the chest of the hypocrite contending in its habitat, until he speaks with it, and the Momin hears it, and he happens to be more rightful with it, and its deserving one, so he grabs it’’.[370]
47- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ قَالَ وَ اللَّهِ مَا صَلَّوْا لَهُمْ وَ لَا صَامُوا وَ لَكِنْ أَطَاعُوهُمْ فِي مَعْصِيَةِ اللَّهِ
‘Al Mahasin’ – My father, from the one who mentioned it, from Amro Bin Abu Al Maqdam, from a man,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: They are taking their Rabbis and their Monks as lords besides Allah [9:31], he-asws said: ‘By Allah-azwj! They neither prayed Salat nor Fasted for them, but they obeyed them in disobedience of Allah-azwj’’.[371]
48- سن، المحاسن مُحَمَّدُ بْنُ خَالِدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ وَ اللَّهِ مَا صَلَّوْا وَ لَا صَامُوا لَهُمْ وَ لَكِنَّهُمْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَاتَّبَعُوهُمْ
‘Al Mahasin’ – Muhammad Bin Khalid, from Hamad, from Rabie, from Abu Baseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: They are taking their Rabbis and their Monks as lords besides Allah [9:31]. He-asws said: ‘By Allah-azwj! They neither prayed Salat nor Fasted for them, but they (priests) permitted for them a Prohibition, and prohibited upon them a Permissible, and they (people) followed them’’.[372]
49 كِتَابُ صِفَاتِ الشِّيعَةِ لِلصَّدُوقِ، عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ أَبِي سُمَيْنَةَ عَنِ ابْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ الصَّادِقُ ع كَذَبَ مَنْ زَعَمَ أَنَّهُ مِنْ شِيعَتِنَا وَ هُوَ مُتَمَسِّكٌ بِعُرْوَةِ غَيْرِنَا
The book, ‘Sifaat Al-Shia’, of Al-Sadouq, from Majaylawiya, from his uncle, from Abu Sameena, from Ibn Sinan, from Al-Mufazzal who said,
‘Al-Sadiq-asws said: ‘He lied, the one who claims that he is from our-asws Shias and he is attached with the handhold of other than us-asws’’.[373]
50- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ أَمَا وَ اللَّهِ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ مَا أَجَابُوهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ
‘Al Mahasin’ – My father, from Abdullah Bin Yahya, from Ibn Muskan, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: They are taking their Rabbis and their Monks as lords besides Allah [9:31], so he-asws said: ‘But, by Allah-azwj! They (priests) did not call them to the worship of themselves, and had they called them to the worship of themselves, they (people) would not have responded to them, but they (priests) permitted for them a Prohibition, and prohibited for them a Permissible, so they worshipped them from where they were not aware.[374]
51- سن، المحاسن قَالَ أَبُو جَعْفَرٍ ع إِنَّ الْقُرْآنَ شَاهِدُ الْحَقِّ وَ مُحَمَّدٌ ص لِذَلِكَ مُسْتَقَرٌّ فَمَنِ اتَّخَذَ سَبَباً إِلَى سَبَبِ اللَّهِ لَمْ يُقْطَعْ بِهِ الْأَسْبَابُ وَ مَنِ اتَّخَذَ غَيْرَ ذَلِكَ سَبَباً مَعَ كُلِّ كَذَّابٍ فَاتَّقُوا اللَّهَ فَإِنَّ اللَّهَ قَدْ أَوْضَحَ لَكُمْ أَعْلَامَ دِينِكُمْ وَ مَنَارَ هُدَاكُمْ
‘Al Mahasin’ – Abu Ja’far-asws said: ‘The Quran is a witness of the Truth, and Muhammad-saww is ingrained to that, so one who takes a course to a course of Allah-azwj, he would not cut off the courses with it, and one who takes other than that as a course would be with every liar. Therefore, fear Allah-azwj, for Allah-azwj has Clarified for you all the Signs of your Religion, and Minaret of your guidance.
فَلَا تَأْخُذُوا أَمْرَكُمْ بِالْوَهْنِ وَ لَا أَدْيَانَكُمْ هُزُواً فَتَدْحَضَ أَعْمَالُكُمْ وَ تُخْطِئُوا سَبِيلَكُمْ وَ لَا تَكُونُوا فِي حِزْبِ الشَّيْطَانِ فَتَضِلُّوا يَهْلِكُ مَنْ هَلَكَ وَ يَحْيَا مَنْ حَيَّ وَ عَلَى اللَّهِ الْبَيَانُ
Do not take your matters with feebleness, no your Religions as a mockery for you will refute your own actions, and you will be mistaken your way, and do not become among the party of Satan-la, for you will stray. He is destroyed the one who is destroyed, and he is revived, the one who is revived, and upon Allah-azwj is the explanation.
بَيَّنَ لَكُمْ فَاهْتَدُوا وَ بِقَوْلِ الْعُلَمَاءِ فَانْتَفِعُوا وَ السَّبِيلُ فِي ذَلِكَ إِلَى اللَّهِ فَ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَ مَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِداً
He-azwj has Explained for you, therefore take guidance, and by the words of the scholars-asws, suffice (with them-asws), and the way in that is to Allah-azwj. The one whom Allah-azwj Guides, he is the guided one, and one whom He-azwj Lets to stray, you will never find a guide for him or a leader’’.[375]
52- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لَكُمْ مَعَالِمَ فَاتَّبِعُوهَا وَ نِهَايَةً فَانْتَهُوا إِلَيْهَا
‘Al Mahasin’ – One of our companions,
‘Raising it to Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘For you (Shias) there are landmarks (Imams-asws), so follow these, and an end point, so end up to these’’.[376]
53 دَعَوَاتُ الرَّاوَنْدِيِّ، مِنْ وَصِيَّةِ ذِي الْقَرْنَيْنِ لَا تَتَعَلَّمِ الْعِلْمَ مِمَّنْ لَمْ يَنْتَفِعْ بِهِ فَإِنَّ مَنْ لَمْ يَنْفَعْهُ عِلْمُهُ لَا يَنْفَعُكَ
‘ Da’waat’ of Al rawandy,
‘From a bequest of Zulqarnayn: Do not learn the knowledge from one whom he (himself) does not benefit with it, for the one who does not benefit from his own knowledge, cannot benefit you’’.[377]
54- وَ مِنْهُ، قَالَ أَبُو عُبَيْدٍ فِي غَرِيبِ الْحَدِيثِ فِي حَدِيثِ النَّبِيِّ ص حِينَ أَتَاهُ عُمَرُ فَقَالَ إِنَّا نَسْمَعُ أَحَادِيثَ مِنَ الْيَهُودِ تُعْجِبُنَا فَتَرَى أَنْ نَكْتُبَ بَعْضَهَا
And from him, ‘Abu Ubeyd said in (the book) ‘Kareeb Al Hadeeth’,
‘In a Hadeeth of the Prophet-saww when Umar came to him-saww and said, ‘We hear Ahadeeth from the Jews and these fascinate us, so what do you-saww see if we were to write some of these?’
فَقَالَ رَسُولُ اللَّهِ ص أَ فَتَهَوَّكُونَ أَنْتُمْ كَمَا تَهَوَّكَتِ الْيَهُودُ وَ النَّصَارَى لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً وَ لَوْ كَانَ مُوسَى حَيّاً مَا وَسِعَهُ إِلَّا اتِّبَاعِي قَالَ أَبُو عُبَيْدٍ أَ مُتَحَيِّرُونَ أَنْتُمْ فِي الْإِسْلَامِ وَ لَا تَعْرِفُونَ دِينَكُمْ حَتَّى تَأْخُذُوهُ مِنَ الْيَهُودِ وَ النَّصَارَى كَأَنَّهُ كَرِهَ ذَلِكَ مِنْهُ
Rasool-Allah-saww said: ‘Do you all want to be baffled just as the Jews and the Christians are baffled? I-saww have come to you with white, pure, and if Musa-as was alive, he-as would have had no leeway except following me-saww’’.[378]
55- نهج، نهج البلاغة قَالَ ع إِنَّ كَلَامَ الْحُكَمَاءِ إِذَا كَانَ صَوَاباً كَانَ دَوَاءً وَ إِذَا كَانَ خَطَاءً كَانَ دَاءً
‘Nahj Al-Balagah’ –
‘He-asws said: ‘The speech of the wise ones, when it was correct, it would be a cure, and when it was a mistake, it would be a disease.[379]
56- وَ قَالَ ع خُذِ الْحِكْمَةَ أَنَّى كَانَتْ فَإِنَّ الْحِكْمَةَ تَكُونُ فِي صَدْرِ الْمُنَافِقِ فَتَتَخَلَّجُ فِي صَدْرِهِ حَتَّى تَخْرُجَ فَتَسْكُنَ إِلَى صَوَاحِبِهَا فِي صَدْرِ الْمُؤْمِنِ
And he-asws said: ‘Take the wisdom wherever it may be, for the wisdom happens to be in the chest of a hypocrite, so it shudders in his chest until it exits and settles in its correct owner, in the chest of the Momin’’.[380]
57- وَ قَالَ ع فِي مِثْلِ ذَلِكَ الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَخُذِ الْحِكْمَةَ وَ لَوْ مِنْ أَهْلِ النِّفَاقِ.
And he-asws said in (a Hadeeth) similar to that: ‘The wisdom is a lost property of the Momin, so take the wisdom, and even if it is from the people of hypocrisy’’.[381]
58- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ جُمْهُورٍ عَنْ أَبِي بَكْرٍ الْمُفِيدِ الْجَرْجَرَائِيِّ عَنِ الْمُعَمَّرِ أَبِي الدُّنْيَا عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَلِمَةُ الْحِكْمَةِ ضَالَّةُ الْمُؤْمِنِ فَحَيْثُ وَجَدَهَا فَهُوَ أَحَقُّ بِهَا
‘Al Amaali’ of the sheykh Al Tusi – From Al Mufeed, from Ibrahim Bin Al-Hassan Bin Jamhour, from Abu Bakr Al Mufeed Al Jarjany, from Al Moamar Abu Al Dunya,
‘From Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘A word of wisdom is a lost property of the Momin, so wherever he finds it, he would be more rightful with it’’.[382]
59- شا، الإرشاد رَوَى ثِقَاتُ أَهْلِ النَّقْلِ عِنْدَ الْعَامَّةِ وَ الْخَاصَّةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي كَلَامٍ افْتِتَاحُهُ الْحَمْدُ لِلَّهِ وَ الصَّلَاةُ عَلَى نَبِيِّهِ أَمَّا بَعْدُ فَذِمَّتِي بِمَا أَقُولُ رَهِينَةٌ و أَنَا بِهِ زَعِيمٌ إِنَّهُ لَا يَهِيجُ عَلَى التَّقْوَى زَرْعُ قَوْمٍ وَ لَا يَظْمَأُ عَنْهُ سِنْخُ أَصْلٍ وَ إِنَّ الْخَيْرَ كُلَّهُ فِيمَنْ عَرَفَ قَدْرَهُ
‘Al Irshad’ – It is reported by the reliable ones of the copiers of the general Muslims and the special ones (Shias),
‘From Amir Al-Momineen-asws in a speech he-asws opened: ‘The Praise is for Allah-azwj, and the Salawat be upon His-azwj Prophet-saww. As for after, so it is my-asws responsibility and am pledged with what I-asws am saying, and I-asws am claiming with it, that there is nothing better above piety as a cultivation of a people, nor a better quenching from it for the rotten roots, and that the good, all of it is one who recognises his own worth, and it suffices with the person that he does not recognises his own worth.
وَ كَفَى بِالْمَرْءِ جَهْلًا أَنْ لَا يَعْرِفَ قَدْرَهُ وَ إِنَّ أَبْغَضَ الْخَلْقِ عِنْدَ اللَّهِ رَجُلٌ وَكَلَهُ إِلَى نَفْسِهِ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ مَشْغُوفٌ بِكَلَامِ بِدْعَةٍ قَدْ لَهِجَ فِيهَا بِالصَّوْمِ وَ الصَّلَاةِ فَهُوَ فِتْنَةٌ لِمَنِ افْتَتَنَ بِهِ ضَالٌّ عَنْ هَدْيِ مَنْ كَانَ قَبْلَهُ مُضِلٌّ لِمَنِ اقْتَدَى بِهِ حَمَّالٌ خَطَايَا غَيْرِهِ رَهِينٌ بِخَطِيئَتِهِ
And that the most hateful of the people in the Presence of Allah-azwj is a man allocated to himself, one who is tyrannical in aiming for the way, engaging in the words of heresy, having glowed in it with the Fasting and the Salat. So he is a fascination for the one who is fascinated by him, straying from the guidance everyone in front of him, a strayer for the one who believes in him, bearing the sins of others, pledged to his own sins.
قَدْ قَمَشَ جَهْلًا فِي جُهَّالٍ غَشُوهُ غَارٌّ بِأَغْبَاشِ الْفِتْنَةِ عَمًى عَنِ الْهُدَى قَدْ سَمَّاهُ أَشْبَاهُ النَّاسِ عَالِماً وَ لَمْ يَغْنَ فِيهِ يَوْماً سَالِماً بَكَّرَ فَاسْتَكْثَرَ مِمَّا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ آجِنٍ وَ اسْتَكْثَرَ مِنْ غَيْرِ طَائِلٍ
He has been foolishly ignorant among the ignoramuses overwhelming him, deceived by the dusk of sedition, blind from the guidance. The quasi-people (ignorant ones) have named him as a scholar, and he did not enrich safely during it even for a day. Early, he increases from whatever was little from him, better than what from more, until when he is saturated from the dealings, and increases from without having any benefit.
جَلَسَ لِلنَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ مَا الْتَبَسَ عَلَى غَيْرِهِ إِنْ خَالَفَ مَنْ سَبَقَهُ لَمْ يَأْمَنْ مِنْ نَقْضِ حُكْمِهِ مَنْ يَأْتِي بَعْدَهُ كَفِعْلِهِ بِمَنْ كَانَ قَبْلَهُ
He sits between the people as a judge, in order to bring into focus what is obscure upon other. He opposes the one who preceded him (as a judge), not safe from his judgment being broker by the one (judge) to come after him, just like his deed with the one (judge) who was before him.
وَ إِنْ نَزَلَتْ بِهِ إِحْدَى الْمُهِمَّاتِ هَيَّأَ لَهَا حَشْواً مِنْ رَأْيِهِ ثُمَّ قَطَعَ عَلَيْهِ فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ فِي مِثْلِ غَزْلِ الْعَنْكَبُوتِ لَا يَدْرِي أَصَابَ أَمْ أَخْطَأَ وَ لَا يَرَى أَنَّ مِنْ وَرَاءِ مَا بَلَغَ مَذْهَباً إِنْ قَاسَ شَيْئاً بِشَيْءٍ لَمْ يُكَذِّبْ رَأْيَهُ وَ إِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِ لِمَا يَعْلَمُ مِنْ نَفْسِهِ مِنَ الْجَهْلِ وَ النَّقْصِ وَ الضَّرُورَةِ كَيْلَا يُقَالَ إِنَّهُ لَا يَعْلَمُ
And if one of the important issues descends with him, he rushes towards it, cramming it with his opinion, then cuts upon it. So, he is one who wears the confusion like a web spun by the spider, not knowing whether he is correct or mistaken. And he does not see from behind what has reached a doctrine. If he analogises something with something, he does not falsify his own opinion, and if he is wrong in a matter, he conceals it, as he knows from himself from the ignorance, and the deficiency, and the necessity, perhaps it would be said, ‘He does not know’.
ثُمَّ أَقْدَمَ بِغَيْرِ عِلْمٍ فَهُوَ خَائِضُ عَشَوَاتٍ رَكَّابُ شُبُهَاتٍ خَبَّاطُ جَهَالاتٍ لَا يَعْتَذِرُ مِمَّا لَا يَعْلَمُ فَيَسْلَمَ وَ لَا يَعَضُّ فِي الْعِلْمِ بِضِرْسٍ قَاطِعٍ فَيَغْنَمَ يَذْرِي الرِّوَايَاتِ ذَرْوَ الرِّيحِ الْهَشِيمَ تَبْكِي مِنْهُ الْمَوَارِيثُ وَ تَصْرُخُ مِنْهُ الدِّمَاءُ وَ يُسْتَحَلُّ بِقَضَائِهِ الْفَرْجُ الْحَرَامُ وَ يُحَرَّمُ بِهِ الْحَلَالُ لَا يَسْلَمُ بِإِصْدَارِ مَا عَلَيْهِ وَرَدَ وَ لَا يَنْدَمُ عَلَى مَا مِنْهُ فَرَّطَ
Then he goes ahead without any knowledge diving into mistakes, riding the confusion, floundering in the ignorance, not excusing himself from what he does not know so he could be safe, nor does he bite into the knowledge with cutting incisors so he could be needless, throwing the narration like throwing at the wild winds. The inheritances weep from him, and the bloods shriek from him, and by his judgment he permits the Prohibited private parts, and prohibits the Permissible(s) by it. He does not give up whatever is referred to him, nor does he regret upon what is left out from it.
أَيُّهَا النَّاسُ عَلَيْكُمْ بِالطَّاعَةِ وَ الْمَعْرِفَةِ بِمَنْ لَا تُعْذَرُونَ بِجَهَالَتِهِ فَإِنَّ الْعِلْمَ الَّذِي هَبَطَ بِهِ آدَمُ وَ جَمِيعَ مَا فُضِّلَتْ بِهِ النَّبِيُّونَ إِلَى مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ فِي عِتْرَةِ مُحَمَّدٍ ص فَأَيْنَ يُتَاهُ بِكُمْ بَلْ أَيْنَ تَذْهَبُونَ
O you people! Upon you is with the obedience and the recognition of one-asws, there is no excuse for being ignorant with it, for the knowledge which Adam-as descended with, and the entirety of what the Pophets-as up to Muhammad-saww the seal of the Prophets-as, in the family-asws of Muhammad-saww. So where would you go? But, where are you going?
يَا مَنْ نُسِخَ مِنْ أَصْلَابِ أَصْحَابِ السَّفِينَةِ فَهَذِهِ مَثَلُهَا فِيكُمْ فَارْكَبُوهَا فَكَمَا نَجَا فِي هَاتِيكَ مَنْ نَجَا كَذَلِكَ يَنْجُو فِي هَذِي مَنْ دَخَلَهَا
O one who copied from the ancestors of the owners of the ship (of Noah-as)! This, is its example among you, therefore, sail it, and you will be rescued in your lives like the ones who were rescued (beforehand). Similar to that, he would be rescued in his guidance, the one who enters into it.
أَنَا رَهِينٌ بِذَلِكَ قَسَماً حَقّاً وَ مَا أَنَا مِنَ الْمُتَكَلِّفِينَ الْوَيْلُ لِمَنْ تَخَلَّفَ ثُمَّ الْوَيْلُ لِمَنْ تَخَلَّفَ أَ مَا بَلَغَكُمْ مَا قَالَ فِيهِمْ نَبِيُّكُمْ ص حَيْثُ يَقُولُ فِي حَجَّةِ الْوَدَاعِ إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ مَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِي كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
I-asws pledge with that, a true vow, and I-asws am not from the pretenders. The woe be unto the one who stays behind, then the woe be unto the one who stays behind. But, has it not reached you what was said regarding them by your Prophet-saww? Where he-saww said during the Farewell Hajj: ‘I-saww leave behind among you all the two weight things. If you were to attach yourselves with these two, you will never go astray after me-saww – the Book of Allah-azwj and my-saww family-asws, the People-asws of my-saww Household, and these two will never separate from each other until they come to the Fountain.
فَانْظُرُوا كَيْفَ تَخْلُفُونِّي فِيهِمَا أَلَا هذا عَذْبٌ فُراتٌ فَاشْرَبُوا وَ هذا مِلْحٌ أُجاجٌ فَاجْتَنِبُوا
So, look at how you are opposing me-asws in these two? Indeed! This is fresh water, therefore drink from it, and that is salty bitter (water), so keep away from it’’.[383]
60- شي، تفسير العياشي عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ هَذِهِ الْآيَةِ لَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِها وَ لكِنَّ الْبِرَّ مَنِ اتَّقى وَ أْتُوا الْبُيُوتَ مِنْ أَبْوابِها فَقَالَ آلُ مُحَمَّدٍ ص أَبْوَابُ اللَّهِ وَ سَبِيلُهُ وَ الدُّعَاةُ إِلَى الْجَنَّةِ وَ الْقَادَةُ إِلَيْهَا وَ الْأَدِلَّاءُ عَلَيْهَا إِلَى يَوْمِ الْقِيَامَةِ
‘Tafseer Al Ayyashi’ – From Sa’ad,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about this Verse and it isn’t righteousness that you should be coming to the houses from its backs, but the righteous is one who fears; and come to the houses from its doors [2:189], so he-asws said: ‘The Progeny-asws of Muhammad-saww are the Doors of Allah-azwj and His-azwj Way, and the Callers to the Paradise, and the Guides to it, and the pointers upon it up to the Day of Qiyamah’’.[384]
61- شي، تفسير العياشي عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ لَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ الْآيَةَ قَالَ يَعْنِي أَنْ يَأْتِيَ الْأَمْرُ مِنْ وَجْهِهَا مِنْ أَيِّ الْأُمُورِ كَانَ
‘Tafseer Al Ayyashi’ – From Jabir Bin Yazeed,
‘From Abu Ja’far-asws regarding His-azwj Words: it isn’t righteousness that you should be coming to the houses [2:189], the Verse. He-asws said: ‘It Means that one should come to the matter from its (correct) perspective, from whichever matters it may be’’.[385]
62- قَالَ وَ رَوَى سَعِيدُ بْنُ مُنَخَّلٍ فِي حَدِيثٍ لَهُ رَفَعَهُ قَالَ: الْبُيُوتُ الْأَئِمَّةُ ع وَ الْأَبْوَابُ أَبْوَابُهَا
He said, ‘It is reported by Saeed Bin Mankhal in a Hadeeth of his, raising it, said,
‘The houses are the Imams-asws, and the doors are their-asws doors.[386]
63- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع وَ أْتُوا الْبُيُوتَ مِنْ أَبْوابِها قَالَ ائْتُوا الْأُمُورَ مِنْ وَجْهِهَا
‘Tafseer Al Ayyashi’ – Fom Jabir,
‘From Abu Ja’far-asws: and come to the houses from its doors [2:189], he-asws said: ‘Come to the matters from its (correct) perspectives’’.[387]
64- غو، غوالي اللئالي قَالَ النَّبِيُّ ص خُذُوا الْعِلْمَ مِنْ أَفْوَاهِ الرِّجَالِ
‘Gawaly Al La’ali’ – The Prophet-saww said: ‘Take the knowledge from the mouths of the men’.[388]
65- وَ قَالَ ص وَ إِيَّاكُمْ وَ أَهْلَ الدَّفَاتِرِ وَ لَا يَغُرَّنَّكُمُ الصَّحَفِيُّونَ
And he-saww said: ‘Beware of the people with the books and do not be deceived by the journalists’’.[389]
66- وَ قَالَ ص الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ يَأْخُذُهَا حَيْثُ وَجَدَهَا
And he-saww said: ‘The wisdom is a lost property of the Momin, he should take it from wherever he finds it’’.[390]
67- ني، الغيبة للنعماني رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْ دَخَلَ فِي هَذَا الدِّينِ بِالرِّجَالِ أَخْرَجَهُ مِنْهُ الرِّجَالُ كَمَا أَدْخَلُوهُ فِيهِ وَ مَنْ دَخَلَ فِيهِ بِالْكِتَابِ وَ السُّنَّةِ زَالَتِ الْجِبَالُ قَبْلَ أَنْ يَزُولَ
‘Al Ghaybah’ of Al Numani –
It is reported from Abu Abdullah-asws having said: ‘One who enters into this Religion by the men, the men would exit him from it just as he had entered into it, and one who enters into it by the Book and the Sunnah, the mountain would move before he moves (from his Religion)’’.[391]
68- ني، الغيبة للنعماني سَلَّامُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ دَاوُدَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ بَابَوَيْهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْمُفَضَّلِ بْنِ زُرَارَةَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ دَانَ اللَّهَ بِغَيْرِ سَمَاعٍ مِنْ عَالِمٍ صَادِقٍ أَلْزَمَهُ اللَّهُ التِّيهَ إِلَى الْفَنَاءِ وَ مَنِ ادَّعَى سَمَاعاً مِنْ غَيْرِ الْبَابِ الَّذِي فَتَحَهُ اللَّهُ لِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ ذَلِكَ الْبَابُ هُوَ الْأَمِينُ الْمَأْمُونُ عَلَى سِرِّ اللَّهِ الْمَكْنُونِ
‘Al Ghaybah’ of Al Numani – Salam Bin Muhammad, from Ahmad Bin Dawood, from Ali Bin Al Husayn Bin Babuwayh, from Sa’ad, from Ibn Abu Al Khattab, from Al Mufazzal Bin Zurara, from Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘One who makes it a Religion of Allah-azwj without hearing from a truthful scholar, Allah-azwj would Necessitate him the temptation to the perishing; and one who claims he heard from the door other than which Allah-azwj has Opened for His-azwj creatures, so he is a Polytheist, and that is the door which is the trustworthy, the secure upon the hidden Secrets of Allah-azwj’’.[392]
باب 15 ذم علماء السوء و لزوم التحرز عنهم
CHAPTER 15
CONDEMNATION OF THE EVIL SCHOLARS AND THE NECESSITY OF GUARDING FROM THEM
الآيات الأعراف وَ اتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْناهُ آياتِنا فَانْسَلَخَ مِنْها فَأَتْبَعَهُ الشَّيْطانُ فَكانَ مِنَ الْغاوِينَ وَ لَوْ شِئْنا لَرَفَعْناهُ بِها وَ لكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَ اتَّبَعَ هَواهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ذلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآياتِنا
The Verses – (Surah) Al A’raaf: And recite to them the one We Gave Our Signs to, but he detached from it and he followed the satan, so he was from the deviators [7:175] And had We so Desired, We would have Raised him with these, but he adhered to the ground and followed his whims. So, his example is like the dog, if you attack upon him he lolls out his tongue, or if you leave him, he lolls out his tongue. That is an example of the people who belied Our Signs [7:176].
المؤمن فَلَمَّا جاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّناتِ فَرِحُوا بِما عِنْدَهُمْ مِنَ الْعِلْمِ وَ حاقَ بِهِمْ ما كانُوا بِهِ يَسْتَهْزِؤُنَ
(Surah) Al Momin: Then when their Rasools came to them with the clear proofs, they rejoiced due to what was with them from the knowledge, and it caught up with them what they were mocking with [40:83].
حمعسق وَ ما تَفَرَّقُوا إِلَّا مِنْ بَعْدِ ما جاءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ
(Surah Al Shurah): And they did not become divided except from after the Knowledge had come to them in rivalry between them [42:14].
الجمعة مَثَلُ الَّذِينَ حُمِّلُوا التَّوْراةَ ثُمَّ لَمْ يَحْمِلُوها كَمَثَلِ الْحِمارِ يَحْمِلُ أَسْفاراً بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآياتِ اللَّهِ
That is the Grace of Allah. He Gives it to ones He so Desires to, and Allah is with the Mighty Grace [62:4].
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: إِيَّاكُمْ وَ الْجُهَّالَ مِنَ الْمُتَعَبِّدِينَ وَ الْفُجَّارَ مِنَ الْعُلَمَاءِ فَإِنَّهُمْ فِتْنَةُ كُلِّ مَفْتُونٍ
‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws said: ‘Beware of the ignorant ones from the worshippers, and the immoral ones from the scholars, for they are a Fitna (strife) of all Fitnas (strifes)’’.[393]
2- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ فِي كَلَامٍ لَهُ الْعُلَمَاءُ رَجُلَانِ رَجُلٌ عَالِمٌ آخِذٌ بِعِلْمِهِ فَهَذَا نَاجٍ وَ عَالِمٌ تَارِكٌ لِعِلْمِهِ فَهَذَا هَالِكٌ
‘Al Khisaal’ – My father, from Muhammad Al Attar, from Ibn Isa, from his father, from Ibn Azina, from Aban Ibn Abu Ayyash, from Suleym Bin Qays Al Hilali,
‘From Amir Al-Momineen-asws, from the Prophet-saww having said in a speech of his-saww: ‘The scholars are two (types of) men – A male scholar who takes with his knowledge, so this one is saved, and a scholar, neglecter of his knowledge, so this one is destroyed.
وَ إِنَّ أَهْلَ النَّارِ لَيَتَأَذَّوْنَ بِرِيحِ الْعَالِمِ التَّارِكِ لِعِلْمِهِ وَ إِنَّ أَشَدَّ أَهْلِ النَّارِ نَدَامَةً وَ حَسْرَةً رَجُلٌ دَعَا عَبْداً إِلَى اللَّهِ عَزَّ وَ جَلَّ فَاسْتَجَابَ لَهُ وَ قَبِلَ مِنْهُ وَ أَطَاعَ اللَّهَ عَزَّ وَ جَلَّ فَأَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ أَدْخَلَ الدَّاعِيَ النَّارَ بِتَرْكِهِ عِلْمَهُ وَ اتِّبَاعِهِ الْهَوَى
And that the people of the Fire would be hurt by the smell of the scholar, neglecter of his knowledge, and that the one of most intense regret and remorse of the people of the Fire would be a man who called a servant to Allah-azwj Mighty and Majestic, so he responded to him and accepted from him, and obeyed Allah-azwj Mighty and Majestic, and Allah-azwj Entered him into the Paradise, and Entered the caller into the Fire due to him having neglected his knowledge and pursued his desires (instead)’.
ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَلَا إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ خَصْلَتَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ طُولُ الْأَمَلِ يُنْسِي الْآخِرَةَ
Then Amir Al-Momineen-asws said: ‘Indeed! The most scared of what I-asws am scared of you are two characteristics – pursuing the desires and long hopes. As for pursuing the desires, it hinders from the Truth, and long hopes make you forget the Hereafter’’.[394]
3- ل، الخصال الْفَامِيُّ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: قَطَعَ ظَهْرِي رَجُلَانِ مِنَ الدُّنْيَا رَجُلٌ عَلِيمُ اللِّسَانِ فَاسِقٌ وَ رَجُلٌ جَاهِلُ الْقَلْبِ نَاسِكٌ هَذَا يَصُدُّ بِلِسَانِهِ عَنْ فِسْقِهِ وَ هَذَا بِنُسُكِهِ عَنْ جَهْلِهِ فَاتَّقُوا الْفَاسِقَ مِنَ الْعُلَمَاءِ وَ الْجَاهِلَ مِنَ الْمُتَعَبِّدِينَ أُولَئِكَ فِتْنَةُ كُلِّ مَفْتُونٍ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يَا عَلِيُّ هَلَاكُ أُمَّتِي عَلَى يَدَيْ كُلِّ مُنَافِقٍ عَلِيمِ اللِّسَانِ
‘Al Khisaal’ – Al Faamy, from Ibn Batat, from Al Barqy, from his father, by his chain,
‘Raising it to Amir Al-Momineen-asws having said: ‘Two (types of) men from the world broke my-asws back – a man eloquent of the tongue who is immoral, and a man ignorant of heart who is a performer of rituals. This one hinders (others) by his tongue of immorality (from knowledge), and this one (hinders others) by his rituals from his ignorance. Therefore, fear the immoral ones from the scholars, and the ignorant ones from the worshippers, they are a Fitna (strife) of all Fitnas (strifes), for I-asws heard Rasool-Allah-saww saying: ‘O Ali-asws! The destruction of my-saww community would be upon the hands of every hypocrite eloquent of tongue’’.[395]
4- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ الْمُنْذِرِ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْفِتَنُ ثَلَاثٌ حُبُّ النِّسَاءِ وَ هُوَ سَيْفُ الشَّيْطَانِ وَ شُرْبُ الْخَمْرِ وَ هُوَ فَخُّ الشَّيْطَانِ وَ حُبُّ الدِّينَارِ وَ الدِّرْهَمِ وَ هُوَ سَهْمُ الشَّيْطَانِ
Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Muhammad Bin Sinan, from Ziyad Bin Al Munzar, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nabata who said,
‘Amir Al-Momineen-asws said: ‘The Fitna (strife) are three – love for the women, and it is a sword of Satan-la; and drinking the wine, and it is a trap of Satan-la; and love of the Dinar (money), and it is an arrow of Satan-la.
فَمَنْ أَحَبَّ النِّسَاءَ لَمْ يَنْتَفِعْ بِعَيْشِهِ وَ مَنْ أَحَبَّ الْأَشْرِبَةَ حَرُمَتْ عَلَيْهِ الْجَنَّةُ وَ مَنْ أَحَبَّ الدِّينَارَ وَ الدِّرْهَمَ فَهُوَ عَبْدُ الدُّنْيَا
The one who loves the women would not benefit by his life, and one who loves drinks (the wine), the Paradise would be Prohibited unto him, and one who loves the Dinar and the Dirham, so he is a slave of the world’’.[396]
5- وَ قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ع الدِّينَارُ دَاءُ الدِّينِ وَ الْعَالِمُ طَبِيبُ الدِّينِ فَإِذَا رَأَيْتُمُ الطَّبِيبَ يَجُرُّ الدَّاءَ إِلَى نَفْسِهِ فَاتَّهِمُوهُ وَ اعْلَمُوا أَنَّهُ غَيْرُ نَاصِحٍ لِغَيْرِهِ
And he said,
‘Isa-as Bin Maryam-as said: ‘The Dinar is a disease of the Religion, and the scholar is a physician of the religion. So when you see the physician drawing the disease unto himself, then accuse him and know that he is not an adviser to others’’.[397]
6- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع قَالَ: إِنَّ فِي جَهَنَّمَ رَحًى تَطْحَنُ أَ فَلَا تَسْأَلُونِّي مَا طِحْنُهَا فَقِيلَ لَهُ وَ مَا طِحْنُهَا يَا أَمِيرَ الْمُؤْمِنِينَ
‘Al Khisaal’ – My father, from Al Humeyri, from Haroun, from Ibn Ziyad,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws: ‘Ali-asws said: ‘In Hell there is a grinder grinding. Will you not ask me what it would be grinding?’ It was said to him-asws, ‘And what would it be grinding, O Amir Al-Momineen-asws?’
قَالَ الْعُلَمَاءُ الْفَجَرَةُ وَ الْقُرَّاءُ الْفَسَقَةُ وَ الْجَبَابِرَةُ الظَّلَمَةُ وَ الْوُزَرَاءُ الْخَوَنَةُ وَ الْعُرَفَاءُ الْكَذِبَةُ
He-asws said: ‘The immoral scholars, and the immoral readers, and the unjust tyrants, and the treacherous Viziers, and the lying gnostic’’.
وَ إِنَّ فِي النَّارِ لَمَدِينَةً يُقَالُ لَهَا الْحَصِينَةُ أَ فَلَا تَسْأَلُونِّي مَا فِيهَا
And in the Fire there is a city called Al Haseyna. Will you not ask me-asws what is therein?’
فَقِيلَ وَ مَا فِيهَا يَا أَمِيرَ الْمُؤْمِنِينَ
It was said, ‘And what is in it, O Amir Al-Momineen-asws?’
فَقَالَ فِيهَا أَيْدِي النَّاكِثِينَ.
He-asws said: ‘Therein are the hands of the breakers (of the allegiance)’’. [398]
7- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَأَيْتُمُ الْعَالِمَ مُحِبّاً لِلدُّنْيَا فَاتَّهِمُوهُ عَلَى دِينِكُمْ فَإِنَّ كُلَّ مُحِبٍّ يَحُوطُ مَا أَحَبَّ
‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Al Qashany, from Al Isfahany, from Al Manqary, from Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘When you see the scholar loving the world, then accuse him upon your Religion, for every lover is encompassed by what he loves’’.[399]
8- وَ قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع لَا تَجْعَلْ بَيْنِي وَ بَيْنَكَ عَالِماً مَفْتُوناً بِالدُّنْيَا فَيَصُدَّكَ عَنْ طَرِيقِ مَحَبَّتِي فَإِنَّ أُولَئِكَ قُطَّاعُ طَرِيقِ عِبَادِيَ الْمُرِيدِينَ إِنَّ أَدْنَى مَا أَنَا صَانِعٌ بِهِمْ أَنْ أَنْزِعَ حَلَاوَةَ مُنَاجَاتِي مِنْ قُلُوبِهِمْ
And he-asws said: ‘Allah-azwj Mighty and Majestic Revealed unto Dawood-as: “Do not make to be between Me-azwj and you-as, a scholar fascinated with the world, for he would block you from the road of My-azwj Love, because they are bandits of My-azwj servants intending Me-azwj. The least of what I-azwj would be Doing with them is that I-azwj shall Remove the sweetness of My-azwj whispering from their hearts’’.[400]
9- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي مُحَمَّدٍ الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ قَالَ هَلْ رَأَيْتَ شَاعِراً يَتَّبِعُهُ أَحَدٌ إِنَّمَا هُمْ قَوْمٌ تَفَقَّهُوا لِغَيْرِ الدِّينِ فَضَلُّوا وَ أَضَلُّوا
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Abu Muhammad Al Khatab, from Ibn Mahboub, from Hamad Ibn Usman,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic: And the poets, the deviators follow them [26:224]. He-asws said: ‘Have you (ever) seen anyone following the poets? But rather, they are a people who are pondering for other than Religion, so they stray and stray (others).[401]
10- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعَذِّبُ سِتَّةً بِسِتٍّ الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِنَةَ بِالْكِبْرِ وَ الْأُمَرَاءَ بِالْجَوْرِ وَ الْفُقَهَاءَ بِالْحَسَدِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرُّسْتَاقِ بِالْجَهْلِ
‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khatab, from Muhammad Bin Aslam Al Jabaly, by his chain,
‘Raising it to Amir Al-Momineen-asws having said: ‘Allah-azwj Mighty and Majestic would Punish six (people) due to six (traits) – The Arabs due to the prejudice, and the Bedouin chiefs due to the arrogance, and the rich ones due to the tyranny, and the jurists due to the envy, and the traders due to the betrayal, and the people of Al-Rastaq (a town) due to the ignorance’’.[402]
11- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْخَشَّابِ عَنِ ابْنِ مِهْرَانَ وَ ابْنِ أَسْبَاطٍ فِيمَا أَعْلَمُ عَنْ بَعْضِ رِجَالِهِمَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مِنَ الْعُلَمَاءِ مَنْ يُحِبُّ أَنْ يَخْزُنَ عِلْمَهُ وَ لَا يُؤْخَذَ عَنْهُ فَذَلِكَ فِي الدَّرْكِ الْأَوَّلِ مِنَ النَّارِ
‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Muhammad Bin Ahmad, from Al Khashab, from Ibn Mihran and Ibn Asbat, as far as I know, from one of their men who said,
‘Abu Abdullah-asws said: ‘From the scholars is one who loves to hoard his knowledge and not to be taken from him, That one would be in the first level of the Fire.
وَ مِنَ الْعُلَمَاءِ مَنْ إِذَا وُعِظَ أَنِفَ وَ إِذَا وَعَظَ عَنَّفَ فَذَاكَ فِي الدَّرْكِ الثَّانِي مِنَ النَّارِ
And from the scholars is one, when he is preached to becomes offensively proud, and when he preaches to other, does so harshly. That one would be in the second level of the Fire.
وَ مِنَ الْعُلَمَاءِ مَنْ يَرَى أَنْ يَضَعَ الْعِلْمَ عِنْدَ ذَوِي الثَّرْوَةِ وَ الشَّرَفِ وَ لَا يَرَى لَهُ فِي الْمَسَاكِينِ وَضْعاً فَذَاكَ فِي الدَّرْكِ الثَّالِثِ مِنَ النَّارِ
And from the scholars is one who see that he should place the knowledge in the presence of the ones with wealth and nobility, and he does not see there to be among the poor any place for it. That one would be in the third level of the Fire.
وَ مِنَ الْعُلَمَاءِ مَنْ يَذْهَبُ فِي عِلْمِهِ مَذْهَبَ الْجَبَابِرَةِ وَ السَّلَاطِينِ فَإِنْ رُدَّ عَلَيْهِ شَيْءٌ مِنْ قَوْلِهِ أَوْ قُصِّرَ فِي شَيْءٍ مِنْ أَمْرِهِ غَضِبَ فَذَاكَ فِي الدَّرْكِ الرَّابِعِ مِنَ النَّارِ
And from the scholars is one who goes in his knowledge with a way of the tyrants and the ruling authorities. So if something is rebutted to him from his words, or is deficient (pointed out) in something from his matters, he is angered. That one would be in the fourth level of the Fire.
وَ مِنَ الْعُلَمَاءِ مَنْ يَطْلُبُ أَحَادِيثَ الْيَهُودِ وَ النَّصَارَى لِيَغْزُرَ بِهِ عِلْمُهُ وَ يَكْثُرَ بِهِ حَدِيثُهُ فَذَاكَ فِي الدَّرْكِ الْخَامِسِ مِنَ النَّارِ
And from the scholars is one who seeks the Ahadeeth of the Jews and the Christians in order to expand his knowledge with it and increase his Ahadeeth with it. That one would be in the fifth level of the Fire.
وَ مِنَ الْعُلَمَاءِ مَنْ يَضَعُ نَفْسَهُ لِلْفُتْيَا وَ يَقُولُ سَلُونِي وَ لَعَلَّهُ لَا يُصِيبُ حَرْفاً وَاحِداً وَ اللَّهُ لَا يُحِبُّ الْمُتَكَلِّفِينَ فَذَاكَ فِي الدَّرْكِ السَّادِسِ مِنَ النَّارِ
And from the scholars is one who places himself for the Fatwas and says, ‘Ask me!’ And perhaps he does not get one word correct, and Allah-azwj does not love the pretenders. That one would be in the sixth level of the Fire.
وَ مِنَ الْعُلَمَاءِ مَنْ يَتَّخِذُ عِلْمَهُ مُرُوءَةً وَ عَقْلًا فَذَاكَ فِي الدَّرْكِ السَّابِعِ مِنَ النَّارِ
And from the scholars is one who takes his knowledge (from) opinions and his intellect. That one would be in the seventh level of the fire’’.[403]
12- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي الْحَسَنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ لِأَصْحَابِهِ تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Abu Al-Hassan Ahmad Bin Muhammad Bin Al Husayn, from his father, from Al Saffar, from Al Qashany, from Isfahany, from Al Minqary, from Hafs who said,
‘I heard Abu Abdullah Ja’far-asws Bin Muhammad-asws saying: ‘Isa-as Bin Maryam-as said to his-as companions: ‘You are learning for the world, and you are being graced in it without any deed, and you are not learning for the Hereafter, and you would not be graced in it except with the deeds.
وَيْلَكُمْ عُلَمَاءَ السَّوْءِ الْأُجْرَةَ تَأْخُذُونَ وَ الْعَمَلَ لَا تَصْنَعُونَ يُوشِكُ رَبُّ الْعَمَلِ أَنْ يَطْلُبَ عَمَلَهُ وَ تُوشِكُوا أَنْ تَخْرُجُوا مِنَ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ مَصِيرُهُ إِلَى آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَ مَا يَضُرُّهُ أَشْهَى إِلَيْهِ مِمَّا يَنْفَعُهُ
Woe be unto, O evil scholars! You are taking recompense, and you are not doing the deeds. Soon, the Lord-azwj of the deeds would be Seeking His-azwj deeds, and soon you will be exiting from the world to the darkness of the grave. How can he happen to be from the people of knowledge, one who is travelling to his Hereafter and he is (still) facing towards his world? And what harms him is greater than what is beneficial to him’’.[404]
13- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ظَهَرَ الْعِلْمُ وَ احْتُرِزَ الْعَمَلُ وَ ائْتَلَفَتِ الْأَلْسُنُ وَ اخْتَلَفَتِ الْقُلُوبُ وَ تَقَاطَعَتِ الْأَرْحَامُ هُنَالِكَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ
‘Sawab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When the knowledge appears and the deeds are observed, and the hearts differ, and the relationships are cut off, over these, Allah-azwj Curses them, so He-azwj Mutes them and Blinds their sights’’.[405]
14- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص سَيَأْتِي عَلَى أُمَّتِي زَمَانٌ لَا يَبْقَى مِنَ الْقُرْآنِ إِلَّا رَسْمُهُ وَ لَا مِنَ الْإِسْلَامِ إِلَّا اسْمُهُ يُسَمَّوْنَ بِهِ وَ هُمْ أَبْعَدُ النَّاسِ مِنْهُ مَسَاجِدُهُمْ عَامِرَةٌ وَ هِيَ خَرَابٌ مِنَ الْهُدَى فُقَهَاءُ ذَلِكَ الزَّمَانِ شَرُّ فُقَهَاءَ تَحْتَ ظِلِّ السَّمَاءِ مِنْهُمْ خَرَجَتِ الْفِتْنَةُ وَ إِلَيْهِمْ تَعُودُ
‘Sawab Al Amaal’ – By this chain, said,
‘Rasool-Allah-saww said: ‘There would be coming an era upon my-saww community, there would not remain from the Quran except for its ritual, nor from Al-Islam except for its name. They would be named by it (as being Muslims) and they would be remotest of the people from it. Their Masjids would be well built and these would be in ruins from the guidance. The jurists of that era would be the evilest jurists ever to have walked until the shade of the sky. The Fitna (sedition) emerge from them, and to them it would return’’.[406]
15- غو، غوالي اللئالي رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: الْفُقَهَاءُ أُمَنَاءُ الرُّسُلِ مَا لَمْ يَدْخُلُوا فِي الدُّنْيَا
‘Gawaly Al La’ali’ – It is reported from the Prophet-saww having said: ‘The jurists are the trustees of the Rasools-as as long as they do not enter into the world’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا دُخُولُهُمْ فِي الدُّنْيَا
It was said, ‘O Rasool-Allah-saww! And what is their entering into the world?’
قَالَ اتِّبَاعُ السُّلْطَانِ فَإِذَا فَعَلُوا ذَلِكَ فَاحْذَرُوهُمْ عَلَى دِينِكُمْ
He-saww said: ‘Following the ruling authorities. When they do that, then be cautious of them upon your Religion’’.[407]
16- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص مَنْ تَعَلَّمَ عِلْماً لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يَصْرِفَ بِهِ النَّاسَ إِلَى نَفْسِهِ يَقُولُ أَنَا رَئِيسُكُمْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ إِنَّ الرِّئَاسَةَ لَا تَصْلُحُ إِلَّا لِأَهْلِهَا فَمَنْ دَعَا النَّاسَ إِلَى نَفْسِهِ وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ
‘Al Ikhtisas’ –
Rasool-Allah-saww said: ‘One who learns knowledge in order to dispute the foolish ones with it, or to boast to the scholars with it, or to turn the people towards him with it saying, ‘I am your leader’, so let him take his seat from the Fire. The governance is not correct except for its rightful ones. So, one who calls the people to himself, and among them there is one who is more knowledgeable than him, Allah-azwj would not even Look (Consider) him on the Day of Qiyamah’’.[408]
17- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع رُبَّ عَالِمٍ قَدْ قَتَلَهُ جَهْلُهُ وَ عِلْمُهُ مَعَهُ لَا يَنْفَعُهُ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘Often a scholar, his ignorance kills him, and his knowledge which is with him does not benefit him’’.[409]
18 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَشَدُّ النَّاسِ بَلَاءً وَ أَعْظَمُهُمْ عَنَاءً مَنْ بُلِيَ بِلِسَانٍ مُطْلَقٍ وَ قَلْبٍ مُطْبَقٍ فَهُوَ لَا يُحْمَدُ إِنْ سَكَتَ وَ لَا يُحَسَّنُ إِنْ نَطَقَ
‘Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘The most severe of the people of affliction and of the greatest burden is one who is afflicted by an unrestrained tongue, and a compliant heart, for he is not praised if he is silent, and is no good if he speaks’’.[410]
19- وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعاً يَنْتَزِعُهُ مِنَ النَّاسِ وَ لَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ حَتَّى إِذَا لَمْ يَبْقَ عَالِمٌ اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا
And Rasool-Allah-saww said: ‘Allah-azwj does not Capture the knowledge with a snatch, Snatching it from the people, but He-azwj Captures the knowledge by Capturing (causing to die) the scholar, until when there does not remain a scholar, the people take the ignoramuses are chiefs, so they ask them, and they issue Fatwas without knowledge, thus going astray and straying (others)’’.[411]
20 مُنْيَةُ الْمُرِيدِ، عَنِ النَّبِيِّ ص قَالَ: إِنِّي لَا أَتَخَوَّفُ عَلَى أُمَّتِي مُؤْمِناً وَ لَا مُشْرِكاً فَأَمَّا الْمُؤْمِنُ فَيَحْجُزُهُ إِيمَانُهُ وَ أَمَّا الْمُشْرِكُ فَيَقْمَعُهُ كُفْرُهُ وَ لَكِنْ أَتَخَوَّفُ عَلَيْكُمْ مُنَافِقاً عَلِيمَ اللِّسَانِ يَقُولُ مَا تَعْرِفُونَ وَ يَعْمَلُ مَا تُنْكِرُونَ
‘Muniyat Al Mureed’ –
‘From the Prophet-saww having said: ‘I-asws am not scared upon my-saww community of a Momin or a Polytheist. As for the Momin, his Eman would preserve him, and as for the Polytheists, his Kufr would suppress him, but I-saww fear upon you a hypocrite of an eloquent tongue saying what you are recognising and he does what you are denying’’.[412]
21- وَ قَالَ ص إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ بَعْدِي كُلُّ مُنَافِقٍ عَلِيمِ اللِّسَانِ
And he-saww said: ‘The scariest of what I-saww am scared of upon you all after me-saww is every hypocrite of an eloquent tongue’’.[413]
22- وَ قَالَ ص أَلَا إِنَّ شَرَّ الشَّرِّ شِرَارُ الْعُلَمَاءِ وَ إِنَّ خَيْرَ الْخَيْرِ خِيَارُ الْعُلَمَاءِ
And he-saww said: ‘Indeed! The evilest of all evils are the evil scholars, and the best of the best are the good scholars’’.[414]
23- وَ قَالَ ص مَنْ قَالَ أَنَا عَالِمٌ فَهُوَ جَاهِلٌ
And he-saww said: ‘One who says, ‘I am knowledgeable’, he is ignorant’’.[415]
24- وَ قَالَ ص يَظْهَرُ الدِّينُ حَتَّى يُجَاوِزَ الْبِحَارَ وَ يُخَاضُ الْبِحَارُ فِي سَبِيلِ اللَّهِ ثُمَّ يَأْتِي مِنْ بَعْدِكُمْ أَقْوَامٌ يَقْرَءُونَ الْقُرْآنَ يَقُولُونَ قَرَأْنَا الْقُرْآنَ مَنْ أَقْرَأُ مِنَّا وَ مَنْ أَفْقَهُ مِنَّا وَ مَنْ أَعْلَمُ مِنَّا
And he-saww said: ‘The Religion will prevail until it goes beyond the oceans, and rush into the Way of Allah-azwj. Then there would come from after you, some people who would be reading the Quran, saying, ‘We read the Quran, who is more well read than us? And who is or more understanding than us? And who is more knowledgeable than us?’
ثُمَّ الْتَفَتَ إِلَى أَصْحَابِهِ فَقَالَ هَلْ فِي أُولَئِكَ مِنْ خَيْرٍ قَالُوا لَا
Then he-saww turned towards his-saww companions and he-saww said: ‘Is there any good in them?’ They said, ‘No’.
قَالَ أُولَئِكَ مِنْكُمْ مِنْ هَذِهِ الْآيَةِ وَ أُولئِكَ هُمْ وَقُودُ النَّارِ
He-saww said: ‘They would be from you all, from this Verse: and these are they who are the fuel of the Fire [3:10]’’.[416]
25- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَصَمَ ظَهْرِي عَالِمٌ مُتَهَتِّكٌ وَ جَاهِلٌ مُتَنَسِّكٌ فَالْجَاهِلُ يَغُشُّ النَّاسَ بِتَنَسُّكِهِ وَ الْعَالِمُ يَغُرُّهُمْ بِتَهَتُّكِهِ
And Amir Al-Momineen-asws said: ‘My-asws back is split by an immoral scholar, and an ignorant ritualist. As for the ignorant one, he overwhelms the people by his ritual performance, and the scholar deceives them by his immorality’’.[417]
[1] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 1
[2] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 2
[3] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 3
[4] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 4
[5] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 5
[6] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 6
[7] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 7
[8] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 8
[9] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 9
[10] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 10
[11] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 11
[12] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 12
[13] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 13
[14] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 14
[15] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 15
[16] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 16
[17] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 17
[18] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 18
[19] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 19
[20] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 20
[21] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 21
[22] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 22
[23] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 23
[24] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 24
[25] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 25
[26] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 26
[27] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 27
[28] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 28
[29] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 29
[30] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 30
[31] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 31
[32] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 32
[33] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 33
[34] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 34
[35] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 35
[36] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 36
[37] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 37
[38] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 38
[39] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 39
[40] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 40
[41] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 41
[42] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 42
[43] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 43
[44] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 44
[45] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 45
[46] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 46
[47] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 47
[48] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 48
[49] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 49
[50] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 50
[51] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 51
[52] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 52
[53] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 53
[54] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 54
[55] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 55
[56] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 56
[57] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 57
[58] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 58
[59] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 59
[60] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 60
[61] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 61
[62] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 62
[63] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 63
[64] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 64
[65] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 65
[66] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 66
[67] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 67
[68] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 68
[69] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 69
[70] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 70
[71] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 71
[72] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 72
[73] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 73
[74] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 74
[75] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 75
[76] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 76
[77] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 77
[78] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 78
[79] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 79
[80] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 80
[81] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 81
[82] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 82
[83] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 83
[84] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 84
[85] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 85
[86] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 86
[87] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 87
[88] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 88
[89] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 89
[90] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 90
[91] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 91
[92] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 92
[93] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 1
[94] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 2
[95] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 3
[96] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 4
[97] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 5
[98] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 6
[99] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 7
[100] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 8
[101] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 9
[102] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 10
[103] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 11
[104] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 12
[105] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 13
[106] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 14
[107] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 15
[108] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 16
[109] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 17
[110] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 18
[111] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 19
[112] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 20
[113] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 21
[114] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 22
[115] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 23
[116] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 24
[117] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 25
[118] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 26
[119] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 27
[120] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 28
[121] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 29
[122] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 30
[123] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 31
[124] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 32
[125] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 33
[126] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 34
[127] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 35
[128] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 36
[129] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 37
[130] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 38
[131] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 39
[132] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 40
[133] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 41
[134] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 42
[135] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 43
[136] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 44
[137] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 45
[138] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 46
[139] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 47
[140] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 48
[141] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 49
[142] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 50
[143] Bihar Al Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 51
[144] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 52
[145] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 53
[146] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 54
[147] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 55
[148] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 56
[149] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 57
[150] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 58
[151] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 59
[152] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 60
[153] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 61
[154] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 62
[155] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 63
[156] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 64
[157] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 65
[158] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 66
[159] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 67
[160] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 68
[161] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 69
[162] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 70
[163] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 9 H 71
[164] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 1
[165] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 2
[166] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 3
[167] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 4
[168] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 5
[169] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 6
[170] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 7
[171] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 8
[172] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 9
[173] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 10
[174] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 11
[175] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 12
[176] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 13
[177] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 14
[178] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 15
[179] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 16
[180] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 17
[181] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 18
[182] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 19
[183] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 10 H 20
[184] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 1
[185] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 2
[186] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 3
[187] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 4
[188] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 5
[189] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 6
[190] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 7
[191] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 8
[192] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 9
[193] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 10
[194] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 11
[195] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 12
[196] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 13
[197] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 14
[198] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 15
[199] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 16
[200] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 17
[201] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 18
[202] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 19
[203] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 20
[204] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 21
[205] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 22
[206] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 23
[207] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 24
[208] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 25
[209] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 26
[210] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 27
[211] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 28
[212] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 29
[213] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 30
[214] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 31
[215] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 32
[216] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 33
[217] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 34
[218] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 35
[219] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 36
[220] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 37
[221] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 38
[222] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 39
[223] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 40
[224] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 41
[225] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 11 H 42
[226] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 1
[227] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 2
[228] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 3
[229] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 4
[230] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 5
[231] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 6
[232] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 7
[233] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 8
[234] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 9
[235] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 10
[236] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 11
[237] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 12
[238] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 13
[239] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 14
[240] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 12 H 15
[241] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 1
[242] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 2
[243] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 3
[244] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 4
[245] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 5
[246] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 6
[247] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 7
[248] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 8
[249] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 9
[250] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 10
[251] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 11
[252] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 12
[253] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 13
[254] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 14
[255] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 15
[256] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 16
[257] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 17
[258] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 18
[259] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 19
[260] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 20
[261] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 21
[262] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 22
[263] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 23
[264] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 24
[265] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 25
[266] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 26
[267] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 27
[268] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 28
[269] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 29
[270] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 30
[271] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 31
[272] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 32
[273] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 33
[274] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 34
[275] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 35
[276] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 36
[277] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 37
[278] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 38
[279] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 39
[280] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 40
[281] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 41
[282] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 42
[283] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 43
[284] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 44
[285] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 45
[286] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 46
[287] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 47
[288] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 48
[289] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 49
[290] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 50
[291] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 51
[292] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 52
[293] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 53
[294] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 54
[295] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 55
[296] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 56
[297] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 57
[298] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 58
[299] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 59
[300] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 60
[301] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 61
[302] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 62
[303] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 63
[304] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 64
[305] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 65
[306] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 66
[307] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 67
[308] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 68
[309] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 69
[310] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 70
[311] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 71
[312] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 72
[313] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 73
[314] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 74
[315] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 75
[316] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 76
[317] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 77
[318] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 78
[319] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 79
[320] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 80
[321] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 81
[322] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 82
[323] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 83
[324] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 13 H 84
[325] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 1
[326] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 2
[327] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 3
[328] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 4
[329] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 5
[330] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 6
[331] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 7
[332] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 8
[333] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 9
[334] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 10
[335] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 11
[336] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 12
[337] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 13
[338] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 14
[339] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 15
[340] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 16
[341] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 17
[342] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 18
[343] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 19
[344] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 20
[345] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 21
[346] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 22
[347] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 23
[348] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 24
[349] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 25
[350] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 26
[351] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 27
[352] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 28
[353] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 29
[354] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 30
[355] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 31
[356] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 32
[357] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 33
[358] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 34
[359] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 35
[360] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 36
[361] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 37
[362] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 38
[363] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 39
[364] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 40
[365] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 41
[366] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 42
[367] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 43
[368] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 44
[369] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 45
[370] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 46
[371] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 47
[372] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 48
[373] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 49
[374] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 50
[375] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 51
[376] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 52
[377] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 53
[378] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 54
[379] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 55
[380] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 56
[381] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 57
[382] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 58
[383] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 59
[384] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 60
[385] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 61
[386] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 62
[387] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 63
[388] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 64
[389] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 65
[390] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 66
[391] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 67
[392] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 68
[393] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 1
[394] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 2
[395] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 3
[396] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 4
[397] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 5
[398] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 6
[399] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 7
[400] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 8
[401] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 9
[402] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 10
[403] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 11
[404] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 12
[405] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 13
[406] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 14
[407] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 15
[408] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 16
[409] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 17
[410] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 18
[411] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 19
[412] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 20
[413] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 21
[414] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 22
[415] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 23
[416] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 24
[417] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 15 H 25