BIHAR AL-ANWAAR
Part 2 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 16 النهي عن القول بغير علم و الإفتاء بالرأي و بيان شرائطه
CHAPTER 16 – THE FORBIDDANCE OF SPEAKING WITHOUT KNOWLEDGE, AND ISSUING OF FATWAS BY OPINION, AND EXPLANATION OF ITS STIPULATIONS
الآيات البقرة فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هذا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَناً قَلِيلًا فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَ وَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ
The Verses – (Surah) Al Baqarah: So woe be unto those who are writing the Book with their own hands, then they are saying, ‘This is from the Presence of Allah-azwj’, in order to be taking a small price through it. So, woe is for them from what they hands wrote, and woe is for them from what they are earning [2:79].
و قال تعالى أَمْ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ
or are you saying upon Allah what you are not knowing?’ [2:80].
آل عمران وَ إِنَّ مِنْهُمْ لَفَرِيقاً يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتابِ لِتَحْسَبُوهُ مِنَ الْكِتابِ وَ ما هُوَ مِنَ الْكِتابِ وَ يَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَ ما هُوَ مِنْ عِنْدِ اللَّهِ وَ يَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَ هُمْ يَعْلَمُونَ
(Surah) Aal e Imran-as – Most surely there is a party among those who are twisting their tongues with the Book it order for it to be Reckoned as being from the Book, and it is not from the Book; and they are saying, ‘It is from the Presence of Allah’, and it is not from the Presence of Allah; and they are saying the lie upon Allah while they are knowing [3:78].
و قال تعالى فَمَنِ افْتَرى عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذلِكَ فَأُولئِكَ هُمُ الظَّالِمُونَ
So the one who forges the lie upon Allah from after that (establishment of truth), they are the unjust ones [3:94].
النساء انْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَ كَفى بِهِ إِثْماً مُبِيناً
(Surah) Al Nisaa: Look how they are fabricating the lie upon Allah, and it shall be sufficed with as a manifest sin [4:50].
المائدة وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ
(Surah) Al Maida: And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44].
و قال وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الظَّالِمُونَ
And Said: And the one who does not judge with what Allah Revealed, so them, they are the unjust [5:45].
و قال وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْفاسِقُونَ
And Said: And the one who does not judge with what Allah Revealed, so them, they are the transgressors [5:47].
و قال تعالى وَ لكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَ أَكْثَرُهُمْ لا يَعْقِلُونَ
And the Exalted: but those who are committing Kufr are fabricating the lie upon Allah-azwj, and most of them are not understanding [5:103].
الأنعام وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِآياتِهِ إِنَّهُ لا يُفْلِحُ الظَّالِمُونَ
(Surah) Al Anaam: And who is more unjust than the one who fabricates a lie upon Allah or belies His Signs? Surely the unjust ones will not succeed [6:21].
و قال تعالى افْتِراءً عَلَيْهِ سَيَجْزِيهِمْ بِما كانُوا يَفْتَرُونَ و قال تعالى قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلادَهُمْ سَفَهاً بِغَيْرِ عِلْمٍ وَ حَرَّمُوا ما رَزَقَهُمُ اللَّهُ افْتِراءً عَلَى اللَّهِ قَدْ ضَلُّوا وَ ما كانُوا مُهْتَدِينَ
And the Exalted Said: fabricating upon Him. He will be Recompensing them due to what they were fabricating [6:138] They have incurred losses, those who are killing their children foolishly, without knowledge, and they are forbidding what Allah has graced them, fabricating against Allah. They have strayed, and they were not rightly Guided [6:140].
الأعراف قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ إلى قوله وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ
(Surah) Al A’raaf: Say: ‘But rather, My Lord Prohibited the immoralities – up to His-azwj Words: and that you say upon Allah what you don’t know’ [7:33].
و قال تعالى وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِآياتِهِ
And the Exalted Said: So, who is more unjust than the one who fabricates a lie upon Allah or belies His Signs? [7:37].
و قال تعالى أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثاقُ الْكِتابِ أَنْ لا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَ
And the Exalted Said: Was not a Covenant of the Book Taken upon them that they would not be saying upon Allah except the Truth [7:169].
يونس فَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِآياتِهِ إِنَّهُ لا يُفْلِحُ الْمُجْرِمُونَ
(Surah) Yunus-as: So, who is more unjust than the one who fabricates a lie upon Allah or belies His Signs? Surely, the criminals will not succeed [10:17].
و قال تعالى قُلْ أَ رَأَيْتُمْ ما أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَراماً وَ حَلالًا قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ وَ ما ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيامَةِ
And the Exalted Said: Say: ‘What is your view of what Allah Sent down for you of sustenance, so you are making (some) of it Prohibited and Permissible?’ Say: ‘Did Allah Permit for you, or are you fabricating upon Allah?’ [10:59] And what are the thoughts of those who are fabricating the lie upon Allah, of the Day of Qiyamah? [10:60].
و قال أَ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لا يُفْلِحُونَ مَتاعٌ فِي الدُّنْيا ثُمَّ إِلَيْنا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذابَ الشَّدِيدَ بِما كانُوا يَكْفُرُونَ
And Said: Are you saying upon Allah what you are not knowing? [10:68] Say: ‘Surely those who are fabricating the lie upon Allah will not be successful [10:69] A provision in the world, then to Us would be their return, then We shall Make them taste the severe Punishment due to their having committed Kufr [10:70].
هود وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أُولئِكَ يُعْرَضُونَ عَلى رَبِّهِمْ وَ يَقُولُ الْأَشْهادُ هؤُلاءِ الَّذِينَ كَذَبُوا عَلى رَبِّهِمْ أَلا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ
(Surah) Hud-as: And who is more unjust than the one who fabricates a lie upon Allah? They would be presented to their Lord and the witnesses would be saying, ‘They are those who belied upon their Lord. Indeed, the Curse of Allah is upon the unjust [11:18].
النحل إِنَّما يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ بِآياتِ اللَّهِ
(Surah) Al Nahl: But rather, the lie is fabricated by those who do not believe in the Signs of Allah [16:105].
و قال تعالى وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هذا حَلالٌ وَ هذا حَرامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لا يُفْلِحُونَ مَتاعٌ قَلِيلٌ وَ لَهُمْ عَذابٌ أَلِيمٌ
And the Exalted Said: And do not say when your tongues describe the lie, ‘This is Permissible and this is Prohibited’, to fabricate the lie upon Allah. Surely, those who are fabricating the lie upon Allah will not succeed [16:116] A little enjoyment, and for them would be a painful Punishment [16:117].
الكهف فَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً
(Surah) Al Kahf: Then who is more unjust than the one who fabricates a lie upon Allah?’ [18:15].
طه قالَ لَهُمْ مُوسى وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِباً فَيُسْحِتَكُمْ بِعَذابٍ وَ قَدْ خابَ مَنِ افْتَرى
(Surah) Ta Ha: Musa said to them: ‘Woe be unto you! Do not fabricate a lie upon Allah for He would Destroy you all with Punishment, and the one who fabricates would be disappointed’ [20:61].
النور وَ تَقُولُونَ بِأَفْواهِكُمْ ما لَيْسَ لَكُمْ بِهِ عِلْمٌ وَ تَحْسَبُونَهُ هَيِّناً وَ هُوَ عِنْدَ اللَّهِ عَظِيمٌ
(Surah) Al Noor: and you were saying with your mouths what there wasn’t any knowledge for you of it, and you were reckoning it as trivial, and it, in the Presence of Allah, is grievous [24:15].
العنكبوت وَ لَيُسْئَلُنَّ يَوْمَ الْقِيامَةِ عَمَّا كانُوا يَفْتَرُونَ
(Surah) Al Ankabout: and they would be Questioned on the Day of Qiyamah about what they were fabricating [29:13].
و قال تعالى وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جاءَهُ أَ لَيْسَ فِي جَهَنَّمَ مَثْوىً لِلْكافِرِينَ
And the Exalted Said: And who is more unjust than the one who fabricates a lie against Allah, or belies the Truth when it came to him? Isn’t the abode of the Kafirs in Hell? [29:68].
لقمان وَ مِنَ النَّاسِ مَنْ يُجادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَ لا هُدىً وَ لا كِتابٍ مُنِيرٍ
(Surah) Luqman-as: And from the people is one who disputes regarding Allah without any Knowledge nor any Guidance, nor any illuminating Book [31:20].
الزمر فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَ كَذَّبَ بِالصِّدْقِ إِذْ جاءَهُ أَ لَيْسَ فِي جَهَنَّمَ مَثْوىً لِلْكافِرِينَ
(Surah) Al Zumar: So who is more unjust than the one who lies upon Allah and belies the truth when it comes to him? Isn’t in Hell an abode for the Kafirs? [39:32].
و قال تعالى وَ يَوْمَ الْقِيامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ أَ لَيْسَ فِي جَهَنَّمَ مَثْوىً لِلْمُتَكَبِّرِينَ
And the Exalted Said: Yes! My Signs had come to you, but you belied them and were arrogant, and you were from the Kafirs! [39:59].
الجاثية وَ ما لَهُمْ بِذلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ
(Surah) Al Jaasiya: And there is no knowledge for them with that. Surely they are only guessing [45:24].
الأحقاف أَمْ يَقُولُونَ افْتَراهُ قُلْ إِنِ افْتَرَيْتُهُ فَلا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئاً
(Surah) Al Ahqaaf: Or they are saying, ‘He has fabricated it’. Say: ‘If I have fabricated it, then you will not be controlling anything for me from Allah (anyhow) [46:8].
الصف وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ الْكَذِبَ وَ هُوَ يُدْعى إِلَى الْإِسْلامِ
And who is more unjust than the one who fabricates the lie upon Allah and he is invited to Al-Islam? [61:7].
الحاقة وَ لَوْ تَقَوَّلَ عَلَيْنا بَعْضَ الْأَقاوِيلِ لَأَخَذْنا مِنْهُ بِالْيَمِينِ ثُمَّ لَقَطَعْنا مِنْهُ الْوَتِينَ فَما مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حاجِزِينَ
And if he were to say (fabricate) upon Us some of the sayings [69:44] We would have Seized him by the right hand, [69:45] Then We would certainly have cut off the aorta (vein) from him [69:46] So there would not have been one from you to block from it [69:47].
الجن وَ أَنَّا ظَنَنَّا أَنْ لَنْ تَقُولَ الْإِنْسُ وَ الْجِنُّ عَلَى اللَّهِ كَذِباً
(Surah) Al Jinn: And surely we never thought that the humans and the Jinn would be saying a lie upon Allah’ [72:5].
1 كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ خَالِدِ بْنِ رَاشِدٍ عَنْ مَوْلًى لِعَبِيدَةَ السَّلْمَانِيِّ قَالَ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ع عَلَى مِنْبَرٍ لَهُ مِنْ لَبِنٍ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ وَ لَا تُفْتُوا النَّاسَ بِمَا لَا تَعْلَمُونَ إِنَّ رَسُولَ اللَّهِ ص قَالَ قَوْلًا آلَ مِنْهُ إِلَى غَيْرِهِ وَ قَالَ قَوْلًا وُضِعَ عَلَى غَيْرِ مَوْضِعِهِ وَ كُذِبَ عَلَيْهِ
The book of Aasim Bin Humeyd, from Khalid Bin Rashid, from a slave of Ubeyda Al Salmany who said,
‘Amir Al-Momineen-asws preached to us upon a pulpit of his-asws. He praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! Fear Allah-azwj and do not issue Fatwas to the people with what you do not know. Rasool-Allah-saww said a word, they transferred it from him-asws to others, and he-saww said a word, they placed it upon other than its (proper) place and belied upon him-saww.
فَقَامَ إِلَيْهِ عَلْقَمَةُ وَ عَبِيدَةُ السَّلْمَانِيُّ فَقَالا يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا نَصْنَعُ بِمَا قَدْ خُبِّرْنَا فِي هَذَا الصُّحُفِ عَنْ أَصْحَابِ مُحَمَّدٍ ص
Alqama and Ubeyda stood up to him-asws and they said, ‘O Amir Al-Momineen-asws! So what shall we do with what we have been informed in this Parchment (Quran) about the companions of Muhammad-saww?’
قَالَ سَلَا عَنْ ذَلِكَ عُلَمَاءَ آلِ مُحَمَّدٍ ص كَأَنَّهُ يَعْنِي نَفْسَهُ
He-asws said: ‘You should both ask about that, the scholars-asws of the Progeny of Muhammad-saww’. It is as if he-asws meant himself-asws’’.[1]
2- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ مُعَلًّى عَنِ ابْنِ أَسْبَاطٍ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ الْبَاقِرَ ع مَا حَقُّ اللَّهِ عَلَى الْعِبَادِ
‘Al Amaali’ of Al Sadouq – Ibn Masroor, from Ibn Aamir, from Moala, from Ibn Asbaat, from Ja’far Bin Sama’at, from someone else, from Zurara Bin Ayn who said,
‘I asked Abu Ja’far Al-Baqir-asws, ‘What is a Right of Allah-azwj upon the servants?’
قَالَ أَنْ يَقُولُوا مَا يَعْلَمُونَ وَ يَقِفُوا عِنْدَ مَا لَا يَعْلَمُونَ
He-asws said: ‘That they should speak only what they know and refrain from what they do not know’.[2]
3- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي يَعْقُوبَ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَيَّرَ عِبَادَهُ بِآيَتَيْنِ مِنْ كِتَابِهِ أَنْ لَا يَقُولُوا حَتَّى يَعْلَمُوا وَ لَا يَرُدُّوا مَا لَمْ يَعْلَمُوا
‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Ibn Abu Umeyr, from Yunus Bin Yaqoub, from Abu Yaqoub Is’haq Bin Abdullah,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘Allah-azwj Blessed and Exalted Warned His-azwj servants by two Verses from His-azwj Book, that they should not be speaking until they know, nor should they reject what they do not know.
قَالَ اللَّهُ عَزَّ وَ جَلَ أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثاقُ الْكِتابِ أَنْ لا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَ وَ قَالَ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ
Allah-azwj Mighty and Majestic Said: Was not a Covenant of the Book Taken upon them that they would not be saying upon Allah except the Truth [7:169]. And Said: But, they are belying what they have no comprehension of its Knowledge, and its explanation has not yet come to them [10:39]’’.[3]
4- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ لِرَجُلٍ وَ هُوَ يُوصِيهِ خُذْ مِنِّي خَمْساً لَا يَرْجُوَنَّ أَحَدُكُمْ إِلَّا بِرَبِّهِ وَ لَا يَخَافُ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحْيِي أَنْ يَتَعَلَّمَ مَا لَمْ يَعْلَمْ وَ لَا يَسْتَحْيِي إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ وَ اعْلَمُوا أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ
‘Qurb Al Isnaad’ – Abu Al Bakhtary,
‘From Ja’far-asws, from his-asws father-asws that Ali-asws said to a man and he-asws was advising him: ‘Take five from me-asws – Not one of you should not hope except with his Lord-azwj, nor fear except his sins, nor be embarrassed from learning what he does not know, nor be embarrassed when he is asked about what he does not know that he should be saying, ‘I don’t know’. And know that the patience is from the Eman is at the status of the head of the body’’.[4]
5- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنْ مُفَضَّلِ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَنْهَاكَ عَنْ خَصْلَتَيْنِ فِيهِمَا هَلْكُ الرِّجَالِ أَنْ تَدِينَ اللَّهَ بِالْبَاطِلِ وَ تُفْتِيَ النَّاسَ بِمَا لَا تَعْلَمُ
‘Al Khisaal’ – My father, from Muhammad Al Attar, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ali Bin Al Hakam, from Ibn Umeyra, from Mufazzal Bin Yazeed who said,
‘Abu Abdullah-asws said: ‘I-asws forbid you from two characteristics regarding which the men are destroyed – to make it a Religion with the falsehood, and issue Fatwas to the people with what you do not know’’.[5]
6- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنِ ابْنِ الْحَجَّاجِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع إِيَّاكَ وَ خَصْلَتَيْنِ فِيهِمَا هَلَكَ مَنْ هَلَكَ إِيَّاكَ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ أَوْ تَدِينَ بِمَا لَا تَعْلَمُ
‘Al Khisaal’ – My father, from Ali, from his father, from Al Yaqteeny, from Yunus, from Ibn Al Hajjaj who said,
‘Abu Abdullah-asws said to me: ‘Beware of two characteristics regarding which are destroyed the ones who are destroyed. Beware of issuing Fatwas to the people by your opinion, or making a Religion with what you do not know.[6]
7- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْوَاسِطِيِّ يَرْفَعُهُ إِلَى زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنْ حَقِيقَةِ الْإِيمَانِ أَنْ تُؤْثِرَ الْحَقَّ وَ إِنْ ضَرَّكَ عَلَى الْبَاطِلِ وَ إِنْ نَفَعَكَ وَ أَنْ لَا يَجُوزَ مَنْطِقُكَ عِلْمَكَ
‘Al Khisaal’ – Ibn Al Mutawakkal, from Muhammad Al Attar, from Al Ash’ary, from Al Wasity, raising it to Zurara,
‘From Abu Abdullah-asws having said: ‘From the realities of the Eman is that you prefer the Truth and even if it harms you, and upon the falsehood and even if it benefits you, and even if the logic of your knowledge does not allow it.[7]
8- ل، الخصال أَبُو مَنْصُورٍ أَحْمَدُ بْنُ إِبْرَاهِيمَ عَنْ زَيْدِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنْ أَبِي الْقَاسِمِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الطَّائِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع خَمْسٌ لَوْ رَحَلْتُمْ فِيهِنَّ مَا قَدَرْتُمْ عَلَى مِثْلِهِنَّ لَا يَخَافُ عَبْدٌ إِلَّا ذَنْبَهُ وَ لَا يَرْجُو إِلَّا رَبَّهُ عَزَّ وَ جَلَّ وَ لَا يَسْتَحْيِي الْجَاهِلُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ وَ لَا يَسْتَحْيِي أَحَدٌ إِذَا لَمْ يَعْلَمْ أَنْ يَتَعَلَّمَ
Abu Mansour Ahmad Bin Ibrahim, from Zayd Bin Muhammad al Baghdady, from Abu Al Qasim Abdullah Bin Ahmad Al Taiy, from his father,
‘From Ali-asws Bin Musa Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Five (matters), if you were to adopt these, you will not be able upon the likes of these – A servant should not fear except his sins, nor should he hope except in his Lord-azwj Mighty and Majestic, nor should the ignorant one be embarrassed when he is asked about what he does not know, that he should be saying, ‘Allah-azwj is more Knowing’, nor should anyone be embarrassed when he does not know that he learns.
وَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ
And the patience from the Eman is at the status of the head to the body, and there is no Eman from the one who has no patience for him’’.[8]
9- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا ع مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ لَا يَسْتَحْيِي الْجَاهِلُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَتَعَلَّمَ وَ لَا يَسْتَحْيِي أَحَدُكُمْ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ
‘Uyoun Akhbar Al-Reza-asws’ – By three chains from Al-Reza-asws, similar to it except that in it is: ‘And the ignorant one should not be embarrassed when he is asked about what he does not know that he learns, nor should any of you be embarrassed when he is asked about what he does not know that he should be saying, ‘I don’t know’’.[9]
10- ل، الخصال الْحَسَنُ بْنُ مُحَمَّدٍ السَّكُونِيُّ بِالْكُوفَةِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحَضْرَمِيِّ عَنْ سَعِيدِ بْنِ عَمْرٍو الْأَشْعَثِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الشَّعْبِيِّ قَالَ قَالَ عَلِيٌّ ع خُذُوا عَنِّي كَلِمَاتٍ لَوْ رَكِبْتُمُ الْمَطِيَّ فَأَنْضَيْتُمُوهَا لَمْ تُصِيبُوا مِثْلَهُنَّ أَلَّا يَرْجُوَ أَحَدٌ إِلَّا رَبَّهُ وَ لَا يَخَافَ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحْيِيَ إِذَا لَمْ يَعْلَمْ أَنْ يَتَعَلَّمَ وَ لَا يَسْتَحْيِيَ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ وَ اعْلَمُوا أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا خَيْرَ فِي جَسَدٍ لَا رَأْسَ لَهُ
‘Al Khisaal – Al-Hassan Bin Muhammad Al Sakuny at Al Kufa, from Muhammad Bin Abdullah Al Hazramy, from Saeed Bin Umar and Al Ash’as, from Sufyan Bin Ayayna, from Sa’aby who said,
‘Ali-asws said: ‘Take words from me-asws, if you were to ride a donkey to attain these, you will not attain the likes of these: ‘No one should hope except to his Lord-azwj, nor fear except his sins, nor be embarrassed when he does not know that he learns, nor be embarrassed when he is asked about what he does not know that he should be saying, ‘Allah-azwj is more Knowing’. And know that the patience from the Eman is as the status of the head from the body, and there is no good in a body having no head for it’’.[10]
11- ن، عيون أخبار الرضا عليه السلام أَبِي عَنِ الْحَسَنِ بْنِ أَحْمَدَ الْمَالِكِيِّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ عَنِ الرِّضَا ع فِي خَبَرٍ طَوِيلٍ قَالَ: يَا ابْنَ أَبِي مَحْمُودٍ إِذَا أَخَذَ النَّاسُ يَمِيناً وَ شِمَالًا فَالْزَمْ طَرِيقَتَنَا فَإِنَّهُ مَنْ لَزِمَنَا لَزِمْنَاهُ وَ مَنْ فَارَقَنَا فَارَقْنَاهُ
‘Uyoun Akhbar Al-Reza-asws’ – My father, from Al-Hassan Bi Ahmad Al Maliky, from his father, from Ibrahim Bin Abu Mahmoud,
‘From Al-Reza-asws in a lengthy Hadeeth, said: ‘O Ibn Abu Mahmoud! When the people take to the right and to the left, then necessitate (for yourself) our-asws way, for the one who sticks with us-asws, we-asws will stick with him, and one who separates from us-asws, we-asws will separate from him.
إِنَّ أَدْنَى مَا يُخْرِجُ الرَّجُلَ مِنَ الْإِيمَانِ أَنْ يَقُولَ لِلْحَصَاةِ هَذِهِ نَوَاةٌ ثُمَّ يَدِينَ بِذَلِكَ وَ يَبْرَأَ مِمَّنْ خَالَفَهُ
The least of what the man exits from the Eman by is that he is saying for the pebble, ‘This is a kernel’. Then he makes it a Religion with that and disavows from the ones who oppose him.
يَا ابْنَ أَبِي مَحْمُودٍ احْفَظْ مَا حَدَّثْتُكَ بِهِ فَقَدْ جَمَعْتُ لَكَ فِيهِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ
O Ibn Abu Mahmoud! Memorise what I-asws am narrating to you with, for I-asws have gathered for you therein the good of the world and the Hereafter’’.[11]
12- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ لَعَنَهُ مَلَائِكَةُ السَّمَاوَاتِ وَ الْأَرْضِ
‘Uyoun Akhbar Al-Reza-asws’ – by the three chains,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘One who issues Fatwas to the people without knowledge, is cursed by the Angels of the skies and the earth’’.[12]
13- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَيْسَ لَكَ أَنْ تَقْعُدَ مَعَ مَنْ شِئْتَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
Ibn Al Mutawakkil, from Al Sa’ad Abady, from Al Barqy, from Abdul Al Azeem Al Husny,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws Bin Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws Bin Al Husayn-asws said: ‘It isn’t for you that you sit with anyone you so like to, because Allah-azwj Blessed and Exalted is Saying: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68].
وَ لَيْسَ لَكَ أَنْ تَتَكَلَّمَ بِمَا شِئْتَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ- وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ وَ لِأَنَّ رَسُولَ اللَّهِ ص قَالَ رَحِمَ اللَّهُ عَبْداً قَالَ خَيْراً فَغَنِمَ أَوْ صَمَتَ فَسَلِمَ
And it isn’t for you that you speak with whatever you like to, because Allah-azwj Mighty and Majestic Said: And do not stand on what there isn’t any knowledge for you of it [17:36], and because Rasool-Allah-saww said: ‘May Allah-azwj be Merciful on a servant who says good (things), so he obtains (something), or remains silent, so he is safe.
وَ لَيْسَ لَكَ أَنْ تَسْمَعَ مَا شِئْتَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
And it isn’t for you that you listen to whatever you like to, because Allah-azwj Mighty and Majestic is Saying: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]’’.[13]
14- مع، معاني الأخبار الْعِجْلِيُّ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنِ اسْتَأْكَلَ بِعِلْمِهِ افْتَقَرَ
‘Ma’any Al Akhbar’ – Al Ajaly, from Ibn Zakariya Al Qataan, from Ibn Habeeb, from Ibn Bahloul, from his father, from Muhammad Bin Sinan, from Hamza Bin Humran who said,
‘I heard Abu Abdullah-asws saying: ‘The one who eats through (earnings from) his (Ahadeeth) knowledge, would be impoverished!’
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ فِي شِيعَتِكَ وَ مَوَالِيكَ قَوْماً يَتَحَمَّلُونَ عُلُومَكُمْ وَ يَبُثُّونَهَا فِي شِيعَتِكُمْ فَلَا يَعْدَمُونَ عَلَى ذَلِكَ مِنْهُمُ الْبِرَّ وَ الصِّلَةَ وَ الْإِكْرَامَ
I said to him-asws, ‘May I be sacrificed for you-asws! Among your-asws Shias and the ones in your-asws Wilayah are a people who are carrying your-asws (given) knowledge, and they are transmitting it among your-asws Shias, but they are not reduced to poverty upon that. From them is the righteousness, and the helping, and the generosity’.
فَقَالَ ع لَيْسَ أُولَئِكَ بِمُسْتَأْكِلِينَ إِنَّمَا الْمُسْتَأْكِلُ بِعِلْمِهِ الَّذِي يُفْتِي بِغَيْرِ عِلْمٍ وَ لَا هُدًى مِنَ اللَّهِ عَزَّ وَ جَلَّ لِيُبْطِلَ بِهِ الْحُقُوقَ طَمَعاً فِي حُطَامِ الدُّنْيَا
He-asws said: ‘Those ones are not the eaters (with the knowledge). But rather, the eater with his knowledge is the one who issues Fatwas without knowledge or Guidance from Allah-azwj Mighty and Majestic in order to invalidate by it the rights, in greed regarding the debris of the world’’.[14]
15- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هِشَامٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مَنْ أَجَابَ فِي كُلِّ مَا يُسْأَلُ عَنْهُ لَمَجْنُونٌ
Ibn Al Waleed, from Al Saffar, from Ibn Hisham, from Ibn Abu Umeyr, from Hamza Bin Humran who said,
‘Abu Abdullah-asws said: ‘One who answers regarding everything that he is asked about, is insane’.[15]
16- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَهْلٍ عَنْ جَعْفَرٍ الْكُوفِيِّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اتَّقُوا تَكْذِيبَ اللَّهِ
‘Ma’any Al Akhbar’ – From Muhammad Bin Yahya, from Sahl, from Ja’far Al Kufy, from Al Dahqan, from Dorost, from Ibn Abdul Hameed,
‘From Abu Ibrahim-asws (7th Imam-asws) having said: ‘Rasool-Allah-saww said: ‘Fear belying Allah-azwj’.
قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ ذَاكَ
It was said, ‘O Rasool-Allah-saww! How is that?’
قَالَ يَقُولُ أَحَدُكُمْ قَالَ اللَّهُ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ كَذَبْتَ لَمْ أَقُلْهُ وَ يَقُولُ لَمْ يَقُلِ اللَّهُ فَيَقُولُ عَزَّ وَ جَلَّ كَذَبْتَ قَدْ قُلْتُهُ.
He-saww said: ‘One of you says, ‘Allah-azwj Says (such and such)’, and Allah-azwj Mighty and Majestic Says: “You are lying, I-azwj did not Say it”. And he is saying, ‘Allah-azwj did not Say so’, and Allah-azwj Mighty and Majestic Says: “You are lying, I-azwj have Said it.[16]
17- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكَذِبُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى رَسُولِهِ وَ عَلَى الْأَوْصِيَاءِ عَلَيْهِمُ الصَّلَاةُ وَ السَّلَامُ مِنَ الْكَبَائِرِ. وَ قَالَ رَسُولُ اللَّهِ ص مَنْ قَالَ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ.
Majaylawiya, from his uncle, from Al Kufy, from Abdul Rahman Bin Muhammad Al Asady, from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘The lying upon Allah-azwj Mighty and Majestic, and upon His-azwj Rasool-saww, and upon the succesors-asws, upon them be the Salawaat and the greeting, is from the major sins. And Rasool-Allah-saww said: ‘One who says upon me-saww what I-saww did not say, so let him take his seat from the Fire’.[17]
18- كش، رجال الكشي سَعْدٌ عَنِ الْيَقْطِينِيِّ عَنْ أَخِيهِ جَعْفَرِ بْنِ عِيسَى وَ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ الرِّضَا ع قَالَ: وَ اللَّهِ مَا أَحَدٌ يَكْذِبُ عَلَيْنَا إِلَّا وَ يُذِيقُهُ اللَّهُ حَرَّ الْحَدِيدِ
‘Rijal’ of Al Kashi – Sa’ad, from Al Yaqteeny, from his brother Ja’far Bin Isa, and Ali Bin Ismail,
‘From Al-Reza-asws having said: ‘By Allah-azwj! There is no one who belies upon us-asws except and Allah-azwj would Make him taste the heat of iron’.[18]
19- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي سُخَيْلَةَ قَالَ سَمِعْتُ عَلِيّاً ع عَلَى مِنْبَرِ الْكُوفَةِ يَقُولُ أَيُّهَا النَّاسُ ثَلَاثٌ لَا دِينَ لَهُمْ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ آيَةٍ مِنْ كِتَابِ اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ عَصَى اللَّهَ تَبَارَكَ وَ تَعَالَى
‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Ubeyda, from Abu Sakheela who said,
‘I heard Ali-asws upon the pulpit of Al-Kufa saying: ‘O you people! There are three, who have no Religion for them – There is no Religion for one who makes it a Religion by fighting against a Verse from the Book of Allah-azwj; and there is no Religion for one who makes it a Religion by fabrication a falsity upon Allah-azwj; and there is no Religion for one who makes it a Religion by obeying the one who disobeys Allah-azwj Blessed and Exalted’.
ثُمَّ قَالَ أَيُّهَا النَّاسُ لَا خَيْرَ فِي دِينٍ لَا تَفَقُّهَ فِيهِ وَ لَا خَيْرَ فِي دُنْيَا لَا تَدَبُّرَ فِيهَا وَ لَا خَيْرَ فِي نُسُكٍ لَا وَرَعَ فِيهِ
Then he-asws said: ‘O you people! There is no good in a Religion there being no pondering in it, nor is there any good in a world there being no management in it, nor is there any good in a ritual there being no devoutness in it’’.[19]
20- سن، المحاسن عَلِيُّ بْنُ حَسَّانَ الْوَاسِطِيُّ وَ الْبَزَنْطِيُّ عَنْ دُرُسْتَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ اللَّهِ عَلَى خَلْقِهِ
‘Al Mahasin’ – Ali Bin Hasaan Al Wasity and Al Bazanty, from Dorost, from Zurara who said,
‘I said to Abu Abdullah-asws, ‘What is a Right of Allah-azwj upon His-azwj creatures?’
قَالَ حَقُّ اللَّهِ عَلَى خَلْقِهِ أَنْ يَقُولُوا مَا يَعْلَمُونَ وَ يَكُفُّوا عَمَّا لَا يَعْلَمُونَ فَإِذَا فَعَلُوا ذَلِكَ فَقَدْ وَ اللَّهِ أَدَّوْا إِلَيْهِ حَقَّهُ
He-asws said: ‘A Right of Allah-azwj upon His-azwj creatures is that they should be saying what they know, and they should be pausing from what they don’t know. So, when he does that, then, by Allah-azwj he has fulfilled His-azwj Right to Him-azwj’’.[20]
21- سن، المحاسن أَبِي عَنِ ابْنِ الْمُغِيرَةِ عَنِ ابْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِيَّاكَ وَ خَصْلَتَيْنِ مُهْلِكَتَيْنِ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ أَوْ تَقُولَ مَا لَا تَعْلَمُ
‘Al Mahasin’ – My father, from Ibn Al Mugheira, from Ibn Al Hajjaj,
‘From Abu Abdullah-asws having said: ‘Beware of two destroying characteristics – If you issue Fatwas to the people by your opinion, or you are saying what you don’t know’’.[21]
22- سن، المحاسن ابْنُ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنِ ابْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مُجَالَسَةِ أَصْحَابِ الرَّأْيِ فَقَالَ جَالِسْهُمْ وَ إِيَّاكَ وَ خَصْلَتَيْنِ هَلَكَ فِيهِمَا الرِّجَالُ أَنْ تَدِينَ بِشَيْءٍ مِنْ رَأْيِكَ أَوْ تُفْتِيَ النَّاسَ بِغَيْرِ عِلْمٍ
‘Al Mahasin’ – Ibn Fazal, from Sa’alba, from Ibn Al Hajjaj who said,
‘I asked Abu Abdullah-asws about the gatherings of people of opinion, so he-asws said: ‘Sit with them and beware of two characteristics, regarding which the men are destroyed – If you make it a Religion with something from your opinion, or you issue Fatwas to the people without knowledge’.[22]
23- سن، المحاسن ابْنُ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ لَا هُدًى مِنَ اللَّهِ لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ
‘Al Mahasin’ – Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,
‘From Abu Ja’far-asws having said: ‘One who issues Fatwas to the people without knowledge or any Guidance from Allah-azwj, gets cursed by the Angels of Mercy and the Angels of Punishment, and he would be loaded by the burdens of the ones who acted by his Fatwa’.[23]
24- سن، المحاسن أَبِي عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ اللَّهِ بْنِ شُبْرُمَةَ قَالَ: مَا أَذْكُرُ حَدِيثاً سَمِعْتُهُ مِنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع إِلَّا كَادَ يَتَصَدَّعُ قَلْبِي قَالَ قَالَ أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ ص
‘Al Mahasin’ – My father, from Yunus, from Dawood Bin Farqad, from one who narrated it, from Abdullah Bin Shabramat who said,
‘I do not remember a Hadeeth I heard from Ja’far Bin Muhammad-asws except my heard almost cracks. He-asws said: ‘My-asws father-asws said, from my-asws grandfather-asws, from Rasool-Allah-saww’.
قَالَ ابْنُ شُبْرُمَةَ وَ أُقْسِمُ بِاللَّهِ مَا كَذَبَ أَبُوهُ عَلَى جَدِّهِ وَ لَا كَذَبَ جَدُّهُ عَلَى رَسُولِ اللَّهِ فَقَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَمِلَ بِالْمَقَايِيسِ فَقَدْ هَلَكَ وَ أَهْلَكَ وَ مَنْ أَفْتَى النَّاسَ وَ هُوَ لَا يَعْلَمُ النَّاسِخَ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمَ مِنَ الْمُتَشَابِهِ فَقَدْ هَلَكَ وَ أَهْلَكَ
Ibn Shabramah said, ‘And I swear by Allah-azwj! Neither did his-asws father-asws lie upon his-asws grandfather-asws, nor did his-asws grandfather-asws lie upon Rasool-Allah-azwj. He-asws said: ‘Rasool-Allah-saww said: ‘One who acts by the analogies, so he is destroyed and destroys (others), and one who issues Fatwas to the people, and he does not know the Abrogating (Verses) from the Abrogated, and the Decisive from the Allegorical, so he is destroyed and destroys (others)’’.[24]
25- سن، المحاسن الْوَشَّاءُ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ زِيَادِ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا عَلِمْتُمْ فَقُولُوا وَ مَا لَمْ تَعْلَمُوا فَقُولُوا اللَّهُ أَعْلَمُ إِنَّ الرَّجُلَ لَيَنْتَزِعُ بِالْآيَةِ مِنَ الْقُرْآنِ يَخِرُّ فِيهَا أَبْعَدَ مِنَ السَّمَاءِ
‘Al Mahasin’ – Al Washa, from Aban Al Ahmar, from Ziyad Bin Abu Raja’a,
‘From Abu Ja’far-asws having said: ‘Whatever you know, so speak, and what you do not know, then say, ‘Allah-azwj is more Knowing’. The man takes advantage of a Verse from the Quran, and he falls with regards to it, (from) further than the sky’’.[25]
26- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنِ الْهَيْثَمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا سُئِلَ الرَّجُلُ مِنْكُمْ عَمَّا لَا يَعْلَمُ فَلْيَقُلْ لَا أَدْرِي وَ لَا يَقُلِ اللَّهُ أَعْلَمُ فَيُوقِعَ فِي قَلْبِ صَاحِبِهِ شَكّاً وَ إِذَا قَالَ الْمَسْئُولُ لَا أَدْرِي فَلَا يَتَّهِمْهُ السَّائِلُ
‘Al Mahasin’ – My father, from Hamad Bin Isa, from Hareyz, from Al Haysam, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘When the man is asked about what he does not know, then let him say, ‘I don’t know’, and he should not say, ‘Allah-azwj is more Knowing’, for a doubt would occur in the heart of the companion (questioner). And when the questioned one says, ‘I don’t know’, then the questioner cannot blame him’’.[26]
27- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: لِلْعَالِمِ إِذَا سُئِلَ عَنْ شَيْءٍ وَ هُوَ لَا يَعْلَمُهُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ وَ لَيْسَ لِغَيْرِ الْعَالِمِ أَنْ يَقُولَ ذَلِكَ
‘Al Mahasin’ – From Hamad Bin Isa, from Rabie, from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) having said for the scholar: ‘When he is questioned about something and he does not know it, he should be saying, ‘Allah-azwj is more Knowing’, and it isn’t for other than the scholar that he should be saying that’’.[27]
28- سن، المحاسن أَبِي عَنِ ابْنِ الْمُغِيرَةِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا سُئِلْتَ عَمَّا لَا تَعْلَمُ فَقُلْ لَا أَدْرِي فَإِنَّ لَا أَدْرِي خَيْرٌ مِنَ الْفُتْيَا
‘Al Mahasin’ – My father, from Ibn Al Mugheira, from Fazeyl Bin Usman, from a man,
‘From Abu Abdullah-asws having said: ‘Whenever you are asked about what you don’t know, then say, ‘I don’t know’, for (saying), ‘I don’t know’ is better than the issuance of Fatwas’’.[28]
29- سن، المحاسن جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ عُبَيْدِ اللَّهِ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع فِي كَلَامٍ لَهُ لَا يَسْتَحْيِي الْعَالِمُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا عِلْمَ لِي بِهِ
‘Al Mahasin’ – Ja’far Bin Muhammad, from Ubeydullah Al Ashary, from Ibn Al Qadah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws said in a speech of his-asws: ‘The scholar should not be embarrassed when he is asked about what he does not know that he should be saying, ‘I don’t know’’.[29]
30- سن، المحاسن ابْنُ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ رَجُلٍ لَمْ يُسَمِّهِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع رَجُلَانِ تَدَارَءَا فِي شَيْءٍ فَقَالَ أَحَدُهُمَا أَشْهَدُ أَنَّ هَذَا كَذَا وَ كَذَا بِرَأْيِهِ فَوَافَقَ الْحَقَّ وَ كَفَّ الْآخَرُ فَقَالَ الْقَوْلُ قَوْلُ الْعُلَمَاءِ
‘Al Mahasin’ – Ibn Fazal, from Ibn Bakeyr, from Ubeyd Bin Zurara, from a man he did not name,
‘He asked Abu Abdullah-asws, ‘Two men were arguing regarding something, so one of them said, ‘I testify that this is such and such’, by his opinion, and he was in accordance with the Truth, and the other one paused, and he said, ‘The (decisive) word is the word of the scholars’.
فَقَالَ هَذَا أَفْضَلُ الرَّجُلَيْنِ أَوْ قَالَ أَوْرَعُهُمَا
‘Al Mahasin’ – He-asws said: ‘This (pausing one) is superior of the two men’, or he-asws said: ‘The more pious of the two’’.[30]
31- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ أَنَّ الْعِبَادَ إِذَا جَهِلُوا وَقَفُوا لَمْ يَجْحَدُوا وَ لَمْ يَكْفُرُوا
‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Ibn Bakeyr, from Zurara,
‘From Abu Ja’far-asws having said: ‘If the servants, when they were ignorant, were to pause, they would not repudiate and would not disbelieve’’.[31]
32- سن، المحاسن أَبِي عَمَّنْ حَدَّثَهُ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّهُ لَا يَسَعُكُمْ فِيمَا يَنْزِلُ بِكُمْ مِمَّا لَا تَعْلَمُونَ إِلَّا الْكَفُّ عَنْهُ وَ التَّثَبُّتُ فِيهِ وَ الرَّدُّ إِلَى أَئِمَّةِ الْمُسْلِمِينَ حَتَّى يُعَرِّفُوكُمْ فِيهِ الْحَقَّ وَ يَحْمِلُوكُمْ فِيهِ عَلَى الْقَصْدِ قَالَ اللَّهُ عَزَّ وَ جَلَ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
‘Al Mahasin’ – My father, from one who narrated it,
‘Raising it to Abu Abdullah-asws having said: ‘There is no leeway for you regarding what descends with you from what you do not know except the pausing from it, and the proving with regards to it, and the referring it to the Imams-asws of the Muslims until they-asws make you recognise the Truth in it, and they-asws carry you upon the aim regarding it. Allah-azwj Mighty and Majestic Said: And We did not Send before you except men We had Revealed unto, therefore ask the people of Al Zikr if you don’t know [16:43]’’.[32]
33- سن، المحاسن ابْنُ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ أَنَّهُ عَرَضَ عَلَى أَبِي عَبْدِ اللَّهِ ع بَعْضَ خُطَبِ أَبِيهِ حَتَّى إِذَا بَلَغَ مَوْضِعاً مِنْهَا قَالَ لَهُ كُفَّ قَالَ أَبُو عَبْدِ اللَّهِ ع اكْتُبْ فَأَمْلَى عَلَيْهِ أَنَّهُ لَا يَنْفَعُكُمْ فِيمَا يَنْزِلُ بِكُمْ مِمَّا لَا تَعْلَمُونَ إِلَّا الْكَفُّ عَنْهُ وَ التَّثَبُّتُ فِيهِ وَ رَدُّهُ إِلَى أَئِمَّةِ الْهُدَى حَتَّى يَحْمِلُوكُمْ فِيهِ عَلَى الْقَصْدِ
‘Al Mahasin’ – Ibn Fazal, from Ibn Bakeyr, from Hamza Bin Al Tayyar,
‘He presented to Abu Abdullah-asws one of the sermons of his father, until when he reached a particular place from it, he-asws said: ‘Pause!’ Abu Abdullah-asws said: ‘Write!’ And he-asws dictated to him: ‘It is such that there would be no benefit for you regarding what descends with you from what you do not know, except the pausing from it, and the proof in it, and referring it to the Imams-asws of Guidance until they-asws carry you upon the aim (purpose) in it’’.[33]
34- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَا تَحِلُّ الْفُتْيَا لِمَنْ لَا يَسْتَفْتِي مِنَ اللَّهِ عَزَّ وَ جَلَّ بِصَفَاءِ سِرِّهِ وَ إِخْلَاصِ عَمَلِهِ وَ عَلَانِيَتِهِ وَ بُرْهَانٍ مِنْ رَبِّهِ فِي كُلِّ حَالٍ لِأَنَّ مَنْ أَفْتَى فَقَدْ حَكَمَ وَ الْحُكْمُ لَا يَصِحُّ إِلَّا بِإِذْنٍ مِنَ اللَّهِ وَ بُرْهَانِهِ وَ مَنْ حَكَمَ بِالْخَبَرِ بِلَا مُعَايَنَةٍ فَهُوَ جَاهِلٌ مَأْخُوذٌ بِجَهْلِهِ مَأْثُومٌ بِحُكْمِهِ
‘Misbah Al sharie’ – Al-Sadiq-asws said: ‘The issuance of Fatwas is not Permissible for one who does not issue Fatwas from Allah-azwj Mighty and Majestic by his clear conscience, and sincerity of his deed, and his publicity, and proof from his Lord-azwj during every state, because the one who issues Fatwa so he has judged, and the judging is not correct except by the Permission from Allah-azwj and His-azwj proof, and the one who judges with the Hadeeth without scrutiny, so he is an ignorant one taking with his ignorance sinning with his judgment.
قَالَ النَّبِيُّ ص أَجْرَؤُكُمْ بِالْفُتْيَا أَجْرَؤُكُمْ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَ وَ لَا يَعْلَمُ الْمُفْتِي أَنَّهُ هُوَ الَّذِي يَدْخُلُ بَيْنَ اللَّهِ تَعَالَى وَ بَيْنَ عِبَادِهِ وَ هُوَ الْحَاجِزُ بَيْنَ الْجَنَّةِ وَ النَّارِ
The Prophet-saww said: ‘The most audacious of you all with the Fatwa is the most audacious of you upon Allah-azwj Mighty and Majestic. Or, doesn’t the Mufti (issuer of Fatwas) know that he is the one who enters to be in between Allah-azwj the Exalted and His-azwj servants, and he is the barrier between the Paradise and the Fire?’
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِقَاضٍ هَلْ تَعْرِفُ النَّاسِخَ مِنَ الْمَنْسُوخِ قَالَ لَا
Amir Al-Momineen-asws said: ‘Do you recognise the Abrogating (Verses) from the Abrogated?’ He said, ‘No’.
قَالَ فَهَلْ أَشْرَفْتَ عَلَى مُرَادِ اللَّهِ عَزَّ وَ جَلَّ فِي أَمْثَالِ الْقُرْآنِ قَالَ لَا
He-asws said: ‘So you look at the Intended meaning of Allah-azwj Mighty and Majestic regarding the examples of the Quran?’ He said, ‘No’.
قَالَ إِذاً هَلَكْتَ وَ أَهْلَكْتَ وَ الْمُفْتِي يَحْتَاجُ إِلَى مَعْرِفَةِ مَعَانِي الْقُرْآنِ وَ حَقَائِقِ السُّنَنِ وَ بَوَاطِنِ الْإِشَارَاتِ وَ الْآدَابِ وَ الْإِجْمَاعِ وَ الِاخْتِلَافِ وَ الِاطِّلَاعِ عَلَى أُصُولِ مَا أَجْمَعُوا عَلَيْهِ وَ مَا اخْتَلَفُوا فِيهِ ثُمَّ حُسْنِ الِاخْتِيَارِ ثُمَّ الْعَمَلِ الصَّالِحِ ثُمَّ الحِكْمَةِ ثُمَّ التَّقْوَى ثُمَّ حِينَئِذٍ إِنْ قَدَرَ
He-asws said: ‘Then you are destroyed, and destroying (others). And the Mufti (issuer of Fatwas) is needy to the understanding of the Meanings of the Quran and the realities of the Sunnahs, and the esoteric (meanings) of the signals, and the ethics, and the consensus, and the differing(s), and the notifications upon the principles what a consensus can be formed upon and what can be differed upon. Then it is the excellent choosing, then the righteous deeds, then the wisdom, then the piety, then (the judgment) if (you are) able to’’.[34]
35- غو، غوالي اللئالي قَالَ النَّبِيُّ ص مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ كَانَ مَا يُفْسِدُهُ مِنَ الدِّينِ أَكْثَرَ مِمَّا يُصْلِحُهُ
‘Gawaly Al La’ali’ – The Prophet-saww said: ‘The one who issues Fatwas to the people without knowledge would be spoiling more from the Religion than what he would be correcting’’.[35]
36- وَ قَالَ ص مَنْ عَمِلَ بِالْمَقَايِيسِ فَقَدْ هَلَكَ وَ أَهْلَكَ وَ مَنْ أَفْتَى النَّاسَ وَ هُوَ لَا يَعْلَمُ النَّاسِخَ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمَ مِنَ الْمُتَشَابِهِ فَقَدْ هَلَكَ وَ أَهْلَكَ
And he-saww said: ‘One who acts by the analogies, so he is destroyed and destroys (others), and one who issues Fatwas to the people and he does not know the Abrogating (Verses) from the Abrogated, and the Decisive from the Allegorical, so he is destroyed and destroys (others)’’.[36]
37- جا، المجالس للمفيد الْجِعَابِيُّ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْبَغَوِيِّ عَنْ أَبِي قَطْرٍ عَنْ هِشَامٍ الدمتواني [الدَّسْتُوَائِيِ] عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ عَنْ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعاً يَنْزِعُهُ بَيْنَ النَّاسِ وَ لَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ وَ إِذَا لَمْ يَبْقَ عَالِمٌ اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا فَسَأَلُوهُمْ فَقَالُوا بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا
‘Al Majaalis’ of Al Mufeed – Al Ja’alby, from Abdullah Bin Is’haq, from Is’haq Bin Ibrahim Al Bagwy, from Abu Qatar, from Hisham Al Damqawany, from Yahya Bin Abu Kaseer, from Urwat, from Abdullah Bin Umar who said,
‘Rasool-Allah-saww said: ‘Allah-azwj does not Capture the knowledge with a snatching, Snatching it (from) between the people, but He-azwj Captures the knowledge by Capturing (causing to die) the scholars, and when there does not remain a scholar, the people take the ignoramuses as chiefs, so they ask them, and they speak without knowledge, thus going astray and straying (others)’’.[37]
38- جا، المجالس للمفيد أَبُو غَالِبٍ الزُّرَارِيُّ عَنْ عَمِّهِ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ الطَّيَالِسِيِّ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ عَصَى اللَّهَ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ شَيْءٍ مِنْ آيَاتِ اللَّهِ
‘Al Majaalis’ of Al Mufeed – Abu Al Ghalib Al Zarary, from his uncle Ali Bin Suleyman, from Al Tayalisy, from Al A’ala, from Muhammad who said,
‘I heard Abu Ja’far-asws saying: ‘There is no Religion for one who makes it a Religion by obeying one who disobeys Allah-azwj, nor is there a Religion for one who makes it a Religion by fabricating falsities upon Allah-azwj, and there is no Religion for one who makes it a Religion by repudiating something from the Verses of Allah-azwj’’.[38]
39- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ ابْنَا نُصَيْرٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ مُعَاذٍ عَنْ أَبِيهِ مُعَاذِ بْنِ مُسْلِمٍ النَّحْوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي بَلَغَنِي أَنَّكَ تَقْعُدُ فِي الْجَامِعِ فَتُفْتِي النَّاسَ
‘Rijal’ of Al Kashi – Hamdawiya and Ibrahim, two sons of Nusayr, from Ibn Yazeed, from Ibn Abu Umeyr, from Husayn Bin Ma’az, from his father Muaz Bin Muslim al Nahwy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘It has reached me-asws that you tend to sit in the congregation, and you issue Fatwas to the people?’
قَالَ قُلْتُ نَعَمْ وَ قَدْ أَرَدْتُ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ قَبْلَ أَنْ أَخْرُجَ إِنِّي أَقْعُدُ فِي الْجَامِعِ فَيَجِيءُ الرَّجُلُ فَيَسْأَلُنِي عَنِ الشَّيْءِ فَإِذَا عَرَفْتُهُ بِالْخِلَافِ لَكُمْ أَخْبَرْتُهُ بِمَا يَقُولُونَ وَ يَجِيءُ الرَّجُلُ أَعْرِفُهُ بِحُبِّكُمْ أَوْ بِمَوَدَّتِكُمْ فَأُخْبِرُهُ بِمَا جَاءَ عَنْكُمْ وَ يَجِيءُ الرَّجُلُ لَا أَعْرِفُهُ وَ لَا أَدْرِي مَنْ هُوَ فَأَقُولُ جَاءَ عَنْ فُلَانٍ كَذَا وَ جَاءَ عَنْ فُلَانٍ كَذَا فَأُدْخِلُ قَوْلَكُمْ فِيمَا بَيْنَ ذَلِكَ
He (the narrator) said, ‘I said, ‘Yes, and I have intended that I ask you-asws about that before I exit. I do sit in the congregation, so the man comes to me, and he asks me about something. If I recognise him as being an adversary of yours-asws, I inform him with what they (themselves) are saying; and the man comes to me, I recognise him as having your-asws love or your-asws cordiality, then I inform him with whatever has come from you-asws; and the man comes, I do not know him nor do I know who he is, so I say, ‘Such has come from so and so, and such has come from so and so’, and I include your-asws words in what is between that’.
قَالَ فَقَالَ لِيَ اصْنَعْ كَذَا فَإِنِّي أَصْنَعُ كَذَا
He-asws said to me: ‘Do that, for I-asws do that (as well)’’.[39]
40 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَفْتَى بِغَيْرِ عِلْمٍ لَعَنَتْهُ مَلَائِكَةُ السَّمَاءِ وَ مَلَائِكَةُ الْأَرْضِ
‘ 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 issues Fatwas without knowledge gets cursed by the Angels of the sky and Angels of the earth’’.[40]
41- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ تَرَكَ قَوْلَ لَا أَدْرِي أُصِيبَتْ مَقَاتِلُهُ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘One who neglects saying he doesn’t know, would be would meet his downfall’’.[41]
42- نهج، نهج البلاغة لَا تَقُلْ مَا لَا تَعْلَمُ بَلْ لَا تَقُلْ كُلَّ مَا تَعْلَمُ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدْ فَرَضَ عَلَى جَوَارِحِكَ كُلِّهَا فَرَائِضَ يَحْتَجُّ بِهَا عَلَيْكَ يَوْمَ الْقِيَامَةِ
‘Nahj Al-Balagah’ –
‘Do not say what you do not know, but say all what you know, for Allah-azwj the Glorious has Obligated Obligations upon your body parts, all of them. These would argue against you on the Day of Qiyamah’’.[42]
43- وَ قَالَ ع عَلَامَةُ الْإِيمَانِ أَنْ تُؤْثِرَ الصِّدْقَ حَيْثُ يَضُرُّكَ عَلَى الْكَذِبِ حَيْثُ يَنْفَعُكَ وَ أَنْ لَا يَكُونَ فِي حَدِيثِكَ فَضْلٌ عَنْ عِلْمِكَ وَ أَنْ تَتَّقِيَ اللَّهَ فِي حَدِيثِ غَيْرِكَ
And he-asws said: ‘A sign of the Eman is that you prefer the truthfulness where it harms upon, over the lie where it benefits you, and that there should not be any extra in your narration from your own knowledge, and that you should fear Allah-azwj in a Hadeeth of others’’.[43]
44- نهج، نهج البلاغة فِي وَصِيَّتِهِ لِلْحَسَنِ ع لَا تَقُلْ مَا لَا تَعْلَمُ وَ إِنْ قَلَّ مَا تَعْلَمُ
‘Nahj Al-Balagah’ –
‘In a bequest to Al-Hassan-asws: ‘Do not say what you do not know, and say what you do know’’.[44]
45 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَوْ سَكَتَ مَنْ لَا يَعْلَمُ سَقَطَ الِاخْتِلَافُ
‘Kanz’ of Al Karajaky’ – of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘If there was silence from the one who does not know, the differing(s) would have been silenced’’.[45]
46 مُنْيَةُ الْمُرِيدِ، عَنِ النَّبِيِّ ص قَالَ: الْمُتَشَبِّعُ بِمَا لَمْ يُعْطَ كَلَابِسِ ثَوْبَيْ زُورٍ
(The book) Maniyat Al Mureed –
‘From the Prophet-saww having said: ‘The (pretender) as one satiated (with knowledge) with what he has not been given (from the knowledge), is like one wearing two clothes of lies’’.[46]
47 مُنْيَةُ الْمُرِيدِ، عَنِ النَّبِيِّ ص قَالَ: مَنْ أَفْتَى بِفُتْيَا مِنْ غَيْرِ تَثَبُّتٍ وَ فِي لَفْظٍ بِغَيْرِ عِلْمٍ فَإِنَّمَا إِثْمُهُ عَلَى مَنْ أَفْتَاهُ
(The book) Maniyat Al Mureed –
‘From the Prophet-saww having said: ‘One who issues Fatwas without proof’ – and in a word, ‘without knowledge’ – ‘so rather, its sin is upon the one issued it’’.[47]
48- وَ قَالَ ص أَجْرَؤُكُمْ عَلَى الْفَتْوَى أَجْرَؤُكُمْ عَلَى النَّارِ
And he-saww said: ‘The most audacious one of you upon the Fatwa is the most audacious of you upon the Fire’’.[48]
49- وَ قَالَ ص أَشَدُّ النَّاسِ عَذَاباً يَوْمَ الْقِيَامَةِ رَجُلٌ قَتَلَ نَبِيّاً أَوْ قَتَلَهُ نَبِيٌّ أَوْ رَجُلٌ يُضِلُّ النَّاسَ بِغَيْرِ عِلْمٍ أَوْ مُصَوِّرٌ يُصَوِّرُ التَّمَاثِيلَ
And he-saww said: ‘The most severe of Punishment from the people on the Day of Qiyamah would be either a man who killed a Prophet-as, or a Prophet-as killed him, or a man without knowledge who strays the people, or an artist who draws (makes) the images’’.[49]
50- و روي عن القاسم بن محمد بن أبي بكر أحد فقهاء المدينة المتفق على علمه و فقهه بين المسلمين أنه سئل عن شيء فقال لا أحسنه فقال السائل إني جئت إليك لا أعرف غيرك فقال القاسم لا تنظر إلى طول لحيتي و كثرة الناس حولي و الله ما أحسنه
It is reported from Al-Qasim Bin Muhammad Bin Abu Bakr – one of the jurists of Al-Medina, there being consensus between the Muslims upon his understanding and his knowledge – he was asked about something, so he said, ‘I am not good at it’. The questioner said, ‘I came to you not knowing anyone else’. Al-Qasim said, ‘Do not look at the length of my beard and the abundance of the people around me. By Allah-azwj! I am not good at it’.
فقال شيخ من قريش جالس إلى جنبه يا ابن أخي الزمها [الْزِمْهُ] فقال فو الله ما رأيتك في مجلس أنبل منك اليوم فقال القاسم و الله لأن يقطع لساني أحب إلي أن أتكلم بما لا علم لي به
So a Sheykh sitting by his side said, ‘O my cousin! Necessitate it (carry on), for I do not see there being any one nobler than you in the gathering today’. Al Qasim said, ‘By Allah-azwj! Because his cutting off my tongue is more beloved to me that if I were to speak with what there is no knowledge with me, about it’’.[50] (P.S.- This is not a Hadeeth)
باب 17 ما جاء في تجويز المجادلة و المخاصمة في الدين و النهي عن المراء
CHAPTER 17 – WHAT HAS COME REGARDING PERMISSION OF THE ARGUMENT, AND THE DISPUTE IN THE RELIGION, AND THE FORBIDDANCE FROM THE BITTERNESS
الآيات آل عمران ها أَنْتُمْ هؤُلاءِ حاجَجْتُمْ فِيما لَكُمْ بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيما لَيْسَ لَكُمْ بِهِ عِلْمٌ وَ اللَّهُ يَعْلَمُ وَ أَنْتُمْ لا تَعْلَمُونَ
The Verses – (Surah) Aal e Imraan-as: Behold! You are the ones who disputed about that of which you had knowledge; but why are you disputing regarding what there is no knowledge with you? And Allah Knows while you do not know [3:66].
الأعراف أَ تُجادِلُونَنِي فِي أَسْماءٍ سَمَّيْتُمُوها أَنْتُمْ وَ آباؤُكُمْ ما نَزَّلَ اللَّهُ بِها مِنْ سُلْطانٍ
(Surah) Al A’raaf: Are you disputing me regarding names which you and your forefathers named, which Allah did not Send an Authorisation for? [7:71].
الأنفال يُجادِلُونَكَ فِي الْحَقِّ بَعْدَ ما تَبَيَّنَ
(Surah) Al Anfaal: They are disputing with you regarding the Truth after its clarification [8:6].
النحل وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ
(Surah) Al Nahl: and have disputations with them by that which is best [16:125].
الكهف فَلا تُمارِ فِيهِمْ إِلَّا مِراءً ظاهِراً وَ لا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَداً
(Surah) Al Kahf: therefore, do not contend regarding them except (with) an apparent contention, and do not inquire regarding any one of them [18:22].
و قال تعالى وَ كانَ الْإِنْسانُ أَكْثَرَ شَيْءٍ جَدَلًا
And the Exalted Said: and the human being was always argumentative in most things [18:54].
و قال تعالى وَ يُجادِلُ الَّذِينَ كَفَرُوا بِالْباطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ وَ اتَّخَذُوا آياتِي وَ ما أُنْذِرُوا هُزُواً
And the Exalted Said: and those who are committing Kufr argue with the falsehood in order to refute the truth with it. And they are taking My Signs and what I Warn as a mockery [18:56].
مريم وَ تُنْذِرَ بِهِ قَوْماً لُدًّا
(Surah) Maryam-as: and to warn by it a contentious people [19:97].
الحج وَ مِنَ النَّاسِ مَنْ يُجادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَ يَتَّبِعُ كُلَّ شَيْطانٍ مَرِيدٍ
(Surah) Al Hajj: And from the people there is one who disputes regarding Allah without knowledge and follows every rebellious satan [22:3].
و قال تعالى وَ مِنَ النَّاسِ مَنْ يُجادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَ لا هُدىً وَ لا كِتابٍ مُنِيرٍ ثانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ لَهُ فِي الدُّنْيا خِزْيٌ وَ نُذِيقُهُ يَوْمَ الْقِيامَةِ عَذابَ الْحَرِيقِ
And from the people there is one who disputes regarding Allah with neither having knowledge nor a Guidance nor an illuminating Book [22:8] Twisting his neck haughtily in order to stray (others) from the Way of Allah. For him would is disgrace in the world, and on the Day of Qiyamah We will Make him taste the Punishment of burning [22:9].
و قال تعالى وَ إِنْ جادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِما تَعْمَلُونَ
And the Exalted Said: And if they contend with you, say: ‘Allah is more Knowing with what you are doing [22:68].
الفرقان فَلا تُطِعِ الْكافِرِينَ وَ جاهِدْهُمْ بِهِ جِهاداً كَبِيراً
(Surah) Al Furqan: So do not follow the Kafirs, and strive against them a mighty striving with it [25:52].
النمل قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ
(Surah) Al Naml: Say: ‘Come with your proof if you were truthful [27:64].
العنكبوت وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ
(Surah) Al Ankabout: And do not debate with the People of the Book except by that which is best, except those of them who are unjust [29:46].
المؤمن ما يُجادِلُ فِي آياتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا
(Surah) Al Momin: None dispute the Signs of Allah except those who commit Kufr, [40:4].
و قال سبحانه وَ جادَلُوا بِالْباطِلِ لِيُدْحِضُوا بِهِ الْحَقَ
And He-azwj the Glorious Said: and they argued with falsehood in order to refute the Truth with it [40:5].
و قال تعالى الَّذِينَ يُجادِلُونَ فِي آياتِ اللَّهِ بِغَيْرِ سُلْطانٍ أَتاهُمْ كَبُرَ مَقْتاً عِنْدَ اللَّهِ وَ عِنْدَ الَّذِينَ آمَنُوا
And the Exalted Said: Those who dispute regarding the Signs of Allah without any authority given to them, (are committing) a hateful atrocity in the Presence of Allah and the presence of those who believe [40:35].
و قال سبحانه إِنَّ الَّذِينَ يُجادِلُونَ فِي آياتِ اللَّهِ بِغَيْرِ سُلْطانٍ أَتاهُمْ إِنْ فِي صُدُورِهِمْ إِلَّا كِبْرٌ ما هُمْ بِبالِغِيهِ
And the Glorious Said: Surely, those who dispute regarding the Signs of Allah without any Authorisation Given to them, there is nothing in their chests except self-greatness (pride) what they will not be reaching it. [40:56].
و قال تعالى أَ لَمْ تَرَ إِلَى الَّذِينَ يُجادِلُونَ فِي آياتِ اللَّهِ أَنَّى يُصْرَفُونَ
And the Exalted: Have you not seen those who are disputing regarding the Signs of Allah, how they are turned away? [40:69].
حمعسق وَ الَّذِينَ يُحَاجُّونَ فِي اللَّهِ مِنْ بَعْدِ ما اسْتُجِيبَ لَهُ حُجَّتُهُمْ داحِضَةٌ عِنْدَ رَبِّهِمْ وَ عَلَيْهِمْ غَضَبٌ وَ لَهُمْ عَذابٌ شَدِيدٌ
(Surah) Al Shura: And those who are arguing regarding Allah from after He has been Answered to, their argument is invalid in the Presence of their Lord, and upon them is Wrath, and for them is severe Punishment [42:16].
و قال تعالى أَلا إِنَّ الَّذِينَ يُمارُونَ فِي السَّاعَةِ لَفِي ضَلالٍ بَعِيدٍ
And the Exalted Said: Surely, those are disputing regarding the Hour are in a far straying [42:18].
و قال تعالى وَ يَعْلَمَ الَّذِينَ يُجادِلُونَ فِي آياتِنا ما لَهُمْ مِنْ مَحِيصٍ
And the Exalted Said: And those who are disputing regarding Our Signs may know there is no way out for them [42:35].
الزخرف ما ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ
(Surah) Al Zukhruf: They are not striking (an example of) him to you except for quarrelling. But, they are a disputing people [43:58].
1- ج، الإحتجاج رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: نَحْنُ الْمُجَادِلُونَ فِي دِينِ اللَّهِ
‘Al-Ihtijaj’ – It is reported from the Prophet-saww having said: ‘We-asws are the defenders (by debating) regarding the Religion of Allah-azwj’’.[51]
2- ج، الإحتجاج بِالْإِسْنَادِ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: ذُكِرَ عِنْدَ الصَّادِقِ ع الْجِدَالُ فِي الدِّينِ وَ أَنَّ رَسُولَ اللَّهِ ص وَ الْأَئِمَّةَ الْمَعْصُومِينَ عَلَيْهِمُ السَّلَامُ قَدْ نَهَوْا عَنْهُ فَقَالَ الصَّادِقُ ع لَمْ يُنْهَ عَنْهُ مُطْلَقاً لَكِنَّهُ نُهِيَ عَنِ الْجِدَالِ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ أَ مَا تَسْمَعُونَ اللَّهَ يَقُولُ وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ وَ قَوْلَهُ تَعَالَى ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ
By the chain from Abu Muhammad Al-Askari-asws having said: ‘The debating in the Religion was mentioned in the presence of Al-Sadiq-asws, and that Rasool-Allah-saww and the Imams-asws had forbidden from it. So-Al Sadiq-asws said: ‘It has not been forbidden from, absolutely. But, there is forbiddance from the debating with other than which is good. Are you not listening to Allah-azwj Mighty and Majestic Saying: And do not dispute with the people of the Book except by what is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125].
فَالْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ قَدْ قَرَنَهُ الْعُلَمَاءُ بِالدِّينِ وَ الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ مُحَرَّمٌ وَ حَرَّمَهُ اللَّهُ تَعَالَى عَلَى شِيعَتِنَا وَ كَيْفَ يُحَرِّمُ اللَّهُ الْجِدَالَ جُمْلَةً وَ هُوَ يَقُولُ وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى
The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is good is prohibited. Allah-azwj the Exalted Prohibited it upon our-asws Shias. And how can Allah-azwj Prohibit the debating as a whole, and He-azwj is Saying: And they (non-Muslims) are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. [2:111].
قَالَ اللَّهُ تَعَالَى تِلْكَ أَمانِيُّهُمْ قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ فَجَعَلَ عِلْمَ الصِّدْقِ وَ الْإِيمَانَ بِالْبُرْهَانِ وَ هَلْ يُؤْتَى بِالْبُرْهَانِ إِلَّا فِي الْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ
And Allah-azwj the Exalted Said: These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]. Thus, He-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good?’
قِيلَ يَا ابْنَ رَسُولِ اللَّهِ فَمَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ وَ الَّتِي لَيْسَتْ بِأَحْسَنَ
It was said, ‘O son-asws of Rasool-Allah-saww! So, what is the debating by that which is best, and which isn’t good?’
قَالَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ أَنْ تُجَادِلَ مُبْطِلًا فَيُورِدَ عَلَيْكَ بَاطِلًا فَلَا تَرُدَّهُ بِحُجَّةٍ قَدْ نَصَبَهَا اللَّهُ تَعَالَى وَ لَكِنْ تَجْحَدُ قَوْلَهُ أَوْ تَجْحَدُ حَقّاً يُرِيدُ ذَلِكَ الْمُبْطِلُ أَنْ يُعِينَ بِهِ بَاطِلَهُ فَتَجْحَدُ ذَلِكَ الْحَقَّ مَخَافَةَ أَنْ يَكُونَ لَهُ عَلَيْكَ فِيهِ حُجَّةٌ لِأَنَّكَ لَا تَدْرِي كَيْفَ الْمَخْلَصُ مِنْهُ فَذَلِكَ حَرَامٌ عَلَى شِيعَتِنَا أَنْ يَصِيرُوا فِتْنَةً عَلَى ضُعَفَاءِ إِخْوَانِهِمْ وَ عَلَى الْمُبْطِلِينَ
He-saww said: ‘As for the debating with other than that which is best, so (it is when) you debate the falsehood, and a false (argument) is referred against you, but you do not rebut it with an argument which Allah-azwj has Pitched, but you fight his words and fight a truth – wanting that falsifier that he would be assisting with the falsehood, so you would fight that truth – fearing that there would happen to be for him a proof against you in it, because you don’t know how to finish off from it. So that is Prohibited unto our-asws Shias that they should become a strife upon the weak ones of their brethren and upon the falsifiers.
أَمَّا الْمُبْطِلُونَ فَيَجْعَلُونَ ضَعْفَ الضَّعِيفِ مِنْكُمْ إِذَا تَعَاطَى مُجَادَلَتَهُ وَ ضَعُفَ فِي يَدِهِ حُجَّةً لَهُ عَلَى بَاطِلِهِ
And as for the falsifiers, so they are making weak, the weak ones from you, when you abuse his debate and weaken whatever is in his hands, a proof for him against his falsehood.
وَ أَمَّا الضُّعَفَاءُ مِنْكُمْ فَتُغَمُّ قُلُوبُهُمْ لِمَا يَرَوْنَ مِنْ ضَعْفِ الْمُحِقِّ فِي يَدِ الْمُبْطِلِ
And as for the weak ones, so their hearts are gloomy due to what they are seeing from the weakness of the truthful one in the hands of the falsifier.
وَ أَمَّا الْجِدَالُ الَّتِي هِيَ أَحْسَنُ فَهُوَ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ نَبِيَّهُ أَنْ يُجَادِلَ بِهِ مَنْ جَحَدَ الْبَعْثَ بَعْدَ الْمَوْتِ وَ إِحْيَاءَهُ لَهُ فَقَالَ اللَّهُ حَاكِياً عَنْهُ وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ فَقَالَ اللَّهُ فِي الرَّدِّ عَلَيْهِ قُلْ يَا مُحَمَّدُ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ
And as for the debate by that which is best, so it is what Allah-azwj the Exalted Commanded with, if you were to debate with it (against) the one who rejects the Resurrection after the death, and His-azwj Reviving him. So Allah-azwj the Exalted Said Relating about it: And he strikes out an example for Us and forgets his own creation. He says, ‘Who will revive the bones and these have rotted away?’ [36:78] Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79] He Who Made fire for you from the green tree, so then you are igniting from it [36:80].
فَأَرَادَ اللَّهُ مِنْ نَبِيِّهِ أَنْ يُجَادِلَ الْمُبْطِلَ الَّذِي قَالَ كَيْفَ يَجُوزُ أَنْ يُبْعَثُ هَذِهِ الْعِظَامُ وَ هِيَ رَمِيمٌ فَقَالَ اللَّهُ تَعَالَى قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ أَ فَيَعْجِزُ مَنِ ابْتَدَأَ بِهِ لَا مِنْ شَيْءٍ أَنْ يُعِيدَهُ بَعْدَ أَنْ يَبْلَى بَلِ ابْتِدَاؤُهُ أَصْعَبُ عِنْدَكُمْ مِنْ إِعَادَتِهِ
Allah-azwj Wanted from His-azwj Prophet-saww that he-saww debate the falsifier who said, ‘How is it allowed that these bones be Revived and these are rotted away?’ Allah-azwj the Exalted Said: ‘He Who Revived these the first time [36:79]. Would He-azwj be frustrated, the One-azwj who Initiated with it? There is none from the things if He-azwj Repeats it after it is worn-out, but its initiation is more difficult in your presence than its repeating.
ثُمَّ قَالَ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً أَيْ إِذَا كَمَنَ النَّارَ الْحَارَّةَ فِي الشَّجَرِ الْأَخْضَرِ الرَّطْبِ يَسْتَخْرِجُهَا فَعَرَّفَكُمْ أَنَّهُ عَلَى إِعَادَةِ مَا بَلِيَ أَقْدَرُ
Then He-azwj Said: He Who Made fire for you from the green tree [36:80]. i.e., when it was that He-azwj had Hidden the hot fire inside the wet tree to be extracted from (striking of two twigs to kindle a flame), so He-azwj is Making you understand that He-azwj is Able upon Repeating what is decayed.
ثُمَّ قَالَ أَ وَ لَيْسَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ بِقادِرٍ عَلى أَنْ يَخْلُقَ مِثْلَهُمْ بَلى وَ هُوَ الْخَلَّاقُ الْعَلِيمُ أَيْ إِذَا كَانَ خَلْقُ السَّمَاوَاتِ وَ الْأَرْضِ أَعْظَمَ وَ أَبْعَدَ فِي أَوْهَامِكُمْ وَ قَدَرِكُمْ أَنْ تَقْدِرُوا عَلَيْهِ مِنْ إِعَادَةِ الْبَالِي فَكَيْفَ جَوَّزْتُمْ مِنَ اللَّهِ خَلْقَ هَذَا الْأَعْجَبِ عِنْدَكُمْ وَ الْأَصْعَبِ لَدَيْكُمْ وَ لَمْ تُجَوِّزُوا مِنْهُ مَا هُوَ أَسْهَلُ عِنْدَكُمْ مِنْ إِعَادَةِ الْبَالِي
Then He-azwj Said: Or isn’t He Who Created the skies and the earth Able upon Creating the likes of them? Yes, and He is the All-Knowing Creator [36:81] – i.e., when it was so that the creation of the skies and the earth was greater and further in your imaginations and your measurement that He-azwj would be Able upon it from Returning the decayed. So how are you accepting from Allah-azwj, the creation of this as more astounding with you and more difficult in front of you, and you are not accepting what is easier with you – from the returning of the decayed (bones)?’
قَالَ الصَّادِقُ ع فَهَذَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ لِأَنَّ فِيهَا قَطْعَ عُذْرِ الْكَافِرِينَ وَ إِزَالَةَ شُبَهِهِمْ
Al-Sadiq-asws said: ‘So this is the debating by that which is best, because therein is cutting off of the excuses of the Kafirs and the removal of their doubts’.
وَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ بِأَنْ تَجْحَدَ حَقّاً لَا يُمْكِنُكَ أَنْ تُفَرِّقَ بَيْنَهُ وَ بَيْنَ بَاطِلِ مَنْ تُجَادِلُهُ وَ إِنَّمَا تَدْفَعُهُ عَنْ بَاطِلِهِ بِأَنْ تَجْحَدَ الْحَقَّ فَهَذَا هُوَ الْمُحَرَّمُ لِأَنَّكَ مِثْلُهُ جَحَدَ هُوَ حَقّاً وَ جَحَدْتَ أَنْتَ حَقّاً آخَرَ
And as for the debating which is other than best – so (it is when) you (end up) fighting (against) that which is true, (and) you cannot differentiate between it and the falsehood of the one who is debating it. And rather, you repel him from his falsehood by your rejecting the truth. So, this, is from the Prohibited, because you would be like him. Him fighting the truth, and you fighting against another truth’.
م، تفسير الإمام عليه السلام فَقَالَ: فَقَامَ إِلَيْهِ رَجُلٌ وَ قَالَ يَا ابْنَ رَسُولِ اللَّهِ أَ فَجَادَلَ رَسُولُ اللَّهِ ص
Tafseer of the Imam (Hassan Al-Askari-asws) – He (the narrator) said, ‘A man stood up to him-asws and said, ‘O son-asws of Rasool-Allah-saww! Did Rasool-Allah-saww debate?’
فَقَالَ الصَّادِقُ مَهْمَا ظَنَنْتَ بِرَسُولِ اللَّهِ ص مِنْ شَيْءٍ فَلَا تَظُنَّ بِهِ مُخَالَفَةَ اللَّهِ أَ وَ لَيْسَ اللَّهُ تَعَالَى قَالَ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ وَ قَالَ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ لِمَنْ ضَرَبَ لِلَّهِ مِثْلًا أَ فَتَظُنُّ أَنَّ رَسُولَ اللَّهِ ص خَالَفَ مَا أَمَرَهُ اللَّهُ بِهِ فَلَمْ يُجَادِلْ بِمَا أَمَرَهُ اللَّهُ بِهِ وَ لَمْ يُخْبِرْ عَنِ اللَّهِ بِمَا أَمَرَهُ أَنْ يُخْبِرَ بِهِ
Al-Sadiq-asws said: ‘Shh, silence! Are you conjecturing with Rasool-Allah-saww of something? Do not conjecture with him-saww having opposed Allah-azwj. Or, hasn’t Allah-azwj the Exalted Said: and have disputations with them by that which is best [16:125]? And Said: Say: ‘He Who Revived these the first time [36:79]. For whom did Allah-azwj Strike the two examples? Are you conjecturing that Rasool-Allah-saww would oppose what Allah-azwj Commanded with, so he-saww did not argue with what Allah-azwj Commanded with, and did not inform about Allah-azwj with what He-azwj Commanded that he-saww should inform with?’.[52]
3- لي، الأمالي للصدوق فِي رِوَايَةِ يُونُسَ بْنِ ظَبْيَانَ عَنِ الصَّادِقِ ع فِيمَا رُوِيَ عَنِ النَّبِيِّ ص مِنْ جَوَامِعِ كَلِمَاتِهِ أَنَّهُ قَالَ: أَوْرَعُ النَّاسِ مَنْ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً
‘Al Amaali’ of Al Sadouq – In a report of Yunus Bin Zabyan,
‘From Al-Sadiq-asws regarding what is reported from the Prophet-saww from the summary of his-saww speeches, he-saww said: ‘The most pious of the people is one who leaves the bitter dispute, and even if he was rightful (for it)’’.[53]
4- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سُئِلَ الصَّادِقُ ع عَنِ الْخَمْرِ فَقَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَا نَهَانِي عَنْهُ رَبِّي عَزَّ وَ جَلَّ عَنْ عِبَادَةِ الْأَوْثَانِ وَ شُرْبِ الْخَمْرِ وَ مُلَاحَاةِ الرِّجَالِ الْخَبَرَ
‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Nahdy, from Ibn Mahboub, from Al Khazaz, from Muhammad Bin Muslim who said,
‘Al-Sadiq-asws was asked about the wine, so he-asws said: ‘Rasool-Allah-saww said: ‘The first of what my-saww Lord-azwj Mighty and Majestic Forbade from is worshipping the idols, and drinking the wine, and contentious disputes of the men – the Hadeeth’’.[54]
5- لي، الأمالي للصدوق أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تُحْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ الرَّجُلُ بِالشَّيْءِ لَا يُغْفَرُ لَهُ الْخَبَرَ
‘Al Amaali’ of Al Sadouq – My father, from Al Humeyri, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Al Haza’a who said,
‘Abu Ja’far-asws said: ‘O Ziyad! Beware of the disputes, for these inherit the doubts, and frustrate the deeds, and deteriorate the person, and perhaps if the man speaks with something, he would not be Forgiven for it’ – the Hadeeth’.[55]
6- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: إِيَّاكُمْ وَ الْخُصُومَةَ فِي الدِّينِ فَإِنَّهَا تَشْغَلُ الْقَلْبَ عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ تُورِثُ النِّفَاقَ وَ تَكْسِبُ الضَّغَائِنَ وَ تَسْتَجِيرُ الْكَذِبَ
‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Anbasat Al Aabid,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘Beware of the disputing in the Religion, for these pre-occupy the heart from the Zikr of Allah-azwj Mighty and Majestic, and inherit the hypocrisy, and earn the grudges, and cause the lies to flow’.[56]
7- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: مَنْ لَاحَى الرِّجَالَ ذَهَبَتْ مُرُوءَتُهُ الْخَبَرَ
‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Hashim, from Al Dahqan, from Dorost, from Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘One who contends (disputes) the men, his magnanimity will go away’.[57]
8- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنْ أَبِي الْعَبَّاسِ السَّرَّاجِ عَنْ قُتَيْبَةَ عَنْ قُرْعَةَ عَنْ إِسْمَاعِيلَ بْنِ أُسَيْدٍ عَنْ جَبَلَةَ الْإِفْرِيقِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ وَ بَيْتٍ فِي وَسَطِ الْجَنَّةِ وَ بَيْتٍ فِي أَعْلَى الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً وَ لِمَنْ تَرَكَ الْكَذِبَ وَ إِنْ كَانَ هَازِلًا وَ لِمَنْ حَسُنَ خُلُقُهُ
‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Abu Al Abbas Al Siraj, from Quteyba, from Qar’a, from Ismail Bin Aseyd, from Jabalat Al Ifriqi,
‘Rasool-Allah-saww said: ‘I-saww am a guarantor of the house in the lower outskirts of the Paradise, and a house in the middle of the Paradise, and a house in the upper part of the Paradise, for one who neglects the bitter dispute and even if he is rightful, and for one who neglects the lies and even if he is opposed, and for one who is of good mannerisms’’.[58]
9- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ يَضْمَنُ لِي أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ مَنْ أَنْفَقَ وَ لَمْ يَخَفْ فَقْراً وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ وَ أَفْشَى السَّلَامَ فِي الْعَالَمِ وَ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً
‘Al Khisaal’ – Ibn Al Mutawakkal, from Muhammad Al Attar, from Al Ash’ary, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Muawiya bin Wahab,
‘From Abu Abdullah-asws having said: ‘Who will guarantee for me-asws four with four houses in the Paradise? One who spends and does not fear poverty, and he is fair with the people from himself, and he initiates the greeting in the world, and he neglects the bitter disputes, even if he was right.[59]
10- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ يُمِتْنَ الْقُلُوبَ الذَّنْبُ عَلَى الذَّنْبِ وَ كَثْرَةُ مُنَاقَشَةِ النِّسَاءِ يَعْنِي مُحَادَثَتَهُنَّ وَ مُمَارَاةُ الْأَحْمَقِ تَقُولُ وَ يَقُولُ وَ لَا يَرْجِعُ إِلَى خَيْرٍ وَ مُجَالَسَةُ الْمَوْتَى
‘Al Khisaal’ – Ibn Al Waleed, from Al Humeyri, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The sin upon the sin, and frequent debating with the women – meaning discussing with them – and bitterly disputing the idiot, you say and he says, and he does not return to good, and gatherings of the dead’.
فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ مَا الْمَوْتَى
It was said to him-saww, ‘O Rasool-Allah-saww! And what are the dead?’
قَالَ كُلُّ غَنِيٍّ مُتْرَفٍ
He-saww said: ‘Every rich and luxurious one’.[60]
11- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ الْمِرَاءِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ
‘Al Khisaal’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Mahboub, from Abu Walaad,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘(The cause) for the perfection of the Religion of a Muslim is his neglect of the speech in what has no meaning for him, and scarcity of the bitter dispute, and his forbearance, and his patience, and his good manners’’.[61]
12- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا يَعْنِي جَعْفَرَ بْنَ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَمَّنْ ذَكَرَهُ أَنَّهُ قَالَ لِأَبِي عَبْدِ اللَّهِ ع أَ تَرَى هَذَا الْخَلْقَ كُلَّهُ مِنَ النَّاسِ
‘Al Khisaal’ – My father and Ibn Al Waleed both together, from Muhammad Al Attar, and Ahmad Bin Idrees both together, from Al Ash’ary who said, ‘It was narrated to me by one of our companions – meaning Ja’far Bin Muhammad Bin Ubeydullah – from Abu Yahya Al Wasity, from one who mentioned it,
‘He said to Abu Abdullah-asws, ‘What is your-asws view of these (bad) characteristics, all of it, from the people?’
فَقَالَ أَلْقِ مِنْهُمُ التَّارِكَ لِلسِّوَاكِ وَ الْمُتَرَبِّعَ فِي مَوْضِعِ الضَّيِّقِ وَ الدَّاخِلَ فِيمَا لَا يَعْنِيهِ وَ الْمُمَارِيَ فِيمَا لَا عِلْمَ لَهُ بِهِ وَ الْمُتَمَرِّضَ مِنْ غَيْرِ عِلَّةٍ وَ الْمُتَشَعِّثَ مِنْ غَيْرِ مُصِيبَةٍ وَ الْمُخَالِفَ عَلَى أَصْحَابِهِ فِي الْحَقِّ وَ قَدِ اتَّفَقُوا عَلَيْهِ وَ الْمُفْتَخِرَ يَفْتَخِرُ بِآبَائِهِ وَ هُوَ خِلْوٌ مِنْ صَالِحِ أَعْمَالِهِمْ فَهُوَ بِمَنْزِلَةِ الْخَلَنْجِ يُقْشَرُ لِحاً مِنْ لِحاً حَتَّى يُوصَلَ إِلَى جَوْهَرِيَّتِهِ وَ هُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا
He-asws said: ‘You will meet from them, the neglecter of brushing the teeth, and the squatter in the narrow place, and the one entering into what has no meaning for him, and the one bitterly disputing regarding that where there is no knowledge for him with it, and the one who makes himself to be sick without there being an illness, and the untidy one without having any difficulties, and the one opposing his companions regarding the Truth and there has been a consensus upon it, and the boastful one priding with his forefathers and he is empty from their righteous deeds, so he is at the status of the ‘Khalanj’ (multi-layered plant), you peel a leaf from a leaf until you arrive to its essence, and he is as Allah-azwj Mighty and Majestic Said: Surely, they are only like the cattle. But, they are more straying of the way [25:44]’’.[62]
13- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: لَعَنَ اللَّهُ الَّذِينَ يُجَادِلُونَ فِي دِينِهِ أُولَئِكَ مَلْعُونُونَ عَلَى لِسَانِ نَبِيِّهِ ص
‘Uyoun Akhbar Al-Reza-asws’ – By a chain of Al Tameemi,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Allah-azwj Curses those who are arguing in His-azwj Religion. Those are the ones cursed upon the tongue of His-azwj Prophet-saww’’.[63]
14- ما، الأمالي للشيخ الطوسي فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ دَعِ الْمُمَارَاةَ وَ مُجَارَاةَ مَنْ لَا عَقْلَ لَهُ وَ لَا عِلْمَ
In a bequest of Amir Al-Momineen-asws during his-asws time of passing away: ‘Leave the bitter dispute, and engaging with one neither having any intellect for him nor knowledge’.[64]
15- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ بَزِيعٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ قَالَ لِأَصْحَابِهِ اسْمَعُوا مِنِّي كَلَاماً هُوَ خَيْرٌ لَكُمْ مِنَ الدُّهْمِ الْمُوقَفَةِ لَا يَتَكَلَّمْ أَحَدُكُمْ بِمَا لَا يَعْنِيهِ وَ لْيَدَعْ كَثِيراً مِنَ الْكَلَامِ فِيمَا يَعْنِيهِ حَتَّى يَجِدَ لَهُ مَوْضِعاً فَرُبَّ مُتَكَلِّمٍ فِي غَيْرِ مَوْضِعِهِ جَنَى عَلَى نَفْسِهِ بِكَلَامِهِ
Al Mufeed, from Al-Hassan Bin Hamza Al Hasny, from Ali Bin Ibrahim, from his father, from Ibn Bazie, from Ubeydullah Bin Abdullah,
‘From Abu Ja’far-asws Bin Muhammad-asws Bin Al-Sadiq-asws having said to his-asws companions: ‘Listen from me-asws a speech which is better for you all than the black horses! Not one of you should speak with what holds no meaning for him, and let him leave most of the speech in what does have meaning for him until he finds a place for it, for sometimes a speaker in another subject would offend upon himself by his speech.
وَ لَا يُمَارِيَنَّ أَحَدُكُمْ سَفِيهاً وَ لَا حَلِيماً فَإِنَّهُ مَنْ مَارَى حَلِيماً أَقْصَاهُ وَ مَنْ مَارَى سَفِيهاً أَرْدَاهُ وَ اذْكُرُوا أَخَاكُمْ إِذَا غَابَ عَنْكُمْ بِأَحْسَنِ مَا تُحِبُّونَ أَنْ تُذْكَرُوا بِهِ إِذَا غِبْتُمْ عَنْهُ وَ اعْمَلُوا عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مُجَازًى بِالْإِحْسَانِ مَأْخُوذٌ بِالْإِجْرَامِ
Not one of you should dispute with one of limited understanding nor a forbearing one, for the one who disputes with a forbearing one, he would distance him, and one who disputes one of limited understanding, he would rebut him. And remember your brother when he is absent from you with excellent of what you would love to be remembered with when you are absent from him. And do the deeds of a worker who knows that he would be recompensed with the goodness, (be) seized for the crimes’’.[65]
16- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَبِي قَتَادَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَصِيَّةُ وَرَقَةَ بْنِ نَوْفَلٍ لِخَدِيجَةَ بِنْتِ خُوَيْلِدٍ ع إِذَا دَخَلَ عَلَيْهَا يَقُولُ لَهَا يَا بِنْتَ أَخِي لَا تُمَارِي جَاهِلًا وَ لَا عَالِماً فَإِنَّكِ مَتَى مَارَيْتِ جَاهِلًا أَذَلَّكِ وَ مَتَى مَارَيْتِ عَالِماً مَنَعَكِ عِلْمَهُ وَ إِنَّمَا يَسْعَدُ بِالْعُلَمَاءِ مَنْ أَطَاعَهُمْ الْخَبَرَ
‘Al Amaali’ of the sheykh Al Tusi – By a chain of Abu Qatada,
‘From Abu Abdullah-asws having said: ‘Waraqa Bin Nowfal bequeathed to Khadeeja Bint Khuwaylid-asws, when he went over to her-asws, he said to her-asws, ‘O daughter-asws of my brother! Do not dispute with an ignorant one nor a scholar, for when you dispute with an ignorant one, he would disgrace you-as, and when you dispute with a scholar, he would deprive you-as of his knowledge, and rather he would ascend with the scholars, the one who obeys them’ – the Hadeeth’.[66]
17- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ مَعْقِلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ بِنْتِ إِلْيَاسَ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ مُشَارَّةَ النَّاسِ فَإِنَّهَا تُظْهِرُ الْعُرَّةَ وَ تَدْفِنُ الْغُرَّةَ
‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal Al Shaybani, 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 father-asws, from his-asws grandfather-asws, from his-asws forefathers, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Beware of quarrleing with the people, for it manifests the ugliness and buries the good’’.[67]
18- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْغِفَارِيِ عَنْ أَبِي جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ جِدَالَ كُلِّ مَفْتُونٍ فَإِنَّ كُلَّ مَفْتُونٍ مُلَقَّنٌ حُجَّتَهُ إِلَى انْقِضَاءِ مُدَّتِهِ فَإِذَا انْقَضَتْ مُدَّتُهُ أَحْرَقَتْهُ فِتْنَتُهُ بِالنَّارِ
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Yaqoub Bin Yazeed, from Al Hafary, from Abu Ja’far Bin Ibrahim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Beware of arguing with every deluded one, for every deluded one, the indoctrination of his proof is up to the end of his term. So, when his term expires, his delusion burns him in the Fire’’.[68]
19- مع، معاني الأخبار فِي كَلِمَاتِ النَّبِيِّ ص بِرِوَايَةِ الثُّمَالِيِّ عَنِ الصَّادِقِ ع أَوْرَعُ النَّاسِ مَنْ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً
Among the speeches of the Prophet-saww by a report of Al-Sumaly, from Al-Sadiq-asws: ‘The most pious of the people is one who neglects the bitter disputing and even if he was rightful’’.[69]
20 أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: إِنَّ مِنَ التَّوَاضُعِ أَنْ يَرْضَى الرَّجُلُ بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ يُسَلِّمَ عَلَى مَنْ يَلْقَى وَ أَنْ يَتْرُكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً وَ لَا يُحِبَّ أَنْ يُحْمَدَ عَلَى التَّقْوَى
My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘The humbleness is that the man is satisfied with the lower seat, and that he greets upon the one whom he meets, and that he neglects the bitter disputes and even if he was rightful, and he does not love that he be praised upon the piety’’.[70]
21- سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تُخَاصِمُوا النَّاسَ فَإِنَّ النَّاسَ لَوِ اسْتَطَاعُوا أَنْ يُحِبُّونَا لَأَحَبُّونَا إِنَّ اللَّهَ أَخَذَ مِيثَاقَ النَّاسِ فَلَا يَزِيدُ فِيهِمْ أَحَدٌ أَبَداً وَ لَا يَنْقُصُ مِنْهُمْ أَحَدٌ أَبَداً
‘Al Mahasin’ – My father, from Al Qasim Bin Muhammad, from Al Batiny, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Do not quarrel with the people, for the people, if they were able to love us-asws, they would have loved us-asws. Allah-azwj Took the Covenant of the people, therefore there will neither increase in them even one, ever, nor would anyone of them be reduced, ever!’’[71]
22- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَهْلِكُ أَصْحَابُ الْكَلَامِ وَ يَنْجُو الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Hamad Bin Isa, from Al Husayn Bin Al Mukhtar,
‘From Abu Abdullah-asws having said: ‘The people of Al-Kalaam (theologians) are destroyed, and the submitters (to the Ahadeeth) are saved, the submitters (to the Ahadeeth), they are the excellent ones’’.[72]
23- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ أُذَيْنَةَ عَنِ الْحَضْرَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَهْلِكُ أَصْحَابُ الْكَلَامِ وَ يَنْجُو الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ يَقُولُونَ هَذَا يَنْقَادُ وَ هَذَا لَا يَنْقَادُ أَمَا وَ اللَّهِ لَوْ عَلِمُوا كَيْفَ كَانَ أَصْلُ الْخَلْقِ مَا اخْتَلَفَ اثْنَانِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Marouf, from Abdullah Bin Yahya, from Ibn Azina, from Al Haaramy who said,
‘I heard Abu Abdullah-asws saying: ‘The people of Al-Kalaam (theologians) are destroyed, and the submitters (to the Hadeeth) are saved. The submitters (to the Hadeeth), they are the excellent ones! They (theologians) are saying, ‘This is compliant, and this is not compliant’. By Allah-azwj! Had they known how the origin of creation was, not one would have differed!’’[73]
24- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اجْعَلُوا أَمْرَكُمْ لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى اللَّهِ
‘Al Mahasin’ – Ibn Fazaal, from Ali Bin Uqba, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘Make your matters to be for the Sake of Allah-azwj, and do not make these to be for the people, for whatever was for Allah-azwj, so it is for Allah-azwj, and whatever was for the people, so it would not ascend to Allah-azwj.
فَلَا تُخَاصِمُوا النَّاسَ لِدِينِكُمْ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ إِنَّ اللَّهَ قَالَ لِنَبِيِّهِ ص إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَ لكِنَّ اللَّهَ يَهْدِي مَنْ يَشاءُ وَ قَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ
Do not quarrel with the people for your Religion, for the quarrelling is a sickness of the heart. Allah-azwj Said to His-azwj Prophet-saww: Surely, you cannot guide the one you love, but Allah will Guide the one He so Desires to [28:56]. And Said: And if your Lord so Desired, the ones in the earth would believe, all of them in their entirety. So, will you force the people until they become Momineen? [10:99].
ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَ إِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللَّهِ ص وَ عَلِيٍّ ع وَ لَا سَوَاءٌ إِنِّي سَمِعْتُ أَبِي ع يَقُولُ إِنَّ اللَّهَ إِذَا كَتَبَ عَلَى عَبْدٍ أَنْ يَدْخُلَ فِي هَذَا الْأَمْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِهِ
Leave the people, for the people take from the people, and you (Shias) are taking from Rasool-Allah-saww and Ali-asws, and not anyone else. I-asws heard my-asws father-asws saying: ‘Allah-azwj, when He-azwj Decrees upon a servant that he will enter into this matter (Al-Wilayah), he would be quicker to it than the bird is to its nest’’.[74]
25- سن، المحاسن أَبِي عَنْ صَفْوَانَ وَ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ كَانَ أَبِي يَقُولُ مَا لَكُمْ وَ لِدُعَاءِ النَّاسِ إِنَّهُ لَا يَدْخُلُ فِي هَذَا الْأَمْرِ إِلَّا مَنْ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ
My father, from Safwan and Fazalat, from Dawood Bin Farqad who said,
‘He (6th Imam-asws) said: ‘My-asws father-asws was saying: ‘What is with you and inviting the people (to Al-Wilayah)! It is such that no one would enter into this matter (Al-Wilayah) except one Allah-azwj Mighty and Majestic Decrees so for him’’.[75]
26- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا ثَابِتُ مَا لَكُمْ وَ لِلنَّاسِ
‘Al Mahasin’ – My father, from Abdullah Bin Yahya, from Ibn Muskan, from Sabit who said,
‘Abu Abdullah-asws said: ‘O Sabit! What is it with you and the people?’’.[76]
27- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَجُلًا أَتَى أَبِي فَقَالَ إِنِّي رَجُلٌ خَصِمٌ أُخَاصِمُ مَنْ أُحِبُّ أَنْ يَدْخُلَ فِي هَذَا الْأَمْرِ
‘Al Mahasin’ – My father, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Al Hurr who said,
‘I heard Abu Abdullah-asws saying: ‘A man came to my-asws father-asws and he said, ‘I am a man, a debating man. Can I debate the one whom I would like to enter into this matter?’
فَقَالَ لَهُ أَبِي لَا تُخَاصِمْ أَحَداً فَإِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ حَتَّى إِنَّهُ لَيُبْصِرُ بِهِ الرَّجُلَ مِنْكُمْ يَشْتَهِي لِقَاءَهُ
My-asws father-asws said to him: ‘Do not debate anyone, for Allah-azwj, When He-azwj Intends good with a servant, Puts a spot into his heart until he would be insightful with it of the man from you all, desiring to meet him’’.[77]
28- سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُخَاصِمُوا النَّاسَ فَإِنَّ النَّاسَ لَوِ اسْتَطَاعُوا أَنْ يُحِبُّونَا لَأَحَبُّونَا إِنَّ اللَّهَ أَخَذَ مِيثَاقَ شِيعَتِنَا يَوْمَ أَخَذَ مِيثَاقَ النَّبِيِّينَ فَلَا يَزِيدُ فِيهِمْ أَحَدٌ أَبَداً وَ لَا يَنْقُصُ مِنْهُمْ أَحَدٌ أَبَداً
‘Al Mahasin’ – My father, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Do not quarrel with the people, for the people, if they were able to love us-asws, they would have loved us-asws. Allah-azwj Took a Covenant from our-asws Shias on the (same) day He-azwj Took a Covenant of the Prophets-as. Therefore, there will neither increase anyone among them, nor will anyone reduce from them, ever’’.[78]
29- سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَدْعُو النَّاسَ إِلَى مَا فِي يَدِي فَقَالَ لَا
‘Al Mahasin’ – My father, from Al Qasim Bin Muhammad, from Al Batainy, from Abu Baseer who said,
‘I said to Abu Ja’far-asws, ‘Shall I invite the people to what is in my hands (Al-Wilayah)?’ So he-asws said: ‘No’.
قُلْتُ إِنِ اسْتَرْشَدَنِي أَحَدٌ أُرْشِدُهُ
I said, ‘If someone asks me for guidance, shall I guide him?’
قَالَ نَعَمْ إِنِ اسْتَرْشَدَكَ فَأَرْشِدْهُ فَإِنِ اسْتَزَادَكَ فَزِدْهُ فَإِنْ جَاحَدَكَ فَجَاحِدْهُ
He-asws said: ‘Yes, if they seek your guidance, guide them, and if they seek an increase from you, increase it for him, but if he rejects you, then reject him’’.[79]
30- ضا، فقه الرضا عليه السلام إِيَّاكَ وَ الْخُصُومَةَ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تُحْبِطُ الْعَمَلَ وَ تُرْدِي بِصَاحِبِهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِشَيْءٍ فَلَا يُغْفَرَ لَهُ
‘Fiqh Al-Reza-asws’ – ‘Beware of the quarrelling for it inherits the doubt, and drops the deed, and deteriorates its owner, and perhaps if he speaks with something, he may not be Forgiven for it’.[80]
31- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْمِرَاءُ دَاءٌ رَدِيٌّ وَ لَيْسَ لِلْإِنْسَانِ خَصْلَةٌ شَرٌّ مِنْهُ وَ هُوَ خُلُقُ إِبْلِيسَ وَ نِسْبَتُهُ فَلَا يُمَارِي فِي أَيِّ حَالٍ كَانَ إِلَّا مَنْ كَانَ جَاهِلًا بِنَفْسِهِ وَ بِغَيْرِهِ مَحْرُوماً مِنْ حَقَائِقِ الدِّينِ
‘Misbah Al Sharia’ – Al-Sadiq-asws said: ‘The bitter disputing is a destroying sickness, and there isn’t for the human being any characteristic eviler than it, and it is a mannerism of Iblees-la and his-la attribute, therefore do not dispute in any situation you were except the one who was ignorant with himself and with others been deprived from the realities of Religion’’.[81]
32- رُوِيَ أَنَّ رَجُلًا قَالَ لِلْحُسَيْنِ بْنِ عَلِيٍّ ع اجْلِسْ حَتَّى نَتَنَاظَرَ فِي الدِّينِ
It is reported that a man said to Al-Husayn-asws Bin Ali-asws, ‘Remain seated until we debate regarding the Religion’.
فَقَالَ يَا هَذَا أَنَا بَصِيرٌ بِدِينِي مَكْشُوفٌ عَلَيَّ هُدَايَ فَإِنْ كُنْتَ جَاهِلًا بِدِينِكَ فَاذْهَبْ وَ اطْلُبْهُ مَا لِي وَ لِلْمُمَارَاةِ وَ إِنَّ الشَّيْطَانَ لَيُوَسْوِسُ لِلرَّجُلِ وَ يُنَاجِيهِ وَ يَقُولُ نَاظِرِ النَّاسَ فِي الدِّينِ كَيْلَا يَظُنُّوا بِكَ الْعَجْزَ وَ الْجَهْلَ
He-asws said: ‘O you! I-asws am insightful with my-asws Religion! My-asws Guidance is open unto me-asws. So, if you are ignorant with your Religion, then go and seek it. What is it to me-asws and the bitter dispute? And the Satan-la casts uncertainty to the man and whispers to him and is saying, ‘Debate with the people regarding the Religion’, perhaps he-la is thinking you are frustrated and ignorant.
ثُمَّ الْمِرَاءُ لَا يَخْلُو مِنْ أَرْبَعَةِ أَوْجُهٍ إِمَّا أَنْ تَتَمَارَى أَنْتَ وَ صَاحِبُكَ فِيمَا تَعْلَمَانِ فَقَدْ تَرَكْتُمَا بِذَلِكَ النَّصِيحَةَ وَ طَلَبْتُمَا الْفَضِيحَةَ وَ أَضَعْتُمَا ذَلِكَ الْعِلْمَ أَوْ تَجْهَلَانِهِ فَأَظْهَرْتُمَا جَهْلًا وَ خَاصَمْتُمَا جَهْلًا أَوْ تَعْلَمُهُ أَنْتَ فَظَلَمْتَ صَاحِبَكَ بِطَلَبِكَ عَثْرَتَهُ أَوْ يَعْلَمُهُ صَاحِبُكَ فَتَرَكْتَ حُرْمَتَهُ وَ لَمْ تُنْزِلْهُ مَنْزِلَتَهُ وَ هَذَا كُلُّهُ مُحَالٌ
Then the bitter arguments are not empty of four aspects – Either if you and your companion dispute regarding you both know, so both of you have neglected the advice and are seeking the scandal and place of that knowledge, or you are both ignorant so you are both manifesting ignorance and are quarrelling ignorantly, or you know it and you are being unjust to your companion for your seeking his faults, or your companions knows, so you have neglected his sanctity and do not place him at his status. And all this is absurd.
فَمَنْ أَنْصَفَ وَ قَبِلَ الْحَقَّ وَ تَرَكَ الْمُمَارَاةَ فَقَدْ أَوْثَقَ إِيمَانَهُ وَ أَحْسَنَ صُحْبَةَ دِينِهِ وَ صَانَ عَقْلَهُ
So, one who is just and accepts the truth and neglects the disputing, so he has affirmed his Eman, and improved the company of his Religion, and safeguarded his intellect’’.[82]
33- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّمَا شِيعَتُنَا الْخُرْسُ
‘Al Saraair’ – From the book Al Masheykha of Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Hamza who said, ‘I heard Abu Ja’far-asws saying: ‘But rather, our-asws Shias are the mute ones (they keep their mouths shut)’’.[83]
34- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَقُولُونَ يَنْقَادُ وَ لَا يَنْقَادُ يَعْنِي أَصْحَابَ الْكَلَامِ أَمَا لَوْ عَلِمُوا كَيْفَ كَانَ بَدْءُ الْخَلْقِ وَ أَصْلُهُ لَمَا اخْتَلَفَ اثْنَانِ
‘Al Saraair’ – From the book Al Masheykha of Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘They are saying they are guided, and they are not guided – meaning the people of Al-Kalaam (theologians) – but if they knew how was the beginning of the creation and its origin, not two would differ’’.[84]
35- ني، الغيبة للنعماني عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْقُرَشِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي مُحَمَّدٍ الْغِفَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ جِدَالَ كُلِّ مَفْتُونٍ فَإِنَّهُ مُلَقَّنٌ حُجَّتَهُ إِلَى انْقِضَاءِ مُدَّتِهِ فَإِذَا انْقَضَتْ مُدَّتُهُ أَلْهَبَتْهُ خَطِيئَتُهُ وَ أَحْرَقَتْهُ
‘Al Ghayba’ of Al Numani – Abdul Wahid Bin Abdullah Bin Yunus, from Muhammad Bin Ja’fa Al Qarshy, from Muhammad Ibn Al Husayn Bin Abu Al Khattab, from Muhammad Bin Sinan, from Abu Muhammad Al Ghafary,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Beware of arguing with every issuer of Fatwa, for every issuer of Fatwa, the indoctrination of his proof is up to the end of his term. So, when his term expires, his sins inflame him and burn him’’.[85]
36- جا، المجالس للمفيد الْحَسَنُ بْنُ حَمْزَةَ الطَّبَرِيُّ عَنْ عَلِيِّ بْنِ حَاتِمٍ الْقَزْوِينِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْمَخْزُومِيِّ عَنْ مُحَمَّدِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: مَنْ أَعَانَنَا بِلِسَانِهِ عَلَى عَدُوِّنَا أَنْطَقَهُ اللَّهُ بِحُجَّتِهِ يَوْمَ مَوْقِفِهِ بَيْنَ يَدَيْهِ عَزَّ وَ جَلَّ
‘Al Majaalis’ of Al Mufeed – Al-Hassan Bin Hamza Al Tabary, from Ali Bin Hatim Al Qazwiny, from Muhammad Bin Ja’far Al Makhzumy, from Muhammad Bin Shamoun, from Abdullah Bin Abdul Rahman, from Al Husayn Bin Yazeed,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘One who assists us-asws by his tongue against our-asws enemies, Allah-azwj would Make him speak with His-azwj Arguments on the Day he pauses in front of the Mighty and Majestic’’.[86]
37- جا، المجالس للمفيد الْجِعَابِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يُوسُفَ عَنْ مُحَمَّدِ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ رِزْقٍ عَنْ أَبِي زِيَادٍ الْفُقَيْمِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ
‘Al Majaalis’ of Al Mufeed – Al Ja’alby, from Ibn Aqda, from Ahmad Bin Yusuf, from Muhammad Bin Yazeed, from Ahmad Bin Rizq, from Abu Ziyad Al Fuqaymi,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘From the excellent Islam of the person is that he neglects speaking about what does not concern him’’.[87]
38- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَعِيبُونَ عَلَيَّ بِالْكَلَامِ وَ أَنَا أُكَلِّمُ النَّاسَ
‘Rijal’ of Al Kashi – Hamdawiya, from Al Yaqteeny, from Ibn Asbaat, from Ibn Umeyra, from Abdul A’ala who said,
‘I said to Abu Abdullah-asws, ‘The people are faulting upon me with the speech, and I speak to the people.
فَقَالَ أَمَّا مِثْلُكَ مَنْ يَقَعُ ثُمَّ يَطِيرُ فَنَعَمْ وَ أَمَّا مَنْ يَقَعُ ثُمَّ لَا يَطِيرُ فَلَا
He-asws said: ‘As for the likes of you, one who falls then flies (recovers after being on defensive), yes (talk to him), and as for one who falls then does not fly (cannot bounce back from an awkward situation), so no’’.[88]
39- كش، رجال الكشي حَمْدَوَيْهِ وَ مُحَمَّدٌ ابْنَا نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنِ الطَّيَّارِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بَلَغَنِي أَنَّكَ كَرِهْتَ مُنَاظَرَةَ النَّاسِ
‘Rijal’ of Al Kashi – Hamdawiya and Muhammad, two sons of Nusayr, from Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Al Ahmar, from Al Tayyar who said,
‘I said to Abu Abdullah-asws, ‘It has reached me that you-asws dislike debating the people’.
فَقَالَ أَمَّا كَلَامُ مِثْلِكَ فَلَا يُكْرَهُ مَنْ إِذَا طَارَ يُحْسِنُ أَنْ يَقَعَ وَ إِنْ وَقَعَ يُحْسِنُ أَنْ يَطِيرَ فَمَنْ كَانَ هَكَذَا لَا نَكْرَهُهُ
He-asws said: ‘As for the speech of the likes of you, I-asws do not dislike it, someone when he flies good if he falls, and if he falls good if he flies. So, one who was like this, we-asws do not dislike it for him’’.[89]
40- كش، رجال الكشي حَمْدَوَيْهِ وَ مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا فَعَلَ ابْنُ الطَّيَّارِ قَالَ قُلْتُ مَاتَ
‘Rijal’ of Al Kashi – Hamdawiya and Muhammad, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,
‘Abu Abdullah-asws said: ‘What happened to Ibn Al-Tayyar?’ He (the narrator) said, ‘I said, ‘He died’.
قَالَ رَحِمَهُ اللَّهُ وَ لَقَّاهُ نَضْرَةً وَ سُرُوراً فَقَدْ كَانَ شَدِيدَ الْخُصُومَةِ عَنَّا أَهْلَ الْبَيْتِ
He-asws said: ‘May Allah-azwj have Mercy on him and Make him meet freshness and joy, for he was of intense debating on our-asws behalf, the People-asws of the Household’.[90]
41- كش، رجال الكشي حَمْدَوَيْهِ وَ مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا فَعَلَ ابْنُ الطَّيَّارِ فَقُلْتُ تُوُفِّيَ
‘Rijal’ of Al Kashi – Hamdawiya and Muhammad, from Muhammad Bin Isa, from Yunus, from Abu Ja’far Al Ahowl,
‘From Abu Abdullah-asws having said: ‘What happened to Ibn Al-Tayyar?’ I said, ‘Expired’.
فَقَالَ رَحِمَهُ اللَّهُ أَدْخَلَ اللَّهُ عَلَيْهِ الرَّحْمَةَ وَ النَّضْرَةَ فَإِنَّهُ كَانَ يُخَاصِمُ عَنَّا أَهْلَ الْبَيْتِ.
He-asws said: ‘May Allah-azwj have Mercy on him and Enter the Mercy and the freshness upon him, for he was debating on our-asws behalf, the People-asws of the Household’’.[91]
42- كش، رجال الكشي نضر [نَصْرُ] بْنُ الصَّبَّاحِ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ لِعَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ يَا عَبْدَ الرَّحْمَنِ كَلِّمْ أَهْلَ الْمَدِينَةِ فَإِنِّي أُحِبُّ أَنْ يُرَى فِي رِجَالِ الشِّيعَةِ مِثْلُكَ
‘Rijal’ of Al Kashi – Nazar Bin Salih who said,
‘Abu Abdullah-asws was saying to Abdul Rahman Al-Hajjaj: ‘O Abdul Rahman! Speak to the people of Al-Medina, for I-asws love to see among men a Shia like you’’.[92]
43- كش، رجال الكشي حَمْدَوَيْهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: ذُكِرَ لِأَبِي الْحَسَنِ ع أَصْحَابُ الْكَلَامِ فَقَالَ أَمَّا ابْنُ حَكِيمٍ فَدَعُوهُ
Hamdawiya, from Ibn Yazeed, from Ibn Abu Umeyr, from Muhammad Bin Hakeem who said,
‘The people of Al Kalaam (theologians) were mentioned to Abu Al-Hassan-asws, so he-asws said: ‘As for Ibn Hakeem, leave him’.[93]
44- كش، رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ قَالَ: كَانَ أَبُو الْحَسَنِ ع يَأْمُرُ مُحَمَّدَ بْنَ حَكِيمٍ أَنْ يُجَالِسَ أَهْلَ الْمَدِينَةِ فِي مَسْجِدِ رَسُولِ اللَّهِ ص وَ أَنْ يُكَلِّمَهُمْ وَ يُخَاصِمَهُمْ حَتَّى كَلَّمَهُمْ فِي صَاحِبِ الْقَبْرِ وَ كَانَ إِذَا انْصَرَفَ إِلَيْهِ قَالَ مَا قُلْتَ لَهُمْ وَ مَا قَالُوا لَكَ وَ يَرْضَى بِذَلِكَ مِنْهُ.
‘Rijal’ of Al Kashi – Hamdawiya, from Muhammad Bin Isa, from Yunus, from Hamad who said, ‘
Abu Al-Hassan-asws had instructed Muhammad Bin Hakeem that he sits with the people of Al-Medina in the Masjid of Rasool-Allah-saww and that he speaks to them and debates them to the extent that he speaks to them regarding the occupant of the grave (Rasool-Allah-saww). And when he went to him-asws, he said, ‘I did not say to them and what they said to you-asws’. And he-asws was pleased with that from him’’.[94]
45 ختص، الإختصاص قَالَ الرِّضَا ع لَا تُمَارِيَنَّ الْعُلَمَاءَ فَيَرْفُضُوكَ وَ لَا تُمَارِيَنَّ السُّفَهَاءَ فَيَجْهَلُوا عَلَيْكَ
Al-Reza-asws said: ‘Do not dispute the scholar for they will reject you, and do not dispute the foolish ones, for they would be ignorant upon you’’.[95]
46- أَقُولُ قَالَ السَّيِّدُ بْنُ طَاوُسٍ رَحِمَهُ اللَّهُ فِي كَشْفِ الْمَحَجَّةِ رَوَيْتُ مِنْ كِتَابِ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ وَ نَقَلْتُهُ مِنْ أَصْلٍ قُرِئَ عَلَى الشَّيْخِ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ رَوَاهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: أَرَدْتُ الدُّخُولَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي مُؤْمِنُ الطَّاقِ اسْتَأْذِنْ لِي عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ نَعَمْ فَدَخَلْتُ عَلَيْهِ فَأَعْلَمْتُهُ مَكَانَهُ فَقَالَ لَا تَأْذَنْ لَهُ عَلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ انْقِطَاعُهُ إِلَيْكُمْ وَ وَلَاؤُهُ لَكُمْ وَ جِدَالُهُ فِيكُمْ وَ لَا يَقْدِرُ أَحَدٌ مِنْ خَلْقِ اللَّهِ أَنْ يَخْصِمَهُ
I am saying, ‘Al Seyyid Ibn Tawoos said in (the book) Kash Al Muhajjat, ‘It has been reported from the book of Abu Muhammad Abdullah Bin Hamad Al Asnary, and I copied it from the original read upon the sheykh Haroun Bin Musa al Tal’akbary, reporting from Abdullah Bin Sinan who said,
‘I wanted to see Abu Abdullah-asws, so Momin al Taaq said to me, ‘Seek permission for me to see Abu Abdullah-asws’. I said to him, ‘Yes’, and I went to him-asws and let him-asws know of his place. But he-asws said: ‘There is no permission for him to see me-asws’. I said, ‘May I be sacrificed for you-asws! He has cut himself off (from others) to you, and he is friendly to you-asws and he argues regarding you-asws, and there is no ability for anyone from the creatures of Allah-azwj to debate him!’
فَقَالَ بَلْ يَخْصِمُهُ صَبِيٌّ مِنْ صِبْيَانِ الْكُتَّابِ
He-asws said: ‘But a young child from the children of the Book can debate him’.
فَقُلْتُ جُعِلْتُ فِدَاكَ هُوَ أَجْدَلُ مِنْ ذَلِكَ وَ قَدْ خَاصَمَ جَمِيعَ أَهْلِ الْأَدْيَانِ فَخَصَمَهُمْ فَكَيْفَ يَخْصِمُهُ غُلَامٌ مِنَ الْغِلْمَانِ وَ صَبِيٌّ مِنَ الصِّبْيَانِ
I said, ‘May I be sacrificed for you-asws! He is more debating than that, and debated the entirety of the people of (other) religions had debated him, and he has debated them, so how can a young boy from the boys debate him, a child from the children?’
فَقَالَ يَقُولُ لَهُ الصَّبِيُّ أَخْبِرْنِي عَنْ إِمَامِكَ أَمَرَكَ أَنْ تُخَاصِمَ النَّاسَ فَلَا يَقْدِرُ أَنْ يَكْذِبَ عَلَيَّ فَيَقُولُ لَا فَيَقُولُ لَهُ فَأَنْتَ تُخَاصِمُ النَّاسَ مِنْ غَيْرِ أَنْ يَأْمُرَكَ إِمَامُكَ فَأَنْتَ عَاصٍ لَهُ فَيَخْصِمُهُ
He-asws said: ‘The child would say to him, ‘Inform me about your Imam-asws. Did he-asws instruct you that you should debate the people?’ So, he would not be able to lie upon me-asws, and he would be saying, ‘No’. Then he would be saying to him, ‘Then you are debating the people from without your Imam-asws having instructed you, therefore you are disobedient to him-asws’.
يَا ابْنَ سِنَانٍ لَا تَأْذَنْ لَهُ عَلَيَّ فَإِنَّ الْكَلَامَ وَ الْخُصُومَاتِ تُفْسِدُ النِّيَّةَ وَ تَمْحَقُ الدِّينَ
O Ibn Sinan! There is no permission for him to see me-asws, for the speech and the debating spoil the intention and obliterate the Religion’’.[96]
47- وَ مِنَ الْكِتَابِ الْمَذْكُورِ عَنْ عَاصِمٍ الْحَنَّاطِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع وَ أَنَا عِنْدَهُ إِيَّاكَ وَ أَصْحَابَ الْكَلَامِ وَ الْخُصُومَاتِ وَ مُجَالَسَتَهُمْ فَإِنَّهُمْ تَرَكُوا مَا أُمِرُوا بِعِلْمِهِ وَ تَكَلَّفُوا مَا لَمْ يُؤْمَرُوا بِعِلْمِهِ حَتَّى تَكَلَّفُوا عِلْمَ السَّمَاءِ
And from the mentioned book, from Aasim Al Hanaat, from Abu Ubeyda al Haza’a who said,
‘Abu Ja’far-asws said to me and I was in his-asws presence: ‘Beware of the people of Al-Kalaam (theologians) and the debates, and their gatherings, for they neglected what they had been instructed of its knowledge, and they encumbered themselves with learning what they had not been instructed with learning its knowledge, to the extent that they encumbered themselves with the knowledge of the sky.
يَا أَبَا عُبَيْدَةَ خَالِطِ النَّاسَ بِأَخْلَاقِهِمْ وَ زَائِلْهُمْ بِأَعْمَالِهِمْ يَا أَبَا عُبَيْدَةَ إِنَّا لَا نَعُدُّ الرَّجُلَ فَقِيهاً عَالِماً حَتَّى يَعْرِفَ لَحْنَ الْقَوْلِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ
O Abu Ubeyda! Mingle with the people in accordance with their morals and transient of their deeds. O Abu Ubeyda! We-asws do not count the man to be an understanding one (Faqeeh), a scholar, until he is known by the tone of the words, and these are the Words of Allah-azwj Mighty and Majestic: and you can (already) recognise them by their tone of speech [47:30]’’.[97]
48- وَ مِنَ الْكِتَابِ الْمَذْكُورِ عَنْ جَمِيلٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مُتَكَلِّمُو هَذِهِ الْعِصَابَةِ مِنْ شِرَارِ مَنْ هُمْ مِنْهُمْ
And from the mentioned, from Jameel who said,
‘I heard Abu Abdullah-asws saying: ‘Theologians of this gang are from the evil ones, ones who are from them’’.[98]
49 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِيَّاكُمْ وَ الْجِدَالَ فَإِنَّهُ يُورِثُ الشَّكَّ فِي دِينِ اللَّهِ
‘Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘Beware of the arguing, for it inherits the doubt in the Religion of Allah-azwj’’.[99]
50 مُنْيَةُ الْمُرِيدِ، قَالَ النَّبِيُّ ص ذَرُوا الْمِرَاءَ فَإِنَّهُ لَا تُفْهَمُ حِكْمَتُهُ وَ لَا تُؤْمَنُ فِتْنَتُهُ
‘Muniyat Al Mureed’ –
‘The Prophet-saww said: ‘Leave the bitter disputes for you cannot understand the wisdom of it, nor can you be safe from its Fitna (strife)’’.[100]
51- وَ قَالَ ص مَنْ تَرَكَ الْمِرَاءَ وَ هُوَ مُحِقٌّ بُنِيَ لَهُ بَيْتٌ فِي أَعْلَى الْجَنَّةِ وَ مَنْ تَرَكَ الْمِرَاءَ وَ هُوَ مُبْطِلٌ يُبْنَى لَهُ بَيْتٌ فِي رَبَضِ الْجَنَّةِ
And he-saww said: ‘One who neglects the bitter disputes and he is rightful, a house would be built for him in the upper part of the Paradise; and one who neglects the bitter disputes and he was false, a house would be built for him in the lower part of the Paradise’’.[101]
52- وَ قَالَ ص مَا ضَلَّ قَوْمٌ إِلَّا أَوْثَقُوا الْجَدَلَ
And he-saww said: ‘A people did not stray except they strengthened the arguing (debating)’’.[102]
53- وَ قَالَ ص لَا يَسْتَكْمِلُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَدَعَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً
And he-saww said: ‘A servant will not perfect the realities of the Eman until he leaves the bitter disputes and even when he was rightful’’.[103]
54- وَ رُوِيَ عَنْ أَبِي الدَّرْدَاءِ وَ أَبِي أُمَامَةَ وَ وَاثِلَةَ وَ أَنَسٍ قَالُوا خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ص يَوْماً وَ نَحْنُ نَتَمَارَى فِي شَيْءٍ مِنْ أَمْرِ الدِّينِ فَغَضِبَ غَضَباً شَدِيداً لَمْ يَغْضَبْ مِثْلَهُ ثُمَّ قَالَ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِهَذَا ذَرُوا الْمِرَاءَ فَإِنَّ الْمُؤْمِنَ لَا يُمَارِي
It is reported from Abu Darda’a and Abu Amama and Wasila and Anas who said,
‘Rasool-Allah-saww came out to us one day and we were bitterly disputing regarding something from the matters of Religion. So he-saww was unhappy with intense displeasure, the like of which he-saww had not been displeased before, then he-saww said: ‘But rather, the ones before you were destroyed by this! Leave the bitter disputes, for the momin does not dispute bitterly. Leave the bitter dispute for the disputant has completed its loss. Leave the bitter dispute for the disputant, I-saww will not intercede for him on the Day of Qiyamah.
ذَرُوا الْمِرَاءَ فَإِنَ الْمُمَارِيَ قَدْ تَمَّتْ خَسَارَتُهُ ذَرُوا الْمِرَاءَ فَإِنَّ الْمُمَارِيَ لَا أَشْفَعُ لَهُ يَوْمَ الْقِيَامَةِ ذَرُوا الْمِرَاءَ فَأَنَا زَعِيمٌ بِثَلَاثَةِ أَبْيَاتٍ فِي الْجَنَّةِ فِي رِيَاضِهَا وَ أَوْسَطِهَا وَ أَعْلَاهَا لِمَنْ تَرَكَ الْمِرَاءَ وَ هُوَ صَادِقٌ ذَرُوا الْمِرَاءَ فَإِنَّ أَوَّلَ مَا نَهَانِي عَنْهُ رَبِّي بَعْدَ عِبَادَةِ الْأَوْثَانِ الْمِرَاءُ
Leave the bitter dispute, for I-saww am a guarantor with three houses in the Paradise – In its lower part, and its middle, and its upper part, for one who leaves the bitter dispute and (although) he is truthful. Leave the bitter dispute, for the first one who forbade the bitter dispute was my-saww Lord-azwj, after (Forbidding) the worship of the idols.[104]
55- وَ عَنْهُ ص قَالَ: ثَلَاثٌ مَنْ لَقِيَ اللَّهَ بِهِنَّ دَخَلَ الْجَنَّةَ مِنْ أَيِّ بَابٍ شَاءَ مَنْ حَسُنَ خُلُقُهُ وَ خَشِيَ اللَّهَ فِي الْمَغِيبِ وَ الْمَحْضَرِ وَ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً
And from him-saww having said: ‘Three, one who meets Allah-azwj with these would enter the Paradise from whichever door he so desires to – One who is good in his manners, and fears Allah-azwj in the private and the open, and neglects the bitter dispute and even if he was rightful’.[105]
56- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِيَّاكُمْ وَ الْمِرَاءَ وَ الْخُصُومَةَ فَإِنَّهُمَا يُمْرِضَانِ الْقُلُوبَ عَلَى الْإِخْوَانِ وَ يَنْبُتُ عَلَيْهِمَا النِّفَاقُ
And from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Beware of the bitter disputes, and the debating, for these are two sicknesses of the hearts upon the brethren, and the hypocrisy grows upon these two’’.[106]
57- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ جَبْرَئِيلُ ع لِلنَّبِيِّ ص إِيَّاكَ وَ مُلَاحَاةَ الرِّجَالِ
And from Abu Abdullah-asws having said: ‘Jibraeel-as said to the Prophet-saww: ‘Beware of having arguments with the men’.[107]
58 كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِيَّاكُمْ وَ أَصْحَابَ الْخُصُومَاتِ وَ الْكَذَّابِينَ فَإِنَّهُمْ تَرَكُوا مَا أُمِرُوا بِعِلْمِهِ وَ تَكَلَّفُوا مَا لَمْ يُؤْمَرُوا بِعِلْمِهِ حَتَّى تَكَلَّفُوا عِلْمَ السَّمَاءِ
The book of Aasim Bin Humeyd, from Abu Ubeyda Al Haza’a who said,
‘I heard Abu Ja’far-asws saying: ‘Beware of the debaters and the liars, for they neglect what knowledge they have been instructed with, and they are encumbering themselves with the knowledge that they have not been encumbered with, to the extent of the knowledge of the sky.
يَا أَبَا عُبَيْدَةَ خَالِقِ النَّاسَ بِأَخْلَاقِهِمْ يَا أَبَا عُبَيْدَةَ إِنَّا لَا نَعُدُّ الرَّجُلَ فِينَا عَاقِلًا حَتَّى يَعْرِفَ لَحْنَ الْقَوْلِ ثُمَّ قَرَأَ ع وَ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ وَ اللَّهُ يَعْلَمُ أَعْمالَكُمْ
O Abu Ubeyda! Mingle with people based on their morals. O Abu Ubeyda! We-asws do not count the men among us-asws as being an intellectual until he is recognised by the tone of the voice’. Then he-asws recited: and you can (already) recognise them by their tone of speech [47:30], and Allah-azwj Knows your deeds’’.[108]
59 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ أُنَاساً دَخَلُوا عَلَى أَبِي رَحْمَةُ اللَّهِ عَلَيْهِ فَذَكَرُوا لَهُ خُصُومَتَهُمْ مَعَ النَّاسِ فَقَالَ لَهُمْ هَلْ تَعْرِفُونَ كِتَابَ اللَّهِ مَا كَانَ فِيهِ نَاسِخٌ أَوْ مَنْسُوخٌ قَالُوا لَا
The book of Ja’far Bin Muhammad Bin Shareeh, from Humeyd Bin Shuayb, from Jabir Al Jufy who said,
‘I heard him-asws saying: ‘The people came over to my-asws father-asws and they mentioned to him-asws their disputing with the people, so he-asws said to them: ‘Are you understanding the Book of Allah-azwj what was in it, whether it is an Abrogating (Verse) or an Abrogated one?’ They said, No’.
فَقَالَ لَهُمْ وَ مَا حَمَلَكُمْ عَلَى الْخُصُومَةِ لَعَلَّكُمْ تُحِلُّونَ حَرَاماً أَوْ تُحَرِّمُونَ حَلَالًا وَ لَا تَدْرُونَ إِنَّمَا يَتَكَلَّمُ فِي كِتَابِ اللَّهِ مَنْ يَعْرِفُ حَلَالَ اللَّهِ وَ حَرَامَهُ
He-asws said to them: ‘Then what carried you all upon the debating? Perhaps you would be Permitting a Prohibition, or prohibiting a Permissible without knowing. But rather, he should speak regarding the Book of Allah-azwj, the one who recognises the Permissible(s) of Allah-azwj and His-azwj Prohibition’.
قَالُوا لَهُ أَ تُرِيدُ أَنْ نَكُونَ مُرْجِئَةً
They said to him, ‘Do you-asws want us to become Murjiites?’
قَالَ لَهُمْ أَبِي وَيْحَكُمْ مَا أَنَا بِمُرْجِئِيٍّ وَ لَكِنْ أَمَرْتُكُمْ بِالْحَقّ
My-asws father-asws said to them: ‘Woe be unto you all! I-asws am not a Murjiite, but I-asws am instructing you with the Truth’’.[109]
60- وَ بِهَذَا الْإِسْنَادِ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَسُولَ اللَّهِ كَانَ يَدْعُو أَصْحَابَهُ مَنْ أَرَادَ اللَّهُ بِهِ خَيْراً سَمِعَ وَ عَرَفَ مَا يَدْعُوهُ إِلَيْهِ وَ مَنْ أَرَادَ اللَّهُ بِهِ شَرّاً طَبَعَ عَلَى قَلْبِهِ فَلَا يَسْمَعُ وَ لَا يَعْقِلُ
And by this chain, from Jabir who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww would call his-saww companions, and the one whom Allah-azwj Intended good with him, would hear and understand what he is being called to; and one whom He-azwj Intended evil with him, He-azwj Seal upon his heart, so he would neither hear nor understand.
وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِذا خَرَجُوا مِنْ عِنْدِكَ قالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ ما ذا قالَ آنِفاً أُولئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ وَ قَالَ إِنَّكَ لا تُسْمِعُ الْمَوْتى وَ لا تُسْمِعُ الصُّمَّ الدُّعاءَ إِذا وَلَّوْا مُدْبِرِينَ وَ ما أَنْتَ بِهادِي الْعُمْيِ عَنْ ضَلالَتِهِمْ الْآيَةَ
And that is the Word of Allah-azwj Mighty and Majestic: until when they exit from your presence, so they are saying to the one Given the Knowledge, ‘What is that he said just now?’ They are those Allah has Sealed upon their hearts [47:16]. And Said: You can neither make the dead to hear, nor can you make the deaf to hear the call when they turn back retreating [27:80] Nor can you guide the blind out of their straying [27:81]’ – the Verse’.[110]
61 كِتَابُ مُثَنَّى بْنِ الْوَلِيدِ، عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يُخَاصِمُ إِلَّا شَاكٌّ فِي دِينِهِ أَوْ مَنْ لَا وَرَعَ لَهُ
The book of Masna Bin al Waleed, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘He will not dispute, except one who doubts doubts in his Religion or one who has not devoutness (piety) for him’’.[111]
باب 18 ذم إنكار الحق و الإعراض عنه و الطعن على أهله
CHAPTER 18 – CONDEMNATION OF DENYING THE TRUTH AND THE TURNING AWAY FROM IT, AND THE SLANDERING UPON ITS PEOPLE
الآيات البقرة ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَ أَنْتُمْ مُعْرِضُونَ
The Verses – (Surah) Al Baqarah: Then you turned around, except for a few of you, and (now even) you are turning around”. [2:83].
الأنعام فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآياتِ اللَّهِ وَ صَدَفَ عَنْها سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آياتِنا سُوءَ الْعَذابِ بِما كانُوا يَصْدِفُونَ
(Surah) Al Anaam: So, who is more unjust than the one who belies the Signs of Allah and turns away from these? We would be Recompensing those who are turning away from Our Signs with the evil Punishment due to what they were shunning [6:157].
يونس فَما ذا بَعْدَ الْحَقِّ إِلَّا الضَّلالُ فَأَنَّى تُصْرَفُونَ
(Surah) Yunus-as: And what is there after the Truth except for the straying? So how come you are turning away? [10:32].
الرعد وَ لَئِنِ اتَّبَعْتَ أَهْواءَهُمْ بَعْدَ ما جاءَكَ مِنَ الْعِلْمِ ما لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَ لا واقٍ
(Surah) Al Ra’ad: And if you were to follow their whims after what has come to you from the Knowledge, there would neither be for you a Guardian nor a Protector from Allah [13:37].
الكهف وَ مَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآياتِ رَبِّهِ فَأَعْرَضَ عَنْها
(Surah) Al Kahf: And who is more unjust than one is reminded of the Signs of his Lord, but he turns away from it [18:57].
طه وَ مَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكاً وَ نَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى قالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمى وَ قَدْ كُنْتُ بَصِيراً قالَ كَذلِكَ أَتَتْكَ آياتُنا فَنَسِيتَها وَ كَذلِكَ الْيَوْمَ تُنْسى
(Surah) Ta Ha: And one who turns away from My Zikr, then surely for him would be a straitened life and We will Resurrect him on the Day of Qiyamah as blind [20:124] He shall say, ‘Lord! Why did You Resurrect me as blind, and I used to be a seeing one? [20:125] He will say: “Like that, We Gave you Our Signs, but you forgot them! And Like that, today We will Forget you!” [20:126].
النمل حَتَّى إِذا جاؤُ قالَ أَ كَذَّبْتُمْ بِآياتِي وَ لَمْ تُحِيطُوا بِها عِلْماً
(Surah) Al Naml: Until when they come, He will say: “Did you belie My Signs while you had no comprehensive knowledge of them? [27:84].
العنكبوت وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جاءَهُ أَ لَيْسَ فِي جَهَنَّمَ مَثْوىً لِلْكافِرِينَ
(Surah) Al Ankabout: And who is more unjust than the one who fabricates a lie against Allah, or belies the Truth when it came to him? Isn’t the abode of the Kafirs in Hell? [29:68].
التنزيل وَ مَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآياتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْها إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ
(Surah) Al Tanzeel: And who is more unjust than the one who is reminded of the Signs of his Lord, then turns away from them? We will be Taking revenge from the criminals [32:22].
الزمر فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَ كَذَّبَ بِالصِّدْقِ إِذْ جاءَهُ أَ لَيْسَ فِي جَهَنَّمَ مَثْوىً لِلْكافِرِينَ وَ الَّذِي جاءَ بِالصِّدْقِ وَ صَدَّقَ بِهِ أُولئِكَ هُمُ الْمُتَّقُونَ
(Surah) Al Zumar: So who is more unjust than the one who lies upon Allah and belies the truth when it comes to him? Isn’t in Hell an abode for the Kafirs? [39:32] And the one who came with the truth, and he ratified it, those, they are the pious [39:33].
الجاثية وَيْلٌ لِكُلِّ أَفَّاكٍ أَثِيمٍ يَسْمَعُ آياتِ اللَّهِ تُتْلى عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِراً كَأَنْ لَمْ يَسْمَعْها فَبَشِّرْهُ بِعَذابٍ أَلِيمٍ وَ إِذا عَلِمَ مِنْ آياتِنا شَيْئاً اتَّخَذَها هُزُواً أُولئِكَ لَهُمْ عَذابٌ مُهِينٌ
(Surah) Al Jaasiya: Woe is for every sinful liar [45:7] He hears the Verses of Allah being recited to him, then he becomes arrogant as if he had not heard these, therefore give him the news of a painful Punishment [45:8].
الأحقاف وَ الَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ.
(Surah) Al Ahqaaf: Those who are committing Kufr are turning away from what they are being warned of [46:3].
1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَنْ يَدْخُلَ الْجَنَّةَ عَبْدٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ وَ لَا يَدْخُلُ النَّارَ عَبْدٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ الرَّجُلَ لَيَلْبَسُ الثَّوْبَ أَوْ يَرْكَبُ الدَّابَّةَ فَيَكَادُ يُعْرَفُ مِنْهُ الْكِبْرُ قَالَ لَيْسَ بِذَاكَ إِنَّمَا الْكِبْرُ إِنْكَارُ الْحَقِّ وَ الْإِيمَانُ الْإِقْرَارُ بِالْحَقِّ
‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufy, from Ali Bin Al Numan, from Abdullah Bin Talha,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘A servant will never enter the Paradise (if) in his heart there is arrogance the weight of a mustard seed; and a servant will never enter the Fire (if) in his heart there is Eman the weight of a mustard seed’’.[112]
2- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا يَعْنِي أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ع قَالَ: لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ
‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marar, from Yunus, from Al Hazaz, from Muhammad Bin Muslim,
‘From one of the two – meaning Abu Ja’far-asws and Abu Abdullah-asws, having said: ‘He will not enter the Paradise, one who had in his heart, arrogance the weight of a mustard seed’.
قَالَ قُلْتُ إِنَّا نَلْبَسُ الثَّوْبَ الْحَسَنَ فَيَدْخُلُنَا الْعُجْبُ
He (the narrator) said, ‘I said, ‘We wear the beautiful clothes, and the self-conceitedness (self liking on appearance) enters into us’.
فَقَالَ إِنَّمَا ذَاكَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَ
He-asws said: ‘But rather, that is in what is between him and Allah-azwj Mighty and Majestic’’.[113]
3- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ فَرْقَدٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْكِبْرِ وَ لَا يَدْخُلُ النَّارَ مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ
‘Ma’any Al Akhbar’ – Ibn Al Mutawakkal, from Sa’ad Abady, from Al Barqy, from Ibn Fazal, from Ibn Muskan, from Ibn Farqad,
‘From One who heard Abu Abdullah-asws saying: ‘He will not enter the Paradise, one in his heart there is the arrogance the weight of a mustard seed; and he will not enter the Fire, on in his heart there is Eman the weight of a mustard seed’.
قَالَ فَاسْتَرْجَعْتُ
He (the narrator) said, ‘So I said We are for Allah and we are returning to Him [2:156]’.
فَقَالَ مَا لَكَ تَسْتَرْجِعُ
He-asws said: ‘What is the matter, you are saying that?’
فَقُلْتُ لِمَا أَسْمَعُ مِنْكَ فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا أَعْنِي الْجُحُودَ إِنَّمَا هُوَ الْجُحُودُ
I said, ‘Due to what I heard from you-asws’. He-asws said: ‘It isn’t where you are going (with it). But rather I-asws meant the ungratefulness (to Allah-azwj). But rather, it is the ungratefulness.[114]
4- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ حُرٍّ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكِبْرُ أَنْ يَغْمِصَ النَّاسَ وَ يَسْفَهَ الْحَقَّ.
‘Ma’any Al Akhbar’ – By this chain, from Ibn Fazal, from Ali Bin Uqba, from Ayoub Bin Hur, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘The arrogance is that one despises the people and stultifies the Truth.[115]
5- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفٍ عَنْ عَبْدِ الْأَعْلَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf, from Abdul A’ala who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘The greatest of arrogance is despising the people and stultifying the Truth’.
قُلْتُ وَ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
I said, ‘And what is despising the people and belittling the Truth?’
قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ وَ مَنْ فَعَلَ ذَلِكَ فَقَدْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ فِي رِدَائِهِ
He-asws said: ‘He ignores the Truth and slanders upon its people; and one who does that, so he has Snatched Allah-azwj Mighty and Majestic of His-azwj Cloak (of Greatness)’’.[116]
6- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدٍ الْكُوفِيِّ عَنِ ابْنِ بَقَّاحٍ عَنِ ابْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ دَخَلَ مَكَّةَ مُبَرَّأً مِنَ الْكِبْرِ غُفِرَ ذَنْبُهُ
Majaylawiya, from his uncle, from Muhammad Al Kufy, from Ibn Baqah, from Ibn Umeyra, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘One who enters Makkah free from arrogance, his sins are Forgiven’.
قُلْتُ وَ مَا الْكِبْرُ
I said, ‘And what is the arrogance?’
قَالَ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
He-asws said: ‘Despising the people and stultifying the Truth’.
قُلْتُ وَ كَيْفَ ذَاكَ
I said, ‘And how is that?’
قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ
He-asws said: ‘He ignores the Truth and slanders upon its people’’.[117]
7- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ
‘Nahj Al-Balagah’ – Amir Al-Momineen said: ‘One who manifests his cheek to the truth (i.e., turns away from it), is destroyed.[118]
8- نهج، نهج البلاغة قَالَ ع مَنْ صَارَعَ الْحَقَّ صَرَعَهُ
‘Nahj Al-Balagah’ – ‘He-asws said: ‘One who wrestles the Truth, it will wrestle him (knock him down).[119]
9 مُنْيَةُ الْمُرِيدِ، قَالَ النَّبِيُّ ص لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ كِبْرٍ
‘Muniyat Al Mureed’ –
‘The Prophet-saww said: ‘He will not enter Paradise, one in his heart there is arrogance the weight of a mustard seed’.
فَقَالَ بَعْضُ أَصْحَابِنَا هَلَكْنَا يَا رَسُولَ اللَّهِ إِنَّ أَحَدَنَا يُحِبُّ أَنْ يَكُونَ نَعْلُهُ حَسَناً وَ ثَوْبُهُ حَسَناً
One of his-saww companions said: ‘We are destroyed, O Rasool-Allah-saww! For each of us loves that his slippers are beautiful, and his clothes are beautiful.
فَقَالَ النَّبِيُّ ص لَيْسَ هَذَا الْكِبْرَ إِنَّمَا الْكِبْرُ بَطَرُ الْحَقِّ وَ غَمْصُ النَّاسِ
The Prophet-saww said: ‘This isn’t from arrogance. But rather, the arrogance is ignoring the Truth and despising (hating) the people’’.[120]
باب 19 فضل كتابة الحديث و روايته
CHAPTER 19 – MERITS OF WRITING THE HADEETH AND REPORTING IT
1- لي، الأمالي للصدوق عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ إِذَا مَاتَ وَ تَرَكَ وَرَقَةً وَاحِدَةً عَلَيْهَا عِلْمٌ تَكُونُ تِلْكَ الْوَرَقَةُ يَوْمَ الْقِيَامَةِ سِتْراً فِيمَا بَيْنَهُ وَ بَيْنَ النَّارِ وَ أَعْطَاهُ اللَّهُ تَبَارَكَ وَ تَعَالَى بِكُلِّ حَرْفٍ مَكْتُوبٍ عَلَيْهَا مَدِينَةً أَوْسَعَ مِنَ الدُّنْيَا سَبْعَ مَرَّاتٍ
‘Al Maali’ of Al Sadouq – From Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘A Momin, when he dies and leaves one paper having knowledge upon it, on the Day of Qiyamah that paper would become a veil between him and the Fire, and Allah-azwj Blessed and Exalted would Give him, with each letter written upon it, a city vaster than the world, seven times over’.[121]
2- وَ نُقِلَ مِنْ خَطِّ الشَّهِيدِ الثَّانِي قُدِّسَ سِرُّهُ نَقْلًا مِنْ خَطِّ قُطْبِ الدِّينِ الْكَيْدُرِيِّ عَنِ النَّبِيِّ ص مِثْلَهُ وَ زَادَ فِي آخِرِهِ وَ مَا مِنْ مُؤْمِنٍ يَقْعُدُ سَاعَةً عِنْدَ الْعَالِمِ إِلَّا نَادَاهُ رَبُّهُ جَلَسْتَ إِلَى حَبِيبِي وَ عِزَّتِي وَ جَلَالِي لَأُسْكِنَنَّكَ الْجَنَّةَ مَعَهُ وَ لَا أُبَالِي
And it is copied from the handwriting of the second martyr, having copied from the handwriting of Qutub Al Denn Al Kaydary,
‘From the Prophet-saww, similar to it, and there is an addition at the end of it: ‘And there is none from a Momin who sits for an hour in the presence of a scholar, except his Lord-azwj Calls out to him: “You sat to My-azwj Beloved! By My-azwj Might and My-azwj Majesty, I-azwj will Settle you with him in the Paradise, and I-azwj don’t mind’’’.[122]
3- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ الرَّازِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ الْعُمَرِيِّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ ارْحَمْ خُلَفَائِي ثَلَاثاً
‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Al Ashary, from Muhammad Bin Hassan Al Razy, from Muhammad Bin Ali, from Isa Bin Abdullah Al Alawy Al Aamiry, from his forefathers,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘O Allah-azwj! Have Mercy of my-saww Caliphs’ – thrice.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ خُلَفَاؤُكَ
It was said, ‘O Rasool-Allah-saww! And who are your-saww Caliphs?’
قَالَ الَّذِينَ يَتَّبِعُونَ حَدِيثِي وَ سُنَّتِي ثُمَّ يُعَلِّمُونَهَا أُمَّتِي
He-saww said: ‘Those who are following my-saww Ahadeeth, and my-saww Sunnah, then they are teaching these to my-saww community’.[123]
4- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ ارْحَمْ خُلَفَائِي ثَلَاثَ مَرَّاتٍ
‘Uyoun Akhbar Al-Reza-asws’ – By the three chains,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘O Allah-azwj! Have Mercy on my-saww Caliphs’ – three times.
قِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ مَنْ خُلَفَاؤُكَ
It was said to him-saww, ‘O Rasool-Allah-saww! And who are your-saww Caliphs?’
قَالَ الَّذِينَ يَأْتُونَ مِنْ بَعْدِي وَ يَرْوُونَ أَحَادِيثِي وَ سُنَّتِي فَيُسَلِّمُونَهَا النَّاسَ مِنْ بَعْدِي
He-saww said: ‘Those who would be coming from after me-saww, and they would be reporting my-saww Ahadeeth and my-saww Sunnah, and they would be submitting these to the people from after me-saww.[124]
5- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ خَطَّابِ بْنِ مَسْلَمَةَ عَنِ الْفُضَيْلِ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا فُضَيْلُ إِنَّ حَدِيثَنَا يُحْيِي الْقُلُوبَ
‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Khatab Bin Maslamat, from Al Fazeyl who said,
‘Abu Ja’far-asws said to me: ‘O Fazeyl! Our-asws Ahadeeth revive the hearts.[125]
6- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ خَيْثَمَةَ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع تَزَاوَرُوا فِي بُيُوتِكُمْ فَإِنَّ ذَلِكَ حَيَاةٌ لِأَمْرِنَا رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا
‘Al Khisaal’ – My father, from Ali, from his father, from Ibn AbuUmeyr, from Muhammad Bin Humran, from Khaseyma who said,
‘Abu Ja’far-asws said: ‘Visit each other in your houses, for in that there is revival for our-asws matter (Wilayah). May Allah-azwj have Mercy on a servant who revives our-asws matter’’.[126]
7- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ دَاوُدَ الْيَعْقُوبِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ ارْحَمْ خُلَفَائِي اللَّهُمَّ ارْحَمْ خُلَفَائِي اللَّهُمَّ ارْحَمْ خُلَفَائِي
‘Ma’any Al Akhbaar’ – My father, from Ali, from his father, from Al Nowfaly, from Ali Bin Dawood Al Yaqouby, from Isa Bin Abdullah Bin Umar Bin Ali Bin Abu Talib, from his father, from his grandfather,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘O Allah-azwj! Have Mercy on my-saww Caliphs. O Allah-azwj! Have Mercy on my-saww Caliphs. O Allah-azwj! Have Mercy on my-saww Caliphs’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ خُلَفَاؤُكَ
It was said, ‘O Rasool-Allah-saww! And who are your-saww Caliphs?’
قَالَ الَّذِينَ يَأْتُونَ مِنْ بَعْدِي يَرْوُونَ حَدِيثِي وَ سُنَّتِي
He-saww said: ‘Those who would be coming from after me-saww. They would be reporting my-saww Ahadeeth, and my-saww Sunnah.[127]
8- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ رَاوِيَةٌ لِحَدِيثِكُمْ يَبُثُّ ذَلِكَ إِلَى النَّاسِ وَ يُشَدِّدُهُ فِي قُلُوبِ شِيعَتِكُمْ وَ لَعَلَّ عَابِداً مِنْ شِيعَتِكُمْ لَيْسَتْ لَهُ هَذِهِ الرِّوَايَةُ أَيُّهُمَا أَفْضَلُ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Sa’dan Bin Muslim, from Muawiya Bin Amaar who said,
‘I said to Abu Abdullah-asws, ‘A man, a reporter of your-asws Ahadeeth, disperses that to the people and strengthens the hearts of your-asws Shias, and perhaps there is a worshipper from your Shias, who hasn’t this reporting for him. Which of the two is superior?’
قَالَ رَاوِيَةٌ لِحَدِيثِنَا يَبُثُّ فِي النَّاسِ وَ يُشَدِّدُ فِي قُلُوبِ شِيعَتِنَا أَفْضَلُ مِنْ أَلْفِ عَابِدٍ
He-asws said: ‘A reporter of our-asws Ahadeeth dispersing among the people and strengthening the hearts of our-asws Shias is superior to a thousand worshippers’.[128]
9- ير، بصائر الدرجات ابْنُ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلَيْنِ أَحَدُهُمَا فَقِيهٌ رَاوِيَةٌ لِلْحَدِيثِ وَ الْآخَرُ لَيْسَ لَهُ مِثْلُ رِوَايَتِهِ
‘Basaair Al Darajaat’ – Ibn Isa, from Ibn Mahboub, from Muawiya Bin Wahab who said,
‘I asked Abu Abdullah-asws about two (types of) men – one of the two being an understanding one, a reporter of the Ahadeeth, and the other who hasn’t for him the likes of his (the other one’s) reports?’
فَقَالَ الرَّاوِيَةُ لِلْحَدِيثِ الْمُتَفَقِّهُ فِي الدِّينِ أَفْضَلُ مِنْ أَلْفِ عَابِدٍ لَا فِقْهَ لَهُ وَ لَا رِوَايَةَ
He-asws said: ‘The reporter of the Ahadeeth, the understanding one in the Religion is superior than a thousand worshippers (when) there is no understanding for him nor any reports (Ahadeeth)’’.[129]
10- سن، المحاسن الْقَاسِمُ عَنْ جَدِّهِ عَنِ ابْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ذِكْرُنَا أَهْلَ الْبَيْتِ شِفَاءٌ مِنَ الْوَعْكِ وَ الْأَسْقَامِ وَ وَسْوَاسِ الرَّيْبِ وَ حُبُّنَا رِضَى الرَّبِّ تَبَارَكَ وَ تَعَالَى
Al Qasim, from his grandfather, from Ibn Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Our-asws Zikr, of People-asws of the Household is a healing from the high fever, and uncertainty of the doubts, and our-asws love is Pleasure of the Lord-azwj Blessed and Exalted’’.[130]
11- ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُوسَى بْنِ طَلْحَةَ عَنْ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ الْجُعْفِيِّ قَالَ: دَخَلْتُ عَلَى الرِّضَا ع وَ مَعِي صَحِيفَةٌ أَوْ قِرْطَاسٌ فِيهِ عَنْ جَعْفَرٍ ع إِنَّ الدُّنْيَا مُثِّلَتْ لِصَاحِبِ هَذَا الْأَمْرِ فِي مِثْلِ فِلْقَةِ الْجَوْزَةِ فَقَالَ يَا حَمْزَةُ ذَا وَ اللَّهِ حَقٌّ فَانْقُلُوهُ إِلَى أَدِيمٍ
‘Basaair Al Darajaat’ – Ali Bin Ismail, from Musa Bin Talha, from Hamza Bin Abdul Muttalib Bin Abdullah Al Ju’fy who said,
‘I went over to Al-Reza-asws and with me was a Parchment or a paper, in it was, ‘From Ja’far-asws: ‘The world would be resembled for the Master-asws of this Command in a resemblance of a segment of the walnut’. He-asws said: ‘O Hamza! By Allah-azwj that is true, therefore copy it to a skin (i.e. write it down)’’. [131]
12- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَمَّنْ رَوَاهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ قَالَ: كَتَبْتُ فِي ظَهْرِ قِرْطَاسٍ أَنَّ الدُّنْيَا مُمَثَّلَةٌ لِلْإِمَامِ كَفِلْقَةِ الْجَوْزَةِ فَدَفَعْتُهُ إِلَى أَبِي الْحَسَنِ ع وَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ أَصْحَابَنَا رَوَوْا حَدِيثاً مَا أَنْكَرْتُهُ غَيْرَ أَنِّي أَحْبَبْتُ أَنْ أَسْمَعَهُ مِنْكَ
‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from one who reported it, from Muhammad Bin Khalid, from Hamza Bin Abdullah Al Jufy,
‘From Abu Al-Hassan-asws, he (the narrator) said: ‘I wrote in the back of a paper: ‘The world would be resembled for the Imam-asws like a segment of the walnut’, and I handed it over to Abu Al-Hassan-asws and I said, ‘May I be sacrificed for you-asws! Our companions are reporting a Hadeeth that I denied, apart from that, I would love to hear it from you-asws.
قَالَ فَنَظَرَ فِيهِ ثُمَّ طَوَاهُ حَتَّى ظَنَنْتُ أَنَّهُ قَدْ شَقَّ عَلَيْهِ ثُمَّ قَالَ هُوَ حَقٌّ فَحَوِّلْهُ فِي أَدِيمٍ
He (the narrator) said, ‘He-asws looked into it, then folded it until I thought that it was grievous upon him-asws, then said: ‘It is true, so transfer it to be in a skin (write it down)’’.[132]
13- سن، المحاسن أَبِي عَمَّنْ حَدَّثَهُ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا أَرَدْتُ أَنْ أُحَدِّثَكُمْ وَ لَأُحَدِّثَنَّكُمْ وَ لَأَنْصَحَنَّ لَكُمْ وَ كَيْفَ لَا أَنْصَحُ لَكُمْ وَ أَنْتُمْ وَ اللَّهِ جُنْدُ اللَّهِ وَ اللَّهِ مَا يَعْبُدُ اللَّهَ عَزَّ وَ جَلَّ أَهْلُ دِينٍ غَيْرُكُمْ فَخُذُوهُ وَ لَا تُذِيعُوهُ وَ لَا تَحْبِسُوهُ عَنْ أَهْلِهِ فَلَوْ حَبَسْتُ عَنْكُمْ يُحْبَسُ عَنِّي
‘Al Mahasin’ – My father, from one who narrated it, from Ubeydullah Bin Ali Al Halby who said,
‘Abu Abdullah-asws said: ‘I-asws did not intend to narrate to you (Shias), but I-asws will narrate to you, and I-asws will advise you, and how can I-asws not advise you, and by Allah-azwj, you are the army of Allah-azwj? By Allah-azwj, no people of a religion have worshipped Allah-azwj apart from you. Therefore, take it (Hadeeth), neither broadcast it nor withhold it from its rightful ones. If I-asws were to withhold from you, it would be withheld from me-asws’’.[133]
14- سن، المحاسن أَبِي عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَارِعُوا فِي طَلَبِ الْعِلْمِ فَوَ الَّذِي نَفْسِي بِيَدِهِ لَحَدِيثٌ وَاحِدٌ فِي حَلَالٍ وَ حَرَامٍ تَأْخُذُهُ عَنْ صَادِقٍ خَيْرٌ مِنَ الدُّنْيَا وَ مَا حَمَلَتْ مِنْ ذَهَبٍ وَ فِضَّةٍ وَ ذَلِكَ أَنَّ اللَّهَ يَقُولُ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ إِنْ كَانَ عَلِيٌّ لَيَأْمُرُ بِقِرَاءَةِ الْمُصْحَفِ
‘Al Mahasin’ – My father, from Yunus, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Hasten in seeking the knowledge, for by the One-azwj in Whose Hand is my-asws soul! One Hadeeth regarding Permissible(s) and Prohibitions you take from a truthful is better than the world and what it carries from gold and silver, and that is because Allah-azwj is Saying: ‘And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]; and that Ali-asws used to instruct the recitation of the Parchment (Quran)’’.[134]
15- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي يَا جَابِرُ وَ اللَّهِ لَحَدِيثٌ تُصِيبُهُ مِنْ صَادِقٍ فِي حَلَالٍ وَ حَرَامٍ خَيْرٌ لَكَ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ حَتَّى تَغْرُبَ
‘Al Mahasin’ – One of our companions, from Ibn Asbaat, from his father, from Alhad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said to me: ‘O Jabir! By Allah-azwj! A Hadeeth you attain from a truthful one regarding Permissible(s) and Prohibition is better for you than whatever the sun emerges upon until it sets’’.[135]
16- 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, and Isa Bin Abu Mansour, from Ibn Taglub,
‘From Abu Abdullah-asws having said: ‘A sigh of grief of injustices upon us-asws is a Glorification (Tasbeeh), 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 necessary that one writes this Hadeeth in water (ink) of gold’.[136]
17- حة، فرحة الغري يَحْيَى بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي الْبَرَكَاتِ عَنْ إِبْرَاهِيمَ الصَّنْعَانِيِّ عَنِ الْحُسَيْنِ بْنِ رَطْبَةَ عَنْ أَبِي عَلِيٍّ عَنْ شَيْخِ الطَّائِفَةِ عَنِ الْمُفِيدِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الرَّازِيِّ عَنْ أَبِي مُحَمَّدِ بْنِ الْمُغِيرَةِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ أَخِيهِ جَعْفَرٍ عَنْ رِجَالِهِ يَرْفَعُهُ قَالَ: كُنْتُ عِنْدَ الصَّادِقِ ع وَ قَدْ ذُكِرَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ يَا ابْنَ مَارِدٍ مَنْ زَارَ جَدِّي عَارِفاً بِحَقِّهِ كَتَبَ اللَّهُ لَهُ بِكُلِّ خُطْوَةٍ حَجَّةً مَقْبُولَةً وَ عُمْرَةً مَبْرُورَةً
‘Farhat Al Ghary’ – Yahya Bin Saeed, from Muhammad Bin Abu Al Barkaat, from Ibrahim Al Sana’any, from Al Husayn Bin Ratbat, from Abu Ali, from Shekh Al Taaifa, from Al Mufeed, from Muhammad Bin Ahmad Bin Dawood, from Ahmad Bin Muhammad Al Razy, from Abu Muhammad Bin Al Mugheira, from Al Husayn Bin Muhammad Bin Malik, from his brother Ja’far, from his men raising it, said,
‘I was in the presence of Al-Sadiq-asws, and Amir Al-Momineen-asws was mentioned, so he-asws said: ‘O Ibn Marid! One who visits my-asws grandfather-asws, recognising his-asws right, Allah-azwj would Write for him, with every step taken, an Accepted Hajj, and an accomplished Umrah.
يَا ابْنَ مَارِدٍ وَ اللَّهِ مَا يُطْعِمُ اللَّهُ النَّارَ قَدَماً تَغَبَّرَتْ فِي زِيَارَةِ أَمِيرِ الْمُؤْمِنِينَ ع مَاشِياً كَانَ أَوْ رَاكِباً يَا ابْنَ مَارِدٍ اكْتُبْ هَذَا الْحَدِيثَ بِمَاءِ الذَّهَبِ
O Ibn Marid! By Allah-azwj! Allah-azwj will not Feed the Fire, a foot having become dusty in the visitation of Amir Al-Momineen-asws, whether he was walking or riding. O Ibn Marid! Write this Hadeeth with water (ink) of gold’’.[137]
18- غو، غوالي اللئالي رَوَى ابْنُ جُرَيْجٍ عَنْ عَطَاءٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ أُقَيِّدُ الْعِلْمَ قَالَ نَعَمْ
‘Gawaly Al La’ali’ – It is reported by Jareeh, from Ata’a, from Abdullah Bin Umar who said,
‘I said, ‘O Rasool-Allah-saww! Shall I confine the knowledge?’ He-asws said: ‘Yes’.
وَ قِيلَ مَا تَقْيِيدُهُ قَالَ كِتَابَتُهُ
And it was said, ‘What is its confining?’ He-asws said: ‘Its’ writing it’’.[138]
19- غو، غوالي اللئالي حَمَّادُ بْنُ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ أَكْتُبُ كُلَّ مَا أَسْمَعُ مِنْكَ قَالَ نَعَمْ
‘Gawaly Al La’ali’ – Hamad Bin Salma, from Muhammad Bin Is’haq, from Amro Bin Shuayb, from his father, from his grandfather who said,
‘I said, ‘O Rasool-Allah-saww! Shall I write down all that I hear from you-saww?’ He-asws said: ‘Yes’.
قُلْتُ فِي الرِّضَا وَ الْغَضَبِ قَالَ نَعَمْ فَإِنِّي لَا أَقُولُ فِي ذَلِكَ كُلِّهِ إِلَّا الْحَقَّ
I said, ‘During the pleasure and the anger?’ He-saww said: ‘I-saww do not say regarding all of that except the Truth’.[139]
20- ني، الغيبة للنعماني قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع اعْرِفُوا مَنَازِلَ شِيعَتِنَا عَلَى قَدْرِ رِوَايَتِهِمْ عَنَّا وَ فَهْمِهِمْ مِنَّا
Ja’far-asws Bin Muhammad-asws said: ‘Recognise the status of our-asws Shias upon a measurement of their reporting from us-asws and their understanding from us-asws’.[140]
21- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنِ ابْنِ عِيسَى عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِذَا حَدَّثْتَنِي بِحَدِيثٍ فَأَسْنِدْهُ لِي
‘l Majaalis’ of Al Mufeed – Ibn Qawlawiya, from Ibn Isa, from Haroun Bin Muslim, from Ibn Asbaat, from Ibn Umeyra, from Amro Bin Shimr, from Jabir who said,
‘I said to Abu Ja’far-asws, ‘Whenever you-asws narrate a Hadeeth to me, then attribute its source for me’.
فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّهِ عَنْ رَسُولِ اللَّهِ ص عَنْ جَبْرَئِيلَ ع عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ كُلُّ مَا أُحَدِّثُكَ بِهَذَا الْإِسْنَادِ
He-asws said: ‘My-asws father-asws narrated to me-asws, from his-asws grandfather-asws, from Rasool-Allah-saww, from Jibraeel-as, from Allah-azwj Mighty and Majestic. And all what I-asws narrate to you is by this source’.
وَ قَالَ يَا جَابِرُ لَحَدِيثٌ وَاحِدٌ تَأْخُذُهُ عَنْ صَادِقٍ خَيْرٌ لَكَ مِنَ الدُّنْيَا وَ مَا فِيهَا
And he-asws said: ‘O Jabir! One Hadeeth you take from a truthful one is better for you than the world and whatever is in it’’.[141]
22- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: خَطَبَ رَسُولُ اللَّهِ ص يَوْمَ مِنًى فَقَالَ نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَ بَلَّغَهَا مَنْ لَمْ يَسْمَعْهَا فَكَمْ مِنْ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَ كَمْ مِنْ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ
‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Abu Khalid Al Qamaat,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws having said: ‘Rasool-Allah-saww preached at Mina one day, and he-saww said: ‘May Allah-azwj Refresh a servant who hears my-saww words, so he retains these and delivers them to one who did not hear them, for how many times one carries his understanding to one without understanding, and how many times one carries his understanding to one who is of more understanding than him.
ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ عَبْدٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مِنْ وَرَائِهِمْ الْمُؤْمِنُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ وَ هُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ
Three will not cheat the heart of a Muslim servant – sincerity of the deed for the Sake of Allah-azwj, and the advice of the Imams-asws of the Muslims, and the necessitation of their congregation, for their claims encompass from behind them. The Momineen are brothers, their bloods are matching, and they are one hand (united) against the ones besides them, the lowest of them striving with their (respective) responsibilities’’.[142]
23- كش، رجال الكشي حَمْدَوَيْهِ بْنُ نُصَيْرٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اعْرِفُوا مَنَازِلَ الرِّجَالِ مِنَّا عَلَى قَدْرِ رِوَايَاتِهِمْ عَنَّا
‘Rijal’ of Al Kashi – Hamdawiya Bin Nusayr, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Huzeyfa Ibn Mansour,
‘From Abu Abdullah-asws having said: ‘Recognise the status of the men from us-asws upon a measurement of their reporting from us-asws.[143]
24- كش، رجال الكشي إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ سُلَيْمَانَ الْخَطَّابِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ عَنْ بَعْضِ رِجَالِهِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ الْعِجْلِيِّ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اعْرِفُوا مَنَازِلَ النَّاسِ مِنَّا عَلَى قَدْرِ رِوَايَاتِهِمْ عَنَّا
‘Rijal’ of Al Kashi – Ibrahim Bin Muhammad Bin Al Abbas, from Ahmad Bin Idrees, from Al Ash’ary, from Suleyman Al Khataby, from Muhammad Bin Muhammad, from one of his men, from Muhammad Bin Humran Al Ajaly, from Ali Bin Hanzala,
‘From Abu Abdullah-asws having said: ‘Recognise the status of the people from us-asws upon a measurement of their reporting from us-asws.[144]
25- جش، الفهرست للنجاشي قَالَ شَيْخُنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ فِي كِتَابِهِ مَصَابِيحِ النُّورِ أَخْبَرَنِي الصَّدُوقُ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ بَابَوَيْهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ: عَرَضْتُ عَلَى أَبِي مُحَمَّدٍ صَاحِبِ الْعَسْكَرِ ع كِتَابَ يَوْمٍ وَ لَيْلَةٍ لِيُونُسَ فَقَالَ لِي تَصْنِيفُ مَنْ هَذَا فَقُلْتُ تَصْنِيفُ يُونُسَ مَوْلَى آلِ يَقْطِينٍ فَقَالَ أَعْطَاهُ اللَّهُ بِكُلِّ حَرْفٍ نُوراً يَوْمَ الْقِيَامَةِ
‘Al Fihrist’ of Al Najashy – Our sheykh Abu Abdullah Muhammad Bin Muhammad Bin Al Numan, in his book Masabeeh Al Noor (lanterns of light) (said), ‘I was informed by Al Sadouq Ja’far Bin Muhammad Bin Qawlawiya, from Ali Bin Al Husayn Bin Babuwayh, from Abdullah Bin Ja’far, from Dawood Bin Al Qasim Al Ja’fary who said,
‘I presented to Abu Muhammad-asws, the Master-asws of the army, a book of Yunus, ‘Yawm wa layla’, so he-asws said to me: ‘Who is the author of this?’ I said, ‘Authored by Yunus, a slave of the family of Yaqteen. He-asws said: ‘Allah-azwj would Give him, with every letter, a ray of light on the Day of Qiyamah’’.[145]
26- ختص، الإختصاص ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ السَّلَامِ بْنِ سَالِمٍ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع حَدِيثٌ يَأْخُذُهُ صَادِقٌ عَنْ صَادِقٍ خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا
‘Al Ikhtisas’ – Ibn Al Waleed, from Al Safaar, from Muhammad Bin Abdul Hameed, from Abdul Salam Ibn Salim, from Maysar Bin Abdul Aziz who said,
‘Abu Abdullah-asws said: ‘A Hadeeth a truthful one takes from a truthful one is better than the world and whatever is in it’’.[146]
27- أَقُولُ رَوَى السَّيِّدُ بْنُ طَاوُسٍ فِي كَشْفِ الْمَحَجَّةِ بِإِسْنَادِهِ إِلَى أَبِي جَعْفَرٍ الطُّوسِيِّ بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ مِنْ كِتَابِ الْجَامِعِ بِإِسْنَادِهِ إِلَى الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اكْتُبْ وَ بُثَّ عِلْمَكَ فِي إِخْوَانِكَ فَإِنْ مِتَّ فَوَرِّثْ كُتُبَكَ بَنِيكَ فَإِنَّهُ يَأْتِي عَلَى النَّاسِ زَمَانُ هَرْجٍ مَا يَأْنَسُونَ فِيهِ إِلَّا بِكُتُبِهِمْ
I am saying, ‘It is reported by the Seyyid Ibn Tawoos in (the book) Kashf Al Mhajja, by his chain going up to Abu Ja’far Al Toosi, by his chain up to Muhammad Bin Al-Hassan Bin Al Waleed, from the book Al Jamie, by his chain up to Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘Write and disperse your knowledge among your brethren, for if you die, then your son would inherit your book, for there would be coming upon the people an era of turmoil, they would not be comforted during it except with their books’’.[147]
28- وَ وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَّائِيِّ نَقْلًا مِنْ خَطِّ الشَّهِيدِ رَحِمَهُ اللَّهُ وَ هُوَ نَقَلَ مِنْ خَطِّ قُطْبِ الدِّينِ الْكَيْدُرِيِ عَنِ الصَّادِقِ ع قَالَ: أَعْرِبُوا كَلَامَنَا فَإِنَّا قَوْمٌ فُصَحَاءُ
And I found in the handwriting of the sheykh Muhammad Bin Ali Al Jabaie, having copied from the handwriting of the martyr, and he had copied it from the handwriting of Qutub Al Deen Al Kaydari,
‘From Al-Sadiq-asws having said: ‘Articulate our-asws speech for we-asws are an eloquent people’’.[148]
29 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَبُو جَعْفَرٍ ع إِنَّ حَدِيثَنَا يُحْيِي الْقُلُوبَ وَ قَالَ مَنْفَعَتُهُ فِي الدِّينِ أَشَدُّ عَلَى الشَّيْطَانِ مِنْ عِبَادَةِ سَبْعِينَ أَلْفَ عَابِدٍ
‘Da’waat’ of Al Rawandy –
‘Abu Ja’far-asws said: ‘Our-asws Ahadeeth revive the hearts’. And he-asws said: ‘Its benefit in the Religion is severer upon the Satan-la than worship of seventy thousand worshippers’’.[149]
30- وَ قَالَ الصَّادِقُ ع حَدِّثُوا عَنَّا وَ لَا حَرَجَ رَحِمَ اللَّهُ مَنْ أَحْيَا أَمْرَنَا
And Al-Sadiq-asws said: ‘Narrate (Ahadeeth) from us-asws and there is no problem. May Allah-azwj have Mercy on one who revives our-asws matter’’.[150]
31- وَ قَالَ: إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ وَ ذَلِكَ أَنَّ الْأَنْبِيَاءَ لَمْ يُورِثُوا دِرْهَماً وَ لَا دِينَاراً وَ إِنَّمَا أَوْرَثُوا أَحَادِيثَ مِنْ أَحَادِيثِهِمْ فَمَنْ أَخَذَ بِشَيْءٍ مِنْهَا فَقَدْ أَخَذَ حَظّاً وَافِراً فَانْظُرُوا عِلْمَكُمْ عَمَّنْ تَأْخُذُونَهُ.
And he-asws said: ‘The scholars-asws are inheritors of the Prophets-as, and that is because the Prophets-as neither leave for inheritance any Dinars nor any Dirhams, and rather they-as leave as inheritance, Ahadeeth from their-as Ahadeeth. So one who takes something from these, he has taken a plentiful share, therefore look at your knowledge, who you are taking it from.
مُنْيَةُ الْمُرِيدِ، عَنْهُ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ فَإِنَّ فِينَا أَهْلَ الْبَيْتِ فِي كُلِّ خَلَفٍ عُدُولًا يَنْفُونَ عَنْهُ تَحْرِيفَ الْغَالِينَ وَ انْتِحَالَ الْمُبْطِلِينَ وَ تَأْوِيلَ الْجَاهِلِينَ
‘Muniyat Al Mureed’ –
‘From him-asws, there is similar to it, and there is an increase at the end of it: ‘For among us-asws, the People-asws of the Household, in every replacement (Imam-asws), there is a just one-asws refuting the alterations of the exaggerators, and the impersonations of the invalidators, and the explanations of the ignorant ones.[151]
32 مَجْمَعُ الْبَيَانِ، فِي تَفْسِيرِ قَوْلِهِ تَعَالَى وَ أَنْ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْناهُمْ ماءً غَدَقاً فِي تَفْسِيرِ أَهْلِ الْبَيْتِ ع عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع قَوْلُ اللَّهِ إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا قَالَ هُوَ وَ اللَّهِ مَا أَنْتُمْ عَلَيْهِ وَ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْناهُمْ ماءً غَدَقاً
‘Majma Al Bayan’ –
‘Regarding the interpretation of the Words of the Exalted: And if they are steadfast upon the right Way, We would Quench them (with) abundant water [72:16] – in the interpretation of the People-asws of the Household, from Abu Baseer who said, ‘I said to Abu Ja’far-asws, ‘The Words of Allah-azwj: Surely, those who say, ‘Our Lord is Allah!’, then they are steadfast [46:13]’. He-asws said: ‘By Allah-azwj! It is what you (Shias) are upon, And if they are steadfast upon the right Way, We would Quench them (with) abundant water [72:16].[152]
33- وَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَعْنَاهُ لَأَفَدْنَاهُ عِلْماً كَثِيراً يَتَعَلَّمُونَهُ مِنَ الْأَئِمَّةِ ع
And from Bureyd Al Ijaly,
‘From Abu Abdullah-asws having said: ‘It’s meaning it, we-asws would benefit them with abundant knowledge, they would be learning if (take) from the Imams-asws’’.[153]
34 كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَزَاوَرُوا وَ تَذَاكَرُوا الْحَدِيثَ إِنْ لَا تَفْعَلُوا يَدْرُسْ
Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘Visit each other and mention the Hadeeth to each other, if you cannot do so, study.[154]
35 مُنْيَةُ الْمُرِيدِ، رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: قَيِّدُوا الْعِلْمَ قِيلَ وَ مَا تَقْيِيدُهُ قَالَ كِتَابَتُهُ.
‘Muniyat Al Mureed’ –
‘It is reported from the Prophet-saww having said: ‘Confine the knowledge’. It was said, ‘And what is its confining?’ He-saww said: ‘It’s writing.[155]
36- وَ رُوِيَ أَنَّ رَجُلًا مِنَ الْأَنْصَارِ كَانَ يَجْلِسُ إِلَى النَّبِيِّ ص فَيَسْمَعُ مِنْهُ ص الْحَدِيثَ فَيُعْجِبُهُ وَ لَا يَحْفَظُهُ فَشَكَا ذَلِكَ إِلَى النَّبِيِّ ص فَقَالَ لَهُ رَسُولُ اللَّهِ ص اسْتَعِنْ بِيَمِينِكَ وَ أَوْمَأَ بِيَدِهِ أَيْ خُطَّ
And it is reported that a man from the Helpers used to sit with the Prophet-saww, and he heard the Hadeeth from him-saww, and it fascinated him, but he did not memorise it. He complained to the Prophet-saww, and Rasool-Allah-saww said to him: ‘Seek help with your right hand’, and he-saww gestured with his-saww hand, i.e., write it down.[156]
37- وَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع أَنَّهُ دَعَا بَنِيهِ وَ بَنِي أَخِيهِ فَقَالَ إِنَّكُمْ صِغَارُ قَوْمٍ وَ يُوشِكُ أَنْ تَكُونُوا كِبَارَ قَوْمٍ آخَرِينَ فَتَعَلَّمُوا الْعِلْمَ فَمَنْ يَسْتَطِعْ مِنْكُمْ أَنْ يَحْفَظَهُ فَلْيَكْتُبْهُ وَ لْيَضَعْهُ فِي بَيْتِهِ
And from Al-Hassan Bin Ali-asws, having called his-asws son and a son of his-asws brother, and he-asws said: ‘You are small people and soon you will become elders of another people, therefore learn the knowledge. Whoever of you who is able to memorise it, then let him write it and let him place it (the book) in his house’’.[157]
38- وَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اكْتُبُوا فَإِنَّكُمْ لَا تَحْفَظُونَ حَتَّى تَكْتُبُوا
And from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Write, for you will not be memorising until you write.[158]
39- وَ عَنْهُ ع قَالَ: الْقَلْبُ يَتَّكِلُ عَلَى الْكِتَابَةِ
And from him-asws having said: ‘The heart relies upon the writing’’.[159]
40- وَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع احْتَفِظُوا بِكُتُبِكُمْ فَإِنَّكُمْ سَوْفَ تَحْتَاجُونَ إِلَيْهَا
And from Ubeyd Bin Zurara who said,
‘Abu Abdullah-asws said: ‘Protect your books, for you will soon be needy to these’’.[160]
41- وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ لِبَعْضِ كُتَّابِهِ أَلِقِ الدَّوَاةَ وَ حَرِّفِ الْقَلَمَ وَ انْصِبِ الْبَاءَ وَ فَرِّقِ السِّينَ وَ لَا تُعَوِّرِ الْمِيمَ وَ حَسِّنِ اللَّهَ وَ مُدَّ الرَّحْمَنَ وَ جَوِّدِ الرَّحِيمَ وَ ضَعْ قَلَمَكَ عَلَى أُذُنِكَ الْيُسْرَى فَإِنَّهُ أَذْكَرُ لَكَ
And it is reported from the Prophet-saww having said to one of his-saww scribes: ‘Cast the ink, and incline the pen, and set-up the (letter) ‘Ba’ (upright), and separate the (letter) ‘Seen’, and do not (write) the (letter) ‘Meem’ (like the letter) ‘Ayn’, and (write) ‘Allah-azwj’ excellently, and extend (the word) ‘Al-Rahman’, and (write) ‘Al-Raheem’ in a goodly way, and place your pen upon your left ear for it would be more reminding for you’’.[161]
42- وَ قَالَ النَّبِيُّ ص لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ فَإِنَّ الشَّاهِدَ عَسَى أَنْ يُبَلِّغَ مَنْ هُوَ أَوْعَى لَهُ مِنْهُ
And the Prophet-saww said: ‘Let the one present deliver to the absentee, for the one present would perhaps deliver it to one who is more retaining for it than he is’’.[162]
43- وَ قَالَ ص مَنْ أَدَّى إِلَى أُمَّتِي حَدِيثاً يُقَامُ بِهِ سُنَّةٌ أَوْ يُثْلَمُ بِهِ بِدْعَةٌ فَلَهُ الْجَنَّةُ
And he-saww said: ‘One gives a Hadeeth to my-saww community, by which a Sunnah is established or an innovation gets broken, for him is the Paradise’’.[163]
44- وَ قَالَ ص مَنْ تَعَلَّمَ حَدِيثَيْنِ اثْنَيْنِ يَنْفَعُ بِهِمَا نَفْسَهُ أَوْ يُعَلِّمُهُمَا غَيْرَهُ فَيَنْتَفِعُ بِهِمَا كَانَ خَيْراً مِنْ عِبَادَةِ سِتِّينَ سَنَةً
And he-saww said: ‘One who learns two Ahadeeth, either benefitting himself with these two, or teaching these to someone else, so he gets benefited by these, it would be better than the worship of sixty years’’.[164]
45- وَ قَالَ ص تَذَاكَرُوا وَ تَلَاقَوْا وَ تَحَدَّثُوا فَإِنَّ الْحَدِيثَ جِلَاءُ الْقُلُوبِ إِنَّ الْقُلُوبَ لَتَرِينُ كَمَا يَرِينُ السَّيْفُ وَ جِلَاؤُهُ الْحَدِيثُ
And he-saww said: ‘Mention to each other, and meet each other, and discuss Ahadeeth with each other, from the Hadeeth polishes the hearts. The hearts tend to rust just as the sword rusts, and its polish is the Hadeeth’’.[165]
46 كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اكْتُبُوا فَإِنَّكُمْ لَا تَحْفَظُونَ إِلَّا بِالْكِتَابِ
The book of Aasim Bin Humeyd, from Abu Baseer,
‘Abu Abdullah-asws said: ‘Write, for you will not be memorising except by the writing.[166]
47- وَ مِنْهُ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ دَخَلَ عَلَيَّ أُنَاسٌ مِنْ أَهْلِ الْبَصْرَةِ فَسَأَلُونِي عَنْ أَحَادِيثَ وَ كَتَبُوهَا فَمَا يَمْنَعُكُمْ مِنَ الْكِتَابِ أَمَا إِنَّكُمْ لَنْ تَحْفَظُوا حَتَّى تَكْتُبُوا الْخَبَرَ
And from him, from Abu Baseer who said,
‘I went to Abu Abdullah-asws and he-asws said: ‘Some people from the inhabitants of Al-Basra came to me-asws, and they asked me-asws about the Ahadeeth, and they wrote these down, so what prevents you all from writing? But, you will never memorise until you write’’.[167]
CHAPTER 20 – ONE WHO MEMORISES FORTY AHADEETH
1- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عَامِرٍ عَنْ مُعَلًّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: مَنْ حَفِظَ مِنْ شِيعَتِنَا أَرْبَعِينَ حَدِيثاً بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ عَالِماً فَقِيهاً وَ لَمْ يُعَذِّبْهُ
‘AlAmaali’ of Al Sadouq – My father, from Sa’ad, from Ahmad Bin Al Husayn Bin Saeed, from Muhammad Bin Aamir, from Moala, from Muhammad Bin Jamhour Al Amy, from Ibn Abu Najran, from Ibn Humeyd, from Muhammad Bin Muslim,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘One from our-asws Shias who memorises forty Ahadeeth, Allah-azwj Mighty and Majestic would Resurrect him on the Day of Qiyamah as a scholar (Aalim), and understanding one (Faqeeh), and will not Punish him.[168]
2- ختص، الإختصاص ابْنُ قُولَوَيْهِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَفِظَ مِنْ أَحَادِيثِنَا أَرْبَعِينَ حَدِيثاً بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَالِماً فَقِيهاً
‘Al Ikhtisas’ – Ibn Qawlawiya, from Al Husayn Bin Muhammad Bin Aamir, from Al Moala, from Muhammad Bin Jamhour, from Ibn Abu Najran, from one of our companions,
‘Raising it to Abu Abdullah-asws having said: ‘One who memorises forty Ahadeeth from our-asws Ahadeeth, Allah-azwj would Resurrect him on the Day of Qiyamah as an understanding (Faqeeh) scholar (Aalim)’’.[169]
3- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ إِبْرَاهِيمَ بْنِ مُوسَى الْمَرْوَزِيِ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ حَفِظَ مِنْ أُمَّتِي أَرْبَعِينَ حَدِيثاً مِمَّا يَحْتَاجُونَ إِلَيْهِ مِنْ أَمْرِ دِينِهِمْ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ فَقِيهاً عَالِماً
‘Al Khisaal’ – Ibn Al Waleed, from Saffar, from Ali Bin Ismail, from Abdullah Bin Al Dahqan, from Ibrahim Bin Musa Al Marouzy,
‘From Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘Rasool-Allah-saww said: ‘One from my-saww community who memorises forty Ahadeeth from what they (people) are needy to from the matters of their Religion, Allah-azwj would Resurrect him on the Day of Qiyamah as an understanding one (Faqeeh), a scholar (Aalim)’’.[170]
4- ل، الخصال طَاهِرُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْهَرَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ سَوَّارٍ عَنْ عَلِيِّ بْنِ حُجْرٍ السَّعْدِيِّ عَنْ سَعِيدِ بْنِ نَجِيحٍ عَنِ ابْنِ جَرِيحٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: مَنْ حَفِظَ مِنْ أُمَّتِي أَرْبَعِينَ حَدِيثاً مِنَ السُّنَّةِ كُنْتُ لَهُ شَفِيعاً يَوْمَ الْقِيَامَةِ
‘Al Khisaal’ – Tahir Bin Muhammad, from Muhammad Bin Usman Al Harqy, from Ja’far Bin Muhammad Bin Suwar, from Ali Bin Hajar Al Sa’ady, from Saeed Bin Najeeh, from Ibn Jareeh, from Ata’a, from Ibn Abbas,
‘From the Prophet-saww having said: ‘One from my-saww community who memorises forty Ahadeeth from the Sunnah, I-saww would be an intercessor for him on the Day of Qiyamah’’.[171]
5- ل، الخصال بِالْإِسْنَادِ الْمُقَدَّمِ عَنِ ابْنِ سَوَّارٍ عَنْ عِيسَى بْنِ أَحْمَدَ الْعَسْقَلَانِيِّ عَنْ عُرْوَةَ بْنِ مَرْوَانَ الْبَرْقِيِّ عَنْ رَبِيعِ بْنِ بَدْرٍ عَنْ أَبَانٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ حَفِظَ عَنِّي مِنْ أُمَّتِي أَرْبَعِينَ حَدِيثاً فِي أَمْرِ دِينِهِ يُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ وَ الدَّارَ الْآخِرَةَ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ فَقِيهاً عَالِماً
‘Al Khisaal’ – By the preceding chain from Ibn Suwar, from Isa Bin Ahmad Al Asqalany, from Urwat Ibn Marwan Al Barqy, from Rabie Bin Badr, from Aban, from Anas who said,
‘Rasool-Allah-saww said: ‘One from my-saww community who memorises forty Ahadeeth from me-saww regarding the matters of his Religion, intending the Face of Allah-azwj Mighty and Majestic and the House of the Hereafter, Allah-azwj would Resurrect him as an understanding one (Faqeeh), a scholar (Aalim).[172]
6- ل، الخصال الْعِجْلِيُّ وَ الصَّائِغُ وَ الْوَرَّاقُ جَمِيعاً عَنْ حَمْزَةَ الْعَلَوِيِّ عَنِ ابْنِ مَتِّيلٍ عَنْ عَلِيٍّ السَّاوِيِّ عَنْ عَلِيِّ بْنِ يُوسُفَ عَنْ حَنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ حَفِظَ عَنِّي أَرْبَعِينَ حَدِيثاً مِنْ أَحَادِيثِنَا فِي الْحَلَالِ وَ الْحَرَامِ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ فَقِيهاً عَالِماً وَ لَمْ يُعَذِّبْهُ
Al Ijaly and Al Saig and Al Waraq, altogether from Hamza Al Alawy, from Ibn Mateyl, from Ali Al Sawy, from Ali Bin Yusuf, from Hanan who said,
‘I heard Abu Abdullah-asws saying: ‘One who memorises forty Ahadeeth from me-asws, from our-asws Ahadeeth regarding the Permissibles and the Prohibitions, Allah-azwj would Resurrect him on the Day of Qiyamah as an understanding one (Faqeeh), a scholar (Aalim), and would not Punish him.[173]
7- ل، الخصال الدَّقَّاقُ وَ الْمُكَتِّبُ وَ السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنْ عَمِّهِ النَّوْفَلِيِّ عَنِ ابْنِ الْفَضْلِ الْهَاشِمِيِّ وَ السَّكُونِيِّ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَبِيهِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص أَوْصَى إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ كَانَ فِيمَا أَوْصَى بِهِ أَنْ قَالَ لَهُ يَا عَلِيُّ مَنْ حَفِظَ مِنْ أُمَّتِي أَرْبَعِينَ حَدِيثاً يَطْلُبُ بِذَلِكَ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ وَ الدَّارَ الْآخِرَةَ حَشَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مَعَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً
‘Al Khisaal’ – Al Daqaq and Al Maktab and Al Sanani, from Al Asady, from Al Nakhaie, from his uncle Al Nowfaly, from Ibn Al Fazal Al Hashimy, and Al Sakuny altogether,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws father-asws Al-Husayn-asws Bin Ali-asws having said: ‘Rasool-Allah-saww bequeathed to Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and it was in what he-saww bequeathed to him-asws with that he-saww said to him-asws: ‘O Ali-asws! One from my-saww community who memorises forty Ahadeeth, seeking the Face of Allah-azwj Mighty and Majestic with that and the House of the Hereafter, Allah-azwj would Resurrect him on the Day of Qiyamah to be with the Prophets and the Truthful and the Martyrs and the Righteous; and a goodly company are they! [4:69].
فَقَالَ عَلِيٌّ ع يَا رَسُولَ اللَّهِ أَخْبِرْنِي مَا هَذِهِ الْأَحَادِيثُ
Ali-asws said: ‘O Rasool-Allah-saww! Inform me-asws, what are these Ahadeeth?’
فَقَالَ أَنْ تُؤْمِنَ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ تَعْبُدَهُ وَ لَا تَعْبُدَ غَيْرَهُ وَ تُقِيمَ الصَّلَاةَ بِوُضُوءٍ سَابِغٍ فِي مَوَاقِيتِهَا وَ لَا تُؤَخِّرَهَا فَإِنَّ فِي تَأْخِيرِهَا مِنْ غَيْرِ عِلَّةٍ غَضَبَ اللَّهِ عَزَّ وَ جَلَّ وَ تُؤَدِّيَ الزَّكَاةَ وَ تَصُومَ شَهْرَ رَمَضَانَ وَ تَحُجَّ الْبَيْتَ إِذَا كَانَ لَكَ مَالٌ وَ كُنْتَ مُسْتَطِيعاً وَ أَنْ لَا تَعُقَّ وَالِدَيْكَ
He-saww said: ‘That you should believe in Allah-azwj Alone, there being no associate for Him-azwj, and you worship Him-azwj and do not worship someone else, and you establish the Salat with full perfection during its (Prescribed) timings, and do not delay these, for in delaying it from without a (valid) reason, would Anger Allah-azwj Mighty and Majestic, and you pay the Zakat, and Fast the month of Ramazan, and do the Hajj of the House (Kabah) where there was wealth for you and you were able to, and that you are not disloyal to your parents;
وَ لَا تَأْكُلَ مَالَ الْيَتِيمِ ظُلْماً وَ لَا تَأْكُلَ الرِّبَا وَ لَا تَشْرَبَ الْخَمْرَ وَ لَا شَيْئاً مِنَ الْأَشْرِبَةِ الْمُسْكِرَةِ وَ لَا تَزْنِيَ وَ لَا تَلُوطَ وَ لَا تَمْشِيَ بِالنَّمِيمَةِ وَ لَا تَحْلِفَ بِاللَّهِ كَاذِباً وَ لَا تَسْرِقَ وَ لَا تَشْهَدَ شَهَادَةَ الزُّورِ لِأَحَدٍ قَرِيباً كَانَ أَوْ بَعِيداً وَ أَنْ تَقْبَلَ الْحَقَّ مِمَّنْ جَاءَ بِهِ صَغِيراً كَانَ أَوْ كَبِيراً وَ أَنْ لَا تَرْكَنَ إِلَى ظَالِمٍ وَ إِنْ كَانَ حَمِيماً قَرِيباً وَ أَنْ لَا تَعْمَلَ بِالْهَوَى
And you do not eat the wealth of the orphans unjustly, and do not consume the usury, and do not drink the wine, nor anything from the intoxicating drinks, nor commit adultery, nor commit sodomy, nor walk with the gossiping, nor swear a false oath with Allah-azwj, nor steal, nor testify the false testimony for anyone be he near or far, and that you will accept the truth from whoever comes with it, whether he was young or old, and that you will not incline to injustice and even if he was an intimate near one, and that you will not work with the desires;
وَ لَا تَقْذِفَ الْمُحْصَنَةَ وَ لَا تُرَائِيَ فَإِنَّ أَيْسَرَ الرِّيَاءِ شِرْكٌ بِاللَّهِ عَزَّ وَ جَلَّ وَ أَنْ لَا تَقُولَ لِقَصِيرٍ يَا قَصِيرُ وَ لَا لِطَوِيلٍ يَا طَوِيلُ تُرِيدُ بِذَلِكَ عَيْبَهُ وَ أَنْ لَا تَسْخَرَ مِنْ أَحَدٍ مِنْ خَلْقِ اللَّهِ وَ أَنْ تَصْبِرَ عَلَى الْبَلَاءِ وَ الْمُصِيبَةِ وَ أَنْ تَشْكُرَ نِعَمَ اللَّهِ الَّتِي أَنْعَمَ بِهَا عَلَيْكَ وَ أَنْ لَا تَأْمَنَ عِقَابَ اللَّهِ عَلَى ذَنْبٍ تُصِيبُهُ
And you will not accuse the chaste woman, nor show off for the least of the showing off is associating with Allah-azwj Mighty and Majestic, and that you will not say to Qaseyr, ‘O Qaseyr’, nor to Taweel, ‘O Taweel’, intending by that his faults, and that you will not mock anyone from the creatures of Allah-azwj, and that you will be patient upon the affliction and the difficulties, and that you will thank for the Bounties of Allah-azwj which He-azwj has Favoured with upon you, and that you will not feel safe from the Punishment of Allah-azwj upon the sins you commit;
وَ أَنْ لَا تَقْنَطَ مِنْ رَحْمَةِ اللَّهِ وَ أَنْ تَتُوبَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ ذُنُوبِكَ فَإِنَّ التَّائِبَ مِنْ ذُنُوبِهِ كَمَنْ لَا ذَنْبَ لَهُ وَ أَنْ لَا تُصِرَّ عَلَى الذُّنُوبِ مَعَ الِاسْتِغْفَارِ فَتَكُونَ كَالْمُسْتَهْزِئِ بِاللَّهِ وَ آيَاتِهِ وَ رُسُلِهِ وَ أَنْ تَعْلَمَ أَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَ أَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ وَ أَنْ لَا تَطْلُبَ سَخَطَ الْخَالِقِ بِرِضَى الْمَخْلُوقِ
And that you will not despair from the Mercy of Allah-azwj, and that you will repent to Allah-azwj Mighty and Majestic from your sins, for the repentant from his sins is like the one having no sins for him, and that you will not persist upon the sins along with seeking the Forgiveness so you will become like the ones mocking with Allah-azwj and His-azwj Verses and His-azwj Rasool-saww, and that you will learn if what hits you does not happen to be your mistake and that what mistakes you make does not happen to hit you, and that you will not seek the Wrath of the Creator by pleasing the creatures;
وَ أَنْ لَا تُؤْثِرَ الدُّنْيَا عَلَى الْآخِرَةِ لِأَنَّ الدُّنْيَا فَانِيَةٌ وَ الْآخِرَةَ بَاقِيَةٌ وَ أَنْ لَا تَبْخَلَ عَلَى إِخْوَانِكَ بِمَا تَقْدِرُ عَلَيْهِ وَ أَنْ يَكُونَ سَرِيرَتُكَ كَعَلَانِيَتِكَ وَ أَنْ لَا تَكُونَ عَلَانِيَتُكَ حَسَنَةً وَ سَرِيرَتُكَ قَبِيحَةً فَإِنْ فَعَلْتَ ذَلِكَ كُنْتَ مِنَ الْمُنَافِقِينَ
And that you will not prefer the world over the Hereafter, because the world is perishable and the Hereafter will remain, and that you will not be stingy upon your brothers with what you are able upon, and that your secrets would be like your open notifications, and that your open good deeds and your secretive ones be ugly, for it you were to do that you would be from the hypocrites;
وَ أَنْ لَا تَكْذِبَ وَ لَا تُخَالِطَ الْكَذَّابِينَ وَ أَنْ لَا تَغْضَبَ إِذَا سَمِعْتَ حَقّاً وَ أَنْ تُؤَدِّبَ نَفْسَكَ وَ أَهْلَكَ وَ وُلْدَكَ وَ جِيرَانَكَ عَلَى حَسَبِ الطَّاقَةِ وَ أَنْ تَعْمَلَ بِمَا عَلِمْتَ وَ لَا تُعَامِلَنَّ أَحَداً مِنْ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا بِالْحَقِّ وَ أَنْ تَكُونَ سَهْلًا لِلْقَرِيبِ وَ الْبَعِيدِ وَ أَنْ لَا تَكُونَ جَبَّاراً عَنِيداً
And that you will die, and you will not mingle with the liars, and that you will not be angry when you hear truth, and that you will educate yourself and your family and your children and your neighbours upon according to the energy, and that you will act with what you know, and you will not teach anyone from the creatures of Allah-azwj Mighty and Majestic except with the truth, and that you will become easy for the near ones and the far ones, and that you will not become tyrannous, insolent;
وَ أَنْ تُكْثِرَ مِنَ التَّسْبِيحِ وَ التَّهْلِيلِ وَ الدُّعَاءِ وَ ذِكْرِ الْمَوْتِ وَ مَا بَعْدَهُ مِنَ الْقِيَامَةِ وَ الْجَنَّةِ وَ النَّارِ وَ أَنْ تُكْثِرَ مِنْ قِرَاءَةِ الْقُرْآنِ وَ تَعْمَلَ بِمَا فِيهِ وَ أَنْ تَسْتَغْنِمَ الْبِرَّ وَ الْكَرَامَةَ بِالْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ أَنْ تَنْظُرَ إِلَى كُلِّ مَا لَا تَرْضَى فِعْلَهُ لِنَفْسِكَ فَلَا تَفْعَلَهُ بِأَحَدٍ مِنَ الْمُؤْمِنِينَ وَ أَنْ لَا تَمَلَّ مِنْ فِعْلِ الْخَيْرِ وَ لَا تُثَقِّلَ عَلَى أَحَدٍ إِذَا أَنْعَمْتَ عَلَيْهِ وَ أَنْ تَكُونَ الدُّنْيَا عِنْدَكَ سِجْناً حَتَّى يَجْعَلَ اللَّهُ لَكَ جَنَّةً
And that you will frequent from the Glorifications and the extollation, and the supplications, and remember the death and what is after it from the Day of Qiyamah, and the Paradise, and the Fire, and that you will frequent from recitation of the Quran and act with whatever is in it, and that you will benefit the righteousness and the honour with the Momineen and the Mominaat, and if you look at all what does not please you, you will do it for yourself and you will not do it with anyone from the Momineen, and that you will not be weary of one who does the good, and you will not be heavy upon anyone when your favour upon him, and that the world in your presence would become a prison until a shield is made for you.
فَهَذِهِ أَرْبَعُونَ حَدِيثاً مَنِ اسْتَقَامَ عَلَيْهَا وَ حَفِظَهَا عَنِّي مِنْ أُمَّتِي دَخَلَ الْجَنَّةَ بِرَحْمَةِ اللَّهِ وَ كَانَ مِنْ أَفْضَلِ النَّاسِ وَ أَحَبِّهِمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ بَعْدَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ حَشَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مَعَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً
So, these are forty Ahadeeth. One from my community who stands upon these (acts upon these) and memorises these from me-saww, would enter the Paradise by Mercy of Allah-azwj, and would be from the most superior of the people, and most Beloved of them to Allah-azwj Mighty and Majestic after the Prophets-as and the Truthful, and Allah-azwj would Resurrect him on the Day of Qiyamah with the Prophets and the Truthful and the Martyrs and the Righteous; and a goodly company are they! [4:69]’’.[174]
8- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ حَفِظَ عَلَى أُمَّتِي أَرْبَعِينَ حَدِيثاً يَنْتَفِعُونَ بِهَا بَعَثَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ فَقِيهاً عَالِماً
‘Saheefa Al-Reza-asws – From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One from my-saww community who memorises forty Ahadeeth to benefit (others) with these, Allah-azwj the Exalted would Resurrect him on the Day of Qiyamah as an understanding one (Faqeeh), a scholar (Aalim)’’.[175]
9- غو، غوالي اللئالي رَوَى مُعَاذُ بْنُ جَبَلٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ حَفِظَ عَلَى أُمَّتِي أَرْبَعِينَ حَدِيثاً مِنْ أَمْرِ دِينِهَا بَعَثَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ فِي زُمْرَةِ الْفُقَهَاءِ وَ الْعُلَمَاءِ
‘Gawaly Al La’aly’ – It is reported by Muaz Bin Jabal who said,
‘Rasool-Allah-saww said: ‘One from my-saww community who memorises forty Ahadeeth from the matters of his Religion, Allah-azwj the Exalted would Resurrect him on the Day of Qiyamah among the group of the understanding ones (Fuqha), and the scholars (Ulama)’’.[176]
10- غو، غوالي اللئالي قَالَ النَّبِيُّ ص مَنْ حَفِظَ عَلَى أُمَّتِي أَرْبَعِينَ حَدِيثاً يَنْتَفِعُونَ بِهَا فِي أَمْرِ دِينِهِمْ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ فَقِيهاً عَالِماً
‘Gawaly Al La’aly’ – The Prophet-saww said: ‘One from my-saww community who memorises forty Ahadeeth benefitting (others) by these in the maters of their Religion, Allah-azwj would Resurrect him on the Day of Qiyamah as an understanding ones (Faqeeh), a scholar (Aalim)’’.[177]
CHAPTER 21 – THE ETHICS OF REPORTING
الآيات الحاقة وَ تَعِيَها أُذُنٌ واعِيَةٌ
The Verses – (Surah) Al Haaqa: And We Made it a Reminder for you, and the retaining ear is preserving it [69:12].
1- ختص، الإختصاص جَعْفَرُ بْنُ الْحُسَيْنِ الْمُؤْمِنُ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ قَالَ هُمُ الْمُسَلِّمُونَ لِآلِ مُحَمَّدٍ ص إِذَا سَمِعُوا الْحَدِيثَ أَدَّوْهُ كَمَا سَمِعُوهُ لَا يَزِيدُونَ وَ لَا يَنْقُصُونَ
‘Al Ikhtisas’ – Ja’far Bin Al Husayn Al Momin, from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Is’haq Bin Ammar, from Abu Baseer,
‘From one of the two (5th or 6th Imam-asws) regarding the Words of Allah-azwj Mighty and Majestic: Those who are listening intently to the Word and they are following the best of it [39:18]. He-asws said: ‘They are the submitters to the Progeny-asws of Muhammad-saww, when they hear the Hadeeth, they leave it just as they heard it, neither increasing nor reducing (making no alterations to it).[178]
2 مُنْيَةُ الْمُرِيدِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الْآخِرَةِ نَصِيبٌ وَ مَنْ أَرَادَ بِهِ خَيْرَ الْآخِرَةِ أَعْطَاهُ اللَّهُ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ
‘Muniyat Al Mureed’ –
‘From Abu Abdullah-asws having said: ‘One who wants the Hadeeth for the benefit of the world, there would not happen to be for him any share in the Hereafter, and one who wants the good of the Hereafter with it, Allah-azwj would Give him the good of the world and the Hereafter’’.[179]
3- ما، الأمالي للشيخ الطوسي حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنْ مُحَمَّدِ بْنِ كَثِيرٍ عَنْ شُعْبَةَ عَنِ الْحَكَمِ عَنِ ابْنِ أَبِي لَيْلَى عَنْ سَمُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَوَى عَنِّي حَدِيثاً وَ هُوَ يَرَى أَنَّهُ كَذِبٌ فَهُوَ أَحَدُ الْكَاذِبِينَ
‘Al Amaali’ of the sheykh – Hamdawiya, from Abu Al Husayn, from Abu Khaleefa, from Muhammad Bin Kaseer, from Sha’ba, from Al Hakam, from Ibn Abu Layli, from Samra who said,
‘Rasool-Allah-saww said: ‘One who reports a Hadeeth from me-saww, and he sees that it is a lie, so he would be first of the liars.[180]
4- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِيَّاكُمْ وَ الْكَذِبَ الْمُفْتَرَعَ قِيلَ لَهُ وَ مَا الْكَذِبُ الْمُفْتَرَعُ قَالَ أَنْ يُحَدِّثَكَ الرَّجُلُ بِالْحَدِيثِ فَتَرْوِيَهُ عَنْ غَيْرِ الَّذِي حَدَّثَكَ بِهِ
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali, raising it, said,
‘Abu Abdullah-asws said: ‘Beware of the lie of the fabricator’. It was said, ‘And what is the lie of the fabricator?’ He-asws said: ‘The man narrates the Hadeeth, so he reports it as being from other than the one who narrated to him with it.[181]
5- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ مَارِدٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ حَدِيثٌ يَرْوِيهِ النَّاسُ أَنَّ رَسُولَ اللَّهِ ص قَالَ حَدِّثْ عَنْ بَنِي إِسْرَائِيلَ وَ لَا حَرَجَ قَالَ نَعَمْ
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ibn Isa, from Al Husayn Bin Sayf, from his brother Ali, from his father, from Muhammad Bin Marid, from Abdul A’ala Bin Ayn who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! There is a Hadeeth which the people are reporting that Rasool-Allah-saww said: ‘Narrate from the Children of Israel and there is no problem’’. He-asws said: ‘Yes’.
قُلْتُ فَنُحَدِّثُ عَنْ بَنِي إِسْرَائِيلَ بِمَا سَمِعْنَاهُ وَ لَا حَرَجَ عَلَيْنَا
I said, ‘So we can narrate from the Children of Israel with what we have heard and there would be no blame upon us?’
قَالَ أَ مَا سَمِعْتَ مَا قَالَ كَفَى بِالْمَرْءِ كَذِباً أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ فَقُلْتُ وَ كَيْفَ هَذَا
He-asws said: ‘But did you not hear what he-saww said? If suffices with the person as a lie if he narrates with all what he hears’. I said, ‘And how is this?’
قَالَ مَا كَانَ فِي الْكِتَابِ أَنَّهُ كَانَ فِي بَنِي إِسْرَائِيلَ فَحَدِّثْ أَنَّهُ كَانَ فِي هَذِهِ الْأُمَّةِ وَ لَا حَرَجَ.
He-asws said: ‘Whatever was in the Book, it was regarding the Children of Israel, therefore narrate, it would be regarding this community, and there is no blame.[182]
6- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً قَالَ فَقَالَ الِاقْتِرَافُ التَّسْلِيمُ لَنَا وَ الصِّدْقُ عَلَيْنَا وَ أَنْ لَا يَكْذِبَ عَلَيْنَا
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Fazalat, from Aban, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And one who earns good, We will Increase the good for him therein [42:23]. He-asws said: ‘The earning – the submission to us-asws and the truthfulness upon us-asws, and that he will not lie upon us-asws.[183]
7- كش، رجال الكشي وَجَدْتُ فِي كِتَابِ جَبْرَئِيلَ بْنِ أَحْمَدَ بِخَطِّهِ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مَيْمُونِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَذَبَ عَلَيْنَا أَهْلَ الْبَيْتِ حَشَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ أَعْمَى يَهُودِيّاً وَ إِنْ أَدْرَكَ الدَّجَّالَ آمَنَ بِهِ فِي قَبْرِهِ
‘RijaI’ of Al Kashi – found in the book of Jibraeel Bin Ahmad in his handwriting, ‘It was narrated to me by Muhammad Bin Isa, from Muhammad Bin Al Fazeyl, from Abdullah Bin Abdul Rahman, from Al Haysam Bin Waqad, from Maymoun Bin Abdullah,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who lies upon us-asws, the People-asws of the Household, Allah-azwj would Resurrect him on the Day of Qiyamah as blind, a Jew, and if he comes across Al-Dajjal-la, he would believe in him-la, (even if he was) in his grave’’.[184]
8- نهج، نهج البلاغة سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع رَجُلٌ أَنْ يُعَرِّفَهُ مَا الْإِيمَانُ
‘Nahj Al-Balagah’ – ‘Amir Al-Momineen-asws was asked by a man that he-asws makes him recognise, ‘What is the Eman?’
فَقَالَ إِذَا كَانَ غَدٌ فَأْتِنِي حَتَّى أُخْبِرَكَ عَلَى أَسْمَاعِ النَّاسِ فَإِنْ نَسِيتَ مَقَالَتِي حَفِظَهَا عَلَيْكَ غَيْرُكَ فَإِنَّ الْكَلَامَ كَالشَّارِدَةِ يَثْقَفُهَا هَذَا وَ يُخْطِئُهَا هَذَا
He-asws said: ‘When it would be tomorrow morning, then come to me-asws and I-asws will inform you while the people are listening, for it you forget my-asws words, others would memorise is for you, for the speech is like the prey, this one may grasp it, and this one may miss it’’.[185]
9- وَ قَالَ ع فِيمَا كَتَبَ إِلَى الْحَارِثِ الْهَمْدَانِيِّ وَ لَا تُحَدِّثِ النَّاسَ بِكُلِّ مَا سَمِعْتَ فَكَفَى بِذَلِكَ كَذِباً وَ لَا تَرُدَّ عَلَى النَّاسِ كُلَّ مَا حَدَّثُوكَ بِهِ فَكَفَى بِذَلِكَ جَهْلًا
And he-asws said – regarding among what he-asws wrote to Al-Haris Al-Hamdany: ‘And do not narrate to the people with all what you hear, for it would suffice with that as a lie, and do not rebut back upon the people all what they narrate to you with, for it would suffice with that as ignorance’’.[186]
10- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ جُمْهُورٍ عَنْ أَبِي بَكْرٍ الْمُفِيدِ الْجَرْجَرَائِيِّ عَنِ الْمُعَمَّرِ أَبِي الدُّنْيَا عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
‘Al Amaali’ of the sheykh -l Mufeed, from Ibrahim Bin Al-Hassan Bin Jamhour, from Abu Bakr Al Mufeed Al Jarjarie, from Al Mo’mar Abu Al Dunya,
‘From Amir Al-Momineen-asws, he (the narrator) said, ‘I heard Rasool-Allah-saww saying: ‘One who lies upon me-asws deliberately, so let him assume his seat from the Fire’’.[187]
11 كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص نَضَّرَ اللَّهُ امْرَأً سَمِعَ مِنَّا حَدِيثاً فَأَدَّاهُ كَمَا سَمِعَ فَرُبَّ مُبَلَّغٍ أَوْعَى مِنْ سَامِعٍ
‘Kanz’ – of Al Karajaky –
‘Rasool-Allah-saww said: ‘May Allah-azwj Refresh a person who hears a Hadeeth from us, and he leaves it just as he heard it (not altering it), for sometimes a receiver is more retaining than the one who heard it’’.[188]
12- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَيْكُمْ بِالدِّرَايَاتِ لَا بِالرِّوَايَاتِ
And Amir Al-Momineen-asws said: ‘Upon you is to be with the knowing (understanding), not with the reporting’’.[189]
13- وَ قَالَ ع هِمَّةُ السُّفَهَاءِ الرِّوَايَةُ وَ هِمَّةُ الْعُلَمَاءِ الدِّرَايَةُ
And he-asws said: ‘The endeavour of the foolish ones is the reports, and the endeavour of the scholars is the knowing’’.[190]
14 مُنْيَةُ الْمُرِيدِ، عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع رُوَاةُ الْكِتَابِ كَثِيرٌ وَ رُعَاتُهُ قَلِيلٌ فَكَمْ مِنْ مُسْتَنْصِحٍ لِلْحَدِيثِ مُسْتَغِشٌّ لِلْكِتَابِ وَ الْعُلَمَاءُ تَحْزُنُهُمُ الدِّرَايَةُ وَ الْجُهَّالُ تَحْزُنُهُمُ الرِّوَايَةُ
‘Muniyat Al Mureed’, from Talha Bin Zayd who said,
‘Abu Abdullah-asws said: ‘The reporters of the book are many, and its followers are few, so how many are the ones advisers of the Hadeeth, falsifiers of the book, and the knowers aggrieve the scholars, and the reports aggrieve the ignorant ones’’.[191]
15- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا حَدَّثْتُمْ بِحَدِيثٍ فَأَسْنِدُوهُ إِلَى الَّذِي حَدَّثَكُمْ فَإِنْ كَانَ حَقّاً فَلَكُمْ وَ إِنْ كَانَ كَذِباً فَعَلَيْهِ
And from Abu Abdullah-asws said: ‘Amir Al-Momineen-asws said: ‘Whenever I-asws narrate to you with a Hadeeth, then state its source to the one who narrated it to you all, for if it was true, it would be for you, and if it was a lie, it would be upon him’’.[192]
16 كِتَابُ الْإِجَازَاتِ، لِلسَّيِّدِ بْنِ طَاوُسٍ رَضِيَ اللَّهُ عَنْهُ، مِمَّا أَخْرَجَهُ مِنْ كِتَابِ الْحَسَنِ بْنِ مَحْبُوبٍ بِإِسْنَادِهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْمَعُ الْحَدِيثَ فَلَا أَدْرِي مِنْكَ سَمَاعُهُ أَوْ مِنْ أَبِيكَ
The book ‘Al Ijazaat’ of Al Seyyid Ibn Tawoos, from what he extracted from the book of Al-Hassan Bin Mahboub by his chain who said,
‘I said to Abu Abdullah-asws, ‘I hear the Hadeeth, but I do not know whether I heard it from you-asws or from your-asws father-asws?’
قَالَ مَا سَمِعْتَهُ مِنِّي فَارْوِهِ عَنْ رَسُولِ اللَّهِ ص
He-asws said: ‘Whatever you hear from me-asws, you can report it as being from Rasool-Allah-saww’’.[193]
17- وَ مِنْهُ، نَقْلًا مِنْ كِتَابِ مَدِينَةِ الْعِلْمِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ الْمُخْتَارِ أَوْ غَيْرِهِ رَفَعَهُ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْمَعُ الْحَدِيثَ مِنْكَ فَلَعَلِّي لَا أَرْوِيهِ مَا سَمِعْتُهُ
And from him, copied from the book Madinat Al Ilm, from his father, from Muhammad Bin Al-Hassan, from Ahmad Bin Muhammad, from Muhammad Bin Al-Hassan Za’lan, from Khalaf Bin Hamad, from Ibn Mukhtar or someone else, raising it, said,
‘I said to Abu Abdullah-asws, ‘I hear the Hadeeth from you-asws, so maybe I don’t report it just (exactly) as I heard it’.
فَقَالَ إِنْ أَصَبْتَ فِيهِ فَلَا بَأْسَ إِنَّمَا هُوَ بِمَنْزِلَةِ تَعَالَ وَ هَلُمَّ وَ اقْعُدْ وَ اجْلِسْ
He-asws said: ‘If you are correct in it, then there is no problem. But rather, it is as the status of (saying), ‘Come here’ and ‘Come’, and ‘Sit’ and ‘Be seated’’’.[194]
18 كِتَابُ حُسَيْنِ بْنِ عُثْمَانَ، عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَصَبْتَ الْحَدِيثَ فَأَعْرِبْ عَنْهُ بِمَا شِئْتَ.
The book of Husayn Bin Usman, from one of his men,
‘From Abu Abdullah-asws having said: ‘When you get the Hadeeth right, then articulate (say) from it with whatever (whichever way) you like to’’.[195]
19- غو، غوالي اللئالي قَالَ النَّبِيُّ ص اتَّقُوا الْحَدِيثَ عَنِّي إِلَّا مَا عَلِمْتُمْ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
‘Gawaly Al La’ali’ – The Prophet-saww said: ‘Fear the Hadeeth from me-asws except what you know, for the one who lies upon me-asws deliberately, so let him assume his seat from the Fire’’.[196]
20- غو، غوالي اللئالي رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: رَحِمَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِي فَوَعَاهَا فَأَدَّاهَا كَمَا سَمِعَهَا فَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ
It is reported from the Prophet-saww having said: ‘May Allah-azwj have Mercy on a person who hears my-saww words, so he retains it and leaves it (unaltered) just as he heard it, for perhaps the carrier, his understanding isn’t (the correct) understanding.
وَ فِي رِوَايَةٍ فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ
And in another report: ‘Perhaps the carrier, his understanding, (is carried) to the one who is of a more understanding than him’’.[197]
21- نهج، نهج البلاغة ضه، روضة الواعظين قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اعْقِلُوا الْخَبَرَ إِذَا سَمِعْتُمُوهُ عَقْلَ رِعَايَةٍ لَا عَقْلَ رِوَايَةٍ فَإِنَّ رُوَاةَ الْعِلْمِ كَثِيرٌ وَ رُعَاتَهُ قَلِيلٌ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘Understand the Hadeeth when you hear it, the understanding of a follower not the understanding of a reporter, for the reporters of the knowledge are many, and its followers are few’’.[198]
22- كش، رجال الكشي عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ أَظُنُّهُ الْبَرْقِيَّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ الْقَاسِمِ بْنِ عَوْفٍ قَالَ: كُنْتُ أَتَرَدَّدُ بَيْنَ عَلِيِّ بْنِ الْحُسَيْنِ وَ بَيْنَ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ وَ كُنْتُ آتِي هَذَا مَرَّةً وَ هَذَا مَرَّةً
‘Rijal’ of Al Kashi’ – Ali Bin Muhammad Bin Quteyba, from Ja’far Bin Ahmad, from Muhammad Bin Al Khalid – I think it is Al Barqy – from Muhammad Bin Sinan, from Abu Al Jaroud, from Al Qasim Bin Awf who said,
‘I used to hesitate between Ali-asws Bin Al-Husayn-asws and Muhammad Bin Al-Hanfiyya, and at times I used to come to this one-asws, and sometimes this one.
قَالَ وَ لَقِيتُ عَلِيَّ بْنَ الْحُسَيْنِ ع قَالَ فَقَالَ لِي يَا هَذَا إِيَّاكَ أَنْ تَأْتِيَ أَهْلَ الْعِرَاقِ فَتُخْبِرَهُمْ أَنَّا اسْتَوْدَعْنَاكَ عِلْماً فَإِنَّا وَ اللَّهِ مَا فَعَلْنَا ذَلِكَ وَ إِيَّاكَ أَنْ تَتَرَأَّسَ بِنَا فَيَضَعَكَ اللَّهُ وَ إِيَّاكَ أَنْ تَسْتَأْكِلَ بِنَا فَيَزِيدَكَ اللَّهُ فَقْراً
He (the narrator) said, ‘I met Ali-asws Bin Al-Husayn-asws, and he-asws said to me: ‘O you! Beware of going to the people of Al-Iraq informing them that I-asws deposited knowledge to you, for we-asws, by Allah-azwj, did not do that. And beware of becoming a chief through us for Allah-azwj will Put you down. And beware of consuming (wealth) through us-asws, for Allah-azwj would Increase you with poverty.
وَ اعْلَمْ أَنَّكَ إِنْ تَكُنْ ذَنَباً فِي الْخَيْرِ خَيْرٌ لَكَ مِنْ أَنْ تَكُونَ رَأْساً فِي الشَّرِّ وَ اعْلَمْ أَنَّهُ مَنْ يُحَدِّثُ عَنَّا بِحَدِيثٍ سَأَلْنَاهُ يَوْماً فَإِنْ حَدَّثَ صِدْقاً كَتَبَهُ اللَّهُ صِدِّيقاً وَ إِنْ حَدَّثَ كَذِباً كَتَبَهُ اللَّهُ كَذَّاباً
And know that your becoming a tail (lowly) in the goodness is better for you than your becoming a head (chief) in the evil. And now that one who narrates a Hadeeth from us-asws, we-asws will question him one day, for if he has narrated truthfully, Allah-azwj would Write him as a truthful, and if he narrated a lie, Allah-azwj would Write him as a liar.
وَ إِيَّاكَ أَنْ تَشُدَّ رَاحِلَةً تَرْحَلُهَا تَأْتِي هَاهُنَا تَطْلُبُ الْعِلْمَ حَتَّى يَمْضِيَ لَكُمْ بَعْدَ مَوْتِي سَبْعُ حِجَجٍ ثُمَّ يَبْعَثُ اللَّهُ لَكُمْ غُلَاماً مِنْ وُلْدِ فَاطِمَةَ ع تَنْبُتُ الْحِكْمَةُ فِي صَدْرِهِ كَمَا يُنْبِتُ الطَّلُ الزَّرْعَ
And beware of tightening (the reins of) a riding animal departing to come over here seeking the knowledge, until there would pass for you all seven Hajj (years) after my-asws passing away. Then Allah-azwj will Send for you, a young boy-asws from the sons-asws of (Syeda) Fatima-asws. The wisdom would grow in his-asws chest just as the little rain grows the vegetation’.
قَالَ فَلَمَّا مَضَى عَلِيُّ بْنُ الْحُسَيْنِ ع حَسَبْنَا الْأَيَّامَ وَ الْجُمَعَ وَ الشُّهُورَ وَ السِّنِينَ فَمَا زَادَتْ يَوْماً وَ لَا نَقَصَتْ حَتَّى تَكَلَّمَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ بَاقِرُ الْعِلْمِ.
He (the narrator) said, ‘So when Ali-asws Bin Al-Husayn-asws expired, we counted the days, and the weeks, and the months, and the years. So there did not increase a day, nor reduce, until Muhammad-asws Ibn Ali-asws Bin Al-Husayn-asws, the expounder of the knowledge, spoke. May the Salawaat of Allah-azwj be upon them-asws’’.[199]
23- سر، السرائر السَّيَّارِيُ عَنْ بَعْضِ أَصْحَابِنَا يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَصَبْتَ مَعْنَى حَدِيثِنَا فَأَعْرِبْ عَنْهُ بِمَا شِئْتَ
Al Sayyari, from one of our companions,
‘Raising it to Abu Abdullah-asws having said: ‘When you get the meaning of the Hadeeth right, then articulate (say) from it with whatever (whichever way) you like’’.[200]
24- وَ قَالَ بَعْضُهُمْ لَا بَأْسَ إِنْ نَقَصْتَ أَوْ زِدْتَ أَوْ قَدَّمْتَ أَوْ أَخَّرْتَ إِذَا أَصَبْتَ الْمَعْنَى وَ قَالَ هَؤُلَاءِ يَأْتُونَ الْحَدِيثَ مُسْتَوِياً كَمَا يَسْمَعُونَهُ وَ إِنَّا رُبَّمَا قَدَّمْنَا وَ أَخَّرْنَا وَ زِدْنَا وَ نَقَصْنَا فَقَالَ ذَلِكَ زُخْرُفَ الْقَوْلِ غُرُوراً إِذَا أَصَبْتُمُ الْمَعْنَى فَلَا بَأْسَ
And one of them said, ‘There is no problem if you reduce, or increase, or bring forward, or delay, when you get the meaning correct’. And he said, ‘They are giving the Hadeeth same just as they heard it, and we sometimes bring forward, and we delay, and we increase, and we reduce’. So he-asws said, ‘That is suggesting flowery words to each other, deceiving [6:112]. When you get the meaning correct, then there is no problem’’.[201]
Notes –
وَ مِنْ ثَمَّ قَالَ النَّبِيُّ ص نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي وَ حَفِظَهَا وَ وَعَاهَا وَ أَدَّاهَا فَرُبَّ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَ رُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ
And from then the Prophet-saww said: ‘May Allah-azwj Brighten a servant who hears my words and memorises it and retains it, and delivers it. It may be that a carrier of understanding is without understanding, and sometimes a carrier carries it to someone who is of a more understanding than he is!’’
مَا رَوَاهُ الْكُلَيْنِيُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْمَعُ الْحَدِيثَ مِنْكَ فَأَزِيدُ وَ أَنْقُصُ قَالَ إِنْ كُنْتَ تُرِيدُ مَعَانِيَهُ فَلَا بَأْسَ
What is reported by Al Kulaynin, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Ibn Uzina, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘I hear the Hadeeth from you-asws, so I tend to add and reduce’. He-asws said: ‘If you intended its meaning, there is no problem’’.
وَ رَوَى أَيْضاً عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَسْمَعُ الْكَلَامَ مِنْكَ فَأُرِيدُ أَنْ أَرْوِيَهُ كَمَا سَمِعْتُهُ مِنْكَ فَلَا يَجِيءُ ذَلِكَ
And it is reported as well from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Sinan, from Dawood Bin Farqad who said,
‘I said to Abu Abdullah-asws, ‘I hear the speech from you-asws, so I intend to report it just as I had heard it from you-asws, but that does not happen’.
قَالَ فَتَتَعَمَّدُ ذَلِكَ
He-asws said, ‘You deliberately do that?’
قُلْتُ لَا
I said, ‘No’.
قَالَ تُرِيدُ الْمَعَانِيَ
He-asws said: ‘Do you intend the meaning?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ فَلَا بَأْسَ
He-asws said: ‘There is no problem’’.
مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ جَلَّ ثَنَاؤُهُ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ
Mansour Bin Yunus, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘The Words of Allah, Majestic is His Laudation: Those who are listening intently to the Word and they are following the best of it, [39:18]’.
قَالَ هُوَ الرَّجُلُ يَسْمَعُ الْحَدِيثَ فَيُحَدِّثُ بِهِ كَمَا سَمِعَهُ لَا يَزِيدُ فِيهِ وَ لَا يَنْقُصُ
He-asws said, ‘He is the man who hears the Hadeeth, so he narrates with it just as he had heard it, neither adding in it nor reducing’’.
25- شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَةِ وَ تَرْكُكَ حَدِيثاً لَمْ تُرْوَهُ خَيْرٌ مِنْ رِوَايَتِكَ حَدِيثاً لَمْ تُحْصِهِ إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً فَمَا وَافَقَ كِتَابَ اللَّهِ فَخُذُوا بِهِ وَ مَا خَالَفَ كِتَابَ اللَّهِ فَدَعُوهُ
‘Tafseer Al Ayyashi’ – From Al Sakuny,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘The pausing at the doubt is better than storming into the destruction, and your leaving a Hadeeth, not reporting it, is better than your reporting a Hadeeth not getting it correct. Upon every truth there is a reality, and upon every correct (thing) there is a light. So, whatever is in accordance with the Book of Allah-azwj, take with it, and whatever opposes (differs) the Book of Allah-azwj, leave it’’.[202]
رَوَاهُ الْكُلَيْنِيُّ بِسَنَدٍ صَحِيحٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَجِيئُنِي الْقَوْمُ فَيَسْمَعُونَ مِنِّي حَدِيثَكُمْ فَأَضْجَرُ وَ لَا أَقْوَى
It is reported by Al Kulayni by a correct chain from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘Groups of people come to me and they hear your-asws Ahadeeth from me. I become weary and not strong’.
قَالَ فَاقْرَأْ عَلَيْهِمْ مِنْ أَوَّلِهِ حَدِيثاً وَ مِنْ آخِرِهِ حَدِيثاً
He-asws said: ‘Read to them from the beginning of a Hadeeth and a Hadeeth from its end’.
لِمَا رَوَاهُ الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع الرَّجُلُ مِنْ أَصْحَابِنَا يُعْطِينِي الْكِتَابَ وَ لَا يَقُولُ ارْوِهِ عَنِّي يَجُوزُ لِي أَنْ أَرْوِيَهُ عَنْهُ
It is reported by Al Kulayni, from Muhammad Bin Yahya by his chain, from Ahmad Bin Umar Al Halaly who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘The man from our companions gave me the book and he does not say, ‘Report it from me’, permitting for me to report it from him’.
قَالَ فَقَالَ إِذَا عَلِمْتَ أَنَّ الْكِتَابَ لَهُ فَارْوِهِ عَنْهُ ..
He (the narrator) said, ‘He-asws said: ‘When you know that the book is his, report it from him’.
وَ لِمَا رَوَاهُ الْكُلَيْنِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ شَيْنُولَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ع جُعِلْتُ فِدَاكَ إِنَّ مَشَايِخَنَا رَوَوْا عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع وَ كَانَتِ التَّقِيَّةُ شَدِيدَةً فَكَتَمُوا كُتُبَهُمْ فَلَمْ تُرْوَ عَنْهُمْ فَلَمَّا مَاتُوا صَارَتِ الْكُتُبُ إِلَيْنَا
And it is reported by Al Kulayni, from a number of his companions, from Ahmad Bin Muhammad, from Muhammad Bin Al-Hassan Bin Abu Khalid sheynoula who said,
‘I said to Abu Ja’far-asws the 2nd, ‘May I be sacrificed for you-asws! Our elders are reported from Abu Ja’far-asws and Abu Abdullah-asws, and the Taqiyyah (dissimulation) used to be severe, so they concealed their book so it is not reported from them. When they died, the books came to be to us’.
فَقَالَ حَدِّثُوا بِهَا فَإِنَّهَا حَقٌّ.
He-asws said: ‘Narrate these, for these are true’’.
باب 22 أن لكل شيء حدا و أنه ليس شيء إلا ورد فيه كتاب أو سنة و علم ذلك كله عند الإمام
CHAPTER 22 – FOR EVERYTHING THERE IS A LIMIT AND THERE ISN’T ANYTHING EXCEPT A (VERSE OF THE) BOOK OR A SUNNAH HAS REFERRED TO IT, AND THE KNOWLEDGE OF THAT, ALL OF IT IS WITH THE IMAM-asws
الآيات الأنعام ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ
The Verses – (Surah) Al Anaam: We have not neglected in the Book of anything; [6:38].
1- ير، بصائر الدرجات عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْيَقْطِينِيِّ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: 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 عَلَماً وَ جَعَلَ لِكُلِّ عَلَمٍ بَاباً نَاطِقاً مَنْ عَرَفَهُ عَرَفَ اللَّهَ وَ مَنْ أَنْكَرَهُ أَنْكَرَ اللَّهَ ذَلِكَ رَسُولُ اللَّهِ ص وَ نَحْنُ
‘Basaair Al Darajaat’ – Ali Bin Muhammad, from Al Yaqteeny,
‘Raising it to Abu Abdullah-asws having said: ‘Allah-azwj Refused to Flow the things except by the causes, so He-azwj Made a cause to be for all things, and Made an explanation for every cause, and Made a key to be for every explanation, and Made a knowledge to be for every key, and Made a speaking door to be for every knowledge, one who recognises him-asws, recognises Allah-azwj, and one who denies him-asws, denies Allah-azwj – That is Rasool-Allah-saww and us-asws’’.[203]
2- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ عَنْ فَضَالَةَ عَنِ الْقَاسِمِ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنْ مِيرَاثِ الْعِلْمِ مَا بَلَغَ أَ جَوَامِعُ مِنَ الْعِلْمِ أَمْ يُفَسِّرُ كُلَّ شَيْءٍ مِنْ هَذِهِ الْأُمُورِ الَّتِي يَتَكَلَّمُ فِيهَا النَّاسُ مِنَ الطَّلَاقِ وَ الْفَرَائِضِ
‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Al-Hassan, from Fazalat, from Al Qasim Ibn Yazeed, from Muhammad Bin Muslim who said,
‘I asked him-asws about the inheritance of knowledge how far it extends. Is it comprehensive principles of knowledge, or does it explain every single matter among these issues that people speak about, such as divorce and inheritance laws?’
فَقَالَ إِنَّ عَلِيّاً ع كَتَبَ الْعِلْمَ كُلَّهُ وَ الْفَرَائِضَ فَلَوْ ظَهَرَ أَمْرُنَا لَمْ يَكُنْ مِنْ شَيْءٍ إِلَّا وَ فِيهِ سُنَّةٌ يُمْضِيهَا
He-asws said: ‘Ali-asws wrote down the knowledge, all of it, and the Obligations. When our-asws command appears, there would be none from a thing except and there would be a Sunnah flowing with regards to it’’.[204]
3- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادٍ عَنْ أَبِي أُسَامَةَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ رَجُلٌ مِنَ الْمُغِيرِيَّةِ فَسَأَلَهُ عَنْ شَيْءٍ مِنَ السُّنَنِ
‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Al Ahwazy, from Ja’far Bin Bashir, from hamad, from Abu Asama who said,
‘I was in the presence of Abu Abdullah-asws, and with him-asws was a man from Al-Mugheira-la, and he asked him-asws about something from the Sunnahs.
فَقَالَ مَا مِنْ شَيْءٍ يَحْتَاجُ إِلَيْهِ وُلْدُ آدَمَ إِلَّا وَ قَدْ خَرَجَتْ فِيهِ السُّنَّةُ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ وَ لَوْ لَا ذَلِكَ مَا احْتَجَّ عَلَيْنَا بِمَا احْتَجَّ
He-asws said: ‘There is none from a thing a son of Adam-as would be needy to except and the Sunnah from Allah-azwj and from His-azwj Rasool-saww, has emerged with regards to it. And had it not been that, He-azwj would not have Argued upon us-asws with what He-azwj Argued’.
فَقَالَ الْمُغِيرِيُّ وَ بِمَا احْتَجَّ
Al-Mugheira said, ‘And with what did He-azwj Argue?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع قَوْلُهُ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي حَتَّى فَرَغَ مِنَ الْآيَةِ فَلَوْ لَمْ يُكْمِلْ سُنَّتَهُ وَ فَرَائِضَهُ وَ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ مَا احْتَجَّ بِهِ
Abu Abdullah-asws said: ‘His-azwj Words: Today I Perfected your Religion for you and Completed My Favour upon you [5:3]’ – until he-asws was free from (reciting) the Verse: ‘So if He-azwj did not complete His-azwj Sunnah and His-azwj Obligations, and whatever the people are needy to, He-azwj would not have Argued with it’’.[205]
4- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: أَتَاهُمْ رَسُولُ اللَّهِ ص بِمَا اكْتَفَوْا بِهِ فِي عَهْدِهِ وَ اسْتَغْنَوْا بِهِ مِنْ بَعْدِهِ
‘Al Mahasin’ – One of our companions, from Ali Bin Ismail Al Maysami, from Muhammad Bin Hakeem,
‘From Abu Al-Hassan Musa-asws having said: ‘Rasool-Allah-saww gave them what they could suffice with it during his-saww era, and become needless with it, from after him-saww’’.[206]
5- سن، المحاسن إِسْمَاعِيلُ الْمِيثَمِيُّ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: أَتَاهُمْ رَسُولُ اللَّهِ ص بِمَا يَسْتَغْنُونَ بِهِ فِي عَهْدِهِ وَ مَا يَكْتَفُونَ بِهِ مِنْ بَعْدِهِ كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ
Ismail Al Maysami, from Muhammad Bin Hakeem,
‘From Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww gave them what they could become needless with during his-saww era, and what they could be sufficing with, from after him-saww – the Book of Allah-azwj and the Sunnah of His-azwj Prophet-saww’’.[207]
6- سن، المحاسن أَبِي عَنْ حَمَّادٍ عَنْ حَرِيزٍ وَ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ لِلدِّينِ حَدّاً كَحُدُودِ بَيْتِي هَذَا وَ أَوْمَأَ بِيَدِهِ إِلَى جِدَارٍ فِيهِ
‘Al Mahasin’ – My father, from Hamad, from Hareyz and Rabie, from Al Fazeyl who said,
‘Abu Abdullah-asws said: ‘For the Religion there is a limit like the boundary of this house of mine-asws’, and he-asws gestured by his-asws hand to the wall in it’’.[208]
7- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ شَيْءٍ إِلَّا وَ لَهُ حَدٌّ كَحُدُودِ دَارِي هَذِهِ فَمَا كَانَ فِي الطَّرِيقِ فَهُوَ مِنَ الطَّرِيقِ وَ مَا كَانَ فِي الدَّارِ فَهُوَ مِنَ الدَّارِ
‘Al Mahasin – My father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘There is none from a thing except and for it, there is a limit like the limits (boundaries) of this house of mine-asws. So whatever was in the street, it is from the street, and whatever was in the house, it is from the house’’.[209]
8- سن، المحاسن الْوَشَّاءُ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ سُلَيْمِ بْنِ أَبِي حَسَّانَ الْعِجْلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا خَلَقَ اللَّهُ حَلَالًا وَ لَا حَرَاماً إِلَّا وَ لَهُ حَدٌّ كَحُدُودِ دَارِي هَذِهِ مَا كَانَ مِنْهَا مِنَ الطَّرِيقِ فَهُوَ مِنَ الطَّرِيقِ وَ مَا كَانَ مِنَ الدَّارِ فَهُوَ مِنَ الدَّارِ حَتَّى أَرْشُ الْخَدْشِ فَمَا سِوَاهُ وَ الْجَلْدَةِ وَ نِصْفِ الْجَلْدَةِ
‘Al Mahasin’ – Al Washa, from Aban Al Ahmar, from Suleym Bin Abu Hasam Al Ajaly who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj neither Created a Permissible nor a Prohibition except and for it there is a limit like the limits of this house of mine-asws. Whatever was from it from the street, so it is from the street, and whatever was from the house, so it is from the house, to the extent of the compensation for the scratch and whatever is besides it, and the lashing, and half a lashing’’.[210]
9- سن، المحاسن أَبِي عَنْ يُونُسَ عَنْ حَفْصِ بْنِ قُرْطٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ عَلِيٌّ ع يَعْلَمُ الْخَيْرَ الْحَلَالَ وَ الْحَرَامَ وَ يَعْلَمُ الْقُرْآنَ وَ لِكُلِّ شَيْءٍ مِنْهُمَا حَدٌّ
‘Al Mahasin’ – My father, from Yunus, from Hafs Bin Qarat who said,
‘I heard Abu Abdullah-asws saying: ‘Ali-asws knew the goodness – the Permissible(s) and the Prohibitions, and he-asws knew the Quran, and a limit of everything from these’’.[211]
10- سن، المحاسن ابْنُ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ خَيْثَمَةَ بْنِ عَبْدِ الرَّحْمَنِ الْجُعْفِيِّ عَنْ أَبِي لَبِيدٍ الْبَحْرَانِيِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ أَتَاهُ رَجُلٌ بِمَكَّةَ فَقَالَ لَهُ يَا مُحَمَّدَ بْنَ عَلِيٍّ أَنْتَ الَّذِي تَزْعُمُ أَنَّهُ لَيْسَ شَيْءٌ إِلَّا وَ لَهُ حَدٌّ
‘Al Mahasin’ – Ibn Bazie, from Abu Ismail Al Siraj, from Khaseyma Bin Abdul Rahman Al Jufy, from Abu Labeyd Al Bahrany,
‘From Abu Ja’far-asws – a man came to him-asws at Makkah and said to him-asws, ‘O Muhammad-asws Bin Ali-asws! Are you-asws the one who is claiming that there isn’t anything except and there is a limit for it?’
فَقَالَ أَبُو جَعْفَرٍ ع نَعَمْ أَنَا أَقُولُ إِنَّهُ لَيْسَ شَيْءٌ مِمَّا خَلَقَ اللَّهُ صَغِيراً وَ كَبِيراً إِلَّا وَ قَدْ جَعَلَ اللَّهُ لَهُ حَدّاً إِذَا جُوِّزَ بِهِ ذَلِكَ الْحَدُّ فَقَدْ تُعُدِّيَ حَدُّ اللَّهِ فِيهِ
Abu Ja’far-asws said: ‘Yes, I-asws am saying that there isn’t anything from what Allah-azwj Created, be it small or big, except and Allah-azwj has Made a limit to be for it. When that limit is exceeded with, so you have transgressed a limit of Allah-azwj with regards to it’.
فَقَالَ فَمَا حَدُّ مَائِدَتِكَ هَذِهِ
He said, ‘So what is a limit of this meal of yours-asws?’
قَالَ تَذْكُرُ اسْمَ اللَّهِ حِينَ تُوضَعُ وَ تَحْمَدُ اللَّهَ حِينَ تُرْفَعُ وَ تَقُمُّ مَا تَحْتَهَا
He-asws said: ‘You mentioned Allah-azwj when it is placed, and you praise Allah-azwj when it is raised, and you raise (pick up) what is (falls) beneath it.
قَالَ فَمَا حَدُّ كُوزِكَ هَذَا
He said, ‘So what is a limit of this pitcher of yours-asws?’
قَالَ لَا تَشْرَبْ مِنْ مَوْضِعِ أُذُنِهِ وَ لَا مِنْ مَوْضِعِ كَسْرِهِ فَإِنَّهُ مَقْعَدُ الشَّيْطَانِ وَ إِذَا وَضَعْتَهُ عَلَى فِيكَ فَاذْكُرِ اسْمَ اللَّهِ وَ إِذَا رَفَعْتَهُ عَنْ فِيكَ فَاحْمَدِ اللَّهَ وَ تَنَفَّسْ فِيهِ ثَلَاثَةَ أَنْفَاسٍ فَإِنَّ النَّفَسَ الْوَاحِدَ يُكْرَهُ
He-asws said: ‘Do not drink from the place of its ears (handles), nor from the place of its breakage for it is a seat of the Satan-la, and when you place it upon your mouth, so mention then name of Allah-azwj, and when you raise it from your mouth, so praise Allah-azwj, and gulp in it three gulps, for the one gulp is disliked’’.[212]
11- سن، المحاسن مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنِ ابْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي خُطْبَتِهِ فِي حَجَّةِ الْوَدَاعِ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ مَا مِنْ شَيْءٍ يُقَرِّبُكُمْ مِنَ الْجَنَّةِ وَ يُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا وَ قَدْ نَهَيْتُكُمْ عَنْهُ وَ أَمَرْتُكُمْ بِهِ
‘Al Mahasin’ – Muhammad Bin Abdul Hameed, from Ibn Hameed, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said in a sermon during the farewell Hajj: ‘O you people! Fear Allah-azwj! There is none from a thing drawing you closer to the Paradise, and distancing you from the Fire, except and I-saww have forbidden you from it and instructed you with it’’.[213]
12- سن، المحاسن صَالِحُ بْنُ السِّنْدِيِّ عَنِ ابْنِ بَشِيرٍ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ أَبِي أُسَامَةَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَأَلَهُ رَجُلٌ مِنَ الْمُغِيرِيَّةِ عَنْ شَيْءٍ مِنَ السُّنَنِ فَقَالَ مَا مِنْ شَيْءٍ يَحْتَاجُ إِلَيْهِ أَحَدٌ مِنْ وُلْدِ آدَمَ إِلَّا وَ قَدْ جَرَتْ فِيهِ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ سُنَّةٌ عَرَفَهَا مَنْ عَرَفَهَا وَ أَنْكَرَهَا مَنْ أَنْكَرَهَا
‘Al Mahasin’ – Salih Bin Sindy, from Ibn Bashir, from Sabah Al Haza’a, from Abu Asama who said,
‘I was in the presence of Abu Abdullah-asws and a man from Al-Mugheira asked him-asws about something from the Sunnahs, so he-asws said: ‘There is nothing which anyone from the children of Adam-as would be needy to except and a Sunah has flowed from Allah-azwj and from His-azwj Rasool-saww. One who recognises it recognises it, and one who denies it denies it’.
قَالَ الرَّجُلُ فَمَا السُّنَّةُ فِي دُخُولِ الْخَلَاءِ
The man said, ‘What is the Sunnah regarding entering the toilet?’
قَالَ تَذْكُرُ اللَّهَ وَ تَتَعَوَّذُ مِنَ الشَّيْطَانِ فَإِذَا فَرَغْتَ قُلْتَ الْحَمْدُ لِلَّهِ عَلَى مَا أَخْرَجَ عَنِّي مِنَ الْأَذَى فِي يُسْرٍ مِنْهُ وَ عَافِيَةٍ
He-asws said: ‘You should remember Allah-azwj and seek Refuge from the Satan-la. So, when you are free (from your need), you should say, ‘The Praise is for Allah-azwj upon what exited from me from the harm in its ease from it and health’.
فَقَالَ الرَّجُلُ فَالْإِنْسَانُ يَكُونُ عَلَى تِلْكَ الْحَالِ فَلَا يَصْبِرُ حَتَّى يَنْظُرَ إِلَى مَا خَرَجَ مِنْهُ
So, the man said, ‘But the human being, being upon that state, would not be patient until he looks at what has come out from him’.
فَقَالَ إِنَّهُ لَيْسَ فِي الْأَرْضِ آدَمِيٌّ إِلَّا وَ مَعَهُ مَلَكَانِ مُوَكَّلَانِ بِهِ فَإِذَا كَانَ عَلَى تِلْكَ الْحَالِ ثَنَيَا رَقَبَتَهُ ثُمَّ قَالا ابْنَ آدَمَ انْظُرْ إِلَى مَا كُنْتَ تَكْدَحُ لَهُ فِي الدُّنْيَا إِلَى مَا هُوَ صَائِرٌ
He-asws said: ‘There is no person in the earth except and with him are two Angels having been Allocated with him. So when he is upon that state, they turn his head, then they say, ‘Son of Adam-as! Look at what you had toiled (sweated) for in the world, what it has come to be!’
فِي السُّنَّةِ قَالَ وَ كَانَ عَلِيٌّ ع يَقُولُ لَوِ اخْتَصَمَ إِلَيَّ رَجُلَانِ فَقَضَيْتُ بَيْنَهُمَا ثُمَّ مَكَثَا أَحْوَالًا كَثِيرَةً ثُمَّ أَتَيَانِي فِي ذَلِكَ الْأَمْرِ لَقَضَيْتُ بَيْنَهُمَا قَضَاءً وَاحِداً لِأَنَّ الْقَضَاءَ لَا يَحُولُ وَ لَا يَزُولُ أَبَداً
In the Sunnah – He said, ‘And Ali-asws had said: ‘If two men were to bring a dispute to me-asws, I-asws would judge between them. Then they remain for many years, then come to me-asws regarding that matter, I-asws would judge between them with one (the same) judgment, because the the judgment neither changes nor passes away, ever!’’ [214]
13- جا، المجالس للمفيد الْجِعَابِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ عُبَيْدِ بْنِ حُمْدُونٍ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا رَأَيْتُ عَلِيّاً ع قَضَى قَضَاءً إِلَّا وَجَدْتُ لَهُ أَصْلًا
‘Al Majaalis’ – Al Ja’alby, from Ibn Aqada, from Ubeyd Bin Hamdoun, from Al-Hassan Bin Zarey,
‘I hear Al-Reza-asws saying: ‘I-asws did not see Ali-asws judge a judgment except and I-asws found an origin for it in the Sunnah’.
باب 23 أنهم عليهم السلام عندهم مواد العلم و أصوله و لا يقولون شيئا برأي و لا قياس بل ورثوا جميع العلوم عن النبي ص و أنهم أمناء الله على أسراره
CHAPTER 23 – THEY (IMAMS-asws), WITH THEM-asws IS THE MATERIAL OF THE KNOWLEDGE AND ITS ORIGINS, AND THEY ARE NOT SAYING ANYTHING BY AN OPINION, NOR BY ANALOGY, BUT THEY-asws INHERITED THE ENTIRETY OF THE KNOWLEDGES FROM THE PROPHET-saww, AND THEY-asws ARE THE TRUSTEES OF ALLAH-azwj UPON HIS-azwj SECRETS
الآيات النجم وَ ما يَنْطِقُ عَنِ الْهَوى إِنْ هُوَ إِلَّا وَحْيٌ يُوحى
The Verses – (Surah) Al Najam: And he does not speak out of (personal) desire [53:3] Surely it is only a Revelation He Revealed [53:4].
1- ختص، الإختصاص ير، بصائر الدرجات حَمْزَةُ بْنُ يَعْلَى عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَا جَابِرُ إِنَّا لَوْ كُنَّا نُحَدِّثُكُمْ بِرَأْيِنَا وَ هَوَانَا لَكُنَّا مِنَ الْهَالِكِينَ وَ لَكِنَّا نُحَدِّثُكُمْ بِأَحَادِيثَ نَكْنِزُهَا عَنْ رَسُولِ اللَّهِ ص كَمَا يَكْنِزُ هَؤُلَاءِ ذَهَبَهُمْ وَ فِضَّتَهُمْ
‘Al Ikhtisas’ – Hamza Bin Ya’la, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘O Jabir! If we-asws were to narrate to you all with our-asws opinion and our-asws desires we-asws would become from the destroyed ones. But, we-asws narrate to you all with the Ahadeeth we-asws collected from Rasool-Allah-azwj just as these people tend to hoard their gold and their silver’’.[215]
2- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ أَنَّا حَدَّثْنَا بِرَأْيِنَا ضَلَلْنَا كَمَا ضَلَّ مَنْ كَانَ قَبْلَنَا وَ لَكِنَّا حَدَّثْنَا بِبَيِّنَةٍ مِنْ رَبِّنَا بَيَّنَهَا لِنَبِيِّهِ ص فَبَيَّنَهُ لَنَا
‘Basaair Al Darajaat’ – Ibn Yazeed, from Ibn Abu Umey, from Ibn Azina, from Al Fazeyl,
‘From Abu Ja’far-asws having said: ‘If We-asws were to narrate by our-asws opinion, we-asws would stray just as the ones from before us-asws have strayed, but we-asws narrate with proofs from our-asws Lord-azwj which He-azwj explained to our-asws Prophet-saww, and he-saww explained it to us-asws’’.[216]
3- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا جَابِرُ لَوْ كُنَّا نُفْتِي النَّاسَ بِرَأْيِنَا وَ هَوَانَا لَكُنَّا مِنَ الْهَالِكِينَ وَ لَكِنَّا نُفْتِيهِمْ بِآثَارٍ مِنْ رَسُولِ اللَّهِ ص وَ أُصُولِ عِلْمٍ عِنْدَنَا نَتَوَارَثُهَا كَابِراً عَنْ كَابِرٍ نَكْنِزُهَا كَمَا يَكْنِزُ هَؤُلَاءِ ذَهَبَهُمْ وَ فِضَّتَهُمْ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Qasim, from Muhammad Bin Yahya, from Jabir who said,
‘Abu Ja’far-asws said: ‘O Jabir! If we-asws were to issue Fatwas to the people with our-asws opinions and our-asws desires, we-asws would become from the destroyed ones, but we-asws issue Fatwas to them with the Ahadeeth from Rasool-Allah-saww, and the origins of knowledge are with us-asws. We-asws inherited these, an ancestor from an ancestor. We-asws collected these just as they (people) are hoarding their gold and their silver’’.[217]
4- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا جَابِرُ وَ اللَّهِ لَوْ كُنَّا نُحَدِّثُ النَّاسَ أَوْ حَدَّثْنَاهُمْ بِرَأْيِنَا لَكُنَّا مِنَ الْهَالِكِينَ وَ لَكِنَّا نُحَدِّثُهُمْ بِآثَارٍ عِنْدَنَا مِنْ رَسُولِ اللَّهِ ص يَتَوَارَثُهَا كَابِرٌ عَنْ كَابِرٍ نَكْنِزُهَا كَمَا يَكْنِزُ هَؤُلَاءِ ذَهَبَهُمْ وَ فِضَّتَهُمْ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Al Sumaly, from Jabir who said,
‘Abu Ja’far-asws said: ‘O Jabir! By Allah-azwj! If we-asws were to narrate to the people or talk to them with our-asws opinions, we-asws would become from the destroyed ones. But, we-asws narrated to them with the Ahadeeth (which are) with us-asws from Rasool-Allah-azwj, having inherited these, an ancestor from an ancestor. We-asws collected these just as they (people) are hoarding their gold and their silver’’.[218]
5- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ شُرَيْحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ اللَّهِ لَوْ لَا أَنَّ اللَّهَ فَرَضَ وَلَايَتَنَا وَ مَوَدَّتَنَا وَ قَرَابَتَنَا مَا أَدْخَلْنَاكُمْ بُيُوتَنَا وَ لَا أَوْقَفْنَاكُمْ عَلَى أَبْوَابِنَا وَ اللَّهِ مَا نَقُولُ بِأَهْوَائِنَا وَ لَا نَقُولُ بِرَأْيِنَا وَ لَا نَقُولُ إِلَّا مَا قَالَ رَبُّنَا
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ali Bin Al Numan, from Fazeyl Bin Usman, from Muhammad Bin Shareeh who said,
‘I heard Abu Abdullah-asws saying: ‘By Allah-azwj! Had Allah-azwj not Obligated our-asws Wilayah, and our-asws cordiality, and our-asws nearness, we-asws would have neither entered you all into our houses nor pause you at our-asws doors. By Allah-azwj! We-asws are neither speaking by our-asws desires, nor are we-asws speaking by our-asws opinions, nor are we-asws speaking except what our-asws Lord-azwj Said’’.[219]
6- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ عَنْبَسَةَ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنْ مَسْأَلَةٍ فَأَجَابَهُ فِيهَا فَقَالَ الرَّجُلُ إِنْ كَانَ كَذَا وَ كَذَا مَا كَانَ الْقَوْلُ فِيهَا
‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Yahya Bin Abu Imran, from Yunus, from Anbasa who said,
‘A man asked Abu Abdullah-asws about an issue, so he-asws answered him regarding it. The man said, ‘If it was such and such, what would be the (decisive) word regarding it?’
فَقَالَ لَهُ مَهْمَا أَجَبْتُكَ فِيهِ بِشَيْءٍ فَهُوَ عَنْ رَسُولِ اللَّهِ ص لَسْنَا نَقُولُ بِرَأْيِنَا مِنْ شَيْءٍ
He-asws said to him: ‘Shh! I-asws answered you with something which is from Rasool-Allah-saww! We-asws don’t speak by our opinions for anything.[220]
7- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنْ جَمِيلٍ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِنَّا عَلَى بَيِّنَةٍ مِنْ رَبِّنَا بَيَّنَهَا لِنَبِيِّهِ ص فَبَيَّنَهَا نَبِيُّهُ لَنَا فَلَوْ لَا ذَلِكَ كُنَّا كَهَؤُلَاءِ النَّاسِ
‘Al Ikhtisas’ – Ahmad Bin Muhammad, from Al Ahwazy, from Fazalat, from Jameel, from Al Fazeyl,
‘From Abu Ja’far-asws having said: ‘We-asws are upon a proof from our-asws Lord-azwj. He-azwj Explained it to His-azwj Prophet-saww, and His-azwj Prophet-saww explained it to us-asws. Had it not been that, we-asws would have been like these people’’.[221]
8- ختص، الإختصاص ير، بصائر الدرجات ابْنُ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَنْ أَبِي الْمِعْزَى عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ ع قَالَ: قُلْتُ لَهُ كُلُّ شَيْءٍ تَقُولُ بِهِ فِي كِتَابِ اللَّهِ وَ سُنَّتِهِ أَوْ تَقُولُونَ بِرَأْيِكُمْ
‘Al Ikhtisas’ – Ibn Isa, from Muhammad Al Barqy, from Ibn Mihran, from Ibn Umeyra, from Abu Al Ma’aza, from Sama’at,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I said to him-asws, ‘Every thing you-asws are speaking with is in the Book of Allah-azwj and his-saww Sunnah, or are you saying with your-asws opinion?’
قَالَ بَلْ كُلُّ شَيْءٍ نَقُولُهُ فِي كِتَابِ اللَّهِ وَ سُنَّتِه
He-asws said: ‘But, everything we-asws are saying is in the Book of Allah-azwj and his-saww Sunnah’’.[222]
9- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّضْرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع عِلْمُ عَالِمِكُمْ أَيُّ شَيْءٍ وَجْهُهُ
‘Basaair Al Darajaat’ – Muhammad Bin Abdul Hameed, from Yunus Bin Yaqoub, from Al Haris Bin Al Mugheira Al Nazry who said,
‘I said to Abu Abdullah-asws, ‘The knowledge you-asws are knowing, which thing is its direction (source)?’
قَالَ وِرَاثَةٌ مِنْ رَسُولِ اللَّهِ وَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَحْتَاجُ النَّاسُ إِلَيْنَا وَ لَا نَحْتَاجُ إِلَيْهِمْ
He-asws said: ‘An inheritance from Rasool-Allah-saww and Ali-asws Bin Abu Talib-asws. The people are needy to us-asws and we-asws are not needy to the people’’.[223]
10- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ ابْنِ بَشِيرٍ عَنِ الْمُفَضَّلِ عَنِ الْحَارِثِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ أَخْبِرْنِي عَنْ عِلْمِ عَالِمِكُمْ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ibn Bashir, from Al Mufazzal, from Al Haris,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘Inform me about the knowledge you-asws are knowing’.
قَالَ وِرَاثَةٌ مِنْ رَسُولِ اللَّهِ ص وَ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
He-asws said: ‘An inheritance from Rasool-Allah-saww and from Ali-asws Bin Abu Talib-asws’.
فَقُلْتُ إِنَّا نَتَحَدَّثُ أَنَّهُ يُقْذَفُ فِي قَلْبِهِ أَوْ يُنْكَتُ فِي أُذُنِهِ
I said, ‘We are narrating that it is either cast into his-asws chest or it reverberates in his-asws ear’.
فَقَالَ أَوْ ذَاكَ
He-asws said: ‘Or that’’.[224]
11- ير، بصائر الدرجات مُحَمَّدُ بْنُ أَحْمَدَ عَمَّنْ رَوَاهُ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص دَعَا عَلِيّاً ع فِي الْمَرَضِ الَّذِي تُوُفِّيَ فِيهِ فَقَالَ يَا عَلِيُّ ادْنُ مِنِّي حَتَّى أُسِرَّ إِلَيْكَ مَا أَسَرَّ اللَّهُ إِلَيَّ وَ أَئْتَمِنَكَ عَلَى مَا ائْتَمَنَنِيَ اللَّهُ عَلَيْهِ
‘Basaair Al Darajaat’ – Muhammad Bin Ahmad, from the one who reported it, from Abdul Al Samad Bin Bashir, from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww called Ali-asws during the illness in which he-saww passed away, and he-saww said: ‘O Ali-asws! Come near me-saww until I-saww divulge a secret to you-asws what Allah-azwj has Divulged to me-saww, and entrust you-asws upon what Allah-azwj has Entrusted me-saww upon’.
فَفَعَلَ ذَلِكَ رَسُولُ اللَّهِ ص بِعَلِيٍّ ع وَ فَعَلَهُ عَلِيٌّ ع بِالْحَسَنِ ع وَ فَعَلَهُ حَسَنٌ ع بِالْحُسَيْنِ ع وَ فَعَلَهُ الْحُسَيْنُ ع بِأَبِي ع وَ فَعَلَهُ أَبِي ع بِي صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ
Rasool-Allah-saww did that with Ali-asws, and Ali-asws did it with Al-Hassan-asws, and Hassan-asws did it with Al-Husayn-asws, and Al-Husayn-asws did it with my-asws father-asws, and he-asws did it with me-asws’’.[225]
12- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ سَمِعْتُهُ يَقُولُ أَسَرَّ اللَّهُ سِرَّهُ إِلَى جَبْرَئِيلَ ع وَ أَسَرَّ جَبْرَئِيلُ ع إِلَى مُحَمَّدٍ ص وَ أَسَرَّ مُحَمَّدٌ ص إِلَى مَنْ شَاءَ اللَّهُ
‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from Mo’mar Bin Khalad,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Allah-azwj Divulged His-azwj Secret to Jibraeel-as, and Jibraeel-as divulged it to Muhammad-saww, and Muhammad-saww divulged it to one-asws whom Allah-azwj Desired’’.[226]
13- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ أَسَرَّ اللَّهُ سِرَّهُ إِلَى جَبْرَئِيلَ ع وَ أَسَرَّهُ جَبْرَئِيلُ ع إِلَى مُحَمَّدٍ ص وَ أَسَرَّهُ مُحَمَّدٌ ص إِلَى عَلِيٍّ ع وَ أَسَرَّهُ عَلِيٌّ ع إِلَى مَنْ شَاءَ وَاحِداً بَعْدَ وَاحِدٍ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Qasim Bin Muhammad, from Ali, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj Divulged His-azwj Secret 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-asws He-azwj so Desired, one-asws after one-asws’’.[227]
14- ير، بصائر الدرجات بُنَانُ بْنُ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: لَا يَقْدِرُ الْعَالِمُ أَنْ يُخْبِرَ بِمَا يَعْلَمُ فَإِنَّ سِرَّ اللَّهِ أَسَرَّهُ إِلَى جَبْرَئِيلَ ع وَ أَسَرَّهُ جَبْرَئِيلُ ع إِلَى مُحَمَّدٍ ص وَ أَسَرَّهُ مُحَمَّدٌ ص إِلَى مَنْ شَاءَ اللَّهُ
‘Basaair Al Darajaat’ – Banan Bin Muhammad, from Mo’mar Bin Khalad,
‘From Abu Al-Hassan-asws having said: ‘The scholar-asws is not able to inform with what he knows, for it is a Secret Allah-azwj Divulged it to Jibraeel-as, and Jibraeel-as divulged it to Muhammad-saww, and Muhammad-saww divulged it to one-asws Allah-azwj so Desired’’.[228]
15- ير، بصائر الدرجات ابْنُ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بِأَيِّ شَيْءٍ يُفْتِي الْإِمَامُ
‘Basaair Al Darajaat’ – Ibn Marouf, from Hamad Bin Isa, from Rabie, from Sowrat Bin Kaleyb who said,
‘I said to Abu Abdullah-asws, ‘With which thing does the Imam-asws issue Fatwas?’
قَالَ بِالْكِتَابِ
He-asws said: ‘By the Book’.
قُلْتُ فَمَا لَمْ يَكُنْ فِي الْكِتَابِ
I said, ‘So what (if something) does not happen to be in the Book (Quran)?’
قَالَ بِالسُّنَّةِ
He-asws said: ‘By the Sunnah’.
قُلْتُ فَمَا لَمْ يَكُنْ فِي الْكِتَابِ وَ السُّنَّةِ
I said, ‘What (if something) does not happen to be in the Book and the Sunnah?’
قَالَ لَيْسَ شَيْءٌ إِلَّا فِي الْكِتَابِ وَ السُّنَّةِ
He-asws said: ‘There isn’t anything except it is in the Book and the Sunnah’.
قَالَ فَكَرَّرْتُ مَرَّةً أَوِ اثْنَتَيْنِ قَالَ يُسَدَّدُ وَ يُوَفَّقُ فَأَمَّا مَا تَظُنُّ فَلَا
He (the narrator) said, ‘I reiterated once or twice. He-asws said: ‘He-asws would be Guided and Inclined, but as for what you are thinking of, so no’’.[229]
16- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ الْحَسَنِ بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ رِبْعِيٍّ عَنْ خَيْثَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ يَكُونُ شَيْءٌ لَا يَكُونُ فِي الْكِتَابِ وَ السُّنَّةِ
‘Basaair Al Darajaat’ – Ibn Yazeed, from Al-Hassan Bin Ayoub, from Ali Bin Ismail, from Rabie, from Khaysam,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Can there be something which would neither be in the Book (Quran) and the Sunnah?’
قَالَ لَا
He-asws said: ‘No’.
قَالَ قُلْتُ فَإِنْ جَاءَ شَيْءٌ
He (the narrator) said, ‘I said, ‘Supposing something comes?’
قَالَ لَا حَتَّى أَعَدْتُ عَلَيْهِ مِرَاراً
He-asws said: ‘No’. Until I reiterated to him a few times, then he-asws said: ‘It would not come’.
فَقَالَ لَا يَجِيءُ ثُمَّ قَالَ بِإِصْبَعِهِ بِتَوْفِيقٍ وَ تَسْدِيدٍ لَيْسَ حَيْثُ تَذْهَبُ لَيْسَ حَيْثُ تَذْهَبُ
Then he-asws said – by his-asws fingers – ‘By inclination and Guidance. It isn’t where you are going with it! It isn’t where you are going with it!’’[230]
17- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ سَوْرَةُ وَ أَنَا شَاهِدٌ فَقَالَ جُعِلْتُ فِدَاكَ بِمَا يُفْتِي الْإِمَامُ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Hamad Bin Usman,
‘From Abu Abdullah-asws, he (the narrator) said, ‘Sowrat asked him-asws, and I am a witness, he said, ‘May I be sacrificed for you-asws! With what does the Imam-asws issue Fatwas to the people?’
قَالَ بِالْكِتَابِ
He-asws said: ‘By the Book (Quran)’.
قَالَ فَمَا لَمْ يَكُنْ فِي الْكِتَابِ
He said, ‘What (if something) does not happen to be in the Book?’
قَالَ بِالسُّنَّةِ
He-asws said: ‘By the Sunnah’.
قَالَ فَمَا لَمْ يَكُنْ فِي الْكِتَابِ وَ السُّنَّةِ
He said, ‘What (if something) does not happen to be in the Book and the Sunnah?’
فَقَالَ لَيْسَ مِنْ شَيْءٍ إِلَّا فِي الْكِتَابِ وَ السُّنَّةِ
He-asws said: ‘There isn’t anything except it is in the Book and the Sunnah’.
قَالَ ثُمَّ مَكَثَ سَاعَةً ثُمَّ قَالَ يُوَفَّقُ وَ يُسَدَّدُ وَ لَيْسَ كَمَا تَظُنُّ
He said, ‘Then he-asws remained (silent) for a while, then said: ‘He-azwj is Inclined and Guided, and it isn’t as you are thinking’’.[231]
18- ير، بصائر الدرجات ابْنُ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلْتُ عَلَيْهِ بِمِنًى فَقُلْتُ جُعِلْتُ فِدَاكَ الْإِمَامُ بِأَيِّ شَيْءٍ يَحْكُمُ
‘Basaair Al Darajaat’ – Ibn Marouf, from Hamad Bin Isa, from Hareyz, from Sowrat Bin Kaleyb,
‘From Abu Abdullah-asws having said: ‘I went over to him-asws in Mina and I said, ‘May I be sacrificed for you-asws! The Imam-asws, with which thing does he-asws judge?’
قَالَ قَالَ بِالْكِتَابِ
He (the narrator) said, ‘He-asws said: ‘By the Book (Quran)’.
قُلْتُ فَمَا لَيْسَ فِي الْكِتَابِ قَالَ بِالسُّنَّةِ
I said, ‘What (if something) isn’t in the Book?’ He-asws said: ‘By the Sunnah’.
قُلْتُ فَمَا لَيْسَ فِي السُّنَّةِ وَ لَا فِي الْكِتَابِ
I said, ‘What (if something) is neither in the Sunnah nor in the Book?’
قَالَ فَقَالَ بِيَدِهِ قَدْ أَعْرِفُ الَّذِي تُرِيدُ يُسَدَّدُ وَ يُوَفَّقُ وَ لَيْسَ كَمَا تَظُنُ
He (the narrator) said, ‘He-asws said by his-asws hand: ‘I-asws have understood that which you intend. He-asws is Guided and Inclined, and it isn’t as you are thinking’’.[232]
19- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ عَلِيٌّ ع إِذَا وَرَدَ عَلَيْهِ أَمْرٌ مَا نَزَلَ بِهِ كِتَابٌ وَ لَا سُنَّةٌ قَالَ بِرَجْمٍ فَأَصَابَ قَالَ أَبُو جَعْفَرٍ ع وَ هِيَ الْمُعْضِلَاتُ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Muhammad Bin Yahya Al Khas’amy, from Abdul Raheem Al Qusayr,
‘From Abu Ja’far-asws having said: ‘It was such that whenever a matter was referred to Ali-asws which was neither in the Book nor the Sunnah, he-asws said by the casting of lots (Inspiration), and got it correct’. Abu Ja’far-asws said: ‘And these are the dilemmas.[233]
20- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ وَ الْبَرْقِيِّ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحِيمِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ عَلِيّاً ع إِذَا وَرَدَ عَلَيْهِ أَمْرٌ لَمْ يَجِئْ بِهِ كِتَابٌ وَ لَا سُنَّةٌ رَجَمَ بِهِ يَعْنِي سَاهَمَ فَأَصَابَ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy and Al Barqy, from Al Nazar, from Yahya Al Halby, from Abdullah Bin Muskan, from Abdul Raheem who said,
‘I heard Abu Ja’far-asws saying: ‘Whenever a matter was referred to Ali-asws which neither the Book nor the Sunnah had come with it, cast lots with it (inspiration) – meaning arrows – and got it correct’.
ثُمَّ قَالَ يَا عَبْدَ الرَّحِيمِ وَ تِلْكَ الْمُعْضِلَاتُ
Then he-asws said: ‘O Abdul Raheem, and these are the dilemmas.[234]
21- ير، بصائر الدرجات أَحْمَدُ بْنُ مُوسَى عَنْ أَبِي يُوسُفَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ كَانَ عَلِيٌّ ع إِذَا سُئِلَ فِيمَا لَيْسَ فِي كِتَابٍ وَ لَا سُنَّةٍ رَجَمَ فَأَصَابَ وَ هِيَ الْمُعْضِلَاتُ
‘Basaair Al Darajaat’ – Ahmad Bin Musa, from Abu Yusuf, from Ibn Abu Umeyr, from Muhammad Bin Yahya, from Abdul Raheem Al Qusayr,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Whenever Ali-asws was asked about what wasn’t in the Book (Quran) nor a Sunnah, he-asws cast lots (Inspiration), and got it correct, and these are the dilemmas.[235]
22- ير، بصائر الدرجات مُحَمَّدُ بْنُ مُوسَى عَنْ مُوسَى الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا وَرَدَ عَلَيْهِ مَا لَيْسَ فِي كِتَابِ اللَّهِ وَ لَا سُنَّةِ نَبِيِّهِ فَيَرْجُمُهُ فَيُصِيبُ ذَلِكَ وَ هِيَ الْمُعْضِلَاتُ
‘Basaair Al Darajaat’ – Muhammad Bin Musa, from Musa Al Halby,
‘From Abu Abdullah-asws having said: ‘Whenever (a matter) was referred to Amir Al-Momineen-asws what was neither in the Book of Allah-azwj nor a Sunnah of His-azwj Prophet-saww, so he-asws would cast lot and get that correct, and these are the dilemmas’’.[236]
23- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مُرَازِمٍ وَ مُوسَى بْنِ بَكْرٍ قَالا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّا أَهْلُ بَيْتٍ لَمْ يَزَلِ اللَّهُ يَبْعَثُ مِنَّا مَنْ يَعْلَمُ كِتَابَهُ مِنْ أَوَّلِهِ إِلَى آخِرِهِ وَ إِنَّ عِنْدَنَا مِنْ حَلَالِ اللَّهِ وَ حَرَامِهِ مَا يَسَعُنَا كِتْمَانُهُ مَا نَسْتَطِيعُ أَنْ نُحَدِّثَ بِهِ أَحَداً
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Sinan, from Marazim and Musa Bin Bakr who both said,
‘We heard Abu Abdullah-asws saying: ‘We-asws the People-asws of the Household, Allah-azwj did not cease to Send from us-asws, one-asws who knows His-azwj Book from its beginning to its end, and that with us-asws are the Permissible(s) of Allah-azwj and His-azwj Prohibitions. We have no leeway for concealing it, we-asws are not able to narrate with it to anyone’’.[237]
24- ير، بصائر الدرجات عَبْدُ اللَّهِ عَنْ مُحَسِّنٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ الْعِلْمُ الَّذِي يَعْلَمُهُ عَالِمُكُمْ بِمَا يَعْلَمُ
‘Basaair Al Darajaat’ – Abdullah, from Mohsin, from Yunus Bin Yaqoub, from Al Haris Bin Al Mugheira,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The knowledge with your-asws scholar-asws knows, what does he know with?’
قَالَ وِرَاثَةٌ مِنْ رَسُولِ اللَّهِ ص وَ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يَحْتَاجُ النَّاسُ إِلَيْهِ وَ لَا يَحْتَاجُ إِلَى النَّاسِ
He-asws said: ‘An inheritance from Rasool-Allah-saww and from Ali-asws Bin Abu Talib-asws. The people are needy to him-asws, and he-asws is not needed by the people.[238]
25- ير، بصائر الدرجات الْحَجَّالُ عَنْ صَالِحٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَعَالَى صُحُفاً مُطَهَّرَةً فِيها كُتُبٌ قَيِّمَةٌ قَالَ هُوَ حَدِيثُنَا فِي صُحُفٍ مُطَهَّرَةٍ مِنَ الْكَذِبِ
‘Basaair Al Darajaat’ – Al Hajal, from Salih, from Ibn Mahboub, from Malik Bin Atiya, from Bureyd Al Ajaly who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj the Exalted: pure pages [98:2] Wherein are correct Scriptures [98:3], he-asws said: ‘It is our-asws Ahadeeth in pages, pure from the lies’’.[239]
26- سن، المحاسن عَبَّاسُ بْنُ عَامِرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ أَبِي غَيْلَانَ عَنْ أَبِي إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ اللَّهَ بَرَّأَ مُحَمَّداً ص مِنْ ثَلَاثٍ أَنْ يَتَقَوَّلَ عَلَى اللَّهِ أَوْ يَنْطِقَ عَنْ هَوَاهُ أَوْ يَتَكَلَّفَ
‘Al mahasin’ – Abbas Bin Aamir, from Muhammad Bin Yahya Al Khas’amy, from Abu Ghaylan, from Abu Ismail Al Jufy who said,
‘Abu Ja’far-asws said: ‘Allah-azwj Freed Muhammad-saww from three – saying against Allah-azwj, or speaking from his-asws own desires, or impersonating (making false claims).[240]
27- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنِ ابْنِ عِيسَى عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِذَا حَدَّثْتَنِي بِحَدِيثٍ فَأَسْنِدْهُ لِي
‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from Ibn Isa, from Haroun Bin Muslim, from Ibn Asbaat, from Ibn Umeyra, from Amro Bin Shimr, from Jabir who said,
‘I said to Abu Ja’far-asws, ‘Whenever you-asws narrate a Hadeeth to me so attribute its chain for me’.
فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ عَنْ جَبْرَئِيلَ ع عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ كُلُّ مَا أُحَدِّثُكَ بِهَذَا الْإِسْنَادِ
He-asws said: ‘My-asws father-asws narrated to me-asws, from my-asws grandfather-asws, from Rasool-Allah-saww, from Jibraeel-as, from Allah-azwj Mighty and Majestic, and all that I-asws narrate to you is with this chain (source)’’.[241]
28 مُنْيَةُ الْمُرِيدِ، رَوَى هِشَامُ بْنُ سَالِمٍ وَ حَمَّادُ بْنُ عُثْمَانَ وَ غَيْرُهُمَا قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَدِيثِي حَدِيثُ أَبِي وَ حَدِيثُ أَبِي حَدِيثُ جَدِّي وَ حَدِيثُ جَدِّي حَدِيثُ الْحُسَيْنِ وَ حَدِيثُ الْحُسَيْنِ حَدِيثُ الْحَسَنِ وَ حَدِيثُ الْحَسَنِ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ وَ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ حَدِيثُ رَسُولِ اللَّهِ ص وَ حَدِيثُ رَسُولِ اللَّهِ ص قَوْلُ اللَّهِ عَزَّ وَ جَلَّ
‘Muniyat Al Mureed’ – It is reported by Hisham Bin Salim, and Hamad Bin Usman and others who said,
‘We heard Abu Abdullah-asws saying: ‘My-asws Hadeeth is a Hadeeth of my father-asws, a Hadeeth of my-asws father-asws is a Hadeeth of my-asws grandfather-asws, and a Hadeeth of my-asws grandfather-asws is a Hadeeth of Al-Husayn-asws, and a Hadeeth of Al-Husayn-asws is a Hadeeth of Al-Hassan-asws, and a Hadeeth of Al-Hassan-asws is a Hadeeth of Amir Al-Momineen-asws, and a Hadeeth of Amir Al-Momineen-asws is a Hadeeth of Rasool-Allah-saww, and a Hadeeth of Rasool-Allah-saww are the Words of Allah-azwj Mighty and Majestic’’.[242]
باب 24 أن كل علم حق هو في أيدي الناس فمن أهل البيت ع وصل إليهم
CHAPTER 24 – EVERY TRUE KNOWLEDGE IN THE HANDS OF THE PEOPLE, IT IS FROM THE PEOPLE-asws OF THE HOUSEHOLD, AND CONNECTS TO THEM-asws
1- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْخَزَّازِ 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 لَا عَدْلٍ إِلَّا وَ مِفْتَاحُ ذَلِكَ الْقَضَاءِ وَ بَابُهُ وَ أَوَّلُهُ وَ سُنَنُهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Al Khazaz, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘There isn’t in the hands of the people, anything from a truth or correctness, except it is a thing they took it from us-asws, the People-asws of the Household, and there is no one from the people who judges with truth nor justice except and a key to that judgment, and its door, and its beginning, and its practice is Amir Al-Momineen Ali-asws Bin Abu Talib-asws.
فَإِذَا اشْتَبَهَتْ عَلَيْهِمُ الْأُمُورُ كَانَ الْخَطَاءُ مِنْ قِبَلِهِمْ إِذَا أَخْطَئُوا وَ الصَّوَابُ مِنْ قِبَلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع إِذَا أَصَابُوا
Thus whenever the matters are confusing upon them, the mistake would be from their direction when they err, and the correctness is from the direction of Ali-asws Bin Abu Talib-asws when they are correct’’.[243]
2- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ وَ عِنْدَهُ نَاسٌ مِنْ أَهْلِ الْكُوفَةِ عَجَباً لِلنَّاسِ يَقُولُونَ أَخَذُوا عِلْمَهُمْ كُلَّهُ عَنْ رَسُولِ اللَّهِ ص فَعَمِلُوا بِهِ وَ اهْتَدَوْا وَ يَرَوْنَ
‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Yahya Bin Abdullah Bin Al-Hassan who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying – and in his-asws presence were people from the inhabitants of Al-Kufa: ‘I-asws wonder at the people who are saying they are taking all of their knowledge from Rasool-Allah-saww, and they are teaching with it and are guiding, and are reporting that:
أَنَّا أَهْلَ الْبَيْتِ لَمْ نَأْخُذْ عِلْمَهُ وَ لَمْ نَهْتَدِ بِهِ وَ نَحْنُ أَهْلُهُ وَ ذُرِّيَّتُهُ فِي مَنَازِلِنَا أُنْزِلَ الْوَحْيُ وَ مِنْ عِنْدِنَا خَرَجَ إِلَى النَّاسِ الْعِلْمُ أَ فَتَرَاهُمْ عَلِمُوا وَ اهْتَدَوْا وَ جَهِلْنَا وَ ضَلَلْنَا إِنَّ هَذَا مُحَالٌ.
We-asws, the People-asws of the Household did not take his-saww knowledge, and we-asws were not guided by it, and (although) we are his-saww family and his-saww offspring. It was in our-asws house that the Revelation descended, and from us-asws did the knowledge emerge to the people. Are you viewing them to have learnt and guided, while we-asws are ignorant and strayed? This is impossible!’’.[244]
باب 25 تمام الحجة و ظهور المحجة
CHAPTER 25 – COMPLETION OF THE ARGUMENT AND APPEARANCE OF THE CLEAR PATH
الآيات الأنعام قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ
The Verses – (Surah) Al Anaam: Say: ‘For Allah is the conclusive Proof [6:149].
و قال تعالى وَ كَذلِكَ نُفَصِّلُ الْآياتِ وَ لِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ
And the Exalted Said: And like that We Detail the Signs and Explain the way of the criminals [6:55].
الجاثية فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعْدِ ما جاءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيامَةِ فِيما كانُوا فِيهِ يَخْتَلِفُونَ
(Surah) Al Jaasiya: but they did not differ except from after the knowledge had come to them in rivalry between them. Surely your Lord will Judge between them on the Day of Qiyamah regarding what they had been differing in [45:17].
1- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ لَهُ انْتَفِعُوا بِبَيَانِ اللَّهِ وَ اتَّعِظُوا بِمَوَاعِظِ اللَّهِ وَ اقْبَلُوا نَصِيحَةَ اللَّهِ فَإِنَّ اللَّهَ قَدْ أَعْذَرَ إِلَيْكُمْ بِالْجَلِيَّةِ وَ أَخَذَ عَلَيْكُمُ الْحُجَّةَ وَ بَيَّنَ لَكُمْ مَحَابَّهُ مِنَ الْأَعْمَالِ وَ مَكَارِهَهُ مِنْهَا لِتَبْتَغُوا هَذِهِ وَ تَجْتَنِبُوا هَذِهِ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said in a sermon of his-asws: ‘Benefit by the Explanation of Allah-azwj, and take advice by the Preaching of Allah-azwj, and accept the Advice of Allah-azwj, for Allah-azwj has left no excuse for you with the Clarification, and Taken the proof upon you, and Explained to you all the Beloved deeds and His-azwj Dislikes from these in order for you to seek this and shun those’’.[245]
2- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَثِيراً
| عَلَمُ الْمَحَجَّةِ وَاضِحٌ لِمُرِيدِهِ- | وَ أَرَى الْقُلُوبَ عَنِ الْمَحَجَّةِ فِي عَمًى وَ لَقَدْ عَجِبْتُ لِهَالِكٍ وَ نَجَاتُهُ- | |
| مَوْجُودَةٌ وَ لَقَدْ عَجِبْتُ لِمَنْ نَجَا. |
‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkal, from Ali, from his father, from Ibn Abu Umeyr,
‘From the one who heard Abu Abdullah-asws frequently saying (a poem): ‘The banner of the clear path is evident to the one who seeks it, yet I-asws see hearts blind to that path. I-asws have indeed marveled at one who perishes while his salvation is present, and I-asws have also marveled at the one who is saved.’’.[246]
3- قبس، قبس المصباح أَخْبَرَنِي جَمَاعَةٌ مِنْ مَشَايِخِي الَّذِينَ قَرَأْتُ عَلَيْهِمْ مِنْهُمُ الشَّرِيفُ الْمُرْشِدُ أَبُو يَعْلَى مُحَمَّدُ بْنُ الْحَسَنِ بْنِ حَمْزَةَ الْجَعْفَرِيُّ وَ الشَّيْخُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْحَسَنِ الطُّوسِيُّ وَ الشَّيْخُ الصَّدُوقُ أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ عَلِيٍّ النَّجَاشِيُّ بِبَغْدَادَ وَ الشَّيْخُ الزَّكِيُّ أَبُو الْفَرَجِ الْمُظَفَّرُ بْنُ عَلِيِّ بْنِ حَمْدَانَ الْقَزْوِينِيُّ بِقَزْوِينَ قَالُوا جَمِيعاً أَخْبَرَنَا الشَّيْخُ الْجَلِيلُ الْمُفِيدُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ الْحَارِثِيُّ رَضِيَ اللَّهُ عَنْهُ يَوْمَ السَّبْتِ الثَّالِثِ مِنْ شَهْرِ رَمَضَانَ الْمُعَظَّمِ سَنَةَ عَشْرٍ وَ أَرْبَعِمِائَةٍ قَالَ أَخْبَرَنِي الشَّيْخُ أَبُو الْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ قَالَ حَدَّثَنِي أَبِي قَالَ حَدَّثَنِي هَارُونُ بْنُ مُسْلِمٍ قَالَ حَدَّثَنِي مَسْعَدَةُ بْنُ زِيَادٍ قَالَ:
‘Qays Al Misbah’ – I was informed by a group of my sheykhs those whom I read out to them, from them is the nobleman, the guide, Abu Ya’la Muhammad Bin Al-Hassan Bin Hamza Al Ja’fary, and the sheykh Abu Ja’far Muhammad Bin Al-Hassan Al Tusy, and the sheykh Al Sadouq Abu Al Husayn Ahmad Bin Ali Al Najashy at Baghdad, and Al Sheykh Al Zaky Abu Al Faraj Al Muzaffar Bin Ali Ibn Hamdan Al Qazwiny who said altogether, ‘We were informed by the majestic sheykh Al Mufeed Muhammad Bin Muhammad Bin Al Numan Al Harsy on the day of Saturday, the third of the Month of Ramazan the revered, in the year four hundred and ten who said, ‘I was informed by the sheykh Abu Al Qasim Ja’far Bin Muhammad Bin Qawlawiya, from Muhammad Bin Abdullah Ibn Ja’far Al Humeyri from his father, from Haround Bin Muslim, from Mas’ada Bin Ziyad who said,
سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع وَ قَدْ سُئِلَ عَنْ قَوْلِهِ تَبَارَكَ وَ تَعَالَى قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ قَالَ اللَّهُ تَعَالَى لِلْعَبْدِ أَ كُنْتَ عَالِماً فَإِنْ قَالَ نَعَمْ قَالَ أَ فَلَا عَمِلْتَ بِمَا عَلِمْتَ وَ إِنْ قَالَ كُنْتُ جَاهِلًا قَالَ لَهُ أَ فَلَا تَعَلَّمْتَ فَتِلْكَ الْحُجَّةُ الْبَالِغَةُ لِلَّهِ تَعَالَى
‘I heard Ja’far-asws Bin Muhammad-asws, and he-asws had been asked about the Words of the Blessed and Exalted: Say: ‘For Allah is the conclusive Proof [6:149], he-asws said: ‘When it would be the Day of Qiyamah Allah-azwj the Exalted would Say to the servant: “Were you knowledgeable?” If he says, ‘Yes’, He-azwj would Say: “So why didn’t you teach what you knew?” But if he says, ‘I was ignorant’, He-azwj would Say to him: “So why didn’t you learn?” That is the conclusive Argument of Allah-azwj the Exalted.[247]
4- يج، الخرائج و الجرائح قَالَ أَبُو الْقَاسِمِ الْهَرَوِيُ خَرَجَ تَوْقِيعٌ مِنْ أَبِي مُحَمَّدٍ ع إِلَى بَعْضِ بَنِي أَسْبَاطٍ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أُخْبِرُهُ مِنِ اخْتِلَافِ الْمَوَالِي وَ أَسْأَلُهُ بِإِظْهَارِ دَلِيلٍ فَكَتَبَ
‘Al Kharaij Wa Al Jaraih’ – Abu Al Qasim Al Harwy said,
‘A letter came out from Abu Muhammad-asws to one of the clan of Asbaat who said, ‘I wrote to Abu Muhammad-asws informing him-asws of the differing(s) of the Shias and asking him to reveal evidence. So he-asws wrote:
إِنَّمَا خَاطَبَ اللَّهُ الْعَاقِلَ وَ لَيْسَ أَحَدٌ يَأْتِي بِآيَةٍ وَ يُظْهِرُ دَلِيلًا أَكْثَرَ مِمَّا جَاءَ بِهِ خَاتَمُ النَّبِيِّينَ وَ سَيِّدُ الْمُرْسَلِينَ ص فَقَالُوا كَاهِنٌ وَ سَاحِرٌ وَ كَذَّابٌ وَ هُدِيَ مَنِ اهْتَدَى غَيْرَ أَنَّ الْأَدِلَّةَ يَسْكُنُ إِلَيْهَا كَثِيرٌ مِنَ النَّاسِ وَ ذَلِكَ أَنَّ اللَّهَ يَأْذَنُ لَنَا فَنَتَكَلَّمُ وَ يَمْنَعُ فَنَصْمُتُ وَ لَوْ أَحَبَّ اللَّهُ أَنْ لَا يُظْهِرَ حَقَّنَا مَا ظَهَرَ
‘But rather Allah-azwj Addressed the intellectual, and there isn’t anyone who came with a Sign (miracle) and manifested evidence more frequently that what the Seal of the Prophets-as and Chief of the Messengers-asws came with, but they said, ‘A soothsayer, a sorcerer, a liar!’, and he was guided, one who sought guidance, and the evidence was such that most of the people were content with it, and that is because if Allah-azwj Permits for us-asws we-asws speak, and He-azwj Forbids so we-asws remain silent, and if Allah-azwj Loves that our-asws rights are not manifested, they would not appear.
بَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ يَصْدَعُونَ بِالْحَقِّ فِي حَالِ الضَّعْفِ وَ الْقُوَّةِ وَ يَنْطِقُونَ فِي أَوْقَاتٍ لِيَقْضِيَ اللَّهُ أَمْرَهُ وَ يُنْفِذَ حُكْمَهُ وَ النَّاسُ عَلَى طَبَقَاتٍ مُخْتَلِفِينَ شَتَّى فَالْمُسْتَبْصِرُ عَلَى سَبِيلِ نَجَاةٍ مُتَمَسِّكٌ بِالْحَقِّ فَيَتَعَلَّقُ بِفَرْعٍ أَصِيلٍ غَيْرُ شَاكٍّ وَ لَا مُرْتَابٍ لَا يَجِدُ عَنِّي مَلْجَأً
Allah-azwj Sent the Prophets-as as givers of glad tidings and as warner, guiding with the Truth in a state of weakness and the strength, and they-as were speaking during times for Allah-azwj to Ordain His-azwj Command and Implement His-azwj Rule. And the people are upon various categories – the insightful ones are upon a way of salvation being attached with the Truth. They relate to a branch of a principle, without any doubts nor being suspicious, not finding any recourse from me-asws.
وَ طَبَقَةٌ لَمْ يَأْخُذِ الْحَقَّ مِنْ أَهْلِهِ فَهُمْ كَرَاكِبِ الْبَحْرِ يَمُوجُ عِنْدَ مَوْجِهِ وَ يَسْكُنُ عِنْدَ سُكُونِهِ وَ طَبَقَةٌ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ شَأْنُهُمُ الرَّدُّ عَلَى أَهْلِ الْحَقِّ وَ دَفْعُ الْحَقِّ بِالْبَاطِلِ حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ فَدَعْ مَنْ ذَهَبَ يَمِيناً وَ شِمَالًا كَالرَّاعِي إِذَا أَرَادَ أَنْ يَجْمَعَ غَنَمَهُ جَمَعَهَا بِأَدْوَنِ السَّعْيِ
And there is a category, they do not take the Truth from its people, so they are like a sailor on the sea, tossing in its waves and settling during its calmness. And there is a category, the Satan-la engrosses upon them, their occupation being rebuttal against the people of the Truth, and they repel the Truth with the falsehood out of envy from their own selves. So he calls the one who goes away, right and left, like the shepherd when he wants to gather his flock, he gathers them without pursuit.
ذَكَرْتَ مَا اخْتَلَفَ فِيهِ مَوَالِيَّ فَإِذَا كَانَتِ الْوَصِيَّةُ وَ الْكِبَرُ فَلَا رَيْبَ وَ مَنْ جَلَسَ بِمَجَالِسِ الْحُكْمِ فَهُوَ أَوْلَى بِالْحُكْمِ أَحْسِنْ رِعَايَةَ مَنِ اسْتَرْعَيْتَ
You mentioned what the ones in my-asws Wilayah are differing in. When it was the bequest (of my-asws father-asws regarding the Imamate), and being the eldest, so there is no doubt. And one who sits with a gathering of the judgments, so he would be foremost with the judgment. Improve the care of the ones you are responsible for.
فَإِيَّاكَ وَ الْإِذَاعَةَ وَ طَلَبَ الرِّئَاسَةِ فَإِنَّهُمَا تَدْعُوَانِ إِلَى الْهَلَكَةِ ذَكَرْتَ شُخُوصَكَ إِلَى فَارِسَ فَاشْخَصْ عَافَاكَ اللَّهُ خَارَ اللَّهُ لَكَ وَ تَدْخُلُ مِصْرَ إِنْ شَاءَ اللَّهُ آمِناً فَأَقْرِئْ مَنْ تَثِقُ بِهِ مِنْ مَوَالِيَّ السَّلَامَ وَ مُرْهُمْ بِتَقْوَى اللَّهِ الْعَظِيمِ وَ أَدَاءِ الْأَمَانَةِ وَ أَعْلِمْهُمْ أَنَّ الْمُذِيعَ عَلَيْنَا حَرْبٌ لَنَا
Therefore, beware of the broadcasting and seeking the governance, for these two are calling to the destruction. You mentioned you’re going to Persia, so go, may Allah-azwj Give you good results, and Allah-azwj Willing you will enter Egypt safely. Convey the greeting to the ones in my-asws Wilayah, the ones you trust with, and instruct them with fearing Allah-azwj the Magnificent, and giving the entrustments, and let them know that the broadcaster against us-asws is at war with us-asws’.
فَلَمَّا قَرَأْتُ وَ تَدْخُلُ مِصْرَ لَمْ أَعْرِفْ لَهُ مَعْنًى وَ قَدِمْتُ بَغْدَادَ وَ عَزِيمَتِيَ الْخُرُوجُ إِلَى فَارِسَ فَلَمْ يَتَهَيَّأْ لِيَ الْخُرُوجُ إِلَى فَارِسَ وَ خَرَجْتُ إِلَى مِصْرَ
When I read ‘You will enter Egypt’, I did not understand the meaning of it, and proceeded to Baghdad, and my determination was the going out to Persia. But it was not prepared for me, the going out to Persia, and (instead) I went out to Egypt’’.[248]
باب 26 أن حديثهم ع صعب مستصعب و أن كلامهم ذو وجوه كثيرة و فضل التدبر في أخبارهم ع و التسليم لهم و النهي عن رد أخبارهم
CHAPTER 26 – THEIR-asws AHADEETH ARE DIFFICULT, BECOMING MORE DIFFICULT, AND THAT THEIR-asws SPEECH ARE WITH MANY PERSPECTIVES, AND THE MERITS OF THE PONDERING REGARDING THEIR-asws AHADEETH AND THE SUBMISSION TO THEM-asws, AND THE FORBIDDANCE FROM REJECTING THEIR-asws AHADEETH
الآيات النساء فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً
The Verses – (Surah) Al Nisaa: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65].
يونس بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ كَذلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَانْظُرْ كَيْفَ كانَ عاقِبَةُ الظَّالِمِينَ
(Surah) Yunus-as: But, they are belying what they have no comprehension of its Knowledge, and its explanation has not yet come to them; similar to that belied those from before them, so look how was the end result of the unjust ones [10:39].
الكهف قالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْراً وَ كَيْفَ تَصْبِرُ عَلى ما لَمْ تُحِطْ بِهِ خُبْراً
(Surah) Al Kahf: 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].
النور إِنَّما كانَ قَوْلَ الْمُؤْمِنِينَ إِذا دُعُوا إِلَى اللَّهِ وَ رَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنا وَ أَطَعْنا وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
(Surah) Al Noor: But rather, the word of the Momineen when they are invited to Allah and His Rasool for him to judge between them is they are saying, ‘We hear and we obey!’ And these, they would be the successful ones [24:51].
الأحزاب وَ ما زادَهُمْ إِلَّا إِيماناً وَ تَسْلِيماً
(Surah) Al Ahzaab: And it did not increase them except in Eman and submission [33:22].
و قال سبحانه وَ ما كانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ ضَلَّ ضَلالًا مُبِيناً
And it was not for a believing man nor a believing woman, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter. And one who disobeys Allah and His Rasool, so he has strayed a clear straying [33:36].
و قال عز و جل يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً
And the Mighty and Majestic Said: O you those who believe! Send Salawat upon him and submit submissively [33:56].
1- مع، معاني الأخبار ل، الخصال لي، الأمالي للصدوق عَلِيُّ بْنُ الْحُسَيْنِ بْنِ شُقَيْرٍ عَنْ جَعْفَرِ بْنِ أَحْمَدَ بْنِ يُوسُفَ الْأَزْدِيِّ عَنْ عَلِيِّ بْنِ بُزُرْجَ الْحَنَّاطِ عَنْ عَمْرِو بْنِ الْيَسَعِ عَنْ شُعَيْبٍ الْحَدَّادِ قَالَ سَمِعْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ أَوْ مَدِينَةٌ حَصِينَةٌ
Ali Bin Al Husayn Bin Shaqeer, from Ja’far Bin Ahmad Bin Yusuf Al Azdy, from Ali Bin Bazraj Al Hanaat, from Amro Bin Al Yas’a, from Shuayb Al Hadad who said,
‘I heard Al-Sadiq Ja’far-asws Bin Muhammad-asws saying: ‘Our-asws Ahadeeth are difficult, becoming more difficult, none can bear it except for an Angel of Proximity, or a Mursil Prophet-as, or a servant who heart Allah-azwj Tested for the Eman, or a fortified city’.
قَالَ عَمْرٌو فَقُلْتُ لِشُعَيْبٍ يَا أَبَا الْحَسَنِ وَ أَيُّ شَيْءٍ الْمَدِينَةُ الْحَصِينَةُ قَالَ فَقَالَ سَأَلْتُ الصَّادِقَ ع عَنْهَا فَقَالَ لِي الْقَلْبُ الْمُجْتَمِعُ
Amro said, ‘So I said to Shuayb, ‘O Abu Al-Hassan! And which thing is the fortified city?’ He said, ‘I did ask Al-Sadiq-asws about it, so he-asws said to me: ‘The gathered (fortified) heart’’.[249]
2- ل، الخصال فِي الْأَرْبَعِمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع خَالِطُوا النَّاسَ بِمَا يَعْرِفُونَ وَ دَعُوهُمْ مِمَّا يُنْكِرُونَ وَ لَا تَحْمِلُوهُمْ عَلَى أَنْفُسِكُمْ وَ عَلَيْنَا إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ قَدِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
In the Four Hundred (Ahadeeth) – ‘Amir Al-Momineen-asws said: ‘Mingle with the people with what they are recognising and leave them from what they are denying, and do not load them upon themselves and upon us-asws. Our-asws matter is difficult, becoming more difficult. None can bear it except an Angel of Proximity, or a Mursil Prophet-as, or a servant who heart Allah-azwj Tested for the Eman’’.[250]
3- مع، معاني الأخبار أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ وَ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ جَمِيعاً عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ الْوَاسِطِيِّ عَمَّنْ ذَكَرَهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَنْتُمْ أَفْقَهُ النَّاسِ إِذَا عَرَفْتُمْ مَعَانِيَ كَلَامِنَا إِنَّ الْكَلِمَةَ لَتَنْصَرِفُ عَلَى وُجُوهٍ فَلَوْ شَاءَ إِنْسَانٌ لَصَرَفَ كَلَامَهُ كَيْفَ شَاءَ وَ لَا يَكْذِبُ
‘Ma’any Al Akhbaar’ – My father, and Ibn Al Waleed both together, from Sa’ad Al Humeyri, and Ahmad Bin Idrees, and Muhammad Al Ataar, altogether from Al Barqy, from Ali Bin Hasaan Al Wasity, from one who mentioned it, from Dawood Bin Faqad who said,
‘I heard Abu Abdullah-asws saying: ‘You are the most understanding of the people when you understand the meaning of our-asws speech. The word is utilised upon its perspective, so if a human being so desires, he can utilise his words however he so wishes to and he would not be lying’’.[251]
4- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ الزَّرَّادِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا بُنَيَّ اعْرِفْ مَنَازِلَ الشِّيعَةِ عَلَى قَدْرِ رِوَايَتِهِمْ وَ مَعْرِفَتِهِمْ فَإِنَّ الْمَعْرِفَةَ هِيَ الدِّرَايَةُ لِلرِّوَايَةِ وَ بِالدِّرَايَاتِ لِلرِّوَايَاتِ يَعْلُو الْمُؤْمِنُ إِلَى أَقْصَى دَرَجَاتِ الْإِيمَانِ
‘Ma’any Al Akhbaar’ – My father, from Ali, from his father, from Al Yaqteeny, from Ibn Abu Umeyr, from Zayd Al Zarad,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws said: ‘O my-asws son-asws! Recognise the status of the Shias upon a measurement of their reporting (Ahadeeth) and their understanding, and the understanding is the knowledge of the reports, and by the knowledge of the reports the Momin ascends to the uppermost levels of the Eman.
إِنِّي نَظَرْتُ فِي كِتَابٍ لِعَلِيٍّ ع فَوَجَدْتُ فِي الْكِتَابِ أَنَّ قِيمَةَ كُلِّ امْرِئٍ وَ قَدْرَهُ مَعْرِفَتُهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُحَاسِبُ النَّاسَ عَلَى قَدْرِ مَا آتَاهُمْ مِنَ الْعُقُولِ فِي دَارِ الدُّنْيَا
I-asws looked into the Book of Ali-asws and I-asws found in the Book: ‘The value of every person and his worth is his understanding. Allah-azwj Blessed and Exalted would Reckon the people upon a measurement of what He-azwj Gave them from the intellect, in the house of the world’’.[252]
5- مع، معاني الأخبار ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: حَدِيثٌ تَدْرِيهِ خَيْرٌ مِنْ أَلْفٍ تَرْوِيهِ وَ لَا يَكُونُ الرَّجُلُ مِنْكُمْ فَقِيهاً حَتَّى يَعْرِفَ مَعَارِيضَ كَلَامِنَا وَ إِنَّ الْكَلِمَةَ مِنْ كَلَامِنَا لَتَنْصَرِفُ عَلَى سَبْعِينَ وَجْهاً لَنَا مِنْ جَمِيعِهَا الْمَخْرَجُ
‘Ma’any Al Akhbaar’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Ibrahim Al Karkhy,
‘From Abu Abdullah-asws having said: ‘A Hadeeth you know is better than a thousand you report, and the man from you will not become an understanding one (Faqeeh) until he understands the indirect of our-asws speech, and that the word from our-asws word is utilised upon seventy perspectives. From the entirety of these (aspects), there is an outlet for us-asws’’.[253]
6- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنِ الْيَقْطِينِيِّ عَنْ بَعْضِ أَهْلِ الْمَدَائِنِ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع رُوِيَ لَنَا عَنْ آبَائِكُمْ ع أَنَّ حَدِيثَكُمْ صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
Ma’any Al Akhbaar’ – My father, from Ahmad Bin Idrees, from Al Husayn Bin Abdullah, from Al Yaqteeny, from one of the people of Al Madain who said,
‘I wrote to Abu Muhammad-asws, ‘It has been reported to us from your-asws forefathers-asws that your-asws Ahadeeth are difficult, becoming more difficult, none can bear these, neither an Angel of Proximity, nor a Mursil Prophet-as, nor a Momin who heart Allah-azwj Tested for the Eman’.
قَالَ فَجَاءَهُ الْجَوَابُ إِنَّمَا مَعْنَاهُ أَنَّ الْمَلَكَ لَا يَحْتَمِلُهُ فِي جَوْفِهِ حَتَّى يُخْرِجَهُ إِلَى مَلَكٍ مِثْلِهِ وَ لَا يَحْتَمِلُهُ نَبِيٌّ حَتَّى يُخْرِجَهُ إِلَى نَبِيٍّ مِثْلِهِ وَ لَا يَحْتَمِلُهُ مُؤْمِنٌ حَتَّى يُخْرِجَهُ إِلَى مُؤْمِنٍ مِثْلِهِ
He (the narrator) said, ‘So the answer came: ‘But rather its meaning is that the Angel cannot bear it inside him until he brings it out to an Angel the like of him, nor can a Prophet-as bear it until he-as brings it out to a Prophet-as like him-as, nor can a Momin bear it until he brings it out to a Momin like him.
إِنَّمَا مَعْنَاهُ أَنْ لَا يَحْتَمِلَهُ فِي قَلْبِهِ مِنْ حَلَاوَةِ مَا هُوَ فِي صَدْرِهِ حَتَّى يُخْرِجَهُ إِلَى غَيْرِهِ
But rather, its meaning is that he cannot bear it in his heart, from the sweetness of what is in his heart, until he brings it out to someone else’’.[254]
7- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ سَدِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع مِنْ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يُقِرُّ بِهِ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Sinan, from Ibrahim Bin Abu Al Balaad, from Sadeyr who said,
‘I asked Abu Abdullah-asws about the words of Amir Al-Momineen-asws: ‘Our-asws matter is difficult, becoming more difficult. None would agree with it except an Angel of Proximity, or a Mursil Prophet-as, or a servant whose heart Allah-azwj Tested for the Eman’.
فَقَالَ إِنَّ مِنَ الْمَلَائِكَةِ مُقَرَّبِينَ وَ غَيْرَ مُقَرَّبِينَ وَ مِنَ الْأَنْبِيَاءِ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ مِنَ الْمُؤْمِنِينَ مُمْتَحَنِينَ وَ غَيْرَ مُمْتَحَنِينَ فَعَرَضَ أَمْرَكُمْ هَذَا عَلَى الْمَلَائِكَةِ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُقَرَّبُونَ وَ عَرَضَ عَلَى الْأَنْبِيَاءِ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُرْسَلُونَ وَ عَرَضَ عَلَى الْمُؤْمِنِينَ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُمْتَحَنُونَ
He-asws said: ‘From the Angels of Proximity and without Proximity, and from the Mursil (Messenger) Prophets-as and non-Mursil Prophets-as, and from the Tested Momineen and non-Tested Momineen, so this matter of yours was presented to the Angels, but none agreed with it except for the ones of Proximity, and it was presented to the Prophets-as, but none agreed with it except for the Mursil ones, and it was presented to the Momineen, but none agreed with it except for the Tested ones’.
قَالَ ثُمَّ قَالَ لِي مُرَّ فِي حَدِيثِكَ
He (the narrator) said, ‘Then he-asws said to me: ‘Continue in your Hadeeth’’.[255]
8- ج، الإحتجاج عَنِ الرِّضَا ع أَنَّهُ قَالَ: إِنَّ فِي أَخْبَارِنَا مُتَشَابِهاً كَمُتَشَابِهِ الْقُرْآنِ وَ مُحْكَماً كَمُحْكَمِ الْقُرْآنِ فَرُدُّوا مُتَشَابِهَهَا دُونَ مُحْكَمِهَا
From Al-Reza-asws having said: ‘In our-asws Ahadeeth, its allegorical are like the Allegorical (Verses) of the Quran, and its decisive are like the Decisive (Verses) of the Quran, therefore refer its allegorical ones to its decisive ones’’.[256]
9- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَيُّونٍ مَوْلَى الرِّضَا عَنِ الرِّضَا ع قَالَ: مَنْ رَدَّ مُتَشَابِهَ الْقُرْآنِ إِلَى مُحْكَمِهِ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
‘Uyoun Akhbar Al-Reza-asws’ – My father, from Ali, from his father,
From Hayoun, a slave of Al-Reza-asws, from Al-Reza-asws having said: ‘One who refers the Allegorical (Verses) of the Quran to its Decisive ones would be guided to the Straight Path’.
ثُمَّ قَالَ ع إِنَّ فِي أَخْبَارِنَا مُتَشَابِهاً كَمُتَشَابِهِ الْقُرْآنِ وَ مُحْكَماً كَمُحْكَمِ الْقُرْآنِ فَرُدُّوا مُتَشَابِهَهَا إِلَى مُحْكَمِهَا وَ لَا تَتَّبِعُوا مُتَشَابِهَهَا دُونَ مُحْكَمِهَا فَتَضِلُّوا.
Then he-asws said: ‘In our-asws Ahadeeth there are allegorical like the Allegorical (Verses) of the Quran, and decisive like the Decisive (Verses) of the Quran, therefore refer its allegorical to its decisive, and do not follow its allegorical besides its decisive, for you will stray’’.[257]
10- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ بَشِيرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ أَوْ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُكَذِّبُوا بِحَدِيثٍ آتَاكُمْ أَحَدٌ فَإِنَّكُمْ لَا تَدْرُونَ لَعَلَّهُ مِنَ الْحَقِّ فَتُكَذِّبُوا اللَّهَ فَوْقَ عَرْشِهِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ibn Bashir, from Abu Badeer,
‘From Abu Ja’far-asws or from Abu Abdullah-asws having said: ‘Do not belie a Hadeeth given by anyone, for you don’t know perhaps it is from the Truth, so you will (end up) belying Allah-azwj above His-azwj Throne’’.[258]
11- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيٍّ السَّائِيِ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ كَتَبَ إِلَيْهِ فِي رِسَالَةٍ وَ لَا تَقُلْ لِمَا بَلَغَكَ عَنَّا أَوْ نُسِبَ إِلَيْنَا هَذَا بَاطِلٌ وَ إِنْ كُنْتَ تَعْرِفُ خِلَافَهُ فَإِنَّكَ لَا تَدْرِي لِمَ قُلْنَا وَ عَلَى أَيِّ وَجْهٍ وَ صِفَةٍ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from hamza Bin Bazie, from Ali Al Saie,
‘From Abu Al-Hassan-asws having written to him in a letter: ‘And do not say, when there reaches (a Hadeeth) from us-asws, or attributed to us-asws, ‘This is false’, and even if you recognise its controversy, for you don’t know why we-asws said, and upon which aspect it describes?’’.[259]
12- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ أَمَا وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘But, by Allah-azwj! The most beloved companion to me-asws is the most devout of them, and most understanding of them, and most concealing of them of our-asws Ahadeeth.
وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمْ إِلَيَّ الَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَعْقِلْهُ وَ لَمْ يَقْبَلْهُ قَلْبُهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ بِمَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونُ بِذَلِكَ خَارِجاً مِنْ وَلَايَتِنَا
And that the evilest of them in state, in my-asws presence, and the most abhorrent of them to me-asws is the one who, when he hears the Hadeeth attributed to us-asws and is being reported from us-asws, so he does not understand it and his heart does not accept it, constricting from it, and rejects it, and disbelieves the one who makes it a Religion with it, and he does not know perhaps the Hadeeth is coming out from us-asws and is being attributed to us, so due to that, he would become outside from our-asws Wilayah’’.[260]
13- ير، بصائر الدرجات الْهَيْثَمُ النَّهْدِيُّ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ يُونُسَ عَنْ أَبِي يَعْقُوبَ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَصَّنَ عِبَادَهُ بِآيَتَيْنِ مِنْ كِتَابِهِ أَنْ لَا يَقُولُوا حَتَّى يَعْلَمُوا وَ لَا يَرُدُّوا مَا لَمْ يَعْلَمُوا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثاقُ الْكِتابِ أَنْ لا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَ وَ قَالَ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ
‘Basaair Al Darajaat’ – Al Haysam Al Nahdy, from Muhammad Bin Umar Bin Yazeed, from Yunus, from Abu Yaqoub Is’haq Ibn Abdullah,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Safeguarded His-azwj servants with two Verses from His-azwj Book, that they should not be saying until they know, and they should not reject what they do not know. Allah-azwj Blessed and Exalted is Saying: Was not a Covenant of the Book Taken upon them that they would not be saying upon Allah except the Truth [7:169] But, they are belying what they have no comprehension of its Knowledge, and its explanation has not yet come to them [10:39]’’.[261]
14- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّ الرَّجُلَ لَيَأْتِينَا مِنْ قِبَلِكَ فَيُخْبِرُنَا عَنْكَ بِالْعَظِيمِ مِنَ الْأَمْرِ فَيَضِيقُ بِذَلِكَ صُدُورُنَا حَتَّى نُكَذِّبَهُ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Muhammad Bin Amro, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! A man comes to us from you-asws and informs us from you-asws with the great matter, and our chests get constricted with that until we belie him’’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَ لَيْسَ عَنِّي يُحَدِّثُكُمْ
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Isn’t he narrating to you from me-asws?’
قَالَ قُلْتُ بَلَى
He (the narrator) said, ‘I said, ‘Yes’.
قَالَ فَيَقُولُ لِلَّيْلِ إِنَّهُ نَهَارٌ وَ لِلنَّهَارِ إِنَّهُ لَيْلٌ
He-asws said: ‘So is he saying for the night, that it is daytime, and for the day, it is night?’
قَالَ فَقُلْتُ لَهُ لَا
He (the narrator) said, ‘I said to him-asws, ‘No’.
قَالَ فَقَالَ رُدَّهُ إِلَيْنَا فَإِنَّكَ إِنْ كَذَّبْتَ فَإِنَّمَا تُكَذِّبُنَا
He (the narrator) said, ‘He-asws said: ‘Refer it back to us-asws, for you, if you belie, rather you would be belying us-asws’’.[262]
15- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ أَبِي هَارُونَ الْمَكْفُوفِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى آلَى عَلَى نَفْسِهِ أَنْ لَا يُسْكِنَ جَنَّتَهُ أَصْنَافاً ثَلَاثَةً رَادّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَوْ رَادّاً عَلَى إِمَامٍ هُدًى أَوْ مَنْ حَبَسَ حَقَّ امْرِئٍ مُسْلِمٍ الْخَبَرَ
‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Sahl, from Muhammad Bin Al Husayn Ibn Zayd, from Muhammad Bin Sinan, from Manzar Bin Yazeed, from Abu Haroun Al Makfouf,
‘From Abu Abdullah-asws: ‘Allah-azwj Blessed and Exalted Promised upon Himself-azwj that He-azwj will not Settle in His-azwj Paradise, three types (of people) – A repeller upon Allah-azwj Mighty and Majestic, or a repeller upon an Imam-asws of Guidance, or one who withholds a right of a Muslim person’ – the Hadeeth’.[263]
16- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ بَزِيعٍ عَنِ ابْنِ بَشِيرٍ عَنْ أَبِي حُصَيْنٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع قَالَ: لَا تُكَذِّبُوا بِحَدِيثٍ آتَاكُمْ مُرْجِئِيٌ وَ لَا قَدَرِيٌ وَ لَا خَارِجِيٌ نَسَبَهُ إِلَيْنَا فَإِنَّكُمْ لَا تَدْرُونَ لَعَلَّهُ شَيْءٌ مِنَ الْحَقِّ فَتُكَذِّبُوا اللَّهَ عَزَّ وَ جَلَّ فَوْقَ عَرْشِهِ
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Barqy, from Ibn Yazie, from Ibn Bashir, from Abu Haseyn, from Abu Baseer,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Do not belie a Hadeeth brought to you by a Murjiite, nor a Qadiriite, nor a Kharijiite, linked to us-asws, for you do not know perhaps it is something from the Truth, and you will be belying Allah-azwj Mighty and Majestic above His-azwj Throne’’.[264]
17- مع، معاني الأخبار أَبِي وَ ابْنُ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ قَالَ: حَدَّثَنِي مَنْ سَأَلَهُ يَعْنِي الصَّادِقَ ع هَلْ يَكُونُ كُفْرٌ لَا يَبْلُغُ الشِّرْكَ
‘Ma’any Al Akhbaar’ – My father and Ibn Al Waleed, from Al Humeyri, from Ibn Abu Al Khatab, from Al Nazar Bin Shuayb, from Abdul Gaffar Al Jazy who said,
‘It was narrated to me by the one who asked him-asws – meaning Al-Sadiq-asws, ‘Can a Kufr (disbelief) not reach the Shirk (association with Allah-azwj)?’
قَالَ إِنَّ الْكُفْرَ هُوَ الشِّرْكُ
He-asws said: ‘The Kufr, it is the Shirk’.
ثُمَّ قَامَ فَدَخَلَ الْمَسْجِدَ فَالْتَفَتَ إِلَيَّ وَ قَالَ نَعَمْ الرَّجُلُ يَحْمِلُ الْحَدِيثَ إِلَى صَاحِبِهِ فَلَا يَعْرِفُهُ فَيَرُدُّهُ عَلَيْهِ فَهِيَ نِعْمَةٌ كَفَرَهَا وَ لَمْ يَبْلُغِ الشِّرْكَ
Then he-asws arose and entered the Masjid, then turned around to me and said: ‘Yes. The man carries the Hadeeth to his companion, but he does not recognise it so he repels it upon him, and it is a Bounty being disbelieved in (kufr), and it does not reach the Shirk’’.[265]
18- ما، الأمالي للشيخ الطوسي لي، الأمالي للصدوق مع، معاني الأخبار فِي خَبَرِ الشَّيْخِ الشَّامِيِ أَنَّهُ سَأَلَ زَيْدُ بْنُ صُوحَانَ أَمِيرَ الْمُؤْمِنِينَ ع أَيُّ الْأَعْمَالِ أَعْظَمُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ قَالَ التَّسْلِيمُ وَ الْوَرَعُ
‘Al Amaali’ of the sheykh Al Tusi, (and) ‘Al Amaali’ of Al Sadouq – in a Hadeeth of the sheykh Al Shaamy –
‘Zayd Bin Sowhan asked Amir Al-Momineen-asws, ‘Which deeds are the greatest in the Presence of Allah-azwj Mighty and Majestic: ‘He-asws said: ‘The submission and the devoutness (piety)’’.[266]
19- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَلَا هَلْ عَسَى رَجُلٌ يُكَذِّبُنِي وَ هُوَ عَلَى حَشَايَاهُ مُتَّكِئٌ
‘Ma’any Al Akhbaar’ – My father, from Muhammad Al Attar, from Sahl, from Ja’far Bin Muhammad Al Kufy, from Abdullah Al Dahqan, from Dorost, from Ibn Abdul Hameed,
‘From Abu Ibrahim-asws (7th Imam-asws) having said: ‘Rasool-Allah-saww said: ‘Indeed! Is it possible for a man to belie me-saww while he is reclining upon his stuffed mattress?’
قَالُوا يَا رَسُولَ اللَّهِ وَ مَنِ الَّذِي يُكَذِّبُكَ
They said, ‘O Rasool-Allah-saww! Who is the one who would belie you-saww?’
قَالَ الَّذِي يَبْلُغُهُ الْحَدِيثُ فَيَقُولُ مَا قَالَ هَذَا رَسُولُ اللَّهِ قَطُّ فَمَا جَاءَكُمْ عَنِّي مِنْ حَدِيثٍ مُوَافِقٍ لِلْحَقِّ فَأَنَا قُلْتُهُ وَ مَا أَتَاكُمْ عَنِّي مِنْ حَدِيثٍ لَا يُوَافِقُ الْحَقَّ فَلَمْ أَقُلْهُ وَ لَنْ أَقُولَ إِلَّا الْحَقَّ
He-saww said: ‘The one to whom the Hadeeth reaches, so he is saying, ‘Rasool-Allah-saww did not say this at all!’. Thus, whatever comes to you from me-saww, from a Hadeeth compatible with the Truth, so I-saww have said it, and whatever Hadeeth comes to you from me-saww, not being compatible with the Truth, so I-saww did not say it, and I-saww never say except the Truth’’.[267]
20- فِي الْأَرْبَعِمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا سَمِعْتُمْ مِنْ حَدِيثِنَا مَا لَا تَعْرِفُونَ فَرُدُّوهُ إِلَيْنَا وَ قِفُوا عِنْدَهُ وَ سَلِّمُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْحَقُّ وَ لَا تَكُونُوا مَذَايِيعَ عَجْلَى
In the ‘Four Hundred’ –
‘Ami Al-Momineen-asws said: ‘When you hear from our-asws Ahadeeth what you do not recognise, then refer it back to us-asws and pause at it, and submit until the Truth becomes manifest to you, and do not become a broadcaster in haste’’.[268]
21- ير، بصائر الدرجات ابْنُ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ حَدِيثَ آلِ مُحَمَّدٍ صَعْبٌ مُسْتَصْعَبٌ لَا يُؤْمِنُ بِهِ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Amaar Bin Marwan, from Al Mankhal, from Jabir who said,
‘Abu Ja’far-asws said: ‘Rasool-Allah-saww said: ‘The Ahadeeth of the Progeny-asws of Muhammad-saww are difficult, becoming more difficult. None will believe in it except an Angel of Proximity, or a Mursil Prophet-saww, or a servant whose heart Allah-azwj Tested for the Eman.
فَمَا وَرَدَ عَلَيْكُمْ مِنْ حَدِيثِ آلِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَلَانَتْ لَهُ قُلُوبُكُمْ وَ عَرَفْتُمُوهُ فَاقْبَلُوهُ وَ مَا اشْمَأَزَّتْ قُلُوبُكُمْ وَ أَنْكَرْتُمُوهُ فَرُدُّوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلَى الْعَالِمِ مِنْ آلِ مُحَمَّدٍ ع
So whatever is referred to you from a Hadeeth of the Progeny-asws of Muhammad-saww, and your hearts incline towards it, and you recognise it, accept it, and whatever constricts your hearts and you deny it, then refer it back to Allah-azwj, and to the Rasool-saww, and to the Scholar-asws from the Progeny-asws of Muhammad-saww.
وَ إِنَّمَا الْهَالِكُ أَنْ يُحَدَّثَ بِشَيْءٍ مِنْهُ لَا يَحْتَمِلُهُ فَيَقُولَ وَ اللَّهِ مَا كَانَ هَذَا شَيْئاً وَ الْإِنْكَارُ هُوَ الْكُفْرُ
And rather the destroyed one is if he, if he is narrated to with something from it, he cannot tolerate it, so he is saying, ‘By Allah-azwj! This was nothing, and the denial, it is the Kufr’’.[269]
22- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنِ الْحَسَنِ بْنِ حَمَّادٍ الطَّائِيِ عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: حَدِيثُنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ مُؤْمِنٌ مُمْتَحَنٌ أَوْ مَدِينَةٌ حَصِينَةٌ فَإِذَا وَقَعَ أَمْرُنَا وَ جَاءَ مَهْدِيُّنَا ع- كَانَ الرَّجُلُ مِنْ شِيعَتِنَا أَجْرَأَ مِنْ لَيْثٍ وَ أَمْضَى مِنْ سِنَانٍ يَطَأُ عَدُوَّنَا بِرِجْلَيْهِ وَ يَضْرِبُهُ بِكَفَّيْهِ وَ ذَلِكَ عِنْدَ نُزُولِ رَحْمَةِ اللَّهِ وَ فَرَجِهِ عَلَى الْعِبَادِ.
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ja’far Bin Muhammad Al Kufy, from Al-Hassan Bin Hamad Al Taie, from Sa’ad,
‘From Abu Ja’far-asws having said: ‘Our-asws Ahadeeth are difficult, becoming more difficult. None can bear it except an Angel of Proximity, or a Mursil Prophet-as, or a Tested momin, or a fortified city (heart). When our-asws command occurs, and our-asws Mahdi-asws comes, the man from our-asws Shias would be braver than a lion, and sharper than a spearhead, treading upon our-asws enemies with his legs, and striking him with his palm, and that would be during the descent of the Mercy of Allah-azwj and His-azwj Relief upon the servants’’.[270]
23- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنْ أَبِيهِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا ثَلَاثٌ نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Muhammad Bin Al Haysam, from his father, from Abu Hamza Al Sumaly,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Our-asws Ahadeeth are difficult, becoming more difficult. Noe can bear it except three – a Mursil Prophet-as, or an Angel of Proximity, or a Momin whose heart Allah-azwj Tested for the Eman’.
ثُمَّ قَالَ يَا أَبَا حَمْزَةَ أَ لَا تَرَى أَنَّهُ اخْتَارَ لِأَمْرِنَا مِنَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ مِنَ النَّبِيِّينَ الْمُرْسَلِينَ وَ مِنَ الْمُؤْمِنِينَ الْمُمْتَحَنِينَ
Then he-asws said: ‘O Abu Hamza! Do you not see that they have been Chosen for our-asws matter, from the Angels, the ones of Proximity, and from the Prophets-as, the Mursil ones, and from the Momineen, the Tested ones?’’.[271]
24- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ ابْنِ سِنَانٍ أَوْ غَيْرِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا صُدُورٌ مُنِيرَةٌ أَوْ قُلُوبٌ سَلِيمَةٌ وَ أَخْلَاقٌ حَسَنَةٌ
‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Abu Abdullah Al Barqy, from Ibn Sinan, or someone else,
‘Raising it to Abu Abdullah-asws having said: ‘Our-asws Ahadeeth are difficult, becoming more difficult. None can bear it except an enlightened chest, or a sound heart, and good mannerisms.
إِنَّ اللَّهَ أَخَذَ مِنْ شِيعَتِنَا الْمِيثَاقَ كَمَا أَخَذَ عَلَى بَنِي آدَمَ حَيْثُ يَقُولُ عَزَّ وَ جَلَ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى
Allah-azwj Took the Covenant from our-asws Shias just as He-azwj Took upon the children of Adam-as where He-azwj Mighty and Majestic is Saying: ‘And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’ [7:172].
فَمَنْ وَفَى لَنَا وَفَى اللَّهُ لَهُ بِالْجَنَّةِ وَ مَنْ أَبْغَضَنَا وَ لَمْ يُؤَدِّ إِلَيْنَا حَقَّنَا فَفِي النَّارِ خَالِداً مُخَلَّداً
Therefore, the one who fulfilled to us-asws, Allah-azwj would Fulfil to him with the Paradise, and one who hates us-asws and did not fulfil our-asws rights to us-asws, so he would be in the Fire, for ever, eternally’’.[272]
25- ير، بصائر الدرجات عِمْرَانُ بْنُ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَ غَيْرِهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: ذُكِرَ التَّقِيَّةُ يَوْماً عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ وَ اللَّهِ لَوْ عَلِمَ أَبُو ذَرٍّ مَا فِي قَلْبِ سَلْمَانَ لَقَتَلَهُ وَ لَقَدْ آخَى رَسُولُ اللَّهِ ص بَيْنَهُمَا فَمَا ظَنُّكُمْ بِسَائِرِ الْخَلْقِ إِنَّ عِلْمَ الْعَالِمِ صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Imran Bin Musa, from Muhammad Bin Ali, and someone else, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws having said: ‘The Taqiyya (dissimulation) was mentioned one day in the presence of Ali-asws Bin Al-Husayn-asws, so he-asws said: ‘By Allah-azwj! If Abu Zarr-ra had known what was in the heart of Salman-ra, he-ra would have killed him-ra, and Rasool-Allah-saww has established brotherhood between the two. So what are your thoughts about the rest of the people? The knowledge of the scholar is difficult, becoming more difficult. No can bear it except a Mursil Prophet-as, or an Angel of Proximity, or a Momin servant who heart Allah-azwj Tested for the Eman’.
قَالَ وَ إِنَّمَا صَارَ سَلْمَانُ مِنَ الْعُلَمَاءِ لِأَنَّهُ امْرُؤٌ مِنَّا أَهْلَ الْبَيْتِ فَلِذَلِكَ نَسَبَهُ إِلَيْنَا
He-asws said: ‘But rather, Salman-ra came to be from the scholars (Ulama), because he-ra is a man from us-asws, the People-asws of the Household, therefore, due to that, he-asws is linked (attributed) to us-asws’’.[273]
26- ير، بصائر الدرجات ابْنُ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُحَارِبِيِ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ وَ مِنَ الْمَلَائِكَةِ غَيْرُ مُقَرَّبٍ
‘Basaair Al Darajaat’ – Ibn Isa, from Ali Bin Al Hakam, from Al Maharby, from Al Sumaly,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Our-asws Ahadeeth are difficult, becoming more difficult. None can bear it except a Mursil Prophet-as, or an Angel of Proximity; and from the Angels, there are ones without Proximity’’.[274]
27- ير، بصائر الدرجات ابْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ حَدِيثَ آلِ مُحَمَّدٍ صَعْبٌ مُسْتَصْعَبٌ ثَقِيلٌ مُقَنَّعٌ أَجْرَدُ ذَكْوَانُ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ أَوْ مَدِينَةٌ حَصِينَةٌ فَإِذَا قَامَ قَائِمُنَا نَطَقَ وَ صَدَّقَهُ الْقُرْآنُ
‘Basaair Al Darajaat’ – Ibn Isa, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Ahadeeth of the Progeny-asws of Muhammad-saww are difficult, becoming more difficult, heavy in convincing, unblemished, pure. None can bear it except an Angel of Proximity, or a Mursil Prophet-as, or a servant who heart Allah-azwj Tested for the Eman, or a fortified city (heart). So, when our-asws Qaim-asws rises, he-asws would speak, and the Quran would ratify him-asws’’.[275]
28- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع حَدِيثُنَا صَعْبٌ مُسْتَصْعَبٌ لَا يُؤْمِنُ بِهِ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ فَمَا عَرَفَتْ قُلُوبُكُمْ فَخُذُوهُ وَ مَا أَنْكَرَتْ فَرُدُّوهُ إِلَيْنَا
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Waheyb Bin Hafs, from Abu Baseer who said,
‘Abu Ja’far-asws said: ‘Our-asws Ahadeeth are difficult, becoming more difficult. None will believe in it except an Angel of Proximity, or a Mursil Prophet-as, or a Momin who heart Allah-azwj Tested for the Eman. So, whatever your hearts recognise, take it, and whatever it denies, refer it back to us-asws’’.[276]
29- وَ بِالْإِسْنَادِ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا أَحَدٌ أَكْذَبَ عَلَى اللَّهِ وَ لَا عَلَى رَسُولِ اللَّهِ مِمَّنْ كَذَّبَنَا أَهْلَ الْبَيْتِ، أَوْ كَذَبَ عَلَيْنَا لِأَنَّا نَتَحَدَّثُ عَنْ رَسُولِ اللَّهِ وَ عَنِ اللَّهِ فَإِذَا كَذَّبَنَا فَقَدْ كَذَّبَ اللَّهَ وَ رَسُولَهُ
And by the chain, from Jabir who said,
‘Abu Ja’far-asws said: ‘There is no one a bigger liar upon Allah-azwj nor upon His-azwj Rasool-saww than the one who belies us-asws, the People-asws of the Household, or lying upon us-asws, because we-asws, rather, are narrating from Rasool-Allah-azwj, and from Allah-azwj. So, when he belies us-asws, he has belied Allah-azwj and His-azwj Rasool-saww’’.[277]
30- وَ بِالْإِسْنَادِ عَنْ جَابِرٍ عَنْهُ ع قَالَ: إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ عَلَى الْكَافِرِينَ لَا يُقِرُّ بِأَمْرِنَا إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – And by the chain, from Jabir,
‘From him-asws having said: ‘Our-asws matter is difficult, becoming more difficult upon the Kafirs. None would agree with our-asws matter except a Mursil Prophet-as, or an Angel of Proximity, or a Momin servant who heart Allah-azwj Tested for the Eman’’.[278]
31- ير، بصائر الدرجات سَلَمَةُ بْنُ الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِي عِمْرَانَ النَّهْدِيِّ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَدِيثُنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Salmat Bin Al Khattab, from Muhammad Bin Al Masna, from Abu Imran Al Nahdy, from Al Mufazzal who said,
‘I heard Abu Abdullah-asws saying: ‘Our-asws Ahadeeth are difficult, becoming more difficult. None can bear it except for an Angel of Proximity, or a Mursil Prophet-as, or a Momin who heart Allah-azwj Tested for the Eman’’.[279]
32- ير، بصائر الدرجات سَلَمَةُ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ إِبْرَاهِيمَ بْنِ هِشَامٍ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَدِيثُنَا صَعْبٌ مُسْتَصْعَبٌ
‘Basaair Al Darajaat’ – Salmat, from Muhammad Bin Al Masna, from Ibrahim Bin Hashim, from Ismail Bin Abdul Aziz who said,
‘I heard Abu Abdullah-asws saying: ‘Our-asws Ahadeeth are difficult, becoming more difficult’.
قَالَ قُلْتُ فَسِّرْ لِي جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘I said, ‘Explain that for me, may I be sacrificed for you-asws’.
قَالَ ذَكْوَانُ ذَكِيٌّ أَبَداً
He-asws said: ‘Pure, remaining pure for ever’.
قُلْتُ أَجْرَدُ
I said, ‘Unblemished?’
قَالَ طَرِيٌّ أَبَداً
He-asws said: ‘Fresh, for ever’.
قُلْتُ مُقَنَّعٌ
I said, ‘Disguised?’
قَالَ مَسْتُورٌ
He-asws said: ‘Veiled’’.[280]
33- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ أَجْرَدُ ذَكْوَانُ وَعْرٌ شَرِيفٌ كَرِيمٌ فَإِذَا سَمِعْتُمْ مِنْهُ شَيْئاً وَ لَانَتْ لَهُ قُلُوبُكُمْ فَاحْتَمِلُوهُ وَ احْمَدُوا اللَّهَ عَلَيْهِ وَ إِنْ لَمْ تَحْتَمِلُوهُ وَ لَمْ تُطِيقُوهُ فَرُدُّوهُ إِلَى الْإِمَامِ الْعَالِمِ مِنْ آلِ مُحَمَّدٍ ع فَإِنَّمَا الشَّقِيُّ الْهَالِكُ الَّذِي يَقُولُ وَ اللَّهِ مَا كَانَ هَذَا
‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Our-asws Hadeeth are difficult, becoming more difficult, unblemished, pure, clear, noble, honourable. So whenever you hear anything from it, and your hearts inclines towards it, so carry it and praise Allah-azwj upon it; and if you cannot bear it and do not follow it, then refer it back to the Imam-asws, the scholar-asws (Aalim) from the Progeny-asws of Muhammad-saww, for rather, the wretched, the destroyed is the one who is saying, ‘By Allah-azwj! This was not so’’.
ثُمَّ قَالَ يَا جَابِرُ إِنَّ الْإِنْكَارَ هُوَ الْكُفْرُ بِاللَّهِ الْعَظِيمِ
Then he-asws said: ‘O Jabir! The denial, it is the greatest Kufr with Allah-azwj’’.[281]
34- ير، بصائر الدرجات أَحْمَدُ بْنُ إِبْرَاهِيمَ عَنْ إِسْمَاعِيلَ بْنِ مَهْزِيَارَ عَنْ عُثْمَانَ بْنِ جَبَلَةَ عَنْ أَبِي الصَّامِتِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ شَرِيفٌ كَرِيمٌ ذَكْوَانُ ذَكِيٌّ وَعْرٌ لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ مُمْتَحَنٌ
‘Basaair Al Darajaat’ – Ahmad Bin Ibrahim, from Ismail Bin Mahziyar, from Usman Bin Jabala, from Abu Al Samit who said,
‘Abu Abdullah-asws said: ‘Our-asws Hadeeth are difficult, becoming more difficult, noble, honourable, pure, purified, and unblemished. Neither can an Angel of Proximity bear it, nor a Mursil Prophet-as, nor a Tested Momin’.
قُلْتُ فَمَنْ يَحْتَمِلُهُ جُعِلْتُ فِدَاكَ
I said, ‘May I be sacrificed for you-asws, so, who can bear it?’
قَالَ مَنْ شِئْنَا يَا أَبَا الصَّامِتِ
He-asws said: ‘One whom we-asws so desire, O Abu Al-Samit!’
قَالَ أَبُو الصَّامِتِ فَظَنَنْتُ أَنَّ لِلَّهِ عِبَاداً هُمْ أَفْضَلُ مِنْ هَؤُلَاءِ الثَّلَاثَةِ
Abu Al-Samit said, ‘I thought that for Allah-azwj there are such servants who are superior than those three (i.e., the Imams-asws are)’’.[282]
35- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ خَشِنٌ مَخْشُوشٌ فَانْبِذُوا إِلَى النَّاسِ نَبْذاً فَمَنْ عَرَفَ فَزِيدُوهُ وَ مَنْ أَنْكَرَ فَأَمْسِكُوا لَا يَحْتَمِلُهُ إِلَّا ثَلَاثٌ مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Ibrahim Bin Is’haq, from Abdullah Bin Hamad, from Sabah Al Mazny, from Al Haris Bin Haseyra, from Al Asbagh Bin Nabata,
‘From Amir Al-Momineen-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Our-asws Hadeeth are difficult. Becoming more difficult, tough, toughened, therefore give it to the people with a (gradual) giving. So, the one who understands, increase it (for him), and one who denies, then withhold (from it). None can bear it except three – An Angel of Proximity, or a Mursil Prophet-as, or a Momin servant who heart Allah-azwj Tested for the Eman’’.[283]
36- ير، بصائر الدرجات أَحْمَدُ بْنُ الْحَسَنِ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنِ الْبَزَنْطِيِّ عَنْ عِيسَى الْفَرَّاءِ عَنْ أَبِي الصَّامِتِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ مِنْ حَدِيثِنَا مَا لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا عَبْدٌ مُؤْمِنٌ قُلْتُ فَمَنْ يَحْتَمِلُهُ قَالَ نَحْنُ نَحْتَمِلُهُ
‘Basaair Al Darajaat’ – Ahmad Bin Al-Hassan, from Ahmad Bin Ibrahim, from Muhammad Bin Jamhour, from Al Bazanty, from Isa Al Fara’a, from Abu Al Saamit who said,
‘I heard Abu Abdullah-asws saying: ‘From our-asws Ahadeeth are what neither an Angel of Proximity bear it, nor a Mursil Prophet-as, nor a Momin servant’. I said, ‘So who can bear it?’ He-asws said: ‘We-asws can bear it’’.[284]
37- ير، بصائر الدرجات مُحَمَّدُ بْنُ أَحْمَدَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ فُرَاتِ بْنِ أَحْمَدَ قَالَ قَالَ عَلِيٌّ ع إِنَّ حَدِيثَنَا تَشْمَئِزُّ مِنْهُ الْقُلُوبُ فَمَنْ عَرَفَ فَزِيدُوهُمْ وَ مَنْ أَنْكَرَ فَذَرُوهُمْ
‘Basaair Al Darajaat’ – Muhammad Bin Ahmad, from Ja’far Bin Malik Al Kufy, from Abaad Bin Yaqoub Al Asdy, from Muhammad Bin Ibrahim, from Furat Bin Ahmad who said,
‘Ali-asws said: ‘Our-asws Ahadeeth (are such), the hearts get constricted from it. So, the ones who understand, increase if for them, and one who deny, leave them’’.[285]
38- ير، بصائر الدرجات عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ يَحْيَى بْنِ سَالِمٍ الْفَرَّاءِ قَالَ: كَانَ رَجُلٌ مِنْ أَهْلِ الشَّامِ يَخْدُمُ أَبَا عَبْدِ اللَّهِ ع فَرَجَعَ إِلَى أَهْلِهِ فَقَالُوا لَهُ كَيْفَ كُنْتَ تَخْدُمُ أَهْلَ هَذَا الْبَيْتِ فَهَلْ أَصَبْتَ مِنْهُمْ عِلْماً قَالَ
‘Basaair Al Darajaat’ – Ja’far Bin Muhammad Bin Malik, from Yahya Bin Salim Al Fara’a who said,
‘There was a man from the people of Syria who served Abu Abdullah-asws. When he returned to his family, they said to him, ‘How come you served the People-asws of this Household, so did you attain any knowledge from them-asws?’
فَنَدِمَ الرَّجُلُ وَ كَتَبَ إِلَى أَبِي عَبْدِ اللَّهِ ع يَسْأَلُهُ عَنْ عِلْمٍ يَنْتَفِعُ بِهِ فَكَتَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ع أَمَّا بَعْدُ فَإِنَّ حَدِيثَنَا حَدِيثٌ هَيُوبٌ ذَعُورٌ فَإِنْ كُنْتَ تَرَى أَنَّكَ تَحْتَمِلُهُ فَاكْتُبْ إِلَيْنَا وَ السَّلَامُ
The man was remorseful and wrote to Abu Abdullah-asws asking him about knowledge he can benefit with. Abu Abdullah-asws wrote back to him: ‘However, our-asws Hadeeth is a Hadeeth of awesome feeling, so if view that you can bear it, then write to us-asws. Greetings!’’.[286]
39- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ يُونُسَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ: إِنَّ حَدِيثَنَا هَذَا تَشْمَئِزُّ مِنْهُ قُلُوبُ الرِّجَالِ فَمَنْ أَقَرَّ بِهِ فَزِيدُوهُ وَ مَنْ أَنْكَرَهُ فَذَرُوهُ إِنَّهُ لَا بُدَّ مِنْ أَنْ تَكُونَ فِتْنَةٌ يَسْقُطُ فِيهَا كُلُّ بِطَانَةٍ وَ وَلِيجَةٍ حَتَّى يَسْقُطَ فِيهَا مَنْ كَانَ يَشُقُّ الشَّعْرَ بِشَعْرَتَيْنِ حَتَّى لَا يَبْقَى إِلَّا نَحْنُ وَ شِيعَتُنَا
‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Yahya Bin Imran, from Yunus, from Suleyman Bin Salih,
‘Raising it to Abu Ja’far-asws having said: ‘These Ahadeeth of ours-asws, the hearts of the men get constricted from it. Tne who accepts it, increase it for him, and one who denies it, leave him. It is inevitable that Fitna (strife) occurs during which every insider and confidant would tumble to the extent that he would stumble during it, one who was splitting the hair into two hairs, until there does not remain anyone except us-asws and our-asws Shias’’.[287]
وَ قَالَ الْمُفَضَّلُ قَالَ أَبُو جَعْفَرٍ ع إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ ذَكْوَانُ أَجْرَدُ لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
Notes –
And Al Mufazzal said, ‘Abu Ja’far-asws said: ‘Our Ahadeeth are difficult, becoming more difficult, intelligent, clear. Neither can an Angel of Proximity bear it, nor a Messenger Prophet-as, nor a servant Allah-azwj has Tested his heart for the Eman.
أَمَّا الصَّعْبُ فَهُوَ الَّذِي لَمْ يُرْكَبْ بَعْدُ وَ أَمَّا الْمُسْتَصْعَبُ فَهُوَ الَّذِي يَهْرُبُ مِنْهُ إِذَا رَأَى وَ أَمَّا الذَّكْوَانُ فَهُوَ ذَكَاءُ الْمُؤْمِنِينَ وَ أَمَّا الْأَجْرَدُ فَهُوَ الَّذِي لَا يَتَعَلَّقُ بِهِ شَيْءٌ مِنْ بَيْنِ يَدَيْهِ وَ لَا مِنْ خَلْفِهِ
As for the ‘difficult’, it is which has not yet been ridden (compatible) yet, and as for the ‘becoming more difficult’, it is which is fled from when seen, and as for the ‘intelligent’, it is intelligence of the believers, and as for the ‘clear’, it is which nothing is linked with it, neither from its front nor from its behind.
وَ هُوَ قَوْلُ اللَّهِ اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ فَأَحْسَنُ الْحَدِيثِ حَدِيثُنَا لَا يَحْتَمِلُ أَحَدٌ مِنَ الْخَلَائِقِ أَمْرَهُ بِكَمَالِهِ حَتَّى يَحُدَّهُ لِأَنَّ مَنْ حَدَّ شَيْئاً فَهُوَ أَكْبَرُ مِنْهُ
And it is the Word of Allah-azwj: Allah has Revealed the best Hadeeth [39:23]. The best Hadeeth is our-asws Hadeeth. No one from the people can bear its matter with its perfection until he limits it, because the one who limits a thing, he is greater than it’.
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ibrahim Bin Abu Al Balad, from Sadeyr Al Sayrafi who said,
40- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ سَدِيرٍ الصَّيْرَفِيِ قَالَ: كُنْتُ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ ع أَعْرِضُ عَلَيْهِ مَسَائِلَ قَدْ أَعْطَانِيهَا أَصْحَابُنَا إِذْ خَطَرَتْ بِقَلْبِي مَسْأَلَةٌ فَقُلْتُ جُعِلْتُ فِدَاكَ مَسْأَلَةٌ خَطَرَتْ بِقَلْبِي السَّاعَةَ
‘I was in front of Abu Abdullah-asws, and some issues were presented to him-asws which our companions had brought. When a thought occurred in my heart from an issue, I said, ‘May I be sacrificed for you-asws! A question provoked my heart at the moment’.
قَالَ أَ لَيْسَتْ فِي الْمَسَائِلِ
He-asws said: ‘Wasn’t it among the questions?’
قُلْتُ لَا
I said, ‘No’.
قَالَ وَ مَا هِيَ
He-asws said: ‘And what is it?’
قُلْتُ قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَعْرِفُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
The words of Amir Al-Momineen-asws: ‘Our-asws matter is difficult, becoming more difficult, none can understand it except and Angel of Proximity, or a Mursil Prophet-as, or a servant whose heart Allah-azwj Tested for the Eman’.
فَقَالَ نَعَمْ إِنَّ مِنَ الْمَلَائِكَةِ مُقَرَّبِينَ وَ غَيْرَ مُقَرَّبِينَ وَ مِنَ الْأَنْبِيَاءِ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ مِنَ الْمُؤْمِنِينَ مُمْتَحَنِينَ وَ غَيْرَ مُمْتَحَنِينَ وَ إِنَّ أَمْرَكُمْ هَذَا عُرِضَ عَلَى الْمَلَائِكَةِ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُقَرَّبُونَ وَ عُرِضَ عَلَى الْأَنْبِيَاءِ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُرْسَلُونَ وَ عُرِضَ عَلَى الْمُؤْمِنِينَ فَلَمْ يُقِرَّ بِهِ إِلَّا الْمُمْتَحَنُونَ
He-asws said: ‘Yes. From the Angels are ones of Proximity and ones without Proximity, and from the Prophets-as there are Mursils (Messengers) and non-Mursils, and from the Momineen there are Tested ones and untested ones, and that this matter of yours (Al-Wilayah) was presented to the Angels, but they did not agree with it except the ones of Proximity, and was presented to the Prophets-as, but they did not agree with it except the Mursils, and was presented to the Momineen, but they did not agree with it except the Tested ones’’.[288]
41- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَنْ كَتَبَ اللَّهُ فِي قَلْبِهِ الْإِيمَانَ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Saeed, from Al Qasim Bin Muhammad Al Jowhary, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Our-asws matter is difficult, becoming more difficult. None can bear it except one in whose heart Allah-azwj has Written the Eman’’.[289]
42- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ وَ أَبُو طَالِبٍ جَمِيعاً عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: يَا أَبَا الْفَضْلِ لَقَدْ أَمْسَتْ شِيعَتُنَا وَ أَصْبَحَتْ عَلَى أَمْرٍ مَا أَقَرَّ بِهِ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Muhammad Bin Abdul Hameed and Abu Talib, both together from Hanan, from his father,
‘From Abu Ja’far-asws having said: ‘O Abu Al Fazal! Our Shias come to the evening and morning being upon a matter which none agreed with it except for an Angel of Proximity, or a Mursil Prophet-as, or a Momin servant whose heart Allah-azwj Tested for the Eman’’.[290]
43- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمْرَكُمْ هَذَا لَا يَعْرِفُهُ وَ لَا يُقِرُّ بِهِ إِلَّا ثَلَاثَةٌ مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Hamad Bin Usman, from Fazeyl,
‘From Abu Abdullah-asws having said: ‘This matter of yours (Shias), none understand it, nor acknowledge with it except three – an Angel in Proximity to Him-azwj, or a Mursil (Messenger) Prophet-as, or a Momin servant whose heart Allah-azwj Tested for the Eman’’.[291]
44- ير، بصائر الدرجات ابْنُ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمْرَنَا هَذَا لَا يَعْرِفُهُ وَ لَا يُقِرُّ بِهِ إِلَّا ثَلَاثَةٌ مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُصْطَفًى أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Ibn Marouf, from Hamad Bin Isa, from Hareyz, from Al Fazeyl,
‘From Abu Abdullah-asws having said: ‘This matter of ours-asws, none understand it nor agree with it except three – an Angel of Proximity, or a Mursil Prophet-as, or a Momin servant whose heart Allah-azwj Tested for the Eman’’.[292]
45- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ أَمْرَنَا أَهْلَ الْبَيْتِ صَعْبٌ مُسْتَصْعَبٌ لَا يَعْرِفُهُ وَ لَا يُقِرُّ بِهِ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ مُؤْمِنٌ نَجِيبٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Muhammad Bin Aslam, from Ibn Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays who said,
‘Amir Al-Momineen-asws said: ‘Our-asws matter, the People-asws of the Household, is difficult, becoming more difficult. None understand it nor agree with it except for an Angel of Proximity, or a Mursil Prophet-as, or an excellent Momin who heart Allah-azwj Tested for the Eman’’.[293]
46- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ عَلَى الْكَافِرِ لَا يُقِرُّ بِأَمْرِنَا إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Waheyb Bin Hafs, from Abu Baseer who said,
‘Abu Ja’far-asws said: ‘Our-asws matter is difficult, becoming more difficult upon the Kafir. None agree with our-asws matter except for a Mursil Prophet-as, or an Angel of Proximity, or a Momin servant who heart Allah-azwj for the Eman’’.[294]
47- ير، بصائر الدرجات مُحَمَّدُ بْنُ أَحْمَدَ عَنْ جَعْفَرِ بْنِ مَالِكٍ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ هَاشِمٍ عَنْ زِيَادِ بْنِ الْمُنْذِرِ عَنْ زِيَادِ بْنِ سُوقَةَ قَالَ: كُنَّا عِنْدَ مُحَمَّدِ بْنِ عَمْرِو بْنِ الْحَسَنِ فَذَكَرْنَا مَا أَتَى إِلَيْهِمْ فَبَكَى حَتَّى ابْتَلَّتْ لِحْيَتُهُ مِنْ دُمُوعِهِ ثُمَّ قَالَ إِنَّ أَمْرَ آلِ مُحَمَّدٍ أَمْرٌ جَسِيمٌ مُقَنَّعٌ لَا يُسْتَطَاعُ ذِكْرُهُ وَ لَوْ قَدْ قَامَ قَائِمُنَا عَجَّلَ اللَّهُ تَعَالَى فَرَجَهُ لَتَكَلَّمَ بِهِ وَ صَدَّقَهُ الْقُرْآنُ
‘Basaair Al Darajaat’ – Muhammad Bin Ahmad, from Ja’far Bin Malik Al Kufy, from Ali Bin Hashim, from Ziyad bin Al Manzar, from Ziyad Bin Sowqat who said,
‘We were in the presence of Muhammad Bin Amro Bin Al-Hassan, and we mentioned what they are facing. He-asws wept until his-asws beard was wet from his-asws tears, then said: ‘The matter of the Progeny-asws of Muhammad-saww is cumbersome, covered, there being no capacity to mention it, and if our-asws Qaim-asws rises – may Allah-azwj Hasten his-asws Relief – he-asws would speak with it, and the Quran would ratify him’’.[295]
48- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ الْهَيْثَمِ عَنْ أَبِيهِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا ثَلَاثَةٌ مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Al-Hassan Bin Al Husayn Al Luluie, from Muhammad Bin Al Haysam, from his father, from Abu Hamza Al Sumaly who said,
‘I heard Abu Ja’far-asws saying: ‘Our-asws matter is difficult, becoming more difficult, none can bear it except three – And Angel of Proximity, or a Mursil Prophet-as, or a servant whose heart Allah-azwj Tested for the Eman’’.
ثُمَّ قَالَ يَا أَبَا حَمْزَةَ أَ لَسْتَ تَعْلَمُ أَنَّ فِي الْمَلَائِكَةِ مُقَرَّبِينَ وَ غَيْرَ مُقَرَّبِينَ وَ فِي النَّبِيِّينَ مُرْسَلِينَ وَ غَيْرَ مُرْسَلِينَ وَ فِي الْمُؤْمِنِينَ مُمْتَحَنِينَ وَ غَيْرَ مُمْتَحَنِينَ قُلْتُ بَلَى
Then he-asws said: ‘O Abu Hamza! Don’t you know that among the Angels there are ones of Proximity and one without Proximity, and among the Prophets-as there are Mursils and non-Mursils, and among the Momineen there are Tested ones and untested ones?’ I said, ‘Yes’.
قَالَ أَ لَا تَرَى إِلَى صَفْوَةِ أَمْرِنَا إِنَّ اللَّهَ اخْتَارَ لَهُ مِنَ الْمَلَائِكَةِ مُقَرَّبِينَ وَ مِنَ النَّبِيِّينَ مُرْسَلِينَ وَ مِنَ الْمُؤْمِنِينَ مُمْتَحَنِينَ
He-asws said: ‘Can you not see the cream of our-asws matter, that Allah-azwj Chose for it from the Angels, (only) the ones of Proximity, and from the Prophets-as (only) the Mursil ones, and from the Momineen (only) the Tested ones?[296]
49- ير، بصائر الدرجات يَعْقُوبُ بْنُ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورٍ عَنْ مُخَلَّدِ بْنِ حَمْزَةَ بْنِ نَصْرٍ عَنْ أَبِي الرَّبِيعِ الشَّامِيِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُنْتُ مَعَهُ جَالِساً فَرَأَيْتُ أَنَّ أَبَا جَعْفَرٍ ع قَدْ قَامَ فَرَفَعَ رَأْسَهُ وَ هُوَ يَقُولُ يَا أَبَا الرَّبِيعِ حَدِيثٌ تَمْضَغُهُ الشِّيعَةُ بِأَلْسِنَتِهَا لَا تَدْرِي مَا كُنْهُهُ
‘Basaair Al Darajaat’ – Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Mansour, from Makhlad Bin Hamza Ibn Nasr, from Abu Al Rabie the Syrian,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I was seated with him-asws, and I saw Abu Ja’far-asws arose and raised his-asws head and he was saying: ‘O Abu Al-Rabie! A Hadeeth mulled over by the Shias by their tongues, do you know what its essence is?’
قُلْتُ مَا هُوَ جَعَلَنِيَ اللَّهُ فِدَاكَ
I said, ‘What is it? May Allah-azwj Make me to be sacrificed for you-asws!’
قَالَ قَوْلُ أَبِي عَلِيِّ بْنِ أَبِي طَالِبٍ ع إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
He-asws said: ‘Words of my-asws father-asws Ali-asws Bin Abu Talib-asws: Our matter is difficult, becoming more difficult. None can bear it except an Angel of Proximity, or a Mursil Prophet-as, or a Momin servant who heart Allah-azwj Tested for the Eman.
يَا أَبَا الرَّبِيعِ أَ لَا تَرَى أَنَّهُ يَكُونُ مَلَكٌ وَ لَا يَكُونُ مُقَرَّباً وَ لَا يَحْتَمِلُهُ إِلَّا مُقَرَّبٌ وَ قَدْ يَكُونُ نَبِيٌّ وَ لَيْسَ بِمُرْسَلٍ وَ لَا يَحْتَمِلُهُ إِلَّا مُرْسَلٌ وَ قَدْ يَكُونُ مُؤْمِنٌ وَ لَيْسَ بِمُمْتَحَنٍ وَ لَا يَحْتَمِلُهُ إِلَّا مُؤْمِنٌ قَدِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
O Abu Al-Rabie! Do you not see that he would happen to be an Angel, and not happen to be one of Proximity? And he cannot bear it except one of Proximity. And he would happen to be a Prophet-as and he-as wouldn’t be a Mursil, and he would not be able to bear it unless he-as is a Mursil (Messenger). And he would happen to be a Momin and he isn’t a Tested one and he would not be able to bear it except if he is a Momin whose heart Allah-azwj Tested for the Eman’’.[297]
50- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ: دَخَلْتُ أَنَا وَ عَلِيُّ بْنُ حَنْظَلَةَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَأَلَهُ عَلِيُّ بْنُ حَنْظَلَةَ عَنْ مَسْأَلَةٍ فَأَجَابَ فِيهَا فَقَالَ عَلِيٌّ فَإِنْ كَانَ كَذَا وَ كَذَا فَأَجَابَهُ فِيهَا بِوَجْهٍ آخَرَ وَ إِنْ كَانَ كَذَا وَ كَذَا فَأَجَابَهُ بِوَجْهٍ آخَرَ حَتَّى أَجَابَهُ فِيهَا بِأَرْبَعَةِ وُجُوهٍ
‘Al Ikhtisas’ – Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Ibn Muskan, from Abdul A’ala Bin Ayn who said,
‘I am Ali Bin Hanzala entered to see Abu Abdullah-asws, and Ali Bin Hanzala asked him-asws about an issue and he-asws answered him with regards to it, and Ali said, ‘Supposing it was such and such?’ He-asws answered him regarding it with another aspect. (He said), ‘Supposing it was such and such?’ So, he-asws answered him with another aspect, to the extent that he-asws answered him with four (different) aspects.
فَالْتَفَتَ إِلَيَّ عَلِيُّ بْنُ حَنْظَلَةَ قَالَ يَا أَبَا مُحَمَّدٍ قَدْ أَحْكَمْنَاهُ
Ali Bin Hanzala turned towards me and said, ‘O Abu Muhammad! We have judged him-asws’.
فَسَمِعَهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَا تَقُلْ هَكَذَا يَا أَبَا الْحَسَنِ فَإِنَّكَ رَجُلٌ وَرِعٌ إِنَّ مِنَ الْأَشْيَاءِ أَشْيَاءَ ضَيِّقَةً وَ لَيْسَ تَجْرِي إِلَّا عَلَى وَجْهٍ وَاحِدٍ مِنْهَا وَقْتُ الْجُمُعَةِ لَيْسَ لِوَقْتِهَا إِلَّا وَاحِدٌ حِينَ تَزُولُ الشَّمْسُ وَ مِنَ الْأَشْيَاءِ أَشْيَاءَ مُوَسَّعَةً تَجْرِي عَلَى وُجُوهٍ كَثِيرَةٍ وَ هَذَا مِنْهَا وَ اللَّهِ إِنَّ لَهُ عِنْدِي سَبْعِينَ وَجْهاً
And Abu Abdullah-asws heard him, so he-asws said: ‘Do not say like this, O Abu Al-Hassan, for you are a devout man. From the things, there are narrow things and these don’t flow except upon one aspect from these (for example) the time for the Friday (Salat), there isn’t any time for it except one, when the sun (starts to) decline; and from the things there are things which have leeway. These flow upon many aspects, and this one is from these. By Allah-azwj! With me-asws, there are seventy aspects for it’’.[298]
51- ير، بصائر الدرجات عَبْدُ اللَّهِ عَنِ اللُّؤْلُؤِيِّ عَنِ ابْنِ سِنَانٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: دَخَلْتُ أَنَا وَ أَبُو بَصِيرٍ عَلَى أَبِي عَبْدِ اللَّهِ ع فَبَيْنَا نَحْنُ قُعُودٌ إِذْ تَكَلَّمَ أَبُو عَبْدِ اللَّهِ ع بِحَرْفٍ فَقُلْتُ أَنَا فِي نَفْسِي هَذَا مِمَّا أَحْمِلُهُ إِلَى الشِّيعَةِ هَذَا وَ اللَّهِ حَدِيثٌ لَمْ أَسْمَعْ مِثْلَهُ قَطُّ
‘Basaair Al Darajaat’ – Abdullah, from Al Luluie, from Ibn Sinan, from Ali Bin Abu Hamza who said,
‘I and Abu Baseer went to see Abu Abdullah-asws. While we were seated, Abu Abdullah-asws spoke a word. I said within myself, ‘This is from what I shall carry to the Shias. By Allah-azwj! This is a Hadeeth I have not heard the like of it, at all!’
قَالَ فَنَظَرَ فِي وَجْهِي ثُمَّ قَالَ إِنِّي لَأَتَكَلَّمُ بِالْحَرْفِ الْوَاحِدِ لِي فِيهِ سَبْعُونَ وَجْهاً إِنْ شِئْتُ أَخَذْتُ كَذَا وَ إِنْ شِئْتُ أَخَذْتُ كَذَا
He (the narrator) said, ‘He-asws looked into my face, then said: ‘I-asws speak with the one word. For me-asws, with regards to it are seventy aspects. If I-asws so desire I-asws can take such, and if I-asws so desires, I-asws can take such’’.[299]
52- ختص، الإختصاص ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنِّي لَأَتَكَلَّمُ عَلَى سَبْعِينَ وَجْهاً لِي فِي كُلِّهَا الْمَخْرَجُ
‘Al Ikhtisas’ (and) ‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Al Nazar Bin Shuayb, from Abdul Gaffar Al Jaazy,
‘From Abu Abdullah-asws having said: ‘I-asws tend to speak upon seventy aspects. For me-asws, in all of these, is the way out.[300]
53- ختص، الإختصاص ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّا لَنَتَكَلَّمُ بِالْكَلِمَةِ لَهَا سَبْعُونَ وَجْهاً لَنَا مِنْ كُلِّهَا الْمَخْرَجُ
‘Al Ikhtisas’ (and) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Muhammad Ibn Muslim,
‘From Abu Abdullah-asws having said: ‘I-asws tend to speak with sentences having seventy aspects to these. For us-asws, from all of these, is the way out’’.[301]
54- ختص، الإختصاص ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَيُّوبَ أَخِي أُدَيْمٍ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأَتَكَلَّمُ عَلَى سَبْعِينَ وَجْهاً لِي مِنْ كُلِّهَا الْمَخْرَجُ
Muhammad Bin Isa, from Ibn Abu Umeyr, from Jameel, from Ayoub brother of Adeym, from Humran,
‘From Abu Abdullah-asws having said: ‘I-asws tend to speak upon seventy aspects. For me-asws, from all of these, is the way out’’.[302]
55 ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنِ ابْنِ جَبَلَةَ عَنْ أَبِي الصَّبَّاحِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْهُ ع مِثْلَهُ
Muhammad Bin Isa, from Ibn Jabala, from Abu Al Sabah, from Abdul Rahman Bin Sayaba,
‘From him-asws – similar to it’.[303]
56- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنِ الْبَرْقِيِّ عَنْ فَضَالَةَ عَنِ ابْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأُحَدِّثُ النَّاسَ عَلَى سَبْعِينَ وَجْهاً لِي فِي كُلِّ وَجْهٍ مِنْهَا الْمَخْرَجُ
Muhammad Bin Abdul Jabbar, from Al Barqy, from Fazalat, from Ibn Umeyra, from Abu Al Sabah,
‘From Abu Abdullah-asws having said: ‘I-asws tend to narrate to the people upon seventy aspects. For me-asws, in every aspect of these, is the way out (truth).[304]
57- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَنْتُمْ أَفْقَهُ النَّاسِ مَا عَرَفْتُمْ مَعَانِيَ كَلَامِنَا إِنَّ كَلَامَنَا لَيَنْصَرِفُ عَلَى سَبْعِينَ وَجْهاً
‘Basaair al Darajaat’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Al Ahowl,
‘From Abu Abdullah-asws having said: ‘You (Shias) are the most understanding of the people, (but even) you do not understand the meaning of my-asws speech. Our-asws speech are utilised upon seventy aspects’’.[305]
58- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنِّي لَأَتَكَلَّمُ بِالْكَلِمَةِ الْوَاحِدَةِ لَهَا سَبْعُونَ وَجْهاً إِنْ شِئْتُ أَخَذْتُ كَذَا وَ إِنْ شِئْتُ أَخَذْتُ كَذَا
‘Basaair al Darajaat’ – Muhammad Bin Isa, from Muhammad Bin Sinan, from Abdul Kareem Bin Amro, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws tend to speak with the one word which would have seventy aspects for it. If I-asws so desire, I-asws take such, and if I-asws so desire I-asws take such’’.[306]
59- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَمَّنْ رَوَاهُ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأَتَكَلَّمُ بِالْكَلَامِ يَنْصَرِفُ عَلَى سَبْعِينَ وَجْهاً كُلُّهَا لِي مِنْهُ الْمَخْرَجُ
Ahmad Bin Muhammad, from one who reported it, from Al Husayn Bin Usman, from one who informed him,
‘From Abu Abdullah-asws having said: ‘I-asws tend to speak with the speech utilised upon seventy aspects. For me-asws, from all of these, is the outlet.[307]
60- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ كَامِلٍ التَّمَّارِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا كَامِلُ تَدْرِي مَا قَوْلُ اللَّهِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ قُلْتُ جُعِلْتُ فِدَاكَ أَفْلَحُوا وَ فَازُوا وَ أُدْخِلُوا الْجَنَّةَ قَالَ قَدْ أَفْلَحَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ
‘Basaair Al Darajaat’ – Al-Hassan Bin Ali Al Numan, from Abdullah Bin Muskan, from Kamil Al Tammar who said,
‘Abu Ja’far-asws said: ‘O Kamil! Do you know what are the Words of Allah-azwj: The Mominoun have succeeded [23:1]’. I said, ‘May I be sacrificed to you-asws! Succeeded and won, and enter the Paradise?’ He-asws said: ‘The submitters (to Ahadeeth) have succeeded. The submitters, they are the excellent ones’’.[308]
61- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ تَلَا هَذِهِ الْآيَةَ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Al Kahily,
From Abu Abdullah-asws having recited this Verse: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65].
فَقَالَ لَوْ أَنَّ قَوْماً عَبَدُوا اللَّهَ وَ وَحَّدُوهُ ثُمَّ قَالُوا لِشَيْءٍ صَنَعَهُ رَسُولُ اللَّهِ ص لَوْ صَنَعَ كَذَا وَ كَذَا أَوْ وَجَدُوا ذَلِكَ فِي أَنْفُسِهِمْ كَانُوا بِذَلِكَ مُشْرِكِينَ
He-asws said: ‘If a people were to worship Allah-azwj and profess His-azwj Oneness, then they say for a thing which Rasool-Allah-saww had done, ‘If only he-saww had done such and such (instead)’, or find that in their selves, they would become, due to that, Polytheists’.
ثُمَّ قَالَ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً قَالَ هُوَ التَّسْلِيمُ فِي الْأُمُورِ
Then he-asws said: ‘But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65]’. He-asws said: ‘It is the submission to the matters’’.[309]
62- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً قَالَ الِاقْتِرَافُ التَّسْلِيمُ لَنَا وَ الصِّدْقُ عَلَيْنَا وَ أَنْ لَا يَكْذِبَ عَلَيْنَا
Ibn Yazeed, from Hamad, from Hareyz, from Al Fazeyl,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And one who earns good, We will Increase the good for him therein. Surely, Allah is Forgiving, Grateful [42:23]. He-asws said: ‘The earning – the submission to us-asws, and the truthfulness upon us-asws, and that he would not lie upon us-asws’’.[310]
63- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي أَحْمَدَ وَ جَمَّالٍ عَنْ سَعِيدِ بْنِ غَزْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ اللَّهِ لَوْ آمَنُوا بِاللَّهِ وَحْدَهُ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ ثُمَّ لَمْ يُسَلِّمُوا لَكَانُوا بِذَلِكَ مُشْرِكِينَ ثُمَّ تَلَا هَذِهِ الْآيَةَ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Abu Ahmad and Jamal, from Saeed Bin Gazwn who said,
‘I heard Abu Abdullah-asws saying: ‘By Allah-azwj! If they (people) believe in Allah-azwj, and establish the Salat, and give the Zakat, then do not submit (to us-asws), they would become Polytheists due to that’. Then he-asws recited this Verse: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65]’’.[311]
64- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ وَ يُسَلِّمُوا تَسْلِيماً قَالَ هُوَ التَّسْلِيمُ فِي الْأُمُورِ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Ibn Azina, from Abu Baseer who said,
‘Abu Abdullah-asws was asked about His-azwj Words: and they accept submissively [4:65]. He-asws said: ‘It is the submission regarding the matters.[312]
65- ير، بصائر الدرجات ابْنُ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ يُسَلِّمُوا تَسْلِيماً قَالَ التَّسْلِيمُ فِي الْأُمُورِ وَ هُوَ قَوْلُهُ تَعَالَى ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً
‘Basaair Al Darajaat’ – Ibn Marouf, from Hamad Bin Usman, from Rabie, from Al Fazeyl,
‘From Abu Abdullah-asws regarding His-azwj Words: ‘and they accept submissively [4:65]. He-asws said: ‘The submission regarding the matters, and these are the Words of the Exalted: then not find any objection within themselves from what you judge and they accept submissively [4:65]’’.[313]
66- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ صَفْوَانَ عَنْ عَاصِمٍ عَنْ كَامِلٍ التَّمَّارِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا كَامِلُ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْمُسَلِّمُونَ يَا كَامِلُ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ يَا كَامِلُ النَّاسُ أَشْبَاهُ الْغَنَمِ إِلَّا قَلِيلًا مِنَ الْمُؤْمِنِينَ وَ الْمُؤْمِنُ قَلِيلٌ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Safwan, from Aasim, from Kamil Al Tammar who said,
‘Abu Ja’far-asws said: ‘O Kamil! The Mominoun have succeeded [23:1], the submitters. O Kamil! The submitters (to the Hadeeth), they are the excellent ones. O Kamil! The people resemble the sheep, except for a few from the Momineen, and the Momin are few’’.[314]
67- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ يُسَلِّمُوا تَسْلِيماً قَالَ التَّسْلِيمُ فِي الْأَمْرِ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Hamad, from Hareyz, from Jameel Bin Darraj,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Exalted: and they accept submissively [4:65]. He-asws said: ‘The submission regarding the matter (Wilayah)’’.[315]
68- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنِ الْحَسَنِ بْنِ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي عُثْمَانَ الْأَحْوَلِ عَنْ كَامِلٍ التَّمَّارِ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع وَحْدِي فَنَكَسَ رَأْسَهُ إِلَى الْأَرْضِ فَقَالَ قَدْ أَفْلَحَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ يَا كَامِلُ النَّاسُ كُلُّهُمْ بَهَائِمُ إِلَّا قَلِيلٌ مِنَ الْمُؤْمِنِينَ وَ الْمُؤْمِنُ غَرِيبٌ وَ الْمُؤْمِنُ غَرِيبٌ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Al-Hassan Bin Ja’far Bin Bashir, from Abu Usman Al Ahowl, from Kamil Al Tammar who said,
‘I was in the presence of Abu Ja’far-asws alone, and he-asws lowered his-asws head to the ground and he-asws said: ‘The submitters have succeeded. The submitters, they are the excellent ones. O Kamil! The people, all of them are animals except for a few from the Momineen, and the Momin is a stranger. And the Momin is a stranger’’.[316]
69- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ حَمَّادٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بِأَيِّ شَيْءٍ عَلِمَتِ الرُّسُلُ أَنَّهَا رُسُلٌ قَالَ قَدْ كُشِفَ لَهَا عَنِ الْغِطَاءِ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Hamad, from Al Mufazzal Bin Umar who said,
‘I said to Abu Abdullah-asws, ‘With which thing would a Rasool-saww know he-as is a Rasool-as?’ He-asws said: ‘The cover of it is uncovered’.
قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بِأَيِّ شَيْءٍ عَلِمَ الْمُؤْمِنُ أَنَّهُ مُؤْمِنٌ قَالَ بِالتَّسْلِيمِ لِلَّهِ فِي كُلِّ مَا وَرَدَ عَلَيْهِ
He (the narrator) said, ‘I said to Abu Abdullah-asws, ‘With which thing does the Momin know he is a Momin?’ He-asws said: ‘By the submission to Allah-azwj in all what is referred to him’’.[317]
70- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ ضُرَيْسٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع أَ رَأَيْتَ إِنْ لَمْ يَكُنِ الصَّوْتُ الَّذِي قُلْنَا لَكُمْ إِنَّهُ يَكُونُ مَا أَنْتَ صَانِعٌ قَالَ قُلْتُ أَنْتَهِي فِيهِ وَ اللَّهِ إِلَى أَمْرِكَ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zareys who said,
‘Abu Ja’far-asws said: ‘What is your view if the Sound (from the sky) which we-asws spoke of to you that it would be happening, if it does not happen, what would you do?’ I said, ‘End up to your-asws command’.
فَقَالَ هُوَ وَ اللَّهِ التَّسْلِيمُ وَ إِلَّا فَالذَّبْحُ وَ أَهْوَى بِيَدِهِ إِلَى حَلْقِهِ
He-asws said: ‘By Allah-azwj! It is the submission, or else it would be the slaughter’ – and he-asws gestured by his-asws hand to his-asws throat’’.[318]
71- ير، بصائر الدرجات بَعْضُ أَصْحَابِنَا عَمَّنْ رَوَى عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ وَ حُمْرَانَ قَالا كَانَ يُجَالِسُنَا رَجُلٌ مِنْ أَصْحَابِنَا فَلَمْ يَكُنْ يَسْمَعُ بِحَدِيثٍ إِلَّا قَالَ سَلِّمُوا حَتَّى لُقِّبَ فَكَانَ كُلَّمَا جَاءَ قَالُوا قَدْ جَاءَ سَلِّمْ
‘Basaair Al Darajaat’ – One of our companions, from one who reported, from Sa’albat, from Zurara and Humran who both said,
‘A man from our companions used to sit with us, and he would not happen to hear a Hadeeth except he would say, ‘I submit’, to the extent that they nicknamed him, every time he came, they would say, ‘The submitter has come’.
فَدَخَلَ حُمْرَانُ وَ زُرَارَةُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ إِنَّ رَجُلًا مِنْ أَصْحَابِنَا إِذَا سَمِعَ شَيْئاً مِنْ أَحَادِيثِكُمْ قَالَ سَلِّمُوا حَتَّى لُقِّبَ وَ كَانَ إِذَا جَاءَ قَالُوا جَاءَ سَلِّمْ
Humran and Zurara went over to Abu Ja’far-asws, and he-asws said: ‘There is a man from our companions, whenever he hears anything from your-asws Ahadeeth, he says, ‘I submit’, until he was nicknamed, and whenever he came, they would say, ‘The submitter has come’.
فَقَالَ أَبُو جَعْفَرٍ ع قَدْ أَفْلَحَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ
Abu Ja’far-asws said: ‘The submitters have succeeded. Surely the submitters, they are the excellent ones’’.[319]
72- ير، بصائر الدرجات أَحْمَدُ عَنِ الْبَرْقِيِّ وَ الْأَهْوَازِيِّ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ أَخِي أُدَيْمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ رَجُلًا مِنْ مَوَالِي عُثْمَانَ كَانَ شَتَّاماً لِعَلِيٍّ ع فَحَدَّثَنِي مَوْلًى لَهُمْ يَأْتِينَا وَ يُبَايِعُنَا أَنَّهُ حِينَ أُحْضِرَ قَالَ مَا لِي وَ لَهُمْ
‘Basaair Al Darajaat’ – Ahmad, from Al Barqy and Al Ahwazy, from Al Nazar, from Yahya Al Halby, from Ayoub Ibn Al Hurr, brother of Adeym who said,
‘I heard Abu Ja’far-asws saying: ‘A man from the slaves of Usman used to keep on insulting Ali-asws. So it was narrated to me-asws by a friend of theirs who has pledged allegiance to us-asws when he (the insulter) was present. (He-asws said): ‘What is it to me-asws and them?’
قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا آمَنَ هَذَا
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! This one is not safe?’
قَالَ فَقَالَ أَ مَا تَسْمَعُ قَوْلَ اللَّهِ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ إِلَّا أَنَّهُ قَالَ هَيْهَاتَ هَيْهَاتَ لَا وَ اللَّهِ حَتَّى يَكُونَ الشَّكُّ فِي الْقَلْبِ وَ إِنْ صَامَ وَ صَلَّى
He (the narrator) said, ‘He-asws said: ‘But, have you not heard the Words of Allah-azwj: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them [4:65]?’ Except he-asws said: ‘No, by Allah-azwj! Until (no doubt) the doubt will occur in the heart, and even if he Fasts and prays Salat’’.[320]
73- ير، بصائر الدرجات عَنْهُ عَنِ الْأَهْوَازِيِّ عَنِ النَّضْرِ عَنِ ابْنِ مُسْكَانَ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَدْ أَفْلَحَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ
‘Basaair Al Darajaat’ – From him, from Al Ahwazy, from Al Nazar, from Ibn Muskan, from Zareys,
‘From Abu Ja’far-asws having said: ‘The submitters have succeeded. The submitters (to the Hadeeth), they are the excellent ones’’.[321]
74- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع تَرَكْتَ مَوَالِيَكَ مُخْتَلِفِينَ يَتَبَرَّأُ بَعْضُهُمْ مِنْ بَعْضٍ قَالَ مَا أَنْتَ وَ ذَاكَ إِنَّمَا كُلِّفَ النَّاسُ ثَلَاثَةً مَعْرِفَةَ الْأَئِمَّةِ وَ التَّسْلِيمَ لَهُمْ فِيمَا يَرِدُ عَلَيْهِمْ وَ الرَّدَّ إِلَيْهِمْ فِيمَا اخْتَلَفُوا فِيهِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Sadeyr who said,
‘I said to Abu Ja’far-asws, ‘I left the ones in your-asws Wilayah differing, disavowing from each other’. He-asws said: ‘What is it to you and that? But rather, the people are encumbered with three (things) – recognising the Imam-asws, and the submission for them-asws in whatever is referred to them, and the referring back to them-asws in whatever they are differing in’’.[322]
75- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ السَّمَنْدَلِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ الْأَشَلِّ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا سَالِمُ إِنَّ الْإِمَامَ هَادٍ مَهْدِيٌّ لَا يُدْخِلُهُ اللَّهُ فِي عَمَاءٍ وَ لَا يَحْمِلُهُ عَلَى هَيْئَةٍ لَيْسَ لِلنَّاسِ النَّظَرُ فِي أَمْرِهِ وَ لَا التَّخَيُّرُ عَلَيْهِ وَ إِنَّمَا أُمِرُوا بِالتَّسْلِيمِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Muhammad Bin Hamad Al Samandaly, from Abdul Rahman Ibn Salim Al Ashal, from his father who said,
‘Abu Ja’far-asws said: ‘O Salim! The Imam-asws is a guide, a Guided one-asws. Neither will Allah-azwj Include him-asws in blindness nor Carrying him-asws upon a sin. It isn’t for the people, the looking into his-asws matter, nor the choice upon him-asws, but rather, they have been Commanded with the submission’’.[323]
76- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا قَالَ هُمُ الْأَئِمَّةُ وَ يَجْرِي فِيمَنِ اسْتَقَامَ مِنْ شِيعَتِنَا وَ سَلَّمَ لِأَمْرِنَا وَ كَتَمَ حَدِيثَنَا عِنْدَ عَدُوِّنَا فَتَسْتَقْبِلُهُمُ الْمَلَائِكَةُ بِالْبُشْرَى مِنَ اللَّهِ بِالْجَنَّةِ
Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Abu Baseer,
‘From Abu Abdullah-asws about the Words of Allah-azwj the Exalted: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve [41:30]. He-asws said: ‘They-asws are the Imams-asws, and its flows among the ones who are steadfast from our-asws Shias, and submit to our-asws orders, and conceal our-asws Ahadeeth in the presence of our-asws enemies, so the Angels would welcome them with the glad tidings from Allah-azwj with the Paradise.
وَ قَدْ وَ اللَّهِ مَضَى أَقْوَامٌ كَانُوا عَلَى مِثْلِ مَا أَنْتُمْ عَلَيْهِ مِنَ الدِّينِ فَاسْتَقَامُوا وَ سَلَّمُوا لِأَمْرِنَا وَ كَتَمُوا حَدِيثَنَا وَ لَمْ يُذِيعُوهُ عِنْدَ عَدُوِّنَا وَ لَمْ يَشُكُّوا كَمَا شَكَكْتُمْ فَاسْتَقْبَلَهُمُ الْمَلَائِكَةُ بِالْبُشْرَى مِنَ اللَّهِ بِالْجَنَّةِ
By Allah-azwj! And a people have passed who were upon the like of what you (Shias) are upon from the Religion, and they were steadfast, and they submitted to our-asws orders, and they concealed our-asws Ahadeeth, and they did not broadcast it in the presence of our-asws enemies, and they did not complain like what you are complaining, so the Angels welcomed them with the glad tidings from Allah-azwj with the Paradise’’.[324]
77- ير، بصائر الدرجات أَيُّوبُ بْنُ نُوحٍ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عُبَيْدَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَنْ سَمِعَ مِنْ رَجُلٍ أَمْراً لَمْ يُحِطْ بِهِ عِلْماً فَكَذَّبَ بِهِ وَ مِنْ أَمْرِهِ الرِّضَا بِنَا وَ التَّسْلِيمُ لَنَا فَإِنَّ ذَلِكَ لَا يُكْفِرُهُ.
Ayoub Bin Nuh, from Safwan, from Musa Bin Bakr, from Zurara, from Abu Ubeyda who said,
‘Abu Ja’far-asws said: ‘One who hears a matter from a man, his knowledge does not encompass with it, and from his matters is the agreement with us-asws and the submission to us-asws, so that one, he is not denying it’’.[325]
78- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ: دَخَلْتُ أَنَا وَ الْحَارِثُ بْنُ الْمُغِيرَةِ وَ غَيْرُهُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ الْحَارِثُ إِنَّ هَذَا يَعْنِي مَنْصُورَ الصَّيْقَلِ لَا يُرِيدُ إِلَّا أَنْ يَسْمَعَ حَدِيثَنَا فَوَ اللَّهِ مَا يَدْرِي مَا يَقْبَلُ مِمَّا يَرُدُّ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Sinan, from Mansour Al Sayqal who said,
‘I and Al-Haris Ibn Al-Mugheira and someone else came to Abu Abdullah-asws, Al-Haris said to him-asws: ‘This one’ – meaning Mansour Al-Sayqal – ‘Does not want except to listen to our Ahadeeth. By Allah-azwj! He does not know what he accepts and what he rejects’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا الرَّجُلُ مِنَ الْمُسَلِّمِينَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ
Abu Abdullah-asws said: ‘This is the man from the submitters. Surely the submitters, they are the excellent ones’’.[326]
79- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سَلَمَةَ بْنِ حَيَّانَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا أَبَا الصَّبَّاحِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَدْ أَفْلَحَ الْمُسَلِّمُونَ قَالَهَا ثَلَاثاً وَ قُلْتُهَا ثَلَاثاً ثُمَّ قَالَ إِنَّ الْمُسَلِّمِينَ هُمُ الْمُنْتَجَبُونَ يَوْمَ الْقِيَامَةِ هُمْ أَصْحَابُ الْحَدِيثِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Qasim Bin Muhammad, from Salmat Bin Hayan, from Abu Al Sabah Al Kanany who said,
‘I was in the presence of Abu Abdullah-asws, and he-asws said: ‘O Abu Al-Sabah! The Mominoun have succeeded [23:1]’. Abu Abdullah-asws said: ‘The submitters have succeeded’ – saying it thrice, and I said it thrice, then he-asws said: ‘The submitters, they would be the excellent ones on the Day of Qiyamah, they are companions of the Hadeeth’’.[327]
80- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنَّ عِنْدَنَا رَجُلًا يُسَمَّى كُلَيْباً فَلَا نَتَحَدَّثُ عَنْكُمْ شَيْئاً إِلَّا قَالَ أَنَا أُسَلِّمُ فَسَمَّيْنَاهُ كُلَيْبَ التَّسْلِيمِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Hamad Bin Isa, from Al Husayn Bin Al Mukhtar, from Zayd Al Shaham,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘There is a man with us called Kaleyba. We do not narrate anything from you-asws, except he says, ‘I submit’. So we named him as ‘Kaleyb the submitter’’.
قَالَ فَتَرَحَّمَ عَلَيْهِ ثُمَّ قَالَ أَ تَدْرُونَ مَا التَّسْلِيمُ فَسَكَتْنَا فَقَالَ هُوَ وَ اللَّهِ الْإِخْبَاتُ قَوْلُ اللَّهِ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ أَخْبَتُوا إِلى رَبِّهِمْ
‘He-asws said: ‘You should be merciful to him’. Then he-asws said: ‘Do you know what is the submission?’ We were silent, so he-asws said: ‘By Allah-azwj! It is the humbleness (as per) the Words of Allah-azwj: Surely, those who are believing and are doing righteous deeds and are humbling to their Lord [11:23]’’.[328]
81- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ بَشِيرٍ الدَّهَّانِ قَالَ سَمِعْتُ كَلَاماً يَقُولُ قَالَ أَبُو جَعْفَرٍ ع قَدْ أَفْلَحَ الْمُؤْمِنُونَ أَ تَدْرِي مَنْ هُمْ قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Hamad Bin Isa, from Mansour Bin Yunus, from Bashir Al Dahan who said, ‘I heard Kalama saying,
‘Abu Ja’far-asws said: ‘The Mominoun have succeeded [23:1], do you know who they are?’ I said, ‘May I be sacrificed for you-asws! You-asws are more knowing’.
قَالَ قَدْ أَفْلَحَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ
He-asws said: ‘The submitters have succeeded. Surely the submitters, they are the excellent ones’’.[329]
82- ير، بصائر الدرجات عَنْهُ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ مِنْ قُرَّةِ الْعَيْنِ التَّسْلِيمَ إِلَيْنَا أَنْ تَقُولُوا لِكُلِّ مَا اخْتَلَفَ عَنَّا أَنْ تَرُدُّوا إِلَيْنَا
‘Basaair Al Darajaat’ – From him, from Umar Bin Abdul Aziz, from Jameed Bin Daraj,
‘From Abu Abdullah-asws: ‘From the delight of the eyes of the submission to us-asws is that you should be saying for all what you differ in (Ahadeeth) from us-asws, that you should be referring back to us-asws’’.[330]
83- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَ تَدْرِي بِمَا أُمِرُوا أُمِرُوا بِمَعْرِفَتِنَا وَ الرَّدِّ إِلَيْنَا وَ التَّسْلِيمِ لَنَا
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Safwan, from Dawood Bin Farqad, from Zayd,
‘From Abu Abdullah-asws having said: ‘Do you know with what they have been Commanded? They have been Commanded with our-asws recognition, and the referring back to us-asws, and the submission to us-asws’’.[331]
84- سن، المحاسن مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ حَمَّادِ بْنِ عِيسَى وَ مَنْصُورِ بْنِ يُونُسَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ كَامِلٍ التَّمَّارِ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَدْ أَفْلَحَ الْمُؤْمِنُونَ أَ تَدْرِي مَنْ هُمْ قُلْتُ أَنْتَ أَعْلَمُ
‘Al Mahasin’ – Muhammad Bin Abdul Hameed, from Hamad Bin Isa, and Mansour Bin Yunus, from Bashir Al Dahan, from Kamil Al Tammar who said,
‘Abu Ja’far-asws said: ‘The Mominoun have succeeded [23:1], do you know who they are?’ I said, ‘May I be sacrificed for you-asws! You-asws are more knowing’.
قَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ وَ الْمُؤْمِنُ غَرِيبٌ ثُمَّ قَالَ طُوبَى لِلْغُرَبَاءِ
He-asws said: ‘The believer, the submitters have succeeded. Surely the submitters, they are the excellent ones. And the Momin is a stranger’. Then he-asws said: ‘Beatitude to the strangers’’.[332]
85- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ كَامِلٍ التَّمَّارِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا كَامِلُ الْمُؤْمِنُ غَرِيبٌ الْمُؤْمِنُ غَرِيبٌ ثُمَّ قَالَ أَ تَدْرِي مَا قَوْلُ اللَّهِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ
‘Al Mahasin’ – My father, from Ali Bin Al Numan, from Ibn Muskan, from Kamil Al Tammar who said,
‘Abu Ja’far-asws said: ‘O Kamil! The Momin is a stranger. The Momin is a stranger’. Then he-asws said: ‘Do you know what (is Meant by) the Words of Allah-azwj: The Mominoun have succeeded [23:1]?’
قُلْتُ قَدْ أَفْلَحُوا فَازُوا وَ دَخَلُوا الْجَنَّةَ
I said, ‘They have succeeded, and won, and entered the Paradise’.
فَقَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ النُّجَبَاءُ
He-asws said: ‘They have succeeded, the Momineen, the submitters. Surely the submitters are the excellent ones’’.[333]
86- سن، المحاسن أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سَلَمَةَ بْنِ حَيَّانَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ إِلَّا أَنَّهُ قَالَ يَا أَبَا الصَّبَّاحِ إِنَّ الْمُسَلِّمِينَ هُمُ الْمُنْتَجَبُونَ يَوْمَ الْقِيَامَةِ هُمْ أَصْحَابُ النَّجَائِبِ
‘Al Mahasin’ – My father, from Al Qasim Bin Muhammad, from Salmat Bin Hayan, from Abu Al Sabah Al Kanany,
‘From Abu Abdullah-asws – similar to it, except he-asws said: ‘O Abu Al-Sabah! The submitters, they are the excellent ones on the Day of Qiyamah, they are the owners of the excellency’’.[334]
87- سن، المحاسن بَعْضُ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُلُّ مَنْ تَمَسَّكَ بِالْعُرْوَةِ الْوُثْقَى فَهُوَ نَاجٍ قُلْتُ مَا هِيَ قَالَ التَّسْلِيمُ
‘Al Mahasin’ – One of our companions raising it, said,
‘Abu Abdullah-asws said: ‘Every one who attached to the most trustworthy Handhold [31:22], so he attains salvation’. I said, ‘What is it?’ He-asws said: ‘The submission.[335]
88- سن، المحاسن أَبِي عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً قَالَ الصَّلَاةُ عَلَيْهِ وَ التَّسْلِيمُ لَهُ فِي كُلِّ شَيْءٍ جَاءَ بِهِ
‘Al Mahasin’ – My father, from Sa’dan Bin Muslim, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]. He-asws said: ‘The Salawat upon him-saww and the submission to him-saww in all things he-saww came with’’.[336]
89- سن، المحاسن عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً قَالَ التَّسْلِيمُ الرِّضَا وَ الْقُنُوعُ بِقَضَائِهِ
‘Al Mahasin’ – A number of our companions, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65]. He-asws said: ‘The submission is the pleasure, and the contentment with his-saww judgment’’.[337]
90- سن، المحاسن أَبِي عَنْ صَفْوَانَ بْنِ يَحْيَى وَ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ الْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ أَنَّ قَوْماً عَبَدُوا اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ وَ حَجُّوا الْبَيْتَ وَ صَامُوا شَهْرَ رَمَضَانَ ثُمَّ قَالُوا لِشَيْءٍ صَنَعَهُ اللَّهُ أَوْ صَنَعَهُ النَّبِيُّ ص أَلَّا صَنَعَ خِلَافَ الَّذِي صَنَعَ أَوْ وَجَدُوا ذَلِكَ فِي قُلُوبِهِمْ لَكَانُوا بِذَلِكَ مُشْرِكِينَ
‘Al Mahasin’ – My father, from Safwan Bin Yahya, and Al Bazanty, from hamad Bin Usman, from Abdullah Al Kahily who said,
Abu Abdullah-asws said: ‘If a people were to worship Allah-azwj Alone, not Associating to Him-azwj, and they establish the Salat, and they give the Zakat, and they perform Hajj of the House (Kabah), and they Fast the Month of Ramazan, then they said for a thing Allah-azwj has Done, or the Prophet-saww has done, ‘Why didn’t he-saww do differently to that which he-saww did?’, or find that in their hearts, they would become Polytheists due to that!’
ثُمَّ تَلَا فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ عَلَيْكُمْ بِالتَّسْلِيمِ
Then he-asws recited: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65]’. Then he (the narrator) said, ‘Abu Abdullah-asws said: ‘And upon you is to be with the submission’’.[338]
91- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً فَقَالَ أَثْنُوا عَلَيْهِ وَ سَلِّمُوا لَهُ
‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from the one who mentioned it,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]. He-asws said: ‘Extoll praise upon him-saww and submit to him-saww’.
قُلْتُ فَكَيْفَ عَلِمَتِ الرُّسُلُ أَنَّهَا رُسُلٌ قَالَ كُشِفَ عَنْهَا الْغِطَاءُ
I said, ‘How does the Rasool-as know he-as is a Rasool-as?’ He-asws said: ‘The cover is Removed from him-as’.
قُلْتُ بِأَيِّ شَيْءٍ عَلِمَ الْمُؤْمِنُ أَنَّهُ مُؤْمِنٌ قَالَ بِالتَّسْلِيمِ لِلَّهِ وَ الرِّضَا بِمَا وَرَدَ عَلَيْهِ مِنْ سُرُورٍ وَ سَخَطٍ
I said, ‘With which thing does the Momin know he is a Momin?’ He-asws said: ‘By the submission to Allah-azwj, and the pleasure with whatever is referred to him, from the joy and the anger’’.[339]
92- يج، الخرائج و الجرائح أَخْبَرَنَا جَمَاعَةٌ مِنْهُمُ السَّيِّدَانِ الْمُرْتَضَى وَ الْمُجْتَبَى ابْنَا الدَّاعِي وَ الْأُسْتَادَانِ أَبُو الْقَاسِمِ وَ أَبُو جَعْفَرٍ ابْنَا كُمَيْحٍ عَنِ الشَّيْخِ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنْ أَبِيهِ عَنِ الصَّدُوقِ عَنْ سَعْدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ مَنِيعِ بْنِ الْحَجَّاجِ عَنْ حُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ فَضَّلَ أُولِي الْعَزْمِ مِنَ الرُّسُلِ بِالْعِلْمِ عَلَى الْأَنْبِيَاءِ وَ وَرَّثَنَا عِلْمَهُمْ وَ فَضَّلَنَا عَلَيْهِمْ فِي فَضْلِهِمْ وَ عَلَّمَ رَسُولَ اللَّهِ ص مَا لَا يَعْلَمُونَ وَ عَلَّمَنَا عِلْمَ رَسُولِ اللَّهِ
It was informed to us by a group of them, the two chiefs, Al Murtaza and Al Mujtaba, two sons of Al Daie, and the two teachers, Abu Al Qasim and Abu Ja’far two sons of Kameeh, from the sheykh Abu Abdullah Ja’far Bin Muhammad Bin Al Abbas, form his father, from Al Sadouq, from Sa’ad, from Ali Bin Muhammad Bin Sa’ad, from Hamdan Bin Suleyman, from Abdullah Ibn Muhammad Al Yamani, from Manie Bin Al Hajjaj, from Husayn Bin Ulwan,
‘From Abu Abdullah-asws having said: ‘Allah-saww Merited the Determined Ones (Ul Al-Azam) from the Rasools-as with the knowledge over the (rest of the) Prophets-as, and we-asws inherited their-as knowledge, and He-azwj merited us-asws over them-as in their-as merits, and Rasool-Allah-saww knew what they-as were not knowing, and our-asws knowledge is the knowledge of Rasool-Allah-saww.
فَرَوَيْنَا لِشِيعَتِنَا فَمَنْ قَبِلَ مِنْهُمْ فَهُوَ أَفْضَلُهُمْ وَ أَيْنَمَا نَكُونُ فَشِيعَتُنَا مَعَنَا
We-asws report to our-asws Shias, and the one from them who accepts, so he would be the most superior of them, and wherever we-asws happen to be, our-asws Shias would be with us-asws’’.[340]
93- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قَالَ أَبُو الْحَسَنِ الْأَوَّلُ ع كَيْفَ تَقْرَأُ هَذِهِ الْآيَةَ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ مَا ذَا
‘Tafseer Al Ayyashi’ – From Al Husayn Bin Khalid who said,
‘Abu Al-Hassan-asws the 1st said: ‘How do you recite this Verse? O you who believe! Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102]. What is that?’
قُلْتُ مُسْلِمُونَ
I said, ‘The Muslims’.
فَقَالَ سُبْحَانَ اللَّهِ يُوقِعُ عَلَيْهِمُ الْإِيمَانَ فَسَمَّاهُمْ مُؤْمِنِينَ ثُمَّ يَسْأَلُهُمُ الْإِسْلَامَ وَ الْإِيمَانُ فَوْقَ الْإِسْلَامِ
He-asws said: ‘Glory be to Allah-azwj! The Eman occurred upon them, so He-azwj Named them as believers, then He-asws Asked them for Al Islam (to be Muslims)? And the Eman is above Al Islam?’
قُلْتُ هَكَذَا يُقْرَأُ فِي قِرَاءَةِ زَيْدٍ
I said, ‘Like that is read in the recitation of Zayd’.
قَالَ إِنَّمَا هِيَ فِي قِرَاءَةِ عَلِيٍّ ع وَ هُوَ التَّنْزِيلُ الَّذِي نَزَلَ بِهِ جَبْرَئِيلُ عَلَى مُحَمَّدٍ ص إِلَّا وَ أَنْتُمْ مُسَلِّمُونَ لِرَسُولِ اللَّهِ ص ثُمَّ الْإِمَامِ مِنْ بَعْدِهِ
He-asws said: ‘But rather, it is in the recitation of Ali-asws, and it is the revelation which Jibraeel-as descended with upon Muhammad-saww: “and do not be dying except and you are submitters to Rasool-Allah, then the Imam after him [3:102]’’.[341]
94- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَى مُحَمَّدٌ وَ آلُ مُحَمَّدٍ وَ يُسَلِّمُوا تَسْلِيماً
‘Tafseer Al Ayyashi’ – From Jabir,
‘From Abu Ja’far-asws: ‘But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what is judged by Muhammad and the Progeny of Muhammad and they accept submissively [4:65]’’.[342]
95- شي، تفسير العياشي عَنْ أَيُّوبَ بْنِ حُرٍّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي قَوْلِهِ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ إِلَى قَوْلِهِ وَ يُسَلِّمُوا تَسْلِيماً فَحَلَفَ ثَلَاثَةَ أَيْمَانٍ مُتَتَابِعاً لَا يَكُونُ ذَلِكَ حَتَّى يَكُونَ تِلْكَ النُّكْتَةُ السَّوْدَاءُ فِي الْقَلْبِ وَ إِنْ صَامَ وَ صَلَّى
‘Tafseer Al Ayyashi’ – From Ayoub Bin Hurr who said,
‘I heard Abu Abdullah-asws saying regarding His-azwj Words: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves – up to His-azwj Words: and they accept submissively [4:65], so He-azwj Swore three Oaths consecutively. That (submission) cannot happen to be so long as that black spot happens to be in the heart, and even if he Fasts and prays (Salat)’’.[343]
96- سر، السرائر مِنْ كِتَابِ أُنْسِ الْعَالِمِ لِلصَّفْوَانِيِّ رُوِيَ عَنْ مَوْلَانَا الصَّادِقِ ع أَنَّهُ قَالَ خَبَرٌ تَدْرِيهِ خَيْرٌ مِنْ أَلْفٍ تَرْوِيهِ
‘Al Saraair’ – From the book of Anas, Al Aalim Al Safwany,
‘It is reported from our-asws Master Al-Sadiq-asws having said: ‘A Hadeeth you know is better than a thousand you report’’.[344]
97- وَ قَالَ ع فِي حَدِيثٍ آخَرَ عَلَيْكُمْ بِالدِّرَايَاتِ لَا بِالرِّوَايَاتِ
And he-asws said in another Hadeeth: ‘Upon you is to be with the knowledge (of the Hadeeth), not just reporting (only)’’.[345]
98- وَ رُوِيَ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع رُوَاةُ الْكِتَابِ كَثِيرٌ وَ رُعَاتُهُ قَلِيلٌ فَكَمْ مِنْ مُسْتَنْسِخٍ لِلْحَدِيثِ مُسْتَغِشٌّ لِلْكِتَابِ وَ الْعُلَمَاءُ تَحْزُنُهُمُ الدِّرَايَةُ وَ الْجُهَّالُ تَحْزُنُهُمُ الرِّوَايَةُ
And it is reported from Talha Bin Zayd who said,
‘Abu Abdullah-asws said: ‘The reporters of the book are many, and its followers are few, so how many are the ones advisers of the Hadeeth, falsifiers of the book, and the knowers aggrieve the scholars, and the reports aggrieve the ignorant ones.[346]
99- شي، تفسير العياشي فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قِيلَ لَهُ وَ أَنَا عِنْدَهُ إِنَّ سَالِمَ بْنَ أَبِي حَفْصَةَ يَرْوِي عَنْكَ أَنَّكَ تَتَكَلَّمُ عَلَى سَبْعِينَ وَجْهاً لَكَ مِنْهَا الْمَخْرَجُ
In a report of Abu Baseer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘It was said to him-asws, and I was in his-asws presence, ‘Salim Bin Abu Hafs is reporting from you-asws that you-asws tend to speak upon seventy aspects, there be the way out for you-asws (from each of these).
فَقَالَ مَا يُرِيدُ سَالِمٌ مِنِّي أَ يُرِيدُ أَنْ أَجِيءَ بِالْمَلَائِكَةِ فَوَ اللَّهِ مَا جَاءَ بِهِمُ النَّبِيُّونَ وَ لَقَدْ قَالَ إِبْرَاهِيمُ إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيماً وَ مَا كَذَبَ وَ لَقَدْ قَالَ إِبْرَاهِيمُ بَلْ فَعَلَهُ كَبِيرُهُمْ وَ مَا فَعَلَهُ كَبِيرُهُمْ وَ مَا كَذَبَ وَ لَقَدْ قَالَ يُوسُفُ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا وَ مَا كَذَبَ
He-asws said: ‘What does Salim want from me-asws? Does he want that I-asws come with the Angels? By Allah-azwj, (even) the Prophets-as did not come with this! And Ibrahim-as said: So he said: ‘I feel sick’ [37:89], and he-as was not sick and he-as did not lie. And Ibrahim-as has said: He said: ‘But their biggest one did this, so ask them if they could speak’ [21:63], and he (their biggest idol) had not done it, and he-as did not lie’. And Yusuf-as has said: ‘O caravan! You are stealing!’ [12:70], by Allah-azwj they had not stolen, and he-as had not lied’’.[347]
100- ختص، الإختصاص شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا مَثَلُ عَلِيٍّ وَ مَثَلُنَا مِنْ بَعْدِهِ مِنْ هَذِهِ الْأُمَّةِ كَمَثَلِ مُوسَى النَّبِيِّ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ وَ الْعَالِمِ حِينَ لَقِيَهُ وَ اسْتَنْطَقَهُ وَ سَأَلَهُ الصُّحْبَةَ
‘Al Ikhtisas’, from ‘Tafseer Al Ayyashi’ – From Is’haq in Ammar,
‘From Abu Abdullah-asws having said: ‘But rather, an example of Ali-asws and our-asws example from after him-asws, from this community, is like an example of the Prophet Musa-as – unto our Prophet-saww – and the scholar (Al-Khizr-as) when he-as met him-as, and spoke to him-as, and asked him-as for the accompaniment.
فَكَانَ مِنْ أَمْرِهِمَا مَا اقْتَصَّهُ اللَّهُ لِنَبِيِّهِ ص فِي كِتَابِهِ وَ ذَلِكَ أَنَّ اللَّهَ قَالَ لِمُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسالاتِي وَ بِكَلامِي فَخُذْ ما آتَيْتُكَ وَ كُنْ مِنَ الشَّاكِرِينَ ثُمَّ قَالَ وَ كَتَبْنا لَهُ فِي الْأَلْواحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَ تَفْصِيلًا لِكُلِّ شَيْءٍ
It was from their-as matter what story Allah-azwj Related to His-azwj Prophet-saww in His-azwj Book, and that is that Allah-azwj Said to Musa-as: He said: ‘O Musa! I hereby Choose you over the people by My Messages and by My Speech, therefore take what I Give you and be from the grateful ones!” [7:144]. Then He-azwj Said: And We Prescribed to him in the Tablets, Advice from all things and detail of everything [7:145].
وَ قَدْ كَانَ عِنْدَ الْعَالِمِ عِلْمٌ لَمْ يُكْتَبْ لِمُوسَى فِي الْأَلْوَاحِ وَ كَانَ مُوسَى يَظُنُّ أَنَّ جَمِيعَ الْأَشْيَاءِ الَّتِي يَحْتَاجُ إِلَيْهَا وَ جَمِيعَ الْعِلْمِ قَدْ كُتِبَ لَهُ فِي الْأَلْوَاحِ كَمَا يَظُنُّ هَؤُلَاءِ الَّذِينَ يَدَّعُونَ أَنَّهُمْ فُقَهَاءُ وَ عُلَمَاءُ وَ أَنَّهُمْ قَدْ أَثْبَتُوا جَمِيعَ الْعِلْمِ وَ الْفِقْهِ فِي الدِّينِ مِمَّا يَحْتَاجُ هَذِهِ الْأُمَّةُ إِلَيْهِ وَ صَحَّ لَهُمْ عَنْ رَسُولِ اللَّهِ ص وَ عَلِمُوهُ وَ لَفَظُوهُ
And there was the knowledge with the scholar (Al-Khizr-as) which had not been Prescribed to Musa-as in the Tablets, and Musa-as used to think that the entirety of the things which he-as would be needy to, and the entirety of the knowledge had been Written to him-as in the Tablets, just as they are thinking, those who are claiming to be the Fuqaha (jurists), and Ulama (scholars), and that they have affirmed the entirety of the knowledge and the understanding in the Religion, from what this community would be needy to, and it would hold good for them, from Rasool-Allah-saww, and his-saww knowledge, and his-saww words.
وَ لَيْسَ كُلُّ عِلْمِ رَسُولِ اللَّهِ ص عَلِمُوهُ وَ لَا صَارَ إِلَيْهِمْ عَنْ رَسُولِ اللَّهِ ص وَ لَا عَرَفُوهُ وَ ذَلِكَ أَنَّ الشَّيْءَ مِنَ الْحَلَالِ وَ الْحَرَامِ وَ الْأَحْكَامِ يَرِدُ عَلَيْهِمْ فَيُسْأَلُونَ عَنْهُ وَ لَا يَكُونُ عِنْدَهُمْ فِيهِ أَثَرٌ عَنْ رَسُولِ اللَّهِ ص وَ يَسْتَحْيُونَ أَنْ يَنْسُبَهُمُ النَّاسُ إِلَى الْجَهْلِ وَ يَكْرَهُونَ أَنْ يُسْأَلُوا فَلَا يُجِيبُوا فَيَطْلُبَ النَّاسُ الْعِلْمَ مِنْ مَعْدِنِهِ
And it isn’t the case that all of the knowledge of Rasool-Allah-saww was taught to them, nor did it come to them from Rasool-Allah-saww, nor do they understand it, and that is because the thing from the Permissible(s), and the Prohibitions, and the Ordinances were referred to them, and they were asked about it, and there did not happen to be with them any Hadeeth from Rasool-Allah-saww, and they were embarrassed that the people would link them to the ignorance, and they were disliking that they would ask, and they would not be able to answer, and the people would end up seeking the knowledge from its mine.
فَلِذَلِكَ اسْتَعْمَلُوا الرَّأْيَ وَ الْقِيَاسَ فِي دِينِ اللَّهِ وَ تَرَكُوا الْآثَارَ وَ دَانُوا لِلَّهِ بِالْبِدَعِ وَ قَدْ قَالَ رَسُولُ اللَّهِ ص كُلُّ بِدْعَةٍ ضَلَالَةٌ فَلَوْ أَنَّهُمْ إِذْ سُئِلُوا عَنْ شَيْءٍ مِنْ دِينِ اللَّهِ فَلَمْ يَكُنْ عِنْدَهُمْ مِنْهُ أَثَرٌ عَنْ رَسُولِ اللَّهِ ص رَدُّوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ مِنْ آلِ مُحَمَّدٍ وَ الَّذِينَ مَنَعَهُمْ مِنْ طَلَبِ الْعِلْمِ مِنَّا الْعَدَاوَةُ وَ الْحَسَدُ لَنَا
Therefore, due to that, they used the opinions and the analogies in the Religion of Allah-azwj and they left the Ahadeeth, and made it a Religion of Allah-azwj with the innovations. And Rasool-Allah-saww had said: ‘Every innovation is a straying’. If they, when they were asked about something from the Religion of Allah-azwj, and there did not happen to be with them from it any Hadeeth from Rasool-Allah-saww, and if they had referred it to the Rasool and to the (Divine) Authority from them they would have known it, those who can extract it [4:83], from the Progeny-asws of Muhammad-saww. And they prevented them from seeking the knowledge from us-asws, out of the enmity and the envy towards us-asws.
وَ لَا وَ اللَّهِ مَا حَسَدَ مُوسَى الْعَالِمَ وَ مُوسَى نَبِيُّ اللَّهِ يُوحَى إِلَيْهِ حَيْثُ لَقِيَهُ وَ اسْتَنْطَقَهُ وَ عَرَفَهُ بِالْعِلْمِ وَ لَمْ يَحْسُدْهُ كَمَا حَسَدَتْنَا هَذِهِ الْأُمَّةُ بَعْدَ رَسُولِ اللَّهِ ص عِلْمَنَا وَ مَا وَرِثْنَا عَنْ رَسُولِ اللَّهِ ص وَ لَمْ يَرْغَبُوا إِلَيْنَا فِي عِلْمِنَا كَمَا رَغِبَ مُوسَى إِلَى الْعَالِمِ وَ سَأَلَهُ الصُّحْبَةَ لِيَتَعَلَّمَ مِنْهُ الْعِلْمَ وَ يُرْشِدَهُ
And no, by Allah-azwj! Musa-as did not envy the scholar (Al-Khizr-as) – and Musa-as is a Prophet-as, Allah-azwj had Revealed unto him-as – when he-as met him-as, and spoke to him-as, and understood it with the knowledge, and did not envy him-as like what this community envied us-asws, after Rasool-Allah-saww of our-asws knowledge, and what we-asws inherited from Rasool-Allah-saww, and were not desirous to us-asws regarding our-asws knowledge just as Musa-as was desirous to the knowledge of the scholar (Al-Khizr-as), and asked him-as for the accompaniment in order to learn the knowledge from him-as and for him to guide him-as.
فَلَمَّا أَنْ سَأَلَ الْعَالِمَ ذَلِكَ عَلِمَ الْعَالِمُ أَنَّ مُوسَى لَا يَسْتَطِيعُ صُحْبَتَهُ وَ لَا يَحْتَمِلُ عِلْمَهُ وَ لَا يَصْبِرُ مَعَهُ فَعِنْدَ ذَلِكَ قَالَ الْعَالِمُ وَ كَيْفَ تَصْبِرُ عَلى ما لَمْ تُحِطْ بِهِ خُبْراً
When he-as asked the scholar (Al-Khizr-as) that, the scholar said that Musa-as would not be able to tolerate his-as accompaniment, and not tolerate his-as knowledge, nor be patient with him-as. Therefore, during that, the scholar (Al-Khizr-as) said: And how can you have patience upon what news you have not been narrated with?’ [18:68].
فَقَالَ لَهُ مُوسَى وَ هُوَ خَاضِعٌ لَهُ يَسْتَنْطِقُهُ عَلَى نَفْسِهِ كَيْ يَقْبَلَهُ سَتَجِدُنِي إِنْ شاءَ اللَّهُ صابِراً وَ لا أَعْصِي لَكَ أَمْراً وَ قَدْ كَانَ الْعَالِمُ يَعْلَمُ أَنَّ مُوسَى لَا يَصْبِرُ عَلَى عِلْمِهِ
Musa-as said to him-as – and he-as was humbling to him-as, speaking against himself, so that he-as would accept him-as: ‘If Allah so desires it, you will find me patient and I shall not be disobedient to you in any matter’ [18:69]. And the scholar had known that Musa-as would not be patient upon his-as knowledge.
فَكَذَلِكَ وَ اللَّهِ يَا إِسْحَاقَ بْنَ عَمَّارٍ قُضَاةُ هَؤُلَاءِ وَ فُقَهَاؤُهُمْ وَ جَمَاعَتُهُمُ الْيَوْمَ لَا يَحْتَمِلُونَ وَ اللَّهِ عِلْمَنَا وَ لَا يَقْبَلُونَهُ وَ لَا يُطِيقُونَهُ وَ لَا يَأْخُذُونَ بِهِ وَ لَا يَصْبِرُونَ عَلَيْهِ كَمَا لَمْ يَصْبِرْ مُوسَى عَلَى عِلْمِ الْعَالِمِ حِينَ صَحِبَهُ وَ رَأَى مَا رَأَى مِنْ عِلْمِهِ وَ كَانَ ذَلِكَ عِنْدَ مُوسَى مَكْرُوهاً وَ كَانَ عِنْدَ اللَّهِ رِضًا وَ هُوَ الْحَقُّ وَ كَذَلِكَ عِلْمُنَا عِنْدَ الْجَهَلَةِ مَكْرُوهٌ لَا يُؤْخَذُ وَ هُوَ عِنْدَ اللَّهِ الْحَقُّ
Similar to that, O Is’haq Bin Amaar, is the story of these Fuqaha (jurists), and their communities of today. By Allah-azwj! They are not tolerating our-asws knowledge, nor are they accepting it, nor can they afford it, nor are they taking with it, nor are they being patient upon it, just as Musa-as could not be patient upon the knowledge of the scholar (Al-Khizr-as) when he-as accompanied him-as, and saw what he-as saw from his-as knowledge. And that was abhorrent in the presence of Musa-as, and its was agreeable in the Presence of Allah-azwj, and it is the Truth. And similar to that is our-asws knowledge in the presence of the ignoramuses, is abhorrent, they are not taking it, and in the Presence of Allah-azwj it is the Truth’’.[348]
101 ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ جُمْهُورٍ مَعاً عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ بَعْضِ رِجَالِهِ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع خَبَرٌ تَدْرِيهِ خَيْرٌ مِنْ عَشَرَةٍ تَرْوِيهِ إِنَّ لِكُلِّ حَقِيقَةٍ حَقّاً وَ لِكُلِّ صَوَابٍ نُوراً ثُمَّ قَالَ إِنَّا وَ اللَّهِ لَا نَعُدُّ الرَّجُلَ مِنْ شِيعَتِنَا فَقِيهاً حَتَّى يُلْحَنَ لَهُ فَيَعْرِفَ اللَّحْنَ
Muhammad Bin Hamam, and Muhammad Bin Al Husayn Bin Jamhour, both together, from Al Husayn Bin Muhammad Ibn Jamhour, from his father, from one of his men, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘A Hadeeth you know is better than ten you report. For every reality there is a truth, and for every correct thing there is a light’. Then he-asws said: ‘By Allah-azwj! We-asws do not count the man from our-asws Shias as a Faqeeh (understanding one) until it is toned for him, so he recognises the tone’’.[349]
102 كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنِ الْيَقْطِينِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا جَابِرُ حَدِيثُنَا صَعْبٌ مُسْتَصْعَبٌ أَمْرَدُ ذَكْوَانُ وَعْرٌ أَجْرَدُ لَا يَحْتَمِلُهُ وَ اللَّهِ إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ مُؤْمِنٌ مُمْتَحَنٌ
Jibraeel Bin Ahmad, from Al Yaqteeni, from Ali Bin Hasaan, from Abdul Rahman Ibn Kaseer, from Jabir Bin Yazeed who said,
‘Abu Ja’far-asws said: ‘O Jabir! Our-asws Hadeeth are difficult, becoming more difficult, clear, pure, bare, unblemished. By Allah-azwj! None can bear it except a Mursil Prophet-as, or an Angel of Proximity, or a Tested Momin.
فَإِذَا وَرَدَ عَلَيْكَ يَا جَابِرُ شَيْءٌ مِنْ أَمْرِنَا فَلَانَ لَهُ قَلْبُكَ فَاحْمَدِ اللَّهَ وَ إِنْ أَنْكَرْتَهُ فَرُدَّهُ إِلَيْنَا أَهْلَ الْبَيْتِ وَ لَا تَقُلْ كَيْفَ جَاءَ هَذَا وَ كَيْفَ كَانَ وَ كَيْفَ هُوَ فَإِنَّ هَذَا وَ اللَّهِ الشِّرْكُ بِاللَّهِ الْعَظِيمِ
O Jabir! So when something from our-asws matter is referred to you, and your heart inclines towards it, then praise Allah-azwj, and if it denies it, then refer it back to us-asws the People-asws of the Household, and do not say, ‘How has this come?’ And, ‘How was it, and how is it?’ For, in this, by Allah-azwj, is the shirk (association) with Allah-azwj the Magnificent’’.[350]
103 كش، رجال الكشي ابْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ وَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع وَ أَنَا عِنْدَهُ إِنَّ سَالِمَ بْنَ أَبِي حَفْصَةَ يَرْوِي عَنْكَ أَنَّكَ تَتَكَلَّمُ عَلَى سَبْعِينَ وَجْهاً لَكَ مِنْ كُلِّهَا الْمَخْرَجُ
‘Rijal’ of Al Kashi – Ibn Masoud, from Ali Bin Al-Hassan, from Al Abbas Bin Aamir, and Ja’far Ibn Muhammad Bin Hakeyn, from Aban Bin Usman, from Abu Baseer who said,
‘It was said to Abu Abdullah-asws, and I was in his-asws presence, ‘Salim Bin Abu Hafs is reporting from you-asws that you-asws tend to speak upon seventy aspects, there being a way out for you from all of these’.
قَالَ فَقَالَ مَا يُرِيدُ سَالِمٌ مِنِّي أَ يُرِيدُ أَنْ أَجِيءَ بِالْمَلَائِكَةِ فَوَ اللَّهِ مَا جَاءَ بِهَا النَّبِيُّونَ وَ لَقَدْ قَالَ إِبْرَاهِيمُ إِنِّي سَقِيمٌ وَ اللَّهِ مَا كَانَ سَقِيماً وَ مَا كَذَبَ وَ لَقَدْ قَالَ إِبْرَاهِيمُ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا وَ مَا فَعَلَهُ وَ مَا كَذَبَ وَ لَقَدْ قَالَ يُوسُفُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَارِقِينَ وَ مَا كَذَبَ
He (the narrator) said, ‘He-asws said: ‘What does Salim want from me-asws? Does he want that I-asws should come with the Angels? By Allah-azwj! (Even) the Prophets-as did not come with it. And Ibrahim-as said: So he said: ‘I feel sick’ [37:89], and he-as was not sick and he-as did not lie. And Ibrahim-as has said: He said: ‘But their biggest one did this, so ask them if they could speak’ [21:63], and he (their biggest idol) had not done it, and he-as did not lie’. And Yusuf-as has said: ‘O caravan! You are stealing!’ [12:70], by Allah-azwj they had not stolen, and he-as had not lied’’.[351]
104 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 ع وَ هُوَ فِي الْحَبْسِ أَمَّا بَعْدُ فَإِنَّكَ امْرُؤٌ نَزَّلَكَ اللَّهُ مِنْ آلِ مُحَمَّدٍ بِمَنْزِلَةٍ خَاصَّةٍ بِمَا أَلْهَمَكَ مِنْ رُشْدِكَ وَ بَصَّرَكَ مِنْ أَمْرِ دِينِكَ بِتَفْضِيلِهِمْ وَ رَدِّ الْأُمُورِ إِلَيْهِمْ وَ الرِّضَا بِمَا قَالُوا فِي كَلَامٍ طَوِيلٍ
Hamdawiya, from Al-Hassan Bin Musa, from Ismail Bin Mihran, from Muhammad Ibn Mansour, from Ali Bin Suweyd Al Saie who said,
‘Abu Al-Hassan-asws wrote to me, while he-asws was in the prison, ‘However, you are a man, Allah-azwj Descended you from the Progeny-asws of Muhammad-saww at a special status with what He-azwj Inspired you from your guidance and your insight, from the matter of your Religion due to your preferring them-asws and referring the matters to them-asws, and the pleasure with whatever they-asws say’ – in a lengthy speech.
وَ قَالَ وَ ادْعُ إِلَى صِرَاطِ رَبِّكَ فِينَا مَنْ رَجَوْتَ إِجَابَتَهُ وَ وَالِ آلَ مُحَمَّدٍ وَ لَا تَقُلْ لِمَا بَلَغَكَ عَنَّا أَوْ نُسِبَ إِلَيْنَا هَذَا بَاطِلٌ وَ إِنْ كُنْتَ تَعْرِفُ خِلَافَهُ فَإِنَّكَ لَا تَدْرِي لِمَ قُلْنَاهُ وَ عَلَى أَيِّ وَجْهٍ وَصَفْنَاهُ آمِنْ بِمَا أَخْبَرْتُكَ وَ لَا تُفْشِ مَا اسْتَكْتَمْتُكَ أُخْبِرُكَ أَنَّ مِنْ أَوْجَبِ حَقِّ أَخِيكَ أَنْ لَا تَكْتُمَهُ شَيْئاً يَنْفَعُهُ لَا مِنْ دُنْيَاهُ وَ لَا مِنْ آخِرَتِهِ
And he-asws said: ‘And call to the Path of your Lord-azwj regarding us-asws from trusting its answer, and befriending the Progeny-asws of Muhammad-saww; and you should not say to what reaches you from us-asws, or linked to us-asws, ‘This is false’, and even if you recognise its opposite, for you don’t know why we-asws said it, and upon which aspect have we-asws described it? Believe in what I-asws inform you, and do not expose what I-asws tell you to conceal. I-asws inform you that from the most Obligatory of the rights of your brother is that you will not conceal anything beneficial from him, neither from his world nor from his Hereafter’’.[352]
105 مِنْ كِتَابِ رِيَاضِ الْجِنَانِ، لِفَضْلِ اللَّهِ بْنِ مَحْمُودٍ الْفَارِسِيِّ رَوَى الْمُفَضَّلُ بْنُ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا صُدُورٌ مُشْرِقَةٌ وَ قُلُوبٌ مُنِيرَةٌ وَ أَفْئِدَةٌ سَلِيمَةٌ وَ أَخْلَاقٌ حَسَنَةٌ لِأَنَّ اللَّهَ قَدْ أَخَذَ عَلَى شِيعَتِنَا الْمِيثَاقَ فَمَنْ وَفَى لَنَا وَفَى اللَّهُ لَهُ بِالْجَنَّةِ وَ مَنْ أَبْغَضَنَا وَ لَمْ يُؤَدِّ إِلَيْنَا حَقَّنَا فَهُوَ فِي النَّارِ
From the book Riyaaz Al Jinaan of Fazlullah Bin Mahmoud Al Farsy – ‘It is reported by Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘Our matter is difficult, becoming more difficult. None can bear it except bright chests, and enlightened hearts, and healthy minds, and good mannerisms, because Allah-azwj has Taken the Covenant upon our-asws Shias. So one who fulfils to us-asws, Allah-azwj would Fulfil to him with the Paradise; and one who hates us-asws and does not fulfil our-asws rights to us-asws, so he would be in the Fire.
وَ إِنَّ عِنْدَنَا سِرّاً مِنَ اللَّهِ مَا كَلَّفَ اللَّهُ بِهِ أَحَداً غَيْرَنَا ثُمَّ أَمَرَنَا بِتَبْلِيغِهِ فَبَلَّغْنَاهُ فَلَمْ نَجِدْ لَهُ أَهْلًا وَ لَا مَوْضِعاً وَ لَا حَمَلَةً يَحْمِلُونَهُ حَتَّى خَلَقَ اللَّهُ لِذَلِكَ قَوْماً خُلِقُوا مِنْ طِينَةِ مُحَمَّدٍ وَ ذُرِّيَّتِهِ صَلَّى اللَّهُ عَلَيْهِمْ وَ مِنْ نُورِهِمْ صَنَعَهُمُ اللَّهُ بِفَضْلِ صُنْعِ رَحْمَتِهِ
And with us-asws are Secrets from Allah-azwj. Allah-azwj has not Encumbered anyone with it apart from us-asws. Then He-azwj Commanded us with its delivery, so we-asws delivered it, but we-asws neither found for it any rightful ones, nor a place, nor a bearer who can bear it, until Allah-azwj Created a people for that, having been Created from the essence of Muhammad-saww and his-saww offspring, and from their-asws Light did Allah-azwj Make them with the superior Making of His-azwj Mercy.
فَبَلَّغْنَاهُمْ عَنِ اللَّهِ مَا أَمَرَنَا فَقَبِلُوهُ وَ احْتَمَلُوا ذَلِكَ وَ لَمْ تَضْطَرِبْ قُلُوبُهُمْ وَ مَالَتْ أَرْوَاحُهُمْ إِلَى مَعْرِفَتِنَا وَ سِرِّنَا وَ الْبَحْثِ عَنْ أَمْرِنَا
We-asws delivered it to them from Allah-azwj what He-azwj had Commanded, and they accepted it, and tolerated that and their hearts did not become restless, and their souls inclined to our-asws recognition and our-asws secrets, and the research about our-asws instructions.
وَ إِنَّ اللَّهَ خَلَقَ أَقْوَاماً لِلنَّارِ وَ أَمَرَنَا أَنْ نُبَلِّغَهُمْ ذَلِكَ فَبَلَّغْنَاهُ فَاشْمَأَزَّتْ قَلْبُهُمْ مِنْهُ وَ نَفَرُوا عَنْهُ وَ رَدُّوهُ عَلَيْنَا وَ لَمْ يَحْتَمِلُوهُ وَ كَذَّبُوا بِهِ وَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ ثُمَّ أَطْلَقَ أَلْسِنَتَهُمْ بِبَعْضِ الْحَقِّ فَهُمْ يَنْطِقُونَ بِهِ لَفْظاً وَ قُلُوبُهُمْ مُنْكِرَةٌ لَهُ
And that Allah-azwj Created a people for the Fire, and Commanded us-asws that we-asws deliver that to them, so we-asws delivered it. But, their hearts got constricted from it, and they fled from it, and repelled it upon us-asws and did not tolerate it, and they belied it, and Allah-azwj Sealed upon their hearts, then Notified their tongues with some of the Truth, so they are speaking with it in words, and their hearts are in denial of it’.
ثُمَّ بَكَى ع وَ رَفَعَ يَدَيْهِ وَ قَالَ اللَّهُمَّ إِنَّ هَذِهِ الشِّرْذِمَةَ الْمُطِيعِينَ لِأَمْرِكَ قَلِيلُونَ اللَّهُمَّ فَاجْعَلْ مَحْيَاهُمْ مَحْيَانَا وَ مَمَاتَهُمْ مَمَاتَنَا وَ لَا تُسَلِّطْ عَلَيْهِمْ عَدُوّاً فَإِنَّكَ إِنْ سَلَّطْتَ عَلَيْهِمْ عَدُوّاً لَنْ تُعْبَدَ
Then he-asws wept, and raised his-asws hand and said: ‘O Allah-azwj! These are the fragments of the obedient ones to Your-azwj Command, (very) few. O Allah-azwj! Make their lives to be our-asws lives, and their deaths to be our-asws passing away, and do not let enemies to overcome upon them, for You-azwj, if You-azwj let enemies to overcome upon them, You-azwj will never be worshipped’’.[353]
106 بشا، بشارة المصطفى مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الصَّمَدِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي الْحُسَيْنِ بْنِ أَبِي الطَّيِّبِ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْهَاشِمِيِّ عَنْ عِيسَى عَنْ فَرَجِ بْنِ فَرْوَةَ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ صَالِحِ بْنِ مِيثَمٍ عَنْ أَبِيهِ قَالَ: بَيْنَمَا أَنَا فِي السُّوقِ إِذْ أَتَانِي أَصْبَغُ بْنُ نُبَاتَةَ فَقَالَ وَيْحَكَ يَا مِيثَمُ لَقَدْ سَمِعْتُ مِنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع حَدِيثاً صَعْباً شَدِيداً فَأَيُّنَا نَكُونُ كَذَلِكَ قُلْتُ وَ مَا هُوَ
‘Bashaarat Al-Mustafa-saww’ – Muhammad Bin Ali Bin Abdul Samad, form his father, from his grandfather, from Abu Al Husayn Bin Abu Al Tayyib, from Ahmad Bin Al Qasim Al Hashimy, form Isa, from Faraj Bin Farwa, from Mas’ada Ibn Sadaqa, from Salih Bin Maysam, from his father who said,
‘While I was in the market, when Asbagh Bin Nubata came to me and he said, ‘Woe be upon you, O Maysam! I heard from Amir Al-Momineen Ali-asws Bin Abu Talib-asws, a severely difficult Hadeeth, so how can we be like that?’ I said, ‘And what is it?’
قَالَ سَمِعْتُهُ يَقُولُ إِنَّ حَدِيثَنَا أَهْلَ الْبَيْتِ صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
He said, ‘I heard him-asws saying: ‘Our-asws Hadeeth, of the People-asws of the Household, are difficult, becoming more difficult. None can bear it except for an Angel of Proximity, or a Mursil Prophet-as, or a servant whose heart Allah-azwj Tested for the Eman’.
فَقُمْتُ مِنْ فَوْرَتِي فَأَتَيْتُ عَلِيّاً ع فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ حَدِيثٌ أَخْبَرَنِي بِهِ الْأَصْبَغُ عَنْكَ قَدْ ضِقْتُ بِهِ ذَرْعاً قَالَ وَ مَا هُوَ فَأَخْبَرْتُهُ
I arose immediately and went to Ali-asws, and I said, ‘O Amir Al-Momineen-asws! There is a Hadeeth I have been informed of by Al-Asbagh from you-asws, I have been constricted by it, being uneasy’. He-asws said: ‘And what is it?’ I informed him-asws‘.
قَالَ فَتَبَسَّمَ ثُمَّ قَالَ اجْلِسْ يَا مِيثَمُ أَ وَ كُلُّ عِلْمٍ يَحْتَمِلُهُ عَالِمٌ إِنَّ اللَّهَ تَعَالَى قَالَ لِمَلَائِكَتِهِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً قالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قالَ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ
He (the narrator) said, ‘He-asws smiled, then said: ‘Be seated, O Meysam! Or is every bearer of knowledge a scholar? Allah-azwj the Exalted Said to the Angels: I am going to Make a Caliph in the earth. They said: Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? He said: I Know what you do not know [2:30].
فَهَلْ رَأَيْتَ الْمَلَائِكَةَ احْتَمَلُوا الْعِلْمَ
So, do you see the Angels bearing the knowledge?’
قَالَ قُلْتُ هَذِهِ وَ اللَّهِ أَعْظَمُ مِنْ ذَلِكَ
He (the narrator) said, ‘I said, ‘By Allah-azwj! This is greater than that’.
قَالَ وَ الْأُخْرَى أَنَّ مُوسَى ع أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ التَّوْرَاةَ فَظَنَّ أَنْ لَا أَحَدَ أَعْلَمُ مِنْهُ فَأَخْبَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنَّ فِي خَلْقِي مَنْ هُوَ أَعْلَمُ مِنْكَ وَ ذَاكَ إِذْ خَافَ عَلَى نَبِيِّهِ الْعُجْبَ
He-asws said: ‘And another is that Musa-as, Allah-azwj Mighty and Majestic Revealed the Torah unto him-as, so he-as thought that there is no one more knowledgeable than him-as. Allah-azwj Mighty and Majestic Informed him that: “Among My-azwj creatures there is one who is more knowledgeable than you-as are”, and that is when He-azwj Feared the self-conceitedness upon His-azwj Prophet-as’.
قَالَ فَدَعَا رَبَّهُ أَنْ يُرْشِدَهُ إِلَى الْعَالِمِ قَالَ فَجَمَعَ اللَّهُ بَيْنَهُ وَ بَيْنَ الْخَضِرِ فَخَرَقَ السَّفِينَةَ فَلَمْ يَحْتَمِلْ ذَاكَ مُوسَى وَ قَتَلَ الْغُلَامَ فَلَمْ يَحْتَمِلْهُ وَ أَقَامَ الْجِدَارَ فَلَمْ يَحْتَمِلْهُ
He-asws said: ‘He-as supplicated to his-as Lord-azwj that He-azwj Guides him to the scholar. So Allah-azwj Gathered between him-as and Al-Khizr-as. He (Al-Khizr-as) made a hole in the boat, and Musa-as could not tolerate that, and he-as killed the boy, and he-as could not tolerate it, and he-as straightened the wall, and he-as could not tolerate it.
وَ أَمَّا الْمُؤْمِنُونَ فَإِنَّ نَبِيَّنَا ص أَخَذَ يَوْمَ غَدِيرِ خُمٍّ بِيَدِي قَالَ اللَّهُمَّ مَنْ كُنْتُ مَوْلَاهُ فَإِنَّ عَلِيّاً مَوْلَاهُ فَهَلْ رَأَيْتَ احْتَمَلُوا ذَلِكَ إِلَّا مَنْ عَصَمَهُ اللَّهُ مِنْهُمْ
And as for the Momineen, so our Prophet-saww grabbed my-asws hand on the Day of Ghadeer Khumm and he-saww said: ‘O Allah-azwj! One whose Master I-saww was, so Ali-asws is his Master!’ Do you see anyone tolerating that except the one whom Allah-azwj Protected from them?
فَأَبْشِرُوا ثُمَّ أَبْشِرُوا فَإِنَّ اللَّهَ تَعَالَى قَدْ خَصَّكُمْ بِمَا لَمْ يَخُصَّ بِهِ الْمَلَائِكَةَ وَ النَّبِيِّينَ وَ الْمُرْسَلِينَ فِيمَا احْتَمَلْتُمْ مِنْ أَمْرِ رَسُولِ اللَّهِ ص وَ عِلْمِهِ
Therefore, receive glad tidings! Then receive glad tidings, for Allah-azwj the Exalted has Protected you all with what He-azwj did not even Particularise the Angels, and the Prophets-as, and the Messenger-as with, with regards to what you are bearing from the orders of Rasool-Allah-saww, and his-saww knowledge’’.[354]
107 أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ أَنْ عَلِيَّ بْنَ الْحُسَيْنِ ع قَالَ لِأَبَانِ بْنِ أَبِي عَيَّاشٍ يَا أَخَا عَبْدِ قَيْسٍ فَإِنْ وَضَحَ لَكَ أَمْرٌ فَاقْبَلْهُ وَ إِلَّا فَاسْكُتْ تَسْلَمْ وَ رُدَّ عِلْمَهُ إِلَى اللَّهِ فَإِنَّكَ فِي أَوْسَعَ مِمَّا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
I am saying, ‘And I found in the book of Suleym Bin Qays –
‘Ali-asws Bin Al-Husayn-asws said to Aban Bin Abu Ayyash! O brother of Abdu Qays! So if a matter is clear to you, then accept it, or else, be silent, submitting, and refer its knowledge back to Allah-azwj, for you are in a leeway wider than what is between the sky and the earth’’.[355]
108 وَ وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَاعِيِّ قُدِّسَ سِرُّهُ نَقْلًا مِنْ كِتَابِ الْبَصَائِرِ لِسَعْدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي خَلَفٍ الْقُمِّيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ تَلَا هَذِهِ الْآيَةَ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ الْآيَةَ فَقَالَ لَوْ أَنَّ قَوْماً عَبَدُوا اللَّهَ وَحْدَهُ ثُمَّ قَالُوا لِشَيْءٍ صَنَعَهُ رَسُولُ اللَّهِ ص لِمَ صَنَعَ كَذَا وَ كَذَا أَوْ لَوْ صَنَعَ كَذَا وَ كَذَا خِلَافَ الَّذِي صَنَعَ لَكَانُوا بِذَلِكَ مُشْرِكِينَ
And I found in the handwriting of the sheykh Muhammad Bin Ali Al Jabaie, copied from the book Al Bassair of Sa’ad Bin Abdullah Bin Abu Khalaf Al Qummi, from Al Husayn Bin Saed, from Safwan, from Abdullah Al Kahily,
‘From Abu Abdullah-asws having recited this Verse: But no! By your Lord! They are not believing [4:65] – the Verse, he-asws said: ‘If a people were to worship Allah-azwj Alone, then they say for something which Rasool-Allah-saww did, ‘Why did he-saww do such and such?’ Or, ‘Why didn’t he-saww do such and such differently to which he-saww did?’ They would become Polytheists due to that’.
ثُمَّ قَالَ لَوْ أَنَّهُمْ عَبَدُوا اللَّهَ وَ وَحَّدُوهُ ثُمَّ قَالُوا لِشَيْءٍ صَنَعَهُ رَسُولُ اللَّهِ ص لِمَ صَنَعَ كَذَا وَ كَذَا وَ وَجَدُوا ذَلِكَ مِنْ أَنْفُسِهِمْ لَكَانُوا بِذَلِكَ مُشْرِكِينَ ثُمَّ قَرَأَ الْآيَةَ
Then he-asws said: ‘If they were to worship Allah-azwj and profess His-azwj Oneness, then they say for a thing which Rasool-Allah-saww did, ‘Why did he-saww do such and such?’ And they find that from themselves, they would become Polytheists due to that’. Then he-asws recited the Verse’’.[356]
109 وَ رُوِيَ بِعِدَّةِ أَسَانِيدَ إِلَى أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّ الْمُسْلِمِينَ هُمُ النُّجَبَاءُ
And it is reported by a number of chains going up to Abu Ja’far-asws and Abu Abdullah-asws: ‘The submitters, they are the excellent ones’’.[357]
110 وَ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا يَأْتِينَا مِنْ قِبَلِكُمْ يُعْرَفُ بِالْكَذِبِ فَيُحَدِّثُ بِالْحَدِيثِ فَنَسْتَبْشِعُهُ
And from Sufyan Bin Al Simt who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! A man comes from you-asws, being well known with the lies, and he narrates the Hadeeth, so we are afraid of it’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ لَكَ إِنِّي قُلْتُ لِلَّيْلِ إِنَّهُ نَهَارٌ أَوْ لِلنَّهَارِ إِنَّهُ لَيْلٌ قَالَ لَا
Abu Abdullah-asws said: ‘Is he saying to you, ‘I am saying for the night, that is daytime, or for the day, it is night?’ He said, ‘No’.
قَالَ فَإِنْ قَالَ لَكَ هَذَا إِنِّي قُلْتُهُ فَلَا تُكَذِّبْ بِهِ فَإِنَّكَ إِنَّمَا تُكَذِّبُنِي
He-asws said: ‘Even if he does say this to you, I-asws have said it, do not belie him, for you would rather be belying me-asws’’.[358]
111 وَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع قَالَ سَمِعْتُهُ يَقُولُ لَا تُكَذِّبْ بِحَدِيثٍ أَتَاكُمْ بِهِ مُرْجِئِيٌّ وَ لَا قَدَرِيٌّ وَ لَا خَارِجِيٌّ نَسَبَهُ إِلَيْنَا فَإِنَّكُمْ لَا تَدْرُونَ لَعَلَّهُ شَيْءٌ مِنَ الْحَقِّ فَتُكَذِّبُونَ اللَّهَ عَزَّ وَ جَلَّ فَوْقَ عَرْشِهِ
And from Abu Baseer,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I heard him-asws saying: ‘Do not belie a Hadeeth brought to you by a Murjiite, or a Qadiriite, or a Kharijiite, attributed to us-asws, for you would not be knowing, perhaps it is something from the Truth, and you would be belying Allah-azwj Mighty and Majestic above His-azwj Throne’’.[359]
112 وَ بِخَطِّهِ أَيْضاً قَالَ رَوَى الصَّفْوَانِيُّ رَحِمَهُ اللَّهُ فِي كِتَابِهِ مُرْسَلًا عَنِ الرِّضَا ع أَنَّ الْعِبَادَةَ عَلَى سَبْعِينَ وَجْهاً فَتِسْعَةٌ وَ سِتُّونَ مِنْهَا فِي الرِّضَا وَ التَّسْلِيمِ لِلَّهِ عَزَّ وَ جَلَّ وَ لِرَسُولِهِ وَ لِأُولِي الْأَمْرِ صَلَّى اللَّهُ عَلَيْهِمْ
And by his handwriting as well, he said, ‘It is reported by Al Safwany in his book, with an unbroken chain,
‘From Al-Reza-asws: ‘The worship is upon seventy aspects, and sixty-nine of these are regarding the pleasure and the submission to Allah-azwj Mighty and Majestic, and to Masters of the Command, may the Salawaat of Allah-azwj be upon them-asws’’.[360]
113 نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ لَا تَعِي حَدِيثَنَا إِلَّا صُدُورٌ أَمِينَةٌ وَ أَحْلَامٌ رَزِينَةٌ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘Our-asws matter is difficult, becoming more difficult. None can bear it except a Momin who heart Allah-azwj Tested for the Eman, and our Hadeeth cannot be understood except by faithful chests, and reasonable minds’’.[361]
114 مُنْيَةُ الْمُرِيدِ، قَالَ النَّبِيُّ ص مَنْ رَدَّ حَدِيثاً بَلَغَهُ عَنِّي فَأَنَا مُخَاصِمُهُ يَوْمَ الْقِيَامَةِ فَإِذَا بَلَغَكُمْ عَنِّي حَدِيثٌ لَمْ تَعْرِفُوا فَقُولُوا اللَّهُ أَعْلَمُ
‘Muniyat Al Mureed’ –
‘The Prophet-saww said: ‘One who repels a Hadeeth which has reached him from me-asws, then I-saww will be contending with him on the Day of Qiyamah. So, whenever a Hadeeth reaches you all from me-saww, you do not recognise it, then say, ‘Allah-azwj is more Knowing’’.[362]
115 وَ قَالَ ص مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً أَوْ رَدَّ شَيْئاً أَمَرْتُ بِهِ فَلْيَتَبَوَّأْ بَيْتاً فِي جَهَنَّمَ
And he-saww said: ‘One who belies upon me-saww deliberately, of something which has been referred to him he has been instructed with, then let him take a house in Hell’’.[363]
116 وَ قَالَ ص مَنْ بَلَغَهُ عَنِّي حَدِيثٌ فَكَذَّبَ بِهِ فَقَدْ كَذَّبَ ثَلَاثَةً اللَّهَ وَ رَسُولَهُ وَ الَّذِي حَدَّثَ بِهِ
And he-saww said: ‘One to whom reaches a Hadeeth, so he belies it, then he has belied three – Allah-azwj, and His-azwj Rasool-saww, and the one who narrated with it’’.[364]
باب 27 العلة التي من أجلها كتم الأئمة عليهم السلام بعض العلوم و الأحكام
CHAPTER 27 – THE REASON DUE TO WHICH THE IMAMS-asws CONCEALED SOME OF THE KNOWLEDGES AND THE RULINGS
1- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ الْمُحَارِبِيِّ وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ أَبِي نِعْمَ الْأَبُ رَحْمَةُ اللَّهِ عَلَيْهِ كَانَ يَقُولُ لَوْ أَجِدُ ثَلَاثَةَ رَهْطٍ أَسْتَوْدِعُهُمُ الْعِلْمَ وَ هُمْ أَهْلٌ لِذَلِكَ لَحَدَّثْتُ بِمَا لَا يُحْتَاجُ فِيهِ إِلَى نَظَرٍ فِي حَلَالٍ وَ لَا حَرَامٍ وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ
7Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Zareeh Al Maharby, and Ahmad Bin Muhammad, from Al Barqy, from Safwan, from Zareeh who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws, the best of the fathers, may Allah-azwj have Mercy on him-asws, was saying: ‘If I-asws could find three groups, I-asws would entrust the knowledge to them, and they would be the rightful ones of that Hadeeth, with what they would not be needy to be looking into a Permissible or a Prohibition, and what would be happening up to the Day of Qiyamah.
إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يُؤْمِنُ بِهِ إِلَّا عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ
Our-asws Hadeeth are difficult, becoming more difficult. None would believe in it except a servant who heart Allah-azwj Tested for the Eman’’.[365]
2- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ لَا أَنْ يَقَعَ عِنْدَ غَيْرِكُمْ كَمَا قَدْ وَقَعَ غَيْرُهُ لَأَعْطَيْتُكُمْ كِتَاباً لَا تَحْتَاجُونَ إِلَى أَحَدٍ حَتَّى يَقُومَ الْقَائِمُ عَجَّلَ اللَّهُ تَعَالَى فَرَجَهُ
Ahmad Bin Muhammad, from Ali Bin Ismail, from Ali Bin Al Numan, from Anbasat Ibn Mas’ab,
‘From Abu Abdullah-asws having said: ‘If (knowledge) hadn’t fallen with others just as it has fallen to something else, I-asws would have given you a book, you would not have been needy to anyone until the rising of Al-Qaim-asws’ – may Allah-azwj the Exalted Hasten his-asws Relief’’.[366]
3- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ ذَرِيحٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ أَبِي نِعْمَ الْأَبُ رَحْمَةُ اللَّهِ عَلَيْهِ يَقُولُ لَوْ وَجَدْتُ ثَلَاثَةَ رَهْطٍ أَسْتَوْدِعُهُمُ الْعِلْمَ وَ هُمْ أَهْلٌ لِذَلِكَ لَحَدَّثْتُ بِمَا لَا يُحْتَاجُ فِيهِ بَعْدِي إِلَى حَلَالٍ وَ لَا حَرَامٍ وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ
‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Abu Abdullah Al Barqy, from Khalaf Bin Hamad, from Zareeh, from Abu Hamza Al Sumaly,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘My-asws father-asws, the best of the fathers, may Allah-azwj have Mercy upon him-asws was saying: ‘If I-asws could find three, I-asws would entrust the knowledge to them, and they would be the rightful of that to narrate with what they would not be needy after me-asws to a Permissible, or a prohibition, and what would be happening up to the Day of Qiyamah’’.[367]
4- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُرَازِمٍ وَ مُوسَى بْنِ بَكْرٍ قَالا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ عِنْدَنَا مِنْ حَلَالِ اللَّهِ وَ حَرَامِهِ مَا يَسَعُنَا كِتْمَانُهُ مَا نَسْتَطِيعُ يَعْنِي أَنْ نُخْبِرَ بِهِ أَحَداً
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Marazim and Musa Bin Bakr who both said,
‘We heard Abu Abdullah-asws saying: ‘With us-asws, from the Permissible(s) of Allah-azwj and His-azwj Prohibitions is what we-asws are able to conceal it whatever we-asws are able – meaning we-asws compel anyone with it’’.[368]
5- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا أَجِدُ مَنْ أُحَدِّثُهُ وَ لَوْ أَنِّي أُحَدِّثُ رَجُلًا مِنْكُمْ بِالْحَدِيثِ فَمَا يَخْرُجُ مِنَ الْمَدِينَةِ حَتَّى أُوتَى بِعَيْنِهِ فَأَقُولُ لَمْ أَقُلْهُ
‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Muhammad Bin Abu Umeyr, from Jameel Bin Salih, from Mansour Ibn Hazim who said,
‘Abu Abdullah-asws said: ‘I-asws cannot find anyone I-asws can narrate to, and if I-asws were to narrate a Hadeeth to a man from you, I-asws will not exit from Al-Medina until a spy would come with it, so I-asws would be saying, ‘I-asws did not say it’’.[369]
6- ني، الغيبة للنعماني مُحَمَّدُ بْنُ الْعَبَّاسِ الْحَسَنِيُّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ خَيْرٍ عَنْ كَرَّامٍ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَمَا وَ اللَّهِ لَوْ كَانَتْ عَلَى أَفْوَاهِكُمْ أَوْكِيَةٌ لَحَدَّثْتُ كُلَّ امْرِئٍ مِنْكُمْ بِمَا لَهُ وَ اللَّهِ لَوْ وَجَدْتُ أَتْقِيَاءَ لَتَكَلَّمْتُ وَ اللَّهُ الْمُسْتَعانُ
Muhammad Bin Al Abbas, from Ibn Batainy, from Khayr, from Karam Al Khas’amy,
‘From Abu Abdullah-asws having said: ‘But, by Allah-azwj! If only there were locks upon your mouths, I-asws would have narrated to every person from you with what is for him. By Allah-azwj! If I-asws could find pious ones, I-asws would speak, and Allah-azwj is the Helper’’.[370]
7- كش، رجال الكشي طَاهِرُ بْنُ عِيسَى الْوَرَّاقُ رَفَعَهُ إِلَى مُحَمَّدِ بْنِ سُلَيْمَانَ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص يَا سَلْمَانُ لَوْ عُرِضَ عِلْمُكَ عَلَى مِقْدَادٍ لَكَفَرَ يَا مِقْدَادُ لَوْ عُرِضَ عِلْمُكَ عَلَى سَلْمَانَ لَكَفَرَ
‘Rijal’ of Al Kashi’ – Tahir Bin Isa Al Waraq, raising it to Muhammad Bin Suleyman, from Al Batainy, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘O Salman-ra! If your-ra knowledge is presented to Miqdad-ra, he-ra would disbelieve. O Miqdad-ra! If your-ra knowledge is presented to Salman-ra he-ra would disbelieve’’.[371]
باب 28 ما ترويه العامة من أخبار الرسول ص و أن الصحيح من ذلك عندهم عليهم السلام و النهي عن الرجوع إلى أخبار المخالفين و فيه ذكر الكذابين
CHAPTER 28 – WHAT THE GENERAL MUSLIMS ARE REPORTING FROM THE HADEETH OF THE RASOOL-saww, AND THE CORRECT ONES FROM THAT ARE WITH THEM-asws, AND THE FORBIDDANCE FROM THE REFERRING TO THE HADEETH OF THE ADVERSARIES, AND IN IT IS THE MENTION OF THE LIARS
1- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِيهِ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ رَسُولَ اللَّهِ ص أَنَالَ فِي النَّاسِ وَ أَنَالَ وَ أَنَالَ وَ إِنَّا أَهْلَ الْبَيْتِ مَعَاقِلُ الْعِلْمِ وَ أَبْوَابُ الْحُكْمِ وَ ضِيَاءُ الْأَمْرِ
‘Basaair Al Darajaat’ – Al-Hassan Bin Ali Bin Al Numar, from his father, from Ibn Muskan, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Rasool-Allah-saww conferred among the people, and conferred, and conferred, and we-asws the People-asws of the Household are the bastions of the knowledge, and doors of the wisdom, and the brilliance of the matter’’.[372]
2- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ عِنْدَ الْعَامَّةِ مِنْ أَحَادِيثِ رَسُولِ اللَّهِ ص شَيْءٌ يَصِحُّ
‘Basaair Al Darajaat’ – Ibn Yazeed, from Ziyad Al Qindy, from Hisham Bin Salim who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! With the general Muslims, from the Ahadeeth of Rasool-Allah-saww, is there anything correct?’
قَالَ فَقَالَ نَعَمْ إِنَّ رَسُولَ اللَّهِ ص أَنَالَ وَ أَنَالَ وَ أَنَالَ وَ عِنْدَنَا مَعَاقِلُ الْعِلْمِ وَ فَصْلُ مَا بَيْنَ النَّاسِ
He-asws said: ‘Yes. Rasool-Allah-saww conferred, and conferred, and conferred, and with us-asws are the strongholds of the knowledge and detain of what is between the people’’.[373]
3- ير، بصائر الدرجات الْحَسَنُ بْنُ عَلِيِّ بْنِ النُّعْمَانِ وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ رَسُولَ اللَّهِ ص أَنَالَ فِي النَّاسِ وَ أَنَالَ وَ أَنَالَ وَ إِنَّا أَهْلَ الْبَيْتِ عُرَى الْأَمْرِ وَ أَوَاخِيهِ وَ ضِيَاؤُهُ
‘Basaair Al Darajaat’ – Al-Hassan Bin Ali Bin Al Numan, and Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ibn Muskan, from Muhammad Bin Muslim,
‘Abu Ja’far-asws said: ‘Rasool-Allah-saww conferred among the people, and conferred, and conferred, and the People-asws of the Household conferred the Handhold of the matter, and its esoteric, and its clarity’’.[374]
4- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنِ النَّضْرِ عَنِ الْحَسَنِ بْنِ يَحْيَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّا أَهْلَ الْبَيْتِ عِنْدَنَا مَعَاقِلُ الْعِلْمِ وَ آثَارُ النُّبُوَّةِ وَ عِلْمُ الْكِتَابِ وَ فَصْلُ مَا بَيْنَ ذَلِكَ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Al Nazar, from Al-Hassan Bin Yahya who said,
‘I heard Abu Abdullah-asws saying: ‘We-asws the People-asws of the Household, with us is the stronghold of the knowledge, and Hadeeth of the Prophet-hood, and Knowledge of the Book, and detail of whatever is between that’’.[375]
5- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنِ ابْنِ مُسْكَانَ وَ أَبِي خَالِدٍ وَ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ رَسُولَ اللَّهِ ص أَنَالَ فِي النَّاسِ وَ أَنَالَ وَ عِنْدَنَا عُرَى الْأَمْرِ وَ أَبْوَابُ الحِكْمَةِ وَ مَعَاقِلُ الْعِلْمِ وَ ضِيَاءُ الْأَمْرِ وَ أَوَاخِيهِ فَمَنْ عَرَفَنَا نَفَعَتْهُ مَعْرِفَتُهُ وَ قُبِلَ مِنْهُ عَمَلُهُ وَ مَنْ لَمْ يَعْرِفْنَا لَمْ تَنْفَعْهُ مَعْرِفَتُهُ وَ لَمْ يُقْبَلْ مِنْهُ عَمَلُهُ
‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Abu Abdullah Al Momin, from Ibn Muskan, and Abu Khalid and Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said: ‘Rasool-Allah-saww conferred among the people, and conferred, and with us is the Handhold of the matter, and doors of the wisdom, and stronghold of the knowledge, and clarity of the matter, and it’s esoteric. The one who recognises us-asws, his recognition would benefit him, and his deeds would be Accepted from him, and one who does not recognise us-asws, his recognition would not benefit him-asws, and his deeds would not be Accepted from him’’.[376]
6- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ رَسُولَ اللَّهِ ص قَدْ أَنَالَ وَ أَنَالَ وَ أَنَالَ يُشِيرُ كَذَا وَ كَذَا وَ عِنْدَنَا أَهْلَ الْبَيْتِ أُصُولُ الْعِلْمِ وَ عُرَاهُ وَ ضِيَاؤُهُ وَ أَوَاخِيهِ
‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Abdullah Al Hajaal, from Ali Bin Hamaad, from Muhammad Bin Muslim who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww had conferred, and conferred, and conferred, indicating such and such (matters), and with us-asws, the People-asws of the Household is the origin of the knowledge, and its Handhold, and its clarity, and its esoteric’’.[377]
7- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ ابْنِ مُسْكَانَ عَنِ الثُّمَالِيِّ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع بِالنَّاسِ ثُمَّ قَالَ إِنَّ اللَّهَ اصْطَفَى مُحَمَّداً ص بِالرِّسَالَةِ وَ أَنْبَأَهُ بِالْوَصِيِّ وَ أَنَالَ فِي النَّاسِ وَ أَنَالَ وَ فِينَا أَهْلَ الْبَيْتِ مَعَاقِلُ الْعِلْمِ وَ أَبْوَابُ الحِكْمَةِ وَ ضِيَاؤُهُ وَ ضِيَاءُ الْأَمْرِ فَمَنْ يُحِبَّنَا مِنْكُمْ نَفَعَهُ إِيمَانُهُ وَ يُقْبَلُ عَمَلُهُ وَ مَنْ لَمْ يُحِبَّنَا مِنْكُمْ لَمْ يَنْفَعْهُ إِيمَانُهُ وَ لَا يُتَقَبَّلُ عَمَلُهُ
‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Abu Abdullah Al Barqy, from Fazalat Bin Ayoub, from Ibn Muskan, from Al Sumaly who said,
‘Amir Al-Momineen-asws preached a sermon with the people, then said: ‘Allah-azwj Chose Muhammad-saww with the Message and Informed him-saww of the successor-asws, and he-saww conferred among the people and conferred, and regarding us-asws, the People-asws of the Household is the stronghold of the knowledge, and doors of the wisdom, and its clarity, and clarity of the matter. The one from you who loves us-asws, his-asws belief would benefit him, and his deeds would be Accepted; and one from you who does not love us-asws, his belief would not benefit him, nor would his deeds be Accepted’’.[378]
8- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَجِدُ الشَّيْءَ مِنْ أَحَادِيثِنَا فِي أَيْدِي النَّاسِ قَالَ فَقَالَ لِي لَعَلَّكَ لَا تَرَى أَنَّ رَسُولَ اللَّهِ ص أَنَالَ وَ أَنَالَ ثُمَّ أَوْمَأَ بِيَدِهِ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ وَ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ إِنَّا أَهْلَ الْبَيْتِ عِنْدَنَا مَعَاقِلُ الْعِلْمِ وَ ضِيَاءُ الْأَمْرِ وَ فَصْلُ مَا بَيْنَ النَّاسِ
‘Basaair Al Darajaat’ – Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘(Sometimes) I find the thing from our Ahadeeth to be in the hands of the (non-Shia) people’. So, he-asws said to me: ‘Perhaps you do not see that Rasool-Allah-saww conferred and conferred’, then he-asws gestured with his-asws hand on his-asws right, and on his-asws left, and in front of him-asws, and behind him-asws, ‘And we-asws the People-asws of the Household, with us-asws is the stronghold of the knowledge, and clarity of the matter, and detail of what is between the people’’.[379]
9- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُعَلَّى بْنِ عُثْمَانَ قَالَ: ذَكَرَ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ حَدِيثاً وَ أَنَا عِنْدَهُ فَقَالَ إِنَّهُمْ يَرْوُونَ عَنِ الرِّجَالِ فَرَأَيْتُهُ كَأَنَّهُ غَضِبَ فَجَلَسَ وَ كَانَ مُتَّكِئاً وَ وَضَعَ الْمِرْفَقَةَ تَحْتَ إِبْطَيْهِ فَقَالَ أَمَا وَ اللَّهِ إِنَّا نَسْأَلُهُمْ وَ لَنَحْنُ أَعْلَمُ بِهِ مِنْهُمْ وَ لَكِنْ إِنَّمَا نَسْأَلُهُمْ لِنُوَرِّكَهُ عَلَيْهِمْ
‘Basaair Al Darajaat’ – Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Moala Bin Usman who said,
‘A man mentioned a Hadeeth to Abu Abdullah-asws, and I was in his-asws presence, so he-asws said: ‘They are reporting from the men’, and I saw him-asws as if he-asws was angry. He-asws sat up, and he-asws was reclining, and he-asws placed the pillow under his armpit, and he-asws said: ‘But, by Allah-azwj! We-asws ask them, and we-asws are more knowing with it than them, but rather we-asws ask them in order to enlighten it upon them’.
ثُمَّ قَالَ أَمَا لَوْ رَأَيْتَ رَوَغَانَ أَبِي جَعْفَرٍ حَيْثُ يُرَاوِغُ يَعْنِي الرَّجُلَ لَعَجِبْتَ مِنْ رَوَغَانِهِ
Then he-asws said: ‘But, if only you had seen the evasion of Abu Ja’far-asws when he-asws evaded – meaning the (disputing) man – from his-asws evasion’’.[380]
10- سر، السرائر أَبَانُ بْنُ تَغْلِبَ عَنْ عَلِيِّ بْنِ الْحَكَمِ بْنِ الزُّبَيْرِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَأْتِي هَؤُلَاءِ الْمُخَالِفِينَ فَنَسْمَعُ مِنْهُمُ الْحَدِيثَ يَكُونُ حُجَّةً لَنَا عَلَيْهِمْ
‘Al Saraair’ – Aban Bin Taglub, from Ali Bin Al Hakam Bin Al Zubeyr, from Aban Bin Usman, from Haroun Bin Kharajat who said,
‘I said to Abu Abdullah-asws, ‘We go to those adversaries, and we hear the Hadeeth from them, would these happen to be an argument for us against them?’
قَالَ لَا تَأْتِهِمْ وَ لَا تَسْمَعْ مِنْهُمْ لَعَنَهُمُ اللَّهُ وَ لَعَنَ مِلَلَهُمُ الْمُشْرِكَةَ.
He-asws said: ‘Don’t go to them, nor hear from them. May Allah-azwj Curse them, and Curse their community, the Polytheists’’.[381]
11- ل، الخصال الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُمَارَةَ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ ثَلَاثَةٌ كَانُوا يَكْذِبُونَ عَلَى رَسُولِ اللَّهِ ص أَبُو هُرَيْرَةَ وَ أَنَسُ بْنُ مَالِكٍ وَ امْرَأَةٌ
‘Al Khisaal’ – Al Talaqany, from Al Jaloudy, from Muhammad Bin Zakariya, from Ja’far Bin Muhammad Bin Amarat who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘Three have been lying upon Rasool-Allah-saww – Abu Hureira, and Anas Bin Malik, and a woman (Ayesha)’’.[382]
12- كش، رجال الكشي سَعْدٌ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّا أَهْلُ بَيْتٍ صَادِقُونَ لَا نَخْلُو مِنْ كَذَّابٍ يَكْذِبُ عَلَيْنَا وَ يُسْقِطُ صِدْقَنَا بِكَذِبِهِ عَلَيْنَا عِنْدَ النَّاسِ- كَانَ رَسُولُ اللَّهِ ص أَصْدَقَ الْبَرِيَّةِ لَهْجَةً وَ كَانَ مُسَيْلِمَةُ يَكْذِبُ عَلَيْهِ
‘Rijal’ of Al Kashi – Sa’ad, from Muhammad Bin Khalid Al Tayalisy, from Ibn Abu Najran, from Ibn Sinan who said,
‘Abu Abdullah-asws said: ‘We-asws the People-asws of the Household are truthful. We-asws are not devoid of the lying one lying upon us-asws, and he drops our-asws truthfulness in the presence of the people by his lies. Rasool-Allah-saww is the most truthful of the people in tone, and Musaylam-la lied upon him-saww.
وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع أَصْدَقَ مَنْ بَرَأَ اللَّهُ مِنْ بَعْدِ رَسُولِ اللَّهِ ص وَ كَانَ الَّذِي يَكْذِبُ عَلَيْهِ وَ يَعْمَلُ فِي تَكْذِيبِ صِدْقِهِ بِمَا يَفْتَرِي عَلَيْهِ مِنَ الْكَذِبِ عَبْدَ اللَّهِ بْنَ سَبَإٍ لَعَنَهُ اللَّهُ
And Amir Al-Momineen-asws was the most truthful person of Allah-azwj from after Rasool-Allah-saww, and the one who lied upon him-asws and worked in belying his-asws truthfulness with what he fabricated upon him-asws from the lies was Abdullah Ibn Saba, may Allah-azwj Curse him.
وَ كَانَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ عَلِيٍّ ع قَدِ ابْتُلِيَ بِالْمُخْتَارِ
And Abu Abdullah Al-Husayn-asws Bin Ali-asws had been tempted by Al-Mukhtar’.
ثُمَّ ذَكَرَ أَبُو عَبْدِ اللَّهِ ع الْحَارِثَ الشَّامِيَّ وَ بُنَانَ فَقَالَ كَانَا يَكْذِبَانِ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع
Then Abu Abdullah-asws mentioned Al-Haris Al-Shamy, and Banan, and he-asws said: ‘Both of them had lied upon Ali-asws Bin Al-Husayn-asws’.
ثُمَّ ذَكَرَ الْمُغِيرَةَ بْنَ سَعِيدٍ وَ بَزِيعاً وَ السَّرِيَّ وَ أَبَا الْخَطَّابِ وَ مَعْمَراً وَ بَشَّاراً الْأَشْعَرِيَ وَ حَمْزَةَ الْبَرْبَرِيَ وَ صَائِدَ النَّهْدِيِ فَقَالَ لَعَنَهُمُ اللَّهُ إِنَّا لَا نَخْلُو مِنْ كَذَّابٍ يَكْذِبُ عَلَيْنَا أَوْ عَاجِزِ الرَّأْيِ كَفَانَا اللَّهُ مَئُونَةَ كُلِّ كَذَّابٍ وَ أَذَاقَهُمْ حَرَّ الْحَدِيدِ
Then he-asws mentioned Al-Mugheira Bin Saeed, and Bazia, and Al-Sary, and Abu Al-Khattab, and Ma’mara, and Bashara Al-Ash’ary, and Hamza Al-Barbary, and Sa’id Al-Nahdy, and he-asws said: ‘May Allah-azwj Curse them. We-asws are not devoid of a liar lying upon us-asws, or a frustrated one of the opinions. Allah-azwj Suffices us-asws as a Supporter against every liar and would Make them taste the heat of iron’’.[383]
13 كِتَابُ صِفَاتِ الشِّيعَةِ لِلصَّدُوقِ، بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ بْنِ زِيَادٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: هَمُّكُمْ مَعَالِمُ دِينِكُمْ وَ هَمُّ عَدُوِّكُمْ بِكُمْ وَ أُشْرِبَ قُلُوبُهُمْ لَكُمْ بُغْضاً يُحَرِّفُونَ مَا يَسْمَعُونَ مِنْكُمْ كُلَّهُ وَ يَجْعَلُونَ لَكُمْ أَنْدَاداً ثُمَّ يَرْمُونَكُمْ بِهِ بُهْتَاناً فَحَسْبُهُمْ بِذَلِكَ عِنْدَ اللَّهِ مَعْصِيَةً
The book Sifaat Al Shia of Al Sadouq, by his chain from Al Mufazzal Bin Ziyad Al Abdy,
‘From Abu Abdullah-asws having said: ‘Your concern is the Ordinances of your Religion, and they (liars) are your enemies, and their hearts have drunk hatred for you all. They are altering what they are hearing from you, all of it, and they are making idols for you, then they are throwing accusations with it. So, they would suffice with that as disobedience in the Presence of Allah-azwj’’.[384]
14- أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ، أَنَّ أَبَانَ بْنَ أَبِي عَيَّاشٍ رَاوِي الْكِتَابِ قَالَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع لَمْ نَزَلْ أَهْلَ الْبَيْتِ مُنْذُ قُبِضَ رَسُولُ اللَّهِ ص نُذَلُّ وَ نُقْصَى وَ نُحْرَمُ وَ نُقْتَلُ وَ نُطْرَدُ وَ وَجَدَ الْكَذَّابُونَ لِكَذِبِهِمْ مَوْضِعاً يَتَقَرَّبُونَ إِلَى أَوْلِيَائِهِمْ وَ قُضَاتِهِمْ وَ عُمَّالِهِمْ فِي كُلِّ بَلْدَةٍ يُحَدِّثُونَ عَدُوَّنَا وَ وُلَاتِهِمُ الْمَاضِينَ بِالْأَحَادِيثِ الْكَاذِبَةِ الْبَاطِلَةِ وَ يُحَدِّثُونَ وَ يَرْوُونَ عَنَّا مَا لَمْ نَقُلْ تَهْجِيناً مِنْهُمْ لَنَا وَ كَذِباً مِنْهُمْ عَلَيْنَا وَ تَقَرُّباً إِلَى وُلَاتِهِمْ وَ قُضَاتِهِمْ بِالزُّورِ وَ الْكَذِبِ وَ كَانَ عُظْمُ ذَلِكَ وَ كَثْرَتُهُ فِي زَمَنِ مُعَاوِيَةَ بَعْدَ مَوْتِ الْحَسَنِ ع
I am saying, ‘I found in the book of Suleym Bin Qays Al Hilali that Aban Bin Ayyash, the reported of the book said,
‘Abu Ja’far Al-Baqir-asws said: ‘Since Rasool-Allah-saww passed away, the People-asws of the Household have never ceased to be humiliated, belittled, and denied, and killed, and dismissed, and the liars found a place for their lies to draw closer to their governor, and their judges, and their office bearers in every city, narrating our-asws enemies and their past friends with the false Ahadeeth, the invalid. And they are narrating and reporting from us-asws what we-asws did not say, as an argument from them to us-asws, and the lies from them upon us-asws. And they are drawing closer to their governors, and their judges with the falsities and the lies. And greater than that, and more frequent was in the era of Muawiya, after the passing away of Al-Hassan-asws’.
ثُمَّ قَالَ ع بَعْدَ كَلَامٍ تَرَكْنَاهُ وَ رُبَّمَا رَأَيْتَ الرَّجُلَ يُذْكَرُ بِالْخَيْرِ وَ لَعَلَّهُ أَنْ يَكُونُ وَرِعاً صَدُوقاً يُحَدِّثُ بِأَحَادِيثَ عَظِيمَةٍ عَجِيبَةٍ مِنْ تَفْضِيلِ بَعْضِ مَنْ قَدْ مَضَى مِنَ الْوُلَاةِ لَمْ يَخْلُقِ اللَّهُ مِنْهَا شَيْئاً قَطُّ وَ هُوَ يَحْسَبُ أَنَّهَا حَقٌّ لِكَثْرَةِ مَنْ قَدْ سَمِعَهَا مِنْهُ مِمَّنْ لَا يُعْرَفُ بِكَذِبٍ وَ لَا بِقِلَّةِ وَرَعٍ وَ يَرْوُونَ عَنْ عَلِيٍّ ع أَشْيَاءَ قَبِيحَةً وَ عَنِ الْحَسَنِ وَ الْحُسَيْنِ ع مَا يَعْلَمُ اللَّهُ أَنَّهُمْ رَوَوْا فِي ذَلِكَ الْبَاطِلَ وَ الْكَذِبَ وَ الزُّورَ
Then he-asws said – after the speech which we left out: ‘And sometimes you see the man being mentioned with the goodness, and perhaps he happens to be devout, truthful, narrating with Ahadeeth great and wondrous, of the merits of some of those governors from the past, Allah-azwj did not Create anything from it at all (i.e. these were all lies), and he reckons that it is true due to the abundance of the one who had heard it from him, from the one who is not recognised as being with the lies, nor with scarcity of the piety. And they are reporting ugly things from Ali-asws, and from Al-Hassan-asws and Al-Husayn-asws, what Allah-azwj Knows that they are reporting falsehood in that, and the lies, and the falsities.
قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ سَمِّ لِي مِنْ ذَلِكَ شَيْئاً قَالَ رِوَايَتُهُمْ هُمَا سَيِّدَا كُهُولِ أَهْلِ الْجَنَّةِ وَ أَنَّ عُمَرَ مُحَدَّثٌ وَ أَنَّ الْمَلَكَ يُلَقِّنُهُ وَ أَنَّ السَّكِينَةَ تَنْطِقُ عَلَى لِسَانِهِ وَ أَنَّ عُثْمَانَ الْمَلَائِكَةُ تَسْتَحْيِي مِنْهُ وَ اثْبُتْ حَرَى
I said, May Allah-azwj Keep you-asws well! Name something from that for me’. He-asws said: ‘Their reporting that those two (Abu Bakr and Umar) are the two chiefs of the middle-aged people in the Paradise, and that Umar is a Muhaddith, and that the Angel indoctrinated him, and that the tranquilly speaks upon his tongue, and that Usman is such that even the Angels are embarrassed from him, and is steadfast, free.
فَمَا عَلَيْكَ إِلَّا نَبِيٌّ وَ صِدِّيقٌ وَ شَهِيدٌ حَتَّى عَدَّدَ أَبُو جَعْفَرٍ ع أَكْثَرَ مِنْ مِائَتَيْ رِوَايَةٍ يَحْسَبُونَ أَنَّهَا حَقٌّ فَقَالَ هِيَ وَ اللَّهِ كُلُّهَا كَذِبٌ وَ زُورٌ
So, it is not upon you except for a Prophet-as, and a Truthful-asws, and a martyr’ – to the extent that Abu Ja’far-asws numbered more than two hundred reports, being reckoned that these are true, and he-asws said: ‘By Allah-azwj! All of these are lies and falsities.
قُلْتُ أَصْلَحَكَ اللَّهُ لَمْ يَكُنْ مِنْهَا شَيْءٌ
I said, ‘May Allah-azwj Keep you-asws well! Is there nothing from it (true)?’
قَالَ مِنْهَا مَوْضُوعٌ وَ مِنْهَا مُحَرَّفٌ فَأَمَّا الْمُحَرَّفُ فَإِنَّمَا عَنَى أَنَّ عَلَيْكَ نَبِيٌّ وَ صِدِّيقٌ وَ شَهِيدٌ يَعْنِي عَلِيّاً ع وَ مِثْلَهُ وَ كَيْفَ لَا يُبَارَكُ لَكَ وَ قَدْ عَلَاكَ نَبِيٌّ وَ صِدِّيقٌ وَ شَهِيدٌ يَعْنِي عَلِيّاً ع وَ عَامُّهَا كَذِبٌ وَ زُورٌ وَ بَاطِلٌ
He-asws said: ‘From these are clear (forgeries) and from these are distorted ones. As for the distorted, it is that ‘there is nothing upon you except for the Prophet-saww and a truthful and a witness’, it means Ali-asws. So accept it. And similar to it, ‘How can it not be a blessing for you and upon you is a Prophet-saww, and a truthful and a witness’, it means Ali-asws. And the generalisation of it is a lie, and a forgery, and invalid’’.[385]
[1] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 1
[2] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 2
[3] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 3
[4] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 4
[5] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 5
[6] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 6
[7] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 7
[8] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 8
[9] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 9
[10] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 10
[11] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 11
[12] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 12
[13] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 13
[14] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 14
[15] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 15
[16] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 16
[17] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 17
[18] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 18
[19] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 19
[20] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 20
[21] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 21
[22] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 22
[23] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 23
[24] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 24
[25] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 25
[26] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 26
[27] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 27
[28] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 28
[29] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 29
[30] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 30
[31] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 31
[32] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 32
[33] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 33
[34] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 34
[35] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 35
[36] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 36
[37] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 37
[38] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 38
[39] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 39
[40] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 40
[41] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 41
[42] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 42
[43] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 43
[44] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 44
[45] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 45
[46] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 46
[47] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 47
[48] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 48
[49] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 49
[50] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 16 H 50
[51] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 1
[52] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 1
[53] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 2
[54] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 4
[55] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 5
[56] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 6
[57] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 7
[58] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 8
[59] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 9
[60] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 10
[61] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 11
[62] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 12
[63] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 13
[64] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 14
[65] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 15
[66] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 16
[67] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 17
[68] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 18
[69] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 19
[70] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 20
[71] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 21
[72] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 22
[73] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 23
[74] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 24
[75] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 25
[76] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 26
[77] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 27
[78] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 28
[79] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 29
[80] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 30
[81] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 31
[82] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 32
[83] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 33
[84] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 34
[85] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 35
[86] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 36
[87] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 37
[88] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 38
[89] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 39
[90] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 40
[91] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 41
[92] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 42
[93] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 43
[94] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 44
[95] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 45
[96] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 46
[97] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 47
[98] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 48
[99] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 49
[100] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 50
[101] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 51
[102] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 52
[103] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 53
[104] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 54
[105] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 55
[106] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 56
[107] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 57
[108] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 58
[109] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 59
[110] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 60
[111] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 61
[112] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 1
[113] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 2
[114] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 3
[115] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 4
[116] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 5
[117] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 6
[118] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 7
[119] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 8
[120] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 18 H 9
[121] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 1
[122] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 2
[123] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 3
[124] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 4
[125] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 5
[126] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 6
[127] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 7
[128] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 8
[129] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 9
[130] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 10
[131] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 11
[132] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 12
[133] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 13
[134] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 14
[135] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 15
[136] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 16
[137] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 17
[138] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 18
[139] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 19
[140] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 20
[141] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 21
[142] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 22
[143] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 23
[144] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 24
[145] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 25
[146] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 26
[147] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 27
[148] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 28
[149] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 29
[150] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 30
[151] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 31
[152] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 32
[153] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 33
[154] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 34
[155] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 35
[156] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 36
[157] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 37
[158] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 38
[159] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 39
[160] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 40
[161] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 41
[162] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 42
[163] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 43
[164] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 44
[165] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 45
[166] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 46
[167] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 19 H 47
[168] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 1
[169] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 2
[170] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 3
[171] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 4
[172] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 5
[173] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 6
[174] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 7
[175] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 8
[176] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 9
[177] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 20 H 10
[178] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 1
[179] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 2
[180] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 3
[181] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 4
[182] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 5
[183] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 6
[184] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 7
[185] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 8
[186] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 9
[187] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 10
[188] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 11
[189] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 12
[190] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 13
[191] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 14
[192] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 15
[193] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 16
[194] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 17
[195] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 18
[196] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 19
[197] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 20
[198] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 21
[199] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 22
[200] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 23
[201] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 24
[202] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 21 H 25
[203] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 1
[204] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 2
[205] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 3
[206] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 4
[207] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 5
[208] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 6
[209] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 7
[210] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 8
[211] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 9
[212] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 10
[213] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 11
[214] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 22 H 12
[215] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 1
[216] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 2
[217] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 3
[218] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 4
[219] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 5
[220] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 6
[221] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 7
[222] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 8
[223] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 9
[224] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 10
[225] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 11
[226] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 12
[227] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 13
[228] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 14
[229] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 15
[230] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 16
[231] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 17
[232] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 18
[233] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 19
[234] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 20
[235] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 21
[236] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 22
[237] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 23
[238] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 24
[239] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 25
[240] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 26
[241] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 27
[242] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 23 H 28
[243] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 24 H 1
[244] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 24 H 2
[245] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 25 H 1
[246] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 25 H 2
[247] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 25 H 3
[248] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 25 H 4
[249] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 1
[250] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 2
[251] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 3
[252] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 4
[253] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 5
[254] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 6
[255] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 7
[256] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 8
[257] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 9
[258] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 10
[259] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 11
[260] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 12
[261] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 13
[262] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 14
[263] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 15
[264] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 16
[265] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 17
[266] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 18
[267] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 19
[268] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 20
[269] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 21
[270] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 22
[271] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 23
[272] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 24
[273] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 25
[274] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 26
[275] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 27
[276] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 28
[277] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 29
[278] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 30
[279] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 31
[280] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 32
[281] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 33
[282] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 34
[283] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 35
[284] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 36
[285] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 37
[286] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 38
[287] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 39
[288] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 40
[289] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 41
[290] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 42
[291] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 43
[292] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 44
[293] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 45
[294] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 46
[295] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 47
[296] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 49
[297] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 50
[298] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 50
[299] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 51
[300] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 52
[301] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 53
[302] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 54
[303] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 55
[304] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 56
[305] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 57
[306] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 58
[307] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 59
[308] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 60
[309] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 61
[310] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 62
[311] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 63
[312] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 64
[313] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 65
[314] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 66
[315] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 67
[316] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 68
[317] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 69
[318] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 70
[319] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 71
[320] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 72
[321] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 73
[322] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 74
[323] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 75
[324] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 76
[325] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 77
[326] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 78
[327] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 79
[328] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 80
[329] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 81
[330] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 82
[331] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 83
[332] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 84
[333] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 85
[334] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 86
[335] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 87
[336] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 88
[337] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 89
[338] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 90
[339] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 91
[340] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 92
[341] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 93
[342] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 94
[343] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 95
[344] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 96
[345] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 97
[346] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 98
[347] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 99
[348] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 100
[349] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 101
[350] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 102
[351] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 103
[352] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 104
[353] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 105
[354] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 106
[355] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 107
[356] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 108
[357] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 109
[358] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 110
[359] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 111
[360] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 112
[361] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 113
[362] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 114
[363] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 115
[364] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 116
[365] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 27 H 1
[366] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 27 H 2
[367] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 27 H 3
[368] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 27 H 4
[369] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 27 H 5
[370] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 27 H 6
[371] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 27 H 7
[372] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 1
[373] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 2
[374] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 3
[375] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 4
[376] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 5
[377] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 6
[378] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 7
[379] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 8
[380] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 9
[381] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 10
[382] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 11
[383] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 12
[384] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 13
[385] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 28 H 14