BIHAR AL-ANWAAR
Part 3 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 29 علل اختلاف الأخبار و كيفية الجمع بينها و العمل بها و وجوه الاستنباط و بيان أنواع ما يجوز الاستدلال به
CHAPTER 29 – REASONS FOR THE DIFFERINGS OF THE AHADEETH, AND HOW TO GATHER BETWEEN THESE, AND THE ACTING BY IT, AND ITS FACES FOR THE EXTRACTION, AND EXPLANATION OF THE VARIETY OF WHAT IS ALLOWED OF THE DEDUCTION WITH IT
الآيات الأنعام وَ إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَ إِنْ هُمْ إِلَّا يَخْرُصُونَ
The Verses – (Surah) Al Anaam: And if you were to obey most of the ones in the earth, they would stray you from the Way of Allah. They are following only the conjecture, and that they are only approximating [6:116].
و قال تعالى وَ إِنَّ كَثِيراً لَيُضِلُّونَ بِأَهْوائِهِمْ بِغَيْرِ عِلْمٍ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ
And the Exalted Said: And that many are being strayed by their whims without knowledge. Surely your Lord, He is more Knowing with the exceeders [6:119].
و قال تعالى فَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ
And the Exalted Said: So who is more unjust than the one who fabricates a lie upon Allah in order to stray the people without (having any) knowledge? [6:144].
و قال تعالى قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنا إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ وَ إِنْ أَنْتُمْ إِلَّا تَخْرُصُونَ
And the Exalted Said: Say, ‘Is there any knowledge with you? (If so), then bring it out to us. You are not following except for the conjecture and that you are only fabricating lies’ [6:148].
الأعراف أَ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ
(Surah) Al A’raaf: Are you saying upon Allah what you do not know? [7:28].
التوبة فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
(Surah) Al Tawba: so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122].
يونس وَ ما يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا إِنَّ الظَّنَّ لا يُغْنِي مِنَ الْحَقِّ شَيْئاً إِنَّ اللَّهَ عَلِيمٌ بِما يَفْعَلُونَ
(Surah) Yunus-as: And most of them do not follow except for conjecture; surely the conjecture cannot not avail anything from the Truth; surely Allah is a Knower of what they are doing [10:36].
و قال تعالى وَ ما يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكاءَ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَ إِنْ هُمْ إِلَّا يَخْرُصُونَ
And the Exalted Said: and they do not follow those who are calling on the ones besides Allah as associates, except they are only following the conjecture, and surely they are only lying [10:66].
الأسرى وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
(Surah) Al Asra’a: And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36].
الزخرف ما لَهُمْ بِذلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَخْرُصُونَ أَمْ آتَيْناهُمْ كِتاباً مِنْ قَبْلِهِ فَهُمْ بِهِ مُسْتَمْسِكُونَ بَلْ قالُوا إِنَّا وَجَدْنا آباءَنا عَلى أُمَّةٍ وَ إِنَّا عَلى آثارِهِمْ مُهْتَدُونَ
(Surah) Al Zukhruf: There is no knowledge of that with them. Surely, they are only guessing [43:20] Or did We Give them a Book from before it, so they are adhering with it? [43:21] But they are saying, ‘We found our fathers upon a religion, and we are being rightly guided upon their footsteps’ [43:22].
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].
الحجرات إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْماً بِجَهالَةٍ فَتُصْبِحُوا عَلى ما فَعَلْتُمْ نادِمِينَ
(Surah) Al Hujuraat: If a transgressor comes to you with news, then investigate, lest you harm a people in ignorance, and you would become remorseful upon what you have done [49:6].
النجم إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَ إِنَّ الظَّنَّ لا يُغْنِي مِنَ الْحَقِّ شَيْئاً
(Surah) Al Najam: Surely, they are not following except the conjecture, and surely the conjecture does not avail anything from the Truth [53:28].
1- قَالَ الشَّيْخُ الطَّبْرِسِيُّ فِي كِتَابِ الْإِحْتِجَاجَاتِ، رُوِيَ عَنِ الصَّادِقِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَا وَجَدْتُمْ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَالْعَمَلُ بِهِ لَازِمٌ وَ لَا عُذْرَ لَكُمْ فِي تَرْكِهِ وَ مَا لَمْ يَكُنْ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ كَانَ فِي سُنَّةٍ مِنِّي فَلَا عُذْرَ لَكُمْ فِي تَرْكِ سُنَّتِي وَ مَا لَمْ يَكُنْ فِيهِ سُنَّةٌ مِنِّي فَمَا قَالَ أَصْحَابِي فَقُولُوا بِهِ فَإِنَّمَا مَثَلُ أَصْحَابِي فِيكُمْ كَمَثَلِ النُّجُومِ بِأَيِّهَا أُخِذَ اهْتَدَى وَ بِأَيِّ أَقَاوِيلِ أَصْحَابِي أَخَذْتُمُ اهْتَدَيْتُمْ وَ اخْتِلَافُ أَصْحَابِي لَكُمْ
Al Sheykh Al Tabarsee said in the book Al Ihtijaaj –
‘It is reported from Al-Sadiq-asws: ‘Rasool-Allah-saww said: ‘Whatever you find in the Book of Allah-azwj Mighty and Majestic, so the acting by it is necessary, and these is no excuse for you in leaving it; and what does not happen to be in the Book of Allah-azwj Mighty and Majestic and it was in a Sunnah from me-saww, so there is no excuse for you in leaving my-saww Sunnah; and what does not happen to be in a Sunnah from me-saww with regards to it, then whatever my-saww companions said, so say with it, for rather, an example of my-saww companions among you is like an example of the stars, with whichever you take, you would be guided, and with whichever words of my-saww companions you take, you would be guided, and the interchange (coming and going) of my-saww companions is a Mercy for you all’.
رَحْمَةٌ قِيلَ يَا رَسُولَ اللَّهِ مَنْ أَصْحَابُكَ قَالَ أَهْلُ بَيْتِي
It was said, ‘O Rasool-Allah-saww! Who are your-saww companions?’ He-saww said: ‘The People-asws of my-saww Household’’.[1]
Notes –
مِنْهَا مَا رَوَاهُ مُحَمَّدُ بْنُ سِنَانٍ عَنْ نَصْرٍ الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ عَرَفَ مِنْ أَمْرِنَا أَنْ لَا نَقُولَ إِلَّا حَقّاً فَلْيَكْتَفِ بِمَا يَعْلَمُ مِنَّا فَإِنْ سَمِعَ مِنَّا خِلَافَ مَا يَعْلَمُ فَلْيَعْلَمْ أَنَّ ذَلِكَ مِنَّا دِفَاعٌ وَ اخْتِيَارٌ لَهُ
From these is what is reported by Muhammad Bin Sinan, from Nast Al Khas’amy who said,
‘I heard Abu Abdullah-asws saying: ‘One who recognises from our-asws matter that we-asws do not say except truth, let him suffice with what he knows from us-asws. If he hears from us-asws different to what he knows, let him know that, that is for him a defence from us-asws and a choice for him’.
And from Umar Bin Hanzala who said,
وَ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ أَوْ إِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ
‘I asked Abu Abdullah-asws about two men from our companions. There is a dispute between them regarding religion or inheritance, so they bring the case to the ruler or to the judge, ‘Is that Permissible?’
قَالَ ع مَنْ تَحَاكَمَ إِلَيْهِمْ فِي حَقٍّ أَوْ بَاطِلٍ فَإِنَّمَا تَحَاكَمَ إِلَى الْجِبْتِ وَ الطَّاغُوتِ الْمَنْهِيِّ عَنْهُ وَ مَا حَكَمَ لَهُ بِهِ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقُّهُ ثَابِتاً لِأَنَّهُ أَخَذَهُ بِحُكْمِ الطَّاغُوتِ وَ مَنْ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُكْفَرَ بِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ وَ قَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ
He-asws said: ‘One who takes a case to them regarding true (matter) or false, so rather they have taken the case to the false god and the tyrant, the ones prohibited from, and whatever he judges with for him, rather he would be taking an ill-gotten gain and even if his right was proven, because he is taking by a judgment of the tyrant and the one Allah-azwj Mighty and Majestic has Commanded to disbelieve in. Allah-azwj Mighty and Majestic Says: They are intending to summon each other to the judgment of the tyrant, although they have been Commanded to disbelieve in him [4:60]’.
قُلْتُ فَكَيْفَ يَصْنَعَانِ وَ قَدِ اخْتَلَفَا
I said, ‘What should they be doing and they have differed?’
قَالَ يَنْظُرَانِ إِلَى مَنْ كَانَ مِنْكُمْ مِمَّنْ قَدْ رَوَى حَدِيثَنَا وَ نَظَرَ فِي حَلَالِنَا وَ حَرَامِنَا وَ عَرَفَ أَحْكَامَنَا فَلْيَرْضَ بِهِ حَكَماً فَإِنِّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِماً
He-asws said: ‘They should look at the one who was from you (Shias), from the ones who are reporting our-asws Ahadeeth and looks into out Permissible and Prohibition, and knows our-asws rulings, so let them be pleased with him as a judge, for I-asws have made him a judge upon you all!
فَإِذَا حَكَمَ بِحُكْمٍ وَ لَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا بِحُكْمِ اللَّهِ اسْتَخَفَّ وَ عَلَيْنَا رَدَّ وَ الرَّادُّ عَلَيْنَا كَافِرٌ رَادٌّ عَلَى اللَّهِ وَ هُوَ عَلَى حَدٍّ مِنَ الشِّرْكِ بِاللَّهِ
When he judges with a judgment and he does not accept from him, so rather he has taken lightly with a Judgment of Allah-azwj and has rejected upon us, and the rejecter upon us is a Kafir, a rejecter upon Allah-azwj, and he is at a border of Shirk with Allah-azwj!’
فَقُلْتُ فَإِنْ كَانَ كُلُّ وَاحِدٍ مِنْهُمَا اخْتَارَ رَجُلًا مِنْ أَصْحَابِنَا فَرَضِيَا أَنْ يَكُونَا النَّاظِرَيْنِ فِي حَقِّهِمَا فَاخْتَلَفَا فِيمَا حَكَمَا فَإِنَّ الْحَكَمَيْنِ اخْتَلَفَا فِي حَدِيثِكُمْ
I said, ‘Supposing each one of the two were to choose a man from our companions and they are pleased for them to be ones looking into their right, but they differ in what they should judge, for the two judges could differing regarding your-asws Ahadeeth!’
قَالَ إِنَّ الْحُكْمَ مَا حَكَمَ بِهِ أَعْدَلُهُمَا وَ أَفْقَهُهُمَا وَ أَصْدَقُهُمَا فِي الْحَدِيثِ وَ أَوْرَعُهُمَا وَ لَا يُلْتَفَتُ إِلَى مَا يَحْكُمُ بِهِ الْآخَرُ
He-asws said: ‘The (final) judgment would be what their most just, and their most understanding, and their most truthful regarding the Hadeeth, and their most devout would be judging with, and he would not turn to wht the other one has judged with’.
قُلْتُ فَإِنَّهُمَا عَدْلَانِ مَرْضِيَّانِ عُرِفَا بِذَلِكَ لَا يَفْضُلُ أَحَدُهُمَا صَاحِبَهُ
I said, ‘Supposing there are both just, agreeable, knowing of that, not one of them having merit over his companion?’
قَالَ يُنْظَرُ الْآنَ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمَا عَنَّا فِي ذَلِكَ الَّذِي حَكَمَا الْمُجْمَعَ عَلَيْهِ بَيْنَ أَصْحَابِكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِهِمَا وَ يُتْرَكُ الشَّاذُّ الَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ الْمُجْمَعَ عَلَيْهِ لَا رَيْبَ فِيهِ
He-asws said: ‘Now he should look at what had happened from their reporting from us regarding that which had been judged upon by the consensus between your companions, so he would take with from their two judgments and leave the deviant which isn’t well-known in the presence of your companions, for the one which has consensus upon it, there is no doubt in it.
فَإِنَّمَا الْأُمُورُ ثَلَاثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَيُتَّبَعُ وَ أَمْرٌ بَيِّنٌ غَيُّهُ فَيُجْتَنَبُ وَ أَمْرٌ مُشْكِلٌ يُرَدُّ حُكْمُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ ص
Rather, the matters are three – a matter its rightful guidance is clear so it should be followed, and a matter its error is clear so it should be shunned, and a matter problematic, its judgment should be referred to Allah-azwj Mighty and Majestic and to His-azwj Rasool-saww.
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص حَلَالٌ بَيِّنٌ وَ حَرَامٌ بَيِّنٌ وَ شُبُهَاتٌ تَتَرَدَّدُ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ الشُّبُهَاتِ نَجَا مِنَ الْمُحَرَّمَاتِ وَ مَنْ أَخَذَ بِالشُّبُهَاتِ ارْتَكَبَ الْمُحَرَّمَاتِ وَ هَلَكَ مِنْ حَيْثُ لَا يَعْلَمُ
And Rasool-Allah-saww had said: ‘The lawful is clear and unlawful is clear, and the suspect issues waver between that. So the one who leaves the suspect would be saved from the Prohibitions, and the one who takes with the suspect issues would indulge in the Prohibitions and be destroyed from whereby he does not even know’.
قُلْتُ فَإِنْ كَانَ الْخَبَرَانِ عَنْكُمَا مَشْهُورَيْنِ قَدْ رَوَاهُمَا الثِّقَاتُ عَنْكُمْ
I said, ‘Supposing there were two Ahadeeth from you-asws, both well-known, having been reported by the trusted ones from you-asws?’
قَالَ يُنْظَرُ مَا وَافَقَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ خَالَفَ الْعَامَّةَ فَيُؤْخَذُ بِهِ وَ يُتْرَكُ مَا خَالَفَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ وَافَقَ الْعَامَّةَ
He-asws said: ‘He should look at what judgments is compatible with Judgment of the Book and the Sunnah, and opposes the general Muslims, so he should take with it and leave what judgment opposes the Judgment of the Book and the Sunnah and is compatible with the general Muslims’.
قُلْتُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ إِنْ كَانَ الْفَقِيهَانِ عَرَفَا حُكْمَهُ مِنَ الْكِتَابِ وَ السُّنَّةِ ثُمَّ وَجَدْنَا أَحَدَ الْخَبَرَيْنِ يُوَافِقُ الْعَامَّةَ وَ الْآخَرَ يُخَالِفُ بِأَيِّهِمَا نَأْخُذُ مِنَ الْخَبَرَيْنِ
I said, ‘May I be sacrificed for you-asws! What is your view if both were jurists, recognisers of its judgment from the Book and the Sunnah, then they find one of the two Hadeeth to be compatible with the general Muslims and the other opposing, with which of the two should we take from the two Ahadeeth?’
قَالَ يُنْظَرُ إِلَى مَا هُمْ إِلَيْهِ يَمِيلُونَ فَإِنَّ مَا خَالَفَ الْعَامَّةَ فَفِيهِ الرَّشَادُ
He-asws said: ‘He should look at what they are inclining to, for whatever opposes the general Muslims, in it is the rightful guidance’.
قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ وَافَقَهُمُ الْخَبَرَانِ جَمِيعاً
I said, ‘May I be sacrificed for you-asws! Supposing both the Ahadeeth is compatible with them?’
قَالَ انْظُرُوا إِلَى مَا يَمِيلُ إِلَيْهِ حُكَّامُهُمْ وَ قُضَاتُهُمْ فَاتْرُكُوهُ جَانِباً وَ خُذُوا بِغَيْرِهِ
He-asws said: ‘Look at what their rulers and their judges are inclining to, so leave it aside and take with the other’.
قُلْتُ فَإِنْ وَافَقَ حُكَّامُهُمُ الْخَبَرَيْنِ جَمِيعاً
I said, ‘Supposing both the two Ahadeeth are compatible with their rulers?’
قَالَ إِذَا كَانَ كَذَلِكَ فَأَرْجِهِ وَ قِفْ عِنْدَهُ حَتَّى تَلْقَى إِمَامَكَ فَإِنَّ الْوُقُوفَ عِنْدَ الشُّبُهَاتِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَاتِ وَ اللَّهُ الْمُرْشِدُ
He-asws said, ‘When that were to be like that, then postpone it and pause at it until you meet your Imam, for the pausing at the suspect matters is better than storming into the destructions, and Allah-azwj is the Rightful Guide!’’
رُوِيَ عَنِ الْحَسَنِ بْنِ جَهْمٍ عَنِ الرِّضَا ع أَنَّهُ قَالَ: قُلْتُ لِلرِّضَا ع تَجِيئُنَا الْأَحَادِيثُ عَنْكُمْ مُخْتَلِفَةً
It is reported from Al-Hassan Bin Jahm,
From Al-Reza-asws, he (the narrator) said, ‘I said to Al-Reza-asws, ‘The differing Ahadeeth come to us from you-asws!’
قَالَ مَا جَاءَكَ عَنَّا فَقِسْهُ عَلَى كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ أَحَادِيثِنَا فَإِنْ كَانَ يُشْبِهُهُمَا فَهُوَ مِنَّا وَ إِنْ لَمْ يُشْبِهْهُمَا فَلَيْسَ مِنَّا
He-asws said, ‘Whatever comes to you from us-asws, compare it to the Book of Allah-azwj Mighty and Majestic and our-asws (other) Ahadeeth. If it resembles them, so it is from us-asws, and if it does not resemble them, it isn’t from us-asws’.
قُلْتُ يَجِيئُنَا الرَّجُلَانِ وَ كِلَاهُمَا ثِقَةٌ بِحَدِيثَيْنِ مُخْتَلِفَيْنِ فَلَا نَعْلَمُ أَيُّهُمَا الْحَقُّ
I said, ‘Two men come to us with two differing Ahadeeth, and each of the two men are trusted, so we do not know which of the two is the truth’.
فَقَالَ إِذَا لَمْ تَعْلَمْ فَمُوَسَّعٌ عَلَيْكَ بِأَيِّهِمَا أَخَذْتَ
He-asws said, ‘When you don’t know, there is leeway upon you with whichever of the two you take with’.
وَ مَا رَوَاهُ الْحَارِثُ بْنُ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا سَمِعْتَ مِنْ أَصْحَابِكَ الْحَدِيثَ وَ كُلُّهُمْ ثِقَةٌ فَمُوَسَّعٌ عَلَيْكَ حَتَّى تَرَى الْقَائِمَ عَجَّلَ اللَّهُ تَعَالَى فَرَجَهُ فَتَرُدَّهُ إِلَيْهِ
And what is reported by Al Haris Bin Al Mugheira,
From Abu Abdullah-asws having said: ‘When you hear the Hadeeth from your companions, and all of them are trusted, there is leeway upon you until you see Al Qaim-ajfj, may Allah-azwj the Exalted Hasten his-ajfj relief, so you can refer it to him-ajfj’.
وَ رُوِيَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع قُلْتُ يَرِدُ عَلَيْنَا حَدِيثَانِ وَاحِدٌ يَأْمُرُنَا بِالْأَخْذِ بِهِ وَ الْآخَرُ يَنْهَانَا عَنْهُ
And it is reported from Sama’at Bin Mihran who said,
‘I asked Abu Abdullah-asws, I said, ‘Two Ahadeeth are referred to us, one instructing us with taking with it, and the other forbidding us from it’.
قَالَ لَا تَعْمَلْ بِوَاحِدٍ مِنْهُمَا حَتَّى تَلْقَى صَاحِبَكَ فَتَسْأَلَهُ
He-asws said: ‘Do not act with even one of them until you meet your Master-asws, so you can ask him’.
قَالَ قُلْتُ لَا بُدَّ مِنْ أَنْ نَعْمَلَ بِأَحَدِهِمَا
He (the narrator) said, ‘I said, ‘There is no escape for us from acting with one of the two!’
قَالَ خُذْ بِمَا فِيهِ خِلَافُ الْعَامَّةِ
He-asws said: ‘Take with what opposes the general Muslims’’.
وَ رُوِيَ أَيْضاً عَنْهُمْ ع أَنَّهُمْ قَالُوا إِذَا اخْتَلَفَتْ أَحَادِيثُنَا عَلَيْكُمْ فَخُذُوا بِمَا اجْتَمَعَتْ عَلَيْهِ شِيعَتُنَا فَإِنَّهُ لَا رَيْبَ فِيهِ
And it is reported as well from them-asws, they-asws said: ‘When our-asws Ahadeeth differ upon you, then take with what our-asws Shias have united upon, for there is no doubt in it’.
2- ج، الإحتجاج عَنْ أَبِي جَعْفَرٍ الثَّانِي ع فِي مُنَاظَرَتِهِ مَعَ يَحْيَى بْنِ أَكْثَمَ وَ سَيَجِيءُ بِتَمَامِهِ فِي مَوْضِعِهِ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص فِي حَجَّةِ الْوَدَاعِ قَدْ كَثُرَتْ عَلَيَّ الْكَذَّابَةُ وَ سَتَكْثُرُ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
‘Al-Ihtijaj’ of Al Tabrsee –
From Abu Ja’far-asws the 2nd in his-asws debate with Yahya Bin Aksam – and I (majlisi) will by the complete of it in its appropriate place – he-asws said: ‘Rasool-Allah-saww said during the Farewell Hajj: ‘The lies are frequented upon me-asws and will be even more frequent, so one who lies upon me-saww deliberately, let him take his seat from the Fire.
فَإِذَا أَتَاكُمُ الْحَدِيثُ فَاعْرِضُوهُ عَلَى كِتَابِ اللَّهِ وَ سُنَّتِي فَمَا وَافَقَ كِتَابَ اللَّهِ وَ سُنَّتِي فَخُذُوا بِهِ وَ مَا خَالَفَ كِتَابَ اللَّهِ وَ سُنَّتِي فَلَا تَأْخُذُوا بِهِ الْخَبَرَ
Thus, whenever the Hadeeth comes to you, then present it to the Book of Allah-azwj and my-saww Sunnah, and whatever is in accordance with the Book of Allah-azwj and my-saww Sunnah, take with it, and whatever differs with the Book of Allah-azwj and my-saww Sunnah, do not take with it’’.[2]
3- ج، الإحتجاج وَ مِمَّا أَجَابَ بِهِ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْعَسْكَرِيُّ ع فِي رِسَالَتِهِ إِلَى أَهْلِ الْأَهْوَازِ حِينَ سَأَلُوهُ عَنِ الْجَبْرِ وَ التَّفْوِيضِ أَنْ قَالَ اجْتَمَعَتِ الْأُمَّةُ قَاطِبَةً لَا اخْتِلَافَ بَيْنَهُمْ فِي ذَلِكَ أَنَّ الْقُرْآنَ حَقٌّ لَا رَيْبَ فِيهِ عِنْدَ جَمِيعِ فِرَقِهَا
‘Al-Ihtijaj’ –
And from what Abu Al-Hassan Ali-asws Bin Muhammad Al-Askari-asws answered in his-asws message to the people of Al-Ahwaz when they asked him-asws about the compulsion and the delegation, he-asws said: ‘The entire community formed a consensus, there being no differing between them regarding that, that the Quran is true, there being no doubt in it, with the entirety of their sects.
فَهُمْ فِي حَالَةِ الِاجْتِمَاعِ عَلَيْهِ مُصِيبُونَ وَ عَلَى تَصْدِيقِ مَا أَنْزَلَ اللَّهُ مُهْتَدُونَ لِقَوْلِ النَّبِيِّ ص لَا تَجْتَمِعُ أُمَّتِي عَلَى ضَلَالَةٍ فَأَخْبَرَ ص أَنَّ مَا اجْتَمَعَتْ عَلَيْهِ الْأُمَّةُ وَ لَمْ يُخَالِفْ بَعْضُهَا بَعْضاً هُوَ الْحَقُّ
So they, during the state of unity upon it, are correct, and upon the ratification of what Allah-azwj Revealed they are being guided due to the words of the Prophet-saww: ‘My-saww community would not be united upon a straying’. The Prophet-saww informed that whatever the community unites upon and part of it does not differ from another part, it is the Truth.
فَهَذَا مَعْنَى الْحَدِيثِ لَا مَا تَأَوَّلَهُ الْجَاهِلُونَ وَ لَا مَا قَالَهُ الْمُعَانِدُونَ مِنْ إِبْطَالِ حُكْمِ الْكِتَابِ وَ اتِّبَاعِ حُكْمِ الْأَحَادِيثِ الْمُزَوَّرَةِ وَ الرِّوَايَاتِ الْمُزَخْرَفَةِ وَ اتِّبَاعِ الْأَهْوَاءِ الْمُرْدِيَةِ الْمُهْلِكَةِ الَّتِي تُخَالِفُ نَصَّ الْكِتَابِ وَ تَحْقِيقَ الْآيَاتِ الْوَاضِحَاتِ النَّيِّرَاتِ وَ نَحْنُ نَسْأَلُ اللَّهَ أَنْ يُوَفِّقَنَا لِلثَّوَابِ وَ يَهْدِيَنَا إِلَى الرَّشَادِ
This is the meaning of the Hadeeth, not what the ignorant ones are interpreting it as, and not what the hardliners are saying of invalidating the Judgment of the Book and following the judgment of the false Ahadeeth, and the decorated reports, and following the whims of the repellers, the destroyed ones who oppose the link of the Book, and investigation of the clear Verses, the illuminative. And we-asws ask Allah-azwj that He-azwj Incline us for the Rewards and Guides us to the rightful Guidance’.
ثُمَّ قَالَ ع فَإِذَا شَهِدَ الْكِتَابُ بِتَصْدِيقِ خَبَرٍ وَ تَحْقِيقِهِ فَأَنْكَرَتْهُ طَائِفَةٌ مِنَ الْأُمَّةِ وَ عَارَضَتْهُ بِحَدِيثٍ مِنْ هَذِهِ الْأَحَادِيثِ الْمُزَوَّرَةِ صَارَتْ بِإِنْكَارِهَا وَ دَفْعِهَا الْكِتَابَ كُفَّاراً ضُلَّالًا
Then he-asws said: ‘When the Book testifies with the verification of a Hadeeth, and you investigate it, and a group from the community denies it, and object to it with a Hadeeth from these false Ahadeeth, they would become, due to their denial and repelling of the Book, Kafirs, strayers.
وَ أَصَحُّ خَبَرٍ مَا عُرِفَ تَحْقِيقُهُ مِنَ الْكِتَابِ مِثْلُ الْخَبَرِ الْمُجْمَعِ عَلَيْهِ مِنْ رَسُولِ اللَّهِ ص حَيْثُ قَالَ إِنِّي مُسْتَخْلِفٌ فِيكُمْ خَلِيفَتَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي مَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ
And the most correct of what is recognised by its investigation from the Book is like the Hadeeth, the united upon, from Rasool-Allah-saww where he-saww said: ‘I-saww am leaving behind among you all, two Caliphs – the Book of Allah-azwj and my-saww family-asws. Whoever attaches with these two will never stray after me-asws, and these two will never separate from each other until they return to me-saww at the Fountain’.
وَ اللَّفْظَةُ الْأُخْرَى عَنْهُ فِي هَذَا الْمَعْنَى بِعَيْنِهِ قَوْلُهُ ص إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ مَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَمْ تَضِلُّوا
And another word from him-saww in this meaning are his-saww words: ‘I-saww am leaving behind among you all the two weighty things, the Book of Allah-azwj and my-saww family-asws, the People-asws of my-saww Household, and these two will never separate from each other until they return to me at the Fountain. If you were to attach with these two, you will never stray’.
فَلَمَّا وَجَدْنَا شَوَاهِدَ هَذَا الْحَدِيثِ نَصّاً فِي كِتَابِ اللَّهِ مِثْلَ قَوْلِهِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ ثُمَّ اتَّفَقَتْ رِوَايَاتُ الْعُلَمَاءِ فِي ذَلِكَ لِأَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ تَصَدَّقَ بِخَاتَمِهِ وَ هُوَ رَاكِعٌ فَشَكَرَ اللَّهُ ذَلِكَ لَهُ وَ أَنْزَلَ الْآيَةَ فِيهِ
When we find testimony of this Hadeeth linked to the Book of Allah-azwj, like His-azwj Words: ‘But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55], there is a unison is the reports of the scholars that, this is for Amir Al-Momineen-asws having given charity with his-asws ring while he-asws was in Ruku, so Allah-azwj Thanked that to him-asws, and the Verse was Revealed regarding him-asws
ثُمَّ وَجَدْنَا رَسُولَ اللَّهِ ص قَدْ أَبَانَهُ مِنْ أَصْحَابِهِ بِهَذِهِ اللَّفْظَةِ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ
Then we find Rasool-Allah-saww to have explained it from his-saww companions in these words: ‘One whom I-saww am a Master of, so Ali-asws is his Master. O Allah-azwj! Befriend the one who befriends him-asws, and be Inimical to the one who is inimical to him-asws’.
وَ قَوْلِهِ ص عَلِيٌّ يَقْضِي دَيْنِي وَ يُنْجِزُ مَوْعِدِي وَ هُوَ خَلِيفَتِي عَلَيْكُمْ بَعْدِي
And his-saww words: ‘Ali-asws would pay off my-saww debts, and he would fulfil my-saww promised made, and he-saww is my-saww Caliph upon you all from after me-saww’.
وَ قَوْلِهِ ص حَيْثُ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ فَقَالَ يَا رَسُولَ اللَّهِ أَ تُخْلِفُنِي عَلَى النِّسَاءِ وَ الصِّبْيَانِ فَقَالَ أَ مَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي
And his-saww words – where he-saww made him-asws a Caliph upon Al-Medina, so he-asws said: ‘O Rasool-Allah-saww! Are you leaving me-asws behind upon the women and the children?’ He-saww said: ‘But, are you-asws not pleased that you-asws happen to be from me-saww at the status of Haroun-as from Musa-as except there would be no Prophet-as after me-saww?’
فَعَلِمْنَا أَنَّ الْكِتَابَ شَهِدَ بِتَصْدِيقِ هَذِهِ الْأَخْبَارِ وَ تَحْقِيقِ هَذِهِ الشَّوَاهِدِ فَيَلْزَمُ الْأُمَّةَ الْإِقْرَارُ بِهَا إِذْ كَانَتْ هَذِهِ الْأَخْبَارُ وَافَقَتِ الْقُرْآنَ وَ وَافَقَ الْقُرْآنُ هَذِهِ الْأَخْبَارَ فَلَمَّا وَجَدْنَا ذَلِكَ مُوَافِقاً لِكِتَابِ اللَّهِ وَ وَجَدْنَا كِتَابَ اللَّهِ مُوَافِقاً لِهَذِهِ الْأَخْبَارِ وَ عَلَيْهَا دَلِيلًا كَانَ الِاقْتِدَاءُ بِهَذِهِ الْأَخْبَارِ فَرْضاً لَا يَتَعَدَّاهُ إِلَّا أَهْلُ الْعِنَادِ وَ الْفَسَادِ
Thus, we know that the Book Testifies with the verification of these Ahadeeth, and the achievement of these testimonies. Therefore, it necessitates the community, the acknowledgment with these when these Ahadeeth were in accordance with the Quran, and the Quran is compatible with these Ahadeeth. So, when we find that concordance of the Book of Allah-azwj and we find the Book of Allah-azwj as being compatible with these Ahadeeth, and upon these there is evidence, the following of these Ahadeeth would be an Obligation, none would transgress these except the people of obstinacy and the corruption’.
ثُمَّ قَالَ ع وَ مُرَادُنَا وَ قَصْدُنَا الْكَلَامُ فِي الْجَبْرِ وَ التَّفْوِيضِ وَ شَرْحِهِمَا وَ بَيَانِهِمَا وَ إِنَّمَا قَدَّمْنَا مَا قَدَّمْنَا لِكَوْنِ اتِّفَاقِ الْكِتَابِ وَ الْخَبَرِ إِذَا اتَّفَقَا دَلِيلًا لِمَا أَرَدْنَاهُ وَ قُوَّةً لِمَا نَحْنُ مُبَيِّنُوهُ مِنْ ذَلِكَ إِنْ شَاءَ اللَّهُ الْخَبَرُ طَوِيلٌ نَذْكُرُهُ بِتَمَامِهِ فِي بَابِ الْجَبْرِ وَ التَّفْوِيضِ إِنْ شَاءَ اللَّهُ تَعَالَى
Then he-asws said: ‘And our-asws purpose, and our-asws aim of the speech regarding the compulsion and the delegation, and their commentary, and their explanation, and rather we-asws brought forward what we-asws brought forward, there happens to be a concordance of the Book (Quran) and the News (Hadeeth), when the evidence is accordance to what we-asws wanted, and the strength of what we-asws would be explaining from that, if Allah-azwj so Desires’’.[3]
4- لي، الأمالي للصدوق أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ عَلِيٌّ ع إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً فَمَا وَافَقَ كِتَابَ اللَّهِ فَخُذُوهُ وَ مَا خَالَفَ كِتَابَ اللَّهِ فَدَعُوهُ
‘Al Amaali’ of Al Sadouq – Ahmad Bin Ali Bin Ibrahim Bin Hashim, from his father Ali, from his father, from Al Nowfali, from Al Sakuni,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Ali-asws said: ‘Upon every true (matter) there is a reality, and upon every correctness there is a light. Whatever is in accordance with the Book of Allah-azwj, take it, and whatever opposes the Book of Allah-azwj, leave it![4]
5- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: قَرَأْتُ فِي كِتَابٍ لِعَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّهُ سَيُكْذَبُ عَلَيَّ كَمَا كُذِبَ عَلَى مَنْ كَانَ قَبْلِي فَمَا جَاءَكُمْ عَنِّي مِنْ حَدِيثٍ وَافَقَ كِتَابَ اللَّهِ فَهُوَ حَدِيثِي وَ أَمَّا مَا خَالَفَ كِتَابَ اللَّهِ فَلَيْسَ مِنْ حَدِيثِي
‘Qurb Al Isnaad’ – Ibn Zareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘I-asws read in the Book of Ali-asws that Rasool-Allah-saww said: ‘They will lie upon me-saww just as the ones before me-saww were lied upon. Whatever Hadeeth comes to you from me-saww, and it is in accordance with the Book of Allah-azwj, so it is my-saww Hadeeth, and whatever opposes the Book of Allah-azwj, it isn’t from my-saww Ahadeeth’’.[5]
6- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى وَ الْحَسَنِ بْنِ مَحْبُوبٍ جَمِيعاً عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَفَ عَلَيْهِ رَجُلَانِ مِنْ أَهْلِ دِينِهِ فِي أَمْرٍ كِلَاهُمَا يَرْوِيهِ أَحَدُهُمَا يَأْمُرُ بِأَخْذِهِ وَ الْآخَرُ يَنْهَاهُ عَنْهُ كَيْفَ يَصْنَعُ قَالَ يُرْجِئُهُ حَتَّى يَلْقَى مَنْ يُخْبِرُهُ فَهُوَ فِي سَعَةٍ حَتَّى يَلْقَاهُ
‘Al Kafi’ – Ali, from his father, from Usman Bin Isa, and Al-Hassan Bin Mahboub, both together from Sama’at,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about a man, there had differed to him two men from the people of his Religion regarding a matter, each of the two was reporting. One of them ordered with taking it, and the other forbidding from it. How should one deal with it?’ He-asws said: ‘He should return it until he meets one who inform him. Thus, he would be in leeway until (such time as) he meets him’’.[6]
وَ فِي رِوَايَةٍ أُخْرَى بِأَيِّهِمَا أَخَذْتَ مِنْ بَابِ التَّسْلِيمِ وَسِعَكَ
Note –
And in another report: ‘With whichever of the two you take with, from a door (path) of submission, there is leeway for you’.
7- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ الْعَامَ ثُمَّ جِئْتَنِي مِنْ قَابِلٍ فَحَدَّثْتُكَ بِخِلَافِهِ فَبِأَيِّهِمَا كُنْتَ تَأْخُذُ
‘Al Kafi’ – Ali, from his father, from Usman Bin Isa, from Al Husayn Bin Al Mukhtar, from one of our companions,
‘From Abu Abdullah-asws having said: ‘What is your view if I-asws were to narrate to you a Hadeeth of the knowledge, then you come back to me-asws next year and I-asws narrate to you with opposite to it, which of the two would you take?’
قَالَ كُنْتُ آخُذُ بِالْأَخِيرِ
He said, ‘I would take with the latest’.
فَقَالَ لِي رَحِمَكَ اللَّهُ
He-asws said to me: ‘May Allah-azwj have Mercy on you![7]
8- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ فَرْقَدٍ عَنِ ابْنِ خُنَيْسٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِذَا جَاءَ حَدِيثٌ عَنْ أَوَّلِكُمْ وَ حَدِيثٌ عَنْ آخِرِكُمْ بِأَيِّهِمَا نَأْخُذُ قَالَ خُذُوا بِهِ حَتَّى يَبْلُغَكُمْ عَنِ الْحَيِّ فَإِنْ بَلَغَكُمْ عَنِ الْحَيِّ فَخُذُوا بِقَوْلِهِ قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّا وَ اللَّهِ لَا نُدْخِلُكُمْ إِلَّا فِيمَا يَسَعُكُمْ
‘Al Kafi’ – Ali, from his father, from Ibn Marar, from Yunus, from Ibn Farqad, from Ibn Khunays who said,
‘I said to Abu Abdullah-asws, ‘When a Hadeeth comes from your-asws former ones-asws, and a Hadeeth comes from your-asws latter ones-asws, which of the two should we take?’ He-asws said: ‘Take with it until, there reaches you (a Hadeeth) from the living one-asws. If there reaches you (a Hadeeth) from a living one, then take with his-asws words.
قال: ثم قال أبو عبد الله عليه السلام: إنا والله لا ندخلكم إلا فيما يسعكم. وفي حديث آخر: خذوا بالأحدث.
He (the narrator) said, ‘Then Abu Abdullah-asws said: ‘By Allah-azwj! We-asws will not enter you all except into what you can (bear).
وَ فِي حَدِيثٍ آخَرَ خُذُوا بِالْأَحْدَثِ.
And in another Hadeeth: ‘Take with the latest’’.[8]
9- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا بَالُ أَقْوَامٍ يَرْوُونَ عَنْ فُلَانٍ وَ فُلَانٍ عَنْ رَسُولِ اللَّهِ ص لَا يُتَّهَمُونَ بِالْكَذِبِ فَيَجِيءُ مِنْكُمْ خِلَافُهُ
‘Al Kafi’ – The number (of reporters), from Ahmad Bin Muhammad, from Usman Bin Isa, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘What is the matter with a people reporting from so and so from Rasool-Allah-saww, not being accused of the lies, so there comes from you-asws the opposite of it?’
قَالَ إِنَّ الْحَدِيثَ يُنْسَخُ كَمَا يُنْسَخُ الْقُرْآنُ
He-asws said: ‘The Hadeeth abrogates just as the (Verses of the Quran) Abrogate.[9]
10- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا بَالِي أَسْأَلُكَ عَنِ الْمَسْأَلَةِ فَتُجِيبُنِي فِيهَا بِالْجَوَابِ ثُمَّ يَجِيئُكَ غَيْرِي فَتُجِيبُهُ فِيهَا بِجَوَابٍ آخَرَ
‘Al Kafi’ – Ali, from his father, from Ibn Abu Najran, from Ibn Hameed, from Ibn Hazim who said,
‘I said to Abu Abdullah-asws, ‘What is the matter? I ask you about an issue so you-asws answer me with the answer regarding it, then someone else comes to you-asws and you-asws answer him with another answer with regards to it?’
فَقَالَ إِنَّا نُجِيبُ النَّاسَ عَلَى الزِّيَادَةِ وَ النُّقْصَانِ
He-asws said: ‘We-asws tend to answer the people upon the addition and the reduction’.
قَالَ قُلْتُ فَأَخْبِرْنِي عَنْ أَصْحَابِ رَسُولِ اللَّهِ ص صَدَقُوا عَلَى مُحَمَّدٍ ص أَمْ كَذَبُوا
He (the narrator) said, ‘I said, ‘Inform me about the companions of Rasool-Allah-saww. Were they truthful upon Muhammad-saww or were they lying?’
قَالَ بَلْ صَدَقُوا قُلْتُ فَمَا بَالُهُمُ اخْتَلَفُوا
He-asws said: ‘But, they were truthful’. I said, ‘So what is the matter with them differing?’
فَقَالَ أَ مَا تَعْلَمُ أَنَّ الرَّجُلَ كَانَ يَأْتِي رَسُولَ اللَّهِ ص فَيَسْأَلُهُ عَنِ الْمَسْأَلَةِ فَيُجِيبُهُ فِيهَا بِالْجَوَابِ ثُمَّ يُجِيبُهُ بَعْدَ ذَلِكَ بِمَا يَنْسَخُ ذَلِكَ الْجَوَابَ فَنَسَخَتِ الْأَحَادِيثُ بَعْضُهَا بَعْضاً
He-asws said: ‘But, know that the man would come to Rasool-Allah-saww and ask him-saww about an issue, so he-saww would answer him with the answer, then he-saww would answer after that with what had Abrogated that answer, therefore the Ahadeeth Abrogate, some of these abrogate some.[10]
11- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلًا مِمَّنْ يَتَوَلَّانَا بِشَيْءٍ مِنَ التَّقِيَّةِ
‘Al Kafi’ – Ali Bin Muhammad, from Sahl, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said to me: ‘O Ziyad! What would you say if I-asws issue Fatwa to a man from the ones who are in our-asws Wilayah, with something from the Taqiyya (dissimulation)?’
قَالَ قُلْتُ لَهُ أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘I said to him-asws, ‘You-asws are more knowing, may I be sacrificed for you-asws!’
قَالَ إِنْ أَخَذَ بِهِ فَهُوَ خَيْرٌ لَهُ وَ أَعْظَمُ أَجْراً
He-asws said: ‘If one takes with it, so it would be better for him and of greater Recompense.[11]
12- وَ فِي رِوَايَةٍ أُخْرَى إِنْ أَخَذَ بِهِ أُوجِرَ وَ إِنْ تَرَكَهُ وَ اللَّهِ أَثِمَ
And in another report: ‘If he takes with it, he would be Recompensed, and if he leaves it, by Allah-azwj, he would sin’’.[12]
13- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ وَ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ: قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي سَمِعْتُ مِنْ سَلْمَانَ وَ الْمِقْدَادِ وَ أَبِي ذَرٍّ شَيْئاً مِنْ تَفْسِيرِ الْقُرْآنِ وَ أَحَادِيثَ عَنْ نَبِيِّ اللَّهِ ص غَيْرَ مَا فِي أَيْدِي النَّاسِ ثُمَّ سَمِعْتُ مِنْكَ تَصْدِيقَ مَا سَمِعْتُ مِنْهُمْ وَ رَأَيْتُ فِي أَيْدِي النَّاسِ أَشْيَاءَ كَثِيرَةً مِنْ تَفْسِيرِ الْقُرْآنِ وَ مِنَ الْأَحَادِيثِ عَنْ نَبِيِّ اللَّهِ ص
My father, from Ali, from his father, from Hamad Bin Isa, from Ibrahim Bin Umar Al Yamani, and Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qas Al Hilali who said,
‘I said to Amir Al-Momineen-asws, ‘O Amir Al-Momineen-asws! I heard from Salman-ra, and Al-Miqdad-ra, and Abu Zarr-ra certain things from the interpretation of the Quran and the Ahadeeth from the Prophet-saww of Allah-azwj, which differ from what is in the hands of the people. Then I heard from you-asws a verification of what I heard from them-ra, and I see many things in the hands of the people from the interpretation of the Quran and the Ahadeeth from the Prophet-saww of Allah-azwj.
أَنْتُمْ تُخَالِفُونَهُمْ فِيهَا وَ تَزْعُمُونَ أَنَّ ذَلِكَ كُلَّهُ بَاطِلٌ أَ فَتَرَى النَّاسَ يَكْذِبُونَ عَلَى رَسُولِ اللَّهِ ص مُتَعَمِّدِينَ وَ يُفَسِّرُونَ الْقُرْآنَ بِآرَائِهِمْ
Are you-asws opposing them regarding these, and are you-asws claiming that all of that is false? Do you-asws view that the people are deliberately lying upon Rasool-Allah-saww and are interpreting the Quran by their own opinions?’
قَالَ فَأَقْبَلَ عَلِيٌّ ع عَلَيَّ فَقَالَ قَدْ سَأَلْتَ فَافْهَمِ الْجَوَابَ إِنَّ فِي أَيْدِي النَّاسِ حَقّاً وَ بَاطِلًا وَ صِدْقاً وَ كَذِباً وَ نَاسِخاً وَ مَنْسُوخاً وَ عَامّاً وَ خَاصّاً وَ مُحْكَماً وَ مُتَشَابِهاً وَ حِفْظاً وَ وَهَماً
He (the narrator) said, ‘(Imam) Ali-asws faced towards me, and he-asws said: ‘You have asked, so understand the answer. That which is in the hand of the people is right and false, true and lies, and abrogating and abrogated, and general and special, and decisive and allegorical, and memorise and whims.
وَ قَدْ كُذِبَ عَلَى رَسُولِ اللَّهِ ص عَلَى عَهْدِهِ حَتَّى قَامَ خَطِيباً فَقَالَ أَيُّهَا النَّاسُ قَدْ كَثُرَتْ عَلَيَّ الْكَذَّابَةُ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ثُمَّ كُذِبَ عَلَيْهِ مِنْ بَعْدِهِ
And they had lied upon Rasool-Allah-saww during his-saww era until he-saww stood preaching and he-saww said: ‘O you people! The lies have been frequented upon me-saww, so the one who deliberately lies upon me-saww, then let him take his seat from the Fire. Then they (again) lied upon him-saww from after him-saww.
إِنَّمَا أَتَاكُمُ الْحَدِيثُ مِنْ أَرْبَعَةٍ لَيْسَ لَهُمْ خَامِسٌ رَجُلٌ مُنَافِقٌ يُظْهِرُ الْإِيمَانَ مُتَصَنِّعٍ بِالْإِسْلَامِ لَا يَتَأَثَّمُ وَ لَا يَتَحَرَّجُ أَنْ يَكْذِبَ عَلَى رَسُولِ اللَّهِ ص مُتَعَمِّداً فَلَوْ عَلِمَ النَّاسُ أَنَّهُ مُنَافِقٌ كَذَّابٌ لَمْ يَقْبَلُوا مِنْهُ وَ لَمْ يُصَدِّقُوهُ وَ لَكِنَّهُمْ قَالُوا هَذَا قَدْ صَحِبَ رَسُولَ اللَّهِ ص وَ رَآهُ وَ سَمِعَ مِنْهُ فَأَخَذُوا مِنْهُ وَ هُمْ لَا يَعْرِفُونَ حَالَهُ
But rather, the Hadeeth have come to you from four, there isn’t a fifth for them – a hypocrite man manifesting the Eman, pretending with Al-Islam. He neither considered it a sin nor a blame for him to lie upon Rasool-Allah-saww. Had the people known that he was a lying hypocrite, they would not have accepted from him and would not have ratified him. But, they said, ‘This one has accompanied Rasool-Allah-saww and has seen him-saww and heard from him-saww, therefore take from him’, and they did not recognise his state.
وَ قَدْ أَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْمُنَافِقِينَ بِمَا أَخْبَرَهُ وَ وَصَفَهُمْ بِمَا وَصَفَهُمْ فَقَالَ عَزَّ وَ جَلَ وَ إِذا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسامُهُمْ وَ إِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ثُمَّ بَقُوا بَعْدَهُ فَتَقَرَّبُوا إِلَى أَئِمَّةِ الضَّلَالِ وَ الدُّعَاةِ إِلَى النَّارِ بِالزُّورِ وَ الْكَذِبِ وَ الْبُهْتَانِ فَوَلَّوْهُمُ الْأَعْمَالَ وَ حَمَلُوهُمْ عَلَى رِقَابِ النَّاسِ وَ أَكَلُوا مِنْهُمُ الدُّنْيَا وَ إِنَّمَا النَّاسُ مَعَ الْمُلُوكِ وَ الدُّنْيَا إِلَّا مَنْ عَصَمَ اللَّهُ فَهَذَا أَحَدُ الْأَرْبَعَةِ
And Allah-azwj Mighty and Majestic has Informed about the hypocrite with what He-azwj Informed, and Described them with what He-azwj Described them. He-azwj the Mighty and Majestic Said: And when you see them, their bodies would amaze you, and if they speak, you will listen to their words [63:4]. Then they remained after him-asws and they drew closer to the imams of straying and the callers to the Fire with their falsities, lies and slander. They made them office bearers and loaded them upon the necks of the people, and they consumed the world from them. And rather, the people tend to be with the kings and the world, except on whom Allah-azwj Saves. This is one of the four.
وَ رَجُلٌ سَمِعَ مِنْ رَسُولِ اللَّهِ شَيْئاً لَمْ يَحْفَظْهُ عَلَى وَجْهِهِ وَ وَهِمَ فِيهِ وَ لَمْ يَتَعَمَّدْ كَذِباً فَهُوَ فِي يَدِهِ يَقُولُ بِهِ وَ يَعْمَلُ بِهِ وَ يَرْوِيهِ وَ يَقُولُ أَنَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص فَلَوْ عَلِمَ الْمُسْلِمُونَ أَنَّهُ وَهِمَ لَمْ يَقْبَلُوهُ وَ لَوْ عَلِمَ هُوَ أَنَّهُ وَهِمَ لَرَفَضَهُ
And a man who heard something from Rasool-Allah-saww but did not memorise it upon its (correct) aspect, and he was deluded in it, and did not deliberately lie. So it (Hadeeth) was in his hands, he was saying with it and acting with it and reporting it, and he was saying, ‘I heard it from Rasool-Allah-saww’. If the Muslims had known that he was deluded, they would not have accepted it, and if he (himself) had known that it is a delusion, he would have rejected it (as well).
وَ رَجُلٌ ثَالِثٌ سَمِعَ مِنْ رَسُولِ اللَّهِ ص شَيْئاً أَمَرَ بِهِ ثُمَّ نَهَى عَنْهُ وَ هُوَ لَا يَعْلَمُ أَوْ سَمِعَهُ يَنْهَى عَنْ شَيْءٍ ثُمَّ أَمَرَ بِهِ وَ هُوَ لَا يَعْلَمُ فَحَفِظَ مَنْسُوخَهُ وَ لَمْ يَحْفَظِ النَّاسِخَ فَلَوْ عَلِمَ أَنَّهُ مَنْسُوخٌ لَرَفَضَهُ وَ لَوْ عَلِمَ الْمُسْلِمُونَ أَنَّهُ مَنْسُوخٌ لَرَفَضُوهُ
And a third man who heard something from Rasool-Allah-saww, having instructed with it, then forbade from it, and he did not know, or he heard the forbiddance about something, then he-saww instructed with it, and he did not know. Thus, he memorised the abrogated and did not memorise the abrogating. Had he known that it is abrogated, he would have rejected it, and had the Muslims known that it is abrogated, they would have rejected it.
وَ آخَرُ رَابِعٌ لَمْ يَكْذِبْ عَلَى رَسُولِ اللَّهِ ص مُبْغِضٌ لِلْكَذِبِ خَوْفاً مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ تَعْظِيماً لِرَسُولِ اللَّهِ لَمْ يَسْهُ بَلْ حَفِظَ مَا سَمِعَ عَلَى وَجْهِهِ فَجَاءَ بِهِ كَمَا سَمِعَ لَمْ يَزِدْ فِيهِ وَ لَمْ يَنْقُصْ مِنْهُ وَ عَلِمَ النَّاسِخَ مِنَ الْمَنْسُوخِ فَعَمِلَ بِالنَّاسِخِ وَ رَفَضَ الْمَنْسُوخَ
And lastly, the fourth – he did not lie upon Rasool-Allah-saww, being hateful of the lying, having fear of Allah-azwj Mighty and Majestic, and reverence to Rasool-Allah-saww. He did not forget it, but memorised whatever he heard upon its (correct) aspect, and he came with it just as he had heard it, neither increasing in it nor reducing from it, and he knew the abrogating from the abrogated. So, he acted with the abrogating and rejected the abrogated.
وَ إِنَّ أَمْرَ النَّبِيِّ ص مِثْلُ الْقُرْآنِ نَاسِخٌ وَ مَنْسُوخٌ وَ خَاصٌّ وَ عَامٌّ وَ مُحْكَمٌ وَ مُتَشَابِهٌ وَ قَدْ كَانَ يَكُونُ مِنْ رَسُولِ اللَّهِ ص الْكَلَامُ لَهُ وَجْهَانِ وَ كَلَامٌ عَامٌّ وَ كَلَامٌ خَاصٌّ مِثْلُ الْقُرْآنِ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا
And the instructions of the Prophet-saww are similar to the Quran (Allah-azwj), abrogating, and abrogated, and special, and general, and decisive, and allegorical. And there have been from Rasool-Allah-azwj the speech having two aspects for it, and a general speech and a special speech, similar to the Quran. And Allah-azwj Mighty and Majestic Said in His-azwj Book: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].
فَيَشْتَبِهُ عَلَى مَنْ لَمْ يَعْرِفْ وَ لَمْ يَدْرِ مَا عَنَى اللَّهُ بِهِوَ رَسُولُهُ وَ لَيْسَ كُلُّ أَصْحَابِ رَسُولِ اللَّهِ ص يَسْأَلُهُ عَنِ الشَّيْءِ فَيَفْهَمُ كَانَ مِنْهُمْ مَنْ يَسْأَلُهُ وَ لَا يَسْتَفْهِمُهُ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِيءَ الْأَعْرَابِيُّ وَ الطَّارِي فَيَسْأَلَ رَسُولَ اللَّهِ ص حَتَّى يَسْمَعُوا
So that was confusing upon the one who did not understand and did not know what was Meant by Allah-azwj and His-azwj Rasool-saww, and it isn’t so that every companion of Rasool-Allah-saww asked him about something and he understood it. There were from them, one who would ask him-saww and did not understand, until he would love it that a Bedouin would come and the fresh one (new Muslim), so he would ask Rasool-Allah-saww until they hear (what was being said).
وَ كُنْتُ أَدْخُلُ عَلَى رَسُولِ اللَّهِ ص كُلَّ يَوْمٍ دَخْلَةً وَ كُلَّ لَيْلَةٍ دَخْلَةً فَيُخْلِينِي فِيهَا أَدُورُ مَعَهُ حَيْثُمَا دَارَ وَ قَدْ عَلِمَ أَصْحَابُ رَسُولِ اللَّهِ أَنَّهُ لَمْ يَصْنَعْ ذَلِكَ بِأَحَدٍ مِنَ النَّاسِ غَيْرِي وَ رُبَّمَا كَانَ ذَلِكَ فِي بَيْتِي يَأْتِينِي رَسُولُ اللَّهِ ص أَكْثَرَ ذَلِكَ فِي بَيْتِي وَ كُنْتُ إِذَا دَخَلْتُ عَلَيْهِ بَعْضَ مَنَازِلِهِ أَخْلَانِي وَ أَقَامَ عَنِّي نِسَاءَهُ فَلَا يَبْقَى عِنْدَهُ غَيْرِي
And I-asws used to go to Rasool-Allah-saww every day and every night, and he-saww would isolate with me-asws during it. I-asws used to go around with him-saww wherever he-saww went around. And the companions of Rasool-Allah-saww knew and he-saww did not do that with anyone from the people apart from me-asws; and sometimes that would be in my-asws house. Rasool-Allah-saww would come to me-asws a lot in my-asws house; and when I-asws went over to him-asws in one of his-saww houses, he-saww would isolate with me-asws, and tell his-saww womenfolk to arise away from me-asws, and there would not remain in his-saww presence anyone apart from me-asws.
وَ إِذَا أَتَانِي لِلْخَلْوَةِ مَعِي فِي بَيْتِي لَمْ تَقُمْ عَنْهُ فَاطِمَةُ وَ لَا أَحَدٌ مِنْ بَنِيَّ وَ كُنْتُ إِذَا سَأَلْتُهُ أَجَابَنِي وَ إِذَا سَكَتُّ عَنْهُ وَ فَنِيَتْ مَسَائِلِي ابْتَدَأَنِي
And when he-saww would come for the isolation with me-asws in my-asws house, (Syeda) Fatima-asws would not arise from him-saww, nor would anyone from my-asws sons-asws. And whenever I-asws used to ask, he-saww would answer me-asws, and whenever I-asws was silent from him-saww and my-asws questions had run out, he-saww would initiate me-asws.
فَمَا نَزَلَتْ عَلَى رَسُولِ اللَّهِ ص آيَةٌ مِنَ الْقُرْآنِ إِلَّا أَقْرَأَنِيهَا وَ أَمْلَاهَا عَلَيَّ فَكَتَبْتُهَا بِخَطِّي وَ عَلَّمَنِي تَأْوِيلَهَا وَ تَفْسِيرَهَا وَ نَاسِخَهَا وَ مَنْسُوخَهَا وَ مُحْكَمَهَا وَ مُتَشَابِهَهَا وَ خَاصَّهَا وَ عَامَّهَا وَ دَعَا اللَّهَ لِي أَنْ يُعْطِيَنِي فَهْمَهَا وَ حِفْظَهَا فَمَا نَسِيتُ آيَةً مِنْ كِتَابِ اللَّهِ وَ لَا عِلْماً أَمْلَاهُ عَلَيَّ
Thus, there was no Verse from the Quran Revealed unto Rasool-Allah-saww except he-saww recited it to me-asws and dictated it to me-asws. I-asws wrote it in my-asws own handwriting, and he-saww taught me-asws its explanation and its interpretation, and its Abrogating one and its Abrogated one, and its Decisive and its Allegorical, and its special and its general. And he-saww supplicated to Allah-azwj for me-asws that He-azwj Gives me-asws its understanding and its memorisation. Thus, I-asws did not forget a single Verse from the Book of Allah-azwj, nor any knowledge he-saww had dictated it unto me-asws.
وَ كَتَبْتُهُ مُنْذُ دَعَا اللَّهَ لِي بِمَا دَعَاهُ وَ مَا تَرَكَ شَيْئاً عَلَّمَهُ اللَّهُ مِنْ حَلَالٍ وَ لَا حَرَامٍ أَمْرٍ وَ لَا نَهْيٍ كَانَ أَوْ يَكُونُ وَ لَا كِتَابٍ مُنْزَلٍ عَلَى أَحَدٍ قَبْلَهُ فِي أَمْرٍ بِطَاعَةٍ أَوْ نَهْيٍ عَنْ مَعْصِيَةٍ إِلَّا عَلَّمَنِيهِ وَ حَفَّظَنِيهِ فَلَمْ أَنْسَ حَرْفاً وَاحِداً
And I-asws wrote it since he-saww supplicated to Allah-azwj for me-asws with what he-saww supplicated with, and I-asws did not leave out anything Allah-azwj had Taught him-saww, from a Permission or a Prohibition, a Command or a Forbiddance, what had happened or was to happen, nor a Revealed Book upon anyone before him-saww in a Command of obedience or a Forbiddance from disobedience, except I-asws knew it and memorised it. So, I did not forget a single letter.
ثُمَّ وَضَعَ ص يَدَهُ عَلَى صَدْرِي وَ دَعَا اللَّهَ لِي أَنْ يَمْلَأَ قَلْبِي عِلْماً وَ فَهْماً وَ حُكْماً وَ نُوراً
Then Rasool-Allah-saww placed his-saww hand upon my-asws chest and supplicated to Allah-azwj for me-asws that He-azwj Fills my-asws heard with knowledge, and understanding, and wisdom, and light’’.
فَقُلْتُ يَا نَبِيَّ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي إِنِّي مُنْذُ دَعَوْتَ اللَّهَ عَزَّ وَ جَلَّ لِي بِمَا دَعَوْتَ لَمْ أَنْسَ شَيْئاً وَ لَمْ يَفُتْنِي شَيْءٌ لَمْ أَكْتُبْهُ أَ فَتَتَخَوَّفُ عَلَيَّ النِّسْيَانَ فِيمَا بَعْدُ
I-asws said: ‘O Prophet-saww of Allah-azwj! May my-asws father-as and my-asws mother-as be sacrificed for you-saww! I-asws, since you-saww supplicated to Allah-azwj for me-asws with what you-saww supplicated with, I-asws did not forget anything, and nothing has tempted me-asws that I-asws did not write it. Are you-saww fearing upon me-asws of the forgetfulness in what is afterwards?’
فَقَالَ لَا لَسْتُ أَخَافُ عَلَيْكَ النِّسْيَانَ وَ لَا الْجَهْلَ
He-saww said: ‘No! I-saww neither fear upon you-asws of the forgetfulness nor of the ignorance’’.[13]
ج، الإحتجاج عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ فَقَالَ لَهُ رَجُلٌ إِنِّي سَمِعْتُ مِنْ سَلْمَانَ وَ أَبِي ذَرٍّ الْغِفَارِيِ وَ الْمِقْدَادِ أَشْيَاءَ مِنْ تَفْسِيرِ الْقُرْآنِ وَ الْأَحَادِيثِ عَنِ النَّبِيِّ ص
Note –
‘Al-Ihtijaj’ – From Mas’ada Bin Sadaqa,
From Ja’far-asws Bin Muhammad-asws who said, ‘Amir Al-Momineen-asws addressed’ – and he-asws continued the Hadeeth up to he-asws said: ‘A man said to him-asws, ‘I have heard from Salman-ra, and Abu Zarr-ra and Al-Miqdad-ra things from interpretation of the Quran and the Ahadeeth from the Prophet-saww’.
ثُمَّ ذَكَرَ نَحْواً مِمَّا مَرَّ إِلَى قَوْلِهِ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِيءَ الْأَعْرَابِيُّ أَوِ الطَّارِي فَيَسْأَلَهُ ص حَتَّى يَسْمَعُوا وَ كَانَ لَا يَمُرُّ بِي مِنْ ذَلِكَ شَيْءٌ إِلَّا سَأَلْتُ عَنْهُ وَ حَفِظْتُهُ فَهَذِهِ وُجُوهُ مَا عَلَيْهِ النَّاسُ فِي اخْتِلَافِهِمْ وَ عِلَلِهِمْ فِي رِوَايَاتِهِمْ
Then he-asws mentioned approximate to what has passed, up to his-asws words: ‘Until they would love it if either a Bedouin or a passer-by would come and ask him, so they would be hearing, and nothing from that passed by me-asws except I-asws had asked about it, and memorised it. So this is what the people are upon regarding their differing, and their reasons regarding their reports’’.
14- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ وَ مُحَمَّدُ بْنُ مُوسَى الْبَرْقِيُّ وَ مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ وَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ هِشَامٍ وَ عَلِيُّ بْنُ عِيسَى الْمُجَاوِرُ رَضِيَ اللَّهُ عَنْهُمْ قَالُوا حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ أَسْبَاطٍ قَالَ: قُلْتُ لِلرِّضَا ع يَحْدُثُ الْأَمْرُ لَا أَجِدُ بُدّاً مِنْ مَعْرِفَتِهِ وَ لَيْسَ فِي الْبَلَدِ الَّذِي أَنَا فِيهِ أَحَدٌ أَسْتَفْتِيهِ مِنْ مَوَالِيكَ
‘Ilal Al Sharaie’, (and) ‘Uyoun Akhbar Al-Reza-asws’ – It was narrated to us by Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu Abdullah Al Barqy, and Muhammad Ibn Musa Al Barqy, and Muhammad Bin Ali Lajaylawiya, and Muhammad Bin Ali Bin Hisham, and Ali Bin Isa Al Majawar, from Ali Bin Muhammad Majaylawiya, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Al Sayyari, from Ali Bin Asbat who said,
‘I said to Al-Reza-asws, ‘The new matter comes about, I do not find any escape from understanding it, and there isn’t anyone from the ones in your-asws Wilayah, in the city I am in, who I can get a Fatwa from’.
قَالَ فَقَالَ ع ائْتِ فَقِيهَ الْبَلَدِ فَاسْتَفْتِهِ فِي أَمْرِكَ فَإِذَا أَفْتَاكَ بِشَيْءٍ فَخُذْ بِخِلَافِهِ فَإِنَّ الْحَقَّ فِيهِ
He-asws said: ‘Go to the jurist of the city and seek his Fatwa regarding your matter. So when he issues a Fatwa with something, take with the opposite of it, for the Truth would be therein’’.[14]
15- ن، عيون أخبار الرضا عليه السلام أَبِي وَ ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْمِسْمَعِيِّ عَنِ الْمِيثَمِيِ أَنَّهُ سَأَلَ الرِّضَا ع يَوْماً وَ قَدِ اجْتَمَعَ عِنْدَهُ قَوْمٌ مِنْ أَصْحَابِهِ وَ قَدْ كَانُوا تَنَازَعُوا فِي الْحَدِيثَيْنِ الْمُخْتَلِفَيْنِ عَنْ رَسُولِ اللَّهِ ص فِي الشَّيْءِ الْوَاحِدِ فَقَالَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ حَرَاماً وَ أَحَلَّ حَلَالًا وَ فَرَضَ فَرَائِضَ فَمَا جَاءَ فِي تَحْلِيلِ مَا حَرَّمَ اللَّهُ أَوْ تَحْرِيمِ مَا أَحَلَّ اللَّهُ أَوْ دَفْعِ فَرِيضَةٍ فِي كِتَابِ اللَّهِ رَسْمُهَا بَيِّنٌ قَائِمٌ بِلَا نَاسِخٍ نَسَخَ ذَلِكَ فَذَلِكَ مَا لَا يَسَعُ الْأَخْذُ بِهِ
‘Uyoun Akhbar Al-Reza-asws’ – My father, and Ibn Al Waleed, from Sa’ad, from Al Masma’a, from Al Maysami,
‘He asked Al-Reza-asws one day – and there had gathered in his-asws presence, a group of his-asws companions, and they had debated regarding the two differing Ahadeeth from Rasool-Allah-saww regarding one thing – so he-asws said: ‘Allah-azwj Mighty and Majestic Prohibited Prohibitions, and Permitted Permissible(s), and Obligated Obligations. Whatever came in the Permission of what Allah-azwj Prohibited, or a prohibition of what Allah-azwj Permitted, or repelled an Obligation in the Book of Allah-azwj Written between the existing ones, without an Abrogation Abrogating that, so that would be what there is no leeway for any to take with it.
لِأَنَّ رَسُولَ اللَّهِ ص لَمْ يَكُنْ لِيُحَرِّمَ مَا أَحَلَّ اللَّهُ وَ لَا لِيُحَلِّلَ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا لِيُغَيِّرَ فَرَائِضَ اللَّهِ وَ أَحْكَامَهُ كَانَ فِي ذَلِكَ كُلِّهِ مُتَّبِعاً مُسَلِّماً مُؤَدِّياً عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَ فَكَانَ ص مُتَّبِعاً لِلَّهِ مُؤَدِّياً عَنِ اللَّهِ مَا أَمَرَهُ بِهِ مِنْ تَبْلِيغِ الرِّسَالَةِ
(This is) because Rasool-Allah-azwj did not happen to prohibit what Allah-azwj Permitted, nor did he-saww permit what Allah-azwj Mighty and Majestic Prohibited, nor did he-saww change the Obligations of Allah-azwj and His-azwj Rulings. He-saww was in that, all of it, a follower, submitter, fulfiller from Allah-azwj Mighty and Majestic, and that is in the Words of Allah-azwj Mighty and Majestic: Surely I follow only what is Revealed unto me’ [6:50]. Thus, he-saww was a follower of Allah-azwj, a fulfiller from Allah-azwj of whatever he-saww had been Commanded with from delivery of the Message’.
قُلْتُ فَإِنَّهُ يَرِدُ عَنْكُمُ الْحَدِيثُ فِي الشَّيْءِ عَنْ رَسُولِ اللَّهِ ص مِمَّا لَيْسَ فِي الْكِتَابِ وَ هُوَ فِي السُّنَّةِ ثُمَّ يَرِدُ خِلَافُهُ
I said, ‘If there comes from you-asws the Hadeeth regarding something from Rasool-Allah-saww from what isn’t in the Book and it is in the Sunnah, then there comes the opposite to it?’.
فَقَالَ وَ كَذَلِكَ قَدْ نَهَى رَسُولُ اللَّهِ ص عَنْ أَشْيَاءَ نَهْيَ حَرَامٍ فَوَافَقَ فِي ذَلِكَ نَهْيُهُ نَهْيَ اللَّهِ تَعَالَى وَ أَمَرَ بِأَشْيَاءَ فَصَارَ ذَلِكَ الْأَمْرُ وَاجِباً لَازِماً كَعِدْلِ فَرَائِضِ اللَّهِ تَعَالَى وَ وَافَقَ فِي ذَلِكَ أَمْرُهُ أَمْرَ اللَّهِ عَزَّ وَ جَلَّ فَمَا جَاءَ فِي النَّهْيِ عَنْ رَسُولِ اللَّهِ ص نَهْيَ حَرَامٍ ثُمَّ جَاءَ خِلَافُهُ لَمْ يَسَعِ اسْتِعْمَالُ ذَلِكَ
He-asws said: ‘And similar to that, Rasool-Allah-saww had forbidden certain forbidden things, and compatible with his-saww forbiddance is the Forbiddance of Allah-azwj the Exalted, and he-saww ordered with certain things, and that order became obligatory, necessary, like the fulfilment of the Obligations of Allah-azwj the Exalted, and it concurred in that order of his-saww, the Command of Allah-azwj Mighty and Majestic. Thus, whatever was in the forbiddance from Rasool-Allah-saww, forbidding a Prohibition, then there comes (something) opposing it, there is no leeway for utilising that.
وَ كَذَلِكَ فِيمَا أَمَرَ بِهِ لِأَنَّا لَا نُرَخِّصُ فِيمَا لَمْ يُرَخِّصْ فِيهِ رَسُولُ اللَّهِ ص وَ لَا نَأْمُرُ بِخِلَافِ مَا أَمَرَ رَسُولُ اللَّهِ ص إِلَّا لِعِلَّةِ خَوْفِ ضَرُورَةٍ
And similar to that is what I-asws order with, because we-asws do not allow regarding what Rasool-Allah-saww did not allow, nor do we-asws order with opposite to what Rasool-Allah-saww had ordered, except for the reason of necessary fear.
فَأَمَّا أَنْ نَسْتَحِلَّ مَا حَرَّمَ رَسُولُ اللَّهِ ص أَوْ نُحَرِّمَ مَا اسْتَحَلَّهُ رَسُولُ اللَّهِ ص فَلَا يَكُونُ ذَلِكَ أَبَداً لِأَنَّا تَابِعُونَ لِرَسُولِ اللَّهِ ص مُسَلِّمُونَ لَهُ كَمَا كَانَ رَسُولُ اللَّهِ ص تَابِعاً لِأَمْرِ رَبِّهِ عَزَّ وَ جَلَّ مُسَلِّماً لَهُ
As for us-asws permitting what Rasool-Allah-saww has prohibited, or us-asws prohibiting what Rasool-Allah-saww had permitted, that will not happen, ever, because we-asws are followers of Rasool-Allah-saww, submitting to him-saww, just as Rasool-Allah-saww was a follower of the Command of his-saww Lord-azwj Mighty and Majestic, submitting to Him-azwj.
وَ قَالَ عَزَّ وَ جَلَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ إِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ أَشْيَاءَ لَيْسَ نَهْيَ حَرَامٍ بَلْ إِعَافَةٍ وَ كَرَاهَةٍ وَ أَمَرَ بِأَشْيَاءَ لَيْسَ بِأَمْرِ فَرْضٍ وَ لَا وَاجِبٍ بَلْ أَمْرُ فَضْلٍ وَ رُجْحَانٍ فِي الدِّينِ ثُمَّ رَخَّصَ فِي ذَلِكَ لِلْمَعْلُولِ وَ غَيْرِ الْمَعْلُولِ
And Allah-azwj Mighty and Majestic Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. And Rasool-Allah-saww prohibited from things which weren’t a forbiddance of a Prohibition, but of chastity and abhorrence, and he-saww ordered with things which weren’t with an order of an Ordinance nor an Obligation, but it was an order of merit, and preponderance in the Religion. Then there is the permission in that for the sick and for the one without illness.
فَمَا كَانَ عَنْ رَسُولِ اللَّهِ ص نَهْيَ إِعَافَةٍ أَوْ أَمْرَ فَضْلٍ فَذَلِكَ الَّذِي يَسَعُ اسْتِعْمَالُ الرُّخَصِ فِيهِ إِذَا وَرَدَ عَلَيْكُمْ عَنَّا فِيهِ الْخَبَرُ بِاتِّفَاقٍ يَرْوِيهِ مَنْ يَرْوِيهِ فِي النَّهْيِ وَ لَا يُنْكِرُهُ وَ كَانَ الْخَبَرَانِ صَحِيحَيْنِ مَعْرُوفَيْنِ بِاتِّفَاقِ النَّاقِلَةِ فِيهِمَا يَجِبُ الْأَخْذُ بِأَحَدِهِمَا أَوْ بِهِمَا جَمِيعاً أَوْ بِأَيِّهِمَا شِئْتَ
Whatever was from Rasool-Allah-saww, a forbiddance of chastity or an order of merit, so that is in which there is leeway of utilisation of the permission in it, when there comes to you the Hadeeth from us-asws with concurrence, reported by one who reported it regarding the prohibition, and it cannot be denied. And the two Hadeeth were both correct, well known with the concurrence of the copiers of both of these, obligating that taking with one of the two, or with both of these together, or with whichever of the two you like.
وَ أَحْبَبْتَ مُوَسَّعٌ ذَلِكَ لَكَ مِنْ بَابِ التَّسْلِيمِ لِرَسُولِ اللَّهِ ص وَ الرَّدِّ إِلَيْهِ وَ إِلَيْنَا وَ كَانَ تَارِكُ ذَلِكَ مِنْ بَابِ الْعِنَادِ وَ الْإِنْكَارِ وَ تَرْكِ التَّسْلِيمِ لِرَسُولِ اللَّهِ ص مُشْرِكاً بِاللَّهِ الْعَظِيمِ
And I-asws would love the leeway of that being for you, from the door of the submission to Rasool-Allah-saww, and the referring back to him-saww and to us-asws. And the neglecter of that, from the door of the obstinacy and the denial and leaving the submission to Rasool-Allah-saww would be a Polytheist with Allah-azwj the Magnificent.
فَمَا وَرَدَ عَلَيْكُمْ مِنْ خَبَرَيْنِ مُخْتَلِفَيْنِ فَاعْرِضُوهُمَا عَلَى كِتَابِ اللَّهِ فَمَا كَانَ فِي كِتَابِ اللَّهِ مَوْجُوداً حَلَالًا أَوْ حَرَاماً فَاتَّبِعُوا مَا وَافَقَ الْكِتَابَ وَ مَا لَمْ يَكُنْ فِي الْكِتَابِ فَاعْرِضُوهُ عَلَى سُنَنِ رَسُولِ اللَّهِ ص فَمَا كَانَ فِي السُّنَّةِ مَوْجُوداً مَنْهِيّاً عَنْهُ نَهْيَ حَرَامٍ أَوْ مَأْمُوراً بِهِ عَنْ رَسُولِ اللَّهِ ص أَمْرَ إِلْزَامٍ فَاتَّبِعُوا مِمَّا وَافَقَ نَهْيَ رَسُولِ اللَّهِ وَ أَمْرَهُ
Whatever is referred to you from the two different Hadeeth, then present these two upon the Book of Allah-azwj, and whatever exists in the Book of Allah-azwj, a Permissible or a Prohibition, then follow what is in accordance with the Book; and whatever does not happen to be in the Book, then present it upon the Sunnahs of Rasool-Allah-saww, for whatever was existing in the Sunnah, a forbiddance from him-asws of a Prohibition, and an order with it from Rasool-Allah-saww, the necessary order, then follow from what coincides with the forbiddance of Rasool-Allah-saww and his-saww orders.
وَ مَا كَانَ فِي السُّنَّةِ نَهْيَ إِعَافَةٍ أَوْ كَرَاهَةٍ ثُمَّ كَانَ الْخَبَرُ الْآخَرُ خِلَافَهُ فَذَلِكَ رُخْصَةٌ فِيمَا عَافَهُ رَسُولُ اللَّهِ ص وَ كَرِهَهُ وَ لَمْ يُحَرِّمْهُ
And whatever was in the Sunnah, a forbiddance of chastity or abhorrence, then there was another Hadeeth opposite to it, so that is an allowance in what Rasool-Allah-saww excused and disliked but did not prohibit it.
فَذَلِكَ الَّذِي يَسَعُ الْأَخْذُ بِهِمَا جَمِيعاً أَوْ بِأَيِّهِمَا شِئْتَ وَسِعَكَ الِاخْتِيَارُ مِنْ بَابِ التَّسْلِيمِ وَ الِاتِّبَاعِ وَ الرَّدِّ إِلَى رَسُولِ اللَّهِ ص وَ مَا لَمْ تَجِدُوهُ فِي شَيْءٍ مِنْ هَذِهِ الْوُجُوهِ فَرُدُّوا إِلَيْنَا عِلْمَهُ فَنَحْنُ أَوْلَى بِذَلِكَ وَ لَا تَقُولُوا فِيهِ بِآرَائِكُمْ وَ عَلَيْكُمْ بِالْكَفِّ وَ التَّثَبُّتِ وَ الْوُقُوفِ وَ أَنْتُمْ طَالِبُونَ بَاحِثُونَ حَتَّى يَأْتِيَكُمُ الْبَيَانُ مِنْ عِنْدِنَا
Thus, that is which there is leeway for the taking with both of them together, or with whichever of the two you so like to, and there is leeway for you of the choice, from the door of the submitting and the following, and the referring back to Rasool-Allah-saww. And whatever you do not find regarding something from these aspects, then refer its knowledge back to us-asws, for we-asws are the foremost with that, and do not be saying regarding it with your opinions, and upon you is to be with the refraining, and the steadfastness, and the pausing, and you are students, researchers, until there comes to you the explanation from us-asws.[15]
16- يب، تهذيب الأحكام بِسَنَدِهِ الصَّحِيحِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قَرَأْتُ فِي كِتَابٍ لِعَبْدِ اللَّهِ بْنِ مُحَمَّدٍ إِلَى أَبِي الْحَسَنِ ع اخْتَلَفَ أَصْحَابُنَا فِي رِوَايَاتِهِمْ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَكْعَتَيِ الْفَجْرِ فِي السَّفَرِ فَرَوَى بَعْضُهُمْ أَنْ صَلِّهِمَا فِي الْمَحْمِلِ وَ رَوَى بَعْضُهُمْ لَا تُصَلِّهِمَا إِلَّا عَلَى الْأَرْضِ فَأَعْلِمْنِي كَيْفَ تَصْنَعُ أَنْتَ لِأَقْتَدِيَ بِهِ فِي ذَلِكَ
‘Tahzeeb Al Ahkaam’ – By the correct chain of his, from Ali Bin Mahziyar who said,
‘I read in the letter of Abdullah Bin Muhammad to Abu Al-Hassan-asws, ‘Our companions are differing in their reports from Abu Abdullah-asws regarding the two Cycles of Al-Fajr Salat during the travelling. One of them is reporting, ‘Pray these two in the carriage’, and one of them is reporting, ‘Do not pray these except upon the ground’. So, let me know how you-asws are doing so I can be guided with it regarding that?’
فَوَقَّعَ ع مُوَسَّعٌ عَلَيْكَ بِأَيَّةٍ عَمِلْتَ
He-asws signed: ‘There is leeway for you with whichever you do.[16]
17- أَقُولُ رَوَى الشَّيْخُ قُطْبُ الدِّينِ الرَّاوَنْدِيُّ فِي رِسَالَةِ الْفُقَهَاءِ عَلَى مَا نَقَلَ عَنْهُ بَعْضُ الثِّقَاتِ بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ رَجُلٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحَسَنِ بْنِ السَّرِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا وَرَدَ عَلَيْكُمْ حَدِيثَانِ مُخْتَلِفَانِ فَخُذُوا بِمَا خَالَفَ الْقَوْمَ
I am saying, ‘It is reported by the sheykh Qutub Al Deen Al Rawandy in (the book) Risalat Al Fuqaha, upon what was copied from it by one of the reliable one by his chain from Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from a man, from Yunus Bin Abdul Rahman, from Al-Hassan Bin Al Sarie who said,
‘Abu Abdullah-asws said: ‘When two differing Ahadeeth are referred to you, then take with what the (general) people are opposing.[17]
18- وَ عَنْهُ بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ: قُلْتُ لِلْعَبْدِ الصَّالِحِ ع هَلْ يَسَعُنَا فِيمَا يَرِدُ عَلَيْنَا مِنْكُمْ إِلَّا التَّسْلِيمُ لَكُمْ
And from him, by his chain from Al Sadouq, from Ibn Al Mutawakkal, from Al Sa’ad Abady, from Ibn Fazal, from Al-Hassan Bin Jahm who said,
‘I said to Al-Abd Al-Salih-asws (7th Imam-asws), ‘Is there any leeway for us, regarding what comes to us from you-asws, except for the submission to it?’
فَقَالَ ع لَا وَ اللَّهِ لَا يَسَعُكُمْ إِلَّا التَّسْلِيمُ لَنَا
He-asws said: ‘No, by Allah-azwj! There is no leeway for you except for the submission to us-asws’.
قُلْتُ فَيُرْوَى عَنْ أَبِي عَبْدِ اللَّهِ ع شَيْءٌ وَ يُرْوَى عَنْهُ خِلَافُهُ فَبِأَيِّهِمَا نَأْخُذُ
I said, ‘But if something is being reported from Abu Abdullah-asws, and its opposite is being reported from you-asws, which of the two should we take?’
قَالَ خُذْ بِمَا خَالَفَ الْقَوْمَ وَ مَا وَافَقَ الْقَوْمَ فَاجْتَنِبْهُ
He-asws said: ‘Take with whatever the (general) people oppose, and whatever the people do concur with, shun it.[18]
19- وَ بِهَذَا الْإِسْنَادِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ قَالَ: قُلْتُ لِلرِّضَا ع كَيْفَ نَصْنَعُ بِالْخَبَرَيْنِ الْمُخْتَلِفَيْنِ
And by this chain from Al Barqy, form his father, from Muhammad Bin Abdullah who said,
‘I said to Al-Reza-asws, ‘What should we do with the two differing Ahadeeth?’
فَقَالَ إِذَا وَرَدَ عَلَيْكُمْ حَدِيثَانِ مُخْتَلِفَانِ فَانْظُرُوا مَا يُخَالِفُ مِنْهُمَا الْعَامَّةَ فَخُذُوهُ وَ انْظُرُوا مَا يُوَافِقُ أَخْبَارَهُمْ فَدَعُوهُ
He-asws said: ‘When two differing Hadeeth come to you, then look at what the general Muslims are opposing, so take it, and look at what is compatible with their Ahadeeth, so leave it’’.[19]
20- وَ بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا وَرَدَ عَلَيْكُمْ حَدِيثَانِ مُخْتَلِفَانِ فَاعْرِضُوهُمَا عَلَى كِتَابِ اللَّهِ فَمَا وَافَقَ كِتَابَ اللَّهِ فَخُذُوهُ وَ مَا خَالَفَ كِتَابَ اللَّهِ فَذَرُوهُ فَإِنْ لَمْ تَجِدُوهُمَا فِي كِتَابِ اللَّهِ فَاعْرِضُوهُمَا عَلَى أَخْبَارِ الْعَامَّةِ فَمَا وَافَقَ أَخْبَارَهُمْ فَذَرُوهُ وَ مَا خَالَفَ أَخْبَارَهُمْ فَخُذُوهُ
And by this chain from Al Sadouq, from his father, from Sa’ad, from Ayoub Bin Nuh, from Ibn Abu Umeyr,
‘From Abdul Rahman, son of Abu Abdullah-asws, from Abu Abdullah-asws, having said: ‘When two differing Hadeeth are referred to you, then present these upon the Book of Allah-azwj. So, whatever is in accordance with the Book of Allah-azwj, take it, and whatever opposes the Book of Allah-azwj, leave it. But, if you do not find these two in the Book of Allah-azwj, then present these upon the Hadeeth of the general Muslims, and whatever is in accordance with their Hadeeth, leave it, and whatever opposes their Hadeeth, take it’’.[20]
21- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْيَقْطِينِيِ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: دَخَلْنَا عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع وَ نَحْنُ جَمَاعَةٌ بَعْدَ مَا قَضَيْنَا نُسُكَنَا فَوَدَّعْنَاهُ وَ قُلْنَا لَهُ أَوْصِنَا يَا ابْنَ رَسُولِ اللَّهِ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali, from his father, from Al Yaqteeni, from Yunus, from Amro Bin Shimr, from Jabir who said,
‘We went to Abu Ja’far Muhammad-asws Bin Ali-asws, and we were a group, after we had fulfilled our rituals, to bid him-asws farewell, and we said to him-asws, ‘Advise us, O son-asws of Rasool-Allah-saww!’.
فَقَالَ لِيُعِنْ قَوِيُّكُمْ ضَعِيفَكُمْ وَ لْيَعْطِفْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لْيَنْصَحِ الرَّجُلُ أَخَاهُ كَنُصْحِهِ لِنَفْسِهِ وَ اكْتُمُوا أَسْرَارَنَا وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَعْنَاقِنَا
He-asws said: ‘Let your strong ones assist your weak ones, and let your rich ones be kind upon your poor ones, and let the man advise his brother like his advising himself, and conceal our-asws secrets, and do not load the people upon our-asws necks.
وَ انْظُرُوا أَمْرَنَا وَ مَا جَاءَكُمْ عَنَّا فَإِنْ وَجَدْتُمُوهُ لِلْقُرْآنِ مُوَافِقاً فَخُذُوا بِهِ وَ إِنْ لَمْ تَجِدُوهُ مُوَافِقاً فَرُدُّوهُ وَ إِنِ اشْتَبَهَ الْأَمْرُ عَلَيْكُمْ فَقِفُوا عِنْدَهُ وَ رُدُّوهُ إِلَيْنَا حَتَّى نَشْرَحَ لَكُمْ مِنْ ذَلِكَ مَا شُرِحَ لَنَا
And look at our-asws matter and what has come to you from us-asws. If you were to find it as being compatible with the Quran, take with it, and if you do not find it to be compatible, return it. And if the matter is confusing upon you, then pause at it, and refer it back to us-asws until we-asws expound from that what has been Expounded for us-asws.
فَإِذَا كُنْتُمْ كَمَا أَوْصَيْنَاكُمْ لَمْ تَعَدَّوْا إِلَى غَيْرِهِ فَمَاتَ مِنْكُمْ مَيِّتٌ قَبْلَ أَنْ يَخْرُجَ قَائِمُنَا عَجَّلَ اللَّهُ تَعَالَى فَرَجَهُ كَانَ شَهِيداً وَ مَنْ أَدْرَكَ قَائِمَنَا عَجَّلَ اللَّهُ فَرَجَهُ فَقُتِلَ مَعَهُ كَانَ لَهُ أَجْرُ شَهِيدَيْنِ وَ مَنْ قَتَلَ بَيْنَ يَدَيْهِ عَدُوّاً لَنَا كَانَ لَهُ أَجْرُ عِشْرِينَ شَهِيداً
When you are just as I-asws am advising you, not exceeding to something else, and a dying one from you dies before the rising of our-asws Qaim-asws – may Allah-azwj the Exalted Hasten his-asws Relief – he would be a martyr. And one who comes across our-asws Qaim-asws – may Allah-azwj Hasten his-asws Relief – and he is killed with him-asws, from him would be the Recompense of two martyrs; and one who kills an enemy of ours-asws in front of him-asws, for him would be a Recompense of twenty martyrs’’.[21]
22- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَ السِّنْدِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ بَشِيرٍ وَ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنَّهُ لَيْسَ شَيْءٌ أَشَدَّ عَلَيَّ مِنِ اخْتِلَافِ أَصْحَابِنَا
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Muhammad Bi Al Waleed and Al Sindy, from Aban Bin Usman, from Muhammad Bin Bashir and Hareyz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘There isn’t anything severer upon me than the differings of our companions’.
قَالَ ذَلِكَ مِنْ قِبَلِي
He-asws said: ‘That is from my-asws direction (under the conditions of Taqeeya).[22]
23- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ الْخَزَّازِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي الْحَسَنِ ع قَالَ: اخْتِلَافُ أَصْحَابِي لَكُمْ رَحْمَةٌ وَ قَالَ إِذَا كَانَ ذَلِكَ جَمَعْتُكُمْ عَلَى أَمْرٍ وَاحِدٍ
‘Al Ilal Al Sharaie – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Ibn Sinan, from Al Khazaz, from one who narrated it,
‘From Abu Al-Hassan-asws having said: ‘Differings of my-asws companions is a Mercy for you all’. And he-asws said: ‘When it was (wasn’t) that, your group would be united upon one matter’.
وَ سُئِلَ عَنِ اخْتِلَافِ أَصْحَابِنَا فَقَالَ ع أَنَا فَعَلْتُ ذَلِكَ بِكُمْ لَوِ اجْتَمَعْتُمْ عَلَى أَمْرٍ وَاحِدٍ لَأُخِذَ بِرِقَابِكُمْ
And he-asws was asked about the differing of our companions, so he-asws said: ‘We-asws do that with you all. If you were to gather upon one matter, your necks would be seized (by the ruling authorities)’’.[23]
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Muhammad Bin Abdul Jabbar, from Al-Hassan Bin Fazal, from Sa’albat, from Zurara,
24- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ مَسْأَلَةٍ فَأَجَابَنِي قَالَ ثُمَّ جَاءَ رَجُلٌ فَسَأَلَهُ عَنْهَا فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي ثُمَّ جَاءَ رَجُلٌ آخَرُ فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي وَ أَجَابَ صَاحِبِي
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about an issue, so he-asws answered me. Then another man came and asked him-asws about it, but he-asws answered different to what he-asws had answered me. Then another man came, and he-asws answered him different to what he-asws had answered me and answered my companion.
فَلَمَّا خَرَجَ الرَّجُلَانِ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ رَجُلَانِ مِنْ أَهْلِ الْعِرَاقِ مِنْ شِيعَتِكَ قَدِمَا يَسْأَلَانِ فَأَجَبْتَ كُلَّ وَاحِدٍ مِنْهُمَا بِغَيْرِ مَا أَجَبْتَ بِهِ الْآخَرَ
When the two men went out, I said, ‘O son-asws of Rasool-Allah-saww! Two men from the people of Al-Iraq from your-asws Shias both proceeded asking, and you-asws answered one of them with other than what you-asws answered the other one with’.
قَالَ فَقَالَ يَا زُرَارَةُ إِنَّ هَذَا خَيْرٌ لَنَا وَ أَبْقَى لَنَا وَ لَكُمْ وَ لَوِ اجْتَمَعْتُمْ عَلَى أَمْرٍ وَاحِدٍ لَقَصَدَكُمُ النَّاسُ وَ لَكَانَ أَقَلَّ لِبَقَائِنَا وَ بَقَائِكُمْ
He (the narrator) said, ‘He-asws said: ‘O Zurara! This is better for us-asws and for you all. If I-asws were to gather them upon one matter, the people would aim for you, and it would be less for our-asws survival and your survival’.
قَالَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شِيعَتُكُمْ لَوْ حَمَلْتُمُوهُمْ عَلَى الْأَسِنَّةِ أَوْ عَلَى النَّارِ لَمَضَوْا وَ هُمْ يَخْرُجُونَ مِنْ عِنْدِكُمْ مُخْتَلِفِينَ
He (the narrator) said, ‘I said to Abu Abdullah-asws, ‘Your-asws Shias, if you-asws were to carry them upon the Sunnah or to the Fire, they would go on, and would be going out from you-asws, differing’.
قَالَ فَسَكَتَ فَأَعَدْتُ عَلَيْهِ ثَلَاثَ مَرَّاتٍ فَأَجَابَنِي بِمِثْلِ جَوَابِ أَبِيهِ
He (the narrator) said, ‘He-asws was silent, and I repeated it upon him-asws three times, and he-asws answered me with similar to the answer of his-asws father-asws’’.[24]
25- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِي إِسْحَاقَ الْأَرَّجَائِيِّ رَفَعَهُ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَ تَدْرِي لِمَ أُمِرْتُمْ بِالْأَخْذِ بِخِلَافِ مَا تَقُولُ الْعَامَّةُ فَقُلْتُ لَا نَدْرِي
‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Abu Is’haq Al Arjany, raising it, said, ‘
Abu Abdullah-asws said to me: ‘Do you know why I-asws instructed you with taking with opposite of what the general Muslims are saying?’ I said, ‘We don’t know’.
فَقَالَ إِنَّ عَلِيّاً ع لَمْ يَكُنْ يَدِينُ اللَّهَ بِدِينٍ إِلَّا خَالَفَ عَلَيْهِ الْأُمَّةُ إِلَى غَيْرِهِ إِرَادَةً لِإِبْطَالِ أَمْرِهِ وَ كَانُوا يَسْأَلُونَ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الشَّيْءِ لَا يَعْلَمُونَهُ فَإِذَا أَفْتَاهُمْ جَعَلُوا لَهُ ضِدّاً مِنْ عِنْدِهِمْ لِيَلْبِسُوا عَلَى النَّاسِ
He-asws said: ‘Ali-asws did not happen to say anything in the Religion of Allah-azwj except the community opposed against him-asws to something else, wanting to invalidate his-asws orders. And they used to ask Amir Al-Momineen-asws about somethingthey were not knowing. So when they were asked to issue Fatwas, they would make it to be opposite to if from their own selves in order to mix it (confuse) upon the people’’.[25]
26- ع، علل الشرائع جَعْفَرُ بْنُ عَلِيٍّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُعَاذٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَجْلِسُ فِي الْمَجْلِسِ فَيَأْتِينِي الرَّجُلُ فَإِذَا عَرَفْتُ أَنَّهُ يُخَالِفُكُمْ أَخْبَرْتُهُ بِقَوْلِ غَيْرِكُمْ وَ إِنْ كَانَ مِمَّنْ يَقُولُ بِقَوْلِكُمْ أُخْبِرُهُ بِقَوْلِكُمْ فَإِنْ كَانَ مِمَّنْ لَا أَدْرِي أَخْبَرْتُهُ بِقَوْلِكُمْ وَ قَوْلِ غَيْرِكُمْ فَيَخْتَارُ لِنَفْسِهِ
Ja’far Bin Ali, from Ali Bin Abdullah, from Muaz who said,
‘I said to Abu Abdullah-asws, ‘I sit in the gathering, and the man comes to me. So, when I recognise he is your-asws adversary, I inform him with the words of others, and if he was from the ones who is saying with your-asws words, I inform him-asws with your-asws words. If he was from the ones I don’t know, I inform him with your-asws words and the words of others, so he can choose for himself’.
قَالَ رَحِمَكَ اللَّهُ هَكَذَا فَاصْنَعْ
He-asws said: ‘May Allah-azwj has Mercy on you! This is how I-asws do’’.[26]
27- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كُنْتُمْ فِي أَئِمَّةِ الْجَوْرِ فَامْضُوا فِي أَحْكَامِهِمْ وَ لَا تَشْهَرُوا أَنْفُسَكُمْ فَتُقْتَلُوا وَ إِنْ تَعَامَلْتُمْ بِأَحْكَامِهِمْ كَانَ خَيْراً لَكُمْ
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Amro Bin Abu Al Maqdam,
‘From Ali-asws Bin Al-Husayn-asws, from Abu Abdullah-asws having said: ‘When you were among the tyrannical Imams, then go on in their ruling and do not expose yourself for you would be killed, and if you were to act with their rulings, it would be better for you.[27]
28- ير، بصائر الدرجات ابْنُ يَزِيدَ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع حَدِّثْ عَنْ بَنِي إِسْرَائِيلَ يَا زُرَارَةُ لَا حَرَجَ
‘Basaair Al Darajaat’ – Ibn Yazeed, from Al Washa, from Muhammad Bin Humran, from Zurara who said,
‘Abu Ja’far-asws said: ‘Narrate from the Children of Israel, O Zurara, and there is no blame’.
فَقُلْتُ جُعِلْتُ فِدَاكَ فِي حَدِيثِ الشِّيعَةِ مَا هُوَ أَعْجَبُ مِنْ أَحَادِيثِهِمْ
I said, ‘May I be sacrificed for you-asws! In the Ahadeeth of the Shia there is what is more strange that their Hadeeth’.
قَالَ فَأَيُّ شَيْءٍ هُوَ يَا زُرَارَةُ
He-asws said: ‘So which thing is it, O Zurara?’
قَالَ فَاخْتَلَسَ مِنْ قَلْبِي فَمَكَثْتُ سَاعَةً لَا أَذْكُرُ مَا أُرِيدُ قَالَ لَعَلَّكَ تُرِيدُ التَّقِيَّةَ
He said, ‘My heart sank, and I remained for a while, nor mentioning what I intended. He-asws said: ‘Perhaps you intend the Taqiyya (dissimulation)?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ صَدِّقْ بِهَا فَإِنَّهَا حَقٌ
He-asws said: ‘Be sincere with these, for these are true.[28]
29 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْقُرْآنَ فِيهِ مُحْكَمٌ وَ مُتَشَابِهٌ فَأَمَّا الْمُحْكَمُ فَنُؤْمِنُ بِهِ وَ نَعْمَلُ بِهِ وَ نَدِينُ بِهِ وَ أَمَّا الْمُتَشَابِهُ فَنُؤْمِنُ بِهِ وَ لَا نَعْمَلُ بِهِ وَ هُوَ قَوْلُ اللَّهِ فِي كِتَابِهِ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ.
The book of Ja’far Bin Muhammad Nin Shareeh, from Humeyd Bin Shuayb, from Jabir Al Ju’fy who said,
‘Abu Abdullah-asws said: ‘The Quran, in it are Decisive and Allegorical (Verses). So, as for the Decisive, we-asws believe in it and make it a Religion with it. And as for the Allegorical, we-asws believe in it but do not act with it, and it is in the Words of Allah-azwj in His-azwj Book: Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7]’’.[29]
30 كِتَابُ مُثَنَّى بْنِ الْوَلِيدِ، عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مَسْأَلَةٍ فَقُلْتُ أَسْأَلُكَ عَنْهَا ثُمَّ يَسْأَلُكَ غَيْرِي فَتُجِيبُهُ بِغَيْرِ الْجَوَابِ الَّذِي أَجَبْتَنِي بِهِ
The book of Masny Bin Al Waleed, form Mansour Bin Hazim who said,
‘I asked Abu Abdullah-asws about an issue, and I said, ‘I asked you-asws about it, then some else asked you-asws, but you-asws answered him with the answer other than which you-asws answered me with’.
فَقَالَ إِنَّ الرَّجُلَ يَسْأَلُنِي عَنِ الْمَسْأَلَةِ يَزِيدُ فِيهَا الْحَرْفَ فَأُعْطِيهِ عَلَى قَدْرِ مَا زَادَ وَ يَنْقُصُ الْحَرْفَ فَأُعْطِيهِ عَلَى قَدْرِ مَا يَنْقُصُ
He-asws said: ‘A man asks me-asws about the issue, increasing the corruption in it, so I-asws give him upon a measurement of what he had increased (to remove the corruption), and if he is deficient of the corruption, so I-asws gave him upon a measurement of what he was deficient of’’.[30]
31- ف، تحف العقول كَانَ لِأَبِي يُوسُفَ كَلَامٌ مَعَ مُوسَى بْنِ جَعْفَرٍ ع فِي مَجْلِسِ الرَّشِيدِ فَقَالَ الرَّشِيدُ بَعْدَ كَلَامٍ طَوِيلٍ لِمُوسَى بْنِ جَعْفَرٍ ع بِحَقِّ آبَائِكَ لَمَّا اخْتَصَرْتَ كَلِمَاتٍ جَامِعَةً لِمَا تَجَارَيْنَاهُ فَقَالَ نَعَمْ وَ أُتِيَ بِدَوَاةٍ وَ قِرْطَاسٍ فَكَتَبَ
‘Tuhaf Al Uqoul’
There was a discussion of Abu Yusuf with Musa-asws Bin Ja’far-asws in a gathering of (The Caliph) Al-Rasheed. Al-Rasheed said, – after a lengthy speech – to Musa-asws Bin Ja’far-asws, ‘By the right of your-asws forefathers-asws! Why did you-asws shorten the words summarising what you-asws want to flow’. He-asws said: ‘Yes’, and he gave him-asws ink and paper, and he-asws wrote:
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ جَمِيعُ أُمُورِ الْأَدْيَانِ أَرْبَعَةٌ أَمْرٌ لَا اخْتِلَافَ فِيهِ وَ هُوَ إِجْمَاعُ الْأُمَّةِ عَلَى الضَّرُورَةِ الَّتِي يُضْطَرُّونَ إِلَيْهَا الْأَخْبَارِ الْمُجْمَعِ عَلَيْهَا وَ هِيَ الْغَايَةُ الْمَعْرُوضُ عَلَيْهَا كُلُّ شُبْهَةٍ وَ الْمُسْتَنْبَطُ مِنْهَا كُلُّ حَادِثَةٍ
‘In the Name of Allah-azwj the Beneficent, the Merciful. The entire matter of Religions are four – A matter there is no differing in it, and it is a consensus of the community upon the necessary (things) which they are desperate to, the Ahadeeth being in agreement upon it, and it is the peak, every confusion can be presented upon it, and every event can be extracted from it.
وَ أَمْرٌ يَحْتَمِلُ الشَّكَّ وَ الْإِنْكَارَ فَسَبِيلُهُ اسْتِنْصَاحُ أَهْلِهِ لِمُنْتَحِلِيهِ بِحُجَّةٍ مِنْ كِتَابِ اللَّهِ مُجْمَعٍ عَلَى تَأْوِيلِهَا وَ سُنَّةٍ مُجْمَعٍ عَلَيْهَا لَا اخْتِلَافَ فِيهَا أَوْ قِيَاسٍ تَعْرِفُ الْعُقُولُ عَدْلَهُ وَ لَا يَسَعُ خَاصَّةَ الْأُمَّةِ وَ عَامَّتَهَا الشَّكُّ فِيهِ وَ الْإِنْكَارُ لَهُ
And a matter carrying the doubt and the denial, so its way is the advice to his family for his descendants, by arguments from the Book of Allah-azwj based upon its explanation, and the Sunna having consensus upon it, there being not differing in it, or analogy, the intellects recognising its fairness, and there is no leeway for the special ones of the community and its general ones of the doubt in it and the denial to it.
وَ هَذَانِ الْأَمْرَانِ مِنْ أَمْرِ التَّوْحِيدِ فَمَا دُونَهُ وَ أَرْشِ الْخَدْشِ فَمَا فَوْقَهُ فَهَذَا الْمَعْرُوضُ الَّذِي يُعْرَضُ عَلَيْهِ أَمْرُ الدِّينِ فَمَا ثَبَتَ لَكَ بُرْهَانُهُ اصْطَفَيْتَهُ وَ مَا غَمَضَ عَلَيْكَ صَوَابُهُ نَفَيْتَهُ فَمَنْ أَوْرَدَ وَاحِدَةً مِنْ هَذِهِ الثَّلَاثِ فَهِيَ الْحُجَّةُ الْبَالِغَةُ الَّتِي بَيَّنَهَا اللَّهُ فِي قَوْلِهِ لِنَبِيِّهِ قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ
And these two matters are from the matter of Tawheed and what is besides it, and the compensation of the scratch and what is above it. These are the displays in which matters of Religion are presented. Therefore, whatever proof is proved to you, choose it, and the benefits of its correctness are not shut upon you. The one who adduces one from these three, so it is the conclusive proof which Allah-azwj Explained in His-azwj Words to His-azwj Prophet-saww: Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149].
يَبْلُغُ الْحُجَّةُ الْبَالِغَةُ الْجَاهِلَ فَيَعْلَمُهَا بِجَهْلِهِ كَمَا يَعْلَمُهُ الْعَالِمُ بِعِلْمِهِ لِأَنَّ اللَّهَ عَدْلٌ لَا يَجُورُ يَحْتَجُّ عَلَى خَلْقِهِ بِمَا يَعْلَمُونَ يَدْعُوهُمْ إِلَى مَا يَعْرِفُونَ لَا إِلَى مَا يَجْهَلُونَ وَ يُنْكِرُونَ فَأَجَازَهُ الرَّشِيدُ وَ رَدَّهُ وَ الْخَبَرُ طَوِيلٌ
The conclusive proof reaches to the ignorant ones, so he knows it with his ignorance, just as the scholar would know it with his knowledge, because Allah-azwj is Just, nor a tyrant. He-azwj Argues upon His-azwj creatures with what they know, Calling them to what they understand, not to what they are ignorant of and denying’. So (the Caliph) Al Rasheed allowed its transmitting’ – and the Hadeeth is lengthy’.[31]
و وجدت هذا الخبر بعد ذلك في كتاب الإختصاص و هو أوضح مما سبق فأوردته
Note – And I (Majlisi) found this Hadeeth after that in the book ‘Al Ikhtisas’ and it is clearer that what has preceded, so I have referred it.
رَوَاهُ عَنِ ابْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ الزِّبْرِقَانِ الدَّامَغَانِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قَالَ لِيَ الرَّشِيدُ أَحْبَبْتُ أَنْ تَكْتُبَ لِي كَلَاماً مُوجَزاً لَهُ أُصُولٌ وَ فُرُوعٌ يُفْهَمُ تَفْسِيرُهُ وَ يَكُونُ ذَلِكَ سَمَاعَكَ مِنْ أَبِي عَبْدِ اللَّهِ ع
It is reported from Ibn Al Waleed, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Ismail Al Alawy, from Muhammad Bin Al Zibriqan Al Damghany,
From Abu Al-Hassan Musa-asws having said: ‘Al Rasheed (the caliph) said to me-asws, ‘I would love it if you-asws could write a concise statement for me having foundation and branches for it, and that would be what you-asws have heard from Abu Abdullah-asws’.
فَكَتَبْتُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أُمُورُ الْأَدْيَانِ أَمْرَانِ أَمْرٌ لَا اخْتِلَافَ فِيهِ وَ هُوَ إِجْمَاعُ الْأُمَّةِ عَلَى الضَّرُورَةِ الَّتِي يُضْطَرُّونَ إِلَيْهَا وَ الْأَخْبَارِ الْمُجْتَمَعِ عَلَيْهَا الْمَعْرُوضِ عَلَيْهَا كُلُّ شُبْهَةٍ وَ الْمُسْتَنْبَطِ مِنْهَا كُلُّ حَادِثَةٍ
I-asws wrote: ‘In the Name of Allah-azwj the Beneficent, the Merciful! The matters of religion are two (types of) matters. There is a matter there is no differing in it, and it is the consencus of the community upon the necessaries which they are desperate to, and the Ahadeeth there is consensus upon, the well-known. All suspect matters are referred to these and every newly-occuring matter is extracted from these.
وَ أَمْرٌ يَحْتَمِلُ الشَّكَّ وَ الْإِنْكَارَ وَ سَبِيلُ اسْتِيضَاحِ أَهْلِهِ الْحُجَّةُ عَلَيْهِ فَمَا ثَبَتَ لِمُنْتَحِلِيهِ مِنْ كِتَابٍ مُسْتَجْمِعٍ عَلَى تَأْوِيلِهِ أَوْ سُنَّةٍ عَنِ النَّبِيِّ ص لَا اخْتِلَافَ فِيهَا أَوْ قِيَاسٍ تَعْرِفُ الْعُقُولُ عَدْلَهُ ضَاقَ عَلَى مَنِ اسْتَوْضَحَ تِلْكَ الْحُجَّةَ رَدُّهَا وَ وَجَبَ عَلَيْهِ قَبُولُهَا وَ الْإِقْرَارُ وَ الدِّيَانَةُ بِهَا
And there is a matter carrying the possibility of the doubt and the denial, and a way to illuminate its people of the proof upon it. So whatever is established for its adherent from the Book whose interpretation there is consensus upon, or there is a Sunnah of the Prophet-saww there being no differing in it, or analogy, the intellects recognise its justice, it becomes constricted upon the one who is is clarified that proof, to reject it, and it becomes obligatory upon him to accept it and acknowledge it, and making a religion with it.
وَ مَا لَمْ يَثْبُتْ لِمُنْتَحِلِيهِ بِهِ حُجَّةٌ مِنْ كِتَابٍ مُسْتَجْمِعٍ عَلَى تَأْوِيلِهِ أَوْ سُنَّةٍ عَنِ النَّبِيِّ ص لَا اخْتِلَافَ فِيهَا أَوْ قِيَاسٍ تَعْرِفُ الْعُقُولُ عَدْلَهُ وَسِعَ خَاصَّ الْأُمَّةِ وَ عَامَّهَا الشَّكُّ فِيهِ وَ الْإِنْكَارُ لَهُ
And whatever is not established for the adherents with it of the proof from the Book whose interpretation there is consensus upon, or a Sunnah from the Prophet-saww having no differing in it, or analogy, or the recognition by the intellects of its justice, there is leeway for the special ones (Shias) of the community and the general ones (Non-Shias) to doubt in it and the denial of it.
كَذَلِكَ هَذَانِ الْأَمْرَانِ مِنْ أَمْرِ التَّوْحِيدِ فَمَا دُونَهُ إِلَى أَرْشِ الْخَدْشِ فَمَا دُونَهُ فَهَذَا الْمَعْرُوضُ الَّذِي يُعْرَضُ عَلَيْهِ أَمْرُ الدِّينِ فَمَا ثَبَتَ لَكَ بُرْهَانُهُ اصْطَفَيْتَهُ وَ مَا غَمَضَ عَنْكَ ضَوْؤُهُ نَفَيْتَهُ وَ لا قُوَّةَ إِلَّا بِاللَّهِ وَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ
Like that are these two matters from the matter of Tawheed and whatever is below it up to compensation of the scratch and whatever is less than it. Thus, this is the standard by which the matters of religion are measured. Whatever its proof its affirmed for you, choose it, and whatever its illumination is obscure from you, negate it, and there is no strength except by Allah-azwj, and Allah-azwj Suffices us and is the best Disposer (of affairs)!’’
32- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مُوسَى بْنِ أَشْيَمَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَأَلْتُهُ عَنْ مَسْأَلَةٍ فَأَجَابَنِي فَبَيْنَا أَنَا جَالِسٌ إِذْ جَاءَهُ رَجُلٌ فَسَأَلَهُ عَنْهَا بِعَيْنِهَا فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي ثُمَّ جَاءَهُ رَجُلٌ آخَرُ فَسَأَلَهُ عَنْهَا بِعَيْنِهَا فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي وَ أَجَابَ صَاحِبِي
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from his father, from Ibn Al Mugheira, from Abdullah Bin Sinan, from Musa Ibn Asheym who said,
‘I went over to Abu Abdullah-asws, and I asked him-asws about an issue. While I was seated when a man came and asked him-asws about it exactly. But, he-asws answered him with something different to what he-asws has answered me. Then another man came and asked him-asws about it exactly, and he-asws answered him with something different to what he-asws had answered me and answered my companion.
فَفَزِعْتُ مِنْ ذَلِكَ وَ عَظُمَ عَلَيَّ فَلَمَّا خَرَجَ الْقَوْمُ نَظَرَ إِلَيَّ فَقَالَ يَا ابْنَ أَشْيَمَ كَأَنَّكَ جَزِعْتَ
I panicked from that and it was grievous upon me. When the people went out, he-asws looked at me and he-asws said: ‘O Ibn Asheym! Is it if you are panicking?’
قُلْتُ جَعَلَنِيَ اللَّهُ فِدَاكَ إِنَّمَا جَزِعْتُ مِنْ ثَلَاثِ أَقَاوِيلَ فِي مَسْأَلَةٍ وَاحِدَةٍ
I said, ‘May Allah-azwj Make me to be sacrificed for you-asws! But rather, I panicked from three (different) words regarding one issue.
فَقَالَ يَا ابْنَ أَشْيَمَ إِنَّ اللَّهَ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ أَمْرَ مُلْكِهِ فَقَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ وَ فَوَّضَ إِلَى مُحَمَّدٍ أَمْرَ دِينِهِ فَقَالَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَوَّضَ أَمْرَهُ إِلَى الْأَئِمَّةِ مِنَّا وَ إِلَيْنَا مَا فَوَّضَ إِلَى مُحَمَّدٍ ص فَلَا تَجْزَعْ
He-asws said: ‘O Ibn Asheym! Allah-azwj Delegated to Suleyman Bin Dawood-as the matter of His-azwj Kingdom, and He-azwj Said: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And He-azwj Delegated to Muhammad-saww the matter of His-azwj Religion, so He-azwj Said: And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7]. Thus, Allah-azwj Blessed and Exalted Delegated His-azwj Command to the Imams-asws from us-asws and to us-asws, whatever He-azwj had Delegated to Muhammad-saww, therefore do not panic’’.[32]
33- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى قَالَ: أَقْرَأَنِي دَاوُدُ بْنُ فَرْقَدٍ الْفَارِسِيُّ كِتَابَهُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ع وَ جَوَابَهُ بِخَطِّهِ فَقَالَ نَسْأَلُكَ عَنِ الْعِلْمِ الْمَنْقُولِ إِلَيْنَا عَنْ آبَائِكَ وَ أَجْدَادِكَ قَدِ اخْتَلَفُوا عَلَيْنَا فِيهِ كَيْفَ الْعَمَلُ بِهِ عَلَى اخْتِلَافِهِ إِذَا نَرُدُّ إِلَيْكَ فَقَدِ اخْتُلِفَ فِيهِ
‘Basaair Al Darajaat’ – Muhammad Bin Isa said,
‘Dawood Bin Farqad Al Farsi read out to me his letter to Abu Al-Hassan-asws the 3rd and his-asws answer in his-asws handwriting. He said, ‘We ask you-asws about the knowledge transmitted to us from your-asws forefathers-asws and your-asws grandfathers. There have been differings upon us with regards to it, how should the dealing be with it upon its differings? When we refer to you-asws, and there has been differings regarding it’.
فَكَتَبَ وَ قَرَأْتُهُ مَا عَلِمْتُمْ أَنَّهُ قَوْلُنَا فَالْزَمُوهُ وَ مَا لَمْ تَعْلَمُوا فَرُدُّوهُ إِلَيْنَا
He-asws wrote, and I read it: ‘Whatever you know that it is our-asws word, necessitate it, and whatever you do not know, refer it back to us-asws’’.[33]
34- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ الْفُضَيْلِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَخْتَلِفُ أَصْحَابُنَا فَأَقُولُ قَوْلِي هَذَا قَوْلُ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ بِهَذَا نَزَلَ جَبْرَئِيلُ
‘Basaair Al Darahaat’ – Muhammad Bin Abdul Jabbar, from Ibn Abu Umeyr, from Ibrahim Bin Al Fazeyl, from Umar Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘Our companions differ, so I say, ‘This word of mine is the word of Ja’far-asws Bin Muhammad-asws’. He-asws said: ‘Jibraeel-as descended with this’’.[34]
35- سن، المحاسن أَبِي عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ نُكَلِّمُ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ
‘Al Mahasin’ – My father, from Suleyman Al Ja’fary who said,
‘Rasool-Allah-saww said: ‘Us-as, the group of Pophets-as, we-as speak to the people in accordance with their intellects’’.[35]
36- سن، المحاسن أَبُو إِسْحَاقَ عَنْ دَاوُدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ لَمْ يَعْرِفِ الْحَقَّ مِنَ الْقُرْآنِ لَمْ يَتَنَكَّبِ الْفِتَنَ
‘Al Mahasin’ – Abu Is’haq, from Dawood,
‘From Abu Abdullah-asws having said: ‘One who does not recognise the Truth from the Quran will not be able to deal with the Fitna (strife)’’.[36]
37- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كُلُّ شَيْءٍ مَرْدُودٌ إِلَى كِتَابِ اللَّهِ وَ السُّنَّةِ وَ كُلُّ حَدِيثٍ لَا يُوَافِقُ كِتَابَ اللَّهِ فَهُوَ زُخْرُفٌ
‘Al Mahasin’ – My father, from Ali Bin Al Numan, from Ayoub Bin Al Hurr who said,
‘I heard Abu Abdullah-asws saying: ‘Everything is to be referred back to the Book of Allah-azwj and the Sunnah, and every Hadeeth not compatible with the Book of Allah-azwj, so it is a décor.[37]
38- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَتَاكُمْ عَنَّا مِنْ حَدِيثٍ لَا يُصَدِّقُهُ كِتَابُ اللَّهِ فَهُوَ بَاطِلٌ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Kaleyb Bin Muawiya,
‘From Abu Abdullah-asws having said: ‘Whatever Hadeeth comes to you from us-asws, not been ratified by the Book of Allah-azwj, so it is false’’.[38]
39- سن، المحاسن أَبُو أَيُّوبَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْهِشَامَيْنِ جَمِيعاً وَ غَيْرِهِمَا قَالَ: خَطَبَ النَّبِيُّ ص بِمِنًى فَقَالَ أَيُّهَا النَّاسُ مَا جَاءَكُمْ عَنِّي فَوَافَقَ كِتَابَ اللَّهِ فَأَنَا قُلْتُهُ وَ مَا جَاءَكُمْ يُخَالِفُ الْقُرْآنَ فَلَمْ أَقُلْهُ
‘Al Mahasin’ – Abu Ayoub, from Ibn Abu Umeyr, from Al Hishameyn (two Hishams) both together, and someone else who said,
‘The Prophet-saww preached at Mina, and he-saww said: ‘O you people! Whatever comes to you from me-saww and it is compatible with the Book of Allah-azwj, then I-saww have said it, and whatever comes to you being opposite to the Quran, so I-saww did not say it’’.[39]
40- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَلِيِّ بْنِ أَيُّوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا حُدِّثْتُمْ عَنِّي بِالْحَدِيثِ فَأَنْحِلُونِي أَهْنَأَهُ وَ أَسْهَلَهُ وَ أَرْشَدَهُ فَإِنْ وَافَقَ كِتَابَ اللَّهِ فَأَنَا قُلْتُهُ وَ إِنْ لَمْ يُوَافِقْ كِتَابَ اللَّهِ فَلَمْ أَقُلْهُ
‘Al Mahasin’ – Ibn Fazal, from Ali Bin Ayoub,
From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Whenever someone narrated to you a Hadeeth from me-saww, so be slack with me-saww of its digesting, and its easiness, and its guidance. So, if it is in accordance with the Book of Allah-azwj, then I-saww have said it, and if it is not in accordance with the Book of Allah-azwj, then I-saww did not say it’’.[40]
41- سن، المحاسن الْوَاسِطِيُّ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي حَدِيثٍ لَهُ قَالَ: كُلُّ مَنْ تَعَدَّى السُّنَّةَ رُدَّ إِلَى السُّنَّةِ
‘Al Mahasin’ – Al Wasity, from Musa Bin Bakr, from Zurara,
From Abu Ja’far-asws – in a Hadeeth of his-asws – said: ‘Every one who exceeds the Sunnah should be returned to the Sunnah’’.[41]
42- وَ فِي حَدِيثٍ آخَرَ قَالَ أَبُو جَعْفَرٍ ع مَنْ جَهِلَ السُّنَّةَ رُدَّ إِلَى السُّنَّةِ
And in another Hadeeth –
‘Abu Ja’far-asws said: ‘One who is ignorant of the Sunnah should be returned to the Sunnah’’.[42]
43- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ عَلِيٌّ وَ حَدَّثَنِي الْحُسَيْنُ بْنُ أَبِي الْعَلَاءِ أَنَّهُ حَضَرَ ابْنُ أَبِي يَعْفُورٍ فِي هَذَا الْمَجْلِسِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ اخْتِلَافِ الْحَدِيثِ يَرْوِيهِ مَنْ يَثِقُ بِهِ فَقَالَ إِذَا وَرَدَ عَلَيْكُمْ حَدِيثٌ فَوَجَدْتُمُوهُ لَهُ شَاهِدٌ مِنْ كِتَابِ اللَّهِ أَوْ مِنْ قَوْلِ رَسُولِ اللَّهِ ص وَ إِلَّا فَالَّذِي جَاءَكُمْ بِهِ أَوْلَى
‘Al Mahasin’ – Ali Bin Al Hakam, from Aban Bin Usman, from Ibn Abu Yafour, from Ali, from Al Husayn Bin Abu Al A’ala, from Ibn Abu Yafour was present in this gathering, said,
‘I asked Abu Abdullah-asws about the differences reported by the ones being relied upon. He-asws said: ‘Whenever a Hadeeth comes to you, and you find a testimony from the Book of Allah-azwj, or from the Words of Rasool-Allah-saww (fine), or else the one who came to you with it is foremost (with it) (i.e. return it back to him)’’.[43]
44- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً فَمَا وَافَقَ كِتَابَ اللَّهِ فَخُذُوا بِهِ وَ مَا خَالَفَ كِتَابَ اللَّهِ فَدَعُوهُ
‘Al Mahasin’ – Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws, having said: ‘Upon every truth there is a reality, and upon every correctness there is a light. Whatever is compatible with the Book of Allah-azwj, take with it, and whatever opposes the Book of Allah-azwj, leave it’’.[44]
45- سن، المحاسن أَبِي عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع كَيْفَ اخْتَلَفَ أَصْحَابُ النَّبِيِّ ص فِي الْمَسْحِ عَلَى الْخُفَّيْنِ
‘Al Mahasin’ – My father, from Khalaf Bin Hamaad, from Amro Bin Shimr, from Jabir who said,
‘I said to Abu Ja’far-asws, ‘How did the companions of Rasool-Allah-saww differ regarding the wiping upon the two socks?’
فَقَالَ كَانَ الرَّجُلُ مِنْهُمْ يَسْمَعُ مِنَ النَّبِيِّ ص الْحَدِيثَ فَيَغِيبُ عَنِ النَّاسِخِ وَ لَا يَعْرِفُهُ فَإِذَا أَنْكَرَ مَا خَالَفَ مَا فِي يَدَيْهِ كَبُرَ عَلَيْهِ تَرْكُهُ وَ قَدْ كَانَ الشَّيْءُ يُنْزَلُ عَلَى رَسُولِ اللَّهِ ص فَعَمِلَ بِهِ زَمَاناً ثُمَّ يُؤْمَرُ بِغَيْرِهِ فَيَأْمُرُ بِهِ أَصْحَابَهُ وَ أُمَّتَهُ حَتَّى قَالَ أُنَاسٌ يَا رَسُولَ اللَّهِ إِنَّكَ تَأْمُرُنَا بِالشَّيْءِ حَتَّى إِذَا اعْتَدْنَاهُ وَ جَرَيْنَا عَلَيْهِ أَمَرْتَنَا بِغَيْرِهِ
He-asws said: ‘The man from them had heard the Hadeeth from the Prophet-saww, but he was absent from the Abrogation and did not recognise it. When he denied whatever opposed what was in his hands, he left it, and although the thing had been Revealed unto Rasool-Allah-saww, and he-saww acted with it for a time, then he-saww instructed with something else, and his-saww companions instructed the community with it, until the people said, ‘O Rasool-Allah-saww! You-saww had instructed us with the thing until we got used to it, (then) you-saww instructed us with something else.
فَسَكَتَ النَّبِيُّ ص عَنْهُمْ فَأُنْزِلَ عَلَيْهِ قُلْ ما كُنْتُ بِدْعاً مِنَ الرُّسُلِ … إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَّ وَ ما أَنَا إِلَّا نَذِيرٌ مُبِينٌ
The Prophet-saww was silent from the, and it was Revealed unto him-saww: Say: ‘I wasn’t the first of the Rasools, and (Allah) Knows (best) what is to transpire with me and with you all. Surely, I only follow what is Revealed unto me, and I am not, except a clear warner’ [46:9]’’.[45]
46- سن، المحاسن عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الْأَعْلَى قَالَ: سَأَلَ عَلِيُّ بْنُ حَنْظَلَةَ أَبَا عَبْدِ اللَّهِ ع عَنْ مَسْأَلَةٍ وَ أَنَا حَاضِرٌ فَأَجَابَهُ فِيهَا فَقَالَ لَهُ عَلِيٌّ فَإِنْ كَانَ كَذَا وَ كَذَا فَأَجَابَهُ بِوَجْهٍ آخَرَ حَتَّى أَجَابَهُ بِأَرْبَعَةِ أَوْجُهٍ فَقَالَ عَلِيُّ بْنُ حَنْظَلَةَ يَا أَبَا مُحَمَّدٍ هَذَا بَابٌ قَدْ أَحْكَمْنَاهُ
‘Al Mahasin’ – Ali Bin Al Numan, from Ibn Muskan, from Abdul A’ala who said,
‘Ali Bin Hanzala asked Abu Abdullah-asws about an issue, and I was present, and he-asws answered him regarding it. Ali said to him, ‘Supposing it was such and such?’ He-asws answered him with another aspect, until he had answered with four aspects. Ali Bin Hanzala said, ‘O Abu Muhammad! This door, we have got his-asws judgment.
فَسَمِعَهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَهُ لَا تَقُلْ هَكَذَا يَا أَبَا الْحَسَنِ فَإِنَّكَ رَجُلٌ وَرِعٌ إِنَّ مِنَ الْأَشْيَاءِ أَشْيَاءَ مُضَيَّقَةً لَيْسَ تَجْرِي إِلَّا عَلَى وَجْهٍ وَاحِدٍ مِنْهَا وَقْتُ الْجُمُعَةِ لَيْسَ لِوَقْتِهَا إِلَّا حَدٌّ وَاحِدٌ حِينَ تَزُولُ الشَّمْسُ وَ مِنَ الْأَشْيَاءِ مُوَسَّعَةً تَجْرِي عَلَى وُجُوهٍ كَثِيرَةٍ وَ هَذَا مِنْهَا وَ اللَّهِ إِنَّ لَهُ عِنْدِي لَسَبْعِينَ وَجْهاً
Abu Abdullah-asws heard him, and he-asws said to him: ‘Don’t speak like this, O Abu Al-Hassan, for you are a pious man. From the things there are (certain) things which are straitened, they don’t flow except upon one aspect. From these, is the timing for Friday (Salat). There isn’t a time limit for it except for one limit, when the sun starts to decline. And from the things there are (certain) things which flow upon many aspects, and this one is from these. By Allah-azwj! For it, with me-asws, are seventy aspects’’.[46]
47- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ عَلِمَ أَنَّا لَا نَقُولُ إِلَّا حَقّاً فَلْيَكْتَفِ مِنَّا بِمَا نَقُولُ فَإِنْ سَمِعَ مِنَّا خِلَافَ مَا يَعْلَمُ فَلْيَعْلَمْ أَنَّ ذَلِكَ دِفَاعٌ مِنَّا عَنْهُ
‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from one of his companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard Abu Abdullah-asws saying: ‘One who knows that we-asws do not say except for the Truth, so let him suffice from us-asws with what we-asws are saying. If one hears from us-asws opposite to what he knows, then let him know that, that is a defence from us-asws, for him’’.[47]
48- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي عَهْدِهِ إِلَى الْأَشْتَرِ وَ ارْدُدْ إِلَى اللَّهِ وَ رَسُولِهِ مَا يُضْلِعُكَ مِنَ الْخُطُوبِ وَ يَشْتَبِهُ عَلَيْكَ مِنَ الْأُمُورِ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said during his-asws agreement to Al Ashtar: ‘And the referring back to Allah-azwj and His-azwj Rasool-saww of whatever is heavy upon you, from the adverse circumstances, and the confusion upon you from the matters.
فَقَدْ قَالَ اللَّهُ سُبْحَانَهُ لِقَوْمٍ أَحَبَّ إِرْشَادَهُمْ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ
Allah-azwj the Glorious has Said to a people He-azwj Loved to Guide them: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool [4:59].
فَالرَّدُّ إِلَى اللَّهِ الْأَخْذُ بِمُحْكَمِ كِتَابِهِ وَ الرَّدُّ إِلَى الرَّسُولِ الْأَخْذُ بِسُنَّتِهِ الْجَامِعَةِ غَيْرِ الْمُفَرِّقَةِ
The referring back to Allah-azwj, is the taking with the Decisive (Verses) of His-azwj Book, and the referring back to the Rasool-saww is the taking with his-saww Sunnah, (both) together without separation’’.[48]
49- شي، تفسير العياشي عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي خُطْبَةٍ بِمِنًى أَوْ مَكَّةَ يَا أَيُّهَا النَّاسُ مَا جَاءَكُمْ عَنِّي يُوَافِقُ الْقُرْآنَ فَأَنَا قُلْتُهُ وَ مَا جَاءَكُمْ عَنِّي لَا يُوَافِقُ الْقُرْآنَ فَلَمْ أَقُلْهُ
‘Tafseer Al Ayyashi – From Hisham Bin Al Hakam,
‘From Abu Abdullah-asws said: ‘Rasool-Allah-azwj said, in a sermon at Mina or Makkah: ‘O you people! Whatever comes to you from me-saww being compatible with the Quran, so I-saww have said it, and whatever comes to you from me-saww not being compatible with the Quran, so I-saww did not say it’’.[49]
50- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُحَمَّدُ مَا جَاءَكَ فِي رِوَايَةٍ مِنْ بَرٍّ أَوْ فَاجِرٍ يُوَافِقُ الْقُرْآنَ فَخُذْ بِهِ وَ مَا جَاءَكَ فِي رِوَايَةٍ مِنْ بَرٍّ أَوْ فَاجِرٍ يُخَالِفُ الْقُرْآنَ فَلَا تَأْخُذْ بِهِ
‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim who said,
‘Abu Abdullah-asws said: ‘O Muhammad-saww! Whatever comes to you in a report, either from a righteous one or an immoral one, being compatible with the Quran, take it, and whatever comes to you in a report, either a righteous one or an immoral one, opposing the Quran, so do not take it with it’’.[50]
51- شي، تفسير العياشي عَنْ سَدِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع لَا تُصَدِّقْ عَلَيْنَا إِلَّا بِمَا يُوَافِقُ كِتَابَ اللَّهِ وَ سُنَّةَ نَبِيِّهِ ص
‘Tafseer Al Ayyashi’ – From Sadeyr who said,
Abu Ja’far-asws and Abu Abdullah-asws said: ‘Do not ratify upon us-asws except with what is compatible with the Book of Allah-azwj and Sunnah of His-azwj Prophet-saww’’.[51]
52- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: إِذَا كَانَ جَاءَكَ الْحَدِيثَانِ الْمُخْتَلِفَانِ فَقِسْهُمَا عَلَى كِتَابِ اللَّهِ وَ عَلَى أَحَادِيثِنَا فَإِنْ أَشْبَهَهُمَا فَهُوَ حَقٌّ وَ إِنْ لَمْ يُشْبِهْهُمَا فَهُوَ بَاطِلٌ
Tafseer Al Ayyashi – From Al-Hassan Bin Al Jaham,
‘From Al-Abd Al-Salih-asws (7th Imam-asws) having said: ‘When there come to you two differing Hadeeth, divide (compare) these upon the Book of Allah-azwj and upon our-asws Hadeeth, so if these two are alike, it is true, and if these are not alike, it is false.[52]
53- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: عَلَيْنَا إِلْقَاءُ الْأُصُولِ إِلَيْكُمْ وَ عَلَيْكُمُ التَّفَرُّعُ
‘Al Saraair’ – From (the book) Jamie of Al Bazanty,
‘From Al-Reza-asws having said: ‘Upon us-asws is to cast the principles to you all, and upon you is the branching out’’.[53]
54- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا عَلَيْنَا أَنْ نُلْقِيَ إِلَيْكُمُ الْأُصُولَ وَ عَلَيْكُمْ أَنْ تُفَرِّعُوا
‘Al Saraair’ – from ‘Jamie’ of of Al Bazanty, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘But rather, upon us-asws is that we-asws cast the principles to you all, and upon you is that you branch (these) out’’.[54]
55- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ مِنْ مَسَائِلِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ وَ مُوسَى بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الْعِلْمِ الْمَنْقُولِ إِلَيْنَا عَنْ آبَائِكَ وَ أَجْدَادِكَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَدِ اخْتُلِفَ عَلَيْنَا فِيهِ فَكَيْفَ الْعَمَلُ بِهِ عَلَى اخْتِلَافِهِ وَ الرَّدُّ إِلَيْكَ فِيمَا اخْتُلِفَ فِيهِ
‘Al Saraair’ – From the book Al Masaail, from the questions of Muhammad Bin Ali Bin Isa, from Muhammad Bin Ahmad bin Muhammad Bin Ziyad, and Musa Bin Muhammad Bin Ali Bin Musa who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws: ‘About the knowledge being transmitted to us from your-asws forefathers-asws and your-asws grandfathers-asws, these had differed upon us so how should the dealings be with it upon its differings and the referring back to you-asws in what there is a differing in it?’
فَكَتَبَ ع مَا عَلِمْتُمْ أَنَّهُ قَوْلُنَا فَالْزَمُوهُ وَ مَا لَمْ تَعْلَمُوهُ فَرُدُّوهُ إِلَيْنَا
He-asws wrote back: ‘Whatever you know of our-asws words, necessitate it, and whatever you do not know, refer it back to us-asws’’.[55]
56- نهج، نهج البلاغة مِنْ وَصِيَّتِهِ ع لِابْنِ عَبَّاسٍ لَمَّا بَعَثَهُ لِلِاحْتِجَاجِ عَلَى الْخَوَارِجِ لَا تُخَاصِمْهُمْ بِالْقُرْآنِ فَإِنَّ الْقُرْآنَ حَمَّالٌ ذُو وُجُوهٍ تَقُولُ وَ يَقُولُونَ وَ لَكِنْ حَاجِّهِمْ بِالسُّنَّةِ فَإِنَّهُمْ لَنْ يَجِدُوا عَنْهَا مَحِيصاً
‘Nahj Al-Balagah’ – (The book) Nahj (Al-Balagah) –
‘From his-asws bequest to Ibn Abbas, when he-asws sent him for argumentation upon the Kharijites: ‘Do not argue by (using) the Quran, for the Quran is with many facets. You will be saying (something) and they will be saying (something). But, argue with them with (using) the Sunnah (Hadeeth), for they will never find any escape from these’’.[56]
57- غو، غوالي اللئالي رَوَى الْعَلَّامَةُ قُدِّسَتْ نَفْسُهُ مَرْفُوعاً إِلَى زُرَارَةَ بْنِ أَعْيَنَ قَالَ: سَأَلْتُ الْبَاقِرَ ع فَقُلْتُ جُعِلْتُ فِدَاكَ يَأْتِي عَنْكُمُ الْخَبَرَانِ أَوِ الْحَدِيثَانِ الْمُتَعَارِضَانِ فَبِأَيِّهِمَا آخُذُ
It is reported by the Allama, with an unbroken chain going up to Zurara Bin Ayn who said,
‘I said to Al-Baqir-asws, ‘May I be sacrificed for you-asws! (If) there comes from you-asws, the two Informations, or the two conflicting Hadeeth, so by which of the two should I take?’
فَقَالَ ع يَا زُرَارَةُ خُذْ بِمَا اشْتَهَرَ بَيْنَ أَصْحَابِكَ وَ دَعِ الشَّاذَّ النَّادِرَ
He-asws said: ‘Zurara! Take with whatever is well known between your companions and leave the unknown, the rare’.
فَقُلْتُ يَا سَيِّدِي إِنَّهُمَا مَعاً مَشْهُورَانِ مَرْوِيَّانِ مَأْثُورَانِ عَنْكُمْ
I said, ‘O my Master-asws! (Supposing) both of these are well known being reported as being transmitted from you-asws?’
فَقَالَ ع خُذْ بِقَوْلِ أَعْدَلِهِمَا عِنْدَكَ وَ أَوْثَقِهِمَا فِي نَفْسِكَ
He-asws said: ‘Take with the word more just in your presence and more reliable of the two within yourself’.
فَقُلْتُ إِنَّهُمَا مَعاً عَدْلَانِ مَرْضِيَّانِ مُوَثَّقَانِ-
I said, ‘But (if) both of these two are just, satisfactory, reliable?’
فَقَالَ انْظُرْ مَا وَافَقَ مِنْهُمَا مَذْهَبَ الْعَامَّةِ فَاتْرُكْهُ وَ خُذْ بِمَا خَالَفَهُمْ
He-asws said: ‘Look at what is compatible with the doctrines of the general Muslims and leave it, and take with what opposes them’.
I said, ‘Supposing they were both compatible to them or opposed to them, how should I deal with it?’
He-asws said: ‘Then take with what is the precaution for your Religion, and leave what opposes the precaution’.
قُلْتُ رُبَّمَا كَانَا مُوَافِقَيْنِ لَهُمْ أَوْ مُخَالِفَيْنِ فَكَيْفَ أَصْنَعُ
I said, ‘But, (supposing) both of these are compatible with the precaution or opposite to it, how should I deal with it?’
فَقَالَ إِذَنْ فَخُذْ بِمَا فِيهِ الْحَائِطَةُ لِدِينِكَ وَ اتْرُكْ مَا خَالَفَ الِاحْتِيَاطَ فَقُلْتُ إِنَّهُمَا مَعاً مُوَافِقَانِ لِلِاحْتِيَاطِ أَوْ مُخَالِفَانِ لَهُ فَكَيْفَ أَصْنَعُ
He-asws said: ‘Then take one of them and leave the other’.
فَقَالَ ع إِذَنْ فَتَخَيَّرْ أَحَدَهُمَا فَتَأْخُذُ بِهِ وَ تَدَعُ الْآخَرَ
And in a report, he-asws said: ‘Then, adjourn it until you meet your Imam-asws, then ask him-asws’’.[57]
58- كش، رجال الكشي ابْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَوْماً وَ دَخَلَ عَلَيْهِ الْفَيْضُ بْنُ الْمُخْتَارِ فَذَكَرَ لَهُ آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ يُأَوِّلُهَا أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَهُ الْفَيْضُ جَعَلَنِيَ اللَّهُ فِدَاكَ مَا هَذَا الِاخْتِلَافُ الَّذِي بَيْنَ شِيعَتِكُمْ
‘Rijal’ of Al Kashi – Ibn Qawlawiya, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘I heard Abu Abdullah-asws one day – and there had come over to him-asws, Al-Fayz Bin Al-Mukhtar, and he mentioned a Verse from the Book of Allah-azwj Mighty and Majestic, Abu Abdullah-asws explained it. Al-Fayz said to him-asws, ‘May Allah-azwj Make me to be sacrificed for you-asws! What is this differing, which is between your-asws Shias?’
قَالَ وَ أَيُّ الِاخْتِلَافِ يَا فَيْضُ
He-asws said: ‘And which differing, O Fayz?’
فَقَالَ لَهُ الْفَيْضُ إِنِّي لَأَجْلِسُ فِي حَلَقِهِمْ بِالْكُوفَةِ فَأَكَادُ أَنْ أَشُكَّ فِي اخْتِلَافِهِمْ فِي حَدِيثِهِمْ حَتَّى أَرْجِعَ إِلَى الْمُفَضَّلِ بْنِ عُمَرَ فَيُوقِفُنِي مِنْ ذَلِكَ عَلَى مَا تَسْتَرِيحُ إِلَيْهِ نَفْسِي وَ تَطْمَئِنُّ إِلَيْهِ قَلْبِي
Al-Fayz said to him-asws, ‘I sit in their circle at Al-Kufa, and I almost doubt in their differings regarding their Hadeeth until I return to Al-Mufazzal Ibn Umar, and he concurs me from that upon what my self is at rest and my heart is contented’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَجَلْ هُوَ كَمَا ذَكَرْتَ يَا فَيْضُ إِنَّ النَّاسَ أُولِعُوا بِالْكَذِبِ عَلَيْنَا إِنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ لَا يُرِيدُ مِنْهُمْ غَيْرَهُ وَ إِنِّي أُحَدِّثُ أَحَدَهُمْ بِالْحَدِيثِ فَلَا يَخْرُجُ مِنْ عِنْدِي حَتَّى يَتَأَوَّلَهُ عَلَى غَيْرِ تَأْوِيلِهِ وَ ذَلِكَ أَنَّهُمْ لَا يَطْلُبُونَ بِحَدِيثِنَا وَ بِحُبِّنَا مَا عِنْدَ اللَّهِ وَ إِنَّمَا يَطْلُبُونَ الدُّنْيَا وَ كُلٌّ يُحِبُّ أَنْ يُدْعَى رَأْساً
Abu Abdullah-asws said: ‘Yes, he is as you have mentioned, O Fayz. The people are first with the lies upon us-asws. Allah-azwj Obligated upon them, not Intending from them someone else, and I-asws narrate to one of them with the Hadeeth, and he does not exit from me until he explains it upon another explanation, and that is because they are not seeking by our-asws Hadeeth and by our-asws love what is in the Presence of Allah-azwj, but rather, they are seeking the world, and each one would love to be called a chief.
إِنَّهُ لَيْسَ مِنْ عَبْدٍ يَرْفَعُ نَفْسَهُ إِلَّا وَضَعَهُ اللَّهُ وَ مَا مِنْ عَبْدٍ وَضَعَ نَفْسَهُ إِلَّا رَفَعَهُ اللَّهُ وَ شَرَّفَهُ فَإِذَا أَرَدْتَ حَدِيثَنَا فَعَلَيْكَ بِهَذَا الْجَالِسِ وَ أَوْمَأَ بِيَدِهِ إِلَى رَجُلٍ مِنْ أَصْحَابِهِ فَسَأَلْتُ أَصْحَابَنَا عَنْهُ فَقَالُوا زُرَارَةُ بْنُ أَعْيَنَ
There isn’t a servant who raises himself, except Allah-azwj would Drop him, and there is no servant who drops himself, except Allah-azwj Raises him and Ennobles him. When you want our-asws Hadeeth, then it is upon you to be with this gatherer’ – and he-asws gestured with his-asws hand towards a man from his-asws companions. I asked our companions about him, and they said, ‘Zurara Bin Ayn’’.[58]
59- كش، رجال الكشي حَمْدَوَيْهِ بْنُ نُصَيْرٍ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ زُرَارَةَ وَ حَدَّثَنَا مُحَمَّدُ بْنُ قُولَوَيْهِ وَ الْحُسَيْنُ بْنُ الْحَسَنِ مَعاً عَنْ سَعْدٍ عَنْ هَارُونَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ وَ ابْنَيْهِ الْحَسَنِ وَ الْحُسَيْنِ عَنْ عَبْدِ اللَّهِ بْنِ زُرَارَةَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع اقْرَأْ مِنِّي عَلَى وَالِدِكَ السَّلَامَ وَ قُلْ لَهُ إِنِّي أَعِيبُكَ دِفَاعاً مِنِّي عَنْكَ فَإِنَّ النَّاسَ وَ الْعَدُوَّ يُسَارِعُونَ إِلَى كُلِّ مَنْ قَرَّبْنَاهُ وَ حَمِدْنَا مَكَانَهُ لِإِدْخَالِ الْأَذَى فِيمَنْ نُحِبُّهُ وَ نُقَرِّبُهُ وَ يَذُمُّونَهُ لِمَحَبَّتِنَا لَهُ وَ قُرْبِهِ وَ دُنُوِّهِ مِنَّا وَ يَرَوْنَ إِدْخَالَ الْأَذَى عَلَيْهِ وَ قَتْلَهُ وَ يَحْمَدُونَ كُلَّ مَنْ عَيَّبْنَاهُ نَحْنُ وَ إِنْ يُحْمَدُ أَمْرُهُ
‘Rijal’ of Al Kashi – Hamdawiya Bin Nusayr, from Al Yaqteeny, from Yunus, from Abdullah Bin Zurara, and Muhammad Bin Qawlawiya and Al Husayn Bin Al-Hassan both together, from Sa’ad, from Haroun, from Al-Hassan Bin Mahboub, from Muhammad Abdullah Bin Zurara who said,
‘Abu Abdullah-asws said to me: ‘Convey the greeting from me-asws upon your father and say to him: ‘I-asws faulted you as a defence from me-asws for you, for the people and the enemy are quick to everyone we-asws draw closer and praise him of his status, in order to place harm among the ones we-asws love and we-asws agree with, and they condemn him due to our-asws love for him, and his closeness and his nearness from us-asws, and they are seeing the placing of the harm upon him and killing him (as justified), and they are praising every one whom we-asws fault, and they praise his matter.
فَإِنَّمَا أَعِيبُكَ لِأَنَّكَ رَجُلٌ اشْتَهَرْتَ بِنَا وَ بِمَيْلِكَ إِلَيْنَا وَ أَنْتَ فِي ذَلِكَ مَذْمُومٌ عِنْدَ النَّاسِ غَيْرُ مَحْمُودِ الْأَثَرِ بِمَوَدَّتِكَ لَنَا وَ لِمَيْلِكَ إِلَيْنَا
I-asws rather faulted you because you are a man who is well known with us and of your inclination towards us-asws, and you, in that, are condemned in the presence of the people, without being praised of the preferring with your cordiality to us-asws, and your inclining towards us-asws.
فَأَحْبَبْتُ أَنْ أَعِيبَكَ لِيَحْمَدُوا أَمْرَكَ فِي الدِّينِ بِعَيْبِكَ وَ نَقْصِكَ وَ يَكُونَ بِذَلِكَ مِنَّا دَفْعُ شَرِّهِمْ عَنْكَ يَقُولُ اللَّهُ جَلَّ وَ عَزَّ أَمَّا السَّفِينَةُ فَكانَتْ لِمَساكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَها وَ كانَ وَراءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْباً هَذَا التَّنْزِيلُ مِنْ عِنْدِ اللَّهِ صَالِحَةٌ
Therefore, I-asws loved to fault you for your affairs in the Religion to be praised due to you being faulted and reduced, and that happened to be a defence from us-asws for you from their evil. Allah-azwj Mighty and Majestic is Saying: As for the boat, it belonged to poor folk who were working in the sea, so I wanted to damage it, and behind them was a king seizing every boat by force [18:79]. This is the valid Revelation from the Presence of Allah-azwj.
لَا وَ اللَّهِ مَا عَابَهَا إِلَّا لِكَيْ تَسْلَمَ مِنَ الْمَلِكِ وَ لَا تَعْطَبَ عَلَى يَدَيْهِ وَ لَقَدْ كَانَتْ صَالِحَةً لَيْسَ لِلْعَيْبِ فِيهَا مَسَاغٌ وَ الْحَمْدُ لِلَّهِ فَافْهَمِ الْمَثَلَ يَرْحَمُكَ اللَّهُ فَإِنَّكَ وَ اللَّهِ أَحَبُّ النَّاسِ إِلَيَّ وَ أَحَبُّ أَصْحَابِ أَبِي ع حَيّاً وَ مَيِّتاً
No, by Allah-azwj! He (Al-Khizr-as) did not damage it except that it would be safe from the king, and it would not be seized by his hands. And a correction wouldn’t be for the faulting, wherein is a possibility. And the Praise is for Allah-azwj. Therefore, understand the example, may Allah-azwj have Mercy on you, for you, by Allah-azwj, are the most beloved of the people to me-asws, and the most beloved of the companions of my-asws father-asws to him-asws, living and dead.
فَإِنَّكَ أَفْضَلُ سُفُنِ ذَلِكَ الْبَحْرِ الْقَمْقَامِ الزَّاخِرِ وَ إِنَّ مِنْ وَرَائِكَ مَلِكاً ظَلُوماً غَصُوباً يَرْقُبُ عُبُورَ كُلِّ سَفِينَةٍ صَالِحَةٍ تَرِدُ مِنْ بَحْرِ الْهُدَى لِيَأْخُذَهَا غَصْباً ثُمَّ يَغْصِبَهَا وَ أَهْلَهَا
You are superior to that boat of the sea, the strong, the decorated, and that from behind you is an unjust king, usurper, watching every boat good sailing boat returning from the ocean of Guidance, in order to seize it forcefully, then usurp it and its people.
وَ رَحْمَةُ اللَّهِ عَلَيْكَ حَيّاً وَ رَحْمَتُهُ وَ رِضْوَانُهُ عَلَيْكَ مَيِّتاً وَ لَقَدْ أَدَّى إِلَيَّ ابْنَاكَ الْحَسَنُ وَ الْحُسَيْنُ رِسَالَتَكَ أَحَاطَهُمَا اللَّهُ وَ كَلَأَهُمَا وَ رَعَاهُمَا وَ حَفِظَهُمَا بِصَلَاحِ أَبِيهِمَا كَمَا حَفِظَ الْغُلَامَيْنِ فَلَا يَضِيقَنَّ صَدْرُكَ مِنَ الَّذِي أَمَرَكَ أَبِي ع وَ أَمَرْتُكَ بِهِ وَ أَتَاكَ أَبُو بَصِيرٍ بِخِلَافِ الَّذِي أَمَرْنَاكَ بِهِ
And may the Mercy of Allah-azwj be upon you (when) alive, and His-azwj Mercy and His-azwj Pleasure be upon you (when) dead. And your two sons, Al-Hassan and Al-Husayn have given your letter to me. Allah-azwj Encompassed them, and Guaranteed (their safety), and Took care of them, and Protected them with the safety of their father, just as He-azwj Protected the two boys. So, do not constrict your chest from that which my-asws father-asws had instructed you and ordered you with, and Abu Baseer came to you with the opposite of that which we-asws had ordered you with.
فَلَا وَ اللَّهِ مَا أَمَرْنَاكَ وَ لَا أَمَرْنَاهُ إِلَّا بِأَمْرٍ وَسِعَنَا وَ وَسِعَكُمُ الْأَخْذُ بِهِ وَ لِكُلِّ ذَلِكَ عِنْدَنَا تَصَارِيفُ وَ مَعَانٍ تُوَافِقُ الْحَقَّ وَ لَوْ أُذِنَ لَنَا لَعَلِمْتُمْ أَنَّ الْحَقَّ فِي الَّذِي أَمَرْنَاكُمْ فَرُدُّوا إِلَيْنَا الْأَمْرَ وَ سَلِّمُوا لَنَا وَ اصْبِرُوا لِأَحْكَامِنَا وَ ارْضَوْا بِهَا
By Allah-azwj! We did not instruct you, nor instruct him except with a matter we-asws were able to, and you were able to take with. But that, with us-asws, are utilisation and meanings compatible with the Truth. And if there was Permission for us-asws, we-asws would have taught you the Truth regarding what which we-asws had instructed you, therefore refer the matter back to us, and submit to us, and be patient of our-asws ruling, and be pleased with it.
وَ الَّذِي فَرَّقَ بَيْنَكُمْ فَهُوَ رَاعِيكُمُ الَّذِي اسْتَرْعَاهُ اللَّهُ خَلْقَهُ وَ هُوَ أَعْرَفُ بِمَصْلَحَةِ غَنَمِهِ فِي فَسَادِ أَمْرِهَا فَإِنْ شَاءَ فَرَّقَ بَيْنَهَا لِتَسْلَمَ ثُمَّ يَجْمَعُ بَيْنَهَا لِيَأْمَنَ مِنْ فَسَادِهَا وَ خَوْفِ عَدُوِّهَا فِي آثَارِ مَا يَأْذَنُ اللَّهُ وَ يَأْتِيهَا بِالْأَمْنِ مِنْ مَأْمَنِهِ وَ الْفَرَجِ مِنْ عِنْدِهِ
By that which is a difference between you, so it is your pasturing which Allah-azwj Pastures His-azwj creatures, and He-azwj is more Recognising with the correction of His-azwj flock regarding the spoiling of its affairs. Thus, if He-azwj so Desires, He-azwj would Separate between these for submission, then He-azwj Gathers between these in order to Safe from it being spoilt, and fear of its enemy in the footsteps of what Allah-azwj Permits, and it comes with the safety from its Safeguarder, and the Relief is from Him-azwj.
عَلَيْكُمْ بِالتَّسْلِيمِ وَ الرَّدِّ إِلَيْنَا وَ انْتِظَارِ أَمْرِنَا وَ أَمْرِكُمْ وَ فَرَجِنَا وَ فَرَجِكُمْ فَلَوْ قَدْ قَامَ قَائِمُنَا عَجَّلَ اللَّهُ فَرَجَهُ وَ تَكَلَّمَ بِتَكَلُّمِنَا ثُمَّ اسْتَأْنَفَ بِكُمْ تَعْلِيمَ الْقُرْآنِ وَ شَرَائِعِ الدِّينِ وَ الْأَحْكَامِ وَ الْفَرَائِضِ كَمَا أَنْزَلَهُ اللَّهُ عَلَى مُحَمَّدٍ ص لَأَنْكَرَ أَهْلُ التَّصَابُرِ فِيكُمْ ذَلِكَ الْيَوْمَ إِنْكَاراً شَدِيداً ثُمَّ لَمْ تَسْتَقِيمُوا عَلَى دِينِ اللَّهِ وَ طَرِيقَتِهِ إِلَّا مِنْ تَحْتِ حَدِّ السَّيْفِ فَوْقَ رِقَابِكُمْ
Upon you is to be with the submission and the referring back to us, and the awaiting our-asws command (Al-Qaim-asws), and your command, and our-asws Relief and your relief. When our-asws Qaim-asws rises – may Allah-azwj Hasten his-asws Relief – and you speak with our-asws speech, then re-opens with you the teachings of the Quran and the Laws of the Religion, and the Ordinances, and the Obligations, just as Allah-azwj has Revealed unto Muhammad-saww, the denials of the people of confusion regarding you all on that day would be severe denials. Then none would remain standing upon the Religion of Allah-azwj and His-azwj Path except the one under the limit of the sword upon your necks.
إِنَّ النَّاسَ بَعْدَ نَبِيِّ اللَّهِ ص رَكِبَ اللَّهُ بِهِ سُنَّةَ مَنْ كَانَ قَبْلَكُمْ فَغَيَّرُوا وَ بَدَّلُوا وَ حَرَّفُوا وَ زَادُوا فِي دِينِ اللَّهِ وَ نَقَصُوا مِنْهُ فَمَا مِنْ شَيْءٍ عَلَيْهِ النَّاسُ الْيَوْمَ إِلَّا وَ هُوَ مُحَرَّفٌ عَمَّا نَزَلَ بِهِ الْوَحْيُ مِنْ عِنْدِ اللَّهِ فَأَجِبْ يَرْحَمُكَ اللَّهُ مِنْ حَيْثُ تُدْعَى إِلَى حَيْثُ تَرْعَى حَتَّى يَأْتِيَ مَنْ يَسْتَأْنِفُ بِكُمْ دِينَ اللَّهِ اسْتِئْنَافاً
The people after the Prophet-saww of Allah-azwj, rode with the ways of the ones who were before you, but they changed, and replaced, and altered, and increased in the Religion of Allah-azwj, and reduced from it. Thus, there is nothing which the people are upon today except, and it has drifted away from what the Revelation descended with from the Presence of Allah-azwj. So, answer, may Allah-azwj have Mercy on you, to wherever you are called, wherever you are shepherded to until there comes one who renews with you the Religion of Allah-azwj with a renewal.
وَ عَلَيْكَ بِالصَّلَاةِ السِّتَّةِ وَ الْأَرْبَعِينَ وَ عَلَيْكَ بِالْحَجِّ أَنْ تُهِلَّ بِالْإِفْرَادِ وَ تَنْوِيَ الْفَسْخَ إِذَا قَدِمْتَ مَكَّةَ وَ طُفْتَ وَ سَعَيْتَ فَسَخْتَ مَا أَهْلَلْتَ بِهِ وَ قَلَّبْتَ الْحَجَّ عُمْرَةً أَحْلَلْتَ إِلَى يَوْمِ التَّرْوِيَةِ ثُمَّ اسْتَأْنِفِ الْإِهْلَالَ بِالْحَجِّ مُفْرِداً إِلَى مِنًى وَ تَشْهَدُ الْمَنَافِعَ بِعَرَفَاتٍ وَ الْمُزْدَلِفَةِ
And upon to be with the forty-six Salats, and upon you is the Hajj that you perform individually, and you do the intention of the annulment (of the past) when you proceed to Makkah and perform the Tawaaf (of the Kaaba), and do the Sa’ee (of Safa and Marwa). Then you give up what you are extolling with and turn the Hajj into Umra, extolling up to the day of Al-Tarwiyya. Then you renew the extollation with the individual Hajj up to Mina, and witness the benefits at Arafaat and Al-Muzdalifa.
فَكَذَلِكَ حَجَّ رَسُولُ اللَّهِ ص وَ هَكَذَا أَمَرَ أَصْحَابَهُ أَنْ يَفْعَلُوا أَنْ يَفْسَخُوا مَا أَهَلُّوا بِهِ وَ يُقَلِّبُوا الْحَجَّ عُمْرَةً وَ إِنَّمَا أَقَامَ رَسُولُ اللَّهِ ص عَلَى إِحْرَامِهِ لِيَسُوقَ الَّذِي سَاقَ مَعَهُ فَإِنَّ السَّائِقَ قَارِنٌ وَ الْقَارِنُ لَا يُحِلُّ حَتَّى يَبْلُغَ هَدْيُهُ مَحِلَّهُ وَ مَحِلُّهُ الْمَنْحَرُ بِمِنًى فَإِذَا بَلَغَ أَحَلَّ فَهَذَا الَّذِي أَمَرْنَاكَ بِهِ حَجُّ التَّمَتُّعِ فَالْزَمْ ذَلِكَ وَ لَا يَضِيقَنَّ صَدْرُكَ
Similar to that was the Hajj of Rasool-Allah-saww, and this how he-saww instructed his-saww companions that they should be doing, and they should annul what they had been permitted with and they turn the Hajj into Umra. And rather, Rasool-Allah-saww stayed upon his-saww Ihraam in order to usher (the sacrificial animals) of those who had ushered with him-saww, for the usherer is a collator, and the collator, does not remove Ihraam until his sacrificial animal reaches its place, and its place of the sacrifice is at Mina. So, when it does reach, he is free (from Ihraam), and this is what I-asws instruct you with for Hajj Tamattu, therefore necessitate that, and do not constrict your chest.
وَ الَّذِي أَتَاكَ بِهِ أَبُو بَصِيرٍ مِنْ صَلَاةِ إِحْدَى وَ خَمْسِينَ وَ الْإِهْلَالِ بِالتَّمَتُّعِ بِالْعُمْرَةِ إِلَى الْحَجِّ وَ مَا أَمَرْنَا بِهِ مِنْ أَنْ يُهِلَّ بِالتَّمَتُّعِ
And that which Abu Baseer came to you with, from the fifty-one Salats, and the extollations with the Tamattu with the Umra to the Hajj, and what we-asws instructed with from that he should extol with the Tamattu.
فَلِذَلِكَ عِنْدَنَا مَعَانٍ وَ تَصَارِيفُ لِذَلِكَ مَا يَسَعُنَا وَ يَسَعُكُمْ وَ لَا يُخَالِفُ شَيْءٌ مِنْهُ الْحَقَّ وَ لَا يُضَادُّهُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
Therefore, due to that, with us-asws are meanings and utilisations of what we-asws are able to, and you are able, and nothing from it differs from the Truth nor opposes it. And the Praise is for Allah-azwj, Lord-azwj of the worlds’’.[59]
60- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّهُ لَيْسَ كُلَّ سَاعَةٍ أَلْقَاكَ وَ لَا يُمْكِنُ الْقُدُومُ وَ يَجِيءُ الرَّجُلُ مِنْ أَصْحَابِنَا فَيَسْأَلُنِي وَ لَيْسَ عِنْدِي كُلُّ مَا يَسْأَلُنِي عَنْهُ
‘Rijal’ of Al Kashi – Muhammad Bin Qawlawiya, from Sa’ad, from Ibn Isa, from Abdullah Al Hajal, from Al A’ala, from Ibn Abu Yafour who said,
‘I said to Abu Abdullah-asws, ‘It isn’t every time that I meet you-asws nor is the coming possible, and the man from our companions comes and asks me, and there isn’t with me all what he asks me about’.
قَالَ فَمَا يَمْنَعُكَ مِنْ مُحَمَّدِ بْنِ مُسْلِمٍ الثَّقَفِيِّ فَإِنَّهُ قَدْ سَمِعَ مِنْ أَبِي وَ كَانَ عِنْدَهُ وَجِيهاً
He-asws said: ‘So what prevents you from Muhammad Bin Muslim Al-Saqafy? He has from my-asws father-asws, and he was good in his-asws presence’’.[60]
61- كش، رجال الكشي حَمْدَوَيْهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رُبَّمَا احْتَجْنَا أَنْ نَسْأَلَ عَنِ الشَّيْءِ فَمَنْ نَسْأَلُ
‘Rijal’ of Al Kashi – Hamdawiya, from Ibn Yazeed, from Ibn Abu Umeyr, from Shuayb Al Aqarquqy who said,
‘I said to Abu Abdullah-asws, ‘Sometimes we are needy to ask about something, so whom should we ask?’
قَالَ عَلَيْكَ بِالْأَسَدِيِّ يَعْنِي أَبَا بَصِيرٍ
He-asws said: ‘Upon you is to be with Al-Asady – meaning Abu Baseer’’.[61]
62- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ وَ الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ بُنْدَارَ مَعاً عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ بَعْضَ أَصْحَابِنَا سَأَلَهُ وَ أَنَا حَاضِرٌ فَقَالَ لَهُ يَا أَبَا مُحَمَّدٍ مَا أَشَدَّكَ فِي الْحَدِيثِ وَ أَكْثَرَ إِنْكَارَكَ لِمَا يَرْوِيهِ أَصْحَابُنَا فَمَا الَّذِي يَحْمِلُكَ عَلَى رَدِّ الْأَحَادِيثِ
‘Rijal’ of Al Kashi – Muhammad Bin Qawlawiya, and Al Husayn Bin Al-Hassan Bin Bandar both together, from Sa’ad, from Al Yaqteeny, from Yunus Bin Abdul Rahman that one of our companions asked him, and I was present, so he said to him,
‘O Abu Muhammad! What is the most difficult regarding the Hadeeth and most of your denial of what our companions reported, so what is that which carries upon referring back the Ahadeeth?’
فَقَالَ حَدَّثَنِي هِشَامُ بْنُ الْحَكَمِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا تَقْبَلُوا عَلَيْنَا حَدِيثَنَا إِلَّا مَا وَافَقَ الْقُرْآنَ وَ السُّنَّةَ أَوْ تَجِدُونَ مَعَهُ شَاهِداً مِنْ أَحَادِيثِنَا الْمُتَقَدِّمَةِ فَإِنَّ الْمُغِيرَةَ بْنَ سَعِيدٍ لَعَنَهُ اللَّهُ دَسَّ فِي كُتُبِ أَصْحَابِ أَبِي أَحَادِيثَ لَمْ يُحَدِّثْ بِهَا أَبِي
He said, ‘It was narrated to me by Hisham Bin Al-Hakam that he heard Abu Abdullah-asws saying: ‘Do not accept a Hadeeth upon us-asws except what is in accordance with the Quran and the Sunnah, or you find two witnesses for it from our-asws previous Ahadeeth, for Al-Mugheira Bin Saeed-la, may Allah-azwj Curse him-la, inserted in the books of the companions of my-asws father-asws which my-asws father-asws had not narrated with it.
فَاتَّقُوا اللَّهَ وَ لَا تَقْبَلُوا عَلَيْنَا مَا خَالَفَ قَوْلَ رَبِّنَا تَعَالَى وَ سُنَّةَ نَبِيِّنَا مُحَمَّدٍ ص فَإِنَّا إِذَا حَدَّثْنَا قُلْنَا قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ قَالَ رَسُولُ اللَّهِ ص
Therefore, fear Allah-azwj and do not accept upon us-asws what opposes the Words of our-asws Lord-azwj, and Sunnah of our-asws Prophet Muhammad-saww, for whenever we-asws narrate, we-asws say: ‘Allah-azwj Mighty and Majestic Said, and Rasool-Allah-saww said’’.
قَالَ يُونُسُ وَافَيْتُ الْعِرَاقَ فَوَجَدْتُ بِهَا قِطْعَةً مِنْ أَصْحَابِ أَبِي جَعْفَرٍ ع وَ وَجَدْتُ أَصْحَابَ أَبِي عَبْدِ اللَّهِ ع مُتَوَافِرِينَ فَسَمِعْتُ مِنْهُمْ وَ أَخَذْتُ كُتُبَهُمْ فَعَرَضْتُهَا بَعْدُ عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَأَنْكَرَ مِنْهَا أَحَادِيثَ كَثِيرَةً أَنْ يَكُونَ مِنْ أَحَادِيثِ أَبِي عَبْدِ اللَّهِ ع وَ قَالَ لِي إِنَّ أَبَا الْخَطَّابِ كَذَبَ عَلَى أَبِي عَبْدِ اللَّهِ ع لَعَنَ اللَّهُ أَبَا الْخَطَّابِ
Yunus said, ‘I went to Al Iraq and I found there a group of companions of Abu Ja’far-asws, and I found the companions of Abu Abdullah-asws available. I heard from them, and I found their books, and I presented these afterwards to Abu Al-Hassan Al-Reza-asws, and he-asws denied many Ahadeeth from these that they happen to be from the Ahadeeth of Abu Abdullah-asws, and he-asws said to me: ‘Abu Al-Khattab lied upon Abu Abdullah-asws. May Allah-azwj Curse Abu Al-Khattab.
وَ كَذَلِكَ أَصْحَابُ أَبِي الْخَطَّابِ يَدُسُّونَ هَذِهِ الْأَحَادِيثَ إِلَى يَوْمِنَا هَذَا فِي كُتُبِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع فَلَا تَقْبَلُوا عَلَيْنَا خِلَافَ الْقُرْآنِ فَإِنَّا إِنْ تَحَدَّثْنَا حَدَّثْنَا بِمُوَافَقَةِ الْقُرْآنِ وَ مُوَافَقَةِ السُّنَّةِ
And similar to that are the companions of Abu Al Khattab, inserting these Ahadeeth up to this day of ours in the books of the companions of Abu Abdullah-asws. Therefore, do not accept upon us-asws (anything) opposing the Quran, for we-asws, if we-asws narrate, we-asws narrate with what is compatible with the Quran and compatible with the Sunnah.
إِنَّا عَنِ اللَّهِ وَ عَنْ رَسُولِهِ نُحَدِّثُ وَ لَا نَقُولُ قَالَ فُلَانٌ وَ فُلَانٌ فَيَتَنَاقَضُ كَلَامُنَا إِنَّ كَلَامَ آخِرِنَا مِثْلُ كَلَامِ أَوَّلِنَا وَ كَلَامَ أَوَّلِنَا مِصْدَاقٌ لِكَلَامِ آخِرِنَا
We-asws narrate from Allah-azwj and from His-azwj Rasool-saww, and we-asws are not saying: ‘So and so said, and so and so wqie, so our-asws speech would be contradicted. The speech of our-asws last one-asws is similar to the speech of our-asws first one-asws, and the speech of our-asws first one-asws is ratified by the speech of our-asws last one-asws.
وَ إِذَا أَتَاكُمْ مَنْ يُحَدِّثُكُمْ بِخِلَافِ ذَلِكَ فَرُدُّوهُ عَلَيْهِ وَ قُولُوا أَنْتَ أَعْلَمُ وَ مَا جِئْتَ بِهِ فَإِنَّ مَعَ كُلِّ قَوْلٍ مِنَّا حَقِيقَةً وَ عَلَيْهِ نُورٌ فَمَا لَا حَقِيقَةَ مَعَهُ وَ لَا نُورَ عَلَيْهِ فَذَلِكَ قَوْلُ الشَّيْطَانِ
And when there comes to you one who narrates to you with the opposite of that, then return it to him, and say, ‘You are more knowing of what you have come with’, for along with every word from us-asws, there is a reality, and upon it is Light. Thus, whatever does not have a reality with it, nor a Light upon it, then that is the word of Satan-la’’.[62]
63- كش، رجال الكشي بِهَذَا الْإِسْنَادِ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ الْمُغِيرَةُ بْنُ سَعِيدٍ يَتَعَمَّدُ الْكَذِبَ عَلَى أَبِي ع وَ يَأْخُذُ كُتُبَ أَصْحَابِهِ وَ كَانَ أَصْحَابُهُ الْمُسْتَتِرُونَ بِأَصْحَابِ أَبِي يَأْخُذُونَ الْكُتُبَ مِنْ أَصْحَابِ أَبِي فَيَدْفَعُونَهَا إِلَى الْمُغِيرَةِ فَكَانَ يَدُسُّ فِيهَا الْكُفْرَ وَ الزَّنْدَقَةَ وَ يُسْنِدُهَا إِلَى أَبِي ع
‘Rijal’ of Al Kashi – By this chain from Yunus, from Hisham Bin Al Hakam,
‘He heard Abu Abdullah-asws saying: ‘Al-Mugheira Bin Saeed-la used to deliberate the lie upon my-asws father-asws, and he would take the books of his-asws companions, and his-la companions used to impersonate as being companions of my-asws father-asws, taking the books from the companions of my-asws father-asws. They would hand these over to Al-Mugheira-la and he-la would insert the Kufr therein, and the atheism, and he-la would attribute these to my-asws father-asws.
ثُمَّ يَدْفَعُهَا إِلَى أَصْحَابِهِ فَيَأْمُرُهُمْ أَنْ يَبُثُّوهَا فِي الشِّيعَةِ فَكُلُّ مَا كَانَ فِي كُتُبِ أَصْحَابِ أَبِي ع مِنَ الْغُلُوِّ فَذَاكَ مِمَّا دَسَّهُ الْمُغِيرَةُ بْنُ سَعِيدٍ فِي كُتُبِهِمْ
Then he-la would hand these (books) back to his-la companions and instruct them that they should disperse these among the Shias. Thus, all that was in the books of the companions of my-asws father-asws, from the exaggerations, so that is from what Al-Mugheira Bin Saeed-la had inserted in their books’’.[63]
64- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنِ ابْنِ الْمُغِيرَةِ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ يَعْنِي أَبَا عَبْدِ اللَّهِ ع إِنَّ أَهْلَ الْكُوفَةِ نَزَلَ فِيهِمْ كَذَّابٌ أَمَّا الْمُغِيرَةُ فَإِنَّهُ يَكْذِبُ عَلَى أَبِي يَعْنِي أَبَا جَعْفَرٍ ع قَالَ حَدَّثَهُ أَنَ نِسَاءَ آلِ مُحَمَّدٍ إِذَا حِضْنَ قَضَيْنَ الصَّلَاةَ وَ أَنَّ وَ اللَّهِ عَلَيْهِ لَعْنَةُ اللَّهِ مَا كَانَ مِنْ ذَلِكَ شَيْءٌ وَ لَا حَدَّثَهُ
‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Ibn Al Mugheira, from Al Fazal Bin Shazan, from Ibn Abu Umeyr, from Hareyz, from Zurara who said,
‘He-asws – meaning Abu Abdullah-asws said: ‘The people of Al-Kufa, the liars descended upon them. As for Al-Mugheira-la, so he-la used to lie upon my-asws father-asws – meaning Abu Ja’far-asws. He-la said, ‘He-asws narrated that the womenfolk of the Progeny-asws of Muhammad-saww, when they menstruate, they make-up the (missed) Salats, and that, by Allah-azwj, may the Curse of Allah-azwj be upon him-la, there was nothing from that nor did he-asws narrate it as such.
وَ أَمَّا أَبُو الْخَطَّابِ فَكَذَبَ عَلَيَّ وَ قَالَ إِنِّي أَمَرْتُهُ أَنْ لَا يُصَلِّيَ هُوَ وَ أَصْحَابُهُ الْمَغْرِبَ حَتَّى يَرَوْا كَوَاكِبَ كَذَا فَقَالَ الْقُنْدَانِيُّ وَ اللَّهِ إِنَّ ذَلِكَ لَكَوْكَبٌ مَا أَعْرِفُهُ.
And as for Abu Al-Khattab-la, so he lied upon me and said that I-asws instructed him that he and his companions should not pray Al-Maghrib Salat until they see such and such star’. Al-Qandany said, ‘By Allah-azwj! That is a star I do not recognise’’.[64]
65- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي يَا جَمِيلُ لَا تُحَدِّثْ أَصْحَابَنَا بِمَا لَمْ يُجْمِعُوا عَلَيْهِ فَيُكَذِّبُوكَ
‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Ali Bin Muhammad, from Ibn Isa, from Umar Bin Abdul Aziz, from Jameel Bin Darraj,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘O Jameel! Do not narrate to our-asws companions with what they are not united upon, for they would belie you’’.[65]
66- كش، رجال الكشي الْقُتَيْبِيُّ عَنِ الْفَضْلِ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي وَ كَانَ خَيْرَ قُمِّيٍّ رَأَيْتُهُ وَ كَانَ وَكِيلَ الرِّضَا ع وَ خَاصَّتَهُ قَالَ: سَأَلْتُ الرِّضَا ع فَقُلْتُ إِنِّي لَا أَلْقَاكَ كُلَّ وَقْتٍ فَعَمَّنْ آخُذُ مَعَالِمَ دِينِي قَالَ خُذْ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ
‘Rijal’ of Al Kashi – Al Quteybi, from Al Fazal, from Abdul Aziz Bin Al Muhtady, and he was the best I had seen,
‘And he was a representative of Al-Reza-asws and his-asws special on. He said, ‘I asked Al-Reza-asws, I said, ‘I do not meet you-asws all the time, so from whom shall I take the teaching of my Religion?’ He-asws said: ‘Take from Yunus Bin Abdul Rahman’’.[66]
67- كش، رجال الكشي مُحَمَّدُ بْنُ يُونُسَ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ مُحَمَّدُ بْنُ نُصَيْرٍ قَالَ مُحَمَّدُ بْنُ عِيسَى وَ حَدَّثَ الْحَسَنُ بْنُ عَلِيِّ بْنِ يَقْطِينٍ بِذَلِكَ أَيْضاً قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع جُعِلْتُ فِدَاكَ لَا أَكَادُ أَصِلُ إِلَيْكَ لِأَسْأَلَكَ عَنْ كُلِّ مَا أَحْتَاجُ إِلَيْهِ مِنْ مَعَالِمِ دِينِي أَ فَيُونُسُ بْنُ عَبْدِ الرَّحْمَنِ ثِقَةٌ آخُذُ عَنْهُ مَا أَحْتَاجُ إِلَيْهِ مِنْ مَعَالِمِ دِينِي فَقَالَ نَعَمْ
‘Rijal’ of Al Kashi – Muhammad Bin Yunus, from Muhammad Bin Nusayr, from Muhammad Bin Isa, from Abdul Aziz Ibn Muhtady, from Muhammad Bin Nusayr, from Muhammad Bin Isa, and it was narrated by Al-Hassan Bin Ali Bin Yaqteen as well, who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘My I be sacrificed for you-asws! Mostly I cannot arrive to you-asws to ask you-asws about all that I am needy to from the teachings of my Religion. Is Yunus Bin Abdul Rahman reliable to take from him what I am needy to from the teaching of my Religion?’ He-asws said: ‘Yes’’.[67]
68- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ عَلِيِّ بْنِ الْمُسَيَّبِ قَالَ: قُلْتُ لِلرِّضَا ع شُقَّتِي بَعِيدَةٌ وَ لَسْتُ أَصِلُ إِلَيْكَ فِي كُلِّ وَقْتٍ فَمِمَّنْ آخُذُ مَعَالِمَ دِينِي قَالَ مِنْ زَكَرِيَّا بْنِ آدَمَ الْقُمِّيِّ الْمَأْمُونِ عَلَى الدِّينِ وَ الدُّنْيَا
‘Rijal’ of Al Kashi – Muhammad Bin Qawlawiya, from Sa’ad, from Muhammad Bin Isa, from Ahmad Bin Al Waleed, from Ali Bin Al Musayyab who said,
‘I said to Al-Reza-asws, ‘My apartment is far away, and I cannot arrive to you-asws every time, so, from whom shall I take the teachings of my Religion?’ He-asws said: ‘From Zakariyya Bin Adam Al-Qummy, the safe one upon the Religion and the world’.
قَالَ عَلِيُّ بْنُ الْمُسَيَّبِ فَلَمَّا انْصَرَفْتُ قَدِمْنَا عَلَى زَكَرِيَّا بْنِ آدَمَ فَسَأَلْتُهُ عَمَّا احْتَجْتُ إِلَيْهِ
Ali Bin Musayyab said, ‘So when I left, I headed to Zakariyya Bin Adam, and I asked him about whatever I was needy to’’.[68]
69- يب، تهذيب الأحكام مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ الْبَجَلِيِ عَنْ سَالِمٍ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَ إِنْسَانٌ وَ أَنَا حَاضِرٌ فَقَالَ رُبَّمَا دَخَلْتُ الْمَسْجِدَ وَ بَعْضُ أَصْحَابِنَا يُصَلِّي الْعَصْرَ وَ بَعْضُهُمْ يُصَلِّي الظُّهْرَ
‘Tahzeeb Al Ahkaam’ – Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim Al Bajaly, from Salim Abu Khadeeja,
‘From Abu Abdullah-asws, he (the narrator) said, ‘A person asked him-asws, and I was present. He said, ‘Sometimes I enter the Masjid and some of our companions is praying Al-Asr Salat, and some of them are praying Al-Zohr’.
فَقَالَ أَنَا أَمَرْتُهُمْ بِهَذَا لَوْ صَلَّوْا عَلَى وَقْتٍ وَاحِدٍ لَعُرِفُوا فَأُخِذَ بِرِقَابِهِمْ
He-asws said: ‘I-asws instructed them with this. If they were to pray Salat upon one time, they would be recognised, and seized by their necks’’.[69]
70- يب، تهذيب الأحكام الْحَسَنُ بْنُ أَيُّوبَ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا سَمِعْتَ مِنِّي يُشْبِهُ قَوْلَ النَّاسِ فِيهِ التَّقِيَّةُ وَ مَا سَمِعْتَ مِنِّي لَا يُشْبِهُ قَوْلَ النَّاسِ فَلَا تَقِيَّةَ فِيهِ
‘Tahzeeb Al Ahkaam’ – Al Husayn Bin Ayoub, from Ibn Bakeyr, from Ubeyd Bin Zurara,
‘From Abu Abdullah-asws having said: ‘Whatever you-asws have heard from me-asws which resembles the word of the people, there is the Taqiyya (dissimulation) in it, and whatever you hear from me-asws not resembling the word of the people, so there is no Taqiyya in it’’.[70]
71- يب، تهذيب الأحكام عَلِيُّ بْنُ الْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدٍ وَ أَحْمَدَ ابْنَيِ الْحَسَنِ عَنْ أَبِيهِمَا عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَعْمَرِ بْنِ يَحْيَى بْنِ سَالِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَمَّا يَرْوِي النَّاسُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَنْ أَشْيَاءَ مِنَ الْفُرُوجِ لَمْ يَكُنْ يَأْمُرُ بِهَا وَ لَا يَنْهَى عَنْهَا إِلَّا نَفْسَهُ وَ وُلْدَهُ فَقُلْتُ كَيْفَ يَكُونُ ذَلِكَ
‘Tahzeeb Al Ahkaam’ – Ali Bin Al-Hassan Bin Fazal, from Muhammad and Ahmad, two sons of Al-Hassan, from their father, from Sa’albat Bin Maymoun, from Moamar Bin Yahya Bin Salim who said,
‘I said, ‘I asked Abu Ja’far-asws about what the people are reporting from Amir Al-Momineen-asws, about things from the (sexual) relief, which he-asws did not happen to order with it nor forbid from it except himself-asws and his-asws children. I said, ‘How can that happen?’
قَالَ أَحَلَّتْهَا آيَةٌ وَ حَرَّمَتْهَا أُخْرَى
He-asws said: ‘A Verse Permits it and another one Prohibits it’.
فَقُلْنَا هَلْ إِلَى أَنْ تَكُونَ إِحْدَاهُمَا نَسَخَتِ الْأُخْرَى أَمْ هُمَا مُحْكَمَتَانِ يَنْبَغِي أَنْ يُعْمَلَ بِهِمَا
We said, ‘Is it that one of the two happens to Abrogate the other, or are they both Decisive, befitting one that he acts by both of them?’
فَقَالَ قَدْ بَيَّنَ لَهُمْ إِذْ نَهَى نَفْسَهُ عَنْهَا وَ وُلْدَهُ
He-asws said: ‘It has been explained to them when he-asws forbade himself-asws and his-asws children from it’.
قُلْنَا مَا مَنَعَهُ أَنْ يُبَيِّنَ ذَلِكَ لِلنَّاسِ
We said, ‘What is the meaning of it, he-asws explained that to the people?’
قَالَ خَشِيَ أَنْ لَا يُطَاعَ وَ لَوْ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع ثَبَتَتْ قَدَمَاهُ أَقَامَ كِتَابَ اللَّهِ كُلَّهُ وَ الْحَقَّ كُلَّهُ
He-asws said: ‘He-asws feared that he-asws would not be obeyed. And if Amir Al-Momineen-asws had affirmed his-asws feet (Caliphate), he-asws would have established the Book of Allah-azwj, all of it, and the Truth, all of it.
كِتَابُ الْمَسَائِلِ لِعَلِيِّ بْنِ جَعْفَرٍ، سَأَلَ أَخَاهُ مُوسَى ع عَنِ الِاخْتِلَافِ فِي الْقَضَاءِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي أَشْيَاءَ مِنَ الْمَعْرُوفِ أَنَّهُ لَمْ يَأْمُرْ بِهَا وَ لَمْ يَنْهَ عَنْهَا إِلَّا أَنَّهُ نَهَى عَنْهَا نَفْسَهُ وَ وُلْدَهُ وَ سَاقَ الْحَدِيثَ مِثْلَ مَا مَرَّ
The book of questions of Ali, son of Ja’far-asws, having asked his brother-asws Musa-asws about the differings in the judgments from Amir Al-Momineen-asws regarding things from the goodness, he-asws had not instructed with these and did not forbid from these except he-asws had forbidden himself-asws and his-asws children from it’ – and the crux of the Hadeeth is similar to what passed (above)’’.[71]
72- غط، الغيبة للشيخ الطوسي أَبُو مُحَمَّدٍ الْمُحَمَّدِيُّ عَنْ أَبِي الْحُسَيْنِ مُحَمَّدِ بْنِ الْفُضَيْلِ بْنِ تَمَّامٍ عَنْ عَبْدِ اللَّهِ الْكُوفِيِّ خَادِمِ الشَّيْخِ الْحُسَيْنِ بْنِ رَوْحٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سُئِلَ الشَّيْخُ يَعْنِي أَبَا الْقَاسِمِ رَضِيَ اللَّهُ عَنْهُ عَنْ كُتُبِ ابْنِ أَبِي الغراقر [الْعَزَاقِرِ] بَعْدَ مَا ذُمَّ وَ خَرَجَتْ فِيهِ اللَّعْنَةُ فَقِيلَ لَهُ فَكَيْفَ نَعْمَلُ بِكُتُبِهِ وَ بُيُوتُنَا مِنْهَا مَلِيءٌ
‘Ghaybah’ of the sheykh Al Tusi – Abu Muhammad Al Muhammady, from Abu Al Husayn Muhammad Bin Al Fazeyl Bin Tamam, from Abdullah Al Kufy, a servant of the sheykh Al Husayn Bin Rawh who said,
‘The sheykh was asked – meaning Abu Al-Qasim – about the books of Ibn Abu Al-Garakir, after he had been condemned, and the curse had come regarding him, and it was said to him-asws, ‘How should we act with his books and our houses are filled with these?’
فَقَالَ أَقُولُ فِيهَا مَا قَالَهُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ قَدْ سُئِلَ عَنْ كُتُبِ بَنِي فَضَّالٍ فَقَالُوا كَيْفَ نَعْمَلُ بِكُتُبِهِمْ وَ بُيُوتُنَا مِنْهَا مَلِيءٌ
‘I said, ‘I am saying regarding it what Abu Muhammad Al-Hassan Bin Ali-asws said, and he-asws had been asked about the book of the clan of Fazal, and they said, ‘How should we act with their books and our houses are filled with these?’
فَقَالَ ع خُذُوا بِمَا رَوَوْا وَ ذَرُوا مَا رَأَوْا
He-asws said: ‘Take with what they report and leave what they saw’’.[72]
Note –
رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِذَا نَزَلَتْ بِكُمْ حَادِثَةٌ لَا تَجِدُونَ حُكْمَهَا فِيمَا رَوَوْا عَنَّا فَانْظُرُوا إِلَى مَا رَوَوْهُ عَنْ عَلِيٍّ ع فَاعْمَلُوا بِهِ
It is reported from Al Sadiq-asws, he said: ‘When a newly-occuring matter falls with you, and you are not finding its ruling in what has been reported from us-asws, look at what has been reported from Ali-asws, and act with it’.
باب 30 من بلغه ثواب من الله على عمل فأتى به
CHAPTER 30 – ONE TO WHOM THE REWARDS FROM ALLAH-AZWJ OF AN ACTION REACH, SO HE DOES IT
1- ثو، ثواب الأعمال أَبِي عَنْ عَلِيِّ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامٍ عَنْ صَفْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ بَلَغَهُ شَيْءٌ مِنَ الثَّوَابِ عَلَى شَيْءٍ مِنَ الْخَيْرِ فَعَمِلَهُ كَانَ لَهُ أَجْرُ ذَلِكَ وَ إِنْ كَانَ رَسُولُ اللَّهِ ص لَمْ يَقُلْهُ
‘Sawab Al Amaal’ – My father, from Ali Bin Musa, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham, from Safwan,
‘From Abu Abdullah-asws having said: ‘One to whom something reaches him from the Rewards upon something from the Hadeeth, so he does it, that Recompense would be for him, and even if Rasool-Allah-saww did not say it’’.[73]
2- سن، المحاسن أَبِي عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ بَلَغَهُ عَنِ النَّبِيِّ ص شَيْءٌ مِنَ الثَّوَابِ فَفَعَلَ ذَلِكَ طَلَبَ قَوْلِ النَّبِيِّ ص كَانَ لَهُ ذَلِكَ الثَّوَابُ وَ إِنْ كَانَ النَّبِيُّ لَمْ يَقُلْهُ
‘Al Mahasin’ – My father, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘One to whom reaches something from the Prophet-saww, from the Rewards, so he does that seeking the Words of the Prophet-saww, that Reward would be for him, and even if the Prophet-saww had not said it’’.[74]
3- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ بَلَغَهُ عَنِ النَّبِيِّ ص شَيْءٌ مِنَ الثَّوَابِ فَعَمِلَهُ كَانَ أَجْرُ ذَلِكَ لَهُ وَ إِنْ كَانَ رَسُولُ اللَّهِ ص لَمْ يَقُلْهُ
‘Al Mahasin’ – My father, from Ali Bin Al Hakam, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘One to whom it reaches from the Prophet-saww, something from the Rewards, and he does it, the Rewards of that would be for him, and even if Rasool-Allah-saww had not said it’’.[75]
4- وَ رُوِيَ أَيْضاً عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عِمْرَانَ الزَّعْفَرَانِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ بَلَغَهُ ثَوَابٌ مِنَ اللَّهِ عَلَى عَمَلٍ فَعَمِلَ ذَلِكَ الْعَمَلَ الْتِمَاسَ ذَلِكَ الثَّوَابِ أُوتِيَهُ وَ إِنْ لَمْ يَكُنِ الْحَدِيثُ كَمَا بَلَغَهُ
And it is reported as well, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Imran Al Zafrany, from Muhammad Bin Marwan who said,
‘I heard Abu Ja’far-asws saying: ‘One to whom it reaches Rewards from Allah-azwj upon an action, so he does that deed seeking that Reward, he would be Given it, and even if the Hadeeth does not happen to be just as it had reached him’’.[76]
باب 31 التوقف عند الشبهات و الاحتياط في الدين
CHAPTER 31 – THE PAUSING AT THE UNCERTAINTIES AND THE PRECAUTION IN THE RELIGION
الآيات حمعسق وَ مَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ
The Verse – (Surah) Al Shura: And whatever you differ in from anything, so its Decision is to Allah. That is Allah, my Lord. I rely upon Him and I turn to Him [42:10].
1- لي، الأمالي للصدوق الْوَرَّاقُ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْأُمُورُ ثَلَاثَةٌ أَمْرٌ تَبَيَّنَ لَكَ رُشْدُهُ فَاتَّبِعْهُ وَ أَمْرٌ تَبَيَّنَ لَكَ غَيُّهُ فَاجْتَنِبْهُ وَ أَمْرٌ اخْتُلِفَ فِيهِ فَرُدَّهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ الْخَبَرَ
‘Al Amaali’ of Al Sadouq – Al Waraq, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Al Husayn Ibn Saeed, from Al Haris Bin Muhammad Bin Al Numan Al Ahowl, from Jameel Bin Salih,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The matters are three – A matter, its guidance is clear to you, so follow it, and a matter its straying is clear to you, so shun it, and a matter there is differing in it, so refer it back to Allah-azwj Mighty and Majestic’ – the Hadeeth’.[77]
2- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي شُعَيْبٍ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْرَعُ النَّاسِ مَنْ وَقَفَ عِنْدَ الشُّبْهَةِ الْخَبَرَ
‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ibn Marouf, from Abu Shuayb,
‘Raising it to Abu Abdullah-asws having said: ‘The most devout (pious) of the people is one who pauses at the uncertainty (instead of storming into destruction)’ – the Hadeeth’.[78]
3- ما، الأمالي للشيخ الطوسي فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ أُوصِيكَ يَا بُنَيَّ بِالصَّلَاةِ عِنْدَ وَقْتِهَا وَ الزَّكَاةِ فِي أَهْلِهَا عِنْدَ مَحَلِّهَا وَ الصَّمْتِ عِنْدَ الشُّبْهَةِ الْخَبَرَ
‘Al Amaali’ of Al Sadouq –
In a bequest of Amir Al-Momineen-asws during his-asws time of passing away: ‘I-asws bequeath you-asws, O my-asws son-asws, with the Salat at its (Prescribed) timings, and the Zakat among its rightful ones at its place, and the silence during the confusion’ – the Hadeeth’.[79]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْكَاتِبِ عَنْ أَبِي الْقَاسِمِ زَكَرِيَّا بْنِ يَحْيَى عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنِ الرِّضَا ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لِكُمَيْلِ بْنِ زِيَادٍ فِيمَا قَالَ يَا كُمَيْلُ أَخُوكَ دِينُكَ فَاحْتَطْ لِدِينِكَ بِمَا شِئْتَ
‘Al Amaali’ of Al Sadouq – Al Mufeed, from Ali Bin Muhammad the scribe, from Abu Al Qasim Zakariyya Bin Yahya, from Dawood Bin Al Qasim Al Ja’fary,
‘From Al-Reza-asws: ‘Amir Al-Momineen-asws said to Kumeyl Bin Ziyad, (and) among what he-asws said: ‘O Kumeyl! Your brother is your Religion, therefore take precautions for your Religion with whatever you like to’’.[80]
5- ما، الأمالي للشيخ الطوسي فِي وَصِيَّةِ أَبِي جَعْفَرٍ ع وَ قَدْ أَثْبَتْنَاهَا فِي بَابِ اخْتِلَافِ الْأَخْبَارِ أَنَّهُ قَالَ: وَ إِنِ اشْتَبَهَ الْأَمْرُ عَلَيْكُمْ فَقِفُوا عِنْدَهُ وَ رُدُّوهُ إِلَيْنَا حَتَّى نَشْرَحَ لَكُمْ مِنْ ذَلِكَ مَا شُرِحَ لَنَا
‘Al Amaali’ of Al Sadouq –
In a bequest of Abu Ja’far-asws – and we have affirmed it in the chapter of the differings of the Hadeeth, he-asws said: ‘And if the matter is uncertain upon you, then pause at it, and refer it back to us-asws until we-asws expound for you all from that what is Expounded to us-asws’’.[81]
6- ما، الأمالي للشيخ الطوسي شَيْخُ الطَّائِفَةِ عَنِ ابْنِ الْحَمَّامِيِّ عَنْ أَبِي سَهْلٍ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ زِيَادٍ الْقَطَّانِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ أَبِي كَثِيرٍ الْقَاضِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ السَّرِيِّ بْنِ عَامِرٍ قَالَ: صَعِدَ النُّعْمَانُ بْنُ بَشِيرٍ عَلَى الْمِنْبَرِ بِالْكُوفَةِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ لِكُلِّ مَلِكٍ حِمًى وَ إِنَّ حِمَى اللَّهِ حَلَالُهُ وَ حَرَامُهُ وَ الْمُشْتَبِهَاتُ بَيْنَ ذَلِكَ كَمَا لَوْ أَنَّ رَاعِياً رَعَى إِلَى جَانِبِ الْحِمَى لَمْ تَلْبَثْ غَنَمُهُ أَنْ تَقَعَ فِي وَسَطِهِ فَدَعُوا الْمُشْتَبِهَاتِ
Al Amaali’ of the sheykh Al Tusi – Sheykh Al Taifa, from Ibn AL hamamy, from Ibn Sahl Ahmad Bin Abdullah Bin Ziyad Al Qatan, from Ismail Bin Muhammad Bin Abu Kaseer the judge, from Ali Bin Ibrahim, from Al Sary Bin Aamir who said,
‘Al-Numan Bin Bashir ascended upon the pulpit at Al-Kufa, and he praised Allah-azwj and extolled upon Him-azwj, and said, ‘I heard Rasool-Allah-saww saying: ‘For every king there is a sanctuary, and the Sanctuary of Allah-azwj are His-azwj Permissible(s) and His-azwj Prohibitions, and the confusing issues are between that, just as if shepherd were to graze his sheep to the side of the shelter, it won’t be long before his sheep fall in the middle of it, so they are called the confused ones’’.[82]
7- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ أَوْ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَةِ وَ تَرْكُكَ حَدِيثاً لَمْ تُرْوَهُ خَيْرٌ مِنْ رِوَايَتِكَ حَدِيثاً لَمْ تُحْصِهِ
‘Al Mahasin’ – My father, from Ali Bin Al Numan, from Abdullah Bin Muskan, from Dawood Bin Farqad, from Abu Saeed Al Zuhry,
‘From Abu Ja’far-asws, or Abu Abdullah-asws having said: ‘The pausing at the uncertainty is better than storming into the destruction, and your leaving a Hadeeth not reporting it, is better than your reporting a Hadeeth you do not know’’.[83]
غو، غوالي اللئالي فِي أَحَادِيثَ رَوَاهَا الشَّيْخُ شَمْسُ الدِّينِ مُحَمَّدُ بْنُ مَكِّيٍّ قَالَ النَّبِيُّ ص دَعْ مَا يُرِيبُكَ إِلَى مَا لَا يُرِيبُكَ
‘Gawaly Al La’ali’ –
In Ahadeeth it is reported by the sheykh Sham Al-Deen Muhammad Bin Makky, ‘The Prophet-saww said: ‘Leave what causes you doubt to what does not cause you doubt’.
8- وَ قَالَ ص مَنِ اتَّقَى الشُّبُهَاتِ فَقَدِ اسْتَبْرَأَ لِدِينِهِ
And he-saww said: ‘On who fears the uncertain matters, so he had been freed for his Religion’’.[84]
9- وَ قَالَ الصَّادِقُ ع لَكَ أَنْ تَنْظُرَ الْحَزْمَ وَ تَأْخُذَ الْحَائِطَةَ لِدِينِكَ
And Al-Sadiq-asws said: ‘For you is that you observe the austerity and take the precautions for your Religion’’.[85]
10- يب، تهذيب الأحكام عَلِيُّ بْنُ السِّنْدِيِّ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلَيْنِ أَصَابَا صَيْداً وَ هُمَا مُحْرِمَانِ الْجَزَاءُ بَيْنَهُمَا أَمْ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا جَزَاءٌ
‘Tahzeeb Al Ahkaam’ – Ali Bin Al Sindy, from Safwan, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Al-Hassan-asws about two men who attained a prey (hunt), and they were both in Ihraam. Would a penalty be between them or a penalty upon each one of them?’
فَقَالَ ع لَا بَلْ عَلَيْهِمَا جَمِيعاً وَ يَجْزِي كُلُّ وَاحِدٍ مِنْهُمَا الصَّيْدَ
He-asws said: ‘No, but upon both of them together, and a penalty upon each one of them, of the prey’.
فَقُلْتُ إِنَّ بَعْضَ أَصْحَابِنَا سَأَلَنِي عَنْ ذَلِكَ فَلَمْ أَدْرِ مَا عَلَيْهِ
I said, ‘One of our companions asked me about that, but I did not know what was upon it’.
فَقَالَ إِذَا أَصَبْتُمْ مِثْلَ هَذَا فَلَمْ تَدْرُوا فَعَلَيْكُمْ بِالاحْتِيَاطِ حَتَّى تَسْأَلُوا عَنْهُ فَتَعْلَمُوا
He-asws said: ‘When you come across the like of this, and you do not know, then upon you is to be with the precaution until you ask about it, and you learn.[86]
11- يب، تهذيب الأحكام الْحَسَنُ بْنُ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ عَبْدِ اللَّهِ بْنِ وَضَّاحٍ قَالَ: كَتَبْتُ إِلَى الْعَبْدِ الصَّالِحِ ع يَتَوَارَى الْقُرْصُ وَ يُقْبِلُ اللَّيْلُ ارْتِفَاعاً وَ تَسْتُرُ عَنَّا الشَّمْسُ وَ تَرْتَفِعُ فَوْقَ الْجَبَلِ حُمْرَةٌ وَ يُؤَذِّنُ عِنْدَنَا الْمُؤَذِّنُونَ فَأُصَلِّي حِينَئِذٍ وَ أُفْطِرُ إِنْ كُنْتُ صَائِماً أَوْ أَنْتَظِرُ حَتَّى تَذْهَبَ الْحُمْرَةُ
‘Tahzeeb Al Ahkaam’ – Al-Hassan Bin Muhammad Bin Sama’at, from Suleyman Bin Dawood, from Abdullah Bin Wazah who said,
‘I wrote to Al-Abd Al-Salih (7th Imam-asws), ‘The disc (sun) disappears, and the night comes up rising, and the sun is veiled from us, and the redness rises above the mountain, and the Muezzin with us calls the Azaan. Shall I pray Salat at the time and break the Fast if I was Fasting, or shall I wait until the redness goes away?’
فَكَتَبَ إِلَيَّ أَرَى لَكَ أَنْ تَنْتَظِرَ حَتَّى تَذْهَبَ الْحُمْرَةُ وَ تَأْخُذَ بِالْحَائِطَةِ لِدِينِكَ
He-asws wrote to me: ‘I-asws see for you that you should wait until the redness goes away, and you take with the precaution for your Religion’’.[87]
12 الطُّرَفُ، لِلسَّيِّدِ عَلِيِّ بْنِ طَاوُسٍ قُدِّسَ سِرُّهُ نَقْلًا مِنْ كِتَابِ الْوَصِيَّةِ لِعِيسَى بْنِ الْمُسْتَفَادِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص عِنْدَ عَدِّ شُرُوطِ الْإِسْلَامِ وَ عُهُودِهِ وَ الْوُقُوفُ عِنْدَ الشُّبْهَةِ وَ الرَّدُّ إِلَى الْإِمَامِ فَإِنَّهُ لَا شُبْهَةَ عِنْدَهُ
‘Al Turaf’ of Al Seyyid Ali Bin Tawoos, copied from the book Al Wasiyat of Ibn Al Mustafad,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said – during the initial period of Al-Islam and his-saww era: ‘And the pausing at the uncertainty, and the referring back to the Imam-asws, for there is no confusion with him-asws.[88]
13- وَ قَالَ ص وَ عَلَى أَنْ تُحَلِّلُوا حَلَالَ الْقُرْآنِ وَ تُحَرِّمُوا حَرَامَهُ وَ تَعْمَلُوا بِالْأَحْكَامِ وَ تَرُدُّوا الْمُتَشَابِهَ إِلَى أَهْلِهِ فَمَنْ عَمِيَ عَلَيْهِ مِنْ عَمَلِهِ شَيْءٌ لَمْ يَكُنْ عَلِمَهُ مِنِّي وَ لَا سَمِعَهُ فَعَلَيْهِ بِعَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنَّهُ قَدْ عَلِمَ كَمَا قَدْ عَلِمْتُهُ ظَاهِرَهُ وَ بَاطِنَهُ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ
And he-saww said: ‘And upon you is that you permit a Permissible of the Quran, and you prohibit its Prohibition, and you learn the Ordinances, and you refer back the uncertain matters to their rightful ones. The one who is blind upon it from doing something, its knowledge not being from me-saww, nor has he heard it (as being from me-saww), then upon him is to be with Ali-asws Bin Abu Talib-asws, for he-asws has knowledge just as I-asws have taught him-asws, of its apparent, and its esoteric, and its Decisive, and its Allegorical’’.[89]
14- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ افْتَرَضَ عَلَيْكُمْ فَرَائِضَ فَلَا تُضَيِّعُوهَا وَ حَدَّ لَكُمْ حُدُوداً فَلَا تَعْتَدُوهَا وَ نَهَاكُمْ عَنْ أَشْيَاءَ فَلَا تَنْتَهِكُوهَا وَ سَكَتَ لَكُمْ عَنْ أَشْيَاءَ وَ لَمْ يَدَعْهَا نِسْيَاناً فَلَا تَتَكَلَّفُوهَا
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: Allah-azwj Obligated the Obligations upon you, therefore do not broadcast these, and Limited the Limits for you, therefore do not exceed these, and Forbidden you from (certain) things, therefore do not violate these, and is Silent from you all about (certain) things and did not Leave these out of forgetfulness, therefore do not encumber yourselves with these’’.[90]
15- وَ قَالَ ع لَا وَرَعَ كَالْوُقُوفِ عِنْدَ الشُّبْهَةِ
And he-asws said: ‘There is no devoutness (piety) like the pausing at the uncertainties.[91]
16 كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص دَعْ مَا يُرِيبُكَ إِلَى مَا لَا يُرِيبُكَ فَإِنَّكَ لَنْ تَجِدَ فَقْدَ شَيْءٍ تَرَكْتَهُ لِلَّهِ عَزَّ وَ جَلَّ
‘Kanz’ of Al Karajaky –
‘Rasool-Allah-saww said: ‘Leave whatever is doubtful to you, to what is not doubtful to you, for you will never find a thing missing you left it for Allah-azwj Mighty and Majestic.[92]
17- وَ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ طَالِبٍ الْبَلَدِيُّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النُّعْمَانِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ شُيُوخِهِ الْأَرْبَعَةِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ قَالَ جَدِّي رَسُولُ اللَّهِ ص أَيُّهَا النَّاسُ حَلَالِي حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامِي حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ
And it was narrated to me by Muhammad Bin Ali Bin Talib Al Baldy, from Muhammad Bin Ibrahim Al Numany, from Ibn Uqada, from his four sheykhs, from Al-Hassan Bin Mahboub, from Muhammad Bin Al Numan Al Ahowl, from Salam Bin Al Mustaneer,
‘From Abu Ja’far Al-Baqir-asws having said: ‘My-asws grandfather-asws Rasool-Allah-saww said: ‘O you people! My-saww permissible is permissible up to the Day of Qiyamah, and my-saww prohibition is a prohibition up to the Day of Qiyamah.
أَلَا وَ قَدْ بَيَّنَهُمَا اللَّهُ عَزَّ وَ جَلَّ فِي الْكِتَابِ وَ بَيَّنْتُهُمَا فِي سِيرَتِي وَ سُنَّتِي وَ بَيْنَهُمَا شُبُهَاتٌ مِنَ الشَّيْطَانِ وَ بِدَعٌ بَعْدِي مَنْ تَرَكَهَا صَلَحَ أَمْرُ دِينِهِ وَ صَلَحَتْ لَهُ مُرُوءَتُهُ وَ عِرْضُهُ
Indeed! And Allah-azwj Mighty and Majestic has Explained these two in the Book, and I-saww have explained these two in my-saww ways, and my-saww Sunnah; and between these two are the uncertainties from Satan-la and innovations after me-saww. One who leaves these (uncertain matters) the matter of his Religion would be correct for him, and it would correct for him his magnanimity and his honour.
وَ مَنْ تَلَبَّسَ بِهَا وَ وَقَعَ فِيهَا وَ اتَّبَعَهَا كَانَ كَمَنْ رَعَى غَنَمَهُ قُرْبَ الْحِمَى وَ مَنْ رَعَى مَاشِيَتَهُ قُرْبَ الْحِمَى نَازَعَتْهُ نَفْسُهُ إِلَى أَنْ يَرْعَاهَا فِي الْحِمَى
And one who wears these (uncertainties) and falls into these and pursues these would be like the one who pastures his sheep near the sanctuary, and one who pastures his cattle near the sanctuary, his self would snatch him to that he should be pasturing these inside the (gates of the) sanctuary.
أَلَا وَ إِنَّ لِكُلِّ مَلِكٍ حِمًى أَلَا وَ إِنَّ حِمَى اللَّهِ عَزَّ وَ جَلَّ مَحَارِمُهُ فَتَوَقَّوْا حِمَى اللَّهِ وَ مَحَارِمَهُ الْخَبَرَ
Indeed! For every king there is a sanctuary. Indeed! And that the sanctuary of Allah-azwj Mighty and Majestic is His-azwj Prohibitions, therefore stop at the sanctuary of Allah-azwj and His-azwj Prohibitions’’.[93]
باب 32 البدعة و السنة و الفريضة و الجماعة و الفرقة و فيه ذكر قلة أهل الحق و كثرة أهل الباطل
CHAPTER 32 – THE INNOVATION, AND THE SUNNAH, AND THE OBLIGATION, AND THE COMMUNITY, AND THE SECT, AND IN IT IS THE MENTION OF SCARCITY OF THE PEOPLE OF THE TRUTH, AND ABUNDANCE OF THE PEOPLE OF FALSEHOOD
1- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْوَاحِدِ النَّحْوِيِّ عَنْ مُوسَى بْنِ سَهْلٍ الْوَشَّاءِ عَنْ إِسْمَاعِيلَ بْنِ عُلَيَّةَ عَنْ يُونُسَ بْنِ عُبَيْدٍ عَنِ الْحَسَنِ قَالَ قَالَ رَسُولُ اللَّهِ ص عَمَلٌ قَلِيلٌ فِي سُنَّةٍ خَيْرٌ مِنْ عَمَلٍ كَثِيرٍ فِي بِدْعَةٍ
‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Muhammad Bin Abdul Wahid Al Nahwy, from Musa Bin Sahl Al Washa, from Ismail Bin Aliyat, from Yunus Bin Ubeyd, from Al-Hassan who said ,
‘Rasool-Allah-saww said: ‘Few deeds done in a Sunnah are better than a lot of deeds done in innovation.[94]
2- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْوَاحِدِ عَنْ أَبِي جَعْفَرٍ الْمَرْوَزِيِّ مُحَمَّدِ بْنِ هِشَامٍ عَنْ يَحْيَى بْنِ عُثْمَانَ عَنْ ثَقْبَةَ عَنْ إِسْمَاعِيلَ بْنِ عُلَيَّةَ عَنْ أَبَانٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يُقْبَلُ قَوْلٌ إِلَّا بِعَمَلٍ وَ لَا يُقْبَلُ قَوْلٌ وَ عَمَلٌ إِلَّا بِنِيَّةٍ وَ لَا يُقْبَلُ قَوْلٌ وَ عَمَلٌ وَ نِيَّةٌ إِلَّا بِإِصَابَةِ السُّنَّةِ
‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Muhammad Bin Abdul Wahid, from Abu Ja’far Al Marouzy Muhammad Bin Hisham, from Yahya Bin Usman, from Saqaba, from Ismail Bin Aliyat, from Aban, from Anas who said,
‘Rasool-Allah-saww said: ‘The words will not be Accepted except with deeds, not would the word and the deeds be Accepted except with intention, nor would the words, and the deeds, and the intention be Accepted except with the correct Sunnah’’.[95]
3- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عَلَيْكُمْ بِسُنَّةٍ فَعَمَلٌ قَلِيلٌ فِي سُنَّةٍ خَيْرٌ مِنْ عَمَلٍ كَثِيرٍ فِي بِدْعَةٍ
By a chain of Al Majashaie,
‘Al Amaali’ of the sheykh Al Tusi –
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘Upon you is to be with the Sunnah, for the few deeds done in a Sunnah are better than a lot of deeds done in innovation’’.[96]
4- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ
Ahmad Bin Muhammad, from Muhammad Al Barqy, from Ibrahim Bin Is’haq, from Abu Usman Al Abdy,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘There is not word except with a deed, nor a deed except with intention, nor an intention except with correct Sunnah’’.[97]
5- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنِ الصَّادِقِ ع قَالَ: أُمِرَ إِبْلِيسُ بِالسُّجُودِ لآِدَمَ فَقَالَ يَا رَبِّ وَ عِزَّتِكَ إِنْ أَعْفَيْتَنِي مِنَ السُّجُودِ لآِدَمَ لَأَعْبُدَنَّكَ عِبَادَةً مَا عَبَدَكَ أَحَدٌ قَطُّ مِثْلَهَا
‘Qasas Al-Anbiya-sa’ – By the chain going up to Al Sadouq, from his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham,
‘From Al-Sadiq-asws having said: ‘Iblees-la was Commanded with the Sajdah to Adam-as, so he-la said, ‘O Lord-azwj! By Your-azwj Might, if You-azwj could excuse me-la from doing Sajdah to Adam-as, I-la will worship You-azwj with a worship no one has worshipped the like of it, ever!’
قَالَ اللَّهُ جَلَّ جَلَالُهُ إِنِّي أُحِبُّ أَنْ أُطَاعَ مِنْ حَيْثُ أُرِيدُ
Allah-azwj, Majestic is His-azwj Majesty, Said: “I-azwj Love that I-azwj be obeyed from wherever I-azwj Want”’.[98]
6- سن، المحاسن أَبِي عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَمَسَّكَ بِسُنَّتِي فِي اخْتِلَافِ أُمَّتِي كَانَ لَهُ أَجْرُ مِائَةِ شَهِيدٍ
‘Al Mahasin’ – My father, from Al Husayn Bin Sayf, from his brother Ali, from his father,
‘From Abu Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who attaches himself with my-saww Sunnah during the differings of my-saww community, there would be for him the Recompense of one hundred martyrs’’.[99]
7- سن، المحاسن ابْنُ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ خَالَفَ سُنَّةَ مُحَمَّدٍ ص فَقَدْ كَفَرَ
‘Al Mahasin’ – Ibn Yazeed, from Ibn Abu Umeyr, from Marazim Bin Hakeem who said,
‘I heard Abu Abdullah-asws saying: ‘One who opposes a Sunnah of Muhammad-saww, so he has committed Kufr’’.[100]
8- سن، المحاسن أَبِي عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ وَ أْتُوا الْبُيُوتَ مِنْ أَبْوابِها قَالَ يَعْنِي أَنْ يَأْتِيَ الْأَمْرَ مِنْ وَجْهِهِ أَيَّ الْأُمُورِ كَانَ
‘Al Mahasin’ – My father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: “and come to the houses from its doors; and fear Allah, perhaps you may be successful [2:189]. He-asws said: ‘It Means come to the matter from its (correct) aspect, whichever matter these may be’’.[101]
9- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْبَصْرِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَرَّ مُوسَى بْنُ عِمْرَانَ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ بِرَجُلٍ وَ هُوَ رَافِعٌ يَدَهُ إِلَى السَّمَاءِ يَدْعُو اللَّهَ فَانْطَلَقَ مُوسَى فِي حَاجَتِهِ فَغَابَ سَبْعَةَ أَيَّامٍ ثُمَّ رَجَعَ إِلَيْهِ وَ هُوَ رَافِعٌ يَدَهُ إِلَى السَّمَاءِ فَقَالَ يَا رَبِّ هَذَا عَبْدُكَ رَافِعٌ يَدَيْهِ إِلَيْكَ يَسْأَلُكَ حَاجَتَهُ وَ يَسْأَلُكَ الْمَغْفِرَةَ مُنْذُ سَبْعَةِ أَيَّامٍ لَا تَسْتَجِيبُ لَهُ
‘Al Mahasin’ – One of our companions, from Abdullah Bin Abdul Rahman al Basry, from Ibn Muskan,
‘From Abu Abdullah-asws, from his-asws father-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘Musa-as Bin Imran-as – upon our Prophet-as be Salawat – passed by a man and he had raised his hands towards the sky supplicating to Allah-azwj. Musa-as went on regarding his-as need and was absent for seven days. Then he-as returned to him, and he had raised his hands towards the sky. He-as said: ‘O Lord-azwj! This servants of Yours-azwj, raised his hands towards You-azwj, asking you his need, and asking You-azwj for the Forgiveness since (the last) seven days. You-azwj did not Answer him’.
قَالَ فَأَوْحَى اللَّهُ إِلَيْهِ يَا مُوسَى لَوْ دَعَانِي حَتَّى تَسْقُطَ يَدَاهُ أَوْ تَنْقَطِعَ يَدَاهُ أَوْ يَنْقَطِعَ لِسَانُهُ مَا اسْتَجَبْتُ لَهُ حَتَّى يَأْتِيَنِي مِنَ الْبَابِ الَّذِي أَمَرْتُهُ
He-asws said: ‘So Allah-azwj Revealed unto him-as: “O Musa-as! Even if he supplicates to Me-azwj until his hands fall off, or his tongue is cut off, I-azwj will not Answer him until he comes to Me-azwj from the door which I-azwj have Commanded him (for it)”’.[102]
10- سن، المحاسن الْقَاسِمُ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع كَانَ يَقُولُ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ وَ اللَّهِ أَنْ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ مِنْهُ إِلَّا بِمَعْرِفَةِ الْحَقِّ
‘Al Mahasin’ – Al Qasim, from Al Minqary, from Hafs Bin Gayas,
‘From Abu Abdullah-asws, from Amir Al-Momineen-asws having said: ‘There is no good in the world except for two (types of) men – A man who increases every day in goodness, and a man who is careful of his death with repentance. By Allah-azwj! Even if he were to do Sajdah until his neck is cut off, Allah-azwj will not Accept from him except by having recognition of the Truth’’.[103]
11- جا، المجالس للمفيد عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ زَكَرِيَّا بْنِ صَبِيحٍ عَنْ خَلَفِ بْنِ خَلِيفَةَ عَنْ سَعِيدِ بْنِ عُبَيْدٍ الطَّائِيِّ عَنْ عَلِيِّ بْنِ رَبِيعَةَ الْوَالِبِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَعَالَى حَدَّ لَكُمْ حُدُوداً فَلَا تَعْتَدُوهَا وَ فَرَضَ عَلَيْكُمْ فَرَائِضَ فَلَا تُضَيِّعُوهَا وَ سَنَّ لَكُمْ سُنَناً فَاتَّبِعُوهَا وَ حَرَّمَ عَلَيْكُمْ حُرُمَاتٍ فَلَا تَنْتَهِكُوهَا وَ عَفَا لَكُمْ عَنْ أَشْيَاءَ رَحْمَةً مِنْهُ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَتَكَلَّفُوهَا
‘Al Majaalis’ of Al Mufeed – Abdullah Bin Ja’far Bin Muhammad, from Zakariya Bin Sabeeh, from Khalaf Bin Khaleefa, from Saeed Bin Ubey Al Taie, from Ali Bin Tabie Al Wailby,
‘From Amir Al-Momineen Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj the Exalted Limited the Limits for you all, therefore do not exceed these, and Obligated the Obligations upon you, therefore do not waste these, and Made Sunnahs for you, therefore follow these, and Prohibited upon you Prohibition, therefore do not violate these, and Excused you all from (certain) things as a Mercy from Him-azwj, without forgetfulness, therefore do not encumber yourselves with these’’.[104]
12- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مَنْصُورِ بْنِ أَبِي يَحْيَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ صَعِدَ رَسُولُ اللَّهِ ص الْمِنْبَرَ فَتَغَيَّرَتْ وَجْنَتَاهُ وَ الْتُمِعَ لَوْنُهُ ثُمَّ أَقْبَلَ بِوَجْهِهِ فَقَالَ يَا مَعْشَرَ الْمُسْلِمِينَ إِنَّمَا بُعِثْتُ أَنَا وَ السَّاعَةُ كَهَاتَيْنِ قَالَ ثُمَّ ضَمَّ السَّبَّاحَتَيْنِ
‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Ibn Marouf, from Ibn Mahziyar, from Mansour Bin Abu Yahya who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww ascended the pulpit, and the colour of his-saww cheeks had changed. Then he-saww turned with his-saww face and he-saww said: ‘O group of Muslims! But rather, my-saww Sending (as a Prophet-saww, and the (establishment of) the Hour are like these two’. He (the narrator) said, ‘Then he-saww pressed two of his-saww fingers together.
ثُمَّ قَالَ يَا مَعْشَرَ الْمُسْلِمِينَ إِنَّ أَفْضَلَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَ خَيْرَ الْحَدِيثِ كِتَابُ اللَّهِ وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا أَلَا وَ كُلُّ بِدْعَةٍ ضَلَالَةٌ أَلَا وَ كُلُّ ضَلَالَةٍ فَفِي النَّارِ أَيُّهَا النَّاسُ مَنْ تَرَكَ مَالًا فَلِأَهْلِهِ وَ لِوَرَثَتِهِ وَ مَنْ تَرَكَ كَلًّا أَوْ ضَيَاعاً فَعَلَيَّ وَ إِلَيَّ
Then he-saww said: ‘O group of Muslims! The most superior of the guidances is the guidance of Muhammad-saww, and the best of the Hadeeth is the Book of Allah-azwj, and the evilest of the matters are the newly created matters (innovations). Indeed! And every innovation is a straying. Indeed! And every straying one would be in the Fire. O you people! One who leaves behind wealth, so it is for his family and for his inheritors, and one who leaves a pasture land or an estate so it is upon me-saww and to me-saww’’.[105]
13- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: السُّنَّةُ سُنَّتَانِ سُنَّةٌ فِي فَرِيضَةٍ الْأَخْذُ بِهَا هُدًى وَ تَرْكُهَا ضَلَالَةٌ وَ سُنَّةٌ فِي غَيْرِ فَرِيضَةٍ الْأَخْذُ بِهَا فَضِيلَةٌ وَ تَرْكُهَا إِلَى غَيْرِ خَطِيئَةٍ
‘Al Khisaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The Sunnahs are two Sunnahs – A Sunnah regarding an Obligation, the taking with it is guidance and leaving it is a straying; and a Sunnah regarding other than an Obligation, the taking with it is a merit and leaving it to something else is a mistake (sin)’’.[106]
14- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا اخْتَلَفَتْ دَعْوَتَانِ إِلَّا كَانَتْ إِحْدَاهُمَا ضَلَالَةً
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘No two claims would differ except one of the two would be a straying’’.[107]
15- وَ قَالَ ع مَا أُحْدِثَتْ بِدْعَةٌ إِلَّا تُرِكَ بِهَا سُنَّةٌ فَاتَّقُوا الْبِدَعَ وَ الْزَمُوا الْمَهْيَعَ إِنَّ عَوَازِمَ الْأُمُورِ أَفْضَلُهَا وَ إِنَّ مُحْدَثَاتِهَا شِرَارُهَا
And he-asws said: ‘No new innovation has come about except a Sunnah has been left out due to it, therefore fear the innovation and necessitate the broad road. The old tested matters (ways) are the best of these, and that the new ones are the evilest of these’’.[108]
16- وَ قَالَ ع إِنَّ اللَّهَ بَعَثَ رَسُولًا هَادِياً بِكِتَابٍ نَاطِقٍ وَ أَمْرٍ قَائِمٍ لَا يَهْلِكُ عَنْهُ إِلَّا هَالِكٌ وَ إِنَّ الْمُبْتَدَعَاتِ الْمُشَبَّهَاتِ هُنَّ الْمُهْلِكَاتُ إِلَّا مَا حَفِظَ اللَّهُ مِنْهَا
And he-asws said: ‘Allah-azwj Sent Rasool-saww as a guide, with a speaking Book (Ali-asws), and a standing command. No one would be destroyed from it except one who destroys himself; and that the innovated uncertainties, these are the destroyers, except whoever Allah-azwj Protects from these’’.[109]
17- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الِاقْتِدَاءُ نِسْبَةُ الْأَرْوَاحِ فِي الْأَزَلِ وَ امْتِزَاجُ نُورِ الْوَقْتِ بِنُورِ الْأَزَلِ وَ لَيْسَ الِاقْتِدَاءُ بِالتَّوَسُّمِ بِحَرَكَاتِ الظَّاهِرِ وَ التَّنَسُّبِ إِلَى أَوْلِيَاءِ الدِّينِ مِنَ الْحُكَمَاءِ وَ الْأَئِمَّةِ
‘Misbah Al Sharie’ –
Al-Sadiq-asws said: ‘The emulation is attributed to the souls in the eternity, and the mingling of the light of time with light of the eternity, and the emulation isn’t with the rituals by the apparent movement, and the attribution is to the Guardians-asws of the Religion from the wise ones and the Imams-asws.
قَالَ اللَّهُ عَزَّ وَ جَلَ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ أَيْ مَنْ كَانَ اقْتَدَى بِمُحِقٍّ قُبِلَ وَ زَكَى قَالَ اللَّهُ عَزَّ وَ جَلَ فَإِذا نُفِخَ فِي الصُّورِ فَلا أَنْسابَ بَيْنَهُمْ يَوْمَئِذٍ وَ لا يَتَساءَلُونَ
Allah-azwj Mighty and Majestic Said: ‘On the Day (of Judgment), We will be Calling every people with their Imam [17:71], i.e. one who he was emulating with obliteration before, and justified. So when it is blown into the Trumpet, then there would be no relationships between them on that Day nor would they be asking about each other [23:101]’’.[110]
18- قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ
Amir Al-Momineen Ali-asws said: ‘The souls are an army, so whatever is recognised from these, it inclines (towards it), and whatever it denies from these, differs’’.[111]
19 و قيل لمحمد بن الحنفية رضي الله عنه من أدبك قال أدبني ربي في نفسي فما استحسنته من أولي الألباب و البصيرة تبعتهم به فاستعملته و ما استقبحت من الجهال اجتنبته و تركته مستنفرا فأوصلني ذلك إلى كنوز العلم
And it was said to Muhammad Bin Al-Hanafiyya, ‘What educated you?’ He said, ‘My Lord-azwj Educated me within myself. Whatever I improved from the ones of understanding, and the insight, I followed them with it, and I utilised it, and whatever I considered ugly from the ignorance, I shunned it and left it fleeing. Thus, that that made me arrived to the treasure of the knowledge.
و لا طريق للأكياس من المؤمنين أسلم من الاقتداء لأنه المنهج الأوضح و المقصد الأصح قال الله عز و جل لأعز خلقه محمد ص أُولئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُداهُمُ اقْتَدِهْ و قال عز و جل ثُمَّ أَوْحَيْنا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْراهِيمَ حَنِيفاً فلو كان لدين الله مسلك أقوم من الاقتداء لندب أنبياءه و أولياءه إليه
And there is no path to the bags from the Momineen more submissive than the emulation, because it is the clear program, and the correct purpose. Allah-azwj Mighty and Majestic Said to the Dearest of His-azwj creatures, Muhammad-saww: They are those whom Allah Guided, therefore follow with their guidance [6:90]. And the Mighty and Majestic Said: Then We Revealed unto you: “Follow the Denomination of Ibrahim, the upright, [16:123]. Therefore, if there was a route to Allah-azwj more upright than the emulation, He-azwj would have Authorised His-azwj Prophets-as and His-azwj Guardians-asws to it’’.[112] (P.S. – this is not a Hadeeth)
20- وَ قَالَ النَّبِيُّ ص فِي الْقَلْبِ نُورٌ لَا يُضِيءُ إِلَّا مِنِ اتِّبَاعِ الْحَقِّ وَ قَصْدِ السَّبِيلِ وَ هُوَ نُورٌ مِنَ الْمُرْسَلِينَ الْأَنْبِيَاءِ مُوَدَّعٌ فِي قُلُوبِ الْمُؤْمِنِينَ
And the Prophet-saww said: ‘In the heart there is a light not illuminating except for one who follows the Truth, and aims for the Way, and it is a light from the Mursil Prophets-as, deposited in the hearts of the Momineen’’.[113]
21- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص عَنْ جَمَاعَةِ أُمَّتِهِ فَقَالَ جَمَاعَةُ أُمَّتِي أَهْلُ الْحَقِّ وَ إِنْ قَلُّوا
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from his father, from Haroun Bin Al Jaham, from Hafs Bin Amro,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww was asked about a group from his-as community, so he-saww said: ‘A group of my-saww community are the people of the Truth, and even if they are few’’.[114]
22- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ رَفَعَهُ قَالَ: قِيلَ لِرَسُولِ اللَّهِ ص مَا جَمَاعَةُ أُمَّتِكَ قَالَ مَنْ كَانَ عَلَى الْحَقِّ وَ إِنْ كَانُوا عَشَرَةً
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from Abu Yahya Al Wasity, from Abdullah Bin Yahya Bin Abdullah Al Alawy, raising it, said,
‘It was said to Rasool-Allah-saww, ‘What is a group of your-saww community?’ He-saww said: ‘One who was upon the Truth, and even if they were (only) ten (of them)’’.[115]
23- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْحَجَّالِ عَنِ ابْنِ حُمَيْدٍ رَفَعَهُ قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ أَخْبِرْنِي عَنِ السُّنَّةِ وَ الْبِدْعَةِ وَ عَنِ الْجَمَاعَةِ وَ عَنِ الْفِرْقَةِ
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from Al Hajal, from Ibn Humeyd, raising it, said,
‘A man came to Amir Al-Momineen-asws and he said, ‘Inform me about the Sunnah and the innovation, and about the group, and about the sect’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَّى اللَّهُ عَلَيْهِ السُّنَّةُ مَا سَنَّ رَسُولُ اللَّهِ ص وَ الْبِدْعَةُ مَا أُحْدِثَ مِنْ بَعْدِهِ وَ الْجَمَاعَةُ أَهْلُ الْحَقِّ وَ إِنْ كَانُوا قَلِيلًا وَ الْفِرْقَةُ أَهْلُ الْبَاطِلِ وَ إِنْ كَانُوا كَثِيراً
Amir Al-Momineen-asws said: ‘The Sunnah is the way of Rasool-Allah-saww, and the innovation is what occurred newly from after him-saww, and the group are the people of the Truth, and even if they were a few (of them), and the sect are the people of the falsehood, and even if they were many.[116]
24- سن، المحاسن فِي رِوَايَةِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ خَلَعَ جَمَاعَةَ الْمُسْلِمِينَ قَدْرَ شِبْرٍ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ
‘Al Mahasin’ – In a report of Muhammad Bin Ali,
‘From Abu Abdullah-asws having said: ‘One who isolate from a group (people of the Truth) of the Muslims by a measurement of a palms width, the noose of the Eman isolates from his neck’’.[117]
25- سن، المحاسن عَبْدُ اللَّهِ بْنُ عَلِيٍّ الْعَمْرِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: ثَلَاثٌ مُوبِقَاتٌ نَكْثُ الصَّفْقَةِ وَ تَرْكُ السُّنَّةِ وَ فِرَاقُ الْجَمَاعَةِ
‘Al Mahasin’ – Abdullah Bin Ali Al Amiry, from Ali Bin Al-Hassan,
‘From Ali, son of Ja’far-asws, from his brother-asws Musa-asws having said: ‘Three are destructive sins – breaking of the agreement, and leaving the Sunnah, and separating from the group (people of the Truth)’’.[118]
26- سن، المحاسن الْوَشَّاءُ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْقَلِيلَ مِنَ الْمُؤْمِنِينَ كَثِيرٌ
‘Al Mahasin’ – Al Washa’a, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The few from the Momineen, are a lot’’.[119]
27- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْمُحَمَّدِيِّ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ مُخَوَّلٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنِ ابْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع عَلَى مِنْبَرِ الْكُوفَةِ يَقُولُ أَيُّهَا النَّاسُ أَنَا أَنْفُ الْهُدَى وَ عَيْنَاهُ أَيُّهَا النَّاسُ لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ مَنْ يَسْلُكُهُ إِنَّ النَّاسَ اجْتَمَعُوا عَلَى مَائِدَةٍ قَلِيلٍ شِبَعُهَا كَثِيرٍ جُوعُهَا وَ اللَّهُ الْمُسْتَعَانُ وَ إِنَّمَا مجمع [يَجْمَعُ] النَّاسَ الرِّضَا وَ الْغَضَبُ
‘Al Ghaybah Al Numani’ – Ibn Aqda, from Ja’far Bin Abdullah Al Muhammady, from Yazeed Bin Is’haq Sha’ar, from Makhoul, from Furat Bin Ahnaf, from Ibn Nubata who said,
‘I heard Amir Al-Momineen-asws upon the pulpit of Al-Kufa saying: ‘O you people! I-asws a nose of the guidance and its eyes. O you people! Do not feel lonely in the road of guidance due to the scarcity of the ones who travel it. The people gather upon a table meal being of little satiation, abundant hunger, and Allah-azwj is the Helper, and rather the summary of the people is the pleasure and the anger.
أَيُّهَا النَّاسُ إِنَّمَا عَقَرَ نَاقَةَ صَالِحٍ وَاحِدٌ فَأَصَابَهُمْ بِعَذَابِهِ بِالرِّضَا وَ آيَةُ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ فَنادَوْا صاحِبَهُمْ فَتَعاطى فَعَقَرَ فَكَيْفَ كانَ عَذابِي وَ نُذُرِ وَ قَالَ فَعَقَرُوها فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاها وَ لا يَخافُ عُقْباها
O you people! But rather, the she-camel of Salih-as was hamstrung by one, but they were (all) hit with its Punishment due to the pleasure (them agreeing with him), and a Verse of that are the Words of the Mighty and Majestic: But they called their companion, so he came and hamstrung (it) [54:29] So how was My punishment and Warning? [54:30]. And Said: But they belied him, and they hamstrung it, so their Lord Pounded them due to their sins and Levelled it (their town) [91:14] And He does not fear its consequence [91:15].
أَلَا وَ مَنْ سُئِلَ عَنْ قَاتِلِي فَزَعَمَ أَنَّهُ مُؤْمِنٌ فَقَدْ قَتَلَنِي أَيُّهَا النَّاسُ مَنْ سَلَكَ الطَّرِيقَ وَرَدَ الْمَاءَ وَ مَنْ حَادَ عَنْهُ وَقَعَ فِي التِّيهِ ثُمَّ نَزَلَ
Indeed! And one who asks about my-asws killer, and he claims that he is a Momin, so he has killed me-asws. O you people! One who travels a road would come across the water, and one who turns away from it, would fall into the labyrinth’. Then he-asws descended.
وَ رَوَاهُ لَنَا مُحَمَّدُ بْنُ هَمَّامٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ مَعاً عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ نُوحٍ عَنِ ابْنِ عُلَيْمٍ عَنْ رَجُلٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مِثْلَهُ إِلَّا أَنَّهُ قَالَ لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ أَهْلِهِ
And it is reported to us by Muhammad Bin Hammam and Muhammd Bin Al-Hassan Bin Muhammad Bin Jamhour, both together from Al-Hassan Bin Muhammad Bin Jamhour, from Ahmad Bin Nuh, from Ibn Uleym, from a man from Furat Bin Ahnaf,
From Amir Al-Momineen-asws, similar to it except he-asws said: ‘Do not feel lonely in the path of guidance due to scarcity of its people’. [120]
28- سن، المحاسن ابْنُ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ خَلَعَ جَمَاعَةَ الْمُسْلِمِينَ قَدْرَ شِبْرٍ خَلَعَ رِبْقَ الْإِسْلَامِ مِنْ عُنُقِهِ وَ مَنْ نَكَثَ صَفْقَةَ الْإِمَامِ جَاءَ إِلَى اللَّهِ أَجْذَمَ
Ibn Fazal, from Abu Jameela, from Muhammad Bin Ali Al Halby,
‘Fom Abu Abdullah-asws having said: ‘One who isolates from a group of Muslims (people of the Truth) by a measurement of a palm’s width, the noose of Al-Islam would be loosened from his neck; and one who breaks an agreement (allegiance) of the Imam-asws, would come to Allah-azwj as a leper’’.[121]
Notes –
وَ مِنْهُ حَدِيثُ عَلِيٍّ ع مَنْ نَكَثَ بَيْعَتَهُ لَقِيَ اللَّهَ وَ هُوَ أَجْذَمُ لَيْسَتْ لَهُ يَدٌ
And from Hadeeth of Ali-asws: ‘One who breaks his allegiance will meet Allah-azwj while he is a leper, not having a hand for him’.
يَدُلُّ عَلَيْهِ قَوْلُهُ ع الْقُرْآنُ سَبَبٌ بِيَدِ اللَّهِ وَ سَبَبٌ بِأَيْدِيكُمْ فَمَنْ نَسِيَهُ فَقَدْ قَطَعَ سَبَبَهُ
The evidence upon it is his word: ‘The Quran is a means in the Hand of Allah-azwj and a means in your hands, so the one who forgets it has cut off his own means’.
باب 33 ما يمكن أن يستنبط من الآيات و الأخبار من متفرقات مسائل أصول الفقه
CHAPTER 33 – WHAT IS POSSIBLE TO EXTRACT FROM THE VERSES AND THE AHADEETH, FROM THE MISCELLANEOUS ISSUES OF THE PRINCIPLES OF JURISPRUDENCE
الآيات البقرة الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِراشاً وَ السَّماءَ بِناءً وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ
The Verses – (Surah) Al Baqarah: Who Made the earth a resting place for you and the sky a canopy and (Who) Sends down water from the sky then brings forth the fruits by it as a sustenance for you [2:22].
و قال تعالى هُوَ الَّذِي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَمِيعاً و قال تعالى
And the Exalted Said: He is the (One) Who Created for you the entirety of what is in the earth [2:29].
وَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَ مَتاعٌ إِلى حِينٍ
And the Exalted Said: And there is for you in the earth an abode and a provision for a while [2:36].
و قال لبني إسرائيل كُلُوا وَ اشْرَبُوا مِنْ رِزْقِ اللَّهِ
And Said to the Children of Israel: “Eat and drink from the Grace of Allah [2:60].
و قال تعالى فَافْعَلُوا ما تُؤْمَرُونَ
And the Exalted Said: therefore do what you are being Commanded” [2:68].
و قال تعالى يا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلالًا طَيِّباً
And the Exalted Said: O you people! Eat from what is in the earth, lawful, good, [2:168].
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ
And the Exalted Said: O you those who are believing! Eat from the good (things) what We Provided you (with) [2:172].
و قال سبحانه فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ
And the Glorious Said: But the one who is desperate, without coveting nor transgressing, so there is no sin upon him [2:173].
و قال تعالى وَ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ
And the Exalted Said: And do not devour your wealth between yourselves by falsehood [2:188].
و قال تعالى وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَ أَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
And the Exalted Said: and cast not yourselves to destruction with your own hands, and do good; surely Allah Loves those who do favours [2:195].
و قال تعالى فَمَنِ اعْتَدى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدى عَلَيْكُمْ
And the Exalted Said: So, the one who assaults upon you, then assault upon him with the like of what he assaulted upon you [2:194].
النساء يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ
(Surah) Al Nisaa: Allah Intends to Lighten (the burdens) from you, [4:28].
و قال تعالى لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ إِلَّا أَنْ تَكُونَ تِجارَةً عَنْ تَراضٍ مِنْكُمْ وَ لا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كانَ بِكُمْ رَحِيماً
And the Exalted Said: O you who believe! Do not devour your property among yourselves by the falsehood except if you happen to trade by an agreement from you [4:29].
و قال سبحانه وَ يَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ
And the Glorious Said: and he follows other than the way of the Momineen [4:115].
و قال تعالى وَ لَنْ يَجْعَلَ اللَّهُ لِلْكافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا
And the Exalted Said: and Allah will never Make a way to be for the Kafirs against the Momineen [4:141].
و قال تعالى ما لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّباعَ الظَّنِ
And the Exalted Said: There is no knowledge with it for them except the pursuance of conjecture [4:157].
المائدة يا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ
(Surah) Al Maaida: O you who believe! Fulfil the agreements [5:1].
و قال تعالى وَ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ
And the Exalted Said: and assist each other upon the righteousness and the piety; and do not assist each other upon the sin and the aggression [5:2].
و قال تعالى فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And the Exalted Said: But the one who is desperate during hunger without inclination to sin, then Allah is Forgiving, Merciful [5:3].
و قال تعالى ما يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ
And the Exalted Said: Allah does not Want to Make a difficulty upon you, but He Wants to Clean you and to Complete His Favour upon you, perhaps you would be grateful [5:6].
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ وَ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلالًا طَيِّباً
And the Exalted Said: O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted for you nor be excessive; surely Allah does not Love the exceeders [5:87] And eat from what Allah has Graced you of the Permissible, good [5:88].
الأنعام وَ قَدْ فَصَّلَ لَكُمْ ما حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ
(Surah Al Anaam): and He has Detailed for you what is Prohibited unto you, except what you are desperate towards? [6:119].
و قال تعالى كُلُوا مِنْ ثَمَرِهِ إِذا أَثْمَرَ
And the Exalted Said: Eat from its fruits when it yields [6:141].
و قال سبحانه كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ
And the Glorious Said: Eat from what Allah Graced you [6:142].
و قال تعالى فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ
And the Exalted Said: But the one who is desperate, without craving nor exceeding, then your Lord is Forgiving, Merciful’ [6:145].
الأعراف وَ لَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ قَلِيلًا ما تَشْكُرُونَ
(Surah) Al A’raaf: And We have Enabled you in the earth and We Made livelihood for you therein. very few are thankful [7:10].
و قال تعالى ما مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ
And the Exalted Said: (Allah-azwj) Said: “What prevented you to perform Sajdah when I Commanded you?” [7:12].
و قال تعالى وَ لَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَ مَتاعٌ إِلى حِينٍ
And the Exalted Said: and for you in the earth, there is an abode and a provision to a time [7:24].
و قال سبحانه يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ
And the Glorious Said: O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance, and the clothing of piety, that is better [7:26].
و قال تعالى وَ كُلُوا وَ اشْرَبُوا وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ
And the Exalted Said: and eat and drink and do not be extravagant; surely He does not Love the extravagant ones [7:31] Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Qiyamah [7:32].
و قال تعالى وَ يُحِلُّ لَهُمُ الطَّيِّباتِ وَ يُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ وَ يَضَعُ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ
And the Exalted Said: (that) he would be instructing them with the good things and forbidding them from the evil, and permitting for them the good things and prohibiting upon them the bad, and removing from them their burdens and their shackles which would be upon them [7:157].
التوبة يا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيراً مِنَ الْأَحْبارِ وَ الرُّهْبانِ لَيَأْكُلُونَ أَمْوالَ النَّاسِ بِالْباطِلِ
(Surah) Al Tawbah: O you who believe! Surely many of the Rabbis and the Monks are devouring the wealth of the people falsely [9:34].
و قال تعالى يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ
And the Exalted Said: He believes in Allah and has faith in the Momineen [9:61].
و قال تعالى وَ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ
And the Exalted Said: And the Momineen and the Mominaat are guardians of each other [9:71].
و قال تعالى ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ
And the Exalted Said: There is no way (to a blame) upon the good doers [9:91].
و قال تعالى وَ ما كانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
And the Exalted Said: And it was not for the Momineen to go forth altogether, so why don’t a group of them from every sect from them go forth to obtain understanding in the Religion and let them warn their people when they return to them, perhaps they would be cautious [9:122].
إبراهيم فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ وَ سَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَ سَخَّرَ لَكُمُ الْأَنْهارَ
(Surah) Ibrahim-as: and He Extracts by it the fruits being a sustenance for you. And He Subdued for you the ships to flow in the sea by His Command, and Subdued the rivers for you [14:32].
الحجر وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ وَ مَنْ لَسْتُمْ لَهُ بِرازِقِينَ إلى قوله تعالى فَأَنْزَلْنا مِنَ السَّماءِ ماءً فَأَسْقَيْناكُمُوهُ وَ ما أَنْتُمْ لَهُ بِخازِنِينَ
(Surah) Al Hijr: And We Made livelihood to be in it for you and ones you are not the sustainers for [15:20] up to His-azwj Words: and We Send down water from the sky, so We Quench you, and you are not the keepers for its storage [15:22].
النحل وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ وَ لَكُمْ فِيها جَمالٌ حِينَ تُرِيحُونَ وَ حِينَ تَسْرَحُونَ وَ تَحْمِلُ أَثْقالَكُمْ إِلى بَلَدٍ لَمْ تَكُونُوا بالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ إِنَّ رَبَّكُمْ لَرَؤُفٌ رَحِيمٌ وَ الْخَيْلَ وَ الْبِغالَ وَ الْحَمِيرَ لِتَرْكَبُوها وَ زِينَةً
(Surah) Al Nahl: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5] And for you is beauty in these when you are bringing them in (to rest) and when you are taking them out (to pasture) [16:6] And they carry your loads to cities you could not reach except with difficulties of the self. Surely your Lord is Kind, Merciful [16:7] And (Created) the horses and the mules and the donkeys for you to ride these and as an adornment [16:8].
إلى قوله تعالى هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً لَكُمْ مِنْهُ شَرابٌ وَ مِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
Up to the Words of the Exalted: He is the One Who Sends down water from the sky for you; from it (you drink), and from it trees (grow), wherein you are pasturing [16:10].
إلى قوله تعالى وَ ما ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفاً أَلْوانُهُ إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ وَ هُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَها وَ تَرَى الْفُلْكَ مَواخِرَ فِيهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ
Up to the Words of the Exalted: And what He has Multiplied for you in the earth of various types. Surely in that is a Sign for a people who are mindful [16:13] And He is the One Who Made the sea subservient for you to be eating fresh flesh from it, and (for) you to extract ornaments from it to wear, and you see the ships cleaving in it, and for you to seek His Grace, and perhaps you would be grateful [16:14].
و قال تعالى يَخافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
And the Exalted Said: They fear their Lord from above them and are doing what they are commanded to [16:50].
و قال تعالى وَ اللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَناً وَ جَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعامِ بُيُوتاً تَسْتَخِفُّونَها يَوْمَ ظَعْنِكُمْ وَ يَوْمَ إِقامَتِكُمْ وَ مِنْ أَصْوافِها وَ أَوْبارِها وَ أَشْعارِها أَثاثاً وَ مَتاعاً إِلى حِينٍ
And the Exalted Said: And Allah Made dwellings to be for you from your houses and Made houses to be for you from the skins of the cattle. You find these light on the day of your departing and the day of your staying; and from their wool, and their fur, and their hair (you make) furnishings and a provision for a while [16:80].
وَ اللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلالًا وَ جَعَلَ لَكُمْ مِنَ الْجِبالِ أَكْناناً وَ جَعَلَ لَكُمْ سَرابِيلَ تَقِيكُمُ الْحَرَّ وَ سَرابِيلَ تَقِيكُمْ بَأْسَكُمْ كَذلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
And Allah Made shades for you from what He Created, and Made shelters for you from the mountains, and Made garments for you to save you from the heat and garments to save you from your fighting. Like that He Completes His Favours upon you, perhaps you would be submitting [16:81].
و قال تعالى فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلالًا طَيِّباً
And the Exalted Said: So eat from what Allah has Graced you, Permissible, good, [16:114].
طه فَأَخْرَجْنا بِهِ أَزْواجاً مِنْ نَباتٍ شَتَّى كُلُوا وَ ارْعَوْا أَنْعامَكُمْ
(Surah) Taha: so He Extracts by it pairs from species of vegetation [20:53] Eat and pasture your cattle [20:54].
و قال تعالى كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ لا تَطْغَوْا فِيهِ
And the Exalted Said: Eat from the good things what We Graced you and do not transgress in it [20:81].
الحج أَ لَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُمْ ما فِي الْأَرْضِ وَ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ
(Surah) Al Hajj: Do you not see that Allah Subjugated for you whatever is in the earth, and the ships flow in the sea by His Command [22:65].
و قال تعالى وَ ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
And the Exalted Said: He Chose you and did not Make any hardship upon you in the Religion [22:78].
المؤمنون وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ وَ إِنَّا عَلى ذَهابٍ بِهِ لَقادِرُونَ فَأَنْشَأْنا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَ أَعْنابٍ لَكُمْ فِيها فَواكِهُ كَثِيرَةٌ وَ مِنْها تَأْكُلُونَ وَ شَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْناءَ تَنْبُتُ بِالدُّهْنِ وَ صِبْغٍ لِلْآكِلِينَ وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِها وَ لَكُمْ فِيها مَنافِعُ كَثِيرَةٌ وَ مِنْها تَأْكُلُونَ وَ عَلَيْها وَ عَلَى الْفُلْكِ تُحْمَلُونَ
(Surah) Al-Momineen: And We send down water from the sky by a measurement, so We Settle it in the earth, and We are Able upon Doing away with it [23:18] Then We Grow gardens of palms trees and grapes by it for you, wherein are many fruits, and from these you are eating [23:19] And a tree coming out from (mount) Toor of Sinai, growing with the oil and a relish for the eaters [23:20] And there is a lesson for you in the cattle. We Quench you from what is in their bellies, and for you there are many benefits, and from these you are eating [23:21] And upon these and upon the ships you are being carried [23:22].
و قال تعالى يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ
And the Exalted Said: O you Rasools! Eat from the good things [23:51].
النور فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ
(Surah) Al Noor: therefore let those who are opposing his orders beware of a Fitna afflicting them or a painful Punishment befalling them [24:63].
الشعراء أَمَدَّكُمْ بِأَنْعامٍ وَ بَنِينَ وَ جَنَّاتٍ وَ عُيُونٍ
(Surah) Al Shuara: Extending to you with the cattle and sons [26:133] And gardens and springs [26:134].
لقمان أَ لَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ
(Surah) Luqman-as: Do you not see that Allah has Subdued to you whatever is in the skies and whatever is in the earth [31:20].
التنزيل أَ وَ لَمْ يَرَوْا أَنَّا نَسُوقُ الْماءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعاً تَأْكُلُ مِنْهُ أَنْعامُهُمْ وَ أَنْفُسُهُمْ أَ فَلا يُبْصِرُونَ
(Surah) Al Tanzeel: Or do they not see that We Drive the water to a barren land, then We Extract crops with it. Their cattle eat from it and (so do) they themselves. Can they not see? [32:27].
الأحزاب لَقَدْ كانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كانَ يَرْجُوا اللَّهَ وَ الْيَوْمَ الْآخِرَ
(Surah) Al Ahzaab: There would always be for you all, in (the person of) Rasool-Allah, an excellent exemplar for one who was hoping in Allah and the Last Day [33:21].
يس وَ أَخْرَجْنا مِنْها حَبًّا فَمِنْهُ يَأْكُلُونَ إلى قوله لِيَأْكُلُوا مِنْ ثَمَرِهِ وَ ما عَمِلَتْهُ أَيْدِيهِمْ أَ فَلا يَشْكُرُونَ
(Surah) Yaseen: We Revive it and Extract seeds from it, so they are eating from it [36:33] – up to His-azwj Words: For them to eat from its fruits, and what their hands had not worked for. So, will they not be thankful? [36:35].
و قال تعالى أَ وَ لَمْ يَرَوْا أَنَّا خَلَقْنا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينا أَنْعاماً فَهُمْ لَها مالِكُونَ وَ ذَلَّلْناها لَهُمْ فَمِنْها رَكُوبُهُمْ وَ مِنْها يَأْكُلُونَ وَ لَهُمْ فِيها مَنافِعُ وَ مَشارِبُ أَ فَلا يَشْكُرُونَ
And the Exalted Said: Or do they not see that We Created cattle for them from what Our Hands Worked, so they are owners of these? [36:71] And We Humbled these for them, so from these they are riding upon, and from these they are eating [36:72] And for them are benefits therein and drinks, so will they not be grateful? [36:73].
السجدة وَ وَيْلٌ لِلْمُشْرِكِينَ الَّذِينَ لا يُؤْتُونَ الزَّكاةَ الآية
(Surah) Al Fussilat: And woe be unto those who associate!’ [41:6] Those who are not giving the Zakat [41:7].
حمعسق وَ جَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُها
(Surah) Al Shura: And a Recompense of an evil is an evil similar to it [42:40].
الجاثية اللَّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ وَ سَخَّرَ لَكُمْ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ جَمِيعاً مِنْهُ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ
(Surah) Al Jaasiya: Allah is the One Who Subdued for you the sea in order for the ships to sail in it by His Command, and for you to seek from His Grace, and perhaps you would be grateful [45:12] And He Subdued for you whatever is in the skies and whatever is in the earth altogether from it. Surely, in that are Signs for a people who think [45:13].
محمد وَ لا تُبْطِلُوا أَعْمالَكُمْ
(Surah) Muhammad-saww: and do not invalidate your deeds [47:33].
الحجرات إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا
(Surah) Al Hujuraat: O you who believe! If a transgressor comes to you with news, then investigate [49:6].
ق وَ نَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً فَأَنْبَتْنا بِهِ جَنَّاتٍ وَ حَبَّ الْحَصِيدِ وَ النَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضِيدٌ رِزْقاً لِلْعِبادِ
(Surah) Qaf: And We Send down Blessed water from the sky, so We Grow gardens with it and the harvested grain [50:9] And the tall palm trees having bunched clusters [50:10] Being a sustenance for the servants [50:11].
النجم أَلَّا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى
(Surah) Al Najam: A bearer of a burden will not bear the burden of another [53:38] And there wouldn’t be for the human being except what he strives for [53:39].
الرحمن وَ الْأَرْضَ وَضَعَها لِلْأَنامِ إلى آخر الآيات
(Surah) Al Rahman: And the earth, He Placed it for the creatures [55:10] – up to the end of the Verse.
الحديد وَ أَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَ مَنافِعُ لِلنَّاسِ
And We Sent down the iron wherein is severe violence and benefits for the people [57:25].
الحشر وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا
(Surah) Al Hashr: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].
الملك هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَناكِبِها وَ كُلُوا مِنْ رِزْقِهِ وَ إِلَيْهِ النُّشُورُ
(Surah) Al Mulk: He is the One Who Made the earth smooth for you, therefore walk in its paths and eat from its sustenance, and to Him is the Resurrection [67:15].
نوح وَ اللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِساطاً لِتَسْلُكُوا مِنْها سُبُلًا فِجاجاً
(Surah) Nuh-as: And Allah Made the earth a wide expanse for you [71:19] For you to travel from its wide passages [71:20].
المدثر يَتَساءَلُونَ عَنِ الْمُجْرِمِينَ ما سَلَكَكُمْ فِي سَقَرَ قالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ
(Surah) Al Mudassar: they would be asking [74:40] From the criminals [74:41] What brought you into Saqar (Inferno)? [74:42] They shall say, ‘We were not from the Musalleen [74:43].
القيامة بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ
(Surah) Al Qiyamat: But! The human being is a witness against himself [75:14] And even though he casts his excuses [75:15].
المرسلات أَ لَمْ نَجْعَلِ الْأَرْضَ كِفاتاً أَحْياءً وَ أَمْواتاً إلى قوله تعالى وَ أَسْقَيْناكُمْ ماءً فُراتاً
(Surah) Al Mursilaat: Did We not Make the earth like a receptacle [77:25] (For) the living and the dead? [77:26] – up to the Words of the Exalted: and Quench you fresh water? [77:27].
النازعات وَ الْأَرْضَ بَعْدَ ذلِكَ دَحاها أَخْرَجَ مِنْها ماءَها وَ مَرْعاها وَ الْجِبالَ أَرْساها مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ
(Surah) Al Naziyaat: And the earth, He Expanded it after that [79:30] He Brings forth from it, its water and its pasturage [79:31] And the mountains, He Affirmed these [79:32] Being a provision for you and for your cattle [79:33].
عبس فَأَنْبَتْنا فِيها حَبًّا وَ عِنَباً وَ قَضْباً وَ زَيْتُوناً وَ نَخْلًا وَ حَدائِقَ غُلْباً وَ فاكِهَةً وَ أَبًّا مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ
(Surah) Abasa: So, We Grow grain therein [80:27] And grapes and green fodder [80:28] And olive and palm [80:29] And thick foliaged gardens [80:30] And fruits and grass [80:31] Being a provision for you and for your cattle [80:32].
1- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُغْمَى عَلَيْهِ الْيَوْمَ أَوْ يَوْمَيْنِ أَوْ ثَلَاثَةً أَوْ أَكْثَرَ ذَلِكَ كَمْ يَقْضِي مِنْ صَلَاتِهِ
‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Sinan, from Ibn Muskan, from Musa Bin Bakr who said,
‘I said to Abu Abdullah-asws, ‘The man has unconsciousness upon him for the day, or two days, or three, or more than that. How many of his (missed) Salats would he pay back?’
فَقَالَ أَ لَا أُخْبِرُكَ بِمَا يَنْتَظِمُ هَذَا وَ أَشْبَاهُهُ فَقَالَ كُلُّ مَا غَلَبَ اللَّهُ عَلَيْهِ مِنْ أَمْرٍ فَاللَّهُ أَعْذَرُ لِعَبْدِهِ
He-asws said: ‘Shall I-asws inform you with what one can organise this and its like?’ And he-asws said: ‘All what Allah-azwj Overcomes upon him from a matter, so Allah-azwj Excuses for His-azwj servant’.
وَ زَادَ فِيهِ غَيْرُهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ هَذَا مِنَ الْأَبْوَابِ الَّتِي يَفْتَحُ كُلُّ بَابٍ مِنْهَا أَلْفَ بَابٍ
And there is an increase in by someone else who said,
‘Abu Abdullah-asws said: ‘And this is from the doors which, every door from it opens a thousand doors’’.[122]
2- شا، الإرشاد قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ كَانَ عَلَى يَقِينٍ فَأَصَابَهُ شَكٌّ فَلْيَمْضِ عَلَى يَقِينِهِ فَإِنَّ الْيَقِينَ لَا يُدْفَعُ بِالشَّكِّ
‘Al Irshad’ –
Amir Al-Momineen-asws said: ‘One who was upon certainty, and he is hit by a doubt, so let him carry on upon his certainty, for the certainty cannot be repelled by the doubt’’.[123]
3- غو، غوالي اللئالي قَالَ الصَّادِقُ ع كُلُّ شَيْءٍ مُطْلَقٌ حَتَّى يَرِدَ فِيهِ نَصٌّ
‘Gawaly A La’ali’ –
Al-Sadiq-asws said: ‘Every thing is unrestricted until a text is referred regarding it’’.[124]
4- وَ قَالَ النَّبِيُّ ص حُكْمِي عَلَى الْوَاحِدِ حُكْمِي عَلَى الْجَمَاعَةِ
And the Prophet-saww said: ‘My-saww decision upon the one is my-saww decision upon the community’’.[125]
5- وَ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنِ الصَّادِقِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ أَبْهِمُوا مَا أَبْهَمَهُ اللَّهُ
It is reported by Is’haq Bin Amaar,
‘From Al-Sadiq-asws: ‘Ali-asws was saying: ‘Obscure is what Allah-azwj has Obscured’’.[126]
6- وَ قَالَ النَّبِيُّ ص مَا اجْتَمَعَ الْحَرَامُ وَ الْحَلَالُ إِلَّا غَلَبَ الْحَرَامُ الْحَلَالَ
And the Prophet-saww said: ‘The Permissible and the Prohibition would not gather except the Permissible would overcome the Prohibition’’.[127]
7- وَ قَالَ ص إِنَّ النَّاسَ مُسَلَّطُونَ عَلَى أَمْوَالِهِمْ.
And he-saww said: ‘The people are domineering upon their wealth’’.[128]
8- ين، كتاب حسين بن سعيد و النوادر حَمَّادٌ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ شَيْءٍ فِي الْقُرْآنِ أَوْ فَصَاحِبُهُ بِالْخِيَارِ يَخْتَارُ مَا شَاءَ
The book of Husayn Bin Saeed and ‘Al Nawadir’ – Hammad, from Hareyz,
‘From Abu Abdullah-asws having said: ‘Every thing is in the Quran, or its Master-asws is with the choice, he-asws chooses whatever he-asws so desires to’’.[129]
9- ين، كتاب حسين بن سعيد و النوادر عَنْ سَمَاعَةَ عَنْهُ ع قَالَ: لَيْسَ شَيْءٌ مِمَّا حَرَّمَ اللَّهُ إِلَّا وَ قَدْ أَحَلَّهُ لِمَنِ اضْطُرَّ إِلَيْهِ
The book of Husayn Bin Saeed and ‘Al Nawadir’ – From Sama’at,
From him-asws having said: ‘There isn’t anything from what Allah-azwj Prohibited, except and it has been Permitted it for the one who is desperate to it’’.[130]
10- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرِيضِ لَا يَقْدِرُ عَلَى الصَّلَاةِ قَالَ فَقَالَ كُلُّ مَا غَلَبَ اللَّهُ عَلَيْهِ فَاللَّهُ أَوْلَى بِالْعُذْرِ
‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Marazim who said,
‘I asked Abu Abdullah-asws about the sick one not able to pray the Salat’. He-asws said: ‘Whatever Allah-azwj has Caused to overcome upon him, so Allah-azwj is the Foremost with the Excusing’’.[131]
11- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ فِي الْمُغْمَى عَلَيْهِ مَا غَلَبَ اللَّهُ عَلَيْهِ فَاللَّهُ أَوْلَى بِالْعُذْرِ
‘Al Kafi’ – Ali, from his father and Muhammad Bin Ismail, from Al Fazal, altogether from, Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying regarding the one unconscious: ‘What Allah-azwj has Overcome upon him, so Allah-azwj is Foremost with the excusing’’.[132]
12- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ كُلُّ شَيْءٍ هُوَ لَكَ حَلَالٌ حَتَّى تَعْلَمَ أَنَّهُ حَرَامٌ بِعَيْنِهِ فَتَدَعَهُ مِنْ قِبَلِ نَفْسِكَ وَ ذَلِكَ مِثْلُ الثَّوْبِ يَكُونُ قَدِ اشْتَرَيْتَهُ وَ هُوَ سَرِقَةٌ أَوِ الْمَمْلُوكِ عِنْدَكَ وَ لَعَلَّهُ حُرٌّ قَدْ بَاعَ نَفْسَهُ أَوْ خُدِعَ فَبِيعَ أَوْ قُهِرَ أَوِ امْرَأَةٍ تَحْتَكَ وَ هِيَ أُخْتُكَ أَوْ رَضِيعَتُكَ وَ الْأَشْيَاءُ كُلُّهَا عَلَى هَذَا حَتَّى يَسْتَبِينَ لَكَ غَيْرُ ذَلِكَ أَوْ تَقُومَ بِهِ الْبَيِّنَةُ
‘Al Kafi’ – Ali, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Every thing is Permissible for you until you know that it is Prohibited exactly, so you leave it from your own accord, and that is an example of the clothes which you happen to have bought it and it is stolen (property), or the slave with you and perhaps he is free and he had sold himself, or deceived and sold, or forced, or a woman who is under you and she is either your sister or your sister by breastfeeding, and the things, all of these, are upon this until it is manifested for you to be other than that, or the proof is established with it’’.[133]
13- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ: كَانَتْ لِإِسْمَاعِيلَ بْنِ أَبِي عَبْدِ اللَّهِ دَنَانِيرُ وَ أَرَادَ رَجُلٌ مِنْ قُرَيْشٍ أَنْ يَخْرُجَ إِلَى الْيَمَنِ فَقَالَ إِسْمَاعِيلُ يَا أَبَتِ إِنَّ فُلَاناً يُرِيدُ الْخُرُوجَ إِلَى الْيَمَنِ وَ عِنْدِي كَذَا وَ كَذَا دِينَاراً أَ فَتَرَى أَنْ أَدْفَعَهَا إِلَيْهِ يَبْتَاعُ لِي بِهَا بِضَاعَةً مِنَ الْيَمَنِ
‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Hamad, from Hareyz who said,
‘Ismail, son of Abu Abdullah-asws has some Dinars for him, and a man from Quraysh intended to go out to Al-Yemen, and Ismail said, ‘O father-asws! So, and so intends to go to Al-Yemen, and with me are such and such Dinars. What is your-asws view if I were to hand these over to him to buy some merchandise for me from Al-Yemen?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا بُنَيَّ أَ مَا بَلَغَكَ أَنَّهُ يَشْرَبُ الْخَمْرَ
Abu Abdullah-asws said, ‘O my-asws son-asws! But, has it not reached you that he drinks the wine?’
فَقَالَ هَكَذَا يَقُولُ النَّاسُ
He said, ‘This is what the people are saying’.
فَقَالَ يَا بُنَيَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ يَقُولُ يُصَدِّقُ لِلَّهِ وَ يُصَدِّقُ لِلْمُؤْمِنِينَ فَإِذَا شَهِدَ عِنْدَكَ الْمُؤْمِنُونَ فَصَدِّقْهُمْ
He-asws said: ‘O my-asws son! Allah-azwj Mighty and Majestic is Saying in His-azwj Book: He believes in Allah and has faith in the Momineen [9:61]. He-azwj is Saying: He-saww ratifies Allah-azwj and he-saww ratifies to the Momineen. When the Momineen testify in your presence, then ratify them’’.[134]
14- يب، تهذيب الأحكام أَخْبَرَنِي الشَّيْخُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ وَ سَعْدٍ عَنِ ابْنِ عِيسَى وَ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْجُنُبِ يَجْعَلُ الرَّكْوَةَ أَوِ التَّوْرَ فَيُدْخِلُ إِصْبَعَهُ فِيهِ
The sheykh informed me, from Ahmad Bin Muhammad, from his father, from Muhammad Bin Al-Hassan, and Sa’ad, from Ibn Isa, and Ibn Aban, from Al Husayn Bin Saeed, from Ibn Sinan, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the one with sexual impurity making the pitcher or a small vase, so he inserts his finger in it’.
قَالَ إِنْ كَانَتْ يَدُهُ قَذِرَةً فَلْيُهَرِقْهُ وَ إِنْ كَانَ لَمْ يُصِبْهَا قَذَرٌ فَلْيَغْتَسِلْ مِنْهُ هَذَا مِمَّا قَالَ اللَّهُ تَعَالَى ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
He-asws said: ‘If his hands were dirty, so let him shake it, and if no dirt has hit it, then let him wash from it. This is from what Allah-azwj the Exalted Said: He Chose you and did not Make any hardship upon you in the Religion [22:78].[135]
15- كا، الكافي يب، تهذيب الأحكام بِالْإِسْنَادِ عَنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الْجُنُبِ يَغْتَسِلُ فَيَنْتَضِحُ الْمَاءُ مِنَ الْأَرْضِ فِي الْإِنَاءِ فَقَالَ لَا بَأْسَ هَذَا مِمَّا قَالَ اللَّهُ تَعَالَى ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
‘Al Kafi’ – By the chain, from Al Husayn, from Ibn Abu Umer, from Ibn Azina, from Al Fazeyl who said,
‘Abu Abdullah-asws was asked about the one with sexual impurity who washed, so the water trickles from the ground into the container. He-asws said: ‘There is no problem. This is from what Allah-azwj Exalted Said: He Chose you and did not Make any hardship upon you in the Religion [22:78].[136]
16- يب، تهذيب الأحكام كا، الكافي عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع تَابِعْ بَيْنَ الْوُضُوءِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ ابْدَأْ بِالْوَجْهِ ثُمَّ بِالْيَدَيْنِ ثُمَّ امْسَحِ الرَّأْسَ وَ الرِّجْلَيْنِ وَ لَا تُقَدِّمَنَّ شَيْئاً بَيْنَ يَدَيْ شَيْءٍ تُخَالِفْ مَا أُمِرْتَ بِهِ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ ابْدَأْ بِمَا بَدَأَ اللَّهُ عَزَّ وَ جَلَّ بِهِ
‘Tahzeeb Al Ahkam’, (and) ‘Al Kafi’ – Ali, from his father, and Muhammad Bin Ismail, from Al Fazal Bin Shazan altogether, from Hamad, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Continuation between the Wudu (ablution) – just as Allah-azwj Mighty and Majestic Said – Begin with the face, then with the two hands, then wipe the head and the two legs, and do not bring forward anything in front of anything, you would be opposing what I-asws am instructing with’ – and the crux of the Hadeeth is that he-asws said: ‘Begin with what Allah-azwj Mighty and Majestic Began with’’.[137]
17- يب، تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لَهُ الرَّجُلُ يَنَامُ وَ إِنْ حُرِّكَ إِلَى جَنْبِهِ شَيْءٌ لَمْ يَعْلَمْ بِهِ
‘Tahzeeb Al Ahkam’ – Al Husayn Bin Saeed, from Hamad, from Hareyz, from Zurara who said,
‘I said to him-asws, ‘The man sleeps, and if something moves to his side he does not know of it?’
قَالَ لَا حَتَّى يَسْتَيْقِنَ أَنَّهُ قَدْ نَامَ فَإِنَّهُ عَلَى يَقِينٍ مِنْ وُضُوئِهِ وَ لَا يَنْقُضُ الْيَقِينَ بِالشَّكِّ وَ لَكِنْ يَنْقُضُهُ بِيَقِينٍ آخَرَ وَ الْحَدِيثُ مُخْتَصَرٌ
He-asws said: ‘No, until he is certain that he had slept, for he would be upon certainty of his Wudu (ablution), and the certain cannot be broken ever by the doubt, but it can be broken by another certainty’’.[138]
18- ختص، الإختصاص قَالَ أَبُو عَبْدِ اللَّهِ ع رُفِعَ عَنْ هَذِهِ الْأُمَّةِ سِتٌّ الْخَطَأُ وَ النِّسْيَانُ وَ مَا اسْتُكْرِهُوا عَلَيْهِ وَ مَا لَا يَعْلَمُونَ وَ مَا لَا يُطِيقُونَ وَ مَا اضْطُرُّوا إِلَيْهِ
‘Al Ikhtisas’ – Abu Abdullah-asws said: ‘Six (penalties) have been Raised from this community – the mistake, and the forgetfulness, and what he has been coerced upon, and what he does not know, and what he cannot endure, and what he is desperate to it’’.[139]
19- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيٍّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأَشْيَاءُ مُطْلَقَةٌ مَا لَمْ يَرِدْ عَلَيْكَ أَمْرٌ وَ نَهْيٌ وَ كُلُّ شَيْءٍ يَكُونُ فِيهِ حَلَالٌ وَ حَرَامٌ فَهُوَ لَكَ حَلَالٌ أَبَداً مَا لَمْ تَعْرِفِ الْحَرَامَ مِنْهُ فَتَدَعَهُ
‘Al Amaali’ of the Sheykh Al Tusi – Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ali Bin Habshy, from Al Abbas Bin Muhammad Bin Al Husayn, from his father, from Safwan Bin Yahya, from Al Husayn Bin Abu Gazdar, from his father,
‘From Abu Abdullah-asws having said: ‘The things are absolute (straightforward) what has not come to you of its order or its forbiddance; and everything in which happens to be a Permissible and a Prohibition, so it is Permissible for you for ever for as long as you do not recognise the Prohibition from it, so you would leave it (of your own accord)’’.[140]
20- يه، من لا يحضره الفقيه رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: كُلُّ شَيْءٍ مُطْلَقٌ حَتَّى يَرِدَ فِيهِ نَهْيٌ
It is reported from Al-Sadiq-asws having said: ‘Everything is absolute (straightforward) until a forbiddance comes regarding it’’.[141]
21- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُهُ عَزَّ وَ جَلَ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ
‘Man La Yahzar Al Faqeeh’ – The number, from Sahl, from Al-Hassan Bin Mahboub, from Abdul Aziz Al Abdy, from Ubeyd Bin Zurara who said,
‘I said to Abu Abdullah-asws, ‘The Words of the Mighty and Majestic: therefore whoever of you is present in the Month, so let him Fast during it [2:185].
قَالَ مَا أَبْيَنَهَا مَنْ شَهِدَ فَلْيَصُمْهُ وَ مَنْ سَافَرَ فَلَا يَصُمْهُ
He-asws said: ‘‘How clear it is! The one who is present, so let him Fast it, and the one who is travelling, so he should not Fast it’’.[142]
22- كا، الكافي يب، تهذيب الأحكام الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نُرِيدُ أَنْ نَتَعَجَّلَ السَّيْرَ وَ كَانَتْ لَيْلَةُ النَّفْرِ حِينَ سَأَلْتُهُ فَأَيَّ سَاعَةٍ نَنْفِرُ
‘Al Kafi’ (and) ‘Tahzeeb Al Ahkaam’ – The number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Abu Ayoub who said,
‘I said to Abu Abdullah-asws, ‘We wanted to hasten the travel, and it was the night departure, where I asked him-asws, ‘Which time should we depart?’
فَقَالَ لِي أَمَّا الْيَوْمَ الثَّانِيَ فَلَا تَنْفِرْ حَتَّى تَزُولَ الشَّمْسُ وَ كَانَتْ لَيْلَةُ النَّفْرِ فَأَمَّا الْيَوْمَ الثَّالِثَ فَإِذَا ابْيَضَّتِ الشَّمْسُ فَانْفِرْ عَلَى كِتَابِ اللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ
He-asws said to me: ‘As for the second day, do not depart until the sun (starts to) decline, and it was the night of departure; and as for the third day, o when the sun whitens, depart upon the Blessings of Allah-azwj, for Allah-azwj, Majestic is His-azwj Praise is Saying [2:203] then whoever hastens off in two days, there is no sin on him, and whoever remains behind, there is no sin on him.
فَلَوْ سَكَتَ لَمْ يَبْقَ أَحَدٌ إِلَّا تَعَجَّلَ وَ لَكِنَّهُ قَالَ وَ مَنْ تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ
Had he Remained Silent, no one would have remained except that he would have hastened, but He-azwj Said and whoever remains behind, there is no sin on him’.[143]
23- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ فِي عِدَّتِهَا بِجَهَالَةٍ أَ هِيَ مِمَّنْ لَا تَحِلُّ لَهُ أَبَداً
‘Al Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, and Muhammad Bin Ismail, from Al Fazal Ibn Shazan, altogether from Safwan, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Ibrahim-asws (7th Imam-asws), he (the narrator) said, ‘I asked him-asws about the man who marries the woman during her waiting period out of ignorance, is she from the ones who are not Permissible for him, ever?’
فَقَالَ لَهُ أَمَّا إِذَا كَانَ بِجَهَالَةٍ فَلْيَتَزَوَّجْهَا بَعْدَ مَا تَنْقَضِي عِدَّتُهَا وَ قَدْ يُعْذَرُ النَّاسُ فِي الْجَهَالَةِ بِمَا هُوَ أَعْظَمُ مِنْ ذَلِكَ
He-asws said: ‘No. If he was ignorant, so let him marry her after she had observed her waiting period, and the people are excused in the ignorance with what is greater than that’.
فَقُلْتُ بِأَيِّ الْجَهَالَتَيْنِ يُعْذَرُ بِجَهَالَتِهِ أَنْ يَعْلَمَ أَنَّ ذَلِكَ مُحَرَّمٌ عَلَيْهِ أَمْ بِجَهَالَتِهِ أَنَّهَا فِي عِدَّةٍ
I said, ‘By which of the two ignorances is he excused, with his ignorance of knowing that she is Prohibited unto him, or with his ignorance that she was in her waiting period?’
فَقَالَ إِحْدَى الْجَهَالَتَيْنِ أَهْوَنُ مِنَ الْأُخْرَى الْجَهَالَةُ بِأَنَّ اللَّهَ حَرَّمَ ذَلِكَ عَلَيْهِ وَ ذَلِكَ بِأَنَّهُ لَا يَقْدِرُ عَلَى الِاحْتِيَاطِ مَعَهَا
He-asws said: ‘One of the two ignorance which is lesser than the other ignorance, that Allah-azwj has Prohibited that upon him, and that he is not able upon the precaution with her’.
فَقُلْتُ فَهُوَ فِي الْأُخْرَى
I said, ‘So he is excused in the other?’
مَعْذُورٌ قَالَ نَعَمْ إِذَا انْقَضَتْ عِدَّتُهَا فَهُوَ مَعْذُورٌ فِي أَنْ يَتَزَوَّجَهَا
He-asws said: ‘Yes, when she has observed her waiting period, so he is excused therein he can marry her’.
فَقُلْتُ فَإِنْ كَانَ أَحَدُهُمَا مُتَعَمِّداً وَ الْآخَرُ بِجَهْلٍ
I said, ‘Supposing one of the two was deliberate, and the other one was ignorant?’
فَقَالَ الَّذِي تَعَمَّدَ لَا يَحِلُّ لَهُ أَنْ يَرْجِعَ إِلَى صَاحِبِهِ أَبَداً
He-asws said: ‘The one who was deliberate, it would not be Permissible for him that he returns to his companion, ever’’.[144]
24- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ السَّيَّارِيِّ قَالَ: سَأَلَ ابْنُ أَبِي لَيْلَى مُحَمَّدَ بْنَ مُسْلِمٍ فَقَالَ لَهُ أَيَّ شَيْءٍ تَرْوُونَ عَنْ أَبِي جَعْفَرٍ ع فِي الْمَرْأَةِ لَا يَكُونُ عَلَى رَكَبِهَا شَعْرٌ أَ يَكُونُ ذَلِكَ عَيْباً
‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Sayyari who said, ‘
‘Ibn Abu Layli asked Muhammad Bin Muslim, he said to him, ‘Which thing are you reporting from Abu Ja’far-asws regarding the woman who does not happen to have any hair upon her private part, would that happen to be a defect?’
فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ أَمَّا هَذَا نَصّاً فَلَا أَعْرِفُهُ وَ لَكِنْ حَدَّثَنِي أَبُو جَعْفَرٍ عَنْ أَبِيهِ- عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ كُلُّ مَا كَانَ فِي أَصْلِ الْخِلْقَةِ فَزَادَ أَوْ نَقَصَ فَهُوَ عَيْبٌ
Muhammad Bin Muslim said to him, ‘As for this provision, I do not recognise it. But Abu Ja’far-asws narrated to me, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Everything what was in the original creation, any increase or reduction (from it), would be a defect’.
فَقَالَ لَهُ ابْنُ أَبِي لَيْلَى حَسْبُكَ ثُمَّ رَجَعَ
Ibn Abu Layli said to him, ‘You have sufficed me’. Then he returned’’.[145]
25- كا، الكافي يب، تهذيب الأحكام عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ ص حِينَ فَرَغَ مِنْ طَوَافِهِ وَ رَكْعَتَيْهِ قَالَ ابْدَءُوا بِمَا بَدَأَ اللَّهُ بِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الصَّفا وَ الْمَرْوَةَ مِنْ شَعائِرِ اللَّهِ
‘Al Kafi’ – Ali, from his father, from Ibn AbuUmeyr and Muhammad Bin Ismail, from Al Fazl Ibn Shazan, from Safwan, and Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws, that Rasool-Allah-saww, when he-saww was free from performing his-saww Tawaaf (of the Kaaba) and his-saww two Cycles (of Salat), said: ‘Begin with what Allah-azwj Began with. Allah-azwj Mighty and Majestic is Saying: Surely Al Safa and Al Marwa are among the Rituals of Allah [2:158]’’’.[146]
26- يه، من لا يحضر الفقيه بِأَسَانِيدِهِ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمَا قَالا قُلْنَا لِأَبِي جَعْفَرٍ ع مَا تَقُولُ فِي الصَّلَاةِ فِي السَّفَرِ كَيْفَ هِيَ وَ كَمْ هِيَ
‘Man La Yahzar Al Faqeeh’ – By his chain from Zurara and Muhammad Bin Muslim who both said,
‘We said to Abu Ja’far-asws, ‘What are you-asws saying with regards to the travel Salat, how is it, and how much is it?’
فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ إِذا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَقْصُرُوا مِنَ الصَّلاةِ فَصَارَ التَّقْصِيرُ فِي السَّفَرِ وَاجِباً كَوُجُوبِ التَّمَامِ فِي الْحَضَرِ
He-asws said: ‘Allah-azwj Mighty and Majestic is Saying And when you go forth in the land, so there isn’t any blame on you if you shorten from the Salat [4:101] – thus the shortening during the travel is as obligatory as the complete during the staying (not travelling)’.
قَالا قُلْنَا لَهُ إِنَّمَا قَالَ عَزَّ وَ جَلَ فَلَيْسَ عَلَيْكُمْ جُناحٌ وَ لَمْ يَقُلْ افْعَلُوا فَكَيْفَ أَوْجَبَ ذَلِكَ
They both said, ‘We said to him-asws, ‘But, Allah-azwj Mighty and Majestic Says there isn’t any blame on you [4:101], and does not Say “Do it!” So how can it be as Obligatory as the complete during the staying?’
فَقَالَ ع أَ وَ لَيْسَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي الصَّفَا وَ الْمَرْوَةِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِما
He-asws said: ‘Or has not Allah-azwj Mighty and Majestic Said Surely Al-Safa and Al-Marwa are among the Rituals of Allah; so whoever performs Hajj of the House or Umrah, there is no blame on him if he goes does Tawaaf of both of them [2:158].
أَ لَا تَرَوْنَ أَنَّ الطَّوَافَ بِهِمَا وَاجِبٌ مَفْرُوضٌ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ ذَكَرَهُ فِي كِتَابِهِ وَ صَنَعَهُ نَبِيُّهُ ص وَ كَذَلِكَ التَّقْصِيرُ فِي السَّفَرِ شَيْءٌ صَنَعَهُ النَّبِيُّ ص وَ ذَكَرَهُ اللَّهُ تَعَالَى فِي كِتَابِهِ الْحَدِيثَ
Are you not seeing that performing Tawaaf of both of them is an Imposed Obligation, because Allah-azwj Mighty and Majestic Mentions it in His-azwj Book, and His-azwj Prophet-saww did it? And similar to that is the shortening (of the Salat) during the travel, a thing which the Prophet-saww did it, and Allah-azwj the Exalted Mentioned it in His-azwj Book’ – the Hadeeth’.[147]
27- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ سَمُرَةَ بْنَ جُنْدَبٍ كَانَ لَهُ عَذْقٌ فِي حَائِطٍ لِرَجُلٍ مِنَ الْأَنْصَارِ وَ كَانَ مَنْزِلُ الْأَنْصَارِيِّ بِبَابِ الْبُسْتَانِ فَكَانَ يَمُرُّ بِهِ إِلَى نَخْلَتِهِ وَ لَا يَسْتَأْذِنُ فَكَلَّمَهُ الْأَنْصَارِيُّ أَنْ يَسْتَأْذِنَ إِذَا جَاءَ فَأَبَى سَمُرَةُ
‘Al Kafi’ – The number, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Bakeyr, from Zurara,
‘From Abu Ja’far-asws having said: ‘Samurat Bin Jundab had a tree in a garden of a man from the Helpers, and the house of the Helper was at the gate of the garden, and he (Samurat) used to pass by it to his palm tree, and he would not seek permission. The Helper spoke to him that he should seek permission whenever he comes. But, Samurat refused.
فَلَمَّا تَأَبَّى جَاءَ الْأَنْصَارِيُّ إِلَى رَسُولِ اللَّهِ ص فَشَكَا إِلَيْهِ وَ خَبَّرَهُ الْخَبَرَ فَأَرْسَلَ إِلَيْهِ رَسُولُ اللَّهِ ص وَ خَبَّرَهُ بِقَوْلِ الْأَنْصَارِيِّ وَ مَا شَكَا وَ قَالَ إِذَا أَرَدْتَ الدُّخُولَ فَاسْتَأْذِنْ فَأَبَى-
When the Helper went over to Rasool-Allah-saww, he complained to him-saww and informed him-saww of the news. Rasool-Allah-saww sent a messenger to him and informed him with the words of the Helper, and what he had complained with, and said: ‘If you intend the entry, so seek permission’. But he refused.
فَلَمَّا أَبَى سَاوَمَهُ حَتَّى بَلَغَ مِنَ الثَّمَنِ مَا شَاءَ اللَّهُ فَأَبَى أَنْ يَبِيعَ فَقَالَ لَكَ بِهَا عَذْقٌ مُذَلَّلٌ فِي الْجَنَّةِ فَأَبَى أَنْ يَقْبَلَ
When he refused, he-saww bargained with him until it reached from the price what Allah-azwj so Desired. But he (still) refused to sell it. So he-saww said: ‘For you would be a tree extended to you in the Paradise’ – but he refused to accept.
فَقَالَ رَسُولُ اللَّهِ ص لِلْأَنْصَارِيِّ اذْهَبْ فَاقْلَعْهَا وَ ارْمِ بِهَا إِلَيْهِ فَإِنَّهُ لَا ضَرَرَ وَ لَا ضِرَارَ
Rasool-Allah-saww said to the Helper: ‘Go and uproot it and throw it at him, for there should neither be harm nor a harm caused’’.[148]
Note –
كا، الكافي عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ عَنْهُ ص مِثْلَهُ وَ فِيهِ فَقَالَ رَسُولُ اللَّهِ ص إِنَّكَ رَجُلٌ مُضَارٌّ وَ لَا ضَرَرَ وَ لَا ضِرَارَ عَلَى مُؤْمِنٍ
‘Al Kafi’ – Ali Bin Muhammad Bin Bundar, from Al Barqy, from his father, from one of our companions, from Ibn Muskan, from Zurara,
From him-asws, similar to it, and in it, ‘Rasool-Allah-saww said: ‘You are a harmful man, and there is neither be harm nor harm caused upon a believer’.
28- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَضَى رَسُولُ اللَّهِ ص بَيْنَ أَهْلِ الْمَدِينَةِ فِي مَشَارِبِ النَّخْلِ أَنَّهُ لَا يُمْنَعْ نَقْعُ الشَّيْءِ وَ قَضَى بَيْنَ أَهْلِ الْبَادِيَةِ أَنَّهُ لَا يُمْنَعْ فَضْلُ مَاءٍ لِيُمْنَعَ بِهِ فَضْلُ كَلَإٍ وَ قَالَ لَا ضَرَرَ وَ لَا ضِرَارَ
‘Al Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah Bin Hilal, from Aqaba Ibn Khalid,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww judged between the people of Al Medina regarding watering the palm tree the one cannot prevent soaking the thing; and he-saww judged the people of the valleys that one cannot prevent the excess water to prevent the excess of the harbour, and he-saww said: ‘There should neither be harm nor a harm caused’’.[149]
29- وَ رَوَى الشَّيْخُ رَحِمَهُ اللَّهُ فِي كِتَابِ الْغَيْبَةِ، وَ أَحْمَدُ بْنُ أَبِي طَالِبٍ الطَّبْرِسِيُّ وَ أَبُو عَلِيٍّ الطَّبْرِسِيُّ بِأَسَانِيدِهِمُ الْمُعْتَبَرَةِ أَنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيَّ كَتَبَ إِلَى النَّاحِيَةِ الْمُقَدَّسَةِ فَسَأَلَ عَنِ الْمُصَلِّي إِذَا قَامَ مِنَ التَّشَهُّدِ الْأَوَّلِ لِلرَّكْعَةِ الثَّالِثَةِ هَلْ يَجِبُ عَلَيْهِ أَنْ يُكَبِّرَ فَإِنَّ بَعْضَ أَصْحَابِنَا قَالَ لَا يَجِبُ عَلَيْهِ التَّكْبِيرُ وَ يُجْزِيهِ أَنْ يَقُولَ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ أَقُومُ وَ أَقْعُدُ
It is reported by the sheykh, may Allah-azwj Mercy him, in the book Al Ghaybat, and Ahmad Bin Abu Talib Al Tabarsee, and Abu Ali Al Tabarsee, by their reliable chains that,
‘Muhammad Bin Abdullah Bin Ja’far Al-Humeyri wrote to the Holy Place (of Imam-asws and asked about the one praying Salat when he stands from the first Tashahhud for the third Cycle, it is Obligatory upon him that he says Takbeer? One of our companions said, ‘The Takbeer is not Obligatory upon him and it would suffice him if he is saying, ‘By the Might of Allah-azwj and His-azwj Strength, I stand and I sit’’.
فَخَرَجَ الْجَوَابُ أَنَّ فِيهِ حَدِيثَيْنِ أَمَّا أَحَدُهُمَا فَإِنَّهُ إِذَا انْتَقَلَ مِنْ حَالَةٍ إِلَى حَالَةٍ أُخْرَى فَعَلَيْهِ تَكْبِيرٌ وَ أَمَّا الْآخَرُ فَإِنَّهُ رُوِيَ أَنَّهُ إِذَا رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ الثَّانِيَةِ فَكَبَّرَ ثُمَّ جَلَسَ ثُمَّ قَامَ فَلَيْسَ عَلَيْهِ لِلْقِيَامِ بَعْدَ الْقُعُودِ تَكْبِيرٌ وَ كَذَلِكَ التَّشَهُّدُ الْأَوَّلُ يَجْرِي هَذَا الْمَجْرَى وَ بِأَيِّهِمَا أَخَذْتَ مِنْ بَابِ التَّسْلِيمِ كَانَ صَوَاباً
The answer emerged: ‘There are two Hadeeth regarding it – As for one of them, when he transfers from a state to another state, then upon him is the Takbeer, and as for another, it is reported that when he raises his head from the second Sajdah, so he should recite Takbeer then be seated. Then he should stand, so there isn’t a Takbeer upon him for the standing after the sitting. And similar to that is the first Tashahhud, this flows with this flow, and with whichever of the two you take with, from the door of submission, it would be correct’’.[150]
30- يه، من لا يحضر الفقيه عَنِ النَّبِيِّ ص الْمُسْلِمُونَ عِنْدَ شُرُوطِهِمْ
‘Man La Yahzar Al Faqeeh’ – From the Prophet-saww: ‘The Muslims are with their stipulations’’.[151]
31 كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ وَ جاهِدُوا فِي اللَّهِ حَقَّ جِهادِهِ هُوَ اجْتَباكُمْ وَ ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ فَقَالَ فِي الصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْخَيْرِ أَنْ تَفْعَلُوهُ
The book of Aasim Bin Humeyd, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: O you who believe! Perform Ruku and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77] And strive hard in (the Way of) Allah, with a striving which He is Rightful of. He Chose you and did not Make any hardship upon you in the Religion [22:78]. He-asws said: ‘With regards to the Salat, and the Zakat, and the Fasts, and the ‘good’ is that you do it’’.[152]
32- كا، الكافي يب، تهذيب الأحكام أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع عَثَرْتُ فَانْقَطَعَ ظُفُرِي فَجَعَلْتُ عَلَى إِصْبَعِي مَرَارَةً فَكَيْفَ أَصْنَعُ بِالْوُضُوءِ
‘Kafi’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Al-Hassan Bin Rabat, from Abdul A’ala, a slave of the family of Saam who said,
‘I said to Abu Abdullah-asws, ‘I stumble and my nail gets cut off and it come to be in my finger repeatedly, so how should I deal with the Wudu (ablution)?’
قَالَ تُعْرَفُ هَذَا وَ أَشْبَاهُهُ مِنْ كِتَابِ اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَ ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ امْسَحْ عَلَيْهِ
He-asws said: ‘Recognise this and the like of this from the Book of Allah-azwj Mighty and Majestic: and did not Make any hardship upon you in the Religion [22:78]. Wipe over it’’.[153]
33- يب، تهذيب الأحكام الْمُفِيدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ أَبِي الْوَرْدِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ أَبَا ظَبْيَانَ حَدَّثَنِي أَنَّهُ رَأَى عَلِيّاً ع أَرَاقَ الْمَاءَ ثُمَّ مَسَحَ عَلَى الْخُفَّيْنِ
Al Mufeed, from Ahmad Bin Muhammad, from his father, from Ibn Aban, from Al Husayn Bin Saeed, from Fazalat, from Hamad Bin Usman, from Muhammad Bin Al Numan, from Abu Al Warad who said,
‘I said to Abu Ja’far-asws, ‘Abu Zabyan narrated to me that he saw Ali-asws shed the water and wipe upon the two socks’.
فَقَالَ كَذَبَ أَبُو ظَبْيَانَ أَ مَا بَلَغَكَ قَوْلُ عَلِيٍّ ع فِيكُمْ سَبَقَ الْكِتَابُ الْخُفَّيْنِ
He-asws said: ‘Abu Zabyan lied! Haven’t the Words of Ali-asws reached among you all: ‘The two socks preceded the Book’?’
فَقُلْتُ فَهَلْ فِيهِمَا رُخْصَةٌ
I said, ‘Is there permission regarding these?’
قَالَ لَا إِلَّا مِنْ عَدُوٍّ تَتَّقِيهِ أَوْ ثَلْجٍ تَخَافُ عَلَى رِجْلَيْكَ
He-asws said: ‘No, except from an enemy you fear (out of Taqiyya (dissimulation)), or if you fear the snow upon your legs’’.[154]
34- يب، تهذيب الأحكام بِسَنَدٍ فِيهِ جَهَالَةٌ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ مَيِّتٍ وَ جُنُبٍ اجْتَمَعَا وَ مَعَهُمَا مِنَ الْمَاءِ مَا يَكْفِي أَحَدَهُمَا أَيُّهُمَا يَغْتَسِلُ بِهِ
‘Tahzeeb Al Ahkaam’ – By a chain in which is unknown who said,
‘I asked Abu Al-Hassan-asws about a deceased and one with sexual impurity, and with them is water which can only suffice one of the two, which of them would be washed with it?’
قَالَ إِذَا اجْتَمَعَتْ سُنَّةٌ وَ فَرِيضَةٌ بُدِئَ بِالْفَرْضِ
He-asws said: ‘When a Sunnah and an Obligation gather, begin with the Obligatory’’.[155]
35- يب، تهذيب الأحكام الصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَمَّنْ رَوَاهُ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: قُلْتُ هَلْ عَلَى الْمَرْأَةِ غُسْلٌ مِنْ جَنَابَتِهَا إِذَا لَمْ يَأْتِهَا الرَّجُلُ
‘Tahzeeb Al Ahkaam’ – Al Saffar, from Ibrahim Bin Hashim, from Nuh Bin Shuayb, from the one who reported it, from Ubeyd Bin Zurara who said,
‘I said, ‘Is there upon the woman a washing from her sexual impurity when the man did not come to her?’
قَالَ لَا وَ أَيُّكُمْ يَرْضَى أَنْ يَرَى وَ يَصْبِرُ عَلَى ذَلِكَ أَنْ يَرَى ابْنَتَهُ أَوْ أُخْتَهُ أَوْ أَمَتَهُ أَوْ زَوْجَتَهُ أَوْ أَحَداً مِنْ قَرَابَتِهِ قَائِمَةً تَغْتَسِلُ فَيَقُولَ مَا لَكِ فَتَقُولَ احْتَلَمْتُ وَ لَيْسَ لَهَا بَعْلٌ
He-asws said: ‘No, and which one of you would be pleased that he sees and be patient upon that, if he were to see either his daughter, or his sister, or his mother, or his wife, or anyone from his near ones standing, washing, so he is saying, ‘What is the matter with you?’, and she says, ‘I had a wet dream’, and there isn’t a husband for her?’
ثُمَّ قَالَ لَا لَيْسَ عَلَيْهِنَّ ذَاكَ وَ قَدْ وَضَعَ اللَّهُ ذَلِكَ عَلَيْكُمْ قَالَ تَعَالَى وَ إِنْ كُنْتُمْ جُنُباً فَاطَّهَّرُوا وَ لَمْ يَقُلْ ذَلِكَ لَهُنَ
Then he-asws said: ‘No, that isn’t upon them (women), and Allah-azwj has Clarified that upon you all. The Exalted Said: and if you are with sexual impurity then clean yourselves [5:6], and did not Say that to them’’.[156]
36- يب، تهذيب الأحكام ابْنُ أَبِي جِيدٍ عَنِ ابْنِ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: سُئِلَ أَحَدُهُمَا ع عَنْ رَجُلٍ بَدَأَ بِيَدِهِ قَبْلَ وَجْهِهِ وَ بِرِجْلَيْهِ قَبْلَ يَدَيْهِ
‘Tahzeeb Al Ahkaam’ – Ibn Abu Humeyd, from Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,
‘One of the two (5th or 6th Imam-asws) was asked about a man who begins (his Wudu) with his hands before his face, and with his legs before his hands.
قَالَ يَبْدَأُ بِمَا بَدَأَ اللَّهُ وَ لْيُعِدْ عَلَى مَا كَانَ
He-asws said: ‘He should begin with what Allah-azwj (Told him to) begin with, and let him repeat upon what has happened’’.[157]
37- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ مَمْلُوكٍ تَزَوَّجَ بِغَيْرِ إِذْنِ سَيِّدِهِ
‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the slave marrying without permission of his master.
فَقَالَ ذَاكَ إِلَى سَيِّدِهِ إِنْ شَاءَ أَجَازَهُ وَ إِنْ شَاءَ فَرَّقَ بَيْنَهُمَا
He-asws said: ‘That is his master, if he so desires, he allows him, and if he so desires, he effects separation between them’.
قُلْتُ أَصْلَحَكَ اللَّهُ إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ وَ إِبْرَاهِيمَ النَّخَعِيَّ وَ أَصْحَابَهُمَا يَقُولُونَ إِنَّ أَصْلَ النِّكَاحِ فَاسِدٌ وَ لَا يَحِلُّ بِإِجَازَةِ السَّيِّدِ لَهُ
I said, ‘May Allah-azwj Keep you-asws well! Al-Hakam Bin Uteyba, and Ibrahim Al-Nakahie and their companions are saying that the original marriage is spoilt and there is no solution with the permission of the master for him’.
فَقَالَ أَبُو جَعْفَرٍ ع إِنَّهُ لَمْ يَعْصِ اللَّهَ إِنَّمَا عَصَى سَيِّدَهُ فَإِذَا أَجَازَهُ فَهُوَ لَهُ جَائِزٌ
Abu Ja’far-asws said: ‘He (the slave) did not disobey Allah-azwj. But rather, he disobeyed his master. So when allows it, if would be allowable for him’’.[158]
38- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: قَالَ لِي أَبُو الْحَسَنِ الرِّضَا ع يَا أَبَا مُحَمَّدٍ مَا تَقُولُ فِي رَجُلٍ يَتَزَوَّجُ نَصْرَانِيَّةً عَلَى مُسْلِمَةٍ
‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Al-Hassan Bin Al Jaham who said,
‘Abu Al-Hassan Al-Reza-asws said to me: ‘O Abu Muhammad! What are you saying regarding a man who marries a Christian woman on top of a Muslim woman?’
تُ جُعِلْتُ فِدَاكَ وَ مَا قَوْلِي بَيْنَ يَدَيْكَ
I said, ‘May I be sacrificed for you-asws! And what is my word in front of you-asws?’
قُلْ قَالَ لَتَقُولَنَّ فَإِنَّ ذَلِكَ يُعْلَمُ بِهِ قَوْلِي
He-asws said: ‘You should say, for by that my-asws word would be known’.
قُلْتُ لَا يَجُوزُ تَزْوِيجُ النَّصْرَانِيَّةِ عَلَى مُسْلِمَةٍ وَ عَلَى غَيْرِ مُسْلِمَةٍ
I said, ‘It is not allowed to marry a Christian woman on top of a Muslim woman and upon a non-Muslim woman’.
قَالَ وَ لِمَ
He-asws said: ‘And why?’
قُلْتُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لا تَنْكِحُوا الْمُشْرِكاتِ حَتَّى يُؤْمِنَ
I said, ‘Due to the Words of Allah-azwj Mighty and Majestic: And do not marry the Mushrik women until they believe [2:221]’.
قَالَ فَمَا تَقُولُ فِي هَذِهِ الْآيَةِ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ
He-asws said: ‘What are you saying regarding this Verse: and the chaste ones from the believing women and the chaste ones from those Given the Book from before you [5:5]?’
قُلْتُ فَقَوْلُهُ وَ لا تَنْكِحُوا الْمُشْرِكاتِ نَسَخَتْ هَذِهِ الْآيَةَ فَتَبَسَّمَ ثُمَّ سَكَتَ
I said, ‘So His-azwj Words: And do not marry the Mushrik women [2:221] have Abrogated this Verse?’ He-asws smiled, then was silent’’.[159]
39- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَنْبَغِي نِكَاحُ أَهْلِ الْكِتَابِ
‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ahmad Bin Umar, from Dorost Al Wasity, from Ibn Ra’ib, from Zurara,
‘From Abu Ja’far-asws having said: ‘It is not befitting to marry the People of the Book (Jews and Christians)’.
قُلْتُ جُعِلْتُ فِدَاكَ وَ أَيْنَ تَحْرِيمُهُ
I said, ‘May I be sacrificed for you-asws! And where is its Prohibition?’
قَالَ قَوْلُهُ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ
He-asws said: ‘His-azwj Words: And do not hold on to the marriages of the Kafirs [60:10]’’.[160]
40- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ فَقَالَ هَذِهِ مَنْسُوخَةٌ بِقَوْلِهِ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ
‘Al Kafi’ – Ali, from his father, from Ibn Mahboub, from Ibn Ra’ib, from Zurara who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: and the chaste ones from those Given the Book from before you [5:5]. He-asws said: ‘This is Abrogated by His-azwj Words: And do not hold on to the marriages of the Kafirs [60:10]’’.[161]
41- يب، تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَذْيِ فَأَمَرَنِي بِالْوُضُوءِ مِنْهُ ثُمَّ أَعَدْتُ عَلَيْهِ سَنَةً أُخْرَى فَأَمَرَنِي بِالْوُضُوءِ مِنْهُ وَ قَالَ إِنَّ عَلِيّاً ع أَمَرَ الْمِقْدَادَ أَنْ يَسْأَلَ رَسُولَ اللَّهِ ص وَ اسْتَحْيَا أَنْ يَسْأَلَهُ
‘Tahzeeb Al Ahkaam – Al Husayn Bin Saeed, from Muhammad Bin Ismail,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the pre-seminal fluid, so he-asws instructed me with performing the Wudu (ablution) from it. Then I repeated another Sunnah upon him-asws, and he-asws instructed me with the Wudu from it, and said: ‘Ali-asws instructed Al-Miqdad-ra that hear ask Rasool-Allah-saww an he-asws was too embarrassed from asking him-saww’.
فَقَالَ فِيهِ الْوُضُوءُ
He-saww said: ‘There is the Wudu in it’.
فَقُلْتُ وَ إِنْ لَمْ أَتَوَضَّأْ
I said, ‘And if I do not do Wudu?’
قَالَ لَا بَأْسَ بِهِ
He-asws said: ‘There is no problem with it’’.[162]
42- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: لَوْ لَمْ يُحَرَّمْ عَلَى النَّاسِ أَزْوَاجُ النَّبِيِّ ص لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَ لا أَنْ تَنْكِحُوا أَزْواجَهُ مِنْ بَعْدِهِ أَبَداً حُرِّمَ عَلَى الْحَسَنِ وَ الْحُسَيْنِ ع بِقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى اسْمُهُ وَ لا تَنْكِحُوا ما نَكَحَ آباؤُكُمْ مِنَ النِّساءِ وَ لَا يَصْلُحُ لِلرَّجُلِ أَنْ يَنْكِحَ امْرَأَةَ جَدِّهِ
‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) having said: ‘If the wives of the Prophet-saww had not been Prohibited unto the people due to the Words of Allah-azwj Mighty and Majestic: And it was not for you that you should hurt Rasool-Allah, nor that you marry his wives from after him, ever! [33:53], (it would still) be Prohibited unto Al-Hassan-asws and Al-Husayn-asws by the Words of Allah-azwj Blessed and Exalted be His-azwj Name: And you cannot marry from the women whom your fathers married [4:22], and it is not correct for the man that he marries a wife of his grandfather’’.[163]
43- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّما أَنْتَ مُنْذِرٌ وَ لِكُلِّ قَوْمٍ هادٍ فَقَالَ رَسُولُ اللَّهِ ص الْمُنْذِرُ وَ عَلِيٌّ ع الْهَادِي يَا أَبَا مُحَمَّدٍ هَلْ مِنْ هَادٍ الْيَوْمَ
‘Al Kafi’ – Al Husayn Bin Muhammad, from Al Moalla, from Muhammad Bin Jamhour, from Muhammad Bin Ismail, from Sa’dan, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘But rather, you are a Warner, and for every people there is a Guide [13:7]. So, he-asws said: ‘Rasool-Allah-saww – the Warner, and Ali-asws – the Guide. O Abu Muhammad! Is there one who is a guide today?’
قُلْتُ بَلَى جُعِلْتُ فِدَاكَ مَا زَالَ مِنْكُمْ هَادٍ مِنْ بَعْدِ هَادٍ حَتَّى دُفِعَتْ إِلَيْكَ
I said, ‘Yes, may I be scarified for you-asws! There has not ceased to be a Guide from you-asws, after a Guide, until it was handed over to you-asws’.
فَقَالَ رَحِمَكَ اللَّهُ يَا أَبَا مُحَمَّدٍ لَوْ كَانَتْ إِذَا نَزَلَتْ آيَةٌ عَلَى رَجُلٍ ثُمَّ مَاتَ ذَلِكَ الرَّجُلُ مَاتَتِ الْآيَةُ مَاتَ الْكِتَابُ وَ السُّنَّةُ وَ لَكِنَّهُ حَيٌّ يَجْرِي فِيمَنْ بَقِيَ كَمَا جَرَى فِيمَنْ مَضَى
He-asws said: ‘May Allah-azwj have Mercy on you, O Abu Muhammad! If it had been so when a Verse is Revealed upon a man, then that man dies, the Verse, and the Book and the Sunnah would die (as well). But, he (the Guide) is alive, flowing among the ones who remain, just as it flowed among the past ones-asws’’.[164]
44- ع، علل الشرائع سَيَأْتِي عَنِ الرِّضَا عَنْ أَبِيهِ ع أَنَّ رَجُلًا سَأَلَ أَبَا عَبْدِ اللَّهِ ع مَا بَالُ الْقُرْآنِ لَا يَزْدَادُ عَلَى النَّشْرِ وَ الدَّرْسِ إِلَّا غَضَاضَةً
‘Ilal Al Sharaie’ – From Al-Reza-asws, from his-asws father-asws: ‘A man asked Abu Abdullah-asws, ‘What is the matter the Quran does not increase upon the publicising and the teaching except for freshness?’
فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَجْعَلْهُ لِزَمَانٍ دُونَ زَمَانٍ وَ لِنَاسٍ دُونَ نَاسٍ فَهُوَ فِي كُلِّ زَمَانٍ جَدِيدٌ وَ عِنْدَ كُلِّ قَوْمٍ غَضٌّ إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘Allah-azwj Blessed and Exalted did not Make to be for a (particular) era, besides a (particular) era, and for a (particular) people besides a (particular) people, thus, in every era it would be new, and in the presence of every people it would be fresh up to the Day of Qiyamah’’.[165]
45- كا، الكافي يب، تهذيب الأحكام عَلِيٌّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع حِينَ سَأَلَهُ عَنْ أَحْكَامِ الْجِهَادِ فَسَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ ع فَمَنْ كَانَ قَدْ تَمَّتْ فِيهِ شَرَائِطُ اللَّهِ عَزَّ وَ جَلَّ الَّتِي قَدْ وُصِفَ بِهَا أَهْلُهَا مِنْ أَصْحَابِ النَّبِيِّ ص وَ هُوَ مَظْلُومٌ فَهُوَ مَأْذُونٌ لَهُ فِي الْجِهَادِ كَمَا أُذِنَ لَهُمْ لِأَنَّ حُكْمَ اللَّهِ فِي الْأَوَّلِينَ وَ الْآخِرِينَ وَ فَرَائِضَهُ عَلَيْهِمْ سَوَاءٌ إِلَّا مِنْ عِلَّةٍ أَوْ حَادِثٍ يَكُونُ
‘Al Kafi’ – Ali, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al Zubeyri,
‘Fom Abu Abdullah-asws – when he-asws was asked about the rulings of the Jihaad – so the crux of the Hadeeth is up to when he-asws said: ‘The one in whom the Stipulations of Allah-azwj Mighty and Majestic are complete, which He-azwj has Described its rightful ones with it, from the companions of the Prophet-saww, and he is oppressed, then he is one who is permitted regarding the Jihaad just as there was permission for them, because the Judgment of Allah-azwj regarding the former ones and the latter ones, and His-azwj Obligations upon them are the same, except from an illness or a newly-occurring event occurring.
وَ الْأَوَّلُونَ وَ الْآخِرُونَ أَيْضاً فِي مَنْعِ الْحَوَادِثِ شُرَكَاءُ وَ الْفَرَائِضُ عَلَيْهِمْ وَاحِدَةٌ يُسْأَلُ الْآخِرُونَ عَنْ أَدَاءِ الْفَرَائِضِ كَمَا يُسْأَلُ عَنْهُ الْأَوَّلُونَ وَ يُحَاسَبُونَ كَمَا يُحَاسَبُونَ بِهِ
The former ones and the latter ones as well, in blocking the new event, are participants, and the Obligations upon them are one. The latter ones would be asking about the fulfilling the Obligations just as the former ones had asked about it, and they would be Reckoned with just as they would be Reckoned with’’.[166]
46- كا، الكافي الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي اكْتُبْ فَأَمْلَى عَلَيَّ إِنَّ مِنْ قَوْلِنَا إِنَّ اللَّهَ يَحْتَجُّ عَلَى الْعِبَادِ بِمَا آتَاهُمْ وَ عَرَّفَهُمْ ثُمَّ أَرْسَلَ إِلَيْهِمْ رَسُولًا وَ أَنْزَلَ عَلَيْهِمُ الْكِتَابَ فَأَمَرَ فِيهِ وَ نَهَى أَمَرَ فِيهِ بِالصَّلَاةِ وَ الصِّيَامِ الْخَبَرَ
‘Al Kafi’ – The number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban Al Ahmar, from Hamza Bin Al Tayyar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Write!’ And he-asws dictated unto me: ‘It is from our-asws words that Allah-azwj would Argue upon the people with what He-azwj had Given them and Introduced to them. Then He-azwj Sent Rasools-as to them and Revealed the Book unto them. He-azwj Commanded in it and Forbade. He-azwj Commanded in it with the Salat and the Fasts’’.[167]
47- يد، التوحيد الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رُفِعَ عَنْ أُمَّتِي تِسْعَةٌ الْخَطَأُ وَ النِّسْيَانُ وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَا يُطِيقُونَ وَ مَا لَا يَعْلَمُونَ وَ مَا اضْطُرُّوا إِلَيْهِ وَ الْحَسَدُ وَ الطِّيَرَةُ وَ التَّفَكُّرُ فِي الْوَسْوَسَةِ فِي الْخَلْقِ مَا لَمْ يَنْطِقْ بِشَفَةٍ
‘Al Tawheed’ – Al Attar, from Sa’ad, from Ibn Yazeed, from Hamad, from Hareyz,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: Nine have been Raised from my-saww community – The mistake, and the forgetfulness, and what they have been coerced upon, and what they cannot endure, and they do not know, and what they are desperate to it, and the envy, and the recklessness, and the pondering during the uncertainty regarding the creation for as long as he does not speak with his lips’’.[168]
48- يد، التوحيد الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ فَرْقَدٍ عَنْ زَكَرِيَّا بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا حَجَبَ اللَّهُ عِلْمَهُ عَنِ الْعِبَادِ فَهُوَ مَوْضُوعٌ عَنْهُمْ
‘Al Tawheed’ – Al Attar, from his father, from Ibn Isa, from Ibn Fazal, from Ibn Farqad, from Zakariyya Bin Yahya,
‘From Abu Abdullah-asws having said: ‘Whatever Allah-azwj has Veiled of His-azwj Knowledge from the servants, so it is dropped from them’’.[169]
49- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عَمِلَ بِمَا عَلِمَ كُفِيَ مَا لَمْ يَعْلَمْ
My father, from Sa’ad, from Al Isbahany, from Al Minqary, from Hafs who said,
‘Abu Abdullah-asws said: ‘One who acts by what he knows would suffice of what he does not know’’.[170]
50- يد، التوحيد أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّنْ لَا يَعْرِفُ شَيْئاً هَلْ عَلَيْهِ شَيْءٌ قَالَ لَا
My father, from Al Humeyri, from Ibn Isa, from Al Jahaal, from Sa’albat, from Abdul A’ala who said,
‘I asked Abu Abdullah-asws, ‘If one does not know something, is there anything upon him?’ He-asws said: ‘No’’.[171]
51- يب، تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سَأَلَ عَنْ سِبَاعِ الطَّيْرِ وَ الْوَحْشِ حَتَّى ذُكِرَ لَهُ الْقَنَافِذُ وَ الْوَطْوَاطُ وَ الْحَمِيرُ وَ الْبِغَالُ
Al Husayn Bin Saeed, from Hamaad, from Hareyz, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having been asked about (eating) the predator birds, and the wild beasts, to the extent that it was mentioned to him-asws, the hedgehogs, and the kittens, and the donkeys, and the mules.
فَقَالَ لَيْسَ الْحَرَامُ إِلَّا مَا حَرَّمَهُ اللَّهُ فِي كِتَابِهِ الْخَبَرَ
He-asws said: ‘It isn’t Prohibited except what Allah-azwj Prohibited in His-azwj Book’’.[172]
52- كا، الكافي يب، تهذيب الأحكام الْعِدَّةُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا اسْتَيْقَنْتَ أَنَّكَ قَدْ أَحْدَثْتَ فَتَوَضَّأْ وَ إِيَّاكَ أَنْ تُحْدِثَ وُضُوءاً أَبَداً حَتَّى تَسْتَيْقِنَ أَنَّكَ قَدْ أَحْدَثْتَ
‘Al Kafi’ – The number, from Ahmad Bin Muhammad, from Al Abbas Bin Aamir, from Ibn Bakeyr, from his father wo said,
‘Abu Abdullah-asws said: ‘When you are certain you break your Wudu, so perform Wudu, and beware of (thinking) the Wudu is broken, ever, until you are certain you have broken it’’.[173]
53- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: قُلْتُ لَهُ مَنْ لَمْ يَدْرِ فِي أَرْبَعٍ هُوَ أَمْ فِي ثِنْتَيْنِ وَ قَدْ أَحْرَزَ ثِنْتَيْنِ
‘Al Kafi’ – Ali, from his father, and Muhammad Bin Ismail, from Al Fazal, from Hamad, from Hareyz, from Zurara,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I said to him-asws, ‘The one who does not know whether he is in a fourth or in the second, and he has accomplished two’.
قَالَ يَرْكَعُ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ هُوَ قَائِمٌ بِفَاتِحَةِ الْكِتَابِ وَ يَتَشَهَّدُ وَ لَا شَيْءَ عَلَيْهِ وَ إِذَا لَمْ يَدْرِ فِي ثَلَاثٍ هُوَ أَوْ فِي أَرْبَعٍ وَ قَدْ أَحْرَزَ الثَّلَاثَ قَامَ فَأَضَافَ إِلَيْهَا أُخْرَى وَ لَا شَيْءَ عَلَيْهِ
He-asws said: ‘He should perform two Rak’at and four Sajdahs while he is standing, with the Opening of the Book (Chapter 1), and he should perform Tashahhud and there would be nothing upon him; and when he does not know whether he was in a third or in a fourth (Rak’at), and he has accomplished three, he would stand and increase upon it by another, and there would be nothing upon him.
وَ لَا يَنْقُضُ الْيَقِينَ بِالشَّكِّ وَ لَا يُدْخِلُ الشَّكَّ فِي الْيَقِينِ وَ لَا يَخْلِطُ أَحَدَهُمَا بِالْآخَرِ وَ لَكِنَّهُ يَنْقُضُ الشَّكَّ بِالْيَقِينِ وَ يَتِمُّ عَلَى الْيَقِينِ فَيَبْنِي عَلَيْهِ وَ لَا يَعْتَدُّ بِالشَّكِّ فِي حَالٍ مِنَ الْحَالاتِ
And the certainty cannot be broken by the doubt, nor can the doubt enter into the certainty, and one cannot be mingled with the other, but the doubt would be broken by the certainty, and he would complete upon the certainty, and he would build upon it, and he should exceed with the doubt in a state from the states’’.[174]
54- يب، تهذيب الأحكام مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي السُّوقَ فَيَشْتَرِي جُبَّةَ فِرَاءٍ لَا يَدْرِي أَ ذَكِيَّةٌ هِيَ أَمْ غَيْرُ ذَكِيَّةٍ أَ يُصَلِّي فِيهَا
Muhammad Bin Ali Bin Mahboub, from Ibn Isa, from Al Bazanty who said,
‘I asked him-asws about the man who comes to the market and he buys a coat, and he realises that he does not know whether it is purified or without purification. Can he pray Salat in it?’
فَقَالَ نَعَمْ لَيْسَ عَلَيْكُمُ الْمَسْأَلَةُ إِنَّ أَبَا جَعْفَرٍ ع كَانَ يَقُولُ إِنَّ الْخَوَارِجَ ضَيَّقُوا عَلَى أَنْفُسِهِمْ بِجَهَالَتِهِمْ إِنَّ الدِّينَ أَوْسَعُ مِنْ ذَلِكَ
He-asws said: ‘Yes. The questioning isn’t upon you. Abu Ja’far-asws was saying: ‘The Kharijites constricted upon themselves due to their ignorance. The Religion is more capacious than that’’.[175]
55- يب، تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لَهُ أَصَابَ ثَوْبِي دَمُ رُعَافٍ أَوْ غَيْرُهُ أَوْ شَيْءٌ مِنَ الْمَنِيِّ إِلَى أَنْ قَالَ فَإِنْ ظَنَنْتُ أَنَّهُ قَدْ أَصَابَهُ وَ لَمْ أَتَيَقَّنْ ذَلِكَ فَنَظَرْتُ فَلَمْ أَرَ شَيْئاً ثُمَّ صَلَّيْتُ فَرَأَيْتُ فِيهِ
Al Husayn Bin Saeed, from Hamad, from Hareyz, from Zurara who said,
‘I said, ‘My clothes get hit by blood of a nose-bleed, or something else, or something from the semen’ – until he (the narrator) said, ‘I thought that it has hit it, and I am not certain of that, so I look, but I do not see anything, then I pray Salat, and (then) I see it being in it?’
قَالَ تَغْسِلُهُ وَ لَا تُعِيدُ الصَّلَاةَ قُلْتُ لِمَ ذَاكَ
He-asws said: ‘Wash it and do not repeat the Salat’. I said, ‘Why is that so?’
قَالَ لِأَنَّكَ كُنْتَ عَلَى يَقِينٍ مِنْ طَهَارَتِكَ ثُمَّ شَكَكْتَ فَلَيْسَ يَنْبَغِي لَكَ أَنْ تَنْقُضَ الْيَقِينَ بِالشَّكِّ أَبَداً
He-asws said: ‘Because you were upon a certainty from your cleanliness, then you doubted, so it isn’t befitting that the certainty be broken by the doubt, ever’.
قُلْتُ فَهَلْ عَلَيَّ إِنْ شَكَكْتُ فِي أَنَّهُ أَصَابَهُ شَيْءٌ أَنْ أَنْظُرَ فِيهِ
I said, ‘So is it upon me that I doubted in it whether something had hit it, that I look into it?’
قَالَ لَا وَ لَكِنَّكَ تُرِيدُ أَنْ تُذْهِبَ الشَّكَّ الَّذِي وَقَعَ فِي نَفْسِكَ
He-asws said: ‘No, only if you want the doubt which had occurred within yourself to go away’.
قُلْتُ فَإِنِّي قَدْ عَلِمْتُ أَنَّهُ قَدْ أَصَابَهُ وَ لَمْ أَدْرِ أَيْنَ هُوَ فَأَغْسِلَهُ
I said, ‘But I have known that it had hit it, and did not know where it was, so shall I wash it?’
قَالَ تَغْسِلُ مِنْ ثَوْبِكَ النَّاحِيَةَ الَّتِي تَرَى أَنَّهُ قَدْ أَصَابَهَا حَتَّى تَكُونَ عَلَى يَقِينٍ مِنْ طَهَارَتِكَ الْخَبَرَ
He-asws said: ‘You should wash from your clothes, the area which you see that it has been hit, until you come to be upon certainty from your cleanliness’ – the Hadeeth’.[176]
56- يب، تهذيب الأحكام سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلَ أَبِي أَبَا عَبْدِ اللَّهِ ع وَ أَنَا حَاضِرٌ إِنِّي أُعِيرُ الذِّمِّيَّ ثَوْبِي وَ أَنَا أَعْلَمُ أَنَّهُ يَشْرَبُ الْخَمْرَ وَ يَأْكُلُ لَحْمَ الْخِنْزِيرِ فَيَرُدُّهُ عَلَيَّ فَأَغْسِلُهُ قَبْلَ أَنْ أُصَلِّيَ فِيهِ
‘Tahzeeb Al Ahkaam’ – Sa’ad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws was asked, and I was present, ‘I hire out my clothes to a Zimmy (Christian or Jew under Muslim rule), and I know that he drinks the wine, and eats the flesh of the swine. So, he returns it to me, so shall I wash it before I pray Salat in it?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَلِّ فِيهِ وَ لَا تَغْسِلْهُ مِنْ أَجْلِ ذَلِكَ فَإِنَّكَ أَعَرْتَهُ إِيَّاهُ وَ هُوَ طَاهِرٌ وَ لَمْ تَسْتَيْقِنْ أَنَّهُ نَجَّسَهُ فَلَا بَأْسَ أَنْ تُصَلِّيَ فِيهِ حَتَّى تَسْتَيْقِنَ أَنَّهُ نَجَّسَهُ
Abu Abdullah-asws said: ‘Pray Salat in it and do not wash it from that reason, for you hired it out to him, and he was clean, and you are not certain that he has dirtied it, therefore there is no problem if you were to pray Salat in it until you become certain that he has dirtied it’’.[177]
57- يب، تهذيب الأحكام الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ السَّمْنِ وَ الْجُبُنِّ نَجِدُهُ فِي أَرْضِ الْمُشْرِكِينَ بِالرُّومِ أَ نَأْكُلُهُ
‘Tahzeeb Al Ahkaam’ – Al-Hassan Bin Mahboub, from Abu Ayoub, from Zareys Al Kunasy who said,
‘I asked Abu Ja’far-asws about the butter and the cheese we find in a land of the Polytheists in Roman, can we eat it?’
فَقَالَ أَمَّا مَا عَلِمْتَ أَنَّهُ قَدْ خَلَطَهُ الْحَرَامُ فَلَا تَأْكُلْ وَ أَمَّا مَا لَمْ تَعْلَمْ فَكُلْهُ حَتَّى تَعْلَمَ أَنَّهُ حَرَامٌ
He-asws said: ‘As for what you know that the Prohibited (substance) is mixed in it, then do not eat it, and as for what you don’t know, so eat it until you come to know that it is Prohibited’’.[178]
58- يب، تهذيب الأحكام ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُلُّ شَيْءٍ يَكُونُ فِيهِ حَرَامٌ وَ حَلَالٌ فَهُوَ لَكَ حَلَالٌ أَبَداً حَتَّى تَعْرِفَ الْحَرَامَ مِنْهُ بِعَيْنِهِ فَتَدَعَهُ
‘Tahzeeb Al Ahkaam’ – Ibn Mahboub, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Every thing in which there happens to be a Prohibited (substance) in it and a Permissible one, so it is Permissible for you for ever, until you recognise the Prohibition from it exactly, so you leave it’’.[179]
59 دَعَوَاتُ الرَّاوَنْدِيِّ، وَ الْكَافِي، عَنْ زُرَارَةَ قَالَ: حَضَرَ أَبُو جَعْفَرٍ ع جَنَازَةَ رَجُلٍ مِنْ قُرَيْشٍ وَ أَنَا مَعَهُ وَ كَانَ عَطَاءٌ فِيهَا فَصَرَخَتْ صَارِخَةٌ فَقَالَ- عَطَاءٌ لَتَسْكُتَنَّ أَوْ لَنَرْجِعَنَّ قَالَ فَلَمْ تَسْكُتْ فَرَجَعَ عَطَاءٌ
‘ Da’waat’ of Al Rawandy, and (the book) ‘Al Kafi’, from Zurara who said,
‘Abu Ja’far-asws attended a funeral of a man from Quraysh and I was with him-asws, and Ata’a was in it. A woman shrieked, and Ata’a said in order to calm her, ‘Or should we return?’ But she did not calm down, so Ata’a returned.
قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ عَطَاءً قَدْ رَجَعَ قَالَ وَ لِمَ قُلْتُ كَانَ كَذَا وَ كَذَا
He (the narrator) said, ‘I said to Abu Ja’far-asws, ‘Ata’a has returned’. He-asws said: ‘And why?’ I said, ‘This woman shrieked, so he said to her, ‘Will you calm down or should we return?’ But she did not calm down, so he returned.
قَالَ امْضِ بِنَا فَلَوْ أَنَّا إِذَا رَأَيْنَا شَيْئاً مِنَ الْبَاطِلِ تَرَكْنَا الْحَقَّ لَمْ نَقْضِ حَقَّ مُسْلِمٍ الْخَبَرَ
He-asws said: ‘Come with us-asws, so if we-asws were to see something from the falsehood along with the Truth, we-asws leave the right for it, we-asws would not be fulfilling a right of a Muslim’ – the Hadeeth’.[180]
60 كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ قَالَ: سَأَلْتُ أَخِي مُوسَى ع عَمَّنْ يَرْوِي تَفْسِيراً أَوْ رِوَايَةً عَنْ رَسُولِ اللَّهِ ص فِي قَضَاءٍ أَوْ طَلَاقٍ أَوْ عِتْقٍ أَوْ شَيْءٍ لَمْ نَسْمَعْهُ قَطُّ مِنْ مَنَاسِكَ أَوْ شِبْهِهِ مِنْ غَيْرِ أَنْ يُسَمَّى لَكُمْ عَدُوّاً أَ يَسَعُنَا أَنْ نَقُولَ فِي قَوْلِهِ اللَّهُ أَعْلَمُ إِنْ كَانَ آلُ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ يَقُولُونَهُ
The book of questions of Ali son of Ja’far-asws who said, ‘I asked my brother-asws Musa-asws about the one who reports a Tafseer or a report from Rasool-Allah-saww regarding a judgment, or freeing a slave, or something we had not heard at all from the rituals, or resembling from another who is named as an enemy of yours-asws, do we have the leeway that we should be saying regarding his words, ‘Allah-azwj is more Knowing, if it was the Progeny-asws of Muhammad-saww who have said it?’
قَالَ لَا يَسَعُكُمْ حَتَّى تَسْتَيْقِنُوا
He-asws said: ‘There is no leeway for you until you are certain’’.[181]
61- كا، الكافي يب، تهذيب الأحكام سَعْدُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ أُمِّي كَانَتْ جَعَلَتْ عَلَيْهَا نَذْراً إِنِ اللَّهُ رَدَّ عَلَيْهَا بَعْضَ وُلْدِهَا مِنْ شَيْءٍ كَانَتْ تَخَافُ عَلَيْهِ أَنْ تَصُومَ ذَلِكَ الْيَوْمَ الَّذِي يَقْدَمُ فِيهِ مَا بَقِيَتْ فَخَرَجَتْ مَعَنَا مُسَافِرَةً إِلَى مَكَّةَ فَأَشْكَلَ عَلَيْنَا لِمَكَانِ النَّذْرِ أَ تَصُومُ أَوْ تُفْطِرُ
‘Al Kafi’ (and) ‘Tahzeeb Al Ahkaam’ – Sa’ad Bin Abdullah, from Abu Ja’far, from Al-Hassan Bin Ali Bin Fazal, from Ibn Bakeyr, from Zurara who said,
‘My mother had made it upon herself for the Sake of Allah-azwj, a vow that if Allah-azwj were to Return one of her children from something which she had feared upon, she would be Fasting that day in which he comes back, for as long as she remained. She went out with us on a journey to Makkah. It became doubtful upon us. We did not know whether she should be Fasting or breaking. I asked Abu Abdullah-asws about that, and I informed him with what she had made it to be upon herself.
فَقَالَ لَا تَصُومُ وَضَعَ اللَّهُ عَزَّ وَ جَلَّ عَنْهَا حَقَّهُ وَ تَصُومُ هِيَ مَا جَعَلَتْ عَلَى نَفْسِهَا الْخَبَرَ
He-asws said: ‘She should not be Fasting during the journey. Allah-azwj has Exempted His-azwj Right from her, and she should be Fasting what she has made it to be upon herself’ – the Hadeeth’.[182]
62 كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ حُمَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنِ الْبَاقِرِ ع قَالَ: إِنَّ الْمُؤْمِنَ بَرَكَةٌ عَلَى الْمُؤْمِنِ وَ إِنَّ الْمُؤْمِنَ حُجَّةُ اللَّهِ
The book of Ja’far Bin Muhammad Bin Shareeh, from Humeyd Bin Shuayb, from Jabir Al Jufy,
‘From Al Baqir-asws having said: ‘The Momin is a Blessing upon the Momin, and that the Momin is a proof of Allah-azwj’’.[183]
باب 34 البدع و الرأي و المقاييس
CHAPTER 34 – THE INNOVATION, AND THE OPINION, AND THE ANALOGIES
الآيات الكهف وَ لا يُشْرِكُ فِي حُكْمِهِ أَحَداً
The Verses – (Surah) Al Kahf: nor is anyone an associate in His Decisions [18:26].
القصص وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ
(Surah) Al Qasas: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50].
الروم بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْواءَهُمْ بِغَيْرِ عِلْمٍ
(Surah) Al Roum: But, those who are unjust follow their whims without knowledge [30:29].
ص وَ لا تَتَّبِعِ الْهَوى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذابٌ شَدِيدٌ بِما نَسُوا يَوْمَ الْحِسابِ
(Surah) Suad: and do not follow the vain desires, for you will stray from the Way of Allah. Surely, those who stray from the way of Allah, for them is a severe Punishment due to their forgetting the Day of Reckoning!” [38:26].
حمعسق وَ اسْتَقِمْ كَما أُمِرْتَ وَ لا تَتَّبِعْ أَهْواءَهُمْ وَ قُلْ آمَنْتُ بِما أَنْزَلَ اللَّهُ مِنْ كِتابٍ
and be steadfast as you are Commanded, and do not follow their whims, and say: ‘I believe in whatever Allah Reveals in the Book [42:15].
و قال تعالى أَمْ لَهُمْ شُرَكاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ ما لَمْ يَأْذَنْ بِهِ اللَّهُ
And the Exalted Said: Or are there associates for them, having been Legislated for them from the Religion what Allah has not Permitted with? [42:21].
الجاثية ثُمَّ جَعَلْناكَ عَلى شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْها وَ لا تَتَّبِعْ أَهْواءَ الَّذِينَ لا يَعْلَمُونَ إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ
(Surah) Al Jaasiya: Then We have Made you to be upon a Law from the Command, therefore follow it and do not follow the whims of those who do not know [45:18] They will never avail anything from Allah about you [45:19].
شَيْئاً محمد أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ كَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَ اتَّبَعُوا أَهْواءَهُمْ
(Surah) Muhammad-saww: So, is one who was upon a clear proof from his Lord like one for whom his evil deed has been adorned for, and they pursue their whims? [47:14].
النجم إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَ ما تَهْوَى الْأَنْفُسُ وَ لَقَدْ جاءَهُمْ مِنْ رَبِّهِمُ الْهُدى
(Surah) Al Najam: Surely, they are not following except the conjecture and whatever the souls incline them to, and (although) the Guidance had come to them from their Lord [53:23].
1- نهج، نهج البلاغة ج، الإحتجاج رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: تَرِدُ عَلَى أَحَدِهِمُ الْقَضِيَّةُ فِي حُكْمٍ مِنَ الْأَحْكَامِ فَيَحْكُمُ فِيهَا بِرَأْيِهِ ثُمَّ تَرِدُ تِلْكَ الْقَضِيَّةُ بِعَيْنِهَا عَلَى غَيْرِهِ فَيَحْكُمُ فِيهَا بِخِلَافِ قَوْلِهِ ثُمَّ تَجْتَمِعُ الْقُضَاةُ بِذَلِكَ عِنْدَ الْإِمَامِ الَّذِي اسْتَقْضَاهُمْ فَيُصَوِّبُ آرَاءَهُمْ جَمِيعاً وَ إِلَهُهُمْ وَاحِدٌ وَ كِتَابُهُمْ وَاحِدٌ
‘Nahj Al-Balagah’ –
‘It is reported from Amir Al-Momineen-asws having said: ‘The case is referred to one of them regarding a judgment from the judgments, so he issues a judgment with regards to it by his opinion. Then that very case exactly is referred to someone else, and he issues a judgment regarding it opposite to his (the first one’s) word. Then the judges gather with that (case) in the presence of the leader who had appointed them as judges, so he approves both their judgments; and (although) their God is One, their Book is one.
أَ فَأَمَرَهُمُ اللَّهُ سُبْحَانَهُ بِالاخْتِلَافِ فَأَطَاعُوهُ أَمْ نَهَاهُمْ عَنْهُ فَعَصَوْهُ
Did Allah-azwj the Glorious Command them with the differing, so they are obeying Him-azwj, or did He-azwj Forbid them from it, so they are disobeying Him-azwj?
أَمْ أَنْزَلَ اللَّهُ دِيناً نَاقِصاً فَاسْتَعَانَ بِهِمْ عَلَى إِتْمَامِهِ
Or did Allah-azwj Send down a deficient Religion, so He-azwj now Seeks help with them upon completing it?
أَمْ كَانُوا شُرَكَاءَ لَهُ فَلَهُمْ أَنْ يَقُولُوا وَ عَلَيْهِ أَنْ يَرْضَى
Or were they associates of His-azwj, so for them is that they should be saying, and upon Him-azwj would be that He-azwj Agrees?
أَمْ أَنْزَلَ اللَّهُ دِيناً تَامّاً فَقَصَّرَ الرَّسُولُ ص عَنْ تَبْلِيغِهِ وَ أَدَائِهِ
Or did Allah-azwj Send down a complete Religion, but the Rasool-saww was deficient from delivering it and fulfilling it?
وَ اللَّهُ سُبْحَانَهُ يَقُولُ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ وَ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ
And Allah-azwj the Glorious is Saying: We have not neglected in the Book of anything [6:38]. And in it is: clarification of all things [16:89].
وَ ذَكَرَ أَنَّ الْكِتَابَ يُصَدِّقُ بَعْضُهُ بَعْضاً وَ أَنَّهُ لَا اخْتِلَافَ فِيهِ فَقَالَ سُبْحَانَهُ وَ لَوْ كانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً
And Allah-azwj Mentioned that the Book, part of it ratifies a part, and that there are no contradictions in it. The Glorious One Said: And if it was from anyone other than Allah, they would have found in it a lot of discrepancies [4:82].
وَ إِنَّ الْقُرْآنَ ظَاهِرُهُ أَنِيقٌ وَ بَاطِنُهُ عَمِيقٌ لَا تَفْنَى عَجَائِبُهُ وَ لَا تَنْقَضِي غَرَائِبُهُ وَ لَا تُكْشَفُ الظُّلُمَاتُ إِلَّا بِهِ
And the Quran is such that its apparent is elegant and its esoteric is deep. Neither do its wonders end nor would its strangeness expire, nor can the darkness be removed except by it’’.[184]
2- ج، الإحتجاج رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: إِنَّ أَبْغَضَ الْخَلَائِقِ إِلَى اللَّهِ تَعَالَى رَجُلَانِ رَجُلٌ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ فَهُوَ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ مَشْعُوفٌ بِكَلَامِ بِدْعَةٍ وَ دُعَاءِ ضَلَالَةٍ فَهُوَ فِتْنَةٌ لِمَنِ افْتَتَنَ بِهِ ضَالٌّ عَنْ هَدْيِ مَنْ كَانَ قَبْلَهُ مُضِلٌّ لِمَنِ اقْتَدَى بِهِ فِي حَيَاتِهِ وَ بَعْدَ وَفَاتِهِ حَمَّالٌ خَطَايَا غَيْرِهِ رَهْنٌ بِخَطِيئَتِهِ
‘Al-Ihtijaj’ – It is reported that Amir Al-Momineen-asws said: ‘The most hateful of the people to Allah-azwj the Exalted are two (types of) men – A man whom Allah-azwj allocates to himself, so he is away from aiming for the way, crazy with the speech of innovation and calls to the straying. He is a Fitna (strife) for the one fascinated with him, straying from the Guidance the ones who were before him, having strayed the ones who believed in him during his lifetime and after his death, carrying the sins of others, mortgaged with his sins.
وَ رَجُلٌ قَمَشَ جَهْلًا فَوَضَعَهُ فِي جُهَّالِ الْأُمَّةِ غَارّاً فِي أَغْبَاشِ الْفِتْنَةِ عَمٍ بِمَا فِي عَقْدِ الْهُدْنَةِ قَدْ سَمَّاهُ أَشْبَاهُ الرِّجَالِ عَالِماً وَ لَيْسَ بِهِ بَكَّرَ فَاسْتَكْثَرَ مِنْ جَمْعٍ مَا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ آجِنٍ وَ أَكْثَرَ مِنْ غَيْرِ طَائِلٍ جَلَسَ بَيْنَ النَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ مَا الْتَبَسَ عَلَى غَيْرِهِ
A man who gathers ignorance and places it among the ignoramus of the nation, attacking in the agony of Fitna, prevailing with was in the agreement of the truce. He is named as the most resembling of the men in knowledge and he isn’t with it, being intact, so frequently it is collected what is said from him as being better than most, until when he is saturated from the filth, and frequent from the uselessness, he sits between the people as a judge, guaranteeing to finish off what is confusing upon others.
إِنْ خَالَفَ مَنْ سَبَقَهُ لَمْ يَأْمَنْ مِنْ نَقْضِ حُكْمِهِ مَنْ يَأْتِي مِنْ بَعْدِهِ كَفِعْلِهِ بِمَنْ كَانَ قَبْلَهُ وَ إِنْ نَزَلَ بِهِ إِحْدَى الْمُبْهَمَاتِ هَيَّأَ لَهَا حَشْواً رَثّاً مِنْ رَأْيِهِ ثُمَّ قَطَعَ بِهِ
He opposes the ones who preceded him, not being safe from his own judgment being broken by the one to come after him, just like his own deed with the one who was before him. And if one of the ambiguities descend with him, he rushes towards it with a rush of a thirsty one, to give his opinion, then he cuts off with it.
فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ فِي مِثْلِ نَسْجِ الْعَنْكَبُوتِ لَا يَدْرِي أَصَابَ أَمْ أَخْطَأَ إِنْ أَصَابَ خَافَ أَنْ يَكُونَ قَدْ أَخْطَأَ وَ إِنْ أَخْطَأَ رَجَا أَنْ يَكُونَ قَدْ أَصَابَ جَاهِلٌ خَبَّاطُ جَهَلَاتٍ غَاشٌّ رَكَّابُ عَشَوَاتٍ لَمْ يَعَضَّ عَلَى الْعِلْمِ بِضِرْسٍ قَاطِعٍ يُذْرِي الرِّوَايَاتِ إِذْرَاءَ الرِّيحِ الْهَشِيمَ
He is one who wears the uncertainties in an example of a weaving of the spider, not knowing whether he is correct or he has erred. If he is correct, he fears that maybe he has erred, and if he has erred he hopes that perhaps he is correct. Ignorant fool of the fools, a swindler riding the darkness, not biting upon the knowledge with cutting teeth, leaving behind the reports (Hadeeth) like the leaving behind by the stormy wind.
لَا مَلِيءٌ وَ اللَّهِ بِإِصْدَارِ مَا وَرَدَ عَلَيْهِ لَا يَحْسَبُ الْعِلْمَ فِي شَيْءٍ مِمَّا أَنْكَرَهُ وَ لَا يَرَى أَنَّ مِنْ وَرَاءِ مَا بَلَغَ مِنْهُ مَذْهَباً لِغَيْرِهِ وَ إِنْ قَاسَ شَيْئاً بِشَيْءٍ لَمْ يُكَذِّبْ رَأْيَهُ وَ إِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِ لِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ
By Allah-azwj, he does not get filled of issuing orders for whatever is referred to him, nor does he reckon knowledge regarding the thing from what he denies, nor does he see that behind of what is delivered from him is a doctrine (followed) by others. And if he analogises something with something, he does not belie his opinion, and if a matter is wrong upon him, he conceals it due to what would be known of his own ignorance.
يَصْرُخُ مِنْ جَوْرِ قَضَائِهِ الدِّمَاءُ وَ تَعِجُّ مِنْهُ الْمَوَارِيثُ إِلَى اللَّهِ أَشْكُو مِنْ مَعْشَرٍ يَعِيشُونَ جُهَّالًا وَ يَمُوتُونَ ضُلَّالًا
His judgments of the blood screaming from his tyranny, and the inheritances roar from it. I-asws complain to Allah-azwj from the community living in ignorance and they are dying in straying’.
وَ رُوِيَ أَنَّهُ ع قَالَ بَعْدَ ذَلِكَ أَيُّهَا النَّاسُ عَلَيْكُمْ بِالطَّاعَةِ وَ الْمَعْرِفَةِ بِمَنْ لَا تَعْتَذِرُونَ بِجَهَالَتِهِ فَإِنَّ الْعِلْمَ الَّذِي هَبَطَ بِهِ آدَمُ وَ جَمِيعَ مَا فُضِّلَتْ بِهِ النَّبِيُّونَ إِلَى خَاتَمِ النَّبِيِّينَ فِي عِتْرَةِ نَبِيِّكُمْ مُحَمَّدٍ ص فَأَنَّى يُتَاهُ بِكُمْ بَلْ أَيْنَ تَذْهَبُونَ
It is reported that he-asws said after that: ‘O you people! Upon you with the obedience, and the recognition of the one whom you are excusing his ignorance, for the knowledge which Adam-as descended with, and the entirety of what the Prophets-as up to the Seal of the Prophets-as have been merited with, is in the family of your Prophet Muhammad-saww, so am I-asws straying with your all? But, where are you going?
يَا مَنْ نَسَخَ مِنْ أَصْلَابِ السَّفِينَةِ هَذِهِ مِثْلُهَا فِيكُمْ فَارْكَبُوهَا فَكَمَا نَجَا فِي هَاتِيكَ مَنْ نَجَا فَكَذَلِكَ يَنْجُو فِي هَذِهِ مَنْ دَخَلَهَا أَنَا رَهِينٌ بِذَلِكَ قَسَماً حَقّاً وَ ما أَنَا مِنَ الْمُتَكَلِّفِينَ وَ الْوَيْلُ لِمَنْ تَخَلَّفَ ثُمَّ الْوَيْلُ لِمَنْ تَخَلَّفَ
O ones who are wreckages of the ship! This here is its similar among you, therefore sail it, so you would be saved by your diligence, the one who would be saved. Similar to that, he would be saved in this, one who would enter it. I-asws pledge with that a true vow, and I-asws am not from the pretenders, And the woe is for the one who stays behind. Then woe be for the one who stays behind.
أَ مَا بَلَغَكُمْ مَا قَالَ فِيكُمْ نَبِيُّكُمْ ص حَيْثُ يَقُولُ فِي حَجَّةِ الْوَدَاعِ إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ مَا إِنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي وَ إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ فَانْظُرُوا كَيْفَ تَخْلُفُونِّي فِيهِمَا أَلَا هذا عَذْبٌ فُراتٌ فَاشْرَبُوا وَ هذا مِلْحٌ أُجاجٌ فَاجْتَنِبُوا
But, has it not reached you what was said regarding you all by your Prophet-saww where he-saww said during the farewell Hajj: ‘I-saww am leaving behind among you all the two weighty things. If you attach yourselves with these two, you will never stray – the Book of Allah-azwj and my-saww family-asws, the People-asws of my-saww Household, and these two will never separate from each other until they return to me-saww at the Fountain’. Therefore, look at how you are opposing me-saww regarding these two. Indeed! This is fresh water, so drink, and this is bitter, salty, so shun it’’.[185]
3- ج، الإحتجاج عَنْ بَشِيرِ بْنِ يَحْيَى الْعَامِرِيِّ عَنِ ابْنِ أَبِي لَيْلَى قَالَ: دَخَلْتُ أَنَا وَ النُّعْمَانُ أَبُو حَنِيفَةَ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع فَرَحَّبَ بِنَا فَقَالَ يَا ابْنَ أَبِي لَيْلَى مَنْ هَذَا الرَّجُلُ
From Bashir Bin Yahya Al Aamiry, from Ibn Abu Layli who said,
‘I, and Al-Numan Abu Haneefa went to Abu Ja’far Bin Muhammad-asws, and he-asws was happy with us and he-asws said: ‘O Ibn Abu Layli, who is this man?’
فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ لَهُ رَأْيٌ وَ بَصِيرَةٌ وَ نَفَاذٌ
I said, ‘May I be sacrificed for you-asws! This is a man from the people of Al-Kufa. For him there is an opinion and an insight and an interpretation’.
قَالَ فَلَعَلَّهُ الَّذِي يَقِيسُ الْأَشْيَاءَ بِرَأْيِهِ
He-asws said: ‘Perhaps he is the one analogises the things with his opinion’.
ثُمَّ قَالَ يَا نُعْمَانُ هَلْ تُحْسِنُ أَنْ تَقِيسَ رَأْسَكَ قَالَ لَا
Then, he-asws said: ‘O Numan! Are you good at analogising your own head?’ He said, ‘No’.
قَالَ مَا أَرَاكَ تُحْسِنُ أَنْ تَقِيسَ شَيْئاً وَ لَا تَهْتَدِي إِلَّا مِنْ عِنْدِ غَيْرِكَ فَهَلْ عَرَفْتَ الْمُلُوحَةَ فِي الْعَيْنَيْنِ وَ الْمَرَارَةَ فِي الْأُذُنَيْنِ وَ الْبُرُودَةَ فِي الْمَنْخِرَيْنِ وَ الْعُذُوبَةَ فِي الْفَمِ قَالَ لَا
He-asws said: ‘I-asws do not see you are good if you are analogising something, and not guiding except the one in the presence of others. Do you recognise the saltiness in the two eyes, and the bitterness in the two ears, and the coldness in the two nostrils, and the sweetness in the mouth?’ He said, ‘No’.
قَالَ فَهَلْ عَرَفْتَ كَلِمَةً أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ قَالَ لَا
He-asws said: ‘Do you recognise a sentence, the beginning of it is Kufr, and its ending is Eman?’ He said, ‘No’.
قَالَ ابْنُ أَبِي لَيْلَى فَقُلْتُ جُعِلْتُ فِدَاكَ لَا تَدَعْنَا فِي عَمْيَاءَ مِمَّا وَصَفْتَ لَنَا
Ibn Abu Layli said, ‘I said, ‘May I be sacrificed for you-asws! Do not leave us in blindness from what you-asws have described to us’.
قَالَ نَعَمْ حَدَّثَنِي أَبِي عَنْ آبَائِي ع أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ اللَّهَ خَلَقَ عَيْنَيِ ابْنِ آدَمَ شَحْمَتَيْنِ فَجَعَلَ فِيهِمَا الْمُلُوحَةَ فَلَوْ لَا ذَلِكَ لَذَابَتَا وَ لَمْ يَقَعْ فِيهِمَا شَيْءٌ مِنَ الْقَذَى إِلَّا أَذَابَهُمَا وَ الْمُلُوحَةُ تَلْفِظُ مَا يَقَعُ فِي الْعَيْنَيْنِ مِنَ الْقَذَى
He-asws said: ‘Yes. My-asws father-asws narrated to me-asws, from my-asws forefathers-asws that Rasool-Allah-saww said: ‘Allah-azwj Created the eyes of the children of Adam-as as greasy, and Made the saltiness to be in them, and had it not been for that, they would have both melted, and nothing from the dirt would have filled into these, except it would have hurt them, and the saltiness protects the eyes from whatever dirt that falls into them.
وَ جَعَلَ الْمَرَارَةَ فِي الْأُذُنَيْنِ حِجَاباً لِلدِّمَاغِ وَ لَيْسَ مِنْ دَابَّةٍ تَقَعُ فِي الْأُذُنِ إِلَّا الْتَمَسَتِ الْخُرُوجَ وَ لَوْ لَا ذَلِكَ لَوَصَلَتْ إِلَى الدِّمَاغِ
And He-azwj Made the bitterness to be in the two ears as a veil for the brain, and there isn’t from an insect which would fall into the ears except it would see the exit, and had it not been for that, it would have arrived into the brain.
وَ جَعَلَ الْبُرُودَةَ فِي الْمَنْخِرَيْنِ حِجَاباً لِلدِّمَاغِ وَ لَوْ لَا ذَلِكَ لَسَالَ الدِّمَاغُ وَ جَعَلَ الْعُذُوبَةَ فِي الْفَمِ مَنّاً مِنَ اللَّهِ تَعَالَى عَلَى ابْنِ آدَمَ لِيَجِدَ لَذَّةَ الطَّعَامِ وَ الشَّرَابِ
And He-azwj Made the coldness to be in the nostrils as a veil for the brain, and had it not been for that, it would have flowed into the brain. And He-azwj Made the sweetness to be in the mouth as a Favour from Allah-azwj the Exalted upon the children of Adam-as, in order to find the pleasure of the food and drink.
وَ أَمَّا كَلِمَةٌ أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ فَقَوْلُ لَا إِلَهَ إِلَّا اللَّهُ أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ
And as for the sentence, the beginning of which is Kufr and its ending is Eman, so it is the word: ‘There is no god except Allah-azwj’. Its beginning is Kufr, and its ending is Eman’’.
ثُمَّ قَالَ يَا نُعْمَانُ إِيَّاكَ وَ الْقِيَاسَ فَإِنَّ أَبِي حَدَّثَنِي عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ قَاسَ شَيْئاً مِنَ الدِّينِ بِرَأْيِهِ قَرَنَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى مَعَ إِبْلِيسَ فِي النَّارِ فَإِنَّهُ أَوَّلُ مَنْ قَاسَ حَيْثُ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَدَعُوا الرَّأْيَ وَ الْقِيَاسَ فَإِنَّ دِينَ اللَّهِ لَمْ يُوضَعْ عَلَى الْقِيَاسِ
Then he-asws said: ‘O Numan! Beware of the analogies, for my-asws father-asws narrated to me-asws, from his-asws forefathers-asws that Rasool-Allah-saww said: ‘One who analogises something from the Religion by his opinion, Allah-azwj Blessed and Exalted would Pair him with Iblees-la in the Fire, for he-la was the first one to analogise when he-la said, ‘You Created me from fire and Created him from clay’ [7:12], therefore leave the opinions and the analogies, for the Religion of Allah-azwj cannot be placed upon the analogies’’.[186]
4- ج، الإحتجاج فِي رِوَايَةٍ أُخْرَى أَنَّ الصَّادِقَ ع قَالَ لِأَبِي حَنِيفَةَ لَمَّا دَخَلَ عَلَيْهِ مَنْ أَنْتَ قَالَ أَبُو حَنِيفَةَ
‘Al-Ihtijaj’ – And in another report –
‘Al-Sadiq-asws said to Abu Haneefa-la when he came up to him-asws: ‘Who are you?’ He replied, ‘Abu Haneefa’.
قَالَ ع مُفْتِي أَهْلِ الْعِرَاقِ قَالَ نَعَمْ
He-asws said: ‘The Mufti (Issuer of Fatwas) of the people of Al-Iraq?’ He replied, ‘Yes’.
قَالَ بِمَا تُفْتِيهِمْ قَالَ بِكِتَابِ اللَّهِ
He-asws said: ‘By what do you issue Fatwas to them?’ He replied, ‘By the Book of Allah-azwj’.
قَالَ ع وَ إِنَّكَ لَعَالِمٌ بِكِتَابِ اللَّهِ نَاسِخِهِ وَ مَنْسُوخِهِ وَ مُحْكَمِهِ وَ مُتَشَابِهِهِ قَالَ نَعَمْ
He-asws said: ‘And you have the knowledge of the Book of Allah-azwj – its Abrogating, and its Abrogated, and its Decisive, and its Allegorical (Verses)?’ He replied, ‘Yes’.
قَالَ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ قَدَّرْنا فِيهَا السَّيْرَ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ أَيُّ مَوْضِعٍ هُوَ قَالَ أَبُو حَنِيفَةَ هُوَ مَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ
He-asws said: ‘Inform me about the Words of Allah-azwj Mighty and Majestic: and We Apportioned the journey therein: Travel through them nights and days, in security [34:18], which place is it?’ Abu Haneefa-la said, ‘It is what is in between Makka and Al-Medina’.
فَالْتَفَتَ أَبُو عَبْدِ اللَّهِ ع إِلَى جُلَسَائِهِ وَ قَالَ نَشَدْتُكُمْ بِاللَّهِ هَلْ تَسِيرُونَ بَيْنَ مَكَّةَ وَ الْمَدِينَةِ وَ لَا تَأْمَنُونَ عَلَى دِمَائِكُمْ مِنَ الْقَتْلِ وَ عَلَى أَمْوَالِكُمْ مِنَ السَّرَقِ فَقَالُوا اللَّهُمَّ نَعَمْ
Abu Abdullah-asws turned towards those who were seated with him-asws and said: ‘We-asws adjure you by Allah-azwj! Have you travelled between Makka and Al-Medina, and you were not secure for your blood, from being murdered, nor upon your wealth, from it being stolen?’ They said, ‘O Allah-azwj, yes’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَيْحَكَ يَا أَبَا حَنِيفَةَ إِنَّ اللَّهَ لَا يَقُولُ إِلَّا حَقّاً أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ دَخَلَهُ كانَ آمِناً أَيُّ مَوْضِعٍ هُوَ قَالَ ذَلِكَ بَيْتُ اللَّهِ الْحَرَامُ
Abu Abdullah-asws said: ‘Woe be unto you – O Abu Haneefa – Allah-azwj is not Saying (anything) but the Truth. Inform me-asws about the Words of Allah-azwj Mighty and Majestic: and the one enters it shall be secure [3:97], which place is it?’ He said, ‘That is the Sacred House of Allah-azwj’.
فَالْتَفَتَ أَبُو عَبْدِ اللَّهِ ع إِلَى جُلَسَائِهِ وَ قَالَ نَشَدْتُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ أَنَّ عَبْدَ اللَّهِ بْنَ زُبَيْرٍ وَ سَعِيدَ بْنَ جُبَيْرٍ دَخَلَاهُ فَلَمْ يَأْمَنَا الْقَتْلَ قَالُوا اللَّهُمَّ نَعَمْ
Abu Abdullah-asws turned towards those seated with him-asws, and said: ‘We-asws adjure you by Allah-azwj! Do you know that Abdullah Bin Al-Zubeyr, and Saeed bin Jubeyr entered it, so they were not safe from being murdered?’ They said, ‘O Allah-azwj, yes’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَيْحَكَ يَا أَبَا حَنِيفَةَ إِنَّ اللَّهَ لَا يَقُولُ إِلَّا حَقّاً فَقَالَ أَبُو حَنِيفَةَ لَيْسَ لِي عِلْمٌ بِكِتَابِ اللَّهِ إِنَّمَا أَنَا صَاحِبُ قِيَاسٍ
Abu Abdullah-asws said: ‘Woe be unto you – O Abu Haneefa – Allah-azwj is not Saying except for the Truth’. Abu Haneefa said, ‘There is no knowledge with me, of the Book of Allah-azwj, but rather, I am an analogist’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَانْظُرْ فِي قِيَاسِكَ إِنْ كُنْتَ مُقِيساً أَيُّمَا أَعْظَمُ عِنْدَ اللَّهِ الْقَتْلُ أَوِ الزِّنَا قَالَ بَلِ الْقَتْلُ
Abu Abdullah-asws said: ‘Then look into your analogy, if you were an analogist. Which of the two is more grievous in the Presence of Allah-azwj, the murder or the adultery?’ He said, ‘But, (it is) the murder’.
قَالَ فَكَيْفَ رَضِيَ فِي الْقَتْلِ بِشَاهِدَيْنِ وَ لَمْ يَرْضَ فِي الزِّنَا إِلَّا بِأَرْبَعَةٍ
He-asws said: ‘Then how come regarding the murder, He-azwj is Pleased with two witnessed and is not Pleased regarding the adultery except with four?’
ثُمَّ قَالَ لَهُ الصَّلَاةُ أَفْضَلُ أَمِ الصِّيَامُ قَالَ بَلِ الصَّلَاةُ أَفْضَلُ
Then he-asws said to him: ‘Is the Salat superior of the Fasting?’ He said, ‘But the Salat is superior’.
قَالَ ع فَيَجِبُ عَلَى قِيَاسِ قَوْلِكَ عَلَى الْحَائِضِ قَضَاءُ مَا فَاتَهَا مِنَ الصَّلَاةِ فِي حَالِ حَيْضِهَا دُونَ الصِّيَامِ وَ قَدْ أَوْجَبَ اللَّهُ تَعَالَى عَلَيْهَا قَضَاءَ الصَّوْمِ دُونَ الصَّلَاةِ
He-asws said: ‘Then, based upon your word of analogy, it would Obligate upon the menstruating woman to pay back whatever is lost from her, from the Salat during her state of menstruation, besides the Fasts, and Allah-azwj the Exalted has Obligated the paying back of the Fasts besides the Salat’.
ثُمَّ قَالَ لَهُ الْبَوْلُ أَقْذَرُ أَمِ الْمَنِيُّ قَالَ الْبَوْلُ أَقْذَرُ
Then he-asws said to him: ‘Is the urine filthier or the semen?’ He said, ‘The urine is filthier’.
قَالَ ع يَجِبُ عَلَى قِيَاسِكَ أَنْ يَجِبَ الْغُسْلُ مِنَ الْبَوْلِ دُونَ الْمَنِيِّ وَ قَدْ أَوْجَبَ اللَّهُ تَعَالَى الْغُسْلَ مِنَ الْمَنِيِّ دُونَ الْبَوْلِ قَالَ إِنَّمَا أَنَا صَاحِبُ رَأْيٍ
He-asws said: ‘It would be obligate, based upon your analogy, that the washing would be more Obligatory from the urine besides the semen, and Allah-azwj has Obligated the washing from the semen, besides the urine’. He said, ‘But rather, I am an opiner’.
قَالَ ع فَمَا تَرَى فِي رَجُلٍ كَانَ لَهُ عَبْدٌ فَتَزَوَّجَ وَ زَوَّجَ عَبْدَهُ فِي لَيْلَةٍ وَاحِدَةٍ فَدَخَلَا بِامْرَأَتَيْهِمَا فِي لَيْلَةٍ وَاحِدَةٍ ثُمَّ سَافَرَا وَ جَعَلَا امْرَأَتَيْهِمَا فِي بَيْتٍ وَاحِدٍ فَوَلَدَتَا غُلَامَيْنِ فَسَقَطَ الْبَيْتُ عَلَيْهِمْ فَقَتَلَ الْمَرْأَتَيْنِ وَ بَقِيَ الْغُلَامَانِ أَيُّهُمَا فِي رَأْيِكَ الْمَالِكُ وَ أَيُّهُمَا الْمَمْلُوكُ وَ أَيُّهُمَا الْوَارِثُ وَ أَيُّهُمَا الْمَوْرُوثُ
He-asws said: ‘What is your view regarding a man who had a slave for him, so he got married and so did his slave during one night, and they both entered one matter which came to be in one night, then they travelled and a matter came to them in one house, and two boys were born. So the house fell down upon them, and the two women were killed, and there remain the two boys, which of the two, in your opinion, would be the master and which one would be the slave? And which of them would be the inheritor and which one the inherited?’
قَالَ إِنَّمَا أَنَا صَاحِبُ حُدُودٍ
He said, ‘But rather, I am a master of the legal penalties’.
قَالَ فَمَا تَرَى فِي رَجُلٍ أَعْمَى فَقَأَ عَيْنَ صَحِيحٍ وَ أَقْطَعَ قَطَعَ يَدَ رَجُلٍ كَيْفَ يُقَامُ عَلَيْهِمَا الْحَدُّ
He-asws said: ‘So what is your view regarding a blind man, having a rip in his correct eye, and cuts off a hand of a man, how would the legal penalty be established upon them both?’
قَالَ إِنَّمَا أَنَا رَجُلٌ عَالِمٌ بِمَبَاعِثِ الْأَنْبِيَاءِ
He said, ‘But rather, I am a man knowing the Sending of the Prophets-as’.
قَالَ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى لِمُوسَى وَ هَارُونَ حِينَ بَعَثَهُمَا إِلَى فِرْعَوْنَ لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشى وَ لَعَلَّ مِنْكَ شَكٌّ قَالَ نَعَمْ
He-asws said: ‘Inform me-asws about the Words of Allah-azwj the Exalted to Musa-as and Haroun-as when He-azwj Sent them to Pharaoh-la: perhaps he would mind or fear [20:44], and (the word) ‘Perhaps’, would be a ‘doubt’ (if it came) from you?’ He said, ‘Yes’.
قَالَ فَكَذَلِكَ مِنَ اللَّهِ شَكٌّ إِذْ قَالَ لَعَلَّهُ قَالَ أَبُو حَنِيفَةَ لَا عِلْمَ لِي
He-asws said: ‘Similar to that from Allah-azwj there would be a doubt when He-azwj Said: “Perhaps”?’ Abu Haneefa said, ‘There is no knowledge for me (regarding this)’.
قَالَ تَزْعُمُ أَنَّكَ تُفْتِي بِكِتَابِ اللَّهِ وَ لَسْتَ مِمَّنْ وَرِثَهُ وَ تَزْعُمُ أَنَّكَ صَاحِبُ قِيَاسٍ وَ أَوَّلُ مَنْ قَاسَ إِبْلِيسُ وَ لَمْ يُبْنَ دَيْنُ الْإِسْلَامِ عَلَى الْقِيَاسِ وَ تَزْعُمُ أَنَّكَ صَاحِبُ رَأْيٍ وَ كَانَ الرَّأْيُ مِنْ رَسُولِ اللَّهِ ص صَوَاباً وَ مِنْ دُونِهِ خَطَأً لِأَنَّ اللَّهَ تَعَالَى قَالَ احْكُمْ بَيْنَهُمْ بِما أَراكَ اللَّهُ وَ لَمْ يَقُلْ ذَلِكَ لِغَيْرِهِ وَ تَزْعُمُ أَنَّكَ صَاحِبُ حُدُودٍ وَ مَنْ أُنْزِلَتْ عَلَيْهِ أَوْلَى بِعِلْمِهَا مِنْكَ وَ تَزْعُمُ أَنَّكَ عَالِمٌ بِمَبَاعِثِ الْأَنْبِيَاءِ وَ لَخَاتَمُ الْأَنْبِيَاءِ أَعْلَمُ بِمَبَاعِثِهِمْ مِنْكَ
He-asws said: ‘You are claiming that you issue Fatwas by the Book of Allah-azwj, and you aren’t from the ones-asws who inherited it, and you claim that you are an analogist, and the first one to analogise was Iblees-la, and the Religion of Al Islam is not built upon the analogy, and you claim that you are an opiner, and the view from Rasool-Allah-saww is correct and ones besides it are mistakes, because Allah-azwj the Exalted Said: Therefore judge between them with what Allah Revealed [5:48], and did not Say it for other, and you claim that you are a master of the legal penalties, and although the one upon whom it descended is foremost with its knowledge that you, and you claim that you are a knower of the Sending of the Prophets-as, and the Seal of the Prophets-as is more knowing of their-as Sending that you are!
لَوْ لَا أَنْ يُقَالَ دَخَلَ عَلَى ابْنِ رَسُولِ اللَّهِ فَلَمْ يَسْأَلْهُ عَنْ شَيْءٍ مَا سَأَلْتُكَ عَنْ شَيْءٍ فَقِسْ إِنْ كُنْتَ مُقِيساً
Were it not being said, ‘He entered to see the son-asws of Rasool-Allah-saww, but he did not ask him-asws about things’, I would not have asked you about anything! So analogise, if you were an analogist’.
قَالَ لَا تَكَلَّمْتُ بِالرَّأْيِ وَ الْقِيَاسِ فِي دِينِ اللَّهِ بَعْدَ هَذَا الْمَجْلِسِ
He said, ‘I will not speak with the opinion and the analogy in the Religion of Allah-azwj, after this gathering’.
قَالَ كَلَّا إِنَّ حُبَّ الرِّئَاسَةِ غَيْرُ تَارِكِكَ كَمَا لَمْ يَتْرُكْ مَنْ كَانَ قَبْلَكَ تَمَامَ الْخَبَرِ
He-asws said: ‘Never (will you stop)! The love of governancewill not leave you just as it had not left the ones who were before you’ – the Hadeeth’.[187]
5- ج، الإحتجاج عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ قَالَ: دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا أَبَا حَنِيفَةَ قَدْ بَلَغَنِي أَنَّكَ تَقِيسُ فَقَالَ نَعَمْ
‘Al-Ihtijaj’ – Isa Bin Abdullah Al Qarshy who said,
‘Abu Haneefa came to Abu Abdullah-asws and he-asws said: ‘O Abu Haneefa! It has reached me-asws that you are analogising?’ He said, ‘Yes’.
فَقَالَ لَا تَقِسْ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ لَعَنَهُ اللَّهُ حِينَ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَقَاسَ مَا بَيْنَ النَّارِ وَ الطِّينِ وَ لَوْ قَاسَ نُورِيَّةَ آدَمَ بِنُورِيَّةِ النَّارِ عَرَفَ مَا بَيْنَ النُّورَيْنِ وَ ضِيَاءَ أَحَدِهِمَا عَلَى الْآخَرِ
He-asws said: ‘Do not analogise, for the first one to Analogise was Iblees-la. He-la said, ‘You Created me from fire and Created him from clay’ [7:12]. Thus he-la analogised between the fire and the clay, and had he-la compared the light (essence) of Adam-as and the light (essence) of the fire, he-la would have recognised what (the diference) is between the two lights, and the (the superiority of the) illumination of one of them over the other’’.[188]
6- ج، الإحتجاج سَأَلَ مُحَمَّدُ بْنُ الْحَسَنِ أَبَا الْحَسَنِ مُوسَى ع بِمَحْضَرٍ مِنَ الرَّشِيدِ وَ هُمْ بِمَكَّةَ فَقَالَ لَهُ أَ يَجُوزُ لِلْمُحْرِمِ أَنْ يُظَلِّلَ عَلَيْهِ مَحْمِلَهُ
Muhammad Bin Al-Hassan asked Abu Al-Hassan Musa-asws of his-asws of the proceedings from (the Caliph) Al-Rasheed, and they were at Makkah, and said to him-asws, ‘Is it allowed for the one in Ihraam that he shades upon his carriage?’
فَقَالَ لَهُ مُوسَى ع لَا يَجُوزُ لَهُ ذَلِكَ مَعَ الِاخْتِيَارِ
Musa-asws said to him: ‘That is not allowed for him while being with the choice’.
فَقَالَ لَهُ مُحَمَّدُ بْنُ الْحَسَنِ أَ فَيَجُوزُ أَنْ يَمْشِيَ تَحْتَ الظِّلَالِ مُخْتَاراً
Musa Bin Al-Hassan said to him-asws, ‘Is it allowed that he should walk under the shade, out of choice?’
فَقَالَ لَهُ نَعَمْ
He-asws said to him: ‘Yes’.
فَتَضَاحَكَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ ذَلِكَ- فَقَالَ لَهُ أَبُو الْحَسَنِ مُوسَى ع أَ فَتَعْجَبُ مِنْ سُنَّةِ النَّبِيِّ ص وَ تَسْتَهْزِئُ بِهَا إِنَّ رَسُولَ اللَّهِ ص كَشَفَ ظِلَالَهُ فِي إِحْرَامِهِ وَ مَشَى تَحْتَ الظِّلَالِ وَ هُوَ مُحْرِمٌ إِنَّ أَحْكَامَ اللَّهِ تَعَالَى يَا مُحَمَّدُ لَا تُقَاسُ فَمَنْ قَاسَ بَعْضَهَا عَلَى بَعْضٍ فَقَدْ ضَلَّ سَواءَ السَّبِيلِ
Muhammad Bin Al-Hassan laughed at that, so Abu Al-Hassan Musa-asws said to him: ‘You are astounded from a Sunnah of the Prophet-saww and are mocking with it? Rasool-Allah-saww removed his-saww shade while being in his-saww Ihraam, and walked under the shade, and he-saww was in Ihraam. The Ordinances of Allah-azwj the Exalted – O Muhammad – cannot be analogised. The one who analogises one upon the other, so he has strayed from the Way’.
فَسَكَتَ مُحَمَّدُ بْنُ الْحَسَنِ لَا يَرْجِعُ جَوَاباً
Muhammad Bin Al-Hassan was silent and did not respond an answer’’.[189]
7- وَ قَدْ جَرَى لِأَبِي يُوسُفَ مَعَ أَبِي الْحَسَنِ مُوسَى ع بِحَضْرَةِ الْمَهْدِيِّ مَا يَقْرُبُ مِنْ ذَلِكَ وَ هُوَ أَنَّ مُوسَى ع سَأَلَ أَبَا يُوسُفَ عَنْ مَسْأَلَةٍ لَيْسَ عِنْدَهُ فِيهَا شَيْءٌ فَقَالَ لِأَبِي الْحَسَنِ مُوسَى ع إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْءٍ قَالَ هَاتِ
And there flowed for Abu Yusuf with Abu Al-Hassan Musa-asws in the presence of (the Caliph) Al Mahdi, what is near from that, and it is – Musa-asws asked Abu Yusuf about an issue, and there wasn’t anything with him for it, so he said to Abu Al-Hassan Musa-asws, ‘I want to ask you about something’. He-asws said: ‘Give’.
فَقَالَ مَا تَقُولُ فِي التَّظْلِيلِ لِلْمُحْرِمِ قَالَ لَا يَصْلُحُ
He said, ‘What are you-asws saying regarding the shade for the one in Ihraam?’ He-asws said: ‘Not correct’.
قَالَ فَيَضْرِبُ الْخِبَاءَ فِي الْأَرْضِ فَيَدْخُلُ فِيهِ قَالَ نَعَمْ
He said, ‘So can he strike the tent in the ground and enter inside it?’ He-asws said: ‘Yes’.
قَالَ فَمَا فَرْقٌ بَيْنَ هَذَا وَ ذَاكَ
He said, ‘So what is the difference between this and that?’
قَالَ أَبُو الْحَسَنِ مُوسَى ع مَا تَقُولُ فِي الطَّامِثِ تَقْضِي الصَّلَاةَ قَالَ لَا
Abu Al-Hassan Musa-asws said: ‘What are you saying regarding the menstruating woman, should she pay back (the missed) Salat?’ He said, ‘No’.
قَالَ تَقْضِي الصَّوْمَ قَالَ نَعَمْ
He-asws said: ‘Should she pay back (the missed) Fast?’ He said, ‘Yes’.
قَالَ وَ لِمَ قَالَ إِنَّ هَذَا كَذَا جَاءَ
He-asws said: ‘And why?’ He said, ‘This is how it has come’.
قَالَ أَبُو الْحَسَنِ ع وَ كَذَلِكَ هَذَا
Abu Al-Hassan Musa-asws said: ‘And similar to that, is this’.
قَالَ الْمَهْدِيُّ لِأَبِي يُوسُفَ مَا أَرَاكَ صَنَعْتَ شَيْئاً قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ رَمَانِي بِحُجَّةٍ
(The Caliph) Al-Mahdi said to Abu Yusuf, ‘I did not see you do anything’. He said, ‘O commander of the faithful! He-asws shot me down with an argument (proof)’’.[190]
8- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ وَ أَحْكَامٌ تُبْتَدَعُ يُخَالَفُ فِيهَا كِتَابُ اللَّهِ وَ يَتَوَلَّى عَلَيْهَا رِجَالٌ رِجَالًا عَلَى غَيْرِ دِينِ اللَّهِ
‘Nahj Al-Balagah’ –
From a sermon of his (Amir Al-Momineen-asws): ‘But rather the Fitna (strife) begins when the desires are followed, and the Ordinances are innovated, wherein the Book of Allah-azwj is opposed, and the men govern the men over it upon changing the Religion of Allah-azwj.
فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَقِّ لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ وَ لَوْ أَنَّ الْحَقَّ خَلَصَ مِنْ لُبْسِ الْبَاطِلِ انْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ وَ لَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَ مِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَهُنَالِكَ يَسْتَوْلِي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَ يَنْجُو الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى
If the falsehood was pure from being mixed with the Truth, there would have been no fear upon the seekers of the realities; and if the Truth had been pure from being clad in the falsehood, the tongues of the obstinate ones would have been cut off from it. But a handful is grabbed from this, and a handful from this, and these are mixed up. Thus, over here, the Satan-la overcomes upon his-la friends, and those get saved, for whom the goodly end has preceded from Allah-azwj’’.[191]
9- ع، علل الشرائع أَبِي رَحِمَهُ اللَّهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعُقَيْلِيِّ الْقُرَشِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ رَفَعَ الْحَدِيثَ قَالَ: دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ يَا أَبَا حَنِيفَةَ بَلَغَنِي أَنَّكَ تَقِيسُ قَالَ نَعَمْ أَنَا أَقِيسُ
‘Ilal Al Sharaie’ – My father, may Allah Mercy him, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Ibrahim Bin hashim, from Ahmad Bin Abdullah Al Uqeyli Al Qureyshi, from Isa Bin Abdullah Al Qureyshi, raising the Hadeeth, said,
‘Abu Haneefa entered to see Abu Abdullah-asws. He said to him: ‘O Abu Haneefa! It has reached me-asws that you tend to analogise?’ He said, ‘Yes, I do analogise’.
قَالَ لَا تَقِسْ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ حِينَ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَقَاسَ مَا بَيْنَ النَّارِ وَ الطِّينِ وَ لَوْ قَاسَ نُورِيَّةَ النَّارِ عَرَفَ فَضْلَ مَا بَيْنَ النُّورَيْنِ وَ صَفَاءَ أَحَدِهِمَا عَلَى الْآخَرِ
He -asws said: ‘Do not analogise, for the first one to analogise was Iblees-la when he said, ‘‘You Created me from fire and Created him from clay’ [7:12]. Thus he-la analogised what is between the fire and the clay, and had he-la compared radiance of the fire, he-la would have recognised the superiority of what is between the two radiances and clarity of one over the other.
وَ لَكِنْ قِسْ لِي رَأْسَكَ أَخْبِرْنِي عَنْ أُذُنَيْكَ مَا لَهُمَا مُرَّتَانِ قَالَ لَا أَدْرِي
But, analgoise your head for me-asws. Inform me-asws about your ears, what two bitternesses is there for them?’ He said, ‘I don’t know’.
قَالَ فَأَنْتَ لَا تُحْسِنُ تَقِيسُ رَأْسَكَ فَكَيْفَ تَقِيسُ الْحَلَالَ وَ الْحَرَامَ
He-asws said: ‘So you at not good at analogising your own head, so how can you analogise the Permissible and the Prohibition?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي مَا هُوَ
He said, ‘O son-asws of Rasool-Allah-saww! Inform me, what is it?’
قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْأُذُنَيْنِ مُرَّتَيْنِ لِئَلَّا يَدْخُلَهُمَا شَيْءٌ إِلَّا مَاتَ لَوْ لَا ذَلِكَ لَقَتَلَ ابْنَ آدَمَ الْهَوَامُّ وَ جَعَلَ الشَّفَتَيْنِ عَذْبَتَيْنِ لِيَجِدَ ابْنُ آدَمَ طَعْمَ الْحُلْوِ وَ الْمُرِّ وَ جَعَلَ الْعَيْنَيْنِ مَالِحَتَيْنِ لِأَنَّهُمَا شَحْمَتَانِ وَ لَوْ لَا مُلُوحَتُهُمَا لَذَابَتَا وَ جَعَلَ الْأَنْفَ بَارِداً سَائِلًا لِئَلَّا يَدَعَ فِي الرَّأْسِ دَاءً إِلَّا أَخْرَجَهُ وَ لَوْ لَا ذَلِكَ لَثَقُلَ الدِّمَاغُ وَ تَدَوَّدَ
He said: ‘Allah-azwj Mighty and Majestic Made the two ears as bitter so that nothing would enter these except it would die. Had it not been that, the son of Adam would be killed by the insects; and He-azwj Made the two lips as fres for the son of Adam to feel the taste of sweetness and bitterness; and Made the two eyes as salty because these are two (pieces of) fat, and had it not been for their saltiness, these would have melted; and Made the nose as cold, flowing, so that no illness would remain in the head except it would expel it, and had it not been that, the brain would be heavy and decay’’.[192]
10- ع، علل الشرائع مُحَمَّدُ بْنُ الْحَسَنِ الْقَطَّانُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي حَاتِمٍ عَنْ أَبِي زُرْعَةَ عَنْ هِشَامِ بْنِ عَمَّارٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنِ ابْنِ شُبْرُمَةَ قَالَ: دَخَلْتُ أَنَا وَ أَبُو حَنِيفَةَ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقَالَ لِأَبِي حَنِيفَةَ اتَّقِ اللَّهَ وَ لَا تَقِسِ الدِّينَ بِرَأْيِكَ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ بِالسُّجُودِ لآِدَمَ فَقَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ
Muhammad Bin Al-Hassan Al Qatan, from Abdul Rahman Bin Abu Hatim, from Abu Zar’at, from Hisham Bin Amaar, from Muhammad Bin Abdullah Al Qarshy, from Ibn Shabrama (a judge) who said,
‘I and Abu Haneefa came to Ja’far Bin Muhammad-asws, so he-asws said to Abu Haneefa: ‘Fear Allah-azwj and do not analogise the Religion by your opinion, for the first one to analogise was Iblees-la. Allah-azwj Mighty and Majestic Commanded him-la with the Sajdah to Adam-as, and He (Iblees) said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’.
ثُمَّ قَالَ أَ تُحْسِنُ أَنْ تَقِيسَ رَأْسَكَ مِنْ بَدَنِكَ قَالَ لَا
Then he-asws said: ‘Are you good at analogising your head from your body?’ He said, ‘No’.
قَالَ جَعْفَرٌ ع فَأَخْبِرْنِي لِأَيِّ شَيْءٍ جَعَلَ اللَّهُ الْمُلُوحَةَ فِي الْعَيْنَيْنِ وَ الْمَرَارَةَ فِي الْأُذُنَيْنِ وَ الْمَاءَ الْمُنْتِنَ فِي الْمَنْخِرَيْنِ وَ الْعُذُوبَةَ فِي الشَّفَتَيْنِ قَالَ لَا أَدْرِي
Ja’far-asws said: ‘Inform me, for which thing (reason) did Allah-azwj Make the saltiness to be in the eyes, and the bitterness in the ears, and the fetid water to be in the nostrils, and the freshness to be in the lips?’ He said, ‘I don’t know’.
قَالَ جَعْفَرٌ ع لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْعَيْنَيْنِ فَجَعَلَهُمَا شَحْمَتَيْنِ وَ جَعَلَ الْمُلُوحَةَ فِيهِمَا مَنّاً مِنْهُ عَلَى ابْنِ آدَمَ وَ لَوْ لَا ذَلِكَ لَذَابَتَا وَ جَعَلَ الْأُذُنَيْنِ مُرَّتَيْنِ وَ لَوْ لَا ذَلِكَ لَهَجَمَتِ الدَّوَابُّ وَ أَكَلَتْ دِمَاغَهُ وَ جَعَلَ الْمَاءَ فِي الْمَنْخِرَيْنِ لِيَصْعَدَ مِنْهُ النَّفَسُ وَ يَنْزِلَ وَ يَجِدَ مِنْهُ الرِّيحَ الطَّيِّبَةَ مِنَ الْخَبِيثَةِ وَ جَعَلَ الْعُذُوبَةَ فِي الشَّفَتَيْنِ لِيَجِدَ ابْنُ آدَمَ لَذَّةَ مَطْعَمِهِ وَ مَشْرَبِهِ
Ja’far-asws said: ‘Because Allah-azwj Blessed and Exalted Created the eyes and Made them greasy, and Made the saltiness to be in them as a Favour from Him-azwj upon the son of Adam-as, and had it not been that, they would have melted. And He-azwj Made the bitterness (to be in) the ears, and had it not been that, the vermin would have attacked and eaten his brain. And He-azwj Made the water to be in the nostrils in order for the breath to ascend from it and descend, and he would find from it, the good smell from the bad. And He-azwj Made the freshness (to be) in the lips for the son of Adam-as to find the pleasure of his food and his drink’.
ثُمَّ قَالَ جَعْفَرٌ ع لِأَبِي حَنِيفَةَ أَخْبِرْنِي عَنْ كَلِمَةٍ أَوَّلُهَا شِرْكٌ وَ آخِرُهَا إِيمَانٌ قَالَ لَا أَدْرِي
Then Ja’far-asws said to Abu Haneefa: ‘Inform me about a phrase, the beginning of it is Shirk and the end of it is Eman’. He said, ‘I don’t know’.
قَالَ هِيَ لَا إِلَهَ إِلَّا اللَّهُ لَوْ قَالَ لَا إِلَهَ كَانَ شِرْكٌ وَ لَوْ قَالَ إِلَّا اللَّهُ كَانَ إِيمَانٌ
He-asws said: ‘It is, ‘There is no god except Allah-azwj’. If he says, ‘There is no god’, it would have been Shirk, and if he says, ‘Except Allah-azwj, it would be Eman’.
ثُمَّ قَالَ جَعْفَرٌ ع وَيْحَكَ أَيُّهُمَا أَعْظَمُ قَتْلُ النَّفْسِ أَوِ الزِّنَا قَالَ قَتْلُ النَّفْسِ
Then Ja’far-asws said: ‘Woe be unto you! Which of the two is more grievous, murder of the soul or the adultery?’ He said, ‘Murdering the soul’.
قَالَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ قَبِلَ فِي قَتْلِ النَّفْسِ شَاهِدَيْنِ وَ لَمْ يَقْبَلْ فِي الزِّنَا إِلَّا أَرْبَعَةً ثُمَّ أَيُّهُمَا أَعْظَمُ الصَّلَاةُ أَمِ الصَّوْمُ قَالَ الصَّلَاةُ
He-asws said: ‘But Allah-azwj Mighty and Majestic has Accepted two witnesses regarding the murder of a soul, and did not Accept regarding the adulter except for four. Then which of the two is greater, the Salat or the Fast?’ He said, ‘The Salat’.
قَالَ فَمَا بَالُ الْحَائِضِ تَقْضِي الصِّيَامَ وَ لَا تَقْضِي الصَّلَاةَ فَكَيْفَ يَقُومُ لَكَ الْقِيَاسُ فَاتَّقِ اللَّهَ وَ لَا تَقِسْ
He-asws said: ‘What is the matter the menstruating woman pays back (missed) Fasts and does not pay back (missed) Salats? So, how would the analogy stand for you? Therefore, fear Allah-azwj and do not analogise’’.[193]
11- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ الْغَضَائِرِيُّ عَنْ هَارُونَ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ مَعْمَرٍ عَنْ حَمْدَانَ بْنِ مُعَافَا عَنِ الْعَبَّاسِ بْنِ سُلَيْمَانَ عَنِ الْحَارِثِ بْنِ التَّيِّهَانِ قَالَ: قَالَ لِيَ ابْنُ شُبْرُمَةَ دَخَلْتُ أَنَا وَ أَبُو حَنِيفَةَ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع فَسَلَّمْتُ عَلَيْهِ وَ كُنْتُ لَهُ صَدِيقاً ثُمَّ أَقْبَلْتُ عَلَى جَعْفَرٍ فَقُلْتُ أَمْتَعَ اللَّهُ بِكَ هَذَا رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ لَهُ فِقْهٌ وَ عَقْلٌ
Al Husayn Bin Ubeydullah Al Gazairy, from Haroun Bin Musa, from Ali Bin Mo’mar, from Hamdan Bin Ma’afa, from Al Abbas Bin Suleyman, from Al Haris Bin Al Tayhan who said,
‘Ibn Shubrama (a judge) said to me, ‘I and Abu Haneefa went to Ja’far-asws Bin Muhammad-asws, and he greeted upon him-asws – and he-asws was a friend of his (Ibn Shubrama) – then Ja’far-asws turned towards me and I said, ‘May Allah-azwj Make you-asws happy! This is a man from the people of Al Iraq. For him is understanding, and intellect’.
فَقَالَ لَهُ جَعْفَرٌ ع لَعَلَّهُ الَّذِي يَقِيسُ الدِّينَ بِرَأْيِهِ
Ja’far-asws said to him: ‘Perhaps he is the one who analogises the Religion by his opinion’.
ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ هَذَا النُّعْمَانُ بْنُ ثَابِتٍ فَقَالَ أَبُو حَنِيفَةَ نَعَمْ أَصْلَحَكَ اللَّهُ
Then he-asws faced me and he-asws said, ‘This is Al Numan Bin Sabit?’ Abu Haneefa said, ‘Yes, may Allah-azwj Keep you-asws well!’
فَقَالَ اتَّقِ اللَّهَ وَ لَا تَقِسِ الدِّينَ بِرَأْيِكَ
He-asws said: ‘Fear Allah-azwj, and do not analogise the Religion by your opinion’
وَ سَاقَ الْحَدِيثَ نَحْوَ مَا مَرَّ إِلَى قَوْلِهِ ع وَ لَا تَقْضِي الصَّلَاةَ اتَّقِ اللَّهَ يَا عَبْدَ اللَّهِ فَإِنَّا نَحْنُ وَ أَنْتُمْ غَداً إِذَا خُلِقْنَا بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ نَقُولُ قَالَ رَسُولُ اللَّهِ ص وَ تَقُولُ أَنْتَ وَ أَصْحَابُكَ أُسْمِعْنَا وَ أُرِينَا فَيَفْعَلُ بِنَا وَ بِكُمْ مَا شَاءَ اللَّهُ عَزَّ وَ جَلَّ.
And he continued the Hadeeth approximately what has passed, up to his-asws words: ‘And she would not pay back the (missed) Salats. Fear Allah-azwj, O servant of Allah-azwj, for us-asws and you, tomorrow, when we are in front of Allah-azwj Mighty and Majestic, and we-asws would be saying: ‘Rasool-Allah-saww said (such and such)’, and you and your companions would be saying, ‘We heard and we opined’.
Allah-azwj would be Dealing with us-asws and with you all, whatever He-azwj so Desires to’’.[194]
12- ع، علل الشرائع أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ شُعَيْبِ بْنِ أَنَسٍ عَنْ بَعْضِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ غُلَامُ كِنْدَةَ فَاسْتَفْتَاهُ فِي مَسْأَلَةٍ فَأَفْتَاهُ فِيهَا فَعَرَفْتُ الْغُلَامَ وَ الْمَسْأَلَةَ فَقَدِمْتُ الْكُوفَةَ فَدَخَلْتُ عَلَى أَبِي حَنِيفَةَ فَإِذَا ذَاكَ الْغُلَامُ بِعَيْنِهِ يَسْتَفْتِيهِ فِي تِلْكَ الْمَسْأَلَةِ بِعَيْنِهَا فَأَفْتَاهُ فِيهَا بِخِلَافِ مَا أَفْتَاهُ أَبُو عَبْدِ اللَّهِ ع
‘Ilal Al Sharaie’ – My father, and Ibn Al Waleed, both together, from Sa’ad, from Al Barqy, from Shuayb Bin Anas,
‘From one of the companions of Abu Abdullah-asws who said, ‘I was in the presence of Abu Abdullah-asws, when a boy of Kinda came, and asked for a Fatwa regarding an issue, so he-asws issued his-asws Fatwa regarding it. I recognised the boy and the issue. When I proceeded to Al Kufa, I went to Abu Haneefa, and there was that very boy, seeking his Fatwa regarding that very issue, and he issued his Fatwa opposite to what Abu Abdullah-asws had issued.
فَقُمْتُ إِلَيْهِ فَقُلْتُ وَيْلَكَ يَا أَبَا حَنِيفَةَ إِنِّي كُنْتُ الْعَامَ حَاجّاً فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع مُسَلِّماً عَلَيْهِ فَوَجَدْتُ هَذَا الْغُلَامَ يَسْتَفْتِيهِ فِي هَذِهِ الْمَسْأَلَةِ بِعَيْنِهَا فَأَفْتَاهُ بِخِلَافِ مَا أَفْتَيْتَهُ
I stood up to him and I said, ‘Woe be unto you, O Abu Haneefa! I was a pilgrim (of Hajj) this year and I went to Abu Abdullah-asws, submitting to him-asws, and I found this boy seeking his-asws Fatwas regarding this very issue, and he-asws issued his-asws Fatwa to what you are issuing your Fatwa to him’.
فَقَالَ وَ مَا يَعْلَمُ جَعْفَرُ بْنُ مُحَمَّدٍ أَنَا أَعْلَمُ مِنْهُ أَنَا لَقِيتُ الرِّجَالَ وَ سَمِعْتُ مِنْ أَفْوَاهِهِمْ وَ جَعْفَرُ بْنُ مُحَمَّدٍ صُحُفِيٌّ
He said, ‘And what does Ja’far-asws Bin Muhammad-asws know? I am more knowing that him-asws. I meet the men and hear from their mouths, and Ja’far-asws Bin Muhammad-asws is a bookworm (a man of books only)’.
فَقُلْتُ فِي نَفْسِي وَ اللَّهِ لَأَحُجَّنَّ وَ لَوْ حَبْواً قَالَ فَكُنْتُ فِي طَلَبِ حَجَّةٍ فَجَاءَتْنِي حَجَّةٌ فَحَجَجْتُ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَحَكَيْتُ لَهُ الْكَلَامَ
I said within myself, ‘By Allah-azwj! I will go to Hajj even if I have to crawl’. I was in seeking (going to) Hajj, and there came to be (the opportunity) for Hajj, so I performed Hajj, then went to Abu Abdullah-asws, and I related the speech to him-asws.
فَضَحِكَ ثُمَّ قَالَ عَلَيْهِ لَعْنَةُ اللَّهِ أَمَّا فِي قَوْلِهِ إِنِّي رَجُلٌ صُحُفِيٌّ فَقَدْ صَدَقَ قَرَأْتُ صُحُفَ إِبْرَاهِيمَ وَ مُوسَى فَقُلْتُ لَهُ وَ مَنْ لَهُ بِمِثْلِ تِلْكَ الصُّحُفِ
He-asws smiled, then said: ‘Upon him is the Curse of Allah-azwj! But, was it not in his-asws words that I-asws am a bookworm (a man of books)? He spoke the truth. I-asws recite the books (Parchments) of Ibrahim-as and Musa-as’. I said to him-asws, ‘And who has for him the likes of these Books?’
قَالَ فَمَا لَبِثْتُ أَنْ طَرَقَ الْبَابَ طَارِقٌ وَ كَانَ عِنْدَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ فَقَالَ لِلْغُلَامِ انْظُرْ مَنْ ذَا فَرَجَعَ الْغُلَامُ فَقَالَ أَبُو حَنِيفَةَ قَالَ أَدْخِلْهُ
He (the narrator) said, ‘It was not long before a comer knocked on the door, and with him-asws was a group of his-asws companions. He-asws said to the boy (servant), ‘look, who is that?’ The boy returned and he said, ‘Abu Haneefa’. He-asws said: ‘Let him enter’.
فَدَخَلَ فَسَلَّمَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَرَدَّ عَلَيْهِ السَّلَامَ ثُمَّ قَالَ أَصْلَحَكَ اللَّهُ أَ تَأْذَنُ لِي فِي الْقُعُودِ
He entered and greeted upon Abu Abdullah-asws, and he-asws returned the greeting. Then he said, ‘May Allah-azwj Keep you-asws well! Can you-asws permit me regarding the sitting?’
فَأَقْبَلَ عَلَى أَصْحَابِهِ يُحَدِّثُهُمْ وَ لَمْ يَلْتَفِتْ إِلَيْهِ ثُمَّ قَالَ الثَّانِيَةَ وَ الثَّالِثَةَ فَلَمْ يَلْتَفِتْ إِلَيْهِ فَجَلَسَ أَبُو حَنِيفَةَ مِنْ غَيْرِ إِذْنِهِ
But he-asws faced towards his-asws companions and narrated to them and did not turn towards him. Then he said, the second time and the third, but he-asws did not turn towards him. Abu Haneefa sat down with his-asws permission.
فَلَمَّا عَلِمَ أَنَّهُ قَدْ جَلَسَ الْتَفَتَ إِلَيْهِ فَقَالَ أَيْنَ أَبُو حَنِيفَةَ فَقَالَ هُوَ ذَا أَصْلَحَكَ اللَّهُ
When he-asws knew that he had sat down, he-asws turned towards him and he-asws said: ‘Where is Abu Haneefa?’ He said to him-asws, ‘He is here, may Allah-azwj Keep you-asws well!’
فَقَالَ أَنْتَ فَقِيهُ أَهْلِ الْعِرَاقِ قَالَ نَعَمْ
He-asws said: ‘You are a jurist of the people of Al-Iraq?’ He said, ‘Yes’.
قَالَ فَبِمَا تُفْتِيهِمْ قَالَ بِكِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ
He-asws said: ‘By what do you issue Fatwas to them?’ He said, ‘By the Book of Allah-azwj and the Sunnah of His-azwj Prophet-saww’.
قَالَ يَا أَبَا حَنِيفَةَ تَعْرِفُ كِتَابَ اللَّهِ حَقَّ مَعْرِفَتِهِ وَ تَعْرِفُ النَّاسِخَ وَ الْمَنْسُوخَ قَالَ نَعَمْ
He-asws said: ‘O Abu Haneefa! Do you understand the Book of Allah-azwj as is its right to be understood, and do you recognise the Abrogating (Verses) and the Abrogated?’ He said, ‘Yes’.
قَالَ يَا أَبَا حَنِيفَةَ وَ لَقَدْ ادَّعَيْتَ عِلْماً وَيْلَكَ مَا جَعَلَ اللَّهُ ذَلِكَ إِلَّا عِنْدَ أَهْلِ الْكِتَابِ الَّذِينَ أُنْزِلَ عَلَيْهِمْ وَيْلَكَ وَ لَا هُوَ إِلَّا عِنْدَ الْخَاصِّ مِنْ ذُرِّيَّةِ نَبِيِّنَا ص وَ مَا وَرَّثَكَ اللَّهُ مِنْ كِتَابِهِ حَرْفاً
He-asws said: ‘O Abu Haneefa! You have claimed knowledge. Woe be unto you! Allah-azwj did not Make that except to be with the People of the Book, those upon whom it was Revealed. Woe be unto you! And it is not except, with the special ones from the-saww offspring of our Prophet-saww, and Allah-azwj did not Make you inherit a single letter from His-azwj Book.
فَإِنْ كُنْتَ كَمَا تَقُولُ وَ لَسْتَ كَمَا تَقُولُ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ أَيْنَ ذَلِكَ مِنَ الْأَرْضِ قَالَ أَحْسَبُهُ مَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ
If it was just as you are saying, then inform me-asws about the Words of Allah-azwj Mighty and Majestic: and We Apportioned the journey therein: Travel through them nights and days, in security [34:18], where is that from the earth?’ He said, ‘I reckon it to be in what is between Makkah and Al Medina’.
فَالْتَفَتَ أَبُو عَبْدِ اللَّهِ ع إِلَى أَصْحَابِهِ فَقَالَ تَعْلَمُونَ أَنَّ النَّاسَ يُقْطَعُ عَلَيْهِمْ بَيْنَ الْمَدِينَةِ وَ مَكَّةَ فَتُؤْخَذُ أَمْوَالُهُمْ وَ لَا يَأْمَنُونَ عَلَى أَنْفُسِهِمْ وَ يُقْتَلُونَ قَالُوا نَعَمْ
Abu Abdullah-asws turned towards his-asws companions and he-asws said: ‘Are you knowing that the people get (their way) cut off (by bandits) between Al Medina and Makkah, so their wealth gets seized, and they are not safe upon their lives and they get killed?’ They said, ‘Yes’.
قَالَ فَسَكَتَ أَبُو حَنِيفَةَ فَقَالَ يَا أَبَا حَنِيفَةَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ مَنْ دَخَلَهُ كانَ آمِناً أَيْنَ ذَلِكَ مِنَ الْأَرْضِ قَالَ الْكَعْبَةُ
He (the narrator) said, ‘Abu Haneefa was silent, so he-asws said: ‘O Abu Haneefa! Inform me-asws about the Words of Allah-azwj Mighty and Majestic: and the one enters it shall be secure [3:97], where is that from the earth?’ He said, ‘The Kaaba’.
قَالَ أَ فَتَعْلَمُ أَنَّ الْحَجَّاجَ بْنَ يُوسُفَ حِينَ وَضَعَ الْمَنْجَنِيقَ عَلَى ابْنِ الزُّبَيْرِ فِي الْكَعْبَةِ فَقَتَلَهُ كَانَ آمِناً فِيهَا
He-asws said: ‘Do you know what Al-Hajjaj Ibn Yusuf, when he placed the catapult upon Ibn Al Zubeyr in the Kaaba, and killed him, was he safe in it?’
قَالَ فَسَكَتَ
He (the narrator) said, ‘He was silent’.
ثُمَّ قَالَ يَا أَبَا حَنِيفَةَ إِذَا وَرَدَ عَلَيْكَ شَيْءٌ لَيْسَ فِي كِتَابِ اللَّهِ وَ لَمْ تَأْتِ بِهِ الْآثَارُ وَ السُّنَّةُ كَيْفَ تَصْنَعُ
Then he-asws said: ‘O Abu Haneefa! When something is referred to you which isn’t in the Book of Allah-azwj, and the Hadeeth and the Sunnah have not come with it, how would you deal with it?’
فَقَالَ أَصْلَحَكَ اللَّهُ أَقِيسُ وَ أَعْمَلُ فِيهِ بِرَأْيِي
He said, ‘May Allah-azwj Keep you-asws well! I would analogise and act by it with my opinion’.
قَالَ يَا أَبَا حَنِيفَةَ إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ الْمَلْعُونُ قَاسَ عَلَى رَبِّنَا تَبَارَكَ وَ تَعَالَى فَقَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَسَكَتَ أَبُو حَنِيفَةَ
He-asws said: ‘O Abu Haneefa! The first one to analogise was Iblees-la the Accursed. He-la analogise upon our Lord-azwj Blessed and Exalted, and he-la said, ‘He (Iblees) said, ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]’. Abu Haneefa was silent.
فَقَالَ يَا أَبَا حَنِيفَةَ أَيُّمَا أَرْجَسُ الْبَوْلُ أَوِ الْجَنَابَةُ فَقَالَ الْبَوْلُ فَقَالَ النَّاسُ يَغْتَسِلُونَ مِنَ الْجَنَابَةِ وَ لَا يَغْتَسِلُونَ مِنَ الْبَوْلِ فَسَكَتَ
He-asws said: ‘O Abu Haneefa! Which of the two is filthier, the urine or the sexual impurity?’ He said, ‘The urine’. He-asws said: ‘The people are bathing from the sexual impurity and are not bathing from the urine?’ He was silent.
فَقَالَ يَا أَبَا حَنِيفَةَ أَيُّمَا أَفْضَلُ الصَّلَاةُ أَمِ الصَّوْمُ قَالَ الصَّلَاةُ فَقَالَ فَمَا بَالُ الْحَائِضِ تَقْضِي صَوْمَهَا وَ لَا تَقْضِي صَلَاتَهَا فَسَكَتَ
He-asws said: ‘O Abu Haneefa! Which of the two is superior, the Salat or the Fast?’ He said, ‘The Salat’. He-asws said: ‘So what is the matter the menstruating woman pays back her (missed) Fasts and does not pay back her (missed) Salat?’ He was silent.
قَالَ يَا أَبَا حَنِيفَةَ أَخْبِرْنِي عَنْ رَجُلٍ كَانَتْ لَهُ أُمُّ وَلَدٍ وَ لَهُ مِنْهَا ابْنَةٌ وَ كَانَتْ لَهُ حُرَّةٌ لَا تَلِدُ فَزَارَتِ الصَّبِيَّةُ بِنْتُ أُمِّ الْوَلَدِ أَبَاهَا فَقَامَ الرَّجُلُ بَعْدَ فَرَاغِهِ مِنْ صَلَاةِ الْفَجْرِ فَوَاقَعَ أَهْلَهُ الَّتِي لَا تَلِدُ وَ خَرَجَ إِلَى الْحَمَّامِ فَأَرَادَتِ الْحُرَّةُ أَنْ تَكِيدَ أُمَّ الْوَلَدِ وَ ابْنَتَهَا عِنْدَ الرَّجُلِ فَقَامَتْ إِلَيْهَا بِحَرَارَةِ ذَلِكَ الْمَاءِ فَوَقَعَتْ إِلَيْهَا وَ هِيَ نَائِمَةٌ فَعَالَجَتْهَا كَمَا يُعَالِجُ الرَّجُلُ الْمَرْأَةَ فَعَلِقَتْ أَيُّ شَيْءٍ عِنْدَكَ فِيهَا
He-asws said: ‘O Abu Haneefa! Inform me about a man who had for him a mother of children, and for him, from her, is a daughter, and there was (also) a free woman for him who did not beget. Then the young girl, daughter of the mother of the children, visited her father. So, the man stood, after being free from establishing Salat Al-Fajr, and copulated with his wife who had not begotten, and then went out to the bathroom. The free woman intended to plot against the mother of the children and her daughter in the presence of the man, so she stood up and went to her with the hotness of that water (semen), and made it fall inside her while she was sleeping, and she inserted into her just as the man tends to insert into the woman, and she conceived. Which this is with you with regards to it?’
قَالَ لَا وَ اللَّهِ مَا عِنْدِي فِيهَا شَيْءٌ
He said, ‘No, by Allah-azwj! There is nothing with me regarding it’.
فَقَالَ يَا أَبَا حَنِيفَةَ أَخْبِرْنِي عَنْ رَجُلٍ كَانَتْ لَهُ جَارِيَةٌ فَزَوَّجَهَا مِنْ مَمْلُوكٍ لَهُ وَ غَابَ الْمَمْلُوكُ فَوُلِدَ لَهُ مِنْ أَهْلِهِ مَوْلُودٌ وَ وُلِدَ لِلْمَمْلُوكِ مَوْلُودٌ مِنْ أُمِّ وَلَدٍ لَهُ فَسَقَطَ الْبَيْتُ عَلَى الْجَارِيَتَيْنِ وَ مَاتَ الْمَوْلَى مَنِ الْوَارِثُ
He-asws said: ‘O Abu Haneefa! Inform me about a man who had a slave girl for him, and he got her married to a slave of his, and the slave was absent. There was a birth for him from his wife, and there was a birth for the slave from a mother of children for him. Then the house collapsed upon the two slave girls, and the slave died. Who is the inheritor?’
فَقَالَ جُعِلْتُ فِدَاكَ لَا وَ اللَّهِ مَا عِنْدِي فِيهَا شَيْءٌ
He said, ‘May I be sacrificed for you-asws! No, by Allah-azwj! There is nothing with me regarding this’.
فَقَالَ أَبُو حَنِيفَةَ أَصْلَحَكَ اللَّهُ إِنَّ عِنْدَنَا قَوْماً بِالْكُوفَةِ يَزْعُمُونَ أَنَّكَ تَأْمُرُهُمْ بِالْبَرَاءَةِ مِنْ فُلَانٍ وَ فُلَانٍ
Then, Abu Haneefa said, ‘May Allah-azwj Keep you-asws well! With us there are people in Al-Kufa who are claiming that you-asws instructed them with the disavowment from so and so (Abu Bakr), and so and so (Umar)’.
فَقَالَ وَيْلَكَ يَا أَبَا حَنِيفَةَ لَمْ يَكُنْ هَذَا مَعَاذَ اللَّهِ
He-asws said: ‘Woe be unto you, O Abu Haneefa! When did this happen, Allah-azwj Forbid?’
فَقَالَ أَصْلَحَكَ اللَّهُ إِنَّهُمْ يُعَظِّمُونَ الْأَمْرَ فِيهِمَا
He said, ‘May Allah-azwj Keep you-asws well! They are magnifying the matter regarding both of them’.
قَالَ فَمَا تَأْمُرُنِي قَالَ تَكْتُبُ إِلَيْهِمْ
He-asws said, ‘So what are you instructing me-asws?’ He said, ‘Write to them’.
قَالَ بِمَا ذَا قَالَ تَسْأَلُهُمْ الْكَفَّ عَنْهُمَا قَالَ لَا يُطِيعُونِّي
He-asws said: ‘With what?’ He said, ‘Ask them to stop about both of them’. He-asws said: ‘They will not obey me-asws’.
قَالَ بَلَى أَصْلَحَكَ اللَّهُ إِذَا كُنْتَ أَنْتَ الْكَاتِبَ وَ أَنَا الرَّسُولُ أَطَاعُونِي
He said, ‘Yes (they will), may Allah-azwj Keep you-asws well, when you-asws are the writer and I am the messenger, they would obey me’.
قَالَ يَا أَبَا حَنِيفَةَ أَبَيْتَ إِلَّا جَهْلًا كَمْ بَيْنِي وَ بَيْنَ الْكُوفَةِ مِنَ الْفَرَاسِخِ
He-asws said: ‘O Abu Haneefa! You are refusing only by ignorance. How much (distance) is there between me-asws and Al Kufa, from the Farsakhs (a measurement of distance)?’
قَالَ أَصْلَحَكَ اللَّهُ مَا لَا يُحْصَى فَقَالَ كَمْ بَيْنِي وَ بَيْنَكَ قَالَ لَا شَيْءَ
He said, ‘May Allah-azwj Keep you-asws well! I did not count’. He-asws said: ‘How much (distance) is there between me-asws and you?’ He said, ‘Nothing’.
قَالَ أَنْتَ دَخَلْتَ عَلَيَّ فِي مَنْزِلِي فَاسْتَأْذَنْتَ فِي الْجُلُوسِ ثَلَاثَ مَرَّاتٍ فَلَمْ آذَنْ لَكَ فَجَلَسْتَ بِغَيْرِ إِذْنِي خِلَافاً عَلَيَّ كَيْفَ يُطِيعُونِّي أُولَئِكَ وَ هُمْ ثَمَّ وَ أَنَا هَاهُنَا
He said, ‘You came to me-asws in my-asws house, and sought permission for sitting down three times, but I-asws did not permit you, so you sat down without my-asws permission, opposing upon me-asws, how would they obey me-asws and they are there and I-asws am over here?’
قَالَ فَقَنَّعَ رَأْسَهُ وَ خَرَجَ وَ هُوَ يَقُولُ أَعْلَمُ النَّاسِ وَ لَمْ نَرَهُ عِنْدَ عَالِمٍ
He (the narrator) said, ‘He covered his head and went out, and he was saying, ‘He-asws is most knowledgeable of the people and I did not see him-asws to be in the presence of a scholar (teaching him-asws)’.
فَقَالَ أَبُو بَكْرٍ الْحَضْرَمِيُّ جُعِلْتُ فِدَاكَ الْجَوَابُ فِي الْمَسْأَلَتَيْنِ الْأَوَّلَتَيْنِ
Abu Bakr Al-Hazramy said, ‘May I be sacrificed for you-asws! The answer regarding the first two issues?’
فَقَالَ يَا أَبَا بَكْرٍ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ فَقَالَ مَعَ قَائِمِنَا أَهْلَ الْبَيْتِ وَ أَمَّا قَوْلُهُ وَ مَنْ دَخَلَهُ كانَ آمِناً فَمَنْ بَايَعَهُ وَ دَخَلَ مَعَهُ وَ مَسَحَ عَلَى يَدِهِ وَ دَخَلَ فِي عَقْدِ أَصْحَابِهِ كَانَ آمِناً.
He-asws said: ‘O Abu Bakr! Travel through them nights and days, in security [34:18], would be with our-asws Qaim-asws, the People-asws of the Household. And as for His-azwj Words: and the one enters it shall be secure [3:97] – so the one who (enters into his) pledge of allegiance, and wipes upon his-asws hand, and entered into an agreement with his-asws companions, would be safe’’.[195]
13- ع، علل الشرائع الْحُسَيْنُ بْنُ أَحْمَدَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ قَالَ حَدَّثَنَا أَبُو عَبْدِ اللَّهِ الدَّارِيُّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ سُفْيَانَ الْحَرِيرِيِّ عَنْ مُعَاذٍ عَنْ بِشْرِ بْنِ يَحْيَى الْعَامِرِيِّ عَنِ ابْنِ أَبِي لَيْلَى قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ مَعِي نُعْمَانُ فَقَالَ أَبُو عَبْدِ اللَّهِ مَنِ الَّذِي مَعَكَ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ لَهُ نَظَرٌ وَ نَفَاذُ رَأْيٍ يُقَالُ لَهُ نُعْمَانُ
‘Ilal Al Sharaie’ – Al Husayn Bin Ahmad, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Dary, from Ibn Al Batainy, from Sufyan Al Hureyri, from Muaz, from Bishr Bin Yahya Al Aamiry, from Ibn Abu Layli who said,
‘I went over to Abu Abdullah-asws and with me was Nu’man (Abu Haneefa), and Abu Abdullah-asws said: ‘Who is this one with you?’ I said, ‘May I be sacrificed for you! This is a man from the people of Al Kufa, for him is an observance, and an interpretation, an opinion. He is called Nu’man’.
قَالَ فَلَعَلَّ هَذَا الَّذِي يَقِيسُ الْأَشْيَاءَ بِرَأْيِهِ فَقُلْتُ نَعَمْ
He-asws said: ‘Perhaps this is the one who analogises the things by his opinion?’ I said, ‘Yes’.
قَالَ يَا نُعْمَانُ هَلْ تُحْسِنُ أَنْ تَقِيسَ رَأْسَكَ فَقَالَ لَا
He-asws said: ‘O Nu’man! Are you good at analogising your head?’ He said, ‘No’.
فَقَالَ مَا أَرَاكَ تُحْسِنُ شَيْئاً وَ لَا فَرْضَكَ إِلَّا مِنْ عِنْدِ غَيْرِكَ فَهَلْ عَرَفْتَ كَلِمَةً أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ قَالَ لَا
He-asws said: ‘I-asws do not see you being good at anything, nor your satisfaction except from the others. Do you recognise a phrase, the beginning of it is Kufr and the end of it is Eman?’ He-asws said: ‘No’.
قَالَ فَهَلْ عَرَفْتَ مَا الْمُلُوحَةُ فِي الْعَيْنَيْنِ وَ الْمَرَارَةُ فِي الْأُذُنَيْنِ وَ الْبُرُودَةُ فِي الْمَنْخِرَيْنِ وَ الْعُذُوبَةُ فِي الشَّفَتَيْنِ قَالَ لَا
He-asws said: ‘Do you recognise why is there saltiness in the eyes, and the bitterness in the ears, and the coldness in the nostrils, and the freshness in the lips?’ He said, ‘No’.
قَالَ ابْنُ أَبِي لَيْلَى فَقُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لَنَا جَمِيعَ مَا وَصَفْتَ
Ibn Abu Layli said, ‘I said, ‘May I be sacrificed for you-asws! Explain to the entirety of what you-asws described’.
قَالَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ ع عَنْ رَسُولِ اللَّهِ ص أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ عَيْنَيِ ابْنِ آدَمَ مِنْ شَحْمَتَيْنِ فَجَعَلَ فِيهِمَا الْمُلُوحَةَ وَ لَوْ لَا ذَلِكَ لَذَابَتَا فَالْمُلُوحَةُ تَلْفِظُ مَا يَقَعُ فِي الْعَيْنِ مِنَ الْقَذَى وَ جَعَلَ الْمَرَارَةَ فِي الْأُذُنَيْنِ حِجَاباً مِنَ الدِّمَاغِ فَلَيْسَ مِنْ دَابَّةٍ تَقَعُ فِيهِ إِلَّا الْتَمَسَتِ الْخُرُوجَ وَ لَوْ لَا ذَلِكَ لَوَصَلَتْ إِلَى الدِّمَاغِ
He-asws said: ‘My-asws father-asws, narrated to me-asws from his-asws forefathers-asws, from Rasool-Allah-saww that Allah-azwj Blessed and Exalted Created the eyes of the son of Adam-as from two (pieces of) fat, and Made the saltiness to be in them, and had it not been for that, they would melt. Thus, the saltiness is a protection from whatever from the dirt, which falls into the eyes; and Made the bitterness in the ears as a veil from the brain, so there isn’t any vermin which falls into it except it would seek the exit, and had it not been that, it would arrive to the brain.
وَ جُعِلَتِ الْعُذُوبَةُ فِي الشَّفَتَيْنِ مَنّاً مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَى ابْنِ آدَمَ يَجِدُ بِذَلِكَ عُذُوبَةَ الرِّيقِ وَ طَعْمَ الطَّعَامِ وَ الشَّرَابِ وَ جَعَلَ الْبُرُودَةَ فِي الْمَنْخِرَيْنِ لِئَلَّا تَدَعَ فِي الرَّأْسِ شَيْئاً إِلَّا أَخْرَجَتْهُ
And He-azwj Made the freshness in the lips as a Favour from Allah-azwj Mighty and Majestic upon the son of Adam-as. By that he would find the freshness of the saliva, and taste of the food and the drink; and Made the coldness to be in the nostrils, lest something is left in the head, it would expel it’.
فَقُلْتُ فَمَا الْكَلِمَةُ الَّتِي أَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ
I said, ‘So what is the phrase, the beginning of which is Kufr and the end of it is Eman?’
قَالَ قَوْلُ الرَّجُلِ لَا إِلَهَ إِلَّا اللَّهُ فَأَوَّلُهَا كُفْرٌ وَ آخِرُهَا إِيمَانٌ
He-asws said: ‘The word of the man, ‘There is no god, except Allah-azwj’. The beginning of it is Kufr, and the end of it is Eman’.
ثُمَّ قَالَ يَا نُعْمَانُ إِيَّاكَ وَ الْقِيَاسَ فَقَدْ حَدَّثَنِي أَبِي عَنْ آبَائِهِ ع عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَنْ قَاسَ شَيْئاً بِشَيْءٍ قَرَنَهُ اللَّهُ عَزَّ وَ جَلَّ مَعَ إِبْلِيسَ فِي النَّارِ فَإِنَّهُ أَوَّلُ مَنْ قَاسَ عَلَى رَبِّهِ فَدَعِ الرَّأْيَ وَ الْقِيَاسَ فَإِنَّ الدِّينَ لَمْ يُوضَعْ بِالْقِيَاسِ وَ بِالرَّأْيِ
Then he-asws said: ‘O Nu’man! Beware of the analogy, for my-asws father-asws narrated to me-asws from his-asws forefathers-asws, from Rasool-Allah-saww having said: ‘One who analogises something with something, Allah-azwj Mighty and Majestic would Pair him with Iblees-la in the Fire, for he-la was the first one to analogise upon his-la Lord-azwj. Therefore, leave the opinion and the analogy, for the Religion cannot be placed with the analogy and with the opinion’’.[196]
14- ع، علل الشرائع ابْنُ مَسْرُورٍ عَنْ ابْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْجُمْهُورِ الْعَمِّيِّ بِإِسْنَادِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص أَبَى اللَّهُ لِصَاحِبِ الْبِدْعَةِ بِالتَّوْبَةِ قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ ذَاكَ قَالَ إِنَّهُ قَدْ أُشْرِبَ قَلْبُهُ حُبَّهَا
‘Ilal Al Sharaie’ – Ibn Masrour, from Ibn Aamir, from Moalla Bin Muhammad, from Muhammad Bin Al Jamhour Al Aamy, by his chain, raising it, said,
‘Rasool-Allah-saww said: ‘Allah-azwj Refused the repentance to the owner of the innovation’. It was said, ‘O Rasool-Allah-saww! And how is that so?’ He-saww said: ‘His heart has drunk its love’’.[197]
15- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَجُلٌ فِي الزَّمَنِ الْأَوَّلِ طَلَبَ الدُّنْيَا مِنْ حَلَالٍ فَلَمْ يَقْدِرْ عَلَيْهَا وَ طَلَبَهَا مِنْ حَرَامٍ فَلَمْ يَقْدِرْ عَلَيْهَا
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Nuh, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘There was a man during the former times who sought the world from Permissible means, but he was not able upon it, and he sought it from Prohibited means, but he was (still) not able upon it.
فَأَتَاهُ الشَّيْطَانُ فَقَالَ لَهُ يَا هَذَا إِنَّكَ قَدْ طَلَبْتَ الدُّنْيَا مِنْ حَلَالٍ فَلَمْ تَقْدِرْ عَلَيْهَا وَ طَلَبْتَهَا مِنْ حَرَامٍ فَلَمْ تَقْدِرْ عَلَيْهَا أَ فَلَا أَدُلُّكَ عَلَى شَيْءٍ تَكْثُرُ بِهِ دُنْيَاكَ وَ يَكْثُرُ بِهِ تَبَعُكَ قَالَ بَلَى
Then Satan-la came to him and said to him, ‘O you! You have sought the world from Permissible means, but were not able upon it, and you sought it from Prohibited means, but you were (still) not able upon it. Shall I-la point you upon something by which your world would be abundance, and your followers would be abundant?’ He said, ‘Yes’.
قَالَ تَبْتَدِعُ دِيناً وَ تَدْعُو إِلَيْهِ النَّاسَ فَفَعَلَ فَاسْتَجَابَ لَهُ النَّاسُ وَ أَطَاعُوهُ وَ أَصَابَ مِنَ الدُّنْيَا ثُمَّ إِنَّهُ فَكَّرَ فَقَالَ مَا صَنَعْتُ ابْتَدَعْتُ دِيناً وَ دَعَوْتُ النَّاسَ مَا أَرَى لِي تَوْبَةً إِلَّا أَنْ آتِيَ مَنْ دَعَوْتُهُ إِلَيْهِ فَأَرُدَّهُ عَنْهُ
He-la said, ‘Begin a religion and call the people to it’. He did so, and the people responded to him, and obeyed him, and he attained from the world. Then he thought, and he said (to himself), ‘What have I done? I began a religion and called the people. I do not see a repentance for me except if I go to the one I called to it, and I shall return him from it’.
فَجَعَلَ يَأْتِي أَصْحَابَهُ الَّذِينَ أَجَابُوهُ فَيَقُولُ لَهُمْ إِنَّ الَّذِي دَعَوْتُكُمْ إِلَيْهِ بَاطِلٌ وَ إِنَّمَا ابْتَدَعْتُهُ فَجَعَلُوا يَقُولُونَ لَهُ كَذَبْتَ وَ هُوَ الْحَقُّ وَ لَكِنَّكَ شَكَكْتَ فِي دِينِكَ فَرَجَعْتَ عَنْهُ
He went to his companions, the ones who had responded to him, and he said to them, ‘That which I called you all to, is false, and rather I innovated it’. But, they were saying to him, ‘You are lying, and it is the truth. But, you doubted in your religion, so you returned from it’.
فَلَمَّا رَأَى ذَلِكَ عَمَدَ إِلَى سِلْسِلَةٍ فَوَتَّدَ لَهَا وَتِداً ثُمَّ جَعَلَهَا فِي عُنُقِهِ وَ قَالَ لَا أَحُلُّهَا حَتَّى يَتُوبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيَّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ قُلْ لِفُلَانٍ وَ عِزَّتِي لَوْ دَعَوْتَنِي حَتَّى تَنْقَطِعَ أَوْصَالُكَ مَا اسْتَجَبْتُ لَكَ حَتَّى تَرُدَّ مَنْ مَاتَ عَلَى مَا دَعَوْتَهُ إِلَيْهِ فَيَرْجِعَ عَنْهُ
When he saw that, he deliberated to a chain and pegged it (in the ground), and tied it, then made it to be in his neck, and said, ‘I will not release it until Allah-azwj Mighty and Majestic Turns (Accepts my repentance) to Me-azwj’. Allah-azwj Mighty and Majestic Revealed unto a Prophet-as from the Prophets: “Say to so and so, by My-azwj Mighty and My-azwj Majesty! Even if you were to supplicate to me until your joints are broken, I-azwj will not Answer (Forgive) you until you return (all the) ones who died upon what you called them to, and they return from it’’.[198]
16- يد، التوحيد ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ جَلَّ جَلَالُهُ مَا آمَنَ بِي مَنْ فَسَّرَ بِرَأْيِهِ كَلَامِي وَ مَا عَرَفَنِي مَنْ شَبَّهَنِي بِخَلْقِي وَ مَا عَلَى دِينِي مَنِ اسْتَعْمَلَ الْقِيَاسَ فِي دِينِي
‘Al Tawheed’, ‘Uyoun Akhbar Al-Reza’, ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkal, from Ali, from his father, from Al Rayan,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj, Majestic is His-azwj Majesty Said: “He has not believed in Me-azwj, one who interprets My-azwj Speech by his opinion, and he has not recognised Me-azwj, one who resembles Me-azwj with My-azwj creation, and he is not upon My-azwj Religion, one who utilises the analogy in My-azwj Religion!”’.[199]
17- لي، الأمالي للصدوق أَبِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنِ ابْنِ شُبْرُمَةَ قَالَ: مَا ذَكَرْتُ حَدِيثاً سَمِعْتُهُ مِنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع إِلَّا كَادَ أَنْ يَتَصَدَّعَ لَهُ قَلْبِي سَمِعْتُهُ يَقُولُ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ ص
‘Al Amaali’ of Al Sadouq – My father, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Dawood Bin Farqad, from Ibn Shabrama who said,
‘I do not remember a Hadeeth which I heard from Ja’far-asws Bin Muhammad-asws, except it almost pains me in my heart. I heard him-asws saying: ‘My-asws father-asws narrated to me-asws, from my-saww grandfather-asws, from Rasool-Allah-saww’ – Ibn Shabrama said, ‘And I swear by Allah-azwj! Neither did he-asws lie upon his-asws father-asws, nor did his-asws father-asws lie upon his-asws grandfather-asws, nor did his-asws grandfather-asws lie upon Rasool-Allah-saww’.
قَالَ ابْنُ شُبْرُمَةَ وَ أُقْسِمُ بِاللَّهِ مَا كَذَبَ عَلَى أَبِيهِ وَ لَا كَذَبَ أَبُوهُ عَلَى جَدِّهِ وَ لَا كَذَبَ جَدُّهُ عَلَى رَسُولِ اللَّهِ ص- قَالَ 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
‘He-asws said: ‘Rasool-Allah-saww said: ‘One who works with the analogies, so he is destroyed and destroyed (others), and the 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 destroyed (others)’’.[200]
18- لي، الأمالي للصدوق فِي كَلِمَاتِ النَّبِيِّ ص بِرِوَايَةِ أَبِي الصَّبَّاحِ عَنِ الصَّادِقِ ع شَرُّ الْأُمُورِ مُحْدَثَاثُهَا.
‘Al Amaali’ of Al Sadouq – Among the speeches of the Prophets-as by a report of Abu Al-Sabah, from Al-Sadiq-asws: ‘The evilest of the matters is its newliness (innovations)’’.[201]
19- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ الَّذِينَ كَسَبُوا السَّيِّئاتِ جَزاءُ سَيِّئَةٍ بِمِثْلِها وَ تَرْهَقُهُمْ ذِلَّةٌ ما لَهُمْ مِنَ اللَّهِ مِنْ عاصِمٍ هَؤُلَاءِ أَهْلُ الْبِدَعِ وَ الشُّبُهَاتِ وَ الشَّهَوَاتِ يُسَوِّدُ اللَّهُ وُجُوهَهُمْ ثُمَّ يَلْقَوْنَهُ
‘Tafseer Al Qummi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And those who earn evil, the Recompense of an evil deed is the like of it and disgrace shall cover them. There will not be a Protector for them from Allah [10:27]: ‘They are the people of the innovation, and the suspicion, and the desires (whims). Allah-azwj will Blacken their faces, then he will meet Him-azwj’’.[202]
20- فس، تفسير القمي وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ قَالَ نَزَلَتْ فِي الَّذِينَ غَيَّرُوا دِينَ اللَّهِ وَ خَالَفُوا أَمْرَ اللَّهِ هَلْ رَأَيْتُمْ شَاعِراً قَطُّ يَتَّبِعُهُ أَحَدٌ إِنَّمَا عَنَى بِذَلِكَ الَّذِينَ وَضَعُوا دِيناً بِآرَائِهِمْ فَتَبِعَهُمُ النَّاسُ عَلَى ذَلِكَ
(Regarding the Verse): And the poets, the deviators follow them [26:224], he-asws said: ‘It was Revealed regarding those who changed the Religion of Allah-azwj and they opposed the Command of Allah-azwj. Have you seen any poets at all being followed by anyone? But rather, it means by that, those who place Religion by their opinions, so the people follow them upon that’’.[203]
21- شي، تفسير العياشي عَنْ أَبِي عَبْدِ اللَّهِ ع فِي تَفْسِيرِ هَذِهِ الْآيَةِ قَالَ هُمْ قَوْمٌ تَعَلَّمُوا وَ تَفَقَّهُوا بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا
‘Tafseer Al Ayyashi’ – From Abu Abdullah-asws regarding the interpretation of this (above) Verse, he-asws said: ‘They are a people who learn and ponder without knowledge, so they stray and stray (others)’’.[204]
22- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمالًا الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَياةِ الدُّنْيا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً قَالَ هُمُ النَّصَارَى وَ الْقِسِّيسُونَ وَ الرُّهْبَانُ وَ أَهْلُ الشُّبُهَاتِ وَ الْأَهْوَاءِ مِنْ أَهْلِ الْقِبْلَةِ وَ الْحَرُورِيَّةُ وَ أَهْلُ الْبِدَعِ
‘Tafseer Al Qummi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: Say: ‘Shall We Inform you of the greatest losers in deeds [18:103] Those, whose striving is lost in the life of the world and they are reckoning that they are good in what they do?’ [18:104], he-asws said: ‘They are the Christians, and the priests, and the monks, and the people of the suspicious, and the desires from the people of the Qiblah (Muslims), and the Harouriyya (Kharijites), and the people of the innovations’’.[205]
23- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: مَنْ نَصَبَ نَفْسَهُ لِلْقِيَاسِ لَمْ يَزَلْ دَهْرَهُ فِي الْتِبَاسٍ وَ مَنْ دَانَ اللَّهَ بِالرَّأْيِ لَمْ يَزَلْ دَهْرَهُ فِي ارْتِمَاسٍ
‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws that Ali-asws said: ‘One who established his self for the analogy would not cease to be in the confusion in his (entire) lifetime; and one who makes it a Religion of Allah-azwj with the opinion, would not cease to be immersed in error his (entire) lifetime’’.[206]
24- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ: قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ ع مَنْ أَفْتَى النَّاسَ بِرَأْيِهِ فَقَدْ دَانَ بِمَا لَا يَعْلَمُ وَ مَنْ دَانَ بِمَا لَا يَعْلَمُ فَقَدْ ضَادَّ اللَّهَ حَيْثُ أَحَلَّ وَ حَرَّمَ فِيمَا لَا يَعْلَمُ
Haroun, from Ibn Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws said to me: ‘One who issues Fatwas to the people by his opinion, so he has made it a Religion with what he does not know, and one who makes a Religion with what he does not know has contradicted Allah-azwj whereby he permits and prohibits regarding what he does not know’’.[207]
25- ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَنِي ابْنُ شُبْرُمَةَ مَا تَقُولُ فِي الْقَسَامَةِ فِي الدَّمِ
‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan, From both of them, from Hanan,
‘From Abu Abdullah-asws having said: ‘Ibn Shabrama (a judge) asked me-asws, ‘What are you-asws saying regarding the division regarding the blood (wergild)?’
فَأَجَبْتُهُ بِمَا صَنَعَ رَسُولُ اللَّهِ ص قَالَ أَ رَأَيْتَ لَوْ أَنَّ النَّبِيَّ ص لَمْ يَصْنَعْ هَذَا كَيْفَ كَانَ يَكُونُ الْقَوْلُ فِيهِ
I-asws answered him with what Rasool-Allah-saww had done. He said, ‘What is your-asws view, if the Prophet-saww had not done this, how would the word have been regarding it?’
قَالَ قُلْتُ لَهُ أَمَّا مَا صَنَعَ النَّبِيُّ ص فَقَدْ أَخْبَرْتُكَ وَ أَمَّا مَا لَمْ يَصْنَعْ فَلَا عِلْمَ لِي بِهِ
He-asws said: ‘I-asws said to him: ‘As for what the Prophet-saww did, I-asws have informed you, and as for what he-saww did not do, there is no knowledge of it for me-asws’’.[208]
26- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ حَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ أَنَّ رَسُولَ اللَّهِ ص سُئِلَ عَمَّنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً مَا هُوَ فَقَالَ مَنِ ابْتَدَعَ بِدْعَةً فِي الْإِسْلَامِ أَوْ مَثَّلَ بِغَيْرِ حَدٍّ أَوْ مَنِ انْتَهَبَ نُهْبَةً يَرْفَعُ الْمُسْلِمُونَ إِلَيْهَا أَبْصَارَهُمْ أَوْ يَدْفَعُ عَنْ صَاحِبِ الْحَدَثِ أَوْ يَنْصُرُهُ أَوْ يُعِينُهُ
‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Rasool-Allah-saww was asked about one who innovates a new thing, or shelters an innovator, what is he? He-saww said: ‘One who innovates an innovation in Al Islam, or similar without a limit, or one who punishes with another legal penalty, or one who plunders a booty the Muslims raising their eyes to it, or defends the owner of the innovation, or helps him, or assists him’’.[209]
27- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ إِنَّ بَعْضَ أَصْحَابِنَا يَقُولُونَ نَسْمَعُ الْأَمْرَ يُحْكَى عَنْكَ وَ عَنْ آبَائِكَ ع فَنَقِيسُ عَلَيْهِ وَ نَعْمَلُ بِهِ
‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! Some our companions are saying, ‘We hear the matter related from you-asws, and from your-asws forefathers-asws, then we analogise (compare) upon it, and we act with it’.
فَقَالَ سُبْحَانَ اللَّهِ لَا وَ اللَّهِ مَا هَذَا مِنْ دِينِ جَعْفَرٍ هَؤُلَاءِ قَوْمٌ لَا حَاجَةَ بِهِمْ إِلَيْنَا قَدْ خَرَجُوا مِنْ طَاعَتِنَا وَ صَارُوا فِي مَوْضِعِنَا فَأَيْنَ التَّقْلِيدُ الَّذِي كَانُوا يُقَلِّدُونَ جَعْفَراً وَ أَبَا جَعْفَرٍ
He-asws said: ‘Glory be to Allah-azwj! No, by Allah-azwj! This is not from the Religion of Ja’far-asws. They are a people, there is no need with them to us-asws. They have exited from our-asws obedience and came to be in our-asws place. Where is the Taqleed of those who were doing the Taqleed of Ja’far-asws and Abu Ja’far-asws?
قَالَ جَعْفَرٌ لَا تَحْمِلُوا عَلَى الْقِيَاسِ فَلَيْسَ مِنْ شَيْءٍ يَعْدِلُهُ الْقِيَاسُ إِلَّا وَ الْقِيَاسُ يَكْسِرُهُ
Ja’far-asws said: ‘Do not get carried upon the analogy, for there is nothing the analogy would modify it, except and the analogy (another one) would break it’’.[210]
بيان: قوله عليه السلام: وصاروا في موضعنا أي رفعوا أنفسهم عن تقليد الإمام و ادعوا الإمامة حقيقة حيث زعموا أنهم يقدرون على العلم بأحكام الله من غير نص،
Explanation (of Majlisi) – ‘His-asws words: ‘And they came to be in our-asws place’ – i.e. they raised themselves from the Taqleed of the Imam-asws, and claimed the real imamate where they claimed that they are able upon the knowledge with the Ordinances of Allah-azwj from without an attribution (to the Imams-asws)’.
28- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ خَالِدٍ الْمَرَاغِيِّ عَنْ أَحْمَدَ بْنِ الصَّلْتِ عَنْ حَاجِبِ بْنِ الْوَلِيدِ عَنِ الْوَصَّافِ بْنِ صَالِحٍ عَنْ أَبِي إِسْحَاقَ عَنْ خَالِدِ بْنِ طَلِيقٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ ذِمَّتِي بِمَا أَقُولُ رَهِينَةٌ وَ أَنَا بِهِ زَعِيمٌ إِنَّهُ لَا يَهِيجُ عَلَى التَّقْوَى زَرْعُ قَوْمٍ وَ لَا يَظْمَأُ عَلَى التَّقْوَى سِنْخُ أَصْلٍ أَلَا إِنَّ الْخَيْرَ كُلَّ الْخَيْرِ فِيمَنْ عَرَفَ قَدْرَهُ وَ كَفَى بِالْمَرْءِ جَهْلًا أَنْ لَا يَعْرِفَ قَدْرَهُ
‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ali Bin Khalid Al Maragi, from Ahmad Bin Al Salt, from Hajib Ibn Al Waleed, from al Wasaaf Bin Salih, from Abu Is’haq, from Khalid Bin Taleyq who said,
‘I heard Amir Al-Momineen Ali-asws Bin Abu Talib-asws saying: ‘It is my-asws responsibility and am pledged with what I-asws am saying, and I-asws am claiming with it, that there is nothing better above piety as a cultivation of a people, nor a better quenching from it for the rotten roots, and that the good, all of it is one who recognises his own worth, and it suffices with the person that he does not recognises his own worth.
إِنَّ أَبْغَضَ خَلْقِ اللَّهُ إِلَى اللَّهِ رَجُلٌ قَمَشَ عِلْماً مِنْ أَغْمَارِ غَشْوَةٍ وَ أَوْبَاشِ فِتْنَةٍ فَهُوَ فِي عَمًى عَنِ الْهُدَى الَّذِي أُتِيَ بِهِ مِنْ عِنْدِ رَبِّهِ وَ ضَالٌّ عَنْ سُنَّةِ نَبِيِّهِ ص يَظُنُّ أَنَّ الْحَقَّ فِي صُحُفِهِ
And that the most hateful of the people in the Presence of Allah-azwj is a man who is foolish of knowledge having been deceived by being overwhelmed by the obscurity of Fitna (strife), so he is in blindness from the Guidance which had come to him from the Presence of his Lord-azwj, and strayed from the Sunnah of His-azwj Prophet-saww, thinking that the Truth is in his book.
كَلَّا وَ الَّذِي نَفْسُ ابْنِ أَبِي طَالِبٍ بِيَدِهِ قَدْ ضَلَّ وَ أَضَلَّ مَنِ افْتَرَى سَمَّاهُ رَعَاعُ النَّاسِ عَالِماً وَ لَمْ يَكُنْ فِي الْعِلْمِ يَوْماً سَالِماً فَكَّرَ فَاسْتَكْثَرَ مَا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ غَيْرِ حَاصِلٍ وَ اسْتَكْثَرَ مِنْ غَيْرِ طَائِلٍ
Never! By the One-azwj in Whose Hand is the soul of the son-asws of Abu Talib-asws! He has strayed and is of more straying than the one who fabricates. The quasi-people have named him as a scholar, and he did not enrich safely during it even for a day. Early, he increases from whatever was little from him, better than what from more, until when he is saturated from the dealings, and increases from without having any benefit.
جَلَسَ لِلنَّاسِ مُفْتِياً ضَامِناً لِتَخْلِيصِ مَا اشْتَبَهَ عَلَيْهِمْ فَإِنْ نَزَلَتْ بِهِ إِحْدَى الْمُهِمَّاتِ هَيَّأَ لَهَا حَشْواً مِنْ رَأْيِهِ ثُمَّ قَطَعَ عَلَى الشُّبُهَاتِ خَبَّاطُ جَهَالاتٍ رَكَّابُ عَشَوَاتٍ وَ النَّاسُ مِنْ عِلْمِهِ فِي مِثْلِ غَزْلِ الْعَنْكَبُوتِ
He sits to the people as a Mufti (issuer of Fatwas), as one responsible to finish off what is confusing upon them. If there descends with him one of the importance issues, he rushes towards it cramming it from his opinion, then cuts upon the confusion, floundering in the ignorance, riding the blindness, and the people are, from his knowledge, in an example of the yarn of the spider.
لَا يَعْتَذِرُ مِمَّا لَا يَعْلَمُ فَيَسْلَمَ وَ لَا يَعَضُّ عَلَى الْعِلْمِ بِضِرْسٍ قَاطِعٍ فَيَغْنَمَ تَصْرُخُ مِنْهُ الْمَوَارِيثُ وَ تَبْكِي مِنْ قَضَائِهِ الدِّمَاءُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ الْحَرَامُ غَيْرُ مَلِيءٍ وَ اللَّهِ بِإِصْدَارِ مَا وَرَدَ عَلَيْهِ وَ لَا نَادِمٍ عَلَى مَا فَرَّطَ مِنْهُ أُولَئِكَ الَّذِينَ حَلَّتْ عَلَيْهِمُ النِّيَاحَةُ وَ هُمْ أَحْيَاءٌ
He does not excuse (himself) from what he does not know, so he could be safe, nor does he bite upon the knowledge with cutting teeth so he could be needless. The inheritances shriek from him, and his judgments of the blood cry out, and the Prohibited marriages are permitted by him without hindrance, by Allah-azwj, by the implementation of what has been referred to him, not does he regret upon whatever is left out from him. They are those, the persecutions are resolved upon them while they are alive’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَنْ نَسْأَلُ بَعْدَكَ وَ عَلَى مَا نَعْتَمِدُ
He (the narrator) said, ‘O Amir Al-Momineen-asws! So, whom should we ask after you-asws, and upon what should we rely?’
فَقَالَ اسْتَفْتِحُوا كِتَابَ اللَّهِ فَإِنَّهُ إِمَامٌ مُشْفِقٌ وَ هَادٍ مُرْشِدٌ وَ وَاعِظٌ نَاصِحٌ وَ دَلِيلٌ يُؤَدِّي إِلَى جَنَّةِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘Open the Book of Allah-azwj for it is a compassionate Imam, and a rightly guiding Guide, and an advising preaching, and a pointer leading to the Paradise of Allah-azwj Mighty and Majestic’’.[211]
29- ما، الأمالي للشيخ الطوسي عبد الواحد بن محمد عن ابن عقدة عن أحمد بن يحيى عن عبد الرحمن عن أبيه عن الأعمش عن تميم بن سلمة عن أبي عبيدة عن عبد الله أنه قال اقتصاد في سنة خير من اجتهاد في بدعة قال عبد الله تعلموا ممن علم فعمل
‘Al Amaali’ of the sheykh Al Tusi – Abdul Wahid Bin Muhammad, from Ibn Aqada, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Al Amsh, from Tameem Bin Salma, from Abu Ubeyda, from Abdullah who said,
‘’Moderation is a Sunnah is better than striving in an innovation’. Abdullah said, ‘Learn from the one knows, then act’’.[212] (Not a Hadeeth)
30- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ عَنْ هَارُونَ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ أَخْبَرَنِي عَلِيُّ بْنُ مُوسَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ فِي خُطْبَتِهِ إِنَّ أَحْسَنَ الْحَدِيثِ كِتَابُ اللَّهِ وَ خَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَ كُلُّ مُحْدَثَةٍ بِدْعَةٌ وَ كُلُّ بِدْعَةٍ ضَلَالَةٌ
‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Aqda, from Muhammad Bin Abdul Malik, from Haroun Bin Isa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, he (the narrator) said, ‘Ali son of Musa-asws narrated to me from his-asws father-asws, from Abu Abdullah-asws, from his-asws father-asws, from Jabir Bin Abdullah that Rasool-Allah-saww said in a sermon of his-saww: ‘The most excellent Hadeeth is the Book of Allah-azwj, and the best guidance is the guidance of Muhammad-saww, and the evilest of the matters is its newly occurrence, and all new ones are an innovation, and every innovation is a straying’.
وَ كَانَ إِذَا خَطَبَ قَالَ فِي خُطْبَتِهِ أَمَّا بَعْدُ فَإِذَا ذَكَرَ السَّاعَةَ اشْتَدَّ صَوْتُهُ وَ احْمَرَّتْ وَجْنَتَاهُ ثُمَّ يَقُولُ صَبَّحَتْكُمُ السَّاعَةُ أَوْ مَسَّتْكُمْ ثُمَّ يَقُولُ بُعِثْتُ أَنَا وَ السَّاعَةُ كَهَذِهِ مِنْ هَذِهِ وَ يُشِيرُ بِإِصْبَعَيْهِ
And it was such that when he-saww preached, he-saww said in his-saww sermon: ‘However’ – and whenever he-saww mentioned the Hour, his voice would be stronger, and his-saww cheeks reddened, then he-saww was saying: ‘Whether the Hour come in the morning for you or evening’, then he-saww would be saying: ‘I-saww and the Hour have been Sent like this one from this’ – and he-saww would gesture with his-saww fingers’’.[213]
31- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الرَّبِيعِ قَالَ: قُلْتُ مَا أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِيمَانِ
‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Marouf, from Hamad, from Hareyz, from Ibn Muskan, from Abu Al Rabie who said,
‘I said, ‘What is the least by which the man would exit from the Eman?’
قَالَ الرَّأْيُ يَرَاهُ مُخَالِفاً لِلْحَقِّ فَيُقِيمُ عَلَيْهِ
He-asws said: ‘The opinion he opines opposite to the Truth, so he stands upon it’’.[214]
32- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً
‘Ma’any Al Akhbaar’ – By this chain, from Ibn Isa, from Al Ahwazy, from Ibn Abu Umeyr, from Hamad, from Al Halby who said,
‘I said to Abu Abdullah-asws, ‘What is the least of what the servant would become a Kafir with?’
قَالَ أَنْ يَبْتَدِعَ شَيْئاً فَيَتَوَلَّى عَلَيْهِ وَ يَبْرَأَ مِمَّنْ خَالَفَهُ
He-asws said: ‘If he innovates something, so he carries on upon it and disavows from the ones who oppose him’’.[215]
33- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا أَدْنَى مَا يَصِيرُ بِهِ الْعَبْدُ كَافِراً
‘Ma’any Al Akhbaar’ – By this chain, from Ibn Isa, from Ibn Abu Umeyr, from Ibn Azina, from Bureyd Al Ajaly who said,
‘I said to Abu Abdullah-asws, ‘What is the least of what servant could become a Kafir with?’
قَالَ فَأَخَذَ حَصَاةً مِنَ الْأَرْضِ فَقَالَ أَنْ يَقُولُ لِهَذِهِ الْحَصَاةِ إِنَّهَا نَوَاةٌ وَ يَبْرَأَ مِمَّنْ خَالَفَهُ عَلَى ذَلِكَ وَ يَدِينَ اللَّهَ بِالْبَرَاءَةِ مِمَّنْ قَالَ بِغَيْرِ قَوْلِهِ فَهَذَا نَاصِبٌ قَدْ أَشْرَكَ بِاللَّهِ وَ كَفَرَ مِنْ حَيْثُ لَا يَعْلَمُ
He-asws said: ‘He takes a pebble from the ground, and he says for this pebble, it is a kernel, and he disavows from the ones who oppose him upon that; and he makes is a Religion of Allah-azwj with the disavowment from the ones who speak with other than his word, so this is a Nasibi (Hostile one) who as associated with Allah-azwj and has committed Kufr from where he does not (even) know’’.[216]
34- يد، التوحيد الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنِ الْجَوْهَرِيِّ عَنِ الضَّبِّيِّ عَنْ أَبِي بَكْرٍ الْهُذَلِيِّ عَنْ عِكْرِمَةَ قَالَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع مَنْ وَضَعَ دِينَهُ عَلَى الْقِيَاسِ لَمْ يَزَلِ الدَّهْرَ فِي الِارْتِمَاسِ مَائِلًا عَنِ الْمِنْهَاجِ ظَاعِناً فِي الِاعْوِجَاجِ ضَالًّا عَنِ السَّبِيلِ قَائِلًا غَيْرَ الْجَمِيلِ الْخَبَرَ
‘Al Tawheed’ – Al Talaqany, from Al Jaloudy, from Al Jowhary, from Al Zaby, from Abu Bakr Al Hazly, from Ikrama who said,
‘Al-Husayn-asws Bin Ali-asws said: ‘One who places his Religion upon the analogy would not cease to be in confusion during his lifetime, leaning away from the Manifesto, deaf in the crookedness, straying from the Way, a speaker of other than the beautiful’ – the Hadeeth’.[217]
35- ير، بصائر الدرجات ابْنُ عِيسَى عَنِ الْأَهْوَازِيِّ عَنِ النَّضْرِ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ يَعْنِي مَنْ يَتَّخِذُ دِينَهُ رَأْيَهُ بِغَيْرِ هُدَى إِمَامٍ مِنْ أَئِمَّةِ الْهُدَى
‘Basaair Al Darajaat’ – Ibn Isa, from Al Ahwazy, from al Nazar, from Al Qasim Bin Suleyman, from Al Moalla Bin Khunays,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50]: ‘Meaning the one who takes his opinion as his religion without a Guiding Imam-asws from the Imams-asws of Guidance’’.[218]
36- ير، بصائر الدرجات ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبِي الْحَسَنِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ يَعْنِي مَنِ اتَّخَذَ دِينَهُ رَأْيَهُ بِغَيْرِ هُدَى إِمَامٍ مِنْ أَئِمَّةِ الْهُدَى
‘Basaair Al Darajaat’ – Ibn Isa, from Al Bazanty,
‘From Abu Al-Hassan-asws regarding the Words of Allah-azwj Mighty and Majestic: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50]: ‘Meaning the one who takes his opinion as his religion without a Guiding Imam-asws from the Imams-asws of Guidance’’.[219]
37- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَجَّالِ عَنْ غَالِبٍ النَّحْوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ قَالَ اتَّخَذَ رَأْيَهُ دِيناً
‘Basaair Al Darajaat’ – Abdullah Bin Muhammad, from Muhammad Bin Al Husayn, from Al Hajal, from Ghalib Al Nahwy,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj the Exalted: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50], he-asws said: ‘He takes his opinion as being his religion’’.[220]
38- ير، بصائر الدرجات عَبَّادُ بْنُ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ أَبِي الْحَسَنِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ يَعْنِي اتَّخَذَ هَوَاهُ دِينَهُ بِغَيْرِ هُدًى مِنْ أَئِمَّةِ الْهُدَى
‘Basaair Al Darajaat’ – Abad Bin Suleyman, from Sa’ad Bin Sa’ad, from Muhammad Bin Fazeyl,
‘From Abu Al-Hassan-asws regarding the Words of Allah-azwj Mighty and Majestic: ‘And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50]: ‘Meaning taking his whims as his religion without guidance from the Imams-asws of Guidance’’.[221]
39- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: يُجَاءُ بِأَصْحَابِ الْبِدَعِ يَوْمَ الْقِيَامَةِ فَتَرَى الْقَدَرِيَّةَ مِنْ بَيْنِهِمْ كَالشَّامَةِ الْبَيْضَاءِ فِي الثَّوْرِ الْأَسْوَدِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ مَا أَرَدْتُمْ فَيَقُولُونَ أَرَدْنَا وَجْهَكَ فَيَقُولُ قَدْ أَقَلْتُكُمْ عَثَرَاتِكُمْ وَ غَفَرْتُ لَكُمْ زَلَّاتِكُمْ إِلَّا الْقَدَرِيَّةَ فَإِنَّهُمْ دَخَلُوا فِي الشِّرْكِ مِنْ حَيْثُ لَا يَعْلَمُونَ
‘Sawab Al Amaal’ – Ibn Mutawakkil, from Muhammad Bin Ja’far, from al Nakhaie, from Al Nowfaly, from Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘They would come with the owners of innovation on the Day of Qiyamah, and you will see the Qadiriites in between them like the white spot in the black bull (easily recognisable). Allah-azwj Mighty and Majestic would be Saying: “What did you all intend?” They would be saying, ‘We intended Your-azwj Face’. He-azwj would be Saying: “I-azwj have Reduced your pitfall and Forgiven your slips for you, except the Qadiriites, for they entered into the Shirk from where did not even know’’.[222]
40- ك، إكمال الدين ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنِ الْقَاسِمِ بْنِ الْعَلَاءِ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنِ الثُّمَالِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنَّ دِينَ اللَّهِ لَا يُصَابُ بِالْعُقُولِ النَّاقِصَةِ وَ الْآرَاءِ الْبَاطِلَةِ وَ الْمَقَايِيسِ الْفَاسِدَةِ وَ لَا يُصَابُ إِلَّا بِالتَّسْلِيمِ فَمَنْ سَلَّمَ لَنَا سَلِمَ وَ مَنِ اهْتَدَى بِنَا هُدِيَ وَ مَنْ دَانَ بِالْقِيَاسِ وَ الرَّأْيِ هَلَكَ وَ مَنْ وَجَدَ فِي نَفْسِهِ شَيْئاً مِمَّا نَقُولُهُ أَوْ نَقْضِي بِهِ حَرَجاً كَفَرَ بِالَّذِي أَنْزَلَ السَّبْعَ الْمَثَانِيَ وَ الْقُرْآنَ الْعَظِيمَ وَ هُوَ لَا يَعْلَمُ
‘Ikmal Al Deen’ – Ibn Asaam, from Al Kulayni, from Al Qasim Bin Al A’ala, from Ismail Bin Ali, from Ibn Humeyd, from Ibn Qays, from Al Sumali who said,
‘Ali-asws Bin Al-Husayn-asws said: ‘The Religion of Allah-azwj cannot be attained by the deficient intellects, and the false opinions, and the corrupt analogies, and it cannot be attained except by the submission. The one who submits to us-asws would be safe, and one who seeks guidance with us-asws, would be Guided, and one who makes it a religion by the analogy and the opinion would be destroyed, and one who finds within himself any objection from what we-asws are saying, or judging with, has committed Kufr, and he does not even know, (I-asws swear) by the One-azwj Who Sent seven doubles and the Magnificent Quran [15:87]’’.[223]
41- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ رَفَعَهُ قَالَ: كُلُّ بِدْعَةٍ ضَلَالَةٌ وَ كُلُّ ضَلَالَةٍ سَبِيلُهَا إِلَى النَّارِ
‘Sawab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Hamaad, from Hareyz, raising it,
‘He-asws said: ‘Every innovation is a straying, and every straying, its way is to the Fire’’.[224]
42- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَدْنَى الشِّرْكِ أَنْ يَبْتَدِعَ الرَّجُلُ رَأْياً فَيُحِبَّ عَلَيْهِ وَ يُبْغِضَ عَلَيْهِ
‘Sawab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Khalid, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘The least Shirk is that a man begins an opinion, so he loves (others) based upon it, and hates (others) based upon it’’.[225]
43- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الثُّمَالِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع مَا أَدْنَى النَّصْبِ فَقَالَ أَنْ يَبْتَدِعَ الرَّجُلُ شَيْئاً فَيُحِبَّ عَلَيْهِ وَ يُبْغِضَ عَلَيْهِ
‘Sawab Al Amaal’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Muhammad Bin Sinan, from Al Sumaly who said,
‘I said to Abu Ja’far-asws, ‘What is the least of the fraud?’ He-asws said: ‘The man begins something, so he loves (others) based upon it, and hates (others) based upon it’’.[226]
44- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ مَشَى إِلَى صَاحِبِ بِدْعَةٍ فَوَقَّرَهُ فَقَدْ مَشَى فِي هَدْمِ الْإِسْلَامِ
‘Sawab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Haroun Bin Al Jahm, from Hafs Ibn Umar,
‘From Abu Abdullah-asws having said: ‘One who walks to an innovator and dignifies him, so he has walked in the demolition of Al Islam’’.[227]
45 ابْنُ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ رَفَعَهُ قَالَ: مَنْ أَتَى ذَا بِدْعَةٍ فَعَظَّمَهُ فَإِنَّمَا سَعَى فِي هَدْمِ الْإِسْلَامِ
Ibn Yazeed, from Muhammad Bin Jamhour Al Aamy, raising it,
‘He-asws said: ‘One who comes to the one with innovation, and reveres him, so rather he has strived in the demolition of Al-Islam’’.[228]
46- ختص، الإختصاص ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ صَفْوَانَ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ مَنْ عِنْدَنَا مِمَّنْ يَتَفَقَّهُ يَقُولُونَ يَرِدُ عَلَيْنَا مَا لَا نَعْرِفُهُ فِي كِتَابِ اللَّهِ وَ لَا فِي السُّنَّةِ نَقُولُ فِيهِ بِرَأْيِنَا
‘Al Ikhtisas’ – Ahmad Bin Muhammad, from al Barqy, from Safwan, from Saeed Al A’raj who said,
‘I said to Abu Abdullah-asws, ‘There are ones with us, from the ones of understanding, they are saying, ‘When (something) is referred to us which we do not recognise as being in the Book of Allah-azwj nor as being in the Sunnah, (the) we are saying regarding it, with our opinions’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَذَبُوا لَيْسَ شَيْءٌ إِلَّا وَ قَدْ جَاءَ فِي الْكِتَابِ وَ جَاءَتْ فِيهِ السُّنَّةُ
Abu Abdullah-asws said: ‘They are lying! There isn’t anything except and it has come in the Book, and the Sunnah has come with it’’.[229]
47- ير، بصائر الدرجات أَحْمَدُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: سَأَلْتُهُ فَقُلْتُ إِنَّ أُنَاساً مِنْ أَصْحَابِنَا قَدْ لَقُوا أَبَاكَ وَ جَدَّكَ وَ سَمِعُوا مِنْهُمَا الْحَدِيثَ فَرُبَّمَا كَانَ الشَّيْءُ يُبْتَلَى بِهِ بَعْضُ أَصْحَابِنَا وَ لَيْسَ عِنْدَهُمْ فِي ذَلِكَ شَيْءٌ يُفْتِيهِ وَ عِنْدَهُمْ مَا يُشْبِهُهُ يَسَعُهُمْ أَنْ يَأْخُذُوا بِالْقِيَاسِ
‘Basaair Al Darajaat’ – Ahmad Bin Al-Hassan Bin Ali Bin Fazaal, from his father, from Abu Al Ma’aza, from Sama’at,
‘From Al-Abd Al-Salih-asws (7th Imam-asws), he (the narrator) said, ‘I asked him-asws saying, ‘There are people from our companions, who had met your-asws father-asws and your-asws grandfather-asws, and they heard the Ahadeeth from both of them-asws. Sometimes there would be something some of our companions would be involved with it and there wouldn’t be that thing with them to issue a Fatwa with, and with them would be what resembles it. Do they have leeway to take with the analogy?’
فَقَالَ لَا إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِالْقِيَاسِ
He-asws said: ‘No! But rather, destroyed were the ones who were before them, by the analogy’.
فَقُلْتُ لَهُ لِمَ تَقُولُ ذَلِكَ
I said to him-asws, ‘Why are you-asws saying that?’
فَقَالَ إِنَّهُ لَيْسَ بِشَيْءٍ إِلَّا وَ قَدْ جَاءَ فِي الْكِتَابِ وَ السُّنَّةِ
He-asws said: ‘There is nothing except and it has come in the Book and the Sunnah’’.[230]
48- ختص، الإختصاص ير، بصائر الدرجات السِّنْدِيُّ بْنُ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: قُلْتُ لَهُ تَفَقَّهْنَا فِي الدِّينِ وَ رُوِّينَا وَ رُبَّمَا وَرَدَ عَلَيْنَا رَجُلٌ قَدِ ابْتُلِيَ بِشَيْءٍ صَغِيرٍ الَّذِي مَا عِنْدَنَا فِيهِ بِعَيْنِهِ شَيْءٌ وَ عِنْدَنَا مَا هُوَ يُشْبِهُ مِثْلَهُ أَ فَنُفْتِيهِ بِمَا يُشْبِهُهُ
‘Al Ikhtisas’, ‘Basaair Al Darajaat’ – Al Sindy Bin Muhammad, from Safwan Bin Yahya, from Muhammad Bin Hakeem,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I said to him-asws, ‘We issue Fatwas in the Religion, and we report, and sometimes there comes to us a man who has been involved with something small for which we do not have anything with us, and with us is what resembles it, similar to it. Should we issue Fatwa with what resembles it?’
قَالَ لَا وَ مَا لَكُمْ وَ الْقِيَاسَ فِي ذَلِكَ هَلَكَ مَنْ هَلَكَ بِالْقِيَاسِ
He-asws said: ‘No! And what is it to you and the analogy in that? The ones who were destroyed, were the ones who were destroyed by the analogy’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَتَى رَسُولُ اللَّهِ ص بِمَا يَكْتَفُونَ بِهِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Did Rasool-Allah-saww come with what could be sufficed with?’
قَالَ أَتَى رَسُولُ اللَّهِ ص بِمَا اسْتَغْنَوْا بِهِ فِي عَهْدِهِ وَ بِمَا يَكْتَفُونَ بِهِ مِنْ بَعْدِهِ إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘Rasool-Allah-saww came with what one could be needless with it during his-saww era, and with what one could suffice with from after him-saww up to the Day of Qiyamah’.
قَالَ قُلْتُ ضَاعَ مِنْهُ شَيْءٌ
He (the narrator) said, ‘I said, ‘Has anything been lost from it?’
قَالَ لَا هُوَ عِنْدَ أَهْلِهِ
He-asws said: ‘No, it is with his-saww family-asws’’.[231]
49- سن، المحاسن ابْنُ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ عِنْدَنَا مَنْ قَدْ أَدْرَكَ أَبَاكَ وَ جَدَّكَ وَ إِنَّ الرَّجُلَ يُبْتَلَى بِالشَّيْءِ لَا يَكُونُ عِنْدَنَا فِيهِ شَيْءٌ فَنَقِيسُ
‘Al Mahasin’ – Ibn Mihran, from Ibn Umeyra, from Abu Al Ma’za, from Sama’at who said,
‘I said to Abu Al-Hassan-asws, ‘With us are ones who have met your-asws father-asws, and the man gets involved with something (for which) there does not happen to be anything with us regarding it. Can we analogise?’
فَقَالَ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ حِينَ قَاسُوا
He-asws said: ‘But rather, destroyed were the ones before you, when they analogised’’.[232]
50- سن، المحاسن أَبِي عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ قَوْماً مِنْ أَصْحَابِنَا قَدْ تَفَقَّهُوا وَ أَصَابُوا عِلْماً وَ رَوَوْا أَحَادِيثَ فَيَرِدُ عَلَيْهِمُ الشَّيْءُ فَيَقُولُونَ بِرَأْيِهِمْ
‘Al Mahasin’ – My father, from Hamad, from Hareyz, from Muhammad Bin Hakeem who said,
‘I said to Abu Abdullah-asws, ‘There is a group from our companions who have pondered and attained knowledge, and they are reporting Ahadeeth. There comes to them the thing, can they be saying with their opinions?’
فَقَالَ لَا وَ هَلْ هَلَكَ مَنْ مَضَى إِلَّا بِهَذَا وَ أَشْبَاهِهِ
He-asws said: ‘And were the ones in the past destroyed except by this and its like?’’.[233]
51- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع جُعِلْتُ فِدَاكَ فُقِّهْنَا فِي الدِّينِ وَ أَغْنَانَا اللَّهُ بِكُمْ عَنِ النَّاسِ حَتَّى إِنَّ الْجَمَاعَةَ مِنَّا لَيَكُونُ فِي الْمَجْلِسِ مَا يَسْأَلُ رَجُلٌ صَاحِبَهُ يَحْضُرُهُ الْمَسْأَلَةُ وَ يَحْضُرُهُ جَوَابُهَا مَنّاً مِنَ اللَّهِ عَلَيْنَا بِكُمْ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Muhammad Bin Hakeem who said,
‘I said to Abu Al-Hassan Musa-asws Bin Ja’far-asws, ‘May I be sacrificed for you-asws! We pondered in the Religion and Allah-azwj Made us to be needless of the people through you (Imams-asws), to the extent that a group from us would happen to be in the gathering, a man would not ask his companion presenting the question, and its answer would be presented from us, which Allah-azwj has Favoured upon us through you-asws.
فَرُبَّمَا وَرَدَ عَلَيْنَا الشَّيْءُ لَمْ يَأْتِنَا فِيهِ عَنْكَ وَ عَنْ آبَائِكَ شَيْءٌ فَنَنْظُرُ إِلَى أَحْسَنِ مَا يَحْضُرُنَا وَ أَوْفَقِ الْأَشْيَاءِ لِمَا جَاءَنَا مِنْكُمْ فَنَأْخُذُ بِهِ
But, sometimes something is referred to us for which nothing has come from you-asws, and from your-asws forefathers-asws. So, we look into the best of what we can present, and the most compatible of the things to what has come to us from you-asws. Should we take with it?’
فَقَالَ هَيْهَاتَ هَيْهَاتَ فِي ذَلِكَ وَ اللَّهِ هَلَكَ مَنْ هَلَكَ يَا ابْنَ حَكِيمٍ
He-asws said: ‘Far be it! Far be it! By Allah-azwj, in that was destroyed, the one who was destroyed, O Ibn Hakeem!’
ثُمَّ قَالَ لَعَنَ اللَّهُ أَبَا حَنِيفَةَ يَقُولُ قَالَ عَلِيٌّ وَ قُلْتُ
Then he-asws said: ‘May Allah-azwj Curse Abu Haneefa-la! He was saying, ‘Ali-asws says (this), and I say (this)’.
قَالَ مُحَمَّدُ بْنُ حَكِيمٍ لِهِشَامِ بْنِ الْحَكَمِ وَ اللَّهِ مَا أَرَدْتُ إِلَّا أَنْ يُرَخِّصَ لِي فِي الْقِيَاسِ
Muhammad Bin Hakeem said to Hisham Bin Al-Hakam, ‘By Allah-azwj! I did not intend, except that he-asws would allow for me regarding the analogy’’.[234]
52- سن، المحاسن الْوَشَّاءُ عَنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَرِدُ عَلَيْنَا أَشْيَاءُ لَيْسَ نَعْرِفُهَا فِي كِتَابٍ وَ لَا سُنَّةٍ فَنَنْظُرُ فِيهَا
‘Al Mahasin’ – Al Washa, from Al Masny, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Things get referred to us which we do not recognise as being in the Book of Allah-azwj nor a Sunnah, so can we consider with regards to it (i.e. – with our opinions and analogies)?’
فَقَالَ لَا أَمَا إِنَّكَ إِنْ أَصَبْتَ لَمْ تُؤْجَرْ وَ إِنْ كَانَ خَطَأً كَذَبْتَ عَلَى اللَّهِ
He-asws said: ‘No. Even if you are correct, you will not be Rewarded, and if you have erred, you would have lied upon Allah-azwj’’.[235]
53- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ دُرُسْتَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّا نَتَلَاقَى فِيمَا بَيْنَنَا فَلَا يَكَادُ يَرِدُ عَلَيْنَا إِلَّا وَ عِنْدَنَا فِيهِ شَيْءٌ وَ ذَلِكَ شَيْءٌ أَنْعَمَ اللَّهُ بِهِ عَلَيْنَا بِكُمْ وَ قَدْ يَرِدُ عَلَيْنَا الشَّيْءُ وَ لَيْسَ عِنْدَنَا فِيهِ شَيْءٌ وَ عِنْدَنَا مَا يُشْبِهُهُ فَنَقِيسُ عَلَى أَحْسَنِهِ
‘Al Mahasin’ – My father, from Al Nazar, from Dorost, from Muhammad Bin Hakeem who said,
‘I said to Abu Al-Hassan-asws, ‘We converge in what is between us, so mostly when something is referred to us there is almost always something with us, and that is a thing which Allah-azwj Favoured us with through you-asws, and there gets referred to us the thing, and there isn’t with us anything with regards to it, and with us is what resembles it. Can we analogise upon its best (fitting)?’
فَقَالَ لَا وَ مَا لَكُمْ وَ لِلْقِيَاسِ
He-asws said: ‘No, and what is it with you and the analogy?’
ثُمَّ قَالَ لَعَنَ اللَّهُ أَبَا فُلَانٍ كَانَ يَقُولُ قَالَ عَلِيٌّ ع وَ قُلْتُ وَ قَالَ الصَّحَابَةُ وَ قُلْتُ
Then he-asws said: ‘May Allah-azwj Curse Abu so and so (Abu Haneefa)! He was saying, ‘Ali-asws said (this), and I say (this), and the companions (of the Prophet-saww) said (this)’.
ثُمَّ قَالَ لِي أَ كُنْتَ تَجْلِسُ إِلَيْهِ قُلْتُ لَا وَ لَكِنْ هَذَا قَوْلُهُ
Then he-asws said to me: ‘Didn’t you used to sit with him?’ I said, ‘No, but these are his words’.
فَقَالَ أَبُو الْحَسَنِ ع إِذَا جَاءَكُمْ مَا تَعْلَمُونَ فَقُولُوا وَ إِذَا جَاءَكُمْ مَا لَا تَعْلَمُونَ فَهَا وَ وَضَعَ يَدَهُ عَلَى فَمِهِ
Abu Al-Hassan-asws said: ‘When there come to you what you know, then speak, and when there comes to you what you don’t know, then ha!’ – and he-asws placed his-asws hand upon his-asws mouth.
فَقُلْتُ وَ لِمَ ذَاكَ
I said, ‘And why is that so?’
قَالَ لِأَنَّ رَسُولَ اللَّهِ ص أَتَى النَّاسَ بِمَا اكْتَفَوْا بِهِ عَلَى عَهْدِهِ وَ مَا يَحْتَاجُونَ إِلَيْهِ مِنْ بَعْدِهِ إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘Because Rasool-Allah-saww gave the people with what they could suffice with, upon his-saww era, and whatever they would be needy to from after him-saww, up to the Day of Qiyamah’’.[236]
54- سن، المحاسن ابْنُ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ الطَّيَّارِ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع تُخَاصِمُ النَّاسَ قُلْتُ نَعَمْ
‘Al Mahasin’ – Ibn Fazal, from Ibn Bakeyr, from Muhammad Bin Al Tayyar who said,
‘Abu Ja’far-asws said to me: ‘Do you debate with the people?’ I said, ‘Yes’.
قَالَ وَ لَا يَسْأَلُونَكَ عَنْ شَيْءٍ إِلَّا قُلْتَ فِيهِ شَيْئاً قُلْتُ نَعَمْ
He-asws said: ‘And don’t they ask you about something except you say something with regards to it?’ I said, ‘Yes’.
قَالَ فَأَيْنَ بَابُ الرَّدِّ إِذاً
He-asws said: ‘So where is the door of the referring back (to us-asws) then?’’.[237]
55- سن، المحاسن الْبَزَنْطِيُّ قَالَ: قَالَ رَجُلٌ مِنْ أَصْحَابِنَا لِأَبِي الْحَسَنِ ع نَقِيسُ عَلَى الْأَثَرِ نَسْمَعُ الرِّوَايَةَ فَنَقِيسُ عَلَيْهَا
‘Al Mahasin’ – Al Bazanty said,
‘A man from our companions said to Abu Al-Hassan-asws, ‘We analogise upon the Hadeeth. We hear the report and we analogise upon it’.
فَأَبَى ذَلِكَ وَ قَالَ فَقَدْ رَجَعَ الْأَمْرُ إِذاً إِلَيْهِمْ فَلَيْسَ مَعَهُمْ لِأَحَدٍ أَمْرٌ
But he-asws refused that and said: ‘So the command has return then, to them, but there isn’t any command for anyone of them’’.[238]
56- سن، المحاسن عُثْمَانُ بْنُ عِيسَى قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع عَنِ الْقِيَاسِ فَقَالَ وَ مَا لَكُمْ وَ لِلْقِيَاسِ إِنَّ اللَّهَ لَا يُسْأَلُ كَيْفَ أَحَلَّ وَ كَيْفَ حَرَّمَ
‘Al Mahasin’ – Usman Bin Isa who said,
‘I asked Abu Al-Hassan Musa-asws about the analogy, so he-asws said: ‘And what is it to you and the analogy? Allah-azwj will not Ask you how (come) it is Permitted, and how (come) it is Prohibited?’’[239]
57- سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنْ عَبْدِ الْمُؤْمِنِ بْنِ الرَّبِيعِ عَنْ مُحَمَّدِ بْنِ بِشْرٍ الْأَسْلَمِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ وَرَقَةُ يَسْأَلُهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَنْتُمْ قَوْمٌ تَحْمِلُونَ الْحَلَالَ عَلَى السُّنَّةِ وَ نَحْنُ قَوْمٌ نَتَّبِعُ عَلَى الْأَثَرِ
‘Al Mahasin’ – My father, from Safwan, from Abdul Momin Bin Al Rabie, from Muhammad Bin Bishr Al Aslamy who said,
‘I was in the presence of Abu Abdullah-asws and Waraqa asked him-asws, so Abu Abdullah-asws said to him: ‘You (Shias) are a people carrying the Permissibles upon the Sunnah, and we-asws are a people following upon the traces (Ahadeeth of Rasool-Allah-saww)’’.[240]
58- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ فُضَيْلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ السُّنَّةَ لَا تُقَاسُ وَ كَيْفَ تُقَاسُ السُّنَّةُ وَ الْحَائِضُ تَقْضِي الصِّيَامَ وَ لَا تَقْضِي الصَّلَاةَ
‘Al Mahasin’ – My father, from Fazalat, from Musa Bin Bakr, from Fazeyl,
‘From Abu Ja’far-asws having said: ‘The Sunnah cannot be analogised, and how can you analogise the Sunnah, and the menstruating woman pays back the (missed) Fasts and does not pay back the (missed) Salat?’’.[241]
59- سن، المحاسن الْقَاسِمُ بْنُ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي كِتَابِ آدَابِ أَمِيرِ الْمُؤْمِنِينَ ع لَا تَقِيسُوا الدِّينَ فَإِنَّ أَمْرَ اللَّهِ لَا يُقَاسُ وَ سَيَأْتِي قَوْمٌ يَقِيسُونَ وَ هُمْ أَعْدَاءُ الدِّينِ
‘Al Mahasin’ – Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws in The Book of Ethics of Amir Al-Momineen-asws: ‘Do not analogise the Religion for the Command of Allah-azwj cannot be analogised, and there will (soon) becoming a people analogising, and they would be enemies of the Religion’’.[242]
60- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: كُلُّ بِدْعَةٍ ضَلَالَةٌ وَ كُلُّ ضَلَالَةٍ إِلَى النَّارِ
‘Fiqh Al-Reza-asws’ – It is reported from the Scholar-asws (Aalim), that he-asws said: ‘Every innovation is a straying, and every straying is to the Fire’’.[243]
61- وَ نَرْوِي أَنَّ أَدْنَى الشِّرْكِ أَنْ يَبْتَدِعَ الرَّجُلُ رَأْياً فَيُحِبَّ عَلَيْهِ وَ يُبْغِضَ
And we are reporting –
‘The least of the Shirk is that the man initiates an opinion, so he loves (others) based upon it, and hates (others based upon it)’’.[244]
62- وَ نَرْوِي مَنْ رَدَّ صَاحِبَ بِدْعَةٍ عَنْ بِدْعَتِهِ فَهُوَ سَبِيلٌ مِنْ سُبُلِ اللَّهِ
And we are reporting –
‘One who returns an innovator from his innovation, so he would be on a way from the Ways of Allah-azwj’’.[245]
63- وَ أَرْوِي مَنْ دَعَا النَّاسَ إِلَى نَفْسِهِ وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ فَهُوَ مُبْتَدِعٌ ضَالٌّ
And I am reporting –
‘One who calls the people to himself, and among them is one who is more knowing than him, so he is a straying innovator’’.[246]
64- وَ نَرْوِي مَنْ طَلَبَ الرِّئَاسَةَ لِنَفْسِهِ هَلَكَ فَإِنَّ الرِّئَاسَةَ لَا تَصْلُحُ إِلَّا لِأَهْلِهَا
And we are reporting –
‘One who seeks the governance for himself is destroyed, for the governance is not correct except for its rightful ones-asws’’.[247]
65- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ لِابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عِنْدَنَا بِالْجَزِيرَةِ رَجُلًا رُبَّمَا أَخْبَرَ مَنْ يَأْتِيهِ يَسْأَلُهُ عَنِ الشَّيْءِ يُسْرَقُ أَوْ شِبْهِ ذَلِكَ أَ فَنَسْأَلَهُ
‘Al Saraair’ – From the book Al Masheykha of Ibn Mahboub, from Al Haysam Bin Waqad who said,
‘I said to Abu Abdullah-asws, ‘With us in the island, there is a man who sometimes more informs the ones who come to him asking him about the stolen thing or the like of that. Can we ask him?’
فَقَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَشَى إِلَى سَاحِرٍ أَوْ كَاهِنٍ أَوْ كَذَّابٍ يُصَدِّقُهُ بِمَا يَقُولُ فَقَدْ كَفَرَ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ
He-asws said: ‘Rasool-Allah-saww said: ‘One who walks to a sorcerer, or a soothsayer, or a liar, ratifying him with what he is saying, so he has committed Kufr with what Allah-azwj has Revealed from a Book’’.[248]
66- سر، السرائر مِنْ كِتَابِ الْمَشِيخَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع مَا أَدْنَى النَّصْبِ
From the book Al Masheykha, from Abdullah Bin Sinan, from Abu Hamza who said,
‘I said to Abu Ja’far-asws, ‘What is the least of fraud?’
قَالَ أَنْ تَبْتَدِعَ شَيْئاً فَتُحِبَّ عَلَيْهِ وَ تُبْغِضَ عَلَيْهِ.
He-asws said: ‘That you innovate something, and you love others based upon it, and you hate (others) based upon it’’.[249]
67- غو، غوالي اللئالي قَالَ النَّبِيُّ ص تَعْمَلُ هَذِهِ الْأُمَّةُ بُرْهَةً بِالْكِتَابِ وَ بُرْهَةً بِالسُّنَّةِ وَ بُرْهَةً بِالْقِيَاسِ فَإِذَا فَعَلُوا ذَلِكَ فَقَدْ ضَلُّوا
‘Gawaly Al La’ali’ –
The Prophet-saww said: ‘This community will be acting by the Book for a time, and by the Sunnah for a time, and by the analogy for a time. When they do that, so they have strayed’’.[250]
68- وَ قَالَ ص إِيَّاكُمْ وَ أَصْحَابَ الرَّأْيِ فَإِنَّهُمْ أَعْيَتْهُمُ السُّنَنُ أَنْ يَحْفَظُوهَا فَقَالُوا فِي الْحَلَالِ وَ الْحَرَامِ بِرَأْيِهِمْ فَأَحَلُّوا مَا حَرَّمَ اللَّهُ وَ حَرَّمُوا مَا أَحَلَّ اللَّهُ فَضَلُّوا وَ أَضَلُّوا
And he-saww said: ‘Beware of the people of opinions for they are too weary of the Sunnah that they should be preserving it. Thus, they are saying regarding the Permissible(s) and the Prohibition by their opinions, permitting what Allah-azwj Prohibited, and prohibiting what Allah-azwj Permitted, therefore they are straying, and straying (others)’’.[251]
69- جا، المجالس للمفيد الصَّدُوقُ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا زُرَارَةُ إِيَّاكَ وَ أَصْحَابَ الْقِيَاسِ فِي الدِّينِ فَإِنَّهُمْ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ تَكَلَّفُوا مَا قَدْ كُفُوهُ يَتَأَوَّلُونَ الْأَخْبَارَ وَ يَكْذِبُونَ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ كَأَنِّي بِالرَّجُلِ مِنْهُمْ يُنَادَى مِنْ بَيْنِ يَدَيْهِ قَدْ تَاهُوا وَ تَحَيَّرُوا فِي الْأَرْضِ وَ الدِّينِ
‘Al Majaalis’ of Al Mufeed’ – Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Hamad Bin Usman, from Zurara who said,
‘Abu Ja’far-asws said to me: ‘O Zurara! Beware of the analogists in the Religion, for they are neglecting knowledge of what they have been Allocated with, and they are encumbering themselves with what they have (already) been sufficed with. They are explaining the Hadeeth and are lying upon Allah-azwj Mighty and Majestic. It is as if I-asws with the man from them calling from his front: ‘You are wandering in the earth and are perplexed in the Religion’’.[252]
70- جا، المجالس للمفيد الصَّدُوقُ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَعَنَ اللَّهُ أَصْحَابَ الْقِيَاسِ فَإِنَّهُمْ غَيَّرُوا كَلَامَ اللَّهِ وَ سُنَّةَ رَسُولِهِ ص وَ اتَّهَمُوا الصَّادِقِينَ ع فِي دِينِ اللَّهِ عَزَّ وَ جَلَ
‘Al Majaalis’ of Al Mufeed’ – Al Sadouq, from Ibn Al Mutawakkal, from Al Sa’ad Abady, from Al Barqy, from his father, from Ibn Abu Umeyr, from someone else,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Curses the people of analogy, for they are changing the Speech of Allah-azwj and Sunnah of His-azwj Rasool-saww, and are slandering the Truthful ones-asws in the Religion of Allah-azwj Mighty and Majestic’’.[253]
71- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مَنْصُورِ بْنِ أَبِي يَحْيَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ صَعِدَ رَسُولُ اللَّهِ ص الْمِنْبَرَ فَتَغَيَّرَتْ وَجْنَتَاهُ وَ الْتُمِعَ لَوْنُهُ ثُمَّ أَقْبَلَ بِوَجْهِهِ فَقَالَ يَا مَعْشَرَ الْمُسْلِمِينَ إِنَّمَا بُعِثْتُ أَنَا وَ السَّاعَةُ كَهَاتَيْنِ قَالَ ثُمَّ ضَمَّ السَّبَّاحَتَيْنِ
‘Al Majaasli’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Mansour Bin Abu Yahya who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww ascended the pulpit, and his-saww cheeks had changed (reddened), and his-saww complexion changed, then he-saww faced with his-saww face and he-saww said: ‘O group of Muslims! But rather, I and the Hour have been Sent like these two’ – then he-saww pressed the two fingers.
ثُمَّ قَالَ يَا مَعْشَرَ الْمُسْلِمِينَ إِنَّ أَفْضَلَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَ خَيْرَ الْحَدِيثِ كِتَابُ اللَّهِ وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا أَلَا وَ كُلُّ بِدْعَةٍ ضَلَالَةٌ أَلَا وَ كُلُّ ضَلَالَةٍ فَفِي النَّارِ أَيُّهَا النَّاسُ مَنْ تَرَكَ مَالًا فَلِأَهْلِهِ وَ لِوَرَثَتِهِ وَ مَنْ تَرَكَ كَلًّا أَوْ ضَيَاعاً فَعَلَيَّ وَ إِلَيَ
Then he-saww said: ‘O group of Muslims! The most superior of the guidance is the guidance of Muhammad, and the best of the Hadeeth is the Book of Allah-azwj, and the evilest of the matters is its newliness. Indeed! And every innovation is a straying. Indeed! And every straying, it would (lead him) into the Fire. O you people! One who leaves behind wealth, so it is for his family and for his inheritors, and one who leaves behind a pasture land or an estate, so it is upon me-saww and to me-saww.[254]
72- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْمِسْمَعِيِّ عَنِ ابْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنِّي لَأُحَدِّثُ الرَّجُلَ الْحَدِيثَ وَ أَنْهَاهُ عَنِ الْجِدَالِ وَ الْمِرَاءِ فِي دِينِ اللَّهِ وَ أَنْهَاهُ عَنِ الْقِيَاسِ فَيَخْرُجُ مِنْ عِنْدِي فَيُأَوِّلُ حَدِيثِي عَلَى غَيْرِ تَأْوِيلِهِ
‘Rijal’ of Al Kashi – Muhammad Bin Qawlawiya, from Sa’ad, from Muhammad Bin Abdullah Al Mas’amy, from Ibn Asbaat, from Muhammad Bin Sinan, from Dawood Sirhan who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws narrate the Hadeeth to a man and forbid him from the debating and the bitter arguments in the Religion of Allah-azwj, and forbid him from the analogy, but he goes out from my-asws presence and he explains my-asws Hadeeth upon other than it’s (correct) explanation.
إِنِّي أَمَرْتُ قَوْماً أَنْ يَتَكَلَّمُوا وَ نَهَيْتُ قَوْماً فَكُلٌّ يُأَوِّلُ لِنَفْسِهِ يُرِيدُ الْمَعْصِيَةَ لِلَّهِ وَ لِرَسُولِهِ فَلَوْ سَمِعُوا وَ أَطَاعُوا لَأَوْدَعْتُهُمْ مَا أَوْدَعَ أَبِي أَصْحَابَهُ إِنَّ أَصْحَابَ أَبِي كَانُوا زَيْناً أَحْيَاءً وَ أَمْوَاتاً
I-asws instructed a group that they should be speaking, and I-asws forbade a group, but each one explained it for himself, intending the disobedience of Allah-azwj and to His-azwj Rasool-saww. Had they listened and obeyed, I-asws would have entrusted them with what my-asws father-asws had entrusted his-asws companions with. Surely, the companions of my-asws father-asws were an adornment, (when) alive and dead’’.[255]
73- كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ائْتِ زُرَارَةَ وَ بُرَيْداً وَ قُلْ لَهُمَا مَا هَذِهِ الْبِدْعَةُ أَ مَا عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ص قَالَ كُلُّ بِدْعَةٍ ضَلَالَةٌ
‘Rijal’ of Al Kashi – Jibraeel Bin Ahmad, from Al Yaqteeny, from Yunus, from Umar Bin Aban, from Abdul Raheem Al Qusayr who said,
‘Abu Abdullah-asws said (to me): ‘Go to Zurara and Bureyda and say to both of them: ‘What is this innovation? Do you not know that Rasool-Allah-saww said: ‘Every innovation is a straying’?’
فَقُلْتُ لَهُ إِنِّي أَخَافُ مِنْهُمَا فَأَرْسَلَ مَعِي لَيْثَ الْمُرَادِيِّ
I said to him-asws, ‘I fear from them, therefore send Lays Al Muday with me’.
فَأَتَيْنَا زُرَارَةَ فَقُلْنَا لَهُ مَا قَالَ أَبُو عَبْدِ اللَّهِ ع فَقَالَ وَ اللَّهِ لَقَدْ أَعْطَانِيَ الِاسْتِطَاعَةَ وَ مَا شَعَرَ
We came to Zurara and said to him what Abu Abdullah-asws had said. He said, ‘By Allah-azwj! He-asws has given me the leeway’, and he did not show any feelings.
وَ أَمَّا بُرَيْدٌ فَقَالَ وَ اللَّهِ لَا أَرْجِعُ عَنْهَا أَبَداً
And as for Bureyd, he said, ‘By Allah-azwj! I will not return from it, ever![256]
74- ختص، الإختصاص عَلَاءٌ عَنْ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ يَعْصِي اللَّهَ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ شَيْءٍ مِنْ آيَاتِ اللَّهِ
‘Al Ikhtisas’ – A’la, from Muhammad who said,
‘I heard Abu Ja’far-asws saying: ‘There is no Religion for one who makes it a religion with obeying the one who disobeys Allah-azwj, nor is there any Religion for one who makes is a religion by fabricating falsities upon Allah-azwj, nor is there any Religion for one who makes it a religion by rejecting something from the Verses of Allah-azwj’’.[257]
Notes –
وَ رُوِيَ أَنَّ النَّبِيَّ ص لَمَّا أَرْسَلَ مَعَاذاً إِلَى الْيَمَنِ قَالَ لَهُ بِمَا ذَا تَقْضِي قَالَ بِكِتَابِ اللَّهِ
And it is reported that when the Prophet-saww dispatched Muaz to Al-Yemen, said to him: ‘By what will you judge?’ He said, ‘By the Book of Allah-azwj’.
قَالَ فَإِنْ لَمْ تَجِدْ فِي كِتَابِ اللَّهِ قَالَ بِسُنَّةِ رَسُولِ اللَّهِ ص
He-saww said: ‘Supposing you cannot find in the Book of Allah-azwj?’ He said, ‘By the Sunnah of Rasool-Allah-saww’.
قَالَ فَإِنْ لَمْ تَجِدْ فِي سُنَّةِ رَسُولِ اللَّهِ ص
He-saww said: ‘Supposing you cannot find in the Sunnah of Rasool-Allah-saww?’
قَالَ أَجْتَهِدُ رَأْيِي
He said, ‘I shall strive with my opinion’.
فَقَالَ ص الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ لِمَا يَرْضَاهُ اللَّهُ وَ رَسُولُهُ
He-saww said: ‘The Praise is for Allah-azwj Who Harmonised a messenger of Rasool-Allah-saww for what pleases Allah-azwj and His Messenger-saww’.
وَ رُوِيَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ ع أَنَّهُ سُئِلَ فَقِيلَ بِمَا ذَا كَانَ يَحْكُمُ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ بِكِتَابِ اللَّهِ فَإِنْ لَمْ يَجِدْ فَسُنَّةِ رَسُولِ اللَّهِ فَإِنْ لَمْ يَجِدْ رَجَمَ فَأَصَابَ
And it is reported from Al-Hassan Bin Ali-saww, he-saww was asked, ‘With what had Amir Al-Momineen-saww judged?’ He-saww said: ‘By the Book of Allah. If he-saww did not find, then by the Sunnah of Rasool-Allah-saww. If he-saww did not find, he-saww drew lots and got it right’.
رَوَى أَنَّهُ لَمَّا قَالَ أَجْتَهِدُ رَأْيِي قَالَ لَهُ ع لَا اكْتُبْ إِلَيَّ أَكْتُبْ إِلَيْكَ
It is reported that when he (Muaz) said, ‘I shall strive with my opinion, he-saww said to him: ‘No! Write to me-saww, I-saww shall write to you (with the answer)’.
فَمِنْهُ قَوْلُ رَسُولِ اللَّهِ ص سَتَفْتَرِقُ أُمَّتِي عَلَى بِضْعٍ وَ سَبْعِينَ فِرْقَةً أَعْظَمُهَا فِتْنَةً عَلَى أُمَّتِي قَوْمٌ يَقِيسُونَ الْأُمُورَ بِرَأْيِهِمْ فَيُحَرِّمُونَ الْحَلَالَ وَ يُحَلِّلُونَ الْحَرَامَ
From it is the word of Rasool-Allah-saww: ‘My-saww community will be separating upon some seventy sects. Their mightiest one of Fitna upon my-saww community will be the group analogising the matters with their opinions, so they will be prohibiting the Permissible and permitting the Prohibition’.
وَ قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع إِيَّاكُمْ وَ الْقِيَاسَ فِي الْأَحْكَامِ فَإِنَّهُ أَوَّلُ مَنْ قَاسَ إِبْلِيسُ
And the word of Amir Al-Momineen-asws: ‘Beware of the analogy in the rulings, for the first one who had analogised was Iblees-la!’
وَ قَالَ الصَّادِقُ ع إِيَّاكُمْ وَ تَقَحُّمَ الْمَهَالِكِ بِاتِّبَاعِ الْهَوَى وَ الْمَقَايِيسِ قَدْ جَعَلَ اللَّهُ لِلْقُرْآنِ أَهْلًا أَغْنَاكُمْ بِهِمْ عَنْ جَمِيعِ الْخَلَائِقِ لَا عِلْمَ إِلَّا مَا أُمِرُوا بِهِ قَالَ اللَّهُ تَعَالَى فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ إِيَّانَا عَنَى
And Al-Sadiq-asws said: ‘Beware of storming into the destructive matters by following the personal desires and the analogies! Allah-azwj has Made people for the Quran for you to be self-sufficient from entirety of the people. There is no knowledge except what they-asws have instructed with. Allah Said: ask the people of Al Zikr if you don’t know [16:43]. He-azwj Meant us-asws!’’
75- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ يَسْتَحِلُّ الْعَامَ مَا اسْتَحَلَّ عَاماً أَوَّلَ وَ يُحَرِّمُ الْعَامَ مَا حَرَّمَ عَاماً أَوَّلَ وَ أَنَّ مَا أَحْدَثَ النَّاسُ لَا يُحِلُّ لَكُمْ شَيْئاً مِمَّا حُرِّمَ عَلَيْكُمْ وَ لَكِنَّ الْحَلَالَ مَا أَحَلَّ اللَّهُ وَ الْحَرَامَ مَا حَرَّمَ اللَّهُ
‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘Know, O servants of Allah-azwj, that the Momin should permit during the year what he had deemed Permissible in the first (previous) year, and he should prohibit during the year what he had Prohibited during the first (previous) year, and that whatever the people have innovated is not Permissible for you anything from what is Prohibited upon you. But, the Permissible is what Allah-azwj Permitted, and the Prohibited is what Allah-azwj Prohibited.
فَقَدْ جَرَّبْتُمُ الْأُمُورَ وَ ضَرَّسْتُمُوهَا وَ وُعِظْتُمْ بِمَنْ كَانَ قَبْلَكُمْ ضُرِبَتِ الْأَمْثَالُ لَكُمْ وَ دُعِيتُمْ إِلَى الْأَمْرِ الْوَاضِحِ فَلَا يَصَمُّ عَنْ ذَلِكَ إِلَّا أَصَمُّ وَ لَا يَعْمَى عَنْ ذَلِكَ إِلَّا أَعْمَى وَ مَنْ لَمْ يَنْفَعْهُ اللَّهُ بِالْبَلَاءِ وَ التَّجَارِبِ لَمْ يَنْتَفِعْ بِشَيْءٍ مِنَ الْعِظَةِ وَ أَتَاهُ التَّقْصِيرُ مِنْ أَمَامِهِ حَتَّى يَعْرِفَ مَا أَنْكَرَ وَ يُنْكِرَ مَا عَرَفَ
You have experienced the matters and bitten (tried) them, and you have been preached by the ones who were before you. They struck the examples for you, and called you to the clear matter, therefore no one would be deaf from that except a deaf one, and no one would be blinded from that except a blind one; and one whom Allah-azwj cannot Benefit him with the affliction and the experiences, he would not be benefitted by anything from the preaching, and the shortcoming would come to him from his front until he recognised what he denies and denies what he recognises.
وَ إِنَّمَا النَّاسُ رَجُلَانِ مُتَّبِعٌ شِرْعَةً وَ مُتَّبِعٌ بِدْعَةً لَيْسَ مَعَهُ مِنَ اللَّهِ بُرْهَانُ سُنَّةٍ وَ لَا ضِيَاءُ حُجَّةٍ وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَعِظْ أَحَداً بِمِثْلِ الْقُرْآنِ فَإِنَّهُ حَبْلُ اللَّهِ الْمَتِينُ وَ سَبَبُهُ الْأَمِينُ وَ فِيهِ رَبِيعُ الْقَلْبِ وَ يَنَابِيعُ الْعِلْمِ وَ مَا لِلْقَلْبِ جِلَاءٌ غَيْرُهُ
But rather, the people are two (types of) men – the follower of Law and follower of innovation. There isn’t with him any proof of Sunnah from Allah-azwj nor illumination of a Divine Authority, and that Allah-azwj, Glorious is He-azwj, did not Preach to anyone with the like of the Quran, for it is the strong Rope of Allah-azwj and His-azwj trustworthy cause, and therein is a spring of the heart and fountains of the knowledge, and there is no polish for the heart other than it’.
وَ سَاقَ الْخُطْبَةَ إِلَى قَوْلِهِ فَإِيَّاكُمْ وَ التَّلَوُّنَ فِي دِينِ اللَّهِ فَإِنَّ جَمَاعَةً فِيمَا تَكْرَهُونَ مِنَ الْحَقِّ خَيْرٌ مِنْ فُرْقَةٍ فِيمَا تُحِبُّونَ مِنَ الْبَاطِلِ وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يُعْطِ أَحَداً بِفُرْقَةٍ خَيْراً مِمَّنْ مَضَى وَ لَا مِمَّنْ بَقِيَ
And he-asws continued the Hadeeth up to his-asws words: ‘Beware of the changes in the Religion of Allah-azwj and the unity in what you are disliking from the Truth is better than separation in what you are loving from the falsehood, and that Allah-azwj, Glorious is He-azwj did not Give any goodness to anyone from the ones of the past, by separation, nor from the one who remain’’.[258]
76- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رِسَالَتِهِ إِلَى أَصْحَابِ الرَّأْيِ وَ الْقِيَاسِ أَمَّا بَعْدُ فَإِنَّهُ مَنْ دَعَا غَيْرَهُ إِلَى دِينِهِ بِالارْتِيَاءِ وَ الْمَقَايِيسِ لَمْ يُنْصِفْ وَ لَمْ يُصِبْ حَظَّهُ لِأَنَّ الْمَدْعُوَّ إِلَى ذَلِكَ لَا يَخْلُو أَيْضاً مِنَ الِارْتِيَاءِ وَ الْمَقَايِيسِ وَ مَتَى مَا لَمْ يَكُنْ بِالدَّاعِي قُوَّةٌ فِي دُعَائِهِ عَلَى الْمَدْعُوِّ لَمْ يُؤْمَنْ عَلَى الدَّاعِي أَنْ يَحْتَاجَ إِلَى الْمَدْعُوِّ بَعْدَ قَلِيلٍ لِأَنَّا قَدْ رَأَيْنَا الْمُتَعَلِّمَ الطَّالِبَ رُبَّمَا كَانَ فَائِقاً لِلْمُعَلِّمِ وَ لَوْ بَعْدَ حِينٍ وَ رَأَيْنَا الْمُعَلِّمَ الدَّاعِيَ رُبَّمَا احْتَاجَ فِي رَأْيِهِ إِلَى رَأْيِ مَنْ يَدْعُو
‘Al Mahasin’ – From my father, from the one who mentioned it,
‘From Abu Abdullah-asws in his-asws message to the people of opinions and the analogies: ‘However, the one who invited others to his Religion by the opinions and the analogies, he did not do justice, and did not hit his fortune because the invitee to that was himself not devoid of the opinions and the analogies. And when the inviter did not have the strength regarding his call to the invitee to believe the inviter, he became needy of the invitee after a while, because we have seen the student sometimes being superior to the teacher even though it be after a while, and we have seen the educated inviter sometimes being needy in his opinion to the opinion of the one whom he has invited.
وَ فِي ذَلِكَ تَحَيَّرَ الْجَاهِلُونَ وَ شَكَّ الْمُرْتَابُونَ وَ ظَنَّ الظَّانُّونَ وَ لَوْ كَانَ ذَلِكَ عِنْدَ اللَّهِ جَائِزاً لَمْ يَبْعَثِ اللَّهُ الرُّسُلَ بِمَا فِيهِ الْفَصْلُ وَ لَمْ يَنْهَ عَنِ الْهَزْلِ وَ لَمْ يَعِبِ الْجَهْلَ
And in that is the confusion of the ignorant ones, and the doubts of the sceptics, and the guesses of the conjecturers. And if that was permissible in the Presence of Allah-azwj, Allah-azwj would not have Sent the Rasools-as with that in the gap (in the duration), and not have Forbidden the humour, and not faulted the ignorant.
وَ لَكِنَّ النَّاسَ لَمَّا سَفِهُوا الْحَقَّ وَ غَمَطُوا النِّعْمَةَ وَ اسْتَغْنَوْا بِجَهْلِهِمْ وَ تَدَابِيرِهِمْ عَنْ عِلْمِ اللَّهِ وَ اكْتَفَوْا بِذَلِكَ دُونَ رُسُلِهِ وَ الْقُوَّامِ بِأَمْرِهِ وَ قَالُوا لَا شَيْءَ إِلَّا مَا أَدْرَكَتْهُ عُقُولُنَا وَ عَرَفَتْهُ أَلْبَابُنَا
But, the people, when they depreciated the Truth and showed scorn for the Bounties, and became needless of the Knowledge of Allah-azwj, due to their ignorance and their management, and contented themselves with that, besides His-azwj Rasools-as and standing by their-as orders, and said, ‘There is nothing except what our intellects are aware of, and our minds recognise (i.e., what makes sense to us)’.
فَوَلَّاهُمُ اللَّهُ مَا تَوَلَّوْا وَ أَهْمَلَهُمْ وَ خَذَلَهُمْ حَتَّى صَارُوا عَبَدَةَ أَنْفُسِهِمْ مِنْ حَيْثُ لَا يَعْلَمُونَ
So Allah-azwj Left them to whatever they were doing and carrying, and Neglected them and Abandones them until they became their own slaves from where they were not even knowing.
وَ لَوْ كَانَ اللَّهُ رَضِيَ مِنْهُمُ اجْتِهَادَهُمْ وَ ارْتِيَاءَهُمْ فِيمَا ادَّعَوْا مِنْ ذَلِكَ لَمْ يَبْعَثِ اللَّهُ إِلَيْهِمْ فَاصِلًا لِمَا بَيْنَهُمْ وَ لَا زَاجِراً عَنْ وَصْفِهِمْ وَ إِنَّمَا اسْتَدْلَلْنَا أَنَّ رِضَى اللَّهِ غَيْرُ ذَلِكَ بِبِعْثَةِ الرُّسُلِ بِالْأُمُورِ الْقَيِّمَةِ الصَّحِيحَةِ وَ التَّحْذِيرِ عَنِ الْأُمُورِ الْمُشْكِلَةِ الْمُفْسِدَةِ
And if Allah-azwj was Pleased with them, and their Ijtihaad, and their opinions with regards to what they invited from that, Allah-azwj would not have Sent to them Decisions to what is (differing) between them, nor Warn about their qualities, but rather, what evidences us to the Pleasure of Allah-azwj is other than that, by the Sending of the Rasools-as with the Commands, and the correct standings, and the Warning about the doubtful and corrupt matters.
ثُمَّ جَعَلَهُمْ أَبْوَابَهُ وَ صِرَاطَهُ وَ الْأَدِلَّاءَ عَلَيْهِ بِأُمُورٍ مَحْجُوبَةٍ عَنِ الرَّأْيِ وَ الْقِيَاسِ فَمَنْ طَلَبَ مَا عِنْدَ اللَّهِ بِقِيَاسٍ وَ رَأْيٍ لَمْ يَزْدَدْ مِنَ اللَّهِ إِلَّا بُعْداً وَ لَمْ يَبْعَثْ رَسُولًا قَطُّ وَ إِنْ طَالَ عُمُرُهُ قَابِلًا مِنَ النَّاسِ خِلَافَ مَا جَاءَ بِهِ حَتَّى يَكُونَ مَتْبُوعاً مَرَّةً وَ تَابِعاً أُخْرَى
Then He-azwj Made them-as as His-azwj Doors, and His-azwj Way, and the Directors towards Him-azwj by matters veiled from the opinions and the analogies. So the one who seeks what was is in the Presence of Allah-azwj by the analogy and opinion, it will not increase from Allah-azwj anything except for the remoteness. And Allah-azwj did not Send a Rasool-as at all, and Lengthened his-as age, and faced opposition from the people due to what he-as came with, until he-as became followed one time, and followed (others) another time. (i.e., such a thing never happened).
وَ لَمْ يُرَ أَيْضاً فِيمَا جَاءَ بِهِ اسْتَعْمَلَ رَأْياً وَ لَا مِقْيَاساً حَتَّى يَكُونَ ذَلِكَ وَاضِحاً عِنْدَهُ كَالْوَحْيِ مِنَ اللَّهِ وَ فِي ذَلِكَ دَلِيلٌ لِكُلِّ ذِي لُبٍّ وَ حِجًى إِنَّ أَصْحَابَ الرَّأْيِ وَ الْقِيَاسِ مُخْطِئُونَ مُدْحَضُونَ وَ إِنَّمَا الِاخْتِلَافُ فِيمَا دُونَ الرُّسُلِ لَا فِي الرُّسُلِ فَإِيَّاكَ أَيُّهَا الْمُسْتَمِعُ أَنْ تَجْمَعَ عَلَيْكَ خَصْلَتَيْنِ إِحْدَاهُمَا الْقَذْفُ بِمَا جَاشَ بِصَدْرِكَ وَ اتِّبَاعُكَ لِنَفْسِكَ إِلَى غَيْرِ قَصْدٍ وَ لَا مَعْرِفَةِ حَدٍّ وَ الْأُخْرَى اسْتِغْنَاؤُكَ عَمَّا فِيهِ حَاجَتُكَ وَ تَكْذِيبُكَ لِمَنْ إِلَيْهِ مَرَدُّكَ وَ إِيَّاكَ وَ تَرْكَ الْحَقِّ سَأْمَةً وَ مَلَالَةً وَ انْتِجَاعَكَ الْبَاطِلَ جَهْلًا وَ ضَلَالَةً لِأَنَّا لَمْ نَجِدْ تَابِعاً لِهَوَاهُ جَائِزاً عَمَّا ذَكَرْنَا قَطُّ رَشِيداً فَانْظُرْ فِي ذَلِكَ.
And he-as (the Prophet-as) was not seen as well, with regards to what he-as came with, using (his-as own) opinion, nor an analogy, until that became clear with him-as like the Revelation from Allah-azwj. And in that is the evidence for every one with a mind and argument, that the people of the opinion and the analogy are erroneous, bewildered. But rather, the differing is in what is besides the Rasools-as and not in the Rasools-as.
فَإِيَّاكَ أَيُّهَا الْمُسْتَمِعُ أَنْ تَجْمَعَ عَلَيْكَ خَصْلَتَيْنِ إِحْدَاهُمَا الْقَذْفُ بِمَا جَاشَ بِصَدْرِكَ وَ اتِّبَاعُكَ لِنَفْسِكَ إِلَى غَيْرِ قَصْدٍ وَ لَا مَعْرِفَةِ حَدٍّ وَ الْأُخْرَى اسْتِغْنَاؤُكَ عَمَّا فِيهِ حَاجَتُكَ وَ تَكْذِيبُكَ لِمَنْ إِلَيْهِ مَرَدُّكَ
Beware, O you listeners, from two qualities gathering into you – one of which is the throwing of what your chests are excited with, and following yourselves to other than what you set out to without understanding its limits; and the other is your being self-sufficient about what is your need therein, and your belying to the One-azwj to Whom is your eventual return.
وَ إِيَّاكَ وَ تَرْكَ الْحَقِّ سَأْمَةً وَ مَلَالَةً وَ انْتِجَاعَكَ الْبَاطِلَ جَهْلًا وَ ضَلَالَةً لِأَنَّا لَمْ نَجِدْ تَابِعاً لِهَوَاهُ جَائِزاً عَمَّا ذَكَرْنَا قَطُّ رَشِيداً فَانْظُرْ فِي ذَلِكَ
And beware of neglecting the Truth out of boredom and tiredness, and your Falsehood out of ignorance and the straying, because we will not find a follower of his own desires, allowing at all what we-asws have mentioned, to be upon Guidance. Therefore, look into that’.[259]
77- سن، المحاسن بَعْضُ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ بْنِ شُرَيْحٍ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ع فِي مَسْجِدِ الْخَيْفِ وَ هُوَ فِي حَلْقَةٍ فِيهَا نَحْوٌ مِنْ مِائَتَيْ رَجُلٍ وَ فِيهِمْ عَبْدُ اللَّهِ بْنُ شُبْرُمَةَ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ إِنَّا نَقْضِي بِالْعِرَاقِ فَنَقْضِي مِنَ الْكِتَابِ وَ السُّنَّةِ وَ تَرِدُ عَلَيْنَا الْمَسْأَلَةُ فَنَجْتَهِدُ فِيهَا بِالرَّأْيِ
‘Al Mahasin’ – One of our companions, from the one who mentioned it, from Muawiya Bin Maysara Bin Shareeh who said,
‘I witnessed Abu Abdullah-asws in Masjid Al Khief, and he-asws was in a circle wherein were about two hundred men, and among them was Abdullah Bin Shabrama (a judge), who said, ‘O Abu Abdullah-asws! We tend to give judgment in Al Iraq, so we judge from the Book and the Sunnah, and (sometimes) the issues are referred to us, so we strive with regards to these, with the opinion’.
قَالَ فَأَنْصَتَ النَّاسُ جَمِيعُ مَنْ حَضَرَ لِلْجَوَابِ وَ أَقْبَلَ أَبُو عَبْدِ اللَّهِ ع عَلَى مَنْ عَلَى يَمِينِهِ يُحَدِّثُهُمْ فَلَمَّا رَأَى النَّاسُ ذَلِكَ أَقْبَلَ بَعْضُهُمْ إِلَى بَعْضٍ وَ تَرَكُوا الْإِنْصَاتَ ثُمَّ تَحَدَّثُوا مَا شَاءَ اللَّهُ ثُمَّ إِنَّ ابْنَ شُبْرُمَةَ قَالَ يَا أَبَا عَبْدِ اللَّهِ إِنَّا قُضَاةُ الْعِرَاقِ وَ إِنَّا نَقْضِي بِالْكِتَابِ وَ السُّنَّةِ وَ إِنَّهُ تَرِدُ عَلَيْنَا أَشْيَاءُ وَ نَجْتَهِدُ فِيهَا الرَّأْيَ
He (the narrator) said, ‘The entirety of the people became silent from the answer being presented, and Abu Abdullah-asws towards the ones upon his-asws right, narrating to them. When the people saw that, there looked at each other and left the silent. Then they discussed whatever Allah-azwj so desired. Then Ibn Shabrama said, ‘O Abu Abdullah-asws! We are judges of Al Iraq, and we judge by the Book and the Sunnah, and (certain) things get referred to us, and we strive with the opinion with regards to these’.
قَالَ فَأَنْصَتَ جَمِيعُ النَّاسِ لِلْجَوَابِ وَ أَقْبَلَ أَبُو عَبْدِ اللَّهِ ع عَلَى مَنْ عَلَى يَسَارِهِ يُحَدِّثُهُمْ فَلَمَّا رَأَى النَّاسُ ذَلِكَ أَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ وَ تَرَكُوا الْإِنْصَاتَ ثُمَّ إِنَّ ابْنَ شُبْرُمَةَ سَكَتَ مَا شَاءَ اللَّهُ ثُمَّ عَادَ لِمِثْلِ قَوْلِهِ
He (the narrator) said, ‘The entirety of the people became silent for the answer, and Abu Abdullah-asws faced towards the ones on his-asws left, narrating to them. So, when the people saw that, they faced towards each other and left the silence. Then Ibn Shabrama was silent for as long as Allah-azwj so Desired, then repeated the like of his words.
فَأَقْبَلَ أَبُو عَبْدِ اللَّهِ ع فَقَالَ أَيَّ رَجُلٍ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَدْ كَانَ عِنْدَكُمْ بِالْعِرَاقِ وَ لَكُمْ بِهِ خَبَرٌ
Abu Abdullah-asws turned and he-asws said: ‘Which man was Ali-asws Bin Abu Talib-asws? He was among you all in Al-Iraq, and there is news for you all about him-asws’.
قَالَ فَأَطْرَاهُ ابْنُ شُبْرُمَةَ وَ قَالَ قَوْلًا عَظِيماً
He (the narrator) said, ‘Ibn Shabrama praised him-asws exceedingly and said great words’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فَإِنَّ عَلِيّاً ع أَبَى أَنْ يُدْخِلَ فِي دِينِ اللَّهِ الرَّأْيَ وَ أَنْ يَقُولَ فِي شَيْءٍ مِنْ دِينِ اللَّهِ بِالرَّأْيِ وَ الْمَقَايِيسِ
Abu Abdullah-asws said to him: ‘If Ali-asws refused to insert the opinion in the Religion of Allah-azwj, and that one should be saying regarding something from the Religion of Allah-azwj by the opinion and the analogies’.
فَقَالَ أَبُو سَاسَانَ فَلَمَّا كَانَ اللَّيْلُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي يَا أَبَا سَاسَانَ لَمْ يَدَعْنِي صَاحِبُكُمْ ابْنُ شُبْرُمَةَ حَتَّى أَجَبْتُهُ ثُمَّ قَالَ لَوْ عَلِمَ ابْنُ شُبْرُمَةَ مِنْ أَيْنَ هَلَكَ النَّاسُ مَا دَانَ بِالْمَقَايِيسِ وَ لَا عَمِلَ بِهَا
Abu Sa’san said, ‘When it was the night, I went to Abu Abdullah-asws, and he-asws said to me: ‘O Abu Sa’san! Why did you leave me-asws your companion Ibn Shabrama until I-asws had to answer him?’ Then he-asws said: ‘If Ibn Shabrama knew from where the people are destroyed, he would not make it a religion with the analogies, nor act by these’’.[260]
78- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِلَّهِ عِنْدَ كُلِّ بِدْعَةٍ تَكُونُ بَعْدِي يُكَادُ بِهَا الْإِيمَانُ وَلِيّاً مِنْ أَهْلِ بَيْتِي مُوَكَّلًا بِهِ يَذُبُّ عَنْهُ يَنْطِقُ بِإِلْهَامٍ مِنَ اللَّهِ وَ يُعْلِنُ الْحَقَّ وَ يُنَوِّرُهُ وَ يَرُدُّ كَيْدَ الْكَائِدِينَ وَ يُعَبِّرُ عَنِ الضُّعَفَاءِ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ وَ تَوَكَّلُوا عَلَى اللَّهِ
‘Al Mahasin’ – Ibn Mahboub, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘For Allah-azwj, during every innovation which would be happening after me-saww, by which the Eman would be plotted against, there would be a Guardian-asws from the People-asws of my-saww Household, having been Allocated with it, to defend from it. He-asws would speak with the Inspiration from Allah-azwj, and he-asws would announce the Truth, and radiate it, and he-asws would return the plots of the plotters, and speak out on behalf of the weak ones. Therefore, learn a lesson, O ones of insight, and rely upon Allah-azwj![261]
79- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا رَأْيَ فِي الدِّينِ
‘Al Mahasin’ – My father, from Abdullah Bin al Mugheira and Muhammad Ibn Sinan, from Talha Bin Zayd,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘There is no opining in the Religion’’.[262]
80- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ أَبِي شَيْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ أَصْحَابَ الْمَقَايِيسِ طَلَبُوا الْعِلْمَ بِالْمَقَايِيسِ فَلَمْ تَزِدْهُمُ الْمَقَايِيسُ مِنَ الْحَقِّ إِلَّا بُعْداً وَ إِنَّ دِينَ اللَّهِ لَا يُصَابُ بِالْمَقَايِيسِ
‘Al Mahasin’ – My father, from Fazalat, from Aban Al Ahmar, from Abu Shayba who said,
‘I heard Abu Abdullah-asws saying: ‘The analogists are seeking the knowledge by the analogies, but the analogies would not increase them from the Truth except for remoteness, and that the Religion of Allah-azwj cannot be attained by the analogies’’.[263]
81- سن، المحاسن أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِأَبِي حَنِيفَةَ وَيْحَكَ إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ فَلَمَّا أَمَرَهُ بِالسُّجُودِ لآِدَمَ قَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ.
‘Al Mahasin’ – My father, from Hamad Bin Isa, from one of his companions who said,
‘Abu Abdullah-asws said to Abu Haneefa: ‘Woe be unto you! The first one to analogise was Iblees-la. When He-azwj was Commanded with the Sajdah to Adam-as, he-la said: ‘You Created me from fire and Created him from clay’ [7:12]’’.[264]
82- سن، المحاسن ابْنُ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَطَبَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسَ فَقَالَ أَيُّهَا النَّاسُ إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ وَ أَحْكَامٌ تُبْتَدَعُ يُخَالَفُ فِيهَا كِتَابُ اللَّهِ يُقَلِّدُ فِيهَا رِجَالٌ رِجَالًا
‘Al Mahasin’ – Ibn Fazal, from Aasim Bin Humeyd, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Ali Amir Al-Momineen-asws preached to the people, and he-asws said: ‘O you people! But rather, the occurrence of the Fitna (strife) occurs when desires (whims) are followed, and the Ordinances are innovated wherein the Book of Allah-azwj is opposed, wherein men do the Taqleed of a man.
وَ لَوْ أَنَّ الْبَاطِلَ خَلَصَ لَمْ يَخْفَ عَلَى ذِي حِجًى وَ لَوْ أَنَّ الْحَقَّ خَلَصَ لَمْ يَكُنِ اخْتِلَافٌ وَ لَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَ مِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَيَجِيئَانِ مَعاً فَهُنَالِكَ اسْتَحْوَذَ الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَ نَجَا الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى
And if the falsehood was pure, there would be no fear upon the ones with intellect, and if the Truth was pure the differing would not happen. But a handful is grabbed from this, and a handful is grabbed from this, and these two are mixed, and they come to be together. Thus, over here, the Satan-la Engages upon his-la friends, and those are saved, the ones for whom the goodness from Allah-azwj preceded.[265]
83- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع عَنِ النَّبِيِّ ص قَالَ: مَنْ دَعَا إِلَى ضَلَالٍ لَمْ يَزَلْ فِي سَخَطِ اللَّهِ حَتَّى يَرْجِعَ مِنْهُ وَ مَنْ مَاتَ بِغَيْرِ إِمَامٍ مَاتَ مِيتَةً جَاهِلِيَّةً
From the book of Abu Al Qasim Bin Qawlawiya,
‘From Abu Abdullah-asws, from the Prophet-saww having said: ‘One who calls to a straying would not cease to be in the Wrath of Allah-azwj he retracts from it, and one who dies without an Imam-asws, dies a death of the pre-Islamic period’’.[266]
باب 35 غرائب العلوم من تفسير أبجد و حروف المعجم و تفسير الناقوس و غيرها
CHAPTER 35 – STRANGENESS OF THE KNOWLEDGES FROM THE INTERPRETATION OF THE ‘ABJAD’ (LETTERS) AND THE ABBREVIATED LETTERS, AND INTERPRETATION OF Al NAQOUS ETC.
1- مع، معاني الأخبار لي، الأمالي للصدوق يد، التوحيد الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ قَالَ حَدَّثَنَا جَعْفَرُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَبِي طَالِبٍ قَالَ حَدَّثَنَا كَثِيرُ بْنُ عَيَّاشٍ الْقَطَّانُ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: لَمَّا وُلِدَ عِيسَى ابْنُ مَرْيَمَ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ كَانَ ابْنَ يَوْمٍ كَأَنَّهُ ابْنُ شَهْرَيْنِ فَلَمَّا كَانَ ابْنَ سَبْعَةِ أَشْهُرٍ أَخَذَتْ وَالِدَتُهُ بِيَدِهِ وَ جَاءَتْ بِهِ إِلَى الْكُتَّابِ وَ أَقْعَدَتْهُ بَيْنَ يَدَيِ الْمُؤَدِّبِ فَقَالَ لَهُ الْمُؤَدِّبُ قُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
‘Ma’any Al Akhbaar’ (and) ‘Al Amaali’ of Al Sadouq (and ‘Al Tawheed’ – Al Talaqany, from Ahmad Al Hamdany, from Ja’far Bin Abdullah Ibn Ja’far Bin Muhammad Bin Abu Talib, from Kaseer Bin Ayyash Al Qatan, from Abu Al Jaroud,
‘From Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘‘When Isa-as Bin Maryam-as was born, he-as was like a boy of two months. When he-as was a boy of seven months, his-as mother took him-as by his-as hand and came with him-as to the school. She-as seated him-as in front of the teacher, and the teacher said to him-as, ‘Say, ‘In the Name of Allah-azwj the Beneficent, the Merciful’.
فَقَالَ عِيسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
Isa-as, may the greeting be upon our Prophet-sa and his-sa Progeny-as! In the Name of Allah-azwj the Beneficent, the Merciful’.
فَقَالَ لَهُ الْمُؤَدِّبُ قُلْ أَبْجَدْ
Then the teacher said to him-as, ‘Say, ‘Abjad’ (The alphabet).
فَرَفَعَ عِيسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ رَأْسَهُ فَقَالَ وَ هَلْ تَدْرِي مَا أَبْجَدْ
Isa-as, may the greeting be upon our Prophet-sa and his-sa Progeny-as, raised his-as head and said, ‘And do you know what the alphabet is?’
فَعَلَاهُ بِالدِّرَّةِ لِيَضْرِبَهُ فَقَالَ يَا مُؤَدِّبُ لَا تَضْرِبْنِي إِنْ كُنْتَ تَدْرِي وَ إِلَّا فَاسْأَلْنِي حَتَّى أُفَسِّرَ ذَلِكَ فَقَالَ فَسِّرْ لِي
He raised the stick to hit him-as by it, and he-as said: ‘O teacher! Do not strike at me-as if you know, and detail it for me-as, or else I-as will explain it to you’. He said, ‘Explain it to me’.
فَقَالَ عِيسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ أَمَّا الْأَلِفُ آلَاءُ اللَّهِ وَ الْبَاءُ بَهْجَةُ اللَّهِ- وَ الْجِيمُ جَمَالُ اللَّهِ وَ الدَّالُ دِينُ اللَّهِ هَوَّزْ الْهَاءُ هِيَ هَوْلُ جَهَنَّمَ وَ الْوَاوُ وَيْلٌ لِأَهْلِ النَّارِ وَ الزَّايُ زَفِيرُ جَهَنَّمَ حُطِّي حُطَّتِ الْخَطَايَا عَنِ الْمُسْتَغْفِرِينَ كَلَمَنْ كَلَامُ اللَّهِ لَا مُبَدِّلَ لِكَلِمَاتِهِ سَعْفَصْ صَاعٌ بِصَاعٍ وَ الْجَزَاءُ بِالْجَزَاءِ قَرَشَتْ قَرَشَهُمْ فَحَشَرَهُمْ
Isa-as, may the greeting be upon our Prophet-sa and his-sa Progeny-as, said: ‘Alif – the Blessings of Allah-azwj; and the Ba – the Delight of Allah-azwj; and the Ba – the Beauty of Allah-azwj; and the Ba – Religion of Allah-azwj; the Ba – the terror of Hell; and the Waaw – Woe of the inhabitants of the Fire; and the Waaw – Exhalation of Hell; Haa, Taa, Ayn, Waaw – Settling of the sins from the Forgiven ones; Kaf, Laam, Meem, Noon – Speech of Allah-azwj, there is no Change to His-azwj Speech; Sa’fas – A measure of the Recompense with the Recompense; Qarshat – Their squeezing and their ushering’.
فَقَالَ الْمُؤَدِّبُ أَيَّتُهَا الْمَرْأَةُ خُذِي بِيَدِ ابْنِكِ فَقَدْ عُلِّمَ وَ لَا حَاجَةَ فِي الْمُؤَدِّبِ.
The teacher said, ‘O you lady! Take your-as son-as by his-as hand, for he-as knows and he-as has no need for a teacher for him-as’’.[267]
2- مع، معاني الأخبار لي، الأمالي للصدوق يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع سَأَلَ عُثْمَانُ بْنُ عَفَّانَ رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ مَا تَفْسِيرُ أَبْجَدْ فَقَالَ رَسُولُ اللَّهِ ص تَعَلَّمُوا تَفْسِيرَ أَبْجَدْ فَإِنَّ فِيهِ الْأَعَاجِيبَ كُلَّهَا وَيْلٌ لِعَالِمٍ جَهِلَ تَفْسِيرَهُ فَقِيلَ يَا رَسُولَ اللَّهِ مَا تَفْسِيرُ أَبْجَدْ قَالَ
‘Ma’any Al Akhbaar’ – Ibn al Waleed, from Al Saffar, from Ibn Abu Al Khattab, and Ahmad Bin Al-Hassan Bin Fazal, from Ibn Fazal, from Ibn Azbaat, from Al-Hassan Bin Zayd, from Muhammad Bin Salim, from Al Asbagh Bin Nubata who said,
‘Amir Al-Momineen-asws said: ‘Usman Bin Affan asked Rasool-Allah-saww, and he said, ‘O Rasool-Allah-saww! What is the interpretation of ABJAD (Alphabet)?’ He-saww said: ‘Learn the interpretation of the alphabet for therein are wonders, all of them. Woe be unto the scholar who is ignorant of its interpretation’. It was said, ‘O Rasool-Allah-saww! What is the interpretation of the Alphabet?’ He-saww said: –
أَمَّا الْأَلِفُ فَآلَاءُ اللَّهِ حَرْفٌ مِنْ أَسْمَائِهِ
As for the ALIF (ا) – so it is the Favour (آلاء) of Allah-azwj, a letter from His-azwj Name.
وَ أَمَّا الْبَاءُ فَبَهْجَةُ اللَّهِ
And as for the BA (ب) – So it is the Splendour (بهجة) of Allah-azwj.
وَ أَمَّا الْجِيمُ فَجَنَّةُ اللَّهِ وَ جَلَالُ اللَّهِ وَ جَمَالُهُ
And as for the JEEM (ج) – it is a shield (جنة) of Allah-azwj and the Majesty of Allah-azwj and His-azwj Beauty.
وَ أَمَّا الدَّالُ فَدِينُ اللَّهِ
And as for the Daal, so it is the Religion ( دين) of Allah-azwj.
وَ أَمَّا هَوَّزْ فَالْهَاءُ هَاءُ الْهَاوِيَةِ فَوَيْلٌ لِمَنْ هَوَى فِي النَّارِ
And as for the HA, WAW, ZA – so the HA –it is the ‘Ha’ of Abyss of Fire (Haawiya), so woe be unto the one who tumbles into the Fire.
وَ أَمَّا الْوَاوُ فَوَيْلٌ لِأَهْلِ النَّارِ
And as for the WAW – so woe be unto the people of the Fire.
وَ أَمَّا الزَّايُ فَزَاوِيَةٌ فِي النَّارِ فَنَعُوذُ بِاللَّهِ مِمَّا فِي الزَّاوِيَةِ يَعْنِي زَوَايَا جَهَنَّمَ
And as for the Za’ – so it is a corner (Zawiya) in the Fire – and we seek Refuge with Allah-azwj from whatever is in the Zawiya – meaning a corner of Hell.
وَ أَمَّا حُطِّي فَالْحَاءُ حُطُوطُ الْخَطَايَا عَنِ الْمُسْتَغْفِرِينَ فِي لَيْلَةِ الْقَدْرِ وَ مَا نَزَلَ بِهِ جَبْرَئِيلُ مَعَ الْمَلَائِكَةِ إِلَى مَطْلَعِ الْفَجْرِ
And as for the Ha, so it is the HA of the accumulation of the sins from the Forgiven ones during the Night of Pre-determination, and what Jibraeel-as descended with the Angels up to the emergence of the dawn.
وَ أَمَّا الطَّاءُ فَطُوبَى لَهُمْ وَ حُسْنُ مَآبٍ وَ هِيَ شَجَرَةٌ غَرَسَهَا اللَّهُ عَزَّ وَ جَلَّ وَ نَفَخَ فِيهَا مِنْ رُوحِهِ وَ إِنَّ أَغْصَانَهَا لَتُرَى مِنْ وَرَاءِ سُورِ الْجَنَّةِ تَنْبُتُ بِالْحُلِيِّ وَ الْحُلَلِ مُتَدَلِّيَةً عَلَى أَفْوَاهِهِمْ
And as for the TA – so (the tree of) Tooba be for them and a goodly ending, and it is a tree Allah-azwj Mighty and Majestic Planted, and Blew into it from His-azwj Spirit, and that its branches can be seen from behind the wall of the Paradise, affirmed by the garments and the ornaments hanging upon their mouths.
وَ أَمَّا الْيَاءُ فَيَدُ اللَّهِ فَوْقَ خَلْقِهِ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ
And as for the YA – so it is a Hand (YAD) of Allah-azwj above His-azwj creatures. Glorious is He-azwj and Exalted from what they are associating.
وَ أَمَّا كَلَمَنْ فَالْكَافُ كَلَامُ اللَّهِ لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ وَ لَنْ تَجِدَ مِنْ دُونِهِ مُلْتَحَداً
And as for KAF LAM MEEM NOON – So the KAF is the Speech (KALAM) of Allah-azwj, there being no changing of the Speech of Allah-azwj and you will never find a refuge other than Him-azwj.
وَ أَمَّا اللَّامُ فَإِلْمَامُ أَهْلِ الْجَنَّةِ بَيْنَهُمْ فِي الزِّيَارَةِ وَ التَّحِيَّةِ وَ السَّلَامِ وَ تَلَاوُمُ أَهْلِ النَّارِ فِيمَا بَيْنَهُمْ
And as for the LAAM – so it is the Imam-asws (AL IMAM) of the people of the Paradise, between them regarding the visitation and the welcoming and the greeting, and the accusations (LAWM) of the people of the Fire regarding what is between them.
وَ أَمَّا الْمِيمُ فَمُلْكُ اللَّهِ الَّذِي لَا يَزُولُ وَ دَوَامُ اللَّهِ الَّذِي لَا يَفْنَى
And as for the MEEM – so it is the Kingdom (Mulk) of Allah-azwj which cannot decline, and the Permanence of Allah-azwj not perishing.
وَ أَمَّا النُّونُ فَ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ فَالْقَلَمُ قَلَمٌ مِنْ نُورٍ وَ كِتَابٌ مِنْ نُورٍ فِي لَوْحٍ مَحْفُوظٍ يَشْهَدُهُ الْمُقَرَّبُونَ وَ كَفى بِاللَّهِ شَهِيداً
And as for the NOON – so it is Noon and the Pen, and what they will be writing! [68:1]. So, the Pen is the pen of light, and Book of light in the Guarded Tablet, The ones of Proximity would witness it [83:21] and suffice with Allah as a Witness [4:79].
وَ أَمَّا سَعْفَصْ فَالصَّادُ صَاعٌ بِصَاعٍ وَ فَصٌّ بِفَصٍّ يَعْنِي الْجَزَاءَ بِالْجَزَاءِ وَ كَمَا تَدِينُ تُدَانُ إِنَّ اللَّهَ لَا يُرِيدُ ظُلْماً لِلْعِبادِ
And as for SEEN, AYN, FE, SUAD – So a sa’a (a unit of measurement) with a sa’a, and a gem for a gem – meaning the Recompense with the Recompense – and just as you would judge, so you shall be Judged. Allah-azwj does not Want injustice for the servant.
وَ أَمَّا قَرَشَتْ يَعْنِي قَرَشَهُمْ فَحَشَرَهُمْ وَ نَشَرَهُمْ إِلَى يَوْمِ الْقِيَامَةِ فَ قُضِيَ بَيْنَهُمْ بِالْحَقِّ وَ هُمْ لا يُظْلَمُونَ
And as for their crush, meaning their cramming, so it would be their ushering and their publicising up to the Day of Qiyamah, and it would be Judged between them with the Truth, and they would not be dealt with unjustly’’.[268]
3- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق يد، التوحيد حَدَّثَنَا مُحَمَّدُ بْنُ بَكْرَانَ النَّقَّاشُ رَضِيَ اللَّهُ عَنْهُ بِالْكُوفَةِ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ ثَلَاثَ مِائَةٍ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ مَوْلَى بَنِي هَاشِمٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ
‘Ma’any Al Akhbaar’, ‘Uoun Akhbar Al-Reza’, ‘Al Amaali’ of Al Sadouq, ‘Al Tawheed’ – It was narrated to us by Muhammad Bin Bakran Al Naqqash at Al Kufa (in the year) 354 AH, from Ahmad Bin Muhammad Al Hamdany, a slave of the clan of Hashim-as, from Ali Bin Al Husayn Bin Ali Bin Fazal, from his father,
عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ: إِنَّ أَوَّلَ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ لِيُعَرِّفَ بِهِ خَلْقَهُ الْكِتَابَةَ حُرُوفُ الْمُعْجَمِ وَ إِنَّ الرَّجُلَ إِذَا ضُرِبَ عَلَى رَأْسِهِ بِعَصًا فَزَعَمَ أَنَّهُ لَا يُفْصِحُ بِبَعْضِ الْكَلَامِ فَالْحُكْمُ فِيهِ أَنْ تُعْرَضَ عَلَيْهِ حُرُوفُ الْمُعْجَمِ ثُمَّ يُعْطَى الدِّيَةَ بِقَدْرِ مَا لَمْ يُفْصِحْ مِنْهَا
‘From Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws: ‘The first creation of Allah-azwj Mighty and Majestic for His-azwj creatures to understand the writing, were the abbreviated letters, and that the man, when he is struck on his head with a stick, and he claims that he cannot speak some of the speech, so the decision regarding it is that the abbreviated letters be presented to him, then he be given the wergild by a measurement of what he cannot speak from these.
وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي أ ب ت ث قَالَ الْأَلِفُ آلَاءُ اللَّهِ وَ الْبَاءُ بَهْجَةُ اللَّهِ وَ التَّاءُ تَمَامُ الْأَمْرِ بِقَائِمِ آلِ مُحَمَّدٍ ع وَ الثَّاءُ ثَوَابُ الْمُؤْمِنِينَ عَلَى أَعْمَالِهِمُ الصَّالِحَةِ
And my-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Amir Al-Momineen-asws, regarding (the letters) ALIF, BA, TA, SA’, he-asws said: ‘The ALIF is the Favour of Allah-azwj, and the BA is the Splendour of Allah-azwj, and the TA is the completion of the command by the Qaim-asws of the Progeny-asws of Muhammad-saww, and the Sa are the Rewards of the Momineen upon their righteous deeds.
ج ح خ فَالْجِيمُ جَمَالُ اللَّهِ وَ جَلَالُ اللَّهِ وَ الْحَاءُ حِلْمُ اللَّهِ عَنِ الْمُذْنِبِينَ وَ الْخَاءُ خُمُولُ ذِكْرِ أَهْلِ الْمَعَاصِي عِنْدَ اللَّهِ عَزَّ وَ جَلَّ
(The letters) JEEM, HAA, KHA – So the JEEM is the Beauty of Allah-azwj and the Majesty of Allah-azwj; and the HAA is the Forbearance of Allah-azwj upon the sinners, and the KHA is the laziness of the Zikr of the disobedient people in the Presence of Allah-azwj Mighty and Majestic.
د ذ فَالدَّالُ دِينُ اللَّهِ وَ الذَّالُ مِنْ ذِي الْجَلَالِ
(The letters) DAAL, ZAAL – So the DAAL is the Religion of Allah-azwj, and the ZAAL is from the One-azwj with Majesty.
ر ز فَالرَّاءُ مِنَ الرَّءُوفِ الرَّحِيمِ وَ الزَّايُ زَلَازِلُ الْقِيَامَةِ
(The letters) RA, ZAAY – So the RA is from the Kind, the Merciful, and the ZAAY is the earthquake of the (Day of) Judgment.
س ش فَالسِّينُ سَنَاءُ اللَّهِ وَ الشِّينُ شَاءَ اللَّهُ مَا شَاءَ وَ أَرَادَ مَا أَرَادَ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ
(The letters) SEEN, SHEEN – So the SEEN is the Sublimity of Allah-azwj, and the SHEEN is the Desire of Allah-azwj what He-azwj Desires and Intends What He-azwj Intends, And you (Imams) are not desiring except if Allah so Desires. [76:30].
ص ض فَالصَّادُ مِنْ صَادِقِ الْوَعْدِ فِي حَمْلِ النَّاسِ عَلَى الصِّرَاطِ وَ حَبْسِ الظَّالِمِينَ عِنْدَ الْمِرْصَادِ وَ الضَّادُ ضَلَّ مَنْ خَالَفَ مُحَمَّداً وَ آلَ مُحَمَّدٍ ص
(The letters) SUAD, ZUAD – The SUAD is from the one truthful of the promise (Rasool-Allah-saww) in carrying the people upon the Path, and the detention of the unjust ones at the observation post (on the Day of Qiyamah); and the ZUAD is the straying of the one who opposed Muhammad-saww and the Progeny-asws of Muhammad-saww.
ط ظ فَالطَّاءُ طُوبَى لِلْمُؤْمِنِينَ وَ حُسْنُ مَآبٍ وَ الظَّاءُ ظَنُّ الْمُؤْمِنِينَ بِهِ خَيْراً وَ ظَنُّ الْكَافِرِينَ بِهِ سُوءاً
(The letters) TAA, ZAA – So the TAA is the (tree of) Tooba for the Momineen and the goodly end; and the ZAA is the good thinking of the Momineen with Him-azwj, and the evil thinking of the Kafirs with Him-azwj.
ع غ فَالْعَيْنُ مِنَ الْعَالِمِ وَ الْغَيْنُ مِنَ الْغَيِّ
(The letters) AYN, GAYN – So the AYN is from the knowledge, and the GAYN is from the error.
ف ق فَالْفَاءُ فَوْجٌ مِنْ أَفْوَاجِ النَّارِ وَ الْقَافُ قُرْآنٌ عَلَى اللَّهِ جَمْعُهُ وَ قُرْآنُهُ
(The letters) FAA, QAAF – So the FAA is an army from the armies of the Fire; and the QAAF is Quran, its collection is upon Allah-azwj, and its pairing.
ك ل فَالْكَافُ مِنَ الْكَافِي وَ اللَّامُ لَغْوُ الْكَافِرِينَ فِي افْتِرَائِهِمْ عَلَى اللَّهِ الْكَذِبَ
(The letters) KAAF, LAAM – So the KAAF is from the Sufficient, and the LAAM is the vanity of the Kafirs regarding their fabrication of the lie upon Allah-azwj.
م ن فَالْمِيمُ مُلْكُ اللَّهِ يَوْمَ لَا مَالِكَ غَيْرُهُ وَ يَقُولُ عَزَّ وَ جَلَ لِمَنِ الْمُلْكُ الْيَوْمَ ثُمَّ يُنْطِقُ أَرْوَاحَ أَنْبِيَائِهِ وَ رُسُلِهِ وَ حُجَجِهِ فَيَقُولُونَ لِلَّهِ الْواحِدِ الْقَهَّارِ فَيَقُولُ جَلَّ جَلَالُهُ الْيَوْمَ تُجْزى كُلُّ نَفْسٍ بِما كَسَبَتْ لا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ وَ النُّونُ نَوَالُ اللَّهِ لِلْمُؤْمِنِينَ وَ نَكَالُهُ بِالْكَافِرِينَ
(The letters) MEEM, NOON – So the MEEM is the Kingdom of Allah-azwj on the Day there would not kingdom other than His-azwj, and the Mighty and Majestic would be Saying: “For whom is the Kingdom today? [40:16]. Then the souls of His-azwj Prophets-as, and His-azwj Rasools-as, and His-azwj Divine Authorities would speak, and they-as would be Saying: ‘For Allah, the One, the Subduer!” [40:16]’. So, the most Majestic would be Saying: “Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today. Surely Allah is Quick in Reckoning [40:17]”; and the NOON is Granting of Allah-azwj to the Momineen and His-azwj exemplary Punishment to the Kafirs.
و ه فَالْوَاوُ وَيْلٌ لِمَنْ عَصَى اللَّهَ وَ الْهَاءُ هَانَ عَلَى اللَّهِ مَنْ عَصَاهُ
(The letters) WAW, HA – So the WAW is the woe to the ones disobeying Allah-azwj; and the HA is the lowliness to Allah-azwj of the ones who disobey Him-azwj.
لا ي فَلَامُ أَلِفٍ لَا إِلَهَ إِلَّا اللَّهُ وَ هِيَ كَلِمَةُ الْإِخْلَاصِ مَا مِنْ عَبْدٍ قَالَهَا مُخْلِصاً إِلَّا وَجَبَتْ لَهُ الْجَنَّةُ وَ الْيَاءُ يَدُ اللَّهِ فَوْقَ خَلْقِهِ بَاسِطَةً بِالرِّزْقِ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ
(The letters) LA, YA – So the LAAM is the importance of ‘There is no god except Allah-azwj’, and it is a phrase of sincerity. There is none from a servant who says it sincerely, except and the Paradise would be Obligated for him; and the YA is a Hand of Allah-azwj above His-azwj creation Extending the sustenance. Glorious is He-azwj and Exalted from what they are associating.
ثُمَّ قَالَ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ هَذَا الْقُرْآنَ بِهَذِهِ الْحُرُوفِ الَّتِي يَتَدَاوَلُهَا جَمِيعُ الْعَرَبِ
Then he-asws said: ‘Allah-azwj Blessed and Exalted Sent down this Quran with these letters which the entirety of the Arabs are pondering on’.
ثُمَّ قَالَ قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ وَ لَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً.
Then He-azwj Said: Say: ‘If the humans and the jinn were to combine together to come with the like of this Quran, they would not (be able to) come with the like of it, and even if they were backers of each other [17:88]’’.[269]
4- يد، التوحيد مع، معاني الأخبار أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمُقْرِي الْحَاكِمُ عَنْ أَبِي عَمْرٍو مُحَمَّدِ بْنِ جَعْفَرٍ الْمُقْرِي الْجُرْجَانِيِّ عَنْ أَبِي بَكْرٍ مُحَمَّدِ بْنِ الْحَسَنِ الْمَوْصِلِيِّ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ الطَّرِيفِيِّ عَنْ أَبِي زَيْدٍ عَبَّاسِ بْنِ يَزِيدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ النَّخَّالِ مَوْلَى زَيْدِ بْنِ عَلِيٍّ قَالَ أَخْبَرَنِي أَبِي يَزِيدُ بْنُ الْحَسَنِ قَالَ حَدَّثَنِي مُوسَى بْنُ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: جَاءَ يَهُودِيٌّ إِلَى النَّبِيِّ ص وَ عِنْدَهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ لَهُ مَا الْفَائِدَةُ فِي حُرُوفِ الْهِجَاءِ فَقَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع أَجِبْهُ وَ قَالَ اللَّهُمَّ وَفِّقْهُ وَ سَدِّدْهُ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَا مِنْ حَرْفٍ إِلَّا وَ هُوَ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ قَالَ أَمَّا الْأَلِفُ فَاللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَ أَمَّا الْبَاءُ فَبَاقٍ بَعْدَ فَنَاءِ خَلْقِهِ وَ أَمَّا التَّاءُ فَالتَّوَّابُ يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ أَمَّا الثَّاءُ فَالثَّابِتُ الْكَائِنُ يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ وَ أَمَّا الْجِيمُ فَجَلَّ ثَنَاؤُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ وَ أَمَّا الْحَاءُ فَحَقٌّ حَيٌّ حَلِيمٌ وَ أَمَّا الْخَاءُ فَخَبِيرٌ بِمَا يَعْمَلُ الْعِبَادُ وَ أَمَّا الدَّالُ فَدَيَّانٌ يَوْمَ الدِّينِ وَ أَمَّا الذَّالُ فَ ذُو الْجَلالِ وَ الْإِكْرامِ وَ أَمَّا الرَّاءُ فَرَءُوفٌ بِعِبَادِهِ وَ أَمَّا الزَّايُ فَزَيْنُ الْمَعْبُودِينَ وَ أَمَّا السِّينُ فَالسَّمِيعُ الْبَصِيرُ وَ أَمَّا الشِّينُ فَالشَّاكِرُ لِعِبَادِهِ الْمُؤْمِنِينَ وَ أَمَّا الصَّادُ فَصَادِقٌ فِي وَعْدِهِ وَ وَعِيدِهِ وَ أَمَّا الضَّادُ فَالضَّارُّ النَّافِعُ وَ أَمَّا الطَّاءُ فَالطَّاهِرُ الْمُطَهِّرُ وَ أَمَّا الظَّاءُ فَالظَّاهِرُ الْمُظْهِرُ لِآيَاتِهِ وَ أَمَّا الْعَيْنُ فَعَالِمٌ بِعِبَادِهِ وَ أَمَّا الْغَيْنُ فَغِيَاثُ الْمُسْتَغِيثِينَ وَ أَمَّا الْفَاءُ فَ فالِقُ الْحَبِّ وَ النَّوى وَ أَمَّا الْقَافُ فَقَادِرٌ عَلَى جَمِيعِ خَلْقِهِ وَ أَمَّا الْكَافُ فَالْكَافِي الَّذِي لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ وَ لَمْ يَلِدْ وَ لَمْ يُولَدْ أَمَّا اللَّامُ فَ لَطِيفٌ بِعِبادِهِ أَمَّا الْمِيمُ فَمَالِكُ الْمُلْكِ وَ أَمَّا النُّونُ فَ نُورُ السَّماواتِ وَ الْأَرْضِ مِنْ نُورِ عَرْشِهِ وَ أَمَّا الْوَاوُ فَوَاحِدٌ صَمَدٌ لَمْ يَلِدْ وَ لَمْ يُولَدْ أَمَّا الْهَاءُ فَهَادِي لِخَلْقِهِ أَمَّا اللَّامُ أَلِفٌ فَلَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَمَّا الْيَاءُ فَيَدُ اللَّهِ بَاسِطَةً عَلَى خَلْقِهِ فَقَالَ رَسُولُ اللَّهِ ص هَذَا هُوَ الْقَوْلُ الَّذِي رَضِيَ اللَّهُ عَزَّ وَ جَلَّ لِنَفْسِهِ مِنْ جَمِيعِ خَلْقِهِ فَأَسْلَمَ الْيَهُودِيُّ
‘Al Tawheed’ – Ahmad Bin Muhammad Bin Abdul Rahman Al Maqry Al Hakim, from Abu Amro and Muhammad Bin Ja’far Al Maqry Al Jarjany, from Abu Bakr Muhammad bin Al-Hassan Al Mowsaly, from Muhammad Bin Aasim Al Tareyfi, from Abu Zayd Abbas Bin Yazeed Bin Al-Hassan Bin Ali Al Nakhal, a slave of Zayd Bin Ali, from Abu Yazeed Bin Al-Hassan who said,
حَدَّثَنِي مُوسَى بْنُ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: جَاءَ يَهُودِيٌّ إِلَى النَّبِيِّ ص وَ عِنْدَهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ لَهُ مَا الْفَائِدَةُ فِي حُرُوفِ الْهِجَاءِ
‘It was narrated to me by Musa-asws Bin Ja’far-asws, from his-asws father-asws Ja’far-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father-asws Al-Husayn-asws Bin Ali-asws having said: ‘A Jew came to the Prophet-saww, and in his-asws presence was Amir Al-Momineen Ali Bin Abu Talib-asws, and he said to him-asws, ‘What is the benefit of the spelt (abbreviated) letters?’
فَقَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع أَجِبْهُ وَ قَالَ اللَّهُمَّ وَفِّقْهُ وَ سَدِّدْهُ
Rasool-Allah-saww said to Ali-asws: ‘Answer him’, and said: ‘O Allah-azwj! Harmonise him-asws and Guide him-asws’.
فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَا مِنْ حَرْفٍ إِلَّا وَ هُوَ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ
Ali-asws Bin Abu Talib-asws said: ‘There is none from a letter except and it is a Name from the Names of Allah-azwj Mighty and Majestic’.
ثُمَّ قَالَ أَمَّا الْأَلِفُ فَاللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
Then he-asws said: ‘As for the ALIF – Allah, there is no god except He, the Living, the Eternal [2:255].
وَ أَمَّا الْبَاءُ فَبَاقٍ بَعْدَ فَنَاءِ خَلْقِهِ
And as for the BA – it is His-azwj remaining after the perishing of His-azwj creatures.
وَ أَمَّا التَّاءُ فَالتَّوَّابُ يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ
And as for the TA – He-azwj is the Oft-turning (with Mercy) Accepting the repentance of His-azwj servants.
وَ أَمَّا الثَّاءُ فَالثَّابِتُ الْكَائِنُ يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ
And as for the SA –it is the existence of the Entity, Allah Affirms those who believe with the Firm Word [14:27].
وَ أَمَّا الْجِيمُ فَجَلَّ ثَنَاؤُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ
And as for the JEEM – Majestic is His-azwj Praise, and Holy are His-azwj Names.
وَ أَمَّا الْحَاءُ فَحَقٌّ حَيٌّ حَلِيمٌ
And as for the HA – He-azwj is Truth, Alive, Forbearing.
وَ أَمَّا الْخَاءُ فَخَبِيرٌ بِمَا يَعْمَلُ الْعِبَادُ
And as for the KHA – He-azwj is Informed with what deeds the servants are doing.
وَ أَمَّا الدَّالُ فَدَيَّانٌ يَوْمَ الدِّينِ
And as for the DAAL – He-azwj is the Judge on the Day of the Religion (Judgment).
وَ أَمَّا الذَّالُ فَ ذُو الْجَلالِ وَ الْإِكْرامِ
As for the ZAAL – He-azwj is the one with the Majesty and the Benevolence.
وَ أَمَّا الرَّاءُ فَرَءُوفٌ بِعِبَادِهِ
And as for the RA – He-azwj is Kind with His-azwj servants.
وَ أَمَّا الزَّايُ فَزَيْنُ الْمَعْبُودِينَ
And as for the ZAAY – He-azwj is the Adornment of the worshipped ones.
وَ أَمَّا السِّينُ فَالسَّمِيعُ الْبَصِيرُ
And as for the SEEN – He-azwj is the Hearing, the Seeing.
وَ أَمَّا الشِّينُ فَالشَّاكِرُ لِعِبَادِهِ الْمُؤْمِنِينَ
And as for the SHEEN – He-azwj is the Thankful to His-azwj Momineen servants.
وَ أَمَّا الصَّادُ فَصَادِقٌ فِي وَعْدِهِ وَ وَعِيدِهِ
As for the SAAD – He-azwj is Truthful in His-azwj Promise and His-azwj Appointment.
وَ أَمَّا الضَّادُ فَالضَّارُّ النَّافِعُ
And as for the ZAAD – He-azwj is the Harmful, the Beneficial.
وَ أَمَّا الطَّاءُ فَالطَّاهِرُ الْمُطَهِّرُ
And as for the TA – He-azwj is the Pure, the Purifier.
وَ أَمَّا الظَّاءُ فَالظَّاهِرُ الْمُظْهِرُ لِآيَاتِهِ
And as for the ZAA – He-azwj is the Apparent, the Manifester of His-azwj Signs.
وَ أَمَّا الْعَيْنُ فَعَالِمٌ بِعِبَادِهِ
And as for the AYN – He-azwj is Knower of His-azwj servants.
وَ أَمَّا الْغَيْنُ فَغِيَاثُ الْمُسْتَغِيثِينَ
And as for the GAYN – He-azwj is the Helper of the help seekers.
وَ أَمَّا الْفَاءُ فَ فالِقُ الْحَبِّ وَ النَّوى
And as for the FA – He-azwj is the Splitter of the seed and the stone [6:95].
وَ أَمَّا الْقَافُ فَقَادِرٌ عَلَى جَمِيعِ خَلْقِهِ
And as for the QAF – He-azwj is Able upon the entirety of His-azwj creatures.
وَ أَمَّا الْكَافُ فَالْكَافِي الَّذِي لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ وَ لَمْ يَلِدْ وَ لَمْ يُولَدْ
And as for the KAAF – He-azwj is the Sufficient Who, there does not happen to be anyone a match for Him-azwj, and He-azwj does not beget nor is He-azwj begotten.
أَمَّا اللَّامُ فَ لَطِيفٌ بِعِبادِهِ
And as for the LAAM – He-azwj the Subtle with His-azwj servants.
أَمَّا الْمِيمُ فَمَالِكُ الْمُلْكِ
As for the MEEM – He-azwj is the King of the Kingdom.
وَ أَمَّا النُّونُ فَ نُورُ السَّماواتِ وَ الْأَرْضِ مِنْ نُورِ عَرْشِهِ
And as for the NOON – He-azwj is the Light of the skies and the earth, from Light of His-azwj Throne.
وَ أَمَّا الْوَاوُ فَوَاحِدٌ صَمَدٌ لَمْ يَلِدْ وَ لَمْ يُولَدْ
And as for the WAW – He-azwj is One, Last, not begetting, and not begotten.
أَمَّا الْهَاءُ فَهَادِي لِخَلْقِهِ
As for the HAA – He-azwj is the Guide of His-azwj creatures.
أَمَّا اللَّامُ أَلِفٌ فَلَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ
And as for the LAAM – it is the importance, so there is no god except Allah-azwj Alone, there being no associates for Him-azwj.
وَ أَمَّا الْيَاءُ فَيَدُ اللَّهِ بَاسِطَةً عَلَى خَلْقِهِ
And as for the YAA –it is a Hand of Allah-azwj Extended upon His-azwj creatures’.
فَقَالَ رَسُولُ اللَّهِ ص هَذَا هُوَ الْقَوْلُ الَّذِي رَضِيَ اللَّهُ عَزَّ وَ جَلَّ لِنَفْسِهِ مِنْ جَمِيعِ خَلْقِهِ فَأَسْلَمَ الْيَهُودِيُّ
Rasool-Allah-saww said: ‘This, it is the word which Allah-azwj Mighty and Majestic is Pleased for Himself-azwj from the entirety of His-azwj creatures’. The Jew became a Muslim’’.[270]
5- مع، معاني الأخبار وَ رُوِيَ فِي خَبَرٍ آخَرَ أَنَّ شَمْعُونَ سَأَلَ النَّبِيَّ ص فَقَالَ أَخْبِرْنِي مَا أَبُو جَادٍ وَ مَا هَوَّزْ وَ مَا حُطِّي وَ مَا كَلَمَنْ وَ مَا سَعْفَصْ وَ مَا قَرَشَتْ وَ مَا كَتَبَ
‘Ma’any Al Akhbaar’ – and it is reported in another Hadeeth –
‘Shamoun asked the Prophet-saww saying, ‘Inform me, what is Abu Jaad? And what is HA, WAW, ZA? And what is HA, TUA, YA? And what are KAAF, LAAM, MEEM, NOON? And what are SEEN, AYN, FE, SUAD? And what is the QAF, RA, SHEEN, TA? And what is KA, TA, BA?’
فَقَالَ رَسُولُ اللَّهِ ص أَمَّا أَبُو جَادٍ فَهُوَ كُنْيَةُ آدَمَ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ أَبَى أَنْ يَأْكُلَ مِنَ الشَّجَرَةِ فَجَادَ فَأَكَلَ
Rasool-Allah-saww said: ‘As for Abu Jaad, so it is a teknonym of Adam-as – upon our Prophet-as and his-sa Progeny be the greetings. He-as was Forbidden from eating from the tree but he-as was earnest, and he-as ate.
وَ أَمَّا هَوَّزْ هَوًى مِنَ السَّمَاءِ فَنَزَلَ إِلَى الْأَرْضِ
And as for HA, WAW, ZA – Swooping from the sky, so it descended to the earth.
وَ أَمَّا حُطِّي أَحاطَتْ بِهِ خَطِيئَتُهُ
And as for the HA, TUA, YA – Encompassing with his sins.
وَ أَمَّا كَلَمَنْ كَلِمَاتُ اللَّهِ عَزَّ وَ جَلَّ
And as for KAF, LAAM, MEEM, NOON – Words of Allah-azwj Mighty and Majestic.
وَ أَمَّا سَعْفَصْ قَالَ اللَّهُ عَزَّ وَ جَلَّ صَاعٌ بِصَاعٍ كَمَا تَدِينُ تُدَانُ
And as for SEEN, AYN, FA, SUAD – Allah-azwj Mighty and Majestic Said: “A Sa’a with a sa’a (a unit of measurement), just as you judge, so you shall be Judged”.
وَ أَمَّا قَرَشَاتْ أَقَرَّ بِالسَّيِّئَاتِ فَغَفَرَ لَهُ
And as for QAF, RA, SHEEN, TA – acknowledgment with the sins, so he would be Forgiven for it.
وَ أَمَّا كَتَبَ فَكَتَبَ اللَّهُ عَزَّ وَ جَلَّ عِنْدَهُ فِي اللَّوْحِ الْمَحْفُوظِ قَبْلَ أَنْ يَخْلُقَ آدَمَ بِأَلْفَيْ عَامٍ إِنَّ آدَمَ خُلِقَ مِنَ التُّرَابِ وَ عِيسَى خُلِقَ بِغَيْرِ أَبٍ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ تَصْدِيقَهُ إِنَّ مَثَلَ عِيسى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرابٍ
And as for the KA, TA, BA, so (KA) it is the Writing of Allah-azwj Mighty and Majestic with Him-azwj in the Guarded Tablet, before He-azwj Created Adam-as, by two thousand years. Adam-as was Created from the dust (TA for Turaab), and Isa-as was Created without a father (AB), so Allah-azwj Mighty and Majestic Revealed its ratification Surely the example of Isa with Allah is like the example of Adam; He Created him from dust, [3:59]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the Truth, O Muhammad-saww!’’[271]
6- لي، الأمالي للصدوق مع، معاني الأخبار صَالِحُ بْنُ عِيسَى الْعِجْلِيُّ قَالَ حَدَّثَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْفَقِيهُ قَالَ حَدَّثَنَا أَبُو نَصْرٍ الشَّعْرَانِيُّ فِي مَسْجِدِ حُمَيْدٍ قَالَ حَدَّثَنَا سَلَمَةُ بْنُ الْوَضَّاحِ عَنْ أَبِيهِ عَنْ أَبِي إِسْرَائِيلَ عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ عَنْ عَاصِمِ بْنِ ضَمْرَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: بَيْنَا أَنَا أَسِيرُ مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فِي الْحِيرَةِ إِذاً نَحْنُ بِدَيْرَانِيٍّ يَضْرِبُ بِالنَّاقُوسِ قَالَ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَا حَارِثُ أَ تَدْرِي مَا يَقُولُ هَذَا النَّاقُوسُ
‘Al Amaali’ of Al Sadouq, ‘Ma’any Al Akhbaar’ – Salih Bin Isa Al Ajaly, from Abu Bakr Muhammad Bin Muhammad Bin Ali Al Faqeeh, from Abu Nasr Al Sha’rany – in Masjid Humeyd, from Salman Bin Al Wazah, from his father, from Abu Israel, from Abu Is’haq Al Hamdany, from Aasim Bin Zumra, from Al Haris Al Awr who said,
‘While I was travelling with Amir Al-Momineen Ali-asws Bin Abu Talib-asws in Al-Hira, when we were with a monk, the (Church) bell was struck. Ali-asws Bin Abu Talib-asws said: ‘O Haris! Do you know what this bell is saying?’
قُلْتُ اللَّهُ وَ رَسُولُهُ وَ ابْنُ عَمِّ رَسُولِهِ أَعْلَمُ
I said, ‘Allah-azwj, and His-azwj Rasool-saww, and the cousin of His-azwj Rasool-saww are more knowing’.
قَالَ إِنَّهُ يَضْرِبُ مَثَلَ الدُّنْيَا وَ خَرَابِهَا وَ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً صِدْقاً صِدْقاً إِنَّ الدُّنْيَا قَدْ غَرَّتْنَا وَ شَغَلَتْنَا وَ اسْتَهْوَتْنَا وَ اسْتَغْوَتْنَا يَا ابْنَ الدُّنْيَا مَهْلًا مَهْلًا يَا ابْنَ الدُّنْيَا دَقّاً دَقّاً يَا ابْنَ الدُّنْيَا جَمْعاً جَمْعاً
He-asws said: ‘It is being struck like the world and its ruination, and it is saying, ‘There is no god except Allah-azwj, truly, truly, honestly, honestly. The world has deceived us, and pre-occupied us, and astounded us, and strayed us. O son of the world! Shh, no! Shh, no! O son of the world! Pounding, pounding (into dust). O son of the world! Gather, gather!
تَفْنَى الدُّنْيَا قَرْناً قَرْناً مَا مِنْ يَوْمٍ يَمْضِي عَنَّا إِلَّا وَ هِيَ أَوْهَى مِنَّا رُكْناً قَدْ ضَيَّعْنَا دَاراً تَبْقَى وَ اسْتَوْطَنَّا دَاراً تَفْنَى لَسْنَا نَدْرِي مَا فَرَّطْنَا فِيهَا إِلَّا لَوْ قَدْ مِتْنَا
The world will perish, generation (after) generation. There is none from a day which passes from us except and it is worse from us as a basis. It has wasted us, a house to remain, and settled us in a house to perish. We do not know what we lost therein except if only we had died’.
قَالَ الْحَارِثُ يَا أَمِيرَ الْمُؤْمِنِينَ النَّصَارَى يَعْلَمُونَ ذَلِكَ
Al-Haris said, ‘O Amir Al-Momineen-asws! Are the Christians knowing that?’
قَالَ لَوْ عَلِمُوا ذَلِكَ لَمَا اتَّخَذُوا الْمَسِيحَ إِلَهاً مِنْ دُونِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘If they had known that, they would not have taken the Messiah-as as a god, from besides Allah-azwj Mighty and Majestic’.
قَالَ فَذَهَبْتُ إِلَى الدَّيْرَانِيِّ فَقُلْتُ لَهُ بِحَقِّ الْمَسِيحِ عَلَيْكَ لَمَّا ضَرَبْتَ بِالنَّاقُوسِ عَلَى الْجِهَةِ الَّتِي تَضْرِبُهَا
He (the narrator) said, ‘I went to the monk and said to him, ‘By the right of the Messiah-as upon you! Why did you strike the bell upon the manner which you struck it?’
قَالَ فَأَخَذَ يَضْرِبُ وَ أَنَا أَقُولُ حَرْفاً حَرْفاً حَتَّى بَلَغَ إِلَى قَوْلِهِ إِلَّا لَوْ قَدْ مِتْنَا فَقَالَ بِحَقِّ نَبِيِّكُمْ مَنْ أَخْبَرَكَ بِهَذَا
He (the narrator) said, ‘He went on to strike and I was saying, letter by letter, until I reached to his-asws words: ‘Except if only we had died’’. The (monk) said, ‘By the right of your Prophet-saww! Who informed you with this?’
قُلْتُ هَذَا الرَّجُلُ الَّذِي كَانَ مَعِي أَمْسِ
I said, ‘This man who was with me yesterday’.
قَالَ وَ هَلْ بَيْنَهُ وَ بَيْنَ النَّبِيِّ مِنْ قَرَابَةٍ
He said, ‘And is there any relationship between him-asws and the Prophet-saww?’
قُلْتُ هُوَ ابْنُ عَمِّهِ
I said, ‘He-asws is his-saww cousin’.
قَالَ بِحَقِّ نَبِيِّكُمْ أَ سَمِعَ هَذَا مِنْ نَبِيِّكُمْ
He said, ‘By the right of our Prophet-saww! This was heard from your Prophet-saww?’
قَالَ قُلْتُ نَعَمْ
He (the narrator) said, ‘I said, ‘Yes’.
فَأَسْلَمَ ثُمَّ قَالَ وَ اللَّهِ إِنِّي وَجَدْتُ فِي التَّوْرَاةِ أَنَّهُ يَكُونُ فِي آخِرِ الْأَنْبِيَاءِ نَبِيٌّ وَ هُوَ يُفَسِّرُ مَا يَقُولُ النَّاقُوسُ
He became a Muslim, then said, ‘By Allah-azwj! I found in the Torah, there would be coming and the end of the Prophets-as, a Prophet-saww who would interpret what the (Church) bells are saying’’.[272]
إلى هنا تم الجزء الثاني من كتاب بحار الأنوار
Up to here completes the second volume of the book Bihar Al-Anwaar
[1] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 1
[2] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 2
[3] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 3
[4] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 4
[5] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 5
[6] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 6
[7] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 7
[8] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 8
[9] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 9
[10] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 10
[11] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 11
[12] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 12
[13] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 13
[14] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 14
[15] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 15
[16] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 16
[17] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 17
[18] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 18
[19] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 19
[20] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 20
[21] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 21
[22] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 22
[23] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 23
[24] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 24
[25] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 25
[26] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 26
[27] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 27
[28] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 28
[29] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 29
[30] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 30
[31] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 31
[32] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 32
[33] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 33
[34] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 34
[35] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 35
[36] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 36
[37] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 37
[38] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 38
[39] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 39
[40] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 40
[41] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 41
[42] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 42
[43] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 43
[44] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 44
[45] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 45
[46] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 46
[47] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 47
[48] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 48
[49] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 49
[50] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 50
[51] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 51
[52] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 52
[53] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 53
[54] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 54
[55] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 55
[56] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 56
[57] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 57
[58] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 58
[59] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 59
[60] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 60
[61] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 61
[62] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 62
[63] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 63
[64] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 64
[65] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 65
[66] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 66
[67] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 67
[68] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 68
[69] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 69
[70] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 70
[71] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 71
[72] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 29 H 72
[73] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 30 H 1
[74] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 30 H 2
[75] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 30 H 3
[76] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 30 H 4
[77] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 1
[78] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 2
[79] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 3
[80] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 4
[81] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 5
[82] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 6
[83] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 7
[84] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 8
[85] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 9
[86] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 10
[87] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 11
[88] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 12
[89] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 13
[90] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 14
[91] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 15
[92] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 16
[93] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 31 H 17
[94] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 1
[95] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 2
[96] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 3
[97] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 4
[98] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 5
[99] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 6
[100] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 7
[101] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 8
[102] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 9
[103] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 10
[104] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 11
[105] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 12
[106] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 13
[107] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 14
[108] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 15
[109] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 16
[110] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 17
[111] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 18
[112] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 19
[113] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 20
[114] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 21
[115] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 22
[116] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 23
[117] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 24
[118] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 25
[119] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 26
[120] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 27
[121] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 32 H 28
[122] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 1
[123] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 2
[124] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 3
[125] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 4
[126] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 5
[127] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 6
[128] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 7
[129] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 8
[130] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 9
[131] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 10
[132] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 11
[133] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 12
[134] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 13
[135] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 14
[136] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 15
[137] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 16
[138] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 17
[139] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 33 H 18
[140] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 19
[141] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 20
[142] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 21
[143] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 22
[144] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 23
[145] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 24
[146] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 25
[147] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 26
[148] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 27
[149] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 28
[150] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 29
[151] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 30
[152] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 31
[153] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 32
[154] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 33
[155] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 34
[156] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 35
[157] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 36
[158] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 37
[159] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 38
[160] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 39
[161] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 40
[162] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 41
[163] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 42
[164] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 43
[165] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 44
[166] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 45
[167] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 46
[168] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 47
[169] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 48
[170] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 49
[171] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 50
[172] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 51
[173] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 52
[174] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 53
[175] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 54
[176] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 55
[177] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 56
[178] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 57
[179] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 58
[180] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 59
[181] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 60
[182] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 61
[183] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 33 H 62
[184] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 1
[185] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 2
[186] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 3
[187] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 4
[188] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 5
[189] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 6
[190] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 7
[191] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 8
[192] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 9
[193] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 10
[194] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 11
[195] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 12
[196] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 13
[197] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 14
[198] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 15
[199] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 16
[200] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 17
[201] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 18
[202] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 19
[203] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 20
[204] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 21
[205] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 22
[206] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 23
[207] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 24
[208] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 25
[209] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 26
[210] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 27
[211] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 28
[212] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 29
[213] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 30
[214] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 31
[215] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 32
[216] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 33
[217] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 34
[218] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 35
[219] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 36
[220] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 37
[221] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 38
[222] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 39
[223] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 40
[224] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 41
[225] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 42
[226] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 43
[227] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 44
[228] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 45
[229] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 46
[230] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 47
[231] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 48
[232] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 49
[233] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 50
[234] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 51
[235] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 52
[236] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 53
[237] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 54
[238] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 55
[239] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 56
[240] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 57
[241] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 58
[242] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 59
[243] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 60
[244] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 61
[245] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 62
[246] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 63
[247] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 64
[248] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 65
[249] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 66
[250] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 67
[251] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 68
[252] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 69
[253] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 70
[254] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 71
[255] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 72
[256] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 73
[257] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 74
[258] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 75
[259] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 76
[260] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 77
[261] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 78
[262] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 79
[263] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 80
[264] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 81
[265] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 82
[266] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 34 H 83
[267] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 35 H 1
[268] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 35 H 2
[269] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 35 H 3
[270] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 35 H 4
[271] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 35 H 5
[272] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch. 35 H 6