Complete indexed hadith starts here; printed across pages 155-156.
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ إِسْحَاقَ بْنِ مُحَمَّدٍ وَ غَيْرِهِمَا رَفَعُوهُ قَالَ:
Show clickable narrator chain
كَانَ أَمِيرُ الْمُؤْمِنِينَ ع جَالِساً بِالْكُوفَةِ بَعْدَ مُنْصَرَفِهِ مِنْ صِفِّينَ إِذْ أَقْبَلَ شَيْخٌ فَجَثَا بَيْنَ يَدَيْهِ- ثُمَّ قَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ مَسِيرِنَا إِلَى أَهْلِ الشَّامِ أَ بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَجَلْ يَا شَيْخُ مَا عَلَوْتُمْ تَلْعَةً وَ لَا هَبَطْتُمْ بَطْنَ وَادٍ إِلَّا بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ فَقَالَ لَهُ الشَّيْخُ عِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لَهُ مَهْ يَا شَيْخُ فَوَ اللَّهِ لَقَدْ عَظَّمَ اللَّهُ الْأَجْرَ فِي مَسِيرِكُمْ وَ أَنْتُمْ سَائِرُونَ وَ فِي مُقَامِكُمْ وَ أَنْتُمْ مُقِيمُونَ وَ فِي مُنْصَرَفِكُمْ وَ أَنْتُمْ مُنْصَرِفُونَ وَ لَمْ تَكُونُوا فِي شَيْءٍ مِنْ حَالاتِكُمْ- مُكْرَهِينَ وَ لَا إِلَيْهِ مُضْطَرِّينَ فَقَالَ لَهُ الشَّيْخُ وَ كَيْفَ لَمْ نَكُنْ فِي شَيْءٍ مِنْ حَالاتِنَا مُكْرَهِينَ وَ لَا إِلَيْهِ مُضْطَرِّينَ وَ كَانَ بِالْقَضَاءِ وَ الْقَدَرِ مَسِيرُنَا وَ مُنْقَلَبُنَا وَ مُنْصَرَفُنَا فَقَالَ لَهُ وَ تَظُنُّ أَنَّهُ كَانَ قَضَاءً حَتْماً وَ قَدَراً لَازِماً إِنَّهُ لَوْ كَانَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ الْأَمْرُ وَ النَّهْيُ وَ الزَّجْرُ مِنَ اللَّهِ وَ سَقَطَ مَعْنَى الْوَعْدِ وَ الْوَعِيدِ فَلَمْ تَكُنْ لَائِمَةٌ لِلْمُذْنِبِ وَ لَا مَحْمَدَةٌ لِلْمُحْسِنِ وَ لَكَانَ الْمُذْنِبُ أَوْلَى بِالْإِحْسَانِ مِنَ الْمُحْسِنِ وَ لَكَانَ الْمُحْسِنُ أَوْلَى بِالْعُقُوبَةِ مِنَ الْمُذْنِبِ تِلْكَ مَقَالَةُ إِخْوَانِ عَبَدَةِ الْأَوْثَانِ وَ خُصَمَاءِ الرَّحْمَنِ وَ حِزْبِ الشَّيْطَانِ وَ قَدَرِيَّةِ هَذِهِ الْأُمَّةِ وَ مَجُوسِهَا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَلَّفَ تَخْيِيراً- وَ نَهَى تَحْذِيراً وَ أَعْطَى عَلَى الْقَلِيلِ كَثِيراً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُطَعْ مُكْرِهاً- وَ لَمْ يُمَلِّكْ مُفَوِّضاً وَ لَمْ يَخْلُقِ السَّمَاوَاتِ وَ الْأَرْضَ وَ ما بَيْنَهُما باطِلًا- وَ لَمْ يَبْعَثِ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ عَبَثاً ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ فَأَنْشَأَ الشَّيْخُ يَقُولُ أَنْتَ الْإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ- يَوْمَ النَّجَاةِ مِنَ الرَّحْمَنِ غُفْرَاناً- أَوْضَحْتَ مِنْ أَمْرِنَا مَا كَانَ مُلْتَبِساً- جَزَاكَ رَبُّكَ بِالْإِحْسَانِ إِحْسَاناً .
Read English translationHide English translationHubeAli — attributed by Thaqalayn
Ali Bin Muhammad, from Sahl Bin Ziyad and Is’haq Bin Muhammad and someone else, raising it, He asws said: ‘Amir Al-Momineen asws was seated in Al-Kufa, after his asws leaving from (the battle of) Siffeen, when an old man squatted in front of him asws , then said to him asws , ‘O Amir Al-Momineen asws ! Inform us about our travel to the people of Syria. Was it by an Ordainment from Allah azwj and Pre-determination?’ So Amir Al-Momineen asws said: ‘Yes O Sheykh! No hill did you ascend nor a valley you descend into except it was by an Ordainment from Allah azwj and Pre-determined’. So the Sheykh said to him asws , ‘Will my exhaustion be Counted in the Presence of Allah azwj , O Amir Al Momineen asws ?’ So he asws said to him: ‘Muh! (Shh!), O Sheykh! Allah azwj has Magnified the Recompense regarding your travels while you were travelling, and regarding your staying while you were staying, and regarding your leaving, while you were leaving, and you did not happen to be in anything from your states being coerced nor forced to it’. So the Sheykh said to him, ‘And how can it be that we were not in anything from our states being coerced nor being forced to it, and it was with the Ordainment and the Pre-determination, our travels, and our transfers, and our leaving?’ So he asws said to him: ‘And you think that it was an unavoidable Ordainment, Necessitated? If it was like that, it would invalidate the Rewards, and the Punishments, and the enjoinment, and the forbiddance, and the Rebukes from Allah azwj , the meanings of the Promises and the Threats would crumble. So the sinners would not be blameable nor would the good doers be praiseworthy. It would have been so that the sinner would be closer with the good deed than the good doer, and it would be so that the good doer would be closer with the Punishment than the sinner. These are the talks of the brotherhood of the idol-worshippers, and the disputants to the Beneficent, and parties of the Satan la , and the Qadiriyya of this community and its Magians. Surely, Allah azwj Blessed and High Encumbered choices and Forbade as a warning, and Gives a lot upon the little (deed), and He azwj is not disobeyed due to being overcome, nor is He azwj obeyed forcefully, and did not Give control as a delegated (authority), and did not Create the skies and the earth and what is between the two in vain, and did not Send the Prophets as , the Givers of Glad Tidings and the Warners in futility. That is a conjecture of those who are disbelieving. So woe be unto those who are disbelieving of the Fire!’ So the Sheykh prosed saying, ‘You asws are the Imam asws whom we are hoping to by obeying him asws on a Day for salvation from the Beneficent (and for) Forgiveness. You asws clarified from our matters what was vague. May your asws Lord azwj Recompense you by a Favour with the favour’.
Translation: HubeAli — attributed by Thaqalayn·The Arabic above is the original.
الهوامش · 3⌄
[1]جثا يجثو جثوا و جثيا بضمهما جلس على ركبتيه و أقام على أطراف أصابعه. و التلعة ما ارتفع من الأرض( فى)ص 155
[2]أي منه أطلب أجر مشقتى( فى)ص 155
[3]مسألة القضاء و القدر من أقدم الأبحاث في تاريخ الإسلام، اشتغل به المسلمون في أوائل انتشار الدعوة الإسلامية و تصادفها مع أنظار الباحثين من علماء الملل و الأديان، و لما كان تعلق القضاء الحتم بالحوادث و من بينها بالافعال الاختيارية من الإنسان يوجب بحسب الانظار العامية-- الساذجة ارتفاع تأثير الإرادة في الفعل و كون الإنسان مجبورا في فعله غير مختار، تشعب جماعة الباحثين( و هم قليل البضاعة في العلم يومئذ) على فرقتين:ص 155