الكافي- ط الاسلامية — Volume 1, Page 279
[١]أي إلى نفس الموصى.( فى).
[٢]أي مكتوبا بخط الهى مشاهد من عالم الامر كما أن جبرئيل( ع) كان ينزل عليه في صورة آدمى مشاهد من هناك.
[٣]أي من نجبائه بمعنى الكريم الحسيب، كنى به عن أمير المؤمنين( ع).( فى)
[٤]« مضى لما فيها» على تضمين معنى الأداء و نحوه أي مؤديا أو ممتثلا لما امر به فيها.( فى)
Same indexed hadith alkafi-735; it ends on this printed page after beginning on pages 278-279.
إِنَّ الْإِمَامَةَ عَهْدٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ مَعْهُودٌ لِرِجَالٍ مُسَمَّيْنَ لَيْسَ لِلْإِمَامِ أَنْ يَزْوِيَهَا عَنِ الَّذِي يَكُونُ مِنْ بَعْدِهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى دَاوُدَ ع أَنِ اتَّخِذْ وَصِيّاً مِنْ أَهْلِكَ فَإِنَّهُ قَدْ سَبَقَ فِي عِلْمِي أَنْ لَا أَبْعَثَ نَبِيّاً إِلَّا وَ لَهُ وَصِيٌّ مِنْ أَهْلِهِ وَ كَانَ لِدَاوُدَ ع أَوْلَادٌ عِدَّةٌ وَ فِيهِمْ غُلَامٌ كَانَتْ أُمُّهُ عِنْدَ دَاوُدَ وَ كَانَ لَهَا مُحِبّاً فَدَخَلَ دَاوُدُ ع عَلَيْهَا حِينَ أَتَاهُ الْوَحْيُ فَقَالَ لَهَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَيَّ يَأْمُرُنِي أَنِ أَتَّخِذَ وَصِيّاً مِنْ أَهْلِي فَقَالَتْ لَهُ امْرَأَتُهُ فَلْيَكُنِ ابْنِي قَالَ ذَلِكَ أُرِيدُ وَ كَانَ السَّابِقُ فِي عِلْمِ اللَّهِ الْمَحْتُومِ عِنْدَهُ أَنَّهُ سُلَيْمَانُ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى دَاوُدَ أَنْ لَا تَعْجَلْ دُونَ أَنْ يَأْتِيَكَ أَمْرِي فَلَمْ يَلْبَثْ دَاوُدُ ع أَنْ وَرَدَ عَلَيْهِ رَجُلَانِ يَخْتَصِمَانِ فِي الْغَنَمِ وَ الْكَرْمِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ أَنِ اجْمَعْ وُلْدَكَ فَمَنْ قَضَى بِهَذِهِ الْقَضِيَّةِ فَأَصَابَ فَهُوَ وَصِيُّكَ مِنْ بَعْدِكَ فَجَمَعَ دَاوُدُ ع وُلْدَهُ فَلَمَّا أَنْ قَصَّ الْخَصْمَانِ قَالَ سُلَيْمَانُ ع يَا صَاحِبَ الْكَرْمِ مَتَى دَخَلَتْ غَنَمُ هَذَا الرَّجُلِ كَرْمَكَ قَالَ دَخَلَتْهُ لَيْلًا قَالَ قَضَيْتُ عَلَيْكَ يَا صَاحِبَ الْغَنَمِ بِأَوْلَادِ غَنَمِكَ وَ أَصْوَافِهَا فِي عَامِكَ هَذَا ثُمَّ قَالَ لَهُ دَاوُدُ فَكَيْفَ لَمْ تَقْضِ بِرِقَابِ الْغَنَمِ وَ قَدْ قَوَّمَ ذَلِكَ عُلَمَاءُ بَنِي إِسْرَائِيلَ وَ كَانَ ثَمَنُ الْكَرْمِ قِيمَةَ الْغَنَمِ فَقَالَ سُلَيْمَانُ إِنَّ الْكَرْمَ لَمْ يُجْتَثَ مِنْ أَصْلِهِ وَ إِنَّمَا أُكِلَ حِمْلُهُ وَ هُوَ عَائِدٌ فِي قَابِلٍ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ إِنَّ الْقَضَاءَ فِي هَذِهِ الْقَضِيَّةِ مَا قَضَى سُلَيْمَانُ بِهِ يَا دَاوُدُ أَرَدْتَ أَمْراً وَ أَرَدْنَا أَمْراً غَيْرَهُ فَدَخَلَ دَاوُدُ عَلَى امْرَأَتِهِ فَقَالَ أَرَدْنَا أَمْراً وَ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَمْراً غَيْرَهُ- وَ لَمْ يَكُنْ إِلَّا مَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ فَقَدْ رَضِينَا بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ وَ سَلَّمْنَا وَ كَذَلِكَ الْأَوْصِيَاءُ ع لَيْسَ لَهُمْ أَنْ يَتَعَدَّوْا بِهَذَا الْأَمْرِ فَيُجَاوِزُونَ صَاحِبَهُ إِلَى غَيْرِهِ. قَالَ الْكُلَيْنِيُّ مَعْنَى الْحَدِيثِ الْأَوَّلِ أَنَّ الْغَنَمَ لَوْ دَخَلَتِ الْكَرْمَ نَهَاراً لَمْ يَكُنْ عَلَى صَاحِبِ الْغَنَمِ شَيْءٌ لِأَنَّ لِصَاحِبِ الْغَنَمِ أَنْ يَسْرَحَ غَنَمَهُ بِالنَّهَارِ تَرْعَى وَ عَلَى صَاحِبِ الْكَرْمِ حِفْظُهُ وَ عَلَى صَاحِبِ الْغَنَمِ أَنْ يَرْبِطَ غَنَمَهُ لَيْلًا وَ لِصَاحِبِ الْكَرْمِ أَنْ يَنَامَ فِي بَيْتِهِ.
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Muhammad from Bakr ibn Salih from Muhammad ibn Sulayman from ‘Aytham ibn Aslam from Mu‘awiya ibn ‘Ammar from abu ‘Abdallah (a.s.) who has said the following. “Imamat (leadership with Divine authority) is a covenant from Allah, the Most Holy, the Most High, pledged to particularly known man. The Imam does not have the right to divert it from the succeeding Imam. Allah, the Most Holy, the Most High, sent inspiration to David to appoint the executor of his will from among your family. It is has occurred in My knowledge that shall not sent any prophet except that he will have the executor of his will from among the members of his family. David had several children. Among the members of the family members of David there was a son whose mother lived with David and he loved her very muCh David came to her when the Divine inspiration came to him and he said to her, Allah, the Most Holy, the Most High, has sent me inspirations and He wants me to appoint the executor of my will from among the members of my family. His wife asked him to appoint her son for this task. He said, “I also want what you said. “ In the foregone knowledge of Allah it was already decisively existed that executor of the will of David is Solomon. Allah, the Most Holy, the Most High, sent inspiration to David commanding him not to made hasty decisions before the coming of His order. It was not long after that two man came to David to settle a dispute over the sheep and grapes among them. Allah, the Most Holy, the Most High, sent inspiration to David to gather all of his sons together and let them judge the case. Whoever of your sons then would judge the case rightly he will be the executor of your will. David gathered all his sons. When the case was stated Solomon said, “O owner of grapes, when did the sheep of this man enter your vinyard?” He replied, “They entered at night.” Solomon said, “O owner of sheep, I have judged against you. You must give the young and the wool of your sheep to him this year.” David then said, “Why did you not judge giving away of the very sheep as the because the Israelite scholars have already evaluated them and the price of sheep is the value of grapes?” Solomon answered, “The vines are not consumed from their roots but only the fruit is consumed that will come back in future.” Allah, the Most Holy, the Most High, sent inspiration to David that the judgment in this case is the judgment of Solomon. O David, “You wanted one thing and We had wanted other than that. David came to his wife and said, “We wanted one thing but Allah, the Most Holy, the Most High, wanted a thing other than that. Nothing happened other than what Allah, the Most Holy, the Most High, had wanted. We accept the command of Allah, the Most Holy, the Most High, and submit (to His will).” The Imam (a.s.) then said, “And so are the executors of the wills. They have no right to go beyond the limit to avail it to the other people.” Al-Kulayni has said, “The meaning of the first hadith is that had the sheep have entered the vineyard during the day the owner of the sheep did not have to pay anything. The sheep owner must let them graze during the day and vineyard owner must guard his vineyard. The owner of sheep must guard his sheep at night and the owner of vineyard can rest at home.”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[2]الجث: انتزاع الشجرة من أصله.( فى)ص 278
[3]الحمل بالكسر ما يحمله الشجر من الثمرة.( فى)ص 278
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَ تَرَوْنَ أَنَّ الْمُوصِيَ مِنَّا يُوصِي إِلَى مَنْ يُرِيدُ لَا وَ اللَّهِ وَ لَكِنَّهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ص إِلَى رَجُلٍ فَرَجُلٍ حَتَّى انْتَهَى إِلَى نَفْسِهِ.
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from ibn Bukayr and Jamil from ‘Amr ibn Mu‘ab who has said that I heard abu ‘Abdallah (a.s.) say the following. “Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from the Messenger of Allah to a man and then to next man. Until the Imam (abu ‘Abdallah (a.s.) ended up to his self.” The Imam (a.s.) six times said, “To the next man.” 1. The case with David and Solomon (a.s.) is referred to in the Holy Quran (21:78 – 79) .
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[1]أي إلى نفس الموصى.( فى).ص 279
Complete indexed hadith starts here; printed across pages 279-280.
إِنَّ الْوَصِيَّةَ نَزَلَتْ مِنَ السَّمَاءِ عَلَى مُحَمَّدٍ كِتَاباً لَمْ يُنْزَلْ عَلَى مُحَمَّدٍ ص كِتَابٌ مَخْتُومٌ إِلَّا الْوَصِيَّةُ فَقَالَ جَبْرَئِيلُ ع يَا مُحَمَّدُ هَذِهِ وَصِيَّتُكَ فِي أُمَّتِكَ عِنْدَ أَهْلِ بَيْتِكَ فَقَالَ رَسُولُ اللَّهِ ص أَيُّ أَهْلِ بَيْتِي يَا جَبْرَئِيلُ قَالَ نَجِيبُ اللَّهِ مِنْهُمْ وَ ذُرِّيَّتُهُ لِيَرِثَكَ عِلْمَ النُّبُوَّةِ كَمَا وَرَّثَهُ إِبْرَاهِيمُ ع وَ مِيرَاثُهُ لِعَلِيٍّ ع وَ ذُرِّيَّتِكَ مِنْ صُلْبِهِ قَالَ وَ كَانَ عَلَيْهَا خَوَاتِيمُ قَالَ فَفَتَحَ عَلِيٌّ ع الْخَاتَمَ الْأَوَّلَ وَ مَضَى لِمَا فِيهَا ثُمَّ فَتَحَ الْحَسَنُ ع الْخَاتَمَ الثَّانِيَ وَ مَضَى لِمَا أُمِرَ بِهِ فِيهَا فَلَمَّا تُوُفِّيَ الْحَسَنُ وَ مَضَى فَتَحَ الْحُسَيْنُ ع الْخَاتَمَ الثَّالِثَ فَوَجَدَ فِيهَا أَنْ قَاتِلْ فَاقْتُلْ وَ تُقْتَلُ وَ اخْرُجْ بِأَقْوَامٍ لِلشَّهَادَةِ لَا شَهَادَةَ لَهُمْ إِلَّا مَعَكَ قَالَ فَفَعَلَ ع فَلَمَّا مَضَى دَفَعَهَا إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع قَبْلَ ذَلِكَ فَفَتَحَ الْخَاتَمَ الرَّابِعَ فَوَجَدَ فِيهَا أَنِ اصْمُتْ وَ أَطْرِقْ لِمَا حُجِبَ الْعِلْمُ فَلَمَّا تُوُفِّيَ وَ مَضَى دَفَعَهَا إِلَى مُحَمَّدِ بْنِ عَلِيٍّ ع فَفَتَحَ الْخَاتَمَ الْخَامِسَ فَوَجَدَ فِيهَا أَنْ فَسِّرْ كِتَابَ اللَّهِ تَعَالَى وَ صَدِّقْ أَبَاكَ وَ وَرِّثِ ابْنَكَ وَ اصْطَنِعِ الْأُمَّةَ وَ قُمْ بِحَقِّ اللَّهِ عَزَّ وَ جَلَّ وَ قُلِ الْحَقَّ فِي الْخَوْفِ وَ الْأَمْنِ وَ لَا تَخْشَ إِلَّا اللَّهَ فَفَعَلَ ثُمَّ دَفَعَهَا إِلَى الَّذِي يَلِيهِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَنْتَ هُوَ قَالَ فَقَالَ مَا بِي إِلَّا أَنْ تَذْهَبَ يَا مُعَاذُ فَتَرْوِيَ عَلَيَ قَالَ فَقُلْتُ أَسْأَلُ اللَّهَ الَّذِي رَزَقَكَ مِنْ آبَائِكَ هَذِهِ الْمَنْزِلَةَ أَنْ يَرْزُقَكَ مِنْ عَقِبِكَ مِثْلَهَا قَبْلَ الْمَمَاتِ قَالَ قَدْ فَعَلَ اللَّهُ ذَلِكَ يَا مُعَاذُ قَالَ فَقُلْتُ فَمَنْ هُوَ جُعِلْتُ فِدَاكَ قَالَ هَذَا الرَّاقِدُ وَ أَشَارَ بِيَدِهِ إِلَى الْعَبْدِ الصَّالِحِ وَ هُوَ رَاقِدٌ.
1. Muhammad ibn Yahya and al-Husayn ibn Muhammad have narrated from Ja‘far ibn Muhammad from Ali ibn al-Husayn ibn Ali from Isma‘il ibn Mihran from abu Jamilah from Mu‘adh ibn Kathir from abu ‘Abdallah (a.s.) who has said the following: “The will came from the heavens to Muhammad (sw) in a book (written). Nothing came to Muhammad (sw) from heavens in a written sealed document form except the will. Jibril (a.s.) said, “O Muhammad, this is your will about your followers with your family. The Messenger of Allah (sw) asked, “Which family of mine, O Jibril?” Jibril replied, “The noble of Allah among them, and his descendents, so they inherit your knowledge as Abraham (as) left it (knowledge) as his legacy. And his legacy (Abraham's) is for Ali (a.s.) and your descendents from his lineage.” He (the Imam) said, “The document had several seals on it.” He further said, “Ali (a.s.) opened the first seal and followed what the instructions therein. Then al-Hassan (a.s.) opened the second seal and followed the commandments and instructions therein. When al-Hassan (a.s.) passed away, al-Husayn (a.s.) opened the third seal and found therein: 'Fight to do away with the enemy and be murdered and rise up (against the enemy) with a group of people for martyrdom. There is no matrydom for them except with you.'” He (the Imam) said, “He (Al-Husayn (a.s.)) followed the instructions and when he left this world he delivered it, to Ali ibn al-Husayn (a.s.) just before (his martyrdom). So he opened the fourth seal and found in it: 'Remain silent and gaze in your front because of the concealment of knowledge.' When he passed away and left (this world), he delivered it to Muhammad ibn Ali (a.s.). So he opened the fifth seal and found therein: 'Interpret the book of Allah, the Most High, affirm veracity of your father and leave it as your legacy for your son. Do good to the ’Ummah (the Islamic nation), stand up for right of Allah, the Most Holy, the Most High, say the truth in fear and in peace and do not be afraid of anyone except Allah.' He did as he was instructed and delivered it to the succeeding Imam.” He (the narrator) said that he said to him (the Imam (a.s.)), “May Allah take my soul in service for your cause, are you then the succeeding Imam?” He said that he (as) responded: “There is nothing wrong in a positive answer to your question except if then you would go, oh Mu‘adh, and narrate things about me (to the public, which would harm me).” The narrator said that he then said to the Imam (a.s.), “I pray to Allah who has granted you through your noble ancestors this high position to grant to your successor the same high position before you will die.” He (a.s.) replied, “Allah has already done so, oh Mu‘adh.” The narrator said that he then asked him (a.s.), “Who is he then, may Allah take my soul in service for your cause?” He (a.s.) replied, “This sleeping one.“ He pointed with his hand to the righteous servant of Allah who was asleep (Musa ibn Ja‘far (a.s.)).”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[2]أي مكتوبا بخط الهى مشاهد من عالم الامر كما أن جبرئيل( ع) كان ينزل عليه في صورة آدمى مشاهد من هناك.ص 279
[3]أي من نجبائه بمعنى الكريم الحسيب، كنى به عن أمير المؤمنين( ع).( فى)ص 279
[4]« مضى لما فيها» على تضمين معنى الأداء و نحوه أي مؤديا أو ممتثلا لما امر به فيها.( فى)ص 279
[1]كناية عن عدم الالتفات الى ما عليه الخلق من آرائهم الباطلة و افعالهم الشنيعة.( آت)ص 280
[2]أي أحسن اليهم و ربهم بالعلم و العمل.( آت)ص 280
[3]أي ما بي بأس في اظهارى لك بأنى هو، إلّا مخافة أن تروى ذلك على فاشتهر به.( فى).ص 280
[4]العبد الصالح هو موسى بن جعفر( ع).ص 280