الكافي- ط الاسلامية — Volume 1, Page 535
[١]كون اسم أم مريم حنة موافق لما ذكره أكثر المفسرين و أهل الكتاب و قد مر في باب مولد أبى الحسن موسى عليه السلام ص 479 أن اسمها مرنا و هي وهيبة بالعربية فيمكن أن يكون أحدهما اسما و الآخر لقبا أو يكون أحدهما موافقا للواقع و الآخر لما اشتهر بين أهل الكتاب او العامّة( آت)
Same indexed hadith alkafi-1402; it ends on this printed page after beginning on pages 534-535.
كُنْتُ أَنَا وَ أَبُو بَصِيرٍ وَ مُحَمَّدُ بْنُ عِمْرَانَ مَوْلَى أَبِي جَعْفَرٍ ع فِي مَنْزِلِهِ بِمَكَّةَ فَقَالَ مُحَمَّدُ بْنُ عِمْرَانَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ- نَحْنُ اثْنَا عَشَرَ مُحَدَّثاً فَقَالَ لَهُ- أَبُو بَصِيرٍ سَمِعْتَ مِنْ أَبِي عَبْدِ اللَّهِ ع فَحَلَّفَهُ مَرَّةً أَوْ مَرَّتَيْنِ أَنَّهُ سَمِعَهُ فَقَالَ أَبُو بَصِيرٍ لَكِنِّي سَمِعْتُهُ مِنْ أَبِي جَعْفَرٍ ع.
20. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Husayn from abu Talib from ‘Uthman ibn ‘Isa from Sama‘Abdallah ibn Mihran who has said the following. “Once I, abu Basir and Muhammad ibn ‘Imran the slave of abu Ja‘far (a.s.) were in his house in Makka. Muhammad ibn ‘Imran said, “I have heard abu ‘Abdallah (a.s.) say, ‘We all twelve of us are Muhaddath (the ones to whom angels speak).” Abu Basir then said, “Did you hear abu ‘Abdallah (a.s.) say so? He made him to swear one or twice that he has heard so. Abu Basir then said, “However, I have heard it from abu Ja‘far (a.s.).”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
إِنَّ اللَّهَ تَعَالَى أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً سَوِيّاً مُبَارَكاً يُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ يُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ وَ جَاعِلُهُ رَسُولًا إِلَى بَنِي إِسْرَائِيلَ فَحَدَّثَ عِمْرَانُ امْرَأَتَهُ حَنَّةَ بِذَلِكَ وَ هِيَ أُمُّ مَرْيَمَ فَلَمَّا حَمَلَتْ كَانَ حَمْلُهَا بِهَا عِنْدَ نَفْسِهَا غُلَامٌ- فَلَمَّا وَضَعَتْها قالَتْ رَبِّ إِنِّي وَضَعْتُها أُنْثى ... وَ لَيْسَ الذَّكَرُ كَالْأُنْثى أَيْ لَا يَكُونُ الْبِنْتُ رَسُولًا يَقُولُ اللَّهُ عَزَّ وَ جَلَ وَ اللَّهُ أَعْلَمُ بِما وَضَعَتْ فَلَمَّا وَهَبَ اللَّهُ تَعَالَى لِمَرْيَمَ عِيسَى كَانَ هُوَ الَّذِي بَشَّرَ بِهِ عِمْرَانَ وَ وَعَدَهُ إِيَّاهُ فَإِذَا قُلْنَا فِي الرَّجُلِ مِنَّا شَيْئاً وَ كَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلَا تُنْكِرُوا ذَلِكَ.
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim his father all from ibn Mahbub from al-Ri’ab from Abu Basir from Abu ‘Abdallah (a.s.) who said: “Allah, the Most High, revealed to ʿImrān: “I will grant you a righteous and blessed son who will cure the blind and the leper and bring the dead back to life by Allah’s permission. I will make him a messenger to the Children of Israel.” ʿImrān conveyed this to his wife, Ḥannah, the mother of Maryam. When she became pregnant, she assumed the child in her womb was a boy. However, when she gave birth, she said: “O my Lord, I have delivered a female.” Allah says: “And the male is not like the female,” meaning that a daughter cannot be a messenger. Allah, the Mighty and Majestic, affirms: “And Allah knows best what she delivered.” When Allah granted Maryam her son, ʿĪsā, he was the fulfillment of the glad tidings and promise given to ʿImrān. Thus, if we mention something about a man among us and it comes to pass in his offspring or their descendants, do not find it strange.”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
[1]كون اسم أم مريم حنة موافق لما ذكره أكثر المفسرين و أهل الكتاب و قد مر في باب مولد أبى الحسن موسى عليه السلام ص 479 أن اسمها مرنا و هي وهيبة بالعربية فيمكن أن يكون أحدهما اسما و الآخر لقبا أو يكون أحدهما موافقا للواقع و الآخر لما اشتهر بين أهل الكتاب او العامّة( آت)ص 535
إِذَا قُلْنَا فِي رَجُلٍ قَوْلًا فَلَمْ يَكُنْ فِيهِ وَ كَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلَا تُنْكِرُوا ذَلِكَ فَإِنَّ اللَّهَ تَعَالَى يَفْعَلُ ما يَشاءُ.
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from abu ‘Abdallah (a.s.) who has said the following. “If we would say something about a man and it would not be found in him but it would be found in his sons or his grandsons you must not reject it. It is because Allah does what he wants.”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
لا يوجد شرح متاح لهذا الحديث.
سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَدْ يَقُومُ الرَّجُلُ بِعَدْلٍ أَوْ بِجَوْرٍ وَ يُنْسَبُ إِلَيْهِ وَ لَمْ يَكُنْ قَامَ بِهِ فَيَكُونُ ذَلِكَ ابْنَهُ أَوِ ابْنَ ابْنِهِ مِنْ بَعْدِهِ فَهُوَ هُوَ.
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadija who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘Sometimes a man is considered as practicing justice or acting unjustly and such acts are ascribed to him even if he may not have committed them but such acts are found in his sons or his grandsons after him then he will be it (the one who has in reality his practiced such acts).”
Translation: Muhammad Sarwar·Thaqalayn link·The Arabic above is the original.
الشارح لم يُعِد نصّ الحديث هنا؛ رُبط الشرح بترتيبه داخل الباب.
لا يوجد شرح متاح لهذا الحديث.