Chapter on Innovations, Personal Opinions and Analogies

1. Al-Husayn ibn Muhammad al-Ash’ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ and a number of our people from Ahmad ibn Muhammad from ibn Faddal all from ‘Asim ibn Hamid from Muhammad ibn Muslim from abu Ja‘far (a.s.) who has said the following. “Imam Ali said in one of his sermons to people, ‘O people, mischief begins with following certain desires and obeying certain invented rules that are different from the rules and laws of the book of Allah. In such case people yield to other people as high authority if falsehood would have been clear they would have no fear for the people of Intelligence. If truth would have been clearly distinct there would have been no differences. But (practical life) people mix certain parts of truth and with a few things from falsehood and present them together and in such Satan overwhelms his friends and only those who has previously received protection from Allah remain safe.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “Once I said to abu al-Hassan (al-Rida) (a.s.) ‘May Allah keep my soul in service for your cause, I have been praying to Allah for help in something from the year so and so and because of delay something is happing in my heart.’ The Imam said, ‘O Ahmad, beware of Satan! Do not allow him to find a way in you to despair you. Abu Ja’far (a.s.) would say, “A believing person prays and pleads before Allah, the Most Majestic, the Most Holy, for help and help is delayed due to love for his voice and listening to his intense weeping.’” The Imam then said, ‘By Allah, whatever Allah, the Most Majestic, the Most Holy, delays for believing people of the help that they may ask in this world is far better for them than helping them quickly. Such a worthless world! Abu Ja’far (a.s.) would say, ‘It is very proper for a believing person to pray for help in his comfort just like in hardships. He should not grow to be lazy after receiving help to lose interest in prayer.’ You should never lose interest in prayer; it is of a very important position before Allah, the Most Majestic, the Most Holy. You should exercise patience and seek to find lawful sustenance, maintain good relations with relatives and should never make it public. We are a family who maintains good relations with those who cut off from us and do favors to those who cause us trouble. In this we find good consequences. If an affluent person in this world prays and asks for favors, his prayer receives acceptance. He may ask for more and the bounties seem insignificant to him. He does not feel satisfied with anything. When bounties are plentiful a Muslim is in a danger of violating the rights he owes and the mischief that may threaten him. Tell me about yourself. If I will say something to you, will you trust me?’ I (the narrator) said, ‘May Allah keep my soul in service for your cause, if I do not trust you, then whom will I trust? You possess authority from Allah over His creatures.’ The Imam said, ‘Your trust in Allah must be stronger; you have a covenant with Allah. Has Allah, the Most Majestic, the Most Holy, not said, “(Muhammad), if any of My servants ask you about Me, tell them that the Lord says, ‘I am near; I accept the prayers of those who pray.’ Allow My servants answer My call and believe in Me so that perhaps they may know the right direction.’ (2:186) ‘Do not despair of the mercy of Allah. Allah certainly forgives all sins. He is All-Forgiving and All-Merciful.’ (39:53) ‘Allah promises you forgiveness and favors. Allah is Munificent and All-Knowing.’ (2:268) You must trust Allah, the Most Majestic, the Most Holy, more firmly than others. Do not allow anything to find a way in you except good; you are forgiven.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr and Hammad from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ’Abd Allah (a.s.), has said, ‘Women while experiencing Hayd (menses) have permission to recite al-Quran and praise Allah.

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah, who has said the following: “I once asked him (the Imam) (a.s.), about the case of a people who fast in the month of Ramadan when they are covered by a black cloud at the time of sunset and they think it is night, and discontinue their fast, then the cloud clears and the sun is there. He (the Imam) said, ‘Those who discontinued their fast are required to make Qada’ (compensatory fast) that fast; Allah, most Majestic, most Glorious, says, ‘Complete fasting by the night.’ Those who eat before the night are required to make Qada’ (compensatory fast) because it is knowingly eating.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd al-Rahman ibn Hajjaj from who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘You must seek protection with Allah against over- powering debts, dominating (increasing) number of men and single women.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hajj aj al-Khashshab who has said the following: “I once asked abu ‘ Abd Allah (a.s.), about the case of a man who is on a journey and when he enters the city he brings two witnesses, and when his wife comes to the door he asks them to bear witness to the divorce. He (the Imam) said, ’Divorce does not take place in this way.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Ayyub and ‘Abd Allah ibn Bukayr from Muhammad ibn Muslim who has narrated the following: “Abu Ja’far (a.s.), has said, ’If a deceased leaves behind his father and mother or his son or his daughter, if one of these four people is left behind, they are not of those about whom Allah, most Majestic, most Glorious, has said, “Say, Allah gives you a fatwa about Kalalah (burdensome people).’””

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur al-‘Ammi in a marfu‘ manner (rafa ’ahu), from the Messenger of Allah who has said the following. “When innovations emerge it will be obligatory for the scholars to make their knowledge public, otherwise, Allah will condemn them.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. It is narrated from him (narrator of the Hadith above) from Ahmad from Ali ibn al-Hakam from Mansur al-Sayqal who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘Is it possible that at one time a man supplicates and it is accepted and then is delayed for a period of time?’ The narrator has said that the Imam then said, ‘Yes, it can happen.’ I then asked, ‘Why is that? Is it because so he will increase his supplication and pleading?’ The Imam said, ‘Yes, that is right.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Zayd al-Shahham who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Women experiencing Hayd (menses), childbirth and one involved in sexual activities (because of which Ghusl (bath) is obligatory) can read al-Quran.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from abu Basir and Sama‘ah, who has said the following: “This is about the case of a people who fast in the month of Ramadan when they are covered by a black cloud at the time of sunset and they think it is night and discontinue their fast; then the cloud clears and the sun is there. Abu ‘Abd Allah (a.s.), has said, ‘Those who discontinued their fast are required to make Qada’ (compensatory fast) that fast; Allah, most Majestic, most Glorious, says, ‘Complete fasting by the night.’ (2:187) Those who eat before it is the night, are required to make Qada’ (compensatory fast) because it is knowingly eating.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al- Halabiy for Mu‘awiyah ibn Wahab who has said the following: “I once said to abu ‘Abd Allah (a.s.), ‘We are told that a man from al-Ansar died while he owed two dinar to pay. The Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, did not perform Salat (prayer) on his dead body and said, “You must perform Salat (prayer) on the dead body of your companion.” (It was the case) until someone of his relatives guaranteed to pay the two dinars on his behalf.’ Abu ‘Abd Allah (a.s.), said, ‘That is the right.’ He (the Imam) said, ‘The Messenger of Allah did so to teach people a lesson to pay back the debts they owe to each other and must not take the issue of debts lightly. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, passed away while he owed payable debts, al-Hassan (a.s.), died while he owed payable debts and Al-Husayn (a.s.), was murdered while he owed payable debts.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya ibn al-Husayn has narrated from Hakam ibn Miskin from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ’Abd Allah (a.s.), has said, ‘When a man is absent from his wife for one year or two years or more, then comes and wants to divorce her when she is experiencing Hayd (menses), he must leave her until she becomes clean, then divorce her.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah, from Ali ibn Ribat from Hamzah ibn Humran who has narrated the following: “I once asked abu ’Abd Allah (a.s.), about Kalalah. He (the Imam) said, ‘One who is not a son or a father.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following. “If one would meet an innovator and considers him great such person has, in fact, the destruction of Islam.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ishaq ibn abu Hilal al-Mada’Ini from Hadid from Abu ‘Abdillah (a.s.) who has said the following: “When a servant prays, Allah, the Most Majestic, the Most Holy, says to the two angels, ‘I have accepted his prayer, but keep it on hold; I love to hear his voice.’ It may also happen that a servant prays, but Allah, the Most Blessed, the Most High, says, ‘Hurry up and help him quickly; I hate his voice.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ibn Ri’ab from abu ‘Ubaydah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of a woman who experiences Hayd (menses) whether she can listen to recitation of the verses of al-Quran that requires prostration. He (the Imam) said, ‘If it is of al-‘Aza’im kind, she must prostrate when she listens to it.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr who has said the following: “Abu al-Hassan (a.s.), said to me, ‘Whoever works to provide sustenance for himself and his family is considered a Mujahid (fighter) for the cause of Allah, most Majestic, most Glorious. If poverty over-powers him, he then should borrow upon the responsibility of Allah and His Messenger for his sustenance and his family. If he dies and cannot pay back, it then becomes the responsibility of the Imam to pay it. If he did not do so, he will be held responsible. Allah, most Majestic, most Glorious, says, ‘Charities are for the poor, destitute and the charity (tax) collectors . . . ., and those suffering bankruptcy.’ (9:61) He is poor, destitute and bankrupt.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘Kalalah (burdensome people) is one who is not a son or a father.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following. “Allah has rejected repentance of an innovator (in religion).” People asked the holy Prophet as to why is this. The holy Prophet replied, “He (Allah) has quenched his heart with the love of his innovation.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ibn abu ‘Umayr has narrated from Sulayman Sahib al-Sabiri from Ishaq ibn ‘ Ammar who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘Can a man’s prayer that is accepted be kept on hold and delayed?’ The Imam said, ‘Yes, it can remain on hold for up to twenty years.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of al-Ta‘widh (protective talisman) which women hang on themselves. He (the Imam) said, ‘Yes, they can do so if it is incased with leather, silver, tube or iron.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Ahmad ibn Muhammad from has narrated from Hamdan ibn Ibrahim al- Hamadaniy in a in a marfu’ manner from the truthful ones who has narrated the following: “He (the Imam) (a.s.), has said, ‘I like for a man, who is indebted, to sincerely have the intention of paying it off.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Mu‘awiya ibn Wahab who has said the following. “Abu ‘Abdallah (a.s.) said that the holy Prophet has said, ‘It is certain that against every innovation with plots to destroy faith there will be an (religious) authority from my family as guardian of faith and as its defender. (Such) authority will speak on inspiration from Allah to declare the truth and bring it to light, repulse and foil the evil plots of the agents of wickedness and speak for the weak. O people of Intelligence, take a lesson from it and trust Allah.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ibn abu ‘Umayr has narrated from Hisham ibn Salim from Abu ‘Abdillah (a.s.) who has said the following: “Between the words of Allah, the Most Majestic, the Most Holy, ‘Your prayer is accepted,’ (10:89) and the time the Pharaoh was seized there was a forty-year timespan.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Dawud ibn Farqad who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of al-Ta‘widh (protective sacred expressions from Quran or names of Allah) which women hang on themselves. He (the Imam) said, ‘Yes, it is not harmful.’ He (the Imam) said, ‘She can read, write but must not touch.’ It is narrated that she cannot write al-Quran.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

5. Muhammad ibn Yahya has narrated from Muhammad ibn Al-Husayn from Muhammad ibn Sulayman from a man of the people of al- Jazirah called abu Muhammad who has said the following: “A man asked al-Rida’ (a.s.), when I was listening, ‘I pray to Allah to keep my soul in service for your cause, Allah, most Majestic, most Glorious, says, “If one has difficulty to pay his debts, he should be given respite until he is able to pay.” (2:281) Explain to me the limits of this “respite” of which Allah, most Majestic, most Glorious, has spoken in His book. When a person with such difficulties is required to pay back? He has taken from the properties of the lender to spend on his family. He does not have any farm to wait for the harvest season, has not lent money to anyone to wait for payment time or an amount of lost property that he hopes will be found.’ He (the Imam) said, ‘He is given respite until the Imam is informed about his condition who will pay on his behalf of the share of the bankrupt people, if he has spent what he has borrowed in obedience to Allah, most Majestic, most Glorious. If he has spent in disobedience to Allah, then the Imam is not responsible for his debts.’ I (the narrator) then asked, ‘What happens if the lender who trusted him and did not know if he (borrower) spends it in obedience or disobedience to the command of Allah?’ He (the Imam) said, ‘He can try to get back what he has lent from the properties of the borrowers who must yield.” (Fatwa best explains the last part of the above case.)

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Muhammad ibn Yahya has narrated from certain persons of his people and Ali ibn Ibrahim from his father from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a.s.) and Ali ibn Ibrahim from his father from ibn Mahbub in a marfu’ manner from Amir al-Mu’minin Ali (a.s.) who has said the following. “Of the most intensely disliked men before Allah, the Majestic, the Most Glorious, are two kinds of people: A man whom Allah has left all to his own soul and he deviates from the path of justice and is intensely attracted towards the words innovation. He seems a master in performing prayer and fasting but is a mischief to deceive people; he has strayed from guidance of the people before him and misleads those who may follow him in his lifetime and after his death. He carries the responsibility for others sins and is the hostage of his own sins. The other man is one who collects ignorance among the ignorant, himself a captive of darkness of the mischievous. The, humanoids, people who look like people, consider him a scholar but he has not been even for a complete day with scholars. He has made an early effort to accumulate some thing that its being of a smaller quantity is better than in larger quantities and in this way he has quenched himself with polluted water and has treasured what is of no use. He sits among the people as a judge to carry the responsibility of what is confusing and uncertain to others. He may even oppose the ruling of the judge before him. One can never tell whether his judgment will remain valid or a judge after him will over turn it just as he has done to the judgments of the judges before him. If he would face one of the complex and difficult issues he comes up with a heap of his personal opinions and then he shapes it up as a clear-cut judgment. In fact, he has dressed himself up with doubtful issue the way a spider waves his fragile web. He is not sure if he has done the right thing or the wrong one. He does not consider the fact that in an unknown case to have proper knowledge is necessary and does not see that beyond his opinion there is a school of law. He analogies one thing to the other but it does not matter to him if his opinion will turn out to be a lie. If an issue is dark (not known) to him he hides it to hide his own ignorance so that people will not say he does not know. He then boldly judges and thus he is the key to hazards, a rider of doubts, perplexed in ignorance and never regrets his lacking knowledge. The level of his knowledge never rises to clear-cut certainty so that he would benefit. He blows out Hadith like winds that blow away hay. The legacies weep from him, the bloods (judging the case of murder) shout against him. The lawful marital relations become unlawful because of his judgment and unlawful ones become lawful. He has no confidence in the judgments issues he can never be trusted for his judgments that he may make nor was he qualified for what he may have done in the matters that he claimed to have true knowledge.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Ibn abu ‘Umayr has narrated from Ibrahim ibn ‘Abd al-Hamid from abu Basir who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘A believing person prays and its (the prayer’s) acceptance may be delayed up to the next Friday [Day of Judgment].”’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

6. Ali ibn Ibrahim has narrated from his father from [Ibn Abi ‘Umayr] from Hanan ibn Sadir from his father who has said the following: “Abu Ja‘far (a.s.), has said, ‘Being killed for the cause of Allah, most Majestic, most Glorious, serves as expiation for all kinds of sins except debts, for which there is no expiation other than paying it back or those liable pay or the owner of the lending right waives it in favor of the borrower.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from abu Shaybah al-Khurasani who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘The people of analogy have sought knowledge through analogy and it has increased to their knowledge nothing but further remoteness. The religion of Allah is beyond the reach of analogy.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd Allah ibn al-Mughirah from more than one individual of our people who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘A servant who is a friend of Allah may pray to Allah, the Most Majestic, the Most Holy, for a matter in his intention and Allah says to the angel guarding him, “Provide help to My servant but keep it on hold and do not hurry; I desire to hear his call and voice.” On the other hand a servant who is not a friend of Allah may pray to Allah, the Most Majestic, the Most Holy, for a matter in his intention and Allah says to the angel guarding him, ‘Provide him help quickly; I dislike his call and voice.’ “The Imam said, ‘People will say, “This person received help due to his merit and honor and he was denied due to his worthlessness.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-‘ Abbas the one whom he has mentioned (in his book) who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘The Imam pays off the debts of the believing people except Muhur (dowry) of women.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan in a marfu‘ manner (rafa’ahu) from abu Ja’far and abu ‘Abdallah (a.s.) who have said the following. “All innovations are misguidance and all misguidance leads to Hell.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hisham ibn Salim from abu Basir from Abu ‘Abdillah (a.s.) who has said the following: “A believing person is fine and hopeful through the favors of Allah, the Most Majestic, the Most Holy, as long as he does not rush to despair and give up prayer.’ I (the narrator) then asked the Imam (a.s.) ‘How can he rush?’ The Imam said, ‘He may say, “I have been praying for such and such period of time and I do not see any sign of acceptance.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Isa from al-Walid ibn Sabih who has said the following: “Once a man came to abu ‘Abd Allah (a.s.), saying that al-Mu‘alla’ ibn Khunays owed him a certain amount and said, ‘He has destroyed my rights.’ Abu ‘Abd Allah (a.s.), said, ‘Your rights are destroyed by the one who murdered him (al-Mu‘alla’).’ He (the Imam) then told al- Walid to pay back his rights, ‘I like to cool down his skin which was cool already.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9— Ali b. Ibrahim from his father, from Ibn Abi Umayr, from Muhammad b. Hakim, who said: I said to Abu al-Hasan Musa (as), "May I be your ransom! We have been given understanding in religion, and Allah has made us self-sufficient through you from the people, to the extent that a group of us may be in a gathering where no one asks his companion [about a religious issue], for when a question arises, its answer is already present in what Allah has blessed us with through you. However, sometimes an issue arises for which we have received nothing from you or your forefathers. So, we consider the best that comes to our minds and what is most in line with what has come to us from you, and we act upon it." He (a.s.) said: "Far from it, far from it! By Allah, those who perished have indeed perished, O Ibn Hakim!" Then he said: "May Allah curse Abu Hanifa! He used to say, 'Ali said so, and I say so.'" Muhammad b. Hakim said to Hisham b. al-Hakam, "By Allah, I only wanted him to permit me to use qiyas."

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Su’Dan ibn Muslim from Ishaq ibn ‘Ammar from Abu ‘Abdillah (a.s.) who has said the following: “A believing person may pray to Allah, the Most Majestic, the Most Holy, for help and Allah, the Most Majestic, the Most Holy, will say, ‘Hold back the answer to his prayer for the desire in his voice and prayer.’ When it will be the Day of Judgment Allah, the Most Majestic, the Most Holy, will say, ‘My servant, you prayed to Me and I delayed your answer. So and so is your reward. You prayed to Me in such and such matters and I delayed your answer. Your reward is so and so.’ The Imam said, ‘The believing person then wishes that none of his prayers had been accepted in the worldly life. He will say so on finding such handsome rewards.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

9. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from Muhammad ibn ‘Isa from ‘Uthman ibn Sa‘id from ‘Abd al-karim, of the people of Hamadan from abu Thumamah who has said the following: “I once said to abu Ja‘far, al-Thaniy (a.s.), ‘I like to reside in Makkah or al-Madinah, but there is a certain amount of debt that I must pay. What do you advise me to do?’ He (the Imam) said, ‘You must return to pay off what you owe, and bear in mind that you must go before Allah, most High, when there is no debts due on you. A believing person does not commit treachery.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

10. Muhammad ibn abu ‘Abdallah has narrated in a marfu’ manner from Yunus ibn ’Abd al-Rahman who has said the following. “I asked (Imam) abu al-Hassan the First, ‘How would I prove that Allah is one?’” The Imam replied, “O Yunus, do not be an innovator. One who depends on his personal opinion he is destroyed. One who abandons the members of the family of his prophet, goes stray. Whoever abandons the book of Allah and the words of His prophet he becomes an unbeliever.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

10. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad al-Nakha’iy from Muhammad ibn Jumhur from Fadalah from Musa ibn Bakr who has said the following: “I heard abu al-Hassan, Musa (a.s.), read the following: ‘O mother, if I may become indebted (consider) that Moses son of ‘Imran would also borrow.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from Muthanna al-Hannat from Abu Basir who has said the following: “I asked Abu ‘Abdillah (a.s.), 'There come to us matters which we do not find in the Book of Allah or in the Sunnah, so we consider them (using our opinion).' He (as) said, 'No, indeed, if you are correct, you will not be rewarded, and if you are wrong, you will have lied against Allah, the Mighty and Majestic.'"”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

11. A number of our people have narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash’ariy from ibn al-Qaddah who has said the following: “Abu ‘Abd Allah, from his ancestors from Ali (a.s.), has stated this Hadith. ‘Beware of debts; it humiliates during the day and causes sadness during the night and it is payable both in this world and in the hereafter.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

12. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Umar ibn Aban al-Kalbi from ‘Abd al-Rahman al-Qasir from abu ‘Abdallah (a.s.) who has said the following. “The Holy Prophet said, ‘All innovations are misguidance and all misguidance is Hell.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

13. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from Sum‘a ibn Mihran who said: “I said to abu al-Hassan Musa (a.s.), ‘May Allah keep you well, in our meetings we discuss the issues and find out that for almost every thing there is something in writing with us, and that is all because of the blessings of your existence among us. We only find few small things for which we do not find any thing in writing, so we look on each other and we find certain issues similar to it then we use analogy in its best form.” The Imam said, “What do you have to do with analogy? Many people before have been destroyed because of analogy.” The Imam then said, “When you face an issue and know he rule about it, deal with accordingly, and if you would have no knowledge about its rule then this.“ He pointed to his own mouth (meaning, this will give you the answer). The Imam then said, “May Allah curse Abu Hanifah who used to say, “Ali said so and so, but I said so and so. The Companions said so and so, but I said so and so.” The Imam then asked me, “Have you been sitting with him?” I replied, “No, I have not sat with him but such are his statements.” I then asked him: “May Allah keep you well, did the Messenger of Allah (sw) bring to the people everything they needed in his time?” The Imam said, “Yes, and all that they will need up to the Day of Judgment.” I then said, “Is any thing lost from it?” The Imam replied, “No, it all is with the people to whom they belong.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

14. It is narrated from him from Muhammad from Yunus from Aban from abu Shaybah who has said the following. “I heard (Imam) abu ‘Abdallah (a.s.) saying, ‘Ibn Shabrama’s knowledge is lost and void before al-Jami‘ah. It is a large book that was dictated by the holy Prophet to Imam Ali (a.s.), who wrote it with his own hands. Al-Jami‘ah has left nothing for any one to say. In it is the knowledge of all lawful and unlawful matters. The people of analogy sought knowledge through analogy and it increased to their knowledge but taking them away from knowledge. The religion of Allah is not of matters to learn through analogy.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

15. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan Yahya from ’Abd al-Rahman ibn al-Hajjaj from Aban ibn Taghlib from abu ‘Abdallah (a.s.) who said: “The Sunnah can not be analogized (with qiyas). Don't you see that a woman has to make up for her fast (missed due to menses) but she does not have to make up for the prayers (missed due to the same)? O Aban, if the Sunnah was analogized, the religion would have been destroyed.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

16. A number of our people has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa who has said the following: “I asked (Imam) Abu al-Hassan Musa (a.s.) about the use of analogy and the Imam said, ‘What do you have to do with analogy? Allah is not asked about how he made things lawful or unlawful.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

17. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas‘ada ibn Sadaqa who has said the following. “(Imam) abu ‘Abdallah (a.s.) who narrated from his father who said that Imam Ali (a.s.) said, ‘Whoever sets out for analogy his whole life will get in confusion. Whoever would practice the religion of Allah by means of analogy his whole life will pass in a drowning condition.’” Imam abu Ja‘far (a.s.) then said, “Whoever gives Fatwa on the basis of his personal opinion he has practiced the religion of Allah by means of what is not knowledge. Whoever would practice the religion of Allah without knowledge he has opposed Him by making things as lawful and unlawful by means of what he has no knowledge of.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from al-Husayn ibn Mayyah from his father from abu ’Abdullah (a.s.) who has said the following. “Satan analogized himself with Adam saying, “Lord, You have created me from fire and created him from clay. In an analogical explanation if the substance from which Adam was made would be compared with fire it would come to light that it has more light and value than fire.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

19. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Hariz from Zurara who said: “I asked Abu ‘Abdillah (a.s.) about lawful and unlawful matters and he said, “Whatever Muhammad (sw) has made lawful will remain lawful forever up to the Day of Judgment, and whatever he has made unlawful will remain unlawful forever up to the Day of Judgment. There will be no one other than him and there will come no one other than him. He said that Ali (as) has said, ‘No one has established any innovations without abandoning a Sunnah.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

20. Ali ibn Ibrahim has narrated from his father from Ahmad ibn ‘Abdallah al-‘Aqili from ‘Isa ibn ‘Abdallah al-Qurashi who has said the following. “Once abu Hanifah came to see Imam abu ‘Abdallah (a.s.) who said to abu Hanifah, “O abu Hanifah, do you practice analogy as I hear you do?” Abu Hanifah replied, “Yes, I do practice analogy.” The Imam then said to him, “Do not practice it because the first person who used analogy was Satan when he said, “Lord, you have created me from fire and created him from clay.” He analogized fire with clay. If he would have analogized the light in the clay and fire he would have learned about the difference between the two lights and the excellence of one over the other.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

21. Ali has narrated from Muhammad ibn ‘Isa from Yunus from Qutayba who has said the following. “A man asked Imam abu ‘Abdallah (a.s.) about an issue and the Imam replied him. The man then said, “Have you considered if it had been so and so it would have been the word in it.” The Imam then said, “Wait, whatever I said in answer was from the holy Prophet (s.a.). We are not of the people, “Have you considered” in anything.” ( The Imam that they did not need reasoning process and that all they said had come to them from the holy Prophet (s.a.)

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.