Seeking Knowledge

سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنْ مَسْأَلَةٍ فَأَجَابَهُ فِيهَا فَقَالَ الرَّجُلُ أَ رَأَيْتَ إِنْ كَانَ كَذَا وَ كَذَا مَا يَكُونُ‌[2] الْقَوْلُ فِيهَا فَقَالَ لَهُ مَهْ مَا أَجَبْتُكَ فِيهِ مِنْ شَيْ‌ءٍ فَهُوَ عَنْ رَسُولِ اللَّهِ ص لَسْنَا مِنْ أَ رَأَيْتَ‌[3] فِي شَيْ‌ءٍ.

“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 a

قَالَ أَبُو جَعْفَرٍ ع‌ لَا تَتَّخِذُوا مِنْ دُونِ اللَّهِ وَلِيجَةً[1] فَلَا تَكُونُوا مُؤْمِنِينَ فَإِنَّ كُلَّ سَبَبٍ وَ نَسَبٍ وَ قَرَابَةٍ وَ وَلِيجَةٍ وَ بِدْعَةٍ وَ شُبْهَةٍ مُنْقَطِعٌ إِلَّا مَا أَثْبَتَهُ الْقُرْآنُ.

22. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father in mursal manner (Mursalan) from abu Ja‘far (a.s.) who has said the following. “Do not take anyone closely and intimately between your selves and Allah lest you will not be believers. Every means, ancestral and relative relations

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ فِي الْقُرْآنِ تِبْيَانَ كُلِّ شَيْ‌ءٍ حَتَّى وَ اللَّهِ مَا تَرَكَ اللَّهُ شَيْئاً يَحْتَاجُ إِلَيْهِ الْعِبَادُ حَتَّى لَا يَسْتَطِيعَ عَبْدٌ يَقُولُ لَوْ كَانَ هَذَا أُنْزِلَ فِي الْقُرْآنِ- إِلَّا وَ قَدْ أَنْزَلَهُ اللَّهُ فِيهِ.

The fact is that He has already said it in the holy Quran.”

سَمِعْتُهُ يَقُولُ‌ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَدَعْ شَيْئاً يَحْتَاجُ إِلَيْهِ الْأُمَّةُ إِلَّا أَنْزَلَهُ فِي كِتَابِهِ وَ بَيَّنَهُ لِرَسُولِهِ ص وَ جَعَلَ لِكُلِّ شَيْ‌ءٍ حَدّاً وَ جَعَلَ عَلَيْهِ دَلِيلًا يَدُلُّ عَلَيْهِ وَ جَعَلَ عَلَى مَنْ تَعَدَّى ذَلِكَ الْحَدَّ حَدّاً.

“I heard Imam abu Ja‘far (a.s.) saying, ‘Allah, the Most holy, the Most high, has not left untold anything that the ’ummah would need except that He has revealed in His book and has explained them to His messenger. He has made a limit for everything and an indication for it to point forwards to it and He has made a lim

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَا خَلَقَ اللَّهُ حَلَالًا وَ لَا حَرَاماً إِلَّا وَ لَهُ حَدٌّ كَحَدِّ الدَّارِ فَمَا كَانَ مِنَ الطَّرِيقِ فَهُوَ مِنَ الطَّرِيقِ وَ مَا كَانَ مِنَ الدَّارِ فَهُوَ مِنَ الدَّارِ حَتَّى أَرْشُ الْخَدْشِ فَمَا سِوَاهُ وَ الْجَلْدَةِ وَ نِصْفِ الْجَلْدَةِ.

“Abu ‘Abdillah (a.s.) said, ‘Allah has not created anything permissible or impermissible except that it has a limit like the limits of a house. What belongs to the road is from the road, and what belongs to the house is from the house. Even the law for the compensation for a scratch, and a penalty in form of a lash or

سَمِعْتُهُ يَقُولُ‌ مَا مِنْ شَيْ‌ءٍ إِلَّا وَ فِيهِ كِتَابٌ أَوْ سُنَّةٌ.

'I heard him say, “There is nothing except that is has a Book or Sunnah (prophetic tradition)”'.

قَالَ أَبُو جَعْفَرٍ ع‌ إِذَا حَدَّثْتُكُمْ بِشَيْ‌ءٍ فَاسْأَلُونِي مِنْ كِتَابِ اللَّهِ ثُمَّ قَالَ فِي بَعْضِ حَدِيثِهِ إِنَّ رَسُولَ اللَّهِ ص نَهَى عَنِ الْقِيلِ وَ الْقَالِ وَ فَسَادِ الْمَالِ وَ كَثْرَةِ السُّؤَالِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَيْنَ هَذَا مِنْ كِتَابِ اللَّهِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ

“Abu Ja‘far (a.s.) has said, ‘When you speak of anything ask me for its law in the book of Allah. He also has said in his Hadith, ‘The holy Prophet prohibited much squabbling and brawling, spoiling of property and much questionings.’” A person then asked, “O descendent of the holy Prophet, where is this in the holy Qur

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ مَا مِنْ أَمْرٍ يَخْتَلِفُ فِيهِ اثْنَانِ إِلَّا وَ لَهُ أَصْلٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ لَكِنْ لَا تَبْلُغُهُ عُقُولُ الرِّجَالِ.

“Abu ‘Abdallah (a.s.) has said, ‘There is no issue which would be disputed between two people but that there is a principle for it the book of Allah, the Most Majestic, the Most Glorious, only the man’s power of Intelligence is not able to reach it.’”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ أَيُّهَا النَّاسُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرْسَلَ إِلَيْكُمُ الرَّسُولَ ص وَ أَنْزَلَ إِلَيْهِ الْكِتَابَ بِالْحَقِّ وَ أَنْتُمْ أُمِّيُّونَ عَنِ الْكِتَابِ وَ مَنْ أَنْزَلَهُ وَ عَنِ الرَّسُولِ وَ مَنْ أَرْسَلَهُ عَلَى حِينِ‌ فَتْرَةٍ مِنَ الرُّسُلِ‌ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ‌[4] وَ انْبِسَاطٍ مِنَ الْجَهْلِ وَ اعْتِرَاضٍ مِنَ الْفِتْنَةِ وَ انْتِقَاضٍ مِنَ الْمُبْ

7. Muhammad ibn Yahya has narrated from certain persons of his people from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a.s.) who has said the following. “Imam Ali (a.s.) said, ‘O people, Allah, the Most Holy, the Most High, has sent to you the holy Prophet (s.a.) and gave him the book with truth while

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ص وَ أَنَا أَعْلَمُ كِتَابَ اللَّهِ وَ فِيهِ بَدْءُ الْخَلْقِ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ فِيهِ خَبَرُ السَّمَاءِ وَ خَبَرُ الْأَرْضِ وَ خَبَرُ الْجَنَّةِ وَ خَبَرُ النَّارِ وَ خَبَرُ مَا كَانَ وَ خَبَرُ مَا هُوَ كَائِنٌ أَعْلَمُ ذَلِكَ كَمَا أَنْظُرُ إِلَى كَفِّي إِنَّ اللَّهَ يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْ‌ءٍ.

‘I was born of the descendents of the holy Prophet (s.a.) while I knew the book of Allah wherein is the knowledge of how the world was first created and the knowledge of all that may come up to the Day of Judgement. Therein is the news of the heavens and the earth, the news of the Paradise and the Fire hell, the news o

كِتَابُ اللَّهِ فِيهِ نَبَأُ مَا قَبْلَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ وَ فَصْلُ مَا بَيْنَكُمْ وَ نَحْنُ نَعْلَمُهُ.

“In the book of Allah there is the news of things before you, the reports of the matters after you and the laws to settle your disputes and we know it all.”

قُلْتُ لَهُ أَ كُلُّ شَيْ‌ءٍ فِي كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص أَوْ تَقُولُونَ فِيهِ قَالَ بَلْ كُلُّ شَيْ‌ءٍ فِي كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص.

“I asked the Imam, ‘Is everything in the book of Allah and the Sunnah of His messenger or you have a say in it?’ The Imam replied, “As a matter of fact, everything is in the book of Allah and the Sunnah of His messenger (s.a.)’”

قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع 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 أَنْتُمْ تُخَالِفُونَهُمْ فِيهَا وَ تَزْعُم

1. Ali ibn Ibrahim ibn Hishim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays al-Hilali who has said the following. “I said to Imam Ali (a.s.), ‘I have heard from Salman, al-Miqdad and abu Dhar certain matters about the interpretations of

قُلْتُ لَهُ مَا بَالُ أَقْوَامٍ يَرْوُونَ عَنْ فُلَانٍ وَ فُلَانٍ عَنْ رَسُولِ اللَّهِ ص لَا يُتَّهَمُونَ بِالْكَذِبِ فَيَجِي‌ءُ مِنْكُمْ خِلَافُهُ قَالَ إِنَ‌ الْحَدِيثَ يُنْسَخُ كَمَا يُنْسَخُ الْقُرْآنُ.

“I explained to Imam abu ‘Abdallah (a.s.) saying ‘What is the matter with people who narrate from so and so from the holy Prophet (s.w) whom they do not accuse of telling lies and thing and from you facts against it comes to light? The Imam (a.s.) said, “Hadith becomes abrogated just as it happens with the holy Quran.’

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا بَالِي أَسْأَلُكَ عَنِ الْمَسْأَلَةِ فَتُجِيبُنِي فِيهَا بِالْجَوَابِ ثُمَّ يَجِيئُكَ غَيْرِي فَتُجِيبُهُ فِيهَا بِجَوَابٍ آخَرَ فَقَالَ إِنَّا نُجِيبُ النَّاسَ عَلَى الزِّيَادَةِ وَ النُّقْصَانِ قَالَ قُلْتُ فَأَخْبِرْنِي عَنْ أَصْحَابِ رَسُولِ اللَّهِ ص صَدَقُوا عَلَى مُحَمَّدٍ ص أَمْ كَذَبُوا قَالَ بَلْ صَدَقُوا قَالَ قُلْتُ فَمَا بَالُهُمُ اخْتَلَفُوا فَقَالَ أَ مَا تَعْلَمُ أَ

“I said to (Imam) abu ‘Abdallah (a.s.), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy

قَالَ لِي يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلًا مِمَّنْ يَتَوَلَّانَا بِشَيْ‌ءٍ مِنَ التَّقِيَّةِ قَالَ قُلْتُ لَهُ أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ قَالَ إِنْ أَخَذَ بِهِ فَهُوَ خَيْرٌ لَهُ وَ أَعْظَمُ أَجْراً- وَ فِي رِوَايَةٍ أُخْرَى إِنْ أَخَذَ بِهِ أُوجِرَ وَ إِنْ تَرَكَهُ وَ اللَّهِ أَثِمَ.

“Abu Ja‘far (a.s.) has said, ‘O Ziyad, What would you say if we give a Fatwa to one of our followers under pressure (and concealed the truth)?” I said, “You know better, may Allah take my soul in your service.’” The Imam said, “If would follow such Fatwa it would be better for him and of a greater rewarding.” In anothe

سَأَلْتُهُ عَنْ مَسْأَلَةٍ فَأَجَابَنِي ثُمَّ جَاءَهُ رَجُلٌ فَسَأَلَهُ عَنْهَا فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي ثُمَّ جَاءَ رَجُلٌ آخَرُ فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي وَ أَجَابَ صَاحِبِي فَلَمَّا خَرَجَ الرَّجُلَانِ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ رَجُلَانِ مِنْ أَهْلِ الْعِرَاقِ مِنْ شِيعَتِكُمْ قَدِمَا يَسْأَلَانِ فَأَجَبْتَ كُلَّ وَاحِدٍ مِنْهُمَا بِغَيْرِ مَا أَجَبْتَ بِهِ صَاحِبَهُ فَقَالَ يَا زُرَا

“I asked Imam abu Ja‘far (a.s.) a question and he answered me. Then an other man came and asked the same question but the Imam gave a different answer. Then a third man came and asked the same question but the Imam gave him an answer that was different from both of the previous answers. When the other two men left I as

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ عَرَفَ أَنَّا لَا نَقُولُ إِلَّا حَقّاً فَلْيَكْتَفِ بِمَا يَعْلَمُ مِنَّا فَإِنْ سَمِعَ مِنَّا خِلَافَ مَا يَعْلَمُ فَلْيَعْلَمْ أَنَّ ذَلِكَ دِفَاعٌ مِنَّا عَنْهُ‌[1].

“Abu ‘Abdallah (a.s.) has said, ‘Those who know that we say nothing but the truth what they know from us should consider it sufficient. If they would hear from us what is different from what they already know from us they should note that it is our way of defending them.’”

سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَفَ عَلَيْهِ رَجُلَانِ مِنْ أَهْلِ دِينِهِ فِي أَمْرٍ كِلَاهُمَا يَرْوِيهِ أَحَدُهُمَا يَأْمُرُ بِأَخْذِهِ وَ الْآخَرُ يَنْهَاهُ عَنْهُ كَيْفَ يَصْنَعُ فَقَالَ يُرْجِئُهُ‌[2] حَتَّى يَلْقَى مَنْ يُخْبِرُهُ فَهُوَ فِي سَعَةٍ حَتَّى يَلْقَاهُ وَ فِي رِوَايَةٍ أُخْرَى بِأَيِّهِمَا أَخَذْتَ مِنْ بَابِ التَّسْلِيمِ وَسِعَكَ‌[3].

“I asked (Imam) abu ‘Abdallah (a.s.) about a man who was opposed by two people of his own faith in an issue that they both narrated. One of them said it to be obligatory and the other said it was prohibited. How it can be solved?” The Imam replied, “He must wait until he finds one who would inform him and until then he

أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ الْعَامَ ثُمَّ جِئْتَنِي مِنْ قَابِلٍ فَحَدَّثْتُكَ بِخِلَافِهِ بِأَيِّهِمَا كُنْتَ تَأْخُذُ قَالَ قُلْتُ كُنْتُ آخُذُ بِالْأَخِيرِ فَقَالَ لِي رَحِمَكَ اللَّهُ.

“If you would come to me for an answer to a question and I give you an answer of a general nature and then you come again and I give you an opposite answer which one would you follow?” I replied, “I would follow the later.” The Imam (a.s.) said, “May Allah grant you blessings.”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِذَا جَاءَ حَدِيثٌ عَنْ أَوَّلِكُمْ وَ حَدِيثٌ عَنْ آخِرِكُمْ بِأَيِّهِمَا نَأْخُذُ فَقَالَ 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 وَ فِي حَدِيثٍ آخَرَ خُذُوا بِالْأَحْدَثِ.

“I asked Imam abu ‘Abdallah (a.s.), ‘If we receive a Hadith from first of you and from the members of your later generation which one should we follow?” The Imam replied, “Follow it until you receive it from the living Imam. When it comes from a living Imam follow his words.” The Imam than said, “We by Allah, like you

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ وَ إِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ قَالَ مَنْ تَحَاكَمَ إِلَيْهِمْ فِي حَقٍّ أَوْ بَاطِلٍ فَإِنَّمَا تَحَاكَمَ إِلَى الطَّاغُوتِ وَ مَا يَحْكُمُ لَهُ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقّاً ثَابِتاً لِأَنَّهُ أَخَذَهُ بِحُكْمِ الطَّاغُوتِ وَ قَدْ أَمَرَ اللَّه

“I asked Imam abu ‘Abdallah (a.s.) about the two people with a dispute between them on the issue of debts or inheritance and they go to the king or the judges for a decision is it permissible to seek such decisions?” The Imam replied, “Whoever would go to them for a judgement in a right or wrongful matter it is like se

قَالَ رَسُولُ اللَّهِ ص‌ إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً فَمَا وَافَقَ كِتَابَ اللَّهِ فَخُذُوهُ وَ مَا خَالَفَ كِتَابَ اللَّهِ فَدَعُوهُ.

“The holy Prophet (s.a.), “Over every truth there is a reality and above every valid issue there is light. Whatever agrees with the holy Quran you must follow it and whatever does not agree disregard it.”

وَ حَدَّثَنِي حُسَيْنُ بْنُ أَبِي الْعَلَاءِ[1] أَنَّهُ حَضَرَ ابْنُ أَبِي يَعْفُورٍ فِي هَذَا الْمَجْلِسِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنِ اخْتِلَافِ الْحَدِيثِ يَرْوِيهِ مَنْ نَثِقُ بِهِ وَ مِنْهُمْ مَنْ لَا نَثِقُ بِهِ قَالَ إِذَا وَرَدَ عَلَيْكُمْ حَدِيثٌ فَوَجَدْتُمْ لَهُ شَاهِداً مِنْ كِتَابِ اللَّهِ أَوْ مِنْ قَوْلِ رَسُولِ اللَّهِ ص‌[2] وَ إِلَّا فَالَّذِي جَاءَكُمْ بِهِ أَوْلَى بِهِ.

"I asked Abu ‘Abdallah (a.s.) about the differences in Hadith which is narrated from people whom we trust and yet from other people we do not trust. The Imam replied, 'If you come across a Hadith and you find evidence in the holy Quran to support it or in the Hadith of the holy Prophet (you may follow it), otherwise, t

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ كُلُّ شَيْ‌ءٍ مَرْدُودٌ إِلَى الْكِتَابِ وَ السُّنَّةِ وَ كُلُّ حَدِيثٍ لَا يُوَافِقُ كِتَابَ اللَّهِ فَهُوَ زُخْرُفٌ‌[3].

“Abu ‘Abdallah (a.s.) has said, ‘Everything must be referred back to the Book of Allah and the Sunnah, and any hadith that does not agree with the Book of Allah is a worthless embelishment.’”

مَا لَمْ يُوَافِقْ مِنَ الْحَدِيثِ الْقُرْآنَ فَهُوَ زُخْرُفٌ.

“Of Hadith whatever does not agree with the holy Quran is a useless statement.”

خَطَبَ النَّبِيُّ ص بِمِنًى فَقَالَ أَيُّهَا النَّاسُ مَا جَاءَكُمْ عَنِّي يُوَافِقُ كِتَابَ اللَّهِ فَأَنَا قُلْتُهُ وَ مَا جَاءَكُمْ يُخَالِفُ كِتَابَ اللَّهِ فَلَمْ أَقُلْهُ.

“The holy Prophet once addressed the people in Mina (a place in Makkah) saying, “O people, whatever comes to you in the form of my Hadith you must see if it agrees with the holy book of Allah then know that I have said it but whatever comes to you that does not agree with the book of Allah then know that I have not sai

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ مَنْ خَالَفَ كِتَابَ اللَّهِ وَ سُنَّةَ مُحَمَّدٍ ص فَقَدْ كَفَرَ.

“Abu ‘Abdallah (a.s.) who has said, ‘Whoever disagrees with the book of Allah and the Sunnah of Prophet Muhammad (s.a.) he has certainly become a unbeliever.’”

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‌ إِنَّ أَفْضَلَ الْأَعْمَالِ عِنْدَ اللَّهِ مَا عُمِلَ بِالسُّنَّةِ وَ إِنْ قَلَّ.

“The best deed in the sight of Allah is the one that is performed according to the Sunnah, the noble tradition of the holy Prophet (s.a.) even if it would be in small degree.”

فَقَالَ الرَّجُلُ إِنَّ الْفُقَهَاءَ لَا يَقُولُونَ هَذَا فَقَالَ يَا وَيْحَكَ‌[1] وَ هَلْ رَأَيْتَ فَقِيهاً قَطُّ إِنَّ الْفَقِيهَ حَقَّ الْفَقِيهِ‌[2] الزَّاهِدُ فِي الدُّنْيَا الرَّاغِبُ فِي الْآخِرَةِ الْمُتَمَسِّكُ بِسُنَّةِ النَّبِيِّ ص.

“A man asked a question from Imam abu Ja‘far (a.s.) who replied to it and then the man said, “The Fuqaha, scholars of law, do not say this.” The Imam then said, “It is a pity. Have you ever seen a Faqih, a scholar of law? The real Faqih, scholar of law is one who maintains restraint from the worldly matters, who is dee

قَالَ رَسُولُ اللَّهِ ص‌ لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.

“There are no words without action, thee are no words or actions without intention and there are no words, actions and intentions without learning the Sunnah, the noble traditions of the holy Prophet, (s.a.).

قَالَ: مَا مِنْ أَحَدٍ إِلَّا وَ لَهُ شِرَّةٌ وَ فَتْرَةٌ[3] فَمَنْ كَانَتْ فَتْرَتُهُ إِلَى سُنَّةٍ فَقَدِ اهْتَدَى وَ مَنْ كَانَتْ فَتْرَتُهُ إِلَى بِدْعَةٍ فَقَدْ غَوَى.

“There is no one without excitement and calmness. Whoever’s calmness would lead him towards the Sunnah, noble traditions of the holy prophet (s.a.), he is rightly guided but if it would lead him towards innovations then he has gone astray.”

كُلُّ مَنْ تَعَدَّى السُّنَّةَ رُدَّ إِلَى السُّنَّةِ[1].

“Whoever may transgress against the Sunnah, noble traditions of the holy Prophet (s.a.), he must return to the Sunnah.”

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‌ السُّنَّةُ سُنَّتَانِ سُنَّةٌ فِي فَرِيضَةٍ[2] الْأَخْذُ بِهَا هُدًى وَ تَرْكُهَا ضَلَالَةٌ وَ سُنَّةٌ فِي غَيْرِ فَرِيضَةٍ الْأَخْذُ بِهَا فَضِيلَةٌ وَ تَرْكُهَا إِلَى غَيْرِ خَطِيئَةٍ[3].

12. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abdallah from his ancestors (the Imams (a.s.) who have said the following. “Imam Ali (a.s.) said, ‘There are two kinds of Sunnah, (traditions). There is a Sunnah in obligations and following such Sunnah is guidance and its disrega

قَالَ لِي هِشَامُ بْنُ الْحَكَمِ كَانَ بِمِصْرَ زِنْدِيقٌ تَبْلُغُهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَشْيَاءُ فَخَرَجَ إِلَى الْمَدِينَةِ لِيُنَاظِرَهُ فَلَمْ يُصَادِفْهُ بِهَا وَ قِيلَ لَهُ إِنَّهُ خَارِجٌ بِمَكَّةَ فَخَرَجَ إِلَى مَكَّةَ وَ نَحْنُ مَعَ أَبِي عَبْدِ اللَّهِ فَصَادَفَنَا وَ نَحْنُ مَعَ أَبِي عَبْدِ اللَّهِ ع فِي الطَّوَافِ وَ كَانَ اسْمُهُ عَبْدَ الْمَلِكِ وَ كُنْيَتُهُ أَبُو عَبْدِ اللَّهِ‌[3] فَضَرَبَ

“Hisham ibn al-Hakam has reported that in Egypt there lived a heretic who had heard about Abu ‘Abdillah (a.s.) a great deal. He traveled to Medina to debate the Imam but he missed to find the Imam therein. He was told that the Imam has traveled to the city of Makkah. He then left for Makkah and we were with Abu ‘Abdill

كُنْتُ عِنْدَ أَبِي مَنْصُورٍ الْمُتَطَبِّبِ فَقَالَ أَخْبَرَنِي رَجُلٌ مِنْ أَصْحَابِي قَالَ كُنْتُ أَنَا وَ ابْنُ أَبِي الْعَوْجَاءِ وَ عَبْدُ اللَّهِ بْنُ الْمُقَفَّعِ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ ابْنُ الْمُقَفَّعِ تَرَوْنَ هَذَا الْخَلْقَ وَ أَوْمَأَ بِيَدِهِ إِلَى مَوْضِعِ الطَّوَافِ مَا مِنْهُمْ أَحَدٌ أُوجِبُ لَهُ اسْمَ الْإِنْسَانِيَّةِ إِلَّا ذَلِكَ الشَّيْخُ الْجَالِسُ يَعْنِي أَبَا عَبْدِ اللَّهِ جَ

“One of my friends has said that he was with ibn abu al-‘Awja’ and ‘Abdallah ibn al-Muqaffa‘ in the holy Mosque of Makkah and ibn al-Muqaffa‘ said, “Do you see these creatures, pointing towards the location where people walk seven times around the Kabah‘? Of all these no one deserves to be called a human being accept t

دَخَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ عَلَى أَبِي الْحَسَنِ ع وَ عِنْدَهُ جَمَاعَةٌ فَقَالَ أَبُو الْحَسَنِ ع أَيُّهَا الرَّجُلُ أَ رَأَيْتَ إِنْ كَانَ الْقَوْلُ قَوْلَكُمْ وَ لَيْسَ هُوَ كَمَا تَقُولُونَ أَ لَسْنَا وَ إِيَّاكُمْ شَرَعاً سَوَاءً لَا يَضُرُّنَا مَا صَلَّيْنَا وَ صُمْنَا وَ زَكَّيْنَا وَ أَقْرَرْنَا فَسَكَتَ الرَّجُلُ ثُمَّ قَالَ أَبُو الْحَسَنِ ع وَ إِنْ كَانَ الْقَوْلُ قَوْلَنَا وَ هُوَ قَوْلُنَا أَ لَسْ

3. Muhammad ibn Ja‘far al-Asadi has narrated from Muhammad ibn Esma‘il al-Barmaki al-Razi from al-Husayn ibn al-Hassan ibn Bard al-Daynuri from Muhammad ibn Ali from Muhammad ibn ‘Abdallah al-Khurasani the an employee of Imam al-Rida (a.s.) who has said the following. “An atheist man came to Imam abu al-Hassan (a.s.) w

كَفَى لِأُولِي الْأَلْبَابِ بِخَلْقِ الرَّبِّ الْمُسَخِّرِ وَ مُلْكِ الرَّبِّ الْقَاهِرِ وَ جَلَالِ الرَّبِّ الظَّاهِرِ وَ نُورِ الرَّبِّ الْبَاهِرِ[1] وَ بُرْهَانِ الرَّبِّ الصَّادِقِ وَ مَا أنطق به ألسن العباد و ما أرسل به الرسل و ما أنزل على العبادِ دَلِيلًا عَلَى الرَّبِّ.

“For the people of understanding as proof of the existence of the Allah it is enough that He has created all things and has kept them full under His control. It is enough proof that He is the Most powerful king. It is enough proof that His Majesty is manifest everywhere. That His light is the Most bright that His testi

لِلزِّنْدِيقِ حِينَ سَأَلَهُ مَا هُوَ قَالَ هُوَ شَيْ‌ءٌ بِخِلَافِ الْأَشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَ أَنَّهُ شَيْ‌ءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ وَ لَا تَنْقُصُهُ الدُّهُورُ وَ لَا تُغَيِّرُهُ الْأَزْمَانُ فَقَالَ لَهُ السَّائِلُ فَتَقُولُ إِنَّهُ سَمِيعٌ بَ

6. It is narrated from Imam abu “Abdallah (a.s.), who said this to an atheist on being asked a question. “He (Allah) is a thing but different from all other things. I repeat my statement that speaks about Him as a thing. He is a thing in the sense of the reality of things except that He does not have a body and form. H

سَأَلْتُهُ عَنْ أَدْنَى الْمَعْرِفَةِ فَقَالَ الْإِقْرَارُ بِأَنَّهُ لَا إِلَهَ غَيْرُهُ وَ لَا شِبْهَ لَهُ وَ لَا نَظِيرَ وَ أَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ وَ أَنَّهُ‌ لَيْسَ كَمِثْلِهِ شَيْ‌ءٌ.

"I asked him about the lowest level of knowledge. He said: 'The acknowledgment that there is no deity other than Him, and that there is no similarity or counterpart to Him, and that He is Eternal, Affirmed, Existing, not lacking anything, and that there is nothing like Him.'"

أَنَّهُ كَتَبَ إِلَى الرَّجُلِ‌ مَا الَّذِي لَا يُجْتَزَأُ فِي مَعْرِفَةِ الْخَالِقِ بِدُونِهِ فَكَتَبَ إِلَيْهِ لَمْ يَزَلْ عَالِماً وَ سَامِعاً وَ بَصِيراً وَ هُوَ الْفَعَّالُ لِمَا يُرِيدُ وَ سُئِلَ أَبُو جَعْفَرٍ ع- عَنِ الَّذِي لَا يُجْتَزَأُ بِدُونِ ذَلِكَ مِنْ مَعْرِفَةِ الْخَالِقِ فَقَالَ لَيْسَ كَمِثْلِهِ شَيْ‌ءٌ وَ لَا يُشْبِهُهُ شَيْ‌ءٌ لَمْ يَزَلْ عَالِماً سَمِيعاً بَصِيراً.

“What is it that without which one’s acknowledgement of the existence of Allah can not be considered sufficient?” In answer the Imam (a.s.) replied, “That He is All-knowing, All-hearing All-awareness and that He acts as He wills.” Imam abu Ja‘far (a.s.) was asked about the minimum required degree of knowledge about All

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ أَمْرَ اللَّهِ كُلَّهُ عَجِيبٌ إِلَّا[3] أَنَّهُ قَدِ احْتَجَّ عَلَيْكُمْ بِمَا قَدْ عَرَّفَكُمْ مِنْ نَفْسِهِ.

“The issue about Allah is totally extraordinary. Notice that He has presented to you His arguments in proof of His existence by means of that much of facts about His own self that He has made known to you.”

مَنْ عَبَدَ اللَّهَ بِالتَّوَهُّمِ فَقَدْ كَفَرَ[1] وَ مَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ مَنْ عَبَدَ الْمَعْنَى بِإِيقَاعِ الْأَسْمَاءِ عَلَيْهِ بِصِفَاتِهِ الَّتِي وَصَفَ بِهَا نَفْسَهُ فَعَقَدَ عَلَيْهِ قَلْبَهُ وَ نَطَقَ بِهِ لِسَانُهُ فِي سَرَائِرِهِ وَ عَلَانِيَتِهِ‌[2] فَأُولَئِكَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ ع حَقّاً وَ فِي حَدِيثٍ

Abu ’Abdallah (a.s.) has said, “Whoever worships Allah with a degree of less than fifty percent knowledge of His existence he has certainly denied His existence. Whoever worships the names without their meaning he certainly has also denied His existence. Whoever worships both the names and the meanings he certainly has

فَقَالَ لِي يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ الْإِلَهُ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ كَفَرَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ قَالَ فَقُلْتُ زِدْنِي قَالَ إِنَّ لِلَّهِ تِسْعَةً وَ تِسْعِينَ

“What is the root word for Allah?” He (as) replied, “The word Allah is derived from the word Elah (Lord) which requires Ma’luh (some one whose Lord one has become). Note that names are something other than whatever to which they apply. O Hisham, whoever, worships the name without the fact for which the name stands he h

اجْتَمَعَتِ الْيَهُودُ إِلَى رَأْسِ الْجَالُوتِ‌[5] فَقَالُوا لَهُ إِنَّ هَذَا الرَّجُلَ عَالِمٌ يَعْنُونَ أَمِيرَ الْمُؤْمِنِينَ ع فَانْطَلِقْ بِنَا إِلَيْهِ نَسْأَلْهُ فَأَتَوْهُ فَقِيلَ لَهُمْ هُوَ فِي الْقَصْرِ فَانْتَظَرُوهُ حَتَّى خَرَجَ فَقَالَ لَهُ رَأْسُ الْجَالُوتِ جِئْنَاكَ نَسْأَلُكَ فَقَالَ سَلْ يَا يَهُودِيُّ عَمَّا بَدَا لَكَ فَقَالَ أَسْأَلُكَ عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ كَانَ بِلَا كَيْنُونِيَّة

“The Jews came to their chief Ra’sul-Jalut and said, ’This man, meaning thereby Imam Ali (a.s.), is a scholar. Come with us to ask him questions. They all came to Imam Ali (a.s.) but the Imam was in the castle (Government building). They waited till the Imam (a.s.) came out. Ra’sul-Jalut, said, “We have come to you wit

قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَنِ التَّوْحِيدِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَلِمَ أَنَّهُ يَكُونُ فِي آخِرِ الزَّمَانِ أَقْوَامٌ مُتَعَمِّقُونَ فَأَنْزَلَ اللَّهُ تَعَالَى‌ قُلْ هُوَ اللَّهُ أَحَدٌ وَ الْآيَاتِ مِنْ سُورَةِ الْحَدِيدِ إِلَى قَوْلِهِ‌ وَ هُوَ عَلِيمٌ بِذاتِ الصُّدُورِ فَمَنْ رَامَ وَرَاءَ ذَلِكَ فَقَدْ هَلَكَ.

“I asked Imam Ali ibn al-Husayn (a.s.) about the Oneness of Allah. The Imam replied, “Allah the Almighty, the Great, the Exalted knew that in the latter times there will be people who would investigate the issues very deeply in a hair splitting manner. Therefore, Allah, the Glorious, has revealed chapter one hundred tw

قَالَ أَبُو جَعْفَرٍ ع‌ تَكَلَّمُوا[1] فِي خَلْقِ اللَّهِ وَ لَا تَتَكَلَّمُوا فِي اللَّهِ فَإِنَّ الْكَلَامَ فِي اللَّهِ لَا يَزْدَادُ صَاحِبَهُ إِلَّا تَحَيُّراً. - وَ فِي رِوَايَةٍ أُخْرَى عَنْ حَرِيزٍ تَكَلَّمُوا فِي كُلِّ شَيْ‌ءٍ وَ لَا تَتَكَلَّمُوا فِي ذَاتِ اللَّهِ.

“Speak about the creation of Allah and do not speak about Allah His-self. Speaking about the Allah’s self does not increase anything to one’s knowledge except more confusion.” In another Hadith from Hariz it reads, “Speak about every thing but do not speak about Allah’s essence.”

قَالَ أَبُو جَعْفَرٍ ع‌ يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تَهْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِالشَّيْ‌ءِ فَلَا يُغْفَرَ لَهُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ طَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلَامُهُمْ إِلَى اللَّهِ فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِ

“O Ziyad, beware of debates because they create doubts, invalidate one’s good deeds and turn one into a complete wreck. One may say a thing, perhaps, he will not be forgiven. In the past there lived a people who ignored acquiring the necessary knowledge and instead they sought a knowledge that was not required of them.

سَأَلَنِي‌ أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنِ الْحَلَالَ وَ الْحَرَامِ وَ الْأَحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ فَقَالَ أَبُو قُرَّةَ إِنَّا رُوِّينَا أَنَّ اللَّهَ قَسَمَ الرُّؤْيَةَ وَ الْكَلَامَ بَيْنَ نَبِيَّيْنِ فَقَسَمَ الْكَلَامَ لِمُوسَى وَ لِمُحَمَّدٍ الرُّؤْيَةَ فَقَالَ أَبُ

Oneness of Allah (God). Abu Qurrah said, “We (the narrators of Hadith) narrate that Allah, the Almighty has divided His being seen al-Ru’yah and His al-kalam, speech between the two prophets. He gave Musa (Moses) the opportunity to hear His speech, and Muhammad (s.a.) the opportunity to see Him.” Imam abu al-Hassan (a.

كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا تَرْوِيهِ الْعَامَّةُ وَ الْخَاصَّةُ- وَ سَأَلْتُهُ أَنْ يَشْرَحَ لِي ذَلِكَ فَكَتَبَ بِخَطِّهِ اتَّفَقَ الْجَمِيعُ لَا تَمَانُعَ بَيْنَهُمْ أَنَّ الْمَعْرِفَةَ مِنْ جِهَةِ الرُّؤْيَةِ ضَرُورَةٌ فَإِذَا جَازَ أَنْ يُرَى اللَّهُ بِالْعَيْنِ وَقَعَتِ الْمَعْرِفَةُ ضَرُورَةً- ثُمَّ لَمْ تَخْلُ تِلْكَ الْمَعْرِفَةُ مِنْ أَنْ تَكُونَ إِيمَاناً أَ

“I wrote to abu al-Hassan al-Rida (a.s.) and asked him about the belief in eye-witnessing Allah’s self. Is it is possible to see Allah’s self with one’s own eyes as is traditionally narrated in the affirmative by the Sunni Muslims (al-’ammah) and the Shi‘ah Muslims (al-khassah) who are contrary. I requested him to expl