Alhassanain(p) Network for Heritage and Islamic Thought

is so lovable for iblīs (Satan) as the death of a learned scholar (of Islamic).”

74-2. ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) some of his associates (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“The death of a believer scholar causes such a cleft in (the fort-ress of) Islam as can never be repaired with anything.”

75-3. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad (-) Ibn Mahbũb (-) ‘Ali ibn Abi Hamzah as saying: “I have heard Abu'l-Hasan Mũsã ibn Ja‘far (p.b.u.t.) as saying:

'When a (true Muslim) believer dies the angeles, the spot of the earth on which he used to offer prayers to Allãh, and the doors of the heaven through which his good deeds ascended, all lament the death of him. His death causes a vacuum in Islam (itself) which can never be filled with anything. It is because the believer scholars (of Islamics) are the fort of Islam like the fort which is built round the city.”

76-4. From him (i.e. Muhammad ibn Yahyã) (-) Ahmad (-) Ibn Mahbũb (-) Abi Ayyũb al-Khazzãz (-) Sulaymãn ibn Khãlid (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Among all the deaths of Muslim believers none is so lovable to

iblis (Satan) as the death of a learned scholar (of religion and Islamics).”

77-5. ‘Ali ibn Muhammad (-) Sahl ibn Ziyãd (-) ‘Ali ibn Asbãt (-) his uncle Ya‘qũb ibn Sãlim (-) Dãwũd ibn Farqad (-) Abu ‘Abdillãh (p.b.u.h.) as saying, “My father has observed:

'Almighty Allãh never withdraws the knowledge after sending it down to mankind, unless it were the knowledge of a learned scholar who dies. In this case the death of a scholar takes away his knowledge with him. His place is then taken by such rude and rough people as are not only themselves misguided but they also misguide others. And there is no virtue in a thing which has no base.”

78-6. A group of our associates (-) Ahmad ibn Muhammad (-) Muhammad ibn ‘Ali (-) the person whose name was mentioned (-) Jãbir (-) Abu Ja‘far (p.b.u.h.) as saying, “ ‘Ali ibn al-Husayn (p.b. u.h.) observed :

'My own death and the assassination of my family members have been rendered quite easy and bearable (even) for me because of these words of Allãh :

'Have they not seen how We come to the land diminishing it in its extremities?' (ar-Ra‘d, 13:41)

It means the death of the learned.”

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8: CHAPTER ON THE COMPANY OF THE LEARNED AND HAVING ASSOCIATION WITH THEM

79-1. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Isã (-) Yũnus (raja‘ahu) Luqmãn the wise as saying :

“O’ my son be always on the look for (different) companies of the people and if you see people engaged in talks and remembrance of Allãh, join them. In case,you are already in the know of (the points under discussion), their company will give you (fresh) knowledge. Perhaps the Almighty Allãh will bestow upon the scholars His bounties and you will also receive some of them. If you see people forgetful of Allãh, then avoid their company. In case, you are learned, your know-ledge will not benefit you at all. (Because their company will not increase your knowledge at all.) In case,you are devoid of knowledge their company will add to your ignorance. Perhaps the wrath of Allãh will descend on them and you will

also be a victim along with them.”

80-2. ‘Ali ibn Ibrãhīm (-) his father *and Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã, both of them (-) Ibn Mahbũb (-) Durust ibn Abi Mansũr (-) Ibrãhīm ibn Abd al-Hamīd (-) Abu'l-Hasan Mũsã ibn Ja‘far (p.b.u.t.) as saying:

“Having discourses with a learned scholar even on a garbage dump is better than a talk with an ignorant and illiterate person on a carpet.”

81-3. A group of our associates (-) Ahmad ibn Muhammad al-Barqi (-) Sharīf ibn Sãbiq (-) al-Fadl ibn Abi Qurrah (-) Abu Abdillãh (p.b.u.h.) as saying, “The Messenger of Allãh (p.b.a.h. a.h.p.) has said :

'The companions of ‘Isã (Jesus, the prophet - p.b.u.h.) inquired from him, 'O’ spirit of Allãh, whose company should we keep?' He (Jesus) replied, 'The company of those whose appearance reminds you of Allãh, whose talks enhance your knowledge, and whose deeds persuade you to work for your life hereafter.”

82-4. Muhammad ibn Ismã‘īl (-) al-Fadl ibn Shãdhãn (-) Ibn Abi ‘Umayr (-) Mansũr ibn Hãzim (-) Abu ‘Abdillãh (p.b.u.h.)

as saying, “The Messenger of Allãh (p.b.u.h.a.h.p.) said:

'Keeping the company of the holy religious people is a matter of honour in this life and also in the life hereafter.”

83-5. ‘Ali ibn Ibrãhīm (-) his father (-) al-Qãsim ibn Muhammad al-Isbahãni (-) Sulaymãn ibn Dãwũd al-Minqari (-) Sufyãn ibn ‘Uyay-nah (-) Mis‘ar ibn Kidãm, as saying, “I have heard Abu Ja‘far (p.b. u.h.) saying:

'To me having a single session with a man of integrity and con-fidence is far better than doing good deed for the whole year.”

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9: CHAPTER ON ASKING QUESTIONS AND INTERCHANGING WITH A LEARNED SCHOLAR

84-1. ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) some of our associates (-) Abu ‘Abdillãh (p.b.u.h.). The narrator

says, "I inquired from the Imãm about the case of a person who was a patient of small-pox and who had died as a result of a compulsory bath which he was given after his sexual union. The Imãm remarked,

'In fact they have killed the person. Before giving him the bath, why was guidance not sought? The only remedy of ignorance and lassitude is interrogation. '

85-2. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) Hammãd ibn ‘Isã (-) Harīz (-) Zurãrah, Muhammad ibn Muslim and Burayd a1-‘Ijli, as saying :

“Abu ‘Abdillãh (p.b.u.h.) while addressing Humrãn ibn A‘yan, who has inquired from him about something, said, 'Verily, many a people met their doom just because they do not interrogate.”

86-3. ‘Ali ibn Muhammad (-) Sahl ibn Ziyãd (-) Ja‘far ibn Muhammad al-Ash‘ari (-) ‘Abdullãh ibn Maymũn al-Qaddãh (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Verily, knowledge is under a lock, the key of which is inter-rogation.”

The same (tradition has also been narrated by the following chain of narrators):

‘Ali ibn Ibrãhīm (-) his father (-) an-Nawfali (-) as-Sakũnī (-) Abu ‘Abdillãh (p.b.u.h.).

87-4. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Isã ibn ‘Ubayd (-) Yũnus ibn ‘Abd ar-Rahmãn (-) Abu Ja‘far al-Ahwal (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“People don't receive anything until and unless they ask for it, understand it and recognise their (divinely appointed) Imãms - guides. And it is expedient for the people to listen, accept and obey their Imãms' words though they have to hide their faith to the people under the pressure of the tyranny against them.”

88-5. ‘Ali (-) Muhammad ibn ‘Isã (-) Yũnus (-) the person whose name was mentioned (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“The Messenger of Allãh (p.b.a.h.a.h.p.) has observed, 'Fie upon every person who does not make himself free on every Friday for his religious affairs so that he could devote himself to his faith and interrogate about his religion.”

According to some other authorities (the Imãm has obseved), “(Fie upon) every Muslim” (instead 'Fie upon every person.')

89-6, ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) ‘Abdullãh ibn Sinãn (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“The Messenger of Allãh (p.b.u.h.a.h.p.) has said, 'Says Allãh Almighty, “Learned discourses among My creatures is an instrument to bring the dead hearts back to life provided that they intend to (learn) My commands.”

90-7. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) Muhammad ibn Sinãn (-) Abu al-Jarud (-) Abu Ja‘far (p.b.u.h.) as saying :

“May Allãh be merciful to a person who revives knowledge.” The narrator says, “I inquired of the Imãm, 'What is the meaning of the revival of knowledge?' The Imãm replied, 'It means to have discourses with the worthy religious and pious people.”

91-8. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad (-) ‘Abdullãh ibn Muhammad al-Hajjãl (-) some of his associates (rafa‘ahũ) The Messenger of Allãh (p.b.u.h.a.h.p.) as saying:

“Talk and meet each other to have learned discourses since such talks and discourses on a tradition (hadīth) make your hearts transparent. Since the hearts (minds) rust in the same way as the sword does and its polish is such talks on our traditions (hadīth).”

92-9, A group of our associates (-) Ahmad ibn Muhammad ibn (-) Mansũr as-Sayqal, as saying, “I have heard Abu Ja‘far

* * * * * * *

(p.b.u.h.) as saying :

'Learned discourses are the instructions and lessons in themselves and they are the best prayers.”

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10: CHAPTER ON DEFUSION OF KNOWLEDGE

93-1. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) Muhammad ibn Ismã‘īl ibn Bazī‘ (-) Mansũr ibn Hãzim (-) Talhah ibn Zayd (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“I have read in the book of ‘Ali (p.b.u.h.) 'not until Allãh took the pledge from the learned to defuse knowledge freely, did Allãh take the pledge from the illiterate to acquire knowledge. It is because

knowledge had been there already and ignorance came afterwards.”

94-2. A group of our associates (-) Ahmad ibn Muhammad al-Barqi (-) his father (-) ‘Abdullãh ibn Mughīrah and Muhammad ibn Sinãn (-) Talhah ibn Zayd (-) Abu ‘Abdillãh (p.b.u.h.) regarding the words of Allãh which says :

“Turn not thy cheek (face) toward folk” (Luqmãn, 31:18).

(The Imãm remarked), “The reason (why the Prophet was not to turn his face away from the people) was that the Prophet was ordained to treat all the people quite equally as far as (the de.fusion) of knowledge is concerned.”

95-3. According to the same ascription (-) his father (-) Ahmad ibn Nadr (-) ‘Amro bin Shimr (-) Jãbir (-) Abu Ja‘far (p.b.u.h.) as saying:

“The divine tax on knowledge is to teach it to Allãh's creatures - people.”

96-4. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Īsã ibn ‘Ubayd (-) Yũnus ibn ‘Abd ar-Rahmãn (-) the person whose name was mentioned (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“ ‘Isã ibn Maryam (Jesus, the Prophet) stood up to address

the Children of Israel, said :

'O’ Bani Isrã'īl! Never reveal wisdom to the rustic since this is tyranny on wisdom (itself), and never conceal it from those worthy of it since this will be a tyranny on the worthy.”

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11: CHAPTER ON NOT TO SPEAK WITHOUT KNOWLEDGE

97-1. Muhammad ibn Yahyã (-) Ahmad ibn ‘Abdullãh (both) sons of Muhammad ibn ‘Isã (-) ‘Ali ibn al-Hakam (-) Sayf ibn ‘Amirah (-) Mufaddal ibn Yazīd as saying, “Abu ‘Abdillãh (p.b.u.h.) addressed (me) thus:

'I restrain you from two propensities as they bring all mankind to grief. Firstly, not to resort to wrong ways regarding your divine religion. Secondly, not to pronounce any verdict without knowledge before the people without knowing it.”

98-2. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Isã ibn ‘Ubayd (-) Yũnus ibn ‘Abd ar-Rahmãn (-) ‘Abd ar-Rahmãn ibn al-Hajjaj as saying, “Abu ‘Abdillãh (p.b.u.h.) addressed me thus:

'I restrain you from two propensities since all who met their doom was the result of these two. Firstly, I restrain you from pro-nouncing a verdict (in religious affairs) based on your personal opinion before the people. Secondly, I restrain you from treating anything as religious without knowing it.”

99-3. Muhammad ibn Yahya (-) Ahmad ibn Muhammad ibn ‘Isã (-) al-Hasan ibn Mahbũb (-) ‘Ali ibn Ri'ãb (-) Abi ‘Ubaydah al-Hadhdhã' (-) Abu Ja‘far (p.b.u.h.) as saying:

“All the angels of divine mercy and the angels of divine wrath invoke curse for the person who pronounces verdicts regarding religious affairs before the people without having knowledge and guidance. Further such a person is liable to bear all the responsibilities of the persons who follow his wrong verdicts.”

100-4. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) al-Hasan ibn ‘Ali al-Washshã' (-) Abãn al-Ahmar (-) Ziyãd ibn Abī Rajã' (-) Abu Ja‘far (p.b.u.h.) as saying:

“Tell the people what you know, and in case you don't know

say, 'Allãh knows best.' Lo, if a person singles out any verse from Qur'ãn - the Book of Allãh (to mis-interpret it) - he falls down as far away as the heaven is from the earth.”

101-5. Muhammad ibn Ismã‘īl (-) al-Fadl ibn Shãdhãn (-) Hammãd ibn ‘Isã (-) Rib‘ī ibn ‘Abdillãh (-) Muhammad ibn Muslim (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“If a learned man is interrogated on something he does not know, it is obligatory on him to state Allãh knows best' But if he is not learned (and still interrogated) then he has no right even to state that much.” (that is, “Allãh knows best.”)

102-6. ‘Ali ibn Ibrãhīm (-) Ahmad ibn Muhammad ibn Khãlid (-) Hammãd ibn ‘Isã (-) Harīz ibn ‘Abdillãh (-) Muhammad ibn Muslim (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“If any one of you is interrogated on something he knows nothing about, then he must confess, 'I don't know' and not to state, Allãh knows best; as the latter reply will rouse a doubt in the mind of the interrogator (that he being learned is not willing to answer him or being ignorant he is posing as learned). But in case, the interrogated plainly states 'I don't know' the interrogator cannot accuse him of any cupidity.”

103-7. al-Husayn ibn Muhammad (-) Mu‘allã ibn Muhammad (-) ‘Ali ibn Asbãt (-) Ja‘far ibn Samã‘ah (-) (some others) more than one (-) Abãn (-) Zurãrah ibn A‘yan as saying, “I asked Abu Ja‘far (p.b.u.h.) 'What does man owe Allãh?' The Imãm replied, 'He who knows should say what he knows and he who does not know should cease talking about it.”

104-8. 'Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) Yũnus (ibn ‘Abd ar-Rahmãn) (-) Abi Ya‘qũb Is'hãq ibn ‘Abdillãh (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Almighty Allãh has earmarked two verses from His Book (Qur'ãn) for His creatures. (The first is) not to reply until they know and (secondly) to rebut and redirect the querry, if they don't know. Allãh the Almighty has said : 'Has not the compact of the Book been taken touching them, that they should say concerning Allãh nothing but the truth?' (al-A‘rãf, 7:169)

And (Allãh) has said, 'Nay they belied that which they com-prehended not with the knowledge of it and the explanation of it came not unto them.” (Yũnus, 10:39)

105-9. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Isã (-) Yũnus (-) Dãwũd ibn Farqad (-) Whoever (unknown) narrated it to him (-) Ibn Shubrumah (the chief judge of Kufah) as saying:

“My heart starts trembling like anything, whenever I (Ibn Shubrumah) remember this very tradition which I have heard from Ja‘far ibn Muhammad (p.b.u.t.) as saying, 'My father has quoted my grand-father who has narrated it from the Prophet - the Messenger of Allãh (p.b.u.h.a.h.p.).” Says Ibn Shubrumah (the narrator) after swearing in the name of Allãh that his (Imãm's) father had never made any false reference to his great grand-father and his great grand-father had never made any false reference to the Prophet - the Messenger of Allãh. “The Imãm observed :

'Says the Messenger of Allãh (p.b.u.h.a.h.p.) 'Whoever acted on guess work (in the matter of religion and divine commands) met his doom and brought (others to their doom). And whosoever pro-nounced a verdict without knowledge of the annulment against what is annuled and which (of the verses from Qur'ãn) are obvious (muh-kam) and which are ambiguious (mutashãbih), not only met his doom but also brought others to their doom.”

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12: CHAPTER ON ACTING WITHOUT KNOWLEDGE

106-1. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) his father (-) Muhammad ibn Sinãn (-) Talhah ibn Zayd as saying, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying:

'One who acts without insight (knowledge) is like a pedestrian on a wrong path, whose speed along the way, only carries him further away (from his destination).”

107-2. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) Muhammad ibn Sinãn (-) Ibn Muskãn' (-) Hasan as-Sayqal as saying, “I have heard Abu Abdillãh (p.b.u.h.) as saying :

'Almighty Allãh never accepts any virtuous act unless it is ac-companied by knowledge and consciousness. And there can be no knowledge and consciousness without the virtuous acts. He who has acquired knowledge and consciousness, is guided by it towards virtuous deeds. And he who has no virtuous deeds, has basically no such know-ledge and consciousness at all. Verily, belief and its results (that is, virtuous deeds) inter act on each other.”

108-3. From him (-) Ahmad ibn Muhammad (-) Ibn Faddãl (-) Whoever narrated it to him (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“The Messenger of Allãh (p.b.u.h.a.h.p.) said, 'Whoever acts without knowledge actually wrongs more than he corrects.”

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13: CHAPTER ON APPLICATION AND USE OF KNOWLEDGE

109-1. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad

ibn ‘Isã (-) Hammãd ibn ‘Isã (-) ‘Umar ibn Udhaynah(-) Abãn ibn Abi ‘Ayyãsh (-) Sulaym ibn Qays al-Hilãlī as saying, “I have heard from Amīr al-mu'minīn - the Chief of the believers (‘Ali - p.b.u.h.) quoting the Prophet (p.b.u.h.a.h.p.) as saying during his (Prophet's) discourses :

'Religious scholars are of two types. The first is the scholar who derives from his knowledge by putting it into practical use. He is due to get salvation. The second is the scholar who sets aside his knowledge (without deriving any benefit from its practical use). He is the scholar who is destined to meet his doom. Lo, even the dwellers of Hell will be tormented by the stink (spreading) from such a scholar. No other dweller of Hell shall face so intense a repentance and frustration as the learned one who invited another man towards Allãh and in response to whose call, the other man accepted him and obeyed Allãh and as a result entered Paradise, but the scholar himself was sent to Hell because he had forsaken the knowledge and its practical use, and that he had followed his evil desires and had entertained wild hopes. Since the pursuit of evil desires repels from the truth and the wild hopes make one forget the life hereafter.”

110-2. Muhamman ibn Yahyã (-) Ahmad ibn Muhammad (-) Muhammad ibn Sinãn (-) Ismã‘īl ibn Jãbir (-) Abu ‘Abdillãh

(p.b.u.h.) as saying:

“Knowledge is coupled with practice. He who knows, acts and he who acts, acquires true knowledge. Knowledge gives a call to practice. If the practice responds to the call of knowledge (it makes it-self available to the practice). If it does not, then knowledge gives it a go by.”

111-3. A group of our associates (-) Ahmad ibn Muhammad ibn khãlid (-) ‘Ali ibn Muhammad al-Qãsãni (-) whoever (unknown to us) mentioned by the narrator (-) ‘Abdullãh ibn al-Qãsim al-Ja‘fari (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Verily, if a man of knowledge does not act on his knowledge, his words of advice spil through the heart (of the listerners) as the rain water does over (the duck) the smooth stone.”

112-4. ‘Ali ibn Ibrãhīm (-) his father (-) al-Qãsim ibn Muhammad (-) al-Minqari (-) ‘Ali ibn Hãshim ibn al-Burayd (-) his father as saving, “A man came to ask some questions from 'Ali ibn al-Husayn (p.b.u.t.). The Imãm gave him satisfactory answers. The man came again to ask similar questions. Upon this the Imãm observed:

'It is written in Injīl (the holy Book of Allãh revealed to Jesus, the Prophet), that not until you have practiced what you have learnt should you try to learn what you don'nt know. It is because the

knowledge which is not practiced enhances nothing but thanklessness, disbelief and remoteness from Allãh.”

113-5. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) Muhammad ibn Sinãn (-) al-Mufadclal ibn ‘Umar as saying:

“I asked Abu ‘Abdillãh (p.b.u.h.) 'How to recognise one who secures his salvation?' The Imãm replied, It is he whose deeds completely accord with his words. If so the evidence of his salvation is absolute. And in case, his actions are discordent with his words, then his knowledge is just a repository.”

114-6. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) his father (rafa‘ahu) Amīr al-mu'minīn (‘Ali - p.b.u.h.) while addressing the people on a pulpit, said :

“O’ people, practice what once you have already learnt, so that you may be the recepient of guidance. A learned scholar who acts besides his knowledge is just like a confounded rustic who does not recover from his ignorance. Rather I see that divine proofs (and hence responsibilities) are greater for a learned who sets aside the practice over his knowledge and hence eternal frustration is his lot. His case is worse than the case of a rustic puzzled over his ignorance. Both of them are confounded and doomed to hell fire.

Don't be indecisive, otherwise you will be a sceptic. And don't be sceptic otherwise you will be an infidel. And don't try to free yourself from religious responsibilities lest you should be a victim of laziness. Don't be sluggish in the matter of truth lest you should be in loss. And it is a part of Truth that you acquire understanding of religion. And it is a part of this understanding that you should not be defrauded. He amongst you is the most self-advised and self-presumed who is most willingly obedient to Allãh. And he amongst you is the most self-deceived, who is most disobedient to Allãh. Whoever disobeys Allãh is a failure in life and becomes subject to repentance.”

115-7. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) his father (-) whoever (unknown to us) mentioned by the narrator (-) Muhammad ibn ‘Abd ar-Rahmãn ibn Abi Laylã (-) his father as saying, “I have heard Abu Ja‘far (p.b.u.h.) saying:

'When you have acquired knowledge, put it into practice soon and keep your mind open. Since when a person (without opening the doors of his mind and bringing his knowledge into practice) goes on acquiring too much of knowledge, it becomes an unbearable load for him and thereby he passes under the control of the Shaytãn (Satan). Whenever Satan quarrels with you, you should face him with the help of the knowledge you have. Verily, the wiles and deceipts of

Satan are quite feeble.' Hearing it I (the narrator) inquired, 'What is that knowledge which we should acquire?' The Imãm replied, 'It is the knowledge of the Omnipotence of Allãh manifested to you, with which you should lace Satan (every evil in life).”

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14: CHAPTER ON ONE WHO LIVES BY AND IS PROUD OF HIS KNOWLEDGE

116-1. Muhammad bin Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã and ‘Ali ibn Ibrãhīm (-) his father, both of them (-) Hammãd ibn ‘Isã (-) ‘Umar ibn Udhaynah (-) Abãn ibn Abi ‘Ayyãsh (-) Sulaym ibn Qays as saying, “I have heard Amīr al-mu'minīn (p.h.u.h.) saying:

'The Messenger of Allãh (p.b.u.h.a.h.p.) observed: Two types of hungry person can never be appeased (i) the seeker of the worldly

gains, and (ii) the seeker of knowledge. He who confined himself in respect of his worldly gains within what Allãh has sanctioned for him, achieves the real peace. And he who achieves the worldly gains through what Allãh has not allowed him, meets his doom, except when he repents and turns away from this evil (through repaying what he owed to others). And he who acquires knowledge from the one worthy of it and brings his knowledge into practice, secures his sal-vation. And the share of the person who acquires knowledge (of re-ligion) with the motive of worldly gains shall only be limited to the extent of these worldly gains themselves.”

117-2. al-Husayn ibn Muhammad ibn ‘Ãmir (-) Mu‘allã ibn Muhammad (-) al-Hasan ibn ‘Ali al-Washshã' (-) Ahmad ibn ‘Ã'idhī (-) Abi Khadījah (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“He who acquires knowledge of the traditions to earn worldly gains will have no share of Divine rewards in his life hereafter. And he who acquires this knowledge for the betterment of his life here-after will be sanctioned by Allãh the good of this life and the life hereafter.”

118-3. ‘Ali ibn Ibrãhīm (-) his father (-) al-Qãsim ibn Muham-mad al-Isbahanī (-) al-Minqarī (-) Hafs ibn Ghiyãth (-) Abũ ‘Abdillãh (p.b.u.h.) as saying:

“He who intends worldly gains through his knowledge of the traditions, has no share (of Divine rewards) in his life hereafter.”

119-4. ‘Ali ibn Ibrãhīm (-) his father (-) al-Qãsim (-) al-Minqari (-) Hafs ibn Ghiyãth (-) Abu ‘Abdillãh (p.b.u.h.) as saying :

“Never entrust your religion to a scholar if you find him in love of worldly gains, (rather) charge him that he will be hostile to your religion. Verily, all those who have been in love for a thing, revolve around it. The Prophet (p.b.u.h.a.h.p.) has observed, 'Allãh revealed to Dãwũd (David, the Prophet - p.b.u.h.): Don't let a scholar who intensely loves his worldly gains, between Me and you, since he will restrain you from the path of My love. Verily, they are the highway robbers for those of My creatures who intend Me (in their lives). The minimum of My punishment for such scholars is that I deprived their hearts of the joy of the communion with Me (in their prayers).”'

120-5. ‘Ali (-) his father (-) an-Nawfali (-) as-Sakkũni (-) Abu ‘Abdillãh (p.b.u.h.) as saying :

“The Messenger of Allãh (p.b.u.h.a.h.p.), has observed, 'The scholars (in religion) are the trustees of the Prophets so long as they

are not worldly minded.' The Prophet was asked, 'What is meant by being worldly minded?' The Prophet replied, 'It means following the reigning power. Should they do so, then, beware of them in res-pect of your religion.”

121-6. Muhammad ibn Ismã‘īl (-) al-Fall ibn Shãdhãn (-) Hammãd ibn ‘Isã (-) Rib‘ī ibn ‘Abdillãh (-) whoever narrated it to him (-) Abu Ja‘far (p.b.u.h.) as saying:

“He who acquires knowledge for the purpose of priding him-self on it before other scholars, or for the purpose of debating with the fools, or for playing to the gallery, has actually built for him-self an abode in the hell. Verily, leardership is not proper except of 'him who is worthy of it.”

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15: CHAPTER ON ACCOUNTABILITY OF THE LEARNED (BEFORE ALLAH) AND ITS SEVERITY

122-1. ‘Ali ibn Ibrãhīm ibn Hãshim (-) his father (-) al-Qãsim ibn Muhammad (-) al-Minqari (-) Haft ibn Ghiyãth (-) Abu ‘Abdillãh (p.p.u.h.) as saying:

“O’ Hafs'. Seventy sins of an ignorant person are forgiven by Allãh before He forgives one single sin of a learned one.”

123-2. According to the above mentioned authorities, “Abu ‘Abdillãh (p.b.u.h.) has observed, ‘Isã son of Maryam (Jesus, the Prophet - peace be upon him and upon our Prophet and his progeny)

has said, 'Woe to the wicked scholars, how fiercely do the flames of hell fire envelope them.”

124-3. ‘Ali ibn Ibrãhīm (-) his father and Muhammad ibn Ismã‘īl (-) al-Fadl ibn Shãdhãn, both of them (-) Ibn Abi ‘Umayr (-) Jamīl ibn Darraj as saying, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying:

'When the last breath of life reaches upto this place,' then the Imãm pointed out to his throat, 'the time for the scholars to repent is over once for all.' Then the Imãm recited this verse from Qur'ãn;

'Verily repentance (acceptable) to Allãh is only for those who do evil ignorantly.” (an-Nisã', 4:17)

125-4. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) al-Husayn ibn Sa‘īd (-) an-Nadr ibn Suwayd (-) Yahyã al-Halabi (-) Abi Sa'id al-Mukãrī (-) Abi Basīr (-) Abu Ja‘far (p.b. u.h.) as saying:

“Regarding the words of Allãh, 'So they shall be thrown down into it (the hell fire), they are those gone astray.' (ash-Shu‘arã', 26:94) (The Imãm observed) This is a group of people which praised justice with the tongue and contravened it with its deeds.”

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16: CHAPTER ON MISCELLANEOUS TRADITIONS

126-1. ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) Hafs ibn al-Bakhtari (rafa‘ahũ) as saying:

“Amīr al-mu'minīn - the Chief of the believers (‘Ali - p.b.u.h.) has said, 'Refresh yourself with the marvellous and wonderful words of wisdom since the soul (mind) is tired in the same way as your body does.”

127-2. A group of our associates (-) Ahmad ibn Muhammad (-) Nũh ibn Shu‘ayb an-Naysãbũrī (-) ‘Ubaydillãh ibn ‘Abdillãh ad-Dihqãn (-) Durust ibn 'Abi Mansũr (-) ‘Urwah ibn Akhi Shu‘ayb al-‘Aqarqũfi (-) Shu‘ayb (-) Abi Basīr as saying, “I have

heard Abũ ‘Abdillãh (p.b.u.h.) saying, 'Amīr al-mu'minīn - the Chief of the believers (‘Ali - p.b.u.h.) used to say :

'O’ seeker of knowledge! there are numerous virtues of know-ledge. (Should knowledge be incorporated in human form then) humility would be its head; absence of jealousy would be its eye; understanding would be its ear; truth its tongue, search and preser-vation of truth its memory; purity of motives its heart; recognition and knowledge of (human) affairs and (attributes of) things its reasoning; its hand mercy; its legs visit to the scholars; its ambition peacefulness; its wisdom guarding against evil; its headquarter salvation; its leader health and vigour; its ride fidelity; its armament sweet words; its sword acceptance (of the truth); its bow sympathy and hospitality; its army discourses with the scholars; its wealth manners and good bearing. Guarding against evil is its treasure; its kit and tiffin good deeds; getting on well (with others) its drink; its guide divine guidance; its mate love of virtuous.”

128-3. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) Ahmad ibn Muhammad ibn Abi Nasr (-) Hammãd ibn ‘Uthmãn (-) Abu ‘Abdillãh (p.b.u.h.) as saying, “The Messenger

of Allãh (p.b.u.h.a.h.p.) has observed:

'The ablest vizier (wazīr) of faith is knowledge, and the ablest vizier of knowledge is forbearance, and that of forbearance is kind-ness and of kindness is patience.”

129-4. ‘Ali ibn Muhammad (-) Sahl ibn Ziyãd (-) Ja‘far ibn Muhammad al-Ash‘ari (-) Abdullah ibn Maymũn al-Qaddãh (-) Abu ‘Abdillãh (p.b.u.h.) (-) his fore-fathers (the Imãms - p.b.u.t.) as saying :

“A person came to the Messenger of Allãh (p.b.u.h.a.h.p.) and asked, 'What is knowledge?' The Prophet replied, 'It is to remain silent (before the teacher).' The man inquired, 'What is the next stage?' The Prophet replied, 'It is to listen (to the learned at-tentively).' The man inquired, 'What is after that?' The Prophet replied, 'It is to remember (what one has listened to).' The man in-quired, 'What is next?' The Prophet replied, 'It is to act upon (what one has learnt).' The man inquired, 'What is next?' The Prophet replied, 'It is to propagate it.”

130-5. ‘Ali ibn Ibrãhīm (rafa‘ahũ) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Seekers of knowledge are of three types; identify them by their personality, specific individuality and attributes. The first is

the type which seeks knowledge for foolishness, stupidity and de-ception display. The second is the type which seeks it for over-bearing attitude. The third is the type which seeks knowledge to comprehend and to contemplate.

“(The first type of man) who is a man of display and stupidity always tantalises and plays to the gallery. He is in the state of tern-pramental readiness for expression in the company of the people for learned discussions on forbearance. Outwardly he appears to be an embodiment of reverence for Allãh but inwardly his heart is totally devoid of piety and Godliness. Almighty Allãh gives him a punch on his nose and breaks his back bone.

“(Second is the type) who is a case of over-bearing attitude and desception is really a man cheating and flattery. He is the type which seeks to dominate its equals and which is servile before the rich, who are lessen in knowledge. He is the man who tastes from their lavish tables and (with every morsal he takes) he degrades and demolishes his religion. Almighty Allãh will make him slink into oblivion and will banish all traces of him from among those of the learned.

“(The third is the type) who is a man of meditation and under-standing; who is always sad, sober and is wide awake. He dresses his burnoose (gown) for worship and stands for the prayers in the darkness of night. He acts in hope and fear. He is fearful, prayerful, guardful and engrossed in his own affairs. He knows the people

of his time inside out and therefore is vigilant even against his most reliable friends and brothers. (Because of his virtues) Almighty Allãh Himself strengthens the pillars (of his life) and grants him peace on the Day of Judgment.”

The same tradition has also been narrated by Muhammad ibn Mahmũd, Abu ‘Abdillãh al-Qazwīnī (-) a group of our associates among them are Ja‘far ibn Muhammad as-Sayqal in Qazwīn (-) Ahmad ibn ‘Isã al-‘Alawī (-) ‘Abbãd ibn Suhayb al-Basri (-) Abu ‘Abdillãh (p.b.u.h.).

131-6. ‘Ali ibn Ibrãhīm (-) his father (-) Muhammad ibn Yahyã (-) Talhah ibn Zayd as saying, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying :

'Many are the people who quote the scriptures very often, but those who really pay due regards to them (acts upon them) are few. Many are the people who are in pursuit of the validity of the traditions but they are deceptive about the validity of the Book (Qur'ãn). The real learned scholars are grieved at the non-implementation of Qur'ãnic teachings but the ignorant are in pursuit of the verbal- utterances in narrating (the traditions) and are taking troubles in remembering the words by heart. The former are actually sowing the seeds of their eternal life of peace,

whereas the latter are actually hastening towards their own destruction. Thus at this juncture have they branched off in two categories (those who only recite and remember the words and those who act upon it and are trying to implement Islamic teachings in the society). Thus have they been clearly divided in two opposite camps.”

132-7. al-llusayn ibn Muhammad al-Ash‘ari (-) Mu‘allã ibn Muhammad (-) Muhammad ibn Jumhũr (-) ‘Abd ar-Rahmãn ibn Abi Najrãn (-) whoever mentioned by the narrator (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“On the Day of Judgment Allãh will raise as a scholar and a learned jurist a person who learns by heart or preserves (in letters and the spirit) of at least forty out of our total traditions.”

133-8. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) his father (-) whoever mentioned by the narrator (-) Zayd ash-Shahhãm (-) Abu Ja‘far (p.b.u.h.) as saying in respect of the words of Allãh, “Then let man look at his food” (‘Abasa, 80:24).

“Food here signifies the knowledge (of religion) and looking into the food means the source from which it is acquired.”

134-9. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) ‘Ali ibn an-Nu‘mãn (-) ‘Abdullãh ibn Muskãn (-) Dãwũd ibn Farqad (-) Abi Sa‘īd az-Zuhri (-) Abu Ja‘far (p.b.u.h.) as saying:

“In a doubtful case, it is better to wait and deliberate than to take any fatal decision forthwith. It is better to abandon a tradition which, in your opinion is not correctly reproduced than to continue its reproduction unchecked and un-examined.”

135-10. Muhammad (-) Ahmad (-) Ibn Faddãl (-) Ibn Bukayr (-) Hamzah ibn at-Tayyãr who reproduced some extracts from the speeches of the father of Abu ‘Abdillãh (p.b.u.h.) in his presence. Till he reached a stage when the Imãm intervened saying, “Stop and be silent.” Then the Imãm added:

“That which comes to you and you cannot authenticate it, your duty in such a case is nothing but to stop, verily and refer it to the divine Imãms (guides) who will lead you to the correct version, give you light and guidance in which you are misguided and provide you the understanding of its hidden truth. Allãh the Almighty has Himself so ordered:

'So ask you the people of dhikr (Qur'ãn) if you know not.” (an-Nahl, 16:43)

136-11. ‘Ali ibn Ibrãhīm (-) his father (-) al-Qãsim ibn Muhammad (-) al-Minqari (-) Sufyãn ibn ‘Uyaynah as saying, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying:

'For me all knowledge of the people could be divided in four heads. The first head of knowledge is the recognition of Allãh Who is your Lord and sustainer. The second is the knowledge of what Allãh has made of and for you. The third is the knowledge which Allãh expects of you. The fourth is the knowledge of what expels you from your religion.”

137-12. ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) Hishãm ibn Sãlim as saying:

“I have inquired of Abu ‘Abdillãh (p.b.u.h.), 'What right does Allãh have over His creation?' The Imãm replied, 'Allãh's right is to speak out what one knows and to refrain from speaking of what one does not know about anything. Whoever has done so, has fulfilled the divine rights and duties.”

138-13. Muhammad ibn al-Hasan (-) Sahl ibn Ziyãd (-) Ibn Sinãn (-) Muhammad ibn ‘Imrãn al-‘Ijli (-) ‘Ali ibn Hanzalah, as saying, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying :

'Recognise the status of the people in accordance with the

frequency in which they quote us (the Prophet and the twelve Imãms).”

139-14. al-Husayn ibn al-Hasan (-) Muhammad ibn Zakariyya al-Ghalãbi (-) Ibn ‘Ã'ishah al-Basri (rafa‘ahũ) says on the authority of Amīr al-mu'minīn (p.b.u.h.) who has said in some of his speeches:

“O’ people, know that, that a person is not wise who is upset over a false statement (accusation) against him. Nor is he wise who is pleased with the praise of the ignorant and the rustic. People are the products of the virtuous deeds they have done, and the value of every person is just in proportion to the good deeds he has performed. Hence always talk intelligently and knowingly, it will reveal your worth.”

140-15. al-Husayn ibn Muhammad (-) Mu‘allã ibn Muhammad (-) al-Washshã' (-) Abãn ibn ‘Uthmãn (-) ‘Abdullãh ibn Sulaymãn as saying;

“I have heard the remarks of Abu Ja‘far (p.b.u.h.) when a man from Basrah named ‘Uthmãn al-A‘mã (the blind) informed him (the Imãm) that (the great scholar) al-Hasan al-Basri thinks that the stink of those who hide knowledge will torment (even) the people in Hell. Hearing this the Imãm remarked:

'In that case mu'min ãl Fir‘awn (the believer among the folk of Pharaoh who is highly praised in the Holy Qur'ãn with the words, 'Then said a certain man, a believer of Fir‘awn's folk that kept hidden his belief [al-Mu'min, 40:28] ) should go to Hell. The knowledge was kept secret ever since Nũh (Noah, the Prophet - p.b.u.h.) was sent. Hasan al-Basri may go! this, that or the other side but, by Allãh, the true knowledge is not found except here (with the twelve Imãms).”

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17: CHAPTER ON QUOTING BOOKS AND THE TRADITION. SIGNIFICANCE OF WRITING AND ADHERING TO THE BOOKS.

141-1. ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) Mansũr ibn Yũnus (-) Abi Basīr as saying:

“I have inquired from Abu ‘Abdillãh (p.b.u.h.) regarding the words of Allãh, 'Who hear advice and follow the best thereof, (such

are those whom Allãh guideth and such are men of understanding).' (az-Zumar, 39:18)

“The Imãm observed, 'This is a person who hears the tradition and relates it exactly as he heard it without adding and substracting from it.”

142-2. Muhammad ibn Yahyã (-) Muhammad ibn al-Husayn (-) Ibn Abi ‘Umayr (-) Ibn Udhaynah (-) Muhammad ibn Muslim as saying,

“I have inquired of Abu ‘Abdillãh (p.b.u.h.), 'I hear the tradition from you and then (while quoting it to others) I add to and substract something from it.' The Imãm replied, 'It does not matter, if you intend to convey the meaning of the tradition.”

143-3. From him (-) Muhammad ibn al-Husayn (-) Ibn Sinãn (-) Dãwũd ibn Farqad as saying;

“I asked Abu ‘Abdillãh (p.b.u.h.) 'I hear the words and then intend to relate them as I have heard from you, but I cannot recall your words.' The Imãm inquired of me, 'Do you deliberately change my words?' I replied, 'No, not at all.' The Imãm further inquired, 'Do you intend to convey my meaning?' I replied, 'Certainly.' At this the Imãm observed, 'Then it does not matter.”

144-4. From him (-) Ahmad ibn Muhammad ibn ‘Isã (-) al-Husayn ibn Sa‘īd (-) al-Qãsim ibn Muhammad (-) ‘Ali ibn Abi Hamzah (-) Abi Basīr as saying:

“I asked Abu ‘Abdillãh (p.b.u.h.), '(Many a time) I hear tradition from you but related it on the authority of your father (Imãm Abu Ja‘far Muhammad al-Bãqir) or I hear from your father, but relate it on the authority of you.' The Imãm replied, 'There is no difference at all between the two, except that I would extremely love the traditions (which you have heard from my father) being attributed to my father.' Imãm Abu ‘Abdillãh (p.b.u.h.) addressed Jamīl and observed, 'Attribute to my father what you hear from me.”

145-5. From him (-) Ahmad ibn Muhammad and Muhammad ibn al-llusayn (-) Ibn Mahbũb (-) ‘Abdullãh ibn Sinãn as saying,

“I inquired of Abu ‘Abdillãh (p.b.u.h.), 'People come to me to hear your traditions (from my book) to narrate it on my authority. It makes me exhausted and weary (to read the book completely): The Imãm replied, 'Read a tradition from the beginning, a tradition from the middle and a tradition from the last (part) of your book.”

146-6. From him (-) Ahmad ibn ‘Umar al-Hallal as saying,