Alhassanain(p) Network for Heritage and Islamic Thought

"I inquired of Abu'l-Hasan ar-Ridã (p.b.u.h.) that a person from our circle gives me a book (of traditions noted by him) and does not specifically allow me to narrate the traditions on his authority. Will it be proper for me to quote him on the authority of his book? The Imãm replied, 'If you know the book to be his compilation, then you can quote that book on his authority.”

147-7. 'Ali ibn Ibrãhīm (-) his father (-) Ahmad ibn Muham-mad ibn Khãlid (-) an-Nawfali (-) as-Sakkũni (-) Abu ‘Abdillãh (p.b.u.h.) as saying, “Says Amīr al-mu'minīn (‘Ali - p.b.u.h.):

'While narrating any tradition before others quote the person who has narrated it to you. If it was true the credit is yours, and if false, the debit is his.”

148-8. ‘Ali ibn Muhammad ibn ‘Abdillãh (-) Ahmad ibn Muhammad (-) Abi Ayyũb al-Madani (-) Ibn Abi ‘Umayr (-) Husayn al-Ahmasi (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Hearts (of the people) put their faith on something written.”

149-9. al-Husayn ibn Muhammad (-) Mu‘allã ibn Muhammad (-) al-Hasan ibn ‘Ali al-Washshã' (-) ‘Ãsim ibn Humayd (-) Abi Basīr as saying, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying:

'Write (down the traditions) since so long as they are not put

in black and white, neither can you preserve them nor can you learn them by heart.”

150-10. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) al-Hasan ibn ‘Ali ibn Faddãl (-) Ibn Bukayr (-) ‘Ubayd ibn Zurãrah as saying, “Abu ‘Abdillãh (p.b.u.h.) observed:

'Guard your books (of written traditions). Soon you will stand in acute need of them.”

151-11. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid al-Barqi (-) some of his associates (-) Abi Sa‘īd al-Khaybari (-) al-Mufaddal ibn ‘Umar as saying, “Abu ‘Abdillãh (p.b.u.h.) addressed me thus :

'Write (down the traditions) and propagate the knowledge among your brothers. When you die, bequeath these books as your legacy to your sons. Verily, there will come on the people a time of disturbance, when nothing will give them any satisfaction and to nothing will they pay any heed except to their books.' '

152-12. On this ascription (-) Muhammad ibn ‘Ali (rafa‘ahũ) relates on the authority of Abu ‘Abdillãh (p.b.u.h.) as saying:

“Beware of telling a lie which is derivative.” It was asked, “What such a lie is?” The Imãm explained, “If a person quotes

before you a tradition and you while citing, omit the name of the person who has narrated it to you. quoting the person directly who has narrated it to the one who narrated the tradition to you.”

153-13. Muhammad ibn Yahyã (-) Ahmed ibn Muhammad ibn ‘Isã (-) Ahmad ibn Muhammad ibn Abī Nasr (-) jamīl ibn Darrãj as saying, “Abũ ‘Abdillãh (p.b.u.h.) observed:

'Arabicise our traditions (grammatically and phonetically. Nar-rate our traditions with all the formalities of grammar and phonetics), since we (the Prophet and the Imãms) are the people with linguistic eloquence.”

154-14. 'Ali ibn Muhammad (-) Sa‘īd ibn Ziyãd (-) Ahmad ibn Muhammad (-) 'Umar ibn ‘Abd al-‘Aziz (-) Hishãm ibn Sãlim. Hammãd ibn ‘Uthmãn and others a, saying, “We have heard Abu ‘Abdillãh (p.b.u.h) saying:

'All I narrate are the words of my father. And all the narrations of my father are the words of my grandfather. And all the narrations of my grandfather are the words of (my great-grandfather al-Husayn. And all the narrations of al-Husayn are the words of al-Hasan. And all the narrations of al-Hasan are the words of his father) Amīr al-mu'minīn (‘Ali - p. b. u. h.) ; and all the narrations of Amīr al-mu'minīn (‘Ali - p. b. u. h.) are the words of the Messenger of

Allãh (Muhammad, the Prophet - p.b.u.h.a.h.p.). And all the traditions of the Prophet are the words of Allãh the Almighty the Great.”

155-15. A group of our associates (-) Ahmad ibn Muhammad (-) Muhammad ibn al-Hasan ibn Abi Khãlid Shaynulah as saying :

“I inquired of Abu Ja‘far (p.b.u.h.), the second (the 9th Imãm), 'May my life be sacrificed for you, our chieftains (in traditions) narrated the traditions on the authority of Abu Ja‘far (the fifth Imãm) and Abu ‘Abdillãh (p.b.u.h.) and (at that time) they had to observe 'taqiyyah' (tactical measures in concealing their special beliefs). Hence they used to conceal their written note books, consequently, these books had never been quoted from them. Now they (the compilers of those traditions) have passed away (from this world) and their (concealed) books have reached us. (Hearing this) the Imãm observed :

'Do narrate from those books. Since those books are surely authentic.”

* * * * *

18: CHAPTER ON BLIND FOLLOWING

156-1. Some of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) ‘Abdullãh ibn Yahyã (-) Ibn Muskan (-) Abi Basīr as saying, “I inquired from Abu ‘Abdillãh (p. b. u. h.) (regarding these words of Allãh) :

'They (Christians) have taken as (their) rabbis and monks as the lords, besides Allãh.' (at-Tawbah, 9:31)

“The Imãm observed, 'By Allãh they (rabbis and monks) never invited them (Christians) for their worship (since) if they had invited them for their worship, at no cost would they have responded to them. Actually those monks and rabbis rendered unlawful what was (divinely) lawful to them (on their own accord) and vice versa. Thus they worshipped them unconsciously.”

157-2. ‘Ali ibn Muhammad (-) Sahl ibn Ziyãd (-) Ibrãhīm ibn Muhammad al-Hamdãni (-) Muhammad ibn ‘Ubaydah as saying, “(Imãm) Abu'l-Hasan (p.b.u.h.) addressed me thus:

'O’ Muhammad are you (Shi‘ites) stronger in following your Imãms or the Murji'ites?' (a sect of Muslims to whom only belief is sufficient for the salvation and no sin can harm the belief). I (the narrator) replied, 'We (Shi‘ites) do follow our Imãms and they do follow their leaders.' The Imãm replied, 'I did not ask for this,' I (the narrator) replied, 'I cannot answer more than what I have al-ready stated.' (At this Imãm) Abu'l-Hasan (p.b.u.h.) observed:

'Verily, Murji'ites have appointed for themselves a person (as their leader) and then started following him, although the following of such leaders (appointed by or elected from the persons themselves) was never made obligatory on them (by Allãh). While you Shi‘ites have accepted a person (as your Imãm - divinely appointed guide) whose obedience has been made obligatory on you (by Allãh). Not-withstanding, this, you (Shi‘ites) do not follow him (the Imãm com-pletely). Hence they (Murji'ites) are stronger than you in their fol-lowing.”

158-3. Muhammad ibn Ismã‘īl (-) al-Fadl ibn Shãdhãn (-) Hammãd ibn ‘Isã (-) Rib‘i ibn Abdillãh (-) Abi Basīr (-) Abu ‘Abdil-lãh (p.b.u.h.) as stating regarding these words of Allãh the Almighty, the Great:

"They (Christians) have taken as their rabbis and monks as their lords, besides Allãh.” (at-Tawbah, 9:31)

The Imãm observed :

“By Allãh, neither did they (Christians) fast for their monks and rabbis, nor did they prayed for them, but actually they followed them (blindly) when they declared the unlawful as lawful and the lawful as unlawful.”

* * * * * *

19: CHAPTER ON INNOVATIONS, OPINION AND GUESS WORK - DERIVING CONCLUSIONS ON THE BASIS OF SIMILARITIES, SEMBLENCES AND APPEARANCES (IN RELIGION)

159-1. al-Husayn ibn Muhammad al-Ash‘ari (-) Mu‘allã ibn Muhammad (-) al-Hasan ibn ‘Ali al-Washshã' and a group of our

associates (-) Ahmad ibn Muhammad (-) Ibn Faddãl, both of them (-) ibn Humayd (-) Muhammad ibn Muslim (-) Abu Ja‘far (p.b.u.h.) as saying, “Amīr al-mu'minīn (‘Ali) addressed the people:

'O’ people! All mischief and misguidance originated from the pursuit of carnal (evil) desires and on innovations in divine commands, which run counter to the Book of Allãh (Qur'ãn). Through such practices people make others subservant to themselves. If falsehood and mischief were (to appear) in the real and unrnixed form, it would have never remained concealed from the people of reason. Similarly, if truth were in its purest and truest form, there would have been no difference of opinion. But, as a matter of fact, something is taken from the false-hood and something from the truth. In this way they appear in the mixed form. Thus Shaytan (Satan) secures his grip over his followers. In a situation like this, only those unto whom already the reward most fair has gone forth from Allãh, secure their salvation.”

160-2. al-Husayn ibn Muhammad (-) Mu‘allã ibn Muhammad (-) Muhammad ibn Jumhũr al-'Ami (rafa‘ahũ), the Messenger of Allãh observed:

“When innovation appears among my people (the Muslims), it is obligatory of the learned to declare his knowledge (about the innovation introduced in religion). May the curse of Allãh fall

upon the learned if he does not declare (the truth).”

161-3. According to the same authorities (named above) (-) Muhammad ibn Jumhũr (rafa‘ahu) :

“He who pays respect to any one who introduces and accepts any innovation (in religion) has actually tried to demolish the house of Islam.”

162-4. On the basis of the same (above named) authorities (-) Muhammad ibn Jumhũr (rafa‘ahu) the Messenger of Allãh (p.b. u.h.a.h.p.) as saying :

“Allãh has closed the doors of His forgiveness on an innovator (in Islam) and also on his followers.” The Prophet was asked “O’ Messenger of Allãh, why it is so?” The Prophet observed, “It is be-cause of the love (of innovation) which has been fully satiated in his heart.”

163-5. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) al-Hasan ibn Mahbũb (-) Mu‘ãwiyah ibn Wahb as saying: “I have heard Abu ‘Abdillãh (p. b. u. h.) saying that the Messenger of Allãh (p.b.u.h.a.h.p.) said:

'For each and every innovation (in Islam) which deceives the very faith, there will be after my death, a sentinel and a guide (Imãm) from my progeny, being in charge of the belief to challenge it, to defend it. He will speak under divine inspiration

from Allãh, will declared and enlighten the truth, will negate the wiles of the cunning and will speak on behalf of the feeble (truthful). Take heed you who have eyes, and have full faith in Allãh.”

164-6. Muhammad ibn Yahyã (-) some of his associates and ‘Ali ibn Ibrãhīm (-) his father (-) Hãrũn ibn Muslim (-) Mas‘adah ibn Sadaqah (-) Abu ‘Abdillãh (p.b.u.h.) and ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Mahbũb (rafa‘ahũ) (-) Amīr al-mu'minīn (‘Ali - p.buh.) as saying:

“The two most hated persons in the eye of Allãh are :

1)

The person whom Allãh has abandoned to his own lot, there-fore he has left the right path and is infatuated with new words of innovations (in religion). This is the person who has the words of prayers and fasts always on his lips but actually he is a devil (from inside, at heart) for those who fall into his trap. He who accepts his words goes astray from the path of guidance. He himself (the inno-vator) goes astray from the right path of his previous ones. He is a source of misguidance for the one who follows him in his life or after his death. He is the bearer of the burden of the sins of others and is entangled in the net work of his own sins.

2)

The second is the man who has picked up the ignorance

within the ignorant, preoccupied with the facinations which blind the eyes. People resembling to human beings named him as a scholar, although any a day knowledge has ever been pure in him. Every morning he has hastily acquires the maximum (ignorance) when the minimum of it would have been better for him, till he is satiated with such rubbish, and has collected the foolish redundant and irrelevant information and then occupies a seat of justice among his people, assuming the monopoly of the doubts and misgivings of the people (in respect of religion). As he himself was not afraid of opposing the verdicts of the judge before him, so those who come after him will not be afraid of opposing his verdicts and the verdicts of their predecessors. When-ever he is confronted with some complicated and enegmatic problems, he is quite ready with his solutions based on his rubbish informations and calculations, which he considers to be the last word. It is he, who has woven a cobweb of reprideable and doubtful contents. Nor is he himself convinced of his own logical stand in this respect. It is inconceivable for him to see any truth in what he desires, nor is it possible for him to see that there could be any correct ideology higher than what he himself has imagined. Because of his guessing tendencies and passing judgments on the basis of similarities, he

can not repudiate his conclusions. He never allows it to be brought in front of him what he is ignorant about. Thus he shields his ignorance. He stages all this drama so that people may not have any occasion to say that he is ignorant. He stupidly heartens himself and pronounces his verdicts. He is an instrument for dark misconstructions and misinterpretations (of the words of Allãh and the Prophet). He always remains immersed in doubts. He knocks at the doors of ignorance. Never does he apologise for his lack of knowledge as a measure of his safety. He has a grab at knowledge biting away a mouthful from it and starts issuing verdicts to monopolise the whole credit for him-self. He winnows the traditions and narrations (of the Prophet and the Imãms), like chef (by distorting them out of their true complexion and context). The heir mourns and the split of unlawful blood screams over his atrocious decisions. It is through his judgments the sexually unlawful is made sexually lawful and vice versa. Never is he satiated from the position of vantage he occupies. All this is the result of his claim that he knows the truth (perfectly).”

165-7. al-Husayn ibn Muhammad (-) Mu‘allã ibn Muhammad (-) al-Hasan ibn ‘Ali al-Washshã' (-) Abãn ibn ‘Uthmãn (-) Abi Shaybah al-Khurãsãni as saying, “I have heard Abu 'Abdillãh (p.b. u.h.) saying:

'Those who derived conclusions (in religion) on the basis of guess work are the persons who take the same as the source of the knowledge. The more they conclude in this way the further away they get from the truth, since the religion of Allãh can never be realised through such conclusions and judgments.”

166-8. ‘Ali ibn Ibrãhīm (-) his father (-) Muhammad ibn Ismã‘īl (-) al-Fadl ibn Shãdhãn (rafa‘ahu) (-) Abu Ja‘far and Abu ‘Abdillãh (p.b.u.t.) as saying:

“Every innovation (in religion) is misguidance. And every misguidance leads to hell.”

167-9. ‘Ali ibn Ibrãhīm (-) his father (-) Ibn Abi ‘Umayr (-) Muhammad ibn Hukaym as saying:

“I inquired of Abu'l-Hasan Mũsã (p.b.u.h.), 'May my life be sacrificed for you, it is through your blessings and guidance, we (the Shiites) have learnt religion (Islãm) and have developed insight into it in such a way that during any meeting and discussion, no one among our people has any need to ask from any one else. No sooner does the problem arise, forthcomes the answer in our mind. All this is so because blessings of Allãh has reached us through you. But it frequently happens that an issue arises on which there is no specific ruling (precedents) available from your traditions, nor from those traditions which are related from

your fore-fathers (the Imãms). Could we in such a case consider the issue in the light of the best, the most related and the most relevant of your traditions? To cope with the issue could we adopt from your traditions the ones which are the most similar?' Hearing this the Imãm replied:

'This mode of dealing with the issues is remote, very remote from the truth. O’ son of Hukaym, he who ever met his doom, met it only because he acted on this very method.' Then the Imãm added, 'Curse of Allãh may fall upon Abu Hanīfah who used to say, “Ali (p.b.u.h.) has said so and so, but I say so and so.”

At this the narrator Muhammad ibn Hukaym addressed Hishãm ibn al-Hakam, “By Allãh, my intention all through this discussion was to obtain permission of the Imãm for freedom to solve religious problems through 'qiyãs' (deriving conclusions on the basis of similarities and superficialities through independent opinions. But the Imãm rejected the idea as a whole).”

168-10. Muhammad ibn Abi ‘Abdillãh (rafa‘ahu) (-) Yũnus ibn 'Abd ar-Rahmãn as saying, “I inquired of Abu'l-Hasan, the first (p.b.u.h.), 'How should I believe the Oneness of Allãh?' The Imãm replied: 'O’ Yũnus'. Never be among the innovators in religion since whoever derived conclusions (in religious affairs) according to his personal opinion, met his doom and whoever has abandoned following the progeny of the Prophet (the twelve Imãms) has gone

astray, and whoever has forsaken the Book of Allãh and the sayings of the Prophet has actually indulged in infidelity.”

169-11. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad (-) al-Washshã' (-) Muthanna al-Hannãt (-) Abī Basīr, as saying:

“I inquired of Abu ‘Abdillãh (p.b.u.h.) It happened that we are confronted by certain issues which can neither be solved by us on the basis of the Book of Allãh (Qur'ãn) nor do we find their sol-ution in as-Sunnah (the sayings and doings of the Prophet and the twelve Imãms). Can we consider such cases by ourselves?' The Imãm replied :

'No, if you are right in your conclusions you are not at all re-warded by Allãh. And if you are wrong in your conclusions and guess work, you are as a matter of fact guilty of falsifying Allãh, the Al-mighty, the Great.”

170-12. A group of our associates (-) Ahmad ibn Muhammad ibn ‘Isã (-) ‘Ali ibn al-Hakam (-) ‘Umar ibn Abãn al-Kalbi (-) ‘Abd al-Rahmãn al-Qasīr (-) Abu ‘Abdillãh (p.b.u.h.) as saying: “The Messenger of Allãh (the Prophet - p.b.u.h.a.h.p.) has observed :

'Every innovation in religion is misguidance and every misguidance leads into hell fire.'“

171-13. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Īsã ibn ‘Ubayd

(-) Yũnus ibn ‘Abd ar-Rahmãn (-) Samã‘ah ibn Mihrãn (-) Abu'l-Hasan Mũsã (al-Kãdhim - p.b.u.h.). Samã‘ah, the narrator relates;

“I addressed Imãm (Abu'l-Hasan Mũsã) saying, 'I pray Allãh for your good (health)., It is due to your blessings that we are di-vinely favoured in a way that whenever we (Shi‘ites) get together to discuss your traditions and practices, no problem arises before us for which we do not find a ready answer from your dictations we already have. Then in the process (of discussions), there arises certain petty issues for which we find do direct reference (solution) in your traditions. In such cases, can we perceive, examine and conclude on the basis of your similar traditions, following 'qiyãs' the guess work of the highest quality?'

“The Imãm replied, 'How are you concerned with such qiyãs superficial conclusions and guess work on the basis of similar tra-ditions? He, who met his doom before you, met so because of qiyãs'. Then the Imãm instructed, 'Say what you have received from us. But if you face what you don't know,' then the Imãm pointed to his lips, that is, (our words will solve your problem). The Imãm further added, 'Curse of Allãh may fall on Abu Hanīfah who used to say, “Ali has said so and so, but I say so and so. The companions of the Prophet said so and so but my verdicts are so and so.' Then the Imãm inquired from me (the narrator), 'Have you ever been in the company of Abu Hanīfah?' I replied, 'No, but these are, no doubt, the words of Abu Hanīfah.' I further inquired

of the Imãm, 'Had the Messenger of Allãh (Muhammad - p.b.u.h.a.h.p.) brought what was sufficient for the people of his time?' The Imãm replied, 'Certainly, the Prophet had also brought what mankind will need till the Day of Judgment.' I again inquired, 'Has something been lost from it?' The Imãm finally replied, 'No, nothing has been lost at all. Everything from what the Prophet had brought is intact and is in the custody of those who are worthy of it.”

172-14. From him (-) Muhammad (-) Yũnus (-) Abãn (-) Abi Shaybah as saying, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying:

'The knowledge of Ibn Shubrumah is defective and misleading regarding the book al-Jãmi‘ah which ‘Ali (the first Imãm - p.b.u.h.) has compiled under the dictation of the Prophet. (Ibn Shubrumah was of the opinion that the existence of such a book is doubtful and it has also been lost.) In fact, so complete and comprehensive is this collection as to leave nothing for any one else to add. It is a complete code of what is permissible and what is forbidden (under the divine law). Verily, those who seek knowledge (of divine commands) on the basis of qiyãs (that is, their guess work, on semblances and superficialities), go further away from the truth. Verily, the religion of Allãh can never be approached through such guess work.”

173-15. Muhammad bin Ismã‘īl (-) al-Fadl bin Shãdhãn (-)

Safwãn ibn Yahyã (-) ‘Abd ar-Rahmãn ibn al-Hajjãj (-) Abãn ibn Taghlib (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“as-Sunnah (the Prophet's deeds, utterances and his unspoken approval. The divine order is understood by this) can never be guessed. Don't you see that women have to perform their fastings (for the period of their menstruation etc., after the month of Ramadan) but they have not to perform their daily prayers after their menstruation period. (Although offering prayers stands at a higher level than fasting.) O’ Abãn! If as-Sunnah - are manipulated on the basis of semblances and appearances, the religion of Allãh (dīn) will totally be annihilated.”

174-16. A group of our associates (-) Ahmad ibn Muhammad (-) ‘Uthmãn ibn ‘Isã as saying, “I inquired of Abu'l-Hasan Mũsã (p.b.u.h.) about qiyãs deriving the conclusions on the basis of appearances and similarities regarding divine commands. The Imãm replied, 'What concern do you have with such conclusions? Verily, Allãh will never ask you how and why certain things have been made lawful and others unlawful.”

175-17. ‘Ali ibn Ibrãhīm (-) Hãrũn ibn Muslim (-) Mas‘adah ibn Sadaqah as saying: “Ja‘far (p.b.u.h.- the Imãm) narrated to me on the authority of his (grand) father ‘Ali (p.b. u.h.) saying:

'He who puts all his efforts in qiyãs such superficial thinking and deriving conclusions on the basis of similarities and semblances (in his religion) passes his whole life in confusion and hesitation.

And he who adopts divine religion on the basis of his own inclinations and opinions remains always in doubts.'

“Abu Ja‘far (p.b.u.h.) said, 'He who has given his verdicts (in matters of religion) on the basis of his own opinion, has actually followed a religion which he himself does not know. And he who accepts hid religion in such a manner, has actually contradicted Allãh, since he has declared something lawful and something unlawful with-out knowing it.”

176-18. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad (-) al-Hasan ibn ‘Ali ibn Yaqtīn (-) al-Husayn ibn Mayyãh (-) his father (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Iblīs (Satan) judged himself by qiyãs comparing the appearances of Adam (the Prophet) with himself and said, '(O’ Allãh!) You have created me from the fire and created Adam from the clay.' (al-A‘rãf, 7:12) (On this very basis he refused to bow before Adam, considering himself superior to him.) If he (Iblīs) had compared the essence and the quintessence with which Allãh has created Adam, he would have understood that the essence with which Adam was created far excels in radiation to the radiation of the fire with which Satan was created.”

177-19. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Isã ibn ‘Ubayd (-) Yũnus (-) Harīz (-) Zurãrah as saying, “I inquired of Abu ‘Abdillãh (p.b.u.h.) regarding the lawful and the unlawful.

The Imãm replied:

'What Muhammad (p.b.u.h.a.h.p.) declared to be lawful is eternally lawful till the Day of Judgment. And what Muhammad (p.b.u.h.a.h.p.) declared to be unlawful is eternally unlawful till the Day of Judgment. Neither will any one be designated any more (as a divine messenger) nor will any one come (with any further divine commands). ‘Ali (p.b.u.h.) has observed:

'There is none who has introduced anything new in religion without forsaking as-Sunnah.'“

178-20. ‘Ali ibn Ibrãhīm (-) his father (-) Ahmad ibn ‘Abdillãh al-‘Aqīlī (-) ‘Isã ibn ‘Abdillãh al-Qurashi as saying:

“Abu 1-lanifah (the great scholar of Islamic Jurisprudence of his time) came to see Abu ‘Abdillãh (p.b.u.h.). The Imãm (Abu ‘Abdillãh) inquired of him, 'O’ Abu Hanīfah it has come to my knowledge that you indulge in qiyãs concluding on the basis of similar divine commands.' Abu Hanīfah replied, 'Yes, I do so.' The Imãm thereupon instructed him, 'Never resort to judging the religious issues by semblance, appearances and superficialities. Since it was Iblīs (Satan) who first judged in this manner (qiyãs), when he said, '(O’ Allãh) You have created me from fire and Adam from clay.' (al-'A‘rãf, 7:12). So he (Iblīs) judged by comparing fire with the earth. If he had corn pared the quintessence and elegance

of Adam with the quintessence and elegance of the fire, he would have recognized which elegance is superior to which.”

179-21. ‘Ali (-) Muhammad ibn ‘Isã (-) Yũnus (-) Qutaybah as saying:

“A person once asked (Imãm) Abu ‘Abdillãh (p.b.u.h.) a ques-tion, of which the Imãm gave an answer. The man further asked, 'If the matter had been such and such, what would your opinion have been?' Hearing this, the Imãm ordered him to be silent and then observed :

'Whatever answer I give is of and from the Prophet himself. What is your opinion (the personal conclusion) is unknown to us (the twelve Imãms) in any matter whatsoever?'

180-22. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) his father (Mursalan) as saying:

“(Imãm) Abu Ja‘far (p.b.u.h.) observed, 'Except Allãh, never take any intimate, otherwise you will exclude yourselves from the folk of the believers, since all relationship, all lineage, kinship, in-timacy, innovations and misgivings, all are bound to perish except what Qur'ãn (the Book of Allãh) has established.'

20: CHAPTER ON TAKING (EVERY CASE) BACK TO THE QUR'AN AND AS-SUNNAH, VERILY, THERE IS NOTHING FROM WHAT IS LAWFUL AND WHAT IS UNLAWFUL AND WHAT IS NEEDED BY THE MANKIND, BUT THE BOOK (OF ALLAH) AND AS-SUNNAH INCLUDES IT.

181-1. Muhammad ibn Yahyã (-) Ahmad ibn Muhammad ibn ‘Isã (-) ‘Ali ibn Hadīd (-) Murazim (-) Abu ‘Abdillãh (p.b. u.h.), as saying:

“Verily, Allãh the Almighty has revealed in Qur'ãn, description of each and every thing to such an extent as to leave out nothing which mankind needs. The description is so all inclusive that there is nothing a man could wish, saying, 'Would it be revealed in Qur'ãn,' but is already revealed in it.”

182-2. ‘Ali ibn Ibrãhīm (-) Muhammad ibn ‘Isã (-) Yũnus (-) Husayn ibn al-Mundhir (-) ‘Umar ibn Qays (-) Abu Ja‘far (p.b.u.h.) as saying :

“Verily, Allãh the Almighty has not left anything which the Muslim community needs, except that lie has revealed it in His Book and has described it to His Messenger - the Prophet. He has prescribed specific limits for each and every thing and has assigned to it distinct symbols indicative of those limits. He has also provided penalties for their transgressions.”

183-3. ‘Ali (-) Muhammad (-) Yũnus (-) Abãn (-) Sulaymãn ibn Hãrũn as saving, “I have heard Abu ‘Abdillãh (p.b.u.h.) saying:

'Allãh has made nothing lawful and unlawful but has prescribed clear limits thereof, in the same way as (a house master) erects clearly marked boundaries for his house which clearly discriminate between the private house and a public road. So thorough and precise are divine limits that even a little scratch or other than this and a full or half a whip have their own prescribed punishments.”

184-4. ‘Ali (-) Muhammad ibn ‘Isã (-) Yũnus (-) Hammãd

(-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“Nothing exists but it has been described in the Book (of Allãh, i.e. Qur'ãn) and as-Sunnah.”

185-5. ‘Ali ibn Ibrãhīm (-) his father (-) Muhammad ibn ‘Isã (-) Yũnus (-) Hammãd (-) ‘Abdullãh ibn Sinãn (-) Abi'l-Jãrũd, as saying:

“Abu Ja‘far has said, 'Whenever I say anything to you, do demand from me its reference from the Holy Book of Allãh.' Then the Imãm added, 'It has been mentioned in certain traditions that the Messenger of Allãh (p.b.u.h.a.h.p.) prevented the people from indulging in loose talks, squandering money and from excessive interrogation.' Hearing this, the people demanded, son of the Prophet, where is the relevant reference in the Book of Allãh?' At this, the Imãm observed : 'Allãh the Almighty has said, 'There is nothing good in most of their whisperings except (in him) who bideth charity or goodness or peace among the people.' (an-Nisã ', 4:114)

'Allãh has also said :

'And give not away to the weak in mind, your property which Allãh hath made for you (a means of) your subsistence.' (an-Nisã', 4:5).

'And, Allãh has further said :

'(O’ Ye who believe) Ask ye not about things which if declared unto you will (only) pain you.” (al-Mã'idah, 5:101)

186-6 Muhammad ibn Yahyã (-) Ahmad ibn Muhammad (-) Ibn Faddãl (-) Tha‘labah ibn Maymũn (-) whoever has narrated to him (unknown) (-) al-Mu‘allã ibn Khunays as saying, “Abu ‘Abdillãh (p.b.u.h.) has observed:

'There can be no issue which is the subject of dispute between two persons, but whose essence and solution is found in the holy Book of Allãh, the Almighty, however, the intelligence of the people is not sharp enough to reach it.”

187-7. Muhammad ibn Yahyã (-) some of his associates (-) Hãrũn ibn Muslim (-) Mas‘adah ibn Sadaqah (-) Abu ‘Abdillãh (p.b. u.h,) , as saying, “Amīr al-mu'minīn (‘Ali - the Chief of the Believers) has observed :

'O’ people, Allãh the Almighty has sent His messenger (the Prophet) to you and revealed to him the Book of eternal truth, while your people were totally ignorant of the Book and of Him Who re-vealed it and also of him to whom the Book was revealed. It was a period when prophethood was suspended and the people were sunk in slumber. Ignorance was rampant. Every mischief was at large.

pledges were violated. People had grown blind to all truth. Oppression was the order of the day. Religiousness was totally annihilated. The flames of wars raged all around. It was the period when all the gardens of the world (beauties of life) had grown pale. Their branches had dried up. Their leaves were scattered and the people had grown hope-less about their fruits being borns. Their water level had sunk deep. The flags of guidance were torn down and the flags of evil were raised. The world with its black and menancing complexion had made a terrific onslaught on the life of mankind, and all its charm and happyness had irretrievably turned its back on man. Its fruits were evil and mischief. Its meal rotten corpse. Its inner dress was fear and outer cover was sword. You people had been utterly torn to pieces. Their eyes had been blinded and their lives darkened. They cut themselves aloof from and spilled the blood of their relations. They buried their new born daughters. The pleasures, comforts, and the conveniences of life had totally disappeared from amongst them. Neither did they entertain any hope of grace and reward from Allãh the Almighty nor did they have any fear of any divine punishment. Those of them who live were stark blind and polluted. And those of them who were dead were being consumed by the flames of (hell) fire. It was then, that the Holy Prophet appeared amongst them with a prescription inclusive

of all that was revealed in the preceding divine books, collaborating the truth of divine books they already had in their hands, distinguishing in the detail what was lawful from Allãh and what was unlawful. This (prescription) is none other than the holy Qur'ãn itself. And from it only ask whatever you have to ask. However the Qur'ãn itself will never speak to you. It is I (the divinely appointed guide) who will answer to you each and every question from the Qur'ãn itself. Verily, there is in this Book (of Allãh) the knowledge of every thing that has happened and every thing that will happen till the Day of Judgment. This book is the last word for you and is a (irrefutable) verdict and description for every dispute amongst you. And were you to ask me about it, I am prepared to teach you each and every thing from it ( Qur'ãn).”

188-8. Muhammad ibn Yahyã (-) Muhammad ibn ‘Abd al-Jabbãr (-) Ibn Faddãl (-) Hammãd ibn ‘Uthmãn (-) ‘Abd al-'A‘lã ibn A‘yan, as saying, “I have heard Abu ‘Abdillãh (p. b. u. h.) saying :

'I have been given birth by the Messenger of Allãh (p.b.u.h.a.h.p.) , I know of the Book of Allãh. How the Creator originated and what will happen till the Day of Judgment, all is to be found in this holy Book of Allãh. It tells every thing about the heavens, the earth, the paradise, the hell and also about what had been and what will be. I know them all as clearly as though they

were mirrored in the palm of my hand. Lo, Allãh, the Almighty has Himself pro-claimed about His book. 'It contains descriptions of all things.'“ (an-Nahl, 16:89)

189-9. A group of our associates (-) Ahmad ibn Muhammad ibn ‘Isã (-) ‘Ali ibn Nu‘mãn (-) Ismã‘īl ibn Jãbir (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“The Book of Allãh tells all about those who preceded you, and also about those who will follow you. And in it is to be found the final verdict about your mutual disputes, and we (the twelve Imãms) are in the know of it all. “

190-10. A group of our associates (-) Ahmad ibn Muhammad ibn Khãlid (-) Ismã‘īl ibn Mihrãn (-) Sayf ibn ‘Amirah (-) Abi 'l-Maghrã (-) Samã‘ah (-) Abu'l-Hasan Mũsã (p.b.u.h.), as replying, when the narrator asked him :

“In each and every thing to be found in the Book of Allãh and as-Sunnah of the Prophet? Or is this merely a statement of you?” The Imãm replied, “Certainly, the Book of Allãh and as-Sunnah of the Prophet contain each and every thing.”

* * * * * *

21: CHAPTER ON CONFLICTING TRADITIONS

191-1. ‘Ali ibn Ibrãhīm ibn Hãshim (-) his father (-) Hammãd ibn ‘Isã (-) Ibrãhīm ibn ‘Umar al-Yamãni (-) Abãn ibn Abi ‘Ayyãsh (-) Sulaym ibn Qays al-Hilãlī as saying:

“I told Amīr al-mu'minīn, 'I have heard from Salmãn (al-Fãrsi) and al-Miqdãd (ibn al-Aswad al-Kindi) as well as Abu Dharr (al-Ghiffari) something on the interpretation of the Qur'ãn and the traditions of the Prophet of Allãh (which are) different from what people generally have. Then I heard you confirm what I have heard from them (Salmãn, al-Miqdãd and Abũ Dharr). Also, I have noticed many things with the people on the interpretation of the Qur'ãn as well as the traditions of the Prophet of Allãh which

you disagree with them and believe them all to be void. Are you of the opinion that people intentionally lie against the Messenger of Allãh (p.b.u.h.a.h.p.) and interpret the Qur'ãn according to their own opinion.?' Hearing this query, ‘Ali (p.b.u.h.) turned towards me (the narrator) and observed :

'Since you have raised the question, now you must understand the answer. Verily, whatever people have is true as well as false, right as well as wrong, superseding as well as superseded, general as well as particular, exact as well as analogous and rightly remembered as well as fancied. Even in the life time of the Holy Prophet, people did at-tribute false statements to him to such an extent that he himself stood up and addressed the people, 'O’ people, those who attribute false statements to me are in great numbers. Whoever attributes any false statement to me secures his abode in the Hell.' Then the people went on attributing false statements to him after his death. Whatever traditions you (people) have received are from four categories (of narrators). There is no fifth category.

'The first is a hypocrite who poses himself as a believer and actually is a shame Muslim. Attributing false statements to the Prophet intentionally, is not considered by him as a sin, nor does he mind such an attribution. Were the people even to know how

false and hypocritical he is, they would never accept a word from him, nor would they corroborate his statements. It was this type of man about whom people started saying, 'This is the one who had been honoured by the company of the Prophet and who has actually seen and heard the Prophet.' People accepted traditions from him without knowing his credentials. Allãh the Almighty has told His Prophet about the hypocrites all that was to be told and has detailed all the characteristics that were to be detailed. Allãh the Almighty has said so, 'When thou seest them, marvel thee their personalities; and if they speak, thou listeneth unto their speech.' (al-Munãfiqũn, 63:4).

'Such people remained there after the Prophet as well. Then they got near the leaders (rulers) who misguided and invited people towards the hell fire through the means of their fabrications, false-hood and slander. They were entrusted with big jobs by the rulers of the time and were thus foisted on the people, and the rulers exploited the situation through them. Except the few whom Allãh saved, the common people were always with their rulers and with the mundane business of the world. All this is the description of the one out of all categories.

(The second is the category of a person) who has actually heard something from the Prophet but was not able to retain it in

his mind and fell into doubt. He never intentionally told a lie, but he started speaking, practicing and propagating what he remembered incorrectly and sketchily, and at the same time claimed that 'I have heard the Prophet say so.' If the Muslim community had known that he was in error, they would never have accepted his words. And if the man himself had known that he was mistaken, he would have himself rejected his own version.

The third category is of the person who has heard the Prophet ordering something to be done, but the Prophet later on forbade the same. The man knows the former but is unaware of the latter. Or the man has heard the Prophet forbiding something but afterwards the Prophet has made it permissible. The man knows the former, but does not know the latter. Thus the man was in the know of the abrogated (as-Sunnah), but was not aware of its abrogative.lIf he had been aware that it has been abrogated he himself would have withdrawn his own narrated tradition. If the Muslims had been in the know that the Prophet had cancelled what the man had related (on the authority of the Prophet) they would have themselves rejected his version.

The fourth and the last is the category of the person who had never attributed false statements to the Prophet and who hated false statements because of his fear of Allãh and reverence for the Prophet. He never forgets anything from what he had heard from the Prophet. He always relates exactly what he had heard from the

Prophet without adding anything to or subtracting anything from it. He is in the know of both what supersedes and also what has been superseded. Hence he acts according to what supersedes, leaving aside the superseded. Verily, the commands of the Prophet are also like the verses of the Qur'ãn which consist of the superseded and the superseding (general and the specific) precise (muhkam) and the ambiguous and multi meaning (mutashãbih). Like Qur'ãn, the Prophet's wordings also had two aspects, that is, the general and the specific. As Almighty Allãh Himself has said, 'And whatever giveth you the Apostle, ye accept it, and from whatever preventeth He, ye be away (from it): (al-Hashr, 59: 7) Thus the one who was not aware of all these (complications) would fall in doubt and would not understand what Allãh and His messenger exactly meant. It was not at all a fact that all the com-panions of the Prophet had the ability of either asking the Prophet a question or of understanding his answers. There were some who used to put question to the Prophet but could not understand his answer. There were also others who did ask the Holy Prophet a question but did not ask him to make understand it until they did like some Bedouins or a wayfarer to come and ask the Prophet some question so that they could have a chance to be enlightened

Prophet's answer. Verily, I was the person who had an admittance to the Prophet (at least) once every day and once every night when I used to be alone with him. On such occasions, I had the honour to talk with him on whichever subject he was inclined. The companions of the Prophet were in the know that to no other person did the Prophet extend such a privilege (of proximity) as he did to me. Many a time, I had been at my house and the Prophet used to come to see me and this was his usual practice. When I was to enter any of his (Prophet's) room to see him he used to vacate the room for the sake of privacy with me. In vacating the room, even his wives were not spared and there would be none with him besides myself. But when the Prophet had his turn to visit my house for private conference, he would not exclude Fãtimah (my wife) and any of my sons (p.b. u. t.) from his conference. On such occasions, he would reply to my queries and when I had exhausted my queries and remained silent, he would himself initiate further discussions. Never was there any case of revelation of any of the verse of the Qur'ãn, which the Prophet did not recite and dictate to me and which I did not write down in my own hand. Further, never was there any revelation of which the Prophet has apprised me with the basic import, its complete elucidations, with the verses that were abrogative and with the verses that were abrogated, with the verses

clear and the ambiguous and also with the verses general and specific.

And then the Prophet prayed to Allãh to bestow upon me its true understanding and its unfailing memory. Ever since the Prophet had prayed for me, I never forgot a single verse from the Book of Allãh, nor did I forget the knowledge which the Prophet had imparted to me and which I had taken down in my own hand. Nothing from what was revealed to the Prophet, the lawful and the unlawful; nothing from the divine imperatives and the prohibitions, nothing from what had been and what would be, and nothing from the books revealed previously to any of the Prophet regarding divine obedience and disobedience did the Prophet spare teaching me. I had fully grasped it and forgot not a word from it. Then the Prophet put his hand over my chest and prayed to Allãh to fill my heart with knowledge and understanding, wisdom and enlightenment. I, then, inquired: 'O Prophet of Allãh, may my parents be sacrificed for you ! I have never forgotten anything ever since you have prayed for me. Nor did I forget what I had not noted down. After all this, are you still afraid of my being forgetful?' Hearing this, the Prophet replied, 'No, I am never afraid of your being either forgetful or ignorant.”

192-2. A group of our associates (-) Ahmad ibn Muhammad