Alhassanain(p) Network for Heritage and Islamic Thought

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SHEIKH AS-SADUQ:

AL-MAWAAIZH

(THE SERMONS)

Translated by: Badr Shahin

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

THE PUBLISHER’S WORD 5

THE REVISER’S WORD 6

THE REVISION 10

1- AL-MAWAAIZH 10

2. SIFAT USH-SHIA 10

3. FADHAA’IL USH-SHIA 11

BIOGRAPHY OF THE COMPILER 13

Name and Lineage 13

Birth and Early Life 13

Scholastic Journeys 15

Scholastic State and Scholars’ Opinions 16

Teachers and Students 17

His Works 18

His Death 18

INTRODUCTION OF THE COMPILER 20

THE PROPHET’S COMMANDMENTS FOR AMIR UL-MU’MININ 20

Commentary of the compiler: 21

Commentary of The compiler: 22

Brief Sermons of the Prophet 34

Imam Ali and A Syrian Old Man 35

The Commandment of Amir ul-Mu'minin for his Son Mohammed bin al-Hanafiyya 38

Maxims of the Prophet and the Imams 43

Notes 62

THE PUBLISHER’S WORD

In the name of Allah, the compassionate, the merciful

All praise is due to AllahWhose mercy is not desponded and forgiveness is not despaired of. The best blessings and peace be upon the keeper of His revelation, the seal of His messengers, the foreteller of His mercy, and the warner against His punishment-the Prophet Mohammed. The blessings and peace be, too, upon his family and household through whom the right has regained its proper place and the wrong has been overthrown. Cursebe on their enemies among the people of disagreement and hypocrisy who have brought to themselves the sins and made themselves the subject of Hell.

The Imamite Shia are still known of their faithful loyalty to the Prophet’s household, peace be upon them all, since the glorious Prophet had unearthed his immortal mission to mankind. He, however, kept on giving credit to the lofty standings and the qualities by which the Shia should be characterized. In view of that, they were the matter of the glorious Prophet’s glad tidings that he (s) carried. He said:

The Shia of Ali will be the true winners.[1]

O Ali, Allah has forgiven you, your progeny, your sons, your household, your Shia –adherents-, and the adorers of your Shia.[2]

These three books -namely,al-Mawaaizh ,Sifat ush-Shia , andFadhaa’il ush-Shia - that are at the hands of the dear reader are indeed precious moral gems presented to the adherents of the Prophet’s household. They are the works of the master Sheikh as-Saduq, Allah have mercy upon him, who compiled them in different times.

The translator has depended, in his work, on the copy that is published by Al-Maarif Al-Islamiyya Foundation – Qum, and revised by Mr. Mahmoud Al-Badri who exerted remarkable efforts for advancing these precious compilations in such a noteworthy form.

In addition to the original texts of the books, most of the information, notes, and comments that the reviser has added are translated for the purpose of expanding the scope of information and making the contents more understandable and more accessible to all. Furthermore, a brief biography of the compiler Sheikh as-Saduq, Allah may have mercy upon him, is added so as to introduce this unique personality to the readers.

Ansariyan Publications , undertaking the mission of propagandizing for the sect of Ahl ul-Bayt (a) and publicizing the precious immortal works of the master scholars of Shiism, is pleased to advance these three precious works, all in one book, to the dear readers and the seekers of the truth.

We hope the dear reader would find this work convenient and guide to the human perfection and we implore to Allah, Exalted is He, to grant us success to keep on offering the dear readers with the valuable gems of the Islamic heritage.

Ansariyan Publications, 2001.

THE REVISER’S WORD

All praise is due to Allah, the lord of the worlds. All blessings and peace be upon Mohammed and his family-the pure and immaculate. All mercy and content be upon all their adorers and adherents. The content of Allahbe upon the Prophet’s companionswho honestly followed him.

It is well known that Shiism, as a sect and belief, was not the fruit of the political circumstances that took place after the death of the glorious Prophet (s) when some people usurped the leadership from its legal master in the Saqifa of the Banu Saaida. It was also not the product of the political circumstances that came about during the reign of Imam Ali (a) when the Prophet’s widow (Aisha) mutinied, calling for the revenge on those who shed the blood of the killed caliph after she had provoked all people against that very killed caliph in his lifetime, and history has kept her famous call, ‘Kill Naathat[3] , for he has converted to atheism.’

Shiism, also, was not the product of the political circumstances that occurred when Muawiya mutinied, carrying the shirt of Othman[4] and calling for the revenge on his killers. That event, however, was the reason beyond the founding of the Khawarij[5] one of whose members killed Amirul- Mu'minin (a) while he was offering a prayer in his mihrab.

Shiism, too, is not the product of the political circumstances that the Muslims had to encounter after the savage massacre of Karbala, which was committed against the Prophet’s household (a) at the hands of the Umayyad ruling authorities.

It is quite true that Shiism was not the product of any of the previous circumstances, as some please to say. Shiism came to light and appeared on the theater of the political and religious life since the first sparks of the Islamic history. The embracers of Shiism raised the slogan of the love and loyalty to the Prophet’s household, peace be upon them all, adopted their goals, and believed purely that they are the most meritorious of taking the position of the Prophet (s). They also believed that Imam Ali bin Abi Talib -Amir ul-Mu'minin, the head of the religion, the leader of the white-forheaded honorables, the husband of the pure lady, the father of the two grandsons (of the Prophet) al-Hasan and al-Hussein- is the true successor of the Prophet (s) the door to the city of his knowledge, and the keeper of his wisdom. They also believed that the immaculate Imams are the true successors of the Prophet (s) the leaders of his community, and the conveyers of his divine mission.

The dawn of Shiism broke since the first days of the blessed prophetic mission. It was the Prophet (s) who planted this blessed seed, cultivated, and supervised it all over the stages of his noble lifetime. This can be proved through the many hadiths that attached the quality of Shiism to the followers of Imam Ali (a) praised them, and revealed to them the glad tidings of having the highest ranks in the Supreme Paradise.

The Prophet (s) said:

O Ali, you, as well as your Shia, will join me on the Divine Pool.[6]

O Ali, your Shia and you will come to Allah with content and pleasure. Your enemies will come with anger and will beunable to bend their heads to find their ways. [7]

On the Day of Resurrection, Ali and his Shia will be the winners.[8]

O Ali, Allah has forgiven you, your progeny, your sons, your household, your Shia, and the adorers of your Shia.[9]

The Shia of Ali will be the true winners.[10]

Moreover, the hadith that is called ‘Hadith ud-Dar’ is one of the strongest irrefutable evidences on our claim.

((At-Tabari, in his book of history, records that Ibn Abbas narrated that Ali bin Abi Talib (a) said:

After the revelation of the Verse, “And warn your nearest relations,” the Prophet (s) summoned me and said: “O Ali, Allah had ordered me to warn my near relatives, but I was unable to bear this order because I knew that they would show me detestable things if I would approach such a matter with them. I therefore kept it secret until the Archangel Gabriel came to me and said that my Lord would punish me if I would shun that order. Now, I want you to make some food with meat of a ewe and bring a jar of milk for us, then gather the sons of Abdul-Muttalib so that I will speak to them and convey the matter that I was ordered to convey.”

I did as he asked me and invited them. They were about forty men among whom there were his uncles-Abu Talib, Hamza, al-Abbas and Abu Lahab. When they all attended, he asked me to fetch that food and I did. When I put it before them, the Prophet (s) took a piece of the meat, tore it with his teeth, threw its pieces around the bowl,then said: “Here you are, by the Name of Allah.” Each one of them took his sufficiency completely and I could see only the places of their hands. I swear by Allah, each one of them ate the quantity that I served to all of them. The Prophet (s) then asked me to serve milk to them. I fetched that jar and they all drank from it. By Allah I swear, each one of them drank the quantity that I served to all of them.

When the Prophet (s) tried to speak, Abu Lahab overtook and prevented him from speaking. He said: “This man has bewitched you.” Hence, they left without letting the Prophet (s) speak to them.

On the next day, the Prophet said to me: “O Ali, that man overtook me and said the statement that you had heard. They left before I could speak to them. Make for us food like that which you did then gather them to me.”

I did and invited them all. He then asked me to serve them the food. I served it for them and he repeated the same thing that he had done the previous day. Each one of them had his sufficiency completely. He then asked me to serve them with the milk. I fetched the same jar and they all drank from it to their sufficiency. Then, the Prophet (s) spoke:

“O sons of Abdul-Muttalib, I do not know any young Arab man who has brought to his people a thing that is better than that which I have brought to you. I have brought to you the goodness of this world as well as the world to come. Allah, Exalted is He, has ordered me to call you to accept this matter. Which one of you will support me in this regard and he will be my brother, successor, and representative among you?”

They all kept silent except me. I said, while I was the youngest among them, “O the Prophet of Allah, I will be your supporter in this matter.” I repeated this statement three times.

The Prophet (s) then took me from the neck and said: “This is my brother, successor, and representative among you. You thus should listen to and obey him.”

They left him laughing and saying to Abu Talib: “He has ordered you to listen to and obey your son!”))[11]

A deep look in this holy hadith proves that the Prophet (s) asked his near relatives, according to the order of Allah, to confess of the oneness of Allah the Exalted and his divine mission, and then ordered them to listen to and obey his brother, successor, and representative Ali bin Abi Talib (a). In other words, the Prophet (s) ordered them to follow and comply with Ali-to be his Shia. The meaning of Shiism is to listen to, obey, and follow.

As a result, the seed of Shiism and the seed of Islam were planted on the same day in the same time at the same hand. All the Muslims who were with the Prophet (s) believed in his prophesy and mission, committed themselves to that which he ordered, listened to him, obeyed him, and listened to and obeyed the one whom he ordered to obey. That one was his cousin, brother, successor, and representative Ali bin Abi Talib (a).

They were considered as listeners and obedient to the Prophet (s) only when they carried out his order of listening to and obeying Ali (a). It was the same order that Allah gave. Consequently, their compliance with the order of the Prophet means their adherence, i.e. Shiism, to Ali, because Shiism means to listen to, obey, and follow.

The light of Shiism, then, glared along with the light of Islam in the Arab Peninsula. The grand companions who believed in the oneness of Allah and the divine message of the Prophet accepted, in the same time, the obligatory loyalty to Ali. Meanwhile, others, among those who turned on their backs just after the death of the Prophet, stood against him.

This work is in fact three books whose topics are connected to each other. One of them, namelySifat ush-Shia , focuses the lights on the qualities that the Shia should have within their moralities. Without such qualities, the Shia would not have won such abundant merits to which the second book, namelyFadhaa’il ush-Shia , refers. The third book, namelyal-Mawaaizh , compiles the maxims and words of wisdom that are said by the Prophet and the Imams, peace be upon them all, on various occasions. It is necessary for the Shiite, before others, to apply such maxims to himself, because they are surely great masterpieces and moral principals.

A deep look into these maxims and qualities proves the fact that the embracement of Shiism is not mere words that everyone can say or ordinary love for Amirul- Mu'minin, as some think. The true Shiite is only he who commits himself to those qualities and applies them to his conducts. The true Shiite is only that whom Imam al-Baqir (a) describes in the following words:

“O Jabir, do you think that it is sufficient for those who claim being Shia to say that they cherish us; the Prophet’s household?

By Allah I swear, our adherents –Shia- are only those who fear and obey Allah. Their signs are modesty, submission, fulfillment of the trusts, very much reference to Allah, fasting, offering prayers, piety to (their) parents, aiding the neighbors especially the poor, the destitute, the indebted, and the orphans, truth, reciting the Quran, and avoiding mentioning people except for praising. In addition, they are the most trustful of the people of their tribes.

Do not misunderstand the matter. It is enough for a man to claim that he loves and follows Ali (a). As a matter of fact, if he claims that he loves the Prophet (s) who is preferable to Ali (a) but he does not follow the Prophet’s traditions and does not act upon his instructions, such claim of love will be definitely useless. Hence, you should fear Allah and work for the cause of obtaining that which He has in possession. There is no relation between Allah and anybody. The most favorable and honorable servants of Allah are the most God-fearing and the most pious.

O Jabir, the only means through which a servant seeks to gain Allah’s favor is the obedience to Him. We –the Prophet’s household- do not carry a patent for saving from Hell. Likewise, none of you has a claim against Allah. He whoever obeys Allah is only our disciple and whoever disobeys Him is our enemy. The loyalty to us cannot be gained except by means of diligent work and piety.”

O Allah, make my life copy the lives of Mohammed and his family. WhenYou seize my soul, make me carry the same beliefs that Mohammed and his family carried. Make me a true adherent of Amirul- Mu'minin. I, also, implore toYou to record for me success, for the efforts that I have exerted in this regard, and reward on the Day of Judgment. I implore toYou to save us from the pursuance of passions and the making of errors and endow upon us with righteousness and appositeness.

All praise is due to Allah, Who guided us to this. Without his guidance, we would not have been right.

Mahmoud al-Badri, 2000.

THE REVISION

1- AL-MAWAAIZH

Al-Mawaaizh is the first book in this collection. In 1392 A.H., it was first printed, with its Persian translation of Azizullah Attaridi, in reliance on the only documentary copy that is found in the Library of An-Nassiriyya in Lakanhu, India. Mr. Attaridi mentioned that he had found that copy during his journey to India in 1386 A.H. He also added that the copier chose the titleSheikh As-Saduq’s Al-La’aali al-Ghawali –The Dear Pearls- for the copy that carried the same title in the indexes of that library.

It seems that the copier took this title from the introduction of the compiler who records in its beginning, “So then, these are dear pearls and bright jewels…”

This copy seems to be the only available one that was handwritten in 1235 A.H. by Feda Ali al-Musawi of Lakanhu. In the last of that copy, the following is written:

“On Saturday, the first of Rabi I, 1235 of the hegira, All peace and blessings be upon him who made the hegira and upon his immaculate and pure household, this holy copy titled ‘Al-La’aali al-Ghawali ’ that is compiled by the lofty Sheikh, the most pious, the decent, the master of the sect, the grand, the trustworthy of the Imams, the head of the narrators, the product of the praying of the Sinless, the superior knowledgeable, our master Mohammed bin Babawayh al-Qummi, Allah may have mercy upon him. I am the poor servant Feda Ali son of Sayyid Ali al-Musawi of Nisapur, Lakanhu, and Dahlu.”

In addition to the following evidences, we can prove through the previous statement that this book belongs to Sheikh as-Saduq.

Most of the biographists, who referred to Sheikh as-Saduq, Allah may have mercy upon him, stated that he compiled a book titledal-Mawaaizh –The Sermons-.[12] Besides, the contents of the book are almost sermons, advices, and maxims.

In the last of his book titledMen La Yahdhuruh ul-Faqih ; Chapter:An-Nawadir -The Extraordinary Reports-, Sheikh as-Saduq, Allah may have mercy upon him, records the text of this book.[13]

In the revision of this book, the previously mentioned copy of the book and the last chapter ofMen La Yahdhuruh al-Faqih , since it is the same as the book ofal-Mawaaizh , are relied upon.

2. SIFAT USH-SHIA

About this book, Sheikh at-Tehrani says:

“The book titledSifat ush-Shia is compiled by Sheikh as-Saduq Abu Ja’far Mohammed bin Ali bin al-Hussein bin Musa bin Babawayh al-Qummi.Ad-Dam’at us-Sakiba , Al-Majlisi’sBihar ul-Anwar , Al-Hurr Al-Aamili’sWassail ush-Shia , andAl-Mustadrak -all these reference books quoted fromSifat ush-Shia . In Tehran, there is a copy of this book, which is handwritten with an old and big script, is found with the Doctor. Other copies are found with Mr. Al-Urdubadi in Najaf and the Library of At-Tehrani in Samarra that is written by our Sheikh an-Nuri and, now, kept by his grandson Mirza Ali Behzadi in Tehran. The book titledFadhaa’il ush-Shia is within this copy.

In the revision of this book, two copies are depended:

The first copy is documentary and stored in Fayziyya School within Group: 1764 No. 4. It is a clear copy, which is ended with the following paragraph:

“This is the end of the book titledSifat ush-Shia and compiled by Sheikh as-Saduq Mohammed bin Ali bin Babawayh al-Qummi; the resident in Ray. All praise is due to Allah primarily, finally, openly, and secretly. The poorservant Hussein bin Mohammed Taqi an-Nuri at-Tabirsi wrote it himself in Najaf… on the seventh of Shawal, 1271 A.H.”

The second is the copy that is found in the Library of At-Tehrani of Samarra to which it was referred in the book titleAth-Thareea . This copy was printed in Najaf by Allama Najmuddin ash-Sharif al-Askari in 1380 A.H. –1958 A.D.- and was attached to his book titledAli wash-Shia . In the end of this book, he writes down:

“This book was copied by ash-Sharif al-Askari Najmuddin, the son of the late scholar Sheikh Mirza Mohammed ash-Sharif al-Askari (of Tehran) in Samarra at the night of Saturday, the twenty-first of Thu’l-Qa’da. Allah may bless Mohammed and his immaculate family.”[14]

3. FADHAA’IL USH-SHIA

About this book, Sheikh at-Tehrani says:

“This book is also calledFadhl ush-Shia . Al-Majlisi quotes from this one as well as the previous. This means that he had them both. Al-Hurr Al-Aamili, also, quotes from them and had them in possession. In the fourth appendix ofWassail ash-Shia , he states the previous fact. The two books, now, are found in Isfahan and Mashhad at the hands of Sheikh Hussein (al-Muqqaddas al-Mashhadi). Mirza Mohammed at-Tehrani took these copies to put them in his library in Samarra.”[15]

For this revision, two copies of the book are depended:

The first one is the documentary copy that is found in the library of Ayatollah al-Mar’ashi an-Najafi (without bearing any number). It is a good copy.

The second is printed. It is the same copy ofSifat ush-Shia to which we have previously referred and found in the Library of At-Tehrani in Samarra.

In the end of this copy, the following is written:

“Thanks to Allah the Exalted, the book titledFadhaa’il ush-Shia and compiled by Sheikh as-Saduq, Allah may have mercy upon him, has come to its end on the hands of Najmuddin ash-Sharif al-Askari (of Tehran), the son of the late scholar Sheikh Mirza Mohammed al-Askari at-Tehrani on the eighth of Shaban, 1380 A.H.

Allah may bless Mohammed and his immaculate household.”

For the sake of providing the texts as accurate as possible, the reviser did not depend on a single definite copy of the book. He moved between all of the available copies, in addition to the other reliable reference books, including the compilations of Sheikh as-Saduq himself, such asAl-Amali, At-Tawhid, Me’aani al-Akhbar , and the other reference books such asBihar ul-Anwar, Wassail ush-Shia and many others.

The other tasks that the reviser did are as follows:

He compared the Quranic texts that are mentioned in these books with the holy Quran.

He referred to the same narrations that are mentioned in other reference books.

He added to the texts of series of relaters the statements that are found in other reliable reference books.

He referred to only some differences between the copies of the books intended and the other reference books.

He added some important comments that are considered necessary.

He used guide titles for each narration so as to enable the dear reader and the searcher to benefit by them.

In the end of each book, he attached a number of useful indexes.

BIOGRAPHY OF THE COMPILER

Name and Lineage

Mohammed bin Ali bin al-Hussein bin Musa bin Babawayh; Abu Ja’far As-Saduq* al-Qummi –i.e. of Qum-; the master Sheikh and the head of the narrators.

His father was the respectful Sheikh Abu al-Hasan Ali bin al-Hussein bin Musa bin Babawayh: the master Sheikh of Qum in his time. He was also the most precedent, the master jurisprudent, and the most trustful of the ulema of his time.[16]

Birth and Early Life

Sheikh As-Saduq was born in Qum. Although it was impossible to define the very year in which he was born, it is well known that he was born after the death of Mohammed bin Othman al-Omari (the second representative),[17] which was in the year 305 A.H. That was the opening year of the representation of Abu al-Qasim al-Hussein bin Rawh (the third representative), who died in 326 A.H.

As confirmation of this estimation, we provide the words of Sheikh As-Saduq himself in his book titledKamal ud-Dinwa Tamam un-Ni’ma :

Abu Ja'far Mohammed bin Ali al-Aswad related to us:

After the death of Mohammed bin Othman al-Omari, Ali bin al-Hussein bin Musa bin Babawayh (i.e. As-Saduq’s father) asked me to tell Abu al-Qasim Ar-Rawhi –i.e. bin Rawh- to ask our master Sahib uz-Zaman[18] to pray to Allah for giving him a male baby.

Abu al-Qasim informed that he asked the Imam, who rejected. Three days later, Abu al-Qasim informed that the Imam (a) had prayed to Allah for Ali bin al-Hussein and he would be given a blessed male baby who would be the means by which Allah, Exalted is He, would benefit (many people). Moreover, many boys would come after that baby.

(Abu Ja’far Mohammed bin Ali al-Aswad said) After a period, Ali bin al-Hussein was given Mohammed (i.e. As-Saduq) followed by many other boys.[19]

(Another Narrative)

Sheikh At-Tusi said that some people narrated from Abu Ja’far Mohammed bin Ali bin al-Hussein bin Musa bin Babawayh and Abu Abdullah al-Hussein bin Ali bin Musa bin Babawayh (his brother) that Abu Ja’far Mohammed bin Ali al-Aswad related to us:

After the death of Mohammed bin Othman al-Omari, Ali bin al-Hussein bin Musa bin Babawayh (i.e. As-Saduq’s father) asked me to tell Abu al-Qasim Ar-Rawhi to ask our master Sahib uz-Zaman (a) to pray to Allah for giving him a male baby.

Abu al-Qasim informed that he asked the Imam, who rejected. Three days later, Abu al-Qasim informed that the Imam (a) had prayed to Allah for Ali bin al-Hussein and he would be given a blessed male baby who would be the means by which Allah, Exalted is He, would benefit (many people). Moreover, many boys would come after that baby.

(Abu Ja’far Mohammed bin Ali al-Aswad said) I asked him to pray to Allah to give me a male baby, but he did not answer. He said: This is impossible.

After a period, Ali bin al-Hussein was given Mohammed (i.e. As-Saduq) followed by many other boys. For me, I was not given anything.

Abu Ja’far bin Babawayh commented: As he noticed me attending the classes of our master Mohammed bin al-Hussein bin al-Waleed frequently while I was interested in recording and retaining the items of knowledge, Abu Ja’far Mohammed bin Ali al-Aswad used to say to me, ‘It is not strange for you to have such an insistent desire for learning since you came to this world by the supplication of the Imam (a).[20]

Ar-Rawandi, in hisal-Kharaa’ij , related the like of the previous narrative, yet brief.[21] Besides, At-Tabirsi, in his book titledA’lam ul-Wara [22] , Sayyid Hashim al-Bahrani, in hisTabssirat ul-Wali [23] , and Sayyid Ali bin Abdul-Karim An-Najafi, in hisMuntakhab ul-Anwar il-Mudhee’a [24] , referred to the same narrative.

Imaduddin Mohammed bin Ali At-Tusi, in hisThaqib ul-Manaqib ,[25] referred to a part of that narrative.

In his reference to the biography of Ali bin al-Hussein bin Musa; As-Saduq’s father, An-Nejashi said that the man was in Iraq when he met Abu al-Qasim al-Hussein bin Rawh, Allah may have mercy be upon him, and asked him many questions. After that, As-Saduq’s father corresponded with Abu al-Qasim at the hands of Ali bin Ja’far bin al-Aswad and asked him to deliver a paper to Imam al-Mahdi, Allah may hasten his return, in which he asked for a male baby.

The answer was, ‘We have prayed to Allah for you and you will be given two virtuous male babies.’

Hence, Abu Ja’far and Abu Abdullah[26] , whose mother was a bondwoman, were born.[27]

From the previous we can conclude that Sheikh As-Saduq, Allah may have mercy be upon him, had come to this world out of the prayer of Imam al-Hujja (a) after the death of Mohammed bin Othman al-Omari; after the year 305 A.H., when his father Sheikh Ali bin al-Hussein traveled to Iraq and met Abu al-Qasim al-Hussein bin Rawh and asked him some questions… etc. Hence, Sheikh As-Saduq was born in about 306 A.H.

Sheikh As-Saduq used to take pride in such a birth and say, ‘I was born due to the prayer of Imam al-Mahdi (a).’[28]

Sheikh As-Saduq grew up in the laps of virtue; his father used to feed him with the knowledge, shower him with the abundance of his knowledge and moralities, and circulate on him the lights of his purity, God-fearing, piety, and ascetics. All these contributed in the scholastic perfection and growth of Sheikh As-Saduq who lived under the wing of his father for more than twenty years during which he drank these knowledges and took from the great flow of his father’s information, moralities, and conducts. In addition, he grew up in the city of Qum which was swarming with the scholars and narrators, such as the master of the scholars of Qum Mohammed bin al-Hasan bin Ahmed bin al-Waleed and Hamza bin Mohammed bin Ahmed bin Ja’far bin Mohammed bin Zaid bin Ali as well as many others whose sessions and lectures were frequently attended by Sheikh As-Saduq.

After a short while, Sheikh As-Saduq became that great figure by whom people were benefiting. He also became such a distinctive sign of retaining and intelligence. He exceeded his companions in fields of virtue and knowledge and became such an unparalleled person.

Furthermore, the political circumstances of that period played a significant role in crystallizing the personality of Sheikh As-Saduq who lived in the reign of the Buyid in Iraq and Persia (321-447 A.H.), the Fatimids in Northern Africa (296-567 A.H.), and the Hamdanian State in Mousel –Northern Iraq- and Syria (333-394 A.H.)

It is well known that all these states were declaring their loyalty to the leadership of the Prophet’s household. In other words, they were Shia.

Scholastic Journeys

Not only was the intention of Sheikh As-Saduq to suffice with receiving knowledge from the master scholars of his town, but also it rose higher to encourage him to travel and emigrate far away from his hometown for seeking studies and knowledge. In the beginning, he traveled to the city of Ray to answer the summons of Rukn ad-Dawla al-Buwayhi (the Buyid), who died in 366 A.H. There, Sheikh As-Saduq met the scholars of that city, such like Sheikh Abu al-Hasan Mohammed bin Ahmed bin Ali bin Asad al-Asadi whose famous nickname is Abu Jurada al-Barda’i. That was in 347 A.H. He also met Ya’qoub bin Yousuf bin Ya’qoub, Ahmed bin Mohammed bin As-Saqr As-Sa’igh al-Adl (the decent), Abu Ali Ahmed bin al-Hasan al-Qattan and many others.

He then traveled to the city of Khurasan for the visitation of the Holy Shrine of Imam Ar-Ridha (a) in 352 A.H. After that, he returned to the city of Ray.

In 367 A.H., he made his second journey to the Holy Shrine of Imam Ar-Ridha (a). During his third journey which was made in 368 A.H., he passed by the cities of Istrabad[29] and Jurjan[30] where he attended the lectures of Sheikh Abu al-Hasan Mohammed bin al-Qasim Alistrabadi-the famous exegesist (of the Holy Quran) and orator. He also attended the classes of Sheikh Abu Mohammed al-Qasim bin Mohammed Alistrabadi, Sheikh Abu Mohammed Abdous bin Ali bin al-Abbas al-Jurjani, and Sheikh Mohammed bin Ali Alistrabadi.

In his journey back from the visitation of the Holy Shrine of Imam Ar-Ridha (a) Sheikh As-Saduq passed by the city of Nisapur and resided there for a period.

About this residence, he said:

“After I had satisfied my wishes for the visitation of Imam Ali bin Musa Ar-Ridha (a) I was back in Nisapur where I resided. I found that the majority of the Shia there, who were frequently referring to me, were perplexed by the Invisibility –Ghaybah- and doubted the matter of al-Qa’im (a). They therefore left the right course of the submission (to Allah) to join the path of personal opinions and analogy. Hence, I exerted all my efforts for guiding them to the right and taking them back to the path of correctitude by means of the relevant narratives of the Prophet and the Imams, peacebe upon them.”[31]

In Nisapur, Sheikh As-Saduq related the lessons of most of the scholars of that city, such like Sheikh Abu Ali al-Hussein bin Ahmed al-Bayhaqi, Sheikh Abdul-Wahid bin Mohammed bin Abdous An-Nisapuri, Sheikh Abu Mansour Ahmed bin Ibrahim bin Bakr al-Khuzi, Sheikh Abu Saeed Mohammed bin al-Fadhl bin Mohammed bin Ishaq al-Muthekkir An-Nisapuri, Sheikh Abu at-Tayyib al-Hussein bin Ahmed bin Mohammed Ar-Razi and many others.

As he passed by the cities of Marwalruth and Sarakhs[32] , Sheikh As-Saduq attended the classes of Sheikh Mohammed bin Ali al-Marwalruthi, Sheikh Abu Yousuf bin Abdullah bin Abdul-Malik, and Sheikh Abu Nasr Mohammed bin Ahmed bin Tamim As-Sarakhsi.

In the years 352 and 355 A.H., Sheikh As-Saduq was in Baghdad where he learnt from Sheikh Abu al-Hasan Ali bin Thabit Ad-Dawalibi, Sheikh Abu Mohammed al-Hasan bin Mohammed bin Yahya al-Husseini al-Alawi; Ibn Tahir, and Sheikh Ibrahim bin Harun al-Hiti as well as many others.

In 354 A.H., Sheikh As-Saduq had the honor to pilgrimage to the Holy House of Allah. In his way, he passed by Kufa and learnt from the master scholars there, such like Sheikh Mohammed bin Bakran An-Naqqash, Sheikh Ahmed bin Ibrahim bin Harun al-Fami, Sheikh al-Hasan bin Mohammed bin Saeed al-Hashimi, Sheikh Abu al-Hasan Ali bin Easa al-Mujawir, Sheikh Abu Tharr Yahya bin Zaid bin al-Abbas bin al-Waleed al-Bezzaz, Sheikh Abu al-Qasim al-Hasan bin Mohammed As-Sakuni al-Kufi and many others.

He also traveled to many cities such as Hamadan, Ilaq,Balkh, Samarqand, Faraghana[33] and others.

In such journeys, Sheikh as-Saduq attended the lessons of many scholars in the cities that he passed by.

Scholastic State and Scholars’ Opinions

Sheikh As-Saduq, Allah may promote his position, was one of the master scholars of Shiism, great intellectuals, and well-versed men of knowledge. He was such a grand mastermind, abundantknowledgeable, and well informed. In his time, he was one of the most distinguishable scholars to whom everyone referred in questions concerning the rulings of the Sharia and was the sign upon whom everyone acted in the religious problems.

Sheikh At-Tusi; the master scholar of the sect mentioned Sheikh As-Saduq with the following words:

Mohammed bin Ali bin al-Hussein bin Musa bin Babawayh al-Qummi is the lofty master. His surname is Abu Ja’far. He was so admirable, good narrator of hadith, skillful knowing of men, and bright criticizer of narrations. Besides, he was such distinct relater and encyclopedic that no one of the people of Qum could attain his rank. He had written about three hundred books.[34]

An-Nejashi referred to Sheikh As-Saduq with the following wording:

Abu Ja’far al-Qummi who resided in Ray was our Sheikh and master jurisprudent. He was the representative of the sect (of Shiism) in Khurasan.[35]

In hisMe’aalim ul-Ulemaa , Ibn Shahrashoub said the following about Sheikh As-Saduq:

He was the best of the scholars of Qum. He wrote about three hundred books.[36]

InAs-Saraa’ir , Ibn Idris referred to Sheikh As-Saduq with the following wording:

He was trustworthy, highly reverent, well versed in narrations, good criticizer of the reports, well knowing of men, and well memorizer. He was the master of our Sheikh al-Mufid Mohammed bin Mohammed bin An-Nu’man.[37]

Sheikh Hussein bin Abdus-Samad al-Harithi -father of Sheikh al-Bahaa’i- said about Sheikh As-Saduq:

He was highly reverent, high-ranking scholar among the upper class as well as the ordinary people, good narrator of hadith, well knowing of jurisprudence and men, good discerning of the mental and analytical sciences, and good criticizer of reports. He was also the master scholar, jurisprudent, and chief of the Saved Sect (Shia) in Khurasan and Iraq of the non-Arabs; (i.e. Persia).

In the fields of narration and abundance of knowledge, he was so distinct over all those who lived in his time.[38]

The previous models have been few wordings of praise and extolment that were said about Sheikh As-Saduq. To know more about this respectful personality, it is recommendable to refer to the numerous reference books that recorded the biography of him some of which we have just excerpted.

Teachers and Students

Because of the many journeys that Sheikh As-Saduq made to various countries for the purpose of seeking studies, he could read, listen, deliver lectures, and gain the license of many scholars and masters of the countries that he passed by in the various fields of knowledge.

A good look in his numerous books, such asal-Amali, Men La Yahdhuruh ul-Faqih, At-Tawhid, Thawab ul-A’maal and many others, proves that he rested upon many of the Shiite and Sunni master scholars in the field of narrations. He also depended upon such scholars in the fields of hadith regarding a great variety of sciences and fields. The famous names of the master scholars upon whom Sheikh As-Saduq depended in relation of the reports are innumerable.

For avoiding lengthiness, we ask the dear reader to refer to the numerous books of biography so as to have an idea about the teachers of Sheikh As-Saduq.

The students and the narrators on the authority of Sheikh As-Saduq are also too many to be mentioned in this book. Reference books of biography referred to some famous names such as the lofty Sheikh Mohammed bin Mohammed bin An-Nu’man At-Tal’akbari whose nickname is Sheikh al-Mufid, the trustworthy Sheikh Ali bin Ahmed bin al-Abbas (father of Sheikh An-Nejashi), Sheikh Abu al-Hasan Mohammed bin Ahmed bin Ali bin Shathan al-Qummi, Sayyid al-Murtedha Alam ul-Huda, and many others that we could not mention their names in details. To have more information about such names, it is recommendable to refer to the many books that discussed this topic and from which we excerpted this brief biography.

His Works

Sheikh As-Saduq dealt with a great variety of arts and sciences. He wrote many books; more than three hundred ones. Unfortunately, most of these books were lost. We, hereby, refer to some of them:

Ali’tiqadat

al-Amali

Thawab ul-A’maal

al-Khissal

Sifat ush-Shia

Iqab ul-A’maal

Ilal ush-Sharaayi

Uyounu Akhbar ir-Reza

Fadhaa’il ul-Ash’hur ith-Thalatha

Fadhaa’il ush-Shi’a

Kamal ud-Dinwa Tamam un-Ni’ma

Mussadaqat ul-Ikhwan[39]

Me’aani al-Akhbar

al-Muqannaa’ fi al-Fiqh

Men La Yahdhuruh al-Faqih[40]

al-Mawaaizh

al-Hidayatu fi al-Fiqh

Furthermore, there are tens of books most of which were lost, as we have previously mentioned. To have more information about such books, it is recommendable to refer to the books that mentioned the biography of Sheikh As-Saduq.

His Death

Sheikh As-Saduq died in 381 A.H. He was more than seventy years old. He was buried in the city of Ray near the tomb of Abdul-Azheem al-Hasani, Allah be pleased with him.

Today, his tomb is one of the famous shrines whom are frequently visited by people who seek blessings there.

In nearly 1238 A. H., Sultan Fat’h Ali Shah the Qajar reconstructed that holy shrine after the spread of the news of the good charismata that had been seen there.

Al-Khawansari, in hisAr-Rawdhat , al-Mamuqani, in hisTanqeeh ul-Maqaal , and other scholars mentioned a number of charismata of Sheikh As-Saduq (after his death) occurred in his blessed shrine. In the year 1238 A.H., a fissure occurred to the shrine due to the heavy rain. When some people entered inside the shrine for chasing the source of that fissure, they could reach the gutter in which Sheikh As-Saduq was buried. They found that his dead body was laid out while the genitals were covered. It was very sound and handsome. On the nails of the body, they could notice the signs of dye, while on thelimbs, there were old threads of the torn coffin.

As this event was rumored in the city of Tehran, Sultan Fat’h Ali… ordered to reform that fissure and reconstruct that shrine.

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.”

* * * * * * *

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.”

* * * * *

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.”

* * * * * *

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.”

* * * * * *

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.”

* * * * *

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.”

* * * * *

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).”

* * * * *

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.”

* * * * *

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.”

* * * * *

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).”

* * * * *

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,

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.”

* * * * * * *

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.”

* * * * * *

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.”

* * * * * *

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.”

* * * * *

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.”

* * * * *

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.”

* * * * *

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).”

* * * * *

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,

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.”

* * * * * * *

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.”

* * * * *

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.”

* * * * * *

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.”

* * * * * *

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.”

* * * * *

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.”

* * * * *

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).”

* * * * *

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.”

* * * * *

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.”

* * * * *

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).”

* * * * *

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,