Alhassanain(p) Network for Heritage and Islamic Thought

An Annotated Bibliography of the Works of Sadr al-Din al-Shirazi (Mulla Sadra) with a Brief Account of His Life

Ibrahim Kalin

College of the Holy Cross

Table of Contents

[Introduction] 3

Sadra’s Life 4

Sadra’s Works 10

A: Works in the Field of Transmitted Sciences 14

B: Works in the Field of Intellectual Sciences 19

Notes 37

[Introduction]

Muhammad ibn Ibrahim ibn Yahya al-Qawami al-Shirazi (1571-1640), known more commonly as Mulla Sadra, ranks among the towering figures of post-Avicennan Islamic philosophy along with Suhrawardi and Ibn al-‘Arabi, and is certainly the most important philosopher of the Safavid Persia (1501-1722). As a prolific writer, Sadra authored a number of works and dominated the Persian-Islamic philosophical scene ever since. The rapid spread of Sadra’s ideas won him many honorific titles in Persia and in the sub-continent of India where his works has had considerable influence on many philosophers and intellectuals from Shah Waliullah of Delhi to Muhammad Iqbal. Among these titles by which Sadra is most commonly known, one may mention sadr al-din. The word 'sadr', meaning chest and/or bosom, signifies, on one hand, the heart, essence and source of something, and ‘foremost’, on the other. The title 'sadr al-din' thus denotes the one who is the foremost and most prominent in religion. The same etymology applies to another title given to Sadra, i.e., ‘sadr al-muta’allihin’, 'foremost among those who have become Divine-like'. The wordmuta’allih , 'becoming Divine-like', goes back to Shihab al-Din Suhrawardi, the founder of the School of Illumination (ishraq ), and has a specific referent in Suhrawardi’s triple classification of the paths of human thought and knowledge.[1] According to the Illuminationist terminology, themuta'allih , whom Suhrawardi identifies as God’s real vicegerent on earth (khalifat Allah )[2] , is the philosopher-sage or the godly philosopher who has combined rational inquiry with spiritual realization and discipline.[3]

In the case of Sadra,sadr al-muta'allihin , which is probably the most honorific title given to Sadra, has a twofold function. On the one hand, it refers to the philosopher-sage of the School of Illumination. On the other hand, it reveals the extent to which Sadra has been considered by posterity to be part of the School of Illumination even though there are some fundamental differences between him and Suhrawardi. Nevertheless, the ideal synthesis of rational-logical analysis with mystical experience underlies a persistent current in Sadra's thought, and this links him closely to the Illuminationist tradition. Lastly, Mulla Sadra is also known with a more popular name in Iran, namely as ‘akhund’, meaning a learned person.

Sadra’s Life

Mulla Sadra was born in Shiraz in 979-980/1571-1572 into a wealthy and influential family, his father reportedly having been the governor of the province of Fars. Following the tradition of classical madrasah education, Sadra was trained first in what is called the transmitted sciences (al-'ulum al-naqliyyah ), which included such disciplines as grammar (nahw ), Qur'anic exegesis (tafsi r), jurisprudence (fiqh ), and the science of the sayings of the Prophet and Shiite Imams ('ilm al-hadith ). Sadra's firm training in the transmitted sciences appears to have a lasting impact on his philosophical work as he was to write an incomplete commentary on the Quran. Considering that the majority of Muslim philosophers prior to Sadra were concerned with transmitted sciences only in a secondary way and that very rarely did they compose works in this field, Sadra stands out as a conspicuous exception, a figure who combines both the transmitted-religious and intellectual-philosophical sciences.

Having completed his formal education in Shiraz, Sadra left his hometown for Isfahan that had then become a major center of high culture in arts and sciences primarily thanks to the visionary leadership of Shah Abbas II (1588-1629), known with the honorific title of the ‘Great’.[4] The vivid intellectual environment of Isfahan was to offer Sadra a unique opportunity to join the line of such Shi’ite philosophers as Mir Damad, Baha’ al-Din ‘Amili, and Mir Abu’l-Qasim Findiriski on the one hand, and to encounter the fierce opposition of many Shi’ite jurists to Sufism and other gnostic tendencies, on the other. When Sadra began his philosophical career in Isfahan, the cultural and religious framework of the Safavid Iran had been to a large extent consolidated, and the process of establishing Twelve Imam Shi’ism as the official religious code of Iran, begun in 1501 by Shah Isma’il, the founder of the Safavid dynasty, had been completed[5] . The origins of the conflict between the Shi’ite religious authorities and the mystically oriented philosophers go back to the beginning of the Safavid dynasty when Shah Isma’il (1501-1524) and his son Shah Tahmasp (1524-1576) engaged in forcefully promoting Twelve Imam Shi’ism against Sunnism and Sufism[6] . By the end of the 16th and the middle of the 17th centuries, the Sunni character of the greater Khorasan, the heartland of Persia, was already erased, and such Sufi orders as the Naqshbandiyyah, Khalwatiyyah, Nurbakhshiyyah, Ni’matullahiyyah, and the Qalandariyyah/Malamatiyyah were either completely subdued or driven out of the Safavid Empire.[7] One of the direct consequences of this policy was the migration of a number of notable Sufi masters to India and other places, and the drastic decline of Persian Sufi poetry in the heartland of Iran.[8]

This process was further invigorated by the revival of Akhbarism by Mulla Muhammad Amin Astarabadi (d. 1627). The akhbari traditionalism, grounded in a strong pietistic anti-intellectualism, was particularly opposed to mystical and philosophical interpretations of the Qur’an and the sayings of the Imams. The followers of this school relied solely on the literal authority of the sayings of the Imams, bolstering the socio-religious status of rulers and scholars who claimed family descent from the Shi’ite Imams. The proponents of the akhbari movement, who had gained the unmistakable favor of the Safavid court until the reign of Shah Safi (1629-1642) and Shah Abbas II (1642-1666), came to be called the ‘people of the exterior’ (ahl-i zahir ) and the ‘scholars of the skin or surface’ (‘ulama-yi qishr ) by their opponents. The mounting tension between the two groups is vividly recorded in contemporary chronicles as well as in Sadra’s fierce and relentless attacks against the exoterist‘ulama’ as we see especially in hisSih asl . The menacing power of the exoterist Shi’ite‘ulama’ , however, do not appear to have deterred Mulla Sadra and his mentor Mir Damad from pursuing a serious career in either speculative metaphysics or theoretical mysticism.

It was against this background that Sadra gave himself completely to the thorough study of intellectual sciences in Isfahan. He studied with the most celebrated teachers of the time, among them especially Sayyid Baqir Muhammad Astarabadi, known as Mir Damad (d. 1040/1631) and Baha’ al-Din Muhammad al-Amili known more popularly as Shaykh-i Baha’i (d. 1031/1622). Some sources add Mir Abu'l-Qasim Findiriski (d. circa 1050/1640-1) to the list of the masters with whom Sadra studied in Isfahan even though no direct historical connection between the two has been established in a satisfactory manner. The life spans of the two, if we can trust Findiriski’s date of death, which is the same as that of Sadra, suggest that the two must have been colleagues rather than student or mentor for one another. Furthermore, Sadra does not mention Findiriski’s name when he speaks of his masters in his autobiography in theAsfar . The fact that the traditional sources associate Sadra with Findiriski in one way or another is nevertheless interesting for Findiriski is considered to be a mystic, even a somewhat ‘eccentric’ one, with such habits as mixing with the low caste vagabonds, dressing up poorly, and having alchemical and mystical powers. Mir Findiriski’s extant works reveal him as a follower of the Avicennan school. This, however, is not sufficient to qualify him as a Peripatetic in the ordinary sense of the term.[9] Mir Findiriski is also known for his travels to India where he is reported to have met a number of Hindu sages and ascetics.[10] One of the fruits of these travels is his Persian commentary on the Hindu mystical and philosophical textYoga-Vasishtha , which is an important text from the point of view of both comparative philosophy and cultural history during the Safavid era.

Among Sadra’s teachers, Mir Damad occupies a special place. It is apparent from his writings as well as personal letters that Sadra had an intimate relation with Mir Damad in addition to his having studied under his tutorship. Mir Damad is best known for hisal-Qabasat haqq al-yaqin fi huduth al-‘alam (“Firebrands: The Certain Truth Concerning the Temporal Origination of the World”), which is an attempt to recast some of the central problems of traditional philosophy from the point of view of Peripatetic philosophy with some influences from the School of Illumination. Mir Damad's prominence as a philosopher and teacher is shown by the honorific title given to him as the 'third teacher' (al-mu'allim al-thalith ) after Aristotle and Farabi..[11] Sadra seems to have made his first full-fledged introduction to formal philosophy under Mir Damad’s generous tutelage. This is evinced by the fact that he mentions, in his short autobiographical essay at the beginning ofAsfar , that he was once an upholder of the fundamental primacy of quiddity (asalat al-mahiyyah ) over being (wujud ), a doctrine which sums up the Illuminationist ontology of Suhrawardi and Mir Damad and from which Sadra was shortly thereafter to depart once and for all. Sadra became so successful in mastering the intellectual sciences under Mir Damad that he eventually outshone his teacher. Today, Mir Damad is virtually unknown in the West and outside of Persia.[12] Even though the difficult language and structure of Mir Damad's works is admitted by both classical and modern authors, his destiny of remaining a background figure in the annals of Islamic philosophy is without doubt related to the overpowering fame and dominance of his most celebrated student.

In addition to the study of intellectual sciences, Sadra continued his education of the transmitted sciences in Isfahan under Baha' al-Din al-Amili, one of the most famous jurists and theologians of the Safavid era.[13] Al-Amili was not, however, an ordinary scholar of religious sciences. He was a polyvalent par excellence: he was at once a philosopher, theologian, jurist, mathematician, architect, Sufi, and poet. This must have had some effect on Sadra's intellectual upbringing as he wrote works in nearly all branches of the intellectual and transmitted sciences. The influence and presence of transmitted sciences in the Sadraean corpus can be seen at two interrelated levels. The first level pertains to the works dealing specifically with such traditional disciplines as Qur’anic commentary and Hadith. Sadra’s thorough knowledge of these and other related sciences are easily visible in his writings. His commentaries on certain Qur’anic verses and philosophical glosses upon the famous Shi’ite book of Hadith collectionUsul al-kafi are the two examples that show Sadra’s deep grounding in the transmitted sciences. The second level concerns the fact that many of Sadra’s ideas, especially those on cosmology, psychology, and eschatology, are always presented as a synthesis of purely religious language and philosophical terminology. Sadra’s writing style easily moves between Greek philosophical terms, long domesticated by the previous Muslim philosophers, and a verse from the Qur’an debated by theologians and jurists over the centuries. Sadra’s unfailing derisive remarks against the theologians (mutakallimun ) seem to derive partly from his confidence in his traditional education.[14] In this regard, Sadra’s style of philosophical writing differs considerably from that of the Peripatetics and comes rather close to such mystical writers as Sadr al-Din al-Qunawi, Dawud al-Qaysari, and Mulla Jami, all of whom are the members of the school of Ibn al-‘Arabi.

In his autobiographical essay, Sadra states that after mastering the views of the previous philosophers and “whatever he was able to find in the books of the Greeks”,[15] he was confronted with the fierce opposition of some simple-minded scholars of the Shari’ah, i.e., theakhbari s, whom he compares to the Hanbalite scholars of Hadith, known in Islamic history for their strict literalism and anti-intellectualism.[16] He uses a strong language in describing the feeble-mindedness of such people, and admonishes them for failing to understand the grand philosophical system that he calls 'transcendent wisdom' (al-hikmat al-muta'aliyah ). This opposition seems to have been a major factor in Sadra's decision to retreat from the public life of both Isfahan and his hometown Shiraz.

Sadra, however, gives his own reasons and explains his retreat on the basis of his philosophical vocation whose ultimate end cannot be reached by mere study and learning.[17] As it is repeated throughout his autobiographical essay, such spiritual practices as the cleansing of the soul, finding the inner calm in oneself, and asking God's help in resolving the difficult problems of metaphysics are asine qua non of the realization or verification (tahqiq ) of what one learns from written and oral sources. Thus he says that

“I refrained my thoughts from dealing with people and mixing with them, and abstained from their companionship and friendship. Then the turning of cycles [i.e., the passing of days] and the obstinacy of the people of the present time became easier for me. I released myself from their repudiation and acceptance, and their praise and harm became equal for me. Then I turned my face to the Cause of all causes, and humbled myself before the One who makes all difficult matters easy. I stayed in this state of secrecy, retreat, obscurity, and withdrawal for a long time. I busied myself with long moments of spiritual exercise as a luminous work, and my heart burned with the desire of attaining more spiritual discipline in a very strong way. Then the lights of the angelic world (anwar al-malakut ) began to emanate upon my heart, the secrets of the world of Dominion (jabarrut ) were unfolded, the light of the One reached it, the Divine subtleties came upon it, and I obtained the secrets of which I was not aware before. The symbols were unveiled to me, and this unveiling (inkishaf ) was not a result of logical demonstration (burhan ). On the contrary, with a plenitude of direct witnessing and seeing of the Divine mysteries, I witnessed everything that I had learned before through logical demonstration.”[18]

That Sadra’s retreat was in tandem with his philosophical pursuit is attested by numerous other passages in his writings. In one such passage, Sadra, after quoting various views on the soul and its faculties all the way from Aristotle to Ibn Sina, admonishes speculative philosophy and insists on the necessity of spiritual practice:

“Know that [the meaning of] this subtle point and its likes that belong to the study of beings cannot be obtained except through esoteric unveilings (mukashafat batiniyyah ) and the witnessing of secrets and with the help of being. In these matters, it is not sufficient to memorize the principles of speculative philosophy and essential and accidental concepts. These unveilings and witnessings cannot be reached except through spiritual practice and effort in spiritual retreats by abstaining completely from the companionship of people and cutting oneself off from the lures and false desires of the world, its delusive arrogance, and its illusionary security. Most of the words of this philosopher [i.e., Plotinus, the author of the ‘Uthu lu jiya , thought to be Aristotle] testify to the prowess of his unveiling, the light of his inner reality, and the proximity of his station [to the Divine in the spiritual path].”[19]

Sadra's physical and spiritual retreat to Kahak, a small village near Qom, constitutes the second phase of his life, during which time he continued his studies in solitude and completed the groundwork for the composition of his major works. After terminating his solitary years in Kahak and upon the request of Shah Abbas II, Sadra returned to Shiraz to teach at the Khanmadrasah built by Allahwirdi Khan. The third phase of Sadra's life begins here in the Khanmadrasah , whose building is still extant in its original form in the city of Shiraz, Iran. It was here that Sadra taught, composed his major works, and trained his choice students. As a devout philosopher-sage, he went on pilgrimage on foot to Mecca seven times, and died in Basra in 1050/1640 on his way back from his seventh pilgrimage.

Among the students whom Sadra trained, Mulla Muhsin Fayd Kashani (d. 1680) and 'Abd al-Razzaq ibn al-Husayn Lahiji (d. 1662) are particularly significant. Fayd Kashani is best known for hisal -Kalimat al-maknunah , an important work of philosophy-cum-theology. Lahiji, Sadra’s second important student, played an important role in the spread of his master’s ideas by writing Persian summaries of his works, among whichShawariq al-ilham is to be noted. In addition to their intellectual lineage, both Kashani and Lahiji married Sadra's daughters, carrying their master-disciple bond to a personal level. In addition to these two immediate students, Sadra had a long list of followers after his death as his ideas continued to influence the Persian and Indian worlds in the post-Safavid era. Aqa Muhammad Bidabadi (d. 1783), Qadi Sa’id Qummi, Mulla ‘Ali ibn Jamshid Nuri (d. 1830), Mulla Muhammad Isma’il Isfahani (d. 1860), Mulla ‘Abdullah Zunuzi, Mulla Muhammad Ja’far Langarudi, Mulla Isma’il Khaju’i, Mulla Hadi Sabziwari (d.1873), Mulla ‘Ali Mudarris Zunuzi (d. 1889), Aqa Muhammad Rida Qumsha’i (d. 1888-1889), Mirza Mahdi Ashtiyani, and most recently Muhammad Husayn Tabataba’i are among the most prominent figures of the school of Mulla Sadra.

In addition to these philosophers, Sadra also influenced a number of prominent scholars and philosophers of other schools during and after the Safavid period. Among these, we can mention Muhammad Baqir Majlisi (d. 1111/1699-1700), the great Shi’ite theologian and the author of monumentalBihar al-anwar , Mulla Haydar Khwansari (d. 1099/1688), the author of theZubdat al-tasanif , Mulla Salih Mazandarani (d. 1080/1669), and Shaykh Ahmad Ahsa’i (d. 1241/1826). The most important figure in this list is Shaykh Ahmad Ahsa’i, the founder of a school known as Shaykhism. Ahsa’i wrote commentaries on Sadra’sKitab al-Masha’ir andal-Hikmat al-‘arshiyyah but also criticized two principal ideas of his ontology, namely the primacy of being (asalat al-wujud ) and the idea that a simple being contains in itself all levels of reality (basit al-haqiqah kull al-ashya’ ). Ahsa’i’s connection to Sadra, however, is more interesting for the role it played in the rise of Babism and, later, Bahaism. Babism, a controversial and heterodox Shi’ite movement, branched out from Shaykhism when Sayyid ‘Ali Muhammad of Shiraz, considered to be the founder of Babism, claimed in 1844 that he was thebab , i.e., the ‘gate’ through which the hidden Imam of Shi’ism spoke to his followers. This was a major claim with tremendous implications for the Shi’ite religious and political life, and in 1852 Nasir al-Din Shah was forced to take action against the political activities of the Babis.

In the wake of the persecution of the followers of the Bab, Mirza Husayn ‘Ali Nuri Baha’ullah (d. 1892), an ardent follower of Sayyid ‘Ali Muhammad al-Bab, established Baha’ism by declaring himself the Bab’s successor and later claiming to be a prophet and to have received revelation from heaven. In the history of the rise of both Babism and Baha’ism, the highly questionable link that some scholars have established between Mulla Sadra and these movements goes back to the fact that Sayyid ‘Ali Muhammad Bab, the founder of Babism, was a follower of Shaykh Ahmad Ahsa’i. Considering this historical link and Ahmad Ahsa’i’s commentaries on Mulla Sadra’s works, Muhammad Iqbal,[20] E. G. Browne[21] , and Carl Brockelmann[22] have claimed a philosophical continuity between Sadra’s ideas and the doctrines of Babism and Baha’ism. Even though Henry Corbin rejects any direct link among the three, he argues that “Mulla Sadra’s text have furnished the Shaykhi school with an occasion to formulate and clarify its proper positions”.[23] In light of available evidence, however, it is not possible to verify any of these claims. No compelling evidence has been presented as to how Sadra’s ideas might have influenced or contributed to the foundation of the Shaykhi school. Furthermore, there is no direct reference to Sadra, his works or his school either in the current literature of Babism or Baha’ism.

Sadra’s Works

Mulla Sadra was a prolific writer and his extant corpus ranges from the monumental Asfar to treatises of a few pages. With the exception of his Sih asl and diwan of poetry in Persian, he wrote all of his works in Arabic. His style stands out as one of the most lucid and systematic forms of philosophical writing in Arabic. As a general trait of his philosophy, Sadra weaves together the strictly logical discourse of the Peripatetic philosophers with the ecstatic language of the mystics. Very often we see Sadra bursting into various aphorisms, exhortations, and ecstatic exclamations, comparable only to the language of such figures as Ghazali and Ibn al-‘Arabi, after discussing a particular philosophical or cosmological problem in a rigorously analytical manner. In cases where prose seems to fall short of conveying Sadra’s intended meaning, he does not hesitate to quote poetry both in Arabic and Persian.

Sadra’s corpus spans the entire spectrum of traditional philosophy. Metaphysics, cosmology, ontology, epistemology, axiology, eschatology, psychology, and natural philosophy are treated in their traditional formats. In addition to his purely philosophical works, Sadra has a lengthy yet incomplete commentary on the Qur’an and few other works on understanding the Qur’an and Shiite hadith. For purposes of classification, I shall divide Sadra’s works into two broad categories of transmitted and intellectual sciences.

Sadra’s Qur’anic commentaries are the first works to come to our attention in the field of transmitted sciences. Sadra is certainly not the first Muslim philosopher to write commentaries on the Qur’an. Ibn Sina wrote a short commentary on the famous light verse of the Qur’an (24:35), which describes God as the ‘light of the heavens and the earth’. With this commentary, Ibn Sina has initiated a new genre of philosophical exegesis soon to be followed by Ghazali and Suhrawardi. None of these philosophers, however, wrote extensive glosses over the Qur’anic verses. In this sense, Sadra differs from his predecessors by giving a more prominent place in his writings to the verses of the Qur’an and the sayings of the Prophets and the Shi’ite imams. In fact, his commentaries amount to a considerable size and have been edited and published by Muhammad Khwajawi in 7 volumes as Tafsir al-qur’an al-karim, which will be discussed below. Sadra’s Qur’anic commentaries are of particular importance for they are written from the point of view of his philosophy, i.e., ‘transcendent wisdom’ (al-hikmat al-muta’aliyah), giving one of the finest examples of philosophical and mystical exegesis. This aspect of Sadra’s works has been largely ignored, and consequently there are only a few short essays we can mention on the subject in European languages.[24]

Sadra has also written a mystico-philosophical commentary on the famous Shi’ite book of hadith Usul al-kafi compiled by Kulayni. As in his Qur’anic commentaries, Sadra deals with various sayings of the Prophet and Shi’ite Imams to bring out their philosophical significance. His commentary on the Usul al-kafi is titled Kitab al-‘aql wa’l-jahl (“The Book of Intelligence and Ignorance”), in which he interprets many sayings of the Imams within the context of such metaphysical issues as the primacy of being (wujud), God’s Names and Attributes, and bodily resurrection. In writing these glosses, Sadra seems to be particularly interested in showing the intrinsic relation between two sources of knowledge, viz., transmitted-religious and intellectual-philosophical.

Mulla Sadra’s most important works that have gained him numerous honorific titles, however, are in the field of intellectual sciences, particularly in traditional metaphysics and philosophy. Although a great majority of these works have been published due to the single-handed and indefatigable efforts of Sayyid Jalal al-Din Ashtiyani and, more recently, Muhammad Khwajawi, we are far from having a complete list of Sadra’s works critically edited and published. The following bibliography will give a detailed discussion of these works.

Sadra’s philosophical works occupy a special place in the annals of Islamic intellectual history. Without claiming to be exhaustive, we can highlight three aspects of this immense corpus. The first point concerns the historical period in which Sadra composed his works. Sadra was a contemporary of Descartes, and is considered to be one of the peaks of the post-Avicennan Islamic philosophy. The fact that Sadra wrote his books in the 17th century and was able to influence a whole generation of philosophers, which eventually resulted in the formation of the school known under his name, disproves the two-centuries old claim of the Orientalists and Western historians of Islamic philosophy that philosophical activity in the lands of Islam came to an end with Ghazali’s attack on Ibn Sina in his Tahafut al-falasifah. Even though this view is no longer held by the serious scholars of Islam, the number of studies on philosophers prior to Ibn Sina is incomparably more than what has been produced on the history of post-Avicennan Islamic philosophy. His school also points to the continuity of philosophical activity in the Persian-speaking world up to our own day.

Secondly, Sadra represents the culmination of various philosophical strands of Islamic intellectual history. Standing at the crossroads of the four major traditions of Aristotelian philosophy (mashsha’i ) associated with Farabi and Ibn Sina, the School of Illumination (ishraq ) established by Suhrawardi, Islamic theology (kalam ), and finally metaphysical mysticism or gnosis (‘irfan ) represented chiefly by Ibn al-Arabi and his school, Sadra launched a grand project of synthesizing them into a coherent whole in the form of a highly original and comprehensive philosophical system that he called ‘transcendent wisdom’ (al-hikmat al-muta’aliyah ). Thus the Sadrean corpus displays a remarkable blend of various strands of thought from the purely logical and analytical discussions of quiddity and logical categories to the extremely poetic and ecstatic discourses on the all-inclusive reality of being and unveiling (kashf ) as a direct way of knowing Divine mysteries. In this regard, Sadra attempts to complete a project whose origins go back to Suhrawardi, namely the reconciliation of analytical and discursive thinking (nazar ) with mystical experience (dhawq ) and spiritual training.

To highlight the ‘synthetic’ nature of his thought, Sadra seeks to combine three established sources of knowledge in the Islamic intellectual tradition:burhan referring to logical-analytical thinking,‘irfan referring to realized knowledge, andqur’an referring to revealed knowledge. Furthermore, Sadra appears to be acutely conscious of these traditions, their differences and similarities as he analyzes a particular problem or adopts a particular point of view within the context of these intellectual traditions. This makes Sadra’s corpus an invaluable source for the history of Islamic philosophy. In many ways, reading Sadra’s text amounts to reading the entire history behind the problem under investigation.

The third important aspect of Sadra’s works is their originality and cogency as a whole. Sadra is known for a number of novel ideas and formulations in the history of Islamic philosophy. Primacy of being (asalat al-wujud ), the idea that a simple reality contains in itself all things that belong to its class (basit al-haqiqah kull al-ashya’ ), gradation of being (tashkik al-wujud ), unification of the intellect and the intelligible (ittihad al-‘aqil wa’l-ma’qul), substantial motion (al-harakat al-jawhariyyah ), and the bodily origination and spiritual subsistence of the human soul (jismaniyyat al-huduth ruhaniyyat al-baqa’ ) are only few of the major contributions that have earned Sadra a unique place among the pioneers of Islamic philosophy.

In the West, Comte de Gobineau’sLes Religions et les philosophies dans l’Asie centrale is the earliest work to refer to Mulla Sadra. In his doctoral thesisThe Development of Metaphysics in Persia , Muhammad Iqbal presented a survey of Sadraa lá Sabziwari, Sadra’s great commentator. The German scholar Max Horten is the first European scholar to have devoted a separate work on Sadra. Horten wrote two books on the subject:Die Gottesbeweise bei Shirazi (Bonn, 1912) andDas philosophische System von Shirazi (Strasburg, 1913), in which he both translated from Sadra’s works and provided a fairly complete analysis of his system.

The French philosopher and Islamisist Henry Corbin, who had started out his career in Western philosophy by translating Heidegger’sSein und Zeit into French, marks a turning point in Sadrean studies. Corbin translatedKitab al-Masha’ir , Sadra’s own summa of his philosophy, into French under the titleLe Livre des pénétrations métaphysiques (Téhéran-Paris, 1956), which contains an extensive analysis of Sadra’s thought with a parallel commentary on the Masha’ir. In addition to devoting a large section to Sadra in hisEn islam iranien: aspects spirituels et philosophiques (4 Vols., 1971-2), Corbin also made a partial translation of Sadra’s commentary on Suhrawardi’sHikmat al-ishraq along with Qutb al-Din Shirazi’s commentary in hisLe Livre de la Sagesse Orientale (Kitab Hikmat al-ishraq ) (Lagrasse: Editions Verdier, 1986).

Seyyed Hossein Nasr, who is largely responsible for putting Sadra on the map in the English language, has written a number of seminal essays on Sadra in addition to hisSadra al-Din al-Shirazi and His Transcendent Theosophy published in 1978 (the second expanded edition 1997). Fazlur Rahman’sThe Philosophy of Mulla Sadra (Albany: State University of New York Press, 1975) deals with Sadra’s philosophy as a whole. Although written from a strictly Peripatetic point of view and thus failing to give a balanced view of Sadra’s ideas on philosophy, kalam, and mysticism, Rahman’s work is the only book-size analysis of Sadra’s thought.al-Hikmat al-‘arshiyyah , Sadra’s most important work on eschatology, has been translated by James Winston Morris asThe Wisdom of the Throne: An Introduction to the Philosophy of Mulla Sadra (Princeton: Princeton University Press, 1981) with a long introduction and extensive commentaries. A new study ofal-Hikmat al-‘arshiyyah by Zaylan Morris calledRevelation, Intellectual Intuition and Reason in the Philosophy of Mulla Sadra: An Analysis of the Al-Hikmah Al-'Arshiyyah is scheduled for publication in 2003. An English translation and bilingual edition ofKitab al-masha’ir has been brought out by Parwiz Morewedge asMetaphysics of Mulla Sadra (New York, 1992). Christian Jambet has translatedRisalat al-hashr , a treatise on resurrection, into French asSe rendre immortel: Traité de la résurrection (Paris: Fata Morgana, 2000) with a well-informed introduction to Sadra’s eschatology. Sadra’s important work on the temporal origination of the world calledRisalah al-huduth has been translated into German by Sayed Bagher Talgharizadeh asDie Abhandlung über die Entstehung (Berlin, 2000). An English translation of Sadra’s Iksir al-‘arifin by William Chittick is also scheduled for publication. al-Shawahid al-rubuiyyah is being currently translated by Caner Dagli of Princeton University. Most recently, S. H. Nasr has completed a new translation of theMasha’ir with a commentary and notes, which is currently being edited by I. Kalin.

We can now turn to Sadra’s own works, which I shall present in alphabetical order.

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.”

* * * * *

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.”

* * * * *

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,