Introduction

The Book of Intelligence and Ignorance

Chapter on the necessity to seek knowledge and the recommendations to learn

Chapter on the quality of knowledge its virtue and the virtue of the scholars

Chapter on Kinds of People

Chapter on the reward for the scholars and those who seek knowledge

Chapter on the Qualities of the Scholars

Chapter on the Rights of the scholars

Chapter on the Loss of a Scholar

Chapter on Meeting the Scholars and Associating with Them

Chapter on Asking the Scholar and Discussing with him

Chapter on Giving Knowledge as Charity

Prohibition on Speaking without Knowledge.

Chapter on Those who Act without Knowledge

Chapter on Utilization of Knowledge

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter

Chapter on Miscellaneous Issues

Chapter on narrating books and Hadith (The virtue of writing and its preservation)

Chapter on Taqlid, following the opinions of someone

Chapter on Innovations, Personal Opinions and Analogies

Chapter on the need to refer to the book and Sunnah

Chapter on the Differences in al-Hadith

Chapter on Following the Sunnah and Evidence of the Book

Chapter on Contingency of the Universe and Proof of the Existence of its Creator

Chapter on Can Allah (God) be Considered a Thing?

Chapter on (the Issue) that only He is proof of His Own Existence

Chapter on the minimum degree of knowledge of the existence of Allah

Chapter on Who is Worshipped

Chapter On Being and Space (al-Kawn WA al-Makan)

Chapter On The relationships (Nisbah) Of Allah

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah)

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah)

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH)

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah

Another Chapter of The Previous Chapter

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action

Chapter On the Coming into the Existence of the Names of Allah

Chapter On The Meanings of the Names of Allah and their Derivatives

Chapter on Another Chapter (Related) to the Previous Chapter

Chapter on the Interpretation of al-Samad, Self-sufficient

Chapter on Motion and Change

Chapter about al-‘Arsh and al-Kursi

Chapter on al-Ruh, the Spirit

Chapter on Comprehensive (Ahadith) about the Oneness of Allah

Chapter on Miscellaneous Ahadith

Chapter on al-Bida’

Chapter on the issue that there is nothing in heavens and earth but that they are in seven

Chapter on Wish and Will

Chapter on Test and Choice

Chapter on Fortunateness and Un-fortunateness

Good and Evil

Predestination, Fate and the Middle Road in Between

The Capabilities

Declaration, Definition and the Need for Solid Proof

Differences in the Justification of Divine Authority among People

Allah’s Authorities and Means of Justification of Accountability in People

Guidance Is From Allah, the Most Holy, the Most High

The necessity of the presence of Divine Authority among the people

The Categories of the Prophets, the Messengers and the Imams (a.s.)

The Difference among he Messengers, the Prophets and the al-Muhaddath

The issue that Allah’s holding people accountable remains unjustified without the Imam

The Issue that the Earth at no time is without a Person with Divine Authority

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority

Knowing the Imam (a.s.) and Belief in His Divine Authority

The obligation to obey the Imams (a.s.)

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature

The Imams (a.s.) are the only true guides

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High

The Imams are the corner stone on earth

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.)

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.)

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.)

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.)

Those whom Allah has called people of knowledge they are the Imams (a.s.)

The People Well-grounded in Knowledge are the Imams (a.s.) alone

The Imams are those who have received Knowledge and it is firmly Established in their Hearts

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.)

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire

The Holy Quran guides people to the Imam (a.s.)

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.)

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.)

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.)

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran

The degree of the Great Names of Allah that are given to the Imams (a.s.)

Sacred objects of the Prophets transferred to the Imams (a.s.)

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.)

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.)

Chapter Ninety Seven of the Holy Quran and its interpretation

 1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ رَوِّحُوا أَنْفُسَكُمْ بِبَدِيعِ الْحِكْمَةِ فَإِنَّهَا تَكِلُّ كَمَا تَكِلُّ الابْدَانُ.

 1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtari in a marfu’ manner from Amir al-Mu’minin Ali (a.s.) who has said the following. “Relax your souls with new sparks of wisdom, because souls also tire as bodies do.”

 2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ عُبَيْدِ الله بْنِ عَبْدِ الله الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُرْوَةَ بْنِ أَخِي شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ يَا طَالِبَ الْعِلْمِ إِنَّ الْعِلْمَ ذُو فَضَائِلَ كَثِيرَةٍ فَرَأْسُهُ التَّوَاضُعُ وَعَيْنُهُ الْبَرَاءَةُ مِنَ الْحَسَدِ وَأُذُنُهُ الْفَهْمُ وَلِسَانُهُ الصِّدْقُ وَحِفْظُهُ الْفَحْصُ وَقَلْبُهُ حُسْنُ النِّيَّةِ وَعَقْلُهُ مَعْرِفَةُ الاشْيَاءِ وَالامُورِ وَيَدُهُ الرَّحْمَةُ وَرِجْلُهُ زِيَارَةُ الْعُلَمَاءِ وَهِمَّتُهُ السَّلامَةُ وَحِكْمَتُهُ الْوَرَعُ وَمُسْتَقَرُّهُ النَّجَاةُ وَقَائِدُهُ الْعَافِيَةُ وَمَرْكَبُهُ الْوَفَاءُ وَسِلاحُهُ لِينُ الْكَلِمَةِ وَسَيْفُهُ الرِّضَا وَقَوْسُهُ الْمُدَارَاةُ وَجَيْشُهُ مُحَاوَرَةُ الْعُلَمَاءِ وَمَالُهُ الادَبُ وَذَخِيرَتُهُ اجْتِنَابُ الذُّنُوبِ وَزَادُهُ الْمَعْرُوفُ وَمَاؤُهُ الْمُوَادَعَةُ وَدَلِيلُهُ الْهُدَى وَرَفِيقُهُ مَحَبَّةُ الاخْيَارِ.

 2. A number of our people has narrated from Ahmad ibn Muhammad from Nuh ibn Shu‘ayb al-Naysaburi from ‘Ubaydallah ibn ‘Abdallah al-Dihqan from Durust ibn abu Mansur from ’Urwa cousin of Shu‘ayb al-’Aqarqi from Shu‘ayb from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a.s.) who has said that Imam Ali (a.s.) used to say, “O seekers of knowledge, knowledge (in a personified form) has a great deal of virtues. Humbleness is his head, freedom from jealousy forms his eyes, proper understanding shapes his ears, truthfulness constitutes his tongue, research and investigation produce his memory, optimism stands for his heart, the knowledge of facts and affairs strengthen his intellect. Intelligence and kindness are his hands, visitation of the scholars builds his legs, safety and peace emerge from his stamina, chastity develops his wisdom, salvation is his head quarters, good health and tranquility are his lead, loyalty will provide him his conveyance, politeness in communication gives him weapons, consent frames his sword, yielding to the truth stands for his bow and arrow, communication with the scholars establishes his army, proper discipline treasures his wealth, avoiding sins preserves his savings, uprightness institutes his supplies, amicable dealings supply him water, guidance determines his direction and love of virtuous people is the archetype for his friends.”

 3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نِعْمَ وَزِيرُ الايمَانِ الْعِلْمُ وَنِعْمَ وَزِيرُ الْعِلْمِ الْحِلْمُ وَنِعْمَ وَزِيرُ الْحِلْمِ الرِّفْقُ وَنِعْمَ وَزِيرُ الرِّفْقِ الصَّبْرُ.

 3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from abu ‘Abdallah (a.s.) who has said the following. “The holy Prophet has said, ‘The best minister for faith is knowledge, the best minister for knowledge is forbearance, the best minister for forbearance is amicable dealings and the best minister for amicable dealings is patience.’”

 4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الاشْعَرِيِّ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ آبَائِهِ (عَلَيْهم السَّلام) قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا رَسُولَ الله مَا الْعِلْمُ قَالَ الانْصَاتُ قَالَ ثُمَّ مَهْ قَالَ الاسْتِمَاعُ قَالَ ثُمَّ مَهْ قَالَ الْحِفْظُ قَالَ ثُمَّ مَهْ قَالَ الْعَمَلُ بِهِ قَالَ ثُمَّ مَهْ يَا رَسُولَ الله قَالَ نَشْرُهُ.

 4. Ali ibn Muhammad from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ari from ‘Abdallah ibn Maymun al-Qaddah from abu ‘Abdallah (a.s.) from his ancestors (the Imams (a.s.) who has said the following. “Once a man came to the holy Prophet (s.a.) and said, ‘O messenger of Allah what is knowledge?’ The holy Prophet replied, “It is silence.” The man then asked, “Then what?” The holy Prophet said, “It is listening.” The man asked, “Then what?” The holy Prophet (s.a.) said, “Then it is memorizing.” The man asked, “Then what?” The holy Prophet said, “Then it is practice accordingly.” The man then asked, “Then what O messenger of Allah?” The holy Prophet said, “Then it is to propagate what one has learned.”

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ طَلَبَةُ الْعِلْمِ ثَلاثَةٌ فَاعْرِفْهُمْ بِأَعْيَانِهِمْ وَصِفَاتِهِمْ صِنْفٌ يَطْلُبُهُ لِلْجَهْلِ وَالْمِرَاءِ وَصِنْفٌ يَطْلُبُهُ لِلاسْتِطَالَةِ وَالْخَتْلِ وَصِنْفٌ يَطْلُبُهُ لِلْفِقْهِ وَالْعَقْلِ فَصَاحِبُ الْجَهْلِ وَالْمِرَاءِ مُوذٍ مُمَارٍ مُتَعَرِّضٌ لِلْمَقَالِ فِي أَنْدِيَةِ الرِّجَالِ بِتَذَاكُرِ الْعِلْمِ وَصِفَةِ الْحِلْمِ قَدْ تَسَرْبَلَ بِالْخُشُوعِ وَتَخَلَّى مِنَ الْوَرَعِ فَدَقَّ الله مِنْ هَذَا خَيْشُومَهُ وَقَطَعَ مِنْهُ حَيْزُومَهُ وَصَاحِبُ الاسْتِطَالَةِ وَالْخَتْلِ ذُو خِبٍّ وَمَلَقٍ يَسْتَطِيلُ عَلَى مِثْلِهِ مِنْ أَشْبَاهِهِ وَيَتَوَاضَعُ لِلاغْنِيَاءِ مِنْ دُونِهِ فَهُوَ لِحَلْوَائِهِمْ هَاضِمٌ وَلِدِينِهِ حَاطِمٌ فَأَعْمَى الله عَلَى هَذَا خُبْرَهُ وَقَطَعَ مِنْ آثَارِ الْعُلَمَاءِ أَثَرَهُ وَصَاحِبُ الْفِقْهِ وَالْعَقْلِ ذُو كَ‏آبَةٍ وَحَزَنٍ وَسَهَرٍ قَدْ تَحَنَّكَ فِي بُرْنُسِهِ وَقَامَ اللَّيْلَ فِي حِنْدِسِهِ يَعْمَلُ وَيَخْشَى وَجِلاً دَاعِياً مُشْفِقاً مُقْبِلاً عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ مُسْتَوْحِشاً مِنْ أَوْثَقِ إِخْوَانِهِ فَشَدَّ الله مِنْ هَذَا أَرْكَانَهُ وَأَعْطَاهُ يَوْمَ الْقِيَامَةِ أَمَانَهُ.

وَحَدَّثَنِي بِهِ مُحَمَّدُ بْنُ مَحْمُودٍ أَبُو عَبْدِ الله الْقَزْوِينِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا مِنْهُمْ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّيْقَلِ بِقَزْوِينَ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ عَنْ عَبَّادِ بْنِ صُهَيْبٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام)

5. Ali ibn Ibrahim in a marfu’ manner has narrated from abu ‘Abdallah (a.s.) who has said the following. “The seekers of knowledge are of three kinds. The more noticeable of them in person or character are: (a) the group who seeks knowledge for ignorance and quarrel. (b) The group who seeks knowledge to dominate and cheat others. (c) The group who seeks knowledge for proper understanding, Fiqh, and power of intelligence. The group whose purpose of seeking knowledge is ignorance and quarrel is a harmful and quarrelsome group. This group interrupts conversations in the gatherings of the people to speak about knowledge and the description of forbearance. Such people appear in the garb of the gentle and humble ones but, in fact, are devoid of all the qualities of the pious people. Allah has humiliated and has condemned this group. The group that seeks domination and cheating is a deceitful and flattering group. Such people try to dominate people of their kind and flatter the wealthy ones who know less than they do. Such people consume the sweetmeat of the rich people and destroy their own religion. May Allah banish the news of such people and cut off their traces from the history of the scholars. “The group that seeks knowledge for the sake of Fiqh, proper understanding, and to gain the power of intelligence consists of people who are deeply concerned and stay awake very often. They pull their robe on their heads and standup for prayer in the darkness of nights. They work hard anxiously and fearfully and pray with deep worries. They are very attentive of their affairs, knowledgeable of the people of their time and fearful even of their own trusted brothers. May Allah strengthen the corners of such people and grant them salvation on the Day of Judgment.” Narrated to me the above hadith Muhammad ibn Mahmud abu ‘Abdallah al-Qazwini from a number of our people of whom is Ja‘far in Muhammad al-Sayqal of Qazwin from Ahmad ibn ‘Isa al-‘Alawi from ‘Abbad ibn Suhayb al-Basri from abu ‘Abdallah (a.s.).

 6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ رُوَاةَ الْكِتَابِ كَثِيرٌ وَإِنَّ رُعَاتَهُ قَلِيلٌ وَكَمْ مِنْ مُسْتَنْصِحٍ لِلْحَدِيثِ مُسْتَغِشٍّ لِلْكِتَابِ فَالْعُلَمَاءُ يَحْزُنُهُمْ تَرْكُ الرِّعَايَةِ وَالْجُهَّالُ يَحْزُنُهُمْ حِفْظُ الرِّوَايَةِ فَرَاعٍ يَرْعَى حَيَاتَهُ وَرَاعٍ يَرْعَى هَلَكَتَهُ فَعِنْدَ ذَلِكَ اخْتَلَفَ الرَّاعِيَانِ وَتَغَايَرَ الْفَرِيقَانِ.

 6. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Talha ibn Zayd who has said the following. “(Imam) abu ‘Abdallah (a.s.) said, ‘The narrators of the book are a great many but those who would follow the proper discipline are very few. There are many, who are sincere about Hadith but mess up with the book. Lack of protection and discipline saddens the scholars and the (zeal) of ignorant ones to protect the (words of) narration (of a false text in reality) betrays the later group altogether. One kind of protectionism seeks protection of life and the other leads to its destruction and in such a situation the two forms of protectionism become different and the two groups distinct from each other.’”

 7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ حَفِظَ مِنْ أَحَادِيثِنَا أَرْبَعِينَ حَدِيثاً بَعَثَهُ الله يَوْمَ الْقِيَامَةِ عَالِماً فَقِيهاً.

 7. Al-Husayn ibn Muhammad al-Ash‘ari from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ’Abd al-Rahman ibn abu Najran from one he mentioned from abu ‘Abdallah (a.s.) who has said the following. “Whoever would preserve and memorize forty of our Hadith on the Day of Judgment Allah will raise him as a scholar and Faqih, one with proper understanding of religion.”

 8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ زَيْدٍ الشَّحَّامِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَلْيَنْظُرِ الانْسانُ إِلى‏ طَعامِهِ قَالَ قُلْتُ مَا طَعَامُهُ قَالَ عِلْمُهُ الَّذِي يَأْخُذُهُ عَمَّنْ يَأْخُذُهُ.

 8. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from one he mentioned from Zayd al-Shahham from abu Ja’far (a.s.) who has said the following. “It is his knowledge that he acquires from whoever he acquires.” This he said in answer to the question ‘What is his food’ in the words of Allah, “Let the human being think about (how We produce) his food.” (80:24)?’

 9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الاقْتِحَامِ فِي الْهَلَكَةِ وَتَرْكُكَ حَدِيثاً لَمْ تُرْوَهُ خَيْرٌ مِنْ رِوَايَتِكَ حَدِيثاً لَمْ تُحْصِهِ.

 9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn an-Ni‘man from ‘Abdallah ibn Muskan from Daiwud ibn Farqad from abu Sa‘id al-Zuhri from abu Ja’far (a.s.) who has said the following. “Holding back in an uncertain conditions is better than indulging in a destructive case. Your ignoring a Hadith that you do not narrate is better than your narrating a Hadith that you have not verified.”

 10ـ مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ أَنَّهُ عَرَضَ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) بَعْضَ خُطَبِ أَبِيهِ حَتَّى إِذَا بَلَغَ مَوْضِعاً مِنْهَا قَالَ لَهُ كُفَّ وَاسْكُتْ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لا يَسَعُكُمْ فِيمَا يَنْزِلُ بِكُمْ مِمَّا لا تَعْلَمُونَ إِلا الْكَفُّ عَنْهُ وَالتَّثَبُّتُ وَالرَّدُّ إِلَى أَئِمَّةِ الْهُدَى حَتَّى يَحْمِلُوكُمْ فِيهِ عَلَى الْقَصْدِ وَيَجْلُوا عَنْكُمْ فِيهِ الْعَمَى وَيُعَرِّفُوكُمْ فِيهِ الْحَقَّ قَالَ الله تَعَالَى فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ.

 10. Muhammad has narrated from Ahmad from ibn Faddal from ibn Bukayr from Hamza ibn al-Tayyar the following. “(Imam) abu ‘Abdallah (a.s.) said, ‘In the case of what may come to you and you have no knowledge of its veracity you can do nothing but to hold and verify and refer it to the Imams of guidance so that he would show the way of justice in it and enlighten you in the darkness and introduce to you the truth. Allah, the Most High has said, “Ask those who know about the heavenly Books if you do not know about this.”’’ (16:43)

 11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ وَجَدْتُ عِلْمَ النَّاسِ كُلَّهُ فِي أَرْبَعٍ أَوَّلُهَا أَنْ تَعْرِفَ رَبَّكَ وَالثَّانِي أَنْ تَعْرِفَ مَا صَنَعَ بِكَ وَالثَّالِثُ أَنْ تَعْرِفَ مَا أَرَادَ مِنْكَ وَالرَّابِعُ أَنْ تَعْرِفَ مَا يُخْرِجُكَ مِنْ دِينِكَ.

 11. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Sufyan ibn ‘Uyaynah who has said the following. “(Imam) abu ‘Abdallah (a.s.) who said, ‘I have found all the knowledge of people in four categories: (a) The knowledge that would teach you about your Lord. (b) The knowledge that would teach you what the Lord has done for you. (c) The knowledge that would teach you what the Lord wants from you. (d) The knowledge that would teach you what destroys your religion.’”

 12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا حَقُّ الله عَلَى خَلْقِهِ فَقَالَ أَنْ يَقُولُوا مَا يَعْلَمُونَ وَيَكُفُّوا عَمَّا لا يَعْلَمُونَ فَإِذَا فَعَلُوا ذَلِكَ فَقَدْ أَدَّوْا إِلَى الله حَقَّهُ.

 12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who said: I said to Abi Abdillah (as): "What is the right of Allah over His creation?" He replied: "That they should only say that which they know and should remain silent over that which they do not know, so if they were to do that then they have fulfilled the right of Allah."

 13ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ الْعِجْلِيِّ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ اعْرِفُوا مَنَازِلَ النَّاسِ عَلَى قَدْرِ رِوَايَتِهِمْ عَنَّا.

 13. Muhammad ibn al-Hassan from Sahl ibn Ziyad from ibn Sinan from Muhammad ibn Marwan al-‘Ijli from Ali ibn Hanzala who has said the following. “(Imam) abu ‘Abdallah (a.s.), said, ‘Note the position of the people from the degree of their narration of Hadith from us.’”

 14ـ الْحُسَيْنُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْغَلابِيِّ عَنِ ابْنِ عَائِشَةَ الْبَصْرِيِّ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ فِي بَعْضِ خُطَبِهِ أَيُّهَا النَّاسُ اعْلَمُوا أَنَّهُ لَيْسَ بِعَاقِلٍ مَنِ انْزَعَجَ مِنْ قَوْلِ الزُّورِ فِيهِ وَلا بِحَكِيمٍ مَنْ رَضِيَ بِثَنَاءِ الْجَاهِلِ عَلَيْهِ النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ وَقَدْرُ كُلِّ امْرِئٍ مَا يُحْسِنُ فَتَكَلَّمُوا فِي الْعِلْمِ تَبَيَّنْ أَقْدَارُكُمْ.

 14. Al-Husayn ibn al-Hassan has narrated from Muhammad ibn Zakariyya al-Ghalibi from ibn ‘A’isha al-Basri in a marfu‘ manner (rafa’ahu), that Amir al-Mu’minin (a.s.) has said in certain parts of his sermons, ‘O people, know that there is no man of intelligence who would become disappointed for a lie spoken about him. There is no man of wisdom who would become pleased with the praises of ignorant people of him. People are children of what they do best and the value of a man is what he does best. Speak knowledge, it will manifest your value.’

 15ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ وَعِنْدَهُ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ عُثْمَانُ الاعْمَى وَهُوَ يَقُولُ إِنَّ الْحَسَنَ الْبَصْرِيَّ يَزْعُمُ أَنَّ الَّذِينَ يَكْتُمُونَ الْعِلْمَ يُؤْذِي رِيحُ بُطُونِهِمْ أَهْلَ النَّارِ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَهَلَكَ إِذَنْ مُؤْمِنُ آلِ فِرْعَوْنَ مَا زَالَ الْعِلْمُ مَكْتُوماً مُنْذُ بَعَثَ الله نُوحاً (عَلَيْهِ السَّلام) فَلْيَذْهَبِ الْحَسَنُ يَمِيناً وَشِمَالاً فَوَ الله مَا يُوجَدُ الْعِلْمُ إِلا هَاهُنَا.

 15. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abdallah ibn Sulayman who has said the following. ‘(Imam) abu Ja‘far (a.s.) said to a man from Basra called ‘Uthman al-A’ma who would keep saying, “Al-Hassan al-Basri believes that those who hide knowledge the bad odor from their stomach will cause suffering to the people of hell.” The Imam said, “The true believer of the people of Pharaoh is then destroyed. Knowledge from the time of Noah became veiled (s.a). Let Hassan go left and right. I swear by Allah he will not find knowledge in no other place but here with us.”

Al-Kāfi - Volume 1

Book 2, Chapter 16