136. Reason for the affirmation of the Imams (asws) (as being Proofs of Allah (azwj))

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أبى رحمه الله قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد عن صفوان بن يحيى، عن منصور بن حازم قال: قلت لابي عبد الله " ع " انى ناظرت قوما فقلت ألستم تعلمون ان رسول الله صلى الله عليه وآله هو الحجة من الله على الخلق فحين ذهب رسول الله من كان الحجة من بعده فقالوا القرآن فنظرت في القرآن فإذا هو يخاصم فيه المرجئ، والحروري والزنديق الذي لا يؤمن حتى يغلب الرجل خصمه فعرفت ان القرآن لا يكون حجة إلا بقيم فما قال فيه من شى كان حقا قلت لهم فمن قيم القرآن؟ قالوا قد كان عبد الله بن مسعود وفلان يعلم وفلان، قلت كله؟ قالوا لا فلم أجد أحدا يقال له انه يعرف ذلك كله إلا علي بن أبى طالب " ع " وإذا كان الشئ بين القوم، قال هذا لاأدرى وقال هذا لا أدرى وقال هذا لا أدرى وقال هذا أنا أدرى، فاشهد ان علي بن أبى طالب كان قيم القرآن وكانت طاعته مفروضة وكان حجة بعد رسول الله صلى الله عليه وآله على الناس كلهم وانه ما قال في القرآن فهو حق، فقال رحمك الله، فقبلت رأسه، وقلت: ان علي بن أبى طالب لم يذهب حتى ترك حجة من بعده كما ترك رسول الله صلى الله عليه وآله حجة من بعده، وان الحجة من بعد علي " ع " الحسن بن علي " ع " واشهد على الحسن بن علي " ع " انه كان الحجة وان طاعته مفترضة فقال رحمك الله فقبلت رأسه وقلت: اشهد على الحسن بن علي انه لم يذهب حتى ترك حجة من بعده كما ترك رسول الله صلى الله عليه وآله وأبوه صلى الله عليهما وان الحجة من بعد الحسن الحسين بن علي عليهما السلام وكانت طاعته مفترضة فقال رحمك الله فقبلت رأسه وقلت واشهد على الحسين ابن علي " ع " انه لم يذهب حتى ترك حجة من بعده وكان الحجة من بعده علي ابن الحسين " ع " وكانت طاعته مفترضة، فقال رحمك الله


1. My father said, ‘Sa’ad Bin Abdullah narrated to us, from Yaqoub Bin Yazeed, from Safwan Bin Yahya, from Mansour Bin Hazim who said, ‘I said to Abu Abdullah (asws), ‘I looked at a group of people, so I said, ‘Are you all not knowing that Rasool-Allah (saww), he (saww) is the Proof from Allah (azwj) over His (azwj) creatures. So when Rasool-Allah (saww) went away, who was the Proof from after him (saww)?’ So they said, ‘The Quran’. So I looked into the Quran, so it is that with regards to which the Murjiites, and the Harouriya, and the Zindeeq (Atheists) are disputing, and they do not believe until the man who is disputing, overcomes. So I recognised that the Quran cannot become a Proof except with a caretaker for it, so that whatever he would say with regards to anything in it, it would be true. I said to them, ‘So who is the caretaker of the Quran?’ They said, ‘Abdullah Bin Masoud used to know, and so and so (also) knew, and so and so’. I said, ‘(They knew) all of it?’ They said, ‘No. We did not find anyone who said that he knew all of that except for Ali (asws) Bin Abu Talib (asws). So when there used to be something in between the people, this one said, ‘I don’t know’, and this one said, ‘I don’t know’, and this one (Ali (asws)) said, ‘I do know’. So I testified that Ali (asws) in Abu Talib (asws) was the caretaker of the Quran, and that obedience to him (asws) was Obligatory, and he (asws) was the Proof after Rasool-Allah (saww) upon the people, all of them, and whatever he (asws) said with regards to the Quran, so it is truth’. So he (asws) (the Imam (asws)) said: ‘May Allah (azwj) have Mercy on you’. So I kissed his (asws) forehead and said, ‘Ali (asws) Bin Abu Talib (asws) did not go away until he (asws) left a Proof from after him (asws), just as Rasool-Allah (saww) left a Proof from after him (saww), and that the Proof from after Ali (asws), is Al-Hassan (asws) Bin Ali (asws), and that I testify upon Al-Hassan (asws) Bin Ali (asws) that he (asws) was the Proof, and that obedience to him (asws) was Obligatory’. So he (asws) (the Imam (asws)) said: ‘May Allah (azwj) have Mercy on you’. So I kissed his (asws) forehead and said, ‘I testify that Al-Hassan (asws) Bin Ali (asws) did not go away until he (asws) left a Proof from after him (asws) just as Rasool-Allah (saww) and his (asws) father (asws) had left, and that the Proof from after Al-Hassan (asws), is Al-Husayn (asws) Bin Ali (asws), and that obedience to him (asws) was Obligatory’. He (asws) said: ‘May Allah (azwj) have Mercy on you’. So I kissed his (asws) forehead, and said, ‘And I testify that Al-Husayn (asws) Bin Ali (asws) did not go away until he (asws) left a Proof from after him (asws) and that the Proof from after him (asws) was Ali (asws)




Bin Al-Husayn (asws), and that obedience to him (asws) was Obligatory’. So he (asws) (the Imam (asws)) said: ‘May Allah (azwj) have Mercy on you’. فقبلت رأسه وقلت أشهد على علي بن الحسين انه لم يذهب حتى ترك حجة من بعده وان الحجة من بعده محمد بن على أبو جعفر وكانت طاعته مفترضة فقال رحمك الله قلت اصلحك الله اعطني رأسك فقبلت رأسه فضحك فقلت اصلحك الله قد علمت ان أباك لم يذهب حتى ترك حجة من بعده كما ترك أبوه فاشهد بالله إنك أنت الحجة من بعده وان طاعتك مفترضة، فقال: كف رحمك الله، قلت: اعطني رأسك اقبله فضحك، قال: سلنى عما شئت فلا انكرك بعد اليوم ابدا.


2. So I kissed his (asws) forehead and said, ‘I testify that Ali (asws) Bin Al-Husayn (asws) did not go away until he (asws) left a Proof from after him (asws), and that the Proof from after him (asws) was Muhammad (asws) Bin Ali (asws) Abu Ja’far (asws), and that obedience to him (asws) was Obligatory’. So he (asws) (the Imam (asws)) said: ‘May Allah (azwj) have Mercy on you’. I said, ‘May Allah (azwj) Keep you (asws) well! Give me your (asws) forehead’. So I kissed his (asws) forehead. So he (asws) smiled. So I said, ‘May Allah (azwj) Keep you (asws) well! You (asws) know that your (asws) father (asws) did not go away until he (asws) had left a Proof from after him (asws), just as his (asws) father had left. So I testify that you (asws) are the Proof from after him (asws), and that obedience to you (asws) is Obligatory’. So he (asws) (the Imam (asws)) said: ‘Restrain (yourself)! May Allah (azwj) have Mercy on you’. I said, ‘Give me your (asws) forehead, so that I can kiss it’. So he (asws) smiled, and said: ‘Ask me (asws) about whatever you so like to, so I (asws) will not deny you after today, ever’.




أبى رحمه الله قال: حدثنا سعد بن عبد الله قال: حدثنا ابراهيم بن هاشم قال: حدثنا اسماعيل بن مرار قال: حدثنى يونس بن عبد الرحمان، عن يونس بن يعقوب قال: كان عند أبى عبد الله " ع " جماعة من أصحابه فيهم: حمران بن أعين، ومؤمن الطاق، وهشام بن سالم، والطيار، وجماعة من أصحابه فيهم: هشام بن الحكم وهو شاب، فقال أبو عبد الله يا هشام قال: لبيك يابن رسول الله، قال: ألا تخبرني كيف صنعت بعمرو بن عبيد وكيف سألته؟ قال هشام: جعلت فداك يابن رسول الله انى اجلك واستحييك ولا يعمل لساني بين يديك فقال أبو عبد الله " ع " إذا امرتكم بشئ فافعلوه. قال هشام: بلغني ماكان فيه عمرو بن عبيد وجلوسه في مسجد البصرة وعظم ذلك علي فخرجت إليه ودخلت البصرة يوم الجمعة فاتيت مسجد البصرة فإذا أنا بحلقة كبيرة وإذا انا بعمرو بن عبيد وعليه شملة سوداء متزر بها من صوف وشملة مرتد بها والناس يسألونه فاستفرجت الناس فافرجوا لي ثم قعدت في آخر القوم على ركبتي ثم قلت: أيها العالم انارجل غريب تأذن لي فاسألك عن مسأله؟ فقال نعم، قلت له: اولك عين يا بنى أي شئ هذا من السؤال وشئ تراه كيف تسأل عنه فقلت هكذا مسألتي فقال يا بنى سل وان كانت مسألتك حمقاء قلت أجبني فيها قال: فقال لي سل قال: قلت ألك عين قال نعم قال قلت فما ترى بها قال ارى بها الالوان والاشخاص قال: قلت فلك أنف قال نعم قلت فما تصنع به قال اشم به الرائحة قال: قلت ألك فم قال نعم قال: قلت فما تصنع به قال أعرف به المطاعم على اختلافها قال: قلت ألك لسان قال نعم قلت فما تصنع به قال اتكلم به قال: قلت ألك اذن قال نعم قال: قلت فما تصنع بها قال اسمع بها الاصوات قال قلت ألك يدان قال نعم قال: قلت فما تصنع بهما قال أبطش بهما واعرف بهما اللين من الخشن قال: قلت ألك رجلان قال نعم قال: قلت فما تصنع بهما قال انتقل بهما من مكان إلى مكان قال: قلت ألك قلب قال نعم قال: قلت فما تصنع به قال اميز به كلما ورد على هذه الجوارح قال: قلت أفليس في هذه الجوارح غنى عن القلب قال لا، قلت: وكيف ذلك وهي صحيحة سليمة قال يا بنى إن الجوارح إذا شكت في شئ شمته أو رأته أو ذاقته أو سمعته ردته إلى القلب فيستيقن اليقين ويبطل الشك قال: قلت فانما اقام الله القلب لشك الجوارح قال نعم قال: قلت فلابد من القلب وإلا لم تستيقن الجوارح قال نعم قال قلت له يا أبا مروان ان الله لم يترك جوارحك حتى جعل لها إماما يصحح لها الصحيح وتتيقن به ما شككت فيه ويترك هذا الخلق كلهم في حيرتهم وشكهم واختلافهم لا يقيم لهم إماما يردون إليه شكهم وحيرتهم ويقيم لك إماما لجوارحك ترد إليه حيرتك وشكك قال فسكت، ولم يقل لي شيئا قال ثم التفت إلي فقال: أنت هشام فقلت لا فقال لي بالله ألست هو فقلت لا فقال أمن جلسائه قلت لا، قال فمن أين انت؟ قلت من أهل الكوفة قال: فإذا انت هو قال ثم ضمنى إليه واقعدني في مجلسه وزال عن مجلسه وما نطق حتى قمت: فضحك أبو عبد الله " ع " ثم قال يا هشام من علمك هذا؟ قال: فقلت يابن رسول الله جرى على لساني، قال يا هشام هذا والله مكتوب في صحف إبراهيم وموسى.


3. My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ibrahim Bin Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from Yunus Bin Yaqoub who said, ‘In the presence of Abu Abdullah (asws), there was group of his (asws) companions. Among them were – Hamran Bin Ayn, and Momin Al-Taaq, and Hisham Bin Saalim, and Al-Tayaar, and a (another) group of his (asws) companions among who was Hisham Bin Al-Hakam, and he was a youth. So Abu Abdullah (asws) said: ‘O Hisham!’ He said, ‘At your service, O son (asws) of Rasool-Allah (saww)! He (asws) said: ‘Will you not inform me (asws) how you dealt with Amro Bin Ubeyd, and how you asked him?’ Hisham said, ‘May I be sacrificed for you (asws), O son (asws) Rasool-Allah (saww)! I am all for you (asws), but I was embarrassed from you (asws) and my tongue does not work in front of you (asws)’. So Abu Abdullah (asws) said: ‘When I (asws) order you for something, so do it’. Hisham said, ‘(The news) reached me that Amro Bin Ubeyd and his gathering were in Masjid Al-Basra, and that was grievous upon me. So I went out to him and entered Al-Basra on the day of Friday. So I came up to Masjid Al-Basra, and there was a large circle, and upon him was a black woollen gown, and black trousers, and the people were asking him. I asked the people to make way for me, so they made a way for me. Then I seated myself upon my knees at the end of the people. Then I said, ‘O you scholar! I am a stranger. Do you permit me so that I can ask you a question?’ So he said, ‘Yes’. I said to him, ‘Have you got eyes?’ So he said, ‘O my son! Which thing is this, from the questions, and it is a thing you can see it, how come you are questioning about it?’ So I said, ‘My question is like this’. So he said, ‘O my son! Ask, even though your question is foolish’. I said, ‘Answer me with regards to it’. So he said, ‘Ask’. He (Hisham) said, ‘I said, ‘Do you have eyes?’ He said, ‘Yes’. I said, ‘So what do you see with these?’ He said, ‘I see the colours and the persons with these’. I said, ‘Do you have a nose?’ He said, ‘Yes’. I said, ‘So what do you do with it?’ He said, ‘I smell the fragrances with it’. I said, ‘Do you have a mouth?’ He said, ‘Yes’. I said, ‘So what do you do with it?’ He said, ‘I recognise the food upon its varieties’. I said, ‘Do you have a tongue?’ He said, ‘Yes’. I said, ‘What do you do with it?’ He said, ‘I speak by it’. I said, ‘Do you have ears?’ He said, ‘Yes’. I said, ‘So what do you do with these?’ He said, ‘I hear the sounds with these’. I said, ‘Do you have two hands?’ He said, ‘Yes’. I said, ‘So what do you do with these two?’ He said, ‘I differentiate the soft and the harsh from these two’. I said, ‘Do you have two feet?’ He said, ‘Yes’. I said, ‘So what do you do with these two’. He said, ‘I move from a place to a place with these two’. I said, ‘Do you have a heart?’ He said, ‘Yes’. I said, ‘So what do you do with it?’ He said, ‘I differentiate by it, everything which these body parts refer to me’. I said, ‘So, are these body parts not needless of heart?’ He said, ‘No’. I said, ‘And how can that be, and it is true and sound’. He said, ‘O my son! The body parts, if there is any doubt regarding something I smell, or see, or taste, or hear, it gets referred to the heart, so it gives it certainty and invalidates the doubt’. I said, ‘So, it looks like Allah (azwj) has Established the heart (to invalidate) the doubts of the body parts’. He said, ‘Yes’. I said, ‘Thus, it is inevitable for the heart to be there, otherwise the body parts would not achieve certainty’. He said, ‘Yes’. I said to him, ‘O Abu Marwan! Allah (azwj) has not Left the body parts until He (azwj) Made an Imam to correct these and certainty can be achieved by it from what is doubtful, and He (azwj) would Leave this creation, all of them, in their confusion, and their doubts, and their differing, and would not Establish an Imam (asws) for them, for they to refer their doubts, and their confusions, and He (azwj) has Established an Imam for your body parts for your to refer your confusion, and your doubt?’ He was silent, and did not say anything to me’. He (Hisham) said, ‘Then he turned towards me, so he said, ‘Are you Hisham?’ So I said, ‘No’. So he said, so me, ‘Swear by Allah (azwj) that you are not him?’ So I said, ‘No’. So he said, ‘Are you from those who sit with him?’ I said, ‘No’. He said, ‘So, where are you from?’ I said, ‘From the people of Al-Kufa’. He said, ‘So then, you are him’. Then he embraced me, and made me to be seated in his seat, and moved away from his seat, and did not speak until he arose and left’. So, Abu Abdullah (asws) smiled, then said: ‘O Hisham! Who has taught you this?’ He said, ‘I said, ‘O son (asws) of Rasool-Allah (saww)! It flowed upon my tongue’. He (asws) said: ‘O Hisham! By Allah (azwj)! This is written in the Parchments of Ibrahim (as) and Musa (as)’.