70. The reason for the bitterness in the two ears, and the sweetness in the two lips, and the salinity in the two eyes, and the cold in the nose

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أبى رحمه الله: قال حدثنا محمد بن يحيى قال: حدثنا محمد بن أحمد بن إبراهيم بن هاشم، عن احمد بن عبد الله العقيلي القرشي، عن عيسى بن عبد الله القرشي رفع الحديث قال: دخل أبو حنيفة على أبى عبد الله عليه السلام فقال له: يا أبا حنيفة بلغني انك تقيس، قال: نعم أنا أقيس، قال: لا تقس فإن أول من قاس إبليس حين قال: خلقتني من نار وخلقته من طين، فقاس مابين النار و الطين، ولو قاس نورية آدم بنورية النار عرف الفضل ما بين النورين وصفاء أحدهما على الآخر، ولكن قس لي رأسك إخبرنى عن اذنيك مالهما مرتان؟ قال: لا أدري، قال: فانت لا تحسن ان تقيس رأسك، فكيف تقيس الحلال والحرام قال: يابن رسول الله اخبرني ما هو؟ قال ان الله عز وجل: جعل الاذنين مرتين لئلا يدخلهما شئ إلا مات، ولولا ذلك لقتل ابن آدم الهوام وجعل الشفتين عذبتين ليجد ابن آدم طعم الحلو والمر، وجعل العينين مالحتين لانهما شحمتان، ولولا ملوحتهما لذابتا، وجعل الانف باردا سائلا لئلا يدع في الرأس داء إلا أخرجه ولولا ذلك لثقل الدماغ وتدود.


1. My father said, ‘Muhammad Bin Yahya narrated to us, from Muhammad Bin Ahmad Bin Ibrahim Bin Hashim, from Ahmad Bin Abdullah Al Aqeel Al Qarshy, from Isa Bin Abdullah Al Qarshy, raising the Hadeeth, said, ‘Abu Haneefa came over to Abu Abdullah (a.s.), so he (a.s.) said to him: ‘O Abu Haneefa! It has reached me (a.s.) that you are analogising?’ He said, ‘Yes, I do analogise’. He (a.s.) said: ‘Do not analogise, for the first one who analogised was Iblees when he said, ‘[7:12] You have Created me of fire, while him You Created of clay’. He thus analogised between the fire and the clay, and had he compared the radiance of Adam (as) with the radiance of the fire, he would have recognised that merit of what was in between the two radiances, and the purity of one over the other. But, analogise for me about your head and inform me (a.s.) about your two ears, why is there bitterness for these two?’ He said, ‘I do not know’. He (a.s.) said: ‘So, if you are not good at analogising about your head, so how can you analogise about the Permissible and the Prohibited?’ He said, ‘O son (a.s.) of Rasool-Allah (saww)! Inform me, what is it?’ He (a.s.) said: ‘Allah (azwj) Mighty and Majestic Made the two ears to be with bitterness (inside these), so that nothing would enter into these except that it would die, and had it not been for that, the insects would have killed the son of Adam (as). And He (azwj) Made the two lips to be sweet so that he can taste the sweet and the sour, and Made the two eyes with salinity because these two need to be lubricated, and had it not been for that, these would both melt away, and Made the nose to flow with cold liquid, that there would not be an illness in the head except that it would exit via it, and had it not been for that, the brain would have been heavy, and there would be illness’.




حدثنا أحمد بن الحسن القطان قال: حدثنا عبد الرحمان بن أبى حاتم قال: حدثنا أبو زرعة قال: حدثنا هشام بن عمار قال: حدثنا محمد بن عبد الله القرشي، عن ابن شبرمة قال: دخلت أنا وأبو حنيفة على جعفر بن محمد عليهما السلام فقال لابي حنيفة: اتق الله ولا تقس الدين برأيك، فإن أول من قاس إبليس، أمره الله عز وجل بالسجود لآدم فقال: انا خير منه خلقتني من نار وخلقته من طين، ثم قال: أتحسن ان تقيس رأسك من بدنك؟ قال: لا، قال جعفر عليه السلام: فاخبرني لاي شئ جعل الله الملوحة في العينين والمرارة في الاذنين والماء المنتن في المنخرين والعذوبة في الشفتين، قال: لا أدري، قال جعفر عليه السلام لان الله تبارك وتعالى خلق العينين فجعلهما شحمتين وجعل الملوحة فيهما منا منه على ابن آدم، ولولا ذلك لذابتا وجعل الاذنين مرتين ولولا ذلك لهجمت الدواب واكلت دماغه، وجعل الماء في المنخرين ليصعد منه النفس وينزل، ويجد منه الريح الطيبة من الخبيثة، وجعل العذوبة في الشفتين ليجد ابن آدم لذة مطعمه ومشربه، ثم قال جعفر عليه السلام لابي حنيفة: أخبرني عن كلمة أولها شرك وآخرها إيمان؟ قال لا أدري، قال هي كلمة: لا إله إلا الله، لو قال لا إله: كان شرك، ولو قال: إلا الله كان إيمان، ثم قال جعفر " ع ": ويحك أيهما أعظم قتل النفس أو الزنا؟ قال قتل النفس، قال فإن الله عز وجل قد قبل في قتل النفس شاهدين ولم يقبل في الزنا إلا أربعة، ثم قال " ع ": أيهما أعظم الصلاة أم الصوم قال الصلاة، قال فما بال الحايض تقضي الصيام ولا تقضي الصلاة فكيف يقوم لك القياس، فاتق الله ولا تقس.


2. Ahmad Bin Al Hassan Al Qatan narrated to us, from Abdul Rahman Bin Abu Hatim, from Abu Zara’at, from Hisham Bin Amaar, from Muhammad Bin Abdullah Al Qarshy, from Ibn Shabrama who said, ‘I and Abu Haneefa came over to Ja’far (a.s.) Bin Muhammad (a.s.). So he (a.s.) said to Abu Haneefa: ‘Fear Allah (azwj) and do not analogise the Religion with your opinion, for the first one to analogise was Iblees. Allah (azwj) Mighty and Majestic Commanded him (la) to Prostrate to Adam (as), so he (la) said, ‘[7:12] He said: I am better than he is: You have Created me of fire, while him You created of clay’. Then he (a.s.) said: ‘Are you good at analogising your head from your body?’ He said, ‘No’. Ja’far (a.s.) said: ‘So inform me (a.s.), for which reason did Allah (azwj) Make the saltiness to be in the two eyes, and the bitterness to be in the two ears, and the stinking water to be in the two nostrils, and the sweetness to be in the two lips?’ He said, ‘I do not know’. Ja’far (a.s.) said: ‘Because Allah (azwj) Blessed and High Created the two eyes, so He (azwj) Made the two of these to be lubricated, and Made the salinity in these two as a Favour upon the son of Adam (as), and had it not been for that, they would have melted; and Made the two ears to be with bitterness, and had it not been for that, the insects of the earth would have entered into these and eaten his brain; and Made the water to be in the two nostrils from the breaths to ascend and descend, and for discerning the wind from it, the aromatic from the pungent; and Made the sweetness to be in the two lips for the son of Adam (as) to taste the pleasure of his food and his water’. Then Ja’far (a.s.) said to Abu Haneefa: ‘Inform me (a.s.) about the term, the beginning of which is association (Shirk) and the end of it is belief?’ He said: ‘I do not know’. He (a.s.) said: ‘It is the term, ‘There is not god except for Allah (azwj)’ – if you were to say, There is no God’ it would constitute association (shirk), and if you were to say, ‘Except Allah (azwj)’, it would constitute belief’. Then Ja’far (a.s.) said: ‘Woe be unto you! Which of the two is more grievous, killing the soul or adultery?’ He said, ‘Killing the soul’. He (a.s.) said: ‘But Allah (azwj) Mighty and Majestic has Accepted two testimonies with regards to the killing of the soul, and does not Accept for the adultery except for four’. Then he (a.s.) said: ‘Which of the two is greater, the Prayer or the Fast?’ He said, ‘The Prayer’. He (a.s.) said: ‘So what about the menstruating woman who has to fulfil (pay back) the (missed) Fasts, and does not have to fulfil the (missed) Prayer? So how can the analogy stand for you. Therefore, fear Allah (azwj) and do not analogise’.




أبى رحمه الله قال: حدثنا سعد بن عبد الله، عن احمد بن أبى عبد الله البرقى، عن محمد بن علي عن عيسى بن عبد الله القرشي – رفعه قال: دخل أبو حنيفة على أبى عبد الله عليه السلام فقال له يا أبا حنيفة بلغني انك تقيس، قال: نعم أنا أقيس، فقال ويلك لا تقس، ان أول من قاس إبليس، قال خلقتني من نار وخلقته من طين، قاس ما بين النار والطين ولو قاس نورية آدم بنور النار عرف فضل ما بين النورين وصفاء أحدهما على الآخر، ولكن قس لي رأسك من جسدك اخبرني عن أذنيك مالهما مرتان، وعن عينيك مالهما مالحتان، وعن شفيتك مالهما عذبتان، وعن أنفك ماله بارد. فقال: لا أدري، فقال له أنت لا تحسن ان تقيس رأسك فيكيف تقيس الحلال والحرام؟ فقال يا بن رسول الله اخبرني كيف ذلك؟ فقال ان الله تبارك وتعالى جعل الاذنين مرتين لئلا يدخلهما شئ إلا مات ولو لا ذلك لقتلت الدواب ابن آدم، وجعل العينين مالحتين لانهما شحمتان ولولا ملوحتهما لذابتا، وجعل الشفتين عذبتين ليجد ابن آدم طعم الحلو والمر، وجعل الانف باردا سايلا لئلا يدع في الرأس داء إلا أخرجه ولو لا ذلك لثقل الدماغ وتدود. قال أحمد بن أبى عبد الله، وروى بعضهم: انه قال في الاذنين لامتناعهما من العلاج، وقال في موضع ذكر الشفتين الريق فا عذب الريق ليميز به بين الطعام والشراب، وقال في ذكر الانف لولا برد ما في الانف وامساكه الدماغ لسال الدماغ من حرارته.


3. My father said, ‘Sa’ad Bin Abdullah narrated to us, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali, from Isa Bin Abdullah Al Qarshy – raising it, said, ‘Abu Haneefa came over to Abu Abdullah (a.s.), so he (a.s.) said to him: ‘O Abu Haneefa, it has reached me (a.s.) that you analogise?’ He said, ‘Yes, I do analogise’. So he (a.s.) said: ‘Woe be unto you! Do not analogise. The first one to analogise was Iblees. ‘[7:12] He said: I am better than he is: You have Created me of fire, while him You created of clay’. He analogised in what is between the fire and the clay, and had he compared the radiance of Adam (as) with the radiance of the fire, he would have recognised the merit of what is between the two radiances, and the purity of one of the two over the other. But, analogise your head for me (a.s.), from your body. Inform me (a.s.) about your ears, why is there bitterness for the two of them, and about your eyes, why is there salinity for the two of them, and about your lips, why is there sweetness for the two of them, and about your nose, why is there cold for it?’ So he said, ‘I do not know’. So he (a.s.) said to him: ‘You are not good at analogising your head, so how can you analogise about the Permissible and the Prohibited?’ So he said, ‘O son (a.s.) of Rasool-Allah (saww)! Inform me, how is that?’ So he (a.s.) said: ‘Allah (azwj) Blessed and High Made the two ears to be with bitterness so that nothing would enter into it except that it would die, and had it not been for that, the insects would have killed the son of Adam (as); and Made the two eyes to be with salinity, because these two need to be lubricated, and had it not been for the salinity, they would have melted; and Made the two lips to be with sweetness so that the son of Adam (as) would find the food to be sweet and sour; and Made the nose with flowing liquid so that there would not be an illness in the head except that it would come out, and had it not been for that, the brain would be heavy and with illness’. Ahmad Bin Abu Abdullah said, ‘And some of them have reported that he (a.s.) said with regards to the two ears: ‘There is no willingness for the treatment’. And he (a.s.) said regarding a subject matter mentioning the two lips: ‘The saliva is for discerning between the food and the drink’. And he (a.s.) said with regards to the mention of the nose: ‘Had it not been for the cold and what flows from it, or else the brain would melt from the overheating’.




وقال احمد بن أبى عبد الله، وروا معاذ بن عبد الله، عن بشير بن يحيى العامري، عن ابن أبى ليلى قال: دخلت أنا والنعمان على جعفر بن محمد فرحب بنا وقال: يابن أبى ليلى من هذا الرجل؟ قلت جعلت فداك هذا رجل من أهل الكوفة له رأى ونظر ونقاد، قال فلعله الذي يقيس الاشياء برأيه، ثم قال له يا نعمان هل تحسن تقيس رأسك؟ قال لا، قال فما أراك تحسن تقيس شيئا ولا تهتدي إلا من عند غيرك فهل عرفت مما الملوحة في العينين، والمرارة في الاذنين، والبرودة في المنخرين، والعذوبة في الفم؟ قال لا، قال فهل عرفت كلمة أولها كفر وآخرها إيمان؟ قال لا، قال ابن أبى ليلى، فقلت جعلت فداك لا تدعنا في عمى مما وصفت لنا، قال نعم حدثني أبى عن آبائه، ان رسول الله صلى صلى الله عليه وآله قال: ان الله تبارك وتعالى خلق عيني ابن آدم على شحمتين، فجعل فيها الملوحة ولولا ذلك لذابتا ولم يقع فيهما شئ من القذى إلا أذابهما، والملوحة تلفظ ما يقع في العينين من القذى وجعل المرارة في الاذنين حجابا للدماغ فليس من دابة تقع في الاذنين إلا التمست الخروج، ولو لا ذلك لوصلت إلى الدماغ، وجعل البرودة في المنخرين حجابا للدماغ، ولولا ذلك لسال الدماغ، وجعل الله العذوبة في الفم منا من الله على ابن آدم ليجد لذة الطعام والشراب، وأما كلمة أولها كفر وآخرها إيمان فقول: لا إله إلا الله، أولها كفرو آخرها إيمان. ثم قال: يا نعمان إياك والقياس فإن أبى حدثني، عن آبائه، ان رسول الله صلى الله عليه وآله قال: من قاس شيئا من الدين برأيه قرنه الله مع إبليس في النار، فإنه أول من قاس حين قال: خلقتني من نار وخلقته من طين، فدعوا الرأي والقياس، وما قال قوم ليس له في دين الله برهان فان دين الله لم يوضع بالآراء والمقاييس.


4. And Ahmad Bin Abu Abdullah, from Ma’az Bin Abdullah, from Basheer Bin Yahya Al Aamiri, from Ibn Abu Layli who said, ‘I and Al-No’man (Abu Haneefa) came over to Ja’far Bin Muhammad (a.s.). So he (a.s.) welcome us and said: ‘O Ibn Abu Layli! Who is this man?’ I said, ‘May I be sacrificed for you (a.s.)! This is a man from the people of Al-Kufa. For him is an opinion, and consideration, and the helm (of the people)’. He (a.s.) said: ‘Perhaps he is the one who analogises the things by his opinion’. Then he (a.s.) said: ‘O No’man! Are you good at analogising your own head?’ He said, ‘No!’ He (a.s.) said: ‘So what I (a.s.) see is that you are not good at analogising anything, nor are you rightly guided unless from the presence of someone other than you. So, do you know from what (reason) is the salinity in the two eyes, and the bitterness in the two ears, and the coldness in the two nostrils, and the sweetness in the mouth?’ He said, ‘No’. He (a.s.) said: ‘So, do you know the term, the beginning of it is infidelity, and the end of it is belief?’ He said, ‘No’. Ibn Abu Layli said, ‘So I said, ‘May I be sacrificed for you (a.s.)! Do not leave us in blindness from that and described it for us’. He (a.s.) said: ‘Yes. My (a.s.) father (a.s.) narrated to me (a.s.), from his (a.s.) forefathers (a.s.), that Rasool-Allah (saww) said: ‘Allah (azwj) Blessed and High Created the eyes of the son of Adam (as) upon the lubricants, so He (azwj) Made the salinity to be therein, and had it not been for that, they would both melt away, and there would not occur in them anything from the speck except that it would hurt the two eyes, and it is the salinity which makes the speck to flow away. And He (azwj) made the bitterness to be in the two ears as a veil for the brain. Thus, there is none from an insect which occurs in the two ears except that it seeks to exit from these, and had it not been for that, the brain would have melted. And He (azwj) Made the sweetness to be in the mouth as a Favour from Allah (azwj) from the son of Adam (as) for him to taste the pleasures of the food and the drink. And as for the term, the beginning of which is infidelity and the end of it is belief, so these are the words, ‘There is no god except for Allah (azwj)’ – the beginning of it is infidelity, and the end part of it is belief’. Then he (a.s.) said: ‘O No’man! Beware of the analogy, for my (a.s.) father (a.s.) narrated to me (a.s.), from his (a.s.) forefathers (a.s.) that Rasool-Allah (saww) said: ‘The one who analogises anything from the Religion by his opinion, Allah (azwj) would Pair him with Iblees (la) in the Fire, for he (la) was the first one to analogise when he (la) said ‘[7:12] You have Created me of fire, while him You created of clay’. Therefore, leave the opinion and the analogy, and what the people are saying, those who have not evidence regarding the Religion of Allah (azwj). Thus, the Religion of Allah (azwj) cannot be manifested by the opinion and the analogies’.




حدثنا أبى ومحمد بن الحسن رحمهما الله، قال: حدثنا سعد بن عبد الله قال: حدثنا احمد بن أبى عبد الله البرقى قال: حدثنا أبو زهير بن شبيب بن أنس عن بعض أصحابه، عن أبى عبد الله عليه السلام قال: كنت عند أبي عبد الله عليه السلام إذ دخل عليه غلام من كندة فاستفتاه في مسألة، فافتاه فيها، فعرفت الغلام والمسألة فقدمت الكوفة، فدخلت على أبى حنيفة فإذا ذاك الغلام بعينه يستفتيه في تلك المسألة بعينها، فافتاه فيها بخلاف ما أفتاه أبو عبد الله " ع " فقمت إليه فقلت ويلك يا أبا حنيفة انى كنت العام حاجا فاتيت أبا عبد الله " ع " مسلما عليه فوجدت هذا الغلام يستفتيه في هذه المسألة بعينها فافتاه بخلاف ما أفتيته، فقال وما يعلم جعفر بن محمد أنا أعلم منه، أنا لقيت الرجال وسمعت من أفواههم، وجعفر ابن محمد صحفي أخذ العلم من الكتب! فقلت في نفسي والله لاحجن ولو حبوا. قال فكنت في طلب حجة، فجاءتني حجة فحججت، فاتيت أبا عبد الله عليه السلام فحكيت له الكلام فضحك ثم قال: أما في قوله انى رجل صحفي فقد صدق قرأت صحف آبائى ابراهيم وموسى، فقلت ومن له بمثل تلك الصحف، قال فما لبثت ان طرق الباب طارق وكان عنده جماعة من اصحابه فقال الغلام انظر من ذا فرجع الغلام فقال أبو حنيفة، قال ادخله فدخل فسلم على أبى عبد الله " ع " فرد عليه ثم قال أصلحك الله اتأذن في القعود؟ فاقبل على أصحابه يحدثهم ولم يلتفت إليه ثم قال الثانية والثالثة فلم يلتفت إليه فجلس أبو حنيفة من غير إذنه، فلما علم انه قد جلس التفت إليه فقال: اين أبو حنيفة؟ فقيل هو ذا أصلحك الله، فقال أنت فقيه أهل العراق؟ قال نعم، قال: بما تفتيهم؟ قال: بكتاب الله وسنة نبيه صلى الله عليه وآله قال: يا أبا حنيفة تعرف كتاب الله حق معرفته وتعرف الناسخ والمنسوخ؟ قال نعم، قال: يا أبا حنيفة لقد إدعيت علما، ويلك ما جعل الله ذلك إلا عند أهل الكتاب الذين انزل عليهم، ويلك ولا هو إلا عند الخاص من ذرية نبينا صلى الله عليه وآله ما ورثك الله من كتابه حرفا فإن كنت كما تقول ولست كما تقول فاخبرني عن قول الله عز وجل: (سيروا فيها ليالى وأياما آمنين) أين ذلك من الارض؟ قال حسبه ما بين مكة والمدينة، فالتفت أبو عبد الله عليه السلام إلى أصحابه فقال: تعلمون ان الناس يقطع عليهم بين المدينة ومكة فتوخذ أموالهم ولا يؤمنون على أنفسهم ويقتلون؟ قالوا نعم، قال فسكت أبو حنيفة، فقال يا أبا حنيفة إخبرنى عن قول الله عز وجل: (ومن دخله كان آمنا) أين ذلك من الارض؟ قال: الكعبة قال أفتعلم ان الحجاج بن يوسف حين وضع المنجنيق على ابن الزبير في الكعبة فقتله كان آمنا فيها؟ قال: فسكت، ثم قال له يا أبا حنيفة، إذا ورد عليك شئ ليس في كتاب الله ولم تأت به الآثار والسنة كيف تصنع؟ فقال أصلحك الله: أقيس وأعمل فيه برأيى، قال يا أبا حنيفة: ان أول من قاس إبليس الملعون قاس على ربنا تبارك وتعالى فقال: (أنا خير منه خلقتني من نار وخلقته من طين) فسكت أبو حنيفة، فقال يا أبا حنيفة ايماأرجس البول أو الجنابة؟ فقال البول، فقال: فما بال الناس يغتسلون من الجناية ولا يغتسلون من البول؟ فسكت، فقال يا أبا حنيفة ايما أفضل الصلاة أم الصوم؟ قال الصلاة، قال: فما بال الحايض تقضى صومها ولا تقضى صلاتها؟ فسكت، فقال يا أبا حنيفة: اخبرني عن رجل كانت له أم ولد وله منها ابنة وكانت له حرة لا تلد فزارت الصبية بنت ام الولد اباها، فقام الرجل بعد فراغه من صلاة الفجر، فواقع أهله التي لا تلد وخرج إلى الحمام فأرادت الحرة أن تكيد أم الولد وابنتها عند الرجل فقامت إليها بحرارة ذلك الماء فوقعت عليها وهى نائمة، فعالجتها كما يعالج الرجل المرأة، فعقلت، أي شئ عندك فيها؟ قال: لا والله ما عندي فيها شئ، فقال يا أبا حنيفة: أخبرني عن رجل كانت له جارية فزوجها من مملوك له وغاب المملوك، فولد له من أهله مولود وولد للمملوك مولود من ام ولد له فسقط البيت على الجاريتين ومات المولى، من الوارث؟ فقال جعلت فداك: لا والله ما عندي فيها شئ، فقال أبو حنيفة: أصلحك الله ان عندنا قوما بالكوفة يزعمون انك تأمرهم بالبراءة من فلان وفلان وفلان فقال: ويلك يا أبا حنيفة لم يكن هذا، معاذ الله فقال أصلحك الله: انهم يعظمون الامر فيهما، قال: فما تأمرني؟ قال: تكتب إليهم، قال: بماذا؟ قال: تسألهم الكف عنهما، قال: لا يطيعوني، قال: بلى اصلحك الله إذا كنت أنت الكاتب وانا الرسول أطاعوني، قال يا ابا حنيفة ابيت إلا جهلا كم بيني وبين الكوفة من الفراسخ؟ قال أصلحك الله مالا يحصى فقال كم بيني وبينك؟ قال لا شئ قال أنت دخلت علي في منزلي فاستأذنت في الجلوس ثلاث مرات فلم آذن لك، فجلست بغير إذنى خلافا علي كيف يطيعوني أولئك وهم هناك وأنا هاهنا؟ قال فقبل رأسه وخرج وهو يقول: أعلم الناس ولم نره عند عالم، فقال أبو بكر الحضرمي جعلت فداك الجواب في المسألتين فقال يا أبا بكر سيروا فيها ليالي وأياما آمنين، فقال: مع قايمنا أهل البيت، وأما قوله ومن دخله كان آمنا. فمن بايعه ودخل معه ومسح على يده ودخل في عقد أصحابه كان آمنا.


5. My father and Muhammad Bin Al Hassan narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Abu Zuhayr Bin Shabeeb Bin Anas, from one of his companions, From Abu Abdullah (a.s.), (the narrator) said, ‘I was in the presence of Abu Abdullah (a.s.) when a young boy from Kinda came over. So he asked for a Verdict with regards to a question, so he (a.s.) issued a Verdict in it. So I recognised the boy and the question posed. I proceeded to Al-Kufa and went over to Abu Haneefa, and there was that very boy from Kinda, seeking a Verdict with regards to that very question. So he issued a Verdict with regards to it opposite to what Abu Abdullah (a.s.) had issued. So I stood up to him and said, ‘Woe be unto you, O Abu Haneefa! I was on Hajj this year and went over to Abu Abdullah (a.s.) to greet him (a.s.), and I found this very boy seeking a Verdict from him (a.s.) with regards to this very question, so he (a.s.) issued a Verdict opposite to what you have issued’. So he said, ‘Ja’far (a.s.) Bin Muhammad (a.s.) does not know that I am more knowledgeable than him (a.s.). I have met the men and heard from their mouths that Ja’far Bin Muhammad (a.s.) is ‘Sohafayy’ (Parchment person), taking the knowledge from the Books!’ So I said to myself, ‘By Allah (azwj)! I shall go to Hajj, even if I have to crawl all the way’. He said, ‘I was in a state of seeking the Hajj. So the Hajj (season) came up, and I performed the Hajj. Then I came over to Abu Abdullah (a.s.), and related to him (a.s.) the speech. So he (a.s.) laughed and said: ‘But, as for his words that I (a.s.) am a ‘Sohafayy’ (Parchment person), so he has spoken the truth, for I (a.s.) have read the Parchments of my (a.s.) forefather Ibrahim (as) and Musa (as)’. So I said, ‘And who (else) has the likes of these Parchments’. He (the narrator) said, ‘It was not long before there was a knock on the door, and there was a group of people in his (a.s.) presence. So he (a.s.) said: ‘O boy! Look, who that is’. So the boy returned and said, ‘Abu Haneefa’. He (a.s.) said: ‘Enter him in’. So he entered and greeted to Abu Abdullah (a.s.). So he (a.s.) returned the greeting to him. Then he said, ‘May Allah (azwj) Keep you (a.s.) well! Do you (a.s.) allow me with regards to a seating?’ So he (a.s.) faced towards his (a.s.) companions, narrating to them and did not turn towards him. Then he said for a second time, and the third, but he (a.s.) did not turn towards him. So Abu Haneefa sat down without his (a.s.) permission. So when he (a.s.) knew that he had seated, turned towards him and said: ‘Where is Abu Haneefa?’ So it was said, ‘He is that one, may Allah (azwj) Keep you (a.s.) well!’ So he (a.s.) said: ‘Are you the jurist of the people of Al-Iraq?’ He said, ‘Yes’. He (a.s.) said: ‘By what do you issue Verdicts to them?’ He said, ‘By the Book of Allah (azwj) and the Sunnah of His (azwj) Prophet (saww)’. He (a.s.) said: ‘O Abu Haneefa! Do you understand the Book of Allah (azwj) as it is its right to be understood, and do you recognise the Abrogating (Verses) and the Abrogated ones?’ He said, ‘Yes’. He (a.s.) said: ‘O Abu Haneefa, woe be unto you! You have made a claim to a Knowledge which Allah (azwj) has not Made to be with except for the People (a.s.) of the Book it was Revealed upon. And, woe be unto you! And it is not in the possession of, except for the special ones from the children (a.s.) of our Prophet (saww). Allah (azwj) has not Made you to inherit a single Letter from His (azwj) Book. So, if you were what you are saying it to be, and it is not as you are saying it to be, so inform me (a.s.) about the Words of Allah (azwj) Mighty and Majestic [34:18] Travel through them nights and days, in security, where is that, from the earth?’ He said, ‘It is what is in between Makkah and Medina’. So, Abu Abdullah (a.s.) turned towards his (a.s.) companions and said: ‘Are you all not knowing that the people get their ways cut off (by bandits) in between Al-Medina and Makkah, so their possessions get seized and they are not secure upon their own selves and they are getting killed?’ They said, ‘Yes’. He (the narrator) said, ‘Abu Haneefa remained silent’. So he (a.s.) said: ‘O Abu Haneefa! Inform me about the Words of Allah (azwj) Mighty and Majestic [3:97] and whoever enters it shall be secure, where is that, from the earth?’ He said, ‘The Kaaba’. He (a.s.) said: ‘Do you know that Al Hajjaj Bin Yusuf, when he placed the catapult upon Ibn Al Zubeyr in the Kaaba and killed him, was he safe in it?’ He (the narrator said, ‘So he was silent’. Then he (a.s.) said to him: ‘O Abu Haneefa! When something is referred to you which is neither in the Book and the Effects (Ahadeeth), and the Sunnah, how would you deal with it?’ He said, ‘May Allah (azwj) Keep you (a.s.) well! I shall analogise and work upon it with my opinion’. He (a.s.) said: ‘O Abu Haneefa! The first one to analogise was Iblees (la) the Accursed. He (la) analogised to our Lord (azwj) Blessed and High, so he (la) said: ‘[7:12] He said: I am better than he is: You have Created me of fire, while him You created of clay’. So Abu Haneefa was silent. He (a.s.) said: ‘Which one is more filthy, the urine or the semen?’ So he said, ‘The urine’. So he (a.s.) said: ‘So what is the matter that the people are bathing from the (discharge of) the semen, and are not bathing from the urination?’ So was silent. So he (a.s.) said: ‘O Abu Haneefa! Which of these two is higher, the Prayer of the Fast?’ He said, ‘The Prayer’. He (a.s.) said: ‘So what is the matter that the menstruation woman fulfills (pays back) her Fasts (laps ones) and does not fulfill her Prayers?’ So he was silent. So he (a.s.) said: ‘O Abu Haneefa! Inform me about a man whose slave girl gave birth, and from her was a daughter, and there was (also) for him a free (woman) who not had given birth. The daughter went to visit her father. The man arose, after being free from the Dawn Prayer, and spent time with his wife who was barren, and went to the bathroom. So the free woman intended to plot against the slave woman and her daughter, with the man. So she stood upon her with the heat of that water (semen), so applied it upon her whilst she was sleeping, and handled her like the man handles his wife. So she fell pregnant. Which thing is there with you with regards to it?’ He said, ‘No, by Allah (azwj)! There is nothing with me with regards to this’. So he (a.s.) said: ‘O Abu Haneefa! Inform me about a man who had a slave girl and he married her to a slave of his, and the slave was absent. So there was a birth from a wife of his, and a birth for the slave man from the slave girl of his. The house collapsed upon the two and the master died, who will inherit?’ So he said, ‘May I be sacrificed for you (a.s.)! By Allah (azwj), there is nothing with me with regards to this’. Abu Haneefa said, ‘May Allah (azwj) Keep you (a.s.) well! Amongst us are a people at Al-Kufa who are claiming that you (a.s.) have ordered them with the disavowing (Tabarra) from so and so, and so and so, and so and so’. So he (a.s.) said: ‘O Abu Haneefa, this is not the case, God Forbid’. He said, ‘May Allah (azwj) Keep you (a.s.) well! They are magnifying the matter with regards to the two of them’. He (a.s.) said: ‘What do you want me (a.s.) to do?’ He said, ‘Write to them’. He (a.s.) said: ‘With what?’ He said, ‘Asking them to refrain from (Doing Tabarra upon) those two’. He (a.s.) said: ‘They will not obey me’. He said, ‘Yes (they will), may Allah (azwj) Keep you (a.s.) well, when you (a.s.) are the writer and I am the messenger, they will comply with me’. He (a.s.) said: ‘O Abu Haneefa! Your insistence is nothing except for ignorance. How much (distance) is there between me (a.s.) and Al-Kufa, in Farsakhs?’ He said, ‘May Allah (azwj) Keep you (a.s.) well! What cannot be counted’. He (a.s.) said: ‘How much is there between me (a.s.) and you?’ He said, ‘Nothing’. He (a.s.) said: ‘You entered to be in my (a.s.) house, and asked to be seated three times. But, I (a.s.) did not permit you, so you sat down without my (a.s.) permission, in opposition to me (a.s.). How will they obey me (a.s.) and they are over there, and I (a.s.) am over here?’ He (the narrator) said, ‘He kissed his (a.s.) forehead and went out, and he was saying, ‘In the world of the people, I have not seen anyone more knowledgeable’. So Abu Bakr Al-Khazramy said, ‘May I be sacrificed for you (a.s.)! (What is) the answer with regards to the two questions?’ So he (a.s.) said: ‘O Abu Bakr! [34:18] Travel through them nights and days, in security – with our (a.s.) Al-Qaim (a.s.) of the People (a.s.) of the Household. And as for His (azwj) Words [3:97] and whoever enters it shall be secure – so the one who pledges allegiance to him (a.s.), and wipes upon his (a.s.) hand, and enters to be in the hold of his (a.s.) companions, would be secure’.




حدثنا الحسين بن أحمد، عن أبيه، عن محمد بن أحمد، قال: حدثنا أبو عبد الله الرازي، عن الحسن بن علي بن أبي حمزة، عن سفيان الحريري، عن معاذ بن بشر، عن يحيى العامري، عن ابن أبي ليلى قال: دخلت على أبي عبد الله السلام ومعى النعمان، فقال أبو عبد الله عليه السلام: من الذي معك؟ فقلت جعلت فداك هذا رجل من أهل الكوفة له نظر ونقاد ورأى يقال له النعمان، قال فلعل هذا الذي يقيس الاشياء برأيه، فقلت نعم، قال يا نعمان هل تحسن ان تقيس رأسك؟ فقال: لا، فقال: ما أراك تحسن شيئا ولا فرضك إلا من عند غيرك، فهل عرفت كلمة أولها كفر وآخرها إيمان؟ قال: لا، قال فهل عرفت ما الملوحة في العينين والمرارة في الاذنين والبرودة في المنخرين والعذوبة في الشفتين؟ قال: لا، قال ابن أبى ليلى: فقلت جعلت فداك فسر لنا جميع ما وصفت قال: حدثني أبى، عن آبائه، عن رسول الله صلى الله عليه وآله: ان الله تبارك وتعالى خلق عيني ابن آدم من شحمتين فجعل فيهما الملوحة، ولولا ذلك لذابتا، فالملوحة تلفظ ما يقع في العين من القذى وجعل المرارة في الاذنين حجابا من الدماغ، فليس من دابة تقع فيه إلا التمست الخروج، ولو لاذلك لوصلت إلى الدماغ وجعلت العذوبة في الشفتين منا من الله عزوجل على ابن آدم فيجد بذلك عذوبة الريق وطعم الطعام والشراب وجعل البرودة في المنخرين لئلا تدع في الرأس شيئا إلا أخرجته، قلت فما الكلمة التي أولها كفر وآخرها إيمان؟ قال: قول الرجل، لا إله إلا الله فأولها كفر وآخرها إيمان، ثم قال: يا نعمان، إياك والقياس، فقد حدثني أبي، عن آبائه، عن رسول الله صلى الله عليه وآله انه قال: من قاس شيئا بشئ قرنه الله عزوجل مع إبليس في النار، فإنه أول من قاس على ربه، فدع الرأى والقياس فإن الدين لم يوضع بالقياس ولا بالرأى.


6. Al Husayn Bin Ahmad narrated to us, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Al Hassan Bin Ali Bin Abu Hamza, from Sufyan Al Hureyri, from Ma’az Bin Bishr, from Yahya Al Aamiry, from IBn Abu Layli who said, ‘I came over to Abu Abdullah (a.s.) and with me was Al-No’man. So Abu Abdullah (a.s.) said: ‘Who is the one with you?’ So I said, ‘May I be sacrificed for you (a.s.)! This is a man from the people of Al-Kufa. For him is a view, and command, and an opinion. He is called Al-No’man’. He (a.s.) said: ‘Perhaps he is the one who analogises the things by his opinion’. So I said, ‘Yes’. He (a.s.) said: ‘O No’man! Are you good at analogising your head?’ So he said, ‘No’. So he (a.s.) said, ‘I (a.s.) do not see you good at (analogising) the things, not your Obligations, except from others. So, do you recognise a term, the beginning of which is infidelity and the end of it is belief?’ He said, ‘No’. He (a.s.) said: ‘So, do you recognise why is there salinity in the two eyes, and the bitterness in the two ears, and the coldness in the two nostrils, and the sweetness in the two lips?’ He said, ‘No’. Ibn Abu Layli said, ‘So I said, ‘May I be sacrificed for you (a.s.)! Explain for us the whole of what you (a.s.) have described. He (a.s.) said: ‘My (a.s.) father (a.s.) narrated to me (a.s.), from his (a.s.) forefathers (a.s.), from Rasool-Allah (saww) that: ‘Allah (azwj) Blessed and High Created the eyes of the son of Adam (as) from lubricants, and thus He (azwj) Made the salinity to be in these two, and had it not been for that, they would have melted. So, it is the salinity which clears what occurs in the eyes, from the specks (particles). And He (azwj) Made the bitterness to be in the two ears as a veil from the brain. Thus, there is none from the insect which occur in it except that it would seek for the way out, and had it not been for that, it would have arrived at the brain. And He (azwj) Made the sweetness to be in the two lips as a Favour from Allah (azwj) Mighty and Majestic upon the son of Adam (as), so he would find, by that saliva, the sweetness of the food of the meal, and the drinks. And Allah (azwj) Made the cold to be in the two nostrils, so that there would not be an illness in the head except that it would exit. I said, ‘So what is the term, the beginning of which is infidelity, and the end of it is belief?’ He (a.s.) said: ‘The words of the man, ‘There is no god except for Allah (azwj)’ – so the beginning of it is infidelity and the end of it is belief. Then he (a.s.) said: ‘O No’man! Beware of the analogy, for my (a.s.) father (a.s.) narrated to me (a.s.), from his (a.s.) forefathers (a.s.), from Rasool-Allah (saww) having said: ‘The one who analogises a thing with a thing, Allah (azwj) Mighty and Majestic would Pair him with Iblees (la) in the Fire, as he (la) was the first one who analogised to his (la) Lord (azwj). Therefore, leave the opinions, and the analogies, for the Religion can neither be clarified with the analogies nor with the opinion’.