7. The analogist and the opinion

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عنه، عن أبيه، عمن ذكره، عن أبي عبد الله عليه السلام في رسالته إلى أصحاب الرأى والقياس: أما بعد فانه من دعا غيره إلى دينه بالارتياء والمقائيس لم ينصف ولم يصب حظه لان المدعو إلى ذلك لا يخلو أيضا من الارتياء والمقائيس، ومتى ما لم يكن بالداعى قوة في دعائه على المدعو لم يؤمن على الداعي أن يحتاج إلى المدعو بعد قليل، لانا قد رأينا المتعلم الطالب ربما كان فائقا لمعلم ولو بعد حين، ورأينا المعلم الداعي ربما احتاج في رأيه إلى رأى من يدعو وفي ذلك تحير الجاهلون وشك المرتابون وظن الظانون ولو كان ذلك عند الله جائزا لم يبعث الله الرسل بما فيه الفصل، ولم ينه عن الهزل، ولم يعب الجهل، ولكن الناس لما سفهوا الحق وغمطوا النعمة، واستغنوا بجهلهم وتدابيرهم عن علم الله، واكتفوا بذلك دون رسله والقوام بأمره، وقالوا: لا شئ إلا ما أدركته عقولنا وعرفته ألبابنا فولاهم الله ما تولوا وأهملهم وخذلهم حتى صاروا عبدة أنفسهم من حيث لا يعملون، ولو كان الله رضي منهم اجتهادهم وارتياءهم فيما ادعوا من ذلك لم يبعث الله إليهم فاصلا لما بينهم ولا زاجرا عن وصفهم و انما استدللنا أن رضا الله غير ذلك ببعثه الرسل بالامور القيمة الصحيحة والتحذير عن الامور المشكلة المفسدة، ثم جعلهم أبوابه وصراطه والادلاء عليه بأمور محجوبة عن الرأى والقياس، فمن طلب ما عند الله بقياس ورأى لم يزدد من الله إلا بعدا، ولم يبعث رسولا قط وان طال عمره قابلا من الناس خلاف ما جاء به حتى يكون متبوعا مرة و تابعا أخرى، ولم ير أيضا فيما جاء به استعمل رأيا ولا مقياسا حتى يكون ذلك واضحا عنده كالوحي من الله وفي ذلك دليل لكل ذي لب وحجى أن أصحاب الرأى والقياس مخطئون مدحضون وإنما الاختلاف فيما دون الرسل لا في الرسل فاياك أيها المستمع أن تجمع عليك خصلتين احداهما القذف بما جاش به صدرك واتباعك لنفسك إلى غير قصد ولا معرفة حد، والاخرى استغناؤك عما فيه حاجتك وتكذيبك لمن إليه مردك و إياك وترك الحق سأمة وملالة، وانتجاعك الباطل جهلا وضلالة، لانا لم نجد تابعا لهواه جائزا عما ذكرنا قط رشيدا فانظر في ذلك.


1. From him, from his father, from the one who mentioned, (It has been narrated) from Abu Abdullah (asws) in his (asws) message to the people of the opinion and the analogy: ‘After this, so the one who invited others to his Religion by the opinions and the analogies, he did not do justice, and did not hit his fortune because the invitee to that was himself not devoid of the opinions and the analogies. And when the inviter did not have the strength regarding his call to the invitee to believe the inviter, he became needy of the invitee after a while, because we have seen the student sometimes being superior to the teacher even though it be after a while, and we have seen the educated inviter sometimes being needy in his opinion to the opinion of the one whom he has invited. And in that is the confusion of the ignorant, and the doubts of the sceptics, and the guesses of the conjecturers. And if that was permissible in the Presence of Allah (azwj), Allah (azwj) would not have Sent the Rasools (as) with that in the gap (in the duration), and not have Forbidden the humour, and not faulted the ignorant. But, the people, when they depreciated the Truth and showed scorn for the Bounties, and became needless of the Knowledge of Allah (azwj), due to their ignorance and their management, and contented themselves with that, besides His (azwj) Rasools (as) and standing by their (as) orders, and said, ‘There is nothing except what our intellects are aware of, and our minds recognise (i.e., what makes sense to us)’. Thus, Allah (azwj)’s (Commands) escaped from them (their minds), and what they turned towards, neglected them and abandoned them until they became slaves to their own selves from where they did not know. And if Allah (azwj) was Pleased with them, and their Ijtihaad, and their opinions with regards to what they invited from that, Allah (azwj) would not have Sent to them Decisions to what is (differing) between them, nor Warn about their qualities, but rather, what evidences us to the Pleasure of Allah (azwj) is other than that, by the Sending of the Rasools (as) with the Commands, and the correct standings, and the Warning about the doubtful and corrupt matters. Then He (azwj) Made them (as) as His (azwj) Doors, and His (azwj) Way, and the Directors towards Him (azwj) by matters veiled from the opinions and the analogies. So the one who seeks what was is in the Presence of Allah (azwj) by the analogy and opinion, it will not increase from Allah (azwj) anything except for the remoteness. And Allah (azwj) did not Send a Rasool (as) at all, and Lengthened his (as) age, and faced opposition from the people due to what he (as) came with, until he (as) became followed one time, and followed (others) another time. (i.e., such a thing never happened). And he (as) (the Prophet (as)) was not seen as well, with regards to what he (as) came with, using (his (as) own) opinion, nor an analogy, until that became clear with him (as) like the Revelation from Allah (azwj). And in that is the evidence for every one with a mind and argument, that the people of the opinion and the analogy are erroneous, bewildered. But rather, the differing is in what is besides the Rasools (as) and not in the Rasools (as). So beware, O you listeners, from two qualities gathering into you one of which is the throwing of what your chests are excited with, and following yourselves to other than what you set out to without understanding its limits; and the other is your being self-sufficient about what is your need therein, and your belying to the One (azwj) to Whom is your eventual return. And beware of neglecting the Truth out of boredom and tiredness, and your coming to the Falsehood out of ignorance and the straying, because we will not find a follower of his own desires, allowing at all what we (asws) have mentioned, to be upon Guidance. Therefore, look into that’.




عنه، عن بعض أصحابنا، عمن ذكره، عن معاوية بن ميسرة بن شريح، قال: شهدت أبا عبد الله عليه السلام في مسجد الخيف وهو في حلقة فيها نحو من مائتي رجل فيهم عبد الله بن شبرمة فقال: يا أبا عبد الله إنا نقضى بالعراق فنقضي ما نعلم من الكتاب والسنة وترد علينا المسألة فنجتهد فيها بالرأى قال: فأنصت الناس جميع من حضر للجواب وأقبل أبو عبد الله عليه السلام على من على يمينه يحدثهم فلما رأى الناس ذلك أقبل بعضهم على بعض وتركوا الانصات. ثم إن ابن شبرمة مكث ما شاء الله ثم عاد لمثل قوله: فأقبل أبو عبد الله عليه السلام فقال: أي رجل كان علي بن أبي طالب؟ - فقد كان عندكم بالعراق ولكم به خبر، قال: فأطرأه ابن شبرمة وقال فيه قولا عظيما، فقال له أبو عبد الله عليه السلام: فان عليا أبي أن يدخل في دين الله الرأى وأن يقول في شئ من دين الله بالرأى والمقائيس، فقال أبو ساسان: فلما كان الليل دخلت على أبي عبد الله عليه السلام فقال لي: يا أبا ساسان لم يدعنى صاحبكم ابن شبرمة حتى أجبته ثم قال: لو علم ابن شبرمة من اين هلك الناس ما دان بالمقائيس ولا عمل بها.


2. From him, from one of our companions, from the one who mentioned it, from Muawiya Bin Maysara Bin Shareeh who said, ‘I witnessed Abu Abdullah (asws) in Masjid Al-Kheef, and he (asws) was in a circle wherein were approximately one hundred men, among whom was Abdullah Bin Shabrama. So he said, ‘O Abu Abdullah (asws)! We are judges at Al-Iraq and we judge by what we know from the Book and the Sunnah. And certain questions are referred to us, so we do Ijtihaad in these with our opinion’. He (the narrator) said, ‘The people altogether were silent from waiting for the answer, and Abu Abdullah (asws) faced towards the ones to his (asws) right, discussing with them. So when the people saw that, some of them faced each other and neglected the silence. (قال:) ثم تحدثوا ما شاء الله ثم إن ابن شبرمة قال: يا أبا عبد الله إنا قضاة العراق وإنا نقضى بالكتاب والسنة وإنه ترد علينا أشياء نجتهد فيها بالرأى قال: فأنصت جميع الناس للجواب وأقبل أبو عبد الله عليه السلام على من على يساره يحدثهم فلما رأى الناس ذلك أقبل بعضهم على بعض وتركوا الانصات He (the narrator) said, ‘Then discussion took place what as long as Allah (azwj) so Desired, then Ibn Shabrama said, ‘O son (asws) of Rasool-Allah (saww)! We are judges of Al-Iraq, and we judge by the Book and the Sunnah, and certain things are referred to us, wherein we do Ijtihaad with the opinion’. He (the narrator) said, ‘So all the people were silent for the answer, and Abu Abdullah (asws) faced to the ones to his (asws) left and discussed with them. So when the people saw that, some of them faced each other and neglected the silence’. Then Ibn Shabrama remained (like that) for as long as Allah (azwj) so desired, then repeated similar to his speech. So Abu Abdullah (asws) faced him and said: ‘Which man was (with) Ali (asws) Bin Abu Talib (asws)? He (asws) was among you at Al-Iraq, and for you, by him (asws) was news (Hadeeth)’. He (the narrator) said, ‘So Ibn Shabrama frowned and said a grievous thing about him (asws). So Abu Abdullah (asws) said: ‘Surely Ali (asws) refused to include the opinion in the Religion of Allah (azwj), and that you should be saying regarding something from the Religion of Allah (azwj) by the opinion and the analogy’. So Abu Sasaan said, ‘So when it was the night, I came up to Abu Abdullah (asws), and he (asws) said to me: ‘O Abu Sasaan! Your companion Ibn Shabrama would not have left me (asws) until I (asws) answered him’. Then he (asws) said: ‘If only Ibn Shabrama knew from where the people are destroyed, he would not have made a Religion by the analogies and would not have acted by it’.




عنه، أبيه، عن عبد الله بن المغيرة ومحمد بن سنان، عن طلحة بن زيد، عن أبي عبد الله، عن أبيه قال: قال أمير المؤمنين عليه السلام: لا رأى في الذين.


3. From him, from his father, from Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd, (It has been narrated) from Abu Abdullah (asws), from his (asws) father (asws) having said: ‘Amir-ul-Momineen (asws) said: ‘There is no opinion in the Religion’.




عنه، عن أبيه، عن فضالة، عن أبان الاحمر، عن أبي شيبة قال: سمعت أبا - عبد الله عليه السلام يقول: إن أصحاب المقائيس طلبوا العلم بالمقائيس فلم يزدهم المقائيس من الحق إلا بعدا وإن دين الله لا يصاب بالمقائيس.


4. From him, from his father, from Fazaalat, from Aban Al Ahmar, from Abu Shayba who said, ‘I heard Abu Abdullah (asws) saying: ‘The analogists seek the knowledge by the analogies, so these analogies do not increase them from the Truth except for the remoteness (from it), and the Religion of Allah (azwj) cannot be caught/captured by the analogies’.




عنه، عن أبيه، عن حماد بن عيسى، عن بعض أصحابه قال: قال أبو عبد الله عليه السلام لابي حنيفة: ويحك إن أول من قاس ابليس لما أمره بالسجود لآدم، قال: " خلقتني من نار وخلقته من طين ".


5. From him, from his father, from Hamaad Bin Isa, from one of his companions who said, ‘Abu Abdullah (asws) said to Abu Haneefa: ‘Woe be unto you! The first one to analogise what Iblees (la) when he (la) was Commanded to prostrate to Adam (as), saying, ‘You (azwj) have Created me (la) from fire and Created him (as) from clay’.




عنه، عن الحسن بن على بن يقطين، عن الحسين بن مياح، عن أبيه، عن أبى - عبد الله عليه السلام قال: إن إبليس قاس نفسه بآدم فقال: خلقتني من نار وخلقته من طين، فلو قاس الجوهر الذي خلق الله منه آدم بالنار كان ذلك أكثر نورا وضياءا من النار


6. From him, from Al Hassan Bin Ali Bin Yaqteen, from Al Husayn Bin Mayaah, from his father, (It has been narrated) from Abu Abdullah (asws) having said: ‘Iblees (la) analogised himself (la) with Adam (as), so he (la) said, ‘You (azwj) Created me (la) from fire and Created him (as) from clay’. If only he (la) had compared the essence with which Allah (azwj) Created Adam (as) from, with the fire, which was more illuminating that the fire’.




عنه، عن أبيه، عن حماد بن عيسى، عن حريز بن عبد الله، عن ابن مسكان، عن أبي الربيع الشامي قال: قلت لابي عبد الله عليه السلام: ما أدنى ما يخرج العبد من - الايمان؟ - فقال: الرأى يراه مخالفا للحق فيقيم عليه.


7. From him, from his father, from hamaad Bin Isa, from Hareyz Bin Abdullah, from Ibn Muskaan, from Abu Al Rabi’e, from Abdul Rabi’e Al shamy who said, ‘I said to Abu Abdullah (asws), ‘What is the lowest of that makes a servant exit from the Imaan (faith)?’ So he (asws) said: ‘The ‘opinion’ he opines in opposition to the Truth, so he stands on it’.




عنه، عن محمد بن عبد الحميد العطار البجلي، عن عاصم بن حميد، عن أبي حمزة الثمالي، عن يحيى بن عقيل، قال: قال امير المؤمنين علي عليه السلام: إني أخاف عليكم إثنين اتباع الهوى، وطول الامل، فأما اتباع الهوى فانه يرد عن الحق، وأما طول الامل فينسى الآخرة.


8. From him, from Muhammad Bin Abdul Hameed Al Ataar Al Bajaly, from Aasim Bin Hameed, from Abu Hamza Al Sumaly, from Yahya Bin Aqeel who said, ‘Amir-ul-Momineen (asws) said: ‘I (asws) fear for you from two following the desires, and the lengthy deeds (workaholic). So as for following of the desires, so it would repel you from the Truth, and as for the lengthy deeds (endless effort for the world), so these would make you forget the Hereafter’.




عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن عبيد بن زرارة، عن رجل لم يسمه أنه سأل أبا عبد الله عليه السلام رجلان تدارئا في شئ فقال: أحدهما أشهد أن هذا كذا وكذا برأيه فوافق الحق، وكف الاخر فقال: القول قول العلماء؟ - فقال: هذا أفضل الرجلين أو قال: أورعهما.


9. From him, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from Ubeyd Bin zarara, from a man not named, He (the narrator) who asked Abu Abdullah (asws), ‘Two men opined with regards to something, so one of them said, ‘I testify that this is such and such’, by his opinion. So it was compatible with the Truth, and the other refrained’, so he said: ‘The words are the words of the scholar?’ So he (asws) said: ‘This is the better of the two men’ or he (asws) said: ‘(better of the) two decisions’.




عنه، عن أبيه، عن النضر بن سويد، عن القاسم بن سليمان قال: قال أبو عبد الله عليه السلام: سمعت أبي يقول: ما ضرب الرجل القرآن بعضه ببعض إلا كفر


10. From him, from his father, from Al nazar Bin Suweyd, from Al Qasim Bin Suleyman who said, ‘Abu Abdullah (asws) said: ‘I (asws) heard my (asws) father (asws) saying: ‘The man does not strike some of the Quran with the other, except that he blasphemes’.




عنه، عن إسماعيل بن مهران، عن سيف بن عميرة، عن أبي المغرا، عن سماعة قال: قلت لابي الحسن عليه السلام: إن عندنا من قد أدرك أباك وجدك، وإن الرجل منا يبتلى بالشئ لا يكون عندنا فيه شئ فيقيس؟ - فقال: إنما هلك من كان قبلكم حين قاسوا.


11. From him, from Ismail Bin Mahran, from Sayf Bin Umeyra, from Abu Al Magra, from Sama’at who said, ‘I said to Abu Al-Hassan (asws), ‘With us is one who has seen your (asws) father (asws) and your (asws) grandfather, and the man from us gets indulged with something which is not with us, so can he analogise?’ So he (asws) said: ‘But rather, the ones before you were destroyed when they analogised’.




عنه، عن أبيه، عن حماد بن عيسى، عن حريز، عن محمد بن حكيم، قال: قلت لابي عبد الله عليه السلام: إن قوما من أصحابنا قد تفقهوا وأصابوا علما ورووا أحاديث فيرد عليهم الشئ فيقولون فيه برأيهم؟ - فقال: لا، وهل هلك من مضى إلا بهذا وأشباهه؟!..


12. From him, from his father, from hamaad Bin isa, from Hareyz, from Muhammad Bin Hakeem who said, ‘I said to Abu Abdullah (asws), ‘There is a group of our companions who have pondered and have caught knowledge and are reporting Ahadeeth, so something is referred to them, and they are saying it by their opinion?’ So he (asws) said, ‘No! And were not the ones who have passed, were destroyed by this by (attaching to) what resembles it?’




عنه، عن أبيه، عن محمد بن أبي عمير، عن محمد بن حكيم، قال: قلت لابي - الحسن موسى بن جعفر عليهما السلام: جعلت فداك فقهنا في الدين وأغنانا الله بكم عن الناس حتى أن الجماعة منا لتكون في المجلس ما يسأل رجل صاحبه يحضره المسألة ويحضره جوابها منا من الله علينا بكم فربما ورد علينا الشئ لم يأتنا فيه عنك ولا عن آبائك شئ فننظر إلى أحسن ما يحضرنا وأوفق الاشياء لما جائنا عنكم فنأخذ به؟ - فقال: هيهات هيهات! في ذلك والله هلك من هلك يا ابن حكيم ثم قال: لعن الله أبا حنيفة يقول: قال علي و قلت،


13. From him, from his father, from Muhammad Bin Umeyr, from Muhammad Bin Hakeem who said, ‘I said to Abu Al-Hassan Musa (asws) Bin Ja’far (asws), ‘May I be sacrficied for you (asws)! We ponder in the Religion, and Allah (azwj) has Made us to be needless from the people through you (asws), to the extent that a group of us have become such in the gathering that, a man present in the gathering does not ask a question, but an answer is present from us, which Allah (azwj) has Bestowed upon us through you (asws). However, sometimes such a thing is referred to us, that we have not been given anything about it, neither from you (asws), nor from your (asws) forefathers (asws). So we look at the best of what is present with us, and the most satisfactory things which have come to us from you (asws), so shall we take to it?’ So the Imam (asws) said: ‘Impossible! Impossible! By Allah (azwj)! It is with regards to that, was destroyed the one who was destroyed, O Ibn Hakeem. Then the Imam (asws) said: ‘May Allah (azwj) Curse Abu Haneefa for saying, ‘Ali (asws) spoke (this), and I speak (this)’ (implying my judgement is better than Ali (asws))




وقال محمد بن حكيم لهشام بن الحكم: والله ما أردت إلا أن يرخص لي في القياس


14. . And Muhammad Bin Hakeem said to Hisham Bin Al-Hakam, ‘By Allah (azwj)! I did not intend, except for him (asws) to allow me, regarding the analogy’.




عنه، عن الوشاء، عن المثنى، عن أبي بصير قال: قلت لابي عبد الله عليه السلام: يرد علينا أشياء ليس نعرفها في كتاب ولا سنة فننظر فيها؟ - فقال: لا، أما إنك إن أصبت لم توجر، وإن أخطأت كذبت على الله.


15. From him, from Al Washa, from Al Masny, from Abu Baseer, who said, ‘I said to Abu Abdullah (asws), ‘Matters are referred to us, we neither recognise these in the Book nor in the Sunnah, so should we look into these?’ So The Imam (asws) said: ‘No’. But, if you were to be correct, you would not be Recompensed (by Allah (azwj)) but if you were to err, you would have lied against Allah (azwj)’.




عنه، عن أبيه، عن النضر بن سويد، عن درست بن أبي منصور، عن محمد بن حكيم، قال: قلت لابي الحسن عليه السلام: إنا نتلاقى فيما بيننا فلا يكاد يرد علينا شئ إلا وعندنا فيه شئ وذلك شئ أنعم الله به علينا بكم، وقد يرد علينا الشئ وليس عندنا فيه شئ وعندنا ما يشبهه فنقيس على أحسنه؟ فقال: لا، وما لكم وللقياس، ثم قال: لعن الله أبا فلان، كان يقول: قال علي وقلت، وقالت الصحابة وقلت، ثم قال: كنت تجلس إليه؟ - قلت: لا ولكن هذا قوله، فقال أبو الحسن عليه السلام: إذا جاءكم ما تعلمون فقولوا، وإذا جائكم ما لا تعلمون فها (ووضع يده على فمه) فقلت: ولم ذاك؟ - قال: لان رسول الله صلى الله عليه وآله أتى الناس بما اكتفوا به على عهده وما يحتاجون إليه من بعده إلى يوم القيامة.


16. From him, from his father, from Al Nazar Bin Suweyd, from Darsat Bin Abu Mansour, from Muhammad Bin Hakeem who said, ‘I said to Abu Al-Hassan (asws), ‘We get together with regards to what is in between us, so whilst we are in the middle of that, most of the time when something is referred to us, but with us there is something with regards to it, and that is something which Allah (azwj) has Bestowed upon us by you (asws). And (sometimes) there is referred to us a matter, and there is not with us anything with regards to it, but with us there is something resembling it. Shall we analogise upon the best of it?’ The Imam (asws) said: ‘No. And what have you to do with the analogy?’ Then he (asws) said: ‘May Allah (azwj) Curse Abu so and so (Abu Haneefa). He (la) used to say, ‘Ali (asws) spoke, and I speak; and the companions spoke, and I speak’. Then he (asws) said: ‘You used to sit with him (la)?’ I said, ‘No, but this is his (la) speech’. So Abu Al-Hassan (asws) said: ‘Whenever there comes to you what you know about, so speak, and whenever there comes to you what you do not know about, so ha!’ and he (asws) placed his (asws) hand upon his (asws) mouth. So I said, ‘And why is that?’ He (asws) said: ‘Because Rasool-Allah (saww) gave to the people with what was sufficient for them in his (saww) era, and they are not needy from after him (saww) up to the Day of Judgement’.




عنه، عن الحسن بن علي بن فضال، عن ابن بكير، عن محمد بن الطيار قال قال لي أبو جعفر عليه السلام: تخاصم الناس؟ - قلت: نعم، قال: ولا يسألونك عن شئ إلا قلت فيه شيئا؟ - قلت: نعم، قال: فأين باب الرد إذا؟!.


17. From him, from Al Hassan Bin Ali Bin Fazaal, from Ibn Bakeyr, from Muhammad Bin Al Tayyar who said, ‘Abu Ja’far (asws) said to me: ‘Do you dispute with the people?’ I said, ‘Yes’. He (asws) said: ‘And they do not ask you for anything, but you say something with regards to it?’ I said, ‘Yes’. He (asws) said: ‘So where is the door of the response, then?’




عنه، عن أحمد بن محمد بن أبي نصر قال: قال رجل من أصحابنا لابي الحسن عليه السلام نقيس على الاثر، نسمع الرواية فنقيس عليها، فأبى ذلك وقال: قد رجع الامر إذا إليهم فليس معهم لاحد أمر.


18. From him, from Ahmad Bin Muhammad Bin Abu Nasr who said, ‘A man from our companions said to Abu Al-Hassan (asws), ‘We analogise upon the effects. We hear the report and analogise upon it’. So he (asws) refused that and said: ‘The matter is to be referred (to us (asws)) when it is with them, so there is not a single matter with any one of them’.




عنه، عن عثمان بن عيسى " قال: سألت أبا الحسن موسى عليه السلام عن القياس؟ فقال: ما لكم وللقياس؟ إن الله لا يسأل كيف أحل وكيف حرم.


19. From him, from Usman Bin isa who said, ‘I asked Abu Al-Hassan Musa (asws) about the analogy. So he (asws) said: ‘What have you to do with the analogy? Allah (azwj) will not Question you as to why it is Permissible, and why it is Prohibited’.




عنه، عن أبيه، عن صفوان بن يحيى، عن عبد المؤمن بن الربيع، عن محمد بن بشر الاسلمي قال: كنت عند أبي عبد الله عليه السلام وورقة يسأله فقال له أبو عبد الله عليه السلام: أنتم قوم تحملون الحلال على السنة ونحن قوم نتبع على الاثر.


20. From him, from his father, from Safwan Bin yahya, from Abul Momin Bin Al Rabie, from Muhammad Bin Bishr Al Aslamy who said, ‘I was in the presence of Abu Abdullah (asws), and Waraqa was asking him (asws), so Abu Abdullah (asws) said to him: ‘You all are a people who are bearing the Permissible upon the Sunnah, and we (asws) are a people who follow the trail’.




عنه، عن أبيه، عن فضالة بن أيوب، عن موسى بن بكر، عن فضيل بن يسار، عن أبي جعفر عليه السلام قال: إن السنة لا تقاس، وكيف تقاس السنة والحائض تقضى الصيام ولا تقضى الصلوة


21. From him, from his father, from Fazaalat Bin Ayoub, from Musa Bin Bakr, from Fazeyl Bin Yasaar, (It has been narrated) from Abu Ja’far (asws) having said: ‘Do not analogise in the Sunnah. And how can you analogise the Sunnah, and the menstruating woman fulfils the Fasts, but does not fulfil the Prayers (lapsed ones)?’




عنه، عن أبيه، عن صفوان بن يحيى، عن عبد الرحمن بن الحجاج، عن أبان بن تغلب قال: قلت لابي عبد الله عليه السلام: رجل قطع أصبع إمرأة فقال: فيها عشرة من الابل، قلت: قطع اثنين! - قال: فيهما عشرون من الابل، قلت: قطع ثلاث أصابع قال: فيهن ثلاثون من الابل، قلت: قطع أربعا قال: فيهن عشرون من الابل، قلت: أيقطع ثلاثا وفيهن ثلاثون من الابل ويقطع أربعا وفيها عشرون من الابل؟! قال: نعم، إن المرأة إذا بلغت الثلث من دية الرجل سفلت المرأة وارتفع الرجل إن السنة لا تقاس، ألا ترى أنها تؤمر بقضاء صومها ولا تؤمر بقضاء صلوتها، يا أبان حدثتني بالقياس وإن السنة إذا قيست محق الدين.


22. From him, from his father, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajaaj, from Abaan Bin Taglub who said, ‘I said to Abu Abdullah (asws), ‘A man cut off the finger of a woman’. So he (asws) said: ‘With regard to it are ten camels (compensation)’. I said, ‘Cut off two?’ He (asws) said: ‘With regards to the two are twenty camels’. I said, ‘Three fingers?’ He (asws) said: ‘With regards to these are thirty camels’. I said, ‘Cut off four?’ With regards to these are twenty camels’. I said, ‘If he cuts off three, and with regards to these (the compensation) is thirty camels, and he cuts off four, with regards to these its twenty camels?’ He (asws) said: ‘Yes. When the woman reaches a third of the blood-money (compensation) of the man, the woman descends and the man rises. For the Sunnah, do not analogise. Have you not seen that she has been Commanded to fulfil her Fasts (laps ones), and has not been Commanded to fulfil her Prayers? O Aban! She has been discussed with the analogy, and the Sunnah, if analogised, the Religion would be annihilated’.




عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن محمد بن مسلم، عن أبي عبد الله عليه السلام في كتاب أدب أمير المؤمنين عليه السلام قال: لا تقيسوا الدين فان أمر الله لا يقاس، وسيأتى قوم يقيسون وهم أعداء الدين.


23. From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim, (It has been narrated) from Abu Abdullah (asws) in the Book of Ethics of Amir-ul-Momineen (asws) having said: ‘Do not analogise in the Religion, for the Commands of Allah (azwj) cannot be analogised. And there would be coming a people who would be analogising, and they are the enemies of the Religion’.




عنه، عن ابن محبوب أو غيره، عن المثنى الحناط، عن أبي بصير قال: قلت لابي جعفر عليه السلام: يرد علينا أشياء لا نجدها في الكتاب والسنة فنقول فيها برأينا؟ - فقال: أما إنك إن أصبت لم توجر، وإن أخطأت كذبت على الله.


24. From him, from Ibn Mahboub, or someone else, from Al Masny Al hanaat, from Abu Baseer who said, ‘I said to Abu Abdullah (asws), ‘Matters are referred to us, and we do not find it in the Book and the Sunnah, so shall we be speaking with regards to it with our opinions?’ So he (asws) said: ‘But, if you were to be correct, there would be no Recompense (from Allah (azwj)) for you, and if you were to err, you would have lied against Allah (azwj)’.